T33n1716_妙法蓮華經玄義
大正藏第 33 冊 No. 1716 妙法蓮華經玄義
No. 1716 [cf. No. 262]
法華私記緣起
沙門灌頂述
大法東漸，《僧史》所載，詎有幾人不曾聽講，自解佛乘者乎？縱令發悟，復能入定得陀羅尼者不？縱具定慧，復帝京弘二法不？縱令盛席，謝遣徒眾隱居山谷不？縱避世守玄，被徴為二國師不？縱帝者所尊，太極對御講《仁王般若》不？縱正殿宣揚，為主上三禮不？縱令萬乘屈膝，百高座百官稱美讚歎，彈指喧殿不？縱道俗颙颙，玄悟《法華》圓意不？縱得經意，能無文字，以樂說辯，晝夜流瀉不？唯我智者，具諸功德。
幸哉灌頂，昔于建業，始聽經文；次在江陵，奉蒙玄義；晚還臺嶺，仍值鶴林。荊揚往復，途將萬里，前後補接，才聞一遍。非但未聞不聞，亦乃聞者未了，卷舒鉆仰，彌覺堅高，猶恨緣淺，不再不三，諮詢無地，如犢思乳。並復惟念：斯言若墜，將來可悲。《涅槃》明若樹若石，今經稱若田若里，聿遵聖典，書而傳之，《玄》、《文》各十卷。或以經論誠言，符此深妙；或標諸師異解，驗彼非圓。後代行者，知甘露門之在茲。
序王
所言「妙」者，「妙」名不可思議也。所言「法」者，十界、十如、權
【現代漢語翻譯】 現代漢語譯本
大正藏第 33 冊 No. 1716 妙法蓮華經玄義
No. 1716 [cf. No. 262]
法華私記緣起
沙門灌頂述
大法東漸（dà fǎ dōng jiàn）：偉大的佛法向東方傳播。《僧史》（sēng shǐ）所記載的，難道有幾個人不曾聽過佛法講座，自己領悟佛乘（fó chéng）的嗎？即使領悟了，又能入定（rù dìng）獲得陀羅尼（tuó luó ní）嗎？即使具備了定慧（dìng huì），又能于帝京（dì jīng）弘揚二法（èr fǎ）嗎？即使盛大的講席，謝絕遣散徒眾隱居山谷嗎？即使避世守玄（bì shì shǒu xuán），被徵召為二國師（èr guó shī）嗎？即使被帝王所尊重，在太極殿（tài jí diàn）對御講《仁王般若》（rén wáng bō rě）嗎？即使在正殿（zhèng diàn）宣揚佛法，讓君主為之三禮（sān lǐ）嗎？即使萬乘之尊屈膝，百高座（bǎi gāo zuò）百官稱美讚歎，彈指（tán zhǐ）之聲喧鬧殿堂嗎？即使道俗（dào sú）都熱切盼望，玄妙地領悟《法華經》（fǎ huá jīng）的圓滿意義嗎？即使領會了經文的意義，能夠不用文字，以樂說辯（lè shuō biàn），晝夜不停地流瀉而出嗎？只有我的智者大師（zhì zhě dà shī），具備這些功德。
幸運啊，灌頂（guàn dǐng），過去在建業（jiàn yè），開始聽聞經文；後來在江陵（jiāng líng），有幸蒙受玄義（xuán yì）；晚年回到臺嶺（tái lǐng），仍然遇到鶴林（hè lín）。在荊州（jīng zhōu）和揚州（yáng zhōu）之間往返，路途將近萬里，前後補接，才聽聞一遍。非但沒有聽聞，或者聽聞了卻不瞭解，捲起又展開，鉆研又仰望，越發覺得它堅固高深，還遺憾緣分淺薄，不能再三聽聞，諮詢無門，如同小牛思念母乳。並且還考慮到：這些言論如果失傳，將來就太可悲了。《涅槃經》（niè pán jīng）明白地說如果像樹像石頭，《今經》（jīn jīng）稱如果像田像里，於是遵循聖典，書寫並流傳它，《玄義》（xuán yì）、《文句》（wén jù）各十卷。或者用經論的誠實之言，來印證這深奧微妙的道理；或者標明各位法師不同的見解，來驗證他們的觀點是否圓融。希望後代的修行者，知道甘露之門就在這裡。
序王
所說的『妙』（miào），『妙』的意思是不可思議。所說的『法』（fǎ），是指十界（shí jiè）、十如（shí rú）、權
【English Translation】 English version
Tripitaka Volume 33, No. 1716, Profound Meaning of the Lotus Sutra
No. 1716 [cf. No. 262]
Preface to the Private Notes on the Lotus Sutra
Commentary by the Monk Guanding (guàn dǐng)
Since the Great Dharma (dà fǎ) gradually spread eastward, as recorded in the 'History of the Sangha' ('sēng shǐ'), how many people have not attended lectures and understood the Buddha-vehicle (fó chéng) themselves? Even if they have awakened, can they enter into Samadhi (rù dìng) and attain Dharani (tuó luó ní)? Even if they possess both Samadhi and Wisdom (dìng huì), can they propagate the Two Dharmas (èr fǎ) in the Imperial Capital (dì jīng)? Even if they hold grand assemblies, can they dismiss their followers and retreat to the mountains and valleys? Even if they avoid the world and guard the profound, can they be summoned as the National Teachers of Two Kingdoms (èr guó shī)? Even if they are respected by the Emperor, can they lecture on the 'Benevolent King Prajna Sutra' ('rén wáng bō rě') before the Emperor in the Taiji Hall (tài jí diàn)? Even if they proclaim the Dharma in the main hall (zhèng diàn), can they cause the sovereign to perform three prostrations (sān lǐ)? Even if the Ten Thousand Chariots kneel, can the hundred high seats (bǎi gāo zuò) and officials praise and extol, with fingers snapping (tán zhǐ) resounding in the hall? Even if both monastics and laity (dào sú) eagerly anticipate, can they profoundly understand the complete meaning of the 'Lotus Sutra' ('fǎ huá jīng')? Even if they grasp the meaning of the sutra, can they, without relying on words, with joyful eloquence (lè shuō biàn), ceaselessly pour it forth day and night? Only my Master Zhiyi (zhì zhě dà shī) possesses all these merits.
Fortunate am I, Guanding (guàn dǐng), that in the past, in Jianye (jiàn yè), I first heard the sutra text; later in Jiangling (jiāng líng), I had the honor of receiving the Profound Meaning (xuán yì); and in my later years, returning to Mount Tiantai (tái lǐng), I still encountered Helin (hè lín). Traveling back and forth between Jingzhou (jīng zhōu) and Yangzhou (yáng zhōu), covering nearly ten thousand miles, piecing together fragments, I only heard it once. Not only had I not heard it, or having heard it, did not understand it, rolling it up and unrolling it, studying and looking up to it, I felt it was increasingly firm and lofty, and I regretted that my affinity was shallow, unable to hear it again and again, with no place to inquire, like a calf longing for its mother's milk. Moreover, I also considered: if these words were lost, it would be a tragedy for the future. The 'Nirvana Sutra' ('niè pán jīng') clearly states 'if like a tree or a stone,' and 'This Sutra' ('jīn jīng') says 'if like a field or a village,' so I followed the sacred texts, writing and transmitting them, the 'Profound Meaning' ('xuán yì') and 'Textual Commentary' ('wén jù'), each in ten volumes. Or using the truthful words of the sutras and treatises to verify this profound and subtle principle; or marking the different interpretations of various masters to examine whether their views are complete and harmonious. I hope that future practitioners will know that the gate of nectar is here.
Preface - King
What is meant by 'Wonderful' ('miào') is that 'Wonderful' means inconceivable. What is meant by 'Dharma' ('fǎ') refers to the Ten Realms (shí jiè), the Ten Suchnesses (shí rú), and the provisional.
實之法也。「蓮華」者，譬權實法也。良以妙法難解，假喻易彰！況意乃多，略擬前後，合成六也。一、為蓮故華，譬為實施權。文云「知第一寂滅，以方便力故，雖示種種道，其實為佛乘。」二、華敷譬開權，蓮現譬顯實。文云「開方便門，示真實相。」三、華落譬廢權，蓮成譬立實。文云「正直舍方便，但說無上道。」又蓮譬于本，華譬于跡，從本垂跡，跡依于本。文云「我實成佛來，久遠若斯。但教化眾生，作如是說：『我少出家，得三菩提。』」二、華敷譬開跡，蓮現譬顯本。文云「一切世間皆謂今始得道；我成佛來，無量無邊那由他劫。」三、華落譬廢跡，蓮成譬立本。文云「諸佛如來，法皆如是。為度眾生，皆實不虛。」
是以先標妙法，次喻蓮華：蕩化城之執教，廢草菴之滯情；開方便之權門，示真實之妙理；會眾善之小行，歸廣大之一乘；上、中、下根，皆與記莂。又發眾聖之權巧，顯本地之幽微，故增道損生，位鄰大覺。一期化導，事理俱圓，蓮華之譬，意在斯矣。
「經」者，外國稱修多羅，聖教之都名。有翻、無翻，事如后釋。
記者釋曰：蓋「序王」者，敘經玄意。玄意述于文心，文心莫過跡本。仰觀斯旨，眾義冷然。妙法蓮華，即敘名也；示真實之妙理，敘體也；歸廣
【現代漢語翻譯】 現代漢語譯本： 這便是關於『實』之法的闡述。『蓮華』（Lianhua）一詞，是用來比喻權法和實法的。實在是由於妙法難以理解，藉助比喻更容易彰顯！而且其含義多種多樣，這裡略微模擬前後關係，總共可以歸納為六種。一、因為蓮才開花，比喻爲了實施權法。經文中說：『知第一寂滅，以方便力故，雖示種種道，其實為佛乘。』二、花開比喻開啟權法，蓮現比喻顯現實法。經文中說：『開方便門，示真實相。』三、花落比喻廢除權法，蓮成比喻確立實法。經文中說：『正直舍方便，但說無上道。』又，蓮比喻于本，華比喻于跡，從本垂跡，跡依于本。經文中說：『我實成佛來，久遠若斯。但教化眾生，作如是說：『我少出家，得三菩提。』』二、花開比喻開啟跡，蓮現比喻顯現本。經文中說：『一切世間皆謂今始得道；我成佛來，無量無邊那由他劫。』三、花落比喻廢除跡，蓮成比喻確立本。經文中說：『諸佛如來，法皆如是。為度眾生，皆實不虛。』 因此，先標明妙法，再比喻蓮華：滌盪化城（Huacheng）的執教，廢除草菴（Cao'an）的滯情；開啟方便的權門，昭示真實的妙理；彙集眾善的小行，歸入廣大的唯一佛乘；上、中、下根器的人，都得到授記。又啓發眾聖的權巧，顯現本地的幽微，所以增長道行，減少生死，位次鄰近大覺悟者。一期教化引導，事理都圓滿，蓮華的比喻，意義就在這裡。 『經』（Jing）這個詞，在外國被稱為修多羅（Sutras），是聖教的總稱。有翻譯的和沒有翻譯的，具體情況在後面解釋。 記者的解釋是：大概『序王』（Xu Wang）的意思，是敘述經文的玄妙意旨。玄妙意旨陳述于文辭之中，文辭的精髓莫過於跡本。仰望這個宗旨，各種意義都清晰明瞭。妙法蓮華（Miaofa Lianhua），就是敘述名稱；昭示真實之妙理，就是敘述體。
【English Translation】 English version: This is the explanation of the 'true' (Shi) Dharma. 'Lotus' (Lianhua) is used as a metaphor for expedient and true Dharmas. It is because the wonderful Dharma is difficult to understand, so using metaphors makes it easier to reveal! Moreover, its meaning is diverse, so here we slightly simulate the relationship between the beginning and the end, which can be summarized into six types. First, the flower blooms because of the lotus, which is a metaphor for establishing expedient Dharma for the sake of true Dharma. The text says: 'Knowing the first extinction, because of the power of skillful means, although showing various paths, in reality it is the Buddha vehicle.' Second, the blooming of the flower is a metaphor for opening expedient Dharma, and the appearance of the lotus is a metaphor for revealing true Dharma. The text says: 'Opening the gate of skillful means, showing the true appearance.' Third, the falling of the flower is a metaphor for abolishing expedient Dharma, and the formation of the lotus is a metaphor for establishing true Dharma. The text says: 'Uprightly abandoning skillful means, only speaking of the unsurpassed path.' Also, the lotus is a metaphor for the origin, and the flower is a metaphor for the traces; the traces depend on the origin. The text says: 'I have actually become a Buddha for a very long time. But I teach sentient beings, saying: 'I left home at a young age and attained three Bodhisattvas.' Second, the blooming of the flower is a metaphor for opening the traces, and the appearance of the lotus is a metaphor for revealing the origin. The text says: 'All the world says that I have just attained the Way; I have become a Buddha for immeasurable, boundless nayuta kalpas.' Third, the falling of the flower is a metaphor for abolishing the traces, and the formation of the lotus is a metaphor for establishing the origin. The text says: 'The Buddhas and Tathagatas, the Dharma is all like this. For the sake of saving sentient beings, all is true and not false.' Therefore, first state the wonderful Dharma, and then use the lotus as a metaphor: wash away the attachment to the teachings of the Magic City (Huacheng), abolish the stagnant feelings of the Thatched Hut (Cao'an); open the expedient gate of skillful means, reveal the wonderful principle of truth; gather the small practices of all good deeds, and return to the vast One Vehicle; people of superior, middle, and inferior capacities are all given predictions. It also inspires the skillful means of all the saints and reveals the subtle mysteries of the original ground, so it increases the path and decreases birth and death, and its position is close to the Great Enlightenment. One period of teaching and guidance, both matters and principles are complete, the metaphor of the lotus, the meaning lies here. The word 'Sutra' (Jing), in foreign countries is called Sutras, which is the general name of the holy teachings. Whether there are translations or not, the specific situation will be explained later. The reporter's explanation is: The meaning of 'Preface King' (Xu Wang) is to narrate the profound meaning of the scriptures. The profound meaning is stated in the words, and the essence of the words is none other than the origin and traces. Looking up to this purpose, all meanings are clear. The Wonderful Dharma Lotus Flower (Miaofa Lianhua) is to describe the name; to show the wonderful principle of truth is to describe the substance.
大之一乘，敘宗也；蕩化城之執教，敘用也；一期化圓，敘教也；六譬，敘跡本也。文略意周矣。
私序王
夫理絕偏圓，寄圓珠而談理；極非遠近，托寶所而論極。極會圓冥，事理俱寂。而不寂者，良由耽無明酒，雖系珠而不覺；迷涅槃道，路弗遠而言長。聖主世尊！愍斯倒惑，四華六動，開方便之門，三變千踴，表真實之地，咸令一切普得見聞。發秘密之奧藏，稱之為妙。示權實之正軌，故號為法。指久遠之本果，喻之以蓮。會不二之圓道，譬之以華。聲為佛事，稱之為經。圓詮之初，目之為序。序類相從，稱之為品。眾次之首，名為第一。
釋曰：談記是敘名；會冥是敘體；圓珠是敘宗；俱寂是敘用；四華六動是敘教，本跡可知。
此《妙法蓮華經》者，本地甚深之奧藏也。文云「是法不可示，世間相常住。」三世如來之所證得也。文云「是第一寂滅于道場知已，大事因緣出現於世。」始見我身，令入佛慧。為未入者，四十餘年，以異方便，助顯第一義。今正直舍方便，但說無上道。
所言妙者，褒美不可思議之法也。又妙者，十法界、十如之法。此法即妙，此妙即法，無二無別，故言妙也。又妙者，自行權實之法妙也，故舉蓮華而況之也。又妙者，即跡而本，即本而跡，即非
【現代漢語翻譯】 現代漢語譯本： 大之一乘，是敘述其宗旨；破除化城的執著教義，是敘述其作用；一期教化圓滿，是敘述其教義；六個比喻，是敘述其事蹟和根本。文字雖然簡略，但意義卻很周全。 私序 王 偏頗和圓滿的道理都已超越，只能借圓珠來談論道理；終極並非遙遠或鄰近，只能托寶所來論述終極。終極與圓滿融合，事相和道理都歸於寂靜。但之所以不能寂靜，實在是因為沉溺於無明的酒，即使繫著寶珠也不自覺；迷失了涅槃的道路，路程並不遙遠卻說它漫長。聖主世尊！憐憫這種顛倒迷惑，以四種祥瑞之華、六種震動，開啟方便之門，以三變千踴，顯示真實之地，使一切眾生普遍得以見聞。開啟秘密的奧藏，稱之為『妙』。展示權巧和真實的正確軌道，所以稱之為『法』。指明久遠的根本果位，用蓮花來比喻。會合不二的圓滿之道，用蓮花來比喻。聲音成為佛事，稱之為『經』。圓滿詮釋的開端，稱之為『序』。序的類別相隨，稱之為『品』。大眾次第排列之首，名為『第一』。 解釋說：談論和記載是敘述名稱；會合和冥合是敘述本體；圓珠是敘述宗旨；俱寂是敘述作用；四華六動是敘述教義，本跡可以知曉。 這部《妙法蓮華經》，是本地甚深的奧藏。經文說：『這種法是不可示人的，世間的相是常住的。』是三世如來所證得的。經文說：『這是第一寂滅，在道場知曉后，因大事因緣而出現於世。』開始顯現我的身，使眾生進入佛的智慧。爲了尚未進入佛智的人，四十多年來，用不同的方便法門，幫助顯明第一義。現在正直地捨棄方便，只說無上的佛道。 所說的『妙』，是讚美不可思議的法。又，『妙』是指十法界、十如是的法。此法即是妙，此妙即是法，沒有二樣沒有分別，所以說是『妙』。又，『妙』是指自行權實之法是妙的，所以舉蓮花來比況它。又，『妙』是指即跡而本，即本而跡，即非
【English Translation】 English version: The Great One Vehicle (Ekayana), narrates the doctrine; dispelling the attachment to the teaching of the illusory city (化城, Huacheng), narrates the function; the complete maturation of a lifetime's teaching, narrates the teaching; the six parables, narrate the traces and the origin. The text is concise, but the meaning is comprehensive. Private Preface by Wang The principle transcends partiality and completeness, so we borrow the round pearl to discuss the principle; the ultimate is neither far nor near, so we rely on the treasure land (寶所, Baosuo) to discuss the ultimate. The ultimate converges with the round and mysterious, both phenomena and principle are silent. But the reason for not being silent is precisely because of indulging in the wine of ignorance (無明, Wuming), even though tied to the pearl, one is unaware; lost in the path of Nirvana, the road is not far, yet one says it is long. The Holy Lord, the World-Honored One! Pities this inverted delusion, with four auspicious flowers and six kinds of shaking, opens the door of expedient means; with three transformations and a thousand leaps, reveals the land of reality, enabling all beings to universally see and hear. Opens the secret treasury, calling it 'Wonderful'. Shows the correct path of provisional and real, therefore it is called 'Dharma'. Points to the distant original fruit, using the lotus flower as a metaphor. Unites the non-dual round path, using the lotus flower as a metaphor. Sound becomes Buddha-work, calling it 'Sutra'. The beginning of the complete explanation, is called 'Preface'. The categories of the preface follow each other, called 'Chapter'. The head of the assembly's order, is called 'First'. Explanation: Talking and recording is narrating the name; convergence and merging is narrating the substance; the round pearl is narrating the doctrine; complete silence is narrating the function; the four auspicious flowers and six kinds of shaking is narrating the teaching, the traces and origin can be known. This 'Wonderful Dharma Lotus Sutra' (妙法蓮華經, Miaofa Lianhua Jing), is the profound treasury of the original ground. The text says: 'This Dharma is unspeakable, the phenomena of the world are permanent.' It is what the Tathagatas of the three times have attained. The text says: 'This is the first quiescence, knowing it in the Bodhi-mandala, appearing in the world because of a great cause and condition.' Initially showing my body, enabling beings to enter the Buddha's wisdom. For those who have not yet entered Buddha's wisdom, for more than forty years, using different expedient means, helping to reveal the first meaning. Now honestly abandoning expedient means, only speaking of the unsurpassed Buddha-path. The so-called 'Wonderful' (妙, Miao), is praising the inconceivable Dharma. Also, 'Wonderful' refers to the Dharma of the ten Dharma-realms and the ten Suchnesses. This Dharma is Wonderful, this Wonderful is Dharma, there is no duality, no difference, therefore it is said to be 'Wonderful'. Also, 'Wonderful' refers to the fact that the practice of provisional and real Dharma is wonderful, therefore the lotus flower is used to exemplify it. Also, 'Wonderful' refers to being identical to the traces and the origin, being identical to the origin and the traces, being neither
本非跡，或為開廢(云云)。又妙者，最勝修多羅甘露之門，故言妙也。
釋曰：妙無別體，體上褒美者，敘妙名也。妙即法界，法界即妙者，敘體也。自行權實者，敘宗也。本跡六喻者，敘用也。甘露門者，敘教也。
妙法蓮華經玄義卷第一上
天臺智者大師說
釋名第一 辨體第二 明宗第三 論用第四 判教第五
釋此五章，有通、有別。通是同義，別是異義。如此五章，遍解眾經，故言同也。釋名名異，乃至判教教異，故言別也。例眾經之初，皆安五事，則同義也。如是詮異，我聞人異，一時感應異，佛住處所異，若干人聽眾異，則別義也。又通者，共義；別者，各義。如此通、別，專在一部。通則七番共解，別則五重各說。例如利鈍，須廣略二門也。眾教通別，今所不論；一經通別，今當辨。
△就通作七番共解：一、標章；二、引證；三、生起；四、開合；五、料簡；六、觀心；七、會異。
標章令易憶持，起念心故。引證據佛語，起信心故。生起使不雜亂，起定心故。開合、料簡、會異等，起慧心故。觀心即聞、即行，起精進心故。五心立，成五根，排五障，成五力，乃至入三脫門。略說七重，共意如此。
廣解五章者，一一廣起五心、五根，令
【現代漢語翻譯】 現代漢語譯本： 『本非跡』，或者說是爲了開顯和廢止（某些權宜之說）。而『妙』，是最殊勝的修多羅（sūduōluó，佛經）甘露之門，所以稱之為『妙』。
解釋：『妙』沒有其他的本體，在本體上讚美，這是敘述『妙』的名稱。『妙』即是法界（fǎjiè，宇宙萬法的本體），法界即是『妙』，這是敘述它的本體。自行權實（quánshí，權巧方便和真實教義）之法，這是敘述它的宗旨。本跡（běnjì，佛的本地和垂跡）六喻，這是敘述它的作用。甘露門，這是敘述它的教義。
《妙法蓮華經玄義》卷第一上
天臺智者大師說
釋名第一 辨體第二 明宗第三 論用第四 判教第五
解釋這五個章節，有通義，有別義。通義是共同的意義，別義是不同的意義。這五個章節，普遍地解釋各種經典，所以說是同義。解釋名稱，名稱不同；乃至判別教義，教義不同，所以說是別義。傚法各種經典的開端，都安立這五件事，這是同義。如是詮釋不同，我聞的人不同，一時感應不同，佛所住的處所不同，若干聽眾不同，這是別義。又通義是共同的意義；別義是各自的意義。這種通義和別義，專門在於一部經。通義則用七番共同解釋，別義則用五重各自解說。例如利根和鈍根，需要廣和略兩種門徑。各種教義的通義和別義，現在不討論；一部經的通義和別義，現在應當辨明。
△就通義作七番共同解釋：一、標章；二、引證；三、生起；四、開合；五、料簡；六、觀心；七、會異。
標明章節，使人容易記憶和掌握，生起念心。引用佛的言語，生起信心。生起，使之不雜亂，生起定心。開合、料簡、會異等，生起慧心。觀心，即是聽聞，即是修行，生起精進心。五心確立，成就五根，排除五障，成就五力，乃至進入三脫門（sāntuōmén，空、無相、無作）。簡略地說，七重共同的意義是這樣。
廣泛地解釋五個章節，一一廣泛地生起五心、五根，使之……
【English Translation】 English version: 'Ben Fei Ji (běnfēijì, the original state is not the manifested trace)', or it can be said to be for the purpose of revealing and abolishing (certain expedient teachings). And 'Miao (miào, wonderful)', is the most supreme gate of nectar of the Sutra (sūduōluó, Buddhist scriptures), therefore it is called 'Miao (miào, wonderful)'.
Explanation: 'Miao (miào, wonderful)' has no other substance, praising on the substance, this is narrating the name of 'Miao (miào, wonderful)'. 'Miao (miào, wonderful)' is the Dharmadhatu (fǎjiè, the essence of all phenomena in the universe), Dharmadhatu (fǎjiè, the essence of all phenomena in the universe) is 'Miao (miào, wonderful)', this is narrating its substance. Practicing the expedient and real (quánshí, expedient means and true teachings) Dharma, this is narrating its purpose. The six metaphors of the original and manifested traces (běnjì, the original state and manifested trace of the Buddha), this is narrating its function. The gate of nectar, this is narrating its teachings.
《Profound Meaning of the Lotus Sutra》 Volume 1, Part 1
Said by Great Master Zhiyi of Tiantai
Explanation of the Name First, Discernment of the Substance Second, Clarification of the Purpose Third, Discussion of the Function Fourth, Judgment of the Teachings Fifth
Explaining these five chapters, there is common meaning, and there is distinct meaning. Common meaning is the shared meaning, distinct meaning is the different meaning. These five chapters, universally explain various scriptures, therefore it is said to be common meaning. Explaining the name, the name is different; even judging the teachings, the teachings are different, therefore it is said to be distinct meaning. Emulating the beginning of various scriptures, all establish these five matters, this is common meaning. Such as the interpretation is different, the person who heard is different, the response at one time is different, the place where the Buddha dwells is different, the number of listeners is different, this is distinct meaning. Also, common meaning is the shared meaning; distinct meaning is the individual meaning. This kind of common meaning and distinct meaning, is specifically in one scripture. Common meaning is explained jointly with seven aspects, distinct meaning is explained individually with five layers. For example, sharp and dull faculties, require both broad and concise approaches. The common and distinct meanings of various teachings, are not discussed now; the common and distinct meanings of one scripture, should be distinguished now.
△ Regarding the common meaning, make seven joint explanations: 1. Marking the Chapters; 2. Citing Evidence; 3. Arising; 4. Opening and Closing; 5. Examination; 6. Contemplation of the Mind; 7. Harmonizing Differences.
Marking the chapters, makes it easy to remember and grasp, giving rise to the mind of mindfulness. Citing the Buddha's words, gives rise to faith. Arising, prevents it from being chaotic, giving rise to the mind of concentration. Opening and closing, examination, harmonizing differences, etc., give rise to the mind of wisdom. Contemplation of the mind, is both hearing and practicing, giving rise to the mind of diligence. Establishing the five minds, accomplishes the five roots, eliminates the five obstacles, accomplishes the five powers, and even enters the three gates of liberation (sāntuōmén, emptiness, signlessness, non-action). Briefly speaking, the common meaning of the seven layers is like this.
Broadly explaining the five chapters, broadly giving rise to the five minds, five roots, making them...
開、示、悟、入佛之知見耳。
○初標五章(云云)。標名為四：一、立；二、分別；三、結；四、譬。
立名者，原聖建名，蓋為開深以進始，咸令視聽，俱得見聞，尋途趣遠，而至於極，故以名名法，施設眾生。
分別者，但法有粗妙，若隔歷三諦，粗法也；圓融三諦，妙法也。此妙諦本有，文云「是法住法位，世間相常住。唯我知是相，十方佛亦然。」尚非不退菩薩、入證二乘所知，況復人天群萌之類。佛雖知是，不務速說。文云「我若贊佛乘，眾生沒在苦。謗法不信故，墜於三惡道。」所以初教建立融不融，小根並不聞；次教建立不融，大根都不用；次教俱建立，以融斥不融，令小根恥不融，慕于融；次教俱建立，令小根寄融向不融，令大根從不融向于融。雖種種建立，施設眾生，但隨他意語，非佛本懷故，言不務速說也。今經正直舍不融，但說于融，令一座席同一道味，乃暢如來出世本懷，故建立此經，名之為妙。
結者，當知《華嚴》兼，《三藏》但，《方等》對，《般若》帶。此經無復兼、但、對、帶，專是正直無上之道，故稱為妙法也。
譬蓮華者，例有粗妙。云何？粗狂華無果，或一華多果，或多華一果，或一華一果，或前果后華，或前華後果。初喻外道，空修梵
【現代漢語翻譯】 開、示、悟、入佛之知見耳。（意為：開啟、展示、領悟、進入佛的知見）
○初標五章(云云)。（意為：首先標明五章的內容）標名為四：一、立；二、分別；三、結；四、譬。（意為：標明名稱分為四部分：一、立名；二、分別；三、總結；四、比喻）
立名者，原聖建名，蓋為開深以進始，咸令視聽，俱得見聞，尋途趣遠，而至於極，故以名名法，施設眾生。（意為：確立名稱，源於聖人建立名稱，是爲了由淺入深地引導，使所有視聽者都能見聞佛法，尋找道路趨向遠方，最終到達極境。因此用名稱來命名佛法，教化眾生。）
分別者，但法有粗妙，若隔歷三諦（空、假、中），粗法也；圓融三諦，妙法也。（意為：分別在於，佛法有粗淺和精妙之分。如果割裂地看待空、假、中三諦，就是粗淺的佛法；圓融地理解三諦，就是精妙的佛法。）此妙諦本有，文云『是法住法位，世間相常住。唯我知是相，十方佛亦然。』（意為：這種精妙的真理本來就存在，經文說『此法安住于其本位，世間的現象恒常存在。只有我知道這種真相，十方諸佛也是如此。』）尚非不退菩薩、入證二乘所知，況復人天群萌之類。（意為：這種境界尚且不是不退轉的菩薩和證入果位的聲聞緣覺所能瞭解的，更何況是人天大眾。）佛雖知是，不務速說。（意為：佛雖然知道這個道理，但不急於宣說。）文云『我若贊佛乘，眾生沒在苦。謗法不信故，墜於三惡道。』（意為：經文說『我如果讚歎佛乘，眾生沉沒在痛苦中。因為誹謗佛法不相信的緣故，會墮入三惡道。』）所以初教建立融不融，小根並不聞；次教建立不融，大根都不用；次教俱建立，以融斥不融，令小根恥不融，慕于融；次教俱建立，令小根寄融向不融，令大根從不融向于融。（意為：所以最初的教法建立圓融與不圓融兩種，小根器的人聽不到圓融的教法；其次的教法只建立不圓融的教法，大根器的人用不上；再次的教法同時建立圓融與不圓融的教法，用圓融的教法來駁斥不圓融的教法，使小根器的人以不圓融為恥，嚮往圓融；再次的教法同時建立圓融與不圓融的教法，使小根器的人依附圓融而傾向不圓融，使大根器的人從不圓融走向圓融。）雖種種建立，施設眾生，但隨他意語，非佛本懷故，言不務速說也。（意為：雖然種種建立，教化眾生，但都是隨順眾生的意願而說，不是佛的本懷，所以說不急於宣說。）今經正直舍不融，但說于融，令一座席同一道味，乃暢如來出世本懷，故建立此經，名之為妙。（意為：現在的這部經正直地捨棄不圓融的教法，只說圓融的教法，使在座的人都得到相同的法味，這才暢快地表達瞭如來出世的本懷，所以建立這部經，稱之為妙法。）
結者，當知《華嚴》（《華嚴經》）兼，《三藏》（小乘經典）但，《方等》（《方等經》）對，《般若》（《般若經》）帶。（意為：總結來說，應當知道《華嚴經》是兼具的，《三藏》是但一的，《方等經》是對立的，《般若經》是帶有的。）此經無復兼、但、對、帶，專是正直無上之道，故稱為妙法也。（意為：這部經沒有兼具、但一、對立、帶有的特點，專門是正直無上的道路，所以稱為妙法。）
譬蓮華者，例有粗妙。（意為：比喻蓮花，也有粗妙之分。）云何？粗狂華無果，或一華多果，或多華一果，或一華一果，或前果后華，或前華後果。（意為：怎麼樣呢？粗劣的狂華沒有果實，或者一朵花結多個果實，或者多朵花結一個果實，或者一朵花結一個果實，或者先結果后開花，或者先開花后結果。）初喻外道，空修梵（梵天）。（意為：最初的比喻是外道，徒勞地修習梵天之法。）
【English Translation】 It is to open, show, awaken, and lead into the Buddha's knowledge and vision.
○ First, mark the five chapters (etc.). The marking is named in four parts: 1. Establishment; 2. Differentiation; 3. Conclusion; 4. Simile.
Establishing the name originates from the sages establishing names, intending to open up the profound to advance the beginner, so that all who see and hear may gain understanding, seek the path to reach the distant goal, and ultimately arrive at the ultimate. Therefore, names are used to name the Dharma, to instruct sentient beings.
Differentiation lies in the fact that the Dharma has both coarse and subtle aspects. If one separates the Three Truths (emptiness, provisional existence, and the Middle Way), it is coarse Dharma; if one harmonizes the Three Truths, it is subtle Dharma. This subtle truth is inherent. The text says, 'This Dharma abides in its Dharma position, and the characteristics of the world are constant. Only I know this characteristic, and so do the Buddhas of the ten directions.' It is not known even by non-regressing Bodhisattvas and those who have entered the two vehicles of realization, let alone humans, gods, and the multitude of beings. Although the Buddha knows this, He does not rush to speak it. The text says, 'If I praise the Buddha-vehicle, beings will be submerged in suffering. Because they slander the Dharma and do not believe, they will fall into the three evil paths.' Therefore, the initial teachings establish both the harmonious and the non-harmonious, but those with small roots do not hear the harmonious; the subsequent teachings establish only the non-harmonious, but those with great roots do not use it; the subsequent teachings establish both, using the harmonious to rebuke the non-harmonious, causing those with small roots to be ashamed of the non-harmonious and aspire to the harmonious; the subsequent teachings establish both, causing those with small roots to rely on the harmonious while leaning towards the non-harmonious, and causing those with great roots to move from the non-harmonious towards the harmonious. Although various establishments are made to instruct sentient beings, they are only according to their intentions, not the Buddha's original intention, so it is said that He does not rush to speak it. This sutra directly abandons the non-harmonious and only speaks of the harmonious, so that all present share the same taste of the Dharma, thus expressing the Tathagata's original intention in appearing in the world. Therefore, this sutra is established and named 'Wonderful'.
In conclusion, know that the Avatamsaka Sutra (Huayan) combines, the Tripitaka (Sanzang) is singular, the Vaipulya Sutras (Fangdeng) are contrasting, and the Prajna Sutras (Bore) are accompanied. This sutra has no combination, singularity, contrast, or accompaniment; it is solely the direct and supreme path, therefore it is called the 'Wonderful Dharma'.
The simile of the lotus flower has both coarse and subtle examples. How so? Coarse and wild flowers have no fruit, or one flower has many fruits, or many flowers have one fruit, or one flower has one fruit, or fruit before flower, or flower before fruit. The first is a metaphor for external paths, vainly cultivating Brahma (Fantian).
行，無所克獲。次喻凡夫，供養父母，報在梵天。次喻聲聞，種種苦行，止得涅槃。次喻緣覺，一遠離行，亦得涅槃。次喻須陀洹，卻後修道。次喻菩薩，先籍緣修，生后真修。皆是粗華，不以為喻。蓮華多奇：為蓮故華，華實具足，可喻即實而權；又華開蓮現，可喻即權而實；又華落蓮成，蓮成亦落，可喻非權非實。如是等種種義便故，以蓮華喻于妙法也。
體者為四：一、釋字。二、引同。三、簡非。四、結正。體字訓禮。禮，法也：各親其親，各子其子，君臣撙節。若無禮者，則非法也。出世法體，亦復如是，善惡、凡聖、菩薩、佛，一切不出法性。正指實相，以為正體也。故〈壽量品〉云「不如三界，見於三界，非如非異。」若三界人見三界為異，二乘人見三界為如，菩薩人見三界亦如亦異，佛見三界非如非異、雙照如異。今取佛所見為實相正體也。金剛藏說「佛甚微智」，辭異意同。其辭曰：「空有、不二、不異、不盡。」空非斷無，故言空有。有即是空，空即是有，故言不二。非離空有外，別有中道，故言不異。遍一切處，故言不盡。此亦與龍樹意同。《中論》云「因緣所生法，即空、即假、即中。」因緣所生法即空者，此非斷無也。即假者，不二也。即中者，不異也。因緣所生法者，即遍一切處
【現代漢語翻譯】 現代漢語譯本： 譬如有人，毫無收穫。其次比喻凡夫，供養父母，回報在梵天（Brahmā）。其次比喻聲聞（Śrāvaka），種種苦行，最終證得涅槃（Nirvāṇa）。其次比喻緣覺（Pratyekabuddha），一味遠離世俗，也能證得涅槃。其次比喻須陀洹（Srotaāpanna），證果後繼續修道。其次比喻菩薩（Bodhisattva），先憑藉外緣修行，后產生真正的修行。這些都是粗糙的花朵，不足以作為比喻。蓮花（Padma）有很多奇特之處：爲了蓮蓬而開花，花和蓮子同時具備，可以比喻即是真實又是權宜；又如花開時蓮蓬顯現，可以比喻即是權宜又是真實；又如花落蓮蓬成熟，蓮蓬成熟花也凋落，可以比喻非權宜也非真實。像這樣種種含義，所以用蓮花來比喻妙法。
體的含義有四點：一、解釋字義。二、引用相同之處。三、簡別不同之處。四、總結正義。體字的意思是禮。禮，就是法：各自親愛自己的親人，各自養育自己的孩子，君臣之間互相節制。如果沒有禮，那就是非法。出世法的體，也是這樣，善惡、凡聖、菩薩、佛，一切都離不開法性（Dharmatā）。直接指出實相（Tathatā），作為真正的本體。所以《壽量品》說：『不如三界，見於三界，非如非異。』如果三界（Trailokya）的人認為三界是不同的，二乘人認為三界是相同的，菩薩認為三界既相同又不同，佛認為三界非相同也非不同，同時照見相同和不同。現在取佛所見作為實相正體。金剛藏（Vajragarbha）說『佛甚微智』，說法不同，意思相同。他的說法是：『空有、不二、不異、不盡。』空不是斷滅的無，所以說是空有。有就是空，空就是有，所以說是不二。不是離開空有之外，另外有中道（Madhyamā），所以說是不異。遍及一切處，所以說是不盡。這也和龍樹（Nāgārjuna）的意思相同。《中論》說：『因緣所生法，即空、即假、即中。』因緣所生法即是空，這並非斷滅的無。即是假，就是不二。即是中，就是不異。因緣所生法，就是遍及一切處。
【English Translation】 English version: It's like someone who gains nothing. Next, it's like ordinary people who make offerings to their parents, and the reward is in Brahmā's heaven (Brahmā). Next, it's like Śrāvakas (Śrāvaka) who practice various austerities and ultimately attain Nirvāṇa (Nirvāṇa). Next, it's like Pratyekabuddhas (Pratyekabuddha) who single-mindedly renounce the world and can also attain Nirvāṇa. Next, it's like Srotaāpannas (Srotaāpanna) who continue to cultivate the path after attaining the fruit. Next, it's like Bodhisattvas (Bodhisattva) who first cultivate through external conditions and then generate true cultivation. These are all coarse flowers and are not suitable as metaphors. The lotus (Padma) has many unique aspects: it blooms for the sake of the lotus seedpod, and the flower and lotus seeds are present simultaneously, which can be compared to being both real and expedient; also, like the lotus seedpod appearing when the flower blooms, it can be compared to being both expedient and real; also, like the flower falling and the lotus seedpod maturing, and the flower also withering when the lotus seedpod matures, it can be compared to being neither expedient nor real. Because of these various meanings, the lotus is used as a metaphor for the wonderful Dharma.
The meaning of 'body' has four points: 1. Explaining the meaning of the word. 2. Citing similarities. 3. Distinguishing differences. 4. Concluding the correct meaning. The meaning of the word 'body' is propriety (禮). Propriety is the law: each loving their own relatives, each raising their own children, and rulers and subjects restraining each other. If there is no propriety, then it is illegal. The body of the transcendental Dharma is also like this: good and evil, ordinary and holy, Bodhisattvas and Buddhas, everything cannot be separated from Dharmatā (Dharmatā). Directly pointing to Tathatā (Tathatā) as the true essence. Therefore, the 'Lifespan of the Tathāgata' chapter says: 'Not like the Three Realms, seeing in the Three Realms, neither like nor different.' If people in the Three Realms (Trailokya) think the Three Realms are different, people of the Two Vehicles think the Three Realms are the same, Bodhisattvas think the Three Realms are both the same and different, and Buddhas think the Three Realms are neither the same nor different, simultaneously illuminating the same and different. Now, we take what the Buddha sees as the true essence of reality. Vajragarbha (Vajragarbha) said 'The Buddha's subtle wisdom,' the wording is different, but the meaning is the same. His statement is: 'Emptiness and existence, non-duality, non-difference, inexhaustible.' Emptiness is not annihilation, so it is said to be emptiness and existence. Existence is emptiness, and emptiness is existence, so it is said to be non-duality. It is not separate from emptiness and existence, there is another Middle Way (Madhyamā), so it is said to be non-difference. It pervades all places, so it is said to be inexhaustible. This is also the same as Nāgārjuna's (Nāgārjuna) meaning. The Middle Treatise says: 'The Dharma produced by conditions is emptiness, is provisional, is the middle.' The Dharma produced by conditions is emptiness, this is not annihilation. Is provisional, is non-duality. Is the middle, is non-difference. The Dharma produced by conditions is that which pervades all places.
也。今言實相體，即權而實，離斷無謗也；即實而權，離建立謗也；權實即非權實，離異謗也；雙照權實，遍一切處，離盡謗也。斯乃總二經之雙美，申兩論之同致，顯二家之懸會，明今經之正體也。
私謂實相之法，橫破凡夫之四執，豎破三聖之證得。破凡夫可解。破聖者，三藏二乘，指但空為極。譬頗梨珠，一往似真，再研便偽。身子云：「我等同入法性，失於如來無量知見。」空有之旨，正破此證也。通教人，指但空、不但空共為極。譬雜色裹珠，光隨色變。緣所見之光，亡其本體；逐玄黃之色，墮落二乘。《大經》云「聲聞之人，但見於空，不見不空。」菩薩之人，非但見空，亦見不空。所見既殊，不二之旨正破此證也。別教人，指不但空為極。迥出二邊，如雲外月，棄邊取中，如舍空求空，不異之旨，正破此證。若彼有此無，則正法不遍，不盡之旨，亦破此證也。此等皆非佛甚微智，不與金剛藏意同。非佛證得本有常住，不與〈方便品〉同。不遍一切處，不與〈壽量品〉同。既不會正體，攝屬何法？但空，是化他之實；但不但，是自行化他之實。出二邊中，是自行之權。並他經所說，非今體也。今經體者，體化他之權實，即是自行之權實，如垢衣內身，實是長者。體自行化他之權實，即是自行之權實
【現代漢語翻譯】 現代漢語譯本： 這裡所說的實相體，就是方便與真實相即，遠離了斷滅的誹謗；即真實而又方便，遠離了執著建立的誹謗；方便與真實即非方便非真實，遠離了差異的誹謗；同時照見方便與真實，周遍一切處，遠離了所有誹謗。這正是總括《法華經》和《涅槃經》的雙重美好，闡述《中論》和《百論》的共同旨趣，彰顯天臺宗和華嚴宗的玄妙會通，闡明《法華經》的正體。
我個人認為，實相之法，橫向破除凡夫的四種執著，縱向破除三乘聖者的證悟。破除凡夫的執著容易理解。至於破除聖者的證悟，三藏教的二乘行者，認為只證得空性就是最高的境界。好比水晶珠，乍一看好像是真的，仔細研究就發現是假的。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『我們都證入了法性，卻失去了如來無量的智慧和見解。』空有的宗旨，正是爲了破除這種證悟。
通教的人，認為只空和不但空共同構成最高的境界。好比包裹著雜色珠子的珠子，光芒隨著顏色變化。執著于所見的光芒，而忘記了珠子的本體；追逐玄黃的顏色，而墮落到二乘的境界。《大般涅槃經》（Mahāparinirvāṇa Sūtra）說：『聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）之人，只見到空性，見不到不空。』菩薩（Bodhisattva，立志成佛的修行者）之人，不僅見到空性，也見到不空。』所見不同，不二的宗旨正是爲了破除這種證悟。
別教的人，認為不但空是最高的境界。遠遠超出二邊，好像云外的月亮，拋棄二邊而取中道，好像捨棄空性而追求空性，不異的宗旨，正是爲了破除這種證悟。如果他們有而這裡沒有，那麼正法就不能周遍，不盡的宗旨，也是爲了破除這種證悟。這些都不是佛陀甚深微妙的智慧，不與金剛藏菩薩（Vajragarbha，象徵堅固不壞的菩薩）的意趣相同。不是佛陀證得的本有常住，不與《方便品》（Upāya-kauśalya，法華經的第二品）相同。不能周遍一切處，不與《壽量品》（Tathāgata-āyuṣ-pramāṇa，法華經的第十六品）相同。既然不能領會正體，又歸屬於什麼法呢？
但空，是教化他人的真實；但空和不但空，是自己修行和教化他人的真實。超出二邊的中道，是自己修行的方便。這些其他經典所說的，都不是《法華經》的正體。《法華經》的正體是，體悟教化他人的方便與真實，就是自己修行的方便與真實，如同垢衣內的身體，實際上是長者。體悟自己修行和教化他人的方便與真實，就是自己修行的方便與真實。
【English Translation】 English version: The 'Reality-Aspect Body' spoken of now is the expedient and the real being identical, free from the slander of annihilation; being real and yet expedient, free from the slander of attachment to establishment; the expedient and the real being neither expedient nor real, free from the slander of difference; simultaneously illuminating the expedient and the real, pervading all places, free from all slanders. This is precisely encompassing the dual beauty of the two sutras (Lotus Sutra and Nirvana Sutra), expounding the common intent of the two treatises (Madhyamaka-karika and Dvadasanikaya-sastra), revealing the profound convergence of the two schools (Tiantai and Huayan), and clarifying the correct essence of this sutra (Lotus Sutra).
Personally, I believe that the Dharma of Reality-Aspect horizontally shatters the four attachments of ordinary beings, and vertically shatters the attainments of the three vehicles of sages. Shattering the attachments of ordinary beings is easy to understand. As for shattering the attainments of sages, the Two Vehicles of the Tripitaka teaching consider attaining only emptiness as the ultimate. It is like a crystal bead, which at first glance seems real, but upon closer examination is false. Shariputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom) said: 'We have all entered the Dharma-nature, but have lost the immeasurable knowledge and vision of the Tathagata.' The principle of emptiness and existence is precisely to shatter this attainment.
Those of the Common Teaching consider both only emptiness and not only emptiness together as the ultimate. It is like a bead wrapped in variegated colors, its light changing with the colors. Attaching to the light seen, they lose sight of the bead's true nature; pursuing the colors of black and yellow, they fall into the realm of the Two Vehicles. The Mahāparinirvāṇa Sūtra says: 'Those of the Śrāvaka (hearers of the Buddha's teachings who attain enlightenment) only see emptiness, and do not see non-emptiness.' Those of the Bodhisattva (a being who aspires to Buddhahood) not only see emptiness, but also see non-emptiness.' Since what is seen is different, the principle of non-duality is precisely to shatter this attainment.
Those of the Distinct Teaching consider not only emptiness as the ultimate. Standing far apart from the two extremes, like the moon beyond the clouds, abandoning the extremes and taking the middle path, like abandoning emptiness and seeking emptiness, the principle of non-difference is precisely to shatter this attainment. If they have what we do not have, then the True Dharma cannot be pervasive, and the principle of incompleteness is also to shatter this attainment. These are not the Buddha's profound and subtle wisdom, and do not accord with the intent of Vajragarbha Bodhisattva (Vajragarbha, a Bodhisattva symbolizing indestructible essence). It is not the inherent permanence attained by the Buddha, and does not accord with the 'Expedient Means' chapter (Upāya-kauśalya, the second chapter of the Lotus Sutra). It cannot pervade all places, and does not accord with the 'Lifespan of the Tathagata' chapter (Tathāgata-āyuṣ-pramāṇa, the sixteenth chapter of the Lotus Sutra). Since it cannot comprehend the correct essence, to what Dharma does it belong?
Only emptiness is the reality of transforming others; only emptiness and not only emptiness are the reality of self-cultivation and transforming others. The middle path that transcends the two extremes is the expedient means of self-cultivation. These teachings spoken of in other sutras are not the correct essence of this sutra (Lotus Sutra). The essence of this sutra is to embody the expedient and the real of transforming others, which is the expedient and the real of self-cultivation, like the body within the soiled garment, which is actually that of a wealthy man. To embody the expedient and the real of self-cultivation and transforming others, which is the expedient and the real of self-cultivation.
，如衣內系珠，即無價寶也。自行之權，即自行之實。如一切世間，治生產業，皆與實相不相違背。一色一香，無非中道。況自行之實而非實耶！
宗者為三：一、示。二、簡。三、結。
宗者，要也。所謂佛自行因果，以為宗也。云何為要？無量眾善，言因則攝；無量證得，言果則攝。如提綱維，無目而不動；牽衣一角，無縷而不來。故言宗要。
然諸因果，善須明識，尚不取別教因果，況余因果！余因果者，昔三因大異，而三果小同；又三因大同，而三果小異。又一因迥出，一果不融。因不攝善，果不收德，則非佛自行之因，非佛道場證得之果。又簡者，諸經明佛往昔所行因果，悉皆被拂，咸是方便，非今經之宗要。取意為言，因窮久遠之實修，果窮久遠之實證，如此之因，豎高七種方便，橫包十法界法。初修此實相之行，名為佛因，道場所得，名為佛果。但可以智知，不可以言具。略舉如此因果，以為宗要耳。
用者為三：一、示。二、簡。三、益。用者，力用也。三種權實二智，皆是力用。于力用中，更分別：自行二智，照理理周，名為力；二種化他二智，鑒機機遍，名為用。只自行二智，即是化他二智；化他二智，即是自行二智；照理即鑒機，鑒機即照理。如薩婆悉達彎祖王弓滿
【現代漢語翻譯】 現代漢語譯本： 就像在衣服里繫著一顆珍珠，那就是無價之寶。『自行』的權，就是『自行』的實。就像一切世間的治理生產事業，都與實相不相違背。一色一香，無一不是中道。何況『自行』的實而不是實呢！ 宗的含義有三點：一、揭示。二、簡別。三、總結。 所謂的『宗』，就是綱要。這裡所說的佛『自行』的因果，就是這部經的綱要。為什麼說是綱要呢？因為無量的眾善，用『因』這個字就能概括；無量的證得，用『果』這個字就能概括。就像提起網的總繩，所有的網眼都會隨之而動；牽動衣服的一個角，所有的線都會隨之而來。所以說是綱要。 然而各種因果，必須清楚地辨別認識，尚且不取別教的因果，更何況其他的因果！其他的因果，過去的三因差別很大，而三果稍微相同；或者三因非常相同，而三果稍微不同。或者有一種因特別突出，一種果不能融合。因不能包含眾善，果不能收攝功德，那就不是佛『自行』的因，不是佛在道場所證得的果。再說到簡別，各部經典所說的佛往昔所行的因果，全部都被否定了，都是方便之說，不是這部經的綱要。從意義上來說，因要窮盡久遠以來的真實修行，果要窮盡久遠以來的真實證悟，這樣的因，豎向上包含七種方便，橫向上包含十法界法。最初修習這實相之行，稱為佛因，在菩提道場所證得的，稱為佛果。這些只能用智慧去了解，不能用言語完全表達。這裡只是簡略地舉出這樣的因果，作為這部經的綱要罷了。 『用』的含義有三點：一、揭示。二、簡別。三、利益。所謂的『用』，就是作用。三種權智和實智，都是作用。在作用中，再分別：『自行』的兩種智慧，照了真理，真理就周遍，這叫做『力』；兩種『化他』的智慧，鑑別根機，根機就普遍，這叫做『用』。其實『自行』的兩種智慧，就是『化他』的兩種智慧；『化他』的兩種智慧，就是『自行』的兩種智慧；照了真理就是鑑別根機，鑑別根機就是照了真理。就像薩婆悉達（Sarvasiddha）彎弓，祖王弓滿
【English Translation】 English version: It is like tying a pearl inside your clothes, which is a priceless treasure. The 'power of self-practice' is the 'reality of self-practice'. Just as all worldly affairs of governance and production are not contrary to the true nature of reality (實相, shixiang). A single color or a single fragrance is none other than the Middle Way. How could the 'reality of self-practice' not be real! The 'essence' (宗, zong) has three aspects: 1. Revelation. 2. Differentiation. 3. Conclusion. 'Essence' means the essential point. The Buddha's 'self-practice' (自行, zixing) of cause and effect is considered the essence. Why is it essential? Because countless good deeds are encompassed by the word 'cause'; countless attainments are encompassed by the word 'effect'. It is like lifting the main rope of a net, all the meshes will move; pulling a corner of a garment, all the threads will come along. Therefore, it is called the essential point. However, various causes and effects must be clearly recognized. We do not even take the causes and effects of the Separate Teaching (別教, biejiao), let alone other causes and effects! In other causes and effects, the three causes in the past are greatly different, while the three effects are slightly the same; or the three causes are very similar, while the three effects are slightly different. Or one cause stands out distinctly, and one effect cannot be integrated. If the cause does not encompass good deeds, and the effect does not gather merits, then it is not the cause of the Buddha's 'self-practice', nor the effect attained by the Buddha in the Bodhi-mandala (道場, daochang). Furthermore, regarding differentiation, the causes and effects of the Buddha's past practices mentioned in various sutras are all negated, being merely expedient means, not the essential point of this sutra. In terms of meaning, the cause should exhaust the true practice of the distant past, and the effect should exhaust the true realization of the distant past. Such a cause vertically encompasses the seven kinds of expedient means, and horizontally encompasses the Dharma of the Ten Dharma Realms. Initially practicing this practice of true reality is called the Buddha-cause, and what is attained in the Bodhi-mandala is called the Buddha-effect. These can only be understood with wisdom and cannot be fully expressed in words. Here, we only briefly mention such causes and effects as the essential point. The 'function' (用, yong) has three aspects: 1. Revelation. 2. Differentiation. 3. Benefit. 'Function' means the effect. The three kinds of expedient wisdom and true wisdom are all functions. Within the function, we further distinguish: the two wisdoms of 'self-practice', illuminating the principle, and the principle is pervasive, this is called 'power'; the two wisdoms of 'transforming others' (化他, huata), discerning the capacity, and the capacity is universal, this is called 'function'. In fact, the two wisdoms of 'self-practice' are the two wisdoms of 'transforming others'; the two wisdoms of 'transforming others' are the two wisdoms of 'self-practice'; illuminating the principle is discerning the capacity, and discerning the capacity is illuminating the principle. It is like Sarvasiddha (薩婆悉達, Sarvasiddha) bending the bow, the ancestral king's bow is full
，名為力；中七鐵鼓，貫一鐵圍山，洞地徹水輪，名為用。諸方便教，力用微弱，如凡人弓箭。何者？昔緣稟化他二智，照理不遍，生信不深，除疑不盡。今緣稟自行二智，極佛境界，起法界信，增圓妙道，斷根本惑，損變易生。非但生身、及生身得忍兩種菩薩俱益，法身、法身後心兩種菩薩亦俱益。化功廣大，利潤弘深，蓋茲經之力用也。
教相為三：一、根性融、不融相。二、化道始終、不始終相。三、師弟遠近、不遠近相。教者，聖人被下之言也；相者，分別同異也。云何分別？如日初出，前照高山，厚殖善根，感斯頓說。頓說本不為小，小雖在座，如聾如啞，良由小不堪大，亦是大隔于小，此如《華嚴》。約法被緣，緣得大益，名頓教相。約說次第，名從牛出乳味相。次照幽谷，淺行偏明當分漸解，此如三藏。三藏本不為大，大雖在座，多跢婆和，小所不識，此乃小隔于大，大隱於小。約法被緣，名漸教相。約說次第，名酪味相。次照平地，影臨萬水，逐器方圓，隨波動靜，示一佛土，令凈穢不同。示現一身，鉅細各異，一音說法，隨類各解，恐畏、歡喜厭離、斷疑、神力不共，故見有凈、穢，聞有褒、貶，嗅有薝蔔、不薝蔔，華有著身、不著身，慧有若干、不若干，此如《凈名》、《方等》。約法被
【現代漢語翻譯】 現代漢語譯本：名為力（能量）；中間有七個鐵鼓，貫穿一個鐵圍山（圍繞世界的山），洞穿地底直達水輪（支撐世界的底層水），名為用（作用）。各種方便教法，力量和作用微弱，就像凡人的弓箭。為什麼呢？因為過去依靠稟賦和化他二智（教導他人的兩種智慧），照亮真理不全面，生起信心不深刻，消除疑惑不徹底。現在依靠稟賦和自行二智（自我修行的兩種智慧），達到佛的境界，生起法界信心，增長圓滿微妙的道，斷除根本的迷惑，減少變易生死。不僅生身菩薩（證悟化身的菩薩）和生身得忍菩薩（通過化身獲得忍辱的菩薩）兩種菩薩都受益，法身菩薩（證悟法身的菩薩）和法身後心菩薩（證悟法身後獲得信心的菩薩）兩種菩薩也同樣受益。教化的功德廣大，利益深遠，這就是這部經的力量和作用啊。 教相分為三種：一、根性融合與不融合之相。二、化導過程有始有終與無始無終之相。三、師父和弟子距離遠近與不遠近之相。教，是聖人對下所說的言語；相，是分別相同和不同的地方。如何分別呢？比如太陽剛升起，首先照耀高山，深厚地培植善根，感應到頓悟的說法。頓悟的說法本來不是爲了小乘，小乘雖然在座，卻像聾子和啞巴一樣，這是因為小乘不能承受大乘，也是因為大乘隔絕了小乘，這就像《華嚴經》。就法而言，被緣所接受，緣得到大的利益，稱為頓教相。就說法次第而言，名為從牛身上產出乳味的階段。其次照耀幽深的山谷，淺顯地修行，偏頗地明白自己應得的部分，逐漸地理解，這就像三藏經典。三藏經典本來不是爲了大乘，大乘雖然在座，卻多說跢婆和（一種咒語），小乘所不認識，這是因為小乘隔絕了大乘，大乘隱藏在小乘中。就法而言，被緣所接受，稱為漸教相。就說法次第而言，名為酪味的階段。再次照耀平地，影子映臨萬水，隨著器皿呈現方形或圓形，隨著波浪呈現波動或平靜，顯示一個佛土，使得清凈和污穢不同。示現一個身體，大小各異，用一種聲音說法，隨著種類不同而各自理解，產生恐懼、歡喜、厭離、斷疑、神力不共等不同的反應，所以看到有清凈和污穢，聽到有褒獎和貶低，聞到有薝蔔花（一種香花）和沒有薝蔔花，華有附著身體和不附著身體，智慧有若干和沒有若干，這就像《維摩詰經》、《方等經》。就法而言，被
【English Translation】 English version: It is called 'Li' (power); in the middle are seven iron drums, penetrating one Iron Encircling Mountain (mountain surrounding the world), piercing through the earth to the water wheel (underlying water supporting the world), called 'Yong' (function). Various expedient teachings have weak power and function, like ordinary people's bows and arrows. Why? Because in the past, relying on innate ability and the two wisdoms of transforming others, the illumination of truth was incomplete, the arising of faith was not deep, and the elimination of doubt was not thorough. Now, relying on innate ability and the two wisdoms of self-cultivation, reaching the realm of the Buddha, arising faith in the Dharma realm, increasing the perfect and subtle path, cutting off fundamental delusion, and diminishing variable birth and death. Not only do both the Transformation Body Bodhisattvas (Bodhisattvas who have realized the manifested body) and the Transformation Body Endurance Bodhisattvas (Bodhisattvas who have attained forbearance through the manifested body) benefit, but also both the Dharma Body Bodhisattvas (Bodhisattvas who have realized the Dharma body) and the Dharma Body Subsequent Mind Bodhisattvas (Bodhisattvas who have attained faith after realizing the Dharma body) benefit. The merit of transformation is vast, and the profit is profound; this is the power and function of this scripture. The characteristics of the teachings are threefold: first, the characteristic of the fusion or non-fusion of inherent nature; second, the characteristic of the beginning and end or the absence of beginning and end of the transformative path; third, the characteristic of the distance or non-distance between teacher and disciple. 'Teaching' refers to the words spoken by sages to those below; 'characteristic' refers to distinguishing similarities and differences. How are they distinguished? For example, when the sun first rises, it first illuminates the high mountains, deeply cultivating good roots, and inspiring sudden teachings. Sudden teachings are not originally for the Small Vehicle; although the Small Vehicle is present, they are like the deaf and mute, because the Small Vehicle cannot bear the Great Vehicle, and the Great Vehicle is separated from the Small Vehicle, like the Avatamsaka Sutra (Huayan Jing). In terms of the Dharma being received by conditions, the conditions obtain great benefit, called the characteristic of the sudden teaching. In terms of the order of teachings, it is called the stage of producing milk from a cow. Next, it illuminates the deep valleys, shallowly practicing, partially understanding their due share, and gradually comprehending, like the Three Baskets (Sanzang). The Three Baskets are not originally for the Great Vehicle; although the Great Vehicle is present, they mostly speak tadeva (a type of mantra), which the Small Vehicle does not recognize, because the Small Vehicle is separated from the Great Vehicle, and the Great Vehicle is hidden in the Small Vehicle. In terms of the Dharma being received by conditions, it is called the characteristic of the gradual teaching. In terms of the order of teachings, it is called the stage of curdled milk. Next, it illuminates the plains, and the shadow reflects on ten thousand waters, taking the shape of square or round according to the vessel, and showing movement or stillness according to the waves, revealing a Buddha land, making purity and impurity different. Manifesting one body, with different sizes, speaking the Dharma with one voice, each understanding according to their kind, producing different reactions such as fear, joy, aversion, doubt-cutting, and unshared spiritual powers, so there is seeing of purity and impurity, hearing of praise and blame, smelling of campaka (a fragrant flower) and non-campaka, flowers adhering to the body and not adhering to the body, wisdom being several and not several, like the Vimalakirti Sutra (Jingming Jing) and the Vaipulya Sutras (Fangdeng Jing). In terms of the Dharma being
緣，猶是漸教。約說次第，生蘇味相。復有義，大人蒙其光用，嬰兒喪其睛明；夜遊者伏匿，作務者興成。故文云「但為菩薩說其實事，而不為我說斯真要。」雖三人俱學，二乘取證，具如《大品》。若約法被緣，猶是漸教。約說次第，名熟蘇味相。復有義，日光普照，高下悉均平。土圭測影，不縮不盈。若低頭，若小音，若散亂，若微善，皆成佛道。不令有人獨得滅度，皆以如來滅度而滅度之。具如今經。若約法被緣，名漸圓教。若說次第，醍醐味相。
當知《華嚴》之譬，與《涅槃》義同。三子、三田、三馬等譬，皆先菩薩，次及二乘，后則平等凡聖(云云)。
問：
既以五味分別，那同稱漸？
答：
約漸得明五味耳。又若小不聞大，大一向是頓；若大不用小，小一向是漸；若以大破小，是漸頓並陳；若帶小明大，是漸頓相資；若會小歸大，是漸頓泯合。故《無量義》云「漸頓二法，三道、四果不合。」今時則合，即此義也。
問：
云何相資？
答：
小聞于大，恥小而慕大，是為頓資小；佛命善吉轉教，大益菩薩，是為漸資頓。
如前分別，但約顯露，明漸頓五味之相。若論不定，義則不然。雖高山頓說，不動寂場，而游化鹿苑；雖說四
【現代漢語翻譯】 現代漢語譯本 緣，仍然是漸教的範疇。如果按照宣說的次第，屬於生蘇的滋味。還有一種解釋，對於有能力的大人來說，蒙受佛的光明作用，而對於弱小的嬰兒來說，卻喪失了視力；夜晚活動的人隱藏起來，而從事勞作的人則有所成就。所以經文說：『只為菩薩說真實的事情，而不為我說這種真實的要義。』雖然三個人一起學習，但二乘人證得了果位，具體情況如同《大品般若經》。如果按照佛法被眾生接受的情況來劃分，仍然屬於漸教。按照宣說的次第，屬於熟蘇的滋味。還有一種解釋，太陽的光芒普遍照耀，無論高低都一樣平等。用土圭測量日影，不會縮短也不會增長。無論是低頭，還是小聲說話，還是散亂，還是微小的善行，都能成就佛道。不讓任何一個人獨自獲得滅度，而是都以如來的滅度而滅度。具體情況如同《法華經》。如果按照佛法被眾生接受的情況來劃分，就叫做漸圓教。如果按照宣說的次第，屬於醍醐的滋味。 應當知道，《華嚴經》中的譬喻，與《涅槃經》的意義相同。三子、三田、三馬等譬喻，都是先針對菩薩，其次是二乘，最後則是平等地對待凡夫和聖人（此處省略）。 問： 既然用五味來分別，為什麼又都稱為漸教呢？ 答： 是因為通過漸教才能明白五味的差別。而且如果小乘人不聽聞大乘法，那麼大乘法始終是頓教；如果大乘法不用小乘法，那麼小乘法始終是漸教；如果用大乘法來破斥小乘法，就是漸教和頓教並列；如果帶著小乘法來闡明大乘法，就是漸教和頓教互相資助；如果會合小乘法歸入大乘法，就是漸教和頓教泯滅融合。所以《無量義經》說：『漸教和頓教兩種法，與三道、四果不相合。』現在則可以相合，就是這個意思。 問： 什麼是互相資助呢？ 答： 小乘人聽聞了大乘法，因為自己的渺小而感到羞愧，從而仰慕大乘法，這就是頓教資助小乘；佛陀命令善吉比丘轉教，使大乘菩薩獲得利益，這就是漸教資助頓教。 如前面所分別的，只是按照顯露出來的方面，來說明漸教、頓教和五味的差別。如果從不確定的角度來說，意義就不是這樣了。即使在高山不動寂場頓悟，也會游化到鹿苑；即使宣說四...
【English Translation】 English version The cause (緣, yuan), is still within the scope of gradual teaching (漸教, jian jiao). If described according to the sequence, it belongs to the flavor of fresh milk (生蘇, sheng su). There is another meaning: for capable adults, they receive the benefit of the Buddha's light, while for weak infants, they lose their eyesight; night travelers hide, while those who work prosper. Therefore, the scripture says: 'Only speak the truth for Bodhisattvas, and do not speak this true essence for me.' Although three people learn together, the two vehicles (二乘, er cheng) attain realization, as described in the Mahaprajnaparamita Sutra (《大品般若經》, Da Pin Banruo Jing). If classified according to how the Dharma is received by beings, it is still gradual teaching. According to the sequence of teaching, it belongs to the flavor of thickened milk (熟蘇, shu su). There is another meaning: the sunlight shines universally, equally on high and low. Using a sundial to measure the shadow, it neither shortens nor lengthens. Whether bowing the head, speaking softly, being distracted, or performing small good deeds, all can achieve Buddhahood. Not allowing anyone to attain Nirvana alone, but all attain Nirvana through the Nirvana of the Tathagata. As described in the Lotus Sutra (《法華經》, Fa Hua Jing). If classified according to how the Dharma is received by beings, it is called gradual-perfect teaching (漸圓教, jian yuan jiao). If according to the sequence of teaching, it belongs to the flavor of ghee (醍醐, ti hu). It should be known that the metaphors in the Avatamsaka Sutra (《華嚴經》, Hua Yan Jing) have the same meaning as the Nirvana Sutra (《涅槃經》, Nie Pan Jing). The metaphors of the three sons, three fields, and three horses are all first directed towards Bodhisattvas, then the two vehicles, and finally equally towards ordinary beings and sages (omitted here). Question: Since you distinguish using the five flavors, why do you call them all gradual? Answer: It is through the gradual teaching that the differences in the five flavors can be understood. Also, if the small vehicle does not hear the great vehicle, then the great vehicle is always sudden (頓, dun); if the great vehicle does not use the small vehicle, then the small vehicle is always gradual; if the great vehicle is used to refute the small vehicle, then the gradual and sudden are presented together; if the great vehicle is explained with the small vehicle, then the gradual and sudden assist each other; if the small vehicle is merged into the great vehicle, then the gradual and sudden are extinguished and combined. Therefore, the Infinite Meaning Sutra (《無量義經》, Wu Liang Yi Jing) says: 'The two dharmas of gradual and sudden do not combine with the three paths and four fruits.' Now they can combine, which is this meaning. Question: What is mutual assistance? Answer: When a small vehicle practitioner hears the great vehicle, they are ashamed of their smallness and admire the great vehicle, which is the sudden assisting the small; when the Buddha orders the monk Sunakshatra (善吉, Shan Ji) to turn the wheel of Dharma, benefiting the great vehicle Bodhisattvas, which is the gradual assisting the sudden. As previously distinguished, it is only according to the revealed aspects that the differences between gradual, sudden, and the five flavors are explained. If viewed from an uncertain perspective, the meaning is not the same. Even with the sudden enlightenment on the immovable Bodhi-mandala (不動寂場, Bu Dong Ji Chang) on the high mountain, one will still travel and transform in the Deer Park (鹿苑, Lu Yuan); even if the Four...
諦生滅，而不妨不生不滅；雖為菩薩說佛境界，而有二乘智斷；雖五人證果，不妨八萬諸天獲無生忍。當知即頓而漸，即漸而頓。《大經》云「或時說深，或時說淺。」應問即遮，應遮即問。一時、一說、一念之中，備有不定。不同舊義，專判一部。味味中悉如此，此乃顯露不定。
秘密不定，其義不然。如來於法，得最自在，若智、若機、若時、若處，三密四門，無妨無礙。此座說頓，十方說漸、說不定。頓座不聞十方，十方不聞頓座。或十方說頓、說不定，此座說漸。各各不相知聞，於此是顯，于彼是密。或為一人說頓，或為多人說漸、說不定，或為一人說漸，為多人說頓。各各不相知，互為顯密。或一座默，十方說；十方默，一座說。或俱默，俱說。各各不相知，互為顯密。雖復如此，未盡如來於法自在之力。但可智知，不可言辨。雖復甚多，亦不出漸、頓、不定、秘密。
今《法華》是顯露，非秘密；是漸頓，非漸漸；是合，非不合；是醍醐非四味；是定，非不定。如此分別，此經與眾經相異也。
又異者，余教當機益物，不說如來施化之意。此經明佛設教元始，巧為眾生作頓、漸、不定、顯密種子，中間以頓、漸五味調伏長養而成熟之，又以頓漸五味而度脫之。並脫、並熟、並種、番番
【現代漢語翻譯】 現代漢語譯本： 領悟生滅的真諦，不妨礙同時領悟不生不滅的真諦；雖然為菩薩宣說佛的境界，但其中也包含著聲聞緣覺二乘的智慧和斷惑；雖然有五比丘證得阿羅漢果，不妨礙八萬諸天獲得無生法忍（Anutpattika-dharma-kshanti，對法不生不滅的深刻領悟）。應當明白，這就是即是頓悟又是漸悟，即是漸悟又是頓悟。《大般涅槃經》（Mahāparinirvāṇa Sūtra）中說：『有時說深奧的道理，有時說淺顯的道理。』應該問的時候就制止，應該制止的時候就提問。在同一時間、同一次說法、同一念頭之中，都具備著不確定性。這不同於以往的觀點，專門判斷一部經的性質。每一種教義都如此，這便是顯露的不定。
秘密的不定，其含義並非如此。如來對於佛法，得到最完全的自在，無論是智慧、根機、時機、處所，身語意三密和四門說法，都沒有妨礙。這個法座上宣說頓悟，十方世界宣說漸悟、宣說不定。頓悟法座聽不到十方世界的說法，十方世界聽不到頓悟法座的說法。或者十方世界宣說頓悟、宣說不定，這個法座宣說漸悟。各自互不瞭解，對於這裡是顯露，對於那裡就是秘密。或者為一個人宣說頓悟，或者為很多人宣說漸悟、宣說不定，或者為一個人宣說漸悟，為很多人宣說頓悟。各自互不瞭解，互相成為顯露和秘密。或者一個法座默然不語，十方世界在說法；十方世界默然不語，一個法座在說法。或者都默然不語，或者都在說法。各自互不瞭解，互相成為顯露和秘密。即使是這樣，也沒有完全表達如來對於佛法的自在之力。只能通過智慧來了解，不能用言語來分辨。雖然情況非常多，也超不出漸悟、頓悟、不定、秘密這幾種。
現在這部《法華經》（Lotus Sūtra）是顯露的，不是秘密的；是漸悟和頓悟相結合的，不是漸漸引導的；是融合的，不是不融合的；是醍醐（ghṛta-maṇḍa，比喻佛法的最高妙的教義），不是乳、酪、生酥、熟酥四味；是確定的，不是不確定的。這樣來區分，這部經與其他的經典是不同的。
還有不同之處在於，其他的教義只是使當下的聽眾受益，不說明如來施設教化的用意。這部經闡明佛陀設立教化的最初目的，巧妙地為眾生種下頓悟、漸悟、不定、顯露、秘密的種子，中間用頓悟、漸悟五味來調伏、滋養而使之成熟，又用頓悟、漸悟五味來度脫他們。同時進行度脫、成熟、播種，一次又一次。
【English Translation】 English version: Realizing the truth of arising and ceasing does not hinder the simultaneous realization of non-arising and non-ceasing; although the Buddha's realm is expounded for Bodhisattvas, it also contains the wisdom and severance of afflictions of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); although the Five Bhikshus attained Arhatship, it does not hinder eighty thousand devas from obtaining Anutpattika-dharma-kshanti (無生法忍, profound realization of the non-arising and non-ceasing of dharmas). It should be understood that this is both sudden and gradual, both gradual and sudden. The Mahāparinirvāṇa Sūtra (大般涅槃經) says: 'Sometimes profound teachings are spoken, sometimes shallow teachings are spoken.' One should be stopped when they should ask, and one should be asked when they should be stopped. Within the same time, the same teaching, the same thought, there is uncertainty. This is different from the old view, which exclusively judges the nature of a single sutra. Every teaching is like this, and this is the revealed uncertainty.
The secret uncertainty is not like this. The Tathagata (如來) has attained the most complete freedom with regard to the Dharma, whether it is wisdom, capacity, timing, or place, the three secrets (身語意三密, body, speech, and mind) and the four doors of teaching are without hindrance. On this seat, sudden enlightenment is taught, and in the ten directions, gradual enlightenment and uncertainty are taught. The sudden enlightenment seat does not hear the teachings of the ten directions, and the ten directions do not hear the teachings of the sudden enlightenment seat. Or the ten directions teach sudden enlightenment and uncertainty, and this seat teaches gradual enlightenment. Each does not know the other, and what is revealed here is secret there. Or sudden enlightenment is taught to one person, or gradual enlightenment and uncertainty are taught to many people, or gradual enlightenment is taught to one person, and sudden enlightenment is taught to many people. Each does not know the other, and they are mutually revealed and secret. Or one seat is silent, and the ten directions are speaking; the ten directions are silent, and one seat is speaking. Or all are silent, or all are speaking. Each does not know the other, and they are mutually revealed and secret. Even so, it does not fully express the Tathagata's power of freedom with regard to the Dharma. It can only be understood through wisdom, and cannot be distinguished by words. Although there are many situations, they do not go beyond gradual enlightenment, sudden enlightenment, uncertainty, and secrecy.
Now, this Lotus Sūtra (法華經) is revealed, not secret; it is a combination of gradual and sudden enlightenment, not gradual guidance; it is integrated, not unintegrated; it is ghṛta-maṇḍa (醍醐, the highest and most subtle teaching of the Buddha), not the four flavors of milk, cream, raw butter, and cooked butter; it is definite, not indefinite. With this distinction, this sutra is different from other sutras.
Another difference is that other teachings only benefit the immediate audience and do not explain the Buddha's intention in establishing the teachings. This sutra clarifies the original purpose of the Buddha's establishment of teachings, skillfully planting the seeds of sudden enlightenment, gradual enlightenment, uncertainty, revelation, and secrecy in sentient beings, and in the middle, using the five flavors of sudden and gradual enlightenment to tame, nourish, and mature them, and then using the five flavors of sudden and gradual enlightenment to liberate them. Simultaneously liberating, maturing, and planting, again and again.
不息，大勢威猛，三世益物，具如〈信解品〉中說，與余經異也。
又眾經咸云「道樹，師實智始滿；起道樹，始施權智」。今經明師之權實，在道樹前久久已滿。諸經明二乘弟子不得入實智，亦不能施權智；今經明弟子入實甚久，亦先解行權。又眾經尚不論道樹之前，師之與弟，近近權實，況復遠遠；今經明道樹之前，權實長遠，補處數世界不知，況其塵數！經云「昔所未曾說，今皆當得聞」，慇勤稱讚，良有以也。當知此經，異諸教也。
○二、引證者，如文殊答問偈云「我見燈明佛，本光瑞如此，以是知今佛，欲說《法華經》」。何但二萬億？大通智勝及五佛章中三世佛說，皆名「法華」也。文云「今佛放光明，助發實相義」，又云「諸法實相義，已為汝等說」，又云「無量眾所尊，為說實相印」。此亦今古同以實相為體也。
文云「佛當雨法雨，充足求道者」，即是會三歸一之法雨，令求佛道因者充足，乃至一切皆會令充足。若開近顯遠之法雨，令求佛道果者充足。文云「諸求三乘人，若有疑悔者，佛當爲除斷，令盡無有餘」，又云「諸佛法久后，要當說真實」，即是斷三乘、五乘、七方便、九法界等疑，皆令生信。此證經用也。
又〈如來神力品〉云「以要言之，如來一切所有之
【現代漢語翻譯】 現代漢語譯本： 不息，大勢威猛，於過去、現在、未來三世都有利益，這些都如《信解品》中所說，與其他的經典不同。 另外，許多經典都說『在菩提樹下，佛陀才真正圓滿了智慧；離開菩提樹，才開始運用權巧智慧』。而這部經說明佛陀的權巧和真實智慧，在菩提樹之前很久就已經圓滿了。許多經典說明二乘（聲聞、緣覺）弟子不能進入真實智慧，也不能運用權巧智慧；而這部經說明弟子們進入真實智慧已經很久了，也先理解並實踐了權巧方便。還有，許多經典尚且不討論在菩提樹之前，佛陀和弟子之間，近期的權巧和真實智慧，更何況是遙遠的過去；而這部經說明在菩提樹之前，權巧和真實智慧的傳承是長遠的，即使是候補佛位的菩薩，也經歷了無數世界無法知曉的時間，更何況是像塵沙一樣多的時間！經中說『過去未曾說過的，現在都應當聽聞』，慇勤地稱讚，確實是有原因的。應當知道這部經，與其他的經典教義不同。 二、引證方面，如文殊菩薩回答問題的偈頌說『我見燈明佛（過去佛名），其最初放光時的瑞相就是如此，因此我知道現在的釋迦牟尼佛，將要宣說《法華經》』。難道僅僅是二萬億佛？大通智勝佛（過去佛名）以及五佛的章節中，過去、現在、未來三世諸佛所說的，都名為『法華』。經文中說『現在的佛陀放光明，幫助闡發實相的意義』，又說『諸法的實相意義，已經為你們說了』，又說『無量大眾所尊敬的佛陀，為他們宣說實相的印記』。這說明過去和現在都以實相作為根本。 經文中說『佛陀將降下法雨，充足那些尋求佛道的人』，這就是會三乘歸一乘的法雨，使那些尋求佛道因的人得到充足，乃至一切眾生都得到充足。如果是開近顯遠的法雨，就使那些尋求佛道果的人得到充足。經文中說『那些尋求聲聞乘、緣覺乘、菩薩乘的人，如果有什麼疑惑和後悔，佛陀將為他們消除斷除，使他們完全沒有剩餘』，又說『諸佛的教法經過長久之後，最終要宣說真實』，這就是斷除三乘、五乘、七方便、九法界等等的疑惑，使他們都生起信心。這是證明《法華經》的功用。 另外，《如來神力品》中說『總而言之，如來的一切所有』
【English Translation】 English version: Unceasing, with great and vigorous power, benefiting beings in the three periods of time (past, present, and future), all as described in the 『Faith and Understanding』 chapter, which is different from other sutras. Furthermore, many sutras state that 『under the Bodhi tree, the Teacher truly perfected wisdom; after leaving the Bodhi tree, the Teacher began to apply expedient wisdom.』 This sutra clarifies that the Teacher』s expedient and true wisdom were perfected long before the Bodhi tree. Many sutras state that disciples of the Two Vehicles (Śrāvakas and Pratyekabuddhas) cannot enter true wisdom, nor can they apply expedient wisdom; this sutra clarifies that disciples have entered true wisdom for a long time, and they first understand and practice expedient means. Moreover, many sutras do not even discuss the Teacher and disciples' recent expedient and true wisdom before the Bodhi tree, let alone the distant past; this sutra clarifies that before the Bodhi tree, the transmission of expedient and true wisdom is long and far-reaching, even the Bodhisattvas destined to become Buddhas in the next life do not know how many worlds have passed, let alone countless kalpas like dust! The sutra says, 『What has not been said in the past, now you shall all hear,』 praising earnestly, and there is indeed a reason for this. It should be known that this sutra is different from other teachings. Secondly, regarding citations, such as Mañjuśrī's (Bodhisattva of wisdom) verse answering questions, 『I saw the Buddha Lamp Burning Bright (a past Buddha), the auspicious signs of his initial light were like this, therefore I know that the present Buddha, Śākyamuni, intends to speak the Lotus Sutra.』 Is it only two hundred million Buddhas? The Buddhas Great Universal Wisdom Excellence (a past Buddha) and the Buddhas in the chapter of the Five Buddhas, all the Buddhas of the three periods of time spoke of teachings named 『Lotus.』 The text says, 『The present Buddha emits light, helping to reveal the meaning of the true aspect,』 and also says, 『The meaning of the true aspect of all dharmas has already been spoken for you,』 and also says, 『The Buddha, revered by countless beings, speaks of the seal of the true aspect.』 This also shows that both past and present take the true aspect as the fundamental essence. The text says, 『The Buddha will rain the rain of Dharma, fulfilling those who seek the path,』 which is the rain of Dharma that unites the Three Vehicles into the One Vehicle, fulfilling those who seek the cause of the Buddha path, and even fulfilling all beings. If it is the rain of Dharma that opens the near and reveals the far, it fulfills those who seek the fruit of the Buddha path. The text says, 『Those who seek the Three Vehicles, if there are any doubts or regrets, the Buddha will eliminate and cut them off, so that they are completely without remainder,』 and also says, 『After a long time, the Buddhas' teachings will ultimately speak the truth,』 which is to cut off the doubts of the Three Vehicles, Five Vehicles, Seven Expedients, Nine Realms, etc., and cause them all to generate faith. This is proof of the function of the Lotus Sutra. Furthermore, the 『Supernatural Powers of the Thus Come One』 chapter says, 『In short, all that the Thus Come One possesses』
法，如來一切自在神力，如來一切秘要之藏，如來一切甚深之事，皆於此經宣示顯說」。一切法者，權實一切法皆攝也，此證經名。一切自在神力者，內用名自在，外用名神力，即證用也。一切秘要之藏者，非器莫授為秘，正體為要，多所含容而無積聚名藏，此證體也。一切甚深之事者，實相名甚深，為實相修因名深因，究竟實相名深果。又〈法師品〉云「若聞此經，乃是善行菩薩之道」，深因也。「求佛道者，咸於我前聞《妙法華經》一句，乃至一念隨喜，我皆與授記。乃至須臾聞之，即得究竟三菩提深果。」此證宗也。
所以引二文者，古佛事定，舉要略以釋疑。今佛說竟，舉要略以付囑。中間正當機廣說，故不引證耳。若引者，「開、示、悟、入」，即其文也。「為大事因緣故」，證名；「佛之知見」，證體；「開示悟入」，證宗；「為令眾生」，證用；「此異余經」，證教也。
又〈藥王品〉舉十譬嘆教，今引其六：大如海，高如山，圓如月，照如日，自在如梵王、極如佛。
海是坎德，萬流歸故，同一咸故。《法華》亦爾，佛所證得，萬善同歸，同乘佛乘。江湖川流，無此大德，余經亦爾，故《法華》最大也。
山王最高，四寶所成故，純諸天居故。《法華》亦爾，在四味教之頂
【現代漢語翻譯】 現代漢語譯本：『法，如來的一切自在神力（不受任何事物束縛的力量），如來的一切秘密重要的寶藏，如來的一切極其深奧的事情，都在這部經中宣示明白地說了出來。』『一切法』，是指權巧方便之法和真實究竟之法全部包含在內，這是用來證明經名的。『一切自在神力』，內在的運用叫做自在，外在的運用叫做神力，這就是證明經的作用。『一切秘要之藏』，不是合適的根器不傳授叫做『秘』，正真的本體叫做『要』，包含很多內容而沒有積聚叫做『藏』，這是用來證明經的本體的。『一切甚深之事』，實相叫做『甚深』，爲了實相而修的因叫做『深因』，最終的實相叫做『深果』。另外，〈法師品〉中說：『如果聽聞這部經，就是善行菩薩的道』，這是深因。『求佛道的人，都在我面前聽聞《妙法蓮華經》一句，乃至一念隨喜，我都給他們授記。乃至很短的時間聽聞它，就能得到究竟的三菩提深果。』這是證明經的宗旨。 之所以引用這兩段經文，是因為過去的佛所做的事情已經確定，所以用簡要的話來解釋疑惑。現在佛說完之後，用簡要的話來囑託。中間正當機緣廣泛地宣說，所以不引用經文。如果要引用，『開、示、悟、入』，就是經文的內容。『爲了一個重大的因緣』，證明經名；『佛的知見』，證明經體；『開示悟入』，證明經宗；『爲了使眾生』，證明經用；『這與其他的經不同』，證明經教。 另外，〈藥王品〉中用十個比喻來讚歎經教，現在引用其中的六個：大如海，高如山，圓如月，照如日，自在如梵王（印度教主神），極如佛（覺悟者）。 海是低窪的地方，萬千水流都歸向它，都具有同樣的鹹味。《法華經》也是這樣，佛所證悟的，萬種善行都歸向它，都同乘佛乘。江河川流，沒有這種偉大的功德，其他的經也是這樣，所以《法華經》是最偉大的。 山王是最高的，由四種寶物構成，純粹是諸天居住的地方。《法華經》也是這樣，在四味教的頂端
【English Translation】
English version: 'The Dharma, all the self-mastery and divine power (power unbound by anything) of the Tathagata (one thus gone), all the secret and essential treasures of the Tathagata, all the extremely profound matters of the Tathagata, are all declared and clearly spoken in this Sutra.' 'All Dharmas' refers to the inclusion of all expedient and ultimately real Dharmas, which is to prove the Sutra's name. 'All self-mastery and divine power,' the internal use is called self-mastery, the external use is called divine power, which is to prove the Sutra's function. 'All secret and essential treasures,' not teaching those who are not suitable vessels is called 'secret,' the true essence is called 'essential,' containing much content without accumulation is called 'treasure,' which is to prove the Sutra's substance. 'All extremely profound matters,' the true aspect is called 'extremely profound,' the cause cultivated for the true aspect is called 'profound cause,' the ultimate true aspect is called 'profound effect.' Furthermore, in the
，離四誹謗，開、示、悟、入，純一根一緣，同一道味，純是菩薩，無聲聞弟子故。
月能虧盈故，月漸圓故。《法華》亦爾，同體權實故，會漸入頓故。
燈、炬、星、月與闇共住，譬諸經存二乘道果，與小並立，日能破闇故。《法華》破化城，除草菴故。又日映奪星月，令不現故。《法華》拂跡，除方便故。
輪王於四域自在，釋王於三十三天自在，大梵於三界自在。諸經或於俗諦自在，或於真諦自在，或於中道自在；但是歷別自在，非大自在。今經三諦圓融，最得自在，譬大梵王。余經拔眾生出生死，如五佛子，于凡夫第一。或拔眾生出涅槃，如菩薩居無學上。今經拔出眾生，過方便教菩薩上，即成法王，最為第一。
引諸譬喻，明教相最大。例知用、宗、體、名，亦大如海，境智乃至利益，亦大如海。教相如山，在四味教上，用、宗、體、名、境、智、利益，亦復如是。教相虧盈圓滿，如月；用、宗、體、名、境、智、利益，亦復如是。教破化城，用、宗、體、名、境、智、利益，亦復如是。教相自在，余亦如是。教相王中王，余亦如是。非但引文證教，余義亦成。
○三、生起者，能生為生，所生為起。前後有次第，粗細不相違。肇云：「名無召物之功，物無應名之實。無
【現代漢語翻譯】 現代漢語譯本：遠離四種誹謗，開顯、指示、領悟、進入（開、示、悟、入：佛教術語，指佛陀教化的四個階段），純粹依於一根一緣，同一種道味，純粹是菩薩，沒有聲聞弟子的緣故。 月亮有虧缺和盈滿，所以月亮逐漸圓滿。《法華經》也是這樣，因為同體的權法和實法，會歸時逐漸進入頓悟的緣故。 燈、炬、星、月與黑暗共存，譬如諸經存在二乘（聲聞乘和緣覺乘）的道果，與小乘並立，太陽能夠破除黑暗的緣故。《法華經》破除化城（化城：比喻虛幻的涅槃），除去草菴（草菴：比喻小乘的庇護所）的緣故。又如太陽映照奪取星月的光芒，使它們不顯現。《法華經》拂去（二乘的）遺蹟，除去方便（權宜之法）的緣故。 輪王在四域自在，釋王在三十三天自在，大梵天王在三界自在。諸經或者在俗諦（俗諦：世俗的真理）自在，或者在真諦（真諦：究竟的真理）自在，或者在中道（中道：不偏不倚的道路）自在；但是這些都是歷別的自在，不是大自在。現在這部經三諦（空諦、假諦、中諦）圓融，最得自在，譬如大梵天王。其餘的經典拔濟眾生出生死，如同五佛子，在凡夫中最為第一。或者拔濟眾生出涅槃，如同菩薩安住于無學之上。現在這部經拔濟眾生，超過方便教的菩薩之上，即成就法王，最為第一。 引用各種譬喻，說明教相（教相：佛教的教義和理論體系）最為廣大。例如可知用、宗、體、名（用、宗、體、名：佛教術語，指作用、宗旨、本體、名稱），也大如海，境智（境智：佛教術語，指所觀境界和能觀智慧）乃至利益，也大如海。教相如山，在四味教（四味教：佛教將佛陀的教法分為四個階段，比喻為四種不同的味道）之上，用、宗、體、名、境、智、利益，也是這樣。教相虧缺盈滿圓滿，如月亮；用、宗、體、名、境、智、利益，也是這樣。教破除化城，用、宗、體、名、境、智、利益，也是這樣。教相自在，其餘也是這樣。教相是王中之王，其餘也是這樣。不僅僅是引用經文來證明教相，其餘的意義也成立。 三、生起，能生是生，所生是起。前後有次第，粗細不相違背。肇法師說：『名沒有召喚事物的功能，事物沒有迴應名稱的實際。』沒有
【English Translation】 English version: Being apart from the four slanders, opening, showing, awakening, entering (kai, shi, wu, ru: Buddhist terms, referring to the four stages of Buddha's teachings), purely relying on one root and one condition, the same taste of the path, purely Bodhisattvas, without Sravaka disciples. The moon has waning and waxing, so the moon gradually becomes full. The 'Lotus Sutra' is also like this, because of the provisional and real aspects of the same entity, gradually entering sudden enlightenment at the assembly. Lamps, torches, stars, and the moon coexist with darkness, like the existence of the fruits of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) in various sutras, standing alongside the Small Vehicle, because the sun can break through the darkness. The 'Lotus Sutra' breaks the transformed city (transformed city: a metaphor for illusory Nirvana), removes the thatched hut (thatched hut: a metaphor for the shelter of the Small Vehicle). Moreover, the sun shines and seizes the light of the stars and moon, causing them not to appear. The 'Lotus Sutra' wipes away the traces (of the Two Vehicles), removes the expedient means. The Wheel-Turning King is at ease in the four regions, the Sakra King is at ease in the Thirty-three Heavens, and the Great Brahma King is at ease in the Three Realms. Various sutras are at ease in the mundane truth (mundane truth: conventional truth), or at ease in the ultimate truth (ultimate truth: absolute truth), or at ease in the Middle Way (Middle Way: the path of non-duality); but these are all separate freedoms, not great freedom. Now this sutra integrates the Three Truths (emptiness, provisional existence, and the Middle Way) perfectly, attaining the greatest freedom, like the Great Brahma King. The other sutras deliver sentient beings from birth and death, like the five Buddha-sons, being the foremost among ordinary people. Or they deliver sentient beings from Nirvana, like Bodhisattvas dwelling above the state of no-more-learning. Now this sutra delivers sentient beings, surpassing the Bodhisattvas of the expedient teachings, thus becoming the Dharma King, being the most supreme. Citing various metaphors to illustrate that the teaching aspect (teaching aspect: the doctrines and theoretical system of Buddhism) is the greatest. For example, it can be known that the function, principle, substance, and name (function, principle, substance, and name: Buddhist terms, referring to function, purpose, essence, and name) are also as vast as the sea, and the realm of wisdom (realm of wisdom: Buddhist terms, referring to the object of observation and the wisdom of observation) and even the benefits are also as vast as the sea. The teaching aspect is like a mountain, above the Four Flavors of Teachings (Four Flavors of Teachings: Buddhism divides the Buddha's teachings into four stages, likened to four different flavors), and the function, principle, substance, name, realm of wisdom, and benefits are also like this. The teaching aspect wanes, waxes, and becomes full, like the moon; the function, principle, substance, name, realm of wisdom, and benefits are also like this. The teaching breaks the transformed city, and the function, principle, substance, name, realm of wisdom, and benefits are also like this. The teaching aspect is at ease, and the rest are also like this. The teaching aspect is the king of kings, and the rest are also like this. It is not only citing scriptures to prove the teaching aspect, but the other meanings are also established. Third, arising, that which can produce is arising, and that which is produced is rising. There is an order of before and after, and the coarse and fine do not contradict each other. Dharma Master Zhao said: 'Names have no function of summoning things, and things have no reality of responding to names.' There is no
名無物，名、物安在？」蓋第一義中無相意耳。世諦為言，無名無以顯法，故初釋名。名，名於法，法即是體，尋名識體；體非宗不會，會體自行已圓，從體起用，導利含識；利益既多，須分別教相也。
〈神力品〉中，約教次第，一切法本皆佛法。《大經》云「一切世諦，若於如來，即是第一義諦。」眾生顛倒，謂非佛法，今明言示之，故言一切法也。
欲說此法，先以神力駭動，故言一切自在神力。既見變通，醒悟渴仰，得為說教，教詮實相，故言秘密之藏也。稟教修行，即有因果，故言甚深之事也。欲分別四義與余經同異，次明教相耳。
〈序品〉約行次第，初從經卷，若善知識，有所聞見，即聞名也。聞故推理體顯，顯體須行，行即因果，宗也。行自排惑，亦利眾生，是用也。分別同異，教相也。開、示、悟、入，亦約行次第，法本無開閉，今呼為方便門開，此聞名也。示真實相，體也。自迷得悟，悟因也。由因故悟果，宗也。悟故深入，亦令他入，用也。分別同異，教也。今之五義，依〈序品〉扶行次第也。
○四、開合者，五章共釋一經，種種分別，令易解故。凡三種開合，謂五種、十種、譬喻。
初、釋名通論事、理，顯體專論理，宗、用但論事，教相分別事、理。釋
【現代漢語翻譯】 現代漢語譯本：『名』如果沒有任何依託的『物』，那麼『名』和『物』又在哪裡呢？」這實際上是指在第一義諦（Paramārtha-satya）中，沒有『相』（lakṣaṇa）的含義。從世俗諦（saṃvṛti-satya）的角度來說，如果沒有『名』，就無法彰顯佛法，所以首先解釋『名』。『名』，是佛法的名稱，佛法即是本體（tattva），通過探尋『名』來認識本體；認識本體如果不能與宗旨（宗，zōng）相契合，那麼對本體的理解就不能自行圓滿，從本體出發產生作用，引導利益有情眾生（含識）；利益既然很多，就必須分別教相（教相，jiàoxiàng）了。 在《神力品》中，按照教法的次第，一切法（dharma）的根本都是佛法。《大般涅槃經》（Mahāparinirvāṇa Sūtra）說：「一切世俗諦，如果對於如來（Tathāgata）而言，就是第一義諦。」眾生顛倒，認為不是佛法，現在明白地開示，所以說一切法。 想要宣說此法，首先用神力震懾，所以說一切自在神力。既然見到變化神通，醒悟渴求，才能為他們宣說教法，教法詮釋實相（tathatā），所以說是秘密之藏。依照教法修行，就會有因果，所以說是甚深之事。想要分別四義（四義，sìyì）與其他經典的同異，接下來闡明教相。 《序品》按照修行的次第，首先從經卷開始，如果善知識（kalyāṇa-mitra）有所聞見，這就是聞名。因為聽聞的緣故，推理本體顯現，顯現本體必須修行，修行就是因果，是宗旨。修行自然排除迷惑，也能利益眾生，這是作用。分別相同和不同，是教相。開、示、悟、入，也是按照修行的次第，法本來沒有開啟和關閉，現在稱之為方便門開，這是聞名。顯示真實相，是本體。自己迷惑而得到覺悟，是悟因。由於因的緣故而悟果，是宗旨。覺悟的緣故而深入，也令他人進入，是作用。分別相同和不同，是教法。現在的五義，依據《序品》扶助修行的次第。 四、開合：五章共同解釋一部經典，用各種方式分別，使之容易理解。總共有三種開合，即五種、十種、譬喻。 首先，解釋『名』，普遍地論述事和理；顯現『體』，專門論述理；『宗』和『用』只論述事；『教相』分別論述事和理。解釋
【English Translation】 English version: 'Name' without an object, where are the name and the object?' This essentially means that in the ultimate truth (Paramārtha-satya), there is no concept of 'characteristic' (lakṣaṇa). From the perspective of conventional truth (saṃvṛti-satya), without 'name', the Dharma cannot be revealed, so the explanation begins with 'name'. 'Name' is the name of the Dharma, and the Dharma is the substance (tattva). Understanding the substance comes from seeking the 'name'; if understanding the substance does not align with the principle (宗, zōng), then the understanding of the substance cannot be complete in itself. From the substance arises function, guiding and benefiting sentient beings (含識); since the benefits are numerous, the teachings (教相, jiàoxiàng) must be distinguished. In the 'Supernatural Powers Chapter', according to the order of the teachings, all dharmas (dharma) are fundamentally Buddha-dharma. The Mahāparinirvāṇa Sūtra says, 'All conventional truths, when related to the Tathāgata (Tathāgata), are the ultimate truth.' Sentient beings are deluded, thinking it is not Buddha-dharma, but now it is clearly shown, hence the saying 'all dharmas'. To explain this Dharma, it must first be shaken by supernatural powers, hence the saying 'all sovereign supernatural powers'. Once they see the transformations and awaken with longing, then the teachings can be explained to them. The teachings explain the true nature (tathatā), so it is called the secret treasure. Practicing according to the teachings will have cause and effect, so it is called a profound matter. To distinguish the similarities and differences between the four meanings (四義, sìyì) and other sutras, the teachings are explained next. The 'Introduction Chapter' follows the order of practice, starting with the sutra scroll. If a virtuous friend (kalyāṇa-mitra) has something heard or seen, that is hearing the name. Because of hearing, reasoning reveals the substance, and revealing the substance requires practice. Practice is cause and effect, which is the principle. Practice naturally eliminates delusion and also benefits sentient beings, which is the function. Distinguishing similarities and differences is the teaching. Opening, revealing, awakening, and entering also follow the order of practice. The Dharma originally has no opening or closing, but now it is called the opening of the expedient gate, which is hearing the name. Revealing the true nature is the substance. One's own delusion leading to awakening is the cause of awakening. Because of the cause, one awakens to the fruit, which is the principle. Because of awakening, one deeply enters and also causes others to enter, which is the function. Distinguishing similarities and differences is the teaching. The current five meanings are based on the 'Introduction Chapter' to support the order of practice. Four, opening and closing: The five chapters together explain one sutra, distinguishing in various ways to make it easy to understand. There are three types of opening and closing: the five types, the ten types, and metaphors. First, explaining 'name' generally discusses phenomena and principle; revealing 'substance' specifically discusses principle; 'principle' and 'function' only discuss phenomena; 'teaching' distinguishes between phenomena and principle. Explaining
名通說教行，顯體非教、非行，宗、用但行，教相但教。釋名通說因果，顯體非因、非果，宗自因果，用教他因果，教相分別上法耳。釋名通論自行、化他，體非自、非他，宗是自行，用是化他，教相分別自、他。釋名通論說默，體非說、非默，宗默、用說，教相分別(云云)。
十種者，釋名總論三軌：體、宗、用開對三軌，教相分別三軌。釋名總論三道：體、宗、用開對三道，教相分別三道。乃至第十，釋名總論三德：體、宗、用開對三德，教相分別三德(云云)。
譬喻者，譬如總名人身，開身則有識、命、暖，分別諸身貴、賤、賢、愚，種種差降。人身譬名，識以譬體，命以譬宗，暖以譬用，分別譬教相(云云)。
○五料簡者，
若為蓮故華，華果必俱，將不墮因中有果耶？
答：
因中有果，舊醫邪法，已為初教所破，尚非粗權實義，況是妙因妙果、新醫真乳法邪？
問：
華以喻權，權是小乘之法，則不應破于草菴。草菴既破，何得以華喻權？
答：
小乘是化他之權，是故須破。今明自行之權，故以華喻耳。
問：
文內從火宅至醫子，凡七譬，悉不明蓮華，何以取此為題？
答：
七譬是別，蓮華是總，
【現代漢語翻譯】 現代漢語譯本 解釋名稱時，『教』（Dharma，佛陀的教導）、『行』（Practice，修行）可以普遍地解釋，而顯現本體時，則既非『教』也非『行』。宗（Doctrine，宗旨）和用（Application，應用）在於『行』，教相（Doctrinal characteristics，教相）在於『教』。解釋名稱時，可以普遍地解釋因果（Cause and Effect），而顯現本體時，則既非因也非果。宗在於自因果，用在於教他人因果，教相在於分別上法而已。解釋名稱時，可以普遍地討論自行（Self-practice，自我修行）、化他（converting others，教化他人），本體既非自也非他，宗在於自行，用在於化他，教相在於分別自他。解釋名稱時，可以普遍地討論說（Speaking，言說）、默（Silence，沉默），本體既非說也非默，宗在於默，用在於說，教相在於分別（等等）。
十種情況是，解釋名稱時，總論三軌（Three Models）：體（Substance，本體）、宗、用展開對應三軌，教相分別三軌。解釋名稱時，總論三道（Three Paths）：體、宗、用展開對應三道，教相分別三道。乃至第十種情況，解釋名稱時，總論三德（Three Virtues）：體、宗、用展開對應三德，教相分別三德（等等）。
譬喻是，譬如總稱人身，展開人身則有識（Consciousness，意識）、命（Life，生命）、暖（Warmth，體溫），分別諸人身貴賤賢愚，種種差別降低。人身譬喻名，識譬喻體，命譬喻宗，暖譬喻用，分別譬喻教相（等等）。
○五種料簡是：
如果因為蓮花才開花，花和果實必然同時存在，這將不會墮入『因中有果』的說法嗎？
回答：
『因中有果』，是舊醫的邪法，已經被初教所破斥，尚且不是粗淺的權實之義，何況是妙因妙果、新醫的真乳之法呢？
問：
花用來比喻權（Expedient means，權宜之計），權是小乘（Hinayana，小乘佛教）之法，那麼不應該破斥草菴（humble dwelling，簡陋的住所）。草菴既然被破斥，為何可以用花來比喻權呢？
答：
小乘是化他之權，所以需要破斥。現在說明的是自行之權，所以用花來比喻。
問：
文中從火宅（burning house，燃燒的房子）到醫子（doctor's son，醫生的兒子），共有七個比喻，都沒有明確說明蓮花，為何要取這個作為題目？
答：
七個比喻是分別說明，蓮花是總的概括。
【English Translation】 English version In explaining the name, 『teaching』 (Dharma), 『practice』 can be universally explained, while when revealing the substance, it is neither 『teaching』 nor 『practice』. Doctrine (宗) and application (用) lie in 『practice』, while doctrinal characteristics (教相) lie in 『teaching』. In explaining the name, cause and effect can be universally explained, while when revealing the substance, it is neither cause nor effect. Doctrine lies in self cause and effect, application lies in teaching others cause and effect, and doctrinal characteristics lie in distinguishing the superior Dharma only. In explaining the name, self-practice and converting others can be universally discussed, the substance is neither self nor other, doctrine lies in self-practice, application lies in converting others, and doctrinal characteristics lie in distinguishing self and other. In explaining the name, speaking and silence can be universally discussed, the substance is neither speaking nor silence, doctrine lies in silence, application lies in speaking, and doctrinal characteristics lie in distinguishing (etc.).
The ten types are, in explaining the name, a general discussion of the Three Models: substance, doctrine, and application unfold corresponding to the Three Models, and doctrinal characteristics distinguish the Three Models. In explaining the name, a general discussion of the Three Paths: substance, doctrine, and application unfold corresponding to the Three Paths, and doctrinal characteristics distinguish the Three Paths. Up to the tenth type, in explaining the name, a general discussion of the Three Virtues: substance, doctrine, and application unfold corresponding to the Three Virtues, and doctrinal characteristics distinguish the Three Virtues (etc.).
The analogy is, for example, the general term 『human body』, unfolding the human body reveals consciousness, life, and warmth, distinguishing the noble, lowly, virtuous, and foolish human bodies, with various differences and gradations. The human body is analogous to the name, consciousness is analogous to the substance, life is analogous to the doctrine, warmth is analogous to the application, and distinguishing is analogous to the doctrinal characteristics (etc.).
○ The five analyses are:
If the flower blooms because of the lotus, and the flower and fruit exist simultaneously, wouldn't this fall into the saying 『fruit is in the cause』?
Answer:
『Fruit is in the cause』 is the heretical teaching of the old doctors, already refuted by the initial teachings, and is not even the meaning of crude expedient and real, let alone the wonderful cause and wonderful effect, the true milk teaching of the new doctors?
Question:
The flower is used to symbolize expedient means, and expedient means are the teachings of the Hinayana, so it should not refute the humble dwelling. Since the humble dwelling has been refuted, why can the flower be used to symbolize expedient means?
Answer:
The Hinayana is the expedient means for converting others, so it needs to be refuted. Now we are explaining the expedient means for self-practice, so the flower is used as an analogy.
Question:
Within the text, from the burning house to the doctor's son, there are seven analogies in total, none of which explicitly mention the lotus flower, why is this taken as the title?
Answer:
The seven analogies are separate explanations, the lotus flower is the general summary.
舉總攝別，故冠篇首也。
問：
一切法皆佛法，何意簡權取實為體？
答：
若開權顯實，諸法皆體；若廢權顯實，如前所用。
問：
何故雙用因果為宗？
答：
由因致果，果為因所辦。若從能辦，以因為宗；若從所辦，以果為宗。二義本是相成，不得單取。又跡本二文，俱說因果故。
問：
論宗簡化他因果，明用俱取自他權實？
答：
宗論自行，故須簡他，用是益他，是故雙取。
又問：
用是化他，亦不須自行權實？
答：
欲以自利、利他故。
並宗亦應然，欲自行化他因果，是故應取他也？答：
化他因果，不能致佛菩提，是故不取。
並用他權實，亦不能令他至極，亦不應取？
答：
他宜須此利，是故取也。
問：
宗、用俱明智斷，云何分別？
答：
自行以智德為宗，斷德為用，若化他、自行，智斷俱為宗，化他，智斷俱為用。
問：
何故五章，不四不六？
答：
設作四六，亦復生疑，墮無窮問，非也。
問：
經經各有異意，那得五義共釋眾經耶？
答：
若經
【現代漢語翻譯】 現代漢語譯本： 總括並攝取各個部分，所以放在篇首。
問： 一切法都是佛法，為什麼特意簡化權法而選取實法作為根本？
答： 如果開顯權法而顯示實法，那麼一切法都是根本；如果廢除權法而顯示實法，就如前面所用。
問： 為什麼同時使用因和果作為宗旨？
答： 由因導致果，果是由因成就的。如果從能成就的角度來說，以因為宗旨；如果從所成就的角度來說，以果為宗旨。這兩種意義本來就是互相成就的，不能單獨選取。而且《法華經》跡門和本門二文，都說了因果。
問： 論宗簡化其他（佛）的因果，說明作用時同時選取自己和他人的權法和實法？
答： 宗是論述自身的修行，所以需要簡化其他的（因果）；用是利益他人，所以同時選取（權法和實法）。
又問： 用是教化他人，難道不需要自己修行的權法和實法嗎？
答： 爲了自己利益，也爲了利益他人。
並用宗也應該這樣，想要自己修行和教化他人的因果，所以應該選取其他的（因果）嗎？ 答： 教化他人的因果，不能達到佛的菩提（bodhi，覺悟），所以不選取。
那麼使用其他的權法和實法，也不能使他人達到最高的境界，也不應該選取嗎？
答： 他人適宜需要這種利益，所以選取。
問： 宗和用都說明智慧和斷惑，如何區分？
答： 自身修行以智德為宗，斷德為用；如果是教化他人和自身修行，那麼智和斷都為宗；教化他人時，智和斷都為用。
問： 為什麼是五章，不是四章也不是六章？
答： 如果設為四章或六章，也會產生疑問，陷入無窮的提問，這樣是不對的。
問： 經典與經典之間各有不同的意義，怎麼能用五義共同解釋眾多的經典呢？
答： 如果經典……
【English Translation】 English version: To comprehensively gather and encompass the particulars, hence it is placed at the beginning of the chapter.
Question: If all dharmas (法, teachings/phenomena) are Buddha-dharma (佛法, Buddha's teachings), why specifically simplify provisional teachings (權法, expedient means) and select the true teachings (實法, ultimate truth) as the foundation?
Answer: If the provisional is revealed to manifest the true, then all dharmas are the foundation; if the provisional is discarded to manifest the true, it is as previously used.
Question: Why are both cause and effect used as the doctrine?
Answer: Cause leads to effect, and the effect is accomplished by the cause. If considering from the perspective of what accomplishes, the cause is the doctrine; if considering from the perspective of what is accomplished, the effect is the doctrine. The two meanings are inherently mutually supportive and cannot be taken alone. Moreover, both the Trace Gate (跡門, Shakyamuni's historical life) and Original Gate (本門, Shakyamuni's eternal life) of the Lotus Sutra (法華經) discuss cause and effect.
Question: The doctrine simplifies the cause and effect of others (Buddhas), while clarifying the function simultaneously selects both provisional and true teachings of oneself and others?
Answer: The doctrine concerns one's own practice, so it is necessary to simplify the others' (cause and effect); the function is to benefit others, therefore both (provisional and true) are selected.
Question: If the function is to transform others, is it not necessary to practice the provisional and true teachings oneself?
Answer: It is for the sake of benefiting oneself and benefiting others.
And the doctrine should also be like this, wanting to practice oneself and transform others' cause and effect, so should one select the others' (cause and effect)? Answer: Transforming others' cause and effect cannot lead to Buddha's bodhi (菩提, enlightenment), therefore it is not selected.
Then using the others' provisional and true teachings also cannot enable others to reach the ultimate state, so should it not be selected?
Answer: Others are suitable and need this benefit, therefore it is selected.
Question: Both doctrine and function clarify wisdom and severance (of afflictions), how are they distinguished?
Answer: One's own practice takes wisdom-virtue as the doctrine and severance-virtue as the function; if it is transforming others and one's own practice, then both wisdom and severance are the doctrine; when transforming others, both wisdom and severance are the function.
Question: Why are there five chapters, not four or six?
Answer: If four or six were established, doubts would also arise, falling into endless questions, which is not right.
Question: Each sutra (經, scripture) has different meanings, how can the five meanings commonly explain the many sutras?
Answer: If the sutra...
經別釋，但得別，不得同。今共論五義，得同不失別。
○六明觀心者，從標章至料簡，悉明觀心。
心如幻焰，但有名字，名之為心。適言其有，不見色質；適言其無，復起慮想。不可以有、無思度故，故名心為「妙」。妙心可軌，稱之為「法」。心法非因、非果，能如理觀，即辦因果，是名「蓮華」。由一心成觀，亦轉教余心，名之為「經」。釋名竟。
心本無名，亦無無名。心名不生，亦復不滅，心即實相。初觀為因，觀成為果。以觀心故，惡覺不起。心數塵勞，若同若異，皆被化而轉，是為觀心。標五章竟。
觀心引證者，《釋論》云「一陰名色，四陰名名，心但是名也。」《大經》云「能觀心性，名為上定。上定者，第一義定。」證心是體。《大經》云：「夫有心者，皆當得三菩提。」心是宗也。《遺教》云：「制心一處，無事不辦。」心是用也。《釋論》云：「三界無別法，唯是一心作。」心能地獄、心能天堂，心能凡夫、心能賢聖。覺觀心是語本，以心分別於心，證心是教相也。
觀心生起者，以心觀心，由能觀心，有所觀境。以觀契境故，從心得解脫故。若一心得解脫，能令一切數皆得解脫故。分別心王、心數，同起、偏起等，即是教相故。
觀心開合者，心
【現代漢語翻譯】 現代漢語譯本： 『經別釋』是指對經典進行分別解釋，強調其獨特性，但不能因此忽略其共同之處。現在我們共同探討五種意義，在求同的同時，也不失去各自的獨特性。
○六、闡明觀心之法，從標立綱要到詳細辨析，都是爲了闡明觀心之法。
心如幻影火焰，實際上只有個名稱，這個名稱就叫做『心』。如果說它存在，卻看不到它的形體；如果說它不存在，卻又會產生種種思慮和想法。心不可以從存在或不存在的角度去思考衡量，所以稱心為『妙』。這微妙的心可以作為準則，就稱之為『法』。心法既不是原因，也不是結果，如果能夠如實地觀察它，就能成就因和果，這就是『蓮華』。通過一心來成就觀行，也能轉化教導其他人的心，這稱之為『經』。以上是釋名的解釋。
心本來沒有名稱，也沒有沒有名稱這種說法。心的名稱不生不滅，心就是實相。最初的觀心是因，觀行成就就是果。因為觀心的緣故，邪惡的念頭就不會生起。心中的種種念頭，無論是相同還是不同，都會被觀心所轉化，這就是觀心。以上是標立五章的解釋。
觀心的引證：《大智度論》（釋論）中說：『一陰（蘊）（khandha）名為色（rūpa），四陰（蘊）（khandha）名為名，心只是一個名稱而已。』《大般涅槃經》（大經）中說：『能夠觀察心性，稱為上定。上定，就是第一義定。』這證明心是本體。《大般涅槃經》（大經）中說：『凡是有心識的眾生，都應當獲得三菩提（saṃbodhi）。』心是宗旨。《佛遺教經》（遺教）中說：『將心專注於一處，沒有辦不成的事。』心是作用。《大智度論》（釋論）中說：『三界（triloka）沒有別的法，都是一心所造作。』心能造地獄，心能造天堂，心能造凡夫，心能造賢聖。覺悟觀察心是語言的根本，用心來分辨心，證明心是教相。
觀心的生起：以心來觀察心，由於能夠觀察心，所以有被觀察的境界。因為觀行與境界相契合，所以從心中得到解脫。如果一心得到解脫，就能使一切心念都得到解脫。分辨心王、心數，以及同時生起、部分生起等等，這就是教相。
觀心的開合：心……
【English Translation】 English version: 'Sūtra Differentiation' refers to explaining the scriptures separately, emphasizing their uniqueness, but without neglecting their commonalities. Now we will jointly discuss five meanings, seeking common ground while also maintaining individual distinctiveness.
○6. Explaining the Practice of Mind Contemplation: From establishing the outline to detailed analysis, everything is to clarify the practice of mind contemplation.
The mind is like an illusionary flame, in reality only having a name, and that name is called 'mind'. If you say it exists, you cannot see its form; if you say it does not exist, thoughts and ideas arise again. The mind cannot be thought of or measured in terms of existence or non-existence, therefore the mind is called 'wonderful' (妙, miào). This wonderful mind can be a standard, and is called 'dharma' (法, fǎ). The mind-dharma is neither cause nor effect, and if one can observe it truthfully, one can accomplish cause and effect, and this is 'lotus' (蓮華, liánhuā). Through one mind accomplishing contemplation, one can also transform and teach the minds of others, and this is called 'sūtra' (經, jīng). The above is the explanation of the names.
The mind originally has no name, nor is there such a thing as having no name. The name of the mind neither arises nor ceases, the mind is reality itself (實相, shíxiàng). The initial contemplation of the mind is the cause, and the accomplishment of contemplation is the effect. Because of contemplating the mind, evil thoughts do not arise. The various thoughts in the mind, whether the same or different, will be transformed by mind contemplation, and this is mind contemplation. The above is the explanation of establishing the five chapters.
Citations for Mind Contemplation: The Mahāprajñāpāramitāśāstra (釋論, Shìlùn) says: 'One skandha (陰, yīn) is called form (色, sè) (rūpa), four skandhas (陰, yīn) are called name, the mind is just a name.' The Mahāparinirvana Sūtra (大經, Dàjīng) says: 'Being able to contemplate the nature of the mind is called supreme samādhi (上定, shàngdìng). Supreme samādhi is the ultimate samādhi (第一義定, dìyīyìdìng).' This proves that the mind is the substance. The Mahāparinirvana Sūtra (大經, Dàjīng) says: 'All sentient beings with minds should attain samyak-saṃbodhi (三菩提, sānbódí).' The mind is the principle. The Sūtra of the Buddha's Last Teaching (遺教, Yíjiào) says: 'Focusing the mind in one place, nothing cannot be accomplished.' The mind is the function. The Mahāprajñāpāramitāśāstra (釋論, Shìlùn) says: 'There is no other dharma in the three realms (三界, sānjie), it is all created by one mind.' The mind can create hell, the mind can create heaven, the mind can create ordinary beings, the mind can create sages. Realizing and observing the mind is the root of language, using the mind to distinguish the mind, proves that the mind is the teaching aspect.
The Arising of Mind Contemplation: Using the mind to contemplate the mind, because one is able to contemplate the mind, there is an object to be contemplated. Because contemplation is in accordance with the object, one obtains liberation from the mind. If one mind obtains liberation, it can cause all thoughts to obtain liberation. Distinguishing the mind-king and mind-functions, as well as arising simultaneously, arising partially, etc., this is the teaching aspect.
The Opening and Closing of Mind Contemplation: The mind...
是諸法之本，心即總也。別說有三種心：煩惱心是三支；苦果心是七支；業心是二支。苦心即法身，是心體；煩惱心即般若，是心宗；業心即解脫，是心用：即開心為三也。分別十二因緣心生，即有六道差降。分別心滅，即有四聖高下，是為教相兼于開合也。
觀心料簡者。
問：
事解已足，何煩觀心？
答：
《大論》云「佛為信行人，以樹為喻；為法行人，以身為喻。」今亦如是，為文字人，約事解釋；為坐禪人，作觀心解。又《論》作四句評「有慧無多聞，是不知實相，譬如大闇中，有目無所見；多聞無智慧，亦不知實相，譬如大明中，有燈而無照；多聞利智慧，是所說應受；無聞無智慧，是名人身牛。」今使聞、慧兼修，義、觀雙舉，《百論》有盲跛之譬，《牟子》有說行之義。《華嚴》云「譬如貧窮人，日夜數他寶，自無半錢分」，偏聞之失也。下文云「未得謂得，未證謂證」，偏觀之失也。何者？視聽馳散，如風中燈，照物不了。但貴耳入口出，都不治心，自是陵人，增見長非，把刃自傷，解牽惡道，由其不習觀也。若觀心人，謂即心而是，已則均佛。都不尋經論，墮增上慢，此則抱炬自燒，行牽惡道，由不習聞也。若欲免貧窮，當勤三觀；欲免上慢，當聞六即。世間
【現代漢語翻譯】 現代漢語譯本： 一切諸法的根本，心就是總綱。分別來說有三種心：煩惱心包含三支；苦果心包含七支；業心包含二支。苦心即是法身（Dharmakaya，佛的法性之身），是心的本體；煩惱心即是般若（Prajna，智慧），是心的宗要；業心即是解脫（Moksha，從輪迴中解脫），是心的作用：這就是開心為三的意思。分別執著十二因緣（Twelve Nidanas，佛教關於生命起源和輪迴的理論）而心生起，就會有六道（Six Realms，輪迴的六個領域）的差別和墮落。分別執著心滅，就會有四聖（Four Noble Ones，聲聞、緣覺、菩薩、佛）的高下，這就是教相兼顧開合的道理。
觀察心念的簡要說明。
問： 僅僅理解事相就已經足夠了，為什麼還要費心觀心呢？
答： 《大智度論》（Mahaprajnaparamitopadesa）中說：『佛陀為信行人說法，用樹來比喻；為法行人說法，用身體來比喻。』現在也是這樣，為注重文字的人，從事情上解釋；為坐禪的人，作觀心之解。而且《論》中用四句話來評論：『有智慧而沒有廣博的聞法，就不能瞭解實相（Reality），就像在大黑暗中，有眼睛卻什麼也看不見；廣博聞法而沒有智慧，也不能瞭解實相，就像在大光明中，有燈卻沒有照亮；既有廣博的聞法又有智慧，所說的話才應該被接受；沒有聞法也沒有智慧，這樣的人就是披著人皮的牛。』現在要使聞法和智慧兼修，義理和觀行並重。《百論》（Sata-sastra）中有盲人和跛子的比喻，《牟子理惑論》中有說和行的意義。《華嚴經》（Avatamsaka Sutra）中說：『譬如貧窮的人，日夜數著別人的寶物，自己卻沒有半分錢』，這就是偏重聞法的過失。下文說『未得（悟）說得（悟），未證（果）說證（果）』，這就是偏重觀行的過失。為什麼呢？因為視聽向外馳散，就像風中的燈，照物不清楚。只注重耳朵聽進去嘴巴說出來，卻不治理內心，自然會輕視別人，增長邪見，拿著刀刃傷害自己，自解脫卻牽引到惡道中，都是因為不習慣觀心的緣故。如果觀心的人，認為當下心就是佛，那就和佛平等了。完全不尋經論，就會墮入增上慢（Unjustified Pride），這就是抱著火炬自焚，行為牽引到惡道中，都是因為不習慣聞法的緣故。如果想要避免貧窮，應當勤修三觀（Threefold Contemplation）；想要避免增上慢，應當聽聞六即（Six Identities）。世間
【English Translation】 English version: The root of all dharmas (phenomena), the mind is the totality. Separately speaking, there are three types of mind: the afflictive mind comprises three branches; the mind of suffering results comprises seven branches; and the karmic mind comprises two branches. The mind of suffering is the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha), which is the substance of the mind; the afflictive mind is Prajna (wisdom), which is the essence of the mind; and the karmic mind is liberation (Moksha, freedom from the cycle of rebirth), which is the function of the mind: this is the meaning of opening the mind into three. Discriminating and clinging to the arising of the Twelve Nidanas (the chain of dependent origination) causes the differences and descents into the Six Realms (of reincarnation). Discriminating and clinging to the cessation of the mind causes the high and low of the Four Noble Ones (Sravakas, Pratyekabuddhas, Bodhisattvas, and Buddhas). This is the teaching that encompasses both opening and closing.
A concise explanation of observing the mind.
Question: Understanding the phenomena is already sufficient, why bother observing the mind?
Answer: The Mahaprajnaparamitopadesa (Great Treatise on the Perfection of Wisdom) says, 'The Buddha teaches those who rely on faith by using the analogy of a tree; he teaches those who rely on the Dharma by using the analogy of the body.' It is the same now; for those who focus on texts, we explain based on phenomena; for those who practice meditation, we offer an explanation of observing the mind. Moreover, the Treatise uses four lines to comment: 'Having wisdom without extensive learning is not knowing reality, like having eyes in great darkness but seeing nothing; having extensive learning without wisdom is also not knowing reality, like having a lamp in great light but not illuminating; having both extensive learning and wisdom, what is said should be accepted; having neither learning nor wisdom is like a cow in human form.' Now, we should cultivate both learning and wisdom, emphasizing both doctrine and practice. The Sata-sastra (One Hundred Treatises) has the analogy of the blind and the lame, and the Mouzi Lihuolun (Master Mou's Treatise on Dispelling Confusion) has the meaning of speaking and acting. The Avatamsaka Sutra (Flower Garland Sutra) says, 'Like a poor person who counts the treasures of others day and night, but has not even half a coin of their own,' this is the fault of being biased towards learning. The following text says, 'Claiming to have attained what has not been attained, claiming to have realized what has not been realized,' this is the fault of being biased towards practice. Why? Because sight and hearing are scattered outwards, like a lamp in the wind, unable to illuminate things clearly. Only valuing what enters the ears and comes out of the mouth, without cultivating the mind, one will naturally belittle others, increase wrong views, harm oneself with a blade, and liberate oneself only to be dragged into evil paths, all because of not being accustomed to observing the mind. If those who observe the mind think that the present mind is the Buddha, then they are equal to the Buddha. Completely disregarding the sutras and treatises, they will fall into unjustified pride, which is like holding a torch and burning oneself, and actions will drag them into evil paths, all because of not being accustomed to learning. If you want to avoid poverty, you should diligently cultivate the Threefold Contemplation; if you want to avoid unjustified pride, you should hear the Six Identities. The world
相常住，理即也。于諸過去佛，若有聞一句，名字即也。深信隨喜，觀行即也。六根清凈，相似即也。安住實智中，分證即也。唯佛與佛究盡實相，究竟即也。修心內觀，則有法財；正信外聞，無覆上慢。眼慧明聞，具足利益，何得不觀解耶？
妙法蓮華經玄義卷第一上
妙法蓮華經玄義卷第一下
天臺智者大師說
七、會異者。
問：
佛有所說，依四悉檀。今解五義，與彼會不？
答：
此義今當說，先對五章，次解四悉檀。世界悉檀對釋名。名該一部，世界亦冠於三。第一義對體，最分明。為人對宗，宗論因果，為人生善，義同。對治對用，用破疑滯，與治病事齊。分別悉檀對教相，教相如后說。
問：何不次第？
答：
悉檀是佛智慧，對利鈍緣則成四種。利人聞世界解第一義，此對釋名辨體即足。若鈍人未悟，更須為人生善、對治破惡，乃入第一義，則具用四也。五重玄義，意兼利鈍。四悉檀法，專為鈍者，對義是同，次第則異。
問：《論》專釋《大品》，不涉《法華》，何得指彼悉檀通此五義？《中論》通申諸經，何意不用？
答：
《釋論》云「四悉檀攝八萬法藏、十二部經」，《法華》何得不預耶！《中
【現代漢語翻譯】 現代漢語譯本 『相常住』（一切法的真實相是常住不變的），這是理即（從理上來說，一切眾生都具有佛性，與佛平等）。對於過去諸佛，如果有人聽到一句佛法，這是名字即（僅僅聽聞佛的名號或教義）。深信不疑並隨喜讚歎，這是觀行即（通過觀想和修行來契合佛理）。六根清凈，這是相似即（修行達到一定程度，六根變得清凈，接近佛的境界）。安住在真實的智慧中，這是分證即（部分地證悟了佛的智慧）。只有佛與佛才能徹底明白一切法的真實相，這是究竟即（完全證悟佛的智慧）。修心向內觀察，就能獲得法財（佛法的財富）；以正確的信念向外聽聞佛法，就不會再有貢高我慢之心。眼根和智慧都明亮，聽聞佛法能具足利益，為何不觀察理解呢？ 《妙法蓮華經玄義》卷第一上 《妙法蓮華經玄義》卷第一下 天臺智者大師說 七、會異者（會通差異）。 問： 佛所說的一切法，都依據四悉檀（四種施教方法）。現在解釋的五重玄義，與四悉檀相會通嗎？ 答： 現在就來解釋這個義理，先對照五重玄義，再解釋四悉檀。世界悉檀（隨順世間的常識和願望，使眾生生起信樂）對應釋名（解釋經題）。經題總括整部經，世界悉檀也冠于其他三種悉檀之上。第一義悉檀（用最高的真理來開導眾生，使他們最終證悟）對應體（經體的本質），最為分明。為人悉檀（針對不同眾生的根性和需要而說法，使他們各得其益）對應宗（經的宗旨），宗旨論述因果，為人悉檀使眾生生善，意義相同。對治悉檀（用佛法來對治眾生的煩惱和執著）對應用（經的作用），作用是破除疑惑和滯礙，與對治疾病的事理相同。分別悉檀（詳細分析和解釋佛法，使眾生明白事理）對應教相（經的組織結構和內容），教相在後面會詳細說明。 問：為什麼不按照順序對應？ 答： 四悉檀是佛的智慧，根據眾生的根性和因緣而有四種。對於根性銳利的人，聽聞世界悉檀和第一義悉檀，用釋名和辨體就足夠了。如果根性遲鈍的人沒有領悟，還需要用為人悉檀使他生善，用對治悉檀破除他的惡念，才能進入第一義悉檀，這樣就全部用到了四種悉檀。五重玄義，意在兼顧根性銳利和遲鈍的人。四悉檀法，專門爲了根性遲鈍的人而設。對應義理是相同的，但順序則不同。 問：《釋論》（《大智度論》）專門解釋《大品般若經》，沒有涉及《法華經》，怎麼能說《大智度論》中的四悉檀可以會通《法華經》的五重玄義呢？《中論》普遍闡述諸經的義理，為什麼不用《中論》來會通？ 答： 《釋論》說『四悉檀涵蓋八萬四千法藏、十二部經』，《法華經》怎麼能不包括在內呢？《中論》
【English Translation】 English version 'The characteristic of permanence' (the true characteristic of all dharmas is permanence), this is principle-identity (in principle, all sentient beings possess Buddha-nature and are equal to the Buddha). Regarding the Buddhas of the past, if someone hears a single phrase, this is name-identity (merely hearing the name or teachings of the Buddha). Deeply believing and rejoicing, this is practice-identity (aligning with Buddhist principles through contemplation and practice). The six senses are purified, this is resemblance-identity (reaching a certain level of practice where the six senses become pure, approaching the state of the Buddha). Abiding in true wisdom, this is partial-realization identity (partially realizing the wisdom of the Buddha). Only Buddhas can fully understand the true nature of all dharmas, this is ultimate-identity (completely realizing the wisdom of the Buddha). Cultivating the mind and observing inwardly leads to the acquisition of Dharma wealth (the wealth of Buddhist teachings); listening outwardly to the Dharma with correct faith eliminates arrogance. Clear vision and wisdom, fully possessing benefits, why not contemplate and understand? The Profound Meaning of the Lotus Sutra, Scroll 1, Part 1 The Profound Meaning of the Lotus Sutra, Scroll 1, Part 2 Said by Great Master Zhiyi of the Tiantai School 7. Harmonizing Differences. Question: Everything the Buddha speaks is based on the Four Siddhanthas (four methods of teaching). Does the explanation of the Five Profound Meanings harmonize with them? Answer: I will now explain this meaning, first comparing it to the Five Chapters, then explaining the Four Siddhanthas. The Worldly Siddhantha (accordance with worldly knowledge and desires to inspire faith and joy in sentient beings) corresponds to Explanation of the Name (explaining the title of the sutra). The title encompasses the entire sutra, and the Worldly Siddhantha also precedes the other three. The Siddhantha of Ultimate Truth (using the highest truth to guide sentient beings, ultimately leading them to enlightenment) corresponds to the Substance (the essence of the sutra), which is the most distinct. The Siddhantha of Individual Guidance (speaking according to the different capacities and needs of sentient beings, enabling them to each benefit) corresponds to the Tenet (the purpose of the sutra), which discusses cause and effect, and the Individual Guidance Siddhantha enables sentient beings to generate goodness, so the meaning is the same. The Siddhantha of Antidotes (using the Dharma to counteract the afflictions and attachments of sentient beings) corresponds to the Function (the function of the sutra), which is to dispel doubts and hindrances, similar to the matter of curing illnesses. The Siddhantha of Specific Analysis (analyzing and explaining the Dharma in detail, enabling sentient beings to understand the principles) corresponds to the Teaching Character (the structure and content of the sutra), which will be explained in detail later. Question: Why not correspond in order? Answer: The Four Siddhanthas are the wisdom of the Buddha, resulting in four types based on the capacities and conditions of sentient beings. For those with sharp faculties, hearing the Worldly Siddhantha and the Siddhantha of Ultimate Truth, using Explanation of the Name and Discernment of the Substance is sufficient. If those with dull faculties do not understand, it is further necessary to use the Individual Guidance Siddhantha to enable them to generate goodness, and the Antidotes Siddhantha to dispel their evil thoughts, in order to enter the Siddhantha of Ultimate Truth, thus using all four Siddhanthas. The Five Profound Meanings intend to encompass both those with sharp and dull faculties. The Four Siddhantha methods are specifically for those with dull faculties. The correspondence of meaning is the same, but the order is different. Question: The Shastra (Mahaprajnaparamita-shastra) specifically explains the Mahaprajnaparamita Sutra, not involving the Lotus Sutra, how can it be said that the Four Siddhanthas in the Shastra can be connected to the Five Profound Meanings of the Lotus Sutra? The Madhyamaka-karika universally elucidates the principles of various sutras, why not use the Madhyamaka-karika to connect them? Answer: The Shastra says 'The Four Siddhanthas encompass the eighty-four thousand Dharma-treasures and the twelve divisions of scriptures', how can the Lotus Sutra not be included? The Madhyamaka-karika
論》通申，理宜須用。若具引論，博而未巧。今取論題，申於五章，「中」字申體，「觀」字申宗，「論」字申用。《纓珞》云「破法方便、立法方便、利益眾生方便。」《論》有研核、破執，立三寶、四諦，得四沙門果，故知「論」字申用。中觀理不可思議，申「妙」。觀境是權實，申「法」。觀智是因果，申「蓮華」。觀詮，申「經」。論之三字，合四悉檀，以對五義，通申意顯。若更以論申余經者，取偈初句申三藏，次句申通，次句申別，次句申圓。《法華》又為第四句所申也。豈止兩論申此五章，五章通申諸經論也。
次解四悉檀為十重：
一、釋名 二、辨相 三、釋成 四、對諦 五、起教觀 六、說默 七、用不用 八、權實 九、開顯 十、通經
釋名者，悉檀，天竺語。一云：此無翻，例如修多羅多含；一云：翻為宗、成、墨、印、實、成就、究竟等，莫知孰是。《地持．菩提分品》說：「一切行無常，一切行苦，一切法無我，涅槃寂滅，是名四優檀那。」此翻為印，亦翻為宗。印是楷定，不可改易。佛菩薩具此法，復以傳教，此就教釋印。如經世智所說，有無無二此法楷定，以此傳授，經過去寂默諸牟尼尊展轉相傳，此就行釋印也。經增上、踴出，乃至出第一有，最上，眾
【現代漢語翻譯】 現代漢語譯本： 《論》（指中觀論）的通達闡述，在道理上應當採用。如果全部引用《論》，雖然廣博但不夠精巧。現在選取《論》的論題，來闡述這五章，用『中』字來闡述其體，用『觀』字來闡述其宗，用『論』字來闡述其用。《纓珞經》說：『破除錯誤的方便、建立正法的方便、利益眾生的方便。』《論》有研核、破除執著，建立三寶（佛、法、僧）、四諦（苦、集、滅、道），證得四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果），因此可知『論』字闡述其用。中觀的道理不可思議，闡述其『妙』。觀的境界是權（方便）實（真實），闡述其『法』。觀的智慧是因果，闡述其『蓮華』。觀的言詮，闡述其『經』。《論》的這三個字，合於四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），用來對應五義（體、宗、用、妙、法、蓮華、經），通達闡述其意明顯。如果更用《論》來闡述其餘經典，就取偈頌的第一句來闡述三藏（經藏、律藏、論藏），第二句來闡述通義，第三句來闡述別義，第四句來闡述圓義。《法華經》又被第四句所闡述。豈止是兩部《論》（中觀論和瑜伽師地論）來闡述這五章，這五章也通達地闡述了諸經論。
接下來解釋四悉檀為十重含義：
一、釋名 二、辨相 三、釋成 四、對諦 五、起教觀 六、說默 七、用不用 八、權實 九、開顯 十、通經
解釋名稱，悉檀（Siddhanta），是天竺語（梵語）。一種說法是：此詞沒有翻譯，例如修多羅（Sutra）有多含意；一種說法是：翻譯為宗、成、墨、印、實、成就、究竟等，不知道哪種說法正確。《地持經·菩提分品》說：『一切行無常，一切行苦，一切法無我，涅槃寂滅，是名四優檀那（四法印）。』這裡翻譯為印，也翻譯為宗。印是楷定，不可更改。佛菩薩具有此法，又用來傳教，這是就教義來解釋印。如經世智所說，有無無二此法楷定，用此傳授，經過過去寂默的諸牟尼尊（釋迦牟尼佛）輾轉相傳，這是就行持來解釋印。經增上、踴出，乃至出第一有，最上，眾多
【English Translation】 English version: The thorough explanation of the 『Treatise』 (referring to the Madhyamaka-karika, or Treatise on the Middle Way) should be employed in principle. If the entire 『Treatise』 is quoted, it would be extensive but not concise. Now, select the topics from the 『Treatise』 to elaborate on these five chapters, using the word 『Middle』 to expound its essence, the word 『Contemplation』 to expound its doctrine, and the word 『Treatise』 to expound its function. The 『Yingluo Sutra』 says: 『The expedient of breaking down erroneous views, the expedient of establishing the correct Dharma, and the expedient of benefiting sentient beings.』 The 『Treatise』 involves investigation and refutation of attachments, establishing the Three Jewels (Buddha, Dharma, Sangha) and the Four Noble Truths (suffering, origination, cessation, path), and attaining the Four Fruits of the Shramana (Sotapanna, Sakadagami, Anagami, Arhat), hence it is known that the word 『Treatise』 expounds its function. The principle of the Middle Way is inconceivable, expounding its 『Mystery』. The realm of contemplation is provisional (expedient) and real (true), expounding its 『Dharma』. The wisdom of contemplation is cause and effect, expounding its 『Lotus』. The verbal expression of contemplation expounds its 『Sutra』. These three words of the 『Treatise』 correspond to the Four Siddhantas (worldly siddhanta, individual siddhanta, remedial siddhanta, ultimate siddhanta), to correspond to the five meanings (essence, doctrine, function, mystery, Dharma, Lotus, Sutra), thoroughly expounding its meaning clearly. If the 『Treatise』 is further used to expound other scriptures, then take the first line of the verse to expound the Three Pitakas (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), the second line to expound the general meaning, the third line to expound the specific meaning, and the fourth line to expound the perfect meaning. The 『Lotus Sutra』 is also expounded by the fourth line. It is not only the two 『Treatises』 (Madhyamaka-karika and Yogacarabhumi-sastra) that expound these five chapters, but these five chapters also thoroughly expound the various scriptures and treatises.
Next, explain the Four Siddhantas in ten aspects:
- Explanation of the Name 2. Differentiation of Characteristics 3. Explanation of Establishment 4. Correspondence to the Truths 5. Arising of Teaching and Contemplation 6. Speaking and Silence 7. Use and Non-use 8. Provisional and Real 9. Revelation 10. Connecting to the Scriptures
Explaining the name, Siddhanta (Siddhanta) is a term from Tianzhu (India, Sanskrit). One view is: this word has no translation, like Sutra (Sutra) has multiple meanings; another view is: it is translated as doctrine, accomplishment, ink, seal, reality, achievement, ultimate, etc., it is not known which is correct. The 『Bodhisattva-bhumi』 chapter of the 『Yogacarabhumi-sastra』 says: 『All conditioned things are impermanent, all conditioned things are suffering, all dharmas are without self, Nirvana is quiescence, these are called the Four Uttaranas (Four Seals of Dharma).』 Here it is translated as seal, and also translated as doctrine. A seal is a standard, unchangeable. Buddhas and Bodhisattvas possess this Dharma, and also use it to transmit teachings, this is explaining the seal in terms of teaching. As said by worldly wisdom in the scriptures, the Dharma of existence, non-existence, and non-duality is a standard, using this to transmit, passed down through the silent Munis (Shakyamuni Buddha) of the past, this is explaining the seal in terms of practice. The scriptures increase, spring forth, and even produce the first existence, the highest, numerous
共歸仰，世間所無，此釋宗義。彼明文了義釋優檀那，諸師何得用宗印翻四悉檀？如此既謬，余翻亦叵信。南嶽師，例「大涅槃」，梵、漢兼稱。「悉」是此言，「檀」是梵語，悉之言遍，檀翻為施。佛以四法，遍施眾生，故言悉檀也。
二、辨相者，世界如車，輪、輻、軸、輞和合故有車，無別車也。五眾和合故有人，無別人也。若無人者，佛是實語人，云何言：「我見六道眾生」？當知有人。
人者，世界故有，非第一義；第一義可是實，余不應實。答：各各實。如如法性等，世界故無，第一義故有。人等，第一義故無，世界故有。有於五陰、十二入、十八界，一切名相隔別，名為世界。外人迷此世界，不達法相，或計無因緣有世界，或計邪因緣有世界。大聖隨順眾生所欲樂聞，分別為說正因緣世界法，令得世間正見，是名世界悉檀相。
二、各各為人悉檀者，大聖觀人心而為說法，人心各各不同，於一事中或聽或不聽。如雜業故，雜生世間，得雜觸雜受。更有《破群那經》說無人得觸，無人得受。為二人疑後世，不信罪福，墮斷常中，故作此說。此意傍為破執，正是生信。增長善根，施其善法也。故名各各為人悉檀。
三、對治悉檀者，有法對治則有、實性則無。對治者：貪慾多，教
【現代漢語翻譯】 現代漢語譯本：共同歸依和仰仗的，是世間所沒有的，這就是釋迦牟尼佛的宗義。既然優檀那（Upadana，執取）的明文已經解釋了了義，那麼各位法師又怎麼能用宗印來翻譯四悉檀（catuh-siddhanta，四種成就）呢？如果這樣翻譯是錯誤的，那麼其他的翻譯也就不值得相信了。南嶽慧思禪師，效仿《大涅槃經》，梵語和漢語兼稱。「悉」是漢語，「檀」是梵語，「悉」的意思是普遍，檀翻譯為施捨。佛用四種方法，普遍施捨給眾生，所以叫做悉檀。
二、辨別法相方面，世界就像車一樣，因為車輪、輻條、輪軸、車輞和合在一起，所以才有了車，沒有獨立於這些組成部分之外的車。五蘊（panca-skandha，色、受、想、行、識）和合在一起，所以才有人，沒有獨立於五蘊之外的人。如果真的沒有人，那麼佛是說實話的人，怎麼會說：『我看見六道眾生』呢？應當知道是有人存在的。
人，是因為世界才有的，不是第一義諦（paramartha-satya，勝義諦）；第一義諦是真實的，其餘的不應該是真實的。回答：各自都是真實的。例如如如法性（tathata，真如）等，因為世界所以沒有，因為第一義諦所以有。人等，因為第一義諦所以沒有，因為世界所以有。存在於五陰、十二入（dvadasayatana，十二處）、十八界（astadasa-dhatu，十八界）中，一切名相隔絕，叫做世界。外道迷惑于這個世界，不通達法相，或者認為沒有因緣而有世界，或者認為有邪惡的因緣而有世界。大聖（佛）隨順眾生想要聽聞的，分別解說正確的因緣世界法，使他們得到世間的正確見解，這叫做世界悉檀相。
二、各自為人悉檀方面，大聖（佛）觀察人心而為說法，人心各自不同，對於一件事，或者聽從或者不聽從。例如因為雜業的緣故，雜亂地生於世間，得到雜亂的觸覺和感受。更有《破群那經》說沒有人得到觸覺，沒有人得到感受。這是為兩個人懷疑後世，不相信罪福，墮入斷見和常見之中，所以才這樣說。這個意思表面上是爲了破除執著，實際上是爲了生起信心，增長善根，施捨善法。所以叫做各自為人悉檀。
三、對治悉檀方面，有法對治則有，實性則無。對治是指：貪慾多，教
【English Translation】 English version: What we commonly rely on and look up to is something that doesn't exist in the world; this is the doctrine of Sakyamuni Buddha. Since the explicit text of Upadana (grasping) has already explained the ultimate meaning, how can you teachers use the seal of the doctrine to translate the four Siddhantas (catuh-siddhanta, four kinds of accomplishments)? If this translation is wrong, then other translations are not trustworthy. The Nan Yueh Master, following the example of the 'Great Nirvana Sutra', uses both Sanskrit and Chinese. '悉 (Xi)' is Chinese, and '檀 (Tan)' is Sanskrit. '悉 (Xi)' means universal, and '檀 (Tan)' is translated as giving. The Buddha uses four methods to universally give to sentient beings, so it is called Siddhanta.
Second, in terms of distinguishing the characteristics of phenomena, the world is like a cart. Because the wheels, spokes, axle, and rim of the cart are combined, there is a cart. There is no cart independent of these components. The five skandhas (panca-skandha, form, feeling, perception, volition, and consciousness) are combined, so there is a person. There is no person independent of the five skandhas. If there really is no person, then the Buddha is a truthful person, how could he say: 'I see sentient beings in the six realms'? It should be known that there are people.
People exist because of the world, not because of the ultimate truth (paramartha-satya, the highest truth); the ultimate truth is real, and the rest should not be real. Answer: Each is real. For example, suchness (tathata, thusness) and so on, do not exist because of the world, but exist because of the ultimate truth. People and so on, do not exist because of the ultimate truth, but exist because of the world. Existing in the five skandhas, the twelve entrances (dvadasayatana, twelve sense bases), and the eighteen realms (astadasa-dhatu, eighteen elements), all names and forms are separated, which is called the world. Outsiders are confused by this world and do not understand the characteristics of phenomena. Some think that the world exists without causes and conditions, or that the world exists with evil causes and conditions. The Great Sage (Buddha) follows what sentient beings want to hear, and explains the correct causes and conditions of the world, so that they can obtain the correct view of the world. This is called the aspect of the World Siddhanta.
Second, in terms of the 'Each for Each Person' Siddhanta, the Great Sage (Buddha) observes people's minds and speaks the Dharma accordingly. People's minds are different, and they may or may not listen to the same thing. For example, because of mixed karma, they are born into the world in a mixed way, and receive mixed sensations and feelings. Furthermore, the 'Breaking the Group Sutra' says that no one receives sensation, and no one receives feeling. This is said because two people doubted the afterlife, did not believe in merit and demerit, and fell into nihilism and eternalism. This meaning is ostensibly to break attachments, but actually to generate faith, increase good roots, and give good Dharma. Therefore, it is called the 'Each for Each Person' Siddhanta.
Third, in terms of the 'Antidote' Siddhanta, if there is a Dharma that is an antidote, then it exists; if it is of real nature, then it does not exist. 'Antidote' means: if there is much greed, teach
觀不凈；瞋恚多，教修慈心；愚癡多，教觀因緣。對治惡病，說此法藥，遍施眾生，故名對治悉檀相也。
四、第一義悉檀者，有二種：一、不可說；二、可說。不可說者，即是諸佛、辟支佛、羅漢所得真實法。引偈云：「言論盡竟，心行亦訖，不生不滅，法如涅槃。」說諸行處，名世界；說不行處，名第一義。二、約可說者，一切實、一切不實、一切亦實亦不實、一切非實非不實，皆名諸法之實相。佛于如是等處處經中說第一義悉檀相，此亦是一家明四門入實之意。故《中論》云：「為向道人說四句，如快馬見鞭影即入正路。」若聞四句，心生取著，皆是戲論，豈第一義耶？
私十五番釋其相令易解：隨說事理，聞者適悅是世界；舊善心生是為人；新惡除遣是對治；得悟聖道是第一義。
雙說假、實，是世界。《論》：「輪輻軸輞故有車，五陰和合故有人。」
單說假人即為人。《論》：「或說有人，或說無人。」單說實法即對治。《論》：「對治則有，實性則無。」雙非假實即第一義。《論》：「言語道斷，心行亦訖。」(云云)。
因緣和合，有善人、惡人之異，是世界；善緣和合有善人，是為人；惡緣和合有惡人，是對治；雙非善惡，是第一義。
五陰實法隔歷，是世
【現代漢語翻譯】 現代漢語譯本 觀想不凈之物以對治貪慾；對於瞋恚心重的人，教導修習慈悲心；對於愚癡心重的人，教導觀察因緣。爲了對治各種惡病，宣說這些佛法之藥，普遍施予眾生，所以稱為對治悉檀相。
四、第一義悉檀有兩種：一、不可說；二、可說。不可說的是諸佛、辟支佛（Pratyekabuddha，獨覺佛）、阿羅漢（Arhat，斷盡煩惱的聖者）所證得的真實法。如偈語所說：『言論窮盡，心行也止息，不生不滅，法如同涅槃（Nirvana，寂滅）。』說諸行之處，名為世界；說不行之處，名為第一義。二、就可說的而言，一切是實、一切是不實、一切亦實亦不實、一切非實非不實，都可稱為諸法的實相。佛在這樣的各種經典中宣說第一義悉檀相，這也是一家闡明通過四門進入實相的意旨。所以《中論》說：『為引導修行人宣說四句，如同駿馬見到鞭影就能進入正路。』如果聽聞四句，心中產生執著，都是戲論，又怎麼能是第一義呢？
我用十五種方式解釋它的相，使其容易理解：隨順所說的事理，聽者感到適悅，這是世界；舊有的善心生起，這是為人；新的惡念消除，這是對治；證悟聖道，這是第一義。
同時宣說假和實，這是世界。《論》中說：『因為有輪輻、軸、輞，所以有車；因為五陰（Skandha，構成要素）和合，所以有人。』
單獨宣說假人，這就是為人。《論》中說：『或者說有人，或者說無人。』單獨宣說實法，這就是對治。《論》中說：『對治則有，實性則無。』同時否定假和實，這就是第一義。《論》中說：『言語的道路斷絕，心的活動也停止。』（等等）。
因緣和合，有善人和惡人的不同，這是世界；善緣和合有善人，這是為人；惡緣和合有惡人，這是對治；同時否定善和惡，這就是第一義。
五陰實法相互隔絕，這是世界。
【English Translation】 English version Contemplate impurity to counteract greed; for those with much anger, teach the cultivation of loving-kindness; for those with much ignorance, teach the contemplation of dependent origination. To cure evil diseases, expound these Dharma medicines, universally bestowing them upon sentient beings, hence it is called the 'Antidotal Truth' (pratipaksa-satya-siddhanta).
- The 'Supreme Truth' (paramartha-satya-siddhanta) has two aspects: 1. The inexpressible; 2. The expressible. The inexpressible is the true Dharma attained by Buddhas, Pratyekabuddhas (Solitary Buddhas), and Arhats (Liberated Beings). As a verse says: 'Words are exhausted, mental activity ceases, there is no birth and no death, the Dharma is like Nirvana (Liberation).' Speaking of the realm of actions is called the 'World'; speaking of the realm of non-action is called the 'Supreme Truth'. 2. Regarding the expressible, everything is real, everything is unreal, everything is both real and unreal, everything is neither real nor unreal, all these are called the 'True Nature of all Dharmas'. The Buddha expounds the aspect of the 'Supreme Truth' in such various sutras, and this is also a family's explanation of entering reality through the four gates. Therefore, the Madhyamaka-karika (Treatise on the Middle Way) says: 'For those who are directed towards the path, the four statements are spoken, like a swift horse that enters the right path upon seeing the shadow of the whip.' If, upon hearing the four statements, the mind generates attachment, all are mere fabrications, how could it be the 'Supreme Truth'?
I will explain its aspects in fifteen ways to make it easier to understand: Following the spoken principles, the listener feels pleased, this is the 'World'; the arising of old good thoughts, this is 'For the Individual'; the elimination of new evil thoughts, this is the 'Antidote'; the attainment of enlightenment to the holy path, this is the 'Supreme Truth'.
Simultaneously speaking of the false and the real, this is the 'World'. The Treatise says: 'Because there are spokes, an axle, and a rim, there is a cart; because the five Skandhas (aggregates) are in harmony, there is a person.'
Speaking solely of the false person, this is 'For the Individual'. The Treatise says: 'Sometimes it is said there is a person, sometimes it is said there is no person.' Speaking solely of the real Dharma, this is the 'Antidote'. The Treatise says: 'With the antidote, there is; with true nature, there is not.' Simultaneously negating the false and the real, this is the 'Supreme Truth'. The Treatise says: 'The path of language is cut off, the activity of the mind also ceases.' (etc.).
The harmony of conditions causes the difference between good and evil people, this is the 'World'; the harmony of good conditions causes a good person, this is 'For the Individual'; the harmony of evil conditions causes an evil person, this is the 'Antidote'; simultaneously negating good and evil, this is the 'Supreme Truth'.
The separate and distinct reality of the five Skandhas (aggregates), this is the 'World'.
界；從善五陰生善五陰，是為人；以善五陰破惡五陰，是對治；無漏五陰，是第一義。
善法惡法異，是世界；說今善法生后善法，是為人；以今善法破今惡法，是對治；非善非惡，是第一義。
問曰：人通善惡，何得言生善是為人？
答：善業為人所乘，令生其善，故言為人。
問：為人生善，只應生善，那復斷惡？答：為人者，生善是舊、是正，斷惡是傍、是新。治中、治惡是舊、是正，生善是新、是傍(云云)。
三世隔別是世界；來世是為人；現世是對治；非三世是第一義。
四善根內、外凡隔別是世界；暖、頂是為人；總、別念處是對治；世第一法近真是第一義。
見道、修道異是世界；見道是為人；修道是對治；無學道是第一義。
非學、非無學是世界；見學是為人；修學是對治；無學是第一義。
世界悉檀中有為人，為人中有對治，對治中有第一義，第一義中無三悉檀(云云)。
一悉檀通有四悉檀，《論》云：「陰入界隔別，是世界；因緣和合故有人，是為人；正世界破邪世界，是對治；聞正世界得悟入，是第一義。」
為人有四者：雜業因緣得雜觸、雜受，是世界；於一事中或聽，是為人；或不聽，是對治；無人得觸、無人
【現代漢語翻譯】 現代漢語譯本 界（Dhatu）；從善五陰（Skandha）生善五陰，是為人；以善五陰破惡五陰，是對治；無漏五陰，是第一義。
善法惡法不同，是世界（Lokadhatu）；說現在善法生未來善法，是為人；以現在善法破現在惡法，是對治；非善非惡，是第一義。
問：人通於善惡，為何說生善是為人？
答：善業為人所乘，使其生善，所以說是為人。
問：為人而生善，只應生善，為何又斷惡？答：所謂為人，生善是舊有的、是正當的，斷惡是輔助的、是新生的。對治之中，治惡是舊有的、是正當的，生善是新生的、是輔助的（云云）。
三世（過去、現在、未來）隔別是世界；來世是為人；現世是對治；非三世是第一義。
四善根（暖位、頂位、忍位、世第一位）內、外凡夫隔別是世界；暖位、頂位是為人；總念處、別念處是對治；世第一法接近真如是第一義。
見道（Darsanamarga）、修道（Bhavanamarga）不同是世界；見道是為人；修道是對治；無學道（Asaiksamarga）是第一義。
非學（Asaiksa）、非無學是世界；見學是為人；修學是對治；無學是第一義。
世界悉檀（Lokasiddhanta）中有為人，為人中有對治，對治中有第一義，第一義中沒有三種悉檀（世界悉檀、為人悉檀、對治悉檀）（云云）。
一個悉檀通達有四個悉檀，《論》中說：『陰（Skandha）、入（Ayatana）、界（Dhatu）隔別，是世界；因緣和合所以有人，是為人；正世界破邪世界，是對治；聽聞正世界得以悟入，是第一義。』
為人有四種情況：雜業因緣得到雜觸、雜受，是世界；對於一件事或者聽從，是為人；或者不聽從，是對治；無人得到觸、無人
【English Translation】 English version Dhatu (Element); from wholesome five Skandhas (Aggregates) arise wholesome five Skandhas, this is 'for the sake of a person'; using wholesome five Skandhas to break evil five Skandhas, this is the 'antidote'; the un-leaking five Skandhas, this is the 'highest meaning'.
Wholesome dharmas and unwholesome dharmas are different, this is the Lokadhatu (World); saying that present wholesome dharmas give rise to future wholesome dharmas, this is 'for the sake of a person'; using present wholesome dharmas to break present unwholesome dharmas, this is the 'antidote'; neither wholesome nor unwholesome, this is the 'highest meaning'.
Question: People are connected to both wholesome and unwholesome, how can it be said that arising wholesome is 'for the sake of a person'?
Answer: Wholesome karma is ridden by a person, causing it to give rise to wholesomeness, therefore it is said to be 'for the sake of a person'.
Question: If it is 'for the sake of a person' to give rise to wholesomeness, it should only give rise to wholesomeness, why then also sever unwholesomeness? Answer: What is meant by 'for the sake of a person' is that giving rise to wholesomeness is old, is correct; severing unwholesomeness is auxiliary, is new. Within the antidote, curing unwholesomeness is old, is correct; giving rise to wholesomeness is new, is auxiliary (and so on).
The three times (past, present, future) are separate, this is the Lokadhatu (World); the future life is 'for the sake of a person'; the present life is the 'antidote'; not the three times is the 'highest meaning'.
The four roots of goodness (warmth, summit, forbearance, and the highest mundane dharma) separate the inner and outer ordinary people, this is the Lokadhatu (World); warmth and summit are 'for the sake of a person'; general mindfulness and specific mindfulness are the 'antidote'; the highest mundane dharma is close to Suchness, this is the 'highest meaning'.
The Darsanamarga (Path of Seeing) and Bhavanamarga (Path of Cultivation) are different, this is the Lokadhatu (World); the Path of Seeing is 'for the sake of a person'; the Path of Cultivation is the 'antidote'; the Asaiksamarga (Path of No More Learning) is the 'highest meaning'.
Neither learning (Asaiksa) nor no-more-learning is the Lokadhatu (World); seeing learning is 'for the sake of a person'; cultivating learning is the 'antidote'; no-more-learning is the 'highest meaning'.
Within the Lokasiddhanta (Worldly Doctrine) there is 'for the sake of a person', within 'for the sake of a person' there is the 'antidote', within the 'antidote' there is the 'highest meaning', within the 'highest meaning' there are no three Siddhantas (Worldly Doctrine, Doctrine for Individuals, Antidote Doctrine) (and so on).
One Siddhanta penetrates and has four Siddhantas, the Treatise says: 'The Skandhas (Aggregates), Ayatanas (Sense Bases), and Dhatus (Elements) are separate, this is the Lokadhatu (World); because of the harmony of causes and conditions there is a person, this is 'for the sake of a person'; the correct world breaks the evil world, this is the 'antidote'; hearing the correct world one attains enlightenment, this is the 'highest meaning'.'
There are four situations 'for the sake of a person': due to mixed karma causes and conditions, one obtains mixed contact and mixed feeling, this is the Lokadhatu (World); regarding a matter, either listening, this is 'for the sake of a person'; or not listening, this is the 'antidote'; no one obtains contact, no one
得受，是第一義。
對治中有四者：佛三種法治人心病，藥病異故，是世界；治人是為人；對病是對治；實性則無，是第一義。
第一義中四者：一切實，乃至四句，是世界；佛、支佛心中所得法豈非理善，是為人；一切語論、一切見、一切著皆可破，一切不能通，第一義能通，是對治；言語道斷，法如涅槃，是第一義。
又通作者，四悉檀不同，通是世界悉檀也；四悉遍化眾生，通是為人；四悉檀皆破邪，通是對治；隨聞一種皆能悟道，通是第一義也。
別作者，約苦集諦，明世界；約道諦能治，明為人；約道諦所治，明對治；約滅諦，明第一義。
問：依《論》解相已足，何用多釋？答：《論》云：「四悉檀攝八萬四千法藏」，私約十五法分別，何咎！
三、釋成者，四悉檀，是龍樹所說；四隨，《禪經》佛所說。今以經成論，于義彌明。所謂隨樂欲、隨便宜、隨對治、隨第一義。樂欲從因得名，世界從果立稱。《釋論》云：「一切善惡，欲為其本。」《凈名》云：「先以欲鉤牽，后令入佛道。」佛經舉修因之相，論明得果之相。舉隨樂欲，釋成世界悉檀也。隨便宜者，隨行人所宜之法。各各為人者，是化主鑒機，照其可否。《論》云：「於一事中，或聽、或不聽，宜聽、
【現代漢語翻譯】 現代漢語譯本 『得受』，是第一義諦（Paramārtha-satya， ultimate truth）。
對治（pratipaksa）中有四種情況：佛陀用三種法門來對治人心的疾病，因為藥和病不同，這是世界悉檀（lokasiddhānta， worldly truth）；為眾生說法是為人悉檀（pratipurusasiddhānta， teaching according to the individual）；針對病癥進行治療是對治悉檀（pratipakshasiddhānta， remedial truth）；實性（reality）則不可言說，是第一義悉檀。
第一義諦中有四種情況：一切實有，乃至四句（tetralemma， four possibilities），這是世界悉檀；佛陀、辟支佛（pratyekabuddha， solitary buddha）心中所證得的法，難道不是理性的善，這是為人悉檀；一切言語辯論、一切見解、一切執著都可以被破除，一切都不能通達，而第一義諦能夠通達，這是對治悉檀；言語的道路斷絕，法如同涅槃（nirvana， cessation of suffering），這是第一義悉檀。
又，通達的作者，四悉檀不同，通達是世界悉檀；四悉檀普遍教化眾生，通達是為人悉檀；四悉檀都能破除邪見，通達是對治悉檀；隨聽聞一種悉檀都能領悟真理，通達是第一義悉檀。
區別的作者，從苦集諦（duhkha-samudaya-satya， the truth of suffering and the truth of the origin of suffering）的角度，闡明世界悉檀；從道諦（marga-satya， the truth of the path）能夠治療的角度，闡明為人悉檀；從道諦所要治療的角度，闡明對治悉檀；從滅諦（nirodha-satya， the truth of cessation）的角度，闡明第一義悉檀。
問：依據《論》（指《大智度論》）解釋相已經足夠了，為什麼還要多加解釋？答：《論》中說：『四悉檀涵蓋八萬四千法藏』，我私下用十五種法門來分別解釋，有什麼過錯呢！
三、解釋成就：四悉檀，是龍樹（Nāgārjuna）菩薩所說；四隨，是《禪經》中佛陀所說。現在用佛經來成就《論》，在義理上更加明白。所謂隨樂欲、隨便宜、隨對治、隨第一義。樂欲從因上得名，世界從果上建立名稱。《釋論》（指《大智度論》）說：『一切善惡，慾望是它的根本。』《凈名經》（Vimalakirti Sutra）說：『先用慾望的鉤子牽引，然後使他們進入佛道。』佛經舉出修行因地的相狀，《論》闡明得到果報的相狀。舉出隨樂欲，解釋成就世界悉檀。隨便宜，是隨順修行人所適宜的法門。各各為人，是教化之主鑑別根機，觀察其可行與否。《論》中說：『對於一件事，或者允許，或者不允許，適宜允許、
【English Translation】 English version 『Attainment and reception』 is the ultimate meaning (Paramārtha-satya).
In antidotes (pratipaksa), there are four aspects: The Buddha uses three types of Dharma to cure the diseases of people's minds. Because the medicine and the illness are different, this is the Lokasiddhānta (worldly truth); teaching people is the Pratipurusasiddhānta (teaching according to the individual); treating the illness is the Pratipakshasiddhānta (remedial truth); and the true nature is beyond words, which is the Paramārtha-satya.
In the Paramārtha-satya, there are four aspects: all realities, even the four propositions (tetralemma), are the Lokasiddhānta; the Dharma attained in the minds of Buddhas and Pratyekabuddhas (solitary Buddhas), isn't it rational goodness? This is the Pratipurusasiddhānta; all verbal arguments, all views, and all attachments can be broken, and everything cannot be penetrated, but the Paramārtha-satya can penetrate, which is the Pratipakshasiddhānta; the path of language is cut off, and the Dharma is like Nirvana (cessation of suffering), which is the Paramārtha-satya.
Furthermore, the author of penetration, the four Siddhāntas are different, penetration is the Lokasiddhānta; the four Siddhāntas universally transform sentient beings, penetration is the Pratipurusasiddhānta; the four Siddhāntas can all break wrong views, penetration is the Pratipakshasiddhānta; hearing one type of Siddhānta can lead to enlightenment, penetration is the Paramārtha-satya.
The author of distinction, from the perspective of the suffering and accumulation truths (duhkha-samudaya-satya), clarifies the Lokasiddhānta; from the perspective of the path truth (marga-satya) being able to cure, clarifies the Pratipurusasiddhānta; from the perspective of what the path truth cures, clarifies the Pratipakshasiddhānta; from the perspective of the cessation truth (nirodha-satya), clarifies the Paramārtha-satya.
Question: Relying on the explanation of characteristics in the Treatise (referring to the Mahāprajñāpāramitāśāstra) is already sufficient, why add more explanations? Answer: The Treatise says: 『The four Siddhāntas encompass the eighty-four thousand Dharma treasures.』 I privately use fifteen Dharma gates to explain them separately, what fault is there!
Third, explaining accomplishment: the four Siddhāntas are what Nāgārjuna Bodhisattva said; the four followings are what the Buddha said in the Dhyana Sutra. Now, using the Sutra to accomplish the Treatise, the meaning is even clearer. The so-called following joy, following convenience, following antidote, and following the ultimate meaning. Joy is named from the cause, and the world is named from the effect. The Treatise says: 『All good and evil, desire is its root.』 The Vimalakirti Sutra says: 『First use the hook of desire to pull them, and then lead them into the Buddha's path.』 The Sutra mentions the characteristics of cultivating the cause, and the Treatise clarifies the characteristics of obtaining the result. Mentioning following joy, explains and accomplishes the Lokasiddhānta. Following convenience is following the Dharma gates suitable for practitioners. Each for the individual is the master of transformation discerning the capacity and observing its feasibility. The Treatise says: 『Regarding one matter, either allowing or not allowing, it is appropriate to allow,』
不宜不聽。」如金師子宜數息，浣衣子宜不凈。《經》舉行者之堪宜，《論》明化主之鑑照，以釋成也。余兩種，經論名義同(云云)。
四、對諦者，直對一番四諦，如前說。廣對四種四諦者，四種四諦，一一以四悉檀對之。復總對者，生滅四諦對世界，無生四諦對為人，無量四諦對對治，無作四諦對第一義。
五、起觀教。幽微之理，非觀不明；契理之觀，非悉檀不起。修從假入空觀時，先觀正因緣法。此法內、外、親、疏隔別，若不慇勤、樂欲，則所習不成，必須曉夜精勤、欣悅、無𣀇，此即世界悉檀起初觀也。若欲觀假入空，須識為人便宜。若宜修觀，即用擇、精進、喜三覺分起之。若宜修止，則用除、舍、定三覺分起之。念通兩處，是為隨宜，善心則發。若有沈、浮之病，須用對治悉檀。若心沈時，念、擇、進、喜治之。若心浮時，念、舍、除、定治之。若善用為人，善根則厚。若善用對治，煩惱則薄。於七覺中，隨依一覺，恍然如失。即依此覺分研修，能發真明，見第一義。是為用四悉檀，起從假入空觀，成一切智，發慧眼也。若從空入假觀，巧用四悉檀，取道種智，法眼亦如是。若修中道第一義觀，巧用四悉檀，取一切種智，佛眼亦如是。若一心三觀，巧用亦如是。
起教者，《大
【現代漢語翻譯】 現代漢語譯本： 『不宜不聽』，就像教金匠學數息觀，教洗衣工修不凈觀。《經》所說的『舉行』，是適合根器；《論》所闡明的『化主』，是明智的鑑照，以此來解釋成就。其餘兩種，經和論的名義相同（如前所述）。
四、對諦：直接針對一番四諦（苦、集、滅、道），如前所述。廣泛地針對四種四諦，即四種四諦，分別用四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀）來對應。再總體對應，即生滅四諦對應世界悉檀，無生四諦對應為人悉檀，無量四諦對應對治悉檀，無作四諦對應第一義悉檀。
五、起觀教：幽深微妙的道理，不用觀行就不能明白；與真理相契合的觀行，不用四悉檀就不能生起。修習從假入空觀時，先觀察正因緣法。這種法有內外、親疏的差別，如果不慇勤、樂於修習，就不能成就，必須日夜精勤、欣悅、沒有厭倦，這就是用世界悉檀來生起最初的觀行。如果想觀假入空，必須認識到為人悉檀的方便。如果適合修觀，就用擇法覺支、精進覺支、喜覺支來生起。如果適合修止，就用除覺支、舍覺支、定覺支來生起。念覺支貫通止觀兩處，這就是隨宜，善心就會生髮。如果有昏沉、浮躁的毛病，必須用對治悉檀。如果心昏沉時，用念覺支、擇法覺支、精進覺支、喜覺支來對治。如果心浮躁時，用念覺支、舍覺支、除覺支、定覺支來對治。如果善用為人悉檀，善根就會深厚。如果善用對治悉檀，煩惱就會減少。在七覺支中，隨便依靠一個覺支，恍然如有所失。就依靠這個覺支來研修，能生髮真正的光明，見到第一義諦。這就是用四悉檀，生起從假入空觀，成就一切智，生髮慧眼。如果從空入假觀，巧妙地運用四悉檀，就能獲得道種智，法眼也是這樣。如果修習中道第一義觀，巧妙地運用四悉檀，就能獲得一切種智，佛眼也是這樣。如果一心三觀，巧妙地運用四悉檀也是這樣。
起教，《大（般若經）》
【English Translation】 English version: 'It is not appropriate not to listen.' Just as a goldsmith should practice mindfulness of breathing, a washerman should practice contemplation of impurity. The 'performance' mentioned in the Sutras is suitable for the capacity of the practitioner; the 'transformative power' elucidated in the Treatises is a wise discernment, used to explain accomplishment. The remaining two are the same in name in both Sutras and Treatises (as mentioned before).
Four, Addressing the Truths: Directly addressing the Four Noble Truths (suffering, origin, cessation, path), as previously mentioned. Broadly addressing the four types of Four Noble Truths, that is, each of the four types of Four Noble Truths is corresponded with the Four Siddhanthas (Worldly Siddhantha, Individual Siddhantha, Remedial Siddhantha, Ultimate Truth Siddhantha). Furthermore, a general correspondence, that is, the Four Noble Truths of arising and ceasing correspond to the Worldly Siddhantha, the Four Noble Truths of non-arising correspond to the Individual Siddhantha, the Four Noble Truths of immeasurability correspond to the Remedial Siddhantha, and the Four Noble Truths of non-action correspond to the Ultimate Truth Siddhantha.
Five, Initiating the Teaching of Contemplation: Profound and subtle principles cannot be understood without contemplation; contemplation that aligns with truth cannot arise without the Four Siddhanthas. When practicing contemplation of entering emptiness from provisional existence, first contemplate the law of correct causal conditions. This law has distinctions of inner and outer, close and distant. If one is not diligent and joyful in practice, it will not be accomplished. One must be diligent day and night, joyful, and without weariness. This is using the Worldly Siddhantha to initiate the initial contemplation. If one wishes to contemplate entering emptiness from provisional existence, one must recognize the convenience of the Individual Siddhantha. If it is suitable to practice contemplation, then use the three factors of enlightenment—discrimination, diligence, and joy—to initiate it. If it is suitable to practice cessation, then use the three factors of enlightenment—elimination, relinquishment, and concentration—to initiate it. Mindfulness pervades both cessation and contemplation; this is adapting to the situation, and wholesome mind will arise. If there is the ailment of dullness or agitation, one must use the Remedial Siddhantha. If the mind is dull, use mindfulness, discrimination, diligence, and joy to remedy it. If the mind is agitated, use mindfulness, relinquishment, elimination, and concentration to remedy it. If one skillfully uses the Individual Siddhantha, wholesome roots will deepen. If one skillfully uses the Remedial Siddhantha, afflictions will diminish. Among the seven factors of enlightenment, relying on any one factor, one feels as if something is lost. Then, relying on this factor of enlightenment to cultivate, one can generate true clarity and see the Ultimate Truth. This is using the Four Siddhanthas to initiate the contemplation of entering emptiness from provisional existence, accomplishing all-knowing wisdom, and generating the wisdom eye. If contemplating entering provisional existence from emptiness, skillfully using the Four Siddhanthas, one can obtain the wisdom of the path, and the Dharma eye is also like this. If cultivating the contemplation of the Middle Way Ultimate Truth, skillfully using the Four Siddhanthas, one can obtain all-types of wisdom, and the Buddha eye is also like this. If one focuses on the three contemplations, skillfully using the Four Siddhanthas is also like this.
Initiating the teaching, the Great (Prajnaparamita Sutra)
論》云：「佛常樂默然，不樂說法。」《凈名》亦論杜口。此經云：「不可以言宣」，《大經》云：「生，生不可說，乃至不生，不生不可說」，又云：「亦可得說，十因緣法為生作因。」亦可得說十因緣者：從無明至有，此十成於眾生，具四根性，能感如來，說四種法。若十因緣所成眾生有下品樂欲，能生界內事善，拙度破惑，析法入空；具此因緣者，如來則轉生滅四諦法輪，起三藏教也。若十因緣法所成眾生有中品樂欲，能生界內理善，巧度破惑，體法入空；具此因緣者，如來則轉無生四諦法輪，起通教也。若十因緣所成眾生有上品樂欲，能生界外事善，歷別破惑，次第入中；具此因緣者，如來則轉無量四諦法輪，起別教也。若十因緣所成眾生有上上品樂欲，能生界外理善，一破惑一切破惑，圓頓入中；具此因緣者，如來則轉無作四諦法輪，起圓教也。
複次一一教中，各各有十二部經，亦用悉檀起之。若十因緣法所成眾生樂聞正因緣世界事，如來則為直說陰、界、入等假實之法，是名修多羅。或四、五、六、七、八、九言偈，重頌世界陰、入等事，是名祇夜。或直記眾生未來事，乃至記鴿、雀成佛等，是名和伽羅那。或孤起偈，說世界陰、入等事，是名伽陀。或無人問，自說世界事，是名優陀那。或約世
【現代漢語翻譯】 現代漢語譯本 《論》中說：『佛陀常常喜歡保持沉默，不喜歡說法。』《維摩詰經》（凈名：《維摩詰所說經》的簡稱）也論述了閉口不言。這部經中說：『不可以用言語宣說』，《大般涅槃經》（大經：《大般涅槃經》的簡稱）中說：『生，生的狀態是不可說的，乃至不生，不生的狀態也是不可說的』，又說：『也可以說，十因緣法是產生的原因。』也可以說十因緣的原因：從無明到有，這十個因素構成了眾生，具備四種根性，能夠感應如來說四種法。如果十因緣所形成的眾生具有下品樂欲，能夠產生界內的事善，用笨拙的方法破除迷惑，分析法而進入空性；具備這種因緣的人，如來就轉生滅四諦法輪，開啟三藏教。 如果十因緣法所形成的眾生具有中品樂欲，能夠產生界內的理善，用巧妙的方法破除迷惑，體悟法而進入空性；具備這種因緣的人，如來就轉無生四諦法輪，開啟通教。如果十因緣所形成的眾生具有上品樂欲，能夠產生界外的事善，逐一分別破除迷惑，依次進入中道；具備這種因緣的人，如來就轉無量四諦法輪，開啟別教。如果十因緣所形成的眾生具有上上品樂欲，能夠產生界外的理善，一破除迷惑就全部破除迷惑，圓滿頓悟進入中道；具備這種因緣的人，如來就轉無作四諦法輪，開啟圓教。 再次，每一個教中，各自都有十二部經，也用四悉檀（悉檀：佛學術語，意為成就、圓滿）來開啟。如果十因緣法所形成的眾生喜歡聽聞正因緣世界的事，如來就為他們直接宣說陰（陰：五陰，色、受、想、行、識）、界（界：十八界，眼、耳、鼻、舌、身、意六根，色、聲、香、味、觸、法六塵，眼識、耳識、鼻識、舌識、身識、意識六識）、入（入：十二入，六根和六塵）等假實之法，這叫做修多羅（修多羅：佛經，契經）。或者用四、五、六、七、八、九個字的偈頌，重複頌揚世界陰、入等事，這叫做祇夜（祇夜：重頌）。或者直接記述眾生未來的事，乃至記述鴿子、麻雀成佛等事，這叫做和伽羅那（和伽羅那：授記）。或者單獨出現的偈頌，宣說世界陰、入等事，這叫做伽陀（伽陀：孤起頌）。或者沒有人提問，自己宣說世界的事，這叫做優陀那（優陀那：自說）。或者依據世
【English Translation】 English version The 『Treatise』 says: 『The Buddha always delights in silence and does not delight in speaking the Dharma.』 The 『Vimalakirti Sutra』 (Jingming: abbreviation of 『Vimalakirti Nirdesa Sutra』) also discusses keeping one's mouth shut. This sutra says: 『It cannot be declared with words.』 The 『Mahaparinirvana Sutra』 (Dajing: abbreviation of 『Mahaparinirvana Sutra』) says: 『Birth, the state of birth is unspeakable, and even non-birth, the state of non-birth is also unspeakable.』 It also says: 『It can also be said that the ten causes and conditions are the cause of arising.』 It can also be said that the ten causes and conditions are the reason: from ignorance (Avidya) to existence (Bhava), these ten factors constitute sentient beings, possessing four kinds of faculties, capable of sensing the Tathagata (Tathagata: 'Thus Come One', an epithet of the Buddha) speaking four kinds of Dharma. If the sentient beings formed by the ten causes and conditions have inferior desires, capable of generating meritorious deeds within the realm, using clumsy methods to break through delusion, analyzing the Dharma and entering emptiness; those who possess these causes and conditions, the Tathagata then turns the Wheel of the Four Noble Truths of birth and death, initiating the Tripitaka (Tripitaka: the three divisions of the Buddhist canon) teaching. If the sentient beings formed by the ten causes and conditions have intermediate desires, capable of generating rational merit within the realm, using skillful methods to break through delusion, comprehending the Dharma and entering emptiness; those who possess these causes and conditions, the Tathagata then turns the Wheel of the Four Noble Truths of non-birth, initiating the Common Teaching. If the sentient beings formed by the ten causes and conditions have superior desires, capable of generating meritorious deeds outside the realm, breaking through delusion one by one, sequentially entering the Middle Way; those who possess these causes and conditions, the Tathagata then turns the Wheel of the Four Noble Truths of immeasurable, initiating the Distinct Teaching. If the sentient beings formed by the ten causes and conditions have supreme desires, capable of generating rational merit outside the realm, breaking through delusion once and breaking through all delusions, perfectly and suddenly entering the Middle Way; those who possess these causes and conditions, the Tathagata then turns the Wheel of the Four Noble Truths of non-action, initiating the Perfect Teaching. Furthermore, in each teaching, there are twelve divisions of scriptures, also initiated using the Four Siddhantas (Siddhantas: a Buddhist term meaning accomplishment, perfection). If the sentient beings formed by the ten causes and conditions like to hear about the affairs of the world of correct causes and conditions, the Tathagata then directly proclaims to them the provisional and real Dharmas of the skandhas (Skandhas: the five aggregates: form, feeling, perception, mental formations, and consciousness), realms (Dhatus: the eighteen realms: the six sense organs, the six sense objects, and the six sense consciousnesses), and entrances (Ayatanas: the twelve entrances: the six sense organs and the six sense objects), etc., this is called Sutra (Sutra: Buddhist scripture). Or using verses of four, five, six, seven, eight, or nine words, repeatedly praising the affairs of the world of skandhas and entrances, etc., this is called Geya (Geya: verses). Or directly recording the future affairs of sentient beings, even recording the events of pigeons and sparrows becoming Buddhas, etc., this is called Vyakarana (Vyakarana: prediction). Or verses that arise alone, proclaiming the affairs of the world of skandhas and entrances, etc., this is called Gatha (Gatha: isolated verses). Or without anyone asking, oneself proclaiming the affairs of the world, this is called Udana (Udana: self-utterance). Or according to the world
界不善事而結禁戒，是名尼陀那。或以譬喻說世界事，是名阿波陀那。或說本昔世界事，是名伊帝目多伽。或說本昔受生事，是名阇陀伽。或說世界廣大事，是名毗佛略。或說世界未曾有事，是名阿浮陀達磨。或問難世界事，是名優波提舍。此是世界悉檀，為悅眾生故起十二部經，或作十二種說生眾生善，或作十二種說破眾生惡，或作十二種說令眾生悟，是名四悉檀起三藏十二部經。
若十因緣法所成眾生樂聞空者，直為說五陰、十二入、十八界，無不即空。或四、五、六、七、八、九言偈重頌，陰、界、入即空。或說能達陰、入、界即空者，便與授記。或孤然說陰、界、入即空。或無問自說陰、界、入即空。或說知陰、界、入即空，名為禁戒。或舉如幻、如化等，喻陰、界、入即空。或說本昔世間、國土即空。或說本生陰、界、入即空。或說即空廣大。或說陰、入、界即空希有。或難問陰、界、入即空。是為隨樂欲世界悉檀，起通教十二部經，或作十二種說即空生善，或作十二種說即空破惡，或作十二種說即空令悟理，是為四悉檀起通教十二部經也。
若有十因緣法所成眾生樂聞一切世界，一切陰、界、入，及不可說世界，不可說陰、界、入等事者，如來即直說一切正世界及陰、入等，一切翻覆世界及
【現代漢語翻譯】 現代漢語譯本： 禁止不善之事並因此制定戒律，這叫做尼陀那（Nidana，因緣）。或者用比喻來說明世界之事，這叫做阿波陀那（Avadana，譬喻）。或者講述過去的世界之事，這叫做伊帝目多伽（Itivrttaka，本事）。或者講述過去的受生之事，這叫做阇陀伽（Jataka，本生）。或者講述世界廣大的事情，這叫做毗佛略（Vaipulya，方廣）。或者講述世界未曾有之事，這叫做阿浮陀達磨（Adbhuta-dharma，未曾有法）。或者問難世界之事，這叫做優波提舍（Upadesha，論議）。這就是世界的悉檀（Siddhanta，成就），爲了使眾生喜悅而產生了十二部經，或者用十二種方式來說明使眾生生起善念，或者用十二種方式來說明破除眾生的惡念，或者用十二種方式來說明使眾生覺悟，這叫做四悉檀（Catuḥ-siddhānta，四種成就）而產生了三藏十二部經。 如果由十種因緣法所成就的眾生喜歡聽聞空性，就直接為他們說五陰（Skandha，五蘊）、十二入（Ayatana，十二處）、十八界（Dhatu，十八界），沒有哪一樣不是空性的。或者用四句、五句、六句、七句、八句、九句的偈頌來重複頌揚，陰、界、入即是空性。或者說能夠通達陰、入、界即是空性的人，就為他們授記。或者單獨地說陰、界、入即是空性。或者沒有被問就自己說陰、界、入即是空性。或者說知道陰、界、入即是空性，這叫做禁戒。或者舉出如幻、如化等比喻，來比喻陰、界、入即是空性。或者說過去的世界、國土即是空性。或者說過去所生的陰、界、入即是空性。或者說即是空性是廣大的。或者說陰、入、界即是空性是稀有的。或者用提問的方式來探究陰、界、入即是空性。這就是隨順眾生喜好的世界悉檀，產生了通教的十二部經，或者用十二種方式來說明即是空性而生起善念，或者用十二種方式來說明即是空性而破除惡念，或者用十二種方式來說明即是空性而使人覺悟真理，這就是四悉檀產生了通教的十二部經。 如果由十種因緣法所成就的眾生喜歡聽聞一切世界，一切陰、界、入，以及不可說的世界，不可說的陰、界、入等事情，如來就直接說一切正直的世界以及陰、入等，一切翻轉顛倒的世界以及
【English Translation】 English version: Establishing precepts to prevent unwholesome actions is called Nidana (causation). Explaining worldly matters through metaphors is called Avadana (parable). Narrating past worldly events is called Itivrttaka (narrative). Describing past births is called Jataka (birth story). Expounding on vast worldly affairs is called Vaipulya (extensive). Speaking of unprecedented worldly events is called Adbhuta-dharma (miraculous dharma). Questioning and discussing worldly matters is called Upadesha (instruction). These are the Siddhanthas (accomplishments) of the world. To please sentient beings, the twelve divisions of scriptures arise, or twelve methods are used to generate goodness in beings, or twelve methods are used to destroy evil in beings, or twelve methods are used to enlighten beings. These are the four Siddhanthas (Catuḥ-siddhānta) that give rise to the Tripitaka (three baskets) and the twelve divisions of scriptures. If beings formed by the ten causes and conditions delight in hearing about emptiness, directly explain to them that the five Skandhas (aggregates), twelve Ayatanas (sense bases), and eighteen Dhatus (elements) are all empty. Or, through verses of four, five, six, seven, eight, or nine lines, repeatedly praise that the Skandhas, Dhatus, and Ayatanas are empty. Or, for those who can understand that the Skandhas, Ayatanas, and Dhatus are empty, predictions of Buddhahood are given. Or, simply state that the Skandhas, Ayatanas, and Dhatus are empty. Or, without being asked, spontaneously declare that the Skandhas, Ayatanas, and Dhatus are empty. Or, state that knowing the Skandhas, Ayatanas, and Dhatus to be empty is called a precept. Or, use metaphors such as illusion or transformation to illustrate that the Skandhas, Ayatanas, and Dhatus are empty. Or, speak of past worlds and lands as empty. Or, speak of past lives' Skandhas, Ayatanas, and Dhatus as empty. Or, speak of emptiness as vast. Or, speak of the emptiness of the Skandhas, Ayatanas, and Dhatus as rare. Or, question and explore the emptiness of the Skandhas, Ayatanas, and Dhatus. This is the worldly Siddhantha that accords with the desires of beings, giving rise to the twelve divisions of scriptures in the shared teachings, or using twelve methods to generate goodness through emptiness, or using twelve methods to destroy evil through emptiness, or using twelve methods to enlighten beings to the truth through emptiness. These are the four Siddhanthas that give rise to the twelve divisions of scriptures in the shared teachings. If beings formed by the ten causes and conditions delight in hearing about all worlds, all Skandhas, Dhatus, and Ayatanas, as well as unspeakable worlds, unspeakable Skandhas, Dhatus, and Ayatanas, the Tathagata (Thus Come One) directly speaks of all upright worlds and Skandhas, Ayatanas, etc., all reversed and inverted worlds and
陰、入等，一切仰世界及陰、入等，一切倒住世界及陰、入等，一切穢國、一切凈國、一切凡國、一切聖國，如是等種種世界，不可說世界，種種陰、入、界，不可說陰、入、界(云云)。或作四言，乃至九言偈重頌，或孤起偈，或能知國土陰、入、界者，即與記成佛。或能知者，即具禁戒。或譬喻說，或說昔國土事。或說昔受生事。或說廣大事。或說希有事。或說論議事。如是等十二種說悅其樂欲，或生其善，或破其惡，或令悟入，是名四悉檀起別教十二部經。
若十因緣所成眾生樂聞不可說國土、不可說陰界入，皆是真如實相，即直說一切國土依、正即是常寂光；一切陰、入即是菩提，離是無菩提；一色、一香無非中道，離是無別中道；眼、耳、鼻、舌、皆是寂靜門，離此無別寂靜門。或作偈重頌，或作孤起偈，或作無問自說，或知者與記，或知者具戒，或作譬說，或指昔世界，或指本生，或說廣大，或說希有，或作論議。是為赴樂欲世界悉檀，起圓教十二部經，或作十二種說生妙善，或作十二種說頓破惡，或作十二種說頓會理，是為四悉檀起圓教十二部經。
複次，用別、圓兩種四悉檀說十二部經者，是起華嚴教也。但用一番四悉檀說十二部經者，是起三藏教也。若用四番四悉檀說十二部經者，是
【現代漢語翻譯】 現代漢語譯本：陰（蘊，構成個體經驗的要素）、入（處，感官與對像互動的場所）等，一切仰住世界及陰、入等，一切倒住世界及陰、入等，一切穢國（不清凈的國土）、一切凈國（清凈的國土）、一切凡國（凡夫居住的國土）、一切聖國（聖賢居住的國土），像這樣等等種種世界，不可說（無法用語言描述）的世界，種種陰、入、界（界，構成要素的類別），不可說陰、入、界（云云）。或者創作四言，乃至九言的偈頌重複歌頌，或者單獨創作偈頌，或者能夠知曉國土陰、入、界的人，就為他授記將來成佛。或者能夠知曉的人，就具備禁戒（戒律）。或者用譬喻來說明，或者講述過去國土的事情。或者講述過去受生的事情。或者講述廣大的事情。或者講述稀有的事情。或者講述論議的事情。像這樣等等十二種說法使他們喜悅，或者生起他們的善根，或者破除他們的惡業，或者使他們領悟而入道，這叫做用四悉檀（四種普應根機的方法）發起別教（區別于其他教法的教法）的十二部經。 如果十因緣（十種因果關係）所成就的眾生喜歡聽不可說的國土、不可說的陰界入，這些都是真如實相（事物本來的真實面貌），就直接說一切國土的依報（國土本身）和正報（眾生）就是常寂光（永恒寂靜的光明）；一切陰、入就是菩提（覺悟），離開這些就沒有菩提；一色（一種顏色）、一香（一種香味）沒有不是中道（不偏不倚的真理）的，離開這些就沒有別的中道；眼、耳、鼻、舌都是寂靜門（通往寂靜的途徑），離開這些就沒有別的寂靜門。或者創作偈頌重複歌頌，或者創作單獨的偈頌，或者沒有人提問自己就說，或者知曉的人就為他授記，或者知曉的人就具備戒律，或者用譬喻來說明，或者指明過去的世界，或者指明本生（前世），或者講述廣大，或者講述稀有，或者進行論議。這是爲了適應喜歡聽聞的世界悉檀（眾生各自不同的喜好），發起圓教（圓滿的教法）的十二部經，或者用十二種說法生起微妙的善根，或者用十二種說法立刻破除惡業，或者用十二種說法立刻領會真理，這是用四悉檀發起圓教十二部經。 再次，用別教、圓教兩種四悉檀來說十二部經，這是發起華嚴教（《華嚴經》所闡述的教義）的方法。只用一番四悉檀來說十二部經，這是發起三藏教（經、律、論三藏）的方法。如果用四番四悉檀來說十二部經，那就是...
【English Translation】 English version: Skandhas (aggregates, the elements constituting individual experience), Āyatanas (sense bases, the places where senses and objects interact), etc., all worlds that are upright and their skandhas, āyatanas, etc., all worlds that are inverted and their skandhas, āyatanas, etc., all impure lands, all pure lands, all mundane lands, all sacred lands, like these various worlds, unspeakable worlds, various skandhas, āyatanas, dhātus (elements, categories of constituents), unspeakable skandhas, āyatanas, dhātus (and so on). Or composing four-line verses, even up to nine-line verses, repeating and praising, or composing solitary verses, or those who can know the skandhas, āyatanas, and dhātus of the lands, then predictions of their future Buddhahood are given. Or those who can know, then they possess the precepts. Or explaining through metaphors, or narrating past events of lands. Or narrating past rebirths. Or narrating vast matters. Or narrating rare matters. Or narrating matters of debate. Like these twelve kinds of teachings that delight their desires, or generate their goodness, or destroy their evil, or cause them to awaken and enter the path, this is called using the Four Siddhāntas (four methods of universally responding to capacities) to initiate the twelve divisions of scriptures of the Distinct Teaching. If sentient beings formed by the Ten Causes and Conditions (ten causal relationships) like to hear about unspeakable lands, unspeakable skandhas, āyatanas, and dhātus, all these are Suchness and Reality (the true nature of things), then directly say that the environment (the land itself) and the inhabitants (sentient beings) of all lands are the Eternal Tranquil Light; all skandhas and āyatanas are Bodhi (enlightenment), without these there is no Bodhi; one color and one fragrance are none other than the Middle Way (the truth of non-duality), without these there is no other Middle Way; the eyes, ears, nose, and tongue are all gates to tranquility, without these there are no other gates to tranquility. Or composing verses repeating and praising, or composing solitary verses, or speaking without being asked, or giving predictions to those who know, or those who know possess the precepts, or explaining through metaphors, or pointing to past worlds, or pointing to past lives, or narrating vastness, or narrating rarity, or engaging in debate. This is to accord with the desires of sentient beings, using the Worldly Siddhānta (different preferences of sentient beings) to initiate the twelve divisions of scriptures of the Perfect Teaching, or using twelve kinds of teachings to generate subtle goodness, or using twelve kinds of teachings to immediately destroy evil, or using twelve kinds of teachings to immediately understand the truth, this is using the Four Siddhāntas to initiate the twelve divisions of scriptures of the Perfect Teaching. Furthermore, using both the Distinct and Perfect Teachings' Four Siddhāntas to explain the twelve divisions of scriptures, this is the method of initiating the Avataṃsaka Teaching (the teachings expounded in the Avataṃsaka Sūtra). Using only one set of the Four Siddhāntas to explain the twelve divisions of scriptures, this is the method of initiating the Tripiṭaka Teaching (the three collections of scriptures: Sūtra, Vinaya, and Abhidharma). If using four sets of the Four Siddhāntas to explain the twelve divisions of scriptures, then...
起方等教也。若用三番四悉檀說十二部經者，是起般若教也。若但用一番四悉檀說十二部經者，是起法華教也。《大論》云：「四悉檀攝十二部經」，其義如是。《地持》云：「菩薩入摩得勒伽，造不顛倒論，為令正法得久住禪而作論也。」菩薩住是禪，觀眾生於佛去世后，根、緣不同，作論通經。天親用兩番四悉檀造《地論》，通華嚴。舍利弗用初番四悉檀造《毗曇》，五百羅漢造《毗婆沙》，通三藏，見有得道意也。訶黎跋摩亦用初番四悉檀造《成實論》，通三藏，見空得道意也。迦栴延亦用初番四悉檀造《毗勒論》，通三藏，見空有得道意也。龍樹用四番四悉檀造《中論》，三番正通大乘，一番傍通三藏。彌勒用二番四悉檀造《地持》，通華嚴。無著亦用二番四悉檀造《攝大乘》。龍樹用三番四悉檀造《大智度》，通《大品》。天親用一番四悉檀，通《法華》。世人傳，天親、龍樹各作《涅槃論》，未來此土，準例可知。又，五通神仙種種諸論，釋天善論，大梵出欲論，皆用初番悉檀，方便利益意也。《書》云：「文行誠信，定禮刪詩，垂裕得昆。」即世界也。「官人以德，賞延於世。」即為人也。「叛而伐之，刑故無小。」即對治也。「政在清靜，道合天心，人王無上。」即是世間第一義悉檀也。
六
【現代漢語翻譯】 現代漢語譯本 開始講方等教（Vaipulya）的時候，如果用三種方式的四悉檀（catuh-siddhanta，四種成就）來解釋十二部經，這就是開始講般若教（Prajna）的時候。如果只用一種方式的四悉檀來解釋十二部經，這就是開始講法華教（Lotus Sutra）的時候。《大智度論》（Mahaprajnaparamita-sastra）中說：『四悉檀涵蓋十二部經』，就是這個意思。《地持論》（Bodhisattvabhumi-sastra）中說：『菩薩進入摩得勒伽（Matrka），造作不顛倒的論著，是爲了讓正法能夠長久住世而作論。』菩薩安住在這種禪定中，觀察眾生在佛陀去世后，根器和因緣各不相同，因此作論來貫通經典。 天親（Vasubandhu）用兩種方式的四悉檀造《地論》（Dasabhumika-sastra），貫通《華嚴經》（Avatamsaka Sutra）。舍利弗（Sariputra）用第一種方式的四悉檀造《阿毗曇》（Abhidhamma），五百羅漢造《毗婆沙》（Vibhasa），貫通三藏（Tripitaka），看到了眾生有得道的可能性。訶黎跋摩（Harivarman）也用第一種方式的四悉檀造《成實論》（Satyasiddhi-sastra），貫通三藏，看到了通過空性（sunyata）得道的可能性。迦旃延（Katyayana）也用第一種方式的四悉檀造《毗勒論》，貫通三藏，看到了通過空和有得道的可能性。龍樹（Nagarjuna）用四種方式的四悉檀造《中論》（Madhyamaka-karika），其中三種方式主要貫通大乘（Mahayana），一種方式附帶貫通三藏。彌勒（Maitreya）用兩種方式的四悉檀造《地持論》，貫通《華嚴經》。無著（Asanga）也用兩種方式的四悉檀造《攝大乘論》（Mahayana-samgraha）。龍樹用三種方式的四悉檀造《大智度論》，貫通《大品般若經》（Mahaprajnaparamita Sutra）。天親用一種方式的四悉檀，貫通《法華經》。世人傳說，天親、龍樹各自作了《涅槃論》（Nirvana Sutra），未來在此土的情況，可以參照這些例子來推斷。此外，五通神仙的各種論著，釋天善論，大梵出欲論，都用第一種方式的悉檀，是爲了方便利益眾生。 《尚書》（Shu Jing）中說：『文采、德行、誠信，確定禮儀、刪定詩歌，為後代留下福祉。』這就是世界悉檀（lokasiddhanta，世界成就）。『任用有德之人為官，賞賜可以延續到後代。』這就是為人悉檀（purushasiddhanta，為人成就）。『背叛就討伐他，懲罰過去的罪惡不分大小。』這就是對治悉檀（pratipakshasiddhanta，對治成就）。『政治在於清靜，道與天心相合，人王至高無上。』這就是世間第一義悉檀（paramarthasiddhanta，第一義成就）。 六
【English Translation】 English version The beginning of teaching the Vaipulya (方等教) is when the twelve divisions of scriptures are explained using the four siddhantas (四悉檀, catuh-siddhanta, four kinds of attainments) in three ways. The beginning of teaching the Prajna (般若教) is when the twelve divisions of scriptures are explained using the four siddhantas in three ways. The beginning of teaching the Lotus Sutra (法華教) is when the twelve divisions of scriptures are explained using the four siddhantas in only one way. The Mahaprajnaparamita-sastra (大智度論) says: 'The four siddhantas encompass the twelve divisions of scriptures,' and that is the meaning. The Bodhisattvabhumi-sastra (地持論) says: 'The Bodhisattva enters the Matrka (摩得勒伽) and composes non-inverted treatises in order to make the Proper Dharma abide long in the world.' The Bodhisattva abides in this samadhi, observing that sentient beings have different roots and conditions after the Buddha's passing, and therefore composes treatises to connect the scriptures. Vasubandhu (天親) used the four siddhantas in two ways to compose the Dasabhumika-sastra (地論), connecting the Avatamsaka Sutra (華嚴經). Sariputra (舍利弗) used the first of the four siddhantas to compose the Abhidhamma (阿毗曇), and five hundred Arhats composed the Vibhasa (毗婆沙), connecting the Tripitaka (三藏), seeing the potential for sentient beings to attain the Way. Harivarman (訶黎跋摩) also used the first of the four siddhantas to compose the Satyasiddhi-sastra (成實論), connecting the Tripitaka, seeing the potential to attain the Way through emptiness (sunyata). Katyayana (迦旃延) also used the first of the four siddhantas to compose the Vibhasa, connecting the Tripitaka, seeing the potential to attain the Way through emptiness and existence. Nagarjuna (龍樹) used the four siddhantas in four ways to compose the Madhyamaka-karika (中論), with three ways mainly connecting the Mahayana (大乘), and one way incidentally connecting the Tripitaka. Maitreya (彌勒) used the four siddhantas in two ways to compose the Bodhisattvabhumi-sastra (地持論), connecting the Avatamsaka Sutra. Asanga (無著) also used the four siddhantas in two ways to compose the Mahayana-samgraha (攝大乘論). Nagarjuna used the four siddhantas in three ways to compose the Mahaprajnaparamita-sastra (大智度論), connecting the Mahaprajnaparamita Sutra (大品般若經). Vasubandhu used the four siddhantas in one way, connecting the Lotus Sutra (法華經). People say that Vasubandhu and Nagarjuna each composed a Nirvana Sutra (涅槃論), and the situation in this land in the future can be inferred from these examples. Furthermore, the various treatises of the five-penetration immortals, the Treatise on the Goodness of Sakra, and the Treatise on Brahma's Departure from Desire, all use the first of the siddhantas, for the intention of convenient benefit. The Book of Documents (尚書) says: 'Refinement, conduct, sincerity, determining rites, editing poems, leaving blessings for descendants.' This is the lokasiddhanta (世界悉檀, world attainment). 'Employing virtuous people as officials, rewards can extend to future generations.' This is the purushasiddhanta (為人悉檀, personal attainment). 'Rebel and attack them, punish past sins regardless of size.' This is the pratipakshasiddhanta (對治悉檀, remedial attainment). 'Politics lies in purity and tranquility, the Way aligns with the heart of Heaven, the human king is supreme.' This is the paramarthasiddhanta (第一義悉檀, ultimate meaning attainment). Six
、起聖說、聖默者。《思益》云：「佛告諸比丘：汝等當行二事，若聖說法、若聖默然。」聖說如上辨。聖默然者，夫四種四諦並是三乘聖人所證之法，非下凡所知，故不可說；假令說之，如為盲人設燭，何益無目者乎！故不可說，名聖默然。華嚴中數世界，不可說、不可說，明理極不可說、不可說。約無量、無作兩番四諦，不生生、不生不生法，明不可說。不可說，名聖默然。若三藏中，憍陳如比丘最初獲得真實之知見，寂然無聲字。身子云：「吾聞解脫之中，無有言說者。」是約生滅四諦生生之法，明不可說。不可說，名聖默然。《凈名》杜口，《大集》無言菩薩不可智知，不可識識，言語道斷，心行亦訖，不生不滅，法如涅槃。此約四番四諦不可說。不可說，名聖默然。若《大品》句句悉不可得。不可得者，不可以身得，不可以心得，不可以口得。此約三番四諦，生、不生、不生生、不生不生法，明不可得。不可得，故不可說。不可說，名聖默然。此經明「止止不須說，我法妙難思」；「是法不可示，言辭相寂滅」，不可以言宣，非思量分別之所能解。此約無作四諦，不生不生法，明不可說。不可說故，名聖默然。
問：為樂他故，有聖說法；為自樂故，名聖默然。默然則不益他？
答：正為自樂
【現代漢語翻譯】 現代漢語譯本： 起聖說（開始聖人的說法）、聖默者（聖人的沉默）。《思益經》（《思益梵天所問經》的簡稱）中說：『佛告訴各位比丘：你們應當奉行兩件事，一是聖人的說法，一是聖人的沉默。』聖人的說法如上面所辨析的。聖人的沉默，是指四種四諦（四種不同的觀察真理的角度）都是三乘（聲聞乘、緣覺乘、菩薩乘）聖人所證悟的法，不是下等凡夫所能理解的，所以不可說；即使說了，就像為盲人點燈，對沒有眼睛的人有什麼用呢！所以不可說，稱為聖人的沉默。在《華嚴經》（《華嚴經》）中，無數世界，不可說、不可說，說明理極深奧，不可說、不可說。從無量、無作兩種四諦來看，不生生、不生不生法，說明不可說。不可說，稱為聖人的沉默。在三藏（經、律、論）中，憍陳如（Ajñāta Kauṇḍinya）比丘最初獲得真實的知見，寂然無聲字。舍利弗（Śāriputra）說：『我聽說解脫之中，沒有言說。』這是從生滅四諦（觀察事物生滅變化的真理）生生之法，說明不可說。不可說，稱為聖人的沉默。《維摩詰經》（《維摩詰所說經》的簡稱）中的維摩詰杜口不言，《大集經》（《大方等大集經》的簡稱）中的無言菩薩不可用智知，不可用識識，言語的道路斷絕，心的活動也停止，不生不滅，法如涅槃。這是從四種四諦（四種不同的觀察真理的角度）不可說。不可說，稱為聖人的沉默。如果從《大品般若經》（《摩訶般若波羅蜜經》的簡稱）來看，句句都不可得。不可得，是指不可以身得，不可以心得，不可以口得。這是從三種四諦（三種不同的觀察真理的角度），生、不生、不生生、不生不生法，說明不可得。不可得，所以不可說。不可說，稱為聖人的沉默。這部經說明『止止，不須說，我的法微妙難以思議』；『這個法不可示現，言辭的相狀寂滅』，不可以用言語宣說，不是思量分別所能理解的。這是從無作四諦（觀察無為法的真理），不生不生法，說明不可說。因為不可說，所以稱為聖人的沉默。
問：爲了使他人快樂，有聖人的說法；爲了自己快樂，稱為聖人的沉默。沉默則不能利益他人？
答：正是爲了自己快樂。
【English Translation】 English version: The arising of holy speech, and the silence of the holy. The Si Yi Jing (short for Si Yi Fantian Suo Wen Jing) states: 'The Buddha told the bhikshus (monks): You should practice two things, the holy speech and the holy silence.' The holy speech is as discussed above. The holy silence refers to the four types of Four Noble Truths, which are the dharmas (teachings) realized by the aryas (saints) of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), and cannot be understood by ordinary beings, therefore they cannot be spoken of; even if they were spoken of, it would be like lighting a candle for a blind person, what benefit would it be to someone without eyes! Therefore, they cannot be spoken of, and are called the holy silence. In the Avataṃsaka Sūtra (Huayan Jing), countless worlds, unspeakable, unspeakable, illustrate that the principle is extremely profound, unspeakable, unspeakable. From the perspective of the immeasurable and uncreated Four Noble Truths, the non-arising arising, and the non-arising non-arising dharmas, illustrate the unspeakable. The unspeakable is called the holy silence. In the Tripiṭaka (three baskets of Buddhist texts), Ajñāta Kauṇḍinya (Qiao Chen Ru) bhikshu initially attained true knowledge and insight, silently without words. Śāriputra (Shenzi) said: 'I have heard that in liberation, there is no speech.' This is from the arising arising dharma of the Four Noble Truths of arising and ceasing, illustrating the unspeakable. The unspeakable is called the holy silence. In the Vimalakīrti Nirdeśa Sūtra (Jing Ming), Vimalakīrti remains silent; in the Mahāsaṃnipāta Sūtra (Daji Jing), the Unspeakable Bodhisattva cannot be known by wisdom, cannot be recognized by consciousness, the path of language is cut off, the activity of the mind also ceases, neither arising nor ceasing, the dharma is like nirvāṇa. This is from the four types of Four Noble Truths, illustrating the unspeakable. The unspeakable is called the holy silence. If from the Mahāprajñāpāramitā Sūtra (Da Pin) every phrase is unattainable. Unattainable means it cannot be attained by the body, cannot be attained by the mind, cannot be attained by the mouth. This is from the three types of Four Noble Truths, arising, non-arising, non-arising arising, non-arising non-arising dharmas, illustrating the unattainable. Because it is unattainable, it is unspeakable. The unspeakable is called the holy silence. This sūtra states 'Stop, stop, no need to speak, my dharma is subtle and difficult to contemplate'; 'This dharma cannot be shown, the appearance of words is extinguished', it cannot be proclaimed with words, it cannot be understood by thought and discrimination. This is from the uncreated Four Noble Truths, the non-arising non-arising dharma, illustrating the unspeakable. Because it is unspeakable, it is called the holy silence.
Question: For the sake of making others happy, there is the holy speech; for the sake of one's own happiness, it is called the holy silence. Does silence not benefit others?
Answer: It is precisely for one's own happiness.
，傍亦益他。若人厭文，不好言語，為悅是人，故聖默然。如《律》中：為福他故受供，聖則默然。如脅比丘，對破馬鳴，是故默然。如佛結跏正念，身心不動，令無量人得悟道跡。是故默然，皆是四悉檀，起此默然，利益一切，何謂無益！
問：
《論》云：「四悉檀攝八萬四千法藏」，其相云何？
答：
《賢劫經》云：「從佛初發心去，乃至分舍利，凡三百五十法門，一一門各有六度，合二千一百度。用是度，對破四分煩惱，合成八千四百。約一變為十，合八萬四千也。」若作八萬四千法藏名，是世界悉檀攝。若作八萬四千塵勞門名，為人悉檀攝；八萬四千三昧、八萬四千陀羅尼門，亦如是。若作八萬四千對治、八萬四千空門，對治悉檀攝。若作八萬四千諸波羅蜜、八萬四千度無極，第一義悉檀攝。
又一說：佛地三百五十法門，一一門有十善，合三千五百善。治四分，則一萬四千。又治六根，即八萬四千也。
七、明得用、不得用者。夫四悉檀獨有如來究竟具得，微妙能用。下地已去，得、用不同，凡有四句：不得不用、得而不用、不得而用、亦得亦用。凡夫外道苦集流轉，尚不能知四悉檀名字，誰論其得？既其不得，云何能用也！若三藏教二乘慇勤自行者，知苦、斷
【現代漢語翻譯】 現代漢語譯本： 而且也能利益他人。如果有人厭惡文辭，不喜歡言語，爲了使這個人高興，所以聖人保持沉默。例如《律》中說：爲了使他人獲得福報而接受供養，聖人就保持沉默。例如脅比丘（脅比丘：一位比丘的名字），面對破斥馬鳴（馬鳴：一位論師的名字），所以保持沉默。例如佛陀結跏趺坐，保持正念，身心不動，使無量的人得以領悟道跡。所以保持沉默，這些都是用四悉檀（四悉檀：指世界悉檀、為人悉檀、對治悉檀、第一義悉檀）來發起這種沉默，利益一切眾生，怎麼能說沒有利益呢！ 問： 《論》中說：『四悉檀涵蓋八萬四千法藏』，它的相狀是怎樣的？ 答： 《賢劫經》（賢劫經：一部佛經的名字）中說：『從佛陀最初發心開始，乃至分舍利（舍利：佛陀火化后的遺物），總共有三百五十個法門，每一個法門各有六度（六度：佈施、持戒、忍辱、精進、禪定、般若），合起來是二千一百度。用這些度，來對治四種煩惱，合起來是八千四百。再將一個變為十個，合起來就是八萬四千。』如果將八萬四千法藏作為名稱，就屬於世界悉檀所攝。如果將八萬四千塵勞門（塵勞門：煩惱的入口）作為名稱，就屬於為人悉檀所攝；八萬四千三昧（三昧：禪定）、八萬四千陀羅尼門（陀羅尼門：咒語的入口），也是這樣。如果將八萬四千對治（對治：對治煩惱的方法）、八萬四千空門（空門：通往空性的法門）作為名稱，就屬於對治悉檀所攝。如果將八萬四千諸波羅蜜（波羅蜜：到達彼岸的方法）、八萬四千度無極（度無極：沒有止境的度脫）作為名稱，就屬於第一義悉檀所攝。 又有一種說法：佛陀的三百五十個法門，每一個法門有十善（十善：不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪、不嗔、不癡），合起來是三千五百善。用來對治四種煩惱，就是一萬四千。又用來對治六根（六根：眼、耳、鼻、舌、身、意），就是八萬四千。 七、說明得用、不得用的人。四悉檀只有如來（如來：佛陀的稱號）究竟圓滿地獲得，微妙地運用。下地（下地：指較低的修行層次）以下，獲得和運用不同，總共有四句：不得不用、得而不用、不得而用、亦得亦用。凡夫外道（外道：佛教以外的宗教或哲學）處於苦集（苦集：苦諦和集諦，佛教四聖諦中的兩種）的流轉之中，尚且不能知道四悉檀的名字，誰會談論他們是否獲得呢？既然他們沒有獲得，又怎麼能運用呢！如果三藏教（三藏教：聲聞藏、菩薩藏、佛藏）的二乘（二乘：聲聞乘和緣覺乘）修行者慇勤地自行，知道苦、斷
【English Translation】 English version: Moreover, it also benefits others. If someone dislikes writing and doesn't like speaking, the sage remains silent to please that person. For example, in the Vinaya (Vinaya: the monastic rules), it says: 'To receive offerings for the sake of benefiting others, the sage remains silent.' For example, Bhikshu Parsva (Bhikshu Parsva: the name of a Bhikshu), facing the refutation of Asvaghosa (Asvaghosa: the name of a teacher), therefore remained silent. For example, when the Buddha sat in the lotus position with mindfulness, his body and mind unmoving, he enabled countless people to realize the path. Therefore, remaining silent, all of these are based on the four Siddhantas (four Siddhantas: referring to Lokasiddhanta, Purushasiddhanta, Pratipakshasiddhanta, and Paramarthasiddhanta) to initiate this silence, benefiting all beings. How can it be said to be without benefit! Question: The Shastra (Shastra: a treatise or commentary) says: 'The four Siddhantas encompass the eighty-four thousand Dharma-treasures.' What is their nature? Answer: The Bhadrakalpika Sutra (Bhadrakalpika Sutra: the name of a Buddhist scripture) says: 'From the Buddha's initial aspiration onwards, up to the distribution of the relics (relics: the remains after the Buddha's cremation), there are a total of three hundred and fifty Dharma-gates, each gate having six Paramitas (six Paramitas: Dana, Sila, Kshanti, Virya, Dhyana, Prajna), totaling two thousand one hundred Paramitas. Using these Paramitas to counteract the four types of afflictions, totaling eight thousand four hundred. Then, transforming one into ten, totaling eighty-four thousand.' If the name is made as eighty-four thousand Dharma-treasures, it is included in Lokasiddhanta. If the name is made as eighty-four thousand entrances of defilements (entrances of defilements: the entry point of afflictions), it is included in Purushasiddhanta; the eighty-four thousand Samadhis (Samadhis: meditative states), the eighty-four thousand Dharani-gates (Dharani-gates: the entry point of mantras), are also like this. If the name is made as eighty-four thousand antidotes (antidotes: methods to counteract afflictions), eighty-four thousand emptiness-gates (emptiness-gates: the gate to emptiness), it is included in Pratipakshasiddhanta. If the name is made as eighty-four thousand Paramitas (Paramitas: methods to reach the other shore), eighty-four thousand limitless crossings (limitless crossings: limitless liberation), it is included in Paramarthasiddhanta. Another explanation: The Buddha's three hundred and fifty Dharma-gates, each gate has ten virtues (ten virtues: not killing, not stealing, not committing adultery, not lying, not slandering, not speaking harshly, not engaging in frivolous talk, not being greedy, not being angry, not being ignorant), totaling three thousand five hundred virtues. Using them to counteract the four afflictions, it is fourteen thousand. Also, using them to counteract the six senses (six senses: eye, ear, nose, tongue, body, mind), it is eighty-four thousand. 7. Explaining those who attain and use, and those who do not attain and use. Only the Tathagata (Tathagata: an epithet of the Buddha) ultimately and completely attains the four Siddhantas, and subtly uses them. Below the lower levels (lower levels: referring to lower levels of practice), attainment and use are different, there are a total of four sentences: cannot attain but must use, attain but do not use, cannot attain but use, and both attain and use. Ordinary people and non-Buddhists (non-Buddhists: religions or philosophies other than Buddhism) are in the cycle of suffering and accumulation (suffering and accumulation: Dukkha and Samudaya, two of the Four Noble Truths in Buddhism), and cannot even know the names of the four Siddhantas, who would discuss whether they have attained them? Since they have not attained them, how can they use them! If the practitioners of the Two Vehicles (Two Vehicles: Sravakayana and Pratyekabuddhayana) of the Tripitaka teachings (Tripitaka teachings: Sravaka Pitaka, Bodhisattva Pitaka, Buddha Pitaka) diligently practice themselves, knowing suffering and cessation
集、修道、證滅、入真，亦名為得。不度眾生，故不能用。假令用者，差機不當，故凈名訶滿愿云：「不知人根，不應說法，無以穢食，置於寶器。」如富樓那九旬化外道，反被蚩笑！文殊暫往，師徒皆伏。此是不知樂欲，不能用世界悉檀也。如身子教二弟子，善根不發，更生邪疑，此不能用為人悉檀也。如五百羅漢為迦絺那說四諦，都無利益；佛為說不凈觀，即得破惡。此不能用對治悉檀也。如身子不度福增，大醫不治，小醫拱手，五百皆不度，佛度即得羅漢，此不能用第一義悉檀也。支佛亦然，是名得而不用也。次明三藏教菩薩者，雖知苦、集、修道，止伏、結惑，未有滅證，但得三悉檀。雖未得一，而能用四。所以者何？如病導師，具足船筏，身在此岸，而度人彼岸，常以化人為事，自未得度先度人，是為不得而用。通教二乘，體門雖巧，得而不用，與三藏同也。通教菩薩，初心至六地，亦得亦用，用而未巧；七地入假，其用則勝也。若別教十住，但得析法、體法兩種四悉檀，而未能用；十行方能用；十回向進得相似四悉檀，亦能相似用；登地分真得，亦分真用。圓教五品弟子，未能得用；六根清凈，相似得用；初住分真，得用也；唯佛究竟得、究竟用。
八、明四悉檀權實者，四諦各辨四悉檀者，此通
【現代漢語翻譯】 現代漢語譯本：集（Samudaya，苦之因）、修道（Marga，解脫之道）、證滅（Nirodha，苦之滅盡）、入真（進入真如），也稱為『得』。如果不能度化眾生，就不能運用這些道理。如果勉強運用，就會因為不適合對方的根器而產生偏差。所以《維摩詰經》中凈名居士呵斥滿愿尊者說：『不瞭解眾生的根性，就不應該說法，不能用污穢的食物放在珍貴的器皿里。』比如富樓那尊者用九十天的時間教化外道，反而被他們嘲笑！而文殊菩薩只是短暫地去了一下，外道師徒就都降伏了。這就是因為不瞭解眾生的喜好和慾望，不能運用世界悉檀（Lokadharmapratisamvitti，隨順世間法的方便）的緣故。比如舍利弗尊者教導兩個弟子，他們的善根沒有生髮，反而產生了邪見和疑惑，這就是不能運用為人悉檀（Purusarthapratisamvitti，針對個人根性的教導）的緣故。比如五百羅漢為迦旃延尊者講說四諦，卻沒有任何利益；佛陀為他們講說不凈觀，他們立刻就破除了惡念。這就是不能運用對治悉檀（Pratipaksa-pratisamvitti，對治煩惱的方便）的緣故。比如舍利弗尊者不能度化福增比丘，就像高明的醫生不能醫治的疾病，小醫生也只能拱手無策，五百羅漢都不能度化他，而佛陀一教化，他就證得了阿羅漢果位，這就是不能運用第一義悉檀（Paramarthapratisamvitti，引導證悟真理的方便）的緣故。辟支佛也是這樣，這叫做『得到』了卻不能『運用』。接下來闡明三藏教的菩薩，雖然知道苦、集、修道，能夠止息和降伏煩惱，但還沒有證得滅，只是得到了三種悉檀。雖然沒有得到第一義悉檀，卻能運用四種悉檀。這是為什麼呢？就像一個生病的嚮導，雖然具備了船隻和竹筏，自身還在這個岸邊，卻能幫助人們到達彼岸，總是以教化他人為己任，自己還沒有得度卻先度化他人，這就是『沒有得到』卻能『運用』。通教的二乘人，在體解空性方面雖然巧妙，但『得到』了卻不『運用』，與三藏教相同。通教的菩薩，從最初發心到六地菩薩，既能『得到』也能『運用』，但『運用』得還不夠巧妙；七地菩薩入假觀后，其『運用』就更加殊勝了。如果別教的十住菩薩，只是得到了析法和體法兩種四悉檀，而還不能『運用』；十行菩薩才能『運用』；十回向菩薩進一步得到了相似的四悉檀，也能相似地『運用』；登地菩薩分證真如，也能分證地『運用』。圓教的五品弟子，還不能『得到』和『運用』；六根清凈位，相似地『得到』和『運用』；初住菩薩分證真如，就能『得到』和『運用』了；只有佛陀才能究竟地『得到』和究竟地『運用』。 第八，闡明四悉檀的權實。四諦各自辨別四悉檀，這是通用的。
【English Translation】 English version: 'Collection' (Samudaya, the cause of suffering), 'Cultivation of the Path' (Marga, the path to liberation), 'Attainment of Cessation' (Nirodha, the cessation of suffering), and 'Entering into Truth' (entering into Suchness), are also called 'attainment'. If one cannot liberate sentient beings, then one cannot utilize these principles. If one forces their use, it will be flawed due to not being suitable for the recipient's capacity. Therefore, in the 'Vimalakirti Sutra', Vimalakirti scolds Purna, saying, 'Without understanding the roots of people, one should not teach the Dharma; one should not place unclean food in precious vessels.' For example, when the Venerable Purna spent ninety days teaching non-Buddhists, he was instead ridiculed! When Manjusri Bodhisattva briefly visited, the teachers and disciples all submitted. This is because they did not understand the inclinations and desires of sentient beings and could not utilize the Lokadharmapratisamvitti (Worldly Truths, expedient means that accord with worldly customs). For example, when Shariputra taught two disciples, their roots of goodness did not develop; instead, they generated wrong views and doubts. This is because he could not utilize the Purusarthapratisamvitti (Truths for Individuals, teachings tailored to individual capacities). For example, when five hundred Arhats explained the Four Noble Truths to Katyayana, there was no benefit; when the Buddha explained the Contemplation of Impurity, they immediately broke through their defilements. This is because they could not utilize the Pratipaksa-pratisamvitti (Truths of Opposition, antidotal teachings). For example, Shariputra could not liberate Bhadravardhana, like a skilled doctor unable to cure a disease, leaving lesser doctors helpless; the five hundred Arhats could not liberate him, but the Buddha liberated him and he attained Arhatship. This is because they could not utilize the Paramarthapratisamvitti (Truths of Ultimate Meaning, teachings that lead to ultimate realization). The Pratyekabuddhas are also like this; this is called 'attaining' but not 'utilizing'. Next, explaining the Bodhisattvas of the Tripitaka teaching, although they know suffering, its cause, and the path, and can subdue afflictions, they have not yet attained cessation; they have only attained three of the four pratisaṃvitti. Although they have not attained the first, they can utilize all four. Why is this? It is like a sick guide who possesses boats and rafts, remaining on this shore but helping people reach the other shore, always taking the liberation of others as their task, liberating others before liberating themselves; this is 'not attaining' but being able to 'utilize'. The Two Vehicles of the Shared Teaching, although skillful in understanding emptiness, 'attain' but do not 'utilize', like the Tripitaka teaching. The Bodhisattvas of the Shared Teaching, from the initial aspiration to the sixth ground, both 'attain' and 'utilize', but their 'utilization' is not yet skillful; after the seventh ground, entering the provisional, their 'utilization' becomes superior. If the Ten Abodes of the Distinct Teaching only attain the two types of four pratisaṃvitti, the analytical and the integral, but cannot yet 'utilize' them; only the Ten Practices can 'utilize' them; the Ten Dedications further attain similar four pratisaṃvitti and can similarly 'utilize' them; the Bodhisattvas who have attained the grounds partially realize Suchness and can partially 'utilize' them. The disciples of the Five Grades of the Perfect Teaching cannot yet 'attain' and 'utilize'; in the stage of purification of the six senses, they similarly 'attain' and 'utilize'; the Bodhisattvas of the Initial Abode partially realize Suchness and can 'attain' and 'utilize' them; only the Buddha ultimately 'attains' and ultimately 'utilizes'. Eighth, clarifying the provisional and real aspects of the four pratisaṃvitti. The Four Noble Truths each distinguish the four pratisaṃvitti; this is universal.
途說耳。《釋論》云：「諸經多說三悉檀，不說第一義」者，此指三藏。三藏多說因緣生生事相，滅色取空，少說第一義。就三藏菩薩，但約三悉檀明四，若就佛即具四。雖爾，終是拙度，權逗小機也。若通教四諦明四悉檀，體法即真，其門則巧故。《釋論》云：「今欲說第一義悉檀故，說《摩訶般若波羅蜜經》。」就佛、菩薩，皆得有四；而約方便真諦以明悉檀，猶屬權也。若別教四諦明四悉檀，約于中道，此意則深；而猶是歷別，別相未融，教道是權，此則非妙。今圓教四諦明四悉檀，其相圓融，最實之說。故四悉檀，是實、是妙。
若用此權、實約五味教者：乳教則有四權、四實；酪教但有四權；生蘇則有十二權、四實；熟蘇則有八權、四實；涅槃十二權、四實；法華四種俱實(云云)。
問：
三藏菩薩雖得四悉檀，望通教但成三悉檀。今通教望別教云何？
答：
有二義，當通是得四，望別但得三。
問：
別教望圓，亦爾不？
答：
不例，圓、別證道同故。
並曰：三藏、通教俱證真諦，亦應俱得四？
答：
三藏真諦雖同，菩薩不斷惑，故闕一。圓、別俱斷惑，是故俱四。
又，並三藏、通等雖四而三可是權，別
教四而不三應非是權？
答：
三藏、通教，教、證俱是權，故但三無四。別教教道權、證道實，從證則四，從教則權。
又，並證道有四，教道應三？
答：
若取地前為教道，應如所問(云云)。
九、開權顯實者，一切諸法莫不皆妙，一色一香無非中道，眾生情隔于妙耳。大悲順物，不與世諍，是故明諸權、實不同。故《無量義》云：「四十餘年，三法、四果、二道不合」、「今開方便門，示真實相」、「唯以一大事因緣，但說無上道」、「開佛知見，悉使得入究竟實相」。除滅化城，即是決粗；皆至寶所，即是入妙。若乳教四妙，與今妙不殊。唯決其四權，入今之妙。是故文云：「菩薩聞是法，疑網皆已除」，即此意也。決酪教四權、生蘇十二權、熟蘇八權，皆得入妙。故文云：「千二百羅漢，悉亦當作佛」，又云：「決了聲聞法，是眾經之王，聞已諦思惟，得近無上道」。《方等》、《般若》所論妙者，亦與今妙不殊。開權顯實，其意在此。
問曰：
決諸權悉檀同成妙第一義，為當爾不？
答：
決權入妙，自在無礙。假令妙第一義不隔於三，三不隔一，一三自在。今且作一種解釋也。若決諸權世界悉檀為妙世界悉檀者，即是對於釋名妙
【現代漢語翻譯】 問：『教四而不三應非是權？』（四教指的是藏、通、別、圓四教，三教指的是藏、通、別三教，權指的是權教，即方便教法。提問：如果說四教而不說三教，那麼這應該不是權教吧？）
答：三藏教、通教，教和證悟都是權巧方便，所以只有三而沒有四。別教的教道是權巧方便，證道是真實，從證悟來說是四教，從教法來說是權教。
又問：如果說證道有四教，那麼教道應該只有三教嗎？
答：如果以地上菩薩之前的階段作為教道，那麼就應該如你所問的那樣。
九、開權顯實，是指一切諸法沒有不妙的，一色一香無不是中道，只是眾生的情執隔絕了妙理罷了。大悲心順應萬物，不與世俗爭辯，所以要闡明諸權教和實教的不同。《無量義經》說：『四十餘年，三法、四果、二道不合』，『現在開啟方便之門，顯示真實之相』，『唯獨以一大事因緣，只說無上道』，『開啟佛的知見，使一切眾生都能夠進入究竟的實相』。除去化城，就是決粗；都到達寶所，就是入妙。如果說乳教的四妙，與現在的妙沒有差別。只是決斷其中的四種權教，進入現在的妙。所以經文說：『菩薩聞是法，疑網皆已除』，就是這個意思。決斷酪教的四權、生蘇教的十二權、熟蘇教的八權，都能夠進入妙。所以經文說：『千二百羅漢，悉亦當作佛』，又說：『決了聲聞法，是眾經之王，聞已諦思惟，得近無上道』。《方等經》、《般若經》所說的妙，也與現在的妙沒有差別。開權顯實，其意義就在這裡。
問：決斷諸權實悉檀（悉檀，意為成就、宗趣，此處指佛陀教化的目的和方法）同歸于妙第一義，是這樣嗎？
答：決斷權教而入妙，自在無礙。假設妙第一義不隔於三，三不隔一，一三自在。現在且作一種解釋。如果決斷諸權教的世界悉檀為妙世界悉檀，那就是對於釋名妙（釋名妙，指用解釋名相的方式來闡釋妙理）。
【English Translation】 Question: 'Is it not the case that teaching four but not three should not be expedient?' (The four teachings refer to the Tripitaka, Shared, Distinct, and Perfect teachings; the three teachings refer to the Tripitaka, Shared, and Distinct teachings; expedient refers to expedient teachings, i.e., skillful means. Question: If we speak of the four teachings but not the three, then shouldn't this not be an expedient teaching?)
Answer: The Tripitaka teaching and the Shared teaching, both the teaching and the realization are expedient, so there are only three and not four. The Distinct teaching's teaching path is expedient, and its realization path is real. From the perspective of realization, it is four; from the perspective of teaching, it is expedient.
Question: Furthermore, if the path of realization has four, should the path of teaching have three?
Answer: If we take the stage before the ground (of a Bodhisattva) as the teaching path, then it should be as you asked.
- 'Opening the expedient and revealing the real' means that all dharmas are without exception wonderful; one color, one fragrance is none other than the Middle Way. It is only that sentient beings' emotions are separated from the wonderful. Great compassion accords with things and does not contend with the world. Therefore, it is necessary to clarify the differences between the expedient and the real. Thus, the Infinite Meaning Sutra says: 'For over forty years, the three laws, four fruits, and two paths did not combine,' 'Now I open the gate of expedient means and reveal the true aspect,' 'Solely for the sake of one great event, I only speak of the unsurpassed path,' 'Open the Buddha's knowledge and vision, enabling all to enter the ultimate real aspect.' Removing the phantom city is resolving the coarse; all reaching the treasure place is entering the wonderful. If the four wonderfuls of the milk teaching are not different from the present wonderful. It only resolves its four expedient means and enters the present wonderful. Therefore, the text says: 'Bodhisattvas who hear this Dharma, their nets of doubt are all removed,' which is this meaning. Resolving the four expedient means of the curd teaching, the twelve expedient means of the raw butter teaching, and the eight expedient means of the clarified butter teaching, all can enter the wonderful. Therefore, the text says: 'The one thousand two hundred Arhats will all become Buddhas,' and also says: 'Resolving the Hearer's Dharma is the king of all sutras; having heard it and contemplated it carefully, one can draw near to the unsurpassed path.' The wonderful discussed in the Vaipulya and Prajna sutras is also not different from the present wonderful. The meaning of opening the expedient and revealing the real lies in this.
Question: Resolving all expedient means (Siddhanta, meaning accomplishment, purpose, here referring to the Buddha's purpose and methods of teaching) to jointly achieve the wonderful first principle, is that so?
Answer: Resolving the expedient to enter the wonderful is free and unobstructed. Suppose the wonderful first principle is not separate from the three, and the three are not separate from the one, the one and three are free. Now, let's make one kind of explanation. If resolving the world-Siddhanta of all expedient teachings into the wonderful world-Siddhanta, that is, regarding the explanation of the name wonderful (referring to explaining the wonderful principle by explaining the names and terms).
也。亦是九法界、十如是性相之名，同成佛法界性相，攝一切名也。亦是會天性、定父子，更與作字，名之為兒，我實汝父，汝實我子也。若決諸權第一義悉檀為妙第一義悉檀者，即對經體妙也。即是開佛知見，示真實相，引至寶所也。若決諸權為人悉檀為妙為人悉檀者，即是對宗妙也。如此經云：「各賜諸子等一大車也」。若決諸權對治悉檀入妙對治悉檀者，即是對用妙也。文云：「以此寶珠用貿所須」，又云：「如此良藥，今留在此，可用服之，勿憂不差」：經云：「正直舍方便，但說無上道」，動執生疑，佛當爲除斷，令盡無有餘。又云：「我已得漏盡，聞亦除憂惱也。」若是分別諸權四悉檀同異，決入此經妙悉檀中，不復見同異，昔所未曾說，今皆當得聞，即是妙不同異，即對教相妙也。即如文云：「雖示種種道，其實為一乘」，雖分別諸同異，為顯不同異，說無分別法也。
十通經者。
問：
今以四悉檀通此經，此經何文明四悉檀耶？
答：
文中處處皆有此意，不能具引。今略引跡本兩文。〈方便品〉云：「知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍，以種種因緣，譬喻亦言辭，隨應方便說。」此豈非是四悉檀之語耶？欲者即是樂欲，世界悉檀也
【現代漢語翻譯】 現代漢語譯本： 『也』，也是九法界（Nine Realms of Existence）、十如是（Ten Suchnesses）的性相之名，共同成就佛法界的性相，總攝一切名稱。這也是會合天性、確定父子關係，更進一步為之作字，名之為兒，我確實是你的父親，你確實是我的兒子。如果判決諸權（all provisional teachings）以第一義悉檀（Paramārtha-siddhānta，勝義成就）為妙第一義悉檀，那就是對經體（scripture's essence）的妙。這就是開啟佛的知見，顯示真實相，引導至寶所（treasure land）。如果判決諸權以為人悉檀（Pauruşārtha-siddhānta，為人成就）為妙為人悉檀，那就是對宗（doctrine）的妙。如此經中所說：『各賜諸子等一大車』。如果判決諸權以對治悉檀（Pratipakşa-siddhānta，對治成就）入妙對治悉檀，那就是對用（application）的妙。經文中說：『以此寶珠用貿所須』，又說：『如此良藥，今留在此，可用服之，勿憂不差』；經中說：『正直舍方便，但說無上道』，動搖執著產生疑惑，佛應當為之消除斷絕，令其完全沒有剩餘。又說：『我已得漏盡（freedom from outflows），聞亦除憂惱』。如果是分別諸權四悉檀（Four Siddhantas）的同異，判決入此經的妙悉檀中，不再見到同異，過去未曾說過的，現在都應當能夠聽聞，這就是妙不同異，就是對教相（doctrinal characteristics）的妙。就像經文中所說：『雖示種種道，其實為一乘』，雖然分別諸同異，是爲了顯示不同異，說無分別法。
《十通經》（Daśābhibhūyatana Sūtra）
問： 現在用四悉檀來通達這部經，這部經用什麼來闡明四悉檀呢？
答： 經文中處處都有這個意思，不能全部引用。現在略微引用跡門（trace teaching）和本門（original teaching）兩處的經文。《方便品》（Upāya-kauśalya）中說：『知眾生諸行，深心之所念，過去所習業，欲性精進力，及諸根利鈍，以種種因緣，譬喻亦言辭，隨應方便說。』這難道不是四悉檀的語言嗎？欲，就是樂欲，是世界悉檀（Lokārtha-siddhānta，世界成就）。
【English Translation】 English version: 'Also,' it is also the name of the nature and characteristics of the Nine Realms of Existence (Nine Realms of Existence) and the Ten Suchnesses (Ten Suchnesses), which together accomplish the nature and characteristics of the Buddha-dharma realm, encompassing all names. It is also uniting the heavenly nature, establishing the relationship of father and son, and further giving a name, calling him 'son,' I am indeed your father, and you are indeed my son. If judging all provisional teachings (all provisional teachings) with the Paramārtha-siddhānta (Paramārtha-siddhānta, ultimate meaning accomplishment) as the wonderful Paramārtha-siddhānta, then that is the wonder of the scripture's essence (scripture's essence). This is opening the Buddha's knowledge and vision, revealing the true aspect, and guiding to the treasure land (treasure land). If judging all provisional teachings with the Pauruşārtha-siddhānta (Pauruşārtha-siddhānta, benefit for others accomplishment) as the wonderful Pauruşārtha-siddhānta, then that is the wonder of the doctrine (doctrine). As the scripture says: 'Each was given a great cart equally to his sons.' If judging all provisional teachings with the Pratipakşa-siddhānta (Pratipakşa-siddhānta, remedy accomplishment) entering the wonderful Pratipakşa-siddhānta, then that is the wonder of application (application). The scripture says: 'Use this jewel to trade for what is needed,' and also says: 'This good medicine is now left here, you can take it, do not worry that it will not heal'; the scripture says: 'Honestly abandoning expedient means, only speaking the unsurpassed path,' shaking attachments and generating doubts, the Buddha should eliminate and cut them off, so that there is completely nothing remaining. And also says: 'I have already attained freedom from outflows (freedom from outflows), hearing also removes worries and afflictions.' If it is distinguishing the similarities and differences of the Four Siddhantas (Four Siddhantas) of all provisional teachings, judging and entering the wonderful Siddhanta of this scripture, no longer seeing similarities and differences, what was not said in the past, now should be able to be heard, this is the wonder of non-similarity and non-difference, which is the wonder of doctrinal characteristics (doctrinal characteristics). Just as the scripture says: 'Although showing various paths, in reality it is the One Vehicle,' although distinguishing all similarities and differences, it is to reveal non-similarity and non-difference, speaking the Dharma of non-discrimination.
Daśābhibhūyatana Sūtra (Ten Transcendences Sutra)
Question: Now using the Four Siddhantas to understand this scripture, what does this scripture use to elucidate the Four Siddhantas?
Answer: Everywhere in the scripture has this meaning, it is not possible to quote all of them. Now briefly quoting the scripture from both the trace teaching (trace teaching) and the original teaching (original teaching). The Upāya-kauśalya Chapter (Upāya-kauśalya) says: 'Knowing the various actions of sentient beings, what is thought in their deep minds, the karma practiced in the past, their desires, their vigor, and the sharpness or dullness of their faculties, with various causes and conditions, parables and words, speaking expediently according to what is appropriate.' Is this not the language of the Four Siddhantas? 'Desire' is joyful desire, which is the Lokārtha-siddhānta (Lokārtha-siddhānta, worldly benefit accomplishment).
；性者是智慧性，為人悉檀也；精進力即是破惡，對治悉檀也；諸根利鈍即是兩人得悟不同，即是第一義悉檀也。又〈壽量品〉云：「如來明見，無有錯謬。以諸眾生，有種種性、種種欲、種種行、種種憶想分別故。欲令生諸善根，以若干因緣，譬喻言辭，種種說法，所作佛事，未曾暫廢。」種種性者，即是為人；種種欲者，即是世界；種種行者，即是對治；種種憶想分別，即是推理轉邪憶想得見第一義。兩處明文，四義具足，而皆言為眾生說法，豈非四悉檀設教之明證也！
△第二、別解五章。
初釋名，為四：一、判通別。二、定前後。三、出舊。四、正解。
「妙法蓮華」名異眾典，別也；俱稱為經，通也。立此二名，凡約三意，謂教、行、理。從緣故教別，從說故教通；從能契故行別，從所契故行通；理從名故別，名從理故通。略說竟。
夫教本應機，機宜不同，故部部別異。金口梵聲，通是佛說。故通、別二名也。約行者，泥洹真法寶，眾生以種種門入。如五百比丘各說身因，佛言：無非正說。三十二菩薩各入不二法門，文殊稱善。《大論》明阿那波那皆是摩訶衍，以不可得故。當知，從行則別，所契則同。求那跋摩云：「諸論各異端，修行理無二」(云云)。約理者，理則不二
【現代漢語翻譯】 現代漢語譯本：『性』指的是智慧之性，屬於為人悉檀（為不同根性的人說法）；精進力就是破除邪惡，屬於對治悉檀（用以對治煩惱）；諸根的銳利和遲鈍，導致兩人領悟不同，屬於第一義悉檀（引導眾生進入真理）。此外，《壽量品》中說：『如來明明白白地觀察到，沒有絲毫錯謬。因為眾生有種種根性、種種慾望、種種行為、種種憶念和分別。爲了使他們生出各種善根，（佛）用各種因緣、譬喻、言辭，種種說法，所作的佛事，從未曾停止。』種種根性，就是為人；種種慾望，就是世界；種種行為，就是對治；種種憶念和分別，就是通過推理轉變邪惡的憶念，從而得見第一義。這兩處經文明白地說明，四種悉檀都具備，而且都說是為眾生說法，這難道不是用四悉檀來施教的明顯證據嗎！
△第二、分別解釋五章。
首先解釋名稱，分為四個方面：一、判斷通名和別名。二、確定前後關係。三、指出舊說。四、正式解釋。
『妙法蓮華』這個名稱不同於其他經典，是別名；都稱為『經』，是通名。建立這兩個名稱，大概有三種含義，即教、行、理。從適應不同根機來說，教是別名；從佛所說來說，教是通名；從能契合根機來說，行是別名；從所契合的真理來說，行是通名；理從名稱上說是別名，名稱從理上說是通名。簡略地說完了。
佛的教法本來就應該適應根機，根機不同，所以每部經典各有差異。金口所說的梵音，都是佛所說，所以是通名、別名兩種說法。從修行來說，涅槃（Nirvana，寂滅）是真實的法寶，眾生通過各種途徑進入。例如五百比丘各自述說證悟的因緣，佛說：『沒有不是正說的。』三十二位菩薩各自進入不二法門，文殊菩薩（Manjusri，智慧的象徵）稱讚他們。《大智度論》說明安那般那（ānàpānà，呼吸念）都是摩訶衍（Mahāyāna，大乘），因為不可得的緣故。應當知道，從修行方法來說是不同的，所契合的真理是相同的。求那跋摩（Guṇabhadra，功德賢）說：『各種論典各有不同的觀點，但修行的道理沒有兩種。』從理上來說，真理是不二的。
【English Translation】 English version: 『Nature』 refers to the nature of wisdom, which belongs to the Purisadhipraya-siddhanta (teaching according to the individual's disposition); diligent effort is to break evil, which belongs to the Pratipaksa-siddhanta (teaching to counteract defilements); the sharpness and dullness of the faculties lead to different understandings, which belongs to the Paramartha-siddhanta (teaching leading to ultimate truth). Furthermore, in the 『Lifespan of the Tathagata』 chapter, it says: 『The Tathagata clearly sees without any error. Because beings have various natures, various desires, various practices, various memories and discriminations. In order to make them generate various good roots, (the Buddha) uses various causes and conditions, parables, words, and various teachings. The Buddha-work that he does has never been abandoned.』 Various natures are Purisadhipraya; various desires are Lokadhipraya (teaching according to the world's situation); various practices are Pratipaksa; various memories and discriminations are transforming evil memories through reasoning, thereby seeing the Paramartha. These two passages clearly state that the four Siddhantas are complete, and they all say that they are teaching for beings. Isn't this clear evidence of using the four Siddhantas to teach!
△ Second, separate explanation of the five chapters.
First, explain the name, in four aspects: 1. Judge the general and specific names. 2. Determine the order. 3. Point out the old theories. 4. Officially explain.
The name 『妙法蓮華』 (Myoho-renge, Wonderful Dharma Lotus Flower) is different from other sutras, it is a specific name; all are called 『經』 (Sutra, scripture), it is a general name. Establishing these two names roughly has three meanings, namely teaching, practice, and principle. From the perspective of adapting to different dispositions, the teaching is a specific name; from the perspective of what the Buddha said, the teaching is a general name; from the perspective of being able to fit the disposition, the practice is a specific name; from the perspective of the truth that is fitted, the practice is a general name; the principle is a specific name from the name, and the name is a general name from the principle. Briefly said.
The Buddha's teachings should originally adapt to the disposition, and because the dispositions are different, each sutra has its own differences. The Sanskrit sounds spoken by the golden mouth are all spoken by the Buddha, so there are two kinds of statements: general and specific names. In terms of practice, Nirvana (Nirvana, extinction) is the true Dharma treasure, and beings enter through various paths. For example, the five hundred Bhikkhus each described the causes and conditions of their enlightenment, and the Buddha said: 『None of them are not correct.』 The thirty-two Bodhisattvas each entered the non-dual Dharma gate, and Manjusri Bodhisattva (Manjusri, symbol of wisdom) praised them. The Mahaprajnaparamita-sastra explains that Anapanasati (ānàpānà, mindfulness of breathing) is all Mahayana (Mahāyāna, Great Vehicle), because it is unattainable. It should be known that from the perspective of practice methods, they are different, and the truths that are fitted are the same. Guṇabhadra (Guṇabhadra, Virtuous Merit) said: 『Various treatises have different viewpoints, but the principles of practice are not two.』 In terms of principle, the truth is non-dual.
，名字非一。《智度》云：「般若是一法，佛說種種名。」《大經》云：「解脫亦爾」多諸名字，如天帝釋有千種名。名異故別，理一故通。
今稱妙法之經，即是教之通別。各賜諸子等一大車，乘是寶乘，直至道場，即行之通別。或言實相，或言佛知見、大乘家業、一地、實事、寶所、系珠、平等大慧等，即是理之通別。約此三義，故立兩名也。
問：
教主不同，設教亦異。云何而言金口梵聲，名為教通？
答：
此有兩義：一、當分，二、跨節。當分者，如三藏佛赴種種緣，說種種教，緣異故教別，主一故教通。依此教行，有能契、所契，種種名理，理無種種。經言：「即脫纓珞，著弊垢衣。語言勤作，勿復余去，並加汝價，及涂足油。」此則身口行理齊分而說，不得作余解也。通、別、圓等，教、行、理，當分亦爾。斯義易解，而理難融(云云)。二、跨節者，何處別有四教主，各各身，各各口，各各說？秪隱其無量功德莊嚴之身，現為丈六紫金輝；不說甘恬、常樂之味，說于咸酢、無常、辛辣；棄王者服飾，執持糞器，名為方便。若開方便門，示真實相，即向身是圓常之身，向法是圓法。向行、向理，皆即真實。如此通是一音之教，而小大差別。能契有長短，所契唯一。極
【現代漢語翻譯】 現代漢語譯本：名字並非只有一個。《智度論》說：『般若（Prajna，智慧）是一種法，佛陀說了種種不同的名稱。』《大般涅槃經》說：『解脫（Moksha，解脫）也是如此』，有很多名稱，就像天帝釋（Indra，眾神之王）有一千種名字一樣。名稱不同，所以有差別，道理相同，所以是相通的。
現在所說的『妙法』之經，就是教義的相通和差別。各自賜予諸子同樣的大車，乘坐這寶貴的車輛，直至道場，這就是修行的相通和差別。或者說是實相（Tathata，真如實相），或者說是佛知見（Buddha-jnana-darsana，佛的智慧和見解）、大乘家業（Mahayana family estate，大乘佛法的傳承）、一地（Bhumi，菩薩修行的階段）、實事（Reality，真實的事物）、寶所（Treasure land，充滿寶藏的地方）、系珠（Sewed pearl，縫在衣服上的寶珠）、平等大慧（Sameness great wisdom，平等的大智慧）等，這就是道理的相通和差別。根據這三種意義，所以建立這兩個名稱。
問：
教主不同，所設立的教義也不同。為什麼說佛的金口所說的梵音，可以稱為教義的相通呢？
答：
這裡有兩種意義：一是當分，二是跨節。當分的意思是，如三藏佛（Three collections of Buddhist scriptures，經、律、論）應種種因緣，說種種教義，因緣不同所以教義有差別，教主是同一位所以教義相通。依據這些教義修行，有能契合的，和所契合的，種種名稱和道理，道理並沒有種種差別。《涅槃經》說：『立即脫下瓔珞，穿上破舊的衣服。言語勤勞工作，不要再去其他地方，並且增加你的價值，以及涂腳的油。』這則是身口意行和道理一起分別而說，不能作其他的解釋。通、別、圓等，教、行、理，當分也是這樣。這個意義容易理解，而道理難以融合。
二是跨節的意思是，哪裡另外有四教主，各自不同的身體，各自不同的口，各自不同的說法呢？只是隱藏其無量功德莊嚴的身體，顯現為丈六紫金輝；不說甘甜、常樂的味道，說咸酢、無常、辛辣；捨棄王者服飾，執持糞器，名為方便（Upaya，善巧方便）。如果開啟方便之門，顯示真實之相，那麼向來的身體就是圓滿常住之身，向來的法就是圓滿之法。向來的修行、向來的道理，都即是真實。如此相通的是同一音的教義，而有大小的差別。能契合的有長短，所契合的只有一個。極致
【English Translation】 English version: Names are not singular. The 『Prajnaparamita Sutra』 says: 『Prajna (wisdom) is one dharma, but the Buddha speaks of various names.』 The 『Nirvana Sutra』 says: 『Liberation (Moksha) is also like that,』 with many names, just as Indra (the king of gods) has a thousand names. Different names imply distinctions, while the shared principle signifies unity.
The present discourse on the 『Wonderful Dharma』 Sutra encompasses both the general and specific aspects of teachings. The equal bestowal of great carts upon all sons, enabling them to ride these precious vehicles directly to the Bodhimanda (place of enlightenment), represents the general and specific aspects of practice. Terms such as Tathata (Reality), Buddha-jnana-darsana (Buddha's insight and vision), Mahayana family estate (the heritage of the Great Vehicle), Bhumi (stages of Bodhisattva development), Reality, Treasure land, Sewed pearl, and Sameness great wisdom, signify the general and specific aspects of principle. Based on these three meanings, these two names are established.
Question:
If the teachers are different, and the teachings they establish are also different, how can the golden-mouthed Brahma-voice (Buddha's teaching) be called the general teaching?
Answer:
There are two meanings here: first, 『according to division』; second, 『across segments.』 『According to division』 means that, like the Buddhas of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) responding to various conditions, they teach various doctrines. Because the conditions are different, the teachings are different; because the teacher is the same, the teachings are general. Based on these teachings and practices, there are those that can be aligned and those that are aligned with, various names and principles, but the principle has no various differences. The Sutra says: 『Immediately take off the necklace and put on tattered clothes. Speak diligently and work, do not go elsewhere, and increase your value and the oil for your feet.』 This is speaking of body, speech, mind, and principle all together, and should not be interpreted otherwise. General, specific, perfect, etc., teachings, practices, and principles are also like this 『according to division.』 This meaning is easy to understand, but the principle is difficult to integrate.
『Across segments』 means, where else are there four different teachers, each with a different body, each with a different mouth, each with a different teaching? They simply conceal their immeasurable meritorious and adorned bodies, appearing as a sixteen-foot-tall purple-golden radiance; they do not speak of sweet and constant joy, but of salty, impermanent, and spicy flavors; they abandon the robes of kings and hold dung-sweepers, calling it Upaya (skillful means). If the door of skillful means is opened, revealing the true aspect, then the former body is the perfect and constant body, and the former dharma is the perfect dharma. The former practice and the former principle are all true. Thus, the general teaching is of one sound, but there are differences in size. What can be aligned has length, but what is aligned with is only one. Utmost
種種名、名一究竟；唯一究竟，應于眾名。作如此論教、行、理通別者，相則難解，理則易明(云云)。
二、定妙法前後者，若從義便，應先明法，卻論其妙。下文云：「我法妙難思」，若從名便，應先妙、次法。如欲美彼，稱為好人。篤論無人，何所稱好？必應先人後好。今題從名便故，先妙后法；解釋義便故，先法后妙。雖復前後，亦不相乖(云云)。
三、出舊解，舊解甚多，略出四家：道場觀云：「應物說三，三非真實，終歸其一，謂之無上，無上故妙也。」引經云：「是乘微妙，清凈第一。于諸世間，為無有上。」又云：「寄言譚于象外，而其體絕精粗，所以稱妙。」又引經：「是法不可示，言辭相寂滅。」會稽基云：「妙者，表同之稱也。昔三因異趣，三果殊別，不得稱妙。」北地師云：「理則非三，三教為粗，非三之旨為妙。」此意同而辭弱。光宅云云：「妙者，一乘因果法也。待昔因果各有三粗，今教因果各有三妙。昔因果粗者，因體狹，因位下，因用短。聲聞修四諦，支佛修十二因緣，菩薩修六度，三因差別，不得相收，因體是狹。昔第九無礙道中行，名菩薩。伏道不斷，未出三界，故名因位下。第九無礙，止伏四住。不伏無明，故言用短。是為昔因三義故粗也。昔果粗者，體狹、
{ "translations": [ "現代漢語譯本", "種種名（各種名稱）、名一究竟（所有名稱最終歸於一個究竟）；唯一究竟（唯一的究竟），應于眾名（體現在所有名稱之中）。如果從這種理論來教導、修行，那麼理性和感性就會相互區別，這樣理解起來就比較困難，但如果從理性角度來理解就容易明白（此處省略）", "", "二、確定『妙法』（奇妙的佛法）的前後順序，如果從義理方便的角度來說，應該先闡明『法』（佛法），再論述其『妙』（奇妙之處）。下文說：『我法妙難思』（我的佛法奇妙難以思議），如果從名稱方便的角度來說，應該先說『妙』，再說『法』。比如想要讚美某人，稱他為好人。如果確實沒有這個人，又從何說起『好』呢？必定是先有人，後有『好』。現在題目是從名稱方便的角度出發，所以先說『妙』后說『法』；解釋是從義理方便的角度出發，所以先說『法』后說『妙』。雖然順序有所不同，但並不互相矛盾（此處省略）。", "", "三、解釋舊有的解釋，舊有的解釋有很多，這裡簡要列出四家的觀點：道場觀認為：『應物說三（應根據不同根性的眾生說三種教法），三非真實（這三種教法並非究竟真實），最終歸於其一（最終歸於唯一的真理），這叫做無上（至高無上），因為無上所以奇妙。』引用經文說：『是乘微妙（這個乘[佛教教義]微妙），清凈第一（清凈第一）。于諸世間（在所有世間），為無有上（是無上的）。』又說：『寄言譚于象外（用語言來談論超越現象之外的道理），而其體絕精粗（它的本體超越精細和粗糙），所以稱之為妙。』又引用經文：『是法不可示（這個法無法用言語來表達），言辭相寂滅（言語和概念都寂滅）。』會稽基認為：『妙者，表同之稱也（『妙』是表示相同的稱謂）。過去三因異趣（過去聲聞、緣覺、菩薩三乘的因不同），三果殊別（三乘的果位也不同），不得稱妙（不能稱為『妙』）。』北地師認為：『理則非三（從真理的角度來說，沒有三乘之分），三教為粗（三乘教法是粗淺的），非三之旨為妙（超越三乘的宗旨才是『妙』）。』這個意思相同，但措辭比較弱。光宅認為：『妙者，一乘因果法也（『妙』是指一乘[佛教教義]的因果法）。相對於過去的因果各有三種粗淺，現在的教法因果各有三種奇妙。過去的因果之所以粗淺，是因為因的本體狹隘，因的地位低下，因的作用短暫。聲聞修四諦，支佛修十二因緣，菩薩修六度，三種因差別很大，不能相互包容，所以因的本體是狹隘的。過去在第九無礙道中修行，稱為菩薩。伏道不斷（煩惱沒有斷盡），沒有超出三界，所以說因的地位低下。第九無礙，只是降伏了四住煩惱。沒有降伏無明，所以說作用短暫。這就是過去因的三種粗淺之處。過去的果之所以粗淺，是因為本體狹隘、』", "", "English version", "Various names, all names ultimately lead to one; the one ultimate truth should be understood through all names. If one teaches and practices based on such a theory, distinguishing between reason and perception, it becomes difficult to understand. However, understanding from a rational perspective makes it easier to grasp (omitted here).", "", "Two, regarding the order of 'Myoho' (Wonderful Dharma): If considering convenience of meaning, one should first clarify 'Ho' (Dharma) and then discuss its 'Myo' (Wonderful) aspect. The text below states: 'My Dharma is wonderfully inconceivable.' If considering convenience of naming, one should first say 'Myo' and then 'Ho.' For example, when praising someone, one calls them a good person. If there is no such person, how can one speak of 'goodness'? There must be a person first, then 'goodness.' Now, the title follows the convenience of naming, so it's 'Myo' first, then 'Ho.' The explanation follows the convenience of meaning, so it's 'Ho' first, then 'Myo.' Although the order differs, they are not contradictory (omitted here).", "", "Three, presenting old interpretations: There are many old interpretations; here are four briefly presented: Daocheng Guan states: 'Responding to beings, three are spoken (three teachings are spoken according to the different capacities of beings), but the three are not ultimately real (these three teachings are not ultimately real), ultimately returning to one (ultimately returning to the one truth), this is called unsurpassed (supreme), because it is unsurpassed, it is wonderful.' Quoting the sutra: 'This vehicle is wonderful (this vehicle [Buddhist teaching] is wonderful), pure and foremost (pure and foremost). In all worlds (in all worlds), there is none above (it is unsurpassed).' It also says: 'Relying on words to discuss what is beyond phenomena (using language to discuss principles beyond phenomena), and its essence transcends fineness and coarseness (its essence transcends fineness and coarseness), therefore it is called wonderful.' Also quoting the sutra: 'This Dharma cannot be shown (this Dharma cannot be shown with words), words and concepts are extinguished (words and concepts are extinguished).' Kuiji states: ''Myo' is a term expressing sameness ('Myo' is a term expressing sameness). In the past, the three causes had different paths (in the past, the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas had different causes), and the three fruits were distinct (the fruits of the three vehicles were also different), so it cannot be called 'Myo' (it cannot be called 'Myo').' The Northern Land Master states: 'In principle, there are not three (from the perspective of truth, there are no three vehicles), the three teachings are coarse (the three vehicle teachings are coarse), the meaning beyond the three is 'Myo' (the meaning beyond the three vehicles is 'Myo').' The meaning is the same, but the wording is weaker. Guangzhai states: ''Myo' is the Dharma of cause and effect of the One Vehicle ('Myo' refers to the cause and effect Dharma of the One Vehicle [Buddhist teaching]). Compared to the past, where the causes and effects each had three coarsenesses, the current teachings have three wonderfulnesses in cause and effect. The reason why the past causes and effects were coarse was because the essence of the cause was narrow, the position of the cause was low, and the function of the cause was short. Sravakas cultivate the Four Noble Truths, Pratyekabuddhas cultivate the Twelve Links of Dependent Origination, and Bodhisattvas cultivate the Six Paramitas. The three causes are very different and cannot be mutually inclusive, so the essence of the cause is narrow. In the past, practicing in the ninth unobstructed path was called a Bodhisattva. The afflictions were not completely cut off, and they had not transcended the Three Realms, so it is said that the position of the cause was low. The ninth unobstructed only subdued the four dwelling afflictions. It did not subdue ignorance, so it is said that the function was short. These are the three coarsenesses of the past cause. The reason why the past fruit was coarse was because the essence was narrow,'" "" ] }
位下、用短。有餘、無餘，眾德不備，故言體狹。位在化城，不出變易，故言位下。第九解脫，止除四住，不破無明。又八十年壽，前不過恒沙，后不倍上數，是故用短。是為昔果三義故粗。今因體廣、位高、用長者，會三為一，收束萬善，故言體廣。不止界內，無礙道中行，出於界外，行菩薩道，故言位高。無礙伏惑，不止四住，進伏無明，故用長。今因三義妙也。今果三義妙者，體廣、位高、用長。體備萬德，眾善普會，故言體廣。位至寶所，故言位高。斷五住惑，神通延壽，利益眾生，故言用長。今果三義故妙。即是一乘因果之法妙也。」
今古諸釋，世以光宅為長。觀南方釋大乘，多承肇、什。肇、什多附通意。光宅釋妙，寧得遠乎？今先難光宅，餘者望風(云云)。因體廣狹四難者：若謂昔因體狹為粗，指何為昔？若指三藏等，可然。若指《法華》已前皆稱為昔，此不應爾。何者？《般若》說：「一切法皆摩訶衍，靡不運載。」《思益》明「解諸法相，是菩薩遍行。」《華嚴》：「入法界，不動祇洹。」《凈名》：「一念知一切法，是為坐道場。」昔因如此，無所不收，若為是狹？若言今因體廣，那忽言《法華》明一乘是了，不明佛性是不了？那復言《法華》明緣因是滿，不明瞭因是不滿？那復言前
【現代漢語翻譯】 現代漢語譯本： 位下、用短。有餘、無餘，眾德不備，所以說體狹。位置在化城（比喻虛幻的境界），不能超出變易生死，所以說位下。第九解脫，只是斷除了四住煩惱，沒有破除無明。而且八十年的壽命，向前不超過恒河沙數，向後不超過之前的倍數，因此說用短。這是過去果報的三種意義，所以顯得粗糙。 現在的原因是體廣、位高、用長，會合三者為一，收攝所有的善行，所以說體廣。不止於界內，在無礙道中修行，超出界外，行菩薩道，所以說位高。無礙地降伏迷惑，不止於四住煩惱，進一步降伏無明，所以說用長。現在的原因有這三種意義，所以顯得精妙。 現在的果報有三種意義，所以顯得精妙：體廣、位高、用長。體具備萬種功德，各種善行普遍會合，所以說體廣。位置到達寶所（比喻涅槃），所以說位高。斷除五住煩惱，以神通延長壽命，利益眾生，所以說用長。現在的果報有這三種意義，所以顯得精妙。這就是一乘因果之法的精妙之處。 現在和過去的各種解釋中，世人認為光宅（指南北朝時期的佛教僧人法雲）的解釋最為詳盡。觀察南方解釋大乘佛法的人，大多繼承僧肇和鳩摩羅什。僧肇和鳩摩羅什大多依附於通俗的理解。光宅解釋精妙，難道會離他們很遠嗎？現在先詰難光宅的觀點，其餘的人可以觀望（以下省略）。 關於原因的體廣體狹這四個詰難：如果說過去的原因體狹所以粗糙，那麼指的是什麼作為過去？如果指的是三藏等，還可以。如果指的是《法華經》之前都稱為過去，這就不應該這樣。為什麼呢？《般若經》說：『一切法都是摩訶衍（大乘），沒有不運載的。』《思益經》闡明『瞭解諸法實相，是菩薩普遍的修行。』《華嚴經》說：『進入法界，不離開祇洹（佛陀說法處）。』《維摩詰經》說：『一念之間知曉一切法，這就是坐在道場。』過去的原因如此，沒有不收攝的，怎麼能說是狹隘呢？如果說現在的原因體廣，為什麼又說《法華經》闡明一乘是究竟的，卻沒有闡明佛性是不究竟的？為什麼又說《法華經》闡明緣因是圓滿的，卻沒有闡明了因是不圓滿的？為什麼又說前
【English Translation】 English version: 'Inferior in position, short in duration.' With remainder or without remainder, all virtues are not complete, hence it is said 'the body is narrow.' The position is in the Transformation City (a metaphor for an illusory realm), unable to go beyond the change and alteration of birth and death, hence it is said 'inferior in position.' The ninth liberation only eliminates the four abodes of affliction, without breaking through ignorance. Moreover, the lifespan of eighty years does not exceed the sands of the Ganges River forward, nor does it double the previous number backward, therefore it is said 'short in duration.' These are the three meanings of the past result, hence it appears coarse. The present cause is 'broad in body, high in position, long in duration,' uniting the three into one, gathering all good deeds, hence it is said 'broad in body.' Not only within the realm, practicing in the unobstructed path, going beyond the realm, practicing the Bodhisattva path, hence it is said 'high in position.' Unobstructed in subduing afflictions, not only the four abodes of affliction, but further subduing ignorance, hence it is said 'long in duration.' The present cause has these three meanings, hence it appears subtle. The present result has three meanings, hence it appears subtle: 'broad in body, high in position, long in duration.' The body possesses myriad virtues, all good deeds universally gather, hence it is said 'broad in body.' The position reaches the Treasure Land (a metaphor for Nirvana), hence it is said 'high in position.' Cutting off the five abodes of affliction, extending lifespan with supernatural powers, benefiting sentient beings, hence it is said 'long in duration.' The present result has these three meanings, hence it appears subtle. This is the subtlety of the Dharma of the One Vehicle's cause and effect. Among the various interpretations of the present and the past, the world regards Guangzhai's (referring to the Buddhist monk Fayun of the Northern and Southern Dynasties) interpretation as the most detailed. Observing those in the South who interpret Mahayana Buddhism, most inherit Sengzhao and Kumarajiva. Sengzhao and Kumarajiva mostly adhere to popular understanding. Guangzhai's interpretation is subtle, how could it be far from them? Now, I will first challenge Guangzhai's view, and the rest can observe (the following is omitted). Regarding the four challenges about the cause being 'broad in body' or 'narrow in body': If it is said that the past cause was 'narrow in body' and therefore coarse, then what is being referred to as the past? If it refers to the Tripitaka etc., that is acceptable. If it refers to everything before the Lotus Sutra as the past, then that should not be the case. Why? The Prajna Sutra says: 'All Dharmas are Mahayana (Great Vehicle), there is nothing that is not carried.' The Si Yi Sutra clarifies that 'understanding the characteristics of all Dharmas is the universal practice of Bodhisattvas.' The Avatamsaka Sutra says: 'Entering the Dharma Realm, without leaving Jetavana (the place where the Buddha preached).' The Vimalakirti Sutra says: 'In a single thought, knowing all Dharmas, this is sitting in the Bodhimanda.' The past cause is like this, there is nothing that is not gathered, how can it be said to be narrow? If it is said that the present cause is 'broad in body,' then why is it said that the Lotus Sutra clarifies that the One Vehicle is ultimate, but does not clarify that Buddha-nature is not ultimate? Why is it said that the Lotus Sutra clarifies that the conditional cause is complete, but does not clarify that the enabling cause is incomplete? Why is it said that the previous
過恒沙，后倍上數，猶是無常因？既以無常因，那得常果？因果俱無常，此無常人，那見佛性？非了義故，體不收行一。非滿字故，體不收教一。非常住故，體不收人一。不見佛性故，體不收理一。當知今因狹中之狹，狹則是粗；昔體既廣，昔還是妙。此一難已知粗妙，薳復具作后難耳。
因位高下四難者：般若是無上明咒，無等等明咒。上人應求上法，因教則不下。《大論》云：「菩薩出三界外，受法性身，行菩薩行。」因位則不下。《凈名》嘆菩薩德，近無等等佛自在慧；十方作魔王者，皆是住不可思議解脫。則因人不下。《凈名》云：「雖成佛道，轉法輪，而行菩薩道。」又云：「諸佛秘藏，無不得入。」則見理不下。如是因位，四一皆高，云何言粗？若言今因位高者，教那忽是第四時？位那忽住無礙道伏無明？人那忽是生死身，非法性身？理那忽無常，不見佛性？當知，今因皆無四一，其位下而粗；昔因具四一，高而妙。
因用長短四難者，《釋論》云：「處處說破無明三昧」，是教用長。是事不知，名為無明。佛一切種智，知一切法，明、無明無二。若知無明不可得，亦無無明，是為入不二法門。是則行長。又一日行般若，如日照世，勝螢火蟲。若人入薝蔔林，不嗅餘香，誰復樂二乘功德？座
【現代漢語翻譯】 現代漢語譯本 超過恒河沙數，再加倍增加，仍然是無常的因嗎？既然是無常的因，怎麼能得到常的果呢？因和果都是無常的，這個無常的人，怎麼能見到佛性呢？因為不是了義的緣故，體性不能包含行持的唯一性。因為不是圓滿的文字，體性不能包含教法的唯一性。因為不是常住的緣故，體性不能包含人的唯一性。因為不能見到佛性的緣故，體性不能包含真理的唯一性。應當知道現在的因是狹隘中的狹隘，狹隘就是粗糙；過去的體性既然廣大，過去還是精妙。這一個難題已經知道什麼是粗糙什麼是精妙，我將繼續詳細地闡述後面的難題。 因位高下四難：般若（prajna，智慧）是無上的明咒，無等等的明咒。上等的人應該尋求上等的法，依據教法就不會下劣。《大智度論》說：『菩薩超出三界之外，接受法性身，行菩薩行。』因位就不會下劣。《維摩詰經》讚歎菩薩的功德，接近無等等佛的自在智慧；十方世界作為魔王的人，都是安住在不可思議解脫中的。那麼因人就不會下劣。《維摩詰經》說：『雖然成就佛道，轉法輪，而行菩薩道。』又說：『諸佛的秘密藏，沒有不能進入的。』那麼見到的真理就不會下劣。像這樣因位的四個方面都是高上的，怎麼能說是粗糙的呢？如果說現在的因位高上，那麼教法為什麼忽然是第四時教？果位為什麼忽然安住在無礙道中降伏無明？人為什麼忽然是生死之身，而不是法性身？真理為什麼忽然是無常的，不能見到佛性？應當知道，現在的因不具備這四個方面，它的地位低下而粗糙；過去的因具備這四個方面，高尚而精妙。 因用長短四難：《釋論》（《大智度論》的簡稱）說：『處處都在說破除無明的三昧』，這是教用長。不瞭解這個事理，就叫做無明。佛的一切種智，知道一切法，明和無明沒有差別。如果知道無明不可得，也就沒有無明，這就叫做進入不二法門。這就是行用長。又一天修行般若，就像太陽照耀世界，勝過螢火蟲的光芒。如果人進入旃檀樹林，就不會再聞其他的香味，誰還會喜歡二乘的功德呢？
【English Translation】 English version Exceeding the sands of the Ganges River, and then doubling the number, is it still a cause of impermanence? Since it is a cause of impermanence, how can one obtain a permanent result? Since both cause and effect are impermanent, how can this impermanent person see the Buddha-nature? Because it is not the ultimate meaning, the essence cannot encompass the oneness of practice. Because it is not complete in words, the essence cannot encompass the oneness of teaching. Because it is not permanent, the essence cannot encompass the oneness of person. Because one cannot see the Buddha-nature, the essence cannot encompass the oneness of principle. It should be known that the present cause is the narrowest of the narrow, and narrowness is coarseness; since the past essence was vast, the past is still subtle. This one difficulty has already revealed coarseness and subtlety, and I will continue to elaborate on the subsequent difficulties in detail. The four difficulties of the height and lowness of the causal position: Prajna (wisdom) is the unsurpassed bright mantra, the unequalled bright mantra. Superior people should seek superior Dharma, and according to the teachings, they will not be inferior. The Mahaprajnaparamita-sastra says: 'Bodhisattvas go beyond the three realms, receive the Dharma-nature body, and practice the Bodhisattva path.' The causal position will not be inferior. The Vimalakirti Sutra praises the virtues of Bodhisattvas, close to the unequalled Buddha's self-existent wisdom; those who act as Mara kings in the ten directions all dwell in inconceivable liberation. Then the causal person will not be inferior. The Vimalakirti Sutra says: 'Although they attain Buddhahood and turn the Dharma wheel, they still practice the Bodhisattva path.' It also says: 'The secret treasures of all Buddhas, there is none that cannot be entered.' Then the truth seen will not be inferior. As such, all four aspects of the causal position are superior, how can it be said to be coarse? If it is said that the present causal position is superior, then why is the teaching suddenly the fourth period teaching? Why does the position suddenly dwell in the unobstructed path to subdue ignorance? Why is the person suddenly a body of birth and death, and not a Dharma-nature body? Why is the truth suddenly impermanent, and unable to see the Buddha-nature? It should be known that the present cause does not possess these four aspects, its position is low and coarse; the past cause possesses these four aspects, it is high and subtle. The four difficulties of the length of causal function: The Shilun (short for Mahaprajnaparamita-sastra) says: 'Everywhere it speaks of the samadhi of breaking through ignorance', this is the long use of teaching. Not understanding this principle is called ignorance. The Buddha's all-knowing wisdom knows all dharmas, and there is no difference between brightness and ignorance. If one knows that ignorance is unattainable, then there is no ignorance, and this is called entering the non-dual Dharma gate. This is the long use of practice. Furthermore, practicing prajna for one day is like the sun shining on the world, surpassing the light of fireflies. If a person enters a sandalwood forest, they will no longer smell other fragrances, who would still enjoy the merits of the two vehicles?
不須禮，華不著身，皆是阿惟越類。則人用長。色無邊故，般若亦無邊；受、想、行、識無邊故，般若亦無邊。是則理長。當知，昔教、行、人、理俱長，長故是妙。若謂今因用長，那復言《法華》是覆相教，教則短；行覆相，行則短；覆相不明佛性，理則短？四一既闕，今短而粗；昔用既長，長則是妙。
果體廣狹四難者，若昔果體是有餘、無餘，不備眾德，為狹、為粗者，此豈然乎？般若是佛母，十方佛皆護。《凈名》云：「未曾聞此實相深經」，當知昔果體備眾德也。若謂今果體廣，應備滿、了，何故復言亦滿、不滿，亦了、不了？何故復言：佛果無常，亦無我、樂、凈等。眾德缺然，廣義安在？若體廣者，法身應遍一切處，何故復言壽止八十？或七百阿僧祇灰斷入滅，去此不至彼耶？若言體廣，應備五眼見佛性。當知今果闕於四一，狹而是粗；將今望昔，昔還是妙。
果位高下四難者，今果位若高，設教何得在第五教下？行那不出無常？人那不出變易？理那不窮秘藏？當知今果之位闕四一，皆下、皆粗；昔果位具四一，皆高、皆妙。
果用長短四難者，若今果用長，教何不明常住？行何不頓破無明？人何不即是毗盧遮那？理何不即是秘藏？當知今果無有妙法，豈非粗耶(云云)？
【現代漢語翻譯】 現代漢語譯本： 無需行禮，因為華麗的裝飾並不依附於身，這些都是阿惟越致菩薩（Avivartika，不退轉）的境界。這是因為『用』是長遠的。因為色的無邊無際，所以般若（Prajna，智慧）也是無邊無際的；受、想、行、識的無邊無際，所以般若也是無邊無際。這就是『理』是長遠的。應當知道，過去（佛）的教、行、人、理都是長遠的，因為長遠所以才是妙。如果說現在是因為『用』是長遠的，那又為何說《法華經》（Lotus Sutra）是覆相教（隱藏真實相的教法），這樣教就是短的；行是覆相的，行就是短的；覆相不能明白佛性，理就是短的？教、行、人、理四者一旦缺失，現在就是短而粗糙的；過去（佛）的『用』既然是長遠的，長遠就是妙。
關於果體廣狹的四種詰難：如果過去（佛）的果體是有餘涅槃（nirvana with remainder）、無餘涅槃（nirvana without remainder），不具備眾多功德，是狹隘、粗糙的，這怎麼可能呢？般若是諸佛之母，十方諸佛都護念。 《維摩詰經》（Vimalakirti Sutra）說：『未曾聽聞如此真實相的甚深經典』，應當知道過去（佛）的果體具備眾多功德。如果說現在（佛）的果體是廣大的，應該具備圓滿、究竟，為何又說也是圓滿、也是不圓滿，也是究竟、也是不究竟？為何又說：佛果是無常的，也沒有我、樂、凈等等。眾多功德缺失，廣大的意義在哪裡？如果體是廣大的，法身（Dharmakaya，佛的法性之身）應該遍一切處，為何又說壽命只有八十歲？或者經過七百阿僧祇劫（asamkhya kalpa，無數劫）灰身泯智而入滅，從這裡去不到那裡呢？如果說體是廣大的，應該具備五眼（five eyes）能見佛性。應當知道現在（佛）的果體缺失教、行、人、理四者，是狹隘而且粗糙的；將現在與過去相比，過去還是妙。
關於果位高下的四種詰難：如果現在（佛）的果位是高的，設立的教法為何會在第五教（化法四教外的第五時教）之下？修行為何不能超出無常？修行的人為何不能超出變易生死？道理為何不能窮盡秘藏？應當知道現在（佛）的果位缺失教、行、人、理四者，都是低下、粗糙的；過去（佛）的果位具備教、行、人、理四者，都是高尚、微妙。
關於果用長短的四種詰難：如果現在（佛）的果用是長遠的，教法為何不能闡明常住？修行為何不能立刻破除無明？修行的人為何不能立即成為毗盧遮那佛（Vairocana，光明遍照佛）？道理為何不能立即成為秘藏？應當知道現在（佛）沒有妙法，難道不是粗糙的嗎？（云云）
【English Translation】 English version: There is no need for prostration, as splendid adornments do not cling to the body; all these are the realm of Avivartika (Avivartika, non-regressing) Bodhisattvas. This is because 'application' (用) is long-lasting. Because the boundlessness of form (色), Prajna (Prajna, wisdom) is also boundless; because the boundlessness of sensation, perception, volition, and consciousness, Prajna is also boundless. This is because 'principle' (理) is long-lasting. It should be known that in the past, the teaching, practice, person, and principle of the Buddha were all long-lasting; because they were long-lasting, they were wonderful. If it is said that now it is because 'application' is long-lasting, then why say that the Lotus Sutra (法華經) is a 'veiled teaching' (覆相教, a teaching that hides the true aspect), making the teaching short; the practice is veiled, making the practice short; the veiling does not allow understanding of Buddha-nature, making the principle short? Once the four aspects of teaching, practice, person, and principle are lacking, the present is short and coarse; since the 'application' of the past was long-lasting, the long-lasting is wonderful.
Regarding the four difficulties of the breadth and narrowness of the fruit-body: If the fruit-body of the past was Nirvana with remainder (有餘涅槃) or Nirvana without remainder (無餘涅槃), lacking numerous virtues, being narrow and coarse, how could this be? Prajna is the mother of all Buddhas, and all Buddhas in the ten directions protect it. The Vimalakirti Sutra (凈名經) says: 'Never have I heard such a profound sutra on the true aspect,' it should be known that the fruit-body of the past possessed numerous virtues. If it is said that the fruit-body of the present is broad, it should possess completeness and finality, why then say that it is also complete and also incomplete, also final and also not final? Why then say: the fruit of Buddhahood is impermanent, and also lacks self, joy, purity, and so on. With numerous virtues lacking, where is the meaning of broadness? If the body is broad, the Dharmakaya (法身, the Dharma-nature body of the Buddha) should pervade all places, why then say that the lifespan is only eighty years? Or after seven hundred asamkhya kalpas (阿僧祇劫, countless eons), the body is reduced to ashes and wisdom extinguished, entering extinction, going from here and not reaching there? If it is said that the body is broad, it should possess the five eyes (五眼) to see Buddha-nature. It should be known that the fruit of the present lacks the four aspects of teaching, practice, person, and principle, being narrow and coarse; comparing the present with the past, the past is still wonderful.
Regarding the four difficulties of the height and lowness of the fruit-position: If the fruit-position of the present is high, why is the established teaching below the fifth teaching (第五教, the fifth period teaching outside the four teachings of transformation)? Why does the practice not transcend impermanence? Why do the practitioners not transcend the change and transformation of birth and death? Why does the principle not exhaust the secret treasury? It should be known that the fruit-position of the present lacks the four aspects of teaching, practice, person, and principle, all being low and coarse; the fruit-position of the past possessed the four aspects of teaching, practice, person, and principle, all being high and wonderful.
Regarding the four difficulties of the length and shortness of the fruit-application: If the fruit-application of the present is long-lasting, why does the teaching not elucidate permanence? Why does the practice not instantly break through ignorance? Why does the practitioner not immediately become Vairocana (毗盧遮那, the Buddha of pervasive light)? Why does the principle not immediately become the secret treasury? It should be known that the fruit of the present does not have wonderful Dharma, is it not coarse? (etc.)
而復言神通延壽，是何神通？若作意神通，同彼外道；若無漏神通，同彼小乘；若實相神通，則非延、非不延，能延、能不延。能延，何止延壽，而不延眼令見佛性？何不延舌說于常住？眼不見性，則知非實相神通，非粗何謂？前一難已知粗，后難重來耳。
彼作因果六種以判粗妙，又以四一專判妙。今難其粗皆備四一，則昔粗非粗；難其妙全無四一，則今妙非妙。于其一句，設四句難，四六二十四耳。用彼矛盾，自相擊故，不盈不縮，應爾許耳。
妙法蓮華經玄義卷第一下 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第二上
天臺智者大師說
四、正論今意，為二：先、略用彼名顯于妙義。因具三義者，一法界具九法界，名體廣。九法界即佛法界，名位高。十法界即空、即假、即中，名用長。即一而論三，即三而論一，非各異，亦非橫，亦非一，故稱妙也。果體具三義者，體遍一切處，名體廣。久已成佛久遠久遠，名位高。從本垂跡，過、現、未來三世益物，名用長。是為因果六義，異於余經，是故稱妙。
又乳經一種因果廣、高、長，一種因果狹、下、短，則一粗一妙(云云)。酪經唯一種因果狹、下、短，但粗無妙。生蘇經三種因果
【現代漢語翻譯】 現代漢語譯本：再說神通可以延年益壽，這是什麼神通呢？如果是作意神通，就和外道一樣；如果是無漏神通，就和小乘一樣；如果是實相神通，那麼就既不是延年，也不是不延年，而是能延年，也能不延年。如果能延年，為什麼不延展眼睛，讓它能見到佛性呢？為什麼不延展舌頭，讓它能說出常住的真理呢？眼睛不能見到佛性，就知道這不是實相神通。如果不是粗糙的，又怎麼說呢？前面一個詰難已經知道了什麼是粗糙，後面的詰難不過是重複而已。 他們用因果的六種方式來判斷粗妙，又用四一（指四種因和一種果）專門判斷妙。現在詰難他們，粗糙的都具備四一，那麼以前說的粗糙就不是粗糙了；詰難他們，精妙的完全沒有四一，那麼現在說的精妙就不是精妙了。對於其中的一句話，假設用四句來詰難，四六就是二十四句了。用他們的矛盾之處，讓他們自相矛盾，所以既不增加也不減少，應該就是這樣了。
《妙法蓮華經玄義》卷第一下 大正藏第 33 冊 No. 1716 《妙法蓮華經玄義》
《妙法蓮華經玄義》卷第二上
天臺智者大師說
四、現在正式討論我們的觀點，分為兩部分：首先，簡略地用他們的名稱來彰顯精妙的含義。原因在於具備三種含義：一是法界（Dharmadhatu，宇宙萬有）具備九法界，名為體廣；九法界即是佛法界（Buddha-dhatu，佛的境界），名為位高；十法界即是空（Sunyata，空性）、即是假（Prajna，智慧）、即是中（Madhyamaka，中道），名為用長。即一而論三，即三而論一，不是各自不同，也不是橫向並列，也不是單一，所以稱為妙。結果的本體具備三種含義：本體遍及一切處，名為體廣；很久以前就已經成佛，很久很久以前，名為位高；從根本垂跡，過去、現在、未來三世利益眾生，名為用長。這就是因果的六種含義，不同於其他經典，所以稱為妙。 還有，乳經（比喻早期教義的經典）有一種因果是廣、高、長，一種因果是狹、下、短，那麼就是一粗一妙（如此等等）。酪經（比喻中期教義的經典）只有一種因果是狹、下、短，只有粗糙而沒有精妙。生蘇經（比喻後期教義的經典）有三種因果
【English Translation】 English version: Furthermore, to say that supernatural powers (Siddhi) can prolong life, what kind of supernatural powers are these? If they are intentional supernatural powers, they are the same as those of externalists (non-Buddhists); if they are supernatural powers free from outflows (Asrava), they are the same as those of the Hinayana (Small Vehicle); if they are supernatural powers of true reality (Tathata), then they are neither prolonging nor not prolonging, but capable of prolonging and capable of not prolonging. If they are capable of prolonging, why not extend the eyes to see the Buddha-nature (Buddha-dhatu)? Why not extend the tongue to speak of permanence (Nitya)? If the eyes cannot see the nature, then it is known that these are not supernatural powers of true reality. If they are not coarse, then what is meant by coarse? The previous difficulty has already made known what is coarse, and the later difficulty is merely a repetition. They use six kinds of cause and effect to judge coarseness and subtlety, and also use the 'four and one' (referring to four causes and one effect) specifically to judge subtlety. Now, challenging them, if the coarse all possess the 'four and one', then the previously said coarse is not coarse; challenging them, if the subtle completely lacks the 'four and one', then the currently said subtle is not subtle. Regarding one of their statements, suppose we challenge them with four sentences, four times six is twenty-four sentences. Using their contradictions, causing them to contradict themselves, therefore neither increasing nor decreasing, it should be just like that.
Miaofa Lianhua Jing Xuanyi, Scroll 1, Part 2 (The Profound Meaning of the Lotus Sutra) Taisho Tripitaka, Volume 33, No. 1716, Miaofa Lianhua Jing Xuanyi
Miaofa Lianhua Jing Xuanyi, Scroll 2, Part 1
Said by Great Master Zhiyi of Tiantai
- Now, let's formally discuss our view, in two parts: First, briefly use their names to reveal the subtle meaning. The reason lies in possessing three meanings: First, the Dharmadhatu (universe) possesses the nine Dharmadhatus, called 'body vast'; the nine Dharmadhatus are the Buddha-dhatu (Buddha realm), called 'position high'; the ten Dharmadhatus are emptiness (Sunyata), provisionality (Prajna), and the middle way (Madhyamaka), called 'function long'. Speaking of one in terms of three, and speaking of three in terms of one, they are not different from each other, nor are they horizontally arranged, nor are they singular, therefore it is called subtle. The substance of the result possesses three meanings: the substance pervades all places, called 'body vast'; having become a Buddha long ago, very, very long ago, called 'position high'; from the root manifesting traces, benefiting beings in the past, present, and future three periods, called 'function long'. These are the six meanings of cause and effect, different from other sutras, therefore it is called subtle. Furthermore, the Milk Sutra (a sutra that uses the analogy of milk to represent early teachings) has one kind of cause and effect that is vast, high, and long, and another kind of cause and effect that is narrow, low, and short, so it is one coarse and one subtle (and so on). The Curd Sutra (a sutra that uses the analogy of curd to represent intermediate teachings) only has one kind of cause and effect that is narrow, low, and short, only coarse and no subtlety. The Raw Butter Sutra (a sutra that uses the analogy of raw butter to represent later teachings) has three kinds of cause and effect.
狹、下、短，一種因果廣、高、長，則三粗一妙。熟蘇經二種因果狹、下、短，一種因果廣、高、長，則二粗一妙。醍醐經一種因果廣、高、長，但妙無粗。又醍醐經妙因、妙果，與諸經妙因、妙果不異，故稱為妙也。
複次觀心釋。若觀己心不具眾生心、佛心者，是體狹；具者是體廣。若己心不等佛心是位下；若等佛心是位高。若己心、眾生心、佛心，不即空、即假、即中者，是用短；即空、即假、即中者，是用長。複次，於一法界通達十法界六即位者，亦是體廣，亦是位高，亦是用長。初約十法界，是顯理一；次約五味，是約教一；次約觀心，是約行一；次約六即，是約人一。略示妙義竟。
廣說者：先法，次妙。南嶽師舉三種，謂眾生法、佛法、心法。如經：「為令眾生，開示悟入佛之知見。」若眾生無佛知見，何所論開？當知佛之知見蘊在眾生也。又經：「但以父母所生眼」，即肉眼；「徹見內外彌樓山」，即天眼。洞見諸色而無染著，即慧眼。見色無錯謬即法眼。雖未得無漏，而其眼根清凈。若此一眼具諸眼用，即佛眼。此是今經明眾生法妙之文也。《大經》云：「學大乘者，雖有肉眼，名為佛眼。耳鼻五根，例亦如是。」《殃掘》云：「所謂彼眼根，于諸如來常，具足無減修，了了分明見。
【現代漢語翻譯】 現代漢語譯本：狹、下、短，一種因果是廣、高、長，這對應于《熟酥經》的三粗一妙。《熟蘇經》有兩種因果是狹、下、短，一種因果是廣、高、長，這對應于《醍醐經》的二粗一妙。《醍醐經》一種因果是廣、高、長，只有妙而沒有粗。而且，《醍醐經》的妙因、妙果，與其它經典中的妙因、妙果並沒有不同，所以被稱為妙。
再次從觀心的角度解釋。如果觀察自己的心，發現不具備眾生心、佛心，這就是體狹；具備眾生心、佛心，這就是體廣。如果自己的心不等於佛心，這就是位下；如果等於佛心，這就是位高。如果自己的心、眾生心、佛心，不能立刻理解為空、即假、即中，這就是用短；能夠理解為空、即假、即中，這就是用長。進一步說，如果對於一法界能夠通達十法界六即位，這也是體廣，也是位高，也是用長。最初從十法界來說，是顯示理一；其次從五味來說，是從教義上說一；再次從觀心來說，是從修行上說一；最後從六即來說，是從人上說一。簡略地闡述了妙義。
詳細解釋：先說『法』，再說『妙』。南嶽慧思禪師舉了三種法，即眾生法、佛法、心法。如《法華經》所說：『爲了讓眾生，開示悟入佛的知見。』如果眾生沒有佛的知見，又談何開啟呢？應當知道佛的知見蘊藏在眾生心中。又如《法華經》所說：『但以父母所生的眼睛』，就是肉眼；『徹見內外彌樓山』（須彌山），就是天眼。洞見諸色而沒有染著，就是慧眼。見色沒有錯謬，就是法眼。雖然還沒有得到無漏，但是他的眼根已經清凈。如果這一隻眼睛具備各種眼睛的作用，就是佛眼。這是《法華經》闡明眾生法妙的經文。《大般涅槃經》說：『學習大乘佛法的人，即使有肉眼，也稱為佛眼。』耳朵、鼻子等五根，也可以這樣類比。《央掘魔羅經》說：『所謂的那個眼根，對於諸如來來說是常有的，具足而沒有減少，修習圓滿，清清楚楚地看見。』
【English Translation】 English version: 'Narrow, low, and short,' one kind of cause and effect is 'broad, high, and long,' corresponding to the three coarse and one subtle of the Shuku-so Sutra (熟蘇經). The Shuku-so Sutra has two kinds of cause and effect that are 'narrow, low, and short,' and one kind of cause and effect that is 'broad, high, and long,' corresponding to the two coarse and one subtle of the Daigo Sutra (醍醐經). The Daigo Sutra has one kind of cause and effect that is 'broad, high, and long,' with only the subtle and no coarse. Moreover, the subtle cause and subtle effect of the Daigo Sutra are not different from the subtle cause and subtle effect of other sutras, hence it is called subtle.
Furthermore, explaining from the perspective of contemplating the mind. If observing one's own mind and finding it does not possess the mind of sentient beings or the mind of the Buddha, this is 'narrow in essence'; possessing the minds of sentient beings and the Buddha is 'broad in essence.' If one's own mind is not equal to the Buddha's mind, this is 'low in position'; if it is equal to the Buddha's mind, this is 'high in position.' If one's own mind, the mind of sentient beings, and the mind of the Buddha cannot immediately be understood as 'emptiness, provisional existence, and the Middle Way,' this is 'short in function'; being able to understand them as 'emptiness, provisional existence, and the Middle Way' is 'long in function.' Furthermore, if one can thoroughly understand the six identities (六即位) of the ten dharma realms (十法界) within the one dharma realm (一法界), this is also 'broad in essence,' also 'high in position,' and also 'long in function.' Initially, speaking from the perspective of the ten dharma realms, it reveals the oneness of principle; secondly, speaking from the perspective of the five flavors (五味), it speaks of oneness in terms of doctrine; thirdly, speaking from the perspective of contemplating the mind, it speaks of oneness in terms of practice; and lastly, speaking from the perspective of the six identities, it speaks of oneness in terms of the person. This concludes the brief explanation of the subtle meaning.
Detailed explanation: First, 'dharma' (法); second, 'subtle' (妙). The Venerable Nanyue Huisi (南嶽慧思禪師) cited three kinds of dharma: the dharma of sentient beings (眾生法), the dharma of the Buddha (佛法), and the dharma of the mind (心法). As the Lotus Sutra says, 'In order to cause sentient beings to open, show, awaken, and enter the knowledge and vision of the Buddha.' If sentient beings did not have the knowledge and vision of the Buddha, what would there be to open? It should be known that the knowledge and vision of the Buddha are contained within sentient beings. Also, as the Lotus Sutra says, 'But with the eyes born of parents,' which is the physical eye (肉眼); 'thoroughly seeing Mount Sumeru (彌樓山) inside and out,' which is the heavenly eye (天眼). Penetratingly seeing all forms without attachment is the wisdom eye (慧眼). Seeing forms without error is the dharma eye (法眼). Although one has not yet attained non-outflow (無漏), one's eye-faculty is already pure. If this one eye possesses the functions of all eyes, it is the Buddha eye (佛眼). This is the passage in the Lotus Sutra that clarifies the subtlety of the dharma of sentient beings. The Nirvana Sutra (大般涅槃經) says, 'Those who study the Great Vehicle, even though they have physical eyes, are called Buddha eyes.' The ears, nose, and other five faculties can be analogized in the same way. The Angulimaliya Sutra (央掘魔羅經) says, 'The so-called eye-faculty, for all Tathagatas, is constant, complete without decrease, perfectly cultivated, and clearly sees.'
」乃至意根亦如是。《大品》云：「六自在王，性清凈故。」又云：「一切法趣眼，是趣不過。」眼尚不可得，何況有趣、有非趣？乃至一切法趣意，亦如是。此即諸經明眾生法妙也。
佛法妙者，如經：「止止不須說，我法妙難思。」佛法不出權、實，「是法甚深妙，難見難可了。一切眾生類，無能知佛者」，即實智妙也。「及佛諸餘法，亦無能測者」，即佛權智妙也。如是二法，唯佛與佛乃能究盡諸法實相，是名佛法妙。
心法妙者，如〈安樂行〉中，修攝其心，觀一切法，不動不退。又一念隨喜等。《普賢觀》云：「我心自空，罪福無主」「觀心無心，法不住法。」又「心純是法」。《凈名》云：「觀身實相，觀佛亦然。諸佛解脫當於眾生心行中求。」《華嚴》云：「心、佛及眾生，是三無差別」「破心微塵，出大千經卷」，是名心法妙也。
△今依三法，更廣分別。若廣眾生法，一往通論諸因果及一切法。若廣佛法，此則據果。若廣心法，此則據因。
眾生法為二：先列法數，次解法相。數者，經論或明一法攝一切法，謂心是：三界無別法，唯是一心作。或明二法攝一切法，所謂名、色：一切世間中，但有名與色。或明三法攝一切法：謂命、識、暖。如是等增數，乃至百千。今經用
【現代漢語翻譯】 現代漢語譯本：乃至意根也是如此。《大品般若經》說：『六自在王（六慾天之王），自性清凈的緣故。』又說：『一切法趨向于眼根，這種趨向是無法超越的。』眼根尚且不可得，更何況有趨向、有非趨向呢？乃至一切法趨向于意根，也是如此。』這就是諸經所闡明的眾生法之微妙之處。
佛法之微妙，如經文所說：『止止，不必再說，我的法微妙難以思議。』佛法不外乎權巧方便和真實究竟，『此法甚深微妙，難以見到難以理解。一切眾生，沒有能夠知曉佛的』，這就是實智的微妙。『以及佛的各種其他法，也沒有能夠測度的』，這就是佛的權智的微妙。』像這樣的兩種法，只有佛與佛才能究竟通達諸法的真實相狀，這叫做佛法之妙。
心法之微妙，如《安樂行品》中，修習攝持其心，觀察一切法，不動搖不退轉。又如一念隨喜等等。《普賢觀經》說：『我的心本來空寂，罪福沒有主宰』，『觀心無心，法不住於法。』又說『心純粹就是法』。《維摩詰經》說：『觀察自身實相，觀察佛也是這樣。諸佛的解脫應當在眾生的心行中尋求。』《華嚴經》說：『心、佛及眾生，這三者沒有差別』，『破開心識的微塵，顯現出大千世界的經卷』，這叫做心法之妙。
現在依據這三種法，更加廣泛地分別。如果廣泛地談論眾生法，一般而言包括諸種因果以及一切法。如果廣泛地談論佛法，這則是從果的角度來說。如果廣泛地談論心法，這則是從因的角度來說。
眾生法分為兩部分：先列出法的數量，再解釋法的相狀。關於數量，經論中或者說明一種法包含一切法，這就是心：三界沒有別的法，唯獨是心所造作。或者說明兩種法包含一切法，就是名和色：一切世間中，只有名和色。或者說明三種法包含一切法：就是命、識、暖。像這樣遞增數量，乃至百千。現在這部經使用...
【English Translation】 English version: Even the mind-faculty (意根) is like that. The Mahaprajnaparamita Sutra (大品般若經) says: 'The six sovereign kings (六自在王, kings of the six desire realms), are pure in nature.' It also says: 'All dharmas tend towards the eye, and this tendency cannot be surpassed.' Even the eye is unattainable, how much more so is there tending or non-tending? Even all dharmas tending towards the mind, is also like that.' This is what the sutras clarify as the wonderfulness of the dharma of sentient beings.
The wonderfulness of the Buddha-dharma, as the sutra says: 'Stop, stop, no need to say more, my dharma is wonderfully inconceivable.' The Buddha-dharma does not go beyond expedient means and ultimate truth, 'This dharma is extremely profound and wonderful, difficult to see and difficult to understand. All sentient beings are unable to know the Buddha,' this is the wonderfulness of real wisdom. 'And the Buddha's various other dharmas, no one is able to fathom,' this is the wonderfulness of the Buddha's expedient wisdom. These two dharmas, only a Buddha and a Buddha can completely understand the real nature of all dharmas, this is called the wonderfulness of the Buddha-dharma.
The wonderfulness of the mind-dharma, as in the Chapter on Peaceful Practices (安樂行品), cultivate and restrain the mind, observe all dharmas, unmoving and unretreating. Also, a single thought of rejoicing, etc. The Universal Worthy Contemplation Sutra (普賢觀經) says: 'My mind is originally empty, there is no master of merit and demerit,' 'Contemplate the mind as no-mind, dharma does not abide in dharma.' Also, 'The mind is purely dharma.' The Vimalakirti Sutra (凈名經) says: 'Observe the real aspect of the body, observe the Buddha in the same way. The liberation of all Buddhas should be sought in the mind and conduct of sentient beings.' The Avatamsaka Sutra (華嚴經) says: 'The mind, the Buddha, and sentient beings, these three are without difference,' 'Break open the dust-motes of the mind, and the sutra scrolls of the great thousand worlds appear,' this is called the wonderfulness of the mind-dharma.
Now, based on these three dharmas, we will further elaborate. If we broadly discuss the dharma of sentient beings, generally speaking, it includes all causes and effects and all dharmas. If we broadly discuss the Buddha-dharma, this is from the perspective of the result. If we broadly discuss the mind-dharma, this is from the perspective of the cause.
The dharma of sentient beings is divided into two parts: first, list the number of dharmas, then explain the characteristics of the dharmas. Regarding the number, the sutras and treatises either explain that one dharma encompasses all dharmas, which is the mind: the three realms have no other dharma, only the mind creates them. Or they explain that two dharmas encompass all dharmas, which are name and form: in all the world, there is only name and form. Or they explain that three dharmas encompass all dharmas: which are life, consciousness, and warmth. Like this, increasing the number, up to hundreds and thousands. Now this sutra uses...
十法攝一切法：「所謂諸法：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等。」南嶽師讀此文皆云如，故呼為十如也。
天臺師云：「依義讀文，凡有三轉。一云：是相如、是性如，乃至是報如。二云：如是相、如是性，乃至如是報。三云：相如是、性如是，乃至報如是。若皆稱如者，如名不異，即空義也。若作如是相、如是性者，點空相性，名字施設，邐迤不同，即假義也。若作相如是者，如於中道實相之是，即中義也。」分別令易解故，明空、假、中，得意為言，空即假、中。約如明空，一空一切空。點如明相，一假一切假。就是論中，一中一切中，非一二三而一二三，不縱不橫，名為實相。唯佛與佛，究竟此法。是十法，攝一切法。若依義便，作三意分別。若依讀便，當依偈文云：「如是大果報，種種性相義」(云云)。
次判權實者，光宅以前五如是為權，屬凡夫；次四如是為實，屬聖人；后一如是，總結權實。引偈證云：「如是大果報」，大故知是實；「種種性相」，故知是權。今恐不爾，大義有三：大、多、勝。若取大為實者，亦應取多取勝。種種之名，豈非多義？若言權屬凡夫，凡夫何意無實？若實屬聖人，聖人何意無權？如此抑沒，義
【現代漢語翻譯】 現代漢語譯本 十法攝一切法：『所謂諸法：如是相（事物的外在表現），如是性（事物內在的性質），如是體（事物的本體），如是力（事物所具有的力量），如是作（事物所產生的行為），如是因（產生事物的原因），如是緣（幫助事物產生的條件），如是果（事物產生的結果），如是報（事物結果的報應），如是本末究竟等（事物從開始到最終的完整過程）。』南嶽慧思禪師讀到這段文字時，都讀作『如』，所以稱之為『十如』。
天臺智者大師說：『根據義理來解讀這段文字，總共有三種不同的理解方式。第一種理解是：是相如、是性如，乃至是報如。第二種理解是：如是相、如是性，乃至如是報。第三種理解是：相如是、性如是，乃至報如是。』如果都稱作『如』，那麼『如』這個名稱就沒有差別，這就是空義。如果理解為『如是相、如是性』，那麼就是點明空性的相和性，通過名字進行施設，逐漸產生不同，這就是假義。如果理解為『相如是』，那麼『如』就是指中道實相的『是』，這就是中義。』爲了方便理解，所以分別說明空、假、中，領會其意義在於言語之外，空即是假、中。從『如』來闡明空，一空則一切空。點明『如』來闡明相，一假則一切假。就『是』來論述中，一中則一切中，非一非二非三而又是一二三，不縱不橫，名為實相。只有佛與佛，才能究竟明白這個法。這十法，涵蓋了一切法。如果根據義理的方便，可以作三種意義的分別。如果根據讀法的方便，應當根據偈文所說：『如是大果報，種種性相義』。
接下來判斷權實的問題，光宅寺的法雲法師認為，前五個『如是』是權法，屬於凡夫；接下來的四個『如是』是實法，屬於聖人；最後一個『如是』，總結了權法和實法。他引用偈文來證明：『如是大果報』，因為『大』，所以知道是實法；『種種性相』，所以知道是權法。現在恐怕不是這樣，『大』的含義有三種：大、多、勝。如果認為『大』是實法，也應該認為『多』和『勝』是實法。『種種』這個名稱，難道不是『多』的含義嗎？如果說權法屬於凡夫，凡夫為什麼沒有實法？如果說實法屬於聖人，聖人為什麼沒有權法？這樣壓制和埋沒，是不合理的。
【English Translation】 English version The Ten Aspects that encompass all Dharmas: 'These so-called Dharmas are: such is its appearance (相, outward manifestation), such is its nature (性, inherent quality), such is its substance (體, fundamental essence), such is its power (力, potential energy), such is its function (作, action), such is its cause (因, primary cause), such is its condition (緣, contributing factor), such is its effect (果, result), such is its retribution (報, karmic consequence), such is the ultimate equality of beginning and end (本末究竟等, complete process from beginning to end).' When Master Hui-ssu of Nan-yue read this passage, he pronounced all as 'suchness (如)', hence it is called the 'Ten Suchnesses (十如)'.
Master Zhiyi of Tiantai said: 'Interpreting the text according to its meaning involves three transformations. The first is: 'It is appearance suchness, it is nature suchness,' and so on, up to 'it is retribution suchness.' The second is: 'Such is appearance, such is nature,' and so on, up to 'such is retribution.' The third is: 'Appearance is suchness, nature is suchness,' and so on, up to 'retribution is suchness.' If all are called 'suchness', then the name 'suchness' is without difference, which is the meaning of emptiness (空). If it is understood as 'such is appearance, such is nature,' then it points out the appearance and nature of emptiness, established through names and designations, gradually becoming different, which is the meaning of provisionality (假). If it is understood as 'appearance is suchness,' then 'suchness' refers to the 'is' of the Middle Way Real Aspect (中道實相), which is the meaning of the Middle Way (中).』 To facilitate understanding, emptiness, provisionality, and the Middle Way are explained separately, but the meaning lies beyond words; emptiness is identical to provisionality and the Middle Way. Explaining emptiness from 'suchness', one emptiness is all emptiness. Pointing out 'suchness' to explain appearance, one provisionality is all provisionality. Discussing the Middle Way from 'is', one Middle Way is all Middle Way, not one, not two, not three, yet one, two, three, neither vertical nor horizontal, is called Real Aspect. Only Buddhas and Buddhas can ultimately understand this Dharma. These ten aspects encompass all Dharmas. If based on the convenience of meaning, three different interpretations can be made. If based on the convenience of reading, one should rely on the verse: 'Such is the great karmic reward, the various meanings of nature and appearance.'
Next, regarding the judgment of expedient (權) and real (實), Master Fayun of Guangzhai Temple considered the first five 'suchnesses' as expedient, belonging to ordinary beings; the next four 'suchnesses' as real, belonging to sages; and the last 'suchness' as summarizing the expedient and the real. He cited the verse to prove: 'Such is the great karmic reward,' because of 'great,' it is known to be real; 'various natures and appearances,' it is known to be expedient. Now, I fear this is not so. The meaning of 'great' has three aspects: great, many, and superior. If 'great' is taken as real, then 'many' and 'superior' should also be taken as real. Is not the name 'various' the meaning of 'many'? If it is said that expedient belongs to ordinary beings, why do ordinary beings have no real? If it is said that real belongs to sages, why do sages have no expedient? Such suppression and concealment are unreasonable.
不可依。又北地師以前五為權，后五為實。此皆人情耳。
今明權實者，以十如是約十法界，謂六道、四聖也。皆稱法界者，其意有三：十數皆依法界，法界外更無復法。能、所合稱，故言十法界也。二、此十種法，分齊不同，因果隔別，凡聖有異，故加之以界也。三、此十皆即法界，攝一切法。一切法趣地獄，是趣不過。當體即理，更無所依，故名法界。乃至佛法界，亦復如是。
若十數依法界者，能依從所依，即入空界也。十界界隔者，即假界也。十數皆法界者，即中界也。欲令易解，如此分別。得意為言，空即假、中，無一二三，如前(云云)。
此一法界具十如是，十法界具百如是。又一法界具九法界，則有百法界，千如是。束為五差：一、惡。二、善。三、二乘。四、菩薩。五、佛。判為二法：前四是權法，后一是實法，細論各具權實，且依兩義。
然此權實不可思議，乃是三世諸佛二智之境。以此為境，何法不收？此境發智，何智不發？故文云「諸法」。諸法者，是所照境廣也。唯佛與佛乃能究盡者，明能照智深，窮邊盡底也。其智慧門難解難入者，嘆境妙也。我所得智慧，微妙最第一者，嘆智與境相稱也。〈方便品〉長行，略說此法。后開示悟入，廣說此法。火宅，譬喻此法
【現代漢語翻譯】 現代漢語譯本： 不可執著于這些觀點。北方地區的講師認為，（《法華經》的）前五品是權宜之說，后五品才是真實之說。這些都只是人們的主觀臆斷罷了。
現在闡明權實之說，是用十如是來對應十法界，即六道（地獄、餓鬼、畜生、阿修羅、人、天）和四聖（聲聞、緣覺、菩薩、佛）。都稱為法界，其含義有三點：第一，這十個類別都依存於法界，法界之外再沒有其他存在。能依和所依合在一起稱呼，所以說是十法界。第二，這十種法，各有不同的界限，因果之間相互隔離，凡夫和聖人之間存在差異，所以用『界』來加以區分。第三，這十個類別都即是法界，涵蓋一切法。一切法趨向地獄，這種趨向不會超出法界。當體即是真理，沒有其他可以依賴的，所以稱為法界。乃至佛法界，也是如此。
如果說這十個類別依存於法界，那麼能依從屬於所依，就進入了空界。十界之間存在界限，這就是假界。十個類別都即是法界，這就是中界。爲了便於理解，才這樣分別說明。理解其意之後，就會明白空即是假、即是中，沒有一二三的區別，就像前面所說的那樣。
這一法界具備十如是，十法界就具備百如是。又一法界具備九法界，就有一百法界，一千如是。歸納為五種差別：一、惡。二、善。三、二乘（聲聞乘和緣覺乘）。四、菩薩。五、佛。判分為兩種法：前四種是權法，后一種是實法。細緻地分析，每一種都具備權實兩種性質，這裡暫且依據這兩種含義來區分。
然而，這種權實是不可思議的，是三世諸佛兩種智慧（根本智和后得智）所證悟的境界。以這種境界為對象，還有什麼法不能被涵蓋呢？這種境界啓發智慧，還有什麼智慧不能被啓發呢？所以經文說『諸法』。『諸法』，是指所照見的境界非常廣闊。『唯佛與佛乃能究盡』，說明能照見的智慧非常深刻，能夠窮盡事物的邊際和底蘊。『其智慧門難解難入』，是讚歎境界的微妙。『我所得智慧，微妙最第一』，是讚歎智慧與境界相稱。《方便品》的長行部分，簡略地說明了這種法。後面的開示悟入部分，詳細地說明了這種法。火宅的比喻，就是用來比喻這種法。
【English Translation】 English version: These views are not to be relied upon. Furthermore, the northern region's teachers consider the first five chapters (of the Lotus Sutra) as expedient (upaya), and the latter five as real. These are merely human sentiments.
Now, to clarify the expedient and the real, we use the Ten Suchnesses (dasa tathata) to correspond to the Ten Dharma Realms (dasa dharma-dhatu), namely the Six Paths (sad-gati) (hell-beings, hungry ghosts, animals, asuras, humans, and devas) and the Four Noble Ones (sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). They are all called Dharma Realms for three reasons: First, these ten categories all rely on the Dharma Realm; there is nothing beyond the Dharma Realm. The able and the relied-upon are combined and called the Ten Dharma Realms. Second, these ten kinds of dharmas have different boundaries, their causes and effects are separate, and there are differences between ordinary beings and sages, so the term 'realm' is added to distinguish them. Third, these ten are all identical to the Dharma Realm, encompassing all dharmas. All dharmas tending towards hell do not go beyond this tendency. The very substance is the principle, with nothing else to rely on, hence it is called the Dharma Realm. Even the Buddha Dharma Realm is the same.
If the ten categories rely on the Dharma Realm, then the able-to-rely belongs to the relied-upon, and thus enters the realm of emptiness (sunyata). The ten realms having boundaries is the provisional realm (prajna). The ten categories all being the Dharma Realm is the middle realm (madhyama). This distinction is made for ease of understanding. Grasping the meaning, emptiness is identical to the provisional and the middle, without one, two, or three, as mentioned before.
This one Dharma Realm possesses the Ten Suchnesses, and the Ten Dharma Realms possess a hundred Suchnesses. Furthermore, one Dharma Realm possesses the nine Dharma Realms, resulting in a hundred Dharma Realms and a thousand Suchnesses. These are grouped into five differences: 1. Evil. 2. Good. 3. Two Vehicles (dvi-yana) (Sravaka Vehicle and Pratyekabuddha Vehicle). 4. Bodhisattva. 5. Buddha. These are classified into two dharmas: the first four are expedient dharmas, and the last one is the real dharma. In detailed analysis, each possesses both expedient and real qualities, but here we provisionally distinguish them based on these two meanings.
However, this expedient and real is inconceivable; it is the realm of the two wisdoms (jnana) (fundamental wisdom and subsequent wisdom) of the Buddhas of the three times. Taking this as the object, what dharma is not included? This realm inspires wisdom; what wisdom is not aroused? Therefore, the text says 'all dharmas'. 'All dharmas' refers to the vastness of the object being illuminated. 'Only Buddhas together can fully understand' indicates the depth of the illuminating wisdom, able to exhaust the boundaries and depths of things. 'Its wisdom gate is difficult to understand and enter' praises the subtlety of the realm. 'The wisdom I have attained is subtle and the foremost' praises the correspondence between wisdom and the realm. The prose section of the Expedient Means chapter briefly explains this dharma. The subsequent sections on opening, revealing, awakening, and entering explain this dharma in detail. The parable of the burning house is used to illustrate this dharma.
。信解，領解此法。長者，付子此法。藥草，述成此法。化城，引入此法。如是等種種，只名十如權實法耳。如來洞達，究十法底、盡十法邊，明識眾生：種、非種，芽、未芽，熟、不熟，可度脫、不可度脫，如實知之，無有錯謬。殃掘摩羅雖是惡人，實相性熟，即時得度。四禪比丘雖是善人，惡性相熟，即不堪度。當知，眾生之法不可思議，雖實而權，雖權而實，實、權相即，不相妨礙。不可以牛、羊眼觀視眾生，不可以凡夫心評量眾生。智如如來，乃能評量。何以故？眾生法妙故。
次解十如是法。初、通解，后、別解。
通解者，相以據外，覽而可別，名為相。性以據內，自分不改，名為性。主質名為體。功能為力。構造為作。習因為因。助因為緣。習果為果。報果為報。初相為本，后報為末。所歸趣處，為究竟等(云云)。若作如義，初后皆空為等。若作性相義，初后相在為等。若作中義，初后皆實相為等。今不依此等三法具足，為究竟等。夫究竟者，中乃究竟，即是實相為等也。
次別解者，取氣類相似、合為四番。初四趣、次人天、次二乘、次菩薩佛也。
初明四趣十法：如是相者，即是惡相，表墮不如意處。譬人未禍，否色已彰，相師覽別，能記兇衰。惡相若起，遠表泥黎，
【現代漢語翻譯】 現代漢語譯本：相信並理解，就是領悟此法。《法華經》中的『長者窮子』譬喻，是教導如何傳授此法；『藥草喻品』，是闡述成就此法；『化城喻品』，是引導人們進入此法。像這樣等等，都只是名為十如權實之法罷了。如來徹底通達，窮盡十法界的底蘊、窮盡十法界的邊際，明瞭識別眾生：有佛種的、沒有佛種的，已發芽的、未發芽的，成熟的、未成熟的，可以度脫的、不可以度脫的，如實地知曉這些，沒有絲毫錯謬。鴦掘摩羅（Angulimala，指殺人魔王）雖然是惡人，但實相之性已經成熟，所以立即得度。四禪比丘雖然是善人，但惡性已經成熟，所以不堪度化。應當知道，眾生之法不可思議，雖然是實法卻也具有權巧方便，雖然是權巧方便卻也具有真實性，真實與權巧相互融合，互不妨礙。不可以用牛、羊的眼光來看待眾生，不可以用凡夫的心來評判眾生。只有像如來一樣的智慧，才能評判。為什麼呢？因為眾生之法微妙的緣故。
接下來解釋十如是法。首先是通解，然後是別解。
通解是說，『相』是用來從外表判斷的，觀察就可以區分，這叫做『相』。『性』是用來從內在判斷的，自身的性質不會改變，這叫做『性』。作為主體根本的叫做『體』。功能叫做『力』。構造行為叫做『作』。習染之因叫做『因』。輔助之因叫做『緣』。習染之果叫做『果』。報應之果叫做『報』。最初的『相』是根本，最後的『報』是末端。最終所歸向的地方，叫做『究竟』等等。如果把『如』解釋為『如是』的『如』，那麼最初和最後都是空，這叫做『等』。如果把『如』解釋為『性相』的『如』，那麼最初和最後都存在『相』，這叫做『等』。如果把『如』解釋為『中道』的『如』，那麼最初和最後都是實相，這叫做『等』。現在不依據這三種解釋，而是認為『等』是三法具足，是『究竟等』。所謂『究竟』，就是中道才是究竟，也就是實相為『等』。
接下來是別解，把氣類相似的，合為四類：首先是四惡趣，其次是人天，其次是二乘，最後是菩薩佛。
首先說明四惡趣的十如是法：『如是相』，就是惡相，表示墮落到不如意的地方。比如一個人還沒遭遇災禍，但倒霉的臉色已經顯現出來，相師觀察分辨，能夠預知兇衰。惡相如果顯現，預示著將要墮入泥犁（Niraya，地獄）。
【English Translation】 English version: Believing and understanding is comprehending this Dharma. The parable of the 『Elder and the Poor Son』 in the Lotus Sutra teaches how to impart this Dharma; the 『Herbs Parable』 describes the accomplishment of this Dharma; the 『Imaginary City Parable』 guides people to enter this Dharma. All such things are merely called the Ten Suchnesses of Provisional and Real Dharma. The Tathagata thoroughly penetrates, exhausts the depths of the Ten Dharma Realms, exhausts the boundaries of the Ten Dharma Realms, and clearly recognizes sentient beings: those with Buddha-nature, those without Buddha-nature, those who have sprouted, those who have not sprouted, those who are ripe, those who are not ripe, those who can be liberated, those who cannot be liberated, knowing these truthfully, without any error. Angulimala (Angulimala, referring to the murderous demon) although he was an evil person, his nature of True Reality was already mature, so he was immediately liberated. The Four Dhyana Bhikshus, although they were good people, their evil nature was already mature, so they were incapable of being liberated. It should be known that the Dharma of sentient beings is inconceivable, although it is Real Dharma, it also possesses skillful means, although it is skillful means, it also possesses reality, reality and skillful means are integrated with each other, without hindering each other. One cannot view sentient beings with the eyes of cattle or sheep, one cannot judge sentient beings with the mind of an ordinary person. Only wisdom like that of the Tathagata can judge. Why? Because the Dharma of sentient beings is wondrous.
Next, explaining the Ten Suchnesses. First, a general explanation, then a specific explanation.
The general explanation is that 『Appearance』 (相, xiang) is used to judge from the outside, it can be distinguished by observation, this is called 『Appearance』. 『Nature』 (性, xing) is used to judge from within, one's own nature does not change, this is called 『Nature』. That which is the fundamental substance is called 『Essence』 (體, ti). Function is called 『Power』 (力, li). Constructing actions is called 『Action』 (作, zuo). Habitual cause is called 『Cause』 (因, yin). Auxiliary cause is called 『Condition』 (緣, yuan). Habitual effect is called 『Effect』 (果, guo). Retributive effect is called 『Retribution』 (報, bao). The initial 『Appearance』 is the root, the final 『Retribution』 is the end. The place to which one ultimately returns is called 『Ultimate』 (究竟, jiujing), and so on. If 『Such』 (如, ru) is interpreted as 『Thus』 (如是, rushe), then the beginning and the end are both empty, this is called 『Equality』 (等, deng). If 『Such』 is interpreted as 『Nature and Appearance』, then the beginning and the end both have 『Appearance』, this is called 『Equality』. If 『Such』 is interpreted as 『Middle Way』, then the beginning and the end are both True Reality, this is called 『Equality』. Now, not relying on these three explanations, but considering 『Equality』 as the complete possession of the three Dharmas, it is 『Ultimate Equality』. The so-called 『Ultimate』 is that the Middle Way is the ultimate, which is True Reality as 『Equality』.
Next is the specific explanation, grouping similar types into four categories: first, the Four Evil Realms; second, Humans and Devas; third, the Two Vehicles; and fourth, Bodhisattvas and Buddhas.
First, explaining the Ten Suchnesses of the Four Evil Realms: 『Such Appearance』 is evil appearance, indicating falling into undesirable places. For example, a person has not yet encountered disaster, but an unlucky complexion has already appeared, a physiognomist observes and distinguishes, and can foresee misfortune and decline. If an evil appearance manifests, it foretells falling into Naraka (Niraya, hell).
凡夫不知，二乘彷彿知，菩薩知不深，佛知盡邊。如善相師，洞見始終，故言如是相也。
如是性者，黑自分性也。純習黑惡，難可改變。如木有火，遇緣即發。《大經》云：「有漏之法，以有生性，故生能生之。」此惡有四趣生性，故緣能發之。若泥木像，雖有外相，內無生性，生不能生。惡性不爾，故言如是性。
如是體者，攬彼摧折，粗惡色、心，以為體質也。複次，此世先已摧心，來世摧色。又此世華報，亦摧色、心，來世果報亦摧色、心。故以被摧色、心為體也。
如是力者，惡功用也。譬如片物，雖未被用，指擬所任，言其有用。《大經》云：「作舍取木，不取縷線，作布取縷，不取泥木。」地獄有登刀上劍之用，餓鬼吞銅、啖鐵之用，畜生強者伏弱，魚鱗相咀，牽車挽重，皆是惡力用也。
如是作者，構造經營，運動三業，建創諸惡，名之為作。《大經》第八云：「譬如世間，為惡行者，名為半人。」既行惡行，名地獄作也。
如是因者，惡習因也。自種相生，習續不斷，以習發故，為惡易成，故名如是因。
如是緣者，緣助也。所謂諸惡我、我所，所有具度，皆能助成習業，如水能潤種，故用報因為緣也。
如是果者，習果也。如多欲人受地獄身，見苦
【現代漢語翻譯】 現代漢語譯本 凡夫俗子不能明白，二乘（聲聞乘和緣覺乘）之人略微知道一些，菩薩知道的也不夠深入，只有佛才能完全瞭解。就像高明的相面師，能夠洞察事物的始終，所以說這就是事物的『相』。
所謂『性』，指的是黑惡的自性。完全習慣於黑惡，難以改變。就像木頭裡有火種，遇到條件就會燃燒。《大般涅槃經》說：『有漏之法，以有生性，所以生能生之。』這種惡具有四惡趣的生性，所以遇到條件就能引發。如果用泥土或木頭做的佛像，雖然有外表，但內部沒有生性，生是不能生的。惡性不是這樣，所以說這就是事物的『性』。
所謂『體』，指的是聚集那些摧殘、折磨的粗惡色法和心法，作為它的本體。進一步說，此世先摧殘心，來世摧殘色。又此世的花報，也摧殘色和心，來世的果報也摧殘色和心。所以用被摧殘的色和心作為它的本體。
所謂『力』，指的是惡的功用。譬如一件東西，即使還沒有被使用，但指明它所能勝任的，就說它是有用的。《大般涅槃經》說：『建造房屋選取木材，不選取絲線；製作布匹選取絲線，不選取泥土和木材。』地獄有登上刀山劍樹的功用，餓鬼有吞食銅汁、啃咬鐵丸的功用，畜生有強者欺凌弱者，魚鱗互相撕咬，拉車搬運重物的功用，這些都是惡的力用。
所謂『作』，指的是構造經營，運動身、口、意三業，建立創造各種惡行，稱之為『作』。《大般涅槃經》第八卷說：『譬如世間，為惡行的人，稱為半人。』既然做了惡行，就稱為地獄之作。
所謂『因』，指的是惡的習氣之因。自身播種，相互產生，習氣延續不斷，因為習氣引發的緣故，作惡容易成功，所以稱為『如是因』。
所謂『緣』，指的是助緣。也就是各種惡的『我』、『我所』，所有工具和尺度，都能幫助成就習業，就像水能滋潤種子一樣，所以用報因為緣。
所謂『果』，指的是習氣的果報。比如貪慾很重的人會受到地獄之身，見到痛苦
【English Translation】 English version Ordinary people do not understand, those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) know a little, Bodhisattvas do not know deeply enough, only the Buddha knows completely. Like a skilled physiognomist, who can see through the beginning and the end, so it is said that this is the 'appearance'.
The so-called 'nature' refers to the self-nature of darkness and evil. Completely accustomed to darkness and evil, it is difficult to change. It is like fire in wood, which ignites when conditions are met. The Mahāparinirvāṇa Sūtra says: 'Leaky dharmas, because they have the nature of arising, therefore arising can give rise to things.' This evil has the nature of arising in the four evil realms, so it can be triggered when conditions are met. If it is a Buddha statue made of clay or wood, although it has an external appearance, it has no internal nature of arising, and arising cannot give rise to anything. Evil nature is not like this, so it is said that this is the 'nature'.
The so-called 'substance' refers to gathering those destructive and tormenting coarse evil forms and mental states as its substance. Furthermore, this life first destroys the mind, and the next life destroys the form. Also, the flower-retribution of this life also destroys form and mind, and the fruit-retribution of the next life also destroys form and mind. Therefore, the destroyed form and mind are taken as its substance.
The so-called 'power' refers to the function of evil. For example, a piece of object, even if it has not been used, but if it is pointed out what it can do, it is said to be useful. The Mahāparinirvāṇa Sūtra says: 'When building a house, wood is chosen, not thread; when making cloth, thread is chosen, not mud and wood.' Hell has the function of climbing mountains of knives and trees of swords, hungry ghosts have the function of swallowing copper juice and biting iron pellets, animals have the function of the strong bullying the weak, fish scales tearing each other, pulling carts and carrying heavy objects, these are all evil powers.
The so-called 'action' refers to constructing and managing, moving the three karmas of body, speech, and mind, establishing and creating various evil deeds, which is called 'action'. The eighth volume of the Mahāparinirvāṇa Sūtra says: 'For example, in the world, those who do evil deeds are called half-people.' Since evil deeds have been done, it is called the action of hell.
The so-called 'cause' refers to the cause of evil habits. Self-seeding, mutual generation, habits continue uninterrupted, because habits are triggered, it is easy to succeed in doing evil, so it is called 'such a cause'.
The so-called 'condition' refers to the assisting condition. That is, all kinds of evil 'self', 'what belongs to self', all tools and measures, can help to accomplish habitual karma, just like water can nourish seeds, so retribution is used as the condition.
The so-called 'result' refers to the result of habits. For example, a person with strong greed will receive a hellish body and see suffering.
具，謂為欲境，便起染愛，謂此為習果也。
如是報者，報果也。如多欲人，在地獄中，趣欲境時，即受銅柱鐵床之苦。故名如是報也。
本末究竟等者，即有三義：本空、末亦空，故言等。又惡果報，在本相性中，此末與本等。本相性，在惡果報中，此本與末等。若先無後事，相師不應預記。若后無先事，相師不應追記。當知，初后相在，此假事論等。中實理心，與佛果不異。一色一香，無非中道，此約理論等。以是義故，故言本末究竟等，三義具足，故言等也。
次辨人天界十法者，但就善樂為語，異於四趣。相表清升。性是白法。體是安樂色、心。力是堪任善器。作是造止、行二善。因是白業。緣是善我、我所，所有具度。果是任運酬善心生。報是自然受樂。等者，如前說(云云)。
次辨二乘法界十法者，約真無漏。相表涅槃。性是非白、非黑法。體是五分法身。力能動、能出，堪任道器。作是精進勤策。因是無漏正智。緣是行行助道。果是四果。二乘既不生，是故無報。何故發真是果而不論報？無漏法起，酬于習因，得是習果。無漏損生，非牽生法，故無後報。三果有報者，殘思未斷，或七生，或一往來，或色界生，非無漏報也。是故唯九不十。若依大乘，此無漏猶名有漏。《大
【現代漢語翻譯】 現代漢語譯本：『具』，指的是慾望的境界，因此產生染著和愛戀，這被稱為習果（由長期熏習而成的結果）。
『如是報』，指的是報果（由業力所招感的果報）。例如，貪慾很重的人，在地獄中，當趨向慾望的境界時，就會遭受銅柱鐵床的痛苦。所以稱為『如是報』。
『本末究竟等』，這裡有三種含義：本（最初）是空，末（最終）也是空，所以說是『等』。另外，惡果報，在本相性（事物本來的性質）中，這個末與本是相等的。本相性，在惡果報中，這個本與末是相等的。如果先前沒有後來的事情，相師（占卜者）不應該預先記述。如果後來沒有先前的事情，相師不應該追溯記述。應當知道，最初和後來相互存在，這是從假的事相上來說的『等』。中（中間）的真實理體心，與佛果沒有差異。一色一香，無非中道，這是從理論上來說的『等』。因為這些含義，所以說『本末究竟等』，三種含義都具備，所以說是『等』。
接下來辨別人天界的十法，只是就善和樂來說，不同於四惡趣。相（相狀）表現爲清凈上升。性（性質）是白法（善法）。體（本體）是安樂的色和心。力（力量）是堪能作為行善的工具。作（作用）是造作止和行兩種善。因（原因）是白業（善業）。緣（條件）是善的我以及我所（我所擁有的），所有具備的程度。果（結果）是自然而然地酬報善心而生。報（報應）是自然地感受快樂。等，如前面所說。
接下來辨別聲聞、緣覺二乘法界的十法，是就真實無漏（沒有煩惱）來說的。相（相狀）表現爲涅槃（寂滅）。性（性質）是非白非黑法（既非善亦非惡）。體（本體）是五分法身（戒、定、慧、解脫、解脫知見）。力（力量）是能動、能出，堪能作為修道的工具。作（作用）是精進勤勉。因（原因）是無漏的正智（正確的智慧）。緣（條件）是修行種種助道之法。果（結果）是四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。二乘既然不生，所以沒有報。為什麼發起真智是果，而不說報呢？無漏法生起，酬報于習因，得到的是習果。無漏能損減生死，不是牽引生死的法，所以沒有後報。三果（阿那含果）有報，是因為殘餘的思惑沒有斷盡，或者有七生，或者一次往來，或者**生，不是無漏的報應。所以只有九個而不是十個。如果依據大乘，這個無漏仍然可以稱為有漏。《大智度論》中說：『一切無漏禪定智慧，皆是有漏。』
【English Translation】 English version: 『Guna』 (具), refers to the realm of desire, thus giving rise to attachment and love, which is called 『Habitual Result』 (習果, the result of long-term cultivation).
『Such Retribution』 (如是報), refers to the 『Retribution Result』 (報果, the karmic result). For example, a person with strong desires, in hell, when approaching the realm of desire, will suffer the pain of copper pillars and iron beds. Therefore, it is called 『Such Retribution』.
『Beginning, End, and Ultimate Equality』 (本末究竟等), there are three meanings here: the beginning (本) is empty, and the end (末) is also empty, so it is said to be 『equal』 (等). In addition, evil retribution, in the 『Original Nature』 (本相性, the original nature of things), this end is equal to the beginning. The original nature, in evil retribution, this beginning is equal to the end. If there were no later events after the former, the diviner (相師) should not record them in advance. If there were no former events after the latter, the diviner should not trace them back. It should be known that the beginning and the end exist together, this is 『equality』 from the perspective of false phenomena. The true mind of principle in the middle (中) is no different from the Buddha fruit. One color and one fragrance are none other than the Middle Way, this is 『equality』 from a theoretical perspective. Because of these meanings, it is said 『Beginning, End, and Ultimate Equality』, all three meanings are complete, so it is said to be 『equal』.
Next, distinguishing the ten dharmas of the realm of humans and devas, it is only in terms of goodness and happiness, which is different from the four evil realms. The 『Appearance』 (相) manifests as purity and ascent. The 『Nature』 (性) is white dharma (善法, good dharma). The 『Substance』 (體) is the happiness of form and mind. The 『Power』 (力) is capable of being a tool for doing good. The 『Function』 (作) is creating the two kinds of goodness of stopping and acting. The 『Cause』 (因) is white karma (善業, good karma). The 『Condition』 (緣) is the good self and what belongs to me (我所), all the degrees possessed. The 『Result』 (果) is the natural reward of good thoughts arising. The 『Retribution』 (報) is naturally experiencing happiness. 『Equality』 (等), as mentioned earlier.
Next, distinguishing the ten dharmas of the realm of the Two Vehicles (聲聞, Śrāvaka and 緣覺, Pratyekabuddha), it is in terms of true non-outflow (無漏, without afflictions). The 『Appearance』 (相) manifests as Nirvana (涅槃, extinction). The 『Nature』 (性) is neither white nor black dharma (非白、非黑法, neither good nor evil). The 『Substance』 (體) is the fivefold Dharma body (五分法身, Śīla, Samādhi, Prajñā, Vimukti, Vimukti-jñāna-darśana). The 『Power』 (力) is able to move and emerge, capable of being a tool for cultivating the path. The 『Function』 (作) is diligent and zealous. The 『Cause』 (因) is non-outflow correct wisdom (無漏正智, correct wisdom without afflictions). The 『Condition』 (緣) is practicing various auxiliary methods. The 『Result』 (果) is the four fruits (四果, Srotaāpanna, Sakridāgāmin, Anāgāmin, Arhat). Since the Two Vehicles do not arise, there is no retribution. Why is the arising of true wisdom a result, but not retribution? The arising of non-outflow dharma rewards the habitual cause, and what is obtained is the habitual result. Non-outflow can reduce birth and death, it is not a dharma that leads to birth and death, so there is no later retribution. The Third Fruit (Anāgāmin) has retribution because the remaining delusions have not been completely cut off, either with seven births, or one coming and going, or ** births, it is not non-outflow retribution. Therefore, there are only nine and not ten. If according to Mahayana, this non-outflow can still be called outflow. The Mahaprajnaparamita Shastra says: 『All non-outflow Samadhi and wisdom are outflow.』
經》云：「福德莊嚴者，有為有漏。」是聲聞僧既非無漏，不損別惑，猶受變易之生，則無漏為因、無明為緣，生變易土，即有報也。
次明菩薩、佛界十法者，此更細開有三種菩薩(云云)。若六度菩薩，約福德論相、性、體、力；善業為因；煩惱為緣；三十四心斷結為果。佛則無報，菩薩即具十也。若通教菩薩，約無漏論相、性。六地之前，殘思受報；六地思盡，不受後身，誓扶習生，非實業報，故唯九無十。若別教菩薩，約修中道行次第觀而論十法。此人雖斷通惑，自知有生，則具十法(云云)。
夫生變易，則三種不同：一、全未斷別惑生變易者，即是三藏、二乘及通教三乘是也。類如分段博地凡夫，不伏見、思者(云云)。二、伏別惑生變易者，即是別教三十心人，習於中道，伏而未斷，類如分段小乘方便道也(云云)。三者、斷別惑生變易者，如初地、初住斷惑是也。類如初果，雖斷見諦，猶有七生，彼亦如是。若未斷伏生者，用方便行，真無漏為因，無明為緣。若伏斷者，順道法愛為因，無明為緣，生變易土(云云)。
佛界十法者，皆約中道分別也。《凈名》云：「一切眾生皆菩提相，不可復得。」此即緣因為佛相。性以據內者，智愿猶在不失，智即了因為佛性。自性清凈心，即
【現代漢語翻譯】 現代漢語譯本：《經》中說：『以福德莊嚴自身者，是有為法且是有漏法。』聲聞僧既然並非無漏，不能斷除其他迷惑，仍然承受變易之生，那麼以無漏為因，無明為緣，所生的變易土，就是一種果報。
接下來闡明菩薩、佛界的十法，這裡更細緻地分為三種菩薩。如果是六度菩薩，從福德的角度討論相、性、體、力；以善業為因；以煩惱為緣；斷除三十四心結為果。佛則沒有果報，菩薩就具備十法。如果是通教菩薩，從無漏的角度討論相、性。六地之前，殘留的思惑會承受果報；六地思惑斷盡，不再受後世之身，發誓扶持習氣所生，並非真實的業報，所以只有九法而沒有十法。如果是別教菩薩，從修習中道行次第觀的角度討論十法。這種人雖然斷除了通惑，但自知還有生死，就具備十法。
生於變易土，則有三種不同：一、完全沒有斷除別惑而生於變易土的，就是三藏、二乘以及通教三乘。類似於分段生死的凡夫，沒有降伏見惑、思惑的人。二、降伏了別惑而生於變易土的，就是別教三十心人，習慣於中道，降伏而未斷除，類似於分段生死的小乘方便道。三、斷除了別惑而生於變易土的，如初地、初住菩薩斷除惑業。類似於初果羅漢，雖然斷除了見諦之惑，還有七次生死，他們的情況也是如此。如果未斷除而只是降伏別惑而生於變易土者，以方便行為因，真無漏為因，無明為緣。如果降伏並斷除別惑者，以順道法愛為因，無明為緣，生於變易土。
佛界的十法，都是從中道的角度來分別的。《凈名經》（Vimalakirti Sutra）中說：『一切眾生皆有菩提之相，不可再得。』這就是緣因為佛相。從內在的『性』來說，智慧和願力仍然存在沒有喪失，智慧就是了因為佛性。自性清凈心，就是正因為佛性。
【English Translation】 English version: The Sutra says: 'Those who adorn themselves with merit and virtue are conditioned and defiled.' Since the Sravaka Sangha (hearer assembly) is not free from defilements, and cannot eliminate other delusions, still subject to the life of transformation, then with the unconditioned as the cause and ignorance as the condition, the Land of Transformation is a form of retribution.
Next, explaining the Ten Dharmas of the Bodhisattva and Buddha realms, these are further divided into three types of Bodhisattvas. If it is a Six Paramita (Six Perfections) Bodhisattva, discuss the characteristics, nature, essence, and power from the perspective of merit and virtue; with good karma as the cause; with afflictions as the condition; and the result of severing the thirty-four minds' fetters. The Buddha has no retribution, and the Bodhisattva possesses the Ten Dharmas. If it is a Common Teaching Bodhisattva, discuss the characteristics and nature from the perspective of the unconditioned. Before the Sixth Ground, residual thoughts receive retribution; after the Sixth Ground, thoughts are exhausted, and no further rebirth is received, vowing to support the arising of habitual tendencies, which is not a real karmic retribution, so there are only nine Dharmas and not ten. If it is a Distinct Teaching Bodhisattva, discuss the Ten Dharmas from the perspective of cultivating the Middle Way and sequential contemplation. Although this person has severed the common delusions, they know that there is still birth and death, so they possess the Ten Dharmas.
Being born in the Land of Transformation has three different aspects: First, those who are born in the Land of Transformation without having completely severed the distinct delusions are the Tripitaka (Three Baskets), the Two Vehicles (Sravakas and Pratyekabuddhas), and the Three Vehicles of the Common Teaching. They are similar to ordinary beings in the realm of division and mortality, who have not subdued the views and thoughts. Second, those who are born in the Land of Transformation having subdued the distinct delusions are the thirty minds of the Distinct Teaching, who are accustomed to the Middle Way, subduing but not severing, similar to the expedient path of the Small Vehicle in the realm of division and mortality. Third, those who are born in the Land of Transformation having severed the distinct delusions are like the Bodhisattvas of the First Ground and First Abode who have severed delusions. Similar to the First Fruit Arhat (stream enterer), although they have severed the delusions of seeing the truth, they still have seven rebirths, and their situation is the same. If those who are born in the Land of Transformation without severing but only subduing the distinct delusions, use expedient practices as the cause, the true unconditioned as the cause, and ignorance as the condition. If those who have subdued and severed the distinct delusions, use love for the Dharma that accords with the path as the cause, and ignorance as the condition, to be born in the Land of Transformation.
The Ten Dharmas of the Buddha realm are all distinguished from the perspective of the Middle Way. The Vimalakirti Sutra says: 'All sentient beings have the aspect of Bodhi (enlightenment), which cannot be obtained again.' This is the causal condition as the aspect of the Buddha. From the perspective of 'nature' which resides within, wisdom and vows still exist and have not been lost, wisdom is the understanding as the Buddha-nature. The self-nature pure mind is the true cause as the Buddha-nature.
是正因為佛體。此即三軌也(云云)。力者，初發菩提心，超二乘上，名為力。作者，四弘誓願要期也。因即智慧莊嚴也。緣即福德莊嚴也。果即一念相應，大覺朗然，無上菩提，為習果也。報即大般涅槃果，果斷德，禪定三昧，一切具足，是報果也。本末等者，即相性三諦與究竟三諦不異，故言等也。空諦等者，元初眾生如，乃至佛如皆等也。俗諦等者，眾生未發心，佛記當作佛。佛既已成佛，說佛本生事，即是初后相在假等也。中等者，凡聖皆實相也。就佛界亦九亦十。
通途為語，從地地皆有萬行，福德為因、無明為緣，習果報果，分得十法，無不具足。
此經云：「得無量無漏清凈之果報。法王法中久修梵行，始於今日得其果報。」又云：「久修業所得。」《大經》云：「我今所獻食，愿得無上報。」《仁王》云：「三賢、十聖住果報。」《攝大乘》云：「因緣生死、有後生死。」皆是分論果報，果報即是生滅。何者？無明分盡，是故論滅，真明轉盛，是故言生。又殘無明在，是故言生。一分惑除，是故言滅。《大論》云：「一人能耘，一人能種。」萬行資成如種，智慧破惑如耘。增道損生，意在於此。四十一地，皆有十法也。
若就妙覺，亦九亦十。何者？中道智慧，乃是損生，生既未
【現代漢語翻譯】 現代漢語譯本：正是因為佛的法體。這就是三軌（此處省略）。力，指的是初發菩提心，超越二乘之上，稱為力。作，指的是四弘誓願的要期。因，指的是智慧莊嚴。緣，指的是福德莊嚴。果，指的是一念相應，大覺朗然，無上菩提，是為習果。報，指的是大般涅槃果，果斷德，禪定三昧，一切具足，是為報果。本末等，指的是相性三諦與究竟三諦沒有差異，所以說等。空諦等，指的是最初眾生之如（Tathata），乃至佛之如皆相等。俗諦等，指的是眾生未發心時，佛就授記他將來會成佛。佛既然已經成佛，講述佛的本生事蹟，這就是初后相在假等。中等，指的是凡夫和聖人皆是實相。就佛界而言，既可以是九法界，也可以是十法界。 通途而言，從每一地都有萬行，福德為因，無明為緣，習果報果，分得十法，沒有不具足的。 此經說：『得到無量無漏清凈的果報。在法王法中長期修習梵行，從今日才得到這個果報。』又說：『長期修習業所得。』《大經》（指《無量壽經》）說：『我今天所獻的食物，希望得到無上的果報。』《仁王經》說：『三賢、十聖住在果報中。』《攝大乘論》說：『因緣生死，有後生死。』這些都是分別論述果報，果報就是生滅。為什麼呢？無明逐漸消盡，所以說是滅，真明逐漸增長，所以說是生。又因為殘餘的無明還在，所以說是生。一部分惑業被去除，所以說是滅。《大智度論》說：『一人能耕耘，一人能播種。』萬行資助成就如同播種，智慧破除迷惑如同耕耘。增長道業，減少生死，意思就在於此。四十一地，都有十法界。 如果就妙覺（指佛果）而言，既可以是九法界，也可以是十法界。為什麼呢？中道智慧，乃是損減生死，生死既然未
【English Translation】 English version: It is precisely because of the Buddha's Dharma body. This is the Three Tracks (omitted here). 'Power' refers to the initial arising of Bodhicitta (the aspiration for enlightenment), surpassing the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and is called 'power'. 'Action' refers to the essential period of the Four Great Vows. 'Cause' refers to the adornment of wisdom. 'Condition' refers to the adornment of merit. 'Effect' refers to the corresponding of a single thought, the clear manifestation of great enlightenment, unsurpassed Bodhi, which is the habitual effect. 'Retribution' refers to the great Nirvana fruit, the fruit of cutting off virtues, meditative concentration, Samadhi, all fully possessed, which is the retributive effect. 'Beginning and End are Equal' refers to the fact that the Three Truths of Characteristics and Nature are not different from the Ultimate Three Truths, hence the term 'equal'. 'The Truth of Emptiness is Equal' refers to the fact that the Suchness (Tathata) of the original sentient beings, up to the Suchness of the Buddha, are all equal. 'The Conventional Truth is Equal' refers to the fact that when sentient beings have not yet aroused their minds, the Buddha predicts that they will become Buddhas in the future. Since the Buddha has already become a Buddha, telling the stories of the Buddha's past lives, this is the initial and subsequent aspects being provisionally equal. 'The Middle is Equal' refers to the fact that ordinary beings and sages are all the Real Aspect. Regarding the Buddha realm, it can be either the Nine Realms or the Ten Realms. Generally speaking, from each ground (bhumi) there are myriad practices, merit as the cause, ignorance as the condition, habitual effect and retributive effect, dividing into the Ten Factors, none of which are lacking. This sutra says: 'Attaining immeasurable, undefiled, pure fruit of retribution. Having cultivated pure conduct for a long time in the Dharma of the Dharma King, only today do they attain this fruit of retribution.' It also says: 'Attained through long cultivation of karma.' The Great Sutra (referring to the Larger Sutra of Immeasurable Life) says: 'The food I offer today, I hope to attain unsurpassed retribution.' The Humane King Sutra says: 'The Three Sages and Ten Saints dwell in the fruit of retribution.' The Compendium of the Great Vehicle says: 'Causal conditions of birth and death, there is subsequent birth and death.' These are all separate discussions of fruit and retribution, and fruit and retribution are subject to birth and death. Why? Ignorance gradually diminishes, therefore it is said to be extinction, true clarity gradually increases, therefore it is said to be birth. Furthermore, because residual ignorance remains, therefore it is said to be birth. A portion of delusion is removed, therefore it is said to be extinction. The Great Treatise on the Perfection of Wisdom says: 'One person can plow, one person can sow.' Myriad practices assist in accomplishment like sowing seeds, wisdom breaks through delusion like plowing. Increasing the path and decreasing birth and death, the meaning lies in this. The Forty-One Grounds all have the Ten Realms. If considering Wonderful Enlightenment (referring to Buddhahood), it can be either the Nine Realms or the Ten Realms. Why? The wisdom of the Middle Way is to diminish birth and death, and since birth and death have not yet
盡，故有諸地生滅不同。妙覺損生義足，最後那得論報？故云：「唯佛一人居凈土，三十生盡等大覺。」無後有生死，煩惱盡故。智德已圓，無複習果，不受後身，故無報果。又約現生后，論九論十(云云)。若按《涅槃經》文，愿得無上報者，即明佛界報無上也。佛報既言無上，佛相性等九法悉皆無上。何者？六道相性，全表五住。二乘相性，表破四住，全表無明。菩薩相性，表次第破五住。佛相性，表一切種智凈若虛空，不為五住所染故。佛十法，最為無上(云云)。
複次，六趣相表生死苦。二乘相表涅槃樂。佛界相表非生死、非涅槃，中道常樂我凈，故言佛界最是無上。複次，四道表惡，人天表善，二乘表無漏善，菩薩佛表非漏非無漏善，故佛界最為無上。複次，六道表諸有因緣生法，二乘表即空，菩薩表即假，佛表即空即假即中，故佛界最為無上。複次，四趣但表惡，不能表善。人天相但表善，亦不能表惡。二乘但表無漏，不兼善惡。佛相兼表一切相。若解佛相，即遍解一切相，是故佛界最為無上。故《賢聖集》云：「地獄中陰，但見地獄，不能知上趣。若天中陰，能知天及下。」其相表之，不名正遍知。佛相表正遍知也。佛智既遍知諸相，而經教應遍說之。
若用此法歷五味教者，乳教說菩
【現代漢語翻譯】 現代漢語譯本： 因為『盡』的緣故，所以諸地的生滅才會有所不同。妙覺（Myo覺，指佛的智慧）已經圓滿，斷絕了生死的意義，最終怎麼還能討論報應呢？所以說：『只有佛一人居住在凈土，三十生滅盡等同於大覺。』沒有了後有的生死，因為煩惱已經斷盡的緣故。智慧和功德已經圓滿，不再有習氣的果報，不再受後世之身，所以沒有報應的結果。又可以根據現生之後，來討論九論十論（等等）。如果按照《涅槃經》（Nirvana Sutra）的經文，愿求無上報應的人，就說明佛界的報應是無上的。佛的報應既然說是無上的，那麼佛的相、性等等九法全部都是無上的。為什麼呢？六道（Six Realms）的相和性，完全代表了五住地煩惱（Five Skandhas）。二乘（Two Vehicles，聲聞和緣覺）的相和性，代表了破除四住地煩惱（Four Abodes），完全代表了無明（Ignorance）。菩薩（Bodhisattva）的相和性，代表了次第破除五住地煩惱。佛（Buddha）的相和性，代表了一切種智（Omniscience）清凈如同虛空，不被五住地煩惱所染污。佛的十法（Ten Powers），最為無上（等等）。 其次，六趣（Six Paths）的相代表生死之苦。二乘的相代表涅槃（Nirvana）之樂。佛界的相代表非生死、非涅槃，中道（Middle Way）常樂我凈（Eternal Bliss, True Self, Purity, and Joy），所以說佛界是最為無上的。其次，四道（Four Evil Paths）代表惡，人天（Humans and Devas）代表善，二乘代表無漏善（Goodness free from outflows），菩薩和佛代表非漏非無漏善（Goodness neither with nor without outflows），所以佛界最為無上。其次，六道代表諸有因緣生法（Conditioned Dharmas），二乘代表即空（Emptiness），菩薩代表即假（Provisionality），佛代表即空即假即中（Emptiness, Provisionality, and the Middle Way），所以佛界最為無上。其次，四趣（Four Lower Realms）只代表惡，不能代表善。人天之相只代表善，也不能代表惡。二乘只代表無漏，不兼顧善惡。佛相兼顧代表一切相。如果理解佛相，就普遍理解一切相，因此佛界最為無上。所以《賢聖集》（Collection of Wise and Holy Ones）中說：『地獄（Hell）中陰（Intermediate state），只能見到地獄，不能知道上趣（Higher Realms）。如果在天（Heaven）中陰，能知道天以及地獄。』這些相的表述，不能稱為正遍知（Perfect and Complete Knowledge）。佛相代表正遍知。佛智既然普遍知道諸相，那麼經教（Sutras and Teachings）應該普遍宣說它。 如果用此法來歷經五味教（Five Flavors of Teachings），乳教（Milk Teaching）說菩
【English Translation】 English version: Because of 『cessation,』 the arising and ceasing of the various realms differ. Myo覺 (Myo覺, referring to the wisdom of the Buddha) is complete, severing the meaning of birth and death, so how can we ultimately discuss retribution? Therefore, it is said: 『Only the Buddha dwells in the Pure Land, the cessation of thirty births is equal to Great Enlightenment.』 There is no subsequent birth and death because afflictions have been completely extinguished. Wisdom and virtue are complete, there are no more habitual karmic results, no longer receiving a subsequent body, so there is no result of retribution. Furthermore, based on the present life, we can discuss the nine theses and ten theses (etc.). If we follow the text of the Nirvana Sutra (Nirvana Sutra), those who wish to attain unsurpassed retribution are clearly stating that the retribution of the Buddha Realm is unsurpassed. Since the Buddha's retribution is said to be unsurpassed, then the Buddha's characteristics, nature, and the other nine dharmas are all unsurpassed. Why? The characteristics and nature of the Six Realms (Six Realms) completely represent the Five Skandhas (Five Skandhas). The characteristics and nature of the Two Vehicles (Two Vehicles, Sravakas and Pratyekabuddhas) represent the breaking of the Four Abodes (Four Abodes), completely representing Ignorance (Ignorance). The characteristics and nature of the Bodhisattva (Bodhisattva) represent the gradual breaking of the Five Skandhas. The characteristics and nature of the Buddha (Buddha) represent that Omniscience (Omniscience) is pure like space, not defiled by the Five Skandhas. The Ten Powers (Ten Powers) of the Buddha are the most unsurpassed (etc.). Secondly, the characteristics of the Six Paths (Six Paths) represent the suffering of birth and death. The characteristics of the Two Vehicles represent the bliss of Nirvana (Nirvana). The characteristics of the Buddha Realm represent neither birth and death nor Nirvana, the Middle Way (Middle Way) of Eternal Bliss, True Self, Purity, and Joy (Eternal Bliss, True Self, Purity, and Joy), therefore it is said that the Buddha Realm is the most unsurpassed. Secondly, the Four Evil Paths (Four Evil Paths) represent evil, Humans and Devas (Humans and Devas) represent good, the Two Vehicles represent goodness free from outflows (Goodness free from outflows), the Bodhisattva and Buddha represent goodness neither with nor without outflows (Goodness neither with nor without outflows), therefore the Buddha Realm is the most unsurpassed. Secondly, the Six Realms represent conditioned dharmas (Conditioned Dharmas), the Two Vehicles represent emptiness (Emptiness), the Bodhisattva represents provisionality (Provisionality), the Buddha represents emptiness, provisionality, and the Middle Way (Emptiness, Provisionality, and the Middle Way), therefore the Buddha Realm is the most unsurpassed. Secondly, the Four Lower Realms (Four Lower Realms) only represent evil, they cannot represent good. The characteristics of humans and devas only represent good, they cannot represent evil. The Two Vehicles only represent freedom from outflows, not encompassing both good and evil. The Buddha's characteristics encompass all characteristics. If one understands the Buddha's characteristics, one universally understands all characteristics, therefore the Buddha Realm is the most unsurpassed. Therefore, the Collection of Wise and Holy Ones (Collection of Wise and Holy Ones) says: 『In the intermediate state (Intermediate state) of hell (Hell), one can only see hell, one cannot know the higher realms (Higher Realms). If one is in the intermediate state of heaven (Heaven), one can know heaven and the lower realms.』 These representations of characteristics cannot be called Perfect and Complete Knowledge (Perfect and Complete Knowledge). The Buddha's characteristics represent Perfect and Complete Knowledge. Since the Buddha's wisdom universally knows all characteristics, then the sutras and teachings (Sutras and Teachings) should universally proclaim it. If we use this method to experience the Five Flavors of Teachings (Five Flavors of Teachings), the Milk Teaching (Milk Teaching) speaks of Bodh
薩界、佛界兩性相。或入即假等，或入即中等，入中乃是無上，而帶一方便，未全無上。酪教但明二乘相性，得入析空等，尚不明入即空等，況復余耶！故非無上。生蘇明四種相性，或入析空等，或入即空等，或入即假等，或入即中等。唯佛相性，得入即空、即假、即中，而帶三方便，故非無上。熟蘇明三種相性，或入即空，或入即假，或入即中。唯佛性相，得入即空、即假、即中，而帶二方便，故非無上。
此《法華經》明九種性相，皆入即空、即假、即中。汝實我子，我實汝父，一色一味，純是佛法，更無餘法故，知佛界最為無上。複次，余經所明九性相，不得入佛性相即空、即假、即中者，此經皆開方便，普令得入。又按其相性，即是即空、即假、即中，不論引入，是故如來慇勤稱歎此《法華經》最為無上，意在此也。
複次，百界千法，縱橫甚多，以經論偈結之，令其易解。《中論》偈云：「因緣所生法，我說即是空，亦名為假名，亦名中道義。」六道相性，即是因緣所生法也。二乘及通教菩薩等相性，是我說即是空。六度別教菩薩相性，是亦名為假名。佛界相性，是亦名中道義。結要雖少，攝得前多，義則可見(云云)。又涅槃偈云：「諸行無常，是生滅法；生滅滅已，寂滅為樂。」六道相性
【現代漢語翻譯】 現代漢語譯本： 薩界（Sattva-dhatu，眾生界）、佛界（Buddha-dhatu，佛的境界）這兩者的性相。或者證入只是假（即假有），或者證入只是中（即中道），證入中道才是無上，但還帶有一方便，未完全達到無上。酪教（比喻小乘教法）只闡明二乘（聲聞乘和緣覺乘）的性相，只能證入析空等，尚且不明白證入即空等，更何況其他的呢！所以不是無上。生蘇（比喻權教）闡明四種性相，或者證入析空等，或者證入即空等，或者證入即假等，或者證入即中等。只有佛的性相，才能證入即空、即假、即中，但還帶有三種方便，所以不是無上。熟蘇（比喻圓教）闡明三種性相，或者證入即空，或者證入即假，或者證入即中。只有佛的性相，才能證入即空、即假、即中，但還帶有兩種方便，所以不是無上。
這部《法華經》（Saddharma Puṇḍarīka Sūtra）闡明九種性相，都能證入即空、即假、即中。『你確實是我的兒子，我確實是你的父親』，一色一味，純粹是佛法，再沒有其他法，所以知道佛界最為無上。再者，其他經典所闡明的九性相，不能證入佛性相的即空、即假、即中，這部經都開啟方便之門，普遍使它們能夠證入。又按照它們的性相，就是即空、即假、即中，不論是否引入，因此如來慇勤地稱讚這部《法華經》最為無上，用意就在這裡。
再者，百界千法，縱橫交錯，數量繁多，用經論的偈頌來總結它們，使它們容易理解。《中論》（Mūlamadhyamakakārikā）的偈頌說：『因緣所生的法，我說就是空，也叫做假名，也叫做中道義。』六道（地獄、餓鬼、畜生、阿修羅、人、天）的性相，就是因緣所生的法。二乘以及通教菩薩等的性相，是『我說就是空』。六度（佈施、持戒、忍辱、精進、禪定、般若）別教菩薩的性相，是『也叫做假名』。佛界的性相，是『也名中道義』。總結要點雖然少，卻能涵蓋前面的眾多內容，意義是可以理解的（云云）。又《涅槃經》（Mahāparinirvāṇa Sūtra）的偈頌說：『諸行無常，是生滅法；生滅滅已，寂滅為樂。』六道的性相
【English Translation】 English version: The characteristics of both the Sattva-dhatu (the realm of sentient beings) and the Buddha-dhatu (the realm of the Buddha). Some enter into merely 'provisional existence' (假，temporary existence), some enter into merely 'the middle' (中, the middle way); entering into the middle is supreme, but it still carries a 'skillful means' (方便，upaya), not yet fully supreme. The 'Curd Teaching' (酪教, analogy for Hinayana teachings) only clarifies the characteristics of the Two Vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna), enabling entry into 'analysis of emptiness' (析空, separation and emptiness), not even clarifying entry into 'immediate emptiness' (即空, immediate emptiness), let alone anything else! Therefore, it is not supreme. The 'Fresh Milk Teaching' (生蘇, analogy for provisional teachings) clarifies four kinds of characteristics: some enter into 'analysis of emptiness', some enter into 'immediate emptiness', some enter into 'provisional existence', and some enter into 'the middle'. Only the characteristics of the Buddha enable entry into 'immediate emptiness', 'provisional existence', and 'the middle', but it still carries three skillful means, so it is not supreme. The 'Ripened Butter Teaching' (熟蘇, analogy for perfect teachings) clarifies three kinds of characteristics: some enter into 'immediate emptiness', some enter into 'provisional existence', and some enter into 'the middle'. Only the characteristics of the Buddha enable entry into 'immediate emptiness', 'provisional existence', and 'the middle', but it still carries two skillful means, so it is not supreme.
This 'Lotus Sutra' (法華經, Saddharma Puṇḍarīka Sūtra) clarifies nine kinds of characteristics, all of which enter into 'immediate emptiness', 'provisional existence', and 'the middle'. 'You are truly my son, I am truly your father', one color, one flavor, purely the Buddha-dharma, with no other dharma, therefore we know that the Buddha-dhatu is the most supreme. Furthermore, the nine characteristics clarified in other sutras cannot enter into the Buddha-dhatu's 'immediate emptiness', 'provisional existence', and 'the middle'; this sutra opens the door of skillful means, universally enabling them to enter. Moreover, according to their characteristics, they are 'immediate emptiness', 'provisional existence', and 'the middle', regardless of whether they are introduced or not. Therefore, the Tathagata (如來, Thus Come One) earnestly praises this 'Lotus Sutra' as the most supreme, and that is the intention here.
Furthermore, the hundred realms and thousand dharmas are extremely numerous and complex. Summarize them with verses from sutras and treatises to make them easy to understand. The verse from the 'Madhyamaka-karika' (中論, Mūlamadhyamakakārikā) says: 'That which arises from conditions, I say is emptiness, it is also called provisional existence, it is also called the meaning of the middle way.' The characteristics of the Six Paths (六道, hell, hungry ghosts, animals, asuras, humans, devas) are that which arises from conditions. The characteristics of the Two Vehicles and the Bodhisattvas of the Shared Teaching (通教) are 'I say is emptiness'. The characteristics of the Bodhisattvas of the Distinct Teaching (別教) of the Six Perfections (六度, generosity, morality, patience, diligence, concentration, wisdom) are 'it is also called provisional existence'. The characteristics of the Buddha-dhatu are 'it is also called the meaning of the middle way'. Although the summary is brief, it encompasses much of what came before, and the meaning is understandable (etc.). Also, the verse from the 'Nirvana Sutra' (涅槃經, Mahāparinirvāṇa Sūtra) says: 'All conditioned things are impermanent, they are subject to arising and ceasing; when arising and ceasing cease, then there is bliss in cessation.' The characteristics of the Six Paths
，即是諸行。二乘通教相性，即是無常。別教菩薩相性，即是生滅滅已。佛界相性，即是寂滅為樂。又生滅滅已，寂滅為樂，即是別教相性。即于生滅，仍是寂滅，不待滅已，方稱為樂，是為圓教佛界相性(云云)。又七佛通戒偈云：「諸惡莫作，眾善奉行，自凈其意，是諸佛教。」四趣相性，即是諸惡。人天相性，即是眾善。自凈其意，即有析體凈意，是二乘相性。入假凈意，是菩薩相性。入中凈意，是佛界相性(云云)。若能解十相性，與眾經論律合者，即通達三藏、通、別，識一切法，無有障礙。廣明眾生法相竟。
二、廣明佛法者，佛豈有別法？只百界千如是佛境界，唯佛與佛，究竟斯理。如函大，蓋亦隨大。以無邊佛智照廣大佛境，到其源底，名隨自意法也。若照九(法界)性相本末，纖芥不遺，名隨他意法。從二法本，垂十界跡。或示己身，或示他身，或說自意語，或說他意語，自意他意不可思議，己身他身微妙寂絕，皆非權非實而能應於九界之權、一界之實，而於佛法無所損減。諸佛之法，豈不妙耶？是事可知，無勞廣說。至〈方便品〉中當更明之。
三、廣釋心法者，前所明法，豈得異心？但眾生法太廣，佛法太高，于初學為難。然心、佛及眾生是三無差別者，但自觀己心則為易。《涅
【現代漢語翻譯】 即是諸行（一切行為）。二乘（聲聞乘和緣覺乘）通教（三乘共通的教法）的相性，即是無常（一切事物都在變化）。別教（菩薩所修的特殊教法）菩薩的相性，即是生滅滅已（經歷生滅之後）。佛界（佛的境界）的相性，即是寂滅為樂（以寂靜涅槃為樂）。又生滅滅已，寂滅為樂，即是別教的相性。即于生滅，仍是寂滅，不待滅已，方稱為樂，是為圓教（圓滿的教法）佛界的相性(云云)。又七佛通戒偈（過去七佛共同傳授的戒律偈頌）云：『諸惡莫作，眾善奉行，自凈其意，是諸佛教。』四趣（地獄、餓鬼、畜生、阿修羅）的相性，即是諸惡。人天（人道和天道）的相性，即是眾善。自凈其意，即有析體凈意（通過分析身體來凈化意念），是二乘的相性。入假凈意（通過進入虛假現象來凈化意念），是菩薩的相性。入中凈意（通過進入中道來凈化意念），是佛界的相性(云云)。若能解十相性，與眾經論律合者，即通達三藏（經藏、律藏、論藏）、通、別，識一切法，無有障礙。廣明眾生法相竟。 二、廣明佛法者，佛豈有別法？只百界千如（百界千如是指宇宙萬法，包括十法界中的每一界都具有十法界和百界千如的特性）是佛境界，唯佛與佛，究竟斯理。如函大，蓋亦隨大。以無邊佛智照廣大佛境，到其源底，名隨自意法也（佛隨自己意願而行的教法）。若照九(法界)性相本末，纖芥不遺，名隨他意法（佛隨眾生根器而施教的方法）。從二法本，垂十界跡。或示己身，或示他身，或說自意語，或說他意語，自意他意不可思議，己身他身微妙寂絕，皆非權非實而能應於九界之權、一界之實，而於佛法無所損減。諸佛之法，豈不妙耶？是事可知，無勞廣說。至〈方便品〉中當更明之。 三、廣釋心法者，前所明法，豈得異心？但眾生法太廣，佛法太高，于初學為難。然心、佛及眾生是三無差別者，但自觀己心則為易。《涅
【English Translation】 That is all actions. The characteristics of the shared teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is impermanence. The characteristics of the Separate Teaching (distinct teachings for Bodhisattvas) Bodhisattva is the cessation of arising and ceasing. The characteristics of the Buddha realm is the bliss of tranquility. Furthermore, the cessation of arising and ceasing, the bliss of tranquility, is the characteristic of the Separate Teaching. That is, within arising and ceasing, there is still tranquility, not waiting for cessation to be called bliss, this is the characteristic of the Buddha realm in the Perfect Teaching. Moreover, the universal verse of the Seven Buddhas says: 'Do no evil, practice all good, purify your mind, this is the teaching of all Buddhas.' The characteristics of the Four Destinies (hell-beings, hungry ghosts, animals, asuras) is all evil. The characteristics of humans and devas is all good. Purifying one's mind, that is, analyzing the body to purify the mind, is the characteristic of the Two Vehicles. Entering into the provisional to purify the mind is the characteristic of the Bodhisattva. Entering into the Middle Way to purify the mind is the characteristic of the Buddha realm. If one can understand the ten characteristics and they are in accordance with the various sutras, treatises, and vinaya, then one will understand the Three Baskets (Sūtra Piṭaka, Vinaya Piṭaka, Abhidhamma Piṭaka), the shared and separate teachings, recognize all dharmas, and have no obstacles. The extensive explanation of the characteristics of sentient beings' dharmas ends. 2. To extensively explain the Buddha Dharma, does the Buddha have a separate Dharma? Only the hundred realms and thousand suchnesses (the universe and all its phenomena, including the characteristic that each of the ten realms possesses the ten realms and the thousand suchnesses) are the Buddha's realm, only Buddhas and Buddhas can completely understand this principle. If the box is large, the lid will also be large. Using boundless Buddha wisdom to illuminate the vast Buddha realm, reaching its source, is called the Dharma that accords with one's own intention (the teachings that the Buddha practices according to his own will). If one illuminates the nature, characteristics, origin, and end of the nine (dharma realms) without leaving out even the smallest thing, it is called the Dharma that accords with others' intentions (the method by which the Buddha teaches according to the capacity of sentient beings). From the basis of these two dharmas, the traces of the ten realms are manifested. Sometimes showing one's own body, sometimes showing others' bodies, sometimes speaking words of one's own intention, sometimes speaking words of others' intentions, one's own intention and others' intentions are inconceivable, one's own body and others' bodies are subtle and tranquil, neither provisional nor real, but able to respond to the provisional of the nine realms and the real of one realm, and the Buddha Dharma is not diminished. How wonderful is the Dharma of the Buddhas! This matter is knowable, no need for extensive explanation. It will be further explained in the 'Expedient Means' chapter. 3. To extensively explain the Mind Dharma, how can the Dharma explained before be different from the mind? But the Dharma of sentient beings is too broad, and the Buddha Dharma is too high, which is difficult for beginners. However, the mind, the Buddha, and sentient beings are not different, but it is easier to observe one's own mind. The Nirvana
槃》云：「一切眾生具足三定。上定者，謂佛性也。」能觀心性，名為上定。上能兼下，即攝得眾生法也。《華嚴》云：「游心法界如虛空，則知諸佛之境界。」法界即中也，虛空即空也，心佛即假也。三種具即佛境界也。是為觀心，仍具佛法。又游心法界者，觀根、塵相對，一念心起於十界中必屬一界；若屬一界，即具百界千法。於一念中，悉皆備足。此心幻師，於一日夜，常造種種眾生、種種五陰、種種國土，所謂地獄假實國土，乃至佛界假實國土。行人當自選擇何道可從。又如虛空者，觀心自生，心不須藉緣，藉緣有心，心無生力。心無生力，緣亦無生。心、緣各無，合云何有？合尚叵得，離則不生。尚無一生，況有百界千法耶？以心空故，從心所生一切皆空，此空亦空；若空非空，點空設假，假亦非假；無假無空，畢竟清凈。又復佛境界者，上等佛法，下等眾生法。又心法者，心、佛及眾生是三無差別，是名心法也。
問：
一念心云何含受百界千法耶？
答：
借三種為譬，如《止觀》中說(云云)。
△二、明妙者：一、通釋，二、別釋。
通又為二：一、相待，二、絕待。
此經唯論二妙，更無非絕非待之文。若更作者，絕何惑？顯何理？故不更論也。光
【現代漢語翻譯】 現代漢語譯本： 《涅槃經》（Nirvana Sutra）云：『一切眾生都具足三種禪定。上定是指佛性（Buddha-nature）。』能夠觀照心性，就叫做上定。上定能夠包含下定，也就是攝取了眾生之法。《華嚴經》（Avatamsaka Sutra）云：『游心於法界（Dharmadhatu）如同虛空，就能知曉諸佛的境界。』法界就是中，虛空就是空，心佛就是假。三種具備就是佛的境界。這就是觀心，仍然具備佛法。又，游心法界，是觀察根（indriya）、塵（vishaya）相對，一念心生起於十界（Ten realms）中必定屬於一界；如果屬於一界，就具備百界千法。在一念之中，全部都具備。這個心幻師，在一日一夜中，常常創造種種眾生、種種五陰（Five Skandhas）、種種國土，所謂地獄假實國土，乃至佛界假實國土。修行人應當自己選擇哪條道路可以遵循。又如虛空，是觀察心自然生起，心不需要憑藉因緣，憑藉因緣產生的心，心沒有生起的力量。心沒有生起的力量，因緣也沒有生起。心、緣各自沒有，合在一起怎麼會有？合在一起尚且不可能，分離則不生。尚且沒有一生，何況有百界千法呢？因為心是空性的緣故，從心所生的一切都是空性的，這個空也是空性的；如果空不是空性的，點空設立假，假也不是假性的；沒有假沒有空，畢竟清凈。又，佛的境界，上等同於佛法，下等同於眾生法。又，心法，心、佛以及眾生是三無差別，這叫做心法。
問： 一念心如何含攝百界千法呢？
答： 借用三種譬喻，如《止觀》（Mohe Zhiguan）中所說（云云）。
△二、闡明妙：一、通釋，二、別釋。
通釋又分為二：一、相待，二、絕待。
此經只論述二妙，再沒有非絕非待的文句。如果再作闡述，要斷絕什麼迷惑？要顯現什麼道理？所以不再論述了。光
【English Translation】 English version: The Nirvana Sutra states: 'All sentient beings are endowed with three samadhis (states of meditative consciousness). The highest samadhi refers to Buddha-nature.' Being able to contemplate the nature of the mind is called the highest samadhi. The highest can encompass the lower, which means it incorporates the Dharma of sentient beings. The Avatamsaka Sutra states: 'Wandering with the mind in the Dharmadhatu (realm of reality) like empty space, one will then know the realm of all Buddhas.' Dharmadhatu is the middle, empty space is emptiness, and the mind-Buddha is provisionality. Having all three is the realm of the Buddha. This is contemplating the mind, which still possesses the Buddha-dharma. Furthermore, wandering with the mind in the Dharmadhatu means observing the interaction between the indriya (sense organs) and vishaya (sense objects). A single thought arising in the Ten Realms must belong to one realm; if it belongs to one realm, it possesses the hundred realms and thousand dharmas. Within a single thought, all are fully present. This mind-magician, in one day and night, constantly creates various sentient beings, various Five Skandhas (aggregates of existence), various lands, so-called hellish provisional and real lands, and even Buddha-realm provisional and real lands. Practitioners should choose for themselves which path to follow. Furthermore, like empty space, it is observing the mind arising spontaneously. The mind does not need to rely on conditions; a mind that relies on conditions has no power of arising. If the mind has no power of arising, conditions also have no arising. If the mind and conditions each do not exist, how can they exist together? Even coming together is impossible, and separation does not arise. If there is not even a single arising, how can there be a hundred realms and thousand dharmas? Because the mind is empty, everything arising from the mind is empty, and this emptiness is also empty; if emptiness is not empty, establishing provisionality upon emptiness, then provisionality is also not provisional; without provisionality and without emptiness, there is ultimate purity. Furthermore, the realm of the Buddha is equal to the Buddha-dharma above and equal to the Dharma of sentient beings below. Furthermore, the mind-dharma is that the mind, the Buddha, and sentient beings are three without difference; this is called mind-dharma.
Question: How can a single thought contain the hundred realms and thousand dharmas?
Answer: Borrowing three analogies, as explained in the Mohe Zhiguan (Great Calming and Contemplation) (etc.).
△2. Explaining the Wondrous: 1. General Explanation, 2. Specific Explanation.
The General Explanation is further divided into two: 1. Relative, 2. Absolute.
This sutra only discusses the two wondrous aspects; there are no further passages on neither absolute nor relative. If one were to elaborate further, what delusion would one sever? What principle would one reveal? Therefore, it is not discussed further. Light
宅用《法華》之妙，待前諸教皆粗。巨有所妨，已如前難(云云)。今待粗妙者，待半字為粗，明滿字為妙，亦是常無常、大小相待，為粗妙也。《凈名》云：「說法不有亦不無，以因緣故諸法生。」即是明滿字也。始坐佛樹力降魔，得甘露滅覺道成，即提昔之半待出於滿也。《般若》云：「于閻浮提見第二法輪轉。」亦是對鹿苑為第一，待般若為第二也。《涅槃》云：「昔于波羅柰初轉法輪，今于尸城復轉法輪。」眾經皆共以鹿苑為半、為小、為粗，待此明滿、大、妙，其義是同。今《法華》明昔于波羅柰，轉四諦法輪，五眾之生滅。今復轉最妙、無上之法輪。此亦待鹿苑為粗，法華為妙。妙義皆同，待粗亦等，文義在此也。
問：
齊方等來，滿理無殊者，悉應稱妙？
答：
今亦不克教定時，那忽云齊方等耶？縱令爾者，別有所以。何者？利根菩薩于彼入妙，與《法華》不異。鈍根菩薩及二乘人猶帶方便，諸味調伏。方等帶生蘇論妙以待粗；般若帶熟蘇論妙以待粗；今經無二味方便，純真醍醐論妙以待粗。此妙、彼妙，妙義無殊；但以帶方便、不帶方便為異耳。
複次，三藏但半字生滅門，不能通滿理，故名為粗。滿字是不生不滅門，能通滿理，故名妙。能通滿理，復有二種：
【現代漢語翻譯】 現代漢語譯本： 宅用《法華經》的精妙之處，在於它認為之前的各種教義都比較粗淺。如果有什麼妨礙，就像前面已經討論過的難題一樣（此處省略）。現在所說的粗妙是相對而言的，認為半字教是粗淺的，闡明滿字教是精妙的，這也是常與無常、大與小相互對待，從而區分粗妙。《凈名經》（《維摩詰所說經》）中說：『說法既不是有也不是無，因為因緣的緣故諸法才產生。』這就是闡明滿字教。當初釋迦牟尼佛坐在菩提樹下，降伏魔軍，證得甘露滅，成就覺悟之道，這就是提起過去的半字教，從而引出滿字教。《般若經》中說：『在閻浮提看見第二次法輪轉動。』這也是相對於鹿野苑的初轉法輪而言，認為般若是第二次法輪。《涅槃經》中說：『過去在波羅奈初轉法輪，現在在尸城再次轉法輪。』眾多經典都一致認為鹿野苑的教義是半字教、小乘教、粗淺的教義，以此來襯托此處的滿字教、大乘教、精妙的教義，它們的意義是相同的。現在《法華經》闡明過去在波羅奈，轉動四諦法輪，講述五蘊的生滅。現在再次轉動最精妙、無上的法輪。這也是認為鹿野苑的教義是粗淺的，《法華經》的教義是精妙的。精妙的意義都是相同的，對待粗淺教義的方式也是一樣的，文義就在這裡。
問：
如果齊地的方等經也闡述了圓滿的道理，與《法華經》沒有區別，那麼都應該稱為精妙嗎？
答：
現在我們還沒有確定教化的時機，怎麼能突然說齊地的方等經呢？即使像你所說的那樣，也有其他的原因。什麼原因呢？對於利根的菩薩來說，他們通過方等經也能進入精妙的境界，這與《法華經》沒有區別。但是對於鈍根的菩薩和二乘人來說，他們仍然需要藉助方便法門，用各種滋味來調伏。方等經帶著生蘇來談論精妙，以此來襯托粗淺；般若經帶著熟蘇來談論精妙，以此來襯托粗淺；而現在的《法華經》沒有二味方便，純粹用醍醐來談論精妙，以此來襯托粗淺。此處的精妙和彼處的精妙，精妙的意義沒有區別；只是因為是否帶有方便法門而有所不同。
再次，三藏教只是半字生滅門，不能通達圓滿的道理，所以被稱為粗淺。滿字教是不生不滅門，能夠通達圓滿的道理，所以被稱為精妙。能夠通達圓滿的道理，又分為兩種：
【English Translation】 English version: The subtlety of using the Lotus Sutra (法華經) lies in its view that all previous teachings are coarse. If there is any obstacle, it is like the difficulties already discussed (omitted here). The 'coarse' and 'subtle' are relative terms. The 'half-word' teaching is considered coarse, while clarifying the 'full-word' teaching is subtle. This is also the contrast between permanence and impermanence, large and small, to distinguish between coarse and subtle. The Vimalakirti Sutra (凈名經) says: 'The Dharma spoken is neither existent nor nonexistent, because all dharmas arise due to conditions.' This clarifies the 'full-word' teaching. When Shakyamuni Buddha first sat under the Bodhi tree, subdued the Mara (魔) armies, attained the nectar of extinction, and achieved the path of enlightenment, this is raising the past 'half-word' teaching to bring forth the 'full-word' teaching. The Prajna Sutra (般若經) says: 'In Jambudvipa (閻浮提) the second turning of the Dharma wheel is seen.' This is also in relation to the first turning of the Dharma wheel at Deer Park (鹿野苑), considering the Prajna as the second. The Nirvana Sutra (涅槃經) says: 'In the past, the Dharma wheel was first turned at Varanasi (波羅柰), and now the Dharma wheel is turned again at Kusinagara (尸城).' Many sutras commonly regard the teachings of Deer Park as 'half-word,' 'small vehicle,' and 'coarse,' to highlight the 'full-word,' 'great vehicle,' and 'subtle' teachings here. Their meanings are the same. Now, the Lotus Sutra clarifies that in the past, at Varanasi, the Four Noble Truths (四諦) Dharma wheel was turned, discussing the arising and ceasing of the five aggregates (五眾). Now, the most subtle and unsurpassed Dharma wheel is turned again. This also considers the teachings of Deer Park as coarse, and the Lotus Sutra as subtle. The meanings of subtlety are all the same, and the way of treating the coarse is also the same; the meaning of the text lies here.
Question:
If the Vaipulya Sutras (方等經) of Qi (齊) also expound the complete principle and are no different from the Lotus Sutra, should they all be called subtle?
Answer:
We have not yet determined the timing of the teachings, so how can you suddenly mention the Vaipulya Sutras of Qi? Even if it were as you say, there are other reasons. What reasons? For sharp-witted Bodhisattvas (菩薩), they can enter the subtle realm through those sutras, which is no different from the Lotus Sutra. But for dull-witted Bodhisattvas and those of the two vehicles (二乘), they still need to rely on expedient means, using various flavors to tame them. The Vaipulya Sutras use shengsu (生蘇, fresh cream) to discuss subtlety, to contrast with the coarse; the Prajna Sutras use shusu (熟蘇, cooked cream) to discuss subtlety, to contrast with the coarse; while the current Lotus Sutra has no two flavors of expedient means, purely using daigo (醍醐, clarified butter) to discuss subtlety, to contrast with the coarse. The subtlety here and the subtlety there, the meanings of subtlety are no different; the only difference is whether or not they involve expedient means.
Furthermore, the Tripitaka (三藏) only teaches the 'half-word' arising and ceasing gate, and cannot penetrate the complete principle, so it is called coarse. The 'full-word' teaching is the non-arising and non-ceasing gate, which can penetrate the complete principle, so it is called subtle. Being able to penetrate the complete principle is further divided into two types:
一、帶方便通滿理，二、直顯滿理。方等、般若帶方便通滿理，今經直顯滿理。故《中論》云：「為鈍根弟子說因緣生滅相；為利根弟子說因緣不生不滅相(云云)。」《中論》偈(云云)。若不即空為通真方便，是故言粗；若能即空是通中方便。通中方便，若帶即空即假通中者粗；不帶空假直通中者妙(云云)。
問：
乳至醍醐，同稱為滿，是譬云何？
答：
今以譬解。譬如官有三航及以私船，從於此岸，度人彼岸。乳教如大中兩航，共度人彼岸。酪教如私船，度人中洲。生蘇如四種：小航與私船，度人于中洲：兩航度人于彼岸。熟蘇如三航：一航中洲，二航彼岸。醍醐如大航，度人彼岸。三航同是官物，故俱稱為滿。私船非官物，是故言半。官物之中，二航小，所容蓋寡；大航壯麗，容載倍多，獨稱為妙。智者以譬喻得解，其譬義如是(云云)。
二、絕待明妙者，為四：一、隨情三假法起，若入真諦，待對即絕。故身子云：「吾聞解脫之中，無有言說。」此三藏經中絕待意也。
二、若隨理三假，一切世間皆如幻化，即事而真，無有一事而非真者，更待何物為不真耶？望彼三藏，絕還不絕。即事而真，乃是絕待，此通教絕待也。
三、別教若起，望即真之絕，
【現代漢語翻譯】 現代漢語譯本：一、帶方便通達圓滿之理，二、直接彰顯圓滿之理。方等、般若經典帶有方便而通達圓滿之理，而此經直接彰顯圓滿之理。所以《中論》（Madhyamaka-karika，根本中論）中說：『為根器遲鈍的弟子說因緣生滅的相狀；為根器銳利的弟子說因緣不生不滅的相狀』。《中論》偈頌中也這樣說。如果不以『即空』（sunyata，空性）作為通達真理的方便，所以說是粗淺的；如果能夠『即空』，就是通達中道的方便。通達中道的方便，如果帶有『即空即假』（空性和假有）的通達，就顯得粗淺；不帶空假，直接通達中道，就顯得精妙。
問： 乳到醍醐，都稱為『滿』，這個比喻是什麼意思呢？
答： 現在用比喻來解釋。譬如官府有三種航船以及私人的船隻，從此岸渡人到彼岸。乳教（早期佛教教義）就像大的和中的兩種航船，共同渡人到彼岸。酪教（從乳到酪）就像私人的船隻，渡人到中洲。生蘇（從酪到生蘇）就像四種船隻：小的航船與私人的船隻，渡人到中洲；兩種航船渡人到彼岸。熟蘇（從生蘇到熟蘇）就像三種航船：一種航船到中洲，兩種航船到彼岸。醍醐（從熟蘇到醍醐）就像大的航船，渡人到彼岸。三種航船都是官府的，所以都稱為『滿』。私人的船隻不是官府的，所以說是『半』。官府的船隻中，兩種航船小，所能容納的人很少；大的航船壯麗，容載的人數多很多，獨自被稱為『妙』。智者通過比喻就能理解，這個比喻的意義就是這樣。
二、絕待明妙，分為四點：一、隨順情識而生起的三假法（三假：眾生假、法假、世界假），如果進入真諦（paramārtha-satya，勝義諦），待對（相對性）就消失了。所以舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『我聽說解脫之中，沒有言語可以表達。』這是三藏經（Tripitaka，佛教經典的總稱）中絕待的含義。
二、如果隨順真理的三假，一切世間都如幻化，即事而真，沒有一件事不是真實的，還等待什麼東西來作為不真實的呢？相對於三藏經，絕待還不完全。即事而真，才是真正的絕待，這是通教（共通教）的絕待。
三、別教（區別教）如果生起，相對於即真之絕。
【English Translation】 English version: I. To reach the complete principle with expedient means; II. To directly reveal the complete principle. The Vaipulya and Prajna sutras reach the complete principle with expedient means, while this sutra directly reveals the complete principle. Therefore, the Madhyamaka-karika (Fundamental Verses on the Middle Way) says: 'For disciples of dull faculties, the aspect of arising and ceasing of conditioned origination is taught; for disciples of sharp faculties, the aspect of non-arising and non-ceasing of conditioned origination is taught.' The verses of the Madhyamaka-karika also say this.
If not taking 'emptiness' (sunyata) as an expedient means to reach the truth, it is said to be coarse; if one can 'immediately realize emptiness', it is an expedient means to reach the middle way. Among the expedient means to reach the middle way, if it involves 'immediately realizing emptiness and provisional existence', it is coarse; without emptiness and provisional existence, directly reaching the middle way is subtle.
Question: Milk to ghee, both are called 'complete', what is the meaning of this analogy?
Answer: Now I will explain with an analogy. For example, the government has three kinds of ships and private boats, crossing people from this shore to the other shore. The Milk teaching (early Buddhist teachings) is like the large and medium-sized ships, jointly ferrying people to the other shore. The Curd teaching (from milk to curd) is like private boats, ferrying people to the middle island. The Raw Butter (from curd to raw butter) is like four kinds of ships: small ships and private boats, ferrying people to the middle island; the two kinds of ships ferrying people to the other shore. The Cooked Butter (from raw butter to cooked butter) is like three kinds of ships: one kind of ship to the middle island, two kinds of ships to the other shore. The Ghee (from cooked butter to ghee) is like the large ship, ferrying people to the other shore. The three kinds of ships are all government property, so they are all called 'complete'. Private boats are not government property, so they are called 'half'. Among the government ships, the two kinds of ships are small, and can accommodate few people; the large ship is magnificent, and can carry many more people, and is uniquely called 'subtle'. The wise understand through analogy, the meaning of this analogy is like this.
II. The subtlety of absolute transcendence is divided into four points: I. The three provisionalities (trini-prajnapti, three provisionalities: provisionality of beings, provisionality of dharmas, provisionality of the world) arising according to emotions, if entering the true reality (paramārtha-satya), the relativity disappears. Therefore, Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) said: 'I have heard that in liberation, there are no words to express.' This is the meaning of absolute transcendence in the Tripitaka (the complete collection of Buddhist texts).
II. If following the three provisionalities of truth, all the world is like illusion, immediately true in things, there is nothing that is not true, what else is there to wait for as untrue? Compared to the Tripitaka, the absolute transcendence is not complete. Immediately true in things, is the true absolute transcendence, this is the absolute transcendence of the Common Teaching.
III. If the Distinct Teaching arises, compared to the absolute transcendence of immediate truth.
還是世諦。何者？非大涅槃，猶是生死世諦，絕還有待。若入別教中道，待則絕矣！
四、圓教若起，說無分別法，即邊而中，無非佛法，亡泯清凈。豈更佛法待于佛法？如來法界故，出法界外，無復有法可相形比。待誰為粗？形誰得妙？無所可待，亦無所絕，不知何名，強言為絕。《大經》云：「大名不可稱量，不可思議，故名為大。譬如虛空，不因小空，名為大也。涅槃亦爾，不因小相，名大涅槃。」妙亦如是，妙名不可思議，不因於粗而名為妙。若謂定有法界廣大獨絕者，此則大有所有，何謂為絕？今法界清凈，非見聞覺知，不可說示。文云：「止止不須說，我法妙難思。」止止不須說，即是絕言；我法妙難思，即是絕思。又云：「是法不可示，言辭相寂滅。」亦是絕嘆之文。不可以待示，不可以絕示，滅待滅絕，故言寂滅。又云：「一切諸法，常寂滅相，終歸於空。」此空亦空，則無復待絕。《中論》云：「若法為待成，是法還成待。」今則無因待，亦無所成。《法華》首云：「既得無生忍，亦不生無生。」無生即無生，是名絕待。
降此已外，若更作者，絕何物？顯何理？流浪無窮，則墮戲論。乃是迷情分別，絕待不絕，非絕非待待于亦待亦絕，言語相逐，永無絕矣！何者？言語從覺觀生，心
【現代漢語翻譯】 現代漢語譯本：仍然是世俗諦（Satya，真諦）。什麼是世俗諦呢？不是大涅槃（Mahāparinirvāṇa，大解脫），仍然是生死的世俗諦，斷絕還有所憑藉。如果進入別教的中道（Madhyamaka，中觀），憑藉也就斷絕了！ 四、圓教如果生起，宣說沒有分別的法，即邊就是中，沒有不是佛法的，消亡泯滅清凈。哪裡還需要佛法憑藉于佛法呢？如來（Tathāgata，如來）的法界（Dharmadhatu，法界）的緣故，超出法界之外，沒有再有法可以互相比較。憑藉誰為粗？顯示誰為妙？沒有什麼可以憑藉，也沒有什麼可以斷絕，不知道叫什麼名字，勉強說為斷絕。《大經》（Mahāparinirvāṇa Sūtra，大涅槃經）說：『大名不可稱量，不可思議，所以名為大。譬如虛空，不因為小空，名為大。涅槃也是這樣，不因為小相，名大涅槃。』妙也是這樣，妙名不可思議，不因為粗而名為妙。如果說一定有法界廣大而獨自斷絕的，這就有所有，說什麼斷絕呢？現在法界清凈，不是見聞覺知所能及，不可說示。經文說：『止止不須說，我法妙難思。』止止不須說，就是斷絕言語；我法妙難思，就是斷絕思慮。又說：『是法不可示，言辭相寂滅。』也是斷絕讚歎的文句。不可以憑藉來顯示，不可以斷絕來顯示，滅掉憑藉滅掉斷絕，所以說寂滅。又說：『一切諸法，常寂滅相，終歸於空。』這個空也空掉了，就沒有憑藉和斷絕了。《中論》（Mūlamadhyamakakārikā，中論）說：『如果法是憑藉而成的，這個法反過來也成為憑藉。』現在沒有原因憑藉，也沒有什麼可以成就。《法華經》（Lotus Sūtra，妙法蓮華經）開頭說：『既得無生忍（anutpattika-dharma-ksanti，無生法忍），也不生無生。』無生就是無生，這叫做斷絕對待。 降伏這些以外，如果再有所作為，斷絕什麼？顯示什麼道理？流浪無窮，就墮入戲論。乃是迷惑的情感分別，斷絕對待沒有斷絕，非斷絕非對待，對待于亦對待亦斷絕，言語互相追逐，永遠沒有斷絕！為什麼呢？言語從覺觀生，心
【English Translation】 English version: Still the conventional truth (Satya). What is the conventional truth? It is not the Great Nirvana (Mahāparinirvāṇa), it is still the conventional truth of birth and death, severing still relies on something. If one enters the Middle Way (Madhyamaka) of the Separate Teaching, then reliance is severed! 4. If the Perfect Teaching arises, it speaks of the Dharma of no discrimination, that is, the edge is the middle, there is nothing that is not the Buddha-dharma, extinguishing and obliterating purity. How could the Buddha-dharma rely on the Buddha-dharma? Because of the Tathagata's (Tathāgata) Dharmadhatu (Dharmadhatu), beyond the Dharmadhatu, there is no Dharma that can be compared. Relying on whom as coarse? Revealing whom as wonderful? There is nothing to rely on, and nothing to sever, not knowing what to call it, reluctantly saying it is severance. The Mahāparinirvāṇa Sūtra says: 'The Great Name cannot be measured, cannot be conceived, therefore it is called Great. For example, space, not because of small space, is called Great. Nirvana is also like this, not because of small characteristics, it is called Great Nirvana.' Wonderful is also like this, the name of Wonderful cannot be conceived, not because of coarse is it called Wonderful. If it is said that there is definitely a Dharmadhatu that is vast and uniquely severed, then this has something possessed, what is called severance? Now the Dharmadhatu is pure, not accessible to seeing, hearing, knowing, or perceiving, it cannot be spoken or shown. The text says: 'Stop, stop, no need to speak, my Dharma is wonderfully difficult to conceive.' 'Stop, stop, no need to speak' is severing words; 'my Dharma is wonderfully difficult to conceive' is severing thoughts. It also says: 'This Dharma cannot be shown, words and speech are silent.' This is also a sentence of severing praise. It cannot be shown by relying, it cannot be shown by severing, extinguishing reliance and extinguishing severance, therefore it is called silence. It also says: 'All Dharmas are always in a state of silent extinction, ultimately returning to emptiness.' This emptiness is also emptied, then there is no reliance or severance. The Mūlamadhyamakakārikā says: 'If a Dharma is formed by reliance, this Dharma in turn becomes reliance.' Now there is no cause for reliance, and nothing to be accomplished. The Lotus Sutra (Lotus Sūtra) begins by saying: 'Having obtained the anutpattika-dharma-ksanti, there is also no arising of no-arising.' No-arising is no-arising, this is called severing dependence. Subduing these beyond, if one acts further, what is severed? What principle is revealed? Wandering endlessly, one falls into frivolous discussions. It is the discriminating of deluded emotions, severing dependence is not severed, non-severance non-dependence, dependence on both dependence and severance, words chasing each other, there is never severance! Why? Words arise from perception and observation, the mind
慮不息，語何由絕？如癡犬逐塊，徒自疲勞，塊終不絕。若能妙悟寰中，息覺觀風，心水澄清，言思皆絕。如黠師子放塊逐人，塊本既除，塊則絕矣！
妙悟之時，洞知法界外無法而論絕者，約有門明絕也。是絕亦絕，約空門明絕也。如快馬見鞭影，無不得入，是名絕待妙也。用是兩妙，妙上三法。眾生之法，亦具二妙，稱之為妙。佛法、心法，亦具二妙，稱之為妙。
若將上四種絕待約五味經者，乳教兩絕，酪教一絕，生蘇四絕，熟蘇三絕，此經但有一絕。若開權絕者，無不入一妙絕也。
問：
何意以絕釋妙？
答：
只喚妙為絕，絕是妙之異名，如世人稱絕能耳。又妙是能絕，粗是所絕，此妙有絕粗之功，故舉絕以名妙。如跡中先施方便之教，大教不得起。今大教若起，方便教絕，將所絕以名于妙耳。又跡中大教既起，本地大教不得興。今本地教興，跡中大教即絕。絕於跡大，功由本大，將絕跡之大，名于本大，故言絕也。又本大教若興，觀心之妙不得起。今入觀緣寂，言語道斷，本教即絕。絕由於觀，將此絕名，名于觀妙，為顯此義，故以絕為妙。
今將跡之絕妙，妙上眾生法；將本地之絕妙，妙上佛法；將觀心之絕妙，妙上心法。前四絕橫約四教；今三絕豎約
【現代漢語翻譯】 現代漢語譯本：思慮不停息，言語又怎麼會斷絕呢？就像愚蠢的狗追逐土塊，只是徒勞地讓自己疲憊，土塊終究不會消失。如果能夠巧妙地領悟整個宇宙，停止感覺和觀察的風，心如止水般清澈，言語和思慮自然都會斷絕。就像聰明的獅子放下土塊去追逐扔土塊的人，土塊的根源既然已經去除，土塊自然也就消失了！
在巧妙領悟的時候，徹底地知曉法界之外沒有其他法可以討論『斷絕』，這是從有門來闡明『斷絕』。這種『斷絕』也是一種『不絕』，這是從空門來闡明『斷絕』。就像駿馬見到鞭子的影子，沒有不能進入狀態的，這叫做『絕待妙』。用這兩種『妙』，來妙上三種法。眾生的法，也具備這兩種『妙』，稱之為『妙』。佛法、心法，也具備這兩種『妙』，稱之為『妙』。
如果將以上四種『絕待』比作五味經，乳教是兩種『絕』，酪教是一種『絕』，生蘇是四種『絕』，熟蘇是三種『絕』，這部經只有一種『絕』。如果開啟權巧方便的『絕』，沒有不能進入一種『妙絕』的。
問：
為什麼用『絕』來解釋『妙』？
答：
只是稱『妙』為『絕』，『絕』是『妙』的別名，就像世人稱讚某人有絕技一樣。而且『妙』是能『絕』，『粗』是所『絕』，這種『妙』有斷絕粗糙的作用，所以用『絕』來命名『妙』。就像在跡門中先施行方便之教，大教就無法興起。現在大教如果興起，方便教就斷絕了，用所斷絕的來命名『妙』。而且跡門中的大教既然興起，本地的大教就無法興起。現在本地教興起，跡門中的大教就斷絕了。斷絕跡門的大教，功勞在於本地的大教，將斷絕跡門的大教，命名為本地的大教，所以說『絕』。而且本地的大教如果興起，觀心的『妙』就無法興起。現在進入觀想，緣慮寂靜，言語的道路斷絕，本地教就斷絕了。斷絕是由於觀想，將這種斷絕命名，命名為觀想的『妙』，爲了彰顯這個意義，所以用『絕』來解釋『妙』。
現在將跡門的『絕妙』，妙上眾生法；將本地的『絕妙』，妙上佛法；將觀心的『絕妙』，妙上心法。前面的四種『絕』橫向對應四教；現在這三種『絕』縱向對應。
【English Translation】 English version: If thoughts do not cease, how can speech be cut off? Like a foolish dog chasing a clod, it only tires itself out in vain, and the clod will never disappear. If one can subtly awaken to the universe, cease the winds of perception and observation, and the mind-water becomes clear and still, then speech and thoughts will naturally cease. Like a clever lion who drops the clod and chases the person who threw it, once the root of the clod is removed, the clod will naturally disappear!
At the time of subtle awakening, one thoroughly knows that outside the Dharma realm there is no other Dharma to discuss 'cessation.' This is explaining 'cessation' from the perspective of existence. This 'cessation' is also a kind of 'non-cessation,' which is explaining 'cessation' from the perspective of emptiness. Like a swift horse seeing the shadow of the whip, there is nothing it cannot enter into, this is called 'absolute wonder'. Using these two 'wonders', one applies wonder to the three Dharmas. The Dharma of sentient beings also possesses these two 'wonders', and is called 'wonder'. The Buddha Dharma and the Mind Dharma also possess these two 'wonders', and are called 'wonder'.
If we compare the above four kinds of 'absolute wonder' to the Five Flavors Sutra, the Milk Teaching is two 'cessations', the Curd Teaching is one 'cessation', the Raw Butter is four 'cessations', the Cooked Butter is three 'cessations', and this Sutra only has one 'cessation'. If one opens up the 'cessation' of skillful means, there is nothing that cannot enter into one 'wonder-cessation'.
Question:
What is the meaning of using 'cessation' to explain 'wonder'?
Answer:
Simply call 'wonder' as 'cessation', 'cessation' is another name for 'wonder', just like people in the world praise someone for having an extraordinary skill. Moreover, 'wonder' is what can 'cease', and 'coarseness' is what is 'ceased'. This 'wonder' has the function of ceasing coarseness, so 'cessation' is used to name 'wonder'. Just like in the Trace Teaching, the teaching of expedient means is first applied, and the Great Teaching cannot arise. Now, if the Great Teaching arises, the expedient teaching ceases, and what is ceased is used to name 'wonder'. Moreover, since the Great Teaching in the Trace Teaching has arisen, the Great Teaching in the Original Ground cannot arise. Now that the Original Ground Teaching has arisen, the Great Teaching in the Trace Teaching ceases. The cessation of the Great Teaching in the Trace Teaching is due to the Great Teaching in the Original Ground, and the cessation of the Great Teaching in the Trace Teaching is named as the Great Teaching in the Original Ground, so it is said 'cessation'. Moreover, if the Great Teaching in the Original Ground arises, the 'wonder' of contemplating the mind cannot arise. Now entering into contemplation, the conditions are tranquil, the path of speech is cut off, and the Original Ground Teaching ceases. The cessation is due to contemplation, and this cessation is named as the 'wonder' of contemplation. To manifest this meaning, 'cessation' is used to explain 'wonder'.
Now, the 'wonder-cessation' of the Trace Teaching is applied to the Dharma of sentient beings; the 'wonder-cessation' of the Original Ground is applied to the Buddha Dharma; and the 'wonder-cessation' of contemplating the mind is applied to the Mind Dharma. The previous four 'cessations' correspond horizontally to the four teachings; now these three 'cessations' correspond vertically.
圓教(云云)。
△別釋妙者，為三：若鹿苑三粗，鷲頭一妙，皆跡中之說，約跡開十重論妙。此妙有跡、有本，本據元初，元初本妙十重論妙。跡本俱是教，依教作觀，觀復有十重論妙。跡中有眾生法妙、佛法妙、心法妙，各十重，合三十重。此與眾經論妙有同有異。本中三十妙，與眾經一向異。此六十重一一復有待妙、絕妙，則有一百二十重。若破粗顯妙，即用上相待妙。若開粗顯妙，即用上絕待妙(云云)。
跡中十妙者：一、境妙。二、智妙。三、行妙。四、位妙。五、三法妙。六、感應妙。七、神通妙。八、說法妙。九、眷屬妙。十、功德利益妙。
釋十妙為五番：一、標章。二、引證。三、生起。四、廣解。五、結權實。
○標章者，云何境妙？謂十如因緣、四諦、三諦、二諦、一諦等。是諸佛所師，故稱境妙。
智妙者，所謂二十智，四菩提智，下、中、上、上上，七權實，五三智，一如實智，以境妙故，智亦隨妙。以法常故，諸佛亦常。涵蓋相稱，境智不可思議，故稱智妙。
行妙者，謂增數行、次第五行、不次第五行，智導行故，故言行妙。
位妙者，謂三草位、二木位、一實位，妙行所契，故言位妙。
三法妙者，謂總三法，縱三法、橫三法
【現代漢語翻譯】 現代漢語譯本 圓教（此處「云云」表示省略，指代前文已述內容）。
△ 接下來分別解釋「妙」：如果說鹿苑的三種粗淺教義，與鷲峰山的一次精妙教義，都是在「跡」中的說法，那麼依據「跡」來開顯十重妙義。這「妙」有「跡」和「本」兩種。「本」依據最初的本源，最初的本源有十重妙義。跡和本都是教義，依據教義進行觀修，觀修也有十重妙義。在「跡」中有眾生法妙、佛法妙、心法妙，每種各有十重，合起來是三十重。這與其它經典論述的「妙」有相同也有不同。「本」中的三十妙，與其它經典完全不同。這六十重妙義，每一重又分別有「待妙」和「絕妙」，總共有一百二十重。如果破除粗淺而顯現精妙，就使用上面的「相待妙」。如果開顯粗淺而顯現精妙，就使用上面的「絕待妙」（此處「云云」表示省略，指代前文已述內容）。
「跡」中的十妙是：一、境妙。二、智妙。三、行妙。四、位妙。五、三法妙。六、感應妙。七、神通妙。八、說法妙。九、眷屬妙。十、功德利益妙。
解釋十妙分為五個部分：一、標章。二、引證。三、生起。四、廣解。五、結權實。
○ 標章：什麼是境妙？就是十如（十如是，指事物的十種屬性，即相、性、體、力、作、因、緣、果、報、本末究竟等）、因緣（事物產生和存在的原因和條件）、四諦（苦、集、滅、道）、三諦（空、假、中）、二諦（世俗諦、勝義諦）、一諦等。這些是諸佛所依止的老師，所以稱為境妙。
智妙：就是指二十智，四菩提智（指大圓鏡智、平等性智、妙觀察智、成所作智），下、中、上、上上四種層次，七權實智，五三智，一如實智。因為境是精妙的，所以智慧也隨著精妙。因為法的本性是恒常的，所以諸佛也是恒常的。就像盒子和蓋子相互對應一樣，境和智是不可思議的，所以稱為智妙。
行妙：就是指增數行、次第五行、不次第五行。因為智慧引導行為，所以稱為行妙。
位妙：就是指三草位、二木位、一實位。因為精妙的行為與果位相應，所以稱為位妙。
三法妙：就是指總三法，縱三法、橫三法。
【English Translation】 English version The Perfect Teaching (the 'etc.' here indicates omission, referring to content previously described).
△ Next, we separately explain 'Subtle': If the three coarse teachings of Deer Park and the one subtle teaching of Vulture Peak are all teachings 'in the trace,' then based on the 'trace,' we reveal ten layers of subtlety. This 'subtle' has both 'trace' and 'root.' The 'root' is based on the original source, and the original source has ten layers of subtlety. Both trace and root are teachings. Based on the teachings, we practice contemplation, and contemplation also has ten layers of subtlety. In the 'trace,' there are the subtlety of sentient beings' dharma, the subtlety of Buddha's dharma, and the subtlety of mind's dharma, each with ten layers, totaling thirty layers. These are both similar to and different from the 'subtle' discussed in other scriptures. The thirty subtleties in the 'root' are completely different from those in other scriptures. Each of these sixty layers of subtlety has both 'relative subtlety' and 'absolute subtlety,' totaling one hundred and twenty layers. If we break through the coarse to reveal the subtle, we use the above 'relative subtlety.' If we reveal the subtle by opening up the coarse, we use the above 'absolute subtlety' (the 'etc.' here indicates omission, referring to content previously described).
The ten subtleties 'in the trace' are: 1. Subtlety of Realm (境妙, Jing Miao). 2. Subtlety of Wisdom (智妙, Zhi Miao). 3. Subtlety of Practice (行妙, Xing Miao). 4. Subtlety of Position (位妙, Wei Miao). 5. Subtlety of the Three Dharmas (三法妙, San Fa Miao). 6. Subtlety of Response (感應妙, Gan Ying Miao). 7. Subtlety of Supernormal Powers (神通妙, Shen Tong Miao). 8. Subtlety of Teaching Dharma (說法妙, Shuo Fa Miao). 9. Subtlety of Retinue (眷屬妙, Juan Shu Miao). 10. Subtlety of Merit and Benefit (功德利益妙, Gong De Li Yi Miao).
Explaining the ten subtleties is divided into five parts: 1. Stating the Chapter (標章, Biao Zhang). 2. Citing Evidence (引證, Yin Zheng). 3. Arising (生起, Sheng Qi). 4. Extensive Explanation (廣解, Guang Jie). 5. Concluding Provisional and Real (結權實, Jie Quan Shi).
○ Stating the Chapter: What is the Subtlety of Realm? It refers to the Ten Suchnesses (十如, Shi Ru, the ten aspects of existence: appearance, nature, substance, power, function, cause, condition, effect, retribution, and ultimate equality), Dependent Origination (因緣, Yin Yuan, the principle of cause and condition), the Four Noble Truths (四諦, Si Di, suffering, accumulation, cessation, and the path), the Three Truths (三諦, San Di, emptiness, provisional existence, and the middle way), the Two Truths (二諦, Er Di, conventional truth and ultimate truth), and the One Truth, etc. These are the teachers that all Buddhas rely on, so they are called the Subtlety of Realm.
The Subtlety of Wisdom: This refers to the Twenty Wisdoms, the Four Bodhi Wisdoms (四菩提智, Si Pu Ti Zhi, Great Perfect Mirror Wisdom, Equality Wisdom, Wonderful Observing Wisdom, and Accomplishing Wisdom), the lower, middle, upper, and highest levels, the Seven Provisional and Real Wisdoms, the Five Three Wisdoms, and the One True Wisdom. Because the realm is subtle, the wisdom also becomes subtle accordingly. Because the nature of the Dharma is constant, the Buddhas are also constant. Like a box and its lid fitting together, the realm and wisdom are inconceivable, so it is called the Subtlety of Wisdom.
The Subtlety of Practice: This refers to progressive practices, sequential practices, and non-sequential practices. Because wisdom guides practice, it is called the Subtlety of Practice.
The Subtlety of Position: This refers to the three grass positions, the two tree positions, and the one real position. Because subtle practice corresponds to the position, it is called the Subtlety of Position.
The Subtlety of the Three Dharmas: This refers to the total Three Dharmas, the vertical Three Dharmas, and the horizontal Three Dharmas.
、不縱不橫三法、類通三法，皆秘密藏，故稱為妙。
感應妙者，謂四句感應、三十六句感應、二十五感應、別圓感應。水不上升、月不下降，一月一時普現眾水；諸佛不來、眾生不往，慈善根力見如此事，故名感應妙。
神通妙者，謂報通、修通、作意通、體法通、無記化化通，無謀之權，稱緣轉變，若遠、若近、若種、若熟、若脫，皆為一乘，故言神通妙。
說法妙者，謂說十二部法、小部法、大部法、逗緣法、所詮法、圓妙法，如理圓說，咸令眾生開、示、悟、入佛之知見，故言說法妙。
眷屬妙者，謂業眷屬、神通眷屬、愿眷屬、應眷屬、法門眷屬，如陰雲籠月，群臣豪族，前後圍繞，故言眷屬妙。
利益妙者，謂果益、因益、空益、假益、中益、變易益，猶如大海能受龍雨，故名利益妙。
○二引證者，但引跡文，尚不引本文，況引余經耶。文云：「諸法如是相等，唯佛與佛乃能究盡諸法實相。」實相是佛智慧門，門即境也。又云：「甚深微妙法，難見難可了。我及十方佛，乃能知是相。」即境妙也。「我所得智慧，微妙最第一。」又以此妙慧，求無上道。「無漏不思議，甚深微妙法，唯我知是相。」(云云)即智妙也。「本從無數佛，具足行諸道，行此諸道已，道
【現代漢語翻譯】 現代漢語譯本 『不縱不橫三法』、『類通三法』，都是秘密的寶藏，所以稱為『妙』。
『感應妙』是指四句感應、三十六句感應、二十五感應、別圓感應。如同水不上升，月不下降，一月在同一時間普遍顯現在所有水中；諸佛不來，眾生不往，以慈善的根基和力量能見到這樣的事，所以稱為『感應妙』。
『神通妙』是指報通、修通、作意通、體法通、無記化化通，不用籌劃的權宜之計，隨著因緣轉變，無論是遠、是近、是種、是熟、是脫，都是爲了導向一乘（Ekayana），所以說『神通妙』。
『說法妙』是指說十二部法、小部法、大部法、逗緣法、所詮法、圓妙法，如理如實地圓滿解說，使所有眾生都能開、示、悟、入佛的知見，所以說『說法妙』。
『眷屬妙』是指業眷屬、神通眷屬、愿眷屬、應眷屬、法門眷屬，就像陰雲籠罩月亮，群臣和豪族前後圍繞，所以說『眷屬妙』。
『利益妙』是指果益、因益、空益、假益、中益、變易益，就像大海能夠容納龍的降雨，所以稱為『利益妙』。
○二、引用證明：只引用跡門（跡門，指佛陀為教化眾生而示現的種種事蹟）的經文，尚且不引用本門（本門，指佛陀真實身份和境界）的經文，更何況引用其他經典呢？經文說：『諸法如是相等，唯佛與佛乃能究盡諸法實相。』實相是佛的智慧之門，門就是境（境界）。又說：『甚深微妙法，難見難可了。我及十方佛，乃能知是相。』這就是境妙。『我所得智慧，微妙最第一。』又用這微妙的智慧，求無上道。『無漏不思議，甚深微妙法，唯我知是相。』（云云）這就是智妙。『本從無數佛，具足行諸道，行此諸道已，道
【English Translation】 English version 『The Three Laws of Neither Vertical nor Horizontal』, 『The Three Laws of Similar Penetration』, all are secret treasures, therefore they are called 『Wonderful』.
『The Wonder of Response』 refers to the response of the four phrases, the response of the thirty-six phrases, the twenty-five responses, and the separate and complete responses. Just as water does not rise and the moon does not descend, one moon appears universally in all waters at the same time; the Buddhas do not come and sentient beings do not go, with the roots of loving-kindness and power, one can see such things, therefore it is called 『The Wonder of Response』.
『The Wonder of Supernatural Power』 refers to the supernatural power of retribution, the supernatural power of cultivation, the supernatural power of intentional action, the supernatural power of embodying the Dharma, and the supernatural power of transformation without intention. The expedient means without planning, changing according to conditions, whether far, near, sown, ripe, or liberated, all lead to the One Vehicle (Ekayana), therefore it is said 『The Wonder of Supernatural Power』.
『The Wonder of Teaching the Dharma』 refers to teaching the twelve divisions of the Dharma, the small division of the Dharma, the large division of the Dharma, the Dharma that pleases conditions, the Dharma that is taught, and the complete and wonderful Dharma. Explaining completely and truthfully according to the principle, enabling all sentient beings to open, show, awaken, and enter the knowledge and vision of the Buddha, therefore it is said 『The Wonder of Teaching the Dharma』.
『The Wonder of Retinue』 refers to the retinue of karma, the retinue of supernatural power, the retinue of vows, the retinue of response, and the retinue of Dharma gates, just like dark clouds enveloping the moon, with ministers and powerful clans surrounding before and after, therefore it is said 『The Wonder of Retinue』.
『The Wonder of Benefit』 refers to the benefit of result, the benefit of cause, the benefit of emptiness, the benefit of provisionality, the benefit of the middle way, and the benefit of transformation, just like the great ocean can receive the rain of dragons, therefore it is called 『The Wonder of Benefit』.
○2. Quoting Evidence: Only quoting the sutras of the trace-gate (trace-gate, referring to the various deeds manifested by the Buddha to teach sentient beings), not even quoting the sutras of the original-gate (original-gate, referring to the true identity and realm of the Buddha), let alone quoting other sutras? The sutra says: 『All dharmas are such and equal, only Buddhas and Buddhas can thoroughly understand the true aspect of all dharmas.』 The true aspect is the gate of the Buddha's wisdom, and the gate is the realm. It also says: 『The profound and subtle Dharma is difficult to see and difficult to understand. I and the Buddhas of the ten directions can know this aspect.』 This is the wonder of the realm. 『The wisdom I have attained is the most subtle and supreme.』 And with this subtle wisdom, seek the unsurpassed path. 『The unconditioned, inconceivable, profound and subtle Dharma, only I know this aspect.』 (etc.) This is the wonder of wisdom. 『Originally from countless Buddhas, fully practicing all paths, having practiced all these paths, the path』
場得成果。」又云：「合掌以敬心，欲聞具足道。」又「諸法從本來，常自寂滅相，佛子行道已，來世得作佛。」即行妙。「天雨四華」表住、行、向、地。「開、示、悟、入」亦是位義。「乘是寶乘」游於四方，四方是因位；「直至道場」是果位。是名位妙。「佛自住大乘，如其所得法，定慧力莊嚴。」大乘即真性，定即資成，慧即觀照，是為三法妙。「我於三七日中，思惟如是事。」又「我以佛眼觀，見六道眾生。」又「一切眾生，皆是吾子。」又「遙見其父，踞師子床。」即感應妙也。今佛世尊入於三昧，是不可思議，現希有事，神通妙也。如來能種種分別，巧說諸法，言辭柔軟，悅可眾心。身子云：「聞佛柔軟音，深遠甚微妙。」又其所說法，皆悉到於一切智地。又但說無上道。又已今當說，最為難信難解。即說法妙。「但教化菩薩」，無聲聞弟子。即眷屬妙。「現在、未來，若聞一句一偈，皆與三菩提記。」又「須臾聞者，即得究竟三菩提。」又「若以小乘化，我即墮慳貪，此事為不可。」又「終不令一人獨得滅度，皆以如來滅度而滅度之。」即利益妙也。
○三生起者，實相之境，非佛天人所作，本自有之，非適今也，故最居初。迷理故起惑，解理故生智。智為行本，因於智目，起於行足。目、足
【現代漢語翻譯】 現代漢語譯本： 『獲得成果。』又說：『合掌以恭敬心，想要聽聞圓滿具足之道。』又說：『諸法從其本源，常是寂靜滅絕之相。佛子依此修行，來世就能成佛。』這就是行位的妙用。『天雨四華』，象徵住位、行位、向位、地位。『開、示、悟、入』也是位的意思。『乘坐這珍貴的車乘』遊歷四方，四方指的是因位；『直至道場』指的是果位。這叫做位妙。『佛安住于大乘，依照他所證得的法，以禪定和智慧的力量來莊嚴自身。』大乘即是真性，禪定是資糧成就，智慧是觀照，這便是三法妙。『我在三七日中，思惟這些事情。』又說『我以佛眼觀察，看見六道眾生。』又說『一切眾生，都是我的孩子。』又說『遠遠地看見他的父親，坐在獅子座上。』這就是感應妙。現在佛世尊進入三昧，這是不可思議的，顯現稀有之事，是神通妙。如來能夠種種分別，巧妙地說諸法，言辭柔軟，使眾生心生歡喜。舍利弗（Sariputra）說：『聽聞佛柔軟的聲音，深遠而甚微妙。』而且他所說的法，都能到達一切智慧之地。而且只說無上道。而且已說、今說、當說，都是最難令人相信、難以理解的。這就是說法妙。『只教化菩薩（Bodhisattva）』，沒有聲聞弟子。這就是眷屬妙。『現在、未來，如果聽聞一句一偈，都將得到三菩提（saṃbodhi）的授記。』又說『短暫聽聞的人，就能得到究竟的三菩提（saṃbodhi）。』又說『如果用小乘法來教化，我就會墮入慳吝貪婪，這件事是絕對不可能的。』又說『終究不會讓一個人獨自得到滅度，而是讓他們都以如來的滅度而滅度。』這就是利益妙。
○三種生起，實相之境，不是佛、天、人所造作，本來就存在，不是現在才有的，所以最開始就存在。因為迷惑于真理，所以產生迷惑；因為理解真理，所以產生智慧。智慧是行動的根本，依靠智慧的眼睛，才能邁開行動的腳步。眼睛和腳步
【English Translation】 English version: 『Achieving results.』 It is also said: 『With palms together and a respectful heart, desiring to hear the complete and perfect path.』 It is also said: 『All dharmas, from their origin, are always in a state of tranquil extinction. A Buddha's disciple, practicing this path, will attain Buddhahood in the next life.』 This is the wonderfulness of the practice stage. 『Rain of four flowers』 symbolizes the stages of abiding, practice, approaching, and ground. 『Opening, showing, awakening, and entering』 also signify the stages. 『Riding this precious vehicle』 traveling in the four directions, the four directions refer to the causal stage; 『directly to the Bodhi-mandala (Bodhi-mandala)』 refers to the fruition stage. This is called the wonderfulness of position. 『The Buddha dwells in the Mahayana (Mahāyāna), adorned with the power of samadhi (samādhi) and wisdom, according to the Dharma he has attained.』 Mahayana (Mahāyāna) is the true nature, samadhi (samādhi) is the accumulation of resources, and wisdom is contemplation; this is the wonderfulness of the three dharmas. 『I contemplated these matters for three weeks.』 Also, 『I observe with the Buddha's eye, seeing sentient beings in the six realms.』 Also, 『All sentient beings are my children.』 Also, 『Seeing his father from afar, seated on a lion throne.』 This is the wonderfulness of response. Now, the World Honored One (Bhagavan) enters samadhi (samādhi), which is inconceivable, manifesting rare events, it is the wonderfulness of supernatural powers. The Tathagata (Tathāgata) is able to skillfully explain all dharmas in various ways, with gentle words that please the hearts of all. Sariputra (Sariputra) said: 『Hearing the Buddha's gentle voice, profound and exceedingly subtle.』 Moreover, the Dharma he speaks all leads to the ground of all-wisdom. Moreover, he only speaks of the unsurpassed path. Moreover, what has been said, is being said, and will be said, is the most difficult to believe and understand. This is the wonderfulness of Dharma-speaking. 『Only teaching Bodhisattvas (Bodhisattva),』 without Shravaka (Śrāvaka) disciples. This is the wonderfulness of retinue. 『Now and in the future, if one hears a single verse, they will all receive the prediction of Anuttara-samyak-sambodhi (Anuttarā-samyak-saṃbodhi).』 Also, 『Those who hear it briefly will attain ultimate Anuttara-samyak-sambodhi (Anuttarā-samyak-saṃbodhi).』 Also, 『If I were to teach with the Hinayana (Hināyāna), I would fall into stinginess and greed; this is impossible.』 Also, 『I will never allow a single person to attain Nirvana (Nirvāṇa) alone, but will have them all attain Nirvana (Nirvāṇa) with the Nirvana (Nirvāṇa) of the Tathagata (Tathāgata).』 This is the wonderfulness of benefit.
○ The three kinds of arising: the realm of true reality, not created by Buddhas, gods, or humans, but existing from the beginning, not just now, so it exists from the very beginning. Because of delusion about the truth, delusion arises; because of understanding the truth, wisdom arises. Wisdom is the root of action, relying on the eyes of wisdom to take the steps of action. Eyes and feet
及境，三法為乘，乘於是乘，入清涼池，登于諸位。位何所住？住於三法秘密藏中。住是法已，寂而常照，照十法界機，機來必應。若赴機垂應，先用身輪，神通駭發。見變通已，堪任受道，即以口輪，宣示開導。既沾法雨，稟教受道，成法眷屬。眷屬行行，拔生死本，開佛知見，得大利益。前五約自，因果具足；后五約他，能所具足。法雖無量，十義意圓。自他始終，皆悉究竟也。
妙法蓮華經玄義卷第二上
妙法蓮華經玄義卷第二下
天臺智者大師說
○四、廣釋境，又為二：一、釋諸境，二、論諸境同異。
釋境為六：一、十如境。二、因緣境。三、四諦境。四、二諦境。五、三諦境。六、一諦境。然眾經赴緣，明境甚眾，豈可具載？略舉六種。六種次第者，十如是，此經所說，故在初。次十二因緣，三世輪迴，本來具有。如來出世，分別巧示，四諦名興。從廣至略，次辨二諦。二諦語通，別顯中道，次明三諦。三諦猶帶方便，直顯真實，次明一諦。一諦猶有名相，次明無諦。始從無明，終至實際，略用六種足。
一、明十如境，已如前說(云云)。
二、釋因緣境。又為四：一、正釋。二、判粗妙。三、開粗顯妙。四、觀心。
正釋，又為四：一、明思議
【現代漢語翻譯】 現代漢語譯本： 及境，以三法為乘（vehicle），乘坐此乘，進入清涼池，登上各個階位。階位住在哪裡？住在三法秘密藏中。安住於此法之後，寂靜而常照，照見十法界眾生的根機，根機到來必定應和。如果應機施教，首先運用身輪（佛以神通示現），神通顯發，使眾生驚駭。見到這種變化神通后，堪能接受佛道，就用口輪（佛以言語說法）宣示開導。既然沾濡法雨，稟承教誨接受佛道，就成為法的眷屬。眷屬們修行，拔除生死根本，開啟佛的知見，得到大利益。前面的五種（指五種境）是就自身而言，因果具足；後面的五種是就他人而言，能（能教化者）所（所教化者）具足。佛法雖然無量，但十種意義已經圓滿。自身和他人的始終，都完全究竟了。
《妙法蓮華經玄義》卷第二上
《妙法蓮華經玄義》卷第二下
天臺智者大師說
○四、廣泛解釋境，又分為二：一、解釋諸境，二、討論諸境的同異。
解釋境分為六種：一、十如境。二、因緣境。三、四諦境。四、二諦境。五、三諦境。六、一諦境。然而各種經典應和因緣，闡明境非常多，怎麼能全部記載？略舉六種。這六種的次第是，十如是《妙法蓮華經》所說，所以在最開始。其次是十二因緣，三世輪迴，本來就具有。如來出世，分別巧妙地開示，四諦的名稱才興起。從廣到略，其次辨別二諦。二諦的說法普遍通用，特別顯示中道，其次闡明三諦。三諦還帶有方便，直接顯示真實，其次闡明一諦。一諦還有名相，其次闡明無諦。開始於無明，最終到達實際，略用六種就足夠了。
一、闡明十如境，已經如前面所說（云云）。
二、解釋因緣境。又分為四：一、正式解釋。二、判斷粗妙。三、開粗顯妙。四、觀心。
正式解釋，又分為四：一、闡明思議。
【English Translation】 English version: And the realm, with the Three Dharmas as a vehicle, riding this vehicle, entering the Cool Pond, ascending to the various positions. Where do these positions reside? They reside within the Secret Treasury of the Three Dharmas. Having dwelt in this Dharma, one is serene and constantly illuminating, illuminating the potential of beings in the Ten Dharma Realms, responding inevitably when the potential arises. If one is to respond to the potential and bestow guidance, one first employs the Body Wheel (the Buddha manifests through supernatural powers), causing awe and amazement through the unleashing of supernatural abilities. Having witnessed these transformations, one is capable of receiving the Path, and then employs the Speech Wheel (the Buddha teaches through words), proclaiming and guiding. Having been moistened by the rain of Dharma, receiving teachings and accepting the Path, one becomes a member of the Dharma family. The family members practice diligently, uprooting the root of birth and death, opening up the Buddha's knowledge and vision, and attaining great benefit. The first five (referring to the five realms) pertain to oneself, complete with cause and effect; the latter five pertain to others, complete with the able (the one who teaches) and the taught (the one who is taught). Although the Dharma is immeasurable, the ten meanings are complete. The beginning and end of oneself and others are all completely realized.
《Profound Meaning of the Lotus Sutra》, Scroll 2, Part 1
《Profound Meaning of the Lotus Sutra》, Scroll 2, Part 2
Spoken by Great Master Zhiyi of Tiantai
○4. Extensive Explanation of Realms, further divided into two: 1. Explanation of the Various Realms, 2. Discussion of the Similarities and Differences of the Various Realms.
The explanation of realms is divided into six: 1. The Realm of the Ten Suchnesses (Shi Ru Jing). 2. The Realm of Conditioned Arising (Yin Yuan Jing). 3. The Realm of the Four Noble Truths (Si Di Jing). 4. The Realm of the Two Truths (Er Di Jing). 5. The Realm of the Three Truths (San Di Jing). 6. The Realm of the One Truth (Yi Di Jing). However, various sutras respond to conditions, elucidating a great many realms; how can they all be recorded? Briefly, six types are listed. The order of these six types is as follows: The Ten Suchnesses are what is spoken of in the 《Lotus Sutra》, so they are placed at the beginning. Next is the Twelve Links of Dependent Origination (Shi Er Yin Yuan), the cycle of the three lifetimes, which is inherently present. The Tathagata appeared in the world, skillfully differentiating and revealing them, and the name of the Four Noble Truths arose. From broad to concise, next the Two Truths are distinguished. The teaching of the Two Truths is universally applicable, especially revealing the Middle Way, next the Three Truths are elucidated. The Three Truths still carry expedient means, directly revealing the reality, next the One Truth is elucidated. The One Truth still has names and forms, next the Non-Truth is elucidated. Beginning from ignorance (Wu Ming), and ultimately reaching actuality (Shi Ji), using six types is sufficient.
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Elucidating the Realm of the Ten Suchnesses, as has already been said previously (etc.).
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Explaining the Realm of Conditioned Arising. It is further divided into four: 1. Formal Explanation. 2. Judging Coarse and Subtle. 3. Opening the Coarse and Revealing the Subtle. 4. Contemplation of the Mind.
Formal Explanation, further divided into four: 1. Elucidating Conceptualization.
生滅十二因緣。二、明思議不生不滅十二因緣。三、明不思議生滅十二因緣。四、明不思議不生不滅十二因緣。
思議兩種因緣，為利、鈍兩緣，辨界內法論也。《中》(論云)：「為鈍根弟子說十二因緣生滅相。」此簡異外道；外道邪謂諸法從自在天生，或言世性，或言微塵，或言父母，或言無因，種種邪推，不當道理。此正因緣不同邪計，唯是過去無明顛倒心中造作諸行，能出今世六道苦果，好惡不同。《正法念》云：「畫人分佈五彩，圖一切形，端正醜陋，不可稱計。」原其根本，從畫手出，六道差別，非自在等作，悉從一念無明心出。無明與上品惡行業合，即起地獄因緣，如畫出黑色。無明與中品惡行業合，起畜生道因緣，如畫出赤色。無明與下品惡行合，起鬼道因緣，如畫青色。無明與下品善行合，即起修羅因緣，如畫黃色。無明與中品善行合，即起人因緣，如畫白色。無明與上品善行合，即起天因緣，如畫上上白色。當知無明與諸行合故，即有六道，名色、六入、觸、受、愛、取、有、生、老、病、死等，隨上中下，差別不同。人天諸趣，苦樂萬品，以生歸死，死已還生，三世盤迴，車輪旋火。故《經》言：「有河洄澓沒眾生，無明所盲不能出。」經又稱為十二牽連更相拘帶，亦名十二重城，亦名
【現代漢語翻譯】 現代漢語譯本：生滅十二因緣。二、明思議不生不滅十二因緣。三、明不思議生滅十二因緣。四、明不思議不生不滅十二因緣。
思議兩種因緣，是為利根和鈍根兩種根器的人，辨析界內之法的論述。《中論》說：『為鈍根弟子說十二因緣生滅相。』這是爲了區別于外道；外道錯誤地認為諸法是從自在天（Mahesvara，印度教主神之一，被認為是宇宙的創造者和毀滅者）所生，或者說是從世性（Prakrti，在數論哲學中指原始物質）所生，或者說是從微塵（Paramanu，最小的物質單位）所生，或者說是從父母所生，或者說是無因而生，種種錯誤的推論，不合道理。這裡所說的正因緣不同於外道的邪說，只是過去無明（Avidya，對真理的無知）顛倒心中造作的諸行（Samskara，業力），能產生今世六道（Gati，眾生輪迴的六個去處，包括地獄、餓鬼、畜生、阿修羅、人、天）的苦果，好壞不同。《正法念處經》說：『畫師分佈五彩，描繪一切形象，端正醜陋，不可計數。』追溯其根本，是從畫師的手中產生，六道的差別，不是自在天等所作，全部是從一念無明心中產生。無明與上品惡行業結合，就產生地獄的因緣，如同畫出黑色。無明與中品惡行業結合，產生畜生道的因緣，如同畫出紅色。無明與下品惡行業結合，產生鬼道的因緣，如同畫出青色。無明與下品善行結合，就產生修羅（Asura，一種好戰的神）的因緣，如同畫出黃色。無明與中品善行結合，就產生人的因緣，如同畫出白色。無明與上品善行結合，就產生天的因緣，如同畫出上上白色。應當知道無明與諸行結合的緣故，就有了六道，名色（Namarupa，精神和物質的結合）、六入（Sadayatana，眼、耳、鼻、舌、身、意六種感覺器官）、觸（Sparsa，感覺器官與外界的接觸）、受（Vedana，感受）、愛（Trsna，渴愛）、取（Upadana，執取）、有（Bhava，存在）、生（Jati，出生）、老（Jara，衰老）、病（Vyadhi，疾病）、死（Marana，死亡）等，隨著上中下品，差別不同。人天諸趣，苦樂萬般，以生歸於死，死後又還生，三世輪迴，如同車輪旋轉的火焰。所以《經》上說：『有河流回旋淹沒眾生，被無明所矇蔽而不能出離。』經中又稱十二因緣為互相牽連拘束，也叫做十二重城，也叫做……
【English Translation】 English version: The Twelve Nidanas of arising and ceasing. Second, explaining the Twelve Nidanas of conceivable non-arising and non-ceasing. Third, explaining the Twelve Nidanas of inconceivable arising and ceasing. Fourth, explaining the Twelve Nidanas of inconceivable non-arising and non-ceasing.
The two kinds of conceivable Nidanas are for those with sharp and dull faculties, discussing the Dharma within the realms. The Madhyamaka-karika (Treatise on the Middle Way) says: 'For disciples with dull faculties, explain the arising and ceasing aspects of the Twelve Nidanas.' This is to differentiate from external paths; external paths wrongly believe that all Dharmas arise from Mahesvara (a Hindu deity considered the creator and destroyer of the universe), or from Prakrti (primordial matter in Samkhya philosophy), or from Paramāṇu (the smallest unit of matter), or from parents, or without cause, all kinds of wrong inferences, not in accordance with reason. This correct Nidana differs from the wrong views of external paths, it is only that in the past, in the ignorance (Avidya) and inverted mind, the actions (Samskara) created can produce the suffering results of the six realms (Gati) in this life, good and bad being different. The Shobhama-chitta Sutra says: 'A painter distributes five colors, depicting all forms, upright and ugly, countless.' Tracing its root, it comes from the painter's hand, the differences of the six realms are not made by Mahesvara and others, all arise from a single thought of ignorance. Ignorance combined with superior evil karma creates the Nidana of hell, like painting black. Ignorance combined with middle evil karma creates the Nidana of the animal realm, like painting red. Ignorance combined with inferior evil karma creates the Nidana of the ghost realm, like painting blue. Ignorance combined with inferior good karma creates the Nidana of Asuras, like painting yellow. Ignorance combined with middle good karma creates the Nidana of humans, like painting white. Ignorance combined with superior good karma creates the Nidana of Devas, like painting superior white. It should be known that because ignorance combines with actions, there are the six realms, name and form (Namarupa), the six entrances (Sadayatana), contact (Sparsa), feeling (Vedana), craving (Trsna), grasping (Upadana), becoming (Bhava), birth (Jati), aging (Jara), sickness (Vyadhi), death (Marana), etc., differing according to superior, middle, and inferior. The various destinies of humans and Devas, the myriad kinds of suffering and joy, take birth as returning to death, and after death, returning to birth, the three periods of time revolving, like a fiery wheel. Therefore, the Sutra says: 'There is a river swirling and drowning sentient beings, blinded by ignorance and unable to escape.' The Sutra also calls the Twelve Nidanas mutually connected and bound, also called the Twelvefold City, also called...
十二棘園。此十二因緣，新新生滅，唸唸不住，故名生滅十二因緣也。
料簡者，《纓珞》第四云：「無明緣行，生十二，乃至生緣老死，亦生十二，是則一百二十因緣。初是癡，乃至老死亦是癡。不覺故癡，初亦不覺，至老死亦不覺；癡故生，癡故死。若能覺因緣，因緣即不行，癡不行故，則將來生死盡，名為黠，黠即隨道。」又十二緣起、十二緣生，為同爲異？此同是一切有為法，故無異。亦有差別，因是緣起，果是緣生，則二緣起，五緣生，三緣起，二緣生。又無明是緣起，行是緣生，乃至生是緣起，老死是緣生。又四句：緣起非緣生，未來二支法是也。緣生非緣起，過去二支，現在阿羅漢最後死陰是也。緣起緣生者，除過去、現在羅漢死五陰，諸餘過去、現在法是也。非緣起非緣生者，無為法是也。《法身經》說：「諸無明決定生行，不相離、常相隨逐，是名緣起，非緣生。若無明不決定生行，或時相離不相隨，是名緣生，非緣起。乃至老死亦如是。」尊者和須蜜說：「因是緣起、從因生法是緣生；和合是緣起，從和合生是緣生。」十二因緣支，二是過去則止常，二是未來則止斷，現在則顯中道。推現三因，則說未來二果；推現在五果，則說過去二因。三世皆有十二支，為推因果，故作如是說。
【現代漢語翻譯】 現代漢語譯本： 十二棘園。這裡的十二因緣，是新新生滅，唸唸不住的，所以叫做生滅十二因緣。
辨析：《纓珞經》第四卷說：『無明緣行，產生十二，乃至生緣老死，也產生十二，這樣就是一百二十因緣。最初是癡，乃至老死也是癡。因為不覺悟所以癡，最初不覺悟，到老死也不覺悟；因為癡所以生，因為癡所以死。如果能覺悟因緣，因緣就不起作用，癡不起作用，那麼將來的生死就 खत्म了，叫做黠，黠就是隨道。』又，十二緣起、十二緣生，是相同還是不同？這相同的是一切有為法，所以沒有不同。也有差別，因是緣起，果是緣生，那麼二是緣起，五是緣生，三是緣起，二是緣生。又，無明是緣起，行是緣生，乃至生是緣起，老死是緣生。又有四句：緣起不是緣生，未來二支法就是。緣生不是緣起，過去二支，現在阿羅漢（Arhat，已證得涅槃的聖者）最後死陰就是。緣起緣生，除了過去、現在羅漢死五陰，其餘過去、現在法就是。不是緣起不是緣生，無為法就是。《法身經》說：『諸無明決定生行，不相離、常常相隨逐，這叫做緣起，不是緣生。如果無明不決定生行，有時相離不相隨，這叫做緣生，不是緣起。乃至老死也是這樣。』尊者和須蜜說：『因是緣起、從因生法是緣生；和合是緣起，從和合生是緣生。』十二因緣支，二是過去就停止常，二是未來就停止斷，現在就顯示中道。推現在三因，就說未來二果；推現在五果，就說過去二因。三世都有十二支，爲了推因果，所以這樣說。
【English Translation】 English version: The Twelve Thorn Garden. These twelve Nidānas (links in the chain of dependent origination) are newly arising and ceasing, with thoughts constantly arising and ceasing, hence they are called the arising and ceasing Twelve Nidānas.
Analysis: The fourth chapter of the Yingluo Sutra says: 'Ignorance conditions volitional formations, producing twelve; and even birth conditions old age and death, also producing twelve, thus there are one hundred and twenty Nidānas. Initially it is delusion, and even old age and death are delusion. Because of non-awakening, there is delusion; initially there is non-awakening, and until old age and death there is non-awakening; because of delusion, there is birth; because of delusion, there is death. If one can awaken to the Nidānas, the Nidānas will not function; if delusion does not function, then future birth and death will be exhausted, called wisdom; wisdom is following the path.' Furthermore, are the twelve Pratītyasamutpāda (dependent origination) and the twelve Pratītyasamutpanna (dependently arisen) the same or different? They are the same in that they are all conditioned dharmas (phenomena), so there is no difference. There are also differences: the cause is Pratītyasamutpāda, the effect is Pratītyasamutpanna, so two are Pratītyasamutpāda, five are Pratītyasamutpanna, three are Pratītyasamutpāda, and two are Pratītyasamutpanna. Furthermore, ignorance is Pratītyasamutpāda, volitional formations are Pratītyasamutpanna, and even birth is Pratītyasamutpāda, and old age and death are Pratītyasamutpanna. There are also four categories: Pratītyasamutpāda but not Pratītyasamutpanna, which are the two future limbs of the chain. Pratītyasamutpanna but not Pratītyasamutpāda, which are the two past limbs, and the final death aggregates of an Arhat (one who has attained Nirvana) in the present. Both Pratītyasamutpāda and Pratītyasamutpanna, which are all past and present dharmas except for the five aggregates of death of past and present Arhats. Neither Pratītyasamutpāda nor Pratītyasamutpanna, which are unconditioned dharmas. The Dharmakāya Sutra says: 'All ignorance definitely conditions volitional formations, not separating, constantly following, this is called Pratītyasamutpāda, not Pratītyasamutpanna. If ignorance does not definitely condition volitional formations, sometimes separating and not following, this is called Pratītyasamutpanna, not Pratītyasamutpāda. And so on, old age and death are also like this.' Venerable Vasumitra said: 'The cause is Pratītyasamutpāda, the dharma arising from the cause is Pratītyasamutpanna; combination is Pratītyasamutpāda, what arises from combination is Pratītyasamutpanna.' The twelve limbs of dependent origination, two are in the past, thus stopping permanence; two are in the future, thus stopping annihilation; the present reveals the Middle Way. Inferring the three causes in the present, then the two future effects are spoken of; inferring the five effects in the present, then the two past causes are spoken of. All three times have twelve limbs; in order to infer cause and effect, thus it is spoken of in this way.
十二時者，「無明」是過去諸結時。「行」是過去諸行時。「識」者，相續心及眷屬時。「名、色」者，已受生相續，未生四種色根，六入未具。一、歌邏羅，二、阿浮陀，三、卑尸，四、伽那，五、波羅奢訶。如是等時，名「名色」。「六入」，已生四種色根，具足六入。此諸根未能為觸作所依，是時名「六入」。此諸根已能為觸作所依，未別苦、樂，不能避危害，捉火觸毒，把刃不凈，是時名「觸」。能分別苦、樂，避危害等，能生貪愛，不起淫慾，於一切物不生染著，是時名「受」。具上三受，是時名「愛」。以貪境故，四方追求，是時名「取」。追求之時，起身、口、意，是時名「有」。如現在識在於未來，是時名「生」。如現在名色、六入、觸、受，于未來，是時名「老死」。
一剎那十二緣者，若以貪心殺生，彼相應愚是「無明」。相應思是「行」。相應心是「識」。起有作業，必有「名色」。起有作業，必有「六入」。彼相應觸是「觸」。彼相應受是「受」。貪即是「愛」。彼相應纏是「取」。彼身口作業是「有」。如此諸法生是「生」。此諸法變是「老」。此諸法壞是「死」。
問：
何不說病為支？
答：
一切時、一切處盡有者，立支。自有人從生無病，如薄
【現代漢語翻譯】 現代漢語譯本 十二時是指：『無明』（Avidya，ignorance）是過去諸煩惱結集的時間。『行』（Samskara，volitional action）是過去諸行為的時間。『識』（Vijnana，consciousness）是指相續的心以及它的眷屬（心所）的時間。『名色』（Namarupa，name and form）是指已經受生相續，但尚未生出四種色根，六入（感官）尚未完備的階段。包括：一、歌邏羅（Kalala，受精卵），二、阿浮陀（Arbuda，胚胎初期），三、卑尸（Pesi，肉團），四、伽那（Ghana，凝結），五、波羅奢訶（Prasakha，肢節）。像這樣的階段，稱為『名色』。『六入』（Sadayatana，six sense bases）是指已經生出四種色根，具備了六入。這些根尚未能作為觸（Sparsha，contact）的所依，這個階段稱為『六入』。這些根已經能夠作為觸的所依，但尚未能分辨苦、樂，不能躲避危害，拿火觸碰毒物，抓握刀刃和不凈之物，這個階段稱為『觸』。能夠分辨苦、樂，躲避危害等，能夠產生貪愛，但不起淫慾，對於一切事物不產生染著，這個階段稱為『受』（Vedana，feeling）。具備以上三種感受，這個階段稱為『愛』（Trishna，craving）。因為貪戀外境，四處追求，這個階段稱為『取』（Upadana，grasping）。在追求的時候，起身、口、意等行為，這個階段稱為『有』（Bhava，becoming）。如同現在的識存在於未來，這個階段稱為『生』（Jati，birth）。如同現在的名色、六入、觸、受存在於未來，這個階段稱為『老死』（Jaramarana，old age and death）。 一剎那十二緣是指：如果以貪心殺生，那麼與此相應的愚癡就是『無明』。相應的思就是『行』。相應的心就是『識』。發起行為作業，必定有『名色』。發起行為作業，必定有『六入』。與此相應的觸就是『觸』。與此相應的受就是『受』。貪就是『愛』。與此相應的纏縛就是『取』。由此身口所作的業就是『有』。如此諸法產生就是『生』。這些法變化就是『老』。這些法壞滅就是『死』。 問：為什麼不說病為支？ 答：一切時間、一切處所都普遍存在的，才立為支。有的人從出生就沒有疾病，比如薄伽梵（Bhagavan，世尊）。
【English Translation】 English version The twelve times are: 『Avidya』 (ignorance) is the time of past afflictions. 『Samskara』 (volitional action) is the time of past actions. 『Vijnana』 (consciousness) refers to the time of the continuous mind and its retinue (mental factors). 『Namarupa』 (name and form) refers to the stage where rebirth has occurred continuously, but the four sense organs have not yet developed, and the six sense bases (Sadayatana) are not complete. These include: 1. Kalala (zygote), 2. Arbuda (early embryo), 3. Pesi (flesh lump), 4. Ghana (condensation), 5. Prasakha (limbs). Such stages are called 『Namarupa.』 『Sadayatana』 (six sense bases) refers to the stage where the four sense organs have developed, and the six sense bases are complete. These bases are not yet able to serve as the basis for 『Sparsha』 (contact); this stage is called 『Sadayatana.』 These bases are already able to serve as the basis for 『Sparsha,』 but are not yet able to distinguish between suffering and pleasure, cannot avoid harm, touch fire and poison, and grasp blades and impure things; this stage is called 『Sparsha.』 Able to distinguish between suffering and pleasure, avoid harm, etc., able to generate craving, but without sexual desire, and without attachment to all things; this stage is called 『Vedana』 (feeling). Possessing the above three feelings, this stage is called 『Trishna』 (craving). Because of craving for external objects, pursuing in all directions; this stage is called 『Upadana』 (grasping). During the pursuit, actions of body, speech, and mind; this stage is called 『Bhava』 (becoming). Just as present consciousness exists in the future, this stage is called 『Jati』 (birth). Just as present Namarupa, Sadayatana, Sparsha, and Vedana exist in the future, this stage is called 『Jaramarana』 (old age and death). The twelve links in a single moment are: If one kills with greed, then the corresponding ignorance is 『Avidya.』 The corresponding thought is 『Samskara.』 The corresponding mind is 『Vijnana.』 Initiating action, there must be 『Namarupa.』 Initiating action, there must be 『Sadayatana.』 The corresponding contact is 『Sparsha.』 The corresponding feeling is 『Vedana.』 Greed is 『Trishna.』 The corresponding entanglement is 『Upadana.』 The karma created by body and speech is 『Bhava.』 The arising of these dharmas is 『Jati.』 The change of these dharmas is 『Jara』 (old age). The destruction of these dharmas is 『Marana』 (death). Question: Why is sickness not mentioned as a link? Answer: Only that which is universally present at all times and in all places is established as a link. Some people are without sickness from birth, like the Bhagavan (the Blessed One).
拘羅，生來不識頭痛，況余病！是故不立。
問：
憂悲是支不？
答：
非也，以終顯始耳，如老死必憂悲。
問：
無明有因不？老死有果不？若有，應是支。若無，則墮無因無果法。
答：
有而非支。無明有因，謂不正思惟；老死有果，謂憂悲。又無明有因，謂老死；老死有果，謂無明。現在愛、取，是過去無明；現在名色、六入、觸、受，此四若在未來，名老死。如說受緣愛，當知說老死緣無明也。猶如車輪，更互相因也。
欲界胎生者，具十二支。色界者十一，無名色也。無色界有十，除名色、六入。又言具有。色界初生，諸根未猛利時，是名「名色」。無色界雖無色而有名，當知悉具十二支也。
問：
無明、行與取、有何異？
答：
過、現、新故，已與果、未與果等異。
二、思議不生不滅十二者，此以巧破拙。《中論》云：「為利根弟子說十二不生不滅。」癡如虛空，乃至老死如虛空：無明如幻化，不可得故，乃至老死如幻化，不可得。《金光明》云：「無明體相，本自不有，妄想因緣，和合而有。」不善思惟心行所造，如幻師在四衢道，幻作種種象、馬、纓珞、人物等，癡謂真實、智知非真。無明幻
【現代漢語翻譯】 現代漢語譯本： 拘羅（Kula，人名），生來就不認識頭痛，更何況其他的疾病！因此，頭痛等病不被列為（十二因緣的）一支。
問： 憂愁和悲傷是（十二因緣的）一支嗎？
答： 不是的，（憂悲）是爲了最終顯現開始（無明）而已，就像衰老和死亡必然伴隨著憂愁和悲傷。
問： 無明有原因嗎？老死有結果嗎？如果有，就應該是（十二因緣的）一支。如果沒有，那就落入了無因無果的邪見。
答： 有原因和結果，但不是（十二因緣的）一支。無明的原因是不正當的思考；老死的結果是憂愁和悲傷。另外，無明的原因是老死；老死的結果是無明。現在的愛和取，是過去（所造的）無明；現在的名色、六入、觸、受，這四者如果在未來，就稱為老死。正如經文所說，受緣于愛，應當知道（反過來說）老死緣于無明。就像車輪一樣，互相為因果。
在欲界中胎生的人，具備完整的十二支。（剛出生的）嬰兒具有十一支，缺少名色（Nama-rupa，精神和物質）。沒有（原文如此，應為「陰」）的有十支，去除了名色和六入（Sadayatana，六種感官）。也有說（嬰兒）具有（十二支）的。（嬰兒）剛出生，諸根還不猛利的時候，這被稱為『名色』。沒有（原文如此，應為「陰」）雖然沒有色，但是有名，應當知道（嬰兒）實際上具備完整的十二支。
問： 無明、行（Samskara，業力）與取（Upadana，執取）、有（Bhava，存在）有什麼不同？
答： 過去、現在、新、舊，以及已經產生結果、尚未產生結果等等的不同。
二、思議不生不滅十二因緣，這是用巧妙的智慧來破除拙劣的見解。《中論》說：『爲了利根的弟子，宣說不生不滅的十二因緣。』愚癡就像虛空，乃至老死就像虛空：無明就像幻化，不可得，乃至老死就像幻化，不可得。《金光明經》說：『無明的體相，本來就不存在，是虛妄的念頭和因緣，和合而產生的。』由不善的思考和行為所造作的，就像幻術師在十字路口，幻化出各種各樣的大象、馬、瓔珞、人物等等，愚癡的人認為是真實的，有智慧的人知道不是真實的。無明就像幻化。
【English Translation】 English version: Kula (a name), from birth does not know headache, let alone other illnesses! Therefore, it is not established.
Question: Are sorrow and grief a link (of the twelve links of dependent origination)?
Answer: No, it is to ultimately reveal the beginning (ignorance), just as old age and death are necessarily accompanied by sorrow and grief.
Question: Does ignorance have a cause? Does old age and death have a result? If it does, it should be a link. If it does not, then it falls into the heresy of no cause and no effect.
Answer: It has a cause and effect, but it is not a link. The cause of ignorance is improper thinking; the result of old age and death is sorrow and grief. Furthermore, the cause of ignorance is old age and death; the result of old age and death is ignorance. Present craving (Trsna) and grasping (Upadana) are past ignorance; present name and form (Nama-rupa), the six sense bases (Sadayatana), contact (Sparsa), and feeling (Vedana), these four, if in the future, are called old age and death. As the sutra says, feeling conditions craving, one should know (conversely) that old age and death condition ignorance. It is like a wheel, mutually causing each other.
Those born from the womb in the desire realm possess the complete twelve links. Infants (just born) have eleven links, lacking name and form (Nama-rupa, mind and matter). Those without (original text, should be 'skandhas') have ten, removing name and form and the six sense bases (Sadayatana, six senses). It is also said that (infants) possess (the twelve links). When (an infant) is first born, when the senses are not yet strong, this is called 'name and form'. Although there is no form without (original text, should be 'skandhas'), there is name, one should know that (the infant) actually possesses the complete twelve links.
Question: What is the difference between ignorance (Avidya), action/formation (Samskara, volitional action), and grasping (Upadana, clinging), existence (Bhava, becoming)?
Answer: The differences are past, present, new, old, and already produced results, not yet produced results, and so on.
Two, contemplating the twelve links as neither arising nor ceasing, this is to use skillful wisdom to break down clumsy views. The Madhyamaka-karika says: 'For disciples of sharp faculties, the twelve links of neither arising nor ceasing are taught.' Ignorance is like space, even old age and death are like space: ignorance is like illusion, unattainable, even old age and death are like illusion, unattainable. The Suvarnaprabhasa Sutra says: 'The substance and appearance of ignorance, originally do not exist, they are produced by false thoughts and conditions coming together.' What is created by unwholesome thoughts and actions is like an illusionist at a crossroads, creating various elephants, horses, garlands, people, etc., the ignorant think they are real, the wise know they are not real. Ignorance is like illusion.
出六道依正，當知本自不有，無明所為。如知藤本非蛇，則怖心不生，不生故不滅。是名思議不生不滅十二因緣相也。
三、不思議生滅因緣者，破小明大，為利鈍兩緣說界外法也。《華嚴》云：「心如工畫師，作種種五陰。一切世間中，莫不從心造。」畫師，即無明心也。一切世間，即是十法界假實國土等也。諸論明心出一切法不同，或言：阿黎耶是真識，出一切法。或言：阿黎耶是無沒識，無記無明出一切法。若定執性實，墮冥初生覺、從覺生我心過。尚不成界內思議因緣，豈得成界外不思議因緣？惑既非不思議境，翻惑之解，豈得成不思議智？破此，如《止觀》中說。今明無明之心，不自、不他、不共、不無因，四句皆不可思議。若有四悉檀因緣，亦可得說：如四句求夢不可得，而說夢中見一切事；四句求無明不可得，而從無明出界內外一切法。
出界內十二因緣，如前說。
出界外十二因緣者，如《寶性論》云：「羅漢、支佛空智，于如來身本所不見。」二乘雖有無常等四對治，依如來法身，復是顛倒，顛倒故即是無明。住無漏界中有四種障，謂緣、相、生、壞。緣者，謂無明住地，與行作緣也。相者，無明共行為因也。生者，謂無明住地，共無漏業因，生三種意生身也。壞者，三種意生
【現代漢語翻譯】 現代漢語譯本：關於六道（指地獄、餓鬼、畜生、阿修羅、人、天）的依報和正報，應當知道它們原本並不存在，而是由無明（avidyā，指對事物真相的迷惑和無知）所造成的。如同知道藤條並非蛇，恐懼之心就不會產生，不產生故也不會消滅。這被稱為思議不生不滅的十二因緣相（dvādaśāṅga-pratītyasamutpāda，佛教關於生命輪迴的十二個環節）
三、不思議生滅因緣，是爲了破除小乘的智慧，啓發大乘的智慧，為根器利鈍兩種人宣說超出三界之外的佛法。《華嚴經》（Avataṃsaka Sūtra）說：『心如工畫師，作種種五陰（pañca-skandha，構成個體存在的五種要素）。一切世間中，莫不從心造。』畫師，就是指無明之心。一切世間，就是指十法界（dasadhātu，包括地獄、餓鬼、畜生、人、天、阿修羅、聲聞、緣覺、菩薩、佛）的假有和實有的國土等。各種論典闡明心生出一切法的方式不同，有的說：阿黎耶識（ālayavijñāna，第八識，含藏一切種子）是真識，能生出一切法。有的說：阿黎耶識是無沒識，無記無明能生出一切法。如果執著于實有的自性，就會墮入冥初生覺、從覺生我心的過失。這樣尚且不能成就界內的思議因緣，又怎麼能成就界外的不思議因緣呢？迷惑既然不是不可思議的境界，那麼翻轉迷惑的智慧，又怎麼能成就不可思議的智慧呢？破除這些，如《止觀》（Mahā-śamatha-vipassanā，天臺宗的重要著作）中所說。現在說明無明之心，不自生、不他生、不共生、不無因生，這四句都是不可思議的。如果有四悉檀（catuḥ-siddhānta，佛陀說法的四種方式）的因緣，也可以這樣說：如同用四句來尋求夢不可得，卻說夢中能見到一切事物；用四句來尋求無明不可得，卻能從無明生出界內和界外的一切法。
出離界內的十二因緣，如前面所說。
出離界外的十二因緣，如《寶性論》（Ratnagotravibhāga）所說：『阿羅漢（arhat，小乘佛教的最高果位）、辟支佛（pratyekabuddha，又稱緣覺，不依師而自悟的修行者）的空智，對於如來（tathāgata，佛的稱號之一）的法身，原本就不能見到。』二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）雖然有無常等四種對治，但依據如來的法身（dharmakāya，佛的法性之身），仍然是顛倒，因為顛倒所以就是無明。住在無漏界（anāsrava-dhātu，脫離煩惱的境界）中有四種障礙，分別是緣、相、生、壞。緣，是指無明住地（avidyā-sthiti，無明煩惱的根本處所），與行（saṃskāra，業力）作為因緣。相，是指無明與行共同作為因。生，是指無明住地，與無漏業因共同作用，產生三種意生身（manomayakāya，由意念所生的身）。壞，是指三種意生身
【English Translation】 English version: Regarding the dependent and principal retributions of the six realms (referring to hells, hungry ghosts, animals, asuras, humans, and devas), it should be known that they originally do not exist, but are caused by ignorance (avidyā, referring to delusion and ignorance of the true nature of things). Just as knowing that a vine is not a snake, the mind of fear will not arise; because it does not arise, it will not cease. This is called the aspect of the twelve links of conditioned arising (dvādaśāṅga-pratītyasamutpāda, the Buddhist doctrine of the twelve links of rebirth) that is conceivable as neither arising nor ceasing.
- The inconceivable conditioned arising of arising and ceasing is to break through the wisdom of the Small Vehicle and enlighten the wisdom of the Great Vehicle, expounding the Dharma beyond the three realms for those of both sharp and dull faculties. The Avataṃsaka Sūtra says: 'The mind is like a skilled painter, creating all kinds of five aggregates (pañca-skandha, the five elements that constitute individual existence). In all the worlds, there is nothing that is not made from the mind.' The painter refers to the mind of ignorance. All the worlds refer to the provisional and real lands of the ten Dharma realms (dasadhātu, including hells, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas). Various treatises explain differently how the mind produces all dharmas. Some say that the ālayavijñāna (the eighth consciousness, the storehouse of all seeds) is the true consciousness that produces all dharmas. Others say that the ālayavijñāna is the consciousness without obscuration, and that unmarked ignorance produces all dharmas. If one clings to a real self-nature, one will fall into the fault of 'the initial arising of awareness from darkness' and 'the arising of the ego-mind from awareness.' In that case, one cannot even accomplish the conceivable conditioned arising within the realms, how could one accomplish the inconceivable conditioned arising beyond the realms? Since delusion is not an inconceivable realm, how could the wisdom that reverses delusion accomplish inconceivable wisdom? Breaking through these is as explained in the Mahā-śamatha-vipassanā. Now, it is explained that the mind of ignorance does not arise from itself, not from others, not from both, and not without a cause; these four statements are all inconceivable. If there are the conditions of the four siddhāntas (catuḥ-siddhānta, the four ways in which the Buddha teaches), it can also be said like this: Just as seeking a dream with the four statements is unattainable, yet it is said that one can see all things in a dream; seeking ignorance with the four statements is unattainable, yet all dharmas within and beyond the realms arise from ignorance.
The twelve links of conditioned arising that lead out of the realms, as previously explained.
The twelve links of conditioned arising that lead out of the realms, as the Ratnagotravibhāga says: 'The emptiness-wisdom of arhats (the highest attainment in the Small Vehicle) and pratyekabuddhas (also known as self-enlightened ones, practitioners who attain enlightenment without a teacher) originally cannot see the dharmakāya (the Dharma-body of the Buddha) of the tathāgata (one of the titles of the Buddha).' Although the Two Vehicles (śrāvaka-yāna and pratyekabuddha-yāna, the Hearer Vehicle and the Solitary Realizer Vehicle) have the four antidotes such as impermanence, based on the dharmakāya of the tathāgata, they are still inverted; because they are inverted, they are ignorance. There are four obstacles in the realm of non-outflow (anāsrava-dhātu, the realm free from afflictions), namely, condition, aspect, arising, and decay. Condition refers to the ground of ignorance (avidyā-sthiti, the root of ignorance and afflictions) acting as a condition for action (saṃskāra, karmic force). Aspect refers to ignorance and action jointly acting as a cause. Arising refers to the ground of ignorance, together with the cause of non-outflow karma, giving rise to the three kinds of mind-made bodies (manomayakāya, bodies created by thought). Decay refers to the three kinds of mind-made bodies
身，緣不可思議變易死也。還如界內十二因緣，從無明至老死也。緣者，即無明支也。相者，行支也。生者，即名色等五支也。愛、取、有三支，例前可知也。壞即生死支也。此十二支，數同界內，義意大異。彼論云：「三種意生身，未得離無明垢，未得究竟無為凈；無明、細戲論未永滅，未得究竟無為我；無明、細戲論集，因無漏業生意陰未永滅，未得無為樂；煩惱染、業染、生染未究竟滅，未證甘露究竟常。」以「緣」煩惱道故，不得大凈；以「相」業道故，不得八自在我；以「生」苦道故，不得大樂；以「壞」老死故，不得不變易常者，由不思議生滅十二因緣也。是為界外不思議生滅十二因緣相(云云)。
不思議不生不滅十二因緣者，為利根人即事顯理也。《大經》云：「十二因緣名為佛性」者，無明、愛、取既是煩惱，煩惱道即是菩提。菩提通達無復煩惱，煩惱既無，即究竟凈，了因佛性也。行、有是業道，即是解脫，解脫自在，緣因佛性也。名色、老死是苦道，苦即法身。法身無苦、無樂，是名大樂。不生不死是常，正因佛性。故言無明與愛，是二中間，即是中道。無明是過去，愛是現在，若邊若中無非佛性、並是常樂我凈，無明不生亦復不滅。是名不思議不生不滅十二因緣也。
二判粗妙
【現代漢語翻譯】 現代漢語譯本：身，是不可思議的變易和死亡的因緣。這就像界內的十二因緣，從無明到老死一樣。『緣』，就是無明支。『相』，就是行支。『生』，就是名色等五支。愛、取、有這三支，可以參照前面的解釋來理解。『壞』，就是生死支。這十二支，數量上與界內相同，但意義卻大不相同。彼論中說：『三種意生身，尚未脫離無明垢染，尚未獲得究竟的無為清凈；無明和細微的戲論尚未永遠滅除，尚未獲得究竟的無為真我；無明和細微的戲論的集合，以及無漏業所生的意生陰尚未永遠滅除，尚未獲得無為的快樂；煩惱染、業染、生染尚未究竟滅除，尚未證得甘露般的究竟常住。』因為有『緣』這種煩惱道的存在，所以不能得到大清凈；因為有『相』這種業道的存在，所以不能得到八自在；因為有『生』這種苦道的存在，所以不能得到大快樂；因為有『壞』這種老死的存在，所以不能得到不變易的常住。這些都是由於不可思議的生滅十二因緣所導致的。這就是界外不可思議生滅十二因緣的相狀（以上所述）。 不思議不生不滅十二因緣，是爲了讓利根之人能夠從現象中直接領悟真理。《大經》（涅槃經）中說：『十二因緣名為佛性』，無明、愛、取既然是煩惱，那麼煩惱道就是菩提（bodhi，覺悟）。菩提通達之後就沒有煩惱了，煩惱既然沒有了，就是究竟清凈，這是了因佛性。行、有是業道，就是解脫（moksha，解脫），解脫自在，這是緣因佛性。名色、老死是苦道，苦就是法身（Dharmakaya，法身）。法身沒有苦、沒有樂，這就叫做大樂。不生不死就是常，這是正因佛性。所以說無明與愛，這兩者之間，就是中道。無明是過去，愛是現在，無論是邊還是中，沒有不是佛性的，都是常樂我凈，無明不生也不滅。這就叫做不思議不生不滅十二因緣。 二、判粗妙
【English Translation】 English version: The body is the condition for inconceivable change and death. It is like the twelve links of dependent origination within the realm of desire, starting from ignorance (avidya) to old age and death. 'Condition' (緣) refers to the link of ignorance. 'Appearance' (相) refers to the link of action (karma). 'Birth' (生) refers to the five links of name and form (nama-rupa) and so on. The three links of craving (trsna), grasping (upadana), and becoming (bhava) can be understood by referring to the previous explanations. 'Decay' (壞) refers to the link of birth and death. These twelve links are the same in number as those within the realm of desire, but their meanings are vastly different. The other treatise says: 'The three kinds of mind-made bodies have not yet been freed from the defilement of ignorance, have not yet attained ultimate unconditioned purity; ignorance and subtle conceptual proliferation have not yet been permanently extinguished, have not yet attained ultimate unconditioned self; the aggregation of ignorance and subtle conceptual proliferation, and the mind-made aggregates produced by non-outflow karma, have not yet been permanently extinguished, have not yet attained unconditioned bliss; the defilements of affliction, karma, and birth have not yet been ultimately extinguished, have not yet realized the nectar-like ultimate permanence.' Because of the 'condition' of the path of affliction, one cannot attain great purity; because of the 'appearance' of the path of karma, one cannot attain the eight kinds of self-mastery; because of the 'birth' of the path of suffering, one cannot attain great bliss; because of the 'decay' of old age and death, one cannot attain unchanging permanence. These are all caused by the inconceivable twelve links of dependent origination of arising and ceasing. This is the characteristic of the inconceivable twelve links of dependent origination of arising and ceasing beyond the realm of desire (as described above). The inconceivable twelve links of dependent origination of non-arising and non-ceasing are for the benefit of those with sharp faculties to directly realize the truth from phenomena. The Mahayana Sutra (Nirvana Sutra) says: 'The twelve links of dependent origination are called Buddha-nature.' Since ignorance, craving, and grasping are afflictions, then the path of affliction is bodhi (覺悟, enlightenment). Once bodhi is attained, there are no more afflictions. Since afflictions are gone, there is ultimate purity, which is the causal Buddha-nature. Action and becoming are the path of karma, which is liberation (解脫, moksha), liberation and freedom, which is the conditional Buddha-nature. Name and form, and old age and death, are the path of suffering, and suffering is the Dharmakaya (法身, Dharma Body). The Dharmakaya has neither suffering nor bliss, which is called great bliss. Non-arising and non-dying is permanence, which is the direct Buddha-nature. Therefore, it is said that ignorance and craving, these two in between, are the Middle Way. Ignorance is the past, and craving is the present. Whether it is the extreme or the middle, there is nothing that is not Buddha-nature, all are permanence, bliss, self, and purity. Ignorance neither arises nor ceases. This is called the inconceivable twelve links of dependent origination of non-arising and non-ceasing. 2. Distinguishing the coarse and the subtle.
者，因緣之境不當粗妙，取之淺深，致有差降耳。若從無明生諸行乃至老死，從三生二，從二生七，從七生三，更互因緣，煩惱業因緣、業苦因緣，無常生滅。《中論》判此教鈍根法。《涅槃》稱慇勤半字。此經：「但離虛妄，名為解脫。」故知此境則粗。若無明體相本自不有，妄想因緣和合而有，境既如幻，智亦叵得。經言：「若有一法過於涅槃，我亦說如幻、如化。」《中論》明教利根。《涅槃》稱長者教。《毗伽羅論》、《大品》名為「如實巧度」，此經名小樹。斯境則巧。若無明是緣，從緣生相，從相有生，從生故壞。滅緣故凈，除相故我，盡生則樂，無壞故常。《中論》云：「因緣生法，亦名為假名。」《大品》稱「十二緣，獨菩薩法。」《涅槃》稱因滅無明，則得熾燃。此經則是大樹，而得增長。比前為妙，方后為粗。若言：無明三道即是三德，不須斷三德更求三德。《中論》云：「因緣所生法，亦名中道義。」《大品》說十二因緣，是為坐道場。《涅槃》云：「無明與愛，是二中間，即是中道。」此經：「佛種從緣起，是故說一乘。」亦名最實事。豈非妙耶！前三是權，故為粗；后一是實，故為妙。用此粗妙歷五味教者，乳教具二種因緣，一粗一妙。酪教一粗。生蘇三粗一妙。熟蘇二粗一妙。《法華》
【現代漢語翻譯】 現代漢語譯本： 這些（差別）是因為因緣之境有粗妙之分，以及取捨的深淺不同，導致了層次上的差異。如果從無明（avidyā，ignorance）生起諸行（saṃskāra，volitional formations）乃至老死（jarā-maraṇa，old age and death），從三（指無明、行、識）生二（名色，nāmarūpa，name and form；六入，ṣaḍāyatana，six sense bases），從二生七（觸，sparśa，contact；受，vedanā，feeling；愛，tṛṣṇā，craving；取，upādāna，grasping；有，bhava，becoming；生，jāti，birth；老死，jarā-maraṇa，old age and death），從七生三（行，saṃskāra，volitional formations；識，vijñāna，consciousness；名色，nāmarūpa，name and form），互相因緣，煩惱業因緣、業苦因緣，都是無常生滅的。《中論》（Mūlamadhyamakakārikā）判定此教法為針對鈍根之人。《涅槃經》（Nirvana Sutra）稱之為慇勤半字教。此經說：『只要遠離虛妄，就名為解脫。』由此可知此境是粗糙的。 如果無明（avidyā，ignorance）的體相本來就不存在，而是妄想因緣和合而有，境既然如幻，智也不可得。經中說：『如果有一法勝過涅槃（nirvāṇa，extinction），我也說它如幻、如化。』《中論》（Mūlamadhyamakakārikā）闡明這是教導利根之人的法門。《涅槃經》（Nirvana Sutra）稱之為長者教。《毗伽羅論》（Vigraha Vyavartani）和《大品般若經》（Mahāprajñāpāramitā Sūtra）稱之為『如實巧度』，此經名之為小樹。這個境界就巧妙了。 如果無明（avidyā，ignorance）是緣，從緣生相，從相有生，從生故壞。滅緣故凈，除相故我，盡生則樂，無壞故常。《中論》（Mūlamadhyamakakārikā）說：『因緣生法，也名為假名。』《大品般若經》（Mahāprajñāpāramitā Sūtra）稱『十二緣起（dvādaśāṅga-pratītyasamutpāda，twelve links of dependent origination），唯獨是菩薩法。』《涅槃經》（Nirvana Sutra）稱因為滅除無明（avidyā，ignorance），就能得到熾燃。此經則是大樹，並且得以增長。相比之前更為精妙，相比之後則顯得粗糙。 如果說：無明（avidyā，ignorance）三道（惑、業、苦）即是三德（法身、般若、解脫），不需要斷除三道再另外尋求三德。《中論》（Mūlamadhyamakakārikā）說：『因緣所生法，也名中道義。』《大品般若經》（Mahāprajñāpāramitā Sūtra）說十二因緣（dvādaśāṅga-pratītyasamutpāda，twelve links of dependent origination），是為坐道場。《涅槃經》（Nirvana Sutra）說：『無明（avidyā，ignorance）與愛（tṛṣṇā，craving），是二者中間，即是中道。』此經說：『佛種從緣起，是故說一乘。』也名最實事。豈非精妙嗎！ 前三種是權巧方便，所以是粗糙的；后一種是真實，所以是精妙的。用這種粗妙來歷數五味教，乳教具有兩種因緣，一種粗糙一種精妙。酪教一種粗糙。生蘇三種粗糙一種精妙。熟蘇兩種粗糙一種精妙。《法華經》（Lotus Sutra）...
【English Translation】 English version: These (differences) arise because the realms of conditions (hetu-pratyaya) are distinguished by their coarseness and subtlety, and the depth of understanding and application varies, leading to differences in levels. If from ignorance (avidyā) arise volitional formations (saṃskāra) and so on, up to old age and death (jarā-maraṇa), from three (referring to ignorance, volitional formations, and consciousness) arise two (name and form (nāmarūpa); six sense bases (ṣaḍāyatana)), from two arise seven (contact (sparśa); feeling (vedanā); craving (tṛṣṇā); grasping (upādāna); becoming (bhava); birth (jāti); old age and death (jarā-maraṇa)), from seven arise three (volitional formations (saṃskāra); consciousness (vijñāna); name and form (nāmarūpa)), mutually conditioned, the conditions of afflictions and karma, the conditions of karma and suffering, all are impermanent arising and ceasing. The Mūlamadhyamakakārikā (Treatise on the Middle Way) judges this teaching as being for those of dull faculties. The Nirvana Sutra calls it the diligent half-word teaching. This sutra says: 'Only by separating from falsehood is it called liberation.' From this, it is known that this realm is coarse. If the substance and characteristics of ignorance (avidyā) are originally non-existent, but arise from the aggregation of deluded conditions, since the realm is like an illusion, wisdom is also unattainable. The sutra says: 'If there were a dharma surpassing nirvana (nirvāṇa), I would also say it is like an illusion, like a transformation.' The Mūlamadhyamakakārikā elucidates that this is a teaching for those of sharp faculties. The Nirvana Sutra calls it the elder's teaching. The Vigraha Vyavartani and the Mahāprajñāpāramitā Sūtra call it 'skillful means of truly crossing over,' this sutra calls it a small tree. This realm is then subtle. If ignorance (avidyā) is a condition, from condition arises form, from form there is birth, from birth there is decay. Cessation of condition leads to purity, removal of form leads to self, exhaustion of birth leads to joy, absence of decay leads to permanence. The Mūlamadhyamakakārikā says: 'The dharma arising from conditions is also called provisional name.' The Mahāprajñāpāramitā Sūtra calls 'the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) solely the dharma of Bodhisattvas.' The Nirvana Sutra says that because of the cessation of ignorance (avidyā), one obtains blazing. This sutra is then a large tree, and is able to grow. Compared to the previous, it is more subtle; compared to the latter, it is coarse. If it is said: ignorance (avidyā) the three paths (delusion, karma, suffering) are the three virtues (dharmakāya, prajñā, liberation), there is no need to sever the three paths and seek the three virtues separately. The Mūlamadhyamakakārikā says: 'The dharma arising from conditions is also called the meaning of the Middle Way.' The Mahāprajñāpāramitā Sūtra says the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) are for sitting at the bodhi-tree. The Nirvana Sutra says: 'Ignorance (avidyā) and craving (tṛṣṇā) are in between these two, which is the Middle Way.' This sutra says: 'The Buddha-nature arises from conditions, therefore it is said to be the One Vehicle.' It is also called the most real thing. Is it not subtle! The first three are expedient means, therefore they are coarse; the last one is real, therefore it is subtle. Using this coarseness and subtlety to enumerate the five flavors of teachings, the milk teaching possesses two kinds of conditions, one coarse and one subtle. The curd teaching is one coarse. The raw butter is three coarse and one subtle. The clarified butter is two coarse and one subtle. The Lotus Sutra...
但說一妙。是名待粗因緣，明妙因緣也。
三、開粗顯妙者，如經：「我法妙難思」，前三皆是佛法，豈有思議之粗異不思議之妙？無離文字說解脫義，只體思議即不思議。譬如長者，引盆器米麵給與窮子，成窮子物。若定天性，窮子非復客作人，盆器還家，安是他物？如來於不思議方便說粗，何得保粗異妙？今決了聲聞法，是諸經之王。即是開兩因緣，即論于妙。又《大經》云：「為諸聲聞開發慧眼」者，昔慧眼但見於空，不見不空。今開慧眼，即見不空，不空即見佛性。故云：「慧眼見故，而不了了；佛以佛眼，見則了了。」此即決菩薩慧眼，開第三因緣，即絕待論于妙。
四、觀心者，觀一念無明即是明。《大經》云：「無明明者，即畢竟空。」空慧照無明，無明即凈。譬如有人，覺知有賊，賊無能為。既不為無明所染，即是煩惱道凈。煩惱凈故則無業，無業故無縛，無縛故是自在我。我既自在，不為業縛，誰受是名色、觸、受？無受則無苦。既無苦陰，誰復遷滅？即是常德。一念之心既具十二因緣，觀此因緣，恒作常、樂、我、凈之觀。其心念念住秘密藏中恒作此觀，名托聖胎。觀行純熟，胎分成就。若破無明，名出聖胎(云云)。
三、明四諦境，為四：一、明四諦。二、判粗妙。三、
【現代漢語翻譯】 現代漢語譯本： 但說一個『妙』字，這被稱為對待粗的因緣，從而顯明『妙』的因緣。
三、開粗顯妙：如經文所說：『我的佛法微妙難思議』，之前的三個方面都是佛法，難道會有思議的粗淺不同於不思議的精妙嗎？沒有離開文字而說的解脫的意義，只是體會思議就是不思議。譬如一位長者，用盆子裝米麵給予窮困的兒子，使之成為窮子的東西。如果確定了天性，窮子不再是做客的人，盆子回到家中，怎麼會是其他人的東西呢？如來用不思議的方便法門說粗淺的法，怎麼能保證粗淺的法不同於精妙的法呢？現在斷定聲聞法，是諸經之王。這就是開啟兩種因緣，從而論述『妙』。又《大般涅槃經》說：『為諸聲聞開發慧眼』，過去慧眼只能見到空，見不到不空。現在開啟慧眼，就能見到不空，見到不空就是見到佛性。所以說：『慧眼見到，但不清楚；佛用佛眼，見到就清楚了。』這就是斷定菩薩的慧眼，開啟第三種因緣，從而絕對地論述『妙』。
四、觀心：觀察一念無明就是明。《大般涅槃經》說：『沒有無明，就是畢竟空。』空慧照耀無明，無明就是清凈。譬如有人，覺察到有賊，賊就無能為力。既然不被無明所染，就是煩惱道清凈。煩惱清凈的緣故就沒有業，沒有業的緣故就沒有束縛，沒有束縛的緣故就是自在的我。我既然自在，不被業所束縛，誰來承受這名色、觸、受呢？沒有受就沒有苦。既然沒有苦陰，誰又會遷滅呢？這就是常德。一念之心就具備十二因緣，觀察這十二因緣，恒常作常、樂、我、凈的觀想。他的心念念都住在秘密藏中，恒常作這樣的觀想，名為托聖胎。觀行純熟，胎分成就。如果破除無明，名為出聖胎（等等）。
三、闡明四諦之境，分為四點：一、闡明四諦。二、判別粗妙。三、
【English Translation】 English version: It only speaks of one 'Wonderful' (妙, miào). This is called the condition of being relative to the coarse (粗, cū), thus illuminating the condition of the 'Wonderful'.
Three, Revealing the Wonderful through the Coarse: As the sutra says, 'My Dharma is wonderfully inconceivable.' The previous three aspects are all Dharma, how could there be a coarse difference of the conceivable from the wonderful of the inconceivable? There is no meaning of liberation spoken of apart from words; simply realizing that the conceivable is the inconceivable. For example, an elder gives a basin of rice and flour to a poor son, making it the poor son's property. If the nature is determined, the poor son is no longer a guest worker, and the basin returns home; how could it be someone else's property? The Tathagata speaks of the coarse through inconceivable expedient means; how can one guarantee that the coarse is different from the wonderful? Now, determining the Śrāvakayāna Dharma (聲聞法), it is the king of all sutras. This is opening the two conditions, thus discussing the 'Wonderful'. Furthermore, the Mahāparinirvāṇa Sūtra (大經) says, 'Developing the wisdom-eye (慧眼) for all Śrāvakas (聲聞),' in the past, the wisdom-eye only saw emptiness (空), not non-emptiness (不空). Now, opening the wisdom-eye, one can see non-emptiness; seeing non-emptiness is seeing Buddha-nature (佛性). Therefore, it is said, 'The wisdom-eye sees, but not clearly; the Buddha, with the Buddha-eye (佛眼), sees clearly.' This is determining the Bodhisattva's (菩薩) wisdom-eye, opening the third condition, thus absolutely discussing the 'Wonderful'.
Four, Contemplating the Mind: Contemplating one thought of ignorance (無明, wúmíng) is enlightenment (明, míng). The Mahāparinirvāṇa Sūtra says, 'No ignorance is ultimately emptiness (畢竟空, bìjìng kōng).' The wisdom of emptiness illuminates ignorance, and ignorance is purified. For example, if someone is aware of a thief, the thief is powerless. Since one is not defiled by ignorance, it is the purification of the path of afflictions (煩惱道, fánnǎo dào). Because afflictions are purified, there is no karma (業, yè); because there is no karma, there is no bondage (縛, fù); because there is no bondage, one is self-existent (自在, zìzài). Since I am self-existent, not bound by karma, who receives this name and form (名色, míngsè), contact (觸, chù), and sensation (受, shòu)? Without sensation, there is no suffering (苦, kǔ). Since there is no aggregate of suffering (苦陰, kǔyīn), who undergoes migration and extinction (遷滅, qiānmiè)? This is the virtue of permanence (常德, chángdé). One thought of mind possesses the twelve links of dependent origination (十二因緣, shí'èr yīnyuán); contemplating these conditions, constantly cultivate the contemplation of permanence (常, cháng), bliss (樂, lè), self (我, wǒ), and purity (凈, jìng). One's mind constantly dwells in the secret treasury (秘密藏, mìmì zàng), constantly cultivating this contemplation, which is called entering the holy womb (托聖胎, tuō shèng tāi). When the practice of contemplation is mature, the fetal stage is accomplished. If ignorance is broken, it is called emerging from the holy womb (出聖胎, chū shèng tāi) (etc.).
Three, Explaining the Realm of the Four Noble Truths (四諦, sìdì), in four points: One, explaining the Four Noble Truths. Two, distinguishing the coarse and the wonderful. Three,
開粗顯妙。四、觀心。初又二：一、出他解，二、四番四諦。有師解《勝鬘》無邊聖諦，對二乘有餘，彰佛究竟。二乘是有作四聖諦，作者，有量四聖諦也。無作四聖諦者，無量四聖諦也。作、無作就行；量、無量就法。二乘觀諦，得法不盡，更有所作，故名有作。得法不盡，則有限量。經言：「因他知，知是有作行也。」因他知，非一切知，不知無量法也，故言有作、有量。無作、無量者，佛知無窮盡，更無所作，故名無作。自力知一切，知者無作行也。一切者，是無量法也。如此釋者，雖唱四名，但成二義，非今所用。
四種四諦者：一、生滅。二、無生滅。三、無量。四、無作。其義出《涅槃．聖行品》，約偏、圓、事、理分四種之殊。所言生滅者，迷真重故，從事受名。然苦、集是一法，分因、果成兩；道、滅亦然。《雜心》偈云：「諸行果性，是說苦諦。因性說集諦；一切有漏法究竟滅，說滅諦；一切無漏行，說道諦。」《大經》云：「陰入重檐，逼迫繫縛，是苦諦。見愛煩惱，能招來果，是集諦。戒、定、慧、無常、苦、空，能除苦本，是道諦。二十五有子、果縛斷，是滅諦。」《遺教》云：「集真是因，更無別因。滅苦之道，即是真道。」此皆明生滅四聖諦相也。
次第者，從粗至細。苦
【現代漢語翻譯】 現代漢語譯本： 開粗顯妙。四、觀心。初又二：一、出他解，二、四番四諦。有法師解釋《勝鬘經》（Shrimala Sutra）中的無邊聖諦，是爲了針對二乘（聲聞乘和緣覺乘）的有餘涅槃，彰顯佛的究竟涅槃。二乘所證悟的是有作四聖諦，有作者，即有量四聖諦。無作四聖諦，即無量四聖諦。作與無作是從修行方法上說的；量與無量是從所證悟的法上說的。二乘觀四聖諦，得法不完全，還有所作為，所以稱為有作。得法不完全，則有**（此處原文不完整，無法翻譯）。《涅槃經》（Nirvana Sutra）說：『因他知，知是有作行。』因他知，不是一切知，不知無量法，所以說是有作、有量。無作、無量，是說佛知見無窮無盡，更無所作為，所以稱為無作。自力知一切，知者是無作行。一切，就是無量法。如此解釋，雖然說了四個名稱，但只成就兩種意義，不是現在所要採用的。
四種四諦：一、生滅四諦。二、無生滅四諦。三、無量四諦。四、無作四諦。其意義出自《涅槃經·聖行品》（Nirvana Sutra, Chapter on Holy Conduct），是根據偏、圓、事、理來區分四種不同的四諦。所說的生滅四諦，是因為迷失真性太深重，所以從事相上取名。然而苦、集實際上是一法，分開因、果成為兩種；道、滅也是這樣。《雜心論》（Abhidharma-samuccaya）中的偈頌說：『諸行的果報之性，是說苦諦。因緣之性，是說集諦；一切有漏法的究竟滅盡，是說滅諦；一切無漏的修行，是說道諦。』《大般涅槃經》（Mahaparinirvana Sutra）說：『陰、入（十二入）像重檐一樣，逼迫繫縛，這是苦諦。見愛煩惱，能夠招來果報，這是集諦。戒、定、慧、無常、苦、空，能夠去除苦的根本，這是道諦。二十五有（二十五種存在狀態）的子、果的束縛斷除，是滅諦。《遺教經》（Sutra of the Buddha's Last Teaching）說：『集是真正的因，更沒有別的因。滅苦之道，就是真正的道。』這些都是說明生滅四聖諦的相貌。
次第是，從粗到細。苦
【English Translation】 English version: Opening up the subtle and wonderful. 4. Contemplation of the Mind. The first is further divided into two: 1. Presenting others' interpretations, 2. Fourfold Four Noble Truths. Some teachers explain the boundless noble truths in the Shrimala Sutra (Shrimala Sutra), aiming at the incomplete Nirvana of the Two Vehicles (Shravaka and Pratyekabuddha), highlighting the ultimate Nirvana of the Buddha. What the Two Vehicles realize are the Four Noble Truths with action (sa-karaka-arya-satya), 'with action' meaning the Four Noble Truths with measure (sa-parimana-arya-satya). The Four Noble Truths without action (a-karaka-arya-satya) are the Four Noble Truths without measure (a-parimana-arya-satya). 'With action' and 'without action' refer to the practice; 'with measure' and 'without measure' refer to the Dharma. The Two Vehicles contemplate the Truths, but do not fully attain the Dharma, and there is still something to be done, hence the name 'with action'. Not fully attaining the Dharma means there is ** (the original text is incomplete, unable to translate). The Nirvana Sutra (Nirvana Sutra) says: 'Knowing through others, knowing is practice with action.' Knowing through others is not knowing everything, not knowing the immeasurable Dharma, hence it is said 'with action, with measure'. 'Without action, without measure' means the Buddha's knowledge is endless, and there is nothing more to be done, hence the name 'without action'. Knowing everything through one's own power, the knower is practice without action. 'Everything' is the immeasurable Dharma. Such an explanation, although uttering four names, only achieves two meanings, which is not what we use now.
The Four Kinds of Four Noble Truths: 1. Birth and Death (utpada-nirodha). 2. Without Birth and Death (anutpada-anirodha). 3. Immeasurable (apramana). 4. Without Action (akara). Their meaning comes from the Nirvana Sutra, Chapter on Holy Conduct (Nirvana Sutra, Chapter on Holy Conduct), distinguishing the four kinds based on partial, complete, phenomenal, and noumenal. The so-called Birth and Death is because delusion of the true nature is too deep, hence the name is taken from phenomena. However, suffering and accumulation are actually one Dharma, separated into cause and effect to become two; the same is true for the path and cessation. The verse in the Abhidharma-samuccaya (Abhidharma-samuccaya) says: 'The nature of the fruits of all actions is said to be the Truth of Suffering. The nature of causes is said to be the Truth of Accumulation; the ultimate extinction of all defiled dharmas is said to be the Truth of Cessation; all undefiled practices are said to be the Truth of the Path.' The Mahaparinirvana Sutra (Mahaparinirvana Sutra) says: 'The skandhas and ayatanas (twelve entrances) are like heavy eaves, oppressing and binding, this is the Truth of Suffering. The afflictions of views and love can bring about karmic results, this is the Truth of Accumulation. Precepts, concentration, wisdom, impermanence, suffering, emptiness can remove the root of suffering, this is the Truth of the Path. The bonds of the son and fruit of the twenty-five existences (twenty-five states of existence) are severed, this is the Truth of Cessation.' The Sutra of the Buddha's Last Teaching (Sutra of the Buddha's Last Teaching) says: 'Accumulation is the true cause, and there is no other cause. The path to extinguish suffering is the true path.' These all explain the appearance of the Four Noble Truths of Birth and Death.
The order is from coarse to fine. Suffering
相粗故先說，滅雖非真，因滅會真，滅相粗亦先說。又舉世苦果，令厭世集。滅能會出世果，令其欣道。作如此次第也。
聖者對破邪法，故言正聖也。諦者有三解(云云)：謂自性不虛，故稱為諦。又見此四得不顛倒覺，故稱為諦。又能以此法顯示於他，故名為諦。《大經》：「凡夫有苦，無諦。聲聞、緣覺有苦，有苦諦。」當知凡夫不見聖理，不得智，不能說，但苦無諦。聲聞具三義，故稱為諦。此釋與經合也。
無生者，迷真輕故，從理得名。苦，無逼迫相；集，無和合相；道，不二相；滅，無生相。又，習應苦空，三亦如是。又，無生者，生名集、道。集、道即空。空故不生集、道。集、道不生則無苦、滅，即事而真，非滅后真。《大經》云：「諸菩薩等解苦無苦，是故無苦而有真諦。」三亦如是。是故名為無生四聖諦。聖諦義，如前說。
無量者，迷中重故，從事得名。苦有無量相，十法界果不同故。集有無量相，五住煩惱不同故。道有無量相，恒沙佛法不同故。滅有無量相，諸波羅蜜不同故。《大經》云：「知諸陰苦，名為中智。分別諸陰，有無量相，非諸聲聞、緣覺所知。我于彼經，竟不說之。」三亦如是。是名無量四聖諦。
無作者，迷中輕故，從理得名。以迷理故，菩提
【現代漢語翻譯】 現代漢語譯本：
因為相是粗顯的，所以先說。雖然滅不是真諦的本身，但通過滅可以體會到真諦，所以粗顯的滅相也先說。又陳述世間的苦果，使人厭惡世間的積聚。滅能夠帶來出世的果報，使人欣慕正道。這是如此安排順序的原因。 聖者是爲了破斥邪法，所以稱為正聖。諦有三種解釋：一是自性不虛妄，所以稱為諦。二是見到這四諦能得到不顛倒的覺悟，所以稱為諦。三是能用這法去向他人開示，所以名為諦。《大般涅槃經》說：『凡夫只有苦，沒有諦。聲聞、緣覺有苦，有苦諦。』應當知道凡夫不見聖理，不得智慧，不能說諦，只有苦而沒有諦。聲聞具足這三種含義，所以稱為諦。這個解釋與經文相符。 無生諦，因為對真理的迷惑輕微，所以從理上得名。苦，沒有逼迫的相狀；集，沒有和合的相狀；道，沒有不二的相狀；滅，沒有生起的相狀。又，習氣應該視為空性，其餘三諦也是如此。又，無生，生是指集和道。集和道即是空。因為是空，所以不生集和道。集和道不生，那麼就沒有苦和滅，即事而真，不是滅之後才真。《大般涅槃經》說：『諸菩薩等理解苦而無苦，所以無苦而有真諦。』其餘三諦也是如此。所以名為無生四聖諦。聖諦的含義，如前面所說。 無量諦，因為對中道的迷惑深重，所以從事相上得名。苦有無量的相狀，因為十法界的果報不同。集有無量的相狀，因為五住煩惱不同。道有無量的相狀，因為如恒河沙數般的佛法不同。滅有無量的相狀，因為諸波羅蜜不同。《大般涅槃經》說：『知道諸陰是苦，名為中智。分別諸陰，有無量的相狀，不是諸聲聞、緣覺所能知道的。我在那部經中，最終沒有說這些。』其餘三諦也是如此。這名為無量四聖諦。 無作者諦，因為對中道的迷惑輕微，所以從理上得名。因為迷惑了真理，菩提（覺悟）
【English Translation】 English version:
Because the aspect is coarse, it is spoken of first. Although cessation (滅, mie) is not the truth itself, one can realize the truth through cessation, so the coarse aspect of cessation is also spoken of first. Furthermore, the suffering results of the world are presented to cause aversion to the accumulation (集, ji) of the world. Cessation can bring about the results of transcending the world, causing one to rejoice in the path (道, dao). This is the reason for such an order. Saints refute heretical teachings, hence they are called righteous saints. Truth (諦, di) has three explanations: First, its nature is not false, hence it is called truth. Second, seeing these four truths leads to undeluded awakening, hence it is called truth. Third, one can use this Dharma to reveal it to others, hence it is called truth. The Mahāparinirvāṇa Sūtra says: 'Ordinary people have suffering, but no truth. Śrāvakas (聲聞, shengwen) and Pratyekabuddhas (緣覺, yuanjue) have suffering and the truth of suffering.' One should know that ordinary people do not see the holy principle, do not attain wisdom, and cannot speak of truth, but only have suffering without truth. Śrāvakas possess these three meanings, hence they are called truth. This explanation aligns with the sutra. The Truth of Non-Origination (無生, wusheng) is named from principle because the delusion about truth is slight. Suffering has no aspect of oppression; accumulation has no aspect of combination; the path has no aspect of non-duality; cessation has no aspect of origination. Furthermore, habits should be seen as emptiness, and the other three truths are also like this. Also, non-origination, origination refers to accumulation and the path. Accumulation and the path are emptiness. Because they are empty, accumulation and the path do not arise. If accumulation and the path do not arise, then there is no suffering and cessation, which is truth in phenomena, not truth after cessation. The Mahāparinirvāṇa Sūtra says: 'Bodhisattvas understand suffering without suffering, therefore there is no suffering but there is true truth.' The other three truths are also like this. Therefore, it is called the Four Noble Truths of Non-Origination. The meaning of the Noble Truths is as previously stated. The Truth of Immeasurability (無量, wuliang) is named from phenomena because the delusion about the middle way is profound. Suffering has immeasurable aspects because the results of the ten dharma realms are different. Accumulation has immeasurable aspects because the five abodes of affliction are different. The path has immeasurable aspects because the Buddha-dharmas are as numerous as the sands of the Ganges are different. Cessation has immeasurable aspects because the various pāramitās are different. The Mahāparinirvāṇa Sūtra says: 'Knowing that the skandhas are suffering is called middle wisdom. Discriminating the skandhas, having immeasurable aspects, is not known by the śrāvakas and pratyekabuddhas. In that sutra, I ultimately did not speak of these.' The other three truths are also like this. This is called the Four Noble Truths of Immeasurability. The Truth of Non-Author (無作者, wuzuozhe) is named from principle because the delusion about the middle way is slight. Because of delusion about truth, Bodhi (菩提, puti) (enlightenment)
是煩惱，名集諦。涅槃是生死，名苦諦。以能解故，煩惱即菩提，名道諦。生死即涅槃，名滅諦。即事而中，無思無念，無誰造作，故名無作。《大經》云：「世諦即是第一義諦。有善方便，隨順眾生，說有二諦。出世人知即第一義諦。」一實諦者，無虛妄、無顛倒、常樂我凈等，是故名為無作四聖諦。
然《勝鬘》說無作四諦中，別取一滅諦，是佛所究竟，是常、是諦、是依，三是無常，非諦，非依。何者？三入有為相中，故無常。無常則虛妄，故非諦。無常則不安，故非依。滅諦離有為，故是常。非虛妄，故是諦。第一安隱，故是依。故名第一義諦，亦名不思議也。
達摩郁多罹難此義：然經說佛菩提道，三義故常。一、惑盡故常；二、不從煩惱生故常；三、解滿故常，如眾流歸海。那云道諦無常？
答：《勝鬘》作此說者，前苦滅諦，非壞法滅。無始、無作等，過恒沙佛法成就。說如來法身，不離煩惱藏。說苦諦，隱名如來藏，顯名為法身。二乘空智，於四不顛倒境界，不見不知。今欲顯說，說一是常、是實、是依。有對治、除障、身顯，故明三非常、非實，一是常、是實耳。
今難：若爾，一諦顯，是無作諦，三諦未顯，非無作諦。一是了義，三非了義。當知《勝鬘》所說，說于次
【現代漢語翻譯】 現代漢語譯本：煩惱，被稱為集諦（Samudaya Satya，苦之根源的真理）。涅槃（Nirvana，解脫）是生死，被稱為苦諦（Dukkha Satya，苦的真理）。因為能夠理解，煩惱即是菩提（Bodhi，覺悟），被稱為道諦（Magga Satya，通往滅苦之道的真理）。生死即是涅槃，被稱為滅諦（Nirodha Satya，滅苦的真理）。當下即是中道，沒有思慮，沒有念頭，沒有誰在造作，所以稱為無作。《大經》（Mahaparinirvana Sutra）說：『世俗諦（Samvriti Satya，相對真理）即是第一義諦（Paramartha Satya，絕對真理）。』有善巧方便，隨順眾生，說有二諦。出世之人知道的就是第一義諦。一實諦（Eka Satya，唯一的真理）是沒有虛妄、沒有顛倒、常樂我凈等等，因此稱為無作四聖諦（Anutpada-Chatvari-Arya-Satyani，無為的四聖諦）。 然而《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）說無作四諦中，特別選取一個滅諦，是佛所究竟證得的，是常、是諦、是依，其餘三個是無常，非諦，非依。為什麼呢？因為三個都進入有為相中，所以是無常。無常就是虛妄，所以不是諦。無常就是不安，所以不是依。滅諦遠離有為，所以是常。不是虛妄，所以是諦。第一安穩，所以是依。所以稱為第一義諦，也稱為不可思議。 達摩郁多羅（Dharmottara）對這個意義提出疑問：然而經中說佛菩提道，因為三個原因所以是常。一、惑盡所以常；二、不從煩惱生所以常；三、解滿所以常，如同眾流歸海。怎麼能說道諦是無常呢？ 回答：《勝鬘經》這樣說，是因為前面的苦滅諦，不是壞法滅。無始、無作等等，過恒河沙數佛法成就。說如來法身，不離煩惱藏。說苦諦，隱名如來藏（Tathagatagarbha，如來藏），顯名為法身（Dharmakaya，法身）。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的空智，對於四不顛倒境界，不見不知。現在想要顯說，說一個是常、是實、是依。因為有對治、除障、身顯，所以說明三個是非常、非實，一個是常、是實罷了。 現在提問：如果這樣，一個諦顯現，是無作諦，三個諦未顯現，不是無作諦。一個是了義（Nitartha，究竟義），三個不是不了義（Neyartha，非究竟義）。應當知道《勝鬘經》所說，說的是次第。
【English Translation】 English version: 'Afflictions are called the Samudaya Satya (the truth of the origin of suffering). Nirvana (liberation) is birth and death, called the Dukkha Satya (the truth of suffering). Because of being able to understand, afflictions are Bodhi (enlightenment), called the Magga Satya (the truth of the path to the cessation of suffering). Birth and death are Nirvana, called the Nirodha Satya (the truth of the cessation of suffering). Being in the present moment is the Middle Way, without thought, without niệm, without anyone creating, therefore it is called Anutpada (uncreated). The Mahaparinirvana Sutra says: 『The Samvriti Satya (conventional truth) is the Paramartha Satya (ultimate truth).』 Having skillful means, according with sentient beings, it is said there are two truths. Those who have transcended the world know that it is the Paramartha Satya. The Eka Satya (one truth) is without falsehood, without inversion, eternal bliss, true self, and purity, etc., therefore it is called the Anutpada-Chatvari-Arya-Satyani (uncreated Four Noble Truths).' However, the Śrīmālādevī Siṃhanāda Sūtra says that among the Anutpada Four Noble Truths, it specifically selects one Nirodha Satya, which is ultimately realized by the Buddha, is eternal, is truth, is reliance, and the other three are impermanent, not truth, not reliance. Why? Because the three enter into conditioned phenomena, therefore they are impermanent. Impermanence is falsehood, therefore it is not truth. Impermanence is unease, therefore it is not reliance. The Nirodha Satya is apart from conditioned phenomena, therefore it is eternal. It is not falsehood, therefore it is truth. It is the most peaceful and secure, therefore it is reliance. Therefore, it is called the Paramartha Satya, and also called inconceivable. Dharmottara questions this meaning: However, the sutra says that the Buddha's Bodhi path is eternal because of three reasons. First, because afflictions are exhausted, it is eternal; second, because it does not arise from afflictions, it is eternal; third, because understanding is complete, it is eternal, like all streams returning to the sea. How can it be said that the Magga Satya is impermanent? Answer: The Śrīmālādevī Siṃhanāda Sūtra says this because the preceding cessation of suffering is not the destruction of dharma. Without beginning, without creation, etc., countless Buddha dharmas are accomplished. It says that the Tathagatagarbha (Buddha-nature) does not depart from the store of afflictions. It speaks of the Dukkha Satya, concealing the name Tathagatagarbha, revealing the name Dharmakaya (Dharma body). The empty wisdom of the Śrāvakayāna and Pratyekabuddhayāna (Two Vehicles) does not see or know the realm of the Four Inversions. Now wanting to reveal and speak, it says that one is eternal, is real, is reliance. Because there is antidote, removal of obstacles, and manifestation of the body, it explains that three are impermanent, unreal, and one is eternal, is real. Now questioning: If so, one truth is manifested, which is the Anutpada Satya, and three truths are not manifested, which are not the Anutpada Satya. One is Nitartha (of definitive meaning), and three are Neyartha (of provisional meaning). It should be known that what the Śrīmālādevī Siṃhanāda Sūtra says is speaking of the sequence.
第，從淺至深，歷別未融，乃是無量四諦中之無作，非是發心畢竟二不別之無作。《涅槃》云：「有諦有實」，當知四種，皆稱諦、稱實、稱常也。
二、判粗妙者，大小乘論諦，不出此四。或教、行、證不融者為粗；教融，行、證未融，亦粗；俱融者則妙。若約五味者，乳教兩種，二乘並不聞，以大隔小，則一粗一妙。酪教一種，大乘所不用，以小隔大，根敗聾啞，是故為粗。生蘇教四種：一破三，二不入二。一雖入，一教不融，故三粗一妙。熟蘇教三種：一破二，一入一，一不入一。一雖入一，教不融，故二粗一妙。醍醐教，但一種四諦，唯妙無粗。是為待粗明妙(云云)。
三、開粗顯妙者，先敘諸經意。《大品》止明三種四諦。文云：「色即是空，非色滅空」，無生意也。「一切法趣色，是趣不過」，無量意也。「色尚不可得，何況有趣、有不趣」，無作意也。《中論》偈亦有三意，后兩品明小乘觀法，即生滅意也。《無量義》明一中出無量，是從無作開出三種四諦也。《法華》明無量入一，是會三種四諦，歸無作一種四諦也。《涅槃．聖行》，追分別眾經，故具說四種四諦也。〈德王品〉追泯眾經，俱寂四種四諦。文云：「生生不可說；生不生不可說；不生生不可說；不生不生不可說。」經釋
【現代漢語翻譯】 現代漢語譯本： 第一，從淺到深，次第區別尚未融合，這是無量四諦（satya，真理）中的無作四諦（anutpāda-satya，不生之諦），不是發心畢竟二不別（指菩薩發心與究竟涅槃沒有分別）的無作四諦。《涅槃經》（Nirvana Sutra）說：『有諦有實』，應當知道四種四諦，都稱為諦、稱為實、稱為常。
第二，判斷粗妙，大小乘論述的四諦，不出這四種。或者教、行、證不融合的為粗；教融合，行、證未融合，也粗；都融合的則妙。如果按照五味來分，乳教兩種，二乘（聲聞乘和緣覺乘）並不聽聞，以大乘隔絕小乘，則一粗一妙。酪教一種，大乘所不用，以小乘隔絕大乘，根機敗壞如同聾啞，所以為粗。生蘇教四種：一破三，二不入二。一雖入，一教不融合，所以三粗一妙。熟蘇教三種：一破二，一入一，一不入一。一雖入一，教不融合，所以二粗一妙。醍醐教，只有一種四諦，唯妙無粗。這是對待粗顯明妙（如上所述）。
第三，開粗顯妙，先敘述各經的意旨。《大品般若經》（Mahaprajnaparamita Sutra）只說明三種四諦。經文說：『色即是空，不是色滅空』，這是無生意的四諦。『一切法趣向色，是趣向不過』，這是無量意的四諦。『色尚且不可得，何況有趣、有不趣』，這是無作意的四諦。《中論》（Madhyamaka-karika）的偈頌也有三種意思，後面兩品說明小乘的觀法，就是生滅意的四諦。《無量義經》（Amitartha Sutra）說明一中生出無量，是從無作四諦開出三種四諦。《法華經》（Lotus Sutra）說明無量歸於一，是會合三種四諦，歸於無作一種四諦。《涅槃經·聖行品》（Nirvana Sutra - Sacred Conduct）追溯分別眾經，所以具足說明四種四諦。〈德王品〉追泯眾經，都寂滅四種四諦。經文說：『生生不可說；生不生不可說；不生生不可說；不生不生不可說。』經文解釋
【English Translation】 English version: Firstly, from shallow to deep, the distinctions are not yet integrated; this refers to the Anutpāda-satya (unproduced truth) among the immeasurable Four Noble Truths (satya), not the Anutpāda-satya where the initial aspiration and ultimate non-duality are indistinguishable. The Nirvana Sutra states, 'There are truths and realities.' It should be understood that all four types are called truths, realities, and constants.
Secondly, in judging what is coarse and subtle, the Four Noble Truths discussed in both Mahayana and Hinayana do not go beyond these four types. Those where the teachings, practice, and realization are not integrated are considered coarse; if the teachings are integrated but the practice and realization are not, it is also coarse; only when all are integrated is it subtle. If categorized according to the Five Flavors, the two teachings of the Milk stage are not heard by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); the Mahayana separates from the Hinayana, thus one is coarse and one is subtle. The one teaching of the Curd stage is not used by the Mahayana; the Hinayana separates from the Mahayana, and the faculties are ruined like the deaf and mute, therefore it is coarse. The four teachings of the Raw Butter stage: one breaks three, two do not enter two. Although one enters, the teaching is not integrated, thus three are coarse and one is subtle. The three teachings of the Cooked Butter stage: one breaks two, one enters one, one does not enter one. Although one enters one, the teaching is not integrated, thus two are coarse and one is subtle. The Ghee teaching has only one type of Four Noble Truths, only subtle and no coarse. This is to clarify the subtle by contrasting with the coarse (as mentioned above).
Thirdly, to reveal the subtle by opening up the coarse, first narrate the intentions of various sutras. The Mahaprajnaparamita Sutra only clarifies three types of Four Noble Truths. The text states, 'Form is emptiness, not form ceasing to be emptiness,' which is the truth of no arising. 'All dharmas tend towards form, and this tendency does not exceed,' which is the truth of immeasurability. 'Even form is unattainable, how much more so the tendency or non-tendency,' which is the truth of non-production. The verses of the Madhyamaka-karika also have three meanings; the latter two chapters explain the Hinayana's methods of contemplation, which is the truth of arising and ceasing. The Amitartha Sutra clarifies that from one emerges the immeasurable, which is to open up three types of Four Noble Truths from the Anutpāda-satya. The Lotus Sutra clarifies that the immeasurable returns to one, which is to converge the three types of Four Noble Truths into the one type of Anutpāda-satya. The Nirvana Sutra - Sacred Conduct traces back and distinguishes various sutras, thus fully explaining the four types of Four Noble Truths. The Chapter on King Virtue traces back and extinguishes various sutras, all silencing the four types of Four Noble Truths. The text states, 'Arising arising is unspeakable; arising not arising is unspeakable; not arising arising is unspeakable; not arising not arising is unspeakable.' The sutra explains
初句云：「云何生生不可說？生生故生，生生故不生，故不可說。」若依文，但舉生不生釋生生，此之生生即生不生，那可偏作生生而說？佛為利根人舉一而例諸。若取意者，生生即生不生，亦即不生生，亦即不生不生，那可偏作生生一句而說！若得此意，下三句例皆如此。
問：
佛何故作偏釋耶？
答：
為利根故，亦是有因緣故，宜須如此。時眾如快馬見鞭影，不俟徹骨耳。如此追泯，何說而不寂耶！
或三種可說為粗，一可說為妙。或三不可說為粗，一不可說為妙。或四皆可說為粗，四皆不可說為妙。或四可說有粗有妙。或四不可說有粗有妙。或四可說皆非粗非妙。或四不可說皆非粗非妙。如是等種種，皆決了入妙，開權顯實。四皆不可說，是位高。四皆可說，是體廣。四亦可說亦不可說，是用長。四非可說非不可說，是非高非廣、非長非短、非一非異，同稱為妙也。
觀心可知，不復記也。
四、明二諦，又為四：一、略述諸意。二、明二諦。三、判粗妙。四、開粗顯妙。
夫二諦者，名出衆經，而其理難曉，世間紛紜，由來碩諍。《妙勝定經》云：「佛昔與文殊，共諍二諦，俱墮地獄。至迦葉佛時，共質所疑。」二聖因地尚不能了，況即人情強生去取
【現代漢語翻譯】 現代漢語譯本： 第一句說：『為何生生不可說？因為生生所以生，因為生生所以不生，所以不可說。』如果按照字面意思，只是用生和不生來解釋生生，那麼這個生生就是生和不生，怎麼能只偏執地理解為生生來說呢？佛陀是爲了根器敏利的人，舉一例而可以類推其他。如果理解其意，生生即是生不生，也即是不生生，也即是不生不生，怎麼能只偏執地理解為生生一句來說呢！如果領會了這個意思，下面三句都可以這樣類推。
問： 佛陀為何要做這種偏頗的解釋呢？
答： 爲了根器敏利的人，也是因為有因緣，所以才需要這樣做。當時的聽眾就像快馬見到鞭子的影子，不等鞭子打到身上。這樣追根溯源，還有什麼說法不能歸於寂靜呢！
或者三種可說是粗糙的，一種可說是精妙的。或者三種不可說是粗糙的，一種不可說是精妙的。或者四種都可以說是粗糙的，四種都不可說是精妙的。或者四種可說之中有粗糙也有精妙。或者四種不可說之中有粗糙也有精妙。或者四種可說都不是粗糙也不是精妙。或者四種不可說都不是粗糙也不是精妙。像這樣等等，都最終決斷而進入精妙，開顯權巧而彰顯真實。四種都不可說，是位格高。四種都可以說，是本體廣。四種既可說又不可說，是作用長。四種非可說非不可說，是非高非廣、非長非短、非一非異，都同樣稱為精妙。
觀察內心就可以明白，不再贅述。
四、闡明二諦，又分為四個方面：一、簡略敘述各種觀點。二、闡明二諦（satya-dvaya）。三、判斷粗妙。四、開顯粗糙而彰顯精妙。
所謂二諦，名稱出自眾多經典，但其道理難以理解，世間眾說紛紜，自古以來就存在很多爭論。《妙勝定經》說：『佛陀過去與文殊（Manjusri）菩薩共同爭論二諦，都墮入了地獄。到了迦葉佛（Kasyapa Buddha）時代，才共同質疑所疑惑之處。』兩位聖人在因地時尚且不能明白，更何況是人們憑藉自己的情感強行取捨呢？
【English Translation】 English version: The first sentence says: 'Why is 'birth-birth' (sheng sheng) inexpressible? Because of 'birth-birth' there is birth, because of 'birth-birth' there is non-birth, therefore it is inexpressible.' If according to the literal meaning, it only uses birth and non-birth to explain 'birth-birth', then this 'birth-birth' is birth and non-birth, how can it be biasedly understood as 'birth-birth' to say? The Buddha, for those with sharp faculties, gives one example to infer all others. If understanding its meaning, 'birth-birth' is birth and non-birth, also is non-birth-birth, also is non-birth-non-birth, how can it be biasedly understood as just the phrase 'birth-birth' to say! If this meaning is grasped, the following three sentences can all be inferred in this way.
Question: Why did the Buddha make this biased explanation?
Answer: For the sake of those with sharp faculties, and also because there are causes and conditions, it is necessary to do so. The audience at that time was like a fast horse seeing the shadow of the whip, not waiting for the whip to hit the body. Tracing back to the source in this way, what saying cannot return to stillness!
Or three can be said to be coarse, and one can be said to be subtle. Or three inexpressible are coarse, one inexpressible is subtle. Or all four expressible are coarse, all four inexpressible are subtle. Or among the four expressible, there are both coarse and subtle. Or among the four inexpressible, there are both coarse and subtle. Or all four expressible are neither coarse nor subtle. Or all four inexpressible are neither coarse nor subtle. Like this and so on, all ultimately decide and enter the subtle, revealing the expedient and manifesting the real. All four inexpressible are of high position. All four expressible are of broad substance. All four both expressible and inexpressible are of long function. All four neither expressible nor inexpressible are neither high nor broad, neither long nor short, neither one nor different, all are equally called subtle.
Observing the mind, one can understand, no need to elaborate further.
Four, clarifying the Two Truths (satya-dvaya), further divided into four aspects: One, briefly narrating various viewpoints. Two, clarifying the Two Truths. Three, judging coarse and subtle. Four, revealing the coarse and manifesting the subtle.
The so-called Two Truths, the name comes from numerous scriptures, but its principle is difficult to understand, the world is full of different opinions, and there have been many disputes since ancient times. The 'Wonderful Victory Samadhi Sutra' says: 'In the past, the Buddha and Manjusri (Manjusri) Bodhisattva argued about the Two Truths and both fell into hell. It was not until the time of Kasyapa Buddha (Kasyapa Buddha) that they jointly questioned what they doubted.' The two sages were still unable to understand at the stage of cause, let alone people who forcibly take and discard based on their own emotions?
？
問：
釋迦值迦葉，即是二生菩薩，云何始解二諦？爾前復不應墮惡道！
答：
爾前語寬，何必齊二生之前始惡道出？又，二生菩薩將鄰補處，補處位多別、圓，永無此理。通教見地已免惡道，亦無墮落。應是三藏菩薩，至二生時，猶未斷惑，始解二諦，此義無咎。爾前墮惡道，亦有其義。
問：
三藏菩薩有墮落，餘三教無者，《金光明經》那云「十地猶有虎、狼、師子等怖」耶？
答：
為惡友殺則墮地獄，為惡象殺不墮地獄。然圓教肉身於一生中有超登十地之義，此則煩惱已破，無地獄業，猶有肉身，未免惡獸。余教肉身，一生之中，不登十地，唯作行解，以煩惱為虎狼。作行解者，于理則通，於事不去(云云)。
然執者不同，莊嚴旻據佛果出二諦外，為中論師所核：如此佛智照何理？破何惑？若無別理可照，不應出外；若出外而無別照者，藉何得出？進不成三，退不成二(云云)。梁世《成論》執世諦不同。或言世諦名、用、體皆有；或但名、用而無于體；或但有名而無體、用(云云)。陳世《中論》，破立不同。或破古來二十三家明二諦義，自立二諦義。或破他竟，約四假明二諦。古今異執，各引證據，自保一文，不信余說。
今
【現代漢語翻譯】 現代漢語譯本：
問：
釋迦牟尼佛在過去世為迦葉（Kāśyapa，人名，過去七佛之一）時，已經是二生菩薩（指還要經歷兩次生死才能成佛的菩薩），為何說是開始理解二諦（指世俗諦和勝義諦）呢？在那之前，他不應該墮入惡道（指地獄、餓鬼、畜生三惡道）啊！
答：
之前所說的『爾前』，時間範圍比較寬泛，為何一定要限定在二生菩薩之前才脫離惡道呢？而且，二生菩薩即將成為補處菩薩（指下一尊佛彌勒菩薩），補處菩薩的果位有別教和圓教之分，但無論哪種，都不可能墮入惡道。通教菩薩證悟見地后已經免於惡道，也不會墮落。應該是三藏菩薩（指修習聲聞藏、菩薩藏、佛藏的菩薩），在二生菩薩的階段，仍然沒有斷除煩惱，才開始理解二諦，這樣解釋就沒有問題了。至於之前墮入惡道，也有其道理。
問：
如果說只有三藏菩薩會墮落，而其他三教（指藏教、通教、別教）的菩薩不會墮落，那麼《金光明經》（Suvarṇaprabhāsa Sūtra）中為何說『十地菩薩（指菩薩修行過程中的十個階位）仍然有被虎、狼、獅子等驚嚇的恐懼』呢？
答：
被惡友所殺就會墮入地獄，被惡象所殺則不會墮入地獄。然而，圓教菩薩的肉身在一生之中有超登十地的可能，這意味著煩惱已經被破除，沒有地獄的業因，但仍然有肉身，所以無法避免惡獸的侵害。其他教派的肉身，在一生之中無法登到十地，只能進行修行和理解，將煩惱視為虎狼。這種修行和理解，在道理上是通達的，但在事實上卻無法擺脫（此處省略）。
然而，執著於二諦的觀點各不相同。莊嚴法師和慧旻法師認為佛果超出二諦之外，被中觀論師所駁斥：如果這樣，佛的智慧照見什麼道理？破除什麼迷惑？如果沒有其他的道理可以照見，就不應該超出二諦之外；如果超出二諦之外卻沒有其他的照見，又憑藉什麼超出？這樣前進不能成就第三諦，後退又不能安於二諦（此處省略）。梁朝時期的《成實論》（Tattvasiddhi-śāstra）對世俗諦的理解也各不相同。有人說世俗諦的名、用、體都存在；有人說只有名和用而沒有體；有人說只有名而沒有體和用（此處省略）。陳朝時期的中觀論師，對破斥和建立的觀點也不同。有人破斥古來二十三家對二諦的解釋，自己建立二諦的定義。有人徹底破斥他人觀點后，用四假（指眾生假、法假、世界假、道理假）來解釋二諦。古今不同的執著，各自引用證據，堅持自己的觀點，不相信其他說法。
現在……
【English Translation】 English version:
Question:
When Śākyamuni Buddha was Kāśyapa (one of the past seven Buddhas), he was already a Twice-Born Bodhisattva (a Bodhisattva who needs to undergo two more lives to become a Buddha). Why is it said that he began to understand the Two Truths (conventional truth and ultimate truth) then? Before that, he shouldn't have fallen into the evil realms (hell, hungry ghosts, and animals)!
Answer:
The 'before' mentioned earlier has a broad scope. Why must it be limited to before becoming a Twice-Born Bodhisattva to be free from the evil realms? Moreover, a Twice-Born Bodhisattva is about to become a Successor Bodhisattva (referring to the next Buddha, Maitreya). The position of a Successor Bodhisattva has different levels in the Separate Teaching and the Perfect Teaching, but in either case, it's impossible to fall into the evil realms. A Bodhisattva of the Common Teaching, upon realizing the view, is already free from the evil realms and will not fall. It should be a Bodhisattva of the Three Storehouses (referring to Bodhisattvas who study the Śrāvakapiṭaka, Bodhisattvapiṭaka, and Buddhapiṭaka) who, at the stage of a Twice-Born Bodhisattva, still hasn't eradicated afflictions and only then begins to understand the Two Truths. This explanation is without fault. As for falling into the evil realms before that, there is also a reason for it.
Question:
If only Bodhisattvas of the Three Storehouses fall, while Bodhisattvas of the other three teachings (Hidden Teaching, Common Teaching, Separate Teaching) do not, then why does the Suvarṇaprabhāsa Sūtra say, 'Even the Ten Bhumi Bodhisattvas (the ten stages of a Bodhisattva's practice) still have fear of tigers, wolves, lions, etc.'?
Answer:
Being killed by an evil friend leads to falling into hell, but being killed by an evil elephant does not lead to falling into hell. However, the physical body of a Bodhisattva of the Perfect Teaching has the possibility of transcending to the Ten Bhumis in one lifetime. This means that afflictions have already been broken, and there is no karma for hell, but there is still a physical body, so one cannot avoid being harmed by evil beasts. The physical bodies of other teachings cannot ascend to the Ten Bhumis in one lifetime, but can only engage in practice and understanding, regarding afflictions as tigers and wolves. This practice and understanding are thorough in principle, but cannot be escaped in reality (omitted here).
However, the adherence to the Two Truths differs. Dharma Master Zhuāngyán and Dharma Master Huìmín believed that the Buddha-fruit is beyond the Two Truths, which was refuted by Madhyamaka scholars: If so, what principle does the Buddha's wisdom illuminate? What delusion does it break? If there is no other principle to illuminate, it should not be beyond the Two Truths; if it is beyond the Two Truths but there is no other illumination, then by what means does it go beyond? Advancing, it cannot achieve the Third Truth; retreating, it cannot settle in the Two Truths (omitted here). During the Liang Dynasty, the Tattvasiddhi-śāstra had different understandings of conventional truth. Some said that the name, function, and substance of conventional truth all exist; some said that only the name and function exist, but not the substance; some said that only the name exists, but not the substance and function (omitted here). During the Chen Dynasty, Madhyamaka scholars had different views on refutation and establishment. Some refuted the interpretations of the Two Truths by the twenty-three schools of the past and established their own definitions of the Two Truths. Some, after thoroughly refuting others' views, used the Four Falsities (falsity of beings, falsity of dharmas, falsity of the world, falsity of reason) to explain the Two Truths. Different attachments from ancient times to the present, each citing evidence, insist on their own views and do not believe in other explanations.
Now...
謂不爾。夫經論異說，悉是如來善權方便，知根知欲，種種不同，略有三異，謂隨情、情智、智等。隨情說者，情性不同，說隨情異。如《毗婆沙》明：世第一法有無量種。際真尚爾，況復余耶！如順盲情，種種示乳。盲聞異說而諍，白色豈即乳耶？眾師不達此意，各執一文，自起見諍，互相是非，信一不信一，浩浩亂哉，莫知孰是。若二十三說及能破者，有經文證，皆判是隨情二諦意耳。無文證者，悉是邪謂，同彼外道，非二諦攝也。隨情智者，情謂二諦，二皆是俗。若悟諦理乃可為真，真則唯一。如五百比丘各說身因，身因乃多，正理唯一。經云：「世人心所見，名為世諦。出世人心所見，名第一義諦。」如此說者，即隨情智二諦也。隨智者，聖人悟理，非但見真亦能了俗。如眼除膜，見色見空。又如入禪者出觀之時，身心虛豁，似輕雲靄空，已不同散心，何況悟真而不了俗。《毗曇》云：「小云發障，大云發障，無漏逾深，世智轉凈故。」經言：「凡人行世間，不知世間相；如來行世間，明瞭世間相。」此是隨智二諦也。若解此三意，將尋經論，雖說種種，於一一諦皆備三意也。
二、正明二諦者，取意存略，但點法性為真諦，無明十二因緣為俗諦，于義即足。但人心粗淺，不覺其深妙，更須開拓，則論
七種二諦。一一二諦更開三種，合二十一二諦也。若用初番二諦破一切邪謂執著皆盡，如劫火燒，不留遺芥。況鋪后諸諦，迥出文外，非復世情圖度。所言七種二諦者，一者、實有為俗；實有滅為真。二者、幻有為俗；即幻有空為真。三者、幻有為俗；即幻有空不空共為真。四者、幻有為俗；幻有即空不空，一切法趣空不空為真。五者、幻有、幻有即空，皆名為俗；不有不空為真。六者、幻有、幻有即空，皆名為俗；不有不空一切法趣不有不空為真。七者、幻有、幻有即空，皆為俗；一切法趣有、趣空、趣不有不空為真。
實有二諦者，陰、入、界等皆是實法。實法所成，森羅萬品，故名為俗。方便修道，滅此俗已，乃得會真。《大品》云：「空色、色空」，以滅俗故謂為「空色」；不滅色故謂為「色空」。病中無藥，文字中無菩提，皆是此意。是為實有二諦相也。約此，亦有隨情、情智、智等三義，推之可知。
幻有空二諦者，斥前意也。何者？實有時無真，滅有時無俗，二諦義不成。若明幻有者，幻有是俗，幻有不可得，即俗而真。《大品》云：「即色是空，即空是色。」空色相即，二諦義成。是名幻有無二諦也。約此，亦有隨情、情智、智等三義(云云)。隨智小當分別。何者？實有隨智照真，與
【現代漢語翻譯】 現代漢語譯本 七種二諦。一一二諦再展開為三種，合起來共有二十一種二諦。如果用最初的二諦來破除一切邪見和執著，就能徹底清除，就像劫火焚燒一樣，不留下任何殘餘。更何況是後面的各種二諦，更是遠遠超出文字的表面意義，不是世俗的情感和思維可以揣度的。所說的七種二諦是：第一種，實在的有為法為俗諦；實在的有為法滅盡為真諦。第二種，幻有的有為俗諦；幻有的有為空為真諦。第三種，幻有的有為俗諦；幻有的有空與不空共存為真諦。第四種，幻有的有為俗諦；幻有的有即是空也是不空，一切法都趨向于空與不空為真諦。第五種，幻有的有和幻有的有即是空，都稱為俗諦；非有非空為真諦。第六種，幻有的有和幻有的有即是空，都稱為俗諦；非有非空，一切法都趨向于非有非空為真諦。第七種，幻有的有和幻有的有即是空，都為俗諦；一切法趨向于有、趨向于空、趨向于非有非空為真諦。
實在有二諦，陰（五蘊，構成個體經驗的要素）、入（六根，感覺器官）、界（十八界，感官、對像和意識的組合）等都是實在的法。由實在的法所構成，森羅萬象，所以稱為俗諦。通過方便法門修道，滅除這種俗諦之後，才能證悟真諦。《大品般若經》說：『空、空』，因為滅除了俗諦所以說是『空色』；因為沒有滅除色所以說是『色空』。就像生病時沒有藥，文字中沒有菩提一樣，都是這個意思。這就是實在有二諦的相。根據這個，也有隨情、情智、智等三種意義，可以推論得知。
幻有空二諦，是駁斥前面的觀點。為什麼呢？因為實在的有，有時沒有真諦；滅除有時沒有俗諦，這樣二諦的意義就不能成立。如果明白幻有，幻有是俗諦，幻有不可得，即俗諦就是真諦。《大品般若經》說：『即色是空，即空是色。』空和色相互即是，二諦的意義才能成立。這稱為幻有空二諦。根據這個，也有隨情、情智、智等三種意義（省略）。隨著智慧的大小應當分別。為什麼呢？因為實在的有，隨著智慧照見真諦，與
【English Translation】 English version The Seven Kinds of Two Truths. Each of the two truths is further divided into three, making a total of twenty-one two truths. If the initial two truths are used to destroy all wrong views and attachments, they can be completely eliminated, like a cosmic fire burning everything, leaving no residue. Moreover, the subsequent truths far exceed the literal meaning of the text and cannot be comprehended by worldly emotions and thoughts. The seven kinds of two truths are: First, the truly existent conditioned phenomena are the conventional truth; the cessation of the truly existent conditioned phenomena is the ultimate truth. Second, the illusory existent conditioned phenomena are the conventional truth; the emptiness of the illusory existent is the ultimate truth. Third, the illusory existent conditioned phenomena are the conventional truth; the co-existence of emptiness and non-emptiness of the illusory existent is the ultimate truth. Fourth, the illusory existent conditioned phenomena are the conventional truth; the illusory existent is both empty and non-empty, and all dharmas tend towards emptiness and non-emptiness, which is the ultimate truth. Fifth, the illusory existent and the illusory existent being empty are both called the conventional truth; neither existent nor non-existent is the ultimate truth. Sixth, the illusory existent and the illusory existent being empty are both called the conventional truth; neither existent nor non-existent, and all dharmas tend towards neither existent nor non-existent, which is the ultimate truth. Seventh, the illusory existent and the illusory existent being empty are both called the conventional truth; all dharmas tend towards existence, emptiness, and neither existence nor non-existence, which is the ultimate truth.
The Two Truths of Truly Existent: the skandhas (five aggregates, the elements constituting individual experience), the ayatanas (six sense bases, sense organs), and the dhatus (eighteen realms, combinations of senses, objects, and consciousness) are all truly existent dharmas. Composed of truly existent dharmas, the myriad phenomena are called the conventional truth. Through the expedient path of cultivation, after extinguishing this conventional truth, one can realize the ultimate truth. The Mahaprajnaparamita Sutra says: 'Emptiness, emptiness', because the conventional truth is extinguished, it is called 'empty form'; because form is not extinguished, it is called 'form is empty'. Just like there is no medicine when sick, and there is no Bodhi in the words, this is the meaning. This is the aspect of the two truths of truly existent. According to this, there are also three meanings: according to sentiment, sentiment and wisdom, and wisdom, which can be inferred.
The Two Truths of Illusory Existent and Emptiness: This refutes the previous view. Why? Because if there is truly existent, sometimes there is no ultimate truth; if there is extinction, sometimes there is no conventional truth, so the meaning of the two truths cannot be established. If one understands the illusory existent, the illusory existent is the conventional truth, the illusory existent is unattainable, and the conventional truth is the ultimate truth. The Mahaprajnaparamita Sutra says: 'Form is emptiness, and emptiness is form.' Emptiness and form are mutually identical, and the meaning of the two truths can be established. This is called the two truths of illusory existent and emptiness. According to this, there are also three meanings: according to sentiment, sentiment and wisdom, and wisdom (omitted). It should be distinguished according to the size of wisdom. Why? Because the truly existent, with wisdom illuminating the ultimate truth, and
此不異，隨智照俗不同。何者？通人入觀巧，復局照俗亦巧。如百川會海，其味不別；復局還源，江河則異。俗是事法，照異非疑。真是理法，不可不同。只就通人出假，亦人人不同，可以意得。例三藏出假，亦應如是(云云)。
幻有空、不空二諦者。俗不異前，真則三種不同。一俗隨三真，即成三種二諦。其相云何？如《大品》明非漏非無漏。初、人謂「非漏」是非俗，「非無漏」是遣著。何者？行人緣無漏生著，如緣滅生使；破其著心，還入無漏。此是一番二諦也。次、人聞非漏非無漏，謂非二邊、別顯中理，中理為真。又是一番二諦。又、人聞非有漏非無漏，即知雙非，正顯中道。中道法界，力用廣大，與虛空等，一切法趣非有漏非無漏，又是一番二諦也。《大經》云：「聲聞之人但見於空，不見不空」「智者見空及與不空」即是此意。二乘謂著此空，破著空故，故言不空；空著若破，但是見空，不見不空也。利人謂不空是妙有，故言不空。利利人聞不空，謂是如來藏；一切法趣如來藏。還約空、不空，即有三種二諦也。
複次，約一切法趣非漏非無漏顯三種異者：初、人聞一切法趣非漏非無漏者，謂諸法不離空，周行十方界還是瓶處如。又、人聞趣知此中理須一切行來趣發之。又、人聞一切趣
【現代漢語翻譯】 現代漢語譯本：此（指二諦）並非沒有差異，而是隨著智慧觀照世俗的不同而不同。為什麼這樣說呢？通達的人進入觀照很巧妙，只侷限於一處觀照世俗也很巧妙。如同百川匯入大海，其味道沒有差別；如果侷限於一處而返回源頭，江河的滋味則各不相同。世俗是事相之法，觀照的差異不會產生疑惑。真諦是理體之法，不可沒有差異。只是就通達的人所運用的假名來說，也是人人不同，可以用意會得到。例如三藏（Tripitaka）所運用的假名，也應該像這樣（等等）。
關於幻有空、不空二諦（two truths）的說法。世俗諦與前面所說沒有差異，但真諦則有三種不同。一種是世俗諦隨著三種真諦而變化，就形成了三種二諦。它的相狀是怎樣的呢？例如《大品般若經》（Mahaprajnaparamita Sutra）中闡明『非有漏非無漏』。最初，有人認為『非有漏』是否定世俗諦，『非無漏』是遣除執著。為什麼這樣說呢？修行人因為執著無漏法而產生執著，就像因為執著滅而產生煩惱一樣；破除這種執著心，才能迴歸無漏法。這是一種二諦的運用。其次，有人聽到『非有漏非無漏』，認為這是否定二邊，特別顯示中道之理，中道之理就是真諦。這又是另一種二諦的運用。再次，有人聽到『非有漏非無漏』，就知道這是雙重否定，正是爲了顯明中道。中道法界，力量和作用廣大，與虛空相等，一切法都歸趣于非有漏非無漏，這又是另一種二諦的運用。《大般涅槃經》（Mahaparinirvana Sutra）說：『聲聞（Sravaka）之人只能見到空，見不到不空』，『智者能見到空以及不空』，就是這個意思。二乘（two vehicles）之人執著于空，爲了破除對空的執著，所以說不空；如果對空的執著被破除，就只是見到空，而見不到不空了。對於根器較好的人來說，認為不空是妙有，所以說不空。對於根器更好的人來說，聽到不空，認為是如來藏（Tathagatagarbha）；一切法都歸趣于如來藏。還是圍繞空、不空，就有了三種二諦的說法。
再次，圍繞一切法都歸趣于非有漏非無漏來闡明三種差異：最初，有人聽到一切法都歸趣于非有漏非無漏，認為諸法不離空性，周遍執行於十方世界，還是像瓶子一樣處於原來的位置。其次，有人聽到歸趣，就知道要通過一切行為來趨向和啓發它。再次，有人聽到一切歸趣
【English Translation】 English version: This (referring to the two truths) is not without differences, but varies according to the wisdom that illuminates the mundane. Why is this so? The one who is versed enters contemplation skillfully, and focusing on illuminating the mundane is also skillful. Like hundreds of rivers converging into the sea, their taste is no different; but if one is limited to one place and returns to the source, the taste of the rivers will be different. The mundane is the dharma of phenomena, and the difference in illumination does not create doubt. The true is the dharma of principle, and there cannot be no difference. It is only in the provisional names used by the versed that everyone is different, which can be understood intentionally. For example, the provisional names used by the Tripitaka should also be like this (etc.).
Regarding the illusory existence of emptiness and non-emptiness as the two truths. The mundane truth is no different from what was said before, but the ultimate truth has three differences. One is that the mundane truth changes with the three ultimate truths, thus forming three kinds of two truths. What is its appearance? For example, the Mahaprajnaparamita Sutra clarifies 'neither defiled nor undefiled'. Initially, some people think that 'neither defiled' is the negation of the mundane truth, and 'neither undefiled' is to eliminate attachment. Why is this so? Practitioners become attached because of attachment to undefiled dharmas, just as afflictions arise from attachment to cessation; by breaking this attachment, one can return to undefiled dharmas. This is one application of the two truths. Secondly, some people hear 'neither defiled nor undefiled' and think that this is the negation of the two extremes, especially revealing the middle way principle, and the middle way principle is the ultimate truth. This is another application of the two truths. Again, some people hear 'neither defiled nor undefiled' and know that this is a double negation, precisely to reveal the middle way. The middle way dharma realm, its power and function are vast, equal to space, and all dharmas tend towards neither defiled nor undefiled, which is another application of the two truths. The Mahaparinirvana Sutra says: 'Those of the Sravaka vehicle can only see emptiness, but cannot see non-emptiness', 'The wise can see emptiness and non-emptiness', which is the meaning of this. Those of the two vehicles are attached to emptiness, and in order to break the attachment to emptiness, they speak of non-emptiness; if the attachment to emptiness is broken, one only sees emptiness, but does not see non-emptiness. For those with better faculties, they think that non-emptiness is wondrous existence, so they speak of non-emptiness. For those with even better faculties, hearing non-emptiness, they think it is the Tathagatagarbha; all dharmas tend towards the Tathagatagarbha. Still revolving around emptiness and non-emptiness, there are three kinds of two truths.
Again, explaining the three differences by revolving around all dharmas tending towards neither defiled nor undefiled: Initially, some people hear that all dharmas tend towards neither defiled nor undefiled, and think that all dharmas are inseparable from emptiness, running throughout the ten directions, still like a bottle in its original place. Secondly, some people hear of tending and know that it must be approached and inspired through all actions. Again, some people hear of all tending
即非漏非無漏，具一切法也。是故說此一俗隨三真轉：或對單真，或對復真，或對不思議真。無量形勢，婉轉赴機，出沒利物，一一皆有隨情、情智、智等三義。若隨智證，俗隨智轉。智證偏真，即成通二諦：智證不空真，即成別入通二諦：智證一切趣不空真，即成圓入通二諦。三人入智不同，復局照俗亦異(云云)。何故？三人同聞二諦而取解各異者，此是不共般若與二乘共說，則淺深之殊耳。《大品》云：「有菩薩初發心與薩婆若相應；有菩薩初發心如遊戲神通，凈佛國土；有菩薩初發心即坐道場，為如佛。」即此意也。
幻有、無為俗，不有不無為真者：有、無二故為俗；中道不有、不無，不二為真。二乘聞此真、俗，俱皆不解，故如啞、如聾。《大經》云：「我與彌勒共論世諦，五百聲聞謂說真諦。」即此意也。約此，亦有隨情、情智、智等(云云)。
圓入別二諦者，俗與別同，真諦則異。別人謂：不空但理而已；欲顯此理，須緣修方便，故言「一切法趣不空」。圓人聞不空理，即知具一切佛法無有缺減，故言「一切趣不空」也。約此，亦有隨情等(云云)。
圓教二諦者，直說不思議二諦也。真即是俗；俗即是真。如如意珠，珠以譬真，用以譬俗。即珠是用，即用是珠，不二而二，分
【現代漢語翻譯】 現代漢語譯本： 既非有漏也非無漏，圓滿具備一切佛法。因此說這一個世俗諦隨著三種真諦而轉變：或者對應于單真諦，或者對應于復真諦，或者對應于不可思議真諦。有無量種形態，委婉靈活地適應各種根機，顯現和隱藏都是爲了利益眾生，每一種形態都具有隨順眾生、隨順情智、隨順智慧這三種含義。如果隨順智慧而證悟，世俗諦就隨著智慧而轉變。智慧證悟偏真，就成就通教的二諦：智慧證悟不空真，就成就別教入通教的二諦：智慧證悟一切趣不空真，就成就圓教入通教的二諦。三個人證入智慧的程度不同，反過來觀照世俗諦也不同（如前所述）。為什麼呢？三個人同樣聽聞二諦，但理解卻各不相同，這是因為不共般若與二乘共同宣說，所以有深淺的差別。《大品般若經》說：『有菩薩初發心就與薩婆若（Sarvajna，一切智）相應；有菩薩初發心就像遊戲神通一樣，清凈佛國土；有菩薩初發心就坐在菩提道場，成就如佛一樣的果位。』就是這個意思。
幻有和無為是世俗諦，非有非無是真諦：因為有和無是相對的，所以是世俗諦；中道既非有也非無，不二才是真諦。二乘人聽聞這種真諦和世俗諦，都不能理解，就像啞巴和聾子一樣。《大涅槃經》說：『我與彌勒（Maitreya，慈氏菩薩）共同討論世俗諦，五百聲聞卻以為是在說真諦。』就是這個意思。根據這個，也有隨順眾生、隨順情智、隨順智慧等（如前所述）。
圓教入別教的二諦，世俗諦與別教相同，真諦則不同。別教人認為：不空只是一個道理而已；想要顯現這個道理，必須依靠修習方便法門，所以說『一切法趣不空』。圓教人聽聞不空的道理，就知道圓滿具備一切佛法，沒有絲毫欠缺，所以說『一切趣不空』。根據這個，也有隨順眾生等（如前所述）。
圓教的二諦，直接宣說不可思議的二諦。真諦就是世俗諦；世俗諦就是真諦。就像如意寶珠，寶珠比喻真諦，寶珠的作用比喻世俗諦。寶珠就是作用，作用就是寶珠，不二而二，分開來說
【English Translation】 English version: It is neither with outflows nor without outflows, possessing all Dharmas. Therefore, it is said that this one conventional truth turns with the three ultimate truths: either corresponding to the single ultimate truth, or corresponding to the multiple ultimate truths, or corresponding to the inconceivable ultimate truth. There are limitless forms, subtly and flexibly adapting to various capacities, appearing and disappearing to benefit beings, each form having the three meanings of according to sentiment, according to sentiment-wisdom, and according to wisdom. If one realizes according to wisdom, the conventional truth turns with wisdom. Wisdom realizing partial truth becomes the two truths of the shared teaching; wisdom realizing the non-empty truth becomes the two truths of the distinct entering shared teaching; wisdom realizing all destinies' non-empty truth becomes the two truths of the perfect entering shared teaching. The three people's entry into wisdom is different, and their retrospective illumination of the conventional is also different (as mentioned before). Why? The three people hear the two truths in the same way, but their understanding differs because the unshared Prajna (wisdom) is spoken together with the two vehicles, so there are differences in depth. The Mahaprajnaparamita Sutra says: 'There are Bodhisattvas who, upon their initial aspiration, are in accordance with Sarvajna (all-knowing); there are Bodhisattvas who, upon their initial aspiration, purify Buddha lands like playing with supernatural powers; there are Bodhisattvas who, upon their initial aspiration, sit in the Bodhi-mandala, becoming like the Buddha.' This is the meaning.
Illusory existence and non-action are conventional truths; neither existence nor non-existence is the ultimate truth: because existence and non-existence are dualistic, they are conventional truths; the Middle Way is neither existence nor non-existence, non-duality is the ultimate truth. Those of the two vehicles hear these ultimate and conventional truths but do not understand them, like the mute and the deaf. The Mahaparinirvana Sutra says: 'I and Maitreya (the future Buddha) discuss conventional truths together, but five hundred Sravakas (hearers) think we are speaking of ultimate truths.' This is the meaning. According to this, there are also according to sentiment, sentiment-wisdom, and wisdom, etc. (as mentioned before).
The two truths of the perfect teaching entering the distinct teaching: the conventional truth is the same as the distinct teaching, but the ultimate truth is different. Those of the distinct teaching think: non-emptiness is just a principle; to reveal this principle, one must rely on the practice of expedient methods, so it is said 'all Dharmas tend towards non-emptiness'. Those of the perfect teaching hear the principle of non-emptiness and know that it fully possesses all Buddha-dharmas without any deficiency, so it is said 'all tendencies are non-empty'. According to this, there are also according to sentiment, etc. (as mentioned before).
The two truths of the perfect teaching directly speak of the inconceivable two truths. The ultimate truth is the conventional truth; the conventional truth is the ultimate truth. Like a wish-fulfilling jewel, the jewel is an analogy for the ultimate truth, and its function is an analogy for the conventional truth. The jewel is the function, and the function is the jewel, non-dual yet dual, separated to speak
真俗耳。約此，亦有隨情智等(云云)。身子云：「佛以種種緣，譬喻巧言說。其心安如海，我聞疑網斷。」即其義焉。
問：
真俗應相對，云何不同耶？
答：
此應四句：俗異真同；真異俗同；真俗異相對；真俗同相對。三藏與通，真同而俗異；二入通，真異而俗同；別，真、俗皆異而相對；圓入別，俗同真異；圓，真、俗不異而相對，不同而同。若不相入，當分真、俗，即相對(云云)。
七種二諦廣說如前。略說者，界內相即、不相即，界外相即、不相即，四種二諦也。別接通，五也。圓接通，六也。圓接別，七也。
問：
何不接三藏？
答：
三藏是界內不相即，小乘取證，根敗之士，故不論接。餘六是摩訶衍門，若欲前進，亦可得去，是故被接。
問：
若不接亦不會？
答：
接義非會義，未會之前，不論被接。
三、判粗妙者，實有二諦，半字法門，引鈍根人，蠲除戲論之糞；二諦義不成，此法為粗。如幻二諦，滿字法門，為教利根，諸法實相，三人共得，比前為妙；同見但空，方后則粗。以別入通，能見不空，是則為妙；教譚理不融，是故為粗。以圓入通為妙，妙不異后；帶通方便，是故為粗。別二
【現代漢語翻譯】 現代漢語譯本： 真是粗淺的說法啊。大約是說，這些也隨著眾生的情慾和智慧等等而有所不同（此處省略）。身子（Śariputra，舍利弗，佛陀十大弟子之一，以智慧著稱）說：『佛陀以種種因緣，譬喻巧妙的言辭來說法。他的心安穩如大海，我聽聞后疑慮和迷惑都斷除了。』說的就是這個意思。
問： 真諦（Paramārtha-satya，勝義諦，佛教關於事物真實本性的教義）和俗諦（Saṃvṛti-satya，世俗諦，佛教關於事物表面現象的教義）應該是相對的，為什麼說它們不同呢？
答： 這裡應該用四句來解釋：俗諦不同於真諦，但真諦本身是相同的；真諦不同於俗諦，但俗諦本身是相同的；真諦和俗諦既不同又相對；真諦和俗諦相同但又相對。對於三藏教（Tripiṭaka，佛教經典的總稱）和通教（通於三乘之教法），真諦是相同的，但俗諦是不同的；對於二入（從俗入真，從真入俗）通教，真諦是不同的，但俗諦是相同的；對於別教（獨特的教法），真諦和俗諦都是不同的，並且是相對的；對於圓教（圓滿的教法）融入別教，俗諦是相同的，但真諦是不同的；對於圓教本身，真諦和俗諦既不相同又相對，既不同又相同。如果它們不相互融入，就應當區分真諦和俗諦，那就是相對的（此處省略）。
七種二諦的詳細解釋如前所述。簡略地說，就是界內（欲界、色界、無色界）相即（相互融合）、不相即（互不融合），界外（超出三界）相即、不相即，這四種二諦。別教接通教，是第五種。圓教接通教，是第六種。圓教接別教，是第七種。
問： 為什麼不接三藏教呢？
答： 三藏教是界內不相即的教法，小乘（Hīnayāna，佛教的一個主要流派，注重個人解脫）修行者只求自證，是根器低劣的人，所以不討論接引。其餘六種都是大乘（Mahāyāna，佛教的另一個主要流派，注重普度眾生）的法門，如果想要前進，也可以達到更高的境界，所以可以被接引。
問： 如果不接引，就不能領會嗎？
答： 接引的意義不是領會的意義，在沒有領會之前，不討論被接引的問題。
三、判斷粗妙方面，執著于實有的二諦，是半字法門（不完整的教法），用來引導根器遲鈍的人，去除戲論的污垢；認為二諦的意義不能成立，這種法門是粗淺的。認為如幻的二諦，是滿字法門（完整的教法），用來教導聰慧的根器，諸法的真實相狀，三乘（聲聞乘、緣覺乘、菩薩乘）之人共同證得，相比之前是精妙的；同樣是只見到空性，之後就顯得粗淺了。以別教融入通教，能夠見到不空，這就是精妙的；如果教義的闡述和理體不能融合，那就是粗淺的。以圓教融入通教是精妙的，這種精妙與之後所說的精妙沒有區別；帶著通教的方便，所以是粗淺的。別教的二諦
【English Translation】 English version: Truly, these are superficial words. Approximately speaking, these also vary according to beings' desires, wisdom, and so on (omitted here). Śariputra (one of the Buddha's ten principal disciples, known for his wisdom) said: 'The Buddha uses various causes and conditions, skillful metaphors and eloquent words to teach the Dharma. His mind is as stable as the ocean; after hearing him, my doubts and confusions are all dispelled.' This is what it means.
Question: The Truth of Reality (Paramārtha-satya) and the Conventional Truth (Saṃvṛti-satya) should be relative; why are they said to be different?
Answer: Here, it should be explained with four statements: the Conventional Truth is different from the Truth of Reality, but the Truth of Reality itself is the same; the Truth of Reality is different from the Conventional Truth, but the Conventional Truth itself is the same; the Truth of Reality and the Conventional Truth are both different and relative; the Truth of Reality and the Conventional Truth are the same but also relative. For the Tripiṭaka (the collection of Buddhist scriptures) and the Common Teaching (teachings common to the three vehicles), the Truth of Reality is the same, but the Conventional Truth is different; for the Two Entrances (entering from the conventional to the real, and from the real to the conventional) of the Common Teaching, the Truth of Reality is different, but the Conventional Truth is the same; for the Distinct Teaching (unique teachings), both the Truth of Reality and the Conventional Truth are different and relative; for the Perfect Teaching (complete teachings) merging into the Distinct Teaching, the Conventional Truth is the same, but the Truth of Reality is different; for the Perfect Teaching itself, the Truth of Reality and the Conventional Truth are neither the same nor relative, neither different nor the same. If they do not merge into each other, then the Truth of Reality and the Conventional Truth should be distinguished, which is relative (omitted here).
The detailed explanation of the seven types of Two Truths is as mentioned before. Briefly speaking, they are the interpenetration (mutual fusion) and non-interpenetration (mutual non-fusion) within the Three Realms (Desire Realm, Form Realm, Formless Realm), and the interpenetration and non-interpenetration beyond the Three Realms, these four types of Two Truths. The Distinct Teaching connecting to the Common Teaching is the fifth type. The Perfect Teaching connecting to the Common Teaching is the sixth type. The Perfect Teaching connecting to the Distinct Teaching is the seventh type.
Question: Why is the Tripiṭaka Teaching not connected?
Answer: The Tripiṭaka Teaching is a teaching of non-interpenetration within the Three Realms; practitioners of the Hīnayāna (a major branch of Buddhism, focusing on individual liberation) only seek self-realization and are people of inferior capacity, so there is no discussion of connecting them. The remaining six are all Mahāyāna (another major branch of Buddhism, focusing on universal salvation) teachings; if one wants to advance, one can also reach a higher state, so they can be connected.
Question: If there is no connection, can one not comprehend?
Answer: The meaning of connection is not the meaning of comprehension; before comprehension, there is no discussion of being connected.
Third, in terms of judging coarseness and subtlety, clinging to the Two Truths as truly existing is the Half-Word Teaching (incomplete teachings), used to guide people of dull capacity, removing the filth of frivolous debates; considering that the meaning of the Two Truths cannot be established, this teaching is coarse. Considering the Two Truths as illusory is the Full-Word Teaching (complete teachings), used to teach intelligent capacities, the true nature of all dharmas, attained jointly by people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), is subtle compared to the previous one; similarly, only seeing emptiness, then it appears coarse afterward. Using the Distinct Teaching to enter the Common Teaching, one can see non-emptiness, which is subtle; if the explanation of the teachings and the principle cannot be integrated, then it is coarse. Using the Perfect Teaching to enter the Common Teaching is subtle; this subtlety is no different from the subtlety mentioned later; carrying the expedient of the Common Teaching, so it is coarse. The Two Truths of the Distinct Teaching
諦不帶通方便，是故為妙；教譚理不融，是故為粗。圓入別理融為妙；帶別方便為粗。唯圓二諦，正直無上道，是故為妙。
次約隨情智判粗妙者，且約三藏，初聞隨情二諦，執實語為虛語，起語見故，生死浩然，無佛法氣分。若能勤修念處，發四善根，是時隨情二諦皆名為俗；發得無漏，所照二諦皆名為真。從四果人，以無漏智所照真、俗，皆名隨智二諦。
隨情則粗，隨智則妙，譬如轉乳，始得成酪。既成酪已，心相體信，入出無難。即得隨情、情智、智等，說通、別入通，圓入通，令其恥小慕大，自悲敗種，渴仰上乘。是時，如轉酪為生蘇。心漸通泰，即為隨情、情智、智等，說別、圓入別，明不共般若，命領家業，金銀珍寶，出入取與，皆使令知。既知是已，即如轉生蘇為熟蘇。諸佛法久后，要當說真寶，即隨情、情智、智等，說圓二諦，如轉熟蘇為醍醐。是則六種二諦調熟眾生，雖成四味，是故為粗；醍醐一味，是則為妙。
又、束判粗妙：前二教雖有隨智等，一向是隨情，說他意語故，故名為粗。別入通去，雖有隨情等，一向束為情智，說自、他意語故，亦粗亦妙。圓二諦雖有隨情等，一向是隨智說，佛自意語故，故稱為妙。
問：
前二二諦，一向是隨情，應非見諦，
亦不得道？
答：
不得中道，故稱隨情。諸佛如來不空說法，雖非中道第一義悉檀，不失三悉檀益。大概判之，皆屬隨情為粗耳。
若以七種二諦歷五味教者：乳教有別、圓入別、圓，三種二諦，二粗一妙。酪教但實有二諦，純粗。生蘇具七種二諦，六粗一妙。熟蘇六種，五粗一妙。法華但有一圓二諦，無六方便，唯妙不粗。題標為妙，意在於此，是為相待判粗妙也。
四、開粗顯妙者，三世如來本令眾生開佛知見，得無生忍，大事因緣出現於世。《法華論》云：「蓮華出水義：不可盡出離小乘泥濁水故，入如來大眾中坐，如諸菩薩坐蓮華上，聞說無上清凈智慧」者，必非坐華葉也。乃是諸菩薩聞說一圓道，證一圓果，處華王界，同舍那佛坐蓮華臺耳。佛意如此。始見我身，初聞一實，已入華臺。為未入者，從頓開漸，更以異方便，助顯第一義。說諸二諦，或單、或復、或不可思議，種種不同，皆為華臺而作方便。但如來常寂，而化周法界，實不分別，先謀后動，施此汲引慈善根力，令諸眾生從此得入。
有人言：「始自鹿苑，皆是法華弄引。」今言不爾。且近說寂滅道場已來，悉為法華弄引，所以光照他土現佛，悉為頓開漸。文殊引先佛，亦為頓開漸。如此弄引，猶恨其近。從大
【現代漢語翻譯】 亦不得道？
答：
不得中道，故稱隨情。諸佛如來不空說法，雖非中道第一義悉檀（真實之義），不失三悉檀（三種成就）益。大概判之，皆屬隨情為粗耳。
若以七種二諦（世俗諦和勝義諦）歷五味教（佛陀教法的五個階段）者：乳教（《華嚴經》）有別、圓入別、圓，三種二諦，二粗一妙。酪教（《阿含經》）但實有二諦，純粗。生蘇（《方等經》）具七種二諦，六粗一妙。熟蘇（《般若經》）六種，五粗一妙。《法華經》但有一圓二諦，無六方便，唯妙不粗。題標為妙，意在於此，是為相待判粗妙也。
四、開粗顯妙者，三世如來本令眾生開佛知見，得無生忍（對事物不生不滅的深刻理解），大事因緣出現於世。《法華論》云：『蓮華出水義：不可盡出離小乘泥濁水故，入如來大眾中坐，如諸菩薩坐蓮華上，聞說無上清凈智慧』者，必非坐華葉也。乃是諸菩薩聞說一圓道，證一圓果，處華王界，同舍那佛（宇宙的化身佛）坐蓮華臺耳。佛意如此。始見我身，初聞一實，已入華臺。為未入者，從頓開漸，更以異方便，助顯第一義。說諸二諦，或單、或復、或不可思議，種種不同，皆為華臺而作方便。但如來常寂，而化周法界，實不分別，先謀后動，施此汲引慈善根力，令諸眾生從此得入。
有人言：『始自鹿苑（佛陀初轉法輪之地），皆是法華弄引。』今言不爾。且近說寂滅道場已來，悉為法華弄引，所以光照他土現佛，悉為頓開漸。文殊（文殊菩薩）引先佛，亦為頓開漸。如此弄引，猶恨其近。從大
【English Translation】 Also, not attaining the Dao (path)?
Answer:
Not attaining the Middle Way, hence called 'following sentiment'. Though the Tathagatas (Buddhas) do not speak emptily, even if it's not the Middle Way's First Principle Siddhantha (ultimate meaning), it doesn't lose the benefit of the three Siddhanthas (three kinds of accomplishments). Generally speaking, it all belongs to 'following sentiment' and is considered coarse.
If using the seven kinds of Two Truths (conventional truth and ultimate truth) to analyze the Five Flavors of Teachings (five stages of Buddha's teachings): The Milk Teaching (Avatamsaka Sutra) has three kinds of Two Truths: Separate, Round entering Separate, and Round, with two coarse and one subtle. The Curd Teaching (Agama Sutras) only has the Two Truths of reality, purely coarse. The Raw Butter (Vaipulya Sutras) possesses all seven kinds of Two Truths, with six coarse and one subtle. The Cooked Butter (Prajna Sutras) has six kinds, with five coarse and one subtle. The Lotus Sutra only has one Round Two Truths, without the six expedient means, only subtle and not coarse. The title emphasizes 'subtle', the meaning lies here, this is the relative judgment of coarse and subtle.
Fourth, 'opening the coarse and revealing the subtle': The Tathagatas (Buddhas) of the three times originally intended to enable sentient beings to open the Buddha's knowledge and vision, attain Anutpattika-dharma-kshanti (the acceptance of the non-arising of all dharmas), and appear in the world due to a great cause and condition. The Treatise on the Lotus Sutra says: 'The meaning of the lotus flower emerging from the water: it is impossible to completely leave the muddy water of the Hinayana (Small Vehicle), therefore entering the assembly of the Tathagata (Buddha), sitting like the Bodhisattvas sitting on lotus flowers, hearing the unsurpassed pure wisdom', it is certainly not sitting on lotus leaves. Rather, it is that the Bodhisattvas, hearing the one Round Path, realize the one Round Fruit, dwell in the Lotus Flower World, and sit on the lotus pedestal together with Vairocana Buddha (the cosmic Buddha). The Buddha's intention is like this. Initially seeing my body, first hearing the One Reality, already entering the Lotus Pedestal. For those who have not yet entered, from sudden opening to gradual, further using different expedient means to help reveal the First Principle. Speaking of the various Two Truths, whether single, repeated, or inconceivable, all kinds of differences, all are expedient means for the Lotus Pedestal. But the Tathagata (Buddha) is always in stillness, yet transforms throughout the Dharma Realm, truly not distinguishing, planning first and acting later, bestowing this drawing and guiding compassionate root power, enabling all sentient beings to enter from here.
Someone says: 'Starting from Deer Park (where the Buddha first turned the Wheel of Dharma), all are the Lotus Sutra's preliminary guidance.' Now I say it is not so. Furthermore, speaking from the Bodhi tree (place of enlightenment) onwards, all is the Lotus Sutra's preliminary guidance, therefore the light illuminating other lands manifesting Buddhas, all is from sudden opening to gradual. Manjusri (Manjusri Bodhisattva) guiding the previous Buddha, is also from sudden opening to gradual. Such preliminary guidance is still considered close. From great
通智勝已來，而為眾生作法華方便，當知不止近在寂場。又此猶近，從本成佛已來，而為眾生作華臺方便。又復猶近，從本行菩薩道時，而為眾生作華臺方便。文云：「我本立誓願，普令一切眾，亦同得此道。」當知，弄引豈止今耶！本來所化入華臺者，自是一邊，其未入者，如上方便不息，中間亦如是。若從《華嚴》、《方等》、《般若》等經，或別入通、圓入通、圓入別等入華臺者，與本入者無異，復自是一邊。其未入者，四味調熟，皆於此經得入華臺。諸教之中或住三味、二味、一味，或全生者，皆決粗令妙，悉入華臺。
三藏保果，難破已破，難開已開，況易破易開，悉隨情仍本，當門顯實，即入華臺。文云：「七寶大車，其數無量，各賜諸子。」(云云)此即開權顯實，諸粗皆妙，絕待妙也。
若如上說，《法華》總括眾經，而事極於此，佛出世之本意，諸教法之指歸。人不見此理，謂是因緣事相，輕慢不止，舌爛口中。若得其旨，深見七種，二十一種無量教門，意氣博遠，更相間入，繡淡精微，橫周豎窮，悉歸會《法華》。二萬燈明、迦葉等古佛設教，妙極於此。有經云：「彌勒當來，亦妙極於此。釋迦仰同三世，亦妙極於此。」《涅槃》贖命重寶，重抵掌耳。觀此妙旨，宏壯包籠，尋者須
【現代漢語翻譯】 現代漢語譯本： 通智勝佛（過去佛名）以來，爲了眾生施設說法華的方便，應當知道這不止是最近在菩提樹下的事。而且這還算近的，從最初成佛以來，就爲了眾生施設華臺的方便。而且這還算近的，從最初修行菩薩道時，就爲了眾生施設華臺的方便。《法華經》中說：『我本立誓願，普令一切眾，亦同得此道。』應當知道，引導眾生豈止是現在呢！本來就被教化而進入華臺世界的眾生，自然是一部分，那些還沒有進入的，像上面所說的方便教化不會停止，中間也是這樣。如果從《華嚴經》、《方等經》、《般若經》等經典，或者通過別教進入、通過圓教進入、圓教進入別教等方式進入華臺世界的眾生，與本來就進入的眾生沒有區別，這又是一部分。那些還沒有進入的，四味法乳調和成熟，都能在此經中得以進入華臺世界。各種教法之中，或者停留在三味、二味、一味，或者完全是新生的，都能決定將粗淺的教法轉變為精妙的教法，全部進入華臺世界。
三藏教所保有的果位，難以破除的已經破除，難以開啟的已經開啟，更何況容易破除容易開啟的，都隨著眾生的根性，仍然保持其本來的狀態，在相應的法門中顯現真實，立即進入華臺世界。《法華經》中說：『七寶大車，其數無量，各賜諸子。』（云云）這就是開權顯實，各種粗淺的教法都變為精妙的教法，是絕對待的精妙。
如果像上面所說，《法華經》總括了所有經典，而事情也到了極點，這是佛陀出世的本意，是各種教法的最終歸宿。人們不明白這個道理，認為是因緣事相，輕慢不止，舌頭會在口中潰爛。如果領會了其中的旨意，就能深刻地看到七種、二十一種無量的教門，意氣博大深遠，互相滲透，像刺繡一樣精細微妙，橫向周遍，縱向窮盡，全部歸於《法華經》。二萬燈明佛、迦葉佛等古佛所設立的教法，精妙到了極點。有經書說：『彌勒佛將來，也精妙到了極點。釋迦牟尼佛仰慕並等同於過去、現在、未來三世諸佛，也精妙到了極點。』《涅槃經》中贖命的重寶，也只能拍手讚歎。觀察這個精妙的旨意，宏大包容，尋求真理的人必須
【English Translation】 English version: Since the time of Buddhas like Universal Wisdom Surpassing (a past Buddha), the expedient means of the Lotus Sutra have been employed for sentient beings. Know that this is not limited to the recent event under the Bodhi tree. Moreover, even that is relatively recent. Since the very beginning of his Buddhahood, he has been providing the expedient means of the jeweled dais for sentient beings. Furthermore, even that is relatively recent. Since the very beginning of his practice of the Bodhisattva path, he has been providing the expedient means of the jeweled dais for sentient beings. The text says: 'I originally made a vow, to universally enable all beings to attain this path together.' Know that guiding beings is not limited to the present! Those who were originally transformed and entered the jeweled dais world are naturally one group. Those who have not yet entered, the aforementioned expedient means do not cease, and it is the same in between. If, from sutras such as the Avatamsaka Sutra (Flower Garland Sutra), Vaipulya Sutras (extensive sutras), Prajna Sutras (wisdom sutras), etc., beings enter the jeweled dais through separate teachings, through perfect teachings, or through perfect teachings entering separate teachings, they are no different from those who entered originally. This is another group. Those who have not yet entered, with the four flavors of Dharma well-ripened, can all enter the jeweled dais through this sutra. Among the various teachings, those who dwell in three flavors, two flavors, or one flavor, or those who are entirely new, can all decisively transform the coarse into the wonderful, and all enter the jeweled dais.
The fruit protected by the Tripitaka (three collections of scriptures), what was difficult to break has been broken, and what was difficult to open has been opened. How much more so for what is easy to break and easy to open. All follow their inclinations, remaining in their original state, revealing the truth at the appropriate gate, and immediately entering the jeweled dais. The text says: 'Jeweled great carriages, their number is immeasurable, each bestowed upon the various children.' (etc.) This is the opening of the provisional and the revealing of the real, all coarse teachings become wonderful teachings, the wonderful beyond comparison.
If as stated above, the Lotus Sutra encompasses all sutras, and the matter reaches its culmination here, this is the original intention of the Buddha's appearance in the world, the ultimate destination of all teachings. People do not see this principle, considering it to be a matter of causes and conditions, and their slander does not cease, causing their tongues to rot in their mouths. If one grasps its essence, one can deeply see the seven kinds, twenty-one kinds, and immeasurable teachings, their intention vast and far-reaching, interpenetrating each other, embroidered with delicate precision, horizontally encompassing and vertically exhaustive, all returning to the Lotus Sutra. The teachings established by ancient Buddhas such as Twenty Thousand Lamp Buddhas and Kashyapa Buddha, are supremely wonderful in this way. There are sutras that say: 'Maitreya (the future Buddha) in the future, will also be supremely wonderful in this way. Shakyamuni Buddha, admiring and equaling the Buddhas of the three times (past, present, future), is also supremely wonderful in this way.' The precious treasure for redeeming life in the Nirvana Sutra, can only be applauded. Observing this wonderful essence, vast and encompassing, the seeker must
曠其意，莫以人情局彼太虛也。
《攝大乘》明十勝相義，咸謂深極，使《地論》翻宗。今試以十妙比之，彼有所漏。且用理妙，比依止勝相，明不思議因緣四句破執，豈留黎耶、庵摩羅為依止耶？四悉檀施設，不止立無明他生一句，彼直是一道明義，不見開合衆經頓漸為物，約教、約行，隨情、隨智，大包佛化，深括始終。因緣一境，已廣于依止。更用四四諦、七二諦、五三諦、一諦等比者，彼無準擬。跡中十妙，已有所漏，本中十妙，群經所無，何況彼論？又觀心十妙，即得行用，不如貧人，數果頭寶。當知十妙法門，鱗沓重積，可勝言哉！天竺《大論》尚非其類，真丹人師何勞及語？此非誇耀法相然耳。思自見之，無俟辭費也。
五明三諦者，眾經備有其義，而名出《纓珞》，《仁王》謂有諦、無諦、中道第一義諦。今經亦有其義，〈壽量〉云：「非如非異」即中道。如即真，異即俗。
問：
若此經無四種因緣等名，那用其義？答：
五住、二死，名出《勝鬘》，《涅槃》不應用其義。若不用五住，則不破無明。若不用二死，則非常住。又，三佛名出《楞伽》，余經應無三佛義。眾經皆是佛說，名乃不同，義不可壅(云云)。
今明三諦為三：一、明三諦。二、判粗妙
。三、開粗顯妙。卻前兩種二諦，以不明中道故，就五種二諦，得論中道，即有五種三諦。約別入通，點非有漏非無漏，三諦義成：有漏是「俗」；無漏是「真」；非有漏非無漏是「中」。當教論中，但異空而已；中無功用，不備諸法。圓入通三諦者，二諦不異前；點非漏非無漏具一切法，與前中異也。別三諦者，開彼俗為兩諦，對真為中。中，理而已(云云)。圓入別三諦者，二諦不異前，點真中道具足佛法也。圓三諦者，非但中道具足佛法，真、俗亦然。三諦圓融，一三、三一，如《止觀》中說(云云)。
二判粗妙者，別、圓入通，帶通方便，故為粗；別不帶通為妙。圓入別帶別方便為粗；圓不帶方便，最妙。
約五味教者，乳教說三種三諦，二粗一妙。酪教但粗無妙。生蘇、熟蘇，皆具五種三諦，四粗一妙。此經唯一種三諦，即相待妙也。
三、開粗顯妙，決前諸粗入一妙，三諦無所可待，是為絕待妙也。
六、明一諦者，《大經》云：「所言二諦，其實是一，方便說二。如醉未吐，見日月轉，謂有轉日及不轉日。」醒人但見不轉，不見於轉。轉二為粗，不轉為妙。三藏全是轉二，同彼醉人。諸大乘經帶轉二、說不轉一。今經正直舍方便，但說無上道，不轉一實，是故為妙。《地持
【現代漢語翻譯】 現代漢語譯本：三、開粗顯妙。破斥前面兩種二諦，因為它們不明白中道，就五種二諦來說，才能論述中道，即有五種三諦。從別教進入通教，點明非有漏非無漏，三諦的意義成立：有漏是『俗諦』；無漏是『真諦』；非有漏非無漏是『中諦』。當教所論的中，只是與空不同而已；中沒有功用，不具備諸法。圓教進入通教的三諦，二諦與前面相同；點明非有漏非無漏具備一切法，與前面的中不同。別教的三諦，將俗諦分為兩諦，與真諦相對為中諦。中諦，只是理而已（此處省略）。圓教進入別教的三諦，二諦與前面相同，點明真諦和中諦都具備佛法。圓教的三諦，不僅中諦具備佛法，真諦和俗諦也是如此。三諦圓融，一即三、三即一，如《止觀》（《摩訶止觀》）中所說（此處省略）。 二、判斷粗妙，別教和圓教進入通教，帶有通教的方便，所以是粗；別教不帶通教的方便為妙。圓教進入別教，帶有別教的方便為粗；圓教不帶方便，最為妙。 約五味教來說，乳教說三種三諦，二粗一妙。酪教只有粗沒有妙。生蘇、熟蘇，都具有五種三諦，四粗一妙。此經（《法華經》）只有一種三諦，即相待妙。 三、開粗顯妙，決斷前面各種粗顯的教義，進入一種妙的三諦，三諦沒有什麼可以對待的，這稱為絕待妙。 六、闡明一諦，《大經》（《涅槃經》）說：『所說的二諦，其實是一，方便說為二。如同醉酒未吐的人，看見日月旋轉，認為有旋轉的日和不旋轉的日。』清醒的人只看見不旋轉的日，看不見旋轉的日。旋轉的二為粗，不旋轉的一為妙。三藏教全是旋轉的二，如同醉酒的人。諸大乘經帶有旋轉的二，說不旋轉的一。今經（《法華經》）正直捨棄方便，只說無上道，不旋轉的一實，所以為妙。《地持》（《菩薩地持經》)
【English Translation】 English version: Three, revealing the subtle by opening up the coarse. Refuting the previous two types of two truths (two aspects of reality: conventional truth and ultimate truth), because they do not understand the Middle Way (the path of moderation between extremes), only by discussing the five types of two truths can the Middle Way be discussed, which means there are five types of three truths (three aspects of reality: emptiness, provisional existence, and the Middle Way). From the Distinct Teaching entering the Common Teaching, pointing out that neither defiled (with outflows) nor undefiled (without outflows) establishes the meaning of the three truths: defiled is 'conventional truth'; undefiled is 'ultimate truth'; neither defiled nor undefiled is 'the Middle Way'. The Middle Way discussed in the Appropriate Teaching is only different from emptiness; the Middle Way has no function and does not encompass all dharmas (phenomena). The three truths of the Perfect Teaching entering the Common Teaching, the two truths are the same as before; pointing out that neither defiled nor undefiled encompasses all dharmas, which is different from the previous Middle Way. The three truths of the Distinct Teaching, dividing the conventional truth into two truths, and the Middle Way is relative to the ultimate truth. The Middle Way is just principle (omitted here). The three truths of the Perfect Teaching entering the Distinct Teaching, the two truths are the same as before, pointing out that the ultimate truth and the Middle Way both possess the Buddha-dharma (teachings of the Buddha). The three truths of the Perfect Teaching, not only does the Middle Way possess the Buddha-dharma, but the ultimate truth and conventional truth are also like this. The three truths are perfectly harmonized, one is three, and three is one, as described in the Zhi Guan (Mohe Zhiguan). (omitted here). Two, judging the coarse and subtle, the Distinct and Perfect Teachings entering the Common Teaching carry the expedient of the Common Teaching, so they are coarse; the Distinct Teaching without the expedient of the Common Teaching is subtle. The Perfect Teaching entering the Distinct Teaching carries the expedient of the Distinct Teaching, so it is coarse; the Perfect Teaching without expedient is the most subtle. Speaking in terms of the Five Flavors of Teaching, the Milk Teaching speaks of three types of three truths, two coarse and one subtle. The Curd Teaching only has coarse and no subtle. The Raw Butter and Cooked Butter both have five types of three truths, four coarse and one subtle. This Sutra (the Lotus Sutra) only has one type of three truths, which is the relative subtle. Three, revealing the subtle by opening up the coarse, decisively entering one subtle three truths by resolving the previous coarse teachings, the three truths have nothing to be compared with, this is called the absolute subtle. Six, clarifying the one truth, the Great Sutra (the Nirvana Sutra) says: 'What is said about the two truths is actually one, expediently spoken as two. Like a drunk person who has not vomited, seeing the sun and moon rotating, thinking there is a rotating sun and a non-rotating sun.' A sober person only sees the non-rotating sun and does not see the rotating sun. The rotating two is coarse, and the non-rotating one is subtle. The Tripitaka Teaching is all about the rotating two, like a drunk person. The Great Vehicle Sutras carry the rotating two and speak of the non-rotating one. This Sutra (the Lotus Sutra) directly abandons expedient and only speaks of the unsurpassed path, the non-rotating one reality, therefore it is subtle. The Dì Chí (the Bodhisattva Bhumi Sutra)
》明地相明義，說相似法。地實明義，說真實法。又教門方便即教道明義，說所證法即證道明義。今借用之。「諸佛法久后，要當說真實」，即地實義。「道場所得法」，即是證道明義，是故妙也。執著此實，實語是虛語，生語見故，故名為粗。融通無著是故言妙。開粗顯妙可解(云云)。
諸諦不可說者，「諸法從本來，常自寂滅相」，那得諸諦紛紜相礙？一諦尚無，諸諦安有？一一皆不可說，可說為粗，不可說為妙。不可說亦不可說是妙，是妙亦妙，言語道斷故。若通作不可說者，生生不可說，乃至不生不生不可說。前不可說為粗，不生不生不可說為妙。若粗異妙，相待不融；粗妙不二，即絕待妙也(云云)。
約五味教者，乳教一粗無諦，一妙無諦。酪教一粗無諦。生蘇三粗無諦，一妙無諦。熟蘇二粗無諦，一妙無諦。此經但一妙無諦。開粗如前(云云)。
問
何故大小通論無諦？答：
《釋論》云：「不破聖人心中所得涅槃，為未得者執涅槃生戲論，如緣無生使，故破。」言無諦也。
問：
若爾，小乘得與不得俱皆被破，大乘得與不得亦俱應破。
答：
不例。小乘猶有別惑可除、別理可顯故，雖得須破；中道不爾，得云何破？
問：
【現代漢語翻譯】 現代漢語譯本： 明地相明義，是說相似的法。地實明義，是說真實的法。又教門方便即教道明義，是說所證的法即證道明義。現在借用這些概念。「諸佛法久后，要當說真實」，就是地實義。「道場所得法」，就是證道明義，所以是妙的。執著于這個真實，真實的話也就成了虛假的話，因為產生了語見，所以稱為粗。融通無礙，所以說是妙。開粗顯妙可以這樣理解（以上）。 諸諦不可說，是因為「諸法從本來，常自寂滅相」，哪裡會有諸諦紛紜相礙的情況？一個諦都沒有，哪裡會有諸諦？每一個都不可說，可說就是粗，不可說就是妙。不可說也不可說是妙，是妙也是妙，因為言語的道路已經斷絕。如果都理解為不可說，那麼生生不可說，乃至不生不生也不可說。前一個不可說是粗，不生不生不可說是妙。如果粗和妙是不同的，那麼就相對而不融合；粗妙不二，就是絕對的妙（以上）。 從五味教的角度來說，乳教是粗和妙都沒有諦。酪教是粗沒有諦。生蘇是三個粗沒有諦，一個妙沒有諦。熟蘇是兩個粗沒有諦，一個妙沒有諦。這部經只有一個妙沒有諦。開粗顯妙如前所述（以上）。 問： 為什麼大小乘都通論沒有諦？ 答： 《釋論》（註釋）中說：『不破聖人心中所得涅槃（Nirvana，寂滅），是爲了防止未得涅槃的人執著涅槃而產生戲論，就像緣無生使一樣，所以要破除。』這就是說沒有諦。 問： 如果這樣，小乘（Hinayana）的得與不得都應該被破除，大乘（Mahayana）的得與不得也應該都被破除。 答： 不能這樣類比。小乘還有可以去除的個別迷惑，可以顯現的個別道理，所以即使得到了也要破除；中道（Madhyamaka）不是這樣，得到了還怎麼破除？ 問：
【English Translation】 English version: 'Ming Di Xiang Ming Yi' (明地相明義, Explaining the Meaning of the Ground Aspect) speaks of similar Dharmas. 'Di Shi Ming Yi' (地實明義, Explaining the Meaning of the Real Ground) speaks of true Dharmas. Furthermore, the expedient of the teaching gate is 'Jiao Dao Ming Yi' (教道明義, Explaining the Meaning of the Teaching Path), and speaking of the Dharma that is realized is 'Zheng Dao Ming Yi' (證道明義, Explaining the Meaning of the Realized Path). Now, these concepts are borrowed. 'The Buddhas, after a long time, must speak the truth,' which is the meaning of 'Di Shi' (地實, Real Ground). 'The Dharma obtained in the Bodhi-mandala' (道場所得法, 道場 is Bodhi-mandala), is the meaning of 'Zheng Dao Ming Yi' (證道明義, Explaining the Meaning of the Realized Path), therefore it is wonderful. Clinging to this reality, real words become false words, because the view of language arises, hence it is called coarse. Being unobstructed and all-pervasive is why it is called wonderful. The revealing of the wonderful through the opening of the coarse can be understood in this way (above). The Truths are unspeakable because 'All Dharmas, from the very beginning, are always in a state of tranquil extinction.' How can there be a situation where the Truths are in conflict and obstruction? There isn't even one Truth, so how can there be many Truths? Each and every one is unspeakable; to speak of them is coarse, and to not speak of them is wonderful. To say that the unspeakable is also unspeakable is wonderful; that which is wonderful is also wonderful, because the path of language is cut off. If everything is understood as unspeakable, then birth after birth is unspeakable, even non-birth and non-non-birth are unspeakable. The former unspeakable is coarse, and non-birth and non-non-birth being unspeakable is wonderful. If coarse and wonderful are different, then they are relative and do not merge; coarse and wonderful are not two, which is absolute wonderfulness (above). From the perspective of the Five Flavors of Teaching, the Milk Teaching is that neither coarse nor wonderful has Truth. The Curd Teaching is that coarse has no Truth. The Raw Butter Teaching is that three coarse have no Truth, and one wonderful has no Truth. The Cooked Butter Teaching is that two coarse have no Truth, and one wonderful has no Truth. This Sutra only has one wonderful without Truth. The revealing of the wonderful through the opening of the coarse is as previously stated (above). Question: Why is it that both the Great and Small Vehicles generally discuss the absence of Truth? Answer: The 'Shilun' (釋論, Commentary) says: 'Not refuting the Nirvana (涅槃, extinction) attained in the minds of the sages is to prevent those who have not attained Nirvana from clinging to Nirvana and creating frivolous arguments, like relying on non-birth to cause [problems], therefore it is refuted.' This is what is meant by saying there is no Truth. Question: If that is the case, then both attainment and non-attainment in the Hinayana (小乘, Small Vehicle) should be refuted, and both attainment and non-attainment in the Mahayana (大乘, Great Vehicle) should also be refuted. Answer: It cannot be compared in that way. The Hinayana still has individual delusions that can be removed and individual principles that can be revealed, so even if it is attained, it must be refuted; the Madhyamaka (中道, Middle Way) is not like that, how can it be refuted if it is attained? Question:
若爾，中道唯應有一實諦，不應言無諦也？
答：
為未得者執中生惑，故須無諦。實得者有，戲論者無(云云)。
妙法蓮華經玄義卷第二下 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第三上
天臺智者大師說
二、諸境開合者，先用十如為首。何者？此經命章絕言稱歎十如。
今更說五境，云何同異耶？十二因緣與十如開合者，名異故言開，義同故言合。無明支合如是性。行支合如是相。識、名色、六入、觸、受合如是體。愛合如是緣。取合如是力、作。有合如是因。生、老死合如是果、報等(云云)。
又總合者，如是相合行、有兩支。如是性合無明、愛、取三支。如是體合識、名色乃至老死七支。如是力還是煩惱道三支，無明、愛、取能生業力。如是作，還是行、有二支，能為苦作業也。如是因還是行、有二支，為七苦作因也。如是緣還是無明、愛、取三支，能潤業取苦也。如是果還是行、有之習果也。如是報還是行、有之業，招名色等報。此兩番通用思議十二因緣。合六道十如是。
次用不思議十二因緣合四聖十如者，無明支轉即變為明，明即了因，成聖人如是性。惡行支轉即變為善行，善行即緣因
【現代漢語翻譯】 現代漢語譯本： 問：如果這樣，中道就應該只有一個真實的真諦，不應該說沒有真諦吧？ 答： 爲了那些尚未證得中道的人執著于中道而產生迷惑，所以需要說沒有真諦。對於真正證得中道的人來說，中道是存在的；對於那些以戲論為樂的人來說，中道是不存在的（以上省略部分內容）。
《妙法蓮華經玄義》卷第二下 大正藏第 33 冊 No. 1716 《妙法蓮華經玄義》
《妙法蓮華經玄義》卷第三上
天臺智者大師說
二、關於諸境的開合，首先以十如為首。為什麼呢？因為此經在命章中用盡言辭來稱歎十如。
現在再來說五境，它們之間有什麼相同和不同呢？十二因緣與十如的開合關係是：名稱不同所以說是『開』，意義相同所以說是『合』。無明支合於如是性。行支合於如是相。識、名色、六入、觸、受合於如是體。愛支合於如是緣。取支合於如是力、作。有支合於如是因。生、老死合於如是果、報等（以上省略部分內容）。
又，總的來說，如是相合於行、有兩支。如是性合於無明、愛、取三支。如是體合於識、名色乃至老死七支。如是力還是煩惱道三支，無明、愛、取能產生業力。如是作，還是行、有二支，能作為苦的作業。如是因還是行、有二支，為七苦作因。如是緣還是無明、愛、取三支，能滋潤業而取苦。如是果還是行、有的習果。如是報還是行、有的業，招致名色等報。這兩番通用思議十二因緣，合於六道十如是。
其次，用不可思議的十二因緣合於四聖十如：無明支轉變就變為明（ming），明即是了因，成就聖人的如是性。惡行支轉變就變為善行，善行即是緣因。
【English Translation】 English version: Question: If that's the case, shouldn't the Middle Way only have one real Truth (satya), and shouldn't it be said that there is no Truth? Answer: For those who have not yet attained it, clinging to the Middle Way creates confusion, so it is necessary to say there is no Truth. For those who have truly attained it, it exists; for those who delight in frivolous discussions, it does not exist (etc.).
《Profound Meaning of the Lotus Sutra》, Scroll 2, Part 2 Taisho Tripitaka, Volume 33, No. 1716, 《Profound Meaning of the Lotus Sutra》
《Profound Meaning of the Lotus Sutra》, Scroll 3, Part 1
Said by Great Master Zhiyi of Tiantai
- Regarding the opening and closing of all realms, first use the Ten Suchnesses (shi ru) as the head. Why? Because this sutra exhausts words to praise the Ten Suchnesses in the chapter on life.
Now let's talk about the Five Realms, what are their similarities and differences? The relationship between the opening and closing of the Twelve Links of Dependent Origination (shi er yin yuan) and the Ten Suchnesses is: the names are different, so it is called 'opening'; the meanings are the same, so it is called 'closing'. The link of Ignorance (wu ming) combines with Suchness of Nature (ru shi xing). The link of Action (xing) combines with Suchness of Appearance (ru shi xiang). Consciousness (shi), Name and Form (ming se), the Six Entrances (liu ru), Contact (chu), and Sensation (shou) combine with Suchness of Essence (ru shi ti). The link of Craving (ai) combines with Suchness of Circumstance (ru shi yuan). The link of Grasping (qu) combines with Suchness of Power (ru shi li) and Function (ru shi zuo). The link of Becoming (you) combines with Suchness of Cause (ru shi yin). Birth (sheng), Old Age (lao), and Death (si) combine with Suchness of Effect (ru shi guo) and Retribution (ru shi bao), etc. (etc.).
Also, generally speaking, Suchness of Appearance combines with the two links of Action and Becoming. Suchness of Nature combines with the three links of Ignorance, Craving, and Grasping. Suchness of Essence combines with the seven links of Consciousness, Name and Form, and even Old Age and Death. Suchness of Power is still the three links of the Path of Afflictions; Ignorance, Craving, and Grasping can generate karmic power. Suchness of Function is still the two links of Action and Becoming, which can act as the karma of suffering. Suchness of Cause is still the two links of Action and Becoming, which act as the cause of the seven sufferings. Suchness of Circumstance is still the three links of Ignorance, Craving, and Grasping, which can moisten karma and grasp suffering. Suchness of Effect is still the habitual effect of Action and Becoming. Suchness of Retribution is still the karma of Action and Becoming, which invites the retribution of Name and Form, etc. These two rounds of common contemplation on the Twelve Links of Dependent Origination combine with the Ten Suchnesses of the Six Realms.
Next, using the inconceivable Twelve Links of Dependent Origination to combine with the Ten Suchnesses of the Four Noble Ones: the link of Ignorance transforms into Clarity (ming), Clarity is the condition of understanding, accomplishing the Suchness of Nature of the Sage. The link of Evil Action transforms into Good Action, Good Action is the condition of circumstance.
，成聖人如是相。識、名色等苦道轉，即法身，成聖人如是體。愛、取二支轉成聖人菩提心，即是如是力。有支含果，變成六度行，即成聖人如是作，亦轉成聖人如是因。此有支轉，有二種：正道轉成如是因，助道轉成聖人如是緣。老死支轉成法性常住，成聖人如是果、報(云云)。又，總作者，體、力、作三法只是煩惱、業、苦，變成法身、菩提心、六度行等。勤習三法，在內成性，在外成相，正意成體，誓願深遠成力，立行成作，牽果成因，相助成緣，克發成果、報(云云)。若細分四聖，節節有異，今取大概，故通釋耳。經云：「一切智愿，猶在不失。」二乘亦得作通釋也。
四種四諦合十如者，生滅、無生兩種苦、集，是六道十如。如是相、如是性是集。如是體是苦。如是作、力、因、緣又是集。如是果、報又是苦(云云)。生滅、無生兩種道、滅，是析、體二乘及通菩薩十如。如是相、性即是道。如是體即是滅。如是力、作、因、緣皆是道。如是果、報又是滅。無量、無作兩種苦、集，即是四聖界外果報十如。集諦即是界外如是相、性、力、作、因、緣也。苦諦即是界外如是體、果、報等(云云)。無量、無作兩種道、滅，即是四聖界外涅槃十如。道諦即是涅槃性、相、力、作、因、緣等，亦是般若
【現代漢語翻譯】 現代漢語譯本：成就聖人就是這樣的表相。將識（vijñāna，了別作用）、名色（nāmarūpa，精神和物質的結合）等苦道轉化，就是法身（dharmakāya，佛的法性之身），成就聖人就是這樣的本體。將愛（tṛṣṇā，渴愛）、取（upādāna，執取）二支轉化成聖人的菩提心（bodhicitta，覺悟之心），就是這樣的力量。有支（bhava，存在）包含果，變成六度行（ṣaṭ pāramitā，六種到達彼岸的修行），就成就聖人這樣的作為，也轉化成聖人這樣的因。此有支的轉化，有兩種：正道（samyag-mārga，正確的道路）轉化成這樣的因，助道轉化成聖人這樣的緣。老死支（jarā-maraṇa，衰老和死亡）轉化成法性常住（dharmatā-nityatā，法性的永恒存在），成就聖人這樣的果、報（等等）。又，總的來說，本體、力量、作為這三法只是煩惱（kleśa，帶來痛苦的情緒）、業（karma，行為）、苦（duḥkha，痛苦），變成法身、菩提心、六度行等。勤奮修習這三法，在內成就自性，在外成就表相，正意成就本體，誓願深遠成就力量，確立行為成就作為，牽引結果成就原因，互相幫助成就緣分，最終成就果、報（等等）。如果細分四聖（catvāri āryasatyāni，四聖諦），每一節都有不同，現在取其大概，所以通盤解釋。經中說：『一切智愿，猶在不失。』二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）也可以作這樣的通盤解釋。 四種四諦（catvāri āryasatyāni，四聖諦）合於十如是（daśa tathatā，十種如是）的解釋是：生滅（utpāda-nirodha，生起和滅亡）、無生（anutpāda，不生）兩種苦、集（duḥkha and samudaya，苦和集），是六道（ṣaḍ gati，六種輪迴的道）的十如是。如是相（tathā lakṣaṇa，如是的相）、如是性（tathā svabhāva，如是的性）是集。如是體（tathā ātman，如是的體）是苦。如是作（tathā karma，如是的作）、力（tathā bala，如是的力量）、因（tathā hetu，如是的原因）、緣（tathā pratyaya，如是的緣）又是集。如是果（tathā phala，如是的結果）、報（tathā vipāka，如是的報）又是苦（等等）。生滅、無生兩種道、滅（mārga and nirodha，道和滅），是析法空觀、體法空觀二乘以及通教菩薩的十如是。如是相、性即是道。如是體即是滅。如是力、作、因、緣皆是道。如是果、報又是滅。無量（apramāṇa，無量）、無作（anābhoga，無作）兩種苦、集，即是四聖界外果報的十如是。集諦（samudaya-satya，集諦）即是界外如是相、性、力、作、因、緣。苦諦（duḥkha-satya，苦諦）即是界外如是體、果、報等（等等）。無量、無作兩種道、滅，即是四聖界外涅槃（nirvāṇa，寂滅）的十如是。道諦（mārga-satya，道諦）即是涅槃的性、相、力、作、因、緣等，也是般若（prajñā，智慧）。
【English Translation】 English version: Achieving sainthood is like this appearance. Transforming the suffering path of vijñāna (consciousness, the function of distinguishing), nāmarūpa (name and form, the combination of mind and matter), etc., is the dharmakāya (the body of the Dharma, the Dharma-nature body of the Buddha), and achieving sainthood is like this essence. Transforming the two branches of tṛṣṇā (craving, thirst) and upādāna (grasping, clinging) into the bodhicitta (mind of enlightenment) of a saint is like this power. The bhava (existence) branch contains the fruit and becomes the practice of ṣaṭ pāramitā (six perfections, the six practices to reach the other shore), which achieves the saint's actions and also transforms into the saint's cause. This transformation of the bhava branch has two aspects: the samyag-mārga (right path) transforms into such a cause, and the auxiliary path transforms into such a condition for the saint. The jarā-maraṇa (old age and death) branch transforms into the dharmatā-nityatā (eternal existence of Dharma-nature), achieving the saint's fruit and retribution (etc.). Furthermore, in general, the three dharmas of essence, power, and action are merely kleśa (afflictions, emotions that bring suffering), karma (actions), and duḥkha (suffering), which transform into the dharmakāya, bodhicitta, ṣaṭ pāramitā, etc. Diligently practicing these three dharmas, internally achieving nature, externally achieving appearance, right intention achieving essence, profound vows achieving power, establishing actions achieving action, leading to results achieving cause, assisting each other achieving conditions, and ultimately achieving fruit and retribution (etc.). If we divide the catvāri āryasatyāni (Four Noble Truths) in detail, each section is different, but now we take the general outline, so we explain it comprehensively. The sutra says: 'The wisdom and vows of all knowledge are still not lost.' The śrāvaka-yāna and pratyekabuddha-yāna (Two Vehicles) can also be interpreted in this comprehensive way. The explanation of the four types of catvāri āryasatyāni (Four Noble Truths) combined with the daśa tathatā (Ten Suchnesses) is as follows: The two types of duḥkha and samudaya (suffering and accumulation) of utpāda-nirodha (arising and ceasing) and anutpāda (non-arising) are the Ten Suchnesses of the ṣaḍ gati (Six Realms). The tathā lakṣaṇa (such appearance) and tathā svabhāva (such nature) are accumulation. The tathā ātman (such body) is suffering. The tathā karma (such action), tathā bala (such power), tathā hetu (such cause), and tathā pratyaya (such condition) are also accumulation. The tathā phala (such result) and tathā vipāka (such retribution) are also suffering (etc.). The two types of mārga and nirodha (path and cessation) of arising and ceasing and non-arising are the Ten Suchnesses of the Two Vehicles of analytical emptiness and substantial emptiness, as well as the bodhisattvas of the common teaching. Such appearance and nature are the path. Such body is cessation. Such power, action, cause, and condition are all the path. Such result and retribution are also cessation. The two types of duḥkha and samudaya of apramāṇa (immeasurable) and anābhoga (unconditioned) are the Ten Suchnesses of the fruit and retribution beyond the realm of the Four Saints. The samudaya-satya (Truth of Accumulation) is the such appearance, nature, power, action, cause, and condition beyond the realm. The duḥkha-satya (Truth of Suffering) is the such body, result, retribution, etc., beyond the realm (etc.). The two types of mārga and nirodha of immeasurable and unconditioned are the Ten Suchnesses of nirvāṇa (cessation) beyond the realm of the Four Saints. The mārga-satya (Truth of the Path) is the nature, appearance, power, action, cause, and condition of nirvāṇa, and it is also prajñā (wisdom).
、解脫也。滅諦即是涅槃體、果、報等，亦成常住法身也(云云)。
四種四諦合四種十二因緣者，生滅、無生兩苦集，即是兩種思議十二因緣。生滅、無生兩種道滅，即是兩種思議十二因緣，無明滅乃至老死滅也。無量、無作兩苦集，即是兩不思議十二因緣也。無量、無作兩道滅，即是兩不思議十二因緣，無明滅乃至老死滅，此可解。
七種二諦合十如者，藏、通、別、圓入通凡四俗，皆是六道十如也。藏、通兩真是二乘十如也。別、圓入別兩俗：有邊是六道十如；無邊是二乘十如。圓俗此通九法界十如。別入通、圓入通、別、圓入別、圓，凡五種真，皆是佛法界十如也。
七種二諦合四種十二因緣者，藏、通、別、圓入通凡四俗，即是思議兩種十二因緣。藏、通兩真即是思議十二因緣，無明滅乃至老死滅也。別、圓入別兩俗：有邊是思議十二因緣；無邊是思議無明滅乃至老死滅。圓俗即通界內、外四種十二因緣也。別入通、圓入通、別、圓入別、圓，凡五種真，即是界外不思議十二因緣，無明滅乃至老死滅也。
七種二諦合四種四諦者，實有二諦，即生滅四諦也。幻有二諦，即無生四諦也。別入通、圓入通兩俗，還是無生苦集也。別入通真，是無量道滅也。圓入通真，是無作道滅也。別
【現代漢語翻譯】 現代漢語譯本： 解脫也。滅諦即是涅槃（Nirvana，寂滅）的本體、果報等，也成就常住法身（Dharmakaya，法身）(如是說)。
四種四諦（Four Noble Truths，四聖諦）合四種十二因緣（Twelve Nidanas，十二緣起）是：生滅、無生兩種苦集，即是兩種思議十二因緣。生滅、無生兩種道滅，即是兩種思議十二因緣，無明滅乃至老死滅也。無量、無作兩種苦集，即是兩不思議十二因緣也。無量、無作兩種道滅，即是兩不思議十二因緣，無明滅乃至老死滅，此可解。
七種二諦（Two Truths，二諦）合十如（Ten Suchnesses，十如是）是：藏、通、別、圓入通凡四俗，皆是六道十如也。藏、通兩真是二乘十如也。別、圓入別兩俗：有邊是六道十如；無邊是二乘十如。圓俗此通九法界十如。別入通、圓入通、別、圓入別、圓，凡五種真，皆是佛法界十如也。
七種二諦合四種十二因緣是：藏、通、別、圓入通凡四俗，即是思議兩種十二因緣。藏、通兩真即是思議十二因緣，無明滅乃至老死滅也。別、圓入別兩俗：有邊是思議十二因緣；無邊是思議無明滅乃至老死滅。圓俗即通界內、外四種十二因緣也。別入通、圓入通、別、圓入別、圓，凡五種真，即是界外不思議十二因緣，無明滅乃至老死滅也。
七種二諦合四種四諦是：實有二諦，即生滅四諦也。幻有二諦，即無生四諦也。別入通、圓入通兩俗，還是無生苦集也。別入通真，是無量道滅也。圓入通真，是無作道滅也。別
【English Translation】 English version: It is liberation. The cessation of suffering (滅諦, Nirodha-satya) is the essence, result, and retribution of Nirvana (涅槃), and it also becomes the eternal Dharmakaya (法身) (so it is said).
The four types of Four Noble Truths (四諦) combined with the four types of Twelve Nidanas (十二因緣) are: the arising and ceasing, and non-arising, of the two types of suffering and accumulation, which are the two types of conceivable Twelve Nidanas. The arising and ceasing, and non-arising, of the two types of path and cessation are the two types of conceivable Twelve Nidanas, from the cessation of ignorance to the cessation of old age and death. The immeasurable and non-active two types of suffering and accumulation are the two types of inconceivable Twelve Nidanas. The immeasurable and non-active two types of path and cessation are the two types of inconceivable Twelve Nidanas, from the cessation of ignorance to the cessation of old age and death; this can be understood.
The seven types of Two Truths (二諦) combined with the Ten Suchnesses (十如) are: the four mundane truths of the Tripitaka (藏), Common (通), Distinct (別), and Perfect (圓) teachings entering the Common teaching, all are the Ten Suchnesses of the six realms. The two ultimate truths of the Tripitaka and Common teachings are the Ten Suchnesses of the two vehicles (聲聞乘 and 緣覺乘). The two mundane truths of the Distinct and Perfect teachings entering the Distinct teaching: the bounded is the Ten Suchnesses of the six realms; the unbounded is the Ten Suchnesses of the two vehicles. The mundane truth of the Perfect teaching encompasses the Ten Suchnesses of the nine realms. The five ultimate truths of the Distinct entering the Common, the Perfect entering the Common, the Distinct and Perfect entering the Distinct, and the Perfect entering the Perfect, all are the Ten Suchnesses of the Buddha realm.
The seven types of Two Truths combined with the four types of Twelve Nidanas are: the four mundane truths of the Tripitaka, Common, Distinct, and Perfect teachings entering the Common teaching, which are the two types of conceivable Twelve Nidanas. The two ultimate truths of the Tripitaka and Common teachings are the conceivable Twelve Nidanas, from the cessation of ignorance to the cessation of old age and death. The two mundane truths of the Distinct and Perfect teachings entering the Distinct teaching: the bounded is the conceivable Twelve Nidanas; the unbounded is the conceivable cessation of ignorance to the cessation of old age and death. The mundane truth of the Perfect teaching encompasses the four types of Twelve Nidanas within and beyond the realm. The five ultimate truths of the Distinct entering the Common, the Perfect entering the Common, the Distinct and Perfect entering the Distinct, and the Perfect entering the Perfect, all are the inconceivable Twelve Nidanas beyond the realm, from the cessation of ignorance to the cessation of old age and death.
The seven types of Two Truths combined with the four types of Four Noble Truths are: the Two Truths of real existence are the Four Noble Truths of arising and ceasing. The Two Truths of illusory existence are the Four Noble Truths of non-arising. The two mundane truths of the Distinct entering the Common and the Perfect entering the Common are still the suffering and accumulation of non-arising. The ultimate truth of the Distinct entering the Common is the cessation of the immeasurable path. The ultimate truth of the Perfect entering the Common is the cessation of the non-active path. Distinct
俗、圓入別俗，此是無量苦集。圓俗是無作苦集。別真是無量道滅。圓入別真、圓真，是無作道滅也。
五種三諦合十如者，別入通、圓入通兩俗，是六道十如。別俗、圓入別俗，有邊是六道十如；無邊是二乘十如。圓俗，意通九界(云云)。五種真諦皆是二乘、菩薩等十如；五種中諦皆是佛界十如也。
五種三諦合四種十二因緣者，別入通、圓入通兩俗，是六道思議十二因緣。別、圓入別兩俗：有邊是思議六道十二因緣生；無邊是思議十二因緣滅。圓俗，義通(云云)。今且用是四種十二因緣，五種真諦即是思議十二因緣滅，亦即是不思議十二因緣生。五種中諦即是不思議十二因緣滅。
五種三諦合四種四諦者，別入通、圓入通兩俗，即無生苦集也。別俗、圓入別俗、圓俗，通是無生之苦集，亦是無生之道滅，亦是無量之苦集也。別入通、圓入通兩真，本取但空邊，是無生道滅也。別真、圓入別真，即是無生之道滅，于無量是苦集。圓真，于無生是道滅，于無量、無作是苦集。別入通中，是無量道滅。圓入通中，是無作道滅。別中，是無量道滅。圓入別中，是無作道滅。圓中，正是無作道滅。
五種三諦合七種二諦者，簡前兩二諦不被合也。次、二種二諦，二俗，即是五種三諦家五種俗。
【現代漢語翻譯】 現代漢語譯本 別入俗諦、圓入別俗諦，這些是無量苦集（無盡的痛苦和煩惱的集合）。圓俗諦是無作苦集（非由作為產生的痛苦和煩惱的集合）。別真諦是無量道滅（無盡的解脫之道）。圓入別真諦、圓真諦，是無作道滅（非由作為產生的解脫之道）。 五種三諦（五種不同的三諦組合方式）結合十如是（十種如是相），別入通俗諦、圓入通俗諦這兩種俗諦，是六道（天、人、阿修羅、地獄、餓鬼、畜生）的十如是。別俗諦、圓入別俗諦，有邊（有限制的）是六道的十如是；無邊（無限制的）是二乘（聲聞、緣覺）的十如是。圓俗諦，其意義貫通九界（佛以外的九個界別）。五種真諦都是二乘、菩薩等的十如是；五種中諦都是佛界的十如是。 五種三諦結合四種十二因緣，別入通俗諦、圓入通俗諦這兩種俗諦，是六道思議十二因緣（可以通過思維理解的十二因緣）。別俗諦、圓入別俗諦：有邊是思議六道十二因緣生（產生）；無邊是思議十二因緣滅（寂滅）。圓俗諦，意義貫通。現在且用這四種十二因緣，五種真諦就是思議十二因緣滅，也就是不思議十二因緣生（無法通過思維理解的十二因緣的產生）。五種中諦就是不思議十二因緣滅。 五種三諦結合四種四諦（苦、集、滅、道），別入通俗諦、圓入通俗諦這兩種俗諦，即是無生苦集（非由生而有的苦和煩惱的集合）。別俗諦、圓入別俗諦、圓俗諦，都是無生之苦集，也是無生之道滅（非由生而有的解脫之道），也是無量之苦集。別入通真諦、圓入通真諦這兩種真諦，原本取但空邊（只取空性的一面），是無生道滅。別真諦、圓入別真諦，即是無生之道滅，于無量是苦集。圓真諦，于無生是道滅，于無量、無作是苦集。別入通中諦，是無量道滅。圓入通中諦，是無作道滅。別中諦，是無量道滅。圓入別中諦，是無作道滅。圓中諦，正是無作道滅。 五種三諦結合七種二諦（世俗諦和勝義諦），簡略來說，前兩種二諦不被包含在內。其次，兩種二諦，兩種俗諦，就是五種三諦中的五種俗諦。
【English Translation】 English version 'Bie ru' (Entering Separately) and 'Yuan ru bie' (Perfectly Entering Separately) common truths are immeasurable suffering and accumulation. 'Yuan su' (Perfect Common) truth is non-action suffering and accumulation. 'Bie zhen' (Separate True) truth is immeasurable path to cessation. 'Yuan ru bie zhen' (Perfectly Entering Separate True) and 'Yuan zhen' (Perfect True) truths are non-action path to cessation. The five types of Three Truths combined with the Ten Suchnesses: 'Bie ru tong su' (Entering Separately Common Truth) and 'Yuan ru tong su' (Perfectly Entering Common Truth) are the Ten Suchnesses of the Six Realms (heaven, human, asura, hell, hungry ghost, animal). 'Bie su' (Separate Common) and 'Yuan ru bie su' (Perfectly Entering Separate Common) truths, with boundaries, are the Ten Suchnesses of the Six Realms; without boundaries, they are the Ten Suchnesses of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). 'Yuan su' (Perfect Common) truth, its meaning connects to the Nine Realms. The five types of True Truths are all the Ten Suchnesses of the Two Vehicles, Bodhisattvas, etc.; the five types of Middle Truths are all the Ten Suchnesses of the Buddha Realm. The five types of Three Truths combined with the four types of Twelve Nidānas: 'Bie ru tong su' (Entering Separately Common Truth) and 'Yuan ru tong su' (Perfectly Entering Common Truth) are the Twelve Nidānas of the Six Realms that can be contemplated. 'Bie su' (Separate Common) and 'Yuan ru bie su' (Perfectly Entering Separate Common) truths: with boundaries, are the arising of the Twelve Nidānas of the Six Realms that can be contemplated; without boundaries, are the cessation of the Twelve Nidānas that can be contemplated. 'Yuan su' (Perfect Common) truth, its meaning connects. Now, let's use these four types of Twelve Nidānas. The five types of True Truths are the cessation of the Twelve Nidānas that can be contemplated, which is also the arising of the Twelve Nidānas that cannot be contemplated. The five types of Middle Truths are the cessation of the Twelve Nidānas that cannot be contemplated. The five types of Three Truths combined with the four types of Four Noble Truths (suffering, accumulation, cessation, path): 'Bie ru tong su' (Entering Separately Common Truth) and 'Yuan ru tong su' (Perfectly Entering Common Truth) are non-arising suffering and accumulation. 'Bie su' (Separate Common), 'Yuan ru bie su' (Perfectly Entering Separate Common), and 'Yuan su' (Perfect Common) truths are all non-arising suffering and accumulation, also non-arising path to cessation, and also immeasurable suffering and accumulation. 'Bie ru tong zhen' (Entering Separately Common True) and 'Yuan ru tong zhen' (Perfectly Entering Common True) truths originally take the side of emptiness, which is non-arising path to cessation. 'Bie zhen' (Separate True) and 'Yuan ru bie zhen' (Perfectly Entering Separate True) truths are non-arising path to cessation, and in immeasurable, it is suffering and accumulation. 'Yuan zhen' (Perfect True) truth, in non-arising, it is path to cessation, and in immeasurable and non-action, it is suffering and accumulation. 'Bie ru tong zhong' (Entering Separately Common Middle) truth is immeasurable path to cessation. 'Yuan ru tong zhong' (Perfectly Entering Common Middle) truth is non-action path to cessation. 'Bie zhong' (Separate Middle) truth is immeasurable path to cessation. 'Yuan ru bie zhong' (Perfectly Entering Separate Middle) truth is non-action path to cessation. 'Yuan zhong' (Perfect Middle) truth is precisely non-action path to cessation. The five types of Three Truths combined with the seven types of Two Truths (conventional truth and ultimate truth): Briefly speaking, the first two types of Two Truths are not included. Secondly, the two types of Two Truths, the two common truths, are the five types of common truths in the five types of Three Truths.
二真，空邊即是五種三諦家真；不空邊即是五種三諦家中。后三種二諦，三俗，空邊即是五種三諦家真；有邊即是五種三諦家俗。三真，即是五種三諦家中。又作一種說，如后簡前二諦不被合，后五俗，有真、有俗；后五真，有真、有中。
一實諦合十如者，一一法界皆具十界，簡卻九界，但與佛法界同也。簡三種十二因緣，但與一種十二因緣滅同。簡三種四諦，但與一實四諦同。簡七種二諦，但與五真諦有同、不同。簡五種三諦，但與五中諦同(云云)。言無諦不可說者，合十如，如名不異，即是空寂。言辭相寂滅，不可說示，即是十種皆如義也。諸無明滅乃至老死滅，其義甚深，甚深即無諦同也。生生不可說，乃至不生不生不可說，即與無諦同也。七種真諦皆不可說。最初真諦不可說者，如身子云：「吾聞解脫之中，無有言說。」況后六耶？非生死、非涅槃，既非二邊亦無中道，即五種中諦與無諦同也。一實名虛空，虛空無一，云何有實？即無諦同也。無諦自無所存，平等大慧無若干也。雖無若干，若干無量，舒之充滿法界，不知從何而來。無量無若干，收之莫知所有，不知從何而去。不來不去，即是法佛(云云)。
複次，七種二諦，赴緣開合，轉轉相入，一一又各有隨情、隨情智、隨智等。餘五
【現代漢語翻譯】 現代漢語譯本 二真（二種真諦），空的一邊就是五種三諦（五種層次的三諦）中的真諦；不空的一邊就是五種三諦中的俗諦。后三種二諦，三俗（三種俗諦），空的一邊就是五種三諦中的真諦；有的一邊就是五種三諦中的俗諦。三真（三種真諦），就是五種三諦中的中諦。又可以作另一種說法，如後面的簡別前面的二諦不被合併，後面的五俗（五種俗諦），有真有俗；後面的五真（五種真諦），有真有中。 一實諦（唯一真實的真諦）與十如（十種如是）相合，一一法界（一切諸法的界限）都具備十界（十法界），簡別去除九界，只與佛法界相同。簡別去除三種十二因緣（三種不同層次的十二因緣），只與一種十二因緣的滅相同。簡別去除三種四諦（三種不同層次的四諦），只與一實四諦相同。簡別去除七種二諦（七種不同層次的二諦），只與五真諦（五種真諦）有相同、不同之處。簡別去除五種三諦（五種不同層次的三諦），只與五中諦（五種中諦）相同（如上所述）。說沒有真諦是不可說的，與十如相合，如的名稱沒有差異，就是空寂。言辭的相狀寂滅，不可說示，就是十種皆如的意義。諸無明滅（各種無明的止息）乃至老死滅（直至老死的止息），其意義非常深奧，非常深奧就與無諦（沒有真諦）相同。生生不可說，乃至不生不生不可說，就與無諦相同。七種真諦都不可說。最初的真諦不可說，如舍利弗（Śāriputra）說：『我聽說解脫之中，沒有言說。』何況後面的六種呢？非生死、非涅槃，既然不是二邊也沒有中道，就與五種中諦與無諦相同。一實（唯一真實）名為虛空，虛空沒有一，怎麼會有實？就與無諦相同。無諦自身沒有所存，平等大慧沒有若干。雖然沒有若干，若干卻無量，舒展開來充滿法界，不知道從何而來。無量無若干，收攏起來不知道所有，不知道從何而去。不來不去，就是法佛（Dharma-buddha）（如上所述）。 再次，七種二諦（七種不同層次的二諦），應赴因緣而開合，輾轉相互進入，一一又各有隨情（隨順眾生的情執）、隨情智（隨順眾生的情執和智慧）、隨智（隨順智慧）等。其餘五
【English Translation】 English version Two truths, the empty side is the truth within the five kinds of three truths; the non-empty side is the mundane within the five kinds of three truths. The latter three kinds of two truths, three mundane truths, the empty side is the truth within the five kinds of three truths; the existent side is the mundane within the five kinds of three truths. The three truths are the middle within the five kinds of three truths. Another way of saying it is that, as the latter distinguishes the former two truths from being combined, the latter five mundane truths have truth and mundane; the latter five truths have truth and middle. The one real truth combined with the ten suchnesses, each and every dharma realm possesses the ten realms, distinguishing and removing the nine realms, only being the same as the Buddha-dharma realm. Distinguishing and removing the three kinds of twelve links of dependent origination, only being the same as one kind of cessation of the twelve links of dependent origination. Distinguishing and removing the three kinds of four noble truths, only being the same as the one real four noble truths. Distinguishing and removing the seven kinds of two truths, only having sameness and difference with the five real truths. Distinguishing and removing the five kinds of three truths, only being the same as the five middle truths (as mentioned above). Saying that there is no truth that cannot be spoken, combined with the ten suchnesses, the name of suchness has no difference, which is empty stillness. The aspect of words is extinguished, cannot be spoken or shown, which is the meaning of the ten kinds all being such. The extinguishing of all ignorance up to the extinguishing of old age and death, its meaning is very profound, very profound is the same as no truth. Birth after birth cannot be spoken, up to non-birth non-birth cannot be spoken, which is the same as no truth. The seven kinds of truths are all unspeakable. The initial truth is unspeakable, as Śāriputra said: 'I have heard that within liberation, there is no speech.' How much more so the latter six? Neither birth and death nor nirvana, since it is neither of the two extremes nor the middle way, which is the same as the five kinds of middle truths and no truth. The one real is named emptiness, emptiness has no one, how can there be reality? Which is the same as no truth. No truth itself has no existence, equal great wisdom has no several. Although there are no several, the several are immeasurable, spreading out to fill the dharma realm, not knowing from where it comes. Immeasurable and no several, gathering it up not knowing what there is, not knowing from where it goes. Not coming and not going, which is the Dharma-buddha (as mentioned above). Furthermore, the seven kinds of two truths, responding to conditions to open and close, turning and entering each other, each and every one also has according to sentiment, according to sentiment and wisdom, according to wisdom, etc. The remaining five
義例亦應有，今不具載。何者？佛以一音演說法，眾生隨類各得解。自思之！
問：
諸境理既融會，何意紛葩，更相拘入耶？答：
如來觀知十界性相，有成熟者、未成熟者。大機未熟不令起謗；小機若熟不令失時。隨其所宜，應單應復，偏圓相入而成熟之，聞即得益。華嚴雖具鑒十界，兩界熟故，別、圓二種而成熟之。三藏亦鑒十界，二乘性相熟故，用生滅而成熟之。方等亦鑒十界，四界熟故，用四種相入而成熟之。般若亦鑒十界，亦四界熟故，用三種相入而成熟之。法華亦鑒十界，一性相熟，但一圓諦而成熟之。若無善巧方便，出沒調熟，云何境智而得融妙耶？譬如畫師，尚能淡入五彩作種種像，況佛法王於法自在，而不能種種間入調伏眾生耶！
問：
上明六境等，此經聽可無名，有其義不？答：
十如名義已備於前。
四種十二因緣者，〈化城品〉明生滅十二緣。〈譬喻品〉但離虛妄，是不生十二緣。〈方便品〉云：「佛種從緣起」，是界外無量、無作兩種十二緣。
四四諦者，〈譬喻品〉諸苦所因，貪慾為本，是生滅四諦。〈藥草喻品〉了達空法，是無生四諦。又云無上道，及〈方便品〉但說無上道，如來滅度等，是界外無量、無作兩種四諦也。十如
【現代漢語翻譯】 現代漢語譯本： 義例也應該有，現在不全部記載。為什麼呢？佛用一種聲音演說佛法，眾生隨著各自的類別都能理解。自己思考吧！
問： 各種境界和道理既然已經融合貫通，為什麼還要紛繁複雜，互相拘束進入呢？ 答： 如來觀察瞭解十法界的性質和狀態，有已經成熟的，有尚未成熟的。對於根基深厚但尚未成熟的眾生，不讓他們輕易產生誹謗；對於根基淺薄但已經成熟的眾生，不讓他們錯過得度的時機。根據他們各自適合的方式，應該用單一的或複雜的，偏頗的或圓滿的方式互相融合進入來使他們成熟，聽到就能得到利益。《華嚴經》雖然能夠全面照見十法界，但因為天界和人界（兩界）的眾生已經成熟，所以用別教和圓教這兩種方式來使他們成熟。《三藏》也照見十法界，因為聲聞和緣覺（二乘）的性質和狀態已經成熟，所以用生滅法來使他們成熟。《方等經》也照見十法界，因為地獄、餓鬼、畜生和阿修羅（四界）的眾生已經成熟，所以用四種相入的方式來使他們成熟。《般若經》也照見十法界，也因為地獄、餓鬼、畜生和阿修羅（四界）的眾生已經成熟，所以用三種相入的方式來使他們成熟。《法華經》也照見十法界，因為佛界（一性）的性質和狀態已經成熟，只用一圓諦的方式來使他們成熟。如果沒有善巧方便，出入變化調伏成熟眾生，怎麼能使境界和智慧達到融合玄妙的境界呢？譬如畫家，尚且能用淡墨調入五彩來畫出各種各樣的形象，更何況佛法之王對於佛法自在運用，難道不能用種種方式互相滲透來調伏眾生嗎！
問： 上面說明六境等，這部經聽聞和理解可以沒有名稱，有這個道理嗎？ 答： 十如是（十如）的名稱和意義已經在前面完備地說明了。
四種十二因緣，〈化城品〉說明生滅十二因緣。〈譬喻品〉只是遠離虛妄，是不生十二因緣。〈方便品〉說：『佛種從緣起』，是界外無量和無作兩種十二因緣。
四種四諦，〈譬喻品〉諸苦的起因，以貪慾為根本，是生滅四諦。〈藥草喻品〉了達空法，是無生四諦。又說無上道，以及〈方便品〉只說無上道，如來滅度等，是界外無量和無作兩種四諦。十如是（十如）
【English Translation】 English version: Examples should also be present, but are not fully recorded now. Why? The Buddha uses one sound to expound the Dharma, and sentient beings understand according to their respective categories. Think about it yourself!
Question: Since the various realms and principles are already integrated and interconnected, why are they still so diverse and mutually restrictive? Answer: The Tathagata observes and understands the nature and characteristics of the Ten Realms, some are mature, and some are not yet mature. For those with deep roots but not yet mature, they are not allowed to easily generate slander; for those with shallow roots but already mature, they are not allowed to miss the opportunity to be saved. According to their respective suitable methods, they should be matured by mutually integrating single or complex, biased or complete methods, and they will benefit from hearing it. Although the Avatamsaka Sutra can fully illuminate the Ten Realms, because the beings of the Deva Realm and the Human Realm (two realms) are mature, it uses the Separate Teaching and the Perfect Teaching (two teachings) to mature them. The Tripitaka also illuminates the Ten Realms, because the nature and characteristics of the Śrāvakas and Pratyekabuddhas (Two Vehicles) are mature, it uses the Dharma of arising and ceasing to mature them. The Vaipulya Sutras also illuminate the Ten Realms, because the beings of Hell, Hungry Ghosts, Animals, and Asuras (four realms) are mature, it uses the Four Kinds of Mutual Entry to mature them. The Prajna Sutras also illuminate the Ten Realms, also because the beings of Hell, Hungry Ghosts, Animals, and Asuras (four realms) are mature, it uses the Three Kinds of Mutual Entry to mature them. The Lotus Sutra also illuminates the Ten Realms, because the nature and characteristics of the Buddha Realm (one nature) are mature, it only uses the One Perfect Truth to mature them. If there are no skillful means to emerge, transform, tame, and mature sentient beings, how can the realm and wisdom achieve a state of integration and subtlety? For example, a painter can still use light ink to blend in five colors to paint various images, let alone the King of the Dharma, the Buddha, who freely uses the Dharma, can't he use various methods to permeate each other to tame sentient beings!
Question: The above explains the Six Realms, etc. Is there a reason why listening to and understanding this sutra can be without a name? Answer: The names and meanings of the Ten Suchnesses (Dasatathata) have already been fully explained earlier.
The Four Kinds of Twelve Links of Dependent Origination: The 'Transformation City' chapter explains the Twelve Links of Dependent Origination of arising and ceasing. The 'Parable' chapter only speaks of being away from falsehood, which is the Twelve Links of Dependent Origination of non-arising. The 'Expedient Means' chapter says: 'The Buddha-seed arises from conditions', which are the Two Kinds of Twelve Links of Dependent Origination of immeasurable and uncreated beyond the realms.
The Four Kinds of Four Noble Truths: The 'Parable' chapter says that the cause of all suffering is rooted in greed, which is the Four Noble Truths of arising and ceasing. The 'Medicinal Herbs' chapter understands the Dharma of emptiness, which is the Four Noble Truths of non-arising. It also speaks of the unsurpassed path, and the 'Expedient Means' chapter only speaks of the unsurpassed path, the Tathagata's extinction, etc., which are the Two Kinds of Four Noble Truths of immeasurable and uncreated beyond the realms. The Ten Suchnesses (Dasatathata)
差別是世諦。唯佛與佛乃能究盡諸法實相，即真諦也。〈安樂行〉云：「亦不分別有為、無為，實、不實法。」有是俗諦；無是真諦；「亦不分別」是遮二邊、顯中道。〈壽量〉云：「非如、非異」，「非異」非俗，「非如」非真，三諦義也。〈方便品〉云：「更以異方便，助顯第一義。」是一實諦也。又云：「唯此一事實」也。若言「說無分別法」，又「諸法寂滅相，不可以言宣」，是無諦義也。
○第二、智妙者，至理玄微，非智莫顯；智慧知所，非境不融。境既融妙，智亦稱之，其猶影響矣，故次境說智。
智即為二：初、總論諸智，二、對境論智。總智為六：一、數；二、類；三、相；四、照；五、判；六、開。
數者：一、世智。二、五停心四念處智。三、四善根智。四、四果智。五、支佛智。六、六度智。七、體法聲聞智。八、體法支佛智。九、體法菩薩入真方便智。十、體法菩薩出假智。十一、別教十信智。十二、三十心智。十三、十地智。十四、三藏佛智。十五、通教佛智。十六、別教佛智。十七、圓教五品弟子智。十八、六根清凈智。十九、初住至等覺智。二十、妙覺智。
二、類者，世智無道，邪計妄執，心行理外，不信不入，故為一。五停心、四念處，已入初賢佛法
【現代漢語翻譯】 現代漢語譯本：差別是世俗諦（Satyasamvriti）。只有佛與佛才能徹底瞭解諸法的真實相狀，那就是真諦（Paramarthasatya）。《安樂行品》說：『也不分別有為法、無為法，真實法、不真實法。』有是世俗諦；無是真諦；『也不分別』是遮止二邊，顯現中道。《壽量品》說：『非如、非異』，『非異』不是世俗諦，『非如』不是真諦，這是三諦的含義。《方便品》說：『更用不同的方便，幫助顯現第一義。』這是一實諦的含義。又說：『唯有這一件事實。』如果說『說無分別法』，又說『諸法寂滅相，不可以言語宣說』，這是無諦的含義。
第二，智妙，至高的道理玄妙精微，沒有智慧就無法顯現；智慧能夠知曉對象，沒有境界就無法融合。境界既然融合了玄妙，智慧也與之相稱，這就像身影和回聲一樣，所以接著境界來說智慧。
智慧可以分為兩部分：首先，總的論述各種智慧；其次，針對境界來論述智慧。總的智慧有六種：一、數量；二、種類；三、相狀；四、照了；五、判斷；六、開顯。
數量方面：一、世智。二、五停心觀（Panca Samatha，五種停止妄念的方法）和四念處觀（Catus-smrtyupasthana，四種觀照方法）的智慧。三、四善根（Catur-kusalamula，四種善的根本）的智慧。四、四果（Catur-phala，四種修行果位）的智慧。五、辟支佛（Pratyekabuddha，又稱獨覺佛）的智慧。六、六度（Sat-paramita，六種到達彼岸的方法）的智慧。七、體法聲聞（Sravaka，聽聞佛法而證悟者）的智慧。八、體法辟支佛的智慧。九、體法菩薩（Bodhisattva，立志成佛的修行者）入真的方便智慧。十、體法菩薩出假的智慧。十一、別教十信位（Dasa-sraddha-bhumi，十種信心階段）的智慧。十二、三十心（三十個修行階段）的智慧。十三、十地（Dasa-bhumi，菩薩修行的十個階段）的智慧。十四、三藏佛（Tripitaka-buddha，通達三藏經典的佛）的智慧。十五、通教佛（Sadharana-yana-buddha，通教的佛）的智慧。十六、別教佛（Visesa-yana-buddha，別教的佛）的智慧。十七、圓教五品弟子（五種修行品位的弟子）的智慧。十八、六根清凈（六種感官清凈）的智慧。十九、初住（初地）到等覺（即將成佛的菩薩）的智慧。二十、妙覺（完全覺悟的佛）的智慧。
二、種類方面，世智沒有正道，邪惡的見解虛妄的執著，心行在真理之外，不相信也不進入佛法，所以作為一種。五停心觀、四念處觀，已經進入了最初的賢聖佛法。
【English Translation】 English version: Difference is conventional truth (Satyasamvriti). Only Buddhas and Buddhas can thoroughly understand the true nature of all dharmas, which is ultimate truth (Paramarthasatya). The 『Peaceful Practices』 chapter says: 『Also not distinguishing between conditioned and unconditioned, real and unreal dharmas.』 『Existence』 is conventional truth; 『non-existence』 is ultimate truth; 『also not distinguishing』 is to negate the two extremes and reveal the Middle Way. The 『Lifespan』 chapter says: 『Neither like nor different,』 『not different』 is not conventional, 『not like』 is not ultimate, which is the meaning of the Three Truths. The 『Expedient Means』 chapter says: 『Further using different expedient means to help reveal the First Meaning.』 This is the One Real Truth. It also says: 『Only this one reality.』 If it is said 『speaking of non-discriminating dharma,』 and also 『the characteristics of all dharmas are quiescent, and cannot be expressed in words,』 this is the meaning of no truth.
Secondly, the subtlety of wisdom: the supreme principle is profound and subtle, and cannot be revealed without wisdom; wisdom can know the object, and cannot be integrated without the realm. Since the realm is integrated and subtle, wisdom also corresponds to it, just like shadows and echoes, so wisdom is discussed after the realm.
Wisdom can be divided into two parts: first, a general discussion of all wisdoms; second, a discussion of wisdom in relation to realms. There are six types of general wisdom: one, number; two, category; three, characteristics; four, illumination; five, judgment; six, revelation.
In terms of number: one, worldly wisdom. Two, the wisdom of the Five Stopping Contemplations (Panca Samatha) and the Four Foundations of Mindfulness (Catus-smrtyupasthana). Three, the wisdom of the Four Roots of Goodness (Catur-kusalamula). Four, the wisdom of the Four Fruits (Catur-phala). Five, the wisdom of the Pratyekabuddha (Solitary Buddha). Six, the wisdom of the Six Perfections (Sat-paramita). Seven, the wisdom of the Sravaka (Hearer) who embodies the Dharma. Eight, the wisdom of the Pratyekabuddha who embodies the Dharma. Nine, the expedient wisdom of the Bodhisattva (Enlightenment Being) who embodies the Dharma entering into truth. Ten, the wisdom of the Bodhisattva who embodies the Dharma emerging from the provisional. Eleven, the wisdom of the Ten Faith Stages (Dasa-sraddha-bhumi) of the Separate Teaching. Twelve, the wisdom of the Thirty Minds (thirty stages of practice). Thirteen, the wisdom of the Ten Grounds (Dasa-bhumi) . Fourteen, the wisdom of the Tripitaka-buddha (Buddha who understands the Three Baskets of scriptures). Fifteen, the wisdom of the Common Teaching Buddha (Sadharana-yana-buddha). Sixteen, the wisdom of the Distinct Teaching Buddha (Visesa-yana-buddha). Seventeen, the wisdom of the disciples of the Five Grades of the Perfect Teaching. Eighteen, the wisdom of the purification of the Six Senses. Nineteen, the wisdom from the Initial Abode (first ground) to Near-Perfect Enlightenment (Bodhisattva about to become a Buddha). Twenty, the wisdom of Wonderful Enlightenment (fully enlightened Buddha).
Two, in terms of category, worldly wisdom has no right path, with evil views and false attachments, the mind acts outside of truth, not believing or entering the Buddha-dharma, so it is considered one type. The Five Stopping Contemplations and the Four Foundations of Mindfulness have already entered the initial virtuous and holy Buddha-dharma.
氣分，俱是外凡，故為一。四善根同是內凡，故為一。四果同見真，故為一。支佛別相觀能侵習，故為一。六度緣理智弱、緣事智強，故為一。通教方便聲聞體法智勝，故為一。支佛又小勝，故為一。通教菩薩入真方便智，四門遍學，故為一。通教出假菩薩智，正緣俗，故為一。別教十信智，先知中道，勝前劣后，故為一。別教三十心俱是內凡，故為一。十地同是聖智，故為一。三藏佛是師位名，勝三乘弟子，故為一。通教佛智，斷惑照機勝，故為一。別教佛智又勝，故為一。圓教五品弟子同具煩惱性，能知如來秘密之藏，故為一。六根清凈智鄰真，故為一。初住至等覺同破無明，故為一。妙覺佛智無上最尊，故為一。如是等隨其類分相似者，或離、或合，判為二十(云云)。
三、辨相者，天竺世智，極至非想。此間所宗，要在忠孝、五行、六藝、天文、地理、醫方、卜相、兵法、貨法、草木千種皆識，禽獸萬品知名。又涂左割右等無憎愛。獲根本定，發五神通，停河在耳，變釋為羊，納吐風雲，捫摸日月。法是世間法，定是不動定，慧是不動出。邀名利、增見愛，世心所知，故名世智也。
五停、四念者，有定故言停，有慧故言觀。觀能翻邪，定能制亂。數息治散，不凈治貪，滋治瞋，因緣治癡，念
【現代漢語翻譯】 現代漢語譯本： 氣分（指修行的階段），都是外凡位，所以歸為一類。四善根（指暖、頂、忍、世第一四種善根）同是內凡位，所以歸為一類。四果（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）同見真諦，所以歸為一類。支佛（辟支佛）的別相觀能侵損習氣，所以歸為一類。六度（指佈施、持戒、忍辱、精進、禪定、智慧）緣理的智慧弱，緣事的智慧強，所以歸為一類。通教的方便聲聞體悟法智殊勝，所以歸為一類。支佛又稍微殊勝一些，所以歸為一類。通教菩薩入真后，以方便智，四門遍學，所以歸為一類。通教出假菩薩的智慧，主要緣於世俗，所以歸為一類。別教十信位的智慧，先知中道，勝過前面的，不如後面的，所以歸為一類。別教三十心都屬於內凡位，所以歸為一類。十地菩薩同是聖智，所以歸為一類。三藏佛是師位之名，勝過三乘弟子，所以歸為一類。通教佛的智慧，斷惑照機殊勝，所以歸為一類。別教佛的智慧又更加殊勝，所以歸為一類。圓教五品弟子雖然同具煩惱的本性，但能知如來秘密之藏，所以歸為一類。六根清凈智接近真如，所以歸為一類。初住到等覺菩薩共同破除無明，所以歸為一類。妙覺佛的智慧無上最尊，所以歸為一類。像這樣等等，隨其類別，相似的，或者分離，或者合併，判為二十類（云云）。
三、辨別相狀：天竺的世間智慧，最高達到非想非非想處天。我們這裡所宗尚的，在於忠孝、五行、六藝、天文、地理、醫方、卜相、兵法、貨法，草木千種都能認識，禽獸萬品都能叫出名字。又能涂左割右等，沒有憎愛之心。獲得根本定，發起五神通，能把河流停在耳朵里，把釋迦牟尼佛變成羊，能吞吐風雲，能撫摸日月。法是世間法，定是不動定，慧是不動出。爲了邀取名利、增長見解和愛慾，是世俗之心所知，所以叫做世智。
五停心觀、四念處觀：因為有定力，所以說『停』，因為有智慧，所以說『觀』。觀能翻轉邪見，定能制止散亂。數息觀對治散亂，不凈觀對治貪慾，慈悲觀對治嗔恚，因緣觀對治愚癡，唸佛觀
【English Translation】 English version: The 'qi fen' (stages of practice) are all outer ordinary beings, so they are classified as one. The four roots of goodness (warmth, summit, forbearance, and the highest mundane dharma) are all inner ordinary beings, so they are classified as one. The four fruits (Srotaapanna, Sakrdagamin, Anagamin, and Arhat) all see the truth, so they are classified as one. The Pratyekabuddha's (Solitary Buddha) distinctive contemplation can infringe upon habitual tendencies, so they are classified as one. The six paramitas (giving, morality, patience, diligence, meditation, and wisdom) have weak wisdom regarding principle and strong wisdom regarding affairs, so they are classified as one. The expedient Sravakas (Voice-hearers) of the shared teaching excel in realizing the wisdom of the Dharma-body, so they are classified as one. The Pratyekabuddhas are slightly more superior, so they are classified as one. The Bodhisattvas of the shared teaching, after entering the truth, use expedient wisdom to learn extensively through the four doors, so they are classified as one. The wisdom of the Bodhisattvas who emerge from emptiness in the shared teaching mainly focuses on the mundane, so they are classified as one. The wisdom of the ten faiths in the distinct teaching initially knows the Middle Way, surpassing the previous and falling short of the later, so they are classified as one. The thirty minds of the distinct teaching all belong to the inner ordinary level, so they are classified as one. The ten grounds are all holy wisdom, so they are classified as one. The Buddhas of the Tripitaka teaching are named as teachers, surpassing the disciples of the three vehicles, so they are classified as one. The wisdom of the Buddhas of the shared teaching excels in cutting off delusion and illuminating potential, so they are classified as one. The wisdom of the Buddhas of the distinct teaching is even more superior, so they are classified as one. The disciples of the five grades in the perfect teaching, although possessing the nature of afflictions, can know the secret treasury of the Tathagata (Thus Come One), so they are classified as one. The wisdom of the purification of the six senses is close to true reality, so they are classified as one. The Bodhisattvas from the initial dwelling to the equal enlightenment jointly break through ignorance, so they are classified as one. The wisdom of the Wonderful Enlightenment Buddha is unsurpassed and most venerable, so they are classified as one. Those that are similar according to their categories, whether separated or combined, are judged as twenty categories (etc.).
Three, Discriminating Characteristics: The worldly wisdom of India reaches its peak at the realm of neither perception nor non-perception. What we uphold here lies in loyalty and filial piety, the five elements, the six arts, astronomy, geography, medicine, divination, military strategy, commerce, and the ability to recognize thousands of plants and name tens of thousands of animals. Furthermore, one can 'paint the left and cut the right' without hatred or love. Attaining the fundamental samadhi (meditative absorption), one can develop the five supernormal powers, stop a river in one's ear, transform Sakyamuni Buddha into a sheep, inhale and exhale wind and clouds, and touch the sun and moon. The dharma is worldly dharma, the samadhi is immovable samadhi, and the wisdom is immovable emergence. It is known by the worldly mind for seeking fame and profit and increasing views and attachments, hence it is called worldly wisdom.
The Five Stoppages and Four Foundations of Mindfulness: Because there is samadhi, it is called 'stoppage'; because there is wisdom, it is called 'contemplation'. Contemplation can reverse wrong views, and samadhi can control disturbance. Counting breaths cures distraction, impurity contemplation cures greed, loving-kindness cures anger, dependent origination cures ignorance, and mindfulness of the Buddha
佛治障道。念處是觀苦諦上四智，治於四倒；四倒不起，由此四觀。初翻四倒，未入聖理，故言外凡智也。
暖法緣四諦境生智，伏煩惱，智更增，成十六觀智。如火鉆，上下相依，生火燒薪。以有智知有境，能生暖智，令有萎悴。如夏時聚華為𧂐，華生暖氣，還自萎悴。又依陰、觀陰，發智火，還燒陰，如兩竹相摩生火，還燒竹林。尊者瞿沙說：求解脫智火，暖最在初。如火，以煙在初為相。無漏智火亦以暖法在先為相。如日，明相在初為相，是故名暖。
于正法毗尼中生信，愛敬正法者，緣道諦，信毗尼者，緣滅諦。信暖能緣四諦，云何言二？答：此二最勝，應先說。又，正法是三諦，毗尼是滅諦。如佛為滿宿：「我有四句法，當爲汝說，欲知不？當恣汝意。」四句即四諦也。所有佈施、持戒，盡向解脫，是其意趣。色界定起，是其依。于自地前生善根，是相似因緣。於四真諦，頂是其功用果。自地相似，後生善根，是依果。色界五陰是其報。涅槃決定因及不斷善根，是其利。十六行是其行，是緣生，是修慧。色界系三三昧，三根隨所說，相應眾多心，是退。
暖有三種：謂下下、下中、下上。頂有三：中下、中中、中上。忍有二種：上下、上中。世第一有一種：謂上上。此四善根以三言之，
【現代漢語翻譯】 現代漢語譯本：佛陀用以治療修行障礙的方法是修習四念處（Sinianchu），即觀察苦諦（Ku諦）上的四種智慧，以此來對治四種顛倒（SidianDao）；當四種顛倒不再生起時，便是由於這四種觀想的力量。最初翻轉四種顛倒，尚未進入聖人的道理，所以說是外凡的智慧。
暖法（Nuanfa）通過緣於四諦（Sidi）的境界而生起智慧，降伏煩惱，智慧更加增長，成就十六觀智（Shiliu Guanzhi）。就像鉆木取火，上下相互依靠，產生火來燃燒木柴。因為有智慧認知境界，能夠產生暖智，使其枯萎凋零。就像夏天聚集花朵成為香茅，花朵產生暖氣，反而自身枯萎。又如依靠五陰（Wuyin）來觀察五陰，引發智慧之火，反過來焚燒五陰，就像兩根竹子相互摩擦產生火，反過來焚燒竹林。尊者瞿沙（Zunzhe Qusha）說：爲了求解脫的智慧之火，暖法最為開始。就像火，以煙在開始時作為表相。無漏智火（Wulou Zhihuo）也以暖法在先作為表相。就像太陽，光明在開始時作為表相，所以叫做暖法。
對於正法毗尼（Zhengfa Pini）中產生信心，愛敬正法的人，是緣于道諦（Daodi）；相信毗尼的人，是緣于滅諦（Miedi）。相信暖法能夠緣於四諦，為什麼說是兩種呢？回答：這兩種最為殊勝，應該先說。而且，正法是三諦，毗尼是滅諦。就像佛陀對滿宿（Manxiu）說：『我有四句法，應當為你宣說，你想知道嗎？可以隨你的意願。』四句就是四諦。所有佈施、持戒，都趨向于解脫，是其意趣。禪定生起，是其所依。在自身所處的層次之前生起善根，是相似的因緣。對於四真諦（Sizhendi），頂位是其功用果。自身所處的層次相似，之後生起善根，是依果。五陰是其報應。涅槃（Niepan）的決定因以及不斷絕的善根，是其利益。十六行（Shiliuhang）是其修行，是緣起而生，是修習的智慧。繫縛三種三昧（Sanmei），三種根隨著所說，相應眾多心，是退步。
暖法有三種：即下下品、下中品、下上品。頂法（Dingfa）有三種：即中下品、中中品、中上品。忍法（Renfa）有兩種：即上品、中品。世第一法（Shidiyi Fa）有一種：即上上品。這四種善根用三種說法來概括，
【English Translation】 English version: Buddha cures the obstacles on the path by practicing the Four Foundations of Mindfulness (Sinianchu), which are the four wisdoms observing the Truth of Suffering (Ku諦), thereby counteracting the four inversions (SidianDao). When the four inversions no longer arise, it is due to the power of these four contemplations. Initially reversing the four inversions, not yet entering the principle of the sages, hence it is called the wisdom of an ordinary person outside the realm of the sages.
The 'Warmth Dharma' (Nuanfa) generates wisdom by focusing on the realm of the Four Noble Truths (Sidi), subduing afflictions, and increasing wisdom, thus accomplishing the Sixteen Contemplations of Wisdom (Shiliu Guanzhi). It is like drilling wood to make fire, relying on each other up and down, producing fire to burn firewood. Because there is wisdom to recognize the realm, it can generate 'Warmth Wisdom', causing it to wither and decay. It is like gathering flowers in summer to make fragrant grass, the flowers produce warmth, but wither themselves. Furthermore, relying on the Five Aggregates (Wuyin) to observe the Five Aggregates, igniting the fire of wisdom, which in turn burns the Five Aggregates, like two bamboos rubbing against each other to produce fire, which in turn burns the bamboo forest. Venerable Ghosa (Zunzhe Qusha) said: To seek the fire of wisdom for liberation, 'Warmth' is the very beginning. Just like fire, with smoke as its initial appearance. The 'Unleaking Wisdom Fire' (Wulou Zhihuo) also takes 'Warmth Dharma' as its initial appearance. Just like the sun, brightness is its initial appearance, therefore it is called 'Warmth'.
Generating faith in the Correct Dharma Vinaya (Zhengfa Pini), those who love and respect the Correct Dharma are focused on the Truth of the Path (Daodi); those who believe in the Vinaya are focused on the Truth of Cessation (Miedi). Believing that 'Warmth Dharma' can focus on the Four Noble Truths, why are there said to be two? Answer: These two are the most excellent, and should be mentioned first. Moreover, the Correct Dharma is the three truths, and the Vinaya is the Truth of Cessation. It is like the Buddha said to Manxiu (Manxiu): 'I have four phrases of Dharma, which I should explain to you, do you want to know? You can follow your own will.' The four phrases are the Four Noble Truths. All giving and upholding precepts are directed towards liberation, which is its intention. Samadhi arising is its reliance. Generating good roots before one's own level is a similar cause and condition. For the Four True Truths (Sizhendi), the 'Top' position is its functional result. Similar to one's own level, generating good roots later is the dependent result. The Five Aggregates are its retribution. The decisive cause of Nirvana (Niepan) and the uninterrupted good roots are its benefit. The Sixteen Practices (Shiliuhang) are its practice, arising from conditions, and are the wisdom of cultivation. Binding the three Samadhis (Sanmei), the three roots follow what is said, corresponding to numerous minds, is regression.
There are three types of 'Warmth': namely, lower-lower, lower-middle, and lower-upper. There are three types of 'Top' (Dingfa): namely, middle-lower, middle-middle, and middle-upper. There are two types of 'Forbearance' (Renfa): namely, upper and middle. There is one type of 'World's First Dharma' (Shidiyi Fa): namely, upper-upper. These four good roots are summarized in three ways,
暖是下，頂是中，忍、世第一是上。復有說者：暖有二：謂下下、下中。頂有三：謂下上、中下、中中。忍有三：謂中上、上下、上中。世第一法有一：謂上上。亦以三言之，暖是下下，頂是下中，忍是中上，世第一是上上。瞿沙云：「暖有下三，頂有六：下下乃至中上。忍有八：下下乃至上中。世第一但上上。以三言之，暖法一種，謂下。頂法二種，謂下、中。忍有三種，謂下、中、上。世第一有一種，謂上。」暖有二舍：一、離界地，二、退時。退時舍，墮地獄，作五無間而不斷善根。頂亦如是。忍唯一舍，不墮地獄(云云)。
頂法者，色界善根，有動、不動，住、不住，有難、不難，斷、不斷，退、不退。就動乃至退者，有二：下者是暖，上是頂。彼不動乃至不退者為二：下者是忍，上者是世第一法。復有說者，應言下頂。所以者何？在暖法頂，故名頂。在忍法下，故名下。復有說者，如山頂之道，人不久住。若無難，必過此到彼；若遇難，即便退還。行者住頂不久，若無難必到忍；有難退還暖。猶如山頂，故名頂。
云何為觀？于佛、法、僧生下小信。小信者，此法不久停，故言下小。此信緣佛生小信，是緣道諦。緣法生下小信，是緣滅諦。
問：
應能緣四諦，云何言緣二諦？
【現代漢語翻譯】 現代漢語譯本： 『暖』是下品，『頂』是中品，『忍』、『世第一』是上品。另有一種說法：『暖』有二種：即下下品、下中品。『頂』有三種：即下上品、中下品、中中品。『忍』有三種：即中上品、上下品、上中品。『世第一法』有一種：即上上品。也可以用三種來概括，『暖』是下下品，『頂』是下中品，『忍』是中上品，『世第一』是上上品。瞿沙（Ghosha，一位論師的名字）說：『暖』有下三品，『頂』有六品：從下下品到中上品。『忍』有八品：從下下品到上中品。『世第一』只有上上品。用三種來概括，『暖法』有一種，即下品。『頂法』有兩種，即下品、中品。『忍』有三種，即下品、中品、上品。『世第一』有一種，即上品。『暖』有兩種捨棄的情況：一、離開界地，二、退轉之時。退轉之時捨棄，會墮入地獄，造作五無間罪（pañcānantarya，五種極重的罪行），但不會斷絕善根。『頂』也是如此。『忍』只有一種捨棄的情況，不會墮入地獄（以上是相關論述）。
『頂法』，是善根，有動搖、不動搖，安住、不安住，有困難、無困難，斷絕、不絕，退轉、不退轉。就動搖乃至退轉來說，有兩種：下品的是『暖』，上品的是『頂』。那些不動搖乃至不退轉的也有兩種：下品的是『忍』，上品的是『世第一法』。另有一種說法，應該說是下『頂』。為什麼呢？因為它在『暖法』的頂端，所以叫做『頂』。因為它在『忍法』的下端，所以叫做『下』。還有一種說法，如同山頂的道路，人不能長久停留。如果沒有困難，必定能越過此地到達彼地；如果遇到困難，就會退還。修行者安住于『頂』不會太久，如果沒有困難必定能到達『忍』；遇到困難就會退還到『暖』。猶如山頂，所以叫做『頂』。
什麼是『觀』？對於佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）產生下品的小信。小信，這種法不能長久停留，所以說是下品的小信。這種信緣于佛而生的小信，是緣于道諦（mārga-satya，通向解脫的真理）。緣於法而生下品的小信，是緣于滅諦（nirodha-satya，寂滅的真理）。
問：
應該能夠緣於四諦（catvāri ārya-satyāni，四聖諦），為什麼說緣於二諦？
【English Translation】 English version: 'Warmth' is the lowest, 'Peak' is the middle, 'Forbearance' and 'World's First Dharma' are the highest. Some say: 'Warmth' has two types: lower-lower and lower-middle. 'Peak' has three types: lower-upper, middle-lower, and middle-middle. 'Forbearance' has three types: middle-upper, upper-lower, and upper-middle. 'World's First Dharma' has one type: upper-upper. It can also be summarized with three: 'Warmth' is lower-lower, 'Peak' is lower-middle, 'Forbearance' is middle-upper, and 'World's First' is upper-upper. Ghosha (Ghosha, a name of an exponent) said: 'Warmth' has the lower three, 'Peak' has six: from lower-lower to middle-upper. 'Forbearance' has eight: from lower-lower to upper-middle. 'World's First' only has upper-upper. Summarizing with three, 'Warmth Dharma' has one type, which is the lower. 'Peak Dharma' has two types, which are the lower and middle. 'Forbearance' has three types, which are the lower, middle, and upper. 'World's First' has one type, which is the upper.' 'Warmth' has two types of abandonment: one, leaving the realm-ground; two, at the time of regression. Abandonment at the time of regression leads to falling into hell, committing the five heinous offenses (pañcānantarya, the five extremely grave offenses), but without severing the roots of goodness. 'Peak' is also like this. 'Forbearance' has only one type of abandonment, without falling into hell (the above is the relevant discussion).
'Peak Dharma' is good roots, with movement and non-movement, abiding and non-abiding, difficulty and non-difficulty, severance and non-severance, regression and non-regression. Regarding movement to regression, there are two: the lower is 'Warmth', the upper is 'Peak'. Those that are non-moving to non-regressing also have two: the lower is 'Forbearance', the upper is 'World's First Dharma'. Another saying is that it should be called lower 'Peak'. Why? Because it is at the peak of 'Warmth Dharma', it is called 'Peak'. Because it is at the lower end of 'Forbearance Dharma', it is called 'lower'. Another saying is that like the road on a mountain peak, people cannot stay for long. If there is no difficulty, one will surely cross this place to reach the other place; if one encounters difficulty, one will retreat. Practitioners do not stay at 'Peak' for long; if there is no difficulty, one will surely reach 'Forbearance'; if one encounters difficulty, one will retreat to 'Warmth'. Like a mountain peak, it is called 'Peak'.
What is 'Contemplation'? Generating lower small faith in the Buddha (Buddha, the awakened one), Dharma (Dharma, the teachings of the Buddha), and Sangha (Sangha, the monastic community). Small faith, this Dharma cannot stay for long, so it is called lower small faith. This faith arises from the Buddha and generates small faith, which is related to the Path Truth (mārga-satya, the truth of the path to liberation). Generating lower small faith from the Dharma is related to the Cessation Truth (nirodha-satya, the truth of cessation).
Question:
One should be able to be related to the Four Noble Truths (catvāri ārya-satyāni, the four noble truths), why is it said to be related to two truths?
答：
道、滅勝故。清凈無過，是妙、是離。能生信處，為生受化者信樂心故。若世尊說苦、集是可信敬者，則無受化者。此煩惱、惡行，邪見、顛倒，云何可敬信？我常為此逼迫。受化者于道、滅生欣樂，是故說二也。
復有說者，信佛、僧是緣道，信法是緣三諦，則盡信四諦也。
問：
住頂亦信陰，亦信寶，亦信諦。何故但說信三寶？答：
三寶是生信敬處。但隨行者意，于陰生悅適，是名為暖。于寶生悅適，是名為頂。于諦生悅適，是名為忍。
問：
何故頂退，不說暖退？
答：
頂既退，亦應說暖退。行者在頂時，多煩惱業留難。煩惱等作是念：若行者到忍，我復于誰身中當作果報？若離欲界時，亦念：行者出欲界，我復于誰身中生果報？離非想非非想處時，亦念：行者離彼欲已，更不受身，我復于誰身中生於果報？於此三時，多諸留難。留難退，故大憂惱。如人見寶藏大喜，欲取即失。住頂法者自念：不久當得于忍，永斷惡道，獲大重利，猶如聖人。而忽退失，故大憂惱，是故言頂退也。
若能親近善友，從其聞隨順方便法，內心正觀，信佛菩提，信善說法，信僧清凈功德，是說信寶。說色無常，乃至說識無常，是說信陰。知有苦、集
【現代漢語翻譯】 現代漢語譯本： 答： 道（Marga，通往解脫的道路）和滅（Nirodha，涅槃）是殊勝的，因為它們能帶來清凈，沒有比它們更超勝的了。它們是微妙的，是遠離煩惱的。爲了讓眾生生起信心，爲了讓那些接受教化的人產生信樂之心，所以才宣說它們。如果世尊（Bhagavan，佛陀的尊稱）說苦（Dukkha，痛苦）和集（Samudaya，痛苦的根源）是值得信敬的，那麼就不會有人接受教化了。這些煩惱、惡行、邪見、顛倒，怎麼能值得敬信呢？我常常為此所逼迫。接受教化的人對道和滅生起欣樂之心，所以才宣說這兩者。 還有人說，信佛（Buddha，覺悟者）和僧（Sangha，僧團）是道的因緣，信法（Dharma，佛法）是三諦（可能是指苦諦、集諦、滅諦），那麼就等於完全相信了四諦（Catvari-arya-satyani，四聖諦）。 問： 住頂位（可能是指修行的一個階段）的人也相信五陰（Panca-skandha，構成個體的五種要素），也相信寶（Ratna，珍寶，此處指三寶），也相信諦（Satya，真理）。為什麼只說相信三寶（Tri-ratna，佛、法、僧）呢？ 答： 三寶是生起信敬的地方。只是隨順修行者的意願，對五陰生起悅適之感，這叫做暖位（可能是指修行的一個階段）。對寶生起悅適之感，這叫做頂位。對諦生起悅適之感，這叫做忍位（Ksanti，可能是指修行的一個階段）。 問： 為什麼頂位會退失，卻不說暖位會退失呢？ 答： 頂位既然會退失，也應該說暖位會退失。修行者在頂位時，多有煩惱業障的阻礙。煩惱等會這樣想：如果修行者到達忍位，我還能在誰的身上產生果報呢？如果離開欲界（Kama-dhatu，眾生對感官享樂有慾望的生存領域）時，也會想：修行者離開了欲界，我還能在誰的身上產生果報呢？離開非想非非想處（Naivasamjnanasamjnayatana，三界中的最高境界）時，也會想：修行者離開了那個慾望，不再受身，我還能在誰的身上產生果報呢？在這三個階段，多有阻礙和留難。因為阻礙和留難而退失，所以會感到極大的憂惱。就像人見到寶藏非常歡喜，想要去取卻失去了。住在頂位法的人自己想：不久就能得到忍位，永遠斷除惡道，獲得巨大的利益，就像聖人一樣。但忽然退失了，所以會感到極大的憂惱，因此才說頂位會退失。 如果能親近善友（Kalyana-mitra，良師益友），從他們那裡聽聞隨順方便之法，內心進行正確的觀照，相信佛的菩提（Bodhi，覺悟），相信善妙的說法，相信僧團清凈的功德，這就是說相信寶。說色（Rupa，物質）是無常的，乃至說識（Vijnana，意識）是無常的，這就是說相信五陰。知道有苦和集
【English Translation】 English version: Answer: The Path (Marga) and Cessation (Nirodha, Nirvana) are superior because they bring purity, and there is nothing more excellent than them. They are subtle and detached. They are spoken to generate faith in beings, and to create a mind of joy and faith in those who are being taught. If the World-Honored One (Bhagavan, title of the Buddha) said that suffering (Dukkha) and its origin (Samudaya) are worthy of faith and respect, then there would be no one to be taught. How can these afflictions, evil deeds, wrong views, and inversions be worthy of respect and faith? I am constantly oppressed by them. Those who are being taught develop joy and delight in the Path and Cessation, and that is why these two are spoken of. There are also those who say that having faith in the Buddha (Buddha, the Awakened One) and the Sangha (Sangha, the monastic community) is the cause of the Path, and having faith in the Dharma (Dharma, the teachings of the Buddha) is the cause of the three truths (possibly referring to the truth of suffering, the truth of the origin of suffering, and the truth of the cessation of suffering), then it is equivalent to completely believing in the Four Noble Truths (Catvari-arya-satyani). Question: One who dwells in the 'peak' stage (possibly referring to a stage of practice) also believes in the aggregates (Panca-skandha, the five aggregates that constitute an individual), also believes in the Jewels (Ratna, treasures, here referring to the Three Jewels), and also believes in the Truths (Satya, truths). Why is it only said that one believes in the Three Jewels (Tri-ratna, Buddha, Dharma, Sangha)? Answer: The Three Jewels are the place where faith and respect arise. It simply follows the practitioner's intention. When pleasant feelings arise towards the aggregates, this is called the 'warmth' stage (possibly referring to a stage of practice). When pleasant feelings arise towards the Jewels, this is called the 'peak' stage. When pleasant feelings arise towards the Truths, this is called the 'patience' stage (Ksanti, possibly referring to a stage of practice). Question: Why does the 'peak' stage regress, but it is not said that the 'warmth' stage regresses? Answer: Since the 'peak' stage regresses, it should also be said that the 'warmth' stage regresses. When practitioners are in the 'peak' stage, there are many obstacles from afflictions and karma. Afflictions and so on think: 'If the practitioner reaches the 'patience' stage, in whose body will I produce karmic results?' When leaving the desire realm (Kama-dhatu, the realm of existence where beings have desires for sensual pleasures), they also think: 'The practitioner has left the desire realm, in whose body will I produce karmic results?' When leaving the realm of neither perception nor non-perception (Naivasamjnanasamjnayatana, the highest realm in the three realms), they also think: 'The practitioner has left that desire and will no longer receive a body, in whose body will I produce karmic results?' In these three stages, there are many obstacles and hindrances. Because of these obstacles and hindrances, there is regression, and therefore great distress arises. It is like a person who sees a treasure and is very happy, but then loses it when trying to take it. Those who dwell in the 'peak' stage think to themselves: 'Soon I will attain the 'patience' stage, permanently cut off the evil paths, and obtain great benefits, like a sage.' But suddenly they regress, so they feel great distress, and that is why it is said that the 'peak' stage regresses. If one can be close to good friends (Kalyana-mitra, virtuous teachers and friends), hear from them expedient methods that are in accordance with the Dharma, contemplate correctly within one's mind, believe in the Buddha's Bodhi (Bodhi, enlightenment), believe in the good teachings, and believe in the pure merits of the Sangha, this is said to be believing in the Jewels. Saying that form (Rupa, matter) is impermanent, and even saying that consciousness (Vijnana, consciousness) is impermanent, this is said to be believing in the aggregates. Knowing that there is suffering and its origin
、滅、道，是說信諦。若如是即住頂，若不如是即頂退。
忍法觀者，正觀欲界苦，色、無色界苦。欲界行集，色、無色界行集。欲界行滅，色、無色界行滅。斷欲界行道，斷色、無色界行道。如是三十二心，是名下忍。行者后時，漸漸減損行及緣，復更正觀欲界苦，色、無色界苦，乃至觀斷欲界行道，除觀斷色、無色界行道，從是中名中忍。復更正觀欲界苦，觀色、無色界苦，乃至觀色、無色界行滅，除滅一切道。復正觀欲界苦，色、無色界苦，乃至觀欲界行滅，除色、無色界行滅。復正觀欲界苦，乃至觀色、無色界行集，除滅一切滅。復正觀欲界苦，乃至觀欲界行集，除色、無色界行集。復正觀欲界、色、無色苦，除一切集。復正觀欲界苦，除色、無色界苦。復正觀欲界常，相續不斷，不遠離。如是觀時，深生厭患，復更減損，但作二心觀於一行，如似苦法忍、忍法智。如是正觀，是名中忍。復以一心觀欲界苦，是名上忍。
複次，生世第一法，世第一法后，次生苦法忍。譬如人慾從己國適他國，多財產，不能持去，以物易錢；猶嫌錢，易金；嫌金，易多價寶，往適他國。行者乃至漸舍，相續不離，生於上忍。上忍后，生第一法。第一法后，生苦忍。
問：
世第一法有三品不？
【現代漢語翻譯】 現代漢語譯本：苦、集、滅、道，這是說信諦（真實的道理）。如果能夠這樣理解，就住在頂位（修行的高級階段），如果不能這樣理解，就從頂位退下來。
忍法觀（通過忍耐來觀察事物的方法）是：正確地觀察欲界（充滿慾望的世界）的苦，色界（有形物質的世界）、無色界（沒有形體的精神世界）的苦。觀察欲界的行為是苦的根源，色界、無色界的行為是苦的根源。觀察欲界的行為滅盡，色界、無色界的行為滅盡。斷除欲界的行為之道，斷除色界、無色界的行為之道。像這樣三十二種心念，叫做下忍（初級的忍耐）。修行人在之後的時間裡，漸漸減少行為和因緣，再次正確地觀察欲界的苦，色界、無色界的苦，乃至觀察斷除欲界的行為之道，除去觀察斷除色界、無色界的行為之道，從這裡叫做中忍（中級的忍耐）。再次正確地觀察欲界的苦，觀察色界、無色界的苦，乃至觀察色界、無色界的行為滅盡，除去滅盡一切道。再次正確地觀察欲界的苦，色界、無色界的苦，乃至觀察欲界的行為滅盡，除去色界、無色界的行為滅盡。再次正確地觀察欲界的苦，乃至觀察色界、無色界的行為是苦的根源，除去滅盡一切滅。再次正確地觀察欲界的苦，乃至觀察欲界的行為是苦的根源，除去色界、無色界的行為是苦的根源。再次正確地觀察欲界、色界、無色界的苦，除去一切苦的根源。再次正確地觀察欲界的苦，除去色界、無色界的苦。再次正確地觀察欲界的常，相續不斷，不遠離。像這樣觀察的時候，深深地產生厭惡，再次減少，只用兩種心念來觀察一種行為，就像苦法忍（對苦的忍耐）、忍法智（通過忍耐獲得的智慧）。像這樣正確地觀察，叫做中忍。
再次，產生世第一法（世間最高的智慧），世第一法之後，接著產生苦法忍。譬如一個人想要從自己的國家到其他國家去，有很多財產，不能拿走，就用物品換成錢；還嫌錢重，換成金子；嫌金子重，換成高價的寶物，前往其他國家。修行人乃至漸漸捨棄，相續不離，產生上忍（高級的忍耐）。上忍之後，產生第一法。第一法之後，產生苦忍（對苦的忍耐）。
問：
世第一法有三種品級嗎？
【English Translation】 English version: Suffering, accumulation, cessation, and the path – this refers to the Four Noble Truths. If one understands in this way, one dwells at the summit (advanced stage of practice); if not, one retreats from the summit.
'The contemplation of forbearance' (忍法觀, Rěn fǎ guān) is: correctly observing the suffering of the desire realm (欲界, yù jiè, the world full of desires), the suffering of the form realm (色界, sè jiè, the world of material form), and the formless realm (無色界, wú sè jiè, the world of immaterial spirit). Observing that the actions of the desire realm are the origin of suffering, and the actions of the form and formless realms are the origin of suffering. Observing that the actions of the desire realm cease, and the actions of the form and formless realms cease. Cutting off the path of actions of the desire realm, cutting off the path of actions of the form and formless realms. These thirty-two mental states are called 'lower forbearance' (下忍, xià rěn, initial patience). Later, the practitioner gradually reduces actions and conditions, and again correctly observes the suffering of the desire realm, the suffering of the form and formless realms, and even observes cutting off the path of actions of the desire realm, excluding observing cutting off the path of actions of the form and formless realms; from this, it is called 'middle forbearance' (中忍, zhōng rěn, intermediate patience). Again, correctly observing the suffering of the desire realm, observing the suffering of the form and formless realms, and even observing the cessation of actions of the form and formless realms, excluding the cessation of all paths. Again, correctly observing the suffering of the desire realm, the suffering of the form and formless realms, and even observing the cessation of actions of the desire realm, excluding the cessation of actions of the form and formless realms. Again, correctly observing the suffering of the desire realm, and even observing that the actions of the form and formless realms are the origin of suffering, excluding the cessation of all cessation. Again, correctly observing the suffering of the desire realm, and even observing that the actions of the desire realm are the origin of suffering, excluding the actions of the form and formless realms being the origin of suffering. Again, correctly observing the suffering of the desire, form, and formless realms, excluding all origins of suffering. Again, correctly observing the suffering of the desire realm, excluding the suffering of the form and formless realms. Again, correctly observing the permanence of the desire realm, continuous and unbroken, not departing. When observing in this way, deep aversion arises, and again reducing, only using two mental states to observe one action, like 'suffering-dharma forbearance' (苦法忍, kǔ fǎ rěn, patience with suffering) and 'forbearance-dharma wisdom' (忍法智, rěn fǎ zhì, wisdom through patience). Correctly observing in this way is called 'middle forbearance'.
Furthermore, 'the highest mundane dharma' (世第一法, shì dì yī fǎ, the highest worldly wisdom) arises; after the highest mundane dharma, 'suffering-dharma forbearance' arises next. For example, a person wants to go from their own country to another country, and has much property that cannot be taken away, so they exchange the goods for money; still disliking the money, they exchange it for gold; disliking the gold, they exchange it for valuable treasures to go to the other country. The practitioner gradually relinquishes, continuously and without separation, giving rise to 'upper forbearance' (上忍, shàng rěn, advanced patience). After upper forbearance, the highest dharma arises. After the highest dharma, suffering-forbearance arises.
Question:
Does the highest mundane dharma have three grades?
答：
一人無，多人有。身子上，目連中，余皆下。就佛、支佛、聲聞為三品。
世第一法者，此心心數法，于余法為最、為勝、為長、為尊、為上、為妙。亦分、亦都。分者，勝世間法，不勝見諦。見諦眷屬不相離，慧力偏多故、熏禪不與凡夫同生一處故。盡智時，一切善根永離一切諸垢障故。三三昧乃至惡賤無漏，何況有漏，不應都勝？分勝彼暖、頂、忍法，亦應言第一，應言分勝，勝暖、頂、忍、一切凡夫所得禪，無量解脫除入也。或言都勝，非謂一切事業中勝，但以能開聖道門故。彼見諦等，不能開聖道門，以世第一法開聖道門，彼見諦等法得修見諦等法。得修者，皆是世第一法功用。是世第一法名義者，最勝義是第一義；得妙果是第一義，如高幢頂，更無有上，是第一義。
問：
前諸義有差別邪？答：
此皆嘆說上妙之義，亦有差別。于不凈安般名最，于聞慧名勝，于思慧名長，于暖為尊，于頂為上，于忍為妙。又，依未至為最，依初禪為勝，中間為長，二禪為尊，三禪為上，四禪為妙。如是種種說，此依《毗婆沙》釋，欲委知，向彼尋。
初果八忍、八智。三果重慮緣真，九無礙、九解脫智。支佛用總相、別相，如約三世明苦、集，分別十二因緣，即別相相也
。六度緣理智弱，伏而未斷；事智強，能捨身命財，無所遺顧。聲聞能發真成聖，猶論我衣、我缽，互論強弱(云云)。
通教聲聞，總相一門，達俗即真。通教緣覺，能於一門總相、別相，達俗即真。通教菩薩，能於四門總相、別相，俗達即真。又能遍四門出假，教化眾生。十信信果頭真如實相，為求此理，起十信心。十住正習入空，傍習假中。十行正習假，傍習中。十回向正習中。初地證中；二地已上，重慮于中。三藏佛一時用三十四心：八忍、八智、九無礙、九解脫，斷正習盡。通佛坐道場，一念相應慧，斷余殘習氣。別教佛用金剛後心，斷一品無明究竟盡成佛。或言：斷時是等覺。佛無所斷，但證得圓滿菩提具足耳。圓五品不斷五欲而凈諸根，具煩惱性，能知如來秘密之藏。六根凈位獲相似中道智。初住獲如來一身無量身，入法流海中行，任運流注。后位可解，不復記。
四、明智照境者，若由智照境，由境發智，四句皆墮性中，如別記(云云)。若四悉檀因緣立境、智，但有名字(云云)。
問：
智慧照境，境亦能照智不？答：
若作不思議釋，更互相照，義亦無妨。《仁王般若》云：「說智及智處，皆名為般若。」譬鏡面互相照，亦如大地一，能生種種芽，芽亦生地一
【現代漢語翻譯】 現代漢語譯本：六度（Loka-dhātu，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）的修行者，如果對理性的理解較弱，只能降伏煩惱而不能徹底斷除；如果對事相的理解較強，就能捨棄身命和財物，毫無顧慮。聲聞乘（Śrāvaka-yāna，通過聽聞佛法而證悟的修行方式）的修行者能夠發起真智而成就聖果，但仍然會執著于『我的衣服』、『我的缽』，互相爭論誰強誰弱（此處省略具體內容）。 通教（Sadharmatha-pratipadaka，三乘共修的教法）的聲聞乘修行者，從總體上把握一個法門，通達世俗諦即是真諦。通教的緣覺乘（Pratyekabuddha-yāna，通過自身覺悟而證悟的修行方式）修行者，能夠在一個法門中，從總體和個別兩個方面，通達世俗諦即是真諦。通教的菩薩乘（Bodhisattva-yāna，以利益眾生為目標的修行方式）修行者，能夠從四門（指空、有、亦空亦有、非空非有）的總體和個別兩個方面，通達世俗諦即是真諦。並且能夠普遍地從四門出假觀（Upāya-satya，爲了教化眾生而方便設立的假名），教化眾生。十信位（Daśa-śraddhā-bhūmi，菩薩修行的最初十個階段）的修行者，以信果位上的真如實相（Tathatā，事物的真實本性）為目標，爲了求證這個道理，發起十種信心。十住位（Daśa-āvāsa-bhūmi，菩薩修行的十個住處）的修行者，主要修習入空觀（Śūnyatā，空性的觀察），輔助修習假中觀（假名安立的觀察）。十行位（Daśa-caryā-bhūmi，菩薩修行的十種行為）的修行者，主要修習假觀，輔助修習中觀（Madhyamaka，中道的觀察）。十回向位（Daśa-pariṇāmanā-bhūmi，菩薩修行的十種迴向）的修行者，主要修習中觀。初地位（Prathamā-bhūmi，菩薩修行的第一個階段）的修行者，證悟中道；二地（Dvitīyā-bhūmi，菩薩修行的第二個階段）以上的修行者，需要反覆思慮中道。 三藏佛（Tripiṭaka-buddha，依據三藏教法修行的佛）在同一時刻運用三十四心（指八忍、八智、九無礙、九解脫），斷除正使和習氣。通教佛（Sadharmatha-pratipadaka-buddha，依據通教修行的佛）在菩提道場，以一念相應慧（Ekakṣaṇa-sampayutta-jñāna，與真理相應的一念智慧），斷除剩餘的殘餘習氣。別教佛（Vaimātrika-buddha，依據別教修行的佛）用金剛後心（Vajropama-samādhi，如金剛般堅固的禪定），斷除一品無明（Avidyā，無知）而究竟成佛。或者說：斷除無明的時候是等覺位（Samantabhadra，菩薩修行的倒數第二個階段）。佛陀沒有什麼需要斷除的，只是證得了圓滿菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），具足一切功德而已。 圓教（Paripūrṇa-buddha，圓滿教法）五品位（Pañca-prakāra，圓教的五個階段）的修行者，不斷除五欲（Pañca-kāmaguṇa，色、聲、香、味、觸五種慾望）而清凈諸根，具有煩惱的本性，能夠知曉如來秘密之藏。六根清凈位（Ṣaḍindriya-viśuddhi，六根清凈的階段）的修行者，獲得相似中道智（Sadṛśa-madhyamaka-jñāna，類似於中道智慧的智慧）。初住位（Prathamā-āvāsa-bhūmi，圓教的第一個住處）的修行者，獲得如來一身無量身（Tathāgata-ekakāya-apramāṇa-kāya，如來一身體現無量身），進入法流海中修行，任運流注。後面的位次可以理解，不再贅述。 四、關於智慧照見境界：如果認為智慧照見境界，或者境界引發智慧，這四句（指有智無境、有境無智、亦有智亦有境、非有智非有境）都落入自性見中，如《別記》（此處省略具體內容）所說。如果用四悉檀（Catuḥ-siddhānta，四種成就）的因緣來建立境界和智慧，那只是一種名稱而已（此處省略具體內容）。 問：智慧能夠照見境界，境界也能照見智慧嗎？ 答：如果用不可思議的解釋，互相照見，義理上也沒有妨礙。《仁王般若經》（Renwang Banruo Jing）說：『說智及智處，皆名為般若（Prajñā，智慧）。』譬如鏡面互相照見，也像大地一樣，能夠生長各種芽，芽也生長在大地上。
【English Translation】 English version: Practitioners of the Six Perfections (Loka-dhātu, referring to the six methods of reaching the other shore: generosity, discipline, patience, diligence, concentration, and wisdom), if their understanding of reason is weak, can only subdue afflictions but not completely eradicate them; if their understanding of phenomena is strong, they can give up their body, life, and wealth without any hesitation. Practitioners of the Śrāvaka-yāna (the vehicle of hearers, the path of enlightenment through listening to the Dharma) can generate true wisdom and attain the fruit of sainthood, but they still cling to 'my robe' and 'my bowl,' arguing with each other about who is stronger (details omitted here). Śrāvakas of the Common Teaching (Sadharmatha-pratipadaka, the teaching shared by the three vehicles), grasp one Dharma-door in its entirety, realizing that conventional truth is ultimate truth. Pratyekabuddhas (those enlightened by themselves) of the Common Teaching can, within one Dharma-door, grasp both the general and specific aspects, realizing that conventional truth is ultimate truth. Bodhisattvas (those who aspire to enlightenment for the benefit of all beings) of the Common Teaching can, from the general and specific aspects of the four doors (referring to emptiness, existence, both emptiness and existence, neither emptiness nor existence), realize that conventional truth is ultimate truth. Furthermore, they can universally use the provisional view (Upāya-satya, provisional names established for the purpose of teaching sentient beings) from the four doors to teach and transform sentient beings. Practitioners in the Ten Faiths stage (Daśa-śraddhā-bhūmi, the initial ten stages of a Bodhisattva's practice) take the True Suchness (Tathatā, the true nature of things) in the fruit of faith as their goal, and generate ten kinds of faith in order to seek this principle. Practitioners in the Ten Abodes stage (Daśa-āvāsa-bhūmi, the ten abodes of a Bodhisattva's practice) mainly practice entering the contemplation of emptiness (Śūnyatā, the observation of emptiness), and secondarily practice the contemplation of provisionality. Practitioners in the Ten Practices stage (Daśa-caryā-bhūmi, the ten practices of a Bodhisattva's practice) mainly practice the contemplation of provisionality, and secondarily practice the contemplation of the Middle Way (Madhyamaka, the observation of the Middle Way). Practitioners in the Ten Dedications stage (Daśa-pariṇāmanā-bhūmi, the ten dedications of a Bodhisattva's practice) mainly practice the contemplation of the Middle Way. Practitioners in the First Ground (Prathamā-bhūmi, the first stage of a Bodhisattva's practice) realize the Middle Way; practitioners in the Second Ground (Dvitīyā-bhūmi, the second stage of a Bodhisattva's practice) and above need to repeatedly contemplate the Middle Way. A Tripiṭaka Buddha (Tripiṭaka-buddha, a Buddha who practices according to the Tripiṭaka teachings) simultaneously uses thirty-four minds (referring to the eight acceptances, eight wisdoms, nine unobstructednesses, and nine liberations) to eradicate both fundamental and habitual afflictions. A Common Teaching Buddha (Sadharmatha-pratipadaka-buddha, a Buddha who practices according to the Common Teaching) in the Bodhi-mandala, with the wisdom of one thought in accordance (Ekakṣaṇa-sampayutta-jñāna, the wisdom of one thought in accordance with the truth), eradicates the remaining residual habits. A Distinct Teaching Buddha (Vaimātrika-buddha, a Buddha who practices according to the Distinct Teaching) uses the diamond-like subsequent mind (Vajropama-samādhi, diamond-like firm concentration) to eradicate one grade of ignorance (Avidyā, ignorance) and ultimately attains Buddhahood. Or it is said: the time of eradicating ignorance is the stage of Near-Perfect Enlightenment (Samantabhadra, the penultimate stage of a Bodhisattva's practice). The Buddha has nothing to eradicate, but only realizes complete Bodhi (Anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), possessing all merits. Practitioners in the Five Grades (Pañca-prakāra, the five stages of the Perfect Teaching) of the Perfect Teaching (Paripūrṇa-buddha, the perfect teaching) do not eradicate the five desires (Pañca-kāmaguṇa, the five desires of form, sound, smell, taste, and touch) but purify the senses, possessing the nature of afflictions, and are able to know the secret treasury of the Tathāgata. Practitioners in the stage of Pure Six Senses (Ṣaḍindriya-viśuddhi, the stage of pure six senses) obtain wisdom similar to the Middle Way (Sadṛśa-madhyamaka-jñāna, wisdom similar to the wisdom of the Middle Way). Practitioners in the First Abode (Prathamā-āvāsa-bhūmi, the first abode of the Perfect Teaching) obtain the Tathāgata's one body manifesting countless bodies (Tathāgata-ekakāya-apramāṇa-kāya, the Tathāgata's one body manifesting countless bodies), enter the ocean of the Dharma stream to practice, flowing naturally. The subsequent stages can be understood and will not be elaborated on. Four, regarding wisdom illuminating objects: If it is thought that wisdom illuminates objects, or that objects give rise to wisdom, these four statements (referring to having wisdom without objects, having objects without wisdom, having both wisdom and objects, neither having wisdom nor having objects) all fall into the view of self-nature, as stated in the 'Separate Record' (details omitted here). If the conditions of the Four Siddhantas (Catuḥ-siddhānta, four kinds of accomplishment) are used to establish objects and wisdom, then it is only a name (details omitted here). Question: Can wisdom illuminate objects, and can objects also illuminate wisdom? Answer: If explained in an inconceivable way, mutual illumination is not contradictory in principle. The 'Renwang Banruo Jing' says: 'Speaking of wisdom and the place of wisdom, both are called Prajñā (Prajñā, wisdom).' It is like mirrors reflecting each other, or like the earth, which can grow all kinds of sprouts, and the sprouts also grow on the earth.
。且置斯義。世智照六道十如。五停心智去至體法，凡七智，照二乘十如。六度及通教出假菩薩智兩屬，上求照菩薩十如，下化照六道十如。四十心智亦兩屬：上求照菩薩十如，下化照六道十如。十地智兩屬，次第照，照菩薩十如；不次第照，照佛十如。五品去，凡四智，皆照佛界十如。總略如此細捒(云云)。
二十智照四種十二因緣境者，世智、五停、四念、四果乃至支佛、六度、三藏佛，凡七智，照思議生滅十二因緣境。通教三乘入真方便智、出假智、佛智凡五智，照思議不生不滅十二因緣境。別教十信、三十心、十地、佛凡四智，照不思議生滅十二因緣境。其中不無別意，且從大判。圓教四智，照不思議不生不滅十二因緣境。
二十智照四種四諦者，前、三藏等七智，照生滅四諦境。次、通教五智，照無生滅四諦境。次、別教四智，照無量四諦境。次、圓教四智，照無作四諦境。
次、二十智照二諦者，前、七智是照析空之二諦。次、五智是照體空之二諦。次、八智照顯中之二諦。其間別、圓相入者，可以意得(云云)。
次、明二十智照三諦者，前、七智照無中之二諦，是因緣所生法，皆屬俗攝。次、五智照含中之二諦，即空一句，皆屬真諦攝也。次、別圓八智照顯中之二諦，即
【現代漢語翻譯】 現代漢語譯本：暫且放下這些含義。世間智慧照見六道（指天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）的十如是（指如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）。五停心觀（指不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）的智慧到達體法，總共有七種智慧，照見二乘（指聲聞乘和緣覺乘）的十如是。六度（指佈施、持戒、忍辱、精進、禪定、智慧）以及通教的出假菩薩的兩種智慧，向上求法時照見菩薩的十如是，向下化度眾生時照見六道的十如是。四十心（指十信、十住、十行、十回向）的智慧也兼具兩種作用：向上求法時照見菩薩的十如是，向下化度眾生時照見六道的十如是。十地（指菩薩修行過程中的十個階段）的智慧也兼具兩種作用，次第照見時，照見菩薩的十如是；不次第照見時，照見佛的十如是。五品位（指隨喜品、讀誦品、講說法品、兼行六度品、正行六度品）之後，總共有四種智慧，都照見佛界的十如是。總的概括就是這樣，詳細的分析（如上所述）。 二十種智慧照見四種十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）的境界：世間智慧、五停心觀、四念處（指身念處、受念處、心念處、法念處）、四果阿羅漢（指須陀洹果、斯陀含果、阿那含果、阿羅漢果）乃至辟支佛（指緣覺）、六度、三藏佛（指聲聞佛），總共有七種智慧，照見思議生滅的十二因緣境界。通教的三乘（指聲聞乘、緣覺乘、菩薩乘）入真的方便智慧、出假智慧、佛的智慧，總共有五種智慧，照見思議不生不滅的十二因緣境界。別教的十信位、三十心位、十地位、佛位，總共有四種智慧，照見不可思議生滅的十二因緣境界。其中不無其他的含義，這裡且從大的方面來判斷。圓教的四種智慧，照見不可思議不生不滅的十二因緣境界。 二十種智慧照見四種四諦（指苦諦、集諦、滅諦、道諦）：前面的三藏等七種智慧，照見生滅的四諦境界。其次，通教的五種智慧，照見無生滅的四諦境界。其次，別教的四種智慧，照見無量的四諦境界。其次，圓教的四種智慧，照見無作的四諦境界。 其次，二十種智慧照見二諦（指真諦和俗諦）：前面的七種智慧是照見分析空性的二諦。其次，五種智慧是照見體悟空性的二諦。其次，八種智慧照見顯現中道的二諦。其中別教和圓教相互融合的部分，可以意會（如上所述）。 其次，說明二十種智慧照見三諦（指空諦、假諦、中諦）：前面的七種智慧照見無中（空性）的二諦，是因緣所生的法，都屬於俗諦所攝。其次，五種智慧照見包含中道的二諦，即空的一句，都屬於真諦所攝。其次，別教和圓教的八種智慧照見顯現中道的二諦，即
【English Translation】 English version: Let's set aside these meanings for now. Worldly wisdom illuminates the Ten Suchnesses (相 appearance, 性 nature, 體 entity, 力 power, 作 function, 因 direct cause, 緣 indirect cause, 果 effect, 報 retribution, 本末究竟 complete fundamental and incidental aspects) of the Six Realms (Deva, Asura, Human, Animal, Preta, Naraka). The wisdom of the Five Contemplations (Contemplation of Impurity, Contemplation of Compassion, Contemplation of Conditioned Arising, Contemplation of Breath, Contemplation of Buddha Recitation) reaches the essence of reality, totaling seven types of wisdom, illuminating the Ten Suchnesses of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā) and the two wisdoms of the Provisional Bodhisattva of the Common Teaching, when seeking upwards, illuminate the Ten Suchnesses of the Bodhisattvas; when transforming downwards, illuminate the Ten Suchnesses of the Six Realms. The wisdom of the Forty Minds (Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications) also has two aspects: when seeking upwards, it illuminates the Ten Suchnesses of the Bodhisattvas; when transforming downwards, it illuminates the Ten Suchnesses of the Six Realms. The wisdom of the Ten Grounds (the ten stages of a Bodhisattva's path) also has two aspects: when illuminating sequentially, it illuminates the Ten Suchnesses of the Bodhisattvas; when illuminating non-sequentially, it illuminates the Ten Suchnesses of the Buddhas. After the Five Grades (Joyful Acceptance, Reading and Reciting, Expounding the Dharma, Practicing the Six Perfections Concurrently, Practicing the Six Perfections Primarily), there are a total of four types of wisdom, all of which illuminate the Ten Suchnesses of the Buddha Realm. This is a general summary; the detailed analysis is as described above. The twenty types of wisdom illuminate the four types of Twelve Conditioned Arisings (Avidyā, Saṃskāra, Vijñāna, Nāmarūpa, Ṣaḍāyatana, Sparśa, Vedanā, Tṛṣṇā, Upādāna, Bhava, Jāti, Jarā-maraṇa): Worldly wisdom, the Five Contemplations, the Four Foundations of Mindfulness (Mindfulness of Body, Mindfulness of Feeling, Mindfulness of Mind, Mindfulness of Dharma), the Four Arhat Fruits (Srotaāpanna, Sakṛdāgāmin, Anāgāmin, Arhat), even Pratyekabuddhas, the Six Perfections, and the Three-Storehouse Buddhas (Śrāvaka Buddha), totaling seven types of wisdom, illuminate the realm of the Twelve Conditioned Arisings that are conceivable as arising and ceasing. The expedient wisdom of entering truth, the wisdom of emerging from the provisional, and the wisdom of the Buddha of the Three Vehicles (Śrāvaka, Pratyekabuddha, Bodhisattva) of the Common Teaching, totaling five types of wisdom, illuminate the realm of the Twelve Conditioned Arisings that are conceivable as neither arising nor ceasing. The Ten Faiths, Thirty Minds, Ten Grounds, and Buddha of the Distinct Teaching, totaling four types of wisdom, illuminate the realm of the Twelve Conditioned Arisings that are inconceivable as arising and ceasing. There may be other meanings within this, but here we judge from a broad perspective. The four types of wisdom of the Perfect Teaching illuminate the realm of the Twelve Conditioned Arisings that are inconceivable as neither arising nor ceasing. The twenty types of wisdom illuminate the four types of Four Noble Truths (Duḥkha, Samudaya, Nirodha, Mārga): The preceding seven types of wisdom, such as the Three-Storehouse Teaching, illuminate the realm of the Four Noble Truths that arise and cease. Next, the five types of wisdom of the Common Teaching illuminate the realm of the Four Noble Truths that neither arise nor cease. Next, the four types of wisdom of the Distinct Teaching illuminate the realm of the Four Noble Truths that are immeasurable. Next, the four types of wisdom of the Perfect Teaching illuminate the realm of the Four Noble Truths that are uncreated. Next, the twenty types of wisdom illuminate the Two Truths (Saṃvṛti-satya and Paramārtha-satya): The preceding seven types of wisdom illuminate the Two Truths of analyzing emptiness. Next, the five types of wisdom illuminate the Two Truths of realizing emptiness in its essence. Next, the eight types of wisdom illuminate the Two Truths of revealing the Middle Way. The parts where the Distinct and Perfect Teachings interpenetrate can be understood intuitively (as described above). Next, explaining how the twenty types of wisdom illuminate the Three Truths (Emptiness, Provisional Existence, and the Middle Way): The preceding seven types of wisdom illuminate the Two Truths of non-existence in emptiness, which are the dharmas arising from conditions and belong to the Conventional Truth. Next, the five types of wisdom illuminate the Two Truths that contain the Middle Way, that is, the phrase 'emptiness,' which belongs to the Ultimate Truth. Next, the eight types of wisdom of the Distinct and Perfect Teachings illuminate the Two Truths of revealing the Middle Way, that is,
是假名，亦名中道，二句皆屬中道諦攝也。
次、二十智照一實諦者，此須引《釋論》明四悉檀，皆名為實。世界故實，乃至第一義故實。當知實語亦通四諦，生滅故實，無生滅故實，無量故實，無作故實。前、三藏七智照生滅之實。次、通教五智照無生滅之實。次、別教四智照無量之實。次、圓教四智照無作之實。前後諸實(云云)。
次、二十智無諦、無照者，無諦無別理，若於四種四諦得悟，不復見諦與不諦，故無諦亦通也。前、七智照生滅之無諦，生生不可說故。次、五智照無生滅之無諦，生不生不可說故。次、四智照無量之無諦，不生生不可說故。次、四智照無作之無諦，不生不生不可說故。前、無諦是權，后、無諦是實，此就言教。若就妙悟同於聖人心中所照者，則不見有權實，故非權非實。空拳誑小兒，誘度於一切。方便說權，方便說實。會理之時，無復權實，故稱非權非實為妙也。
五、明粗妙者，前十二番智是粗，后八番智為妙。何者？藏、通等佛，自是無常，亦不說常，彼二乘菩薩何得聞常、信常、修常？是故為粗。別教十信初已聞常，信、修于常，尚勝彼佛，何況余耶？是故為妙。常途云：《法華》不明常者，只是三藏意耳。今明十信知中已過牟尼，則八番為妙也。
【現代漢語翻譯】 現代漢語譯本：'是假名'，也叫做'中道'（Madhyamaka，佛教哲學中的中觀之道），這兩句話都屬於中道諦所包含的內容。
其次，二十智照一實諦，這裡需要引用《釋論》（Mahaprajnaparamita-sastra，大智度論）來闡明四悉檀（catuh-siddhanta，四種成就），都可稱為'實'。世界是'實'，乃至第一義也是'實'。應當明白，'實語'也貫通四諦（catvari-arya-satyani，四聖諦），生滅是'實'，無生滅是'實'，無量是'實'，無作是'實'。前面，三藏（Tripiṭaka，佛教經典的三部分）的七智照見生滅之'實'。其次，通教（Sadharana-yana，三乘共通的教法）的五智照見無生滅之'實'。再次，別教（Prthag-yana，獨特的教法）的四智照見無量之'實'。最後，圓教（Perfect Teaching，圓滿的教法）的四智照見無作之'實'。前後這些'實'（等等）。
其次，二十智無諦、無照，沒有'諦'就沒有區別的道理，如果對於四種四諦有所領悟，就不再看到'諦'與'非諦'的區別，所以'無諦'也是貫通的。前面，七智照見生滅之'無諦'，因為生生是不可說的。其次，五智照見無生滅之'無諦'，因為生不生是不可說的。再次，四智照見無量之'無諦'，因為不生生是不可說的。最後，四智照見無作之'無諦'，因為不生不生是不可說的。前面，'無諦'是權巧方便，後面，'無諦'是真實。這是就言教而言。如果就妙悟而言，與聖人心中所照見的相同，那麼就看不到有權巧方便和真實的區別，所以既非權巧方便也非真實。空拳哄騙小孩，是爲了引導度化一切眾生。方便地說權巧方便，方便地說真實。領會真理的時候，就沒有權巧方便和真實的區別了，所以稱'非權非實'為妙。
第五，闡明粗妙，前面的十二番智是粗略的，後面的八番智是精妙的。為什麼這樣說呢？三藏、通教等佛，自身尚且是無常的，也不說常，那麼二乘（sravaka-yana，聲聞乘）菩薩怎麼能夠聽聞常、相信常、修習常呢？所以是粗略的。別教十信位的修行者，最初已經聽聞常，相信並且修習常，尚且勝過那些佛，更何況其他的呢？所以是精妙的。通常的說法是：《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）沒有闡明常，只是三藏的觀點罷了。現在說明十信位的修行者，知中已經超過牟尼（Sakyamuni，釋迦牟尼佛），那麼八番智就是精妙的。
【English Translation】 English version: 'Is provisional name', also named 'Middle Way' (Madhyamaka, the Middle Way in Buddhist philosophy), both phrases belong to what is contained within the Truth of the Middle Way (Madhyamaka).
Next, the twenty wisdoms illuminating the One Real Truth, here it is necessary to cite the 'Shilun' (Mahaprajnaparamita-sastra, Great Treatise on the Perfection of Wisdom) to clarify the four siddhantas (catuh-siddhanta, four accomplishments), all of which can be called 'real'. The world is 'real', and even the ultimate meaning is 'real'. It should be understood that 'true speech' also pervades the Four Noble Truths (catvari-arya-satyani, Four Noble Truths), arising and ceasing is 'real', non-arising and non-ceasing is 'real', immeasurable is 'real', non-doing is 'real'. Before, the seven wisdoms of the Tripiṭaka (Tripiṭaka, the three parts of Buddhist scriptures) illuminate the 'reality' of arising and ceasing. Next, the five wisdoms of the Shared Teaching (Sadharana-yana, the teaching common to the three vehicles) illuminate the 'reality' of non-arising and non-ceasing. Again, the four wisdoms of the Distinct Teaching (Prthag-yana, unique teaching) illuminate the 'reality' of immeasurability. Finally, the four wisdoms of the Perfect Teaching illuminate the 'reality' of non-doing. These 'realities' before and after (etc.).
Next, the twenty wisdoms without truth and without illumination, without 'truth' there is no distinguishing principle, if there is understanding of the four kinds of Four Noble Truths, then one no longer sees the difference between 'truth' and 'non-truth', so 'without truth' is also pervasive. Before, the seven wisdoms illuminate the 'non-truth' of arising and ceasing, because arising and arising is unspeakable. Next, the five wisdoms illuminate the 'non-truth' of non-arising and non-ceasing, because arising and non-arising is unspeakable. Again, the four wisdoms illuminate the 'non-truth' of immeasurability, because non-arising and arising is unspeakable. Finally, the four wisdoms illuminate the 'non-truth' of non-doing, because non-arising and non-arising is unspeakable. Before, 'without truth' is expedient means, after, 'without truth' is reality. This is in terms of verbal teaching. If in terms of wonderful enlightenment, the same as what is illuminated in the minds of the sages, then one does not see the difference between expedient means and reality, so it is neither expedient means nor reality. An empty fist deceives a small child, in order to guide and liberate all beings. Expediently speaking of expedient means, expediently speaking of reality. When understanding the truth, there is no difference between expedient means and reality, so calling 'neither expedient nor real' is wonderful.
Fifth, clarifying the coarse and the subtle, the preceding twelve wisdoms are coarse, the following eight wisdoms are subtle. Why is this said? The Buddhas of the Tripiṭaka and Shared Teaching, even themselves are impermanent and do not speak of permanence, so how can the Sravakas (sravaka-yana, Hearer Vehicle) and Bodhisattvas hear of permanence, believe in permanence, and cultivate permanence? Therefore, it is coarse. The practitioners of the Ten Faiths stage of the Distinct Teaching, initially have already heard of permanence, believe in and cultivate permanence, and are even superior to those Buddhas, let alone others? Therefore, it is subtle. The usual saying is: 'The Lotus Sutra' (Saddharma Puṇḍarīka Sūtra, Wonderful Dharma Lotus Flower Sutra) does not clarify permanence, it is only the view of the Tripiṭaka. Now it is explained that the practitioners of the Ten Faiths stage, knowing the Middle Way have already surpassed Sakyamuni (Sakyamuni, Shakyamuni Buddha), then the eight wisdoms are subtle.
又，別教四智，三粗一妙。圓教四智，悉皆稱妙。何者？地人云：「中道乃是果頭能顯，初心學者仰信此理，如藕絲懸山。」故說信、行皆非圓意也。故十信智為粗。十住正修空，傍修假、中。十行正修假，傍修中。十回向始正修中。此中但理，不具諸法，是故皆粗。登地智破無明，見中道，證則為妙。類如通、藏兩種，俱得道，而三藏門拙。今別教亦爾，教門皆權，而證是妙(云云)。
圓教四智皆妙者，如法相說，如說而信，如理而行，始論五品，終竟妙覺，實而非權，是故皆妙。是名待粗智說妙智也。
又、約知見明粗妙者，知與見云何？然分別有四：不知不見、知非見、見非知、亦知亦見。先、約三藏釋，后、約圓釋，中間例可解。凡夫不聞故不知，不證故不見。五停、四念至世第一法，聞故名知，未證故非見。辟支佛不聞故非知，自然證故是見。四果聞故亦是知，證故亦是見。傳傳判粗妙，可解。
約圓教釋者，七方便不聞故不知，未證故不見。五品、六根，聞故知，未證故不見。發宿習者名見，不從聞故不知。稟教證入者，亦知、亦見。此節節傳為粗妙。
究竟而論，前來二十種智，略而言之，不出權、實二智。如經：「如來方便知見，波羅蜜皆悉具足」，即總束得前來諸權
【現代漢語翻譯】 現代漢語譯本： 此外，別教的四智，有三種是粗糙的，一種是精妙的。圓教的四智，全部都稱為精妙。為什麼呢？地論師說：『中道是果位才能顯現的，初學的人仰仗相信這個道理，就像用藕絲懸掛山嶽。』所以說信位和行位都不是圓教的真意。因此，十信位的智慧是粗糙的。十住位主要修習空觀，兼修假觀和中觀。十行位主要修習假觀，兼修中觀。十回向位才開始主要修習中觀。這裡面只有道理，不具備諸法，所以都是粗糙的。登地位的智慧破除無明，見到中道，證得就是精妙的。類似於通教和藏教這兩種，都證得了道，但是三藏門的教法比較笨拙。現在的別教也是這樣，教門都是權巧方便，而證悟是精妙的（以上是地論師的說法）。 圓教的四智都是精妙的，就像法相宗所說的那樣，如所說而信受，如所理解的道理而修行，從五品位開始，直到最終的妙覺，都是真實的而不是權巧的，所以都是精妙的。這叫做對待粗糙的智慧來說明精妙的智慧。 此外，從知見的角度來闡明粗妙，什麼是知和見呢？分別起來有四種：不知不見、知非見、見非知、亦知亦見。先從三藏教來解釋，然後從圓教來解釋，中間的可以類推理解。凡夫因為沒有聽聞佛法所以不知，因為沒有證悟所以不見。從五停心觀、四念處觀直到世第一法，因為聽聞了佛法所以叫做知，還沒有證悟所以不是見。辟支佛因為沒有聽聞佛法所以不是知，因為自然證悟所以是見。四果阿羅漢因為聽聞了佛法所以也是知，因為證悟了所以也是見。這樣層層判別粗妙，可以理解。 從圓教來解釋，七方便位因為沒有聽聞佛法所以不知，沒有證悟所以不見。五品位、六根清凈位，因為聽聞了佛法所以知，沒有證悟所以不見。發起宿世善根的人叫做見，因為不是從聽聞佛法而來所以不知。稟承教法證入的人，就是亦知亦見。這樣一節一節地傳遞粗妙。 究竟來說，前面所說的二十種智慧，概括而言，不出權智和實智這兩種。如《法華經》所說：『如來方便知見，波羅蜜（到達彼岸）都完全具足』，就是總括了前面所說的各種權智。
【English Translation】 English version: Furthermore, the four wisdoms of the Distinct Teaching (Biejiao), three are coarse and one is subtle. The four wisdoms of the Perfect Teaching (Yuanjiao) are all called subtle. Why? The Dilun master said, 'The Middle Way (Zhongdao) is what can be manifested at the fruition stage; beginners rely on faith in this principle, like hanging a mountain with lotus threads.' Therefore, it is said that the stages of faith and practice are not the true meaning of the Perfect Teaching. Thus, the wisdom of the Ten Faiths is coarse. The Ten Dwellings mainly cultivate emptiness, while also cultivating provisionality and the Middle Way. The Ten Practices mainly cultivate provisionality, while also cultivating the Middle Way. The Ten Dedications begin to mainly cultivate the Middle Way. Here, there is only principle, not encompassing all dharmas, so they are all coarse. The wisdom of the Ground of Enlightenment (Dengdi) breaks through ignorance, sees the Middle Way, and its realization is subtle. Similar to the Two Teachings of Common and Treasury, both attain the Way, but the Three Treasury teachings are clumsy. The Distinct Teaching is also like this; the teachings are all expedient, while the realization is subtle (according to the Dilun master). The four wisdoms of the Perfect Teaching are all subtle, as the Dharma Characteristics School says, believing as it is said, practicing as it is understood, starting from the Five Grades and ending in Wonderful Enlightenment (Miaojue), it is real and not expedient, so they are all subtle. This is called using coarse wisdom to explain subtle wisdom. Furthermore, explaining coarseness and subtlety from the perspective of knowledge and seeing, what are knowledge and seeing? There are four distinctions: not knowing and not seeing, knowing but not seeing, seeing but not knowing, and both knowing and seeing. First, explain from the perspective of the Three Treasury Teaching, then from the perspective of the Perfect Teaching, and the middle can be understood by analogy. Ordinary people do not know because they have not heard the Dharma, and do not see because they have not realized it. From the Five Contemplations and Four Foundations of Mindfulness to the World's First Dharma, it is called knowing because they have heard the Dharma, but it is not seeing because they have not realized it. Pratyekabuddhas do not know because they have not heard the Dharma, but it is seeing because they have naturally realized it. The Four Fruits of Arhats both know because they have heard the Dharma, and see because they have realized it. This layer-by-layer judgment of coarseness and subtlety can be understood. Explaining from the perspective of the Perfect Teaching, the Seven Expedient Stages do not know because they have not heard the Dharma, and do not see because they have not realized it. The Five Grades and Six Roots of Purity know because they have heard the Dharma, but do not see because they have not realized it. Those who awaken past habits are called seeing, but do not know because it does not come from hearing the Dharma. Those who enter through teaching and realization both know and see. This section-by-section transmission is coarse and subtle. Ultimately speaking, the twenty kinds of wisdom mentioned earlier, in summary, do not go beyond the two wisdoms of expedient and real. As the Sutra says, 'The Tathagata's expedient knowledge and seeing, Paramita (perfection) are all fully possessed,' which summarizes all the expedient wisdoms mentioned earlier.
智也。「如來知見廣大深遠」，即是總束前來實智也。方便既其具足，何所不該？知見既其廣大深遠，何所不攝？境淵無邊，智水莫測，唯佛與佛乃能究盡。如此知見，即是眼智。眼即五眼具足，智即三智一心。一切種智知于實，兩智知于權。佛眼見於實，四眼見於權。此知即是見，此見即是知。對前諸智，諸智是粗，此之知見名之為妙也。
若得知見中意，不復論五眼。迷者未了，更約眼明粗妙。如肉眼盲閉，何由見色？徒聞人說，起種種想，終非真見。欲令眼開，應須治膜，那得閉眼，執諍何益耶？閉眼想則粗，眼開見則妙。天眼未開，不見障外為粗，修禪定愿智之力，能發得凈色，徹障內外，明闇無隔。慧眼未開，常行死逕，假令情想，亦復非實，故為粗；無漏豁發，故稱為妙。諦理明瞭，故稱妙。法眼未開，差機說法。如身子僻教，滿愿穢器，名為粗。破障通無知，分別藥病名之為妙。
佛眼不開，不見實相。故文云：「二乘之人及新發心者、不退菩薩所不能知」，故四眼皆粗。除諸菩薩眾信力堅固者，以信得入，相似佛眼，能開真佛知見，乃名為妙。諸教多說四眼，或帶四眼說佛眼，是故為粗。今經獨說佛眼，是故為妙。是為待粗為妙也。
六、明開粗顯妙者，前十六番智，若不決了，
【現代漢語翻譯】 現代漢語譯本 智者說：『如來的知見廣大深遠』，這是總括前面所說的真實智慧。方便法門既然具足，有什麼不能包含？知見既然廣大深遠，有什麼不能攝受？境界深遠無邊，智慧之水深不可測，只有佛與佛才能徹底瞭解。這樣的知見，就是眼智。眼即是五眼具足，智即是三智一心。一切種智瞭解實相，兩種智慧瞭解權巧方便。佛眼見實相，四眼見權巧方便。此知就是見，此見就是知。相對於前面的各種智慧，那些智慧是粗淺的，此處的知見才可稱為精妙。
如果能理解知見中的含義，就不必再討論五眼（肉眼、天眼、慧眼、法眼、佛眼）。迷惑的人不明白，才進一步從眼的角度來分辨粗妙。如果肉眼被遮蔽，如何能看見顏色？即使聽別人說，產生種種想像，終究不是真正的看見。想要讓眼睛打開，應該治療眼膜，怎麼能閉著眼睛，爭論有什麼用呢？閉眼想像是粗淺的，睜眼看見才是精妙的。天眼未開，看不見障礙之外的東西，是粗淺的；通過修習禪定，憑藉願力和智慧的力量，能夠生髮清凈的色，穿透障礙內外，明暗沒有阻隔。慧眼未開，常常走在死亡的道路上，即使是情感和想像，也不是真實的，所以是粗淺的；無漏智慧豁然開朗，所以稱為精妙。對真諦的理解明瞭，所以稱為精妙。法眼未開，根據不同的根機說法。如舍利弗（Śāriputra）的偏頗教導，目犍連（Maudgalyāyana）的污穢之器，稱為粗淺。破除障礙，通達無知，分辨藥物和疾病，才可稱為精妙。
佛眼不開，看不見實相。所以經文中說：『二乘之人以及新發心的菩薩、不退轉的菩薩所不能知』，所以四眼都是粗淺的。只有那些菩薩眾中，信仰堅定的人，憑藉信仰才能進入，相似於佛眼，能夠開啟真正的佛的知見，才可稱為精妙。許多經典多說四眼，或者帶著四眼說佛眼，所以是粗淺的。這部經單獨說佛眼，所以是精妙的。這是通過對比粗淺來顯示精妙。
六、說明通過開啟粗淺來顯現精妙，前面的十六種智慧，如果不徹底瞭解，
【English Translation】 English version The wise one said, 'The Tathagata's (如來) [Thus Come One] knowledge and vision are vast and profound,' which is to summarize the real wisdom mentioned earlier. Since expedient means are complete, what is not included? Since knowledge and vision are vast and profound, what is not encompassed? The realm is deep and boundless, and the water of wisdom is unfathomable. Only Buddhas can fully understand. Such knowledge and vision are eye-wisdom. 'Eye' means the complete five eyes, and 'wisdom' means the one mind of the three wisdoms. The all-knowing wisdom understands reality, and the two wisdoms understand skillful means. The Buddha-eye sees reality, and the four eyes see skillful means. This knowing is seeing, and this seeing is knowing. Compared to the previous wisdoms, those wisdoms are coarse, and this knowledge and vision can be called subtle.
If one can understand the meaning of knowledge and vision, there is no need to discuss the five eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye). Those who are confused do not understand, and further distinguish between coarse and subtle from the perspective of the eye. If the flesh eye is obscured, how can one see colors? Even if one hears others say it and generates various imaginations, it is ultimately not true seeing. If you want to open your eyes, you should treat the membrane. How can you close your eyes and argue? Imagining with closed eyes is coarse, and seeing with open eyes is subtle. If the heavenly eye is not open, not seeing what is beyond the barrier is coarse. By practicing meditation and relying on the power of vows and wisdom, one can generate pure form, penetrate the inside and outside of the barrier, and there is no separation between light and darkness. If the wisdom eye is not open, one often walks on the path of death. Even emotions and imaginations are not real, so they are coarse. The wisdom of non-outflow suddenly opens up, so it is called subtle. Understanding the truth clearly is called subtle. If the Dharma eye is not open, one speaks according to different capacities. Like Śāriputra's (舍利弗) [Sariputta] biased teachings and Maudgalyāyana's (目犍連) [Moggallana] impure vessel, they are called coarse. Removing obstacles, understanding ignorance, and distinguishing between medicine and disease are called subtle.
If the Buddha-eye is not open, one cannot see reality. Therefore, the scripture says, 'Those of the two vehicles, as well as newly initiated Bodhisattvas and non-retreating Bodhisattvas, cannot know it,' so the four eyes are all coarse. Only those among the Bodhisattva assembly who have firm faith can enter through faith, similar to the Buddha-eye, and can open the true knowledge and vision of the Buddha, which can be called subtle. Many scriptures mostly speak of the four eyes, or speak of the Buddha-eye with the four eyes, so it is coarse. This scripture speaks only of the Buddha-eye, so it is subtle. This is to show the subtle by contrasting the coarse.
Six, explaining that by opening the coarse, the subtle is revealed. If the previous sixteen kinds of wisdom are not thoroughly understood,
但是粗智；若得決了，悉成妙智。何者？如妙莊嚴王，先是外道世智，聞《法華經》便得決了，以邪相入正相，于諸見不動而修三十七品，不捨八邪而入八正，即是決於世智，得入妙智。或與五品齊，或與相似齊，或與分得齊，節節有入，義細作(云云)。
若五停方便智，乃至通教佛等智，若不決了，即是粗智。今開權顯實，「汝等所行是菩薩道」，來入妙位。須一一將十二番智來入圓妙四智，或入五品、相似、分得等智(云云)。
又、決了別教歷別之智，入于妙智。當體即是某位，進入是某位細捒(云云)。
十六粗智皆成妙智，無粗可待，即是絕待智妙也。
複次，開粗眼為妙眼者，余經雖說為五眼，五眼不融，是故為粗。今經決了四眼，令入佛眼。文云：「父母所生眼，遂得清凈。」學大乘者，雖有肉眼，名為佛眼。即是決了肉眼，名為佛眼也。《凈名》云：「世孰有真天眼者，有佛世尊，不以二相見諸佛國。」此即是決了天眼，即是佛眼也。「愿得如世尊慧眼第一凈」，即是決了慧眼，能得入妙。決法眼入妙者，邊際智滿是也。四眼融入佛眼，寂而常照，故文云：「決了聲聞法，是諸經之王。」五眼具足成菩提，開佛知見，故稱為妙。
問：
佛眼開，乃名為妙。
【現代漢語翻譯】 現代漢語譯本： 但是粗淺的智慧；如果能夠決斷了悟，全部都能轉變成精妙的智慧。為什麼這麼說呢？例如妙莊嚴王（Wonderful Adornment King），起初是外道的世俗智慧，聽聞《法華經》（Lotus Sutra）后便得以決斷了悟，以邪見進入正見，在各種見解不動搖的情況下修習三十七道品（Thirty-seven Factors of Enlightenment），不捨棄八邪行而進入八正道，這就是決斷了世俗智慧，得以進入精妙智慧。或者與五品位（Five Grades of Discipleship）齊等，或者與相似位（Similar Stage）齊等，或者與分得位（Partial Attainment Stage）齊等，每個階段都有所進入，其中的道理非常精微（此處省略）。 如果五停心觀（Five Contemplations to Stop Erroneous Thoughts）的方便智慧，乃至通教（Common Teaching）佛等的智慧，如果不加以決斷了悟，那就是粗淺的智慧。現在開權顯實，『你們所行的是菩薩道』，前來進入精妙的果位。必須一一將十二種智慧轉入圓滿精妙的四智（Four Wisdoms），或者進入五品位、相似位、分得位等的智慧（此處省略）。 又，決斷了別教（Distinct Teaching）次第修證的智慧，進入精妙智慧。當體當下即是某個果位，進入則是某個果位的細緻揀擇（此處省略）。 十六種粗淺的智慧全部轉變成精妙的智慧，沒有粗淺可以對待，這就是絕待智（Wisdom Beyond Opposites），是精妙的。 再次，開啟粗淺的眼為精妙的眼，其他經典雖然說有五眼（Five Eyes），但五眼不能融合，所以是粗淺的。現在此經決斷了四眼，使之進入佛眼（Buddha Eye）。經文說：『父母所生的肉眼，於是得到清凈。』學習大乘佛法的人，即使只有肉眼，也稱為佛眼。這就是決斷了肉眼，名為佛眼。《維摩詰經》（Vimalakirti Sutra）說：『世間誰有真正的天眼呢？有佛世尊，不以二相見諸佛國土。』這就是決斷了天眼，即是佛眼。『愿得如世尊慧眼第一清凈』，這就是決斷了慧眼（Wisdom Eye），能夠得以進入精妙。決斷法眼（Dharma Eye）進入精妙，是邊際智圓滿。四眼融入佛眼，寂靜而常照，所以經文說：『決斷聲聞法，是諸經之王。』五眼具足成就菩提（Bodhi），開啟佛的知見，所以稱為精妙。 問： 佛眼開啟，才稱為精妙。
【English Translation】 English version: However, coarse wisdom; if it can be decisively understood, all will become wondrous wisdom. Why is this? For example, Wonderful Adornment King (Miaozhuangyan Wang), initially possessed worldly wisdom of external paths, but upon hearing the Lotus Sutra (Fahua Jing), he was able to decisively understand, entering correct views from erroneous views, cultivating the Thirty-seven Factors of Enlightenment (sanshishiqi daopin) without being moved by various views, entering the Eightfold Noble Path without abandoning the Eight Erroneous Practices, which is decisively understanding worldly wisdom and gaining entry into wondrous wisdom. Perhaps it is equal to the Five Grades of Discipleship (wupin wei), perhaps it is equal to the Similar Stage (xiangsi wei), perhaps it is equal to the Partial Attainment Stage (fende wei), entering at each stage, the meaning is subtle (omitted here). If the wisdom of expedient means of the Five Contemplations to Stop Erroneous Thoughts (wuting xin guan), even the wisdom of the Buddha of the Common Teaching (tongjiao), if not decisively understood, it is coarse wisdom. Now, revealing the real from the provisional, 'What you are practicing is the Bodhisattva path,' coming to enter the wondrous position. It is necessary to bring each of the twelve kinds of wisdom into the perfect and wondrous Four Wisdoms (sizhi), or enter the wisdom of the Five Grades, Similar Stage, Partial Attainment Stage, etc. (omitted here). Furthermore, decisively understanding the wisdom of the Distinct Teaching (biejiao) of gradual cultivation, entering into wondrous wisdom. The very substance is a certain position, entering is a detailed selection of a certain position (omitted here). All sixteen coarse wisdoms are transformed into wondrous wisdoms, with no coarseness to be treated, which is the Wisdom Beyond Opposites (juedai zhi), which is wondrous. Again, opening the coarse eye into the wondrous eye, although other sutras speak of the Five Eyes (wuyan), the Five Eyes do not merge, therefore they are coarse. Now, this sutra decisively understands the Four Eyes, causing them to enter the Buddha Eye (Fo yan). The text says: 'The physical eye born of parents, thus attains purity.' Those who study the Mahayana, even if they only have the physical eye, are called the Buddha Eye. This is decisively understanding the physical eye, called the Buddha Eye. The Vimalakirti Sutra (Jingming Jing) says: 'Who in the world has a true heavenly eye? There is the World Honored One, who does not see the Buddha lands with dualistic appearances.' This is decisively understanding the heavenly eye, which is the Buddha Eye. 'May I attain the Wisdom Eye (hui yan) of the World Honored One, the first purity,' this is decisively understanding the Wisdom Eye, able to enter the wondrous. Decisively understanding the Dharma Eye (fa yan) entering the wondrous, is the perfection of the wisdom of the boundary. The Four Eyes merge into the Buddha Eye, silent and constantly illuminating, therefore the text says: 'Decisively understanding the Dharma of the Hearers, is the king of all sutras.' The Five Eyes fully accomplish Bodhi (pudhi), opening the knowledge and vision of the Buddha, therefore it is called wondrous. Question: The Buddha Eye is opened, then it is called wondrous.
六根雖凈，云何為妙？答：
佛眼雖未開，已能圓學圓信。如迦陵頻伽鳥，雖在㲉中，音聲已勝諸鳥，即是假名、相似等妙。若開，即是分妙、究竟妙(云云)。
二、對境明智，又二：一、對五境，二、展轉相照對境。初、應對十如境，此既一經之意，處處說之，可解故不復釋。
次、對四種十二因緣明智者，《大經》云：「十二因緣有四種觀：下智觀故，得聲聞菩提。中智觀故，得緣覺菩提。上智觀故，得菩薩菩提。上上智觀故，得佛菩提。」何者？十二因緣本是一境，緣解不同，開成四種。
今以四教意釋之：三藏具有三人，而皆以析智觀界內十二因緣事，為初門。然析智淺弱，三人之中，聲聞最劣。以劣人標淺法，故名下智。通教亦有三人，同以體智觀界內十二因緣理，體法雖深，望藏為巧，望別未巧。三人之中，緣覺是中。以中人名通法，故言中智。別教佛與菩薩，俱知界外十二因緣事，次第菩薩比佛，猶未是上，比于通、藏則是上法，故以上智當名也。圓教佛與菩薩，俱觀界外十二因緣理，初心即事而中。此法最勝故，以佛當名故，言上上智觀也。以四教釋四觀，于義允合(云云)。
所言下智觀者，觀受由觸，觸由入，入由名色，名色由識，識由行，行由無明。無明顛
倒不善思惟，致不善行，感四趣識、名色等。若善思惟，致善行，感人天識、名色等。觀此無明，唸唸無常，前後不住。所生善惡，遷變速朽。所受名色，衰損代謝。煩惱、業、苦，更互因緣，都無暫停。過去二因，現在五果；現在三因，未來二果。三世回覆，猶若車輪。癡惑之本，既無常、苦、空、無我，則無明滅。無明滅故，諸行滅，乃至老死滅。若不然火，是則無煙，是名子縛斷。無子則無果，滅智灰身，離二十五有，是名果縛斷。則是下智觀十二因緣，得聲聞菩提也。
中智者，觀受由觸，乃至行由無明。無明只是一念癡心，心無形質，但有名字。內、外、中間求字不得。是字不住，亦不不住。猶如幻化，虛誑眼目。無明體相本自不有，妄想因緣和合而生。無所有故，假名無明。不善思惟，心行所造，以不達無明如幻化故，起善、不善思惟，則有善、不善行，受善、不善名色、觸、受。今達無明如幻故，則諸行亦如化。從幻生識、名色等，皆如幻。愛、取、有、生，三世輪轉，幻化遷改，都無真實。有智之人，不應于中而生愛恚。無明既不可得，則無明不生，不生則不滅。諸行、老死亦不生不滅。不生故，則非新；不滅故，則非故。非故者，無故可畢；非新者，無新可造。無新者，子縛斷；無故者，果
【現代漢語翻譯】 現代漢語譯本： 不善於如理作意，導致不善的行為，從而感得四惡趣的識、名色等果報。如果善於如理作意，導致良善的行為，從而感得人天道的識、名色等果報。觀察這無明（avidyā，對事物真相的迷惑），唸唸無常，前後不住留。所產生的善惡業，遷流變化迅速朽壞。所承受的名色（nāma-rūpa，精神和物質的結合），衰損代謝。煩惱、業、苦，更互相為因緣，都沒有暫停的時候。過去世的二種因，導致現在世的五種果；現在世的三種因，導致未來世的二種果。三世循環回覆，就像車輪一樣。愚癡迷惑的根本，既然是無常、苦、空、無我的，那麼無明就滅盡了。無明滅盡的緣故，諸行（saṃskāra，意志行為）滅盡，乃至老死滅盡。如果沒有火，那麼就不會有煙，這叫做子縛（hetu-bandhana，因的束縛）斷除。沒有子，那麼就沒有果，滅智灰身，脫離二十五有（pañcaviṃśati bhava，三界中的二十五種存在狀態），這叫做果縛（phala-bandhana，果的束縛）斷除。這就是下等智慧的人觀察十二因緣（dvādaśāṅga-pratītyasamutpāda，佛教關於生命起源和流轉的理論），證得聲聞菩提（Śrāvakabodhi，通過聽聞佛法而獲得的覺悟）。
中等智慧的人，觀察受（vedanā，感受）由觸（sparśa，感覺器官與外境的接觸）而生，乃至行由無明而生。無明只是一念癡心，心沒有形質，只有名字。在內、外、中間都找不到這個字。這個字不住留，也不不留住。就像幻化一樣，虛妄欺騙眼目。無明的體相本來就沒有，是妄想因緣和合而生。因為沒有所有，所以假名為無明。不善於如理作意，是心行所造作的，因為不通達無明如幻化，所以生起善、不善的思惟，那麼就有善、不善的行為，感受善、不善的名色、觸、受。現在通達無明如幻化，那麼諸行也如幻化。從幻化生出的識、名色等，都如幻化。愛（tṛṣṇā，渴愛）、取（upādāna，執取）、有（bhava，存在）、生（jāti，出生），三世輪轉，幻化遷改，都沒有真實。有智慧的人，不應該在其中生起愛和嗔恚。無明既然不可得，那麼無明就不生，不生就不滅。諸行、老死也不生不滅。不生，所以不是新的；不滅，所以不是舊的。不是舊的，就沒有舊的可以終結；不是新的，就沒有新的可以造作。沒有新的，子縛斷；沒有舊的，果縛斷。
【English Translation】 English version: Unskillful reflection leads to unwholesome actions, resulting in the consciousness, name and form (nāma-rūpa) and other consequences of the four woeful realms. Skillful reflection leads to wholesome actions, resulting in the consciousness, name and form and other consequences of the human and heavenly realms. Observing this ignorance (avidyā), it is impermanent in every moment, not staying still before or after. The good and evil that arise from it change, transform, and decay rapidly. The name and form that are received decline and metabolize. Afflictions, karma, and suffering are mutually causal, without any pause. The two causes of the past lead to the five effects of the present; the three causes of the present lead to the two effects of the future. The three periods of time revolve, like a wheel. Since the root of delusion is impermanent, suffering, empty, and without self, then ignorance is extinguished. Because ignorance is extinguished, volitional activities (saṃskāra) are extinguished, and even old age and death are extinguished. If there is no fire, then there will be no smoke; this is called the severing of the bondage of cause (hetu-bandhana). Without a cause, there is no effect; extinguishing wisdom and reducing the body to ashes, departing from the twenty-five realms of existence (pañcaviṃśati bhava), this is called the severing of the bondage of effect (phala-bandhana). This is how a person of inferior wisdom observes the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda) and attains Śrāvakabodhi (the enlightenment of a disciple).
A person of intermediate wisdom observes that feeling (vedanā) arises from contact (sparśa), and even that volitional activities arise from ignorance. Ignorance is just a single thought of delusion; the mind has no form or substance, only a name. This 'name' cannot be found inside, outside, or in between. This 'name' neither stays nor does not stay. It is like an illusion, falsely deceiving the eyes. The substance and appearance of ignorance are originally non-existent, arising from the aggregation of deluded conditions. Because it has no substance, it is falsely named 'ignorance'. Unskillful reflection is created by the actions of the mind; because one does not understand that ignorance is like an illusion, one gives rise to wholesome and unwholesome thoughts, and then there are wholesome and unwholesome actions, experiencing wholesome and unwholesome name and form, contact, and feeling. Now, understanding that ignorance is like an illusion, then volitional activities are also like illusions. The consciousness, name and form, etc., that arise from illusion are all like illusions. Craving (tṛṣṇā), grasping (upādāna), existence (bhava), and birth (jāti), revolve through the three periods of time, illusions change and transform, without any reality. A wise person should not give rise to love or hatred in them. Since ignorance is unattainable, then ignorance does not arise, and if it does not arise, then it does not cease. Volitional activities, old age, and death also neither arise nor cease. Because it does not arise, it is not new; because it does not cease, it is not old. If it is not old, there is no old to end; if it is not new, there is no new to create. Without the new, the bondage of cause is severed; without the old, the bondage of effect is severed.
縛斷。是名中智觀十二因緣，得緣覺菩提。
上智觀者，觀受由觸，乃至行由無明。無明只是癡一念心。心癡故，派出煩惱；由煩惱派出諸業；由業派出諸苦。觀此煩惱，種別不同；不同故，業不同；業不同故，苦不同。諸行若干，名色各異。種種三道，無量無邊，分別不濫。知因此煩惱，起此業，得此苦，不關彼業及彼煩惱。如是三道，覆障三德。破障方便，亦復無量。無明若破，顯出般若；業破，顯出解脫；識、名色破，顯出法身。愛、取、有、老死，亦復如是。自既解已，復能化他。於一切種，知一切法，起道種智，導利眾生。是名上智觀十二因緣也。
上上智觀者，觀受由觸，乃至行由無明，知十二支三道即是三德，豈可斷破三德，更求三德？則壞諸法相。煩惱道即般若，當知煩惱不闇；般若即煩惱，般若不明。煩惱既不闇，何須更斷？般若不明，何所能破？闇本非闇，不須于明。如耆婆執毒成藥，豈可舍此取彼？業道即是解脫者，當知業道非縛；解脫即業者，脫非自在。業非縛故，何所可離？脫非自在，何所可得？如神通人，豈避此就彼耶？苦道即法身者，當知苦非生死；法身即生死，法身非樂。苦非生死，何所可憂？法身非樂，何所可喜？如彼虛空，無得無失，不忻不戚。如是觀者，三道不
【現代漢語翻譯】 現代漢語譯本 斷除（縛斷）。這稱為中智觀十二因緣，從而證得緣覺菩提（Pratyekabuddha-bodhi，一種通過觀察因緣而自我覺悟的智慧）。
上智觀，是觀察受（Vedana，感受）源於觸（Sparsha，接觸），乃至行（Samskara，行為）源於無明（Avidya，無知）。無明僅僅是癡（Moha，愚癡）這一念心。因為心癡，所以產生煩惱（Klesha，精神上的困擾）；由煩惱產生諸業（Karma，行為和其結果）；由業產生諸苦（Dukkha，痛苦）。觀察這些煩惱，種類各不相同；因為不同，所以業也不同；業不同，所以苦也不同。諸行各有不同，名色（Nama-rupa，身心）也各自差異。種種三道（煩惱道、業道、苦道），無量無邊，分別清楚而不混淆。知道因為這個煩惱，產生這個業，得到這個苦，不關乎那個業和那個煩惱。像這樣，三道覆蓋和障礙三德（法身德、般若德、解脫德）。破除這些障礙的方法，也是無量的。如果無明被破除，就顯現出般若（Prajna，智慧）；業被破除，就顯現出解脫（Moksha，自由）；識（Vijnana，意識）、名色被破除，就顯現出法身（Dharmakaya，佛的法性之身）。愛（Trishna，渴愛）、取（Upadana，執取）、有（Bhava，存在）、老死（Jara-marana，衰老和死亡），也是如此。自己已經解脫之後，又能教化他人。對於一切種類，知道一切法，生起道種智（Sarvakarajnata，對一切道的智慧），引導和利益眾生。這稱為上智觀十二因緣。
上上智觀，是觀察受源於觸，乃至行源於無明，知道十二支（十二因緣的十二個環節）和三道就是三德，怎麼可以斷除和破除三德，再去尋求三德呢？這就會破壞諸法的實相。煩惱道就是般若，應當知道煩惱不是黑暗；般若就是煩惱，般若不是光明。煩惱既然不是黑暗，為什麼還要斷除？般若不是光明，又能破除什麼？黑暗的本質不是黑暗，不需要光明來照亮。就像耆婆（Jivaka，古代名醫）把毒藥製成良藥，怎麼可以捨棄這個而取那個呢？業道就是解脫，應當知道業道不是束縛；解脫就是業，解脫不是自在。業不是束縛，有什麼可以脫離的？解脫不是自在，又能得到什麼？就像有神通的人，怎麼會避開這個而趨向那個呢？苦道就是法身，應當知道苦不是生死；法身就是生死，法身不是快樂。苦不是生死，有什麼可憂慮的？法身不是快樂，有什麼可喜悅的？就像虛空，沒有得到也沒有失去，不歡喜也不悲傷。像這樣觀察，三道不
【English Translation】 English version Severing (Baddha-ccheda). This is called the Middle Wisdom contemplation of the Twelve Nidanas (Twelve Links of Dependent Origination), thereby attaining Pratyekabuddha-bodhi (Enlightenment of a Solitary Buddha, achieved through observing dependent origination).
Superior Wisdom contemplation involves observing that feeling (Vedana) arises from contact (Sparsha), and so on, up to action (Samskara) arising from ignorance (Avidya). Ignorance is simply a single thought of delusion (Moha). Because the mind is deluded, it gives rise to afflictions (Klesha); from afflictions arise various karmas (Karma); from karma arise various sufferings (Dukkha). Observing these afflictions, their types are different; because they are different, the karmas are also different; because the karmas are different, the sufferings are also different. The various actions are diverse, and name and form (Nama-rupa) are each distinct. The various Three Paths (Paths of Affliction, Karma, and Suffering), are limitless and boundless, distinguished clearly without confusion. Knowing that because of this affliction, this karma arises, and this suffering is obtained, it is not related to that karma or that affliction. In this way, the Three Paths cover and obstruct the Three Virtues (Dharmakaya, Prajna, and Liberation). The methods for breaking through these obstructions are also limitless. If ignorance is broken, Prajna (Wisdom) is revealed; if karma is broken, liberation (Moksha) is revealed; if consciousness (Vijnana) and name and form are broken, the Dharmakaya (Dharma Body) is revealed. Craving (Trishna), grasping (Upadana), existence (Bhava), old age and death (Jara-marana) are also like this. Having liberated oneself, one can also transform others. Regarding all types, knowing all dharmas, generating the Wisdom of the Path (Sarvakarajnata, knowledge of all aspects of the path), guiding and benefiting sentient beings. This is called the Superior Wisdom contemplation of the Twelve Nidanas.
Supreme Wisdom contemplation involves observing that feeling arises from contact, and so on, up to action arising from ignorance, knowing that the twelve links (the twelve links of dependent origination) and the Three Paths are precisely the Three Virtues. How can one sever and break the Three Virtues and then seek the Three Virtues? This would destroy the true nature of all dharmas. The Path of Affliction is Prajna; one should know that affliction is not darkness; Prajna is affliction, Prajna is not light. Since affliction is not darkness, why is there a need to sever it? Since Prajna is not light, what can it break? The essence of darkness is not darkness; there is no need for light to illuminate it. Just as Jivaka (a famous ancient physician) turns poison into medicine, how can one abandon this and take that? The Path of Karma is liberation; one should know that the Path of Karma is not bondage; liberation is karma, liberation is not freedom. Since karma is not bondage, what can be separated from it? Since liberation is not freedom, what can be obtained? Just like a person with supernatural powers, how would they avoid this and go to that? The Path of Suffering is the Dharmakaya; one should know that suffering is not birth and death; the Dharmakaya is birth and death, the Dharmakaya is not happiness. Since suffering is not birth and death, what is there to worry about? Since the Dharmakaya is not happiness, what is there to rejoice in? Like empty space, there is neither gain nor loss, neither joy nor sorrow. Observing in this way, the Three Paths do not
異三德，三德不異三道，亦於三道具一切佛法。何者？三道即三德，三德是大涅槃，名秘密藏，此即具佛果；深觀十二因緣，即是坐道場，此即具佛因。佛因佛果，皆悉具足，余例可知。是名上上智觀十二因緣，得佛菩提。
約此應判粗妙、開粗顯妙，意可解故，不委記耳。
又四智照四境，境若不轉，其智則粗。四境轉成妙境，粗智即成妙智，仍是待絕之意(云云)。
二、對四種四諦明智者，《大經》云：「知聖諦智，則有二種：中智、上智。中智者，聲聞、緣覺。上智者，諸佛、菩薩。」若依此文，束于體、析，合稱為中。束大乘利、鈍，合稱為上。
今若約根緣利、鈍，內外事、理，開即成四：聲聞根鈍，緣四諦事，即生滅四諦智；緣覺根利，緣四諦理，即無生四諦智；菩薩智淺，緣不思議事，即無量四諦智；諸佛智深，緣不思議理，即無作四諦智也。此乃《大經》之一文。又云：「凡夫有苦無諦，聲聞有苦、有苦諦。」凡夫不見苦理，故言無諦。聲聞能見無常、苦、空，故言有諦。即是生滅四諦智也。又云：「菩薩之人解苦無苦，而有真諦。」即是體苦非苦，故言無苦；即事而真，故言有諦。乃是摩訶衍門無生四諦智也。又云：「知諸陰是苦，知諸入為門，亦名為苦。知諸界為分
【現代漢語翻譯】 現代漢語譯本： 異於三德（法身德、般若德、解脫德），三德不異於三道（見道、修道、無學道），並且在三道中具備一切佛法。為什麼呢？三道即是三德，三德就是大涅槃（Nirvana），名為秘密藏，這即是具備佛果；深刻觀照十二因緣，就是坐在菩提道場，這即是具備佛因。佛因佛果，都完全具備，其餘的例子可以類推得知。這稱為上上智觀照十二因緣，得到佛菩提（Bodhi）。 根據這個道理，應該判別粗妙、開粗顯妙，意思可以理解，所以不詳細記錄了。 另外，四智（成所作智、妙觀察智、平等性智、大圓鏡智）照耀四境（身、受、心、法），如果境不轉變，那麼智就粗糙。四境轉變成妙境，粗糙的智就變成妙智，仍然是待絕之意（等等）。 二、對照四種四諦（苦諦、集諦、滅諦、道諦）來說明智者，《大般涅槃經》說：『知聖諦的智慧，則有兩種：中智、上智。中智者，是聲聞（Śrāvaka）、緣覺（Pratyekabuddha）。上智者，是諸佛、菩薩（Bodhisattva）。』如果依照這段經文，將體、析二諦合稱為中智。將大乘的利根、鈍根合稱為上智。 現在如果根據根器的利鈍，內外的事理，分開就成為四種：聲聞根器遲鈍，緣於四諦的事相，就是生滅四諦智；緣覺根器敏銳，緣於四諦的理體，就是無生四諦智；菩薩智慧淺顯，緣于不可思議的事相，就是無量四諦智；諸佛智慧深遠，緣于不可思議的理體，就是無作四諦智。這乃是《大般涅槃經》中的一段經文。經中又說：『凡夫有苦而無諦，聲聞有苦、有苦諦。』凡夫不見苦的道理，所以說沒有諦。聲聞能見無常、苦、空，所以說有諦。這就是生滅四諦智。經中又說：『菩薩之人理解苦而無苦，而有真諦。』就是體悟苦的本質並非苦，所以說無苦；即事而顯真，所以說有諦。乃是摩訶衍門（Mahāyāna）的無生四諦智。經中又說：『知諸陰是苦，知諸入為門，也名為苦。知諸界為分
【English Translation】 English version: Different from the Three Virtues (Dharmakāya-virtue, Prajñā-virtue, Vimukti-virtue), the Three Virtues are not different from the Three Paths (Path of Seeing, Path of Cultivation, Path of No More Learning), and within the Three Paths, all Buddha-dharmas are possessed. Why? The Three Paths are the Three Virtues, and the Three Virtues are the Great Nirvana, named the Secret Treasury, which is to possess the Buddha-fruit; deeply contemplating the Twelve Links of Dependent Origination is to sit in the Bodhi-mandala, which is to possess the Buddha-cause. The Buddha-cause and Buddha-fruit are both fully possessed, and other examples can be inferred. This is called the Supreme Wisdom contemplating the Twelve Links of Dependent Origination, attaining Buddha-bodhi (Bodhi). According to this principle, one should distinguish between the coarse and the subtle, revealing the subtle by opening up the coarse, the meaning can be understood, so it is not recorded in detail. Furthermore, the Four Wisdoms (Wisdom of Accomplishing Activities, Wisdom of Wonderful Observation, Wisdom of Equality, Great Mirror Wisdom) illuminate the Four Realms (body, feeling, mind, dharma). If the realms do not transform, then the wisdom is coarse. When the Four Realms transform into subtle realms, the coarse wisdom becomes subtle wisdom, still with the meaning of awaiting cessation (etc.). Two, in contrast to the Four Noble Truths (Truth of Suffering, Truth of the Origin of Suffering, Truth of the Cessation of Suffering, Truth of the Path to the Cessation of Suffering), to explain the wise, the Mahāparinirvāṇa Sūtra says: 'The wisdom of knowing the Noble Truths has two types: Middle Wisdom, and Supreme Wisdom. Middle Wisdom is that of the Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha). Supreme Wisdom is that of all Buddhas and Bodhisattvas (Bodhisattva).' If according to this passage, combining the truths of substance and analysis is called Middle Wisdom. Combining the sharp and dull faculties of Mahāyāna is called Supreme Wisdom. Now, if according to the sharpness and dullness of faculties, and the internal and external affairs and principles, separating them becomes four types: Śrāvakas with dull faculties, focusing on the phenomena of the Four Noble Truths, have the Wisdom of the Four Noble Truths of arising and ceasing; Pratyekabuddhas with sharp faculties, focusing on the principle of the Four Noble Truths, have the Wisdom of the Four Noble Truths of non-arising; Bodhisattvas with shallow wisdom, focusing on inconceivable phenomena, have the Wisdom of the Four Noble Truths of immeasurability; Buddhas with profound wisdom, focusing on the inconceivable principle, have the Wisdom of the Four Noble Truths of non-action. This is a passage from the Mahāparinirvāṇa Sūtra. It also says: 'Ordinary beings have suffering but no Truth, Śrāvakas have suffering and the Truth of Suffering.' Ordinary beings do not see the principle of suffering, so it is said they have no Truth. Śrāvakas can see impermanence, suffering, and emptiness, so it is said they have Truth. This is the Wisdom of the Four Noble Truths of arising and ceasing. It also says: 'Bodhisattvas understand suffering but have no suffering, and have the True Truth.' This is realizing that the essence of suffering is not suffering, so it is said there is no suffering; manifesting truth through phenomena, so it is said there is Truth. This is the Wisdom of the Four Noble Truths of non-arising in the Mahāyāna (Mahāyāna) gate. It also says: 'Knowing that the aggregates are suffering, knowing that the entrances are doors, is also called suffering. Knowing that the realms are divisions
，亦名為性，亦名為知，是名中智。」依前說者，即屬聲聞也。分別諸苦、諸入、界等有無量相，「我于彼經，竟不說之」，是名上智。受、想、行、識，亦復如是。非諸聲聞、緣覺境界，此則異前兩意。既稱上智，又非二乘境界，豈非別教菩薩觀恒沙佛法如來藏理耶？是為無量四諦智。又云：「如來非苦、非集、非滅、非道、非諦，是實；虛空非苦、非諦，是實。」非苦者，非虛妄生死。非諦者，非二乘涅槃。是實者，即是實相、中道佛性也。又云：「有苦、有苦因、有苦盡、有苦對，如來非苦乃至非對，是故為實。」如此明義，既異上三番，豈非無作四諦智耶？例此一諦為四，餘三亦應爾。謂有集、有集果，有集盡、有集對，有盡、有盡因，有盡障、有盡障相，有對、有對果，有對障、有對障相。如來非此四四十六種，但是于實(云云)。
如是等智，觀於四諦。諦既未融，智、諦皆粗。獨有非苦、非對、有實，為妙。若諦圓，智亦隨圓，皆是如來非苦、非諦、是實之妙智也。此即待絕兩意(云云)。
妙法蓮華經玄義卷第三上
妙法蓮華經玄義卷第三下
天臺智者大師說
三、對二諦境明智者，權、實二智也。上真、俗二諦既開七種，今權、實二智亦為七番：內外相即、不相即
【現代漢語翻譯】 現代漢語譯本：也稱為『性』（xing, nature），也稱為『知』（zhi, knowledge），這稱為『中智』（zhong zhi, middle wisdom）。』依照前面所說的，就屬於聲聞乘（sheng wen cheng, disciples of the Buddha）。分別諸苦（zhu ku, all sufferings）、諸入（zhu ru, all entrances）、界（jie, realms）等有無量相，『我于彼經，竟不說之』，這稱為『上智』（shang zhi, superior wisdom）。受（shou, sensation）、想（xiang, perception）、行（xing, volition）、識（shi, consciousness），也是如此。不是諸聲聞、緣覺（yuan jue, self-enlightened ones）的境界，這與前面的兩種意思不同。既然稱為『上智』，又不是二乘（er cheng, two vehicles, i.e., sravakas and pratyekabuddhas）的境界，難道不是別教菩薩（bie jiao pu sa, Bodhisattvas of the Distinct Teaching）觀察恒河沙數佛法如來藏（ru lai zang, Tathagatagarbha）的道理嗎？這是無量四諦智（si di zhi, wisdom of the Four Noble Truths）。又說：『如來（ru lai, Tathagata）非苦、非集（ji, cause of suffering）、非滅（mie, cessation of suffering）、非道（dao, path to the cessation of suffering）、非諦（di, truth），是實；虛空非苦、非諦，是實。』非苦者，不是虛妄生死。非諦者，不是二乘涅槃（nie pan, Nirvana）。是實者，就是實相（shi xiang, true aspect）、中道（zhong dao, Middle Way）佛性（fo xing, Buddha-nature）啊。又說：『有苦、有苦因、有苦盡、有苦對，如來非苦乃至非對，是故為實。』如此明義，既然與上面三種不同，難道不是無作四諦智（wu zuo si di zhi, unconditioned wisdom of the Four Noble Truths）嗎？依照這一個諦為四，其餘三個也應該如此。即有集、有集果，有集盡、有集對，有盡、有盡因，有盡障、有盡障相，有對、有對果，有對障、有對障相。如來不是這四四十六種，但是于實（云云）。 像這樣的智慧，觀察四諦。諦既然沒有融合，智、諦都粗糙。只有非苦、非對、有實，為妙。如果諦圓融，智也隨著圓融，都是如來非苦、非諦、是實的妙智啊。這即是待絕兩意（云云）。 《妙法蓮華經玄義》卷第三上 《妙法蓮華經玄義》卷第三下 天臺智者大師說 三、對二諦境明智者，權、實二智也。上面真、俗二諦已經開了七種，現在權、實二智也分為七番：內外相即、不相即。
【English Translation】 English version: It is also called 'nature' (xing), also called 'knowledge' (zhi), this is called 'middle wisdom' (zhong zhi). According to the previous explanation, it belongs to the Sravaka Vehicle (sheng wen cheng, Vehicle of the Hearers). Discriminating all sufferings (zhu ku), all entrances (zhu ru), realms (jie), etc., which have limitless aspects, 'I did not speak of them in that sutra,' this is called 'superior wisdom' (shang zhi). Sensation (shou), perception (xiang), volition (xing), consciousness (shi), are also like this. It is not the realm of the Sravakas and Pratyekabuddhas (yuan jue, Solitary Buddhas), this differs from the previous two meanings. Since it is called 'superior wisdom' and is not the realm of the Two Vehicles (er cheng, Sravaka and Pratyekabuddha), isn't it the Bodhisattvas of the Distinct Teaching (bie jiao pu sa) observing the principle of the Tathagatagarbha (ru lai zang, Buddha-womb) in the Dharma as numerous as the sands of the Ganges? This is immeasurable wisdom of the Four Noble Truths (si di zhi). Furthermore, it says: 'The Tathagata (ru lai) is neither suffering, nor accumulation (ji, origin of suffering), nor cessation (mie, cessation of suffering), nor path (dao, path to the cessation of suffering), nor truth (di), it is reality; emptiness is neither suffering nor truth, it is reality.' 'Not suffering' means not false birth and death. 'Not truth' means not the Nirvana (nie pan) of the Two Vehicles. 'It is reality' means it is the true aspect (shi xiang), the Middle Way (zhong dao), the Buddha-nature (fo xing). Furthermore, it says: 'There is suffering, there is the cause of suffering, there is the cessation of suffering, there is the opposite of suffering, the Tathagata is not suffering, and so on, not the opposite, therefore it is reality.' Such a clear meaning, since it differs from the above three, isn't it the unconditioned wisdom of the Four Noble Truths (wu zuo si di zhi)? Following this one truth as four, the remaining three should also be like this. That is, there is accumulation, there is the result of accumulation, there is the cessation of accumulation, there is the opposite of accumulation, there is cessation, there is the cause of cessation, there is the obstruction of cessation, there is the aspect of the obstruction of cessation, there is the opposite, there is the result of the opposite, there is the obstruction of the opposite, there is the aspect of the obstruction of the opposite. The Tathagata is not these four times four, sixteen kinds, but is in reality (etc.). Such wisdom observes the Four Noble Truths. Since the Truths are not yet integrated, both wisdom and Truths are coarse. Only 'not suffering,' 'not opposite,' and 'being reality' are wonderful. If the Truths are perfectly integrated, wisdom also follows and becomes perfectly integrated, all of which is the wonderful wisdom of the Tathagata being 'not suffering,' 'not truth,' and 'being reality.' This is the meaning of awaiting and transcending both (etc.). Profound Meaning of the Lotus Sutra, Volume 3, Part 1 Profound Meaning of the Lotus Sutra, Volume 3, Part 2 Spoken by the Great Master Zhiyi of Tiantai 3. Regarding the wisdom that illuminates the realm of the Two Truths, there are the provisional and real wisdoms. The above-mentioned True and Conventional Truths have already opened up seven types, and now the provisional and real wisdoms are also divided into seven categories: internal and external interpenetration, non-interpenetration.
四也，三相接合七也。若對上數之：析法權實二智，體法二智，體法含中二智，體法顯中二智，別二智，別含圓二智，圓二智。上七番各開隨情、隨情智、隨智，合二十一種諦。今七番二智，亦各開三種：謂化他權實、自行化他權實、自行權實，合二十一權實也。
若析法權實二智者，照森羅分別為權智，盡森羅分別為實智。說此二智，逗種種緣，作種種說，隨種種欲、種種宜、種種治、種種悟，各隨堪任，當緣分別。雖複種種，悉為析法權實所攝，故有化他二智。化他二智，隨緣之說，皆束為權智；若內自證得，若權、若實，俱是實證，束為實智。內外相望，共為二智，故有自行化他權實二智也。就自證權實，唯獨明瞭，餘人不見，更判權實，故有自行二智也。
今更約三藏重分別之。此佛化二乘人，多用化他實智。二乘稟此化他之實，修成自行之實，故佛印迦葉云：「我之與汝，俱坐解脫床。」即此義也。若化菩薩，多用化他權智。其稟化他之權，修學得成自行之權，佛亦印言：「我亦如汝(云云)。」此三種二智，若望體法二智，悉皆是權。故龍樹破云：「豈有不凈心中修菩提道？猶如毒器，不任貯食，食則殺人。」此正破析法意也。故皆是權(云云)。
體法權實二智者，體森羅之色，即
【現代漢語翻譯】 現代漢語譯本： 四和三相加合為七。如果對應上面的數字：分析法權實二智，體法二智，體法含中二智，體法顯中二智，別二智，別含圓二智，圓二智。以上七種類別各自展開隨情、隨情智、隨智，合起來有二十一種諦。現在這七種類別中的二智，也各自展開三種：即化他權實、自行化他權實、自行權實，合起來有二十一種權實。
如果說分析法權實二智，照見森羅萬象的差別為權智，窮盡森羅萬象的差別為實智。宣說這兩種智慧，適應各種因緣，作出各種說法，順應各種慾望、各種適宜、各種對治、各種領悟，各自根據其堪能，針對因緣進行分別。雖然有各種差別，都包含在分析法權實之中，所以有化他二智。化他二智，隨著因緣的說法，都歸結為權智；如果內心自己證得，無論是權還是實，都是真實的證悟，歸結為實智。內外相互對應，共同構成二智，所以有自行化他權實二智。就自證權實而言，唯獨自己明瞭，其他人看不見，再判斷權實，所以有自行二智。
現在再用三藏來重新分別。佛陀教化二乘人，多用化他實智。二乘人接受這化他的實智，修成自己的實智，所以佛陀印可迦葉說：『我和你，都坐在解脫床上。』就是這個意思。如果教化菩薩，多用化他權智。他們接受化他的權智，修學成就自己的權智，佛陀也印可說：『我也像你（等等）。』這三種二智，如果與體法二智相比，都屬於權。所以龍樹菩薩破斥說：『難道有在不凈心中修菩提道的嗎？就像有毒的器皿，不能用來盛食物，吃了就會殺人。』這正是破斥分析法的用意。所以都是權（等等）。
體法權實二智，體悟森羅萬象的色，就是...
【English Translation】 English version: Four and three combine to make seven. If we correspond to the numbers above: Analytical provisional and real two wisdoms, Essential nature two wisdoms, Essential nature containing middle two wisdoms, Essential nature revealing middle two wisdoms, Differentiated two wisdoms, Differentiated containing perfect two wisdoms, Perfect two wisdoms. The above seven categories each unfold according to inclination, according to inclination wisdom, according to wisdom, totaling twenty-one kinds of truths (諦, dì). Now, the two wisdoms in these seven categories also each unfold into three kinds: namely, transforming others provisional and real, self-practice transforming others provisional and real, self-practice provisional and real, totaling twenty-one provisional and real.
If we talk about analytical provisional and real two wisdoms, illuminating the differences in all phenomena (森羅萬象, sēn luó wàn xiàng) is provisional wisdom, and exhausting the differences in all phenomena is real wisdom. Expounding these two wisdoms, adapting to various conditions, making various statements, according to various desires, various appropriateness, various remedies, various enlightenments, each according to their capacity, differentiating according to conditions. Although there are various differences, they are all contained within analytical provisional and real, so there are transforming others two wisdoms. Transforming others two wisdoms, the teachings according to conditions, are all summarized as provisional wisdom; if one attains self-realization internally, whether provisional or real, it is all true realization, summarized as real wisdom. Internally and externally corresponding to each other, together forming two wisdoms, so there are self-practice transforming others provisional and real two wisdoms. Regarding self-realized provisional and real, only oneself is clear, others cannot see, and then judging provisional and real, so there are self-practice two wisdoms.
Now, let's use the Tripitaka (三藏, sān zàng) to re-differentiate. The Buddha's teaching of the two vehicles (二乘, èr shèng) mostly uses transforming others real wisdom. The two vehicles receive this transforming others real, cultivate and achieve their own real, so the Buddha affirmed to Kāśyapa (迦葉, jiā shè) saying: 'Both I and you are sitting on the liberation bed.' This is the meaning. If teaching Bodhisattvas (菩薩, pú sà), mostly uses transforming others provisional wisdom. They receive the transforming others provisional, cultivate and achieve their own provisional, the Buddha also affirmed saying: 'I am also like you (etc.).' These three kinds of two wisdoms, if compared to essential nature two wisdoms, all belong to provisional. Therefore, Nāgārjuna (龍樹, lóng shù) refutes saying: 'How can one cultivate the Bodhi path (菩提道, pú tí dào) in an impure mind? Like a poisonous vessel, it cannot be used to hold food, eating it will kill people.' This is precisely refuting the intention of analytical. Therefore, all are provisional (etc.).
Essential nature provisional and real two wisdoms, realizing the form (色, sè) of all phenomena, is...
是于空。即色是權智，即空是實智。《大品》云：「即色是空，非色滅空。」正是此義。為緣說二，緣別不同，說亦種種；雖復異說，悉為化他權實所攝，故有化他二智。化他二智既是隨情，皆束為權；內證權實既是自證，悉名為實。以自之實對他之權，故有自行化他二智也。就自證得又分權實，故有自行二智也。此三二智望含中二智，復皆名權。何者？無中道故(云云)。
體法含中權實二智者，體色即空不空。照色是權智；空不空是實智。說此二智，赴無量緣，隨情異說；雖復無量，悉是含中二智所攝，故有化他二智。化他二智本是逗機，皆名為權；自證二智皆名為實。于自證二智更分權、實，故有自行二智。此三二智望顯中二智，悉皆是權。何者？帶于空真及教道方便故。
又，體法顯中權實二智者，體色即空不空，一切法趣空不空。了色是權智；空不空、一切法趣空不空是實智。為緣說二，緣既無量，說亦無量；無量之說悉為顯中二智所攝，故有化他二智。化他二智既是隨緣，悉名為權；自證二智既是證得，悉名為實。以自望他故，有自行化他二智。就自證二智，更分權實。此三二智望別權實二智，悉皆是權。何者？帶即空及教道方便故。
別權實二智者，體色即空、不空。色、空俱是權
【現代漢語翻譯】 現代漢語譯本： 是對於空性的理解。即認為色（Rupa，物質現象）是權智（Upaya-jnana，方便智慧），空（Sunyata，空性）是實智（Paramartha-jnana，真實智慧）。《大品般若經》（Mahaprajnaparamita Sutra）說：『即色是空，並非色滅才是空。』正是這個意思。爲了適應不同的根器而說二智，因緣不同，說法也種種不同；雖然說法各異，都包含在化他權實二智之中，所以有化他二智。化他二智既然是隨順眾生根性的，都歸屬於權智；內證的權實二智既然是自己證悟的，都稱為實智。以自己的實智對應他人的權智，所以有自行化他二智。就自己證得的智慧又分為權智和實智，所以有自行二智。這三組二智與含中二智相比，都可稱為權智。為什麼呢？因為沒有中道（Madhyama，不落兩邊的中正之道）的緣故。
體法含中權實二智，是指體悟色即是空，但又不空。照見色是權智；空與不空是實智。宣說這二智，是爲了適應無量的因緣，隨順眾生的根性而有不同的說法；雖然說法無量，都包含在含中二智之中，所以有化他二智。化他二智本來就是爲了適應眾生的根機，都稱為權智；自證的二智都稱為實智。在自證的二智中又進一步區分權智和實智，所以有自行二智。這三組二智與顯中二智相比，都可稱為權智。為什麼呢？因為帶有空真（Sunyata-satya，空性的真理）以及教導的方便。
又，體法顯中權實二智，是指體悟色即是空，但又不空，一切法都趨向于空與不空。瞭解色是權智；空與不空，以及一切法趨向于空與不空是實智。爲了適應不同的根器而說二智，因緣既然無量，說法也無量；無量的說法都包含在顯中二智之中，所以有化他二智。化他二智既然是隨順因緣的，都稱為權智；自證的二智既然是證悟的，都稱為實智。以自己證悟的智慧對應他人，所以有自行化他二智。就自己證悟的二智，更進一步區分權智和實智。這三組二智與別權實二智相比，都可稱為權智。為什麼呢？因為帶有即空（emptiness）以及教導的方便。
別權實二智，是指體悟色即是空，但不空。色和空都是權智。
【English Translation】 English version: It is about understanding emptiness (Sunyata). That is, considering form (Rupa, material phenomena) as expedient wisdom (Upaya-jnana), and emptiness (Sunyata) as ultimate wisdom (Paramartha-jnana). The 'Mahaprajnaparamita Sutra' says: 'Form is emptiness, not that form ceases to be emptiness.' This is precisely the meaning. Two wisdoms are spoken to suit different capacities, and the causes and conditions are different, so the teachings are also various; although the teachings are different, they are all contained within the two wisdoms of transforming others, expedient and real, so there are two wisdoms of transforming others. Since the two wisdoms of transforming others are in accordance with the nature of sentient beings, they all belong to expedient wisdom; since the expedient and real wisdoms of inner realization are self-realized, they are all called real wisdom. Using one's own real wisdom to correspond to others' expedient wisdom, there are two wisdoms of self-practice and transforming others. The wisdom attained by oneself is further divided into expedient wisdom and real wisdom, so there are two wisdoms of self-practice. These three sets of two wisdoms, compared with the two wisdoms contained within, can all be called expedient wisdom. Why? Because there is no Middle Way (Madhyama, the correct path that does not fall into extremes).
The two wisdoms of expedient and real within the embodiment of the Dharma (Dharma, the teachings of the Buddha) refer to the realization that form is emptiness, but it is also not empty. Seeing form is expedient wisdom; emptiness and non-emptiness are real wisdom. Explaining these two wisdoms is to adapt to countless causes and conditions, and to have different explanations according to the nature of sentient beings; although there are countless explanations, they are all contained within the two wisdoms contained within, so there are two wisdoms of transforming others. The two wisdoms of transforming others are originally to adapt to the opportunities of sentient beings, and are all called expedient wisdom; the two wisdoms of self-realization are all called real wisdom. The two wisdoms of self-realization are further divided into expedient wisdom and real wisdom, so there are two wisdoms of self-practice. These three sets of two wisdoms, compared with the two wisdoms manifested within, can all be called expedient wisdom. Why? Because it carries the truth of emptiness (Sunyata-satya) and the convenience of teaching.
Furthermore, the two wisdoms of expedient and real within the manifestation of the Dharma refer to the realization that form is emptiness, but it is also not empty, and all dharmas tend towards emptiness and non-emptiness. Understanding form is expedient wisdom; emptiness and non-emptiness, and all dharmas tending towards emptiness and non-emptiness are real wisdom. Two wisdoms are spoken to suit different capacities, and since the causes and conditions are countless, the teachings are also countless; the countless teachings are all contained within the two wisdoms manifested within, so there are two wisdoms of transforming others. Since the two wisdoms of transforming others are in accordance with causes and conditions, they are all called expedient wisdom; since the two wisdoms of self-realization are realized, they are all called real wisdom. Using one's own realized wisdom to correspond to others, there are two wisdoms of self-practice and transforming others. The two wisdoms of self-realization are further divided into expedient wisdom and real wisdom. These three sets of two wisdoms, compared with the two wisdoms of separate expedient and real, can all be called expedient wisdom. Why? Because it carries emptiness and the convenience of teaching.
The two wisdoms of separate expedient and real refer to the realization that form is emptiness, but it is not empty. Form and emptiness are both expedient wisdom.
智；不空是實智。以此二智，隨百千緣，種種分別；分別雖多，悉為次第二智所攝，故有化他二智。化他二智悉是為緣，皆名為權；自證二智既是證得，悉名為實。以自對他故，有自他二智。就自證權實，自分二智故，有自行二智。此三二智望別含圓二智，悉復是權。何者？以次第故、帶教道故。
別含圓權實二智者，色空、不空，一切法趣不空。色空名權智；一切法趣不空為實智。以此二智隨百千緣，種種分別；分別雖多，悉為別含圓二智所攝，故有化他二智。化他二智既是為緣，悉皆是權；自證二智既是證得，悉名為實。自他相望，共為二智。就自證得，更分權實，故有自行二智。此三二智望圓二智，悉復是權。何者？帶次第及教道故。
圓權實二智者，即色是空、不空，一切法趣色、趣空、趣不空。一切法趣色、趣空是權智；一切法趣不空是實智。如此實智即是權智，權智即實智，無二無別。為化眾生，種種隨緣、隨欲、隨宜、隨治、隨悟。雖種種說，悉為圓二智所攝，故有化他二智。化他二智既是隨情，悉復是權；自證二智，悉名為實。就自證中，更分二智，故有三種不同也。此之二智，不帶析法等十八種二智方便，唯有真權、真實，名佛權實。如經：「如來知見廣大深遠，方便波羅蜜皆悉具足
【現代漢語翻譯】 現代漢語譯本： 智：不空（不為空性）是實智（真實的智慧）。憑藉這兩種智慧，隨著成百上千的因緣，進行種種分辨；雖然分辨很多，都被次第二智所包含，所以有化他二智（教化他人的兩種智慧）。化他二智都是爲了因緣，都稱為權（方便）；自證二智（自我證悟的兩種智慧）既然是證得，都稱為實（真實）。因為自利和利他，所以有自他二智（自利和利他的兩種智慧）。就自證的權實而言，自分二智，所以有自行二智（自我修行的兩種智慧）。這三組二智相對於別含圓二智（區別包含圓融的兩種智慧）而言，都是權。為什麼呢？因為有次第，帶有教導的道路。
別含圓權實二智：色空（色即是空）、不空，一切法都趨向于不空。色空名為權智；一切法趨向于不空為實智。憑藉這兩種智慧隨著成百上千的因緣，進行種種分辨；雖然分辨很多，都被別含圓二智所包含，所以有化他二智。化他二智既然是爲了因緣，都是權；自證二智既然是證得，都稱為實。自利和利他相互對應，合為二智。就自我證得而言，再分權實，所以有自行二智。這三組二智相對於圓二智而言，都是權。為什麼呢？因為帶有次第以及教導的道路。
圓權實二智：即色是空、不空，一切法趨向於色、趨向于空、趨向于不空。一切法趨向於色、趨向于空是權智；一切法趨向于不空是實智。這樣的實智就是權智，權智就是實智，沒有二，沒有分別。爲了教化眾生，種種隨順因緣、隨順慾望、隨順適宜、隨順對治、隨順覺悟。雖然有種種說法，都被圓二智所包含，所以有化他二智。化他二智既然是隨順眾生的根性，都是權；自證二智，都稱為實。就在自我證悟中，再分二智，所以有三種不同。這兩種智慧，不帶有分析法等十八種二智的方便，只有真權、真實，名為佛的權實。如經所說：『如來的知見廣大深遠，方便波羅蜜都完全具足。』
【English Translation】 English version: Wisdom: Non-emptiness is true wisdom (real wisdom). With these two wisdoms, according to hundreds of thousands of conditions, various distinctions are made; although there are many distinctions, they are all included in the two wisdoms of sequence, so there are two wisdoms for transforming others (two wisdoms for teaching others). The two wisdoms for transforming others are all for conditions, and are all called expedient (skillful means); the two wisdoms of self-realization (two wisdoms of self-enlightenment) are already attained, and are all called true (real). Because of self-benefit and benefiting others, there are two wisdoms of self and others (two wisdoms of self-benefit and benefiting others). In terms of the expedient and true of self-realization, dividing into two wisdoms, there are two wisdoms of self-practice (two wisdoms of self-cultivation). These three sets of two wisdoms, compared to the two wisdoms of distinction and inclusion of the complete (two wisdoms of distinguishing and including the complete), are all expedient. Why? Because there is sequence, and it carries the path of teaching.
Two Wisdoms of Distinction and Inclusion of the Complete: Form is emptiness (form is emptiness), non-emptiness, all dharmas tend towards non-emptiness. Form and emptiness are called expedient wisdom; all dharmas tending towards non-emptiness is true wisdom. With these two wisdoms, according to hundreds of thousands of conditions, various distinctions are made; although there are many distinctions, they are all included in the two wisdoms of distinction and inclusion of the complete, so there are two wisdoms for transforming others. The two wisdoms for transforming others are all for conditions, and are all expedient; the two wisdoms of self-realization are already attained, and are all called true. Self-benefit and benefiting others correspond to each other, combined into two wisdoms. In terms of self-attainment, further dividing into expedient and true, there are two wisdoms of self-practice. These three sets of two wisdoms, compared to the two complete wisdoms, are all expedient. Why? Because it carries sequence and the path of teaching.
Two Complete Wisdoms of Expedient and True: That is, form is emptiness, non-emptiness, all dharmas tend towards form, tend towards emptiness, tend towards non-emptiness. All dharmas tending towards form, tending towards emptiness are expedient wisdom; all dharmas tending towards non-emptiness is true wisdom. Such true wisdom is expedient wisdom, expedient wisdom is true wisdom, there is no two, no distinction. In order to transform sentient beings, various follow conditions, follow desires, follow suitability, follow treatment, follow enlightenment. Although there are various sayings, they are all included in the two complete wisdoms, so there are two wisdoms for transforming others. The two wisdoms for transforming others are all following the nature of sentient beings, and are all expedient; the two wisdoms of self-realization are all called true. In self-enlightenment, further dividing into two wisdoms, so there are three different types. These two wisdoms do not carry the eighteen types of two wisdoms of analytical methods, only true expedient and true reality are called the expedient and true of the Buddha. As the sutra says: 'The Tathagata's knowledge and vision are vast and profound, and the Paramita of skillful means are all complete.'
。」獨稱為妙，待前為粗。
又，從析法二智至顯中二智，凡十二種二智，待前皆名為粗，顯中為妙。何以故？此妙不異后妙故。又從次第二智，凡九種二智，待前為粗，不次第為妙。又前十八種二智皆粗，唯不次第三種為妙。又不次第二種為粗，一種為妙。
又歷五味教者，乳教具三種、九種二智。酪教一種、三種二智。生蘇四種、十二種二智。熟蘇具三種、九種二智。此經但二種、三種二智。若酪教中，權實皆粗；醍醐教中，權實皆妙。餘三味中，權實有粗有妙，可以意推。
若不作如上釋諸智者，經論異說，意則難解。何者？《華嚴》解初住心云：「三世諸佛不知初住智。」世人釋云：「如實智，佛自不知佛如實智，亦不知初住如實智。」此釋自謂于理為通，其實不允。若藏、通等佛不論如實智，云何于自如實智不知耶？別教初住不得如實智，云何言不知？若得前來諸智意者，三世三藏佛不知圓教初住智，此則事理二釋俱無滯也。此中義兼二種：一、分別二十一種權實，二、待粗論妙。如上說。
若開粗顯妙者，諸方便諦既融成妙諦，對諦立智，悉非復粗。如賤人舍，王若過者，舍則莊嚴；如眾流入海，同一鹹味。開諸粗智，即是妙智也。
二智多有所關，須商略類通。今對七
【現代漢語翻譯】 現代漢語譯本 唯獨稱它為『妙』，相對於之前的就顯得『粗』了。
此外，從析法二智（分析事物本質的兩種智慧）到顯中二智（彰顯中道的兩種智慧），總共十二種二智，相對於之前的都可稱為『粗』，彰顯中道的則為『妙』。為什麼這樣說呢？因為這種『妙』與後面的『妙』沒有差別。另外，從次第二智（按順序獲得的兩種智慧）開始，總共九種二智，相對於之前的為『粗』，不按順序獲得的則為『妙』。還有，之前的十八種二智都為『粗』，只有不按順序獲得的三種為『妙』。而且，不按順序獲得的第二種為『粗』，第一種為『妙』。
再從譬喻五味教法的人來說，乳教（比喻小乘教法）具備三種、九種二智。酪教（比喻大乘始教）具備一種、三種二智。生蘇教（比喻大乘終教）具備四種、十二種二智。熟蘇教（比喻大乘頓教）具備三種、九種二智。此經（指《法華經》）只有兩種、三種二智。如果在酪教中，權智（方便的智慧）和實智（真實的智慧）都為『粗』；在醍醐教（比喻圓教）中，權智和實智都為『妙』。其餘三種味中，權智和實智有『粗』有『妙』，可以根據意思來推斷。
如果不像上面這樣解釋各種智慧，那麼經論中的不同說法，意思就難以理解。為什麼呢？《華嚴經》解釋初住心（菩薩十住位的最初位置）時說：『三世諸佛不知初住智。』世人解釋說：『如實智（符合事物真實情況的智慧），佛自己不知道佛的如實智，也不知道初住的如實智。』這種解釋自認為在道理上是通順的，其實並不恰當。如果藏教（小乘教）、通教（大小乘共通的教法）等的佛不談如實智，怎麼會對自己如實智不知道呢？別教（大乘區別于小乘的教法）的初住沒有得到如實智，怎麼能說不知道呢？如果懂得前面各種智慧的含義，那麼三世三藏佛（通達三藏的佛）不知道圓教（最圓滿的教法）初住智，這樣在事相和道理上兩種解釋都沒有障礙了。這裡的意思包含兩種：一、分別二十一種權智和實智，二、對待『粗』來論述『妙』。如上面所說。
如果開顯『粗』而彰顯『妙』，那麼各種方便諦（引導眾生的方便法門）既然融合成為妙諦（真實的道理），對應于真諦而建立的智慧，全部不再是『粗』的了。如同房屋，國王如果經過，房屋就顯得莊嚴；如同眾水流入大海，同一種鹹味。開顯各種『粗』智，就是『妙』智。
二智（兩種智慧）多有相互關聯的地方，需要商量研究，使其融會貫通。現在針對七...
【English Translation】 English version It is uniquely called 'wonderful', while what came before is considered 'coarse'.
Furthermore, from the two wisdoms of analysis (析法二智) to the two wisdoms of manifestation of the middle way (顯中二智), a total of twelve types of two wisdoms, all those before are called 'coarse', while the manifestation of the middle way is 'wonderful'. Why is this so? Because this 'wonderful' is no different from the 'wonderful' that follows. Also, from the two wisdoms of sequential order (次第二智), a total of nine types of two wisdoms, those before are 'coarse', while those not in sequential order are 'wonderful'. Moreover, the previous eighteen types of two wisdoms are all 'coarse', only the three types not in sequential order are 'wonderful'. Furthermore, the second type not in sequential order is 'coarse', while the first type is 'wonderful'.
Moreover, considering the five flavors of teachings, the milk teaching (乳教) [representing Hinayana teachings] possesses three types and nine types of two wisdoms. The curd teaching (酪教) [representing the initial Mahayana teachings] possesses one type and three types of two wisdoms. The raw butter teaching (生蘇教) [representing the final Mahayana teachings] possesses four types and twelve types of two wisdoms. The cooked butter teaching (熟蘇教) [representing the sudden Mahayana teachings] possesses three types and nine types of two wisdoms. This scripture [referring to the Lotus Sutra] only has two types and three types of two wisdoms. In the curd teaching, both expedient wisdom (權智) and real wisdom (實智) are 'coarse'; in the ghee teaching (醍醐教) [representing the perfect teachings], both expedient wisdom and real wisdom are 'wonderful'. In the remaining three flavors, expedient wisdom and real wisdom are both 'coarse' and 'wonderful', which can be inferred from the meaning.
If one does not explain these wisdoms as above, then the different statements in the scriptures and treatises will be difficult to understand. Why is that? The Avatamsaka Sutra explains the initial stage of dwelling (初住心) [the first position of the ten abodes of a Bodhisattva] by saying: 'The Buddhas of the three times do not know the wisdom of the initial stage of dwelling.' People explain this by saying: 'The wisdom of suchness (如實智) [wisdom that accords with the true nature of things], the Buddha himself does not know the Buddha's wisdom of suchness, nor does he know the wisdom of suchness of the initial stage of dwelling.' This explanation considers itself to be logically sound, but in reality, it is not appropriate. If the Buddhas of the Tripitaka teaching (藏教) [Hinayana teachings], Common teaching (通教) [teachings common to both Hinayana and Mahayana], etc., do not discuss the wisdom of suchness, how can they not know their own wisdom of suchness? The initial stage of dwelling in the Separate teaching (別教) [Mahayana teachings that are distinct from Hinayana] has not attained the wisdom of suchness, how can it be said that they do not know it? If one understands the meaning of the previous wisdoms, then the Buddhas of the three times who are versed in the three baskets (三藏佛) do not know the wisdom of the initial stage of dwelling in the Perfect teaching (圓教) [the most complete teachings], then there will be no obstacles in both the phenomenal and the logical explanations. The meaning here includes two aspects: first, distinguishing the twenty-one types of expedient and real wisdoms; second, discussing 'wonderful' in relation to 'coarse'. As mentioned above.
If one opens up the 'coarse' and reveals the 'wonderful', then since all expedient truths (方便諦) [expedient means to guide sentient beings] have merged into the wonderful truth (妙諦) [the true principle], the wisdom established in relation to the true truth is no longer 'coarse'. Just like a house, if a king passes by, the house becomes magnificent; like all waters flowing into the sea, they have the same salty taste. Opening up all 'coarse' wisdoms is 'wonderful' wisdom.
The two wisdoms (二智) [two types of wisdom] are often interrelated, and it is necessary to discuss and study them to make them coherent. Now, regarding the seven...
種二諦，明二十一種權實，以為章門。若得此意，約因緣境，亦應如此。謂析因緣智、體因緣智、含中因緣智、顯中因緣智、次第因緣智、帶次第因緣智、不次第因緣智，一一各有化他、自行化他、自行等三種分別，合有二十一種；分別粗妙、判五味多少、論待絕等。四諦、三諦、一諦等，亦應如是。當自思之，何煩具記也。
問：
隨情諦及化他智，何意無量？隨智諦及自行智，何意不多？
答：
只約一人，未得道時，見心橫起，邪執無窮。何況多人，種種各異？為是義故，隨情則多。智見於理，理唯一種，不得有異(云云)。夫二諦差別已如上說。
說此七權實、二十一權實，頗用世人所執義不？頗同世人所說語不？頗用諸論所立義不？既不從世人，亦不從文疏，特是推大小乘經，作此釋耳。若破若立，皆是《法華》之意。若巧、拙相形，以通經二智，破三藏經二智；乃至次第、不次第相形，以圓經二智，破別經二智。方便諸經，明智既粗，通經之論，豈得為妙？經論既爾，弘經論人，何勞擊射？任其所說，自有所墮。
若作生滅解權實者，墮在初番；若作不生不滅解者，墮第二番；乃至第七番，亦可知。又縱廣引經論莊嚴己義者，亦不得出初番隨情二諦化他權實，況出
【現代漢語翻譯】 現代漢語譯本： 闡述二諦（二種真理），闡明二十一種權實（方便與真實），以此作為章節的綱領。如果領會了這個意思，根據因緣之境，也應當如此理解。也就是說，分析因緣智、體悟因緣智、包含中道的因緣智、彰顯中道的因緣智、次第因緣智、帶有次第的因緣智、不次第因緣智，每一種都各有化他（教化他人）、自行化他（自己修行並教化他人）、自行（自己修行）等三種分別，總共有二十一種；分別粗妙、判斷五味多少、論述待絕等。四諦、三諦、一諦等，也應當這樣理解。應當自己思考，何必全部記錄呢。
問：
隨情諦（隨順眾生根性的真理）以及化他智（教化他人的智慧），為什麼是無量的？隨智諦（隨順智慧的真理）以及自行智（自己修行的智慧），為什麼不多呢？
答：
只就一個人來說，未得道時，心橫生妄念，邪見執著無窮無盡。何況是許多人，種種想法各不相同？因為這個緣故，隨順眾生根性的真理就多。智慧所見的真理，真理只有一種，不可能有差異（等等）。二諦的差別，已經在上面說過了。
說這七種權實、二十一種權實，是否採用了世人所執著的義理？是否與世人所說的語言相同？是否採用了諸論所建立的義理？既不來自世人，也不來自文疏，只是推究大小乘經典，才作這樣的解釋。無論是破斥還是建立，都是《法華經》（Lotus Sutra）的意旨。如果巧、拙相互比較，就用通經（通達經典）的二智，破斥三藏經（Tripitaka）的二智；乃至次第、不次第相互比較，就用圓經（圓滿經典）的二智，破斥別經（其他經典）的二智。方便諸經，所明的智慧既然粗淺，通經的論述，怎麼能算是精妙呢？經典論述既然如此，弘揚經典論述的人，何必攻擊呢？任憑他們所說，自然會有所墮落。
如果用生滅的觀點來理解權實，就墮落在初番（第一個層次）；如果用不生不滅的觀點來理解，就墮落在第二番；乃至第七番，也可以知道。又如果廣泛引用經典論述來莊嚴自己的義理，也無法超出初番隨情二諦化他權實，更何況超出呢？
【English Translation】 English version: Establishing the two truths (two kinds of truth), clarifying twenty-one kinds of expedient and real (means and reality), taking these as the chapter headings. If you understand this meaning, it should be understood in the same way based on the realm of conditions. That is to say, the wisdom of analyzing conditions, the wisdom of embodying conditions, the wisdom of containing the Middle Way in conditions, the wisdom of revealing the Middle Way in conditions, the wisdom of sequential conditions, the wisdom of conditions with sequence, the wisdom of non-sequential conditions, each has three distinctions: teaching others (transforming others), self-practice and teaching others (self-cultivation and teaching others), self-practice (self-cultivation), totaling twenty-one kinds; distinguishing between coarse and subtle, judging the amount of the five flavors, discussing waiting for extinction, etc. The Four Noble Truths, the Three Truths, the One Truth, etc., should also be understood in this way. You should think for yourself, why bother recording everything?
Question:
Why are the Truth of Accordance with Sentiments (truth that accords with the sentiments of beings) and the Wisdom of Transforming Others (wisdom of teaching others) limitless? Why are the Truth of Accordance with Wisdom (truth that accords with wisdom) and the Wisdom of Self-Practice (wisdom of self-cultivation) not many?
Answer:
Just considering one person, before attaining the Way, the mind gives rise to horizontal thoughts, and wrong views and attachments are endless. How much more so with many people, with all kinds of different thoughts? For this reason, the truth that accords with the sentiments of beings is many. The truth seen by wisdom, truth is only one kind, there cannot be differences (etc.). The difference between the two truths has already been explained above.
In speaking of these seven kinds of expedient and real, twenty-one kinds of expedient and real, are the meanings clung to by worldly people used? Are they the same as the words spoken by worldly people? Are the meanings established by various treatises used? Neither coming from worldly people, nor coming from commentaries, it is only by investigating the Mahayana and Hinayana sutras that these explanations are made. Whether refuting or establishing, it is all the intention of the Lotus Sutra (《法華經》). If skillful and clumsy are compared, then the two wisdoms of the Common Sutra (通經) are used to refute the two wisdoms of the Tripitaka Sutra (三藏經); and even sequential and non-sequential are compared, then the two wisdoms of the Perfect Sutra (圓經) are used to refute the two wisdoms of the Distinct Sutra (別經). Since the wisdom explained in the expedient sutras is coarse, how can the treatises of the Common Sutra be considered subtle? Since the sutras and treatises are like this, why should those who propagate the sutras and treatises attack them? Let them say what they want, they will naturally fall.
If one understands expedient and real from the perspective of arising and ceasing, one falls into the first level; if one understands it from the perspective of non-arising and non-ceasing, one falls into the second level; and even the seventh level can be known. Furthermore, even if one extensively quotes sutras and treatises to adorn one's own meaning, one cannot go beyond the expedient and real of the Truth of Accordance with Sentiments and the Wisdom of Transforming Others in the first level, let alone go beyond it?
初番第二、第三權實！尚不出初番三種權實，況第七番三種權實！若但以初番二智，破一切世間情執略盡，假令得入化城，只是自行實智，尚不得化他之權，何況能得后番諸智！若尋二十一種二智，凡破幾外見，凡破幾權經論，復顯幾是，立幾權經論，然後方稱妙權妙實。世人全不識一兩種權實之意，而情中即計為智。若是智者，破何惑？見何理？未見理、未破惑，生死浩然，非情何謂？今若待前諸粗智而明妙智者，法華破待之意也。若其會者，一切權經論所明諦理皆成妙理，無非智地。會一切權經論所明二智無非妙智，悉是大車。如此破會深廣，莫以《中論》相比，可熟思之(云云)。
四、對三諦明智者，上明五三諦竟，今更分別。
夫三智照十法界，束十為三：謂有漏、無漏、非有漏非無漏。三法相入，分別有五：初謂非漏非無漏入無漏、對漏、無漏為三法。二、謂一切法入無漏，對漏、無漏為三法。三、謂漏、無漏、非漏非無漏為三法。四、謂一切法趣非漏非無漏，對漏、無漏為三法。五、謂一切法趣漏、趣無漏、趣非漏非無漏為三法。
更說五境竟，對此五境明五三智者，謂一切智、道種智、一切種智。三智相入五種不同：一、中智入空智，對道智為三。次、如來藏智入空智，對道智為
【現代漢語翻譯】 現代漢語譯本： 初番（最初的階段）第二、第三權實（方便與真實）！尚且沒有超出初番的三種權實，更何況是第七番的三種權實！如果僅僅憑藉初番的二智（兩種智慧），破除一切世間的情感執著，即使能夠進入化城（比喻涅槃的中間階段），也只是自行實智（自己修行的真實智慧），尚且不能得到化他之權（教化他人的方便），更何況能夠得到后番的各種智慧！如果尋找二十一種二智，總共破除了多少外道見解，總共破除了多少權經論（方便的經典和論著），又顯明瞭多少真實，建立了多少權經論，然後才能稱得上是妙權妙實（微妙的方便與真實）。世人完全不認識一兩種權實的意義，而在情感中就妄自認為是智慧。如果是智者，破除了什麼迷惑？見到了什麼真理？沒有見到真理、沒有破除迷惑，生死仍然浩瀚無邊，這與情感有什麼區別？現在如果等待前面的各種粗淺智慧才能明白微妙智慧，這就是《法華經》破除依賴的意思。如果能夠領會，一切權經論所闡明的真諦道理都成為妙理，無處不是智慧之地。領會一切權經論所闡明的二智，無處不是妙智，全部都是大車（比喻能夠運載眾生到達涅槃的工具）。如此破除和領會的深廣，不要用《中論》來相比，可以仔細思考（以上）。
四、對三諦明智者（對於三諦闡明智慧）：上面闡明了五種三諦之後，現在進一步分別。
用三種智慧照亮十法界（十種不同的眾生存在狀態），將十法界歸納為三類：即有漏（有煩惱）、無漏（無煩惱）、非有漏非無漏。這三種法相互進入，可以分為五種情況：第一種情況是，非有漏非無漏進入無漏，與有漏、無漏構成三種法。第二種情況是，一切法進入無漏，與有漏、無漏構成三種法。第三種情況是，有漏、無漏、非有漏非無漏構成三種法。第四種情況是，一切法趨向于非有漏非無漏，與有漏、無漏構成三種法。第五種情況是，一切法趨向于有漏、趨向于無漏、趨向于非有漏非無漏，構成三種法。
進一步闡述五境之後，針對這五境闡明五種三智（三種智慧）的情況是，即一切智、道種智、一切種智。這三種智慧相互進入，有五種不同的情況：第一種情況是，中智進入空智，與道智構成三種智慧。其次，如來藏智進入空智，與道智構成三種智慧。
【English Translation】 English version: The second and third expedient and real (quan shi) [skillful means and ultimate truth] of the initial stage! They still don't go beyond the three expedient and real of the initial stage, let alone the three expedient and real of the seventh stage! If one only relies on the two wisdoms (er zhi) [two kinds of wisdom] of the initial stage to eliminate all worldly emotional attachments, even if one can enter the Transformation City (hua cheng) [a metaphor for an intermediate stage of Nirvana], it is only self-cultivation of real wisdom (shi zhi) [true wisdom], and one cannot obtain the expedient of transforming others (hua ta zhi quan) [the skillful means to teach others], let alone obtain the various wisdoms of the later stages! If one seeks the twenty-one kinds of two wisdoms, how many external views are eliminated in total, how many expedient scriptures and treatises (quan jing lun) [scriptures and treatises that use skillful means] are refuted in total, how much truth is revealed, and how many expedient scriptures and treatises are established, then can it be called wonderful expedient and wonderful reality (miao quan miao shi) [wonderful skillful means and wonderful truth]. Worldly people do not recognize the meaning of one or two kinds of expedient and real at all, and in their emotions, they mistakenly consider it as wisdom. If one is wise, what delusion has been broken? What truth has been seen? Without seeing the truth and without breaking delusion, birth and death are still vast and boundless, what is the difference from emotion? Now, if one waits for the previous crude wisdoms to understand the wonderful wisdom, this is the meaning of the Lotus Sutra breaking dependence. If one can understand, all the true principles explained by all expedient scriptures and treatises become wonderful principles, and there is no place that is not the ground of wisdom. Understanding that the two wisdoms explained by all expedient scriptures and treatises are all wonderful wisdoms, all are great vehicles (da che) [a metaphor for the means to transport beings to Nirvana]. Such profound and extensive breaking and understanding should not be compared to the Madhyamaka-karika (Zhong Lun) [Treatise on the Middle Way]; one should think about it carefully (above).
- Explaining Wisdom in Relation to the Three Truths (San Di Ming Zhi Zhe): Having explained the five types of three truths above, now we will further differentiate them.
Using the three wisdoms to illuminate the Ten Dharma Realms (Shi Fa Jie) [ten different states of existence of beings], the Ten Dharma Realms are summarized into three categories: namely, defiled (you lou) [with afflictions], undefiled (wu lou) [without afflictions], and neither defiled nor undefiled (fei you lou fei wu lou). These three dharmas enter each other, and can be divided into five situations: The first situation is that neither defiled nor undefiled enters undefiled, forming three dharmas with defiled and undefiled. The second situation is that all dharmas enter undefiled, forming three dharmas with defiled and undefiled. The third situation is that defiled, undefiled, and neither defiled nor undefiled form three dharmas. The fourth situation is that all dharmas tend towards neither defiled nor undefiled, forming three dharmas with defiled and undefiled. The fifth situation is that all dharmas tend towards defiled, tend towards undefiled, and tend towards neither defiled nor undefiled, forming three dharmas.
After further explaining the five objects, the situation of explaining the five types of three wisdoms (san zhi) [three kinds of wisdom] in relation to these five objects is, namely, all-knowing wisdom (yi qie zhi) [wisdom of all phenomena], wisdom of the path (dao zhong zhi) [wisdom of the path to enlightenment], and all-kinds-of-wisdom (yi qie zhong zhi) [wisdom of all kinds of phenomena]. These three wisdoms enter each other, and there are five different situations: The first situation is that middle wisdom enters emptiness wisdom, forming three wisdoms with path wisdom. Secondly, the Tathagatagarbha wisdom enters emptiness wisdom, forming three wisdoms with path wisdom.
三。次、中智對兩為三智。次、如來藏智入中智，對兩智為三智。次、圓三智。是為五差。
中智入空智，分別為三智者：初、依無漏，發一切智；次、依有漏，發道種智；后、深觀無漏之空，知空亦空，發一切種智。然初心不知空空。次雖得空，亦不空空。后能深觀于空，空於前空。但二空名同、二境亦合，故言相入。今若分別，以無漏空為一切智；有漏空為道種智；中道空為一切種智。世人采經論意云：六地斷惑，與羅漢齊；七地修方便道；八地道觀雙流，破無明成佛。即此意也。
如來藏智入空智，分別三智者；依漏、無漏發一切智、道種智，不異前。而後不因別境，更修中智。但深觀空，能見不空，不空即如來藏。藏與空合，故言相入。以深觀空見不空故，發一切種智。前中道智但顯別理。理之與智，不具諸法。藏理、藏智具一切法，故異於前。以藏智對兩智，為三智也。《大經》云：「聲聞之人，但見於空，不見不空。」「智者見空，及與不空。」《大品》云：「一切智是聲聞智；道種智是菩薩智；一切種智是佛智。」即此意也。中智對兩成三智者，各緣一境，各發一智，次第深淺，不相濫入。故《地持》云：「種性菩薩發心欲除二障，有佛、無佛決定能次第斷諸煩惱。」即此意也。
【現代漢語翻譯】 現代漢語譯本 三、其次，以中智對空智和如來藏智，可分為三種智慧。其次，如來藏智融入中智，對空智和如來藏智，可分為三種智慧。其次，圓滿的三智。以上是五種差別。
中智融入空智，分別成三種智慧的情況是：首先，依靠無漏智，生髮一切智（Sarvajna，知一切法的總相）；其次，依靠有漏智，生髮道種智（Marga-jnana，知一切法的別相）；最後，深入觀察無漏的空性，了知空性也是空性的（空空），生髮一切種智（Sarvakarajnata，圓滿知一切法）。然而，初學者並不知道空性也是空性的道理。其次，即使證得了空性，也不能了知空性也是空性的道理。最後，能夠深入觀察空性，了知空性之前的空性也是空性的。但是，兩種空性的名稱相同，兩種境界也相合，所以說它們相互融入。現在如果加以分別，以無漏的空性為一切智；以有漏的空性為道種智；以中道的空性為一切種智。世人採納經論的意義說：六地菩薩斷除迷惑，與阿羅漢相同；七地菩薩修習方便道；八地菩薩道觀雙流，破除無明而成佛。就是這個意思。
如來藏智融入空智，分別成三種智慧的情況是：依靠有漏智和無漏智，生髮一切智和道種智，與前面所說沒有不同。然後不因為別的境界，再修習中智。只是深入觀察空性，能夠見到不空，不空就是如來藏（Tathagatagarbha，如來法身的藏身之處）。如來藏與空性相合，所以說它們相互融入。因為深入觀察空性而見到不空，所以生髮一切種智。前面的中道智只是顯現個別的道理。道理與智慧，不具備諸法。如來藏的道理和如來藏的智慧具備一切法，所以與前面的中道智不同。以如來藏智對空智和如來藏智，成為三種智慧。《大般涅槃經》說：『聲聞之人，只見到空性，見不到不空。』『智者見到空性，以及不空。』《大品般若經》說：『一切智是聲聞的智慧；道種智是菩薩的智慧；一切種智是佛的智慧。』就是這個意思。中智對空智和如來藏智，成就三種智慧的情況是，各自緣取一個境界，各自生髮一種智慧，次第有深淺，不互相混淆。所以《瑜伽師地論·攝抉擇分》說：『種性菩薩發心想要去除二障，無論有佛出世還是沒有佛出世，必定能夠次第斷除各種煩惱。』就是這個意思。
【English Translation】 English version Three. Next, the Middle Wisdom (Madhyama-jnana) in relation to the Emptiness Wisdom (Sunyata-jnana) and the Tathagatagarbha Wisdom constitutes the Three Wisdoms. Next, the Tathagatagarbha Wisdom entering into the Middle Wisdom, in relation to the two wisdoms, constitutes the Three Wisdoms. Next, the Perfect Three Wisdoms. These are the five differences.
When the Middle Wisdom enters into the Emptiness Wisdom, distinguishing them as the Three Wisdoms: First, relying on the unconditioned (Anasrava), one generates the All-Knowing Wisdom (Sarvajna, wisdom knowing the general characteristics of all dharmas); second, relying on the conditioned (Sasrava), one generates the Knowledge of the Paths (Marga-jnana, wisdom knowing the specific characteristics of all dharmas); and third, deeply contemplating the unconditioned emptiness, knowing that emptiness is also empty (emptiness of emptiness), one generates the All-Kinds of Wisdom (Sarvakarajnata, perfect knowledge of all dharmas). However, the beginner does not know that emptiness is also empty. Next, although one attains emptiness, one does not empty emptiness. Later, one can deeply contemplate emptiness, emptying the previous emptiness. But the two emptinesses have the same name, and the two realms also merge, so it is said that they enter into each other. Now, if we distinguish them, we take the unconditioned emptiness as the All-Knowing Wisdom; the conditioned emptiness as the Knowledge of the Paths; and the Middle Way emptiness as the All-Kinds of Wisdom. People extract the meaning from the sutras and treatises, saying: the sixth ground cuts off delusions, being equal to the Arhats; the seventh ground cultivates the expedient path; and the eighth ground has the simultaneous flow of path and contemplation, breaking through ignorance and becoming a Buddha. This is the meaning.
When the Tathagatagarbha Wisdom enters into the Emptiness Wisdom, distinguishing them as the Three Wisdoms: Relying on the conditioned and unconditioned, one generates the All-Knowing Wisdom and the Knowledge of the Paths, which is no different from before. Then, not because of a separate realm, one further cultivates the Middle Wisdom. But deeply contemplating emptiness, one can see non-emptiness, and non-emptiness is the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata's Dharma body). The Tathagatagarbha merges with emptiness, so it is said that they enter into each other. Because deeply contemplating emptiness sees non-emptiness, one generates the All-Kinds of Wisdom. The previous Middle Way Wisdom only reveals separate principles. The principle and wisdom do not possess all dharmas. The Tathagatagarbha principle and Tathagatagarbha wisdom possess all dharmas, so it is different from the previous one. Taking the Tathagatagarbha Wisdom in relation to the two wisdoms, it becomes the Three Wisdoms. The Mahaparinirvana Sutra says: 'Those of the Sravaka (Sravaka, disciple who hears the teachings) only see emptiness, and do not see non-emptiness.' 'The wise see emptiness, as well as non-emptiness.' The Perfection of Wisdom Sutra says: 'The All-Knowing Wisdom is the wisdom of the Sravaka; the Knowledge of the Paths is the wisdom of the Bodhisattva; and the All-Kinds of Wisdom is the wisdom of the Buddha.' This is the meaning. When the Middle Wisdom in relation to the two wisdoms accomplishes the Three Wisdoms, each grasps one realm, each generates one wisdom, and the order is deep and shallow, not intermingling. Therefore, the Yogacarabhumi-sastra says: 'A Bodhisattva of a certain lineage, having generated the aspiration to remove the two obscurations, whether a Buddha appears in the world or not, will definitely be able to gradually cut off all afflictions.' This is the meaning.
如來藏智入中智為三智者：兩智不異前，一切種智小異。何者？前明中境，直中理而已。欲顯此理，應修萬行，顯理之智，故名一切種智耳。今如來藏理含一切法，非直顯理之智，名一切種智，與前為異。用此智對前為三智也。故地論師云：「緣修顯真修，真修發時，不須緣修。」前兩智即是緣修，后智發時即是真修。真修具一切法，不須余也。即是此義(云云)。
圓三智者，有漏即是因緣生法，即空、即假、即中；無漏亦即假、即中；非漏非無漏亦即空、即假。一法即三法，三法即一法；一智即三智，三智即一智。智即是境，境即是智，融通無礙。如此三智，豈同於前。《釋論》云：「三智一心中得，無前無後，為向人說令易解故，作三智名說耳。」即是此意(云云)。
若欲顯智，要須觀成。泛論觀、智俱通因果；別則觀因智果。例如佛性，通於因果；別則因名佛性，果名涅槃。今就別義，以觀為因，成於智果。如《瓔珞》云：「從假入空名二諦觀；從空入假名平等觀；二觀為方便道，得入中道第一義諦觀。」今用從假入空觀為因，得成於果，名一切智；用從空入假觀為因，得成道種智果；用中觀為因，得成一切種智果也。
上明於智，略有五種。今以觀成，亦應五種。細作可知。修觀，義
【現代漢語翻譯】 現代漢語譯本 如來藏智、入中智和一切種智被稱為三種智慧：前兩種智慧（如來藏智和入中智）與之前的解釋沒有不同，只有一切種智略有不同。有何不同呢？前兩種智慧明瞭中道的境界，直接明瞭中道的道理而已。想要彰顯這個道理，應當修習萬行，彰顯道理的智慧，所以名為一切種智。而現在的如來藏理包含一切法，不僅僅是彰顯道理的智慧，所以名為一切種智，與前兩種智慧有所不同。用這種智慧與前兩種智慧相對，就構成了三種智慧。所以《地論》的論師說：『通過緣修來顯現真修，真修生髮的時候，不需要緣修。』前兩種智慧就是緣修，后一種智慧生髮的時候就是真修。真修具足一切法，不需要其他的了。這就是這個意思。 圓融的三智是：有漏法即是因緣生法，即是空、即是假、即是中；無漏法也即是空、即是假、即是中；非漏非無漏法也即是空、即是假、即是中。一法即是三法，三法即是一法；一智即是三智，三智即是一智。智慧即是境界，境界即是智慧，融通無礙。這樣的三種智慧，怎麼能與之前的相同呢？《釋論》說：『三種智慧在一個心中獲得，沒有先後，爲了向人解說，使人容易理解，才假名說為三種智慧。』就是這個意思。 如果想要彰顯智慧，必須要通過觀行成就。泛泛而論，觀和智都貫通因和果；分別來說，觀是因，智是果。例如佛性，貫通因和果；分別來說，因名為佛性，果名為涅槃。現在就分別的意義來說，以觀為因，成就智果。如《瓔珞經》說：『從假入空名為二諦觀；從空入假名為平等觀；這兩種觀是方便道，得以進入中道第一義諦觀。』現在用從假入空的觀行為因，得以成就一切智果；用從空入假的觀行為因，得以成就道種智果；用中觀為因，得以成就一切種智果。 上面說明了智慧，略有五種。現在用觀行來成就，也應該有五種。仔細分析就可以知道。修習觀行，意義...
【English Translation】 English version The Three Wisdoms, namely Tathagatagarbha Jnana (如來藏智 - Wisdom of the Tathagatagarbha), Jnana Entering the Middle (入中智 - Wisdom Entering the Middle Way), and Sarvakarajnana (一切種智 - All-Knowing Wisdom), are referred to as the Three Wisdoms: The first two Wisdoms (Tathagatagarbha Jnana and Jnana Entering the Middle) are not different from the previous explanations, only Sarvakarajnana is slightly different. What is the difference? The first two Wisdoms clearly understand the realm of the Middle Way, directly understanding the principle of the Middle Way. If one wishes to manifest this principle, one should cultivate myriad practices, the wisdom that manifests the principle is therefore called Sarvakarajnana. But now the principle of Tathagatagarbha contains all dharmas, it is not merely the wisdom that manifests the principle, therefore it is called Sarvakarajnana, which is different from the previous two Wisdoms. Using this wisdom in contrast to the previous two Wisdoms constitutes the Three Wisdoms. Therefore, the commentator of the Dasabhumika Sutra (地論 - Dasabhumika Sutra) says: 'Through conditioned cultivation (緣修 - conditioned cultivation) to reveal true cultivation (真修 - true cultivation), when true cultivation arises, conditioned cultivation is not needed.' The first two Wisdoms are conditioned cultivation, and when the latter Wisdom arises, it is true cultivation. True cultivation is complete with all dharmas, and nothing else is needed. That is the meaning. The perfect Three Wisdoms are: Defiled (有漏 - with outflows) dharmas are dharmas arising from conditions (因緣生法 - dharmas arising from conditions), which are emptiness (空 - emptiness), provisionality (假 - provisionality), and the Middle (中 - the Middle); undefiled (無漏 - without outflows) dharmas are also emptiness, provisionality, and the Middle; neither defiled nor undefiled dharmas are also emptiness, provisionality, and the Middle. One dharma is the three dharmas, and the three dharmas are one dharma; one wisdom is the three wisdoms, and the three wisdoms are one wisdom. Wisdom is the realm, and the realm is wisdom, interpenetrating without obstruction. How can these Three Wisdoms be the same as the previous ones? The Mahaprajnaparamita-sastra (釋論 - Mahaprajnaparamita-sastra) says: 'The Three Wisdoms are obtained in one mind, without before or after, but for the sake of explaining to people so that they can easily understand, the name of the Three Wisdoms is given.' That is the meaning. If one wishes to manifest wisdom, one must achieve it through contemplation (觀 - contemplation). Generally speaking, contemplation and wisdom both pervade cause and effect; specifically speaking, contemplation is the cause, and wisdom is the effect. For example, Buddha-nature (佛性 - Buddha-nature) pervades cause and effect; specifically speaking, the cause is called Buddha-nature, and the effect is called Nirvana (涅槃 - Nirvana). Now, in terms of the specific meaning, contemplation is the cause, and the result is the wisdom. As the Bodhisattva Ground Sutra (Yingluo Jing 瓔珞經) says: 'Entering emptiness from provisionality is called the Two Truths Contemplation (二諦觀 - Two Truths Contemplation); entering provisionality from emptiness is called the Equal Contemplation (平等觀 - Equal Contemplation); these two contemplations are expedient paths, allowing one to enter the Middle Way First Truth Contemplation (中道第一義諦觀 - Middle Way First Truth Contemplation).' Now, using the contemplation of entering emptiness from provisionality as the cause, one can achieve the result of All-Knowing Wisdom (一切智 - All-Knowing Wisdom); using the contemplation of entering provisionality from emptiness as the cause, one can achieve the result of Knowledge of the Paths (道種智 - Knowledge of the Paths); using the Middle Way Contemplation as the cause, one can achieve the result of Sarvakarajnana. The above explains wisdom, briefly in five types. Now, using contemplation to achieve it, there should also be five types. Careful analysis will reveal this. Cultivating contemplation, the meaning...
如《止觀》(云云)。
言粗妙者，藏、通兩佛雖有一切種智之名，更無別理，不破別惑，此智不成故不用也。中入空智者，雖說中道因，于通門而成兩智，后照中道，無廣大用。因於拙教，果又不融，是故為粗。次如來藏入空智者，教果理雖融，因是通門，亦名為粗。中對二智者，雖不因通，而三智別異，果教未融，是故為粗。如來藏入中者，在果雖融，因是別門，此因亦粗。圓三智者，因圓果圓，因妙果妙，諦妙智妙，正直舍方便，但說無上道，是故為妙智也。
若歷五味教者，乳教有三種三智；酪教一種三智；生蘇具五種三智；熟蘇亦具五種三智；粗妙可知。法華但一種三智，此是法華破意，即相待妙也。開粗明妙者，世智無道法，尚以邪相入正相；治生產業，皆與實相不相違背；低頭舉手，開粗顯妙，悉成佛道，何況三乘出世之智！故《大經》云：「聲聞、緣覺亦實亦虛。斷煩惱故，名之為實；非常住故，名之為虛。」凡夫未斷煩惱，無實唯虛，尚開粗入妙即是大乘，何況二乘之智！二乘之智，根敗心死尚得還生，何況道種之智！如此開時，一切都妙，無非實相。七寶大車，其數無量，此是法華會意，即絕待妙也。
五、對一諦明智者，即是如實智也。《釋論》云：「諸水入海，同一鹹味
【現代漢語翻譯】 現代漢語譯本 如《止觀》（此處省略具體內容）。
關於粗妙的區分：藏教和通教的佛，雖然有『一切種智』（sarvākārajñāna，指佛陀所證得的對一切事物、一切道理的智慧）之名，但實際上並沒有其他特殊的道理，也不能破除特殊的迷惑，因此這種智慧並不圓滿，所以被認為是粗糙的。從通教進入空智（śūnyatā-jñāna，證悟空性的智慧）的修行者，雖然宣說中道之因，但在通教的框架下成就兩種智慧，之後照見中道，但沒有廣大的作用。因為教法不夠精妙，果位也不圓融，所以是粗糙的。其次，如來藏（tathāgatagarbha，一切眾生皆具的成佛的可能性）入空智的修行者，教法和果位在理論上雖然圓融，但因地是通教的法門，因此也被認為是粗糙的。中道智慧對應二智的修行者，雖然不依賴通教，但三智（指一切智、道種智、一切種智）之間存在差別，果位和教法沒有完全融合，所以是粗糙的。如來藏入中道的修行者，在果位上雖然圓融，但因地是別教的法門，因此這種因也是粗糙的。圓教的三智，因地圓滿，果位圓滿，因妙果妙，諦理精妙，智慧精妙，『正直舍方便，但說無上道』（出自《法華經》，意為捨棄方便法門，只宣說最究竟的佛道），所以是精妙的智慧。
如果按照五味教（指佛陀教法的五個階段，比喻為乳、酪、生蘇、熟蘇、醍醐）來分析，乳教有三種三智；酪教有一種三智；生蘇具有五種三智；熟蘇也具有五種三智；粗妙的區分可以依此理解。法華教只有一種三智，這是法華破除執著之意，是相對的精妙。開啟粗糙，彰顯精妙，世俗的智慧沒有道法，尚且能以邪相進入正相；從事生產事業，都與實相（tathatā，事物的真實面貌）不相違背；低頭舉手這樣的細微動作，開啟粗糙，彰顯精妙，都能成就佛道，更何況三乘（聲聞乘、緣覺乘、菩薩乘）出世間的智慧！所以《大般涅槃經》說：『聲聞、緣覺的智慧，亦實亦虛。斷除煩惱的緣故，名為實；因為不是常住的緣故，名為虛。』凡夫沒有斷除煩惱，沒有真實只有虛妄，尚且能開啟粗糙進入精妙，這就是大乘，更何況二乘的智慧！二乘的智慧，即使根器敗壞，心已死去，尚且能夠還生，更何況具有道種的智慧！如此開啟之時，一切都變得精妙，沒有不是實相的。七寶大車，其數量無量，這是法華會歸之意，是絕對的精妙。
五、用一實諦來闡明智慧，這就是如實智（yathābhūta-jñāna，如實了知事物真相的智慧）。《大智度論》說：『諸水流入大海，同一種鹹味』。
【English Translation】 English version As in the Mohe Zhiguan (details omitted here).
Regarding the distinction between coarse and subtle: Although the Buddhas of the Tripitaka and Shared Teachings are said to possess 'all-knowing wisdom' (sarvākārajñāna, the wisdom attained by the Buddha that knows all things and all principles), they do not have any other special principles, nor can they break through specific delusions. Therefore, this wisdom is not complete, and is considered coarse. Practitioners who enter the wisdom of emptiness (śūnyatā-jñāna, the wisdom that realizes emptiness) from the Shared Teaching, although they proclaim the cause of the Middle Way, achieve two types of wisdom within the framework of the Shared Teaching. Later, they illuminate the Middle Way, but without great function. Because the teaching is not refined enough, and the fruition is not fully integrated, it is coarse. Next, practitioners of the Tathagatagarbha (tathāgatagarbha, the potential for Buddhahood inherent in all beings) who enter the wisdom of emptiness, although the teaching and fruition are theoretically integrated, the causal ground is the method of the Shared Teaching, so it is also considered coarse. Practitioners of the Middle Way wisdom corresponding to the two wisdoms, although they do not rely on the Shared Teaching, there are differences between the three wisdoms (wisdom of all things, wisdom of the path, and all-knowing wisdom), and the fruition and teaching are not fully integrated, so it is coarse. Practitioners of the Tathagatagarbha entering the Middle Way, although integrated in the fruition, the causal ground is the method of the Distinct Teaching, so this cause is also coarse. The three wisdoms of the Perfect Teaching, the causal ground is perfect, the fruition is perfect, the cause is subtle, the fruition is subtle, the truth is subtle, the wisdom is subtle, 'abandoning expedient means, only speaking of the unsurpassed path' (from the Lotus Sutra, meaning abandoning expedient methods and only proclaiming the ultimate Buddha path), so it is subtle wisdom.
If analyzed according to the Five Flavors of Teaching (referring to the five stages of the Buddha's teachings, likened to milk, cream, curd, butter, and ghee), the Milk Teaching has three types of three wisdoms; the Cream Teaching has one type of three wisdoms; the Curd Teaching has five types of three wisdoms; the Butter Teaching also has five types of three wisdoms; the distinction between coarse and subtle can be understood accordingly. The Lotus Teaching has only one type of three wisdoms, which is the meaning of the Lotus Sutra breaking through attachments, and is relatively subtle. Opening the coarse and revealing the subtle, worldly wisdom without the Dharma can still enter the correct appearance from the wrong appearance; engaging in production and business is not contrary to suchness (tathatā, the true nature of things); even subtle actions such as bowing the head and raising the hand, opening the coarse and revealing the subtle, can all achieve Buddhahood, let alone the wisdom of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) that transcends the world! Therefore, the Mahāparinirvāṇa Sūtra says: 'The wisdom of Śrāvakas and Pratyekabuddhas is both real and unreal. Because of cutting off afflictions, it is called real; because it is not permanent, it is called unreal.' Ordinary people have not cut off afflictions, there is no reality only illusion, and they can still open the coarse and enter the subtle, which is the Mahayana, let alone the wisdom of the two vehicles! The wisdom of the two vehicles, even if the roots are corrupted and the mind is dead, can still be reborn, let alone the wisdom with the seed of the path! When opened in this way, everything becomes subtle, and there is nothing that is not suchness. The great carts of seven treasures, their number is immeasurable, this is the meaning of the Lotus Sutra converging, and is absolutely subtle.
- Using the one true reality to elucidate wisdom, this is true knowledge (yathābhūta-jñāna, the wisdom that knows the truth of things as they are). The Mahāprajñāpāramitopadeśa says: 'All waters flow into the sea, with the same salty taste.'
。諸智入如實智，失本名字。」故知如實智總攝一切智，純照一境，故總眾水俱成一咸也。若待十智為粗，如實智為妙。若待諸實智，諸實智名粗，中道如實智名妙。若開粗顯妙者，非但諸實智為妙，十智亦名妙(云云)。
無諦無說者，既言無諦，亦復無智。若歷諸處明無諦者，余方便無諦無智為粗，中道無諦無智為妙。若以杜口絕言，無諦無智者，亦無粗無妙，無待無絕，歷一切法皆無粗無妙也。
二、展轉相照者，六番之智，傳照前諸境思議因緣。下智、中智，照六道十如性相等。下、中二智觀十二因緣滅者，照二乘十如性相等。上智照菩薩性相本末等。上上智照佛法界性相本末等。四種四諦智照十法界者，生滅、無生等苦集智，照六道十如相性。生滅、無生道滅智，即是照二乘十如相性。無量，無作苦集智，照菩薩界性相等。無量、無作道滅智，照佛法界相性本末等。
四種四諦智照四十二因緣者，生滅、無生苦集智，照思議兩十二因緣也。生滅、無生滅兩道滅智，是照兩思議十二因緣滅也。無量、無作兩苦集智，照不思議兩十二因緣也。無量、無作道滅智，照不思議兩十二因緣滅也。
七種二智照十法界者，生滅、無生滅兩權智，及入通等二，合四權智，照六道性相。生滅、無生
【現代漢語翻譯】 現代漢語譯本： 『諸智』融入『如實智』（Tathata-jnana，真如之智），便失去了原本的名字。因此可知，『如實智』總攝一切智慧，純粹照見同一境界，如同眾水匯聚成同一鹹味。如果認為十智是粗糙的，那麼『如實智』就是精妙的。如果認為諸『實智』是粗糙的，那麼中道的『如實智』就是精妙的。如果揭示粗糙而顯現精妙，那麼不僅諸『實智』是精妙的，十智也可以說是精妙的（如上所述）。
所謂『無諦無說』，既然說了『無諦』，也就沒有智慧。如果歷經各處闡明『無諦』，那麼其餘方便的『無諦無智』是粗糙的，中道的『無諦無智』是精妙的。如果以杜絕言語來表達『無諦無智』，那麼也就沒有粗糙和精妙之分，沒有對待和斷絕，歷經一切法都沒有粗糙和精妙之分。
二、展轉相照：六番之智，輾轉照見先前諸境的思議因緣。下智、中智，照見六道十如（十種如是）的性相等。下智、中智觀十二因緣滅，照見二乘（聲聞乘和緣覺乘）十如的性相等。上智照見菩薩的性相本末等。上上智照見佛法界的性相本末等。四種四諦智照見十法界：生滅、無生等苦集智，照見六道十如的相性。生滅、無生道滅智，就是照見二乘十如的相性。無量、無作苦集智，照見菩薩界性相等。無量、無作道滅智，照見佛法界的相性本末等。
四種四諦智照見四十二因緣：生滅、無生苦集智，照見思議的兩種十二因緣。生滅、無生滅兩種道滅智，是照見兩種思議十二因緣的滅。無量、無作兩種苦集智，照見不思議的兩種十二因緣。無量、無作道滅智，照見不思議的兩種十二因緣的滅。
七種二智照見十法界：生滅、無生滅兩種權智，以及入通等兩種，合起來是四種權智，照見六道的性相。生滅、無生
【English Translation】 English version: When 『various wisdoms』 enter into 『Tathata-jnana』 (True Thusness Wisdom), they lose their original names.』 Therefore, it can be known that 『Tathata-jnana』 encompasses all wisdoms, purely illuminating a single realm, just as all waters merge into a single salty taste. If the ten wisdoms are considered coarse, then 『Tathata-jnana』 is subtle. If the various 『True Wisdoms』 are considered coarse, then the Middle Way 『Tathata-jnana』 is subtle. If revealing the coarse and manifesting the subtle, then not only are the various 『True Wisdoms』 subtle, but the ten wisdoms can also be called subtle (as mentioned above).
As for 『no truth and no speaking,』 since it is said 『no truth,』 there is also no wisdom. If explaining 『no truth』 through various places, then the 『no truth and no wisdom』 of other expedient means are coarse, and the 『no truth and no wisdom』 of the Middle Way are subtle. If expressing 『no truth and no wisdom』 by shutting the mouth and cutting off speech, then there is no coarse and no subtle, no dependence and no severance; throughout all dharmas, there is no coarse and no subtle.
Two, mutual illumination: The wisdom of the six levels mutually illuminates the causes and conditions of thought in the previous realms. Lower and middle wisdoms illuminate the nature and characteristics of the Ten Suchnesses (ten aspects of reality) in the six realms. Lower and middle wisdoms observing the cessation of the Twelve Links of Dependent Origination illuminate the nature and characteristics of the Ten Suchnesses of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). Higher wisdom illuminates the nature, characteristics, origin, and end of Bodhisattvas. Highest wisdom illuminates the nature, characteristics, origin, and end of the Buddha Dharma realm. The four kinds of Four Noble Truths wisdom illuminate the ten Dharma realms: the wisdom of suffering and accumulation of arising and ceasing, and non-arising, illuminates the characteristics and nature of the Ten Suchnesses of the six realms. The wisdom of the path and cessation of arising and ceasing, and non-arising, illuminates the characteristics and nature of the Ten Suchnesses of the Two Vehicles. The immeasurable and non-active wisdom of suffering and accumulation illuminates the nature and characteristics of the Bodhisattva realm. The immeasurable and non-active wisdom of the path and cessation illuminates the characteristics, nature, origin, and end of the Buddha Dharma realm.
The four kinds of Four Noble Truths wisdom illuminate the forty-two conditions: the wisdom of suffering and accumulation of arising and ceasing, and non-arising, illuminates the two kinds of Twelve Links of Dependent Origination that are within thought. The two kinds of wisdom of the path and cessation of arising and ceasing, and non-arising, illuminate the cessation of the two kinds of Twelve Links of Dependent Origination that are within thought. The two kinds of immeasurable and non-active wisdom of suffering and accumulation illuminate the two kinds of Twelve Links of Dependent Origination that are beyond thought. The immeasurable and non-active wisdom of the path and cessation illuminates the cessation of the two kinds of Twelve Links of Dependent Origination that are beyond thought.
The seven kinds of two wisdoms illuminate the ten Dharma realms: the two expedient wisdoms of arising and ceasing, and non-arising, and the two of entering into penetration, totaling four expedient wisdoms, illuminate the nature and characteristics of the six realms. Arising and ceasing, and non-arising
滅兩實智，照二乘性相等。別權、圓入別權，有邊是照六道性相；無邊是照二乘性相。圓權則通照九界性相。別入通實，空邊是二乘性相；不空邊是菩薩性相。圓入通實，空邊是二乘性相；不空邊是照佛界相性。別實是照菩薩性相。圓入別實、圓實，俱照佛法界相性也。
七種二智照四種因緣者，前四權是照思議兩十二緣。別權、圓入別權，有邊是照兩思議十二緣；無邊是照兩十二緣滅。圓權則通(云云)。別入通實，空邊是照思議十二緣滅；不空邊是照不思議十二緣。圓入通實，空邊同上，不空邊是照不思議十二緣滅。別實照不思議兩十二緣滅。圓實照兩不思議十二緣滅等。前四種權智是照生滅、無生滅兩苦集；又三權智照無量、無作苦集。二實智是照思議兩道滅；又五實智是照不思議兩道滅。
五種三智照十法界者，五種道種智，照六道性相本末等。五種一切智，照二乘、菩薩性相本末等。五種一切種智，照佛法界十如相性等。
又，五種三智照四種十二因緣者，五種有智，照思議兩十二緣。五種一切智，照兩思議十二緣滅；又是照不思議十二緣。五一切種智，是照兩不思議十二緣滅。
五種三智照四種四諦者，五道種智，照生滅、無生兩苦集。五種一切智，照生滅、無生兩道滅，亦是
【現代漢語翻譯】 現代漢語譯本 滅兩實智，照二乘（Sravaka and Pratyekabuddha）性相等。別權、圓入別權，有邊是照六道（Six realms）性相；無邊是照二乘（Sravaka and Pratyekabuddha）性相。圓權則通照九界性相。別入通實，空邊是二乘（Sravaka and Pratyekabuddha）性相；不空邊是菩薩（Bodhisattva）性相。圓入通實，空邊是二乘（Sravaka and Pratyekabuddha）性相；不空邊是照佛界相性。別實是照菩薩（Bodhisattva）性相。圓入別實、圓實，俱照佛法界相性也。
七種二智照四種因緣者，前四權是照思議兩十二緣。別權、圓入別權，有邊是照兩思議十二緣；無邊是照兩十二緣滅。圓權則通(云云)。別入通實，空邊是照思議十二緣滅；不空邊是照不思議十二緣。圓入通實，空邊同上，不空邊是照不思議十二緣滅。別實照不思議兩十二緣滅。圓實照兩不思議十二緣滅等。前四種權智是照生滅、無生滅兩苦集；又三權智照無量、無作苦集。二實智是照思議兩道滅；又五實智是照不思議兩道滅。
五種三智照十法界者，五種道種智，照六道（Six realms）性相本末等。五種一切智，照二乘（Sravaka and Pratyekabuddha）、菩薩（Bodhisattva）性相本末等。五種一切種智，照佛法界十如相性等。
又，五種三智照四種十二因緣者，五種有智，照思議兩十二緣。五種一切智，照兩思議十二緣滅；又是照不思議十二緣。五一切種智，是照兩不思議十二緣滅。
五種三智照四種四諦者，五道種智，照生滅、無生兩苦集。五種一切智，照生滅、無生兩道滅，亦是
【English Translation】 English version Extinguishing the two Real Wisdoms illuminates the nature and characteristics of the two vehicles (Sravaka and Pratyekabuddha). The Separate Provisional and the Round entering the Separate Provisional: the 'with boundary' illuminates the nature and characteristics of the six realms (Six realms); the 'without boundary' illuminates the nature and characteristics of the two vehicles (Sravaka and Pratyekabuddha). The Round Provisional universally illuminates the nature and characteristics of the nine realms. The Separate entering the Common Real: the 'empty' side is the nature and characteristics of the two vehicles (Sravaka and Pratyekabuddha); the 'not empty' side is the nature and characteristics of the Bodhisattvas (Bodhisattva). The Round entering the Common Real: the 'empty' side is the same as above; the 'not empty' side illuminates the characteristics and nature of the Buddha realm. The Separate Real illuminates the nature and characteristics of the Bodhisattvas (Bodhisattva). The Round entering the Separate Real and the Round Real both illuminate the characteristics and nature of the Buddha Dharma realm.
The seven kinds of two Wisdoms illuminating the four kinds of conditions: the first four Provisional illuminate the two conceivable twelve links of dependent origination. The Separate Provisional and the Round entering the Separate Provisional: the 'with boundary' illuminates the two conceivable twelve links of dependent origination; the 'without boundary' illuminates the cessation of the two twelve links of dependent origination. The Round Provisional universally illuminates (as above). The Separate entering the Common Real: the 'empty' side illuminates the cessation of the conceivable twelve links of dependent origination; the 'not empty' side illuminates the inconceivable twelve links of dependent origination. The Round entering the Common Real: the 'empty' side is the same as above; the 'not empty' side illuminates the cessation of the inconceivable twelve links of dependent origination. The Separate Real illuminates the cessation of the two inconceivable twelve links of dependent origination. The Round Real illuminates the cessation of the two inconceivable twelve links of dependent origination, and so on. The first four kinds of Provisional Wisdom illuminate the two sufferings and accumulations of arising and ceasing and non-arising and non-ceasing; also, the three Provisional Wisdoms illuminate the immeasurable and uncreated sufferings and accumulations. The two Real Wisdoms illuminate the two paths to cessation of the conceivable; also, the five Real Wisdoms illuminate the two paths to cessation of the inconceivable.
The five kinds of three Wisdoms illuminating the ten Dharma realms: the five kinds of Wisdom of the Path, illuminate the nature, characteristics, origin, and end of the six realms (Six realms), and so on. The five kinds of All Wisdom, illuminate the nature, characteristics, origin, and end of the two vehicles (Sravaka and Pratyekabuddha) and Bodhisattvas (Bodhisattva), and so on. The five kinds of All-Knowing Wisdom, illuminate the ten suchnesses, characteristics, and nature of the Buddha Dharma realm, and so on.
Furthermore, the five kinds of three Wisdoms illuminating the four kinds of twelve links of dependent origination: the five kinds of Wisdom of Existence, illuminate the two conceivable twelve links of dependent origination. The five kinds of All Wisdom, illuminate the cessation of the two conceivable twelve links of dependent origination; and also illuminate the inconceivable twelve links of dependent origination. The five kinds of All-Knowing Wisdom, illuminate the cessation of the two inconceivable twelve links of dependent origination.
The five kinds of three Wisdoms illuminating the four kinds of Four Noble Truths: the five kinds of Wisdom of the Path, illuminate the two sufferings and accumulations of arising and ceasing and non-arising and non-ceasing. The five kinds of All Wisdom, illuminate the two paths to cessation of arising and ceasing and non-arising and non-ceasing, and also
照無量、無作兩苦集。五種一切種智，是照無量、無作兩道滅。
五種三智照七種二諦者，五道種智，是照四種俗諦。五種一切智，是照兩種真諦；亦是照別、圓入別、圓三種俗諦。五種一切種智，是照五種真諦。
一如實智，是照佛界十如性相、又是照不思議十二因緣、又是照無作四諦、又是照五種真諦、又是照五種中道第一義諦。
無諦無說與十相性如合，與不思議十二緣滅合，與四種不生不生合，與真諦無言說合，與中道非生死非涅槃合。
如此等諸智，傳傳照諦，諦若融，智即融，智諦融名之為妙。如此等皆是方便說言稱妙、不妙。見理之時，無復權實，非權非實，亦無妙與不妙，是故稱妙也。七種二諦，五種三諦，更相間入，余諸境亦有此意。七種二智、五種三智，既相間入者，余諸智亦有此意。例自可作(云云)。
○第三、行妙者，為二：一、通途增數行，二、約教增數行。
夫行名進趣，非智不前。智解導行，非境不正。智目行足，到清涼池。而解是行本，行能成智，故行滿而智圓。智慧顯理，理窮則智息。如此相須者，則非妙行。妙行者，一行一切行。如經：「本從無數佛，具足行諸道。」又云：「無量諸佛所，而行深妙道。」又云：「盡行諸佛所有道法。
【現代漢語翻譯】 現代漢語譯本 照無量（duḥkha-samudaya，苦集）和無作（anutpāda，不生）兩種苦集。五種一切種智（sarva-ākāra-jñāna，對一切事物、一切方面都通達的智慧），是照無量和無作兩種道滅（mārga-nirodha，道滅）。 五種三智照七種二諦，五道種智（mārga-jñāna，關於道的智慧），是照四種俗諦（saṃvṛti-satya，世俗諦）。五種一切智（sarva-jñāna，對一切事物普遍的智慧），是照兩種真諦（paramārtha-satya，勝義諦）；也是照別、圓入別、圓三種俗諦。五種一切種智，是照五種真諦。 一如實智（yathābhūta-jñāna，如實知見事物的智慧），是照佛界十如（tathatā，如）的性相（svabhāva-lakṣaṇa，自性與相狀），又是照不思議十二因緣（dvādaśāṅga-pratītyasamutpāda，十二緣起），又是照無作四諦（anutpāda-catuḥsatya，不生四諦），又是照五種真諦，又是照五種中道第一義諦（madhyamā-prathamārtha-satya，中道第一義諦）。 無諦無說與十相性如合，與不思議十二緣滅合，與四種不生不生合，與真諦無言說合，與中道非生死非涅槃合。 如此等諸智，傳傳照諦，諦若融，智即融，智諦融名之為妙。如此等皆是方便說言稱妙、不妙。見理之時，無復權實，非權非實，亦無妙與不妙，是故稱妙也。七種二諦，五種三諦，更相間入，余諸境亦有此意。七種二智、五種三智，既相間入者，余諸智亦有此意。例自可作（云云）。 ○第三、行妙者，為二：一、通途增數行，二、約教增數行。 夫行名進趣，非智不前。智解導行，非境不正。智目行足，到清涼池。而解是行本，行能成智，故行滿而智圓。智慧顯理，理窮則智息。如此相須者，則非妙行。妙行者，一行一切行。如經：『本從無數佛，具足行諸道。』又云：『無量諸佛所，而行深妙道。』又云：『盡行諸佛所有道法。』
【English Translation】 English version Illuminating the two duḥkha-samudayas (suffering and its origin) of immeasurable (amāṇa) and non-arising (anutpāda). The five kinds of sarva-ākāra-jñāna (all-mode wisdom, wisdom that understands all things in all aspects) illuminate the two mārga-nirodhas (path and cessation) of immeasurable and non-arising. The five kinds of three wisdoms illuminate the seven kinds of two truths. The five kinds of mārga-jñāna (path wisdom, wisdom concerning the path) illuminate the four kinds of saṃvṛti-satya (conventional truth). The five kinds of sarva-jñāna (all-wisdom, wisdom concerning all things universally) illuminate the two kinds of paramārtha-satya (ultimate truth); they also illuminate the three kinds of saṃvṛti-satya: separate, perfect entering separate, and perfect. The five kinds of sarva-ākāra-jñāna illuminate the five kinds of paramārtha-satya. The one yathābhūta-jñāna (wisdom of suchness, wisdom that sees things as they truly are) illuminates the svabhāva-lakṣaṇa (nature and characteristics) of the ten tathatās (suchness) of the Buddha realm; it also illuminates the inconceivable dvādaśāṅga-pratītyasamutpāda (twelve links of dependent origination); it also illuminates the anutpāda-catuḥsatya (non-arising four noble truths); it also illuminates the five kinds of paramārtha-satya; it also illuminates the five kinds of madhyamā-prathamārtha-satya (middle way first principle truth). No truth, no speech, combining with the ten aspects of nature and suchness, combining with the cessation of the inconceivable twelve conditions, combining with the four kinds of non-arising and non-arising, combining with the inexpressibility of ultimate truth, combining with the middle way that is neither birth and death nor nirvāṇa. These wisdoms, transmitted one after another, illuminate the truths. If the truths merge, the wisdoms merge; the merging of wisdom and truth is called wonderful. All of these are expediently spoken of as wonderful or not wonderful. When the principle is seen, there is no longer provisional or real, neither provisional nor real, and there is no wonderful or not wonderful; therefore, it is called wonderful. The seven kinds of two truths and the five kinds of three truths interpenetrate each other, and other realms also have this meaning. Since the seven kinds of two wisdoms and the five kinds of three wisdoms interpenetrate each other, other wisdoms also have this meaning. The examples can be made by oneself (etc.). ○ Third, the wonderfulness of practice is twofold: first, general increasing number practice; second, practice based on doctrinal increasing numbers. Practice is called advancement; without wisdom, there is no progress. Wisdom and understanding guide practice; without a realm, it is not correct. Wisdom is the eye, practice is the foot, reaching the cool pond. Understanding is the root of practice, and practice can perfect wisdom, so practice is complete and wisdom is perfected. Wisdom can reveal principle, and when principle is exhausted, wisdom ceases. Such mutual dependence is not wonderful practice. Wonderful practice is one practice, all practices. As the sutra says: 'Originally from countless Buddhas, fully practicing all paths.' It also says: 'In countless Buddha-lands, practicing the profound and wonderful path.' It also says: 'Exhaustively practicing all the Dharma of all Buddhas.'
」既具、復深、又盡。具即是廣，深即是高，盡即究竟。此之妙行，與前境、智，一而論三，三而論一。前境說如法相，法相亦具三，名秘密藏。前智是如法相解，解亦具三，如面上三目。今行是所行，如所說行，亦具三，名伊字三點。若三若一，皆無缺減，故稱妙行耳。前對境明智，今亦應對智明行。若直對一種智增數明行，則行若塵沙，說不可盡。況對諸智，各導眾行，則浩若虛空，得意亡言，不復可說。《釋論》云：「菩薩行般若時，以一法為行，攝一切行；或無量一法為行，攝一切行。或二法為行，攝一切行；或無量二法為行，攝一切行。乃至十法百法千萬億法為行，攝一切行；或無量十法百千萬億法為行，攝一切行。」行雖眾多，以智為本。智如導主，行若商人。智如利針，行如長線。智御行牛，車則安隱，能有所至。用此增數諸行，為前十如諦智所導，乃至一實諦智所導。若得此意，以正智導眾行入正境中，此義唯可懸知，不可載記(云云)。
二、約教增數者，若三藏增數明行，如《阿含》中，佛告比丘：「當修一行，我證汝等四沙門果，謂心不放逸。若能護心不放逸行，廣演廣佈，則所作已辦，能得涅槃。」又告比丘：「當修一行，謂他物莫取。」比丘白佛：「我已知已。」佛言：「汝云何知
【現代漢語翻譯】 現代漢語譯本 『既具、復深、又盡』。『具』就是廣博，『深』就是高遠，『盡』就是究竟。這種妙行，與前面的境（所觀照的境界）、智（能觀照的智慧），合一而論則為三者一體，分開而論則為三者各異。前面的境，說的是如法之相，法相也具備『具、深、盡』這三者，名為秘密藏。前面的智，是如法之相的理解，理解也具備『具、深、盡』這三者，就像人臉上的三隻眼睛一樣。現在的行，是所修之行，如所說之行，也具備『具、深、盡』這三者，名為伊字三點。無論是三者合一，還是三者各異，都沒有任何欠缺，所以才稱為妙行。前面是針對境來說明智，現在也應該針對智來說明行。如果只針對一種智慧來增加數量說明行，那麼行就像塵沙一樣，說也說不完。更何況是針對各種智慧，各自引導各種修行，那就浩瀚如虛空，領會了意思就忘記了言語，無法再用言語來描述。《釋論》中說：『菩薩修行般若時，以一種法作為修行，就能攝盡一切修行；或者以無數種一種法作為修行，就能攝盡一切修行。或者以兩種法作為修行，就能攝盡一切修行；或者以無數種兩種法作為修行，就能攝盡一切修行。乃至以十種法、百種法、千種法、萬種法、億種法作為修行，就能攝盡一切修行；或者以無數種十種法、百種法、千種法、萬種法、億種法作為修行，就能攝盡一切修行。』修行雖然眾多，但以智慧為根本。智慧就像嚮導，修行就像商人。智慧就像鋒利的針，修行就像長長的線。智慧駕馭著修行之牛，車子就能安穩，能夠到達目的地。用這些增加數量的各種修行，被前面的十如諦智所引導，乃至被一實諦智所引導。如果領會了這個意思，用正確的智慧引導各種修行進入正確的境界中，這個道理只能心領神會，無法用文字記載（等等）。
二、從教義增加數量來說明行，如果用三藏（Sutras, Vinaya, Abhidhamma）的教義增加數量來說明行，比如在《阿含經》（Agama Sutra）中，佛（Buddha）告訴比丘（bhikkhu）們：『應當修習一種行，我保證你們證得四沙門果（four fruits of asceticism），就是內心不放逸。如果能夠守護內心不放逸的修行，廣泛演說廣泛傳播，那麼該做的已經做完，能夠證得涅槃（Nirvana）。』又告訴比丘們：『應當修習一種行，就是不拿取別人的東西。』比丘問佛：『我已經知道了。』佛說：『你如何知道的？』
【English Translation】 English version 『It possesses, is profound, and is exhaustive.』 『Possesses』 means vastness, 『profound』 means loftiness, and 『exhaustive』 means ultimate. This wonderful practice, together with the preceding realm (the object of contemplation) and wisdom (the ability to contemplate), is one when discussed as three in one, and three when discussed as three distinct entities. The preceding realm speaks of the suchness of phenomena (Dharmalaksana), and the suchness of phenomena also possesses these three qualities: 『possesses, profound, and exhaustive,』 and is called the Secret Treasury. The preceding wisdom is the understanding of the suchness of phenomena, and the understanding also possesses these three qualities, like the three eyes on a face. The present practice is the practice being undertaken, like the practice being spoken of, and also possesses these three qualities, called the three dots of the I-character. Whether three or one, none are lacking, hence it is called wonderful practice. Previously, wisdom was explained in relation to the realm; now, practice should be explained in relation to wisdom. If practice is explained by simply increasing the number in relation to one kind of wisdom, then practices would be like grains of sand, impossible to fully describe. Moreover, if each of the various wisdoms guides various practices, then it would be as vast as empty space, where one forgets the words upon grasping the meaning, and it becomes impossible to describe. The Mahaprajnaparamita-sastra says: 『When a Bodhisattva practices Prajna (wisdom), he takes one Dharma (teaching) as practice, encompassing all practices; or countless one Dharmas as practice, encompassing all practices. Or two Dharmas as practice, encompassing all practices; or countless two Dharmas as practice, encompassing all practices. Even ten Dharmas, a hundred Dharmas, a thousand Dharmas, ten thousand Dharmas, a hundred million Dharmas as practice, encompassing all practices; or countless ten Dharmas, a hundred Dharmas, a thousand Dharmas, ten thousand Dharmas, a hundred million Dharmas as practice, encompassing all practices.』 Although practices are numerous, wisdom is the root. Wisdom is like a guide, and practice is like a merchant. Wisdom is like a sharp needle, and practice is like a long thread. When wisdom guides the ox of practice, the cart will be stable and able to reach its destination. These practices, increased in number, are guided by the preceding Ten Suchnesses of Truth-Wisdom, and even by the One Reality of Truth-Wisdom. If one understands this meaning, and uses correct wisdom to guide various practices into the correct realm, this meaning can only be understood intuitively and cannot be recorded in writing (etc.).
- Increasing the number in terms of teachings: If we explain practice by increasing the number in terms of the teachings of the Three Baskets (Sutras, Vinaya, Abhidhamma), as in the Agama Sutra, the Buddha (Buddha) told the bhikkhus (bhikkhu): 『You should cultivate one practice, and I guarantee that you will attain the Four Fruits of Asceticism (four fruits of asceticism), which is non-negligence of mind. If you can protect the practice of non-negligence of mind, widely expound and widely propagate it, then what needs to be done has been done, and you will be able to attain Nirvana (Nirvana).』 He also told the bhikkhus: 『You should cultivate one practice, which is not taking what belongs to others.』 The bhikkhu asked the Buddha: 『I already know.』 The Buddha said: 『How do you know?』
？」比丘白佛：「他物謂：色、聲、香、味、觸、法。」佛言：「善哉！若能不取此六，即所作已辦，能得涅槃。」所言廣演廣佈者，以不放逸心，歷一切法，謂三界、六塵皆不放逸，得至涅槃。
增二數明行者，《阿含》云：「阿練若比丘，當修二法為行，謂修止、修觀。若修止時，即能休息諸惡，戒律威儀、諸行禁戒悉皆不失，成諸功德。若修觀時，即能觀苦，如實知之。觀苦集、苦盡、苦出要，如實知之，得盡漏，不受後有。怛薩阿竭亦如是修。」
增三數明行者，謂戒、定、慧，此三是出世梯隥，佛法軌儀。《戒經》云：「諸惡莫作，諸善奉行，自凈其意，是諸佛教。」諸惡即七支過罪輕重非違，《五部律》廣明其相。如是等惡，戒所防止。諸善者，善三業，若散若靜、前後方便、支林功德，悉是清升，故稱為善。自凈其意者，即是破諸邪倒，了知世間、出世間因果，正助法門，能消除心垢，凈諸瑕穢，豈過於慧？佛法曠海，此三攝盡。
若得此意，四、五、六、七，乃至百千萬億法為行，攝一切行亦如是，是名下智導行也。
通教增數行者，不定部帙判通教，但取三乘共學法門，指此為通耳。今且引《釋論》增數，以示其相。《論》云：「菩薩行般若時，雖知諸法一相，亦能知一
【現代漢語翻譯】 現代漢語譯本：比丘問佛：『什麼叫做『他物』呢？』佛說：『是指色、聲、香、味、觸、法這六種。』佛說：『很好！如果能夠不執取這六種，就是該做的已經做完，能夠證得涅槃（Nirvana，解脫）。』所說的廣泛演說和廣泛傳播，就是以不放逸的心，經歷一切法，也就是三界（欲界、色界、無色界）、六塵（色、聲、香、味、觸、法）都不放逸，就能達到涅槃（Nirvana，解脫）。』 增加二數來說明修行，在《阿含經》（Agama Sutra，早期佛教經典）中說：『阿練若（Aranya，寂靜處）比丘，應當修習兩種法作為修行，就是修止（Samatha，止觀）和修觀（Vipassana，內觀）。如果修止的時候，就能停止各種惡行，戒律威儀、各種行為禁戒都不會失去，成就各種功德。如果修觀的時候，就能觀察苦，如實地瞭解它。觀察苦的集起、苦的止息、脫離苦的途徑，如實地瞭解它們，就能斷盡煩惱，不再受後世的生死輪迴。怛薩阿竭（Tathagata，如來）也是這樣修行的。』 增加三數來說明修行，就是戒（Sila，戒律）、定（Samadhi，禪定）、慧（Prajna，智慧），這三者是出離世間的階梯，是佛法的規範。《戒經》（Sila Sutra，戒律經典）中說：『不做各種惡事，奉行各種善事，自己清凈自己的心意，這就是諸佛的教導。』各種惡事，就是指七支過罪的輕重違犯，《五部律》（Vinaya Pitaka，律藏）中詳細說明了它們的相狀。像這些惡事，都是戒所防止的。各種善事，就是指身、口、意三業的善行，無論是散亂還是禪定、前後的方便、支林功德，都是清凈上升的，所以稱為善。自己清凈自己的心意，就是破除各種邪見顛倒，瞭解世間和出世間的因果，正確的輔助法門，能夠消除心中的污垢，清凈各種瑕疵污穢，有什麼能超過智慧呢？佛法廣大如海洋，這三者就全部包括了。 如果能夠理解這個意思，那麼四、五、六、七，乃至百千萬億法都可以作為修行，攝取一切修行也是這樣，這叫做下智引導修行。 通教增加數目的修行，不定部帙判通教，只是選取三乘（聲聞乘、緣覺乘、菩薩乘）共同修學的法門，指這些為通。現在且引用《釋論》（Mahaprajnaparamita-sastra，大智度論）增加的數目，來顯示它的相狀。《論》中說：『菩薩行般若（Prajna，智慧）的時候，雖然知道諸法一相，也能知道一』
【English Translation】 English version: The Bhikshu (monk) asked the Buddha: 'What is meant by 'other things'?' The Buddha said: 'It refers to the six: form (rupa), sound (shabda), smell (gandha), taste (rasa), touch (sparsha), and dharma (thought).' The Buddha said: 'Excellent! If one can refrain from grasping these six, then what needs to be done is already done, and one can attain Nirvana (liberation).' What is meant by extensively expounding and widely spreading is, with a mind of non-negligence, experiencing all dharmas, that is, the three realms (desire realm, form realm, formless realm) and the six sense objects (form, sound, smell, taste, touch, dharma) without negligence, one can reach Nirvana (liberation).' Increasing by two to explain practice, the Agama Sutra (early Buddhist scriptures) says: 'A Bhikshu (monk) in Aranya (a quiet place) should cultivate two dharmas (teachings) as practice, namely, cultivating Samatha (tranquility meditation) and cultivating Vipassana (insight meditation). If one cultivates Samatha (tranquility meditation), one can stop all evil deeds, and the precepts, demeanor, and various behavioral prohibitions will not be lost, thus accomplishing various merits. If one cultivates Vipassana (insight meditation), one can observe suffering and truly understand it. Observing the arising of suffering, the cessation of suffering, and the way to escape suffering, truly understanding them, one can exhaust all defilements and not be subject to future rebirth. The Tathagata (Buddha) also practices in this way.' Increasing by three to explain practice, namely, Sila (morality), Samadhi (concentration), and Prajna (wisdom). These three are the ladder to transcend the world and the norms of the Buddha's teachings. The Sila Sutra (moral precepts scripture) says: 'Do no evil, practice all good, purify one's own mind; this is the teaching of all Buddhas.' All evil deeds refer to the light and heavy violations of the seven branches of transgression, which the Vinaya Pitaka (monastic rules) explains in detail. Such evil deeds are prevented by Sila (morality). All good deeds refer to the good actions of body, speech, and mind, whether scattered or in meditation, the preceding and subsequent means, and the merits of the branches and forests, all of which are pure and ascending, hence called good. Purifying one's own mind is to break through all wrong views and inversions, understand the causes and effects of the worldly and transcendental, and the correct auxiliary methods, which can eliminate the defilements of the mind and purify all flaws and impurities. What can surpass Prajna (wisdom)? The Buddha's teachings are as vast as the ocean, and these three encompass everything. If one can understand this meaning, then four, five, six, seven, and even hundreds of thousands of millions of dharmas can be used as practice, and taking in all practices is also like this. This is called guiding practice with lower wisdom. The common teaching increases the number of practices, and the indefinite sections judge the common teaching, but only select the dharmas (teachings) that the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) commonly learn, pointing to these as common. Now, let us cite the increased numbers in the Mahaprajnaparamita-sastra (Great Wisdom Sutra) to show its appearance. The treatise says: 'When a Bodhisattva practices Prajna (wisdom), although knowing that all dharmas have one aspect, he can also know one.'
切法種種相；雖知諸法種種相，亦能知一切法一相。云何觀一切法一相？所謂觀一切法無相：如四大各各不相離，地中有水、火、風，但地多，以地為名；水、火、風亦如是。」今觀無此異相，若火中有三大，三大應並熱。若三大在火中，二大遂不熱，則不名火。若三大並熱，則三大舍自性，皆名為火，無復三大。若言有三大，而細不可知，此與無何異？若粗可得，則知有細；若無粗，細亦無。如是，則火中諸相不可得，一切法相亦不可得。是故一切法皆一相。此以一相破異相，復以無相破一相，無相亦自滅，如前火木然諸薪已，亦復自燒。是為觀一切法一相，一相無相。如是無量一切法悉皆一相，一相無相。或二法為行，攝一切行。乃至百法千萬億法為行，攝一切行。可以意推，不復繁記。
別教增數行者。如善財入法界中說於一善知識所，各聞一法為行，或如幻三昧，或投巖赴火，算砂相黡，發菩提心等，種種一行，皆云：「佛法如海，我唯知此一法門，余非所知。」乃至一百一十善知識，一一法門皆如是。是一一行皆破無明，入深境界。若二法、三法、百千萬億等法，亦應如是(云云)。
圓教增數行者，如《文殊問經》明菩薩修一行三昧，當於靜室，結跏趺坐，系緣法界，一念法界，一切無明顛
【現代漢語翻譯】 現代漢語譯本： 切法種種相（切法：一切諸法，種種相：各種不同的表象）；雖然知道諸法有種種不同的表象，也能知道一切法只有一個表象。怎樣觀察一切法只有一個表象呢？就是觀察一切法沒有表象：就像四大（地、水、火、風）各自不相分離，地大中有水、火、風，只是地大佔多數，所以稱為地；水、火、風也是這樣。現在觀察沒有這種不同的表象，如果火中有三大（地、水、風），三大應該一起發熱。如果三大在火中，二大不發熱，就不叫火。如果三大一起發熱，那麼三大就捨棄了自己的本性，都叫做火，不再有三大。如果說有三大，但是細微不可知，這和沒有有什麼區別？如果粗顯可以得到，就知道有細微；如果沒有粗顯，細微也沒有。這樣，火中的各種表象就不可得，一切法的表象也不可得。所以一切法都是一個表象。這是用一個表象來破除不同的表象，再用沒有表象來破除一個表象，沒有表象也自己消滅，就像先前用火和木頭燃燒各種柴火后，也自己燒盡。這就是觀察一切法一個表象，一個表象就是沒有表象。像這樣，無量的一切法都完全是一個表象，一個表象就是沒有表象。或者用兩種法作為修行，總攝一切修行。乃至用一百種法、千萬億種法作為修行，總攝一切修行。可以用意推想，不再繁瑣地記錄。
別教增加數量的修行方法。就像善財童子進入法界中，在一位善知識那裡，各自聽到一種法作為修行，或者如幻三昧（如幻三昧：像幻術一樣的禪定），或者投身懸崖跳入火中，計算沙粒上的黑點，發菩提心等等，種種一種修行，都說：『佛法如大海，我只知道這一種法門，其他的不知道。』乃至一百一十位善知識，每一種法門都這樣。這每一種修行都破除無明，進入深遠的境界。如果兩種法、三種法、一百種、千萬億種等法，也應該這樣（不再贅述）。
圓教增加數量的修行方法，如《文殊問經》中說明菩薩修一行三昧（一行三昧：專修一行而得的禪定），應當在安靜的房間里，結跏趺坐，繫念法界，一念法界，一切無明顛倒
【English Translation】 English version: The various aspects of cutting off; although knowing the various aspects of all dharmas, one can also know the one aspect of all dharmas. How to contemplate the one aspect of all dharmas? It is to contemplate that all dharmas have no aspect: just as the four great elements (earth, water, fire, wind) are inseparable from each other, earth contains water, fire, and wind, but earth is predominant, so it is called earth; water, fire, and wind are also like this. Now, contemplating that there are no such different aspects, if fire contains the three great elements, the three great elements should all be hot together. If the three great elements are in fire, and two great elements are not hot, then it is not called fire. If the three great elements are all hot, then the three great elements abandon their own nature and are all called fire, and there are no longer three great elements. If it is said that there are three great elements, but they are subtle and unknowable, what is the difference between this and nothing? If the coarse is obtainable, then one knows there is subtle; if there is no coarse, there is also no subtle. Thus, the various aspects in fire are unobtainable, and the aspects of all dharmas are also unobtainable. Therefore, all dharmas are of one aspect. This uses one aspect to break the different aspects, and then uses no aspect to break the one aspect, and no aspect also extinguishes itself, just as after fire and wood have burned all the firewood, they also burn themselves out. This is to contemplate the one aspect of all dharmas, the one aspect is no aspect. Like this, immeasurable all dharmas are all of one aspect, the one aspect is no aspect. Or two dharmas are taken as practice, encompassing all practices. Even a hundred dharmas, ten million trillion dharmas are taken as practice, encompassing all practices. It can be inferred by intention, and no longer recorded in detail.
The Separate Teaching's method of increasing the number of practices. Like Sudhana (Sudhana: a youth who sought enlightenment) entering the Dharmadhatu (Dharmadhatu: the realm of all phenomena), each hearing one dharma as practice from one good friend, or like the Illusion Samadhi (Illusion Samadhi: a samadhi like an illusion), or throwing oneself off cliffs into fire, counting the black spots on sand grains, generating Bodhicitta (Bodhicitta: the mind of enlightenment), etc., each kind of practice says: 'The Buddha-dharma is like the ocean, I only know this one dharma gate, I do not know the others.' Even one hundred and ten good friends, each dharma gate is like this. Each of these practices breaks through ignorance and enters deep realms. If two dharmas, three dharmas, a hundred, ten million trillion dharmas, etc., should also be like this (etc.).
The Perfect Teaching's method of increasing the number of practices, such as the Manjushri Questioning Sutra explaining that a Bodhisattva cultivates the One-Practice Samadhi (One-Practice Samadhi: a samadhi attained by focusing on one practice), should be in a quiet room, sit in the lotus position, focus on the Dharmadhatu (Dharmadhatu: the realm of all phenomena), one thought of the Dharmadhatu, all ignorance and delusion
倒永寂如空。此之一行，即是一切無礙人，一道出生死，一切諸法中，皆以等觀入，解慧心寂然，三界無倫匹，此乃一行攝一切行。
增二法為行，攝一切行，所謂止、觀。增三法為行，攝一切行，謂聞、思、修，戒、定、慧。增四法為行，攝一切行，謂四念處。增五法為行，攝一切行，謂五門禪。增六法為行，攝一切行，謂六波羅蜜。增七法為行，攝一切行，謂七善法。增八法為行，攝一切行，謂八正道。增九法為行，攝一切行，謂九種大禪。增十數為行，攝一切行，謂十境界，或十觀成乘等。增百數、千萬億數、阿僧祇不可說法門為行，豈可具載？若得其意，例可解。
然增數明行，為行不同，須判粗妙。若三藏增數諸行，以生滅智導，但期出苦，止息化城，是故為粗。通教增數諸行，體智雖巧，但導出苦，灰斷是同。別教增數諸行，智導則遠，自淺階深，而諸行隔別，事理不融，是故為粗。圓教增數諸行，行融智圓，是故為妙。
今經屬圓增數，如《觀經》云：「於三七日，一心精進。」此就一法論行妙。「若行、若坐，思惟此經。」此就二法論行妙。「若聞是經，思惟修習，善行菩薩道。」此就三法論行妙。「四安樂行」，此就四法論行妙。「五品弟子」，此就五法論行妙。「六根清凈」
，此就六法論行妙。如是等待粗論妙也。
開粗論妙者，低頭舉手，積土弄砂，皆成佛道。雖說種種法，其實為一乘。諸行皆妙，無粗可待，待即絕矣。
複次，約五數明行妙者，又為二：先、明別五行，次、明圓五行。
別者，如《涅槃》云：「五種之行，謂聖行、梵行、天行、嬰兒行、病行。」聖行有三：戒、定、慧。如經：「菩薩若聞大涅槃，聞已生信，作是思惟：諸佛世尊，有無上道，有大正法、大眾正行。」從此立行。「若聞大涅槃」即是信果，亦是信滅。「有無上道」已去，是信顯果之行。「無上道」是信慧；「有大正法」是信定；「大眾正行」是信戒。是名信因、通道。自傷己身及諸眾生，破戒造罪，失人天樂及涅槃樂，即是知集；往來生死，受惡道報，即是知苦；苦、集與戒、定、慧相違，即無道；無道故，不得涅槃，則無滅。
菩薩欲拔苦、集，而起大悲，興兩誓願；欲與道、滅而起大慈，興兩誓願。發誓愿已，次則修行。思惟在家逼迫猶如牢獄，不得盡壽凈修梵行；出家閑曠，猶若虛空。即棄家舍欲，白四羯磨，持性重戒、息世譏嫌等無差別，不為愛見羅剎毀戒浮囊，如《止觀》中說。因是持戒，具足根本業清凈戒、前後眷屬余清凈戒、非諸惡覺覺清凈戒、護持正念念
【現代漢語翻譯】 現代漢語譯本：這就是從六法來論述行持的精妙之處。像這樣，是等待粗略的行持達到精妙的境界。
開啟粗略行持的精妙之處在於，即使是低頭、舉手，堆積泥土、玩弄沙子，都能成就佛道。雖然宣說種種法門，實際上是爲了唯一佛乘。一切行持都是精妙的，沒有粗略可以等待，一旦有所等待，就與精妙絕緣了。
再次，從五種數量來闡明行持的精妙，又分為二：首先，闡明個別的五種行持；其次，闡明圓融的五種行持。
個別而言，如《涅槃經》所說：『五種行持，即聖行、梵行、天行、嬰兒行、病行。』聖行有三種：戒、定、慧。如經中所說：『菩薩如果聽聞《大涅槃經》，聽聞后產生信心，這樣思維：諸佛世尊，有無上的道，有廣大的正法、大眾的正行。』從此建立行持。『如果聽聞《大涅槃經》』就是信心的結果，也是信心的止滅。『有無上的道』以下，是信心顯現結果的行持。『無上的道』是信心的智慧；『有廣大的正法』是信心的禪定；『大眾的正行』是信心的戒律。這稱為信心的因、信心的道。自傷自身以及其他眾生，破戒造罪，失去人天之樂以及涅槃之樂，這就是知曉集諦（苦的根源）；往來生死，承受惡道的果報，這就是知曉苦諦（痛苦的現實）；苦、集與戒、定、慧相違背，就是沒有道諦（解脫的道路）；沒有道諦，因此，不能得到涅槃，就沒有滅諦（解脫的境界）。
菩薩想要拔除苦、集，而生起大悲心，發起兩個誓願；想要給予道、滅，而生起大慈心，發起兩個誓願。發起誓願后，接著就修行。思維在家生活逼迫如同牢獄，不能盡其一生清凈地修持梵行；出家生活閒適開闊，猶如虛空。於是捨棄家庭慾望，進行白四羯磨（僧團會議），持守根本重戒、停止世俗的譏諷嫌隙等沒有差別，不被愛見羅剎（執著于愛慾和邪見的惡鬼）毀壞戒律的浮囊，如《止觀》中所說。因為持戒，具足根本事業清凈戒、前後眷屬剩餘清凈戒、非諸惡覺覺清凈戒、護持正念。
【English Translation】 English version: This is discussing the subtlety of practice based on the six paramitas. In this way, it is waiting for the coarse practice to reach the subtle state.
To open up the subtlety of coarse practice means that even bowing the head, raising the hand, piling up earth, or playing with sand can all accomplish the Buddha's path. Although various Dharma methods are taught, they are actually for the sake of the One Vehicle. All practices are subtle, and there is no coarseness to wait for; once there is waiting, it is cut off from subtlety.
Furthermore, explaining the subtlety of practice in terms of the five aggregates is divided into two: first, explaining the separate five aggregates; second, explaining the complete five aggregates.
Separately, as the Nirvana Sutra says: 'There are five kinds of practices, namely, the holy practice (Śuddha-brahma-cārin), the pure practice (Brahmacarya), the heavenly practice (deva-vihāra), the infant practice (bāla-vihāra), and the sick practice (ārya-vihāra).' The holy practice has three aspects: morality (Śīla), concentration (Samādhi), and wisdom (Prajñā). As the sutra says: 'If a Bodhisattva hears the Great Nirvana Sutra, and after hearing it, generates faith and thinks: The Buddhas, World Honored Ones, have the unsurpassed path, the great true Dharma, and the correct practice of the multitude.' From this, practice is established. 'If one hears the Great Nirvana Sutra' is the result of faith, and also the cessation of faith. 'Having the unsurpassed path' onwards, is the practice of faith manifesting its result. 'The unsurpassed path' is the wisdom of faith; 'having the great true Dharma' is the concentration of faith; 'the correct practice of the multitude' is the morality of faith. This is called the cause of faith, the path of faith. Harming oneself and other sentient beings, breaking precepts and creating offenses, losing the joy of humans and gods and the joy of Nirvana, this is knowing the origin (Samudaya, the cause of suffering); wandering in birth and death, receiving the retribution of evil paths, this is knowing suffering (Duḥkha, the reality of suffering); suffering and origin are contrary to morality, concentration, and wisdom, thus there is no path (Mārga, the path to liberation); without the path, one cannot attain Nirvana, thus there is no cessation (Nirodha, the cessation of suffering).
The Bodhisattva, wanting to eradicate suffering and its origin, arises with great compassion and makes two vows; wanting to give the path and cessation, arises with great loving-kindness and makes two vows. After making the vows, then one practices. Thinking that household life is oppressive like a prison, one cannot purely cultivate the pure conduct (Brahmacarya) for the entirety of one's life; the life of a renunciate is leisurely and vast, like empty space. Thus, one abandons household desires, performs the white four karmas (catu-karma), upholds the fundamental heavy precepts, stops worldly criticism and suspicion, and so on, without difference, not allowing the floating bag of precepts to be destroyed by the Rakshasa (Rākṣasa) of love and views, as described in Śamatha-Vipassanā. Because of upholding the precepts, one is complete with the pure precepts of the fundamental karma, the remaining pure precepts of the preceding and following retinue, the pure precepts of non-evil awareness, and the protection of right mindfulness.
清凈戒、迴向具足無上道戒。根本者，十善性戒眾戒根本，為無漏心持，故言清凈。前後眷屬余清凈戒者，偷蘭遮等，是前眷屬；十三等是后眷屬；餘者非律藏所出，絓諸經所制者，如方等二十四戒之流，名為余戒也。
此兩支屬律儀作法，受得之戒也。后三支非作法，是得法，得法時乃發斯戒也。
非諸惡覺覺清凈戒者，即定共也。尸羅不清凈，三昧不現前。以戒凈故，事障除，發得未來；性障除，發得根本。滅惡覺觀，名定共戒也。
護持正念念清凈戒者，即四念處。觀理正念，雖未發真，由相似念，能發真道，成道共戒，故名正念念清凈戒。
複次，定共戒依定心發，屬止善義。道共戒依分別心發，屬行善義。動、不動俱是毗尼。何者？戒論防止，得定共心，不復起惡；得道共發真，永無過罪，故俱是戒也。
迴向具足無上道戒者，即是菩薩于諸戒中，具四弘、六度，發願要心，迴向菩提，故名大乘戒。弘誓如前說。六度者，厭惡出家，舍于所愛，即是檀；纖毫不犯，拒逆羅剎，即是尸；能檢節身心，安忍打罵，名生忍；耐八風寒熱貪恚等，名法忍；愛見不能損，即是羼提；守護于戒犯心不起，即是精進；決志持戒，不為狐疑所誑，專心不動，名為禪；明識因果，知戒是正順解
【現代漢語翻譯】 現代漢語譯本 清凈戒、迴向具足無上道戒。根本指的是十善性戒，是所有戒律的根本，因為以無漏心來持守，所以稱為清凈。前後眷屬以及其他的清凈戒，偷蘭遮（Sthulanacitta，一種罪名）等是前面的眷屬；十三等是後面的眷屬；其餘的不是律藏所記載的，而是各種經典所制定的，例如方等二十四戒之類，稱為其他的戒律。
這兩支屬於律儀作法，通過作法而獲得的戒律。后三支不是作法，而是得法，在得法的時候才生起這種戒律。
非諸惡覺覺清凈戒，就是定共戒。如果戒律不清凈，三昧（Samadhi，禪定）就不會顯現。因為戒律清凈的緣故，事障消除，才能發起未來之果；性障消除，才能發起根本之果。滅除惡的覺觀，稱為定共戒。
護持正念念清凈戒，就是四念處。觀察理的正念，即使還沒有發起真智，由於相似的正念，也能發起真道，成就道共戒，所以稱為正念念清凈戒。
進一步說，定共戒依定心而生起，屬於止惡的意義。道共戒依分別心而生起，屬於行善的意義。動與不動都是毗尼（Vinaya，戒律）。為什麼呢？戒律在於防止，得到定共心，就不會再起惡念；得到道共，發起真智，永遠沒有過失罪惡，所以都是戒律。
迴向具足無上道戒，就是菩薩在各種戒律中，具足四弘誓願、六度，發起堅定的心，迴向菩提，所以稱為大乘戒。弘誓願如前所述。六度指的是，厭惡世俗而出家，捨棄所愛之物，這就是佈施（Dana）；纖毫不犯戒律，拒絕羅剎（Rakshasa，惡鬼），這就是持戒（Sila）；能夠檢束身心，安忍打罵，稱為生忍；忍耐八風寒熱貪嗔等，稱為法忍；愛見不能損害，這就是忍辱（Ksanti）；守護戒律，不起犯戒之心，這就是精進（Virya）；決心持戒，不被狐疑所迷惑，專心不動搖，稱為禪定（Dhyana）；明瞭識別因果，知道戒律是正確的順解脫之道。
【English Translation】 English version 'Pure precepts' and 'precepts of dedicating merit to the complete unsurpassed path'. 'Fundamental' refers to the ten wholesome precepts, which are the foundation of all precepts. They are called 'pure' because they are upheld with a mind free from outflows (anāsrava). 'Prior and subsequent retinues' and other pure precepts: Sthulanacitta (a type of offense) and others are the prior retinue; the thirteen, etc., are the subsequent retinue; the rest are not found in the Vinaya Pitaka but are established in various sutras, such as the twenty-four precepts of the Vaipulya Sutras, and are called 'other precepts'.
These two branches belong to the ritualistic aspect of Vinaya, precepts obtained through performance. The latter three branches are not obtained through performance but through Dharma; these precepts arise when Dharma is attained.
'Precepts of purity through non-arising of evil thoughts' refers to the precepts associated with Samadhi (concentration). If the precepts are not pure, Samadhi will not manifest. Because the precepts are pure, obstacles related to actions are removed, and future results can be generated; obstacles related to inherent nature are removed, and fundamental results can be generated. Eliminating evil thoughts and observations is called the precepts associated with Samadhi.
'Precepts of purity through upholding right mindfulness' refers to the four foundations of mindfulness. Observing the right mindfulness of principles, even if true wisdom has not yet arisen, through similar mindfulness, true path can be generated, accomplishing the precepts associated with the path, hence called 'precepts of purity through right mindfulness'.
Furthermore, precepts associated with Samadhi arise from a concentrated mind and belong to the meaning of stopping evil. Precepts associated with the path arise from a discriminating mind and belong to the meaning of practicing good. Both movement and non-movement are Vinaya. Why? The precepts lie in prevention; obtaining a mind associated with Samadhi, evil thoughts will no longer arise; obtaining the path, true wisdom arises, and there will never be faults or transgressions, hence both are precepts.
'Precepts of dedicating merit to the complete unsurpassed path' refers to the Bodhisattva who, in all precepts, possesses the four great vows and the six perfections, generating a firm mind and dedicating merit to Bodhi, hence called the Mahayana precepts. The great vows are as previously described. The six perfections refer to: abhorring the world and leaving home, relinquishing what is loved, which is Dana (generosity); not violating the precepts in the slightest, rejecting Rakshasas (demons), which is Sila (discipline); being able to restrain body and mind, enduring beatings and scoldings, called 'patience with beings'; enduring the eight winds, cold, heat, greed, anger, etc., called 'patience with Dharma'; love and views cannot harm, which is Ksanti (patience); guarding the precepts, not allowing the mind to arise with thoughts of transgression, which is Virya (diligence); resolving to uphold the precepts, not being deceived by doubt, focusing the mind without wavering, called Dhyana (meditation); clearly recognizing cause and effect, knowing that the precepts are the correct path to liberation.
脫之本，出生一切三乘聖人，非六十二見雞狗等戒，名為般若。
又別發願，要制己心。寧以此身臥于熱鐵，不以破戒受他牀蓆。十二誓願自製其心。又更發願，愿一切眾生得護持禁戒，得清凈戒，善戒，不缺戒，不析戒，大乘戒，不退戒，隨順戒，畢竟戒，具足諸波羅蜜戒。以此十愿，防護眾生。菩薩一持戒心，若干願行以莊嚴戒，諸餘行心亦應如是。
然護他十戒，從自行五支中出：從根本、眷屬兩支出禁戒、清凈戒、善戒。何者？篇聚作法即是禁戒。禁戒若發無作，乃名清凈，清凈即止善：而言善戒，即是行善也。
從非惡覺覺清凈戒，開出不缺戒。何者？雖防護七支，妄念數起，致有缺漏。若發未來禪，事行不缺；得根本禪，性行不缺。
從護持正念念清凈戒，開出不析戒，即道共戒也。滅色入空是析法道共；今體法入空，故名不析。又內有道共；則戒品牢固，不可破析也。
從迴向具足無上道戒，開出大乘、不退、隨順、畢竟、具足波羅蜜戒。言大乘者，菩薩持性重、譏嫌等無差別。自求佛道，性重則急；為化眾生，譏嫌則急；小乘自調，性重則急；不度他故，譏嫌則寬。菩薩具持兩種，故名大乘戒。不退者，行於非道，善巧方便，淫舍、酒家非法之處，輒以度人，而於禁
【現代漢語翻譯】 現代漢語譯本：般若（Prajna，智慧）是脫離一切的根本，是一切三乘（Sravakayana，聲聞乘；Pratyekabuddhayana，緣覺乘；Bodhisattvayana，菩薩乘）聖人出生的根源，而不是六十二種邪見，也不是雞狗等低劣的戒律，這才能稱之為般若。
此外，還要特別發願，約束自己的內心。寧願讓身體躺在熾熱的鐵板上，也不要因為破戒而接受他人的床鋪。以十二條誓願來約束自己的內心。還要進一步發願，愿一切眾生都能得到護持禁戒，得到清凈戒，善戒，不缺戒，不析戒，大乘戒，不退戒，隨順戒，畢竟戒，具足諸波羅蜜（Paramita，波羅蜜多）戒。以這十條願望，來防護眾生。菩薩一旦生起持戒之心，就要以各種願行來莊嚴戒律，其他的修行之心也應該如此。
守護他人的十戒，是從自己修行的五支中產生的：從根本和眷屬兩支中產生禁戒、清凈戒、善戒。什麼是禁戒呢？篇聚作法（Pratimoksha，波羅提木叉）就是禁戒。禁戒如果能引發無作（Avijñapti，無表色），才能稱為清凈，清凈就是止惡行善：而善戒，就是行善。
從非惡覺覺清凈戒中，開出不缺戒。什麼是缺戒呢？雖然防護身口意七支，但妄念頻繁生起，導致戒律出現缺漏。如果發起未來禪，那麼在事相上的行為就不會有缺漏；如果得到根本禪，那麼在自性上的行為就不會有缺漏。
從護持正念念清凈戒中，開出不析戒，也就是道共戒。滅色入空是析法道共；現在體悟法性本空，所以稱為不析。而且內心具有道共戒，那麼戒品就牢固，不可破壞。
從迴向具足無上道戒中，開出大乘、不退、隨順、畢竟、具足波羅蜜戒。所謂大乘戒，菩薩對於性重戒（根本戒）和譏嫌戒（枝末戒）沒有差別。自己求證佛道，性重戒就顯得重要而緊急；爲了教化眾生，譏嫌戒就顯得重要而緊急；小乘修行者只是爲了自我調伏，性重戒就顯得重要而緊急；因為不度化他人，所以譏嫌戒就顯得寬鬆。菩薩同時具備這兩種戒律，所以稱為大乘戒。不退戒是指，即使在非法的場所，也能善巧方便地去度化他人，比如在妓院、酒館等非法之處，也能用戒律來禁止惡行。
【English Translation】 English version: Prajna (wisdom) is the root from which all is liberated, the source from which all the sages of the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are born. It is not the sixty-two heretical views, nor the inferior precepts of chickens and dogs; only this can be called Prajna.
Furthermore, make a special vow to control your own mind. Rather than break the precepts and accept another's bed and seat, I would rather lie on hot iron. Use the twelve vows to control your own mind. And further, vow that all sentient beings may obtain the protection of the precepts, obtain pure precepts, good precepts, unbroken precepts, undivided precepts, Mahayana precepts, non-regressing precepts, conforming precepts, ultimately perfect precepts, and precepts that fully embody the Paramitas (perfections). With these ten vows, protect sentient beings. Once a Bodhisattva generates the mind of upholding the precepts, they should adorn the precepts with various vows and practices, and other minds of practice should also be like this.
Protecting the ten precepts of others arises from the five branches of one's own practice: from the two branches of the root and retinue arise prohibitive precepts, pure precepts, and good precepts. What are prohibitive precepts? The Pratimoksha (code of monastic rules) is the prohibitive precept. If the prohibitive precept gives rise to Avijñapti (non-manifestation), then it is called pure, and purity is stopping evil and doing good: and good precepts are doing good.
From the pure precept of non-evil awareness arises the unbroken precept. What is a broken precept? Although the seven branches of body, speech, and mind are protected, deluded thoughts frequently arise, causing deficiencies in the precepts. If future dhyana (meditative absorption) is generated, then there will be no deficiencies in actions; if fundamental dhyana is attained, then there will be no deficiencies in nature.
From the pure precept of upholding right mindfulness arises the undivided precept, which is the precept shared with the Path. Extinguishing form and entering emptiness is the Path shared with the analytical method; now, realizing that the nature of phenomena is empty, it is called undivided. Moreover, if there is a Path shared within, then the precepts are firm and cannot be broken.
From dedicating to the complete unsurpassed Path precepts arise the Mahayana, non-regressing, conforming, ultimately perfect, and precepts that fully embody the Paramitas. The Mahayana precept means that Bodhisattvas make no distinction between fundamental precepts and minor precepts. When seeking Buddhahood for oneself, the fundamental precepts are important and urgent; when transforming sentient beings, the minor precepts are important and urgent; practitioners of the Small Vehicle only seek to tame themselves, so the fundamental precepts are important and urgent; because they do not liberate others, the minor precepts are relaxed. Bodhisattvas possess both types of precepts, so they are called Mahayana precepts. Non-regressing precepts refer to the skillful means of liberating others even in unlawful places, such as brothels and taverns, using the precepts to prohibit evil deeds.
戒無有退失。如醫療病，不為病所污，故名不退。隨順者，隨物機宜，隨順道理，故名隨順戒。畢竟者，豎究竟無上之法也。具足波羅蜜者，橫一切圓滿，無法不備也。
《大論》亦明十種戒：不破、不缺、不穿、不雜四種，即是《大經》根本支中，禁戒、清凈戒、善戒、不缺戒。《論》隨道戒，即是《大經》護持正念支中不析戒也。《論》無著戒，即是《大經》迴向支中不退戒。《論》智所贊戒，即是《大經》大乘戒。《論》自在戒，即是《大經》自在戒。《論》隨定戒，即是《大經》隨順戒。《論》具足戒，即是《大經》波羅蜜戒。《大經》明畢竟，《論》言隨定，此大同小異，于義無失。
《涅槃》欲辨菩薩次第聖行，故具列諸戒淺深、始終、具足。善能護持，即入初不動地，不動、不退、不墮、不散，是名戒聖行。戒聖行既從始淺以至於深，今仍判其粗妙。禁、凈、善三戒屬律儀，律儀通攝眾，故定尊卑、位次緒。雖有菩薩、佛等，不別立眾，故戒法是同，但以佛菩提心為異耳。故知律儀等三戒，三藏攝。不缺是定共，根本禪是事，亦屬三藏攝，是故為粗。不析戒是體法道共，即通教攝。大乘、不退等別教攝，亦兼于通。通有出假，隨機順理，于道不退。然依真諦，不及別人，別人為妙也。隨順
【現代漢語翻譯】 現代漢語譯本 戒律沒有退失。如同醫療疾病，不被疾病所污染，所以叫做『不退』。『隨順』，是隨順事物的機宜，隨順道理，所以叫做『隨順戒』。『畢竟』，是豎立究竟無上的佛法。『具足波羅蜜』，是橫向一切圓滿，沒有哪種方法不具備。 《大智度論》也闡明了十種戒：不破、不缺、**、不雜四種，就是《大般涅槃經》根本支中的禁戒、清凈戒、善戒、不缺戒。《論》中的隨道戒，就是《大般涅槃經》護持正念支中的不析戒。《論》中的無著戒，就是《大般涅槃經》迴向支中的不退戒。《論》中的智所贊戒，就是《大般涅槃經》大乘戒。《論》中的自在戒，就是《大般涅槃經》自在戒。《論》中的隨定戒，就是《大般涅槃經》隨順戒。《論》中的具足戒，就是《大般涅槃經》波羅蜜戒。《大般涅槃經》闡明『畢竟』，《論》中說『隨定』，這大體相同而略有差異，在意義上沒有缺失。 《涅槃經》想要辨別菩薩次第的聖行，所以詳細列舉各種戒律的深淺、始終、具足。能夠很好地護持，就進入初不動地（菩薩修行的一個階段），不動、不退、不墮、不散，這叫做戒聖行。戒聖行既然從開始的淺顯以至於深奧，現在仍然判斷它的粗妙。禁戒、清凈戒、善戒三種戒屬於律儀，律儀普遍統攝大眾，所以確定尊卑、位次的順序。即使有菩薩、佛等，也不另外設立僧團，所以戒法是相同的，只是以佛菩提心為不同罷了。所以知道律儀等三種戒，為三藏所攝。不缺戒是定共戒，根本禪是事，也屬於三藏所攝，所以是粗的。不析戒是體法道共戒，屬於通教所攝。大乘戒、不退戒等屬於別教所攝，也兼顧通教。通教有出假，隨機應變，順應道理，在道上不退。然而依據真諦，不如別教，別教更為精妙。隨順
【English Translation】 English version The precepts have no regression. Like medical treatment for illness, not being contaminated by the illness, hence called 'Non-Regression'. 'Following' means following the suitability of things, following the principles, hence called 'Following Precepts'. 'Ultimately' means establishing the ultimate and unsurpassed Dharma. 'Complete Paramita' means horizontally complete in everything, lacking no method. The Mahaprajnaparamita Shastra also clarifies ten kinds of precepts: non-breaking, non-deficient, , non-mixed, which are the prohibitive precepts, pure precepts, good precepts, and non-deficient precepts in the fundamental branches of the Mahaparinirvana Sutra. The 'Following the Path Precepts' in the Shastra are the non-analytical precepts in the branch of upholding right mindfulness in the Mahaparinirvana Sutra. The 'Non-Attachment Precepts' in the Shastra are the non-regression precepts in the branch of dedication in the Mahaparinirvana Sutra. The 'Precepts Praised by Wisdom' in the Shastra are the Mahayana precepts in the Mahaparinirvana Sutra. The 'Unrestrained Precepts' in the Shastra are the unrestrained precepts in the Mahaparinirvana Sutra. The 'Following Samadhi Precepts' in the Shastra are the following precepts in the Mahaparinirvana Sutra. The 'Complete Precepts' in the Shastra are the Paramita precepts in the Mahaparinirvana Sutra. The Mahaparinirvana Sutra clarifies 'Ultimately', while the Shastra speaks of 'Following Samadhi', which are largely the same with slight differences, with no loss in meaning. The Nirvana Sutra wants to distinguish the sequential holy practices of Bodhisattvas, so it lists in detail the shallowness, depth, beginning, end, and completeness of various precepts. Being able to uphold them well enters the first immovable ground (a stage of Bodhisattva practice), unmoving, non-regressing, non-falling, non-scattering, this is called the holy practice of precepts. Since the holy practice of precepts progresses from the initial shallow to the profound, it is still judged as coarse or subtle. The prohibitive, pure, and good precepts belong to the Vinaya, which universally governs the masses, so it determines the order of seniority and rank. Even with Bodhisattvas and Buddhas, there is no separate Sangha established, so the precepts are the same, only differing in the Bodhi mind of the Buddha. Therefore, it is known that the three precepts such as Vinaya are included in the Tripitaka. The non-deficient precepts are shared by Samadhi, and fundamental Dhyana is the matter, also belonging to the Tripitaka, so it is coarse. The non-analytical precepts are shared by the body, Dharma, and path, belonging to the Common Teaching. The Mahayana precepts, non-regression precepts, etc., belong to the Distinct Teaching, also encompassing the Common Teaching. The Common Teaching has emergence from emptiness, adapting to circumstances and following principles, not regressing on the path. However, based on the truth, it is not as good as the Distinct Teaching, which is more subtle. Following
、畢竟、具足等，圓教攝。不起滅定現諸威儀，不捨道法現凡夫事，故名隨順。唯佛一人具凈戒，餘人皆名污戒者，故名畢竟戒。戒是法界，具一切佛法、眾生法，到尸彼岸，故名具足波羅蜜戒。《凈名》云：「其能如是，是名奉律，是名善解。」此經云：「我等長夜持佛凈戒，法王法中久修梵行，始於今日得其果報。」又，「羅睺羅密行，唯我能知之。」豈非待前諸戒皆粗，唯圓為妙也。複次持初戒如乳，中間如三味，后戒如醍醐，醍醐為妙(云云)。
開粗顯妙者。他云：「《梵網》是菩薩戒。」今問：「是何等菩薩戒？」彼若答言：「是藏、通等菩薩戒」者，應別有菩薩眾。眾既不別，戒何得異？又，若別明菩薩戒，何等別是緣覺戒？今明三藏三乘無別眾，不得別有菩薩、緣覺之戒也。若作別、圓菩薩解者，可然。何者？三乘共眾外，別有菩薩，故別有戒。
問：
三乘眾外，別有菩薩戒者，緣覺戒云何？答：
三乘眾外，無別緣覺，此說猶是待粗之戒耳。開粗者，毗尼學者，即大乘學式叉。式叉即是大乘第一義光，非青、非黃、非赤白，三歸、五戒、十善、二百五十，皆是摩訶衍，豈有粗戒隔于妙戒！戒既即妙，人亦復然。「汝實我子」，即此義也。是名絕待妙戒。
玄義卷
【現代漢語翻譯】 現代漢語譯本： 畢竟、具足等，圓教（指天臺宗的圓教，最高教義）所包含。不起滅定（指一種甚深的禪定狀態）中顯現各種威儀，不捨棄佛道之法而顯現凡夫俗事，所以叫做隨順。只有佛一人具足清凈戒律，其餘的人都可以稱為破戒者，所以叫做畢竟戒。戒是法界（指宇宙萬法的本體），具足一切佛法、眾生法，到達尸彼岸（指涅槃的境界），所以叫做具足波羅蜜戒。《維摩詰經》說：『能夠像這樣，就叫做奉行戒律，就叫做善於理解。』這部經說：『我們長久以來持守佛的清凈戒律，在法王（指佛）的教法中長期修習梵行（指清凈的行為），今天才得到這樣的果報。』又說，『羅睺羅（佛陀的兒子，以密行著稱）的秘密修行，只有我（指佛）才能知道。』難道不是因為之前的各種戒律都比較粗淺，只有圓教的戒律才精妙嗎？再者，持守最初的戒律就像乳，中間的戒律像生酥，最後的戒律像醍醐（比喻佛法的精妙程度），醍醐最為精妙。
開粗顯妙是指：別人說：『《梵網經》是菩薩戒。』現在問：『是什麼樣的菩薩戒？』如果他們回答說：『是藏教（指小乘教）、通教（指大小乘共通的教義）等的菩薩戒』，那麼應該另外有菩薩的僧團。既然僧團沒有區別，戒律怎麼會有不同呢？而且，如果另外說明菩薩戒，那麼哪一種是緣覺（指修十二因緣而悟道的修行者）的戒律呢？現在說明三藏（指經、律、論）、三乘（指聲聞乘、緣覺乘、菩薩乘）沒有不同的僧團，不能另外有菩薩、緣覺的戒律。如果理解為別教（指藏、通、別、圓四教中的別教）、圓教的菩薩戒，那還可以。為什麼呢？因為在三乘共有的僧團之外，另外有菩薩，所以另外有戒律。
問： 在三乘僧團之外，另外有菩薩戒，那麼緣覺戒又是什麼呢？ 答： 在三乘僧團之外，沒有另外的緣覺，這種說法仍然是針對粗淺的戒律而言。開粗是指，學習毗尼（指戒律）的人，就是學習大乘的學式叉（指戒律）。式叉就是大乘的第一義光（指最高的真理），非青、非黃、非赤白，三歸（指皈依佛、法、僧）、五戒、十善、二百五十戒，都是摩訶衍（指大乘），怎麼會有粗淺的戒律隔絕於精妙的戒律呢！戒律既然就是精妙的，人也是如此。『你確實是我的兒子』，就是這個意思。這叫做絕待妙戒。
玄義卷（指《法華玄義》的卷數）
【English Translation】 English version: After all, '具足' (jùzú, complete) and so on, are encompassed by the 圓教 (Yuán Jiào, Perfect Teaching, referring to the Tiantai school's highest doctrine). Manifesting various dignified behaviors in the '不起滅定' (bù qǐ miè dìng, Samadhi of Non-Arising and Non-Cessation), and displaying the affairs of ordinary people without abandoning the Dharma of the Buddha's path, hence it is called '隨順' (suíshùn, conforming). Only the Buddha alone possesses pure precepts, and others are all called violators of precepts, hence it is called '畢竟戒' (bìjìng jiè, ultimate precepts). The precepts are the 法界 (fǎjiè, Dharma Realm, the essence of all phenomena in the universe), possessing all the Buddha-Dharma and sentient being-Dharma, reaching the shore of '尸彼岸' (shī bǐ'àn, the other shore of Nirvana), hence it is called '具足波羅蜜戒' (jùzú bōluómì jiè, precepts of complete Paramita). The 'Vimalakirti Sutra' says: 'Being able to be like this is called upholding the precepts, and is called good understanding.' This sutra says: 'We have upheld the Buddha's pure precepts for a long time, and have cultivated pure conduct in the Dharma of the Dharma King (referring to the Buddha) for a long time, and only today have we obtained such rewards.' Also, 'Only I (referring to the Buddha) can know the secret practice of '羅睺羅' (Luóhóuluó, Rahula, Buddha's son, known for his secret practices).' Isn't it because the previous precepts are all coarse, and only the perfect teaching is subtle? Furthermore, upholding the initial precepts is like milk, the middle precepts are like curds, and the later precepts are like ghee (a metaphor for the subtlety of the Buddha-Dharma), ghee is the most subtle.
'Opening the coarse and revealing the subtle' refers to: Others say: 'The '梵網經' (Fànwǎng jīng, Brahma Net Sutra) is the Bodhisattva precepts.' Now I ask: 'What kind of Bodhisattva precepts are they?' If they answer: 'They are the Bodhisattva precepts of the '藏教' (Zàng Jiào, Tripitaka Teaching, referring to the Hinayana teaching), '通教' (Tōng Jiào, Common Teaching, referring to the teachings common to both Hinayana and Mahayana), etc.', then there should be a separate Sangha of Bodhisattvas. Since the Sangha is not different, how can the precepts be different? Moreover, if the Bodhisattva precepts are explained separately, then which are the '緣覺' (Yuánjué, Pratyekabuddha, one who attains enlightenment by contemplating the twelve links of dependent origination) precepts? Now it is explained that the '三藏' (Sānzàng, Tripitaka, Sutra, Vinaya, and Shastra) and '三乘' (Sānshèng, Three Vehicles, Shravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle) do not have different Sanghas, and there cannot be separate Bodhisattva and Pratyekabuddha precepts. If it is understood as the '別教' (Bié Jiào, Distinct Teaching, one of the four teachings: Tripitaka, Common, Distinct, and Perfect) and '圓教' (Yuán Jiào, Perfect Teaching) Bodhisattva precepts, then it is acceptable. Why? Because outside the Sangha common to the Three Vehicles, there are separate Bodhisattvas, so there are separate precepts.
Question: Outside the Sangha of the Three Vehicles, there are separate Bodhisattva precepts, then what are the Pratyekabuddha precepts? Answer: Outside the Sangha of the Three Vehicles, there are no separate Pratyekabuddhas, this statement is still aimed at the coarse precepts. 'Opening the coarse' refers to those who study '毗尼' (píní, Vinaya, precepts), that is, studying the '學式叉' (xué shì chā, Shiksha, precepts) of the Mahayana. Shiksha is the light of the first meaning of the Mahayana, neither blue, nor yellow, nor red, nor white, the '三歸' (sānguī, Three Refuges, refuge in the Buddha, Dharma, and Sangha), the Five Precepts, the Ten Virtues, and the Two Hundred and Fifty Precepts are all '摩訶衍' (Móhēyǎn, Mahayana), how can there be coarse precepts separated from the subtle precepts! Since the precepts are subtle, so are the people. 'You are indeed my son', that is the meaning. This is called the absolute subtle precepts.
玄義卷 (Xuányì juǎn, refers to the volume number of '法華玄義' (Fǎhuá Xuányì, Profound Meaning of the Lotus Sutra))
三下終 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第四上
天臺智者大師說
定聖行者，略為三：一、世間禪。二、出世禪。三、上上禪。世禪復二：一、根本味禪：隱沒、有垢、無記。二、根本凈禪：不隱沒、無垢、有記。根本者，世、出世法之根本也。《大品》云：「諸佛成道，轉法輪，入涅槃，悉在禪中。」若能深觀根本，出生勝妙上定，故稱根本也。隱沒者，闇證無觀慧也。有垢者，地地生愛味也。無記者，境界不分明也。此有三品：謂禪也、等也、空也。即十二門禪也。
初修方便，當善簡風喘，明識正息，安徐記數，莫令增減。若數微細，善解轉緣，調停得所，當證前方便法。或粗、細住，皆有持身法起，進得欲界定，或未到定。八觸發動，五支成就，是發初禪。《大論》云：「已得離淫火，則獲清涼定。如人大熱悶，入冷池則樂」(云云)。若欲進上離下者，凡夫依六行觀，佛弟子多修八聖種。
行者于初禪覺、觀支中，厭離覺、觀，以初禪為苦。粗、障二法動亂定心故苦：從二法生喜、樂，故粗；二法翳上定，故障。二禪異此，名勝、妙、出。總而言之，一、知過不受著，二、訶責，三、析破，得離初禪，是修二禪相。善巧攀
【現代漢語翻譯】 現代漢語譯本
三下終 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第四上
天臺智者大師說
定聖行者，略分為三：一、世間禪。二、出世禪。三、上上禪。世間禪又分為二：一、根本味禪：隱沒、有垢、無記。二、根本凈禪：不隱沒、無垢、有記。根本，是世間法、出世間法的根本。《大品般若經》說：『諸佛成道，轉法輪，入涅槃，都在禪定之中。』如果能夠深入觀察根本，出生殊勝微妙的上定，所以稱為根本。
隱沒，是指暗中證得而沒有觀慧。有垢，是指在各個階位上產生愛味。無記，是指境界不分明。這有三種品類：稱為禪也、等也、空也。就是十二門禪。
初修習方便時，應當善於簡擇風喘，明瞭識別正息，安穩緩慢地記數，不要讓數字增加或減少。如果數息微細，善於理解轉變因緣，調停得當，就能證得前方便法。或者粗住、細住，都會有持身法生起，進而得到欲界定，或者未到地定。八觸發動，五支成就，這是發起初禪。《大智度論》說：『已經脫離淫慾之火，就能獲得清涼的禪定。就像人感到大熱煩悶，進入冷池就會感到快樂。』（云云）。如果想要向上進步，離開下地，凡夫依靠六行觀，佛弟子大多修習八聖種。
修行人在初禪的覺、觀支中，厭離覺、觀，認為初禪是苦。粗、障兩種法動亂禪定之心所以是苦：從這兩種法產生喜、樂，所以是粗；這兩種法遮蔽上定，所以是障礙。二禪與此不同，稱為勝、妙、出。總而言之，一、知道過患而不接受執著，二、呵責，三、分析破除，從而脫離初禪，這是修習二禪的相狀。善於攀緣
【English Translation】 English version
End of Part Three Tripitaka Volume 33, No. 1716, Profound Meaning of the Wonderful Dharma Lotus Sutra
Profound Meaning of the Wonderful Dharma Lotus Sutra, Volume Four, Part One
Explained by Great Master Zhiyi of Tiantai
Those who practice holy meditation can be broadly divided into three categories: 1. Worldly Dhyana (Shìjiān Chán). 2. Transcendental Dhyana (Chūshì Chán). 3. Supreme Dhyana (Shàngshàng Chán). Worldly Dhyana is further divided into two: 1. Fundamental Taste Dhyana (Gēnběn Wèi Chán): obscured (yǐnmò), with defilements (yǒu gòu), and indeterminate (wújì). 2. Fundamental Pure Dhyana (Gēnběn Jìng Chán): unobscured (bù yǐnmò), without defilements (wú gòu), and determinate (yǒu jì). 'Fundamental' refers to the foundation of worldly and transcendental dharmas. The Mahaprajnaparamita Sutra (Dà Pǐn Bōrě Jīng) states: 'All Buddhas attain enlightenment, turn the Dharma wheel, and enter Nirvana within Dhyana.' If one can deeply contemplate the fundamental, giving rise to supremely wonderful higher samadhi, it is therefore called 'fundamental'.
'Obscured' means attaining realization in darkness without wisdom of contemplation. 'With defilements' means generating attachment to taste at each stage. 'Indeterminate' means the realm is not clearly distinguished. This has three categories: called Dhyana, Equanimity, and Emptiness. These are the Twelve Gates of Dhyana.
When first cultivating skillful means, one should be adept at discerning the breath, clearly recognizing the correct breath, calmly and slowly counting, not allowing the numbers to increase or decrease. If the counting is subtle, skillfully understanding the turning conditions, and properly adjusting, one will attain the preliminary expedient dharmas. Whether dwelling in coarse or subtle states, the method of sustaining the body will arise, and one will advance to attain the Desire Realm Samadhi, or the Unborn Samadhi. The Eight Touches are activated, and the Five Limbs are accomplished; this is the arising of the First Dhyana. The Mahaprajnaparamita Shastra (Dà Zhì Dù Lùn) states: 'Having escaped the fire of lust, one obtains cool and refreshing samadhi. It is like a person feeling extremely hot and bothered, entering a cold pool and feeling joy.' (etc.). If one wishes to advance upwards and leave the lower realms, ordinary people rely on the Six Practices of Contemplation, while disciples of the Buddha mostly cultivate the Eight Noble Seeds.
In the First Dhyana's branches of initial application (覺, jué) and sustained application (觀, guān), the practitioner becomes weary of initial and sustained application, considering the First Dhyana to be suffering. The two dharmas of coarseness and obstruction disturb the mind of samadhi, hence it is suffering: from these two dharmas arise joy and pleasure, hence it is coarse; these two dharmas obscure the higher samadhi, hence they are obstructions. The Second Dhyana is different from this, and is called superior, wonderful, and transcendent. In summary, 1. Knowing the faults and not accepting attachment, 2. Reproaching, 3. Analyzing and breaking apart, thereby escaping the First Dhyana; this is the appearance of cultivating the Second Dhyana. Skillfully climbing
厭，則內外皎然，與喜俱發，四支成就。故《論》云：「是故除覺、觀，得入一識處，內心清凈故，定生得喜樂」(云云)。二禪中，既離覺、觀，不得作方便。出定時，修習厭下進上，亦有六行，如棄初禪方法(云云)。爾時，泯然不依內外，與樂俱發，五支成就。故《論》云：「由愛故有苦，失喜則生憂，離苦樂身安，舍念及方便」(云云)。欲厭下進上，亦有六行，如前(云云)。善修故，心豁開明，出入息斷，與舍俱發，空明寂靜，四支成就。若能知樂患，見不動大安。憂喜先已除，苦樂今亦斷(云云)。
行人既內證四禪，欲外修福德，應學四等。此有通修、別修。通修者，《大論》云：「是慈在色界四禪中間得修。」此語則通。別修者，初禪有覺觀分別，修悲則易；喜支修喜易；樂支修慈易；一心支修舍易。複次，初禪修悲易：二禪修喜易：三禪修慈易：四禪修舍易。此則修四無量定之處所也。複次，修時緣前人離苦得樂，歡喜平等之相而入定。發時，內得喜樂平等之法，外見前人離苦得樂；或內得外不見、或外見內不得，分別邪正(云云)。
行人慾出色籠，修四空定。滅色存心，心心相依，故名四空。方便者，須訶色是苦本，飢渴寒熱，色為苦聚；贊空為凈妙，離諸逼迫，過一切色，與
【現代漢語翻譯】 現代漢語譯本：如果厭離（初禪），那麼內心和外在都會變得清澈明亮，與喜悅一同生起，四肢百骸都感到舒適。所以《論》中說：『因此，去除覺和觀，就能進入一心一境的狀態，內心清凈的緣故，禪定生起喜悅和快樂』（等等）。在二禪中，既然已經離開了覺和觀，就不能再使用方便之法。出定的時候，修習厭離下層禪定，向上層禪定進步，也有六種行相，如同捨棄初禪的方法（等等）。這時，內心泯然，不依賴於內在和外在，與快樂一同生起，五種禪支成就。所以《論》中說：『因為愛慾所以有痛苦，失去喜悅就會產生憂愁，離開痛苦和快樂身體才能安寧，捨棄念頭和方便之法』（等等）。想要厭離下層禪定，向上層禪定進步，也有六種行相，如同之前所說（等等）。因為善於修習的緣故，內心豁然開朗，呼吸出入都停止了，與舍受一同生起，空明寂靜，四種禪支成就。如果能夠知道快樂的過患，就能見到不動的巨大安樂。憂愁和喜悅先前已經去除，痛苦和快樂現在也斷除了（等等）。 修行人既然在內心證得了四禪，想要向外修習福德，就應該學習四等（四無量心）。這有通修和別修兩種。通修，如《大論》所說：『慈心可以在四禪的中間修習。』這句話是通用的。別修，初禪有覺和觀的分辨，修習悲心就容易；喜支修習喜心容易；樂支修習慈心容易；一心支修習舍心容易。再次，初禪修習悲心容易：二禪修習喜心容易：三禪修習慈心容易：四禪修習舍心容易。這些是修習四無量定的處所。再次，修習的時候，緣想著他人離開痛苦得到快樂，歡喜和平等的相狀而入定。生起的時候，內心得到喜悅、快樂和平等之法，外在見到他人離開痛苦得到快樂；或者內心得到而外在見不到、或者外在見到而內心得不到，要分辨邪正（等等）。 修行人想要超出色界的牢籠，修習四空定。滅除色相，保留心識，心識與心識相互依靠，所以叫做四空。方便之法是，必須訶責色是痛苦的根本，飢餓、口渴、寒冷、炎熱，色身是痛苦的聚集；讚歎空是清凈美妙的，遠離各種逼迫，超越一切色相，與...
【English Translation】 English version: If one is weary of (the first Dhyana), then both internally and externally it becomes clear and bright, arising together with joy, and the four limbs are fulfilled. Therefore, the Treatise says: 'Therefore, by removing perception and observation, one can enter a state of one-pointedness of mind, and because the inner mind is pure, meditation gives rise to joy and happiness' (etc.). In the second Dhyana, since perception and observation have already been abandoned, one should not use expedient means. When emerging from meditation, cultivating weariness of the lower and progressing to the higher also involves six aspects, like the method of abandoning the first Dhyana (etc.). At that time, the mind is completely absorbed, not relying on internal or external factors, arising together with pleasure, and the five factors are fulfilled. Therefore, the Treatise says: 'Because of desire, there is suffering; losing joy gives rise to sorrow; leaving suffering and pleasure brings peace to the body; abandoning thoughts and expedient means' (etc.). Wanting to be weary of the lower and progress to the higher also involves six aspects, as mentioned before (etc.). Because of skillful cultivation, the mind opens up and becomes clear, the breath ceases, arising together with equanimity, empty, bright, and tranquil, and the four factors are fulfilled. If one can know the faults of pleasure, one can see the great peace of immovability. Sorrow and joy have already been removed, and suffering and pleasure are now also cut off (etc.). Since the practitioner has internally realized the four Dhyanas, if they wish to cultivate merit externally, they should learn the four immeasurables (four apramanas). There are both general and specific cultivations. For general cultivation, the Great Treatise says: 'Loving-kindness can be cultivated in the middle of the four Dhyanas.' This statement is general. For specific cultivation, the first Dhyana has the discrimination of perception and observation, so it is easy to cultivate compassion; the factor of joy makes it easy to cultivate joy; the factor of pleasure makes it easy to cultivate loving-kindness; the factor of one-pointedness of mind makes it easy to cultivate equanimity. Furthermore, the first Dhyana makes it easy to cultivate compassion; the second Dhyana makes it easy to cultivate joy; the third Dhyana makes it easy to cultivate loving-kindness; the fourth Dhyana makes it easy to cultivate equanimity. These are the places for cultivating the four immeasurable concentrations. Furthermore, during cultivation, one contemplates the aspect of others leaving suffering and attaining happiness, joy, and equality, and enters into concentration. When it arises, one internally attains the Dharma of joy, happiness, and equality, and externally sees others leaving suffering and attaining happiness; or one internally attains it but does not see it externally, or one sees it externally but does not attain it internally, and one must distinguish between what is right and wrong (etc.). If the practitioner wishes to escape the cage of the realm of form, they should cultivate the four formless concentrations (four arupa-dhyanas). Extinguishing form and retaining mind, mind relying on mind, therefore it is called the four formless realms. The expedient means are that one must rebuke form as the root of suffering, hunger, thirst, cold, heat, the body is a collection of suffering; praise emptiness as pure and wonderful, free from all oppression, surpassing all form, and...
空定相應，不苦不樂，倍更增長。于深定中，唯見虛空，無諸色相，心無分散。複次，得空定故，出過色界，故名過一切色相；空法持心，種種諸色不得起，故名滅有對相；已得空定，決定能捨色法，不憶戀故，名不念種種色相(云云)。訶下攀上，皆有方便，委在《禪門》(云云)。根本味禪竟。
根本凈禪，不隱沒、無垢、有記，與上相違。此又三品，謂六妙門、十六特勝、通明等也。
涅槃是妙，此六能通，故言六妙門。此三法為三根性，慧性多，為說六妙門，此一一門，于欲界中即能發無漏。若定性多，為說十六特勝。故下地不發無漏，上地禪滿乃能得悟。定慧性等，為說通明。通明觀慧深細，從下至上皆能發無漏。此是隨機之說，若作對治則復別途(云云)。若廣明修習，則攝一切諸禪。今但次第相生，一轍豎意。修此六門，修、證合論，則有十二法。佛言：「游止三四，出生十二。」即此修數、證數，乃至修凈、證凈。
修數者，行人初調和氣息，不澀、不滑，安詳徐數，從一至十，攝心在數，不令馳散，是名修數。與數相應者，覺心任運，從一至十，不加功力，心自住數，息微心細，是名證數。若患數粗，當放數修隨，乃至凈亦各如是。然觀有三義：一、慧觀觀真。二、得解觀即假
【現代漢語翻譯】 現代漢語譯本 空定相應，不苦不樂的狀態，會倍加增長。在深定中，只能見到虛空，沒有各種色相，心也不會分散。進一步說，因為得到空定，所以超越了（此處原文缺失，無法翻譯），因此稱為『過一切色相』；用空法來持心，各種各樣的色法就無法生起，因此稱為『滅有對相』；已經得到空定，就一定能夠捨棄色法，不會憶念貪戀，因此稱為『不念種種色相』（等等）。呵斥下品禪定，攀登上品禪定，都有方便法門，詳細內容在《禪門》（等等）中。根本味禪結束。
根本凈禪，不隱沒、沒有垢染、有記別，與上述情況相反。這種禪定又有三種品類，即六妙門、十六特勝、通明等。
涅槃是微妙的，這六種法門能夠通往涅槃，所以稱為六妙門。這三種法門對應三種根性：慧性多的人，為他們宣說六妙門，這每一個法門，在欲界中就能引發無漏智慧。如果定性多的人，為他們宣說十六特勝。因此下地不能引發無漏智慧，上地禪定圓滿才能證悟。定慧性相等的人，為他們宣說通明。通明的觀慧深細，從下到上都能引發無漏智慧。這是隨機說法，如果作為對治法門，則有其他途徑（等等）。如果廣泛闡明修習方法，就能涵蓋一切禪定。現在只是按照次第相生的關係，豎立一個意向。修習這六個法門，將修和證結合起來討論，就有十二種法。佛說：『游止三四，出生十二。』指的就是修習的次數、證悟的次數，乃至修習清凈、證悟清凈。
修數，指的是修行人最初調和氣息，不澀滯、不滑脫，安詳緩慢地數息，從一數到十，將心攝在數息上，不讓它散亂，這叫做修數。與數息相應，指的是感覺到心自然而然地從一數到十，不用加任何功力，心自然安住在數息上，氣息變得微細，心也變得細微，這叫做證數。如果覺得數息太粗糙，就應當放下數息，修習隨息，乃至修習清凈也各自如此。然而觀有三種含義：一、慧觀，用智慧來觀察真諦。二、得解觀，即是假觀。
【English Translation】 English version The corresponding state of the emptiness Samadhi (Kong Ding 空定), which is neither painful nor pleasant, will increase even more. In deep Samadhi, one can only see emptiness, without any forms, and the mind will not be scattered. Furthermore, because one has attained the emptiness Samadhi, one has transcended (missing content in the original text, unable to translate), hence it is called 'transcending all forms'; using the Dharma of emptiness to hold the mind, all kinds of forms cannot arise, hence it is called 'extinguishing the opposing forms'; having attained the emptiness Samadhi, one will definitely be able to abandon forms, and will not remember or crave them, hence it is called 'not remembering all kinds of forms' (etc.). Reprimanding the lower Samadhi and climbing to the higher Samadhi both have expedient methods, which are detailed in the 'Chan Gate' (etc.). The fundamental taste Samadhi ends here.
The fundamental pure Samadhi (Genben Jing Chan 根本凈禪) is not hidden, without defilement, and has marks, which is the opposite of the above. This also has three categories, namely the Six Subtle Gates (Liu Miao Men 六妙門), the Sixteen Special Features (Shi Liu Te Sheng 十六特勝), and Thorough Illumination (Tong Ming 通明), etc.
Nirvana is wonderful, and these six gates can lead to Nirvana, so they are called the Six Subtle Gates. These three Dharmas correspond to three types of dispositions: for those with more wisdom, the Six Subtle Gates are taught, and each of these gates can generate non-outflow wisdom in the desire realm. If one has more concentration, the Sixteen Special Features are taught. Therefore, the lower realms cannot generate non-outflow wisdom, and enlightenment can only be attained when Samadhi is complete in the higher realms. For those with equal concentration and wisdom, Thorough Illumination is taught. The contemplation and wisdom of Thorough Illumination are profound and subtle, and can generate non-outflow wisdom from the bottom to the top. This is a teaching based on individual capacity; if it is used as an antidote, there are other paths (etc.). If the practice methods are explained extensively, then all Samadhis can be included. Now, only the sequential relationship is discussed, establishing a vertical intention. Practicing these six gates, combining practice and realization, there are twelve Dharmas. The Buddha said: 'Wandering and stopping at three or four, twelve are born.' This refers to the number of practices, the number of realizations, and even the practice of purity and the realization of purity.
Cultivating counting (Xiu Shu 修數) refers to the practitioner initially harmonizing the breath, neither astringent nor slippery, counting the breaths slowly and peacefully, from one to ten, focusing the mind on counting the breaths, not letting it wander, this is called cultivating counting. Corresponding to counting the breaths (Yu Shu Xiangying 與數相應) refers to feeling the mind naturally counting from one to ten, without adding any effort, the mind naturally dwells on counting the breaths, the breath becomes subtle, and the mind also becomes subtle, this is called realizing counting. If one feels that counting the breaths is too coarse, one should put down counting the breaths and practice following the breath (Sui Xi 隨息), and so on until practicing purity. However, contemplation has three meanings: one, wisdom contemplation (Hui Guan 慧觀), using wisdom to observe the truth. Two, attained understanding contemplation (De Jie Guan 得解觀), which is false contemplation.
想觀。三、實觀。此中初用實觀，後用慧觀。
修實觀者，于定心中，以心眼諦觀此身，細微入出息相，如空中風；皮、肉、筋、骨三十六物，如芭蕉不實，內外不凈，甚可厭惡。復觀定中喜、樂等受，悉有破壞之相，是苦非樂。又觀定中，心識無常，剎那不住，無可著處。復觀定中善、惡等法，悉屬因緣，皆無自性。如是觀時，能破四倒；不得人我，定何所依？是名修觀。如是修時，覺息出入，遍諸毛孔。心眼開明，徹見身內三十六物，及諸蟲戶，內外不凈；眾苦逼迫；剎那變易；一切諸法，悉見無自性。心生悲喜，無所依倚。得四念處，破四顛倒。是名與觀相應，不能具記(云云)。佛坐樹下，內思安般，一數二隨等，正是此禪。十六特勝者，釋名(云云)。此從因緣得名。
修相者，知息入知息出者，此代數息，調息綿細，一心隨息，入時知從鼻至臍，出時知從臍至鼻，隨照不亂。知風、喘、氣為粗；知息為細。入粗即調令細，如守門人，知入知出，惡遮好進。澀滑、輕重、冷暖、久近、難易皆知。知息為命所依，一息不還即便命盡。覺息與命危脆無常，不生愛慢。知息非我，即不生見。若知息長短，對欲界定；知息遍身，對未到地。除諸身行，對初禪覺觀支；受喜對喜支；受樂對樂支；受諸心行
【現代漢語翻譯】 現代漢語譯本：想觀、三、實觀。這裡先用實觀，後用慧觀。
修習實觀的人，在禪定狀態中，用智慧之眼仔細觀察這個身體，細微的呼吸出入，就像空中的風一樣；面板、肌肉、筋、骨等三十六種不凈之物，就像芭蕉一樣空虛不實，內外都不乾淨，非常令人厭惡。再觀察禪定中的喜、樂等感受，都有壞滅的相狀，是苦而不是樂。又觀察禪定中的心識無常，剎那不停留，沒有可以執著的地方。再觀察禪定中的善、惡等法，都屬於因緣和合，都沒有自性。這樣觀察的時候，能夠破除四種顛倒；得不到人我和我所，禪定又依靠什麼呢？這叫做修觀。這樣修習的時候，感覺到呼吸出入，遍佈全身的毛孔。智慧之眼開明，徹底看見身體內的三十六種不凈之物，以及各種蟲類，內外都不乾淨；各種痛苦逼迫；剎那間變易；一切諸法，都看見沒有自性。心中生起悲傷和喜悅，沒有可以依靠的地方。得到四念處（身念處、受念處、心念處、法念處），破除四種顛倒（常、樂、我、凈）。這叫做與觀相應，不能全部記述（等等）。佛陀坐在菩提樹下，內心思考安般（ān bān，即安那般那，指入息和出息），一數二隨等，正是這種禪定。十六特勝（shí liù tè shèng）的解釋（等等）。這是從因緣和合而得名。
修習相的人，知道入息知道出息，這是代替數息，調整呼吸綿長細微，一心跟隨呼吸，入息的時候知道從鼻子到肚臍，出息的時候知道從肚臍到鼻子，跟隨觀照而不散亂。知道風、喘、氣是粗的；知道息是細的。入息粗的時候就調整使它變細，就像守門人一樣，知道進入知道出去，壞的遮擋住，好的讓它進來。澀滑、輕重、冷暖、時間長短、難易都知道。知道呼吸是生命所依靠的，一旦停止呼吸，生命就結束了。覺察到呼吸和生命是危脆無常的，不生起愛戀和傲慢。知道呼吸不是我，就不生起我見。如果知道呼吸長短，對應欲界定（yù jiè dìng）；知道呼吸遍佈全身，對應未到地（wèi dào dì）。去除各種身行，對應初禪的覺觀支（jué guān zhī）；感受喜悅對應喜支（xǐ zhī）；感受快樂對應樂支（lè zhī）；感受各種心行
【English Translation】 English version: 'Xiang Guan' (想觀, Contemplation of Thoughts), Three, 'Shi Guan' (實觀, Real Contemplation). Here, 'Shi Guan' is used first, followed by 'Hui Guan' (慧觀, Wisdom Contemplation).
Those who practice 'Shi Guan', in a state of Samadhi (定, dìng), use the eye of wisdom to carefully observe this body, the subtle in-and-out breaths, like the wind in the sky; the skin, flesh, tendons, bones, the thirty-six impure things, like a banana tree that is empty and unreal, both inside and outside are unclean, very disgusting. Furthermore, observe the feelings of joy and happiness in Samadhi, all have the appearance of destruction, it is suffering and not happiness. Also, observe the mind consciousness in Samadhi as impermanent, not staying for a moment, there is no place to be attached to. Furthermore, observe the good and evil dharmas in Samadhi, all belong to causes and conditions, all have no self-nature. When observing in this way, one can break the four inversions; not obtaining the self and what belongs to the self, what does Samadhi rely on? This is called practicing contemplation. When practicing in this way, one feels the breath going in and out, all over the pores of the body. The eye of wisdom opens and becomes clear, thoroughly seeing the thirty-six impure things inside the body, as well as various insects, both inside and outside are unclean; all kinds of suffering are pressing; changing in an instant; all dharmas, all see no self-nature. The mind arises with sadness and joy, with nothing to rely on. Obtaining the Four Foundations of Mindfulness (四念處, sì niàn chù - mindfulness of body, feelings, mind, and dharmas), breaking the four inversions (常,樂,我,凈 - permanence, pleasure, self, purity). This is called being in accordance with contemplation, cannot be fully recorded (etc.). The Buddha sat under the Bodhi tree, inwardly contemplating 'An Ban' (安般, ān bān - ānāpāna, mindfulness of breathing), one counting two following, etc., this is exactly this Dhyana (禪, chán - meditation). The sixteen special victories (十六特勝, shí liù tè shèng) are explained (etc.). This is named from causes and conditions.
Those who practice the 'Xiang' (相, characteristics), knowing the in-breath and knowing the out-breath, this is replacing counting breaths, adjusting the breath to be long and subtle, focusing the mind on following the breath, knowing when the in-breath goes from the nose to the navel, knowing when the out-breath goes from the navel to the nose, following the illumination without confusion. Knowing that wind, panting, and air are coarse; knowing that breath is subtle. When the in-breath is coarse, adjust it to be subtle, like a gatekeeper, knowing what comes in and knowing what goes out, blocking the bad and letting the good in. Roughness, smoothness, lightness, heaviness, coldness, warmth, duration, ease, and difficulty are all known. Knowing that breath is what life relies on, once the breath stops, life ends. Realizing that breath and life are fragile and impermanent, not generating love and arrogance. Knowing that breath is not the self, then not generating views of self. If one knows the length of the breath, it corresponds to the Desire Realm Samadhi (欲界定, yù jiè dìng); knowing that the breath pervades the whole body, it corresponds to the 'not-yet-arrived' state (未到地, wèi dào dì). Removing all bodily actions corresponds to the 'initial dhyana's' (初禪, chū chán) 'perception and examination' limb (覺觀支, jué guān zhī); experiencing joy corresponds to the joy limb (喜支, xǐ zhī); experiencing happiness corresponds to the happiness limb (樂支, lè zhī); experiencing all mental activities
對一心支。心作喜，即喜俱禪；心作攝，即二禪一心支。心作解脫，即三禪樂。觀無常，即四禪不動。觀出散，即空處。觀離欲，即識處。觀滅，即對無所有處。觀棄捨，對非想非非想處。觀棄捨時，即便獲得三乘涅槃。若橫論觀慧，即對四念處(云云)。
通明禪者，行者觀息、色、心三事無分別。諦觀出入息，入無積聚，出無分散；來無所經，去無履涉，如空中風，性無所有。息本依身，身本不有。先世妄想，招今四大，圍于虛空，假名為身：頭等六分，三十六物、四微一一非身。觀身由心，心由緣起，生滅迅速，不見住處相貌。但有名字，名字亦空。如是觀息、色、心，不得三性別異。既不得三事，即不得一切法，此是修相。
證者，內證真諦，空如觀解。次第通達此身色息分明，亦知世間天文地理與身相應，能具三界禪定，能知非想有細煩惱，破惑發真得三乘涅槃。悉在《禪門》。世間禪竟。
二、明出世間禪者，即有四種，謂觀、練、熏、修。觀者，謂九想、八背舍、八勝處、十一切處，通稱觀禪。
行人為破淫火，必須增想純熟。隨所觀時，與定相應。想定持心，心無分散，能除世間貪愛，破六種欲：有人著赤、白、黃、黑等色、或著相貌端嚴、或著威儀姿態、或著語言嬌媚、
【現代漢語翻譯】 現代漢語譯本： 對於一心支（ekaggatā-aṅga），如果心生喜悅，就是與喜俱生的禪定；如果心專注于收攝，就是二禪的一心支。如果心專注于解脫，就是三禪的樂受。如果觀察無常，就是四禪的不動。如果觀察出離和散滅，就是空無邊處（ākāsānañcāyatana）。如果觀察離欲，就是識無邊處（viññāṇañcāyatana）。如果觀察滅盡，就是對應于無所有處（ākiñcaññāyatana）。如果觀察捨棄，對應于非想非非想處（nevasaññānāsaññāyatana）。在觀察捨棄的時候，就能獲得三乘（triyāna）的涅槃（nirvāṇa）。如果橫向討論觀慧，就是對應於四念處（catasso satipaṭṭhānā）。
通明禪的修習者，觀察氣息、色身、心識這三件事沒有分別。仔細觀察出入息，入息沒有積聚，出息沒有分散；來沒有經過的地方，去沒有履行的軌跡，就像空中的風，本性空無所有。氣息本來依附於身體，身體本來就不存在。前世的妄想，招感了今生的四大（mahābhūta），被虛空包圍，假名為身體：頭等六分，三十六物、四大微粒，沒有一樣是真正的身體。觀察身體由心而生，心由因緣而起，生滅迅速，看不見住處和相貌。只有名字，名字也是空。這樣觀察氣息、色身、心識，不能得到三種性別差異。既然得不到這三件事，就得不到一切法，這是修習的相狀。
證悟者，內在證悟真諦，空性如同觀解。次第通達此身色息分明，也知道世間天文地理與自身相應，能具足三界（tridhātu）的禪定，能知道非想非非想處有細微的煩惱，破除迷惑，啓發真智，得到三乘的涅槃。這些都詳細記載在《禪門》中。世間禪結束。
二、闡明出世間禪，有四種，即觀、練、熏、修。觀，指九想觀、八背舍（aṭṭha vimokkha）、八勝處（aṭṭha abhibhāyatanāni）、十一切處（dasa kasināyatanāni），統稱為觀禪。
修行人爲了破除淫慾之火，必須增強九想觀的修習，使其純熟。隨著所觀想的內容，與禪定相應。禪定能保持心念，心念沒有分散，能去除世間的貪愛，破除六種慾望：有人執著于赤、白、黃、黑等顏色，或者執著于相貌端莊，或者執著于威儀姿態，或者執著于語言嬌媚。
【English Translation】 English version: Regarding the one-pointedness factor (ekaggatā-aṅga), if the mind experiences joy, it is meditation accompanied by joy; if the mind focuses on gathering itself, it is the one-pointedness factor of the second jhāna. If the mind focuses on liberation, it is the pleasure of the third jhāna. If one contemplates impermanence, it is the immovability of the fourth jhāna. If one contemplates departure and dissolution, it corresponds to the sphere of infinite space (ākāsānañcāyatana). If one contemplates detachment, it corresponds to the sphere of infinite consciousness (viññāṇañcāyatana). If one contemplates cessation, it corresponds to the sphere of nothingness (ākiñcaññāyatana). If one contemplates abandonment, it corresponds to the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana). When contemplating abandonment, one immediately attains the nirvāṇa (nirvāṇa) of the three vehicles (triyāna). If one discusses insight horizontally, it corresponds to the four foundations of mindfulness (catasso satipaṭṭhānā).
The practitioner of Thoroughly Illuminating Meditation observes that there is no distinction between the three things: breath, form, and mind. Carefully observe the in-breath and out-breath; the in-breath has no accumulation, the out-breath has no dispersion; coming has no place traversed, going has no trace left, like the wind in the sky, its nature is empty and without substance. The breath originally relies on the body, and the body originally does not exist. Past delusions invite the four great elements (mahābhūta) of this life, surrounded by emptiness, falsely named the body: the six parts such as the head, the thirty-six substances, and the four subtle elements, none of them are truly the body. Observe that the body arises from the mind, and the mind arises from conditions, arising and ceasing rapidly, without seeing a place to dwell or an appearance. There is only a name, and the name is also empty. Observing breath, form, and mind in this way, one cannot find three distinct genders. Since one cannot obtain these three things, one cannot obtain all dharmas; this is the aspect of practice.
The one who attains realization inwardly realizes the true meaning, emptiness is like the understanding of contemplation. Gradually and thoroughly understand that the body, form, and breath are distinct, and also know that the world's astronomy and geography correspond to the body, able to fully possess the samādhi of the three realms (tridhātu), able to know that the sphere of neither perception nor non-perception has subtle afflictions, breaking through delusion, awakening true wisdom, and attaining the nirvāṇa of the three vehicles. All of these are recorded in detail in the 'Zen Gate'. The worldly meditation ends.
Two, clarifying supramundane meditation, there are four types, namely, contemplation, practice, cultivation, and training. Contemplation refers to the nine contemplations, the eight liberations (aṭṭha vimokkha), the eight abhibhāyatana (aṭṭha abhibhāyatanāni), and the ten kasina spheres (dasa kasināyatanāni), collectively called contemplation meditation.
The practitioner, in order to break the fire of lust, must enhance the practice of the nine contemplations, making it pure and skillful. As one contemplates, one is in accordance with samādhi. Samādhi can maintain the mind, the mind is not scattered, and can remove worldly greed and love, breaking the six kinds of desires: some are attached to colors such as red, white, yellow, and black, or attached to dignified appearances, or attached to majestic demeanor, or attached to charming language.
或著細滑肌體、或著可意之人。此六慾淵，沉沒行者。
能修九想，除此六賊：死想破威儀、言語兩欲。脹想、壞想、啖想，破形貌欲。血涂想、青瘀想、膿爛想，破色慾。骨想、燒想，破細滑欲。九想通除所著人慾。又，啖想、散想，除著意人。此九既除于欲，亦薄嗔、癡，九十八使山動。雖是不凈初門，能成大事。如海中尸，依之得度(云云)。
八背舍名(云云)。背凈潔五欲，舍離著心，故名背舍。修者，行人持戒清凈，發大誓願，欲成大事，端身正心，諦觀足大指，想如大豆，黑脹趼起。此想成時，更進如貍豆大；更如一指大；更如雞卵大。次二指，三、四、五指。次觀趺底，踵、踝、𨄔、膝、髀、臗，悉見膀脹。次觀右腳，亦如是。復當想大小便道、腰、脊、腹、背、胸、脅，悉見腫脹。又觀右胛、臂、肘、腕、掌、五指，又頭、頷等。從足至頭，從頭至足，循身觀察，唯見腫脹，心生厭惡。復當觀壞、膿爛。大小便道，蟲膿流出，臭劇死狗。己身既爾，觀所愛人，亦復如是。內破見我，外破貪愛，久住觀察，除世貪愛。
次除卻皮肉，諦觀白骨。見骨色相異，謂青、黃、白、鴿，如是骨相亦復無我。得此觀時，名欲界定。
次觀骨青時，見此大地東西南北悉皆青相；黃、白、
【現代漢語翻譯】 現代漢語譯本：或者迷戀于細嫩光滑的肌膚，或者迷戀於心儀之人。這六種慾望如同深淵，使修行者沉淪其中。
修習九想觀，可以去除這六種賊害：觀死想可以破除對威儀和言語的兩種慾望。觀脹想、壞想、啖想，可以破除對外貌的慾望。觀血涂想、青瘀想、膿爛想，可以破除對**的慾望。觀骨想、燒想，可以破除對細嫩光滑肌膚的慾望。通過九想觀，可以徹底去除對所愛之人的執著。此外，觀啖想、散想，可以去除對心儀之人的執著。這九想觀既然能夠去除慾望，也能減輕嗔恚和愚癡，動搖九十八使（煩惱）。雖然不凈觀是不凈觀的入門，卻能成就大事。如同海中的屍體，依靠它得以解脫（如是說）。
八背舍（Aṭṭha vimokkha）的名稱（如前所述）。背離對清凈美好的五欲的執著，捨棄對它們的貪戀之心，所以稱為背舍。修習此法的人，應當持戒清凈，發起宏大的誓願，想要成就大事，端正身心，仔細觀察足部的大拇指，觀想它像大豆一樣，呈現黑色、腫脹、長滿老繭的樣子。當這種觀想成就時，再進一步觀想它像貍豆一樣大；再像一個手指頭一樣大；再像一個雞蛋一樣大。然後依次觀想第二根手指，第三、四、五根手指。接著觀想腳背、腳後跟、腳踝、小腿、膝蓋、大腿、臀部，全部呈現腫脹的樣子。然後觀想右腳，也像這樣。再觀想大小便道、腰部、脊背、腹部、後背、胸部、脅部，全部呈現腫脹的樣子。再觀想右邊的肩胛、手臂、手肘、手腕、手掌、五指，以及頭部、下巴等。從腳到頭，從頭到腳，沿著身體觀察，只看到腫脹，心中產生厭惡。再觀想身體腐壞、膿爛。大小便道中有蟲子和膿液流出，臭味比死狗還要難聞。既然自己的身體是這樣，觀想所愛之人，也是這樣。對內破除我見，對外破除貪愛，長期堅持觀察，去除世間的貪愛。
然後去除皮肉，仔細觀察白骨。看到骨頭的顏色各不相同，有青色、黃色、白色、鴿色等，這樣的骨頭也沒有『我』的存在。得到這種觀想的時候，稱為欲界定（Kāmadhātu samādhi）。
然後觀想骨頭呈現青色時，看到這大地東西南北全部呈現青色；黃色、白色
【English Translation】 English version: Or attached to delicate and smooth skin, or attached to a pleasing person. These six desires are like an abyss, submerging practitioners.
Cultivating the Nine Contemplations can eliminate these six thieves: Contemplation of death breaks the two desires of demeanor and speech. Contemplations of swelling, decay, and consumption break the desire for physical appearance. Contemplations of blood-smeared, bluish-purple, and festering break the desire for **. Contemplations of bones and burning break the desire for delicate and smooth skin. The Nine Contemplations thoroughly eliminate attachment to desired persons. Furthermore, contemplations of consumption and scattering eliminate attachment to pleasing persons. Since these nine eliminate desire, they also diminish anger and delusion, shaking the ninety-eight afflictions (Anusaya). Although the Impurity Contemplation is an initial gateway, it can accomplish great things. Like a corpse in the sea, one can attain liberation by relying on it (as it is said).
The names of the Eight Liberations (Aṭṭha vimokkha) (as previously mentioned). Turning away from the pure and desirable five desires, abandoning the clinging mind, hence called liberation. The practitioner who cultivates this should uphold the precepts purely, make great vows, desiring to accomplish great things, straighten the body and rectify the mind, carefully observe the big toe of the foot, imagining it like a large bean, black, swollen, and calloused. When this contemplation is accomplished, advance further, imagining it as large as a kidney bean; then as large as a finger; then as large as a chicken egg. Then contemplate the second finger, the third, fourth, and fifth fingers in sequence. Next, contemplate the instep, heel, ankle, calf, knee, thigh, and hip, all appearing swollen. Then contemplate the right foot, also in the same way. Again, contemplate the urinary and excretory passages, waist, spine, abdomen, back, chest, and ribs, all appearing swollen. Also, contemplate the right shoulder blade, arm, elbow, wrist, palm, and five fingers, as well as the head, chin, etc. From foot to head, from head to foot, observe along the body, seeing only swelling, and generating disgust in the mind. Again, contemplate decay and festering. From the urinary and excretory passages, worms and pus flow out, the stench worse than a dead dog. Since one's own body is like this, contemplate that the beloved person is also like this. Inwardly break the view of self, outwardly break greed and love, persist in observation for a long time, and eliminate worldly greed and love.
Then remove the skin and flesh, carefully observe the white bones. Seeing that the colors of the bones are different, such as blue, yellow, white, and dove-colored, such bones also have no 'self'. When this contemplation is attained, it is called the Desire Realm Concentration (Kāmadhātu samādhi).
Then contemplate when the bones appear blue, seeing that the entire earth, east, west, south, and north, all appear blue; yellow, white,
鴿色，亦復如是。此是未到之相。又觀骨人眉間出光，光中見佛，是初背舍成相。如是次第，乃至八背舍發相，具如《禪門》(云云)。
八勝處者，初兩勝處位在初禪；三、四兩勝處位在二禪；后四勝處位在四禪。三禪樂多心鈍，故不立也。前背舍，緣中多少不得自在，是故勝處更深細觀察少多好醜，悉使勝知勝見，如快馬能破陣，亦能自制其馬(云云)。
十一切處者，以八色兩心，更相淡入，廣普遍滿，轉變無礙，具如《禪門》(云云)。
練禪者，即九次第定也。上來雖得八禪，入則有間。今欲純熟，令從初淺極至后深，次第而入，中間無有垢滓間穢，令不次第者次第，故名次第。亦是無漏練于有漏，除諸間穬，故名練禪。亦是均調諸禪，令定、慧齊平無間也。《阿毗曇》明熏練，但言以無漏熏四禪。今以無漏通練八地，即是次第入無間三昧也。熏禪者，即師子奮迅三昧也。前是次第無間入，今亦是次第無間入，亦能次第無間出，除粗間及法愛味塵；猶如師子，能卻能進，奮諸塵土。行者入出此法，能遍熏諸禪悉令通利、轉變自在，如熏皮熟隨意作物。
修禪者，超越三昧也。近遠超入，近遠超出，近遠超住，是禪功德最深，故名頂禪。于諸法門，自在出入(云云)。
又，
【現代漢語翻譯】 現代漢語譯本：
鴿子的顏色也是這樣。這是未到達禪定的狀態的徵兆。又觀想骨人眉間放出光明，光明中見到佛，這是最初的背舍（背離色慾，捨棄對色相的執著）成就的徵兆。像這樣依次觀修，直到八背舍顯現的徵兆，詳細內容如《禪門》（此處省略）。 八勝處（通過觀想勝妙之境以克服對不凈之境的執著）是：最初的兩個勝處位於初禪；第三、第四兩個勝處位於二禪；最後的四個勝處位於四禪。三禪的快樂太多，心容易遲鈍，所以不設立勝處。前面的背舍，對於觀想對象的大小多少不能夠完全自在，因此勝處更深入細緻地觀察對象的大小好壞，全部都要達到徹底的勝知勝見，就像快馬既能衝破敵陣，也能自我控制（此處省略）。 十一切處（將一切色法和心法擴充套件到無邊無際的境界）是：用八種色法和兩種心法，互相融合滲入，廣大普遍充滿，轉變沒有障礙，詳細內容如《禪門》（此處省略）。 練禪，就是九次第定（從初禪到滅盡定依次進入禪定的過程）。前面雖然得到了八禪，但是進入時還有間隔。現在想要達到純熟，使得從最初的淺層禪定一直到最後的深層禪定，依次進入，中間沒有污垢雜質的間隔，使不按次第的人能夠按次第，所以叫做次第。也是用無漏智慧來磨練有漏禪定，去除各種間隔，所以叫做練禪。也是均勻調和各種禪定，使定和慧達到齊平而沒有間隔。《阿毗曇》（論藏）中說明熏練，只是說用無漏智慧熏習四禪。現在用無漏智慧普遍地磨練八地（指欲界、色界和無色界的八種禪定境界），就是次第進入沒有間隔的三昧（禪定）。熏禪，就是師子奮迅三昧（如獅子般奮迅出入各種禪定的境界）。前面是次第沒有間隔地進入，現在也是次第沒有間隔地進入，也能次第沒有間隔地出來，去除粗糙的間隔以及對法和禪味的貪愛；就像獅子，能退能進，奮起塵土。修行者進入和出來這種法門，能夠普遍地熏習各種禪定，全部使之通達順利、轉變自在，就像燻熟的皮革可以隨意製作物品。 修禪，就是超越三昧（超越各種禪定的境界）。近處遠處超越進入，近處遠處超越出來，近處遠處超越安住，這種禪定的功德最深，所以叫做頂禪。對於各種法門，自在地出入（此處省略）。 又，
【English Translation】 English version:
The color of a dove is also like this. This is a sign of not yet reaching the state of meditation. Furthermore, contemplate a skeleton emitting light from between its eyebrows, and seeing a Buddha in the light, this is the initial sign of accomplishment of backsheta (背舍) (turning away from sensual desires, abandoning attachment to forms). Contemplate in this order until the signs of the eight backsheta appear, as detailed in the Chan Men (禪門) (omitted here). The eight shengchu (勝處) (stages of overcoming attachment to impure objects through contemplating superior objects) are: the first two shengchu are located in the first dhyana (禪); the third and fourth shengchu are located in the second dhyana; the last four shengchu are located in the fourth dhyana. The third dhyana has too much pleasure, and the mind is easily dulled, so shengchu are not established there. In the previous backsheta, one is not completely free with the amount of the object of contemplation, therefore the shengchu observe the size and quality of the object more deeply and meticulously, so that all can be thoroughly known and seen with superior knowledge and vision, just like a fast horse that can break through enemy lines and also control itself (omitted here). The ten yiqiechu (一切處) (stages of expanding all phenomena of form and mind to boundless realms) are: using the eight forms and two minds, intermingling and penetrating each other, broadly and universally filling everything, transforming without obstruction, as detailed in the Chan Men (omitted here). Lian chan (練禪) (refining meditation) is the nine sequential samadhis (次第定) (the process of entering meditation sequentially from the first dhyana to the cessation of perception and sensation). Although the eight dhyanas have been attained previously, there are still intervals when entering them. Now, wanting to achieve proficiency, so that from the initial shallow dhyana to the final deep dhyana, one enters sequentially, without any impurities or intervals in between, enabling those who do not follow the sequence to do so, hence it is called sequential. It is also using non-outflow wisdom to refine outflow meditation, removing various intervals, hence it is called refining meditation. It is also evenly harmonizing the various dhyanas, so that samadhi and wisdom are balanced and without intervals. The Abhidhamma (阿毗曇) (collection of treatises) explains xunlian (熏練) (fumigation and refinement), only saying that non-outflow wisdom is used to fumigate the four dhyanas. Now, non-outflow wisdom is used to universally refine the eight realms (referring to the eight meditative states of the desire realm, form realm, and formless realm), which is sequentially entering the samadhi without intervals. Xun chan (熏禪) (fumigating meditation) is the lion's springing samadhi (師子奮迅三昧) (the state of freely entering and exiting various meditative states like a lion). The former is sequentially entering without intervals, and now it is also sequentially entering without intervals, and also able to sequentially exit without intervals, removing coarse intervals and attachment to the taste of the Dharma; just like a lion, able to retreat and advance, stirring up dust. Practitioners entering and exiting this Dharma, are able to universally fumigate the various dhyanas, enabling them all to be thoroughly understood, transformed, and freely controlled, just like tanned leather that can be made into anything at will. Xiu chan (修禪) (cultivating meditation) is the surpassing samadhi (超越三昧) (the state of transcending various meditative states). Surpassing entering from near and far, surpassing exiting from near and far, surpassing abiding from near and far, the merit of this dhyana is the deepest, hence it is called the peak dhyana. Freely entering and exiting various Dharma gates (omitted here). Furthermore,
九次第定善入八背舍；奮迅善出八背舍；超越善住八背舍。善入、出、住百千三昧，即此意也。譬如畫師，五彩相淡，出無量色；如世間果，但以四大，出一切五陰。定法亦爾，但以觀、練、熏、修，出生一切神通變化，無種不備。《大經》云：「菩薩住禪得堪忍地。」地能持、能生。一一禪中，皆有慈悲、誓願、道品、六度諸行，無不具足。何者？若於戒、定中明觀慧，即共念處；單論觀，是性念處；通取戒、定等境、智、文字等，是緣念處。又不凈觀破凈顛倒，是身念處；觀諸禪中，心受苦樂，三世內外，受不可得，破樂顛倒，是受念處；觀諸禪心，以有心故，造作善惡，無心則無作者，破我顛倒，是法念處；觀心生滅，前後際斷，破常顛倒，是心念處。
複次，八背舍觀四念處、九次第定練四念處、奮迅熏四念處、超越修四念處。二乘為自滅度，修此五禪，成四枯念處，不名堪忍地。菩薩為化眾生，深觀念處，慈悲誓願，荷負眾生，成四榮念處，是摩訶衍，名堪忍地也。
問：
無色無身，云何具四念處？答：
《毗曇》云：「無色有道共戒。戒是無作色，以無漏緣通故，此戒色隨無漏至無色也。」成論人云：「色是無教法，不至無色。」《舍利弗毗曇》云：「無色有色。」當知小乘
【現代漢語翻譯】 現代漢語譯本：善於進入九次第定，善於進入八背舍（八種解脫方式）；迅速地從八背舍中出來；超越並安住於八背舍。善於進入、出來、安住于百千種三昧（禪定），說的就是這個意思。譬如畫師，用五種顏色相互調淡，就能畫出無數種顏色；如同世間的果實，僅僅依靠地、水、火、風四大元素，就能產生一切五陰（色、受、想、行、識）。禪定的道理也是這樣，僅僅通過觀、練、熏、修，就能產生一切神通變化，沒有哪一種不具備。《大般涅槃經》說：『菩薩安住于禪定，就能得到堪忍地。』地具有保持和產生的作用。每一個禪定中，都具有慈悲、誓願、道品（三十七道品）、六度（佈施、持戒、忍辱、精進、禪定、智慧）等各種修行，沒有哪一種不具備。為什麼這麼說呢？如果在戒、定中明白地觀察智慧，這就是共念處；單獨論觀，就是性念處；統合戒、定等境界、智慧、文字等，就是緣念處。又用不凈觀來破除清凈的顛倒，這是身念處；觀察各種禪定中，心感受苦樂，過去、現在、未來，內在、外在，感受都不可得，破除快樂的顛倒，這是受念處；觀察各種禪定之心，因為有心，所以造作善惡，沒有心就沒有作者，破除我的顛倒，這是法念處；觀察心的生滅，前後際斷絕，破除常的顛倒，這是心念處。 其次，用八背舍來觀察四念處，用九次第定來練習四念處，用奮迅來熏修四念處，用超越來修習四念處。二乘（聲聞乘和緣覺乘）爲了自我滅度，修習這五種禪定，成就四種枯念處，不能稱為堪忍地。菩薩爲了教化眾生，深入地觀察念處，以慈悲誓願，承擔眾生，成就四種榮念處，這是摩訶衍（大乘），稱為堪忍地。 問： 無色界沒有身體，怎麼能具備四念處呢？ 答： 《毗曇》（阿毗達磨論）說：『無色界有道共戒。戒是無作色，因為無漏的因緣是相通的，所以這種戒色隨著無漏到達無色界。』成實論的人說：『色是無教法，不能到達無色界。』《舍利弗毗曇》（舍利弗阿毗曇論）說：『無色界有色。』應當知道小乘（聲聞乘）。
【English Translation】 English version: Skillfully entering the Nine Sequential Dhyanas, skillfully entering the Eight Deliverances (Eight Vimokshas); swiftly emerging from the Eight Deliverances; transcending and abiding in the Eight Deliverances. Skillfully entering, emerging, and abiding in hundreds of thousands of Samadhis (meditative states), this is what it means. For example, a painter, by blending five colors, can produce countless colors; like worldly fruits, relying only on the four great elements (earth, water, fire, and wind), all five skandhas (form, feeling, perception, mental formations, and consciousness) can arise. The principle of Dhyana is also like this, merely through observation, practice, cultivation, and refinement, all supernatural powers and transformations can arise, lacking nothing. The Mahaparinirvana Sutra says: 'Bodhisattvas abiding in Dhyana attain the Land of Endurance.' The land has the function of holding and producing. In each Dhyana, there are compassion, vows, the Thirty-seven Limbs of Enlightenment (Bodhipakshika-dharmas), the Six Perfections (Paramitas) (generosity, morality, patience, diligence, concentration, and wisdom), all complete. Why is this so? If one clearly observes wisdom in morality and concentration, this is the Common Mindfulness; solely discussing observation, it is the Nature Mindfulness; comprehensively taking morality, concentration, etc., as objects, wisdom, words, etc., it is the Conditioned Mindfulness. Furthermore, using the Contemplation of Impurity to break the delusion of purity, this is the Mindfulness of Body; observing in various Dhyanas, the mind experiences suffering and joy, past, present, and future, internal and external, feelings are unattainable, breaking the delusion of pleasure, this is the Mindfulness of Feeling; observing the mind in various Dhyanas, because there is a mind, good and evil are created, without a mind there is no creator, breaking the delusion of self, this is the Mindfulness of Dharma; observing the arising and ceasing of the mind, the past and future are cut off, breaking the delusion of permanence, this is the Mindfulness of Mind. Furthermore, using the Eight Deliverances to contemplate the Four Mindfulnesses, using the Nine Sequential Dhyanas to practice the Four Mindfulnesses, using swiftness to cultivate the Four Mindfulnesses, using transcendence to refine the Four Mindfulnesses. The Two Vehicles (Shravakayana and Pratyekabuddhayana) cultivate these five Dhyanas for their own liberation, achieving the Four Withered Mindfulnesses, which are not called the Land of Endurance. Bodhisattvas, in order to transform sentient beings, deeply contemplate the Mindfulnesses, with compassion and vows, bearing the burden of sentient beings, achieving the Four Flourishing Mindfulnesses, this is Mahayana (Great Vehicle), called the Land of Endurance. Question: The Formless Realm has no body, how can it possess the Four Mindfulnesses? Answer: The Abhidharma says: 'The Formless Realm has morality shared with the Path. Morality is uncreated form, because the conditions of non-outflow are interconnected, therefore this form of morality follows non-outflow to the Formless Realm.' The Tattvasiddhi School says: 'Form is unmanifested dharma, it does not reach the Formless Realm.' The Shariputra Abhidharma says: 'The Formless Realm has form.' It should be known that the Hinayana (Small Vehicle).
明義，即有兩意。《大經》云：「無色界色，非諸聲聞所知。」若爾，四念處通無色，亦復何妨？
問：
諸禪中，但得明念處，尚無正勤，云何具道品？答：
約位為言，念處無後品；修行為義，念處具道品也。《大論》云：「初修善有漏五陰，于有為法中得正憶念，即念處智慧也。四種精進，即是正勤。定心中修，名如意足。五善根生，名為根。根增長，名為力。分別道用，名為七覺。安穩道中行，名八正道。」初善有漏中已能具此，何須見道方有八正？若念處既具三十七品者，暖、頂等例然。觀禪既爾，練、熏、修等亦然。
然菩薩於一一禪中，隨所入法門，慈悲眾生，如父母得食，不忘其子。愍傷癡闇，不從內自求樂，從他外求，耽荒五欲，求苦得怖失憂，諸欲無樂，為此起悲。夫欲患如是，何能去之？得禪定樂，則不為所欺，是故起慈。有四弘誓也。
又諸禪中修六度者，眾生縛著世間，生活業務不能暫舍。菩薩棄之，一心入禪，是名檀。若不持戒，禪定不發；又入禪時，雜念不起，任運無惡是尸。拘檢身口，捍勞忍苦，制外塵不著，抑內入不起，是為忍。初中后夜，繫念相續，行住坐臥，心常在定，間念不生是名精進。一心在定，不亂不味，名為定。若一心在定，能知世
【現代漢語翻譯】 現代漢語譯本： 明義，即有兩種含義。《大般涅槃經》中說：『無色界，不是所有聲聞所能瞭解的。』如果這樣說，四念處通達無色界，又有什麼妨礙呢？
問： 在各種禪定中，即使只得到明念處，還沒有正勤，怎麼能具備三十七道品呢？ 答： 從果位的角度來說，念處本身不包含後面的道品；但從修行的角度來說，念處具備所有道品。《大智度論》中說：『最初修習善的有漏五陰，在有為法中得到正確的憶念，這就是念處的智慧。四種精進，就是正勤。在禪定心中修習，稱為如意足。五善根生起，稱為根。善根增長，稱為力。分別道的功用，稱為七覺支。在安穩的道中行走，稱為八正道。』最初修習善的有漏法時就已經具備這些，為什麼一定要見道之後才有八正道呢？如果念處已經具備三十七道品，那麼暖位、頂位等也是如此。觀禪既然如此，練禪、熏禪、修禪等也是如此。
然而菩薩在每一種禪定中，都隨著所進入的法門，慈悲眾生，就像父母得到食物，不忘記自己的孩子。憐憫眾生的愚癡黑暗，不從自身內部尋求快樂，而是從外在尋求，沉迷於五欲，求樂反而得到恐懼，失去則感到憂愁，各種慾望都沒有真正的快樂，因此生起悲心。慾望的禍患就是這樣，怎麼能去除它呢？得到禪定的快樂，就不會被慾望所欺騙，所以生起慈心。這就是四弘誓願的由來。
此外，在各種禪定中修習六度，是因為眾生被世間束縛，生活和事業無法暫時放下。菩薩捨棄這些，一心進入禪定，這叫做佈施（檀那，Dāna）。如果不持戒，禪定就無法生起；而且進入禪定時，雜念不起，自然而然沒有惡行，這就是持戒（尸羅，Śīla）。約束身口，忍受勞累和痛苦，制止外在的塵境不沾染，抑制內在的妄念不生起，這就是忍辱（羼提，Kṣānti）。從初夜到后夜，持續不斷地繫念，行住坐臥，心常在定中，雜念不生，這叫做精進（毗梨耶，Vīrya）。一心在定中，不散亂也不昏沉，這叫做禪定（禪那，Dhyāna）。如果一心在定中，就能瞭解世間
【English Translation】 English version: 『Mingyi』 (明義, Understanding the meaning) has two meanings. The Mahāparinirvāṇa Sūtra (大般涅槃經, Great Nirvana Sutra) says: 『The Formless Realm (無色, Arūpa) is not known by all Śrāvakas (聲聞, Hearers).』 If that is the case, what harm is there if the Four Foundations of Mindfulness (四念處, Four Smṛtyupasthānas) penetrate the Formless Realm?
Question: Among all the Dhyānas (禪, Meditations), even if one only attains the clear Foundation of Mindfulness, and does not yet have Right Diligence (正勤, Samyak-pradhāna), how can one possess the complete Thirty-Seven Limbs of Enlightenment (三十七道品, Bodhipakkhiyadhamma)? Answer: Speaking from the perspective of the stage of attainment, the Foundation of Mindfulness does not include the subsequent limbs; but speaking from the perspective of practice, the Foundation of Mindfulness includes all the limbs. The Mahāprajñāpāramitāśāstra (大智度論, Great Treatise on the Perfection of Wisdom) says: 『Initially cultivating the wholesome contaminated Five Aggregates (五陰, Five Skandhas), one attains right mindfulness in conditioned phenomena, which is the wisdom of the Foundation of Mindfulness. The Four Right Exertions are Right Diligence. Cultivating in a state of Dhyāna, it is called the Foundations of Supernormal Powers (如意足, Ṛddhipāda). The arising of the Five Good Roots (五善根, Pañca Indriyas) is called Roots. The growth of the Roots is called Powers (力, Balas). Discriminating the function of the Path is called the Seven Factors of Enlightenment (七覺支, Sapta Bojjhaṅgā). Walking in the secure Path is called the Eightfold Noble Path (八正道, Aṣṭāṅgamārga).』 If one already possesses these in the initial wholesome contaminated state, why must one only have the Eightfold Noble Path after seeing the Path? If the Foundation of Mindfulness already possesses the Thirty-Seven Limbs of Enlightenment, then the stages of Warmth (暖, Ūṣmagata), Peak (頂, Mūrdhan) and so on are also the same. Since Contemplation Dhyāna is like this, so are Practice Dhyāna, Cultivation Dhyāna, and Development Dhyāna.
However, in each Dhyāna, Bodhisattvas (菩薩, Enlightenment beings) show compassion to sentient beings according to the Dharma (法, Law) they enter, like parents who, upon receiving food, do not forget their children. They pity the ignorance and darkness of sentient beings, who do not seek happiness from within but seek it from external sources, indulging in the five desires, seeking happiness but obtaining fear, and feeling sorrow upon loss. The various desires have no true happiness, and thus they give rise to compassion. The suffering of desires is like this, how can one remove it? By obtaining the happiness of Dhyāna, one will not be deceived by desires, and thus one gives rise to loving-kindness. This is the origin of the Four Great Vows (四弘誓願, Four Brahmavihāras).
Furthermore, cultivating the Six Perfections (六度, Six Pāramitās) in the various Dhyānas is because sentient beings are bound by the world, and cannot temporarily abandon their lives and businesses. Bodhisattvas abandon these and enter Dhyāna with a single mind, which is called Giving (檀那, Dāna). If one does not uphold the precepts, Dhyāna cannot arise; moreover, when entering Dhyāna, distracting thoughts do not arise, and naturally there is no evil, which is called Morality (尸羅, Śīla). Restraining the body and speech, enduring labor and suffering, preventing external dust from adhering, and suppressing internal thoughts from arising, this is called Patience (羼提, Kṣānti). From the beginning of the night to the end of the night, continuously maintaining mindfulness, whether walking, standing, sitting, or lying down, the mind is always in Dhyāna, and distracting thoughts do not arise, this is called Diligence (毗梨耶, Vīrya). Being single-minded in Dhyāna, neither distracted nor dull, this is called Dhyāna (禪那, Dhyāna). If one is single-minded in Dhyāna, one can understand the world
間生滅法相，深識邪偽，名般若。一切眾行皆于禪中具足，一一禪中，能生諸功德，慈悲荷負。是故得名堪忍之地。
三、出世間上上禪者，即九種大禪，如《地持》所釋，今不具論。自性禪者，即是觀心實性，名為上定。一切諸法，頗有不由心者，心攝一切，如如意珠。此九大禪，皆是法界。一切趣禪，造境即真，一色一香，無非中道。二乘尚不知其名，況證其定！
前根本舊禪如乳，練禪如酪，熏禪如生蘇，修禪如熟蘇，九大禪如醍醐，醍醐為妙也。複次，根本禪，愛味心中修，即成乳；自度心中修，即成酪；慈悲心中修，即成生蘇；慈悲次第心中修，即成熟蘇；實相心中修，即成醍醐；餘四味亦如是，若不以實相心修，皆名為粗。
若開粗顯妙者，阿那波那即是摩訶衍。法界實相攝持諸法，離此之外更無別妙。故知諸佛成道，轉法輪，入涅槃，皆在四禪。四禪中見實相，名禪波羅蜜，何況余定耶！此即絕待妙義。定聖行竟。
慧聖行者，謂四種四諦慧(云云)。
生滅四諦慧者，還觀九想、背舍，依、正兩報，膀脹、爛壞不凈之色，是逼迫相、現相、三苦相，是苦諦慧。
以不起迷著依、正，作恩愛奴，運動身口，起三品十惡業，感三途等生，生長相、轉相、二十五有相
【現代漢語翻譯】 現代漢語譯本：
能辨別生滅法相，深刻認識邪見和虛偽，這叫做般若（Prajna，智慧）。一切修行都在禪定中完備，在每一次禪定中，都能產生各種功德，以慈悲之心承擔重任。因此，這個地方被稱為堪忍之地。 出世間上上禪，就是九種大禪，如《地持論》（Yogācārabhūmi-śāstra）所解釋的，這裡不詳細論述。自性禪，就是觀察心的真實本性，這叫做上定。一切諸法，難道有不由心所生的嗎？心能攝持一切，就像如意寶珠一樣。這九種大禪，都是法界。一切趨向禪定的行為，所造之境即是真實，一色一香，無不是中道。二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）尚且不知道它的名字，更何況證得這種禪定！ 之前的根本舊禪就像牛奶，練習禪定就像乳酪，熏修禪定就像生酥，修習禪定就像熟酥，九大禪就像醍醐，醍醐最為美妙。進一步說，在愛味心中修習根本禪，就成了牛奶；在自度心中修習，就成了乳酪；在慈悲心中修習，就成了生酥；在慈悲次第心中修習，就成了熟酥；在實相心中修習，就成了醍醐；其餘四味也是這樣，如果不以實相心修習，都叫做粗糙。 如果開啟粗糙而顯現精妙，阿那波那（ānāpāna，入出息念）就是摩訶衍（Mahāyāna，大乘）。法界實相攝持一切諸法，離開這個之外，再沒有別的精妙。所以知道諸佛成道，轉法輪（Dharmacakra，傳播佛法），入涅槃（Nirvana，寂滅），都在四禪中。在四禪中見到實相，叫做禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜），更何況其他的禪定呢！這就是絕待的精妙意義。定聖行結束。 慧聖行，指的是四種四諦慧（四種觀察四聖諦的智慧）。 生滅四諦慧，就是觀察九想、背舍，依報和正報，膀脹、腐爛不凈的色身，這是逼迫相、現相、三苦相，這是苦諦慧。 因為不生起迷惑執著于依報和正報，不把自己當作恩愛的奴隸，不運動身口，不起三品十惡業，所以不會感得三途等惡道的果報，不會有生長相、轉變相、二十五有相。
【English Translation】 English version:
To discern the characteristics of arising and ceasing dharmas, and deeply recognize wrong views and falsehood, is called Prajna (wisdom). All practices are complete in Dhyana (meditation), and in each Dhyana, various merits can be generated, bearing responsibilities with compassion. Therefore, this place is called the Land of Endurance. The supreme Dhyana beyond the world is the nine great Dhyanas, as explained in the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice), which will not be discussed in detail here. Self-nature Dhyana is to observe the true nature of the mind, which is called supreme Samadhi (concentration). Are there any dharmas that do not arise from the mind? The mind encompasses everything, like a wish-fulfilling jewel. These nine great Dhyanas are all the Dharmadhatu (realm of Dharma). All actions that tend towards Dhyana, the realm created is the truth, one color, one fragrance, none is not the Middle Way. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) do not even know its name, let alone attain this Samadhi! The previous fundamental old Dhyana is like milk, practicing Dhyana is like cheese, cultivating Dhyana is like raw butter, studying Dhyana is like cooked butter, and the nine great Dhyanas are like ghee, ghee is the most wonderful. Furthermore, cultivating fundamental Dhyana with a mind attached to taste becomes milk; cultivating with a mind of self-liberation becomes cheese; cultivating with a mind of compassion becomes raw butter; cultivating with a mind of sequential compassion becomes cooked butter; cultivating with a mind of true reality becomes ghee; the other four flavors are also like this, if not cultivated with a mind of true reality, all are called coarse. If one opens the coarse and reveals the subtle, ānāpāna (mindfulness of breathing) is Mahāyāna (the Great Vehicle). The Dharmadhatu's true reality encompasses all dharmas, and apart from this, there is no other subtlety. Therefore, know that the Buddhas' attainment of enlightenment, turning the Dharma wheel (Dharmacakra, teaching the Dharma), and entering Nirvana (liberation), are all in the Four Dhyanas. Seeing true reality in the Four Dhyanas is called Dhyāna-pāramitā (perfection of meditation), what about other Samadhis! This is the ultimate subtle meaning. The Saintly Conduct of Samadhi ends. The Saintly Conduct of Wisdom refers to the four kinds of wisdom of the Four Noble Truths (the four types of wisdom that observe the Four Noble Truths). The wisdom of the Four Noble Truths of arising and ceasing is to observe the nine thoughts, the back-turning meditations, the dependent and retributive bodies, the bloated, decaying, and impure form, which are the aspects of oppression, manifestation, and the three sufferings, this is the wisdom of the Truth of Suffering. Because one does not give rise to delusion and attachment to the dependent and retributive bodies, does not make oneself a slave to affection, does not move the body and mouth, and does not generate the three kinds of ten unwholesome karmas, one will not experience the retribution of the three evil paths, and will not have the aspects of birth, transformation, and the twenty-five existences.
。又知世間因果，不凈過患，深愧厭恥。終不殺他活己，奪彼閏身，耽湎不凈，隱曲求直，離合怨親，間構榮辱，內諂外佞，引納無度，縱毒傷道，邪僻失真。不為不凈，作十惡業；慚愧羞鄙，行三品十善，感三善道生，亦是生長相、轉相、二十五有相。是名集諦慧。
觀依、正不凈，破凈顛倒；觀諸受即三苦，破樂顛倒；觀諸行和合，破我顛倒；觀諸心生滅，破常顛倒。別相總相、善巧正勤、如意、根、力、覺、道，向涅槃門。慈悲誓願、六度諸行等，即大乘相。亦是戒、定、慧相，亦是能除相，是名道諦慧。
倒不起則業不起；業不起即因不起；因不起故果不起，是名寂滅相，亦二十五有滅相，亦名除相，是為生滅四諦慧。
無生四諦慧者，觀不凈色，色性自空，非色滅空，如鏡中像，無有真實。洞達五受陰空無所有，解苦無苦而有真諦，是苦諦慧。知集由心，心如幻化，所起之集亦如幻化，一切愛見與虛空等，是名集諦慧。道本治集，所治既如幻化，能治亦如幻化，是名道諦慧。法若有生，亦可有滅，法本不生，今則不滅，若有一法過涅槃者，我亦說如幻化，是名滅諦慧。雖知五陰眾生如虛空，而誓度如空之眾生。雖知集無所有，而斷諸妄想，如與空共鬥。雖知道不二相，而勤于空中種樹。
【現代漢語翻譯】 現代漢語譯本：又瞭解世間的因果規律，以及不凈之物的過患，內心深感慚愧和厭惡。我終究不會爲了自己活命而去殺害其他生命，不會爲了滿足私慾而剝奪他人的生命，不會沉溺於不凈之物，不會用隱瞞欺騙的手段來追求正直，不會挑撥離間親友，不會用不正當的手段來獲取榮華富貴，不會對內諂媚對外欺騙，不會無節制地索取，不會放縱毒害來傷害修道之心，不會邪惡偏頗而失去真理。不做不凈之事，奉行十善業；以慚愧之心行持下品、中品、上品十善，感得三善道的果報，這也是生長相、轉相、二十五有相的體現。這被稱為集諦慧（Samudaya-satya-jnana）。 觀察依報（ आश्रय, āśraya，生存環境）和正報（ फल, phala，自身果報）的不凈，破除對清凈的顛倒認知；觀察諸受（ वेदना, vedanā，感受）即是三苦（ त्रिविध दुःख, trividha duhkha，苦苦、壞苦、行苦），破除對快樂的顛倒認知；觀察諸行（ संस्कार, samskāra，行為）是因緣和合而成，破除對我的顛倒認知；觀察諸心（ चित्त, citta，心識）是生滅變化的，破除對常的顛倒認知。通過別相智（ पृथग् लक्षण ज्ञान, prthag laksana jnana）和總相智（ सामान्य लक्षण ज्ञान, sāmānya laksana jnana）、善巧方便、正精進、如意足（ ऋद्धिपाद, riddhipāda）、根（ इन्द्रिय, indriya）、力（ बल, bala）、覺支（ बोध्यङ्ग, bodhyanga）、道支（ मार्गाङ्ग, mārgānga），趨向涅槃之門。慈悲誓願、六度（ षट्पारमिता, satparamita，佈施、持戒、忍辱、精進、禪定、智慧）等諸行，即是大乘之相。也是戒（ शील, śīla）、定（ समाधि, samādhi）、慧（ प्रज्ञा, prajñā）之相，也是能除煩惱之相，這被稱為道諦慧（Marga-satya-jnana）。 顛倒妄想不生起，則業力不生起；業力不生起，則因緣不生起；因緣不生起，則果報不生起，這被稱為寂滅之相，也是二十五有（ पञ्चविंशति भव, pancha vimsati bhava）的滅相，也稱為除相，這就是生滅四諦慧（Sad-utpada-nirodha-catuh-satya-jnana）。 無生四諦慧（Anutpada-catuh-satya-jnana）是指，觀察不凈之物，其自性本空，並非色（ रूप, rupa）滅之後才空，如同鏡中之像，沒有真實性。徹底洞達五受陰（ पञ्च स्कन्ध, pancha skandha，色、受、想、行、識）空無所有，理解苦（ दुःख, duhkha）的本質是無苦，而有真諦存在，這是苦諦慧（Duhkha-satya-jnana）。了知集（ समुदय, samudaya）由心而生，心如幻化，由心所產生的集也如幻化，一切愛慾和見解都與虛空相等同，這被稱為集諦慧（Samudaya-satya-jnana）。道（ मार्ग, marga）的根本在於對治集，既然所要對治的集如幻化，那麼能對治的道也如幻化，這被稱為道諦慧（Marga-satya-jnana）。如果法（ धर्म, dharma）有生起，也就會有滅亡，但法本不生，所以現在也不會滅亡，如果有一法超過涅槃（ निर्वाण, nirvana）的境界，我也說它如幻化，這被稱為滅諦慧（Nirodha-satya-jnana）。雖然知道五陰眾生如虛空般虛幻，但發誓要度化如虛空般的眾生。雖然知道集無所有，但仍然斷除各種妄想，如同與虛空搏鬥。雖然知道道是不二之相，但仍然勤奮地在空中種樹。
【English Translation】 English version: Furthermore, understanding the causes and effects of the world, and deeply regretting and abhorring the faults of impurity. I will never kill others to save my own life, nor seize their precious bodies for selfish desires, nor indulge in impurity, nor seek honesty through concealment and deception, nor sow discord among relatives and friends, nor use improper means to gain wealth and honor, nor flatter internally and deceive externally, nor indulge in limitless acquisition, nor harm the path of cultivation through poison, nor deviate from the truth through evil and perversion. I will not engage in impurity, nor commit the ten evil deeds; with a sense of shame and remorse, I will practice the three grades of the ten virtuous deeds, and reap the rewards of the three good realms, which are also manifestations of the phases of growth, transformation, and the twenty-five realms of existence (pancha vimsati bhava). This is called the Wisdom of the Truth of Accumulation (Samudaya-satya-jnana). Observing the impurity of the dependent environment (ashraya) and the retribution body (phala), breaking the inverted perception of purity; observing that all feelings (vedana) are the three sufferings (trividha duhkha: suffering of suffering, suffering of change, and pervasive suffering), breaking the inverted perception of pleasure; observing that all actions (samskara) are the result of the combination of causes and conditions, breaking the inverted perception of self; observing that all minds (citta) are subject to arising and ceasing, breaking the inverted perception of permanence. Through the wisdom of distinct characteristics (prthag laksana jnana) and the wisdom of general characteristics (sāmānya laksana jnana), skillful means, right diligence, the four bases of miraculous power (riddhipāda), the roots (indriya), the powers (bala), the factors of enlightenment (bodhyanga), and the factors of the path (mārgānga), one approaches the gate of Nirvana. Compassionate vows, the practices of the six perfections (satparamita: generosity, morality, patience, diligence, concentration, and wisdom), etc., are the characteristics of the Mahayana. They are also the characteristics of morality (shila), concentration (samadhi), and wisdom (prajna), and they are also the characteristics of being able to eliminate afflictions. This is called the Wisdom of the Truth of the Path (Marga-satya-jnana). When inverted thoughts do not arise, then karmic forces do not arise; when karmic forces do not arise, then causes and conditions do not arise; when causes and conditions do not arise, then consequences do not arise. This is called the aspect of extinction, also the aspect of the extinction of the twenty-five realms of existence (pancha vimsati bhava), also called the aspect of elimination. This is the Wisdom of the Four Noble Truths of arising and ceasing (Sad-utpada-nirodha-catuh-satya-jnana). The Wisdom of the Four Noble Truths of Non-arising (Anutpada-catuh-satya-jnana) refers to observing that impure things are inherently empty in nature, not empty after the cessation of form (rupa), like images in a mirror, without any reality. Thoroughly understanding that the five aggregates (pancha skandha: form, feeling, perception, mental formations, and consciousness) are empty and without substance, understanding that the essence of suffering (duhkha) is without suffering, but there is true reality, this is the Wisdom of the Truth of Suffering (Duhkha-satya-jnana). Knowing that accumulation (samudaya) arises from the mind, and the mind is like an illusion, the accumulation that arises from the mind is also like an illusion, all desires and views are equal to emptiness, this is called the Wisdom of the Truth of Accumulation (Samudaya-satya-jnana). The root of the path (marga) lies in counteracting accumulation, since what is to be counteracted is like an illusion, then the path that counteracts it is also like an illusion, this is called the Wisdom of the Truth of the Path (Marga-satya-jnana). If a dharma (dharma) has arising, it will also have cessation, but dharma is fundamentally non-arising, so it will not cease now. If there is a dharma that surpasses the realm of Nirvana, I would also say it is like an illusion, this is called the Wisdom of the Truth of Cessation (Nirodha-satya-jnana). Although knowing that the beings of the five aggregates are as illusory as space, one vows to liberate beings as empty as space. Although knowing that accumulation is without substance, one still cuts off all delusions, like fighting with emptiness. Although knowing that the path is of non-dual nature, one still diligently plants trees in the sky.
雖無眾生得滅度者，而滅度無量眾生。約此即事而真，論道品、六度等(云云)，是名無生四諦慧。
無量四諦慧者，《大經》云：「佛說四諦，若攝法盡，則不應言：所不說者，如十方土。攝法不盡，應有五諦。」佛言：「四諦攝盡，無第五諦。但苦有無量相，集滅道等皆有無量相。我于彼經，竟不說之。」若是空者，空尚無空，云何無量？當知出假分別之慧也。此慧遍知十法界假、實差別，名苦諦慧；遍知五住煩惱不同，名集諦慧；遍解半、滿、正、助等行，名道諦慧；解半滿十六門，諸滅門不同，是滅諦慧。二乘但服四諦藥，治見、思病，自出生死，于分別則閑。菩薩作大醫王，須解診種種脈，識種種病，精種種藥，得種種差。約此起種種慈悲，行種種行，諸度道品，成種種眾生，凈種種佛土，廣說如《止觀》(云云)。是名無量四諦慧。
無作四諦慧者，解、惑因緣而成四也。《大經》云：「寶珠在體，謂呼失去，憂愁啼哭。但見其體及瘡，不見寶珠及鏡。唯有憂悲，無復歡喜。」此迷道、滅，而起苦、集。若解瘡體即是寶珠，則喜不哭。因滅無明，即得熾然三菩提燈。此解悟因緣，即是道、滅。道、滅即苦、集。苦、集即道、滅。若爾，則四非四。四既非四，無量亦非無量；無量既非無量，則
【現代漢語翻譯】 現代漢語譯本 即使沒有眾生真正被度化，實際上卻度化了無量的眾生。從這個角度來看，這就是即事而真的道理，論及道品、六度等（此處省略），這被稱為無生四諦慧。
無量四諦慧，《大經》（指《大般涅槃經》）中說：『佛陀宣說四諦，如果涵蓋了所有佛法，就不應該說還有像十方國土那樣多的未說之法。如果未涵蓋所有佛法，就應該有五諦。』佛陀說：『四諦已經涵蓋了一切，沒有第五諦。只是苦有無量的相狀，集、滅、道等也都有無量的相狀。我在那部經中，並沒有完全說出這些。』如果是空，那麼空本身也是空的，怎麼會有無量呢？應當知道這是出假分別的智慧。這種智慧普遍瞭解十法界的假相和實相的差別，稱為苦諦慧；普遍瞭解五住煩惱的不同，稱為集諦慧；普遍理解半、滿、正、助等修行方法，稱為道諦慧；理解半滿十六門，各種滅門的不同，這是滅諦慧。二乘（聲聞乘和緣覺乘）只是服用四諦之藥，治療見惑和思惑的疾病，從而脫離生死輪迴，對於分別事相則不擅長。菩薩作為偉大的醫王，必須懂得診斷各種脈象，識別各種疾病，精通各種藥物，從而達到各種痊癒的效果。根據這些，生起各種慈悲心，修行各種行為，修持諸度（六度）和道品，成就各種眾生，凈化各種佛土，詳細的說明就像《止觀》（此處省略）中所說的那樣。這被稱為無量四諦慧。
無作四諦慧，是理解迷惑的因緣而形成的四諦。《大經》中說：『寶珠在體內，卻以為丟失了，因此憂愁啼哭。只看到身體和瘡疤，卻看不到寶珠和鏡子。只有憂悲，沒有歡喜。』這是因為迷惑于道諦和滅諦，而生起苦諦和集諦。如果理解瘡疤的本體就是寶珠，就會歡喜而不哭泣。因為滅除無明，就能得到熾燃的三菩提燈。這種理解和覺悟因緣，就是道諦和滅諦。道諦和滅諦就是苦諦和集諦。苦諦和集諦就是道諦和滅諦。如果這樣，那麼四諦就不是四諦。四諦既然不是四諦，無量也就不是無量；無量既然不是無量，那麼……
【English Translation】 English version Even though no sentient beings are truly liberated, in reality, countless sentient beings are liberated. From this perspective, this is the truth of 'being true in the midst of affairs,' discussing the Bodhi-factors, the Six Perfections, etc. (omitted here), this is called the Wisdom of No-Birth Four Noble Truths.
The Wisdom of Immeasurable Four Noble Truths. The Mahāparinirvāṇa Sūtra says: 'If the Buddha's teaching of the Four Noble Truths encompasses all Dharmas, then it should not be said that there are as many unsaid Dharmas as the lands in the ten directions. If it does not encompass all Dharmas, then there should be a Fifth Noble Truth.' The Buddha said: 'The Four Noble Truths encompass everything; there is no Fifth Noble Truth. It is just that suffering has immeasurable aspects, and so do origination, cessation, and the path. In that sutra, I did not fully explain these.' If it is emptiness, then emptiness itself is empty; how can there be immeasurability? It should be known that this is the wisdom of provisional establishment and differentiation. This wisdom universally understands the differences between the provisional and the real in the ten Dharma realms, called the Wisdom of the Truth of Suffering; universally understands the differences in the five categories of afflictions, called the Wisdom of the Truth of Origination; universally understands the practices of partial, complete, correct, and auxiliary, called the Wisdom of the Truth of the Path; understands the sixteen gates of partial and complete, and the differences in the various gates of cessation, this is the Wisdom of the Truth of Cessation. The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only take the medicine of the Four Noble Truths to cure the diseases of views and thoughts, thereby escaping from the cycle of birth and death, but they are not skilled in differentiation. Bodhisattvas, as great physicians, must understand how to diagnose various pulses, recognize various diseases, be proficient in various medicines, and achieve various cures. Based on these, they generate various kinds of compassion, practice various kinds of actions, cultivate the perfections (Six Perfections) and the Bodhi-factors, accomplish various sentient beings, purify various Buddha lands, as explained in detail in Śamatha-Vipassanā (omitted here). This is called the Wisdom of Immeasurable Four Noble Truths.
The Wisdom of Non-Action Four Noble Truths is the understanding of the conditions of delusion that form the Four Noble Truths. The Mahāparinirvāṇa Sūtra says: 'A jewel is within the body, but one thinks it is lost, and therefore one grieves and cries. One only sees the body and the sores, but does not see the jewel and the mirror. There is only sorrow, and no joy.' This is because of delusion regarding the Truth of the Path and the Truth of Cessation, which gives rise to the Truth of Suffering and the Truth of Origination. If one understands that the essence of the sores is the jewel, then one will rejoice and not cry. Because of extinguishing ignorance, one obtains the blazing lamp of Bodhi. This understanding and realization of conditions is the Truth of the Path and the Truth of Cessation. The Truth of the Path and the Truth of Cessation are the Truth of Suffering and the Truth of Origination. The Truth of Suffering and the Truth of Origination are the Truth of the Path and the Truth of Cessation. If so, then the Four Noble Truths are not the Four Noble Truths. Since the Four Noble Truths are not the Four Noble Truths, immeasurability is also not immeasurability; since immeasurability is not immeasurability, then...
假非假；假非假故，則空非空。何但即空非空，亦即假非假，雙亡正入，即寂照雙流。《大品》云：「一切種智即寂滅相。」種種行類相貌皆知，名一切種智。寂滅相，即是雙遮、雙亡。行類相貌皆知，即是雙流雙照。無心亡照，任運寂知，故名不可思議，即無作四諦慧。
《大經》云：「無苦、無諦，有實。無集、道、滅、無諦，有實。」實即中道、如來、虛空、佛性。如此觀時，無緣慈悲，拔二邊苦，與中道樂。修色非凈、非不凈，即空、即假、即中、非枯、非榮，中間論滅，一切道品無不具足。遍舍十法界依、正，名檀；中道、道共，到尸彼岸，名戒；住寂滅忍，二邊不動名忍；二邊不間，名牢強精進；入王三昧，住首楞嚴，名禪；實相般若名智慧；無謀巧用名方便；八自在我名力；無記化化禪名愿；三智一心中得名智。一波羅蜜具十，亦具一切佛法。一行無量行、無量行一行，是如來行，是名無作四諦慧。
修此慧時，即得住于無所畏地，即初歡喜地。離五怖畏，謂不活畏、惡名畏、死畏、惡道畏、大眾威德畏。《大經》云：「不畏貪慾、恚、癡。」此內無三毒，外離八風，則無惡名畏；若言「不畏地獄」等，即無惡道畏；若言「不畏沙門、婆羅門」，即無大眾畏；見中道，則無二死畏；實相智
【現代漢語翻譯】 現代漢語譯本：假非假，因為假不是絕對的假，所以空也不是絕對的空。不僅空不是絕對的空，假也不是絕對的假。雙重否定達到真正的肯定，就是寂照同時顯現。《大品般若經》說：『一切種智（知曉一切事物種類的智慧）就是寂滅相。』知曉種種修行種類和相貌，稱為一切種智。寂滅相，就是雙重遮遣、雙重否定。知曉修行種類和相貌，就是雙重顯現、雙重照耀。無心而忘卻照耀，自然而然地寂靜知曉，所以稱為不可思議，這就是無作四諦慧（不刻意造作的，自然而然符合四聖諦的智慧）。 《大涅槃經》說：『無苦、無諦（真理），有實（真實）。無集（苦的根源）、道（解脫的方法）、滅（苦的止息）、無諦，有實。』實就是中道（不偏不倚的真理）、如來（佛的稱號）、虛空、佛性。這樣觀照時，自然生起無緣慈悲（無條件的慈悲），拔除二邊（極端）的痛苦，給予中道的快樂。修習色（物質）非凈、非不凈，就是空、就是假、就是中，非枯萎、非榮盛，在中間論述滅，一切道品（修行的方法）沒有不具備的。普遍捨棄十法界（十種不同的生命存在狀態）的依報（所依賴的環境）和正報（自身的果報），稱為檀（佈施）；中道、道共（與道相合），到達尸彼岸（解脫的彼岸），稱為戒（戒律）；安住于寂滅忍（安忍于寂滅的狀態），二邊不動，稱為忍（忍辱）；二邊不間斷，稱為牢強精進（堅定不移的努力）；進入王三昧（最上等的禪定），安住于首楞嚴（堅固的禪定），稱為禪（禪定）；實相般若（證悟實相的智慧）稱為智慧；無須謀劃的巧妙運用稱為方便（善巧方便）；八自在（八種自由自在的能力）稱為力（力量）；無記化化禪（不執著的禪定）稱為愿（願力）；三智（三種智慧）在一心中獲得稱為智（智慧）。一個波羅蜜（到達彼岸的方法）具備十個，也具備一切佛法。一行（一個行為）包含無量行、無量行包含一行，這是如來的行為，這稱為無作四諦慧。 修習這種智慧時，就能安住于無所畏地（沒有恐懼的境界），也就是初歡喜地（菩薩修行的第一個階段）。遠離五怖畏（五種恐懼），即不活畏（害怕無法生存）、惡名畏（害怕名聲不好）、死畏（害怕死亡）、惡道畏（害怕墮入惡道）、大眾威德畏（害怕大眾的威勢）。《大涅槃經》說：『不畏貪慾、嗔恚、愚癡。』內心沒有三毒（貪嗔癡），外在遠離八風（八種會動搖人心的力量），就沒有惡名畏；如果說『不畏地獄』等，就沒有惡道畏；如果說『不畏沙門（出家人）、婆羅門（祭司）』，就沒有大眾畏；見到中道，就沒有二死畏（分段生死和變易生死）；實相智（證悟實相的智慧）。
【English Translation】 English version: 'False' is not absolutely false; because 'false' is not absolutely false, therefore 'emptiness' is not absolutely empty. Not only is 'emptiness' not absolutely empty, but 'false' is also not absolutely false. The double negation leads to true affirmation, which is the simultaneous manifestation of stillness and illumination. The Mahaprajnaparamita Sutra (Dapin) says: 'All-knowing wisdom (Sarvajna, the wisdom that knows all kinds of things) is the aspect of stillness and extinction (Nirvana).' Knowing all kinds of practices and appearances is called all-knowing wisdom. The aspect of stillness and extinction is the double negation, the double cessation. Knowing the kinds and appearances of practices is the double flow and double illumination. Without mind, forgetting illumination, naturally still and knowing, therefore it is called inconceivable, which is the unconditioned wisdom of the Four Noble Truths (Aryasatya, the wisdom that naturally conforms to the Four Noble Truths without deliberate effort). The Mahaparinirvana Sutra (Dajing) says: 'No suffering, no truth (Satya), there is reality (Sat). No accumulation (Samudaya, the origin of suffering), path (Marga, the method of liberation), cessation (Nirodha, the cessation of suffering), no truth, there is reality.' Reality is the Middle Way (Madhyamaka, the truth of non-duality), Tathagata (the title of the Buddha), emptiness (Akasha), Buddha-nature (Buddhadhatu). When contemplating in this way, unconditioned compassion (Karuna, unconditional compassion) naturally arises, removing the suffering of the two extremes (extreme views), and giving the happiness of the Middle Way. Cultivating form (Rupa, material) as neither pure nor impure, it is emptiness, it is falsity, it is the middle, neither withered nor flourishing, discussing cessation in the middle, all the factors of the path (Marga, the methods of practice) are fully present. Universally abandoning the environment (dependent circumstances) and retribution (own karmic results) of the ten dharma realms (ten different states of existence), it is called Dana (giving); the Middle Way, shared with the path, reaching the shore of Shita (the shore of liberation), it is called Sila (precepts); abiding in the forbearance of stillness and extinction (Kshanti, enduring the state of Nirvana), the two extremes do not move, it is called Kshanti (patience); the two extremes are uninterrupted, it is called firm and strong Virya (effort); entering the King Samadhi (the highest state of meditation), abiding in Shurangama (firm meditation), it is called Dhyana (meditation); the wisdom of true reality (Prajna, the wisdom of realizing true reality) is called wisdom; skillful application without planning is called Upaya (skillful means); the eight freedoms (eight kinds of free and unconstrained abilities) are called Bala (power); unrecorded transformation meditation (meditation without attachment) is called Pranidhana (vow); the three wisdoms (three kinds of wisdom) obtained in one mind are called Jnana (wisdom). One Paramita (method of reaching the other shore) possesses ten, and also possesses all Buddha-dharma. One practice (one action) contains countless practices, countless practices contain one practice, this is the practice of the Tathagata, this is called the unconditioned wisdom of the Four Noble Truths. When cultivating this wisdom, one can abide in the ground of fearlessness (the state of no fear), which is the first Joyful Ground (the first stage of Bodhisattva practice). Away from the five fears (five kinds of fears), namely the fear of not living (fear of not being able to survive), the fear of bad reputation (fear of bad reputation), the fear of death (fear of death), the fear of evil paths (fear of falling into evil paths), the fear of the majesty of the masses (fear of the power of the masses). The Mahaparinirvana Sutra says: 'Not afraid of greed (Lobha), anger (Dvesha), ignorance (Moha).' If there are no three poisons (greed, anger, ignorance) in the heart, and away from the eight winds (eight forces that shake people's hearts) externally, there is no fear of bad reputation; if it is said 'not afraid of hell' etc., there is no fear of evil paths; if it is said 'not afraid of Shramanas (monks), Brahmins (priests)', there is no fear of the masses; seeing the Middle Way, there is no fear of the two deaths (segmented life and death and variable life and death); the wisdom of true reality.
慧常命立，無不活畏。
得入此地，具二十五三昧，破二十五有，顯二十五有我性。我性即實性，實性即佛性。開佛之知見，發真中道，斷無明惑，顯真、應二身，緣感即應百佛世界，現十法界身、入三世佛智地，能自利、利他，真實大慶，名歡喜地也。
此地具足四德：破二十五有煩惱名凈；破二十五有業名我；不受二十五有報名樂；無二十五有生死名常。常、樂、我、凈，名為佛性顯，即此意也。
《地持》說離五怖畏者，修無我智，我想不生，云何當有我愛、眾具愛？是離不活畏；不於他人有所求欲，常饒益一切眾生，是離惡名畏；於我見、我想，心不生，是離死畏；此身命終，于未來世必與佛菩薩共會，是離惡道畏；觀於世間無與等者，況復過上，是離大眾畏。《十地經》亦同。《十地論》解云：「是中，第一、依身；第二、依口；第三、第四依身；第五、依意。」活者，依身所用眾具，能資于生，名資生；生為活也。此就因中說果，菩薩無此畏。複次，名字言說皆依口失。護名不為利養，心不悕望他人恭敬，故名無惡名。第五依意可解。三、四依身。愛善道，憎惡道，無愛憎身，故無惡道畏。亦不愛憎身，故無死畏。私謂：不畏貪慾等，無作集壞。不畏惡道，此名無作苦壞。不畏大眾，
【現代漢語翻譯】 現代漢語譯本：慧常安立於此，便不再有對無法存活的恐懼。
進入此地，便具足二十五種三昧（samadhi，禪定），破除二十五有（二十五種存在狀態），彰顯二十五有中的我性（自我本性）。我性即是實性，實性即是佛性。開啟佛的知見，發起真正的中道，斷除無明迷惑，顯現真身、應身二身，因緣感應便能應現於百佛世界，顯現十法界身，進入三世佛的智慧之地，能夠自利利他，獲得真實的大歡喜，因此名為歡喜地。
此地具足四德：破除二十五有煩惱，名為凈；破除二十五有業，名為我；不受二十五有報，名為樂；沒有二十五有生死，名為常。常、樂、我、凈，名為佛性顯現，就是這個意思。
《地持經》（Bodhisattvabhūmi Sūtra）說，遠離五種怖畏的人，修習無我之智，我執不生，怎麼會有我愛、眾具愛呢？這就是遠離不活畏；不向他人有所求，常常饒益一切眾生，這就是遠離惡名畏；對於我見、我想，心中不生，這就是遠離死畏；此身命終，在未來世必定與佛菩薩共會，這就是遠離惡道畏；觀察世間沒有與自己相等的人，更何況超過自己的人，這就是遠離大眾畏。《十地經》（Daśabhūmika Sūtra）也是同樣的說法。《十地論》（Daśabhūmika-śāstra）解釋說：『其中，第一種怖畏，是依身而起；第二種怖畏，是依口而起；第三種、第四種怖畏，是依身而起；第五種怖畏，是依意而起。』所謂『活』，是依身所用的各種資具，能夠資養生命，名為資生；資生是爲了存活。這是就因中說果，菩薩沒有這些怖畏。其次，名字言說都依口而失。守護名聲不爲了利養，心中不希望他人恭敬，所以名為無惡名。第五種怖畏依意可以理解。第三、第四種怖畏依身。愛善道，憎惡道，沒有愛憎之身，所以沒有惡道畏。也不愛憎自身，所以沒有死畏。我個人認為：不畏懼貪慾等，沒有造作、聚集、毀壞。不畏懼惡道，這名為沒有造作的痛苦毀壞。不畏懼大眾。
【English Translation】 English version: Being firmly established in wisdom, one is free from the fear of not being able to survive.
Having entered this stage, one is endowed with twenty-five samadhis (states of meditative absorption), destroys the twenty-five existences (twenty-five states of being), and manifests the self-nature (inherent nature of self) within the twenty-five existences. The self-nature is the real nature, and the real nature is the Buddha-nature. Opening the knowledge and vision of the Buddha, initiating the true Middle Way, cutting off ignorance and delusion, manifesting the two bodies of Truth Body and Response Body, through the resonance of conditions, one can appear in hundreds of Buddha-worlds, manifest the bodies of the ten Dharma realms, and enter the wisdom ground of the Buddhas of the three times, able to benefit oneself and others, achieving true great joy, hence it is called the Ground of Joy.
This stage is endowed with four virtues: destroying the afflictions of the twenty-five existences is called purity; destroying the karma of the twenty-five existences is called self; not receiving the retribution of the twenty-five existences is called bliss; and being free from the birth and death of the twenty-five existences is called permanence. Permanence, bliss, self, and purity are called the manifestation of Buddha-nature, which is the meaning of this.
The Bodhisattvabhūmi Sūtra (Treatise on the Stages of the Bodhisattva's Career) says that those who are free from the five fears cultivate the wisdom of non-self, and the ego-attachment does not arise. How can there be love of self and love of possessions? This is being free from the fear of not being able to survive; not seeking anything from others, constantly benefiting all sentient beings, this is being free from the fear of bad reputation; not generating thoughts of self-view and ego-attachment in the mind, this is being free from the fear of death; upon the end of this life, one will surely meet with Buddhas and Bodhisattvas in future lives, this is being free from the fear of evil destinies; observing that there is no one in the world equal to oneself, let alone surpassing oneself, this is being free from the fear of the assembly. The Daśabhūmika Sūtra (Ten Stages Sutra) also says the same. The Daśabhūmika-śāstra (Commentary on the Ten Stages Sutra) explains: 'Among these, the first fear arises from the body; the second fear arises from the mouth; the third and fourth fears arise from the body; and the fifth fear arises from the mind.' 'Survival' refers to the various necessities used by the body, which can nourish life, called sustenance; sustenance is for survival. This speaks of the result from the perspective of the cause; Bodhisattvas do not have these fears. Furthermore, names and speech are lost through the mouth. Guarding one's reputation not for the sake of profit and offerings, not hoping for respect from others in the mind, hence it is called being free from bad reputation. The fifth fear arising from the mind can be understood. The third and fourth fears arise from the body. Loving good paths and hating evil paths, not having a body of love and hate, therefore there is no fear of evil destinies. Also, not loving or hating the body itself, therefore there is no fear of death. I personally believe: not fearing greed and desire, there is no creation, accumulation, or destruction. Not fearing evil destinies, this is called no uncreated suffering and destruction. Not fearing the assembly.
此是無作道立。無不活、無死畏，此是見性得常，無作滅立。
複次，破二十五有，有能含果。有破，故集諦壞；果破，故苦諦壞。得二十五三昧者，道諦立。見二十五有我性，我性即佛性，滅諦立。破二十五有，則無煩惱，是凈德；破二十五有，果故無苦，是常德；得二十五三昧是樂；見二十五我性是我，四德宛然矣。
今釋二十五三昧名，依四悉檀意：一、隨時趣立。如人多子，各立一名，使兄弟不濫。二十五三昧亦復如是，各舉一名，令世諦不亂，豈可定執也。二、隨其義便，各從所以而立一名也。三、隨事對當，各有主治，從對得名也。四、理實無名，而依理立字。雖有四意，多用對治、約理以立二十五三昧也。
通釋二十五，各為四意：一、出諸有過患。二、明本法功德。三、結行成三昧。四、慈悲破有。一一皆爾。
地獄有，用無垢三昧破者，地獄是重垢報處，報因則是垢，謂惡業垢、見思垢、塵沙垢、無明垢(其一)。菩薩先見此過，為破諸垢，修前來所明根本戒，破惡業垢；修前來所明背舍等定，伏見思垢；修前來所明生滅無生滅慧，破見思垢；修前來所明無量慧，破塵沙垢；修前來所明無作慧，破無明垢(其二)。破見思垢故，真諦三昧成；破惡業垢、塵沙垢故，俗諦三
【現代漢語翻譯】 現代漢語譯本： 這是無作道的建立。沒有不活，沒有死亡的恐懼，這是見性而得常，無作滅的建立。
其次，破除二十五有（二十五種存在狀態，包含欲界、色界、無色界眾生所處的各種境界），有能包含果報。有被破除，所以集諦（苦的根源）壞滅；果報被破除，所以苦諦（苦的真相）壞滅。獲得二十五三昧（二十五種禪定狀態）者，道諦（解脫苦的方法）建立。見到二十五有之我的本性，我的本性即是佛性，滅諦（苦的止息）建立。破除二十五有，就沒有煩惱，這是凈德（清凈的功德）；破除二十五有，因為沒有果報所以沒有苦，這是常德（永恒的功德）；獲得二十五三昧是樂（快樂的功德）；見到二十五有之我的本性就是我，四德（常、樂、我、凈）完全顯現。
現在解釋二十五三昧的名稱，依據四悉檀（四種解釋佛法的方法）的意義：一、隨時趣立（根據時機和眾生的根器而建立）。比如人有很多孩子，分別給他們取不同的名字，使兄弟之間不會混淆。二十五三昧也是這樣，各自舉出一個名字，使世俗的諦理不會混亂，怎麼可以執著于固定的名稱呢？二、隨其義便（根據其意義的方便）各自根據其作用而建立一個名字。三、隨事對當（根據事物相對的性質）各有主要對治的對象，從對治的關係中得到名稱。四、理實無名（從真理的層面來說沒有名稱），而依據真理而建立文字。雖然有四種意義，但多用對治、依據真理來建立二十五三昧。
總的解釋二十五有，各有四種意義：一、指出各種過患。二、闡明本法的功德。三、總結修行成就三昧。四、用慈悲破除有。每一個都是這樣。
地獄有（地獄道眾生的存在狀態），用無垢三昧破除，地獄是承受沉重罪業果報的地方，果報的原因就是垢，指惡業垢、見思垢、塵沙垢、無明垢（其中之一）。菩薩首先見到這些過患，爲了破除各種垢，修習前面所說的根本戒，破除惡業垢；修習前面所說的背舍等禪定，降伏見思垢；修習前面所說的生滅無生滅慧，破除見思垢；修習前面所說的無量慧，破除塵沙垢；修習前面所說的無作慧，破除無明垢（其中之二）。破除見思垢，所以真諦三昧成就；破除惡業垢、塵沙垢，所以俗諦三昧成就。
【English Translation】 English version: This is the establishment of the path of non-action (Wu Zuo Dao). There is no non-living, no fear of death; this is seeing one's nature and attaining permanence, the establishment of non-action cessation (Wu Zuo Mie).
Furthermore, breaking the twenty-five existences (Er Shi Wu You) (the various realms where beings in the desire realm, form realm, and formless realm reside), existence can contain karmic results. When existence is broken, the accumulation of suffering (Ji Di) (the cause of suffering) is destroyed; when karmic results are broken, the truth of suffering (Ku Di) (the reality of suffering) is destroyed. One who attains the twenty-five samadhis (Er Shi Wu San Mei) (twenty-five states of meditative absorption) establishes the path to liberation (Dao Di) (the method to end suffering). Seeing the self-nature within the twenty-five existences, this self-nature is Buddha-nature; the cessation of suffering (Mie Di) (the end of suffering) is established. Breaking the twenty-five existences eliminates afflictions, which is pure virtue (Jing De); breaking the twenty-five existences eliminates suffering because there are no karmic results, which is permanent virtue (Chang De); attaining the twenty-five samadhis is bliss (Le); seeing that the self-nature within the twenty-five existences is oneself, the four virtues (Si De) (permanence, bliss, self, purity) are fully manifested.
Now, explaining the names of the twenty-five samadhis, based on the meaning of the four siddhantas (Si Xi Tan) (four ways of explaining the Dharma): First, establishing according to the time and inclination (Sui Shi Qu Li). For example, if a person has many children, each is given a different name to avoid confusion among siblings. The twenty-five samadhis are also like this, each with a distinct name to prevent confusion in worldly truths; how can one cling to fixed names? Second, establishing according to the convenience of the meaning (Sui Qi Yi Bian), each name is established based on its function. Third, establishing according to the correspondence of things (Sui Shi Dui Dang), each has a primary object to be treated, and the name is derived from the relationship of treatment. Fourth, in reality, there is no name (Li Shi Wu Ming), but words are established based on the principle. Although there are four meanings, the twenty-five samadhis are mostly established using treatment and based on principle.
Generally explaining the twenty-five existences, each has four meanings: First, pointing out various faults. Second, clarifying the merits of the fundamental Dharma. Third, summarizing the practice that achieves samadhi. Fourth, using compassion to break through existence. Each is like this.
The existence of hell (Di Yu You) (the state of beings in the hell realm) is broken by the immaculate samadhi (Wu Gou San Mei); hell is a place where heavy karmic retribution is received, and the cause of retribution is defilement (Gou), referring to defilements of evil karma, defilements of views and thoughts, defilements of dust and sand, and defilements of ignorance (Wu Ming Gou) (one of them). Bodhisattvas first see these faults, and to break these defilements, they cultivate the fundamental precepts mentioned earlier, breaking the defilement of evil karma; they cultivate the meditations of back-turning and others mentioned earlier, subduing the defilements of views and thoughts; they cultivate the wisdom of arising and ceasing, non-arising and non-ceasing mentioned earlier, breaking the defilements of views and thoughts; they cultivate the immeasurable wisdom mentioned earlier, breaking the defilements of dust and sand; they cultivate the non-action wisdom mentioned earlier, breaking the defilements of ignorance (the second of them). By breaking the defilements of views and thoughts, the samadhi of ultimate truth (Zhen Di San Mei) is achieved; by breaking the defilements of evil karma and dust and sand, the samadhi of conventional truth (Su Di San Mei) is achieved.
昧成；破無明垢故，中道王三昧成(其三)。菩薩自破地獄諸垢時，句句皆有慈悲誓願，冥熏法界。彼地獄有，若有機緣，關於慈悲，以王三昧力，法性不動而能應之。如婆藪、調達，示所宜身，說所宜法。彼地獄中，若有善機，以持戒中，慈悲應之，令離苦得樂：有入空機，以生無生慧等，慈悲應之，令得真諦；有入假之機，以無量慧，慈悲應之，令得俗諦；有入中機，以無作慧，慈悲應之，令得王三昧。先自無垢，今令他無垢，故此三昧名無垢也(下去例如此，不復委記也)。
畜生有，用不退三昧破者，畜生無慚愧，退失善道，則是惡業故退、見思故退、塵沙故退、無明故退。菩薩為破諸退，修前持戒，破惡業退；修于禪定，伏見思退，修生無生慧，破見思退；修無量慧，破塵沙退；修無作慧，破無明退。見思破故，得位不退，真諦三昧成；惡業塵沙破故，得行不退，俗諦三昧成；無明破故，得念不退，中道三昧成。本修諸行，皆有慈悲誓願，冥熏法界。彼畜生中，若有機緣，關於慈悲，以王三昧力，不動法性而往應之。宜示何身，宜說何法，為龍、為象、鵽鳥、大鷲。若有善機，以戒、定慈悲應之，令出苦得樂；有入空機，以生無生慧慈悲應之，令出有得無，真諦三昧成；有入假機，以無量慧慈悲應之
【現代漢語翻譯】 現代漢語譯本： 昧成：因為破除了無明（avidyā）的污垢，所以中道王三昧（Middle Way King Samādhi）得以成就（這是第三個方面）。菩薩（Bodhisattva）自己破除地獄各種污垢的時候，每一句話都帶有慈悲的誓願，默默地熏習整個法界（dharmadhātu）。當地獄中的眾生，如果有與慈悲相應的機緣，菩薩就以王三昧的力量，在法性（dharmatā）不動搖的情況下，也能應化他們。例如婆藪（Vasubandhu）、調達（Devadatta），示現適合他們的身形，說適合他們的法。當地獄中，如果有善的機緣，菩薩就以持戒（śīla）的慈悲來應化他們，使他們脫離痛苦得到快樂；如果有進入空性（śūnyatā）的機緣，就以生無生慧（wisdom of arising without arising）等慈悲來應化他們，使他們得到真諦（paramārtha-satya）；如果有進入假有（provisional existence）的機緣，就以無量慧（immeasurable wisdom）的慈悲來應化他們，使他們得到俗諦（saṃvṛti-satya）；如果有進入中道（Middle Way）的機緣，就以無作慧（wisdom of non-action）的慈悲來應化他們，使他們得到王三昧。菩薩先讓自己沒有污垢，現在也讓其他眾生沒有污垢，所以這個三昧叫做無垢（stainless）。（下面的例子也像這樣，不再詳細記載了）。
畜生道（animal realm）的眾生，用不退三昧（Avivartika-samādhi）來破除他們的障礙。畜生沒有慚愧心，退失了善道，這是因為惡業（akuśala-karma）而退、因為見思惑（wrong views and thoughts）而退、因為塵沙惑（as numerous as dust grains）而退、因為無明而退。菩薩爲了破除這些退失，修習前面的持戒，破除惡業的退失；修習禪定（dhyāna），降伏見思惑的退失；修習生無生慧，破除見思惑的退失；修習無量慧，破除塵沙惑的退失；修習無作慧，破除無明的退失。見思惑破除后，得到位不退（stage of non-retrogression），真諦三昧成就；惡業和塵沙惑破除后，得到行不退（practice of non-retrogression），俗諦三昧成就；無明破除后，得到念不退（thought of non-retrogression），中道三昧成就。本來修習各種行的時候，都帶有慈悲的誓願，默默地熏習整個法界。在畜生道中，如果有與慈悲相應的機緣，菩薩就以王三昧的力量，在法性不動搖的情況下前往應化他們。應該示現什麼身形，應該說什麼法，是龍、是大象、是鵽鳥、是大鷲。如果有善的機緣，就用戒、定（samādhi）的慈悲來應化他們，使他們脫離痛苦得到快樂；如果有進入空性的機緣，就以生無生慧的慈悲來應化他們，使他們脫離有而得到無，真諦三昧成就；如果有進入假有的機緣，就以無量慧的慈悲來應化他們
【English Translation】 English version: Attainment: Because the defilements of ignorance (avidyā) are broken, the Middle Way King Samādhi is attained (this is the third aspect). When a Bodhisattva breaks the various defilements of hell, every phrase is accompanied by vows of loving-kindness and compassion, subtly influencing the entire dharmadhātu. If beings in hell have the opportunity to connect with compassion, the Bodhisattva, with the power of the King Samādhi, can respond to them without disturbing the nature of reality (dharmatā). For example, Vasubandhu and Devadatta manifest bodies suitable for them and speak Dharma suitable for them. If there is a good opportunity in hell, the Bodhisattva responds with the loving-kindness and compassion of upholding precepts (śīla), enabling them to leave suffering and attain happiness; if there is an opportunity to enter emptiness (śūnyatā), the Bodhisattva responds with the loving-kindness and compassion of the wisdom of arising without arising, enabling them to attain the ultimate truth (paramārtha-satya); if there is an opportunity to enter provisional existence, the Bodhisattva responds with the loving-kindness and compassion of immeasurable wisdom, enabling them to attain conventional truth (saṃvṛti-satya); if there is an opportunity to enter the Middle Way, the Bodhisattva responds with the loving-kindness and compassion of the wisdom of non-action, enabling them to attain the King Samādhi. The Bodhisattva first becomes free from defilements themselves, and now enables others to be free from defilements, so this samādhi is called 'stainless'. (The following examples are similar, and will not be recorded in detail).
For beings in the animal realm, the Non-retrogressing Samādhi (Avivartika-samādhi) is used to break through their obstacles. Animals lack shame and remorse, and lose the path of goodness, which is due to retrogression caused by evil karma (akuśala-karma), retrogression caused by wrong views and thoughts, retrogression caused by defilements as numerous as dust grains, and retrogression caused by ignorance. To break through these retrogressions, the Bodhisattva cultivates the aforementioned upholding of precepts, breaking through the retrogression of evil karma; cultivates dhyāna (meditative absorption), subduing the retrogression of wrong views and thoughts; cultivates the wisdom of arising without arising, breaking through the retrogression of wrong views and thoughts; cultivates immeasurable wisdom, breaking through the retrogression of defilements as numerous as dust grains; cultivates the wisdom of non-action, breaking through the retrogression of ignorance. When wrong views and thoughts are broken through, the stage of non-retrogression is attained, and the ultimate truth samādhi is accomplished; when evil karma and defilements as numerous as dust grains are broken through, the practice of non-retrogression is attained, and the conventional truth samādhi is accomplished; when ignorance is broken through, the thought of non-retrogression is attained, and the Middle Way samādhi is accomplished. Originally, when cultivating various practices, all were accompanied by vows of loving-kindness and compassion, subtly influencing the entire dharmadhātu. In the animal realm, if there is an opportunity to connect with compassion, the Bodhisattva, with the power of the King Samādhi, goes to respond to them without disturbing the nature of reality. What body should be manifested, what Dharma should be spoken, whether as a dragon, an elephant, a sandpiper, or a great eagle. If there is a good opportunity, the Bodhisattva responds with the loving-kindness and compassion of precepts and samādhi, enabling them to leave suffering and attain happiness; if there is an opportunity to enter emptiness, the Bodhisattva responds with the loving-kindness and compassion of the wisdom of arising without arising, enabling them to leave existence and attain non-existence, and the ultimate truth samādhi is accomplished; if there is an opportunity to enter provisional existence, the Bodhisattva responds with the loving-kindness and compassion of immeasurable wisdom.
，令免空得假，俗諦三昧成；有入中機，以無作慧，慈悲應之，令出邊入中，王三昧成。菩薩自既不退，令他不退，故名不退三昧也。
餓鬼有，用心樂三昧破者，此有常㢡飢渴惡業苦、見思煩惱苦、客塵闇障苦、無明根本苦。菩薩為破諸苦，修前持戒，破惡業苦；修定，伏見思苦；修生無生慧，破見思苦；修無量慧，破塵沙苦；修無作慧，破無明苦。破見思苦，無為心樂三昧成；破惡業塵沙苦，多聞分別樂三昧成；破無明苦，常樂三昧成。以本行慈悲，冥熏法界。彼餓鬼道，若有機緣，與慈悲相關，王三昧力，不動法性而往應之，示所宜身，說所宜法。若有善機，以持戒慈悲應之，手出香乳，施令飽滿；有入空機，以生無生慈悲應之，令到無為岸；有入假機，以無量慈悲應之，令遊戲於五道；有入中機，以無作慈悲應之，令凈於三毒根，成佛道無疑。菩薩自既得樂，又令他得樂，是故名為心樂三昧也。
阿修羅有，用歡喜三昧者，修羅多猜疑怖畏，則有惡業疑怖、見思疑怖、塵沙疑怖、無明疑怖。菩薩為破是諸疑怖而修諸行。修持于戒，破惡業疑怖；修諸禪定，伏見思怖；修生無生慧，破見思怖；修無量慧，破塵沙怖；修無作慧，破無明怖。見思破故，空法喜三昧成；惡業塵沙破故，一切眾生喜見三昧
【現代漢語翻譯】 現代漢語譯本： 從而使他們免於落入空性而獲得假有的境界，成就俗諦三昧（從真諦角度觀察世俗現象的禪定）；對於那些能夠進入中道的人，以無作慧（不執著于任何作為的智慧）和慈悲心來回應他們，使他們從偏頗的境地進入中道，成就王三昧（至高無上的禪定）。菩薩自己不退轉，也使他人不退轉，所以稱為不退三昧。
對於餓鬼道的眾生，用欣樂三昧來破除他們的痛苦。這些眾生常常遭受飢渴的惡業之苦、見思煩惱之苦、客塵闇障之苦、以及無明根本之苦。菩薩爲了破除這些痛苦，修持之前的持戒，破除惡業之苦；修持禪定，降伏見思之苦；修持生無生慧（體悟生滅不二的智慧），破除見思之苦；修持無量慧（廣闊無邊的智慧），破除塵沙之苦；修持無作慧，破除無明之苦。破除見思之苦，無為心樂三昧（無為而心生喜樂的禪定）成就；破除惡業和塵沙之苦，多聞分別樂三昧（通過廣博聞法和正確辨別而心生喜樂的禪定）成就；破除無明之苦，常樂三昧（恒常喜樂的禪定）成就。以根本的慈悲心，默默地熏習法界。如果餓鬼道的眾生有相應的機緣，與慈悲心相應，王三昧的力量，在不改變法性的前提下，前去應化，示現適合他們的身形，宣說適合他們的佛法。如果他們有行善的機緣，就用持戒的慈悲心來回應他們，從手中流出香甜的乳汁，施予他們使之飽滿；如果他們有進入空性的機緣，就用生無生的慈悲心來回應他們，使他們到達無為的彼岸；如果他們有進入假有的機緣，就用無量的慈悲心來回應他們，使他們在五道中自在遊戲；如果他們有進入中道的機緣，就用無作的慈悲心來回應他們，使他們清凈三毒的根本，成就佛道無疑。菩薩自己獲得快樂，又使他人獲得快樂，所以稱為心樂三昧。
對於阿修羅道的眾生，用歡喜三昧。阿修羅常常猜疑和怖畏，因此有惡業的疑怖、見思的疑怖、塵沙的疑怖、以及無明的疑怖。菩薩爲了破除這些疑怖而修持各種善行。修持戒律，破除惡業的疑怖；修持各種禪定，降伏見思的怖畏；修持生無生慧，破除見思的怖畏；修持無量慧，破除塵沙的怖畏；修持無作慧，破除無明的怖畏。見思破除，空法喜三昧（體悟空性而生歡喜的禪定）成就；惡業和塵沙破除，一切眾生喜見三昧（令一切眾生喜悅見到的禪定）成就
【English Translation】 English version: Thus, they are freed from falling into emptiness and attain the realm of provisional existence, achieving the Samadhi of Conventional Truth (contemplation of worldly phenomena from the perspective of ultimate truth); for those who are capable of entering the Middle Way, respond to them with the Wisdom of Non-Action (wisdom that does not cling to any action) and compassion, enabling them to move from biased states to the Middle Way, achieving the King Samadhi (supreme samadhi). The Bodhisattva, not retreating themselves, also causes others not to retreat, hence it is called the Non-retreating Samadhi.
For beings in the realm of hungry ghosts (餓鬼), use the Samadhi of Joyful Delight to break their suffering. These beings often suffer from the evil karma of hunger and thirst, the suffering of views and thoughts (見思煩惱), the suffering of defilements and obscurations (客塵闇障), and the fundamental suffering of ignorance (無明). To break these sufferings, the Bodhisattva cultivates the preceding precepts, breaking the suffering of evil karma; cultivates meditation, subduing the suffering of views and thoughts; cultivates the Wisdom of Birth and Non-Birth (生無生慧, wisdom that realizes the non-duality of birth and death), breaking the suffering of views and thoughts; cultivates immeasurable wisdom (無量慧), breaking the suffering of dust and sand; cultivates the Wisdom of Non-Action, breaking the suffering of ignorance. With the breaking of the suffering of views and thoughts, the Samadhi of Mindful Joy in Non-Action (無為心樂三昧, samadhi of joy arising from non-action) is achieved; with the breaking of the suffering of evil karma and dust and sand, the Samadhi of Joyful Sight for All Beings (多聞分別樂三昧, samadhi of joyful sight for all beings) is achieved; with the breaking of the suffering of ignorance, the Samadhi of Constant Joy (常樂三昧, samadhi of constant joy) is achieved. With the fundamental compassion, silently influence the Dharma Realm. If beings in the realm of hungry ghosts have the corresponding opportunity, resonating with compassion, the power of the King Samadhi, without altering the nature of Dharma, goes forth to respond, manifesting a suitable form, proclaiming suitable Dharma. If they have the opportunity to do good, respond to them with the compassion of upholding precepts, with fragrant milk flowing from the hand, bestowing it upon them to be full; if they have the opportunity to enter emptiness, respond to them with the compassion of birth and non-birth, enabling them to reach the shore of non-action; if they have the opportunity to enter provisional existence, respond to them with immeasurable compassion, enabling them to freely play in the five paths; if they have the opportunity to enter the Middle Way, respond to them with the compassion of non-action, enabling them to purify the root of the three poisons, achieving the path to Buddhahood without doubt. The Bodhisattva themselves attain joy, and also causes others to attain joy, therefore it is called the Samadhi of Mindful Joy.
For beings in the realm of Asuras (阿修羅), use the Samadhi of Joyful Delight. Asuras often have suspicion and fear, therefore there is the suspicion and fear of evil karma, the suspicion and fear of views and thoughts, the suspicion and fear of dust and sand, and the suspicion and fear of ignorance. To break these suspicions and fears, the Bodhisattva cultivates various good deeds. Cultivate precepts, breaking the suspicion and fear of evil karma; cultivate various meditations, subduing the fear of views and thoughts; cultivate the Wisdom of Birth and Non-Birth, breaking the fear of views and thoughts; cultivate immeasurable wisdom, breaking the fear of dust and sand; cultivate the Wisdom of Non-Action, breaking the fear of ignorance. With the breaking of views and thoughts, the Samadhi of Joyful Delight in Emptiness (空法喜三昧, samadhi of joyful delight in emptiness) is achieved; with the breaking of evil karma and dust and sand, the Samadhi of Joyful Sight for All Beings (一切眾生喜見三昧, samadhi of joyful sight for all beings) is achieved.
成；無明破故，喜王三昧成。以本諸行、慈悲誓願，冥熏法界。彼修羅中，若有機緣，關於慈悲，以王三昧力，不動法性而往應之，示所宜身，說所宜法。有善機者，應以持戒身慈悲，令離惡業怖；有入空機，應以生無生慈悲，令離見思怖；有入假機，應以無量慈悲，令離無知怖；有入中機，應以無作慈悲，令離無明怖。自證三喜，令他無復三怖，是故名歡喜三昧。此前悉用對治立名也。
弗婆提有，用日光三昧破者，日朝出於東，隨便為名耳。日譬智光，能照除迷惑，東天下人有惡業闇、見思闇、塵沙闇、無明闇。菩薩為照此諸闇故，修前戒光，破惡業闇；修禪定流光，伏見思闇；修一切智光，破見思闇；修道種智光，破塵沙闇；修一切種智光，破無明闇。破見思闇故，一切智日光三昧成；破塵沙闇故，道種智日光三昧成；無明闇破故，一切種智日光三昧成。以本行慈悲誓願，冥熏法界。彼弗婆提若有機緣，關於慈悲，王三昧力，不動法性而往應之，示身說法。若有事善機，以持戒慈悲應之，令免惡業闇；有入空機，以生無生慈悲應之，令免見思闇；有入假機，以無量慈悲應之，令免無知闇；有入中機，以無作慈悲應之，令免無明闇。自既破闇，亦令他破闇，故稱日光三昧也。
瞿耶尼有，用月光三昧
【現代漢語翻譯】 現代漢語譯本：成就；因為破除了無明，所以歡喜王三昧成就。憑藉著根本的諸種修行、慈悲誓願，默默地熏習整個法界。那些阿修羅中，如果有與慈悲相關的機緣，就以歡喜王三昧的力量，不改變法性的前提下前往應化，示現適合他們的身形，宣說適合他們的佛法。對於有行善根機緣的人，應該用持戒之身行慈悲，使他們遠離惡業的怖畏；對於有入空根機的人，應該用生無生慈悲，使他們遠離見思惑的怖畏；對於有入假根機的人，應該用無量慈悲，使他們遠離無知惑的怖畏；對於有入中根機的人，應該用無作慈悲，使他們遠離無明惑的怖畏。自己證得三種歡喜，使他人不再有三種怖畏，所以叫做歡喜三昧。這之前所說的都是用對治的方法來立名的。 弗婆提（Purvavideha，東勝身洲）有，用日光三昧破除迷惑的，因為太陽早上從東方升起，所以隨便以此為名。太陽比喻智慧之光，能夠照亮並消除迷惑，東方天下的人有惡業之黑暗、見思之黑暗、塵沙之黑暗、無明之黑暗。菩薩爲了照亮這些黑暗，所以修習前面的戒光，破除惡業之黑暗；修習禪定流光，降伏見思之黑暗；修習一切智光，破除見思之黑暗；修習道種智光，破除塵沙之黑暗；修習一切種智光，破除無明之黑暗。因為破除了見思之黑暗，所以一切智日光三昧成就；因為破除了塵沙之黑暗，所以道種智日光三昧成就；因為破除了無明之黑暗，所以一切種智日光三昧成就。憑藉著根本的修行、慈悲誓願，默默地熏習整個法界。那些弗婆提（Purvavideha，東勝身洲）中，如果有與慈悲相關的機緣，就以王三昧的力量，不改變法性的前提下前往應化，示現身形宣說佛法。如果有人有行善的根機，就用持戒的慈悲去應化他，使他免除惡業之黑暗；有人有入空的根機，就用生無生的慈悲去應化他，使他免除見思之黑暗；有人有入假的根機，就用無量的慈悲去應化他，使他免除無知之黑暗；有人有入中的根機，就用無作的慈悲去應化他，使他免除無明之黑暗。自己既然破除了黑暗，也使他人破除黑暗，所以稱為日光三昧。 瞿耶尼（Godaniya，西牛賀洲）有，用月光三昧
【English Translation】 English version: Accomplishment; because ignorance is destroyed, the Samadhi of Joyful King is accomplished. Relying on the fundamental practices, compassionate vows, and silently perfuming the entire Dharma realm. Among those Asuras, if there is an opportunity related to compassion, with the power of the Samadhi of Joyful King, without altering the Dharma nature, one goes to respond, manifesting a suitable form, and expounding the appropriate Dharma. For those with the opportunity to do good, one should use the compassionate body of upholding precepts, enabling them to be free from the fear of evil karma; for those with the opportunity to enter emptiness, one should use the compassion of arising without arising, enabling them to be free from the fear of views and thoughts; for those with the opportunity to enter provisionality, one should use immeasurable compassion, enabling them to be free from the fear of ignorance; for those with the opportunity to enter the middle way, one should use non-action compassion, enabling them to be free from the fear of ignorance. Oneself attains the three joys, enabling others to no longer have the three fears, therefore it is called the Samadhi of Joy. In Purvavideha (Purvavideha, Eastern Videha), there are those who use the Samadhi of Sunlight to destroy delusion, simply named because the sun rises in the east in the morning. The sun is a metaphor for the light of wisdom, which can illuminate and eliminate delusion. The people of the eastern world have the darkness of evil karma, the darkness of views and thoughts, the darkness of dust and sand, and the darkness of ignorance. Bodhisattvas, in order to illuminate these darknesses, cultivate the light of precepts, destroying the darkness of evil karma; cultivate the flowing light of meditation, subduing the darkness of views and thoughts; cultivate the light of all-knowing wisdom, destroying the darkness of views and thoughts; cultivate the light of the wisdom of the path, destroying the darkness of dust and sand; cultivate the light of all kinds of wisdom, destroying the darkness of ignorance. Because the darkness of views and thoughts is destroyed, the Samadhi of Sunlight of all-knowing wisdom is accomplished; because the darkness of dust and sand is destroyed, the Samadhi of Sunlight of the wisdom of the path is accomplished; because the darkness of ignorance is destroyed, the Samadhi of Sunlight of all kinds of wisdom is accomplished. Relying on the fundamental practices, compassionate vows, and silently perfuming the entire Dharma realm. In Purvavideha (Purvavideha, Eastern Videha), if there is an opportunity related to compassion, with the power of the Samadhi of the King, without altering the Dharma nature, one goes to respond, manifesting a body and expounding the Dharma. If someone has the opportunity to do good, one responds with the compassion of upholding precepts, enabling them to avoid the darkness of evil karma; if someone has the opportunity to enter emptiness, one responds with the compassion of arising without arising, enabling them to avoid the darkness of views and thoughts; if someone has the opportunity to enter provisionality, one responds with immeasurable compassion, enabling them to avoid the darkness of ignorance; if someone has the opportunity to enter the middle way, one responds with non-action compassion, enabling them to avoid the darkness of ignorance. Since one has destroyed the darkness, one also enables others to destroy the darkness, therefore it is called the Samadhi of Sunlight. In Godaniya (Godaniya, Western Godaniya), there is the Samadhi of Moonlight
破者，月夕初現於西，亦隨便立名。月亦照闇，例同日光(云云)。
郁單越，用熱焰三昧破者，北方是陰地冰結難銷，自非熱焰赫照，終不融冶。北天下人冰執無我，難可化度；若非智火慧焰，無我所心，終不得度。彼無我所，乃是妄計，猶有自性人我、法我、真如我。菩薩為破諸我，修生滅無生滅慧，破性人我；修無量慧，破法我；修無作慧，破真如我。得人空，成真諦智焰；得法空，成俗諦智焰；得真如空，成中道智焰。以本慈悲，冥熏法界。彼郁單越，若有機緣，關於慈悲，以王三昧力，不動法性，而往應之，示身說法。有善機，應以戒慈悲，令免妄計無我；有入空機，應以生無生慈悲，令免性我；有入假機，應以無量慈悲，令免法我；有入中機，以無作慈悲應之，令免真如我。自破妄我，令他破妄我，故名熱焰三昧也。
閻浮提有，用如幻三昧破者，南天下果報雜雜，壽命等不定，猶如幻化。此則從心幻出業，幻出見思，幻出無知，幻出無明。菩薩為破諸幻，從於持戒，幻出無作，破結業幻；從於禪定，幻出背舍；從生無生慧，幻出無漏；從無量慧，幻出有漏；從無作慧，幻出非漏非無漏。見思幻破，真諦幻成；無知幻破，俗諦幻成；無明幻破，中道幻成。故經言：「如來是大幻師。」彼閻浮
【現代漢語翻譯】 現代漢語譯本 『破』，指的是新月在西方初現，也可以隨意取名。月亮也能照亮黑暗，如同日光一樣（此處省略）。
『郁單越』（Uttara Kuru，北俱盧洲），用『熱焰三昧』（fiery flame samadhi）來破除執著，因為北方是陰寒之地，冰雪難以消融，如果不是熱焰照耀，終究無法融化。北俱盧洲的人執著于『無我』的觀念，難以教化；如果不是智慧之火和慧焰，以及『無我所』之心，最終無法得度。他們所執著的『無我所』，實際上是虛妄的計較，仍然存在自性我、法我、真如我。菩薩爲了破除各種『我』的執著，修習生滅和無生滅的智慧，破除自性我；修習無量智慧，破除法我；修習無作智慧，破除真如我。證得人空，成就真諦智焰；證得法空，成就俗諦智焰；證得真如空，成就中道智焰。以本有的慈悲心，默默地熏習法界。對於郁單越的眾生，如果有相應的機緣，與慈悲相應，就以王三昧的力量，不改變法性，而前往應化，示現身相說法。對於有善根機緣的眾生，應以持戒的慈悲來教化，使他們免於虛妄地執著于『無我』；對於有入空機緣的眾生，應以生無生的慈悲來教化，使他們免於執著于自性我；對於有入假機緣的眾生，應以無量的慈悲來教化，使他們免於執著於法我；對於有入中機緣的眾生，應以無作的慈悲來應化他們，使他們免於執著于真如我。自己破除虛妄的我執，也令他人破除虛妄的我執，所以稱為『熱焰三昧』。
『閻浮提』（Jambudvipa，南贍部洲）的眾生，用『如幻三昧』（illusion-like samadhi）來破除執著，因為南贍部洲的果報復雜多樣，壽命等也不確定，如同幻化一般。這是因為從心中幻化出業，幻化出見思惑，幻化出無知，幻化出無明。菩薩爲了破除各種幻化，從持戒入手，幻化出無作，破除結業的幻化；從禪定入手，幻化出背舍；從生無生慧入手，幻化出無漏；從無量慧入手，幻化出有漏；從無作慧入手，幻化出非漏非無漏。見思惑的幻化破除，真諦的幻化成就；無知的幻化破除，俗諦的幻化成就；無明的幻化破除，中道的幻化成就。所以經中說：『如來是大幻師。』對於閻浮
【English Translation】 English version 『Broken』 refers to the new moon appearing in the west, and can be named arbitrarily. The moon also illuminates the darkness, just like sunlight (omitted here).
For 『Uttara Kuru』 (Northern Continent), the 『fiery flame samadhi』 is used to break attachments because the north is a cold and yin place where ice and snow are difficult to melt. If it weren't for the fiery flames illuminating it, it would never melt. The people of Uttara Kuru are attached to the concept of 『no-self』 (anatta) and are difficult to transform. If it weren't for the fire of wisdom and the flames of insight, and the mind of 『no-mine,』 they would ultimately not be liberated. Their attachment to 『no-mine』 is actually a false calculation; there still exists the self-nature self, the dharma self, and the tathata self. Bodhisattvas, in order to break all attachments to 『self,』 cultivate the wisdom of arising and ceasing and non-arising and non-ceasing to break the self-nature self; cultivate immeasurable wisdom to break the dharma self; cultivate non-doing wisdom to break the tathata self. Attaining emptiness of person, they accomplish the flame of true reality wisdom; attaining emptiness of dharma, they accomplish the flame of conventional reality wisdom; attaining emptiness of tathata, they accomplish the flame of the middle way wisdom. With their inherent compassion, they silently熏習(perfume) the dharma realm. For the beings of Uttara Kuru, if there is a corresponding opportunity related to compassion, they use the power of the King Samadhi, without changing the nature of dharma, to go and respond, manifesting bodies to teach the dharma. For beings with good roots and opportunities, they should be taught with the compassion of upholding precepts, so that they can avoid falsely clinging to 『no-self』; for beings with opportunities to enter emptiness, they should be taught with the compassion of arising and non-arising, so that they can avoid clinging to the self-nature self; for beings with opportunities to enter the provisional, they should be taught with immeasurable compassion, so that they can avoid clinging to the dharma self; for beings with opportunities to enter the middle way, they should respond to them with non-doing compassion, so that they can avoid clinging to the tathata self. Breaking one's own false self-attachment and also causing others to break their false self-attachment is why it is called 『fiery flame samadhi.』
For the beings of 『Jambudvipa』 (Southern Continent), the 『illusion-like samadhi』 is used to break attachments because the karmic retributions of Jambudvipa are complex and diverse, and lifespans are uncertain, like illusions. This is because karma is幻化(illusorily) produced from the mind, views and thoughts are幻化(illusorily) produced, ignorance is幻化(illusorily) produced, and fundamental ignorance is幻化(illusorily) produced. Bodhisattvas, in order to break all illusions, start from upholding precepts,幻化(illusorily) producing non-doing, breaking the illusion of karmic obstructions; starting from dhyana,幻化(illusorily) producing 背舍(liberation); starting from the wisdom of arising and non-arising,幻化(illusorily) producing non-outflow; starting from immeasurable wisdom,幻化(illusorily) producing outflow; starting from non-doing wisdom,幻化(illusorily) producing neither outflow nor non-outflow. The illusion of views and thoughts is broken, and the illusion of true reality is accomplished; the illusion of ignorance is broken, and the illusion of conventional reality is accomplished; the illusion of fundamental ignorance is broken, and the illusion of the middle way is accomplished. Therefore, the sutra says: 『The Tathagata is a great illusionist.』 For Jambudvipa
提，有諸機緣關於誓願，以本慈悲，隨感應之，自破諸幻，成他諸幻，是故名為如幻三昧。余如上說。
四天王有，用不動三昧破者，此天守護國土遊行世界，則有果報動，見思、塵沙、無明等動。菩薩修諸行，破諸動，成三昧。誓願熏、機緣感，以本慈悲令他破四動，成三不動，是故名不動三昧。委悉如上說。
三十三天有，用難伏三昧者，此是地居之頂，即是果報難伏，見思、塵沙、無明等難伏。菩薩修諸行，出其上，破諸難伏，自成三昧。誓願熏他。若有機緣，以本慈悲，令他得證，是故三昧名為難伏。余如上說。
焰摩天有，用悅意三昧破者，此天處空，無刀杖戰鬥，以之為悅。此是果報中悅，而未有不動業悅，亦無無漏、道種智、中智等悅。菩薩為破諸不悅而修諸行，自成三諦悅意三昧。誓熏法界。有機緣者，以本慈悲，令他意悅，是故三昧名為悅意。余如上說。
兜率陀天有，用青色三昧破者。真諦三藏云：「此天果報樂青，宮殿服玩等一切皆青。」菩薩為破諸青，修第一義，非青黃赤白，而見青黃赤白。第一義非戒、定、慧，而戒、定、慧。以戒破果報青；以生無生慧破見思青。非真見真，非假見假，非中見中，亦復如是。三青障破，自成三諦三青三昧。乃至感應成他三昧，
【現代漢語翻譯】 現代漢語譯本：提問：存在各種因緣關於誓願，憑藉根本的慈悲，隨著眾生的感應而示現，自身破除各種幻象，成就他人的各種幻象，因此名為如幻三昧（如夢如幻的禪定）。其餘的解釋如上文所說。
四天王天（佛教神話中位於須彌山山腰的四個天王所居住的天界）有，用不動三昧（不為外境所動搖的禪定）破除各種動搖。此天守護國土和**世界，則有果報的動搖，以及見思惑（知見上的迷惑和思想上的煩惱）、塵沙惑（菩薩教化眾生的障礙）、無明惑（根本的迷惑）等動搖。菩薩修習各種修行，破除各種動搖，成就三昧。憑藉誓願的熏習、機緣的感應，以根本的慈悲令他人破除四種動搖，成就三種不動，因此名為不動三昧。詳細的解釋如上文所說。
三十三天（佛教神話中位於須彌山頂的天界）有，用難伏三昧（難以被降伏的禪定）者，此是地居天的頂端，即是果報難以被降伏，見思惑、塵沙惑、無明惑等難以被降伏。菩薩修習各種修行，超越其上，破除各種難以被降伏的，自身成就三昧。誓願熏習他人。若有眾生有相應的機緣，以根本的慈悲，令他人得以證悟，因此此三昧名為難伏。其餘的解釋如上文所說。
焰摩天（佛教神話中的欲界第三天）有，用悅意三昧（令人喜悅的禪定）破除各種不悅。此天處於空中，沒有刀杖戰鬥，以此為喜悅。這是果報中的喜悅，但還沒有不動業的喜悅，也沒有無漏智（沒有煩惱的智慧）、道種智（通達一切道的智慧）、中智（中道的智慧）等喜悅。菩薩爲了破除各種不悅而修習各種修行，自身成就三諦（空、假、中三諦）悅意三昧。誓願熏習法界。若有眾生有相應的機緣，以根本的慈悲，令他人意悅，因此此三昧名為悅意。其餘的解釋如上文所說。
兜率陀天（佛教神話中的欲界第四天）有，用青色三昧（觀想青色的禪定）破除各種青色。真諦三藏（佛教翻譯家）說：『此天果報的快樂是青色的，宮殿、服飾、玩物等一切都是青色的。』菩薩爲了破除各種青色，修習第一義諦（最高的真理），非青黃赤白，而能見青黃赤白。第一義諦非戒、定、慧，而能體現戒、定、慧。以戒破除果報的青色；以生無生慧（體悟萬法不生不滅的智慧）破除見思惑的青色。非真見真，非假見假，非中見中，也是如此。三種青色的障礙破除，自身成就三諦三青三昧。乃至感應眾生，成就他人的三昧。
【English Translation】 English version: Question: There are various conditions related to vows, relying on fundamental compassion, manifesting according to the sentient beings' responses, personally breaking through various illusions, and accomplishing various illusions for others, therefore it is called the 'Illusion-like Samadhi' (a meditative state like a dream or illusion). The rest of the explanation is as mentioned above.
The Heaven of the Four Heavenly Kings (in Buddhist mythology, the heaven where the four heavenly kings reside, located on the waist of Mount Sumeru) has, using the 'Immovable Samadhi' (a meditative state unshaken by external circumstances) to break through various disturbances. This heaven protects the country and the **world, thus there are disturbances of karmic retribution, as well as the disturbances of views and thoughts (delusions in views and afflictions in thoughts), dust-like delusions (obstacles for Bodhisattvas in teaching sentient beings), ignorance delusions (fundamental delusions), etc. Bodhisattvas cultivate various practices, break through various disturbances, and accomplish samadhi. Relying on the influence of vows and the response of conditions, with fundamental compassion, they enable others to break through the four types of disturbances and accomplish the three types of immovability, therefore it is called the 'Immovable Samadhi'. Detailed explanations are as mentioned above.
The Heaven of the Thirty-three (in Buddhist mythology, the heaven located on the summit of Mount Sumeru) has, using the 'Difficult-to-Subdue Samadhi' (a meditative state difficult to be conquered), this is the summit of the earth-dwelling heavens, which means the karmic retribution is difficult to be subdued, views and thoughts delusions, dust-like delusions, ignorance delusions, etc., are difficult to be subdued. Bodhisattvas cultivate various practices, transcend above it, break through various difficult-to-subdue things, and personally accomplish samadhi. Vows influence others. If sentient beings have corresponding conditions, with fundamental compassion, they enable others to attain enlightenment, therefore this samadhi is called 'Difficult-to-Subdue'. The rest of the explanation is as mentioned above.
The Yama Heaven (in Buddhist mythology, the third heaven of the desire realm) has, using the 'Pleasing Samadhi' (a meditative state that brings joy) to break through various displeasures. This heaven is in the air, without swords or battles, taking this as joy. This is the joy in karmic retribution, but there is no joy of immovable karma, nor the joy of non-outflow wisdom (wisdom without afflictions), wisdom of the path seeds (wisdom that penetrates all paths), middle wisdom (wisdom of the middle way), etc. Bodhisattvas cultivate various practices to break through various displeasures, and personally accomplish the 'Three Truths' (the three truths of emptiness, provisional existence, and the middle way) Pleasing Samadhi. Vows influence the Dharma realm. If sentient beings have corresponding conditions, with fundamental compassion, they bring joy to others, therefore this samadhi is called 'Pleasing'. The rest of the explanation is as mentioned above.
The Tushita Heaven (in Buddhist mythology, the fourth heaven of the desire realm) has, using the 'Blue Color Samadhi' (a meditative state contemplating the color blue) to break through various blue colors. The Tripitaka Master Paramartha (Buddhist translator) said: 'The happiness of karmic retribution in this heaven is blue, the palaces, clothing, playthings, etc., are all blue.' Bodhisattvas cultivate the first principle (the highest truth), which is neither blue, yellow, red, nor white, but can see blue, yellow, red, and white, in order to break through various blue colors. The first principle is not precepts, concentration, or wisdom, but can embody precepts, concentration, and wisdom. Using precepts to break through the blue color of karmic retribution; using the wisdom of non-origination (wisdom that realizes the non-origination and non-extinction of all dharmas) to break through the blue color of views and thoughts delusions. Not seeing the real as real, not seeing the provisional as provisional, not seeing the middle as the middle, it is also like this. The obstacles of the three blues are broken through, and one personally accomplishes the Three Truths Three Blue Samadhi. And even responding to sentient beings, accomplishing samadhi for others.
例上可解。
黃色三昧破化樂天有，赤色三昧破他化自在天有，白色三昧破初禪有，皆是果報。白等，例青色三昧，大意可解。白色三昧者，初禪離五欲為白；未離覺觀故是黑。見思、塵沙、無明等黑，破此諸黑，修諸行白，自成三昧。又成他三昧，如上說。
種種三昧破梵王有者，梵王主領大千界，種類既多，即是果報種種；未見種種空、種種假、種種中。破此種種，修種種行。自成種種，亦成他種種。如上說。
二禪，用雙三昧者，二禪獨有內凈、喜兩支，余支與余禪共，此即果報雙。而未見雙空、雙假、雙中。例如上說。
三禪，用雷音三昧者，此禪樂最深，如冰魚蟄蟲，是果報著樂，又著空樂、假樂、中樂。為驚駭諸樂，修諸雷音之行。余如上說。
四禪，用注雨三昧者，四禪如大地，具種種種子。若不得雨，芽不得生。一切善根，在四禪中，謂業種、三諦種。修諸行雨，自生三昧；慈悲應機，生他三昧(云云)。
無想天有，用如虛空三昧者，外道非空，妄計涅槃，謂果報非空，三諦皆非虛無。修諸空凈之行，自成、成他(云云)。
阿那含天，用照鏡三昧。此聖無漏天，雖得凈色，但是報凈色。未究盡色空，如鏡未極明；未知色假，如鏡未有影；未知色中，
【現代漢語翻譯】 現代漢語譯本 黃色三昧破化樂天（Nirmāṇarati）有，赤色三昧破他化自在天（Paranirmitavasavarti）有，白色三昧破初禪有，這些都是果報。白色等，可以參照青色三昧，大意可以理解。白色三昧，是因為初禪離開了五欲所以是白色；但還沒有離開覺觀，所以是黑色。見思惑、塵沙惑、無明惑等都是黑色，破除這些黑色，修習各種行門的白色，自然成就三昧。也能成就他人的三昧，如上面所說。
種種三昧破梵王有，梵王（Brahmā）主領大千世界，種類繁多，這就是果報的種種；但還沒有見到種種空、種種假、種種中。破除這些種種，修習各種行門。自然成就種種，也能成就他人種種。如上面所說。
二禪，用雙三昧，二禪獨有內凈、喜兩種禪支，其餘禪支與其他禪定共有，這就是果報的雙。但還沒有見到雙空、雙假、雙中。例如上面所說。
三禪，用雷音三昧，此禪的快樂最深，如同冰魚蟄蟲，這是果報的執著于快樂，又執著于空樂、假樂、中樂。爲了驚醒這些執著，修習各種雷音的行門。其餘的如上面所說。
四禪，用注雨三昧，四禪如同大地，具有各種種子。如果沒有雨水，芽就無法生長。一切善根，都在四禪中，指的是業種、三諦種。修習各種行門的雨水，自然產生三昧；慈悲應機，產生他人的三昧（等等）。
無想天有，用如虛空三昧，外道認為不是空，錯誤地認為那是涅槃，認為果報不是空，三諦都不是虛無。修習各種空凈的行門，自然成就，成就他人（等等）。
阿那含天（Anāgāmin），用照鏡三昧。這些聖者的無漏天，雖然得到了清凈的色，但這只是報得的清凈色。還沒有徹底明白色的空性，如同鏡子還沒有達到極度的明亮；不知道色的假有，如同鏡子還沒有影像；不知道色的中道，
【English Translation】 English version The yellow Samadhi breaks the existence of Nirmāṇarati (Heaven of Enjoying the Transformation of Others), the red Samadhi breaks the existence of Paranirmitavasavarti (Heaven of Controlling the Transformations of Others), and the white Samadhi breaks the existence of the First Dhyana Heaven; all these are karmic rewards. The white and so on, can refer to the blue Samadhi, the general meaning can be understood. The white Samadhi is because the First Dhyana has left the five desires, so it is white; but it has not yet left perception and observation, so it is black. The delusions of views and thoughts, the delusions like dust and sand, and the delusions of ignorance are all black; breaking these blacks, cultivating various practices of white, naturally achieves Samadhi. It can also achieve the Samadhi of others, as mentioned above.
The various Samadhis break the existence of Brahmā (King of Brahma Heaven), Brahmā is the lord of the great chiliocosm, and the types are numerous, which is the variety of karmic rewards; but he has not yet seen the various emptiness, various provisionality, and various middle ways. Breaking these various things, cultivating various practices. Naturally achieves various things, and can also achieve various things for others. As mentioned above.
The Second Dhyana uses the dual Samadhi, the Second Dhyana uniquely has the two branches of inner purity and joy, the remaining branches are shared with other Dhyanas, which is the dual of karmic rewards. But he has not yet seen dual emptiness, dual provisionality, and dual middle way. For example, as mentioned above.
The Third Dhyana uses the thunderous sound Samadhi, the joy of this Dhyana is the deepest, like hibernating fish and insects, this is the karmic reward of attachment to joy, and also attachment to the joy of emptiness, the joy of provisionality, and the joy of the middle way. In order to startle these attachments, cultivate various practices of thunderous sound. The rest is as mentioned above.
The Fourth Dhyana uses the rain-pouring Samadhi, the Fourth Dhyana is like the earth, with various seeds. If there is no rain, the sprouts cannot grow. All good roots are in the Fourth Dhyana, referring to the seeds of karma and the seeds of the Three Truths. Cultivating various practices of rain, naturally produces Samadhi; compassion responds to the opportunity, producing Samadhi for others (etc.).
The Heaven of Non-Perception has the Samadhi like empty space, the heretics think it is not empty, mistakenly thinking it is Nirvana, thinking that the karmic reward is not empty, and the Three Truths are not illusory. Cultivating various practices of emptiness and purity, naturally achieves, achieves others (etc.).
The Anāgāmin (Non-Returner) Heaven uses the mirror-reflecting Samadhi. These saints' non-outflow heavens, although they have obtained pure form, this is only the pure form obtained as a reward. They have not yet fully understood the emptiness of form, like a mirror that has not reached extreme brightness; they do not know the provisional existence of form, like a mirror that has no image; they do not know the middle way of form,
如未達鏡圓。余如上說。
空處，用無礙三昧者，此定得出色籠，即果報無礙，未是空、假、中等無礙。余如上說。
識處，用常三昧者，此定謂識相續不斷為常，此乃定報，非三無為常、化用常、常樂常。例如上(云云)。
不用處，以樂三昧破者，此處如癡，癡故是苦，乃至無明苦。例如上(云云)。
非想非非想，用我三昧破者，頂天謂是涅槃果報，猶有細煩惱不自在，乃至無明不自在。修行破之，得真我、隨俗我、常樂我。例如上(云云)。
此二十五皆稱三昧者，調直定也。真諦以空無漏為調直；出假以稱機為調直；中道遮二邊為調直。故皆具三諦，則通稱三昧。又稱王者，空、假調直，未得為王，所以二乘入空，菩薩出假，不名法王。中道調直，故得稱王。一一三昧皆有中道，悉稱為王。《大經》云：「是二十五三昧名諸三昧王」，即其位高義；「若入是三昧，一切三昧悉入其中」，即其體廣義；「應二十五有機」，即其用長也。
無畏地中，具得二十五三昧種種力用。須彌入芥，不傷樹木；毛孔納海，不嬈龜魚；雖處地獄，身心無苦。變通出沒，不動而遠，即其妙義。蓋乃慧聖行成，能有是力也。問：
三昧破有，乃是《涅槃》之文，何得釋此？答：
【現代漢語翻譯】 現代漢語譯本：如果未能達到鏡圓的境界，其餘的都和上面所說的一樣。
空無邊處，如果使用無礙三昧，這種禪定只能得到色籠，也就是果報上的無礙，還不是空、假、中等方面的無礙。其餘的都和上面所說的一樣。
識無邊處，如果使用常三昧，這種禪定認為識相續不斷就是常，這只是禪定的果報，不是三無為的常、化用的常、常樂的常。例如上面所說。
無所有處，如果用樂三昧來破除，這個地方就像愚癡一樣，因為愚癡所以是苦，乃至無明也是苦。例如上面所說。
非想非非想處，如果用我三昧來破除，認為到達頂天就是涅槃的果報，但仍然有細微的煩惱不自在，乃至無明也不自在。通過修行破除它，就能得到真我、隨俗我、常樂我。例如上面所說。
這二十五種都稱為三昧，意思是調直禪定。真諦認為以空無漏為調直；出假認為以稱機為調直；中道認為遮蔽二邊為調直。所以都具備三諦，因此可以統稱為三昧。又稱為王者，空、假調直，還不能稱為王，所以二乘入空，菩薩出假，不能稱為法王。中道調直，所以才能稱為王。每一個三昧都具有中道，都可以稱為王。《大經》（《大般涅槃經》）說：『這二十五種三昧名為諸三昧王』，就是指它的地位高；『如果進入這種三昧，一切三昧都進入其中』，就是指它的本體廣大；『應該有二十五種機能』，就是指它的作用長遠。
在無畏地中，完全可以得到二十五種三昧的種種力量和作用。須彌山進入芥子，不會損傷樹木；毛孔容納大海，不會驚擾龜魚；即使身處地獄，身心也沒有痛苦。變通出沒，不動而遠，這就是它的妙義。大概是慧聖修行成就，才能有這種力量。問：
用三昧破除有，是《涅槃經》（《大般涅槃經》）的文句，為什麼在這裡解釋？答：
【English Translation】 English version: If one has not attained the mirror-like perfection, the rest is as described above.
In the realm of infinite space (空無邊處), if one uses the Unobstructed Samadhi (無礙三昧), this concentration can only obtain the 'cage of form' (色籠), which is unobstructedness in terms of karmic retribution (果報), but it is not unobstructedness in terms of emptiness (空), provisional existence (假), and the Middle Way (中). The rest is as described above.
In the realm of infinite consciousness (識無邊處), if one uses the Constant Samadhi (常三昧), this concentration considers the continuous flow of consciousness as constant. This is merely the reward of concentration, not the constancy of the three unconditioned dharmas (三無為), the constancy of transformation (化用), or the constancy of eternal bliss (常樂). For example, as mentioned above.
In the realm of nothingness (無所有處), if one uses the Bliss Samadhi (樂三昧) to break through, this place is like delusion (癡), and because of delusion, there is suffering, even ignorance (無明) is suffering. For example, as mentioned above.
In the realm of neither perception nor non-perception (非想非非想處), if one uses the Self Samadhi (我三昧) to break through, considering reaching the peak of existence as the reward of Nirvana, there are still subtle afflictions (煩惱) and a lack of freedom, even ignorance is not free. By cultivating to break through it, one can attain the true self (真我), the conventional self (隨俗我), and the self of eternal bliss (常樂我). For example, as mentioned above.
These twenty-five are all called Samadhis, meaning 'adjusting and straightening' concentration (調直定). The True Meaning (真諦) considers emptiness without outflows (空無漏) as adjusting and straightening; provisional existence considers adapting to the occasion (稱機) as adjusting and straightening; the Middle Way considers遮蔽二邊 as adjusting and straightening. Therefore, all possess the three truths (三諦), and thus can be collectively called Samadhis. They are also called Kings (王者), because emptiness and provisional existence, though adjusted and straightened, are not yet considered kings. Therefore, the two vehicles (二乘) enter emptiness, and Bodhisattvas emerge into provisional existence, but they are not called Dharma Kings (法王). The Middle Way is adjusted and straightened, so it can be called King. Each Samadhi possesses the Middle Way and can be called King. The Mahāparinirvāṇa Sūtra (大經) says: 'These twenty-five Samadhis are called the Kings of all Samadhis,' which refers to their high position; 'If one enters this Samadhi, all Samadhis enter into it,' which refers to its vast essence; 'There should be twenty-five functions (有機),' which refers to its long-lasting effect.
In the Fearless Ground (無畏地), one can fully obtain the various powers and functions of the twenty-five Samadhis. Mount Sumeru (須彌) enters a mustard seed without harming trees; pores contain the ocean without disturbing turtles and fish; even when in hell, the body and mind have no suffering. Transformation and appearance, disappearing and reappearing, being far away without moving, this is its wondrous meaning. It is probably because the wise sage (慧聖) has perfected cultivation that they can have this power. Question:
Using Samadhi to break through existence is a passage from the Nirvana Sutra (涅槃經), why is it being explained here? Answer:
第三云：「破有法王，出現於世，隨眾生欲，而為說法。」四意明文，宛然具足。又《涅槃》明菩薩破有，此經明法王破有，彌顯其義也。明聖行竟。
二、梵行者，梵者，凈也。無二邊愛見證得，名之為凈。以此凈法，與拔眾生，即是無緣慈、悲、喜、舍也。
菩薩以大涅槃心，修于聖行，得無畏地，具二十五三昧無方大用。爾時慈悲是真梵行，非余梵天所修四無量心，亦非三藏、通教，眾生緣、法緣等慈悲也。以今慈、悲、喜、舍，熏修眾行，無不成辦。《大經》云：「若有人問：誰是一切諸善根本？當言：慈是。」慈既是行本，故言梵行。若依圓語，亦如《大經》：「慈即如來，慈即佛性」。慈若不具佛十力、四無所畏、三十二相者，是聲聞慈；若具足者，是如來慈。是慈即是大法聚；是慈即是大涅槃。慈力弘深，具一切福德莊嚴，故名梵行。
三、天行者，第一義天，天然之理，此語道前；由理成行，此語道中；由行理顯，此語道后。今約由理成行，故言天行。菩薩雖入初地，初地不應住，以有所得故。修上十地慧，十重發真修慧，由理成行，名為天行。天行即智慧莊嚴。上求佛道，故有聖行、天行；下化眾生故，有梵行、病行、嬰兒行也。
四嬰兒行者，若福慧轉增，實相彌
【現代漢語翻譯】 現代漢語譯本： 第三種是『破有法王』（打破有相之法的法王），出現在世間，隨順眾生的慾望，而為他們說法。』這四種意義的經文，宛然具足。而且《涅槃經》（Nirvana Sutra）說明菩薩打破有相，此經說明法王打破有相，更加彰顯了這個意義。關於明聖行的解釋完畢。
第二、梵行，梵的意思是清凈。沒有二邊的愛見，證得清凈的境界，名為清凈。用這種清凈的法，來救拔眾生，就是無緣慈、悲、喜、舍。
菩薩以大涅槃心，修習聖行，得到無畏的境界，具備二十五種三昧的無方大用。這時所發的慈悲才是真正的梵行，不是其他梵天所修的四無量心，也不是三藏教、通教的眾生緣、法緣等慈悲。用現在的慈、悲、喜、舍，熏修各種修行，沒有不能成就的。《大經》（Mahaparinirvana Sutra）說：『如果有人問：誰是一切諸善的根本？應當回答：慈是。』慈既然是修行的根本，所以稱為梵行。如果依照圓教的說法，也像《大經》所說：『慈就是如來，慈就是佛性』。慈如果不具備佛的十力、四無所畏、三十二相，那就是聲聞的慈；如果具足這些，那就是如來的慈。這種慈就是大法聚；這種慈就是大涅槃。慈的力量弘大深遠，具備一切福德莊嚴，所以名為梵行。
第三、天行，第一義天，是天然之理，這是在說道理之前；由理成就修行，這是在說道理之中；由修行顯現道理，這是在說道理之後。現在說的是由理成就修行，所以稱為天行。菩薩即使進入初地，初地也不應該住留，因為還有所得的緣故。修習上面的十地智慧，十重地發起真實修慧，由理成就修行，名為天行。天行就是智慧莊嚴。向上追求佛道，所以有聖行、天行；向下化度眾生，所以有梵行、病行、嬰兒行。
第四、嬰兒行，如果福慧逐漸增長，實相更加
【English Translation】 English version: Third is: 'The Dharma King who destroys existence' (破有法王), appears in the world, according to the desires of sentient beings, and preaches the Dharma for them.' These four meanings of the scriptures are fully present. Moreover, the Nirvana Sutra (涅槃經) explains that Bodhisattvas destroy existence, and this sutra explains that the Dharma King destroys existence, further highlighting this meaning. The explanation of illuminating the Holy Conduct is complete.
Second, Brahma-conduct (梵行), Brahma means purity. Without the love and views of the two extremes, attaining the state of purity is called purity. Using this pure Dharma to save sentient beings is unconditioned loving-kindness, compassion, joy, and equanimity.
Bodhisattvas, with the mind of Great Nirvana (大涅槃), cultivate Holy Conduct, attain the state of fearlessness, and possess the boundless great function of twenty-five Samadhis. At this time, the loving-kindness and compassion that arise are true Brahma-conduct, not the four immeasurable minds cultivated by other Brahma heavens, nor the loving-kindness and compassion of sentient being-conditioned or Dharma-conditioned causes of the Three Vehicles or Common Teachings. Using the present loving-kindness, compassion, joy, and equanimity to cultivate all practices, there is nothing that cannot be accomplished. The Mahaparinirvana Sutra (大經) says: 'If someone asks: Who is the root of all good? One should answer: Loving-kindness is.' Since loving-kindness is the root of practice, it is called Brahma-conduct. If according to the perfect teaching, it is also as the Mahaparinirvana Sutra says: 'Loving-kindness is the Tathagata, loving-kindness is Buddha-nature.' If loving-kindness does not possess the ten powers, four fearlessnesses, and thirty-two marks of a Buddha, it is the loving-kindness of a Sravaka; if it possesses these fully, it is the loving-kindness of a Tathagata. This loving-kindness is the great Dharma gathering; this loving-kindness is Great Nirvana. The power of loving-kindness is vast and profound, possessing all the adornments of blessings and virtues, therefore it is called Brahma-conduct.
Third, Heavenly Conduct (天行), the First Principle Heaven (第一義天) is the natural principle, this is before speaking of the path; from principle to accomplish practice, this is in the midst of speaking of the path; from practice to reveal principle, this is after speaking of the path. Now we are talking about accomplishing practice from principle, so it is called Heavenly Conduct. Even if a Bodhisattva enters the first ground, they should not dwell in the first ground, because there is still something to be gained. Cultivating the wisdom of the upper ten grounds, the ten levels of developing true cultivation wisdom, from principle to accomplish practice, is called Heavenly Conduct. Heavenly Conduct is the adornment of wisdom. Seeking the Buddha path upwards, therefore there is Holy Conduct and Heavenly Conduct; transforming sentient beings downwards, therefore there is Brahma-conduct, Sick-conduct, and Infant-conduct.
Fourth, Infant Conduct (嬰兒行), if blessings and wisdom gradually increase, the true nature becomes more
顯。雖不作意利益眾生，任運能有冥、顯兩益。天行力有冥益，梵行力有顯益。眾生雖有小善之機，無菩薩開發，不得生長。慈善根力，如磁石吸鐵，和光利行，能令眾生得見菩薩，同其始學。漸修五戒、十善，人天果報，楊葉之行。又示二百五十戒，觀、練、熏、修，四諦、十二因緣、三十七品，同二乘嬰兒行。又示同習六度三阿僧祇，百劫種相好，柔伏煩惱，六度菩薩小善之行。又示同即色是空，無生無滅，通教小善之行。又示同別教歷別次第，相似中道，小善之行。皆是慈心之力，俯同群小，提引成就，從慈心與樂，起嬰兒行。《大經》云：「能說大字，所謂婆和」，此即六度小行而求作佛，故言大字。又云：「不見晝夜、親疏等相」，即同通教菩薩，即色是空意也。又云：「不能造作，大小諸事」「大事即五逆，小事即二乘心」，此即同別教。別教非生死，故無五逆；非涅槃，故無小乘心。又云：「楊樹黃葉」，即同人天五戒、十善嬰兒。又云：「非道為道，以能生道微因緣故。」即同二乘嬰兒也。慈善根力能出假化物，同小善方便，引入佛慧，作圓教嬰兒也。《經》云：「不能起住、來去、語言。」如《經》(云云)。又判粗妙、開粗顯妙，例可解(云云)。
五、病行者，此從無緣大悲起。若始生
【現代漢語翻譯】 現代漢語譯本：顯現。即使不刻意去利益眾生，也能自然而然地產生潛在的和明顯的兩種利益。天行的力量帶來潛在的利益，梵行的力量帶來明顯的利益。眾生即使有微小的善根，如果沒有菩薩來啓發，就無法生長。慈善的根基和力量，就像磁石吸引鐵一樣，以柔和的光芒利益眾生的行為，能夠讓眾生見到菩薩，並和菩薩一起開始學習。逐漸修習五戒、十善，獲得人天果報，就像用楊樹葉來止啼一樣（比喻虛幻不實）。又示現二百五十戒，通過觀、練、熏、修，以及四諦、十二因緣、三十七道品，這和二乘的嬰兒行相同。又示現一起修習六度，經歷三大阿僧祇劫，一百劫種下相好之因，以柔和的方式降伏煩惱，這是六度菩薩微小的善行。又示現一起證悟即色是空，無生無滅，這是通教微小的善行。又示現一起經歷別教的歷別次第，相似中道，這是別教微小的善行。這些都是慈心的力量，俯就和同於弱小者，提攜引導他們成就，從慈心給予快樂，開始嬰兒行。《大經》說：『能說大字，所謂婆和』，這就是用六度微小的行為來求作佛，所以說是大字。又說：『不見晝夜、親疏等相』，這和通教菩薩證悟即色是空的道理相同。又說：『不能造作，大小諸事』，『大事指五逆罪，小事指二乘心』，這和別教相同。別教不執著生死，所以沒有五逆罪；不執著涅槃，所以沒有小乘心。又說：『楊樹黃葉』，這和人天五戒、十善的嬰兒行相同。又說：『非道為道，因為能產生道的微小因緣。』這和二乘的嬰兒行相同。慈善的根基和力量能夠變現出虛假的化身，以和微小的善行相同的方式，方便地引入佛的智慧，成就圓教的嬰兒行。《經》中說：『不能起住、來去、語言。』如《經》中所說。又判別粗妙、開粗顯妙，這些例子都可以理解。 五、病行者，這是從無緣大悲心生起的。如果剛開始生起...
【English Translation】 English version: Manifest. Even without intentionally benefiting sentient beings, it can naturally produce both hidden and manifest benefits. The power of heavenly conduct brings hidden benefits, while the power of Brahma conduct brings manifest benefits. Even if sentient beings have small roots of goodness, without the development by Bodhisattvas, they cannot grow. The foundation and power of charity, like a magnet attracting iron, with gentle light benefiting the actions of sentient beings, can enable sentient beings to see Bodhisattvas and begin learning together with them. Gradually cultivating the Five Precepts and the Ten Virtuous Acts, obtaining the rewards of humans and gods, is like using willow leaves to stop crying (a metaphor for something illusory and unreal). Furthermore, it demonstrates the 250 precepts, through contemplation, practice, cultivation, and the Four Noble Truths, the Twelve Links of Dependent Origination, and the Thirty-seven Limbs of Enlightenment, which are the same as the infant practice of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). It also demonstrates practicing the Six Perfections (Six Pāramitās) together, going through three great asaṃkhya kalpas, planting the causes of the marks and characteristics (lakṣaṇa and anuvyañjana) for a hundred kalpas, subduing afflictions gently, which are the small good deeds of the Six Perfections Bodhisattvas. It also demonstrates realizing together that form is emptiness, without arising or ceasing, which is the small good deed of the Shared Teaching (Tōngjiào). It also demonstrates experiencing together the distinct stages of the Separate Teaching (Biéjiào), the similar Middle Way, which is the small good deed of the Separate Teaching. These are all the power of loving-kindness (mettā), condescending and identifying with the weak, lifting and guiding them to achieve, starting the infant practice from loving-kindness and giving joy. The Mahāparinirvāṇa Sūtra says: 'Able to speak the large character, so-called bhava (婆和)', this is using the small actions of the Six Perfections to seek to become a Buddha, therefore it is called a large character. It also says: 'Not seeing the appearances of day and night, closeness and distance, etc.', this is the same as the Shared Teaching Bodhisattvas realizing that form is emptiness. It also says: 'Unable to create, large and small matters', 'Large matters refer to the Five Heinous Offenses (pañcānantarya), small matters refer to the mind of the Two Vehicles', this is the same as the Separate Teaching. The Separate Teaching does not cling to birth and death, therefore there are no Five Heinous Offenses; it does not cling to nirvāṇa, therefore there is no mind of the Small Vehicle. It also says: 'Yellow leaves of the willow tree', this is the same as the infant practice of the human and heavenly Five Precepts and Ten Virtuous Acts. It also says: 'Taking the non-path as the path, because it can produce the subtle causes and conditions of the path.' This is the same as the infant practice of the Two Vehicles. The foundation and power of charity can manifest false transformations, using the same methods as small good deeds, conveniently introducing the wisdom of the Buddha, achieving the infant practice of the Perfect Teaching (Yuánjiào). The Sūtra says: 'Unable to rise, stay, come, go, speak.' As the Sūtra says. Furthermore, distinguishing between coarse and subtle, revealing the subtle by opening up the coarse, these examples can be understood. 5. The Sick Practice (bìngxíngzhě), this arises from unconditioned great compassion (wu yuan da bei). If it initially arises...
小善，必有病行。今同生善邊，名嬰兒行；同煩惱邊，名為病行。以眾生病，則大悲熏心，是故我病。或遊戲地獄，或作畜生形，化身作餓鬼等，悉是同惡業病，如調達等。又示有父母妻子，金鏘、馬麥，寒風索衣，熱病求乳，此示人天有結、業、生、老、病、死之病。又示道場三十四心斷結，示同二乘見思之病，方便附近，語令勤作。三藏、通教菩薩亦如是。又同別教寂滅道場，初斷塵沙無明之病。是故菩薩悉同彼病，遍於法界，利益眾生。次第五行竟。
問：
聖行證三地，梵行證兩地，天行、病行、嬰兒行何不證地？答：
聖、梵兩行名修因，故論證地，天行正是所證。病、兒兩行，從果起應，故不論證耳。又有義：經顯別義，從地前各入證：經顯圓義，登地同一證。又，地前非不修圓，登地非無有別，互顯令易解，故不煩文。地前別者，戒行從淺至深，證不動地；定行從淺至深，證堪忍地；慧行從淺至深，證無畏地。地上去並同者，豈有三地條然永別？只登地時，不為二邊所動，名不動地；上持佛法，下荷眾生，名堪忍地；于生死涅槃俱得自在，名無畏地。無畏地，從我德立名；堪忍地，從樂德立名；不動地，從常德立名。凈德通三處。登地之日，四德俱成，則無增減，蓋化道宜然。例如
【現代漢語翻譯】 現代漢語譯本： 小善，必定伴隨著病態的行為。現在，與眾生一同行善，名為嬰兒行；與眾生一同承受煩惱，名為病行。因為眾生有病，所以大悲心充滿內心，因此我說自己也有病。或者在地域中游戲，或者化作畜生的形象，或者化身成為餓鬼等等，這些都是與眾生共同承受惡業之病，如同提婆達多（Devadatta）等。又示現自己有父母妻子，經歷金槍之報、馬麥之食，寒風中索要衣服，熱病中尋求乳汁，這些都是爲了向人們展示人天道中存在著結、業、生、老、病、死之病。又示現在菩提道場以三十四心斷除煩惱結，這是爲了示現與二乘人相同的見思之病，方便地接近他們，勸說他們勤奮修行。藏教、通教的菩薩也是如此。又與別教菩薩一同在寂滅道場，最初斷除塵沙惑和無明之病。因此，菩薩與眾生一同承受這些病苦，遍佈於法界，利益眾生。以上是次第第五行的解釋。
問： 聖行證得三地果位，梵行證得兩地果位，那麼天行、病行、嬰兒行為什麼不能證得果位呢？
答： 聖行和梵行被稱為修因，所以討論證得果位，天行正是所證得的果。病行和嬰兒行，是從果位出發而起的應化，所以不討論證得果位。還有一種解釋：如果經文顯示的是別教的含義，那麼從地前開始各自進入證悟；如果經文顯示的是圓教的含義，那麼登地時證悟的是同一個果位。而且，地前並非不修習圓教，登地后也並非沒有別教的修習，互相顯明是爲了更容易理解，所以不必多費筆墨。地前別教的修習是，戒行從淺到深，證得不動地；定行從淺到深，證得堪忍地；慧行從淺到深，證得無畏地。登地后並同的修習是，難道三地之間有截然不同的區別嗎？只是在登地的時候，不為二邊所動搖，名為不動地；上能持佛法，下能荷擔眾生，名為堪忍地；對於生死涅槃都能得到自在，名為無畏地。無畏地，是從我德而立名；堪忍地，是從樂德而立名；不動地，是從常德而立名。凈德貫通三處。登地之日，四德圓滿成就，則沒有增減，這是教化眾生的方便。例如
【English Translation】 English version: Small good deeds are inevitably accompanied by diseased actions. Now, sharing the good side with sentient beings is called the 'Infant Practice'; sharing the side of afflictions is called the 'Diseased Practice'. Because sentient beings are sick, great compassion fills the heart, therefore I say I am also sick. Sometimes playing in the hells, sometimes taking the form of animals, sometimes transforming into hungry ghosts, all these are sharing the disease of evil karma with sentient beings, like Devadatta (提婆達多, a cousin of the Buddha who opposed him). Furthermore, showing oneself with parents, wife, and children, experiencing the retribution of metal spears, eating horse barley, seeking clothes in the cold wind, and seeking milk when suffering from fever, all these are to show people that in the realms of humans and gods there exist the diseases of bondage, karma, birth, old age, sickness, and death. Furthermore, demonstrating the cutting off of afflictions with thirty-four minds in the Bodhi-mandala (道場, place of enlightenment), this is to show the disease of views and thoughts that is the same as that of the Two Vehicles (二乘, Śrāvakas and Pratyekabuddhas), conveniently approaching them and urging them to diligently practice. Bodhisattvas of the Tripitaka (三藏, the collection of Buddhist scriptures), and Common Teaching (通教, a type of Buddhist teaching) are also like this. Furthermore, together with Bodhisattvas of the Distinct Teaching (別教, a type of Buddhist teaching) in the Nirvana Bodhi-mandala, initially cutting off the disease of dust-like ignorance and fundamental ignorance. Therefore, Bodhisattvas share all these diseases with sentient beings, pervading the Dharma Realm (法界, the totality of all phenomena), benefiting sentient beings. The explanation of the sequential Five Practices is now complete.
Question: The Holy Practice (聖行) proves the Third Ground (三地, the third of the ten bhūmis), the Pure Practice (梵行) proves the Two Grounds (兩地, the first two of the ten bhūmis), why do the Heavenly Practice (天行), Diseased Practice, and Infant Practice not prove any grounds?
Answer: The Holy and Pure Practices are called 'cultivating causes', therefore they are discussed in terms of proving grounds. The Heavenly Practice is precisely what is proven. The Diseased and Infant Practices arise from the effect, therefore they are not discussed in terms of proving grounds. There is also another explanation: if the sutra reveals the meaning of the Distinct Teaching, then from before the grounds, each enters into realization; if the sutra reveals the meaning of the Perfect Teaching (圓教, a type of Buddhist teaching), then upon attaining the ground, the realization is the same. Moreover, before the grounds, it is not that one does not cultivate the Perfect Teaching, and upon attaining the ground, it is not that there is no Distinct Teaching, mutually revealing them makes it easier to understand, therefore there is no need for further elaboration. The Distinct Teaching before the grounds is that the practice of precepts, from shallow to deep, proves the Immovable Ground (不動地, the seventh bhūmi); the practice of concentration, from shallow to deep, proves the Forbearing Ground (堪忍地, the third bhūmi); the practice of wisdom, from shallow to deep, proves the Fearless Ground (無畏地, the eighth bhūmi). The practices that are the same after attaining the ground are, how could there be distinctly different distinctions between the three grounds? It is just that upon attaining the ground, one is not moved by the two extremes, this is called the Immovable Ground; above, one upholds the Buddha Dharma, below, one bears the burden of sentient beings, this is called the Forbearing Ground; one obtains freedom in both birth and death and Nirvana, this is called the Fearless Ground. The Fearless Ground is named from the virtue of 'self'; the Forbearing Ground is named from the virtue of 'joy'; the Immovable Ground is named from the virtue of 'permanence'. The virtue of purity pervades all three places. On the day of attaining the ground, the four virtues are completely accomplished, then there is no increase or decrease, this is the appropriate way to transform sentient beings. For example
朝三暮四之意耳。從登地去，地地有自行，地地有自證。自行只是修天行，自證只是證天行，故不別說天行證也。若地前化他，名梵行。慈、悲、喜是化他之事，行一子地是其證；舍心是化他之理行，空平等是其證。此二地亦不條然，登地慈悲，故言一子；慈悲與體同，故言空平等耳。地地有悲同惡，名病行。地地有慈同善，名嬰兒行。證道是同，故不別說。佛地功德，仰信而已，豈可闇心定分別耶？略答如此(云云)。
妙法蓮華經玄義卷第四上
妙法蓮華經玄義卷第四下
天臺智者大師說
圓五行者，《大經》云：「復有一行是如來行，所謂大乘、大般涅槃。」此大乘是圓因；涅槃是圓果。舉此標如來行，非餘六度、通、別等行。前雖名大乘，不能圓運；前雖名涅槃，過茶可說，乃是菩薩之行，不得名為如來一行。
若圓行者，圓具十法界，一運一切運，乃名大乘。即是乘于佛乘，故名如來行。如《大論》云：「從初發心，常觀涅槃行道。」亦如《大品》云：「從初發心行、生、修，乃至坐道場，亦行、生、修，畢竟、發心二不別。」皆如來行意也。
此經明安樂行者，安樂名涅槃，即是圓果；行即圓因，與涅槃義同，故稱如來行。入室、著衣、坐座，悉稱如來者，此就人
【現代漢語翻譯】 現代漢語譯本：這不過是朝三暮四的意思罷了。從登地開始，每一地都有其自行，每一地都有其自證。自行只是修習天行，自證只是證得天行，所以不再單獨說明天行之證。如果在登地之前教化他人，這稱為梵行。慈、悲、喜是教化他人的事，行一子地是其證；舍心是教化他人的理行，空平等是其證。這兩地也不是截然分開的，登地之後也有慈悲，所以說一子；慈悲與本體相同，所以說空平等。每一地都有與惡人相同的悲憫，這稱為病行。每一地都有與善人相同的慈愛，這稱為嬰兒行。證道是相同的，所以不再單獨說明。佛地的功德，只能仰信而已，怎麼可以用昏昧的心去妄加分別呢？簡略地回答就是這樣（云云）。
《妙法蓮華經玄義》卷第四上
《妙法蓮華經玄義》卷第四下
天臺智者大師說
所謂的圓五行，《大般涅槃經》（《大經》）中說：『還有一種行是如來行，就是所謂的大乘、大般涅槃。』這大乘是圓滿的因，涅槃是圓滿的果。舉出這些來標明如來行，而不是其他的六度、通教、別教等行。前面雖然也叫大乘，但不能圓滿地運轉；前面雖然也叫涅槃，但可以被言語超過，那只是菩薩的行，不能稱為如來一行。
如果說是圓行，那就是圓滿地具足十法界，一念運轉一切念運轉，這才叫做大乘。這就是乘于佛乘，所以叫做如來行。如《大智度論》（《大論》）中說：『從最初發心，常常觀想涅槃而行道。』也如《大品般若經》（《大品》）中說：『從最初發心行、生、修，乃至坐道場，也行、生、修，畢竟發心二者沒有差別。』這些都是如來行的意思。
這部經所說的安樂行，安樂就是涅槃，就是圓滿的果；行就是圓滿的因，與涅槃的意義相同，所以稱為如來行。入室、著衣、坐座，都稱為如來，這是就人來說的。
【English Translation】 English version: This is merely the meaning of 'three in the morning and four in the evening'. From the stage of ascending the grounds (登地), each ground has its own self-practice (自行), and each ground has its own self-realization (自證). Self-practice is simply cultivating the heavenly practice (天行), and self-realization is simply realizing the heavenly practice, so there is no separate explanation of the realization of the heavenly practice. If one transforms others before ascending the grounds, this is called Brahma-practice (梵行). Loving-kindness (慈), compassion (悲), and joy (喜) are matters of transforming others, and practicing the ground of treating all beings as one's own child (一子地) is its realization; the mind of equanimity (舍心) is the principle and practice of transforming others, and emptiness and equality (空平等) are its realization. These two grounds are not entirely separate either; there is loving-kindness and compassion after ascending the grounds, so it is said 'treating all beings as one's own child'; loving-kindness and compassion are the same as the essence, so it is said 'emptiness and equality'. On each ground, there is compassion that is the same as that towards evil beings, which is called sick-practice (病行). On each ground, there is loving-kindness that is the same as that towards good beings, which is called infant-practice (嬰兒行). Realizing the path is the same, so there is no separate explanation. The merits and virtues of the Buddha-ground can only be believed with reverence; how can one use a darkened mind to make arbitrary distinctions? This is a brief answer (etc.).
The Profound Meaning of the Lotus Sutra, Volume 4, Part 1
The Profound Meaning of the Lotus Sutra, Volume 4, Part 2
Spoken by Great Master Zhiyi of the Tiantai School
The so-called Perfect Five Practices, the Mahāparinirvāṇa Sūtra (大經) says: 'There is also one practice that is the Tathāgata-practice (如來行), which is called the Great Vehicle (大乘), the Great Parinirvāṇa (大般涅槃).' This Great Vehicle is the perfect cause; Nirvāṇa is the perfect effect. These are cited to indicate the Tathāgata-practice, not the other six perfections (六度), shared (通), or distinct (別) practices. Although the former is also called the Great Vehicle, it cannot operate perfectly; although the former is also called Nirvāṇa, it can be surpassed by words, and is only the practice of Bodhisattvas, and cannot be called the one practice of the Tathāgata.
If it is said to be perfect practice, it is the perfect possession of the ten dharma-realms (十法界), one thought operating all thoughts operating, and this is called the Great Vehicle. This is riding the Buddha-vehicle, so it is called the Tathāgata-practice. As the Mahāprajñāpāramitāśāstra (大論) says: 'From the initial aspiration, constantly contemplate Nirvāṇa and practice the path.' Also, as the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (大品) says: 'From the initial aspiration, practice, be born, cultivate, and even sit in the bodhi-mandala, also practice, be born, cultivate, ultimately the initial aspiration and the final aspiration are not different.' These are all the meaning of the Tathāgata-practice.
This sutra explains the practice of peaceful abiding (安樂行), peaceful abiding is Nirvāṇa, which is the perfect effect; practice is the perfect cause, which has the same meaning as Nirvāṇa, so it is called the Tathāgata-practice. Entering the room, wearing clothes, sitting on the seat, all are called Tathāgata, this is in terms of the person.
為語；涅槃就法為語。即人論法，如來即涅槃；即法論人，涅槃即如來。二經義同也。《涅槃》列一行名，而廣解次第五行；《法華》標安樂行，廣解圓意。
今依《法華》釋圓五行。五行在一心中，具足無缺，名如來行。文云：「如來莊嚴而自莊嚴」即圓聖行；「如來室」即圓梵行；「如來座」即圓天行；「如來衣」有二種：柔和即圓嬰兒行，忍辱即圓病行。此五種行，即一實相行。一不作五，五不作一，非共非離，不可思議，名一五行。
云何莊嚴名聖行？文云：「持佛凈戒」，佛戒即圓戒也。又云：「深達罪福相，遍照於十方」，即罪即福而見實相，乃名深達，以實相心離十惱亂等，皆是圓戒。「佛自住大乘，如其所得法，定慧力莊嚴」，即是佛之定慧莊嚴，故名佛聖行也。
云何如來室名梵行？無緣慈悲，能為法界依止，如磁石普吸，莫不歸趣。又以弘誓、神通、智慧引之，令得住是法中，故以如來室為梵行。
云何如來座為天行？第一義天實相妙理，諸佛所師，一切如來同所棲息。文云：「觀一切法空，不動、不退，亦不分別上、中、下法，有為、無為，實、不實法。」故如來座即天行。
云何如來衣嬰兒行、病行？遮喧、遮靜，故名忍辱。雙照二諦，複名柔和。文云：「
【現代漢語翻譯】 現代漢語譯本： 『為語』指的是涅槃的法性方面。即從人的角度來論述法，如來就是涅槃；從法的角度來論述人，涅槃就是如來。兩部經的意義是相同的。《涅槃經》（Nirvana Sutra）列出一種行法名稱，而廣泛解釋了次第的五種行法；《法華經》（Lotus Sutra）標明安樂行，廣泛解釋了圓滿的意旨。
現在依據《法華經》（Lotus Sutra）來解釋圓滿的五種行法。五種行法在一個心中，具足而沒有欠缺，名為如來行。經文說：『如來莊嚴而自莊嚴』，這就是圓滿的聖行；『如來室』就是圓滿的梵行；『如來座』就是圓滿的天行；『如來衣』有兩種：柔和就是圓滿的嬰兒行，忍辱就是圓滿的病行。這五種行法，就是一實相行。一不變成五，五不變回一，非共同存在也非相互分離，不可思議，名為一五行。
為什麼莊嚴稱為聖行？經文說：『持佛凈戒』，佛的戒律就是圓滿的戒律。又說：『深達罪福相，遍照於十方』，即罪即福而見到實相，才稱為深達，以實相心遠離十種惱亂等，都是圓滿的戒律。『佛自住大乘，如其所得法，定慧力莊嚴』，這就是佛的定慧莊嚴，所以稱為佛聖行。
為什麼如來室稱為梵行？無緣慈悲，能夠成為法界的依靠，如同磁石普遍吸引，沒有不歸向的。又用弘大的誓願、神通、智慧來引導他們，使他們能夠安住于這種法中，所以用如來室作為梵行。
為什麼如來座稱為天行？第一義天（Paramārtha-satya）的實相妙理，是諸佛所尊奉的老師，一切如來共同棲息的地方。經文說：『觀一切法空，不動、不退，亦不分別上、中、下法，有為、無為，實、不實法。』所以如來座就是天行。
為什麼如來衣是嬰兒行、病行？遮止喧鬧，遮止安靜，所以稱為忍辱。同時照見二諦（two truths），又稱為柔和。經文說：
【English Translation】 English version: 'For speech' refers to the Dharma aspect of Nirvana. That is, discussing the Dharma from the perspective of a person, the Tathagata (如來) is Nirvana; discussing the person from the perspective of the Dharma, Nirvana is the Tathagata. The meanings of the two sutras are the same. The Nirvana Sutra (涅槃經) lists one practice name and extensively explains the five sequential practices; the Lotus Sutra (法華經) marks the practice of peaceful and joyful abiding and extensively explains the complete meaning.
Now, based on the Lotus Sutra (法華經), the five perfect practices are explained. The five practices are complete and without lack in one mind, and are called the Tathagata practice. The text says: 'The Tathagata adorns and adorns himself,' which is the perfect holy practice; 'the Tathagata's chamber' is the perfect Brahma-like practice; 'the Tathagata's seat' is the perfect heavenly practice; 'the Tathagata's robe' has two aspects: gentleness is the perfect infant practice, and forbearance is the perfect sick person's practice. These five practices are the one reality practice. One does not become five, and five do not become one; neither together nor separate, inconceivable, it is called the one-five practices.
Why is adornment called holy practice? The text says: 'Upholding the Buddha's pure precepts,' the Buddha's precepts are the perfect precepts. It also says: 'Deeply understanding the characteristics of sin and merit, illuminating the ten directions,' that is, seeing reality through sin and merit is called deep understanding. Using the mind of reality to stay away from the ten afflictions, etc., are all perfect precepts. 'The Buddha dwells in the Mahayana (大乘) by himself, adorned with the power of Samadhi (定) and Prajna (慧) according to the Dharma he has attained,' which is the Buddha's adornment of Samadhi (定) and Prajna (慧), so it is called the Buddha's holy practice.
Why is the Tathagata's chamber called Brahma-like practice? Impartial compassion can be the reliance of the Dharma realm, like a magnet universally attracting, with nothing not returning to it. Furthermore, it guides them with great vows, supernatural powers, and wisdom, enabling them to abide in this Dharma, so the Tathagata's chamber is used as the Brahma-like practice.
Why is the Tathagata's seat called heavenly practice? The ultimate truth (Paramārtha-satya 第一義天) of reality is the teacher revered by all Buddhas, the place where all Tathagatas dwell together. The text says: 'Observing that all dharmas are empty, unmoving, unretreating, and not distinguishing between superior, middle, and inferior dharmas, conditioned, unconditioned, real, and unreal dharmas.' Therefore, the Tathagata's seat is the heavenly practice.
Why is the Tathagata's robe the infant practice and the sick person's practice? Blocking noise and blocking quietness is called forbearance. Simultaneously illuminating the two truths (two truths 二諦) is also called gentleness. The text says:
能為下劣，忍於斯事」，「即脫瓔珞，著弊垢衣」即同病行。「方便附近」即同嬰兒行。
又復觀十法界寂滅，即如來座，名天行；拔九法界性相，故起悲，與一法界樂，故起慈，即是梵行；柔和照善性相，即同嬰兒；照惡性相，即同病行；又照善性相即戒，寂照即定慧，即是聖行。當知，一心照十法界，即具圓五行。
又一心五行，即是三諦三昧；聖行，即真諦三昧；梵、嬰、病，即俗諦三昧；天行，即中道王三昧。
又圓三三昧圓破二十五有：即空故，破二十五惡業見思等；即假故，破二十五無知；即中故，破二十五無明。即一而三，即三而一。一空一切空，一假一切假，一中一切中，故名如來行。
又如來室，冥熏法界，慈善根力不動真際，和光塵垢，以病行慈悲應之，示種種身，如聾如啞；說種種法，如狂如癡。有生善機，以嬰兒行慈悲應之，婆和、木牛、楊葉。有入空機，以聖行慈悲應之，執持糞器，狀有所畏。有入假機，以梵行慈悲應之，慈善根力，見如是事，踞師子床，寶幾承足，商估賈人，乃遍他國，出入息利，無處不有。有入中機，以天行慈悲應之，如快馬見鞭影，行大直道無留難故，無前無後，不併不別，說無分別法，諸法從本來，常自寂滅相，圓應眾機，如阿修羅琴
【現代漢語翻譯】 現代漢語譯本：『能為下劣，忍於斯事』，意為能夠處於卑下的地位，忍受這樣的事情；『即脫瓔珞（yīng luò，裝飾品），著弊垢衣』，意為立即脫下華麗的瓔珞，穿上破舊骯髒的衣服，這便是如同病人一樣的行為（同病行）。『方便附近』，意為用方便法門接近眾生，這便是如同嬰兒一樣的行為（同嬰兒行）。
又進一步觀察十法界（shí fǎ jiè，佛教宇宙觀中的十種境界）寂滅的本性，這就是如來的寶座，稱為天行；拔除九法界（除佛界外的九界）的性相，所以生起悲心，給予一法界（佛界）安樂，所以生起慈心，這就是梵行；以柔和的態度照了知善的性相，就如同嬰兒一樣；照了知惡的性相，就如同病人一樣；又照了知善的性相就是持戒，寂靜的照了知就是禪定和智慧，這就是聖行。應當知道，一心照了知十法界，就圓滿具備了五種行為（五行）。
又一心所具的五行，就是三諦（sān dì，佛教哲學術語，指空、假、中三諦）三昧（sān mèi，禪定）：聖行，就是真諦三昧；梵行、嬰兒行、病行，就是俗諦三昧；天行，就是中道王三昧。
又圓融的三三昧圓滿破除二十五有（èr shí wǔ yǒu，佛教術語，指三界中的二十五種存在）：因為是空，所以破除二十五種惡業、見解和思惑等；因為是假，所以破除二十五種無知；因為是中，所以破除二十五種無明。即一即三，即三即一。一個空就是一切空，一個假就是一切假，一個中就是一切中，所以稱為如來行。
又如來的居室，在冥冥之中熏習法界，以慈善的根本力量不動搖真實的本際，與塵垢和光同塵，用如同病人一樣的行為以慈悲來回應眾生，示現種種不同的身相，有時像聾子，有時像啞巴；宣說種種不同的法門，有時像瘋子，有時像癡人。對於有產生善念的機緣，用如同嬰兒一樣的行為以慈悲來回應眾生，如婆和、木牛、楊葉等譬喻。對於有進入空性的機緣，用聖行以慈悲來回應眾生，手持糞便器具，表現出有所畏懼的樣子。對於有進入假有的機緣，用梵行以慈悲來回應眾生，以慈善的根本力量，見到這樣的事情，安坐在師子座上，用珍貴的幾案來承托雙足，如同商人一樣遍及他國，出入之間利益眾生，無處不在。對於有進入中道的機緣，用天行以慈悲來回應眾生，如同快馬見到鞭子的影子，行走在大直道上沒有阻礙，沒有前也沒有後，不併列也不分離，宣說沒有分別的法，諸法從本來就是常自寂滅的相，圓滿地應和眾生的根機，就像阿修羅琴一樣。
【English Translation】 English version: 『Being able to be inferior, enduring such things,』 means being able to be in a humble position and endure such matters. 『Immediately taking off the necklace (yīng luò, ornaments), wearing tattered and dirty clothes,』 means immediately removing the splendid necklace and putting on worn and filthy garments, which is behaving like a sick person (acting as the sick). 『Expediently approaching,』 means using expedient methods to approach sentient beings, which is behaving like an infant (acting as an infant).
Furthermore, observing the quiescent nature of the Ten Dharma Realms (shí fǎ jiè, the ten realms in Buddhist cosmology), this is the seat of the Tathagata, called the Heavenly Conduct (天行); eradicating the characteristics of the Nine Dharma Realms (the nine realms excluding the Buddha Realm), hence arising compassion; giving joy to the One Dharma Realm (the Buddha Realm), hence arising loving-kindness, this is Pure Conduct (梵行); gently illuminating the characteristics of goodness, like an infant; illuminating the characteristics of evil, like a sick person; again, illuminating the characteristics of goodness is keeping precepts, quiescent illumination is meditation and wisdom, this is Holy Conduct (聖行). It should be known that, with one mind illuminating the Ten Dharma Realms, one fully possesses the Five Conducts (五行).
Moreover, the Five Conducts of one mind are the Three Truths (sān dì, the three truths in Buddhist philosophy, namely emptiness, provisional existence, and the middle way) Samadhi (sān mèi, meditative absorption): Holy Conduct is the Truth of Emptiness Samadhi; Pure Conduct, Infant Conduct, and Sick Conduct are the Truth of Provisional Existence Samadhi; Heavenly Conduct is the King of the Middle Way Samadhi.
Furthermore, the perfect Three Samadhis perfectly destroy the Twenty-Five Existences (èr shí wǔ yǒu, twenty-five realms of existence in the Three Realms): Because of emptiness, destroying the twenty-five evil karmas, views, and delusions; because of provisional existence, destroying the twenty-five ignorances; because of the middle way, destroying the twenty-five forms of ignorance. Being one and three, being three and one. One emptiness is all emptiness, one provisional existence is all provisional existence, one middle way is all middle way, therefore it is called the Tathagata's Conduct.
Moreover, the Tathagata's chamber, subtly perfuming the Dharma Realm, with the root power of loving-kindness and compassion, unmoving in the true reality, harmonizing with the dust and defilements, responding with compassion through sick-like conduct, manifesting various bodies, sometimes like a deaf person, sometimes like a mute person; speaking various Dharmas, sometimes like a madman, sometimes like a fool. For those with the opportunity to generate good, responding with compassion through infant-like conduct, such as the metaphors of 'Pohe,' 'wooden ox,' and 'willow leaf.' For those with the opportunity to enter emptiness, responding with compassion through holy conduct, holding a dung container, appearing fearful. For those with the opportunity to enter provisional existence, responding with compassion through pure conduct, with the root power of loving-kindness and compassion, seeing such things, sitting on a lion throne, with precious tables supporting the feet, like merchants traveling to other countries, profiting from comings and goings, present everywhere. For those with the opportunity to enter the middle way, responding with compassion through heavenly conduct, like a swift horse seeing the shadow of a whip, traveling on the great straight path without obstruction, without before or after, neither together nor separate, speaking the Dharma of non-discrimination, all Dharmas from the beginning are always in a state of quiescent extinction, perfectly responding to the faculties of sentient beings, like the Asura's lute.
。若漸引入圓，如前所說。若頓引入圓，如今所說。入圓等證，更無差別。為顯別、圓初入之門，慈善根力，令漸、頓人見如此說(云云)。
又圓五行，即是四種十二因緣智行：不思議識、名色等清凈即戒聖行；行、有等清凈即定聖行；無明、愛等清凈即慧聖行；十二支寂滅，又無前三種十二緣，即天行；能同前三種十二因緣滅，即嬰兒行；同前十二因緣生，即病行。
又是四種四諦智行：無作之道，即戒、定、慧聖行；無作之滅，即天行；慈悲拔苦，拔四種苦，與四種樂，即梵行；直悲，即病行；直慈，即嬰兒行。
又是七種二諦智行：圓真方便即是聖行；圓真之理即是天行；悲七俗、慈七善即梵行；同七俗即病行；同七真即嬰兒行。
又是五種三諦智行：俗諦中善是戒聖行；真諦中禪是定聖行；真諦慧即慧聖行；中諦是天行；拔五俗苦，與五真、中樂，是梵行；同五俗是病行；同五真、中，是嬰兒行。
又是一實諦智行：一實諦有道共戒、定、慧即聖行；一實境即天行；同體慈、悲合說即梵行；各說即病行、嬰兒行。
觀心圓五行者，上來圓行不可遠求，即心而是。一切諸法中，悉有安樂性，即觀心性，名為上定。心性即空、即假、即中，五行三諦，一切佛法，即心而具
【現代漢語翻譯】 現代漢語譯本：如果逐漸引入圓教，就像前面所說的那樣。如果頓然引入圓教，就像現在所說的這樣。進入圓教的證悟，更沒有差別。爲了彰顯漸教和圓教初入門徑的區別，憑藉慈善的根力和願力，使漸教和頓教的人們看到這樣的說法（如上所述）。
又圓教的五行，就是四種十二因緣智行：不可思議的識、名色等的清凈就是戒聖行；行、有等的清凈就是定聖行；無明、愛等的清凈就是慧聖行；十二支寂滅，又沒有前三種十二因緣，就是天行；能夠同前三種十二因緣的滅，就是嬰兒行；同前十二因緣的生，就是病行。
又是四種四諦智行：無作之道，就是戒、定、慧聖行；無作之滅，就是天行；慈悲拔苦，拔除四種苦，給予四種樂，就是梵行；直悲，就是病行；直慈，就是嬰兒行。
又是七種二諦智行：圓真方便就是聖行；圓真之理就是天行；悲七俗、慈七善就是梵行；同七俗就是病行；同七真就是嬰兒行。
又是五種三諦智行：俗諦中的善是戒聖行；真諦中的禪是定聖行；真諦的慧就是慧聖行；中諦是天行；拔除五俗的苦，給予五真、中的樂，是梵行；同五俗是病行；同五真、中，是嬰兒行。
又是一實諦智行：一實諦中有道共戒、定、慧就是聖行；一實境就是天行；同體慈、悲合說就是梵行；各說就是病行、嬰兒行。
觀察心圓五行的人，上面所說的圓行不可遠求，就在心中。一切諸法中，都有安樂的自性，這就是觀察心性，名為上定。心性即是空、即是假、即是中，五行三諦，一切佛法，就在心中具足。
【English Translation】 English version: If gradually entering the perfect teaching (圓教, Yuán jiào), it is as previously stated. If suddenly entering the perfect teaching, it is as currently stated. The realization upon entering the perfect teaching is no different. To reveal the distinction between the initial entry points of the gradual and perfect teachings, through the power of benevolent roots and vows, enabling those of the gradual and sudden approaches to see such teachings (as mentioned above).
Furthermore, the five practices (五行, wǔ xíng) of the perfect teaching are the four types of wisdom practices based on the twelve links of dependent origination (十二因緣, shí èr yīn yuán): the purity of inconceivable consciousness (識, shì), name and form (名色, míng sè), etc., is the holy practice of precepts (戒聖行, jiè shèng xíng); the purity of action (行, xíng), existence (有, yǒu), etc., is the holy practice of concentration (定聖行, dìng shèng xíng); the purity of ignorance (無明, wú míng), craving (愛, ài), etc., is the holy practice of wisdom (慧聖行, huì shèng xíng); the cessation of the twelve links, without the preceding three types of twelve links, is the heavenly practice (天行, tiān xíng); being able to be the same as the cessation of the preceding three types of twelve links is the infant practice (嬰兒行, yīng ér xíng); being the same as the arising of the preceding twelve links is the sick practice (病行, bìng xíng).
Moreover, they are the four types of wisdom practices based on the Four Noble Truths (四諦, sì dì): the path of non-action (無作之道, wú zuò zhī dào) is the holy practice of precepts, concentration, and wisdom; the cessation of non-action (無作之滅, wú zuò zhī miè) is the heavenly practice; compassionately relieving suffering, relieving the four types of suffering, and giving the four types of joy, is the Brahma practice (梵行, fàn xíng); direct compassion (直悲, zhí bēi) is the sick practice; direct loving-kindness (直慈, zhí cí) is the infant practice.
Furthermore, they are the seven types of wisdom practices based on the Two Truths (二諦, èr dì): the expedient means of perfect truth (圓真方便, yuán zhēn fāng biàn) is the holy practice; the principle of perfect truth (圓真之理, yuán zhēn zhī lǐ) is the heavenly practice; compassion for the seven mundane aspects (七俗, qī sú), loving-kindness for the seven wholesome aspects (七善, qī shàn) is the Brahma practice; being the same as the seven mundane aspects is the sick practice; being the same as the seven true aspects is the infant practice.
Furthermore, they are the five types of wisdom practices based on the Three Truths (三諦, sān dì): goodness in the conventional truth (俗諦, sú dì) is the holy practice of precepts; meditation in the ultimate truth (真諦, zhēn dì) is the holy practice of concentration; wisdom in the ultimate truth is the holy practice of wisdom; the middle truth (中諦, zhōng dì) is the heavenly practice; relieving the suffering of the five mundane aspects, and giving the joy of the five true and middle aspects, is the Brahma practice; being the same as the five mundane aspects is the sick practice; being the same as the five true and middle aspects is the infant practice.
Furthermore, they are the wisdom practice based on the One Reality Truth (一實諦, yī shí dì): in the One Reality Truth, having the path together with precepts, concentration, and wisdom is the holy practice; the realm of One Reality (一實境, yī shí jìng) is the heavenly practice; compassion and loving-kindness of the same essence spoken together is the Brahma practice; spoken separately is the sick practice and the infant practice.
For those who contemplate the mind's perfect five practices, the perfect practices mentioned above are not to be sought far away, but are within the mind itself. In all dharmas, there is the nature of peace and joy, which is contemplating the nature of the mind, called supreme concentration. The nature of the mind is emptiness, is provisional existence, is the middle way, the five practices and three truths, all Buddha-dharmas, are fully present within the mind.
。初心如此，行如來行，應以如來供養而供養之。隨方向禮，至處起塔，已有全身舍利故。初心尚爾，況似解耶？況入住耶？《地持》云：「從自性禪發一切禪。」一切禪有三種：一、現法樂禪，即實相空慧，中三昧也；二、出生一切種性三摩跋提，二乘背舍、除入等，即真三昧也；三、利益眾生禪，即俗三昧也。當知，五行三諦，於一切禪中，皆悉成就，即初住分位。入此位時，無非佛法，是為圓心之行，豈與前五行次第意同？當知次第為粗，一行一切行為妙，即相待意也。若開粗顯妙，無粗可待，即絕待行妙意也。
問：
《法華》開粗，粗皆入妙。《涅槃》何意，更明次第五行耶？答：
《法華》為佛世人破權入實，無復有粗，教意整足。《涅槃》為末代凡夫見思病重，定執一實、誹謗方便，雖服甘露，不能即事而真，傷命早夭，故扶戒、定、慧，顯大涅槃。得《法華》意者，于《涅槃》不用次第行也。
○第四明位妙者，諦理既融，智圓無隔，導行成妙。三義已顯，體、宗、用足。更明位妙者，行之所階也。但位有權實，布在經論。若《成論》、《毗曇》判位，言不涉大。《地》、《攝》等論判位，別敘一途，義不兼括。方等諸經明位，《瓔珞》已判淺深。般若諸經明位，《仁王》
【現代漢語翻譯】 現代漢語譯本：最初發心是這樣，所行持的如同如來的行為，應該用供養如來的方式來供養它。朝著各個方向禮拜，在所到的地方建造佛塔，因為那裡已經有全身舍利了。最初的發心尚且如此，更何況是相似的理解呢？更何況是真正安住于其中呢？《地持經》說：『從自性禪生髮出一切禪。』一切禪有三種：第一種是現法樂禪，也就是實相空慧，是中三昧；第二種是出生一切種性三摩跋提（samāpatti，等至），二乘的背舍、除入等，也就是真三昧；第三種是利益眾生禪，也就是俗三昧。應當知道，五行（五種修行）和三諦（三種真理），在一切禪中，都完全成就，這就是初住（菩薩十住位的第一個位次）的分位。進入這個位次時，沒有不是佛法的，這就是圓滿之心的行為，怎麼能和前面所說的五行次第的意義相同呢？應當知道次第是粗淺的，一行一切行才是精妙的，這是相對待的意義。如果開啟粗淺的而顯現精妙的，就沒有粗淺的可以對待了，這就是絕待行（超越對待的修行）的精妙意義。
問：
《法華經》開啟粗淺的，粗淺的都進入精妙的。《涅槃經》是什麼意思，還要說明次第五行呢？
答：
《法華經》是爲了佛在世時的人們破除權巧方便而進入真實，不再有粗淺的，教義完整充足。《涅槃經》是爲了末法時代的凡夫，見思惑的病很重，執著於一種真實，誹謗方便法門，即使服用了甘露，也不能立刻從事相上證得真理，傷了性命而早夭，所以扶持戒、定、慧，來顯現大涅槃。領會了《法華經》的意義的人，在《涅槃經》中就不需要次第修行了。
○第四，說明位妙，真諦的道理已經融合，智慧圓滿沒有隔閡，引導修行成就精妙。體、宗、用這三種意義已經顯現，已經足夠了。再說明位妙，是修行所要經歷的階位。但是位有權巧和真實，分佈在經論中。如果用《成實論》、《毗曇論》來判定位次，所說的不涉及大乘。用《地持經》、《攝大乘論》等論來判定位次，分別敘述一種途徑，意義不全面。方等諸經說明位次，《瓔珞經》已經判別了淺深。般若諸經說明位次，《仁王經》...
【English Translation】 English version: Such is the initial aspiration; the conduct is like the conduct of the Tathagata (如來, Thus Come One), and it should be offered with the offerings due to the Tathagata. Bow in all directions, and erect a stupa (塔, pagoda) wherever one goes, for it already contains the complete relics of the body. If the initial aspiration is like this, how much more so is the similar understanding? How much more so is the true dwelling within? The Bodhisattvabhumi Sutra (地持經) says: 'From the svabhava-dhyana (自性禪, self-nature meditation) arises all dhyana (禪, meditation).' There are three kinds of all dhyana: first, the dhyana of present bliss, which is the wisdom of the reality of emptiness, the middle samadhi (三昧, concentration); second, the arising of all gotra-samapatti (種性三摩跋提, lineage attainment), the pratipaksa-vihara (背舍, reverse liberation) and nirodha-samapatti (除入, cessation attainment) of the two vehicles, which is the true samadhi; third, the dhyana of benefiting sentient beings, which is the mundane samadhi. It should be known that the five practices (五行) and the three truths (三諦) are all fully accomplished in all dhyana, which is the stage of the initial dwelling (初住, first stage of the ten abodes of a Bodhisattva). When entering this stage, there is nothing that is not the Dharma of the Buddha, which is the conduct of the perfect mind. How can it be the same as the meaning of the sequential five practices mentioned earlier? It should be known that the sequence is coarse, and one practice encompassing all practices is subtle, which is the meaning of relativity. If the coarse is opened and the subtle is revealed, there is no coarse to be relative to, which is the subtle meaning of the absolute practice.
Question:
The Lotus Sutra (法華經) opens the coarse, and all the coarse enters the subtle. What is the meaning of the Nirvana Sutra (涅槃經) in further explaining the sequential five practices?
Answer:
The Lotus Sutra is for the people in the Buddha's time to break through expedient means and enter reality, with no more coarse, and the teachings are complete and sufficient. The Nirvana Sutra is for the ordinary people of the degenerate age, whose illnesses of views and thoughts are severe, clinging to one reality and slandering expedient methods. Even if they take the nectar, they cannot immediately realize the truth from phenomena, harming their lives and dying young. Therefore, it supports morality, concentration, and wisdom to reveal the Great Nirvana. Those who understand the meaning of the Lotus Sutra do not need sequential practice in the Nirvana Sutra.
○ Fourth, explaining the subtlety of the stages, the principles of truth are already integrated, and wisdom is perfect without obstruction, guiding practice to achieve subtlety. The three meanings of essence, principle, and function have already been revealed and are sufficient. Further explaining the subtlety of the stages is the level that practice must go through. However, the stages have expedient and real aspects, distributed in the sutras and treatises. If the stages are judged by the Tattvasiddhi Shastra (成實論) and the Abhidharma (毗曇), what is said does not involve the Mahayana. If the stages are judged by the Bodhisattvabhumi Sutra (地持經), Mahayana-samgraha (攝大乘論) and other treatises, they separately narrate one path, and the meaning is not comprehensive. The Vaipulya Sutras (方等諸經) explain the stages, and the Inrakakei Sutra (瓔珞經) has already judged the shallow and deep. The Prajnaparamita Sutras (般若諸經) explain the stages, and the Nioh Sutra (仁王經)...
盛談高下而未彰粗妙。今經位名不彰，而意兼小大，粗判權實，然梵文不盡度，本經必有。
今〈藥草喻品〉但明六位。文云：「轉輪聖王、釋、梵諸王，是小藥草。知無漏法，能得涅槃…，獨處山林，…得緣覺證，是中藥草。求世尊處，我當作佛，行精進定，是上藥草。又諸佛子，專心佛道，常行慈悲，自知作佛，決定無疑，是名小樹。安住神通，轉不退輪，度無量億百千眾生…，是名大樹。」追取長行中「一地所生，一雨所潤」，及後文云：「今當爲汝說最實事」以為第六位也。前三義是藏中位；小樹是通位；大樹是別位；最實事是圓位也。
小草位者，人天乘也。輪王是人主位，釋梵是天主位，皆約報果明位。果義既有優劣，當知修因必有淺深。人位因者，即是秉持五戒，略為四品：下品為鐵輪王，王一天下。中品為銅輪王，王二天下。上品為銀輪王，王三天下。上上品為金輪王，王四天下。皆是散心持戒，兼以慈心勸他為福故，報為人主，飛行皇帝，四方歸德，神寶自然應也。
天乘位者，修十善道，任運淳熟，通是天因，加修禪定，進升上界。三界天果，高下不同，修因必深淺異也。《正法念》云：六萬山繞須彌，須彌四埵有持鬘天。有十住處，各千由旬。北四、余各二。南名白摩尼，
能十拍手頃，受三歸依。不雜余心者，生此天受樂。轉輪王十六倍不及一，諸樂具悉從山河流出。二、名峻崖，昔于河濟，造立橋船，度持戒人，兼濟餘人，不作眾惡，果報可知。西方：一、名果命。昔于饑世，守持凈戒，凈身口意，種殖果樹，行者食之，安樂充滿。二、名白功德，昔以華鬘散佛上及塔上。東方：一、名一切喜。昔以華供養持戒人供佛。自力致財買華，果報可知。二、名行道。昔見大火起，焚燒眾生，以水滅之。果報(云云)。北方四者：一、名愛慾。二、名愛境界。三、名意動。四、名遊戲林。初者、見他親友相破，和合諍訟，得生此天。次、昔說法會。次、昔以凈信心供養眾僧掃塔，凈信上田。次、昔持信心，施僧衣，施一果直為作衣價，愛樂隨喜。
次、迦留波陀天，此言象跡，亦有十處：一、名行蓮華，昔持戒熏心，受三自歸，稱南無佛。所有蜂聲，尚勝餘天，況復余果報耶！次、名勝蜂歡喜，昔信心持戒，有慈悲利益眾生，華香伎樂，供養佛塔。三、名妙聲，昔施佛寶蓋。四、名香樂，昔信心持戒，香涂佛塔。五、名風行，昔信心持戒，施僧扇，得清涼。六、天香風悉來熏之，皆倍倍增。香風尚爾，況念香風，隨念皆得。六、名散華歡喜，昔見持戒人說戒時，施澡瓶；或道路中，盛
【現代漢語翻譯】 現代漢語譯本 能十拍手頃，受三歸依（皈依佛、法、僧），不雜余心者，生於此天享受快樂。轉輪王（統治世界的理想君主）的快樂，是此天快樂的十六分之一都不到，各種享樂之物都從山河中涌出。 二、名峻崖，過去在河濟（黃河和濟水）一帶，建造橋樑船隻，運送持戒之人，也幫助其他人，不做各種惡事，所得的果報可想而知。 西方：一、名果命。過去在饑荒年代，守持清凈戒律，保持身口意清凈，種植果樹，讓修行者食用，安樂充滿。 二、名白功德，過去用花鬘（花環）散在佛像上以及佛塔上。 東方：一、名一切喜。過去用鮮花供養持戒之人，也供養佛。 用自己努力賺來的錢購買鮮花，所得的果報可想而知。 二、名行道。過去看見大火燃起，焚燒眾生，用水撲滅火焰。果報（如上所述）。 北方四者：一、名愛慾。二、名愛境界。三、名意動。四、名遊戲林。 最初者，看見他人親友之間發生爭執，調和他們的爭端，使他們和好，得生於此天。 其次，過去舉辦說法集會。 其次，過去以清凈的信心供養眾僧，清掃佛塔，這是清凈信心的上等福田。 其次，過去以堅定的信心，佈施僧人衣服，佈施一個水果的價值來作為製作衣服的費用，心生喜愛並隨喜讚歎。 次、迦留波陀天（Kalapada heaven），此言象跡，亦有十處：一、名行蓮華，昔持戒熏心，受三自歸，稱南無佛（Namo Buddha）。所有蜂聲，尚勝餘天，況復余果報耶！次、名勝蜂歡喜，昔信心持戒，有慈悲利益眾生，華香伎樂，供養佛塔。三、名妙聲，昔施佛寶蓋。四、名香樂，昔信心持戒，香涂佛塔。五、名風行，昔信心持戒，施僧扇，得清涼。六、天香風悉來熏之，皆倍倍增。香風尚爾，況念香風，隨念皆得。六、名散華歡喜，昔見持戒人說戒時，施澡瓶；或道路中，盛
【English Translation】 English version Being able to clap one's hands ten times and receive the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha) without any other thoughts, one is born in this heaven to enjoy happiness. The happiness of a Chakravartin (ideal universal ruler) is not even one-sixteenth of the happiness in this heaven, and all kinds of enjoyable things emerge from the mountains and rivers. Second is named Junya, in the past, in the area of the Heji (Yellow River and Ji River), building bridges and boats, transporting those who uphold the precepts, and also helping others, not doing various evil deeds, the resulting karmic reward is conceivable. West: First is named Guoming. In the past, in times of famine, upholding pure precepts, keeping body, speech, and mind pure, planting fruit trees, allowing practitioners to eat them, filling them with peace and happiness. Second is named Baigongde, in the past, scattering flower garlands on the Buddha statue and on the stupa. East: First is named Yiqiexi. In the past, using flowers to make offerings to those who uphold the precepts, and also making offerings to the Buddha. Using one's own hard-earned money to buy flowers, the resulting karmic reward is conceivable. Second is named Xingdao. In the past, seeing a great fire arise, burning sentient beings, extinguishing the flames with water. The karmic reward (as mentioned above). The four in the north: First is named Aiyu (love and desire). Second is named Ai Jingjie (realm of love). Third is named Yidong (movement of mind). Fourth is named Youxilin (grove of pleasure). The first one, seeing disputes arise between other people's relatives and friends, reconciling their disputes, making them harmonious, is born in this heaven. Secondly, in the past, holding Dharma assemblies. Thirdly, in the past, with pure faith, making offerings to the Sangha, sweeping the stupa, this is a superior field of merit for pure faith. Fourthly, in the past, with firm faith, donating clothes to the Sangha, donating the value of a fruit as the cost of making clothes, with love and joy and rejoicing in their merit. Next, Kalapada heaven, which means 'elephant footprint', also has ten places: First is named Xinglianhua, in the past, upholding precepts and perfuming the mind, receiving the Three Refuges, reciting Namo Buddha. All the sounds of bees are even better than other heavens, let alone other karmic rewards! Next is named Shengfenghuanxi, in the past, with faith upholding precepts, having compassion and benefiting sentient beings, with flowers, incense, music, making offerings to the stupa. Third is named Miaosheng, in the past, donating a jeweled canopy to the Buddha. Fourth is named Xiangle, in the past, with faith upholding precepts, applying incense to the stupa. Fifth is named Fengxing, in the past, with faith upholding precepts, donating fans to the Sangha, obtaining coolness. Sixth, heavenly fragrant winds all come to perfume it, all increasing many times over. Fragrant winds are like this, let alone thinking of fragrant winds, whatever is thought of is obtained. Sixth is named Sanhuahuanxi, in the past, seeing those who uphold precepts explaining the precepts, donating a bathing bottle; or on the road, filling
滿凈水，施人澡瓶。七、名普觀，昔于持戒人，以善熏心，于破戒人病，不求恩惠，悲心施安，心不疲厭，供養病人。八、名常歡喜，昔見犯法者應死，以財贖命，令其得脫。九、名香藥，昔于持戒、信三寶大福田中，施末香、涂香，凈心供養。如法得財，施已隨喜。十、名均頭，昔見人得罪于王，鬘發受戮，救令得脫。
第三天，名常恣意，十住處：一、名歡喜峰，昔救護神樹，及夜叉所依樹，有樹即樂，失樹即苦。二、名優缽羅色，昔凈信持戒，供養三寶，造優缽羅華池故。三、名分陀利，昔造此華池。四、名彩地，昔信凈心，為僧染治袈裟，雜色染治法服故。五、名質多羅，此翻雜地。昔以種種食，施持戒、不犯戒等人故。六、名山頂，昔修造屋，遮風寒，令人受用故。七、名摩偷，此翻美地。昔持戒，悲心質直，不惱人。食施道行沙門、婆羅門，或一日、或多日、或不息故。八、名欲境，昔持戒，若邪見人病，施其所安故。九、名清涼，昔見臨終渴病人，以石蜜漿，或冷水施病人故。十、名常遊戲，昔為坐禪人作房舍圖畫，作死屍觀故。
第四、名箜篌天，有十住處：一、名楗陀羅，昔以園林，甘蔗庵羅等果林施僧故。二、名應聲，昔為邪見人說一偈法，令其心凈信佛故。三、名喜樂，昔施人美
【現代漢語翻譯】 現代漢語譯本 滿凈水（充滿乾淨的水），施人澡瓶（施捨給他人洗浴用的瓶子）。 七、名普觀（普遍觀看），昔于持戒人（過去對於持戒的人），以善熏心（用善行薰陶內心），于破戒人病（對於破戒的人的疾病），不求恩惠（不求回報），悲心施安（以悲憫之心給予安樂），心不疲厭（內心不感到疲憊厭倦），供養病人（供養病人）。 八、名常歡喜（常常歡喜），昔見犯法者應死（過去見到觸犯法律應該被處死的人），以財贖命（用錢財贖回他的性命），令其得脫（使他得以脫身）。 九、名香藥（香和藥），昔于持戒、信三寶大福田中（過去在持戒、信仰三寶的大福田中），施末香、涂香（佈施末香、涂香），凈心供養（以清凈的心供養）。如法得財（通過如法的方式獲得錢財），施已隨喜（佈施之後感到隨喜）。 十、名均頭（平均的頭），昔見人得罪于王（過去見到有人得罪了國王），鬘發受戮（頭髮被束起來準備接受刑罰），救令得脫（救助他使他得以脫身）。
第三天，名常恣意（常常隨心所欲），十住處： 一、名歡喜峰（歡喜的山峰），昔救護神樹（過去救護神樹），及夜叉所依樹（以及夜叉所依靠的樹），有樹即樂（擁有樹就快樂），失樹即苦（失去樹就痛苦）。 二、名優缽羅色（青蓮花的顏色），昔凈信持戒（過去以清凈的信心持守戒律），供養三寶（供養三寶），造優缽羅華池故（建造優缽羅花池的緣故）。 三、名分陀利（白蓮花），昔造此華池（過去建造這個花池）。 四、名彩地（彩色的土地），昔信凈心（過去以清凈的信心），為僧染治袈裟（為僧人染制袈裟），雜色染治法服故（用各種顏色染製法衣的緣故）。 五、名質多羅（雜色的），此翻雜地（這裡翻譯為雜地）。昔以種種食（過去用各種各樣的食物），施持戒、不犯戒等人故（佈施給持戒、不犯戒等等的人的緣故）。 六、名山頂（山頂），昔修造屋（過去修建房屋），遮風寒（遮擋風寒），令人受用故（使人可以享用的緣故）。 七、名摩偷（美好的），此翻美地（這裡翻譯為美地）。昔持戒（過去持守戒律），悲心質直（以悲憫之心正直待人），不惱人（不惱亂他人）。食施道行沙門、婆羅門（用食物佈施給修道的沙門、婆羅門），或一日、或多日、或不息故（或者一天、或者多天、或者不停止的緣故）。 八、名欲境（慾望的境界），昔持戒（過去持守戒律），若邪見人病（如果邪見的人有疾病），施其所安故（佈施給他所需要的安樂的緣故）。 九、名清涼（清涼），昔見臨終渴病人（過去見到臨終口渴的病人），以石蜜漿（用石蜜漿），或冷水施病人故（或者冷水佈施給病人的緣故）。 十、名常遊戲（常常遊戲），昔為坐禪人作房舍圖畫（過去為坐禪的人制作房舍的圖畫），作死屍觀故（作死屍觀想的緣故）。
第四、名箜篌天（彈箜篌的天人），有十住處： 一、名楗陀羅（持鬘），昔以園林（過去用園林），甘蔗庵羅等果林施僧故（甘蔗、庵羅等果樹林佈施給僧人的緣故）。 二、名應聲（應和聲音），昔為邪見人說一偈法（過去為邪見的人說一句偈語的佛法），令其心凈信佛故（使他的內心清凈並相信佛的緣故）。 三、名喜樂（歡喜快樂），昔施人美（過去佈施給人美好的）
【English Translation】 English version Filled with pure water, giving bathing bottles to people. Seven, named Puguang (Universal Observation), in the past, towards those who uphold the precepts, used goodness to cultivate their minds; towards the sick who break the precepts, not seeking favors, giving peace with a compassionate heart, without fatigue or weariness, offering to the sick. Eight, named Chang Huanxi (Constant Joy), in the past, seeing those who violated the law and deserved to die, redeemed their lives with wealth, allowing them to escape. Nine, named Xiangyao (Fragrant Medicine), in the past, in the great field of blessings of those who uphold the precepts and believe in the Three Jewels, offered powdered incense and scented ointment, making offerings with a pure heart. Righteously obtaining wealth, rejoicing after giving. Ten, named Juntou (Equal Head), in the past, seeing someone who had offended the king, their hair tied up ready for execution, rescued them, allowing them to escape.
The third heaven, named Chang Ziyi (Constant Freedom), has ten abodes: One, named Huanxi Feng (Joyful Peak), in the past, protecting divine trees and trees relied upon by yakshas (a type of spirit), having the trees brings joy, losing the trees brings suffering. Two, named Youpoluo Se (Blue Lotus Color), in the past, with pure faith upholding the precepts, offering to the Three Jewels, because of building a blue lotus flower pond. Three, named Fentuo Li (White Lotus), in the past, building this flower pond. Four, named Cai Di (Colored Land), in the past, with pure faith, dyeing and treating robes for monks, dyeing Dharma garments with various colors. Five, named Zhiduo Luo (Variegated), which translates to 'mixed land'. In the past, using various foods to give to those who uphold the precepts and do not violate them. Six, named Shan Ding (Mountain Top), in the past, building houses to shield from wind and cold, allowing people to use them. Seven, named Motuo (Beautiful), which translates to 'beautiful land'. In the past, upholding the precepts, with a compassionate and honest heart, not bothering people, giving food to traveling Shramanas (wandering ascetics) and Brahmins (priests), for one day, many days, or without ceasing. Eight, named Yu Jing (Desire Realm), in the past, upholding the precepts, if those with wrong views are sick, giving them what brings them peace. Nine, named Qingliang (Coolness), in the past, seeing a thirsty patient near death, giving them rock candy juice or cold water. Ten, named Chang Youxi (Constant Play), in the past, making drawings of houses for those who meditate, contemplating corpses.
The fourth, named Konghou Tian (Harp Heaven), has ten abodes: One, named Jiantuo Luo (Garland Holder), in the past, using gardens, sugarcane, amra (mango) and other fruit forests to give to monks. Two, named Yingsheng (Echoing Sound), in the past, speaking a verse of Dharma for those with wrong views, causing their minds to become pure and believe in the Buddha. Three, named Xile (Joyful Happiness), in the past, giving beautiful things to people.
飲，或清美水，或覆泉井，不令蟲蟻入，行人飲之，無苦惱故。四、名掬水，昔見病苦者臨終，咽喉忽忽出聲，施其漿水，財物贖彼命。五、名白身，昔塗飾治補佛塔、僧舍，亦教人治補故。六、名共遊戲，昔信心持戒，同法義和合共故。七、名樂遊戲，昔持戒化眾生，令心凈信，歡喜戒施故。八、名共遊，昔法會聽法，佐助經營，深心隨喜故。九、名化生，昔見饑饉者、沒溺者，而救護之。十、名正行，昔見亡破抄掠，救令得脫，示險處正道。
次、日行天，繞須彌山，住于宮殿。外道說為日曜及星宿，略說三十六億。昔持七戒，令得增上果。風輪所持，此日行等大天與二大天，謂提頭賴吒、毗沙門，游四天下，遊戲空中，受五欲樂，如意自娛。日行繞須彌山，隨在何方，山有影現，人說為夜。風輪持北方星，輪轉不沒，外道見辰星不沒，謂其能持一切世間國土，不知風力所為也。
不殺戒，生四天處。不殺、不盜，生三十三天。加不淫，生焰摩天。加不口四過，生兜率天。又加世間戒，覆信奉佛七戒，生化樂、他化兩天。所持戒轉勝，天身福命轉勝。又隨心持戒，思心勝者，其福轉勝。
三十三天者，一名住善法堂天。昔持七戒，堅固無嫌，施四果、病人、父母、入滅定人。慈、悲、喜、舍，
【現代漢語翻譯】 現代漢語譯本： 飲水：一、名為清美水，或者覆蓋泉井，不讓蟲蟻進入，行人飲用這些水，就沒有苦惱的緣故。二、名為掬水，過去看見生病痛苦的人臨終時，咽喉發出微弱的聲音，就施捨漿水，用財物贖回他們的生命。三、名為白身，過去粉刷修繕佛塔、僧舍，也教導人們修繕破舊的佛塔、僧舍。四、名為共遊戲，過去以信心持戒，在佛法義理上和合共同努力的緣故。五、名為樂遊戲，過去持戒教化眾生，使他們內心清凈信服，歡喜持戒佈施的緣故。六、名為共遊，過去在法會上聽法，佐助經營法會事務，以深切的心隨喜讚歎的緣故。七、名為化生，過去看見飢餓貧困的人、溺水的人，就救護他們。八、名為正行，過去看見遭遇亡命、家破人亡、被抄掠的人，就救助他們脫離困境，指示他們遠離危險的正道。
其次是日行天（太陽神），繞著須彌山（Mount Sumeru）執行，居住在宮殿中。外道（非佛教徒）說這是日曜（太陽）和星宿，大約有三十六億。過去持守七戒，使他們得到增上的果報。由風輪所支撐，這些日行天等大天與二大天，即提頭賴吒（Dhritarashtra，持國天）和毗沙門（Vaishravana，多聞天），在四大天下游歷，在空中嬉戲，享受五欲之樂，如意自在。日行天繞著須彌山執行，無論在哪個方向，山都有影子顯現，人們就說那是夜晚。風輪支撐著北方的星辰，使其旋轉而不墜落，外道看見辰星不墜落，就認為它能支撐一切世間的國土，卻不知道這是風力的作用。
不殺戒，使人往生四天處（四大天王所居之處）。不殺生、不偷盜，使人往生三十三天（忉利天）。加上不邪淫，使人往生焰摩天（夜摩天）。加上不犯口四過（妄語、兩舌、惡口、綺語），使人往生兜率天（兜率天）。又加上世間戒，再加上信奉佛的七戒，使人往生化樂天（樂變化天）、他化自在天（他化自在天）。所持的戒律越殊勝，天人的福報和壽命就越殊勝。又隨著內心持戒的意願，思惟之心越強盛，他的福報就越殊勝。
三十三天，一名住善法堂天。過去持守七戒，堅定不移，沒有嫌隙，佈施給四果聖人、病人、父母、入滅盡定的人。修慈、悲、喜、舍四無量心。
【English Translation】 English version: Drinking water: 1. Named 'Pure and Beautiful Water': Covering springs and wells, preventing insects and ants from entering, so that travelers may drink without suffering. 2. Named 'Scooping Water': In the past, upon seeing a sick and suffering person at the point of death, with a faint sound coming from their throat, offering them liquid nourishment and redeeming their life with wealth. 3. Named 'White Body': In the past, painting and repairing Buddhist pagodas and monasteries, and also teaching others to repair old pagodas and monasteries. 4. Named 'Playing Together': In the past, upholding precepts with faith, and working together harmoniously in the Dharma. 5. Named 'Enjoying Play': In the past, upholding precepts and transforming sentient beings, causing their minds to be pure and faithful, joyfully upholding precepts and giving alms. 6. Named 'Traveling Together': In the past, listening to the Dharma at Dharma assemblies, assisting in managing the affairs of the assembly, and rejoicing with a deep heart. 7. Named 'Transformation Birth': In the past, seeing hungry and impoverished people, and drowning people, and protecting them. 8. Named 'Right Conduct': In the past, seeing those who were fleeing for their lives, whose families were destroyed, and who were being plundered, rescuing them from their plight, and showing them the right path away from danger.
Next is the Sun-traveling Deva (Sun God), who travels around Mount Sumeru (Mount Sumeru), residing in a palace. Non-Buddhists (non-Buddhists) say that this is the Sun and constellations, approximately thirty-six billion. In the past, upholding the seven precepts, which enabled them to obtain superior results. Supported by the wind wheel, these Sun-traveling Devas and other great Devas, along with the two great Devas, namely Dhritarashtra (Dhritarashtra, Guardian of the East) and Vaishravana (Vaishravana, Guardian of the North), travel throughout the four great continents, playing in the sky, enjoying the pleasures of the five desires, and being content and at ease. The Sun-traveling Deva travels around Mount Sumeru, and wherever it is, the mountain has a shadow, and people say that it is night. The wind wheel supports the northern stars, causing them to rotate without falling. Non-Buddhists see that the planet does not fall, and think that it can support all the lands of the world, but they do not know that it is the power of the wind.
The precept of not killing causes one to be reborn in the Realm of the Four Heavenly Kings (the place where the Four Heavenly Kings reside). Not killing and not stealing cause one to be reborn in the Thirty-three Heavens (Trayastrimsa Heaven). Adding not engaging in sexual misconduct causes one to be reborn in the Yama Heaven (Yama Heaven). Adding not committing the four verbal misdeeds (false speech, divisive speech, harsh speech, and idle chatter) causes one to be reborn in the Tushita Heaven (Tushita Heaven). Adding worldly precepts, and also believing in the seven precepts of the Buddha, causes one to be reborn in the Nirmanarati Heaven (Nirmanarati Heaven) and the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven). The more superior the precepts one upholds, the more superior the blessings and lifespan of the Deva. Also, according to the intention of upholding the precepts, the stronger the mind of contemplation, the more superior the blessings.
The Thirty-three Heavens, one is named the Heaven of the Good Dharma Hall. In the past, they upheld the seven precepts, steadfast and without fault, giving alms to the Four Fruition Arhats, the sick, parents, and those who have entered cessation meditation. Cultivating loving-kindness, compassion, joy, and equanimity.
與怖畏壽命，生善法堂天，作釋迦提婆，姓憍尸迦，名能天主。有九十九那由他天女為眷屬，心無嫉妒，善法堂廣五百由旬。
第三、名清凈天，焰摩天王名牟修樓陀，身長五由旬。百千帝釋和合所不及。
第四、兜率陀，此云分別意宮。其王名刪斗率陀。
第五、涅摩地，此云自在，亦名不憍樂。
第六、名婆羅尼蜜，此云他化自在。色、無色不復書。小藥草竟。
中藥草位者，即二乘也。此就習果判位。舊云：「《成論》探明大乘，解菩薩義。」此則不然。論主自云：「今正自明三藏中實義。」實義者，空是。人師豈可誣論主耶？此即空門明二十七賢聖斷伏之位。《阿毗曇》有門明七賢、七聖斷伏之位。委在兩論。
今略出有門中草之位：初：明七賢，次：明七聖位。
七賢者：一、五停心。二、別相念處。三、總相念處。四、暖法。五、頂法。六、忍法。七、世第一法。通稱賢者，鄰聖曰賢。能以似解伏見，因似發真，故言鄰聖。
又天魔、外道，愛見流轉，不識四諦。此七位人明識四諦。《大經》云：「我昔與汝等不見四真諦」(云云)。見四諦者，識屬愛四諦，識屬見四諦，皆能明瞭。若解四諦，則所見真正，無有邪曲，故是賢人相也。
一、初
【現代漢語翻譯】 現代漢語譯本 與怖畏壽命（對壽命的恐懼），生於善法堂天（Sudharma Deva，三十三天之一），成為釋迦提婆（Śakra-devānām-Indra，帝釋天），姓憍尸迦（Kauśika），名能天主（Śakro devānām indraḥ，眾天之主）。有九十九那由他（nayuta，數量單位）天女作為眷屬，心中沒有嫉妒，善法堂廣五百由旬（yojana，長度單位）。
第三、名為清凈天（Śubhakṛtsna），焰摩天王（Yama，夜摩天）名為牟修樓陀（Muśīlendra），身長五由旬。一百個千帝釋（Indra，帝釋天）加起來也比不上他。
第四、兜率陀（Tuṣita），這裡翻譯為分別意宮。其王名為刪斗率陀（Saṃtuṣita）。
第五、涅摩地（Nirmāṇarati），這裡翻譯為自在，也名不憍樂。
第六、名為婆羅尼蜜（Paranirmita-vaśavartin），這裡翻譯為他化自在。色界、無色界不再贅述。小藥草位結束。
中藥草位，指的是二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）。這裡就修習的果位來判別位次。舊的說法是：《成實論》闡明了大乘（Mahāyāna），解釋了菩薩（Bodhisattva）的意義。這種說法是不對的。論主自己說：『現在正是要闡明三藏（Tripiṭaka）中的真實意義。』真實意義就是空。人們怎麼可以誣衊論主呢？這裡就是空門闡明二十七賢聖斷伏之位。《阿毗曇》（Abhidhamma）有門闡明七賢、七聖斷伏之位。詳細內容在兩部論中。
現在簡略地列出有門中的草之位：首先：闡明七賢，其次：闡明七聖位。
七賢是：一、五停心（pañca sthāna citta，五種停止妄念的方法）。二、別相念處（vyasta lakṣaṇa smṛtyupasthāna，分別觀身受心法）。三、總相念處（samasta lakṣaṇa smṛtyupasthāna，總體觀身受心法）。四、暖法（ūṣmagata，如火將生之暖相）。五、頂法（mūrdhan，如登山至頂）。六、忍法（kṣānti，安忍不退）。七、世第一法（laukikāgradharma，世間法中第一）。通稱為賢者，接近聖人稱為賢。能夠用相似的理解來降伏見惑，因為相似而引發真實，所以說接近聖人。
另外，天魔、外道，在愛見中流轉，不認識四諦（catvāri āryasatyāni，四聖諦）。這七位人能夠明白認識四諦。《大經》（Mahāparinirvāṇa Sūtra，大般涅槃經）說：『我過去和你們沒有見到四真諦』（等等）。見到四諦的人，認識屬於愛的四諦，認識屬於見的四諦，都能夠明瞭。如果理解四諦，那麼所見就是真正，沒有邪曲，所以是賢人的相貌。
一、初
【English Translation】 English version Associated with the fear of life, he was born in the Sudharma Deva heaven (one of the Trayastrimsa heavens), becoming Śakra-devānām-Indra (the lord of the gods), with the family name Kauśika and the name Śakro devānām indraḥ (lord of the gods). He has ninety-nine nayutas (a unit of measurement) of heavenly women as his retinue, with no jealousy in his heart, and the Sudharma Hall is five hundred yojanas (a unit of distance) in breadth.
Third, named Śubhakṛtsna (Pure Heaven), the Yama (Yama Heaven) king is named Muśīlendra, with a body five yojanas in length. A hundred thousand Indras (Śakra-devānām-Indra) combined cannot compare to him.
Fourth, Tuṣita, which is translated here as the Palace of Differentiated Thought. Its king is named Saṃtuṣita.
Fifth, Nirmāṇarati, which is translated here as Freedom, also named Non-Arrogant Joy.
Sixth, named Paranirmita-vaśavartin, which is translated here as Transformation Freely Exercised by Others. The Form Realm and Formless Realm will not be described further. The position of small medicinal herbs ends here.
The position of medium medicinal herbs refers to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Here, positions are determined based on the fruits of practice. The old saying is: 'The Chengshi Lun (Tattvasiddhi Śāstra) clarifies the Mahāyāna (Great Vehicle) and explains the meaning of Bodhisattva.' This is not correct. The author of the treatise himself says: 'Now, I am precisely clarifying the true meaning within the Tripiṭaka (Three Baskets).' The true meaning is emptiness. How can people slander the author of the treatise? This is the Empty Gate clarifying the positions of the twenty-seven Worthies and Sages who have subdued afflictions. The Abhidhamma (Higher Doctrine) has a gate clarifying the positions of the seven Worthies and seven Sages who have subdued afflictions. The details are in the two treatises.
Now, I will briefly list the positions of herbs in the Gate of Existence: First, clarify the Seven Worthies; second, clarify the Seven Sage positions.
The Seven Worthies are: First, the Five Stoppages of Mind (pañca sthāna citta). Second, Separate Aspect Mindfulness (vyasta lakṣaṇa smṛtyupasthāna). Third, General Aspect Mindfulness (samasta lakṣaṇa smṛtyupasthāna). Fourth, Warmth Dharma (ūṣmagata). Fifth, Peak Dharma (mūrdhan). Sixth, Forbearance Dharma (kṣānti). Seventh, World's Foremost Dharma (laukikāgradharma). Generally called Worthies, those close to Sages are called Worthies. They can subdue false views with similar understanding, and because of the similar, they can generate the true, so they are said to be close to Sages.
Furthermore, heavenly demons and externalists, flowing in love and views, do not recognize the Four Noble Truths (catvāri āryasatyāni). These seven people can clearly recognize the Four Noble Truths. The Mahāparinirvāṇa Sūtra says: 'In the past, I and you did not see the Four True Truths' (etc.). Those who see the Four Noble Truths, recognize the Four Noble Truths belonging to love, recognize the Four Noble Truths belonging to views, and can all understand them clearly. If they understand the Four Noble Truths, then what they see is true and without perversity, so they are the characteristics of a worthy person.
One, the first
賢位者，謂學五停心，觀成，破五障道，即是初賢位。所以者何？若定邪聚眾生，不識三寶、四諦，貪染生死。若人歸依三寶，解四真諦，發心欲離生死、求涅槃樂。五種障道，煩惱散動，妨觀四諦。今修五觀成就，障破道明，行解相稱，故名初賢。
二、別相念處位者，以五障既除，觀慧諦當能觀四諦，而正以苦諦為初門，作四念處觀，破四顛倒。若慧解脫根性人，但修性四念處觀，破性執四倒。若俱解脫人，修共四念處觀，破事理四倒。若無疑解脫根性人，修性、共、緣三種四念處，破一切事、理、文字等四顛倒。善巧方便，于念處中，有四種精進，修四種定，生五善法，破五種惡，分別道用，安隱而行，能觀四諦，成別相四念處位也。
三總相四念處者，前已別相念慧破四顛倒，今深細觀慧，總破四倒。或境總觀總，境別觀總，境總觀別。或總二陰、三陰、四陰、五陰，皆名總相觀。是中，亦巧方便，能生正勤、如意、七覺、八道，疾入后法，故名總相念處位也。
四、暖法位者，以別、總念處觀故，能發似解十六諦觀，得佛法氣分。譬如鉆火煙起，亦如春陽暖發，以慧鉆境，發相似解，解即喻暖。又如春夏積集華草，自有暖生，以四諦慧，集眾善法，善法熏積，慧解得起，故名暖也。即是
【現代漢語翻譯】 現代漢語譯本 一、賢位，指的是學習五停心觀，觀行成就，破除五種障礙修道的因素，這就是最初的賢位。為什麼這麼說呢？如果（眾生）註定聚集在邪見中，不認識三寶（佛、法、僧）、四諦（苦、集、滅、道），貪戀執著于生死輪迴。如果有人皈依三寶，理解四真諦，發願想要脫離生死，追求涅槃的快樂。五種障礙修道的因素，即煩惱和散亂，妨礙觀察四諦。現在修習五停心觀成就，障礙破除，道路明朗，修行和理解相互 соответствуют，所以稱為初賢。 二、別相念處位，指的是五種障礙已經去除，觀慧真實可靠，能夠觀察四諦，並且首先以苦諦為入門，修習四念處觀（身念處、受念處、心念處、法念處），破除四種顛倒（常、樂、我、凈）。如果屬於慧解脫根性的人，只修習自性四念處觀，破除自性執著的四種顛倒。如果屬於俱解脫根性的人，修習共同四念處觀，破除事和理上的四種顛倒。如果屬於無疑解脫根性的人，修習自性、共同、緣三種四念處觀，破除一切事、理、文字等的四種顛倒。善於運用巧妙的方法，在四念處中，有四種精進，修習四種禪定，生起五種善法，破除五種惡法，分別修道的功用，安穩地修行，能夠觀察四諦，成就別相四念處位。 三、總相四念處位，指的是之前已經用別相念慧破除了四種顛倒，現在用更深細的觀慧，總括地破除四種顛倒。或者對境總觀，或者對境別觀，或者對總的境進行分別觀。或者總觀二陰（色、受）、三陰（色、受、想）、四陰（色、受、想、行）、五陰（色、受、想、行、識），都稱為總相觀。在這裡，也善於運用巧妙的方法，能夠生起正勤、如意足、七覺支、八正道，迅速進入後面的階段，所以稱為總相念處位。 四、暖法位，指的是通過別相、總相念處觀，能夠生起類似於理解十六諦的觀智，得到佛法的氣息。譬如鉆木取火，煙開始升起，也像春天陽光溫暖散發，用智慧鉆研境界，生起相似的理解，理解就像溫暖。又如春夏積聚的花草，自然產生溫暖，用四諦的智慧，積聚各種善法，善法熏習積聚，智慧理解得以生起，所以稱為暖。這就是
【English Translation】 English version 1. The position of the Worthy (Xián Wèi): It refers to learning the Five Contemplations for Stopping the Mind (Wǔ Tíng Xīn), accomplishing the contemplation, and breaking through the Five Hindrances to the Path (Wǔ Zhàng Dào), which is the initial position of the Worthy. Why is this so? If sentient beings are destined to gather in wrong views, not recognizing the Three Jewels (Sān Bǎo - Buddha, Dharma, Sangha), the Four Noble Truths (Sì Dì - suffering, cause of suffering, cessation of suffering, path to cessation of suffering), and are attached to birth and death. If a person takes refuge in the Three Jewels, understands the Four Noble Truths, and aspires to leave birth and death and seek the bliss of Nirvana (Niè Pán), the five hindrances to the path, namely afflictions and distractions, hinder the contemplation of the Four Noble Truths. Now, by cultivating and accomplishing the Five Contemplations, the hindrances are broken, the path becomes clear, and practice and understanding correspond, hence it is called the initial Worthy. 2. The Position of Specific Aspect Mindfulness (Bié Xiàng Niàn Chù Wèi): It refers to the fact that since the five hindrances have been removed, the wisdom of contemplation is reliable and able to contemplate the Four Noble Truths, and primarily takes the Truth of Suffering (Kǔ Dì) as the initial gateway, practicing the Four Foundations of Mindfulness (Sì Niàn Chù - mindfulness of body, feelings, mind, and phenomena), breaking through the Four Inversions (Sì Diān Dǎo - permanence, pleasure, self, purity). If one belongs to the type of person who is liberated by wisdom (Huì Jiě Tuō), they only cultivate the mindfulness of the nature of the Four Foundations of Mindfulness, breaking through the four inversions of attachment to nature. If one belongs to the type of person who is liberated by both (Jù Jiě Tuō), they cultivate the common Four Foundations of Mindfulness, breaking through the four inversions of phenomena and principle. If one belongs to the type of person who is liberated without doubt (Wú Yí Jiě Tuō), they cultivate the three types of Four Foundations of Mindfulness: nature, common, and condition, breaking through the four inversions of all phenomena, principles, words, etc. Skillfully using expedient means, within the Four Foundations of Mindfulness, there are four kinds of diligence, cultivating four kinds of samadhi, generating five wholesome dharmas, breaking through five unwholesome dharmas, distinguishing the function of the path, practicing peacefully, being able to contemplate the Four Noble Truths, and accomplishing the position of Specific Aspect Four Foundations of Mindfulness. 3. The Position of General Aspect Four Foundations of Mindfulness (Zǒng Xiàng Sì Niàn Chù): It refers to the fact that previously, the Four Inversions have been broken through by the wisdom of Specific Aspect Mindfulness, and now, with deeper and more subtle wisdom of contemplation, the Four Inversions are broken through in a comprehensive way. Either contemplating the realm in a general way, or contemplating the realm in a specific way, or contemplating the general realm in a specific way. Or generally contemplating the two aggregates (form, feeling), three aggregates (form, feeling, perception), four aggregates (form, feeling, perception, volition), five aggregates (form, feeling, perception, volition, consciousness), all are called general aspect contemplation. Here, one is also skilled in using expedient means, able to generate Right Diligence, the Foundations of Miraculous Powers, the Seven Factors of Enlightenment, and the Eightfold Path, quickly entering the later stages, hence it is called the position of General Aspect Mindfulness. 4. The Position of Warmth (Nuǎn Fǎ Wèi): It refers to the fact that through the contemplation of Specific and General Aspect Mindfulness, one is able to generate a contemplation similar to understanding the Sixteen Truths, obtaining the essence of the Buddha-dharma. For example, when drilling wood to make fire, smoke begins to rise, and it is also like the warmth of the spring sun, using wisdom to delve into the realm, generating a similar understanding, and understanding is like warmth. Also, like flowers and grasses accumulated in spring and summer, warmth naturally arises, using the wisdom of the Four Noble Truths, accumulating various wholesome dharmas, and as wholesome dharmas are accumulated and熏習, wisdom and understanding are able to arise, hence it is called warmth. That is
內凡初位，佛弟子有、外道則無，是名暖法位。
五、頂法者，似解轉增，得四如意定。十六諦觀，轉更分明。在暖之上，如登山頂，觀矚四方，悉皆明瞭，故名頂法。
六、忍法位者，亦是似解增長。五種善法，增進成根。於四諦中，堪忍樂欲，故名忍法位。下、中二忍，皆名忍位。
七、世第一法位者，即是上忍一剎那，于凡夫所得最勝善根，名為世間第一法也。上「智妙」中，已略說竟。
七、聖位者：一、隨信行。二、隨法行。三、信解。四、見得。五、身證。六、時解脫羅漢。七、不時解脫羅漢。通名聖者，正也。苦忍明發，舍凡性，入聖性。真智見理，故名聖人。
一、隨信行位者，是鈍根人，入見道之名也。非自智力，憑他生解。是人在方便道，先雖有信，以未習真，信不名行。行以進趣為義。從得苦忍真明，十五剎那進趣見真，故名隨信行位也。
二、隨法行位者，即是利根入道之名也。利者，自以智力見理斷結。在方便道，能自用觀觀四真諦法，但未發真，不名為行。因世第一法發苦忍真明，十五剎那進趣見真，故名隨法行位也。
三、明信解位者，即是信行人，入修道，轉名信解人也。鈍根憑信，進發真解，故名信解。是人證果有三，謂三果(云云
【現代漢語翻譯】 現代漢語譯本 內凡初位，佛弟子有，外道則無，這被稱為暖法位。
五、頂法位，指的是相似的理解不斷增長，獲得四如意定（四種禪定，能隨意自在地入定）。對於十六諦觀（苦、集、滅、道四聖諦，每一諦有四種相狀，合為十六諦），理解得更加分明。在暖法之上，如同登上山頂，觀察四方，一切都非常明瞭，所以稱為頂法。
六、忍法位，也是指相似的理解增長。五種善法（信、進、念、定、慧）增進成為根本。對於四聖諦，能夠安忍並樂於接受，所以稱為忍法位。下忍和中忍，都稱為忍位。
七、世第一法位，指的是上忍的最後一個剎那，在凡夫所能獲得的最好的善根，稱為世間第一法。在前面的『智妙』中，已經略微說明過了。
七、聖位包括：一、隨信行（根據信仰而行）。二、隨法行（根據佛法而行）。三、信解（通過信仰而理解）。四、見得（通過見解而獲得）。五、身證（通過身體力行而證得）。六、時解脫阿羅漢（在特定時間才能解脫的阿羅漢）。七、不時解脫阿羅漢（任何時間都能解脫的阿羅漢）。這些都統稱為聖者，意味著正。苦忍（對苦諦的忍耐）之光明生髮，捨棄凡夫的性質，進入聖人的性質。以真實的智慧見到真理，所以稱為聖人。
一、隨信行位，指的是鈍根之人，進入見道（證悟真理的道路）的名稱。不是依靠自己的智慧力量，而是憑藉他人的教導而產生理解。這種人在方便道（引導至解脫的途徑）中，雖然先前有信仰，但因為沒有學習真正的佛法，所以信仰不能稱為行。行以進步和趨向為意義。從獲得苦忍的真實光明開始，在十五個剎那中進步並趨向于見到真理，所以稱為隨信行位。
二、隨法行位，指的是利根之人，進入見道的名稱。利根之人，依靠自己的智慧力量見到真理並斷除煩惱。在方便道中，能夠自己運用觀想來觀察四真諦法，但因為沒有生髮真正的智慧，所以不能稱為行。因為世第一法生髮苦忍的真實光明，在十五個剎那中進步並趨向于見到真理，所以稱為隨法行位。
三、信解位，指的是隨信行之人，進入修道（通過修行達到解脫的道路），轉而稱為信解之人。鈍根之人憑藉信仰，進步並生髮真實的理解，所以稱為信解。這種人證得的果位有三種，即三果（云云
【English Translation】 English version The initial position of inner practice, possessed by Buddhist disciples but not by non-Buddhists, is called the Warmth Dharma Position (warmth, indicating the initial stage of practice).
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The Summit Dharma Position refers to a stage where similar understanding increases, and one attains the Four Bases of Psychic Power (four types of concentration that allow one to enter samadhi at will). The contemplation of the Sixteen Aspects of the Four Noble Truths (the Four Noble Truths of suffering, its origin, its cessation, and the path to its cessation, each with four aspects, totaling sixteen) becomes even clearer. It is above the Warmth Dharma, like climbing to the summit of a mountain, observing all directions with clarity, hence it is called the Summit Dharma.
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The Forbearance Dharma Position also refers to an increase in similar understanding. The five good dharmas (faith, diligence, mindfulness, concentration, and wisdom) increase and become roots. Regarding the Four Noble Truths, one can endure and desire joy, hence it is called the Forbearance Dharma Position. The lower and middle forbearance are both called Forbearance Positions.
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The World's Foremost Dharma Position is the last moment of the highest forbearance, the most excellent good root that an ordinary person can attain, called the World's Foremost Dharma. It has been briefly explained in the previous 'Subtle Wisdom'.
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The positions of the Noble Ones include: 1. Follower of Faith (one who follows based on faith). 2. Follower of Dharma (one who follows based on the Dharma). 3. Faith-Understanding (understanding through faith). 4. Vision-Attainment (attainment through vision). 5. Body-Witness (witnessing through bodily experience). 6. Time-Liberated Arhat (an Arhat who attains liberation at a specific time). 7. Non-Time-Liberated Arhat (an Arhat who can attain liberation at any time). These are collectively called Noble Ones, meaning righteous. The light of forbearance of suffering (enduring suffering) arises, abandoning the nature of an ordinary person and entering the nature of a noble person. Seeing the truth with true wisdom, hence they are called Noble Ones.
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The Follower of Faith Position refers to the name for a person of dull faculties entering the Path of Seeing (the path of realizing the truth). It is not based on one's own wisdom but relies on the understanding generated by others' teachings. This person, in the expedient path (a path leading to liberation), although having faith beforehand, because they have not learned the true Dharma, their faith is not called practice. Practice means progress and inclination. From obtaining the true light of forbearance of suffering, in fifteen moments, they progress and incline towards seeing the truth, hence it is called the Follower of Faith Position.
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The Follower of Dharma Position refers to the name for a person of sharp faculties entering the Path of Seeing. A person of sharp faculties sees the truth and cuts off afflictions through their own wisdom. In the expedient path, they can use contemplation to observe the Four Noble Truths, but because they have not generated true wisdom, it is not called practice. Because the World's Foremost Dharma generates the true light of forbearance of suffering, in fifteen moments, they progress and incline towards seeing the truth, hence it is called the Follower of Dharma Position.
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The Faith-Understanding Position refers to a Follower of Faith entering the Path of Cultivation (the path of achieving liberation through practice), and is then called a person of Faith-Understanding. A person of dull faculties relies on faith, progresses, and generates true understanding, hence it is called Faith-Understanding. This person attains three fruits, namely the three fruits (etc.)
)。證初果者，第十六道，比智相應，即證須陀洹。須陀洹，此翻修習無漏。《成論》明：「猶是見道數人」明證果即入修道，用此明修習無漏義便。若見道所斷，略言三結盡，廣說八十八使盡。七生在，終不至八(云云)。
次、明證二果，即有二種：一、向。二、果。曏者，從初果心后，更修十六諦觀，七菩提行現前，即此世無漏、斷煩惱。一品無礙，斷欲界一品煩惱，乃至斷五品，皆是于向，亦名勝進須陀洹。約此論家家也。二果者，若斷六品盡，證欲界第六品解脫，即是斯陀含果也。天竺云薄，薄欲界煩惱也。
次、明證阿那含，亦有二：一、向。二、果。曏者，若斷欲界七品，乃至八品，皆名為向，亦名勝進斯陀含。約此說一種子也。果者，九無礙斷欲界，若證第九解脫，即名阿那含果也。天竺云不還，不還生欲界也。
複次須陀洹，有三種：一、行中須陀洹，即是向也。二、住果，正是須陀洹也。三、勝進須陀洹，亦名家家，即是斯陀含向也。斯陀含，但有二種：一、住果。二、勝進。勝進亦名一種子，即阿那含向也。阿那含亦二種：一、住果。二、勝進。勝進那含斷五上分結，謂色、無色染等，即阿羅漢向也。羅漢但有一，謂住果也。
複次，超果者，凡夫時斷欲界六品乃至
【現代漢語翻譯】 現代漢語譯本：證得初果的人，在第十六道，與比智相應，就證得了須陀洹（Sotapanna，入流果）。須陀洹，翻譯成修習無漏。《成實論》中說明：『仍然是見道中的人』，說明證果后即進入修道，用此說明修習無漏的意義。如果見道所斷的煩惱，簡略地說就是斷盡三結，廣義地說就是斷盡八十八使。還有七次轉生，最終不會超過八次（等等）。
其次，說明證得二果，即有二種：一、向。二、果。向，是從初果心之後，再修十六諦觀，七菩提行現前，即此世的無漏智，斷除煩惱。斷除一品無礙，斷除欲界一品煩惱，乃至斷除五品，都是屬於向，也稱為勝進須陀洹。大約根據這個來說家家（Sakadagamin，一來果）。二果，如果斷除六品煩惱，證得欲界第六品解脫，就是斯陀含果。天竺語中『斯陀含』意為『薄』，指減輕了欲界煩惱。
其次，說明證得阿那含（Anagamin，不還果），也有二種：一、向。二、果。向，如果斷除欲界七品，乃至八品煩惱，都稱為向，也稱為勝進斯陀含。大約根據這個來說一種子。果，九無礙斷除欲界煩惱，如果證得第九解脫，就稱為阿那含果。天竺語中『阿那含』意為『不還』，指不再還生欲界。
再次，須陀洹有三種：一、行中須陀洹，就是向。二、住果，正是須陀洹。三、勝進須陀洹，也稱為家家，就是斯陀含向。斯陀含，只有二種：一、住果。二、勝進。勝進也稱為一種子，就是阿那含向。阿那含也有二種：一、住果。二、勝進。勝進阿那含斷除五上分結，指色界、無色界染等，就是阿羅漢（Arhat，無學）向。阿羅漢只有一種，就是住果。
再次，超果的人，在凡夫時斷除欲界六品乃至
【English Translation】 English version: One who attains the first fruit, at the sixteenth path, corresponding to the wisdom of comparison, attains Srotapanna (Sotapanna, Stream-enterer). Srotapanna is translated as 'cultivating without outflows'. The Satyasiddhi Shastra states: 'Still among those on the path of seeing,' indicating that attaining the fruit means entering the path of cultivation, thus explaining the meaning of cultivating without outflows. If what is severed on the path of seeing, briefly speaking, is the exhaustion of the three bonds, broadly speaking, it is the exhaustion of the eighty-eight fetters. With seven more lives remaining, one will ultimately not exceed eight (etc.).
Next, explaining the attainment of the second fruit, there are two types: 1. The path. 2. The fruit. The path is from the mind of the first fruit onwards, further cultivating the contemplation of the sixteen truths, with the seven factors of enlightenment manifesting, which is the wisdom without outflows in this life, severing afflictions. Severing one grade of obstruction, severing one grade of afflictions in the desire realm, up to severing five grades, all belong to the path, also called 'progressing Srotapanna'. This is approximately what the term 'Sakadagamin (Once-returner)' refers to. The second fruit is when six grades of afflictions are exhausted, attaining liberation from the sixth grade of the desire realm, which is the Sakadagamin fruit. In Sanskrit, 'Sakadagamin' means 'thin', referring to the thinning of afflictions in the desire realm.
Next, explaining the attainment of Anagamin (Anagamin, Non-returner), there are also two types: 1. The path. 2. The fruit. The path is when seven grades, up to eight grades, of afflictions in the desire realm are severed, all are called the path, also called 'progressing Sakadagamin'. This is approximately what the term 'one-seed' refers to. The fruit is when the desire realm is severed with nine unobstructed severances, if the ninth liberation is attained, it is called the Anagamin fruit. In Sanskrit, 'Anagamin' means 'non-returner', referring to not returning to be born in the desire realm.
Furthermore, there are three types of Srotapanna: 1. Srotapanna in practice, which is the path. 2. Abiding in the fruit, which is precisely Srotapanna. 3. Progressing Srotapanna, also called Sakadagamin, which is the path to Sakadagamin. There are only two types of Sakadagamin: 1. Abiding in the fruit. 2. Progressing. Progressing is also called 'one-seed', which is the path to Anagamin. There are also two types of Anagamin: 1. Abiding in the fruit. 2. Progressing. Progressing Anagamin severs the five higher fetters, referring to the form realm, formless realm, and so on, which is the path to Arhat (Arhat, Worthy One). There is only one type of Arhat, which is abiding in the fruit.
Furthermore, one who transcends the fruits, in the state of an ordinary person, severs six grades of afflictions in the desire realm up to
八品盡，來入見道，發苦忍真明。十五心中，是斯陀含向；十六心，即證斯陀含果也。若凡夫時，先斷二界九品盡，乃至無所有處盡，后入見諦十五心，名阿那含行。第十六心即證那含果，此名超越人，證后二果也。是信解雖是動，根性不同，謂：退、護、思、住、進也。
若證阿那含，各復有五及七種般、八種般。五種般者：中般、生般、行般、不行般、上流般也。七種者，開中般為三種也。八種般者，五如前，更有現般、無色般、不定般(云云)。
四、明見得位者，法行人轉入修道，名為見得。是利根人，自以智勛，見法得理，故名見得。是人在思惟道，次第證三果，超越二果，亦如信解中分別。但以利根，不藉聞法，不假眾具，自能見法，得理為異也。見得但是不動根性。若證阿那含果，亦有五種、七種、八種般不同也。
五、明身證位者，還是信解、見到二人，入思惟道，用無漏智，斷上下分結，發四禪、四無色定。即是用共念處，修八背舍、八勝處、十一切處，入九次第定。三空事、性兩障先已斷盡，又斷非想事障，滅緣理諸心、心數法，入滅盡定。得此定故，名身證阿那含也。何者？入滅定似涅槃法，安置身內，息三界一切勞務。身證想受滅，故名身證也。
若約初果解身證
【現代漢語翻譯】 現代漢語譯本 斷盡第八品煩惱，進入見道，生起苦忍的真實智慧光明。在第十五心中，是斯陀含（Sotapanna，預流果）的趨向；第十六心，就證得斯陀含果。如果凡夫時，先斷除欲界和色界總共九品煩惱，乃至斷盡無所有處的煩惱，之後進入見諦的第十五心，稱為阿那含（Anagami，不還果）的趨向。第十六心就證得阿那含果，這稱為超越之人，證得后兩個果位。這些信解之人雖然會有動搖，但根性不同，分為：退、護、思、住、進。
如果證得阿那含果，各自又有五種、七種和八種般涅槃（Parinirvana，入滅）的方式。五種般涅槃：中般、生般、行般、不行般、上流般。七種般涅槃，是將中般分為三種。八種般涅槃，前五種與之前相同，另外還有現般、無色般、不定般。
四、闡明見得位的人，法行人轉入修道，稱為見得。這些是利根之人，憑藉自己的智慧，見到法而獲得真理，所以稱為見得。這些人在思惟道中，次第證得三果，超越二果，也如信解中分別的那樣。只是因為是利根，不依靠聽聞佛法，不借助眾多的資具，自己能夠見到法，獲得真理，這是他們的不同之處。見得之人都是不動根性。如果證得阿那含果，也有五種、七種、八種般涅槃的不同。
五、闡明身證位的人，還是信解和見到的這兩種人，進入思惟道，用無漏智慧，斷除上下分結，發起四禪、四無色定。就是用共念處，修習八背舍、八勝處、十一切處，進入九次第定。三空的事障和性障先前已經斷盡，又斷除非想的事障，滅除緣理的諸心和心所法，進入滅盡定。因為得到這種禪定，所以稱為身證阿那含。為什麼呢？進入滅盡定類似於涅槃的境界，安置在身內，止息三界的一切勞務。身證想受滅，所以稱為身證。
如果根據初果來解釋身證
【English Translation】 English version Having exhausted the eighth grade of afflictions, one enters the Path of Seeing, generating the true and bright wisdom of the forbearance of suffering. In the fifteenth moment of mind, one is directed towards becoming a Sakadagami (Once-Returner); in the sixteenth moment of mind, one attains the fruit of Sakadagami. If, as an ordinary person, one first exhausts the nine grades of afflictions in the Desire Realm and the Form Realm, up to the exhaustion of the Realm of Neither Perception Nor Non-Perception, then enters the fifteenth moment of mind of the Path of Seeing, this is called the practice towards Anagami (Non-Returner). The sixteenth moment of mind is the attainment of the fruit of Anagami; this is called a transcendent person, attaining the latter two fruits. Although these adherents through faith and understanding may waver, their dispositions differ, being classified as: declining, protecting, contemplating, abiding, and advancing.
If one attains the fruit of Anagami, there are again five, seven, or eight kinds of Parinirvana (Complete Nirvana). The five kinds of Parinirvana are: intermediate Parinirvana, generative Parinirvana, effortful Parinirvana, effortless Parinirvana, and upward-flowing Parinirvana. The seven kinds are when the intermediate Parinirvana is divided into three. The eight kinds are the same as the previous five, with the addition of immediate Parinirvana, formless Parinirvana, and indeterminate Parinirvana.
Four, clarifying those who attain position through seeing, practitioners of Dharma who enter the Path of Cultivation are called 'those who attain through seeing.' These are people of sharp faculties who, through their own wisdom, see the Dharma and attain the truth, hence the name 'those who attain through seeing.' These people, in the Path of Cultivation, sequentially attain the three fruits, transcending the two fruits, as distinguished in the adherents through faith and understanding. The difference is that, being of sharp faculties, they do not rely on hearing the Dharma, nor do they depend on many resources; they can see the Dharma and attain the truth themselves. Those who attain through seeing are all of unwavering disposition. If one attains the fruit of Anagami, there are also differences in the five, seven, or eight kinds of Parinirvana.
Five, clarifying those who attain position through body witnessing, these are still the two types of people, adherents through faith and understanding and those who attain through seeing, who enter the Path of Cultivation, using non-outflow wisdom to sever the lower and upper fetters, generating the four Dhyanas and the four Formless Concentrations. That is, using the common places of mindfulness, cultivating the eight liberations, the eight mastery positions, and the ten all-encompassing positions, entering the nine sequential concentrations. The afflictions of the three emptinesses, both the afflictions of phenomena and the afflictions of nature, have already been completely severed. Furthermore, they sever the afflictions of phenomena of neither perception nor non-perception, extinguishing the minds and mental functions that cling to reason, and enter the Cessation Attainment. Because of attaining this concentration, they are called 'body-witnessing Anagamis.' Why? Entering the Cessation Attainment is similar to the state of Nirvana, placing it within the body, ceasing all the labors of the three realms. Body-witnessing extinguishes perception and feeling, hence the name 'body-witnessing.'
If we explain body-witnessing according to the first fruit
者，但以先於凡夫，用等智斷結，得四禪、四無色定，后得見諦，第十六心，證那含果，即修共念處，還從欲界修背舍、勝處、一切處，入九次第定身證也。是阿那含有二種：一、住果、但是阿那含也。二、帶果行向、即是勝進阿那含也，亦是羅漢向攝。《釋論》云：「那含有十一種：五種正是阿那含，六種阿羅漢向攝。」此身證者，即是勝進，為羅漢向攝。五種、七種般，皆有上流般。八種般，但有現般、無色般也。《毗曇》分別那含，有一萬二千九百六十種(云云)。
六、明時解脫羅漢者，是信行鈍根，待時及眾緣具，方得解脫，故名時解脫羅漢。羅漢，此無翻，名含三義：殺賊、不生、應供也。位居無學。
羅漢有五種：隨信行生，退法、思法、護法、住法、升進法也。得盡智、無學等見也。若用金剛三昧，于非想九品惑盡。次一剎那，證非想第九解脫，成盡智。次一剎那，得無學等見也。或彼時退故，不說得無生智。此五種阿羅漢，是信種性，根鈍，因中修道，必假衣、食、床具、處所、說法、及人，隨順善根增進，不能一切時所欲進也。是五種各有二種：不得滅盡定，但是慧解脫；得滅盡定，即是俱解脫。若不得滅盡定，是人因中偏修性念處。若得滅盡定，是人因中修性共也。證果時，三明
【現代漢語翻譯】 現代漢語譯本： 這種人雖然比凡夫俗子先一步，用平等的智慧斷除煩惱，得到四禪、四無色定，之後才證得見諦，在第十六個心念時，證得阿那含果（Anagami-fruit，不還果），就開始修習共同的念處，又從欲界修習背舍、勝處、一切處，進入九次第定，以身證得。這種阿那含有兩種：一種是安住于果位，僅僅是阿那含；另一種是帶著果位繼續修行，也就是勝進阿那含，也屬於阿羅漢向（Arhat-path，趨向阿羅漢果位的修行者）。《釋論》中說：『阿那含有十一種：五種是真正的阿那含，六種屬於趨向阿羅漢果位的修行者。』這裡所說的身證者，就是勝進，屬於趨向阿羅漢果位的修行者。五種般、七種般，都有上流般。八種般，只有現般、無色般。《毗曇》中分別阿那含，有一萬二千九百六十種（此處省略）。
六、說明時解脫阿羅漢（Arhat，阿羅漢）是指信行鈍根的人，需要等待時機和各種因緣具足，才能得到解脫，所以稱為時解脫阿羅漢。阿羅漢，此處不翻譯，名稱包含三種含義：殺賊（殺死煩惱之賊）、不生（不再輪迴）、應供（應受人天供養）。其果位位於無學。
阿羅漢有五種：隨信行生，退法、思法、護法、住法、升進法。得到盡智、無學等見。如果使用金剛三昧，將非想處的九品惑全部斷盡。下一個剎那，證得非想第九解脫，成就盡智。再下一個剎那，得到無學等見。或者因為那時退失的緣故，所以不說得到無生智。這五種阿羅漢，是信種性，根器遲鈍，在因地修行時，必須依靠衣服、食物、床具、處所、說法以及他人，才能隨順善根增進，不能隨時隨地都想進步就進步。這五種阿羅漢各有兩種：不得滅盡定，只是慧解脫；得到滅盡定，就是俱解脫。如果不得滅盡定，這個人是因為在因地偏重修習性念處。如果得到滅盡定，這個人是因為在因地修習性共。證果時，三明
【English Translation】 English version: These individuals, while preceding ordinary people, use equal wisdom to sever bonds, attain the four Dhyanas (four levels of meditative absorption in the realm of form) and the four Arupadhatus (formless realms), and subsequently attain the vision of truth. At the sixteenth thought-moment, they realize the Anagami-fruit (Anagami-fruit, the fruit of non-returning), and then cultivate the common mindfulness practices. Furthermore, from the desire realm, they cultivate the eight emancipations (back舍), the eight sovereignties (勝處), and the ten all-encompassing spheres (一切處), entering the nine successive absorptions, realizing them through their body. There are two types of Anagamis: one who abides in the fruit, simply being an Anagami; and another who, carrying the fruit, progresses further, which is the progressive Anagami, also included in the Arhat-path (Arhat-path, the path towards the Arhat fruit). The Shilun states: 'There are eleven types of Anagamis: five are truly Anagamis, and six are included in the path towards Arhatship.' This bodily realization refers to the progressive one, included in the path towards Arhatship. The five types of pan and the seven types of pan all have the upward-flowing pan. The eight types of pan only have the present pan and the formless pan. The Vibhasa distinguishes 12,960 types of Anagamis (etc.).
- Explaining the Time-Liberated Arhat (Arhat, one who is worthy) refers to those of faith-inclined dull faculties who require time and the convergence of various conditions to attain liberation, hence the name Time-Liberated Arhat. Arhat, which is not translated here, encompasses three meanings: slayer of thieves (killing the thieves of afflictions), non-arising (no more rebirth), and worthy of offerings (deserving of offerings from humans and devas). Their position resides in the state of No-More-Learning.
There are five types of Arhats: those arising from faith-inclined practice, the declining, the contemplating, the protecting, the abiding, and the progressing. They attain exhaustive knowledge and the vision of the state of No-More-Learning. If using the Vajra Samadhi (diamond-like concentration), they exhaust the nine grades of delusion in the realm of Neither Perception Nor Non-Perception. In the next instant, they realize the ninth liberation of Neither Perception Nor Non-Perception, accomplishing exhaustive knowledge. In the next instant, they attain the vision of the state of No-More-Learning. Or, because of regression at that time, it is not said that they attain the knowledge of non-arising. These five types of Arhats are of the faith-inclined nature, with dull faculties. In their causal stage of cultivation, they necessarily rely on clothing, food, bedding, places, teachings, and people to facilitate the increase of wholesome roots, unable to progress whenever they desire. Each of these five types has two kinds: those who do not attain the cessation attainment, being merely wisdom-liberated; and those who attain the cessation attainment, being both-ways-liberated. If one does not attain the cessation attainment, it is because they predominantly cultivated the nature of mindfulness in the causal stage. If one attains the cessation attainment, it is because they cultivated the nature of commonality in the causal stage. At the time of realizing the fruit, the three illuminations
、八解，一時俱得，故名俱解脫也。
七、不時解脫羅漢者，即是法行利根，名不動法阿羅漢也。此人因中修道，能一切時，隨所欲進修善業，不待眾具，故名不時解脫。是人不為煩惱所動，故名不動。不動是不退義。成就三智：謂盡智、無生智、無學等見。能用重空三昧，擊聖善法，以定舍定，故言能擊。
是不動羅漢亦有二種：一、不得滅盡定，但名慧解脫。二、得滅盡定，即是俱解脫。若聞佛說三藏教門，修緣念處，即發四辯，名無疑解脫。是名波羅蜜聲聞，能究竟具足一切羅漢功德也。名沙門那，沙門那者沙門果也。
二、明辟支佛位者，此翻緣覺。此人宿世福厚，神根猛利，能觀集諦以為初門。《大論》稱獨覺、因緣覺。若出無佛世，自然悟道，此即獨覺；若出佛世，聞十二因緣法，稟此得道，故名因緣覺。獨覺生無佛世，有小、有大。若本在學人，今生佛后，七生既滿，不受八生，自然成道，不名為佛，亦非羅漢，名小辟支迦羅。論其道力，不及舍利弗等大羅漢。二者、大辟支迦羅，二百劫中作功德身，得三十二相分，或三十一、三十、二十九，乃至一相。福力增長，智慧利，于總相、別相，能知、能入。久修集定，常樂獨處，故名大辟支迦羅也。若就因緣論小大者，亦應如是分別。
【現代漢語翻譯】 現代漢語譯本：八解（指八種解脫），一時全部獲得，所以叫做俱解脫。
不時解脫阿羅漢，就是法行利根之人，也叫做不動法阿羅漢。這種人在因地修行時，能隨時隨地，按照自己的意願進修善業，不需要等待各種條件具備，所以叫做不時解脫。這種人不會被煩惱所動搖，所以叫做不動。不動是不退的意思。成就三種智慧：即盡智、無生智、無學正見。能夠運用重空三昧，擊退聖善之法，以禪定捨棄禪定，所以說能擊。
不動阿羅漢也有兩種：一種是沒有得到滅盡定，只能叫做慧解脫；另一種是得到滅盡定，就是俱解脫。如果聽聞佛所說的三藏教法，修習緣念處，就能引發四種辯才，叫做無疑解脫。這就是波羅蜜聲聞，能夠究竟圓滿地具備一切阿羅漢的功德，叫做沙門那，沙門那的意思是沙門的果位。
第二，闡明辟支佛的果位，辟支佛翻譯為緣覺。這種人前世福報深厚，神根敏銳，能夠觀察集諦作為入門。《大智度論》中稱之為獨覺、因緣覺。如果出生在沒有佛的時代，自然領悟佛道，這就是獨覺；如果出生在有佛的時代，聽聞十二因緣法，依此證得佛道，所以叫做因緣覺。獨覺出生在沒有佛的時代，有小乘和大乘之分。如果原本是學人，今生在佛陀涅槃之後，七生已滿，不再受第八生，自然成就佛道，不稱為佛，也不是阿羅漢，叫做小辟支迦羅。論其道力，不如舍利弗等大阿羅漢。第二種是大辟支迦羅，在二百劫中修作功德之身，得到三十二相中的一部分，或者三十一相、三十相、二十九相，乃至一相。福力增長，智慧銳利，對於總相、別相，能夠知曉、能夠證入。長久地修習禪定，常常喜歡獨自居住，所以叫做大辟支迦羅。如果從因緣的角度來論小乘和大乘，也應該這樣分別。
【English Translation】 English version: 'Eight Deliverances' (referring to the eight types of liberation), all obtained at once, hence named 'Liberated in All Ways'.
'Arhat Liberated at Any Time' refers to someone with sharp faculties who practices the Dharma diligently, also known as an 'Immovable Dharma Arhat'. This person, during their causal stage of cultivation, can cultivate virtuous deeds at any time and place, according to their wishes, without waiting for all conditions to be met, hence named 'Liberated at Any Time'. This person is not moved by afflictions, hence named 'Immovable'. 'Immovable' means non-retreating. They achieve three wisdoms: namely, the Wisdom of Exhaustion, the Wisdom of Non-arising, and the Unsurpassed Right View. They can use the 'Profound Emptiness Samadhi' to strike down even the most sacred and virtuous dharmas, using samadhi to relinquish samadhi, hence it is said they can 'strike'.
There are also two types of Immovable Arhats: one who has not attained the Cessation Samadhi, and is only called 'Wisdom-Liberated'; the other who has attained the Cessation Samadhi, and is 'Liberated in All Ways'. If they hear the Buddha expounding the Three Baskets of teachings, and cultivate mindfulness of conditions, they can generate the Four Eloquences, called 'Liberated Without Doubt'. This is a 'Paramita Sravaka', who can ultimately and completely possess all the merits of an Arhat, called 'Sramana', which means the fruit of a Sramana.
Secondly, clarifying the position of a Pratyekabuddha (辟支佛), which translates to 'Enlightened Through Conditions'. This person has accumulated great merit in past lives, and possesses sharp spiritual faculties, capable of contemplating the Truth of Suffering's Accumulation as an initial gateway. The Mahaprajnaparamita Sastra calls them 'Solitary Awakened Ones' or 'Condition-Enlightened Ones'. If they are born in an age without a Buddha, they naturally awaken to the Way, this is a 'Solitary Awakened One'; if they are born in an age with a Buddha, and hear the Dharma of the Twelve Links of Dependent Origination, attaining the Way through this, hence named 'Condition-Enlightened One'. Solitary Awakened Ones born in ages without a Buddha can be of the Lesser or Greater Vehicle. If they were originally learners, and are born after the Buddha's Parinirvana, having completed seven lives, they do not receive an eighth life, and naturally attain the Way, not called a Buddha, nor an Arhat, but a 'Lesser Pratyekabuddha' (小辟支迦羅). Regarding their power of the Way, it is not comparable to great Arhats like Sariputra. The second type is the 'Great Pratyekabuddha' (大辟支迦羅), who cultivates meritorious deeds for two hundred kalpas, obtaining a portion of the Thirty-two Marks, or thirty-one, thirty, twenty-nine, or even one mark. Their power of merit increases, their wisdom sharpens, and regarding the general and specific characteristics, they are able to know and enter. Having cultivated samadhi for a long time, they constantly delight in solitude, hence named 'Great Pratyekabuddha'. If discussing the Lesser and Greater Vehicles from the perspective of conditions, it should also be distinguished in this way.
此人根利，不須制果，能斷正使，又加侵習，譬如身壯，直到所在，不中止息，故不制果，是名中草位竟。
上草位者，即是三藏菩薩位也。此菩薩從初發菩提心，起慈悲誓願，觀察四諦，以道諦為初門，行六波羅蜜。
從初釋迦至罽那尸棄佛時，名第一阿僧祇劫。常離女人身，亦不自知當作佛、不作佛。準望二乘位，應在五停心、別相總相念處位中，以慈悲心，行六度行也。從罽那尸棄佛至然燈佛時，名第二阿僧祇劫。爾時雖自知作佛，而口不說，準望此位，應在暖法位中，即是性地、順忍，初心之位。既有證法之信，必知作佛。而用暖解，修行六度，心未分明，故口不向他說也。從然燈佛至毗婆尸佛時，名第三阿僧祇劫。是時內心了了，自知作佛，口自發言，無所畏難。準此位，應在頂法位中，修行六度，四諦解明，如登山頂，了見四方，故口向他說也。
若過三僧祇劫，種三十二相業者，準此是下忍之位。用此忍智，行六度成百福德，用百福成一相因，于下忍之位，人中佛出世時得種也。
若坐道場時，位在中忍、上忍。從上忍，一剎那入真，三十四心斷結，得阿耨三菩提，則名為佛。爾前則是三藏菩薩上草之位也。
小樹位者，即是通教，明三乘之人，同以無言說道，斷煩惱
【現代漢語翻譯】 現代漢語譯本： 此人根器銳利，不需要通過證果來斷除煩惱，就能斷除見思惑（正使），並且還能進一步斷除習氣（侵習）。這就像一個身體強壯的人，一直朝著目標前進，不會中途停下來休息一樣，所以不需要通過證果來達到目的。這被稱為中草位結束。
上草位，指的是三藏菩薩的果位。這位菩薩從最初發起菩提心，立下慈悲誓願，觀察四諦（苦、集、滅、道），以道諦為入門，修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）。
從最初的釋迦佛到罽那尸棄佛（Konakamuni Buddha）時期，被稱為第一阿僧祇劫（asamkhya kalpa，無數大劫）。菩薩常常遠離女身，也不知道自己將來是會成佛還是不成佛。參照二乘（聲聞乘和緣覺乘）的果位，應該處於五停心觀（不凈觀、慈悲觀、因緣觀、數息觀、唸佛觀）、別相念處（身受心法四念處分別觀察）和總相念處（總觀身受心法）的果位中，以慈悲心修行六度萬行。
從罽那尸棄佛到然燈佛（Dipamkara Buddha）時期，被稱為第二阿僧祇劫。這時，菩薩雖然自己知道將來會成佛，但口頭上不說。參照二乘的果位，應該處於暖法位中，也就是性地（菩薩十地中的第一地，歡喜地）、順忍（隨順真理的智慧）的初心之位。既然已經有了對佛法的信心，必定知道自己將來會成佛，但只是用溫暖的理解來修行六度，內心還不夠分明，所以口頭上不對別人說。
從然燈佛到毗婆尸佛（Vipasyin Buddha）時期，被稱為第三阿僧祇劫。這時，菩薩內心清清楚楚地知道自己將來會成佛，口頭上也敢於說出來，沒有任何畏懼和困難。參照二乘的果位，應該處於頂法位中，修行六度，對四諦的理解非常透徹，就像登上山頂一樣，可以清楚地看到四面八方，所以口頭上敢於對別人說。
如果經過三大阿僧祇劫，種下了三十二相（佛的三十二種殊勝的相貌）的業因，那麼參照二乘的果位，這應該處於下忍之位。用這種忍辱的智慧，修行六度，成就百福德，用百福德成就一相好（佛身一相的莊嚴），在下忍之位，人中佛出世的時候才能種下。
如果在菩提樹下成道的時候，果位處於中忍、上忍。從上忍，在一剎那間進入真如，用三十四個心念斷除煩惱，證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），就稱為佛。在此之前，都屬於三藏菩薩的上草之位。
小樹位，指的是通教（一種佛教教義），說明三乘（聲聞乘、緣覺乘、菩薩乘）之人，共同以無言的教導，斷除煩惱。
【English Translation】 English version: This person has sharp faculties and does not need to attain fruition to cut off afflictions. They can sever the delusions of views and thoughts (correct causes) and further eliminate habitual tendencies (invasive habits). It's like a strong person who goes straight to their destination without stopping to rest, so they don't need to attain fruition to achieve their goal. This is called the end of the Middle Grass position.
The Upper Grass position refers to the position of the Tripitaka Bodhisattva. This Bodhisattva, from the initial arising of Bodhicitta (the mind of enlightenment), makes vows of loving-kindness and compassion, observes the Four Noble Truths (suffering, cause, cessation, path), takes the Truth of the Path as the initial gateway, and practices the Six Paramitas (generosity, discipline, patience, diligence, concentration, wisdom).
From the time of the initial Shakyamuni Buddha to the time of Krakucchanda Buddha (Konakamuni Buddha), it is called the first asamkhya kalpa (countless great eons). The Bodhisattva often stays away from female bodies and does not know whether they will become a Buddha or not in the future. Referring to the positions of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), they should be in the positions of the Five Meditations for Stopping the Mind (meditation on impurity, meditation on loving-kindness, meditation on dependent origination, meditation on counting breaths, meditation on Buddha-recollection), the Separate Aspects of the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and dharmas individually), and the General Aspects of the Four Foundations of Mindfulness (mindfulness of body, feelings, mind, and dharmas collectively), practicing the Six Perfections with a compassionate heart.
From the time of Krakucchanda Buddha to the time of Dipamkara Buddha, it is called the second asamkhya kalpa. At this time, although the Bodhisattva knows that they will become a Buddha, they do not say it. Referring to this position, they should be in the Warmth Dharma position, which is the initial position of the Nature Ground (the first of the ten Bodhisattva grounds, the Ground of Joy) and Compliance with Patience (wisdom that accords with truth). Since they have faith in the Dharma, they must know that they will become a Buddha, but they use warm understanding to practice the Six Perfections, and their mind is not yet clear, so they do not tell others.
From the time of Dipamkara Buddha to the time of Vipasyin Buddha, it is called the third asamkhya kalpa. At this time, the Bodhisattva clearly knows in their heart that they will become a Buddha, and they dare to say it without any fear or difficulty. Referring to this position, they should be in the Peak Dharma position, practicing the Six Perfections, with a clear understanding of the Four Noble Truths, like climbing to the top of a mountain and clearly seeing all directions, so they dare to tell others.
If, after three great asamkhya kalpas, they plant the karmic seeds of the Thirty-Two Marks (the thirty-two auspicious marks of a Buddha), then, referring to the positions of the Two Vehicles, this should be in the position of Lower Patience. Using this wisdom of patience, they practice the Six Perfections, accomplish a hundred merits, and use a hundred merits to accomplish one auspicious mark (the adornment of one mark of the Buddha's body), which can only be planted in the position of Lower Patience when a Buddha appears in the world.
If, when sitting at the Bodhi tree, the position is in Middle Patience or Upper Patience. From Upper Patience, in a single instant, they enter Suchness, severing afflictions with thirty-four thoughts, and attain Anuttara-Samyak-Sambodhi (unsurpassed, complete, and perfect enlightenment), then they are called a Buddha. Before this, it all belongs to the Upper Grass position of the Tripitaka Bodhisattva.
The Small Tree position refers to the Common Teaching (a type of Buddhist doctrine), explaining that people of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) commonly use wordless teachings to cut off afflictions.
，入第一義諦。體法觀慧不異，但智力強弱之殊，煩惱習有盡、不盡為異耳。
先明三乘共十地位，次簡名別義通(云云)。
一、干慧地者，三乘之初，同名干慧，即是體法，五停心、別相總相四念處觀。事相不異三藏。此三階法門，體陰、入、界如幻如化，總破見、愛八倒，名身念處。受、心、法亦如是。住是觀中，修正勤、如意、根、力、覺、道。雖未得暖法相似理水，而總相智慧深利，故稱干慧位也。
二、性地位者，得過干慧，得暖已，能增進初、中、後心，入頂法，乃至世第一法，皆名性地。性地中，無生方便，解慧善巧，轉勝於前，得相似無漏性水，故言性地也。
三、八人地位者，即是三乘信行、法行二人，體見假以發真斷惑，在無間三昧中，八忍具足，智少一分，故名八人位也。
四、見地位者，即是三乘同見第一義無生四諦之理，同斷見惑八十八使盡也。
五、薄地位者，體愛假即真，發六品無礙，斷欲界六品，證第六解脫，欲界煩惱薄也。
六、離欲地位者，即是三乘之人，體愛假即真，斷欲界五下分結盡，離欲界煩惱也。
七、已辦地位者，即是三乘之人，體色、無色愛即真，發真無漏，斷五上分結七十二品盡也。斷三界事惑究竟，故言
【現代漢語翻譯】 現代漢語譯本： 進入第一義諦（Paramārtha-satya，最高的真理）。體法觀（Dharma-svabhāva-dṛṣṭi，對事物本質的觀察）和智慧沒有區別，只是智力的強弱不同，煩惱習氣有斷盡和未斷盡的區別。
首先說明三乘（Triyāna，聲聞乘、緣覺乘、菩薩乘）共有的十個地位，其次簡要說明名稱不同而意義相通之處。
一、干慧地（Śuṣka-vipaśyanā-bhūmi）者，是三乘的最初階段，都稱為干慧，也就是體法，五停心觀（Pañca sthāna citta，五種停止妄念的方法）、別相總相四念處觀（Catuḥsmṛtyupasthāna，四種正念的修習）。事相上與三藏（Tripiṭaka，經藏、律藏、論藏）沒有區別。這三個階段的法門，體悟陰（Skandha，五蘊）、入（Āyatana，十二處）、界（Dhātu，十八界）如幻如化，總破見惑（Dṛṣṭi-kleśa，錯誤的見解）、愛惑（Rāga-kleśa，貪愛）八倒（Aṣṭaviparyāsa，八種顛倒的知見），稱為身念處（Kāya-smṛtyupasthāna，對身體的正念）。受（Vedanā，感受）、心（Citta，心識）、法（Dharma，事物）也是如此。安住于這種觀法中，修正勤（Samyak-pradhāna，四正勤）、如意（Ṛddhi，四如意足）、根（Indriya，五根）、力（Bala，五力）、覺（Bodhyaṅga，七覺支）、道（Mārga，八正道）。雖然沒有得到暖法（Uṣmagata，四加行位的第一個階段）相似的理性之水，但總相智慧深刻銳利，所以稱為干慧位。
二、性地位（Gotra-bhūmi）者，是超過干慧，得到暖法之後，能夠增進初、中、後心，進入頂法（Mūrdhan，四加行位的第二個階段），乃至世第一法（Agradharma，四加行位的第四個階段），都稱為性地。在性地中，無生方便（Anutpāda-kṣānti，對不生不滅的理解），解慧善巧，比之前更加殊勝，得到相似的無漏性水，所以稱為性地。
三、八人地位（Aṣṭamaka-bhūmi）者，就是三乘的信行（Śraddhānusārin，隨信行）、法行（Dharmānusārin，隨法行）這兩種人，體悟見惑是虛假的，從而生起真智斷除迷惑，在無間三昧（Anantara-samādhi，無間定）中，八忍（Aṣṭa-kṣānti，八種忍）具足，智慧少一分，所以稱為八人位。
四、見地位（Darśana-bhūmi）者，就是三乘共同見到第一義無生四諦（Catvāri-ārya-satyāni，四聖諦）的道理，共同斷除見惑八十八使（Aṣṭāśīti dṛṣṭi-anuśaya，八十八種見惑）的盡頭。
五、薄地位（Tanu-bhūmi）者，體悟愛惑是虛假的，從而生起六品無礙解脫道（Ānantarya-mārga，無礙道），斷除欲界（Kāmadhātu，欲界）六品煩惱，證得第六解脫，欲界煩惱變得微薄。
六、離欲地位（Vītarāga-bhūmi）者，就是三乘之人，體悟愛惑是虛假的，從而生起真智，斷除欲界五下分結（Pañca adho-bhāgīya-saṃyojanāni，五種下分結）的盡頭，脫離欲界煩惱。
七、已辦地位（Kṛtāvī-bhūmi）者，就是三乘之人，體悟色界（Rūpadhātu，色界）、無色界（Arūpadhātu，無色界）的愛惑是虛假的，從而生起真無漏智，斷除五上分結（Pañca udhva-bhāgīya-saṃyojanāni，五種上分結）七十二品的盡頭。斷除三界（Tridhātu，欲界、色界、無色界）的事惑究竟，所以說
【English Translation】 English version: Entering the Paramārtha-satya (the ultimate truth). The contemplation of the Dharma-svabhāva (the nature of reality) and wisdom are not different, but there is a difference in the strength of intellectual power, and a difference in whether the habitual afflictions are completely eradicated or not.
First, explain the ten common stages of the Three Vehicles (Triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), then briefly explain the differences in names but the commonality in meaning.
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The Śuṣka-vipaśyanā-bhūmi (Dry Insight Ground): The initial stage of the Three Vehicles, all called Dry Insight, which is the contemplation of the Dharma-svabhāva, the five methods of stilling the mind (Pañca sthāna citta), and the four foundations of mindfulness (Catuḥsmṛtyupasthāna) with specific and general characteristics. In terms of phenomena, it is no different from the Tripiṭaka (the three baskets of Buddhist scriptures). These three stages of Dharma-gates contemplate the Skandhas (five aggregates), Āyatanas (twelve sense bases), and Dhātus (eighteen elements) as illusions and transformations, generally breaking the eight inverted views (Aṣṭaviparyāsa) of false views (Dṛṣṭi-kleśa) and craving (Rāga-kleśa), called Kāya-smṛtyupasthāna (mindfulness of the body). Vedanā (feeling), Citta (mind), and Dharma (phenomena) are also like this. Abiding in this contemplation, cultivate the four right exertions (Samyak-pradhāna), the four bases of supernatural power (Ṛddhi), the five roots (Indriya), the five powers (Bala), the seven factors of enlightenment (Bodhyaṅga), and the eightfold path (Mārga). Although one has not obtained the Uṣmagata (heat stage, the first stage of the four preparatory stages) similar to the water of reason, the general wisdom is profound and sharp, so it is called the Dry Insight stage.
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The Gotra-bhūmi (Lineage Ground): Having surpassed Dry Insight, having obtained the heat stage, one can increase the initial, middle, and final minds, entering the Mūrdhan (peak stage, the second stage of the four preparatory stages), and even the Agradharma (highest worldly dharma, the fourth stage of the four preparatory stages), all are called the Lineage Ground. In the Lineage Ground, the Anutpāda-kṣānti (patience with non-arising), skillful wisdom of understanding, is more excellent than before, obtaining similar uncontaminated water of nature, so it is called the Lineage Ground.
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The Aṣṭamaka-bhūmi (Eighth Person Ground): These are the Śraddhānusārin (one who follows by faith) and Dharmānusārin (one who follows by Dharma) of the Three Vehicles, realizing that false views are unreal, thereby generating true wisdom to cut off delusion. In the Anantara-samādhi (uninterrupted samadhi), the eight kinds of forbearance (Aṣṭa-kṣānti) are complete, but wisdom is lacking a portion, so it is called the Eighth Person Ground.
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The Darśana-bhūmi (Seeing Ground): This is where the Three Vehicles commonly see the principle of the unproduced Four Noble Truths (Catvāri-ārya-satyāni) of the first meaning, and commonly cut off the end of the eighty-eight kinds of false views (Aṣṭāśīti dṛṣṭi-anuśaya).
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The Tanu-bhūmi (Thin Ground): Realizing that craving is unreal, thereby generating the six grades of unobstructed liberation (Ānantarya-mārga), cutting off the six grades of afflictions in the Kāmadhātu (desire realm), and attaining the sixth liberation, the afflictions of the desire realm become thin.
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The Vītarāga-bhūmi (Detached from Desire Ground): These are the people of the Three Vehicles, realizing that craving is unreal, thereby generating true wisdom, cutting off the end of the five lower fetters (Pañca adho-bhāgīya-saṃyojanāni) in the desire realm, and detaching from the afflictions of the desire realm.
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The Kṛtāvī-bhūmi (Accomplished Ground): These are the people of the Three Vehicles, realizing that the craving in the Rūpadhātu (form realm) and Arūpadhātu (formless realm) is unreal, thereby generating true uncontaminated wisdom, cutting off the end of the seventy-two grades of the five higher fetters (Pañca udhva-bhāgīya-saṃyojanāni). Cutting off the afflictions of the three realms (Tridhātu, Kāmadhātu, Rūpadhātu, Arūpadhātu) completely, therefore it is said
已辦地。
八、辟支佛地位者，緣覺菩薩發真無漏，功德力大故，能侵除習氣也。
九、菩薩地位者，從空入假，道觀雙流，深觀二諦，進斷習氣色心無知，得法眼、道種智，遊戲神通，凈佛國土，成就眾生，學佛十力四無所畏，斷習氣將盡也。齊此名小樹位也。
十、佛地者，大功德力資智慧、一念相應慧，觀真諦究竟，習亦究竟。如劫火燒木，無復炭灰。如象渡河，到于邊底。雖菩薩、佛名異二乘，通俱觀無生體法，同是無學，得二涅槃，共歸灰斷，證果處一，故稱為通也。
二、簡名別義，通更為二：初、就三乘共位中，菩薩別立忍名而義通。二、用別教名，名別義通。通義已如前說。別立者，別為菩薩立伏忍、柔順忍、無生忍之名也。干慧地，三人同伏見惑，而菩薩更加伏忍之名者，菩薩信因緣即空，而於無生四諦降伏其心，起四弘誓願。雖知眾生如虛空，而發心度一切眾生，是菩薩欲度眾生，如欲度虛空。故《金剛般若》云：「菩薩如是降伏其心，所謂滅度無量眾生，實無眾生得滅度者。」次三誓願降伏其心，亦如是。是為菩薩在干慧地，修停心、別相總相念處觀時，異於二乘，故別稱伏忍。
複次，三乘人同發善有漏五陰，生相似解，皆伏見惑，順第一義。而菩薩獨受柔
【現代漢語翻譯】 現代漢語譯本 已辦地。
八、辟支佛（Pratyekabuddha，獨覺佛）地位者，緣覺菩薩發真無漏（anāsrava，無煩惱）智慧，功德力大，故能侵除習氣（vāsanā，長期薰染形成的習性）。
九、菩薩地位者，從空入假，道觀雙流，深刻觀察二諦（satya-dvaya，真諦和俗諦），進而斷除習氣中的色心無知，得法眼（dharma-cakṣus，能見真理的智慧之眼）、道種智（mārga-jñāna，通達一切道的智慧），遊戲神通，清凈佛國土，成就眾生，學習佛的十力（daśa-balāni，佛的十種力量）和四無所畏（catuḥ-vaiśāradyāni，佛的四種無所畏懼的自信），習氣將要斷盡。到這裡稱為小樹位。
十、佛地者，以大功德力資助智慧，一念相應慧，觀察真諦究竟，習氣也究竟斷除。如同劫火燒木，不再留下炭灰。如同大象渡河，到達河底。雖然菩薩、佛與二乘（聲聞乘和緣覺乘）名稱不同，但都通達觀察無生之體法，同是無學（aśaikṣa，不再需要學習），得二涅槃（nirvāṇa-dvaya，有餘涅槃和無餘涅槃），共同歸於灰斷，證果之處相同，所以稱為通。
二、簡名別義，通更分為二：初、就三乘（聲聞乘、緣覺乘和菩薩乘）共位中，菩薩特別設立忍（kṣānti，安忍）之名而義理相通。二、用別教（區別於三乘共教的菩薩教法）之名，名別義通。通義已如前說。別立者，特別為菩薩設立伏忍（avadhi-kṣānti，降伏煩惱的忍）、柔順忍（mṛdu-kṣānti，柔和順從真理的忍）、無生忍（anutpattika-dharma-kṣānti，對諸法不生不滅的忍）之名。干慧地（śuṣka-vipaśyanā-bhūmi，僅有智慧而無禪定的階段），三人共同降伏見惑（dṛṣṭi-heya，知見上的迷惑），而菩薩更加伏忍之名，是因為菩薩相信因緣即是空性，從而對無生的四諦（ārya-satya-catuṣṭaya，四聖諦）降伏其心，發起四弘誓願（catvāri praṇidhānāni，四種廣大的誓願）。雖然知道眾生如虛空般不實，卻發心度一切眾生，這就像菩薩想要度眾生，如同想要度虛空。所以《金剛般若經》（Vajracchedikā Prajñāpāramitā Sūtra）說：『菩薩應當這樣降伏其心，所謂滅度無量眾生，實際上沒有眾生被滅度。』其次，以三誓願降伏其心，也是如此。這就是菩薩在干慧地，修停心觀（śamatha-vipassanā，止觀）、別相總相念處觀（smṛtyupasthāna，四念處觀）時，不同於二乘，所以特別稱為伏忍。
複次，三乘人共同發起善的有漏五陰（skandha，五蘊），產生相似的理解，都降伏見惑，順從第一義（paramārtha-satya，勝義諦）。而菩薩獨自承受柔順忍。
【English Translation】 English version The Stage of Accomplishment.
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The status of Pratyekabuddha (Solitary Buddha): The Pratyekabuddha Bodhisattva generates true, undefiled (anāsrava) wisdom. Because of the great power of merit, they can erode habitual tendencies (vāsanā).
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The status of Bodhisattva: Entering the provisional from emptiness, the path of contemplation flows in both directions, deeply observing the two truths (satya-dvaya). They further sever the ignorance of form and mind within habitual tendencies, attain the Dharma Eye (dharma-cakṣus), the Wisdom of the Seeds of the Path (mārga-jñāna), playfully manifest supernatural powers, purify Buddha lands, accomplish sentient beings, learn the Buddha's Ten Powers (daśa-balāni) and Four Fearlessnesses (catuḥ-vaiśāradyāni), and are about to completely sever habitual tendencies. This is called the Small Tree Position.
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The Buddha Stage: Great merit and power support wisdom, and with a single thought corresponding to wisdom, they observe the ultimate truth completely, and habitual tendencies are also completely severed. It is like a fire at the end of an eon burning wood, leaving no charcoal or ashes. It is like an elephant crossing a river, reaching the bottom. Although the names Bodhisattva and Buddha differ from the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), they all understand and observe the Dharma of the unborn essence. They are all beyond learning (aśaikṣa), attain the Two Nirvanas (nirvāṇa-dvaya), and together return to the cessation of ashes. The place of attaining the fruit is the same, so it is called 'common'.
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Briefly distinguishing names and different meanings, 'common' is further divided into two: First, within the common positions of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), the Bodhisattva specially establishes the name 'Forbearance' (kṣānti), but the meaning is common. Second, using the name of the Distinct Teaching (a Bodhisattva teaching distinct from the common teachings of the Three Vehicles), the name is distinct, but the meaning is common. The meaning of 'common' has been explained earlier. 'Distinctly established' means specially establishing the names of Subduing Forbearance (avadhi-kṣānti), Gentle Forbearance (mṛdu-kṣānti), and Unborn Forbearance (anutpattika-dharma-kṣānti) for Bodhisattvas. In the Dry Wisdom Ground (śuṣka-vipaśyanā-bhūmi), the three types of individuals commonly subdue the delusions of views (dṛṣṭi-heya), but the Bodhisattva additionally has the name 'Subduing Forbearance' because the Bodhisattva believes that conditioned arising is emptiness, and thus subdues their mind towards the unborn Four Noble Truths (ārya-satya-catuṣṭaya), and generates the Four Great Vows (catvāri praṇidhānāni). Although they know that sentient beings are like empty space, they resolve to liberate all sentient beings, just as a Bodhisattva wants to liberate sentient beings as if wanting to liberate empty space. Therefore, the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) says: 'Bodhisattvas should subdue their minds in this way, so-called liberating immeasurable sentient beings, but in reality, no sentient being is liberated.' Secondly, subduing their minds with the three vows is also like this. This is why the Bodhisattva, in the Dry Wisdom Ground, when practicing the contemplation of stopping the mind (śamatha-vipassanā) and the contemplation of the Four Foundations of Mindfulness (smṛtyupasthāna), is different from the Two Vehicles, so it is specially called Subduing Forbearance.
Furthermore, individuals of the Three Vehicles commonly generate wholesome, defiled aggregates of the five skandhas (skandha), producing similar understanding, all subduing the delusions of views, and conforming to the First Truth (paramārtha-satya). But the Bodhisattva alone receives Gentle Forbearance.
順忍名者，菩薩非但伏結順理，又能為一切眾生伏心，遍行六度，一切事中福慧皆令究竟。如三藏菩薩于中忍中，三僧祇行六度，不惜身命。今菩薩亦如是，以空無相愿調伏諸根，為眾生故滿足六度，故名順忍也。
複次，三乘人同發真無漏，若智、若斷，同名無生。而菩薩獨受無生法忍名者，以其見諦理、斷結使，不生取證之心，故別受無生法忍之名也。何者？若生取證之心，即墮二乘地，不得入菩薩第九地。
複次，三乘同得神通，而二乘不能用成就眾生，凈佛國土，故不受遊戲之名；菩薩能爾，故別受遊戲神通名也。
阿那含雖斷五下分結，而不能捨深禪定，來生欲界，和光利物，不同其塵。菩薩能如此，故別受離欲清凈之名。
所以三乘之人同觀二諦，用與不同。若二乘雖觀二諦，一向體假入空，用真斷結，至無學果。菩薩亦觀二諦，始從干慧，終至見地，多用從假入空，得一切智、慧眼，多用真也；從薄地學遊戲神通，多修從空入假觀，得道種智、法眼，多用俗也；從辟支佛地學二觀雙照，入菩薩地，自然流入薩婆若海。是則無功用心，修種智、佛眼；佛地圓明，成一切種智、佛眼，同照二諦究竟也。故《大論》云：「聲聞法中名干慧地，于菩薩即是伏忍。聲聞法名性地，于菩薩
【現代漢語翻譯】 現代漢語譯本 所謂『順忍』，是指菩薩不僅能夠降伏煩惱，順應真理，而且還能為一切眾生調伏內心，普遍修行六度（佈施、持戒、忍辱、精進、禪定、智慧），在一切事情中使福德和智慧都達到究竟圓滿。例如，三藏菩薩在修習忍辱時，用三大阿僧祇劫的時間修行六度，不惜犧牲自己的身命。現在的菩薩也像這樣，用空、無相、無愿來調伏諸根，爲了眾生的緣故圓滿六度，所以稱為『順忍』。
其次，聲聞乘、緣覺乘、菩薩乘這三乘人都能夠證得真正的無漏智慧，他們的智慧和斷除煩惱的功德，都可以稱為『無生』。但是隻有菩薩才被特別賦予『無生法忍』的名稱，這是因為菩薩雖然證悟真理、斷除煩惱，卻不生起急於證果的心，所以才特別獲得『無生法忍』的名稱。為什麼這麼說呢？如果生起急於證果的心，就會墮入聲聞乘或緣覺乘的境界，無法進入菩薩的第九地。
其次，三乘人都能夠獲得神通，但是聲聞乘和緣覺乘不能運用神通來成就眾生、清凈佛國土，所以不能獲得『遊戲神通』的名稱；菩薩能夠做到這些，所以才特別獲得『遊戲神通』的名稱。
阿那含（不還果）雖然斷除了五下分結（貪慾、嗔恚、身見、戒禁取見、疑），卻不能捨棄深妙的禪定，來到欲界，和光同塵地利益眾生。菩薩能夠做到這樣，所以才特別獲得『離欲清凈』的名稱。
所以，三乘人雖然都觀察二諦（真諦和俗諦），但運用方式不同。聲聞乘和緣覺乘雖然也觀察二諦，但總是從體悟假象而進入空性，用真諦來斷除煩惱，最終達到無學果位。菩薩也觀察二諦，從干慧地開始，直到見地，大多運用從假入空的方法，獲得一切智和慧眼，大多運用真諦；從薄地開始學習遊戲神通，大多修習從空入假觀，獲得道種智和法眼，大多運用俗諦；從辟支佛地學習二觀雙照，進入菩薩地，自然流入薩婆若（一切智）海。這樣，不用刻意用心，就能修成道種智和佛眼；在佛地達到圓滿明瞭，成就一切種智和佛眼，共同照見二諦的究竟。 所以《大智度論》中說：『在聲聞法中稱為干慧地，在菩薩法中就是伏忍。聲聞法中名為性地，在菩薩
【English Translation】 English version 『Compliance-patience』 (Shun Ren) means that a Bodhisattva not only subdues afflictions and complies with the truth, but also subdues the minds of all sentient beings, universally practices the Six Perfections (generosity, discipline, patience, diligence, concentration, and wisdom), and brings both merit and wisdom to ultimate perfection in all matters. For example, the Tripitaka Bodhisattva, in the midst of practicing patience, spent three great Asamkhya kalpas practicing the Six Perfections, without sparing his own life. The current Bodhisattva is also like this, using emptiness, signlessness, and wishlessness to subdue the senses, and fulfilling the Six Perfections for the sake of sentient beings, hence the name 『Compliance-patience』.
Furthermore, the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) all attain true non-outflow, and their wisdom and severance of afflictions are both called 『non-arising』. However, only the Bodhisattva is specifically given the name 『Non-arising Dharma-patience』 (Wu Sheng Fa Ren), because although the Bodhisattva realizes the truth and severs afflictions, they do not give rise to a mind of eagerly seeking attainment, hence they are specially given the name 『Non-arising Dharma-patience』. Why is this so? If a mind of eagerly seeking attainment arises, one will fall into the realm of the Śrāvakas or Pratyekabuddhas, and will not be able to enter the ninth Bodhisattva ground.
Furthermore, the three vehicles all attain supernormal powers (Siddhi), but the Śrāvakas and Pratyekabuddhas cannot use these powers to accomplish sentient beings or purify Buddha lands, hence they do not receive the name 『playful supernormal powers』 (You Xi Shen Tong); the Bodhisattva can do these things, hence they are specially given the name 『playful supernormal powers』.
An Anāgāmin (non-returner) has severed the five lower fetters (self-view, doubt, attachment to rites and rituals, sensual desire, and ill-will), but cannot abandon deep samādhi and come to the desire realm to benefit beings by harmonizing with the world. The Bodhisattva can do this, hence they are specially given the name 『purity free from desire』.
Therefore, although the three vehicles all contemplate the Two Truths (conventional truth and ultimate truth), their application differs. Although the Śrāvakas and Pratyekabuddhas also contemplate the Two Truths, they always enter emptiness from the perspective of conventional reality, and use ultimate truth to sever afflictions, ultimately reaching the state of no-more-learning (Arhatship). The Bodhisattva also contemplates the Two Truths, starting from the Dry Insight stage and up to the Seeing Ground, mostly using the method of entering emptiness from conventional reality, attaining all-knowing wisdom and the wisdom eye, mostly using ultimate truth; from the Thin Ground, they learn playful supernormal powers, mostly cultivating the contemplation of entering conventional reality from emptiness, attaining knowledge of the paths and the Dharma eye, mostly using conventional truth; from the Pratyekabuddha ground, they learn to illuminate both truths simultaneously, entering the Bodhisattva ground, and naturally flowing into the ocean of Sarvajña (all-knowing wisdom). In this way, without deliberate effort, they cultivate knowledge of the paths and the Buddha eye; in the Buddha ground, they achieve perfect clarity, accomplishing all-knowing wisdom and the Buddha eye, jointly illuminating the ultimate of the Two Truths. Therefore, the Mahāprajñāpāramitāśāstra says: 『What is called the Dry Insight Ground in the Śrāvaka Dharma is Compliance-patience in the Bodhisattva Dharma. What is called the Nature Ground in the Śrāvaka Dharma is
法中名柔順忍。聲聞法名八人地，于菩薩名無生忍道。聲聞法名見地，于菩薩法是無生法忍果。聲聞名薄地，于菩薩法名為遊戲五神通。聲聞法名離欲地，于菩薩法名為離欲清凈。」阿羅漢地于聲聞法，即是佛地。何者？三藏佛，三十四心發真，斷三界結盡與羅漢齊，故名佛地。于菩薩法中猶名無生忍，故《大品》云：「阿羅漢若智、若斷，是菩薩無生法忍。」辟支佛地亦如是。
九地過辟支佛，入菩薩位。菩薩位者，九地、十地。是則十地菩薩，當知為如佛。齊此習氣未盡。
過菩薩地，則入佛地。用誓扶余習，生閻浮提，八相成道。五相如三藏不殊，唯六成道樹下，得一念相應慧，與無生四諦理相應，斷一切煩惱習盡，具足大慈悲、十力、四無畏、十八不共法，一切功德，名之為佛。七、轉法輪，權智開三藏生滅四諦法輪，實智說摩訶衍無生四諦法輪，通教三乘人也。八、入涅槃相者，雙樹入無餘涅槃，薪盡火滅，留舍利，為一切天人福田也。是為通教共位，別為菩薩立此名位也。
二、用別名。名者，即是取別教之名，準望通教菩薩位也。別名者，即是十信、三十心、十地之名也。
鐵輪位於通義，即是干慧地、伏忍也。三十心即望性地、柔順忍也。八人地、見地，即是初歡喜地，得
【現代漢語翻譯】 現代漢語譯本： 法中的『柔順忍』，在聲聞法中稱為『八人地』，在菩薩法中稱為『無生忍道』（Anutpattika-dharma-ksanti-marga，證悟不生不滅之法的道路）。聲聞法中的『見地』，在菩薩法中是『無生法忍果』（Anutpattika-dharma-ksanti-phala，證悟不生不滅之法的果實）。聲聞法中的『薄地』，在菩薩法中稱為『遊戲五神通』（Panca-abhijna-krida，以五種神通自在游化）。聲聞法中的『離欲地』，在菩薩法中稱為『離欲清凈』。 阿羅漢（Arhat，已斷除煩惱，證得解脫的聖者）的境界在聲聞法中，就是佛的境界。為什麼這麼說呢？三藏佛（Tripitaka-buddha，依據三藏教法修行的佛），以三十四心（Samsaric cittas，輪迴心）發起真智，斷除三界（Trailokya，欲界、色界、無色界）的煩惱結縛，與阿羅漢的境界相同，所以稱為佛地。但在菩薩法中，仍然稱為『無生忍』，所以《大品般若經》（Mahaprajnaparamita Sutra）中說：『阿羅漢的智慧和斷惑，是菩薩的無生法忍。』辟支佛（Pratyekabuddha，緣覺佛）的境界也是如此。 超過九地辟支佛的境界，就進入菩薩的位階。菩薩的位階，指的是九地菩薩和十地菩薩。因此，十地菩薩，應當知道他們如同佛一樣。只是習氣還沒有完全斷盡。 超過菩薩的位階，就進入佛的位階。憑藉誓願的力量扶持剩餘的習氣，化生於閻浮提（Jambudvipa，我們所居住的娑婆世界），示現八相成道（Astangika-marga，佛陀一生中的八個重要階段）。前五相與三藏教法沒有差別，只有第六相在菩提樹下，獲得一念相應慧（Eka-citta-kshanika-jnana，與真理相應的一念智慧），與無生四諦（Anutpattika-catur-arya-satya，不生不滅的四聖諦）的道理相應，斷除一切煩惱習氣，具足大慈悲（Maha-karuna，偉大的慈悲）、十力（Dasa-bala，佛陀的十種力量）、四無畏（Catur-vaisaradyani，佛陀的四種無所畏懼的品質）、十八不共法（Astadasa-avenika-dharma，佛陀獨有的十八種功德），一切功德圓滿，稱為佛。 第七相是轉法輪（Dharma-cakra-pravartana，宣講佛法）。以權巧方便的智慧，開示三藏教法中生滅的四諦法輪，以真實的智慧，宣說大乘（Mahayana）不生不滅的四諦法輪，普遍教化三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）的眾生。第八相是入涅槃（Nirvana，寂滅）相，在雙樹（Sala trees）之間進入無餘涅槃（Anupadhisesa-nirvana，沒有剩餘煩惱的涅槃），如同薪盡火滅，留下舍利（Sarira，佛陀的遺骨），成為一切天人和眾生的福田。這是通教（Sadharana-yana，三乘共通的教法）共同的位階，特別為菩薩設立這些名位。 二、使用別名。別名，就是取別教（Visesa-yana，獨特的教法）的名號，來比照通教菩薩的位階。別名，就是十信（Dasa-sraddha，十種信心）、三十心（Trimsat-citta，三十種心）、十地（Dasa-bhumi，十個菩薩階段）的名號。 鐵輪位（Cakra-vartin，轉輪聖王）在通教的意義上，就是干慧地（Sukkhavipassaka-bhumi，只有智慧而沒有禪定的階段）、伏忍（Ksanti，忍辱）的階段。三十心對應于性地（Prakriti-bhumi，本性之地）、柔順忍（Mridu-ksanti，柔和順從的忍辱）。八人地、見地，就是初歡喜地（Pramudita-bhumi，喜悅之地），證得...
【English Translation】 English version: 『Gentle Forbearance』 (Mridu-ksanti) in Dharma is called 『Stage of Eight Individuals』 (Astamaka) in the Sravaka Dharma, and 『Path of Non-origination Forbearance』 (Anutpattika-dharma-ksanti-marga) in the Bodhisattva Dharma. 『Stage of Vision』 (Darsana-bhumi) in the Sravaka Dharma is the 『Fruit of Non-origination Dharma Forbearance』 (Anutpattika-dharma-ksanti-phala) in the Bodhisattva Dharma. 『Thin Stage』 (Tanu-bhumi) in the Sravaka Dharma is called 『Playful Five Supernormal Powers』 (Panca-abhijna-krida) in the Bodhisattva Dharma. 『Stage of Detachment from Desire』 (Vitaraga-bhumi) in the Sravaka Dharma is called 『Detachment from Desire and Purity』 in the Bodhisattva Dharma. The state of an Arhat (Arhat, one who has eradicated afflictions and attained liberation) in the Sravaka Dharma is the same as the Buddha's state. Why is that? A Tripitaka-buddha (Tripitaka-buddha, a Buddha who practices according to the Tripitaka teachings), with thirty-four thoughts (Samsaric cittas), generates true wisdom, cuts off the bonds of the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), and is equal to an Arhat, hence it is called the Buddha's state. In the Bodhisattva Dharma, it is still called 『Non-origination Forbearance』 (Anutpattika-dharma-ksanti), so the Mahaprajnaparamita Sutra says: 『The wisdom and severance of afflictions of an Arhat are the Non-origination Dharma Forbearance of a Bodhisattva.』 The state of a Pratyekabuddha (Pratyekabuddha, a solitary Buddha) is also the same. Surpassing the state of a Pratyekabuddha of the ninth stage, one enters the position of a Bodhisattva. The position of a Bodhisattva refers to the Bodhisattvas of the ninth and tenth stages. Therefore, the Bodhisattvas of the tenth stage should be known to be like Buddhas. Only the habitual tendencies have not been completely exhausted. Surpassing the Bodhisattva stage, one enters the Buddha stage. Using the power of vows to support the remaining habitual tendencies, one is born in Jambudvipa (Jambudvipa, the world we live in), manifesting the eight aspects of enlightenment (Astangika-marga, the eight important stages in the life of the Buddha). The first five aspects are no different from the Tripitaka teachings, only the sixth aspect, under the Bodhi tree, attains the wisdom of one thought corresponding (Eka-citta-kshanika-jnana, the wisdom of one thought corresponding to the truth), corresponding to the principle of the non-origination Four Noble Truths (Anutpattika-catur-arya-satya, the Four Noble Truths of non-origination and non-extinction), cutting off all afflictive habitual tendencies, possessing great compassion (Maha-karuna, great compassion), the ten powers (Dasa-bala, the ten powers of the Buddha), the four fearlessnesses (Catur-vaisaradyani, the four qualities of fearlessness of the Buddha), the eighteen unshared qualities (Astadasa-avenika-dharma, the eighteen unique merits of the Buddha), and all merits, is called a Buddha. The seventh aspect is turning the Dharma wheel (Dharma-cakra-pravartana, preaching the Dharma). With skillful means of wisdom, one reveals the Dharma wheel of the Four Noble Truths of origination and extinction in the Tripitaka teachings, and with true wisdom, one speaks of the Dharma wheel of the Four Noble Truths of non-origination and non-extinction of the Mahayana (Mahayana), universally teaching beings of the three vehicles (Triyana, the Sravaka vehicle, the Pratyekabuddha vehicle, and the Bodhisattva vehicle). The eighth aspect is entering Nirvana (Nirvana, extinction), entering Anupadhisesa-nirvana (Anupadhisesa-nirvana, Nirvana without remainder) between the Sala trees (Sala trees), like the exhaustion of fuel and the extinguishing of fire, leaving behind relics (Sarira, the remains of the Buddha), becoming a field of merit for all gods and humans. This is the common stage of the Common Teaching (Sadharana-yana, the common teachings of the three vehicles), and these names and positions are specifically established for Bodhisattvas. Second, using separate names. Separate names are the names taken from the Distinct Teaching (Visesa-yana, unique teachings) to compare with the positions of Bodhisattvas in the Common Teaching. Separate names are the names of the ten faiths (Dasa-sraddha, ten kinds of faith), the thirty minds (Trimsat-citta, thirty kinds of minds), and the ten stages (Dasa-bhumi, ten Bodhisattva stages). The Iron Wheel position (Cakra-vartin, Wheel-turning King) in the meaning of the Common Teaching is the stage of Dry Insight (Sukkhavipassaka-bhumi, the stage of only wisdom without meditation) and the stage of Subduing Forbearance (Ksanti, patience). The thirty minds correspond to the Nature Stage (Prakriti-bhumi, the stage of nature) and Gentle Forbearance (Mridu-ksanti, gentle and compliant patience). The Stage of Eight Individuals and the Stage of Vision are the first Joyful Stage (Pramudita-bhumi, the stage of joy), attaining...
無生法忍也。故《大品》云：「須陀洹若智若斷，皆是菩薩無生忍也。」薄地向果，向即是離垢地，果即是明地也。故《大品》云：「斯陀含智斷，是菩薩無生法忍也。」離欲地向果，向即焰地，果即難勝地。故《大品》云：「阿那含智斷，是菩薩無生法忍。」已辦地向果，向是現前地，果是遠行地。《大品》云：「阿羅漢智斷，是菩薩無生法忍。」辟支佛地，即是第八不動地，侵習氣也。《大品》云：「辟支佛地智斷，是菩薩無生法忍。」菩薩地即是善慧地。十地當知如佛地。
佛地如前說。此佛與三藏佛，亦同亦異。同八十年，同入真灰斷也。異者，三藏因伏果斷，通佛因果俱斷。三藏一日三時照機，通佛即俗而真，照不須入也。是則用別名辨位，名異義同，猶屬通教位也。
問：
初地至七地對果，出何經論？答：
經論非不對當，但高下不同，人師對之異，或用見地止對初地，如今所用；或向初取三地，並對初地。《仁王》明四地，並對初地，此難定判。但通教見地，本是無間之道，不出觀證須陀洹，豈得初地斷見，乃至三地或云四地耶？若斷別惑，不共二乘，此義有之。又或言：六地斷結，齊羅漢，或云七地。此難定執。前後兩果，《經》、《論》對皆不定，中間可以意得。今以
義推，不可定執也。
問：
從七地、八地觀常住，破無明者，是何地位？答：
此則非通，亦復非別。何者？通教始終，不明觀常，何得中間而破無明？別教初心，即知常住，初地已能破無明，云何八地始破無明？此乃別接通意耳。
問：
《大論》三處明初焰，約別、圓，皆取發真為初焰，通教何意取干慧為初焰？答：
別、圓各逗一種根性，故用發真為初焰。通教為逗多種根性，所謂別、圓入通故，含容取干慧耳。若鈍者，八人、見地是初焰；利者，于干慧即能斷結，故是初焰。
問：
利人應無十地？答：
備有。以根利故，故不制位耳。
問：
別、圓無利人耶？答：
雖有利、鈍，以根性純故，但作一說。宜如此也。
大樹位者，別教位也。此為三：一、出經論不同。二、總明位。三、別明位。此別教，名、義、理、惑、智、斷，皆別。此正約因緣假名、恒沙佛法、如來藏理、常住涅槃、無量四諦而論位次。
無量四諦，凡有四種：有無量四諦，不伏破塵沙，亦不伏破無明；有無量四諦，傍伏破塵沙，不伏破無明；有無量四諦，正伏破塵沙，亦伏無明；有無量四諦，正伏破塵沙，亦伏破無明。云何無量不伏破塵
沙，不伏破無明？若三藏伏道有十六諦觀，明障真之惑有無量種，此乃伏于見思，何關塵沙？例如外道分別世智，非伏見思。云何無量是傍伏破？若通教七地出假，分別藥病，此助滅界內，非正伏破。云何無量正伏破塵沙？此是別教分別內外四諦，有無量種，即是伏破塵沙，亦伏無明，乃有破無明義。今從事得名；伏無明者，為便也。云何無量伏破無明？若圓教三諦，俱照法界事、理，無不明瞭，破自地無明，伏上地無明。
別教無量四諦，非前二、非后一，正就恒沙佛法當名。然實通緣諸四諦，次第為論，不無傍、正。初心緣諸無量，發心誓願。初正以生滅四諦，伏通見思，傍修三種。次正以無生破通見思，傍修兩種。次正以無量破內外塵沙。次正用無作伏無明。次正用無作破無明。
既有如此無量階差，是故經論名數、斷伏高下、對諸法門，多有不同。若《華嚴》明四十一地，謂三十心、十地、佛地。《瓔珞》明五十二位。《仁王》明五十一位。《新金光明經》但出十地、佛果。《勝天王般若》明十四忍。《大品》但明十地。《涅槃》明五行、十功德。約義配位，似開三十心、十地、佛地，而文不出名。又《十地論》、《攝大乘論》、《地持論》、《十住毗婆沙論》、《大智度論》，並釋菩薩地位，
【現代漢語翻譯】 現代漢語譯本 沙，不能夠降伏破除塵沙惑嗎？如果三藏教和通教的伏道有十六諦觀，那麼對於遮蔽真理的迷惑就有無量種，這只是降伏見惑和思惑，與塵沙惑有什麼關係呢？例如外道分別世俗智慧，並非降伏見惑和思惑。為什麼說無量種是傍伏破除塵沙惑呢？如果通教七地菩薩出假觀，分別藥和病，這只是幫助滅除界內的惑，並非真正地降伏破除。那麼，什麼是無量種正伏破除塵沙惑呢？這是別教分別內外四諦，有無量種差別，這就是降伏破除塵沙惑，也降伏無明惑，因此具有破除無明惑的意義。現在是從所從事的方面來命名；說降伏無明惑，是爲了方便的緣故。那麼，什麼是無量種伏破無明惑呢？如果是圓教的三諦圓融，同時照了法界的事和理，沒有不明白的，破除自己地位的無明惑，降伏上面地位的無明惑。
別教的無量四諦，不是前面兩種（三藏教和通教），也不是後面一種（圓教），正是針對如恒河沙數般眾多的佛法而說的。然而實際上是普遍地緣于各種四諦，按照次第來說，不能說沒有傍和正的區別。初心菩薩緣于各種無量四諦，發起誓願。最初，以生滅四諦，降伏通教的見惑和思惑，同時輔助修習其他三種四諦。其次，以無生四諦，破除通教的見惑和思惑，同時輔助修習其他兩種四諦。再次，以無量四諦，破除內外塵沙惑。再次，用無作四諦，降伏無明惑。再次，用無作四諦，破除無明惑。
既然有如此無量的階位差別，所以經論中的名數、斷惑和伏惑的高下、以及對於各種法門的解釋，多有不同。《華嚴經》說明四十一地，即十住、十行、十回向、十地、佛地。《瓔珞經》說明五十二位。《仁王經》說明五十一位。《新金光明經》只說十地和佛果。《勝天王般若經》說明十四忍。《大品般若經》只說明十地。《涅槃經》說明五行和十功德。按照義理來配合位次，似乎是展開了三十心、十地、佛地，但是經文中沒有直接說出這些名稱。另外，《十地論》、《攝大乘論》、《地持論》、《十住毗婆沙論》、《大智度論》等，都解釋了菩薩的地位。
【English Translation】 English version Can't 'sha' (dust and sand) subdue and break through 'wuming' (fundamental ignorance)? If the 'sanzang' (Tripitaka) and 'tongjiao' (common teaching) have sixteen contemplations on the Four Noble Truths in the path of subduing, then there are immeasurable kinds of delusions that obscure the truth. This only subdues 'jianhuo' (delusions of views) and 'sihuo' (delusions of thought), what does it have to do with 'chensha' (dust and sand delusions)? For example, externalists distinguish worldly wisdom, which is not subduing 'jianhuo' and 'sihuo'. Why is it said that immeasurable kinds are 'bangfu po' (auxiliary subduing and breaking) of 'chensha'? If the seventh ground of 'tongjiao' emerges from the provisional, distinguishing medicine and disease, this only helps to extinguish delusions within the realm, it is not truly subduing and breaking. Then, what is immeasurable kinds of 'zhengfu po' (directly subduing and breaking) of 'chensha'? This is the 'biejiao' (distinct teaching) distinguishing the internal and external Four Noble Truths, having immeasurable kinds of differences, this is subduing and breaking 'chensha', and also subduing 'wuming', therefore it has the meaning of breaking through 'wuming'. Now it is named from the aspect of what is engaged in; saying subduing 'wuming', is for the sake of convenience. Then, what is immeasurable kinds of subduing and breaking 'wuming'? If it is the 'yuanjiao' (perfect teaching)'s Three Truths being perfectly integrated, simultaneously illuminating the affairs and principles of the 'fajie' (dharma realm), there is nothing that is not understood, breaking through the 'wuming' of one's own ground, and subduing the 'wuming' of the higher ground.
The immeasurable Four Noble Truths of 'biejiao', are not the previous two (Tripitaka and common teaching), nor the latter one (perfect teaching), it is precisely directed at the Buddha-dharma as numerous as the sands of the Ganges. However, in reality, it universally relies on various Four Noble Truths, according to the order of discussion, it cannot be said that there is no distinction between auxiliary and direct. The initial mind of a Bodhisattva relies on various immeasurable Four Noble Truths, generating vows. Initially, with the Four Noble Truths of arising and ceasing, subduing the 'jianhuo' and 'sihuo' of 'tongjiao', while simultaneously assisting in cultivating the other three kinds of Four Noble Truths. Secondly, with the Four Noble Truths of non-arising, breaking through the 'jianhuo' and 'sihuo' of 'tongjiao', while simultaneously assisting in cultivating the other two kinds of Four Noble Truths. Again, with the immeasurable Four Noble Truths, breaking through the internal and external 'chensha'. Again, using the Four Noble Truths of non-action, subduing 'wuming'. Again, using the Four Noble Truths of non-action, breaking through 'wuming'.
Since there are such immeasurable levels of difference, therefore the names in the sutras and treatises, the high and low of cutting off and subduing delusions, and the explanations of various dharma gates, are mostly different. The 'Huayan Sutra' explains the forty-one grounds, namely the ten dwellings, ten practices, ten dedications, ten grounds, and Buddha ground. The 'Yingluo Sutra' explains the fifty-two positions. The 'Renwang Sutra' explains the fifty-one positions. The 'New Golden Light Sutra' only speaks of the ten grounds and the Buddha fruit. The 'Sheng Tianwang Prajna Sutra' explains the fourteen acceptances. The 'Large Perfection of Wisdom Sutra' only explains the ten grounds. The 'Nirvana Sutra' explains the five practices and ten merits. According to the meaning to match the positions, it seems to unfold the thirty minds, ten grounds, and Buddha ground, but the text does not directly state these names. In addition, the 'Ten Grounds Treatise', 'Compendium of the Great Vehicle', 'Ground Holding Treatise', 'Ten Dwellings Vibhasa Treatise', 'Great Perfection of Wisdom Treatise', etc., all explain the positions of Bodhisattvas.
而多少出沒不同(云云)。
又，斷伏高下亦異；對諸法門行位，亦復殊別。所以然者，既明界內、界外，生、法兩身菩薩行位。如來方便，用四悉檀，化界內眾生，隨機利益，豈得定說？不廣尋經論，如無目諍日。
今若明位數，須依《纓珞》、《仁王》。若明斷伏高下，須依《大品》三觀。若對法門，須依《涅槃》。用眾經意，共成初心觀、教兩門，使分明耳。
諸聖上位，非凡能測，豈可妄說？粗知大意者，為破行人增上慢心。又為銷經文，引物悕向，不可偏執，諍競是非也。
今判位名數，依《纓珞》、《仁王》者，華嚴頓教，多明圓斷四十一地，不出十信之名；諸大乘經，多明諸法門，不正辨位；前四時般若，多明菩薩觀行法門意，亦不正辨位。今謂《纓珞》五十二位，名義整足，恐是結諸大乘方等別、圓之位。《仁王般若》明五十一位，恐是結成前四時般若別、圓之位也。《法華》但開權顯實，顯一圓位。《涅槃》大意亦明別、圓兩位，而不摘出名目(云云)。
斷伏高下，依《大品》三觀者，于次第義便也。對觀行法門，依《涅槃》五行者，正是末代入道所宜也。何者？別教明觀行有二種：一者、不共二乘說，如《華嚴》十地論、《地持》九種戒、定、慧，及《攝大乘
【現代漢語翻譯】 現代漢語譯本： 而（菩薩）出世和隱沒的情況也各有不同。
此外，斷除煩惱和降伏習氣的程度也有高低差異；對應于各種法門和修行位次，也各有不同。之所以如此，是因為已經明確了界內（指欲界、色界、無色界）和界外（指超出三界），以及生身菩薩和法身菩薩的修行位次。如來以方便法門，運用四悉檀（四種普應根機的施教方法），化度界內的眾生，根據他們的根機給予利益，怎麼能用固定的說法來概括呢？如果不廣泛地研習經論，就像沒有眼睛的人爭論太陽一樣。
現在如果要闡明位次名數，必須依據《纓珞經》（《菩薩瓔珞本業經》）和《仁王經》（《仁王護國般若波羅蜜多經》）。如果要闡明斷除煩惱和降伏習氣的程度高低，必須依據《大品般若經》（《摩訶般若波羅蜜經》）的三觀（空觀、假觀、中觀）。如果對應于各種法門，必須依據《涅槃經》（《大般涅槃經》）。綜合運用各種經典的意思，共同成就初心修行者的觀行和教理兩方面，使之分明易懂。
諸佛菩薩的上位境界，不是凡夫所能測度的，怎麼可以隨意亂說呢？粗略地瞭解大概的意思，是爲了破除修行人增長的增上慢心。也是爲了疏通經文，引導眾生心生嚮往，不可片面執著，爭論是非。
現在判定位次名數，依據《纓珞經》和《仁王經》，是因為華嚴頓教，大多闡明圓頓的四十一地，沒有超出十信的名稱；諸大乘經典，大多闡明各種法門，不專門辨明位次；前四時般若，大多闡明菩薩觀行法門的意趣，也不專門辨明位次。現在認為《纓珞經》的五十二位，名義完整充足，恐怕是總結了諸大乘方等部的別教和圓教的位次。《仁王般若經》闡明五十一位，恐怕是總結了前四時般若的別教和圓教的位次。《法華經》（《妙法蓮華經》）只是開權顯實，顯示唯一的圓教位次。《涅槃經》的大意也是闡明別教和圓教兩種位次，而不摘出具體的名目。
斷除煩惱和降伏習氣的程度高低，依據《大品般若經》的三觀，是爲了在次第修行的意義上方便。對應于觀行法門，依據《涅槃經》的五行（聖行、梵行、天行、嬰兒行、病行），這正是末法時代進入佛道的修行者所適宜的。為什麼呢？別教闡明觀行有兩種：一種是不與二乘（聲聞、緣覺）共同宣說的，如《華嚴經》（《大方廣佛華嚴經》）的十地論、《地持經》（《菩薩地持經》）的九種戒、定、慧，以及《攝大乘論》（《攝大乘論》）。
【English Translation】 English version: And the appearances and disappearances (of Bodhisattvas) also differ.
Moreover, the degrees of cutting off afflictions and subduing habits also vary; corresponding to the various Dharma gates and stages of practice, they are also different. The reason for this is that the stages of practice of both the Sambhogakaya (reward body) and Nirmanakaya (transformation body) Bodhisattvas within and beyond the realms (of desire, form, and formlessness) have been clearly defined. The Tathagata, with expedient means, uses the Four Siddhantas (four methods of teaching that universally accord with the capacities of beings) to transform sentient beings within the realms, benefiting them according to their capacities. How can one generalize with fixed statements? If one does not extensively study the sutras and treatises, it is like blind people arguing about the sun.
Now, if we want to clarify the number of positions, we must rely on the Yingluo Sutra (Bodhisattva Inga-kasya Mulakarma Sutra) and the Renwang Sutra (Benevolent Kings Prajna Paramita Sutra). If we want to clarify the degrees of cutting off afflictions and subduing habits, we must rely on the Three Contemplations (emptiness, provisional existence, and the middle way) of the Mahaprajnaparamita Sutra (The Great Perfection of Wisdom Sutra). If we want to correspond to the various Dharma gates, we must rely on the Nirvana Sutra (The Mahayana Mahaparinirvana Sutra). Comprehensively using the meanings of various sutras, we can jointly accomplish both the contemplation and doctrinal aspects for beginners, making them clear and easy to understand.
The higher realms of the Buddhas and Bodhisattvas are not something that ordinary people can fathom, so how can we speak recklessly about them? Roughly understanding the general meaning is to break the arrogance of practitioners who develop a sense of superiority. It is also to clarify the meaning of the sutras and guide beings to aspire towards enlightenment. One should not be attached to one side and argue about right and wrong.
Now, the reason for judging the names and numbers of positions based on the Yingluo Sutra and the Renwang Sutra is that the sudden teaching of the Avatamsaka School mostly elucidates the forty-one stages of perfect and sudden enlightenment, without going beyond the names of the Ten Faiths. The various Mahayana sutras mostly elucidate various Dharma gates, without specifically distinguishing the positions. The Prajna teachings of the first four periods mostly elucidate the meaning of the Bodhisattva's contemplation and practice, without specifically distinguishing the positions. Now, it is believed that the fifty-two positions of the Yingluo Sutra, with complete and sufficient names and meanings, are probably a summary of the positions of the distinct and perfect teachings of the various Mahayana Vaipulya sutras. The Renwang Prajna Sutra elucidates fifty-one positions, which are probably a summary of the distinct and perfect teachings of the Prajna teachings of the first four periods. The Lotus Sutra (The Lotus Sutra of the Wonderful Law) only opens the provisional and reveals the real, revealing the one perfect position. The main idea of the Nirvana Sutra is also to elucidate the two positions of the distinct and perfect teachings, without extracting specific names.
The reason for judging the degrees of cutting off afflictions and subduing habits based on the Three Contemplations of the Mahaprajnaparamita Sutra is for convenience in the meaning of sequential practice. The reason for corresponding to the Dharma gates of contemplation and practice based on the Five Practices (holy practice, Brahma practice, heavenly practice, infant practice, and sick practice) of the Nirvana Sutra is that this is precisely what is suitable for practitioners entering the path in the Dharma-ending Age. Why? The distinct teaching elucidates two types of contemplation and practice: one is not shared with the Two Vehicles (Sravakas and Pratyekabuddhas), such as the Ten Bhumis of the Avatamsaka Sutra (The Flower Garland Sutra), the nine types of precepts, samadhi, and wisdom of the Bodhisattvabhumi Sutra (Stages of the Bodhisattva Ground Sutra), and the Mahayanasamgraha (Compendium of the Mahayana).
論》等是也。二者、共二乘說，如《方等》、《大品》、《中論》、《釋論》是也。今《涅槃》五行，從凡至極，故是末代行用為要也。
二、總明菩薩位者、即約三經。一、約《纓珞》明位數者，《經》有七位，謂十信、十住、十行、十回向、十地、等覺、妙覺地也。初十信心即是外凡，亦是別教干慧地，亦名伏忍位也。十住即是習種性，此去盡三十心，皆解行位，悉是別教內凡，亦是性地，亦名柔順忍位。約別教義推，應如暖法也。十行即是性種性，別教義推，應如頂法。十回向道種性，別教義推，應如忍法世第一法。
問：
今明別教，何用四善根名？答：
別教十地既對四果，今以方便，擬四善根，何咎？又通教，通於通別、真似兩解，作此比決，于義分明也。
十地即是聖種性，此皆入別教四果聖位，悉斷無明，別見、思惑。等覺位即是等覺性。若望菩薩，名等覺佛；若望佛地，名金剛心菩薩，亦名無垢地菩薩也。妙覺地即是妙覺性，即是究竟佛菩提果，大涅槃之果果也。
二、約《大品》及三觀合位明斷伏高下者，《大品》：「菩薩欲具道慧，當學般若。」即此十信，習從假入空觀，伏愛見論，欲入十住位。若得十住，即斷界內見、思也。「欲以道慧具足道種慧，
【現代漢語翻譯】 現代漢語譯本：《論》等等就是這樣的。第二種，是為聲聞乘和緣覺乘共同宣說的，例如《方等經》（Vaipulya Sutra）、《大品般若經》（Mahaprajnaparamita Sutra）、《中論》（Madhyamaka-karika）、《釋論》（釋中論）等等。現在這部《涅槃經》（Nirvana Sutra），從凡夫到最高的境界都包括，所以是末法時代修行的重要依據。
二、總的說明菩薩的階位，是依據三部經。第一，依據《纓珞經》（Yingluo Jing）說明階位數目，《經》中有七個階位，即十信位、十住位、十行位、十回向位、十地位、等覺位、妙覺位。最初的十信心位是外凡位，也是別教的干慧地，也叫做伏忍位。十住位是習種性，從這裡開始到三十心，都是解行位，都是別教的內凡位，也是性地，也叫做柔順忍位。按照別教的意義來推斷，應該像暖法一樣。十行位是性種性，按照別教的意義來推斷，應該像頂法。十回向位是道種性，按照別教的意義來推斷，應該像忍法和世第一法。
問：現在說明別教，為什麼用四善根的名字？
答：別教的十地既然對應四果，現在爲了方便，比擬四善根，有什麼不可以？而且通教，通於通別二種解釋，作這樣的比較判斷，在意義上就分明了。
十地位就是聖種性，這些都進入別教的四果聖位，完全斷除無明，以及別見和思惑。等覺位就是等覺性。如果從菩薩的角度來看，叫做等覺佛；如果從佛地的角度來看，叫做金剛心菩薩，也叫做無垢地菩薩。妙覺地就是妙覺性，就是究竟的佛菩提果，是大涅槃的果果。
二、依據《大品般若經》（Mahaprajnaparamita Sutra）以及三觀合位說明斷除和降伏的高下。《大品般若經》（Mahaprajnaparamita Sutra）說：『菩薩想要具足道慧，應當學習般若。』這就是說，十信位的菩薩，學習從假入空的觀，降伏愛見，想要進入十住位。如果得到十住位，就斷除了界內的見惑和思惑。『想要用道慧具足道種慧，
【English Translation】 English version: The 'Treatise' and others are like this. Secondly, there are the teachings shared by the Two Vehicles, such as the 'Vaipulya Sutra' (Fangdeng), the 'Perfection of Wisdom Sutra' (Dapin), the 'Root Verses on the Middle Way' (Zhonglun), and the 'Commentary on the Root Verses' (Shilun). Now, this 'Nirvana Sutra' (Nirvana Sutra) encompasses everything from ordinary beings to the ultimate state, so it is essential for practice in the Dharma-ending Age.
- To generally clarify the Bodhisattva stages, we rely on three sutras. First, regarding the number of stages according to the 'Garland Sutra' (Yingluo Jing), the 'Sutra' has seven stages, namely the Ten Faiths, Ten Dwellings, Ten Practices, Ten Dedications, Ten Grounds, Near-Perfect Enlightenment, and Perfect Enlightenment. The initial Ten Faiths are the stage of outer ordinary beings, also the Dry Insight Ground of the Distinct Teaching, also called the Subduing Endurance stage. The Ten Dwellings are the Habitual Nature, and from here to the thirty minds, all are stages of understanding and practice, all are inner ordinary beings of the Distinct Teaching, also the Nature Ground, also called the Gentle Endurance stage. According to the meaning of the Distinct Teaching, it should be like the Warmth Dharma. The Ten Practices are the Nature Nature, according to the meaning of the Distinct Teaching, it should be like the Peak Dharma. The Ten Dedications are the Path Nature, according to the meaning of the Distinct Teaching, it should be like the Endurance Dharma and the World's Foremost Dharma.
Question: Now that we are clarifying the Distinct Teaching, why use the names of the Four Roots of Goodness?
Answer: Since the Ten Grounds of the Distinct Teaching correspond to the Four Fruits, now, for convenience, we compare them to the Four Roots of Goodness, what is wrong with that? Moreover, the Common Teaching is common to both the Common and Distinct Teachings, with two interpretations of true and similar, making this comparison and judgment clarifies the meaning.
The Ten Grounds are the Holy Nature, all of these enter the Four Fruits of the Distinct Teaching, completely cutting off ignorance, as well as separate views and thought delusions. The Near-Perfect Enlightenment stage is the Near-Perfect Enlightenment Nature. If viewed from the perspective of a Bodhisattva, it is called a Near-Perfect Enlightenment Buddha; if viewed from the perspective of the Buddha Ground, it is called a Vajra Mind Bodhisattva, also called an Immaculate Ground Bodhisattva. The Perfect Enlightenment Ground is the Perfect Enlightenment Nature, which is the ultimate fruit of Buddha Bodhi, the fruit of the Great Nirvana.
- Regarding the 'Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra) and the combined Three Contemplations clarifying the high and low of cutting off and subduing. The 'Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra) says: 'If a Bodhisattva wants to be complete with the Wisdom of the Path, they should study Prajna.' This means that Bodhisattvas in the Ten Faiths stage, learn the contemplation of entering emptiness from the provisional, subduing love and views, wanting to enter the Ten Dwellings stage. If they attain the Ten Dwellings, they cut off the delusions of views and thoughts within the realm.
當學般若。」此即修從空入假十行也。「欲以道種慧具足一切智，當學般若。」此即修中道正觀，入十回向位也。「欲以一切智具足一切種智，當學般若。」此即是證中道觀，入十地也。「欲以一切種智斷煩惱習，當學般若。」此即等覺地也。無明煩惱習盡，名之為佛，即妙覺地也。
三、約《涅槃》明聖行合位者，初戒聖行、定聖行，即是十信位也。生滅無生滅四真諦慧聖行，即是十住位。無量四聖諦慧，即是十行位。修一實諦、無作四聖諦，即是十回向位。次若發真，見一實諦，證無作四聖諦，即是聖行滿，住無畏地，得二十五三昧，能破二十五有，名歡喜地。五行具足，次後說十功德者，恐表住大涅槃十地之功德也。過此明佛眼了了，是妙覺地也。
三、別解七位，餘本尋。大樹位竟也。
妙法蓮華經玄義卷第四下(終) 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第五上
天臺智者大師說
明最實位者，即圓教位也。此為十意：一、簡名義。二、明位數。三、明斷伏。四、明功用。五、明粗妙。六、明位興。七、明位廢。八、開粗顯妙。九、引經。十、妙位始終。
一、簡名義者，若圓別不同自有十意，下辨體中說。今約通
【現代漢語翻譯】 現代漢語譯本 『當學般若（prajna，智慧）。』這指的是修習從空入假的十行位階。 『欲以道種慧具足一切智（sarvajna，一切智），當學般若。』這指的是修習中道正觀，進入十回向位階。 『欲以一切智具足一切種智（sarvakarajnata，一切種智），當學般若。』這指的是證悟中道觀，進入十地。 『欲以一切種智斷煩惱習，當學般若。』這指的是等覺地。 無明煩惱習氣斷盡，稱之為佛，即妙覺地。
三、約《涅槃經》闡明聖行與位階的對應關係：最初的戒聖行、定聖行，即是十信位。 生滅、無生滅四真諦慧聖行，即是十住位。 無量四聖諦慧，即是十行位。 修習一實諦、無作四聖諦，即是十回向位。 其次，如果發起真智，見到一實諦，證悟無作四聖諦，這就是聖行圓滿，安住于無畏地，獲得二十五三昧（samadhi，禪定），能夠破除二十五有，名為歡喜地。 五行具足，接下來所說的十功德，恐怕是爲了表明安住于大涅槃十地的功德。 超過這些，闡明佛眼了了分明，就是妙覺地。
三、分別解釋七個位階，其餘部分請參考其他版本。 大樹位結束。
《妙法蓮華經玄義》卷第四下（終） 大正藏第33冊 No. 1716 《妙法蓮華經玄義》
《妙法蓮華經玄義》卷第五上
天臺智者大師說
闡明最真實位階，即圓教位。 這有十個方面的含義：一、簡擇名義。二、闡明位數。三、闡明斷伏。四、闡明功用。五、闡明粗妙。六、闡明位興。七、闡明位廢。八、開顯粗略，彰顯精妙。九、引用經典。十、闡明妙位的始終。
一、簡擇名義，如果圓教和別教不同，自有十種含義，將在下文辨體中說明。現在從通教的角度來說。
【English Translation】 English version 'When learning prajna (wisdom),' this refers to cultivating the Ten Practices from Emptiness to Provisionality. 'Desiring to perfect all-knowing wisdom (sarvajna, omniscience) with the wisdom of the seeds of the Path, one should learn prajna.' This refers to cultivating the Correct Contemplation of the Middle Way, entering the Ten Dedications. 'Desiring to perfect all aspects of wisdom (sarvakarajnata, all-knowingness) with all-knowing wisdom, one should learn prajna.' This refers to realizing the Contemplation of the Middle Way, entering the Ten Grounds. 'Desiring to sever the habits of afflictions with all aspects of wisdom, one should learn prajna.' This refers to the Stage of Near-Perfect Enlightenment. When ignorance and the habits of afflictions are completely extinguished, it is called Buddha, which is the Stage of Wonderful Enlightenment.
Third, explaining the correspondence between the Holy Practices and the stages according to the Nirvana Sutra: The initial Holy Practices of Precepts and the Holy Practices of Samadhi (meditation) are the Ten Faiths. The Holy Practices of the Wisdom of the Four Noble Truths of arising and ceasing, non-arising and non-ceasing, are the Ten Dwellings. The immeasurable Wisdom of the Four Noble Truths is the Ten Practices. Cultivating the One Real Truth and the Unconditioned Four Noble Truths is the Ten Dedications. Next, if one awakens to true wisdom, sees the One Real Truth, and realizes the Unconditioned Four Noble Truths, this is the perfection of the Holy Practices, abiding in the Ground of Fearlessness, attaining the Twenty-Five Samadhis, and being able to destroy the Twenty-Five Existences, called the Ground of Joy. The Five Practices being complete, the Ten Merits mentioned later are probably to indicate the merits of abiding in the Ten Grounds of Great Nirvana. Beyond these, clarifying that the Buddha-eye is clear and distinct is the Stage of Wonderful Enlightenment.
Third, separately explaining the Seven Stages, refer to other versions for the rest. The Great Tree Stage ends.
The Profound Meaning of the Lotus Sutra, Scroll Four, Part Two (End) Taisho Tripitaka, Volume 33, No. 1716, The Profound Meaning of the Lotus Sutra
The Profound Meaning of the Lotus Sutra, Scroll Five, Part One
Spoken by the Great Master Zhiyi of Tiantai
Explaining the Most Real Stage, which is the Perfect Teaching Stage. This has ten aspects: First, distinguishing the names and meanings. Second, explaining the number of stages. Third, explaining severance and subjugation. Fourth, explaining the function. Fifth, explaining the coarse and subtle. Sixth, explaining the arising of the stages. Seventh, explaining the abandonment of the stages. Eighth, revealing the subtle by opening up the coarse. Ninth, citing the scriptures. Tenth, explaining the beginning and end of the Wonderful Stage.
First, distinguishing the names and meanings, if the Perfect Teaching and the Separate Teaching are different, there are ten meanings, which will be explained in the following discussion of the substance. Now, from the perspective of the Common Teaching.
、別、圓，三句料簡：一、名通義圓。二、名別義圓。三、名義俱圓。
名通義圓者，下文云：「我等今日，真阿羅漢。普于其中，應受供養。」又云：「我等今日，真是聲聞，以佛道聲，令一切聞。」此名與通、藏同而義異。何者？彼但殺四住之賊，無明尚在，此不生義偏，故天女曰：「結習未盡，華則著身。」今殺通、別兩惑，得如來滅度，故殺賊義圓。又彼是分段不生，界外猶生。《寶性論》云：「二乘于無漏界，生三種意陰。」今則分段、變易二俱不生，不生義圓。彼是界內應供，非界外應供。《凈名》曰：「其供汝者，不名福田。」則應供義偏。今則普于其中應受供養，則應供義圓。彼但小乘，從他聞四諦聲，則聲偏、聞偏。今能令一切法界，聞一實四諦、佛道之聲，使一切聞，則聲聞義圓。故知依義不依語，從圓判位也。
名別義圓者，如五十二位，名與別同。而初、中、后位，圓融妙實，隨自意語，非是教道方便，依義不依語，應從圓判位也。
名義俱圓者，文云：「開示悟入，皆是佛之知見。」佛一切種智知、佛眼見，此之知見，無有缺減。又，入如來室，坐如來座，以如來莊嚴，此則名義俱圓，判于圓位也。
二明位數者，又為三：一、明數。二、引證多少。三、料簡。
【現代漢語翻譯】 現代漢語譯本： 別、圓，三句料簡：一、名通義圓。二、名別義圓。三、名義俱圓。 名通義圓者，下文說：『我等今日，真是阿羅漢（arhat，斷盡煩惱，應受人天供養的聖者）。普于其中，應受供養。』又說：『我等今日，真是聲聞（sravaka，聽聞佛陀教法而得解脫者），以佛道聲，令一切聞。』此名與通教、藏教相同而義不同。為什麼呢？因為他們只是殺了四住地的煩惱賊，無明（avidya，對事物真相的迷惑）還在，這不生之義不圓滿，所以天女說：『結習未盡，華則著身。』現在殺了通教、別教的兩種惑，得到如來的滅度，所以殺賊之義圓滿。而且他們是分段生死不生，界外仍然有生死。《寶性論》說：『二乘（sravaka和pratyekabuddha）于無漏界，生三種意陰。』現在則是分段生死、變易生死二者都不生，不生之義圓滿。他們是界內應供，不是界外應供。《維摩詰經》說：『其供汝者，不名福田。』那麼應供之義不圓滿。現在則是普遍於其中應受供養，那麼應供之義圓滿。他們只是小乘，從他人聽聞四諦之聲，那麼聲不圓滿、聞不圓滿。現在能夠令一切法界，聽聞一實相的四諦、佛道之聲，使一切聽聞，那麼聲聞之義圓滿。所以知道依義不依語，從圓教來判定位。 名別義圓者，如五十二位，名與別教相同。而初住、中住、后住之位，圓融妙實，隨自意語，不是教道的方便，依義不依語，應該從圓教來判定位。 名義俱圓者，經文說：『開示悟入，皆是佛之知見。』佛的一切種智之知、佛眼之見，此之知見，沒有缺減。又，入如來室，坐如來座，以如來莊嚴，這則是名義俱圓，判于圓教之位。 二、明位數者，又分為三：一、明數。二、引證多少。三、料簡。
【English Translation】 English version: Distinguishing between 'Different' (別), and 'Perfect' (圓) in three statements: 1. Name is Common, Meaning is Perfect. 2. Name is Different, Meaning is Perfect. 3. Name and Meaning are both Perfect. When the Name is Common, and the Meaning is Perfect, the following passage says: 'We today are truly Arhats (阿羅漢, saints who have exhausted afflictions and deserve offerings from humans and devas). Universally among them, we should receive offerings.' It also says: 'We today are truly Sravakas (聲聞, those who attain liberation by hearing the Buddha's teachings), using the voice of the Buddha-path to make all hear.' This name is the same as in the Common Teaching (通教) and the Treasury Teaching (藏教), but the meaning is different. Why? Because they only kill the thieves of the Four Abodes of Affliction, and ignorance (avidya, 無明, delusion about the true nature of things) still remains. This meaning of non-arising is incomplete, so the heavenly maiden said: 'If the bonds of habit are not exhausted, flowers will cling to the body.' Now, having killed the two kinds of delusion of the Common and Distinct Teachings, one attains the extinction of the Tathagata, so the meaning of killing the thieves is perfect. Moreover, they are non-arising in the Segmented Existence (分段生死), and there is still existence outside the realm. The Ratnagotravibhāga (《寶性論》) says: 'The Two Vehicles (sravaka and pratyekabuddha) in the realm of no-outflow, generate three kinds of mental consciousness.' Now, both Segmented Existence and Variable Existence (變易生死) do not arise, so the meaning of non-arising is perfect. They are worthy of offerings within the realm, but not worthy of offerings outside the realm. The Vimalakirti Sutra (《維摩詰經》) says: 'Those who offer to you are not called fields of merit.' Then the meaning of being worthy of offerings is incomplete. Now, universally among them, one should receive offerings, so the meaning of being worthy of offerings is perfect. They are only the Small Vehicle, hearing the voice of the Four Noble Truths from others, so the voice is incomplete, and the hearing is incomplete. Now, one can make all the Dharma realms hear the voice of the Four Noble Truths of the One Reality, the Buddha-path, making all hear, so the meaning of Sravaka is perfect. Therefore, know that one relies on the meaning, not on the words, and determines the position from the Perfect Teaching. When the Name is Different, and the Meaning is Perfect, such as the Fifty-Two Stages, the name is the same as in the Distinct Teaching (別教). But the positions of the Initial Dwelling, Middle Dwelling, and Final Dwelling are perfectly fused and wonderfully real, speaking according to one's own intention, not the expedient of the teaching path. Relying on the meaning, not on the words, one should determine the position from the Perfect Teaching. When the Name and Meaning are both Perfect, the text says: 'Opening, showing, awakening, and entering are all the knowledge and vision of the Buddha.' The Buddha's knowledge of all kinds of wisdom, the Buddha's eye of vision, this knowledge and vision, is without any deficiency. Moreover, entering the Tathagata's chamber, sitting on the Tathagata's seat, adorned with the Tathagata's adornments, this is when the Name and Meaning are both Perfect, and one is judged to be in the position of the Perfect Teaching. 2. Explaining the number of positions, again divided into three: 1. Explaining the number. 2. Citing evidence of quantity. 3. Distinguishing.
數者，人解不同。有言：頓悟即佛，無復位次之殊。引《思益》云：「如此學者，不從一地至一地。」又有師言：頓悟初心即究竟圓極，而有四十二位者，是化鈍根方便，立淺深之名耳。引《楞伽》云：「初地即二地，二地即三地，寂滅真如，有何次位？」又有師言：初頓悟至十住，即是十地；而說有十行、十回向、十地者，此是重說耳。今謂諸解，悉是偏取。然平等法界，尚不論悟與不悟，孰辨淺深？既得論悟與不悟，何妨論于淺深？究竟大乘，無過《華嚴》、《大集》、《大品》、《法華》、《涅槃》，雖明法界平等、無說無示，而菩薩行位終自炳然。又有人言：平等法界，定無次位。今例難此語：真諦有分別耶？真諦無分別耶？見真之者，判七賢、七聖、二十七賢聖等。今實相平等，雖無次位，見實相者，判次位何咎？《大論》云：「譬如入海，有始入者，到中者，至彼岸者。」若見真判位，如江河深淺，若實相判位，如入海深淺。故《普賢觀》云：「大乘因者，諸法實相。」大乘果者，亦諸法實相，論諸次位，非徒臆說。隨順契經，以四悉檀明位無妨，還約七種以明階位，謂十信、十住、十行、十回向、十地、等覺、妙覺。
今於十信之前，更明五品之位(云云)。若人宿殖深厚，或值善知識
【現代漢語翻譯】 現代漢語譯本 關於『數』（Dharma number），人們的理解各不相同。有人說：『頓悟即是佛』，沒有階位次第的差別。引用《思益經》（Si Yi Sutra）說：『像這樣的學習者，不從一個菩薩地到另一個菩薩地。』 又有法師說：『頓悟的初心就是究竟圓滿的境界，而說有四十二個階位，是爲了教化鈍根之人，方便設立的深淺之名罷了。』引用《楞伽經》（Lanka Sutra）說：『初地就是二地，二地就是三地，寂滅真如（silent extinction true thusness），哪裡有什麼次第階位呢？』 又有法師說：『最初頓悟達到十住位，就是十地；而說有十行、十回向、十地，這只是重複的說法罷了。』我認為這些理解，都是片面的。既然是平等的法界（Dharma Realm），尚且不論悟與不悟，又怎麼分辨深淺呢？既然可以討論悟與不悟，又何妨討論深淺呢？ 究竟的大乘經典，沒有超過《華嚴經》（Avatamsaka Sutra）、《大集經》（Mahasamgraha Sutra）、《大品般若經》（Mahaprajnaparamita Sutra）、《法華經》（Lotus Sutra）、《涅槃經》（Nirvana Sutra）的，雖然闡明法界平等、無說無示，但是菩薩的修行階位終究是清楚明白的。 又有人說：『平等的法界，一定沒有次第階位。』我現在用一個例子來反駁這種說法：真諦（ultimate truth）有分別嗎？真諦沒有分別嗎？見到真諦的人，區分七賢、七聖、二十七賢聖等。現在實相（true appearance）平等，雖然沒有次第階位，但是見到實相的人，區分次第階位有什麼過錯呢？ 《大智度論》（Mahaprajnaparamita-sastra）說：『譬如進入大海，有剛開始進入的，有到達中間的，有到達彼岸的。』如果見真諦而判別階位，就像江河的深淺；如果實相而判別階位，就像進入大海的深淺。所以《普賢觀經》（Samantabhadra Contemplation Sutra）說：『大乘的因，就是諸法的實相。』大乘的果，也是諸法的實相，討論各種次第階位，不是憑空臆測的。隨順契經（Sutra），用四悉檀（four kinds of audiences）闡明階位沒有妨礙，還是用七種階位來闡明，就是十信、十住、十行、十回向、十地、等覺、妙覺。 現在在十信之前，再闡明五品位（five grades of faith）。如果有人宿世積累深厚，或者遇到善知識（good knowing advisor）。
【English Translation】 English version Regarding 'number' (Dharma number), people have different understandings. Some say: 'Sudden enlightenment is Buddhahood,' there is no difference in stages. Quoting the Si Yi Sutra (Si Yi Sutra): 'Such learners do not go from one Bodhisattva ground to another.' Also, some teachers say: 'The initial mind of sudden enlightenment is the ultimate and perfect state, and the forty-two stages are just convenient names of depth and shallowness established to transform dull-rooted beings.' Quoting the Lanka Sutra (Lanka Sutra): 'The first ground is the second ground, the second ground is the third ground, where is there any order in silent extinction true thusness (silent extinction true thusness)?' Also, some teachers say: 'The initial sudden enlightenment reaching the ten abodes is the ten grounds; and saying there are ten practices, ten dedications, and ten grounds is just a repetition.' I think these understandings are all one-sided. Since the equal Dharma Realm (Dharma Realm) does not even discuss enlightenment or non-enlightenment, how can one distinguish between shallow and deep? Since one can discuss enlightenment and non-enlightenment, why not discuss shallow and deep? The ultimate Mahayana scriptures are no more than the Avatamsaka Sutra (Avatamsaka Sutra), Mahasamgraha Sutra (Mahasamgraha Sutra), Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), Lotus Sutra (Lotus Sutra), and Nirvana Sutra (Nirvana Sutra). Although they clarify the equality of the Dharma Realm, without speaking or showing, the stages of Bodhisattva practice are ultimately clear. Also, some people say: 'The equal Dharma Realm definitely has no stages.' I now use an example to refute this statement: Does ultimate truth (ultimate truth) have distinctions? Does ultimate truth have no distinctions? Those who see ultimate truth distinguish between the seven worthy ones, the seven sages, and the twenty-seven worthy sages, etc. Now, true appearance (true appearance) is equal, although there are no stages, what fault is there in those who see true appearance distinguishing stages? The Mahaprajnaparamita-sastra (Mahaprajnaparamita-sastra) says: 'It is like entering the sea, there are those who have just entered, those who have reached the middle, and those who have reached the other shore.' If one distinguishes stages by seeing ultimate truth, it is like the depth of rivers; if one distinguishes stages by true appearance, it is like the depth of entering the sea. Therefore, the Samantabhadra Contemplation Sutra (Samantabhadra Contemplation Sutra) says: 'The cause of Mahayana is the true appearance of all dharmas.' The fruit of Mahayana is also the true appearance of all dharmas. Discussing various stages is not speculation. Following the Sutras (Sutra), there is no harm in clarifying the stages with the four kinds of audiences (four kinds of audiences), and still using the seven stages to clarify, which are the ten faiths, ten abodes, ten practices, ten dedications, ten grounds, near-perfect enlightenment, and perfect enlightenment. Now, before the ten faiths, further clarify the five grades of faith (five grades of faith). If a person has accumulated deep roots in past lives, or encounters a good knowing advisor (good knowing advisor).
、或從經卷，圓聞妙理，謂一法一切法，一切法一法，非一非一切，不可思議，如前所說，起圓信解，信一心中具十法界，如一微塵有大千經卷。欲開此心而修圓行。圓行者，一行一切行。略言為十：謂識一念，平等具足，不可思議。傷己昏沉，慈及一切。又知此心，常寂常照。用寂照心，破一切法，即空、即假、即中。又識一心諸心，若通、若塞。能於此心，具足道品，向菩提路。又解此心，正、助之法。又識己心，及凡、聖心。又安心不動、不墮、不退、不散。雖識一心，無量功德，不生染著，十心成就。舉要言之，其心念念悉與諸波羅蜜相應，是名圓教初隨喜品位。
行者圓信始生，善須將養。若涉事紛動，令道芽破敗。唯得內修理觀，外則受持、讀誦大乘經典，聞有助觀之力。內外相藉，圓信轉明，十心堅固。《金剛般若》云：「一日三時，以恒河沙身佈施，不如受持一句功德。」初品觀智如目，次品讀誦如日。日有光故，目見種種色。《論》云：「于實名了因，于餘名生因。福不趣菩提，二能趣菩提。」聞有巨益，意在於此，是名第二品位。
行者內觀轉強，外資又著，圓解在懷，弘誓熏動，更加說法，如實演布。《安樂行》云：「但以大乘法答。設以方便隨宜，終令悟大。」《凈名》云：「
【現代漢語翻譯】 現代漢語譯本：或者從經卷中，圓滿聽聞精妙的道理，領悟一法即一切法，一切法即一法，非一也非一切，不可思議。如前面所說，生起圓滿的信心和理解，相信一個心中具足十法界，就像一粒微塵中包含著大千世界的經卷。想要開啟這顆心而修習圓滿的行持。圓滿的行持，就是一行即一切行。簡略地說有十種：即認識到一念，平等具足，不可思議。憐憫自己昏沉，慈悲普及一切眾生。又知道這顆心，常寂常照。用寂照的心，破除一切法，即是空、即是假、即是中。又認識到一心包含著種種心，無論是通達還是閉塞。能夠在這顆心中，具足道品（菩提道的組成部分），趨向菩提之路。又理解這顆心，正行和助行的方法。又認識自己的心，以及凡夫的心和聖人的心。又能使心安定不動搖、不墮落、不退轉、不散亂。雖然認識到一心具有無量的功德，但不生起染著，十種心就得以成就。總而言之，這顆心念念都與諸波羅蜜（到達彼岸的方法）相應，這叫做圓教初隨喜品位。 行者圓滿的信心開始生起，要好好地將養。如果涉入紛繁的事務，會使菩提道的萌芽破敗。只能在內修習理觀，對外則受持、讀誦大乘經典，聽聞有助益觀行的力量。內外互相輔助，圓滿的信心逐漸明朗，十種心更加堅固。《金剛般若》（《金剛般若波羅蜜經》的簡稱）說：『即使一天三次，用恒河沙數那麼多的身體來佈施，也不如受持一句經文的功德。』初品觀智如同眼睛，次品讀誦如同太陽。因為太陽有光芒，所以眼睛能看見種種顏色。《論》（指相關論著）中說：『對於實相來說，名是了因，對於其他來說，名是生因。福德不能直接趨向菩提，但二者都能趨向菩提。』聽聞佛法有巨大的利益，意義就在於此，這叫做第二品位。 行者內在的觀行逐漸增強，外在的資助也更加顯著，圓滿的理解在心中，弘大的誓願薰陶著，更加以說法，如實地演說。《安樂行》（指《法華經·安樂行品》）說：『但用大乘佛法來回答。即使用方便法門隨順機宜，最終也要使人領悟大乘佛法。』《凈名》（《維摩詰所說經》的簡稱）說：
【English Translation】 English version: Or, from the scriptures, one fully hears the wonderful principle, understanding that one dharma is all dharmas, and all dharmas are one dharma, neither one nor all, inconceivable. As previously stated, one arises with complete faith and understanding, believing that one mind contains the ten dharma realms, just as a single dust mote contains the scriptures of a great thousand worlds. One desires to open this mind and cultivate complete practice. Complete practice means one practice is all practices. Briefly, there are ten: namely, recognizing that one thought is complete and perfect, inconceivable. Pitying one's own dullness, compassion extends to all beings. Also knowing that this mind is always tranquil and always illuminating. Using the tranquil and illuminating mind to break through all dharmas, which is emptiness, which is provisional, which is the middle way. Also recognizing that one mind contains all minds, whether they are open or closed. Being able to fully possess the qualities of the path (components of the path to Bodhi) in this mind, heading towards the path of Bodhi. Also understanding the methods of correct practice and auxiliary practice in this mind. Also recognizing one's own mind, as well as the minds of ordinary beings and sages. Also stabilizing the mind without moving, falling, regressing, or scattering. Although recognizing that one mind has immeasurable merits, one does not generate attachment, and the ten minds are accomplished. In short, every thought of this mind is in accordance with all the Paramitas (methods of reaching the other shore), this is called the initial Joyful Acceptance stage of the Perfect Teaching. The practitioner's complete faith begins to arise, and it must be well nurtured. If one becomes involved in complicated affairs, it will cause the sprout of the Bodhi path to be ruined. One can only cultivate internal contemplation, while externally upholding, reciting, and reading the Mahayana scriptures, hearing that there is power to assist contemplation. With internal and external assistance, complete faith gradually becomes clear, and the ten minds become more firm. The Diamond Sutra (short for Diamond Prajna Paramita Sutra) says: 'Even if one were to give away as many bodies as there are sands in the Ganges River three times a day, it would not be as meritorious as upholding a single verse of the scripture.' The wisdom of the initial stage is like the eyes, and the recitation of the next stage is like the sun. Because the sun has light, the eyes can see all kinds of colors. The Treatise (referring to relevant commentaries) says: 'For reality, name is the direct cause; for others, name is the generating cause. Merit cannot directly lead to Bodhi, but both can lead to Bodhi.' Hearing the Dharma has great benefits, and the meaning lies in this, this is called the second stage. The practitioner's internal contemplation gradually strengthens, and external assistance becomes more prominent. Complete understanding is in the heart, and great vows are inspiring. Furthermore, one preaches the Dharma, expounding it truthfully. The Peaceful Conduct (referring to the Peaceful Conduct Chapter of the Lotus Sutra) says: 'Only use the Mahayana Dharma to answer. Even if using expedient means to suit the occasion, ultimately one must enable people to realize the Mahayana Dharma.' The Vimalakirti Sutra (short for Vimalakirti Nirdesa Sutra) says:
說法凈，則智慧凈。」《毗曇》云：「說法解脫，聽法解脫。」說法開導，是前人得道全因緣，化功歸己十心則三倍轉明，是名第三品位。
上來前熟觀心，未遑涉事。今正觀稍明，即傍兼利物。能以少施，與虛空法界等。使一切法趣檀，檀為法界。《大品》云：「菩薩少施，超過聲聞、辟支佛上，當學般若。」即此意也。餘五亦如是。事相雖少，運懷甚大。此則理觀為正，事行為傍，故言兼行佈施。事福資理，則十心彌盛，是名第四品位。
行人圓觀稍熟，理事欲融，涉事不妨理，在理不隔事，故具行六度。若佈施時，無二邊取著，十法界依、正，一舍一切舍，財、身及命，無畏等施。若持戒時，性重、譏嫌等無差別；五部重輕，無所觸犯。若行忍時，生、法寂滅，荷負安耐。若行精進，身心俱凈，無間無退。若行禪時，游入諸禪，靜散無妨。若修慧時，權實二智，究了通達；乃至世智，治生產業，皆與實相不相違背。具足解釋佛之知見，而於正觀，如火益薪。此是第五品位。
如此五品圓信功德，東西八方不可為喻。雖是初心，而勝聲聞無學功德，具如經說。若欲比決取解，類如三藏家別、總四念處位。義推如通教干慧地位，亦如伏忍位。義推亦得是別教十信位(云云)。
私謂：五品
【現代漢語翻譯】 現代漢語譯本：『說法清凈，則智慧清凈。』《毗曇》（Abhidhamma，論藏）說：『說法得解脫，聽法得解脫。』說法開導，是前人得道全部因緣，化他的功德歸於自己，十心則三倍轉為明凈，這叫做第三品位。 上來所說的，是先前專注于觀心，沒有來得及涉及事相。現在正觀稍微明瞭，就可以同時兼顧利益眾生。能夠以少許的佈施，等同於虛空法界。使一切法都趨向于佈施，佈施即是法界。《大品般若經》（Mahaprajnaparamita Sutra）說：『菩薩的少量佈施，超過聲聞、辟支佛之上，應當學習般若。』就是這個意思。其餘五度也是這樣。事相上雖然少，但所懷的願心非常廣大。這是以理觀為主要，事行為輔助，所以說兼行佈施。以事相的福德資助理觀，那麼十心就更加旺盛，這叫做第四品位。 修行人圓滿的觀行稍微成熟，理事想要融合，涉及事相不妨礙理，處於理中不隔絕事相，所以具足修行六度。如果佈施的時候，沒有二邊的執著，十法界的依報、正報，一舍一切舍，財物、身體以及性命，無畏等等的佈施。如果持戒的時候，性戒、遮戒等沒有差別；五部的輕重戒律，沒有觸犯。如果行忍辱的時候，對於生、法都寂滅，能夠承擔和安忍。如果行精進的時候，身心都清凈，沒有間斷和退轉。如果行禪定的時候，游入各種禪定，靜和散都沒有妨礙。如果修習智慧的時候，權智和實智，究竟通達；乃至世間的智慧，治理生產的行業，都與實相不相違背。具足解釋佛的知見，而對於正觀，如同火新增柴薪。這是第五品位。 如此五品位的圓信功德，東西八方都無法比喻。雖然是初發心的人，但是勝過聲聞無學的功德，具體如經文所說。如果想要比較決斷和理解，類似於三藏家所說的別相念處、總相念處四念處位。從義理上推斷，如同通教的干慧地，也如同伏忍位。從義理上推斷，也可以是別教的十信位（等等）。 我個人認為：五品
【English Translation】 English version: 『If the explanation of the Dharma is pure, then wisdom is pure.』 The Abhidhamma (commentaries) says: 『Explaining the Dharma leads to liberation, listening to the Dharma leads to liberation.』 Explaining and guiding others with the Dharma is the complete cause and condition for those who came before to attain the Way. When the merit of transforming others is attributed to oneself, the ten minds become three times brighter. This is called the Third Grade. What has been said above refers to focusing on observing the mind, without having time to engage in activities. Now that the correct observation is slightly clearer, one can simultaneously benefit beings. One can make a small offering that is equal to the Dharma realm of empty space. Cause all Dharmas to tend towards giving, giving is the Dharma realm. The Mahaprajnaparamita Sutra says: 『A Bodhisattva's small offering surpasses that of a Sravaka (hearer) and Pratyekabuddha (solitary Buddha), one should study Prajna (wisdom).』 This is the meaning. The other five paramitas (perfections) are also like this. Although the activities are few, the intention is very great. This is because the observation of principle is primary, and the activity is secondary, so it is said that giving is practiced concurrently. If the merit of activity supports the observation of principle, then the ten minds will be even more vigorous. This is called the Fourth Grade. When the practitioner's complete observation becomes slightly mature, principle and phenomena want to merge. Engaging in activities does not hinder principle, and being in principle does not separate from activities, so one fully practices the six paramitas. If one gives, there is no attachment to either side, the dependent and retributive aspects of the ten Dharma realms, giving up one thing is giving up everything, wealth, body, and life, fearlessness, and other kinds of giving. If one upholds the precepts, there is no difference between the fundamental precepts and the prohibitive precepts; the heavy and light precepts of the five divisions are not violated. If one practices patience, birth and Dharma are both quiescent, able to bear and endure. If one practices diligence, both body and mind are pure, without interruption or regression. If one practices dhyana (meditation), one enters various dhyanas, stillness and scattering are not obstacles. If one cultivates wisdom, the provisional and real wisdom are thoroughly understood; even worldly wisdom, managing production and industry, does not contradict reality. Fully explaining the Buddha's knowledge and vision, and for the correct observation, it is like adding firewood to a fire. This is the Fifth Grade. The merit and virtue of such five grades of complete faith cannot be compared to the eight directions. Although it is the initial aspiration, it surpasses the merit and virtue of the Sravaka (hearer) who has nothing more to learn, as described in the sutras. If one wants to compare and understand, it is similar to the separate and general four foundations of mindfulness positions spoken of by the Tripitaka masters. Inferring from the meaning, it is like the dry wisdom ground of the common teaching, and also like the position of subduing endurance. Inferring from the meaning, it can also be the ten faith positions of the distinct teaching (etc.). I personally think: the five grades
位是圓家方便，初欲令易解準小望大，如三藏之五停心。初品圓信法界，上信諸佛，下信眾生，皆起隨喜，是圓家慈停心，遍對治法界上嫉妒。第二品讀誦大乘文字，文字是法身氣命，讀誦明利是圓家數息停心，遍治法界上覺觀。說法品能自凈心，亦凈他心，是圓家因緣停心，遍治法界上自、他癡。癡去故，諸行去乃至老死去，兼行六度品，是圓家不凈停心。六蔽初名貪慾，若舍貪慾，欲因、欲果皆舍。舍故無復報身，非凈非不凈也。正行六度品，是圓家唸佛停心。正行六度時，即事而理，理不妨道，事妨于道。即事而理，無障可論。大意如此(云云)。
一明十信位者，初以圓聞，能起圓信，修于圓行，善巧增益，令此圓行五倍深明，因此圓行得入圓位。以善修平等法界，即入信心。善修慈愍，即入念心。善修寂照，即入進心。善修破法，即入慧心。善修通塞，即入定心。善修道品，即入不退心。善修正助，即入迴向心。善修凡聖位，即入護法心。善修不動，即入戒心。善修無著，即入願心。是名入十信位。《纓珞》云：「一信有十，十信有百。百法為一切法之根本也。」是名圓教鐵輪十信位，即是六根清凈，圓教似解，暖、頂、忍、世第一法。《普賢觀》明無生忍前有十境界，即此位也。
入此信心
【現代漢語翻譯】 現代漢語譯本： 這是圓教修行者入門的方便法門，最初是爲了讓人容易理解，從小處著手，逐步達到更高的境界，類似於三藏所說的五停心觀。第一品『圓信法界』，對上相信諸佛，對下相信眾生，都生起隨喜之心，這是圓教的慈悲停心觀，普遍對治法界中的嫉妒。第二品讀誦大乘經典文字，文字是法身的氣息和生命，讀誦使之明晰銳利，這是圓教的數息停心觀，普遍對治法界中的覺觀（妄念）。『說法品』能夠凈化自己的心，也能凈化他人的心，這是圓教的因緣停心觀，普遍對治法界中自己和他人的愚癡。去除愚癡，諸行乃至老死也隨之去除。兼修『六度品』，這是圓教的不凈停心觀。六蔽最初名為貪慾，如果捨棄貪慾，貪慾的因和果都捨棄。捨棄的緣故不再有報身，既非清凈也非不清凈。『正行六度品』，這是圓教的唸佛停心觀。正行六度時，即事而明理，理不妨礙道，事則妨礙道。即事而明理，就沒有障礙可以討論。大意是這樣（等等）。 關於十信位，最初以圓滿的聽聞，能夠生起圓滿的信心，修習圓滿的行持，善巧地增益，使這種圓滿的行持五倍地深入明晰，因此這種圓滿的行持得以進入圓滿的位次。以善於修習平等法界，就進入信心位。善於修習慈悲憐憫，就進入念心位。善於修習寂靜觀照，就進入精進心位。善於修習破除法執，就進入智慧心位。善於修習通達與阻塞，就進入定心位。善於修習道品，就進入不退心位。善於修習正行與助行，就進入迴向心位。善於修習凡夫與聖人的位次，就進入護法心位。善於修習不動搖，就進入戒心位。善於修習無所執著，就進入願心位。這叫做進入十信位。《纓珞經》說：『一信有十，十信有一百。一百法是一切法的根本。』這叫做圓教的鐵輪十信位，也就是六根清凈，圓教的相似解，暖、頂、忍、世第一法。《普賢觀經》說明無生忍之前有十種境界，就是這個位次。 進入這個信心位。
【English Translation】 English version: This is a convenient method for practitioners of the perfect teaching (圓家) to enter the path. Initially, it aims to make it easy to understand, starting from the small and gradually reaching higher realms, similar to the Five Stopping-the-Mind Contemplations (五停心) mentioned by Tripitaka (三藏). The first chapter, 'Perfect Faith in the Dharma Realm' (圓信法界), involves believing in all Buddhas above and all sentient beings below, giving rise to joy and rejoicing. This is the perfect teaching's Compassionate Stopping-the-Mind Contemplation (慈停心), universally counteracting jealousy in the Dharma Realm. The second chapter involves reading and reciting the texts of the Mahayana (大乘) scriptures. The texts are the breath and life of the Dharmakaya (法身). Reading and reciting them makes them clear and sharp. This is the perfect teaching's Counting-Breaths Stopping-the-Mind Contemplation (數息停心), universally counteracting discursive thoughts (覺觀) in the Dharma Realm. The 'Preaching the Dharma Chapter' (說法品) can purify one's own mind and also purify the minds of others. This is the perfect teaching's Conditioned Arising Stopping-the-Mind Contemplation (因緣停心), universally counteracting the ignorance of oneself and others in the Dharma Realm. With the removal of ignorance, actions and even old age and death are also removed. Simultaneously cultivating the 'Six Perfections Chapter' (六度品) is the perfect teaching's Impurity Stopping-the-Mind Contemplation (不凈停心). The first of the six obscurations is called greed (貪慾). If greed is abandoned, both the cause and effect of greed are abandoned. Because of this abandonment, there is no longer a retribution body (報身), which is neither pure nor impure. 'Right Practice of the Six Perfections Chapter' (正行六度品) is the perfect teaching's Buddha-Recollection Stopping-the-Mind Contemplation (唸佛停心). When rightly practicing the Six Perfections, one understands principle through phenomena, and principle does not hinder the path, but phenomena do hinder the path. Understanding principle through phenomena means there are no obstacles to discuss. The general idea is like this (etc.). Regarding the Ten Faith Positions (十信位), initially, with perfect hearing, one can generate perfect faith, cultivate perfect practice, skillfully increase it, making this perfect practice five times deeper and clearer. Therefore, this perfect practice allows one to enter the perfect position. By skillfully cultivating the Equality Dharma Realm (平等法界), one enters the Faith Mind (信心). By skillfully cultivating loving-kindness and compassion (慈愍), one enters the Mindfulness Mind (念心). By skillfully cultivating stillness and illumination (寂照), one enters the Progress Mind (進心). By skillfully cultivating the breaking of attachment to Dharma (破法), one enters the Wisdom Mind (慧心). By skillfully cultivating understanding of unobstructedness and obstruction (通塞), one enters the Samadhi Mind (定心). By skillfully cultivating the factors of the path (道品), one enters the Non-Retreating Mind (不退心). By skillfully cultivating right practice and auxiliary practice (正助), one enters the Dedication Mind (迴向心). By skillfully cultivating the positions of ordinary beings and sages (凡聖位), one enters the Dharma-Protecting Mind (護法心). By skillfully cultivating non-movement (不動), one enters the Precepts Mind (戒心). By skillfully cultivating non-attachment (無著), one enters the Vow Mind (願心). This is called entering the Ten Faith Positions. The Inngluo Sutra (纓珞經) says: 'One faith has ten, ten faiths have one hundred. One hundred dharmas are the root of all dharmas.' This is called the Iron Wheel Ten Faith Positions of the Perfect Teaching, which is the purification of the six senses, the similar understanding of the Perfect Teaching, the stages of Warmth, Peak, Patience, and World's First Dharma (暖、頂、忍、世第一法). The Universal Worthy Contemplation Sutra (普賢觀經) explains that there are ten realms before the Non-Arising Patience (無生忍), which is this position. Entering this Faith Mind.
，能破界內見、思盡，又破界外塵沙無知，能伏無明住地之惑。《仁王般若》云：「十善菩薩發大心，長別三界苦輪海。」亦此位也。此位，經經出之不同。《華嚴》法慧菩薩答正念天子，明菩薩觀十種梵行空，學十種智力，入初住。十種梵行空即一實諦，亦無作之滅諦。學十種智力，即觀無作之道諦，即十信位也。若《大品》云：「譬如入海，先見平相。」亦是是乘從三界中出也。《仁王般若》、《普賢觀》如前引。下文入如來室、座、衣等，即是修四安樂行行處、近處。《涅槃》云：「復有一行，是如來行，所謂大乘。」《大論》云：「菩薩從初發心，即觀涅槃行道。若觀涅槃行道，生相似解，即是一行如來行也。」(云云)。
二、明十住位者，以從相似十信，能入十住真中智也。初發心住發時，三種心發：一、緣因善心發。二、了因慧心發。三、正因理心發。即是前境、智、行妙三種開發也。住者，住三德涅槃也。緣因心發，即是住不可思議解脫首楞嚴定；慧心發，即是住摩訶般若畢竟之空；正因心發，即是住實相法身中道第一義。舉要言之，即是住三德一切佛法也。又住清凈圓滿菩提心，無緣慈悲，無作誓願，普覆法界。又住一念中，成就一切萬行諸波羅蜜。又住一切種智，圓斷法界見、思、無明。
【現代漢語翻譯】 現代漢語譯本： 能夠破除界內的見惑、思惑，又能破除界外的塵沙惑和無知惑，能夠降伏無明住地惑。《仁王般若經》說：『修十善的菩薩發大心，永遠告別三界的苦輪海。』說的就是這個位次。這個位次，在不同的經典中有不同的說法。《華嚴經》中，法慧菩薩回答正念天子，闡明菩薩觀十種梵行空，學習十種智力，進入初住位。十種梵行空就是一實諦，也就是無作的滅諦。學習十種智力，就是觀無作的道諦，也就是十信位。如果按照《大品般若經》所說：『譬如入海，先見到平坦的海面。』也是說乘坐大乘從三界中出來。《仁王般若經》、《普賢觀經》如前面所引用。下文所說的進入如來室、如來座、如來衣等，就是修習四安樂行的行處、近處。《涅槃經》說：『還有一種行，是如來行，就是所謂的大乘。』《大智度論》說：『菩薩從最初發心，就觀涅槃行道。如果觀涅槃行道，產生相似的理解，就是一行如來行。』（等等）。
二、闡明十住位，是因為從相似的十信，能夠進入十住的真中智。初發心住發心時，三種心生起：一、緣因善心生起。二、了因慧心生起。三、正因理心生起。這就是前面所說的境、智、行三種妙用的開發。住，就是安住於三德涅槃。緣因心生起，就是安住于不可思議解脫首楞嚴定（Samādhi）；慧心生起，就是安住于摩訶般若（Mahāprajñā）畢竟空；正因心生起，就是安住于實相法身中道第一義。總而言之，就是安住於三德一切佛法。又安住于清凈圓滿菩提心，無緣慈悲，無作誓願，普遍覆蓋法界。又安住於一念中，成就一切萬行諸波羅蜜（Pāramitā）。又安住於一切種智，圓滿斷除法界的見惑、思惑、無明。
【English Translation】 English version: It can break through the 'seeing' and 'thinking' delusions within the realms, and also break through the 'dust and sand' delusions and ignorance outside the realms, and can subdue the fundamental ignorance. The Benevolent Kings Prajna Sutra says: 'The Bodhisattva who cultivates the ten virtues makes a great vow, forever bidding farewell to the sea of suffering in the three realms.' This refers to this position. This position is described differently in different scriptures. In the Avatamsaka Sutra, Bodhisattva Dharma-wisdom answers the Deva Right-Mindfulness, explaining that the Bodhisattva contemplates the emptiness of the ten kinds of pure conduct, learns the ten kinds of wisdom powers, and enters the initial Abode. The emptiness of the ten kinds of pure conduct is the One Reality, which is also the uncreated cessation of suffering. Learning the ten kinds of wisdom powers is contemplating the uncreated path to the cessation of suffering, which is the ten stages of faith. As the Mahaprajnaparamita Sutra says: 'It is like entering the sea, first seeing the flat surface.' This also means riding the Great Vehicle out of the three realms. The Benevolent Kings Prajna Sutra and the Universal Worthy Contemplation Sutra are as quoted earlier. The following passage about entering the Tathagata's (Tathāgata) room, seat, and robe refers to cultivating the practice place and the near place of the four peaceful and joyful practices. The Nirvana Sutra says: 'There is also one practice, which is the Tathagata's practice, namely the Mahayana (Mahāyāna).' The Mahaprajnaparamita-sastra says: 'The Bodhisattva, from the initial aspiration, contemplates the path to Nirvana. If one contemplates the path to Nirvana and generates a similar understanding, it is the one practice of the Tathagata.' (etc.).
- Explaining the Ten Abodes: It is because from the similar Ten Faiths, one can enter the true wisdom within the Ten Abodes. When the initial Mind of Enlightenment arises in the Abode, three kinds of minds arise: 1. The causal good mind arises. 2. The understanding wisdom mind arises. 3. The principle mind of the true cause arises. This is the development of the three wonderful aspects of object, wisdom, and practice mentioned earlier. Abiding means abiding in the Nirvana (Nirvāṇa) of the three virtues. When the causal mind arises, it means abiding in the inconceivable liberation Shurangama Samadhi (Śūraṅgama Samādhi); when the wisdom mind arises, it means abiding in the ultimate emptiness of Maha Prajna (Mahāprajñā); when the principle mind of the true cause arises, it means abiding in the first principle of the Middle Way of the true form Dharmakaya (Dharmakāya). In short, it means abiding in all the Buddha-dharmas of the three virtues. Furthermore, one abides in the pure and perfect Bodhi mind, causeless compassion, uncreated vows, universally covering the Dharma realm. Furthermore, one abides in a single thought, accomplishing all the myriad practices and Paramitas (Pāramitā). Furthermore, one abides in all-knowing wisdom, completely cutting off the delusions of views, thoughts, and ignorance in the Dharma realm.
又住得佛眼，圓見十法界三諦之法。又住圓入一切法門，所謂二十五三昧，冥益眾生。又成就菩薩圓滿業，能顯一切神通，謂三輪不思議化彌滿法界，顯益眾生。又能成就開權顯實，入一乘道。又能嚴凈一切佛土，能起三業，供養一切十方佛，得圓滿陀羅尼，受持一切佛法，如雲持雨。又住能從一地，具足一切諸地功德，心心寂滅，自然流入薩婆若海。《華嚴》云：「初住菩薩所有功德，三世諸佛嘆不能盡。若具足說，凡人聞，迷亂心發狂。」私謂：初住成就十德，應是十信中十法，轉似為真，一住具十。細意尋之，對當相應。何者？十信百法為一切法本，豈不得作此釋耶？初住既爾，三觀現前，無功用心斷法界無量品無明，不可稱計。一往大分，略為十品智斷，即是十住故。《仁王》云：「入理般若名為住。」即是十番進發無漏，同見中道佛性第一義理。以不住法，從淺至深，住佛三德及一切佛法，故名十住位。此位，諸經出處不同。《華嚴》云：「初發心時，便成正覺。」了達諸法真實之性，所有聞法，不由他悟。是菩薩成就十種智力，究竟離虛妄，無染如虛空。清凈妙法身，湛然應一切，當知即是發真無漏，斷無明初品也。《凈名》云：「一念知一切法，是為坐道場，成就一切智故。」亦是入不二法門，得無生
【現代漢語翻譯】 現代漢語譯本 又安住于佛眼（能圓滿照見一切的智慧），圓滿照見十法界（包含所有眾生及其生存狀態的十個世界）三諦（空、假、中）之法。又安住于圓融地進入一切法門，也就是二十五三昧（禪定），默默地利益眾生。又成就菩薩圓滿的功業，能夠顯現一切神通，即身、口、意三輪不可思議的教化，瀰漫法界，明顯地利益眾生。又能成就開權顯實（開啟方便之門，顯示真實之理），進入一乘道（唯一成佛之道）。又能莊嚴清凈一切佛土，能以身、口、意三業，供養一切十方諸佛，得到圓滿的陀羅尼（總持一切法門的咒語），受持一切佛法，像雲彩承載雨水一樣。又安住于能從一地（菩薩修行的階位），具足一切諸地（菩薩修行的各個階位）的功德，心心寂滅，自然流入薩婆若海（一切智慧之海）。《華嚴經》說：『初住菩薩所有的功德，三世諸佛讚歎也無法窮盡。如果完全說出來，凡人聽了，會迷亂心智，甚至發狂。』我私下認為：初住成就的十種功德，應該是十信（菩薩修行的十個信心階段）中的十種法，將相似的信心轉變為真實的信心，一住具足十種功德。仔細尋思，對應相應。為什麼呢？十信的百法（一百種修行方法）是一切法的根本，難道不可以這樣解釋嗎？初住既然如此，三觀（空觀、假觀、中觀）現前，不用刻意用心，就能斷除法界無量品的無明（迷惑），不可稱量計算。大致分為十品智斷（智慧斷除），就是十住（菩薩修行的十個住位）的緣故。《仁王經》說：『入理般若（契合真理的智慧）名為住。』就是十番進發無漏（沒有煩惱）的智慧，共同見到中道佛性（不偏不倚的佛性）第一義理（最高的真理）。以不住法（不執著于任何法），從淺到深，安住于佛的三德（法身德、般若德、解脫德）及一切佛法，所以名為十住位。這個位次，在各經中的出處不同。《華嚴經》說：『初發心時，便成正覺。』了達諸法真實之性，所有聽聞的佛法，不由他人開悟。是菩薩成就十種智力，究竟遠離虛妄，沒有染污，像虛空一樣。清凈妙法身，湛然應一切，應當知道這就是發真無漏（生起真實的無漏智慧），斷除無明初品啊。《維摩詰經》說：『一念知一切法，是為坐道場，成就一切智故。』也是進入不二法門（超越對立的法門），得到無生（不生不滅的境界）。
【English Translation】 English version Furthermore, [the Bodhisattva] dwells in the Buddha-eye (the wisdom that perfectly sees everything), perfectly seeing the Dharma of the Ten Dharma Realms (the ten realms encompassing all beings and their states of existence) and the Three Truths (emptiness, provisional existence, and the Middle Way). Furthermore, [the Bodhisattva] dwells in the perfect entry into all Dharma-gates, namely the twenty-five Samadhis (meditative states), silently benefiting sentient beings. Furthermore, [the Bodhisattva] accomplishes the perfect karma of a Bodhisattva, able to manifest all supernatural powers, that is, the inconceivable transformations of the three karmas of body, speech, and mind, pervading the Dharma Realm, manifestly benefiting sentient beings. Furthermore, [the Bodhisattva] is able to accomplish the opening of the provisional and the revealing of the real (opening the expedient means and revealing the true principle), entering the One Vehicle Path (the only path to Buddhahood). Furthermore, [the Bodhisattva] is able to adorn and purify all Buddha-lands, able to use the three karmas of body, speech, and mind to make offerings to all Buddhas in the ten directions, obtaining the perfect Dharani (mantra that holds all Dharma-gates), upholding all the Buddha-Dharma, like clouds holding rain. Furthermore, [the Bodhisattva] dwells in the ability to, from one Bhumi (stage of Bodhisattva practice), fully possess the merits of all the Bhumis (various stages of Bodhisattva practice), with mind after mind in stillness and extinction, naturally flowing into the ocean of Sarvajna (the wisdom of all-knowing). The Avatamsaka Sutra says: 'The merits of a Bodhisattva in the first Bhumi cannot be exhausted even if praised by all the Buddhas of the three times. If fully described, ordinary people would hear it and become confused and driven mad.' I privately think: the ten merits accomplished in the first Bhumi should be the ten Dharmas in the Ten Faiths (ten stages of faith in Bodhisattva practice), transforming seeming faith into true faith, with one Bhumi possessing ten. Upon careful consideration, they correspond accordingly. Why? The hundred Dharmas of the Ten Faiths are the root of all Dharmas, can it not be interpreted this way? Since the first Bhumi is like this, the Three Contemplations (contemplation of emptiness, provisional existence, and the Middle Way) manifest, without deliberate effort, one can cut off immeasurable grades of ignorance in the Dharma Realm, which cannot be measured or calculated. Roughly divided into ten grades of wisdom and cutting off, these are the Ten Dwellings (ten stages of Bodhisattva practice). The Renwang Sutra says: 'Entering the Prajna (wisdom) of principle is called dwelling.' This is the ten-fold advancement of non-outflow (without defilements), commonly seeing the First Principle of the Middle Way Buddha-nature (the Buddha-nature that is neither biased nor one-sided). With the Dharma of non-dwelling (not clinging to any Dharma), from shallow to deep, dwelling in the Buddha's Three Virtues (Dharmakaya, Prajna, and Liberation) and all the Buddha-Dharma, hence the name Ten Dwelling Positions. The sources of this position differ in various sutras. The Avatamsaka Sutra says: 'At the time of first aspiration, one attains perfect enlightenment.' Understanding the true nature of all Dharmas, all that is heard of the Dharma is not enlightened by others. It is the Bodhisattva accomplishing ten kinds of wisdom-power, ultimately departing from falsehood, without defilement, like space. The pure and wonderful Dharmakaya, serenely responding to everything, should be known as the arising of true non-outflow (generating true non-outflow wisdom), cutting off the first grade of ignorance. The Vimalakirti Sutra says: 'In one thought knowing all Dharmas, this is called sitting in the Bodhimanda, accomplishing all wisdom.' It is also entering the non-dual Dharma-gate (the Dharma-gate that transcends duality), obtaining non-birth.
忍也。《大品》明「從初發心，即坐道場、轉法輪、度眾生。」當知，此菩薩為如佛，亦是阿字門，所謂一切法初不生也。即是今經為令眾生開佛知見，亦是龍女于剎那頃發菩提心，成等正覺。即是《涅槃》明發心、畢竟二不別，如是二心，前心難。此諸大乘，悉明圓初發心住位也。乃至第十住(云云)。
三、明十行位者，即是從十住后，實相真明，不可思議。更十番智斷，破十品無明，一行一切行，唸唸進趣，流入平等法界海。諸波羅蜜任運生長，自行、化他，功德與虛空等，故名十行位也。
十回向位者，即是十行之後無功用道，不可思議真明唸唸開發一切法界，願行事理自然和融，回入平等法界海。更證十番智斷，破十品無明，故名迴向也。
十地位者，即是無漏真明入無功用道，猶如大地能生一切佛法，荷負法界眾生，普入三世佛地。又證十番智斷，破十品無明，故名十地位也。
等覺地者，觀達無始無明源底，邊際智滿，畢竟清凈。斷最後窮源微細無明，登中道山頂，與無明父母別，是名有所斷者，名有上士也。
七、明妙覺地者，究竟解脫無上佛智故，言無所斷者，名無上士。此即三德，不縱不橫，究竟後心，大涅槃也。一切大：理大、誓願大、莊嚴大、智斷大、遍知
【現代漢語翻譯】 現代漢語譯本 忍辱。《大品般若經》闡明『從最初發菩提心，就已安坐菩提道場、轉動法輪、度化眾生。』應當知曉，這位菩薩等同於佛，也是阿字門（A字門），意為一切法最初都是不生的。這也就是《法華經》所說的爲了令眾生開啟佛的知見，也如同龍女在剎那間發起菩提心，成就正等正覺。這也就是《涅槃經》所說的發心和畢竟（最終證悟）二者沒有分別，像這樣的兩種心，最初的發心是困難的。這些大乘經典，都闡明了圓滿的最初發心住位。乃至第十住（此處省略具體內容）。
三、闡明十行位，即是從十住之後，實相的真實光明，不可思議。再經歷十番的智慧斷除，破除十品無明，一行即一切行，唸唸不斷進步，流入平等的法界海。各種波羅蜜（Paramita，到彼岸）自然而然地生長，自行化他，功德與虛空相等，所以稱為十行位。
十回向位，即是十行之後進入無功用道，不可思議的真實光明唸唸開發一切法界，願行事理自然和諧融合，回入平等的法界海。再次證得十番的智慧斷除，破除十品無明，所以稱為迴向。
十地位，即是無漏的真實光明進入無功用道，猶如大地能夠生長一切佛法，荷負法界眾生，普遍進入三世諸佛的果地。又證得十番的智慧斷除，破除十品無明，所以稱為十地位。
等覺地，觀察通達無始無明的根源和底細，邊際的智慧圓滿，畢竟清凈。斷除最後窮盡根源的微細無明，登上中道山頂，與無明的父母告別，這被稱為有所斷者，稱為有上士。
七、闡明妙覺地，究竟解脫無上佛智的緣故，稱為無所斷者，稱為無上士。這即是法身、般若、解脫三德，不縱不橫，究竟的後心，大涅槃（Mahaparinirvana）的境界。一切大：理大、誓願大、莊嚴大、智斷大、遍知。
【English Translation】 English version Endurance. The Mahaprajnaparamita Sutra clarifies that 'from the initial arising of the Bodhi mind, one is already seated at the Bodhi tree, turning the Dharma wheel, and liberating sentient beings.' It should be understood that this Bodhisattva is equal to the Buddha, and is also the 'A' gate (A-kara), meaning that all dharmas are initially unborn. This is what the Lotus Sutra means by enabling sentient beings to open the Buddha's knowledge and vision, and it is also like the Dragon Girl who, in an instant, aroused the Bodhi mind and attained perfect enlightenment. This is what the Nirvana Sutra means by saying that the initial aspiration and the ultimate attainment are not different; of these two minds, the initial aspiration is difficult. These Mahayana sutras all clarify the perfect initial dwelling stage. And so on to the tenth dwelling (details omitted here).
Three, clarifying the Ten Conduct Stages, which is after the Ten Dwelling Stages, the true light of reality is inconceivable. Further, through ten wisdom-cuttings, breaking through ten grades of ignorance, one conduct is all conducts, constantly progressing, flowing into the ocean of the equal Dharma realm. All Paramitas (Paramita, to the other shore) naturally grow, benefiting oneself and others, with merits equal to space, hence the name Ten Conduct Stages.
The Ten Dedication Stages, which is after the Ten Conducts, entering the path of no effort, the inconceivable true light constantly developing all Dharma realms, vows, conduct, affairs, and principles naturally harmonizing and merging, returning to the ocean of the equal Dharma realm. Again, attaining ten wisdom-cuttings, breaking through ten grades of ignorance, hence the name Dedication.
The Ten Ground Stages, which is the undefiled true light entering the path of no effort, like the earth capable of growing all Buddha-dharmas, bearing the sentient beings of the Dharma realm, universally entering the Buddha-ground of the three times. Again, attaining ten wisdom-cuttings, breaking through ten grades of ignorance, hence the name Ten Ground Stages.
The Stage of Near-Perfect Enlightenment, observing and understanding the source and bottom of beginningless ignorance, the wisdom of the boundary is complete, ultimately pure. Cutting off the final, exhaustive, subtle ignorance, ascending the summit of the Middle Way Mountain, bidding farewell to the parents of ignorance, this is called 'having something to cut off,' called 'Superior Man'.
Seven, clarifying the Stage of Wonderful Enlightenment, ultimately liberated with unsurpassed Buddha-wisdom, hence called 'having nothing to cut off,' called 'Supreme Man'. This is the Three Virtues (Dharmakaya, Prajna, and Liberation), neither vertical nor horizontal, the ultimate final mind, the state of Great Nirvana (Mahaparinirvana). All Great: Great in Principle, Great in Vow, Great in Adornment, Great in Wisdom-Cutting, All-Knowing.
大、道大、用大、權實大、利益大、無住大。即是前十觀成乘，圓極竟在於佛，過茶無字可說(云云)。故盧舍那佛名為凈滿，一切皆滿也。
二次引眾經，明位數多少者，《大涅槃》云：「月愛三昧，從初一日至十五日，光色漸漸增長。又從十六日至三十日，光色漸漸損減。」光色增長，譬十五智德，摩訶般若。光色漸減，譬十五斷德，無累解脫。三十心為三智斷，十地為十智斷，等覺、妙覺各為一智斷，合十五智斷，月體譬法身。《大經》云：「月性常圓，實無增減。」因須彌山，故有虧盈。不增而增，白月漸著；不減而減，黑月稍無。法身亦爾，實無智斷，因無明故，約如論智，如實不智；約如論斷，如實不斷。雖無智而智，般若漸漸明；雖無斷而斷，解脫漸漸離。舉月為喻，知是圓教智斷位也。《大經》云：「從初安置諸子秘密之藏，三德涅槃，然後我當於此秘藏而般涅槃。」此即最後智斷也。
問：
何得知月喻譬位耶？
答：
《仁王》明十四忍：三十心為三般若，十地為十般若，等覺為一般若，十四般若在菩薩心中，皆名為忍。轉至佛心，名之為智。此與十五日明智位同。《勝天王》明十四般若位，正用十四日月為譬。故作此釋也。
《大品》明四十二字門，語
【現代漢語翻譯】 現代漢語譯本 大（指體性之大）、道大（指法則之大）、用大（指作用之大）、權實大（指權巧與真實之大）、利益大（指利益眾生之大）、無住大（指不住于任何處所之大）。這就是前十觀所成就的乘，圓滿究竟在於佛，超過這個境界，沒有文字可以描述了。所以盧舍那佛（Vairocana Buddha）名為凈滿，一切都是圓滿的。
下面再次引用眾多經典，來說明位數的多少。《大涅槃經》（Mahāparinirvāṇa Sūtra）中說：『月愛三昧，從初一日到十五日，光色漸漸增長。又從十六日到三十日，光色漸漸損減。』光色增長，譬如十五種智德，即摩訶般若（Mahā-prajñā）。光色漸減，譬如十五種斷德，即無累解脫。三十心對應三種智斷，十地對應十種智斷，等覺、妙覺各對應一種智斷，合起來是十五種智斷，月亮的本體譬如法身（Dharmakāya）。《大經》中說：『月亮的本性常圓滿，實際上沒有增減。』因為須彌山（Mount Sumeru）的遮擋，所以有虧盈。不增而增，白月漸漸顯現；不減而減，黑月漸漸消失。法身也是這樣，實際上沒有智斷，因為無明（avidyā）的緣故，從如的角度來說有智，如實地不智；從如的角度來說有斷，如實地不斷。雖然沒有智而有智，般若漸漸明亮；雖然沒有斷而有斷，解脫漸漸遠離。用月亮來比喻，就知道這是圓教的智斷位。《大經》中說：『從一開始安置諸子秘密之藏，三德涅槃（trayo guṇā nirvāṇa），然後我才在這個秘藏中般涅槃。』這就是最後的智斷。
問：
如何得知用月亮來比喻位次呢？
答：
《仁王經》（The Benevolent Kings Sūtra）中說明十四忍：三十心對應三種般若，十地對應十種般若，等覺對應一種般若，十四種般若在菩薩心中，都稱為忍。轉到佛心，就稱之為智。這與十五日明智位相同。《勝天王經》中說明十四般若位，正是用十四日月來作比喻。所以這樣解釋。
《大品般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）中說明四十二字門，
【English Translation】 English version Great in substance, great in principle, great in function, great in skillful means and reality, great in benefit, and great in non-abiding. This is the vehicle accomplished by the previous ten contemplations, its perfect culmination lies in the Buddha, beyond which no words can describe. Therefore, Vairocana Buddha (Vairocana Buddha) is named 'Purely Complete,' everything is complete.
Next, quoting various sutras to clarify the number of positions, the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra) states: 'The Moon-Loving Samadhi, from the first day to the fifteenth day, its light and color gradually increase. And from the sixteenth day to the thirtieth day, its light and color gradually decrease.' The increasing light and color are likened to the fifteen wisdom virtues, Mahā-prajñā (Mahā-prajñā). The decreasing light and color are likened to the fifteen severance virtues, unburdened liberation. The thirty minds correspond to three wisdom severances, the ten grounds correspond to ten wisdom severances, enlightenment equal to the Buddha and wonderful enlightenment each correspond to one wisdom severance, totaling fifteen wisdom severances. The moon's essence is likened to the Dharmakāya (Dharmakāya). The Great Sutra states: 'The moon's nature is always complete, in reality, there is no increase or decrease.' Because of Mount Sumeru (Mount Sumeru), there are waxing and waning. Not increasing yet increasing, the white moon gradually appears; not decreasing yet decreasing, the dark moon gradually disappears. The Dharmakāya is also like this, in reality, there is no wisdom or severance, because of ignorance (avidyā), from the perspective of 'suchness,' there is wisdom, yet truly no wisdom; from the perspective of 'suchness,' there is severance, yet truly no severance. Although there is no wisdom, wisdom arises, prajñā gradually brightens; although there is no severance, severance arises, liberation gradually departs. Using the moon as a metaphor, we know that this is the wisdom and severance position of the perfect teaching. The Great Sutra states: 'From the beginning, I will place the secret treasury of all children, the three virtues of Nirvana (trayo guṇā nirvāṇa), and then I will enter Nirvana in this secret treasury.' This is the final wisdom and severance.
Question:
How do we know that the moon is used as a metaphor for positions?
Answer:
The Benevolent Kings Sūtra (The Benevolent Kings Sūtra) clarifies the fourteen acceptances: the thirty minds correspond to three prajñās, the ten grounds correspond to ten prajñās, enlightenment equal to the Buddha corresponds to one prajñā, the fourteen prajñās in the Bodhisattva's mind are all called acceptance. When transformed to the Buddha's mind, it is called wisdom. This is the same as the fifteenth day's bright wisdom position. The Victorious Heavenly King Sutra clarifies the fourteen prajñā positions, precisely using the fourteen suns and moons as metaphors. Therefore, this explanation is made.
The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra) clarifies the forty-two letter gates,
等、字等，南嶽師云：「此是諸佛密語，何必不表四十二位？」諸學人執《釋論》，云無此解，多疑不用。但《論》本文千卷，什師作九倍略之，何必無此解耶？今謂：此解深應冥會。何者？《經》云：「初阿后茶，中有四十。初阿字門，具四十一字；后茶亦爾。」《華嚴》云：「從初一地具足一切諸地功德。」此義即同。《經》云：「若聞阿字門，則解一切義，所謂諸法初不生故。」此豈非圓教初住，初得無生法忍？過茶無字可說，豈非妙覺無上、無過？〈廣乘品〉明一切法皆是摩訶衍竟，即說四十二字門，豈非圓教菩薩從初發心，得諸法實相、具一切佛法，故名阿字；至妙覺地，窮一切法底，故名茶字。此義，其數與圓位，甚自分明。又，四十二字后，即說菩薩十地，此是顯別教方便之次位也。又，次十地之後，說三乘共十地，此顯通教方便位也。經文次比，三義宛然。今取四十二字，以證圓位也。
此經〈分別功德品〉明初心五品弟子之位，文甚分明。〈法師功德品〉明六根清凈相。〈方便品〉云：「諸佛為一大事因緣故，出現於世，為令眾生開佛知見。」四句，南嶽師解云：「開佛知見是十住位；示佛知見是十行位；悟佛知見是十回向位；入佛知見是十地等覺位。皆言佛知者，得一切種智也。皆言佛見
【現代漢語翻譯】 現代漢語譯本： 關於『等』、『字等』，南嶽慧思禪師說：『這是諸佛的秘密語言，為何不能代表四十二個階位呢？』許多學人執著于《大智度論》，說其中沒有這種解釋，大多懷疑而不採用。但是《大智度論》原文有千卷之多，鳩摩羅什法師將其簡略為九倍，怎麼會沒有這種解釋呢？我認為：這種解釋應該深入領會。《首楞嚴三昧經》中說：『最初是阿字，最後是茶字，中間有四十個字。最初的阿字門，具足四十一字；最後的茶字也是如此。』《華嚴經》中說：『從最初一地就具足一切諸地的功德。』這個意義是相同的。《首楞嚴三昧經》中說：『如果聽聞阿字門，就能理解一切義理，即一切諸法最初是不生的。』這難道不是圓教的初住位，最初獲得無生法忍嗎？超過茶字就沒有字可以說了，難道不是妙覺無上、無可超越嗎？《廣乘品》闡明一切法都是摩訶衍之後，緊接著說四十二字門，這難道不是圓教菩薩從最初發心，就得到諸法實相、具足一切佛法，所以名為阿字；到達妙覺地，窮盡一切法的底蘊，所以名為茶字。』這個意義，其數量與圓教的階位，非常分明。而且，在四十二字之後，緊接著說菩薩十地，這是顯示別教方便的次第階位。再者，在十地之後，說三乘共十地，這是顯示通教的方便位。經文的次第排列，三種意義非常明顯。現在我取用四十二字，來證明圓教的階位。
《首楞嚴三昧經》的〈分別功德品〉闡明了初心五品弟子的階位，經文非常分明。〈法師功德品〉闡明了六根清凈的相狀。〈方便品〉說：『諸佛爲了一個重大因緣的緣故，出現於世，爲了令眾生開啟佛的知見。』這四句話，南嶽慧思禪師解釋說：『開啟佛的知見是十住位；示佛的知見是十行位；悟佛的知見是十回向位；入佛的知見是十地等覺位。都說佛知，是得到一切種智。都說佛見，是』
【English Translation】 English version: Regarding 『deng (等)』, 『zi deng (字等)』 and so on, Master Nanyue (南嶽慧思禪師, a Chan master) said: 『These are the secret languages of all Buddhas, why can't they represent the forty-two stages?』 Many scholars cling to the Mahaprajnaparamita-sastra (大智度論), saying that there is no such explanation in it, and mostly doubt and do not use it. But the original text of the Mahaprajnaparamita-sastra has thousands of volumes, and Kumarajiva (鳩摩羅什法師, a famous translator) abbreviated it to nine times its original length, how could there be no such explanation? Now I say: This explanation should be deeply understood. Why? The Shurangama Samadhi Sutra (首楞嚴三昧經) says: 『The first is the A character, the last is the Cha character, and there are forty characters in between. The first A character gate contains forty-one characters; the last Cha character is also like this.』 The Avatamsaka Sutra (華嚴經) says: 『From the first Bhumi (地, stage) onwards, all the merits of all the Bhumis are complete.』 This meaning is the same. The Shurangama Samadhi Sutra says: 『If you hear the A character gate, you can understand all the meanings, that is, all dharmas are initially unborn.』 Isn't this the initial Abode (住, stage) of the Perfect Teaching (圓教), the first attainment of the Unborn Dharma-kṣānti (無生法忍, acceptance of the non-arising of phenomena)? Beyond the Cha character, there are no words to say, isn't it the unsurpassed and unsurpassable Wonderful Enlightenment (妙覺)? The Vast Vehicle Chapter (廣乘品) clarifies that all dharmas are the Mahayana (摩訶衍, Great Vehicle), and then immediately speaks of the forty-two character gates, isn't this that the Bodhisattvas of the Perfect Teaching, from the initial aspiration, obtain the true nature of all dharmas and possess all the Buddha-dharmas, hence the name A character; reaching the Wonderful Enlightenment ground, exhausting the bottom of all dharmas, hence the name Cha character.』 This meaning, its number and the stages of the Perfect Teaching, are very clear. Moreover, after the forty-two characters, the ten Bhumis of the Bodhisattvas are immediately spoken of, this is to show the sequential stages of the Expedient Teaching (別教). Furthermore, after the ten Bhumis, the ten Bhumis shared by the Three Vehicles are spoken of, this shows the expedient stage of the Common Teaching (通教). The sequential arrangement of the sutra text, the three meanings are very clear. Now I take the forty-two characters to prove the stages of the Perfect Teaching.
The Discrimination of Merits Chapter (分別功德品) of the Shurangama Samadhi Sutra clarifies the stages of the disciples of the initial five grades, the text is very clear. The Merits of the Dharma Master Chapter (法師功德品) clarifies the characteristics of the purification of the six senses. The Expedient Means Chapter (方便品) says: 『The Buddhas appear in the world for the sake of a great cause and condition, in order to enable sentient beings to open the Buddha's knowledge and vision.』 These four sentences, Master Nanyue explains: 『Opening the Buddha's knowledge and vision is the Ten Abodes stage; showing the Buddha's knowledge and vision is the Ten Practices stage; realizing the Buddha's knowledge and vision is the Ten Dedications stage; entering the Buddha's knowledge and vision is the Ten Bhumis and Equivalent Enlightenment stage. All say Buddha's knowledge, is to obtain all-knowing wisdom. All say Buddha's vision, is』
者，悉得佛眼也。」又《經》云：「是為諸佛一大事因緣」者，同入一乘諸法實相也。又云：「唯佛與佛，乃能究盡諸法實相」者，即是妙覺位也。又〈譬喻品〉，諸子門外索車，長者各賜等一大車。是時諸子乘是寶乘，游於四方。嬉戲快樂，自在無礙，直至道場。言四方者，即譬開、示、悟、入四十位也。直至道場，即是究盡實相，妙覺位也。〈序品〉中，天雨四華，表此四十因位也。如上所引，眾經為證。及引今文，明四十二位炳然，皆是無次位之次位，達于實相，增道損生，論次位耳。
三、料簡者。
問：
無明覆佛性中道，止作四十二品斷耶？答：
無明雖無所有，不有而有，不無階品。一往大分為四十二品。然其品數無量無邊。《大論》云：「無明品類，其數甚多，是故處處說破無明三昧。」又云：「法愛難盡，處處重說般若也。」此諸圓位，不可思議。若專對法門，尋者失意，多別解、別執，則乖圓融之道。如此等位，莫以凡情局取，不以凡心能宣。《華嚴》云：「諸地不可說，何況以示人！」且置是事。若大乘懺悔，發初隨喜圓信之心，獲一旋陀羅尼，已不可向人說；雖種種分別，亦不可解。況后諸位，二乘尚不聞其名，豈凡人能說？此語有意，大師自說己證也。又且置是
【現代漢語翻譯】 現代漢語譯本：『他們都獲得了佛眼』。《經》中又說：『這是諸佛的一大事因緣』，指的是一同進入一乘，證悟諸法實相。又說：『只有佛與佛，才能究竟通達諸法實相』，指的就是妙覺位。在《譬喻品》中，眾子在門外索要車子，長者分別賜予他們同等的大車。當時，這些孩子們乘坐著寶車，遊玩於四方，嬉戲快樂，自在無礙，直至道場。這裡所說的『四方』，譬喻的是開、示、悟、入這四十個因位。『直至道場』，就是指究竟通達實相，達到妙覺位。《序品》中，天降四種花，象徵著這四十個因位。以上所引用的眾多經典都可以作為證明。以及引用現在的經文，明確地說明四十二個位次，顯然都是沒有次第的次第，通達實相，增長道業，損減生死，討論的是位次的先後而已。
三、料簡
問： 覆蓋佛性中道的無明，僅僅通過斷除四十二品就能斷盡嗎？ 答： 無明雖然空無所有，但又非有似有，並非沒有階梯品級。大致可以分為四十二品。然而，它的品數卻是無量無邊。《大智度論》中說：『無明的品類，數量非常多，所以處處都在宣說破除無明的三昧。』又說：『對法的愛難以斷盡，所以處處都在重複宣說般若。』這些圓滿的位次，是不可思議的。如果專門針對法門進行尋究，就會迷失本意，產生各種不同的理解和執著，從而違背了圓融之道。這些位次，不要用凡夫的情感去侷限理解，也不要用凡夫的心去宣說。《華嚴經》中說：『諸地的境界不可說，更何況要向人展示！』暫且放下這些事情。如果進行大乘懺悔，發起最初的隨喜圓信之心，獲得一旋陀羅尼，就已經無法向人訴說了；即使種種分別解說，也無法完全理解。更何況後面的那些位次，二乘聖者尚未聽聞其名，凡夫俗子又怎麼能夠說清楚呢？這些話是有深意的，大師是在述說自己所證悟的境界。還是暫且放下這些吧。
【English Translation】 English version: 'All of them obtain the Buddha-eye.' Moreover, the Sutra says: 'This is the one great cause and condition of all Buddhas,' which refers to entering the One Vehicle together and realizing the true aspect of all dharmas (phenomena). It also says: 'Only Buddhas together can completely fathom the true aspect of all dharmas,' which is the Wonderful Enlightenment position (Myo-gaku). In the Parable Chapter, the children outside the gate ask for carts, and the elder bestows upon each of them an equal great cart. At that time, these children ride in these precious vehicles, travel in the four directions, playing happily, freely and without obstruction, until they reach the dojo (place of enlightenment). The 'four directions' here are a metaphor for the forty causal positions of opening, showing, awakening, and entering. 'Until they reach the dojo' means completely fathoming the true aspect and reaching the Wonderful Enlightenment position. In the Introduction Chapter, the heavens rain down four kinds of flowers, symbolizing these forty causal positions. The numerous sutras quoted above serve as proof. And quoting the present text, it clearly explains the forty-two positions, all of which are obviously the order of no order, reaching the true aspect, increasing the path, and decreasing birth and death, discussing the order of positions only.
- Examination and Elucidation
Question: Can the ignorance (avidya) that covers the Middle Way of Buddha-nature be completely severed by merely cutting off the forty-two grades? Answer: Although ignorance is empty and without substance, it is existent as if it exists, and it is not without stages and grades. Generally, it can be divided into forty-two grades. However, the number of its grades is immeasurable and boundless. The Mahaprajnaparamita Shastra says: 'The categories of ignorance are very numerous, therefore, the samadhi of breaking through ignorance is taught everywhere.' It also says: 'Love for the Dharma is difficult to exhaust, therefore, prajna (wisdom) is repeatedly taught everywhere.' These perfect positions are inconceivable. If one specializes in investigating the Dharma-gate, one will lose the meaning, and have different interpretations and attachments, thus deviating from the path of perfect harmony. These positions should not be limited by the feelings of ordinary people, nor can they be proclaimed by the minds of ordinary people. The Avatamsaka Sutra says: 'The stages of the Bhumis (grounds) cannot be spoken of, let alone shown to others!' Let us put these matters aside for now. If one performs the Great Vehicle repentance, and generates the initial heart of joyful faith, obtaining one dharani of revolution, it is already impossible to tell others; even with various explanations, it cannot be fully understood. How much more so the later positions, the Two Vehicles (Shravakas and Pratyekabuddhas) have not even heard their names, how can ordinary people explain them? These words have a deep meaning, the master is describing his own enlightened state. Let us put these matters aside for now.
事：聲聞學四念處，發得暖法，亦不可向外凡說盡。設種種解，亦不能知。又置是事。如人坐禪，初發五支，不可為未證者說。設方便說，彼亦不解。又置是事。斫輪人不能以其術授其子，況諸深法而可說耶？
末代學者，多執經論，方便斷伏、諍斗(云云)。如水性冷，不飲安知？此乃諸佛赴緣不思議語，隨機增減，位數不同。爾未證得，空諍何為？普愿法界眾生，歸僧息諍論，入大和合海。
又以四句料簡圓位，或開初合後，或開后合初，或初后俱開，或初后俱合。如《大經》明三十三天不死甘露，將、臣共服。此譬諸位，開前為三十心，合十地為一，等覺為一，譬三十二臣，喻于因位；妙覺為主，譬于果位。君之與臣，同服甘露；因之與果，俱證常樂。若不以圓位釋之，此文難會。是為開初合後，以明圓位也。
若十四般若，合三十心為三般若，開十地為十般若，就等覺為十四般若，皆是因位；轉入薩婆若，即是果位。是為合前開后，以明圓位。若四十二字門，即是初后俱開，以明圓位。若天雨四華，表開、示、悟、入；游於四方者，此即前後俱合。諸經開合不同，皆是悉檀方便，而圓位宛然矣。
三、明圓位斷伏者，五品已圓解一實四諦，其心念念與法界諸波羅蜜相應，遍體無邪曲
【現代漢語翻譯】 現代漢語譯本：關於聲聞乘（Sravaka）的修行者學習四念處（Four Foundations of Mindfulness），即使生起了暖法（Signs of Progress），也不可以完全向未入門的外凡（Ordinary People）講述。即使你用各種方式解釋，他們也不會理解。這件事就先放在一邊。就像一個人在坐禪時，剛開始生起五支（Five Limbs），也不可以對未證悟的人說。即使你方便地解釋，他們也不會明白。這件事也先放在一邊。就像一個製造車輪的工匠不能把他的技藝傳授給他的兒子一樣，更何況是那些深奧的佛法呢，怎麼可以輕易地講述呢？ 末法時代的學者，大多執著于經論，用方便法門來斷除和降伏煩惱，卻引發爭鬥（等等）。就像水的本性是冷的，不親自喝怎麼會知道呢？這些都是諸佛爲了適應不同根器的眾生而說的不思議之語，隨著機緣增減內容，位數也不同。你還沒有證得，空自爭論有什麼用呢？我衷心希望法界一切眾生，歸依僧團，停止爭論，進入大和合的海。 再用四句來分析圓位（Perfect Position），或者開初合後，或者開后合初，或者初后都開，或者初后都合。例如，《大般涅槃經》（Mahaparinirvana Sutra）中講到三十三天的天人共享不死甘露（Ambrosia），將領和臣子一起服用。這比喻各個位次，開前為三十心（Thirty Minds），合十地（Ten Bhumis）為一，等覺（Almost Perfect Enlightenment）為一，比喻三十二個臣子，比喻因位（Causal Stage）；妙覺（Wonderful Enlightenment）為主，比喻果位（Resultant Stage）。君王和臣子，一同服用甘露；因和果，共同證得常樂（Eternal Bliss）。如果不以圓位的觀點來解釋，這段文字很難理解。這就是開初合後，來闡明圓位。 如果將十四般若（Fourteen Prajnas），合三十心為三般若，開十地為十般若，就等覺為十四般若，這些都是因位；轉入薩婆若（Sarvajna，一切智），就是果位。這就是合前開后，來闡明圓位。如果四十二字門（Forty-two Syllables），就是初后都開，來闡明圓位。如果天雨四華（Four Flowers），表示開、示、悟、入；游於四方者，這表示前後都合。各部經典的開合不同，都是悉檀（Siddhanta，目的）方便，而圓位是清晰明瞭的。 三、闡明用圓位來斷除和降伏煩惱，五品位的修行者已經圓滿理解了一實四諦（One Reality and Four Noble Truths），他們的心念唸唸都與法界諸波羅蜜（Paramitas，到達彼岸）相應，遍身沒有邪曲。
【English Translation】 English version: Regarding Sravakas (Hearers) learning the Four Foundations of Mindfulness, even if they develop the 'warm signs' (signs of progress), you should not fully explain it to ordinary people who have not yet entered the path. Even if you explain in various ways, they will not understand. Let's set this matter aside. Just as when a person is meditating and initially develops the five limbs (five factors of absorption), you should not tell those who have not attained it. Even if you explain it conveniently, they will not understand. Let's also set this matter aside. Just as a wheelwright cannot impart his skill to his son, how much more so are the profound Dharmas, which cannot be easily explained? Scholars in the degenerate age mostly cling to scriptures and treatises, using expedient means to cut off and subdue afflictions, but instead cause disputes (etc.). Just as the nature of water is cold, how can you know if you don't drink it yourself? These are all inconceivable words spoken by the Buddhas to adapt to beings of different capacities, increasing or decreasing the content according to circumstances, and the numbers are different. You have not yet attained it, what is the use of arguing in vain? I sincerely hope that all beings in the Dharma realm will take refuge in the Sangha, cease disputes, and enter the ocean of great harmony. Furthermore, using four phrases to analyze the Perfect Position, it can be either 'opening the beginning and combining the end,' or 'opening the end and combining the beginning,' or 'both the beginning and the end are opened,' or 'both the beginning and the end are combined.' For example, in the Mahaparinirvana Sutra (Great Nirvana Sutra), it is said that the gods of the Thirty-three Heavens share the ambrosia of immortality, with generals and ministers partaking together. This is a metaphor for the various positions, 'opening the beginning' refers to the Thirty Minds, 'combining' the Ten Bhumis (Ten Grounds) into one, and 'Almost Perfect Enlightenment' (Almost Perfect Enlightenment) as one, which is a metaphor for the thirty-two ministers, representing the causal stage; 'Wonderful Enlightenment' (Wonderful Enlightenment) is the lord, representing the resultant stage. The king and the ministers together partake of the ambrosia; the cause and the effect together realize eternal bliss. If this passage is not explained from the perspective of the Perfect Position, it is difficult to understand. This is 'opening the beginning and combining the end' to clarify the Perfect Position. If the Fourteen Prajnas (Fourteen Wisdoms) are considered, 'combining' the Thirty Minds into three Prajnas, 'opening' the Ten Bhumis into ten Prajnas, and considering 'Almost Perfect Enlightenment' as the fourteenth Prajna, these are all causal stages; 'turning into' Sarvajna (Sarvajna, all-knowing wisdom) is the resultant stage. This is 'combining the beginning and opening the end' to clarify the Perfect Position. If the Forty-two Syllables (Forty-two Syllables), it is 'both the beginning and the end are opened' to clarify the Perfect Position. If the heavens rain down four flowers (Four Flowers), it represents opening, revealing, awakening, and entering; those who roam in the four directions, this represents 'both the beginning and the end are combined.' The opening and closing of various sutras are different, all are expedient means of Siddhantha (Siddhanta, purpose), but the Perfect Position is clear and distinct. Third, clarifying the use of the Perfect Position to cut off and subdue afflictions, practitioners of the Five Grades have already perfectly understood the One Reality and Four Noble Truths, their minds are constantly in accordance with the Paramitas (Paramitas, perfections) of the Dharma realm, and their bodies are free from evil and crookedness.
偏等倒，圓伏枝、客、根本惑，故名伏忍。諸教初心，無此氣分。《大經》云：「學大乘者，雖有肉眼，名為佛眼。」㲉中鳴，勝諸鳥。例如：小乘伏暖，佛法則有，外道則無。今此伏忍，圓教則有，三教則無。
十信之位，伏道轉強。發得似解，破界內見、思，界內、界外無知塵沙。如經文云「得三陀羅尼」，但名似道，未是真道。旋陀羅尼是旋假入真。百千旋陀羅尼是旋真入俗。法音方便正是伏道，未得入中。如《纓珞》從假入空觀，雖斷見、思，但離虛妄，名為解脫，其實未得一切解脫。當知，六根雖凈，圓教暖、頂四善根，柔順忍，伏道位耳。
若入初住，得真法音陀羅尼，正破無明，始名斷道。見佛性常住第一義理，名圓教無生忍。十行、十回向、十地、等覺，皆破無明，同是無生忍位。妙覺，斷道已周，究竟成就，名為寂滅忍。
若約位別判，伏、順二忍但伏不斷，例如無礙道。妙覺一忍，斷而不伏，例如解脫道。無生一忍，亦伏、亦斷，亦無礙，亦解脫。若論通義，妙覺、寂滅忍，亦名無生忍。《大經》云：「涅言不生；槃言不滅。不生不滅，名大涅槃。」亦名伏忍。《仁王》云：「從初發心至金剛頂，皆名伏忍。」伏是賢義。普賢菩薩居眾伏之頂。伏忍既通，順忍可解。伏、順既
【現代漢語翻譯】 現代漢語譯本： 偏等倒（指不圓滿、不平等、顛倒的知見），圓伏枝、客、根本惑（圓教中伏藏的枝末煩惱、客塵煩惱和根本煩惱），所以稱為伏忍。其他各教的初學者，沒有這種氣象。《大經》（指《大般涅槃經》）說：『學習大乘佛法的人，即使有肉眼，也稱為佛眼。』就像㲉（鳥卵）中鳴叫，勝過其他鳥類。例如：小乘的伏暖位，佛法中有，外道則沒有。現在這個伏忍位，圓教中有，三教（指聲聞、緣覺、菩薩三乘）則沒有。 十信位，伏道的力量逐漸增強。開始生起相似的理解，破除界內（欲界、色界、無色界）的見惑、思惑，以及界內、界外的無知和塵沙惑。如經文所說『得到三種陀羅尼（總持，指能總攝憶持一切法義的禪定力）』，但只是名為相似於道，還不是真正的道。旋陀羅尼是旋轉假入真。百千旋陀羅尼是旋轉真入俗。法音方便正是伏道，還沒有進入中道。如《纓珞經》所說從假入空觀，雖然斷除了見惑、思惑，但只是離開了虛妄，名為解脫，其實還沒有得到一切解脫。應當知道，六根雖然清凈，圓教的暖、頂、忍、世第一四善根，以及柔順忍，都只是伏道位而已。 如果進入初住位，得到真正的法音陀羅尼，真正破除無明，才稱為斷道。見到佛性常住的第一義理，名為圓教的無生忍。十行、十回向、十地、等覺，都是破除無明，同樣是無生忍位。妙覺位，斷道已經圓滿，究竟成就，稱為寂滅忍。 如果按照位次差別來判斷，伏忍、順忍只是伏而不斷，例如無礙道。妙覺一忍，是斷而不伏，例如解脫道。無生一忍，既伏又斷，既是無礙，又是解脫。如果從通義上來說，妙覺、寂滅忍，也名為無生忍。《大經》說：『涅（涅槃）的意思是不生；槃（涅槃）的意思是不滅。不生不滅，名為大涅槃。』也名為伏忍。《仁王經》說：『從最初發心到金剛頂，都名為伏忍。』伏是賢善的意思。普賢菩薩居於眾多伏忍的頂端。伏忍既然是通用的，順忍就可以理解了。伏忍、順忍既然
【English Translation】 English version: 'Pian Deng Dao' (partial, unequal, and inverted views), 'Yuan Fu Zhi, Ke, Genben Huo' (the branch afflictions, guest afflictions, and fundamental afflictions hidden in the perfect teaching), hence the name 'Fu Ren' (Subduing Endurance). Beginners in other teachings do not have this quality. The 'Great Sutra' (referring to the 'Mahāparinirvāṇa Sūtra') says: 'Those who study the Mahayana Dharma, even with physical eyes, are called Buddha eyes.' Like chirping in an egg, it surpasses all other birds. For example, the 'Fu Nuan' (Subduing Warmth) stage in the Hinayana path exists in the Buddha Dharma but not in external paths. This 'Fu Ren' stage exists in the perfect teaching but not in the three teachings (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). In the Ten Faiths stage, the power of 'Fu Dao' (Subduing Path) gradually increases. A semblance of understanding arises, breaking through the 'Jie Nei' (within the Three Realms: Desire Realm, Form Realm, Formless Realm) 'Jian Huo' (delusions of views), 'Si Huo' (delusions of thought), and the ignorance and dust-like afflictions within and beyond the Three Realms. As the sutra says, 'Obtaining the three 'Dhāraṇīs' (total retention, referring to the meditative power to retain all Dharma meanings),' but it is only named similar to the path, not the true path. 'Xuan Dhāraṇī' (Revolving Dhāraṇī) is revolving from the false to enter the true. 'Bai Qian Xuan Dhāraṇī' (Hundreds of Thousands of Revolving Dhāraṇīs) is revolving from the true to enter the mundane. 'Fa Yin Fangbian' (Dharma Sound Expedient) is precisely the 'Fu Dao' (Subduing Path), not yet entering the Middle Way. As the 'Yingluo Sutra' says, entering the 'Kong Guan' (emptiness contemplation) from the false, although breaking through 'Jian Huo' (delusions of views) and 'Si Huo' (delusions of thought), it is only leaving behind the illusory, called liberation, but in reality, not yet obtaining all liberation. It should be known that although the six senses are purified, the 'Nuan' (Warmth), 'Ding' (Peak), 'Ren' (Endurance), and 'Shi Di Yi' (World Foremost) four good roots of the perfect teaching, as well as 'Roushun Ren' (Gentle Endurance), are only in the 'Fu Dao' (Subduing Path) stage. If entering the 'Chu Zhu' (Initial Dwelling) stage, obtaining the true 'Fa Yin Dhāraṇī' (Dharma Sound Dhāraṇī), truly breaking through ignorance, it is then called 'Duan Dao' (Cutting Path). Seeing the first principle of the Buddha-nature's permanence, it is called the 'Yuan Jiao Wu Sheng Ren' (Perfect Teaching Unborn Endurance). The Ten Practices, Ten Dedications, Ten Grounds, and Equal Enlightenment all break through ignorance and are similarly in the 'Wu Sheng Ren' (Unborn Endurance) stage. The 'Miao Jue' (Wonderful Enlightenment) stage, the 'Duan Dao' (Cutting Path) is already complete, ultimately accomplished, called 'Ji Mie Ren' (Quiescent Extinction Endurance). If judging according to the differences in stages, 'Fu Ren' (Subduing Endurance) and 'Shun Ren' (Compliant Endurance) only subdue but do not cut, such as the unobstructed path. 'Miao Jue Yi Ren' (Wonderful Enlightenment One Endurance) is cutting but not subduing, such as the liberation path. 'Wu Sheng Yi Ren' (Unborn One Endurance) both subdues and cuts, both unobstructed and liberated. If speaking in general terms, 'Miao Jue' (Wonderful Enlightenment) and 'Ji Mie Ren' (Quiescent Extinction Endurance) are also called 'Wu Sheng Ren' (Unborn Endurance). The 'Great Sutra' says: ''Nir' (Nirvana) means non-birth; 'vana' (Nirvana) means non-extinction. Non-birth and non-extinction are called Great Nirvana.' It is also called 'Fu Ren' (Subduing Endurance). The 'Ren Wang Sutra' says: 'From the initial aspiration to the Vajra Peak, all are called 'Fu Ren' (Subduing Endurance).' 'Fu' (Subduing) means virtuous. Samantabhadra Bodhisattva resides at the peak of numerous subduings. Since 'Fu Ren' (Subduing Endurance) is universal, 'Shun Ren' (Compliant Endurance) can be understood. Since 'Fu Ren' (Subduing Endurance) and 'Shun Ren' (Compliant Endurance) are
其通上，寂滅、無生亦應通下。《思益》云：「一切眾生即滅盡定。」《凈名》云：「一切眾生皆如也。」如即無生忍。又就事為無生，就理為寂滅。又分證為寂滅，讓果為無生。
若約因果，亦有通別。通者，一切眾生即大涅槃，即是約因論果。佛性者，名之為因，此即約果論因。《大經》云：「是果非因，名大涅槃；是因非果，名為佛性。」了見佛性，乃是于佛。故亦得是因(云云)。等覺望妙覺為因，望菩薩為果。自下已去，亦因、亦因因，亦果、亦果果。約分別義者，伏、順二忍未是真因；無生一忍，未是真果。從十住去，名真因；妙覺，名真果。云何伏、順非真因？例如，小乘方便之位，不名修道；見諦已去，約真修道。此義可知。今順忍中，斷除見、思，如水上油，虛妄易吹。無明是同體之惑，如水內乳，唯登住已去菩薩鵝王，能唼無明乳、清法性水，從此已去，乃判真因。
複次別教，判三地或四地，斷見盡；六地或七地，斷思盡。此不應爾。何者？無明見、思，同體之惑，何得前後斷耶？當是別教附傍小乘方便說耳。若見先盡，則實理無復有障，云何十地見不了了？《地持》云：「第九、離一切見清凈凈禪。」第九是等覺地，入離見禪，乃成大菩提果。若見先斷，等覺復何所離？若思前
盡，后地應無果報及諸禪定。何者？《華嚴》明阿僧祇香云、華云，不可思議充塞法界者，此是菩薩勝妙果報所感五塵，呼此為欲界思惑。一切菩薩皆入出無量百千三昧禪定心塵之法，呼此為色、無色界思惑。若七地思盡，上地應絕六塵，何故復言：「三賢、十聖住果報」？若住果報，思不前盡？今明如此見、思，通至上地，至佛方盡。故云：「唯佛一人居凈土，唯佛一人能盡源。」是故伏斷，如前分別(云云)。
問：
界內必先斷見，次思，后無知。界外何意不爾？答：
界內為三途苦重，先斷見，次思，后及無知。界外苦輕，故先枝，后本。又，思無知，不障偏真，為見真理，故先除見。界外塵沙是體上惑，遠能障理，先卻遠障，次除近障(云云)。複次，三藏中，後身菩薩及超果二乘，見、思同斷，亦先斷思(云云)。不超果者，前後斷耳。通教亦有超，不超二義。別教前後斷，圓教同斷。前後之問，但見一途耳(云云)。
四、明功用者，若分字解義，功論自進，用論益物。合字解者，正語化他。五品之位，理雖未顯，觀慧已圓，具煩惱性，能知如來秘密之藏，堪為世間作初依止。依止此人，猶如如來，當知不久，詣于道樹，近三菩提。一切世間，皆應向禮；一切賢聖，皆樂見之
【現代漢語翻譯】 現代漢語譯本： 盡了思惑之後，更高的地上就不應該再有果報以及各種禪定了。為什麼這麼說呢？《華嚴經》（Hua Yan Jing）中明明說有阿僧祇（asengqi，無數）的香云、華云，不可思議地充塞法界，這些是菩薩勝妙果報所感召的五塵（wuchen，色、聲、香、味、觸），卻稱這些為欲界的思惑。一切菩薩都出入于無量百千的三昧禪定心塵之法，卻稱這些為色界、無色界的思惑。如果七地菩薩的思惑已經斷盡，那麼更高的地上就應該斷絕六塵（liuchen，色、聲、香、味、觸、法）了，為什麼又說『三賢、十聖』還住在果報之中呢？如果還住在果報之中，那麼思惑不是沒有斷盡嗎？現在說明，這樣的見惑、思惑，是貫通到更高的地位的，要到成佛才能斷盡。所以說：『只有佛一人居住在清凈的國土，只有佛一人能夠窮盡惑的根源。』因此，伏惑和斷惑，就像前面所分別的那樣。 問： 在界內修行，必定先斷見惑，然後斷思惑，最後斷無知惑。在界外修行，為什麼不是這樣呢？ 答： 在界內修行，因為三途（santu，地獄、餓鬼、畜生）的痛苦深重，所以先斷見惑，然後斷思惑，最後才斷無知惑。在界外修行，痛苦較輕，所以先斷枝末的惑，后斷根本的惑。而且，思惑和無知惑，不障礙證得偏真（pianzhen，不究竟的真理），爲了見到真理，所以先去除見惑。界外的塵沙惑（chensha huo，菩薩的惑）是體上的惑，從遠處就能障礙真理，所以先去除遠處的障礙，然後去除近處的障礙。 再次，在三藏教（San Zang Jiao）中，後身菩薩（houshen pusa，還要受生才能成佛的菩薩）以及超越果位的二乘（ercheng，聲聞、緣覺），見惑和思惑同時斷除，也是先斷思惑。不超越果位的，就前後斷除。通教（Tong Jiao）也有超越和不超越兩種含義。別教（Bie Jiao）是前後斷除，圓教（Yuan Jiao）是同時斷除。關於前後斷除的問題，只是看到了一種途徑而已。 四、說明功用方面，如果分開字來解釋，功是指自身修行的進步，用是指利益眾生。合起來解釋，就是用正確的言語來教化他人。五品位（wupinwei）的人，理雖然沒有顯現，但是觀慧已經圓滿，具有煩惱的本性，能夠知道如來的秘密藏，可以作為世間的最初依靠。依靠這個人，就像依靠如來一樣，應當知道不久之後，就會到達菩提樹下，接近三菩提（sanputi，三種智慧）。一切世間的人，都應該向他禮敬；一切賢聖，都樂於見到他。
【English Translation】 English version: After the exhaustion of 'si huo' (思惑, delusions of thought), there should be no 'guo bao' (果報, karmic retribution) or various 'chan ding' (禪定, meditative states) in the higher grounds. Why is that? The 'Hua Yan Jing' (華嚴經, Avatamsaka Sutra) clearly states that there are 'asengqi' (阿僧祇, countless) clouds of incense and flowers, inconceivably filling the 'fa jie' (法界, dharma realm). These are the five 'chen' (塵, objects of sense: form, sound, smell, taste, touch) perceived by the superior and wonderful 'guo bao' (果報, karmic retribution) of the Bodhisattvas, yet they are called 'si huo' (思惑, delusions of thought) of the desire realm. All Bodhisattvas enter and exit countless hundreds of thousands of 'san mei chan ding' (三昧禪定, samadhi meditative states) and 'xin chen' (心塵, mental objects) dharmas, yet these are called 'si huo' (思惑, delusions of thought) of the form and formless realms. If the 'si huo' (思惑, delusions of thought) of the seventh ground Bodhisattva are exhausted, then the six 'chen' (塵, objects of sense: form, sound, smell, taste, touch, dharma) should be cut off in the higher grounds. Why then do we say that the 'three worthy ones' (三賢, three stages of Bodhisattva practice) and 'ten sages' (十聖, ten stages of Bodhisattva practice) still reside in 'guo bao' (果報, karmic retribution)? If they still reside in 'guo bao' (果報, karmic retribution), then the 'si huo' (思惑, delusions of thought) are not completely exhausted? Now, it is explained that such 'jian huo' (見惑, delusions of views) and 'si huo' (思惑, delusions of thought) extend to the higher grounds and are only exhausted upon becoming a Buddha. Therefore, it is said: 'Only the Buddha resides in the pure land, only the Buddha can exhaust the source.' Therefore, the subduing and cutting off of delusions are as distinguished before. Question: Within the realms, one must first cut off 'jian huo' (見惑, delusions of views), then 'si huo' (思惑, delusions of thought), and finally 'wu zhi' (無知, ignorance). Why is it not so outside the realms? Answer: Within the realms, because the suffering of the three evil paths ('santu', 三途, hell, hungry ghosts, animals) is severe, one first cuts off 'jian huo' (見惑, delusions of views), then 'si huo' (思惑, delusions of thought), and finally 'wu zhi' (無知, ignorance). Outside the realms, the suffering is lighter, so one first cuts off the branches and then the root. Moreover, 'si huo' (思惑, delusions of thought) and 'wu zhi' (無知, ignorance) do not obstruct the attainment of 'pian zhen' (偏真, partial truth). In order to see the true principle, one first removes 'jian huo' (見惑, delusions of views). The 'chensha huo' (塵沙惑, delusions like dust and sand) outside the realms are delusions on the substance, which can obstruct the principle from afar, so one first removes the distant obstruction and then removes the near obstruction. Furthermore, in the 'San Zang Jiao' (三藏教, Tripitaka Teaching), the 'houshen pusa' (後身菩薩, Bodhisattvas who will be reborn) and the 'ercheng' (二乘, two vehicles: Sravakas and Pratyekabuddhas) who transcend the fruit, cut off 'jian huo' (見惑, delusions of views) and 'si huo' (思惑, delusions of thought) simultaneously, also first cutting off 'si huo' (思惑, delusions of thought). Those who do not transcend the fruit cut them off sequentially. The 'Tong Jiao' (通教, Common Teaching) also has the meaning of transcending and not transcending. The 'Bie Jiao' (別教, Distinct Teaching) cuts them off sequentially, and the 'Yuan Jiao' (圓教, Perfect Teaching) cuts them off simultaneously. The question of sequential or simultaneous cutting off only sees one path. Four, explaining the function, if one interprets the characters separately, 'gong' (功, merit) refers to the progress of one's own practice, and 'yong' (用, function) refers to benefiting sentient beings. Interpreted together, it means using correct speech to transform others. Those in the 'wupinwei' (五品位, five grades of practice) positions, although the principle is not yet manifest, their wisdom of contemplation is already complete. Possessing the nature of afflictions, they can know the secret treasury of the Tathagata and can serve as the initial reliance for the world. Relying on this person is like relying on the Tathagata. One should know that soon they will reach the Bodhi tree and approach 'sanputi' (三菩提, three kinds of wisdom). All people in the world should pay homage to them; all sages and worthy ones are happy to see them.
。若六根似解，圓觀轉明，長別苦海。能以一妙音，遍滿三千界，隨意之所至，一切天龍皆向其處聽法。其人有所說法，能令大眾歡喜，猶是第一依止。《涅槃》標四依，義通圓、別。人師多約別判。地前通名初依。登地至三地，斷見盡，名須陀洹。至五地侵思，名斯陀含，是第二依。至七地思盡，名阿那含，是第三依。八地至十地，欲色心三習盡，名阿羅漢，是第四依。若推圓望別，應約十住明三依，對住前為四依。若始終判者，五品、六根為初依；十住為二依；十行十回向為三依；十地等覺為四依。
從初住已上，總論功用；若豎功未深，橫用不廣；豎功若深，橫用必廣。譬如諸樹，根深則枝闊，華葉亦多。初住豎破一分無明，獲一分二十五三昧，顯一分我性。論其實處，不可思議，依于教門。橫則百佛世界，分身散影，作十法界像，利祐眾生。如是住住豎入，倍倍轉深，無明漸漸盡、三昧轉轉增，我性分分顯、橫用稍稍廣。千佛界、萬佛界、恒沙佛界、不可說不可說佛界，遍如是界，八相成道，教化眾生，況餘九法界身耶？諸行、諸地，亦復如是。論其滿足，唯佛與佛，乃能究盡無明之源。故經言：「如佛心中無無明，唯佛法王住究竟王三昧。毗盧遮那法身，橫周法界，豎極菩提，大功圓滿，勝用具足」
【現代漢語翻譯】 現代漢語譯本：如果六根似乎已經解脫，圓滿的觀照變得更加明亮，就能永遠告別苦海。能夠用一種奇妙的聲音，遍滿三千大千世界，隨著意願到達的地方，一切天龍都向那個地方聽法。這個人所說的話，能夠讓大眾歡喜，這仍然是第一依止。《涅槃經》標示四依止，其意義貫通圓教和別教。人師大多按照別教來判別。十地之前的菩薩統稱為初依止。登地菩薩到三地菩薩，斷盡見惑，稱為須陀洹（Srotapanna，入流果）。到五地菩薩侵伏思惑，稱為斯陀含（Sakrdagamin，一來果），是第二依止。到七地菩薩斷盡思惑，稱為阿那含（Anagamin，不還果），是第三依止。八地菩薩到十地菩薩，斷盡欲界、色界、無色界三種習氣，稱為阿羅漢（Arhat，無學果），是第四依止。如果從圓教的角度來看別教，應該按照十住位來闡明三依止，相對於十住位之前的菩薩為四依止。如果按照始終來判別，五品位、六根清凈位為初依止；十住位為第二依止；十行位、十回向位為第三依止；十地位、等覺位為第四依止。 從初住位以上，總的來說功用；如果豎向的功力不深，橫向的妙用就不廣；豎向的功力如果深厚，橫向的妙用必定廣大。譬如各種樹木，根深則枝葉茂盛，花朵葉子也多。初住位菩薩豎向破除一分無明，獲得一分二十五三昧，顯現一分我性。論及其實際境界，不可思議，只能依據教法來理解。橫向上則能在百佛世界，分身散影，化作十法界的形象，利益佑護眾生。像這樣住位住位地豎向深入，功力倍倍增長，無明漸漸斷盡、三昧轉轉增多，我性分分顯現、橫向妙用稍微擴大。千佛世界、萬佛世界、恒河沙數佛世界、不可說不可說佛世界，遍滿這些世界，示現八相成道，教化眾生，更何況其餘九法界之身呢？諸行位、諸地位的菩薩，也是這樣。論及其圓滿，只有佛與佛，才能究竟探盡無明之源。所以經中說：『如佛心中沒有無明，唯有佛法王安住于究竟王三昧。毗盧遮那（Vairocana，光明遍照）佛的法身，橫遍法界，豎窮菩提，大功圓滿，殊勝妙用具足』。
【English Translation】 English version: If the six senses seem liberated, and the perfect contemplation becomes brighter, one can forever bid farewell to the sea of suffering. One can use a wondrous sound to fill the three thousand great thousand worlds, and wherever one's will reaches, all the nagas (dragons) and devas (gods) turn to that place to listen to the Dharma. What this person says can bring joy to the masses; this is still the first reliance. The Nirvana Sutra marks the four reliances, and its meaning connects the perfect and distinct teachings. Teachers mostly judge according to the distinct teaching. Bodhisattvas before the ten grounds are collectively called the first reliance. Bodhisattvas who have attained the grounds up to the third ground, having exhausted the delusions of views, are called Srotapanna (stream-enterer). Those who have reached the fifth ground, having subdued the delusions of thought, are called Sakrdagamin (once-returner), which is the second reliance. Those who have reached the seventh ground, having exhausted the delusions of thought, are called Anagamin (non-returner), which is the third reliance. Bodhisattvas from the eighth ground to the tenth ground, having exhausted the three habits of the desire realm, form realm, and formless realm, are called Arhat (worthy one), which is the fourth reliance. If we consider the distinct teaching from the perspective of the perfect teaching, we should explain the three reliances according to the ten abodes, and regard those before the abodes as the four reliances. If we judge according to the beginning and the end, the five grades and the purification of the six senses are the first reliance; the ten abodes are the second reliance; the ten practices and the ten dedications are the third reliance; the ten grounds and near-perfect enlightenment are the fourth reliance. From the initial abode onwards, generally speaking about the function; if the vertical effort is not deep, the horizontal application will not be broad; if the vertical effort is deep, the horizontal application will necessarily be broad. For example, with various trees, if the roots are deep, the branches will be wide, and the flowers and leaves will also be many. A Bodhisattva in the initial abode vertically breaks through one part of ignorance, obtains one part of the twenty-five samadhis, and manifests one part of the self-nature. Discussing its actual state, it is inconceivable and relies on the teachings. Horizontally, one can, in a hundred Buddha worlds, divide bodies and scatter shadows, transforming into the images of the ten dharma realms, benefiting and protecting sentient beings. In this way, abode by abode, vertically entering deeper, the effort increases exponentially, ignorance gradually diminishes, samadhis gradually increase, self-nature is manifested part by part, and horizontal application gradually expands. In thousands of Buddha worlds, tens of thousands of Buddha worlds, Ganges-river-sand Buddha worlds, unspeakable unspeakable Buddha worlds, pervading such worlds, one manifests the eight stages of enlightenment, teaching and transforming sentient beings, let alone the bodies of the other nine dharma realms? The practices and the grounds are also like this. Discussing its fulfillment, only Buddha and Buddha can ultimately explore the source of ignorance. Therefore, the sutra says: 'As there is no ignorance in the Buddha's mind, only the Buddha Dharma King abides in the ultimate King Samadhi. The Dharmakaya (Dharma body) of Vairocana (the Illuminator), horizontally pervades the Dharma realm, vertically exhausts Bodhi, great merit is complete, and excellent functions are fully possessed.'
(云云)。
五、通諸位論粗妙者，小草止免四趣，不動、不出。中草雖復動、出，智不窮源，恩不及物。上草雖能兼濟，滅色為拙。小樹雖巧，功齊界內，故其位皆粗。大樹實事，同緣中道，皆破無明，俱有界外功用，故此位為妙。而別教從方便門，曲逕紆迴，所因處拙，其位亦粗。圓教直門，是故為妙。又，三藏菩薩，全不斷惑，望圓教五品，有齊有劣：同不斷惑，是故言齊；五品圓解常住，彼全不聞常住，是故為劣。若三藏佛位，斷見、思盡，望六根清凈位，有齊、有劣：同除四住，此處為齊；若伏無明，三藏則劣。佛尚為劣，二乘可知。當知，三草蒙籠，生用淺短，故其位皆粗。若干慧地、性地，望五品位，有齊、有劣，例前(云云)。若八人、六地，見、思盡，七地修方便，至佛斷習盡，望圓教似解，有齊、有劣，例前可解當知。小樹之位，未有干云婆娑之能，是故皆粗。若別教十信望五品位，有齊、有劣：同未斷惑，是故為齊；十信歷別，五品圓解，此則為優。別教十住斷通見、思，十行破塵沙，十回向伏無明，只與圓家十信位齊優劣(云云)。若登地破無明，只與圓家初住齊。何者？若十地十品破無明，圓家十住亦十品破無明。設開十地為三十品，只是圓家十住三十品齊。若與為論，圓家不開十
【現代漢語翻譯】 現代漢語譯本：
五、通達各位菩薩所證粗妙之位的差別，小草（指聲聞、緣覺）僅僅免除四惡趣的輪迴，不能生起不動、不出的智慧。中草（指藏教菩薩）雖然能夠動、出，但其智慧不能窮盡真理的根源，恩澤也不能普及萬物。上草（指別教菩薩）雖然能夠兼濟天下，但以滅色入空為拙劣之法。小樹（指別教菩薩）雖然巧妙，但其功德僅限於界內，所以他們的果位都屬於粗位。大樹（指圓教菩薩）以實事為體，與中道相應，都能破除無明，具有界外的功用，所以這個果位是妙位。而別教從方便之門入手，道路曲折迂迴，所依之處拙劣，所以他們的果位也屬於粗位。圓教直指本心，所以是妙位。另外，三藏菩薩完全沒有斷除迷惑，與圓教五品弟子位相比，有相同之處，也有不如之處：相同之處在於都沒有斷除迷惑；不如之處在於五品圓解常住真心，而三藏菩薩完全沒有聽聞過常住真心的道理。如果三藏佛位，斷盡見惑、思惑，與六根清凈位相比，有相同之處，也有不如之處：相同之處在於都斷除了四住煩惱，這是相同之處；如果伏藏無明，三藏佛就顯得不如。佛尚且不如，二乘就更不用說了。應當知道，三草矇昧無知，生起的作用淺薄短促，所以他們的果位都屬於粗位。若干慧地、性地，與五品位相比，有相同之處，也有不如之處，可以參照前面的例子（云云）。如果八人、六地，見惑、思惑斷盡，七地修習方便，直到佛位斷盡習氣，與圓教相似解相比，有相同之處，也有不如之處，可以參照前面的例子來理解。應當知道，小樹的果位，還沒有能夠高聳入雲、枝繁葉茂的能力，所以都屬於粗位。如果別教十信位與五品位相比，有相同之處，也有不如之處：相同之處在於都沒有斷除迷惑，這是相同之處；十信位是次第歷別，五品位是圓解，所以五品位更勝一籌。別教十住位斷除通惑見、思惑，十行位破除塵沙惑，十回向位伏藏無明惑，只與圓教十信位齊平，優劣情況（云云）。如果登地破除無明，只與圓教初住位齊平。為什麼呢？如果十地十品破除無明，圓教十住也是十品破除無明。假設展開十地為三十品，也只是與圓教十住三十品齊平。如果與圓教相比，圓教不展開十
【English Translation】 English version:
V. To understand the differences in the coarse and subtle positions attained by various Bodhisattvas, the small grasses (referring to Sravakas and Pratyekabuddhas) only avoid the cycle of the four evil realms and cannot generate the wisdom of non-movement and non-emergence. The middle grasses (referring to Tripitaka Bodhisattvas), although capable of movement and emergence, their wisdom cannot exhaust the source of truth, and their grace cannot extend to all things. The upper grasses (referring to Separate Teaching Bodhisattvas), although capable of benefiting all, consider the extinction of form as a clumsy method. The small trees (referring to Separate Teaching Bodhisattvas), although skillful, their merits are limited to within the realm, so their positions are all considered coarse. The large trees (referring to Perfect Teaching Bodhisattvas) take reality as their substance, correspond to the Middle Way, and can all break through ignorance, possessing functions beyond the realm, so this position is considered subtle. The Separate Teaching enters through the gate of expedient means, the path is winding and circuitous, and the place of reliance is clumsy, so their positions are also considered coarse. The Perfect Teaching directly points to the original mind, so it is subtle. Furthermore, the Tripitaka Bodhisattvas have not completely severed delusions. Compared to the five grades of disciples in the Perfect Teaching, there are similarities and differences: the similarity is that they have not severed delusions; the difference is that the five grades of the Perfect Teaching understand the constant true mind, while the Tripitaka Bodhisattvas have never heard of the principle of the constant true mind. If the position of the Tripitaka Buddha, having severed all views and thoughts, is compared to the position of the six roots being purified, there are similarities and differences: the similarity is that they have both eliminated the four abodes of affliction; the difference is that if ignorance is subdued, the Tripitaka Buddha appears inferior. If the Buddha is inferior, then the two vehicles are even more so. It should be known that the three grasses are ignorant and dull, and the functions they generate are shallow and short-lived, so their positions are all coarse. The various Wisdom Grounds and Nature Grounds, compared to the five grades, have similarities and differences, which can be understood by referring to the previous examples (etc.). If the eighth person and the sixth ground, having severed views and thoughts, and the seventh ground cultivating expedient means, until the Buddha position severs all habits, compared to the similar understanding of the Perfect Teaching, there are similarities and differences, which can be understood by referring to the previous examples. It should be known that the position of the small trees does not yet have the ability to tower into the clouds and have lush foliage, so they are all coarse. If the Separate Teaching's ten faiths are compared to the five grades, there are similarities and differences: the similarity is that they have not severed delusions, which is the similarity; the ten faiths are gradual and distinct, while the five grades have a perfect understanding, so the five grades are superior. The Separate Teaching's ten abodes sever the common delusions of views and thoughts, the ten practices break through the dust and sand delusions, and the ten dedications subdue the ignorance delusions, only being equal to the ten faiths of the Perfect Teaching, with their respective advantages and disadvantages (etc.). If ascending to the ground and breaking through ignorance, it is only equal to the initial dwelling of the Perfect Teaching. Why? If the ten grounds break through ignorance in ten grades, the ten dwellings of the Perfect Teaching also break through ignorance in ten grades. If expanding the ten grounds into thirty grades, it is only equal to the thirty grades of the ten dwellings of the Perfect Teaching. If compared to the Perfect Teaching, the Perfect Teaching does not expand the ten
住，合取三十心為三十品，與別家十地三十品等者，則十地與圓家十回向齊。若奪而為論，別家佛地與圓家初行齊；與而為論，別家佛地與圓家初地齊。故知，別教權說判佛則高；望實為言，其佛猶下。譬如邊方未靜，授官則高；定爵論勛，置官則下。別教權說，雖高而粗；圓教實說，雖低而妙，此譬可解。以我之因，為汝之果，別位則粗。當知大樹雖巨圍，要因於地，方漸生長。是知圓位從初至后，皆是實說。實伏、實斷，俱皆稱妙(云云)。《大論》云：「譬如有樹，名曰好堅。在地百歲，一出即長百丈，蓋眾樹頂。」此譬圓位也。
六明位興者，問：
權位皆粗，佛何意說耶？
答：
為諸眾生好樂不同，生善緣不同，知過改惡不同，當說取悟不同，是故如來種種諸說，皆有利益。若隨界內好樂，說前兩教位。若隨界外好樂，說后兩教位。生界內事善，說三藏位。生界內理善，說通教位。生界外事善，說別教位。生界外理善，說圓教位。破界內事惡，說三藏位。破界內理惡，說通教位。破塵沙事惡，說別教位。破無明理惡，說圓教位。緣事入真，說三藏位。緣理入真，說通教位。從事入中，說別教位。緣理見中，說圓教位。為是義故，諸位得興，階差高下無量矣。
七明位廢者
【現代漢語翻譯】 現代漢語譯本： 關於'住'位，如果將三十心合取為三十品，與別教的十地三十品相等，那麼十地就與圓教的十回向相等。如果從減損的角度來論，別教的佛地與圓教的初行相等；如果從增加的角度來論，別教的佛地與圓教的初地相等。因此可知，別教權巧之說，在判別佛的果位時顯得高；但從實際情況來說，其佛的果位仍然較低。譬如邊境尚未安定，授予官職時顯得高；但確定爵位、評定功勛時，設定的官職就顯得低。別教的權巧之說，雖然顯得高但比較粗略；圓教的真實之說，雖然顯得低但非常精妙，這個比喻可以理解。以我的因，作為你的果，別教的位次就顯得粗略。應當知道，大樹雖然巨大，但也要依賴於土地，才能逐漸生長。因此可知，圓教的位次從開始到最後，都是真實之說。真實的降伏、真實的斷除，都可稱為精妙（等等）。《大智度論》（Mahaprajnaparamita-sastra）中說：『譬如有一種樹，名叫好堅。在地下生長一百年，一旦長出就有一百丈高，覆蓋在眾樹的頂上。』這譬喻的就是圓教的位次。 六、說明位次興起的原因：問： 權巧的位次都比較粗略，佛陀（Buddha）為何還要宣說呢？ 答： 因為各種眾生的喜好不同，產生善緣不同，認識錯誤並改正錯誤的方式不同，以及理解和領悟的方式不同，所以如來（Tathagata）的各種說法，都有其利益。如果隨順界內的喜好，就說前兩教的位次（三藏教、通教）。如果隨順界外的喜好，就說后兩教的位次（別教、圓教）。產生界內的事善，就說三藏教的位次。產生界內的理善，就說通教的位次。產生界外的事善，就說別教的位次。產生界外的理善，就說圓教的位次。破除界內的事惡，就說三藏教的位次。破除界內的理惡，就說通教的位次。破除塵沙的事惡，就說別教的位次。破除無明的理惡，就說圓教的位次。從緣事入真，就說三藏教的位次。從緣理入真，就說通教的位次。從事入中，就說別教的位次。緣理見中，就說圓教的位次。因為這個緣故，各種位次得以興起，階梯差別高低無量無邊。 七、說明位次廢除的原因
【English Translation】 English version: Regarding the 'abode' (住), if thirty minds are combined into thirty stages, equivalent to the thirty stages of the Ten Grounds (十地) in the Separate Teaching (別教), then the Ten Grounds are equal to the Ten Dedications (十回向) in the Perfect Teaching (圓教). If we diminish the comparison, the Buddha-ground (佛地) of the Separate Teaching is equal to the initial practice (初行) of the Perfect Teaching; if we augment the comparison, the Buddha-ground of the Separate Teaching is equal to the initial ground (初地) of the Perfect Teaching. Therefore, it is known that the provisional teachings (權說) of the Separate Teaching appear high when judging the Buddha's (佛) fruition; but in reality, their Buddha-ground is still lower. It is like when the borderlands are not yet pacified, granting official positions seems high; but when determining ranks and evaluating merits, the established positions are lower. The provisional teachings of the Separate Teaching, although appearing high, are coarse; the real teachings of the Perfect Teaching, although appearing low, are subtle. This analogy can be understood. Using my cause as your effect, the positions of the Separate Teaching appear coarse. It should be known that although a great tree has a huge circumference, it still depends on the earth to gradually grow. Therefore, it is known that the positions of the Perfect Teaching, from beginning to end, are all real teachings. Real subduing and real severing are both called subtle (etc.). The Mahaprajnaparamita-sastra (《大智度論》) says: 'It is like a tree called 'Good Firmness' (好堅). It grows underground for a hundred years, and once it emerges, it grows a hundred zhang (丈) tall, covering the tops of all trees.' This is an analogy for the positions of the Perfect Teaching. 6. Explaining the arising of positions: Question: Since provisional positions are all coarse, why does the Buddha (佛) still teach them? Answer: Because the inclinations of various sentient beings are different, the arising of good causes is different, the ways of recognizing and correcting errors are different, and the ways of understanding and realizing are different, therefore, the various teachings of the Tathagata (如來) all have their benefits. If following the inclinations within the realms, the positions of the first two teachings (Tripitaka Teaching and Shared Teaching) are taught. If following the inclinations outside the realms, the positions of the latter two teachings (Separate Teaching and Perfect Teaching) are taught. If generating good in matters within the realms, the positions of the Tripitaka Teaching are taught. If generating good in principles within the realms, the positions of the Shared Teaching are taught. If generating good in matters outside the realms, the positions of the Separate Teaching are taught. If generating good in principles outside the realms, the positions of the Perfect Teaching are taught. If breaking evil in matters within the realms, the positions of the Tripitaka Teaching are taught. If breaking evil in principles within the realms, the positions of the Shared Teaching are taught. If breaking evil in dust-like sands of matters, the positions of the Separate Teaching are taught. If breaking evil in ignorance of principles, the positions of the Perfect Teaching are taught. Entering truth from conditioned matters, the positions of the Tripitaka Teaching are taught. Entering truth from conditioned principles, the positions of the Shared Teaching are taught. Entering the Middle Way from matters, the positions of the Separate Teaching are taught. Seeing the Middle Way from principles, the positions of the Perfect Teaching are taught. For this reason, various positions arise, and the differences in levels are immeasurable. 7. Explaining the abolishment of positions
，理本無位，位為緣興。緣既迭興，位亦迭謝。非是《法華》始復廢也。須識諸破立意，不得妄破妄立。何者？元夫如來立三藏位，權生事善。事善既生，濟用若足，便須廢也。通、別位亦如是。此是如來破立之意。若《毗曇》、《婆沙》中明菩薩義，龍樹往往破之，謂其失佛方便，是故須破；申佛方便，是故須立。此是龍樹破立意。若常途大乘師，全不整理三藏，此則失佛方便。常途小乘師，探取經義，釋所弘之論，辨菩薩義。《毗婆沙》自說菩薩義，而不肯用。取大乘經，解三藏空、有二門，豈應相會？此有二過：一、埋佛方便。二、彰論主不解菩薩義。是故須破。縱令引經釋大乘義，是何等大乘？若作通教大乘者，三乘同入真諦，至佛亦然。那得八地觀中道、破無明？作通義不成，是故須破。若作別教大乘義者，始從初心與二乘異，那得六地將羅漢齊？作別義不成，是故須破。又，別是方便，執權謗實，是故須破。往者，人往義定，今窺見其過，是故須破。申佛方便，復應須立，即是今時破立之意。而圓教起自一師，超三權、即一實。境、智、行、位，不與前同。若文理有會，夷涂共遊，失旨乖轍，請從良導。先敘此意，次明廢位也。
若佛赴機，興廢破立者，如《無量義經》云：「無量法者，從一法生
【現代漢語翻譯】 現代漢語譯本：理體本身沒有固定的位置，位置是因緣和合而產生的。因緣不斷地生起，位置也隨之不斷地消逝。這並不是《法華經》（Saddharma Puṇḍarīka Sūtra）才開始廢除的。必須認識到各種破除和建立的意圖，不能隨意地破除或建立。為什麼呢？當初如來（Tathāgata，佛的稱號）建立三藏（Tripiṭaka，佛教經典的總稱）的位置，是爲了權巧方便地產生事相上的善行。事相上的善行既然已經產生，救濟作用如果已經足夠，就應該廢除它。通教和別教的位置也是如此。這是如來破除和建立的意圖。如果《毗曇》（Abhidhamma，論藏）和《婆沙》（Vibhāṣā，註釋）中闡明菩薩（Bodhisattva，立志成佛的修行者）的意義，龍樹（Nāgārjuna，大乘佛教的重要思想家）常常破除它，認為它們失去了佛的方便法門，所以需要破除；闡明佛的方便法門，所以需要建立。這是龍樹破除和建立的意圖。如果一般的常途大乘師，完全不整理三藏，這就失去了佛的方便法門。常途小乘師，探取經義，解釋所弘揚的論典，辨析菩薩的意義。《毗婆沙》自己闡述菩薩的意義，卻不肯採用。取大乘經，解釋三藏的空、有二門，怎麼能夠相互會通呢？這有兩方面的過失：一、埋沒佛的方便。二、彰顯論主不理解菩薩的意義。所以需要破除。縱然引用經文解釋大乘的意義，這是什麼樣的大乘呢？如果作為通教大乘，三乘（聲聞乘、緣覺乘、菩薩乘）共同進入真諦（Paramārtha，最高的真理），到達佛的境界也是如此。那怎麼能在八地（菩薩修行的高級階段）觀中道（Madhyamaka，不落兩邊的中正之道）、破無明（Avidyā，對事物真相的迷惑）呢？作為通教的意義不能成立，所以需要破除。如果作為別教大乘的意義，一開始就與二乘不同，那怎麼能在六地（菩薩修行的階段）與羅漢（Arhat，小乘佛教的最高果位）齊等呢？作為別教的意義不能成立，所以需要破除。而且，別教是方便法門，執著權巧而誹謗真實，所以需要破除。過去，人們往昔的意義已經確定，現在窺見其中的過失，所以需要破除。闡明佛的方便，又應該需要建立，這就是現在破除和建立的意圖。而圓教（Perfect Teaching）起自一位老師，超越三權（三種權巧方便）、即是一實（唯一的真實）。境、智、行、位，不與前面相同。如果文理上有相會之處，可以一同遊歷，如果失去宗旨、違背正道，請向好的引導者請教。先敘述這個意圖，其次說明廢除位置。 如果佛爲了適應眾生的根機，而興起、廢除、破除、建立，就像《無量義經》（Amitārtha Sūtra）所說：『無量法（innumerable Dharmas）者，從一法生』
【English Translation】 English version: Fundamentally, the principle has no fixed position; position arises from conditions. As conditions arise successively, positions also successively cease. This is not something that only began with the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra). One must recognize the intentions behind all destruction and establishment, and not destroy or establish recklessly. Why? Initially, the Tathāgata (title of the Buddha) established the positions of the Three Baskets (Tripiṭaka, the collection of Buddhist scriptures) as a provisional means to generate good deeds in phenomena. Once these good deeds have been generated and their salvific function is sufficient, they should be discarded. The positions of the Shared and Distinct Teachings are also like this. This is the Tathāgata's intention in destroying and establishing. If the Abhidhamma (philosophical treatises) and Vibhāṣā (commentaries) explain the meaning of a Bodhisattva (one who aspires to Buddhahood), Nāgārjuna (an important Mahāyāna Buddhist philosopher) often refutes them, saying that they have lost the Buddha's skillful means, and therefore must be refuted; to expound the Buddha's skillful means, they must be established. This is Nāgārjuna's intention in destroying and establishing. If ordinary Mahāyāna teachers do not organize the Three Baskets at all, they lose the Buddha's skillful means. Ordinary Hīnayāna teachers extract the meaning of the scriptures, explain the treatises they propagate, and analyze the meaning of a Bodhisattva. The Vibhāṣā itself explains the meaning of a Bodhisattva, but refuses to use it. Taking Mahāyāna scriptures to explain the two gates of emptiness and existence in the Three Baskets, how can they be reconciled? This has two faults: first, burying the Buddha's skillful means; second, revealing that the author of the treatise does not understand the meaning of a Bodhisattva. Therefore, it must be refuted. Even if they cite scriptures to explain the meaning of Mahāyāna, what kind of Mahāyāna is it? If it is taken as the Shared Teaching Mahāyāna, the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) all enter the Truth (Paramārtha, ultimate reality) together, and it is the same even upon reaching Buddhahood. Then how can one observe the Middle Way (Madhyamaka, the path between extremes) and destroy ignorance (Avidyā, delusion) in the eighth ground (a high stage of Bodhisattva practice)? As the meaning of the Shared Teaching, it cannot be established, so it must be refuted. If it is taken as the meaning of the Distinct Teaching Mahāyāna, it is different from the Two Vehicles from the very beginning, then how can it be equal to an Arhat (liberated being in Hīnayāna Buddhism) in the sixth ground (a stage of Bodhisattva practice)? As the meaning of the Distinct Teaching, it cannot be established, so it must be refuted. Moreover, the Distinct Teaching is a skillful means; clinging to the provisional and slandering the real, it must be refuted. In the past, people's past meanings were fixed; now, seeing their faults, they must be refuted. To expound the Buddha's skillful means, it should be established again, which is the intention of destruction and establishment now. The Perfect Teaching arises from one teacher, transcending the three provisional and being identical with the one real. Realm, wisdom, practice, and position are not the same as before. If there is agreement in the text and principle, they can travel together; if they lose the purpose and deviate from the right path, please consult a good guide. First, I will explain this intention, and then explain the abolition of positions. If the Buddha, in response to beings' capacities, arises, abolishes, destroys, and establishes, as the Sūtra of Immeasurable Meanings (Amitārtha Sūtra) says: 'The immeasurable Dharmas (teachings) arise from one Dharma.'
，所謂二道、三法、四果。」二道者，即頓、漸也。三法者，即三乘也。四果者，四位也。此無量法，從一法生。何者？二道既是頓、漸，頓即大道，日照高山，且置未論。今明漸道之初，即三藏教。教云：求佛當三阿僧祇劫修六度行，百劫種相，乃可得佛。欲令生事善，故作是說。欲求佛者，改惡從善，善立教廢。即便破曰：豈有菩薩不斷結惑，而得菩提？毒器不任貯食，此教即廢，行、位皆廢。本望果行因，無果可望，佛智、佛位俱廢。
若約二乘辨廢者，本令事行調心，從拙度見真，見真已，教意即足，是故析教廢。為此諸義，故言廢藏、立通。元稟通教，不學三藏者，不於此人論廢。立通之意，為生理善，體法斷惑，從巧度入真，教意即足。智者見空，復應見不空，那得恒住于空？通教則廢，菩薩行、智悉廢，佛智位亦廢(云云)。二乘但教廢，餘者(云云)。此通教，通通、通別。共般若意，如上說。不共般若意，則有不廢(云云)。故知成論、地論師，只見共般若意，不見不共意。中論師得不共意，失共意。通教既具兩意，于通菩薩及方便聲聞，即是廢義；住果聲聞，未是廢義；不共菩薩則不廢義(云云)。
若別起時，生界外事善。若破無知塵沙，事善既成，教意即足，復須破。此隨他意
【現代漢語翻譯】 現代漢語譯本：所謂二道（兩種道路，指修行方式）、三法（三種法門，指不同根器的修行者）、四果（四種果位，指修行證悟的層次）。二道，即是頓悟和漸悟。三法，即是三乘（聲聞乘、緣覺乘、菩薩乘）。四果，即是四種果位（須陀洹果、斯陀含果、阿那含果、阿羅漢果）。這無量無邊的佛法，都是從一個法生出來的。是什麼法呢？二道既然是頓悟和漸悟，頓悟就是大道，如同太陽照耀高山，姑且放在一邊不談。現在說明漸悟道的開始，就是三藏教（經藏、律藏、論藏）。三藏教說：『求佛需要經歷三大阿僧祇劫（極長的時間單位）修行六度（佈施、持戒、忍辱、精進、禪定、般若）萬行，一百個劫種下成佛的相好，才可以成佛。』爲了讓眾生行事向善，所以這樣說。想要成佛的人，改惡從善，善法建立后，三藏教就被廢除了。即便反駁說：『難道有菩薩不斷除煩惱迷惑，而能證得菩提（覺悟）嗎？』有毒的器皿不能用來盛放食物，這個三藏教就被廢除了，修行和果位都被廢除了。本來希望通過修行得到結果，現在沒有結果可以期望，佛的智慧和佛的果位都一起被廢除了。 如果按照二乘（聲聞乘和緣覺乘）來辨別是否被廢除，三藏教本來是爲了讓眾生通過修行來調伏內心，從笨拙的修行方式達到見真諦，見到真諦后，三藏教的意義就足夠了，所以說析教（分析教義）就被廢除了。因為這些意義，所以說廢除三藏教，建立通教（通於三乘的教法）。本來就接受通教，不學習三藏教的人，不在此人身上討論廢除。建立通教的意義，是爲了讓眾生行事向善，體悟法性斷除迷惑，從巧妙的修行方式進入真諦，通教的意義就足夠了。有智慧的人見到空性，還應該見到不空性，怎麼能一直停留在空性呢？通教就被廢除了，菩薩的修行和智慧全部被廢除了，佛的智慧和果位也被廢除了（等等）。二乘只是教義被廢除，其餘的（等等）。這個通教，是通於通教，也通於別教（菩薩藏）。和般若（智慧）相同的意義，如上面所說。和般若不同的意義，則有不被廢除的（等等）。所以知道成實論師和地論師，只見到和般若相同的意義，沒有見到不相同的意義。中論師得到不相同的意義，失去相同的意義。通教既然具有兩種意義，對於通教菩薩和方便聲聞來說，就是被廢除的意義；對於住在果位的聲聞來說，還不是被廢除的意義；對於不共菩薩來說，就沒有被廢除的意義（等等）。 如果別教（菩薩藏）興起的時候，是爲了讓眾生在界外行事向善。如果破除無知的塵沙惑，行事向善已經完成，別教的意義就足夠了，還需要繼續破除。這是隨他意（隨順眾生的根器和意願）。
【English Translation】 English version: These are what are called the 'Two Paths' (two ways, referring to methods of practice), 'Three Dharmas' (three vehicles, referring to practitioners of different capacities), and 'Four Fruits' (four stages, referring to levels of realization in practice). The 'Two Paths' are the Sudden and Gradual. The 'Three Dharmas' are the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The 'Four Fruits' are the Four Stages (Srotaāpanna, Sakṛdāgāmin, Anāgāmin, and Arhat). These immeasurable Dharmas arise from one Dharma. What is it? Since the Two Paths are the Sudden and Gradual, the Sudden is the Great Path, like the sun shining on a high mountain, let's set that aside for now. Now, explaining the beginning of the Gradual Path, that is the Tripiṭaka (three collections of scriptures). The Tripiṭaka teaches: 'To seek Buddhahood, one must cultivate the Six Pāramitās (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, and Prajñā) for three great asaṃkhyeya kalpas (extremely long units of time), and plant the marks and characteristics of Buddhahood for one hundred kalpas before one can attain Buddhahood.' This is said to encourage beings to do good deeds. For those who wish to seek Buddhahood, they reform from evil to good, and once good deeds are established, the Tripiṭaka teaching is then discarded. It is then refuted, saying: 'How can a Bodhisattva attain Bodhi (enlightenment) without cutting off afflictions and delusions?' A poisonous vessel cannot be used to hold food, so this Tripiṭaka teaching is discarded, and both practice and stages are discarded. Originally hoping to attain a result through practice, now there is no result to hope for, and both the Buddha's wisdom and the Buddha's stage are discarded. If we discern the discarding based on the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), the Tripiṭaka teaching was originally intended to allow beings to tame their minds through practice, and to attain seeing the truth from clumsy methods of practice. Once the truth is seen, the meaning of the Tripiṭaka teaching is sufficient, so it is said that the analysis of the teaching is discarded. Because of these meanings, it is said that the Tripiṭaka teaching is discarded and the Common Teaching (teaching common to the three vehicles) is established. For those who originally accepted the Common Teaching and did not study the Tripiṭaka teaching, the discarding is not discussed in relation to this person. The meaning of establishing the Common Teaching is to allow beings to do good deeds, to realize the nature of Dharma and cut off delusions, and to enter the truth from skillful methods of practice. The meaning of the Common Teaching is sufficient. A wise person who sees emptiness should also see non-emptiness, how can one constantly dwell in emptiness? The Common Teaching is then discarded, and the Bodhisattva's practice and wisdom are all discarded, and the Buddha's wisdom and stage are also discarded (etc.). For the Two Vehicles, only the teaching is discarded, the rest (etc.). This Common Teaching is common to the Common Teaching and also common to the Distinct Teaching (Bodhisattva Piṭaka). The meaning that is common with Prajñā (wisdom) is as described above. The meaning that is not common with Prajñā has what is not discarded (etc.). Therefore, we know that the Satyasiddhi and Daśabhūmika masters only saw the meaning that is common with Prajñā, and did not see the meaning that is not common. The Mūlamadhyamakakārikā master obtained the meaning that is not common, and lost the common meaning. Since the Common Teaching has both meanings, for the Common Teaching Bodhisattvas and expedient Śrāvakas, it is the meaning of being discarded; for Śrāvakas dwelling in the fruit, it is not yet the meaning of being discarded; for the Uncommon Bodhisattvas, there is no meaning of being discarded (etc.). If the Distinct Teaching (Bodhisattva Piṭaka) arises, it is to allow beings to do good deeds outside the realm. If the ignorance of dust-like sand afflictions is broken, and doing good deeds is already accomplished, the meaning of the Distinct Teaching is sufficient, and it still needs to be further broken. This is sui ta yi (according to the intentions of others).
語，是故別教教廢，地前行位悉廢，地上位及佛位皆廢高歸下，是故廢別立圓。
圓八番位皆是實位，故不須廢。《大經》云：「一切江河，悉有回曲。一切叢林，必有樹木。」諸教隨情，故有回曲。三草二木是佛方便，故非真實，宜須廢位。金沙大河直入西海；金銀之樹悉是寶林。非曲，是直，是故不廢。昔從頓出漸，漸不合頓。引漸入頓，處處須廢。今已會頓，頓何須廢？文云：「始見我身」(云云)。是故一教不廢。又云：「但說無上道」，此道不廢。「昔於一佛乘，分別說三」，三乘不合，欲令三合一，處處須廢。今會三歸一，同乘一乘，是故一行不廢。
昔四果隔別，謂羅漢、辟支佛、菩薩習果、方便佛果。又四佛為四果。欲合此果，處處須廢。今草菴已破，化城又滅，同至寶所，是故一果不廢。若從是義，三廢、一不廢。然三教有廢、有不廢。何者？從得道夜至泥洹夜，所說四《阿含經》，結為聲聞藏，初教何曾廢？成前人事善，逗後人事善，故有廢、有不廢。通教成前逗后，亦如是。別教成前逗，后亦如是。
圓教有立、有不立。初照高山，已自是立，於三藏者不立。文云：「始見我身，入如來慧。」即是前立。學小者，今入佛慧，即是后立。中間可知。諸行智有廢、有不廢。諸果
【現代漢語翻譯】 現代漢語譯本：因此，別教的教義被廢除，地前行位全部廢除，地上位以及佛位都廢除高的歸於低的，因此廢除別教而立圓教。
圓教的八個階段都是真實的位次，所以不需要廢除。《大經》（指《涅槃經》）說：『一切江河，都有回曲。一切叢林，必有樹木。』其他教義隨順眾生的根性，所以有回曲。三草二木是佛的方便說法，所以不是真實的，應該廢除位次。金沙大河直接流入西海；金銀之樹都是寶林。不是彎曲，而是筆直，所以不廢除。過去從頓教分出漸教，漸教不符合頓教。引導漸教進入頓教，處處需要廢除。現在已經會歸頓教，頓教還需要廢除什麼呢？經文說：『始見我身』（等等）。所以一教不廢除。又說：『但說無上道』，此道不廢除。『過去於一佛乘，分別說三』，三乘不合一，想要讓三合一，處處需要廢除。現在會三歸一，同乘一乘，所以一行不廢除。
過去四果隔絕，指羅漢（Arhat，聲聞乘的最高果位）、辟支佛（Pratyekabuddha，緣覺乘的修行者）、菩薩（Bodhisattva，發菩提心，行菩薩道者）的習果、方便佛果。又以四佛為四果。想要合此果，處處需要廢除。現在草菴已經破除，化城也已滅亡，一同到達寶所，所以一果不廢除。如果從這個意義上說，是三廢、一不廢。然而三教有廢、有不廢。哪三種教呢？從得道之夜到泥洹（Nirvana，涅槃）之夜，所說的四《阿含經》（Agama Sutras，原始佛教經典），結集為聲聞藏，初教怎麼會廢除呢？成就先前的人事之善，啓發後來的人事之善，所以有廢、有不廢。通教成就先前啓發後來，也是這樣。別教成就先前啓發後來，也是這樣。
圓教有立、有不立。初照高山，已經自是立，對於三藏教者不立。經文說：『始見我身，入如來慧。』即是前立。學習小乘者，現在進入佛慧，即是后立。中間的情況可以類推得知。諸行智有廢、有不廢。諸果
【English Translation】 English version: Therefore, the teachings of the Separate Teaching are abolished, all the stages before the Bhumi (ground or stage of a Bodhisattva's path) are abolished, the stages on the Bhumis and the Buddha-stage all abolish the high to return to the low, therefore abolishing the Separate Teaching and establishing the Perfect Teaching.
All eight stages of the Perfect Teaching are real stages, so there is no need to abolish them. The Mahaparinirvana Sutra says: 'All rivers have bends. All forests must have trees.' Other teachings follow the inclinations of sentient beings, so they have bends. The three grasses and two trees are the Buddha's expedient means, so they are not real and should have their stages abolished. The golden sand river flows straight into the Western Sea; the gold and silver trees are all jeweled forests. It is not curved, but straight, so it is not abolished. In the past, the Gradual Teaching came out of the Sudden Teaching, but the Gradual Teaching did not accord with the Sudden Teaching. Guiding the Gradual Teaching into the Sudden Teaching requires abolishing things everywhere. Now that it has converged into the Sudden Teaching, what needs to be abolished in the Sudden Teaching? The text says: 'First seeing my body' (etc.). Therefore, one teaching is not abolished. It also says: 'Only speaking of the unsurpassed path', this path is not abolished. 'In the past, in the One Buddha Vehicle, three were spoken separately', the Three Vehicles do not unite, wanting to make the three unite into one, everywhere needs to be abolished. Now that the three have converged into one, riding the One Vehicle together, therefore one practice is not abolished.
In the past, the four fruits were separate, referring to the Arhat (Arhat, the highest fruit of the Hearer Vehicle), Pratyekabuddha (Pratyekabuddha, a practitioner of the Solitary Realizer Vehicle), the practice fruit of the Bodhisattva (Bodhisattva, one who generates Bodhicitta and practices the Bodhisattva path), and the expedient Buddha-fruit. Also, the four Buddhas are considered as four fruits. Wanting to unite these fruits requires abolishing things everywhere. Now that the thatched hut has been destroyed, and the phantom city has also been extinguished, together they arrive at the treasure place, so one fruit is not abolished. If from this meaning, there are three abolishments and one non-abolishment. However, the Three Teachings have abolishments and non-abolishments. Which three teachings? From the night of enlightenment to the night of Nirvana (Nirvana, the cessation of suffering), the four Agama Sutras (Agama Sutras, early Buddhist scriptures) spoken are compiled into the Hearer Vehicle Treasury, how could the initial teaching be abolished? Accomplishing the good deeds of the past and inspiring the good deeds of the future, so there are abolishments and non-abolishments. The Common Teaching accomplishes the past and inspires the future, and it is the same. The Separate Teaching accomplishes the past and inspires the future, and it is also the same.
The Perfect Teaching has establishment and non-establishment. Initially illuminating the high mountain is already self-established, but it is not established for those of the Three Treasury Teaching. The text says: 'First seeing my body, entering the wisdom of the Tathagata.' This is the initial establishment. Those who study the Small Vehicle now enter the Buddha's wisdom, which is the subsequent establishment. The intermediate situation can be inferred. The various practices and wisdoms have abolishments and non-abolishments. The various fruits
位有廢、有不廢。
若歷諸味，乳味有兩教：一教行位，亦廢、亦不廢：一教行位，不廢。酪教行位，有廢、有不廢。生蘇四教：三教行位，有廢、有不廢；一教行位，不廢。熟蘇三教：兩教行位，有廢、有不廢；一教行位，不廢。《法華》三教行位皆廢，一教行位不廢。但說無上道，同乘一寶乘，俱直至道場，故三義皆不廢。《無量義》云：「二道、三法、四果」不合，至《法華》皆合，故不論廢。成道已來，四十餘年，未顯真實，《法華》始顯真實。相傳云：佛年七十二歲。說《法華經》(云云)。
又教廢、行位不廢。行位廢、教不廢。俱廢、俱不廢。云何教廢、行位不廢？住果聲聞，猶在草菴，行位不廢，而教廢也。云何行位廢、教不廢？利根密益，不待廢教，早休行位者是也。云何俱廢？三藏菩薩是也。云何俱不廢？逗後緣者是也。通教、別教例此可解(云云)。
若就施權，三教行位立、一不立；若就廢權，三教行位廢，而一不廢；若就利根，一立、三不立；若就鈍根，三立、一不立；若就轉鈍為利，一立、三不立；利鈍合論，亦立、亦不立，亦廢、亦不廢；若就平等法界，非立、非不立，非廢、非不廢。
又廢教、更聞教，自有廢教不更聞教，自有不廢教更聞教，自有不廢教
【現代漢語翻譯】 現代漢語譯本： 位有廢除，也有不廢除的情況。
如果歷經各種味道（比喻佛法的不同階段），乳味（比喻《華嚴經》）有兩種教義：一種教義的修行位階，有廢除，也有不廢除；另一種教義的修行位階，不廢除。酪味（比喻《阿含經》）的教義修行位階，有廢除，也有不廢除。生蘇（比喻方等經）有四種教義：三種教義的修行位階，有廢除，也有不廢除；一種教義的修行位階，不廢除。熟蘇（比喻般若經）有三種教義：兩種教義的修行位階，有廢除，也有不廢除；一種教義的修行位階，不廢除。《法華經》三種教義的修行位階都廢除，一種教義的修行位階不廢除。只說無上道，共同乘坐一輛寶車，一起直達道場，所以三種意義都不廢除。《無量義經》說：『二道、三法、四果』不相合，到了《法華經》都相合，所以不論廢除。成道以來，四十多年，未曾顯現真實，到了《法華經》才開始顯現真實。相傳佛陀七十二歲時，宣說了《法華經》。
又有教義廢除，修行位階不廢除的情況。修行位階廢除，教義不廢除的情況。教義和修行位階都廢除的情況。教義和修行位階都不廢除的情況。什麼叫做教義廢除，修行位階不廢除？住在果位的聲聞乘（Sravaka），仍然停留在草菴之中，修行位階沒有廢除，而教義已經廢除了。什麼叫做修行位階廢除，教義不廢除？利根之人秘密地得到利益，不等待廢除教義，早就停止了修行位階。什麼叫做教義和修行位階都廢除？三藏菩薩（Tripitaka Bodhisattva）就是這種情況。什麼叫做教義和修行位階都不廢除？爲了接引後來的有緣人就是這種情況。通教（Common Teaching）、別教（Distinct Teaching）可以依此類推理解。
如果就施設權巧方便來說，三種教義的修行位階成立，一種教義的修行位階不成立；如果就廢除權巧方便來說，三種教義的修行位階廢除，而一種教義的修行位階不廢除；如果就利根之人來說，一種教義的修行位階成立，三種教義的修行位階不成立；如果就鈍根之人來說，三種教義的修行位階成立，一種教義的修行位階不成立；如果就將鈍根轉變為利根來說，一種教義的修行位階成立，三種教義的修行位階不成立；利根和鈍根合起來說，也有成立，也有不成立，也有廢除，也有不廢除；如果就平等法界來說，非成立，非不成立，非廢除，非不廢除。
又有廢除教義，又聽聞其他教義的情況，有廢除教義而不聽聞其他教義的情況，有不廢除教義而聽聞其他教義的情況，有不廢除教義的情況。
【English Translation】 English version: Positions have abandonment and non-abandonment.
If experiencing various flavors (analogous to different stages of the Dharma), the Milk Flavor (analogous to the Avatamsaka Sutra) has two teachings: one teaching's practice positions are both abandoned and not abandoned; the other teaching's practice positions are not abandoned. The Curd Flavor (analogous to the Agama Sutras) teaching's practice positions are both abandoned and not abandoned. The Raw Butter (analogous to the Vaipulya Sutras) has four teachings: three teachings' practice positions are both abandoned and not abandoned; one teaching's practice positions are not abandoned. The Cooked Butter (analogous to the Prajna Sutras) has three teachings: two teachings' practice positions are both abandoned and not abandoned; one teaching's practice positions are not abandoned. In the Lotus Sutra, the practice positions of three teachings are all abandoned, and the practice positions of one teaching are not abandoned. It only speaks of the unsurpassed path, riding together on one treasure vehicle, all directly reaching the Bodhimanda (place of enlightenment), therefore all three meanings are not abandoned. The Infinite Meaning Sutra says: 'The two paths, three dharmas, and four fruits' do not align, but in the Lotus Sutra they all align, therefore there is no discussion of abandonment. Since enlightenment, for over forty years, the truth has not been revealed, and the Lotus Sutra begins to reveal the truth. It is said that the Buddha was seventy-two years old when he spoke the Lotus Sutra.
Furthermore, there is the case where the teaching is abandoned, but the practice positions are not abandoned. There is the case where the practice positions are abandoned, but the teaching is not abandoned. There is the case where both are abandoned, and there is the case where neither is abandoned. What is meant by the teaching being abandoned, but the practice positions not being abandoned? Sravakas (Voice-hearers) who dwell in the fruit, still remain in their grass huts, their practice positions are not abandoned, but the teaching is abandoned. What is meant by the practice positions being abandoned, but the teaching not being abandoned? Those with sharp faculties who secretly benefit, not waiting for the abandonment of the teaching, have already ceased their practice positions. What is meant by both being abandoned? Tripitaka Bodhisattvas are such cases. What is meant by neither being abandoned? Those who are guiding future beings with affinities are such cases. The Common Teaching ( Common Teaching) and Distinct Teaching (Distinct Teaching) can be understood by analogy.
If considering the expedient means, the practice positions of three teachings are established, and one is not established; if considering the abandonment of expedient means, the practice positions of three teachings are abandoned, but one is not abandoned; if considering those with sharp faculties, the practice positions of one teaching are established, and the practice positions of three teachings are not established; if considering those with dull faculties, the practice positions of three teachings are established, and the practice positions of one teaching are not established; if considering the transformation of dull faculties into sharp faculties, the practice positions of one teaching are established, and the practice positions of three teachings are not established; considering both sharp and dull faculties together, there is both establishment and non-establishment, both abandonment and non-abandonment; if considering the equal Dharma realm, there is neither establishment nor non-establishment, neither abandonment nor non-abandonment.
Furthermore, there is abandoning a teaching and then hearing another teaching, there is abandoning a teaching and not hearing another teaching, there is not abandoning a teaching and hearing another teaching, there is not abandoning a teaching.
不更聞教。云何廢教更聞教者？如廢六度事善，更聞亡三理善。云何廢教不更聞教？如住果二乘，廢教已，入滅。云何不廢教更聞教？如逗次第學者，方等中並聞小大名者。云何不廢不更聞？未廢教而密入者。
又廢智、更修智，不廢智、更修智，廢智、不修智，不廢智、不修智。云何廢智、更修智？三藏菩薩廢己智，更修無生智。云何不廢智、更修智？住果聲聞，不廢己智，薳復遊觀，學無生智，實不用巧智斷結也。又次第習者是也。云何不廢智、不修智？亦是住果聲聞，生滅度想，不肯修大也。如四弟子領解云：「我昔身體疲懈，但念空無相愿，于菩薩法，都無愿樂之心」者是也。及更逗後緣者是也。云何廢智、不修智？廢三藏智菩薩，退為諸惡者是也。亦是廢智已，密入頓中，不修方便智是也。
又廢位、更入位，廢位、不入位，不廢、不更入，不廢而入。云何廢位更入位？三藏菩薩，廢不斷惑位，入斷惑位。云何廢位不更入位？謂廢位密悟頓者，不入次第位也。云何不廢位不更入位？謂住果二乘是也。云何不廢位而更入位？謂逗後緣者，亦是未廢密悟而入上位也。通教、別教，智位料簡。亦應如此(云云)。
問：
廢更修，可有益，廢不更修，有何益？答：
自有廢修得益
【現代漢語翻譯】 現代漢語譯本 不再聽聞教法。什麼是『廢教更聞教』呢？比如放棄六度（六種達到彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）的善行，轉而聽聞關於空、無相、無作這『亡三』之理的善法。什麼是『廢教不更聞教』呢？比如安住于果位的二乘（聲聞乘和緣覺乘的修行者），捨棄教法后，進入涅槃。什麼是『不廢教更聞教』呢？比如按照次第修學的學者，在方等經典中同時聽聞小乘和大乘的教法。什麼是『不廢不更聞』呢？指沒有捨棄教法而秘密地進入頓悟法門的人。
又有『廢智、更修智』，『不廢智、更修智』，『廢智、不修智』，『不廢智、不修智』。什麼是『廢智、更修智』？三藏菩薩捨棄自己的智慧，轉而修習無生智（對事物不生不滅的智慧）。什麼是『不廢智、更修智』？安住于果位的聲聞，不捨棄自己的智慧，但仍然遊歷觀覽，學習無生智，實際上並不用巧妙的智慧來斷除煩惱。又如按照次第修習的人也是如此。什麼是『不廢智、不修智』？也是指安住于果位的聲聞，產生生滅度（認為通過修行可以滅度生死）的想法，不肯修習大乘佛法。比如四位弟子領悟后說：『我過去身體疲憊懈怠，只想著空、無相、無愿，對於菩薩的法，都沒有願望和喜樂之心』就是這種情況。以及等待後續因緣的人也是如此。什麼是『廢智、不修智』？捨棄三藏智慧的菩薩，退轉成為諸惡之人就是這種情況。也是指捨棄智慧后，秘密地進入頓悟法門中，不修習方便智慧。
又有『廢位、更入位』，『廢位、不入位』，『不廢、不更入』，『不廢而入』。什麼是『廢位更入位』？三藏菩薩，捨棄不斷煩惱的位次，進入斷煩惱的位次。什麼是『廢位不更入位』？指捨棄位次而秘密領悟頓悟法門的人，不進入次第的位次。什麼是『不廢位不更入位』？指安住于果位的二乘修行者。什麼是『不廢位而更入位』？指等待後續因緣的人，也是指沒有捨棄位次而秘密領悟，進入更高的位次。通教（通於三乘的教法）、別教（菩薩的教法），對於智慧和位次的分析，也應該如此。
問： 捨棄后又修習，或許有益處，捨棄后不修習，有什麼益處呢？ 答： 自然有捨棄后修習而獲得益處的情況。
【English Translation】 English version No longer hearing the teachings. What is 『abandoning teachings and then hearing teachings』? For example, abandoning the good deeds of the Six Perfections (ṣaṭ-pāramitā, the six ways to cross over to the other shore: generosity, discipline, patience, diligence, concentration, and wisdom), and instead hearing the good teachings about the principles of emptiness, signlessness, and non-action ('亡三'). What is 『abandoning teachings and not hearing teachings』? For example, Arhats (those who have attained the fruit of the Two Vehicles – Śrāvakayāna and Pratyekabuddhayāna), having abandoned the teachings, enter into Nirvāṇa. What is 『not abandoning teachings and then hearing teachings』? For example, students who study according to the gradual path, simultaneously hear the teachings of the Small Vehicle and the Great Vehicle in the Vaipulya Sutras (方等). What is 『neither abandoning nor hearing』? It refers to those who secretly enter the sudden enlightenment Dharma gate without abandoning the teachings.
Furthermore, there are 『abandoning wisdom and then cultivating wisdom』, 『not abandoning wisdom and then cultivating wisdom』, 『abandoning wisdom and not cultivating wisdom』, and 『not abandoning wisdom and not cultivating wisdom』. What is 『abandoning wisdom and then cultivating wisdom』? A Tripiṭaka Bodhisattva (三藏菩薩) abandons their own wisdom and instead cultivates the wisdom of non-origination (anutpāda-jñāna, the wisdom of the non-arising and non-ceasing of things). What is 『not abandoning wisdom and then cultivating wisdom』? A Śrāvaka (聲聞) who abides in the fruit (of Arhatship), does not abandon their own wisdom, but still travels and observes, learning the wisdom of non-origination, but in reality, they do not use skillful wisdom to sever afflictions. Also, those who practice according to the gradual path are like this. What is 『not abandoning wisdom and not cultivating wisdom』? It also refers to a Śrāvaka who abides in the fruit, having the thought of birth and death liberation (生滅度想), and is unwilling to cultivate the Mahāyāna Dharma. For example, the four disciples, upon understanding, said: 『In the past, my body was tired and lazy, only thinking about emptiness, signlessness, and wishlessness, and for the Dharma of the Bodhisattva, I had no desire or joy』 – this is the case. And those who await subsequent conditions are also like this. What is 『abandoning wisdom and not cultivating wisdom』? A Bodhisattva who abandons the wisdom of the Tripiṭaka, degenerating into all kinds of evil, is like this. It also refers to abandoning wisdom and then secretly entering the sudden enlightenment Dharma gate, not cultivating expedient wisdom.
Furthermore, there are 『abandoning position and then entering position』, 『abandoning position and not entering position』, 『not abandoning and not entering』, and 『not abandoning and then entering』. What is 『abandoning position and then entering position』? A Tripiṭaka Bodhisattva abandons the position of not severing afflictions and enters the position of severing afflictions. What is 『abandoning position and not entering position』? It refers to those who abandon position and secretly realize the sudden enlightenment Dharma gate, not entering the positions of the gradual path. What is 『not abandoning position and not entering position』? It refers to the Arhats who abide in the fruit. What is 『not abandoning position and then entering position』? It refers to those who await subsequent conditions, and also refers to those who have not abandoned position but secretly realize and enter a higher position. The analysis of wisdom and position in the Common Teaching (通教, teachings common to the three vehicles) and the Distinct Teaching (別教, the unique teachings for Bodhisattvas) should also be like this.
Question: Abandoning and then cultivating may have benefits, but what benefits are there in abandoning and not cultivating? Answer: Naturally, there are cases where abandoning and then cultivating leads to benefits.
。自有訶廢，聞雖不修，而有恥小鄙劣，折其取證之心，亦是有益。又，齊其斷結，謂言無益，迴心入大，即是得益(云云)。
八開粗位、顯妙位者，若破三顯一，相待之意，可得如前。即三是一，絕待之意，義則不爾。何者？昔權蘊實，如華含蓮；開權顯實，如華開蓮現。離此華已無別更蓮；離此粗已無別更妙。何須破粗往妙？但開權位即顯妙位也。
開生死粗心者，明凡夫有反覆，易發菩提心。生死即涅槃，無二無別，即粗是妙也。若始從凡夫，發析、體、別、圓四心者，亦是四位初心。皆是因緣所生心，即此因緣，即空、即假、即中，與圓初心無二無別。諸初心是乳顯妙，即是置毒乳中，即能殺人。殺有奢促，若按位而妙，即成假名妙。若進入方便，成相似妙。若進入理，即成分真妙(云云)。
若開六度權位行者，檀即因緣生法，即空、即假、即中。開檀得見佛性，乃至般若亦復如是。亦名置毒乳中，即能殺人。按位即假名妙。若進方便，成相似妙。若進入理，成分真妙(云云)。方便聲聞未入位者，開權顯實亦如是。
三藏斷結位，若未開權，永無反覆，如焦種無芽。今開析空，即假、即中，如置毒酪中，亦能殺人。按粗即妙，是相似位。若進入，隨位判妙也。
次、開
【現代漢語翻譯】 現代漢語譯本：即使是訶責和廢棄，聽聞佛法后即使沒有修行，但如果能因此羞於渺小和鄙陋，從而折斷其追求小乘證悟之心，也是有益的。此外，如果認為斷除煩惱沒有益處，但能迴心向大乘，這就是獲得了利益（以上所述）。
關於開啟粗位、顯現妙位，如果是破三顯一，從相對的角度來看，可以如前所述理解。但如果認為三即是一，是絕對的角度，那麼意義就不同了。為什麼呢？過去權法蘊含實法，就像花包含蓮花；開啟權法顯現實法，就像花開蓮花顯現。離開這花就沒有別的蓮花；離開這粗位就沒有別的妙位。何須破除粗位前往妙位？只要開啟權位，就顯現了妙位。
關於開啟生死粗心，說明凡夫有反覆，容易發起菩提心。生死即是涅槃，沒有二者之分，粗位即是妙位。如果一開始就從凡夫，發起析空觀、體空觀、別相觀、圓融觀這四種心，這也是四種位次的初心。這些都是因緣所生的心，而這因緣，即是空、即是假、即是中，與圓頓的初心沒有二者之分。各種初心就像是含有毒藥的乳汁，能殺人。殺人有快慢之分，如果按位次來談妙，就成了假名妙。如果進入方便位，就成了相似妙。如果進入理位，就成了分真妙（以上所述）。
如果開啟六度（Dāna-pāramitā，佈施；Śīla-pāramitā，持戒；Kṣānti-pāramitā，忍辱；Vīrya-pāramitā，精進；Dhyāna-pāramitā，禪定；Prajñā-pāramitā，般若）的權位之行，佈施（Dāna-pāramitā）即是因緣所生法，即是空、即是假、即是中。開啟佈施（Dāna-pāramitā）就能得見佛性，乃至般若（Prajñā-pāramitā）也是如此。這也叫做置毒乳中，即能殺人。按位次來說就是假名妙。如果進入方便位，就成了相似妙。如果進入理位，就成了分真妙（以上所述）。方便聲聞（Śrāvaka）未入位者，開啟權法顯現實法也是如此。
三藏教（Tripiṭaka）斷結位，如果未開啟權法，永遠沒有反覆，就像焦芽敗種無法發芽。現在開啟析空觀，即是假、即是中，就像置毒于酪中，也能殺人。按粗位即是妙位，是相似位。如果進入，就隨位次來判別妙位。
接下來，開啟……
【English Translation】 English version: Even with criticism and rejection, hearing the Dharma, even without practice, if one can be ashamed of being small and inferior, thereby breaking the heart of seeking Hinayana enlightenment, it is also beneficial. Furthermore, if one thinks that cutting off afflictions is not beneficial, but can turn one's heart towards Mahayana, then this is gaining benefit (as mentioned above).
Regarding opening the coarse positions and revealing the wonderful positions, if it is 'breaking three and revealing one,' from a relative perspective, it can be understood as before. But if it is thought that 'three are one,' from an absolute perspective, then the meaning is different. Why? In the past, provisional teachings contained real teachings, like a flower containing a lotus; opening the provisional teachings reveals the real teachings, like a flower opening and the lotus appearing. Apart from this flower, there is no other lotus; apart from this coarse position, there is no other wonderful position. Why break the coarse position to go to the wonderful position? As long as the provisional position is opened, the wonderful position is revealed.
Regarding opening the coarse mind of birth and death, it explains that ordinary people have reversals and are prone to generating Bodhicitta (the mind of enlightenment). Birth and death are Nirvana, without duality or difference, the coarse position is the wonderful position. If one starts from an ordinary person and generates the four minds of analytical emptiness, substantial emptiness, distinct characteristics, and perfect integration, these are also the initial minds of the four positions. These are all minds born from conditions, and these conditions are emptiness, provisionality, and the middle way, without duality or difference from the perfect and sudden initial mind. All initial minds are like milk containing poison, which can kill people. Killing has fast and slow aspects. If one discusses the wonderful according to the position, it becomes the nominal wonderful. If one enters the expedient position, it becomes the similar wonderful. If one enters the principle position, it becomes the partial real wonderful (as mentioned above).
If one opens the provisional position practice of the Six Perfections (Dāna-pāramitā, giving; Śīla-pāramitā, morality; Kṣānti-pāramitā, patience; Vīrya-pāramitā, vigor; Dhyāna-pāramitā, meditation; Prajñā-pāramitā, wisdom), giving (Dāna-pāramitā) is the Dharma born from conditions, which is emptiness, provisionality, and the middle way. Opening giving (Dāna-pāramitā) allows one to see the Buddha-nature, and so on, even Prajñā (Prajñā-pāramitā) is the same. This is also called putting poison in milk, which can kill people. According to the position, it is the nominal wonderful. If one enters the expedient position, it becomes the similar wonderful. If one enters the principle position, it becomes the partial real wonderful (as mentioned above). For Śrāvakas (voice-hearers) in the expedient who have not entered the position, opening the provisional and revealing the real is also the same.
In the Tripiṭaka (Three Baskets) teaching, the position of cutting off afflictions, if the provisional has not been opened, there will never be reversal, like a scorched seed that cannot sprout. Now opening analytical emptiness, which is provisionality and the middle way, is like putting poison in cheese, which can also kill people. According to the coarse position, it is the wonderful position, which is the similar position. If one enters, then the wonderful position is judged according to the position.
Next, opening...
通教二乘、菩薩，亦如是。出假菩薩位者，決了此假，假即是中，如置毒生蘇，而能殺人。按粗即妙，是相似位。若進入，隨位判妙。
若開別教十信位者，同前。若開十住者，同二乘(云云)。若開十行位者，同通教出假菩薩。若開十回向、伏無明位，即此而中，是名置毒熟蘇，即能殺人。按粗即妙，是相似位。若進入，隨位判妙。
若登地之位不決了者，只是拙度之位。今決此權，令得顯實，即是置毒醍醐而殺於人。
按粗即妙，是十住位。若進入，隨位判妙。若決諸權，或按位妙，或進入妙，無粗可待，同成一妙，其義已顯。今更譬說，譬如小國大臣，來朝大國，失本位次，雖預行伍，限外空官。若大國小臣，心膂憑寄，爵乃未高，他所敬貴。諸教諸位，決粗入妙，雖得入流，欲比圓教八妙，猶是從鈍中來。圓教發心，雖未入位，能知如來秘密之藏，即喚作佛。初心尚然，何況后位乎！(云云)。
九、引《涅槃》五譬，成四教位。若不將四教釋譬，譬不可解。若非五譬判四教位，取信為難。若信經文，則位義易曉。解諸位意，彼譬冷然。彼此相須，可謂兼美者也。彼文云：「凡夫，如乳。須陀洹，如酪。斯陀含，如生蘇。阿那含，如熟蘇。阿羅漢、支佛、佛，如醍醐。」此譬三藏五
【現代漢語翻譯】 現代漢語譯本 通教的聲聞乘和緣覺乘（二乘）以及菩薩，也是如此。從出假菩薩位出來的人，如果能決斷了這虛假之法，就會明白假即是中道。這就像在生蘇中下毒，反而能殺人一樣。按粗顯妙，這是相似位。如果進入，就隨著所處的位次來判斷是否為妙。 如果開啟別教的十信位，與之前所說相同。如果開啟十住位，與二乘相同。如果開啟十行位，與通教的出假菩薩相同。如果開啟十回向位，伏藏無明，即在此處而入中道，這叫做置毒熟蘇，即能殺人。按粗顯妙，這是相似位。如果進入，就隨著所處的位次來判斷是否為妙。 如果登地之位沒有決斷，就只是拙度的位次。現在決斷這權巧之法，使其顯現真實，這就是置毒醍醐而殺人。 按粗顯妙，是十住位。如果進入，就隨著所處的位次來判斷是否為妙。如果決斷了各種權巧之法，或者按位顯妙，或者進入顯妙，沒有粗可待，都成為一妙，其中的意義已經很明顯了。現在再用譬喻來說明，譬如小國的大臣，來朝見大國，失去了本來的位次，雖然參與了行列，也只是限外的空官。如果是大國的小臣，是君王的心腹，可以憑靠和寄託，即使爵位不高，也會受到他人的尊敬和看重。各個教派的各個位次，決斷粗法而進入妙法，雖然得以入流，但要與圓教的八妙相比，仍然是從遲鈍中而來。圓教的發心，即使沒有進入位次，也能知道如來秘密的寶藏，就可以稱作佛。最初的發心尚且如此，更何況是後面的位次呢！ 九、引用《涅槃經》的五個譬喻，來成就四教的位次。如果不將四教來解釋這些譬喻，這些譬喻就無法理解。如果不是用這五個譬喻來判斷四教的位次，就難以讓人信服。如果相信經文，那麼位次的意義就容易理解。如果理解了各個位次的意義，這些譬喻就會變得清晰明瞭。彼此相互需要，可以說是兼具美好之處。經文中說：『凡夫，如乳。須陀洹（Srota-apanna，入流果），如酪。斯陀含（Sakrdagamin，一來果），如生蘇。阿那含（Anagamin，不還果），如熟蘇。阿羅漢（Arhat，無學），支佛（Pratyekabuddha，緣覺），佛（Buddha，佛陀），如醍醐。』這個譬喻是三藏教的五
【English Translation】 English version The Two Vehicles (Sravakas and Pratyekabuddhas) and Bodhisattvas of the Common Teaching are also like this. Those who emerge from the Provisional Bodhisattva position, if they resolve this provisionality, will realize that the provisional is the Middle Way. It is like placing poison in fresh cream, which can then kill. 'Pressing the coarse to reveal the wonderful' is a position of resemblance. If one enters, the wonderful is judged according to the position. If one opens the Ten Faiths position of the Distinct Teaching, it is the same as before. If one opens the Ten Abodes position, it is the same as the Two Vehicles. If one opens the Ten Practices position, it is the same as the Provisional Bodhisattva of the Common Teaching. If one opens the Ten Dedications position, subduing ignorance, then right here one enters the Middle Way. This is called placing poison in ripened cream, which can then kill. 'Pressing the coarse to reveal the wonderful' is a position of resemblance. If one enters, the wonderful is judged according to the position. If the position of the Ground (Bhumi) is not resolved, it is merely a position of clumsy measure. Now, resolving this expedient, causing it to reveal the real, is placing poison in ghee and killing people. Pressing the coarse to reveal the wonderful' is the Ten Abodes position. If one enters, the wonderful is judged according to the position. If one resolves all expedients, either pressing the position to reveal the wonderful, or entering to reveal the wonderful, there is no coarse to await, all becoming one wonderful. The meaning is already clear. Now, let's use an analogy: it's like a minister of a small country coming to the court of a large country, losing his original position. Although he participates in the ranks, he is merely an empty official outside the limits. If a small official of a large country is the heart and limbs of the ruler, relied upon and entrusted, even if his rank is not high, he will be respected and valued by others. The various positions of the various teachings, resolving the coarse to enter the wonderful, although they can enter the stream, to compare with the eight wonderfuls of the Perfect Teaching, they still come from dullness. The aspiration of the Perfect Teaching, even if it has not entered a position, can know the secret treasury of the Tathagata (Tathagata, 如來), and is called a Buddha. The initial aspiration is already like this, how much more so the later positions! Nine, citing the five metaphors of the Nirvana Sutra, to accomplish the positions of the Four Teachings. If one does not use the Four Teachings to explain these metaphors, the metaphors cannot be understood. If one does not use these five metaphors to judge the positions of the Four Teachings, it is difficult to gain trust. If one believes the sutra text, then the meaning of the positions is easily understood. If one understands the meaning of the various positions, these metaphors become clear. They need each other, which can be said to be both beautiful. The text says: 'Ordinary people are like milk. Srota-apanna (Srota-apanna, 入流果) are like curds. Sakrdagamin (Sakrdagamin, 一來果) are like fresh butter. Anagamin (Anagamin, 不還果) are like ripened butter. Arhat (Arhat, 無學), Pratyekabuddha (Pratyekabuddha, 緣覺), and Buddha (Buddha, 佛陀) are like ghee.' This metaphor is the five of the Tripitaka Teaching.
位。何者？凡夫全生，未能除惑，菩薩亦爾，但得如乳。須陀洹破見，革凡成聖，如乳變為酪。斯陀含侵六品思，故如生蘇。阿那含欲界思盡，故如熟蘇。阿羅漢、支佛、佛，皆斷三界見思盡，故同稱醍醐。故《釋論》云：「聲聞經中，稱阿羅漢地為佛地。故共為一味也。」
問：
此經以三藏菩薩為上草。彼經云何以菩薩為乳味？答：
經取化他邊強，喻之上草。此中自證力弱，同凡夫為乳味(云云)。
三十二云：「凡夫如雜血乳；須陀洹、斯陀含如凈乳；阿那含如酪；阿羅漢如生蘇；支佛、菩薩如熟蘇；佛如醍醐。」此譬通教五位也。凡夫不斷惑，乳猶雜血。二果侵思未多，同初果如乳。三果欲思已盡，故如酪。四果見思俱盡，如生蘇。支佛智利侵習，小勝聲聞，故共菩薩如熟蘇。十地名佛地，即是醍醐。
前以菩薩同凡味，故知是三藏。今以菩薩同支佛，故知是通。若不作通釋譬義，何由可解(云云)。
妙法蓮華經玄義卷第五上
妙法蓮華經玄義卷第五下
天臺智者大師說
第九卷：「凡夫佛性，如牛新生，血乳未別。聲聞佛性，如清凈乳。支佛如酪。菩薩如生、熟蘇。佛如醍醐。」此譬別教五位。
乳譬無明，血譬四住。凡夫具此，故言
【現代漢語翻譯】 現代漢語譯本：
位。指的是什麼呢？凡夫完全處於生死輪迴中，未能斷除迷惑，菩薩也是如此，但就像乳一樣。須陀洹（Srota-apanna，入流果）斷除見惑，從凡夫轉變為聖人，就像乳變成了酪。斯陀含（Sakrdagamin，一來果）減少了六品思惑，所以像生酥。阿那含（Anagamin，不還果）斷盡欲界思惑，所以像熟酥。阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺佛）、佛，都斷盡了三界見思惑，所以都稱為醍醐。因此，《釋論》中說：『在聲聞乘的經典中，稱阿羅漢的境界為佛的境界。所以共同為一種味道。』
問：
這部經以三藏菩薩為上等草藥。那部經為什麼以菩薩為乳味？
答：
那部經側重於教化他人，所以比喻為上等草藥。這部經中菩薩的自證能力較弱，與凡夫一樣為乳味（等等）。
三十二云：『凡夫如雜血乳；須陀洹、斯陀含如凈乳；阿那含如酪；阿羅漢如生酥；辟支佛、菩薩如熟酥；佛如醍醐。』這個比喻是通教的五個階位。凡夫不斷惑，乳就像摻雜了血。二果減少思惑不多，與初果一樣如乳。三果欲界思惑已經斷盡，所以像酪。四果見思惑都斷盡，像生酥。辟支佛智慧銳利，減少了習氣，稍微勝過聲聞，所以與菩薩一樣如熟酥。十地菩薩稱為佛地，就是醍醐。
前面以菩薩與凡夫同味，所以知道是三藏教。現在以菩薩與辟支佛相同，所以知道是通教。如果不作通教的解釋和比喻，怎麼能夠理解呢（等等）。
《妙法蓮華經玄義》卷第五上
《妙法蓮華經玄義》卷第五下
天臺智者大師說
第九卷：『凡夫的佛性，就像牛剛出生，血和乳沒有分開。聲聞的佛性，就像清凈的乳。辟支佛像酪。菩薩像生酥、熟酥。佛像醍醐。』這個比喻是別教的五個階位。
乳比喻無明，血比喻四住地惑。凡夫具備這些，所以說 English version:
Position. What is it referring to? Ordinary beings are entirely within the cycle of birth and death, unable to eliminate delusions, and Bodhisattvas are the same, but like milk. Srota-apanna (Stream-enterer) eradicates the views of delusion, transforming from an ordinary being into a sage, like milk turning into yogurt. Sakrdagamin (Once-returner) diminishes the six grades of thought delusions, so it is like raw butter. Anagamin (Non-returner) completely eradicates thought delusions of the desire realm, so it is like cooked butter. Arhat (Worthy One), Pratyekabuddha (Solitary Buddha), and Buddha, all completely eradicate the views and thought delusions of the three realms, so they are all called ghee. Therefore, the Shilun says: 'In the Sutras of the Sravaka vehicle, the state of Arhat is called the state of Buddha. So they share the same flavor.'
Question:
This Sutra considers the Tripitaka Bodhisattva as superior grass. Why does that Sutra consider the Bodhisattva as the flavor of milk?
Answer:
That Sutra emphasizes teaching others, so it is likened to superior grass. In this Sutra, the Bodhisattva's self-realization power is weak, the same as ordinary beings, as the flavor of milk (etc.).
Thirty-two says: 'Ordinary beings are like milk mixed with blood; Srota-apanna and Sakrdagamin are like pure milk; Anagamin is like yogurt; Arhat is like raw butter; Pratyekabuddha and Bodhisattva are like cooked butter; Buddha is like ghee.' This analogy represents the five stages of the Common Teaching. Ordinary beings do not eradicate delusions, milk is like mixed with blood. The Second Fruit diminishes thought delusions not much, the same as the First Fruit, like milk. The Third Fruit has already eradicated thought delusions of the desire realm, so it is like yogurt. The Fourth Fruit has eradicated both views and thought delusions, like raw butter. Pratyekabuddha's wisdom is sharp, diminishing habitual tendencies, slightly surpassing Sravakas, so together with Bodhisattvas, they are like cooked butter. The Ten Bhumis are called the Buddha-ground, which is ghee.
Previously, the Bodhisattva was of the same flavor as ordinary beings, so it is known to be the Tripitaka Teaching. Now, the Bodhisattva is the same as the Pratyekabuddha, so it is known to be the Common Teaching. If one does not make the explanation and analogy of the Common Teaching, how can it be understood (etc.).
Profound Meaning of the Lotus Sutra, Scroll 5, Part 1
Profound Meaning of the Lotus Sutra, Scroll 5, Part 2
Said by Great Master Zhiyi of Tiantai
Ninth Scroll: 'The Buddha-nature of ordinary beings is like a newborn calf, where blood and milk are not separated. The Buddha-nature of Sravakas is like pure milk. Pratyekabuddha is like yogurt. Bodhisattva is like raw and cooked butter. Buddha is like ghee.' This analogy represents the five stages of the Distinct Teaching.
Milk is an analogy for ignorance, blood is an analogy for the four abodes of affliction. Ordinary beings possess these, so it is said
【English Translation】 Position. What is it referring to? Ordinary beings are entirely within the cycle of birth and death, unable to eliminate delusions, and Bodhisattvas are the same, but like milk. Srota-apanna (Stream-enterer) eradicates the views of delusion, transforming from an ordinary being into a sage, like milk turning into yogurt. Sakrdagamin (Once-returner) diminishes the six grades of thought delusions, so it is like raw butter. Anagamin (Non-returner) completely eradicates thought delusions of the desire realm, so it is like cooked butter. Arhat (Worthy One), Pratyekabuddha (Solitary Buddha), and Buddha, all completely eradicate the views and thought delusions of the three realms, so they are all called ghee. Therefore, the 'Shilun' says: 'In the Sutras of the Sravaka vehicle, the state of Arhat is called the state of Buddha. So they share the same flavor.' Question: This Sutra considers the Tripitaka Bodhisattva as superior grass. Why does that Sutra consider the Bodhisattva as the flavor of milk? Answer: That Sutra emphasizes teaching others, so it is likened to superior grass. In this Sutra, the Bodhisattva's self-realization power is weak, the same as ordinary beings, as the flavor of milk (etc.). Thirty-two says: 'Ordinary beings are like milk mixed with blood; Srota-apanna and Sakrdagamin are like pure milk; Anagamin is like yogurt; Arhat is like raw butter; Pratyekabuddha and Bodhisattva are like cooked butter; Buddha is like ghee.' This analogy represents the five stages of the Common Teaching. Ordinary beings do not eradicate delusions, milk is like mixed with blood. The Second Fruit diminishes thought delusions not much, the same as the First Fruit, like milk. The Third Fruit has already eradicated thought delusions of the desire realm, so it is like yogurt. The Fourth Fruit has eradicated both views and thought delusions, like raw butter. Pratyekabuddha's wisdom is sharp, diminishing habitual tendencies, slightly surpassing Sravakas, so together with Bodhisattvas, they are like cooked butter. The Ten Bhumis are called the Buddha-ground, which is ghee. Previously, the Bodhisattva was of the same flavor as ordinary beings, so it is known to be the Tripitaka Teaching. Now, the Bodhisattva is the same as the Pratyekabuddha, so it is known to be the Common Teaching. If one does not make the explanation and analogy of the Common Teaching, how can it be understood (etc.). 'Profound Meaning of the Lotus Sutra', Scroll 5, Part 1 'Profound Meaning of the Lotus Sutra', Scroll 5, Part 2 Said by Great Master Zhiyi of Tiantai Ninth Scroll: 'The Buddha-nature of ordinary beings is like a newborn calf, where blood and milk are not separated. The Buddha-nature of Sravakas is like pure milk. Pratyekabuddha is like yogurt. Bodhisattva is like raw and cooked butter. Buddha is like ghee.' This analogy represents the five stages of the Distinct Teaching. Milk is an analogy for ignorance, blood is an analogy for the four abodes of affliction. Ordinary beings possess these, so it is said
雜血。十住已斷四住之血，與二乘齊，故言聲聞如乳。十住後心，理明智利，類支佛侵習，故言如酪。十行破塵沙，如生蘇。十回向，破界外塵沙，如熟蘇。故言菩薩如生、熟蘇。登地破無明，顯佛性，得一身無量身，百佛世界八相作佛，故言佛如醍醐。
二十五云：「雪山有草，名為忍辱。牛若食者，即得醍醐。」牛喻凡夫，草喻八正。能修八正，即見佛性，名得醍醐。此譬圓教，行大直道，觀一切眾生，即涅槃相，不復可滅。圓信、圓行不由歷別，於一生中，即入初住，得見佛性。如牛食忍草，不歷四味，卓出醍醐，故知圓教意也。忍草譬境妙，牛譬智妙，食者譬行妙，出醍醐譬位妙，此圓意也。牛食余草，血乳轉變，歷四味已，方成醍醐。余方便教，境、智、行、位，皆粗意也。
前四譬，即有四處明醍醐。四教明佛智各異，俱既稱佛，同指佛智以為醍醐。藏、通二佛不明中道，但取果頭佛二諦智為醍醐。別教登地破無明，即能作佛，以中道理智為醍醐。圓教初住得中道智，亦稱為醍醐。《纓珞》云：「頓悟世尊」，即此初住智為醍醐也。前兩醍醐是權非實，故有教而無人。別教醍醐名權理實，圓教醍醐名理俱實。以是義故，前三位、五味皆粗，圓教一味皆妙。
第二十七卷云：「譬如有人
【現代漢語翻譯】 現代漢語譯本 雜血：十住位的菩薩已經斷除了四住地的煩惱之血，與聲聞、緣覺的境界相同，所以說聲聞如乳。十住位之後的菩薩，對真理的理解更加透徹，智慧更加銳利，類似於緣覺侵習的境界，所以說如酪。十行位的菩薩破除了塵沙惑，如生酥。十回向位的菩薩，破除了界外的塵沙惑，如熟酥。所以說菩薩如生酥、熟酥。登地位的菩薩破除了無明，顯現了佛性，得到一身無量身，在百佛世界示現八相成佛，所以說佛如醍醐（最上妙味）。 《二十五云》中說：『雪山有一種草，名為忍辱。牛如果吃了這種草，就能得到醍醐。』牛比喻凡夫，草比喻八正道。能夠修習八正道，就能見到佛性，這叫做得到醍醐。這譬喻的是圓教，修行大道，觀一切眾生，即是涅槃之相，不再需要滅度。圓教的信、行不經歷次第，在一生中，就能進入初住位，得見佛性。如同牛吃了忍辱草，不經歷乳、酪、生酥、熟酥四味，直接得到醍醐，所以知道圓教的意義。忍辱草譬喻境妙，牛譬喻智妙，吃草譬喻行妙，出醍醐譬喻位妙，這是圓教的意義。牛吃其他的草，血變成乳，乳轉變，經歷四味之後，才能成為醍醐。其他的方便教，境、智、行、位，都是粗淺的意義。 前面的四個譬喻，都有四處說明醍醐。四教說明佛的智慧各有不同，都稱為佛，都指向佛智作為醍醐。藏教、通教的佛不明中道，只是取果位佛的二諦智作為醍醐。別教登地位的菩薩破除無明，就能成佛，以中道的理智作為醍醐。圓教初住位的菩薩得到中道智，也稱為醍醐。《纓珞經》中說：『頓悟世尊』，就是指這初住位的智慧為醍醐。前面兩種醍醐是權巧而非真實，所以有教而無人。別教的醍醐名為權理實，圓教的醍醐名為理俱實。因為這個緣故，前三位、五味都粗淺，圓教的一味都精妙。 第二十七卷中說：『譬如有人』
【English Translation】 English version Mixed Blood: Bodhisattvas in the Ten Abodes have already severed the blood of the Four Abodes of Afflictions, reaching the same state as Sravakas and Pratyekabuddhas. Therefore, it is said that Sravakas are like milk. Bodhisattvas after the Ten Abodes have a clearer understanding of truth and sharper wisdom, similar to the encroaching habits of Pratyekabuddhas, so it is said to be like cream. Bodhisattvas in the Ten Practices break through the dust and sand delusions, like fresh ghee. Bodhisattvas in the Ten Dedications break through the dust and sand delusions beyond the realms, like ripened ghee. Therefore, it is said that Bodhisattvas are like fresh and ripened ghee. Bodhisattvas who attain the Bhumi (ground or stage) break through ignorance, reveal Buddha-nature, attain one body with limitless bodies, and manifest the eight aspects of Buddhahood in hundreds of Buddha-worlds. Therefore, it is said that Buddhas are like the finest ghee (the most supreme flavor). The Twenty-fifth Cloud says: 'In the Himalayas, there is a grass called forbearance. If a cow eats this grass, it will obtain the finest ghee.' The cow is a metaphor for ordinary beings, and the grass is a metaphor for the Eightfold Path. If one can cultivate the Eightfold Path, one can see Buddha-nature, which is called obtaining the finest ghee. This is a metaphor for the Perfect Teaching, practicing the great direct path, viewing all sentient beings as the aspect of Nirvana, no longer needing extinction. The faith and practice of the Perfect Teaching do not go through stages; in one lifetime, one can enter the first abode and see Buddha-nature. Just as a cow eats the grass of forbearance and does not go through the four flavors of milk, cream, fresh ghee, and ripened ghee, but directly obtains the finest ghee, so one knows the meaning of the Perfect Teaching. The grass of forbearance is a metaphor for the wonderful realm, the cow is a metaphor for the wonderful wisdom, eating the grass is a metaphor for the wonderful practice, and obtaining the finest ghee is a metaphor for the wonderful position. This is the meaning of the Perfect Teaching. If a cow eats other grass, the blood turns into milk, and the milk transforms, going through the four flavors before becoming the finest ghee. The other expedient teachings have crude meanings in realm, wisdom, practice, and position. The previous four metaphors all have four places explaining the finest ghee. The Four Teachings explain that the wisdom of the Buddhas is different, but all are called Buddhas, and all point to Buddha-wisdom as the finest ghee. The Buddhas of the Tripitaka Teaching and the Shared Teaching do not understand the Middle Way, but only take the Two Truths wisdom of the Buddha in the fruition position as the finest ghee. Bodhisattvas who attain the Bhumi in the Distinct Teaching break through ignorance and can become Buddhas, using the Middle Way of reason and wisdom as the finest ghee. Bodhisattvas in the first abode of the Perfect Teaching obtain the Middle Way wisdom, which is also called the finest ghee. The 'Garland Sutra' says: 'Sudden enlightenment of the World Honored One,' which refers to the wisdom of this first abode as the finest ghee. The previous two kinds of finest ghee are expedient and not real, so there is teaching but no person. The finest ghee of the Distinct Teaching is called expedient in principle and real, and the finest ghee of the Perfect Teaching is called principle and reality together. For this reason, the previous three positions and five flavors are all crude, and the one flavor of the Perfect Teaching is all wonderful. The Twenty-seventh Scroll says: 'For example, if a person'
，置毒乳中，則能殺人。乃至醍醐，亦能殺人。」此譬兩用：一、通約漸、頓，明不定教，處處皆得見佛性也。二、約行不定。行人心行，譬之如乳。實相智譬之以毒，毒有殞命之能，此智有破無明之力。久遠劫來，說實相毒，置於凡夫心乳，毒慧開發，不可為定，或於初味發，或於後味發，不得次第往判，故言置毒乳中，乃至醍醐，遍五味中，悉有殺義。
若眾生始於凡地，得聞《華嚴》，即便見理，入佛慧者，此是血乳殺人。若先得十住，今《華嚴》得悟，即是酪中殺人。十行悟者，是生蘇殺人。十回向悟者，是熟蘇殺人。諸地更悟，是醍醐中殺人。若過去，先是圓教中假名、相似之位，今聞《華嚴》得悟者，亦是乳中殺人，亦是酪、生熟等蘇中殺人。若先是諸住、諸行等位，今更聞《華嚴》，得增道損生，即是于醍醐中殺人(云云)。
若歷三藏教中，凡夫及方便位，及菩薩位，聞三藏教，于中即能密見中道，即是乳中殺人。若四果位，密見中道，即是酪中殺人。顯露教中，無此事也。
若通教中，凡夫及三乘方便位，若聞通教密見佛性，即是乳中殺人。若入位者，秘密而去，即是酪中殺人。若菩薩道種智中去，即是生蘇殺人。九地中去，即是熟蘇殺人。十地中去，即是醍醐中殺人。通教聲
【現代漢語翻譯】 現代漢語譯本： 『如果在乳汁中放入毒藥，就能殺人。乃至在醍醐（最好的牛乳製品）中放毒，也能殺人。』這個比喻有兩種用法：一、總括漸教和頓教，說明不定教義，處處都能見到佛性。二、關於修行不定。修行人的心行，譬如乳汁。實相智慧譬如毒藥，毒藥有使人喪命的能力，這種智慧有破除無明（佛教術語，指根本的迷惑和愚昧）的力量。從久遠劫以來，宣說實相之毒，放入凡夫的心乳中，毒慧開發，不可確定，或者在初味時發作，或者在後味時發作，不能按次第來判斷，所以說在乳汁中放毒，乃至在醍醐中，遍及五味，都有殺的作用。
如果眾生最初在凡夫的地位，得聞《華嚴經》，就能見到真理，進入佛的智慧，這就是血乳殺人。如果先得到十住位，現在聽《華嚴經》而開悟，就是在酪中殺人。十行位開悟，是生蘇殺人。十回向位開悟，是熟蘇殺人。諸地位更開悟，是醍醐中殺人。如果過去先是圓教中的假名、相似之位，現在聽聞《華嚴經》而開悟，也是乳中殺人，也是酪、生熟等蘇中殺人。如果先前是諸住、諸行等位，現在再聽《華嚴經》，得到增道損生的效果，就是在醍醐中殺人（等等）。
如果歷經三藏教（佛教經典的總稱）中，凡夫以及方便位，以及菩薩位，聽聞三藏教，從中就能秘密地見到中道（不偏不倚的真理），這就是乳中殺人。如果四果位（聲聞乘修行的最高果位），秘密地見到中道，就是在酪中殺人。在顯露教中，沒有這種事。
如果在通教（佛教的一種教義）中，凡夫以及三乘方便位，如果聽聞通教秘密地見到佛性，就是在乳中殺人。如果進入果位的人，秘密地離去，就是在酪中殺人。如果菩薩在道種智中離去，就是生蘇殺人。在九地中離去，就是熟蘇殺人。在十地中離去，就是在醍醐中殺人。通教聲
【English Translation】 English version: 'If poison is placed in milk, it can kill people. Even if poison is placed in ghee (the finest dairy product), it can kill people.' This analogy has two uses: First, it encompasses both gradual and sudden teachings, illustrating the indefinite teaching that Buddha-nature can be seen everywhere. Second, it relates to the uncertainty of practice. The mind and actions of a practitioner are like milk. Realized wisdom is like poison; poison has the power to take life, and this wisdom has the power to break through ignorance (Avidya). From time immemorial, the 'poison' of true reality has been spoken of and placed in the 'milk' of ordinary people's minds. The development of poisonous wisdom is not fixed; it may occur at the initial stage or at a later stage. It cannot be judged sequentially. Therefore, it is said that placing poison in milk, even in ghee, throughout the five flavors, all have the effect of killing.
If sentient beings initially, in the state of ordinary beings, hear the Avatamsaka Sutra (Flower Garland Sutra), they can see the truth and enter the wisdom of the Buddha; this is 'killing with blood-milk'. If they have already attained the Ten Abodes (Dashabhumi), and now attain enlightenment through the Avatamsaka Sutra, it is 'killing in curds'. Enlightenment in the Ten Practices (Dashacharyas) is 'killing with fresh butter'. Enlightenment in the Ten Dedications (Dashaparinama) is 'killing with cooked butter'. Further enlightenment in the various grounds (Bhumis) is 'killing in ghee'. If in the past, they were in the positions of provisional names and resemblance in the Perfect Teaching (Perfect Enlightenment), and now attain enlightenment upon hearing the Avatamsaka Sutra, it is also 'killing in milk', and also 'killing in curds, fresh butter, cooked butter, etc.' If they were previously in the positions of the various abodes, practices, etc., and now hear the Avatamsaka Sutra again, gaining increased progress in the path and diminishing birth, it is 'killing in ghee' (and so on).
If one goes through the Tripitaka teachings (the collection of Buddhist scriptures), in the positions of ordinary beings, expedient means, and Bodhisattvas, hearing the Tripitaka teachings, they can secretly see the Middle Way (the doctrine of balance and non-extremism) within them; this is 'killing in milk'. If one in the position of the Four Fruits (the highest attainment in the Hearer Vehicle) secretly sees the Middle Way, it is 'killing in curds'. In the explicit teachings, this does not occur.
If in the Common Teaching (a type of Buddhist teaching), ordinary beings and those in the expedient positions of the Three Vehicles, upon hearing the Common Teaching, secretly see Buddha-nature, it is 'killing in milk'. If those who have entered the positions secretly depart, it is 'killing in curds'. If a Bodhisattva departs in the wisdom of the seeds of the path, it is 'killing with fresh butter'. Departing in the Ninth Ground is 'killing with cooked butter'. Departing in the Tenth Ground is 'killing in ghee'. The Sound Hearers of the Common Teaching
聞，但有秘密中殺人，無顯露不定殺也。
若歷別教中，十信聞教去，即是乳中殺人。三十心中去，即是酪殺人，生蘇熟蘇等殺人。登地去，即是醍醐殺人也。
若圓教中，發始聞經即破無明、見佛性，是乳中殺人。六根清凈去，是酪生熟蘇等殺人。若初住去，是醍醐殺人。
若有行人，歷諸教四譬五味過已，方得入圓教醍醐中殺人者，此是破三顯一，相形待為妙。若置毒乳中，味味悉殺人者，此是開權顯實，於一切法中即見中道。故文云：「汝等所行，是菩薩道。」不須更改途易轍而求真實，即粗見妙，故以置毒為喻。
諸經悉有秘密置毒之妙，而未有顯露歷味入妙，亦無顯露決粗即妙。至此《法華》方有二意。同乘寶乘，皆開佛知見，顯露事彰，是故獨稱為妙，其意在此。次第入妙、開粗即妙，各有兩意：按位開入、有增進開入。若言決了聲聞法，是諸經之王，聞已諦思惟，得近無上道，即是按位顯妙。增道損生，即是升進入妙。故《法華》獨稱妙也。
十、明妙位始終者，真如法中無詮次，無一地、二地，法性平等，常自寂然，豈應分別初后始終？良由平等大慧，觀於法界無有若干，能破若干無明，顯出無若干智慧。約此智慧，無始而始，即是初阿；無終而終，即是后茶；無中
【現代漢語翻譯】 現代漢語譯本：聽說，只有秘密地殺人，沒有顯露出來而不確定的殺人。
如果按歷別教（指次第修行的教法）來說，十信位的修行者聽聞教法後退失，就像在乳中殺人。三十心位的修行者退失，就像在酪中殺人，以及在生蘇、熟蘇等階段殺人。登地位的修行者退失，就像在醍醐中殺人。
如果按圓教（指頓悟的教法）來說，剛開始聽聞經典就破除無明、見到佛性，就像在乳中殺人。六根清凈後退失，就像在酪、生蘇、熟蘇等階段殺人。如果從初住位退失，就像在醍醐中殺人。
如果有修行人，經歷了諸教的四譬（譬喻）五味（乳、酪、生蘇、熟蘇、醍醐）之後，才得以進入圓教的醍醐中殺人，這是破除三種權法，顯現唯一的實法，以相對待的方式來顯示妙處。如果將毒藥放在乳中，每一味都殺人，這是開權顯實，在一切法中都能見到中道。所以經文說：『你們所行，是菩薩道。』不需要更改道路或改變車轍而去尋求真實，即在粗淺中見到妙處，所以用置毒來比喻。
諸經都有秘密置毒的妙用，但沒有顯露地經歷五味而入妙，也沒有顯露地決斷粗淺即是妙。只有這部《法華經》才有這兩種含義。一同乘坐寶乘，都開啟佛的知見，顯露的事蹟彰明，所以唯獨稱之為妙，其意義就在這裡。次第入妙、開粗即妙，各有兩種含義：按位開入、有增進開入。如果說決斷了聲聞法，是諸經之王，聽聞后仔細思維，就能接近無上道，這就是按位顯妙。增長道業，損減生死，這就是升進進入妙境。所以《法華經》才獨稱為妙。
十、闡明妙位的始終：在真如法中沒有詮釋的次第，沒有一地、二地，法性平等，常自寂然，哪裡應該分別初后始終呢？正是因為平等的大智慧，觀察法界沒有若干差別，能夠破除若干無明，顯現出無若干智慧。依據這種智慧，無始而始，就是初阿（梵文第一個字母）；無終而終，就是后茶（梵文最後一個字母）；無中。
【English Translation】 English version: I have heard that there is only secret killing, and no uncertain killing that is not revealed.
If according to the different teachings (referring to gradual cultivation), a practitioner in the Ten Faiths stage regresses after hearing the teachings, it is like killing in milk. A practitioner in the Thirty Minds stage regresses, it is like killing in curds, as well as killing in raw butter, cooked butter, etc. A practitioner who has attained the Bhumi (ground or stage) regresses, it is like killing in ghee (clarified butter).
If according to the Perfect Teaching (referring to sudden enlightenment), one breaks through ignorance and sees the Buddha-nature upon first hearing the sutra, it is like killing in milk. Regressing after the six senses are purified is like killing in curds, raw butter, cooked butter, etc. If one regresses from the initial Abode (stage), it is like killing in ghee.
If there is a practitioner who, after experiencing the four parables and five flavors (milk, curds, raw butter, cooked butter, ghee) of various teachings, is able to kill in the ghee of the Perfect Teaching, this is breaking through the three provisional teachings and revealing the one true teaching, using relative means to reveal the wonderful. If poison is placed in the milk, every flavor kills, this is opening the provisional and revealing the real, seeing the Middle Way in all dharmas. Therefore, the sutra says: 'What you practice is the Bodhisattva path.' There is no need to change roads or alter ruts to seek the truth, seeing the wonderful in the coarse, so the analogy of placing poison is used.
All sutras have the wonderful use of secretly placing poison, but none have openly experienced the five flavors to enter the wonderful, nor have they openly decided that the coarse is the wonderful. Only this Lotus Sutra has these two meanings. Riding together on the treasure carriage, all open the Buddha's knowledge and vision, and the revealed events are clear, so it is uniquely called wonderful, and that is the meaning here. Entering the wonderful in sequence, and opening the coarse to be the wonderful, each has two meanings: opening and entering according to position, and opening and entering with advancement. If it is said that deciding on the Sravaka (hearer) Dharma is the king of all sutras, and after hearing it, contemplating it carefully, one can approach the unsurpassed path, this is revealing the wonderful according to position. Increasing the path and decreasing birth and death is advancing into the wonderful realm. Therefore, the Lotus Sutra is uniquely called wonderful.
- Explaining the beginning and end of the wonderful position: In the True Thusness Dharma, there is no order of explanation, no first Bhumi, second Bhumi, the Dharma-nature is equal, always in stillness, how should one distinguish between beginning, end, and middle? It is precisely because of equal great wisdom that one observes that the Dharma realm has no differences, and is able to break through countless ignorance, revealing countless wisdom. According to this wisdom, beginning without beginning is the initial A (the first letter in Sanskrit); ending without ending is the final Tra (the last letter in Sanskrit); without middle.
而論中，即是四十心。雖復差別，則無差別，故名不思議位也。如下文云：「聲聞、緣覺如竹林，新發、不退菩薩等，皆不能知，除諸菩薩眾信力堅固者。」聲聞、緣覺所不能知，此簡三藏、通教兩種二乘也。三藏菩薩，緣真不及聲聞，聲聞尚不知，此菩薩那得知？通教菩薩入真之智，與二乘不殊，二乘不知，彼菩薩亦不知。
今標二乘不知，兩處菩薩亦不能測。發心不知，即指別教十信；不退不能知，即指別教三十心。十住，位不退。十行，行不退。十回向，念不退。此三不退皆不能知。三藏中不退，尚不及二乘；通教中不退，止等二乘，二乘不知，豈重舉菩薩？今標發心不退者，則擬別教中人也。
信力者，是假名位。堅固者，是鐵輪位。如此等位，聞經即解，故得為妙，似位之始也。初開佛知見，乘是寶乘，游于東方，即是真位之始也。三方是中位，直至道場，過茶無字可說，即是終位也。
如此諸位，乘何等乘？乘有三種：謂教、行、證。若言是乘，從三界出，到薩婆若中住。住有二義：一、取證故住，即通教意也。二、所乘極故住，即別、圓意也。初心憑教所詮，信教立行，得出三界。無明未破，未有所證，故不見真。但乘教乘，來至此耳。我圓教中，其誰是耶？謂五品弟子，能善發大
【現代漢語翻譯】 現代漢語譯本： 在《而論》中，這便是四十心（指菩薩修行過程中的四十個階段）。雖然有差別，但實際上沒有差別，所以稱為不可思議位。如下文所說：『聲聞（聽聞佛法而悟道的修行者）、緣覺（通過觀察因緣而悟道的修行者）如同竹林，新發心的、不退轉的菩薩等，都不能知道，除非是那些菩薩眾中信力堅固的人。』聲聞、緣覺所不能知道的，這裡是簡略地指三藏教、通教這兩種二乘（聲聞乘和緣覺乘）。三藏教的菩薩，對真理的領悟不如聲聞，聲聞尚且不知道，這位菩薩怎麼能知道呢？通教的菩薩進入真理的智慧，與二乘沒有差別，二乘不知道，那位菩薩也不知道。
現在標明二乘不知道，這兩處的菩薩也不能測度。發心不知道，就是指別教（區別於三藏教、通教、圓教的一種教義）的十信位；不退轉不能知道，就是指別教的三十心位。十住位，位不退。十行位，行不退。十回向位，念不退。這三種不退轉都不能知道。三藏教中的不退轉，尚且不如二乘；通教中的不退轉，只是等於二乘，二乘不知道，何必重複提起菩薩？現在標明發心不退轉的人，就是針對別教中的人。
信力，是假名位。堅固，是鐵輪位。像這些位次的人，聽聞佛經就能理解，所以可以稱為妙，類似於位次的開始。最初開啟佛的知見，乘坐這寶貴的車乘，遊歷于東方，這就是真位的開始。三方是中間的位次，直到道場，過了茶（一種比喻，表示超越某種境界）就沒有文字可以說了，這就是終位的結束。
像這些位次，乘坐什麼樣的車乘呢？乘坐的有三種：教、行、證。如果說是車乘，從三界（欲界、色界、無色界）出來，到達薩婆若（一切智）中安住。安住有兩種含義：一是，爲了取得證悟而安住，這是通教的含義。二是，所乘坐的車乘到達極致而安住，這是別教、圓教的含義。初心依靠教義所詮釋的內容，相信教義而建立修行，才能脫離三界。無明（對事物真相的迷惑）沒有破除，沒有獲得證悟，所以不能見到真理。只是乘坐教義的車乘，來到這裡罷了。我圓教（圓滿的教義）中，誰是這樣的人呢？就是五品弟子，能夠很好地發起大心。
【English Translation】 English version: In the E Lun, this refers to the forty minds (referring to the forty stages in the Bodhisattva's practice). Although there are differences, in reality, there are no differences, hence it is called the inconceivable stage. As the following text says: 'Sravakas (those who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment through observing conditions and causes) are like bamboo forests, newly aspiring and non-retrogressing Bodhisattvas, etc., cannot know, except for those Bodhisattva assemblies whose faith is firm.' What Sravakas and Pratyekabuddhas cannot know, here it is briefly referring to the Tripitaka teaching and the Common teaching, these two * vehicles (the Sravaka vehicle and the Pratyekabuddha vehicle). The Tripitaka teaching's Bodhisattva's understanding of truth is not as good as the Sravaka, the Sravaka does not know, how can this Bodhisattva know? The Common teaching's Bodhisattva's wisdom of entering truth is no different from the two vehicles, the two vehicles do not know, that Bodhisattva also does not know.
Now it is stated that the two vehicles do not know, and the Bodhisattvas in these two places cannot fathom it either. The initial aspiration does not know, which refers to the ten faiths of the Distinct teaching (a teaching that distinguishes itself from the Tripitaka teaching, Common teaching, and Perfect teaching); non-retrogression cannot know, which refers to the thirty minds of the Distinct teaching. The ten abodes, the stage of non-retrogression in position. The ten practices, the stage of non-retrogression in practice. The ten dedications, the stage of non-retrogression in thought. These three non-retrogressions cannot be known. The non-retrogression in the Tripitaka teaching is not as good as the two vehicles; the non-retrogression in the Common teaching is only equal to the two vehicles, the two vehicles do not know, why repeat the Bodhisattva? Now, stating the person who has the initial aspiration and does not regress, is aimed at the people in the Distinct teaching.
Faith power is the stage of provisional name. Firmness is the stage of the iron wheel. People in these stages can understand the scriptures as soon as they hear them, so they can be called wonderful, similar to the beginning of the stage. Initially opening the Buddha's knowledge and vision, riding this precious vehicle, traveling in the east, this is the beginning of the true stage. The three directions are the middle stage, until the bodhimanda (place of enlightenment), after cha (a metaphor, indicating transcending a certain realm) there are no words to say, this is the end of the final stage.
What kind of vehicle do these stages ride? There are three kinds of riding: teaching, practice, and realization. If it is said to be a vehicle, it comes out of the three realms (desire realm, form realm, formless realm), and dwells in Sarvajna (all-knowing wisdom). Dwelling has two meanings: one is, dwelling for the sake of obtaining realization, which is the meaning of the Common teaching. Second, the vehicle that is ridden reaches the extreme and dwells, which is the meaning of the Distinct and Perfect teachings. The initial aspiration relies on the content explained by the teaching, believes in the teaching and establishes practice, and can escape the three realms. Avidya (ignorance of the true nature of things) has not been broken, and realization has not been obtained, so the truth cannot be seen. It is only riding the vehicle of teaching and coming here. In my Perfect teaching, who is such a person? It is the disciples of the five grades, who can well arouse great aspiration.
心，長別三界苦輪海，即其人也。教乘既息，證乘未及，以似解慧，進修眾行，則以行為乘，從方便三界中出，到初住薩婆若中住。我圓教中，其誰是耶？謂十信心六根凈者，即其人也。初住乃至等覺，更增道損生者，此以證為乘，從因緣三界乃至無後三界中出，到妙覺中，過茶無字可說，故言到薩婆若中住。前來諸乘，猶有上法，不得稱住。茶無上法，是故言住。住無住處，即妙位之終。
複次，別教十住破見思，是行三百由旬，十行破塵沙為四百，十回向伏無明為五百。十地斷無明，此分見中道，即為寶所也。
圓教六根清凈時，是行四百。破無明入初住，是行五百。二乘聞經，破無明惑，開佛知見，得記作佛者，即是決了諸粗位，過五百由旬，來入初住。即是妙位之始，得於證乘，游于東方也。若至本門中增道損生，更乘證乘，游于南方，是進入十行位也。西方是進入十回向。北方是進入十地也。又如文云：「說是如來壽命長遠時，六百八十萬億那由他恒河沙人得無生法忍」，即是十住。「復千倍菩薩，得聞持陀羅尼」，即十行。「復有一世界微塵數菩薩，得樂說辯才」，即十回向。「復有一世界微塵數，得旋陀羅尼」，即初地。「三千大千微塵，得不退」，即二地。「二千國土微塵，能轉清凈法
【現代漢語翻譯】 現代漢語譯本：心，永遠告別三界（欲界、色界、無色界）的痛苦輪迴之海，說的就是這種人。教法（教乘）已經止息，實證（證乘）尚未達到，憑藉相似的理解和智慧，進修各種修行，那麼就以行為作為乘具，從方便施設的三界中出來，到達初住（菩薩修行階位）的薩婆若（一切智）中安住。在我圓教（天臺宗）中，誰是這樣的人呢？就是十信心（十信位的菩薩）六根清凈的人，說的就是這種人。初住乃至等覺（菩薩修行階位），進一步增長道力，減少煩惱，這是以實證作為乘具，從因緣和合的三界乃至沒有後有的三界中出來，到達妙覺（佛果）中，超過了言語文字可以描述的境界，所以說到達薩婆若中安住。前面所說的各種乘具，還有更高的法，不能稱為安住。妙覺沒有更高的法，所以說安住。安住于無所安住之處，就是妙覺位的終點。
再次說明，別教（藏教）的十住位菩薩破除見惑和思惑，相當於行走了三百由旬（古印度長度單位），十行位菩薩破除塵沙惑相當於行走了四百由旬，十回向位菩薩降伏無明惑相當於行走了五百由旬。十地位菩薩斷除無明惑，這是分證中道，也就是到達了寶所（比喻涅槃）。
圓教六根清凈的時候，相當於行走了四百由旬。破除無明惑進入初住位，相當於行走了五百由旬。二乘（聲聞乘和緣覺乘）聽聞佛經，破除無明惑，開啟佛的知見，得到授記將來成佛，這就是決斷了各種粗淺的階位，超過了五百由旬，來到初住位。這就是妙位的開始，得到了實證的乘具，遊歷于東方。如果到達本門（本地）中增長道力，減少煩惱，再次乘坐實證的乘具，遊歷于南方，這就是進入了十行位。西方是進入了十回向位。北方是進入了十地位。又如經文所說：『宣說如來壽命長遠時，六百八十萬億那由他（古印度數字單位）恒河沙數的人得到了無生法忍（菩薩證悟的境界）』，這就是十住位。『又有千倍於此的菩薩，得到了聞持陀羅尼（總持法門的記憶力）』，這就是十行位。『又有一個世界微塵數目的菩薩，得到了樂說辯才（無礙的說法能力）』，這就是十回向位。『又有一個世界微塵數目的菩薩，得到了旋陀羅尼（能憶持一切法義的陀羅尼）』，這就是初地位。『三千大千世界微塵數目的菩薩，得到了不退轉（永不退轉于菩提心）』，這就是二地位。『二千國土微塵數目的菩薩，能夠轉動清凈法輪』
【English Translation】 English version: The mind that forever bids farewell to the suffering cycle of the Three Realms (Desire Realm, Form Realm, Formless Realm) is precisely that of such a person. When the teaching vehicle (teachings) has ceased, and the realization vehicle (actualization) has not yet arrived, relying on similar understanding and wisdom to cultivate various practices, then one uses practice as a vehicle to emerge from the expedient Three Realms and dwell in the Sarvajnata (all-knowing wisdom) of the initial Abode (stage of Bodhisattva practice). In my Perfect Teaching (Tiantai school), who is such a person? It is the person whose six senses are purified in the Ten Faiths (Bodhisattvas of the Ten Faiths stage). From the initial Abode to Equal Enlightenment (stages of Bodhisattva practice), further increasing the path and diminishing afflictions, this is using realization as a vehicle to emerge from the Three Realms of causes and conditions, even to the Three Realms without residue, and arrive at Wonderful Enlightenment (Buddhahood), beyond what words can describe, hence it is said to dwell in Sarvajnata. The preceding vehicles still have higher Dharma, and cannot be called dwelling. Wonderful Enlightenment has no higher Dharma, therefore it is called dwelling. Dwelling in the place of non-dwelling is the end of the Wonderful position.
Furthermore, the Ten Abodes of the Distinct Teaching (Separate Teaching) breaking through the views and thoughts is like traveling three hundred yojanas (ancient Indian unit of distance), the Ten Practices breaking through dust-like delusions is like four hundred, and the Ten Dedications subduing ignorance is like five hundred. The Ten Grounds sever ignorance, this partial realization of the Middle Way is the treasure land (metaphor for Nirvana).
When the six senses are purified in the Perfect Teaching, it is like traveling four hundred yojanas. Breaking through ignorance and entering the initial Abode is like traveling five hundred yojanas. Those of the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle) who hear the sutras, break through ignorance, open the Buddha's knowledge and vision, and receive predictions of future Buddhahood, are those who have resolved all the coarse positions, surpassed five hundred yojanas, and entered the initial Abode. This is the beginning of the Wonderful position, obtaining the vehicle of realization, and traveling in the East. If one reaches the Original Gate (original ground) and increases the path and diminishes afflictions, further riding the vehicle of realization and traveling in the South, this is entering the Ten Practices position. The West is entering the Ten Dedications position. The North is entering the Ten Grounds position. Moreover, as the text says: 'When the long duration of the Tathagata's life is proclaimed, six hundred eighty million nayutas (ancient Indian numerical unit) of Ganges sands of people obtain the Non-origination Tolerance (state of Bodhisattva realization)', this is the Ten Abodes. 'Moreover, a thousand times that many Bodhisattvas obtain the Dharani of Hearing and Retention', this is the Ten Practices. 'Moreover, Bodhisattvas equal to the dust motes of one world obtain the eloquence of joyful speaking', this is the Ten Dedications. 'Moreover, Bodhisattvas equal to the dust motes of one world obtain the Revolving Dharani', this is the initial Ground. 'Bodhisattvas equal to the dust motes of three thousand great thousand worlds obtain non-retrogression (never retreating from Bodhicitta)', this is the second Ground. 'Bodhisattvas equal to the dust motes of two thousand lands are able to turn the pure Dharma wheel'
輪」，即三地。「小千國土微塵，八生當得菩提」，即四地。七生當得，即五地。六生當得，即六地。五生當得，即七地。「四生當得」，即八地。「三生當得」，即九地「二生當得」，即十地。「一生當得」，即等覺。過此一生，即是過茶無字，即是妙覺地，妙位之終也。
將前列位中，引《法華經》文，入此中共作一科者，即不煩也。
○第五、三法妙者，斯乃妙位所住之法也。言三法者，即三軌也。軌名軌範，還是三法可軌範耳。此即七意：一、總明三軌。二、歷別明三軌。三、判粗妙。四、開粗顯妙。五、明始終。六、類三法。七、悉檀料簡。
一、總明三軌者：一、真性軌。二、觀照軌。三、資成軌。名雖有三，只是一大乘法也。經曰：「十方諦求，更無餘乘，唯一佛乘」。一佛乘即具三法，亦名第一義諦，亦名第一義空，亦名如來藏。此三不定三，三而論一。一不定一，一而論三，不可思議，不併不別，伊字、天目。故《大經》云：「佛性者，亦一、非一、非一非非一。亦一者，一切眾生悉一乘故。」此語第一義諦。「非一者，如是數法故。」此語如來藏。「非一非非一，數、非數法，不決定故。」此語第一義空。而皆稱亦者，鄭重也。只是一法，亦名三耳。故不可單取，不可復取，
【現代漢語翻譯】 現代漢語譯本 『輪』，指的是三地（指菩薩修行過程中的第三個階段）。『小千國土微塵，八生當得菩提』，指的是四地（菩薩修行過程中的第四個階段）。七生當得，指的是五地（菩薩修行過程中的第五個階段）。六生當得，指的是六地（菩薩修行過程中的第六個階段）。五生當得，指的是七地（菩薩修行過程中的第七個階段）。『四生當得』，指的是八地（菩薩修行過程中的第八個階段）。『三生當得』，指的是九地（菩薩修行過程中的第九個階段）。『二生當得』，指的是十地（菩薩修行過程中的第十個階段）。『一生當得』，指的是等覺（菩薩修行過程中的倒數第二個階段）。過了這一生，就是過了茶無字，就是妙覺地（菩薩修行的最高階段），是妙位的終點。
將前面列舉的各位階，引用《法華經》（Saddharma Puṇḍarīka Sūtra）的經文，納入到這一科中一起討論，這樣就不顯得繁瑣了。
○第五、三法妙，這指的是妙位所依住的法。所說的三法，就是三軌。軌的意思是軌範，還是這三法可以作為軌範。這裡包含七個要點：一、總的說明三軌。二、分別說明三軌。三、判斷粗妙。四、開顯粗法，彰顯妙法。五、說明始終。六、比類三法。七、用悉檀（Siddhānta）來料簡。
一、總的說明三軌：一、真性軌。二、觀照軌。三、資成軌。名稱雖然有三個，實際上只是一大乘法。經書上說：『在十方世界認真尋求，再沒有其他的乘，只有一佛乘。』一佛乘就具備三法，也叫做第一義諦（paramārtha-satya），也叫做第一義空（paramārtha-śūnyatā），也叫做如來藏（Tathāgatagarbha）。這三者不是固定的三，從三的角度來說是一。一不是固定的一，從一的角度來說是三，不可思議，不併列也不分離，就像伊字、天目一樣。所以《大經》（Mahāparinirvāṇa Sūtra）說：『佛性（Buddha-dhātu），既是一，又非一，又非一非非一。說亦一，是因為一切眾生都依循一乘的緣故。』這是在說第一義諦。『說非一，是因為有這樣的數量之法的緣故。』這是在說如來藏。『說非一非非一，是因為數量、非數量之法，不是決定的緣故。』這是在說第一義空。』而都稱作『亦』，是爲了表示鄭重。實際上只是一法，也可以叫做三。所以不可以單獨取一，也不可以重複取一。
【English Translation】 English version 『Wheel』 refers to the three grounds (the third stage in the Bodhisattva's path). 『Small chiliocosm dust motes, in eight lives one shall attain Bodhi,』 refers to the fourth ground (the fourth stage in the Bodhisattva's path). In seven lives one shall attain, refers to the fifth ground (the fifth stage in the Bodhisattva's path). In six lives one shall attain, refers to the sixth ground (the sixth stage in the Bodhisattva's path). In five lives one shall attain, refers to the seventh ground (the seventh stage in the Bodhisattva's path). 『In four lives one shall attain,』 refers to the eighth ground (the eighth stage in the Bodhisattva's path). 『In three lives one shall attain,』 refers to the ninth ground (the ninth stage in the Bodhisattva's path). 『In two lives one shall attain,』 refers to the tenth ground (the tenth stage in the Bodhisattva's path). 『In one life one shall attain,』 refers to the near-perfect enlightenment. Passing this one life, one passes the 『tea without a character,』 which is the ground of wondrous enlightenment (Myōkaku-ji), the end of the wondrous position.
To include the previously listed positions, quoting the text of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), into this section for discussion together, is not cumbersome.
○ Fifth, the Wondrousness of the Three Dharmas, this refers to the dharma in which the wondrous position abides. The so-called three dharmas are the three models. 『Model』 means standard, and it is these three dharmas that can serve as standards. This includes seven points: 1. General explanation of the three models. 2. Separate explanation of the three models. 3. Discernment of the coarse and the wondrous. 4. Revealing the coarse and manifesting the wondrous. 5. Explanation of the beginning and the end. 6. Analogy of the three dharmas. 7. Examination using the Siddhānta (Siddhānta).
- General explanation of the three models: 1. Model of True Nature. 2. Model of Contemplation. 3. Model of Aiding Completion. Although there are three names, it is only one Great Vehicle dharma. The sutra says: 『Seeking diligently in the ten directions, there is no other vehicle, only the One Buddha Vehicle.』 The One Buddha Vehicle possesses the three dharmas, and is also called the Ultimate Truth (paramārtha-satya), also called the Ultimate Emptiness (paramārtha-śūnyatā), also called the Tathāgatagarbha (Tathāgatagarbha). These three are not fixed as three; from the perspective of three, they are one. One is not fixed as one; from the perspective of one, they are three, inconceivable, neither together nor separate, like the 『I』 character, or the 『Heavenly Eye.』 Therefore, the Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra) says: 『Buddha-nature (Buddha-dhātu) is also one, not one, and neither not one nor not not one. Saying 『also one』 is because all sentient beings follow the One Vehicle. This speaks of the Ultimate Truth. 『Saying 『not one』 is because there are such number of dharmas.』 This speaks of the Tathāgatagarbha. 『Saying 『neither not one nor not not one』 is because the number and non-number of dharmas are not fixed.』 This speaks of the Ultimate Emptiness.』 And all are called 『also』 to show solemnity. In reality, it is only one dharma, which can also be called three. Therefore, one cannot take one alone, nor can one take one repeatedly.
不縱不橫，而三而一。
前明諸諦，若開、若合，若粗、若妙等，已是真性軌相也。前明諸智，若開、若合，若粗、若妙，是觀照軌相也。前明諸行，若開、若合，若粗、若妙，已是資成軌相也。前明諸位，只是修此三法所證之果耳。若然，何以重說？重說有三義：一者、前境、智、行，是因中所乘之三軌。今明乘是大乘，已至道場，證果所住之三軌也。二者、前作境、智等名別說，今作法名合說。三者、前直爾散說，不論本末。今遠論其本，即是性德三軌，亦名如來之藏；極論其末，即是修德三軌，亦名秘密藏。本末含藏一切諸法。從性德之三法，起名字之三法；因名字之三法，修觀行之三法；因觀行之三法，發相似之三法；乃至分證之三法，究竟之三法。自成三法化他三法，為是義故，宜應重說也。
私謂一句即三句，三句即一句，名圓佛乘。記中既從如來藏一句出諸方便，此乃別判，例應通開。非一者，數法故。指此為如來藏，開出三藏中三乘事相方便。非一非非一，不決定故。指此一句，為第一義空，開出通教三人即事而真。亦一者，一切眾生悉一乘故。指此一句，為第一義諦，開出別教獨菩薩乘。此諸方便，悉從圓出。故經言：「於一佛乘，分別說三。」即此義也。
二、歷別明三法者
【現代漢語翻譯】 現代漢語譯本 不縱不橫，而三而一。
先前闡明的諸諦（satya，真理），無論是開顯、合攝，還是粗略、精妙等，都已經屬於真性的軌則和表相。先前闡明的諸智（jnana，智慧），無論是開顯、合攝，還是粗略、精妙，是觀照的軌則和表相。先前闡明的諸行（carya，修行），無論是開顯、合攝，還是粗略、精妙，都已經屬於資助成就的軌則和表相。先前闡明的諸位（bhumi，果位），只是修習這三種法所證得的果實罷了。如果這樣，為什麼還要重複講述呢？重複講述有三種意義：一是，先前的境（visaya，所觀境界）、智、行，是因地中所依乘的三種軌則。現在闡明所乘的是大乘（Mahayana），已經到達道場（bodhimanda），證得果位所安住的三種軌則。二是，先前將境、智等作為不同的名稱分別講述，現在作為法的名稱合起來講述。三是，先前只是直接分散地講述，不論本末。現在從遠處論述它的根本，就是性德的三種軌則，也稱為如來藏（Tathagatagarbha）；極盡地論述它的末端，就是修德的三種軌則，也稱為秘密藏（guhyagarbha）。本末含藏一切諸法。從性德的三法，生起名字的三法；因為名字的三法，修習觀行的三法；因為觀行的三法，生髮相似的三法；乃至分證的三法，究竟的三法。自身成就三法，化度他人三法，爲了這個意義，所以應該重複講述。
我私下認為一句即是三句，三句即是一句，名為圓滿佛乘（Buddhayana）。註疏中既然從如來藏一句開出各種方便法門，這乃是分別判釋，按照慣例應該融通開顯。說它不是一，是因為它是數法的緣故。指這一句為如來藏，開出三藏（Tripitaka）中三乘（Triyana）的事相方便。說它非一非非一，是因為它不決定的緣故。指這一句，為第一義空（paramarthasunyata），開出通教的三人即事而真。說它也是一，是因為一切眾生都依於一乘的緣故。指這一句，為第一義諦（paramarthasatya），開出別教獨菩薩乘。這些方便法門，都從圓教而出。所以經中說：『於一佛乘，分別說三。』就是這個意思。
二、歷別闡明三法
【English Translation】 English version Neither vertical nor horizontal, yet three and one.
The previously elucidated truths (satya), whether revealed, combined, coarse, or subtle, already pertain to the rules and appearances of true nature. The previously elucidated wisdoms (jnana), whether revealed, combined, coarse, or subtle, are the rules and appearances of contemplation. The previously elucidated practices (carya), whether revealed, combined, coarse, or subtle, already pertain to the rules and appearances of aiding accomplishment. The previously elucidated stages (bhumi) are merely the fruits attained by cultivating these three dharmas. If so, why repeat them? There are three reasons for repetition: First, the previous realm (visaya), wisdom, and practice are the three rules relied upon in the cause. Now, it is clarified that what is relied upon is the Great Vehicle (Mahayana), having arrived at the bodhimanda, the three rules in which the fruit is attained and abides. Second, previously, realm, wisdom, etc., were named and explained separately; now, as dharma names, they are explained together. Third, previously, they were directly and dispersedly explained, without discussing the root and branch. Now, discussing its root from afar, it is the three rules of intrinsic virtue, also called the Tathagatagarbha; discussing its branch to the extreme, it is the three rules of cultivated virtue, also called the secret store (guhyagarbha). The root and branch contain all dharmas. From the three dharmas of intrinsic virtue arise the three dharmas of names; because of the three dharmas of names, cultivate the three dharmas of contemplation; because of the three dharmas of contemplation, generate the three dharmas of resemblance; and even the three dharmas of partial realization, the three dharmas of ultimate realization. Self-accomplishing three dharmas, transforming others with three dharmas, for this reason, it is appropriate to repeat them.
I privately think that one sentence is three sentences, and three sentences are one sentence, called the perfect Buddha Vehicle (Buddhayana). Since the commentary derives various expedient means from the sentence 'Tathagatagarbha', this is a separate judgment, and should be opened up universally. To say it is not one is because it is a numerical dharma. Pointing to this sentence as the Tathagatagarbha, it reveals the expedient means of the phenomena of the Three Vehicles (Triyana) within the Three Baskets (Tripitaka). To say it is neither one nor not one is because it is not determined. Pointing to this sentence as the ultimate emptiness (paramarthasunyata), it reveals the three people of the common teaching realizing truth through phenomena. To say it is also one is because all sentient beings rely on the One Vehicle. Pointing to this sentence as the ultimate truth (paramarthasatya), it reveals the unique Bodhisattva Vehicle of the distinct teaching. These expedient means all come from the perfect teaching. Therefore, the sutra says: 'In the One Buddha Vehicle, three are distinguished and spoken.' This is the meaning.
- Explaining the three dharmas separately
，先須識如來開、合方便，然後乃解總攬三法為一大乘也。佛從何法開諸權乘？如《大經》明佛性非一，如是數法，說三乘故。當知，諸乘數法，為如來藏所攝。佛於此藏，開出聲聞、緣覺，及諸菩薩通、別等乘。何者？諸乘既是方便，如來藏又是事，從事出方便，故言諸權為如來藏攝耳。又依經故，《大經》云：「聲聞僧者，名有為僧。」又云：「六波羅蜜福德莊嚴。」又云：「聲聞之人，定力多故，不見佛性。」當知，定力即是福德，福德只是有為。《勝鬘》稱為有漏。例如：界內見、思未破，為有起作，故名有為；取理不當，故名有漏；非智慧法，故名福德。今以下望上，亦應如是。二乘未破變易，猶是有為；無明未脫，故言有漏；非中道智，故名福德。以是故知，方便諸乘悉為資成所攝，皆從大乘一句偏出，非究竟法，故云「於一佛乘，分別說三。」即此意也。亦是於一佛乘，分別說五；亦是分別說七；亦是分別說九。若依此釋，如來藏句，開出種種方便、諸權乘法也。
次、歷四教各論三法者，三藏中，以無為智慧，名觀照軌。正為乘體，助道成乘具，名資成軌。正、助之乘，斷惑入真，真是真性軌。教來詮此，故以教為乘也。緣覺亦爾，菩薩以無常觀為觀照；功德肥為資成；坐道場斷結、見真為真
【現代漢語翻譯】 現代漢語譯本：首先必須瞭解如來開顯和收攝方便法門，然後才能理解總括三法歸為一大乘的道理。佛從什麼法開出各種權巧方便的乘？如《大涅槃經》闡明佛性並非單一，像這樣的數量之法，才說了三乘的教法。應當知道，各種乘的數量之法，都被如來藏所包含。佛從這個如來藏中，開出聲聞乘、緣覺乘，以及各種菩薩的通教、別教等乘。為什麼這樣說呢？因為各種乘都是方便法門，而如來藏是實事，從實事中產生方便，所以說各種權巧方便都被如來藏所攝。又依據經典，《大涅槃經》說：『聲聞僧，名為有為僧。』又說：『以六波羅蜜的福德來莊嚴。』又說：『聲聞之人，因為定力太強，所以不見佛性。』應當知道，定力就是福德，福德只是有為法。《勝鬘經》稱之為有漏。例如，在欲界、色界、無色界內，見惑、思惑沒有破除，就會有所造作，所以名為有為；取理不恰當，所以名為有漏；不是智慧之法，所以名為福德。現在以下位來望上位，也應當這樣理解。二乘沒有破除變易生死，仍然是有為；無明沒有脫離，所以說是有漏；不是中道智慧，所以名為福德。因此可知，方便的各種乘都被資成軌所包含，都是從大乘一句話中偏出，不是究竟之法，所以說『於一佛乘，分別說三。』就是這個意思。也是於一佛乘，分別說五；也是分別說七；也是分別說九。如果依據這種解釋，如來藏這句話，開出了種種方便、各種權巧方便的乘法。
其次，歷經四教各自論述三法，在三藏教中，以無為智慧，名為觀照軌。真正作為乘體的，輔助修道成就乘的工具，名為資成軌。正助之乘，斷除迷惑進入真理，真理是真性軌。教法用來詮釋這些，所以用教法作為乘。
【English Translation】 English version: First, one must understand the Tathagata's (如來，another name for Buddha) skillful means of opening and closing, and then understand the principle of encompassing the three dharmas (三法，three kinds of dharma) into one Great Vehicle (大乘，Mahayana). From what dharma does the Buddha open up the various expedient vehicles (權乘，provisional teachings)? As the Mahaparinirvana Sutra (《大經》) clarifies that Buddha-nature (佛性，Buddha-nature) is not singular, like these numerous dharmas, it speaks of the Three Vehicles (三乘，Three Vehicles). It should be known that the numerous dharmas of the various vehicles are contained within the Tathagatagarbha (如來藏，Tathagatagarbha). From this garbha, the Buddha opens up the Sravaka Vehicle (聲聞乘，Sravaka Vehicle), the Pratyekabuddha Vehicle (緣覺乘，Pratyekabuddha Vehicle), and the various Bodhisattva Vehicles (菩薩乘，Bodhisattva Vehicle) of common and distinct teachings (通、別等乘，common and distinct teachings). Why is this so? Because the various vehicles are expedient means, and the Tathagatagarbha is the reality. From reality comes expediency, therefore it is said that the various expedient means are contained within the Tathagatagarbha. Furthermore, according to the sutras, the Mahaparinirvana Sutra says: 'The Sravaka Sangha (聲聞僧，Sravaka Sangha) is called the Sangha of conditioned existence (有為僧，Sangha of conditioned existence).' It also says: 'Adorned with the merit and virtue of the Six Paramitas (六波羅蜜，Six Paramitas).' It also says: 'Sravakas, because of their strong concentration (定力，concentration), do not see Buddha-nature.' It should be known that concentration is merit and virtue, and merit and virtue are merely conditioned existence. The Srimala Sutra (《勝鬘經》) calls it defiled (有漏，with outflows). For example, within the realms of desire, form, and formlessness (界內，within the realms), if the delusions of views and thoughts (見、思，views and thoughts) are not broken, there will be actions, therefore it is called conditioned existence; if the understanding of the principle is not appropriate, it is called defiled; if it is not the dharma of wisdom, it is called merit and virtue. Now, looking from the lower to the higher, it should also be understood in this way. The Two Vehicles (二乘，Two Vehicles) have not broken the change and transformation of birth and death (變易，change and transformation), and are still conditioned existence; ignorance (無明，ignorance) has not been removed, therefore it is said to be defiled; it is not the wisdom of the Middle Way (中道智，Middle Way), therefore it is called merit and virtue. Therefore, it can be known that the various expedient vehicles are all contained within the aiding and perfecting path (資成所攝，contained within the aiding and perfecting path), all deviating from one phrase of the Great Vehicle, and are not the ultimate dharma, therefore it is said 'Within the One Buddha Vehicle (一佛乘，One Buddha Vehicle), three are distinguished.' This is the meaning. It is also within the One Buddha Vehicle that five are distinguished; it is also distinguished as seven; it is also distinguished as nine. If according to this explanation, the phrase Tathagatagarbha opens up various expedient means and various expedient vehicles.
Secondly, discussing the three dharmas in each of the Four Teachings (四教，Four Teachings), in the Tripitaka Teaching (三藏教，Tripitaka Teaching), unconditioned wisdom is called the Contemplation Path (觀照軌，Contemplation Path). What truly serves as the body of the vehicle, aiding the cultivation of the path to achieve the tools of the vehicle, is called the Aiding and Perfecting Path. The path of both the primary and auxiliary, cutting off delusion and entering into truth, truth is the True Nature Path (真性軌，True Nature Path). The teachings come to explain these, therefore the teachings are used as the vehicle.
性。此教詮真，乘是教乘，從三界中出，到薩婆若中住，言教已盡，故無教乘。真不能運，故證非乘，故有索車之意(云云)。
二、通教，以真性軌為乘體。何以故？即色是空，事中有理，此理即真，故為乘體。以即空慧為觀照，眾行為資成。此教詮真，乘是教乘，從三界出，到薩婆若中住。菩薩出三界已，用行為乘，凈佛國土，教化眾生，乃至道場，乃可名住。亦是有教無人。無誰住者，亦是教謝證寂，無復運義，亦有索車之意(云云)。
三、明別教三法者，以緣修觀照為乘體，諸行是資成，以此二法為緣修智慧。慧能破惑顯理，理不能破惑，理若破惑，一切眾生悉具理性，何故不破？若得此慧，則能破惑，故用智為乘體。故《大經》云：「無為無漏，名菩薩僧。即是一地、二地，乃至十地智慧，名智慧莊嚴。」以此智慧運通十地，故為乘體。然《攝大乘》明三種乘：理乘、隨乘、得乘。理者，即是道前真如。隨者，即是觀真如，慧隨順於境。得者，一切行愿熏習，熏無分別智，契無分別境，與真如相應。此三意，一往乃同於三軌，而前後未融。何者？九識是道后真如，真如無事，智行根本種子皆在梨耶識中熏習成就，得無分別智光，成真實性。是則理乘本有，隨得今有，道后真如方能化物。此豈
【現代漢語翻譯】 現代漢語譯本： 性。此教詮釋真如，憑藉此教乘，從三界中脫離，到達薩婆若（Sarvajña，一切智）中安住，言教已經窮盡，所以沒有教乘。真如不能運載，所以證悟並非乘，因此有索求車子的意思（云云）。 二、通教，以真性軌則作為乘的本體。為什麼呢？因為即色是空，事相中包含真理，此理即是真如，所以作為乘的本體。以即空之慧作為觀照，各種行為作為資助成就。此教詮釋真如，憑藉此教乘，從三界脫離，到達薩婆若中安住。菩薩脫離三界后，用行為作為乘，清凈佛國土，教化眾生，乃至道場，才可以稱為安住。這也是有教法而無人。沒有誰安住呢？也是教法止息而證悟寂滅，沒有再運載的意義，也有索求車子的意思（云云）。 三、說明別教的三法，以緣修觀照作為乘的本體，諸種行為是資助成就，用這兩種法作為緣修智慧。智慧能夠破除迷惑，顯現真理，真理不能破除迷惑，如果真理能夠破除迷惑，一切眾生都具備理性，為什麼不能破除？如果得到這種智慧，就能破除迷惑，所以用智慧作為乘的本體。所以《大經》（涅槃經）說：『無為無漏，名為菩薩僧。』就是一地、二地，乃至十地的智慧，名為智慧莊嚴。用這種智慧運通十地，所以作為乘的本體。然而《攝大乘論》說明三種乘：理乘、隨乘、得乘。理乘，就是道前的真如。隨乘，就是觀真如，智慧隨順於境界。得乘，一切行愿熏習，熏習無分別智，契合無分別境，與真如相應。這三種意思，乍一看好像等同於三軌，而前後沒有融合。為什麼呢？第九識是道后的真如，真如沒有作用，智慧和行為的根本種子都在阿賴耶識中熏習成就，得到無分別智光，成就真實性。這樣說來，理乘是本有的，隨乘和得乘是現在才有的，道后的真如才能化度眾生。這難道
【English Translation】 English version: Nature. This teaching explains Suchness (真如, true thusness), relying on this teaching vehicle, one escapes from the Three Realms and dwells in Sarvajña (薩婆若, all-knowing wisdom). When the teachings have been exhausted, there is no longer a teaching vehicle. Suchness cannot transport, so enlightenment is not a vehicle, hence the meaning of seeking a cart (and so on). Second, the Common Teaching (通教) takes the principle of True Nature as the substance of the vehicle. Why? Because form is emptiness, and within phenomena there is principle. This principle is Suchness, so it is taken as the substance of the vehicle. The wisdom of emptiness is taken as contemplation, and various practices are taken as supporting accomplishments. This teaching explains Suchness, relying on this teaching vehicle, one escapes from the Three Realms and dwells in Sarvajña. After a Bodhisattva escapes the Three Realms, they use practice as a vehicle to purify Buddha lands, teach sentient beings, and even at the Bodhimaṇḍa (道場, place of enlightenment), it can be called dwelling. This is also having the teaching but no one. Who dwells? It is also the teaching ceasing and realizing quiescence, with no further meaning of transporting, and there is also the meaning of seeking a cart (and so on). Third, explaining the three dharmas of the Distinct Teaching (別教), taking conditioned cultivation and contemplation as the substance of the vehicle, various practices are supporting accomplishments, using these two dharmas as conditioned cultivation of wisdom. Wisdom can break through delusion and reveal principle, but principle cannot break through delusion. If principle could break through delusion, all sentient beings would possess rationality, so why can't it break through? If one obtains this wisdom, then one can break through delusion, so wisdom is used as the substance of the vehicle. Therefore, the Mahāparinirvāṇa Sūtra (大經) says: 'Non-conditioned and without outflows is called the Bodhisattva Sangha.' This is the wisdom of the first, second, and even tenth Bhūmis (地, grounds), called the adornment of wisdom. Using this wisdom to traverse the ten Bhūmis, so it is taken as the substance of the vehicle. However, the Mahāyānasaṃgraha (攝大乘論) explains three kinds of vehicles: the vehicle of principle, the vehicle of accordance, and the vehicle of attainment. The vehicle of principle is Suchness before the path. The vehicle of accordance is contemplating Suchness, with wisdom according with the object. The vehicle of attainment is the perfuming of all practices and vows, perfuming non-discriminating wisdom, uniting with the non-discriminating realm, and corresponding with Suchness. These three meanings, at first glance, seem equivalent to the three principles, but they are not integrated before and after. Why? The ninth consciousness is Suchness after the path. Suchness has no function, and the fundamental seeds of wisdom and practice are all perfumed and accomplished in the Ālaya-vijñāna (梨耶識, storehouse consciousness), obtaining the light of non-discriminating wisdom, accomplishing true nature. In this way, the vehicle of principle is inherent, while the vehicles of accordance and attainment are newly acquired, and Suchness after the path can transform sentient beings. Could this
非縱義？若三乘悉為黎耶所攝，又是橫義，又濫冥初生覺。既縱既橫，與真伊相乖。元夫如來初出，便欲說實；為不堪者，先以無常遣倒，次用空凈蕩著，次用歷別起心，然後方明常樂我凈。龍樹作論，申佛此意，以不可得空洗盪封著，習應一切法空，是名與般若相應。此空豈不空于無明？無明若空，種子安在？凈諸法已，點空說法，結四句相。此語虛玄，亦無住著。如病除已，乃可進食，食亦消化。那得發頭據阿黎耶出一切法？本之見慢，全自未降，封此新文，若長冰添水。故知，彼論非逗末代重著眾生，乃是界外一途法門耳。又，阿黎耶若具一切法者，那得不具道后真如？若言具者，那言真如非第八識？恐此猶是方便，從如來藏中開出耳。若執方便，巨妨真實。若是實者，執之又成語見，多含兒蘇，恐將夭命(云云)。若能善解破立之意，于諸經論，凈無滯著也。
四、明圓教三法者，以真性軌為乘體。不偽名真，不改名性，即正因常住，諸佛所師，謂此法也。一切眾生亦悉一乘，眾生即涅槃相，不可覆滅；涅槃即生死，無滅不生。故《大品》云：「是乘不動、不出。」即此乘也。
觀照者，只點真性，寂而常照，便是觀照，即是第一義空。資成者，只點真性法界，含藏諸行，無量眾具，即如來藏。
【現代漢語翻譯】 現代漢語譯本： 如果說不是縱向的意義，如果三乘（聲聞乘、緣覺乘、菩薩乘）全部被阿黎耶識（ālaya-vijñāna，藏識）所包含，這又是橫向的意義，又會混淆了最初的覺悟。既是縱向又是橫向，就與真實的伊（不知道是什麼，原文如此）相違背。原本佛陀最初出現於世，就想說真實之法；但因為眾生不堪接受，所以先用無常來遣除顛倒之見，其次用空和清凈來盪滌執著，再次用歷別（不知道是什麼，原文如此）來發起心念，然後才闡明常、樂、我、凈。龍樹（Nāgārjuna）菩薩作論，闡述佛陀的這個意思，用不可得空來洗滌封鎖和執著，習慣並適應一切法空，這叫做與般若（prajñā，智慧）相應。這個空難道不空于無明（avidyā，愚癡）嗎？無明如果空了，種子（bīja）在哪裡？清凈諸法之後，點空說法，總結四句相（catuṣkoṭi）。這些話虛無玄妙，也沒有任何執著。就像病除之後，才可以進食，食物也能被消化。怎麼能從頭髮上依據阿黎耶識生出一切法呢？根本的驕慢之見，完全沒有降伏，封閉這些新的文字，就像在長冰上加水一樣。所以要知道，那些論典不是爲了開導末法時代執著的眾生，而是界外的一種法門罷了。而且，阿黎耶識如果具足一切法，怎麼會不具足證道后的真如（tathatā，事物的真實如是之性）呢？如果說具足，那又怎麼說真如不是第八識（阿黎耶識）呢？恐怕這仍然是方便之說，從如來藏（tathāgatagarbha，如來藏）中開顯出來的。如果執著于方便，就會大大妨礙真實。如果是真實之法，執著它又會變成語言上的見解，其中包含著變質的酥油，恐怕會夭折性命（等等）。如果能夠很好地理解破和立的意義，對於各種經論，就能清凈而沒有滯礙了。
四、闡明圓教的三法，以真性軌為乘體。不虛假叫做真，不變易叫做性，這就是正因常住，諸佛所傚法的，說的就是這個法。一切眾生也都是一乘（ekayāna，唯一佛乘），眾生就是涅槃（nirvāṇa，寂滅）之相，不可能再次被消滅；涅槃就是生死，沒有消滅也沒有產生。所以《大品般若經》（Mahāprajñāpāramitā Sūtra）說：『這個乘不動、不出。』說的就是這個乘。
觀照，只是點明真性，寂靜而常照，這就是觀照，也就是第一義空（paramārtha-śūnyatā）。資成，只是點明真性法界，含藏諸行，無量眾具，這就是如來藏。
【English Translation】 English version: If it's not a longitudinal meaning? If the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) are all contained within the Ālaya-vijñāna (storehouse consciousness), then it's a horizontal meaning, and it also confuses the initial awakening. Being both longitudinal and horizontal contradicts the true I (unclear what 'I' refers to here, as in the original text). Originally, when the Buddha first appeared in the world, he wanted to speak the truth; but because beings were unable to accept it, he first used impermanence (anitya) to dispel inverted views, then used emptiness (śūnyatā) and purity to cleanse attachments, then used 'libie' (unclear what 'libie' refers to here, as in the original text) to arouse thoughts, and then clarified permanence (nitya), bliss (sukha), self (ātman), and purity (śubha). Nāgārjuna composed treatises to elaborate on the Buddha's meaning, using unattainable emptiness to wash away sealing and attachments, becoming accustomed to and adapting to the emptiness of all dharmas, which is called being in accordance with prajñā (wisdom). Does this emptiness not empty ignorance (avidyā)? If ignorance is empty, where are the seeds (bīja)? After purifying all dharmas, pointing to emptiness and speaking the Dharma, concluding with the four-sentence form (catuṣkoṭi). These words are empty and profound, without any attachment. Just as after an illness is cured, one can eat, and the food can be digested. How can all dharmas be produced from the hair based on the Ālaya-vijñāna? The fundamental arrogance has not been subdued at all, sealing these new texts, like adding water to long ice. Therefore, know that those treatises are not for guiding sentient beings attached to the Dharma-ending Age, but are a Dharma gate outside the realm. Moreover, if the Ālaya-vijñāna possesses all dharmas, how can it not possess Suchness (tathatā) after enlightenment? If it is said to possess it, then how can it be said that Suchness is not the eighth consciousness (Ālaya-vijñāna)? I am afraid this is still a provisional teaching, revealed from the Tathāgatagarbha (Buddha-nature). If one clings to provisional teachings, it greatly hinders the truth. If it is the truth, clinging to it will become a verbal view, containing altered ghee, which may lead to premature death (etc.). If one can well understand the meaning of breaking and establishing, one will be pure and without hindrance in all sutras and treatises.
Fourth, clarifying the three dharmas of the perfect teaching, taking true nature as the body of the vehicle. Not false is called true, not changing is called nature, which is the constant cause, what all Buddhas follow, referring to this Dharma. All sentient beings are also the One Vehicle (ekayāna), sentient beings are the aspect of nirvāṇa (extinction), which cannot be destroyed again; nirvāṇa is birth and death, without extinction or birth. Therefore, the Mahāprajñāpāramitā Sūtra says: 'This vehicle does not move, does not go out.' Referring to this vehicle.
Contemplation is simply pointing out the true nature, silent and constantly illuminating, which is contemplation, which is the ultimate emptiness (paramārtha-śūnyatā). Supporting is simply pointing out the true nature of the Dharma realm, containing all practices, countless instruments, which is the Tathāgatagarbha.
三法不一異，如點如意珠中論光、論寶，光、寶不與珠一，不與珠異，不縱不橫。三法亦如是，亦一、亦非一，亦非一非非一，不可思議之三法也。若迷此三法，即成三障：一者、界內、界外塵沙，障如來藏。二者、通別見思，障第一義空。三者、根本無明，障第一義理。若即塵沙障達無量法門者，即資成軌得顯。若即見思障達第一義空者，觀照軌得顯。若即無明障達第一義諦者，真性軌得顯。真性軌得顯，名為法身。觀照得顯，名為般若。資成得顯，名為解脫。此兩即是定慧莊嚴，莊嚴法身。法身是乘體，定慧是眾具。下文云：「其車高廣，眾寶莊校。」是名圓教行人所乘之乘，到薩婆若，過茶無字可說。無字可說，亦應無乘可運。若自行運畢，乘義則休。若權化未畢，運他不休。故文云：「佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。」即其義也。譬如御者，運車達到，猶名為車。果乘亦爾，猶名為運。
複次，何必一向以運義釋乘？若取真性，不動、不出，則非運非不運。若取觀照、資成，能動、能出，則名為運。只動出即不動出；即不動出是動出。即用而論體，動出是不動出；即體而論用，即不動出是動出。體用不二而二耳。例如：轉、不轉，皆阿鞞跋致；動、不動，皆是毗尼。以是義故，發
【現代漢語翻譯】 現代漢語譯本：三法（指法身、般若、解脫）不完全相同，也不完全相異，就像如意寶珠中的光芒和寶性。光芒和寶性與寶珠既不是完全一樣，也不是完全不同，既不是縱向關係，也不是橫向關係。三法也是如此，既是一體，又非一體，既不是非一體，也不是非非一體，是不可思議的三法。如果迷惑于這三法，就會形成三種障礙：一是界內、界外的塵沙煩惱，障礙如來藏（Tathagatagarbha，如來藏）。二是通教和別教的見惑和思惑，障礙第一義空（Paramartha-sunyata，勝義空）。三是根本無明（Avidya，無明），障礙第一義理（Paramartha-satya，勝義諦）。如果能透過塵沙煩惱通達無量法門，那麼資成軌（指解脫）就能顯現。如果能透過見惑和思惑通達第一義空，那麼觀照軌（指般若）就能顯現。如果能透過無明通達第一義諦，那麼真性軌（指法身）就能顯現。真性軌顯現，就稱為法身（Dharmakaya，法身）。觀照軌顯現，就稱為般若（Prajna，般若）。資成軌顯現，就稱為解脫（Moksha，解脫）。這兩者就是定慧（Samadhi-prajna，定慧）的莊嚴，用以莊嚴法身。法身是乘（Yana，乘）的本體，定慧是乘的各種組成部分。下文說：『其車高廣，眾寶莊校。』這就是圓教行人所乘坐的乘，到達薩婆若（Sarvajna，一切智），超越了文字所能表達的境界。既然無法用文字表達，也就不應該有乘可以運載。如果自行運載完畢，乘的意義也就終止。如果權巧化導尚未完成，運載他人就不會停止。所以經文說：『佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。』就是這個意思。譬如駕車的人，把車駕到目的地，仍然稱之為車。果乘也是這樣，仍然稱之為運載。 再次，為什麼一定要用運載的意義來解釋乘呢？如果取真性（真實不變的體性），不動、不出現，就既不是運載也不是不運載。如果取觀照、資成，能動、能出現，就稱為運載。只是動出即是不動出；即不動出就是動出。從作用上來說本體，動出就是不動出；從本體上來說作用，即不動出就是動出。體和用不是二而二。例如：轉和不轉，都是阿鞞跋致（Avaivartika，不退轉）；動和不動，都是毗尼（Vinaya，律）。因為這個緣故，發起……
【English Translation】 English version: The three dharmas (Dharmakaya, Prajna, and Moksha) are neither entirely the same nor entirely different, like the light and the jewel's essence in a Cintamani (wish-fulfilling jewel). The light and the essence are neither one with the jewel nor different from it; they are neither vertical nor horizontal in relation. The three dharmas are also like this: they are both one and not one, neither not one nor not not one; they are the inconceivable three dharmas. If one is deluded about these three dharmas, they become three obstacles: first, the dust and sand of afflictions within and beyond the realms, obstructing the Tathagatagarbha (Tathagatagarbha, the womb of the Tathagata). Second, the views and thoughts of the shared and distinct teachings, obstructing the Paramartha-sunyata (Paramartha-sunyata, ultimate emptiness). Third, fundamental Avidya (Avidya, ignorance), obstructing the Paramartha-satya (Paramartha-satya, ultimate truth). If, through the dust and sand of afflictions, one attains the immeasurable Dharma gates, then the 'supporting path' (referring to liberation) will be revealed. If, through the views and thoughts, one attains the Paramartha-sunyata, then the 'contemplative path' (referring to Prajna) will be revealed. If, through ignorance, one attains the Paramartha-satya, then the 'true nature path' (referring to Dharmakaya) will be revealed. The revelation of the true nature path is called Dharmakaya (Dharmakaya, the body of Dharma). The revelation of the contemplative path is called Prajna (Prajna, wisdom). The revelation of the supporting path is called Moksha (Moksha, liberation). These two are the adornments of Samadhi-prajna (Samadhi-prajna, concentration and wisdom), adorning the Dharmakaya. The Dharmakaya is the substance of the Yana (Yana, vehicle), and Samadhi-prajna are its components. The text below says: 'Its carriage is high and wide, adorned with various jewels.' This is the vehicle that the practitioners of the perfect teaching ride to reach Sarvajna (Sarvajna, all-knowing wisdom), beyond what words can express. Since it cannot be expressed in words, there should be no vehicle to transport. If self-transportation is completed, the meaning of the vehicle ceases. If the skillful transformation is not completed, transporting others does not cease. Therefore, the text says: 'The Buddha dwells in the Great Vehicle, adorned with the power of Samadhi-prajna, using this to liberate sentient beings.' This is the meaning. For example, a driver who drives the vehicle to its destination still calls it a vehicle. The fruit vehicle is also like this, still called transportation. Furthermore, why must we always interpret the vehicle in terms of transportation? If we take true nature (the real and unchanging essence), without movement or emergence, then it is neither transporting nor not transporting. If we take contemplation and support, which can move and emerge, then it is called transporting. Just moving out is not moving out; not moving out is moving out. Speaking of the substance in terms of its function, moving out is not moving out; speaking of the function in terms of the substance, not moving out is moving out. Substance and function are not two but two. For example, turning and not turning are both Avaivartika (Avaivartika, non-retrogression); moving and not moving are both Vinaya (Vinaya, discipline). For this reason, initiating...
趣、不發趣，皆名為乘也(云云)。
三、明粗妙者，三藏於有為福德，論三法為乘。四念處是聞慧，乘于教乘，到四善根。四善根乘於行乘，到見諦。見諦乘于證乘，到無學。既是權法，出三界外，以真為證。證則不運、不見實乘。嗚呼自責，欲問世尊，為失、為不失？即此意也。半字漸引，非究竟義，是故三法皆粗也。通教即空慧，三法為乘巧，余意大同。干慧地乘于教乘，性地乘於行乘，八人見地乘于證乘。此亦偏說，是故為粗。別教以資成資于觀照，觀照開于真性，三法為乘。十信乘教、十住乘行、十地乘證，到妙覺薩婆若中住。緣，修成即謝，唯真修在。若爾，資成在前，觀照居次，真性在後。此三豎別，縱非大乘，此三並異，橫非大乘，是方便法，是故為粗也。
圓教點實相為第一義空，名空為縱。第一義空即是實相，實相不縱，此空豈縱？點實相為如來藏，名之為橫。如來藏即實相，實相不橫，此藏豈橫？故不可以縱思、不可以橫思，故名不可思議法，即是妙也。只點空、藏為實相，空縱、藏橫，實相那不縱橫？只點空為如來藏，空既不橫，藏那得橫？點如來藏為空，藏既不縱，空那得縱？點實相為空、藏，實相非縱非橫，空、藏亦非縱非橫，宛轉相即，不可思議，故名為妙。只點如來藏
【現代漢語翻譯】 現代漢語譯本： 趣向（Nirvana，涅槃）、不趣向（輪迴），都可稱為乘（Yana，交通工具，此處指修行法門）。
關於粗妙的闡釋：三藏教（Tripitaka）認為有為的福德，以及三法（戒、定、慧）是乘。四念處（Smrti-upasthana，觀身不凈、觀受是苦、觀心無常、觀法無我）屬於聞慧（聽聞佛法而獲得的智慧），通過教乘（學習佛法的途徑）到達四善根位（暖位、頂位、忍位、世第一位）。四善根通過行乘（實踐佛法的途徑）到達見諦（證悟真理）。見諦通過證乘（證得果位的途徑）到達無學位（阿羅漢果）。既然是權巧之法，超出三界之外，以真理為證。證悟之後，不再需要運載，也無法見到真實的乘。因此自責，想要問世尊，是失去了（真實的乘），還是沒有失去？這就是此處的含義。半字教法（不完整的教法）逐漸引導，並非究竟的意義，因此三法都是粗略的。
通教（共通的教法）認為空慧（證悟空性的智慧），以及三法是巧妙的乘，其餘含義大致相同。干慧地（未得禪定的智慧）通過教乘，性地（本性）通過行乘，八人見地（預流果）通過證乘。這也是片面的說法，因此是粗略的。
別教（獨特的教法）以資糧成就資助觀照，觀照開啟真性，三法是乘。十信位（對佛法僧的十種信心）通過教乘，十住位（菩薩的十種住位）通過行乘，十地位（菩薩的十種地位）通過證乘，到達妙覺薩婆若（無上正等正覺）中安住。因緣修成之後就會消謝，只有真修（真實的修行）存在。如果這樣，資糧在前，觀照居中，真性在後。這三者是豎向的差別，即使不是大乘，這三者並列不同，橫向也不是大乘，是方便之法，因此是粗略的。
圓教（圓滿的教法）點明實相（Dharmadhatu，法界）為第一義空（Paramartha-sunyata，勝義空），稱空為縱（豎）。第一義空就是實相，實相不縱，這個空怎麼會是縱？點明實相為如來藏（Tathagatagarbha，一切眾生皆具的佛性），稱之為橫（橫向）。如來藏就是實相，實相不橫，這個藏怎麼會是橫？所以不可以用縱向的思維，不可以用橫向的思維，所以稱為不可思議法，這就是妙。只點明空、藏為實相，空是縱向的，藏是橫向的，實相怎麼會不縱橫？只點明空為如來藏，空既然不橫，藏怎麼會是橫？點明如來藏為空，藏既然不縱，空怎麼會是縱？點明實相為空、藏，實相非縱非橫，空、藏也非縱非橫，宛轉相即，不可思議，所以稱為妙。只點明如來藏。
【English Translation】 English version: Inclining (towards Nirvana), and not inclining (towards Samsara), both are called Yana (vehicle, referring to the path of practice).
Regarding the explanation of coarse and subtle: The Tripitaka teaching considers conditioned merit and the three Dharmas (sila, samadhi, prajna - morality, concentration, wisdom) as Yana. The Four Smrti-upasthanas (foundations of mindfulness: mindfulness of the body, feelings, mind, and dharmas) belong to learning wisdom (wisdom gained from hearing the Dharma), reaching the Four Good Roots (warmth, peak, forbearance, and the highest mundane dharma) through the teaching Yana. The Four Good Roots reach the seeing truth (realizing the truth) through the practice Yana. Seeing truth reaches the no-learning position (Arhatship) through the realization Yana. Since it is an expedient method, beyond the three realms, it is verified by truth. After realization, there is no need for transportation, and the real Yana cannot be seen. Therefore, one blames oneself, wanting to ask the World Honored One, whether it is lost (the real Yana) or not lost? This is the meaning here. The half-word teaching (incomplete teaching) gradually guides, not the ultimate meaning, therefore the three Dharmas are all coarse.
The Common Teaching considers emptiness wisdom (wisdom of realizing emptiness) and the three Dharmas as skillful Yana, the rest of the meaning is roughly the same. The Dry Wisdom Ground (wisdom without attaining samadhi) passes through the teaching Yana, the Nature Ground (inherent nature) passes through the practice Yana, the Eight-Person Seeing Ground (Sotapanna, Stream-enterer) passes through the realization Yana. This is also a one-sided statement, therefore it is coarse.
The Distinct Teaching uses accumulation to assist contemplation, contemplation opens up true nature, and the three Dharmas are Yana. The Ten Faiths (ten kinds of faith in the Buddha, Dharma, and Sangha) pass through the teaching Yana, the Ten Dwellings (ten abodes of Bodhisattvas) pass through the practice Yana, the Ten Grounds (ten stages of Bodhisattvas) pass through the realization Yana, and dwell in the Wonderful Enlightenment Sarvajna (perfect enlightenment). After the conditions are cultivated, they will fade away, only true cultivation (real practice) exists. If so, accumulation is in front, contemplation is in the middle, and true nature is behind. These three are vertical differences, even if it is not Mahayana, these three are juxtaposed differently, horizontally it is not Mahayana, it is an expedient method, therefore it is coarse.
The Perfect Teaching points out Dharmadhatu (the realm of reality) as Paramartha-sunyata (ultimate emptiness), calling emptiness vertical. Ultimate emptiness is Dharmadhatu, Dharmadhatu is not vertical, how can this emptiness be vertical? Pointing out Dharmadhatu as Tathagatagarbha (Buddha-nature inherent in all beings), calling it horizontal. Tathagatagarbha is Dharmadhatu, Dharmadhatu is not horizontal, how can this garbha be horizontal? Therefore, it cannot be thought of vertically, it cannot be thought of horizontally, therefore it is called inconceivable Dharma, this is subtle. Only pointing out emptiness and garbha as Dharmadhatu, emptiness is vertical, garbha is horizontal, how can Dharmadhatu not be vertical and horizontal? Only pointing out emptiness as Tathagatagarbha, since emptiness is not horizontal, how can garbha be horizontal? Pointing out Tathagatagarbha as emptiness, since garbha is not vertical, how can emptiness be vertical? Pointing out Dharmadhatu as emptiness and garbha, Dharmadhatu is neither vertical nor horizontal, emptiness and garbha are also neither vertical nor horizontal, turning into each other, inconceivable, therefore it is called subtle. Only pointing out Tathagatagarbha.
為廣，點第一義空為高，故言其車高廣。如來藏即實相，故其車非廣。第一義空即實相，故其車非高。只實相是空，那得非高？只實相是如來藏，那得非廣？又點實相為如來藏，故言眾寶莊校，又多僕從而侍衛之。點實相為第一義空，故言有大白牛，肥壯多力，行步平正，其疾如風，智慧無染，名為白。能破惑，故名多力。中道慧，名平正。入無功用，故其疾如風。不思議三法，共成大車，豈有縱橫並別之異？
如是教乘，不縱不橫，五品所乘，到于似解。如是行乘，不縱不橫，似解所乘，到於十住。如是證乘，不縱不橫，十住所乘，到于妙覺薩婆若中住，故名妙乘。又云：「是乘微妙，清凈第一。」故瓦官建講，人夢聽者駕乘闐門而出；彼處建講，人夢黃衣滿路。以相則之，邪正明矣！
若將此粗妙等乘，約五味者，乳教一粗一妙。酪教一粗。生蘇三粗一妙。熟蘇二粗一妙。眾經悉帶縱橫方便，說不縱、不橫之真實，故言為粗。今經正直舍方便，故加之以妙(云云)。
四、開粗顯妙者，約《大經》三句也。經言：「佛性亦一」者，一切眾生悉一乘故。此是不動、不出之一乘，故具足三法，不縱、不橫。夫有心者皆備此理，而其家大小都無知者，是故為粗。今示眾生諸覺寶藏，耘除草穢，開顯藏
【現代漢語翻譯】 現代漢語譯本： 之所以說（法華經所譬喻的）大白牛車高大寬廣，是因為它象徵著第一義空（Paramārtha-śūnyatā， ultimate emptiness）和如來藏（Tathāgatagarbha， the womb of the Buddha），第一義空是至高無上的，所以說它高；如來藏是無邊無際的，所以說它寬廣。如來藏就是實相（Tathatā， ultimate reality），所以說這車不是寬廣的（因為實相超越了寬廣的概念）。第一義空就是實相，所以說這車不是高大的（因為實相超越了高大的概念）。既然實相就是空性，怎麼能說它不是至高無上的呢？既然實相就是如來藏，怎麼能說它不是無邊無際的呢？又因為實相顯現為如來藏，所以說它用眾寶莊嚴，並且有很多僕從侍衛。因為實相顯現為第一義空，所以說它有大白牛，肥壯有力，行走平穩端正，速度像風一樣快，智慧沒有污染，所以名為『白』。能夠破除迷惑，所以名為『多力』。中道智慧，名為『平正』。進入無功用的境界，所以它的速度像風一樣快。不可思議的三法（法身、般若、解脫），共同成就這輛大車，哪裡會有縱橫交錯的差別呢？ 這樣的教法之乘，不縱不橫，五品弟子所乘坐的，到達相似解悟的階段。這樣的修行之乘，不縱不橫，相似解悟者所乘坐的，到達十住菩薩的階段。這樣的證悟之乘，不縱不橫，十住菩薩所乘坐的，到達妙覺薩婆若（Sarvajña， all-knowingness）的境界，所以名為妙乘。經中又說：『此乘微妙，清凈第一。』所以瓦官寺建立講座時，有人夢見聽眾駕車從闐門而出；在其他地方建立講座時，有人夢見黃衣僧人遍佈道路。用這些現象來判斷，正邪就非常明顯了！ 如果將這些粗妙等乘，比喻為五味（乳、酪、生蘇、熟蘇、醍醐），乳教包含一粗一妙。酪教包含一粗。生蘇包含三粗一妙。熟蘇包含二粗一妙。各種經典都帶有縱橫方便之說，爲了說明不縱不橫的真實，所以說是粗。現在的《法華經》正直捨棄方便之說，所以加上一個『妙』字。 四、開粗顯妙，是根據《大涅槃經》的三句話來說的。《涅槃經》說：『佛性亦一』，是因為一切眾生都只有一個佛乘的緣故。這是不動、不出的唯一佛乘，所以具足三法，不縱不橫。凡是有心識的眾生都具備這個道理，但是他們家裡的人（指凡夫）大小都不知道，所以說是粗。現在向眾生展示諸覺寶藏，耘除草穢，開顯寶藏。
【English Translation】 English version: The reason why the Great White Ox Cart (in the Lotus Sutra's parable) is described as tall and wide is because it symbolizes Paramārtha-śūnyatā (ultimate emptiness) and Tathāgatagarbha (the womb of the Buddha). Paramārtha-śūnyatā is supreme, hence it is said to be tall; Tathāgatagarbha is boundless, hence it is said to be wide. Tathāgatagarbha is Tathatā (ultimate reality), so the cart is not wide (because Tathatā transcends the concept of width). Paramārtha-śūnyatā is Tathatā, so the cart is not tall (because Tathatā transcends the concept of height). Since Tathatā is emptiness, how can it not be supreme? Since Tathatā is Tathāgatagarbha, how can it not be boundless? Furthermore, because Tathatā manifests as Tathāgatagarbha, it is said to be adorned with various treasures and attended by many servants. Because Tathatā manifests as Paramārtha-śūnyatā, it has a great white ox, fat and strong, walking steadily and upright, with a speed like the wind, and wisdom without defilement, hence the name 'White'. It can break through delusion, hence the name 'Powerful'. The wisdom of the Middle Way is called 'Upright'. Entering the realm of non-effort, its speed is like the wind. The three inconceivable Dharmas (Dharmakāya, Prajñā, and Liberation) together accomplish this great cart, so how can there be differences of verticality and horizontality? Such a teaching vehicle, neither vertical nor horizontal, is what the disciples of the Five Grades ride, reaching the stage of similar understanding. Such a practice vehicle, neither vertical nor horizontal, is what those with similar understanding ride, reaching the stage of the Ten Dwellings (of Bodhisattvas). Such a realization vehicle, neither vertical nor horizontal, is what the Bodhisattvas of the Ten Dwellings ride, reaching the realm of Wonderful Enlightenment Sarvajña (all-knowingness), hence the name Wonderful Vehicle. The sutra also says: 'This vehicle is subtle, pure, and foremost.' Therefore, when lectures were established at Waguan Temple, people dreamed of listeners driving out of Tianmen Gate in carts; when lectures were established elsewhere, people dreamed of yellow-robed monks filling the roads. Judging by these phenomena, right and wrong are clear! If these coarse and subtle vehicles are compared to the Five Flavors (milk, cream, raw butter, cooked butter, and ghee), the Milk teaching contains one coarse and one subtle. The Cream teaching contains one coarse. The Raw Butter teaching contains three coarse and one subtle. The Cooked Butter teaching contains two coarse and one subtle. Various sutras all contain expedient teachings of verticality and horizontality, in order to explain the truth of neither verticality nor horizontality, hence they are called coarse. The present Lotus Sutra straightforwardly abandons expedient teachings, so it is added with the word 'subtle'. Fourth, 'revealing the subtle by opening up the coarse' is based on the three sentences in the Mahāparinirvāṇa Sūtra. The Nirvāṇa Sūtra says: 'Buddha-nature is also one,' because all sentient beings have only one Buddha-vehicle. This is the one Buddha-vehicle of non-movement and non-emergence, so it is complete with the three Dharmas, neither vertical nor horizontal. All sentient beings with consciousness possess this principle, but their family members (referring to ordinary people), both young and old, do not know it, so it is called coarse. Now, revealing the treasure of enlightenment to sentient beings, weeding out the weeds, and revealing the treasure.
金。一切無礙人，一道出生死。十方諦求，更無餘乘，唯一佛乘，是故為妙。經言：「佛性亦非一非非一。」數、非數法，不決定故。若執緣修智慧，定能顯理；慧自非理，則照用不明，不見佛性，是故為粗。今開定執之慧，即不決定慧，即慧而理、即理而慧，不執著數，定三定一，不著非數，非三非一，如此乃名無著妙慧。能破一切定相及不定相，亦無能破、所破。如輪王能破能安，如日除闇生物，如醫除膜養珠，即是大乘不縱不橫之妙慧也。經言：「佛性亦非一」說三乘故。即是三乘、五乘、七乘等諸方便乘。若住諸乘，但是事善，及以偏真，通入處近，是故為粗。今若決了諸乘即是如來藏，藏名佛性。從人天善乃至別乘，皆不動本法，即是于妙。當知，三句攝一切法，無非佛性，悉皆是妙。無粗可待，即絕待妙也。
五、明始終者，不取五品教乘為始，乃取凡地一念之心，具十法界、十種相性，為三法之始。何者？十種相性只是三軌。如是體即真性軌；如是性，性以據內，即是觀照軌；如是相者，相以據外，即是福德，是資成軌。力者是了因，是觀照軌；作者是萬行精勤，即是資成；因者是習因，屬觀照。緣者是報因，屬資成；果者是習果，屬觀照；報者是習報，屬資成。本末等者，空等，即觀照；假等
【現代漢語翻譯】 現代漢語譯本：金。一切無礙人（指證得無礙解脫的聖者），一道出生死（以唯一的佛道超越生死輪迴）。十方尋覓真諦，再沒有其他乘法，唯有佛乘（唯一能證悟成佛的教法），因此是微妙的。經書上說：『佛性（一切眾生本具的覺悟潛能）亦非一非非一。』因為數法（可以計數的法）和非數法（不可計數的法）都不確定。如果執著于通過修習因緣而得的智慧，一定能顯現真理；智慧本身如果不是真理，那麼照用（智慧的觀照和作用）就不明瞭，就不能見到佛性，因此是粗糙的。現在開啟不執著于定見的智慧，就是不決定的智慧，就是智慧即是真理、真理即是智慧，不執著于可數，定三定一（無論是三乘還是一乘），不執著于不可數，非三非一（既不是三乘也不是一乘），這樣才叫做無著妙慧。能破除一切定相和不定相，也沒有能破和所破。如同輪王（擁有轉輪聖王權力的統治者）能破能安，如同太陽除去黑暗而生長萬物，如同醫生除去眼膜而養護寶珠，這就是大乘不縱不橫的微妙智慧。經書上說：『佛性亦非一』，是說有三乘的緣故。就是三乘、五乘、七乘等各種方便乘。如果停留在各種乘法上，只不過是事相上的善行，以及偏頗的真理，通達進入的地方還很近，因此是粗糙的。現在如果決斷了各種乘法就是如來藏（如來所藏的功德），如來藏也叫做佛性。從人天善法乃至別乘（獨特的教法），都不動搖根本的佛法，這就是微妙。應當知道，三句（體、相、用）涵蓋了一切法，沒有不是佛性的，全部都是微妙。沒有粗糙可以對待，就是絕待的微妙。 五、闡明始終，不以五品教乘（天臺宗的五品弟子位）為開始，而是以凡夫地一念之心，具足十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）、十種相性（相、性、體、力、作、因、緣、果、報、本末等），作為三法（體、相、用）的開始。為什麼呢？十種相性只是三軌（三種規範）。如是體就是真性軌（本體的規範）；如是性，性是內在的，就是觀照軌（觀照的規範）；如是相，相是外在的，就是福德，是資成軌（資助成就的規範）。力是了因（幫助理解的因素），是觀照軌；作是萬行精勤，就是資成；因是習因（習慣性的原因），屬於觀照。緣是報因（導致果報的原因），屬於資成；果是習果（習慣性的結果），屬於觀照；報是習報（習慣性的報應），屬於資成。本末等，空等，就是觀照；假等
【English Translation】 English version: Gold. All unimpeded beings (referring to saints who have attained unimpeded liberation), transcend birth and death through one path (surpassing the cycle of birth and death through the unique Buddha path). Seeking truth in the ten directions, there is no other vehicle, only the Buddha Vehicle (the only teaching that can realize Buddhahood), therefore it is wonderful. The scripture says: 'Buddha-nature (the inherent potential for enlightenment in all beings) is neither one nor not one.' Because countable dharmas (laws that can be counted) and uncountable dharmas (laws that cannot be counted) are not definite. If one clings to the wisdom gained through cultivating conditions, believing it will definitely reveal the truth; if wisdom itself is not the truth, then its illumination and function (the contemplation and action of wisdom) will not be clear, and one will not see Buddha-nature, therefore it is coarse. Now, opening the wisdom that does not cling to fixed views, is the indefinite wisdom, which means wisdom is truth and truth is wisdom, not clinging to the countable, fixed as three or one (whether it is the Three Vehicles or the One Vehicle), not clinging to the uncountable, neither three nor one (neither the Three Vehicles nor the One Vehicle), this is called non-attachment wonderful wisdom. It can break all fixed forms and unfixed forms, and there is neither the breaker nor the broken. Like a Wheel-Turning King (a ruler with the power of a Chakravartin), who can break and establish, like the sun removing darkness and generating all things, like a doctor removing cataracts and nurturing pearls, this is the wonderful wisdom of the Mahayana, neither vertical nor horizontal. The scripture says: 'Buddha-nature is also not one,' because it speaks of the Three Vehicles. That is, the Three Vehicles, Five Vehicles, Seven Vehicles, and other expedient vehicles. If one dwells in the various vehicles, it is only good deeds in phenomena, and biased truth, the place of access is still near, therefore it is coarse. Now, if one realizes that the various vehicles are the Tathagatagarbha (the womb of the Tathagata), the Tathagatagarbha is also called Buddha-nature. From the good deeds of humans and gods to the separate vehicles (unique teachings), it does not shake the fundamental Dharma, this is wonderful. It should be known that the three phrases (substance, attribute, function) encompass all dharmas, none of which is not Buddha-nature, all are wonderful. There is no coarse to be compared with, which is the absolute wonderful. 5. Clarifying the beginning and the end, not taking the Five Grades of Teaching Vehicles (the five stages of discipleship in the Tiantai school) as the beginning, but taking the one thought of a common person's mind, possessing the Ten Dharma Realms (hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, Buddhas), and the Ten Aspects of Nature (appearance, nature, substance, power, action, cause, condition, effect, retribution, beginning and end, etc.), as the beginning of the Three Dharmas (substance, attribute, function). Why? The Ten Aspects of Nature are only the Three Models (three norms). Suchness of substance is the True Nature Model (the norm of the essence); suchness of nature, nature is internal, is the Contemplation Model (the norm of contemplation); suchness of appearance, appearance is external, is merit, is the Aiding Completion Model (the norm of assisting completion). Power is the Understanding Cause (the factor that helps understanding), is the Contemplation Model; Action is diligent effort in myriad practices, is the Aiding Completion; Cause is the Habitual Cause (habitual cause), belongs to Contemplation. Condition is the Retribution Cause (the cause leading to karmic retribution), belongs to Aiding Completion; Effect is the Habitual Effect (habitual result), belongs to Contemplation; Retribution is the Habitual Retribution (habitual karmic consequence), belongs to Aiding Completion. Beginning and end, etc., emptiness, etc., is Contemplation; falsity, etc.
即資成；中等即真性。直就一界十如論於三軌。今但明凡心一念，即皆具十法界，一一界悉有煩惱性相、惡業性相、苦道性相。若有無明煩惱性相，即是智慧觀照性相。何者？以迷明故起無明。若解無明，即是于明。《大經》云：「無明轉，即變為明。」《凈名》云：「無明即是明。」當知，不離無明而有于明，如冰是水，如水是冰。
又凡夫心，一念即具十界，悉有惡業性相，只惡性相即善性相，由惡有善，離惡無善，翻于諸惡，即善資成。如竹中有火性，未即是火事，故有而不燒，遇緣事成，即能燒物。惡即善性，未即是事。遇緣成事，即能翻惡。如竹有火，火出還燒竹。惡中有善，善成還破惡。故即惡性相是善性相也。凡夫一念，皆有十界識、名色等苦道性相。迷此苦道，生死浩然，此是迷法身為苦道，不離苦道別有法身。如迷南為北，無別南也。若悟生死，即是法身，故云：苦道性相即是法身性相也。
夫有心者，皆有三道性相，即是三軌性相。故《凈名》云：「煩惱之儔，為如來種。」此之謂也。若言如是力、如是作者，菩提心發也，即是真性等萌動。如是因者，即是觀照萌動。如是緣者，即是資成萌動。如是果者，由觀照萌動，成習因，感得般若習果滿也。如是報者，由資成萌動，為緣因，
【現代漢語翻譯】 現代漢語譯本： 即是資助成就；中等的就是真如本性。直接就一界十如是來論述三軌。現在只說明凡夫心的一念，就都具備十法界，每一個法界都具有煩惱的體性和現象、惡業的體性和現象、苦道的體性和現象。如果存在無明煩惱的體性和現象，那就是智慧觀照的體性和現象。為什麼呢？因為迷惑于光明才產生無明。如果理解了無明，那就是對於光明的理解。《大般涅槃經》（《大經》）說：『無明轉變，就變為光明。』《維摩詰所說經》（《凈名》）說：『無明就是光明。』應當知道，不能離開無明而存在光明，就像冰就是水，水就是冰。
又，凡夫的心，一念就具備十法界，都具有惡業的體性和現象，這惡的體性和現象就是善的體性和現象，因為有惡才有善，離開惡就沒有善，轉化各種惡，就是善的資助成就。就像竹子中有火性，但還沒有成為火的事實，所以存在卻不燃燒，遇到因緣條件成熟，就能燃燒物體。惡就是善性，但還沒有成為事實。遇到因緣條件成熟，就能轉化惡。就像竹子有火性，火出來后反而燃燒竹子。惡中有善，善成就后反而破除惡。所以說，惡的體性和現象就是善的體性和現象。凡夫的一念，都具有十界的識、名色等苦道的體性和現象。迷惑于這苦道，生死就無邊無際，這是把迷失的法身看作是苦道，而不是離開苦道另外存在法身。就像把南方誤認為北方，沒有另外的南方。如果領悟了生死，那就是法身，所以說：苦道的體性和現象就是法身的體性和現象。
凡是有心識的，都具有三道（煩惱道、業道、苦道）的體性和現象，也就是三軌（法身軌、般若軌、解脫軌）的體性和現象。所以《維摩詰所說經》（《凈名》）說：『煩惱的同類，是如來的種子。』說的就是這個意思。如果說『如是力、如是作』，那就是菩提心生髮，也就是真如本性等開始萌動。『如是因』，就是觀照開始萌動。『如是緣』，就是資助成就開始萌動。『如是果』，由於觀照開始萌動，成為習因，感得般若的習果圓滿。『如是報』，由於資助成就開始萌動，作為緣因，
【English Translation】 English version: It is to aid in accomplishment; the middle is true nature (真性). Directly discussing the Three Tracks (三軌) based on the Ten Suchnesses (十如) of a single realm (一界). Now, it is only explained that a single thought of an ordinary mind (凡心) fully possesses the Ten Dharma Realms (十法界), and each realm has the nature and appearance of afflictions (煩惱性相), the nature and appearance of evil karma (惡業性相), and the nature and appearance of suffering paths (苦道性相). If there is the nature and appearance of ignorance and afflictions (無明煩惱性相), then that is the nature and appearance of wisdom and contemplation (智慧觀照性相). Why? Because ignorance arises from being deluded about clarity. If one understands ignorance, then that is understanding clarity. The Mahāparinirvāṇa Sūtra (大經) says: 'When ignorance is transformed, it becomes clarity.' The Vimalakīrti-nirdeśa Sūtra (凈名) says: 'Ignorance is clarity.' It should be known that clarity does not exist apart from ignorance, just as ice is water, and water is ice.
Furthermore, in a single thought, the mind of an ordinary person (凡夫心) possesses all Ten Realms (十界), and all have the nature and appearance of evil karma (惡業性相). This nature and appearance of evil is precisely the nature and appearance of good. Because there is evil, there is good; without evil, there is no good. Transforming all evils is the aiding and accomplishing of good. Just as bamboo has the nature of fire, but it is not yet the act of fire, so it exists but does not burn. When conditions are met and the act is accomplished, it can burn things. Evil is the nature of good, but it is not yet the act. When conditions are met and the act is accomplished, it can transform evil. Just as bamboo has fire, and when the fire comes out, it burns the bamboo. Within evil, there is good, and when good is accomplished, it destroys evil. Therefore, the nature and appearance of evil is the nature and appearance of good. In a single thought, an ordinary person (凡夫) has the nature and appearance of the suffering path (苦道性相) of the Ten Realms (十界), such as consciousness (識), name and form (名色), etc. Being deluded about this suffering path (苦道), birth and death are vast and boundless. This is seeing the deluded Dharmakāya (法身) as the suffering path (苦道), not that there is a separate Dharmakāya (法身) apart from the suffering path (苦道). Just as mistaking south for north, there is no separate south. If one awakens to birth and death, that is the Dharmakāya (法身), so it is said: the nature and appearance of the suffering path (苦道性相) is the nature and appearance of the Dharmakāya (法身性相).
Those who have a mind all possess the nature and appearance of the Three Paths (三道性相) [of affliction, karma, and suffering], which is the nature and appearance of the Three Tracks (三軌性相) [of Dharmakāya, Prajñā, and Liberation]. Therefore, the Vimalakīrti-nirdeśa Sūtra (凈名) says: 'The companions of afflictions are the seeds of the Tathāgata.' This is what it means. If it is said 'such power, such action,' then the Bodhicitta (菩提心) arises, which is the sprouting of true nature (真性) and so on. 'Such cause' is the sprouting of contemplation (觀照). 'Such condition' is the sprouting of aiding and accomplishment (資成). 'Such result' is that, due to the sprouting of contemplation (觀照), it becomes a habitual cause, and one attains the full habitual result of Prajñā (般若). 'Such retribution' is that, due to the sprouting of aiding and accomplishment (資成), it serves as a condition cause,
感得解脫報果滿也。果報滿故，法身亦滿，是為三德究竟滿，名秘密藏。本末等者，性德三軌，冥伏不縱、不橫；修德三軌，彰顯不縱、不橫。冥伏如等、數等、妙等；彰顯如等、數等、妙等，故言等也。亦是空等、假等、中等(云云)。
六、類通三法者，前以三軌之法，從始以至終，即是豎通無礙。今欲橫通諸法，悉使無礙，類通諸三法。何者？赴緣名異，得意義同，粗通十條，餘者可領。三道、三識、三佛性、三般若、三菩提、三大乘、三身、三涅槃、三寶、三德。諸三法無量，止用十者，舉其大要，明始終耳。三道輪迴，生死本法，故為初。若欲逆生死流，須解三識、知三佛性、起三智慧、發三菩提心、行三大乘、證三身、成三涅槃，是三寶，利益一切，化緣盡，入於三德，住秘密藏(云云)。
一、類通三道者：真性軌即苦道；觀照軌即煩惱道；資成軌即業道。苦道即真性者，下文云：「世間相常住」，豈不即彼生死而是法身耶？煩惱即觀照，觀照本照惑，無惑則無照，一切法空是也。文云：「諸法從本來，常自寂滅相。」即煩惱是觀照也。照如薪生火。文云：「于諸過去佛，若有聞一句，皆已成佛道。」又云：「深達罪福相，遍照於十方。」即是聞于體達煩惱之妙句也。資成即業道者，惡是
【現代漢語翻譯】 現代漢語譯本： 感得解脫的報應圓滿。因為果報圓滿，法身也圓滿，這就是三德究竟圓滿，名為秘密藏。『本末等』是指，性德的三軌，冥伏而不縱、不橫；修德的三軌，彰顯而不縱、不橫。冥伏如等、數等、妙等；彰顯也如等、數等、妙等，所以說『等』。也是空等、假等、中等（等等）。 六、類通三法，前面用三軌之法，從開始到結束，就是豎向貫通沒有阻礙。現在想要橫向貫通諸法，使一切都沒有阻礙，用類別貫通這三法。哪三法呢？隨順因緣名稱不同，得到意義相同，粗略貫通十條，其餘的可以領會。三道、三識、三佛性、三般若（prajna，智慧）、三菩提（bodhi，覺悟）、三大乘（Mahayana，大乘）、三身、三涅槃（nirvana，寂滅）、三寶、三德。各種三法無量無邊，只用十種，是舉出其中的大要，說明始終罷了。三道輪迴，是生死的根本之法，所以放在最開始。如果想要逆轉生死之流，必須瞭解三識、知道三佛性、生起三智慧、發起三菩提心、修行三大乘、證得三身、成就三涅槃，這就是三寶，利益一切眾生，教化因緣完畢，進入三德，安住于秘密藏（等等）。 一、類通三道：真性軌就是苦道；觀照軌就是煩惱道；資成軌就是業道。苦道就是真性，下文說：『世間相常住』，難道不是指這生死就是法身嗎？煩惱就是觀照，觀照本來就照破迷惑，沒有迷惑就沒有觀照，一切法空就是這個意思。經文說：『諸法從本來，常自寂滅相。』就是煩惱是觀照的意思。觀照就像柴生火。經文說：『于諸過去佛，若有聞一句，皆已成佛道。』又說：『深達罪福相，遍照於十方。』就是聽聞並體達煩惱的微妙之句。 資成就是業道，惡是資成
【English Translation】 English version: One feels the complete retribution of liberation. Because the retribution is complete, the Dharmakaya (Dharmakaya, the body of the law) is also complete. This is the ultimate completion of the Three Virtues, called the Secret Treasury. 'Beginning and end are equal' refers to the three norms of intrinsic virtue, which are hidden and neither vertical nor horizontal; the three norms of cultivated virtue, which are manifest and neither vertical nor horizontal. Hidden like equality, number equality, subtle equality; manifest also like equality, number equality, subtle equality, hence the word 'equal'. It is also emptiness equality, provisional equality, middle equality (etc.). 6. Categorizing and Connecting the Three Dharmas: Previously, the method of the Three Norms, from beginning to end, was a vertical connection without obstruction. Now, desiring to horizontally connect all dharmas, making everything unobstructed, categorize and connect these three dharmas. Which three dharmas? Different names according to circumstances, but the same meaning is obtained. Roughly connect ten items, and the rest can be understood. The Three Paths, Three Consciousnesses, Three Buddha-natures, Three Prajnas (prajna, wisdom), Three Bodhis (bodhi, enlightenment), Three Mahayanas (Mahayana, Great Vehicle), Three Bodies, Three Nirvanas (nirvana, extinction), Three Jewels, Three Virtues. The various Three Dharmas are immeasurable, but only ten are used to highlight the main points and explain the beginning and end. The Three Paths of Rebirth are the fundamental dharma of birth and death, so they are placed at the beginning. If one wants to reverse the flow of birth and death, one must understand the Three Consciousnesses, know the Three Buddha-natures, arise the Three Wisdoms, generate the Three Bodhi Minds, practice the Three Mahayanas, realize the Three Bodies, and achieve the Three Nirvanas. These are the Three Jewels, benefiting all beings. When the karmic connection for transformation is exhausted, one enters the Three Virtues and dwells in the Secret Treasury (etc.). 1. Categorizing and Connecting the Three Paths: The Norm of True Nature is the Path of Suffering; the Norm of Contemplation is the Path of Affliction; the Norm of Support is the Path of Karma. The Path of Suffering is True Nature. The text below says, 'The world's phenomena are constantly abiding.' Does this not mean that birth and death are the Dharmakaya? Affliction is Contemplation. Contemplation originally illuminates delusion. Without delusion, there is no illumination. The emptiness of all dharmas is this meaning. The text says, 'All dharmas from the beginning are always in a state of tranquil extinction.' This means that affliction is contemplation. Contemplation is like fire arising from firewood. The text says, 'If one hears a single phrase from all the Buddhas of the past, one has already attained the Buddha path.' It also says, 'Deeply understanding the nature of sin and merit, illuminating the ten directions.' This is hearing and embodying the subtle phrase of affliction. Support is the Path of Karma, evil is support
善資，無惡亦無善。文云：「惡鬼入其心，罵詈毀辱我，我等唸佛故，皆當忍是事。」惡不來加，不得用念，用念由於惡加(云云)。又威音王佛所著法之眾，聞不輕言，罵詈打拍；由惡業故，還值不輕，不輕教化，皆得不退。又提婆達多是善知識，豈非惡即資成？三軌即三道，是為理性，行於非道，通達佛道。五品，觀行行於非道，通達佛道。六根清凈，相似行於非道，通達佛道。十住去，即分真行於非道，通達佛道。妙覺，究竟行於非道，通達佛道(云云)。
二、類通三識者，庵摩羅識即真性軌；阿黎耶識即觀照軌；阿陀那識即資成軌。若地人明阿黎耶是真常凈識攝；大乘人云是無記、無明、隨眠之識，亦名無沒識，九識乃名凈識互諍(云云)。今例近況遠，如一人心復何定？為善則善識，為惡即惡識，不為善惡，即無記識。此三識，何容頓同水火？只背善為惡，背惡為善，背善惡為無記。只是一人三心耳。三識亦應如是，若阿黎耶中，有生死種子，熏習增長，即成分別識。若阿黎耶中，有智慧種子，聞熏習增長，即轉依成道后真如，名為凈識。若異此兩識，只是阿黎耶識。此亦一法論三，三中論一耳。《攝論》云：「如金、土、染、凈。染譬六識；金譬凈識；土譬黎耶識。」明文在茲，何勞苦諍？下文
【現代漢語翻譯】 現代漢語譯本： 善資，沒有惡也沒有善。經文說：『惡鬼進入他的內心，謾罵羞辱我，我們因爲念佛的緣故，都應當忍受這些事。』惡沒有加於自身，就不能運用唸佛，運用唸佛是由於惡的加害（等等）。還有威音王佛所教化的眾生，聽到常不輕菩薩的惡言，謾罵毆打；由於過去的惡業，還遇到常不輕菩薩，常不輕菩薩教化他們，都得以不退轉。還有提婆達多是善知識，難道不是惡即是資助成就嗎？三軌即三道，這是理性，在非道中修行，通達佛道。五品位，觀行在非道中修行，通達佛道。六根清凈位，相似行在非道中修行，通達佛道。十住位開始，即分證真如在非道中修行，通達佛道。妙覺位，究竟在非道中修行，通達佛道（等等）。
二、用類別來貫通三識，庵摩羅識（Amala-vijñāna，第九識，又稱阿摩羅識，意為『無垢識』）即真性軌；阿黎耶識（Ālaya-vijñāna，第八識，又稱阿賴耶識，意為『藏識』）即觀照軌；阿陀那識（Ādāna-vijñāna，第七識，又稱阿陀那識，意為『執持識』）即資成軌。若地論師認為阿黎耶識是真常凈識所攝；大乘論師說它是無記、無明、隨眠的識，也叫無沒識，九識才稱為凈識，互相爭論（等等）。現在用近處的情況來比喻遠處的情況，比如一個人的心又有什麼定準呢？行善就是善識，作惡就是惡識，不作善也不作惡，就是無記識。這三種識，怎麼能一下子等同於水火呢？只是背離善就是惡，背離惡就是善，背離善惡就是無記。只是一個人的三種心罷了。三種識也應當這樣，如果阿黎耶識中，有生死種子，熏習增長，就成為分別識。如果阿黎耶識中，有智慧種子，聽聞熏習增長，就轉依成道后的真如，名為凈識。如果不同於這兩種識，就只是阿黎耶識。這也是一法論三，三中論一罷了。《攝大乘論》說：『如金、土、染、凈。染譬喻六識；金譬喻凈識；土譬喻黎耶識。』明白的經文就在這裡，何必辛苦地爭論呢？下文
【English Translation】 English version: 'Good' is a resource; without evil, there is also no good. The text says: 'Evil spirits enter his mind, scolding and insulting me; because we recite the Buddha's name, we should all endure these things.' If evil does not come upon oneself, one cannot use mindfulness; the use of mindfulness is due to the infliction of evil (etc.). Furthermore, the assembly taught by Buddha Vimalakirti (威音王佛) heard the Bodhisattva Never Disparaging (常不輕, Cháng bù qīng) speak harsh words, scolding and beating him; due to their past evil karma, they still encountered Bodhisattva Never Disparaging. Bodhisattva Never Disparaging taught and transformed them, and they all attained non-retrogression. Furthermore, Devadatta (提婆達多) is a good advisor; isn't evil precisely what helps to achieve enlightenment? The Three Models (三軌) are the Three Paths (三道), which is rationality; practicing on non-paths, one penetrates the Buddha Path. In the Five Grades (五品), practicing contemplation on non-paths, one penetrates the Buddha Path. In the Purification of the Six Roots (六根清凈), similar practice on non-paths, one penetrates the Buddha Path. From the Ten Dwellings (十住) onwards, partially realizing truth and practicing on non-paths, one penetrates the Buddha Path. In Wonderful Enlightenment (妙覺), ultimately practicing on non-paths, one penetrates the Buddha Path (etc.).
- To connect the Three Consciousnesses (三識) by category: the Amala-vijñāna (庵摩羅識, ninth consciousness, also known as the 'immaculate consciousness') is the Model of True Nature; the Ālaya-vijñāna (阿黎耶識, eighth consciousness, also known as the 'storehouse consciousness') is the Model of Contemplation; the Ādāna-vijñāna (阿陀那識, seventh consciousness, also known as the 'clinging consciousness') is the Model of Resources. If the Dilun school (地論師) believes that the Ālaya-vijñāna is included in the True, Constant, and Pure Consciousness; the Mahayana school says that it is the consciousness of neutral, ignorance, and latent tendencies, also called the non-lost consciousness; only the nine consciousnesses are called pure consciousnesses, and they argue with each other (etc.). Now, let's use a nearby situation to illustrate a distant one: how can one person's mind be fixed? Doing good is good consciousness, doing evil is evil consciousness, not doing good or evil is neutral consciousness. How can these three consciousnesses be equated with water and fire? It is simply turning away from good to be evil, turning away from evil to be good, turning away from both good and evil to be neutral. It is just one person's three minds. The three consciousnesses should also be like this: if in the Ālaya-vijñāna there are seeds of birth and death, which are cultivated and grow, then it becomes the discriminating consciousness. If in the Ālaya-vijñāna there are seeds of wisdom, which are heard, cultivated, and grow, then it transforms into the True Thusness after enlightenment, called pure consciousness. If it is different from these two consciousnesses, then it is just the Ālaya-vijñāna. This is also discussing three from one dharma, and discussing one from three. The Mahāyānasaṃgraha (攝大乘論) says: 'Like gold, earth, defilement, and purity. Defilement is like the six consciousnesses; gold is like pure consciousness; earth is like the Ālaya-vijñāna.' The clear text is here, why bother arguing so hard? The following text...
譬如有人至親友家，醉酒而臥，豈非阿黎耶識？世間狂惑，分別之識起已遊行，以求衣食，豈非阿陀那識？聞熏種子稍起增長，會遇親友，示以衣珠，豈非庵摩羅識？庵摩羅識，名無分別智光。若黎耶中，有此智種子，即理性無分別智光。五品，觀行無分別智光。六根清凈，相似無分別智光。初住去，分真無分別智光。妙覺，究竟無分別智光。粗妙(云云)。
三、類通三佛性者，真性軌即是正因性；觀照軌即是了因性；資成軌即是緣因性。故下文云：「汝實我子；我實汝父。」即正因性。又云：「我昔教汝無上道故，一切智愿猶在不失。」智即了因性，愿即緣因性。又云：「我不敢輕於汝等，汝等皆當作佛。」即正因性。「是時四眾，以讀誦眾經」即了因性。「修諸功德」即緣因性。又云：「長者諸子，若十、二十，乃至三十。」此即三種佛性。又云：「種種性相義，我已悉知見。」既言種種性，即有三種佛性也。若知三軌即三佛性，是名理佛性。五品，觀行見佛性。六根，相似見佛性。十住至等覺，分真見佛性。妙覺，究竟見佛性。是故稱妙(云云)。
四、類通三般若者，真性是實相般若；觀照是觀照般若；資成是文字般若。具如上釋境、智、行三妙之相。故下文云：「止止不須說，我法妙難思。
【現代漢語翻譯】 現代漢語譯本： 例如，如果有人到親友家，喝醉了就睡著了，這難道不是阿黎耶識（Ālaya-vijñāna，藏識）的作用嗎？世間之人狂妄迷惑，生起分別之識后，爲了尋求衣食，這難道不是阿陀那識（Ādāna-vijñāna，執持識）的作用嗎？聽聞熏習的種子稍微生起增長，會遇到親友，親友向他展示衣珠，這難道不是庵摩羅識（Amala-vijñāna，無垢識）的作用嗎？庵摩羅識，名為無分別智光。如果在阿黎耶識中，有這種智慧的種子，那就是理性無分別智光。五品位的修行，是觀行無分別智光。六根清凈，是相似無分別智光。從初住開始，是分真無分別智光。妙覺位，是究竟無分別智光。粗妙的差別，依此類推。
三、如果將三軌類比於三佛性，那麼真性軌就是正因佛性；觀照軌就是了因佛性；資成軌就是緣因佛性。所以下文說：『你確實是我的兒子；我確實是你的父親。』這就是正因佛性。又說：『我過去教導你無上道，所以一切智的願望仍然存在，沒有失去。』智慧就是了因佛性，願望就是緣因佛性。又說：『我不敢輕視你們，你們都應當成佛。』這就是正因佛性。『這時四眾，以讀誦眾經』這就是了因佛性。『修諸功德』這就是緣因佛性。又說：『長者的孩子們，如果是十個、二十個，乃至三十個。』這指的就是三種佛性。又說：『種種性相的意義，我已經完全知曉。』既然說到種種性，那就是有三種佛性。如果知道三軌就是三佛性，這叫做理佛性。五品位的修行，是觀行見佛性。六根清凈，是相似見佛性。十住到等覺位，是分真見佛性。妙覺位，是究竟見佛性。所以稱之為妙，依此類推。
四、如果將三軌類比於三般若，那麼真性就是實相般若（Prajñā，智慧）；觀照就是觀照般若；資成就是文字般若。具體就像上面解釋的境、智、行三種妙相。所以下文說：『停止吧，停止吧，不必再說了，我的法微妙難以思議。』
【English Translation】 English version: For example, if someone goes to a close friend's house, gets drunk and falls asleep, isn't that the function of Ālaya-vijñāna (storehouse consciousness)? When people in the world are deluded and confused, and the discriminating consciousness arises to seek food and clothing, isn't that the function of Ādāna-vijñāna (grasping consciousness)? When the seeds of hearing and熏習 gradually arise and grow, and one encounters close friends who show them a jewel hidden in their robe, isn't that the function of Amala-vijñāna (immaculate consciousness)? Amala-vijñāna is called the light of non-discriminating wisdom. If there is this seed of wisdom in Ālaya-vijñāna, then it is the rational light of non-discriminating wisdom. The practice of the Five Grades is the light of contemplative non-discriminating wisdom. The purification of the six senses is the light of similar non-discriminating wisdom. From the initial Abode onwards, it is the light of partially realized non-discriminating wisdom. Wonderful Enlightenment is the ultimate light of non-discriminating wisdom. The difference between coarse and subtle is analogous.
Third, if we categorize the Three Models as the Three Buddha-natures, then the True Nature Model is the Direct Cause Buddha-nature; the Contemplation Model is the Understanding Cause Buddha-nature; and the Supporting Model is the Conditioning Cause Buddha-nature. Therefore, the following text says: 'You are indeed my son; I am indeed your father.' This is the Direct Cause Buddha-nature. It also says: 'In the past, I taught you the unsurpassed path, so the vow of all-knowing wisdom still exists and has not been lost.' Wisdom is the Understanding Cause Buddha-nature, and the vow is the Conditioning Cause Buddha-nature. It also says: 'I dare not belittle you, you should all become Buddhas.' This is the Direct Cause Buddha-nature. 'At this time, the four assemblies, by reciting the sutras' This is the Understanding Cause Buddha-nature. 'Cultivating all merits' This is the Conditioning Cause Buddha-nature. It also says: 'The sons of the elder, if there are ten, twenty, or even thirty.' This refers to the Three Buddha-natures. It also says: 'I have fully known and seen the meanings of various natures and characteristics.' Since it speaks of various natures, there are Three Buddha-natures. If one knows that the Three Models are the Three Buddha-natures, this is called the Buddha-nature in principle. The practice of the Five Grades is seeing the Buddha-nature through contemplation. The purification of the six senses is seeing the Buddha-nature in a similar way. From the Ten Abodes to Near-Enlightenment, it is seeing the Buddha-nature through partial realization. Wonderful Enlightenment is seeing the Buddha-nature ultimately. Therefore, it is called Wonderful, and so on.
Fourth, if we categorize the Three Models as the Three Prajñās (wisdoms), then True Nature is the Real Aspect Prajñā; Contemplation is the Contemplative Prajñā; and Supporting is the Literal Prajñā. This is as explained above regarding the three wonderful aspects of realm, wisdom, and practice. Therefore, the following text says: 'Stop, stop, no need to say more, my Dharma is subtle and difficult to conceive.'
」又云：「是法不可示，言辭相寂滅。」即實相般若。「我及十方佛，乃能知是相。」「唯佛與佛，乃能究盡。」又云：「我所得智慧，微妙最第一。」即觀照般若。又云：「我常知眾生，行道不行道，隨應所可度，為說種種法。」若干言辭，隨宜方便，即是文字般若。又云：「如來知見廣大深遠。」廣大深遠即實相般若。如來知見稱廣大深遠，即觀照般若。若言方便、知見皆已具足，即文字般若。故知三軌亦三般若之異名耳。若三智在三心、屬三人，是則為粗。三智在一心中，不縱不橫，是則理妙。五品，觀行三般若。六根凈，相似三般若。四十心，分真三般若。妙覺，究竟三般若也。
五、類通三菩提者，真性軌即實相菩提；觀照軌即實智菩提；資成軌方便菩提。故下文云：「我先不言汝等皆得阿耨三菩提。」「非實、非虛、非如、非異，不如三界，見於三界。」即實相菩提。「我成道已來，甚大久遠。」即實智菩提。「我說少出家，近伽耶城，得三菩提。」即方便菩提。若就弟子明三菩提者，「若我遇眾生，儘教以佛道。」即實相菩提。「安住實智中，我定當作佛。」又云：「佛子行道已，來世得作佛。」「乘是寶乘，直至道場。」即是修成實智菩提。授八相記，即方便菩提。不一異者，名之為如。不決
【現代漢語翻譯】 現代漢語譯本 還有經文說：『這種佛法是無法展示的，言語表達都歸於寂靜滅絕。』這指的就是實相般若（指通過對事物真實本性的認識而獲得的智慧）。『我和十方諸佛，才能瞭解這種實相。』『只有佛與佛之間，才能徹底瞭解。』還有經文說：『我所獲得的智慧，微妙而且是最殊勝的。』這指的就是觀照般若（指通過觀照事物而獲得的智慧）。還有經文說：『我經常知道眾生，是修行佛道還是不修行佛道，根據他們各自可以被度化的程度，為他們宣說種種佛法。』這些不同的言辭，都是根據具體情況而採取的方便法門，這就是文字般若（指通過文字學習佛法而獲得的智慧）。還有經文說：『如來的知見廣大而深遠。』廣大深遠指的就是實相般若。如來的知見被稱為廣大深遠，指的就是觀照般若。如果說方便法門、知見都已經具備，指的就是文字般若。所以說，三軌實際上就是三般若的不同名稱罷了。如果認為三智分別存在於三種不同的心、屬於三個人，那就是粗淺的理解。三智存在於一個心中，不縱向分離也不橫向並列，這就是精妙的道理。五品位的修行，是觀行三般若。六根清凈，是相似三般若。四十心位的修行，是分真三般若。妙覺位，是究竟三般若。 五、如果將三軌與三菩提（指三種覺悟的智慧）相對應，那麼真性軌就是實相菩提（證悟事物真實本性的智慧）；觀照軌就是實智菩提（真實的智慧）；資成軌就是方便菩提（方便的智慧）。所以下文說：『我先前沒有說過你們都能獲得阿耨多羅三藐三菩提（無上正等正覺）。』『非實、非虛、非如、非異，不類似於三界，卻能見到三界。』這就是實相菩提。『我成道以來，已經非常久遠。』這就是實智菩提。『我說我年少出家，在靠近伽耶城的地方，獲得了三菩提。』這就是方便菩提。如果就弟子而言來闡明三菩提，『如果我遇到眾生，就全部教導他們佛道。』這就是實相菩提。『安住在真實的智慧中，我一定能夠成佛。』還有經文說：『佛子修行佛道之後，來世能夠成佛。』『乘坐這輛寶車，一直到達道場。』這就是修成實智菩提。授予八相成道的預記，這就是方便菩提。不一也不異，就稱之為如。不決
【English Translation】 English version Furthermore, it is said: 'This Dharma cannot be shown; words and expressions are extinguished into silence.' This refers to the Real Mark Prajna (wisdom attained through the realization of the true nature of things). 'I and the Buddhas of the ten directions are able to know this mark.' 'Only Buddhas and Buddhas can fully comprehend it.' Also, it is said: 'The wisdom I have attained is subtle and the most supreme.' This refers to the Contemplation Prajna (wisdom attained through contemplating things). Also, it is said: 'I always know sentient beings, whether they practice the path or not, and according to their capacity to be liberated, I preach various Dharmas for them.' These various words and expressions, according to the appropriate circumstances, are expedient means, which is the Literal Prajna (wisdom attained through studying the Dharma through words). Also, it is said: 'The Tathagata's knowledge and vision are vast and profound.' Vast and profound refers to the Real Mark Prajna. The Tathagata's knowledge and vision being called vast and profound refers to the Contemplation Prajna. If it is said that expedient means and knowledge and vision are all complete, this refers to the Literal Prajna. Therefore, it is known that the Three Models are merely different names for the Three Prajnas. If the Three Wisdoms are in three different minds, belonging to three different people, then this is a crude understanding. If the Three Wisdoms are in one mind, neither vertically separated nor horizontally aligned, then this is a subtle principle. The practice of the Five Grades is the Contemplation and Practice of the Three Prajnas. The purification of the Six Roots is the Similar Three Prajnas. The Forty Minds are the Partial Realization of the Three Prajnas. Wonderful Enlightenment is the Ultimate Three Prajnas. V. Classifying the Three Models with the Three Bodhis (Three Wisdoms of Enlightenment): the True Nature Model is the Real Mark Bodhi (wisdom of realizing the true nature of things); the Contemplation Model is the Real Wisdom Bodhi (true wisdom); the Supporting Model is the Expedient Bodhi (expedient wisdom). Therefore, the following text says: 'I did not say before that you would all attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).' 'Neither real, nor unreal, neither like, nor different, not like the Three Realms, yet seeing the Three Realms.' This is the Real Mark Bodhi. 'Since I attained the Way, it has been a very long time.' This is the Real Wisdom Bodhi. 'I said that I left home at a young age, near the city of Gaya, and attained the Three Bodhis.' This is the Expedient Bodhi. If we explain the Three Bodhis in terms of disciples, 'If I encounter sentient beings, I will teach them all the Buddha Way.' This is the Real Mark Bodhi. 'Abiding in real wisdom, I will surely become a Buddha.' Also, it is said: 'After the Buddha's disciples practice the path, they will become Buddhas in the future.' 'Riding this precious vehicle, directly to the Bodhi-mandala.' This is cultivating and achieving Real Wisdom Bodhi. Bestowing the prediction of the Eight Aspects of Enlightenment is the Expedient Bodhi. Neither one nor different is called Suchness. Not decid
了名粗，決了名為妙。一切眾生，理性菩提。五品，名字菩提。六根，相似菩提。四十一位，分真菩提。妙覺，究竟菩提(云云)。
六、類通三大乘者，真性即理乘；觀照即隨乘；資成即得乘。故下文云：「佛自住大乘，如其所得法，定慧力莊嚴。」住大乘即理乘；定慧莊嚴即隨乘；所得法即得乘。「佛自住大乘」是理乘；「于道場知已」是隨乘；「導師方便說」是得乘。又「舍利弗！以本願故，說三乘法。」是得乘、隨乘。又，「是乘微妙清凈第一」是理乘。「於一佛乘」是理乘；「分別說三」是得乘、隨乘。不縱不橫妙，開粗妙、歷七位(云云)。五品，名字乘。六根，相似乘。四十一位，分真乘。妙覺，究竟乘(云云)。
七、類通三身者，真性軌即法身；觀照即報身；資成即應身。若《新金光明》云：「依於法身，得有報身；依于報身，得有應身。」此即如前所明，依于境妙，得有智妙；依于智妙，得有行妙。彼文云：「佛真法身，猶如虛空，應物現形，如水中月。」報身即天月。此文云：「佛自住大乘」即是實相之身，猶如虛空。「定慧力莊嚴」慧如天月，定如水月。又云：「唯佛與佛，乃能究盡諸法實相。」即是法身。「我所得智慧，微妙最第一。」即是報身。「名稱普聞」即是應身。又
【現代漢語翻譯】 現代漢語譯本： 了達粗淺的，就決斷了名為妙。一切眾生，都具有理性菩提（指眾生本具的覺悟之性）。五品位，是名字菩提（指通過學習和理解佛法，在名字上認識到菩提）。六根清凈，是相似菩提（指通過修行，六根逐漸清凈，接近菩提）。四十一位菩薩，是分真菩提（指菩薩們逐漸證悟真理，部分地實現了菩提）。妙覺位，是究竟菩提（指達到圓滿的覺悟）。
六、如果將這些類別貫通三大乘，那麼真性就是理乘（指通過體悟真如本性而證悟的途徑）；觀照就是隨乘（指跟隨佛陀的教導進行觀修而證悟的途徑）；資成就是得乘（指通過積累功德和智慧而證悟的途徑）。所以下文說：『佛自安住于大乘，依據他所證得的法，以禪定和智慧的力量來莊嚴。』安住于大乘就是理乘；禪定和智慧的莊嚴就是隨乘；所證得的法就是得乘。『佛自安住于大乘』是理乘；『在菩提道場證悟之後』是隨乘；『導師方便地宣說』是得乘。又，『舍利弗（Śāriputra，佛陀十大弟子之一）！因為本願的緣故，宣說三乘法。』是得乘、隨乘。又，『這個乘微妙清凈第一』是理乘。『於一佛乘』是理乘；『分別宣說三乘』是得乘、隨乘。不縱不橫，微妙，開顯粗淺和精妙，經歷七個位次。
五品位，是名字乘。六根清凈，是相似乘。四十一位菩薩，是分真乘。妙覺位，是究竟乘。
七、如果將這些類別貫通三身，那麼真性軌就是法身（Dharmakāya，佛的真理之身）；觀照就是報身（Saṃbhogakāya，佛的報償之身）；資成就是應身（Nirmāṇakāya，佛的化身）。如果按照《新金光明經》所說：『依靠法身，才能有報身；依靠報身，才能有應身。』這就像前面所說明的，依靠境妙，才能有智妙；依靠智妙，才能有行妙。那部經文說：『佛的真法身，猶如虛空，應物現形，如水中之月。』報身就像天上的月亮。這段經文說：『佛自安住于大乘』就是實相之身，猶如虛空。『禪定和智慧的力量來莊嚴』智慧如天上的月亮，禪定如水中的月亮。又說：『只有佛與佛，才能究竟通達諸法的實相。』這就是法身。『我所證得的智慧，微妙最第一。』這就是報身。『名稱普遍傳揚』這就是應身。又
【English Translation】 English version: Understanding the coarse is resolving it as the wonderful. All sentient beings possess the inherent nature of Bodhi (enlightenment). The Five Grades are Name Bodhi (understanding Bodhi in name through learning). The Six Roots are Similar Bodhi (approaching Bodhi through purification of the six senses). The Forty-One Stages are Partial Realization Bodhi (gradual realization of Bodhi by Bodhisattvas). Wonderful Enlightenment is Ultimate Bodhi.
- Categorizing through the Three Vehicles: True Nature is the Principle Vehicle (the path to enlightenment through realizing the true nature); Contemplation is the Following Vehicle (the path to enlightenment by following the Buddha's teachings and practicing contemplation); Accumulation is the Attainment Vehicle (the path to enlightenment through accumulating merit and wisdom). Therefore, the following text says: 'The Buddha dwells in the Great Vehicle, adorned with the power of Samadhi and Wisdom, according to the Dharma he has attained.' Dwelling in the Great Vehicle is the Principle Vehicle; the adornment of Samadhi and Wisdom is the Following Vehicle; the Dharma attained is the Attainment Vehicle. 'The Buddha dwells in the Great Vehicle' is the Principle Vehicle; 'Having known in the Bodhi field' is the Following Vehicle; 'The Guide expediently speaks' is the Attainment Vehicle. Furthermore, 'Śāriputra (one of the ten great disciples of the Buddha)! Because of the original vow, he speaks of the Three Vehicles' is the Attainment Vehicle, the Following Vehicle. Also, 'This vehicle is subtle, pure, and foremost' is the Principle Vehicle. 'In the One Buddha Vehicle' is the Principle Vehicle; 'Speaking separately of the Three' is the Attainment Vehicle, the Following Vehicle. Neither vertical nor horizontal, wonderful, revealing the coarse and the subtle, traversing the seven stages.
The Five Grades are the Name Vehicle. The Six Roots are the Similar Vehicle. The Forty-One Stages are the Partial Realization Vehicle. Wonderful Enlightenment is the Ultimate Vehicle.
- Categorizing through the Three Bodies: True Nature is the Dharma Body (Dharmakāya, the body of truth of the Buddha); Contemplation is the Reward Body (Saṃbhogakāya, the body of reward of the Buddha); Accumulation is the Manifestation Body (Nirmāṇakāya, the emanation body of the Buddha). As the New Golden Light Sutra says: 'Relying on the Dharma Body, there is the Reward Body; relying on the Reward Body, there is the Manifestation Body.' This is as explained before, relying on the wonderfulness of the object, there is the wonderfulness of wisdom; relying on the wonderfulness of wisdom, there is the wonderfulness of practice. That text says: 'The Buddha's true Dharma Body is like empty space, manifesting forms according to beings, like the moon in water.' The Reward Body is like the moon in the sky. This text says: 'The Buddha dwells in the Great Vehicle' is the body of reality, like empty space. 'Adorned with the power of Samadhi and Wisdom' Wisdom is like the moon in the sky, Samadhi is like the moon in water. It also says: 'Only Buddhas and Buddhas can completely understand the reality of all dharmas.' This is the Dharma Body. 'The wisdom I have attained is subtle and foremost.' This is the Reward Body. 'The name is universally heard' This is the Manifestation Body. Also
，非生、現生等，是應身也。或示己身，即法身、報身。或示他身，即報、應。「我以相嚴身，光明照十方，為說實相印。」實相印即法身；照十方即應身；相嚴身即報身。又「深達罪福相，遍照於十方。」即報身；「微妙凈法身」即法身；「具相三十二」即應身。三軌名異，義即三身，故《普賢觀》云：「佛三種身，從方等生。」《法界性論》云：「水銀和真金，能涂諸色像，功德和法身，處處應現往。」若此三身不縱不橫，妙決了三身入法身妙。歷七位妙(云云)。
八、類通三涅槃者，地人言：「但有性凈、方便凈。實相名為性凈涅槃；修因所成為方便凈涅槃。」今以理性為性凈涅槃，修因所成為圓凈涅槃，此則義便；薪盡火滅為方便凈涅槃，此文便。若將修因所成為方便涅槃者，以薪盡火滅為何等涅槃？故知應有三涅槃，三涅槃即是三軌。文云：「是法不可示，言辭相寂滅。」又云：「諸法從本來，常自寂滅相。」是性凈涅槃。又云：「皆以如來滅度而滅度之」即圓凈涅槃。又云：「我成佛已來，甚大久遠。」久修業所得，慧光照無量，亦是圓凈涅槃。數數唱生，處處現滅，於此夜滅度，如薪盡火滅，豈非方便凈涅槃？《大經》題稱「大般涅槃」，翻為大滅度。大者，其性廣博，即據性凈。度者，到于
【現代漢語翻譯】 現代漢語譯本： 『非生』、『現生』等，是應身（佛為適應不同眾生的需要而示現的化身）。有時示現自身，即是法身（佛的真如之身，是佛的本體）、報身（佛經過修行獲得的莊嚴之身）。有時示現他身，即是報身、應身。「我以莊嚴的相好之身，光明照耀十方，為眾生宣說實相之印。」實相印即是法身；照耀十方即是應身；相好莊嚴之身即是報身。又如「深刻通達罪與福的真相，普遍照耀於十方。」這是報身；「微妙清凈的法身」即是法身；「具足三十二種殊勝相好」即是應身。三軌（法身軌、報身軌、應身軌）名稱不同，但意義上就是三身，所以《普賢觀經》說：「佛的三種身，從方等（指甚深廣大的佛法）中產生。」《法界性論》說：「水銀和真金混合，能夠塗飾各種顏色和形象，功德和法身結合，在各處應化顯現。」如果這三身不縱不橫，巧妙地決斷三身融入法身之中，這是歷經七位（指修行過程中的不同階段）的妙用。
八、將三涅槃進行分類歸納，地論師說：「只有性凈涅槃、方便凈涅槃。實相被稱為性凈涅槃；通過修行因緣所成就的稱為方便凈涅槃。」現在以理性為性凈涅槃，通過修行因緣所成就的稱為圓凈涅槃，這樣意義上就順暢了；薪盡火滅為方便凈涅槃，這樣文義上也順暢。如果將修因所成就的稱為方便涅槃，那麼薪盡火滅又屬於哪種涅槃呢？所以可知應該有三種涅槃，三種涅槃即是三軌。經文說：「這種法不可示現，言語和思慮都寂滅。」又說：「諸法從本來，常自寂滅相。」這是性凈涅槃。又說：「都以如來滅度的方式而滅度」這是圓凈涅槃。又說：「我成佛以來，已經非常久遠。」這是長久修行所得，智慧光明照耀無量，也是圓凈涅槃。無數次示現出生，處處示現滅度，於此夜滅度，就像薪盡火滅一樣，這難道不是方便凈涅槃嗎？《大般涅槃經》的題目稱為「大般涅槃」，翻譯為大滅度。大，指的是其性廣博，這是依據性凈涅槃。度，指的是到達
【English Translation】 English version: 'Non-birth', 'present birth', etc., are Nirmāṇakāya (the emanation body of the Buddha manifested to suit the needs of different beings). Sometimes, the Buddha manifests his own body, which is the Dharmakāya (the body of truth, the essence of the Buddha) and the Sambhogakāya (the body of bliss, the glorified body attained through practice). Sometimes, he manifests other bodies, which are the Sambhogakāya and Nirmāṇakāya. 'I adorn my body with excellent marks, and my light illuminates the ten directions, proclaiming the seal of true reality.' The seal of true reality is the Dharmakāya; illuminating the ten directions is the Nirmāṇakāya; the body adorned with excellent marks is the Sambhogakāya. Furthermore, 'Deeply understanding the nature of sin and merit, universally illuminating the ten directions,' this is the Sambhogakāya; 'The subtle and pure Dharmakāya' is the Dharmakāya; 'Possessing the thirty-two excellent marks' is the Nirmāṇakāya. The three models (Dharmakāya model, Sambhogakāya model, Nirmāṇakāya model) have different names, but in meaning, they are the three bodies. Therefore, the Universal Worthy Contemplation Sutra says, 'The three bodies of the Buddha arise from the Vaipulya (referring to the profound and vast Buddha Dharma).' The Treatise on the Nature of the Dharmadhātu says, 'Quicksilver mixed with pure gold can coat various colors and images; merit combined with the Dharmakāya manifests everywhere.' If these three bodies are neither vertical nor horizontal, skillfully determining that the three bodies merge into the Dharmakāya, this is the wonderful function of traversing the seven stages (referring to different stages in the path of practice).
- Classifying and categorizing the three Nirvāṇas, the Treatise on the Ten Stages masters say, 'There are only Svabhāva-pariśuddha-nirvāṇa (intrinsically pure Nirvāṇa) and Upāya-pariśuddha-nirvāṇa (Nirvāṇa of pure means). True reality is called Svabhāva-pariśuddha-nirvāṇa; that which is achieved through the cultivation of causes and conditions is called Upāya-pariśuddha-nirvāṇa.' Now, we consider reason as Svabhāva-pariśuddha-nirvāṇa, and that which is achieved through the cultivation of causes and conditions as Pariśuddha-nirvāṇa (perfectly pure Nirvāṇa), so the meaning becomes smooth; the exhaustion of fuel and the extinction of fire is Upāya-pariśuddha-nirvāṇa, so the meaning of the text also becomes smooth. If that which is achieved through the cultivation of causes and conditions is called Upāya-nirvāṇa, then to which Nirvāṇa does the exhaustion of fuel and the extinction of fire belong? Therefore, it can be known that there should be three Nirvāṇas, and the three Nirvāṇas are the three models. The scripture says, 'This Dharma cannot be shown, words and thoughts are extinguished.' It also says, 'All dharmas from the beginning are always in a state of quiescence.' This is Svabhāva-pariśuddha-nirvāṇa. It also says, 'All are extinguished by the extinction of the Tathāgata,' this is Pariśuddha-nirvāṇa. It also says, 'Since I attained Buddhahood, it has been a very long time.' This is obtained through long cultivation, the light of wisdom illuminates immeasurably, and it is also Pariśuddha-nirvāṇa. Countless times manifesting birth, manifesting extinction everywhere, extinguishing on this night, just like the exhaustion of fuel and the extinction of fire, is this not Upāya-pariśuddha-nirvāṇa? The title of the Mahāparinirvāṇa Sūtra is called 'Mahāparinirvāṇa', translated as great extinction. 'Great' refers to its vast nature, which is based on Svabhāva-pariśuddha-nirvāṇa. 'Extinction' refers to reaching
彼岸，智慧滿足，即據圓凈。滅者，煩惱永盡，斷德成就，即據方便凈。此三涅槃，即是三軌也。
九、類通一體三寶者，真性即法寶；觀照即佛寶；資成即僧寶。故法性不動名不覺；佛智契理，故佛名為覺。事和、理和，故僧名和合。《思益》云：「知覺名為佛；知離名為法；知無名為僧。」此是一體三寶。故下文云：「佛自住大乘」佛是佛寶；大乘是法寶；「如其所得法，以此度眾生。」即是與理和，復與眾生和，即是僧寶。「世間相常住」，名法寶；「于道場知已」，名佛寶；「導師方便說」上與理和，下與眾生和，名僧寶。一體三寶，非一之一，不三之三，此之三一，不縱不橫，稱之為妙。歷七位(云云)。
十、類通三德者，《大經》三德，共成大涅槃。此經三軌，共成大乘。彼明法身德，此雲實相。彼云：「佛性者亦一」一切眾生悉一乘故，亦是指實相為一乘。彼處明般若德；此經明其智慧門難解難入。「我所得智慧，微妙最第一」乃至「決了聲聞法，是諸經之王」皆是般若。彼經明解脫德；此經明數數示現，現生現滅，隨所調伏眾生之處，自既無累，令他解脫，乃至收取萬善事中功德悉得證果，豈非解脫？二經義合，碌碌之徒，隨名異解，譬聞天帝，不識憍尸。唯知《涅槃》佛性之文，不
【現代漢語翻譯】 現代漢語譯本 到達彼岸，智慧得到滿足，這就是依據圓滿清凈（圓凈）。『滅』指的是煩惱永遠斷盡，斷德成就，這就是依據方便清凈。 這三種涅槃，就是三種軌則（三軌）。
九、如果從類比貫通一體三寶的角度來看，真如自性就是法寶；觀照般若就是佛寶；資助成就（修行）就是僧寶。所以，法性不動，稱為不覺；佛的智慧契合真理，所以佛被稱為覺悟者（覺）。在事相上和諧，在理體上和諧，所以僧被稱為和合。《思益經》說：『知覺名為佛；知離名為法；知無名為僧。』這指的是一體三寶。所以下文說：『佛自住大乘』，佛是佛寶；大乘是法寶；『如其所得法，以此度眾生。』這就是與理體和諧，又與眾生和諧，這就是僧寶。『世間相常住』，名為法寶；『于道場知已』，名為佛寶；『導師方便說』，向上與理體和諧，向下與眾生和諧，名為僧寶。一體三寶，不是一個『一』，也不是三個『三』，這三即是一，不縱不橫，稱之為妙。歷經七個位次（此處省略）。
十、如果從類比貫通三德的角度來看，《大涅槃經》（《大經》）的三德，共同成就大涅槃。這部經的三軌，共同成就大乘。那部經闡明法身德，這部經稱之為實相。那部經說：『佛性者亦一』，一切眾生都只有唯一佛乘，也是指實相為唯一佛乘。那部經闡明般若德；這部經闡明智慧之門難以理解難以進入。『我所得智慧，微妙最第一』乃至『決了聲聞法，是諸經之王』，這些都是般若。那部經闡明解脫德；這部經闡明無數次示現，示現生起示現滅去，隨著所要調伏的眾生之處，自己既沒有牽累，又能令他人解脫，乃至收取萬善事中的功德全部都能證得果位，這難道不是解脫嗎？這兩部經的意義是相合的，平庸之輩，隨著名相的不同而產生不同的理解，譬如聽聞天帝（帝釋天，Indra），卻不認識憍尸迦（Kauśika，帝釋天的別名）。只知道《涅槃經》中佛性的文字，卻不...
【English Translation】 English version Reaching the other shore, wisdom being fulfilled, is based on perfect purity (Yuanjing). 'Cessation' refers to the complete and permanent eradication of afflictions, the accomplishment of the virtue of cessation, which is based on expedient purity. These three Nirvanas are the three models (three tracks).
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If we consider the analogy of the unified Three Jewels, the true nature is the Dharma Jewel; contemplative wisdom (Guanzhao) is the Buddha Jewel; and supportive accomplishment (of practice) is the Sangha Jewel. Therefore, the immobility of Dharma-nature is called non-awakening; the Buddha's wisdom accords with truth, so the Buddha is called the Awakened One (Jue). Harmony in phenomena and harmony in principle, so the Sangha is called harmonious assembly (Hehe). The Vimalakirti-nirdesa Sutra says: 'Knowing awareness is called Buddha; knowing detachment is called Dharma; knowing non-existence is called Sangha.' This refers to the unified Three Jewels. Therefore, the following text says: 'The Buddha dwells in the Mahayana', the Buddha is the Buddha Jewel; the Mahayana is the Dharma Jewel; 'According to the Dharma he has attained, he liberates sentient beings.' This is harmony with principle, and also harmony with sentient beings, which is the Sangha Jewel. 'The permanence of worldly phenomena' is called the Dharma Jewel; 'Having known in the Bodhimanda (Daochang)' is called the Buddha Jewel; 'The guide expediently speaks', upwards harmonizing with principle, downwards harmonizing with sentient beings, is called the Sangha Jewel. The unified Three Jewels are not one 'one', nor three 'threes', this three is one, neither vertical nor horizontal, it is called wonderful. Passing through seven stages (omitted here).
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If we consider the analogy of the Three Virtues, the Three Virtues of the Mahaparinirvana Sutra (Dajing) together accomplish Great Nirvana. The three models of this sutra together accomplish the Mahayana. That sutra elucidates the virtue of the Dharmakaya (Dharmakāya), this sutra calls it Suchness (reality, Shixiang). That sutra says: 'The Buddha-nature is also one', all sentient beings have only one vehicle, which also refers to Suchness as the one vehicle. That sutra elucidates the virtue of Prajna (Prajñā); this sutra elucidates that the gate of wisdom is difficult to understand and difficult to enter. 'The wisdom I have attained is subtle and supreme' even to 'decisively understanding the Sravaka (Śrāvaka) Dharma, it is the king of all sutras', all these are Prajna. That sutra elucidates the virtue of liberation; this sutra elucidates countless manifestations, manifesting arising and manifesting ceasing, according to the places where sentient beings are to be tamed, one is free from burdens and can liberate others, even to collecting the merits of myriad good deeds, all can attain fruition, is this not liberation? The meanings of the two sutras are in agreement, mediocre people, with different names generating different understandings, like hearing of the heavenly lord (Indra), but not recognizing Kausika (Kauśika, another name for Indra). Only knowing the text of Buddha-nature in the Nirvana Sutra, but not...
見雙樹有一乘之旨。彼文親說佛性亦一，一即一乘。而人云：「此乃《涅槃》一乘是佛性，《法華》一乘非佛性。」若言《法華》不明佛性者，《涅槃》不應遙指云：「八千聲聞於法華中，得受記莂，如秋收冬藏，見如來性，更無所作。」而人云：「《涅槃》有遙指之文，此中無佛性之語。」今據此文：「種種性相義，而我皆已見。」既言種種，何獨簡于佛性耶？又，「世間相常住。于道場知已，導師方便說。」豈非佛性之文耶？《論》云：「佛性水常不輕。」知眾生有佛性。又《涅槃》三德為秘密藏。安置諸子秘密藏中，我亦不久當入其中，此即自他俱入秘密。此經云：「佛自住大乘，以此度眾生。終不以小乘濟度諸眾生，悉以如來滅度而滅度之。」如是自他俱入如來滅度。滅度只是涅槃，涅槃只是秘藏。《釋論》云：「《法華》為秘藏，兩經文義宛宛恒同。」何故諸人，茍欲抗異？若文義舛隔，作同想無罪，今文義本合，離之何福？但《涅槃》以佛性為宗，非不明一乘義；今經以一乘為宗，非不明佛性義。赴機異說，其義常通也。若三德縱橫即是粗；不縱橫即是妙。歷七位(云云)。
七、悉檀料簡者。
問：
十種三法及餘一切皆是三軌者，唯應三軌，何意異說？
答：
眾生
【現代漢語翻譯】 現代漢語譯本 在娑羅雙樹示現涅槃時，蘊含著唯一佛乘的宗旨。《涅槃經》明白地說佛性也是唯一的，這唯一就是一乘。但是有人說：『《涅槃經》所說的一乘是佛性，《法華經》所說的一乘不是佛性。』如果說《法華經》沒有闡明佛性，那麼《涅槃經》就不應該遙遙指向《法華經》說：『八千聲聞在《法華經》中，得到了佛的授記，就像秋收冬藏一樣，見到了如來佛性，再也沒有什麼可做的了。』而有人說：『《涅槃經》有遙指的文字，而《法華經》中沒有佛性的字眼。』現在根據《法華經》的這段文字：『種種性相義，而我皆已見。』既然說了種種，為什麼唯獨排除佛性呢？而且，『世間相常住。于道場知已，導師方便說。』這難道不是佛性的文字嗎？《大智度論》說：『佛性如水，常不輕視。』這說明眾生具有佛性。另外，《涅槃經》的三德（法身德、般若德、解脫德）是秘密藏。將諸子安置在秘密藏中，我也不久將進入其中，這就是自他都進入秘密藏。而《法華經》說：『佛自住大乘，以此度眾生。終不以小乘濟度諸眾生，悉以如來滅度而滅度之。』這樣就是自他都進入如來滅度。滅度就是涅槃，涅槃就是秘藏。《釋論》說：『《法華經》就是秘藏，兩部經的文義完全相同。』為什麼這些人，一定要爭論不同呢？如果文義有差異，作相同的理解還沒有罪過，現在文義本來就相同，硬要分離它有什麼好處呢？只是《涅槃經》以佛性為宗旨，並非不闡明一乘的意義；《法華經》以一乘為宗旨，並非不闡明佛性的意義。這是應機說法的不同，它們的意義是相通的。如果三德縱橫排列，那就是粗淺的；不縱橫排列，那就是精妙的。歷經七個階段（此處省略）。 七、悉檀料簡（Siddhanta Analysis） 問： 十種三法以及其他一切都是三軌（三種軌則）的體現，應該只用三軌來解釋，為什麼還要有不同的說法呢？ 答： 眾生
【English Translation】 English version When appearing to enter Nirvana in the Sala twin trees, it contains the essence of the One Vehicle. The Nirvana Sutra clearly states that Buddha-nature is also one, and this one is the One Vehicle. However, some people say: 'The One Vehicle mentioned in the Nirvana Sutra is Buddha-nature, while the One Vehicle mentioned in the Lotus Sutra is not Buddha-nature.' If it is said that the Lotus Sutra does not clarify Buddha-nature, then the Nirvana Sutra should not remotely point to the Lotus Sutra and say: 'Eight thousand Shravakas (hearers) in the Lotus Sutra received the prediction of Buddhahood, just like the autumn harvest and winter storage, they saw the Tathagata (Thus Come One)'s Buddha-nature, and there is nothing more to do.' And some people say: 'The Nirvana Sutra has remotely pointing words, but the Lotus Sutra does not have the words of Buddha-nature.' Now, according to this passage in the Lotus Sutra: 'The meaning of various natures and characteristics, I have already seen them all.' Since it says various, why exclude Buddha-nature alone? Moreover, 'The characteristics of the world are permanent. Having known this in the Bodhimanda (place of enlightenment), the guide expediently speaks.' Is this not the text of Buddha-nature? The Mahaprajnaparamita Shastra says: 'Buddha-nature is like water, always not to be despised.' This shows that sentient beings have Buddha-nature. In addition, the three virtues (Dharmakaya, Prajna, and Liberation) of the Nirvana Sutra are the secret treasure. Placing all the children in the secret treasure, I will also soon enter it, which means that both self and others enter the secret treasure. And the Lotus Sutra says: 'The Buddha dwells in the Great Vehicle, and uses this to liberate sentient beings. He will never use the Small Vehicle to liberate sentient beings, but will liberate all with the Tathagata's extinction.' In this way, both self and others enter the Tathagata's extinction. Extinction is just Nirvana, and Nirvana is just the secret treasure. The Shilun says: 'The Lotus Sutra is the secret treasure, and the meaning of the two sutras is completely the same.' Why do these people insist on arguing for differences? If the meaning of the texts is different, there is no fault in making the same understanding, but now the meaning of the texts is originally the same, what benefit is there in separating it? It's just that the Nirvana Sutra takes Buddha-nature as its main principle, but it does not fail to clarify the meaning of the One Vehicle; the Lotus Sutra takes the One Vehicle as its main principle, but it does not fail to clarify the meaning of Buddha-nature. This is the difference in teaching according to the capacity of the audience, and their meanings are always connected. If the three virtues are arranged vertically and horizontally, then it is coarse; if they are not arranged vertically and horizontally, then it is subtle. Going through seven stages (omitted here). 7. Siddhanta Analysis Question: The ten kinds of three dharmas and everything else are all manifestations of the three tracks (three kinds of rules), and should only be explained by the three tracks, why are there different explanations? Answer: Sentient beings
機宜不同，應隨機設逗，悉檀方便引接耳。隨俗故異，稱便宜故異，逐對治故異，令人入道故異。朝三暮四，撫眾狙而皆悅，苦涂水洗，養嬰兒以適時。善巧赴機，故方圓任物，譬千車而同轍，豈守一而疑諸？
今通用四悉檀，歷十法，論妙，不妙；具說三軌，共成大乘。大乘之中，備有三法及一切法，不相混亂，即是世界悉檀。資成資發智慧，以生善故，是為人悉檀。觀照破惑，諸惡滅故，是對治悉檀。真性實理，為第一義悉檀。一段眾生，宜以大乘名說，得四利益也。
備說三德為大涅槃。雖三點上下而無縱、表裡而無橫，一不相混，三不相離，即世界悉檀。善利殃釁不幹，故得挺然累表，是故解脫即為人悉檀。般若如金剛，隨所擬皆碎，即是對治悉檀。法身即第一義也。一段眾生聞三德名，即獲四利矣！舉初、舉后、中間例然。
次、明妙不妙。《論》云：「三悉檀是世諦，心所行處，可破可壞。第一義悉檀，是心不行處，諸佛聖人心所得法，不可破壞，即是真諦。」若然者，比四悉檀為二諦所攝。更有中道，復云何攝？若不攝中，但是藏、通之意，此悉檀為粗。今言俗有、真無，是隔異法，便是三悉檀心所行處，可破可壞。中道第一義，非有、非無，有無不二則無隔異，無異即真諦。前三
悉檀所通，止至化城，化城非實，故可破可壞，可壞為粗。今中道無異，又通至寶所，無能過、無能滅，故不可壞，稱之為妙。若余經說中道第一義悉檀，與此經不殊。但余經帶阿羅漢所得，為第一義悉檀，故不稱妙。此經正直舍方便，但有圓實四悉檀，是故為妙。若不決三悉檀入第一義，是復為粗；若決一一悉檀，皆有第一義者，是則為妙。
五品弟子，假名四悉檀。六根凈，相似四悉檀。初住至等覺，分真四悉檀。妙覺，究竟四悉檀，是故稱妙。
此五番明妙，從因至果，以辨自行妙，半如意珠竟。 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第六上
天臺智者大師說
○第六明感應妙者，上來四妙名為圓因，三法秘藏名為圓果：境妙究竟顯，名毗盧遮那；智妙究竟滿，名盧舍那；行妙究竟滿，名釋迦牟尼。三佛不一異、不縱橫，故名妙果。《釋論》云：「稽首智度無子佛」者，果地圓極非復因位，故稱無子。果智寂照，有感必彰，故明感應妙也。即為六：一、釋感應名。二、明相。三、明同異。四、明相對。五、明粗妙。六、明觀心。
釋名又三：一、釋名。二、四悉檀帖解。三、料簡。釋名者，《正法華》云：「無數世界廣說經法
【現代漢語翻譯】 現代漢語譯本： 悉檀（Siddhanta，意為成就之法）所通達的，止步于化城（虛幻的城市，比喻涅槃的中間階段），化城並非真實，所以可以被破除、可以被毀壞，可以被毀壞的就是粗糙的。現在中道（Madhyamaka，不落兩邊的中正之道）沒有差異，又通達至寶所（真正的涅槃），沒有誰能超越、沒有誰能滅除，所以不可毀壞，稱之為妙。如果其他經典所說的中道第一義悉檀（Paramartha-siddhanta，勝義成就之法），與這部經沒有差別。但其他經典帶有阿羅漢（Arhat，斷盡煩惱的聖者）所得的成分，作為第一義悉檀，所以不稱為妙。這部經正直捨棄方便，只有圓滿真實的四悉檀（四種成就之法），因此是妙。如果不決斷三悉檀（三種成就之法）而進入第一義，那就是粗糙的；如果決斷每一個悉檀，都具有第一義，那麼就是妙。 五品弟子（修習《法華經》的五個階段的弟子），是假名四悉檀（Samjna-catur-siddhanta，假名成就之法）。六根清凈，是相似四悉檀（Sadrsya-catur-siddhanta，相似成就之法）。初住（菩薩的最初階位）到等覺（菩薩的最後階位），是分真四悉檀（Prthag-janika-catur-siddhanta，各別成就之法）。妙覺（佛的果位），是究竟四悉檀（Nirvrtti-catur-siddhanta，究竟成就之法），所以稱之為妙。 這五番闡明妙，從因到果，用來辨別自行之妙，半如意珠（比喻部分圓滿的教法）到此結束。 《妙法蓮華經玄義》卷第六上 天臺智者大師說 第六，闡明感應之妙，前面所說的四妙稱為圓因，三法秘藏稱為圓果：境妙究竟顯現，名為毗盧遮那（Vairocana，光明遍照）；智妙究竟圓滿，名為盧舍那（Locana，智慧光明）；行妙究竟圓滿，名為釋迦牟尼（Sakyamuni，能仁寂默）。三佛不一、不異，不縱、不橫，所以名為妙果。《釋論》（《大智度論》）說：『稽首智度無子佛』，果地圓滿到了極點，不再是因位，所以稱為無子。果智寂然照耀，有感應必定彰顯，所以闡明感應之妙。分為六個方面：一、解釋感應之名。二、闡明相狀。三、闡明同異。四、闡明相對。五、闡明粗妙。六、闡明觀心。 解釋名稱又分為三：一、解釋名稱。二、用四悉檀來解釋。三、簡別。《正法華》（《正法華經》）說：『無數世界廣說經法』
【English Translation】 English version: That which is reached through the Siddhantas (Siddhanta, meaning methods of accomplishment) stops at the Transformation City (an illusory city, a metaphor for the intermediate stage of Nirvana). The Transformation City is not real, so it can be broken and destroyed; that which can be destroyed is coarse. Now, the Middle Way (Madhyamaka, the balanced path that avoids extremes) has no difference, and it leads to the Treasure Land (true Nirvana). No one can surpass it, and no one can extinguish it, so it cannot be destroyed; it is called Wonderful. If the First Principle Siddhanta (Paramartha-siddhanta, the method of ultimate accomplishment) spoken of in other sutras is not different from this sutra, but other sutras carry the attainment of Arhats (Arhat, a saint who has extinguished all afflictions) as the First Principle Siddhanta, then it is not called Wonderful. This sutra directly abandons expedient means and only has the complete and real Four Siddhantas (four methods of accomplishment), so it is Wonderful. If one does not resolve the Three Siddhantas (three methods of accomplishment) and enter the First Principle, then it is coarse; if one resolves each Siddhanta and all have the First Principle, then it is Wonderful. Disciples of the Five Grades (disciples in the five stages of practicing the Lotus Sutra) are the Provisional Name Four Siddhantas (Samjna-catur-siddhanta, the method of provisional name accomplishment). The purification of the six senses is the Similar Four Siddhantas (Sadrsya-catur-siddhanta, the method of similar accomplishment). The Initial Abiding (the initial stage of a Bodhisattva) to Equal Enlightenment (the final stage of a Bodhisattva) is the Partial Real Four Siddhantas (Prthag-janika-catur-siddhanta, the method of individual accomplishment). Wonderful Enlightenment (the fruit of Buddhahood) is the Ultimate Four Siddhantas (Nirvrtti-catur-siddhanta, the method of ultimate accomplishment), so it is called Wonderful. These five explanations of Wonderful, from cause to effect, are used to distinguish the Wonderful of self-cultivation; the Half Wish-Fulfilling Jewel (a metaphor for partially complete teachings) ends here. The Profound Meaning of the Wonderful Dharma Lotus Flower Sutra, Scroll Six (Part One) Spoken by the Great Master Zhiyi of Tiantai Sixth, explaining the Wonderful of Response. The four Wonderfuls mentioned above are called the Complete Cause, and the Three Dharma Secret Treasures are called the Complete Effect: the Wonderful of Realm is ultimately revealed, named Vairocana (Vairocana, light that shines everywhere); the Wonderful of Wisdom is ultimately fulfilled, named Locana (Locana, wisdom light); the Wonderful of Practice is ultimately fulfilled, named Sakyamuni (Sakyamuni, capable and silent). The three Buddhas are neither one nor different, neither vertical nor horizontal, so they are called the Wonderful Effect. The Treatise (the Mahaprajnaparamita-sastra) says: 'I bow my head to the Buddha of Wisdom and Virtue without a son.' The fruit ground is completely perfect and is no longer the causal position, so it is called without a son. The wisdom of the fruit is silent and illuminating; if there is a response, it will surely manifest, so the Wonderful of Response is explained. It is divided into six aspects: 1. Explaining the name of Response. 2. Explaining the characteristics. 3. Explaining similarities and differences. 4. Explaining relativity. 5. Explaining coarseness and Wonderful. 6. Explaining contemplation of the mind. Explaining the name is further divided into three: 1. Explaining the name. 2. Explaining with the Four Siddhantas. 3. Distinguishing. The Saddharma-pundarika-sutra says: 'Expounding the Dharma in countless worlds.'
」，世尊所為感應如是，今故用為名。而經中機語、緣語，並是感之異目，悉語眾生，且從機釋義則易見，緣感例可解。
機有三義：一者、機是微義。故《易》云：「機者，動之微，吉之先現。」又《阿含》云：「眾生有善法之機，聖人來應也。」眾生有將生之善，此善微微將動，而得為機。若將生善為機，此結為促；今明可生之善，此語則寬。如弩有可發之機，故射者發之，發之則箭動，不發則不前；眾生有可生之善，故聖應則善生，不應則不生。故言機者微也。二者、《古注楞伽經》云：「機是關義。」何者？眾生有善有惡，關聖慈悲，故機是關義也。三者、機是宜義。如欲拔無明之苦，正宜於悲；欲與法性之樂，正宜於慈，故機是宜義也。
次明應者，亦為三義：一者、應是赴義。既言機有可生之理，機微將動，聖人赴之，其善得生，故用赴而釋應。二者、應是對義。如人交關，更相主對，若一欲賣，一不欲買，則不相主對；若賣買兩和，則貿易交決，貴賤無悔。今以眾生譬買，如來譬賣，就機以論關，就應以論對，故以對釋應也。三者、應是應義。既言機是于宜，宜何等法？應以慈悲之法，是善惡所宜。悲則宜救苦，慈則宜與樂。隨以何法，應其所宜，故以應釋應也。
二、明四悉檀帖
【現代漢語翻譯】 現代漢語譯本：世尊所作所為的感應就是這樣，所以現在用『感應』來命名（這種關係）。而經文中的『機語』（契合根機的言語）、『緣語』（隨緣而說的言語），都是『感應』的不同說法，都是爲了告訴眾生。如果從『機』來解釋，就容易明白，『緣感』（隨緣而感應）也可以這樣理解。
『機』有三種含義：第一，『機』是細微的意思。所以《易經》說：『機，是事物動的細微之處，是吉祥的先兆。』又《阿含經》說：『眾生有善法的機，聖人就來應。』眾生有將要產生的善，這善微微將要發動，就可以稱為『機』。如果把將要產生的善作為『機』，這個結論就太窄了；現在說的是可以產生的善，這個說法就寬泛了。比如弩有可以發射的機關，所以射箭的人就發射它，發射了箭就動，不發射箭就不前進；眾生有可以產生的善，所以聖人應，善就產生，不應，善就不產生。所以說『機』是細微的意思。第二，《古注楞伽經》說：『機是關鍵的意思。』為什麼呢？眾生有善有惡，（聖人）開啟慈悲的關鍵，所以『機』是關鍵的意思。第三，『機』是適宜的意思。比如想要拔除無明的痛苦，正適宜用悲；想要給予法性的快樂，正適宜用慈，所以『機』是適宜的意思。
接下來解釋『應』，也有三種含義：第一，『應』是赴的意思。既然說『機』有可以產生的道理，『機』細微將要發動，聖人就去赴它，善就得以產生，所以用『赴』來解釋『應』。第二，『應』是對的意思。比如人做交易，互相為主對，如果一方想賣，一方不想買，就不互相為主對；如果買賣雙方都同意，那麼交易就完成，價格高低都沒有後悔。現在用眾生比喻買方，如來比喻賣方，就『機』來討論關鍵，就『應』來討論對，所以用『對』來解釋『應』。第三，『應』是應合的意思。既然說『機』是適宜，適宜什麼法呢？應以慈悲的法，這是善惡所適宜的。悲就適宜救苦，慈就適宜給予快樂。隨著用什麼法，應合它所適宜的，所以用『應』來解釋『應』。
二、明四悉檀（四種普應根機的施教方法）
【English Translation】 English version: 'The response and interaction of the World-Honored One are such, so now it is used as the name (for this relationship). And the 'opportunistic speech' (speech that fits the capacity of the audience) and 'conditional speech' (speech spoken according to circumstances) in the scriptures are different expressions of 'response and interaction,' all to tell sentient beings. If we explain it from the perspective of 'opportunity' (機 - ji), it is easy to understand, and 'conditional response' (緣感 - yuangan) can be understood in the same way.
'Opportunity' has three meanings: First, 'opportunity' means subtle. Therefore, the I Ching says: 'Opportunity is the subtle beginning of movement, the first sign of auspiciousness.' Also, the Agama Sutra says: 'Sentient beings have the opportunity for good dharma, and the sage comes to respond.' Sentient beings have good that is about to arise, and this good is subtly about to move, and can be called 'opportunity.' If we take the good that is about to arise as 'opportunity,' this conclusion is too narrow; now we are talking about the good that can arise, this statement is broader. For example, a crossbow has a mechanism that can be triggered, so the archer triggers it, and when it is triggered, the arrow moves, and if it is not triggered, it does not move forward; sentient beings have good that can arise, so when the sage responds, good arises, and if he does not respond, good does not arise. Therefore, it is said that 'opportunity' is subtle. Second, the Ancient Commentary on the Lankavatara Sutra says: 'Opportunity is the meaning of a key.' Why? Sentient beings have good and evil, (the sage) opens the key of compassion, so 'opportunity' is the meaning of a key. Third, 'opportunity' is the meaning of suitability. For example, if you want to remove the suffering of ignorance, it is precisely suitable to use compassion; if you want to give the joy of dharma-nature, it is precisely suitable to use loving-kindness, so 'opportunity' is the meaning of suitability.
Next, explaining 'response' also has three meanings: First, 'response' is the meaning of going to. Since it is said that 'opportunity' has the principle of being able to arise, 'opportunity' is subtly about to move, the sage goes to it, and good is able to arise, so 'going to' is used to explain 'response.' Second, 'response' is the meaning of being opposite. For example, when people do business, they are mutually the main counterparties, if one wants to sell and the other does not want to buy, then they are not mutually the main counterparties; if both the buyer and seller agree, then the transaction is completed, and there is no regret about the price. Now, sentient beings are used as a metaphor for the buyer, and the Tathagata is used as a metaphor for the seller, discussing the key in terms of 'opportunity,' and discussing the counterpart in terms of 'response,' so 'being opposite' is used to explain 'response.' Third, 'response' is the meaning of corresponding. Since it is said that 'opportunity' is suitable, what dharma is suitable? It should be the dharma of loving-kindness and compassion, which is suitable for good and evil. Compassion is suitable for saving suffering, and loving-kindness is suitable for giving joy. Depending on what dharma is used, it corresponds to what is suitable, so 'corresponding' is used to explain 'response.'
Two, Explaining the Four Siddhanthas (四悉檀 - Si xitan - Four universal methods of teaching according to the capacity of the audience)
釋者，機應各有三義，即四悉檀意也。若微以釋機，赴以釋應者，是赴樂欲之心也。何但心善可生名之為欲，如草木無心，亦稱可生、欲生、將生，故知赴此善生，是隨樂欲，即世界悉檀明機應也。若關以釋機，對以釋應，更相對當。以悲對其苦機、以慈對其善機者，即是隨對治悉檀以明機應也。次以宜釋機，以應釋應者，即是為人、第一義也。宜以如此等法，與其機感相宜，宜生事善，即為人悉檀；宜生理善，即是第一義悉檀也。
三、料簡者。
問：
何意于理善稱第一義悉檀耶？
答：
理善明生，理闇必滅，終不理惡滅，方始理善生，故於理善稱第一義悉檀也。若事善生，事惡未必去；事惡去，事善未必生。事是隔別，對治悉檀正是藥病相對，故不于中開第一義悉檀，其意在此。
問：
眾生機，聖人應，為一為異？若一則非機應，若異，何相交關而論機應？
答：
不一不異。理論則同如，是故不異；事論有機應，是故不一。譬如父子天性相關，骨肉遺體，異則不可；若同者，父即子，子即父，同又不可；只不一不異而論父子也。眾生理性與佛不殊，是故不異；而眾生隱如來顯，是故不一，不一不異而論機應也。又同是非事非理故不異，眾生得事
【現代漢語翻譯】 現代漢語譯本 解釋『機』（眾生的根器）和『應』（聖人的迴應）各有三種含義，這也就是四悉檀（sì xī tán，佛教術語，指四種普應根機的說法）的意義。如果用細微之處來解釋『機』，用適應來解釋『應』，這是爲了適應眾生喜好的心。不僅僅是心中善良可以稱為『欲』（yù，慾望），比如草木沒有心，也稱為可以生長、想要生長、將要生長，所以知道適應這種善的生長，是隨順眾生的喜好，這就是世界悉檀（shì jiè xī tán，使眾生各得歡喜的說法）闡明『機』和『應』。如果用關聯來解釋『機』，用對治來解釋『應』，更是相對相應。用悲憫來對應眾生的痛苦之『機』，用慈愛來對應眾生的善良之『機』，這就是隨順對治悉檀（duì zhì xī tán，對治眾生各種煩惱的說法）來闡明『機』和『應』。其次用適宜來解釋『機』，用適應來解釋『應』，這就是為人悉檀（wéi rén xī tán，針對個人根性而說的法）和第一義悉檀（dì yī yì xī tán，引導眾生悟入真理的說法）。用如此等等的佛法，與眾生的根器感應相適宜，適宜產生世間善事，這就是為人悉檀；適宜產生出世間真理之善，這就是第一義悉檀。
三、料簡（liào jiǎn，辨析）
問： 為什麼對於真理之善稱為第一義悉檀呢？
答： 真理之善顯明則生，真理之闇昧必定滅亡，終究不是真理之惡滅亡，然後真理之善才產生，所以對於真理之善稱為第一義悉檀。如果世間善事產生，世間惡事未必消失；世間惡事消失，世間善事未必產生。世間之事是隔絕分別的，對治悉檀正是藥物和疾病相對，所以不在其中開立第一義悉檀，其意義就在這裡。
問： 眾生的『機』，聖人的『應』，是一還是異？如果是一，那就不是『機』和『應』了；如果是異，又如何相互關聯而談論『機』和『應』呢？
答： 不一也不異。從理論上來說，它們相同如一，所以不異；從事實上來說，有『機』和『應』的差別，所以不一。譬如父子天性相關，骨肉相連，如果說是異，那是不可以的；如果說是同，父親就是兒子，兒子就是父親，相同也是不可以的；只能用不一不異來談論父子關係。眾生的理性與佛沒有差別，所以不異；而眾生隱沒，如來顯現，所以不一，用不一不異來談論『機』和『應』。又因為相同是非事非理，所以不異，眾生得到事
【English Translation】 English version The explication of 『Ji』 (機, sentient beings' potential) and 『Ying』 (應, the response of sages) each has three meanings, which are the meanings of the Four Siddhantas (四悉檀, sì xī tán, four kinds of teachings that universally suit different capacities). If we use subtlety to explain 『Ji』 and adaptation to explain 『Ying』, it is to cater to the minds that desire happiness. It is not only that a good heart can be called 『Yu』 (欲, desire), for example, even plants and trees without a heart are said to be able to grow, wanting to grow, or about to grow. Therefore, knowing that adapting to this good growth is following the desires of sentient beings, which is the Worldly Siddhanta (世界悉檀, shì jiè xī tán, teachings that bring joy to all) clarifying 『Ji』 and 『Ying』. If we use connection to explain 『Ji』 and counteraction to explain 『Ying』, they are even more relatively corresponding. Using compassion to correspond to the suffering 『Ji』 of sentient beings, and using loving-kindness to correspond to the good 『Ji』 of sentient beings, this is following the Antidotal Siddhanta (對治悉檀, duì zhì xī tán, teachings that counteract various afflictions) to clarify 『Ji』 and 『Ying』. Next, using suitability to explain 『Ji』 and appropriateness to explain 『Ying』, this is the Siddhanta of Teaching According to the Person (為人悉檀, wéi rén xī tán, teachings tailored to individual capacities) and the Siddhanta of the Highest Truth (第一義悉檀, dì yī yì xī tán, teachings that lead beings to enlightenment). Using such Dharmas to be suitable for the interaction between sentient beings' capacities and the teachings, suitable for generating worldly good deeds, this is the Siddhanta of Teaching According to the Person; suitable for generating transcendental good, this is the Siddhanta of the Highest Truth.
Three, Analysis (料簡, liào jiǎn)
Question: Why is the goodness of truth called the Siddhanta of the Highest Truth?
Answer: The goodness of truth manifests and arises, while the darkness of truth inevitably perishes. It is never the case that the evil of truth perishes before the goodness of truth arises. Therefore, the goodness of truth is called the Siddhanta of the Highest Truth. If worldly good deeds arise, worldly evil deeds may not necessarily disappear; if worldly evil deeds disappear, worldly good deeds may not necessarily arise. Worldly matters are separate and distinct. The Antidotal Siddhanta is precisely the relationship between medicine and illness, so the Siddhanta of the Highest Truth is not established within it. That is the meaning here.
Question: Are the 『Ji』 of sentient beings and the 『Ying』 of sages one or different? If they are one, then they are not 『Ji』 and 『Ying』; if they are different, how do they relate to each other when discussing 『Ji』 and 『Ying』?
Answer: They are neither one nor different. From a theoretical perspective, they are the same, so they are not different; from a practical perspective, there is a difference between 『Ji』 and 『Ying』, so they are not one. For example, the nature of father and son is related, and their flesh and blood are connected. If they are said to be different, that is not possible; if they are said to be the same, then the father is the son, and the son is the father, and being the same is also not possible; we can only discuss the relationship between father and son in terms of neither one nor different. The rationality of sentient beings is no different from that of the Buddha, so it is not different; but sentient beings are hidden, and the Tathagata is manifest, so it is not one. We discuss 『Ji』 and 『Ying』 in terms of neither one nor different. Also, because the same is neither a matter nor a principle, it is not different, sentient beings obtain matters
，聖人得理；又聖人得事，凡夫有理。故論異(云云)。
問：
為用法身應？為用應身應？若應身應，應身無本何能應？若用法身應，應則非法。
答：
至論諸法非去來今，非應非不應而能有應；亦可言法應，亦可言應應。法應則冥益，應應則顯益。分別冥顯有四義。如后說(云云)。
第二明機應相者，約善惡明機相，約慈悲論應相。若善惡為機，為單？為共？解者不同。或言單惡為機，引經云：「我為斷一切眾生瘡疣重病。」又云：「如有七子，然于病者心則偏重，如來亦爾，于諸眾生非不平等，然于罪者心則偏重。」又云：「如來不為無為眾生而住於世。」又無記是無明，終屬惡攝，此即單以惡為機。或單以善為機，引《大經》云：「我觀眾生，不觀老少中年貧富貴賤，有善心者即便慈念。」此則單善為機。或云，善惡不得獨為機。何者？如金剛後心即是佛，眾善普會善無過此，此何得為機耶？雖云佛佛相念，此是通語，而無拔無與，故知單善不得為機。單惡不得為機者，如闡提極惡不能感佛，《大經》云：「唯有一發不能升身」，即是性德理善。此是通機終不成感也。或取善惡相帶為機者，從闡提起改悔心，上至等覺，皆有善惡相帶，故得為機。是故約此善惡明其相也(
【現代漢語翻譯】 現代漢語譯本：聖人領悟了真理；而且聖人能處理事務，而凡夫俗子只有道理。所以要討論它們的區別（如前所述）。
問：
是用法身（Dharmakaya，佛的法性之身）應化？還是用應身（Nirmanakaya，佛的化身）應化？如果是應身應化，應身沒有根本，如何能夠應化？如果用法身應化，應化就不是法身。
答：
最究竟的說法是，諸法（Dharmas，一切事物）沒有過去、現在、未來，不是應化也不是不應化，卻能夠有應化；也可以說是法應，也可以說是應應。法應則帶來冥益（無形的利益），應應則帶來顯益（明顯的利益）。區分冥益和顯益有四種意義。如後面所說（如前所述）。
第二，闡明機應相（Karuna-pratisarana，佛的慈悲應機）的關係，是根據善惡來闡明機相（眾生的根器），根據慈悲來討論應相（佛的迴應）。如果善惡作為機，是單一的？還是共同的？對此，解釋者有不同的看法。有人說，單一的惡作為機，引用經典說：『我爲了斷除一切眾生瘡疣重病。』又說：『如有七個兒子，對於生病的孩子，父母的心就特別偏重，如來也是這樣，對於一切眾生並非不平等，但是對於罪惡深重的眾生，心則特別偏重。』又說：『如來不為無為（沒有作為）的眾生而住世。』而且無記（既非善也非惡）是無明（Avidya，對實相的迷惑），最終屬於惡的範疇，這就是單單以惡作為機。或者單單以善作為機，引用《大般涅槃經》（Mahaparinirvana Sutra）說：『我觀察眾生，不看老少中年貧富貴賤，有善心的人，我就以慈悲之心對待。』這就是單單以善作為機。或者說，善惡不能單獨作為機。為什麼呢？比如金剛後心（Vajra，比喻堅固的智慧）即是佛，各種善行普遍彙集，沒有比這更好的善，這怎麼能作為機呢？雖然說佛佛相念，這是普遍的說法，而沒有拔除痛苦和給予快樂，所以知道單單的善不能作為機。單單的惡不能作為機的原因是，比如一闡提（Icchantika，斷善根的人）極其邪惡，不能感應佛，《大般涅槃經》說：『即使只有一根頭髮，也不能使身體升起』，這就是性德理善（自性本具的善）。這是普遍的機，最終不能形成感應。或者取善惡相伴隨作為機，從一闡提生起懺悔心，上至等覺（Ajata-satru，菩薩的最高階段），都有善惡相伴隨，所以能夠作為機。因此，根據這種善惡來闡明它的相狀。
【English Translation】 English version: The sage understands the truth; moreover, the sage can handle affairs, while ordinary people only have principles. Therefore, their differences should be discussed (as mentioned before).
Question:
Is it the Dharmakaya (the Dharma body of the Buddha) that responds and transforms? Or is it the Nirmanakaya (the manifested body of the Buddha) that responds and transforms? If it is the Nirmanakaya that responds, how can the Nirmanakaya, without a root, respond and transform? If it is the Dharmakaya that responds, then the response is not the Dharmakaya.
Answer:
The most ultimate statement is that all Dharmas (all things) have no past, present, or future; they are neither responding nor not responding, yet they can have responses; it can also be said that it is the Dharma that responds, or it can be said that it is the response that responds. The Dharma's response brings unseen benefits, while the response's response brings manifest benefits. There are four meanings to distinguish between unseen and manifest benefits. As mentioned later (as mentioned before).
Secondly, to clarify the relationship between Karuna-pratisarana (the Buddha's compassionate response to opportunities), the 'ki' (potential of sentient beings) is clarified based on good and evil, and the 'response' (Buddha's response) is discussed based on compassion. If good and evil serve as the 'ki', are they singular or combined? Interpreters have different views on this. Some say that singular evil serves as the 'ki', quoting the sutra: 'I am to cut off all sentient beings' sores and severe illnesses.' It also says: 'If there are seven children, the parents' hearts are especially focused on the sick child; the Tathagata (Buddha) is also like this, not being unequal to all sentient beings, but especially focusing on sentient beings with heavy sins.' It also says: 'The Tathagata does not abide in the world for inactive beings.' Moreover, non-remembering (neither good nor evil) is ignorance (Avidya, delusion about reality), ultimately belonging to the category of evil, which is solely taking evil as the 'ki'. Or solely taking good as the 'ki', quoting the Mahaparinirvana Sutra: 'I observe sentient beings, not looking at old, young, middle-aged, poor, rich, noble, or lowly; those with good hearts, I treat with compassion.' This is solely taking good as the 'ki'. Or it is said that good and evil cannot be solely the 'ki'. Why? For example, the Vajra (diamond-like, symbolizing firm wisdom) after-mind is the Buddha, various good deeds universally gather, and there is no better good than this; how can this be the 'ki'? Although it is said that Buddhas remember each other, this is a universal statement, without removing suffering and giving happiness, so it is known that singular good cannot be the 'ki'. The reason why singular evil cannot be the 'ki' is that, for example, an Icchantika (one who has severed their roots of goodness) is extremely evil and cannot resonate with the Buddha; the Mahaparinirvana Sutra says: 'Even if there is only one hair, it cannot make the body rise,' which is the inherent virtue of principle-goodness. This is a universal 'ki' and ultimately cannot form a response. Or taking good and evil accompanied as the 'ki', from an Icchantika arising repentance, up to Ajata-satru (the highest stage of a Bodhisattva), there is good and evil accompanied, so it can be the 'ki'. Therefore, based on this good and evil, its appearance is clarified.
云云)。
次約慈悲以明應相者，或單以慈為應，經云：「慈善根力象見師子，廣說如涅槃(云云)。」或單以悲為應，如《請觀音》，或遊戲地獄大悲代受苦；或合用慈悲為應。何者？良以悲心熏于智慧能拔他苦，慈心熏于禪定能與他樂。下文云：「定慧力莊嚴，以此度眾生。」論云：「水銀和真金，能涂諸色像。」功德和法身，處處應現往，豈是水銀真金單能塗色像耶？當知慈悲合論應也。
問：
眾生善惡有三世，何世為機？聖法亦有三世，何世為應？過去已謝，現在不住，未來未至，悉不得為機，亦不得為應，云何論機應耶？
答：
若就至理窮核三世，皆不可得，故無機亦無應。故經言：「非謂菩提有去、來、今，但以世俗文字數故。」說有三世，以四悉檀力隨順眾生說。或用過去善為機，故言：「我等宿福慶，今得值世尊。」又如五方便人，過去習方便者，發真則易，不習則難，是故以過去善為機。或可以現在善為機，故言：「即生此念時，佛于空中現。」或可以未來善為機，未生善法為令生故，又如無漏無習因而能感佛也，故《大論》云：「譬如蓮華在水，有已生始生未生者，若不得日光，翳死不疑；眾生三世善，若不值佛，無由得成(云云)。」惡亦如是，或以過去
【現代漢語翻譯】 現代漢語譯本： 接下來，關於用慈悲來闡明感應的相狀，有時單獨用慈來作為感應，如經中所說：『慈善的根力就像獅子一樣』，詳細的闡述如同《涅槃經》中所說（此處省略）。有時單獨用悲來作為感應，例如《請觀音經》，或者菩薩遊戲于地獄，以大悲心代替眾生承受痛苦；或者將慈悲合起來使用作為感應。為什麼呢？因為悲心熏習智慧能夠拔除他人的痛苦，慈心熏習禪定能夠給予他人快樂。下文說：『以禪定和智慧的力量來莊嚴自身，用這個來度化眾生。』《大智度論》中說：『水銀和真金混合，能夠塗飾各種形象。』功德和法身結合，處處應化顯現，難道只是水銀和真金才能塗飾形象嗎？應當知道慈悲合起來討論感應才是正確的。 問： 眾生的善惡有過去、現在、未來三世，哪一世是『機』（眾生根器）？聖法也有過去、現在、未來三世，哪一世是『應』（佛菩薩的感應）？過去已經過去，現在無法停留，未來尚未到來，都不能作為『機』，也不能作為『應』，那麼如何討論感應呢？ 答： 如果就最究竟的道理來徹底考察三世，都是不可得的，所以既沒有『機』也沒有『應』。所以經中說：『不是說菩提有過去、現在、未來，只是因為世俗文字的緣故』，才說有三世，這是用四悉檀（四種說法方式）的力量來隨順眾生而說的。或者可以用過去的善作為『機』，所以說：『我們過去積累了福報，今生才能遇到世尊。』又比如五方便人（修習五種方便法門的人），過去習慣於修習方便法門的人，發起真智就容易，不習慣修習就困難，所以用過去的善作為『機』。或者可以用現在的善作為『機』，所以說：『就在生起這個念頭的時候，佛在空中顯現。』或者可以用未來的善作為『機』，爲了使未生的善法得以生起。又比如無漏無習的因也能感得佛的應現。《大智度論》中說：『譬如蓮花在水中，有已經生長的、剛開始生長的、尚未生長的，如果得不到陽光，就會枯萎而死；眾生過去、現在、未來的善，如果不遇到佛，就沒有辦法成就（此處省略）。』惡也是如此，或者用過去的惡。
【English Translation】 English version: Next, concerning the use of compassion and mercy to clarify the aspect of response, sometimes only mercy is used as the response, as the sutra says: 'The root power of charity and kindness is like seeing a lion,' explained in detail as in the Nirvana Sutra (etc.). Sometimes only compassion is used as the response, such as in the Please Observe Sound Sutra, or Bodhisattvas play in hell, bearing suffering on behalf of beings with great compassion; or compassion and mercy are combined as the response. Why? Because compassion, when cultivated with wisdom, can remove the suffering of others, and mercy, when cultivated with dhyana (meditative absorption), can give happiness to others. The following text says: 'Adorned with the power of dhyana and wisdom, use this to liberate sentient beings.' The Mahaprajnaparamita Sastra says: 'Quicksilver mixed with true gold can coat various images.' Merit and the dharmakaya (Dharma body) manifest everywhere. Is it only quicksilver and true gold that can coat images? It should be known that discussing compassion and mercy together is the correct response. Question: Sentient beings' good and evil exist in the three periods of time (past, present, and future). Which period is the 'opportunity' (the capacity of sentient beings)? The sacred Dharma also exists in the three periods of time. Which period is the 'response' (the Buddha's or Bodhisattva's response)? The past has passed, the present cannot be held, and the future has not yet arrived. None of them can be the 'opportunity' or the 'response.' How can we discuss the interaction of opportunity and response? Answer: If we thoroughly investigate the three periods of time based on the ultimate truth, none of them can be found. Therefore, there is neither 'opportunity' nor 'response.' Therefore, the sutra says: 'It is not that bodhi (enlightenment) has past, present, or future, but only because of conventional language.' That is why we speak of the three periods of time, using the power of the four siddhantas (four modes of teaching) to accord with sentient beings. Or we can use past good as the 'opportunity,' as it is said: 'We have accumulated blessings in the past, so we can meet the World Honored One in this life.' Also, like the five expedient people (those who practice the five expedient methods), those who were accustomed to practicing expedient methods in the past find it easier to generate true wisdom, while those who were not accustomed to it find it difficult. Therefore, we use past good as the 'opportunity.' Or we can use present good as the 'opportunity,' as it is said: 'At the moment this thought arises, the Buddha appears in the sky.' Or we can use future good as the 'opportunity,' in order to cause unborn good to arise. Also, like the unconditioned and unlearned cause that can evoke the Buddha's response. The Mahaprajnaparamita Sastra says: 'For example, lotus flowers in the water, some have already grown, some are just beginning to grow, and some have not yet grown. If they do not get sunlight, they will wither and die without doubt; if sentient beings' good deeds in the three periods of time do not meet the Buddha, there is no way to achieve them (etc.).' Evil is also the same, or we use past evil.
之罪，今悉懺悔；現造眾惡，今亦懺悔。未來之罪，斷相續心，遮未來故，名之為救。何者？過去造惡，障現善不得起，為除此惡，是故請佛。又現在果苦報逼迫，眾生而求救護。又未來之惡，與時相值，遮令不起，故通用三世惡為機。應亦如是，或用過去慈悲為應，故云：「我本立誓願，欲令得此法。」或用現在慈悲為應者，一切天人修羅，皆應至此，為聽法故，未度令度也；又用未來為應者，即是〈壽量〉中，未來世益物也。亦如〈安樂行品〉中雲：「我得三菩提時，引之令得，住是法中。」若通論，三世善惡皆為機；別論，但取未來善惡為正機也。何者？過去已謝，現在已定，只為拔未來惡，生未來善耳。
問：
若未來為正機者，四正勤意云何？
答：
此已屬通意！今更別答者，只為過去惡遮未來善，故勤斷過去惡；只為過去善不增長，增長者即是未來善也。是故四正勤中，言雖過去，意實未來(云云)。
問：
未來未有，佛云何照？
答：
如來智鑒，能如是知，非下地所知。仰信而已，何可分別！
問：
為是眾生自能感？由佛故感？如來自能應？由眾生故應？
答：
此應作四句：自、他、共、無因，破是性義悉不可
【現代漢語翻譯】 現代漢語譯本 過去的罪過，現在全部懺悔；現在所造的各種惡業，現在也懺悔。對於未來的罪過，斷絕相續的心，遮止未來的惡業，這叫做『救』。為什麼這樣說呢？因為過去所造的惡業，會障礙現在的善業生起，爲了消除這種惡業，所以祈請佛。另外，現在所受的果報痛苦逼迫眾生，所以求佛救護。還有，未來的惡業，一旦與時機相遇，就會發生，所以要遮止它不讓它發生，因此，普遍以過去、現在、未來三世的惡業作為『機』（眾生能被佛救度的根機）。佛的『應』（佛對眾生的迴應）也應該是這樣，或者用過去所發的慈悲心作為『應』，所以說：『我本來立下誓願，要讓眾生得到這種佛法。』或者用現在的慈悲心作為『應』，一切天人、阿修羅，都應該來到這裡，爲了聽聞佛法，未被度化的令其被度化；又或者用未來作為『應』，那就是《壽量品》（如來壽量品）中所說的，未來世利益眾生。也像《安樂行品》中所說：『我證得三菩提時，引導他們令其證得，安住于這種佛法中。』如果通盤來說，三世的善惡都可以作為『機』；如果分別來說，只取未來的善惡作為『正機』（最主要的根機）。為什麼呢？因為過去已經過去，現在已經註定，只是爲了拔除未來的惡業，生起未來的善業罷了。 問： 如果未來是『正機』，那麼四正勤（四種正確的努力）是什麼意思呢？ 答： 這已經屬於通盤的意義了！現在再分別回答，只是因為過去的惡業遮蔽了未來的善業，所以要勤奮斷除過去的惡業；只是爲了過去的善業不增長，增長就是未來的善業。所以四正勤中，言語上雖然是過去，但意義實際上是未來（等等）。 問： 未來還沒有發生，佛怎麼能照見呢？ 答： 如來的智慧明鑑，能夠這樣知道，不是下地（較低的修行層次）所能知道的。只能仰信罷了，怎麼可以分別思量！ 問： 是眾生自己能夠感應？還是因為佛的緣故才能感應？是如來自己能夠迴應？還是因為眾生的緣故才能迴應？ 答： 這應該作四句來回答：自、他、共、無因，破除這些自性（事物本性）的觀點，都是不可取的。
【English Translation】
English version
The sins of the past, I now repent of them all; the various evil deeds committed in the present, I also repent of them now. Regarding the sins of the future, severing the mind of continuity, preventing future evil, this is called 'salvation'. Why is this so? Because the evil deeds committed in the past obstruct the arising of present good deeds, and in order to eliminate this evil, we therefore entreat the Buddha. Furthermore, the suffering of present karmic retribution oppresses sentient beings, so they seek the Buddha's protection. Also, future evil deeds, once they encounter the right conditions, will arise, so we must prevent them from arising. Therefore, the evil deeds of the past, present, and future are generally taken as the 'cause' (the potential for sentient beings to be saved by the Buddha). The Buddha's 'response' (the Buddha's response to sentient beings) should also be like this, or using the compassion developed in the past as the 'response', hence it is said: 'I originally made a vow to enable sentient beings to attain this Dharma.' Or using present compassion as the 'response', all devas (gods), humans, and asuras (demigods) should come here to listen to the Dharma, to liberate those who have not yet been liberated; or using the future as the 'response', which is what is said in the
。無此四句故，則無性。無性故，但以世間名字，四悉檀中而論感應能所等。而能應屬佛，所應屬眾生；能感屬眾生，所感屬佛。若更翻疊作諸語言，世諦名字則亂，不可分別。雖作如此名字，是字不住，是字無所有故，如夢如幻(云云)。
問：
既善惡俱為機者，誰無善惡？此皆應得益耶？
答：
如世病者延醫，而有差不差。機亦如是，有熟不熟，則應有遠有近。
三、明機感不同者，即為三意：一、就四句論不同。二、就三十六句論不同。三、就十法界論不同。但眾生根性百千，諸佛巧應無量，隨其種種得度不同，故文云：「名色各異，種類若干，如上中下根莖葉等，隨其種性，各得生長。」即是機、應不同意也。
今略言為四：一者、冥機冥應。二者、冥機顯應。三者、顯機顯應。四者、顯機冥應。其相云何？若過去善修三業，現在未運身口，藉往善力名此為冥機也。雖不現見靈應，而密為法身所益。不見不聞而覺而知，是名為冥益也。二冥機顯益者，過去殖善而冥機已成，便得值佛聞法，現前獲利是為顯益。如佛初出世，最初得度之人，現在何嘗修行？諸佛照其宿機，自往度之，即其義也。三、顯機顯應者，現在身口，精勤不懈，而能感降。如須達長跪，佛往祇洹
【現代漢語翻譯】 現代漢語譯本：如果沒有這四句的緣故，就沒有自性。因為沒有自性，所以只能用世間的名字，在四悉檀（四種普應根機的說法）中討論感應的能動和所動等關係。能應屬於佛，所應屬於眾生；能感屬於眾生，所感屬於佛。如果再翻來覆去地使用各種語言，世俗諦的名字就會混亂，無法分辨。即使使用這樣的名字，這個名字也是不住的，這個名字一無所有，就像夢幻一樣（等等）。
問： 既然善惡都是根機，那麼誰沒有善惡呢？這些人難道都應該得到利益嗎？
答： 就像世間病人求醫，有治好和治不好的情況。根機也是如此，有成熟和不成熟的，所以感應有遠有近。
三、說明根機感應的不同，可以分為三種意思：一、從四句的角度討論不同。二、從三十六句的角度討論不同。三、從十法界的角度討論不同。只是眾生的根性千差萬別，諸佛巧妙的應化也是無量的，隨著他們各自的不同而得到不同的度化，所以經文中說：『名稱和形色各不相同，種類繁多，就像上中下等的根莖葉等，隨著它們的種性，各自得到生長。』這就是根機和應化不同的意思。
現在簡略地說為四種：一者、冥機冥應。二者、冥機顯應。三者、顯機顯應。四者、顯機冥應。它們的相狀是怎樣的呢？如果過去善修身口意三業，現在沒有表現出身口的行為，憑藉過去的善力，這稱為冥機。雖然沒有親眼見到靈驗的感應，但暗中被法身所利益。不見不聞卻覺悟而知曉，這稱為冥益。二、冥機顯益是指，過去種下善根而冥機已經成熟，便能遇到佛陀聽聞佛法，現在獲得利益，這稱為顯益。例如佛陀最初出世時，最初得到度化的人，現在何嘗修行過？諸佛照見他們宿世的根機，親自前去度化他們，就是這個意思。三、顯機顯應是指，現在身口意精勤不懈，因而能夠感得佛陀降臨。例如須達（Sudatta，給孤獨長者）長跪，佛陀前往祇洹（Jetavana，祇樹給孤獨園）。
【English Translation】 English version: If there were no reason for these four statements, there would be no inherent nature. Because there is no inherent nature, we can only use worldly names and discuss the relationships of the active and passive aspects of response and interaction within the Four Siddhanthas (four kinds of teachings that universally respond to the capacities of beings). The ability to respond belongs to the Buddha, and what is responded to belongs to sentient beings; the ability to evoke belongs to sentient beings, and what is evoked belongs to the Buddha. If we repeatedly use various languages, the names of conventional truth will become confused and indistinguishable. Even if we use such names, the name does not abide, and the name is without substance, like a dream or illusion (etc.).
Question: Since both good and evil serve as the basis for response, who is without good and evil? Should all of these people receive benefit?
Answer: It is like a worldly patient seeking medical treatment, where some are cured and some are not. The basis for response is also like this, with some being mature and some not, so the response may be distant or near.
Third, explaining the differences in the basis for response, there are three aspects: First, differences discussed from the perspective of the four statements. Second, differences discussed from the perspective of the thirty-six statements. Third, differences discussed from the perspective of the Ten Dharma Realms. However, the natures of sentient beings are varied, and the skillful responses of the Buddhas are immeasurable. According to their various differences, they attain different levels of liberation. Therefore, the text says: 'Names and forms are different, and their kinds are numerous, like the roots, stems, leaves, etc., of upper, middle, and lower grades, each growing according to its nature.' This is the meaning of the differences in the basis for response and the response itself.
Now, briefly speaking, there are four types: First, hidden basis and hidden response. Second, hidden basis and manifest response. Third, manifest basis and manifest response. Fourth, manifest basis and hidden response. What are their characteristics? If one has cultivated good deeds in the three karmas (of body, speech, and mind) in the past, and the actions of body and speech are not currently manifest, relying on the power of past good deeds, this is called a hidden basis. Although one does not visibly see a spiritual response, one is secretly benefited by the Dharmakaya (Dharma body). Without seeing or hearing, one awakens and knows; this is called hidden benefit. Second, hidden basis and manifest benefit refers to when one has planted good roots in the past and the hidden basis has matured, one can then encounter the Buddha and hear the Dharma, and presently obtain benefit; this is called manifest benefit. For example, when the Buddha first appeared in the world, the first people to be liberated, what practice had they done in the present? The Buddhas saw their past roots and personally went to liberate them; this is the meaning. Third, manifest basis and manifest response refers to when one is diligent and unremitting in body, speech, and mind in the present, and is therefore able to evoke the Buddha's descent. For example, Sudatta (Anathapindika) knelt respectfully, and the Buddha went to Jetavana (Jetavana Anathapindadaram).
，月蓋曲躬，聖居門閫。如即行人，道場禮懺，能感靈瑞，即是顯機顯應也。四者、顯機冥應者，如人雖一世勤苦，現善濃積而不顯感，冥有其利，此是顯機冥益。
若解四意，一切低頭舉手，福不虛棄，終日無感，終日無悔。若見喜殺壽長，好施貧乏，不生邪見；若不解此者，謂其徒功喪計，憂悔失理。《釋論》云：「今我疾苦，皆由過去；今生修福，報在將來，正念無僻。」得此四意也。
二、就三十六句論機應不同者，前冥顯互論略舉四句。若具足辨者，用四機為根本，所謂冥機、顯機、亦冥亦顯機、非冥非顯機。冥是過去，顯是現在，冥顯是過現，非冥非顯是未來。如佛為闡提說法(云云)。於一句中，復為四句：所謂冥機冥應、冥機顯應、冥機亦冥亦顯應、冥機非冥非顯應；餘三機亦如是，四四即成十六句。機既召應，應亦有十六句。一機而感四應，一應而赴四機，機應各為十六，合成三十二句。就前根本四句，便是三十六句機應也。
三、就十法界論機應不同者，只約一人身業機具三十六，約三業即有一百八機。約三世、三業，則有三百二十四。一界既爾，十法界即有三千二百四十機應不同。就自行既爾，化他亦然，合則六千四百八十機應，此就歷別十法界。如此，若就十法界互動則
【現代漢語翻譯】 現代漢語譯本：月蓋彎腰致敬，聖者居住在門檻之內。如果像立即出發的行人一樣，在道場禮拜懺悔，能夠感應到靈驗的徵兆，這就是顯機顯應。第四種是顯機冥應，比如有人雖然一生勤勞辛苦，現在行善積德卻不顯現感應，但在暗中自有其利益，這就是顯機冥益。
如果理解這四種含義，一切低頭舉手（的善行）都不會白費，即使終日沒有感應，終日也不會後悔。如果看到有人喜歡殺生卻長壽，有人喜歡佈施卻貧窮，也不會產生邪見；如果不理解這些，就會認為行善是徒勞無功，憂愁後悔，失去道理。《釋論》說：『現在我所遭受的疾病痛苦，都是由於過去（的惡業）；今生修福，報應在將來，保持正念沒有偏差。』這就是領悟了這四種含義。
二、就三十六句討論機應的不同，前面冥顯相互討論時略舉了四句。如果要詳細辨析，就用四機作為根本，即冥機、顯機、亦冥亦顯機、非冥非顯機。冥是過去，顯是現在，冥顯是過去和現在，非冥非顯是未來。比如佛為闡提（icchantika，斷善根者）說法（此處省略具體內容）。在一句中，又分為四句：即冥機冥應、冥機顯應、冥機亦冥亦顯應、冥機非冥非顯應；其餘三種機也一樣，四四相乘就成了十六句。機既然能召感應，應也有十六句。一機感應四種應，一應赴應四種機，機應各有十六種，合起來是三十二句。加上前面根本的四句，就是三十六句機應。
三、就十法界討論機應的不同，只就一人身業的機就有三十六種，就身口意三業來說就有一百零八種機。就過去、現在、未來三世和身口意三業來說，就有三百二十四種。一個法界是這樣，十法界就有三千二百四十種機應的不同。就自身修行是這樣，教化他人也是這樣，合起來就有六千四百八十種機應，這是就分別的十法界來說的。如果就十法界相互作用來說，那麼
【English Translation】 English version: The moon-like canopy bows respectfully, and the sage dwells within the doorway. If, like a traveler setting out immediately, one performs prostrations and repentance in the Daochang (bodhimanda, place of enlightenment), and is able to sense auspicious omens, this is manifest potential and manifest response. The fourth is manifest potential and hidden response, such as when a person, though diligent and hardworking throughout their life, does not experience a manifest response from their present good deeds and accumulated merit, but receives benefits in secret; this is manifest potential and hidden benefit.
If one understands these four meanings, all acts of bowing and raising hands (good deeds) will not be in vain, and even if there is no response all day long, there will be no regrets all day long. If one sees someone who enjoys killing living a long life, or someone who enjoys giving being poor, one will not generate wrong views; if one does not understand these, one will think that doing good is futile, and one will be filled with worry, regret, and unreasonableness. The Shilun (Mahaprajnaparamita-sastra) says: 'The illnesses and sufferings I experience now are all due to the past (evil karma); cultivating blessings in this life will be rewarded in the future; maintaining right mindfulness without deviation.' This is understanding these four meanings.
Two, regarding the differences in potential and response discussed in the thirty-six sentences, the previous discussion of hidden and manifest interactions briefly mentioned four sentences. If one wants to analyze them in detail, one should use the four potentials as the foundation, namely hidden potential, manifest potential, both hidden and manifest potential, and neither hidden nor manifest potential. Hidden refers to the past, manifest refers to the present, both hidden and manifest refer to the past and present, and neither hidden nor manifest refers to the future. For example, the Buddha preaches to the icchantika (those who have severed their roots of goodness) (details omitted here). Within one sentence, there are further four sentences: namely hidden potential and hidden response, hidden potential and manifest response, hidden potential and both hidden and manifest response, and hidden potential and neither hidden nor manifest response; the remaining three potentials are also the same, so four times four becomes sixteen sentences. Since potential can summon response, there are also sixteen responses. One potential evokes four responses, and one response goes to four potentials, each potential and response having sixteen, which together make thirty-two sentences. Adding the previous four fundamental sentences, there are thirty-six sentences of potential and response.
Three, regarding the differences in potential and response discussed in the ten Dharma realms, just the potential of one person's bodily karma has thirty-six types, and in terms of the three karmas of body, speech, and mind, there are one hundred and eight types of potential. In terms of the three times of past, present, and future, and the three karmas of body, speech, and mind, there are three hundred and twenty-four types. Since one Dharma realm is like this, the ten Dharma realms have three thousand two hundred and forty different types of potential and response. Since self-cultivation is like this, teaching others is also like this, which together makes six thousand four hundred and eighty types of potential and response; this is in terms of the separate ten Dharma realms. If it is in terms of the interaction of the ten Dharma realms, then
增九倍，都六萬四千八百機應也。
四、明機應相對者，即有四意：一、明諸有苦樂與三昧慈悲相對。二者、機關等相對。三者、三十六句相對。四者、別圓相對。
諸三昧相對者，諸機乃多不出二十五有；諸應乃多不出二十五三昧。
地獄有，有善惡之機，關無垢三昧慈悲之應。論其惡者，即有黑業、惡見、思惡、塵沙惡、無明惡；論善，則有白業善，即空善、即假善、即中善，是名地獄機也。無垢三昧慈悲為應者，初修無垢三昧，觀地獄界。因緣觀慈悲，即空觀慈悲，即假觀慈悲，即中觀慈悲。以因緣觀時，悲拔地獄黑業苦。以因緣觀時，慈與白業樂。以即空觀時，悲拔見思苦；以即空觀時，慈與無漏樂。以即假觀時，悲拔塵沙苦；以即假觀時，慈與道種智樂。以即中觀時，悲拔無明苦；以即中觀時，慈與法性樂。是為地獄有善、惡之機，以關無垢三昧慈悲之應。拔苦與樂，相對義也。
二者、機關相對者，地獄界中黑業之惡，有微義、有關義、有宜義。如此三機，即關無垢三昧時，慈悲有赴義、有對義、有應義。地獄白業，亦有六義相對，即空、見思、塵沙、無明等。善惡皆具六義相對(云云)。
三者、三十六句相對者，地獄黑白業具有冥機冥應、冥機顯應、顯機顯應、顯機
【現代漢語翻譯】 現代漢語譯本： 增至九倍，總共有六萬四千八百種機和應。
四、闡明機和應的相對性，包含四層含義：一、闡明各種苦樂與三昧（Samadhi，定）慈悲的相對性。二、機關等的相對性。三、三十六句的相對性。四、別教和圓教的相對性。
各種三昧的相對性，各種機大多不出二十五有（二十五種存在狀態）；各種應大多不出二十五三昧。
地獄有（Naraka-gati，地獄道）有善惡之機，對應著無垢三昧慈悲之應。論及惡的方面，即有黑業、惡見、思惡、塵沙惡、無明惡；論及善的方面，則有白業善，即空善、即假善、即中善，這被稱為地獄的機。無垢三昧慈悲作為應，最初修習無垢三昧，觀察地獄界。通過因緣觀修習慈悲，即空觀慈悲，即假觀慈悲，即中觀慈悲。以因緣觀時，悲憫拔除地獄的黑業苦。以因緣觀時，慈愛給予白業樂。以即空觀時，悲憫拔除見思苦；以即空觀時，慈愛給予無漏樂。以即假觀時，悲憫拔除塵沙苦；以即假觀時，慈愛給予道種智樂。以即中觀時，悲憫拔除無明苦；以即中觀時，慈愛給予法性樂。這就是地獄有善惡之機，以對應無垢三昧慈悲之應。拔苦與樂，是相對的含義。
二、機關相對，地獄界中黑業之惡，有微義、有關義、有宜義。這三種機，在對應無垢三昧時，慈悲有赴義、有對義、有應義。地獄的白業，也有六種含義相對，即空、見思、塵沙、無明等。善惡都具備六種含義相對（此處省略）。
三、三十六句相對，地獄的黑白業具有冥機冥應、冥機顯應、顯機顯應、顯機 English version: Increased ninefold, totaling sixty-four thousand eight hundred opportunities and responses.
Four, clarifying the relativity of opportunities and responses includes four meanings: One, clarifying the relativity of various sufferings and joys with Samadhi (定) and compassion. Two, the relativity of mechanisms, etc. Three, the relativity of the thirty-six phrases. Four, the relativity of Separate and Perfect teachings.
The relativity of various Samadhis, the various opportunities mostly do not go beyond the Twenty-five Existences (二十五有); the various responses mostly do not go beyond the Twenty-five Samadhis.
Hell realm (Naraka-gati, 地獄道) has opportunities of good and evil, corresponding to the responses of immaculate Samadhi and compassion. Discussing the evil aspects, there are black karma, evil views, afflictions of thought, afflictions like dust and sand, and afflictions of ignorance; discussing the good aspects, there is white karma, which is the good of emptiness, the good of provisionality, and the good of the middle way, these are called the opportunities of hell. Immaculate Samadhi and compassion as responses, initially cultivate immaculate Samadhi, observing the hell realm. Cultivate compassion through the contemplation of conditions, which is the compassion of emptiness, the compassion of provisionality, and the compassion of the compassion of the middle way. When contemplating with the contemplation of conditions, compassion removes the suffering of black karma in hell. When contemplating with the contemplation of conditions, compassion gives the joy of white karma. When contemplating with the contemplation of emptiness, compassion removes the suffering of views and thoughts; when contemplating with the contemplation of emptiness, compassion gives the joy of non-outflow. When contemplating with the contemplation of provisionality, compassion removes the suffering of afflictions like dust and sand; when contemplating with the contemplation of provisionality, compassion gives the joy of the wisdom of the path. When contemplating with the contemplation of the middle way, compassion removes the suffering of ignorance; when contemplating with the contemplation of the middle way, compassion gives the joy of the nature of reality. This is the opportunity of good and evil in the hell realm, corresponding to the response of immaculate Samadhi and compassion. Removing suffering and giving joy is the meaning of relativity.
Two, the relativity of mechanisms, the evil of black karma in the hell realm has subtle meanings, connecting meanings, and suitable meanings. These three opportunities, when corresponding to immaculate Samadhi, compassion has the meaning of approaching, the meaning of opposing, and the meaning of responding. The white karma of hell also has six meanings of relativity, which are emptiness, views and thoughts, afflictions like dust and sand, ignorance, etc. Both good and evil possess six meanings of relativity (omitted here).
Three, the relativity of the thirty-six phrases, the black and white karma of hell have hidden opportunity and hidden response, hidden opportunity and manifest response, manifest opportunity and manifest response, manifest opportunity
【English Translation】 Increased ninefold, totaling sixty-four thousand eight hundred opportunities and responses. Four, clarifying the relativity of opportunities and responses includes four meanings: One, clarifying the relativity of various sufferings and joys with Samadhi (定) and compassion. Two, the relativity of mechanisms, etc. Three, the relativity of the thirty-six phrases. Four, the relativity of Separate and Perfect teachings. The relativity of various Samadhis, the various opportunities mostly do not go beyond the Twenty-five Existences (二十五有); the various responses mostly do not go beyond the Twenty-five Samadhis. Hell realm (Naraka-gati, 地獄道) has opportunities of good and evil, corresponding to the responses of immaculate Samadhi and compassion. Discussing the evil aspects, there are black karma, evil views, afflictions of thought, afflictions like dust and sand, and afflictions of ignorance; discussing the good aspects, there is white karma, which is the good of emptiness, the good of provisionality, and the good of the middle way, these are called the opportunities of hell. Immaculate Samadhi and compassion as responses, initially cultivate immaculate Samadhi, observing the hell realm. Cultivate compassion through the contemplation of conditions, which is the compassion of emptiness, the compassion of provisionality, and the compassion of the middle way. When contemplating with the contemplation of conditions, compassion removes the suffering of black karma in hell. When contemplating with the contemplation of conditions, compassion gives the joy of white karma. When contemplating with the contemplation of emptiness, compassion removes the suffering of views and thoughts; when contemplating with the contemplation of emptiness, compassion gives the joy of non-outflow. When contemplating with the contemplation of provisionality, compassion removes the suffering of afflictions like dust and sand; when contemplating with the contemplation of provisionality, compassion gives the joy of the wisdom of the path. When contemplating with the contemplation of the middle way, compassion removes the suffering of ignorance; when contemplating with the contemplation of the middle way, compassion gives the joy of the nature of reality. This is the opportunity of good and evil in the hell realm, corresponding to the response of immaculate Samadhi and compassion. Removing suffering and giving joy is the meaning of relativity. Two, the relativity of mechanisms, the evil of black karma in the hell realm has subtle meanings, connecting meanings, and suitable meanings. These three opportunities, when corresponding to immaculate Samadhi, compassion has the meaning of approaching, the meaning of opposing, and the meaning of responding. The white karma of hell also has six meanings of relativity, which are emptiness, views and thoughts, afflictions like dust and sand, ignorance, etc. Both good and evil possess six meanings of relativity (omitted here). Three, the relativity of the thirty-six phrases, the black and white karma of hell have hidden opportunity and hidden response, hidden opportunity and manifest response, manifest opportunity and manifest response, manifest opportunity
冥應，即關無垢三昧慈悲，冥顯四應，赴于地獄。見思、即空，塵沙、種智，無明、中道等，皆具四機、四應相對(云云)。又地獄有冥顯三十六機，即對無垢三昧三十六應(云云)。
四者、別圓相對者，若地獄有歷別之機，三昧應即歷別。若有圓普之機，三昧應亦圓普。若歷別機起，三昧別應，一有業謝，余有業未必謝；三惡思盡，余有思未必盡；地獄道種智明，余有未必明；地獄佛性了了，余有未必了了。若作圓機、圓應者。地獄自在業未究竟，余有亦未究竟；一有見思未盡，余有亦未盡；一有道種未明，余有亦未明；一有佛性未了了，余有亦未了了。一有了了，余有亦了了；乃至一有業自在，余有業亦自在。分別地獄機、應相對如上說。餘二十四有機、應相對，例亦如是。
問：
頗有善機惡應、惡機善應，偏機圓應、圓機偏應不？
答：
無方適時，亦有此義。《凈名》云：「或時現風火，照令知無常。」即惡應于善也。妙莊嚴信受邪惡，三菩薩應為妻子，即善應于惡。圓機偏應者，一切智愿猶在不失，不失即圓機；教聲聞法，即偏應也。偏機圓應者，先引三車，后與一大。領解云：「無上寶聚，不求自得。」即其義也。拔樂與苦，例此可知(云云)。
第五明粗妙
【現代漢語翻譯】 現代漢語譯本： 『冥應』，指的是關無垢三昧（guan wu gou san mei，清凈無染的三昧）的慈悲，在冥冥之中和顯現之處都有四種應化，前往地獄救度眾生。見思惑（jian si huo，錯誤的見解和思想）、即空（ji kong，證悟空性），塵沙惑（chen sha huo，像塵沙一樣多的煩惱）、種智（zhong zhi，佛所具有的種種智慧），無明惑（wu ming huo，對真理的迷惑）、中道（zhong dao，不偏不倚的道路）等，都具備四種根機、四種應化相對（如前所述）。此外，地獄有冥顯三十六種根機，對應著無垢三昧的三十六種應化（如前所述）。
第四，別圓相對：如果地獄有歷別（li bie，個別差異）的根機，三昧的應化也就歷別。如果有圓普（yuan pu，圓滿普遍）的根機，三昧的應化也圓普。如果歷別的根機生起，三昧的應化也是個別的，一個眾生的業報結束，其他眾生的業報未必結束；一個眾生的見思惑斷盡，其他眾生的見思惑未必斷盡；地獄道的眾生種智顯明，其他眾生未必顯明；地獄道的眾生佛性了了分明，其他眾生未必了了分明。如果作為圓機、圓應，地獄眾生在業上的自在沒有究竟，其他眾生也沒有究竟；一個眾生的見思惑沒有斷盡，其他眾生也沒有斷盡；一個眾生的道種智沒有顯明，其他眾生也沒有顯明；一個眾生的佛性沒有了了分明，其他眾生也沒有了了分明。一個眾生了了分明，其他眾生也就了了分明；乃至一個眾生在業上自在，其他眾生的業也自在。分別地獄的根機、應化相對的情況如上所述。其餘二十四種根機、應化相對的情況，可以依此類推。
問： 難道有善的根機對應惡的應化，惡的根機對應善的應化，偏頗的根機對應圓滿的應化，圓滿的根機對應偏頗的應化嗎？
答： 沒有固定的方式，適應時機，也有這種道理。《維摩詰經》（jing ming jing）說：『有時示現風火，照耀眾生，令其知曉無常。』這就是惡的應化對應善的根機。妙莊嚴王（miao zhuang yan wang）信受邪惡，三位菩薩應化為他的妻子，這就是善的應化對應惡的根機。圓滿的根機對應偏頗的應化，一切智愿（yi qie zhi yuan，佛的一切智慧和願力）仍然存在沒有失去，沒有失去就是圓機；教導聲聞乘（sheng wen cheng，小乘佛教）的法，就是偏應。偏頗的根機對應圓滿的應化，先用三車（san che，羊車、鹿車、牛車）引導，後來給予一輛大白牛車（da bai niu che，比喻佛乘）。領悟理解后說：『無上的寶聚，不求也能自己得到。』就是這個道理。拔除痛苦給予快樂，可以依此類推（如前所述）。
第五，闡明粗妙。
【English Translation】 English version: 'Ming Ying' refers to the compassion of Guan Wu Gou San Mei (關無垢三昧, Samadhi of Immaculate Purity), with four kinds of responses in both the unseen and manifest realms, going to hell to save sentient beings. Jian Si Huo (見思惑, delusions of views and thoughts), Ji Kong (即空, realizing emptiness), Chen Sha Huo (塵沙惑, afflictions as numerous as dust particles), Zhong Zhi (種智, the Buddha's various wisdoms), Wu Ming Huo (無明惑, ignorance of the truth), Zhong Dao (中道, the Middle Way), etc., all possess four kinds of faculties and four kinds of corresponding responses (as mentioned before). Furthermore, hell has thirty-six kinds of faculties in the unseen and manifest realms, corresponding to the thirty-six responses of the Immaculate Samadhi (as mentioned before).
Fourth, the relativity of distinct and perfect: If hell has distinct (li bie, individual differences) faculties, the responses of Samadhi are also distinct. If there are perfect and universal (yuan pu, complete and universal) faculties, the responses of Samadhi are also perfect and universal. If distinct faculties arise, the responses of Samadhi are individual; when the karmic retribution of one being ends, the karmic retribution of other beings may not necessarily end; when the delusions of views and thoughts of one being are exhausted, the delusions of views and thoughts of other beings may not necessarily be exhausted; when the seed wisdom of beings in the hell realm is manifest, it may not necessarily be manifest in others; when the Buddha-nature of beings in the hell realm is clearly understood, it may not necessarily be clearly understood in others. If acting with perfect faculties and perfect responses, the freedom from karma of beings in hell is not ultimately achieved, nor is it achieved in others; if the delusions of views and thoughts of one being are not exhausted, nor are they exhausted in others; if the seed wisdom of one being is not manifest, nor is it manifest in others; if the Buddha-nature of one being is not clearly understood, nor is it clearly understood in others. When one being clearly understands, others also clearly understand; even when one being is free in karma, the karma of other beings is also free. The relative situations of the faculties and responses of hell are as described above. The relative situations of the remaining twenty-four kinds of faculties and responses can be inferred by analogy.
Question: Are there good faculties corresponding to evil responses, evil faculties corresponding to good responses, biased faculties corresponding to perfect responses, and perfect faculties corresponding to biased responses?
Answer: There is no fixed way, adapting to the occasion, there is also this principle. The 'Vimalakirti Sutra' (jing ming jing) says: 'Sometimes manifesting wind and fire, illuminating beings, causing them to know impermanence.' This is an evil response corresponding to a good faculty. King Miaozhuangyan (miao zhuang yan wang) believed in evil, and three Bodhisattvas manifested as his wives, this is a good response corresponding to an evil faculty. Perfect faculties corresponding to biased responses, the vows of all-wisdom (yi qie zhi yuan, the Buddha's wisdom and vows) still exist and have not been lost, not being lost is a perfect faculty; teaching the Dharma of the Sravaka Vehicle (sheng wen cheng, Hinayana Buddhism), is a biased response. Biased faculties corresponding to perfect responses, first guiding with three carts (san che, goat cart, deer cart, ox cart), later giving a great white ox cart (da bai niu che, metaphor for the Buddha Vehicle). Upon understanding, it is said: 'The supreme treasure trove, without seeking, one obtains it oneself.' This is the principle. Removing suffering and giving happiness can be inferred by analogy (as mentioned before).
Fifth, elucidating the coarse and subtle.
者，即為三意：一、明機之粗妙。二、明應之粗妙。三、明開粗顯妙。
一、機粗妙者，如樂間地獄，此樂因微善故。《立世毗曇》云：「人養六畜，飲飴溫清者，在熱地獄得冷間，寒地獄得溫間。」若從此義，樂間得論十法界機。阿鼻無樂間則無事善，云何具十？然阿鼻有性善不斷故。又近世雖無事善，遠劫或有，惡強善弱，冥伏未發，若遇因緣，發亦何定。是故阿鼻得具十機。即判粗妙，九界機為粗，佛界機為妙。粗機召方便應，此機有熟、未熟；方便應有淺、有深。機熟者，被應；未熟者，未應。應淺深者，如從無間得之於間，出地獄至畜生，出畜生至鬼，出三惡至人天，出人天至二乘等，悉是機之生、熟，應之淺、深，悉屬粗機攝。
妙機召究竟妙應，妙機亦有生、熟；妙應亦有淺、深。如慈童女在於地獄，代人受罪即得生天，此乃妙機淺、熟，近在乎天耳。其餘例可知。
二明應有粗妙者，聖人慈悲誓願，愿持於行，如物有膠，任運與機相著。故慈善根力，手出師子。若無誓願，雖觀苦、樂，不能拔、與。以慈力故，隨機粗、妙，先熟先應，后熟后應。三藏、通教等聖，亦得有應，但是作意神通，譬如圖寫，經紀乃成，核論無本。何者？灰身滅智，無常住本，約何起應？若別接通，別惑
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的『三意』：第一，闡明根機的粗妙；第二，闡明感應的粗妙；第三，闡明開粗顯妙。
第一，關於根機的粗妙，例如樂間地獄（指地獄中苦痛稍微減輕的間隙），這種快樂是因為微小的善行。《立世毗曇》（佛教論書）中說：『人們飼養六畜，給予它們溫暖和清潔的飲食，這樣的人在地熱地獄中可以得到寒冷的間隙，在寒冷地獄中可以得到溫暖的間隙。』如果按照這個意思，樂間可以用來討論十法界的根機。阿鼻地獄（八大地獄中最底層的地獄）沒有樂間，就沒有行善的機會，怎麼能具備十法界呢？然而，阿鼻地獄有本性中的善念沒有斷絕。而且，即使近世沒有行善的機會，遠劫之前或許有過，只是惡業強大而善業微弱，潛藏著沒有顯發，如果遇到因緣，顯發出來又有什麼不可能呢？因此，阿鼻地獄可以具備十法界的根機。這裡可以判斷粗妙，九法界的根機是粗，佛法界的根機是妙。粗的根機感召方便的感應，這種根機有成熟和未成熟之分；方便的感應有淺和深之分。根機成熟的，就會被感應；未成熟的，就不會被感應。感應的淺深，例如從無間地獄得到間隙，從地獄出來到畜生道，從畜生道到餓鬼道，從三惡道到人天道，從人天道到二乘等，都是根機的生熟，感應的淺深，都屬於粗的根機所攝。
妙的根機感召究竟的妙應，妙的根機也有生熟；妙應也有淺深。例如慈童女在地獄中，代替別人受罪立即得以昇天，這就是妙機淺而成熟，接近於天道。其餘的例子可以類推得知。
第二，闡明感應有粗妙，聖人的慈悲誓願，願意堅持修行，就像物體有膠水一樣，自然而然地與根機相互粘著。所以慈善的根力，能使手生出獅子。如果沒有誓願，即使看到苦和樂，也不能拔除痛苦和給予快樂。因為慈悲的力量，隨著根機的粗妙，先成熟的先感應，后成熟的後感應。三藏教（聲聞藏）、通教（菩薩藏）等聖人，也可能產生感應，但是這是作意神通，比如畫圖，需要經營才能完成，覈實起來沒有根本。為什麼呢？因為灰身滅智，沒有常住的根本，憑藉什麼產生感應呢？如果別教（與通教相對）接通教，別教的迷惑 English version: These are the so-called 'Three Meanings': First, to clarify the coarseness and subtlety of the faculties; second, to clarify the coarseness and subtlety of the responses; third, to clarify the revealing of the subtle by opening up the coarse.
First, regarding the coarseness and subtlety of the faculties, for example, the interval of pleasure in the Avici Hell (the lowest level of the eight great hells), this pleasure is due to slight good deeds. The Lishi Pitam (a Buddhist treatise) says: 'People who raise six kinds of domestic animals, giving them warm and clean food and drink, can obtain a cold interval in the hot hells, and a warm interval in the cold hells.' According to this meaning, the interval of pleasure can be used to discuss the faculties of the Ten Dharma Realms. The Avici Hell has no interval of pleasure, so there is no opportunity to do good deeds, how can it possess the Ten Dharma Realms? However, the Avici Hell has the inherent nature of goodness that has not been cut off. Moreover, even if there is no opportunity to do good deeds in recent times, there may have been in distant kalpas, but evil karma is strong and good karma is weak, latent and not yet manifested. If it encounters conditions, what is impossible for it to manifest? Therefore, the Avici Hell can possess the faculties of the Ten Dharma Realms. Here, we can distinguish between coarse and subtle. The faculties of the Nine Dharma Realms are coarse, and the faculties of the Buddha Dharma Realm are subtle. Coarse faculties evoke expedient responses, and these faculties have mature and immature aspects; expedient responses have shallow and deep aspects. Those whose faculties are mature will be responded to; those whose faculties are immature will not be responded to. The depth of the response, such as obtaining an interval from the Avici Hell, emerging from hell to the animal realm, from the animal realm to the ghost realm, from the three evil realms to the human and heavenly realms, from the human and heavenly realms to the Two Vehicles, etc., are all the birth and maturity of the faculties, and the shallowness and depth of the responses, all of which are included in the coarse faculties.
Subtle faculties evoke ultimate subtle responses, and subtle faculties also have mature and immature aspects; subtle responses also have shallow and deep aspects. For example, the Maiden Cīla (a bodhisattva) in hell, who took the place of others to receive punishment and immediately attained rebirth in heaven, this is a subtle faculty that is shallow and mature, close to the heavenly realm. The remaining examples can be understood by analogy.
Second, clarifying that responses have coarseness and subtlety, the compassionate vows of the sages, willing to persist in practice, are like glue on an object, naturally adhering to the faculties. Therefore, the root power of charity can cause a lion to emerge from the hand. Without vows, even if one sees suffering and joy, one cannot remove suffering and give joy. Because of the power of compassion, according to the coarseness and subtlety of the faculties, those who are mature first respond, and those who are mature later respond. Sages of the Tripitaka Teaching (Śrāvakayāna), Common Teaching (Mahāyāna) etc., may also produce responses, but these are intentional supernormal powers, like drawing a picture, which requires management to complete, and upon verification, has no fundamental basis. Why? Because of the annihilation of the body and extinction of wisdom, there is no permanent basis, so what is the basis for generating responses? If the Distinct Teaching (different from the Common Teaching) connects to the Common Teaching, the delusions of the Distinct Teaching
【English Translation】 These are the so-called 'Three Meanings': First, to clarify the coarseness and subtlety of the faculties; second, to clarify the coarseness and subtlety of the responses; third, to clarify the revealing of the subtle by opening up the coarse. First, regarding the coarseness and subtlety of the faculties, for example, the interval of pleasure in the Lokantara Hell (a type of hell), this pleasure is due to slight good deeds. The Abhidharmakośabhāṣya says: 'People who raise six kinds of domestic animals, giving them warm and clean food and drink, can obtain a cold interval in the hot hells, and a warm interval in the cold hells.' According to this meaning, the interval of pleasure can be used to discuss the faculties of the Ten Dharma Realms. The Avīci Hell (the lowest level of hell) has no interval of pleasure, so there is no opportunity to do good deeds, how can it possess the Ten Dharma Realms? However, the Avīci Hell has the inherent nature of goodness that has not been cut off. Moreover, even if there is no opportunity to do good deeds in recent times, there may have been in distant kalpas, but evil karma is strong and good karma is weak, latent and not yet manifested. If it encounters conditions, what is impossible for it to manifest? Therefore, the Avīci Hell can possess the faculties of the Ten Dharma Realms. Here, we can distinguish between coarse and subtle. The faculties of the Nine Dharma Realms are coarse, and the faculties of the Buddha Dharma Realm are subtle. Coarse faculties evoke expedient responses, and these faculties have mature and immature aspects; expedient responses have shallow and deep aspects. Those whose faculties are mature will be responded to; those whose faculties are immature will not be responded to. The depth of the response, such as obtaining an interval from the Avīci Hell, emerging from hell to the animal realm, from the animal realm to the ghost realm, from the three evil realms to the human and heavenly realms, from the human and heavenly realms to the Two Vehicles, etc., are all the birth and maturity of the faculties, and the shallowness and depth of the responses, all of which are included in the coarse faculties. Subtle faculties evoke ultimate subtle responses, and subtle faculties also have mature and immature aspects; subtle responses also have shallow and deep aspects. For example, the Maiden Cīla (a bodhisattva) in hell, who took the place of others to receive punishment and immediately attained rebirth in heaven, this is a subtle faculty that is shallow and mature, close to the heavenly realm. The remaining examples can be understood by analogy. Second, clarifying that responses have coarseness and subtlety, the compassionate vows of the sages, willing to persist in practice, are like glue on an object, naturally adhering to the faculties. Therefore, the root power of charity can cause a lion to emerge from the hand. Without vows, even if one sees suffering and joy, one cannot remove suffering and give joy. Because of the power of compassion, according to the coarseness and subtlety of the faculties, those who are mature first respond, and those who are mature later respond. Sages of the Tripiṭaka Teaching (Śrāvakayāna), Common Teaching (Mahāyāna) etc., may also produce responses, but these are intentional supernormal powers, like drawing a picture, which requires management to complete, and upon verification, has no fundamental basis. Why? Because of the annihilation of the body and extinction of wisdom, there is no permanent basis, so what is the basis for generating responses? If the Distinct Teaching (different from the Common Teaching) connects to the Common Teaching, the delusions of the Distinct Teaching
未斷，亦不得應，縱令赴物，皆名粗應也。若別、圓兩教，初心伏惑，未能有應。初地、初住三觀現前，證二十五三昧。法身清凈，無染如虛空，湛然應一切，無思無念隨機即對。如一月不降，百水不升，而隨河短長，任器規矩，無前無後一時普現，此是不思議妙應也。又如明鏡，表裡清澈，一像千像，無所簡擇，不須功力，任運像似，是名妙應。此是相待論感應妙也。
三開粗顯妙者：若九界機粗，一界機妙；未得法身應粗，得法身應妙者，諸大乘經《華嚴》等，明粗妙相隔，二乘不聞不解，如啞如聾。《無量義經》明粗妙，從一理出生無量粗妙機應；一理為妙，生出無量為粗。此則從妙出粗，隔而未合。今經無量還為一，此則開權顯實，只粗是妙。何者？本顯一理，作諸方便；方便即是真實。故云：凡有所作，唯為一事，未曾暫廢。譬如三草、二木，只是一地所生，即是同源機一。一雨所潤，即是同受應一。愚者未解，謂草木四微，永非是地；智者了達四微生只是地變，四微滅只是地還，豈有草木而非於地耶！此即開權而顯實，決了聲聞法，是諸經之王。九法界機，皆佛界機；四聖之應，無非妙應也。
第六明觀心(云云)。
○第七明神通妙者，此為四意：一、明次第。二、名數。三、同異
【現代漢語翻譯】 現代漢語譯本： 未斷除煩惱，也不可不迴應，即使是順應外物，都叫做粗糙的迴應。如果按別教（指藏教之外的三個教派）、圓教（天臺宗所立的最高教派）的說法，初發心的菩薩降伏煩惱，未能真正做到隨緣應化。初地菩薩、初住菩薩三觀（空觀、假觀、中觀）現前，證得二十五種三昧（禪定）。法身清凈，沒有污染如同虛空，清澈明凈地迴應一切，無需思慮，無需念頭，隨機應答。好比一輪明月不會主動降臨，百川之水不會主動上升，卻能隨著河流的短長而顯現，任憑器皿的形狀而呈現規矩，沒有先後，一時普遍顯現，這就是不可思議的妙應。又如明亮的鏡子，內外清澈，一個影像、千個影像，不會有所選擇，不需要任何功力，自然而然地映現，這叫做妙應。這是從相對的角度來論述感應的奧妙。 三、開粗顯妙：如果九法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的根機是粗糙的，佛界的根機是微妙的；未證得法身的應化是粗糙的，證得法身的應化是微妙的。諸如《華嚴經》等大乘經典，說明粗妙的差別很大，二乘（聲聞、緣覺）之人聽不到也無法理解，如同啞巴和聾子。《無量義經》說明粗妙，從一個真理出生無量粗妙的根機和應化；一個真理是微妙的，生出無量則是粗糙的。這便是從妙出粗，粗妙隔離而未融合。而《法華經》則將無量回歸於一，這便是開權顯實，只粗就是妙。為什麼呢？本來是爲了顯現一個真理，才施設各種方便；方便就是真實。所以說：凡有所作，唯為一事（指開佛知見），未曾暫時廢棄。譬如三草、二木，只是同一塊土地所生，這就是同源，根機是一樣的。同一場雨水所滋潤，這就是同受，應化是一樣的。愚昧的人不理解，認為草木的四微（地、水、火、風）永遠不是土地；有智慧的人明白四微的生起只是土地的變化，四微的滅去只是迴歸土地，哪裡有草木不是源於土地呢！這就是開權而顯實，斷定聲聞法是諸經之王。九法界的根機，都是佛界的根機；四聖（聲聞、緣覺、菩薩、佛）的應化，無非是妙應。 第六、明觀心（內容省略）。 第七、明神通妙，這有四層意思：一、說明次第。二、說明名數。三、說明同異。
【English Translation】 English version: If one has not severed afflictions, yet cannot but respond, even responding to external things is called a coarse response. According to the Separate and Perfect Teachings (the three teachings besides the Tripitaka Teaching, and the highest teaching established by the Tiantai school), the initial aspiration Bodhisattvas subdue afflictions but cannot truly respond according to conditions. When the Bodhisattvas of the Initial Ground and Initial Abode manifest the Three Contemplations (emptiness, provisional existence, and the middle way), they attain the Twenty-Five Samadhis (meditative states). The Dharmakaya (Dharma body) is pure, without defilement like empty space, responding clearly to everything, without thought or intention, responding spontaneously. It is like the moon not descending, the rivers not ascending, yet reflecting according to the length of the river, conforming to the shape of the vessel, without before or after, appearing universally at once. This is the inconceivable wonderful response. It is also like a bright mirror, clear inside and out, reflecting one image or a thousand images without discrimination, without effort, naturally reflecting likenesses. This is called a wonderful response. This is discussing the wonder of response from a relative perspective. Three, Revealing the Wonderful by Opening the Coarse: If the faculties of the Nine Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas) are coarse, the faculties of the Buddha Realm are wonderful; if the response before attaining the Dharmakaya is coarse, the response after attaining the Dharmakaya is wonderful. The Great Vehicle Sutras such as the Avatamsaka Sutra explain that the difference between the coarse and the wonderful is great, and those of the Two Vehicles (sravakas and pratyekabuddhas) cannot hear or understand, like the deaf and the mute. The Infinite Meaning Sutra explains the coarse and the wonderful, that from one principle are born countless coarse and wonderful faculties and responses; one principle is wonderful, and giving rise to the countless is coarse. This is going from the wonderful to the coarse, separated and not yet united. But the Lotus Sutra returns the countless to the one, which is opening the provisional to reveal the real, the coarse is just the wonderful. Why? Originally, it was to reveal one principle that various expedient means were employed; the expedient means are the real. Therefore, it is said: 'Whatever I do, is only for one thing (to open the Buddha's knowledge and vision), and I have never temporarily abandoned it.' For example, the three grasses and two trees are born from the same earth, which is the same source, the faculties are one. They are nourished by the same rain, which is the same reception, the response is one. The foolish do not understand, thinking that the four elements (earth, water, fire, wind) of the grasses and trees are never the earth; the wise understand that the arising of the four elements is just a transformation of the earth, and the extinction of the four elements is just a return to the earth. How can there be grasses and trees that are not from the earth! This is opening the provisional to reveal the real, determining that the Sravaka Dharma is the king of all sutras. The faculties of the Nine Realms are all the faculties of the Buddha Realm; the responses of the Four Sages (sravakas, pratyekabuddhas, bodhisattvas, buddhas) are all wonderful responses. Sixth, Explaining Contemplation of the Mind (content omitted). Seventh, Explaining the Wonder of Spiritual Powers, this has four meanings: One, explaining the order. Two, explaining the names and numbers. Three, explaining the similarities and differences.
。四、粗妙。來意者，前論機應，止是辨其可生、可赴之相；若正論化用益他，即是三輪不思議化：謂身輪、口輪、他心輪。〈普門品〉但有二文，而兼得三意。「游于娑婆世界」即是身輪；「而為說法」即是口輪。如見蓮華大，知池水深；若見說法大，則知智慧大。故兩輪兼示他心輪也。又化他多示兩輪，示心輪少。從多但二，故無心輪。經言：「其見聞者，悉皆得度」也。示身輪者，即是示藥樹王身、如意珠王身。示口輪者：即是示毒鼓、天鼓。此是慈悲熏于身、口，則有二身示現，二鼓宣揚。若示心輪，即是示隨自意、隨他意等也，亦是同於病行、嬰兒行。上辨機感相關，而妙理難顯，應須神通發動，現於瑞相，密表乎理。世人以蜘蛛掛則喜事來，[鴰-口+(幻-ㄠ)]鵲鳴則行人至。小尚有徴，大焉無瑞？以近表遠亦應如是。
二、名數者，諸經所出，名數不同。今且依六種：謂天眼、天耳、他心、宿命、如意身通、無漏等也。此六皆稱神通者，如《瓔珞》云：「神名天心，通名慧性。」天心者，天然之心也。慧性者，通達無礙也。《毗曇》亦云障通，無知若去即發慧性也。當知天然慧性與六法相應，即能轉變自在，故名神通。《地持．力品》云：「神謂難測知；通謂無壅礙。」此解與《瓔珞》同。
【現代漢語翻譯】 現代漢語譯本 四、粗妙。來意是指，前面討論的根機和感應，只是辨別眾生可以被度化、菩薩可以應化的狀態；如果真正討論化度眾生、利益他人，那就是三輪不思議的教化：即身輪、口輪、他心輪。《普門品》雖然只有兩段經文，卻兼具這三重含義。「游于娑婆世界」就是身輪；「而為說法」就是口輪。如同見到蓮花很大，就知道池水很深；如果見到說法很殊勝，就知道智慧很廣大。所以身輪和口輪兼帶著顯示了他心輪。而且，教化他人大多顯示身輪和口輪，很少顯示心輪。因為從多數情況來看只有兩種，所以沒有提到心輪。經文說：「凡是見到或聽到觀世音菩薩的，都能夠得到解脫」。顯示身輪，就是顯示藥樹王身、如意珠王身。顯示口輪，就是顯示毒鼓、天鼓。這是慈悲薰染于身和口，所以有這兩種身相的示現，兩種鼓聲的宣揚。如果顯示心輪，就是顯示隨順自己的意願、隨順他人的意願等等，也如同和病人一樣的行為、和嬰兒一樣的行為。上面辨別根機和感應之間的關係，但是微妙的道理難以顯現，應該需要神通來發動，顯現出吉祥的徵兆，秘密地表達這個道理。世人認為蜘蛛懸掛預示著喜事來臨，喜鵲鳴叫預示著遠行的人要回來。小的方面尚且有徵兆，大的方面怎麼會沒有瑞相呢？用近處的事物來比喻遠處的事物也應該是這樣。
二、名數方面，各部經典所記載的名目和數量不同。現在暫且依據六種：即天眼、天耳、他心、宿命、如意身通、無漏等。這六種都稱為神通，如《瓔珞經》所說：『神』的意思是天心，『通』的意思是慧性。天心，是天然之心。慧性，是通達無礙。』《毗曇論》也說，障礙通達的無知如果去除，就會啓發慧性。應當知道天然的慧性與這六種法相應，就能轉變自在，所以叫做神通。《地持經·力品》說：『神，是指難以測知；通，是指沒有阻礙。』這種解釋與《瓔珞經》相同。
【English Translation】 English version IV. Coarse and Subtle. The 'coming intention' refers to the previous discussion of faculties and responses, merely distinguishing the aspects of beings who can be saved and the forms that Bodhisattvas can manifest in response. If we are truly discussing the transformation and benefit of others, then it involves the inconceivable transformation of the three wheels: namely, the body wheel, the speech wheel, and the mind wheel. The 'Universal Gate Chapter' (Pumenpin) contains only two passages, yet encompasses all three meanings. 'Wandering in the Saha world' is the body wheel; 'and expounding the Dharma' is the speech wheel. Just as seeing a large lotus flower indicates a deep pond, seeing a great exposition of the Dharma indicates great wisdom. Therefore, the body and speech wheels also implicitly reveal the mind wheel. Moreover, transforming others mostly involves showing the body and speech wheels, and rarely the mind wheel. Since only two are shown in most cases, the mind wheel is not mentioned. The sutra says, 'Those who see or hear will all be liberated.' Showing the body wheel is like showing the body of the Medicine Tree King or the Wish-Fulfilling Jewel King. Showing the speech wheel is like showing the Poison Drum or the Heavenly Drum. This is because compassion permeates the body and speech, resulting in the manifestation of these two bodies and the proclamation of these two drums. If the mind wheel is shown, it is like showing accordance with one's own intention or with others' intentions, and also like behaving as a sick person or an infant. The above distinguishes the relationship between faculties and responses, but the subtle principle is difficult to reveal. It requires the activation of supernatural powers, manifesting auspicious signs to secretly express the principle. Worldly people believe that a spider hanging indicates good fortune, and a magpie's call indicates the arrival of a traveler. If small things have omens, how can great things not have auspicious signs? Using near things to represent distant things should also be like this.
II. Names and Numbers. The names and numbers mentioned in various sutras differ. For now, let's rely on six types: namely, the heavenly eye, the heavenly ear, the knowledge of others' minds, the knowledge of past lives, the power of the wish-fulfilling body, and the absence of outflows (anāsrava). All six are called supernatural powers (abhijñā). As the 'Inngraka Sutra' says, '『Shen』 means the heavenly mind, and 『tong』 means the nature of wisdom. The heavenly mind is the natural mind. The nature of wisdom is unobstructed understanding.』 The 'Abhidharma' also says that if ignorance, which obstructs understanding, is removed, the nature of wisdom will be awakened. It should be known that the natural nature of wisdom, corresponding to these six dharmas, can transform freely, so it is called supernatural power. The 'Bodhisattva-bhūmi Sutra, Chapter on Powers' says, '『Shen』 refers to that which is difficult to fathom; 『tong』 refers to that which is unobstructed.』 This explanation is the same as that in the 'Inngraka Sutra'.
天心即是難測知義；慧性即是無壅礙義。然此六法修無前後、證無次第，用亦任時，故眾經列次不同也。《釋論》云：「幻術事是虛誑法，法于草木，誑惑人眼，物實不變。」神通不爾，實得變法，使物實變：如地有成水之理，水有成地之義。若金、銀得火則融，水遇寒則結；火、寒是融、結法。結則實結，融則實融；若得天然慧性，則實能如此變用自在。所變水、火，令他實得受用，而非其果報，但是神通一時所作耳。
三、明神通不同者，鬼道報得通；人能服藥亦得通；外道因根本禪亦發通；諸天報得通；二乘依背舍勝處一切處，修十四變化發得神通；六度菩薩因禪得五通，坐道場時能得六通；通教菩薩因禪得五通，依體法慧得無漏通；別教地前依禪發五通，登地發正無漏通，任運常照，不以二相見諸佛土。圓教通者，依今經及《普賢觀》，以鼻、舌兩根，以為六數。《菩薩處胎經》同：他心、宿命入意根攝。然經文明「鼻通」最委悉，取其互用無壅。舌根，取四辯無礙，能以一妙音遍滿三千界，而不取知味，知味是報法。經云：「諸根通利，智慧明瞭」也。六根皆智慧，即互用意也。
今云六根之通，不因事禪而發，此乃中道之真。真自有通，任運成就，不須作意，故名無記化化禪。不別作意故名
【現代漢語翻譯】 現代漢語譯本：天心的作用就是難以測度和理解；慧性的作用就是沒有阻礙。然而這六種法門的修習沒有先後順序，證悟也沒有次第之分，運用也隨順時機，所以各部經典排列的順序也不同。《釋論》中說：『幻術的事情是虛假欺騙的法，施法于草木，迷惑人的眼睛，物體的實質並沒有改變。』神通不是這樣，確實能夠改變法，使物體的實質發生改變：比如地具有變成水的道理，水具有變成地的意義。如果金、銀遇到火就會融化，水遇到寒冷就會結冰；火、寒是融化、結冰的條件。結冰就是真的結冰，融化就是真的融化；如果獲得天然的慧性，就真的能夠這樣變化運用自如。所變化出來的水、火，讓其他人真的能夠受用，但這不是他們的果報，只是神通一時所作而已。
三、說明神通的不同之處：鬼道是由於果報而得到神通；人可以通過服藥來得到神通；外道因為根本禪定也能引發神通；諸天是由於果報而得到神通；二乘行者依靠背舍、勝處、一切處，修習十四種變化而得到神通；六度菩薩因為禪定而得到五通，在菩提道場時能夠得到六通；通教菩薩因為禪定而得到五通，依靠體法慧得到無漏通；別教菩薩在登地之前依靠禪定引發五通，登地之後就發起真正的無漏通，自然而然地恒常照見，不以二相來觀察諸佛國土。圓教的通，依靠《楞嚴經》和《普賢觀》，用鼻根、舌根這兩種根，作為六根互用的方法。《菩薩處胎經》也是這樣：他心通、宿命通歸入意根所攝。然而經典中說明『鼻通』最為詳細，取其互相使用沒有阻礙的含義。舌根，取其四辯無礙，能夠用一種微妙的聲音遍滿三千大千世界，而不取其知味道的功能，知味道是果報之法。經中說：『諸根通利，智慧明瞭』，就是六根都是智慧，也就是互相運用之意。
現在說六根的通，不是因為修習事禪而引發，這才是中道之真。真如自性本來就有通，自然而然地成就，不需要刻意造作，所以叫做無記化化禪。不另外造作意念，所以叫做無記。
【English Translation】 English version: The function of the Heavenly Mind (天心) is that it is difficult to fathom and understand; the function of Wisdom-nature (慧性) is that it is without obstruction. However, the cultivation of these six Dharmas has no sequential order, and the realization has no gradual stages. Their application is also according to the occasion, so the order in which they are listed in various scriptures is different. The Shilun (《釋論》) says: 'The affairs of illusionary arts are false and deceptive Dharmas. They are applied to plants and trees, deceiving people's eyes, but the substance of the objects does not change.' Spiritual powers (神通) are not like this; they can indeed change the Dharma, causing the substance of objects to actually change: for example, the earth has the principle of becoming water, and water has the meaning of becoming earth. If gold and silver encounter fire, they will melt, and if water encounters cold, it will freeze; fire and cold are the conditions for melting and freezing. Freezing is truly freezing, and melting is truly melting; if one obtains natural Wisdom-nature (慧性), one can truly transform and use things freely in this way. The transformed water and fire can be truly used by others, but this is not their karmic retribution; it is only something done by spiritual powers (神通) temporarily.
Three, explaining the differences in spiritual powers (神通): The ghost realm obtains spiritual powers (神通) as a result of karmic retribution; humans can also obtain spiritual powers (神通) by taking medicine; non-Buddhists can also develop spiritual powers (神通) through fundamental dhyana (禪定); the heavens obtain spiritual powers (神通) as a result of karmic retribution; Sravakas (聲聞) and Pratyekabuddhas (緣覺) rely on the Eight Emancipations (背舍), the Eight Mastery Spheres (勝處), and the All-embracing Sphere (一切處), cultivating the Fourteen Transformations to develop spiritual powers (神通); Bodhisattvas (菩薩) of the Six Perfections (六度) obtain the Five Supernatural Powers (五通) through dhyana (禪定), and can obtain the Six Supernatural Powers (六通) when seated at the Bodhi-mandala (道場); Bodhisattvas (菩薩) of the Common Teaching (通教) obtain the Five Supernatural Powers (五通) through dhyana (禪定), and obtain the Non-outflow Power (無漏通) by relying on the Wisdom of the Essence of Dharma (體法慧); Bodhisattvas (菩薩) of the Distinct Teaching (別教) develop the Five Supernatural Powers (五通) through dhyana (禪定) before reaching the ground, and develop the True Non-outflow Power (正無漏通) upon reaching the ground, constantly illuminating naturally, without seeing the Buddha-lands (諸佛土) with dualistic appearances. The spiritual powers (神通) of the Perfect Teaching (圓教) rely on the Surangama Sutra (《楞嚴經》) and the Universal Worthy Contemplation Sutra (《普賢觀》), using the nose and tongue roots as the method for the six roots to interact. The Bodhisattva Womb Sutra (《菩薩處胎經》) is the same: telepathy (他心通) and knowledge of past lives (宿命通) are included within the mind root. However, the sutras explain the 'nose power' (鼻通) in the most detail, taking its meaning of mutual use without obstruction. The tongue root takes its unobstructed Four Eloquences (四辯), being able to fill the three thousand great thousand worlds with one wonderful sound, without taking its function of knowing flavors, as knowing flavors is a Dharma of karmic retribution. The sutra says: 'The roots are all penetrative and sharp, and wisdom is clear and bright,' which means that all six roots are wisdom, that is, the meaning of mutual use.
Now, saying that the powers of the six roots are not developed through the practice of specific dhyana (禪定), this is the true Middle Way (中道). True Suchness (真如) inherently has powers, naturally accomplishing them, without needing to intentionally create them, so it is called Non-specified Transformation Dhyana (無記化化禪). Because it does not create intentional thoughts, it is called Non-specified (無記).
無記，任運常明如阿修羅琴；化復能化，故言化化。中道真通，任運如此，與余通異。論其修習，皆緣實相常住之理。文云：「得是常眼根清凈。」既言是常，即本性清凈；常性無垢染。《毗曇婆沙》云：「六入殊勝，本自爾故。」《鴦掘》云：「所謂彼眼根，于諸如來常，具足無減修，了了分明見。」乃至耳、鼻、舌、身、意，皆于諸如來常，具足無減修，了了分明，聞、知等也。彼者于佛為自，于眾生為彼；眾生謂為無常，于如來是常也。減修者，依禪而修，名為減修；依實相修，名無減修。不見佛性，名不了了見；若見佛性，名了了見。又見實相理，名了了。識法界事，名分明也。
見有二種：一、相似見。二、分真見。相似者，如六根清凈中辨。論其真見，如《華嚴》所明，佛眼、耳、鼻、舌、身、意也。此經中亦明真身通相：所謂普現色身，示一切眾生所喜見身，即是外身通也；現身如琉璃，十方諸佛悉于身中現，即是內現身通也。眼、耳、鼻、舌等，內、外示現，亦例如此。是則圓教神通，異於前辨(云云)。
問：
若以六根為六通者，云何功德有增減？
答：
《大論》四十云：「鼻、舌、身，同稱覺；眼稱見；耳稱聞；意稱知。」三識所知為一；三識所知為別。而
【現代漢語翻譯】 現代漢語譯本： 無記，任運常明，就像阿修羅琴一樣自然流淌；變化而且能夠繼續變化，所以說是『化化』。中道真理暢通無阻，自然而然就是這樣，與其他的通達境界不同。談論其修習，都是基於實相常住的道理。《涅槃經》的經文說：『得到這種常眼，根就清凈了。』既然說是『常』，就是本性清凈；常性沒有污垢。《毗曇婆沙論》說：『六入（眼、耳、鼻、舌、身、意）殊勝，本來就是這樣。』《鴦掘摩羅經》說：『所謂的那個眼根，對於諸如來來說是常，具足而沒有減少地修習，清清楚楚、明明白白地看見。』乃至耳、鼻、舌、身、意，對於諸如來來說都是常，具足而沒有減少地修習，清清楚楚、明明白白地聽聞、知曉等等。』『彼』對於佛來說是『自』，對於眾生來說是『彼』；眾生認為是無常的，對於如來來說是常的。『減修』是指依靠禪定而修，稱為『減修』；依靠實相而修，稱為『無減修』。看不見佛性，稱為『不了了見』；如果看見佛性，稱為『了了見』。又看見實相的道理，稱為『了了』。認識法界的事，稱為『分明』。 見解有兩種：一、相似見。二、分真見。相似見，就像在六根清凈中辨別的那樣。談論真正的見解，就像《華嚴經》所闡明的，佛的眼、耳、鼻、舌、身、意。這部經中也闡明了真身的神通相：所謂普現色身，示現一切眾生所喜見的身，這就是外身通；現身像琉璃一樣，十方諸佛都於自身中顯現，這就是內現身通。眼、耳、鼻、舌等，內外示現，也像這樣。這就是圓教的神通，不同於前面的辨析（如前所述）。 問： 如果以六根為六通，為什麼功德有增減呢？ 答： 《大智度論》第四十卷說：『鼻、舌、身，共同稱為覺；眼稱為見；耳稱為聞；意稱為知。』三種識所知的是一樣的；三種識所知的是有區別的。而
【English Translation】 English version: Unmarkable, naturally and constantly bright, like the Ashura's (a type of demigod in Buddhist cosmology) lute; transforming and capable of further transformation, hence the term 'transformation upon transformation'. The true path of the Middle Way is unobstructed, naturally being so, different from other forms of attainment. Discussing its cultivation, all are based on the principle of the permanence of true reality (Skt: Satya). The text in the Nirvana Sutra states: 'Attaining this constant eye, the root becomes pure.' Since it is said to be 'constant', it is inherently pure; the constant nature is without defilement. The Abhidharma-vibhāṣā-śāstra says: 'The six entrances (Skt: ayatana) are supreme, inherently so.' The Aṅgulimāla Sūtra says: 'That so-called eye-root, for all Tathagatas (Skt: Thus Gone Ones, a title of the Buddha) is constant, complete without diminution in cultivation, clearly and distinctly seeing.' Likewise, the ear, nose, tongue, body, and mind, for all Tathagatas are constant, complete without diminution in cultivation, clearly and distinctly hearing, knowing, and so on. 'That' is 'self' for the Buddha, and 'other' for sentient beings; sentient beings consider it impermanent, but for the Tathagata it is constant. 'Diminished cultivation' refers to cultivating based on dhyana (Skt: meditation), called 'diminished cultivation'; cultivating based on true reality is called 'undiminished cultivation'. Not seeing the Buddha-nature (Skt: Buddhadhātu) is called 'not clearly seeing'; if one sees the Buddha-nature, it is called 'clearly seeing'. Furthermore, seeing the principle of true reality is called 'clearly'. Knowing the affairs of the Dharma-realm (Skt: Dharmadhatu) is called 'distinctly'. There are two types of seeing: 1. Similar seeing. 2. Partially true seeing. Similar seeing is as distinguished in the purification of the six roots. Discussing true seeing, as explained in the Avataṃsaka Sūtra, it is the Buddha's eye, ear, nose, tongue, body, and mind. This sutra also explains the characteristics of the true body's supernatural powers: the so-called universally manifesting form-body, showing the body that all sentient beings delight to see, which is the external body-power; manifesting the body like crystal, with all Buddhas of the ten directions appearing within the body, which is the internal manifesting body-power. The eye, ear, nose, tongue, etc., internal and external manifestations, are also like this. This is the perfect teaching's (Skt: Yuanjiao) supernatural power, different from the previous distinctions (as mentioned before). Question: If the six roots are taken as the six superknowledges (Skt: Abhijñā), why do merits have increase and decrease? Answer: The Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), volume 40, says: 'The nose, tongue, and body are collectively called sensation; the eye is called seeing; the ear is called hearing; the mind is called knowing.' What is known by the three consciousnesses is the same; what is known by the three consciousnesses is different. And
三識助道法多，故別說；三識不爾，故合說。又三識但知世間事，故合說；三識亦知世間亦知出世間，故別說。又三識但無記法，三識或緣善、惡、無記等；又三識能生三業因緣，故別說也。若例此義，三根種種義強，故有千二百功德。三根力弱故但八百功德者，蓋一途別說，非經圓意。《正法華》「功德正等等千」。
今經顯六根互用，將三根足二百，向三根而互用耳。自在無礙能等，如《正法華》說。能縮，如身眼鼻之八百；能盈，如耳舌意千二百。經云：「若能持是經，功德則無量，如虛空無邊，其福不可限。」互用之意彰矣！
四、明粗妙者，若言神通度物，非但變己身同其正報，亦變己國土同其依報。如《纓珞》云：「起一切國土應，起一切眾生應」也。若應同正報者，即是示為十法界像也；若應同依報者，即是同十界所依處也。若應同四惡趣者，用觀惡業慈悲熏無記化化禪，應作地獄等形質：黑髮纏身、猴猿鹿馬、大鷲鵽鳥、修羅等像，各各皆見，同其事業。若應人天身者，是用觀善業中慈悲熏無記化化禪，作善道身：如後身菩薩，正慧托胎，墮地七步，盥洗手足，楊枝自凈，納妃生子，厭世出家，乃至天像亦復如是，各各皆見，同其事業。若應作三藏二乘者，是用析空慈悲熏無記化化禪：
【現代漢語翻譯】 現代漢語譯本 三種識（三識）有助於修道的方法很多，所以分別說明；三種識不是這樣，所以合在一起說明。而且三種識只知道世間的事情，所以合在一起說明；三種識既知道世間的事情，也知道出世間的事情，所以分別說明。而且三種識只是無記法（既非善也非惡），三種識或者緣于善、惡、無記等；而且三種識能夠產生三業（身、口、意）的因緣，所以分別說明。如果按照這個意思類推，三種根（三根）的種種意義很強，所以有一千二百種功德。三種根的力量弱，所以只有八百種功德，這大概是一種途徑的分別說明，不是《正法華經》的圓滿意義。《正法華經》說：『功德正等等千』。
現在這部經顯現六根互用，將三種根不足的二百種功德，向三種根而互相使用罷了。自在無礙能夠相等，如《正法華經》所說。能夠縮減，如身、眼、鼻的八百種功德；能夠增多，如耳、舌、意的千二百種功德。經中說：『如果能夠受持這部經，功德就無量，如虛空沒有邊際，其福報不可限量。』互相使用的意思就明顯了！
四、說明粗妙：如果說神通度化眾生，不僅僅是變化自己的身體和眾生一樣的正報（眾生所受的果報），也變化自己的國土和眾生一樣的依報（眾生所居住的環境）。如《纓珞經》說：『發起一切國土的應化，發起一切眾生的應化』。如果應化和眾生的正報相同，那就是示現為十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的形象；如果應化和眾生的依報相同，那就是和十法界眾生所居住的地方相同。如果應化為四惡趣（地獄、餓鬼、畜生、阿修羅）的形象，就用觀惡業的慈悲熏無記化化禪，應化作成地獄等的形體：黑髮纏身、猴子、猿、鹿、馬、大鷲、鵽鳥、修羅（非天）等的形象，各個眾生都看見，和他們做一樣的事業。如果應化為人天之身，就用觀善業中的慈悲熏無記化化禪，作成善道的身體：如後身菩薩，正慧托胎，墮地七步，盥洗手足，楊枝自凈，納妃生子，厭世出家，乃至天人的形象也是這樣，各個眾生都看見，和他們做一樣的事業。如果應化作成三藏（經、律、論）二乘（聲聞、緣覺），就用析空慈悲熏無記化化禪：
【English Translation】 English version The three consciousnesses (three viññāṇas) have many methods to assist the path, therefore they are explained separately; the three roots are not like that, therefore they are explained together. Moreover, the three consciousnesses only know worldly matters, therefore they are explained together; the three consciousnesses know both worldly and supramundane matters, therefore they are explained separately. Moreover, the three consciousnesses are only neutral (avyākrta) dharmas, the three consciousnesses may be related to good, evil, neutral, etc.; moreover, the three consciousnesses can generate the causes and conditions for the three karmas (body, speech, and mind), therefore they are explained separately. If we infer according to this meaning, the various meanings of the three roots (three roots) are strong, therefore there are twelve hundred merits. The power of the three roots is weak, so there are only eight hundred merits, which is probably a separate explanation of one path, not the complete meaning of the Saddharma-puṇḍarīka-sūtra. The Zheng Fa Hua says: 'Merits are exactly equal to a thousand'.
Now this sutra reveals the mutual use of the six roots (six indriyas), using the two hundred merits that the three roots lack to mutually use with the three roots. Being free and unobstructed can be equal, as the Zheng Fa Hua says. Being able to shrink, like the eight hundred merits of the body, eyes, and nose; being able to increase, like the twelve hundred merits of the ears, tongue, and mind. The sutra says: 'If one can uphold this sutra, the merits will be immeasurable, like the emptiness of space without boundaries, its blessings cannot be limited.' The meaning of mutual use is clear!
Four, explaining the coarse and subtle: If it is said that supernatural powers liberate beings, it is not only transforming one's own body to be the same as their proper reward (zheng bao, the result of karma that beings receive), but also transforming one's own land to be the same as their dependent reward (yi bao, the environment where beings live). As the Yingluo Sutra says: 'Arousing the response of all lands, arousing the response of all beings.' If the response is the same as the proper reward of beings, then it is showing the image of the ten dharma realms (ten realms of existence: hell, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, buddhas); if the response is the same as the dependent reward of beings, then it is the same as the place where beings of the ten realms live. If responding as the image of the four evil destinies (hell, hungry ghosts, animals, asuras), using the compassion of observing evil karma to perfume the neutral transformative meditation (wu ji hua hua chan), responding and creating the forms of hell, etc.: black hair wrapped around the body, monkeys, apes, deer, horses, large vultures, tudiao birds, asuras (non-gods), etc., each being sees them, doing the same activities as them. If responding as the body of humans and devas, using the compassion in observing good karma to perfume the neutral transformative meditation, creating the body of good destinies: such as the bodhisattva of the next life, entrusting the womb with right wisdom, falling to the ground seven steps, washing hands and feet, cleaning oneself with a willow branch, taking a wife and having children, renouncing the world and leaving home, even the image of devas is also like this, each being sees them, doing the same activities as them. If responding as the Tripiṭaka (sūtras, vinaya, śāstras) and the Two Vehicles (śrāvakas, pratyekabuddhas), using the compassion of analyzing emptiness to perfume the neutral transformative meditation:
起老比丘像，共僧布薩律儀規矩，各各皆見同其事業。若應通教者，是用即空慈悲熏無記化化禪，作體法應：觀無生習、應苦空等，悉不可得，各各皆見，同其事業。
若應別教者，是用即假即中慈悲熏無記化化禪，起漸頓應：示修恒沙佛法，各各皆見，同其事業。若應圓教者，是用即中慈悲熏無記化化禪，起圓頓應：示修一中無量、無量中一，皆各各見，同其事業。如是應同正報，不可稱計，可以意知，不可以言盡(云云)。若得此意，往望漸、頓。
五味教中用神通者，乳教所用神力，若多若少，但表兩意：一粗、一妙。三藏用神力，若多若少，但為一粗。方等用神力，若多若少，三粗一妙。般若用神力，若多若少，二粗一妙。此經神力，若多若少，唯為一妙。所以〈序品〉中瑞相有十，咸皆表妙也：「地皆嚴凈」表理妙。「放眉間光」表智妙。「入於三昧」錶行妙。「天雨四華」表位妙。「栴檀香風」表乘妙。「四眾咸有疑」表機，「見萬八千土」表應，此二明感應妙也。「地六種動」表神通妙。「天鼓自鳴」及「而為說法」，表說法妙。「天龍大眾歡喜」，表眷屬妙。「又見佛子修種種行」，表利益妙。此用神變，若少若多，俱表妙也。文云：「今佛入於三昧，是不可思議！現希有事！」現希有
【現代漢語翻譯】 現代漢語譯本： 對於應以老比丘形象得度者，（佛）示現與眾僧一同進行布薩（Upavasatha，佛教僧團每半月舉行的集會，以重申戒律）的律儀規矩，使他們各自都看到（佛）與他們做著同樣的事業。對於應以通教（一種佛教教義分類）得度者，（佛）運用即空（一切皆空）的慈悲熏習無記（不善不惡的狀態）化化禪（通過禪定教化），以作體法應（以空性為本體的應化）：觀察無生之理，習於應苦空（應于苦和空性），一切都不可得，使他們各自都看到（佛）與他們做著同樣的事業。 對於應以別教（一種佛教教義分類）得度者，（佛）運用即假即中（非空非有，亦空亦有）的慈悲熏習無記化化禪，發起漸頓應（漸悟和頓悟的應化）：示現修習如恒河沙數般眾多的佛法，使他們各自都看到（佛）與他們做著同樣的事業。對於應以圓教（一種佛教教義分類）得度者，（佛）運用即中（中道）的慈悲熏習無記化化禪，發起圓頓應（圓滿頓悟的應化）：示現修習一中無量、無量中一（一即一切，一切即一），使他們各自都看到（佛）與他們做著同樣的事業。如此應同正報（與果報相應），不可稱量計算，可以用心意領會，無法用言語窮盡（等等）。如果領會了這個意思，再回過頭來看漸教、頓教。 五味教（佛教教義的五個階段）中運用神通的情況：乳教（佛教教義的最初階段）所用的神力，無論多少，都只表達兩種意思：一是粗顯，一是微妙。三藏教（聲聞乘佛教）所用的神力，無論多少，都只為一種粗顯。方等教（佛教教義的第二階段）所用的神力，無論多少，是三種粗顯一種微妙。般若教（佛教教義的第三階段）所用的神力，無論多少，是兩種粗顯一種微妙。此經（指《法華經》）的神力，無論多少，都只為一種微妙。所以〈序品〉（《法華經》的序品）中的瑞相有十種，都表示微妙：『地皆嚴凈』表示理妙（真理的微妙）。『放眉間光』表示智妙（智慧的微妙）。『入於三昧』表示行妙（修行的微妙）。『天雨四華』表示位妙（果位的微妙）。『栴檀香風』表示乘妙（乘法的微妙）。『四眾咸有疑』表示機（眾生的根機），『見萬八千土』表示應（佛的應化），這兩種說明感應的微妙。『地六種動』表示神通妙（神通的微妙）。『天鼓自鳴』及『而為說法』，表示說法妙（說法的微妙）。『天龍大眾歡喜』，表示眷屬妙（眷屬的微妙）。『又見佛子修種種行』，表示利益妙（利益的微妙）。這裡運用神變，無論多少，都表示微妙。經文中說：『今佛入於三昧，是不可思議！現希有事！』（現在佛入於三昧，這是不可思議的！示現稀有之事！）
【English Translation】 English version: For those who should be saved by the appearance of an old Bhikkhu (Buddhist monk), (the Buddha) demonstrates the Vinaya (monastic rules) and regulations of Sangha (Buddhist monastic community) Uposatha (bi-monthly observance day), so that each of them sees (the Buddha) doing the same work as them. For those who should be saved by the Tong-jiao (Common Teaching, a classification of Buddhist doctrines), (the Buddha) uses the compassion of 'immediate emptiness' to cultivate the unmarked transformation Chan (meditation), taking emptiness as the essence of the Dharma response: observing the principle of non-origination, practicing responding to suffering and emptiness, all of which are unattainable, so that each of them sees (the Buddha) doing the same work as them. For those who should be saved by the Bie-jiao (Distinct Teaching, a classification of Buddhist doctrines), (the Buddha) uses the compassion of 'immediate provisional and immediate middle' to cultivate the unmarked transformation Chan, initiating gradual and sudden responses: demonstrating the cultivation of Buddha-dharmas as numerous as the sands of the Ganges River, so that each of them sees (the Buddha) doing the same work as them. For those who should be saved by the Yuan-jiao (Perfect Teaching, a classification of Buddhist doctrines), (the Buddha) uses the compassion of 'immediate middle' to cultivate the unmarked transformation Chan, initiating perfect and sudden responses: demonstrating the cultivation of immeasurable in one, and one in immeasurable, so that each of them sees (the Buddha) doing the same work as them. Thus, the response is the same as the direct retribution (corresponding to karmic results), which is immeasurable and uncountable, can be understood by intention, but cannot be exhausted by words (etc.). If you understand this meaning, then look back at the gradual and sudden teachings. The use of supernatural powers in the Five Flavors of Teaching (five stages of Buddhist teachings): The supernatural power used in the Milk Teaching (the initial stage of Buddhist teachings), whether much or little, only expresses two meanings: one is coarse, and the other is subtle. The supernatural power used in the Tripitaka Teaching (Hinayana Buddhism), whether much or little, is only for one coarse aspect. The supernatural power used in the Vaipulya Teaching (the second stage of Buddhist teachings), whether much or little, is three coarse and one subtle. The supernatural power used in the Prajna Teaching (the third stage of Buddhist teachings), whether much or little, is two coarse and one subtle. The supernatural power of this Sutra (referring to the Lotus Sutra), whether much or little, is only for one subtle aspect. Therefore, the auspicious signs in the 'Introduction Chapter' (of the Lotus Sutra) are ten, all of which represent subtlety: 'The earth is all adorned and pure' represents the subtlety of principle. 'Emitting light from between the eyebrows' represents the subtlety of wisdom. 'Entering into Samadhi' represents the subtlety of practice. 'Rain of four kinds of flowers from the heavens' represents the subtlety of position. 'Sandalwood scented wind' represents the subtlety of vehicle. 'The four assemblies all have doubts' represents the capacity of beings, 'Seeing eighteen thousand lands' represents the response of the Buddha, these two explain the subtlety of interaction. 'The earth shakes in six ways' represents the subtlety of supernatural power. 'Heavenly drums sound by themselves' and 'preaching the Dharma', represent the subtlety of preaching. 'Heavenly dragons and the great assembly rejoice' represents the subtlety of retinue. 'Also seeing the Buddha's sons cultivating various practices' represents the subtlety of benefit. The use of supernatural transformations here, whether little or much, all represent subtlety. The text says: 'Now the Buddha enters into Samadhi, it is inconceivable! Manifesting rare events!' (Now the Buddha enters into Samadhi, this is inconceivable! Manifesting rare events!)
事，是妙神通也。
若應同依報者，有兩意：若國土苦樂，由於眾生，非佛所作，佛但應同而已。若作折伏攝受者，佛鑒機緣，或作苦國、或作樂國，苦樂由佛，不關眾生。
今且釋初意：《大論》云：「有國土純聲聞僧，或國土純菩薩僧，或菩薩聲聞共為僧。」或凈、或穢，何故差別？皆由乘、戒緩急。若戒緩乘亦急亦緩者，即是穢土，以聲聞菩薩共為僧。以戒緩故，五濁土穢；乘亦緩故，是開三乘；乘亦急故，是顯一乘，娑婆是也。戒急乘亦緩亦急者，凈土也。戒急故，土無五濁；乘亦緩故，開三乘；亦急故，顯一，安養是也。乘緩戒急者，即是凈土，純聲聞為僧，此可知也。戒緩乘急，即是穢國，純菩薩為僧，此亦可知。凈穢差別，悉由眾生，高下苦樂，不關佛也。
若作伏攝義者，國由於佛，不關眾生。佛以觀惡慈悲，與無記化化禪合，起于穢國，折伏攝受四趣眾生也。以善業慈悲，與無記化化禪合，折伏攝受兩趣眾生也。佛以折空六度等慈悲，與無記化化禪合，或起于穢國、或起凈國，折伏攝受聲聞、菩薩兩界眾生也。佛以體空慈悲，與無記化化禪合，或起凈國、或起穢國，折伏攝受通教聲聞、菩薩兩界眾生也。佛以歷別慈悲，與無記化化禪合，或起穢國、凈國，折伏攝受別界菩薩眾生
【現代漢語翻譯】 現代漢語譯本：事，就是不可思議的神通妙用。
如果說佛應同依報（眾生所依止的國土環境）而示現，有兩種含義：一是國土的苦樂，是由眾生的業力所致，並非佛所造作，佛只是隨順應同而已。二是如果佛爲了折伏（降伏）和攝受（引導）眾生，佛會根據眾生的根機因緣，或者示現苦難的國土，或者示現安樂的國土，國土的苦樂由佛所決定，與眾生無關。
現在先解釋第一種含義：《大智度論》中說：『有的國土只有聲聞僧，有的國土只有菩薩僧，有的國土菩薩和聲聞共同組成僧團。』國土有清凈的，有污穢的，為什麼會有這些差別呢？都是由於戒律和乘（教法）的緩急不同。如果戒律鬆緩，乘有時急有時緩，那就是污穢的國土，因為聲聞和菩薩共同組成僧團。因為戒律鬆緩的緣故，所以是五濁惡世的污穢國土；乘也時緩的緣故，所以是開顯三乘教法；乘也時急的緣故，所以是顯示一乘教法，娑婆世界就是這樣。戒律嚴格，乘有時緩有時急，那就是清凈的國土。因為戒律嚴格的緣故，所以國土沒有五濁；乘也時緩的緣故，開顯三乘教法；乘也時急的緣故，顯示一乘教法，安養世界（極樂世界）就是這樣。乘緩戒急，那就是清凈的國土，只有聲聞僧，這個道理可以理解。戒緩乘急，那就是污穢的國土，只有菩薩僧，這個道理也可以理解。清凈和污穢的差別，完全由眾生所致，國土的高下苦樂，與佛無關。
如果按照折伏和攝受的含義來解釋，國土是由佛所決定，與眾生無關。佛以觀察惡道的慈悲心，與無記化化禪（一種禪定狀態）相結合，示現在污穢的國土，折伏和攝受地獄、餓鬼、畜生、人道四趣的眾生。以善業的慈悲心，與無記化化禪相結合，折伏和攝受天道和人道兩趣的眾生。佛以折空（破除對空性的執著）的六度（佈施、持戒、忍辱、精進、禪定、智慧）等慈悲心，與無記化化禪相結合，或者示現在污穢的國土，或者示現在清凈的國土，折伏和攝受聲聞、菩薩兩界的眾生。佛以體空（體悟空性）的慈悲心，與無記化化禪相結合，或者示現在清凈的國土，或者示現在污穢的國土，折伏和攝受通教（三乘共通的教法）的聲聞、菩薩兩界的眾生。佛以歷別（分別）的慈悲心，與無記化化禪相結合，或者示現在污穢的國土，或者示現在清凈的國土，折伏和攝受別教（獨特的教法）的菩薩眾生。
【English Translation】 English version: The matter is the wonderful and inconceivable spiritual power.
If it is said that the Buddha responds to and accords with the dependent environment (the land and environment upon which beings rely), there are two meanings: First, the suffering and happiness of a land are due to the karma of sentient beings, not created by the Buddha; the Buddha merely responds and accords with it. Second, if the Buddha is to subdue (subjugate) and embrace (guide) sentient beings, the Buddha will, according to the faculties and conditions of sentient beings, manifest either a suffering land or a blissful land. The suffering and happiness of the land are determined by the Buddha and are unrelated to sentient beings.
Now, let's first explain the first meaning: The Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) says: 'Some lands have only sravaka (聲聞，hearer) sangha (僧伽，community), some lands have only bodhisattva (菩薩，enlightenment being) sangha, and some lands have both bodhisattva and sravaka forming the sangha.' Some lands are pure, and some are impure. Why are there these differences? It is all due to the varying degrees of strictness of the precepts and the yana (乘，vehicle, teaching). If the precepts are lax, and the yana is sometimes urgent and sometimes lax, then it is an impure land because sravakas and bodhisattvas together form the sangha. Because the precepts are lax, it is the impure land of the Five Turbidities; because the yana is also lax, it is the opening up of the Three Vehicles; because the yana is also urgent, it is the manifestation of the One Vehicle. Such is the Saha (娑婆，endurance) world. If the precepts are strict, and the yana is sometimes lax and sometimes urgent, then it is a pure land. Because the precepts are strict, the land has no Five Turbidities; because the yana is also lax, it opens up the Three Vehicles; because it is also urgent, it manifests the One Vehicle. Such is the Sukhavati (安養，blissful) world (the Pure Land of Ultimate Bliss). If the yana is lax and the precepts are strict, then it is a pure land with only sravaka sangha. This can be understood. If the precepts are lax and the yana is urgent, then it is an impure land with only bodhisattva sangha. This can also be understood. The difference between purity and impurity is entirely due to sentient beings. The height, lowness, suffering, and happiness of the land are unrelated to the Buddha.
If explained according to the meaning of subduing and embracing, the land is determined by the Buddha and is unrelated to sentient beings. The Buddha, with the compassion of observing evil paths, combined with amnemonic transformative dhyana (無記化化禪，a state of meditative absorption), manifests in impure lands, subduing and embracing sentient beings in the four realms of hell, hungry ghosts, animals, and humans. With the compassion of good karma, combined with amnemonic transformative dhyana, the Buddha subdues and embraces sentient beings in the two realms of gods and humans. The Buddha, with the compassion of the Six Paramitas (六度，perfections) such as breaking through emptiness, combined with amnemonic transformative dhyana, manifests either in impure lands or in pure lands, subduing and embracing sentient beings in the two realms of sravakas and bodhisattvas. The Buddha, with the compassion of realizing emptiness, combined with amnemonic transformative dhyana, manifests either in pure lands or in impure lands, subduing and embracing sentient beings in the two realms of sravakas and bodhisattvas of the Shared Teaching (三乘共通的教法). The Buddha, with the compassion of differentiation, combined with amnemonic transformative dhyana, manifests either in impure lands or in pure lands, subduing and embracing bodhisattva sentient beings of the Distinct Teaching (獨特的教法).
也。佛以即中慈悲，與無記化化禪合，或起凈國、或起穢國，折伏攝受圓界菩薩眾生也。如是種種為國不同，皆由如來神力轉變。
今將此依正轉變，待三教作意神通，悉名為粗。譬如圖畫，盡思竭力，終不似真，名之為粗。若明鏡寫容，任運相似，名之為妙。方便神通，譬如粗畫；中道任運，即對即應，譬于凈鏡，故為妙也。
就無記化化禪所作神變，自論粗妙。若為九界眾生，用方便神力，作凈作穢，若廣若狹，悉名為粗。若為佛法界眾生，用真實神力，作凈作穢，若廣若狹，悉名為妙。如經：放眉間光照萬八千土，及三變土田。比余經神力，何足為多？但為開發大事，故言妙也。
又約五味論粗妙者，乳教一粗一妙，酪教一粗，生蘇三粗一妙，熟蘇二粗一妙，法華一妙。
又諸經妙同粗異，粗有二種：一、難轉粗；二、易轉粗。易轉者，于諸經中已得為妙。難轉者，今于《法華》，無復兩粗，但有一妙。唯一大佛事因緣，曾無他事，假同九界神通。眾生，自謂他事；于佛，常是佛事。客作自謂賤人；長者審知是子。此即相待神通妙也。
又諸經諸粗神通、隔妙神通者，今經皆開權顯實，同妙神通，是名絕待明妙神通。此略記，不周悉也。
○第八說法妙者，諸法不可示，
【現代漢語翻譯】 現代漢語譯本： 這是指佛陀以即中慈悲（即不偏不倚的慈悲），與無記化化禪（一種無意識的教化禪定）相結合，有時示現清凈佛國，有時示現穢濁佛國，以此來折服和攝受圓滿境界的菩薩和眾生。像這樣種種佛國示現的不同，都是由於如來的神通力量轉變所致。 現在將這些依報（環境）和正報（眾生）的轉變，與三教（儒釋道）作意（有意識）的神通相比，都稱為粗糙。比如繪畫，即使竭盡全力，最終也不像真物，這就被稱為粗糙。如果像明鏡照物，自然而然地相似，這就被稱為精妙。方便神通，好比粗糙的繪畫；中道任運（順應自然）的神通，即對即應，好比清凈的鏡子，所以是精妙的。 就無記化化禪所產生的神變而言，可以自己討論粗妙。如果爲了九法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的眾生，運用方便神力，示現清凈或穢濁，廣大或狹小，都稱為粗糙。如果爲了佛法界的眾生，運用真實神力，示現清凈或穢濁，廣大或狹小，都稱為精妙。如《法華經》所說：『佛放眉間光，照耀萬八千佛土，以及三變土田。』與其他經典的神力相比，這算不上多大。但爲了開顯大事因緣，所以說是精妙。 又從五味（乳、酪、生酥、熟酥、醍醐，比喻佛法的五個階段）來論粗妙，乳教（比喻華嚴時教）是一粗一妙，酪教（比喻阿含時教）是一粗，生酥教（比喻方等時教）是三粗一妙，熟酥教（比喻般若時教）是二粗一妙，法華教（比喻法華涅槃時教）是一妙。 又各部經典所說的精妙是相同的，粗糙之處則不同。粗糙有兩種：一是難轉的粗糙；二是易轉的粗糙。容易轉變的粗糙，在其他經典中已經可以被認為是精妙。難以轉變的粗糙，如今在《法華經》中，不再有這兩種粗糙，只有一種精妙。唯一的大佛事因緣，從來沒有其他事情，即使表面上與九法界眾生的神通相似，眾生自己認為是其他事情；但在佛看來，始終是佛事。就像傭工自認為是**，而長者卻清楚地知道他是自己的兒子。這就是相對的神通精妙。 又各部經典中，各種粗糙的神通、隔絕的神通，如今在《法華經》中，都開權顯實，轉為相同的精妙神通，這稱為絕待（超越對待）而明瞭的精妙神通。這只是簡略的記錄，並不全面。 第八是說法精妙，諸法不可示現，
【English Translation】 English version: This refers to the Buddha using immediate compassion (impartial compassion), combined with unrecorded transformation meditation (a type of unconscious teaching meditation), sometimes manifesting pure lands, sometimes manifesting impure lands, in order to subdue and embrace bodhisattvas and sentient beings in the realm of perfect enlightenment. These various manifestations of different lands are all due to the transformative power of the Tathagata (another name for Buddha). Now, comparing these transformations of the environment (dependent retribution) and sentient beings (direct retribution) with the deliberate (conscious) supernatural powers of the three teachings (Confucianism, Buddhism, and Taoism), all are called coarse. For example, with painting, even if one exerts all effort, it ultimately does not resemble the real thing, and this is called coarse. If it is like a clear mirror reflecting an image, naturally similar, this is called subtle. Expedient supernatural powers are like coarse paintings; the supernatural powers of the Middle Way (the path between extremes) that respond immediately, are like a clear mirror, so they are subtle. Regarding the supernatural transformations produced by unrecorded transformation meditation, one can discuss their coarseness and subtlety. If, for the sentient beings of the nine realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas), expedient supernatural powers are used to manifest purity or impurity, vastness or narrowness, all are called coarse. If, for the sentient beings of the Buddha realm, true supernatural powers are used to manifest purity or impurity, vastness or narrowness, all are called subtle. As the Sutra says: 'The Buddha emits light from between his eyebrows, illuminating eighteen thousand Buddha lands, and thrice transforming the earth.' Compared to the supernatural powers of other sutras, this is not much. But in order to reveal the great event and cause, it is said to be subtle. Furthermore, discussing coarseness and subtlety from the five flavors (milk, cream, raw butter, cooked butter, ghee, metaphors for the five stages of Buddhist teachings), the Milk teaching (metaphor for the Avatamsaka period) is one coarse and one subtle, the Cream teaching (metaphor for the Agama period) is one coarse, the Raw Butter teaching (metaphor for the Vaipulya period) is three coarse and one subtle, the Cooked Butter teaching (metaphor for the Prajna period) is two coarse and one subtle, and the Lotus teaching (metaphor for the Lotus and Nirvana period) is one subtle. Moreover, the subtlety spoken of in all sutras is the same, but the coarseness differs. There are two types of coarseness: one is difficult to transform, and the other is easy to transform. The coarseness that is easy to transform can already be considered subtle in other sutras. The coarseness that is difficult to transform, in the Lotus Sutra now, there are no longer these two types of coarseness, but only one subtlety. The only great Buddha event and cause, there is never anything else, even if superficially similar to the supernatural powers of the sentient beings of the nine realms, sentient beings themselves think it is something else; but in the Buddha's view, it is always a Buddha event. It is like a hired worker thinking he is a ** (omitted for sensitivity), but the elder clearly knows he is his son. This is the relative subtlety of supernatural powers. Furthermore, the various coarse supernatural powers and isolated supernatural powers in various sutras are now, in the Lotus Sutra, all opened up to reveal the real, transformed into the same subtle supernatural powers, which is called absolute (transcending duality) and clear subtle supernatural powers. This is just a brief record, not comprehensive. Eighth is the subtlety of preaching, all dharmas cannot be shown,
言辭相寂滅；有因緣故，亦可說示。前藥、珠二身，先以定動，今毒天二鼓，后以慧拔，演說一乘，無三差別，皆悉到於一切智地。其所說法，皆實不虛，是故次說法妙。即為六意：一、釋法名。二、分大小。三、對緣同異。四、判所詮。五、明粗妙。六、明觀心。
釋法名者，三世佛法雖多無量，十二部經收罄無不盡。先出達摩郁多羅，有七種分別：體一、相二、制名三、定名四、差別五、相攝六、料簡七。
體一者，經以名味章句為體，經無不然，故體一也。
相二者，長行直說，有作偈讚頌，兩種相別。何者？以人情喜樂不同，有好質言、有好美語，故相別有二也。
制名三者，修多羅、祇夜、伽陀，三部就字句為名，不就所表。授記等八部，不就所表，又不就字句，從事立稱。方廣一部，名從所表。何者？修多羅等三部，直說法相，可即名以顯所表。如苦集滅道，依名即顯所表，故就名以為名也。授記等經，所表之法，不可但以言說，要寄事方乃得顯。如授記經，從事為名，止明行因得果道理，理託事彰，事以言辨。如《法華》中，與聲聞授記，彰一切皆當得成佛。寄授記以彰所顯，故名授記經。無問自說經者，聖人說法皆待請問，然亦為眾生作不請之師，故無問自說。又佛法難知
【現代漢語翻譯】 現代漢語譯本：言辭的表達最終歸於寂靜，但爲了因緣的需要，也可以進行宣說和指示。先前用藥王菩薩和珠光菩薩這兩個化身，先用禪定來使眾生動心；現在用毒鼓天子和法雷天女這兩個化身，後用智慧來拔除眾生的煩惱，演說唯一佛乘的教義，沒有三種乘的區別，最終都到達一切智慧的境地。他們所說的法，都是真實不虛的，所以接下來解釋『法妙』。這包含六個方面的意義：一、解釋法的名稱。二、區分大乘和小乘。三、針對不同根器的眾生，所說法的內容有同有異。四、判斷所詮釋的義理。五、闡明粗淺和精妙。六、闡明觀心的修行方法。
解釋法的名稱，三世諸佛所說的法雖然多得無量無邊，但都可以被十二部經完全收攝。首先引用達摩郁多羅的觀點，有七種分別：一、體性。二、相狀。三、制立名稱。四、確定名稱。五、差別。六、相互包含。七、簡擇。
體性唯一，所有的經典都以名、味、章句為體性，沒有哪部經典不是這樣，所以體性是唯一的。
相狀有兩種，一種是長行文直接敘述，一種是用偈頌來讚美，這兩種形式有所不同。為什麼呢？因為人們的喜好不同，有人喜歡質樸的語言，有人喜歡華美的辭藻，所以相狀上有這兩種區別。
制立名稱有三種方式，修多羅（Sutra，經）、祇夜（Geya，重頌）、伽陀（Gatha，諷頌）這三部經典是根據字句來命名的，而不是根據所要表達的內容。授記（Vyakarana，記別）等八部經典，不是根據所要表達的內容，也不是根據字句，而是根據所敘述的事情來命名的。方廣（Vaipulya，方等）這部經典，是根據所要表達的內容來命名的。為什麼呢？修多羅等三部經典，直接敘述法的相狀，可以直接用名稱來顯示所要表達的內容。比如苦、集、滅、道，依據這些名稱就可以顯示所要表達的內容，所以就根據名稱來命名。授記等經典，所要表達的法，不能僅僅用言語來表達，必須藉助具體的事情才能顯現。比如授記經，根據所敘述的事情來命名，只是闡明修行因地得到果地的道理，義理依託於事情來彰顯，事情通過語言來辨明。比如《法華經》中，給聲聞授記，彰顯一切眾生都將成佛。藉助授記來彰顯所要表達的內容，所以叫做授記經。無問自說經（Udana，無問自說）是指，聖人說法通常等待請問，但也會主動為眾生說法，做不請之師，所以叫做無問自說。而且佛法難以理解。
【English Translation】 English version: Words ultimately subside into silence, but for the sake of conditions, they can also be spoken and indicated. Previously, the two bodies of Bhaisajyaraja (Medicine King Bodhisattva) and Ratnachattra (Jewel Canopy Bodhisattva) were used, first using samadhi (concentration) to move sentient beings; now, the two bodies of Poison Drum Deva and Dharma Thunder Goddess are used, later using wisdom to uproot sentient beings' afflictions, expounding the doctrine of the One Vehicle, without the distinction of three vehicles, ultimately reaching the ground of all-knowing wisdom. The Dharma they speak is all true and not false, therefore, next is the explanation of 'the妙(miao) of Dharma'. This includes six aspects of meaning: 1. Explaining the name of the Dharma. 2. Distinguishing between Mahayana (Great Vehicle) and Hinayana (Small Vehicle). 3. Addressing the similarities and differences in the Dharma taught to beings of different capacities. 4. Judging the meaning being explained. 5. Clarifying the coarse and the subtle. 6. Clarifying the method of cultivating the mind.
Explaining the name of the Dharma, the Dharma spoken by the Buddhas of the three times, although numerous and boundless, can be completely encompassed by the twelve divisions of scriptures. First, quoting the view of Damo Yuetuluo (Dharmottara), there are seven distinctions: 1. Essence. 2. Characteristics. 3. Establishing names. 4. Determining names. 5. Differences. 6. Mutual inclusion. 7. Discernment.
The essence is one, all sutras have name, taste, and phrases as their essence, no sutra is not like this, so the essence is one.
There are two kinds of characteristics, one is direct narration in prose, and the other is praise in verses, these two forms are different. Why? Because people's preferences are different, some like simple language, some like beautiful rhetoric, so there are these two kinds of differences in characteristics.
There are three ways to establish names, Sutra (修多羅), Geya (祇夜), and Gatha (伽陀), these three parts of the scriptures are named according to the words and sentences, not according to what they express. Vyakarana (授記) and the other eight parts of the scriptures are not named according to what they express, nor according to the words and sentences, but according to the events narrated. Vaipulya (方廣) is named according to what it expresses. Why? Sutra and the other three parts of the scriptures directly narrate the characteristics of the Dharma, and the name can be directly used to show what is to be expressed. For example, suffering, accumulation, cessation, and the path, according to these names, what is to be expressed can be shown, so it is named according to the name. The Dharma to be expressed in scriptures such as Vyakarana cannot be expressed only in words, but must be manifested through specific events. For example, the Vyakarana Sutra is named according to the events narrated, it only explains the principle of obtaining the fruit from the cause of cultivation, the meaning is manifested through the events, and the events are distinguished through language. For example, in the Lotus Sutra, the prediction of Buddhahood to the Sravakas (聲聞) shows that all beings will attain Buddhahood. The content to be expressed is manifested through the prediction, so it is called the Vyakarana Sutra. Udana (無問自說) refers to the fact that the sage usually waits for questions to speak the Dharma, but also takes the initiative to speak the Dharma for sentient beings, acting as a teacher without being asked, so it is called Udana. Moreover, the Buddha's Dharma is difficult to understand.
，人無能問，若不自說，眾則不知。為說不說，又復不知為說何法，故無問自說，乃所以彰所說。甚深唯證，是以寄無問自說，以彰所顯也。因緣經者，欲明戒法，必因犯彰過，過相彰現方得立制，此亦托因緣以明所顯也。譬喻經者，法相微隱，要假近以喻遠，故以言借況，寄況以彰理也。本事、本生經者，本事說他事，本生說自生，因現事以說往事，托本生以彰所表，名本事經。托本生以彰所行，名本生經也。未曾有經者，說希奇事，由來未有者，未曾有也。示法有大力，有大利益，托未曾有事，以彰所表也。論義經者，諸部中言義隱覆，往復分別得明所顯，寄論義以明理也。故授記等八經，從事立稱。方廣一部從所表為名者，方廣之理，雖以名說，而妙出名言。雖寄事以彰，然不可如事而取，故不就名不就事，就所表以為名也。
定名有四，修多羅名線經。經體是名字，而名從況喻。祇夜、偈陀，當體為名。授記、無問自說、論義等三經，體事合目。自余從事也。
差別者，修多羅有九種。經云：從如是至奉行，一切名修多羅。是則修多羅名通而體總，皆名為經，故名通。就文字經體分為十二部，故體總也。
第二、就總修多羅中，隨事分出十一部，即對十一部，余直說法相者，是別相修多羅
【現代漢語翻譯】 現代漢語譯本：如果人們沒有提問，若不自己講述，大家便不會知道。說了不說，又不知道說的是什麼法，所以沒有提問而自己講述，正是爲了彰顯所要說的內容。甚深之理唯有通過親證才能領悟，因此藉助無問自說，來彰顯所要顯明的道理。因緣經，是爲了闡明戒法，必須通過犯戒來彰顯過失，過失的相狀彰顯出來才能制定戒律，這也是依託因緣來闡明所要顯明的道理。譬喻經，是由於法相微妙隱晦，需要藉助淺近的事物來比喻深遠的事物，所以用言語來借用情況，藉助情況來彰顯道理。本事經和本生經，本事經講述他人的事情，本生經講述自己的前生，通過現在的事情來說明過去的事情，依託本生來彰顯所要表達的內容，稱為本事經；依託本生來彰顯所修行的行為，稱為本生經。未曾有經，是講述稀奇的事情，從來沒有發生過的事情，就是未曾有。顯示佛法有強大的力量，有巨大的利益，依託未曾有的事情，來彰顯所要表達的內容。論義經，是各個部派中的言論和義理隱晦難懂，通過反覆辨析才能明白所要顯明的道理，藉助論義來闡明道理。所以授記等八種經，是從所敘述的事情來立名的。方廣部經典是從所要表達的道理來命名的，方廣的道理，雖然可以用名稱來說明，但其精妙之處超出了名言的範圍。雖然藉助事情來彰顯，但不能像看待事情那樣去理解它，所以不從名稱入手，也不從事情入手，而是從所要表達的道理入手來命名。 定名有四種方式，修多羅（Sutra，經）被命名為線經。經的本體是名字，而名字是從比喻的情況而來。祇夜（Geya，重頌）、偈陀（Gatha，頌）是當體為名。授記經（Vyakarana，預言）、無問自說經（Udana，自說）、論義經（Avadana，譬喻）等三種經，是本體和事情結合來命名的。其餘的經典是從所敘述的事情來命名的。 差別在於，修多羅有九種。經中說：從『如是』到『奉行』，一切都稱為修多羅。這就是說修多羅這個名稱是通用的，而其本體是總括性的，都可以稱為經，所以說是名稱通用。就文字經的本體分為十二部，所以說是本體總括。 第二，在總的修多羅中，根據事情的不同分出十一部，相對於這十一部，其餘直接說法相的，是別相修多羅。
【English Translation】 English version: If people do not ask, and if it is not spoken by oneself, then the assembly will not know. If it is spoken but not understood, and it is not known what Dharma is being spoken, therefore, the self-spoken without being asked is precisely to reveal what is to be said. The profound truth can only be understood through personal realization, thus relying on the self-spoken without being asked to manifest what is to be revealed. The Nidana Sutra (因緣經, Sutra on Causation) aims to clarify the precepts, and it is necessary to reveal faults through violations of the precepts. Only when the appearance of faults is manifested can the precepts be established. This also relies on causation to clarify what is to be revealed. The Avadana Sutra (譬喻經, Sutra on Parables) is because the characteristics of the Dharma are subtle and hidden, requiring the use of near things to metaphorize distant things. Therefore, words are used to borrow situations, and situations are used to manifest the truth. The Itivuttaka Sutra (本事經, Sutra on 'Thus Said') and the Jataka Sutra (本生經, Sutra on Birth Stories), the Itivuttaka Sutra tells the stories of others, and the Jataka Sutra tells the stories of one's own past lives. Using present events to explain past events, relying on the Jataka to manifest what is to be expressed, is called the Itivuttaka Sutra. Relying on the Jataka to manifest the practices, is called the Jataka Sutra. The Adbhuta-dharma Sutra (未曾有經, Sutra on the Unprecedented) tells of rare and wonderful events, things that have never happened before, which are unprecedented. Showing that the Dharma has great power and great benefits, relying on unprecedented events to manifest what is to be expressed. The Upadesha Sutra (論義經, Sutra on Instructions) is because the words and meanings in the various schools are obscure and difficult to understand, and only through repeated analysis can the truth to be revealed be understood, relying on debate to clarify the truth. Therefore, the eight sutras such as the Vyakarana Sutra (授記經, Sutra on Prophecies) are named based on the events they describe. The Vaipulya Sutra (方廣經, Extensive Sutra) is named based on what it expresses. Although the principle of Vaipulya can be explained by name, its subtlety goes beyond the scope of names and words. Although it relies on events to manifest, it cannot be understood in the same way as events are viewed. Therefore, it does not start from the name, nor does it start from the event, but from what is to be expressed to name it. There are four ways to name things. Sutra (修多羅, thread) is named 'thread scripture'. The essence of a scripture is a name, and the name comes from metaphorical situations. Geya (祇夜, verses) and Gatha (偈陀, stanzas) are named after their essence. The Vyakarana Sutra (授記經, prophecies), Udana Sutra (無問自說經, spontaneous utterances), and Avadana Sutra (論義經, stories of noble deeds) are named by combining their essence and events. The rest are named after the events they describe. The difference is that there are nine types of Sutras. The scripture says: 'From 'Thus I have heard' to 'practice accordingly', everything is called Sutra.' This means that the name Sutra is general, and its essence is comprehensive, and everything can be called a scripture, so it is said that the name is general. The essence of the written scripture is divided into twelve parts, so it is said that the essence is comprehensive. Secondly, in the general Sutra, eleven parts are divided according to different events. Relative to these eleven parts, the rest that directly speak of the characteristics of the Dharma are separate Sutras.
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三者、論義經，解釋十一部經，是則十一部為經本。當知論所解釋，前十一部皆是修多羅。又《雜心》中〈修多羅品〉，亦對論以經為修多羅。又如婆修槃馱解提婆〈百論〉，論為經本，亦名論為修多羅。又經云：除修多羅，餘四句偈以為偈經。即對四句偈經，余長行說者是修多羅。又云：祇夜名偈頌修多羅。即對祇夜頌偈，所頌即是修多羅也。又如分別三藏，以敷置理教為修多羅，對別毗尼、阿毗曇也。又如經說，從佛出十二部經，從十二部經出修多羅。對十二別教，以通教為修多羅，是九中、初二偈亦是也。
偈陀者，有四種。如言《法華》有阿閦婆等偈，《涅槃》二萬五千偈。是則偈經，復是通總。若四句為偈，一字一句，得名為經。非一字一句，皆名為偈。但以聖言巧妙，章句成就，數句為偈，故通得名偈。二、除修多羅餘四句為偈。三、偈中重頌者，名祇夜，當知不重頌偈，名為偈經。四、如修多羅通總，隨事克分，別為異部，以直說為修多羅。當知偈中亦隨事克分，若授記因緣等，別為異部，以不隨事，直爾偈說，名為偈經。
祇夜者，名為重頌。頌有三種：一、頌意。二、頌事。三、頌言。頌意者，頌聖意所念法相及事。若頌心所念法相，則名偈陀經。若頌心所念授記等事，則
【現代漢語翻譯】 現代漢語譯本： 第三種是論義經（Lunyi Jing），它解釋了十一部經，這十一部經是經文的根本。應當知道論所解釋的內容，之前的十一部經都是修多羅（Sutra）。此外，《雜心》（Za Xin）中的〈修多羅品〉，也以經為修多羅來對應論。又如婆修槃馱（Vasubandhu）解釋提婆（Deva）的《百論》（Bai Lun），以論為經本，也稱論為修多羅。還有經中說：除了修多羅，其餘四句偈可以作為偈經。這就是說，相對於四句偈經，其餘用長行文體敘述的都是修多羅。又說：祇夜（Geya）被稱為偈頌修多羅。這就是說，相對於祇夜頌偈，所頌的內容就是修多羅。又如分別三藏，以闡述義理教法的為修多羅，對應于毗尼（Vinaya）、阿毗曇（Abhidharma）。還有經中說，從佛陀口中說出的有十二部經，從十二部經中產生修多羅。相對於十二種別教，以通教為修多羅，這是九種修多羅中的前兩種偈也是。
偈陀（Gatha），有四種。例如《法華經》（Fahua Jing）中有阿閦婆（Akshobhya）等偈，《涅槃經》（Nirvana Jing）中有兩萬五千偈。這些偈經，又是通總的。如果四句為偈，一字一句，可以稱為經。不是一字一句的，都稱為偈。只是因為聖言巧妙，章句完整，數句構成一偈，所以通稱為偈。第二，除了修多羅，其餘四句為偈。第三，偈中重複頌唱的，稱為祇夜，應當知道不重複頌唱的偈，稱為偈經。第四，如同修多羅通總，根據事情劃分，分別成為不同的部分，用直述的方式為修多羅。應當知道偈中也根據事情劃分，如果授記因緣等，分別成為不同的部分，不根據事情，只是直接用偈頌說，稱為偈經。
祇夜（Geya），意思是重頌。頌有三種：一、頌意。二、頌事。三、頌言。頌意，是頌揚聖者心中所想的法相和事情。如果頌揚心中所想的法相，就稱為偈陀經。如果頌揚心中所想的授記等事情，就
【English Translation】 English version: Thirdly, the Treatise on Meaning (Lunyi Jing) explains the twelve divisions of the scriptures, and these twelve divisions are the basis of the scriptures. It should be known that what the treatise explains, the previous eleven divisions are all Sutras. Moreover, in the 'Sutra Section' of the Miscellaneous Abhidharma Heart Treatise (Za Xin), the Sutra is also regarded as a Sutra in contrast to the Treatise. Furthermore, just as Vasubandhu explains Deva's Hundred Treatises (Bai Lun), taking the treatise as the basis of the scriptures, the treatise is also called a Sutra. Also, the scripture says: 'Except for the Sutras, the remaining four-line verses can be regarded as verse scriptures.' That is to say, in contrast to the four-line verse scriptures, the rest narrated in prose are Sutras. It is also said: 'Geya is called verse-sung Sutra.' That is to say, in contrast to Geya sung verses, what is sung is the Sutra. Furthermore, just as the three baskets are distinguished, the Sutra is used to expound the principles and teachings, corresponding to Vinaya and Abhidharma. Also, as the scripture says, from the Buddha's mouth came the twelve divisions of the scriptures, and from the twelve divisions of the scriptures came the Sutras. In contrast to the twelve specific teachings, the general teaching is the Sutra, which is also the first two verses of the nine types.
Gatha, there are four types. For example, the Lotus Sutra (Fahua Jing) has verses such as Akshobhya (Achu Po), and the Nirvana Sutra (Nirvana Jing) has twenty-five thousand verses. These verse scriptures are both general and comprehensive. If four lines are a verse, one word and one line, it can be called a scripture. If it is not one word and one line, it is called a verse. It is only because the holy words are skillful, the chapters and sentences are complete, and several lines form a verse, so it is generally called a verse. Second, except for the Sutras, the remaining four lines are verses. Third, those who repeat the verses in the verses are called Geya, and it should be known that verses that are not repeated are called verse scriptures. Fourth, just as the Sutra is general and comprehensive, it is divided according to events and separated into different parts, and the direct statement is the Sutra. It should be known that the verses are also divided according to events, such as prophecies and causes, and separated into different parts. If it is not according to events, but simply said in verses, it is called verse scriptures.
Geya means repetition. There are three types of praise: First, praise the meaning. Second, praise the event. Third, praise the words. Praising the meaning is praising the Dharma characteristics and events that the sage thinks of in his heart. If you praise the Dharma characteristics that you think of in your heart, it is called Gatha scripture. If you praise the events such as prophecies that you think of in your heart, then
隨事別為異經。頌事，謂授記等事，亦隨所頌事，別為異經。頌言者，若頌隨事之言，隨事別為異經。若頌直說修多羅者，名為重頌祇夜經也。
授記者，果為心期名記，聖言說與名授。授記有二種：若與諸菩薩授佛記莂，是大乘中授記。若記近因、近果，是小乘中記也。
無問自說有二種：一、理深意遠，人無能問。二、非不可問，但聽者宜聞，佛為不請之師，不請之師不待問自說也。
方廣有二種：一、語廣。二、理廣。
相攝者，就修多羅中出十一部。若偈與直說，相對言之，修多羅中得出九部，但無二偈。偈陀中得出十部，但無直說修多羅也。祇夜中得出九部，無修多羅，亦無偈經也。
料簡有無(云云)。
釋法名者，上起教中已說。今標名互有不同，翻譯多異。今依《大智論》標名者：一、修多羅，此云法本，亦云契經，亦線經。二、祇夜，此云重頌，以偈頌修多羅也。三、和伽羅那，此云授記。四、伽陀，此云不重頌，亦略言偈耳。四句為頌，如此間詩頌也。五、優陀那，此云無問自說。六、尼陀那，此云因緣。七、阿波陀那，此云譬喻。八、伊帝目多伽，此云如是語，亦云本事。九、阇陀伽，此云本生。十、毗佛略，此云方廣。十一、阿浮陀達摩，此云未曾有
【現代漢語翻譯】 現代漢語譯本 隨事別為異經：根據不同的事件，分別成為不同的經典。 頌事：指授記等事件，也根據所頌揚的事件，分別成為不同的經典。 頌言：如果頌揚的是隨事件而說的言語，就隨事件分別成為不同的經典。如果頌揚的是直接宣說的修多羅（Sutra，經），就稱為重頌祇夜經（Geya，應頌）。
授記（Vyakarana）：果為心期，名為記，聖人言說給予，名為授。授記有兩種：如果給諸菩薩授佛記莂（佛的預言），這是大乘中的授記。如果記述近因、近果，這是小乘中的記。
無問自說（Udana）：有兩種：一、道理深奧，意義深遠，沒有人能夠提問。二、並非不能提問，只是聽眾適宜聽聞，佛是不請之師，不請之師不必等待提問而自己宣說。
方廣（Vaipulya）：有兩種：一、語言廣博。二、道理廣博。
相攝：就修多羅中得出十一部。如果偈（Gatha，偈頌）與直說相對而言，從修多羅中可以得出九部，只是沒有兩種偈。從偈陀中可以得出十部，只是沒有直說修多羅。從祇夜中可以得出九部，沒有修多羅，也沒有偈經。
料簡有無（此處省略）。
解釋法名：在前面的起教中已經說過。現在標示的名稱互相有所不同，翻譯也多有差異。現在依照《大智論》標示名稱：一、修多羅（Sutra），這裡稱為法本，也稱為契經，也叫線經。二、祇夜（Geya），這裡稱為重頌，用偈頌來重述修多羅。三、和伽羅那（Vyakarana），這裡稱為授記。四、伽陀（Gatha），這裡稱為不重頌，也簡略地稱為偈。四句為一頌，就像人間的詩頌一樣。五、優陀那（Udana），這裡稱為無問自說。六、尼陀那（Nidana），這裡稱為因緣。七、阿波陀那（Avadana），這裡稱為譬喻。八、伊帝目多伽（Itivrttaka），這裡稱為如是語，也稱為本事。九、阇陀伽（Jataka），這裡稱為本生。十、毗佛略（Vaipulya），這裡稱為方廣。十一、阿浮陀達摩（Adbhuta Dharma），這裡稱為未曾有。
【English Translation】 English version 'Sui Shi Bie Wei Yi Jing': According to different events, different sutras are formed. 'Song Shi': Refers to events such as prophecies, and different sutras are also formed according to the events being praised. 'Song Yan': If what is praised are the words spoken according to the event, then different sutras are formed according to the event. If what is praised is the direct exposition of the Sutra, it is called 'Geya' (repeated verses).
'Shou Ji' (Vyakarana, prophecy): The result is what the mind expects, called 'Ji' (record), and the words of the sage are given, called 'Shou' (bestowal). There are two types of prophecy: If prophecies of Buddhahood are given to the Bodhisattvas, this is prophecy in the Mahayana tradition. If near causes and near effects are recorded, this is a record in the Hinayana tradition.
'Wu Wen Zi Shuo' (Udana, spontaneous utterance): There are two types: First, the principle is profound and the meaning is far-reaching, and no one can ask. Second, it is not that questions cannot be asked, but it is appropriate for the listeners to hear, and the Buddha is a teacher who is not requested, and a teacher who is not requested speaks spontaneously without waiting for questions.
'Fang Guang' (Vaipulya, extensive): There are two types: First, the language is extensive. Second, the principle is extensive.
'Xiang She': Eleven parts can be derived from the Sutra. If the 'Gatha' (verse) is spoken in contrast to the direct exposition, nine parts can be derived from the Sutra, but there are no two types of verses. Ten parts can be derived from the Gatha, but there is no direct exposition of the Sutra. Nine parts can be derived from the Geya, without the Sutra or the Gatha Sutra.
'Liao Jian You Wu' (omitted here).
Explanation of the names of the Dharma: It has already been said in the previous introduction to the teachings. Now the indicated names are different from each other, and the translations are also different. Now, according to the names indicated in the 'Mahaprajnaparamita Sastra': First, 'Sutra', here called 'Fa Ben' (Dharma root), also called 'Qi Jing' (agreement sutra), also called 'Xian Jing' (thread sutra). Second, 'Geya', here called 'Chong Song' (repeated verses), using verses to repeat the Sutra. Third, 'Vyakarana', here called 'Shou Ji' (prophecy). Fourth, 'Gatha', here called 'Bu Chong Song' (non-repeated verses), also simply called 'verse'. Four lines are a verse, like the poems and odes in the human world. Fifth, 'Udana', here called 'Wu Wen Zi Shuo' (spontaneous utterance). Sixth, 'Nidana', here called 'Yin Yuan' (causation). Seventh, 'Avadana', here called 'Pi Yu' (parable). Eighth, 'Itivrttaka', here called 'Ru Shi Yu' (thus spoken), also called 'Ben Shi' (past event). Ninth, 'Jataka', here called 'Ben Sheng' (birth story). Tenth, 'Vaipulya', here called 'Fang Guang' (extensive). Eleventh, 'Adbhuta Dharma', here called 'Wei Ceng You' (unprecedented).
。十二、優波提舍，此云論議。
部者，部別各有類從也。經者，外國云修多羅，此云線經。線能貫穿，經能經緯，言能持法，如線如經。然《阿毗曇雜心》中，說修多羅五義者，乃是彼論師解義，非翻名也。世俗亦對緯名經，而訓經為常。如物經亙始終，始終時別，而物無改異，不改異故，名之為常。
修多羅者，諸經中直說者，謂四《阿含》，及二百五十戒，出三藏外諸摩訶衍經直說者，皆名修多羅也。
祇夜者，諸經中偈，四、五、七、九言句，少多不定，重頌上者，皆名祇夜也。
和伽羅那者，說三乘、六趣、九道劫數，當得作佛。若后爾所歲，當得聲聞、支佛。后爾所歲，當受六趣報，皆名授記。夫授記法，面門放五色光，從上二牙出，照三惡道。下二牙出，照人天。光中演說，無常無我，安隱涅槃。遇光聞法者，三途中身心安樂，人中癃殘者差，六慾天厭患欲樂，色天厭禪樂。光照十方，遍作佛事，還繞七匝，從佛足下入，是記地獄道。𨄔入、髀入、臍入、胸入、口入、肩間入、頂入者，是記佛道。《論》不見記修羅光，當是開鬼道出修羅，從容在於髀臍之間耳。
伽陀者，一切四言、五言、七、九等偈，不重頌者，皆名伽陀也。
優陀那者，有法佛必應說，而無
【現代漢語翻譯】 現代漢語譯本：十二、優波提舍（Upadeśa），這裡的意思是論議。
部，指的是類別，各有其所屬的類別。經，在外國叫做修多羅（Sūtra），這裡的意思是線經。線可以貫穿，經可以經緯，言語可以持有佛法，就像線和經一樣。然而，《阿毗曇雜心》中，所說的修多羅的五種含義，是那些論師的解釋，不是翻譯的名稱。世俗也用『經』來對應『緯』，並且解釋『經』為『常』。就像事物經過亙古始終，始終時間不同，但是事物沒有改變，因為不改變，所以叫做『常』。
修多羅，指的是各種經典中直接敘述的部分，例如四《阿含經》（Āgama），以及二百五十戒，還有三藏之外的各種摩訶衍經（Mahāyāna Sūtra）中直接敘述的部分，都叫做修多羅。
祇夜（Geya），指的是各種經典中的偈頌，四言、五言、七言、九言等句，字數多少不定，重複頌揚上面的內容，都叫做祇夜。
和伽羅那（Vyākaraṇa），指的是講述三乘（Triyāna）、六趣（Ṣaṭ-gati）、九道眾生經歷劫數，將來會成佛的預言。或者說，在多少年後，會成為聲聞（Śrāvaka）、緣覺（Pratyekabuddha）。多少年後，會承受六趣的報應，這些都叫做授記。授記的時候，佛的面門會放出五色光芒，從上面的兩顆牙齒髮出，照亮三惡道。從下面的兩顆牙齒髮出，照亮人天道。光芒中演說無常、無我，以及安穩的涅槃（Nirvāṇa）。遇到光芒聽到佛法的人，在三惡道中身心安樂，人間有殘疾的人會痊癒，六慾天會厭倦慾望的快樂，色界天會厭倦禪定的快樂。光芒照耀十方，普遍地進行佛事，然後環繞七圈，從佛的腳下進入，這是授記地獄道的。光芒從腳踝進入、從大腿進入、從肚臍進入、從胸口進入、從口進入、從肩膀進入、從頭頂進入，這是授記佛道。《論》中沒有看到授記阿修羅的光芒，大概是開鬼道而讓阿修羅出來，光芒從容地在腿和肚臍之間。
伽陀（Gāthā），指的是一切四言、五言、七言、九言等偈頌，不重複頌揚的，都叫做伽陀。
優陀那（Udāna），指的是有些佛法是佛必然要說的，但是沒有……
【English Translation】 English version: Twelve, Upadeśa (Upadeśa), which means 'treatise' or 'discussion' here.
'Bhaga' (部) refers to categories, each with its own class and affiliation. 'Sūtra' (經), in foreign languages called Sūtra (修多羅), here means 'line scripture'. A line can penetrate, and a scripture can weave; words can hold the Dharma, like lines and scriptures. However, the five meanings of Sūtra mentioned in the Abhidharma-hṛdaya (阿毗曇雜心) are the interpretations of those treatise masters, not translations of the name. Common people also use 'scripture' to correspond to 'weft', and interpret 'scripture' as 'constant'. Just as things pass through beginning and end, with different times for beginning and end, but the thing does not change; because it does not change, it is called 'constant'.
Sūtra refers to the direct narrations in various scriptures, such as the four Āgamas (阿含經), the two hundred and fifty precepts, and the direct narrations in various Mahāyāna Sūtras (摩訶衍經) outside the Tripiṭaka (三藏), all of which are called Sūtra.
Geya (祇夜) refers to the verses in various scriptures, with four, five, seven, or nine words per line, with varying numbers of words, that repeatedly praise the above content, all of which are called Geya.
Vyākaraṇa (和伽羅那) refers to the predictions about beings in the three vehicles (Triyāna), the six realms (Ṣaṭ-gati), and the nine paths, who will become Buddhas in future kalpas. Or, after so many years, they will become Śrāvakas (聲聞) or Pratyekabuddhas (緣覺). After so many years, they will receive the retribution of the six realms; all of these are called predictions. When a prediction is given, the Buddha's face emits five-colored light, which shines from the upper two teeth, illuminating the three evil paths. The light from the lower two teeth illuminates the paths of humans and devas. In the light, impermanence, non-self, and the peace of Nirvāṇa (涅槃) are expounded. Those who encounter the light and hear the Dharma experience peace and happiness in body and mind in the three evil paths; those with disabilities in the human realm are healed; the six desire heavens become weary of the pleasures of desire; and the form heavens become weary of the pleasures of dhyāna. The light shines in all directions, universally performing Buddha-deeds, and then circles seven times, entering from under the Buddha's feet, which is a prediction for the hell realm. Entering from the ankles, entering from the thighs, entering from the navel, entering from the chest, entering from the mouth, entering from the shoulders, entering from the crown of the head—these are predictions for the path of Buddhahood. The Treatise does not mention the light predicting the Asura (阿修羅), probably because the path of ghosts is opened and the Asuras emerge, the light lingering between the thighs and navel.
Gāthā (伽陀) refers to all verses with four, five, seven, or nine words per line, that do not repeatedly praise, all of which are called Gāthā.
Udāna (優陀那) refers to certain Dharmas that the Buddha must speak, but without...
有問者，佛略開問端。如佛在舍婆提毗舍佉堂上，陰地經行，自說優陀那。所謂無我、無我所，是事善哉！是名優陀那。又如般若中，諸天子贊須菩提所說，善哉！善哉！希有世尊，難有世尊，是名優陀那。乃至佛滅后，諸弟子抄集要偈，諸無常偈作〈無常品〉，乃至〈婆羅門品〉，皆名優陀那也。
尼陀那者，說諸佛本起因緣，佛何因緣說此事？修多羅中，有人問故為說是事；毗尼中，有人犯是事故結是戒。一切佛語緣起事，皆名尼陀那。
阿波陀那者，與世間相似，柔軟淺語。如《中阿含》長譬喻，《長阿含》大譬喻，億耳、二十億耳譬喻等，無量譬喻皆名阿波陀那。
伊帝目多伽有二種：一者、結句。言我先許說者，今已說竟。二者、更有經，名一目多伽。有人言：因多伽目多伽，名出三藏及摩訶衍，何等是？如凈飯王強逼千釋令出家，佛選堪得道者五百人，將往舍婆提，令離親屬。身子、目連教化，初中后夜，專精不睡，以夜為長。后得道還本國，從迦毗羅婆林五十里入城乞食，覺道路為長。時有師子，來禮佛足，為三因緣說偈(云云)，說此三事本因緣，故名一目多伽也。
阇陀伽者，說菩薩本曾為師子，受獼猴寄，攫脅肉貿猴子。于病世作赤目魚，施諸病者。或作飛鳥，救于泫
【現代漢語翻譯】 現代漢語譯本： 有人提問時，佛陀會簡要地開啟話題。例如，佛陀在舍衛城（Śrāvastī）鹿母講堂（Pūrvarāma-mṛgāra-mātṛ-prāsāda）的陰涼處經行時，自己宣說優陀那（Udāna，自說經）。所謂『無我（Anātman）、無我所（Nirātmanīya）』，這件事是好的！這就是優陀那。又如在《般若經》（Prajñāpāramitā Sūtra）中，諸天子讚歎須菩提（Subhūti）所說，『善哉！善哉！希有世尊，難有世尊』，這就是優陀那。乃至佛陀滅度后，諸弟子抄集重要的偈頌，將諸無常偈（Anitya）作成《無常品》，乃至《婆羅門品》，都叫做優陀那。
尼陀那（Nidāna，因緣）是指講述諸佛本起因緣，佛陀因何因緣說這件事？在修多羅（Sūtra，經）中，因為有人提問所以佛陀才說這件事；在毗尼（Vinaya，律）中，因為有人犯了這件事所以才制定這條戒律。一切佛語的緣起事件，都叫做尼陀那。
阿波陀那（Avadāna，譬喻）與世間相似，使用柔軟淺顯的語言。例如《中阿含經》（Madhyama Āgama）中的《長譬喻經》，《長阿含經》（Dīrgha Āgama）中的《大譬喻經》，億耳（Ekaśṛṅga）、二十億耳（Lakulaka Bhaddiya）的譬喻等，無量譬喻都叫做阿波陀那。
伊帝目多伽（Itivṛttaka，如是語）有兩種：一種是結句，說『我先前答應要說的，現在已經說完了』。另一種是還有一部經，叫做一目多伽。有人說：因多伽目多伽（Tadutpāda-Itivṛttaka）這個名稱出自三藏（Tripiṭaka）及摩訶衍（Mahāyāna，大乘），指的是什麼呢？例如凈飯王（Śuddhodana）強迫一千釋迦族人出家，佛陀挑選了五百位堪能得道的人，將他們帶到舍衛城，讓他們離開親屬。舍利弗（Śāriputra）、目犍連（Mahāmaudgalyāyana）教化他們，初夜、中夜、后夜，專精不睡，以夜為長。後來他們得道后回到本國，從迦毗羅婆林（Kapilavastu）五十里進入城中乞食，覺得道路很長。當時有一隻獅子，來禮佛足，爲了三個因緣說了偈頌（云云），講述這三件事的本因緣，所以叫做一目多伽。
阇陀伽（Jātaka，本生）是指講述菩薩（Bodhisattva）過去曾為獅子，接受獼猴的寄託，後來抓取脅肉來交換猴子。在疾病的時代，化作赤目魚，施捨給諸位病人。或者化作飛鳥，拯救于泫
【English Translation】 English version: When someone asks a question, the Buddha briefly opens the topic. For example, when the Buddha was walking in the shade of the Pūrvarāma-mṛgāra-mātṛ-prāsāda (Deer Park Monastery) in Śrāvastī (Savatthi), he spontaneously spoke the Udāna (inspired utterances). That is, 'No self (Anātman), no possession of self (Nirātmanīya),' this is good! This is called Udāna. Also, as in the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), the gods praised Subhūti (one of the Buddha's disciples) for what he said, 'Excellent! Excellent! Rare World-Honored One, difficult to find World-Honored One,' this is called Udāna. Even after the Buddha's Parinirvana, the disciples copied and collected important verses, making the verses on impermanence (Anitya) into the 'Impermanence Chapter,' and even the 'Brahmin Chapter,' all are called Udāna.
Nidāna (causation) refers to explaining the original causes and conditions of the Buddhas, and for what reason the Buddha spoke about this matter. In the Sūtra (discourses), the Buddha spoke about this matter because someone asked a question; in the Vinaya (monastic rules), a precept was established because someone committed an offense. All events related to the origin of the Buddha's words are called Nidāna.
Avadāna (parables) are similar to worldly matters, using gentle and simple language. For example, the 'Long Parable Sutra' in the Madhyama Āgama (Middle Length Discourses), the 'Great Parable Sutra' in the Dīrgha Āgama (Long Discourses), the parables of Ekaśṛṅga (One Horn) and Lakulaka Bhaddiya (Twenty Billion Ears), etc., countless parables are all called Avadāna.
Itivṛttaka (thus said) has two types: one is a concluding sentence, saying 'What I promised to say earlier, I have now finished saying.' The other is another scripture called Itivṛttaka. Some say: The name Tadutpāda-Itivṛttaka comes from the Tripiṭaka (Three Baskets) and the Mahāyāna (Great Vehicle), what does it refer to? For example, King Śuddhodana (father of Siddhartha Gautama) forced a thousand Śākya (clan of the Buddha) people to become monks, and the Buddha selected five hundred who were capable of attaining enlightenment, taking them to Śrāvastī, separating them from their relatives. Śāriputra (one of the Buddha's chief disciples) and Mahāmaudgalyāyana (another of the Buddha's chief disciples) taught them, during the first, middle, and last watches of the night, they were diligent and did not sleep, considering the night to be long. Later, after they attained enlightenment, they returned to their home country, entering the city from Kapilavastu (birthplace of Siddhartha Gautama) fifty miles away to beg for food, feeling the road was long. At that time, a lion came to pay homage to the Buddha's feet, and spoke verses for three reasons (etc.), explaining the original causes and conditions of these three matters, so it is called Itivṛttaka.
Jātaka (birth stories) refers to the Bodhisattva (one on the path to Buddhahood) in the past being a lion, accepting the trust of a monkey, and later grabbing flesh from his side to exchange for the monkey. In an age of disease, he transformed into a red-eyed fish, giving himself to the sick. Or he transformed into a flying bird, saving those in distress.
溺，如是等無量本生，多有所濟，皆名阇陀伽也。
毗佛略者，所謂《摩訶衍般若經》、《六波羅蜜經》、《華首》、《法華》、《佛本起》、《因緣云》、《法雲》、《大云》，如是等無量諸經，為得阿耨三菩提故，說此毗佛略也。
阿浮陀達摩者，如佛現種種神力，眾生怪未曾有。放光動地，種種異相，皆名阿浮陀達摩也。
優波提舍者，答諸問者，釋其所以，廣說諸義，如是等問答解義，皆名優波提舍也。佛自說論義經、迦栴延所解，乃至像法凡夫人如法說者，亦名優波提舍經也。
二、明分法大小者，此經指九部為入大之本，則九部是小，三部是大，蓋別語耳。通而為言，小亦有記莂六道因果。又《阿含》中亦授彌勒當作佛記，豈非授記經？亦有自唱善哉！無問而說。聲聞經中，以法空為大空，故《成論》中雲：「正欲明三藏中實義。」實義者空，是《阿毗曇》所不申，而《成論》申于空。空即廣經。當知小乘，通具十二部也。故《涅槃》云：「先雖得聞十二部經，但聞名字，不聞其義。今因《涅槃》得聞其義。」又云：「先雖得聞十二部經，我意猶謂故不如是《大涅槃經》。」《大品》亦云：「魔作比丘，為菩薩說聲聞十二部經。」有經言：「大小乘各具十二部。若信六部通大小
【現代漢語翻譯】 現代漢語譯本 『溺』（Ni），像這樣無量次的本生故事，多有救濟，都叫做『阇陀伽也』（Jataka，本生經）。
『毗佛略』（Vaipulya，方廣經）是指《摩訶衍般若經》（Mahayana Prajna Sutra，大乘般若經）、《六波羅蜜經》（Six Paramitas Sutra，六波羅蜜經）、《華首》（Avatamsaka，華嚴經）、《法華》（Lotus Sutra，法華經）、《佛本起》（Buddha's Origin，佛本行經）、《因緣云》（Nidana Cloud，緣起經）、《法雲》（Dharma Cloud，法雲經）、《大云》（Mahamegha，大云經）等等無量諸經，爲了獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故，宣說這些『毗佛略』。
『阿浮陀達摩』（Adbhuta Dharma，未曾有法）是指佛陀顯現種種神通力量，眾生覺得奇怪，前所未有。例如放光、震動大地等等種種奇異的現象，都叫做『阿浮陀達摩』。
『優波提舍』（Upadesha，論議經）是指回答提問者的問題，解釋其中的原因，廣泛地闡述各種意義。像這樣問答解釋意義，都叫做『優波提舍』。佛陀親自宣說的論義經、迦旃延（Katyayana）所解釋的，乃至末法時期凡夫俗人如法宣說的，也叫做『優波提舍經』。
二、說明分判大小乘的方法：這部經指出九部經是進入大乘的根本，那麼九部經就是小乘，三部經就是大乘，這大概是特別的說法。總括來說，小乘也有記載六道因果。而且《阿含經》（Agama Sutra）中也授記彌勒（Maitreya）將來成佛，難道不是授記經嗎？也有自己唱頌『善哉』！不經提問就主動宣說的。聲聞經中，以法空為最大的空，所以《成實論》（Tattvasiddhi Shastra）中說：『正是想要闡明三藏中的真實意義。』真實意義就是空，這是《阿毗曇》（Abhidhamma）所沒有詳細闡述的，而《成實論》闡述了空。空就是廣經。應當知道小乘，普遍具備十二部經。所以《涅槃經》（Nirvana Sutra）說：『先前雖然聽聞過十二部經，但只是聽聞了名字，沒有聽聞其中的意義。現在因為《涅槃經》才聽聞了其中的意義。』又說：『先前雖然聽聞過十二部經，我的意思仍然認為不如這部《大涅槃經》（Mahaparinirvana Sutra）。』《大品般若經》（Mahaprajnaparamita Sutra）也說：『魔變成比丘，為菩薩宣說聲聞乘的十二部經。』有經書說：『大小乘各自具備十二部。如果相信六部通於大小乘。』
【English Translation】 English version 'Ni', such as these countless Jataka (Jataka, birth stories), which have provided much aid, are all called 'Jataka' (Jataka, birth stories).
'Vaipulya' (Vaipulya, expansive sutras) refers to the Mahayana Prajna Sutra (Mahayana Prajna Sutra, Great Wisdom Sutra), the Six Paramitas Sutra (Six Paramitas Sutra, Six Perfections Sutra), the Avatamsaka (Avatamsaka, Flower Garland Sutra), the Lotus Sutra (Lotus Sutra, Lotus Flower Sutra), the Buddha's Origin (Buddha's Origin, Buddha's Acts Sutra), the Nidana Cloud (Nidana Cloud, Sutra of Dependent Origination), the Dharma Cloud (Dharma Cloud, Dharma Cloud Sutra), the Mahamegha (Mahamegha, Great Cloud Sutra), and other countless sutras. For the sake of attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), these 'Vaipulya' are expounded.
'Adbhuta Dharma' (Adbhuta Dharma, unprecedented Dharma) refers to the Buddha manifesting various supernatural powers, causing beings to feel astonished and unprecedented. Such as emitting light, shaking the earth, and various other extraordinary phenomena, are all called 'Adbhuta Dharma'.
'Upadesha' (Upadesha, treatises) refers to answering the questions of those who inquire, explaining the reasons behind them, and extensively elucidating various meanings. Such question-and-answer explanations are all called 'Upadesha'. The treatises personally expounded by the Buddha, those explained by Katyayana (Katyayana), and even those expounded lawfully by ordinary people in the Dharma-Ending Age, are also called 'Upadesha Sutras'.
Two, explaining the methods of distinguishing between the Great and Small Vehicles: This sutra points out that the nine divisions are the foundation for entering the Great Vehicle, then the nine divisions are the Small Vehicle, and the three divisions are the Great Vehicle. This is probably a special way of speaking. Generally speaking, the Small Vehicle also records the causes and effects of the six realms. Moreover, in the Agama Sutra (Agama Sutra), Maitreya (Maitreya) is also predicted to become a Buddha in the future, isn't that a prediction sutra? There are also those who chant 'Excellent!' and speak proactively without being asked. In the Sravaka Sutras, the emptiness of phenomena is considered the greatest emptiness, so the Tattvasiddhi Shastra (Tattvasiddhi Shastra) says: 'It is precisely to clarify the true meaning in the three baskets.' The true meaning is emptiness, which is not elaborated in detail in the Abhidhamma (Abhidhamma), but the Tattvasiddhi Shastra elaborates on emptiness. Emptiness is the expansive sutra. It should be known that the Small Vehicle universally possesses the twelve divisions. Therefore, the Nirvana Sutra (Nirvana Sutra) says: 'Although I had previously heard the twelve divisions of sutras, I only heard the names, but did not hear the meanings within them. Now, because of the Nirvana Sutra, I have heard the meanings within them.' It also says: 'Although I had previously heard the twelve divisions of sutras, my intention still considers them not as good as this Great Parinirvana Sutra (Mahaparinirvana Sutra).' The Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra) also says: 'A demon transforms into a bhikshu and expounds the twelve divisions of the Sravaka Vehicle to the bodhisattvas.' Some sutras say: 'The Great and Small Vehicles each possess the twelve divisions. If one believes that the six divisions are common to both the Great and Small Vehicles.'
乘，不信六部互不相通。」按此者，即是大小俱有十二部也。但是小乘中說，非大乘之義。故別讓三存九。何者？小乘灰斷，無如意珠身，故無廣經。假令以法空為廣說之文，小乘根鈍說必假緣，無天鼓任鳴，少無問自說，雖有授記，記作佛少。又《涅槃》第七云：「九部中，不明佛性，是人無罪。」例此而言，十二部中不明佛性，是人有罪。有人言：大乘九部，除因緣、譬喻、論義，大乘人根利，不假此三。斯亦別論。通語大乘，何得無此三經耶？有經言：「小乘但讓廣經一部，有十一部。」無方廣者，大乘說如來是常，一切眾生皆有佛性。正理為方，包富為廣。又理融無二，亦名為等。聲聞中所無，但十一部耳。若言小乘定有九，不應復有十一部；既取十一，亦通有十二。為緣別說，或讓三、或讓一，以判大小乘(云云)。
妙法蓮華經玄義卷第六上(終)
妙法蓮華經玄義卷第六下
天臺智者大師說
三、明對緣有異者，緣即是十因緣法所成眾生，而此眾生皆有十界根性，熟者先感。佛知成熟、未成熟者，應不失時。若眾生解脫緣未熟，不可全棄，對此機緣，止作人天乘說，不作修多羅等名。故天竺外典，無十二部名，亦無其意。此間儒道，亦無斯名，意義皆𨷂。若法身為王，示十善
【現代漢語翻譯】 現代漢語譯本：小乘不相信六部經典之間互通。按照這種說法，大小乘都各有十二部經典。但是小乘所說的，並非大乘的意義。所以區別對待，捨棄三部，保留九部。為什麼呢？小乘修習灰身滅智，沒有如意珠身，所以沒有廣經（Vaipulya Sutra）。假設以法空為廣說的文章，小乘根器遲鈍，說法必定藉助因緣，沒有天鼓任其鳴響，很少有不問自說的情況，即使有授記，記作佛的也少。又《涅槃經》第七卷說：『九部經典中，不闡明佛性的，這個人沒有罪。』以此類推，十二部經典中不闡明佛性的，這個人就有罪。有人說：大乘有九部經典，除去因緣（Nidana）、譬喻（Avadana）、論義（Upadesha），大乘人根器銳利，不需要這三部。這也是一種特別的說法。通俗地說，大乘怎麼會沒有這三部經呢？有經書說：『小乘只捨棄廣經一部，有十一部。』沒有方廣經的原因是，大乘說如來是常住的，一切眾生都有佛性。正理是方，包容豐富是廣。又理融無二，也叫做等。聲聞乘中所沒有的，只有十一部經典。如果說小乘一定有九部，就不應該再有十一部；既然取了十一部，也就通達有十二部。因為因緣不同而分別解說，或者捨棄三部，或者捨棄一部，以此來判斷大小乘。
《妙法蓮華經玄義》卷第六上（終）
《妙法蓮華經玄義》卷第六下
天臺智者大師說
三、說明針對不同根機有差異，根機就是由十因緣法所成就的眾生，而這些眾生都有十法界的根性，成熟的先產生感應。佛知道成熟和未成熟的眾生，應時施教。如果眾生解脫的因緣尚未成熟，不可完全捨棄，針對這種根機，只作人天乘的說法，不作修多羅（Sutra）等名稱。所以天竺（India）的外道典籍，沒有十二部經的名字，也沒有這個意思。此地的儒家和道家，也沒有這種名稱，意義都不同。如果法身是國王，就應展示十善。
【English Translation】 English version: The Hinayana (Small Vehicle) does not believe that the six types of scriptures are interconnected. According to this view, both the Hinayana and Mahayana (Great Vehicle) each have twelve types of scriptures. However, what the Hinayana speaks of is not the meaning of the Mahayana. Therefore, they are treated differently, discarding three and retaining nine. Why? The Hinayana practices extinguishing body and wisdom, without the body of the wish-fulfilling pearl (Cintamani), so there is no Vaipulya Sutra (expanded scripture). Assuming that the emptiness of phenomena is the text of expanded explanation, the Hinayana's faculties are dull, and explanations must rely on conditions, without the heavenly drum sounding freely, and rarely speaking without being asked. Even if there are predictions, few are predicted to become Buddhas. Furthermore, the seventh volume of the Nirvana Sutra says: 'Among the nine types of scriptures, those that do not clarify Buddha-nature are not guilty.' By analogy, those among the twelve types of scriptures that do not clarify Buddha-nature are guilty. Some say: The Mahayana has nine types of scriptures, excluding Nidana (causation), Avadana (parables), and Upadesha (discussions); Mahayana people have sharp faculties and do not need these three. This is also a special argument. Generally speaking, how could the Mahayana not have these three scriptures? Some scriptures say: 'The Hinayana only discards one Vaipulya Sutra, having eleven.' The reason for not having Vaipulya is that the Mahayana says that the Tathagata (Thus Come One) is eternal, and all sentient beings have Buddha-nature. Correct principle is 'square' (fang), and encompassing richness is 'expanded' (guang). Moreover, principle merges without duality, also called 'equal' (deng). What is absent in the Shravaka (Voice-Hearer) Vehicle is only eleven types of scriptures. If it is said that the Hinayana definitely has nine, there should not be eleven; since eleven are taken, it also encompasses twelve. Because of different conditions, explanations are given separately, either discarding three or discarding one, to distinguish between the Hinayana and Mahayana.
The Profound Meaning of the Lotus Sutra, Volume Six, Part One (End)
The Profound Meaning of the Lotus Sutra, Volume Six, Part Two
Spoken by the Great Master Zhiyi of Tiantai
Third, explaining the differences in response to conditions, conditions are the sentient beings formed by the ten causes and conditions, and these sentient beings all have the nature of the ten realms, with the mature ones feeling the response first. The Buddha knows which sentient beings are mature and which are not, and teaches accordingly without missing the opportunity. If the conditions for sentient beings' liberation are not yet ripe, they should not be completely abandoned. For such beings, only teachings of the human and heavenly vehicles are given, not the names of Sutras, etc. Therefore, the non-Buddhist scriptures of India do not have the names of the twelve types of scriptures, nor do they have this meaning. The Confucian and Taoist schools here also do not have such names, and the meanings are all different. If the Dharmakaya (Dharma Body) is the king, then the ten virtues should be shown.
道，亦不濫用此名。故《地持》中說種性菩薩，能自熟又能熟他。有二乘種性及佛種性者，隨法熟之，無種性者，以善趣熟。善趣熟者，即是其義。種性熟者，如下說。若深觀行者，妙得其意，以邪相入正相，用無礙辯，約邪經外典，作十二部義，胡為不得？而非正對緣說也。
次約十因緣所成眾生，有小乘根性，對此機說通，則十二；別則或九、或十一(云云)。若對十因緣所成眾生，有菩薩機者，不作別說，但明十二部經。
今總論如來對四緣，說十二部法，有兩種四教不同：
一者、就隱、顯共論四教：隱即秘密教，顯即頓、漸、不定教。秘密既隱，非世流佈，此置而不論。若對四法界眾生，通說十二部，別說或九部、或十一部，名漸法說也。若對兩法界眾生，通說十二部，此說頓法也。或對四法界，或對兩法界，或作別說、或但通說，此說不定法也。
二者直就顯露漸教中更明四教者，即是三藏、通、別、圓也。三藏教直對三法界，別說或九、或十一。通教對四法界，通說十二部法也。別教對兩法界，通說十二部法。圓教對一法界，通說十二部法。前以無記化化禪，與諸慈悲合，示現身輪：或為國師、道士、儒林之宗，父母、兄弟，乃至猴猿鹿馬，同事利益不可稱說。今口輪說者，
【現代漢語翻譯】 現代漢語譯本：『道』這個字，也不能隨意濫用。《地持經》中說，有種性的菩薩，能使自己成熟，也能使他人成熟。對於具有聲聞乘或佛乘種性的人，就用相應的法來使他們成熟；對於沒有種性的人，就用引導他們到善趣的方法來使他們成熟。這裡說的『善趣熟』，就是這個意思。『種性熟』，將在下面說明。如果深入觀行的人，能夠巧妙地領會其中的意思，就能以邪相進入正相，運用無礙的辯才，根據邪經外典，闡述十二部經的義理，為什麼不可以呢？但這並不是爲了針對特定根機的眾生而說的。
其次，針對由十因緣所形成的眾生，如果他們具有小乘根性，那麼針對這種根機，通途來說是十二部經，分別來說，或者說九部，或者說十一部（等等）。如果針對由十因緣所形成的眾生，而他們具有菩薩根機，那麼就不作分別的解說，只是闡明十二部經。
現在總的來說，如來針對四種因緣，宣說十二部法，其中有兩種四教的不同：
第一種，就隱秘和顯露兩種情況共同討論四教：隱秘的就是秘密教，顯露的就是頓教、漸教和不定教。秘密教既然是隱秘的，不在世間流傳，這裡就暫且不討論。如果針對四法界的眾生，通途來說是十二部經，分別來說，或者說九部，或者說十一部，這叫做漸法說。如果針對兩法界的眾生，通途來說是十二部經，這叫做頓法說。或者針對四法界，或者針對兩法界，或者作分別的解說，或者只作通途的解說，這叫做不定法說。
第二種，直接就在顯露的漸教中，進一步闡明四教，那就是三藏教、通教、別教和圓教。三藏教直接針對三法界，分別來說，或者說九部，或者說十一部。通教針對四法界，通途來說是十二部法。別教針對兩法界，通途來說是十二部法。圓教針對一法界，通途來說是十二部法。之前用無記化的化禪，與各種慈悲心結合，示現身輪：或者作為國王的老師、道士、儒家的宗師，父母、兄弟，乃至猴子、猿、鹿、馬，共同利益眾生，不可稱說。現在用口輪來說法，
【English Translation】 English version: The 『Dao』 (The Way), should not be used indiscriminately. Therefore, the Di Chi Jing (Bodhisattva Ground Sutra) says that Bodhisattvas with zhong xing (seed nature) can mature themselves and others. For those with er cheng (Two Vehicles: Śrāvakayāna and Pratyekabuddhayāna) or Buddha zhong xing (seed nature), they are matured according to the Dharma; those without zhong xing (seed nature) are matured by leading them to good destinies. 『Matured by good destinies』 refers to this meaning. 『Zhong xing (seed nature) matured』 will be explained below. If those who deeply contemplate can subtly grasp the meaning, they can enter the correct aspect from the incorrect aspect, using unimpeded eloquence, and based on heretical scriptures and external canons, expound the meaning of the twelve divisions of scriptures. Why not? But this is not spoken directly to specific beings based on their capacity.
Secondly, regarding beings formed by the ten causes and conditions, if they have the root nature of the Small Vehicle (Śrāvakayāna), then speaking to this capacity, generally it is the twelve divisions; specifically, it is either nine or eleven (etc.). If speaking to beings formed by the ten causes and conditions who have the capacity for the Bodhisattva Vehicle, there is no separate explanation, but only the twelve divisions of scriptures are clarified.
Now, generally speaking, the Tathāgata (Thus Come One) speaks the twelve divisions of Dharma in response to the four conditions, and there are two kinds of differences in the Four Teachings:
First, discussing the Four Teachings in terms of both hidden and revealed: hidden is the Secret Teaching, and revealed are the Sudden, Gradual, and Undetermined Teachings. Since the Secret Teaching is hidden and not circulated in the world, it will not be discussed here. If speaking to beings of the Four Dharma Realms, generally it is the twelve divisions, specifically it is either nine or eleven divisions, this is called the Gradual Dharma Teaching. If speaking to beings of the Two Dharma Realms, generally it is the twelve divisions, this is called the Sudden Dharma Teaching. Whether speaking to the Four Dharma Realms or the Two Dharma Realms, whether giving separate explanations or only general explanations, this is called the Undetermined Dharma Teaching.
Second, directly clarifying the Four Teachings within the revealed Gradual Teaching, these are the Tripiṭaka (Three Baskets) Teaching, the Shared Teaching, the Distinct Teaching, and the Perfect Teaching. The Tripiṭaka (Three Baskets) Teaching directly addresses the Three Dharma Realms, specifically speaking, either nine or eleven divisions. The Shared Teaching addresses the Four Dharma Realms, generally speaking, the twelve divisions of Dharma. The Distinct Teaching addresses the Two Dharma Realms, generally speaking, the twelve divisions of Dharma. The Perfect Teaching addresses the One Dharma Realm, generally speaking, the twelve divisions of Dharma. Previously, using the wu ji hua hua chan (non-specified transformation meditation), combined with various kinds of compassion, manifesting the body wheel: sometimes as a national teacher, a Daoist, the founder of Confucianism, parents, siblings, even monkeys, apes, deer, and horses, benefiting beings together in ways that cannot be described. Now, speaking with the mouth wheel,
例如前用諸慈悲，熏無記化化禪，種種不同，百千萬法不可說。不可說故，龍宮象負，渧海研山，八萬四千法藏，不可窮盡。雖復無崖，以十二部往收，罄無不盡也。
四明所詮者，若委論其意，出四教義中，今略引詮意。若說人天乘，詮界內思議之俗，永不詮真。若為漸教人，別說九部、十一部，乃至通十二部者；初、正詮思議之俗諦，傍詮思議之真諦；中、正詮思議之真諦，傍詮思議之俗諦；后、正詮不思議之真諦，傍詮不思議之俗諦也。乃至雙詮不思議之真俗(云云)。若說頓十二部者，正詮不思議之真，傍詮不思議之俗。若說不定者，此則不可定判其詮。
若約漸中四教明詮者：三藏正詮思議真，傍詮思議俗。若為三藏菩薩者，正詮思議俗，傍詮思議真。若通教二乘，正詮思議真，傍詮思議俗。若為通教初心菩薩，同二乘；若為後心菩薩，正詮于俗，傍詮于真。若為別教初心，正詮界內之真俗，傍詮界外之真俗。若為中心，正詮界外之真俗，傍詮界內之真俗。若為後心，雙詮界內外之真俗。若為圓教，初、中、後心，圓詮界外不思議之真俗(云云)。
五、明粗妙者，即為五：一、約理。二、約言。三、約所詮。四、約眾經。五、正約此經。
一、就理妙者，一切諸法無非中道，無
【現代漢語翻譯】 現代漢語譯本： 例如，先前運用各種慈悲心，熏習無記業，化導禪定，種種法門不同，百千萬法不可說。因為不可說，所以龍宮馱負經卷，用海水滴來研磨山峰，八萬四千法藏，不可窮盡。雖然廣闊無邊，但用十二部經來概括，沒有不包括在內的。 四明所詮釋的內容，如果詳細論述其意義，出自四教義中，現在略微引用來解釋其意。如果說人天乘，詮釋界內思議的俗諦，永遠不詮釋真諦。如果為漸教的人，分別說九部、十一部，乃至通十二部經；最初，主要詮釋思議的俗諦，附帶詮釋思議的真諦；中間，主要詮釋思議的真諦，附帶詮釋思議的俗諦；最後，主要詮釋不思議的真諦，附帶詮釋不思議的俗諦。乃至雙重詮釋不思議的真俗二諦（等等）。如果說頓教的十二部經，主要詮釋不思議的真諦，附帶詮釋不思議的俗諦。如果說不定教，那麼就無法確定其詮釋。 如果按照漸教中的四教來闡明詮釋：三藏教主要詮釋思議的真諦，附帶詮釋思議的俗諦。如果為三藏教的菩薩，主要詮釋思議的俗諦，附帶詮釋思議的真諦。如果通教的二乘，主要詮釋思議的真諦，附帶詮釋思議的俗諦。如果為通教初心的菩薩，與二乘相同；如果為後心的菩薩，主要詮釋俗諦，附帶詮釋真諦。如果為別教的初心，主要詮釋界內的真俗二諦，附帶詮釋界外的真俗二諦。如果為中心，主要詮釋界外的真俗二諦，附帶詮釋界內的真俗二諦。如果為後心，雙重詮釋界內外之真俗二諦。如果為圓教，初、中、後心，圓滿詮釋界外不思議的真俗二諦（等等）。 五、闡明粗妙，分為五點：一、從理上說。二、從言語上說。三、從所詮釋的內容上說。四、從各種經典上說。五、直接從此經上說。 一、就理的妙處而言，一切諸法無非中道，沒有...
【English Translation】 English version: For example, previously employing various kinds of compassion, influencing the unrecordable karma, transforming meditation, various Dharma gates are different, hundreds of thousands of Dharmas are unspeakable. Because they are unspeakable, the dragon palace carries scriptures, using seawater drops to grind mountains, the eighty-four thousand Dharma treasures are inexhaustible. Although vast and boundless, they are encompassed by the twelve divisions of scriptures, without anything left out. What Si Ming (name of a Buddhist scholar) explains, if we discuss its meaning in detail, comes from the Four Teachings. Now, we briefly quote to explain its meaning. If we talk about the Human and Deva Vehicle, it explains the mundane truth within the realm of thought, and never explains the ultimate truth. If it is for people of the Gradual Teaching, separately speaking of nine, eleven, or even all twelve divisions of scriptures; initially, it mainly explains the mundane truth within the realm of thought, and secondarily explains the ultimate truth within the realm of thought; in the middle, it mainly explains the ultimate truth within the realm of thought, and secondarily explains the mundane truth within the realm of thought; finally, it mainly explains the inconceivable ultimate truth, and secondarily explains the inconceivable mundane truth. And even doubly explains the inconceivable truth and mundane truth (etc.). If we talk about the Sudden Teaching's twelve divisions of scriptures, it mainly explains the inconceivable ultimate truth, and secondarily explains the inconceivable mundane truth. If we talk about the Indeterminate Teaching, then it is impossible to definitively judge its explanation. If we explain the interpretation according to the Four Teachings within the Gradual Teaching: the Tripitaka Teaching mainly explains the ultimate truth within the realm of thought, and secondarily explains the mundane truth within the realm of thought. If it is for the Bodhisattvas of the Tripitaka Teaching, it mainly explains the mundane truth within the realm of thought, and secondarily explains the ultimate truth within the realm of thought. If it is for the Two Vehicles of the Common Teaching, it mainly explains the ultimate truth within the realm of thought, and secondarily explains the mundane truth within the realm of thought. If it is for the initial Bodhisattva of the Common Teaching, it is the same as the Two Vehicles; if it is for the later Bodhisattva, it mainly explains the mundane truth, and secondarily explains the ultimate truth. If it is for the initial stage of the Distinct Teaching, it mainly explains the truth and mundane truth within the realm, and secondarily explains the truth and mundane truth outside the realm. If it is for the middle stage, it mainly explains the truth and mundane truth outside the realm, and secondarily explains the truth and mundane truth within the realm. If it is for the later stage, it doubly explains the truth and mundane truth both within and outside the realm. If it is for the Perfect Teaching, the initial, middle, and later stages, it perfectly explains the inconceivable truth and mundane truth outside the realm (etc.). Five, explaining the coarse and subtle, is divided into five points: One, from the perspective of principle. Two, from the perspective of language. Three, from the perspective of what is being explained. Four, from the perspective of various scriptures. Five, directly from this scripture. One, regarding the subtlety of principle, all Dharmas are none other than the Middle Way, without...
離文字而說解脫。文字性離即是解脫，一切所說即理而妙。譬如龍雨雨，而處處不同，或水、或火、或刀杖，理亦如是，理具情乖順耳，乖故為粗，理順為妙。
二、約言辭者，如佛得道夜至泥洹夕，常說般若，常說中道，而一音演法，隨類異解。一音巧說，是則為妙；異類殊解，自有粗妙。
三、就所詮者，若對六道眾生說人天乘者，此詮有為，能詮、所詮俱粗。若對鈍根三藏五門，詮于生滅四諦理，此則能詮、所詮俱粗。若通教體法五門，比於三藏析門，體門能詮雖巧，而所詮猶是真諦，所詮亦粗。若別教五門，能詮為粗，所詮中道為妙。若圓教五門，能詮、所詮俱皆是妙也。
四、就眾經者，《華嚴》詮別、詮圓。三藏詮偏。方等四種詮。《般若》三種詮。《法華》唯一詮。又諸經詮妙，與《法華》不異，而帶粗詮，粗詮不得合妙，是故為粗；《法華》不爾，佛平等說，如一味雨。正直舍方便，但說無上道，純是一詮。又云：昔毀呰聲聞，而佛實以大乘教化。又云：「汝等所行，是菩薩道。」此則融粗令妙。如此兩意，異於眾經，是故言妙。譬如良醫，能變毒為藥。二乘根敗，不能反覆，名之為毒。今經得記，即是變毒為藥。故《論》云：「余經非秘密，法華為秘密」也。復有本地圓說，諸
【現代漢語翻譯】 現代漢語譯本：
一、離開文字來解釋解脫。文字的自性就是遠離，也就是解脫，一切所說都符合真理而精妙。譬如龍所降的雨，雖然是同一種雨，但落在不同的地方，產生的效果也不同，有的變成水，有的變成火，有的變成刀杖。真理也是如此，真理本身具備，只是因為眾生的情識乖違或順從罷了。乖違所以顯得粗糙，順從所以顯得精妙。
二、從言辭方面來說，比如佛陀在成道之夜，直到涅槃之夜，經常宣說般若，經常宣說中道。用一種聲音演說佛法，隨著眾生的根器不同而有不同的理解。用一種聲音巧妙地演說，這就是精妙；不同的種類有不同的理解，自然有粗糙和精妙的區分。
三、就所詮釋的內容來說，如果對六道眾生宣說人天乘（引導眾生來世生於人間或天界的教法），這種詮釋是有為法，能詮釋的言語和所詮釋的內容都顯得粗糙。如果針對鈍根的眾生，用三藏十二部經的五種法門，詮釋生滅的四諦（苦、集、滅、道）之理，那麼能詮釋的言語和所詮釋的內容都顯得粗糙。如果用通教的體法五門，與三藏的析法門相比，體法門的能詮雖然巧妙，但所詮釋的仍然是真諦，所詮釋的內容也顯得粗糙。如果用別教的五門，能詮顯得粗糙，所詮的中道則顯得精妙。如果用圓教的五門，能詮和所詮都精妙。
四、就各種經典來說，《華嚴經》詮釋別教和圓教。三藏經典詮釋偏頗的教義。方等經典詮釋四種教義。《般若經》詮釋三種教義。《法華經》只詮釋一種教義。另外，其他經典詮釋精妙之處，與《法華經》沒有不同，但帶有粗糙的詮釋，粗糙的詮釋不能與精妙的詮釋相合，所以顯得粗糙。《法華經》不是這樣，佛陀平等地說法，就像降下同一種味道的雨。『正直舍方便，但說無上道』，純粹是一種詮釋。又說：『過去譭謗聲聞，但佛陀實際上用大乘佛法教化他們。』又說：『你們所行，是菩薩道。』這便是融合粗糙而使其變得精妙。像這樣兩種含義，不同於其他經典，所以說《法華經》精妙。譬如良醫，能將毒藥變為良藥。二乘（聲聞乘和緣覺乘）的根器已經敗壞，不能再反覆教化，就稱之為毒藥。現在在《法華經》中得到授記，就是變毒藥為良藥。所以《論》中說：『其他經典不是秘密，而《法華經》是秘密。』還有本地的圓滿說法，各種...
【English Translation】 English version:
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To explain liberation apart from words is incorrect. The nature of words being apart is itself liberation. All that is spoken accords with the principle and is wonderful. For example, when a dragon rains, the effects vary from place to place; sometimes it becomes water, sometimes fire, sometimes swords and staves. The principle is also like this; the principle is complete, but it is subject to the divergence or compliance of sentient beings' emotions. Divergence leads to crudeness, while compliance leads to subtlety.
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Regarding language, consider that from the night of the Buddha's enlightenment to the evening of his Nirvana, he constantly spoke of Prajna (wisdom) and the Middle Way. He expounded the Dharma (teachings) with one sound, and beings understood it differently according to their kind. Skillful explanation with one sound is wonderful; different interpretations by different beings naturally lead to distinctions between crudeness and subtlety.
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Concerning what is being explained, if one speaks of the Human and Deva Vehicle (teachings that lead to rebirth in the human or heavenly realms) to beings in the six realms, this explanation involves conditioned phenomena, and both the explaining words and the explained content are crude. If, for those of dull faculties, one explains the principle of the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation) of arising and ceasing using the five gates of the Three Pitakas (collections of Buddhist scriptures), then both the explaining words and the explained content are crude. If one compares the five gates of the comprehensive teaching with the analytical gate of the Three Pitakas, although the explaining words of the comprehensive gate are skillful, what is explained is still the Truth of Cessation, and the explained content is also crude. If one uses the five gates of the Distinct Teaching, the explaining words are crude, while the explained Middle Way is subtle. If one uses the five gates of the Perfect Teaching, both the explaining words and the explained content are all wonderful.
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Regarding the various sutras, the Avatamsaka Sutra explains the Distinct and Perfect Teachings. The Three Pitakas explain biased teachings. The Vaipulya Sutras explain four kinds of teachings. The Prajna Sutras explain three kinds of teachings. The Lotus Sutra explains only one kind of teaching. Furthermore, the subtle explanations in other sutras are not different from those in the Lotus Sutra, but they are accompanied by crude explanations. Crude explanations cannot be combined with subtle explanations, and therefore they are crude. The Lotus Sutra is not like this; the Buddha speaks equally, like rain of one flavor. 'Honestly abandoning expedient means, only speaking of the unsurpassed path,' it is purely one explanation. Moreover, it says: 'In the past, I disparaged the Shravakas (voice-hearers), but the Buddha actually taught them with the Mahayana (Great Vehicle).' It also says: 'What you are practicing is the Bodhisattva Path.' This is to fuse the crude and make it subtle. These two meanings are different from other sutras, and therefore it is said to be wonderful. It is like a good doctor who can transform poison into medicine. The faculties of the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) are ruined and cannot be reversed, and are called poison. Now, receiving prediction in this sutra is to transform poison into medicine. Therefore, the Treatise says: 'Other sutras are not secret, but the Lotus Sutra is secret.' There are also perfect explanations of the original ground, various...
經所無，在後當廣明(云云)。
五、正就此經明妙十二部者，如修多羅名直說，今經直說中道佛之智慧；不說六道、二乘、菩薩等法，唯說佛法，故直說為妙。
祇夜妙者，重頌長行中道之說耳，故知祇夜亦妙。
伽陀者，如龍女獻珠，喜見說偈，孤然特起。此偈明於剎那頃便成正覺，稱歎于佛成菩提事。喜見孤起，嘆佛容顏甚奇妙，故知孤起伽陀妙也。
本事妙者，即是二萬佛所教無上道，不教餘事，即是本事妙也。
本生妙者，明十六王子，生身生為王子，法身生為佛子，即是本生妙也。
因緣者，結緣覆講大乘，系珠不論小乘人天等緣，是名因緣妙也。
未曾有妙者，天華地動，二眉間光，三變土田等，是不可思議未曾有事妙也。
譬喻妙者，經題以法譬為名，譬于開三顯一，何曾譬于餘事？即譬喻妙也。
優波提舍妙者，身子問佛，佛答諸佛智慧門。龍女、智積問答，論法華事。智積雲：「我見釋迦經無量劫，方成菩提。不信此女，須臾成佛。」此執別疑圓。龍女云：「佛自證知。」以圓珠獻佛，此以圓答別。此即提舍妙也。
無問妙者，如文云：「無問而自說，稱歎所行道，從三昧安詳而起，告舍利弗，說佛智慧。」又「宿世因緣，吾今
【現代漢語翻譯】 現代漢語譯本： 經文中所沒有的，在後面應當廣泛闡明（等等）。
五、正式就此經文闡明微妙的十二部經：如修多羅（Sutra，經）名為直說，此經直接闡述中道佛的智慧；不闡述六道、二乘、菩薩等法，只闡述佛法，所以直說為妙。
祇夜（Geya，重頌）的妙處在於，它重述了長行（散文形式的經文）中所說的中道之理，因此可知祇夜也很妙。
伽陀（Gatha，偈頌）的妙處在於，例如龍女獻珠，喜見菩薩說偈，獨自超然興起。此偈闡明在極短的時間內便可成就正覺，稱讚佛陀成就菩提之事。喜見菩薩獨自興起，讚歎佛陀容顏非常奇妙，因此可知孤起伽陀很妙。
本事（Itivrttaka，本事）的妙處在於，即是二萬佛所教導的無上道，不教導其他事情，這就是本事妙。
本生（Jataka，本生）的妙處在於，闡明十六王子，生身生為王子，法身生為佛子，這就是本生妙。
因緣（Nidana，因緣）的妙處在於，結緣並反覆講述大乘佛法，系珠只論及大乘，不論及小乘人天等因緣，這稱為因緣妙。
未曾有（Adbhuta-dharma，未曾有法）的妙處在於，天華散落，大地震動，二眉間放光，三次改變土田等等，這些是不可思議的未曾有之事，所以是未曾有妙。
譬喻（Avadana，譬喻）的妙處在於，經題以法譬為名，譬喻開三顯一，何曾譬喻其他事情？這就是譬喻妙。
優波提舍（Upadesha，論議）的妙處在於，舍利弗（Sariputra）問佛，佛回答諸佛智慧之門。龍女、智積菩薩（Prajnasagara）問答，討論法華之事。智積菩薩說：『我見釋迦牟尼佛（Sakyamuni）經歷無量劫，方才成就菩提。不相信此女，須臾之間便能成佛。』這是執著於差別，懷疑圓融。龍女說：『佛自會證明。』以圓珠獻佛，這是以圓融回答差別。這就是提舍妙。
無問自說（Udana，自說）的妙處在於，如經文所說：『無人提問而佛自己宣說，稱讚所修行的道，從三昧中安詳而起，告訴舍利弗，宣說佛的智慧。』又說『宿世因緣，我今……』
【English Translation】 English version: What is not in the sutra will be extensively explained later (etc.).
- Specifically explaining the wonderful twelve divisions of scriptures in this sutra: Such as Sutra (Sutra), named direct explanation, this sutra directly explains the wisdom of the Middle Way Buddha; it does not explain the laws of the six realms, the two vehicles, Bodhisattvas, etc., but only explains the Buddha-dharma, so direct explanation is wonderful.
The wonderfulness of Geya (Geya, repetition in verse) lies in its repetition of the Middle Way principle mentioned in the prose (long passages of scripture), so it is known that Geya is also wonderful.
The wonderfulness of Gatha (Gatha, verse) lies in, for example, the Dragon Girl offering a pearl, Joyful Vision Bodhisattva speaking in verse, rising alone and extraordinarily. This verse explains that one can achieve perfect enlightenment in an extremely short time, praising the Buddha's accomplishment of Bodhi. Joyful Vision Bodhisattva rises alone, praising the Buddha's countenance as extremely wonderful, so it is known that the solitary rising Gatha is wonderful.
The wonderfulness of Itivrttaka (Itivrttaka, accounts of past events) lies in the unsurpassed path taught by twenty thousand Buddhas, not teaching other matters, which is the wonderfulness of Itivrttaka.
The wonderfulness of Jataka (Jataka, birth stories) lies in explaining the sixteen princes, the physical body born as princes, the Dharma body born as Buddha's sons, which is the wonderfulness of Jataka.
The wonderfulness of Nidana (Nidana, causes and conditions) lies in forming connections and repeatedly explaining the Mahayana Dharma, focusing only on the causes and conditions of the Mahayana, not discussing the causes and conditions of the Hinayana, humans, and devas, which is called the wonderfulness of Nidana.
The wonderfulness of Adbhuta-dharma (Adbhuta-dharma, unprecedented events) lies in the scattering of heavenly flowers, the shaking of the earth, the light emitted from between the eyebrows, the three transformations of the land, etc., these are inconceivable and unprecedented events, so it is the wonderfulness of Adbhuta-dharma.
The wonderfulness of Avadana (Avadana, parables) lies in the sutra title using Dharma parables as its name, comparing the opening of the three and revealing the one, has it ever compared other matters? This is the wonderfulness of Avadana.
The wonderfulness of Upadesha (Upadesha, discussions) lies in Sariputra (Sariputra) asking the Buddha, and the Buddha answering the gate of the wisdom of all Buddhas. The Dragon Girl and Prajnasagara Bodhisattva (Prajnasagara) asking and answering, discussing the Lotus Sutra. Prajnasagara Bodhisattva said: 'I have seen Sakyamuni Buddha (Sakyamuni) taking countless kalpas to achieve Bodhi. I do not believe that this girl can become a Buddha in an instant.' This is clinging to differences and doubting the perfect integration. The Dragon Girl said: 'The Buddha will prove it himself.' Offering a round pearl to the Buddha, this is answering the differences with perfect integration. This is the wonderfulness of Upadesha.
The wonderfulness of Udana (Udana, spontaneous utterances) lies in, as the sutra says: 'Without being asked, the Buddha himself proclaims, praising the path he has practiced, rising peacefully from Samadhi, telling Sariputra, and proclaiming the wisdom of the Buddha.' And also, 'Past life causes and conditions, I now...'
當說」，即是無問妙也。
授記妙者，授三根佛記，皆安住實智中，為天人所敬，即授記妙也。
方廣妙者，其車高廣，智慧深遠等，即是方廣妙也。
當知此經，從初直說，乃至優波提舍，十二意足，而皆是妙，此即待粗明說法妙也。
開粗顯妙者，昔十二、十一、九部不說實者；今無別實，異昔不實。昔但言廣，不明理廣；今開言廣，即理廣也。開昔之異，顯今之同，即是絕待明說法妙也。
第六、欠觀心(云云)。
○第九、眷屬妙者，就此為五：一、明來意。二、明眷屬。三、明粗妙。四、明法門。五、辨觀心。
所言次第者，若無說而已，說必被緣，緣即受道人也。已受道故，即成眷屬。譬如父母遺體，攬此成身，得為天性。天性親愛，故名眷；更相臣順，故名屬。行者亦爾，受戒之時，說此戒法，授於前人，前人聽聞，即得發戒，師、弟所由生也。禪亦如是，授安心法，如教修行，即得發定，是為我師，我是弟子。慧亦如是，說諸法門，轉入人心，由法成親。親故則信，信故則順，是名眷屬也。他土余根皆利，隨所用塵起之，令他得益。此土耳根利故，偏用聲塵。故二萬佛時，教無上道。十六王子，覆講《法華》，從是已來，恒為眷屬。世世與師俱生，或人
【現代漢語翻譯】 現代漢語譯本：『當說』，即是沒有提問的奧妙之處。 授記的奧妙在於，對上、中、下三種根器的眾生授予成佛的預言，都安住在真實的智慧之中，受到天人的尊敬，這就是授記的奧妙。 方廣的奧妙在於，其教義如車般高大寬廣，智慧深遠，這就是方廣的奧妙。 應當知道這部經，從一開始就直接闡述，乃至優波提舍（Upadeśa，論議），十二種意涵都完備，而且都是奧妙之處，這便是通過對比粗淺來彰顯說法的奧妙。 開啟粗淺，顯現奧妙在於，過去十二部經、十一部經、九部經沒有闡述真實之理；現在沒有其他的真實，不同於過去的不真實。過去只說廣，沒有闡明理廣；現在開啟說廣，就是理廣。開啟過去的差異，顯現現在的相同，這就是超越對待來闡明說法的奧妙。 第六，缺少觀心（內容省略）。 第九，眷屬的奧妙，就此分為五個方面：一、闡明來意。二、闡明眷屬。三、闡明粗妙。四、闡明法門。五、辨析觀心。 所說的次第是，如果沒有說法也就罷了，一旦說法必定被因緣所牽引，因緣就是接受佛道的人。已經接受佛道，就成為眷屬。譬如父母遺留的身體，憑藉它形成自身，得以成為天性。天性親愛，所以稱為『眷』；互相臣服順從，所以稱為『屬』。修行者也是這樣，受戒的時候，宣說戒法，授予面前的人，面前的人聽聞，就能發起戒體，師父和弟子的關係由此產生。禪定也是這樣，傳授安心之法，如教導般修行，就能發起禪定，（師父說）這是我的老師，我是弟子。（修）慧也是這樣，宣說各種法門，轉入人心，由法而生親近。因為親近所以信任，因為信任所以順從，這就是眷屬。其他國土的眾生根器銳利，隨著所用的塵境而生起作用，使他人得到利益。這個國土的眾生耳根銳利，偏重使用聲塵。所以在兩萬佛出世時，教導無上道。十六王子，復講《法華經》（Lotus Sutra），從此以後，恒常成為眷屬。世世代代與師父一同出生，或者有人...
【English Translation】 English version: 『When speaking,』 that is the wonderfulness of no questioning. The wonderfulness of bestowing predictions lies in bestowing predictions of Buddhahood upon beings of the three roots (superior, medium, and inferior), all abiding in real wisdom, revered by gods and humans; this is the wonderfulness of bestowing predictions. The wonderfulness of being vast and extensive lies in its teachings being as tall and broad as a chariot, with profound and far-reaching wisdom; this is the wonderfulness of being vast and extensive. You should know that this sutra, from the very beginning, speaks directly, even to the Upadeśa (treatise), with twelve meanings complete, and all are wonderful; this is illuminating the wonderfulness of the Dharma by contrasting it with the coarse. Opening the coarse and revealing the wonderful lies in the fact that the past twelve, eleven, and nine divisions of scriptures did not speak of the real; now there is no other reality, different from the past unreal. The past only spoke of vastness, without clarifying the vastness of principle; now opening up and speaking of vastness is the vastness of principle. Opening up the differences of the past and revealing the sameness of the present is illuminating the wonderfulness of the Dharma by transcending duality. Sixth, lacking contemplation of the mind (content omitted). Ninth, the wonderfulness of the retinue is divided into five aspects: first, clarifying the intention of coming; second, clarifying the retinue; third, clarifying the coarse and the wonderful; fourth, clarifying the Dharma gate; fifth, distinguishing contemplation of the mind. The order spoken of is that if there is no speaking, then that's it, but if there is speaking, it must be influenced by conditions, and the conditions are the people who receive the Way. Having already received the Way, they become the retinue. It is like the body left by parents, relying on it to form oneself, and being able to become one's nature. Because of the natural affection, it is called 『retinue』; because of mutual submission and obedience, it is called 『belonging』. Practitioners are also like this; at the time of receiving precepts, speaking of the precepts, bestowing them upon the person in front, and the person in front hearing them, they can generate the precept body, and the relationship of teacher and disciple arises from this. Chan (Zen) is also like this, transmitting the Dharma of pacifying the mind, practicing as taught, and one can generate samadhi (concentration); (the teacher says) this is my teacher, I am the disciple. Wisdom is also like this, speaking of various Dharma gates, transferring them into people's hearts, and closeness arises from the Dharma. Because of closeness, there is trust; because of trust, there is obedience; this is called the retinue. Beings in other lands have sharp faculties, arising from whatever object they use, enabling others to benefit. Beings in this land have sharp ears, so they prefer to use sound objects. Therefore, during the time of the two thousand Buddhas, they taught the unsurpassed Way. The sixteen princes, re-explained the Lotus Sutra, and from then on, they have always been the retinue. They are born with the teacher in every lifetime, or someone...
天眷屬，或三乘眷屬，或一乘眷屬。故身子云：「今日乃知真是佛子。」昔教五人得真無漏，名佛子。菩薩不發真，名為外人。于《法華》發大乘解，自稱昔日非真佛子。今說一實之道：從聞、悟、解，法身得生。從佛口生，是聞慧中法身生。從法化生，是思慧中法身生。得佛法分，是修慧中法身生。三慧成就，是真佛子，定於天性，得成眷屬。故次說法之後，而明眷屬妙也。
二、明眷屬者，又為五種：一、明理性眷屬。二、明業生眷屬。三、明愿生眷屬。四、明神通生眷屬。五、明應生眷屬。
一、理性眷屬者，眾生如佛如，一如無二如，理性相關，任運是子。故云：「我亦如是，眾聖中尊，世間之父。一切眾生，皆是吾子。」此是理性，不關結緣、不結緣，皆是佛子也。
二、業生眷屬者，但眾生理論皆子，而飲他毒藥，有失心者、不失心者。不失心者，拜跪問訊，求索救護，與藥即服，故於大通覆講，說《妙法華》，得結大乘父子。其失心者，雖與良藥而不肯服，流浪生死，逃逝他國。即起方便：或作三藏結緣，說生滅之法；或作通教結緣，說無生之法；或作別教結緣，說不生生恒沙佛法；或作圓教結緣，說不生不生一實相法。若信、若謗，因倒、因起，如喜根雖謗，后要得度。結緣已后
【現代漢語翻譯】 現代漢語譯本：天上的眷屬，或是三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘）的眷屬，或是一乘（Ekāyana，唯一佛乘）的眷屬。所以舍利弗（Śāriputra）說：『今日才知道自己是真正的佛子。』過去教化五人證得真正的無漏（anāsrava，沒有煩惱），稱為佛子。菩薩不發真，稱為外人。在《法華經》（Saddharma Puṇḍarīka Sūtra）中發起大乘（Mahāyāna）的理解，自稱昔日不是真正的佛子。現在宣說一實之道：從聽聞、領悟、理解，法身（Dharmakāya）得以產生。從佛口生，是在聞慧（śruta-mayī prajñā）中法身產生。從法化生，是在思慧（cintā-mayī prajñā）中法身產生。得到佛法的部分，是在修慧（bhāvanā-mayī prajñā）中法身產生。三慧成就，是真正的佛子，定於天性，得以成為眷屬。所以在說法之後，才闡明眷屬的妙處。
二、闡明眷屬，又分為五種：一、闡明理性眷屬。二、闡明業生眷屬。三、闡明愿生眷屬。四、闡明神通生眷屬。五、闡明應生眷屬。
一、理性眷屬，眾生如佛如，一如無二如，理性相關，自然就是佛子。所以說：『我亦如是，眾聖中尊，世間之父。一切眾生，皆是吾子。』這是理性，不論結緣與否，都是佛子。
二、業生眷屬，雖然眾生理論上都是佛子，但如同飲用他人毒藥，有失去心智的和沒有失去心智的。沒有失去心智的，拜跪問訊，求索救護，給予藥物就服用，所以在過去的大通智勝佛（Mahābhijñājñānābhibhū）覆講《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra）時，得以結下大乘的父子之緣。那些失去心智的，即使給予良藥也不肯服用，流浪生死，逃往他國。於是興起方便：或者以三藏（Tripiṭaka）結緣，宣說生滅之法；或者以通教結緣，宣說無生之法；或者以別教結緣，宣說不生生如恒河沙數般的佛法；或者以圓教結緣，宣說不生不生的一實相法。無論信奉還是誹謗，因顛倒而起，如喜根雖然誹謗，最終也要得到度化。結緣之後
【English Translation】 English version: Celestial retinue, or the retinue of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), or the retinue of the One Vehicle (Ekāyana). Therefore, Śāriputra said, 'Today I know that I am truly a Buddha-child.' In the past, teaching the five people to attain true non-outflow (anāsrava) was called making them Buddha-children. Bodhisattvas who do not generate true [understanding] are called outsiders. In the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), they generate understanding of the Mahāyāna and call themselves not true Buddha-children in the past. Now, the path of the One Reality is taught: from hearing, awakening, and understanding, the Dharmakāya is born. Being born from the Buddha's mouth is the birth of the Dharmakāya in the wisdom of hearing (śruta-mayī prajñā). Being born from the transformation of the Dharma is the birth of the Dharmakāya in the wisdom of thinking (cintā-mayī prajñā). Obtaining a share of the Buddha-dharma is the birth of the Dharmakāya in the wisdom of cultivation (bhāvanā-mayī prajñā). The accomplishment of the three wisdoms makes one a true Buddha-child, settled in their nature, and able to become part of the retinue. Therefore, after explaining the Dharma, the wonder of the retinue is clarified.
Second, clarifying the retinue is further divided into five types: 1. Clarifying the retinue of principle. 2. Clarifying the retinue born from karma. 3. Clarifying the retinue born from vows. 4. Clarifying the retinue born from supernatural powers. 5. Clarifying the retinue born from response.
First, the retinue of principle: sentient beings are like the Buddha, alike, one alike without two alikes, principles related, naturally are children. Therefore, it is said, 'I am also like this, the most honored among the saints, the father of the world. All sentient beings are my children.' This is principle; regardless of whether connections are made or not, all are Buddha-children.
Second, the retinue born from karma: although all sentient beings are theoretically children, they are like those who drink poison from others, some losing their minds and some not. Those who do not lose their minds bow and inquire, seeking rescue and protection, and take the medicine when given. Therefore, in the past, when Mahābhijñājñānābhibhū Buddha re-explained the Wonderful Dharma Lotus Flower Sūtra (Saddharma Puṇḍarīka Sūtra), they were able to form a father-son relationship of the Mahāyāna. Those who lose their minds, even if given good medicine, refuse to take it, wandering in birth and death, fleeing to other countries. Thus, expedient means arise: either forming connections through the Three Baskets (Tripiṭaka), explaining the Dharma of arising and ceasing; or forming connections through the Common Teaching, explaining the Dharma of non-arising; or forming connections through the Separate Teaching, explaining the countless Buddha-dharmas of non-arising arising; or forming connections through the Perfect Teaching, explaining the Dharma of the One Reality of non-arising non-arising. Whether believing or slandering, arising from inversion or arising from [right view], like Joyful Root, although he slandered, he will eventually be saved. After forming connections
，以二十五三昧為二十五有，說三諦法而成熟之。或於中間得度、或於今未度，雖復得度、未度，皆是眷屬。今三藏佛，于分段國，出家成道。往日三藏之緣，或得度、或未得度。得度之者，灰身滅智，不復論生緣。未度者，來牽分段：昔殷重信順，今為親識受道；昔泛泛信順，今為疏外受道；昔時拒謗，今為怨家受道。甘露初降，先得服嘗，早斷分段，得出生死。如大象捍群，俱證解脫，如五佛子之流，雖是異姓，則是法親內眷屬也。若不得道，雖是宗族，名外眷屬。佛于其人，則無利益。若入滅度，不復更生，此人緣盡，傳付后佛也。
三、愿眷屬者，先世結緣，雖未斷苦，愿生內眷屬中、或怨家等，因之受道。若得道者，成法內眷屬；不得者成，法外眷屬。若佛滅度，此人無益，傳付后佛也。
四、神通眷屬者，若先世值佛，發真見諦，生猶未盡，或在上界，或在他方。今佛，分段作佛：或以願力、或以通力來生地獄；或為親、中、怨，輔佛行化，斷余殘惑，而出三界。若殘惑未盡，值佛入滅，亦自能斷，或待后佛(云云)。三藏不說界外生，今以大乘意望之。昔值佛得度，三界生盡，受變易身，緣牽分段，非是業生，但是愿通。愿通云何異？約自報力名神通，約教名誓願。神通生者，本受報處，
【現代漢語翻譯】 現代漢語譯本：以二十五三昧（二十五種禪定）作為二十五有（三界中的二十五種存在狀態），宣說三諦法（空諦、假諦、中諦）來使眾生得到成熟。有些人于中間階段得度，有些人至今尚未得度，無論得度與否，都是佛的眷屬。如今的三藏佛（指釋迦牟尼佛），在分段生死（指有情眾生在欲界、色界、無色界中，由於善惡業因而產生的階段性生死）的國土中，出家成道。往昔與三藏佛結下的緣分，使得他們有的已經得度，有的尚未得度。已經得度的人，灰身滅智（指證得阿羅漢果，斷滅一切煩惱和智慧），不再論及生死因緣。尚未得度的人，還會被業力牽引而經歷分段生死：過去殷重信順佛法的人，如今作為親近之人接受佛道；過去泛泛信順佛法的人，如今作為疏遠之人接受佛道；過去拒斥誹謗佛法的人，如今作為怨家接受佛道。甘露（指佛法）初次降臨，先得品嚐的人，早早斷除了分段生死，得以脫離生死輪迴。如同大象奮力衝破象群的阻礙，最終一同證得解脫，如同五佛子（指過去世的五位佛）之流，雖然是異姓，卻是法親內眷屬。如果不得道，即使是宗族親屬，也只能算是外眷屬。佛對於這樣的人，則沒有利益。如果進入涅槃（指滅度，證入不生不滅的境界），不再更生，此人的因緣已盡，將佛法傳付給後來的佛。三、愿眷屬，是前世結下因緣，雖然尚未斷除痛苦，但發願生在佛的內眷屬中，或者作為怨家等，因此而接受佛道。如果得道，就成為法內眷屬；如果不得道，就成為法外眷屬。如果佛入滅度，此人沒有利益，將佛法傳付給後來的佛。四、神通眷屬，是前世值遇佛，發起真正的見解和證悟，但生命尚未終結，或者在上界，或者在他方世界。如今的佛，以分段生死之身成佛：或者以願力，或者以神通力來到地獄；或者作為親人、中人、怨家，輔助佛弘揚教化，斷除剩餘的迷惑，從而脫離三界。如果剩餘的迷惑尚未斷盡，遇到佛入滅，也能自己斷除，或者等待後來的佛（此處省略）。三藏經典沒有說到界外之生，現在以大乘佛教的意旨來推測。過去值遇佛而得度，三界之生已經終結，接受變易身（指菩薩在修行過程中，隨著智慧和功德的增長，身心不斷發生變化的身體），因緣牽引而示現分段生死，這不是業力所生，而是願力神通所致。願力神通有何不同？從自身果報的力量來說，稱為神通；從教化的角度來說，稱為誓願。以神通力而生的人，本來所受果報之處
【English Translation】 English version: They use the twenty-five Samadhis (twenty-five kinds of meditative states) as the twenty-five existences (twenty-five states of existence in the Three Realms), and expound the Three Truths (Emptiness, Provisional Existence, and the Middle Way) to mature sentient beings. Some attain liberation in the intermediate stages, while others have not yet attained it. Whether liberated or not, all are the Buddha's retinue. The present Tipiṭaka Buddha (referring to Shakyamuni Buddha) attained enlightenment in a land of segmented existence (referring to the realm where sentient beings in the Desire Realm, Form Realm, and Formless Realm experience phased birth and death due to good and evil karma). Past connections with the Tipiṭaka Buddha have led some to attain liberation, while others have not. Those who have attained liberation, having 'destroyed their bodies and extinguished their wisdom,' no longer discuss the causes and conditions of birth and death. Those who have not attained liberation are still drawn by karma to experience segmented existence: those who sincerely believed and followed the Dharma in the past now receive the Way as close relatives; those who casually believed and followed the Dharma in the past now receive the Way as distant acquaintances; those who rejected and slandered the Dharma in the past now receive the Way as enemies. Those who first taste the nectar (referring to the Buddha's teachings) quickly sever segmented existence and escape the cycle of birth and death. Like elephants breaking through the herd, they all attain liberation together, like the stream of the Five Buddhas' Sons (referring to the five Buddhas of the past), although of different surnames, they are Dharma relatives and inner retinue. If one does not attain the Way, even if they are relatives by blood, they are considered outer retinue. The Buddha has no benefit for such people. If one enters Nirvana (referring to extinction, entering the state of non-birth and non-death), and is no longer reborn, this person's karmic connection is exhausted, and the Dharma is passed on to the future Buddha. 3. The retinue of vows are those who formed karmic connections in past lives. Although they have not yet severed suffering, they vow to be born into the Buddha's inner retinue, or as enemies, and thereby receive the Way. If they attain the Way, they become the inner retinue of the Dharma; if they do not attain the Way, they become the outer retinue of the Dharma. If the Buddha enters extinction, this person is of no benefit, and the Dharma is passed on to the future Buddha. 4. The retinue of supernatural powers are those who encountered the Buddha in past lives, generated true insight and realization, but whose lives have not yet ended, either in the upper realms or in other worlds. The present Buddha attains Buddhahood with a body of segmented existence: either through the power of vows or through the power of supernatural abilities, they come to the lower realms; or as relatives, neutral parties, or enemies, they assist the Buddha in propagating the teachings, severing the remaining delusions, and thereby escaping the Three Realms. If the remaining delusions have not been exhausted, and they encounter the Buddha entering extinction, they can sever them themselves, or wait for the future Buddha (omitted here). The Tipiṭaka does not speak of births outside the realms, but now we speculate based on the meaning of Mahayana Buddhism. Those who encountered the Buddha in the past and attained liberation, whose births in the Three Realms have ended, receive a body of transformation (referring to the body of a Bodhisattva that continuously changes as wisdom and merit increase), and manifest segmented existence due to karmic connections. This is not born of karma, but of the power of vows and supernatural abilities. How are the power of vows and supernatural abilities different? From the perspective of one's own karmic reward, it is called supernatural ability; from the perspective of teaching, it is called a vow. Those born of supernatural abilities, the place where they originally received their karmic reward
猶有報身，以身通力，分形來此；若愿生者，報處無身，願力下生耳。三藏不說斷結，誓願受生死身，不約此教論愿；通教則有誓扶余習而生分段，依通明愿，于義為便。此等未得法身，故全無應生眷屬。三藏眷屬竟。
往昔結無生緣者，或已得道、或未得道，佛于分段作佛。未得道者，當處即有業生；上界向下，即有愿通兩生。分別愿通，如前說。橫從他土來者，即有愿通；豎從方便來者，亦有愿通。通教未得法身，故無應生眷屬也。
往昔曾結別教緣者，中間同事說法，種種教詔，成熟未熟。佛今在分段作佛。未得道者。當處即有業生；上界向下，得有愿通。橫從他方，得有愿通。豎從方便來，亦有愿通。豎從實報來者，得有應生，無明先破，已得法身之本，能起應入生死。此則異前(云云)。
往昔結圓教緣者，中間調熟，或得道、或未得道，今于分段作佛。先緣牽來，差別不同。若未得道，當處有一。上界向下，有二。他方橫來，有二。方便來，亦二。實報來，有一。例如前(云云)。
問：
法身惑除理顯，何故受生？
答：
應身受生，其意有三：一為熟他。二為自熟。三為本緣。
一熟他者，只為業生，善根微弱，不能自發。諸菩薩等，先雖得度，
【現代漢語翻譯】 現代漢語譯本：還有報身（Sambhogakāya，佛的受用身），憑藉自身神通之力，分化形體來到這裡；如果（眾生）願意往生，在報身所處的凈土沒有肉身，是憑藉願力而降生。三藏教（Tripiṭaka，小乘佛教）不講斷除煩惱結縛，發誓愿接受生死輪迴之身，不按照此教義來討論願力。通教（Common Teaching，大乘和小乘共通的教義）則有發誓扶持剩餘習氣而生於分段生死（Saṃsāra，輪迴），依據通教來闡明願力，在義理上是方便的。這些（菩薩）尚未證得法身（Dharmakāya，佛的法性身），所以完全沒有應化而生的眷屬。以上是三藏教的眷屬情況。 往昔結下無生之緣的人，或者已經得道、或者尚未得道，佛在分段生死中示現成佛。未得道的人，在當地就會有業力所生的身；上界（色界、無色界）的眾生向下界投生，就會有願力和神通兩種方式所生的身。分別願力和神通，如前面所說。橫向從其他國土而來的人，就是通過願力和神通；縱向從方便土而來的人，也是通過願力和神通。通教的菩薩尚未證得法身，所以沒有應化而生的眷屬。 往昔曾經結下別教（Distinct Teaching，菩薩藏）之緣的人，中間一起說法，通過種種教導，使成熟或未成熟的眾生得到利益。佛現在在分段生死中示現成佛。未得道的人，在當地就會有業力所生的身；上界向下界投生，會有願力和神通。橫向從其他方而來，會有願力和神通。縱向從方便土而來，也有願力和神通。縱向從實報莊嚴土（True Reward Land）而來的人，會有應化而生的身，因為他們已經破除了無明（Avidyā，無知），已經得到了法身的根本，能夠發起應化而進入生死。這與前面所說的情況不同（如前所述）。 往昔結下圓教（Perfect Teaching，圓滿的教義）之緣的人，中間通過調伏和成熟，或者已經得道、或者尚未得道，現在在分段生死中示現成佛。先前的因緣牽引而來，差別不同。如果尚未得道，在當地就有一個（業生身）。上界向下界投生，有兩種（愿生身和通生身）。從他方橫向而來，有兩種（愿生身和通生身）。從方便土而來，也有兩種（愿生身和通生身）。從實報莊嚴土而來，有一種（應生身）。例如前面所說（如前所述）。 問： 法身的惑業已經斷除，真理已經顯現，為什麼還要受生？ 答： 應化身（Nirmāṇakāya，佛的化身）受生，其意義有三：一是為成熟他人。二是為自我成熟。三是為本來的因緣。 一、成熟他人，只是因為業力所生，善根微弱，不能自己發起（菩提心）。諸位菩薩等，先前雖然已經得度，
【English Translation】 English version: Furthermore, there are Sambhogakāyas (reward bodies of the Buddha), who, through their own supernatural powers, divide their forms and come here; if (sentient beings) wish to be reborn, there is no physical body in the pure land where the Sambhogakāya resides, but they are born through the power of vows. The Tripiṭaka (the teachings of the Theravada school) does not speak of severing the bonds of afflictions, but vows to accept the body of birth and death, and does not discuss vows according to this teaching. The Common Teaching (teachings common to both Mahayana and Theravada) has the vow to support remaining habits and be born into Saṃsāra (cyclic existence), and it is convenient in meaning to explain vows according to the Common Teaching. These (Bodhisattvas) have not yet attained the Dharmakāya (the Dharma body of the Buddha), so they have no emanated retinue at all. This concludes the retinue of the Tripiṭaka. Those who in the past formed connections with the unproduced Dharma, whether they have attained the Path or have not yet attained it, the Buddha manifests Buddhahood in Saṃsāra. Those who have not attained the Path will have a body born of karma in that place; those who descend from the upper realms (the Form Realm and Formless Realm) will have bodies born of both vows and supernatural powers. The distinction between vows and supernatural powers is as described earlier. Those who come horizontally from other lands do so through vows and supernatural powers; those who come vertically from expedient lands also do so through vows and supernatural powers. Bodhisattvas of the Common Teaching have not yet attained the Dharmakāya, so they have no emanated retinue. Those who in the past formed connections with the Distinct Teaching (the Bodhisattva-piṭaka), in the meantime, taught the Dharma together, and through various teachings, benefited beings who were mature or not yet mature. The Buddha now manifests Buddhahood in Saṃsāra. Those who have not attained the Path will have a body born of karma in that place; those who descend from the upper realms will have vows and supernatural powers. Those who come horizontally from other directions will have vows and supernatural powers. Those who come vertically from expedient lands also have vows and supernatural powers. Those who come vertically from the True Reward Land will have an emanated body, because they have already broken through ignorance (Avidyā), have obtained the root of the Dharmakāya, and are able to initiate emanation and enter into birth and death. This is different from what was said earlier (as mentioned before). Those who in the past formed connections with the Perfect Teaching (the complete teachings), in the meantime, through taming and maturing, whether they have attained the Path or have not yet attained it, now manifest Buddhahood in Saṃsāra. The previous conditions draw them here, and the differences are not the same. If they have not yet attained the Path, there is one (karmic body) in that place. Those who descend from the upper realms have two (bodies born of vows and bodies born of supernatural powers). Those who come horizontally from other directions have two (bodies born of vows and bodies born of supernatural powers). Those who come from expedient lands also have two (bodies born of vows and bodies born of supernatural powers). Those who come from the True Reward Land have one (emanated body). For example, as mentioned before (as mentioned before). Question: The afflictions of the Dharmakāya have been eliminated, and the truth has been revealed, so why is it still subject to birth? Answer: The Nirmāṇakāya (emanation body of the Buddha) takes birth for three reasons: first, to mature others; second, to mature oneself; third, for the sake of original conditions. First, to mature others, simply because they are born of karma, their roots of goodness are weak, and they cannot initiate (bodhicitta) themselves. The Bodhisattvas, although they have already been liberated,
愍彼迷闇，慈力起應入二十五有，而作師導，引諸實行，令向佛所。若得真道，成內眷屬，同於應生。若得似道，同於愿通；不得真似，令增進勝業。皆使利益，無有唐捐。如《華嚴》中，說佛初托胎，法身菩薩皆侍衛下生，如陰雲籠月，散降余胎，為親、中、怨，引諸業者。當知，諸眷屬非生死人。摩耶是千佛之母，凈飯是千佛之父，羅睺羅千佛之子。諸聲聞等，悉內秘外現，示眾有三毒，實自凈佛土，諸親族等，皆是大權法身上地。豈有凡夫，能懷那羅延菩薩耶？複次，外道怨惡，抗拒誹謗，當知皆是法身所為。何者？轉輪小善，出世無怨，豈有無上法王怨仇滿路？若於佛起惡，惡道受罪，何得灼然生生相惱？龍象蹴踏，非驢所堪。調達是賓伽羅菩薩，先世大善知識。阿阇世是不動菩薩。薩遮尼犍是大方便菩薩。波旬是住不思議解脫。故《華嚴》列眾，明諸天、龍、鬼神悉住不可思議法門。如是等，若親、中、怨、好、惡、逆、順，皆是法身，先是法內眷屬，今作應生眷屬。若親、中、怨、好、惡、逆、順，未得法身，先雖結緣，為猶在法外，同稱願業等眷屬。諸餘經典，非不明此權利益眾，咸謂是實內、實外、實好、實惡、實逆、實順，故經云：未曾向人，說如此事。今經，佛自開近權、顯遠實，開諸眷屬跡權
、顯本實。故文云：「今當爲汝說最實事。」是名應生眷屬，熟他故來也。
二、為自成來者，法身菩薩進道無定，或從生身進道、或從法身進道。故下涌出菩薩云：「我亦自欲得此真凈大法。」〈分別功德品〉中明增道損生，即其義也。
三、為本緣所牽，本從此佛初發道心，亦從此佛住不退地。佛尚自入分段施作佛事，有緣之者何得不來！猶如百川應須朝海，緣牽應生亦復如是。
若別說者，業生在分段；愿生、通生在方便；應生在寂光。通論一處，具有四種如實報，已得法身，能起應作四種眷屬。就圓結緣者，雖未斷惑，自有三種眷屬。就得道者，即是四也。別眷屬，亦四可知。通、藏結緣，三種可知。雖無應來之應，得論感應之應，就所應得名，四義宛足。
問：
下方涌出，妙音東來。如《大經》中召請十方諸大菩薩集娑羅林，大師子吼，於四眷屬，此是何等？
答：
是神通來，非神通生。是應來，非應生。是大誓願相關，非愿生。是因緣相召，如下方聞聲、妙音見光，是諸佛大事業來，非業生。業生者，不能業來；業來，非是業生。愿通生者，不能愿通來；愿通來者，亦能愿通生，亦能應來。應來，亦能應生(云云)。
三、明粗妙者，若三藏根性
【現代漢語翻譯】 現代漢語譯本 一、顯本實。所以經文中說：『現在應當為你們說最真實的事。』這叫做應生眷屬，爲了成熟他人而來的。
二、爲了自身成就而來的人，法身菩薩在進道的過程中沒有定數，或者從生身進道，或者從法身進道。所以從地下涌出的菩薩說：『我也想要得到這真實清凈的大法。』《分別功德品》中闡明增長道業，損減生身，就是這個意思。
三、被本來的因緣所牽引，最初是從這位佛發菩提心，也是從這位佛處安住于不退轉地。佛尚且親自進入分段生死中施作佛事，有緣的人怎麼能不來呢！猶如百川應當朝向大海，因緣牽引而應生也是這樣。
如果分別來說，業生存在於分段生死中；愿生、通生存在於方便土；應生存在於常寂光土。總的來說，一處具有四種如實報土，已經得到法身，能夠發起應化而作為四種眷屬。就圓教結緣的人來說，雖然沒有斷除迷惑，自然有三種眷屬。就得道的人來說，就是四種眷屬。分別的眷屬，也可以知道有四種。通教、藏教結緣，三種眷屬可以知道。雖然沒有應來之應，可以論感應之應，就所應得的名義來說，四種意義完全具備。
問：
下方涌出菩薩，妙音菩薩從東方而來。如同《大經》（《妙法蓮華經》）中召請十方諸大菩薩聚集在娑羅林（Sala Grove），大師子吼，對於四種眷屬，這是哪一種？
答：
這是神通而來，不是神通所生。是應來，不是應生。是大的誓願相關聯，不是愿生。是因緣互相召請，如下方聽到聲音、妙音菩薩見到光明，是諸佛的大事業而來，不是業生。業生的人，不能業來；業來，不是業生。愿通生的人，不能愿通來；愿通來的人，既能愿通生，也能應來。應來，也能應生（等等）。
三、說明粗妙的差別，如果是三藏教的根性
【English Translation】 English version 1. To reveal the original and the real. Therefore, the text says: 'Now I will tell you the most real thing.' This is called the 'responsive-birth' (ying sheng) retinue, coming to mature others.
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Those who come for their own accomplishment: the Dharmakaya (法身) Bodhisattvas have no fixed path in their progress; they may advance through the manifested body (生身), or through the Dharmakaya. Therefore, the Bodhisattvas emerging from the earth say: 'I also wish to obtain this true and pure Great Dharma.' The chapter 'Distinctions of Merit' (〈分別功德品〉) clarifies increasing the path and diminishing birth, which is its meaning.
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Drawn by original affinities: initially generating the aspiration for enlightenment from this Buddha, and also abiding in the stage of non-retrogression from this Buddha. Even the Buddha personally enters the realm of 分段 (fen duan, translatable as 'segmental') existence to perform Buddha-activities; how could those with affinities not come! Just as hundreds of rivers should flow towards the sea, so too is the responsive-birth due to karmic connections.
If explained separately, karma-birth (業生) exists in the realm of 分段 (fen duan, segmental) existence; aspiration-birth (愿生) and 通生 (tong sheng, translatable as 'universal-birth') exist in the expedient realm; responsive-birth (應生) exists in the Land of Eternal Tranquility (寂光). Generally speaking, one place possesses the four kinds of true and real reward lands (如實報), having already attained the Dharmakaya, capable of initiating transformation and acting as the four kinds of retinue. Regarding those who form connections with the perfect teaching (圓教), although they have not severed delusions, they naturally have three kinds of retinue. Regarding those who have attained the path, that is the fourth. Separate retinues, the four can also be known. 通 (tong, universal) and 藏 (zang, hidden) teachings forming connections, the three kinds can be known. Although there is no response of 'responsive-coming' (應來), one can discuss the response of '感應' (gan ying, translatable as 'sympathetic response'), based on the name of what should be attained, the four meanings are fully present.
Question:
Bodhisattvas emerge from below, and Bodhisattva Wonderful Sound (妙音) comes from the east. Like in the Great Sutra (《大經》, referring to the Lotus Sutra) where the Buddhas summon the great Bodhisattvas of the ten directions to gather in the Sala Grove (娑羅林), roaring like a great lion, regarding the four kinds of retinue, which is this?
Answer:
This is coming by means of supernatural power (神通), not born of supernatural power. It is responsive-coming (應來), not responsive-birth (應生). It is connected to great vows, not aspiration-birth (愿生). It is mutual summoning by causes and conditions, like hearing the sound from below and Bodhisattva Wonderful Sound seeing the light, it is the great activities of the Buddhas coming, not karma-birth (業生). Those born of karma cannot come by karma; coming by karma is not karma-birth. Those born of aspiration and 通 (tong, universal) cannot come by aspiration and 通; those who come by aspiration and 通 can both be born of aspiration and 通, and can also come responsively. Responsive-coming can also be responsive-birth (etc.).
- Clarifying the difference between coarse and subtle: if it is the disposition of the Three Storehouses (三藏)
眷屬，此性下劣，昔結此緣，緣亦淺小，中間以法成熟，成熟蓋少。若來生佛國，作內外眷屬，業愿通等，乃至應來影響三藏佛者，皆粗眷屬也。通、別根性，乃至內、外，雖巧別有異，準例可知，皆粗眷屬也。此經說諸眾生，悉是吾子，非客作人。論其理性，無非是子，是名理性眷屬妙。往昔覆講，結緣系珠，二萬億佛，教無上道。經云：「若我遇眾生，儘教以佛道。」若眾生無佛性者，教以佛道，過則屬佛。若眾生皆有佛性，迷惑不受教，過屬眾生。一切有心皆當作佛，闡提不斷心，猶有反覆，作佛何難？二乘灰滅，滅智則心盡，灰身則色盡，色心俱敗，其於五欲無所復堪，而能世世遇之儘教佛道，此則中間成熟妙。今於法華普得作佛，此希有事，最上醫王變毒為藥，能治敗種無心成佛，此則內外眷屬妙。譬如臨陣爭勛，前鋒第一。佛說諸教，收羅眾生，而灰心二乘處處不入，於法華忽然得入，故《涅槃》遙指八千聲聞得授記莂，如秋收冬藏，更無所作。若《法華》不悟佛性，《涅槃》不應遙指。若眾生本無佛性，往昔結緣，不應教以佛道。原始要終，佛性義明，可以意得。
今問《華嚴》師頓極之教，說一切眾生有佛性不？若其有者，二乘何不聞經授記作佛，那忽如聾如啞？若言二乘本有佛性，而匆匆取
【現代漢語翻譯】 現代漢語譯本： 眷屬們，這種（二乘）根性是下劣的，過去結下的緣分也很淺薄，中間用佛法來使其成熟，但成熟的程度也很少。如果他們來生到佛國，作為佛的內外眷屬，他們的業力和願力與佛相同，乃至他們應該來影響三藏佛，這些都只是粗略的眷屬。無論是通教還是別教的根性，乃至內眷屬還是外眷屬，雖然巧妙的差別有所不同，但按照這個例子可以知道，這些都只是粗略的眷屬。這部《法華經》說一切眾生都是我的孩子，不是來做客的。從理性上來說，沒有誰不是佛子，這叫做理性眷屬的妙處。過去我多次宣講佛法，與眾生結緣，用念珠來繫縛，經歷了二萬億佛，教導他們無上的佛道。《法華經》說：『如果我遇到眾生，都要盡力教導他們佛道。』如果眾生沒有佛性，卻教導他們佛道，那麼過錯就在於佛。如果眾生都有佛性，但迷惑不接受教導，那麼過錯就在於眾生。一切有心識的眾生都應當成佛，即使是斷善根的闡提，他們的心識也沒有斷絕，仍然有反覆的機會，那麼成佛有什麼困難呢？二乘人灰身滅智，滅智則心識消盡，灰身則色身消盡，色身和心識都敗壞了，他們對於五欲已經沒有什麼能力了，又怎麼能世世代代遇到佛就接受佛的教導，最終成就佛道呢？這就是中間成熟的妙處。現在在《法華經》中普遍得到成佛的機會，這是非常稀有的事情，最上的醫王能把毒藥變成良藥，能治療敗壞的種子，使沒有心識的人也能成佛，這就是內外眷屬的妙處。譬如在戰場上爭奪功勛，前鋒總是排在第一位。佛所說的各種教法，都是爲了收羅眾生，而灰心喪氣的二乘人卻處處不肯進入，但在《法華經》中忽然得以進入，所以《涅槃經》遙指八千聲聞，為他們授記。就像秋收冬藏一樣，再也沒有什麼可做的了。如果《法華經》沒有開悟佛性，《涅槃經》就不應該遙指授記。如果眾生本來沒有佛性，過去結緣，就不應該教導他們佛道。從原始到終結，佛性的意義是明確的，可以用心意去領會。
現在我問《華嚴經》的頓極之教，說一切眾生都有佛性嗎？如果他們有佛性，為什麼二乘人沒有聽到佛經，沒有被授記成佛，怎麼會像聾子和啞巴一樣呢？如果說二乘人本來有佛性，卻匆匆忙忙地取證涅槃，這又是什麼道理呢？
【English Translation】 English version: O assembly, this nature (of the Two Vehicles) is inferior, and the karmic connection from the past is shallow. In the middle, they are matured by the Dharma, but the maturation is minimal. If they are reborn in a Buddha-land as internal or external relatives, their karma and vows are similar to the Buddha's, even to the extent that they should come to influence the Tripitaka Buddhas, these are still considered coarse relatives. Whether they are of the common or distinct nature, internal or external, although there are subtle differences, they can be understood by analogy; all are coarse relatives. This Sutra says that all beings are my children, not hired laborers. In terms of principle, none are not children; this is called the wonderfulness of relatives in principle. In the past, I repeatedly lectured, forming karmic connections and stringing together beads, through twenty trillion Buddhas, teaching the unsurpassed path. The Sutra says, 'If I encounter beings, I will teach them the Buddha-path.' If beings have no Buddha-nature, teaching them the Buddha-path would be the Buddha's fault. If beings all have Buddha-nature but are deluded and do not accept the teaching, the fault lies with the beings. All sentient beings should become Buddhas. Even icchantikas (those who have severed their roots of good), whose minds are not completely cut off, still have the possibility of reversal. What difficulty is there in becoming a Buddha? The Two Vehicles extinguish wisdom and annihilate the body; extinguishing wisdom means the mind is exhausted, and annihilating the body means the physical form is exhausted. With both form and mind ruined, they are no longer capable of indulging in the five desires. How can they encounter the Buddha in every lifetime and be taught the Buddha-path? This is the wonderfulness of maturation in the middle. Now, in the Lotus Sutra, they universally attain the opportunity to become Buddhas. This is a rare event. The supreme physician transforms poison into medicine, able to cure ruined seeds and enable those without mind to become Buddhas. This is the wonderfulness of internal and external relatives. It is like competing for merit on the battlefield, where the vanguard is always first. The various teachings spoken by the Buddha are to gather in beings, but the disheartened Two Vehicles refuse to enter everywhere. In the Lotus Sutra, they suddenly gain entry. Therefore, the Nirvana Sutra remotely points to the eight thousand sravakas (voice-hearers), bestowing predictions upon them, like the autumn harvest and winter storage, with nothing more to be done. If the Lotus Sutra did not awaken Buddha-nature, the Nirvana Sutra should not remotely point to predictions. If beings originally had no Buddha-nature, they should not be taught the Buddha-path after forming karmic connections in the past. From beginning to end, the meaning of Buddha-nature is clear and can be understood with the mind.
Now I ask, does the sudden and ultimate teaching of the Avatamsaka Sutra say that all beings have Buddha-nature? If they have Buddha-nature, why have the Two Vehicles not heard the Sutra, not received predictions of Buddhahood, and why are they like the deaf and mute? If it is said that the Two Vehicles originally had Buddha-nature, but hastily took Nirvana, what is the reason for this?
小，如閹本根，本根已敗，為可治？為不可治？若可治，何故不治？若不可治，那得復言一切眾生皆有佛性？故知《華嚴》所不能治，是方便之說。《法華》能治，是如實之說。能治、難治，此處則妙。
所謂結緣妙、成熟妙、業生妙、愿生妙、應生妙、內眷屬妙、外眷屬妙，能受妙道、影響妙事，是故稱妙。若將此意，約五味者：乳教，有別、圓兩眷屬，一粗一妙；酪教，但一粗；生蘇，三粗一妙；熟蘇，二粗一妙；法華，無粗但妙。是名相待明眷屬妙也。
又開粗顯妙者，諸經明粗眷屬，皆不見佛性。今《法華》定天性審父子，非復客作，故常不輕深得此意，知一切眾生正因不滅，不敢輕慢。于諸過去佛，現在若滅后，若有聞一句，皆得成佛道，即了因不滅；低頭舉手，皆成佛道，即緣因不滅也。一切眾生，無不具此三德，即是開粗顯妙，絕待明眷屬妙也。
四、明法門眷屬者，此如「普現菩薩問凈名居士：父母、妻子、親戚、眷屬、吏民、知識，悉為是誰？奴婢、僮僕、象馬、車乘，皆在何所？凈名答云：方便為父，智度為母，一切眾導師，無不由此生。法喜為妻，慈悲為女，善心誠實男，畢竟空寂舍，弟子眾塵勞，隨意之所轉，道品善知識，由是成正覺。」此法門以為眷屬。若爾者，法門
【現代漢語翻譯】 現代漢語譯本：譬如，如果一個人的生殖能力像被閹割一樣喪失（閹本根），如果他的生殖能力已經完全損壞（本根已敗），這種情況是能夠被治癒的嗎？還是不能被治癒的呢？如果能夠被治癒，為什麼不去治療呢？如果不能被治癒，又怎麼能說一切眾生都具有佛性呢？因此，我們應該明白，《華嚴經》所不能夠治癒的，是一種方便的說法。《法華經》能夠治癒，這才是如實的說法。能夠治癒和難以治癒，就在這裡顯得非常微妙。 所謂結緣的微妙、成熟的微妙、業生的微妙、愿生的微妙、應生的微妙、內眷屬的微妙、外眷屬的微妙，能夠接受微妙的道理、影響微妙的事情，所以才稱之為微妙。如果將這個意思，用五味來比喻：乳教，有別教和圓教兩種眷屬，一個粗糙一個微妙；酪教，只有一種粗糙的眷屬；生蘇，三種粗糙一種微妙；熟蘇，兩種粗糙一種微妙；《法華經》，沒有粗糙的眷屬，只有微妙的眷屬。這叫做相待而明的眷屬微妙。 又說開啟粗糙而顯現微妙，其他的經典說明粗糙的眷屬，都不能夠見到佛性。現在《法華經》確定了天性，審定了父子關係，不再是寄人籬下，所以常不輕菩薩深刻地領悟了這個意思，知道一切眾生的正因不會滅亡，不敢輕慢。對於過去的佛，現在或者滅度后的佛，如果有人聽到一句，都能夠成就佛道，這就是了因不滅；低頭或者舉手，都能夠成就佛道，這就是緣因不滅。一切眾生，沒有不具備這三種功德的，這就是開啟粗糙而顯現微妙，絕待而明的眷屬微妙。 四、說明法門的眷屬，就像《維摩詰經》中『普現菩薩問維摩詰居士：父母、妻子、親戚、眷屬、官吏百姓、朋友，都是誰？奴婢、僕人、象馬、車乘，都在哪裡？』維摩詰回答說：『方便是父親，智慧是母親，一切導師，沒有不是由此而生的。法喜是妻子，慈悲是女兒，善良誠實是兒子，畢竟空寂是家，弟子眾是塵勞，隨意的運轉，道品是善知識，由此成就正覺。』這是以法門作為眷屬。如果這樣說，法門
【English Translation】 English version: For example, if someone's reproductive ability is lost like that of a eunuch (閹本根, yan ben gen - damaged root of reproduction), if their reproductive ability is completely ruined (本根已敗, ben gen yi bai - root is already ruined), is this condition curable or incurable? If it is curable, why not cure it? If it is incurable, how can it be said that all sentient beings possess Buddha-nature? Therefore, we should understand that what the Avatamsaka Sutra (《華嚴》, Hua Yan) cannot cure is a provisional teaching. The Lotus Sutra (《法華》, Fa Hua) can cure it, which is the true teaching. Curable and difficult to cure, this is where the subtlety lies. The so-called subtle connection (結緣妙, jie yuan miao), subtle maturation (成熟妙, cheng shu miao), subtle karma-born (業生妙, ye sheng miao), subtle vow-born (愿生妙, yuan sheng miao), subtle response-born (應生妙, ying sheng miao), subtle inner retinue (內眷屬妙, nei juan shu miao), subtle outer retinue (外眷屬妙, wai juan shu miao), being able to receive subtle teachings, influencing subtle matters, this is why it is called subtle. If we use the five flavors to illustrate this meaning: the Milk Teaching has two retinues, the Separate Teaching and the Perfect Teaching, one coarse and one subtle; the Curd Teaching has only one coarse retinue; the Raw Butter has three coarse and one subtle; the Cooked Butter has two coarse and one subtle; the Lotus Sutra has no coarse retinue, only subtle retinues. This is called the subtle retinue explained by mutual dependence. Furthermore, opening the coarse and revealing the subtle means that other sutras explain the coarse retinue, but they cannot see the Buddha-nature. Now, the Lotus Sutra establishes the inherent nature, confirms the father-son relationship, and is no longer dependent on others. Therefore, Bodhisattva Never Disparaging (常不輕, Chang Bu Qing) deeply understood this meaning, knowing that the direct cause (正因, zheng yin) of all sentient beings will not perish, and dared not disparage them. For all Buddhas of the past, present, or after their extinction, if anyone hears even one verse, they can attain Buddhahood, which means the direct cause does not perish; bowing the head or raising a hand can lead to Buddhahood, which means the contributing cause (緣因, yuan yin) does not perish. All sentient beings possess these three virtues, which is opening the coarse and revealing the subtle, the subtle retinue explained by absolute independence. Fourth, explaining the retinue of the Dharma-gate, as in the Vimalakirti Sutra, 'Bodhisattva Universally Manifesting asked the layman Vimalakirti: Who are your parents, wife, relatives, retinue, officials, people, and friends? Where are your slaves, servants, elephants, horses, and carriages?' Vimalakirti replied: 'Expedient means (方便, fang bian) is the father, wisdom (智度, zhi du) is the mother, all guides are born from this. Dharma-joy (法喜, fa xi) is the wife, compassion (慈悲, ci bei) is the daughter, a good and honest heart is the son, ultimate emptiness (畢竟空寂, bi jing kong ji) is the home, the assembly of disciples is defilement, turning at will, the qualities of the path (道品, dao pin) are good friends, from this one attains perfect enlightenment.' This uses the Dharma-gate as the retinue. If so, the Dharma-gate
不同，深淺有異。
若三藏法門，觀真為實、觀假為權，以此二智滿，即名為佛。佛即導師，慈悲六道即是女，令他善順真諦名為男。得此法時喜，名此為妻。此心中修諸波羅蜜道品等，即是善知識也。
若通教中法門眷屬者，觀諸法如幻、如化，體達即空為實。分別四門，同異為權。於此二智生解，名導師。慈愛眾生為女，令生善直心為男，行六度道品為知識。是為通教中法門眷屬(云云)。
若別教法門恒沙眷屬，真俗合為權，智是父，中實理為母。無量慈善、無量道品、諸波羅蜜通達無滯，道種智分明，觀機識藥，即是別教中眷屬。故《無量義》云：「諸佛法王父，經教夫人母，和合出生諸菩薩子。」《十住毗婆沙》云：「般舟三昧父，大悲無生母，一切諸如來，從此二法生。」《寶性論》云：「大乘信為子，般若以為母，禪胎大悲為乳母。諸佛如實子。」
闡提謗大乘障，外道橫計身中有我障，聲聞怖畏生死障，支佛背舍利益眾生障；菩薩修四法為對治：修信、修般若、修虛空定首楞嚴定、修大悲，得清凈法界，到彼岸，見如來性，生如來家，是佛子也。既道見如來性，生如來家，當知用如來為父也。無量法門，不可說不可說，皆能生佛子(云云)。
若圓教法門明眷屬，自
【現代漢語翻譯】 現代漢語譯本： 不同，有深有淺。 如果以三藏法門來說，將觀照真實視為實，觀照虛假視為權宜之計，用這兩種智慧圓滿，就稱為佛。佛就是導師，慈悲對待六道眾生就是女兒，使他們善良順從真諦就是兒子。得到這種佛法時的喜悅，就稱為妻子。心中修習各種波羅蜜（到達彼岸的方法）和道品（通往覺悟的要素）等，就是善知識。 如果以通教中的法門眷屬來說，觀照諸法如夢幻、如變化，徹底領悟到空性就是真實。分別四門（有門、空門、亦有亦空門、非有非空門）的同與異是權宜之計。對於這兩種智慧產生理解，就稱為導師。慈愛眾生是女兒，使眾生生起善良正直的心是兒子，修行六度（佈施、持戒、忍辱、精進、禪定、智慧）道品是善知識。這就是通教中的法門眷屬。 如果以別教法門恒河沙數般的眷屬來說，真諦和俗諦結合是權宜之計，智慧是父親，中道的真實理體是母親。無量的慈善、無量的道品、各種波羅蜜通達無礙，道種智（瞭解一切道的智慧）分明，觀察根機識別對癥的藥物，這就是別教中的眷屬。所以《無量義經》說：『諸佛是法王父親，經教是夫人母親，和合出生各種菩薩兒子。』《十住毗婆沙論》說：『般舟三昧（常行唸佛三昧）是父親，大悲無生是母親，一切諸如來，從此二法而生。』《寶性論》說：『大乘的信是兒子，般若是母親，禪定是胎，大悲是乳母。諸佛是真實的兒子。』 一闡提（斷絕善根的人）誹謗大乘是障礙，外道橫加揣測身體中有我是障礙，聲聞（小乘修行者）怖畏生死是障礙，支佛（獨覺）背離利益眾生是障礙；菩薩修習四種法門來對治這些障礙：修習信心、修習般若、修習虛空定首楞嚴定、修習大悲，得到清凈的法界，到達彼岸，見到如來性，生在如來家，就是佛子。既然說道見到如來性，生在如來家，應當知道用如來作為父親。無量的法門，不可說不可說，都能生出佛子。 如果以圓教法門來說明眷屬，自身
【English Translation】 English version: Different, with varying depths. If we consider the Tripitaka (Three Baskets) Dharma gate, viewing truth as reality and viewing the provisional as expedient, with these two wisdoms fulfilled, one is called a Buddha. A Buddha is a guide, compassion towards the six realms of beings is the daughter, causing them to be virtuous and compliant with the true meaning is the son. The joy of obtaining this Dharma is called the wife. Cultivating various Paramitas (perfections) and Bodhipaksika-dharmas (factors of enlightenment) etc. in the mind are the good advisors. If we consider the Dharma gate family in the Common Teaching, viewing all dharmas as illusions and transformations, thoroughly understanding emptiness as reality. Distinguishing the similarities and differences of the four gates (existence, emptiness, both existence and emptiness, neither existence nor emptiness) is expedient. Generating understanding of these two wisdoms is called a guide. Loving-kindness towards sentient beings is the daughter, causing them to generate virtuous and upright minds is the son, practicing the Six Perfections and Bodhipaksika-dharmas are the advisors. This is the Dharma gate family in the Common Teaching. If we consider the countless Dharma gate family members in the Distinct Teaching, combining truth and convention is expedient, wisdom is the father, the real substance of the Middle Way is the mother. Limitless charity, limitless Bodhipaksika-dharmas, all Paramitas are unobstructed, the wisdom of the path is clear, observing the capacity and recognizing the appropriate medicine, this is the family in the Distinct Teaching. Therefore, the 'Infinite Meanings Sutra' says: 'All Buddhas are Dharma King fathers, the sutra teachings are lady mothers, harmoniously giving birth to all Bodhisattva sons.' The 'Dasabhumika-Vibhasa' says: 'The Pratyutpanna Samadhi (Samadhi of constant walking and mindfulness of the Buddha) is the father, great compassion without arising is the mother, all Tathagatas (Thus Come Ones), are born from these two dharmas.' The 'Ratnagotravibhaga' says: 'Faith in the Mahayana is the son, Prajna (wisdom) is the mother, Dhyana (meditation) is the womb, great compassion is the wet nurse. All Buddhas are true sons.' An Icchantika (one who has severed their roots of goodness) slandering the Mahayana is an obstacle, a heretic arbitrarily speculating that there is a self in the body is an obstacle, a Sravaka (Hearer) fearing birth and death is an obstacle, a Pratyekabuddha (Solitary Buddha) turning away from benefiting sentient beings is an obstacle; Bodhisattvas cultivate four dharmas to counteract these obstacles: cultivating faith, cultivating Prajna, cultivating the Samadhi of Empty Space and the Surangama Samadhi, cultivating great compassion, obtaining a pure Dharma realm, reaching the other shore, seeing the Buddha-nature, being born into the family of the Tathagata, is a Buddha-son. Since it is said to see the Buddha-nature and be born into the family of the Tathagata, one should know to use the Tathagata as the father. Limitless Dharma gates, unspeakable and unspeakable, can all give birth to Buddha-sons. If we use the Perfect Teaching Dharma gate to explain the family, one's own
行三諦、一諦為實。化他一諦、三諦為權。隨情一諦、三諦為權。隨智三諦、一諦為實。從此不思議生解，一心具萬行之善為男，無緣大慈為女。開佛知見生喜為妻，非凈非垢等中道、道品、六波羅蜜為善知識。如是等實相，圓極法門以為眷屬。初住之中，便成正覺；能八相化物，即是導師。前來諸法門既粗，生諸導師亦粗。今法門眷屬既妙，所生導師亦妙也。
用此意歷五味教者：乳教一粗一妙。酪教但有一粗。生蘇有三粗一妙。熟蘇有二粗一妙。《法華》但有一妙。待粗意竟。
諸經妙者自妙、粗者自粗。今經非但妙者為妙，亦無復有粗，絓是前來諸粗，悉皆決了，為一平等大慧妙法門也。絕待意竟。
五、觀心眷屬者，即為六：一、愛心；二、見心；四則四教也。
愛心眷屬者，無明為父，癡愛為母，出生煩惱之子孫。以貪著、憶想，欲得心中法門，魔鬼便入。如媚女思想，邪媚媚之。行人亦爾，憶想偏邪，邪物得入，以鬼力故，或生權解，或生實解。邪解生，故鬼導師生，起鬼慈善，著邪法喜，行邪六度道品，得邪辯，心明口利，說諸法門，即愛心眷屬也。邪相既利，發得四見，見心推畫，作諸法門。心所見處為實，同他為權。心起愛為女，心分別為男。如是心中，修六度為道品，
【現代漢語翻譯】 現代漢語譯本： 行持三諦（sātya，真諦、俗諦、中諦）時，認為一諦為實，化導他人時，認為一諦是權宜之說，三諦是權宜之說。隨順眾生根性時，認為一諦是權宜之說，三諦是權宜之說。隨順智慧之人時，認為三諦為實，一諦為實。從這種不可思議的境界生起理解，一心具足萬行之善為男性的象徵，無緣大慈為女性的象徵。開啟佛的知見，心生歡喜為妻子，非凈非垢等中道、道品、六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）為善知識。像這樣等同於實相，圓滿至極的法門作為眷屬。在初住位中，便成就正覺；能夠以八相成道化度眾生，就是導師。之前的各種法門既然粗淺，所產生的諸位導師也粗淺。現在這個法門的眷屬既然精妙，所產生的導師也精妙。
用這個意思來歷經五味教（佛教的五個時期）的判釋：乳教有一粗一妙。酪教只有一粗。生蘇有三粗一妙。熟蘇有二粗一妙。《法華經》（Saddharma Puṇḍarīka Sūtra）只有一妙。等待粗淺的意義完結。
諸經中精妙的自然精妙，粗淺的自然粗淺。現在這部經不僅精妙的為精妙，而且沒有粗淺的，凡是之前的各種粗淺，全部都徹底解決，成為一個平等大慧的精妙法門。絕待的意義完結。
五、觀心眷屬，即為六種：一、愛心；二、見心；四則代表四教（藏、通、別、圓）。
愛心眷屬，以無明（avidyā，對事物真相的迷惑）為父，癡愛為母，出生煩惱的子孫。因為貪著、憶念、想要得到心中的法門，魔鬼便會趁虛而入。就像妖媚的女子心懷邪念，邪媚之氣就會纏繞她。修行人也是這樣，如果憶念偏頗邪惡，邪物就會趁機進入，因為鬼的力量，或者產生權宜之解，或者產生真實之解。邪解產生，所以鬼導師產生，發起鬼的慈善，執著于邪法的喜悅，行持邪的六度道品，得到邪的辯才，心明口利，宣說各種法門，這就是愛心眷屬。邪相既然厲害，就會引發四種邪見，見心推波助瀾，製造各種法門。心中所見之處認為是真實的，與他人相同之處認為是權宜的。心中生起愛念為女，心中分別思量為男。像這樣在心中，修六度作為道品。
【English Translation】 English version: When practicing the Three Truths (sātya, including the Truth of Suffering, the Truth of the Accumulation of Suffering, and the Truth of the Cessation of Suffering), one Truth is considered real. When transforming others, one Truth is considered expedient, and the Three Truths are considered expedient. When following the inclinations of sentient beings, one Truth is considered expedient, and the Three Truths are considered expedient. When following the wise, the Three Truths are considered real, and one Truth is considered real. From this inconceivable state arises understanding. The goodness of one mind possessing myriad practices is a symbol of masculinity, and boundless great compassion is a symbol of femininity. Opening the Buddha's knowledge and vision and generating joy is the wife. Non-purity and non-defilement, such as the Middle Way, the Factors of Enlightenment, and the Six Perfections (ṣaṭ-pāramitā, including generosity, morality, patience, diligence, concentration, and wisdom), are good teachers. Such is the reality, the ultimate Dharma gate, regarded as family. Within the initial stage of abiding, one attains perfect enlightenment; being able to transform beings through the Eight Aspects of Enlightenment is the guide. Since the previous Dharma gates were coarse, the generated guides were also coarse. Now that the family of this Dharma gate is exquisite, the generated guides are also exquisite.
Using this meaning to interpret the Five Flavors of Teaching (the five periods of the Buddha's teachings): the Milk Teaching has one coarse and one exquisite. The Curd Teaching has only one coarse. The Raw Butter has three coarse and one exquisite. The Cooked Butter has two coarse and one exquisite. The Lotus Sutra (Saddharma Puṇḍarīka Sūtra) has only one exquisite. Waiting for the coarse meaning to end.
Among the sutras, the exquisite are naturally exquisite, and the coarse are naturally coarse. This sutra is not only exquisite as exquisite, but also has no coarse aspects. All the previous coarse aspects are completely resolved, becoming an equal and great wisdom exquisite Dharma gate. The meaning of absolute relativity ends.
Five, contemplating the family of the mind, which is sixfold: one, the mind of love; two, the mind of views; the four represent the Four Teachings (Tripitaka, Common, Distinct, and Perfect).
The family of the mind of love takes ignorance (avidyā, delusion about the true nature of things) as the father, and deluded love as the mother, giving birth to the descendants of afflictions. Because of greed, attachment, and wanting to obtain the Dharma gate in the mind, demons will enter. Like a seductive woman with evil thoughts, evil seduction will entangle her. Practitioners are the same; if their recollections are biased and evil, evil things will take the opportunity to enter. Because of the power of the demons, they may generate expedient understanding or real understanding. Because evil understanding arises, evil guides arise, initiating evil charity, clinging to the joy of evil Dharma, practicing the evil Six Perfections and Factors of Enlightenment, obtaining evil eloquence, with clear minds and sharp tongues, expounding various Dharma gates. This is the family of the mind of love. Since the evil aspects are powerful, they will trigger the Four Evil Views, and the mind of views will fuel them, creating various Dharma gates. What the mind sees is considered real, and what is the same as others is considered expedient. The arising of love in the mind is the female, and the discriminating thought in the mind is the male. In this way, in the mind, practicing the Six Perfections as the Factors of Enlightenment.
是名見心眷屬。何者？此之見愛，不識己心苦、集，妄謂道、滅！不知字與非字，如蟲食木，偶得法門之名，有名無義，豈非愛見耶？若能觀心，識愛見心皆是因緣生法；無常生滅，即有四番觀心眷屬。如《中論》偈云：「因緣生法，即空、即假、即中。」仍於四觀，各明眷屬，準前可知。
判五觀心為粗，后一觀心為妙。又決粗論妙，人尚不自識己愛見心是因緣生，何能識因緣心，即空、即假？尚不識空、假，何能魔界即佛界，于見不動，修三十七品耶？今觀愛即是法性，觀見不動，修三十七品，魔界見界即是佛界，于非字中而能知字，行於非道，通達佛道，於一切法無不是妙。
明事眷屬，伏聽學文字人；明法門眷屬，伏行教人；明觀心眷屬，伏觀心坐禪人。三種法門，並過其聞見(云云)。
○第十、功德利益者，只功德利益，一而無異；若分別者，自益名功德，益他名利益(云云)。此為四：一、利益來意。二、正說中利益。三、流通中利益。四、觀心中利益。
一、利益來意者，諸佛所為，未嘗空過。《釋論》云：「佛入王三昧，前放光度前者，後放光度後者。」譬如網魚，前獲、后獲，見光聞法，皆不唐捐。《凈名》云：「法寶普照而雨甘露。」即身口兩益也。《華嚴》、《思
【現代漢語翻譯】 現代漢語譯本：這就是所謂的見心眷屬。什麼是見心眷屬呢？就是這種見解上的貪愛，不認識自己內心的苦和苦的根源（集），錯誤地認為某些東西是真理（道）和解脫（滅）！不知道什麼是正確的文字和錯誤的文字，就像蟲子啃食木頭一樣，偶然得到了佛法名相，有名無實，這難道不是貪愛和錯誤的見解嗎？如果能夠觀照內心，認識到貪愛和錯誤的見解都是因緣所生的法，是無常生滅的，那麼就有了四種觀心眷屬。如《中論》的偈頌所說：『因緣所生法，即是空，即是假，即是中。』仍然在這四種觀照中，各自說明眷屬，參照前面的內容就可以理解。
判斷前五種觀心方法是粗淺的，后一種觀心方法是精妙的。進一步說，即使是粗淺的理論，人們尚且不能認識到自己的貪愛和錯誤的見解是因緣所生的，又怎麼能認識到因緣所生的心，就是空、就是假呢？尚且不認識空和假，又怎麼能明白魔界就是佛界，在見解上不動搖，修習三十七道品呢？現在觀照貪愛就是法性，觀照見解不動搖，修習三十七道品，魔界和見解之界就是佛界，在錯誤的文字中也能知道正確的文字，行走在非正道上，也能通達佛道，對於一切法沒有不是精妙的。
說明事眷屬，是爲了降伏聽聞學習文字的人；說明法門眷屬，是爲了降伏修行教導他人的人；說明觀心眷屬，是爲了降伏觀心坐禪的人。這三種法門，都超過了通過聽聞和見解所能獲得的（如前所述）。
第十，功德利益，功德和利益，本質上是一樣的，沒有區別；如果加以區分，自己受益叫做功德，使他人受益叫做利益（如前所述）。這裡分為四種：一、利益來意。二、正說中的利益。三、流通中的利益。四、觀心中的利益。
一、利益來意，諸佛所做的事情，沒有白費的。《釋論》說：『佛入于王三昧，先前放光是爲了度化先來的人，後來放光是爲了度化後來的人。』譬如用網捕魚，前面捕獲，後面也捕獲，見到光明，聽聞佛法，都不會白白浪費。《維摩詰經》說：『法寶普照，降下甘露。』就是身和口兩方面的利益。《華嚴經》、《思益經》等經典中都這樣說。
【English Translation】 English version: This is what is called 'seeing-mind's retinue'. What is 'seeing-mind's retinue'? It is this kind of attachment in views, not recognizing the suffering (苦, duhkha) and its origin (集, samudaya) in one's own mind, falsely claiming certain things as truth (道, marga) and liberation (滅, nirodha)! Not knowing what are correct words and incorrect words, like worms eating wood, accidentally obtaining the names of Dharma teachings, having names without substance, isn't this attachment and wrong views? If one can observe the mind, recognizing that attachment and wrong views are all conditioned (因緣, hetu-pratyaya) phenomena, impermanent (無常, anitya) arising and ceasing, then there are four kinds of 'observing-mind's retinue'. As the verse in the Madhyamaka-karika (《中論》) says: 'Conditioned phenomena are emptiness (空, sunyata), are provisional (假, prajna), are the Middle Way (中, madhyama)'. Still, in these four kinds of observation, each explains the retinue, which can be understood by referring to the previous content.
Judging the first five kinds of mind-observation methods as coarse, and the last kind of mind-observation method as subtle. Furthermore, even with coarse theories, people are still unable to recognize that their own attachment and wrong views are conditioned phenomena, how can they recognize that the conditioned mind is emptiness and is provisional? Not even recognizing emptiness and provisionality, how can they understand that the realm of demons is the realm of Buddhas, remaining unmoved in views, and cultivating the Thirty-Seven Factors of Enlightenment (三十七品, saptatrimsad-bodhipaksika-dharma)? Now, observing attachment as Dharma-nature (法性, dharmata), observing views without wavering, cultivating the Thirty-Seven Factors of Enlightenment, the realm of demons and the realm of views are the realm of Buddhas, being able to know the correct words in the incorrect words, walking on the non-path, and being able to penetrate the Buddha-path, for all dharmas, there is nothing that is not subtle.
Explaining the retinue of affairs is to subdue those who listen and learn words; explaining the retinue of Dharma-gates is to subdue those who practice teaching others; explaining the retinue of mind-observation is to subdue those who observe the mind and practice meditation. These three kinds of Dharma-gates all surpass what can be obtained through hearing and seeing (as mentioned before).
Tenth, Merit and Benefit: Merit and benefit are essentially the same, without difference; if distinguished, benefiting oneself is called merit (功德, punya), benefiting others is called benefit (利益, artha) (as mentioned before). Here, it is divided into four types: First, the benefit of the intention of coming. Second, the benefit in the main discourse. Third, the benefit in the circulation. Fourth, the benefit in the mind-observation.
First, the benefit of the intention of coming: What the Buddhas do is never in vain. The Mahaprajnaparamita-sastra (《釋論》) says: 'The Buddha enters the King Samadhi, the previous emission of light is to liberate those who came first, and the later emission of light is to liberate those who came later.' Like fishing with a net, catching in the front and catching in the back, seeing the light and hearing the Dharma, none is wasted. The Vimalakirti Sutra (《維摩詰經》) says: 'The Dharma-treasure shines universally and rains down sweet dew.' This is the benefit of both body and mouth. The Avatamsaka Sutra (《華嚴經》), the Sri-mala-devi-simhanada Sutra (《思益經》), and other sutras all say this.
益》並云：放光破慳、破瞋、破癡等。具如彼說。今經四大弟子，領佛開三顯一之益。佛言：如來複有無量功德，汝等說不能盡。譬如大云起於世間，譬形益也。興雷耀電，譬神通益也。其雨普等，譬說法益也。而諸草木各得生長，即是四種眷屬，皆沾七益。故次明利益妙也。
二、正說利益，又為三：先、論遠益。次、論近益。三、論當文益。
遠益者，即大通佛所十六王子，助化宣揚，雙擊毒天二鼓。善生有淺深，惑死有奢促。始人天善，終至大樹，淺益也。始初心最實，終後心最實，深益也。始破不善，終破塵沙，奢死也。始破無明，終亦破無明，促死也。死之奢、促，是毒鼓之力；善生淺、深，天鼓之力。故文云：破有法王，出現於世，隨眾生欲，而為說法。即二鼓之文義也。破有義如前說。
說法益義，今當說，略為七益：一、二十五有果報益，亦名地上清涼益。二、二十五有因華開敷益，亦名小草益。三、真諦三昧析法益，亦名中草益。四、俗諦三昧五通益，亦名上草益。五、真諦三昧體法益，亦名小樹益。六、俗諦三昧六通益，亦名大樹益。七、中道王三昧益，亦名最實事益。若二十五有因果益，堪為業生眷屬。若真諦三昧體析益，堪為愿生眷屬。若俗諦三昧五通六通益，堪為神通
【現代漢語翻譯】 現代漢語譯本： 《益》中說：『放出光明，破除慳吝、嗔恚、愚癡等。』具體內容如彼處所說。現在《法華經》中的四大弟子，領悟了佛陀開三顯一的利益。佛說：『如來還有無量功德，你們說也說不盡。』譬如大云興起於世間，這是譬喻形態上的利益。興起雷聲，閃耀電光，這是譬喻神通的利益。雨水普遍平等地降下，這是譬喻說法的利益。而各種草木各自得到生長，這就是四種眷屬，都沾染了七種利益。』所以接下來闡明利益的妙處。
二、正式宣說利益，又分為三部分：首先，論述遠益。其次，論述近益。第三，論述本文的利益。
遠益，指的是大通智勝佛時的十六位王子，幫助教化宣揚佛法，同時敲擊毒天二鼓。善根的產生有深淺之分，迷惑死亡的時間有長短之別。開始時種下人天善根，最終到達大樹的境界，這是淺益。開始時初心最為真實，最終後心也最為真實，這是深益。開始時破除不善，最終破除塵沙惑，這是長時的死亡。開始時破除無明，最終也破除無明，這是短時的死亡。死亡的長短，是毒鼓的力量；善根產生有深淺，是天鼓的力量。所以經文中說：『破除有法之王（指佛），出現於世間，隨順眾生的慾望，而為他們說法。』這就是二鼓的文義。破除有法的含義如前所述。
說法的利益，現在應當說明，簡略地分為七種利益：第一，二十五有（指欲界、色界、無色界眾生所居住的二十五種境界）的果報利益，也稱為地上清涼益。第二，二十五有的因華開敷利益，也稱為小草益。第三，真諦三昧（證悟空性的禪定）的析法益，也稱為中草益。第四，俗諦三昧（證悟世俗諦的禪定）的五通益，也稱為上草益。第五，真諦三昧的體法益，也稱為小樹益。第六，俗諦三昧的六通益，也稱為大樹益。第七，中道王三昧（證悟中道實相的禪定）的利益，也稱為最實事益。如果說二十五有的因果利益，可以作為業生眷屬的利益。如果說真諦三昧的體法和析法利益，可以作為愿生眷屬的利益。如果說俗諦三昧的五通和六通利益，可以作為神通
【English Translation】 English version: The 『Benefits』 section says: 『Releasing light, breaking parsimony, anger, ignorance, etc.』 The details are as described there. Now, the four great disciples in this sutra understand the benefit of the Buddha revealing the One Vehicle from the Three Vehicles. The Buddha said: 『The Tathagata (如來) [Thus Come One] also has immeasurable merits, which you cannot fully describe.』 It is like a great cloud rising in the world, which is a metaphor for the benefit of form. The rising of thunder and the flashing of lightning are metaphors for the benefit of supernatural powers. The rain falls universally and equally, which is a metaphor for the benefit of Dharma teaching. And various grasses and trees each grow, which are the four kinds of retinue, all benefiting from the seven benefits.』 Therefore, the following explains the wonderfulness of the benefits.
- The formal explanation of benefits is divided into three parts: First, discussing the distant benefits. Second, discussing the near benefits. Third, discussing the benefits in this text.
The distant benefits refer to the sixteen princes during the time of the Great Universal Wisdom Excellence Buddha (大通智勝佛). They helped to teach and propagate the Dharma, and simultaneously struck the two drums of poison and heaven. The generation of good roots has depths and shallows, and the time of delusion and death has long and short durations. Initially planting the good roots of humans and devas (天) [gods], and ultimately reaching the state of a great tree, is a shallow benefit. Initially, the initial mind is most real, and ultimately, the later mind is also most real, which is a deep benefit. Initially breaking unwholesomeness, and ultimately breaking the defilements of dust and sand, is a long death. Initially breaking ignorance, and ultimately also breaking ignorance, is a short death. The length of death is the power of the poison drum; the depth of the generation of good roots is the power of the heaven drum. Therefore, the sutra says: 『The king who breaks the existence of Dharma (破有法王) [referring to the Buddha], appears in the world, according to the desires of sentient beings, and teaches the Dharma for them.』 This is the meaning of the two drums. The meaning of breaking the existence of Dharma is as previously explained.
The benefit of teaching the Dharma should now be explained, briefly divided into seven benefits: First, the benefit of the karmic retribution of the Twenty-Five Existences (二十五有) [the twenty-five realms where beings in the desire, form, and formless realms reside], also known as the benefit of coolness on the ground. Second, the benefit of the blossoming of the causes of the Twenty-Five Existences, also known as the benefit of small grass. Third, the benefit of analyzing the Dharma in the Samadhi (三昧) [meditative state] of True Reality (真諦), also known as the benefit of middle grass. Fourth, the benefit of the Five Supernatural Powers (五通) in the Samadhi of Conventional Truth (俗諦), also known as the benefit of upper grass. Fifth, the benefit of embodying the Dharma in the Samadhi of True Reality, also known as the benefit of small trees. Sixth, the benefit of the Six Supernatural Powers (六通) in the Samadhi of Conventional Truth, also known as the benefit of large trees. Seventh, the benefit of the Samadhi of the King of the Middle Way (中道王三昧), also known as the benefit of the most real thing. If the benefit of the causes and effects of the Twenty-Five Existences can be considered the benefit of the retinue born from karma. If the benefit of embodying and analyzing the Dharma in the Samadhi of True Reality can be considered the benefit of the retinue born from vows. If the benefit of the Five and Six Supernatural Powers in the Samadhi of Conventional Truth can be considered the supernatural powers
眷屬。若中道王三昧益，堪為應生眷屬。私謂應有四雙、八益，直是開前、合後，故言七益。若開后合前，亦是七益；前後俱開，即是八益，所謂中道次第益，中道不次第益。若前後俱合，則是六益(云云)。
已略說七益竟，今更廣開為十益：一、果益。二、因益。三、聲聞益。四、緣覺益。五、六度益。六、通益。七、別益。八、圓益。九、變易益。十、實報益。
果益者，即二十五有果報益也。有八大地獄：謂阿鼻、想、黑繩、眾合、叫喚、大叫喚、焦熱、大焦熱。一一各有十六小獄為眷屬，合一百三十六所。此正地獄，在地下二萬由旬。其傍地獄，或在地上、或在鐵圍山間。傍輕正重，重者遍歷百三十六，中者不遍，下者復減。其中眾生，常為熱苦所逼，不可具說，聞者驚怖。《四解脫經》稱為火涂，初入初出，兩時可化。其中罪人，宿世善根，可發關宜。而為聖人赴對應之，或蒙光照、或注雨滅火、或調達婆藪開示說法，熱悶甦醒，身體清涼，獲冥、顯兩益，諸苦得息。八寒冰，謂阿波波等，亦有百三十六所，乃至得冥、顯兩益，溫暖適身，是為地獄果上得清涼益也。
畜生者，略有三種：水、陸、空。陸有三品：重者土內，不見光明；中者，山林；輕者，人所畜養。強者伏弱，飲血啖
【現代漢語翻譯】 現代漢語譯本 眷屬。如果中道王三昧（一種禪定狀態）有益，就堪稱為應生的眷屬。我個人認為應有四雙八輩之人受益，這只是將前後的利益展開或合併，所以說是七益。如果將後面的利益展開，前面的利益合併，也是七益；如果前後都展開，就是八益，也就是所謂的中道次第益，中道不次第益。如果前後都合併，那就是六益（以上是我的理解）。
已經簡略地說了七益，現在更廣泛地展開為十益：一、果益。二、因益。三、聲聞益（聽聞佛法而悟道者之益）。四、緣覺益（通過觀察因緣而悟道者之益）。五、六度益（佈施、持戒、忍辱、精進、禪定、智慧之益）。六、通益（神通之益）。七、別益（個別根器之益）。八、圓益（圓滿之益）。九、變易益（改變生死之益）。十、實報益（真實果報之益）。
果益，就是二十五有（三界中的二十五種生存狀態）的果報之益。有八大地獄：分別是阿鼻地獄（無間地獄）、想地獄、黑繩地獄、眾合地獄、叫喚地獄、大叫喚地獄、焦熱地獄、大焦熱地獄。每一個大地獄各有十六個小地獄作為眷屬，總共一百三十六所。這些是真正的地獄，位於地下二萬由旬（古印度長度單位）。其傍地獄，有的在地上，有的在鐵圍山（環繞世界的山）之間。傍地獄的罪輕，正地獄的罪重，罪重的人要遍歷一百三十六所地獄，罪中等的人不能遍及所有地獄，罪輕的人受苦更少。其中的眾生，常常被熱苦所逼迫，無法詳細描述，聽者都會感到驚恐。《四解脫經》稱之為火涂，剛進入和剛出來的時候，這兩段時間可以教化。其中的罪人，如果宿世有善根，可以啓發他們的善心。於是聖人應機赴感，或者用光明照耀他們，或者降雨滅火，或者像調達（Devadatta）和婆藪仙人（Vasudeva）那樣開示說法，讓他們從熱悶中甦醒，身體清涼，獲得冥、顯兩方面的利益，各種痛苦得以止息。八寒冰地獄，比如阿波波地獄等，也有百三十六所，乃至獲得冥、顯兩方面的利益，感到溫暖舒適，這就是在地獄的果報上得到清涼的利益。
畜生道，大致有三種：水生、陸生、空生。陸生動物有三品：罪業重的在土裡，不見光明；罪業中等的在山林；罪業輕的被人所畜養。強者欺負弱者，飲血食肉。
【English Translation】 English version Retinue. If the Samadhi of the Middle Way King benefits, it is worthy to be a retinue that should be born. I personally believe that there should be four pairs and eight types of people who benefit. This is simply expanding or merging the previous and subsequent benefits, so it is called the Seven Benefits. If the subsequent benefits are expanded and the previous benefits are merged, it is also the Seven Benefits; if both the previous and subsequent are expanded, it is the Eight Benefits, which are the so-called Sequential Benefits of the Middle Way and Non-Sequential Benefits of the Middle Way. If both the previous and subsequent are merged, then it is the Six Benefits (this is my understanding).
Having briefly explained the Seven Benefits, now I will expand them further into Ten Benefits: 1. Benefit of Result. 2. Benefit of Cause. 3. Benefit of Sravakas (those who attain enlightenment by hearing the Buddha's teachings). 4. Benefit of Pratyekabuddhas (those who attain enlightenment through observing conditions). 5. Benefit of the Six Paramitas (generosity, morality, patience, diligence, concentration, and wisdom). 6. Benefit of Supernatural Powers. 7. Benefit of Specific Capacities. 8. Benefit of Perfection. 9. Benefit of Transformation. 10. Benefit of the Real Reward.
The Benefit of Result is the benefit of the karmic retribution of the Twenty-Five Existences (the twenty-five states of existence in the Three Realms). There are Eight Great Hells: namely Avici Hell (Hell of Incessant Suffering), Thought Hell, Black Rope Hell, Conglomerate Hell, Crying Hell, Great Crying Hell, Burning Hell, and Great Burning Hell. Each Great Hell has sixteen small hells as its retinue, totaling one hundred and thirty-six places. These are the true hells, located twenty thousand yojanas (an ancient Indian unit of length) underground. The peripheral hells are either on the ground or in the Iron Ring Mountains (mountains surrounding the world). The sins in the peripheral hells are lighter, and the sins in the true hells are heavier. Those with heavy sins must traverse all one hundred and thirty-six hells, those with moderate sins cannot reach all hells, and those with light sins suffer even less. The beings within them are constantly tormented by the suffering of heat, which cannot be fully described, and listeners will be terrified. The 'Four Liberations Sutra' calls it the Fire Path, and it is possible to transform them during the initial entry and exit. If the sinners within have good roots from past lives, their good intentions can be awakened. Therefore, the sages respond to their needs, either illuminating them with light, or extinguishing the fire with rain, or like Devadatta and Vasudeva, expounding the Dharma, allowing them to awaken from the heat and stuffiness, their bodies cool, obtaining both hidden and manifest benefits, and all suffering ceases. The Eight Cold Ice Hells, such as the Arbuda Hell, also have one hundred and thirty-six places, and they also obtain both hidden and manifest benefits, feeling warm and comfortable. This is the benefit of obtaining coolness in the karmic retribution of hell.
The animal realm roughly has three types: aquatic, terrestrial, and aerial. Terrestrial animals have three grades: those with heavy karma are in the soil, not seeing the light; those with moderate karma are in the mountains and forests; those with light karma are domesticated by humans. The strong bully the weak, drinking blood and eating flesh.
肉，怖畏百端。《四解脫經》稱為血涂。其中眾生，先世善根，可發關宜。聖人赴對應之，得無所畏，獲冥、顯兩益，是為畜生果上清涼益也。
餓鬼者，或居海渚、或在人間山林中、或似人形、或似獸形。重者飢火節焰，不聞漿水之名；中者伺求盪滌，膿血糞穢；輕者時薄一飽，加以刀杖驅逼，塞海填河。《四解脫》稱為刀涂。其中眾生，先世善根，可發關宜。聖人赴對應之，手出香乳，施令飽滿，獲冥、顯兩益，是為餓鬼果上清涼益也。
阿修羅者，或居半須彌巖窟、或大海邊、或大海底。與諸天為憾，恒懷怖畏，雷鳴謂為天鼓，龍雨變成刀劍。此中眾生，先世善根，可發關宜。聖人赴對應之，軟言調伏，獲冥、顯兩益，是為阿修羅果上清涼益也。
四天下人雖果報勝劣，俱有生、老、病、死，同是輕報泥犁。其中眾生，先世善根，可發關宜。聖人赴對應之，令所離得離，所求得求，獲冥、顯兩益也。
六慾天者，地天別有修羅鬥戰之難，通有五衰死相苦等地獄。其中諸天，先世善根，可發關宜。聖人赴對應之，令獲冥、顯兩益也。
四禪、梵王、無想、那含等色天，雖無地獄諸苦，而為色所籠。若命盡時，不樂入禪，風觸吹身，唯除眼識，余皆有苦。其中諸天，先世善根，可發
【現代漢語翻譯】 現代漢語譯本： 肉，是各種恐懼的根源。《四解脫經》稱之為血涂（指充滿血污的境地）。其中的眾生，如果前世有善根，可以引發合適的機緣。聖人應機施教，使他們獲得無所畏懼的境界，得到冥、顯兩方面的利益，這就是畜生道果報上的清涼利益。 餓鬼，有的居住在海邊，有的在人間的山林中，有的像人形，有的像獸形。罪業重的，被飢火煎熬，聽不到漿水這個詞；罪業中等的，伺機尋找被盪滌的膿血糞便；罪業輕的，偶爾能得到一點食物，還要遭受刀杖驅趕逼迫，被迫去填塞海洋河流。《四解脫》稱之為刀涂（指充滿刀劍的境地）。其中的眾生，如果前世有善根，可以引發合適的機緣。聖人應機施教，手中涌出香乳，施捨給他們使其飽滿，獲得冥、顯兩方面的利益，這就是餓鬼道果報上的清涼利益。 阿修羅，有的居住在半須彌山的巖洞里，有的在大海邊，有的在大海底下。他們與諸天為敵，總是懷有恐懼，雷鳴聲都以為是天鼓，下雨也變成刀劍。這些眾生，如果前世有善根，可以引發合適的機緣。聖人應機施教，用柔和的語言調伏他們，獲得冥、顯兩方面的利益，這就是阿修羅道果報上的清涼利益。 四大部洲的人，雖然果報有優劣，但都有生、老、病、死，都屬於輕微的地獄果報。這些眾生，如果前世有善根，可以引發合適的機緣。聖人應機施教，使他們脫離所要脫離的，得到所要求的，獲得冥、顯兩方面的利益。 六慾天的天人，地居天還有與阿修羅戰鬥的災難，普遍有五衰相現的痛苦，如同地獄一般。這些天人，如果前世有善根，可以引發合適的機緣。聖人應機施教，使他們獲得冥、顯兩方面的利益。 四禪天、梵天、無想天、那含天等色界天，雖然沒有地獄諸苦，但被色界所束縛。如果壽命將盡時，不喜歡進入禪定，風吹動身體，除了眼識外，其餘都有痛苦。這些天人，如果前世有善根，可以引發...
【English Translation】 English version: Meat is the source of all kinds of fears. The 'Four Liberations Sutra' calls it 'blood-smeared' (referring to a realm filled with blood and filth). Among these beings, if they have good roots from previous lives, suitable opportunities can be triggered. The sage responds accordingly, enabling them to attain a state of fearlessness and receive both unseen and visible benefits. This is the cooling benefit on the karmic result of the animal realm. Pretas (hungry ghosts) either dwell on seashores, in mountains and forests in the human realm, resemble human forms, or resemble animal forms. Those with heavy karma are tormented by the fire of hunger, unable to even hear the word 'broth'; those with medium karma seek out washed-away pus, blood, feces, and filth; those with light karma occasionally receive a meager meal, but are also subjected to being driven and forced with knives and staves, compelled to fill up oceans and rivers. The 'Four Liberations' calls it 'knife-smeared' (referring to a realm filled with swords). Among these beings, if they have good roots from previous lives, suitable opportunities can be triggered. The sage responds accordingly, with fragrant milk flowing from their hands, bestowing it upon them to be satiated, obtaining both unseen and visible benefits. This is the cooling benefit on the karmic result of the preta realm. Asuras (demi-gods) either dwell in caves on the side of Mount Sumeru, by the sea, or at the bottom of the sea. They are enemies with the devas (gods), always harboring fear, mistaking the sound of thunder for heavenly drums, and rain turning into swords. Among these beings, if they have good roots from previous lives, suitable opportunities can be triggered. The sage responds accordingly, pacifying them with gentle words, obtaining both unseen and visible benefits. This is the cooling benefit on the karmic result of the asura realm. The people of the four continents, although their karmic rewards are superior or inferior, all have birth, old age, sickness, and death, and all belong to the minor hell realms. Among these beings, if they have good roots from previous lives, suitable opportunities can be triggered. The sage responds accordingly, enabling them to be liberated from what they need to be liberated from, and to obtain what they seek, obtaining both unseen and visible benefits. The devas (gods) of the six desire heavens, the earth-dwelling devas still have the difficulty of fighting with the asuras, and universally have the suffering of the five signs of decay appearing, like hell. Among these devas, if they have good roots from previous lives, suitable opportunities can be triggered. The sage responds accordingly, enabling them to obtain both unseen and visible benefits. The form realm devas such as those in the four dhyana heavens, Brahma heavens, the Heaven of Non-Perception, and the Anagamin heavens, although they do not have the sufferings of the lower realms, are bound by the form realm. If their lifespan is about to end, they do not enjoy entering into dhyana (meditative absorption), the wind touches their bodies, and except for the eye consciousness, all others experience suffering. Among these devas, if they have good roots from previous lives, opportunities can be triggered...
關宜。聖人赴對應之，令獲冥、顯兩益也。
四空諸天，雖無慾色界等苦，如瘡、如癰、如癡、如箭入體，成就細煩惱。其中諸天，先世善根，可發關宜。聖人赴對應之，令獲冥顯兩益。
此清涼益，合而言之，蓋由凡聖慈善根力；別而言之，本由菩薩初觀二十五有所防之惡而起于悲，觀二十五能防之善而起于慈，以此慈悲熏王三昧，不捨眾生，赴對關宜，令得利益。
《大經》明二十五三昧破二十五有者，十番之一，意略如此也。
二番二十五有修因益者，夫自、他因果，各隨義便，互舉一邊，說之則易。前果報益，處所、時節不同，不得一身備論諸益，從多人多處易顯。若明因益，一人之心起無量業，其義易顯。故約一人明二十五有因益也。云何因益？四因壞益，二十一因成益；或一因壞益，一因成益，二十三亦成亦壞益。
若無戒自制，縱其身口，作四趣業，名地獄人。若舍惡持戒，名見天人。但禁戒嚴峻，遇緣動退，則惡業還興。或四重五逆，焚燬塔寺，此心生時，惡起戒沒，是業熟成，必墮惡道。欲離此心，成就戒、善，此有可發關宜之機，感無垢三昧赴對應之。噁心豁破，地獄因息，得冥顯兩益(云云)。今人雖入道場懺悔，噁心不轉，則惡業不壞。惡業不壞，得繩不斷
【現代漢語翻譯】 現代漢語譯本：關於關宜（指眾生得度的機緣）。聖人應機施教，使眾生獲得冥益（暗中的利益）和顯益（明顯的利益）。
四空諸天（指色界以上四種無色天的眾生），雖然沒有欲愛等痛苦，但仍有如瘡、如癰、如癡、如箭入體般的細微煩惱。這些天人，由於前世的善根，可以引發關宜。聖人應機施教，使他們獲得冥益和顯益。
這種清涼的利益，總的來說，是由於凡夫和聖人的慈善根力；具體來說，根本在於菩薩最初觀察二十五有（指三界中的二十五種存在狀態）所防的惡行而生起悲心，觀察二十五有能防的善行而生起慈心，用這種慈悲熏修王三昧（指一種高級的禪定），不捨棄眾生，應機施教，使他們獲得利益。
《大經》（指《大般涅槃經》）闡明用二十五三昧（指二十五種禪定）破除二十五有，這是十番（指十種不同的修行方法）之一，大意如此。
第二番是二十五有修因益（指通過修行而獲得的利益）。自身和他人的因果，各自根據義理的方便，互相舉出一方面來說明，就容易理解。前面的果報益，由於處所、時節不同，不能在一個人身上完全論述各種利益，從多數人多數地方容易顯現。如果闡明因益，一個人的心中生起無量業，這個道理容易顯現。所以用一個人來說明二十五有的因益。什麼是因益？四因（指四種產生痛苦的原因）壞滅的利益，二十一因（指二十一種導致善果的原因）成就的利益；或者一因壞滅的利益，一因成就的利益，二十三種既成就又壞滅的利益。
如果沒有戒律的自我約束，放縱身口，造作四趣（指地獄、餓鬼、畜生、阿修羅四惡道）的惡業，就叫做地獄人。如果捨棄惡行，持守戒律，就叫做見天人。但是，如果只是禁止性行為，過於嚴峻，遇到因緣動搖退轉，那麼惡業還會興起。或者犯下四重罪（指殺父、殺母、殺阿羅漢、破和合僧），五逆罪（指殺父、殺母、殺阿羅漢、出佛身血、破和合僧），焚燬塔寺，這種心念生起時，惡業興起，戒律消失，這種業成熟后，必定墮入惡道。想要遠離這種心念，成就戒律和善行，這裡就有可以引發關宜的機緣，感得無垢三昧（指一種清凈無染的禪定）應機施教。噁心豁然破除，地獄的因息滅，獲得冥益和顯益（等等）。現在的人雖然進入道場懺悔，如果噁心沒有轉變，那麼惡業就不會壞滅。惡業不壞滅，就像繩子沒有斷裂一樣。
【English Translation】 English version: Regarding Guan Yi (the opportune moment for sentient beings to be saved). The sage responds appropriately, enabling sentient beings to obtain both hidden (unseen) and manifest (obvious) benefits.
The Four Empty Heavens (referring to beings in the four formless realms above the Form Realm), although free from suffering such as desire, etc., still possess subtle afflictions like sores, ulcers, foolishness, or arrows piercing the body. Among these heavenly beings, due to their good roots from past lives, Guan Yi can be triggered. The sage responds appropriately, enabling them to obtain both hidden and manifest benefits.
This cooling benefit, generally speaking, arises from the charitable roots of both ordinary beings and sages; specifically, it originates from the Bodhisattva's initial observation of the evils prevented by the Twenty-five Existences (referring to the twenty-five states of existence in the Three Realms), giving rise to compassion, and observing the good deeds that can prevent the Twenty-five Existences, giving rise to loving-kindness. With this loving-kindness and compassion, they cultivate the King Samadhi (a high-level state of meditation), not abandoning sentient beings, responding appropriately to Guan Yi, enabling them to obtain benefits.
The Great Sutra (referring to the Mahaparinirvana Sutra) elucidates using the Twenty-five Samadhis (referring to twenty-five types of meditation) to break through the Twenty-five Existences, which is one of the Ten Methods (referring to ten different methods of practice), the general idea is like this.
The second aspect is the benefit of cultivating causes in the Twenty-five Existences. The causes and effects of oneself and others, each according to the convenience of the meaning, mutually cite one aspect to explain, which is easier to understand. The previous benefits of karmic retribution, due to different places and times, cannot fully discuss all the benefits in one person; it is easier to manifest from many people in many places. If elucidating the benefit of causes, a person's mind generates limitless karma, this principle is easier to manifest. Therefore, use one person to explain the causal benefit of the Twenty-five Existences. What is the benefit of causes? The benefit of the destruction of the Four Causes (referring to the four causes that produce suffering), the benefit of the accomplishment of the Twenty-one Causes (referring to twenty-one causes that lead to good results); or the benefit of the destruction of one cause, the benefit of the accomplishment of one cause, and the benefit of the twenty-three causes that are both accomplished and destroyed.
If there is no self-restraint through precepts, indulging the body and speech, creating evil karma of the Four Destinies (referring to the four evil realms of hell, hungry ghosts, animals, and asuras), they are called hell beings. If abandoning evil deeds and upholding precepts, they are called beings who see the heavens. However, if merely prohibiting sexual behavior is too strict, encountering conditions that shake and regress, then evil karma will still arise. Or committing the Four Grave Offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha), the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, disrupting the Sangha), burning down pagodas and temples, when this thought arises, evil karma arises, and precepts disappear. When this karma matures, one will surely fall into evil destinies. Wanting to be apart from this thought, accomplishing precepts and good deeds, here there is an opportunity to trigger Guan Yi, sensing the Immaculate Samadhi (a pure and undefiled state of meditation) to respond appropriately. The evil mind is suddenly broken through, the cause of hell ceases, obtaining both hidden and manifest benefits (etc.). Now, although people enter the temple to repent, if the evil mind does not transform, then evil karma will not be destroyed. If evil karma is not destroyed, it is like a rope that is not broken.
，罪不得滅也。
若慳貪謟媚，邀射名聞，內無實德，欲人稱美；此惡起戒伏，墮于鬼中。若無慚愧，負債不還，無恭敬心，憍慢瞋忿，貪婪饕餮；此惡起戒伏，墮畜生道。若嫉賢妒能，為勝他故而修福力，蛆毒噁心，方便墜陷，驚怖於他；是惡起戒伏，墮阿修羅業。欲離此三噁心，成就戒善，善有可發關宜之機，聖用赴對應之。噁心豁破，戒善完具，此名四趣因壞、人天因成，獲冥顯兩益。此約人道修因，作此釋耳。
若約諸趣，欲出地獄入畜，欲出畜入鬼，欲出鬼入修羅，欲出修羅入人道，皆傳傳有因。因成業轉，此例可知(云云)。
若堅持五戒，兼行仁義，孝順父母，信敬慚愧，即是人業。人業有四品：上、中、下、下下。若就果報，閻浮提為下下。若就入道，郁單越為下下。或時善心歇末，惡念唯強，善有可成，惡有可滅，關宜之機，聖用赴對應之。四惡趣壞，四品善成，獲冥顯兩益(云云)。
若修持十善，任運無間，善心成熟即天業。故云：純噁心無善念間者，即惡道業，果時純苦故。善惡相間起即人業，人中果報苦樂相間故。十善任運成是天業，天中果報自然故。若修十善兼起護法心，即四天王業。若修十善兼慈化人，是三十三天業。若修十善，其心細妙任運成熟，行住坐
【現代漢語翻譯】 現代漢語譯本：罪業就無法消滅。
如果慳吝貪婪、諂媚奉承，追求名聲，內心沒有真實的德行，卻想讓人稱讚自己；這種惡行從戒律的缺漏而生，會墮落到鬼道中。如果沒有羞愧之心，欠債不還，沒有恭敬之心，驕傲自大、嗔恨惱怒，貪得無厭；這種惡行從戒律的缺漏而生，會墮落到畜生道。如果嫉妒賢能，爲了勝過他人而修習福報，心懷像蛆蟲一樣的惡毒，用各種手段陷害他人，使他人驚恐害怕；這種惡行從戒律的缺漏而生，會墮落到阿修羅道。想要遠離這三種噁心，成就戒律的善行，善行有可以引發的關鍵時機，聖人的智慧會應時而動。噁心徹底破除，戒律的善行圓滿具足，這叫做四惡趣的因緣壞滅，人天善道的因緣成就，獲得冥冥之中和顯現於外的兩種利益。這只是就人道修習因地而言，作這樣的解釋。
如果就各個趣道來說，想要從地獄出來進入畜生道，想要從畜生道出來進入鬼道，想要從鬼道出來進入阿修羅道，想要從阿修羅道出來進入人道，都是層層相傳有其因緣。因緣成就，業力就會轉變，這個道理可以類推得知（等等）。
如果堅持五戒，同時施行仁義，孝順父母，信奉恭敬，有慚愧之心，這就是人道的業。人道的業有四品：上、中、下、下下。如果就果報來說，閻浮提（Jambudvipa，我們所居住的娑婆世界的洲名）是下下品。如果就入道來說，郁單越（Uttarakuru，四大部洲之一，位於須彌山北）是下下品。有時善心衰退，惡念卻很強烈，善有可以成就的，惡有可以消滅的，關鍵的時機，聖人的智慧會應時而動。四惡趣的因緣壞滅，四品善業成就，獲得冥冥之中和顯現於外的兩種利益（等等）。
如果修持十善業，任運自然沒有間斷，善心成熟就是天道的業。所以說：純粹的噁心沒有善念夾雜，就是惡道的業，果報之時純粹是痛苦。善惡相互夾雜產生就是人道的業，人在果報中苦樂相互交織。十善業任運自然成就就是天道的業，天人在果報中自然而得。如果修習十善業，同時生起護持佛法的心，就是四天王天（Cāturmahārājika，欲界第一天）的業。如果修習十善業，同時慈悲教化他人，就是三十三天（Trāyastriṃśa，欲界第二天）的業。如果修習十善業，內心細微巧妙，任運自然成熟，行住坐
【English Translation】 English version: the sins cannot be eradicated.
If one is stingy and greedy, flattering and fawning, seeking fame and reputation, lacking genuine virtue within, yet desiring others to praise them; this evil arises from the violation of precepts, and one will fall into the realm of ghosts. If one is without shame, fails to repay debts, lacks respect, is arrogant, wrathful, greedy, and gluttonous; this evil arises from the violation of precepts, and one will fall into the animal realm. If one is jealous of the virtuous and envious of the capable, cultivating blessings for the sake of surpassing others, harboring a heart as venomous as maggots, using expedient means to ensnare and frighten others; this evil arises from the violation of precepts, and one will fall into the realm of Asuras (demi-gods). If one wishes to be free from these three evil minds and accomplish the goodness of precepts, there is a crucial opportunity to initiate goodness, and the wisdom of the sages will respond accordingly. When evil thoughts are completely broken and the goodness of precepts is fully accomplished, this is called the destruction of the causes for the four lower realms and the accomplishment of the causes for the realms of humans and gods, obtaining both unseen and visible benefits. This explanation is made only with regard to cultivating the causes in the human realm.
If we consider the various realms, wanting to exit hell and enter the animal realm, wanting to exit the animal realm and enter the ghost realm, wanting to exit the ghost realm and enter the Asura realm, wanting to exit the Asura realm and enter the human realm, all are transmitted with causes. When the causes are accomplished, the karma will transform, and this principle can be understood by analogy (etc.).
If one upholds the five precepts, practices benevolence and righteousness, is filial to parents, has faith, respect, and a sense of shame, this is the karma of the human realm. The karma of the human realm has four grades: upper, middle, lower, and lowest. If we consider the karmic retribution, Jambudvipa (the continent we inhabit in the Saha world) is the lowest grade. If we consider entering the path, Uttarakuru (one of the four great continents, located north of Mount Sumeru) is the lowest grade. Sometimes good thoughts wane, and evil thoughts become strong, but good can be accomplished, and evil can be eradicated. At the crucial opportunity, the wisdom of the sages will respond accordingly. The causes of the four evil realms are destroyed, and the four grades of goodness are accomplished, obtaining both unseen and visible benefits (etc.).
If one cultivates and upholds the ten wholesome actions, naturally and without interruption, the maturation of good thoughts is the karma of the heavenly realms. Therefore, it is said: a purely evil mind without any intermingling of good thoughts is the karma of the evil realms, and the karmic retribution is purely suffering. The intermingling of good and evil gives rise to the karma of the human realm, and the karmic retribution in the human realm is a mixture of suffering and happiness. The natural accomplishment of the ten wholesome actions is the karma of the heavenly realms, and the karmic retribution in the heavenly realms is natural. If one cultivates the ten wholesome actions and also generates a mind to protect the Dharma, it is the karma of the Four Heavenly Kings (Cāturmahārājika, the first heaven of the desire realm). If one cultivates the ten wholesome actions and also compassionately transforms others, it is the karma of the Thirty-three Heavens (Trāyastriṃśa, the second heaven of the desire realm). If one cultivates the ten wholesome actions, and one's mind is subtle and naturally matures, whether walking, standing, sitting
臥不惱眾生，善巧純續，是焰摩業。若修十善兼修禪定攝心，粗住細住者，是兜率業；欲界定是化樂業；未到定破事障，是他化業；四禪是色界業；兼于慈悲喜捨，心數法中得定，是梵王業；滅心修無心定，是無想業。
問：
無想是邪見天，云何為機感？
答：
《大集》云：菩薩調伏眾生多種，或邪或正，行於非道，通達佛道(云云)。
若舊云：聖人以兩片無漏，夾熏一片有漏，練成無漏。今言：九次第定，熏修有漏成無漏，是那含業。四空定，是無色界業。
如是等二十一有，患自地之苦粗，欲修出要，所求不得，所舍不離；爾時即名，可發關宜之機，感二十一三昧慈悲之力，破其修因，令所離得去，所求得成，拔苦與樂，冥顯兩益。此如經文云：「小草、小根、小莖、小枝、小葉，而得生長。」是此益也。合而言之，蓋由凡聖慈善根力；別而言之，本由菩薩初持二百五十戒，修根本等禪，於一一能防善法之中，皆起慈悲。慈悲本誓，熏王三昧，不捨眾生，赴對關宜，各得利益。《大經》云：「二十五三昧，破二十五有」者，十番之二意，略如此(云云)。
三番、聲聞利益者，若人厭患生死，以死受生，以生歸死，勞累精神，輪轉無際；貪慾自蔽，𤛆牛愛尾，
不得解脫。故言若人遭苦，厭老病死，為說涅槃，盡諸苦際；既厭心內決，志求出離，為是事故，修聲聞道。若持戒時，愛見羅剎，毀損浮囊，令戒不凈。戒不凈故，三昧不現前。既無戒定，無漏不發，是故一心修戒定慧，有可發關宜之機，感無垢等四三昧力加之，令四趣業不起，使戒清凈。若均修定慧，慧若有定，慧不狂；定若有慧，定不愚，名之為賢，賢名鄰聖。修此定慧，一心精進如救頭然。愿樂禪慧，如渴思飲，而為二十一有漏業之所擾亂，若得諸三昧力加之，定發觀明，四善根成就，伏道純熟，一剎那轉即便發真，成須陀洹，破二十五有見諦煩惱、八十八使。是為二十五三昧通加，令斷見諦惑，而復兼除四思。故云：第十六心即入修道，是其義也。次入修道，若是超人，一時用十三昧力加之，破五下分思惟惑。若鈍人，隨其分分斷思惑，則分分用三昧加之，盡三界惑，究竟真諦三昧益也。此中草利益。合而言之，蓋由凡聖慈善根力；別而言之，由本慈悲，初觀十法界中析空滅色之善，因起弘誓，熏王三昧，不捨眾生，致有中草利益。《大經》明二十五三昧破二十五有者，十番之三，意略如此。
四番、緣覺利益者，若人宿善深利，在無佛世厭患生死，樂獨善寂，觀深因緣。文云：「曾供養佛，志求勝
【現代漢語翻譯】 現代漢語譯本 不得解脫。所以說如果有人遭遇痛苦，厭惡衰老、疾病和死亡，為他們宣說涅槃，使他們脫離一切痛苦的邊際；既然內心厭惡並下定決心，立志尋求出離，爲了這個緣故，修習聲聞道。如果持戒的時候，愛見如羅剎（惡鬼），毀壞浮囊（比喻戒體），使戒律不清凈。戒律不清凈的緣故，三昧（禪定）不能現前。既然沒有戒和定，無漏（沒有煩惱）的智慧就不能生髮，因此一心修習戒定慧，有可以引發關鍵時機的可能，感得無垢等四種三昧（禪定）的力量加持，使四趣（地獄、餓鬼、畜生、阿修羅）的業不起作用，使戒律清凈。如果平均修習定和慧，慧如果有定，慧就不會狂亂；定如果有慧，定就不會愚癡，這叫做賢，賢的意思是接近聖人。修習這種定慧，一心精進如同救頭燃。願望喜好禪定和智慧，如同口渴思念飲水，卻被二十一種有漏業（導致輪迴的業）所擾亂，如果得到各種三昧（禪定）的力量加持，定就能引發觀照的明晰，四善根（暖、頂、忍、世第一）成就，伏道（修行過程）純熟，一剎那間轉變就能生髮真智，成就須陀洹（入流果），破除二十五有（三界中的二十五種存在狀態）的見諦煩惱（通過見道所斷的煩惱）、八十八使（八十八種煩惱）。這就是二十五種三昧（禪定）共同加持，使人斷除見諦的迷惑，並且兼帶去除四種思惑（貪、嗔、癡、慢）。所以說：『第十六心即入修道』，就是這個意思。其次進入修道，如果是超人，一時用十三種三昧（禪定）的力量加持，破除五下分思惟惑（貪慾、嗔恚、睡眠、掉悔、疑）。如果是鈍根的人，隨著他一點點地斷除思惑，就一點點地用三昧（禪定）加持他，斷盡三界（欲界、色界、無色界）的迷惑，究竟真諦三昧（禪定）的利益。這其中有草的利益。合起來說，大概是由於凡夫和聖人的慈善根力的作用；分開來說，由於本來的慈悲，最初觀察十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）中析空滅色的善，因為這個原因發起弘大的誓願，熏習王三昧（禪定），不捨棄眾生，導致有中草的利益。《大經》（《大般涅槃經》）闡明二十五三昧（禪定）破除二十五有（三界中的二十五種存在狀態），十番中的三種，意思大概是這樣。 四番、緣覺利益者，如果有人宿世的善根深厚銳利，在沒有佛出世的時代厭惡生死，喜歡獨自修善和寂靜，觀察深刻的因緣。經文中說：『曾經供養佛，立志尋求殊勝』
【English Translation】 English version Cannot be liberated. Therefore, it is said that if someone encounters suffering, detests old age, sickness, and death, speak to them of Nirvana, to bring them to the end of all suffering. Since they detest it in their hearts and are determined, resolving to seek liberation, for this reason, they cultivate the Sravaka path (path of the Hearers). If, while upholding the precepts, attachment and wrong views are like Rakshasas (demons), destroying the floating raft (metaphor for the precepts), causing the precepts to be impure. Because the precepts are impure, Samadhi (meditative absorption) cannot manifest. Since there is no precepts and Samadhi, undefiled wisdom cannot arise. Therefore, wholeheartedly cultivate precepts, Samadhi, and wisdom, with the potential to trigger a crucial opportunity, feeling the power of the four undefiled Samadhis (meditative absorptions) and others to add to it, causing the karma of the four destinies (hell, hungry ghosts, animals, Asuras) not to arise, making the precepts pure. If Samadhi and wisdom are cultivated equally, if wisdom has Samadhi, wisdom will not be wild; if Samadhi has wisdom, Samadhi will not be foolish, this is called a worthy person, and a worthy person is close to a sage. Cultivate this Samadhi and wisdom, wholeheartedly striving forward as if saving one's head from burning. Desiring and delighting in meditation and wisdom, like thirsting for a drink, yet being disturbed by the twenty-one kinds of defiled karma (karma that leads to rebirth), if one obtains the power of various Samadhis (meditative absorptions) to add to it, Samadhi can trigger the clarity of observation, the four good roots (warmth, summit, forbearance, the highest in the world) are accomplished, the path of subduing (the process of cultivation) is purely ripe, in an instant of transformation, true wisdom arises, becoming a Stream-enterer (Sotapanna), breaking the afflictions of wrong views of the twenty-five existences (twenty-five states of existence in the three realms), the eighty-eight bonds (eighty-eight kinds of afflictions). This is the combined addition of the twenty-five Samadhis (meditative absorptions), enabling one to cut off the delusions of wrong views, and also incidentally removing the four kinds of thought afflictions (greed, hatred, delusion, pride). Therefore, it is said: 'The sixteenth thought enters the path of cultivation', that is the meaning. Next, entering the path of cultivation, if one is a superior person, at once using the power of thirteen Samadhis (meditative absorptions) to add to it, breaking the five lower fetters of thought afflictions (sensual desire, hatred, sloth and torpor, restlessness and remorse, doubt). If one is a person of dull faculties, gradually cutting off the thought afflictions according to their capacity, then gradually using Samadhi (meditative absorption) to add to it, exhausting the delusions of the three realms (desire realm, form realm, formless realm), ultimately benefiting from the Samadhi (meditative absorption) of true reality. Among these, there is the benefit of grass. Combining them, it is generally due to the power of the roots of goodness of ordinary people and sages; separately speaking, due to the original compassion, initially observing the goodness of analyzing emptiness and extinguishing form in the ten Dharma realms (hell, hungry ghosts, animals, Asuras, humans, gods, Hearers, Solitary Buddhas, Bodhisattvas, Buddhas), because of this reason, generating great vows, perfuming the King Samadhi (meditative absorption), not abandoning sentient beings, resulting in the benefit of middle grass. The Great Sutra (the 'Mahaparinirvana Sutra') clarifies that the twenty-five Samadhis (meditative absorptions) break the twenty-five existences (twenty-five states of existence in the three realms), three out of ten aspects, the meaning is roughly like this. The fourth aspect, the benefit of Pratyekabuddhas (Solitary Buddhas), if someone has deep and sharp roots of goodness from past lives, detests birth and death in an age without a Buddha, enjoys solitary cultivation and tranquility, observing profound causes and conditions. The text says: 'Having previously made offerings to the Buddha, resolving to seek the supreme'
法，為說緣覺。」此人大福可發關宜，聖人赴對應之，使其華飛釧動，獲冥顯兩益，悟支佛道。此猶屬中草利益也。
五番、六度菩薩，觀於四諦，行六度行。若行檀時，人從乞頭、索眼、國城、妻子，心或轉動，檀度不成，自知是惡。欲成檀善，可發關宜之機，蒙三昧力，伏其慳蔽，是破餓鬼有。蔽心既去，歡喜佈施，如飲甘露。知有為法，危脆無常，是蒙心樂三昧，冥顯之益也。尸羅若成，是伏毀戒蔽，破地獄有，是無垢三昧益也。忍成伏瞋蔽，破畜生有，不退三昧益也。禪成是伏亂蔽，破人有，是四三昧益也。精進成伏懈怠蔽，破修羅有，歡喜三昧益也。慧成伏愚癡蔽，破天有，十七三昧益也。六蔽是六道業，具出菩薩戒本。以伏六道業故，不為諸蔽所惱，得五神通，游於六道，成六度行。此即上草益也。通應如前，別而論之，由本觀十法界事中善惡，而起弘誓，熏三三昧，不捨眾生(云云)。
六番、通人益者，此是三乘共學人也。若干慧地、性地、八人見地，即是用二十五三昧益。從薄地去至十地，用二十一三昧，加破思惑。又侵除無知，是名小樹益也。總別慈悲，例前可知(云云)。
七番、別人益者，此是次第心中系緣法界，一念法界入十住，得真諦三昧益；入十行、十回向，得俗
【現代漢語翻譯】 現代漢語譯本：佛陀為那些有能力理解因緣法的人講說緣覺乘的教義。這種人有很大的福報，可以開啟相應的機緣。聖人應機施教，使他們如鮮花飛舞、手鐲震動一般，獲得冥冥之中和顯現於外的雙重利益，從而領悟到緣覺乘的道。這仍然屬於中等藥草所帶來的利益。
五番、六度菩薩，觀察四諦（苦、集、滅、道），修行六度（佈施、持戒、忍辱、精進、禪定、智慧）。如果修行佈施時，有人向他乞討頭顱、眼睛、國家城池、妻子兒女，他的心可能會動搖，佈施就無法完成，他自己也知道這是不好的。爲了成就佈施的善行，可以開啟相應的機緣，憑藉三昧（禪定）的力量，降伏他的慳吝之心，這就是破除餓鬼道的業因。慳吝之心去除后，就能歡喜地佈施，如同飲用甘露一般。知道有為法（因緣和合而生的事物）是危脆無常的，這就是蒙受心樂三昧的冥顯利益。如果持戒圓滿，就能降伏毀犯戒律的業因，破除地獄道的業因，這就是無垢三昧的利益。忍辱圓滿就能降伏嗔恚的業因，破除畜生道的業因，這就是不退三昧的利益。禪定圓滿就能降伏散亂的業因，破除人道的業因，這就是四三昧的利益。精進圓滿就能降伏懈怠的業因，破除修羅道的業因，這就是歡喜三昧的利益。智慧圓滿就能降伏愚癡的業因，破除天道的業因，這就是十七三昧的利益。這六種蔽障就是六道的業因，詳細內容出自菩薩戒本。因為降伏了六道的業因，所以不會被各種蔽障所困擾，從而獲得五神通，遊歷於六道之中，成就六度行。這就是上等藥草所帶來的利益。通途的應機施教如前所述，如果分別來說，是因為原本觀察十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）的事物中的善惡，而發起弘大的誓願，熏習三三昧，不捨棄眾生（此處省略）。
六番、通人所獲得的利益，指的是三乘（聲聞乘、緣覺乘、菩薩乘）共同修學的人。例如干慧地、性地、八人見地，就是用二十五三昧來獲得利益。從薄地到十地，用二十一三昧，加上破除思惑（對世間事物的迷惑）。又逐漸去除無知，這被稱為小樹所帶來的利益。總相和別相的慈悲，可以參照前面的內容來理解（此處省略）。
七番、別人所獲得的利益，指的是在次第心中繫念法界（一切諸法的總稱），一念法界進入十住位，獲得真諦三昧的利益；進入十行、十回向位，獲得俗
【English Translation】 English version: The Buddha speaks the teachings of Pratyekabuddhayana (self-enlightened vehicle) to those who are capable of understanding the law of dependent origination. This person has great merit and can trigger appropriate opportunities. The sage responds accordingly, causing them to, like flowers flying and bracelets shaking, obtain both hidden and manifest benefits, thereby realizing the path of Pratyekabuddha. This still belongs to the benefit brought by the medium herb.
The fifth type, Bodhisattvas of the Six Perfections, contemplate the Four Noble Truths (suffering, accumulation, cessation, path) and practice the Six Perfections (generosity, discipline, patience, diligence, concentration, wisdom). If, when practicing generosity (Dana), someone asks for their head, eyes, country, city, wife, or children, their mind may waver, and the giving cannot be completed, and they themselves know this is bad. To accomplish the good deed of giving, one can trigger the appropriate opportunity, relying on the power of Samadhi (meditative absorption), to subdue their stinginess, which is to break the existence of the hungry ghost realm. Once the stingy mind is gone, they can joyfully give, like drinking sweet dew. Knowing that conditioned dharmas (things arising from causes and conditions) are fragile and impermanent, this is receiving the hidden and manifest benefits of the Mind-Joy Samadhi. If discipline (Sila) is perfected, it subdues the obscuration of breaking precepts, breaking the existence of the hell realm, which is the benefit of the Immaculate Samadhi. Patience (Kshanti) perfected subdues the obscuration of anger, breaking the existence of the animal realm, which is the benefit of the Non-Regression Samadhi. Concentration (Dhyana) perfected subdues the obscuration of distraction, breaking the existence of the human realm, which is the benefit of the Four Samadhis. Diligence (Virya) perfected subdues the obscuration of laziness, breaking the existence of the Asura realm, which is the benefit of the Joyful Samadhi. Wisdom (Prajna) perfected subdues the obscuration of ignorance, breaking the existence of the Deva realm, which is the benefit of the Seventeen Samadhis. These six obscurations are the karma of the six realms, detailed in the Bodhisattva Precepts. Because they have subdued the karma of the six realms, they are not troubled by various obscurations, thereby obtaining the five supernormal powers, traveling in the six realms, and accomplishing the Six Perfections. This is the benefit brought by the superior herb. The general responsive teaching is as mentioned before, but speaking separately, it is because they originally observed the good and evil in the things of the Ten Dharma Realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas), and made great vows, cultivating the three samadhis, not abandoning sentient beings (etc.).
The sixth type, the benefit obtained by those with general capacity, refers to those who jointly study the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). For example, the Dry Wisdom Ground, the Nature Ground, and the Eight-Person View Ground, which use the twenty-five samadhis to obtain benefits. From the Thin Ground to the Ten Grounds, twenty-one samadhis are used, plus breaking the delusions of thought (delusions about worldly things). Also, gradually removing ignorance, this is called the benefit brought by the small tree. The general and specific compassion can be understood by referring to the previous content (etc.).
The seventh type, the benefit obtained by those with specific capacity, refers to those who, in the sequential mind, focus on the Dharma Realm (the totality of all dharmas), and with one thought of the Dharma Realm enter the Ten Abodes, obtaining the benefit of the Truth Samadhi; entering the Ten Practices and Ten Dedications, obtaining the conventional
諦三昧益；入十地得中諦三昧益。此即大樹之益。總別慈悲，例前(云云)。
八番、圓人益者，此是修三諦一實之理。一念法界，系緣法界。若歷緣對境，舉足下足無非道場，其心念念與諸波羅蜜相應，修四三昧觀十種境。可發關宜，聖人赴對應之，豁然開悟。或似或真，得冥顯兩益。此是圓用二十五三昧圓加破二十五有，顯出我性，得究竟實事之益也。
九番、變易益者，此是方便有餘土人益也。前八番中，凡有四處或九處，謂聲聞、緣覺、通教菩薩、別教三十心、圓教似解，止破見思，未除無明，無明潤無漏，受方便生。故下文云：「我于余國作佛，更有異名，而於彼土求佛智慧，得聞是經，即是彼土入一乘也。」《勝鬘》云：「三人生變易土，謂大力羅漢、辟支佛、菩薩等。」《楞伽》云三種意生身者：一、安樂法意生身，此欲擬二乘人，入涅槃安樂意也。二、三昧意生身，此擬通教出假化物，用神通三昧意也。三、自性意生身，此擬別教修中道自性意也。通言意者，安樂作空意；三昧作假意；自性作中意。別、圓似解，猶未發真，皆名作意。故論云：「是時過意地，住在智業中。」若發真可是智業，未發真猶在意地。是人生彼，析法者鈍；體法者利；別人已習假，又小利；圓人先即中，最利。
【現代漢語翻譯】 現代漢語譯本 入中諦三昧，可獲得諦三昧的利益；入十地（菩薩修行 দশটি ভূমি）可獲得中諦三昧的利益。這就像大樹的利益一樣。總相和別相的慈悲，與前面所說的情況類似。
第八種，圓教之人獲得的利益，這是修習三諦一實之理。一念之間遍及法界，心念系緣于整個法界。如果經歷各種因緣，面對各種境界，舉足下足無不是道場，他的心念唸唸都與諸波羅蜜（পরমিতা，到達彼岸的方法）相應，修習四種三昧（সমাধি，禪定）觀察十種境界。可以引發機緣，聖人應機赴感，使他豁然開悟。或者得到相似的證悟，或者得到真實的證悟，都能獲得冥益和顯益兩種利益。這是圓教的妙用，用二十五種三昧圓滿地加持和破除二十五有（পঁচিশ ভব，存在的二十五種形式），顯現出我的自性，從而獲得究竟真實的利益。
第九種，變易益，這是指方便有餘土（উপায় অতিরিক্ত ভূমি，為二乘和小乘行者準備的凈土）之人獲得的利益。前面八種利益中，有四處或九處，指的是聲聞（শ্রাবক，聽聞佛法而悟道者）、緣覺（প্রত্যেকবুদ্ধ， बिना শিক্ষকের নিজের চেষ্টায় জ্ঞানার্জনকারী）、通教菩薩（সাধারণ শিক্ষা বোধিসত্ত্ব，三乘共通的菩薩）、別教三十心（পৃথক শিক্ষার ত্রিশ মন，別教菩薩的三十個階位）、圓教的相似解悟，他們只是破除了見思惑（দৃষ্টি এবং চিন্তার বিভ্রান্তি），還沒有去除無明惑（অবিদ্যা বিভ্রান্তি），無明惑滋潤著無漏業（অনাস্রব কর্ম，沒有煩惱的業），所以會受生於方便土。因此下文說：『我于其他國土成佛，還有其他的名字，而在那個國土求佛智慧，聽聞這部經，就是在那片土地上進入一乘（একযান，唯一的成佛之道）。』《勝鬘經》（শ্রীমালা সূত্র）說：『三種人會生於變易土，即大力羅漢（মহাশক্তিমান অর্হত্）、辟支佛（প্রত্যেকবুদ্ধ）和菩薩等。《楞伽經》（লঙ্কাবতার সূত্র）說三種意生身：一、安樂法意生身，這是爲了適應二乘人，讓他們進入涅槃（নির্বাণ，解脫）的安樂之境。二、三昧意生身，這是爲了適應通教菩薩出假化物，運用神通三昧的意念。三、自性意生身，這是爲了適應別教菩薩修習中道自性的意念。』總的來說，『意』指的是：安樂是作空之意；三昧是作假之意；自性是作中之意。別教和圓教的相似解悟，還沒有真正地證悟，都叫做『作意』。所以《論》（指《瑜伽師地論》）中說：『這時超過了意地，住在智業中。』如果真正地證悟了，就可以說是智業，沒有真正證悟，仍然在意地。這樣的人往生到彼土，析法的人比較遲鈍；體法的人比較敏利；別教的人已經習慣了假觀，所以稍微敏利一些；圓教的人先前就已經證悟了中道，所以最為敏利。
【English Translation】 English version Entering the Samadhi of the Truth benefits one with the benefit of the Truth Samadhi; entering the Ten Grounds (Dasabhumi, the ten stages of a Bodhisattva's path) benefits one with the benefit of the Middle Truth Samadhi. This is like the benefit of a great tree. The general and specific compassion are similar to what was mentioned before.
Eighth, the benefit received by those of the Perfect Teaching, this is cultivating the principle of the One Reality of the Three Truths. In a single thought, one encompasses the entire Dharma Realm, the mind is connected to the entire Dharma Realm. If one experiences various conditions and faces various situations, every step taken is a sacred place, and one's thoughts are constantly in accordance with the Paramitas (perfections, ways to cross over to the other shore), cultivating the Four Samadhis (meditative states) and observing the Ten Realms. This can trigger opportunities, and the sage responds to the opportunity, causing one to suddenly awaken. Whether one attains a similar enlightenment or a true enlightenment, one can receive both hidden and manifest benefits. This is the wonderful function of the Perfect Teaching, using the Twenty-Five Samadhis to perfectly bless and destroy the Twenty-Five Existences (twenty-five forms of existence), revealing one's own nature, thereby obtaining the ultimate and real benefit.
Ninth, the benefit of Transformation, this refers to the benefit received by those in the Land of Expedient Residue (a pure land prepared for those of the Two Vehicles and Small Vehicle practitioners). Among the previous eight benefits, there are four or nine instances, referring to the Sravakas (listeners who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment on their own without a teacher), Bodhisattvas of the Common Teaching (Bodhisattvas common to the Three Vehicles), the Thirty Minds of the Distinct Teaching (the thirty stages of a Bodhisattva in the Distinct Teaching), and the similar understanding of the Perfect Teaching. They have only broken through the delusions of views and thoughts (wrong views and thoughts), but have not yet removed the ignorance (avidya), and this ignorance nourishes the un-outflowed karma (karma without afflictions), so they are born in the Land of Expediency. Therefore, the following text says: 'I will become a Buddha in another land, and have other names, and in that land, I will seek the wisdom of the Buddha, and hearing this Sutra, it is entering the One Vehicle (the only path to Buddhahood) in that land.' The Srimālā Sutra says: 'Three types of people are born in the Land of Transformation, namely, Arhats with great power, Pratyekabuddhas, and Bodhisattvas, etc.' The Lankavatara Sutra says there are three types of Mind-Born Bodies: First, the Mind-Born Body of Blissful Dharma, this is to accommodate the Two Vehicles, allowing them to enter the blissful state of Nirvana (liberation). Second, the Mind-Born Body of Samadhi, this is to accommodate the Bodhisattvas of the Common Teaching who manifest transformations, using the intention of supernatural Samadhi. Third, the Mind-Born Body of Self-Nature, this is to accommodate the Bodhisattvas of the Distinct Teaching who cultivate the intention of the Middle Way Self-Nature.' In general, 'intention' refers to: bliss is the intention of creating emptiness; Samadhi is the intention of creating provisionality; self-nature is the intention of creating the Middle Way. The similar understanding of the Distinct and Perfect Teachings has not yet truly realized, and is all called 'intention'. Therefore, the Treatise (referring to the Yogacarabhumi-sastra) says: 'At this time, one surpasses the ground of intention and dwells in the activity of wisdom.' If one has truly realized, it can be said to be the activity of wisdom, but if one has not truly realized, one is still in the ground of intention. Such a person is reborn in that land, those who analyze the Dharma are dull; those who embody the Dharma are sharp; those of the Distinct Teaching are already accustomed to the provisional contemplation, so they are slightly sharper; those of the Perfect Teaching have already realized the Middle Way, so they are the sharpest.
既有利、鈍之殊，于彼修學，即有次第、不次第兩益。又是次第、不次第，用二十五三昧兩應也。是為九人生方便國，始於彼土，見諸有我性，得最實益。若分別而言，謂方便土在三界外；若即事而真，不必在遠。下文云：「若能深心信解，則為見佛常在耆阇崛山，共大菩薩、聲聞眾僧圍繞說法。」即方便土意也。
十番、實報土益者，即實報土人益也。八番中有兩人生方便土，又二人悉破無明見實相者，方得生彼。但無明重數甚多，雖三賢十聖住于實報，報未盡猶有殘惑，更用王三昧四十一番益之。至於妙覺，豎窮橫遍，不生不滅；不生不滅，無明永盡，智慧圓足，故言不生不滅。又機感滿足，利益究竟，故言不生不滅。若分別為言，謂實報在方便之外；若即事而真，此亦不遠。文云：「觀見娑婆，琉璃為地，坦然平正，諸臺樓觀，眾寶所成，純諸菩薩，咸處其中。」即實報土意也。
若粗、妙機，若別、圓應，若凈、穢土，若淺、深益，不出十番，包括法界，利益略周，大意可見，不俟繁文。是為大通佛所，毒鼓損生，聞有遠近，死有奢促；天鼓增道，聞有遠近。故令益有深、淺，致有業通愿，應諸眷屬利益也。
問：
初番已破二十五有得益竟，則無有可破，更無益可論，何須至十番
【現代漢語翻譯】 現代漢語譯本：既然有利根和鈍根的區別，那麼對於那些修行學習的人來說，就有次第和不次第兩種利益。而這次第和不次第，又可以用二十五三昧兩種方式來對應。這就是九種人往生方便國土的情況，他們最初在那片土地上，見到諸法皆無自性，從而獲得最真實的利益。如果分別來說，方便土在三界之外；如果就事論真，則不必在遙遠的地方。下文說：『如果能夠以深刻的信心去理解，那就是見到佛陀常常在耆阇崛山（Grdhrakuta），與大菩薩、聲聞眾圍繞說法。』這就是方便土的含義。 十番，實報土的利益，指的是實報土眾生的利益。八番中有兩種人往生方便土，又有兩種人完全破除無明，見到真實相，才能往生到實報土。但是無明的重數非常多，即使是三賢十聖住在實報土，果報未盡，仍然有殘餘的迷惑，所以要用王三昧四十一番來增益他們。直到妙覺的境界，豎窮橫遍，不生不滅；不生不滅，無明永遠斷盡，智慧圓滿具足，所以說不生不滅。又因為機緣感應滿足，利益達到究竟，所以說不生不滅。如果分別來說，實報土在方便土之外；如果就事論真，實報土也並不遙遠。經文說：『觀見娑婆世界，琉璃為地，平坦正直，各種樓臺亭閣，都是由各種寶物構成，全部都是菩薩，都居住在其中。』這就是實報土的含義。 無論是粗劣還是精妙的根機，無論是別教還是圓教的應化，無論是清凈還是污穢的國土，無論是淺顯還是深遠的利益，都離不開這十番，它包括了整個法界，利益大致周全，大意可以明白，不需要繁瑣的文字。這就是大通智勝佛（Mahabhijna-jnanabhibhu Buddha）的道場，毒鼓損害眾生，聽聞有遠近之別，死亡有快慢之分；天鼓增長道業，聽聞也有遠近之別。所以使得利益有深淺之分，導致有業力神通和願力，來應化諸眷屬，使他們得到利益。 問： 初番已經破除了二十五有（Twenty-five realms of existence）而得到利益，那麼就沒有可以再破除的，也沒有可以再討論的利益了，為什麼還需要到十番呢？
【English Translation】 English version: Since there are differences between sharp and dull faculties, for those who cultivate and study, there are two kinds of benefits: gradual and non-gradual. And this gradual and non-gradual can be corresponded with the two aspects of the Twenty-five Samadhis. This is the situation of the nine kinds of people who are born in the Land of Expediency (Upaya-bhumi), where they initially see that all dharmas have no self-nature and thus obtain the most real benefit. If speaking separately, the Land of Expediency is outside the Three Realms; if speaking truthfully based on the matter itself, it is not necessarily far away. The text below says: 'If one can deeply believe and understand, then it is seeing the Buddha constantly on Grdhrakuta Mountain (Grdhrakuta), surrounded by great Bodhisattvas and Sravakas, expounding the Dharma.' This is the meaning of the Land of Expediency. The benefits of the tenth category, the Land of Actual Reward (Satya-pratilabha-bhumi), refer to the benefits of the beings in the Land of Actual Reward. Among the eight categories, there are two kinds of people who are born in the Land of Expediency, and there are also two kinds of people who completely break through ignorance and see the true aspect, and only then can they be born in the Land of Actual Reward. However, the layers of ignorance are very numerous, even if the Three Sages and Ten Saints dwell in the Land of Actual Reward, if the karmic retribution is not exhausted, there are still residual delusions, so they need to use the King Samadhi forty-one times to benefit them. Until the realm of Wonderful Enlightenment (Myo-kaku), vertically exhaustive and horizontally pervasive, neither arising nor ceasing; neither arising nor ceasing, ignorance is forever exhausted, and wisdom is fully complete, so it is said to be neither arising nor ceasing. Moreover, because the karmic opportunities and responses are fulfilled, and the benefits reach the ultimate, it is said to be neither arising nor ceasing. If speaking separately, the Land of Actual Reward is outside the Land of Expediency; if speaking truthfully based on the matter itself, this is also not far away. The text says: 'Observing and seeing the Saha world, with lapis lazuli as the ground, flat and upright, all kinds of pavilions and towers are made of various treasures, all are Bodhisattvas, and all dwell within it.' This is the meaning of the Land of Actual Reward. Whether it is coarse or subtle faculties, whether it is separate or perfect responses, whether it is pure or defiled lands, whether it is shallow or profound benefits, it does not go beyond these ten categories, which include the entire Dharma Realm, and the benefits are generally comprehensive. The main idea can be understood, and there is no need for verbose text. This is the Bodhimanda of the Mahabhijna-jnanabhibhu Buddha (Mahabhijna-jnanabhibhu Buddha), the poisonous drum harms sentient beings, hearing has differences in distance, and death has differences in speed; the heavenly drum increases the path, and hearing also has differences in distance. Therefore, the benefits have differences in depth, leading to karmic powers and vows, to respond to all relatives and benefit them. Question: The first category has already broken through the Twenty-five Realms of Existence (Twenty-five realms of existence) and obtained benefits, then there is nothing more to break through, and there are no more benefits to discuss, so why is there a need for ten categories?
耶？
答：
初破二十五果報苦，獲果報益。次破二十五因苦，獲修因益。次破二十五有見思苦，得真三昧益。次破二十五空，令出二十五有假，得俗三昧益。次破二十五有有、空二邊，顯于中道王三昧益。次破方便有餘土，出二十五假，得俗、王兩三昧益。次破實報土，但深顯王三昧益。三諦未了了者，益意不息，故有十番，其義如是。
問：
三諦獨在極地，亦得通凡？
答：
如《大品》云：「眾生色、受、想、行、識。」又云：「無等等色、受、想、行、識。」《仁王》云：「法性色，法性受、想、行、識。」《大經》云：「因滅是色，獲得常色。受、想、行、識，亦復如是。」是則從凡至聖，皆悉是有，即俗諦也。《凈名》云：「眾生如，彌勒如，賢聖如，一如無二如。」《大品》云：「色空，受、想、行、識空。若有一法過涅槃者，亦如幻、如化。」此則凡、聖皆空，即真諦也。《大經》云：「二十五有，有我不耶？答言：有我，我即佛性，佛性即中道。因緣生法，一色、一香，無不中道。」此則從凡至聖，悉皆是中道第一義諦。
問：
遠論利益，經語還多。第一云：「從久遠劫來，贊示涅槃道，生死苦永盡，我常如是說。」第二云：「我昔於二萬
【現代漢語翻譯】 現代漢語譯本： 問： 耶？ 答： 首先破除二十五種果報之苦，獲得果報的利益。其次破除二十五種因之苦，獲得修因的利益。再次破除二十五種有見思之苦，得到真實三昧的利益。再次破除二十五種空，使之脫離二十五種有假，得到俗三昧的利益。再次破除二十五種有有、空二邊，彰顯中道王三昧的利益。再次破除方便有餘土，脫離二十五種假，得到俗、王兩種三昧的利益。再次破除實報土，只是更深地彰顯王三昧的利益。三諦尚未完全明瞭的人，利益之意不會停止，所以有十番，其意義是這樣的。 問： 三諦只在極地才能領悟，還是也能通達凡夫？ 答： 如《大品般若經》（Mahaprajnaparamita Sutra）所說：『眾生的色（Rupa，物質）、受（Vedana，感受）、想（Samjna，表象）、行（Samskara，意志）、識（Vijnana，認知）。』又說：『無等等色、受、想、行、識。』《仁王經》（Renwang Sutra）說：『法性色，法性受、想、行、識。』《大涅槃經》（Mahaparinirvana Sutra）說：『因滅是色，獲得常色。受、想、行、識，也是這樣。』這就是說從凡夫到聖人，一切都是有，這就是俗諦。 《維摩詰經》（Vimalakirti Sutra）說：『眾生如，彌勒如，賢聖如，一如無二如。』《大品般若經》說：『色空，受、想、行、識空。如果有一法超過涅槃，也如幻、如化。』這就是說凡夫、聖人都是空，這就是真諦。《大涅槃經》說：『二十五有，有我嗎？』回答說：『有我，我就是佛性，佛性就是中道。因緣所生的法，一色、一香，無不中道。』這就是說從凡夫到聖人，一切都是中道第一義諦。 問： 從長遠來說利益，經文還很多。第一句說：『從久遠劫來，贊示涅槃道，生死苦永遠斷盡，我常常這樣說。』第二句說：『我過去在二萬 English version: Q: Yeah? A: First, break through the twenty-five sufferings of retribution to obtain the benefit of retribution. Second, break through the twenty-five sufferings of causes to obtain the benefit of cultivating causes. Third, break through the twenty-five sufferings of views and thoughts to obtain the benefit of true Samadhi. Fourth, break through the twenty-five emptinesses to escape the twenty-five provisional existences, obtaining the benefit of mundane Samadhi. Fifth, break through the twenty-five extremes of existence and non-existence, revealing the benefit of the Middle Way King Samadhi. Sixth, break through the expedient Land of Residual Karma, escaping the twenty-five provisional existences, obtaining the benefit of both mundane and King Samadhis. Seventh, break through the Land of Actual Reward, only deeply revealing the benefit of King Samadhi. For those who have not fully understood the Three Truths, the intention of benefiting does not cease, hence there are ten stages, the meaning of which is as such. Q: Are the Three Truths only attainable at the highest level, or can they also be understood by ordinary beings? A: As the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'The rupa (form), vedana (sensation), samjna (perception), samskara (mental formations), and vijnana (consciousness) of sentient beings.' It also says: 'The unequalled rupa, vedana, samjna, samskara, and vijnana.' The Renwang Sutra (Sutra of Humane Kings) says: 'The dharmata (nature of reality) rupa, dharmata vedana, samjna, samskara, and vijnana.' The Mahaparinirvana Sutra (Great Nirvana Sutra) says: 'Because the cause of rupa is extinguished, constant rupa is obtained. Vedana, samjna, samskara, and vijnana are also like this.' This means that from ordinary beings to sages, all exist, which is the mundane truth. The Vimalakirti Sutra says: 'Sentient beings are suchness, Maitreya (future Buddha) is suchness, the wise and holy are suchness, one suchness without two suchnesses.' The Mahaprajnaparamita Sutra says: 'Rupa is emptiness, vedana, samjna, samskara, and vijnana are emptiness. If there is a dharma that surpasses Nirvana, it is also like illusion and transformation.' This means that ordinary beings and sages are all emptiness, which is the truth of emptiness. The Mahaparinirvana Sutra says: 'In the twenty-five realms of existence, is there a self?' The answer is: 'There is a self, and that self is Buddha-nature, and Buddha-nature is the Middle Way. Dharmas arising from conditions, one form, one fragrance, are all without exception the Middle Way.' This means that from ordinary beings to sages, all are the First Truth of the Middle Way. Q: Speaking of long-term benefits, there are many sutra passages. The first says: 'From countless eons, I have praised and shown the path to Nirvana, the suffering of birth and death is forever extinguished, I always say this.' The second says: 'In the past, in twenty thousand
【English Translation】 English version: Q: Yeah? A: First, break through the twenty-five sufferings of retribution to obtain the benefit of retribution. Second, break through the twenty-five sufferings of causes to obtain the benefit of cultivating causes. Third, break through the twenty-five sufferings of views and thoughts to obtain the benefit of true Samadhi. Fourth, break through the twenty-five emptinesses to escape the twenty-five provisional existences, obtaining the benefit of mundane Samadhi. Fifth, break through the twenty-five extremes of existence and non-existence, revealing the benefit of the Middle Way King Samadhi. Sixth, break through the expedient Land of Residual Karma, escaping the twenty-five provisional existences, obtaining the benefit of both mundane and King Samadhis. Seventh, break through the Land of Actual Reward, only deeply revealing the benefit of King Samadhi. For those who have not fully understood the Three Truths, the intention of benefiting does not cease, hence there are ten stages, the meaning of which is as such. Q: Are the Three Truths only attainable at the highest level, or can they also be understood by ordinary beings? A: As the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) says: 'The rupa (form), vedana (sensation), samjna (perception), samskara (mental formations), and vijnana (consciousness) of sentient beings.' It also says: 'The unequalled rupa, vedana, samjna, samskara, and vijnana.' The Renwang Sutra (Sutra of Humane Kings) says: 'The dharmata (nature of reality) rupa, dharmata vedana, samjna, samskara, and vijnana.' The Mahaparinirvana Sutra (Great Nirvana Sutra) says: 'Because the cause of rupa is extinguished, constant rupa is obtained. Vedana, samjna, samskara, and vijnana are also like this.' This means that from ordinary beings to sages, all exist, which is the mundane truth. The Vimalakirti Sutra says: 'Sentient beings are suchness, Maitreya (future Buddha) is suchness, the wise and holy are suchness, one suchness without two suchnesses.' The Mahaprajnaparamita Sutra says: 'Rupa is emptiness, vedana, samjna, samskara, and vijnana are emptiness. If there is a dharma that surpasses Nirvana, it is also like illusion and transformation.' This means that ordinary beings and sages are all emptiness, which is the truth of emptiness. The Mahaparinirvana Sutra says: 'In the twenty-five realms of existence, is there a self?' The answer is: 'There is a self, and that self is Buddha-nature, and Buddha-nature is the Middle Way. Dharmas arising from conditions, one form, one fragrance, are all without exception the Middle Way.' This means that from ordinary beings to sages, all are the First Truth of the Middle Way. Q: Speaking of long-term benefits, there are many sutra passages. The first says: 'From countless eons, I have praised and shown the path to Nirvana, the suffering of birth and death is forever extinguished, I always say this.' The second says: 'In the past, in twenty thousand
億佛所，教無上道。」第三云：「宿世因緣，吾今當說。」定據何文耶？
答：
第一文直云：「從久遠劫來」，久遠之言，信實杳漫，而未顯本地，或據中間。第二直云：「昔曾二萬億佛所」，未判劫數，久近難明，將後文準望，似如近近。今論遠益，取第三文，「以三千界墨，東過千界，乃下一點，點與不點，盡抹為塵，一塵一劫，復過是數無量無邊百千萬億阿僧祇劫。」用此明文，望二萬億佛所，始為昨日。從是已來，為結大乘之首，彼佛八千劫說經，十六王子八萬四千劫覆講。彼之經論文廣時深，於時聽眾，或可當座已悟，或可中間化得，或可近來化得，咸至寶所，受法性身，為應生眷屬。內秘外現，共熟眾生，而作佛事。《凈名》曰：「雖成道轉法輪，而行菩薩道。」是此意也。於時聽眾未得真實益，若相似益，隔生不忘；名字觀行益，隔生則忘、或有不忘。忘者，若值善知識，宿善還生；若值惡友，則失本心，是故中間種種涂熨。或多以大乘熟，或多以小乘熟。生方便者，雖說種種道，其實為一乘，亦復皆令得至寶所，受法性身。而於彼國，被第九番、十番真實利益。如千世界微塵菩薩，即其流也。斯等已究竟於前，名久遠利益。其中眾生，於今有住聲聞地者，更近論利益，如后說(云云)
【現代漢語翻譯】 現代漢語譯本： 問：『在二萬億佛所，教導無上道。』第三句說：『宿世因緣，我現在應當說。』這些說法是根據什麼經典呢？
答：
第一句只是說：『從久遠劫以來』，『久遠』這個詞，真實而又渺茫，但沒有顯明根本的處所，或許指的是中間的某個階段。第二句只是說：『過去曾在二萬億佛所』，沒有判斷劫數的長短，時間的長短難以明白，如果用後面的文字來衡量，似乎是很近的時間。現在討論遙遠的情況，採用第三句所說：『用三千大千世界的墨，向東方經過一千個世界，然後點下一個點，把點與不點的地方，全部磨成微塵，一粒微塵算作一劫，再超過這個數量無量無邊百千萬億阿僧祇劫。』用這段明確的文字，來衡量二萬億佛所，才算是昨天的事情。從那時以來，就開始結集大乘經典的開端，那尊佛用八千劫的時間來說經，十六位王子用八萬四千劫的時間來複講。那部經典的經文內容廣泛，時間深遠，當時聽眾，或許當場就已經領悟，或許在中間被教化而領悟，或許在最近才被教化而領悟，都到達了寶所（涅槃），接受了法性之身，是爲了應生的眷屬。內在秘密地修行，外在顯現地教化，共同成熟眾生，從而做佛事。《維摩詰經》說：『雖然成就佛道，轉動法輪，但仍然行菩薩道。』就是這個意思。當時聽眾沒有得到真實的利益，如果得到相似的利益，隔世也不會忘記；如果是名字觀行上的利益，隔世就會忘記，或者也有不忘記的。忘記的人，如果遇到善知識，宿世的善根還會重新生起；如果遇到惡友，就會失去本來的心，所以中間需要種種塗飾修補。或許多數人用大乘法門來成熟，或許多數人用小乘法門來成熟。爲了適應眾生的根器，雖然說種種不同的道，其實都是爲了一個佛乘，也都是爲了讓眾生到達寶所（涅槃），接受法性之身。並且在那個佛國，被第九番、第十番的真實利益所加持。就像千世界微塵數的菩薩，就是他們的流類。這些人已經在過去究竟了修行，稱為久遠的利益。其中有些眾生，現在還停留在聲聞的地位，更近一步討論利益，就像後面所說的（云云）。
【English Translation】 English version: Question: 'At the place of two hundred trillion Buddhas, teaching the unsurpassed path.' The third statement says: 'Past life causes and conditions, I shall now explain.' What scriptures are these statements based on?
Answer:
The first statement simply says: 'From countless kalpas ago,' the word 'countless' is true yet vague, but it does not reveal the fundamental location, perhaps referring to some intermediate stage. The second statement simply says: 'In the past, at the place of two hundred trillion Buddhas,' without judging the length of the kalpas, the length of time is difficult to understand. If measured by the following text, it seems like a very recent time. Now discussing the distant situation, adopting the third statement: 'Using the ink of three thousand great thousand worlds, passing through a thousand worlds to the east, and then placing a dot, grinding all the dotted and undotted places into dust, one dust particle counts as one kalpa, and exceeding this number by immeasurable, boundless, hundreds of thousands of trillions of asamkhya kalpas.' Using this clear text to measure the place of two hundred trillion Buddhas, it is only like yesterday. Since then, the beginning of compiling the Mahayana scriptures began. That Buddha spent eight thousand kalpas to speak the sutras, and sixteen princes spent eighty-four thousand kalpas to review them. The content of that scripture is extensive and the time is profound. At that time, the audience, perhaps already enlightened on the spot, perhaps enlightened through teaching in the middle, perhaps enlightened recently, all reached the treasure place (Nirvana), received the Dharma-nature body, for the sake of the sentient beings to be saved. Inwardly secretly practicing, outwardly manifesting teaching, together maturing sentient beings, thereby doing the work of the Buddha. The Vimalakirti Sutra says: 'Although accomplishing the Buddha path and turning the Dharma wheel, one still practices the Bodhisattva path.' This is the meaning. At that time, the audience did not receive real benefits. If they received similar benefits, they would not forget them in the next life; if it was the benefit of name and contemplation, they would forget it in the next life, or some would not forget it. Those who forget, if they encounter a good teacher, the good roots of past lives will be reborn; if they encounter an evil friend, they will lose their original mind, so in the middle, various embellishments and repairs are needed. Perhaps most people are matured by the Mahayana Dharma, perhaps most people are matured by the Hinayana Dharma. To adapt to the roots of sentient beings, although various different paths are spoken, in fact, they are all for one Buddha vehicle, and they are all for allowing sentient beings to reach the treasure place (Nirvana) and receive the Dharma-nature body. And in that Buddha land, they are blessed by the ninth and tenth real benefits. Like the Bodhisattvas of the number of dust particles in a thousand worlds, they are their kind. These people have already completed their practice in the past, called long-term benefits. Among these sentient beings, some are still staying in the position of Sravaka, discussing benefits more closely, as mentioned later (etc.).
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妙法蓮華經玄義卷第六下 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第七上
天臺智者大師說
二、近利益者，起于寂滅道場，始成正覺，即轉法輪，擊于毒鼓、天鼓，利益眾生，齊至法華已前；益亦淺、深，死亦奢、促。何者？教本逗緣，緣略為四，教亦有四，教主亦四，皆稱法王，具王三昧，自破二十五有，七益眾生，例如前說。
又大小乘經，明佛入王三昧，放光說法，善惡諸趣果苦得益者，如《阿含》中說，見佛光明，蒙佛手觸，六道苦患，悉得除愈。又《大品》云：放光照地獄眾生，苦惱即除，生齊第六天。苦除是果益，生天是因益。《大品》稱為華葉之益也。又佛放光，幽闇之處，皆大明，各作是念：此中雲何忽生眾生？此亦是果益。此因果益，四教主佛，通能此益。
別論益者，則是淺深不同，謂聲聞斷正，緣覺侵習，同名中草。菩薩伏惑，兼度眾生。故經云：「求世尊處，我當作佛，行精進定。」是名上草益。蓋三藏教主慈善根力利益之相也。經云：「若諸菩薩智慧堅固，了達三界，求最上乘。」即三人同觀無生，非但有前析智之益，別有巧度，即是體真，是為小樹增長益。蓋通教主利益之相。經云：「復有住禪得
【現代漢語翻譯】 現代漢語譯本
妙法蓮華經玄義卷第六下 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第七上
天臺智者大師說
二、就近期的利益來說，佛陀從寂滅道場開始，最初成就正覺，隨即轉法輪，敲擊毒鼓和天鼓，利益眾生，一直到《法華經》之前；利益有淺有深，死亡有長有短。為什麼呢？因為教法原本是適應各種因緣的，因緣大致有四種，教法也有四種，教主也有四位，都稱為法王，具備王三昧（指佛的禪定），自己破除二十五有（指三界中的二十五種存在狀態），七種利益眾生，例如前面所說的那樣。
此外，大小乘經典中，闡明佛陀進入王三昧，放光說法，善惡諸趣的眾生得到果報和苦難的利益，例如《阿含經》中所說，見到佛的光明，蒙受佛的手的觸控，六道眾生的苦難，全部都得到消除和痊癒。又如《大品般若經》中說：佛陀放光照耀地獄眾生，他們的苦惱立即消除，轉生到第六天（他化自在天）。苦惱消除是果報的利益，轉生到天界是因緣的利益。《大品般若經》稱之為華葉的利益。又如佛陀放光，幽暗之處，都變得光明，眾生各自產生這樣的念頭：『這裡怎麼忽然出現了眾生？』這也是果報的利益。這種因果的利益，四教（藏、通、別、圓四教）的教主佛陀，普遍能夠給予這種利益。
如果分別討論利益，那麼就有淺深的不同，例如聲聞乘斷除見思惑中的真諦之理，緣覺乘斷除見思惑中的習氣，都可稱為中草。菩薩乘降伏煩惱，兼顧度化眾生。所以經中說：『在世尊之處，我應當成佛，修行精進禪定。』這稱為上草的利益。這大概是三藏教（聲聞藏、菩薩藏、緣覺藏）的教主以慈善的根力利益眾生的相貌。經中說：『如果諸位菩薩智慧堅固，了達三界，尋求最上乘。』就是三人（聲聞、緣覺、菩薩）共同觀照無生之理，不僅僅有之前的分析智慧的利益，還有巧妙的度化，就是體悟真諦，這是小樹增長的利益。這大概是通教（通於三乘之教）教主利益眾生的相貌。經中說：『又有安住禪定，得到
【English Translation】 English version
Miaofa Lianhua Jing Xuanyi Scroll 6 (Part 2) Tripitaka, Volume 33, No. 1716, Miaofa Lianhua Jing Xuanyi
Miaofa Lianhua Jing Xuanyi Scroll 7 (Part 1)
Commentary by Great Master Zhiyi of Tiantai
2. Regarding immediate benefits, the Buddha, starting from the Bodhimanda (place of enlightenment) of stillness and extinction, initially attained perfect enlightenment, then turned the Dharma wheel, struck the poison drum and the heavenly drum, benefiting sentient beings up until the Lotus Sutra; the benefits are both shallow and deep, and the deaths are both long and short. Why is this? Because the teachings originally accord with various conditions, and there are roughly four types of conditions, four types of teachings, and four types of teaching masters, all called Dharma Kings, possessing the King Samadhi (Buddha's concentration), personally breaking through the Twenty-five Existences (twenty-five realms of existence in the Three Realms), and benefiting sentient beings in seven ways, as described earlier.
Furthermore, in both Mahayana and Hinayana sutras, it is explained that the Buddha enters the King Samadhi, emits light, and preaches the Dharma, and sentient beings in the good and evil realms receive the benefits of karmic rewards and suffering. For example, in the 《Agama Sutra》, it is said that upon seeing the Buddha's light and receiving the touch of the Buddha's hand, the suffering of beings in the six realms is completely eliminated and healed. Also, in the 《Mahaprajnaparamita Sutra》, it says: 'The Buddha emits light to illuminate sentient beings in hell, and their suffering is immediately eliminated, and they are reborn in the sixth heaven (Paranirmita-vasavartin).』 The elimination of suffering is the benefit of karmic reward, and rebirth in heaven is the benefit of cause and condition. The 《Mahaprajnaparamita Sutra》 calls this the benefit of flowers and leaves. Furthermore, when the Buddha emits light, dark places all become bright, and each sentient being has this thought: 'How did sentient beings suddenly appear here?' This is also the benefit of karmic reward. This benefit of cause and effect can be universally given by the Buddhas who are the teaching masters of the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings).
If we discuss the benefits separately, then there are differences in depth. For example, the Sravakas (voice-hearers) sever the truth of suffering in the delusions of views and thoughts, and the Pratyekabuddhas (self-enlightened ones) diminish the habitual tendencies in the delusions of views and thoughts, both of which can be called middle grasses. Bodhisattvas subdue afflictions and also liberate sentient beings. Therefore, the sutra says: 'In the presence of the World Honored One, I shall become a Buddha, practicing diligent meditation.' This is called the benefit of the upper grass. This is roughly the appearance of the teaching master of the Tripitaka Teaching (Sravaka Pitaka, Bodhisattva Pitaka, Pratyekabuddha Pitaka) benefiting sentient beings with the power of benevolent roots. The sutra says: 'If the Bodhisattvas have firm wisdom, understand the Three Realms, and seek the supreme vehicle.' This means that the three (Sravakas, Pratyekabuddhas, and Bodhisattvas) together contemplate the principle of non-origination, not only having the benefit of the previous analytical wisdom, but also having skillful liberation, which is the realization of the true nature, this is the benefit of the small tree growing. This is roughly the appearance of the teaching master of the Common Teaching (teaching common to the three vehicles) benefiting sentient beings. The sutra says: 'Also, those who abide in meditation and obtain
神通力，聞諸法空，心大歡喜。」住禪者，住九種大禪；心大歡喜者，登歡喜地，度無數億百千眾生，是名大樹增長。非但有前因果析體之益，而別有分別道種智，乃至一切種智益。蓋別教主利益之相。經云：今當爲汝說最實事，不啻如前之益，乃有即破無明、顯出佛性究竟實益。蓋圓教主利益之相。
複次前三教益，劣不兼勝，勝則兼劣，可解(云云)。
又歷五味者，乳教但因、果、大樹、實事四益，而不明三草一木，以大乘經不入二乘人手，如聾如啞故。酪教但有三草等四益。生蘇備有七益。熟蘇無析法三草，而有體法等七益。醍醐但有實事益。前諸益皆粗，今益則妙。近從寂滅訖至法華為生身菩薩，但得八番之益，不得第九、第十益也。又有得義者，即是菩薩從法性身來入分段，作愿通應生等眷屬，進破無明，斷除殘品，即得明第九、第十番益也。始從寂滅，終至法華，略言十益也。
問：
法身菩薩，聞應身佛說法，應身中益，亦令法身得益耶？
答：
譬如磨鏡，鏡轉明，色像亦明。
又問：
應身聞法益、法身亦益者，應身現病，法身亦病耶？
答：
此病若實者，應病法亦病。只為應病非實，非實故，應身無病，法身亦無病。又若應
【現代漢語翻譯】 現代漢語譯本：『以神通力，聞諸法空，心大歡喜。』安住于禪定的人，安住於九種大的禪定；心中大歡喜的人，登上歡喜地（Pramudita），度化無數億百千眾生，這叫做大樹增長。不僅僅有前面因果分析的利益，而且還有分別道種智，乃至一切種智的利益。這是別教（Prthag-jana）所主的利益之相。經中說：『現在應當為你講述最真實的事，』不僅僅像前面所說的利益，而且還有立即破除無明（Avidya）、顯現佛性（Buddha-dhatu）的究竟真實利益。這是圓教（Perfect Teaching）所主的利益之相。
其次，前面三教的利益，低劣的不能兼顧殊勝的，殊勝的則能兼顧低劣的，可以這樣理解。
又經歷五味的人，乳教（Milk Teaching）只有因、果、大樹、實事四種利益，而不明白三草一木，因為大乘經典不入二乘人手中，如同聾子和啞巴一樣。酪教（Curd Teaching）只有三草等四種利益。生蘇（Raw Butter Teaching）具備七種利益。熟蘇（Cooked Butter Teaching）沒有分析法的三草，而有體法等七種利益。醍醐（Ghee Teaching）只有實事利益。前面各種利益都粗淺，現在的利益則精妙。從寂滅到《法華經》（Lotus Sutra）為止，為生身菩薩，只得到八番的利益，得不到第九、第十番的利益。還有得到義理的人，就是菩薩從法性身來進入分段生死，發願通應眾生的生等眷屬，進而破除無明，斷除殘餘的品位，就能得到明白第九、第十番的利益。從寂滅開始，到《法華經》結束，簡略地說有十種利益。
問：
法身菩薩，聽應身佛說法，應身中的利益，也能讓法身得到利益嗎？
答：
譬如磨鏡子，鏡子轉得明亮，色像也明亮。
又問：
應身聽法受益，法身也受益，那麼應身示現生病，法身也會生病嗎？
答：
這個病如果是真實的，那麼應身生病法身也會生病。只因爲應身所現的病不是真實的，因為不是真實的，所以應身沒有病，法身也沒有病。又如果應...
【English Translation】 English version: 'With supernatural powers, hearing that all dharmas are empty, the mind is greatly delighted.' Those who dwell in dhyana (Zen meditation) dwell in the nine great dhyanas; those whose minds are greatly delighted ascend to the Pramudita (Land of Joy), delivering countless billions of trillions of sentient beings; this is called the growth of the great tree. Not only is there the benefit of analyzing cause and effect as before, but there are also the benefits of distinguishing the wisdom of the path, and even the wisdom of all kinds. This is the aspect of the benefit presided over by the Prthag-jana (Distinct Teaching). The sutra says: 'Now I will tell you the most real thing,' not only like the benefits mentioned before, but also the ultimate real benefit of immediately breaking through Avidya (ignorance) and revealing Buddha-dhatu (Buddha-nature). This is the aspect of the benefit presided over by the Perfect Teaching.
Furthermore, the benefits of the previous three teachings, the inferior cannot encompass the superior, but the superior can encompass the inferior; this can be understood.
Moreover, those who experience the five flavors, the Milk Teaching only has the four benefits of cause, effect, great tree, and real event, and does not understand the three grasses and one tree, because the Mahayana sutras do not enter the hands of the two vehicles, like the deaf and the mute. The Curd Teaching only has the four benefits of the three grasses, etc. The Raw Butter Teaching has all seven benefits. The Cooked Butter Teaching does not have the three grasses of analytical dharma, but has the seven benefits of embodied dharma, etc. The Ghee Teaching only has the benefit of real events. The previous benefits are all coarse, but the current benefit is subtle. From Nirvana to the Lotus Sutra, for the manifested-body Bodhisattvas, only eight benefits are obtained, not the ninth and tenth benefits. There are also those who obtain the meaning, that is, Bodhisattvas come from the Dharmakaya (Dharma body) to enter into segmented birth and death, making vows to universally respond to the birth and other relatives of sentient beings, and further break through ignorance, cutting off the remaining grades, and then obtain the clear ninth and tenth benefits. Starting from Nirvana and ending with the Lotus Sutra, briefly speaking, there are ten benefits.
Question:
When a Dharmakaya Bodhisattva hears the preaching of a Nirmanakaya (Transformation body) Buddha, can the benefit in the Nirmanakaya also benefit the Dharmakaya?
Answer:
It is like polishing a mirror; when the mirror becomes bright, the colors and images also become bright.
Question:
If the Nirmanakaya benefits from hearing the Dharma, and the Dharmakaya also benefits, then if the Nirmanakaya manifests illness, will the Dharmakaya also be ill?
Answer:
If this illness is real, then if the Nirmanakaya is ill, the Dharmakaya will also be ill. It is only because the illness manifested by the Nirmanakaya is not real; because it is not real, the Nirmanakaya is not ill, and the Dharmakaya is also not ill. Also, if the Nirmanakaya...
身現病少，當知法身益亦少。若能應身現病廣，法身益亦廣也。
今作諸句料簡：自有果益、因不益，因益、果不益，俱益，俱不益，此即現事可解。
自有壞益、成益、亦壞亦成益、不壞不成益。不壞不成益，是清涼益；四趣因，是壞益；非想因，是成益；中間，是亦成亦壞益(云云)。
自有因益即果益，果益即因益，此變易因移果易意也。自有因益非增道，果益非損生，得是因果益，不得是因果益，分段報因果也。自有因益是增道，果益是損生，不得是因果益，得是因果益，習因習果也。
自有真益非俗益，二乘也。俗益非真益，六度菩薩也。自有先俗益后真益，六度菩薩也。自有先真益后俗益，通菩薩也。自有真俗益非中益，中益非真俗益，別也。自有真益即俗益，亦即中道益，圓也。
三當文利益，就今經備有七益，雖復差別，即無差別。譬如芽、莖、枝、葉，生長不同，而是一地所生。七益誠復淺深，無非實相，故言差別無差別也。諸經差別粗益，同入此經無差妙益，或進入諸妙益，或按位成妙益。
進入益者，本是地上清涼，今則進發大乘，解心明凈，或進觀行妙，相似分真中。本是人天因益，今進入相似分真。本是小乘學無學益，今進破無明分真妙益，譬如回
【現代漢語翻譯】 現代漢語譯本：如果（應身）示現疾病很少，應當知道法身的利益也少。如果能夠（應身）示現疾病很多，法身的利益也就很大。
現在作一些句子來分析：有的是果報有利益，因地沒有利益；有的是因地有利益，果報沒有利益；有的是因地和果報都有利益；有的是因地和果報都沒有利益。這些都是現在的事情可以理解的。
有的是壞滅有利益，有的是成就（善法）有利益，有的是亦壞滅亦成就（善法）有利益，有的是不壞滅不成就（善法）有利益。不壞滅不成就（善法）有利益，是清涼的利益；四惡趣的因，是壞滅有利益；非想非非想處的因，是成就（善法）有利益；中間狀態，是亦成就（善法）亦壞滅有利益（等等）。
有的是因地的利益就是果報的利益，果報的利益就是因地的利益，這是變易生死（Bianyishengsi）的因轉移到果報也容易的意義。有的是因地的利益不是增長道業，果報的利益不是減少（輪迴）生死的痛苦，得到的是因果的利益，得不到的也是因果的利益，這是分段生死（Fenduanshengsi）的報應因果。有的是因地的利益是增長道業，果報的利益是減少（輪迴）生死的痛苦，得不到的是因果的利益，得到的是因果的利益，這是習氣因習氣果。
有的是真諦的利益不是世俗的利益，這是二乘（Ercheng）的境界。有的是世俗的利益不是真諦的利益，這是行六度（Liudu）的菩薩的境界。有的是先世俗的利益后真諦的利益，這是行六度（Liudu）的菩薩的境界。有的是先真諦的利益後世俗的利益，這是通教（Tongjiao）的菩薩的境界。有的是真諦和世俗的利益不是中道的利益，中道的利益不是真諦和世俗的利益，這是別教（Biejiao）的境界。有的是真諦的利益就是世俗的利益，也就是中道的利益，這是圓教（Yuanjiao）的境界。
三種當文的利益，就這部經來說，具備七種利益，雖然有差別，也就是沒有差別。譬如芽、莖、枝、葉，生長不同，而是一塊土地所生。七種利益確實有深淺，沒有不是實相（Shixiang），所以說差別沒有差別。諸經的差別粗淺的利益，一同進入這部經沒有差別的微妙利益，或者進入諸種微妙利益，或者按次第成就微妙利益。
進入（微妙）利益的，本來是地上清涼，現在就進發大乘，解心明凈，或者進入觀行微妙，相似分真（Xiangsifenzhen）之中。本來是人天（Rentian）的因地利益，現在進入相似分真（Xiangsifenzhen）。本來是小乘（Xiaocheng）有學無學的利益，現在進入破無明分真（Powumingfenzhen）的微妙利益，譬如回
【English Translation】 English version: If the manifested body shows little illness, know that the benefit of the Dharma body is also small. If the manifested body can show much illness, the benefit of the Dharma body is also great.
Now, let's analyze with some sentences: There are those where the fruit has benefit, but the cause does not; those where the cause has benefit, but the fruit does not; those where both have benefit; and those where neither has benefit. These are present matters that can be understood.
There are those where destruction has benefit, those where accomplishment (of good deeds) has benefit, those where both destruction and accomplishment (of good deeds) have benefit, and those where neither destruction nor accomplishment (of good deeds) has benefit. Not destroying and not accomplishing (good deeds) has benefit, which is the benefit of coolness (Qingliang). The cause of the four evil realms is destruction having benefit. The cause of the realm of neither perception nor non-perception is accomplishment (of good deeds) having benefit. The intermediate state is both accomplishment (of good deeds) and destruction having benefit (and so on).
There are those where the benefit of the cause is the benefit of the fruit, and the benefit of the fruit is the benefit of the cause. This is the meaning of easily transferring the cause of change and mortality (Bianyishengsi) to the fruit. There are those where the benefit of the cause is not increasing the path, and the benefit of the fruit is not reducing the suffering of (cyclic) birth and death. Obtaining it is the benefit of cause and effect, and not obtaining it is also the benefit of cause and effect. This is the retribution of cause and effect in segmented birth and death (Fenduanshengsi). There are those where the benefit of the cause is increasing the path, and the benefit of the fruit is reducing the suffering of (cyclic) birth and death. Not obtaining it is the benefit of cause and effect, and obtaining it is the benefit of cause and effect. This is the habitual cause and habitual effect.
There are those where the benefit of truth is not the benefit of the mundane, which is the realm of the Two Vehicles (Ercheng). There are those where the benefit of the mundane is not the benefit of truth, which is the realm of the Bodhisattvas practicing the Six Perfections (Liudu). There are those where the mundane benefit comes first, followed by the benefit of truth, which is the realm of the Bodhisattvas practicing the Six Perfections (Liudu). There are those where the benefit of truth comes first, followed by the benefit of the mundane, which is the realm of the Bodhisattvas of the Common Teaching (Tongjiao). There are those where the benefit of truth and the mundane is not the benefit of the Middle Way, and the benefit of the Middle Way is not the benefit of truth and the mundane, which is the realm of the Separate Teaching (Biejiao). There are those where the benefit of truth is the benefit of the mundane, which is also the benefit of the Middle Way, which is the realm of the Perfect Teaching (Yuanjiao).
The three kinds of benefits in the text, in this sutra, possess seven kinds of benefits. Although there are differences, they are also without difference. For example, sprouts, stems, branches, and leaves grow differently, but they are born from the same land. The seven benefits indeed have depth, but none are not the true nature (Shixiang), so it is said that there is difference without difference. The different and coarse benefits of various sutras all enter into the undifferentiated and wonderful benefits of this sutra, or enter into various wonderful benefits, or achieve wonderful benefits in order.
Those who enter (wonderful) benefits were originally coolness on the ground, but now they advance to the Great Vehicle, with clear and bright minds, or enter into the subtle practice of contemplation, within the likeness to true division (Xiangsifenzhen). Originally, it was the benefit of the cause of humans and gods (Rentian), but now they enter into the likeness to true division (Xiangsifenzhen). Originally, it was the benefit of the Hearers (Shravakas) of the Small Vehicle (Xiaocheng) who are still learning and those who have completed their learning, but now they enter into the wonderful benefit of breaking ignorance and dividing the true (Powumingfenzhen), like turning
聲入角轉小為大也。通、別進益，例此可知。
按位益者，本是粗果，地上清涼，即成理妙之益。按于粗因之益，即是觀行妙益。按粗學無學益，即是相似妙益。開粗即妙，不須進入。通、別，例此可知。
進入妙益，即是待粗益明妙益；按位益，即是絕待妙益(云云)。
諸粗益判眷屬者，果、因二益，堪為業生眷屬。中上二草小樹等，堪為愿通眷屬。大樹見性已去，皆應生眷屬攝(云云)。
進入按位者，理妙、假名、觀行妙，堪為業生眷屬。相似妙，堪為愿通眷屬。分真，堪為應生眷屬。是名此經利益之相也(云云)。
三、明流通利益者，為三：一出師。二出法。三出益。
弘經行人，具通凡聖，若法身菩薩誓願莊嚴，令此土、他土、下土、上土得權實七益、九益、十益，化功歸己，還資法身，增道損生也。生身菩薩亦能此土、他土弘經，令他得權實七益，化功歸己，增道損生，而不能上土利益也。凡夫之師亦能此土弘經，令他得權實七益，化功歸己，增益品位。故《無量義》云：「有病導師，在於此岸，而成就船筏，渡人彼岸。」即其義也。
問：
凡夫但能為凡夫弘經，使凡夫得益，亦能令聖人得益耶？
答：
聖有二種：一小乘聖，二
【現代漢語翻譯】 現代漢語譯本 聲入角轉小為大也。通、別進益，例此可知。
按位益者，本是粗果，地上清涼，即成理妙之益。按于粗因之益，即是觀行妙益。按粗學無學益，即是相似妙益。開粗即妙，不須進入。通、別，例此可知。
進入妙益，即是待粗益明妙益；按位益，即是絕待妙益(云云)。
諸粗益判眷屬者，果、因二益，堪為業生眷屬。中上二草小樹等，堪為愿通眷屬。大樹見性已去，皆應生眷屬攝(云云)。
進入按位者，理妙、假名、觀行妙，堪為業生眷屬。相似妙，堪為愿通眷屬。分真，堪為應生眷屬。是名此經利益之相也(云云)。
三、明流通利益者，為三：一出師。二出法。三出益。
弘經行人，具通凡聖，若法身菩薩（Dharmakāya Bodhisattva）誓願莊嚴，令此土、他土、下土、上土得權實七益、九益、十益，化功歸己，還資法身，增道損生也。生身菩薩（Saṃbhogakāya Bodhisattva）亦能此土、他土弘經，令他得權實七益，化功歸己，增道損生，而不能上土利益也。凡夫之師亦能此土弘經，令他得權實七益，化功歸己，增益品位。故《無量義》云：『有病導師，在於此岸，而成就船筏，渡人彼岸。』即其義也。
問：
凡夫但能為凡夫弘經，使凡夫得益，亦能令聖人得益耶？
答：
聖有二種：一小乘聖，二
【English Translation】 English version The sound entering the angle transforms from small to large. The advancement of 'Tong' (通, penetration) and 'Bie' (別, distinction) can be understood in this way.
The benefit according to position is originally a coarse fruit. When the ground is cool and clear, it becomes the benefit of wonderful principle. According to the benefit of coarse cause, it is the wonderful benefit of contemplation and practice. According to the benefit of coarse learning and non-learning, it is the wonderful benefit of resemblance. Opening the coarse is the wonderful, no need to enter. 'Tong' and 'Bie' can be understood in this way.
Entering the wonderful benefit means the wonderful benefit is clarified by relying on the coarse benefit; the benefit according to position is the absolute wonderful benefit (etc.).
Those coarse benefits that are judged as dependents: the benefits of fruit and cause can be dependents of karma-born beings. The middle and upper two grasses, small trees, etc., can be dependents of vow-penetrating beings. The large trees that have seen their nature already should all be included as dependents of birth (etc.).
Entering according to position: the wonderful principle, provisional name, and wonderful contemplation and practice can be dependents of karma-born beings. The resembling wonderful is suitable as dependents of vow-penetrating beings. Partial realization is suitable as dependents of responsive-born beings. This is called the aspect of the benefits of this sutra (etc.).
Three, explaining the benefits of circulation, there are three: first, the teacher emerges. Second, the Dharma emerges. Third, the benefits emerge.
Those who propagate the sutras, possessing both ordinary and saintly qualities, if a Dharmakāya Bodhisattva (法身菩薩) makes vows to adorn, causing this land, other lands, lower lands, and upper lands to obtain the seven benefits of provisional and real, nine benefits, and ten benefits, the merit of transformation returns to oneself, and also funds the Dharmakāya, increasing the path and decreasing birth. A Saṃbhogakāya Bodhisattva (生身菩薩) can also propagate the sutras in this land and other lands, causing others to obtain the seven benefits of provisional and real, the merit of transformation returns to oneself, increasing the path and decreasing birth, but cannot benefit the upper lands. An ordinary teacher can also propagate the sutras in this land, causing others to obtain the seven benefits of provisional and real, the merit of transformation returns to oneself, increasing the rank. Therefore, the Infinite Meaning Sutra says: 'A sick guide is on this shore, but accomplishes a raft to ferry people to the other shore.' This is the meaning.
Question:
An ordinary person can only propagate the sutras for ordinary people, causing ordinary people to obtain benefits, can they also cause saints to obtain benefits?
Answer:
There are two kinds of saints: first, the saints of the Small Vehicle, second,
大乘聖。如經云：「若有實得阿羅漢，生滅度想，若遇余佛，便得決了。」南嶽師云：初依名余佛，無明未破名之為余。能知如來秘密之藏，深覺圓理，名之為佛。佛滅后實得羅漢者，于權實未了。若遇初依，即能決了，成相似益，成進入分真益。此文往證凡夫之師，得為小乘聖人弘經得益也。經云：「六根清凈人說法，十方諸佛皆樂見之，皆向其處說法，一切天龍聞其所說，皆大歡喜。」此亦是凡夫師為大聖說法之明文也。
二出法者，通經方法，明出聖言。文云：「若眾生不信受者，當於余深法中，示教利喜。」餘者，帶方便也。深者，明中道也。帶方便明中道者，即別教也。若但方便，不明中道，即通、藏等教也。經文許用別助圓，而例推亦應用通助圓。又文云：「更以異方便，助顯第一義。」豈隔藏、通耶？但菩薩已得實慧，亦得權意，不以實濫權，亦不謂權是實；但為弘實而眾生不信，須為實施權，以淺助深，無虛妄也。此則雙用權實而弘經也。安樂行雲：「若有難問，不以小乘法答，但以大乘而為解說，令得一切種智。」此則但令用實弘經也。又云：「隨宜為說」，此亦不隔于權也。今時人弘法，或一向用大，或一向用小，皆不得佛意。善弘經者，用與適時，口雖說權，而內心不違實法。但使眾生
【現代漢語翻譯】 現代漢語譯本 大乘經典中說：『如果有人真正證得阿羅漢果位（Arhat，斷盡煩惱，證入涅槃的聖者），產生了已經滅度（Nirvana，佛教術語，指解脫生死輪迴的境界）的想法，如果遇到其他的佛，便能得到決斷了悟。』南嶽慧思禪師說：『最初所依止的「余佛」，是指無明（Avidya，佛教指對事物真相的迷惑和無知）尚未破除的佛。』能夠知曉如來（Tathagata，佛的稱號之一，意為『如實而來』）秘密的寶藏，深刻覺悟圓滿的真理，才能稱之為佛。佛陀滅度后真正證得阿羅漢果位的人，對於權法（Upaya，方便法門，引導眾生入門的手段）和實法（Paramartha，真實究竟的真理）尚未完全了悟。如果遇到最初所依止的善知識，就能得到決斷了悟，成就相似的利益，成就進入分證真如（Bhutatathata，宇宙萬物的本體）的利益。』這段文字可以用來證明凡夫俗子的老師，也能成為小乘聖人弘揚佛經而使人得益。 經典中說：『六根（Sadayatana，眼、耳、鼻、舌、身、意）清凈的人說法，十方諸佛（Buddha，覺悟者）都樂於見到，都向他所在的地方說法，一切天龍（Naga，佛教護法神）聽到他所說的法，都非常歡喜。』這也是凡夫俗子的老師為大聖說法（Dharma，佛法）的明確證明。 二、闡釋佛法的人，通達經典的方法，闡明聖人的言教。經文說：『如果眾生不相信接受佛法，應當在其他的甚深佛法中，開示教導，使他們得到利益和歡喜。』這裡的『余』，帶有方便的意思。『深』，闡明中道（Madhyamaka，不偏不倚的真理）的含義。帶有方便而闡明中道的，就是別教（一種判教分類，高於藏教、通教，低於圓教）。如果只有方便，不闡明中道，就是通教、藏教等教法。經文允許用別教來輔助圓教（一種判教分類，最高的教法），那麼依此類推，也應該允許用通教來輔助圓教。經文又說：『更用不同的方便，來幫助顯明第一義諦（Paramartha-satya，最高的真理）。』難道會排斥藏教、通教嗎？只是菩薩（Bodhisattva，發願救度一切眾生的修行者）已經證得真實的智慧，也懂得權巧的用意，不把實法和權法混淆，也不認為權法就是實法；只是爲了弘揚實法而眾生不相信，才需要爲了實施權法，用淺顯的來幫助深奧的，沒有虛妄。 這就是同時運用權法和實法來弘揚佛經。安樂行品中說：『如果有人提出難題，不用小乘法來回答，只用大乘法（Mahayana，佛教主要流派之一，強調普度眾生）來解釋，使他得到一切種智（Sarvajnana，佛陀所具有的智慧）。』這就是隻允許用實法來弘揚佛經。又說：『隨順眾生的根機，為他們說法』，這也不排斥權法。現在的人弘揚佛法，或者一味地用大乘法，或者一味地用小乘法（Hinayana，佛教早期流派，強調個人解脫），都不能領會佛陀的本意。善於弘揚佛經的人，會根據時機來運用權法和實法，口頭上雖然說的是權法，而內心不違背實法。只要能使眾生……
【English Translation】 English version The Mahayana Sutra says: 'If someone truly attains Arhatship (Arhat, one who has extinguished all defilements and entered Nirvana), and has the thought of having attained extinction (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death), if they encounter another Buddha (Buddha, an enlightened one), they will be able to resolve their doubts and understand.' The Venerable Master Hui Si of Nanyue said: 'The 'other Buddha' initially relied upon refers to a Buddha whose ignorance (Avidya, in Buddhism, refers to the delusion and ignorance of the true nature of things) has not yet been eradicated.' One who can know the secret treasure of the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'thus come') and deeply realize the perfect principle can be called a Buddha. Those who truly attain Arhatship after the Buddha's Nirvana have not fully understood the provisional teachings (Upaya, expedient means, methods to guide beings to enter the Dharma) and the ultimate teachings (Paramartha, the true and ultimate truth). If they encounter the initially relied-upon good teacher, they will be able to resolve their doubts and understand, achieving similar benefits, achieving the benefit of entering into partial realization of Suchness (Bhutatathata, the essence of all things in the universe).』 This passage can be used to prove that a teacher who is an ordinary person can also become a Hinayana saint who propagates the scriptures and benefits others. The Sutra says: 'When a person whose six senses (Sadayatana, eye, ear, nose, tongue, body, and mind) are pure preaches the Dharma (Dharma, Buddhist teachings), all the Buddhas of the ten directions are pleased to see them, and they all turn to that place to preach the Dharma, and all the Nagas (Naga, Buddhist protective deities) who hear what they say are very happy.' This is also clear proof that an ordinary teacher can preach the Dharma for great saints. Second, those who expound the Dharma, understand the methods of the scriptures, and clarify the teachings of the saints. The text says: 'If sentient beings do not believe and accept the Dharma, they should be taught and guided in other profound Dharmas, so that they may obtain benefits and joy.' The 'other' here implies expediency. 'Profound' clarifies the meaning of the Middle Way (Madhyamaka, the truth of non-duality). To clarify the Middle Way with expediency is the Distinct Teaching (a classification of teachings, higher than the Tripitaka Teaching and the Shared Teaching, and lower than the Perfect Teaching). If there is only expediency and no clarification of the Middle Way, it is the Shared Teaching, the Tripitaka Teaching, and so on. The Sutra allows the use of the Distinct Teaching to assist the Perfect Teaching (a classification of teachings, the highest teaching), then by analogy, it should also be allowed to use the Shared Teaching to assist the Perfect Teaching. The text also says: 'Further use different expedient means to help reveal the supreme truth (Paramartha-satya, the highest truth).' How could it exclude the Tripitaka Teaching and the Shared Teaching? It is just that Bodhisattvas (Bodhisattva, practitioners who vow to save all sentient beings) have already attained true wisdom and also understand the intention of expediency, not confusing the ultimate with the provisional, nor thinking that the provisional is the ultimate; it is only because sentient beings do not believe in the ultimate that it is necessary to implement the provisional for the sake of the ultimate, using the shallow to help the profound, without falsehood. This is to promote the scriptures by using both provisional and ultimate teachings. The Chapter on Peaceful Practices says: 'If someone raises a difficult question, do not answer with the Hinayana Dharma, but only explain with the Mahayana Dharma (Mahayana, one of the main schools of Buddhism, emphasizing universal salvation), so that they may obtain all-knowing wisdom (Sarvajnana, the wisdom possessed by the Buddha).' This is to only allow the use of the ultimate to promote the scriptures. It also says: 'Explain according to the needs of sentient beings', which does not exclude the provisional either. People today who promote the Dharma either use the Mahayana Dharma exclusively or the Hinayana Dharma exclusively, and neither can comprehend the Buddha's intention. Those who are good at promoting the scriptures will use the provisional and ultimate teachings according to the occasion, and although they speak of the provisional, their hearts do not violate the ultimate. As long as it can make sentient beings...
得權實七益，于弘經暢矣。
三出益者，然流通利益，不待第三流通段方明利益。只正說文中，已指未來弘經之利。〈譬喻品〉后、〈授記品〉末、〈法師品〉中，皆明弘經功德利益：能于如來滅后聞一句偈者，亦與受三菩提記，況弘宣者！竊為一人說者，功德尚多，況處眾廣說者！展轉至第五十人隨喜功德，尚非二乘境界，況最初會中聞隨喜者！常不輕流通一句，尚得六根清凈，況具足流通者！初品弟子弘經功德，無量億劫行五波羅蜜不得為喻。況第五品，十方虛空，寧有邊表？五品弘經，尚叵窮盡，皆云：「入如來室，著如來衣，坐如來座。」如來之法，皆非數量，況八萬大士、千界微塵菩薩而當可說耶？而當可知耶？唯除如來，無能盡知者也。凡師弘經，令凡七益。經云：「此經是閻浮提人病之良藥，若聞是經，不老不死」者，于老死中，識老死實相。老死，是果報法；識實相，即得清涼理妙益也，亦果報益也。能持此經故，生安樂土，處蓮華中，不為貪慾所惱，亦是離十惱亂，是善行菩薩道；亦名名字益，亦是觀行妙，亦是修因妙。得陀羅尼，能旋假入空，即是下、中、上藥草等益，亦是小樹益；得百千旋陀羅尼，即大樹益；得法音方便陀羅尼，是相似實益；若有須臾聞，即得究竟三菩提，即是真實益
【現代漢語翻譯】 現代漢語譯本： 能夠獲得權實七種利益，對於弘揚經典非常通暢。
關於三次流通的利益，實際上流通的利益，並不需要等到第三次流通段才闡明利益。僅僅在正文的敘述中，已經指出了未來弘揚經典的利益。在《譬喻品》之後、《授記品》末尾、《法師品》中，都闡明了弘揚經典的功德利益：能夠在如來滅度之後聽到一句偈語的人，也能得到授與三菩提的記別，更何況是弘揚宣講的人呢！私下為一個人宣說，功德尚且很多，更何況在眾人面前廣泛宣說的人呢！輾轉到第五十人隨喜的功德，尚且不是二乘境界所能達到的，更何況最初法會中聽到隨喜的人呢！常不輕菩薩流通一句佛法，尚且能夠得到六根清凈，更何況是具足流通全部經典的人呢！初品弟子弘揚經典的功德，用無量億劫修行五波羅蜜都無法比喻。更何況第五品，十方虛空，哪裡有邊際可言呢？五品弘揚經典的功德，尚且無法窮盡，都說：『進入如來的房間，穿上如來的衣服，坐在如來的座位上。』如來的佛法，都不是數量可以衡量的，更何況是八萬大士、千世界微塵數的菩薩所能說盡、所能知盡的呢？只有如來，才能完全知曉。
凡是法師弘揚經典，能使凡夫獲得七種利益。經中說：『這部經是閻浮提人疾病的良藥，如果聽到這部經，就不會衰老死亡』，這是在老死之中，認識到老死的真實相狀。老死，是果報之法；認識到真實相狀，就能得到清涼的理性妙益，這也是果報的利益。能夠受持這部經的緣故，往生安樂國土，處在蓮花之中，不被貪慾所惱亂，這也是遠離十種惱亂，是善行菩薩道；也叫做名字益，也是觀行妙，也是修因妙。得到陀羅尼（總持，總攝憶持），能夠旋轉假相進入空性，這就是下、中、上藥草等的利益，也是小樹的利益；得到百千旋轉陀羅尼，就是大樹的利益；得到法音方便陀羅尼，是相似真實的利益；如果有人哪怕是短暫地聽聞，就能得到究竟的三菩提，這就是真實的利益。
【English Translation】 English version: One can obtain the seven benefits of provisional and real teachings, which greatly facilitates the propagation of the sutra.
Regarding the benefits of the three circulations, the benefits of circulation do not necessarily need to be clarified in the third circulation section. The benefits of propagating the sutra in the future have already been pointed out in the main text. After the 『Parable Chapter,』 at the end of the 『Bestowal of Prophecy Chapter,』 and in the 『Teacher of the Law Chapter,』 the merits and benefits of propagating the sutra are all clarified: those who can hear a single verse after the extinction of the Tathagata will also be given the prediction of attaining Anuttara-Samyak-Sambodhi, let alone those who propagate and expound it! The merit of privately speaking for one person is already great, let alone those who speak widely in front of the multitude! The merit of the fiftieth person who rejoices is still not a realm that the two vehicles can reach, let alone those who hear and rejoice in the initial assembly! Bodhisattva Never Disparaging, by circulating a single phrase, can still attain the purification of the six senses, let alone those who fully circulate the entire sutra! The merit of the disciples in the initial chapter who propagate the sutra cannot be compared to practicing the five paramitas for immeasurable eons. Moreover, in the fifth chapter, where is the boundary of the ten directions of space? The merit of propagating the sutra in the five chapters is still inexhaustible, and all say: 『Entering the room of the Tathagata, wearing the clothes of the Tathagata, and sitting on the seat of the Tathagata.』 The Dharma of the Tathagata cannot be measured by quantity, let alone the eighty thousand great Bodhisattvas and the Bodhisattvas as numerous as the dust particles of a thousand worlds, who can fully speak of it or fully know it? Only the Tathagata can fully know it.
Whenever a Dharma teacher propagates the sutra, it can enable ordinary people to obtain seven benefits. The sutra says: 『This sutra is a good medicine for the diseases of the people of Jambudvipa (world), and if one hears this sutra, one will not age or die,』 which means that in old age and death, one recognizes the true nature of old age and death. Old age and death are the laws of karmic retribution; recognizing the true nature, one can obtain the wonderful benefit of cool rationality, which is also the benefit of karmic retribution. Because one can uphold this sutra, one is reborn in the Land of Bliss, dwells in a lotus flower, and is not disturbed by greed, which is also being free from the ten disturbances, and is the virtuous practice of the Bodhisattva path; it is also called the benefit of name, it is also the wonderfulness of contemplation and practice, and it is also the wonderfulness of cultivating causes. Obtaining Dharani (total retention, total retention of memory), being able to rotate the false appearance into emptiness, is the benefit of the lower, middle, and upper medicinal herbs, and also the benefit of the small tree; obtaining hundreds of thousands of rotations of Dharani is the benefit of the large tree; obtaining the Dharani of the Dharma sound and skillful means is the benefit of similar reality; if someone hears it even for a short time, they will obtain ultimate Anuttara-Samyak-Sambodhi, which is the true benefit.
。複次，如人穿鑿高原見乾土，是下、中、上藥草益。見泥，是小樹大樹益。得水，是最實益。后五百歲尚獲此益，況復今時，弘經利他，寧無七益耶？
第四觀心者，小乘明心起，未動身口，不名為業。大乘明剎那造罪，殃墜無間。無間是大苦報處，剎那促起業處。促心暫起，重業已成，況九法界而不具足。若能凈心，諸業即凈。
凈心觀者，謂觀諸心，悉是因緣生法，即空、即假、即中，一心三觀。以是觀故，知心非心，心但有名；知法非法，法無有我；知名無名，即是我等；知法無法，即涅槃等。此解起時，於我、我所，如雲如幻，即是地上清涼益。信敬慚愧，諸善心生，于空、假、中，意而有勇，即是因益。唸唸與即空相應，是中、上草、小樹等益。唸唸與即假相應，是大樹益。唸唸與即中相應，是最實事益。於一念益心，七種分別(云云)。
夫一向無生觀人，但信心益，不信外佛威加益，此墮自性癡。又一向信外佛加，不內心求益，此墮他性癡。共癡、無因癡，亦可解。自性癡人，眼見世間牽重不前者，傍力助進。云何不信罪垢重者，佛威建立，令觀慧得益耶？又汝從何處，得是無生內觀耶？從師耶從經耶？從自悟耶？師與經，即是汝之外緣。若自悟者，必被冥加，汝不知恩，如樹木
【現代漢語翻譯】 現代漢語譯本：再者，好比有人在高原上挖掘，見到乾土，就得到下、中、上等藥草的利益。見到泥土，就得到小樹大樹的利益。得到水，就是最實在的利益。後世的五百年尚且能獲得這些利益，更何況現在弘揚佛經利益他人，難道沒有七種利益嗎？
第四是觀心，小乘認為心念生起，但未付諸身口行動，就不能稱為業。大乘認為即使剎那間造罪，也會墮入無間地獄。無間地獄是極大的苦報之處，剎那間迅速產生業力。短暫的心念生起，重大的惡業已經形成，更何況九法界沒有不具備的。如果能夠清凈內心，各種業障就能清凈。
清凈心觀，就是觀察各種心念，都是因緣所生的法，即是空、即是假、即是中，一心具足三種觀。因為這種觀照，知道心不是真實的心，心只是一個名稱；知道法不是真實的法，法沒有自我；知道名不是真實的名，就是我等；知道法不是真實的法，就是涅槃等。這種理解生起時，對於我、我所，如同雲霧如同幻象，就是地上清涼的利益。信敬慚愧等各種善心生起，對於空、假、中，內心充滿勇氣，就是因的利益。唸唸與即空相應，是中、上等藥草、小樹等的利益。唸唸與即假相應，是大樹的利益。唸唸與即中相應，是最實在的利益。在一念的利益心中，有七種分別（如前所述）。
一味執著于無生觀的人，只有信心的利益，不相信外在佛的威神加持的利益，這是墮入自性癡。又一味相信外在佛的加持，不向內心尋求利益，這是墮入他性癡。共同的愚癡、無因的愚癡，也可以這樣理解。自性愚癡的人，眼睛看到世間拉重物的人難以向前，旁邊的人幫助他前進。為什麼不相信罪業深重的人，佛的威神建立，使觀照智慧得到利益呢？而且你從哪裡得到這無生的內觀呢？從老師那裡？從經典那裡？還是從自己領悟的呢？老師和經典，就是你的外緣。如果是自己領悟的，必定是被冥冥中的力量所加持，你卻不知感恩，如同樹木一樣。
【English Translation】 English version: Furthermore, it is like a person digging in a highland and finding dry soil, which yields the benefit of lower, middle, and upper medicinal herbs. Finding mud yields the benefit of small and large trees. Obtaining water is the most substantial benefit. Even in the latter five hundred years, one can still obtain these benefits, how much more so now, when propagating the scriptures to benefit others, could there not be seven benefits?
Fourth is the contemplation of the mind. The Hinayana (Small Vehicle) teaches that a thought arising, without being acted upon by body and speech, is not considered karma. The Mahayana (Great Vehicle) teaches that even a momentary creation of sin will cause one to fall into Avici (uninterrupted) hell. Avici is a place of extreme suffering, where karma is swiftly generated. A fleeting thought arising, a heavy karma is already formed, how much more so in the nine realms of existence, which are not lacking in this. If one can purify the mind, all karmas will be purified.
The contemplation of the pure mind is to observe all thoughts as phenomena arising from conditions, which are emptiness (空, kong), provisionality (假, jia), and the Middle Way (中, zhong), the three contemplations in one mind. Because of this contemplation, one knows that the mind is not a real mind, the mind is only a name; one knows that the dharma (法, fa) is not a real dharma, the dharma has no self; one knows that the name is not a real name, which is 'I' and so on; one knows that the dharma is not a real dharma, which is Nirvana (涅槃, niepan) and so on. When this understanding arises, regarding 'I' and 'mine,' it is like clouds and illusions, which is the benefit of coolness on the ground. Faith, respect, shame, and other good thoughts arise, and one is courageous in emptiness, provisionality, and the Middle Way, which is the benefit of the cause. Moment by moment corresponding to emptiness, is the benefit of middle and upper herbs, small trees, and so on. Moment by moment corresponding to provisionality, is the benefit of large trees. Moment by moment corresponding to the Middle Way, is the benefit of the most substantial matter. In the benefit of one thought-moment, there are seven kinds of distinctions (as mentioned before).
Those who are solely attached to the contemplation of non-birth (無生觀, wusheng guan) only have the benefit of faith, and do not believe in the benefit of the Buddha's external majestic power, this is falling into self-nature delusion. Furthermore, those who solely believe in the external Buddha's blessing, and do not seek benefit within the mind, this is falling into other-nature delusion. Common delusion and causeless delusion can also be understood in this way. Those who are deluded by self-nature, see in the world that those who pull heavy loads have difficulty moving forward, and are helped by others. Why not believe that those whose sins are heavy, are established by the Buddha's majestic power, so that contemplative wisdom can obtain benefit? Moreover, from where did you obtain this internal contemplation of non-birth? From a teacher? From the scriptures? Or from your own enlightenment? The teacher and the scriptures are your external conditions. If it is from your own enlightenment, you must have been blessed by unseen forces, but you do not know gratitude, like a tree.
不識日月風雨等恩。又三事，汝不知外加：一不信教。二不自行求外加。三不教人。直是汝之不信，非無外益也。經曰：非內非外，而內而外。而內故，諸佛解脫，於心中求。而外故，諸佛護念。云何不信外益耶！(云云)他、共、無因癡，例可解。即假故，無自性；即空故，無他性；即中故，無共性；雙照故，無無因性(云云)。
第五結成權實者，光宅云：「照三三之境為權，照四一之境為實。」今不用此解。既以大乘果為大理，何不用小乘果為小理？彼救云：小果非真，故不以其果為理。若爾，權教及權行人，何嘗是實？既立權教行人，何不立權理？又權若無理，俗不應稱諦，既言俗諦，權不應止三也。實有四者，夫因果是二法，云何以二法為理一耶？經云：「觀一切法如實相，不行不分別。」云何分別因果為理一？若爾，便無實相，則魔所說，故不用彼釋。今明照十粗之境為權，照十妙之境為實。十粗者即前九法界，三因緣等諸粗諦智，乃至粗利益，皆稱權也。照十妙者，即是理妙，乃至利益妙，妙故為實。複次為十妙故，開出十粗，如為蓮故華，意在於蓮，而蓮隱不現。于余深法，示教利喜，余法有實，而實不顯。文云：「如來方便意趣難解也」。又華開蓮現，譬開十粗顯十妙，則無復十粗，唯一大
【現代漢語翻譯】 現代漢語譯本 不認識日月風雨等的恩惠。還有三件事，你不知道外加：一是不相信教義。二是不自己修行而向外尋求。三是不教導他人。只是你不相信，並非沒有外在的益處。《經》上說：『非內非外，而內而外。』因為向內，所以諸佛的解脫，在心中尋求。因為向外，所以諸佛護念。怎麼能說不相信外在的益處呢！（以上略）他性、共性、無因的愚癡，可以依此類推來理解。就是因為是假，所以沒有自性；就是因為是空，所以沒有他性；就是因為是中，所以沒有共性；雙重照耀，所以沒有無因性（以上略）。
第五，總結權實（權宜之法與真實之法）的區分，光宅（指光宅寺，可能是寺名或人名）說：『照見三三之境為權，照見四一之境為實。』現在不用這種解釋。既然以大乘的果位為大理，為什麼不用小乘的果位為小理呢？他們辯解說：小乘的果位不是真實的，所以不以它的果位為理。如果這樣，權教以及權教的修行人，何嘗是真實的？既然設立權教和修行人，為什麼不設立權理呢？而且權如果無理，世俗不應該稱為諦（真理），既然說是俗諦，權就不應該止於三了。實有四者，因和果是兩種法，怎麼能以兩種法作為唯一的理呢？《經》上說：『觀察一切法如實相，不行不分別。』怎麼能分別因果作為唯一的理？如果這樣，就沒有實相，就是魔所說的，所以不用他們的解釋。現在說明照見十粗之境為權，照見十妙之境為實。十粗就是前面的九法界，三因緣等各種粗淺的諦智，乃至粗淺的利益，都稱為權。照見十妙，就是理妙，乃至利益妙，因為妙所以為實。再次，爲了十妙的緣故，開出十粗，如同爲了蓮花而有花，意圖在於蓮花，而蓮花隱藏不顯現。對於其他深奧的法，示教利喜，其他法有真實，而真實不顯現。經文說：『如來方便的意趣難以理解啊』。又如花開蓮現，譬如開啟十粗而顯現十妙，就沒有十粗，只有一大（指唯一的真理）。
【English Translation】 English version They do not recognize the kindness of the sun, moon, wind, and rain. Furthermore, there are three things you do not know about external additions: first, not believing in the teachings; second, not seeking externally through self-cultivation; third, not teaching others. It is simply your disbelief, not that there is no external benefit. The Sutra says: 'Neither internal nor external, but internal and external.' Because of the internal, the liberation of all Buddhas is sought within the heart. Because of the external, all Buddhas protect and remember. How can one not believe in external benefits! (etc.) Otherness, commonality, and causeless ignorance can be understood by analogy. That is, because it is provisional, it has no self-nature; because it is empty, it has no other-nature; because it is the middle way, it has no common-nature; because of dual illumination, it has no causeless-nature (etc.).
Fifth, concluding the establishment of expedient (skillful means) and real (ultimate truth), Guangzhai (referring to Guangzhai Temple, possibly a temple name or a person's name) says: 'Illuminating the realm of the three-threes is expedient, illuminating the realm of the four-ones is real.' Now, this explanation is not used. Since the fruit of the Mahayana is taken as the great principle, why not take the fruit of the Hinayana as the small principle? They argue that the fruit of the Hinayana is not real, so its fruit is not taken as the principle. If so, how are the expedient teachings and the practitioners of expedient teachings ever real? Since expedient teachings and practitioners are established, why not establish expedient principles? Moreover, if the expedient has no principle, the mundane should not be called truth; since it is called mundane truth, the expedient should not stop at three. The real has four aspects. Cause and effect are two dharmas, how can two dharmas be taken as one principle? The Sutra says: 'Observe all dharmas as they truly are, without acting or discriminating.' How can cause and effect be discriminated as one principle? If so, there would be no true reality, which is what the demons say, so their explanation is not used. Now, it is explained that illuminating the realm of the ten coarse aspects is expedient, and illuminating the realm of the ten subtle aspects is real. The ten coarse aspects are the preceding nine realms of existence, the three causes and conditions, and all coarse truths and wisdom, and even coarse benefits, are all called expedient. Illuminating the ten subtle aspects is the subtle principle, and even the subtle benefits, because they are subtle, they are real. Furthermore, for the sake of the ten subtle aspects, the ten coarse aspects are revealed, just as there is a flower for the sake of the lotus, the intention is in the lotus, but the lotus is hidden and does not appear. For other profound dharmas, showing, teaching, benefiting, and delighting, other dharmas have reality, but the reality is not revealed. The text says: 'The expedient intention of the Tathagata is difficult to understand.' Moreover, just as the flower opens and the lotus appears, it is like opening the ten coarse aspects and revealing the ten subtle aspects, then there are no more ten coarse aspects, only one great (referring to the one ultimate truth).
事不可思議境界，乃至利益。肇師云：「始從佛國，終法供養，皆明不可思議。」今亦例爾，既開粗已，始終皆妙。
又約五味者，乳味則有為十妙明十粗，開十粗顯十妙，則成一權一實；若就四悉檀，則有六權二實；若約四門，則十二權四實也。
若約三藏一向是權，化城楊葉，還就三藏，約化他為權，就自行為實；約四悉檀，三權一實；約四門，十二權四實。
若方等既備有四教，故三十種權一十種實；若約四悉檀，十四權二實；對四門五十六權八實。
若約摩訶般若，既廢三藏，但用三教，通別二十種為權，一十種圓為實；若約悉檀，十權二實；若歷四門，四十權八實。
若至法華，前來一向皆廢，但說一實，實中非無方便，但是實相方便，同稱為實。今約悉檀者，未悟之前三權，悟即一實；若歷四門，十二權四實，名數一往同三藏，而意有天懸而地殊。彼教十二權四實，一向是權；法華一向是實。料簡異方等、般若(云云)。故云：「但說無上道，示真實相。」此之謂也。
若約涅槃，涅槃備釋四教，亦是三十權一十實，一往似同方等，而意迥異。彼則二入實，二不入實。今涅槃四俱入實，因中則有三權一實，在果則四實而無權。若約四悉檀，十四權二實；歷四門，五
【現代漢語翻譯】 現代漢語譯本 事不可思議境界，乃至利益。肇師（僧肇，東晉時期著名佛教思想家）說：『從最初進入佛國，到最終的法供養，都闡明了不可思議的境界。』現在也同樣如此，既然已經開顯了粗淺的方面，那麼從始至終都是精妙的。
又如果按照五味（比喻佛陀教法的五個階段）來分析，乳味（比喻華嚴時期的教法）包含有為的十種妙和十種粗，開顯十粗而顯現十妙，就形成了一權一實（權巧方便與真實究竟）；如果就四悉檀（四種普應根機的施教方法）來說，則有六權二實；如果按照四門（四種入道的門徑）來分析，則是十二權四實。
如果按照三藏教（聲聞藏、菩薩藏、佛藏）來說，一向都是權巧方便，如同化城（比喻虛幻的目標）和楊葉（比喻誘惑），迴歸到三藏教，就化他（教化他人）來說是權巧，就自行（自身修行）來說是真實；如果按照四悉檀，則是三權一實；如果按照四門，則是十二權四實。
如果按照方等教（平等教）來說，已經具備了四教（藏、通、別、圓四教），所以有三十種權巧和十種真實；如果按照四悉檀，則是十四權二實；對應四門則是五十六權八實。
如果按照摩訶般若（大智慧）來說，既然廢除了三藏教，只用三教（通、別、圓三教），那麼通教和別教的二十種都作為權巧，圓教的十種作為真實；如果按照悉檀，則是十權二實；如果歷經四門，則是四十權八實。
如果到了法華（《法華經》），之前的教法一概廢除，只說一實（真實），真實之中並非沒有方便，但是這是實相的方便，同樣稱為真實。現在按照悉檀來說，未悟之前是三權，悟了之後就是一實；如果歷經四門，則是十二權四實，名數表面上與三藏教相同，而意義卻有天壤之別。三藏教的十二權四實，一向都是權巧；法華一向都是真實。簡別于方等、般若（此處省略具體分析）。所以說：『但說無上道，示真實相。』說的就是這個道理。
如果按照涅槃（《涅槃經》），涅槃具備解釋四教，也是三十權一十實，表面上似乎與方等教相同，而意義卻迥然不同。方等教是二入實（二種進入真實），二不入實（二種不進入真實）。現在涅槃四俱入實（四種都進入真實），因中則有三權一實，在果上則是四實而無權。如果按照四悉檀，則是十四權二實；歷經四門，則是五
【English Translation】 English version The realm of inconceivable matters, even benefits. Master Zhao (Sengzhao, a famous Buddhist thinker in the Eastern Jin Dynasty) said: 'From the beginning of entering the Buddha-land to the final offering of Dharma, all explain the inconceivable realm.' It is the same now; since the crude aspects have been revealed, everything from beginning to end is wonderful.
Furthermore, if analyzed according to the Five Flavors (a metaphor for the five stages of the Buddha's teachings), the Milk Flavor (a metaphor for the teachings during the Avatamsaka period) contains the ten wonderful and ten crude aspects of conditioned existence. Revealing the ten crude aspects and manifesting the ten wonderful aspects forms one expedient and one real (skillful means and ultimate truth); if based on the Four Siddhanthas (four methods of teaching that universally respond to the capacities of beings), there are six expedient and two real; if analyzed according to the Four Doors (four paths to enter the Way), there are twelve expedient and four real.
If based on the Tripitaka teachings (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka), it is always expedient. Like the illusory city (a metaphor for a temporary goal) and the poplar leaf (a metaphor for temptation), returning to the Tripitaka teachings, teaching others is expedient, while practicing oneself is real; if based on the Four Siddhanthas, there are three expedient and one real; if based on the Four Doors, there are twelve expedient and four real.
If based on the Vaipulya teachings (extensive teachings), which already possess the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings), there are thirty expedient and ten real; if based on the Four Siddhanthas, there are fourteen expedient and two real; corresponding to the Four Doors, there are fifty-six expedient and eight real.
If based on the Maha Prajna (Great Wisdom), since the Tripitaka teachings are discarded, only the three teachings (Common, Distinct, and Perfect Teachings) are used, then the twenty aspects of the Common and Distinct Teachings are considered expedient, and the ten aspects of the Perfect Teaching are considered real; if based on the Siddhantha, there are ten expedient and two real; if passing through the Four Doors, there are forty expedient and eight real.
If it reaches the Lotus (Lotus Sutra), the previous teachings are all discarded, and only one real (truth) is spoken of. Within the real, there are not without expedient means, but these are the expedient means of the real aspect, and are also called real. Now, based on the Siddhantha, before enlightenment there are three expedient, and after enlightenment there is one real; if passing through the Four Doors, there are twelve expedient and four real. The names and numbers are superficially the same as the Tripitaka teachings, but the meaning is as different as heaven and earth. The twelve expedient and four real of the Tripitaka teachings are always expedient; the Lotus is always real. Differentiating from Vaipulya and Prajna (details omitted). Therefore, it is said: 'Only speak of the unsurpassed path, revealing the true aspect.' This is what it means.
If based on the Nirvana (Nirvana Sutra), the Nirvana Sutra fully explains the Four Teachings, and is also thirty expedient and ten real, superficially similar to the Vaipulya teachings, but the meaning is vastly different. The Vaipulya teachings have two entering the real (two entering the truth) and two not entering the real (two not entering the truth). Now, the Nirvana has all four entering the real (all four entering the truth), in the cause there are three expedient and one real, and in the result there are four real and no expedient. If based on the Four Siddhanthas, there are fourteen expedient and two real; passing through the Four Doors, there are five
十六權八實；若更約三因門，五十六權；若果門四實但是實，仍其本因，故說四耳。是則四門入實，約果四實十二權，法華義齊也。
故知諸教，雖同有權實，權實不同，或一向實、或一向權、或權實相兼，皆是稱當機情，緣理未融。今總就教判權實，若約三藏、通、別三教是權，圓教為實。又諸教權實，未融為權；既融，開權顯實為實。今法華是一圓故為實，又開權故為實。若就圓教為語，照前三教三十粗為權，照十妙為實。若就開權圓融為語，決於三十粗皆成妙，但稱為實，是故稱妙。若取悟理者，理即非權非實，不見一法，空拳誑小兒。說權說實，是則為粗，理則非權非實，是故為妙也。
○第二、約本明十妙者，為二：先、釋本跡。二、明十妙。
釋本跡為六：本者理本，即是實相一究竟道；跡者，除諸法實相，其餘種種皆名為跡。又理之與事，皆名為本；說理說事，皆名教跡也。又理事之教，皆名為本；稟教修行，名為跡，如人依處，則有行跡，尋跡得處也。又行能證體，體為本；依體起用，用為跡。又實得體用，名為本；權施體用，名為跡。又今日所顯者為本；先來已說者為跡。約此六義，以明本跡也。
一、約理事明本跡者，從無住本立一切法，無住之理，即是本時實相真諦
【現代漢語翻譯】 現代漢語譯本： 十六權八實：如果更按照三因門來分，就是五十六權；如果按照果門來分，四實都只是實，仍然是其本來的因，所以只說是四。這樣，四門都歸入實，按照果四實，就是十二權，《法華經》的意義就完備了。 所以要知道，各種教法，雖然都有權實，但權實不同，或者完全是實，或者完全是權，或者權實相兼，都是爲了適應眾生的根機和情感，對真理的理解還不夠圓融。現在總的來說，從教義上判斷權實，如果按照三藏教、通教、別教這三種教法來說，都是權，只有圓教才是實。而且，各種教法的權實，沒有融合的就是權；已經融合，開權顯實的就是實。現在的《法華經》是一圓教，所以是實，而且因為開權，所以也是實。如果就圓教來說，對照前面三種教法的三十種粗淺的說法是權，對照十妙才是實。如果就開權圓融來說，決斷三十種粗淺的說法都成為妙，只稱為實，所以稱為妙。如果從領悟真理的人來說，理體既非權也非實，不見一法，就像空拳哄小孩。說權說實，那就是粗淺的說法，理體既非權也非實，所以是妙。 第二，從本的角度來闡明十妙，分為兩部分：首先，解釋本跡（Honjaku）。其次，闡明十妙。 解釋本跡分為六個方面：本（Hon）指的是理本，也就是實相（Jisso）一究竟道；跡（Jaku）指的是，除了諸法實相之外，其餘種種都稱為跡。又，理和事，都稱為本；說理說事，都稱為教跡。又，理事的教法，都稱為本；依照教法修行，稱為跡，就像人所依據的處所，就會有行跡，沿著行跡就能找到處所。又，修行能夠證得本體，本體為本；依據本體而起作用，作用為跡。又，真實地得到體和用，稱為本；權巧地施設體和用，稱為跡。又，今天所顯現的為本；先前已經說過的為跡。根據這六個方面的意義，來闡明本跡。 一、從理事的角度來闡明本跡，從無住本（Mujūhon）建立一切法，無住的道理，就是本時的實相真諦（Shissō shintai）。
【English Translation】 English version: Sixteen provisional and eight real; if further classified according to the Three Causes, there are fifty-six provisional; if according to the Fruit Gate, the four real are all real, remaining in their original cause, hence only four are spoken of. Thus, the four gates all enter into the real, and according to the four real of the Fruit, there are twelve provisional, and the meaning of the Lotus Sutra is complete. Therefore, know that although various teachings all have provisional and real, the provisional and real are different. Some are entirely real, some are entirely provisional, and some combine provisional and real. All are in accordance with the capacity and feelings of the audience, and the understanding of the principle is not yet complete. Now, generally speaking, judging the provisional and real from the perspective of the teachings, if according to the Three Storehouse Teaching (Sanzōkyō), the Common Teaching (Tsūkyō), and the Distinct Teaching (Bekkyō), these three teachings are provisional, and only the Perfect Teaching (Engyō) is real. Moreover, the provisional and real of various teachings, those that are not yet integrated are provisional; those that are integrated, revealing the real by opening the provisional, are real. The current Lotus Sutra is a Perfect Teaching, so it is real, and because it opens the provisional, it is also real. If speaking from the perspective of the Perfect Teaching, in contrast to the thirty coarse aspects of the previous three teachings, these are provisional, and in contrast to the Ten Mystic Principles, these are real. If speaking from the perspective of opening the provisional and integrating them into the perfect, deciding that all thirty coarse aspects become mystic, it is only called real, therefore it is called mystic. If taking the perspective of those who understand the principle, the principle is neither provisional nor real, not seeing a single dharma, like an empty fist deceiving a small child. Speaking of provisional and speaking of real, that is coarse, the principle is neither provisional nor real, therefore it is mystic. Second, explaining the Ten Mystic Principles from the perspective of the Original (Hon), there are two parts: First, explaining Original Ground (Honjaku). Second, explaining the Ten Mystic Principles. Explaining Original Ground is divided into six aspects: Original (Hon) refers to the principle of Original Ground, which is the ultimate path of True Aspect (Jisso); Traces (Jaku) refers to all things other than the True Aspect of all dharmas. Also, principle and phenomena are both called Original; speaking of principle and speaking of phenomena are both called Teaching Traces. Also, the teachings of principle and phenomena are both called Original; practicing according to the teachings is called Traces, just as a person's place of reliance will have traces, and following the traces one can find the place. Also, practice can realize the essence, the essence is Original; relying on the essence to arise function, the function is Traces. Also, truly obtaining essence and function is called Original; expediently applying essence and function is called Traces. Also, what is revealed today is Original; what has been said before is Traces. According to these six meanings, the Original Ground is explained. One, explaining Original Ground from the perspective of principle and phenomena, establishing all dharmas from the Ground of Non-Abiding (Mujūhon), the principle of Non-Abiding is the True Aspect and True Reality (Shissō shintai) of the Original time.
也；一切法，即是本時森羅，俗諦也。由實相真本垂於俗跡，尋于俗跡即顯真本，本跡雖殊，不思議一也。故文云：「觀一切法空如實相，但以因緣有，從顛倒生(云云)。」
、二理教明本跡者，即是本時所照二諦，俱不可說，故皆名本也。昔佛方便說之，即是二諦之教，教名為跡。若無二諦之本，則無二種之教，若無教跡，豈顯諦本？本跡雖殊，不思議一。文云：「是法不可示，言辭相寂滅，以方便力故，為五比丘說。」
三、約教行為本跡者，最初稟昔佛之教以為本，則有修因致果之行。由教詮理而得起行，由行會教而得顯理；本跡雖殊，不思議一也。文云：「諸法從本來，常自寂滅相，佛子行道已，來世得作佛(云云)。」
四、約體用明本跡者，由昔最初修行契理，證於法身為本，初得法身本故，即體起應身之用，由於應身得顯法身；本跡雖殊，不思議一。文云：「吾從成佛已來，甚大久遠若斯，但以方便教化眾生，作如此說。」
五、約實權明本跡者，實者，最初久遠實得法、應二身，皆名為本；中間數數唱生、唱滅，種種權施法、應二身，故名為跡。非初得法、應之本，則無中間法、應之跡。由跡顯本，本跡雖殊，不思議一也。文云：「是我方便，諸佛亦然。」
六、
【現代漢語翻譯】 現代漢語譯本： 也；一切法，就是本來的森羅萬象，這是俗諦（Samvriti-satya，世俗諦）的體現。由實相（Reality）的真理本體顯現於世俗的表象，通過探尋世俗的表象就能顯現真理的本體，本體和表象雖然不同，但卻是不可思議地合一。所以經文說：『觀察一切法空，如實相一樣，只是因為因緣和合而有，從顛倒妄想中產生。』
二、從理和教的角度闡明本體和表象，就是最初所照見的二諦（Two Truths），都是不可言說的，所以都稱為本體。過去的佛方便地宣說它們，這就是二諦的教義，教義稱為表象。如果沒有二諦的本體，就沒有兩種教義的表象；如果沒有教義的表象，怎麼能顯現真理的本體呢？本體和表象雖然不同，但卻是不可思議地合一。經文說：『這種法是無法展示的，言語和辭藻都寂靜滅絕，因為方便的力量，才為五比丘宣說。』
三、從教義和修行的角度闡明本體和表象，最初接受過去佛的教義作為根本，然後才有修因證果的修行。通過教義來詮釋真理，從而開始修行；通過修行來領會教義，從而顯現真理；本體和表象雖然不同，但卻是不可思議地合一。經文說：『諸法從本來，常自寂滅相，佛子行道已，來世得作佛。』
四、從體和用的角度闡明本體和表象，通過最初的修行與真理相契合，證得法身（Dharmakaya）為本體，最初證得法身本體，就從本體生起應身（Nirmanakaya）的作用，由於應身才能顯現法身；本體和表象雖然不同，但卻是不可思議地合一。經文說：『我自從成佛以來，已經非常久遠了，只是用方便法教化眾生，才這樣說。』
五、從真實和權巧的角度闡明本體和表象，真實，就是最初久遠地真實證得法身和應身，都稱為本體；中間無數次地示現出生和滅亡，種種權巧施設法身和應身，所以稱為表象。如果沒有最初證得法身和應身的本體，就沒有中間法身和應身的表象。通過表象來顯現本體，本體和表象雖然不同，但卻是不可思議地合一。經文說：『這是我的方便，諸佛也是這樣。』
六、
【English Translation】 English version: Also; all dharmas are the original myriad phenomena, which is Samvriti-satya (conventional truth). The true essence of Reality manifests in mundane appearances, and by seeking within these appearances, the true essence is revealed. Though essence and appearance differ, they are inseparably one. Hence, the text says: 'Observing all dharmas as empty and like the true aspect, they exist only due to causes and conditions, arising from delusion.'
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Explaining essence and manifestation through principle and teaching: The Two Truths initially illuminated are both inexpressible, hence both are called essence. The Buddha of the past expediently spoke of them, which is the teaching of the Two Truths, and the teaching is called manifestation. Without the essence of the Two Truths, there would be no manifestation of the two teachings; without the manifestation of teaching, how could the essence of truth be revealed? Though essence and manifestation differ, they are inseparably one. The text says: 'This Dharma cannot be shown, words and speech are extinguished, but through expedient power, it is spoken for the five Bhikkhus.'
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Explaining essence and manifestation through teaching and practice: Initially, taking the teachings of the past Buddha as the foundation, there is the practice of cultivating causes to attain results. Through teaching, the principle is explained, and practice arises; through practice, teaching is understood, and the principle is revealed. Though essence and manifestation differ, they are inseparably one. The text says: 'All dharmas from the beginning are always in a state of quiescence. When the Buddha's disciples practice the Way, they will become Buddhas in the future.'
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Explaining essence and manifestation through substance and function: Through initial practice aligning with the principle, one realizes the Dharmakaya (Dharma body) as the essence. Having initially attained the essence of the Dharmakaya, the function of the Nirmanakaya (Transformation body) arises from the substance. Through the Nirmanakaya, the Dharmakaya is revealed. Though essence and manifestation differ, they are inseparably one. The text says: 'Since I attained Buddhahood, it has been an extremely long time, but I teach and transform sentient beings with expedient means, speaking in this way.'
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Explaining essence and manifestation through the real and the provisional: The real is the initial, long-ago, truly attained Dharmakaya and Nirmanakaya, both called essence. In between, countless times appearing to be born and die, various provisional applications of the Dharmakaya and Nirmanakaya are called manifestation. Without the essence of initially attaining the Dharmakaya and Nirmanakaya, there would be no manifestation of the Dharmakaya and Nirmanakaya in between. Through manifestation, the essence is revealed. Though essence and manifestation differ, they are inseparably one. The text says: 'This is my expedient means, and so it is with all Buddhas.'
6.
約今已論本跡者，前來諸教已說事理，乃至權實者，皆是跡也。今經所說久遠事理，乃至權實者，皆名為本。非今所明久遠之本，無以垂於已說之跡；非已說跡，豈顯今本？本跡雖殊，不思議一也。文云：「諸佛法久后，要當說真實。」
若約已今論本跡者，指已為跡，攝得釋迦寂滅道場已來十粗十妙，悉名為跡。指今為本，總遠攝最初本時諸粗諸妙，皆名為本。
若約權實明本跡者，指權為跡，別攝得中間種種異名佛十粗十妙，皆名為權。指實為本，攝得最初十粗十妙，悉名為實。
若約體用明本跡者，指用為跡，攝得最初感應、神通、說法、眷屬、利益等五妙。指體為本，攝得最初三法妙也。
若約教行為本跡者，指行為跡，攝得最初行妙、位妙；指教為本，攝得最初本時智妙。
若理教為本跡者，指理為本，攝得本初之境妙；指教為跡，攝得本時之師教妙，兼得本師十妙。
若理事為本跡者，指事為跡，攝得本時諸粗境；指理為本，攝得本時諸妙境。最初之本為本，但本而非跡；最後已說，但跡而非本；中間亦跡亦本。若無本時之本，不能垂得中間、最後之跡；若無已說之跡，不能顯得今說之本。本跡雖殊，不思議一也。
△二、明本十妙者：一、本因妙。二、本
【現代漢語翻譯】 現代漢語譯本： 如果從『已今』的角度來討論本跡（Honjaku，本源與垂跡）的話，之前所有的教義所說的『事理』，乃至『權實』，都屬於『跡』（Shaku，垂跡，表象）。現在這部經所說的久遠的事理，乃至權實，都稱為『本』（Hon，本源，本質）。如果不是現在所闡明的久遠之『本』，就無法垂示已說的『跡』；如果不是已說的『跡』，又怎麼能彰顯現在的『本』呢？本跡雖然不同，但卻是不可思議地統一。 經文說：『諸佛在很久之後，最終要說出真實。』 如果從『已今』的角度來討論本跡的話，指『已』為『跡』，包括釋迦（Shakya）在菩提伽耶（Bodh Gaya）證悟以來所說的十粗十妙，都稱為『跡』。指『今』為『本』，總括遙遠的最初本源時期的所有粗妙，都稱為『本』。 如果從『權實』的角度來闡明本跡的話，指『權』（方便法門）為『跡』，特別是指中間所說的種種不同名稱的佛的十粗十妙，都稱為『權』。指『實』（真實法門）為『本』，包括最初的十粗十妙，都稱為『實』。 如果從『體用』的角度來闡明本跡的話，指『用』為『跡』，包括最初的感應、神通、說法、眷屬、利益等五妙。指『體』為『本』，包括最初的三法妙。 如果從『教行』的角度來闡明本跡的話，指『行』為『跡』，包括最初的行妙、位妙；指『教』為『本』，包括最初本源時期的智妙。 如果從『理教』的角度來闡明本跡的話，指『理』為『本』，包括本初的境妙；指『教』為『跡』，包括本源時期的師教妙，兼得本師的十妙。 如果從『理事』的角度來闡明本跡的話，指『事』為『跡』，包括本源時期的各種粗境；指『理』為『本』，包括本源時期的各種妙境。最初的『本』是『本』，但只是『本』而不是『跡』；最後已說的，只是『跡』而不是『本』；中間的既是『跡』也是『本』。如果沒有本源時期的『本』，就無法垂示中間和最後的『跡』；如果沒有已說的『跡』，就無法彰顯現在所說的『本』。本跡雖然不同，但卻是不可思議地統一。 △二、闡明本十妙：一、本因妙。二、本果妙。
【English Translation】 English version: Regarding the discussion of Honjaku (本跡, original ground and manifested traces) from the perspective of 'already and now,' all the teachings previously expounded, including 'phenomena and principle' and even 'provisional and real,' belong to 'Shaku' (跡, traces, manifestations). The distant phenomena and principle, and even provisional and real, spoken of in this sutra are all called 'Hon' (本, origin, essence). If it were not for the distant 'Hon' now being elucidated, there would be no way to manifest the 'Shaku' already spoken of; if it were not for the 'Shaku' already spoken of, how could the present 'Hon' be revealed? Although Hon and Shaku are different, they are unified in an inconceivable way. The text says: 'The Buddhas, after a long time, will ultimately speak the truth.' If we discuss Honjaku from the perspective of 'already and now,' we designate 'already' as 'Shaku,' encompassing the ten coarse and ten subtle aspects spoken of since Shakya's (釋迦) enlightenment at Bodh Gaya (菩提伽耶), all of which are called 'Shaku.' We designate 'now' as 'Hon,' encompassing all the coarse and subtle aspects of the distant original time, all of which are called 'Hon.' If we elucidate Honjaku from the perspective of 'provisional and real,' we designate 'provisional' (expedient means) as 'Shaku,' specifically referring to the ten coarse and ten subtle aspects of the Buddhas with various different names spoken of in the middle, all of which are called 'provisional.' We designate 'real' (true teaching) as 'Hon,' encompassing the initial ten coarse and ten subtle aspects, all of which are called 'real.' If we elucidate Honjaku from the perspective of 'essence and function,' we designate 'function' as 'Shaku,' encompassing the initial five subtle aspects of response, supernatural powers, preaching, retinue, and benefits. We designate 'essence' as 'Hon,' encompassing the initial three subtle aspects of the Dharma. If we elucidate Honjaku from the perspective of 'teaching and practice,' we designate 'practice' as 'Shaku,' encompassing the initial subtle aspects of practice and position; we designate 'teaching' as 'Hon,' encompassing the subtle aspect of wisdom from the initial original time. If we elucidate Honjaku from the perspective of 'principle and teaching,' we designate 'principle' as 'Hon,' encompassing the subtle aspect of the realm of origin; we designate 'teaching' as 'Shaku,' encompassing the subtle aspect of the teacher's teaching from the original time, and also obtaining the ten subtle aspects of the original teacher. If we elucidate Honjaku from the perspective of 'principle and phenomena,' we designate 'phenomena' as 'Shaku,' encompassing the various coarse realms of the original time; we designate 'principle' as 'Hon,' encompassing the various subtle realms of the original time. The initial 'Hon' is 'Hon,' but only 'Hon' and not 'Shaku'; the last already spoken of is only 'Shaku' and not 'Hon'; the middle is both 'Shaku' and 'Hon.' If there were no 'Hon' of the original time, there would be no way to manifest the 'Shaku' of the middle and the end; if there were no 'Shaku' already spoken of, there would be no way to reveal the 'Hon' now being spoken of. Although Hon and Shaku are different, they are unified in an inconceivable way. △2. Elucidating the Ten Subtleties of the Original Ground: 1. Subtle Cause of the Original Ground. 2. Subtle Effect of the Original Ground.
果妙。三、本國土妙。四、本感應妙。五、本神通妙。六、本說法妙。七、本眷屬妙。八、本涅槃妙。九、本壽命妙。十、本利益妙。
釋此十妙，又為十重：一、略釋十意。二、生起次第。三、明本跡開合。四、引文證成。五、廣解。六、三世料簡。七、論粗妙。八、結成權實。九、利益。十、觀心。
○一、略釋者，本因妙者，本初發菩提心，行菩薩道所修因也。若十六王子在大通佛時弘經結緣，皆是中間所作，非本因也。若娑婆為墨，東行千界方下一點，點不點等，盡抹為塵，一塵一劫，復過於是百千萬億那由他劫，彌勒補處，以出假種智直數世界，尚不能知，況數其塵，寧當得盡？特是如來巧喻，顯其長遠之相；況以世智，巧曆算數耶！文云：「我以佛眼觀彼久遠，猶若今也。」唯佛能知如此久遠，皆是跡因，非本因也。若留中間之因，於後難信，是故《法華》拂跡除疑，權而非實，我本行菩薩道時，不在中間，過是已前所行道者，名之為本，即是本因妙也。
二、明本果妙者，本初所行圓妙之因，契得究竟常、樂、我、凈，乃是本果。不取寂滅道場，舍那成佛，為本果也。尚不取中間之果以為本果，況舍那始成云何是本？但取成佛已來，甚大久遠，初證之果，名本果妙也。
三、
【現代漢語翻譯】 果妙：三、本國土妙（根本國土的殊勝）。四、本感應妙（根本感應的殊勝）。五、本神通妙（根本神通的殊勝）。六、本說法妙（根本說法的殊勝）。七、本眷屬妙（根本眷屬的殊勝）。八、本涅槃妙（根本涅槃的殊勝）。九、本壽命妙（根本壽命的殊勝）。十、本利益妙（根本利益的殊勝）。
解釋這十妙，又分為十重：一、簡略解釋十種含義。二、生起的次第。三、闡明本跡的開合。四、引用經文來證明。五、詳細解釋。六、從過去、現在、未來三世來考察。七、討論粗妙。八、總結權巧和真實。九、利益。十、觀心。
○一、簡略解釋：本因妙，指的是最初發菩提心，行菩薩道時所修的因。如果說十六王子在大通智勝佛（過去佛名）時弘揚佛經結下善緣，這些都是中間所作的，不是根本之因。如果以娑婆世界（我們所居住的世界）為墨，向東方行走一千個世界才點一下，點與不點等等，全部抹為微塵，一粒微塵代表一劫，即使超過這樣的百千萬億那由他劫（極多的數量單位），彌勒菩薩（未來佛）補處，用出假種智（菩薩的智慧）直接計數這些世界，尚且不能知道，更何況數這些微塵，怎麼能夠數盡呢？這只是如來佛巧妙的比喻，顯示其時間的長遠。更何況用世俗的智慧，巧妙地計算呢！經文說：『我以佛眼觀察那久遠的事情，就像今天一樣。』只有佛才能知道如此久遠的事情，這些都是示現的因，不是根本之因。如果保留中間的因，以後就難以令人信服，所以《法華經》（《妙法蓮華經》的簡稱）拂去示現的痕跡，消除疑惑，是權巧而不是真實。我最初修行菩薩道的時候，不在中間，超過這之前所修行的道，就稱之為本，這就是本因妙。
二、闡明本果妙：最初所修行的圓滿微妙之因，契合得到究竟的常、樂、我、凈（涅槃四德），才是根本之果。不取寂滅道場（釋迦牟尼佛成道之處），毗盧遮那佛（報身佛）成佛，作為根本之果。尚且不取中間的果作為根本之果，何況毗盧遮那佛最初成佛怎麼能是本呢？只是取成佛以來，極其久遠，最初證得的果，名為本果妙。
三、
【English Translation】 The Wondrousness of the Fruit: 3. The Wondrousness of the Fundamental Land (the excellence of the fundamental land). 4. The Wondrousness of the Fundamental Response (the excellence of the fundamental response). 5. The Wondrousness of the Fundamental Supernatural Power (the excellence of the fundamental supernatural power). 6. The Wondrousness of the Fundamental Dharma Teaching (the excellence of the fundamental Dharma teaching). 7. The Wondrousness of the Fundamental Retinue (the excellence of the fundamental retinue). 8. The Wondrousness of the Fundamental Nirvana (the excellence of the fundamental Nirvana). 9. The Wondrousness of the Fundamental Lifespan (the excellence of the fundamental lifespan). 10. The Wondrousness of the Fundamental Benefit (the excellence of the fundamental benefit).
Explaining these ten wondrousnesses is further divided into ten aspects: 1. Briefly explaining the ten meanings. 2. The order of arising. 3. Clarifying the opening and closing of the fundamental and manifested. 4. Citing scriptures to prove it. 5. Explaining in detail. 6. Examining from the three periods of time. 7. Discussing the coarse and subtle. 8. Concluding the provisional and the real. 9. Benefits. 10. Contemplating the mind.
○1. Briefly explaining: The Wondrousness of the Fundamental Cause refers to the cause cultivated when initially arousing the Bodhi mind and practicing the Bodhisattva path. If the sixteen princes cultivated good affinities by propagating the scriptures during the time of the Great Universal Wisdom Buddha (name of a past Buddha), these are all actions done in the middle, not the fundamental cause. If the Saha world (the world we live in) were ink, and a dot were made after traveling a thousand worlds to the east, whether the dot is made or not, and all of it is ground into dust, with one dust particle representing one kalpa, even exceeding such hundreds of thousands of millions of nayutas (extremely large units) of kalpas, Maitreya Bodhisattva (future Buddha) filling the position, using the wisdom of emerging from the provisional to directly count these worlds, still would not be able to know, let alone count these dust particles, how could it be exhausted? This is just a skillful analogy of the Tathagata, showing the length of time. Moreover, how could worldly wisdom skillfully calculate it? The scripture says: 'I observe that distant past with my Buddha eye, it is just like today.' Only the Buddha can know such a distant past, these are all manifested causes, not the fundamental cause. If the intermediate cause is retained, it will be difficult to convince people later, therefore the Lotus Sutra (short for The Wonderful Dharma Lotus Flower Sutra) brushes away the traces of manifestation, eliminating doubts, it is provisional and not real. When I initially practiced the Bodhisattva path, it was not in the middle, exceeding the path practiced before this is called the fundamental, this is the Wondrousness of the Fundamental Cause.
- Clarifying the Wondrousness of the Fundamental Fruit: The perfect and wondrous cause initially cultivated, corresponding to attaining the ultimate permanence, bliss, self, and purity (four virtues of Nirvana), is the fundamental fruit. Not taking the Bodhi-tree (the place where Shakyamuni Buddha attained enlightenment), Vairochana Buddha (Sambhogakaya Buddha) attaining Buddhahood, as the fundamental fruit. Not even taking the intermediate fruit as the fundamental fruit, how could Vairochana Buddha initially attaining Buddhahood be the fundamental? Only taking the fruit initially attained since becoming a Buddha, extremely long ago, is called the Wondrousness of the Fundamental Fruit.
3.
本國土者，本既成果，必有依國。今既跡在同居、或在三土，中間亦有四土，本佛亦應有土，復居何處？文云：「自從是來，我常在此娑婆世界說法教化。」按此文者，實非今日跡中娑婆，亦非中間權跡處所，乃是本之娑婆，即本土妙也。
四、本感應者，既已成果，即有本時所證二十五三昧，慈悲誓願，機感相關，能即寂而照，故言本感應也。
五、本神通者，亦是昔時所得無記化化禪，與本因時諸慈悲合，施化所作神通，駭動最初可度眾生，故言本神通也。
六、本說法者，即是往昔，初坐道場，始成正覺，初轉法輪，四辯所說之法，名本說法也。
七、本眷屬者，本時說法，所被之人也。如下方住者，彌勒不識，即本之眷屬也。
八、本涅槃者，本時所證斷德涅槃，亦是本時應處同居、方便二土，有緣既度，唱言入滅，即本涅槃也。
九、本壽命者，既唱入滅，則有長短、遠近壽命也。
十、本利益者，本業、愿、通、應等眷屬，八番、十番饒益者是也。
○二、生起者，此十種義，赴緣直說，散在經文，今欲編次，故鬚生起。所以本因居初者，必由因而致果。果成，故有國。極果居國，即有照機。機動則施化，施化則有神通。神通竟，次為說法。說法所被
【現代漢語翻譯】 現代漢語譯本： 關於『本國土』，『本』既然是成果，必定有所依據的國土。現在既然示現在同居土、或者在三土（指四種國土：常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）中，中間也有四土，那麼本佛也應該有國土，居住在哪裡呢？經文說：『自從那時以來，我常在此娑婆世界說法教化。』按照這段經文，實際上並非今日示跡的娑婆世界，也不是中間權宜示現的處所，而是『本』的娑婆世界，這就是本土的奧妙之處。 關於『本感應』，既然已經成果，就有了本時所證的二十五三昧（指多種禪定境界），慈悲誓願，機緣感應相互關聯，能夠即寂靜而照見，所以說是『本感應』。 關於『本神通』，也是往昔所得的無記化化禪（指不落入善惡判斷的禪定），與本因時的各種慈悲心結合，施行教化所作的神通，震動最初可以度化的眾生，所以說是『本神通』。 關於『本說法』，就是往昔最初坐在道場，開始成就正覺，初次轉法輪，用四辯（指四種辯才：法、義、辭、樂說）所說的法，名為『本說法』。 關於『本眷屬』，是本時說法所度化的人。如下方涌出的菩薩，彌勒菩薩不認識，就是本佛的眷屬。 關於『本涅槃』，是本時所證的斷德涅槃（指斷除煩惱證得的涅槃），也是本時應化在同居土、方便土這二土，有緣眾生既然度化完畢，就宣稱入滅，這就是『本涅槃』。 關於『本壽命』，既然宣稱入滅，那麼就有長短、遠近的壽命。 關於『本利益』，是本業、愿、通、應等與眷屬，通過八番、十番等方式饒益眾生。 二、生起：這十種意義，是應機緣直接宣說，散落在經文之中，現在想要編排次序，所以需要『生起』。之所以把『本因』放在最開始，是因為必定由因而導致果。果成就了，所以有國土。極果安住於國土，就有了照見機緣的能力。機緣發動，就施行教化，施行教化就有了神通。神通展現完畢，接下來就是說法。說法所度化……
【English Translation】 English version: Regarding 'Original Land', since 'Original' is the result, there must be a land to rely on. Now that it manifests in the Land of Co-habitation or in the Three Lands (referring to the four lands: Land of Eternal Tranquility, Land of Actual Reward and Adornment, Land of Expedient Remainder, Land of Co-habitation of Saints and Ordinary Beings), and there are also four lands in between, then the Original Buddha should also have a land, where does He reside? The scripture says: 'Since then, I have always been in this Saha World (Saha World) preaching and teaching.' According to this passage, it is actually not the Saha World where traces are shown today, nor is it the place where expedient traces are shown in between, but the Saha World of the 'Original', which is the mystery of the Original Land. Regarding 'Original Response', since the result has already been achieved, there are the twenty-five Samadhis (twenty-five Samadhis) realized at the original time, compassionate vows, and the interaction of opportunities and responses, which can illuminate while being in stillness, so it is called 'Original Response'. Regarding 'Original Supernatural Power', it is also the non-discriminating transformation meditation (non-discriminating transformation meditation) obtained in the past, combined with the various compassionate minds at the time of the original cause, performing the supernatural power of teaching and transforming, shaking the first sentient beings who can be saved, so it is called 'Original Supernatural Power'. Regarding 'Original Dharma Teaching', it is the past, when He first sat in the Bodhi-mandala (Bodhi-mandala), began to attain perfect enlightenment, first turned the Dharma wheel, and the Dharma spoken with the four kinds of eloquence (four kinds of eloquence: Dharma, meaning, wording, and joyful speaking) is called 'Original Dharma Teaching'. Regarding 'Original Retinue', it refers to the people who are saved by the Dharma teaching at the original time. The Bodhisattvas who emerged from below, whom Maitreya Bodhisattva (Maitreya Bodhisattva) does not recognize, are the retinue of the Original Buddha. Regarding 'Original Nirvana', it is the Nirvana of severance virtue (Nirvana of severance virtue) realized at the original time, and it is also the time when He should transform in the Land of Co-habitation and the Land of Expediency, and when the sentient beings who have affinities have been saved, He proclaims entering Nirvana, which is 'Original Nirvana'. Regarding 'Original Lifespan', since He proclaims entering Nirvana, then there are lifespans of varying lengths and distances. Regarding 'Original Benefit', it is the original karma, vows, supernatural powers, responses, etc., and the retinue, benefiting sentient beings through eightfold and tenfold means. Two, Arising: These ten meanings are directly spoken according to the circumstances, scattered in the scriptures. Now, wanting to arrange them in order, it is necessary to 'arise'. The reason why 'Original Cause' is placed at the beginning is because the result must be caused by the cause. When the result is achieved, there is a land. When the ultimate result resides in the land, there is the ability to illuminate opportunities. When the opportunity arises, teaching and transformation are carried out, and when teaching and transformation are carried out, there are supernatural powers. After the supernatural powers are displayed, the next step is to teach the Dharma. What is saved by the Dharma teaching...
，即成眷屬。眷屬已度，緣盡涅槃。涅槃故，則論壽命長短、長短之壽所作利益、乃至佛滅度后正像等益。義乃無量，止作十條，收束始終，覆成次第也。
○三、跡本同異者，跡中因開而果合，合習果、報果為三法妙也。本中因合而果開，開習果，出報果，明本國土妙也。作此同異者，依于義便，互有去取。跡中委悉明境、智、行、位；本文語略，通束為因妙，得意知是開合耳。果妙者，即是跡中三軌妙也。感應、神通、說法、眷屬，名同上也。本開涅槃壽命妙者，久遠諸佛，如燈明、迦葉佛等，皆於法華即入涅槃。義推本佛，必是凈土凈機。又往事已成，故開出涅槃等妙也。跡中無此二義者，釋迦雖于《法華》唱言涅槃，而未滅度，此事方在涅槃，故跡中不辨。利益同上也。
○四、引文證者，不遠索他經，亦不通引部內，但就本門證成十義也。然先佛法華，如恒河沙阿閦婆偈，今佛靈山八年說法，胡本中事，復應何窮？真丹邊鄙，止聞大意，人見七卷，謂為小經，胡文浩博，何所不辨？今就數紙之內，十證宛然。文云：「我本行菩薩道時所成壽命，今猶未盡」者，即是本之行因妙也。文云：「我實成佛已來，無量無邊億那由他。」又云：「我實成佛已來，久遠若斯，但以方便教化眾生，作如此說。
【現代漢語翻譯】 現代漢語譯本：於是成就眷屬。眷屬被度化后，因緣盡了就進入涅槃。因為涅槃的緣故，就討論壽命的長短、長短的壽命所作的利益，乃至佛陀滅度后正法、像法等時期的利益。意義實在是無量無邊，這裡只作十條，收束始終，又形成次第。
三、跡本同異：在跡門中，因開顯而果聚合，聚合習果、報果為三法妙。在本門中，因聚合而果開顯，開顯習果，顯出報果，闡明本國土妙。之所以作出這些同異的區分，是依據義理的方便，互相之間有所取捨。跡門中詳細地闡明境、智、行、位；本門中言語簡略，統攝歸結為因妙，領會其意就知道是開合而已。果妙，就是跡門中的三軌妙。感應、神通、說法、眷屬，名稱與上面相同。本門開顯涅槃壽命妙，是因為久遠諸佛，如燈明佛（Dipamkara Buddha）、迦葉佛（Kasyapa Buddha）等，都在《法華經》中就進入涅槃。由此推論本佛（original Buddha），必定是凈土凈機。又因為往事已經成就，所以開顯出涅槃等妙。跡門中沒有這兩種意義，是因為釋迦牟尼佛（Sakyamuni Buddha）雖然在《法華經》中宣說涅槃，但尚未滅度，這件事正是在涅槃中，所以跡門中不辨明。利益與上面相同。
四、引文證明：不遠處尋找其他經典，也不通篇引用部內經典，只是就本門來證明這十種意義。然而過去諸佛的《法華經》，如恒河沙阿閦婆偈（Akshobhya verses）一樣，現在佛陀在靈鷲山（Vulture Peak）八年說法，胡本（foreign versions）中的事情，又怎麼能窮盡呢？真丹（China）邊遠鄙陋，只聽聞大概的意思，人們見到七卷，就認為是小經，胡文浩瀚博大，有什麼不能辨明的呢？現在就在這幾頁紙之內，十種證明宛然存在。經文說：『我最初行菩薩道時所成就的壽命，現在還沒有窮盡』，這就是本門的行因妙。經文說：『我實際成佛以來，無量無邊億那由他（nayuta，梵文，數量單位）。』又說：『我實際成佛以來，已經很久遠了，只是用方便來教化眾生，才這樣說。』
【English Translation】 English version: Thus, the retinue is formed. Once the retinue is delivered, the karmic conditions are exhausted, and one enters Nirvana. Because of Nirvana, discussions arise regarding the length of life, the benefits derived from the length of life, and even the benefits of the Dharma in the periods of the Correct Dharma and Semblance Dharma after the Buddha's Parinirvana. The meanings are truly immeasurable, but here only ten are made, encompassing the beginning and the end, and forming a sequence.
Three, Similarities and Differences between the Traces and the Origin: In the Trace Gate, the cause is revealed, and the effect is gathered, gathering the habitual effect and the retribution effect into the Threefold Subtlety of Dharma. In the Origin Gate, the cause is gathered, and the effect is revealed, revealing the habitual effect and manifesting the retribution effect, clarifying the Subtlety of the Original Land. The reason for making these distinctions of similarities and differences is based on the convenience of the meaning, with mutual selection and rejection. In the Trace Gate, the realm, wisdom, practice, and stages are explained in detail; in the Origin Gate, the language is concise, comprehensively summarizing them as the Subtlety of Cause, understanding that it is a matter of revealing and gathering. The Subtlety of Effect is the Threefold Subtlety of the Trace Gate. Response, supernatural powers, preaching, and retinue have the same names as above. The Origin Gate reveals the Subtlety of Nirvana and Life because ancient Buddhas, such as Dipamkara Buddha and Kasyapa Buddha, all entered Nirvana in the Lotus Sutra. From this, it can be inferred that the original Buddha must be the pure land and pure potential. Moreover, because past events have already been accomplished, the Subtlety of Nirvana and so on is revealed. The reason why these two meanings are not in the Trace Gate is that although Sakyamuni Buddha proclaimed Nirvana in the Lotus Sutra, he has not yet entered Parinirvana; this matter is precisely in Nirvana, so it is not discussed in the Trace Gate. The benefits are the same as above.
Four, Citing Texts as Proof: Not seeking far in other scriptures, nor extensively quoting within the same division, but only using the Origin Gate to prove these ten meanings. However, the Lotus Sutra of past Buddhas, like the Akshobhya verses as numerous as the sands of the Ganges, and the current Buddha preaching for eight years on Vulture Peak, how can the matters in foreign versions be exhausted? China, being remote and rustic, only hears the general meaning; people see seven scrolls and consider it a small sutra, but the foreign texts are vast and extensive, what cannot be discerned? Now, within these few pages, the ten proofs are clearly present. The text says, 'The lifespan I achieved when I first practiced the Bodhisattva path has not yet been exhausted,' which is the Subtlety of the Cause of Practice in the Origin Gate. The text says, 'Since I actually attained Buddhahood, countless billions of nayutas.' And also says, 'Since I actually attained Buddhahood, it has been a very long time, but I use expedient means to teach and transform sentient beings, and thus speak in this way.'
」即是本果妙也。文云：「我于娑婆世界得三菩提已，教化示導是諸菩薩。」又云：「自從是來，我常在此娑婆世界說法教化，亦于余處導利眾生。」此之國土非復今時娑婆，即本國土妙也。文云：「若有眾生來至我所，我以佛眼觀其信等諸根利鈍。」此即本時照機之智，是感應妙也。文云：「如來秘密神通之力。」又中間文云：「或示己身、或示他身；或示己事、或示他事。」即是垂形十界，作種種像，驗本亦然，是本神通妙也。文云：「是諸菩薩悉是我所化，令發大道心，今皆住不退，修學我道法。」又中間，或說己事、或說他事，驗本亦然，即本說法妙。文云：「此諸菩薩身皆金色，下方空中住，此等是我子，我從久遠來，教化是等眾。」即本眷屬妙也。文云：「又復言其入于涅槃，如是皆以方便分別。」又云：「今非實滅，而便唱言當取滅度。」往緣既訖而唱入滅，中間既唱涅槃，例本亦有涅槃，即本涅槃妙。文云：「處處自說名字不同，年紀大小。」年即壽命，大小即長短常無常也。中間既爾，本壽亦然，即本壽命妙也。文云：「又以方便說微妙法，能令眾生髮歡喜心。」即中間利益。又云：「聞佛說壽命劫數長遠如是，無量無邊阿僧祇眾生得大饒益。」即跡中之益。跡與中間既爾，例本亦然，即是本利益
【現代漢語翻譯】 現代漢語譯本： 『即是本果妙也』，意思是這就是根本之果的奧妙。經文中說：『我于娑婆世界（Saha World，指我們所居住的這個充滿煩惱和痛苦的世界）得三菩提（Threefold Enlightenment，指佛所證得的三種智慧）已，教化示導是諸菩薩。』又說：『自從是來，我常在此娑婆世界說法教化，亦于余處導利眾生。』這個國土不再是現在的娑婆世界，而是根本的國土的奧妙。經文中說：『若有眾生來至我所，我以佛眼觀其信等諸根利鈍。』這就是根本時的照察根機的智慧，是感應的奧妙。經文中說：『如來秘密神通之力。』又中間的經文說：『或示己身、或示他身；或示己事、或示他事。』這就是垂跡於十法界（Ten Realms，佛教宇宙觀中的十種生命存在狀態），示現種種形象，考察根本也是這樣，是根本神通的奧妙。經文中說：『是諸菩薩悉是我所化，令發大道心，今皆住不退，修學我道法。』又中間，或說己事、或說他事，考察根本也是這樣，即根本說法的奧妙。經文中說：『此諸菩薩身皆金色，下方空中住，此等是我子，我從久遠來，教化是等眾。』即根本眷屬的奧妙。經文中說：『又復言其入于涅槃（Nirvana，指解脫生死輪迴的境界），如是皆以方便分別。』又說：『今非實滅，而便唱言當取滅度。』往昔的因緣既然完結而宣唱入滅，中間既然宣唱涅槃，類比根本也有涅槃，即根本涅槃的奧妙。經文中說：『處處自說名字不同，年紀大小。』年紀即壽命，大小即長短常無常。中間既然如此，根本的壽命也是這樣，即根本壽命的奧妙。經文中說：『又以方便說微妙法，能令眾生髮歡喜心。』即中間的利益。又說：『聞佛說壽命劫數長遠如是，無量無邊阿僧祇（Asankhya，佛教中的一個極大數）眾生得大饒益。』即垂跡中的利益。垂跡與中間既然如此，類比根本也是這樣，這就是根本利益的奧妙。
【English Translation】 English version: 'That is the wonderfulness of the original fruit.' The text says: 'I, having attained threefold enlightenment (Threefold Enlightenment) in this Saha World (Saha World), teach and guide these Bodhisattvas.' It also says: 'Since then, I have always been teaching and transforming in this Saha World, and also guiding and benefiting sentient beings in other places.' This land is no longer the present Saha World, but the wonderfulness of the original land. The text says: 'If there are sentient beings who come to me, I observe the sharpness or dullness of their roots of faith and so on with my Buddha-eye.' This is the wisdom of observing the faculties at the original time, which is the wonderfulness of interaction. The text says: 'The secret supernatural power of the Tathagata (Tathagata).' And the middle text says: 'Sometimes showing his own body, sometimes showing the bodies of others; sometimes showing his own affairs, sometimes showing the affairs of others.' This is manifesting in the Ten Realms (Ten Realms), showing various images, and examining the origin is also like this, which is the wonderfulness of the original supernatural power. The text says: 'These Bodhisattvas are all transformed by me, causing them to develop the great aspiration, and now they all dwell in non-retrogression, studying my Dharma.' And in the middle, sometimes speaking of his own affairs, sometimes speaking of the affairs of others, examining the origin is also like this, which is the wonderfulness of the original Dharma teaching. The text says: 'These Bodhisattvas all have golden bodies, dwelling in the lower air, these are my children, I have been teaching these beings since a long time ago.' This is the wonderfulness of the original retinue. The text says: 'And again, it is said that they enter Nirvana (Nirvana), all of which are distinguished by expedient means.' And it says: 'Now it is not a real extinction, but it is proclaimed that they will attain extinction.' Since the past causes are completed, it is proclaimed that they enter extinction, and since Nirvana is proclaimed in the middle, by analogy, there is also Nirvana in the origin, which is the wonderfulness of the original Nirvana. The text says: 'Everywhere they say their names are different, and their ages are different.' Age is life, and size is length, shortness, permanence, and impermanence. Since it is like this in the middle, the original life is also like this, which is the wonderfulness of the original life. The text says: 'And again, with expedient means, he speaks the subtle Dharma, which can make sentient beings develop joyful minds.' This is the benefit in the middle. And it says: 'Hearing the Buddha speak of the length of life kalpas (kalpas) being so long, countless Asankhya (Asankhya) sentient beings obtain great benefits.' This is the benefit in the traces. Since the traces and the middle are like this, by analogy, the origin is also like this, which is the wonderfulness of the original benefit.
妙也。十據在經非人造也。
○五、廣釋者，夫非本無以垂跡，若能解跡則亦知本，為未解者更重分別。但本極法身，微妙深遠，佛若不說，彌勒尚闇，何況下地！何況凡夫！雖然父母之年不可不知，如來功德何容不識？今略依經旨，彷彿推尋。
本因妙者，經言：「我本行菩薩道時所成壽命」者，慧命，即本時智妙也。我本行者，行是進趣，即本行妙也。菩薩道時者，菩薩是因人，復顯位妙也。一句文證成三妙，三妙即本時因妙，非跡因也。跡因多種，或言昔為陶師，值先釋迦佛，三事供養，藉草然燈、石蜜漿，發口得記，父母名字，弟子侍人，皆如先佛，即是初阿僧祇發心。既不明斷惑，知是三藏行因之相也。或言昔為摩納，值然燈佛，五華奉散，布發掩泥，躍身虛空，得無生忍，佛與受記，號釋迦文。《大品》亦云：「華嚴城內得記。」義與此同。並云斷惑，故知通佛行因之相也。或言昔為寶海梵志，刪提嵐國，寶藏佛所，行大精進，十方佛送華供養。既為寶藏佛父，又是彌陀之師，稱其功德不可思議，故知是別圓行因之相。
以三義故，知此諸因悉是跡因：一、近故。二、淺深不同故。三、被拂故。今世已前，本來已后，中間行行，悉是方便，故知是跡因也。若執跡因為本因者，斯不知跡
【現代漢語翻譯】 現代漢語譯本： 太妙了。所謂『十據』在佛經中記載，並非人為捏造。
○五、廣泛解釋：根本若不存在，就無從顯現事蹟。如果能夠理解事蹟，也就能夠了解根本。爲了那些尚未理解的人，更進一步地詳細分辨。然而，根本是極端的法身（Dharmakaya，佛的終極身），微妙而深遠，如果佛不說，即使彌勒菩薩（Maitreya，未來佛）也還不明白，更何況下地菩薩！更何況凡夫俗子！雖然父母的年齡不可不知，如來的功德怎麼可以不認識？現在略微依據佛經的旨意，彷彿地推測尋覓。
根本因的奧妙，經中說：『我最初修行菩薩道時所成就的壽命』，慧命，就是最初的智慧奧妙。『我最初修行』，修行是前進，就是最初修行的奧妙。『菩薩道時』，菩薩是因地修行的人，又顯現了位地的奧妙。一句話就證明了三種奧妙，這三種奧妙就是最初的因地奧妙，不是事蹟的因。事蹟的因有很多種，或者說過去是陶匠，遇到先前的釋迦佛（Sakyamuni Buddha，現在佛），用三件事供養，用草點燃燈、石蜜漿，開口得到授記，父母的名字，弟子侍奉的人，都和先前的佛一樣，這就是最初阿僧祇劫（asamkhya kalpa，極長的時間單位）發心。既然沒有明確斷除迷惑，就知道這是三藏教（Tripitaka，佛教經典）修行的因地之相。或者說過去是摩納（Manava，青年婆羅門），遇到燃燈佛（Dipankara Buddha，過去佛），用五朵鮮花奉獻散佈，鋪開頭髮遮蓋泥土，躍身虛空，得到無生法忍（Anutpattika-dharma-kshanti，對事物不生不滅的深刻理解），佛給他授記，號為釋迦文。《大品般若經》（Mahaprajnaparamita Sutra）也說：『在華嚴城內得到授記。』意義與此相同。都說斷除了迷惑，所以知道這是通教佛（通於三乘的佛）修行的因地之相。或者說過去是寶海梵志，在刪提嵐國，寶藏佛（Ratnagarbha Buddha）那裡，行大精進，十方諸佛送鮮花供養。既然是寶藏佛的父親，又是阿彌陀佛（Amitabha Buddha，西方極樂世界之佛）的老師，稱讚他的功德不可思議，所以知道這是別教圓教（區別於三乘，直指佛果的教法）修行的因地之相。
因為這三種原因，知道這些因都是事蹟的因：一、時間近。二、深淺不同。三、被否定。今生之前，本來之後，中間的種種修行，都是方便，所以知道是事蹟的因。如果執著事蹟的因作為根本的因，這就是不知道事蹟。
【English Translation】 English version: Wonderful! The 'Ten Assertions' are recorded in the scriptures and are not fabricated by humans.
○5. Extensive Explanation: If the root (本) did not exist, there would be no way to manifest traces (跡). If one can understand the traces, one can also understand the root. For those who have not yet understood, further detailed distinctions are made. However, the root is the ultimate Dharmakaya (法身, the ultimate body of the Buddha), subtle and profound. If the Buddha did not speak of it, even Maitreya (彌勒, the future Buddha) would still be in the dark, let alone lower-level Bodhisattvas! Let alone ordinary people! Although one cannot be ignorant of one's parents' age, how can one not recognize the merits of the Tathagata (如來, the Buddha)? Now, based on the meaning of the scriptures, we will tentatively explore and seek.
The subtlety of the root cause, the scripture says: 'The lifespan I achieved when I first practiced the Bodhisattva path,' the wisdom-life (慧命), is the subtlety of the initial wisdom. 'When I first practiced,' practice is progress, which is the subtlety of the initial practice. 'Bodhisattva path,' the Bodhisattva is the person who practices in the causal stage, which also reveals the subtlety of the position. One sentence proves three subtleties, and these three subtleties are the subtleties of the initial causal stage, not the causal stage of the traces. There are many kinds of causal stages of traces. Some say that in the past, he was a potter who met the previous Sakyamuni Buddha (釋迦佛, the current Buddha), and made offerings with three things: lighting a lamp with grass, and offering rock honey juice. He received a prediction when he spoke, and his parents' names, disciples, and attendants were all the same as the previous Buddha. This is the initial aspiration in the first asamkhya kalpa (阿僧祇劫, an extremely long unit of time). Since he did not clearly cut off delusions, it is known that this is the aspect of the causal stage of practice in the Tripitaka (三藏, Buddhist scriptures). Some say that in the past, he was a Manava (摩納, a young Brahmin) who met Dipankara Buddha (燃燈佛, a past Buddha), offered and scattered five flowers, spread his hair to cover the mud, leaped into the void, and obtained Anutpattika-dharma-kshanti (無生法忍, profound understanding of the non-arising and non-ceasing of things). The Buddha gave him a prediction and named him Sakyamuni. The Mahaprajnaparamita Sutra (大品般若經) also says: 'He received the prediction in the city of Avatamsaka.' The meaning is the same. Both say that he cut off delusions, so it is known that this is the aspect of the causal stage of practice of the common Buddha (a Buddha common to the three vehicles). Some say that in the past, he was the Brahmin Treasure Sea, in the country of Shantilan, at the place of Ratnagarbha Buddha (寶藏佛), practicing great diligence, and the Buddhas of the ten directions sent flowers as offerings. Since he was the father of Ratnagarbha Buddha and the teacher of Amitabha Buddha (阿彌陀佛, the Buddha of the Western Pure Land), his merits are said to be inconceivable, so it is known that this is the aspect of the causal stage of practice of the distinct and perfect teaching (a teaching that differs from the three vehicles and directly points to Buddhahood).
Because of these three reasons, it is known that these causes are all causes of traces: 1. They are close in time. 2. They differ in depth. 3. They are negated. Before this life, after the original, all the practices in between are expedient means, so it is known that they are causes of traces. If one clings to the cause of traces as the root cause, then one does not know the traces.
，亦不識本。如不識天月，但觀池月，若光、若桂、若輪，準下知上。光譬智妙，桂譬行妙，輪譬位妙。若識跡中三妙，拂跡顯本，即知本地因妙，如撥影指天，云何臨盆而不仰漢？嗚呼！聾騃，若為論道耶？若得斯意，跡本非本，本跡非跡，本跡雖殊，不思議一也。
問：
經稱本行菩薩道時者，應是初住得真道時也。中間，應是諸地增道損生。今之寂場，應是妙覺。妙覺顯本，應指昔初住。此一途為允？
答：
文義不可。文云：「盡行諸佛所有道法」，又云：「具足行諸道」，悉具足因，乃是本因。初住，不得稱悉具，故非所指本因也。又中間之果悉拂是權，況今寂場之果，何得為實？又中間之果尚被拂者，中間之因，寧實因也？故爾問，非也。
二、明本果妙者，經言：「我成佛已來，甚大久遠。」我者，即真性軌。佛者，覺義，即觀照軌。已來者，乘如實道，來成正覺，即是起應資成軌也。如此三軌，成來已久，即本果妙也。本果圓滿，久在於昔，非今跡成，跡成又非一種：或言道樹草座、三十四心、見思俱斷、朗然大悟，覺知世間出世間一切諸法，名之為佛。唯有此佛、無十方佛，三世佛者悉是他佛，非我分身，此即三藏佛果相也。或言道樹天衣為座，以一念相應慧斷余
【現代漢語翻譯】 現代漢語譯本
也不認識根本。如同不認識天上的月亮，只看池中的月影，無論是光輝、桂影、還是輪廓，都以下面的（池月）來推知上面的（天月）。光輝比喻智慧的精妙，桂影比喻行為的精妙，輪廓比喻果位的精妙。如果認識到事蹟中的這三種精妙，拂去事蹟而顯現根本，就能知道本地的因地精妙，如同撥開影子來指認天上的月亮，為什麼對著水盆（中的月影）卻不仰望天上的月亮呢？唉！真是又聾又傻，怎麼能談論佛道呢？如果領悟了這個意思，事蹟和根本並非絕對的根本，根本和事蹟也並非絕對的事蹟，根本和事蹟雖然不同，但卻是不可思議的一體。 問： 經文稱'本行菩薩道時'，應該是初住（菩薩修行階位，十住位之第一位）得到真道的時候吧。中間（的修行過程），應該是各個階位（諸地）增長道力而減少惑業。現在的寂場（指佛陀證悟的場所），應該是妙覺（佛果）。妙覺顯現根本，應該是指過去的初住。這一種理解是否正確？ 答： 這樣理解經文的意義是不可以的。經文說：'窮盡修行諸佛所有道法'，又說：'具足修行各種道法'，完全具足了因地的修行，才是本因。初住的菩薩，不能稱為完全具足，所以不是經文所指的本因。而且中間（修行過程）的果位都被拂去，是權宜之法，何況現在寂場的果位，怎麼能是真實的呢？而且中間（修行過程）的果位尚且要被拂去，中間（修行過程）的因地，難道是真實的因地嗎？所以你的提問是不對的。 二、闡明本果的精妙，經文說：'我成佛以來，已經非常久遠。'這裡的'我'，就是真性（一切眾生本具的真實不變的體性）的法則。'佛'，是覺悟的意思，就是觀照的法則。'已來'，是乘著如實的道路，來成就正覺，就是發起應化和資助成就的法則。像這樣的三種法則，成就以來已經很久了，這就是本果的精妙。本果圓滿，很久以前就已經存在，不是現在事蹟上才成就的，而且事蹟上的成就又不是隻有一種：或者說在菩提樹下的草座上，經過三十四個心念，斷盡見惑和思惑，豁然大悟，覺知世間和出世間的一切諸法，名為佛。只有這樣的佛，沒有十方佛，三世佛都是其他的佛，不是我的分身，這就是三藏（經藏、律藏、論藏）所說的佛果的相狀。或者說在菩提樹下以天衣為座，用一念相應的智慧斷除剩餘的
【English Translation】 English version
and also does not recognize the root. It is like not recognizing the moon in the sky, but only observing the moon's reflection in the pond. Whether it is the light, the cassia tree shadow, or the outline, one uses the lower (pond moon) to infer the upper (sky moon). The light is a metaphor for the subtlety of wisdom, the cassia tree shadow is a metaphor for the subtlety of conduct, and the outline is a metaphor for the subtlety of position. If one recognizes these three subtleties in the traces, brushes away the traces to reveal the root, then one will know the subtle cause of the original ground, just like parting the shadow to point to the moon in the sky. Why look at the basin (of moon reflection) and not look up at the sky moon? Alas! Deaf and foolish, how can one discuss the Dao? If one understands this meaning, the traces and the root are not absolute roots, the root and the traces are not absolute traces. Although the root and the traces are different, they are an inconceivable unity. Question: The sutra says 'when practicing the Bodhisattva path from the original conduct,' it should be the time when the first stage of dwelling (the first of the ten stages of dwelling in Bodhisattva practice) is attained and the true Dao is obtained. The middle (of the practice) should be the increasing of the Dao and decreasing of afflictions in the various stages (Bhumis). The present enlightenment field (referring to the place where the Buddha attained enlightenment) should be the Wonderful Enlightenment (Buddhahood). The Wonderful Enlightenment revealing the root should refer to the past first stage of dwelling. Is this interpretation correct? Answer: This interpretation of the sutra's meaning is not acceptable. The sutra says: 'Exhaustively practice all the Dao Dharmas possessed by all Buddhas,' and also says: 'Completely practice all kinds of Dao.' Completely possessing the causes of practice is the original cause. The Bodhisattva in the first stage of dwelling cannot be called completely possessing, so it is not the original cause referred to in the sutra. Moreover, the fruits of the middle (of the practice) are all brushed away as expedient means, how can the fruits of the present enlightenment field be real? Furthermore, if the fruits of the middle (of the practice) are still to be brushed away, how can the causes of the middle (of the practice) be real causes? Therefore, your question is incorrect. Two, clarifying the subtlety of the original fruit, the sutra says: 'Since I attained Buddhahood, it has been a very long time.' The 'I' here is the principle of true nature (the real and unchanging nature inherent in all sentient beings). 'Buddha' means enlightenment, which is the principle of contemplation. 'Since then' means riding on the path of suchness to achieve perfect enlightenment, which is the principle of initiating response and assisting accomplishment. These three principles have been accomplished for a long time, which is the subtlety of the original fruit. The original fruit is complete and has existed for a long time, not just accomplished in the present traces. Moreover, the accomplishment in the traces is not just one kind: some say that on the grass seat under the Bodhi tree, after thirty-four thoughts, cutting off both the delusions of views and the delusions of thought, suddenly attaining great enlightenment, knowing all Dharmas of the world and beyond the world, is called Buddha. Only this Buddha exists, there are no Buddhas of the ten directions, the Buddhas of the three times are all other Buddhas, not my emanations. This is the appearance of the Buddha fruit as described in the Tripitaka (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). Others say that under the Bodhi tree, using heavenly robes as a seat, using the wisdom of one thought corresponding to cut off the remaining
殘習氣而得成佛。《大品》中說：「共般若時，十方有千佛現，問難人皆字須菩提、釋提桓因等。」亦是他佛，非我分身，此即通佛果成相也。或言寂滅道場，七寶華為座，身稱華臺，千葉上一一菩薩，復有百億菩薩，如是則有千百億菩薩，十方放白毫及分身光，白毫入華臺菩薩頂，分身光入華葉菩薩頂，此名受法王職位，窮得諸佛法底而得成佛。華臺名報佛，華葉上名應佛，報應但是相關而已，不得相即，此是別佛果成相也。或言道場以虛空為座，一成一切成。毗盧遮那遍一切處，舍那、釋迦成亦遍一切處，三佛具足無有缺減，三佛相即，無有一異。法華八方，一一方各四百萬億那由他國土，安置釋迦，悉是遮那。《普賢觀》云：「釋迦牟尼名毗盧遮那。」此即圓佛果成相也。
有三義故，知此諸果皆是跡果：一、今世始成故。二、淺深不同故。三、拂中間故。若是本果，何得今日始成？本果，一果一切果，何得前後差別不同？自從今世之前，本成之後，百千萬億行因得果，唱生唱滅，悉是中間，拂為方便，寂滅樹王，何得非跡？若執跡果為本果者，斯不知跡，亦不識本。從本垂跡，如月現水，拂跡顯本，如撥影指天。當撥始成之果皆跡果，指久成之果是本果也。如此解者，中間果疑，颯然皆盡，長遠之信，
【現代漢語翻譯】 現代漢語譯本 殘餘的習氣得以成就佛果。《大品般若經》中說：『共同宣講般若的時候，十方有千佛顯現，提問的人都名為須菩提（Subhuti，佛陀的十大弟子之一）、釋提桓因（Śakro devānām indraḥ，忉利天之主）等。』這些也是其他的佛，不是我的分身，這便是通佛果成就的相狀。或者說在寂滅道場，用七寶蓮花作為座位，自身被稱為華臺，每一片花瓣上都有一位菩薩，又有百億菩薩，這樣就有千百億菩薩，十方放出白毫光以及分身光，白毫光進入華臺菩薩的頭頂，分身光進入花葉菩薩的頭頂，這叫做接受法王職位，窮盡諸佛法的根本而得以成就佛果。華臺上的佛名為報佛，花葉上的佛名為應佛，報佛和應佛只是相互關聯而已，不能說是完全相同，這是別佛果成就的相狀。或者說，道場以虛空為座位，一旦成就，一切都成就。毗盧遮那佛（Vairocana，光明遍照）遍佈一切處，舍那佛（Locana，毗盧遮那佛的化身）、釋迦牟尼佛（Śākyamuni，佛教的創始人）的成就也遍佈一切處，三佛具足，沒有缺少，三佛相互即是，沒有差異。《普賢觀經》說：『釋迦牟尼佛名為毗盧遮那佛。』這便是圓佛果成就的相狀。 因為有三種意義，所以知道這些佛果都是跡果（方便示現的果）：一、今世才開始成就的緣故。二、深淺不同的緣故。三、拂去中間的緣故。如果是本果（根本的果），怎麼會是今日才開始成就？本果，一果即一切果，怎麼會有前後差別不同？自從今世之前，本果成就之後，百千萬億的修行因緣才得果，唱生唱滅，都是中間的方便示現，寂滅樹王，怎麼能不是跡象？如果執著于跡果為本果，這就是不知道什麼是跡，也不認識什麼是本。從本垂跡，就像月亮顯現在水中，拂去跡象而顯現本，就像撥開影子而指向天空。應當撥開始成之果，這些都是跡果，指向久已成就之果，這才是本果。這樣解釋，對於中間果的疑惑，就會全部消失，長遠的信心，
【English Translation】 English version The remaining habitual energies are what allow one to achieve Buddhahood. The Mahāprajñāpāramitā Sūtra says: 'When jointly expounding Prajñā, a thousand Buddhas appear in the ten directions, and those who ask questions are all named Subhuti (Śubhūti, one of the Buddha's ten great disciples), Śakro devānām indraḥ (the lord of the Trāyastriṃśa Heaven), etc.' These are also other Buddhas, not my emanations; this is the aspect of the common Buddha-fruit achievement. Or it is said that in the Bodhi-mandala of quiescence, seven-jeweled lotuses serve as seats, and the body is called the Flower Platform, with a Bodhisattva on each of the thousand petals, and again there are hundreds of billions of Bodhisattvas, thus there are thousands of billions of Bodhisattvas. The ten directions emit white hair rays and emanation bodies of light. The white hair rays enter the crowns of the Bodhisattvas on the Flower Platform, and the emanation bodies of light enter the crowns of the Bodhisattvas on the flower petals. This is called receiving the position of Dharma King, exhausting the root of all Buddha-dharmas, and thus achieving Buddhahood. The Buddha on the Flower Platform is called the Reward Body Buddha, and the Buddha on the flower petals is called the Response Body Buddha. The Reward Body and Response Body are only related to each other and cannot be said to be identical; this is the aspect of the distinct Buddha-fruit achievement. Or it is said that the Bodhi-mandala takes emptiness as its seat; once one is accomplished, all are accomplished. Vairocana (Vairocana, the Illuminator) pervades all places; the accomplishment of Locana (Locana, the embodiment of Vairocana), and Śākyamuni (Śākyamuni, the founder of Buddhism) also pervades all places. The three Buddhas are complete without any deficiency, and the three Buddhas are identical without any difference. In the Lotus Sūtra, in each of the eight directions, in each of the four million billion nayutas (a large number) of lands, Śākyamuni is placed, and all are Vairocana. The Visualization of Samantabhadra Sūtra says: 'Śākyamuni is named Vairocana.' This is the aspect of the perfect Buddha-fruit achievement. Because of three meanings, it is known that all these fruits are trace-fruits (fruits of expedient manifestation): First, because they are only beginning to be accomplished in this life. Second, because they are different in depth. Third, because they brush away the middle. If it were the original fruit (the fundamental fruit), how could it only begin to be accomplished today? The original fruit, one fruit is all fruits, how could there be differences in sequence? Since before this life, after the original fruit was accomplished, hundreds of thousands of billions of practices and causes attained the fruit, singing of birth and singing of extinction, all are expedient manifestations in the middle. The King of the Quiescent Tree, how could it not be a trace? If one clings to the trace-fruit as the original fruit, then one does not know what is a trace, nor does one recognize what is original. From the original, traces are manifested, like the moon appearing in water; brushing away the traces reveals the original, like parting the shadow to point to the sky. One should brush away the fruits that are just beginning to be accomplished; these are all trace-fruits, and point to the fruits that have been accomplished for a long time; these are the original fruits. If explained in this way, the doubts about the intermediate fruit will all disappear, and long-lasting faith,
其義明焉。跡本非本，本跡非跡，跡本雖殊，不思議一也。
三、本國土妙者，經云：「自從是來，我常在此娑婆世界說法教化，亦于余處導利眾生。」娑婆者，即本時同居土也。余處者，即本時三土也。此指本時真應所棲之土，非跡中土也。跡中明土，又非一途：或言統此三千百億日月者，同居穢土也。或言西方有土，名曰無勝，其土所有莊嚴之事，猶如安養者，同居凈土也。或言華王世界蓮華藏海者，此實報土也。或言其佛住處，名常寂光者，即究竟土也。寂光理通，如鏡如器；諸土別異，如像如飯；業力所隔，感見不同。《凈名》云：「我佛土凈而汝不見」，此乃眾生感見差別，不關佛土也。若言今此三界皆是我有，諸土凈穢調伏攝受，皆佛所為。譬如百姓居土，土非其有；如父立舍，父去舍存。如來亦爾，為眾生故而取佛土，化訖入滅，佛去土存，此乃佛土，不關眾生也。複次三變土田者，或是變同居之穢，令見同居之凈。或見方便有餘凈，例如〈壽量〉云：「若有深信解者，見佛常在耆阇崛山，共大菩薩聲聞眾僧」者是也。或見實報凈，例如見娑婆國土皆紺琉璃，純諸菩薩，即其義也。或見寂光等也。法華三昧之力，使見不同耳。
有三義故，得知諸土悉跡土也：一、今佛所棲故。二、前後修
【現代漢語翻譯】 現代漢語譯本 其含義就顯明瞭。『跡』（佛陀為度化眾生所顯現的應化身）的根本並非真正的根本，『本』（佛陀的法身）的應化也並非真正的應化，『跡』和『本』雖然看起來不同，但從不可思議的角度來說，它們是一體的。
三、關於『本國土妙』（佛陀的本有國土的微妙之處），經中說：『自從那時以來，我經常在這個娑婆世界（Saha World，指充滿苦難的世界）說法教化，也在其他地方引導利益眾生。』『娑婆』，就是指佛陀最初證悟時所處的同居土（與凡聖同居的國土）。『其他地方』，就是指佛陀最初證悟時所對應的三土（三種不同的國土）。這裡指的是佛陀的法身和應化身所居住的國土，不是應化身所顯現的國土。應化身所顯現的國土，又有多種不同的說法：或者說統攝這三千大千世界所有日月星辰的，是同居穢土（凡聖同居的染污國土）。或者說西方有一個國土，名叫無勝（無與倫比），那個國土所有的莊嚴景象，就像極樂世界（安養，指阿彌陀佛的凈土）一樣，是同居凈土（凡聖同居的清凈國土）。或者說華王世界蓮華藏海（蓮花所包藏的廣大世界），這是實報土（真實果報所感的國土）。或者說佛陀所居住的地方，名叫常寂光（永恒寂靜光明的國土），就是究竟土（最終的國土）。常寂光從理體上來說是相通的，就像鏡子和容器一樣；各種國土的差別，就像鏡中影像和實際飯食一樣；由於業力的阻隔，眾生所感受到的景象也不同。《維摩詰經》（Vimalakirti Sutra）說：『我的佛土清凈而你們卻看不見』，這乃是眾生感受到的差別，與佛土本身無關。如果說現在這三界都是我所有的，各種國土的清凈與染污，調伏與攝受，都是佛陀所為。譬如百姓居住在土地上，土地卻不是他們所擁有的；如同父親建造房屋，父親離開後房屋依然存在。如來也是這樣，爲了眾生的緣故而取得佛土，教化完畢進入涅槃，佛陀離開后佛土依然存在，這乃是佛陀的佛土，與眾生無關。再次，關於三變土田（佛陀三次改變土地景象）這件事，或許是把同居的染污國土，變為讓眾生看到同居的清凈國土。或者看到方便有餘凈土（通過方便法門證得的清凈國土），例如《壽量品》（Chapter on the Lifespan of the Tathagata）說：『如果有深信理解的人，會看見佛陀經常在耆阇崛山（Grdhrakuta Mountain，又名靈鷲山），與大菩薩、聲聞眾僧在一起』就是這個意思。或者看見實報凈土，例如看見娑婆國土都變成紺琉璃色，到處都是菩薩，就是這個含義。或者看見常寂光土等等。這是法華三昧（Lotus Samadhi）的力量，使得眾生所見不同罷了。
有三種原因，可以得知各種國土都是應化土：一、因為是現在的佛陀所居住的地方。二、因為前後修
【English Translation】 English version Its meaning becomes clear. The 'trace' (the manifested body of the Buddha for the sake of saving sentient beings) is not the true root, and the manifestation of the 'root' (the Dharma body of the Buddha) is not the true manifestation. Although the 'trace' and the 'root' appear different, from the perspective of the inconceivable, they are one.
Three, regarding the 'wonderful nature of the original land' (the wondrous aspects of the Buddha's original land), the sutra says: 'Since then, I have always been in this Saha World (Saha World, referring to the world full of suffering) preaching and teaching, and also guiding and benefiting sentient beings in other places.' 'Saha' refers to the Land of Co-habitation (the land where ordinary beings and sages co-exist) at the time of the original enlightenment. 'Other places' refers to the Three Lands (three different lands) at the time of the original enlightenment. This refers to the land where the Dharma body and manifested body reside, not the land manifested by the trace body. The land manifested in the trace has various interpretations: some say that the land encompassing all the suns and moons in this three thousand great thousand worlds is the impure Land of Co-habitation (the defiled land where ordinary beings and sages co-exist). Others say that there is a land in the West called 'unsurpassed' (incomparable), and the adornments of that land are like those of the Land of Bliss (Sukhavati, referring to Amitabha Buddha's pure land), which is the pure Land of Co-habitation (the pure land where ordinary beings and sages co-exist). Others say that the Lotus Treasury Sea of the Flower King World (the vast world contained within a lotus flower) is the Land of Actual Reward (the land resulting from true karmic rewards). Others say that the place where the Buddha resides is called the Land of Eternal Tranquility and Light (the land of eternal stillness and luminosity), which is the ultimate land. The principle of Eternal Tranquility and Light is universally accessible, like a mirror or a vessel; the differences between the various lands are like the images in a mirror and actual food; due to the obstruction of karmic forces, the perceptions of sentient beings differ. The 'Vimalakirti Sutra' (Vimalakirti Sutra) says: 'My Buddha land is pure, but you do not see it,' this is due to the differences in the perceptions of sentient beings, and is not related to the Buddha land itself. If it is said that these three realms are all mine, and the purity and impurity, taming and reception of all lands are all done by the Buddha. For example, people live on the land, but the land does not belong to them; like a father building a house, the house remains after the father leaves. The Tathagata is also like this, taking the Buddha land for the sake of sentient beings, and after the teaching is completed and entering Nirvana, the land remains after the Buddha leaves, this is the Buddha's land, and is not related to sentient beings. Furthermore, regarding the three transformations of the land, it may be transforming the impurity of the Land of Co-habitation, so that they see the purity of the Land of Co-habitation. Or seeing the pure Land of Expedient Means (the pure land attained through expedient means), for example, the 'Chapter on the Lifespan of the Tathagata' (Chapter on the Lifespan of the Tathagata) says: 'If there are those who have deep faith and understanding, they will see the Buddha always on Grdhrakuta Mountain (Grdhrakuta Mountain, also known as Vulture Peak), together with great Bodhisattvas and Sravaka monks,' that is the meaning. Or seeing the pure Land of Actual Reward, for example, seeing the Saha World become entirely lapis lazuli, filled with Bodhisattvas, that is the meaning. Or seeing the Land of Eternal Tranquility and Light, and so on. The power of the Lotus Samadhi (Lotus Samadhi) causes different perceptions.
There are three reasons to know that all lands are trace lands: First, because it is where the current Buddha resides. Second, because of the previous and subsequent cultivation
立故。三、中間所拂故。若是本土，非今佛所棲，今佛所棲，即跡土也。若是本土，一土一切土，不應前、后修立，深、淺不同；今土已前，本土已后，皆名中間，中間悉稱方便，況今之土，寧得非跡？從本垂跡，執跡為本者，此不知跡亦不識本。今拂跡指本，本時所棲四土者，是本國土妙也。跡本非本，本跡非跡，非跡非本，即不思議一也。
四、本感應妙者，經云：「若有眾生來至我所，我以佛眼觀其信等諸根利鈍。」眾生來至者，感扣法身也。我以佛眼觀者，慈悲往應也。諸根利鈍者，十法界冥顯欣厭不同也。此指本時證二十五三昧感應，非跡中感應也。跡應多種：或言一日三時，入定觀可度機，此三藏佛照分段穢國九法界機，析空感應也。或言即俗而真，不須入出，任運能知，此通佛照分段凈國九法界機，體空感應也。或言用王三昧，歷別照十法界機，此別佛照方便有餘土，次第感應也。或言王三昧，一時照十法界機，此圓佛照十法界寂光土機，圓感應也。
有三義故，知諸感應，跡而非本，始成故、不同故、被拂故。寂場樹下，始偏圓滿，故知是跡。或前修後學，深淺不同，故知是權。中間已來，拂皆方便，寧非跡耶？從本出跡，豈可執跡為本？拂跡顯本，宜舍跡指本，本跡跡本，不思議一(
【現代漢語翻譯】 現代漢語譯本 立故：第三點，因為（佛）拂去中間的（權巧方便）。如果是本土（eternal land），就不是現在佛所居住的地方；現在佛所居住的地方，就是跡土（manifested land）。如果是本土，那麼一土即一切土，不應該有前後修立、深淺不同的情況。現在之土在前，本土在後，都可稱為中間，中間都稱為方便，何況現在的（娑婆）土，怎麼能不是跡土呢？從本垂跡，執著于跡為本的人，這是既不瞭解跡，也不認識本。現在拂去跡，指向本，（佛）在證悟的本時所居住的四土，才是本國土的妙處。跡本非本，本跡非跡，非跡非本，就是不可思議的一。
本感應妙：第四點，（佛）在本時的感應是微妙的。《涅槃經》中說：『若有眾生來至我所，我以佛眼觀其信等諸根利鈍。』眾生來至，是（眾生）感扣法身。（佛）以佛眼觀，是（佛）慈悲往應。諸根利鈍，是十法界眾生冥顯欣厭不同。這是指（佛）在本時證得二十五三昧的感應，不是在跡土中的感應。跡土中的感應有多種：或者說（三藏佛）一日三時，入定觀察可以度化的根機，這是三藏佛照見分段生死的穢國九法界眾生的根機，是析空的感應。或者說（通佛）即俗而真，不需要入定出定，任運就能知曉，這是通佛照見分段生死的凈國九法界眾生的根機，是體空的感應。或者說（別教佛）用王三昧，歷別地照見十法界眾生的根機，這是別教佛照見方便有餘土眾生的根機，是次第的感應。或者說（圓教佛）用王三昧，一時照見十法界眾生的根機，這是圓教佛照見十法界寂光土眾生的根機，是圓頓的感應。
有三義，所以知道各種感應是跡而非本：開始成就的緣故、不同的緣故、被拂去的緣故。在菩提樹下，開始偏圓滿，所以知道是跡。或者有前修後學，深淺不同，所以知道是權巧方便。中間以來，拂去的都是方便，難道不是跡嗎？從本出跡，怎麼可以執著于跡為本？拂去跡，顯現本，應該捨棄跡，指向本，本跡跡本，不可思議的一。
【English Translation】 English version The reason for establishing this is threefold: Firstly, because of the 'sweeping away' of the intermediate. If it were the original land (本土, eternal land), it would not be where the present Buddha dwells. Where the present Buddha dwells is the manifested land (跡土, manifested land). If it were the original land, then one land would be all lands. There should be no difference in the order of cultivation, nor in the depth of understanding. The present land is before, the original land is after; both are called the intermediate. All that is intermediate is called expedient. How can the present land not be a trace? From the original, the trace is manifested. To cling to the trace as the original is to not understand the trace, nor to recognize the original. Now, sweeping away the trace points to the original. The four lands where the Buddha dwells at the time of enlightenment are the wonderfulness of the original land. The trace and the original are not the original; the original and the trace are not the trace; neither trace nor original is the inconceivable one.
The wonderfulness of the original response: Fourthly, the response at the time of the original is wonderful. The Nirvana Sutra says: 'If there are sentient beings who come to me, I will observe with my Buddha-eye the sharpness or dullness of their faculties such as faith.' 'Sentient beings come to me' means that sentient beings touch and invoke the Dharmakaya (法身, Dharma body). 'I observe with my Buddha-eye' means that compassion responds. 'The sharpness or dullness of their faculties' means that the manifestation and aversion of the beings in the ten Dharma realms (十法界, Ten realms) are different. This refers to the response of the Buddha attaining the twenty-five samadhis (三昧, Samadhi) at the time of the original, not the response in the manifested land. There are many kinds of responses in the manifested land: Some say that the Three-Store Buddha (三藏佛, Three-Store Buddha) enters samadhi three times a day to observe the potential of beings to be saved. This is the Three-Store Buddha illuminating the potential of beings in the nine Dharma realms of the impure land of segmented suffering, which is the response of analyzing emptiness. Some say that the Common Buddha (通佛, Common Buddha) is true in the mundane, without needing to enter or exit samadhi, and can know effortlessly. This is the Common Buddha illuminating the potential of beings in the nine Dharma realms of the pure land of segmented suffering, which is the response of embodying emptiness. Some say that the Distinct Buddha (別教佛, Distinct Buddha) uses the King Samadhi to separately illuminate the potential of beings in the ten Dharma realms. This is the Distinct Buddha illuminating the potential of beings in the Land of Expedient Residue, which is the response of sequence. Some say that the Perfect Buddha (圓教佛, Perfect Buddha) uses the King Samadhi to illuminate the potential of beings in the ten Dharma realms at once. This is the Perfect Buddha illuminating the potential of beings in the Land of Tranquil Light of the ten Dharma realms, which is the perfect response.
There are three reasons to know that all responses are traces and not the original: because of the initial accomplishment, because of the difference, and because of the sweeping away. Under the Bodhi tree (菩提樹, Bodhi tree), the partial and the complete are initially realized, so it is known to be a trace. Or, there are those who cultivate earlier and those who learn later, with different depths of understanding, so it is known to be expedient. Since the intermediate, all that is swept away is expedient. How can it not be a trace? From the original, the trace is manifested. How can one cling to the trace as the original? Sweeping away the trace reveals the original. One should abandon the trace and point to the original. The original and the trace, the trace and the original, are the inconceivable one.
云云)。
複次，或本感粗，跡感妙；或本感妙，跡感粗；俱妙俱粗，應亦如是。又本感廣，跡感狹；或跡感廣，本感狹；俱狹俱廣，應亦如是。但取今昔判本跡，不約粗妙廣狹也(云云)。
五本神通妙者，經言：「如來秘密神通之力」，又云：「或示己身他身，示己事他事。」示己身己事者，圓神通也；示他身他事者，偏神通也。秘密者，妙也；若偏、若圓，皆是妙也。此指本時神通，非跡神通也。跡通多種：或言依背舍除入，十四變化獲得六通，過外道，勝二乘，此乃三藏佛通也。或言依體法無漏慧，獲得六通，勝依背舍者，此通佛神力也。或言束前六通為五，依中道發無漏通，此六是別佛通也。或言中道無記化化禪，具六通一切變化，不起滅定，現諸威儀，語默不相妨，動寂無二理，又如今經中六瑞、變土等，皆是圓佛通也。
以三義故，推諸神通，跡而非本，始獲近修拂疑等，如上說。又四句料簡亦如上。然從本垂跡，跡則非本，拂跡顯本，宜棄跡指本，本跡跡本不思議一也。
六、本說法妙者，經言：「此等我所化，令發大道心，今皆住不退。」我所化者，正是說法。令發大道心者，簡非小說也。此指本時簡說，非跡說也。跡說多種，若依《涅槃》明初、后兩味從牛而出；若以
【現代漢語翻譯】 現代漢語譯本： 再次，或者本體所感應的是粗顯的，而示現的形跡是精妙的；或者本體所感應的是精妙的，而示現的形跡是粗顯的；本體和形跡都精妙，或者都粗顯，應以此類推。又或者本體所感應的是廣大的，而示現的形跡是狹小的；或者形跡所感應的是廣大的，而本體所感應的是狹小的；本體和形跡都狹小，或者都廣大，應以此類推。但以現在和過去來判斷本體和形跡，不以粗妙和廣狹來衡量（云云）。 五、本體神通精妙，經中說：『如來秘密神通之力』，又說：『或示現自身他身，示現自身之事他人之事。』示現自身自身之事，是圓滿的神通；示現他人他身之事，是偏頗的神通。秘密，就是精妙；無論是偏頗的還是圓滿的，都是精妙的。這是指本體時的神通，不是形跡的神通。形跡的神通有很多種：或者說依靠背舍、除入，十四種變化獲得六神通，超過外道，勝過二乘，這是三藏佛的神通。或者說依靠體法無漏慧，獲得六神通，勝過依靠背舍者，這是佛的神力。或者說將前面的六神通歸束為五種，依靠中道發出無漏神通，這六種是別佛的神通。或者說中道無記化化禪，具足六神通一切變化，不起滅盡定，示現各種威儀，言語和沉默不妨礙，動和靜沒有兩種道理，又如現在這部經中的六瑞、變土等，都是圓佛的神通。 因為這三種意義，推論各種神通，是形跡而不是本體，開始獲得近修拂疑等，如上面所說。又四句料簡也如上面所說。然而從本體垂示形跡，形跡就不是本體，拂去形跡顯現本體，應該捨棄形跡指向本體，本體形跡、形跡本體，不可思議是一體的。 六、本體說法精妙，經中說：『這些人都是我所化度的，令他們發起大道心，現在都安住于不退轉。』我所化度，正是說法。令他們發起大道心，簡別不是小乘的說法。這是指本體時的簡要說法，不是形跡的說法。形跡的說法有很多種，如果依據《涅槃經》說明最初和最後兩種滋味都是從牛身上產生；如果以
【English Translation】 English version: Furthermore, sometimes the original [Buddha] senses the coarse, while the manifested traces sense the subtle; or the original senses the subtle, while the manifested traces sense the coarse. Both subtle and coarse, the response should be the same. Also, sometimes the original senses the vast, while the manifested traces sense the narrow; or the traces sense the vast, while the original senses the narrow. Both narrow and vast, the response should be the same. But take the past and present to distinguish the original and the traces, not according to coarse, subtle, vast, or narrow (etc.). 5. The original supernatural powers are wondrous. The sutra says, 'The secret supernatural power of the Tathagata (如來, Thus Come One),' and also says, 'Sometimes showing his own body or another's body, showing his own affairs or another's affairs.' Showing his own body and his own affairs is complete supernatural power; showing another's body and another's affairs is partial supernatural power. 'Secret' means wondrous; whether partial or complete, all are wondrous. This refers to the supernatural powers of the original time, not the supernatural powers of the traces. There are many kinds of trace powers: some say that relying on the eight liberations (背舍), the nine successive concentrations (除入), and the fourteen transformations, one obtains the six supernatural powers (六通), surpassing the non-Buddhist ways and surpassing the two vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), this is the supernatural power of the Tripiṭaka (三藏) Buddha. Some say that relying on the undefiled wisdom of the essence of Dharma (體法無漏慧), one obtains the six supernatural powers, surpassing those who rely on the eight liberations; this power is the divine power of the Buddha. Some say that binding the previous six supernatural powers into five, relying on the Middle Way (中道) to generate undefiled supernatural powers, these six are the special supernatural powers of the Buddha. Some say that the Middle Way of non-discriminating transformation-meditation (中道無記化化禪) possesses the six supernatural powers and all transformations, without arising from the extinction samadhi (滅定), manifesting all dignified behaviors, speech and silence not hindering each other, movement and stillness having no dualistic principle, and also like the six auspicious signs and the transformation of the earth in this sutra, all are the complete supernatural powers of the Buddha. Because of these three meanings, inferring all supernatural powers, they are traces and not the original, initially obtaining near cultivation, dispelling doubts, etc., as described above. Also, the four-phrase analysis is as above. However, from the original, traces are manifested, and the traces are not the original. Dispelling the traces reveals the original, one should abandon the traces and point to the original; the original and traces, traces and the original, are inconceivably one. 6. The original Dharma-speaking is wondrous. The sutra says, 'These are all those whom I have transformed, causing them to generate the great aspiration for enlightenment (大道心), and now they all dwell in non-retrogression.' 'Those whom I have transformed' is precisely Dharma-speaking. 'Causing them to generate the great aspiration for enlightenment' distinguishes it from the teachings of the Small Vehicle. This refers to the concise Dharma-speaking of the original time, not the Dharma-speaking of the traces. There are many kinds of trace Dharma-speaking. If according to the Nirvana Sutra (涅槃經), it explains that the initial and final two flavors come from the cow; if with
義推，中間三味，亦應從牛而出。何者？凡犢啖凡草，但能出乳；不啖忍草，故不出四味。良犢調善，不高不濕，酒糟麥䴰，五味圓滿，具足在牛，但聽飲啖，隨𤚲而出。若啖凡草𤚲，即出乳；啖下忍草𤚲，即出酪；啖中忍草𤚲，出生蘇；啖上忍草𤚲，出熟蘇；啖上上忍草𤚲，出醍醐。若牛出五味，譬漸法也；牛出醍醐，譬頓法也；牛出三味，譬不定法也。佛亦如是，偏圓滿足，在佛心中，聽機扣擊，說則不同。善趣機擊，出人天法輪；析法機擊，出二乘法輪；體法機擊，出巧度法輪；歷別機擊，出漸次法輪；圓頓機擊，出無作法輪。又兩機擊，出第四、第五味；又一機擊，出第二味；又四機擊，出四味，除第一味；又三機擊，出三味，除第一第、二味；又一機擊，出第五味，除四味。複次，三藏道場所得法如乳在牛，起道場即說乳法輪；通佛道場所得法如酪在牛，起道場即說酪法輪；別佛道場所得法如五味俱在牛，道場起說次第五味法輪；圓佛道場所得法如醍醐在牛，道場起即說醍醐法輪。
問：
《大經》云：「如食乳糜，更無所須。」應是乳法輪？
答：
乳有多種，粗牛出乳，乳則為害；善犢之乳，是乳最良。
問：
乳既多種，醍醐不一？
答：
經以
羅漢、支佛為醍醐，故知優劣，此中大有義，宜熟思之。
例三義往推，上諸說法，跡而非本，始滿始說，中間被拂，中間滿中間說，尚皆方便。況今滿今說，寧非跡耶？執跡則俱失，拂跡則俱解。非跡非本，不思議一也。
複次，已說為跡，今說為本，已本今跡，俱跡俱本(云云)。或實本權跡四句(云云)，體用乃至事理四句(云云)。
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○七、本眷屬妙者，經云：「此諸菩薩下方空中住。」此等是我子，我則是父。下方者，下名為底。《大品》有諸法底三昧，《釋論》云：「智度大道佛窮底」，當知此諸菩薩鄰佛窮智度底。虛空者，法性虛空之寂光也。從本時寂光空中，出今時寂光空中。今時寂光空中者不識本時者，故言：我經游諸國，乃不識一人。地涌千界，皆是本時應眷屬也。所以無三者，時節既久，權轉為實，但一無三，或可舉一例知有三也。從本垂跡，跡中始成佛時，亦有業、愿、通、應。中間所化，亦有四種，文殊、觀音、調達等，或稱為師，或稱弟子，于惑者未了。若拂中間，無非是跡，則跡本可解；若執跡疑本，二義俱失(云云)。
問：
跡本相望，千界塵則少，增道
【現代漢語翻譯】 羅漢（Arhat，小乘佛教修行證果者）、支佛（Pratyekabuddha，緣覺，不需依師指導，自身證悟者）如醍醐（Ghee，佛教比喻最上妙味），由此可知有優劣之分，其中大有深意，應當仔細思考。
以例三義（過去、現在、未來）來推論，以上所說的各種說法，都是跡（Traces，權宜之法）而非本（Root，根本之法），開始圓滿時開始說，中間被否定，中間圓滿時中間說，尚且都是方便之法。更何況現在圓滿時現在說，難道不是跡嗎？執著于跡則全部失去，否定跡則全部理解。非跡非本，是不可思議的統一。
再次，已說的為跡，現在說的為本，已本今跡，俱跡俱本（以下省略）。或者實本權跡四句（以下省略），體用乃至事理四句（以下省略）。
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七、本眷屬的妙處在於，經中說：『這些菩薩住在下方空中。』這些人是我的兒子，我則是他們的父親。下方，下稱為底。《大品般若經》中有諸法底三昧（Sarvadharma-tala-samadhi，證悟一切法究竟處的三昧），《釋論》說：『智度大道佛窮底』，應當知道這些菩薩鄰近佛，窮盡智度之底。虛空，是法性虛空的寂光（Tranquil Light，清凈光明）境界。從本時的寂光空中，出現在今時的寂光空中。今時的寂光空中不認識本時的人，所以說：我經歷遊歷各國，竟然不認識一個人。從地涌出千界，都是本時應化的眷屬。之所以沒有三（三乘，聲聞、緣覺、菩薩），是因為時節已經很久，權巧轉為真實，只有一乘而沒有三乘，或許可以舉一例而知道有三乘。 從本垂跡，在跡中開始成佛時，也有業（Karma，行為）、愿（Vow，誓願）、通（Abhijnas，神通）、應（Response，應化）。中間所教化的人，也有四種，文殊（Manjusri，文殊菩薩）、觀音（Avalokitesvara，觀世音菩薩）、調達（Devadatta，提婆達多）等，或者稱為老師，或者稱為弟子，對於迷惑的人來說還不明白。如果否定中間，無非都是跡，那麼跡本就可以理解；如果執著于跡而懷疑本，兩種意義都失去（以下省略）。
問：
跡本相互比較，千界塵則顯得少，增加道
【English Translation】 Arhats (those who have attained enlightenment in Hinayana Buddhism) and Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own without a teacher) are like ghee (the finest flavor in Buddhism), from which we know there are superior and inferior qualities. There is great meaning in this, and it should be carefully considered.
Inferring from the three meanings (past, present, and future), all the teachings mentioned above are traces (expedient means) and not the root (fundamental truth). When the beginning is complete, the teaching begins; when the middle is negated, the teaching is in the middle; even these are expedient means. How much more so is the present teaching at the present completion not a trace? Clinging to the trace leads to losing everything; negating the trace leads to complete understanding. Neither trace nor root is an inconceivable unity.
Furthermore, what has been taught is the trace, what is being taught now is the root; past root and present trace, both trace and root (etc.). Or the four phrases of reality, root, expedient, and trace (etc.), the four phrases of essence and function, even phenomena and principle (etc.).
《Profound Meaning of the Lotus Sutra》 Volume 7, Part 1
《Profound Meaning of the Lotus Sutra》 Volume 7, Part 2
Spoken by Great Master Zhiyi of the Tiantai School
- The wonderful aspect of the original retinue is that the Sutra says: 'These Bodhisattvas dwell in the space below.' These are my sons, and I am their father. 'Below' is called the bottom. The 《Mahaprajnaparamita Sutra》 has the Sarvadharma-tala-samadhi (the samadhi of reaching the bottom of all dharmas), and the 《Treatise》 says: 'The Buddha exhausts the bottom of the great path of wisdom.' We should know that these Bodhisattvas are close to the Buddha, exhausting the bottom of wisdom. 'Space' is the tranquil light (pure light) of the emptiness of Dharma-nature. From the tranquil light space of the original time, they appear in the tranquil light space of the present time. Those in the tranquil light space of the present time do not recognize those of the original time, so it is said: 'I have traveled through many countries, yet I do not recognize a single person.' The thousand realms that spring forth from the earth are all the retinue that should be transformed from the original time. The reason why there are no three (three vehicles: Sravaka, Pratyekabuddha, Bodhisattva) is that the time has been long, and the expedient has been transformed into the real. There is only one vehicle and not three. Perhaps we can infer from one example that there are three. From the root, traces are manifested. When one begins to attain Buddhahood in the traces, there are also karma (actions), vows (aspirations), abhijna (supernatural powers), and response (manifestations). Among those who are taught in the middle, there are also four types: Manjusri (Manjusri Bodhisattva), Avalokitesvara (Avalokitesvara Bodhisattva), Devadatta (Devadatta), etc., who are sometimes called teachers and sometimes called disciples. Those who are deluded do not yet understand. If we negate the middle, everything is a trace, then the trace and the root can be understood. If we cling to the trace and doubt the root, both meanings are lost (etc.).
Question:
Comparing the traces and the root, the dust of a thousand realms seems small, increasing the path
數則多，本跡法身，淺深異耶？
答：
法身先滿，無增無減，約化緣廣狹耳。
問：
若爾，初住、二住，化緣多少，法身亦應無淺深？
答：
菩薩位未窮，約實證判淺深；佛位已滿，但約權化，有四句論廣狹(云云)。
問：
明因果等皆約跡佛指本，明眷屬而召本到跡，何耶？答：
因果等法幽微難曉，故約此指彼；眷屬是人，召證為易，或可將本人示跡人，或將跡法顯本法，互現意耳。
八、本涅槃妙者，經又復言其入于涅槃非實滅度，而便唱言當取滅度。非實滅度者，常住本寂也。唱言滅度者，調伏眾生也。悉本時涅槃，非跡涅槃。跡者，《大經》明聲光所集，始諸弟子，終於蝮蠆。無邊身菩薩，弟子之位，身量無邊，豈有大師倚臥背痛？此乃生身示病、示滅；法身無疾，常存不變。或取析空，因滅果亡，明有餘、無餘涅槃。或取體法空，因滅果亡，明有餘、無餘涅槃。生身跡滅者，如《阿含》中結業之身父母所生，棄國捐王，六年苦行，三十四心斷結成道，八十二歲老比丘身，詣純陀舍，持缽乞食，食檀耳羹，食訖說法，果報壽命，中夜而盡，入無餘涅槃，以火阇毗，收取捨利者，此三藏涅槃相。若《釋論》云：六地菩薩見思已盡，七
【現代漢語翻譯】 現代漢語譯本 問： 諸佛的應化身數量有多有少，其根本法身（Dharmakaya）的證悟有深有淺，這種說法對嗎？
答：
法身本來就是圓滿的，沒有增減變化。之所以有差別，只是因為應化教化的範圍有大小廣狹而已。
問：
如果這樣說，那麼初住菩薩和二住菩薩，他們教化的範圍有大小，但他們的法身證悟也應該沒有深淺之分，對嗎？
答：
菩薩的階位還沒有達到究竟圓滿，所以可以根據其實際證悟的程度來判斷深淺。而佛的果位已經圓滿，所以只能根據權巧示現的教化，用四句來討論其範圍的廣狹（此處省略四句）。
問：
闡明因果等法，都是依據應化之佛來指引根本之佛；而闡明眷屬時，卻要召集根本佛來應化於世，這是為什麼呢？ 答：
因果等法深奧微妙，難以理解，所以要藉由應化之佛來指引根本之佛。而眷屬是人，召集他們來作證就比較容易。或許可以將根本佛示現為應化之佛，或者將應化之法顯示為根本之法，這都是爲了相互顯現其意義。
八、關於根本涅槃的奧妙，經中又說，諸佛雖然示現進入涅槃，但並非真正滅度，而只是宣說應當取證滅度。所謂並非真正滅度，是指常住于本來的寂靜狀態。所謂宣說應當取證滅度，是爲了調伏眾生。這些都是指根本佛的涅槃，而不是應化佛的涅槃。應化佛的涅槃，《大般涅槃經》（Mahaparinirvana Sutra）中說明，是由聲光所聚集而成的，開始是諸位弟子，最終到蝮蛇。無邊身菩薩（Anantakaya Bodhisattva）作為弟子，其身量無邊無際，難道會有大師需要倚靠休息，或者背部疼痛嗎？這只是應化之身示現生病、示現滅度；法身沒有疾病，永遠存在，不會改變。或者取析空觀，認為因滅則果亡，從而闡明有餘涅槃（nirvana-with-remainder）和無餘涅槃（nirvana-without-remainder）。或者取體法空觀，認為因滅則果亡，從而闡明有餘涅槃和無餘涅槃。應化之身示現滅度，就像《阿含經》（Agama）中所說，由過去業力形成的身體，由父母所生，捨棄國家和王位，經過六年苦行，以三十四心斷除煩惱而成就佛道，以八十二歲的老比丘之身，前往純陀（Cunda）的住所，手持缽盂乞食，吃了檀耳羹，吃完后說法，果報壽命到了盡頭，於半夜進入無餘涅槃，用火焚燒遺體，收取捨利。這是三藏教義中所說的涅槃之相。如果按照《大智度論》（Mahaprajnaparamitopadesa）所說，六地菩薩的見惑和思惑已經斷盡，七
【English Translation】 English version Question: Are the number of manifestations many or few, and are the realization of the fundamental Dharmakaya (法身) deep or shallow?
Answer:
The Dharmakaya (法身) is inherently complete, without increase or decrease. The differences arise only from the scope of transformation and teaching.
Question:
If that's the case, then for Bodhisattvas (菩薩) in the initial stages of dwelling (初住) and the second stage of dwelling (二住), even though their transformative reach may vary, shouldn't their realization of the Dharmakaya (法身) be without depth or shallowness as well?
Answer:
The Bodhisattva's (菩薩) position has not yet reached ultimate completion, so we can judge depth based on their actual realization. But the Buddha's (佛) position is already complete, so we can only discuss the scope of their skillful means of transformation, using four statements to discuss its breadth (omitted here).
Question:
Clarifying cause and effect and other principles, all rely on the manifested Buddha (跡佛) to point to the fundamental Buddha (本佛); yet when clarifying the retinue, the fundamental Buddha (本佛) is summoned to manifest in the world (跡), why is this? Answer:
The principles of cause and effect are profound and difficult to understand, so we use the manifested Buddha (跡佛) to point to the fundamental Buddha (本佛). But the retinue are people, and it's easier to summon them to testify. Perhaps we can show the fundamental Buddha (本佛) as the manifested Buddha (跡佛), or show the manifested Dharma (跡法) as the fundamental Dharma (本法), all to mutually reveal their meaning.
Eight, regarding the subtlety of the fundamental Nirvana (涅槃), the sutra also says that although the Buddhas appear to enter Nirvana (涅槃), they are not truly extinguished, but merely proclaim that one should attain extinction. The so-called 'not truly extinguished' refers to the constant abiding in the original state of stillness. The so-called 'proclaiming that one should attain extinction' is to tame sentient beings. These all refer to the fundamental Buddha's (本佛) Nirvana (涅槃), not the manifested Buddha's (跡佛) Nirvana (涅槃). The manifested Buddha's (跡佛) Nirvana (涅槃), as explained in the Mahaparinirvana Sutra (大般涅槃經), is gathered from sound and light, starting with the disciples and ending with the viper. Anantakaya Bodhisattva (無邊身菩薩), as a disciple, has a body of boundless size, would the master need to lean or have back pain? This is just the manifested body showing illness and extinction; the Dharmakaya (法身) has no disease, always exists, and never changes. Or take the analysis of emptiness, believing that when the cause is extinguished, the result also ceases, thus clarifying Nirvana-with-remainder (有餘涅槃) and Nirvana-without-remainder (無餘涅槃). Or take the emptiness of the nature of phenomena, believing that when the cause is extinguished, the result also ceases, thus clarifying Nirvana-with-remainder and Nirvana-without-remainder. The manifested body showing extinction, as said in the Agama Sutras (阿含經), is like the body formed by past karma, born of parents, abandoning the country and the throne, practicing asceticism for six years, cutting off afflictions with thirty-four minds and attaining Buddhahood, as an eighty-two-year-old Bhikkhu (比丘), going to Cunda's (純陀) residence, holding a bowl to beg for food, eating mushroom soup, and after eating, teaching the Dharma (法), when the karmic reward of life came to an end, entering Nirvana-without-remainder (無餘涅槃) in the middle of the night, cremating the body with fire, and collecting the relics. This is the aspect of Nirvana (涅槃) as described in the Tripitaka (三藏). According to the Mahaprajnaparamitopadesa (大智度論), the sixth-stage Bodhisattva (菩薩) has already exhausted their delusions of views and thoughts, seven
地去誓扶余習，受生死身，乃至上生下降，一念相應慧，斷習成佛，可度眾生，緣盡息化，入無餘涅槃，此通佛涅槃相也。若地人云：緣修顯真，修菩提，果滿成大涅槃，亦稱為方便凈涅槃。《大經》云：「因滅是色，獲得常色，受、想、行、識，亦復如是。」是名色解脫，受、想、行、識解脫，乃是分段、變易因盡，獲常住有餘涅槃，兩處陰果身盡，獲常住無餘涅槃，此與前異，是別佛涅槃相也。《大經》云：「大般涅槃，常住不變。」能建種種，示現調伏眾生。如《首楞嚴》廣說，名大涅槃，常樂我凈，此與前異，即圓涅槃相也。
經曰：今日座中無央數眾，各見不同：或見如來入涅槃；或見如來住世一劫減一劫；或見如來住世無量劫；或見丈六身；或見小身、大身；或見報身坐蓮華藏世界海，為百千億釋迦牟尼佛說心地法門；或見法身同於虛空，無有分別，無相無礙，遍同法界虛空；或見此處娑羅樹林，悉是土砂、草木、石壁；或見此處金銀七寶清凈莊嚴；或見此處三世諸佛所游之處；或見此處即是不可思議，諸佛境界真實法體。此明佛身依正各有四相，即前四涅槃相也。《大經》與此經義同。《大經》以常住為宗，迦葉初問長壽。佛答中處處多顯未來常住，少明先成壽命，為《法華》已說故。彼經雖一
【現代漢語翻譯】 現代漢語譯本：斷除過去所發的誓願和扶余的習氣，承受生死之身，乃至上升和下降，在一念之間與智慧相應，斷除習氣成就佛果，可以度化眾生，因緣盡了就停止化現，進入無餘涅槃，這說的是通佛的涅槃之相。如果地論師說：『通過修行來顯現真如，修習菩提，果報圓滿成就大涅槃』，也稱為方便凈涅槃。《大般涅槃經》說：『因緣滅盡，色蘊就轉為常色，受、想、行、識也是這樣。』這稱為色解脫，受、想、行、識解脫，乃是分段生死和變易生死的因緣滅盡，獲得常住的有餘涅槃，兩處的陰果之身滅盡，獲得常住的無餘涅槃，這與前面所說的不同，是別佛的涅槃之相。《大般涅槃經》說：『大般涅槃，常住不變。』能夠建立種種化身，示現調伏眾生。如《首楞嚴經》中廣為解說，名為大涅槃，具有常、樂、我、凈四德，這與前面所說的不同，就是圓滿涅槃之相。
經中說：『今日在座的無數大眾，各自所見不同：有人看見如來入涅槃；有人看見如來住世一劫減一劫；有人看見如來住世無量劫；有人看見丈六金身；有人看見小身、大身；有人看見報身坐在蓮華藏世界海中，為百千億釋迦牟尼佛說心地法門；有人看見法身等同於虛空，沒有分別，沒有形相沒有阻礙，遍同於法界虛空；有人看見此處的娑羅樹林，全是土砂、草木、石壁；有人看見此處金銀七寶清凈莊嚴；有人看見此處是三世諸佛所游之處；有人看見此處就是不可思議的諸佛境界真實法體。』這說明佛身和依報正報各有四種相，就是前面所說的四種涅槃之相。《大般涅槃經》與此經的意義相同。《大般涅槃經》以常住為宗旨，迦葉（Kasyapa，佛陀的弟子）最初問長壽。佛陀的回答中處處都顯示未來常住，很少說明先前成就的壽命，因為《法華經》已經說過了。那部經雖然只有一部。
【English Translation】 English version: Severing the remaining habits of past vows, enduring the body of birth and death, even ascending and descending, with wisdom corresponding in a single thought, severing habits and attaining Buddhahood, capable of liberating sentient beings, when the karmic conditions are exhausted, ceasing manifestation and entering Nirupadhisesa-nirvana (Nirupadhisesa-nirvana, Nirvana without remainder), this describes the aspect of Nirvana common to all Buddhas. If the Dilun (Dilun, a Buddhist school) masters say: 'Through cultivation, the true nature is revealed, cultivating Bodhi (Bodhi, enlightenment), the fruition is complete, and great Nirvana is attained,' it is also called Upaya-parisuddha-nirvana (Upaya-parisuddha-nirvana, pure Nirvana through skillful means). The Mahaparinirvana Sutra says: 'When the cause is extinguished, the form turns into eternal form, and so it is with sensation, perception, volition, and consciousness.' This is called the liberation of form, the liberation of sensation, perception, volition, and consciousness, which is the exhaustion of the causes of sectional birth and death and variable birth and death, attaining the eternal abiding Nirvana with remainder, the exhaustion of the bodies of the five aggregates in both realms, attaining the eternal abiding Nirvana without remainder, this is different from the previous one, and is the aspect of Nirvana specific to a Buddha. The Mahaparinirvana Sutra says: 'The Great Nirvana is eternal and unchanging.' It can establish various manifestations, showing and subduing sentient beings. As extensively explained in the Surangama Sutra, it is called the Great Nirvana, possessing the four virtues of eternity, bliss, self, and purity, this is different from the previous one, and is the aspect of perfect Nirvana.
The Sutra says: 'Today, the countless assembly in this gathering each sees differently: some see the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) entering Nirvana; some see the Tathagata abiding in the world for one kalpa (kalpa, an aeon) decreasing by one kalpa; some see the Tathagata abiding in the world for immeasurable kalpas; some see the sixteen-foot body; some see a small body, a large body; some see the Sambhogakaya (Sambhogakaya, the enjoyment body of a Buddha) sitting in the lotus-treasury world-sea, expounding the Dharma-gate of the mind-ground for hundreds of thousands of millions of Sakyamuni Buddhas (Sakyamuni Buddha, the historical Buddha); some see the Dharmakaya (Dharmakaya, the Dharma body of a Buddha) as being the same as space, without distinction, without form, without obstruction, pervading the Dharma-realm and space; some see the Sala tree forest here as being entirely earth, sand, grass, trees, and stone walls; some see this place as being pure and adorned with gold, silver, and the seven treasures; some see this place as being the place where the Buddhas of the three times roam; some see this place as being the inconceivable, the realm of the Buddhas, the true substance of the Dharma.' This explains that the Buddha's body and the environment each have four aspects, which are the four aspects of Nirvana mentioned earlier. The Mahaparinirvana Sutra has the same meaning as this Sutra. The Mahaparinirvana Sutra takes permanence as its principle, and Kasyapa (Kasyapa, a disciple of the Buddha) initially asked about longevity. The Buddha's answers everywhere reveal the future permanence, and rarely explain the previously attained lifespan, because the Lotus Sutra has already spoken about it. Although that Sutra is only one.
兩處說，不可判為近成短命。今經正明發跡顯本，無量壽命為宗，少說未來常住，雖一兩處少說，不可判為無常。二經互舉，利根知本常，未來亦常，解未來長壽，亦解本來長壽。其義是同。
又此經數數現生現滅者，生非實生、滅非實滅，常住義顯。又二萬燈明、迦葉，皆不說涅槃，只於《法華》明本常、未來常，彌見《法華》明常義顯(云云)。
以三義故，知諸涅槃跡而非本，今始入故，入復出故，拂中間故。此跡涅槃皆從本垂，云何執跡謂言是本？是不識跡本也。若拂跡顯本，則二義不迷。非跡非本，不思議一也。
九、本壽命妙者，上因妙中以智慧為命；此則非長、非短。由非長、非短之慧命，能為長、短，此中正明長、短壽命。經處處自說名字不同，年紀大小。年紀者，是壽命也。大小者，長短也。經中間處處年紀大小者，約跡而懸指本也。跡不同者：三藏佛父母生身，八十二盡，身灰智滅，畢竟不生；通教佛誓願之身，化緣若訖，亦歸灰斷，滅已不生。此兩佛但齊業齊緣，不得非長、非短之慧命，不能作長、作短，大、小之壽命也。別教登地破無明，得如來一身無量身，一身湛然安住，無量身百界作佛，亦示九界身，得論年紀大、小。大即大乘常壽；小即小乘無常之壽也。圓教登住
時，亦如是。此等皆因中菩薩，非常、非無常，能作常無常、大小之壽，況後心乎！況妙覺乎！
如此等壽三義，皆跡中因果之壽，此壽皆從本地因果圓滿而垂此跡，跡既如此，況複本也！經「我本行菩薩道時所成壽命，今猶未盡」，指于本因，因壽尚未盡，況本果壽！若執跡則不知本，今拂跡則識本，亦識不思議一也。
十、釋本利益妙者。
文云：「皆令得歡喜。」歡喜即利益相，若跡中三乘共十地、別十地，開權顯實，按位妙、入位妙，如是等益，乃至聞壽命，增道損生，皆是跡中益也。乃至中間權實之益，亦是跡益。以跡望本，本亦應有偏圓利益。所以下方菩薩皆住虛空者，皆居寂光，本益也。故本本以垂跡，借跡以知本，不復具記也。
○第六、約三世料簡者，文云：「如來自在神通之力，如來大勢威猛之力，如來師子奮迅之力。」即是三世益物之文。若過去最初所證權實之法，名為本也，從本證已，後方便化他。開三顯一、發跡顯本者，還指最初為本；中間示現、發跡顯本，亦指最初為本；今日發跡顯本，亦指最初為本；未來發本顯跡，亦指最初為本。三世乃殊，毗盧遮那一本不異，如百千枝葉，同趣一根(云云)。
問：
現見無量佛悉是釋迦分身，為當猶有餘
【現代漢語翻譯】 現代漢語譯本： 當時，情況也是如此。這些都是因為中道的菩薩，既不是恒常，也不是無常，能夠示現恒常和無常、長壽和短壽，更何況是後來的心念呢！更何況是妙覺的境界呢！ 像這樣關於壽命的三種意義，都是指在示現的（跡）中，因和果的壽命。這些壽命都是從本地因果圓滿而垂跡示現的，示現既然如此，更何況是根本（本）呢！經文中說：『我本行菩薩道時所成就的壽命，現在還沒有窮盡』，這是指最初的因，因的壽命尚未窮盡，更何況是根本的果的壽命呢！如果執著于示現的（跡），就不能瞭解根本（本），現在拂去示現的（跡），就能認識根本（本），也能認識不可思議的『一』。 十、解釋根本利益的微妙之處。 經文中說：『都讓他們得到歡喜。』歡喜就是利益的相貌。如果在示現的（跡）中，三乘共同的十地、別教的十地，開權顯實，按位的妙、入位的妙，像這樣的利益，乃至聽到壽命，增長道業，減少生死，都是示現的（跡）中的利益。乃至中間權巧和真實的利益，也是示現的（跡）的利益。以示現的（跡）來衡量根本（本），根本（本）也應該有偏和圓的利益。所以下方的菩薩都住在虛空中，都是居住在寂光凈土，這是根本（本）的利益。所以根本（本）是爲了垂跡示現，藉由示現的（跡）來了解根本（本），不再一一詳細記載了。 ○第六、用三世來衡量簡擇，經文中說：『如來自在神通之力，如來大勢威猛之力，如來師子奮迅之力。』這就是三世利益眾生的經文。如果過去最初所證得的權巧和真實的法，就稱為根本（本），從根本（本）證得以後，再方便教化他人。開三顯一、發跡顯本，還是指最初的為根本（本）；中間示現、發跡顯本，也是指最初的為根本（本）；今日發跡顯本，也是指最初的為根本（本）；未來發本顯跡，也是指最初的為根本（本）。三世雖然不同，毗盧遮那（Vairocana）佛的根本（本）是不變的，就像百千枝葉，同歸於一個根（等等）。 問： 現在看見無量佛都是釋迦（Śākyamuni）佛的分身，難道還有剩餘的……
【English Translation】 English version: At that time, it was also like this. All of these are due to the Bodhisattvas of the Middle Way, who are neither permanent nor impermanent, capable of manifesting permanence and impermanence, long life and short life, let alone later thoughts! Let alone the realm of Wonderful Enlightenment! These three meanings regarding lifespan all refer to the lifespan of cause and effect in the manifested (trace). These lifespans all descend from the perfect fulfillment of cause and effect in the original ground (root), manifesting these traces. Since the traces are like this, how much more so is the root! The sutra says: 'The lifespan I attained when I practiced the Bodhisattva path has not yet ended,' referring to the original cause. If the lifespan of the cause has not yet ended, how much more so is the lifespan of the original fruit! If one clings to the manifested (trace), one will not understand the root. Now, if one brushes aside the manifested (trace), one can recognize the root, and also recognize the inconceivable 'One'. X. Explaining the subtlety of the original benefit. The text says: 'Causing them all to obtain joy.' Joy is the appearance of benefit. If in the manifested (trace) there are the ten grounds shared by the three vehicles, the ten distinct grounds, revealing the provisional and manifesting the real, the wonderfulness of according to position, the wonderfulness of entering position, such benefits, and even hearing about lifespan, increasing the path and diminishing birth and death, all are benefits in the manifested (trace). Even the provisional and real benefits in between are also benefits of the manifested (trace). Measuring the manifested (trace) against the root, the root should also have partial and complete benefits. Therefore, the Bodhisattvas below all dwell in emptiness, all reside in the Land of Tranquil Light, which is the benefit of the root. Therefore, the root is for manifesting traces, and the traces are borrowed to understand the root, so I will not record them all in detail. ○VI. Examining and selecting based on the three periods of time, the text says: 'The power of the Tathagata's (Tathāgata) unhindered spiritual abilities, the power of the Tathagata's great might and majesty, the power of the Tathagata's lion-like swiftness.' This is the text of benefiting beings in the three periods of time. If the provisional and real Dharma initially realized in the past is called the root, then after realizing it from the root, one expediently transforms others. Revealing the One from the Three, revealing the root from the trace, still refers to the initial one as the root; the intermediate manifestation, revealing the root from the trace, also refers to the initial one as the root; today's revealing the root from the trace also refers to the initial one as the root; the future revealing the trace from the root also refers to the initial one as the root. Although the three periods of time are different, the root of Vairocana (Vairocana) Buddha is unchanging, like hundreds and thousands of branches and leaves, all returning to one root (etc.). Question: Now we see that countless Buddhas are all emanations of Śākyamuni (Śākyamuni) Buddha, is there still any remaining...
佛，余佛復有分身不？
答：
《普賢觀》云：「東方有佛名曰善德，彼佛亦有分身諸佛。」若爾，亦有諸佛，諸佛亦有分身。又〈神力品〉云：「彈指、謦欬是二音聲，遍至十方諸佛世界，彼佛四眾遙伸供養，所散諸物從十方來，譬如雪聚，遍覆此間諸佛之上。」故知有諸佛，諸佛亦有分身也。
問：
三世諸佛皆有分身者，云何復言多寶如來全身不散，如入禪定？若全身不散，云何復言游於十方，證《法華經》？二意云何通？
答：
《釋論》解唸佛中雲：多寶無人請說法，便入涅槃，后化佛身及七寶塔，證《法華經》。若從《論釋》，乃是化作全身，非無分身也。師云：若言不得說法，那告四眾，我滅後起一大塔？非都不說法，應是不說《法華》。故發大誓願，不碎生身之骨，全身不散，出證圓經。如入禪定者，表于不滅；出證常經，表于不偏；不偏不滅，圓常義顯。口唱真凈大法，真是常，略舉二德，我樂可知，鈍者讀文，猶自不覺也。
問：
三世諸佛皆顯本者，最初實成若為顯本？
答：
不必皆顯本。今作有義者，最初妙覺指初住為本，若初住被加作妙覺，亦指初住為本。初住之前，豎無所指，橫有體用，即指體豈非本耶？又發願故，
【現代漢語翻譯】 現代漢語譯本 佛陀，其他的佛也有分身嗎？
回答：
《普賢觀》（Puxian Guan，普賢菩薩的觀想方法）中說：『東方有佛名為善德（Shande，佛名，意為善德），那位佛也有分身諸佛。』如果這樣，那麼有諸佛，諸佛也有分身。又《神力品》（Shenli Pin，《法華經》中的一品）中說：『彈指、謦欬這兩種聲音，遍至十方諸佛世界，那些佛的四眾弟子遙伸供養，所散的花等物品從十方而來，譬如雪聚，遍覆此間諸佛之上。』所以知道有諸佛，諸佛也有分身。
問：
三世諸佛都有分身，為什麼又說多寶如來（Duobao Rulai，佛名，意為多寶）全身不散，如入禪定？如果全身不散，為什麼又說游於十方，證明《法華經》（Fahua Jing，《妙法蓮華經》的簡稱）？這兩種說法如何解釋？
答：
《釋論》（Shi Lun，對經文的解釋）解釋唸佛時說：多寶無人請他說法，便入涅槃（Nirvana，佛教術語，指解脫生死的狀態），後來化作佛身和七寶塔，證明《法華經》。如果按照《釋論》的解釋，那是化作全身，並非沒有分身。智者大師說：如果說不得說法，那為什麼告訴四眾，我滅度后要建一大塔？不是完全不說，應該是不說《法華經》。所以發大誓願，不碎生身之骨，全身不散，出來證明圓滿的經典。如入禪定，表示不滅；出來證明常經，表示不偏；不偏不滅，圓常的意義就顯現了。口中唱誦真凈大法，真是常，略舉二德，我樂可知，愚鈍的人讀了經文，還是不能覺察。
問：
三世諸佛都顯現本源，最初實成佛如何顯現本源？
答：
不必都顯現本源。現在作有意義的解釋，最初妙覺指初住（Chuzhu，菩薩修行階位）為本，如果初住被加持成為妙覺，也指初住為本。初住之前，豎向上沒有所指，橫向上有體和用，那麼指體難道不是本源嗎？又因為發願的緣故。
【English Translation】 English version Buddha, do other Buddhas also have emanations?
Answer:
The Universal Worthy Contemplation Sutra (Puxian Guan) says: 'In the east, there is a Buddha named Shande (Virtuous Merit), that Buddha also has emanated Buddhas.' If so, then there are Buddhas, and Buddhas also have emanations. Furthermore, the Supernatural Powers Chapter (Shenli Pin) says: 'The two sounds of snapping fingers and clearing the throat reach all Buddha worlds in the ten directions. The fourfold assembly of those Buddhas remotely offer their worship, and the scattered objects come from the ten directions, like a gathering of snow, covering all the Buddhas here.' Therefore, it is known that there are Buddhas, and Buddhas also have emanations.
Question:
Since all Buddhas of the three times have emanations, why is it said that Many Treasures Tathagata (Duobao Rulai) remains entirely intact, as if in meditation? If he remains entirely intact, why is it said that he travels in the ten directions, attesting to the Lotus Sutra (Fahua Jing)? How are these two ideas reconciled?
Answer:
The Commentary (Shi Lun) explains mindfulness of the Buddha by saying: 'Many Treasures entered Nirvana (Nirvana) because no one asked him to preach the Dharma, and later manifested a Buddha body and a seven-jeweled stupa to attest to the Lotus Sutra.' If according to the Commentary, it is a manifestation of the entire body, not without emanations. The Master said: 'If it is said that he could not preach the Dharma, then why did he tell the fourfold assembly that he would build a great stupa after his extinction? It is not that he did not speak at all, but that he did not speak the Lotus Sutra.' Therefore, he made a great vow not to break the bones of his living body, and his entire body remained intact, coming forth to attest to the perfect sutra. Being as if in meditation represents non-extinction; coming forth to attest to the constant sutra represents non-partiality; non-partiality and non-extinction reveal the meaning of perfect constancy. The mouth chants the true and pure great Dharma, true is constant, briefly mentioning two virtues, my joy can be known, even dull people reading the text still do not realize it.
Question:
Since all Buddhas of the three times reveal their original nature, how does the initially truly accomplished Buddha reveal his original nature?
Answer:
It is not necessary for all to reveal their original nature. Now, making a meaningful explanation, the initial wonderful enlightenment refers to the initial stage of abiding (Chuzhu) as the origin. If the initial stage of abiding is blessed to become wonderful enlightenment, it also refers to the initial stage of abiding as the origin. Before the initial stage of abiding, vertically there is nothing to point to, horizontally there is essence and function, then does pointing to the essence not mean the origin? Also, because of making vows.
說壽長遠，如文(云云)。又解，最初之佛，雖無長遠、已今、權實等本跡之可顯，而有體用、教行、理教、事理等本跡之可顯(云云)。若作無義，若最初始成佛，既始得本，未論垂跡，無久跡可發，無久本可顯(云云)。若久成佛，如釋迦之例，以東方為譬。若久此者，即以四方為譬。又久者，十方為譬。若近此者，則減東方為譬。若都無者，則無所譬(云云)。
問：
若實初成，無久本可顯，云何經言：「是我方便，諸佛亦然」？
答：
雖無長久之本，若須用方便者，佛有延促劫智，能演七日為無量劫義(云云)。
問：
佛若有久成、始成，有發跡、不發跡，亦應有開三顯一、不開三不顯一耶？
答：
若菩薩、聲聞共為僧者，則有開三顯一；若純菩薩為僧者，何須開顯耶？
問：
若不開三顯一，五佛章云何？
答：
同是聲聞、菩薩共為僧，出五濁世可如此，出凈土佛則不然。
問：
破十粗，顯十妙，則無明惑盡，一實理彰。今更破跡妙為粗，顯本為妙，破何惑？顯何理？
答：
無明重數甚多，實相海深無量，如此破顯無咎。
又問：
若爾，還以妙破妙，所破之妙，妙而更
【現代漢語翻譯】 現代漢語譯本： 關於壽命長遠，如文中所說（此處省略原文）。另一種解釋是，最初的佛，雖然沒有長遠、已今、權實等本跡可以顯現，但有體用、教行、理教、事理等本跡可以顯現（此處省略原文）。如果理解為沒有意義，如果最初開始成佛，既然剛開始獲得根本，還未論及垂跡，就沒有長久的足跡可以啓發，沒有長久的根本可以顯現（此處省略原文）。如果很久以前就成佛，就像釋迦牟尼佛的例子，以東方作為比喻。如果很久以前就在此地，就以四方作為比喻。更久遠的，就以十方作為比喻。如果離現在很近，就減少東方作為比喻。如果完全沒有，那就沒有什麼可以比喻的（此處省略原文）。
問： 如果確實是初成佛，沒有長久的根本可以顯現，為什麼經中說：『這是我的方便，諸佛也是這樣』？
答： 雖然沒有長久的根本，如果需要使用方便法門，佛有延長或縮短劫數的智慧，能將七日演變為無量劫的意義（此處省略原文）。
問： 佛如果有久成佛、始成佛，有顯發事蹟、不顯發事蹟，也應該有開三顯一、不開三不顯一的情況嗎？
答： 如果菩薩、聲聞（Sravaka，小乘佛教徒）共同組成僧團，那麼就有開三顯一；如果純粹是菩薩（Bodhisattva，追求覺悟的人）組成僧團，何須開三顯一呢？
問： 如果不開三顯一，五佛章又該如何解釋？
答： 同樣是聲聞、菩薩共同組成僧團，出現在五濁惡世可以這樣說，出現在清凈佛土的佛就不是這樣了。
問： 破除十種粗糙，顯現十種微妙，那麼無明（Avidya，佛教中的一種負面精神力量）的迷惑就會消除，真實不虛的道理就會彰顯。現在又破除跡妙為粗糙，顯現本妙，破除的是什麼迷惑？顯現的是什麼道理？
答： 無明的種類非常多，實相（Tathata，事物的真實面目）之海深不可測，這樣破除和顯現沒有過錯。
又問： 如果這樣，還是用微妙來破除微妙，所破除的微妙，微妙而更加……
【English Translation】 English version: Regarding the length of life, as the text says (original text omitted here). Another explanation is that the original Buddha, although there are no original traces such as long-term, present, provisional, and real that can be revealed, there are original traces such as substance and function, teaching and practice, principle and teaching, and phenomena and principle that can be revealed (original text omitted here). If it is understood as meaningless, if one initially begins to attain Buddhahood, since one has just obtained the root, without discussing the manifestation of traces, there are no long-lasting traces to inspire, and no long-lasting root to reveal (original text omitted here). If one has attained Buddhahood a long time ago, like the example of Sakyamuni Buddha, the East is used as a metaphor. If one has been here for a long time, the four directions are used as a metaphor. For even longer, the ten directions are used as a metaphor. If it is close to the present, the East is reduced as a metaphor. If there is nothing at all, then there is nothing to compare it to (original text omitted here).
Question: If it is indeed newly attained Buddhahood, and there is no long-lasting root to reveal, why does the scripture say: 'This is my expedient means, and all Buddhas are like this'?
Answer: Although there is no long-lasting root, if expedient means need to be used, the Buddha has the wisdom to lengthen or shorten kalpas (Aeon, an immense period of time), and can transform the meaning of seven days into immeasurable kalpas (original text omitted here).
Question: If the Buddha has long-attained Buddhahood and newly-attained Buddhahood, has manifested traces and has not manifested traces, should there also be cases of opening the three and revealing the one, and not opening the three and not revealing the one?
Answer: If Bodhisattvas (Bodhisattva, one who seeks enlightenment) and Sravakas (Sravaka, a disciple of Hinayana Buddhism) together form the Sangha (Sangha, Buddhist monastic order), then there is opening the three and revealing the one; if it is purely Bodhisattvas who form the Sangha, why is there a need to open and reveal?
Question: If the three are not opened and the one is not revealed, how should the chapter on the Five Buddhas be explained?
Answer: It is the same as Sravakas and Bodhisattvas together forming the Sangha, and it can be said this way when appearing in the world of the five defilements, but it is not like this for Buddhas appearing in pure Buddha-lands.
Question: Eliminating the ten coarse aspects and revealing the ten subtle aspects, then the delusion of ignorance (Avidya, a negative spiritual force in Buddhism) will be eliminated, and the true and unfalse principle will be manifested. Now, eliminating the trace-subtlety as coarse and revealing the root-subtlety, what delusion is being eliminated? What principle is being revealed?
Answer: There are many kinds of ignorance, and the sea of true reality (Tathata, the true nature of things) is immeasurably deep, so there is no fault in such elimination and revelation.
Another question: If so, then still using the subtle to eliminate the subtle, the subtle that is being eliminated, is subtle and even more...
粗，亦應還以粗破粗，所破之粗，例更是妙；所破四住，例亦應妙？
答：
就頓明義，只四住即是于妙，況破四住智，寧非妙耶？
又問：
若爾，但有頓義，應無漸義？
答：
若分漸、頓，漸之能、所俱粗；頓之能、所俱妙(云云)。
問：
中間有偏圓、權實，而同稱是權者，亦應同稱為偏耶？
答：
通義則爾，別義不然。偏圓約法，法則已定，故偏非圓、圓非偏。權實約教，跡中施設，同皆是假，故就假論權耳。
問：
既有帶粗妙，復有不帶粗妙，亦應有帶妙粗、不帶妙粗？
答：
此應四句：帶粗妙，即別教也；不帶粗妙，即圓教也；帶妙粗，即通教也；不帶妙粗，即三藏也。又帶粗妙，如通；不帶粗妙，如圓；亦帶粗亦不帶粗，如別；非帶非不帶，如圓接別、如圓別接通。又約五味：粗不帶妙如酪；妙不帶粗如醍醐；亦帶粗亦不帶粗如生、熟蘇；非帶粗非不帶粗如乳(云云)。
問：
二粗既不同，那忽同呼為粗？
答：
事有淺、深，故為二；俱非妙理，故同是粗。
問：
應帶方便實？不帶方便實？
答：
例。
問：
亦應有帶二
【現代漢語翻譯】 現代漢語譯本 問：用粗糙的法門，也應該用更粗糙的方法來破除它，那麼所破除的粗糙，就更加玄妙了；用粗糙的方法破除四住（sì zhù，指見一處住地、欲愛住地、色愛住地、有愛住地），也應該更加玄妙嗎？ 答：就頓悟的意義來說，僅僅四住本身就是玄妙的，更何況是破除四住的智慧，難道不是玄妙的嗎？ 又問：如果這樣，只有頓悟的意義，難道就沒有漸悟的意義了嗎？ 答：如果區分漸悟和頓悟，漸悟的能（néng，指能觀之智）和所（suǒ，指所觀之境）都是粗糙的；頓悟的能和所都是玄妙的（云云）。 問：中間有偏圓（piān yuán，指偏教和圓教）、權實（quán shí，指權教和實教），而都同樣稱為是權教的，也應該同樣稱為是偏教嗎？ 答：從通用的意義上來說是這樣，但從個別的意義上來說就不是這樣。偏圓是就法（fǎ，指教法）而言的，教法已經確定，所以偏教不是圓教，圓教不是偏教。權實是就教（jiào，指教義）而言的，在跡門（jì mén，指佛菩薩應化事蹟）中施設，都同樣是假借的，所以就假借的方面來說是權教。 問：既然有帶粗顯妙，又有不帶粗顯妙，也應該有帶妙顯粗、不帶妙顯粗嗎？ 答：這應該有四句：帶粗顯妙，就是別教（bié jiào，指藏教、通教以外的教法）；不帶粗顯妙，就是圓教（yuán jiào，指最圓滿的教法）；帶妙顯粗，就是通教（tōng jiào，指三乘共學的教法）；不帶妙顯粗，就是三藏教（sān zàng jiào，指聲聞乘的教法）。又如帶粗顯妙，就像通教；不帶粗顯妙，就像圓教；既帶粗又顯妙又不帶粗，就像別教；非帶粗非不帶粗，就像圓教接別教、就像圓教別教接通教。又用五味（wǔ wèi，指乳、酪、生酥、熟酥、醍醐）來比喻：粗而不帶妙就像酪；妙而不帶粗就像醍醐；既帶粗又顯妙又不帶粗就像生酥、熟酥；非帶粗非不帶粗就像乳（云云）。 問：兩種粗糙既然不同，為什麼忽然都稱為粗糙？ 答：事物有淺有深，所以分為兩種；但都並非玄妙的道理，所以同樣是粗糙。 問：應該有帶方便實（fāng biàn shí，指方便之法和真實之法）？不帶方便實？ 答：可以這樣類推。 問：也應該有帶二 English version Question: Should we also use a coarser method to break down the coarse, and would the coarse that is broken down be even more profound? Should the coarse method of breaking down the four abodes (sì zhù, referring to the abode of views, the abode of desire-love, the abode of form-love, and the abode of existence-love) also be more profound? Answer: In terms of the meaning of sudden enlightenment, the four abodes themselves are profound. Moreover, isn't the wisdom that breaks down the four abodes profound? Question: If that's the case, if there is only the meaning of sudden enlightenment, is there no meaning of gradual enlightenment? Answer: If we distinguish between gradual and sudden enlightenment, both the 'able' (néng, referring to the wisdom that observes) and the 'observed' (suǒ, referring to the object of observation) of gradual enlightenment are coarse; both the 'able' and the 'observed' of sudden enlightenment are profound (and so on). Question: In between, there are the provisional and the perfect (piān yuán, referring to the biased teaching and the perfect teaching), and the expedient and the real (quán shí, referring to the expedient teaching and the real teaching). If they are both called expedient teachings, should they also be called biased teachings? Answer: In the general sense, yes, but not in the specific sense. 'Biased' and 'perfect' refer to the Dharma (fǎ, referring to the teachings), and the Dharma is already established, so the biased teaching is not the perfect teaching, and the perfect teaching is not the biased teaching. 'Expedient' and 'real' refer to the doctrine (jiào, referring to the teachings), which are established in the traces (jì mén, referring to the manifested deeds of Buddhas and Bodhisattvas), and are all provisional. Therefore, in terms of the provisional, they are expedient teachings. Question: Since there is 'manifesting the profound with the coarse' and 'manifesting the profound without the coarse', should there also be 'manifesting the coarse with the profound' and 'manifesting the coarse without the profound'? Answer: There should be four possibilities: 'Manifesting the profound with the coarse' refers to the Distinct Teaching (bié jiào, referring to teachings other than the Tripitaka Teaching and the Common Teaching); 'manifesting the profound without the coarse' refers to the Perfect Teaching (yuán jiào, referring to the most complete teaching); 'manifesting the coarse with the profound' refers to the Common Teaching (tōng jiào, referring to the teaching shared by the three vehicles); 'manifesting the coarse without the profound' refers to the Tripitaka Teaching (sān zàng jiào, referring to the teaching of the Hearer Vehicle). Furthermore, 'manifesting the profound with the coarse' is like the Common Teaching; 'manifesting the profound without the coarse' is like the Perfect Teaching; 'both manifesting the profound with the coarse and not manifesting the profound with the coarse' is like the Distinct Teaching; 'neither manifesting the profound with the coarse nor not manifesting the profound with the coarse' is like the Perfect Teaching connecting to the Distinct Teaching, or like the Perfect Teaching and the Distinct Teaching connecting to the Common Teaching. Also, using the five flavors (wǔ wèi, referring to milk, curds, raw butter, cooked butter, and ghee) as an analogy: coarse without the profound is like curds; profound without the coarse is like ghee; both coarse and profound and not coarse are like raw butter and cooked butter; neither coarse nor not coarse is like milk (and so on). Question: Since the two types of coarse are different, why are they suddenly both called coarse? Answer: Things have shallow and deep aspects, so they are divided into two types; but since they are both not profound principles, they are both coarse. Question: Should there be 'with expedient and real' (fāng biàn shí, referring to expedient methods and real methods)? 'Without expedient and real'? Answer: It can be inferred in this way. Question: Should there also be 'with two
【English Translation】 English version Question: Should we also use a coarser method to break down the coarse, and would the coarse that is broken down be even more profound? Should the coarse method of breaking down the four abodes (sì zhù, referring to the abode of views, the abode of desire-love, the abode of form-love, and the abode of existence-love) also be more profound? Answer: In terms of the meaning of sudden enlightenment, the four abodes themselves are profound. Moreover, isn't the wisdom that breaks down the four abodes profound? Question: If that's the case, if there is only the meaning of sudden enlightenment, is there no meaning of gradual enlightenment? Answer: If we distinguish between gradual and sudden enlightenment, both the 'able' (néng, referring to the wisdom that observes) and the 'observed' (suǒ, referring to the object of observation) of gradual enlightenment are coarse; both the 'able' and the 'observed' of sudden enlightenment are profound (and so on). Question: In between, there are the provisional and the perfect (piān yuán, referring to the biased teaching and the perfect teaching), and the expedient and the real (quán shí, referring to the expedient teaching and the real teaching). If they are both called expedient teachings, should they also be called biased teachings? Answer: In the general sense, yes, but not in the specific sense. 'Biased' and 'perfect' refer to the Dharma (fǎ, referring to the teachings), and the Dharma is already established, so the biased teaching is not the perfect teaching, and the perfect teaching is not the biased teaching. 'Expedient' and 'real' refer to the doctrine (jiào, referring to the teachings), which are established in the traces (jì mén, referring to the manifested deeds of Buddhas and Bodhisattvas), and are all provisional. Therefore, in terms of the provisional, they are expedient teachings. Question: Since there is 'manifesting the profound with the coarse' and 'manifesting the profound without the coarse', should there also be 'manifesting the coarse with the profound' and 'manifesting the coarse without the profound'? Answer: There should be four possibilities: 'Manifesting the profound with the coarse' refers to the Distinct Teaching (bié jiào, referring to teachings other than the Tripitaka Teaching and the Common Teaching); 'manifesting the profound without the coarse' refers to the Perfect Teaching (yuán jiào, referring to the most complete teaching); 'manifesting the coarse with the profound' refers to the Common Teaching (tōng jiào, referring to the teaching shared by the three vehicles); 'manifesting the coarse without the profound' refers to the Tripitaka Teaching (sān zàng jiào, referring to the teaching of the Hearer Vehicle). Furthermore, 'manifesting the profound with the coarse' is like the Common Teaching; 'manifesting the profound without the coarse' is like the Perfect Teaching; 'both manifesting the profound with the coarse and not manifesting the profound with the coarse' is like the Distinct Teaching; 'neither manifesting the profound with the coarse nor not manifesting the profound with the coarse' is like the Perfect Teaching connecting to the Distinct Teaching, or like the Perfect Teaching and the Distinct Teaching connecting to the Common Teaching. Also, using the five flavors (wǔ wèi, referring to milk, curds, raw butter, cooked butter, and ghee) as an analogy: coarse without the profound is like curds; profound without the coarse is like ghee; both coarse and profound and not coarse are like raw butter and cooked butter; neither coarse nor not coarse is like milk (and so on). Question: Since the two types of coarse are different, why are they suddenly both called coarse? Answer: Things have shallow and deep aspects, so they are divided into two types; but since they are both not profound principles, they are both coarse. Question: Should there be 'with expedient and real' (fāng biàn shí, referring to expedient methods and real methods)? 'Without expedient and real'? Answer: It can be inferred in this way. Question: Should there also be 'with two
一？不帶二一？
答：
例。通論本跡，只是權實；別論高下，宜用本跡；橫論真偽，宜用權實；本跡約身、約位，權實約智、約教(云云)。
問：
本地十妙約六重本跡，攝屬何耶？
答：
非已今、非中間，乃是體用、教行、理教等，共論十妙也。
○第七判粗妙者，若跡中已得十粗為粗，十妙為妙；未開十粗為粗，開十成妙，具如前說。跡中若待粗妙、若開粗妙，此妙不異本妙，而言始得，始得為粗。本中先成，若粗若妙、若開粗妙，亦不異跡妙，而是先得，先得稱妙。又跡中事理始得為粗，本中事理先得為妙，跡中理教、教行、體用、權實等，亦如是。又若未發跡顯本者，但解跡中事理之粗妙，終不能解本中之事粗，況解本中之理妙！彌勒尚不達，何況餘人！若發跡中之事理，即顯本中之事理。亦知由本中之事理，能垂跡中之事理。跡既由本，則本妙跡粗，既有本跡之殊，故言粗妙。妙理則非跡非本，不思議一也。理教、教行、體用、權實、已今等，亦如是。
○第八、明權實者，照跡中十粗之境為權，照跡中十妙之境為實，乃至中間三世所照十粗之境為權，十妙之境為實。若權若實，悉皆是跡，跡故稱權。如是中間無量，無量不可說節節權實，余經尚
【現代漢語翻譯】 現代漢語譯本 問： 什麼是不帶二和一？ 答： 例如。總的來說，本和跡只是權巧和真實；分別討論高下，應該用本和跡；橫向討論真偽，應該用權巧和真實；本跡是就佛的自身和地位而言，權實是就佛的智慧和教法而言（等等）。 問： 本地十妙（指佛陀本地的十種玄妙境界）從六重本跡（指從本到跡的六個層次）的角度來看，屬於哪一類？ 答： 不是已今（指過去和現在），也不是中間，而是體用（本體和作用）、教行（教義和實踐）、理教（真理和教法）等，共同討論十妙。 第七，判別粗妙：如果在跡中（指佛陀在世間的示現）已經獲得了十粗（指十種粗淺的境界），就認為十粗是粗，十妙（指十種玄妙的境界）是妙；如果還沒有開顯，十粗是粗，開顯之後就成為妙，具體如前所述。在跡中，無論是對待粗妙，還是開顯粗妙，這種妙並不異於本妙（指佛陀本地的玄妙境界），但說是開始獲得，開始獲得就稱為粗。在本中（指佛陀的本地），先已成就，無論是粗是妙，無論是開顯粗妙，也不異於跡妙，而是先已獲得，先已獲得就稱為妙。另外，在跡中，事理（事相和真理）開始獲得是粗，在本中，事理先已獲得是妙。跡中的理教、教行、體用、權實等，也是如此。還有，如果還沒有開顯跡而顯現本，那麼只能理解跡中的事理之粗妙，終究不能理解本中的事粗，更何況理解本中的理妙！即使是彌勒（Maitreya，未來佛）菩薩尚且不能通達，更何況其他人！如果開顯跡中的事理，就能顯現本中的事理。也知道從本中的事理，能夠垂示跡中的事理。跡既然來源於本，那麼本妙跡粗，既然有本跡的差別，所以說粗妙。妙理（玄妙的真理）則非跡非本，是不可思議的同一。理教、教行、體用、權實、已今等，也是如此。 第八，闡明權實：照見跡中的十粗之境為權（方便），照見跡中的十妙之境為實（真實），乃至照見中間三世（過去、現在、未來）所照的十粗之境為權，十妙之境為實。無論是權是實，都屬於跡，因為是跡所以稱為權。像這樣中間無量，無量不可說，節節都是權實，其他經典尚且...
【English Translation】 English version Question: What is 'not with two, not with one'? Answer: For example. Generally speaking, 'Hon' (本, original) and 'Jak' (跡, trace) are just expedient means (權, 'Kwon') and reality (實, 'Sil'); discussing superiority separately, 'Hon' and 'Jak' should be used; discussing truth and falsehood horizontally, 'Kwon' and 'Sil' should be used; 'Hon' and 'Jak' are about the body and position, 'Kwon' and 'Sil' are about wisdom and teaching (etc.). Question: Where do the Ten Mysteries of the Original Ground (本地十妙) belong when viewed from the perspective of the Six Layers of Honjak (六重本跡)? Answer: It is neither 'already and now' (已今), nor 'in between', but rather the 'substance and function' (體用, 'Che-yong'), 'teaching and practice' (教行, 'Kyo-haeng'), 'principle and teaching' (理教, 'Ri-gyo'), etc., that together discuss the Ten Mysteries. Seventh, distinguishing between coarse and subtle: If the Ten Coarse aspects have already been attained in the Trace (跡, 'Jak'), then the Ten Coarse are considered coarse, and the Ten Subtle (妙, 'Myo') are considered subtle; if the Ten Coarse have not yet been revealed, then the Ten Coarse are coarse, and when revealed, they become subtle, as described earlier. In the Trace, whether dealing with coarse and subtle, or revealing coarse and subtle, this subtlety is not different from the Original Subtlety (本妙, 'Bon-myo'), but it is said to be newly attained, and newly attained is called coarse. In the Original (本, 'Bon'), it is already accomplished, whether coarse or subtle, whether revealing coarse and subtle, it is also not different from the Trace Subtlety, but it is already attained, and already attained is called subtle. Furthermore, in the Trace, the phenomena and principle (事理, 'Sa-ri') that are newly attained are coarse, while in the Original, the phenomena and principle that are already attained are subtle. The principle and teaching, teaching and practice, substance and function, expedient means and reality, etc., in the Trace are also like this. Moreover, if one has not yet revealed the Trace and manifested the Original, then one can only understand the coarse and subtle aspects of phenomena and principle in the Trace, and will ultimately not be able to understand the coarse aspects of the Original, let alone understand the subtle aspects of principle in the Original! Even Maitreya (彌勒, the future Buddha) cannot comprehend it, let alone others! If one reveals the phenomena and principle in the Trace, then one can manifest the phenomena and principle in the Original. One also knows that from the phenomena and principle in the Original, one can bestow the phenomena and principle in the Trace. Since the Trace originates from the Original, then the Original is subtle and the Trace is coarse. Since there is a distinction between the Original and the Trace, therefore it is said to be coarse and subtle. The subtle principle (妙理, 'Myo-ri') is neither Trace nor Original, it is the inconceivable oneness. The principle and teaching, teaching and practice, substance and function, expedient means and reality, already and now, etc., are also like this. Eighth, clarifying expedient means and reality: Illuminating the realm of the Ten Coarse in the Trace is expedient means (權, 'Kwon'), illuminating the realm of the Ten Subtle in the Trace is reality (實, 'Sil'), and even illuminating the realm of the Ten Coarse that is illuminated by the three periods of time (past, present, and future) in between is expedient means, and the realm of the Ten Subtle is reality. Whether expedient means or reality, all belong to the Trace, and because it is the Trace, it is called expedient means. Like this, in between, immeasurable, immeasurable and unspeakable, each section is expedient means and reality, other sutras still...
無中間一番之權，況一番之實！尚無中間一番權實，況無量番！尚無中間權實，況有本地權實！中間權實皆名為權，本初照十粗十妙皆名為實。跡權本實俱不思議，不思議即是法性，法性之理，非古非今，非本非跡，非權非實，但約此法性論本跡權實粗妙耳。但以世俗文字有去來今，非謂菩提有去來今也。
複次，分別權實，則有三種：謂自行、化他、自行化他，具如境妙中說。本地自行所契權實二智，名佛自行權實；從本已來，乃至鹿苑，種種方便，隨他意語，說此二智，迴轉無方，名佛化他權實二智。化他雖有二種，皆名為權；自行雖二種，皆名為實，是名自行化他合說權實。
複次，跡中約實施權，意在於實，而實意難測。何者？化城是權，而人作實解，是不識權，亦不知實。若廢權顯實，意在於權，權則易測，何者？既知化城一事是佛權施，則遍達恒沙佛法，遠通久劫方便。故《華嚴》中明，為阿鞞跋致多明事數，即其義也。若開權顯實者，達事法已，權意即息，亦不離權遠求于實。權即是實，無復別權，故言開權顯實也。
跡中既有三意，如此跡由本垂，本亦如是，本跡雖殊，不思議一也(云云)。
○第九、利益者，前、明生身益。次、明法身益。生身兩處得益，跡門會三歸一
【現代漢語翻譯】 現代漢語譯本：沒有中間過渡階段的權宜之計，更何況是真實的境界！尚且沒有中間過渡階段的權宜之計和真實境界，更何況是無量階段！尚且沒有中間過渡的權宜之計和真實境界，更何況是本地的權宜之計和真實境界！中間過渡的權宜之計和真實境界都可稱為『權』（權宜之計），本初照耀的十粗十妙都可稱為『實』（真實）。示跡的權宜之計和本地的真實境界都不可思議，不可思議即是法性，法性的道理，非關過去、現在、未來，非關本地、示跡，非關權宜之計、真實境界，只是就此法性來論述本地、示跡、權宜之計、真實境界、粗妙而已。只是因為世俗文字有過去、現在、未來，並非說菩提覺悟有過去、現在、未來。
再次，分別權宜之計和真實境界，則有三種：即自行、化他、自行化他，具體如《境妙》中所說。本地自行所契合的權智和實智，名為佛的自行權實；從本地以來，乃至鹿苑（Sarnath，佛陀初轉法輪之地），種種方便，隨順他人意願說法，說這兩種智慧，迴轉沒有固定方向，名為佛的化他權實二智。化他雖然有兩種，都可稱為『權』；自行雖然有兩種，都可稱為『實』，這叫做自行化他合起來說的權實。
再次，在示跡之中，借用權宜之計來顯示真實境界，意圖在於真實境界，而真實境界的意圖難以測度。為什麼呢？化城（幻化的城市）是權宜之計，而人們當作真實來理解，這是不認識權宜之計，也不瞭解真實境界。如果廢棄權宜之計而顯示真實境界，意圖在於權宜之計，權宜之計則容易測度。為什麼呢？既然知道化城一事是佛的權宜施設，那麼就能普遍通達如恒河沙數般的佛法，深遠通達長久劫來的方便法門。所以《華嚴經》（Avatamsaka Sutra）中說明，為阿鞞跋致（avaivartika，不退轉）菩薩說明事相和數量，就是這個意思。如果開啟權宜之計而顯示真實境界，通達事相之法后，權宜之計的意圖就停止了，也不離開權宜之計而遠求真實境界。權宜之計即是真實境界，沒有另外的權宜之計，所以說開啟權宜之計而顯示真實境界。
示跡之中既然有三種意圖，如此示跡由本地垂跡而來，本地也是如此，本地和示跡雖然不同，不可思議則是一樣的（等等）。
第九，利益方面，前面說明生身（應化身）的利益。其次，說明法身（Dharmakaya）的利益。生身在兩處得到利益，跡門（示跡之門）會三歸一。
【English Translation】 English version: There is no intermediate stage of expedient means, let alone the reality! There is not even an intermediate stage of expedient means and reality, let alone immeasurable stages! There is not even an intermediate expedient means and reality, let alone the local expedient means and reality! Intermediate expedient means and reality are all called 'expedient' (provisional means), and the ten coarse and ten subtle illuminations of the original source are all called 'reality' (true nature). The expedient means of manifestation and the reality of the original ground are both inconceivable. Inconceivability is the Dharma-nature (Dharmata), and the principle of Dharma-nature is neither past, present, nor future, neither original nor manifested, neither expedient nor real. It is only in relation to this Dharma-nature that we discuss the original ground, manifestation, expedient means, reality, coarseness, and subtlety. It is only because worldly language has past, present, and future that we speak of them, not that Bodhi (enlightenment) has past, present, and future.
Furthermore, distinguishing between expedient means and reality, there are three types: namely, self-practice, teaching others, and self-practice and teaching others, as described in detail in 'Subtle Realm'. The expedient wisdom and real wisdom attained by self-practice in the original ground are called the Buddha's self-practice expedient means and reality; from the original ground onwards, even to the Deer Park (Sarnath, where the Buddha first turned the Wheel of Dharma), various skillful means, speaking according to the wishes of others, expounding these two kinds of wisdom, turning without a fixed direction, are called the Buddha's expedient means and real wisdom for teaching others. Although there are two types of teaching others, they are all called 'expedient'; although there are two types of self-practice, they are all called 'reality'. This is called the combined expedient means and reality of self-practice and teaching others.
Furthermore, in the manifested traces, using expedient means to reveal reality, the intention is in reality, but the intention of reality is difficult to fathom. Why? The phantom city (illusory city) is an expedient means, but people understand it as real, which is not recognizing the expedient means and not understanding reality. If abandoning expedient means to reveal reality, the intention is in expedient means, and expedient means are easy to fathom. Why? Since knowing that the matter of the phantom city is the Buddha's expedient provision, then one can universally understand the Buddha-dharma as numerous as the sands of the Ganges, and deeply understand the skillful means of long kalpas. Therefore, the Avatamsaka Sutra explains that explaining the phenomena and numbers to the avaivartika (non-retrogressing) Bodhisattvas is the meaning of this. If opening expedient means to reveal reality, after understanding the Dharma of phenomena, the intention of expedient means ceases, and one does not seek reality far away from expedient means. Expedient means are reality, there are no separate expedient means, so it is said to open expedient means to reveal reality.
Since there are three intentions in the manifested traces, just as these manifested traces are derived from the original ground, the original ground is also like this. Although the original ground and manifested traces are different, the inconceivable is the same (etc.).
Ninth, regarding benefits, the previous section explained the benefits of the manifested body (Nirmanakaya). Next, it explains the benefits of the Dharma body (Dharmakaya). The manifested body receives benefits in two places, and the Trace Gate (gate of manifestation) unites the three into one.
，開權顯實。生身菩薩得利益者，於十妙中得五妙益。何者？境妙則通，一切具有；乘妙則別，究竟在佛。感應、神通、說法，皆是果上之益，若未證果，不論此益。
若於六即位中得四即益，理即、究竟即，例如前，但得名字即中：智、行、位、眷屬、功德，乃至分真即中：智、行、位、眷屬、功德。如身子得記，四眾、天、龍歡喜，說偈云：「大智舍利弗，今得受尊記，我等亦如是，悉當得作佛。」即是生身菩薩聞跡門說法，得益之相也。
發本顯跡，說佛壽長遠，觀佛三昧得大增長，從此亦有生身菩薩，得十妙中之五益，六即中之四益，損生增道(云云)。
從二住去至一生在，皆是法身得五益。何以故？應生聞本地功德，觀佛三昧，轉更深廣，不可稱量，不比前來跡中之益。何者？佛境轉深，功德亦大。故〈分別功德品〉云：「佛說希有法，昔所未曾聞，世尊有大力，壽命不可量。」說得法利者，歡喜充遍身，或住不退地，或得陀羅尼。即是生、法二身得益之相。
若論實道得益，兩處不殊，而權智事用，不得相比。喻如慧解脫、俱解脫，無漏不二，而功德優劣。前跡門得道，止齊無生法忍；本門得道，齊餘一生在，以塵為數，多小深淺，豈同於前？當揀彼文，從發心處即是六根凈
【現代漢語翻譯】 現代漢語譯本：開啟權巧方便，彰顯真實之理。生身菩薩（指示現化身的菩薩）獲得利益，在十妙（指佛境界的十種微妙之處）中得到五種妙益。是哪五種呢？境妙（指境界的微妙）則通達，一切都具備；乘妙（指乘法的微妙）則有差別，究竟歸於佛。感應、神通、說法，都是果位上的利益，如果未證得果位，就談不上這些利益。 如果在六即位（指六個階段的修行位次）中得到四即益，理即（指理上即佛）、究竟即（指究竟成佛）的例子如前所述，只是在名字即（指僅有佛的名字）中：智、行、位、眷屬、功德，乃至分真即（指分證真如）中：智、行、位、眷屬、功德。如舍利弗（佛陀的十大弟子之一，以智慧著稱）得到授記，四眾（比丘、比丘尼、優婆塞、優婆夷）和天、龍都歡喜，說偈語道：『大智舍利弗，今得受尊記，我等亦如是，悉當得作佛。』這就是生身菩薩聽聞跡門（佛陀示現應化的事蹟）說法，得到利益的相狀。 從發本顯跡（指從根本上揭示佛陀示現的應化事蹟），宣說佛陀壽命長遠，觀佛三昧（指觀想佛陀的三昧）得到大大增長，從此也有生身菩薩，得到十妙中的五種利益，六即中的四種利益，損減生滅之法，增長菩提之道。 從二住（指菩薩修行過程中的兩個階段）到一生補處（指即將成佛的菩薩），都是法身（指佛陀的法性之身）得到五種利益。為什麼呢？應身（指佛陀的應化之身）聽聞本地（指佛陀真實的本地）功德，觀佛三昧，更加深廣，不可稱量，不能與前面跡門中的利益相比。哪五種呢？佛的境界更加深遠，功德也更大。所以《分別功德品》中說：『佛說希有法，昔所未曾聞，世尊有大力，壽命不可量。』說得到法益的人，歡喜充滿全身，或者安住于不退轉地（指不會退轉的修行階段），或者得到陀羅尼（指總持一切法門的智慧）。這就是生身和法身二身得到利益的相狀。 如果從實道（指真實的道）上來說，兩處（指跡門和本門）得到的利益沒有差別，而權智（指權巧的智慧）的事用，就不能相比了。比喻就像慧解脫（指以智慧獲得解脫）、俱解脫（指智慧和禪定都獲得解脫），無漏（指沒有煩惱）的體性沒有差別，而功德有優劣。前面在跡門中得道，只達到無生法忍（指證悟諸法不生不滅的智慧）；在本門中得道，達到一生補處，以塵沙為數，多少深淺，怎麼能與前面相同呢？應當選擇那些經文，從發心之處就是六根清凈。
【English Translation】 English version: Opening the expedient means and revealing the true reality. Those benefiting as manifested Bodhisattvas (referring to Bodhisattvas who appear in transformed bodies) gain five of the ten subtle benefits. What are these five? The subtlety of realm (referring to the subtlety of the realm) is thorough, possessing everything; the subtlety of vehicle (referring to the subtlety of the vehicle) is distinct, ultimately residing in the Buddha. Response, supernatural powers, and preaching are all benefits on the fruition level; if one has not attained fruition, these benefits are not discussed. If one gains the benefits of the four identities within the six identities, the examples of principle identity (referring to being identical to the Buddha in principle) and ultimate identity (referring to ultimate Buddhahood) are as mentioned before, only gaining in name identity (referring to merely having the name of the Buddha): wisdom, practice, position, retinue, merit, and even in partial realization identity (referring to partially realizing the true nature): wisdom, practice, position, retinue, merit. Like Shariputra (one of the Buddha's ten great disciples, known for his wisdom) receiving prediction, the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) and gods and dragons rejoice, reciting the verse: 'Great wisdom Shariputra, now receives the honored prediction, we too are like this, all shall attain Buddhahood.' This is the aspect of manifested Bodhisattvas hearing the Dharma in the trace gate (the historical manifestations of the Buddha) and gaining benefits. From revealing the origin and manifesting the traces (referring to revealing the Buddha's original state and manifesting his historical traces), proclaiming the Buddha's long lifespan, the Samadhi of contemplating the Buddha (referring to the samadhi of contemplating the Buddha) greatly increases, and from this, there are also manifested Bodhisattvas who gain five of the ten subtle benefits, four of the six identities, diminishing the law of birth and death, and increasing the path of Bodhi. From the two abodes (referring to two stages in the Bodhisattva's practice) to the one lifetime remaining (referring to a Bodhisattva who will attain Buddhahood in their next life), all are benefits gained by the Dharmakaya (referring to the Dharma body of the Buddha). Why? The manifested body (referring to the manifested body of the Buddha) hears the merits of the original ground (referring to the Buddha's true original ground), and the Samadhi of contemplating the Buddha becomes even deeper and broader, immeasurable, not comparable to the benefits in the trace gate before. What are the five? The Buddha's realm becomes deeper, and the merits are also greater. Therefore, the 'Distinguishing Merits' chapter says: 'The Buddha speaks rare Dharma, never heard before, the World Honored One has great power, lifespan is immeasurable.' Those who gain the benefit of the Dharma are filled with joy throughout their bodies, or abide in the irreversible ground (referring to a stage of practice from which one will not regress), or gain Dharani (referring to the wisdom that upholds all Dharma). This is the aspect of the manifested body and the Dharmakaya gaining benefits. If discussing the benefits gained from the true path (referring to the true path), there is no difference in the two places (referring to the trace gate and the origin gate), but the function of expedient wisdom (referring to skillful wisdom) cannot be compared. The analogy is like wisdom liberation (referring to liberation through wisdom) and both liberation (referring to liberation through both wisdom and samadhi), the nature of non-leakage (referring to being free from defilements) is not different, but the merits have superiority and inferiority. Gaining the path in the trace gate only reaches the non-origination Dharma forbearance (referring to the wisdom of realizing that all dharmas are neither born nor die); gaining the path in the origin gate reaches the one lifetime remaining, with dust as the number, how can the amount, depth, and shallowness be the same as before? One should select those texts, from the place of aspiration, the six senses are pure.
位，乃至一生在，即是最後分真(云云)。
又流通利益者，前流通跡門，是諸發誓菩薩及諸羅漢得授記者，此土、他土弘經，論其功德。觀文，但明冥利，不說顯益。今說本門，付囑一切諸佛所有之法，兼得跡門法也。秘奧之藏，即是本跡中實相也。一切甚深之事，即是本跡中因果也。如此等法，付囑千世界微塵菩薩，法身地弘經，何但如生身，此土、他土弘經耶？十法界身游諸國土，則有冥、顯兩益也。疑者云：法身常有佛，何須菩薩弘？但弘之在人，待時待伴，如佛雖在世，而文殊入龍宮，法身處雖有佛，復須外緣。故佛付囑，吐舌摩頂，種種相貌，慇勤付囑，令弘此法得無量微妙功德。其有聞者，妙益不可稱數。故文云：若有聞佛說壽量，一切皆歡喜，得無量無漏功德之果報。即此意也。
○十、觀心者，本妙長遠，豈可觀心？雖不即是，亦不離心。何者？佛如、眾生如，一如無二如，佛既觀心，得此本妙，跡用廣大，不可稱說。我如如佛如，亦當觀心，出此大利。亦愿我如，速如佛如。故文云：「聞佛壽無量，深心須臾信，其福過於彼。愿我于未來，長壽度眾生，如今日世尊，諸釋中之王，道場師子吼，說法無所畏。我等於未來，一切所尊敬，坐于道場時，說壽亦如是。」此即觀心本妙，得六
【現代漢語翻譯】 現代漢語譯本：乃至一生都在，這就是最後證得分真（的階段）。
關於流通利益，之前的流通跡門，是諸位發誓的菩薩以及各位阿羅漢得到授記，講述他們在此土、他土弘揚佛經的功德。觀察經文，只是闡明冥冥中的利益，沒有說顯而易見的利益。現在說本門，是佛陀付囑一切諸佛所有的法，兼帶得到跡門的法。秘奧之藏，就是本跡中的實相。一切甚深之事，就是本跡中的因果。像這樣的法，付囑給千世界微塵數的菩薩，讓他們以法身在各地弘揚佛經，哪裡僅僅像以生身在此土、他土弘揚佛經呢？十法界身遊歷各個國土，就有冥益和顯益兩種利益。有人疑惑說：法身常有佛，何須菩薩弘揚？但是弘揚在於人，等待時機，等待同伴，就像佛陀雖然在世，而文殊菩薩入龍宮一樣，法身所在之處雖然有佛，還需要外在的因緣。所以佛陀付囑，吐舌摩頂，用各種相貌，慇勤地付囑，讓他們弘揚此法，得到無量微妙的功德。那些聽聞的人，得到的妙益不可稱數。所以經文說：『如果有人聽聞佛陀說壽命無量，一切都歡喜，得到無量無漏功德的果報。』就是這個意思。
十、關於觀心，本妙是長遠的，怎麼可以用觀心來衡量呢？雖然不完全等同於心，也不離開心。為什麼呢？佛的如（Tathata，真如）和眾生的如，一個如沒有兩個如，佛既然觀心，得到這本妙，跡用廣大，不可稱說。我的如和佛的如一樣，也應當觀心，得出這大利益。也希望我的如，迅速像佛的如一樣。所以經文說：『聽聞佛陀壽命無量，以深刻的心須臾相信，他的福報超過他們。愿我在未來，長壽度化眾生，像今日的世尊，諸釋迦族中的國王，在道場獅子吼，說法無所畏懼。我們等於未來，一切所尊敬，坐在道場時，說壽命也像這樣。』這就是觀心本妙，得到六
【English Translation】 English version: Even being in it for an entire lifetime, that is the final stage of realizing a portion of the truth (and so on).
Regarding the benefits of propagation, the previous propagation in the Trace Gate refers to the Bodhisattvas who have made vows and the Arhats who have received predictions, discussing the merits of their propagation of the Sutra in this land and other lands. Observing the text, it only clarifies the unseen benefits, not the obvious ones. Now, speaking of the Original Gate, it is the entrustment of all the Dharmas possessed by all Buddhas, also obtaining the Dharmas of the Trace Gate. The secret and profound treasury is the reality of the Original and Trace. All profound matters are the causes and effects within the Original and Trace. Such Dharmas are entrusted to Bodhisattvas as numerous as the dust particles of a thousand worlds, allowing them to propagate the Sutra in the Dharma body realm. How could it be limited to propagating the Sutra in this land and other lands with a physical body? The bodies of the Ten Dharma Realms travel through various lands, resulting in both unseen and obvious benefits. Someone may doubt: 'The Dharma body always has a Buddha, why is it necessary for Bodhisattvas to propagate?' However, propagation depends on the person, waiting for the right time and companions, just as even though the Buddha was in the world, Manjushri (Manjusri Bodhisattva) entered the Dragon Palace. Although there is a Buddha in the Dharma body realm, external conditions are still needed. Therefore, the Buddha entrusts, extends his tongue, rubs their heads, and uses various appearances to earnestly entrust them, so that they may propagate this Dharma and obtain immeasurable and subtle merits. Those who hear it will receive countless wonderful benefits. Therefore, the text says: 'If anyone hears the Buddha speak of his immeasurable lifespan, all will rejoice and receive the karmic reward of immeasurable and undefiled merits.' This is the meaning.
- Regarding contemplation of the mind, the Original Mystery is far-reaching, how can it be measured by contemplation of the mind? Although it is not exactly the same as the mind, it is not separate from the mind. Why? The Tathata (Suchness, true nature) of the Buddha and the Tathata of sentient beings, one Suchness without two Suchnesses, since the Buddha contemplates the mind and obtains this Original Mystery, its trace and function are vast and indescribable. My Suchness is the same as the Buddha's Suchness, and I should also contemplate the mind to bring forth this great benefit. I also hope that my Suchness will quickly become like the Buddha's Suchness. Therefore, the text says: 'Hearing that the Buddha's lifespan is immeasurable, believing with a deep heart for a moment, their blessings surpass those. I vow that in the future, I will have a long life to deliver sentient beings, like the World Honored One today, the king among the Shakyas, roaring like a lion in the Bodhi-mandala, fearlessly expounding the Dharma. We, in the future, will be respected by all, and when sitting in the Bodhi-mandala, will also speak of lifespan in this way.' This is contemplating the Original Mystery of the mind, obtaining six
即利益之相(云云)。
△問：
大妙云何？
答：
此應三雙六句分別(云云)。文云：「佛自住大乘。」又云：「如是大果報。」又云：「有大車。」而題稱為妙。如《涅槃》云：「大般涅槃，微妙經典。」而題稱為大，即妙是大，即大是妙也。《大品》云：「色非深非妙，乃至識非深非妙。」此是大破妙。此文云：「一切法空寂，無漏、無為、無大、無小。」此是妙破大。如大阿羅漢，此大猶修于妙，如滅、止、妙、離，此妙猶更修大(云云)。
問：
若大妙一等，余經俱應稱妙。
答：
余經通論，約理大妙不殊，而別帶方便；此經不帶方便，故別稱妙。小乘得入，發跡顯本，故別稱妙。
問：
大小俱稱妙，大小俱明常，一往斥之(云云)。小乘滅止妙離，名同理異，不得是常，並云不得是妙？
答：
妙名不可思議，小乘真諦，亡言絕慮，通得是不思議，通名為妙耳。
次當縱之，亦得以三無為稱常而常異。又並既俱稱常，亦俱會一？
答：
會諸見同入真，而會異。又並俱無常俱粗，俱不會耶！例通而義異，云何大乘無常？大乘非但無無常，亦無于常，以無于常，故言無常，云何大乘是粗！夫有言說
【現代漢語翻譯】 現代漢語譯本： 即是利益的表象（此處省略）。
問： 什麼是『大妙』？
答： 對此應該用三雙六句來分別解釋（此處省略）。經文中說：『佛自安住于大乘。』又說：『如此巨大的果報。』又說：『有大車。』而經題稱為『妙』。如同《涅槃經》所說：『大般涅槃，微妙經典。』經題稱為『大』，即『妙』就是『大』，『大』就是『妙』。《大品般若經》說：『色不是深奧也不是微妙，乃至識不是深奧也不是微妙。』這是用『大』來破斥『妙』。此經文說：『一切法空寂，無漏、無為、無大、無小。』這是用『妙』來破斥『大』。如同大阿羅漢，這個『大』仍然要修習『妙』，如同滅、止、妙、離，這個『妙』仍然要修習『大』（此處省略）。
問： 如果『大』和『妙』是同等的，那麼其他經典都應該稱為『妙』。
答： 其他經典是通論，從理上說，『大』和『妙』沒有差別，但分別帶有方便之義；此經不帶方便之義，所以特別稱為『妙』。小乘得以進入，是發跡顯本，所以特別稱為『妙』。
問： 大小乘都稱為『妙』，大小乘都闡明『常』，一概加以否定（此處省略）。小乘的滅、止、妙、離，名稱相同而道理不同，不能說是『常』，難道也不能說是『妙』嗎？
答： 『妙』的意思是不可思議，小乘的真諦，言語斷絕，思慮停止，也都可以說是不可思議，都可以稱為『妙』。
其次應當縱容這種說法，也可以用三無為來稱『常』，但『常』的含義是不同的。又既然都稱為『常』，也都會歸於一嗎？
答： 會合各種見解一同進入真理，但會合的是不同之處。又難道都無常、都粗糙，都不會歸於一嗎！例子是相通的而意義是不同的，怎麼能說大乘是無常的呢？大乘非但沒有無常，也沒有常，因為沒有常，所以才說無常，怎麼能說大乘是粗糙的呢！凡是有言說...
【English Translation】 English version: This is the appearance of benefit (omitted).
Question: What is 『Great Wonder』 (Da Miao)?
Answer: This should be explained separately using three pairs and six sentences (omitted). The text says: 『The Buddha dwells in the Mahayana (Great Vehicle) himself.』 It also says: 『Such a great karmic reward.』 It also says: 『There is a great vehicle.』 And the title is called 『Wonder』 (Miao). As the Nirvana Sutra says: 『Great Parinirvana, wonderful scripture.』 The title is called 『Great』 (Da), meaning 『Wonder』 is 『Great,』 and 『Great』 is 『Wonder.』 The Mahaprajnaparamita Sutra says: 『Form is neither profound nor wonderful, and even consciousness is neither profound nor wonderful.』 This is using 『Great』 to refute 『Wonder.』 This text says: 『All dharmas are empty and still, without outflows, without action, without great, without small.』 This is using 『Wonder』 to refute 『Great.』 Like a great Arhat (Da A Luohan) (one who has attained enlightenment), this 『Great』 still needs to cultivate 『Wonder,』 like extinction, cessation, wonder, and detachment, this 『Wonder』 still needs to cultivate 『Great』 (omitted).
Question: If 『Great』 and 『Wonder』 are equal, then other sutras should all be called 『Wonder.』
Answer: Other sutras are general discussions. In terms of principle, 『Great』 and 『Wonder』 are not different, but they each carry expedient meanings; this sutra does not carry expedient meanings, so it is specifically called 『Wonder.』 The Hinayana (Small Vehicle) can enter, revealing the traces and manifesting the original, so it is specifically called 『Wonder.』
Question: Both the Great and Small Vehicles are called 『Wonder,』 both the Great and Small Vehicles elucidate 『Permanence』 (Chang), and they are all rejected in general (omitted). The extinction, cessation, wonder, and detachment of the Small Vehicle have the same names but different principles. They cannot be said to be 『Permanent,』 so can they not be said to be 『Wonder』 either?
Answer: The meaning of 『Wonder』 is inconceivable. The ultimate truth of the Small Vehicle, where words are cut off and thoughts cease, can also be said to be inconceivable, and can all be called 『Wonder.』
Next, we should indulge this view. We can also use the three unconditioned (Wu Wei) to call 『Permanent,』 but the meaning of 『Permanent』 is different. Also, since they are both called 『Permanent,』 will they all converge into one?
Answer: It brings together various views to enter the truth together, but it brings together the differences. Also, are they all impermanent, all coarse, and will they not converge into one! The examples are connected, but the meanings are different. How can it be said that the Mahayana is impermanent? The Mahayana not only has no impermanence, but also has no permanence. Because there is no permanence, it is said to be impermanent. How can it be said that the Mahayana is coarse! All that has speech...
即名為粗，云何大乘不會耶！一切諸法皆是佛法，更何所會(云云)。
△次、釋蓮華者，為四意：一、定法譬。二、引舊釋。三、出經論。四、正解釋。
定法譬者，權實難顯，借喻蓮華，譬于妙法。又七喻文多，故以譬標題。又解云：蓮華非譬，當體得名。類如劫初，萬物無名，聖人觀理，準則作名：如蛛羅引絲，仿之結網；蓬飛獨運，依而造車；浮槎泛流而立舟；鳥跡成文而寫字；皆法理而制事耳。今蓮華之稱，非是假喻，乃是法華法門；法華法門清凈，因果微妙，名此法門為蓮華，即是法華三昧當體之名，非譬喻也。余經多自釋名，此經無解，或是其文未度耳。而此兩釋皆有道理，今融二意。
問：
蓮華定是法華三昧之蓮華？定是華草之蓮華？答：
定是法蓮華，法蓮華難解，故草華為喻。利根即名解理，不假譬喻，但作法華之解。中、下未悟，須譬乃知，以易解之蓮華，喻難解之蓮華。故有三週說法，逗上、中、下根。約上根是法名，約中、下是譬名；三根合論，雙標法譬。如此解者，與誰為諍耶！今且依法譬為釋也。
二、引舊解。睿師序云：「未敷名屈摩羅，將落名迦摩羅，處中盛時名分陀利。」遠師云：分陀利伽是蓮華開喻，然體逐時，遷名隨色變，故有三
【現代漢語翻譯】 現代漢語譯本：
即使名為粗略，又怎麼能說大乘佛法不能領會呢！一切諸法都是佛法，還需要領會什麼呢（等等）。
△接下來，解釋蓮華，有四層含義：一、確定法譬。二、引用舊的解釋。三、引出經論。四、正式解釋。
確定法譬，是指權實之理難以顯現，所以借用蓮華來比喻妙法。而且《七喻經》的文句很多，所以用比喻來作為標題。另一種解釋是：蓮華不是比喻，而是直接以本體得名。類似於劫初之時，萬物沒有名稱，聖人觀察事物的道理，按照準則來命名：比如蜘蛛羅模仿絲線，從而結成網；蓬草隨風飄飛，啓發人們製造車；漂浮的木頭在水上漂流而產生了船；鳥的足跡形成了文字。都是傚法事物的道理而製造出事物。現在蓮華的稱謂，不是假借的比喻，而是法華法門的本身；法華法門清凈，因果微妙，所以稱這個法門為蓮華，就是法華三昧（Samadhi of the Lotus Flower，通過蓮花的冥想進入的禪定狀態）的本體之名，不是比喻。其他的經典大多自己解釋名稱，這部經沒有解釋，或許是那部分經文沒有流傳過來。這兩種解釋都有道理，現在融合這兩種意思。
問：
蓮華一定是法華三昧的蓮華嗎？一定是花草植物的蓮華嗎？
答：
一定是法蓮華，法蓮華難以理解，所以用花草的蓮華來作比喻。對於聰慧的人來說，直接理解名稱就能明白道理，不需要藉助比喻，直接用法華來解釋。中等和下等根器的人沒有領悟，需要藉助比喻才能明白，用容易理解的蓮華，來比喻難以理解的蓮華。所以有三週說法，來啓發上、中、下三種根器的人。從上等根器的人來看，蓮華是法的名稱，從中等和下等根器的人來看，蓮華是比喻的名稱；三種根器的人合在一起討論，就同時標明了法和比喻。這樣解釋，和誰有爭論呢！現在暫且依法譬來解釋。
二、引用舊的解釋。鳩摩羅什（Kumarajiva）的弟子僧睿（Sengrui）的序言中說：『未開放的叫做屈摩羅（Kumuda，睡蓮），將要凋落的叫做迦摩羅（Kamala，紅蓮花），處於中間盛開的時候叫做分陀利（Pundarika，白蓮花）。』慧遠（Huiyuan）法師說：分陀利伽（Pundarika）是蓮華開放的比喻，然而本體隨著時間而變化，名稱隨著顏色而改變，所以有三種名稱。
【English Translation】 English version:
Even if it's called coarse, how can you say that the Mahayana (Great Vehicle) cannot be understood! All dharmas (teachings, phenomena) are Buddha-dharma (Buddha's teachings), what else needs to be understood (etc.).
△ Next, explaining the Lotus Flower, there are four meanings: 1. Determining the Dharma-simile. 2. Quoting old interpretations. 3. Citing sutras and treatises. 4. Explaining directly.
Determining the Dharma-simile means that the provisional and the real are difficult to reveal, so the lotus flower is used as a metaphor for the wonderful Dharma. Moreover, there are many sentences in the 'Seven Similes Sutra', so the simile is used as the title. Another explanation is: the lotus flower is not a simile, but the name is obtained directly from the substance. Similar to the beginning of the kalpa (aeon), when all things had no names, the sages observed the principles of things and named them according to the rules: for example, the spider Luo imitated silk threads to form a web; the tumbleweed flew with the wind, inspiring people to make cars; floating wood drifted on the water and gave rise to boats; bird tracks formed writing. All of these are imitating the principles of things to create things. Now the name of the lotus flower is not a borrowed metaphor, but the Dharma-flower Dharma-gate (Lotus Sutra); the Dharma-flower Dharma-gate is pure, and the cause and effect are subtle, so this Dharma-gate is called the lotus flower, which is the name of the substance of the Lotus Flower Samadhi (Samadhi of the Lotus Flower, a meditative state entered through contemplation of the lotus), not a metaphor. Most other sutras explain their own names, but this sutra does not explain it, perhaps that part of the text has not been transmitted. Both of these explanations make sense, and now I integrate these two meanings.
Question:
Is the lotus flower definitely the lotus flower of the Lotus Flower Samadhi? Is it definitely the lotus flower of the flower and grass plant?
Answer:
It is definitely the Dharma-lotus flower. The Dharma-lotus flower is difficult to understand, so the lotus flower of flowers and grass is used as a metaphor. For intelligent people, understanding the name directly can understand the principle, without the need for metaphors, and directly explain it as the Lotus Flower. People of medium and lower capacity have not understood, and need to use metaphors to understand, using the easy-to-understand lotus flower to metaphorize the difficult-to-understand lotus flower. Therefore, there are three rounds of teachings to enlighten people of the upper, middle, and lower capacities. From the perspective of people of the upper capacity, the lotus flower is the name of the Dharma; from the perspective of people of the middle and lower capacities, the lotus flower is the name of the metaphor; when people of the three capacities are discussed together, both the Dharma and the metaphor are marked. With this explanation, who is there to argue with! Now, let's explain it according to the Dharma-simile for the time being.
- Quoting old interpretations. Sengrui, a disciple of Kumarajiva, said in his preface: 'The unopened one is called Kumuda (water lily), the one about to fall is called Kamala (red lotus), and the one in the middle of its bloom is called Pundarika (white lotus).' Master Huiyuan said: Pundarika is a metaphor for the opening of the lotus flower, but the substance changes with time, and the name changes with color, so there are three names.
名也。《大經》亦云：「人中蓮華、分陀利華。」二名並題者，應有通、別之異。今取蓮華是通；分陀利是別稱。道朗云：鮮白色，或翻為赤色，或翻為最香，如此皆是開盛之義，舉分陀利，則兼之矣！
問：
梵本舉別，此方用通，何也？
答：
外國有三時名，此方則無，但舉通名，通自兼別。
他解蓮華有十六義：蓮華從緣生，譬佛性從緣起；蓮華能生梵王，譬從緣生佛；蓮華生必在淤泥，譬解起生死；蓮華是瑞見者歡喜，譬見者成佛；蓮華從微之著，譬一禮一念皆得作佛；蓮華必俱，譬因果亦俱；華必蓮，譬因必作佛；蓮華，譬引入蓮華世界；蓮華是佛所踐，譬眾聖託生。此十譬只是今家譬行妙中片意耳。
蓮華生淤泥，淤泥不染，譬一在三中，三不染一；蓮華三時異，譬開三隻是一；蓮華有開有合，譬對緣有隱有顯；蓮華于諸華最勝，譬諸說中第一；華開實顯，譬巧說理顯；蓮華有三時異，譬權實適時。此六譬只是今家說法妙中片意耳。
如光宅云：余華華果不俱，譬余經偏明因果；此蓮華華果必俱，譬此經雙辨因果；弟子門明因，師門明果，故借蓮華為喻。今謂此解語略而義偏。若跡門師、弟，各有因果，文云：「我盡行諸佛所有道法……道場得成果。」即
【現代漢語翻譯】 現代漢語譯本： 『名也』。《大經》（指《無量壽經》）也說：『人中蓮華、分陀利華。』兩個名稱並列，應該有通名和別名的區別。現在取蓮華是通名；分陀利是別稱。道朗說：鮮白色，或者翻譯為赤色，或者翻譯為最香，這些都是開盛的意思，舉分陀利，就兼顧了這些含義！
問：
梵文原本用別名，這裡（指漢譯本）用通名，為什麼呢？
答：
外國有三種時節的名稱，這裡（指中國）沒有，所以只用通名，通名自然兼顧別名。
其他解釋蓮華有十六種含義：蓮華從因緣而生，比喻佛性從因緣而起；蓮華能生梵王（Brahma，印度教的創造之神），比喻從因緣生佛；蓮華生長必定在淤泥中，比喻解脫從生死中產生；蓮華是吉祥的象徵，見到的人會歡喜，比喻見到的人能成就佛果；蓮華從微小之處開始顯現，比喻一次禮拜一次唸誦都能成就佛果；蓮華花和蓮子必定同時存在，比喻因和果同時存在；有花必定有蓮子，比喻有因必定能成佛；蓮華，比喻引入蓮華世界（the Lotus World）；蓮華是佛所踐踏的，比喻眾聖託生。這十個比喻只是天臺宗（Tiantai School）譬喻行妙中的一部分含義而已。
蓮華生長在淤泥中，淤泥卻不能污染它，比喻『一』（真如）在『三』（惑、業、苦）中，『三』不能污染『一』；蓮華在三個時節有不同的形態，比喻開『三』（權）其實只是『一』（實）；蓮華有開放有閉合，比喻對不同的因緣有隱有顯；蓮華在各種花中最殊勝，比喻在各種說法中最為第一；花開時蓮子顯現，比喻巧妙的說法能使真理顯現；蓮華在三個時節有不同的形態，比喻權巧和真實能適時而用。這六個比喻只是天臺宗說法妙中的一部分含義而已。
如光宅寺（Guangzhai Temple）所說：其他的花花和果實不同時存在，比喻其他的經典只偏重說明因果；這種蓮華花和果實必定同時存在，比喻這部經典同時辨明因和果；弟子門（跡門）說明因，師門（本門）說明果，所以借用蓮華作為比喻。現在認為這種解釋語言簡略而意義偏頗。如果跡門（Traces Teaching）的師、弟，各有因果，經文說：『我盡行諸佛所有道法……道場得成果。』即
【English Translation】 English version: 'Name also.' The Great Sutra (referring to the Larger Sutra of Immeasurable Life) also says: 'Lotus flower among people, pundarika flower.' Since the two names are listed together, there should be a distinction between the general and specific names. Now, we take lotus flower as the general name; pundarika is the specific name. Dao Lang said: Fresh white color, or translated as red color, or translated as the most fragrant, all of these are the meaning of full bloom, mentioning pundarika encompasses these meanings!
Question:
The Sanskrit original uses the specific name, but here (referring to the Chinese translation) the general name is used, why?
Answer:
Foreign countries have names for three seasons, but here (referring to China) there are none, so only the general name is used, and the general name naturally encompasses the specific name.
Other explanations of the lotus flower have sixteen meanings: The lotus flower arises from conditions, analogous to the Buddha-nature arising from conditions; the lotus flower can give birth to Brahma (the Hindu god of creation), analogous to giving birth to a Buddha from conditions; the lotus flower must grow in mud, analogous to liberation arising from birth and death; the lotus flower is an auspicious symbol, and those who see it will rejoice, analogous to those who see it attaining Buddhahood; the lotus flower begins to appear from a small beginning, analogous to one prostration and one recitation both leading to Buddhahood; the lotus flower and lotus seeds must exist simultaneously, analogous to cause and effect existing simultaneously; where there is a flower, there must be lotus seeds, analogous to the cause inevitably leading to Buddhahood; the lotus flower, analogous to being introduced into the Lotus World; the lotus flower is what the Buddha treads upon, analogous to the saints entrusting their lives. These ten analogies are only a partial meaning of the Tiantai School's (Tiantai School) analogy of the wonderful practice.
The lotus flower grows in mud, but the mud does not stain it, analogous to 'one' (Tathata) being in 'three' (delusions, karma, suffering), and the 'three' not staining the 'one'; the lotus flower has different forms in three seasons, analogous to opening the 'three' (provisional) actually being only 'one' (real); the lotus flower has opening and closing, analogous to having concealment and manifestation depending on conditions; the lotus flower is the most excellent among all flowers, analogous to being the first among all teachings; when the flower opens, the lotus seeds appear, analogous to skillful teachings making the truth manifest; the lotus flower has different forms in three seasons, analogous to skillful means and reality being used appropriately. These six analogies are only a partial meaning of the Tiantai School's wonderful teaching.
As Guangzhai Temple (Guangzhai Temple) says: Other flowers do not have flowers and fruits at the same time, analogous to other sutras only focusing on explaining cause and effect; this lotus flower must have flowers and fruits at the same time, analogous to this sutra simultaneously distinguishing cause and effect; the disciple's gate (Traces Teaching) explains the cause, and the teacher's gate (Origin Teaching) explains the effect, so the lotus flower is borrowed as an analogy. Now it is believed that this explanation is brief in language and biased in meaning. If the teacher and disciple of the Traces Teaching (Traces Teaching) each have cause and effect, the text says: 'I have fully practiced all the Buddha's ways... and attained the fruit in the place of enlightenment.' That is
師之因果；會三歸一即弟子因，得記作佛即弟子果。本門云：我本行菩薩道時，即師因；我得佛已來，甚大久遠，即師果；我昔教其初發心，即弟子因；今皆住不退，悉當得成佛，即弟子果。彼義偏略，故不用。且助成其語，如四微色法，不當華之與蓮，而約微論華論蓮；今實相之理，不當本跡因果，而約理明於本跡因果耳。又如四微不當開之與合，而約微論開合；實相不當權實，而約實相論開權顯實，發跡顯本耳。
三、引經論者，《法華論》列十七名：一、無量義。二、最勝。三、大方等。四、教菩薩法。五、佛所護念。六、諸佛秘藏。七、一切佛藏。八、一切佛密字。九、生一切佛。十、一切佛道場。十一、一切佛所轉法輪。十二、一切佛堅固舍利。十三、諸佛大巧方便。十四、說一乘。十五、第一義住。十六、妙法蓮華。十七、法門攝無量名字句身，頻婆羅、阿閦婆等。餘名悉不解釋，唯列十七名。
次、解蓮華有二義：一、出水義，不可盡出離小乘泥濁水故。復有義蓮華出泥水，喻諸聲聞入如來大眾中坐，如諸菩薩坐蓮華上，聞說無上智慧清凈境界，證如來密藏故。二、華開者，眾生於大乘中，心怯弱不能生信故，開示如來凈妙法身，令生信心故。
今解論意，若言令眾生見凈妙法身者
【現代漢語翻譯】 現代漢語譯本： 師之因果：會三歸一（會三乘歸於一佛乘）即是弟子之因，得記作佛即是弟子之果。本門說：『我最初修行菩薩道的時候，』即是師之因；『我成佛以來，時間非常久遠，』即是師之果；『我過去教導他們最初發菩提心，』即是弟子之因；『現在他們都安住于不退轉之地，將來都必定能夠成佛，』即是弟子之果。他們的解釋過於片面和簡略，所以不採用。而且只是幫助促成他們的說法，就像四微色法，不直接指華（花）與蓮（蓮花），而是通過微觀的角度來討論華和蓮；現在實相的道理，不直接指本跡（本地與垂跡）因果，而是通過實相的道理來闡明本跡因果。又如四微不直接指開（花開）與合（花合），而是通過微觀的角度來討論開合；實相不直接指權實（權教與實教），而是通過實相來闡明開權顯實（開方便之權教，顯真實之實教），發跡顯本（從垂跡顯本地）。 三、引用經論方面，《法華論》列舉了十七個名稱：一、無量義（無量諸法的意義）。二、最勝（最為殊勝）。三、大方等（廣大的平等）。四、教菩薩法（教導菩薩的法）。五、佛所護念（為佛所護念）。六、諸佛秘藏（諸佛的秘密藏）。七、一切佛藏（一切諸佛的寶藏）。八、一切佛密字（一切諸佛的秘密文字）。九、生一切佛（產生一切諸佛）。十、一切佛道場（一切諸佛的道場）。十一、一切佛所轉法輪（一切諸佛所轉的法輪）。十二、一切佛堅固舍利（一切諸佛堅固的舍利）。十三、諸佛大巧方便（諸佛的偉大巧妙方便）。十四、說一乘（宣說一佛乘）。十五、第一義住（安住于第一義諦）。十六、妙法蓮華（微妙的法蓮花）。十七、法門攝無量名字句身，頻婆羅（一種樹名）、阿閦婆（不動佛）等。其餘的名稱都沒有解釋，只列出了這十七個名稱。 其次，解釋蓮華有兩種含義：一、出水義，不能完全出離小乘的泥濁之水。還有一種含義是蓮華出於泥水，比喻諸聲聞進入如來大眾中坐，如同諸菩薩坐在蓮華上，聽聞宣說無上智慧清凈境界，證得如來密藏的緣故。二、華開者，眾生對於大乘佛法，內心怯弱不能生起信心，所以開示如來清凈微妙的法身，令眾生生起信心的緣故。 現在解釋《法華論》的含義，如果說令眾生見到清凈微妙的法身的話
【English Translation】 English version: The cause and effect of the Teacher: 'The convergence of the Three Vehicles into the One Vehicle' (meeting the Three Vehicles and returning to the One Buddha Vehicle) is the disciple's cause, and 'receiving the prediction of becoming a Buddha' is the disciple's effect. The Original Teaching says: 'When I initially practiced the Bodhisattva path,' that is the Teacher's cause; 'Since I attained Buddhahood, the time has been extremely long,' that is the Teacher's effect; 'In the past, I taught them to initially arouse the Bodhi mind,' that is the disciple's cause; 'Now they all abide in the state of non-retrogression, and in the future, they will all certainly attain Buddhahood,' that is the disciple's effect. Their explanation is too one-sided and brief, so it is not adopted. Moreover, it only helps to promote their statement, just like the four subtle material elements, which do not directly refer to Hua (flower) and Lotus (lotus flower), but discuss Hua and Lotus from a microscopic perspective; now the principle of True Reality does not directly refer to the cause and effect of the Original and Manifested (the original ground and manifested traces), but clarifies the cause and effect of the Original and Manifested through the principle of True Reality. Furthermore, just as the four subtle elements do not directly refer to opening (flower opening) and closing (flower closing), but discuss opening and closing from a microscopic perspective; True Reality does not directly refer to Provisional and Real (provisional teaching and real teaching), but clarifies the opening of the Provisional and the revealing of the Real (opening the expedient provisional teaching and revealing the true real teaching), revealing the traces and manifesting the original ground through True Reality. Three, regarding the citation of sutras and treatises, the Lotus Sutra Treatise lists seventeen names: 1. Immeasurable Meaning (the meaning of immeasurable dharmas). 2. Most Excellent (the most supreme). 3. Great Vaipulya (vast equality). 4. Teaching the Bodhisattva Dharma (the Dharma that teaches Bodhisattvas). 5. Protected by the Buddhas (protected and念 by the Buddhas). 6. Secret Treasury of the Buddhas (the secret treasury of the Buddhas). 7. Treasury of All Buddhas (the treasury of all Buddhas). 8. Secret Syllables of All Buddhas (the secret syllables of all Buddhas). 9. Giving Rise to All Buddhas (giving rise to all Buddhas). 10. Bodhimanda of All Buddhas (the Bodhimanda of all Buddhas). 11. Dharma Wheel Turned by All Buddhas (the Dharma wheel turned by all Buddhas). 12. Solid Relics of All Buddhas (the solid relics of all Buddhas). 13. Great Skillful Means of the Buddhas (the great skillful means of the Buddhas). 14. Expounding the One Vehicle (expounding the One Buddha Vehicle). 15. Abiding in the First Principle (abiding in the ultimate truth). 16. Wonderful Dharma Lotus Flower (the wonderful Dharma lotus flower). 17. Dharma Gate encompassing immeasurable names, phrases, and bodies, Pimbala (a type of tree), Akshobhya (Immovable Buddha), etc. The remaining names are not explained, only these seventeen names are listed. Secondly, explaining the lotus flower has two meanings: 1. The meaning of emerging from water, unable to completely escape the muddy waters of the Small Vehicle. Another meaning is that the lotus flower emerges from the mud, symbolizing the Shravakas entering and sitting in the assembly of the Tathagata, just as the Bodhisattvas sit on lotus flowers, hearing the exposition of the unsurpassed wisdom and pure realm, and realizing the secret treasury of the Tathagata. 2. The opening of the flower, because sentient beings are timid and unable to generate faith in the Great Vehicle Dharma, therefore, the pure and wonderful Dharma body of the Tathagata is revealed, causing sentient beings to generate faith. Now, explaining the meaning of the Lotus Sutra Treatise, if it is said to cause sentient beings to see the pure and wonderful Dharma body
，此以妙因開發爲蓮華也。若言入如來大眾坐蓮華上者，此以妙報國土為蓮華也。何者？盧舍那佛處蓮華藏海，共大菩薩皆非生死人。若聲聞得入於此，即妙報國土為蓮華也。彼論望今意，乃是行、位兩妙耳。《大集》云：「憐愍為莖、智慧葉、三昧為須、解脫敷，菩薩蜂王食甘露，我今敬禮佛蓮華。又以戒、定、慧陀羅尼為纓珞，莊嚴菩薩。」今解經，當是菩薩攬四法成假名人，如蜂在華；復以前四法自資，如蜂食華也。
四、正釋者，若依《大集》，行法因果為蓮華，菩薩處上即是因華，禮佛蓮華即是果華。若依《法華論》，以依報國土為蓮華，復由菩薩修蓮華行，報得蓮華國土。當知依正因果悉是蓮華之法，何須譬顯？為鈍根人不解法性蓮華故，舉世華為譬，亦應何妨！
然經文兩處，說優曇缽華時一現耳。此華若生，輪王應出。若說此經，即授佛記，法王王世也。此靈瑞華似蓮華，故以為喻。若從此意，即是借喻，喻于妙法。夫喻有少喻、遍喻，如《涅槃》(云云)但少喻，以月喻面，不得求其眉目；雪出況象，不可覓其尾牙。今法華三昧無以為喻，喻此蓮華耳。夫華有多種，已如前說。唯此蓮華，華果俱多，可譬因含萬行、果圓萬德，故以為譬。又余華粗，喻九法界十如是因果；此華妙，喻佛
【現代漢語翻譯】 現代漢語譯本：這是用妙因來開發，比喻為蓮花。如果說進入如來大眾，坐在蓮花上，這是用妙報國土來比喻蓮花。為什麼呢？盧舍那佛（Vairocana Buddha，報身佛）處於蓮花藏海，與大菩薩們都不是生死之人。如果聲聞（Śrāvaka，小乘修行者）能夠進入這裡，那就是用妙報國土來比喻蓮花了。他們所討論的與現在所說的不同，乃是指行和位兩種妙處。《大集經》（Mahāsaṃnipāta Sūtra）中說：『憐憫為莖，智慧為葉，三昧（Samādhi，禪定）為須，解脫為敷，菩薩蜂王食甘露，我今敬禮佛蓮華。』又用戒、定、慧陀羅尼（Dhāraṇī，總持）作為瓔珞，莊嚴菩薩。現在解釋經典，應當是菩薩將四法融合成假名人，如同蜜蜂在花中；又用前面的四法來資養自己，如同蜜蜂食用花蜜一樣。 四、正式解釋：如果依照《大集經》，行法因果就是蓮花，菩薩處於蓮花之上就是因華，禮拜佛的蓮花就是果華。如果依照《法華論》（Saddharma-puṇḍarīka-śāstra），用依報國土作為蓮花，又因為菩薩修蓮花行，報得蓮花國土。應當知道依報、正報、因、果都是蓮花之法，何須用比喻來顯明？因為鈍根之人不理解法性蓮花，所以用世間的蓮花作為比喻，又有什麼妨礙呢！ 然而經文中兩處，都說優曇缽華（Udumbara，祥瑞之花）是適時出現。此花如果生長，轉輪王（Cakravartin，擁有統治世界的理想明君）就應該出現。如果宣說此經，就是授予佛的授記，法王統治世界。這種靈瑞之花類似蓮花，所以用它來作為比喻。如果從這個意義上說，就是借用比喻，來比喻妙法。比喻有少喻和遍喻，如《涅槃經》（Nirvana Sutra）(云云)只是少喻，用月亮比喻面容，不能要求它有眉毛和眼睛；用雪來比況大象，不能尋找它的尾巴和牙齒。現在《法華三昧》（Saddharma Puṇḍarīka Samādhi）沒有可以用來比喻的東西，就用這蓮花來比喻。花有多種，已經如前面所說。只有這蓮花，花和果實都很多，可以比喻因中包含萬行，果中圓滿萬德，所以用它來作為比喻。而且其他的花粗糙，比喻九法界的十如是因果；這蓮花微妙，比喻佛。
【English Translation】 English version: This uses the wonderful cause to develop, which is likened to a lotus flower. If it is said that one enters the assembly of the Tathāgata (如來，Thus Come One) and sits upon a lotus flower, this uses the wonderful reward land as a metaphor for the lotus flower. Why? Because Vairocana Buddha (盧舍那佛，the Reward Body Buddha) dwells in the Lotus Treasury Sea, and together with the great Bodhisattvas (菩薩，Enlightening Beings), they are not beings subject to birth and death. If a Śrāvaka (聲聞，Hearer) is able to enter here, then the wonderful reward land is the lotus flower. Their discussion differs from what is being said now, referring to the two wonderful aspects of practice and position. The Mahāsaṃnipāta Sūtra (大集經) says: 'Compassion is the stem, wisdom is the leaf, Samādhi (三昧，Concentration) is the stamen, liberation is the bloom, the Bodhisattva bee-king eats nectar, I now respectfully bow to the Buddha lotus flower.' Furthermore, the precepts, concentration, and wisdom Dhāraṇī (陀羅尼，mantra) are used as necklaces to adorn the Bodhisattva. Now, in interpreting the scripture, it should be understood that the Bodhisattva integrates the four dharmas to form a provisional person, like a bee in a flower; and further uses the preceding four dharmas to nourish themselves, like a bee eating flower nectar. Four, the correct explanation: If according to the Mahāsaṃnipāta Sūtra, the cause and effect of the practice dharma is the lotus flower, the Bodhisattva dwelling upon it is the cause lotus, and bowing to the Buddha's lotus flower is the effect lotus. If according to the Saddharma-puṇḍarīka-śāstra (法華論，Lotus Sutra Treatise), the dependent reward land is used as the lotus flower, and because the Bodhisattva cultivates the lotus flower practice, they are rewarded with the lotus flower land. It should be known that the dependent reward, the principal reward, the cause, and the effect are all dharmas of the lotus flower, why is it necessary to use a metaphor to reveal them? Because people of dull faculties do not understand the dharma-nature lotus flower, the worldly lotus flower is used as a metaphor, what harm is there in that! However, in two places in the scripture, it is said that the Udumbara flower (優曇缽華，auspicious flower) appears only at the right time. If this flower grows, the Cakravartin (轉輪王，Wheel-Turning King) should appear. If this scripture is proclaimed, then the prediction of Buddhahood is bestowed, and the Dharma King rules the world. This auspicious flower resembles the lotus flower, so it is used as a metaphor. If from this meaning, it is borrowing a metaphor to represent the wonderful dharma. Metaphors can be small or pervasive, such as the Nirvana Sutra (涅槃經) (etc.) is only a small metaphor, using the moon to represent the face, one cannot demand it to have eyebrows and eyes; using snow to describe an elephant, one cannot look for its tail and teeth. Now, the Saddharma Puṇḍarīka Samādhi (法華三昧，Lotus Samadhi) has nothing to use as a metaphor, so this lotus flower is used as a metaphor. There are many kinds of flowers, as already mentioned before. Only this lotus flower, with many flowers and fruits, can be used to represent the cause containing myriad practices, and the effect fulfilling myriad virtues, so it is used as a metaphor. Moreover, other flowers are coarse, representing the ten suchnesses of the nine dharma realms; this lotus flower is subtle, representing the Buddha.
法界十如因果。
又、以此華喻佛法界跡、本兩門，各有三喻。
喻跡者：一、華生必有于蓮，為蓮而華，蓮不可見，此譬約實明權、意在於實，無能知者。文云：「我意難可測，無能發問者。」又云：「隨宜所說，意趣難解。」二、華開故蓮現，而須華養蓮，譬權中有實，而不能知。今開權顯實，意須于權，廣識恒沙佛法者，只為成實，使深識佛知見耳。三、華落蓮成，即喻廢三顯一，唯一佛乘直至道場。菩薩有行，見不了了，但如華開；諸佛以不行故，見則了了，譬如華落蓮成。此三譬跡門，從初方便，引入大乘，終竟圓滿也。
又三譬譬本門者：一、華必有蓮，譬跡必有本，跡含于本。意雖在本，佛旨難知，彌勒不識。二、華開蓮現，譬開跡顯本，意在於跡。能令菩薩識佛方便，既識跡已，還識于本，增道損生。三、華落蓮成，譬廢跡顯本。既識本已不復迷跡，但於法身修道，圓滿上地也。此三譬，譬本門，始從初開，終至本地。
二門六譬，各有所擬：初、重約佛界十如，施出九界十如。次、重開九界十如，顯佛界十如。三、重廢九界十如，成佛界十如。三譬攝得跡門始終盡。若得此意，十二因緣、四諦、三諦，等智、行、位，乃至功德利益，亦用此譬譬之(云云)。第四、重約本
【現代漢語翻譯】 現代漢語譯本 法界十如因果。
又，用這花來比喻佛法界的跡門（方便示現的教化之門）和本門（真實究竟的教化之門），各有三種比喻。
比喻跡門：一、花開必定有蓮，爲了蓮而開花，蓮卻不可見，這譬如依實（真實）明權（方便），意在真實，沒有人能夠知曉。經文說：『我的心意難以測度，沒有人能夠發問。』又說：『隨順根機所說，意趣難以理解。』二、花開所以蓮顯現，但需要花來滋養蓮，譬如權中有實，卻不能知曉。現在開權顯實，意在方便，廣泛認識恒河沙數佛法的人，只是爲了成就真實，使人深刻認識佛的知見罷了。三、花落蓮成，就比喻廢三（聲聞、緣覺、菩薩三乘）顯一（佛乘），唯一佛乘直至道場。菩薩有修行，見解卻不透徹，但如花開；諸佛因為沒有修行（指已證得無修之修），見解就透徹明瞭，譬如花落蓮成。這三種比喻跡門，從最初的方便，引入大乘，最終圓滿。
又三種比喻比喻本門：一、花必定有蓮，譬如跡必定有本，跡包含于本。意雖在本，佛的旨意難以知曉，彌勒菩薩也不認識。二、花開蓮現，譬如開跡顯本，意在方便。能夠讓菩薩認識佛的方便，既然認識了跡，就能反過來認識本，增長道業，減少生死。三、花落蓮成，譬如廢跡顯本。既然認識了本，就不再迷惑于跡，只在法身上修道，圓滿上地。
這三種比喻，比喻本門，開始從最初的開顯，最終到達本地（佛的本源之地）。
跡門和本門這六種比喻，各有其所比擬：初，著重於佛界十如（十如是：如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等），施加於九界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩）的十如。次，著重於開顯九界的十如，顯現佛界的十如。三，著重於廢除九界的十如，成就佛界的十如。這三種比喻涵蓋了跡門從始至終的全部。如果理解了這個意思，十二因緣、四諦、三諦，等智、行、位，乃至功德利益，也可以用這個比喻來比擬（等等）。第四，著重於本
【English Translation】 English version The Ten Factors of Existence and Causation in the Dharma Realm.
Furthermore, using this flower as a metaphor for the Trace Gate (gate of provisional teachings) and Original Gate (gate of true teachings) of the Buddha's Dharma Realm, each has three metaphors.
Metaphors for the Trace Gate: First, where there is a flower, there must be a lotus; the flower exists for the sake of the lotus, but the lotus is not visible. This is like revealing the provisional based on the real, with the intention focused on the real, which no one can know. The text says: 'My intention is difficult to fathom, and no one can ask about it.' It also says: 'What is spoken according to circumstances is difficult to understand.' Second, because the flower blooms, the lotus appears, but the lotus needs the flower to nourish it. This is like the real within the provisional, which cannot be known. Now, revealing the real by opening the provisional, the intention is focused on the provisional. Those who widely recognize the Buddha's Dharma as numerous as the sands of the Ganges are only doing so to achieve the real, to enable a deep understanding of the Buddha's knowledge and vision. Third, when the flower falls and the lotus is formed, this is like abandoning the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to reveal the One Vehicle (Buddhayāna), the One Buddha Vehicle leading directly to the Bodhi-mandala (place of enlightenment). Bodhisattvas have practice, but their understanding is not thorough, like the blooming of a flower; Buddhas, because they have no practice (referring to having attained practice beyond practice), their understanding is thorough and clear, like the lotus formed when the flower falls. These three metaphors for the Trace Gate lead from the initial provisional means, introducing into the Mahayana, ultimately reaching perfection.
Also, three metaphors for the Original Gate: First, where there must be a lotus, this is like where there is a trace, there must be an origin; the trace is contained within the origin. Although the intention is in the origin, the Buddha's intention is difficult to know, and even Maitreya (Buddha of the future) does not recognize it. Second, when the flower blooms and the lotus appears, this is like revealing the origin by opening the trace, with the intention focused on the trace. This enables Bodhisattvas to recognize the Buddha's expedient means; once they recognize the trace, they can in turn recognize the origin, increasing their progress on the path and diminishing their involvement in birth and death. Third, when the flower falls and the lotus is formed, this is like abandoning the trace to reveal the origin. Once they recognize the origin, they are no longer confused by the trace, but only cultivate the path in the Dharmakāya (body of the Dharma), perfecting the higher stages.
These three metaphors are for the Original Gate, beginning from the initial revelation and ultimately reaching the original ground (the Buddha's original place).
These six metaphors of the Trace Gate and Original Gate each have their own analogies: First, emphasizing the Ten Factors of Existence (Ten Suchnesses: such appearance, such nature, such entity, such power, such function, such cause, such condition, such effect, such recompense, and such ultimate equality of beginning and end) of the Buddha Realm, applying them to the Ten Factors of Existence of the Nine Realms (hell-beings, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas). Second, emphasizing the revelation of the Ten Factors of Existence of the Nine Realms, revealing the Ten Factors of Existence of the Buddha Realm. Third, emphasizing the abandonment of the Ten Factors of Existence of the Nine Realms, accomplishing the Ten Factors of Existence of the Buddha Realm. These three metaphors encompass the entirety of the Trace Gate from beginning to end. If this meaning is understood, the Twelve Links of Dependent Origination, the Four Noble Truths, the Three Truths, equal wisdom, practice, stages, and even meritorious virtues and benefits, can also be illustrated using this metaphor (etc.). Fourth, emphasizing the origin.
佛界十如，施出跡中佛界十如。第五、重開跡中佛界十如，顯出本中佛界十如。第六、重廢跡中佛界十如，成本中佛界十如。始終圓滿開合具足，是為少分以蓮華為譬也。
多分喻者，《釋論》解師子吼義，從深山谷種生長，身力手足，爪牙頭尾，震吼等譬，譬師子吼法門。亦如《大經》，明波利質多樹，黃嘴皰果等，遍喻行人。今亦如是，從初種子乃至蓮成，喻于妙法也。譬如石蓮，烏皮在外，白肉在內，四微為質，卷荷欲生，微細眾具，開華、布須、蓮實、房成，初后不異蓮華，始終十義具足。譬佛界眾生，始自無明，終至佛果，十如是法，無有缺減。總譬竟。
譬如石蓮，黑則叵染，硬則叵壞，不方不圓，不生不滅。劫初無種故不生，今不異初故不滅，是名蓮子相。一切眾生自性清凈心，亦復如是，不為客塵所染，生死重積，而心性不住、不動、不生不滅，即是佛界如是相。《凈名》曰：「一切眾生即菩提相。」即其義也。
譬如蓮子，雖復烏皮淤泥之中，白肉不改，一切眾生了因智慧，亦復如是。五住淤泥，生死果報，一切智愿，猶在不失，是名佛界如是性，故言煩惱即菩提。又諸法不生般若生，即其義也。
譬如蓮子在淤泥中，而四微不朽，是名蓮子體。一切眾生正因佛性，亦復
【現代漢語翻譯】 現代漢語譯本：佛界十如，施出跡中佛界十如。第五，重開跡中佛界十如，顯出本中佛界十如。第六，重廢跡中佛界十如，成本中佛界十如。始終圓滿開合具足，這是用蓮花來比喻的少部分含義。
大部分的比喻，《釋論》解釋師子吼的含義，從深山谷中種子生長，身力手足，爪牙頭尾，震吼等比喻，來比喻師子吼法門。也像《大經》中，說明波利質多樹（Pārijāta，天界之樹），黃嘴皰果等，普遍比喻修行之人。現在也像這樣，從最初的種子乃至蓮花成就，比喻妙法。譬如石蓮，烏黑的表皮在外，白色的肉在內，四微為它的本質，捲曲的荷葉將要生長，微細的各種組成部分，開花、佈滿花須、蓮子、蓮蓬形成，最初和最後沒有差異，蓮花始終具備十種含義。譬如佛界的眾生，開始於無明，最終達到佛果，十如是法，沒有缺少或減少。總體的比喻結束。
譬如石蓮，黑色就不能被染色，堅硬就不能被破壞，不方也不圓，不生也不滅。劫初沒有種子所以不生，現在不異於最初所以不滅，這叫做蓮子的相。一切眾生自性清凈的心，也像這樣，不被客塵所污染，生死不斷積累，而心性不住留、不動搖、不生不滅，這就是佛界的如是相。《凈名經》（Vimalakīrti Nirdeśa Sūtra）說：『一切眾生即是菩提相。』就是這個意思。
譬如蓮子，即使在烏黑的表皮和淤泥之中，白色的肉也不會改變，一切眾生的了因智慧，也像這樣。五住地的淤泥，生死果報，一切智的願望，仍然存在沒有失去，這叫做佛界的如是性，所以說煩惱即是菩提。又說諸法不生而般若生，就是這個意思。
譬如蓮子在淤泥中，而四微不會腐朽，這叫做蓮子的體。一切眾生正因佛性，也像這樣
【English Translation】 English version: The Ten Suchnesses of the Buddha Realm, manifesting the Ten Suchnesses of the Buddha Realm within the traces. Fifth, re-opening the Ten Suchnesses of the Buddha Realm within the traces, revealing the Ten Suchnesses of the Buddha Realm within the origin. Sixth, re-abandoning the Ten Suchnesses of the Buddha Realm within the traces, establishing the Ten Suchnesses of the Buddha Realm within the origin. The beginning and the end are perfectly complete, with opening and closing fully present; this is a small portion, using the lotus flower as a metaphor.
For the larger portion of the metaphor, the Shilun (Mahāprajñāpāramitopadeśa) explains the meaning of the lion's roar, from the growth of seeds in deep mountain valleys, the strength of the body, hands, and feet, claws and teeth, head and tail, and the roar, etc., as metaphors for the Dharma gate of the lion's roar. It is also like the Mahāparinirvāṇa Sūtra, which explains the Pārijāta tree (Pārijāta, tree of the heavens), the yellow-beaked bubble fruit, etc., universally as metaphors for practitioners. Now it is also like this, from the initial seed to the lotus's completion, as a metaphor for the wonderful Dharma. For example, the stone lotus, with its black skin on the outside and white flesh on the inside, the four elements as its essence, the curled lotus leaves about to grow, the subtle components, the blooming of the flower, the spreading of the stamens, the lotus seeds, and the formation of the pod, the beginning and the end are not different; the lotus flower fully possesses the ten meanings from beginning to end. It is like the sentient beings of the Buddha Realm, beginning from ignorance and ultimately reaching Buddhahood, the Ten Suchnesses of the Dharma, without any lack or reduction. The overall metaphor ends.
For example, the stone lotus, if black, cannot be dyed; if hard, cannot be destroyed; neither square nor round; neither born nor extinguished. It is not born because there was no seed at the beginning of the kalpa; it is not extinguished because it is not different from the beginning; this is called the characteristic of the lotus seed. The self-nature pure mind of all sentient beings is also like this, not defiled by external dust, the accumulation of birth and death, yet the nature of the mind does not dwell, does not move, is neither born nor extinguished; this is the Suchness of the Buddha Realm. The Vimalakīrti Nirdeśa Sūtra says: 'All sentient beings are the aspect of Bodhi.' This is the meaning.
For example, the lotus seed, even in the black skin and mud, the white flesh does not change; the wisdom of the causal factor of all sentient beings is also like this. The mud of the five abodes, the karmic retribution of birth and death, the vows of all wisdom, still exist and are not lost; this is called the Suchness of the Buddha Realm, therefore it is said that afflictions are Bodhi. Furthermore, the Dharma does not arise, but Prajna arises; this is the meaning.
For example, the lotus seed is in the mud, but the four elements do not decay; this is called the substance of the lotus seed. The inherent Buddha-nature of all sentient beings is also like this.
如是。常樂我凈，不動不壞，名佛界如是體。《大經》言：「是味真正停留在山，草木叢林不能覆滅。」即其義也。
譬如蓮子為皮殼所籠，為泥所沒，而卷荷在心，而有生長以氣，一切眾生心亦如是，雖為苦果所縛，集惑所沈，而能于中發菩提心，甚大雄猛如師子乳，如師子筋弦，是名佛界如是力。經言：「若發菩提心，動無邊生死，破無始有輪」，閻浮人未見果而能勇猛發心也。
譬如蓮子，雖復微小，烏皮之內，具有根、莖、華、葉、須、臺、眾具頓足，是名蓮子如是作。一切眾生初發菩提心，亦復如是，明解決定，慈悲誓願，上求下化，誓取成就，志不疲退，是名佛界如是作。《華首經》言：「一切諸功德，皆在初心中。」即其義也。
譬如蓮子，根依淤泥而華處虛空，風日照動，晝夜增長，榮耀頓足。一切眾生，亦復如是，從無明際，發菩提心，修菩薩行，出離生死，入法性中，因行成就，值于佛日，被神通風，其心念念，入薩婆若海，此名佛界如是因。經言：「于無量劫所作功德，不如五莖蓮華上然燈佛得功德多。」此是真因成就，即其義也。
譬如蓮華，須蕊圍繞在華內蓮外，此名蓮華如是緣。菩薩亦如是，于真因中，具足萬行六波羅蜜，一行一切行，資助於因，如須在華內
【現代漢語翻譯】 現代漢語譯本： 如是。常樂我凈（eternal, joyful, self, and pure），不動不壞，名為佛界如是體。《大經》說：『此味真正停留在山中，草木叢林不能覆滅。』就是這個意思。
譬如蓮子被皮殼包裹，被泥土淹沒，但捲曲的荷葉在蓮子的中心，並且依靠氣息生長。一切眾生的心也像這樣，雖然被苦果束縛，被煩惱沉沒，但能從中生髮菩提心，非常雄猛，如同獅子的乳汁，如同獅子的筋弦，這名為佛界如是力。經書說：『如果發起菩提心，就能撼動無邊的生死輪迴，打破無始以來的有輪』，閻浮提（Jambudvipa，指我們所居住的這個世界）的人們在未見到果實之前就能勇猛地發起菩提心。
譬如蓮子，雖然非常微小，在烏黑的皮殼之內，具有根、莖、花、葉、須、臺等各種要素，完全具備，這名為蓮子如是作。一切眾生最初發起菩提心，也像這樣，明智而堅定，具有慈悲的誓願，上求佛道，下化眾生，發誓取得成就，意志不疲憊退縮，這名為佛界如是作。《華首經》說：『一切諸功德，都在最初的發心中。』就是這個意思。
譬如蓮子，根依附在淤泥之中，而花朵盛開在虛空之中，風吹日曬，晝夜生長，光彩榮耀完全具備。一切眾生也像這樣，從無明之際，發起菩提心，修菩薩行，出離生死輪迴，進入法性之中，因地修行成就，遇到佛的日光照耀，被神通之風吹拂，他的心念唸唸不斷，進入薩婆若海（Sarvajna-sagara，一切智海），這名為佛界如是因。經書說：『在無量劫中所作的功德，不如在五莖蓮花上點燈供佛所得的功德多。』這是真因成就，就是這個意思。
譬如蓮花，花須花蕊圍繞在花內蓮蓬之外，這名為蓮花如是緣。菩薩也像這樣，在真因之中，具足萬行六波羅蜜（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧），一行即一切行，資助這個因，如同花須在花內一樣。
【English Translation】 English version: Thus it is. Eternal, joyful, self, and pure, unmoving and indestructible, is called the suchness of the Buddha-realm. The Great Sutra says: 'This flavor truly remains in the mountains, and the grasses and forests cannot destroy it.' This is its meaning.
For example, a lotus seed is enclosed by its husk and submerged in mud, but the curled lotus leaf is at its heart, and it grows by means of its breath. The minds of all sentient beings are also like this. Although bound by the fruits of suffering and submerged in accumulated delusions, they can generate the Bodhi-mind from within. It is exceedingly valiant, like the milk of a lion, like the sinew of a lion. This is called the suchness of the power of the Buddha-realm. The sutra says: 'If one generates the Bodhi-mind, one can shake boundless birth and death, and break the beginningless wheel of existence.' The people of Jambudvipa (Jambudvipa, referring to the world we live in) can courageously generate this mind even before seeing the fruit.
For example, a lotus seed, although very small, within its black husk contains all the elements of root, stem, flower, leaf, filament, and receptacle, completely and fully. This is called the suchness of the action of the lotus seed. When all sentient beings initially generate the Bodhi-mind, it is also like this: clear and decisive, with vows of compassion, seeking enlightenment above and transforming beings below, vowing to achieve accomplishment, with a will that does not tire or retreat. This is called the suchness of the action of the Buddha-realm. The Flower Garland Sutra says: 'All merits and virtues are contained within the initial mind.' This is its meaning.
For example, the root of a lotus seed relies on the mud, while the flower blooms in the empty sky. Exposed to wind and sun, it grows day and night, its glory and splendor fully realized. All sentient beings are also like this: from the edge of ignorance, they generate the Bodhi-mind, cultivate the practices of a Bodhisattva, escape birth and death, and enter into the nature of Dharma. Through the accomplishment of causal practice, they encounter the sunlight of the Buddha, are blown by the wind of spiritual powers, and their minds, moment by moment, enter the Sarvajna-sagara (Sarvajna-sagara, the ocean of all-knowing wisdom). This is called the suchness of the cause of the Buddha-realm. The sutra says: 'The merit made in countless eons is not as great as the merit gained by lighting a lamp before the Buddha on five lotus stems.' This is the accomplishment of true cause, which is its meaning.
For example, the stamens and pistils of a lotus flower surround the lotus pod within the flower. This is called the suchness of the condition of the lotus flower. Bodhisattvas are also like this: within the true cause, they fully possess the ten thousand practices and the Six Paramitas (Six Paramitas, generosity, morality, patience, diligence, concentration, and wisdom), one practice is all practices, supporting the cause, just as the stamens are within the flower.
，若得果時，眾行休息，如須在蓮外，是名佛界如是緣。經言：「盡行諸佛，所有道法。」即其義也。
譬如蓮華，華成結蓮，而華葉零落，檯子成實，此名蓮子如是果。菩薩亦如是，真因所感，無上菩提，大果圓滿，究竟成實，是名佛界如是果。故經言：「佛子行道已，來世得作佛。」即其義也。
譬如蓮實，房臺包繞，此名蓮子如是報。菩薩亦如是，大果圓滿，無上報足，習果之果，依于報果，如實依臺。經言：「如是大果報，久修業所得。」即其義也。
譬如泥蓮四微，處空蓮四微，初后不異，此名蓮子本末等。一切眾生亦如是，本有四德，隱名如來藏，修成四德顯，名為法身，性德修德，常樂我凈，一而無二，是名佛界十如本末究竟等。經言：「眾生如佛如，一如無二如。」即其義也。
是用蓮華譬十如境竟。
次、用蓮華譬十二因緣者，烏皮淤泥，水草重覆，通如上說也，即是無明支種子；能生力即是行支；內有卷荷，華須備具，即是識、名色、六入、觸、受支，含潤愛、取、有支；團圓盤屈，不能得出，即是老死支。若能芽鋒萌動，鉆烏皮破，即是無明滅；不復在烏皮內生，即是諸行滅；出㲉殼外，即是老死滅，此略譬四種十二因緣也。
次、用蓮華譬四諦者，烏
【現代漢語翻譯】 現代漢語譯本：如果證得佛果，所有的修行都將止息，就像蓮子存在於蓮花之外一樣，這稱為佛界的『如是緣』。經書上說：『窮盡諸佛所有的道法。』就是這個意思。 譬如蓮花，開花結果，花和葉子凋零，蓮蓬結成蓮子，這稱為蓮子的『如是果』。菩薩也是這樣，由真實的因所感召，證得無上菩提，大果圓滿，最終成就真實，這稱為佛界的『如是果』。所以經書上說：『佛子修行之後，來世可以成佛。』就是這個意思。 譬如蓮實，被蓮蓬包裹環繞，這稱為蓮子的『如是報』。菩薩也是這樣，大果圓滿，無上的果報具足，修行之果，依賴於果報，如實地依附於蓮蓬。經書上說：『如此大的果報，是長期修行所得。』就是這個意思。 譬如泥土中的蓮花四微，與虛空中的蓮花四微，初始和最終沒有差異，這稱為蓮子的『本末等』。一切眾生也是這樣，本自具有常、樂、我、凈四德，隱藏時名為如來藏，修成時四德顯現，名為法身，性德和修德，常、樂、我、凈，一而無二，這稱為佛界十如的本末究竟平等。經書上說：『眾生如佛如，一如無二如。』就是這個意思。 以上是用蓮花來比喻十如境界的結束。 其次，用蓮花來比喻十二因緣：烏黑的淤泥，水草重重覆蓋，都如上面所說，就是無明支（avidya）(無明：對事物真相的迷惑)的種子；能生之力就是行支（samskara）(行：由無明產生的行為)；內部有捲曲的荷葉，花和花須都具備，就是識支（vijnana）(識：最初的意識)、名色支（namarupa）(名色：精神和物質)、六入支（sadayatana）(六入：六種感官)、觸支（sparsa）(觸：感官與對像接觸)、受支（vedana）(受：感受)；包含滋潤愛支（trsna）(愛：渴求)、取支（upadana）(取：執取)、有支（bhava）(有：存在)；團團盤繞，不能出來，就是老死支（jaramarana）(老死：衰老和死亡)。如果能有芽尖萌動，鉆破烏黑的表皮，就是無明滅；不再在烏黑的表皮內生長，就是諸行滅；從繭殼外出來，就是老死滅，這簡略地比喻了四種十二因緣。 其次，用蓮花來比喻四諦：烏
【English Translation】 English version: If one attains the fruit of Buddhahood, all practices cease, just as the lotus seed exists outside the lotus flower; this is called the 'suchness of condition' (hetu) of the Buddha realm. The scriptures say: 'Exhausting all the Dharma methods of all Buddhas.' This is the meaning. For example, the lotus flower blooms and bears fruit, the flower and leaves wither, and the lotus pod forms lotus seeds; this is called the 'suchness of result' (phala) of the lotus seed. Bodhisattvas are also like this, moved by true causes, attaining unsurpassed Bodhi (enlightenment), the great fruit is perfected, and ultimately reality is achieved; this is called the 'suchness of result' of the Buddha realm. Therefore, the scriptures say: 'After a Buddha's disciple practices the Way, in the next life they can become a Buddha.' This is the meaning. For example, the lotus seed is surrounded by the lotus pod; this is called the 'suchness of retribution' (vipaka) of the lotus seed. Bodhisattvas are also like this, the great fruit is perfected, the unsurpassed retribution is complete, the fruit of practice relies on the fruit of retribution, truly relying on the lotus pod. The scriptures say: 'Such a great fruit of retribution is obtained through long cultivation.' This is the meaning. For example, the four subtle elements of the lotus in the mud, and the four subtle elements of the lotus in the sky, are not different in the beginning and the end; this is called the 'equality of beginning and end' (prakrti-sthitita) of the lotus seed. All sentient beings are also like this, inherently possessing the four virtues of permanence, bliss, self, and purity, hiddenly named the Tathagatagarbha (Buddha-nature), when cultivated, the four virtues manifest, named Dharmakaya (Dharma-body), the inherent virtue and the cultivated virtue, permanence, bliss, self, and purity, are one and not two; this is called the ultimate equality of beginning and end of the ten suchnesses of the Buddha realm. The scriptures say: 'Sentient beings are like Buddhas, one suchness without two suchnesses.' This is the meaning. The above is the end of using the lotus flower to illustrate the ten suchness realms. Next, using the lotus flower to illustrate the twelve links of dependent origination: the black mud, heavily covered with aquatic plants, are all as described above, which is the seed of the ignorance (avidya) (ignorance: delusion about the true nature of things) link; the power to generate is the action (samskara) (action: actions arising from ignorance) link; inside there are curled lotus leaves, flowers and stamens are all present, which are the consciousness (vijnana) (consciousness: initial awareness), name and form (namarupa) (name and form: mind and matter), six sense bases (sadayatana) (six sense bases: six sense organs), contact (sparsa) (contact: contact between sense organs and objects), and sensation (vedana) (sensation: feeling) links; containing and nourishing the craving (trsna) (craving: thirst), grasping (upadana) (grasping: clinging), and becoming (bhava) (becoming: existence) links; completely coiled and unable to come out, which is the old age and death (jaramarana) (old age and death: aging and death) link. If a sprout can emerge and pierce the black skin, it is the cessation of ignorance; no longer growing inside the black skin, it is the cessation of actions; coming out from the cocoon, it is the cessation of old age and death; this briefly illustrates the four types of twelve links of dependent origination. Next, using the lotus flower to illustrate the Four Noble Truths: the black
皮譬界內苦，白肉譬界內集，泥譬界外集，水譬界外苦，道滅可知。此通譬四種四諦也。
次、用蓮華譬二諦者，蓮藕莖葉等譬俗，蓮藕莖孔空譬真，此通譬七種二諦也。
次、用蓮華譬三諦者，真俗如前，四微擬常樂我凈，譬中道第一義諦，此通譬五種三諦也。四微無生無滅，譬一實諦。劫初無生，今時無滅，譬無諦無說也。用蓮華譬境妙竟。
次、更譬九妙者，內有生性譬智妙，卷荷生性譬空智妙，須葉生性譬假智妙，蓮臺四微生性譬中智妙，此三生性譬一心三智妙也。
蓮子雖小，備有根、莖、華、葉，譬行妙，莖即慈悲，葉即智慧，須即三昧，開敷即解脫。又葉以譬三慈者，覆水青葉，譬眾生緣慈；覆水黃葉，譬法緣慈；倚葉譬無緣慈。倚荷若出，蓮生不久，無緣慈成，得記不久。又根、華、子、葉，利益人、蜂即檀，香氣即尸，生泥不辱即忍，增長即精進，柔濕即禪，不污即慧，齊此譬行妙也。
蓮譬理即位：芽鉆皮粗住位；芽出皮細住位；鉆泥欲定位；齊泥未到位；出泥在水四禪位；禪定如水，能洗欲塵，處水增長，譬無色位；齊此譬觀行蓮華位；出水譬破見思，相似蓮華十信位；處空含而欲敷，譬十住位；須臺可識，譬十行位；隨日開回，譬十回向位；敷舒成就荷負蜂
【現代漢語翻譯】 現代漢語譯本：皮譬如界內的苦（苦諦），白肉譬如界內的集（集諦），泥譬如界外的集（集諦），水譬如界外的苦（苦諦），通過修行正道可以證得寂滅的涅槃（滅諦、道諦）。這總體上用比喻說明了四種四諦的道理。
其次，用蓮花比喻二諦的道理：蓮藕、莖、葉等比喻世俗諦（俗諦），蓮藕莖中的孔洞比喻真諦（真諦），這總體上用比喻說明了七種二諦的道理。
其次，用蓮花比喻三諦的道理：真諦和俗諦如前所述，四微塵擬比常、樂、我、凈，比喻中道第一義諦（第一義諦），這總體上用比喻說明了五種三諦的道理。四微塵無生無滅，比喻一實諦（一實諦）。劫初沒有產生，現在沒有消滅，比喻無諦無說（不可言說）。用蓮花比喻境妙到此結束。
其次，進一步比喻九妙：內在的生性比喻智妙（智妙），捲曲的荷葉的生性比喻空智妙（空智妙），須葉的生性比喻假智妙（假智妙），蓮臺四微塵的生性比喻中智妙（中智妙），這三種生性比喻一心三智妙（一心三智妙）。
蓮子雖然很小，卻具備根、莖、花、葉，比喻行妙（行妙），莖就是慈悲，葉就是智慧，須就是三昧，開放就是解脫。又用葉來比喻三種慈悲：覆蓋水面的青葉，比喻眾生緣慈（眾生緣慈）；覆蓋水面的黃葉，比喻法緣慈（法緣慈）；依靠葉子，比喻無緣慈（無緣慈）。依靠荷葉如果伸出水面，蓮花出生就不遠了，無緣慈成就，得到授記就不遠了。又根、花、子、葉，利益人、蜂，就是佈施（檀），香氣就是持戒（尸），生長在泥中不被玷污就是忍辱（忍），增長就是精進（精進），柔和濕潤就是禪定（禪），不被污染就是智慧（慧），這些都用來比喻行妙。
用蓮花比喻理即位（理即位）：芽鉆破皮是粗住位（粗住位）；芽從皮中長出是細住位（細住位）；鉆入泥中是欲定位（欲定位）；與泥土齊平是未到位（未到位）；長出泥土在水面上是四禪位（四禪位）；禪定就像水，能夠洗滌慾望的塵垢，在水中生長，比喻無色界位（無色位）；這些比喻觀行蓮華位（觀行蓮華位）；長出水面比喻破除見思惑，相似的蓮花是十信位（十信位）；在空中含苞待放，比喻十住位（十住位）；花須和蓮臺可以辨識，比喻十行位（十行位）；隨著太陽開放和閉合，比喻十回向位（十回向位）；花朵舒展開放，荷花承載蜂
【English Translation】 English version: The skin is like suffering within the realm (Dukkha Satya), the white flesh is like the accumulation within the realm (Samudaya Satya), the mud is like the accumulation outside the realm (Samudaya Satya), the water is like the suffering outside the realm (Dukkha Satya), the path to cessation can be known (Nirodha Satya, Magga Satya). This generally uses metaphors to explain the four Noble Truths.
Next, using the lotus to illustrate the two truths: the lotus root, stem, leaves, etc., are like the conventional truth (Samvriti Satya), the holes in the lotus root and stem are like the ultimate truth (Paramartha Satya). This generally uses metaphors to explain the seven types of two truths.
Next, using the lotus to illustrate the three truths: the ultimate truth and conventional truth are as described before, the four subtle particles are likened to permanence, bliss, self, and purity, which are metaphors for the Middle Way First Principle Truth (Madhyamaka-pratipad-paramartha-satya). This generally uses metaphors to explain the five types of three truths. The four subtle particles are without arising and without ceasing, which is a metaphor for the One Reality Truth (Eka Satya). The beginning of the kalpa is without arising, and the present time is without ceasing, which is a metaphor for no truth and no speaking (ineffable). The use of the lotus to illustrate the subtlety of the realm ends here.
Next, further metaphors for the nine subtleties: the inherent nature within is a metaphor for the subtlety of wisdom (Jnana-maya), the inherent nature of the curled lotus leaf is a metaphor for the subtlety of emptiness-wisdom (Sunyata-jnana-maya), the inherent nature of the stamen leaf is a metaphor for the subtlety of provisional wisdom (Prajnaparamita-jnana-maya), the inherent nature of the four subtle particles of the lotus platform is a metaphor for the subtlety of the middle wisdom (Madhyama-jnana-maya). These three inherent natures are metaphors for the subtlety of the one mind and three wisdoms (Eka-citta-tri-jnana-maya).
Although the lotus seed is small, it possesses roots, stems, flowers, and leaves, which is a metaphor for the subtlety of practice (Karma-maya). The stem is compassion (Karuna), the leaf is wisdom (Prajna), the stamen is samadhi (Samadhi), and the opening is liberation (Moksha). Furthermore, the leaves are used to represent the three kinds of loving-kindness: the green leaf covering the water is a metaphor for loving-kindness towards sentient beings (Sattva-alambana-maitri); the yellow leaf covering the water is a metaphor for loving-kindness towards the Dharma (Dharma-alambana-maitri); leaning on the leaf is a metaphor for unconditional loving-kindness (Niralambana-maitri). If the lotus leaf emerges from the water, the lotus will be born soon, unconditional loving-kindness will be accomplished, and the prediction of enlightenment will be near. Furthermore, the roots, flowers, seeds, and leaves benefit people and bees, which is giving (Dana), the fragrance is morality (Sila), growing in the mud without being defiled is patience (Kshanti), growth is diligence (Virya), gentleness and moisture is meditation (Dhyana), and not being stained is wisdom (Prajna). All of these are metaphors for the subtlety of practice.
The lotus is used as a metaphor for the stage of principle-identity (Li-ji-wei): the sprout piercing the skin is the coarse dwelling stage (Cu-zhu-wei); the sprout emerging from the skin is the fine dwelling stage (Xi-zhu-wei); drilling into the mud is the stage of desire-determination (Yu-ding-wei); being level with the mud is the stage of non-arrival (Wei-dao-wei); emerging from the mud and being on the water is the stage of the four dhyanas (Si-chan-wei); dhyana is like water, which can wash away the dust of desires, growing in the water is a metaphor for the formless realm stage (Wu-se-wei); these are metaphors for the stage of contemplative practice lotus (Guan-xing-lian-hua-wei); emerging from the water is a metaphor for breaking through the views and thoughts delusions, the similar lotus is the ten faiths stage (Shi-xin-wei); being in the air, budding and about to bloom, is a metaphor for the ten dwelling stage (Shi-zhu-wei); the stamens and platform can be recognized, which is a metaphor for the ten practices stage (Shi-xing-wei); opening and closing with the sun is a metaphor for the ten dedications stage (Shi-hui-xiang-wei); the flower blooms and the lotus carries the bee
蝶，譬十地位；須葉零落，檯子獨在，譬休息眾行，妙覺圓滿，果上無事，真常湛然，此皆譬位妙也。
蓮有四微，譬真性軌；蓮房內虛，莖藕中空，譬觀照軌；臺房圍繞，譬資成軌。此譬三法乘妙也。
蓮成處空，影臨清水，譬顯機顯應；影臨濁水，譬冥機冥應；影臨風浪之水，譬亦冥亦顯機應。《大經》云：闇中樹影，夜影臨水，譬非冥非顯機應，此等譬感應妙也。
若風搖蓮華，東昂西倒，向南映北，下風則合，上風則開者，即譬東涌西沒、中涌邊沒等，此譬地動瑞。日暮華合，譬入定瑞。日出華開，譬說法瑞。遠望則紅，近望則白，赤華青葉，相映輝赫，譬放光瑞。流芳遍野，譬栴檀風瑞。蕊粖飄飏，譬天雨華瑞。風雨飄灑，翻珠相棠，譬天鼓自然鳴瑞。此等皆譬神通妙也。
華合未開，譬隱一乘，分別說三；華葉正開，譬會三歸一，但說一乘；華落蓮存，譬絕教冥理；若知如來常不說法乃名多聞，此等譬說法妙也。
從一藕邊更生一華，展轉復生無量蓮華，譬業生眷屬妙；從一蓮房墮子在泥，更生蓮華，展轉復生無量蓮華，譬神通眷屬妙；掘移彼藕，采彼蓮子，種於此池，蓮華熾盛，譬愿生眷屬妙；彼池飛來，如遊絲薄霧，入於此池，蓮華熾盛，譬應生眷屬妙。
魚
【現代漢語翻譯】 現代漢語譯本： 蝴蝶，比喻十地位（菩薩修行所經歷的十個階段）；蓮花凋謝，只剩下蓮臺，比喻停止一切修行活動，達到妙覺圓滿的境界，果位上無所事事，真常之性清澈明凈，這些都是比喻果位之妙。
蓮花具有四種細微之處，比喻真性法則；蓮房內部空虛，蓮莖蓮藕中空，比喻觀照法則；蓮臺蓮房相互圍繞，比喻資助成就的法則。這比喻三法乘之妙。
蓮花在空處顯現，倒影映在清水中，比喻顯現的機緣和顯現的感應；倒影映在濁水中，比喻隱晦的機緣和隱晦的感應；倒影映在有風浪的水中，比喻亦隱晦亦顯現的機緣和感應。《大經》（可能是指《大方廣佛華嚴經》）說：黑暗中樹的影子，夜晚的影子映在水中，比喻非隱晦非顯現的機緣和感應，這些都是比喻感應之妙。
如果風吹動蓮花，向東仰起向西倒下，向南映照向北，下風時花瓣合攏，上風時花瓣張開，這就比喻東邊涌現西邊消失、中間涌現邊緣消失等等，這比喻地動之瑞。日落時蓮花合攏，比喻入定之瑞。日出時蓮花開放，比喻說法之瑞。從遠處看是紅色，從近處看是白色，紅色的花朵和青色的葉子，相互輝映，比喻放光之瑞。香氣瀰漫田野，比喻栴檀風之瑞。花蕊飄揚，比喻天雨華之瑞。風雨飄灑，水珠翻滾，相互碰撞，比喻天鼓自然鳴響之瑞。這些都是比喻神通之妙。
花朵合攏尚未開放，比喻隱藏一乘（唯一佛乘），分別解說三乘（聲聞乘、緣覺乘、菩薩乘）；花朵和葉子完全開放，比喻會三歸一，只說一乘；花朵凋謝蓮蓬存在，比喻斷絕教化而暗合真理；如果知道如來從不說法才稱得上是多聞，這些都是比喻說法之妙。
從一根蓮藕旁邊又生出一朵蓮花，輾轉相生出無數蓮花，比喻由業力而生的眷屬之妙；從一個蓮房掉落蓮子在泥土中，又生出蓮花，輾轉相生出無數蓮花，比喻由神通而生的眷屬之妙；挖掘移植那邊的蓮藕，採摘那邊的蓮子，種植在這邊的池塘里，蓮花繁盛，比喻由願力而生的眷屬之妙；那邊的池塘飛來，像遊絲薄霧一樣，進入這邊的池塘里，蓮花繁盛，比喻由感應而生的眷屬之妙。
魚
【English Translation】 English version: Butterfly, is a metaphor for the Ten Bhumis (the ten stages of a Bodhisattva's practice); when the lotus leaves wither and fall, leaving only the lotus base, it is a metaphor for ceasing all activities and attaining the perfect enlightenment of Wonderful Enlightenment, where there is nothing to do on the fruit stage, and the true and constant nature is clear and serene. These are all metaphors for the wonder of the fruit stage.
The lotus has four subtle aspects, which are metaphors for the laws of true nature; the lotus chamber is empty inside, and the lotus stem and root are hollow, which are metaphors for the laws of contemplation; the lotus base and chamber surround each other, which is a metaphor for the laws of supportive accomplishment. This is a metaphor for the wonder of the Three Vehicles.
The lotus appears in empty space, and its reflection is cast on clear water, which is a metaphor for manifest opportunities and manifest responses; the reflection is cast on muddy water, which is a metaphor for hidden opportunities and hidden responses; the reflection is cast on water with wind and waves, which is a metaphor for opportunities and responses that are both hidden and manifest. The Great Sutra (possibly referring to the Avatamsaka Sutra) says: 'The shadow of a tree in the darkness, the shadow of the night reflected in the water,' is a metaphor for opportunities and responses that are neither hidden nor manifest. These are all metaphors for the wonder of responsiveness.
If the wind shakes the lotus flower, causing it to rise to the east and fall to the west, reflecting south and facing north, closing when the wind is downwind and opening when the wind is upwind, this is a metaphor for emerging in the east and disappearing in the west, emerging in the middle and disappearing at the edges, and so on. This is a metaphor for the auspicious sign of the earth shaking. When the sun sets, the lotus closes, which is a metaphor for the auspicious sign of entering samadhi. When the sun rises, the lotus opens, which is a metaphor for the auspicious sign of teaching the Dharma. From afar, it appears red; from nearby, it appears white. The red flowers and green leaves reflect each other brilliantly, which is a metaphor for the auspicious sign of emitting light. The fragrance spreads throughout the fields, which is a metaphor for the auspicious sign of sandalwood wind. The stamens flutter and scatter, which is a metaphor for the auspicious sign of heavenly rain of flowers. The wind and rain sprinkle, and the pearls of water roll and collide with each other, which is a metaphor for the auspicious sign of the heavenly drums sounding naturally. These are all metaphors for the wonder of supernatural powers.
When the flower is closed and not yet open, it is a metaphor for concealing the One Vehicle (the only Buddha Vehicle) and explaining the Three Vehicles (the Sravaka Vehicle, the Pratyekabuddha Vehicle, and the Bodhisattva Vehicle) separately; when the flower and leaves are fully open, it is a metaphor for uniting the Three Vehicles into One, speaking only of the One Vehicle; when the flower withers and the lotus seedpod remains, it is a metaphor for cutting off teaching and secretly conforming to the truth; if one knows that the Tathagata never speaks the Dharma, then one is called 'much-learned.' These are all metaphors for the wonder of teaching the Dharma.
From the side of one lotus root, another lotus flower grows, and countless lotus flowers grow in succession, which is a metaphor for the wonder of family members born from karma; from a lotus seedpod, lotus seeds fall into the mud, and lotus flowers grow again, and countless lotus flowers grow in succession, which is a metaphor for the wonder of family members born from supernatural powers; digging up and transplanting the lotus root from there, picking the lotus seeds from there, and planting them in the pond here, the lotus flowers flourish, which is a metaphor for the wonder of family members born from vows; flying from the pond there, like gossamer threads and thin mist, entering the pond here, the lotus flowers flourish, which is a metaphor for the wonder of family members born from responsiveness.
Fish
鱉噞喁其下，蜂蝶翔集其上，譬眾生果報清涼之妙益；見者歡喜，譬于因益；採用其葉，譬三草益；採用其華，譬妙小樹益；採用其蓮，譬妙大樹益；採用其藕，譬妙實事益。此等譬功德利益。
如是等譬及余無量譬喻，以譬跡中十妙(云云)。
次、譬本者，譬如一池蓮華始熟，熟已墮落，投于泥水，方復生長，乃至成熟，如是展轉更生熟，歲月既積，遂遍大池，華田佈滿。佛亦如是，本初修因證果已竟，為眾生故更起方便，在生死中，示初發心，復示究竟。數數生滅，無數百千，本地垂應，俯同凡俗，更修五行。烏蓮更生莖葉，譬更修聖行；蓮子四微，稍稍增長，譬更修天行；荷葉始生，譬更修梵行；蓮子墮泥，譬同諸惡更修病行；蓮芽始萌，譬同小善，更修嬰兒行。如是三世益物，不可稱計，遍滿法界，無非分身、垂跡、開跡、廢跡等益(云云)。若非蓮華，何由遍喻上來諸法？法、譬雙辨，故稱妙法蓮華也。
妙法蓮華經玄義卷第七下 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第八上
天臺智者大師說
第二、釋通名者，
「經」一字也，具存胡音，應云「薩達磨分陀利修多羅」。薩達磨，此翻妙法；分陀利，此翻蓮華，
【現代漢語翻譯】 現代漢語譯本 小魚在下面嬉戲，蜜蜂蝴蝶在上面飛舞聚集，這譬如眾生獲得果報的清涼美妙利益；見到的人歡喜，譬如因的利益；採用蓮葉，譬如三草的利益；採用蓮花，譬如妙小樹的利益；採用蓮蓬，譬如妙大樹的利益；採用蓮藕，譬如妙實事的利益。這些譬喻都是關於功德利益。 像這樣以及其他無量的譬喻，都是用蓮花的譬喻來闡釋跡中的十妙（此處省略具體內容）。 其次，譬喻本，譬如一個池塘里的蓮花開始成熟，成熟后掉落，投入泥水中，又重新生長，乃至再次成熟，這樣輾轉不斷地生長成熟，時間長了，就遍佈整個池塘，蓮花田佈滿了。佛也是這樣，本來最初修因證果已經完成，爲了眾生的緣故，再次發起方便，在生死輪迴中，示現最初發心，又示現究竟圓滿。無數次地生滅，無數百千次，從本地垂跡應化，俯同凡夫俗子，再次修行五行。烏蓮再次生長莖葉，譬如再次修行聖行；蓮子中的四微，慢慢增長，譬如再次修行天行；荷葉開始生長，譬如再次修行梵行；蓮子掉入泥中，譬如與各種惡行相同，再次修行病行；蓮芽開始萌發，譬如同小善一樣，再次修行嬰兒行。像這樣三世利益眾生，不可稱量計算，遍滿整個法界，無非是分身、垂跡、開跡、廢跡等等利益（此處省略具體內容）。如果不是蓮花，又怎麼能夠普遍地譬喻上面所說的各種法呢？法和譬喻雙重辨析，所以才稱為妙法蓮華。 《妙法蓮華經玄義》卷第七下 大正藏第 33 冊 No. 1716 《妙法蓮華經玄義》 《妙法蓮華經玄義》卷第八上 天臺智者大師說 第二，解釋通名： 『經』一個字，如果完整地用胡語發音，應該說『薩達磨分陀利修多羅』（Saddharma-pundarika-sutra）。薩達磨（Saddharma），這裡翻譯為妙法；分陀利（Pundarika），這裡翻譯為蓮華。
【English Translation】 English version Small fish play below, while bees and butterflies flutter and gather above, which is like the wonderful and cool benefits of the retribution of sentient beings; those who see it rejoice, which is like the benefit of the cause; using its leaves is like the benefit of the three grasses; using its flowers is like the benefit of the wonderful small tree; using its lotus is like the benefit of the wonderful large tree; using its lotus root is like the benefit of the wonderful real event. These metaphors are all about the benefits of merit and virtue. Such and other countless metaphors are used to explain the ten mysteries in the traces using the lotus metaphor (details omitted here). Next, the metaphor of the origin: it is like a lotus flower in a pond that begins to ripen, and after ripening, it falls and enters the mud, and then grows again, until it ripens again. In this way, it grows and ripens repeatedly, and over time, it spreads throughout the pond, and the lotus field is filled. The Buddha is also like this: originally, the initial cultivation of the cause and the attainment of the fruit had already been completed, but for the sake of sentient beings, he again initiated expedient means, and in the cycle of birth and death, he manifested the initial aspiration and also manifested the ultimate perfection. Countless times of birth and death, countless hundreds of thousands of times, from the original ground, he lowered his traces and responded, condescending to be the same as ordinary people, and again cultivated the five aggregates. The dark lotus grows stems and leaves again, which is like cultivating the holy practice again; the four subtle elements in the lotus seeds gradually increase, which is like cultivating the heavenly practice again; the lotus leaves begin to grow, which is like cultivating the Brahma practice again; the lotus seeds fall into the mud, which is like being the same as various evil deeds, and cultivating the practice of illness again; the lotus buds begin to sprout, which is like being the same as small good deeds, and cultivating the practice of infancy again. In this way, benefiting beings in the three worlds is immeasurable and incalculable, filling the entire Dharma realm, and is nothing but the benefits of incarnation, lowering traces, opening traces, abolishing traces, and so on (details omitted here). If it were not for the lotus flower, how could the various dharmas mentioned above be universally metaphorized? The Dharma and the metaphor are analyzed in both ways, so it is called the Wonderful Dharma Lotus Flower. 《The Profound Meaning of the Lotus Sutra》 Volume 7, Part 2 Taisho Tripitaka Volume 33 No. 1716 《The Profound Meaning of the Lotus Sutra》 《The Profound Meaning of the Lotus Sutra》 Volume 8, Part 1 Said by Great Master Zhiyi of Tiantai Second, explaining the common name: The single word 『Sutra』 (經), if fully pronounced in the Hu language (foreign language), should be 『Saddharma-pundarika-sutra』. Saddharma (薩達磨) is translated here as Wonderful Dharma; Pundarika (分陀利) is translated here as Lotus Flower.
已如上釋；修多羅，或云修單蘭，或云修妒路。彼方楚夏，此土翻譯不同，或言無翻，或言有翻。釋此為五：一、明無翻。二、明有翻。三、和融有無。四、曆法明經。五、觀心明經。
言無翻者，彼語多含，此語單淺，不可以單翻覆，應留本音。而言「經」者，開善云：非正翻也，但以此代彼耳。此間聖說為經，賢說子史；彼聖稱經，菩薩稱論；既不可翻，宜以此代彼，故稱經也。既不可翻而含五義：一、法本，亦云出生。二云微發，亦云顯示。三雲涌泉。四云繩墨。五云結鬘。今只作五義不可翻，今於一中作三，三五十五義：一、教本。二、行本。三、義本。今廣釋之。
言法本者，一切皆不可說，以四悉檀因緣則有言說：世界悉檀說，則為教本；為人、對治，則為行本；第一義悉檀，則為義本。所言教本者，金口所說一言為本，流出無量言教。若通、若別，當時被物，聞即得道。故經言：一一修多羅，復有無量修多羅以為眷屬。若後人不解，菩薩以佛教為本，作通論、別論，申通、別經，令佛意不壅，尋者得道，良由其論有本故也。諸外道等，雖有所說，不與修多羅合，戲論無本，不能得道。經是行本者，示人無諍法，導達通塞，開明眼目，救治人病，如教修行，則起通別諸行，從此至彼，入清涼
池，至甘露地泥洹真法寶，眾生從種種門入，故知經是行本。經是義本者，尋一句詮於一義，尋無量句詮無量義，或尋一句詮于無量義，尋無量句詮於一義，若通、若別尋詮會入，故經是義本。束此三種為法門者，教本即是聞慧，行本即是思慧，義本是修慧，見真法本之義，尚已多含，故不可翻也。或言出生，例此可知。
二、含微發者，佛以四悉檀說，言辭巧妙，次第詮量初、中、后善，圓滿具足，如大海水漸漸轉深。聞教之者，初聞世界悉檀，次第領受，分別法相，微有解生，漸漸增長，明練通達。又遍讀諸異論，廣知智者意，多聞強識，以至成佛，就此即約教論微發。初聞為人、對治，即能起行，始人天小行，次戒定慧入無漏行，見道修道，遂證無學。從小入大，終於妙覺，是約行論微發。初聞第一義悉檀，展轉增廣，入于聞、思，暖、頂、世第一。次、入見諦，得真第一義；次、入修道至無學，從小入大，見似真中道，起自毫末，終成合抱也。束此三發為法門者，依小乘，即三種解脫髮；依大乘初住中，有教發是般若，行發即如來藏，理髮是實相。微發已自多含，故不可翻也。
三、含涌泉者，從譬為名也。佛以四悉檀說法，文義無盡，法流不絕。若聞世界，說一句解無量句，月四月至歲，如風
【現代漢語翻譯】 現代漢語譯本：池，到達甘露地（Amritabhumi，不死之地）泥洹（Nirvana，涅槃）真法寶，眾生從各種門徑進入，因此可知經是行（實踐）的根本。經是義（意義）的根本，在於尋找一句經文詮釋一個意義，尋找無量句經文詮釋無量意義，或者尋找一句經文詮釋無量意義，尋找無量句經文詮釋一個意義，無論是通途還是別途，尋找詮釋都能匯入，因此經是義的根本。將這三種根本歸納為法門，教本（教義的根本）就是聞慧（聽聞佛法所生的智慧），行本（實踐的根本）就是思慧（思考佛法所生的智慧），義本（意義的根本）就是修慧（修行佛法所生的智慧），見到真法根本的意義，已經包含很多，所以不可翻譯。或者說是出生，依此類推可知。 二、含微發者，佛以四悉檀（四種成就）說法，言辭巧妙，次第詮釋初善、中善、后善，圓滿具足，如大海水漸漸轉深。聽聞教法的人，初聞世界悉檀（隨順世間的成就），次第領受，分別法相，稍微產生理解，漸漸增長，明瞭通達。又廣泛閱讀各種異論，廣泛瞭解智者的意圖，多聞強記，以至成佛，就此而言，這是從教義上論述微發。初聞為人悉檀（為人而設的成就）、對治悉檀（對治煩惱的成就），就能開始修行，開始人天小行，然後通過戒定慧進入無漏行，見道修道，最終證得無學。從小入大，最終達到妙覺，這是從修行上論述微發。初聞第一義悉檀（究竟真理的成就），逐漸增廣，進入聞、思，暖、頂、世第一。其次，進入見諦（證悟真理），得到真第一義；其次，進入修道直至無學，從小入大，見到相似的真中道，起于毫末，最終長成合抱之木。將這三種發歸納為法門，依據小乘，就是三種解脫髮；依據大乘，在初住中，有教發是般若（Prajna，智慧），行發即如來藏（Tathagatagarbha，如來藏），理髮是實相（Reality，實相）。微發已經包含很多，所以不可翻譯。 三、含涌泉者，從譬喻而得名。佛以四悉檀說法，文義無盡，法流不絕。如果聽聞世界悉檀，說一句能理解無量句，從四月到一年，如風
【English Translation】 English version: Pool, reaching the Amritabhumi (land of immortality) and Nirvana (true treasure of Dharma), sentient beings enter through various gates, hence it is known that the Sutra is the root of practice. The Sutra is the root of meaning, in that seeking one sentence explains one meaning, seeking immeasurable sentences explains immeasurable meanings, or seeking one sentence explains immeasurable meanings, seeking immeasurable sentences explains one meaning, whether it is a common path or a separate path, seeking explanation can converge, therefore the Sutra is the root of meaning. Summarizing these three roots as Dharma gates, the root of teaching is Shrutamayi Prajna (wisdom born from hearing the Dharma), the root of practice is Chintamayi Prajna (wisdom born from thinking about the Dharma), the root of meaning is Bavanmayi Prajna (wisdom born from cultivating the Dharma), seeing the meaning of the true Dharma root already contains much, so it cannot be translated. Or it is said to be birth, and it can be known by analogy. Two, containing subtle development, the Buddha speaks with the four Siddhanthas (four accomplishments), the words are skillful, sequentially explaining the initial goodness, middle goodness, and final goodness, complete and perfect, like the ocean water gradually deepening. Those who hear the teachings, initially hear the Lokasiddhanta (accomplishment in accordance with the world), sequentially receive, distinguish the characteristics of the Dharma, slightly generate understanding, gradually increase, clearly understand and penetrate. Also, widely read various heterodoxies, widely understand the intentions of the wise, hear much and remember strongly, to the point of becoming a Buddha, in this regard, this is discussing subtle development from the perspective of doctrine. Initially hearing the Purushasiddhanta (accomplishment designed for people), Pratipakshasiddhanta (accomplishment to counteract afflictions), one can begin to practice, beginning with small practices of humans and devas, then entering the Anashrava (non-outflow) practice through morality, concentration, and wisdom, seeing the path and cultivating the path, finally attaining the state of No More Learning. From small to large, finally reaching Wonderful Enlightenment, this is discussing subtle development from the perspective of practice. Initially hearing the Prathamarthasiddhanta (accomplishment of ultimate truth), gradually increasing and expanding, entering hearing, thinking, warmth, peak, and the highest in the world. Next, entering the Darshanamarga (path of seeing), obtaining the true ultimate meaning; next, entering the Bhavanamarga (path of cultivation) until No More Learning, from small to large, seeing the similar true Middle Way, starting from a tiny sprout, finally growing into a tree that can be embraced. Summarizing these three developments as Dharma gates, according to the Hinayana, it is the three types of liberation development; according to the Mahayana, in the initial stage of dwelling, there is teaching development which is Prajna (wisdom), practice development which is Tathagatagarbha (Buddha-nature), and principle development which is Reality. Subtle development already contains much, so it cannot be translated. Three, containing a gushing spring, named from a metaphor. The Buddha speaks with the four Siddhanthas, the meaning of the text is endless, and the flow of Dharma is continuous. If one hears the Lokasiddhanta, saying one sentence can understand immeasurable sentences, from April to a year, like the wind
于空中，自在無障礙，說初心解，已如涌泉，何況後心！何況如來！猶如石泉流潤遍益也！若聞為人、對治，起無量行，恒沙佛法，種種法門，一行無量行，入善境界，登八正直道。若聞第一義，理若虛空，虛空之法，不可格量、遍一切處，是名義涌泉。束此為法門者，教泉是法無礙辯，行泉即辭無礙辯，義泉即義無礙辯。樂說通三處，涌泉已自多含，故不可翻也。
四、含繩墨者，佛以四悉檀說。初聞世界，裁愛見之邪教，不為邪風倒惑，得入正轍，即教繩墨也。若聞為人、對治，遠離非道，入好正濟道品之路，即行繩墨也。若聞第一義，裁愛見此岸，得至彼岸，不保生死亦不住無為，即義繩墨。束此為法門者，教裁邪即是正語；行裁邪即正業、正精進、正念、正定等；義裁邪即正見、正思惟等。繩墨已自多含，故不可翻。
五、含結鬘者，結教行理，如結華鬘，令不零落。世界悉檀結佛言教不零落，為人、對治結眾行不零落，第一義結義理不零落。束此為法門者，結教成口無失，結行即身無失，結義即意無失，亦是三種共智慧行，亦是三陀羅尼。教不零落是聞持陀羅尼，行不零落行陀羅尼，義不零落即總持陀羅尼。若作嚴身釋者，即是約教名智慧莊嚴，約行名福德莊嚴，約義即是所莊嚴。所莊嚴即是
【現代漢語翻譯】 現代漢語譯本： 在空中，自在無礙，所說的初心解悟，已經像涌泉一樣，何況是後來的心境！何況是如來（Tathagata，佛的稱號）的境界！就像石縫中的泉水流淌，滋潤利益一切！如果聽聞為人（為特定對像說法）、對治（針對問題解決）的教法，發起無量的修行，像恒河沙數一樣多的佛法，種種的法門，一行即是無量行，進入善良的境界，登上八正道。如果聽聞第一義（ परमार्थ satya， ultimate truth），其理猶如虛空，虛空的法則，不可估量、遍及一切處，這就是義涌泉。將這些歸納為法門，教泉是法無礙辯（pratibhāna，unobstructed eloquence in Dharma），行泉是辭無礙辯（unobstructed eloquence in expression），義泉是義無礙辯（unobstructed eloquence in meaning）。樂說（skillful speech）貫通三處，涌泉本身已經包含很多，所以不可翻譯。 四、含繩墨者，佛以四悉檀（catuḥ-siddhānta，four kinds of correct understanding）說法。最初聽聞世界悉檀（lokasiddhānta，worldly truth），裁斷愛見（attachment and wrong views）的邪教，不被邪風迷惑顛倒，得以進入正道，這就是教繩墨。如果聽聞為人、對治的教法，遠離不正之道，進入良好正直的道品之路，這就是行繩墨。如果聽聞第一義，裁斷愛見此岸，得以到達彼岸（the other shore，涅槃），不執著于生死，也不安住于無為（non-action），這就是義繩墨。將這些歸納為法門，教裁斷邪見就是正語（right speech）；行裁斷邪見就是正業（right action）、正精進（right effort）、正念（right mindfulness）、正定（right concentration）等；義裁斷邪見就是正見（right view）、正思惟（right thought）等。繩墨本身已經包含很多，所以不可翻譯。 五、含結鬘者，將教、行、理結合起來，如同編結花鬘，使其不零落。世界悉檀使佛的言教不零落，為人、對治使眾多的修行不零落，第一義使義理不零落。將這些歸納為法門，結合教法成就口無失，結合修行成就身無失，結合義理成就意無失，這也是三種共同的智慧行，也是三陀羅尼（dhāraṇī，mantra）。教法不零落是聞持陀羅尼（hearing and retaining dhāraṇī），修行不零落是行陀羅尼（practice dhāraṇī），義理不零落是總持陀羅尼（all-embracing dhāraṇī）。如果從莊嚴自身來解釋，就是從教法來說是智慧莊嚴，從修行來說是福德莊嚴，從義理來說就是所莊嚴。所莊嚴就是...
【English Translation】 English version: In the sky, free and unobstructed, the initial understanding spoken of is already like a gushing spring, how much more so the later states of mind! How much more so the realm of the Tathagata (Buddha's title)! It is like a stone spring flowing, moistening and benefiting all! If one hears the teachings for individuals (speaking to specific audiences) and antidotes (addressing problems), and initiates immeasurable practices, as numerous as the sands of the Ganges, various Dharma gates, one practice being immeasurable practices, entering good realms, ascending the Noble Eightfold Path. If one hears the First Principle (Paramārtha satya, ultimate truth), its principle is like space, the law of space, immeasurable and pervading all places, this is called the Spring of Meaning. Summarizing these as Dharma gates, the Spring of Teaching is unobstructed eloquence in Dharma (pratibhāna), the Spring of Practice is unobstructed eloquence in expression, and the Spring of Meaning is unobstructed eloquence in meaning. Skillful speech (leisurely speech) permeates the three places, and the Spring itself already contains much, so it cannot be translated. Four, containing the plumb line, the Buddha speaks with the Four Siddhantas (catuḥ-siddhānta, four kinds of correct understanding). Initially hearing the Worldly Truth (lokasiddhānta), cutting off the heretical teachings of attachment and wrong views, not being confused and misled by heretical winds, one can enter the right path, this is the Teaching Plumb Line. If one hears the teachings for individuals and antidotes, staying away from the wrong path, entering the path of good and upright qualities, this is the Practice Plumb Line. If one hears the First Principle, cutting off the shore of attachment and wrong views, one can reach the other shore (Nirvana), not clinging to birth and death, nor dwelling in non-action, this is the Meaning Plumb Line. Summarizing these as Dharma gates, cutting off heresy in teaching is Right Speech; cutting off heresy in practice is Right Action, Right Effort, Right Mindfulness, Right Concentration, etc.; cutting off heresy in meaning is Right View, Right Thought, etc. The plumb line itself already contains much, so it cannot be translated. Five, containing the garland maker, combining teaching, practice, and principle, like weaving a flower garland, so that it does not fall apart. The Worldly Truth ensures that the Buddha's teachings do not fall apart, the teachings for individuals and antidotes ensure that the many practices do not fall apart, and the First Principle ensures that the meaning does not fall apart. Summarizing these as Dharma gates, combining teaching achieves no loss of speech, combining practice achieves no loss of body, combining meaning achieves no loss of mind, these are also three common wisdom practices, and also three Dharanis (dhāraṇī, mantra). The teaching not falling apart is the Hearing and Retaining Dharani, the practice not falling apart is the Practice Dharani, and the meaning not falling apart is the All-Embracing Dharani. If explained from the perspective of adorning oneself, it means that from the teaching perspective it is wisdom adornment, from the practice perspective it is merit adornment, and from the meaning perspective it is what is adorned. What is adorned is...
法身，為定慧莊嚴也。一切眾生皆有法身，法身體素，天龍之所忽劣，若修學定慧，莊嚴法身，則一切見敬也。
舊云：經含五義，今則經含十五義，豈可單漢翻胡，名含之釋如此(云云)。
訓者訓常，今釋其訓。天魔外道不能改壞，名為教常。真正無雜，無能逾過，名為行常。湛然不動，決無異趣，名為理常。又訓法者，法可軌，行可軌，理可軌。今直釋訓已含六義，況胡言重複，而可單翻耶？
二、言有翻者，亦為五：
一、翻為經，經由為義，由聖人心口故。今亦隨而釋之，謂教由、行由、理由。一切修多羅、一切通別論、一切疏記等，皆由聖人心口，是名教由。一切契理行、一切相似行、一切信行法行，皆由聖人心口，故以行為由。一切世間義、一切出世義、一切方便義、一切究竟義，皆由聖人心口，故以義為由。教由世界，行由為人、對治，義由第一義悉檀。
又言經者緯義，如世絹經，以緯織之，龍鳳文章成。佛以世界悉檀說經，菩薩以世界緯織，經緯合故賢聖文章成。又約行論經緯，慧行為經，行行為緯，經緯合故，八正文章成。又約理論經緯者，詮真為經，詮俗為緯，經緯合故，二諦文章成。
二、翻為契者，契緣、契事、契義。世界說是契緣；隨宜說是契
【現代漢語翻譯】 現代漢語譯本 法身，是指通過禪定和智慧來莊嚴自身。一切眾生都具有法身，但法身的本質往往被天龍所輕視。如果修習禪定和智慧，以此來莊嚴法身，那麼一切眾生都會尊敬你。
過去說：『經』包含五種含義，現在說『經』包含十五種含義，怎麼能簡單地用漢字翻譯胡語，而像這樣解釋名稱的含義呢（等等）。
『訓』的含義是常，現在解釋它的含義。天魔外道不能改變或破壞它，這叫做『教常』。純正無雜，沒有能超越的，這叫做『行常』。湛然不動，絕對沒有其他歧途，這叫做『理常』。又，『訓』的含義是法則，行為可以遵循法則，道理可以遵循法則。現在直接解釋『訓』已經包含了六種含義，何況胡語重複，怎麼能簡單地翻譯呢？
二、說到翻譯，也有五種情況：
一、翻譯為『經』，『經』的含義是『由』，因為出自聖人的心口。現在也隨之解釋，即教義的由來、行為的由來、道理的由來。一切修多羅（Sutra，經）、一切通別論（解釋經文的論著）、一切疏記（對論著的註釋）等，都出自聖人的心口，這叫做『教由』。一切符合真理的行為、一切相似的行為、一切信行法行，都出自聖人的心口，所以以行為由來。一切世間義、一切出世義、一切方便義、一切究竟義，都出自聖人的心口，所以以義為由來。教義的由來在於世界悉檀（Lokasamvrti-satya，世俗諦），行為的由來在於為人、對治，義的由來在於第一義悉檀（Paramartha-satya，勝義諦）。
又說『經』的含義是『緯』，就像世間的絲絹，用緯線來編織，形成龍鳳的圖案。佛用世界悉檀（Lokasamvrti-satya，世俗諦）來說經，菩薩用世界悉檀（Lokasamvrti-satya，世俗諦）來編織，經緯結合，所以形成賢聖的文章。又從行為方面來說經緯，智慧的行為是經，實踐的行為是緯，經緯結合，所以形成八正道（Aryastangika-marga，八正道）的文章。又從理論方面來說經緯，詮釋真諦是經，詮釋俗諦是緯，經緯結合，所以形成二諦（Dva-satya，二諦）的文章。
二、翻譯為『契』，『契』是契合因緣、契合事相、契合義理。用世界悉檀（Lokasamvrti-satya，世俗諦）來說是契合因緣；隨順適宜的說是契合
【English Translation】 English version The Dharmakaya (法身), is adorned by Samadhi (定) and Prajna (慧). All sentient beings possess the Dharmakaya (法身), but the essence of the Dharmakaya (法身) is often overlooked by Devas (天) and Nagas (龍). If one cultivates Samadhi (定) and Prajna (慧) to adorn the Dharmakaya (法身), then all will respect you.
In the past, it was said that 'Sutra' (經) contains five meanings, but now it is said that 'Sutra' (經) contains fifteen meanings. How can one simply translate the Hu (胡, non-Chinese languages) language into Han (漢, Chinese) language and explain the meaning of the name in this way (etc.)?
The meaning of 'Xun' (訓) is constancy, now explaining its meaning. Heavenly demons and external paths cannot change or destroy it, this is called 'Teaching Constancy' (教常). Pure and without impurities, with nothing able to surpass it, this is called 'Practice Constancy' (行常). Serene and unmoving, with absolutely no other divergent paths, this is called 'Principle Constancy' (理常). Furthermore, the meaning of 'Xun' (訓) is a rule, behavior can follow the rule, and reasoning can follow the rule. Now, directly explaining 'Xun' (訓) already contains six meanings, how much more so when the Hu (胡) language repeats, how can it be simply translated?
Two, when it comes to translation, there are also five situations:
One, translating as 'Jing' (經, Sutra), the meaning of 'Jing' (經) is 'from' (由), because it comes from the mind and mouth of the sage. Now, also following this, it is explained as the origin of teachings, the origin of practice, and the origin of principles. All Sutras (修多羅), all treatises explaining the Sutras (通別論), all commentaries on the treatises (疏記), etc., all come from the mind and mouth of the sage, this is called 'Teaching Origin' (教由). All actions that accord with truth, all similar actions, all actions of faith and Dharma, all come from the mind and mouth of the sage, therefore practice is taken as the origin. All worldly meanings, all transcendental meanings, all expedient meanings, all ultimate meanings, all come from the mind and mouth of the sage, therefore meaning is taken as the origin. The origin of teachings lies in Lokasamvrti-satya (世界悉檀, conventional truth), the origin of practice lies in benefiting people and counteracting afflictions, and the origin of meaning lies in Paramartha-satya (第一義悉檀, ultimate truth).
Furthermore, it is said that the meaning of 'Jing' (經, Sutra) is 'weft' (緯), like worldly silk, which is woven with weft threads to form patterns of dragons and phoenixes. The Buddha speaks the Sutra (經) using Lokasamvrti-satya (世界悉檀, conventional truth), and the Bodhisattvas weave with Lokasamvrti-satya (世界悉檀, conventional truth), and when the warp and weft combine, the writings of the sages are formed. Also, speaking of warp and weft in terms of practice, the practice of wisdom is the warp, and the practice of action is the weft, and when the warp and weft combine, the writings of the Eightfold Path (Aryastangika-marga, 八正道) are formed. Also, speaking of warp and weft in terms of theory, explaining the true truth is the warp, and explaining the conventional truth is the weft, and when the warp and weft combine, the writings of the Two Truths (Dva-satya, 二諦) are formed.
Two, translating as 'Qi' (契, accord), 'Qi' (契) is according with conditions, according with phenomena, and according with principles. Speaking with Lokasamvrti-satya (世界悉檀, conventional truth) is according with conditions; speaking in accordance with suitability is according with
生善；隨對治說是契破惡，是為契事；隨第一義說，是契義。
三、翻法本者，即教、行、理本，如前釋(云云)。
四、翻線者，線貫持教、行、理，令不零落，嚴身等義如前釋。又線能縫義，縫教使章句次第，堪可說法。如支佛不值十二部線，不能說法，世智辯聰亦不得經線，正語不成。又線能縫行，依經則行正，違經則行邪。又縫理者，理所不印，墮六十二邪；理所印者，會一究竟道也。
五、翻善語教，亦是善行教，亦是善理教。世界悉檀說即善語教；為人、對治即善行教；第一義說即善理教。是名修多羅有五種翻也。
三、和融有無者，昔佛法初度，胡漢未明，言無翻者，乃是河西群學所傳。晚人承用，加以此代彼，今傳譯煥爛，方言稍通，豈茍執無翻，猶以多含為解？若多含者，何局五耶？若有翻者，以何為正？義寧種種，翻那得多？若翻修多羅為經者，修多羅有九，謂通別修多羅藏等，何不見周正十二部中經部，三藏中有經藏耶？若翻為契法本等者，亦應改正十二部中有契部、法本部、線部、善語、教部，三藏中應有線等藏，彼諸處皆不從此翻，何獨通修多羅耶？《釋論》云：「般若尊重，智慧輕薄，何得用輕翻重？」若爾，即是無翻家證。夫實相尊重不可說，遂得作胡言而
【現代漢語翻譯】 現代漢語譯本：生起善法；隨順對治法說是『契破惡』，這是『契事』的含義；隨順第一義諦說是『契義』。 翻譯法本，就是翻譯教本、行本、理本，如同前面解釋的那樣。 翻譯線，線貫穿並維繫教、行、理，使之不散落，莊嚴自身等含義如同前面解釋的那樣。而且線能夠縫合意義，縫合教義使章句次第井然，可以用來說法。例如辟支佛沒有遇到十二部經的線，就不能說法，世俗的聰明辯才也得不到經線，正確的言語就不能成立。而且線能夠縫合修行，依據經典修行就是正行，違背經典修行就是邪行。而且縫合理，不被真理印證的，就會墮入六十二種邪見；被真理印證的，就會匯歸於唯一究竟的道路。 翻譯善語教，也就是翻譯善行教，也就是翻譯善理教。用世界悉檀（Lokasamanya，世間共許的常識和表達方式）來說就是善語教；用為人悉檀（Purushasamanya，針對不同根器的人施教）和對治悉檀（Pratipakshasamanya，用以對治煩惱的教法）來說就是善行教；用第一義悉檀（Paramarthasamanya，從究竟真理的角度闡述佛法）來說就是善理教。這就是修多羅（Sutra，佛經）有五種翻譯。 關於調和『有翻譯』和『無翻譯』的觀點，過去佛法剛傳入中國時，胡語和漢語還不明確，說『無翻譯』的，是河西一帶學者所傳的。後來的人沿用，用這個代替那個，現在翻譯已經很完善，方言也逐漸通達，怎麼能固執地認為『無翻譯』，還用『多含』來解釋呢？如果說『多含』，為什麼只侷限於五種翻譯呢？如果說『有翻譯』，以什麼為標準呢？義寧（Yining，人名）的各種翻譯，哪種翻譯得更多呢？如果把修多羅（Sutra，佛經）翻譯為『經』，修多羅有九種，包括通修多羅藏和別修多羅藏等，為什麼不見周正的十二部經中有經部，三藏（Tripitaka，佛教經典的總稱，分為經藏、律藏和論藏）中有經藏呢？如果翻譯為『契法本』等，也應該改正十二部經中有契部、法本部、線部、善語教部，三藏中應該有線藏等，那些地方都不這樣翻譯，為什麼只針對修多羅呢？《釋論》（Mahaprajnaparamita-sastra，大智度論）說：『般若（Prajna，智慧）是尊重的，智慧是輕薄的，怎麼能用輕薄的翻譯尊重的呢？』如果這樣說，就是『無翻譯』家的證據。實相（Tathata，事物的真實面貌）是尊重的，不可說，於是就可以用胡語來表達了嗎？
【English Translation】 English version: Generating goodness; according to the remedial truth, it is said to 'accord with breaking evil,' which is the meaning of 'accord with the matter'; according to the ultimate truth, it is 'accord with the meaning'. Translating the Dharma root is translating the root of teaching, practice, and principle, as explained before. Translating the thread, the thread connects and sustains teaching, practice, and principle, preventing them from falling apart. The meaning of adorning oneself, etc., is as explained before. Moreover, the thread can sew together meanings, sewing together teachings to make the chapters and verses orderly, suitable for expounding the Dharma. For example, a Pratyekabuddha (one who attains enlightenment on their own) who has not encountered the thread of the twelve divisions of scriptures cannot expound the Dharma, and worldly intelligence and eloquence cannot obtain the thread of the scriptures, so correct speech cannot be established. Moreover, the thread can sew together practice; practicing according to the scriptures is correct practice, and practicing against the scriptures is wrong practice. Moreover, sewing together principle, those not sealed by principle fall into the sixty-two heretical views; those sealed by principle converge on the one ultimate path. Translating good speech teaching is also translating good practice teaching, and also translating good principle teaching. Speaking according to the Lokasamanya (conventional truth) is good speech teaching; speaking according to the Purushasamanya (teaching tailored to individuals) and Pratipakshasamanya (teaching to counteract afflictions) is good practice teaching; speaking according to the Paramarthasamanya (ultimate truth) is good principle teaching. This is called the five kinds of translation of Sutra (Buddhist scriptures). Regarding harmonizing the views of 'having translation' and 'not having translation,' in the past, when Buddhism first entered China, the languages of the Hu (non-Chinese) people and Chinese were not clear. The saying of 'no translation' was transmitted by scholars in the Hexi region. Later people adopted it, using this to replace that. Now, translation is complete and brilliant, and dialects are gradually understood. How can one stubbornly insist on 'no translation' and still explain it as 'containing much'? If it means 'containing much,' why limit it to five kinds of translation? If it means 'having translation,' what is the standard? Among Yining's various translations, which translates more? If Sutra (Buddhist scriptures) is translated as 'scripture,' Sutra has nine kinds, including general Sutra Pitaka and specific Sutra Pitaka, etc. Why don't we see a Sutra section in the twelve divisions of scriptures and a Sutra Pitaka in the Tripitaka (the three collections of Buddhist scriptures: Sutra, Vinaya, and Abhidharma)? If it is translated as 'Dharma root that accords,' etc., then it should also be corrected to include a section of 'accordance,' a root of Dharma section, a thread section, and a good speech teaching section in the twelve divisions of scriptures, and there should be a thread Pitaka, etc., in the Tripitaka. Those places are not translated in this way, so why only target Sutra? The Shastra (Mahaprajnaparamita-sastra, Great Perfection of Wisdom Treatise) says, 'Prajna (wisdom) is respected, and intelligence is light, how can one use the light to translate the respected?' If so, that is evidence for the 'no translation' school. The Tathata (suchness, the true nature of things) is respected and cannot be spoken, so can it be expressed in the language of the Hu people?
說。何不得作漢語而翻？若不可翻，亦不可說，此即有翻家證。舊云：涅槃含三德，不可用滅度為翻。又梁武云：滅度小乘法，不可用翻大涅槃。此未必爾。經言有涅槃、大涅槃，亦應有滅度、大滅度。此經云：「如來滅度」，豈非大滅度？既以小滅度翻小涅槃，何得不以大滅度翻大涅槃？
若謂滅度偏，不含三德者，今作含釋，滅者即解脫，解脫必有其人，人即法身，法身不直身，必有靈智，靈智即般若。又大即法身，滅即解脫，度即般若。但標滅度，含三宛然，何得無翻耶？若執一言，則彼彼相是非，不達佛意，已如上說。
今和融有無，虛豁義趣。若言無翻，名含五義，於一一義更含三義，彌見其美；若作有翻，於一一翻亦具三義，轉益旨深；任彼有無，何所乖諍？《大經》云：「我終不與世間共諍。」世智說有，我亦說有；世智說無，我亦說無。如此通融，於二家無失，而有理存焉。複次，圓義無方，處處通入，乃如上說。若正翻名，世諦不得混濫，今且據一名以為正翻，亦不使二家有怨。何者？從古及今，譯胡為漢，皆題為經。若余翻是正，何不改作契線？若傳譯僉然，則經正明矣！若等是無翻，何不標微發、涌泉等？今正用經，于多含義強，含三法本、三微發、三涌泉、諸繩墨、結鬘等義，
【現代漢語翻譯】 現代漢語譯本：
有人說：『為什麼不能將梵語翻譯成漢語呢？』如果不能翻譯，那也就不能說，這正好證明了翻譯的必要性。過去有人說：《涅槃經》（Nirvana Sutra）包含三德（法身、般若、解脫），不能用『滅度』來翻譯。梁武帝也說：『滅度是小乘佛法的說法，不能用來翻譯大乘的《涅槃經》（Nirvana Sutra）。』這些說法未必正確。《經》中說有涅槃（Nirvana）、大涅槃（Maha-Nirvana），也應該有滅度、大滅度。這部經中說：『如來滅度』，難道不是大滅度嗎？既然用小滅度來翻譯小涅槃（Nirvana），為什麼不能用大滅度來翻譯大涅槃（Maha-Nirvana）呢？ 如果認為『滅度』的含義片面，不包含三德，現在可以這樣解釋：『滅』就是解脫，解脫必定有其主體，這個主體就是法身（Dharmakaya），法身（Dharmakaya）不僅僅是身體，必定有靈智，靈智就是般若（Prajna）。或者說，大就是法身（Dharmakaya），滅就是解脫，度就是般若（Prajna）。僅僅標出『滅度』，就宛然包含了三德，怎麼能說不能翻譯呢？如果拘泥於一個字，就會彼此爭論是非，不能理解佛的本意，這在前面已經說過了。 現在我們調和有和無的觀點，領會其中虛豁的義趣。如果說不能翻譯，『涅槃』這個名稱包含五種含義，每一種含義又包含三種含義，更加彰顯其美好；如果說可以翻譯，每一種翻譯也都具備三種含義，更加增添了旨意的深刻。任憑他們說有或說無，有什麼可爭論的呢？《大經》（Mahayana Sutra）說：『我終究不與世間人爭論。』世間的智慧說有，我也說有；世間的智慧說無，我也說無。這樣通融，對兩家都沒有損失，而真理卻存在其中。而且，圓融的義理沒有固定的方向，處處都可以進入，就像上面所說的那樣。如果正確地翻譯名稱，世俗的諦理就不會混淆，現在暫且根據一個名稱作為正確的翻譯，也不使兩家產生怨恨。為什麼呢？從古至今，將梵語翻譯成漢語，都題名為『經』。如果其他的翻譯是正確的，為什麼不改作『契經』或『線』呢？如果翻譯都是一樣的，那麼『經』這個名稱的正確性就很明顯了！如果都是不能翻譯的，為什麼不標為『微發』（subtle hair）、『涌泉』（bubbling spring）等等呢？現在正確地使用『經』，在於它包含多種含義，包含三法本、三微發、三涌泉、各種繩墨、結鬘等等含義。
【English Translation】 English version:
Someone says: 'Why can't Sanskrit be translated into Chinese?' If it cannot be translated, then it cannot be spoken either, which proves the necessity of translation. In the past, some said: 'The Nirvana Sutra contains the three virtues (Dharmakaya, Prajna, and Liberation), so 'extinction' cannot be used as a translation.' Emperor Wu of Liang also said: 'Extinction is a term of Hinayana Buddhism and cannot be used to translate the Mahayana Nirvana Sutra.' These statements are not necessarily correct. The Sutra says that there is Nirvana and Maha-Nirvana, so there should also be extinction and great extinction. This sutra says: 'The Tathagata enters extinction,' isn't that great extinction? Since small extinction is used to translate small Nirvana, why can't great extinction be used to translate great Nirvana? If it is thought that the meaning of 'extinction' is one-sided and does not contain the three virtues, it can now be explained as follows: 'Extinction' is liberation, and liberation must have its subject, which is the Dharmakaya. The Dharmakaya is not just the body, it must have spiritual wisdom, and spiritual wisdom is Prajna. Or, great is the Dharmakaya, extinction is liberation, and crossing over is Prajna. Merely indicating 'extinction' clearly contains the three virtues, so how can it be said that it cannot be translated? If one clings to one word, there will be disputes about right and wrong, and one will not be able to understand the Buddha's original intention, as has been said above. Now we reconcile the views of existence and non-existence, and understand the open and broad meaning. If it is said that it cannot be translated, the name 'Nirvana' contains five meanings, and each meaning contains three meanings, which further highlights its beauty; if it is said that it can be translated, each translation also has three meanings, which further adds to the depth of the meaning. Let them say existence or non-existence, what is there to argue about? The Mahayana Sutra says: 'I will never argue with the people of the world.' If worldly wisdom says existence, I also say existence; if worldly wisdom says non-existence, I also say non-existence. This kind of reconciliation does not cause loss to either side, and the truth exists within it. Moreover, the perfect meaning has no fixed direction, and can be entered everywhere, as mentioned above. If the name is translated correctly, worldly truth will not be confused. Now, let's take one name as the correct translation for the time being, so as not to cause resentment between the two sides. Why? From ancient times to the present, the translation of Sanskrit into Chinese has been titled 'Sutra'. If other translations are correct, why not change it to 'Agama' or 'Thread'? If the translations are all the same, then the correctness of the name 'Sutra' is obvious! If they are all untranslatable, why not mark them as 'subtle hair', 'bubbling spring', etc.? Now, the correct use of 'Sutra' lies in its containing multiple meanings, including the three Dharma roots, three subtle hairs, three bubbling springs, various ropes and ink, garlands, and so on.
亦含契、線、善語教、訓法、訓常等，無不攝在經一字中，余句亦如是。諸大小乘教，皆以經為通名故，不用余句也。
四、曆法明經者。若以經為正翻，何法是經？舊用三種：一用聲為經，如佛在世，金口演說，但有聲音詮辯，聽者得道，故以聲為經。《大品》云：「從善知識所聞也。」二、用色為經，若佛在世，可以聲為經，今佛去世，紙墨傳持，應用色為經。《大品》云：「從經卷中聞。」三、用法為經，內自思惟，心與法合，不由他教，亦非紙墨，但心曉悟，即法為經，故云：「修我法者，證乃自知(云云)。」三塵為經，施於此土。耳識利者，能于聲塵分別取悟，則聲是其經，于余非經。若意識利者，自能研心思惟取決，法是其經，于余非經。眼識利者，文字詮量而得道理，色是其經，于余非經。此方用三塵而已。餘三識鈍：鼻臭紙墨，則無所知；身觸經卷，亦不能解；舌啖文字，寧別是非？若他土亦用六塵，亦偏用一塵，如《凈名》曰：「以一食施於一切……于食等者，於法亦等；於法等者，于食亦等。」此即偏用舌根所對為經。或有國土，以天衣觸身即得道，此偏用觸為經。或見佛光明得道，此偏用色為經。或寂滅無言，觀心得道，此偏用意為經。如眾香土，以香為佛事，此偏用香為經。他方六
【現代漢語翻譯】 現代漢語譯本： 『亦含契、線、善語教、訓法、訓常等，無不攝在經一字中，余句亦如是。』這句話的意思是說，像『契』（契經，指符合真理的教義）、『線』（連線教義的線索）、『善語教』（善巧的言語教導）、『訓法』（訓誡之法）、『訓常』（日常的訓誡）等等，都包含在『經』這一個字裡面，其他的句子也是同樣的道理。各種大小乘的教義，都用『經』作為通用的名稱，所以不用其他的句子來代替。
『四、曆法明經者。若以經為正翻，何法是經？』這裡討論的是，如果把『經』作為正確的翻譯，那麼什麼法才能被稱為『經』呢？ 舊時的解釋有三種：第一種是用聲音作為『經』。例如佛陀在世的時候，用金口宣說佛法，只有聲音在詮釋辯論，聽的人因此而得道，所以用聲音作為『經』。《大品般若經》中說：『從善知識所聽聞的。』 第二種是用色相作為『經』。如果佛陀在世，可以用聲音作為『經』，現在佛陀已經去世，用紙墨來傳抄保持經典，就應該用色相作為『經』。《大品般若經》中說：『從經卷中聽聞。』 第三種是用法作為『經』。內心自己思考，心與法相合，不依靠其他的教導，也不是紙墨文字，只要內心領悟，那麼法就是『經』。所以說：『修行我的法的人，證悟只有自己知道。』 這三種塵境作為『經』，適用於我們這個世界。如果耳識敏銳的人，能夠從聲音塵境中分辨領悟，那麼聲音就是他的『經』，對於其他人就不是『經』。如果意識敏銳的人，自己能夠研究思考做出決斷，法就是他的『經』，對於其他人就不是『經』。如果眼識敏銳的人，通過文字的詮釋衡量而得到道理，色相就是他的『經』，對於其他人就不是『經』。我們這個世界只用這三種塵境而已。 其餘三種感官遲鈍：鼻子聞紙墨的味道，就什麼也不知道；身體接觸經卷，也不能理解；嘴巴吃文字，怎麼能分辨是非呢？如果其他的世界也用六塵，也只是偏用一種塵境，例如《維摩詰經》說：『用一份食物佈施給一切……對於食物平等，對於法也平等；對於法平等，對於食物也平等。』這就是偏用舌根所對的味塵作為『經』。 或者有的國土，用天衣接觸身體就得道，這是偏用觸覺作為『經』。或者看見佛的光明就得道，這是偏用色相作為『經』。或者寂滅無言，觀察心而得道，這是偏用意識作為『經』。例如眾香國土，用香作為佛事，這是偏用香氣作為『經』。其他的世界用六……
【English Translation】 English version: 『Also including precepts (Qi), threads (Xian), teachings of wholesome speech (Shanyu Jiao), instructive methods (Xun Fa), constant instructions (Xun Chang), etc., all are encompassed within the single word 『Sutra』 (Jing), and the remaining phrases are similar.』 This means that things like 『Qi』 (Qijing, referring to doctrines that conform to the truth), 『Xian』 (threads, the connecting threads of doctrines), 『Shanyu Jiao』 (teachings of skillful speech), 『Xun Fa』 (instructive methods), 『Xun Chang』 (daily instructions), etc., are all contained within the single word 『Sutra』 (Jing), and the remaining phrases follow the same principle. All teachings of the Great and Small Vehicles (Mahayana and Hinayana) use 『Sutra』 (Jing) as a common name, so other phrases are not used in its place.
『Four, those who clarify the Sutra through the calendar. If the Sutra is taken as the correct translation, then what Dharma is the Sutra?』 This discusses, if 『Sutra』 (Jing) is taken as the correct translation, then what Dharma can be called 『Sutra』? The old explanations are of three types: First, using sound as the Sutra. For example, when the Buddha was in the world, he expounded the Dharma with his golden mouth, and there was only sound explaining and debating, and those who listened attained the Way, so sound was used as the Sutra. The Mahaprajnaparamita Sutra (Da Pin) says: 『Heard from a good teacher.』 Second, using form as the Sutra. If the Buddha were in the world, sound could be used as the Sutra, but now that the Buddha has passed away, paper and ink are used to transmit and maintain the scriptures, so form should be used as the Sutra. The Mahaprajnaparamita Sutra (Da Pin) says: 『Heard from the scriptures.』 Third, using Dharma as the Sutra. One contemplates internally, and the mind unites with the Dharma, not relying on other teachings, nor on paper and ink, but as long as the mind understands, then the Dharma is the Sutra. Therefore, it is said: 『Those who cultivate my Dharma, the realization is known only to themselves.』 These three sense objects (dusts) as the Sutra, apply to this world. If those with sharp ear-consciousness can distinguish and understand from the sound object, then sound is their Sutra, but not the Sutra for others. If those with sharp mind-consciousness can research, think, and make decisions, then Dharma is their Sutra, but not the Sutra for others. If those with sharp eye-consciousness can obtain the principle through the interpretation and measurement of words, then form is their Sutra, but not the Sutra for others. This world only uses these three sense objects. The remaining three senses are dull: the nose smells paper and ink and knows nothing; the body touches the scriptures and cannot understand; the tongue tastes the words, how can it distinguish right from wrong? If other worlds also use the six sense objects, they also only partially use one sense object. For example, the Vimalakirti Sutra (Jing Ming) says: 『Giving one meal to all… being equal to food, being equal to Dharma; being equal to Dharma, being equal to food.』 This is partially using the taste object perceived by the tongue as the Sutra. Or in some lands, touching the body with heavenly garments leads to enlightenment, this is partially using touch as the Sutra. Or seeing the Buddha's light leads to enlightenment, this is partially using form as the Sutra. Or in silent extinction, observing the mind leads to enlightenment, this is partially using mind as the Sutra. For example, in the Land of All Fragrances, fragrance is used as Buddhist practice, this is partially using fragrance as the Sutra. Other worlds use six...
根識利，六塵得為經。此土三根識鈍，鼻不及驢狗鹿等，云何于香味觸等能得通達？
問：
根利故於塵是經，鈍者塵則非經耶？
答：
六塵是法界，體自是經，非根利取方乃是經。
何者？《大品》云：「一切法趣色，是趣不過。」此色能詮一切法。如黑墨色：一畫詮一，二畫詮二，三畫詮三，豎一畫則詮王，足右畫則詮丑，足左畫則詮田，出上詮由，出下詮申，如是迴轉，詮不可盡。或一字詮無量法，無量字共詮一法，無量字詮無量法，一字詮一法，於一黑墨小小回轉，詮量大異，左回詮惡，右回詮善，上點詮無漏，下點詮有漏，殺活與奪、譭譽苦樂，皆在墨中，更無一法出此墨外。略而言之，黑墨詮無量教、無量行、無量理，黑墨亦是教本、行本、理本。黑墨從初一點至無量點，從點至字，從字至句，從句至偈，從偈至卷，從捲至部。又從點一字句中，初立小行，后著大行。又從點字中，初見淺理，後到深理，是名黑色教、行、義三種微發。又從黑色涌出點，出字、句、偈，不可窮盡。涌出諸行無盡，涌出義無盡，是名黑色具三涌泉。又約黑色裁教、行、義邪。又約黑色結教、行、義鬘，又以嚴身。又色是由，由色故縛，有六道生死；由色故脫，有四種聖人。又色訓法，法色
【現代漢語翻譯】 現代漢語譯本 根識敏銳，六塵（色、聲、香、味、觸、法）就能成為經典。我們這個世界的眾生，根識遲鈍，比如鼻子不如驢、狗、鹿等靈敏，怎麼能在香味觸等方面通達呢？
問： 因為根識敏銳，所以六塵對於他們來說是經典，那麼根識遲鈍的人，六塵就不是經典了嗎？
答： 六塵就是法界，其本體自然就是經典，不是說根識敏銳才能領會到它是經典。
為什麼這麼說呢？《大品般若經》（Mahāprajñāpāramitā Sūtra）中說：『一切法都趨向於色，這種趨向是無法超越的。』這個『色』能詮釋一切法。比如黑墨色：一畫代表一，兩畫代表二，三畫代表三，豎著一畫就代表『王』，腳往右畫就代表『丑』，腳往左畫就代表『田』，上面伸出頭就代表『由』，下面伸出頭就代表『申』，這樣迴轉變化，所能詮釋的意義是無窮無盡的。或者一個字詮釋無量的法，無量的字共同詮釋一個法，無量的字詮釋無量的法，一個字詮釋一個法，在這小小的黑墨中稍微迴轉，所詮釋的意義就大不相同，往左迴轉詮釋惡，往右迴轉詮釋善，上面加點詮釋無漏，下面加點詮釋有漏，殺、活、與、奪、毀、譽、苦、樂，都在這墨中，沒有一法能超出這墨的範圍。簡而言之，黑墨詮釋無量的教義、無量的修行、無量的道理，黑墨也是教義的根本、修行的根本、道理的根本。黑墨從最初的一點到無量的點，從點到字，從字到句，從句到偈頌，從偈頌到卷，從捲到部。又從點、一字、一句中，開始建立小的修行，後來達到大的修行。又從點、字中，開始見到淺顯的道理，後來達到深奧的道理，這就是所謂的黑色所包含的教、行、義三種微妙的顯發。又從黑色中涌出點，涌出字、句、偈頌，無窮無盡。涌出諸多的修行無盡，涌出義理無盡，這就是所謂的黑色具備三種涌泉。又可以依靠黑色來裁斷教、行、義的是非邪正。又可以依靠黑色來結成教、行、義的花鬘，又可以用它來莊嚴自身。又『色』是因由，因為『色』的緣故被束縛，有六道生死；因為『色』的緣故解脫，有四種聖人。又『色』訓示『法』，『法』就是『色』。
【English Translation】 English version When the root consciousness is sharp, the six sense objects (form, sound, smell, taste, touch, and dharma) can become scriptures. In this world, the root consciousness of beings is dull. For example, our noses are not as sensitive as those of donkeys, dogs, or deer. How can we attain thorough understanding of smells, tastes, and touch?
Question: Because the root consciousness is sharp, the six sense objects are scriptures for them. Then, for those with dull root consciousness, are the sense objects not scriptures?
Answer: The six sense objects are the Dharmadhatu (法界), and their essence is inherently scripture. It is not that only when the root consciousness is sharp can one realize they are scripture.
Why is this so? The Mahāprajñāpāramitā Sūtra (大品般若經) says: 'All dharmas tend towards form, and this tendency cannot be surpassed.' This 'form' can explain all dharmas. For example, black ink: one stroke represents one, two strokes represent two, three strokes represent three. A vertical stroke represents 'king' (王), a foot drawn to the right represents 'ugly' (丑), a foot drawn to the left represents 'field' (田), a head protruding above represents 'from' (由), a head protruding below represents 'extend' (申). Such transformations can explain endless meanings. Or, one character explains countless dharmas, countless characters together explain one dharma, countless characters explain countless dharmas, one character explains one dharma. In this small amount of black ink, with slight rotations, the meanings explained are vastly different. Rotating to the left explains evil, rotating to the right explains good. A dot above explains non-outflow (無漏), a dot below explains outflow (有漏). Killing, life, giving, taking, destruction, praise, suffering, and joy are all within this ink. There is no dharma that exists outside this ink. In short, black ink explains countless teachings, countless practices, and countless principles. Black ink is also the root of teachings, the root of practices, and the root of principles. Black ink, from the initial dot to countless dots, from dot to character, from character to phrase, from phrase to verse, from verse to scroll, from scroll to section. Furthermore, from the dot, one character, and one phrase, one initially establishes small practices and later attains great practices. Also, from the dot and character, one initially sees shallow principles and later attains profound principles. This is called the subtle manifestation of the three aspects of teaching, practice, and principle in black ink. Moreover, from black ink emerge dots, characters, phrases, and verses, endlessly. Countless practices emerge endlessly, and countless principles emerge endlessly. This is called black ink possessing three inexhaustible springs. Furthermore, one can rely on black ink to judge the correctness of teachings, practices, and principles. One can also rely on black ink to weave garlands of teachings, practices, and principles, and use it to adorn oneself. Furthermore, 'form' is the cause. Because of 'form', one is bound, resulting in the cycle of birth and death in the six realms. Because of 'form', one is liberated, resulting in the four types of noble beings. Furthermore, 'form' instructs 'dharma', and 'dharma' is 'form'.
故，能成教、行、理。又色是常，色教不可破，色行不可改，色理不可動。又色不可翻，色義多含故。又色可翻，名色為經。故見色經時，知色愛見，知色因緣生法，知色即空即假即中，色即法界，總含諸法。法界文字，文字即空，無點、無字、無句、無偈。句偈文字，畢竟不可得，是名知字非字，非字亦字。
墨色是經，為法本者，若於墨字生瞋，斷他壽命；若於墨字起愛，而作盜淫；乃至於墨起癡，而生邪見。當知墨字是四趣本。若於墨字生慈、生舍，乃至生正見者，當知墨字是人天本。若知墨字是果報無記，無記是苦諦；于報色生染，即是集諦；知字因緣所成，苦、空、無我是道諦；既知字非字，不生字倒，諸煩惱滅即滅諦；知字四諦。知字四諦，能生暖頂，若向若果，賢聖解脫，當知墨字是聲聞本。
若於字不了名無明，于字起愛恚是諸行，分別字好醜是識，識于字名名色，字涉于眼名六入，字塵對根名為觸，納領染著即是受，纏綿不捨是愛，竭力推求是取，取則成業名為有，有能牽果是名生老病死，苦輪不息，是則十二因緣本。
若能知字非字，無明即滅，不至於行，乃至不至老死，無明滅則老死滅，當知此字是辟支佛本。若知字即空，非滅已空，字性本空，空中無愛恚，乃至無邪正，
【現代漢語翻譯】 現代漢語譯本：因此，（文字）能夠成就教義、修行和真理。而且，如果認為色（rupa，物質現象）是常恒不變的，那麼色的教義就不可破斥，色的修行就不可更改，色的真理就不可動搖。而且，色不可被推翻，因為色的含義包含很多。而且，色可以被解釋，將名色（nama-rupa，名色）稱為經（sutra，佛經）。所以，當見到色經時，要知道對色的愛見（貪愛和錯誤的見解），要知道色是因緣生法（pratitya-samutpada，緣起）所生，要知道色即是空（sunyata，空性）即是假（prajna，假有）即是中（madhyama，中道），色即是法界（dharmadhatu，法界），總括包含諸法（dharma，佛法）。法界的文字，文字即是空，沒有點、沒有字、沒有句、沒有偈（偈頌）。句子和偈頌的文字，畢竟是不可得的，這叫做知字非字，非字也是字。 墨色是經，作為佛法的根本，如果對墨字產生嗔恨，就會斷他人壽命；如果對墨字產生貪愛，就會做出偷盜邪淫之事；乃至對墨字產生愚癡，就會產生邪見。應當知道墨字是四惡趣（catasro apayas，地獄、餓鬼、畜生、阿修羅）的根本。如果對墨字產生慈悲、產生捨棄，乃至產生正見，應當知道墨字是人天（deva，天人）的根本。如果知道墨字是果報無記（avipaka，非善非惡的業報），無記就是苦諦（duhkha satya，苦諦）；對果報之色產生染著，就是集諦（samudaya satya，集諦）；知道字是因緣所成，苦、空、無我（anatman，無我）是道諦（marga satya，道諦）；既然知道字非字，不產生字上的顛倒，各種煩惱滅盡就是滅諦（nirodha satya，滅諦）；知道字就是四諦（catvari-arya-satyani，四聖諦）。知道字就是四諦，能生起暖位和頂位（佛教修行中的兩種境界），無論是趨向果位還是已經證得果位，賢聖的解脫，應當知道墨字是聲聞（sravaka，聲聞）的根本。 如果對字不瞭解就叫做無明（avidya，無明），對字產生愛和嗔就是諸行（samskara，行），分別字的好壞醜陋就是識（vijnana，識），識緣于字就叫做名色，字接觸于眼就叫做六入（sadayatana，六入），字塵對上根就叫做觸（sparsa，觸），領納染著就是受（vedana，受），纏綿不捨就是愛（trsna，愛），竭力推求就是取（upadana，取），取就形成業叫做有（bhava，有），有能牽引果報就叫做生老病死（jati-jara-marana，生老病死），苦輪不停止，這就是十二因緣（dvadasanga-pratityasamutpada，十二因緣）的根本。 如果能夠知道字非字，無明就滅盡，不至於產生行，乃至不至於產生老死，無明滅盡則老死滅盡，應當知道此字是辟支佛（pratyekabuddha，緣覺）的根本。如果知道字即是空，不是滅了才空，字的自性本來就是空，空中沒有愛和嗔，乃至沒有邪和正。
【English Translation】 English version: Therefore, (words) can accomplish doctrine, practice, and truth. Moreover, if one considers rupa (material phenomena) to be permanent, then the doctrine of rupa cannot be refuted, the practice of rupa cannot be altered, and the truth of rupa cannot be shaken. Furthermore, rupa cannot be overturned because the meaning of rupa contains much. Moreover, rupa can be explained; calling nama-rupa (name and form) a sutra (Buddhist scripture). Therefore, when seeing a rupa sutra, one should know the love and views (attachment and wrong views) towards rupa, know that rupa is produced by dependent origination (pratitya-samutpada), know that rupa is emptiness (sunyata), is provisional (prajna), and is the middle way (madhyama), rupa is the dharmadhatu (realm of reality), encompassing all dharmas (teachings). The words of the dharmadhatu, words are emptiness, without dots, without characters, without phrases, without verses. The words of phrases and verses are ultimately unattainable; this is called knowing that words are not words, and that non-words are also words. The ink character is a sutra, as the root of the Dharma. If one generates anger towards the ink character, one will cut off the life of others; if one generates love towards the ink character, one will commit theft and adultery; even if one generates ignorance towards the ink character, one will generate wrong views. One should know that the ink character is the root of the four evil realms (catasro apayas, hell, hungry ghost, animal, asura). If one generates compassion and equanimity towards the ink character, even generating right view, one should know that the ink character is the root of humans and devas (deva, heavenly beings). If one knows that the ink character is the result of karmic retribution that is neither good nor evil (avipaka), non-virtue is the truth of suffering (duhkha satya); generating attachment to the color of retribution is the truth of accumulation (samudaya satya); knowing that the character is formed by causes and conditions, suffering, emptiness, and no-self (anatman) are the truth of the path (marga satya); since one knows that the character is not a character, not generating inversion on the character, the extinction of all afflictions is the truth of cessation (nirodha satya); knowing that the character is the four noble truths (catvari-arya-satyani). Knowing that the character is the four noble truths can generate warmth and peak (two stages in Buddhist practice), whether heading towards the fruit or already attaining the fruit, the liberation of the virtuous and holy, one should know that the ink character is the root of the sravaka (hearer). If one does not understand the character, it is called ignorance (avidya); generating love and hatred towards the character is actions (samskara); distinguishing the good, bad, and ugly of the character is consciousness (vijnana); consciousness related to the character is called name and form; the character contacting the eye is called the six entrances (sadayatana); the character dust contacting the root is called contact (sparsa); receiving and clinging is feeling (vedana); clinging without letting go is love (trsna); striving to seek is grasping (upadana); grasping forms karma called existence (bhava); existence can lead to results called birth, old age, sickness, and death (jati-jara-marana), the wheel of suffering does not cease; this is the root of the twelve links of dependent origination (dvadasanga-pratityasamutpada). If one can know that the character is not a character, ignorance will be extinguished, not leading to actions, not even leading to old age and death, with the extinction of ignorance, old age and death are extinguished, one should know that this character is the root of the pratyekabuddha (solitary buddha). If one knows that the character is emptiness, not empty after extinction, the nature of the character is originally empty, in emptiness there is no love and hatred, not even evil and righteousness.
字不可得，知字者誰？云何眾生妄生取捨？起慈悲誓願，行六度，濟眾生，入如實際，亦無眾生得滅度者，當知此字是菩薩本。
若知字非字，非字非非字，無二邊倒名凈，凈則無業名我，我則無苦名樂，無苦則無生死名常。何以故？字是俗諦，非字是真諦，非字非非字是一實諦，一諦即三諦、三諦即一諦，是名境本。
若知墨字，從紙、筆、心、手，和合而成，一一字推不得一字，一一點推亦不得字，則無所不得，心手即不得能，無能無所，知能所誰？是一切智本。字雖非字，非字而字，從心故有點，從點有字，從字有句，從句有偈，從偈有行，從行有卷，從卷有帙，從帙有部，從部有藏，從藏有種種分別，是道種智本。雖非字非非字，而雙照字非字，是為一切種智本。
雪山為八字，舍所愛身，是為行本。我解一句乃至半句，得見佛性，入大涅槃，即是位本。我得三菩提，皆由聞經，及稱善哉，字即乘本。若忘失句逗，還令通利，與其三昧，及陀羅尼，即感應本。依文學通即神通本。依字故得語，即說法本。說字教他即眷屬本。勤學此字，祿在其中，即利益本。
如此解字，手不執卷，常讀是經；口無言聲，遍誦眾典；佛不說法，恒聞梵音；心不思惟，普照法界；如此學問，豈不大哉？
【現代漢語翻譯】 現代漢語譯本：字是不可捉摸的，那麼認識字的人又是誰呢？為什麼眾生會虛妄地產生取捨之心？發起慈悲的誓願，修行六度（佈施、持戒、忍辱、精進、禪定、智慧），救濟眾生，進入如實之際（真如實相），即使這樣也沒有眾生真正被度脫。應當明白，這『字』是菩薩的根本。
如果明白字不是字，非字也不是非字，沒有二邊對立的顛倒，就稱為清凈。清凈就沒有業，稱為『我』（真我）。有了真我，就沒有痛苦，稱為『樂』（真樂）。沒有痛苦，就沒有生死，稱為『常』（真常）。為什麼這麼說呢？字是俗諦（世俗諦），非字是真諦（真勝義諦），非字非非字是一實諦（不二法門），一諦即是三諦，三諦即是一諦，這就是境的根本。
如果明白墨寫的字，是由紙、筆、心、手，和合而成，一個字一個字地推求，也得不到一個實在的字，一點一點地推求，也得不到一個實在的字，那麼就無所不得了。心和手也得不到能動性，沒有能動也沒有所動，那麼知道能動和所動的又是誰呢？這是一切智的根本。字雖然不是實在的字，但非字卻又顯現為字，因為從心而生，所以有點，從點而有字，從字而有句，從句而有偈，從偈而有行，從行而有卷，從卷而有帙，從帙而有部，從部而有藏，從藏而有種種分別，這是道種智的根本。雖然非字也非非字，卻能同時照見字和非字，這就是一切種智的根本。
雪山童子爲了八個字（『諸行無常，是生滅法』），捨棄自己所珍愛的身體，這是修行的根本。我理解一句乃至半句，就能得見佛性，進入大涅槃，這就是證位的根本。我獲得三菩提（正等正覺），都是由於聽聞佛經，以及稱讚『善哉』，字就是乘（運載工具）的根本。如果忘記或遺漏了句讀，還能使之通順流暢，並因此獲得三昧（禪定）以及陀羅尼（總持），這就是感應的根本。依靠文字學而通達，就是神通的根本。依靠字才能表達語言，這就是說法的根本。教別人認識字，這就是眷屬的根本。勤奮學習文字，福祿就在其中，這就是利益的根本。
如此理解文字，即使手中不拿著經卷，也時常在讀經；口中沒有言語的聲音，卻普遍地誦讀各種經典；佛陀沒有說法，卻恒常聽聞清凈的梵音；心中沒有思惟，卻普遍地照耀著整個法界。這樣的學問，難道不是非常偉大嗎？
【English Translation】 English version: The character is unattainable, who then knows the character? Why do sentient beings falsely generate acceptance and rejection? Vowing compassion, practicing the Six Perfections (Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), saving sentient beings, entering Suchness (Tathatā), yet no sentient being is truly liberated. Know that this 'character' is the root of the Bodhisattva.
If one knows that the character is not a character, and non-character is not a non-character, without the inverted views of two extremes, it is called purity. Purity is without karma, called 'Self' (True Self). With True Self, there is no suffering, called 'Bliss' (True Bliss). Without suffering, there is no birth and death, called 'Permanence' (True Permanence). Why is this so? The character is conventional truth (Saṃvṛti-satya), non-character is ultimate truth (Paramārtha-satya), non-character and non-non-character is the one real truth (Eka-satya), one truth is three truths, three truths are one truth, this is the root of the realm.
If one understands that the ink character is formed from the combination of paper, brush, mind, and hand, seeking one character at a time, one cannot obtain a single character; seeking one dot at a time, one cannot obtain a character, then there is nothing that cannot be obtained. The mind and hand cannot obtain agency, without agency and without object, who knows the agent and object? This is the root of all wisdom (Sarvajñāna). Although the character is not a character, non-character manifests as a character, because it arises from the mind, therefore there is a dot; from the dot there is a character, from the character there is a phrase, from the phrase there is a verse, from the verse there is a line, from the line there is a scroll, from the scroll there is a fascicle, from the fascicle there is a section, from the section there is a collection, from the collection there are various distinctions, this is the root of the wisdom of the path (Mārga-jñāna). Although it is neither non-character nor non-non-character, it simultaneously illuminates character and non-character, this is the root of all-knowing wisdom (Sarvākāra-jñāna).
Snow Mountain Hermit sacrificed his beloved body for eight words ('All conditioned things are impermanent, they are subject to arising and ceasing'), this is the root of practice. If I understand one phrase or even half a phrase, I can see the Buddha-nature and enter great Nirvana (Mahāparinirvāṇa), this is the root of attainment. I obtained the three Bodhis (Samyak-saṃbodhi) through hearing the scriptures and praising 'Excellent!', the character is the root of the vehicle (Yāna). If one forgets or omits punctuation, but can still make it fluent, and thereby obtain Samadhi (concentration) and Dharani (mantra), this is the root of response. Relying on literacy to achieve understanding is the root of supernatural powers (Abhijñā). Relying on characters, one can express language, this is the root of teaching the Dharma. Teaching others to recognize characters is the root of retinue. Diligently learning these characters, fortune and prosperity are within them, this is the root of benefit.
Understanding characters in this way, even without holding a scroll in hand, one is constantly reading the scriptures; without the sound of speech from the mouth, one is universally reciting various classics; the Buddha is not speaking, yet one is constantly hearing pure Brahma sounds; without thinking in the mind, one is universally illuminating the entire Dharma realm. Is such learning not truly great?
當知黑字是諸法本。青黃赤白，亦復如是。非字非非字，雙照字非字。不可說非不可說，不可見非不可見，何所簡擇？何所不簡擇？何所攝？何所不攝？何所棄？何所不棄？是則俱是，非則悉非。能于黑色通達一切、非於一切，非通達一切、是通達一切，非非非是，一切法邪、一切法正。若於黑色不如是解，則不知字與非字。黃、白、赤、青，有對無對，皆不能知。若於黑色通達，知余色亦如是。此即《法華經》意，以色為經也。聲塵亦如是，或一聲詮一法(云云)。
耳根利者，即解聲愛見因緣，即空即假即中，知唇舌、牙齒皆不可得。聲即非聲，非聲亦聲，非聲非非聲，聲為教、行、義本，種種等義，皆如上說，即是通達聲經。香、味、觸等，亦復如是。文云：「一切世間治生產業，皆與實相不相違背。」即此意也。外入皆經，周遍法界者，內入亦如是，內外入亦如是。經云：非內觀得解脫，亦不離內觀(云云)。是則一塵達一切塵，不見一塵一切塵，通達一塵一切塵；於一識分別一切識，亦不見一識一切識，而通達一識一切識。自在無礙，平等大慧，何者是經？何者非經？若欲細作，於一一塵識例可解，有翻無翻，以三義織之，後用三觀結之(云云)。
歷諸教分別經者，若言理絕文字，文字是世
【現代漢語翻譯】 現代漢語譯本：應當知道黑字是諸法（dharma，宇宙間一切事物和現象）的根本。青、黃、赤、白等顏色，也是如此。既是字又非字，同時照見字與非字。不可說是字，也不可說不是字；不可見是字，也不可見不是字，那麼要簡擇什麼？又要不簡擇什麼？要攝取什麼？又要不攝取什麼？要捨棄什麼？又要不捨棄什麼？說是，則全部都是；說不是，則全部都不是。如果能通過黑字通達一切，又非執著於一切；並非通達一切，而是通達一切；既非是又非非是，一切法都是邪，一切法都是正。如果對於黑字不能這樣理解，那麼就不能知道字與非字。對於黃、白、赤、青等顏色，有對立和無對立，都不能瞭解。如果對於黑字通達，知道其餘顏色也是這樣。這就是《法華經》（Lotus Sutra）的意旨，以色為經。聲塵（sound object）也是這樣，或者一聲詮釋一法（以下省略）。 耳根敏銳的人，就能理解聲、愛、見的因緣，即空、即假、即中，知道唇、舌、牙齒都是不可得的。聲即非聲，非聲也是聲，非聲非非聲，聲是教、行、義的根本，種種等義，都如上面所說，這就是通達聲經。香、味、觸等，也是如此。經文說：『一切世間的治生產業，都與實相（true nature of reality）不相違背。』就是這個意思。外入（external sense bases）都是經，周遍法界（dharma realm），內入（internal sense bases）也是如此，內外入也是如此。經文說：不是通過內觀（internal observation）才能得到解脫，也不是離開內觀（以下省略）。這樣就是一塵（one atom）通達一切塵，不見一塵和一切塵，通達一塵和一切塵；對於一識（one consciousness）分別一切識，也不見一識和一切識，而通達一識和一切識。自在無礙，平等大慧，什麼才是經？什麼才不是經？如果想要詳細解釋，對於一一塵識（atom of consciousness）都可以類推理解，有翻譯和沒有翻譯，用三義（three meanings）編織它，然後用三觀（three contemplations）來總結它（以下省略）。 歷經各種教義來分別經的意義，如果說理超越文字，文字是世俗的。
【English Translation】 English version: It should be known that the black character is the root of all dharmas (dharma, all things and phenomena in the universe). Blue, yellow, red, white, and other colors are also like this. It is both a character and not a character, simultaneously illuminating character and non-character. It cannot be said to be a character, nor can it be said not to be a character; it cannot be seen as a character, nor can it be seen not to be a character, then what should be discerned? And what should not be discerned? What should be taken in? And what should not be taken in? What should be abandoned? And what should not be abandoned? If it is said to be, then all are; if it is said not to be, then all are not. If one can understand everything through the black character, yet not be attached to everything; not understanding everything, but understanding everything; neither being nor not being, all dharmas are evil, all dharmas are righteous. If one does not understand the black character in this way, then one cannot know character and non-character. For colors such as yellow, white, red, and blue, with opposition and without opposition, one cannot understand. If one understands the black character, one knows that other colors are also like this. This is the meaning of the 'Lotus Sutra', taking color as the sutra. The sound object (sound object) is also like this, or one sound explains one dharma (omitted below). Those with sharp ears can understand the causes and conditions of sound, love, and sight, which are emptiness, provisional existence, and the Middle Way, knowing that lips, tongue, and teeth are all unattainable. Sound is not sound, non-sound is also sound, non-sound is not non-sound, sound is the root of teaching, practice, and meaning, and all kinds of meanings are as mentioned above, which is understanding the sound sutra. Fragrance, taste, touch, etc., are also like this. The scripture says: 'All worldly occupations and industries do not contradict the true nature of reality (true nature of reality).' This is the meaning. External sense bases (external sense bases) are all sutras, pervading the dharma realm (dharma realm), internal sense bases (internal sense bases) are also like this, and internal and external sense bases are also like this. The scripture says: Liberation is not attained through internal observation (internal observation), nor is it apart from internal observation (omitted below). Thus, one atom (one atom) understands all atoms, not seeing one atom and all atoms, understanding one atom and all atoms; for one consciousness (one consciousness) distinguishing all consciousnesses, also not seeing one consciousness and all consciousnesses, but understanding one consciousness and all consciousnesses. Unobstructed freedom, equal great wisdom, what is a sutra? What is not a sutra? If one wants to explain in detail, one can understand by analogy for each atom of consciousness (atom of consciousness), with translation and without translation, weaving it with three meanings (three meanings), and then summarizing it with three contemplations (three contemplations) (omitted below). Going through various teachings to distinguish the meaning of the sutra, if it is said that reason transcends words, then words are mundane.
俗，寄字詮理，理可是經，文字非經，六塵等皆是經詮，非正經也，此即三藏中經耳。若無離文字說解脫義，文字性離即是解脫，六塵即實相，無二無別，如上所說者，圓教中經也。帶三方便作此說者，方等中經也。帶二方便如此說者，般若中經也。帶一方便作如此說者，華嚴中經也。
五明觀心經者，皆類上為四也。
一類、無翻者，心含善惡諸心數等，當知此心諸法之都，何可定判？若惡是心，心不含善及諸心數。若善是心，心不含惡及諸心數。不知何以目心，以略代總，故知略心能含萬法，況不含五義耶！《華嚴》云：「一微塵中有三千大千世界經卷」，即其義也。
心是法本者，《釋論》云：「一切世間中，無不從心造」，無心無思覺，無思覺無言語，當知心即語本。
心是行本者，《大集》云：「心行、大行、遍行」。心是思數，思數屬行陰，諸行由思心而立，故心為行本。
心是理本者，若無心，理與誰含？以初心研理，恍恍將悟，稍入相似，則證真實，是為理本。
心含微發者，初剎那心，微微而有；次心若存若亡，次漸增長，后則決定，暢心而發口，是語微發。初心習行，行猶微弱，次少樹立，后成大行，即行微發。初觀心不見心理，更修彷彿，乃至相似真實
【現代漢語翻譯】 現代漢語譯本：世俗的，用文字來解釋道理，道理可以被認為是經，但文字本身不是經。六塵等都可以被認為是解釋經典的工具，但不是真正的經典。這指的是三藏中的經。如果沒有離開文字來解釋解脫的意義，那麼文字的本性就是解脫，六塵就是實相，沒有二致。像上面所說的，是圓教中的經。帶著三種方便法門來說這些，是方等經。帶著兩種方便法門這樣說，是般若經。帶著一種方便法門這樣說，是華嚴經。
《五明觀心經》的內容，大致可以歸為以上四類。
第一類，沒有翻譯的（指直接用心去體會的）：心包含善惡等各種心念，應當知道這心是諸法的根本，怎麼能輕易判斷呢？如果惡是心，心就不包含善以及各種心念。如果善是心，心就不包含惡以及各種心念。不知道用什麼來稱呼心，用簡略的來代替總體的，所以知道簡略的心能包含萬法，何況不能包含五義呢？《華嚴經》說：『一微塵中有三千大千世界經卷』，就是這個意思。
心是法本，《釋論》說：『一切世間中，沒有不是從心造的』，沒有心就沒有思覺，沒有思覺就沒有言語，應當知道心就是言語的根本。
心是行本，《大集經》說：『心行、大行、遍行』。心是思數，思數屬於行陰，各種行為由思心而建立，所以心是行為的根本。
心是理本，如果沒有心，道理與誰相含？用最初的心來研究道理，恍恍惚惚將要領悟，稍微進入相似的階段，就證得真實，這就是理的根本。
心包含微小的萌發，最初剎那的心，微微地產生；其次的心若存若亡，然後逐漸增長，最後則變得堅定，暢快地從心中發出，這就是語言的微小萌發。最初的心習於修行，行為還很微弱，然後稍微建立，最後成就大的行為，這就是行為的微小萌發。最初觀心不能見到心理，再修行彷彿，乃至相似真實。
【English Translation】 English version: Worldly, using words to explain principles, principles can be considered sutras, but words themselves are not sutras. The six sense objects (六塵) etc., can all be considered tools for explaining the sutras, but are not the true sutras. This refers to the sutras in the Tripitaka (三藏). If there is no explanation of liberation (解脫) that departs from words, then the nature of words is liberation, the six sense objects are the true reality (實相), without any difference. What is said above is the sutra in the Perfect Teaching (圓教). Speaking of these with the three expedient means (三種方便法門), it is the Vaipulya Sutra (方等經). Speaking of it with two expedient means, it is the Prajna Sutra (般若經). Speaking of it with one expedient means, it is the Avatamsaka Sutra (華嚴經).
The contents of the Wu Ming Guan Xin Jing (五明觀心經) can be roughly classified into the above four categories.
The first category, those without translation (referring to direct experience with the mind): The mind contains various mental states such as good and evil, etc. It should be known that this mind is the root of all dharmas, how can it be easily judged? If evil is the mind, the mind does not contain good and various mental states. If good is the mind, the mind does not contain evil and various mental states. Not knowing what to call the mind, using the brief to represent the whole, therefore knowing that the brief mind can contain all dharmas, how much more so can it contain the five meanings? The Avatamsaka Sutra (華嚴經) says: 'In one tiny dust mote there are three thousand great chiliocosms of sutra scrolls', that is the meaning.
The mind is the root of dharma, the Shilun (釋論) says: 'In all the world, there is nothing that is not made from the mind', without mind there is no thought or awareness, without thought or awareness there is no speech, it should be known that the mind is the root of speech.
The mind is the root of action, the Mahasamghata Sutra (大集經) says: 'Mind action, great action, pervasive action'. The mind is thought-number, thought-number belongs to the form aggregate (行陰), various actions are established by the thinking mind, therefore the mind is the root of action.
The mind is the root of principle, if there is no mind, with whom does principle contain? Using the initial mind to study principle, vaguely about to understand, slightly entering a similar stage, then realizing the truth, this is the root of principle.
The mind contains subtle beginnings, the initial moment of mind, subtly arises; the next mind exists or disappears, then gradually increases, and finally becomes firm, freely expressing from the heart, this is the subtle beginning of language. The initial mind practices, the action is still very weak, then slightly established, and finally achieves great action, this is the subtle beginning of action. Initially observing the mind cannot see the psychology, then practicing as if, and even similar to the truth.
，即理微發。
心含涌泉者，心具諸法，障故不流，如土石壓泉，去壅涌溜，若不觀心，心闇不明，所說不長。若觀心明徹，則宣辯無方，流溢難盡，豈非語涌泉？若不觀心，行則有間，以觀心故，唸唸相續，翻六蔽成六度，六度攝一切行，是行涌泉。若能觀心，如利钁斫地，磐石沙鹵，理水清澄，滔滔無竭，即義涌泉。
心含結鬘者，觀念不謬，得一聞持，穿文無失，觀心得定共力；穿行無失，觀心得道共力；穿義無失，又觀心得定慧，嚴顯法身。此皆可解。
又心是繩墨，若觀心得正語，離邪倒說。觀心正則勉邪行，心無見著，則入正理。事行如繩，理行如墨，彈愛見木，成正法器也。
是為心經多含，略示十五義(云云)。
二類、有翻明觀者，心即是由，三義由心，一切語言由覺觀心，一切諸行由於思心，一切義理由於慧心。經云：「諸佛解脫，當於眾生心行中求。」心是經緯，以覺為經，以觀為緯，織成言語。又慧行心為經，行行心為緯，織成眾行。心豎緣理為經，心橫緣理為緯，織成義理(云云)。又觀境為經，觀智為緯，觀察迴轉，織成一切文章。
又心即是契觀，慧契境，是契緣，契樂欲；心為契教，契便宜對治；心為契行，契第一義心，契理。
心為
【現代漢語翻譯】 現代漢語譯本： 即是理微的發端。
心中含有涌泉的人，心中具備一切諸法，因為有障礙所以不能流出，就像泥土石頭壓住了泉水。去掉阻塞，泉水自然涌流。如果不觀照自心，心就會昏暗不明，所說的話也不會有深度。如果觀照自心，心就會明澈，那麼宣講辯論就沒有窮盡，流溢而出難以停止，這難道不是語涌泉嗎？如果不觀照自心，行為就會有間斷，因為觀照自心的緣故，唸唸相續不斷，將六蔽轉變為六度，六度總攝一切行為，這就是行涌泉。如果能夠觀照自心，就像用鋒利的鋤頭挖掘土地，無論是堅硬的巖石還是鬆散的沙土，都能清理出清澈的水源，滔滔不絕，這就是義涌泉。
心中含有結鬘的人，觀念不會有謬誤，得到一聞持的功德，理解文句不會有缺失，這是觀心得定的力量；實踐修行不會有缺失，這是觀心得道的力量；理解義理不會有缺失，這是觀心得定慧的力量，莊嚴地顯現法身。這些都可以理解。
而且，心就像是繩墨，如果觀照自心，就能得到正確的言語，遠離邪惡顛倒的說法。觀照自心端正，就能勉勵改正邪惡的行為，心中沒有見解上的執著，就能進入正確的道理。事相上的行為如同繩子，義理上的行為如同墨線，彈去愛見的木材，就能製成正法的器具。
這就是《心經》所包含的眾多含義，簡略地揭示了十五種意義（以上省略）。
第二類，有通過翻譯來闡明觀照的，心就是根本，三種意義都由心而生：一切語言由覺觀心而生，一切行為由於思心而生，一切義理由於慧心而生。《經》中說：『諸佛的解脫，應當在眾生的心行中尋求。』心是經緯，以覺為經，以觀為緯，織成語言。又以慧行心為經，以行行心為緯，織成各種行為。心豎向緣于義理為經，心橫向緣于義理為緯，織成義理（以上省略）。又以觀境為經，以觀智為緯，觀察迴轉，織成一切文章。
而且，心就是契合，智慧契合于境界，是契合于因緣，契合于喜好；心是契合于教法，契合于方便對治；心是契合于修行，契合于第一義心，契合于真理。
心是……
【English Translation】 English version: That is the beginning of the subtle manifestation of principle (li).
One whose heart contains a gushing spring (yongquan) possesses all dharmas in their heart, but they do not flow out due to obstructions, like earth and stones pressing down on a spring. Remove the blockage, and the spring will naturally gush forth. If one does not contemplate the mind, the mind will be dark and unclear, and what is said will not be profound. If one contemplates the mind and it becomes clear, then the eloquence in speech will be inexhaustible, overflowing without end. Is this not 'speech gushing spring'? If one does not contemplate the mind, actions will be intermittent. Because of contemplating the mind, thoughts arise in continuous succession, transforming the six obscurations into the six perfections (paramitas), and the six perfections encompass all actions. This is 'action gushing spring'. If one can contemplate the mind, it is like using a sharp hoe to dig the earth, whether it is hard rock or loose sand, one can clear a pure water source that flows endlessly. This is 'meaning gushing spring'.
One whose heart contains a garland (ketumala) has correct and unerring concepts, attains the power of 'one hearing holding' (eka-sruti-dhāraṇī), and understands the text without error. This is the power of samadhi (concentration) obtained through contemplating the mind. Practicing without error is the power of the path (marga) obtained through contemplating the mind. Understanding the meaning without error is also the power of samadhi and prajna (wisdom) obtained through contemplating the mind, gloriously revealing the dharma body (dharmakaya). All of these can be understood.
Moreover, the mind is like a plumb line. If one contemplates the mind, one can obtain correct speech, avoiding evil and inverted speech. Contemplating the mind and making it upright can encourage the correction of evil actions. If the mind has no attachments to views, one can enter the correct principle. Actions in phenomena are like the plumb line, and actions in principle are like the ink line. Plucking away the wood of love and views, one can create an instrument of the true Dharma.
These are the many meanings contained in the Heart Sutra, briefly revealing fifteen meanings (and so on).
Secondly, there are those who clarify contemplation through translation. The mind is the origin. Three meanings arise from the mind: all language arises from the perceiving and contemplating mind, all actions arise from the thinking mind, and all principles arise from the wisdom mind. The Sutra says: 'The liberation of all Buddhas should be sought in the mind and actions of sentient beings.' The mind is the warp and weft. Perception is the warp, and contemplation is the weft, weaving together language. Furthermore, the wisdom-acting mind is the warp, and the action-acting mind is the weft, weaving together all actions. The mind vertically connected to principle is the warp, and the mind horizontally connected to principle is the weft, weaving together meaning (and so on). Furthermore, observing the object is the warp, and observing the wisdom is the weft, observing and revolving, weaving together all writings.
Moreover, the mind is accordant. Wisdom accords with the realm, accords with conditions, and accords with desires. The mind accords with the teachings, accords with expedient remedies. The mind accords with practice, accords with the mind of the highest meaning, and accords with truth.
The mind is...
法本，心為線者，如前(云云)。
心為善語教者，法之與語，俱通善惡，今以善法善語定之，心之與觀亦通善惡，今以善心善觀定之，即是善語教、善行、善理故，心具三義。
心是可軌者，若無觀則無規矩，以觀正心王，心王正故心數亦正。行、理亦爾，心王契理，數亦契理，故名可軌也。心常者，心性常定，猶如虛空，誰能破者？又惡覺不能壞善覺，邪行不幹正行，邪理不壞正理，故心名常。
隨諸事釋，一一向心為觀，觀慧彌成，於事無乖，如火益薪，事理無失，即文字無文字，不捨文字而別作觀也。
三類、和融有無明觀者，可解(云云)。
四類、曆法為觀者，若小乘明惡中無善、善中無惡，事理亦然。此則噁心非經，則無多含之義，隘路不受二人並行。若大乘觀心者，觀噁心非噁心，亦即惡而善，亦即非惡非善；觀善心非善心，亦即善而惡，亦非善非惡。觀一心即三心，以此三心歷一切心，歷一切法，何心、何法而不一三，一切法趣此心，一切心趣此法。如此觀心，為一切語本、行本、理本，有翻五義，無翻五義，一一於心解釋無滯。遍一切心無不是經，大意可領，不俟多記也。
△第二、顯體者，前、釋名總說，文義浩漫；今、頓點要理，正顯經體，直辨真性
【現代漢語翻譯】 現代漢語譯本： 法本，以心為根本者，如前文所說（此處省略前文內容）。 心作為善語的教導者，法與語都貫通善與惡，現在用善法和善語來確定它。心與觀也貫通善與惡，現在用善心和善觀來確定它，這就是善語教、善行、善理，所以心具備這三重意義。 心是可以遵循軌道的，如果沒有觀，就沒有規矩。用觀來端正心王（Citta-raja，指主導的心識），心王端正，心數（Citta-vrtti，指心的各種作用）也就端正。行（行為）、理（道理）也是如此，心王契合真理，心數也契合真理，所以稱為可以遵循軌道。心的本性是恒常的，心性常定，猶如虛空，誰能破壞它呢？而且惡覺不能破壞善覺，邪行不能干擾正行，邪理不能破壞正理，所以心被稱為常。 隨著各種事物來解釋，一一面向心來作為觀，觀的智慧更加圓滿，對於事物沒有違背，如同火新增柴薪，事和理沒有缺失，這就是文字即非文字，不捨棄文字而另外進行觀照。 三類，和融有無來明觀的方法，可以理解（此處省略前文內容）。 四類，以曆法為觀的方法，如果小乘（Hinayana）認為惡中沒有善，善中沒有惡，事和理也是這樣。這樣的話，噁心就不是經，就沒有多重含義的意義，狹窄的道路不能容納兩個人並行。如果大乘（Mahayana）觀心，觀噁心不是噁心，也就是惡而善，也就是非惡非善；觀善心不是善心，也就是善而惡，也就是非善非惡。觀一心即是三心，用這三心來歷觀一切心，歷觀一切法，什麼心、什麼法不是一即三，一切法都歸向此心，一切心都歸向此法。如此觀心，是一切語的根本、行的根本、理的根本，有翻轉五義，無翻轉五義，一一在心中解釋沒有滯礙。遍及一切心沒有不是經的，大意可以領會，不需要多加記憶。 第二，顯體，前面，解釋名稱總的來說，文義浩瀚廣闊；現在，直接點明重要的道理，真正顯現經的本體，直接辨明真性（Tathata）。
【English Translation】 English version: Regarding the Dharma's (universal law) root, with the mind as the foundation, as previously stated (content omitted from previous sections). The mind as the teacher of virtuous speech: both Dharma and speech encompass good and evil. Now, we define it with virtuous Dharma and virtuous speech. The mind and contemplation also encompass good and evil. Now, we define it with virtuous mind and virtuous contemplation. This constitutes virtuous speech teaching, virtuous conduct, and virtuous principle. Therefore, the mind possesses these three meanings. The mind is that which can be guided. Without contemplation, there are no rules. Use contemplation to rectify the Citta-raja (mind-king, the dominant consciousness). When the Citta-raja is rectified, the Citta-vrtti (mental functions) are also rectified. Conduct (action) and principle (reason) are the same. When the Citta-raja aligns with principle, the mental functions also align with principle. Therefore, it is called that which can be guided. The nature of the mind is constant. The mind's nature is always stable, like empty space. Who can destroy it? Furthermore, evil awareness cannot destroy virtuous awareness, wrong conduct does not interfere with right conduct, and wrong principle does not destroy right principle. Therefore, the mind is called constant. Explain according to all matters, directing each one towards the mind as contemplation. The wisdom of contemplation becomes more complete, and there is no contradiction with matters. Like adding fuel to a fire, there is no loss of matter and principle. This is that words are non-words, not abandoning words to engage in separate contemplation. The three categories, harmonizing existence and non-existence to illuminate contemplation, can be understood (content omitted from previous sections). The four categories, using the calendar method as contemplation: if the Hinayana (Small Vehicle) believes that there is no good in evil and no evil in good, then matters and principles are also like this. In this case, the evil mind is not a sutra, and there is no meaning of multiple meanings. A narrow road cannot accommodate two people walking side by side. If the Mahayana (Great Vehicle) contemplates the mind, contemplating the evil mind as not evil, that is, evil and good, that is, neither evil nor good; contemplating the good mind as not good, that is, good and evil, that is, neither good nor evil. Contemplating one mind is three minds, using these three minds to contemplate all minds, to contemplate all dharmas. What mind, what dharma is not one and three? All dharmas turn to this mind, and all minds turn to this dharma. Contemplating the mind in this way is the root of all speech, the root of all conduct, and the root of all principle. There is turning over five meanings, and there is no turning over five meanings. Explaining each one in the mind without obstruction. Pervading all minds, there is no mind that is not a sutra. The general meaning can be understood, and there is no need to memorize much. Secondly, revealing the substance: previously, explaining the name in general terms, the meaning of the text was vast and extensive; now, directly pointing out the essential principles, truly revealing the substance of the sutra, directly discerning the true nature (Tathata).
。真性非無二軌，欲令易解，是故直說。后顯宗用，非無初軌，偏舉當名耳。
體者，一部之指歸，眾義之都會也。非但會之至難，亦乃說之不易。文云：「是法不可示，言辭相寂滅。」《大經》云：「不生不生不可說。」又云：「有因緣故，亦可得說。」
今略開七條：一、正顯經體。二、廣簡偽。三、一法異名。四、入體之門。五、遍為眾經體。六、遍為諸行體。七、遍一切法體。
正顯體，更明四意：一、出舊解。二、論體意。三、正明體。四、引文證。北地師用一乘為體，此語奢漫，未為簡要。一乘語通，濫于權實，若權一乘，都非經意；若實一乘，義該三軌，顯體不明，故不用。又有解言：真諦為體。此亦通濫，小、大皆明真諦，小乘真諦，故不俟言；大乘真諦，亦復多種，今以何等真諦為體？故不用。又有解言：一乘因果為體。今亦不用。何者？一乘語通，已如前說。又因果二法，猶未免事，云何是體？事無理印，則同魔經。云何可用？有人解乘體通因果，果以萬德為體，因以萬善為體，引《十二門論》云：「諸佛大人所乘，文殊觀音等所乘。」又引此經：「佛自住大乘」，即果也；「諸子乘是寶乘」，是因乘也。又引《普賢觀》：「大乘因果皆是實相。」私問因果之乘為變？為不變
【現代漢語翻譯】 現代漢語譯本：真如的體性並非沒有二軌之別，爲了讓人容易理解，所以直接這樣說。後來顯宗所用，並非沒有最初的軌則，只是偏重於其中一種而以此命名罷了。
體，是一部經的宗旨歸宿，各種義理的彙集之處。不僅會悟它極其困難，而且說清楚它也不容易。經文說：『這個法是無法指示的，言語文字都寂滅了。』《大經》（指《涅槃經》）說：『不生不生是不可說的。』又說：『因為有因緣的緣故，也可以說。』
現在簡略地開示七條：一、正式顯明經體。二、廣泛地簡別偽說。三、一個法有不同的名稱。四、進入經體的門徑。五、普遍地作為眾多經典之體。六、普遍地作為各種修行之體。七、普遍地作為一切法之體。
正式顯明經體，更進一步說明四層意思：一、指出舊有的解釋。二、討論經體的意義。三、正式闡明經體。四、引用經文來證明。北方地區的法師用『一乘』（Ekayana，唯一佛乘）作為《法華經》的經體，這種說法過於寬泛，不夠簡要。『一乘』這個詞語含義寬泛，容易與權宜之說和真實之說相混淆，如果是權宜的一乘，就完全不符合經文的本意；如果是真實的一乘，義理又涵蓋了三軌（指實相、觀照、方便），顯明經體不夠明確，所以不採用。還有一種解釋說：以『真諦』（Paramārtha-satya，勝義諦）為經體。這種說法也過於寬泛，小乘和大乘都闡明真諦，小乘的真諦，就不必說了；大乘的真諦，也有多種，現在用哪一種真諦作為經體呢？所以不採用。還有一種解釋說：以『一乘因果』為經體。現在也不採用。為什麼呢？『一乘』這個詞語含義寬泛，已經像前面所說的那樣。而且因果二法，仍然沒有脫離事相，怎麼能作為經體呢？事相沒有理體的印證，就如同魔經一樣。怎麼能採用呢？有人解釋說乘體貫通因果，果以萬德為體，因以萬善為體，引用《十二門論》說：『諸佛大人所乘，文殊（Mañjuśrī）觀音（Avalokiteśvara）等所乘。』又引用此經：『佛自住大乘』，這就是果；『諸子乘是寶乘』，這就是因乘。又引用《普賢觀》（指《觀普賢菩薩行法經》）：『大乘因果都是實相。』私下請問因果之乘是變異的，還是不變異的？
【English Translation】 English version: The true nature is not without the distinction of two tracks, but to make it easy to understand, it is stated directly. Later, the use in Exoteric Buddhism (顯宗) is not without the initial track; it merely emphasizes one aspect for the sake of naming it.
'Body' (體, Tǐ) refers to the guiding principle of a scripture, the convergence of all meanings. Not only is it extremely difficult to comprehend, but it is also not easy to explain. The text says, 'This Dharma cannot be shown; words and speech are extinguished.' The Mahāparinirvāṇa Sūtra (《大經》) says, 'Non-arising, non-arising is inexpressible.' It also says, 'Because of conditions, it can also be spoken of.'
Now, let me briefly outline seven points: 1. Directly revealing the body of the scripture. 2. Broadly distinguishing falsehoods. 3. One Dharma with different names. 4. The gateway to entering the body. 5. Universally serving as the body of many scriptures. 6. Universally serving as the body of all practices. 7. Universally serving as the body of all Dharmas.
To directly reveal the body, further clarify four meanings: 1. Presenting old interpretations. 2. Discussing the meaning of the body. 3. Directly clarifying the body. 4. Citing texts as evidence. The teachers in the Northern Regions use the One Vehicle (Ekayana, 一乘) as the body. This statement is too broad and not concise enough. The term 'One Vehicle' is too general, easily confused with expedient and true teachings. If it is an expedient One Vehicle, it is completely contrary to the meaning of the scripture; if it is the true One Vehicle, its meaning encompasses the Three Tracks (實相, 觀照, 方便 - Reality, Contemplation, Expedient Means), making the revelation of the body unclear, so it is not used. There is also an interpretation that uses 'True Reality' (Paramārtha-satya, 真諦) as the body. This is also too broad, as both the Small Vehicle (Hinayana) and the Great Vehicle (Mahayana) clarify True Reality. The True Reality of the Small Vehicle need not be mentioned; the True Reality of the Great Vehicle is also diverse. Which True Reality should be used as the body? Therefore, it is not used. There is also an interpretation that uses 'One Vehicle Cause and Effect' as the body. This is also not used. Why? The term 'One Vehicle' is too general, as mentioned earlier. Moreover, the two Dharmas of cause and effect have not yet escaped phenomena (事相), so how can they be the body? Phenomena without the seal of principle (理印) are like demonic scriptures. How can they be used? Some interpret the vehicle body as encompassing cause and effect, with the effect being the body of myriad virtues and the cause being the body of myriad good deeds, citing the Twelve Gate Treatise (《十二門論》), 'What the Buddhas and great beings ride, what Mañjuśrī (文殊) and Avalokiteśvara (觀音) ride.' They also cite this scripture, 'The Buddha dwells in the Great Vehicle,' which is the effect; 'The children ride this precious vehicle,' which is the cause vehicle. They also cite the Visualization of Samantabhadra Sūtra (《普賢觀》), 'The cause and effect of the Great Vehicle are all True Reality.' I privately ask whether the vehicle of cause and effect is changing or unchanging?
？若變，誰是能通？誰是所通？若不變，因果則並，皆無此理。若別有法通因果，當知因果非果者，經體也。《十二門論》云：「大人佛不行故名乘。」豈應以不行證因果乘也？《法華》「佛自住大乘」者，此乃乘理以御人，非住果德也。《普賢觀》明因果皆指實相，云可將實相證於因果耶？今皆不用。有人明因乘，以般若為本，五度為末；果乘以薩婆若為本，余為末。又因乘狹，果乘廣。又般若相應心是一體乘，不相應心是異體乘。又無所得相應行是近乘，低頭舉手有所得是遠乘。又六度有世、出世雜是遠乘，三十七品但出世名近乘。又四句、度與品悉無得，又度與品俱有得。又度雜品不雜，又品雜度不雜(云云)。
私謂般若為乘本者，於今經是白牛，非經體也。薩婆若為乘本者，於今經是道場所成果，亦非乘體。因乘狹者是縱義，果乘廣者是橫義，悉非今經乘體。般若相應心無所得近遠等，於今經悉是莊校儐從，都非乘體。那忽于皮毛枝葉而興諍論耶！喧怒如此，誰能別之？有人引《釋論》，以六度為乘體，方便運出生死，慈悲運取眾生；於今經般若是牛，五度是莊挍，方便是儐從，慈悲是軒，亦非乘體。
《中邊分別論》云：乘有五：一、乘本，謂真如佛性。二、乘行，謂福慧。三、乘攝，謂慈
【現代漢語翻譯】 現代漢語譯本：如果變異，誰是能通達者？誰是所通達者？如果不變異，因和果就混為一談，這都是沒有道理的。如果另外有法能夠通達因果，應當知道因果並非最終的果，而是經的本體。《十二門論》說：『大人佛因為不行走所以叫做乘。』難道應該用不行走來證明因果乘嗎？《法華經》中『佛自住大乘』，這是用乘的道理來駕馭人，不是安住于果位的功德。《普賢觀經》闡明因和果都指向實相，難道可以將實相用來證明因果嗎？現在這些都不採用。有人闡明因乘，以般若（智慧）為根本，五度（佈施、持戒、忍辱、精進、禪定）為末；果乘以薩婆若（一切智）為根本，其餘為末。又說因乘狹窄，果乘廣大。又說般若相應的心是一體乘，不相應的心是異體乘。又說與無所得相應的行為是近乘，低頭舉手有所得是遠乘。又說六度有世間和出世間混雜的是遠乘，三十七道品（三十七道品，又稱三十七菩提分法，是佛教修行的重要組成部分）只有出世間的是近乘。又說四句、度與品都無所得，又說度與品都有所得。又說度混雜品不混雜，又說品混雜度不混雜（等等）。 我私下認為，把般若作為乘的根本，在《法華經》中是白牛，不是經的本體。把薩婆若作為乘的根本，在《法華經》中是道場（菩提道場）所成就的果，也不是乘的本體。說因乘狹窄是縱向的意義，說果乘廣大是橫向的意義，都不是《法華經》的乘的本體。般若相應的心無所得的近遠等等，在《法華經》中都是莊嚴修飾的隨從，都不是乘的本體。怎麼能在皮毛枝葉上引起爭論呢！喧鬧成這樣，誰能分辨清楚呢？有人引用《釋論》，以六度為乘的本體，用方便運送出生死，用慈悲運載救取眾生；在《法華經》中，般若是牛，五度是莊嚴修飾，方便是隨從，慈悲是車軒，也不是乘的本體。 《中邊分別論》說：乘有五種：第一是乘本，指真如佛性。第二是乘行，指福慧。第三是乘攝，指慈悲。
【English Translation】 English version: If it changes, who is the one who can penetrate? Who is the one being penetrated? If it doesn't change, then cause and effect are mixed together, which is unreasonable. If there is another dharma that can penetrate cause and effect, then know that cause and effect are not the ultimate fruit, but the essence of the sutra. The Twelve Gate Treatise says: 'The great man Buddha is called a vehicle because he does not walk.' Should we use not walking to prove the cause-and-effect vehicle? In the Lotus Sutra, 'The Buddha dwells in the Great Vehicle himself,' this is using the principle of the vehicle to guide people, not dwelling in the merits of the fruit position. The Universal Worthy Contemplation Sutra clarifies that both cause and effect point to reality, can reality be used to prove cause and effect? Now, none of these are adopted. Some explain the cause vehicle, taking prajna (wisdom) as the root and the five paramitas (giving, morality, patience, diligence, meditation) as the branches; the fruit vehicle takes sarvajna (all-knowing wisdom) as the root and the rest as the branches. Also, the cause vehicle is narrow, and the fruit vehicle is broad. Also, the mind corresponding to prajna is the one-body vehicle, and the mind not corresponding is the different-body vehicle. Also, the practice corresponding to non-attainment is the near vehicle, and bowing and raising hands with attainment is the far vehicle. Also, the six paramitas have worldly and unworldly mixed, which is the far vehicle, and the thirty-seven dharmas of enlightenment (thirty-seven factors of enlightenment, also known as thirty-seven limbs of enlightenment, are an important part of Buddhist practice) are only unworldly, which is the near vehicle. Also, the four phrases, paramitas, and dharmas all have no attainment, and also paramitas and dharmas all have attainment. Also, paramitas are mixed and dharmas are not mixed, and also dharmas are mixed and paramitas are not mixed (etc.). I privately think that taking prajna as the root of the vehicle is the white ox in the Lotus Sutra, not the essence of the sutra. Taking sarvajna as the root of the vehicle is the fruit achieved in the bodhimanda (place of enlightenment) in the Lotus Sutra, which is also not the essence of the vehicle. Saying that the cause vehicle is narrow is the vertical meaning, and saying that the fruit vehicle is broad is the horizontal meaning, neither of which is the essence of the vehicle in the Lotus Sutra. The near and far of the mind corresponding to prajna with non-attainment, etc., are all decorations and attendants in the Lotus Sutra, none of which are the essence of the vehicle. How can there be disputes over the skin and branches! With such a commotion, who can distinguish it clearly? Some quote the Treatise, taking the six paramitas as the essence of the vehicle, using skillful means to transport beings out of birth and death, and using compassion to carry and save beings; in the Lotus Sutra, prajna is the ox, the five paramitas are the decorations, skillful means are the attendants, and compassion is the carriage, which is also not the essence of the vehicle. The Discrimination of the Middle and Extremes says: There are five types of vehicles: First, the root of the vehicle, referring to suchness and Buddha-nature. Second, the practice of the vehicle, referring to merit and wisdom. Third, the embrace of the vehicle, referring to compassion.
悲。四、乘障，謂煩惱，是煩惱障；行、解等是智障。五、乘果，謂佛果也。《唯識論》云：乘是出載義，由真如佛性出福慧等行，由此行出佛果，由佛果載出眾生。《攝大乘論》：乘有三：一、乘因，謂真如佛性。二、乘緣，謂萬行。三、乘果，謂佛果也。《法華論》明乘體，謂「如來平等法身」，又云：如來大般涅槃。此兩文似如隱顯耳；發心低頭舉手等名乘緣。《十二門論》明乘本，謂諸法實相；乘主，謂般若；乘助，謂一切行資成，乘至至薩婆若。此五論明乘體同，而莊挍小異；於今經明乘體，正是實相，不取莊挍也。若取莊挍者，則非佛所乘乘也。
二、論體意者，何意須用此體？《釋論》云：諸小乘經，若有無常、無我、涅槃三印印之，即是佛說，修之得道。無三法印，即是魔說。大乘經，但有一法印，謂諸法實相，名了義經，能得大道。若無實相印，是魔所說。故身子云：「世尊說實道，波旬無此事。」何故小三大一？小乘明生死與涅槃異，生死以無常為初印，無我為後印，二印印說生死，涅槃但用一寂滅印，是故須三。大乘，生死即涅槃，涅槃即生死，不二不異。《凈名》曰：「一切眾生常寂滅相」，即大涅槃。又云：「本自不生，今則無滅。」本不生者，則非無常無我相，今則無滅者，則非
【現代漢語翻譯】 現代漢語譯本 悲。四、乘障，指的是障礙，即煩惱，是煩惱障；行、解等是智障。五、乘果，指的是佛果。《唯識論》說：『乘是出載之義，由真如佛性生出福慧等行，由此行生出佛果，由佛果運載出眾生。』《攝大乘論》：乘有三種：一、乘因，指的是真如佛性。二、乘緣，指的是萬行。三、乘果，指的是佛果。《法華論》闡明乘體，說是『如來平等法身』，又說：如來大般涅槃。這兩段文字似乎只是隱晦地顯現而已；發心、低頭、舉手等稱為乘緣。《十二門論》闡明乘本，說是諸法實相；乘主，說是般若（智慧）；乘助，說是一切行資助成就，乘至到達薩婆若（一切智）。這五部論闡明乘體相同，而修飾略有不同；如今經文闡明乘體，正是實相，不取修飾。如果取修飾，那就不是佛所乘之乘了。
二、論體意，是什麼意思需要用此體？《釋論》說：諸小乘經，如果有無常、無我、涅槃三法印印證，就是佛所說，修習它就能得道。沒有三法印，就是魔所說。大乘經，但有一法印，即諸法實相，名爲了義經，能得大道。如果沒有實相印，就是魔所說。所以舍利弗說：『世尊說真實之道，波旬（魔王）沒有這件事。』為什麼小乘是三大一？小乘闡明生死與涅槃不同，生死以無常為初印，無我為後印，二印印證生死，涅槃只用一寂滅印，所以需要三個。大乘，生死即是涅槃，涅槃即是生死，不二不異。《維摩詰經》說：『一切眾生常寂滅相』，即是大涅槃。又說：『本自不生，今則無滅。』本不生，就不是無常無我相，今則無滅，就不是
【English Translation】 English version Sorrow. Four, obstacles to the vehicle, referring to afflictions, are the afflictions that are obstacles; practice, understanding, etc., are intellectual obstacles. Five, the fruit of the vehicle, referring to the fruit of Buddhahood. The Vijnaptimatrata-siddhi-sastra says: 'A vehicle has the meaning of carrying forth; from the Tathata (suchness) Buddha-nature arises the practice of blessings and wisdom, from this practice arises the fruit of Buddhahood, and from the fruit of Buddhahood, sentient beings are carried forth.' The Mahayana-samgraha says: There are three types of vehicle: One, the cause of the vehicle, referring to the Tathata Buddha-nature. Two, the conditions of the vehicle, referring to the myriad practices. Three, the fruit of the vehicle, referring to the fruit of Buddhahood. The Lotus Sutra Treatise clarifies the substance of the vehicle, saying 'the Tathagata's (the thus-gone one) equal Dharmakaya (dharma body),' and also says: the Tathagata's Great Parinirvana (complete extinction). These two passages seem to be merely hidden and revealed; generating the aspiration [for enlightenment], bowing the head, raising the hand, etc., are called the conditions of the vehicle. The Twelve Gate Treatise clarifies the origin of the vehicle, referring to the reality of all dharmas; the master of the vehicle, referring to Prajna (wisdom); the assistance to the vehicle, referring to all practices that aid in accomplishment, the vehicle reaching Sarvajna (all-knowingness). These five treatises clarify that the substance of the vehicle is the same, but the embellishments are slightly different; in the current sutra, the substance of the vehicle is precisely reality, not taking the embellishments. If one takes the embellishments, then it is not the vehicle that the Buddha rides.
Two, regarding the meaning of the substance, what is the meaning of needing to use this substance? The Mahaprajnaparamita-sastra says: If the Sutras of the Hearers (small vehicle) have the three seals of impermanence, non-self, and Nirvana, then they are what the Buddha spoke, and cultivating them leads to enlightenment. Without the three seals, it is what the demons spoke. The Mahayana Sutras have only one seal, which is the reality of all dharmas, called the definitive Sutra, which can attain the great path. Without the seal of reality, it is what the demons spoke. Therefore, Sariputra (one of the Buddha's chief disciples) said: 'The World-Honored One speaks the true path, Mara (demon king) has no such thing.' Why are there three great and one small? The Hearers clarify that birth and death are different from Nirvana, birth and death use impermanence as the initial seal, non-self as the final seal, the two seals seal birth and death, Nirvana only uses one seal of quiescence, therefore three are needed. In the Mahayana, birth and death are Nirvana, Nirvana is birth and death, not two, not different. The Vimalakirti Sutra says: 'All sentient beings are always in the state of quiescence,' which is Great Nirvana. It also says: 'Originally unborn, now there is no extinction.' Originally unborn, then it is not the aspect of impermanence and non-self, now there is no extinction, then it is not
小寂滅相，唯是一實相。實相故言常寂滅相即大涅槃，但用一印也。此大、小印，印半滿經，外道不能雜，天魔不能破。如世文符，得印可信。當知諸經畢定須得實相之印，乃得名爲了義大乘也。
三正顯體者，即一實相印也。三軌之中，取真性軌。十法界中，取佛法界。佛界十如是中，取如是體。四種十二因緣中，取不思議不生不滅。十二支中，取苦道即是法身。四種四諦中，取無作四諦。于無作中，唯取滅諦。七種二諦中，取五種二諦，五二諦中，唯取真諦。五三諦中，取五中道第一義諦。諸一諦中，取中道一實諦。諸無諦中，取中道無諦也。若得此意，就智妙中簡，乃至十妙一一簡出正體，例可知也。
若譬喻明義，如樑柱綱紀一屋，非梁非柱，即屋內之空。柱樑譬以因果；非梁非柱譬以實相，實相為體，非樑柱也。屋若無空，無所容受，因果無實相，無所成立。《釋論》云：若以無此空，一切無所作。又譬如日月綱天、公臣輔主，日月可二，太虛空天不可二也；臣將可多，主不可多也。為此義故，須簡出正體。如三軌成乘，不縱不橫，不即不離，顯示義便，須簡觀照等，唯指真性當名，正意分明，三軌既然，余法例爾(云云)。
四、引證者，〈序品〉云：「今佛放光明，助顯實相義。」
【現代漢語翻譯】 現代漢語譯本：小寂滅相，唯一是實相（一切事物真實不虛的本性）。因為是實相，所以說是常寂滅相，也就是大涅槃（佛教修行的最終目標，超越生死輪迴的境界），只是用一個印（真理的證明）來表示。這個大印、小印，印證了半部經和全部經，外道（不信奉佛教的修行者）不能混淆，天魔（阻礙修行的惡勢力）不能破壞。就像世俗的文書，得到印章就可以相信。應當知道所有經典最終必須得到實相的印證，才能被稱爲了義大乘（能徹底明白佛法真諦的教派）。
三、正顯體者，就是一實相印。三軌（三種修行規範：真性軌、觀照軌、資成軌）之中，選取真性軌。十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）中，選取佛法界。佛界十如是（如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等）中，選取如是體。四種十二因緣（四種不同層次的十二因緣觀）中，選取不思議不生不滅。十二支（無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）中，選取苦道即是法身（佛的真身）。四種四諦（生滅四諦、無生四諦、無量四諦、無作四諦）中，選取無作四諦。于無作中，只選取滅諦（涅槃寂滅的真理）。七種二諦（七種不同層次的二諦觀）中，選取五種二諦，五二諦中，只選取真諦（勝義諦，超越世俗的真理）。五三諦（五種不同層次的三諦觀）中，選取五中道第一義諦（不落兩邊的最高真理）。所有一諦中，選取中道一實諦。所有無諦中，選取中道無諦。如果領會了這個意思，就在智慧的奧妙中進行簡擇，乃至十妙（境妙、智妙、行妙、位妙、三法妙、感應妙、神通妙、說法妙、眷屬妙、供養妙）一一簡擇出正體，可以依此類推。
如果用譬喻來闡明意義，就像樑柱綱紀構成房屋，沒有梁就沒有柱子，就像房屋內的空間。柱樑譬喻因果；沒有樑柱譬喻實相，實相是本體，不是樑柱。房屋如果沒有空間，就無法容納任何東西，因果如果沒有實相，就無法成立。《釋論》（《大智度論》）說：『如果沒有這個空間，一切都無法運作。』又譬如日月綱維繫天空，公臣輔佐君主，日月可以是兩個，但太虛空天不能是兩個；臣將可以很多，但君主不能很多。爲了這個意義，必須簡擇出正體。就像三軌成就大乘，不縱不橫，不即不離，顯示意義方便，必須簡擇觀照等，只指真性作為名稱，正意分明，三軌既然如此，其他法也依此類推（等等）。
四、引證方面，〈序品〉（《妙法蓮華經》的序品）說：『現在佛陀放出光明，幫助顯明實相的意義。』
【English Translation】 English version: The small quiescence aspect is solely the one real aspect (the true and unfalse nature of all things). Because it is the real aspect, it is said to be the constant quiescence aspect, which is the great Nirvana (the ultimate goal of Buddhist practice, transcending the cycle of birth and death), only using one seal (proof of truth) to represent it. This great seal and small seal, seal half of the sutra and the entire sutra, heretics (practitioners who do not believe in Buddhism) cannot confuse, heavenly demons (evil forces that hinder practice) cannot destroy. Just like secular documents, they can be believed when they have a seal. It should be known that all sutras must ultimately obtain the seal of the real aspect to be called the definitive Mahayana (a school that can completely understand the true meaning of Buddhism).
Third, 'directly revealing the substance' refers to the one real aspect seal. Among the three models (three kinds of practice norms: the model of true nature, the model of contemplation, and the model of supportive accomplishment), select the model of true nature. Among the ten dharma realms (hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas), select the Buddha dharma realm. Among the ten suchnesses (such appearance, such nature, such entity, such power, such action, such cause, such condition, such effect, such retribution, and such ultimate equality) of the Buddha realm, select such entity. Among the four types of twelve links of dependent origination (four different levels of observing the twelve links of dependent origination), select the inconceivable non-arising and non-ceasing. Among the twelve links (ignorance, action, consciousness, name and form, six entrances, contact, feeling, craving, grasping, becoming, birth, old age and death), select the path of suffering which is the Dharmakaya (the true body of the Buddha). Among the four types of four noble truths (the four noble truths of arising and ceasing, the four noble truths of non-arising, the four noble truths of immeasurable, and the four noble truths of non-action), select the four noble truths of non-action. Among the non-action, only select the truth of cessation (the truth of Nirvana and quiescence). Among the seven types of two truths (seven different levels of observing the two truths), select the five types of two truths, and among the five two truths, only select the true truth (the ultimate truth, transcending the mundane truth). Among the five three truths (five different levels of observing the three truths), select the first meaning of the five middle ways (the highest truth that does not fall into either extreme). Among all the one truths, select the one real truth of the middle way. Among all the no truths, select the no truth of the middle way. If you understand this meaning, then select from the wonders of wisdom, and even select the correct substance from each of the ten wonders (wonder of realm, wonder of wisdom, wonder of practice, wonder of position, wonder of the three dharmas, wonder of response, wonder of supernatural power, wonder of preaching, wonder of retinue, wonder of offering), and so on.
If using metaphors to clarify the meaning, it is like beams and pillars forming a house, without beams there are no pillars, like the space inside the house. Pillars and beams are metaphors for cause and effect; without beams and pillars is a metaphor for the real aspect, the real aspect is the substance, not the beams and pillars. If a house has no space, it cannot accommodate anything, if cause and effect have no real aspect, they cannot be established. The Shilun (Mahaprajnaparamita-sastra) says: 'If there is no space, nothing can be done.' It is also like the sun and moon maintaining the sky, and ministers assisting the ruler, there can be two suns and moons, but the vast empty sky cannot be two; there can be many ministers and generals, but there cannot be many rulers. For this reason, it is necessary to select the correct substance. Just like the three models accomplish the Mahayana, neither vertical nor horizontal, neither identical nor different, displaying the meaning conveniently, it is necessary to select contemplation, etc., only pointing to true nature as the name, the correct meaning is clear, since the three models are like this, other dharmas are also like this (etc.).
Fourth, regarding citations, the 'Introduction Chapter' (of the Lotus Sutra) says: 'Now the Buddha emits light, helping to reveal the meaning of the real aspect.'
又云：「諸法實相義，已為汝等說。」〈方便品〉云：「唯佛與佛，乃能究盡諸法實相。」偈中雲：「諸佛法久后，要當說真實。」又云：「我以相嚴身……為說實相印。」身子領解云：「世尊說實道，波旬無此事。」又云：「安住實智中，我定當作佛。」〈法師品〉云：「開方便門，示真實相。」〈安樂行〉云：「觀諸法如實相。」〈壽量〉云：「如來如實知見。」《普賢觀》云：「昔于靈山，廣說一實之道。」又云：「觀於一實境界。」故知諸佛為大事因緣出現於世，只令眾生開佛知見，見此一實非因非果之理耳。經文在茲，可為明證也。
○二、廣簡偽者，夫正體玄絕，一往難知，又邪小之名，亂于正大，譬如魚目混雜明珠，故須簡偽。即為六意：一、就凡簡。二、就外簡。三、就小簡。四、就偏簡。五、就譬簡。六、就悟簡。
一、就凡簡者，《釋論》云：世典亦稱實者，乃是護國治家稱實也。外道亦稱實者，邪智僻解，謂為實也。小乘稱實者，厭苦蘇息，以偏真為實也。如是等，但有實名，而無其義。何者？世間妖幻道術亦稱為實，多是鬼神魅法，此法入心，迷醉狂亂，自炫善好，謂勝真實，立異動眾，示奇特相。或髑髏盛屎，約多人前張口大咽，或生魚臭肉，增狀餔食，或裸形弊服，夸傲規
【現代漢語翻譯】 現代漢語譯本 又說：『諸法的真實相，已經為你們說了。』《方便品》中說：『只有佛與佛，才能究竟通達諸法的真實相。』偈頌中說：『諸佛的法在長久之後，最終應當說真實。』又說：『我以種種莊嚴的身相……為眾生宣說真實相印。』舍利弗領悟理解后說：『世尊所說的真實之道，魔王波旬是無法理解的。』又說：『安住在真實的智慧中，我必定能夠成佛。』《法師品》中說：『開啟方便之門，顯示真實之相。』《安樂行品》中說：『觀察諸法如其真實之相。』《壽量品》中說：『如來如實地知見一切。』《普賢觀經》中說：『過去在靈山會上，廣泛宣說一實之道。』又說：『觀想一實境界。』因此可知諸佛爲了重大的因緣出現在世間，只是爲了讓眾生開啟佛的知見，見到這非因非果的真實之理。經文在此，可以作為明確的證明。 二、廣泛地辨別真偽：正體玄妙深遠，一下子難以理解，而且邪惡、微小的名義，混淆于正大之中，譬如魚目混雜在明珠之中，所以必須辨別真偽。即分為六個方面：一、就凡夫來辨別。二、就外道來辨別。三、就小乘來辨別。四、就偏頗來辨別。五、就譬喻來辨別。六、就證悟來辨別。 一、就凡夫來辨別：《釋論》中說：世俗典籍也稱『實』，那是護國治家意義上的『實』。外道也稱『實』，那是邪惡的智慧和偏頗的理解，認為那是『實』。小乘也稱『實』，那是厭惡痛苦，尋求休息，以片面的真理為『實』。像這些，只是有名義上的『實』，而沒有其實質的意義。為什麼呢？世間的妖術幻術也稱為『實』，大多是鬼神迷惑人的法術，這種法術進入人心，使人迷惑、沉醉、狂亂，自我炫耀美好，認為勝過真實，標新立異，擾亂大眾，顯示奇特的景象。或者用頭蓋骨盛著糞便，在很多人面前張開大口吞嚥，或者生吃魚和腐臭的肉，增加恐怖的景象，或者裸露身體，穿著破爛的衣服，誇耀自己的行為。
【English Translation】 English version It is also said: 'The true aspect of all dharmas has already been spoken for you.' The 'Expedient Means' chapter says: 'Only Buddhas and Buddhas can thoroughly understand the true aspect of all dharmas.' The verse says: 'After a long time, the Buddhas' Dharma must speak the truth.' It is also said: 'I adorn my body with various adornments... to proclaim the seal of the true aspect.' Shariputra, understanding, said: 'The true path spoken by the World-Honored One is beyond the understanding of Mara Papiyas (the Evil One).' It is also said: 'Dwelling in true wisdom, I will surely become a Buddha.' The 'Teacher of the Law' chapter says: 'Opening the gate of expedient means, revealing the true aspect.' The 'Peaceful Practices' chapter says: 'Contemplate all dharmas as their true aspect.' The 'Life Span' chapter says: 'The Tathagata (Thus Come One) truly knows and sees.' The 'Universal Worthy Contemplation Sutra' says: 'In the past, at Vulture Peak (Grdhrakuta Mountain), the path of the One Reality was widely proclaimed.' It also says: 'Contemplate the realm of the One Reality.' Therefore, it is known that the Buddhas appear in the world for a great cause, only to enable sentient beings to open the Buddha's knowledge and vision, and to see this principle of One Reality that is neither cause nor effect. The sutra text is here, which can serve as clear proof. 2. Broadly distinguishing the false from the true: The true essence is profound and difficult to understand at once, and the names of evil and small confuse the true and great, just as fish eyes are mixed with bright pearls, so it is necessary to distinguish the false from the true. That is, there are six aspects: 1. Distinguishing from the perspective of ordinary people. 2. Distinguishing from the perspective of external paths. 3. Distinguishing from the perspective of the Small Vehicle (Hinayana). 4. Distinguishing from the perspective of bias. 5. Distinguishing from the perspective of analogy. 6. Distinguishing from the perspective of enlightenment. 1. Distinguishing from the perspective of ordinary people: The 'Great Treatise on the Perfection of Wisdom' says: Worldly classics also call 'real,' which is 'real' in the sense of protecting the country and governing the family. External paths also call 'real,' which is evil wisdom and biased understanding, considering it 'real.' The Small Vehicle also calls 'real,' which is to be weary of suffering and seek rest, taking partial truth as 'real.' Like these, there is only the name of 'real,' but without its substantial meaning. Why? Worldly magic and illusions are also called 'real,' mostly the magic of ghosts and spirits, this magic enters the heart, making people confused, intoxicated, and mad, self-boasting of goodness, thinking it surpasses the truth, creating novelty, disturbing the masses, and showing strange appearances. Or using a skull to hold feces, opening their mouths wide in front of many people to swallow it, or eating raw fish and rotten meat, increasing the terrifying appearance, or exposing their bodies, wearing tattered clothes, boasting of their behavior.
矩，或直來直去，不問不答，種種譎詭，詃誘無智，令信染惑著。著已求脫叵得，內則病害其身，外則誅家滅族，禍延親里，現受眾苦，后受地獄長夜之苦，生生障道，無解脫期。此乃世間現見，何實可論，鈍使愛論攝。
若周孔經籍，治法禮法，兵法醫法，天文地理，八卦五行，世間墳典，孝以治家，忠以治國，各親其親，各子其子，敬上愛下，仁義揖讓，安於百姓，霸立社稷；若失此法，強者陵弱，天下焦遑，民無聊生，鳥不暇棲，獸不暇伏；若依此法，天下太平，牛馬內向，當知此法，乃是愛民治國，而稱為實。《金光明》云：「釋提桓因種種勝論。」即其義也。蓋十善意耳，修十善上符天心，諸天歡喜，求天然報，此法為勝，故言勝論耳。又大梵天王，說出欲論，即是修定出欲淤泥，亦是愛論攝耳。世又方術，服藥長生，練形易色，飛仙隱形者，稱此藥方秘要真實，此亦愛論鈍使攝耳。
二就外簡者，即是外道典籍也。若服藥求知，聰利明達，推尋道理，稱此藥方為勝為實者，藥力薄知，不能鑒遠，觸藥則失，藥歇則失，亦非實也。若此間莊老，無為無慾，天真虛靜，息諸夸企，棄聖絕智等，直是虛無其抱，尚不出單四見外，何關聖法？縱令出單四見外，尚墮復四見中，見網中行，非解脫道。若
【現代漢語翻譯】 現代漢語譯本：有的人拐彎抹角，或者直來直去，不問不答，用各種詭詐的手段，誘騙迷惑沒有智慧的人，使他們相信並沉迷其中。一旦沉迷，就難以解脫，內在會損害自身，外在會導致家破人亡，禍及親友，現在遭受各種痛苦，死後還要承受地獄漫長黑夜的折磨，生生世世障礙修道，沒有解脫之期。這些都是世間常見的現象，有什麼實際價值可言呢？這些都被遲鈍的愛論所包含。
如果遵循周公、孔子的經書典籍，治理國家的方法、禮儀法度，兵法、醫術，天文地理，八卦五行，世間的各種典籍，用孝道來治理家庭，用忠誠來治理國家，各自親愛自己的親人，各自愛護自己的子女，尊敬長輩，愛護下屬，講求仁義禮讓，使百姓安居樂業，國家得以穩固。如果喪失這些法則，強者欺凌弱者，天下動盪不安，百姓無法生存，鳥兒沒有時間棲息，野獸沒有時間躲藏。如果遵循這些法則，天下太平，牛馬都悠閒自在。應當知道這些法則，是愛護百姓、治理國家的根本，所以稱之為『實』。《金光明經》中說：『釋提桓因（帝釋天）的種種殊勝理論。』就是這個意思。實際上就是修持十善業，修持十善業上合天心，諸天神歡喜，求得自然的福報，這種法是殊勝的，所以說是殊勝的理論。還有大梵天王，說出離慾望的理論，也就是通過禪定來出離慾望的泥潭，這也屬於愛論所包含的範圍。世上還有一些方術，通過服藥來求得長生不老，修煉形體改變容貌，飛昇成仙隱身的人，聲稱這些藥方秘訣是真實可靠的，這些也被遲鈍的愛論所包含。
第二種是就外道典籍進行簡要辨析。如果通過服藥來求得智慧，變得聰明敏銳，推究事理，聲稱這種藥方是殊勝真實的，要知道藥力帶來的智慧是淺薄的，不能洞察深遠，接觸到藥物就會失去智慧，藥效過後也會失去智慧，所以不是真實的。如果像莊子、老子那樣，主張無為無慾，保持天真虛靜，摒棄各種誇大的追求，拋棄聖人的智慧等等，這只不過是空虛的懷抱，尚且沒有超出單四見的範圍，與聖人的教法有什麼關係呢？縱然超出了單四見的範圍，仍然會墮入復四見之中，在見解的羅網中行走，不是解脫的道路。如果...
【English Translation】 English version: Some people are circuitous, or straightforward, not asking or answering, using various cunning means to deceive and confuse those without wisdom, causing them to believe and become addicted. Once addicted, it is difficult to escape, internally harming oneself, and externally leading to family destruction and the ruin of relatives, suffering various hardships in the present, and enduring the long night of hell after death, obstructing the path of cultivation life after life, with no hope of liberation. These are common phenomena in the world, what real value is there to discuss? These are all encompassed by the dull attachment of love.
If one follows the scriptures and classics of Zhou Gong and Confucius, the methods of governing the country, the laws of etiquette, military strategy, medical skills, astronomy, geography, the Eight Trigrams and Five Elements, the various classics of the world, using filial piety to govern the family, using loyalty to govern the country, each loving their own relatives, each cherishing their own children, respecting elders, caring for subordinates, emphasizing benevolence, righteousness, propriety, and yielding, so that the people live in peace and contentment, and the country is stable. If these principles are lost, the strong will bully the weak, the world will be in turmoil, the people will be unable to survive, birds will have no time to perch, and beasts will have no time to hide. If these principles are followed, the world will be peaceful, and cattle and horses will be leisurely. It should be known that these principles are the foundation of loving the people and governing the country, so they are called 'real'. The Golden Light Sutra says: 'Śakra Devānām Indra (the ruler of the gods) has various superior arguments.' This is the meaning. In reality, it is cultivating the ten good deeds, cultivating the ten good deeds in accordance with the will of heaven, the gods rejoice, seeking natural blessings, this Dharma is superior, so it is called a superior argument. Also, Mahābrahmā (the great Brahma king) speaks of the theory of leaving desire, which is to leave the mud of desire through meditation, this is also within the scope of the attachment of love. There are also some arts in the world, seeking longevity through taking medicine, cultivating the body to change appearance, ascending to immortality and becoming invisible, claiming that these medicinal formulas and secrets are true and reliable, these are also encompassed by the dull attachment of love.
The second is to briefly analyze the scriptures of external paths. If one seeks wisdom through taking medicine, becomes intelligent and sharp, investigates principles, claiming that this medicinal formula is superior and real, it should be known that the wisdom brought by the power of medicine is shallow, unable to see far, losing wisdom upon contact with the medicine, and losing wisdom after the effect of the medicine wears off, so it is not real. If, like Zhuangzi and Laozi, one advocates non-action and non-desire, maintaining naturalness and tranquility, abandoning various exaggerated pursuits, abandoning the wisdom of sages, etc., this is just an empty embrace, not even exceeding the scope of the single four views, what does it have to do with the teachings of the saints? Even if it exceeds the scope of the single four views, it will still fall into the repeated four views, walking in the net of views, not the path of liberation. If...
外國論力受梨昌募，撰《五百明難》，其一云：「瞿曇為一究竟道，為眾多究竟道？」佛言：「但一究竟道。」論力云：「云何諸師各各說究竟道？」佛指鹿頭：「汝識其不？」論力言：「識，究竟道中，其為第一。」佛言：「若其得究竟道，云何自舍其道為我弟子耶？」論力即悟，嘆佛法中，獨一究竟道。又如長爪云：「一切論可破，一切語可轉，觀諸法實相，于久不得一法入心。」《釋論》云：「長爪執亦有亦無見。」又云：「亦計不可說見。」
如斯流類，百千萬種，虛妄戲論，為惑流轉，見網浩然，邪智瀾漫，觸境生著。或時褶揲，有無為有，無有無無為無，有非有非無為有，無非有非無為無，百千番牒，悉皆見倒，生死諸邊，非真實也。《大經》云：「被無明枷，系生死柱，繞二十五有不能得脫。」即此義也。
三、就小簡者，聲聞法中亦云：「離有離無名聖中道。」《大集》云：「拘鄰如沙門，最初獲得真實之知見。」然小乘不運大悲，不濟眾生，功德力薄，不求作佛，不深窮實相，則智慧劣弱，雖云離有離無名聖中道，乃以斷常二見為二邊，真諦為中道。真無漏慧名為見，證涅槃法名為知，雖斷見思，除滅分段，而住草菴，非究竟理。對前生死有邊，即是涅槃無邊，二俱可破可壞，非真實
【現代漢語翻譯】 現代漢語譯本： 外國論師力受梨昌募，撰寫了《五百明難》，其中一個問題是：『喬達摩（Gautama，佛陀的姓）說的是一個究竟之道，還是眾多究竟之道？』佛陀回答說：『只有一個究竟之道。』論師問道：『為什麼各位老師都各自說著究竟之道呢？』佛陀指著鹿頭（Mrigashiras，人名）說：『你認識他嗎？』論師說：『認識，在究竟道中，他是第一。』佛陀說：『如果他已經得到了究竟之道，為什麼自己捨棄他的道而做我的弟子呢？』論師立刻醒悟，讚歎佛法中，只有一個究竟之道。又如長爪（Dirghanakha，人名）說：『一切理論都可以被駁倒，一切言語都可以被改變，觀察諸法的實相，很久都不能使一個法進入心中。』《釋論》（釋摩訶衍論）中說：『長爪執著于亦有亦無的見解。』又說：『也計執著于不可說的見解。』 像這樣的流派，成百上千種，虛妄的戲論，用來迷惑眾生使之流轉生死，見解之網浩瀚無邊，邪惡的智慧氾濫成災，接觸到境界就產生執著。或者有時褶疊，把有說成沒有，把沒有說成有，把非有非無說成有，把非有非無說成沒有，成百上千次地翻來覆去，全部都是顛倒的見解，生死等各種邊見，都不是真實的。《大經》（大般涅槃經）中說：『被無明的枷鎖束縛，繫在生死的柱子上，圍繞著二十五有（二十五種存在狀態）而不能脫離。』就是這個意思。 三、就小乘來說，聲聞法中也說：『離開有和無叫做聖中道。』《大集經》（大方等大集經）中說：『拘鄰（Kaundinya，五比丘之一）沙門，最初獲得了真實的知見。』然而小乘不運用大悲心，不救濟眾生，功德力量薄弱，不求成佛，不深入探究實相，因此智慧低劣薄弱，雖然說離開有和無叫做聖中道，實際上是以斷見和常見這兩種見解作為兩個邊，把真諦作為中道。把真實的無漏智慧叫做見，把證得涅槃的法叫做知，雖然斷除了見惑和思惑，消除了分段生死，但只是住在草菴中，不是究竟的道理。相對於前面的生死有邊，那就是涅槃無邊，兩者都可以被駁倒和破壞，不是真實的。
【English Translation】 English version: The foreign debater Lishou Lichangmu compiled the 'Five Hundred Clear Difficulties,' one of which states: 'Does Gautama (Gautama, Buddha's surname) teach one ultimate path, or many ultimate paths?' The Buddha replied: 'Only one ultimate path.' The debater asked: 'Why do various teachers each speak of an ultimate path?' The Buddha pointed to Mrigashiras (Mrigashiras, a person's name): 'Do you know him?' The debater said: 'I know him; in the ultimate path, he is the foremost.' The Buddha said: 'If he has already attained the ultimate path, why would he abandon his path to become my disciple?' The debater immediately awakened, praising that in the Buddha's Dharma, there is only one ultimate path. Furthermore, Dirghanakha (Dirghanakha, a person's name) said: 'All theories can be refuted, all words can be altered; observing the true nature of all dharmas, for a long time, not a single dharma can enter the mind.' The 'Shilun' (Commentary on the Mahayana) states: 'Dirghanakha clings to the view of both existence and non-existence.' It also says: 'He also clings to the view of the unspeakable.' Like these schools of thought, there are hundreds of thousands of kinds, false and illusory arguments, used to delude sentient beings and cause them to transmigrate in samsara. The net of views is vast and boundless, evil wisdom is rampant, and attachment arises upon contact with objects. Or sometimes folding and unfolding, they assert existence as non-existence, non-existence as existence, neither existence nor non-existence as existence, and neither existence nor non-existence as non-existence, turning back and forth hundreds and thousands of times, all of which are inverted views. The various extremes of birth and death are not real. The 'Great Sutra' (Mahaparinirvana Sutra) says: 'Bound by the fetters of ignorance, tied to the pillar of birth and death, revolving around the twenty-five realms of existence (twenty-five states of being) without being able to escape.' This is the meaning. Third, regarding the Hinayana, in the Sravaka Dharma, it is also said: 'To be apart from existence and non-existence is called the Middle Way of the sages.' The 'Great Collection Sutra' (Mahavaipulya Mahasamghata Sutra) says: 'Kaundinya (Kaundinya, one of the five bhikshus), the sramana, first attained true knowledge and vision.' However, the Hinayana does not employ great compassion, does not save sentient beings, its power of merit is weak, it does not seek to become a Buddha, and it does not deeply investigate the true nature of reality. Therefore, its wisdom is inferior and weak. Although it says that being apart from existence and non-existence is called the Middle Way of the sages, in reality, it takes the two views of annihilationism and eternalism as the two extremes, and the true reality as the Middle Way. True, undefiled wisdom is called vision, and the Dharma of attaining Nirvana is called knowledge. Although it cuts off the delusions of views and thoughts and eliminates the segmented birth and death, it only dwells in a thatched hut and is not the ultimate truth. Compared to the previous extreme of existence in birth and death, that is the extreme of non-existence in Nirvana; both can be refuted and destroyed and are not real.
道，故不名實相也。
四、就偏簡者，諸大乘經，共二乘人帶方便說者，名字既同，義須分別。如《摩訶衍》中雲：「三乘之人，同以無言說道斷煩惱。」《中論》云：「諸法實相，三人共得」者，二乘之人雖共稟無言說道，自求出苦，無大悲心，得空則止，鈍根菩薩亦爾。利根菩薩大悲為物，深求實相。共實相者，智如螢火，是故非實；不共實相，智如日光，是故為實。《大經》云：「第一義空名為智慧。」二乘但空，空無智慧；菩薩得不但空，即中道慧。此慧寂而常照，二乘但得其寂，不得寂照，故非實相。菩薩得寂，又得寂照，即是實相。
見不空者，復有多種：一、見不空，次第斷結，從淺至深，此乃相似之實，非正實也。二、見不空，具一切法，初阿字門則解一切義，即中、即假、即空，不一不異，無三無一。二乘但一即；別教但二即；圓具三即，三即真實相也。《釋論》云：「何等是實相？謂菩薩入於一相，知無量相，知無量相又入一相。」二乘但入一相，不能知無量相；別教雖入一相，又入無量相，不能更入一相。利根菩薩即空故入一相，即假故知無量相，即中故更入一相。如此菩薩，深求智度大海，一心即三，是真實相體也。
華嚴不共二乘，但約菩薩：三智次第，得亦非正實；
【現代漢語翻譯】 現代漢語譯本：道，所以不稱為實相（shíxiàng，ultimate reality）的原因。
四、關於偏頗簡略的情況，各大乘經典，與二乘人（èrchéngrén，followers of the Two Vehicles, i.e., Śrāvakayāna and Pratyekabuddhayāna）一起，帶有方便之說的，名字雖然相同，但意義需要區分。例如《摩訶衍》（Móhēyǎn，Mahāyāna，大乘）中說：『三乘之人（sānchéngrén，followers of the Three Vehicles, i.e., Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna），共同以無言說道斷煩惱。』《中論》（Zhōnglùn，Mūlamadhyamakakārikā，中觀論）說：『諸法實相（zhūfǎ shíxiàng，the true nature of all dharmas），三人共同證得』，二乘之人雖然共同依止無言說道，但只是爲了自己求得解脫，沒有廣大的慈悲心，證悟空性就停止了，鈍根菩薩也是這樣。利根菩薩以大悲心利益眾生，深入探求實相。與實相相應的，智慧如同螢火蟲的光芒，所以不是真實的；不與實相相應的，智慧如同太陽的光芒，所以是真實的。《大經》（Dàjīng，Mahāparinirvāṇa Sūtra，大般涅槃經）說：『第一義空（dìyīyì kōng，emptiness in the ultimate sense）名為智慧』，二乘人只證悟空性，空性中沒有智慧；菩薩證得不僅僅是空性，而是中道智慧。這種智慧寂靜而常照，二乘人只得到寂靜，得不到寂照，所以不是實相。菩薩得到寂靜，又得到寂照，這就是實相。
見到不空的情況，又有多種：一、見到不空，次第斷除煩惱，從淺到深，這只是相似的真實，不是真正的真實。二、見到不空，具足一切法，最初的阿字門（Ā zìmén，the syllable 'A' as the entrance to all doctrines）就理解一切意義，即是中、即是假、即是空，不一不異，無三無一。二乘人只是一即；別教（biéjiào，Distinct Teaching, one of the Four Teachings of Tiantai Buddhism）只是二即；圓教（yuánjiào，Perfect Teaching, one of the Four Teachings of Tiantai Buddhism）具足三即，三即是真實相。《釋論》（Shìlùn，Mahāprajñāpāramitopadeśa，大智度論）說：『什麼是實相？就是菩薩進入一相（yīxiàng，one aspect），知道無量相（wúliàng xiàng，countless aspects），知道無量相又進入一相。』二乘人只進入一相，不能知道無量相；別教雖然進入一相，又進入無量相，不能再進入一相。利根菩薩因為證悟空性而進入一相，因為證悟假有而知道無量相，因為證悟中道而再進入一相。這樣的菩薩，深入探求智慧的大海，一心即是三，這是真實相的本體。
《華嚴經》（Huáyán jīng，Avataṃsaka Sūtra）不與二乘人共同，只針對菩薩：三智（sānzhì，Three Wisdoms）次第證得，也不是真正的真實。
【English Translation】 English version: Therefore, it is not called the true reality (śhíxiàng, ultimate reality).
- Regarding the cases of partial simplification, in the various Mahāyāna sutras, when speaking with the Two Vehicle practitioners (èrchéngrén, followers of the Two Vehicles, i.e., Śrāvakayāna and Pratyekabuddhayāna) with expedient means, although the names are the same, the meanings need to be distinguished. For example, in the Mahāyāna (Móhēyǎn, Mahāyāna, Great Vehicle) it says: 'Those of the Three Vehicles (sānchéngrén, followers of the Three Vehicles, i.e., Śrāvakayāna, Pratyekabuddhayāna, and Mahāyāna) together use the way of non-verbal teaching to cut off afflictions.' The Treatise on the Middle Way (Zhōnglùn, Mūlamadhyamakakārikā, Middle Stanza Treatise) says: 'The true nature of all dharmas (zhūfǎ shíxiàng, the true nature of all dharmas) is attained together by the three.' Although the Two Vehicle practitioners rely on the way of non-verbal teaching together, they only seek to liberate themselves from suffering, without great compassion, and stop at attaining emptiness; dull-rooted Bodhisattvas are also like this. Sharp-rooted Bodhisattvas benefit beings with great compassion and deeply seek the true reality. Corresponding to the true reality, wisdom is like the light of a firefly, so it is not real; not corresponding to the true reality, wisdom is like the light of the sun, so it is real. The Great Sutra (Dàjīng, Mahāparinirvāṇa Sūtra, Great Nirvana Sutra) says: 'Emptiness in the ultimate sense (dìyīyì kōng, emptiness in the ultimate sense) is called wisdom.' The Two Vehicles only attain emptiness, and there is no wisdom in emptiness; Bodhisattvas attain not only emptiness, but also the wisdom of the Middle Way. This wisdom is tranquil and constantly illuminating; the Two Vehicles only attain tranquility, and do not attain tranquil illumination, so it is not the true reality. Bodhisattvas attain tranquility and also attain tranquil illumination, which is the true reality.
Seeing non-emptiness has various forms: 1. Seeing non-emptiness and gradually cutting off afflictions, from shallow to deep, this is only a similar reality, not the true reality. 2. Seeing non-emptiness and possessing all dharmas, understanding all meanings from the initial 'A' syllable gate (Ā zìmén, the syllable 'A' as the entrance to all doctrines), which is the Middle, the Provisional, and Emptiness, neither one nor different, neither three nor one. The Two Vehicles are only one-is; the Distinct Teaching (biéjiào, Distinct Teaching, one of the Four Teachings of Tiantai Buddhism) is only two-is; the Perfect Teaching (yuánjiào, Perfect Teaching, one of the Four Teachings of Tiantai Buddhism) possesses three-is, and the three-is is the true reality. The Commentary (Shìlùn, Mahāprajñāpāramitopadeśa, Great Perfection of Wisdom Treatise) says: 'What is the true reality? It is when a Bodhisattva enters one aspect (yīxiàng, one aspect), knows countless aspects (wúliàng xiàng, countless aspects), and knowing countless aspects, enters one aspect again.' The Two Vehicles only enter one aspect and cannot know countless aspects; the Distinct Teaching, although entering one aspect and then entering countless aspects, cannot enter one aspect again. Sharp-rooted Bodhisattvas enter one aspect because they realize emptiness, know countless aspects because they realize provisional existence, and enter one aspect again because they realize the Middle Way. Such Bodhisattvas deeply seek the ocean of wisdom, and one mind is three, which is the substance of the true reality.
The Avataṃsaka Sutra (Huáyán jīng, Avataṃsaka Sūtra) is not shared with the Two Vehicles, but is only about Bodhisattvas: attaining the Three Wisdoms (sānzhì, Three Wisdoms) in sequence is also not the true reality.
不次第得者，是正實也。若方等中，四人得三智，三人為虛；一人為實。大品三慧說三智屬三人，前二不深求，淺而非實；后一人深求一心三智，是故是實。此經「汝實我子」，無復四三之人，十方諦求，更無餘乘，但一實相智，決了聲聞法，但說無上道，純是一實體也。
妙法蓮華經玄義卷第八上
妙法蓮華經玄義卷第八下
天臺智者大師說
《大經》云：「一實諦者，則無有二，無有二故名一實諦；又、一實諦名無虛偽；又、一實諦無有顛倒；又、一實諦非魔所說；又、一實諦名常樂我凈。」常、樂、我、凈，無空、假、中之異。異則為二，二故非一實諦；一實諦即空即假即中，無異無二，故名一實諦。若有三異，則為虛偽，虛偽之法，不名一實諦；無三異故，即一實諦。若異即是顛倒未破，非一實諦；無三異故無顛倒，無顛倒故名一實諦。異者，不名一乘；三法不異，具足圓滿，名為一乘。是乘高廣，眾寶莊挍，故名一實諦。
魔雖不證別異空、假，而能說別異空、假；若空、假、中不異者，魔不能說，魔不能說，名一實諦。若空、假、中異者名顛倒，不異者名不顛倒，不顛倒故無煩惱，無煩惱故名為凈；無煩惱則無業，無業故名為我；無業故無報，無報故名樂；無報則無生死
【現代漢語翻譯】 現代漢語譯本：不按次第而獲得的，才是真正真實的。如果在《方等經》中，四個人獲得三種智慧，其中三人是虛假的，一人是真實的。《大品般若經》中關於三慧的說法，三種智慧屬於三個人，前兩種不深入探求，淺顯而不真實；后一人深入探求一心三智，所以是真實的。這部經（《妙法蓮華經》）說『你真是我的兒子』，沒有四人或三人的說法，十方世界仔細尋求，再沒有其他的乘，只有一實相智，徹底瞭解聲聞法，只說無上的道，純粹是一個實體。
《妙法蓮華經玄義》卷第八上
《妙法蓮華經玄義》卷第八下
天臺智者大師說
《大般涅槃經》說：『一實諦（Eka-satya，唯一的真實）就是沒有二，因為沒有二所以稱為一實諦；而且，一實諦名為沒有虛偽；而且，一實諦沒有顛倒；而且，一實諦不是魔所說的；而且，一實諦名為常樂我凈（Nitya-sukha-atma-subha，永恒、喜悅、真我、純凈）。』常、樂、我、凈，沒有空（Sunyata，空性）、假（Prajna，權宜）、中（Madhyama，中道）的差異。有差異就是二，因為是二所以不是一實諦；一實諦即是空即是假即是中，沒有差異沒有二，所以稱為一實諦。如果有三種差異，那就是虛偽，虛偽的法，不稱為一實諦；沒有三種差異，就是一實諦。如果有差異就是顛倒沒有破除，不是一實諦；沒有三種差異所以沒有顛倒，沒有顛倒所以稱為一實諦。有差異的，不稱為一乘（Ekayana，唯一乘）；三法不異，具足圓滿，稱為一乘。這個乘高大寬廣，用眾寶裝飾，所以稱為一實諦。
魔雖然不能證得別異的空、假，卻能說別異的空、假；如果空、假、中不異，魔就不能說，魔不能說，稱為一實諦。如果空、假、中有差異，就稱為顛倒，不異就稱為不顛倒，不顛倒所以沒有煩惱，沒有煩惱所以稱為凈；沒有煩惱就沒有業，沒有業所以稱為我；沒有業就沒有報，沒有報所以稱為樂；沒有報就沒有生死。
【English Translation】 English version: What is obtained without gradual stages is truly real. If, in the Vaipulya Sutras, four people attain three wisdoms, three of them are false, and one is real. In the Mahaprajnaparamita Sutra, regarding the three wisdoms, it is said that the three wisdoms belong to three people. The first two do not seek deeply, are shallow and not real; the last one seeks deeply the one mind with three wisdoms, therefore it is real. This sutra (the Lotus Sutra) says 'You are truly my son,' there is no talk of four or three people. Seeking diligently in the ten directions, there is no other vehicle, only the one real aspect wisdom, thoroughly understanding the Sravaka (hearer) Dharma, only speaking of the unsurpassed path, purely one entity.
The Profound Meaning of the Lotus Sutra, Scroll 8, Part 1
The Profound Meaning of the Lotus Sutra, Scroll 8, Part 2
Spoken by Great Master Zhiyi of Tiantai
The Nirvana Sutra says: 'The One Real Truth (Eka-satya) is without duality; because there is no duality, it is called the One Real Truth; moreover, the One Real Truth is called without falsehood; moreover, the One Real Truth is without inversion; moreover, the One Real Truth is not spoken by Mara (demon); moreover, the One Real Truth is called Eternal, Bliss, Self, and Pure (Nitya-sukha-atma-subha).' Eternal, Bliss, Self, and Pure, have no difference from Emptiness (Sunyata), Provisionality (Prajna), and the Middle Way (Madhyama). Difference is duality, and because it is duality, it is not the One Real Truth; the One Real Truth is Emptiness, Provisionality, and the Middle Way, without difference or duality, therefore it is called the One Real Truth. If there are three differences, then it is falsehood, and the Dharma of falsehood is not called the One Real Truth; without three differences, it is the One Real Truth. If there is difference, then inversion has not been broken, and it is not the One Real Truth; without three differences, there is no inversion, and without inversion, it is called the One Real Truth. What is different is not called the One Vehicle (Ekayana); the three dharmas are not different, complete and perfect, and are called the One Vehicle. This vehicle is high and broad, adorned with many treasures, therefore it is called the One Real Truth.
Although Mara cannot realize the separate and different Emptiness and Provisionality, he can speak of the separate and different Emptiness and Provisionality; if Emptiness, Provisionality, and the Middle Way are not different, Mara cannot speak, and what Mara cannot speak is called the One Real Truth. If Emptiness, Provisionality, and the Middle Way are different, it is called inversion; if they are not different, it is called non-inversion; without inversion, there are no afflictions, and without afflictions, it is called Pure; without afflictions, there is no karma, and without karma, it is called Self; without karma, there is no retribution, and without retribution, it is called Bliss; without retribution, there is no birth and death.
，無生死則名常；常樂我凈，名一實諦。
一實諦者，即是實相；實相者，即經之正體也。如是實相，即空、假、中：即空故，破一切凡夫愛論，破一切外道見論；即假故，破三藏四門小實，破三人共見小實；即中故，破次第偏實，無復諸顛倒小偏等因果四諦之法，亦無小偏等三寶之名，唯有實相因果，四諦、三寶，宛然具足。亦具諸方便因果、四諦、三寶。何以故？實相是法界海故，唯此三諦，即是真實相也。
又、開次第之實，即是圓實，證道是同故。又、開三人共得實，深求即到底故。又、開三藏之實，決了聲聞法。又、開諸見論實，于見不動而修道品故。又、開諸愛論實，魔界即佛界故，行於非道，通達佛道。一切諸法中，悉有安樂性。即絕待明實，是經體也。
五、譬簡者，今借三喻，正顯偽真，兼明開合破會等意。
一、譬三獸渡河，同入於水，三獸有強弱，河水有底岸，兔、馬力弱，雖濟彼岸，浮淺不深，又不到底；大象力強，俱得底岸。三獸喻三人，水喻即空，底喻不空，二乘智少不能深求，喻如兔馬；菩薩智深，喻如大象；水軟喻空，同見於空，不見不空；底喻實相，菩薩獨到，智者見空，及與不空。到又二種：小象但到底泥，大象深到實土，別智雖見不空，歷別非實，
【現代漢語翻譯】 現代漢語譯本：沒有生死就叫做『常』（Nitya，永恒）；具有常樂我凈四德，就叫做『一實諦』（Eka-satya，唯一真實的諦理）。 『一實諦』，就是『實相』（Tathata，事物的真實面貌）；『實相』，就是這部經的正體。這樣的『實相』，即是空、假、中：因為是『空』，所以能破除一切凡夫的愛慾之論，破除一切外道的邪見之論；因為是『假』，所以能破除三藏教和四門教的小乘之實，破除聲聞、緣覺、菩薩三人共見的小乘之實；因為是『中』，所以能破除次第觀的偏頗之實，不再有各種顛倒的小乘偏頗等因果四諦之法，也沒有小乘偏頗等三寶之名，唯有實相的因果、四諦、三寶，完全具足。也具足各種方便的因果、四諦、三寶。為什麼呢？因為實相是法界海，所以只有這三諦，才是真實的相貌。 而且，開啟次第觀之實，就是圓融之實，因為證悟的道路是相同的。而且，開啟聲聞、緣覺、菩薩三人共得之實，深入探求就能到達究竟。而且，開啟三藏教之實，就能決斷了聲聞法。而且，開啟各種邪見之論之實，就能在見解上不動搖而修習道品。而且，開啟各種愛慾之論之實，魔界就是佛界，在非道中修行，也能通達佛道。一切諸法中，都具有安樂的自性。這就是絕待之明實，是這部經的本體。 五、譬喻簡擇：現在借用三個譬喻，來正確地顯示虛偽和真實，兼明開顯、合攝、破除、融合等意義。 一、譬如三種獸渡河，一同進入水中，三種獸有強弱之分，河水有底岸之別，兔子、馬的力量弱小，雖然渡過了河，但只是浮在淺處，沒有到達河底；大象的力量強大，能夠同時到達河底和對岸。三種獸比喻聲聞、緣覺、菩薩三人，水比喻『空』（Sunyata，空性），河底比喻『不空』（Asunyata，非空性），二乘的智慧少，不能深入探求，比喻像兔子和馬；菩薩的智慧深廣，比喻像大象；水柔軟比喻空，共同見到空性，但沒有見到不空；河底比喻實相，只有菩薩才能到達，有智慧的人既能見到空，也能見到不空。到達又有兩種：小象只是到達河底的泥土，大象能深入到達真實的土地，別教的智慧雖然見到不空，但只是歷別，並非真實。
【English Translation】 English version: That which is without birth and death is called 'Nitya' (Eternal); possessing the four virtues of permanence, bliss, self, and purity, it is called 'Eka-satya' (the One Real Truth). 'Eka-satya' is 'Tathata' (the true aspect of things); 'Tathata' is the very essence of this Sutra. Such 'Tathata' is emptiness, provisional existence, and the Middle Way: Because it is 'emptiness' (Sunyata), it can destroy all the love theories of ordinary people and all the view theories of external paths; because it is 'provisional existence' (Prajnaparamita), it can destroy the small reality of the Three Pitakas and the Four Agamas, and the small reality commonly seen by the three vehicles; because it is the 'Middle Way' (Madhyamaka), it can destroy the biased reality of sequential contemplation, and there are no longer the inverted small biased causes and effects of the Four Noble Truths, nor the names of the small biased Three Jewels, but only the causes and effects, Four Noble Truths, and Three Jewels of true reality are fully present. It also fully possesses the causes and effects, Four Noble Truths, and Three Jewels of various expedient means. Why? Because true reality is the ocean of the Dharma Realm, so only these three truths are the true aspects. Moreover, opening up the reality of sequential contemplation is the perfect reality, because the path to enlightenment is the same. Moreover, opening up the reality commonly attained by the three vehicles, deep inquiry can reach the ultimate. Moreover, opening up the reality of the Three Pitakas, one can decisively understand the Sravaka Dharma. Moreover, opening up the reality of various view theories, one can cultivate the path factors without being moved by views. Moreover, opening up the reality of various love theories, the realm of Mara is the realm of Buddha, and practicing in the non-path can also lead to the Buddha path. In all dharmas, there is the nature of peace and happiness. This is the absolute and clear reality, which is the essence of this Sutra. Fifth, the selection by analogy: Now, using three analogies, we correctly reveal the false and the true, and also clarify the meanings of opening up, gathering in, destroying, and merging. First, the analogy of three beasts crossing the river: Three beasts enter the water together. The three beasts have strengths and weaknesses, and the river has a bottom and a bank. The rabbit and the horse are weak, and although they cross the river, they only float in the shallows and do not reach the bottom; the elephant is strong and can reach both the bottom and the other bank. The three beasts are analogous to the three vehicles of Sravakas, Pratyekabuddhas, and Bodhisattvas, the water is analogous to 'emptiness' (Sunyata), and the bottom is analogous to 'non-emptiness' (Asunyata). The two vehicles have little wisdom and cannot inquire deeply, like rabbits and horses; the Bodhisattva has deep wisdom, like an elephant; the softness of the water is analogous to emptiness, and they commonly see emptiness, but do not see non-emptiness; the bottom is analogous to true reality, which only the Bodhisattva can reach. The wise can see both emptiness and non-emptiness. There are two kinds of reaching: the small elephant only reaches the mud at the bottom of the river, while the elephant can deeply reach the real earth. Although the wisdom of the separate teaching sees non-emptiness, it is only separate and not real.
圓見不空，窮顯真實。如是喻者，非但簡破兔、馬二乘非實，亦簡小象不空非實，乃取大象不空，為此經體也。此約空、中，共為真諦，作如此簡也。
二、譬頗梨、如意，兩珠相似，形類欲同，而頗梨但空，不能雨寶。如意珠，亦空亦雨寶。頗梨，無寶以喻偏空；如意能雨，以喻中道，此就有無合為俗，簡偽顯真。今經體同如意也。
又、但約一如意珠為譬者，得珠不知力用，唯珠而已。智者得之，多有所獲；二乘得空，證空休息；菩薩得空，方便利益，普度一切。此就含中真諦，簡其得失也。今經如智者得如意珠，以為經體。
三、譬如黃石中金，愚夫無識，視之謂石，擲在糞穢，都不顧錄；估客得之，融出其金，保重而已；金匠得之，造作種種釵釧镮鐺；仙客得之，練為金丹，飛天入地，捫摸日月，變通自在。野人喻一切凡夫，雖具實相不知修習。估客喻二乘，但斷煩惱礦，保即空金，更無所為。金匠喻別教菩薩，善巧方便，知空非空，出假化物，莊嚴佛土，成就眾生。仙客喻圓教菩薩，即事而真，初發心時，便成正覺，得一身無量身，普應一切。今經但取金丹實相，以為經體也。
就同而為喻，從初至后，同是于金，凡夫、圓教，俱是實相也。就異為喻者，初石異金，次金異器，器
【現代漢語翻譯】 現代漢語譯本：圓滿的見解並非空洞，而是徹底彰顯真實。這樣的比喻，不僅是爲了簡要地破除兔角、馬角二乘（聲聞乘和緣覺乘，佛教中的兩種修行境界，追求自我解脫）的非真實性，也是爲了簡要地說明小象（比喻不徹底的空性理解）的不空也是非真實的，而是要取大象（比喻徹底的空性理解），作為這部經的本體。這是從空和中道（佛教中超越有和無的中間道路）共同構成真諦的角度，作這樣的簡別。 譬如頗梨（一種透明的水晶）和如意珠（能滿足願望的寶珠），兩顆珠子相似，形狀和種類似乎相同，但頗梨只是空洞的，不能降下寶物。如意珠，既是空性的，也能降下寶物。頗梨，沒有寶物，用來比喻偏頗的空性；如意珠能夠降下寶物，用來比喻中道，這是從有和無結合構成世俗諦（相對真理）的角度，簡別虛偽，彰顯真實。現在的這部經的本體如同如意珠。 又，僅僅用一顆如意珠作為比喻，得到珠子的人不知道它的力量和作用，只把它當作普通的珠子。有智慧的人得到它，能獲得很多利益；二乘得到空性，證悟空性后就停留在那裡休息；菩薩得到空性，運用方便法門利益眾生，普遍度化一切眾生。這是就包含在中道的真諦，簡別他們得到的利益和損失。現在的這部經就像有智慧的人得到如意珠一樣，以此作為經的本體。 譬如黃色的石頭中含有黃金，愚蠢的人沒有見識，把它看作石頭，扔在糞堆里，一點也不顧惜；商人得到它，融化取出其中的黃金，小心地儲存；金匠得到它，用它製造各種各樣的釵、釧、镮、鐺（各種金銀首飾）；仙人得到它，煉製成金丹（道教中的長生不老藥），飛天入地，觸控日月，變化神通自在。野人比喻一切凡夫，雖然具有實相（事物真實的本性）卻不知道修習。商人比喻二乘，只是斷除煩惱的礦石，儲存空性的黃金，不再有所作為。金匠比喻別教菩薩（藏教、通教、別教、圓教中的別教菩薩），善於運用巧妙的方便法門，知道空不是真正的空，從空出假，教化眾生，莊嚴佛土，成就眾生。仙人比喻圓教菩薩（藏教、通教、別教、圓教中的圓教菩薩），即事而真，最初發心的時候，就成就正覺，得到一身化為無量身，普遍應化一切。現在的這部經只取金丹的真實相，作為經的本體。 就相同之處作為比喻，從開始到最後，相同之處都是黃金，凡夫和圓教菩薩，都是實相。就不同之處作為比喻，最初石頭不同於黃金，其次黃金不同於器物，器
【English Translation】 English version: Perfect insight is not emptiness, but a thorough manifestation of reality. Such a metaphor is not only to briefly refute the unreality of the Two Vehicles of hare horns and horse horns (Śrāvakayāna and Pratyekabuddhayāna, two paths in Buddhism that seek self-liberation), but also to briefly explain that the non-emptiness of the small elephant (a metaphor for an incomplete understanding of emptiness) is also unreal, but to take the great elephant (a metaphor for a thorough understanding of emptiness) as the substance of this scripture. This is a distinction made from the perspective of emptiness and the Middle Way (the middle path in Buddhism that transcends existence and non-existence) jointly constituting the true meaning (諦, Satya). For example, crystal (sphatika) and the wish-fulfilling jewel (cintamani), two jewels are similar, and their shapes and types seem to be the same, but crystal is only empty and cannot bring down treasures. The wish-fulfilling jewel is both empty and can bring down treasures. Crystal, without treasures, is used to describe biased emptiness; the wish-fulfilling jewel can bring down treasures, which is used to describe the Middle Way. This is from the perspective of combining existence and non-existence to form conventional truth (俗諦, saṁvṛti-satya), distinguishing falsehood and revealing truth. The substance of this scripture is like the wish-fulfilling jewel. Moreover, using only one wish-fulfilling jewel as a metaphor, the person who obtains the jewel does not know its power and function, but only regards it as an ordinary jewel. A wise person who obtains it can obtain many benefits; the Two Vehicles obtain emptiness, and after realizing emptiness, they stay there and rest; Bodhisattvas obtain emptiness, use expedient methods to benefit sentient beings, and universally liberate all sentient beings. This is to distinguish the benefits and losses they obtain based on the true meaning contained in the Middle Way. This scripture is like a wise person obtaining a wish-fulfilling jewel, and this is taken as the substance of the scripture. For example, yellow stones contain gold. A foolish person has no knowledge, regards it as a stone, throws it in a pile of dung, and does not cherish it at all; a merchant obtains it, melts it and extracts the gold, and carefully preserves it; a goldsmith obtains it and uses it to make various hairpins, bracelets, armlets, and earrings (various gold and silver jewelry); an immortal obtains it and refines it into a golden elixir (a medicine for immortality in Taoism), flies into the sky and enters the earth, touches the sun and moon, and transforms freely. The rustic person is a metaphor for all ordinary people, who, although possessing the real nature of things (實相, reality), do not know how to cultivate it. The merchant is a metaphor for the Two Vehicles, who only cut off the ore of afflictions, preserve the gold of emptiness, and do nothing more. The goldsmith is a metaphor for the Bodhisattvas of the Separate Teaching (藏教, 通教, 別教, 圓教 - the Separate Teaching Bodhisattvas in the Tripitaka Teaching, Common Teaching, Separate Teaching, and Perfect Teaching), who are good at using skillful expedient methods, know that emptiness is not true emptiness, emerge from emptiness to create transformations, teach sentient beings, adorn the Buddha lands, and accomplish sentient beings. The immortal is a metaphor for the Bodhisattvas of the Perfect Teaching (藏教, 通教, 別教, 圓教 - the Perfect Teaching Bodhisattvas in the Tripitaka Teaching, Common Teaching, Separate Teaching, and Perfect Teaching), who are true in their actions, and when they first arouse their minds, they achieve perfect enlightenment, obtain one body that transforms into countless bodies, and universally respond to all. This scripture only takes the real aspect of the golden elixir as the substance of the scripture. Taking the similarities as a metaphor, from beginning to end, the similarity is gold, and ordinary people and Perfect Teaching Bodhisattvas are all reality. Taking the differences as a metaphor, the initial stone is different from gold, and the gold is different from the utensils, the utensils
異丹。丹色凈徹，類若清油，柔軟妙好，豈同環釧，狀乖色別，故不一種。此就與奪破會，簡其得失。
引此三喻者，前喻根性。根性有淺深，淺得其空，深得其假，又得其中。次、喻三情：初、情但出苦，不志求佛道，見真即息。次、情歷別，不能圓修。後者、廣大遍法界求。第三、喻三方便：二乘方便少，守金而住；別教方便弱，止能嚴飾營生；圓教方便深，故能吞云納漢。
今明此經實相之體，如大象得底，堅不可壞，以譬體妙；圓珠普雨，譬其用妙；巧智成仙，譬其宗妙。如此三譬即是三德，不縱不橫名為大乘。于大乘中，別指真性，以為經體。
六、就悟簡者，夫法相真正，誠如上說，行未會理，豈得名諦？徒勞四說，逐悟生迷，聞粖謂軟，聞雪謂冷，聞貝謂硬，聞鵠謂動，終不能見乳之真色。情闇夜遊，何能到諦？叫喚求食，無有飽理。執己為實，余是妄語。此有彼無，是非互起，更益流動，云何名諦？
若欲見諦，慚愧有羞，苦到懺悔，機感諸佛，禪慧開發，觀心明凈，信解虛融。爾時猶名闇中見杌，彷彿不明，人木蟲塵，尚不了了。若能安忍，法愛不生，無明豁破，如明鏡不動，凈水無波，魚石色像，任運自明，清凈心常一，如是尊妙人，則能見般若，金錍抉眼，一指、二
【現代漢語翻譯】 現代漢語譯本： 『異丹』（一種寶石）。這種寶石顏色純凈透徹，類似清亮的油，柔軟而美妙，與一般的環釧不同，形狀和顏色也各異，因此不是同一種東西。這裡就『與奪破會』（佛教術語，指對事物進行分析、辨別的方法），來簡別其得失。
引用這三個比喻，第一個比喻根性（佛教術語，指眾生本具的成佛的可能性）。根性有深淺之分，淺的領悟到空性，深的領悟到假有，更深的領悟到中道。第二個比喻三種情執：第一種情執只求脫離痛苦，不立志追求佛道，見到真理就停止不前。第二種情執經歷各種分別，不能圓滿修習。第三種情執廣大，在遍法界中尋求。第三個比喻三種方便法門：二乘（佛教術語，指聲聞乘和緣覺乘）的方便法門狹少，像守護黃金一樣固守不變；別教（佛教術語，指藏、通、別、圓四教中的別教）的方便法門薄弱，只能用來裝飾生活；圓教（佛教術語，指藏、通、別、圓四教中的圓教）的方便法門深廣，所以能夠吞云納漢。
現在闡明此經實相（佛教術語，指事物真實的相狀）的本體，就像大象得到堅實的地面，堅固不可摧毀，用以比喻本體的妙用；又像圓珠普遍降雨，比喻其作用的妙用；又像巧妙的智慧成就仙人，比喻其宗旨的妙用。這三個比喻就是三德（佛教術語，指法身德、般若德、解脫德），不縱不橫稱為大乘（佛教術語，指能普度眾生的大乘佛法）。在大乘中，特別指出真性（佛教術語，指眾生本具的佛性），作為此經的本體。
第六，就開悟來簡別：佛法的法相（佛教術語，指佛法的表相）真正，確實如上面所說，但如果修行沒有契合真理，怎麼能稱為真諦（佛教術語，指真實的道理）呢？只是徒勞地進行四種說法，隨著開悟而產生迷惑，聽到『粖』（細面）就以為是軟的，聽到雪就以為是冷的，聽到貝殼就以為是硬的，聽到鵠（天鵝）就以為是動的，最終不能見到乳的真實顏色。情執昏暗，像在黑夜裡遊蕩，怎麼能到達真諦？叫喊著求食，沒有吃飽的道理。執著自己的觀點為真實，其餘的都是妄語。認為此有彼無，是非互相產生，更加劇了流動變化，怎麼能稱為真諦呢？
如果想要見到真諦，就要有慚愧之心，努力懺悔，感應諸佛，禪定和智慧得以開發，觀照內心，使其明凈，信解虛融。這時仍然像在黑暗中看到樹樁，模模糊糊不清楚，是人是木頭，是蟲子是灰塵，尚且不能明瞭。如果能夠安忍，對佛法的貪愛不生起，無明（佛教術語，指對事物真相的迷惑）徹底破除，就像明鏡不動，清水沒有波浪，魚、石頭、顏色、形狀，自然而然地顯現出來，清凈的心恒常唯一，像這樣尊貴美妙的人，就能見到般若（佛教術語，指智慧），用金錍（一種金製的醫療工具）撥開眼睛，一指、二...
【English Translation】 English version: 'Idan' (a type of gemstone). This gemstone has a pure and clear color, similar to clear oil, and is soft and wonderful, unlike ordinary bracelets. Its shape and color are also different, so it is not the same thing. Here, using 'giving, taking, breaking, and assembling' (a Buddhist term referring to methods of analyzing and distinguishing things), we discern its gains and losses.
The reason for citing these three metaphors is that the first one represents root nature (a Buddhist term referring to the inherent potential for enlightenment in all beings). Root nature has varying depths; the shallow attain emptiness, the deep attain provisional existence, and the even deeper attain the Middle Way. The second metaphor represents the three types of attachment: the first type only seeks to escape suffering and does not aspire to the path of Buddhahood, stopping at the sight of truth. The second type experiences various distinctions and cannot cultivate completely. The third type is vast, seeking throughout the entire Dharma Realm. The third metaphor represents the three expedient means: the expedient means of the Two Vehicles (a Buddhist term referring to the Hearer Vehicle and the Solitary Realizer Vehicle) are narrow, like guarding gold and remaining unchanged; the expedient means of the Distinct Teaching (a Buddhist term referring to the Distinct Teaching among the Four Teachings) are weak, only able to adorn life; the expedient means of the Perfect Teaching (a Buddhist term referring to the Perfect Teaching among the Four Teachings) are profound, so they can swallow clouds and accommodate the Han Dynasty.
Now, we clarify the substance of the true aspect (a Buddhist term referring to the true nature of things) of this sutra. It is like an elephant gaining solid ground, firm and indestructible, used to illustrate the wonderfulness of the substance; it is also like round pearls raining down universally, illustrating the wonderfulness of its function; it is also like skillful wisdom achieving immortality, illustrating the wonderfulness of its purpose. These three metaphors are the Three Virtues (a Buddhist term referring to the Dharma Body Virtue, the Wisdom Virtue, and the Liberation Virtue). Not vertical, not horizontal, it is called the Great Vehicle (a Buddhist term referring to the Mahayana Buddhism that can universally liberate all beings). Within the Great Vehicle, the true nature (a Buddhist term referring to the inherent Buddha-nature in all beings) is specifically pointed out as the substance of this sutra.
Sixth, discerning based on enlightenment: The characteristics of the Dharma (a Buddhist term referring to the appearance of the Buddha's teachings) are truly as described above, but if practice does not align with the principle, how can it be called truth (a Buddhist term referring to the true principle)? It is only in vain to engage in the four kinds of explanations, generating confusion along with enlightenment. Hearing 'fine flour' and thinking it is soft, hearing snow and thinking it is cold, hearing a shell and thinking it is hard, hearing a swan and thinking it is moving, one will ultimately not see the true color of milk. With attachments obscuring the way, like wandering in the dark night, how can one reach the truth? Crying out for food, there is no reason to be full. Holding onto one's own views as real, considering the rest as false words. Believing that this exists and that does not, right and wrong arise mutually, further intensifying the fluidity and change, how can it be called truth?
If one wishes to see the truth, one must have a sense of shame, diligently repent, resonate with the Buddhas, develop meditation and wisdom, observe the mind and make it clear and pure, and have faith and understanding that are empty and harmonious. At this time, it is still like seeing a tree stump in the dark, vaguely unclear, unable to distinguish whether it is a person or a tree, a worm or dust. If one can be patient, not generating attachment to the Dharma, and completely break through ignorance (a Buddhist term referring to delusion about the true nature of things), it will be like a clear mirror that does not move, clear water without waves, where fish, stones, colors, and shapes naturally appear. The pure mind is constantly one. Such a noble and wonderful person can then see prajna (a Buddhist term referring to wisdom), using a golden lancet (a type of golden medical tool) to open the eyes, one finger, two...
指、三指分明。爾時見色，言有亦是，言無亦是。云何有？是的的之色，與眼相應，諦諦之理與智相稱，名之為有。云何為無？無復堅、冷、軟、動之相，名之為無。論云：一切實，一切非實，亦實亦不實，非實非不實。如是皆名諸法之實相。如舍利弗安住實智中：我定當作佛，為天人所敬。爾時乃可謂永盡滅無餘，是名真實見體。故《涅槃》云：「八千聲聞於法華中見如來性，如秋收冬藏，更無所作。」
約理明無所作，此是究竟之理也。約教無所作，聞此教已，更不他聞也。約行無所作者，修此行已，更不改轍。如是等種種無所作義(云云)。略而言之，隨智妙悟得見經體也。當以隨智妙悟意，歷諸諦境中，節節有隨情、智、情智種種分別，簡餘情想，唯取隨智，明見經體也。
○三、一法異名者，更為四：一、出異名。二、解釋。三、譬顯。四、約四隨。
一、出異名者，實相之體只是一法，佛說種種名，亦名妙有、真善妙色、實際、畢竟空、如如、涅槃、虛空佛性、如來藏、中實理心、非有非無中道、第一義諦、微妙寂滅等。無量異名悉是實相之別號，實相亦是諸名之異號耳。惑者迷滯，執名異解。經云：「無智疑悔，則為永失。」小乘論師專于名相而起諍競，非法毀人，世代仿敩，為法
【現代漢語翻譯】 現代漢語譯本： 指，三指分明。這時見到色法，說『有』也可以，說『無』也可以。為什麼說『有』呢？因為真實不虛的色法，與眼根相應，真切的道理與智慧相稱，這叫做『有』。為什麼說『無』呢？因為不再有堅硬、寒冷、柔軟、運動的相狀，這叫做『無』。《論》中說：一切是真實的，一切不是真實的，既是真實又不是真實的，既不是真實也不是不真實的。像這樣都叫做諸法的實相（shixiang，reality of all dharmas）。就像舍利弗（Sariputra，one of the Buddha's chief disciples）安住在真實的智慧中：『我必定會成佛，為天人和世人所尊敬。』那時才可以稱為永遠滅盡沒有剩餘，這叫做真實見到本體。所以《涅槃經》（Nirvana Sutra）說：『八千聲聞（shengwen，voice-hearers）在《法華經》（Lotus Sutra）中見到如來性（Tathagatagarbha，Buddha-nature），就像秋收冬藏一樣，不再需要做什麼。』 從理上來說明無所作，這是究竟的道理。從教義上來說明無所作，聽聞了這個教義之後，就不再聽聞其他的教義了。從修行上來說明無所作，修習了這個法門之後，就不再改變方向了。像這樣等等，有種種無所作的含義。簡略地說，隨著智慧巧妙地領悟，就能得見經的本體。應當用隨智妙悟的意念，在各種諦境（truth）中，每一處都有隨情、隨智、情智等等種種分別，捨棄其餘的情想，只取隨智，就能明見經的本體。 三、一法異名，又分為四點：一、列出不同的名稱。二、解釋。三、用比喻來顯明。四、從四隨的角度來說明。 一、列出不同的名稱：實相的本體只是一種法，佛說了種種不同的名稱，也叫做妙有（wonderful existence）、真善妙色（true, good and wonderful form）、實際（ultimate reality）、畢竟空（ultimate emptiness）、如如（tathata，suchness）、涅槃（nirvana，liberation）、虛空佛性（emptiness Buddha-nature）、如來藏（Tathagatagarbha，Buddha-nature）、中實理心（the mind of the Middle Way reality）、非有非無中道（the Middle Way of neither existence nor non-existence）、第一義諦（paramartha-satya，the ultimate truth）、微妙寂滅（subtle tranquility）等等。無數不同的名稱都是實相的別號，實相也是這些名稱的異名。迷惑的人執著于名稱，產生不同的理解。《經》中說：『沒有智慧而產生懷疑後悔，就會永遠失去。』小乘論師專注于名相而發起爭論，誹謗佛法，詆譭他人，世代效仿，爲了佛法而爭論。
【English Translation】 English version: 'Finger,' the three fingers are distinct. At this time, when seeing form, saying 'it exists' is also correct, and saying 'it does not exist' is also correct. Why 'exists'? Because the true and unwavering form corresponds with the eye-sense, and the genuine principle aligns with wisdom, this is called 'existence.' Why 'does not exist'? Because there are no longer the characteristics of hardness, coldness, softness, and movement, this is called 'non-existence.' The Treatise says: 'Everything is real, everything is not real, both real and not real, neither real nor not real.' All these are called the true nature of all dharmas (shixiang, reality of all dharmas). It is like Sariputra (Sariputra, one of the Buddha's chief disciples) abiding in true wisdom: 'I will definitely become a Buddha, revered by gods and humans.' Only then can it be said to be completely extinguished without remainder, this is called truly seeing the essence. Therefore, the Nirvana Sutra says: 'Eight thousand sravakas (shengwen, voice-hearers) saw the Tathagatagarbha (Tathagatagarbha, Buddha-nature) in the Lotus Sutra, like the autumn harvest and winter storage, there is nothing more to do.' Explaining 'no action' from the perspective of principle, this is the ultimate truth. Explaining 'no action' from the perspective of teaching, after hearing this teaching, one does not hear other teachings. Explaining 'no action' from the perspective of practice, after cultivating this practice, one does not change direction. Like this and so on, there are various meanings of 'no action.' Briefly speaking, with wisdom and subtle understanding, one can see the essence of the sutra. One should use the intention of subtle understanding with wisdom, in various realms of truth, in each place there are various distinctions of following emotions, following wisdom, emotions and wisdom, etc., discarding the remaining emotional thoughts, only taking following wisdom, one can clearly see the essence of the sutra. Three, one dharma with different names, further divided into four points: 1. Listing different names. 2. Explanation. 3. Illustrating with metaphors. 4. Explaining from the perspective of the four followings. 1. Listing different names: The essence of shixiang (reality of all dharmas) is only one dharma, but the Buddha spoke of various different names, also called wonderful existence, true, good and wonderful form, ultimate reality, ultimate emptiness, tathata (tathata, suchness), nirvana (nirvana, liberation), emptiness Buddha-nature, Tathagatagarbha (Tathagatagarbha, Buddha-nature), the mind of the Middle Way reality, the Middle Way of neither existence nor non-existence, paramartha-satya (paramartha-satya, the ultimate truth), subtle tranquility, etc. Countless different names are all aliases of shixiang, and shixiang is also an alias of these names. Those who are confused are attached to the names and have different understandings. The Sutra says: 'Without wisdom, doubt and regret arise, and one will be lost forever.' The Sravaka (voice-hearer) masters focus on names and forms and initiate disputes, slander the Dharma, defame others, and imitate each other for generations, arguing for the Dharma.
怨仇。大乘學者亦復如是，學妙有者，自稱至極，聞畢竟空而生誹謗，不受其法，不耐其人；學畢竟空者，自類朋聚，引正向己、推邪與他。皆不識天主千名，聞釋提桓因而喜，聞舍脂夫而恚，恭敬帝釋，慢辱拘翼，將恐其福不補其失。實相亦爾，同是一法，豈可謗一信一耶？
二、解釋者，小乘名體，由來易簡，置而不論。今所分別，但約別、圓八門。更為四句：一、名義體同。二、名義體異。三、名義同而體異。四、名義異而體同。
初句者，妙有為名，真善妙色為義，實際為體。次以畢竟空為名，如如為義，涅槃為體。次以虛空佛性為名，如來藏為義，中實理心為體。次以非有非無中道為名，第一義諦為義，微妙寂滅為體。如是等名字，所以理趣雖殊，而同用一門，意無有別，故言名義體同也。
第二句名義體異者，如妙有是名，畢竟空是義，如來藏為體。又、空是名，如來藏為義，中道是體。又、如來藏為名，中道為義，妙有為體。又、中道是名，妙有為義，空為體。如是等四門更互不同，三種皆別，故言名義體異也。
第三句名義同而體異者，如妙有為名，妙色為義，畢竟空為體，是則二同一別，故言名義同而體異。又空為名，如如為義，妙有為體，此亦二同一別。余兩門亦如是
【現代漢語翻譯】 現代漢語譯本 怨恨和仇恨。大乘佛法的學習者也是這樣，學習『妙有』（一切事物皆存在的理論）的人，自認為達到了最高的境界，聽到『畢竟空』（一切事物本質為空的理論）就誹謗，不接受這種教法，也不喜歡宣揚這種教法的人；學習『畢竟空』的人，和自己同類的人聚集在一起，把正確的道理歸於自己，把錯誤的道理推給別人。這些人都不知道天主（印度教神祇，指大梵天）有一千個名字，聽到釋提桓因（Śakra-devānām-Indra，佛教的護法神）的名字就高興，聽到舍脂夫（Śacīpati，釋提桓因的配偶）的名字就生氣，恭敬帝釋（Indra，即釋提桓因），輕慢侮辱拘翼（Kubera，佛教的護法神），恐怕他們所獲得的福報都無法彌補他們的過失。實相（真實存在的狀態）也是這樣，本來就是同一種法，怎麼可以誹謗一種而相信另一種呢？
二、解釋方面，小乘佛法的名相和體系，本來就簡單易懂，這裡就不討論了。現在所要分別的，只是關於別教和圓教的八個方面。可以分為四句話來概括：一、名、義、體相同。二、名、義、體相異。三、名、義相同而體相異。四、名、義相異而體相同。
第一句，『妙有』是名，真善妙色是義，實際是體。其次，『畢竟空』是名，如如（事物的真實狀態）是義，涅槃（Nirvana，解脫）是體。其次，『虛空佛性』是名，如來藏（Tathāgatagarbha，一切眾生皆具的成佛的可能性）是義，中實理心是體。其次，『非有非無中道』是名，第一義諦（Paramārtha-satya，最高的真理）是義，微妙寂滅是體。像這些名字，雖然道理和趣味有所不同，但都使用同一法門，意義上沒有區別，所以說名、義、體相同。
第二句，名、義、體相異，比如『妙有』是名，『畢竟空』是義，『如來藏』是體。又，『空』是名，『如來藏』是義，『中道』是體。又，『如來藏』是名，『中道』是義，『妙有』是體。又，『中道』是名，『妙有』是義，『空』是體。像這樣四門互相不同，三種都不同，所以說名、義、體相異。
第三句，名、義相同而體相異，比如『妙有』是名，『妙色』是義，『畢竟空』是體，這就是二同而一異，所以說名、義相同而體相異。又，『空』是名，『如如』是義，『妙有』是體，這也是二同而一異。其餘兩門也是這樣。
【English Translation】 English version Resentment and hatred. The Mahayana (Great Vehicle) learners are also like this. Those who study 'Substantial Existence' (妙有, the theory that all things exist substantially), claim to have reached the ultimate state. When they hear of 'Ultimate Emptiness' (畢竟空, the theory that the essence of all things is empty), they slander it, do not accept this teaching, and dislike those who propagate it. Those who study 'Ultimate Emptiness' gather with their own kind, attributing correctness to themselves and pushing falsehood to others. All these people do not know the thousand names of the Lord of Gods (天主, referring to Brahma). They rejoice upon hearing the name of Śakra-devānām-Indra (釋提桓因, a protector deity in Buddhism), and become angry upon hearing the name of Śacīpati (舍脂夫, Śakra's consort). They revere Indra (帝釋, i.e., Śakra) and slight and insult Kubera (拘翼, a protector deity in Buddhism), fearing that their merits will not compensate for their faults. Such is also the case with Reality (實相, the true state of existence). It is essentially the same Dharma (法, teaching), so how can one slander one and believe in the other?
- In terms of explanation, the terms and systems of the Hinayana (Small Vehicle) are originally simple and easy to understand, so they will not be discussed here. What will be distinguished now are the eight aspects concerning the Separate and Perfect Teachings (別、圓). These can be summarized into four statements: 1. Name, meaning, and substance are the same. 2. Name, meaning, and substance are different. 3. Name and meaning are the same, but substance is different. 4. Name and meaning are different, but substance is the same.
For the first statement, 'Substantial Existence' (妙有) is the name, true and wonderful form (真善妙色) is the meaning, and actuality (實際) is the substance. Next, 'Ultimate Emptiness' (畢竟空) is the name, Suchness (如如, the true state of things) is the meaning, and Nirvana (涅槃, liberation) is the substance. Next, 'Void Buddha-nature' (虛空佛性) is the name, the Tathāgatagarbha (如來藏, the potential for Buddhahood in all beings) is the meaning, and the mind of true and substantial principle (中實理心) is the substance. Next, 'The Middle Way of Neither Existence nor Non-existence' (非有非無中道) is the name, the Highest Truth (第一義諦, Paramārtha-satya) is the meaning, and subtle quiescence (微妙寂滅) is the substance. Like these names, although the principles and interests are different, they all use the same Dharma gate, and there is no difference in meaning, so it is said that name, meaning, and substance are the same.
For the second statement, name, meaning, and substance are different. For example, 'Substantial Existence' (妙有) is the name, 'Ultimate Emptiness' (畢竟空) is the meaning, and the Tathāgatagarbha (如來藏) is the substance. Also, 'Emptiness' (空) is the name, the Tathāgatagarbha (如來藏) is the meaning, and the Middle Way (中道) is the substance. Also, the Tathāgatagarbha (如來藏) is the name, the Middle Way (中道) is the meaning, and 'Substantial Existence' (妙有) is the substance. Also, the Middle Way (中道) is the name, 'Substantial Existence' (妙有) is the meaning, and 'Emptiness' (空) is the substance. Like these four aspects, they are mutually different, and all three are different, so it is said that name, meaning, and substance are different.
For the third statement, name and meaning are the same, but substance is different. For example, 'Substantial Existence' (妙有) is the name, 'Wonderful Form' (妙色) is the meaning, and 'Ultimate Emptiness' (畢竟空) is the substance. This is two the same and one different, so it is said that name and meaning are the same, but substance is different. Also, 'Emptiness' (空) is the name, 'Suchness' (如如) is the meaning, and 'Substantial Existence' (妙有) is the substance. This is also two the same and one different. The remaining two aspects are also like this.
，故言名義同而體異也。
第四句名義異而體同者，如妙有等，名名不同，真善色等，義義有異，而同歸一體，更無二趣，故言名義異而體同。三門亦如是。
前三句名義皆不融，初句尋一名，得一義，得一體，當門圓融，不關餘事。第二句尋異名，識異義、異體，體義名最不融，此易可知。第三句體既不融，名義雖同，終成不合，皆是別門明義。不得意者，諍從此起，或小陵大，或大奪小。何者？小乘欲斷生死，聞畢竟不但空，順其情慾，謂是但空，執此起諍。又小乘欲斷生死，故非有；破執涅槃病，故非無；聞中道非有非無，扶其小情，謂是已典非有非無，故於二門多起諍競。若聞中實理心與小相乖，則不起諍。何者？二乘玩空，而今聞有，二乘灰身滅智，今聞心智，與彼情乖，故不執作諍也。是以小陵盜大故諍。大奪小者，大乘學者見共三乘人空門，非空非有門，名同二乘不見深意，即推屬誑相不真宗。但取妙有、亦空亦有兩門，引是圓常之法，輸二不輸二，此諍少可。若知空是不但非有非無是遮二邊者，則四門俱奪，而小苦諍於二門。
又大乘四門，名義不融，門門各諍，自相吞噬，況爾小乘，野干陵奪師子，寧當不啖爾乎。
三句生諍，非今經體也。第四句名義異而體同，體有眾
【現代漢語翻譯】 因此說名稱和意義相同，但本體不同。
第四句，名稱和意義不同但本體相同，例如妙有等等，名稱各不相同，真、善、色等等，意義也有差異，但最終歸於一體，沒有第二種去處，所以說名稱和意義不同但本體相同。三門也是如此。
前面三句，名稱和意義都不融合。第一句，尋找一個名稱，得到一個意義，得到一個本體，當下門就圓融，不關其他事情。第二句，尋找不同的名稱，認識不同的意義、不同的本體，本體、意義、名稱最不融合，這很容易理解。第三句，本體既然不融合，名稱和意義即使相同，最終也無法契合，都是別門在闡明意義。不能領會其中意義的人，爭論就從此產生，或者小的侵犯大的，或者大的奪取小的。為什麼呢？小乘想要斷除生死，聽到畢竟空（畢竟空，梵文 Śūnyatā），但不是斷滅空，順應他們的情慾，認為是斷滅空，執著於此而產生爭論。又小乘想要斷除生死，所以否定有；爲了破除執著涅槃的弊病，所以否定無；聽到中道（中道，梵文 Madhyamaka）非有非無，扶助他們的小情小見，認為是已經闡明的非有非無，因此在二門上多起爭論。如果聽到中實理，心與小乘的知見相違背，就不會產生爭論。為什麼呢？二乘耽玩于空，而現在聽到有，二乘灰身滅智，現在聽到心智，與他們的情見相違背，所以不執著而產生爭論。因此小乘侵犯、盜取大乘，所以產生爭論。大乘奪取小乘，大乘學者看到共三乘人（三乘人指聲聞乘、緣覺乘、菩薩乘）的空門，非空非有門，名稱與二乘相同，但沒有看到其中深刻的意義，就推斷屬於虛誑不真實的宗義。只取妙有、亦空亦有兩門，引證這是圓滿常住的法，輸給二乘兩門，不輸給二乘兩門，這種爭論稍微可以避免。如果知道空是不但空，非有非無是遮遣二邊，那麼四門都被奪取，而小乘在二門上苦於爭論。
又大乘的四門，名稱和意義不融合，門門各自爭論，互相吞噬，更何況你們小乘，野干侵犯、奪取師子，難道不會被吞噬嗎？
前三句產生爭論，不是現在這部經的本體。第四句，名稱和意義不同但本體相同，本體具有眾多
【English Translation】 Therefore, it is said that the names and meanings are the same, but the substance is different.
The fourth statement, 'names and meanings are different, but the substance is the same,' is like 'Wonderful Existence' (妙有). The names are different, and 'Truth,' 'Goodness,' 'Form' (真善色) etc., have different meanings, but they all return to one substance, with no second destination. Therefore, it is said that the names and meanings are different, but the substance is the same. The Three Gates are also like this.
In the first three statements, the names and meanings are not integrated. In the first statement, seeking one name, one obtains one meaning, and one obtains one substance. The gate is immediately complete and integrated, and it does not concern other matters. In the second statement, seeking different names, one recognizes different meanings and different substances. The substance, meaning, and name are the least integrated, which is easy to understand. In the third statement, since the substance is not integrated, even if the names and meanings are the same, they ultimately do not coincide. All of these are separate gates clarifying the meaning. Those who cannot grasp the meaning, disputes arise from this. Either the small infringes upon the large, or the large seizes from the small. Why is this? The Śrāvakas (聲聞乘) want to cut off birth and death, and when they hear of 'Ultimately Empty' (畢竟空, Śūnyatā), but not annihilation, they follow their desires and think it is annihilation, clinging to this and starting disputes. Also, the Śrāvakas want to cut off birth and death, so they negate existence; to break the attachment to the sickness of Nirvāṇa (涅槃), they negate non-existence; when they hear of the Middle Way (中道, Madhyamaka) of neither existence nor non-existence, they support their small views and think it is the already explained neither existence nor non-existence, so they often start disputes in the two gates. If they hear the true principle of the Middle Way, and their minds contradict the Śrāvakas' views, then disputes will not arise. Why is this? The Two Vehicles (二乘) indulge in emptiness, but now they hear of existence; the Two Vehicles extinguish their bodies and annihilate their wisdom, but now they hear of mind and wisdom, which contradicts their views, so they do not cling and start disputes. Therefore, the small infringes upon and steals from the large, so disputes arise. The Mahāyāna (大乘) seizes from the small; Mahāyāna practitioners see that the Empty Gate and the Neither Empty Nor Non-Empty Gate, shared by the Three Vehicles (三乘), have the same names as the Two Vehicles, but they do not see the deep meaning within, so they infer that they belong to false and unreal doctrines. They only take the 'Wonderful Existence' and 'Also Empty Also Existent' gates, citing them as complete and constant Dharma, giving two gates to the Two Vehicles and not giving two gates to the Two Vehicles. This dispute can be slightly avoided. If one knows that 'Emptiness' is not just emptiness, and 'Neither Existence Nor Non-Existence' is negating the two extremes, then all four gates are seized, and the small suffers disputes in the two gates.
Furthermore, in the four gates of Mahāyāna, the names and meanings are not integrated, and each gate disputes with each other, devouring each other. How much more so with you Śrāvakas, a jackal infringing upon and seizing from a lion, how could you not be devoured?
The first three statements generate disputes and are not the substance of this present scripture. The fourth statement, 'names and meanings are different, but the substance is the same,' the substance possesses many
義，功用甚多。四門隨緣，種種異稱，以體融故，圓應眾名，法體既同，異名異義，而不諍也。其相云何？今當略說。《無量義》云：「無量義者，從一法生。其一法者所謂實相。」實相之相，無相不相，不相無相，名為實相，此從不可破壞真實得名。又此實相諸佛得法，故稱妙有。妙有雖不可見，諸佛能見，故稱真善妙色。實相非二邊之有，故名畢竟空。空理湛然，非一非異，故名如如。實相寂滅，故名涅槃。覺了不改，故名虛空佛性。多所含受，故名如來藏。寂照靈知，故名中實理心。不依于有，亦不附無，故名中道。最上無過，故名第一義諦。如是等種種異名，俱名實相，種種所以，俱是實相功能，其體既圓，名義無隔，蓋是經之正體也。
複次，諸法既是實相之異名，而實相當體；又實相亦是諸法之異名，而諸法當體。妙有不可破壞，故名實相。諸佛能見，故名真善妙色。不雜余物，名畢竟空。無二無別，故名如如。覺了不變，故名佛性。含備諸法，故名如來藏。寂滅靈知，故名中實理心。遮離諸邊，故名中道。無上無過，名第一義諦。隨以一法當體，隨用立稱，例此可知。《大經》云：「解脫之法多諸名字，百句解脫，只一解脫。」《大論》云：「若如法觀佛，般若與涅槃，是三則一相，其實無有異
【現代漢語翻譯】 現代漢語譯本：義的功用非常多。從四門隨順因緣，有種種不同的名稱，因為本體融合的緣故，能夠圓滿地適應各種名稱。法的本體既然相同，不同的名稱有不同的意義，但彼此之間並不衝突。《無量義經》說：『無量義，是從一法而生。這一法就是所謂的實相。』實相的相，既是無相也不是不相，不是不相也不是無相，這叫做實相，這是從不可破壞的真實而得名。而且這實相是諸佛所證得的法，所以稱為妙有。妙有雖然不可見，但諸佛能夠見到，所以稱為真善妙色。實相不是二邊的存在，所以名叫畢竟空。空的道理清澈明凈，非一也非異，所以名叫如如。實相寂靜滅絕，所以名叫涅槃。覺悟了之後不會改變，所以名叫虛空佛性。能夠包含和容受很多事物，所以名叫如來藏。寂靜而能照了，靈明而有知覺，所以名叫中實理心。不依賴於有，也不執著于無，所以名叫中道。最上而沒有超過它的，所以名叫第一義諦。像這樣等等不同的名稱，都叫做實相，種種的原因，都是實相的功能，它的本體既然是圓滿的，名稱和意義之間沒有隔閡，大概這就是這部經的正體。
其次，諸法既然是實相的異名，而實相就是它們的本體；而且實相也是諸法的異名，而諸法就是它的本體。妙有不可破壞，所以名叫實相。諸佛能夠見到，所以名叫真善妙色。不與其它事物混雜，名叫畢竟空。沒有二也沒有分別，所以名叫如如。覺悟了之後不會改變，所以名叫佛性。包含具備一切法，所以名叫如來藏。寂靜滅絕而靈明有知，所以名叫中實理心。遮蔽和遠離各種邊見，所以名叫中道。沒有比它更上的，沒有超過它的，名叫第一義諦。隨便用一個法來作為本體，隨便用一個法來建立名稱，依照這個例子就可以知道了。《大般涅槃經》說：『解脫之法有很多名字，百句解脫，只是一個解脫。』《大智度論》說：『如果如法地觀察佛，般若（Prajna，智慧）與涅槃（Nirvana，寂滅），這三者就是一個相，其實並沒有差異。』
【English Translation】 English version: The function of '義' (Yi, meaning/righteousness) is very extensive. From the four gates, following conditions, there are various different names. Because the essence is integrated, it can perfectly adapt to all names. Since the essence of the Dharma is the same, different names have different meanings, but they do not conflict with each other. The 'Infinite Meaning Sutra' says: 'Infinite meaning arises from one Dharma. This one Dharma is called the 'Reality Mark' (Shil Xiang, true aspect).』 The mark of the 'Reality Mark' is neither no-mark nor not-no-mark, not not-no-mark nor no-mark, this is called the 'Reality Mark', which is named from the indestructible truth. Moreover, this 'Reality Mark' is the Dharma attained by all Buddhas, so it is called 'Wonderful Existence' (Miao You). Although 'Wonderful Existence' is invisible, all Buddhas can see it, so it is called 'True, Good, Wonderful Form' (Zhen Shan Miao Se). The 'Reality Mark' is not the existence of two extremes, so it is called 'Ultimate Emptiness' (Bi Jing Kong). The principle of emptiness is clear and bright, neither one nor different, so it is called 'Suchness' (Ru Ru). The 'Reality Mark' is tranquil and extinguished, so it is called 'Nirvana' (Nie Pan). Awakening does not change, so it is called 'Void Buddha-nature' (Xu Kong Fo Xing). It can contain and receive many things, so it is called 'Tathagatagarbha' (Ru Lai Zang, Buddha-womb). Tranquil and illuminating, spiritually knowing, so it is called 'Middle True Principle Mind' (Zhong Shi Li Xin). Not relying on existence, nor clinging to non-existence, so it is called the 'Middle Way' (Zhong Dao). The highest and unsurpassed, so it is called the 'First Principle Truth' (Di Yi Yi Di). Such different names are all called 'Reality Mark', and all the reasons are the functions of 'Reality Mark'. Since its essence is perfect, there is no separation between name and meaning, which is probably the true essence of this sutra.
Furthermore, since all Dharmas are different names of the 'Reality Mark', and the 'Reality Mark' is their essence; moreover, the 'Reality Mark' is also a different name of all Dharmas, and all Dharmas are its essence. 'Wonderful Existence' cannot be destroyed, so it is called 'Reality Mark'. All Buddhas can see it, so it is called 'True, Good, Wonderful Form'. Not mixed with other things, it is called 'Ultimate Emptiness'. There is no duality and no difference, so it is called 'Suchness'. Awakening does not change, so it is called 'Buddha-nature'. Containing and possessing all Dharmas, so it is called 'Tathagatagarbha'. Tranquil and extinguished, yet spiritually knowing, so it is called 'Middle True Principle Mind'. Obstructing and separating from all extremes, so it is called the 'Middle Way'. The highest and unsurpassed, it is called the 'First Principle Truth'. Use any Dharma as the essence, use any Dharma to establish a name, and you can understand it by analogy. The 'Mahaparinirvana Sutra' says: 'The Dharma of liberation has many names, a hundred phrases of liberation, but only one liberation.' The 'Mahaprajnaparamita Sastra' says: 'If one observes the Buddha according to the Dharma, 'Prajna' (wisdom) and 'Nirvana' (extinction) are three in one aspect, but in reality, there is no difference.'
。」若得此意，知種種名，皆名實相，亦名般若，亦名解脫。三法亦是諸法名，諸法亦是三法體(云云)。
三、譬顯者，譬如一人名金師，能鍛金，其體黃，譬初句法也。譬如一人名青，而能作漆，其身白凈。又、一人名烏，能研朱，其身則紫。如是等無量百千，名技身異，譬第二句。譬如百人，同姓同名，同解一技，而其身各異，譬第三句。譬如一人，遭亂家禍，處處換姓、處處變名，如張儀、范蠡之類，涉多官職，身備眾位。若從多技得名，書畫金鐵等師；若從文官，儒林、中散；若從武官，熊渠、次飛。隨處換名，譬名異；隨技得稱，譬義異；而體是一，更非異人。經言：「王家力士，一人當千」，此人未必力敵于千，直以種種技藝能勝千故，故稱當千。工遍眾技，無技不通，仕具眾位，無官不歷。是不可壞人，妙技術人，有體氣人，無過患人，遍通達人能破敵人，上族姓人，富財技人，多知人，中庶信直人，頂蓋人，譬第四句法也。譬顯冷然，故知前三句屬別意，后一句屬圓意也。
四、約四隨者。
問：
實相一法，何故名義紛然？答：
隨彼根機，種種差別，赴欲、赴宜、赴治、赴悟。例如世人，學數則舍大，修衍則棄小，習空則惡有，善地則彈中。既不欲聞，聞之不
【現代漢語翻譯】 現代漢語譯本：如果領悟了這個道理，就會知道種種名稱，都名為實相（Tathata，事物的真實面貌），也名為般若（Prajna，智慧），也名為解脫（Moksha，從束縛中解脫）。這三種法也是諸法的名稱，諸法也是這三種法的本體（如此等等）。
三、用比喻來顯明：譬如一個人名叫金師，能夠鍛造金子，他的身體是黃色的，這比喻第一句法。譬如一個人名叫青，卻能製作漆器，他的身體白凈。又如一個人名叫烏，卻能研磨硃砂，他的身體則是紫色的。像這樣無數百千種情況，名稱、技藝、身體各不相同，這比喻第二句。譬如一百個人，同姓同名，都精通一種技藝，但他們的身體各不相同，這比喻第三句。譬如一個人，遭遇戰亂家禍，到處更換姓氏、到處改變名字，就像張儀、范蠡之類的人物，擔任多個官職，身兼眾多職位。如果從多種技藝得到名聲，比如書畫師、金鐵匠等；如果從文官方面來說，比如儒林、中散；如果從武官方面來說，比如熊渠、次飛。隨著所處環境更換名稱，這比喻名稱不同；隨著技藝得到稱呼，這比喻意義不同；而本體卻是一個，並非不同的人。經書上說：『王家的力士，一人能抵擋千人』，這個人未必力量真的能敵過千人，只是因為他種種技藝能夠勝過千人，所以才被稱為能抵擋千人。技藝精通各種技能，沒有哪種技能不通曉；仕途經歷眾多職位，沒有哪個官職沒有經歷過。這是不可摧毀的人，是技術精妙的人，是有體氣的人，是沒有過患的人，是普遍通達的人，是能擊破敵人的人，是高貴族姓的人，是富有技藝的人，是知識淵博的人，是中正誠信的人，是頂樑柱般的人，這比喻第四句法。用比喻來顯明，清清楚楚，所以知道前三句屬於別意，后一句屬於圓意。
四、關於四隨：
問：
實相（Tathata，事物的真實面貌）這一法，為什麼名稱和意義如此紛繁複雜？
答：
這是隨順眾生的根機，有種種差別，爲了滿足他們的慾望、適應他們的根性、對治他們的煩惱、引導他們開悟。例如世人，學習算術就捨棄大的數字，研究推演就拋棄小的數字，學習空性就厭惡實有，擅長地觀就捨棄中間的觀想。既然不想聽聞，聽聞了也不。
【English Translation】 English version: If one understands this meaning, one will know that all kinds of names are called 'Tathata' (the true aspect of things), also called 'Prajna' (wisdom), and also called 'Moksha' (liberation from bondage). These three dharmas are also the names of all dharmas, and all dharmas are also the substance of these three dharmas (and so on).
Third, illustrating with metaphors: For example, a person named 'Goldsmith' can forge gold, and his body is yellow, which is a metaphor for the first phrase of the Dharma. For example, a person named 'Qing' (Green) can make lacquerware, but his body is fair and clean. Also, a person named 'Wu' (Crow) can grind cinnabar, but his body is purple. Like this, there are countless hundreds and thousands of situations where names, skills, and bodies are different, which is a metaphor for the second phrase. For example, a hundred people have the same surname and name, and are proficient in one skill, but their bodies are different, which is a metaphor for the third phrase. For example, a person encounters war and family disasters, changing surnames and names everywhere, like Zhang Yi and Fan Li, holding multiple official positions and serving in many positions. If one gains fame from multiple skills, such as painters, calligraphers, goldsmiths, and blacksmiths; if from civil officials, such as Confucian scholars and Zhongsan (a type of official); if from military officials, such as Xiong Qu and Ci Fei. Changing names according to the environment, which is a metaphor for different names; gaining titles according to skills, which is a metaphor for different meanings; but the substance is one, not different people. The scriptures say: 'The king's strongman can withstand a thousand people.' This person may not actually have the strength to defeat a thousand people, but because his various skills can surpass a thousand people, he is called able to withstand a thousand people. Skilled in all kinds of skills, there is no skill that he does not understand; having experienced many positions in his career, there is no official position that he has not experienced. This is an indestructible person, a person with exquisite skills, a person with substance and energy, a person without faults, a person who is universally knowledgeable, a person who can defeat enemies, a person of noble lineage, a person rich in skills, a person with extensive knowledge, a person who is upright and trustworthy, a person who is a pillar of support, which is a metaphor for the fourth phrase of the Dharma. Illustrating with metaphors is clear and distinct, so we know that the first three phrases belong to separate meanings, and the last phrase belongs to the complete meaning.
Fourth, regarding the four followings:
Question:
Why is the one Dharma of 'Tathata' (the true aspect of things) so diverse in names and meanings?
Answer:
This is to follow the faculties of sentient beings, with various differences, to fulfill their desires, to adapt to their nature, to cure their afflictions, and to guide them to enlightenment. For example, worldly people, when learning arithmetic, abandon large numbers; when studying deduction, discard small numbers; when learning emptiness, dislike existence; when skilled in earth contemplation, abandon intermediate contemplation. Since they do not want to hear, even if they hear, they do not.
悅，無心信受，不滅煩惱，不發道心。各於己典，偏習成性，得作未來聞法根緣。如來於時，以佛眼觀其信等諸根，以若干言辭隨應方便而為說法。為有根性，說妙有、真善妙色，不違不逆，信戒忍進，蕩除空見，即能悟入，契于實相。為空根性說畢竟空、如如、涅槃等，諦聽諦受，以善攻惡，無相最上。為亦空亦有根性，說虛空佛性、如來藏、中實理心，欣然起善，離非心凈。為非空非有根性者，即說非有非無中道，遮於二邊，不來不去，不斷不常，不一不異等。欲得聽聞，欣如渴飲，信樂修習，眾善發生，執見皆祛，無惡不盡，第一義理豁然明發。
隨此四根故四門異說，說異故名異，功別故義異，悟理不殊，體終是一。故求那跋摩云：「諸論各異端，修行理無二，偏執有是非，達者無違諍。」故四隨殊唱，是一實之異名耳。
○第四明入實相門者，夫實相幽微，其理淵奧，如登絕壑，必假飛梯，欲契真源，要因教行，故以教行為門。下文云：「以佛教門出三界苦。」「佛子行道已來，世得作佛。」門名能通，此之謂也。略為四意：一、略示門相。二、示入門觀。三、示粗妙。四、示開顯。
示門相者，夫佛法不可宣示，赴緣說者，必以四句詮理，能通行人入真實地。《大論》云：「于如是法
【現代漢語翻譯】 現代漢語譯本：對於那些心懷喜悅，卻未能真心信受，無法消除煩惱，也不發菩提心的人，他們各自偏執于自己的經典，習以為常，但這也能成為他們未來聽聞佛法的因緣。這時，如來以佛眼觀察他們的信根等各種根器，用各種言辭，根據相應的方便法門為他們說法。對於具有『有』根性的人，宣說『妙有』（指超越空有的存在）、『真善妙色』（指佛的莊嚴相好），不違背也不牴觸他們的觀念，使他們生起信心、持戒、忍辱、精進，從而消除對『空』的執見，就能領悟真理，契合實相。對於具有『空』根性的人，宣說『畢竟空』（指一切法無自性）、『如如』（指真如本性）、『涅槃』（指寂滅的境界）等，讓他們認真聽受，以善法來對治惡法，認識到『無相』才是最上的。對於具有『亦空亦有』根性的人，宣說『虛空佛性』（指遍一切處的佛性）、『如來藏』（指含藏一切功德的清凈自性）、『中實理心』（指不落兩邊的真實心性），使他們欣然生起善念，遠離虛妄分別，清凈自心。對於『非空非有』根性的人，就宣說『非有非無』的中道，遮止他們對『有』和『無』的執著，讓他們明白不來不去、不斷不常、不一不異等道理。如果他們渴望聽聞佛法，就像口渴的人渴望飲水一樣，信樂修習，各種善法就會生起，各種執見都會消除，各種惡念都會止息，第一義諦的真理就會豁然開朗。 因此，根據這四種根性，佛陀用四種不同的方式說法，說法不同，名稱也不同，作用不同，含義也不同，但領悟的道理並沒有差別，最終的本體都是一樣的。所以求那跋摩（Gunabhadra，南朝宋代譯經僧）說：『各種論點各有不同，但修行的道理沒有兩種，偏執就會產生是非，通達的人就不會有爭論。』所以，四種隨順根性的說法，只是一個真實本體的不同名稱罷了。 第四部分說明進入實相之門。實相深奧微妙，其理淵深，如同攀登陡峭的山崖，必須藉助飛梯。想要契合真如的本源，必須依靠教法和修行，所以用教法和修行作為門徑。下文說：『以佛教的法門脫離三界的痛苦。』『佛子修行道業以來，世世都可以成佛。』『門』的意思是能夠通達，這就是它的含義。大致有四個方面：一、簡要地揭示門徑的相狀。二、揭示進入門徑的觀行方法。三、揭示粗顯和精妙。四、揭示開顯實相。 揭示門徑的相狀，佛法是不可用言語宣示的，爲了適應各種因緣而說法，必須用四句來詮釋真理，才能引導修行人進入真實的境界。《大智度論》（Mahaprajnaparamita-sastra）說：『對於這樣的法……』
【English Translation】 English version: For those who are joyful but do not sincerely believe, cannot eliminate afflictions, and do not generate the aspiration for enlightenment, each clinging to their own scriptures, habitually, this can become the cause for them to hear the Dharma in the future. At that time, the Tathagata (如來，another name for Buddha) observes their faculties of faith and other faculties with the Buddha-eye, and preaches the Dharma with various words and expedient means according to their respective capacities. For those with the 'existence' (有) faculty, he speaks of 'wonderful existence' (妙有, existence beyond being and non-being), 'true, good, and wonderful forms' (真善妙色, the magnificent features of the Buddha), without contradicting or opposing their views, enabling them to generate faith, uphold precepts, practice patience, and exert diligence, thereby eliminating their attachment to 'emptiness' (空), and they can realize the truth and accord with the reality. For those with the 'emptiness' faculty, he speaks of 'ultimate emptiness' (畢竟空, the emptiness of inherent existence), 'suchness' (如如, the true nature of reality), 'Nirvana' (涅槃, the state of cessation) and so on, so that they listen attentively and receive with care, using good to attack evil, recognizing that 'non-form' (無相) is the supreme. For those with the 'both emptiness and existence' faculty, he speaks of 'emptiness-like Buddha-nature' (虛空佛性, the Buddha-nature pervading all space), 'Tathagatagarbha' (如來藏, the pure nature containing all merits), 'the truly real mind in the middle' (中實理心, the true mind that does not fall into extremes), so that they joyfully generate goodness, abandon false discriminations, and purify their minds. For those with the 'neither emptiness nor existence' faculty, he speaks of the Middle Way of 'neither existence nor non-existence' (非有非無), preventing their attachment to 'existence' and 'non-existence', enabling them to understand the principles of non-coming and non-going, non-ceasing and non-permanence, non-oneness and non-difference, and so on. If they are eager to hear the Dharma, like a thirsty person craving water, believing and joyfully practicing, various good deeds will arise, various attachments will be eliminated, various evil thoughts will cease, and the truth of the First Principle will be clearly revealed. Therefore, according to these four faculties, the Buddha speaks in four different ways. Because the teachings are different, the names are also different; because the functions are different, the meanings are also different, but the principles realized are not different, and the ultimate essence is the same. Therefore, Gunabhadra (求那跋摩, a translator monk in the Song Dynasty of the Southern Dynasties) said: 'Various theories have different points, but the principles of practice are not two. Attachment will produce right and wrong, but those who understand will have no disputes.' Therefore, the four teachings that accord with the faculties are just different names for one true essence. The fourth part explains the gate of entering the reality. The reality is profound and subtle, and its principle is deep and abstruse, like climbing a steep cliff, one must rely on a flying ladder. If you want to fit the source of true suchness, you must rely on teaching and practice, so use teaching and practice as a gateway. The following says: 'Get rid of the suffering of the three realms with the Buddhist Dharma gate.' 'Since the Buddha's disciples have been practicing the Tao, they can become Buddhas in every life.' The meaning of 'gate' is to be able to understand, this is its meaning. There are roughly four aspects: 1. Briefly reveal the appearance of the gate. 2. Show the method of contemplation to enter the gate. 3. Show the rough and subtle. 4. Show the opening and manifestation. Revealing the appearance of the gate, the Buddha-dharma cannot be declared in words. In order to adapt to various conditions, it is necessary to use four sentences to interpret the truth in order to guide practitioners into the realm of reality. The Mahaprajnaparamita-sastra (大智度論) says: 'For such a Dharma...'
，說第一義悉檀，所謂一切實，一切不實，一切亦實亦不實，一切非實非不實。」如是皆名諸法之實相。實相尚非是一，那得言四？當知四是「入實相門」耳。又云：「四門入清涼池」，是門無礙，非唯利者得入，鈍者亦入。非唯定者，散心、專志、精進者，亦得入。又云：「般若有四種相，所謂有相、無相、乃至非有、非無相。」般若尚非一相，云何四相？當知亦是入般若門也。又云：「般若波羅蜜譬如大火焰，四邊不可取，邪見火燒故。」若不觸火，溫身熟食；若觸火者，火則燒身；身既被燒，溫食無用。四門本通般若，除煩惱，辦大事。若取著者，則成邪見，燒於法身。法身既燒，四門通何等？若不觸火，門則能通也。
若以佛教為門者，教略為四(云云)。若於一教，以四句詮理，即是四門，四四合為十六門。若以行為門者，稟教修觀，因思得入，即以行為門。藉教發真，則以教為門。若初聞教，如快馬見鞭影即入正路者，不須修觀。若初修觀，如夜見電光即得見道者，不更須教。並是往昔善根習熟，今于教門，得通名為信行；于觀門得通，名法行。若聞不即悟，應須修觀；于觀悟者，轉成法行。若修觀不悟，更須聽法；聽法得悟，轉名信行。教即為觀門，觀即為教門。聞教而觀，觀教而聞，教觀相資
【現代漢語翻譯】 現代漢語譯本：宣講第一義悉檀（paramārtha-siddhānta，究竟真實的道理），即所謂一切是真實的，一切是不真實的，一切既是真實的也是不真實的，一切既非真實也非不真實的。像這樣都稱為諸法的實相（tathatā，事物的真實面貌）。實相尚且不是單一的，怎麼能說是四種呢？應當知道這四種只是『進入實相之門』罷了。又說：『四門進入清涼池』，這門是無礙的，不只是聰慧的人可以進入，愚鈍的人也可以進入。不只是有禪定的人，散亂心、專心致志、精進努力的人，也都可以進入。又說：『般若（prajñā，智慧）有四種相，即所謂有相、無相、乃至非有非無相。』般若尚且不是單一的相，怎麼會有四種相呢？應當知道這也是進入般若之門。又說：『般若波羅蜜（prajñā-pāramitā，以智慧到達彼岸）譬如大火焰，四邊不可取，邪見之火會燒燬它。』如果不觸碰火焰，可以用來溫暖身體、煮熟食物；如果觸碰火焰，火焰就會燒傷身體；身體既然被燒傷，溫暖食物也就沒有用了。四門本來是通往般若的，用來去除煩惱，成就大事。如果執著於它，就會形成邪見，燒燬法身（dharma-kāya，佛的法性之身）。法身既然被燒燬，四門還能通向什麼呢？如果不觸碰火焰，門才能暢通。 如果以佛教的教義作為門徑，教義大致可以分為四種（此處省略具體內容）。如果對於一種教義，用四句來詮釋道理，那就是四門，四個四門合起來就是十六門。如果以行為作為門徑，遵循教義修習觀想，通過思考而得以進入，那就是以行為作為門徑。憑藉教義啓發真理，那就是以教義作為門徑。如果初次聽聞教義，就像快馬見到鞭子的影子就立即走上正路一樣，不需要修習觀想。如果初次修習觀想，就像在夜晚見到閃電的光芒就立即得見真道一樣，不需要再聽聞教義。這些都是往昔的善根已經成熟，如今在教義之門得以通達的，稱為信行；在觀想之門得以通達的，稱為法行。如果聽聞教義不能立即領悟，就應當修習觀想；通過觀想而領悟的，就轉變為法行。如果修習觀想不能領悟，就更應當聽聞佛法；聽聞佛法而得以領悟的，就轉名為信行。教義就是觀想之門，觀想就是教義之門。聽聞教義而進行觀想，通過觀想而理解教義，教義和觀想互相資助。
【English Translation】 English version: 'Expounding the first principle of siddhānta (paramārtha-siddhānta, the ultimate truth), namely, everything is real, everything is unreal, everything is both real and unreal, everything is neither real nor unreal.' All these are called the true nature of all dharmas (tathatā, the true aspect of things). If the true nature is not even one, how can it be said to be four? It should be known that the four are merely 'gates to enter the true nature.' Furthermore, it is said: 'The four gates enter the cool pond,' these gates are unobstructed, not only the intelligent can enter, but also the dull. Not only those with samādhi (concentration), but also those with distracted minds, those who are focused, and those who are diligent can enter. Furthermore, it is said: 'Prajñā (prajñā, wisdom) has four aspects, namely, having aspects, having no aspects, and even neither having nor not having aspects.' If prajñā is not even a single aspect, how can there be four aspects? It should be known that these are also gates to enter prajñā. Furthermore, it is said: 'Prajñā-pāramitā (prajñā-pāramitā, wisdom to reach the other shore) is like a great flame, the four sides cannot be grasped, because the fire of wrong views will burn it.' If one does not touch the fire, it can be used to warm the body and cook food; if one touches the fire, the fire will burn the body; since the body is burned, warming food is useless. The four gates originally lead to prajñā, to remove afflictions and accomplish great deeds. If one clings to them, it will become wrong views and burn the dharma-kāya (dharma-kāya, the body of the Buddha's dharma nature). Since the dharma-kāya is burned, what can the four gates lead to? If one does not touch the fire, the gates can be opened. If one takes the teachings of Buddhism as gates, the teachings can be roughly divided into four (details omitted here). If one uses four phrases to explain the principles of one teaching, then that is the four gates, and four sets of four gates combine to form sixteen gates. If one takes practice as a gate, following the teachings to cultivate contemplation, and entering through thought, then that is taking practice as a gate. Using the teachings to inspire truth, then that is taking the teachings as a gate. If one hears the teachings for the first time, like a fast horse seeing the shadow of a whip and immediately getting on the right path, there is no need to cultivate contemplation. If one cultivates contemplation for the first time, like seeing the light of lightning in the night and immediately seeing the path, there is no need to hear the teachings again. These are all because the good roots of the past have matured, and now those who can understand the teachings are called believers; those who can understand contemplation are called practitioners. If one cannot immediately understand the teachings, one should cultivate contemplation; those who understand through contemplation are transformed into practitioners. If one cannot understand through contemplation, one should listen to the Dharma; those who understand by listening to the Dharma are transformed into believers. The teachings are the gate to contemplation, and contemplation is the gate to the teachings. Hearing the teachings and contemplating, understanding the teachings through contemplation, the teachings and contemplation support each other.
，則通入成門。教觀合論，則有三十二門，此語其大數耳。細尋于門，實有無量。五百身因，三十二不二門，善財游法界，值無量知識，說無量教門，無量觀行。如喜見城，千二百門，實相法城，豈唯一轍？經云：「說種種法門，宣示于佛道。」
今且約四教，明十六門相。
三藏四門者。
初、明有門，謂生死法，本非世性、微塵、父母所作，乃是無明正因緣法，出生諸行煩惱、業、苦，三道悉皆是有。一切有為，無常、苦、空、無我，能發得暖、頂、世第一法，發真無漏因，用真修道。此則道諦，亦是有。子果既斷，得有餘、無餘涅槃。故《大集》云：「甚深之理不可說，第一實義無聲字，陳如比丘于諸法，獲得真實之知見。」此則因滅會真，真亦是有。此是諸阿毗曇論之所申，見有得道，即有門也。
二、空門者，即是彼教析正因緣，無明老死，苦集二諦，三假浮虛，破假實，悉入空平等，發真無漏，因空見真，空即第一義之門也。故須菩提在石室，觀生滅無常入空。因空得道，見佛法身，恐此是《成實論》之所申也。
三、明有、空門者，即是彼教明正因緣生滅，亦有亦空。若稟此教，能破偏執有無之見，見因緣有空，發真無漏，因有無見真有無，即是第一義之門也。此是迦
【現代漢語翻譯】 現代漢語譯本：那麼就通入成門。如果教觀結合來論述，那麼就有三十二門，這裡只是說了大概的數目。仔細探尋這些門，實際上有無量之多。《五百身因緣經》中有三十二不二門，善財童子游曆法界，遇到無量的善知識，宣說無量的教門，無量的觀行。如同喜見城有一千二百個門，實相的法城，難道只有一條道路嗎？經中說：『宣說種種法門，宣示于佛道。』
現在且根據四教，來說明十六門相。
三藏教的四門：
第一、明有門，指的是生死之法，本來不是世性、微塵、父母所造作的，而是無明這個正因緣法，出生諸行、煩惱、業、苦，三道全部都是『有』。一切有為法，都是無常、苦、空、無我的，能夠引發暖、頂、世第一法，發起真實的無漏因，用真實的修道。這也就是道諦，也是『有』。子果既然斷絕，就能得到有餘涅槃、無餘涅槃。所以《大集經》說：『甚深的道理不可說，第一的實義沒有聲音文字，陳如比丘對於諸法，獲得了真實的知見。』這就是因滅而會歸真如，真如也是『有』。這是諸阿毗曇論所闡述的，見『有』而得道，就是『有』門。
第二、空門，就是那個教義分析正因緣，無明老死，苦集二諦，三假都是虛浮不實的，破除假和實，全部進入空平等，發起真實的無漏，因為空而見到真如，空就是第一義的門。所以須菩提在石室中，觀察生滅無常而進入空。因為空而得道，見到佛的法身，恐怕這是《成實論》所闡述的。
第三、明有空門，就是那個教義闡明正因緣生滅，既有也有空。如果稟承這個教義，能夠破除偏執有無的見解，見到因緣有空，發起真實的無漏，因為有無而見到真如有無，這就是第一義的門。這是迦旃延尼子所闡述的。
【English Translation】 English version: Then it leads into the '成門' (Cheng Gate). If teaching and contemplation are combined and discussed, then there are thirty-two gates; this is just a general number. Upon careful examination of these gates, there are actually countless. In the Five Hundred Incarnations Sutra, there are thirty-two non-dual gates. Sudhana (善財童子) travels through the Dharma Realm, encountering countless good advisors, expounding countless teachings, and countless contemplations. Just as the City of Joyful Vision has one thousand two hundred gates, how could the City of Reality have only one path? The sutra says: 'Expounding various Dharma gates, proclaiming the Buddha's path.'
Now, let's discuss the sixteen aspects of the gates based on the Four Teachings.
The Four Gates of the Tripitaka Teaching:
First, the Gate of Existence (明有門), which refers to the Dharma of birth and death. It is not created by worldly nature, atoms, or parents, but rather arises from ignorance (無明) as the primary cause and condition, giving rise to actions (諸行), afflictions (煩惱), karma (業), and suffering (苦). All three realms (三道) are considered to exist. All conditioned phenomena (一切有為) are impermanent (無常), suffering (苦), empty (空), and without self (無我), which can lead to the attainment of the 'warmth' (暖), 'peak' (頂), and 'highest worldly Dharma' (世第一法), initiating the true un-leaked cause (無漏因), and using true cultivation. This is the Truth of the Path (道諦), which also exists. Once the cause and effect are severed, one attains Nirvana with remainder (有餘涅槃) and Nirvana without remainder (無餘涅槃). Therefore, the Mahasamghata Sutra says: 'The profound principle is unspeakable, the ultimate reality has no sound or words. The Bhikshu Ajnatakaundinya (陳如比丘), regarding all dharmas, obtained true knowledge and vision.' This is the extinction of causes leading to the realization of Suchness (真如), which also exists. This is what the various Abhidhamma treatises expound: seeing existence and attaining the path, which is the Gate of Existence.
Second, the Gate of Emptiness (空門), which is that teaching analyzing the correct causes and conditions, ignorance and old age and death, the two truths of suffering and accumulation, and the three falsities as floating and unreal. Breaking through the false and the real, all enter into the equality of emptiness, initiating true non-outflow, seeing truth through emptiness, emptiness is the gate of the first meaning. Therefore, Subhuti (須菩提) in the stone chamber, observed the impermanence of birth and death and entered into emptiness. Because of emptiness, he attained the path and saw the Dharma body of the Buddha, which is probably what the Tattvasiddhi Shastra expounds.
Third, the Gate of Existence and Emptiness (明有、空門), which is that teaching clarifying the arising and ceasing of correct causes and conditions, both existing and being empty. If one adheres to this teaching, one can break through the biased views of existence and non-existence, seeing the existence and emptiness of causes and conditions, initiating true non-outflow, seeing the existence and non-existence of truth through existence and non-existence, which is the gate of the first meaning. This is what Katyayaniputra (迦旃延尼子) expounds.
旃延因門入道，故作《昆勒論》，還申此門也。
四、非有非無門者，即是彼教明正因緣生滅，非有非無之理。若稟此教，能破有無邊邪執見，見因緣非有非無，發真無漏，因非有非無，見真非有非無，即第一義之門也。惡口車匿，因此入道，未見論來。有人言犢子阿毗曇申此意，彼論明我在第五不可說藏中，我非三世，故非有我；非無為，故非無我。此恐未可定用也。
二、明通教四門相者，此是摩訶衍門，通通通別，不可偏取。
今約通通論四門者，上三藏四門，皆滅色入空，如析實人頭等六分，求人不得，故名為空。通教四門皆即色是空，如觀映象，六分即空，不待析盡為空。《大論》云：「佛告比丘：觀空即疊，觀疊即空。」此是體門異析門也。
三藏觀生空得道，三藏觀生空得道已，又更觀法空，生、法二境不融。今通門生空即法空，法空即生空，無二無別。《大品》云：色性如我性，我性如色性，此二皆如幻化。
有人言：三藏破計實性，約實法求我不得，但是觀性空；大乘明相自性是空，不須撿已為空。此乃一往之言。《大品》云：常性空，無不性空時，曉了諸法，如幻化水月映象，豈止相空而已！
只約此幻化即判四門。論云：「一切實一切不實，一切亦實亦
【現代漢語翻譯】 旃延（Katyayana，佛陀十大弟子之一，以善於論議著稱）因為從『門』（指某種修行法門或途徑）而入道，所以撰寫了《昆勒論》（可能是一部論述修行方法的著作），也是爲了闡述這個『門』的道理。
四、非有非無門：指的是該教派闡明正因緣生滅，既非『有』也非『無』的道理。如果遵循這個教派，就能破除執著于『有』或『無』兩邊的邪見，認識到因緣既非『有』也非『無』，從而生起真正的無漏智慧。因為因緣既非『有』也非『無』，所以證見的真理也既非『有』也非『無』，這就是第一義諦之門。惡口車匿（Channa，佛陀的侍者，最初難以調伏）因此入道，但未見有相關論著流傳。有人說犢子部（Vatsiputriya，佛教部派之一）的《阿毗曇》（Abhidhamma，論藏）闡述了這個意思，該論認為『我』存在於第五不可說藏中，『我』不屬於過去、現在、未來三世，所以說『我』非『有』；但『我』又不是無為法，所以說『我』非『無』。但這種說法恐怕還不能確定。
二、闡明通教四門之相：這是摩訶衍（Mahayana，大乘佛教）的法門，通於通教和別教，不可偏執一端。
現在就通教的『通』來論述四門：前面三藏（Tripitaka，佛教經典的總稱，包括經、律、論三部分）的四門，都是滅除色法而入于空性，就像分析一個真實的人頭等六部分，最終找不到『人』，所以稱之為『空』。通教的四門都是『即色是空』，就像觀察映象，六部分當下就是空性，不需要分析到最後才成為空。《大論》（可能是《大智度論》的簡稱）中說：『佛告訴比丘：觀察空就是疊（指色法），觀察疊就是空。』這就是體門不同於析門的地方。
三藏的修行者通過觀察生空（一切眾生皆空）而得道，得道后又進一步觀察法空（一切法皆空），但生空和法空這兩種境界並不融合。現在通教的法門是生空即是法空，法空即是生空，沒有兩種差別。《大品》（可能是《大品般若經》的簡稱）中說：『色性如我性，我性如色性，這二者都如幻化。』
有人說：三藏破除的是計執實有的自性，通過對實法的分析而找不到『我』，所以只是觀察到自性空；大乘闡明的是相和自性本空，不需要經過分析才是空。這只是一種片面的說法。《大品》中說：『常性空，沒有不性空的時候，』徹底明瞭諸法，如同幻化、水月、映象，豈止是相空而已！
僅僅就這幻化來判斷四門。《論》中說：『一切實一切不實，一切亦實亦
【English Translation】 Katyayana (one of the ten major disciples of the Buddha, known for his skill in debate) entered the path through a 'door' (referring to a specific practice or path), hence he wrote the 'Kunle Treatise' (possibly a work discussing methods of practice), also to elaborate on the principles of this 'door'.
Four, the 'Neither Existence nor Non-existence' door: This refers to the teachings of that school, which clarify the arising and ceasing of correct causal conditions, the principle of neither 'existence' nor 'non-existence'. If one follows this school, one can break through the heretical views that cling to the extremes of 'existence' or 'non-existence', recognize that causal conditions are neither 'existence' nor 'non-existence', and thereby generate true, undefiled wisdom. Because causal conditions are neither 'existence' nor 'non-existence', the truth realized is also neither 'existence' nor 'non-existence', which is the door to the ultimate meaning. The foul-mouthed Channa (the Buddha's attendant, initially difficult to tame) entered the path through this, but no related treatises have been seen to be passed down. Some say that the Abhidhamma (collection of philosophical texts) of the Vatsiputriya (a Buddhist school) elaborates on this meaning, stating that the 'self' exists in the fifth unspeakable store, the 'self' does not belong to the three times of past, present, and future, so it is said that the 'self' is not 'existence'; but the 'self' is not unconditioned, so it is said that the 'self' is not 'non-existence'. However, this statement may not be definitively reliable.
Two, clarifying the characteristics of the four doors of the Common Teaching: This is the Dharma door of Mahayana (Great Vehicle Buddhism), common to both the Common Teaching and the Distinct Teaching, and should not be clung to one-sidedly.
Now, discussing the four doors in terms of the 'common' of the Common Teaching: The four doors of the preceding Tripitaka (the three baskets of Buddhist scriptures, including Sutra, Vinaya, and Abhidhamma) all extinguish form and enter emptiness, like analyzing a real human head into six parts, ultimately finding no 'person', hence it is called 'emptiness'. The four doors of the Common Teaching are all 'form is emptiness', like observing a reflection in a mirror, the six parts are immediately emptiness, not waiting to be completely analyzed to become emptiness. The 'Great Treatise' (possibly referring to the 'Mahaprajnaparamita Shastra') says: 'The Buddha told the Bhikshu: Observe emptiness as aggregation (referring to form), observe aggregation as emptiness.' This is where the 'essence' door differs from the 'analysis' door.
Practitioners of the Tripitaka attain the path by observing the emptiness of beings (all sentient beings are empty), and after attaining the path, they further observe the emptiness of dharmas (all phenomena are empty), but these two realms of the emptiness of beings and the emptiness of dharmas do not merge. Now, the Dharma door of the Common Teaching is that the emptiness of beings is the emptiness of dharmas, and the emptiness of dharmas is the emptiness of beings, without two differences. The 'Great Perfection' (possibly referring to the 'Mahaprajnaparamita Sutra') says: 'The nature of form is like the nature of self, the nature of self is like the nature of form, these two are like illusions.'
Some say: The Tripitaka breaks through the clinging to real existence, analyzing real dharmas and finding no 'self', so it only observes the emptiness of self-nature; the Mahayana clarifies that the characteristics and self-nature are inherently empty, without needing to be analyzed to be empty. This is only a one-sided statement. The 'Great Perfection' says: 'The nature of permanence is empty, there is no time when the nature is not empty,' thoroughly understanding all dharmas, like illusions, moon reflections in water, and mirror images, how can it be just the emptiness of characteristics!
Just based on this illusion to judge the four doors. The 'Treatise' says: 'Everything is real, everything is unreal, everything is both real and
不實，一切非實非不實。」佛於此四句，廣說第一義悉檀。一切實為有門者，若業若果善惡等法，乃至涅槃皆幻化。譬鏡中像，雖無實性，而有幻化頭等六分，為有門也。
諸法既如幻化，幻化本自無實，無實故空，乃至涅槃亦如幻化，如鏡中像，假有形色，求不可得，是為空門。
諸法既如幻，故名為有。幻不可得，故名為空。如鏡中像，見而不可見，不可見而見，是亦空亦有門。
幻有尚不可得，況復幻空而當可得？即是兩舍為門。是通教即空之四門也。若三乘共稟而根性不同，各於四句入第一義，故此四句皆名為門。故青目注論云：「諸法實相有三種。」今是三乘人同入此門，見第一義者，是即空之一種也。
三、明別教四門者，若用《中論》偈：「亦名為假名」也而辨四門者，即如《大論》四句，亦是此四句意。
所言別者，下異藏通，有七義故別；上異圓教，又歷別入中，故言別。此意正出《大經》，但多散說，今約乳等喻，即顯別四門也。文云：佛性如乳有酪，石中有金，力士額珠，即是有門。若明石無金性，乳無酪性，眾生佛性，猶如虛空。大般涅槃空、迦毗羅城空，即是空門。又云：佛性亦有亦無。云何為有？一切眾生悉皆有故。云何為無？從善方便而得見故。又譬
【現代漢語翻譯】 現代漢語譯本：『不實，一切非實非不實。』佛陀以此四句，廣泛闡述第一義悉檀（paramārtha-siddhānta，究竟真實的教義）。一切執著于『實有』的觀點，例如業和果報、善惡等法，乃至涅槃（nirvāṇa，解脫）都如幻化一般。好比鏡中的影像，雖然沒有真實的自性，卻有幻化的頭等六分，這就是『有門』的含義。
諸法既然如幻化，幻化本身就沒有真實性，沒有真實性所以是空。乃至涅槃也如幻化，如鏡中影像，看似有形色，但追尋卻不可得，這就是『空門』的含義。
諸法既然如幻，所以名為『有』。幻不可得，所以名為『空』。如同鏡中影像，看似可見卻不可得，看似不可見卻又可見，這就是『亦空亦有門』的含義。
幻有的存在尚且不可得，更何況幻空的『空』又怎麼可能得到呢？這就是『兩舍為門』的含義。這是通教（sādhāraṇa-yāna，三乘共通的教法）即空的四門。如果三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）共同稟受教法，但根性不同，各自通過這四句進入第一義，所以這四句都可稱為『門』。因此青目（Piṅgala，論師名）在《中論》（Madhyamaka-śāstra，中觀論）的註釋中說：『諸法的實相有三種。』現在是三乘人共同進入此門，見到第一義，這就是即空的一種。
三、闡明別教（prithag-yāna，不共乘）四門：如果用《中論》的偈頌：『亦名為假名』來辨別四門，就如同《大論》（Mahāprajñāpāramitopadeśa，大智度論）中的四句，也是這四句的含義。
所謂『別』，是指下異於藏教（śrāvakayāna，聲聞乘）和通教，有七種不同之處所以稱為『別』；上異於圓教（ekayāna，一乘），又經歷歷分別而入于中道，所以稱為『別』。這個意思主要出自《大經》（Mahāparinirvāṇa-sūtra，大般涅槃經），但多是分散的說法，現在用乳等比喻，就顯現出別教的四門。經文中說：佛性（Buddha-dhātu，成佛的可能性）如乳中有酪，石頭中有金，力士額頭有珠，這就是『有門』。如果說明石頭沒有金的性質，乳沒有酪的性質，眾生的佛性，猶如虛空。大般涅槃的『空』、迦毗羅城（Kapilavastu，釋迦牟尼佛的故鄉）的『空』，這就是『空門』。又說：佛性亦有亦無。為什麼說有？因為一切眾生都具有佛性。為什麼說無？因為要通過善巧方便才能見到佛性。又譬如...
【English Translation】 English version: 'Unreal, everything is neither real nor unreal.' The Buddha, through these four phrases, extensively expounds the paramārtha-siddhānta (ultimate and true doctrine). All attachments to the view of 'existence,' such as karma and its results, good and evil dharmas, and even nirvāṇa (liberation), are like illusions. Similar to images in a mirror, although they lack true self-nature, they possess illusory head and other six parts, which is the meaning of the 'Gate of Existence'.
Since all dharmas are like illusions, illusions themselves have no reality. Because there is no reality, they are empty. Even nirvāṇa is like an illusion, like an image in a mirror, seemingly having form and color, but unattainable when sought. This is the meaning of the 'Gate of Emptiness'.
Since all dharmas are like illusions, they are called 'existence'. Illusions are unattainable, so they are called 'emptiness'. Like images in a mirror, seemingly visible yet unattainable, seemingly invisible yet visible, this is the meaning of the 'Gate of Both Emptiness and Existence'.
If the existence of illusion is unattainable, how can the 'emptiness' of illusionary emptiness be attained? This is the meaning of 'Abandoning Both as the Gate'. This is the four gates of emptiness in the sādhāraṇa-yāna (common vehicle). If the three yānas (śrāvakayāna, pratyekabuddhayāna, bodhisattvayāna) jointly receive the teachings, but their natures differ, each enters the ultimate meaning through these four phrases, so these four phrases can all be called 'gates'. Therefore, Piṅgala (commentator's name) in his commentary on the Madhyamaka-śāstra (Treatise on the Middle Way) says: 'The true nature of all dharmas has three aspects.' Now, people of the three vehicles jointly enter this gate, seeing the ultimate meaning, which is one kind of emptiness.
Three, explaining the four gates of the prithag-yāna (distinct vehicle): If we use the verse from the Madhyamaka-śāstra: 'Also called provisional name' to distinguish the four gates, it is like the four phrases in the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), which also carry the meaning of these four phrases.
The term 'distinct' refers to being different from the śrāvakayāna (vehicle of hearers) and sādhāraṇa-yāna in seven ways, hence the term 'distinct'; and being different from the ekayāna (one vehicle), and also experiencing distinct entry into the Middle Way, hence the term 'distinct'. This meaning mainly comes from the Mahāparinirvāṇa-sūtra (Great Nirvana Sutra), but it is mostly scattered. Now, using the analogy of milk, etc., the four gates of the distinct teaching are revealed. The sutra says: Buddha-dhātu (Buddha-nature, the potential for Buddhahood) is like cheese in milk, gold in stone, a jewel on the forehead of a strongman, this is the 'Gate of Existence'. If it is explained that stone does not have the nature of gold, milk does not have the nature of cheese, the Buddha-nature of sentient beings is like empty space. The 'emptiness' of the Great Nirvana, the 'emptiness' of Kapilavastu (the birthplace of Shakyamuni Buddha), this is the 'Gate of Emptiness'. It also says: Buddha-nature is both existent and non-existent. Why is it said to exist? Because all sentient beings possess Buddha-nature. Why is it said to be non-existent? Because it can only be seen through skillful means. Furthermore, it is like...
乳中亦有酪性，亦無酪性，即是亦有亦無門也。若明佛性即是中道，雙非兩遣。又譬乳中非有酪性，非無酪性，即是非空非有門。
別教菩薩，稟此四門之教，因見佛性住大涅槃，故此四句即是別教之四門。一往用擬別門經文，或時為圓門，此義在下料簡(云云)。
圓教四門相者，此門明入佛性第一義，一往與別門名義是同，細尋意趣，別有多途。分別同異，在下委論(云云)。
二、示入門觀，即為二：先、略示入門處。二、略示入門觀。
略示入門處者，能通教門，大為十六，所通之理，但是偏圓兩真，前八門同入偏真，后八門同入圓真。何故偏真理一門八耶？三藏四門，紆迴隘陋，名為拙度。通教四門是摩訶衍，寬直巧度。門有巧拙之殊，能通為八，真理無二，所通唯一。譬如州城，開四面門。四面偏門，以譬三藏；四面直門，以譬通教；偏直既殊，能通為八，使君是一，所通不二也。
別教四門，偏而未融；圓四門，圓而且融。偏圓既殊，能通為八，圓真不二，所通唯一。譬如帝城，開四面門，四面偏門，以譬別教；四面直門，以譬圓教，偏直既殊，能通為八，帝尊不二所通唯一(云云)。
問：
小乘一種四門，摩訶衍何故三種四門？
答：
【現代漢語翻譯】 現代漢語譯本：乳中既可以說有酪的性質，也可以說沒有酪的性質，這就是亦有亦無門。如果明白了佛性就是中道，那麼就是雙重否定，兩種執著都捨棄。又比如乳中非是有酪的性質，也非是沒有酪的性質，這就是非空非有門。
別教（區別于圓教的菩薩教法）的菩薩，接受這四門之教，因為見到佛性而安住于大涅槃，因此這四句就是別教的四門。暫且用它來比擬別教的經文，有時也作為圓教的門徑，這個意義在下面的解釋中會詳細說明。
圓教四門之相，此門闡明進入佛性第一義，表面上與別教的門在名稱和意義上相同，仔細探究其意趣，則有多種不同的途徑。關於它們的同異之處，將在下文詳細論述。
二、展示入門之觀，分為二：首先，簡略地展示入門之處；其次，簡略地展示入門之觀。
簡略地展示入門之處，能夠通達的教門，大致有十六種，所通達的道理，只是偏真和圓真兩種。前八門共同進入偏真，后八門共同進入圓真。為什麼偏真之理卻有一門八種呢？三藏（小乘經典）的四門，迂迴狹窄，稱為拙度。通教（大小乘共通的教法）的四門是摩訶衍（大乘），寬廣直接，是巧妙的度化。門有巧拙之分，所以能通達的有八種，真理沒有兩種，所通達的只有一種。譬如州城，開設四面城門。四面偏門，用來比喻三藏；四面直門，用來比喻通教；偏和直既然不同，能通達的就有八種，使君（太守）只有一個，所通達的道理不二。
別教的四門，偏頗而未融合；圓教的四門，圓滿而且融合。偏和圓既然不同，能通達的就有八種，圓真不二，所通達的只有一種。譬如帝城，開設四面城門，四面偏門，用來比喻別教；四面直門，用來比喻圓教，偏和直既然不同，能通達的就有八種，帝尊（皇帝）只有一個，所通達的道理唯一。
問：
小乘只有一種四門，摩訶衍為什麼有三種四門？
答：
【English Translation】 English version: In milk, there can be said to be the nature of cheese, and it can also be said that there is no nature of cheese; this is the 'both existent and non-existent' gate. If one understands that Buddha-nature is the Middle Way, then it is a double negation, abandoning both attachments. Furthermore, it is like saying that in milk, it is not that there is the nature of cheese, nor is it that there is no nature of cheese; this is the 'neither empty nor existent' gate.
Bodhisattvas of the Separate Teaching (Biejiao) receive the teachings of these four gates, because they see Buddha-nature and abide in Great Nirvana (Daniepan), therefore these four phrases are the four gates of the Separate Teaching. For the time being, they are used to compare with the scriptures of the Separate Teaching, and sometimes they serve as the path to the Perfect Teaching (Yuanjiao). This meaning will be explained in detail in the following interpretation.
The aspect of the four gates of the Perfect Teaching: this gate elucidates entering the supreme meaning of Buddha-nature. Superficially, it is the same as the gates of the Separate Teaching in name and meaning, but upon careful examination of its intent, there are many different paths. The similarities and differences between them will be discussed in detail below.
Two, showing the contemplation for entering the gate, which is divided into two: first, briefly showing the place of entry; second, briefly showing the contemplation for entering the gate.
Briefly showing the place of entry: the teachings that can lead to enlightenment are roughly sixteen, and the principles that are led to are only the two truths of provisional truth (pianzhen) and perfect truth (yuanzhen). The first eight gates jointly enter provisional truth, and the last eight gates jointly enter perfect truth. Why is it that the principle of provisional truth has one gate with eight aspects? The four gates of the Tripitaka (Sanzang, the three collections of Buddhist scriptures) are circuitous and narrow, and are called clumsy means. The four gates of the Shared Teaching (Tongjiao, the teaching shared by both Hinayana and Mahayana) are Mahayana (great vehicle), broad and direct, and are skillful means. Since the gates have differences in skillfulness and clumsiness, there are eight that can lead to enlightenment, but there are not two truths, and there is only one that is led to. It is like a state city, opening four gates on four sides. The four provisional gates are used to illustrate the Tripitaka; the four direct gates are used to illustrate the Shared Teaching; since the provisional and the direct are different, there are eight that can lead to enlightenment, but the governor (shijun) is only one, and the principle that is led to is not two.
The four gates of the Separate Teaching are biased and not yet integrated; the four gates of the Perfect Teaching are complete and integrated. Since the provisional and the perfect are different, there are eight that can lead to enlightenment, but the perfect truth is not two, and there is only one that is led to. It is like an imperial city, opening four gates on four sides. The four provisional gates are used to illustrate the Separate Teaching; the four direct gates are used to illustrate the Perfect Teaching; since the provisional and the direct are different, there are eight that can lead to enlightenment, but the emperor (dizun) is only one, and the principle that is led to is unique.
Question:
The Hinayana (Xiaocheng, the Lesser Vehicle) has only one kind of four gates, why does the Mahayana (Da cheng, the Greater Vehicle) have three kinds of four gates?
Answer:
小乘淺近，一生斷結，喻如小家。大乘深遠，通處則長，譬如大家，須千門萬戶也，三四何足為多耶？
問：
摩訶衍門那得三人見真？
答：
此門正意通大，傍通於小，譬如王國有通門別門，別門通朝士，通門通朝市，不可以民庶登踐，謂為民門。摩訶衍通門亦如是，正通實相，傍通真諦，故三乘灰斷，兼由此門，不可以兼通偏真，而名小乘門也。
二、略示入門觀者，先、明三藏有門觀，彼有門中，具于信法、信行，聞說即悟，此心疾利，得道方法難可示人。且約法行觀門，即為十意：一、識所觀境。二、真正發心。三、遵修定慧。四、能破法遍。五、善知通知塞。六、善用道品。七、善用對治。八、善知次位。九、善能安忍。十者、法愛不生。阿毗曇中具此十意，其文間散，論師設欲行道，不知依何而修，如惑岐路，莫識所從。今撮其要意，通冠始終，則識有門入道之觀也。
一、明所觀境者，即是識正無明因緣，生一切法也。若謂世間苦樂之法，從毗紐天生，或言從世性生、微塵生，皆邪因緣生。若言自然法爾，無誰作者，此無因緣生。無因緣生是破因不破果，邪因緣亦是破正因果，是等悉非正因緣境，所不應觀。數存鄰虛，論破鄰虛，此與邪無相濫，殆非正因緣境
【現代漢語翻譯】 現代漢語譯本：小乘佛法淺顯易懂，修行者一生斷除煩惱，就像小戶人家一樣。大乘佛法深奧廣闊，通達之處則源遠流長，譬如大家族，需要千門萬戶才能容納，三四個人又怎麼會嫌多呢？
問： 大乘佛法（摩訶衍門）怎麼會只有三個人證得真理呢？
答： 大乘佛法（此門）的真正意義在於通達廣大，同時也旁及小乘佛法。這就像王國有正門和側門一樣，側門只允許朝廷官員通行，正門則通往朝市，不允許普通百姓隨意出入，不能因此就說它是百姓的門。大乘佛法的通門也是如此，它直接通向實相（真實存在的狀態），同時也旁及真諦（四聖諦）。所以，小乘佛法的三乘修行者斷除煩惱，也兼由這個法門。不能因為大乘佛法兼通小乘的片面真理，就把它稱作小乘法門。
二、簡要地說明入門的觀行方法，首先，要明白三藏（Tripitaka）中存在入門的觀行方法。在這些入門方法中，包含了信法（對佛法的信心）和信行（對修行的信心），聽到解說就能領悟，這種人根器敏利。但是，得道的方法難以向他人展示。這裡只簡單地談談依法修行的觀行方法，總共有十個要點：一、認識所觀的境界。二、真正發起菩提心。三、遵循修習禪定和智慧。四、能夠破除對法的執著。五、善於瞭解通達和閉塞之處。六、善於運用道品（三十七道品）。七、善於運用對治法。八、善於瞭解修行的次第。九、善於安忍。十、對佛法不生貪愛。在《阿毗曇》（Abhidhamma）中包含了這十個要點，但是這些內容分散在各處，論師如果想要修行，不知道應該依據什麼來修，就像在岔路口迷路一樣，不知道該走向哪裡。現在我提取其中的要點，貫穿始終，這就是認識入門的入道觀行方法。
一、說明所觀的境界，就是要認識到正無明（ignorance）是產生一切法的因緣。如果認為世間的苦樂之法，是從毗紐天（Vishnu）所生，或者說是從世性（Prakriti）所生、微塵（atoms）所生，這些都是邪因緣所生。如果說是自然而然，沒有誰去創造，這就是無因緣生。無因緣生是隻破除了因，而沒有破除果。邪因緣也是破除了正因果。這些都不是正確的因緣境界，不應該去觀察。數論（Samkhya）認為存在最小的微粒，論師破斥這種最小的微粒。這與邪無（nihilism）的觀點相混淆，都不是正確的因緣境界。
【English Translation】 English version: The Hinayana (Small Vehicle) is shallow and easily accessible, allowing practitioners to sever afflictions in one lifetime, like a small household. The Mahayana (Great Vehicle) is profound and far-reaching, with its principles extending far and wide, like a large family, requiring thousands of doors and households to accommodate it. How could three or four people be considered too many?
Question: How can it be that only three people attain truth through the Mahayana (Mahāyāna) path?
Answer: The true intention of this path (Mahāyāna) is to be vast and all-encompassing, while also touching upon the Hinayana (Small Vehicle). It is like a kingdom with a main gate and side gates. The side gates are for court officials, while the main gate leads to the court and the marketplace. Common people are not allowed to enter freely, but this does not make it a gate for the common people. The main gate of the Mahayana (Mahāyāna) is similar; it leads directly to reality (śūnyatā), while also touching upon the truth of the Hinayana (Small Vehicle). Therefore, the complete severance of afflictions by the three vehicles (Triyāna) is also achieved through this path. One cannot call it the Hinayana (Small Vehicle) path simply because it also touches upon the partial truth of the Hinayana (Small Vehicle).
Two, to briefly explain the method of entering the path through contemplation, one must first understand that the Tripitaka (Tripiṭaka) contains methods for entering the path through contemplation. Within these methods, there is faith in the Dharma (Dharma) and faith in practice, and upon hearing the explanation, one can awaken. Such people have sharp faculties. However, the method of attaining the path is difficult to show to others. Here, I will simply discuss the method of contemplation based on practicing the Dharma (Dharma), which has ten key points: 1. Recognizing the object of contemplation. 2. Truly generating the Bodhicitta (Bodhicitta). 3. Following and cultivating Samadhi (Samādhi) and Prajna (Prajñā). 4. Being able to break through attachment to the Dharma (Dharma). 5. Being skilled in understanding what is accessible and what is obstructed. 6. Being skilled in using the Thirty-seven Factors of Enlightenment (Bodhipakkhiyadhamma). 7. Being skilled in using antidotes. 8. Being skilled in understanding the stages of practice. 9. Being skilled in patience. 10. Not generating attachment to the Dharma (Dharma). The Abhidhamma (Abhidhamma) contains these ten key points, but they are scattered throughout. If a teacher wants to practice, they do not know what to rely on, like being lost at a crossroads, not knowing which way to go. Now, I extract the key points and connect them from beginning to end, which is the method of entering the path through contemplation.
One, explaining the object of contemplation is to recognize that ignorance (Avidyā) is the cause of all phenomena. If one believes that the phenomena of suffering and happiness in the world arise from Vishnu (Viṣṇu), or from Prakriti (Prakṛti), or from atoms (aṇu), these are all born from wrong causes and conditions. If one says that it is natural and spontaneous, without anyone creating it, this is born from no cause and condition. Being born from no cause and condition only breaks the cause but not the effect. Wrong causes and conditions also break the right cause and effect. These are not the correct objects of causes and conditions and should not be contemplated. The Samkhya (Sāṃkhya) school believes in the existence of the smallest particles, which the teachers refute. This is confused with the view of nihilism (ucchedavāda) and is not the correct object of causes and conditions.
。何者？鄰虛有無，未免二見，猶是無明顛倒，倒故是集，集故感粗細等色。無明顛倒，既其不實，所感苦果報，那得定計有無？故《大論》云：「色若粗若細，總而觀之，無常無我。」無我故無主，若粗若細，若因若緣，若苦若集，若依若正，皆無常無主，悉是無明顛倒所作。如阿毗曇門廣說。是名識正因緣所觀之境，不同外道邪無因緣也。
二、發心真正者，既識無明顛倒，流轉行識，乃至老死，如旋火輪，欲休息結業，正求涅槃，發二乘心，出離見愛，不要名利，但破諸有，不增長苦集，唯志無餘，其心清凈，不雜不偽，此心真正，名正發心，不同外道天魔也。
三、遵修定慧者，行人既誓求出，有依波羅提木叉住修道，但罪障紛馳，心不得安，道何由克？為修四念處，學五停心，破五種障。五停事觀即是定，定生念處即慧，慧定均停，故名安心。又定慧調適，故名停心。若無定慧，若單定慧，若不均調定慧，皆不名賢人。如世間賢人，智德具足，智則靡所不閑，德則美行無缺，許由、巢父，乃可稱賢。若多智寡德名狂人，多德寡智名癡人，狂癡皆非賢也。賢名賢能，亦名賢善，善故有德，能故有智，智德具足，故稱賢人。行者亦爾，修四念處慧，學五停心定，定慧具足。
云何數息具足定
【現代漢語翻譯】 現代漢語譯本：什麼呢？執著于鄰虛的『有』和『無』，終究還是落入二元對立的見解，仍然是無明顛倒的狀態。因為這種顛倒，所以產生了『集』（苦因），因為『集』，所以感受到了粗細等各種色法。既然無明顛倒是不真實的，那麼由它所感得的痛苦果報，又怎麼能確定其存在或不存在呢？所以《大智度論》說：『色，無論是粗是細，總的來看，都是無常無我的。』因為無我，所以沒有主宰。無論是粗是細，無論是因是緣，無論是苦是集，無論是所依還是能依，都是無常無主的，全部都是無明顛倒所造成的。如同《阿毗達磨》中所廣泛闡述的那樣。這叫做從識的正因緣來觀察境界，不同於外道邪見的無因無緣論。 二、發心真正：已經認識到無明顛倒，以及由此產生的流轉的行識，乃至老死，就像旋轉的火輪一樣，想要停止結業，真正地尋求涅槃，發起二乘（聲聞乘和緣覺乘）之心，出離對世間的見解和貪愛，不追求名利，只是爲了破除各種『有』（存在），不增長痛苦的積聚，只專注于無餘涅槃，這樣的心是清凈的，不摻雜虛假，這樣的心是真正的，叫做正發心，不同於外道和天魔的發心。 三、遵修定慧：修行人既然發誓要出離，就要依據波羅提木叉（戒律）來安住和修行，但是罪障紛紛擾擾，心不得安寧，道業又怎麼能夠成就呢？所以要修習四念處，學習五停心觀，破除五種障礙。五停心觀就是『定』，由『定』而生起四念處就是『慧』，『慧』和『定』均等，所以叫做安心。而且『定』和『慧』調和適中，所以叫做停心。如果沒有『定』和『慧』，或者只有『定』或者只有『慧』，或者『定』和『慧』不均衡調和，都不能稱為賢人。如同世間的賢人，智慧和德行都具備，智慧方面沒有什麼不通曉的，德行方面美好的行為沒有缺失，像許由、巢父這樣的人，才可以稱為賢人。如果智慧多而德行少，叫做狂人，德行多而智慧少，叫做癡人，狂人和癡人都不是賢人。『賢』的意思是賢能，也指賢善，因為善所以有德，因為能所以有智，智慧和德行都具備，所以稱為賢人。修行人也是這樣，修習四念處是『慧』，學習五停心是『定』，『定』和『慧』都具備。 什麼是具足定的數息觀？
【English Translation】 English version: What is it? To be attached to 'existence' and 'non-existence' in the vicinity of emptiness ultimately falls into dualistic views, remaining in a state of ignorance and inversion. Because of this inversion, 'accumulation' (the cause of suffering) arises, and because of 'accumulation,' various forms of coarse and subtle matter are experienced. Since ignorance and inversion are unreal, how can the painful karmic consequences they produce be definitively said to exist or not exist? Therefore, the Mahaprajnaparamita Shastra says, 'Whether matter is coarse or subtle, viewed in its entirety, it is impermanent and without self.' Because there is no self, there is no master. Whether coarse or subtle, whether cause or condition, whether suffering or accumulation, whether dependent or independent, all are impermanent and without a master, all are created by ignorance and inversion. As extensively explained in the Abhidhamma. This is called observing the realm from the perspective of the correct causal conditions of consciousness, which is different from the causeless or random-cause theories of external paths (non-Buddhist schools). Second, Genuine Aspiration: Having recognized ignorance and inversion, as well as the transmigratory volitional activity (samskara) and consciousness (vijnana) arising from them, leading to old age and death, like a revolving fire wheel, one desires to cease the creation of karma and genuinely seeks Nirvana. One generates the mind of the Two Vehicles (Sravakayana and Pratyekabuddhayana), seeking to escape from worldly views and attachments, not pursuing fame or gain, but only aiming to eliminate all 'existence' (bhava), not increasing the accumulation of suffering, focusing solely on Nirvana without remainder. Such a mind is pure, unadulterated, and genuine. This is called genuine aspiration, different from the aspirations of external paths and heavenly demons. Third, Following and Cultivating Samadhi and Wisdom: Since a practitioner has vowed to seek liberation, they should abide by the Pratimoksha (code of monastic discipline) to dwell and cultivate the path. However, with karmic obstacles constantly arising, the mind cannot find peace, and how can the path be accomplished? Therefore, one should cultivate the Four Foundations of Mindfulness and learn the Five Stopping-the-Mind Contemplations to overcome the five hindrances. The Five Stopping-the-Mind Contemplations are 'Samadhi' (concentration), and the arising of the Four Foundations of Mindfulness from 'Samadhi' is 'Wisdom.' When 'Wisdom' and 'Samadhi' are balanced, it is called peace of mind. Furthermore, when 'Samadhi' and 'Wisdom' are harmoniously balanced, it is called stopping the mind. Without 'Samadhi' and 'Wisdom,' or with only 'Samadhi' or only 'Wisdom,' or with 'Samadhi' and 'Wisdom' not being balanced and harmonious, one cannot be called a virtuous person. Like virtuous people in the world, they possess both wisdom and virtue. In terms of wisdom, there is nothing they do not understand; in terms of virtue, their good deeds are without flaw. Only people like Xu You and Chao Fu can be called virtuous. If one has much wisdom but little virtue, they are called a madman; if one has much virtue but little wisdom, they are called a fool. Neither madmen nor fools are virtuous. 'Virtuous' means capable and good. Because of goodness, one has virtue; because of capability, one has wisdom. Possessing both wisdom and virtue, one is called a virtuous person. Practitioners are also like this: cultivating the Four Foundations of Mindfulness is 'Wisdom,' and learning the Five Stopping-the-Mind Contemplations is 'Samadhi.' Both 'Samadhi' and 'Wisdom' are possessed. What is the practice of mindfulness of breathing (Anapanasati) that fulfills Samadhi?
慧？制諸覺散，從一至十，知息及數，無常生滅，唸唸不停。又若觀不凈，當深厭穢惡，能觀所觀，無常生滅，速朽虛誑，誑諸眾生，厭觀起恚，須慈定相應，見他得樂，亦知此定，及彼樂相，無常生滅。因緣觀時，橫觀四生，悉是因緣生法；豎觀三界，亦是因緣生法。從緣生者，悉是無常無我。諸障起者，應須唸佛，亦如是。是名五停具修定慧。
有定故不狂，有慧故不愚，依此安心，為眾行基址，發生暖頂，入苦忍真明，鄰聖為賢，義在於此。不同外道，不知鉆搖，漿猶難得，況復酪蘇等也！
四、破法遍成，見有得道，其安心定慧。若五停心后，修共念處時，帶不凈等，遍破諸法，事理悉成。若五停心后，單修性念處時，一向理觀，以無常之慧，遍破諸見。破見之觀，如《中論》下兩品所明也。
佛初轉法輪，不說余法，但明無常，遍破一切外道，若有若無，乃至非有非無，神及世間，常無常等，六十二見，使得清凈。今阿毗曇師受他破云：無常是小乘，常是大乘，常得破無常，無常不得破常。若得前意，此不應然。未得道前，執心所計，常、無常、亦常亦無常、非常非無常等。法塵對意根而生諸見，見從緣生，從緣生者，悉是無常。云何外道有常、樂、我、凈？如是四倒，悉用無常破之。
【現代漢語翻譯】 現代漢語譯本 慧？制諸覺散，從一至十，知息及數，無常生滅，唸唸不停。又若觀不凈，當深厭穢惡，能觀所觀，無常生滅，速朽虛誑，誑諸眾生，厭觀起恚，須慈定相應，見他得樂，亦知此定，及彼樂相，無常生滅。因緣觀時，橫觀四生，悉是因緣生法；豎觀三界，亦是因緣生法。從緣生者，悉是無常無我。諸障起者，應須唸佛，亦如是。是名五停心觀具修定慧。
有定故不狂，有慧故不愚，依此安心，為眾行基址，發生暖、頂（佛教修行中的階段），入苦忍真明，鄰聖為賢，義在於此。不同外道，不知鉆搖，漿猶難得，況復酪、蘇（均為奶製品）等也！
四、破法遍成，見有得道，其安心定慧。若五停心后，修共念處時，帶不凈等，遍破諸法，事理悉成。若五停心后，單修性念處時，一向理觀，以無常之慧，遍破諸見。破見之觀，如《中論》下兩品所明也。
佛初轉法輪，不說余法，但明無常，遍破一切外道，若有若無，乃至非有非無，神及世間，常無常等，六十二見，使得清凈。今阿毗曇師（佛教論師）受他破云：『無常是小乘，常是大乘，常得破無常，無常不得破常。』若得前意，此不應然。未得道前，執心所計，常、無常、亦常亦無常、非常非無常等。法塵（佛教用語，指意識的對象）對意根（佛教用語，指意識的根源）而生諸見，見從緣生，從緣生者，悉是無常。云何外道有常、樂、我、凈？如是四倒，悉用無常破之。
【English Translation】 English version Wisdom? To control the scattering of all perceptions, from one to ten, knowing the breath and counting, impermanence arises and ceases, thought after thought without stopping. Furthermore, if contemplating impurity, one should deeply detest filth and evil. The one who contemplates and what is contemplated, both are impermanent, arising and ceasing, quickly decaying, false and deceptive, deceiving all sentient beings. If aversion arises from contemplating impurity, it is necessary to cultivate loving-kindness and meditative concentration in correspondence, seeing others attain happiness, and also knowing that this concentration and the aspect of happiness are impermanent, arising and ceasing. When contemplating dependent origination, horizontally observe the four forms of birth (胎生、卵生、濕生、化生 - womb-born, egg-born, moisture-born, and transformation-born), all are phenomena arising from dependent origination; vertically observe the three realms (欲界、色界、無色界 - desire realm, form realm, and formless realm), also are phenomena arising from dependent origination. Those arising from conditions are all impermanent and without self. If hindrances arise, one should be mindful of the Buddha, and it is also like this. This is called the complete cultivation of both meditative concentration and wisdom through the Five Stopping-the-Mind Contemplations (五停心觀 - five kinds of meditation to counteract specific negative tendencies).
Because there is meditative concentration, one is not mad; because there is wisdom, one is not foolish. Relying on this to settle the mind is the foundation for all practices, giving rise to 'warmth' and 'peak' (暖頂 - stages in Buddhist practice), entering the clear understanding of suffering and forbearance, being close to a sage and becoming a virtuous person; the meaning lies in this. It is different from external paths (外道 - non-Buddhist religions), not knowing how to drill and churn, even whey is difficult to obtain, let alone ghee and clarified butter (酪蘇 - dairy products)!
Fourth, completely destroying the Dharma (破法 - breaking down attachment to fixed views), seeing that one can attain the Way, is the settling of the mind through meditative concentration and wisdom. If, after the Five Stopping-the-Mind Contemplations, one cultivates the shared places of mindfulness, carrying impurity and so on, completely destroying all dharmas, both phenomena and principle are completely accomplished. If, after the Five Stopping-the-Mind Contemplations, one solely cultivates the nature of the places of mindfulness, one-sidedly contemplates principle, using the wisdom of impermanence to completely destroy all views. The contemplation of destroying views is as explained in the lower two chapters of the Mūlamadhyamakakārikā (中論 - The Middle Treatise).
When the Buddha first turned the Wheel of Dharma (法輪 - Dharma Wheel), he did not speak of other dharmas, but only explained impermanence, completely destroying all external paths, whether existent or non-existent, even non-existent and not non-existent, gods and the world, permanence and impermanence, and so on, the sixty-two views (六十二見 - sixty-two kinds of wrong views), making them pure. Now, the Abhidharma masters (阿毗曇師 - Buddhist scholars specializing in Abhidharma) accept others' refutation, saying: 'Impermanence is the Small Vehicle (小乘 - Hinayana), permanence is the Great Vehicle (大乘 - Mahayana), permanence can destroy impermanence, impermanence cannot destroy permanence.' If one understands the previous meaning, this should not be so. Before attaining the Way, the mind clings to what it conceives, permanence, impermanence, both permanence and impermanence, neither permanence nor impermanence, and so on. Sense objects (法塵 - objects of consciousness) confront the mind-base (意根 - the root of mind) and give rise to various views. Views arise from conditions, and those arising from conditions are all impermanent. How can external paths have permanence, happiness, self, and purity? These four inversions (四倒 - four inverted views) are all destroyed by impermanence.
故五百比丘語達兜言：「但修無常，可以得道，可以得通。」如六群比丘為他說法，純說無常。當知見無深淺，悉為無常所破，不同舊醫，純用乳藥也。
五、知通塞者，前雖遍破諸見之過，未見其德。過即是塞，德即是通。若有見中八十八使，乃至非有非無不可說見中八十八使，悉從緣生，名之為塞，塞故須破。復識其通者，所謂有見中道滅，乃至非有非無不可說見中道滅，如是道滅，從因緣生，名之為通，通何須破？若不識諸見，謂是事實、余妄語，執見成業，愛潤感果，豈非塞耶？能于諸見，一一皆知無常顛倒，不生計著，不執則無業，無業則無果。如是達者，則有道滅，豈不名通？不同外道，如蟲食木，是蟲不知是字非字也。
六、善修道品者，豈唯識此通塞而已？當修道品，進諸法門。謂觀此有見，乃至不可說見，皆依於色，污穢不凈，即身念處。若受有受，乃至受不可說受，皆依三受，受即是苦，名受念處。觀于諸見所起想行，悉是無我，名法念處。觀諸見之心，唸唸無常，名心念處。觀此四觀，名有為法中得正憶念，得是念故，四倒則伏，是名念處。勤修四觀，名四正勤。定心中修，名四如意。五善根生，故名五根。五根增長，遮諸惡法，故名五力。定慧調停，名七覺分。安隱道中行，名
【現代漢語翻譯】 現代漢語譯本 因此，五百比丘對達兜（Datto，人名）說：『僅僅修習無常，就可以證得道果，可以獲得神通。』如同六群比丘為他人說法，完全只說無常。應當知道，見解無論深淺，都會被無常所破除，這不同於舊時的醫生，只使用乳藥一樣。
五、瞭解通達與阻塞的人，雖然前面已經普遍破斥了各種見解的過失，但還沒有看到它們的功德。過失就是阻塞，功德就是通達。如果對於有見中的八十八使（煩惱），乃至非有非無不可說見中的八十八使，都認識到它們是從因緣而生，這就叫做阻塞，因為阻塞所以需要破除。進一步認識到它們的通達之處，就是說有見中的道滅，乃至非有非無不可說見中的道滅，這樣的道滅，是從因緣而生，這就叫做通達，通達為什麼需要破除呢？如果不認識各種見解，認為它們是真實的事實，其餘的都是虛妄的言語，執著于見解而形成業，以愛來滋潤而感受果報，這難道不是阻塞嗎？如果能夠對於各種見解，一一都認識到它們的無常顛倒，不產生計較執著，不執著就沒有業，沒有業就沒有果報。像這樣通達的人，就有了道滅，這難道不叫做通達嗎？這不同於外道，如同蟲子啃食木頭，蟲子不知道哪個是字哪個不是字一樣。
六、善於修習道品的人，難道僅僅是認識到這種通達與阻塞而已嗎？應當修習道品，進入各種法門。就是說觀察這種有見，乃至不可說見，都是依於色（物質），污穢不乾淨，這就是身念處。如果受（感受）是有受，乃至受不可說受，都是依於三種感受（苦、樂、舍），受就是苦，這叫做受念處。觀察各種見解所產生的想（概念）和行（意志），全部都是無我，這叫做法念處。觀察各種見解的心，唸唸都是無常，這叫做心念處。觀察這四種觀法，在有為法中獲得正確的憶念，因為獲得了這種憶念，四種顛倒（常、樂、我、凈）就被降伏，這叫做念處。勤奮地修習四種觀法，叫做四正勤。在禪定心中修習，叫做四如意足。五種善根產生，所以叫做五根。五根增長，遮蔽各種惡法，所以叫做五力。定（禪定）和慧（智慧）調和平衡，叫做七覺支。在安穩的道路中行走，叫做八正道。
【English Translation】 English version Therefore, five hundred Bhikkhus (monks) said to Datto (name of a person): 'By merely cultivating impermanence, one can attain the Path and gain supernatural powers.' It is like the six-group Bhikkhus preaching the Dharma (teachings), speaking purely of impermanence. It should be known that views, whether profound or shallow, are all destroyed by impermanence, which is different from an old doctor who only uses milk as medicine.
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One who knows the unobstructed and obstructed understands that although the faults of various views have been universally refuted before, their merits have not yet been seen. Faults are obstructions, and merits are unobstructed. If one recognizes that the eighty-eight afflictions in the view of existence, and even the eighty-eight afflictions in the view of neither existence nor non-existence nor inexpressible, all arise from conditions, this is called obstruction, and because it is an obstruction, it must be broken. Furthermore, recognizing their unobstructed aspect means that the cessation of the Path in the view of existence, and even the cessation of the Path in the view of neither existence nor non-existence nor inexpressible, such cessation of the Path arises from causes and conditions, which is called unobstructed. Why should the unobstructed be broken? If one does not recognize various views, thinking that they are real facts and that other statements are false, clinging to views and forming karma (action), nourishing it with love and experiencing the result, is this not an obstruction? If one can recognize the impermanence and inversion of each and every view, not generating calculation and attachment, without clinging, there will be no karma, and without karma, there will be no result. One who understands in this way has the cessation of the Path, is this not called unobstructed? This is different from non-Buddhist paths, like a worm eating wood, the worm does not know which is a character and which is not.
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One who is skilled in cultivating the Bodhipakṣika-dharmas (the factors conducive to enlightenment), is it merely recognizing this unobstructed and obstructed? One should cultivate the Bodhipakṣika-dharmas and enter various Dharma gates. That is, observing this view of existence, and even the inexpressible view, all depend on rūpa (form, matter), which is impure and unclean, this is the kāyasmṛtyupasthāna (mindfulness of the body). If feeling (vedanā) is existent feeling, and even feeling that is inexpressible feeling, all depend on the three feelings (suffering, pleasure, neutral), feeling is suffering, this is called vedanāsmṛtyupasthāna (mindfulness of feeling). Observing the saṃjñā (perception) and saṃskāra (mental formations) arising from various views are all without self (anātman), this is called dharmasmṛtyupasthāna (mindfulness of mind-objects). Observing the mind of various views, every thought is impermanent, this is called cittasmṛtyupasthāna (mindfulness of the mind). Observing these four contemplations, one obtains right mindfulness in conditioned dharmas, and because one obtains this mindfulness, the four inversions (permanence, pleasure, self, purity) are subdued, this is called the smṛtyupasthāna. Diligently cultivating the four contemplations is called the four right exertions (samyak-prahāṇa). Cultivating in the samādhi (meditative concentration) mind is called the four bases of supernatural power (ṛddhipāda). The five good roots arise, therefore they are called the five roots (indriya). The five roots increase, obscuring various evil dharmas, therefore they are called the five powers (bala). The balance of samādhi and prajñā (wisdom) is called the seven factors of enlightenment (bodhyaṅga). Walking in the path of peace is called the eightfold path.
八正道。今非約位道品，但就通修論三十七耳。若一停心門作三十七品，余停心亦如是。阿毗曇道諦中，應廣分別(云云)。
此三十七品是行道法，將至涅槃城有三門，所謂苦下二行，為空解脫門。集道各四，苦下有二，是無作解脫門。滅下有四，是無相解脫門。若涅槃門開，即得入也。故佛于《須跋陀羅經》中，決定師子吼，唯我法中有八正道，外道法中，尚無一道，何況八道耶。
七、善修對治者，若利人即入，若不入者當修助道。故論云：十二禪等悉是助開門法，正慧既弱，遮障得起，修助道為援。論云：「貪慾起，教修不凈，背舍等；緣中不自在，當教勝處；緣中不廣普，當教一切處。若少福德，當教無量心；若欲出色，當教四空。」如是等悉是助道，助開門法，不同外道，于根本禪，起愛見慢也。
八、善識次位者，雖修如此正助等法，不得即言我是聖人，叨濫真似，不識賢聖。今明識真似階差，自知非聖，增上之慢則不得生。不同外道，戒取見取，計生死法，以為涅槃也。
九、善修安忍。別相念處力弱，未甚通泰。轉修總相念處，或總一、總二乃至總四，是時應須安忍，使諦觀成就，轉入暖法，似道煙生。《大經》云：「暖雖有漏有為，還能破壞有漏有為。」「我弟子有，
【現代漢語翻譯】 現代漢語譯本 八正道。這裡不是按照位次來討論道品，而是就普遍修習而言三十七道品。如果一個停心門修習三十七品，那麼其他的停心門也一樣。在《阿毗曇》的道諦中，應該廣泛地分別說明（如前所述）。 這三十七道品是修行的法門，通往涅槃城有三個門，即苦諦和集諦下的兩種修行，是空解脫門。集諦和道諦各有四種修行，苦諦下有兩種修行，是無作解脫門。滅諦下有四種修行，是無相解脫門。如果涅槃之門打開，就能進入。所以佛在《須跋陀羅經》中，以決定的獅子吼聲宣稱，只有我的佛法中有八正道，外道法中，連一道也沒有，更何況八道呢。 七、善於修習對治法。如果根器銳利的人就能立即進入，如果不能立即進入，就應當修習輔助的道法。所以論中說：十二禪等都是輔助開啟法門的方法，正慧如果衰弱，遮障就會產生，修習輔助的道法作為支援。論中說：『如果貪慾生起，教導修習不凈觀、背舍等；如果對於所緣境不自在，應當教導修習勝處；如果對於所緣境不廣大普遍，應當教導修習一切處。如果缺少福德，應當教導修習無量心；如果想要超出色界，應當教導修習四空定。』像這些都是輔助的道法，輔助開啟法門的方法，不同於外道，在根本禪中，生起愛見慢。 八、善於認識次第位次。雖然修習了這些正法和輔助法等，也不能立即說我是聖人，冒充真正的聖人，不認識賢聖。現在說明認識真假階梯差別，自己知道不是聖人，增上慢就不會產生。不同於外道，執取戒禁和錯誤的見解，把生死法當作涅槃。 九、善於修習安忍。別相念處的力量弱，還不太通達順暢。轉而修習總相念處，或者總觀一個、總觀兩個乃至總觀四個，這時應當需要安忍，使諦觀成就，轉入暖法，像是道的煙氣產生。《大經》說：『暖法雖然是有漏有為的，還能破壞有漏有為。』『我的弟子有，
【English Translation】 English version The Eightfold Path. Here, we are not discussing the path factors according to their positions, but rather generally discussing the thirty-seven factors of enlightenment in terms of common practice. If one applies the thirty-seven factors to one gate of mindfulness, the same applies to other gates of mindfulness. In the Abhidhamma's Truth of the Path, there should be extensive explanations (as mentioned before). These thirty-seven factors are the methods of practice, leading to the city of Nirvana through three gates. The two practices under the Truth of Suffering and the Truth of Origin are the Empty Liberation Gate. The four practices each under the Truth of Origin and the Truth of the Path, and the two under the Truth of Suffering, are the Signless Liberation Gate. The four practices under the Truth of Cessation are the Wishless Liberation Gate. If the gate of Nirvana opens, one can enter. Therefore, in the Subhadda Sutta, the Buddha declared with a definitive lion's roar that only in my Dharma are the Eightfold Path present; in the teachings of other sects, there is not even one path, let alone eight. Seven, Skillful in Cultivating Antidotes: Those with sharp faculties can enter immediately; if not, they should cultivate auxiliary paths. Therefore, the treatise says: the twelve dhyanas (meditative absorptions) and so on are all methods to assist in opening the gate. If right wisdom is weak, obstructions will arise, so cultivate auxiliary paths for support. The treatise says: 'If greed arises, teach the cultivation of impurity (asubha), turning away (patikulamanasikara), etc.; if one is not at ease with the object of focus, teach the superior abodes (adhipati); if the object of focus is not vast and universal, teach the all-encompassing (kasina). If one lacks merit, teach the immeasurable minds (apramanas); if one desires to transcend the realm of form, teach the four formless realms (arupa).' Such are all auxiliary paths, methods to assist in opening the gate, unlike external paths, which give rise to attachment, views, and pride in the fundamental dhyanas. Eight, Skillful in Recognizing the Sequence of Stages: Although one cultivates such correct and auxiliary methods, one should not immediately claim to be a sage, falsely claiming to be a true sage, not recognizing the difference between the worthy and the sage. Now, clarifying the differences between the true and the false stages, knowing oneself is not a sage, the arrogance of thinking oneself superior will not arise. This is different from external paths, which grasp at precepts and distorted views, considering the laws of birth and death as Nirvana. Nine, Skillful in Cultivating Patience: The power of the specific aspects of mindfulness (smrti) is weak, not yet fully understood and smooth. Turning to cultivate the general aspects of mindfulness, or generally contemplating one, two, or even four aspects, at this time one should need patience, so that the true contemplation is accomplished, turning into the warmth (usmagata) dharma, like the smoke of the path arises. The Mahaparinirvana Sutra says: 'Although the warmth dharma is conditioned and defiled, it can still destroy the conditioned and defiled.' 'My disciples have,
外道則無。」又，若安忍即成頂法，頂法成名忍，到傍邊，如其不忍，則退還此邊。故云：頂法退為五逆，暖法退為闡提。是故此中善須安忍內外諸障，不同外道不能安忍細微遮法也。
十、法愛不生者，上來既得四善根生，若起法愛，雖不退為五逆、闡提，而不得入見諦。是則三番縮觀，進成上忍，世第一法發苦忍真明，十六剎那得成初果，或成超果；或重用觀，斷五下五上，得成無學。若利人用觀，節節得入；若鈍用觀，具來至十。阿毗曇中雖復廣解，不出十意。
五百阿羅漢作《毗婆沙》，正申有門得道，云何而言是調心方便？四門調適，俱能得道。若生取著，俱不得道。若但云見有得道，見空不得道，云何異於外人？故《大論》云：「若不得般若方便，則墮有無。」今以十法為方便，直入真門，永異外道也。是為有門入真之觀也。余空門、亦空亦有門、非空非有門，入真之觀始終方便，比于有門，各各不同。然俱會偏真，斷三界惑，更無異也。其三門準有，例應十觀，大同小異，可以意得，今不能煩記(云云)。
次、明通教有門觀者，例為十意，列名(云云)。體解諸法，皆如幻化。三人發心雖同，亦有小異(云云)。中論師云：此中是大乘聲聞。今言非也。經云：「欲得聲聞緣覺，當
【現代漢語翻譯】 現代漢語譯本：外道則不然。而且，如果安忍就能成就頂法（四善根之一，位於暖法之上），頂法成就就名為忍（四善根之一，位於頂法之上），到達傍邊，如果不能安忍，就會退回到這一邊。所以說：頂法退失會成為五逆（殺父、殺母、殺阿羅漢、破僧團、出佛身血），暖法退失會成為闡提（斷善根的人）。因此，這裡要好好地安忍內外各種障礙，不同於外道不能安忍細微的遮蔽之法。 十、法愛不生：上面已經得到四善根生起，如果生起法愛，雖然不會退為五逆、闡提，卻不能進入見諦（證得真理）。這就是三次縮觀，進而成就上忍（四善根之一，位於忍法之上），世第一法（四善根之一，位於忍法之上）發起苦忍真明，十六剎那就能成就初果（須陀洹果），或者成就超果；或者重新運用觀法，斷除五下分結和五上分結，就能成就無學（阿羅漢果）。如果根器銳利的人運用觀法，一節一節地進入；如果根器遲鈍的人運用觀法，全部都要經歷到十意。阿毗曇中雖然廣泛解釋，也不超出這十意。 五百阿羅漢所作的《毗婆沙》（佛教論書），正是闡述從有門得道，為什麼說是調心的方便呢？四門調適，都能得道。如果產生執著，都不能得道。如果只說見有得道，見空不得道，這和外道有什麼區別呢？所以《大智度論》說：『如果不得般若（智慧）方便，就會墮入有無二邊。』現在用十法作為方便，直接進入真門，永遠不同於外道。這是有門入真的觀法。其餘空門、亦空亦有門、非空非有門，入真之觀的始終方便，相比于有門，各有不同。然而都會歸於偏真，斷除三界（欲界、色界、無色界）的迷惑，沒有不同。其餘三門參照有門，應該也有十觀，大同小異，可以意會，現在不能詳細記載（云云）。 其次，說明通教有門觀，也分為十意，列出名稱（云云）。體解諸法，都如幻化。三人（聲聞乘、緣覺乘、菩薩乘）發心雖然相同，也有小小的不同（云云）。中論師說：這裡是大乘聲聞。現在說不是。經中說：『想要得到聲聞（阿羅漢）緣覺（辟支佛），應當
【English Translation】 English version: 'The non-Buddhist paths are not like this.' Furthermore, if enduring leads to the attainment of the 'Top Dharma' (one of the Four Roots of Good, above the Warmth Dharma), and the attainment of the Top Dharma is called 'Forbearance' (one of the Four Roots of Good, above the Top Dharma), reaching the edge, if one cannot endure, one will regress to this side. Therefore, it is said: regression from the Top Dharma leads to the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha), and regression from the Warmth Dharma leads to becoming an Icchantika (one who has severed their roots of goodness). Therefore, one must diligently endure all internal and external obstacles, unlike non-Buddhists who cannot endure subtle obscurations. 10. 'Non-arising of Dharma-love': Having already attained the arising of the Four Roots of Good, if Dharma-love arises, although one will not regress to the Five Heinous Offenses or becoming an Icchantika, one will not be able to enter the 'Vision of Truth' (realizing the truth). This is the threefold contraction of contemplation, progressing to the attainment of 'Supreme Forbearance' (one of the Four Roots of Good, above the Forbearance Dharma), the 'World's Foremost Dharma' (one of the Four Roots of Good, above the Forbearance Dharma) gives rise to the true clarity of the 'Forbearance of Suffering', in sixteen instants one can attain the 'First Fruit' (Sotapanna), or attain a 'Transcendent Fruit'; or re-employ contemplation, severing the Five Lower Fetters and the Five Higher Fetters, one can attain 'No More Learning' (Arhat). If a person of sharp faculties employs contemplation, they can enter section by section; if a person of dull faculties employs contemplation, they must experience all ten intentions. Although the Abhidhamma explains extensively, it does not go beyond these ten intentions. The five hundred Arhats who composed the 'Vibhasa' (Buddhist treatise), precisely expound attaining the path through the 'Gate of Existence', why is it said to be a skillful means of taming the mind? Adjusting the four gates, all can attain the path. If attachment arises, none can attain the path. If one only says that seeing existence leads to attainment, and seeing emptiness does not lead to attainment, how is this different from non-Buddhists? Therefore, the 'Mahaprajnaparamita-sastra' says: 'If one does not have the skillful means of prajna (wisdom), one will fall into the extremes of existence and non-existence.' Now, using the ten dharmas as skillful means, one directly enters the gate of truth, forever different from non-Buddhists. This is the contemplation of entering truth through the Gate of Existence. The remaining Gates of Emptiness, Both Existence and Emptiness, and Neither Existence nor Emptiness, the skillful means from beginning to end for entering truth, compared to the Gate of Existence, are each different. However, all will converge on partial truth, severing the delusions of the Three Realms (Desire Realm, Form Realm, Formless Realm), there is no difference. The remaining three gates should follow the example of the Gate of Existence, there should also be ten contemplations, largely the same with minor differences, which can be understood intuitively, I cannot record them in detail now (etc.). Next, explaining the 'Gate of Existence' contemplation in the Common Teaching, it is also divided into ten intentions, listing the names (etc.). Comprehending that all dharmas are like illusions. Although the aspiration of the three vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) is the same, there are also slight differences (etc.). The Madhyamaka scholars say: this is a Mahayana Sravaka. Now I say it is not. The sutra says: 'If you want to attain Sravaka (Arhat) or Pratyekabuddha (Paccekabuddha), you should'
學般若。」論云：「聲聞及緣覺，解脫涅槃道，皆從般若得。」經論不云是件，人師謬耳。雖知定慧不可得，而安心二法，以幻化之慧，遍破四見、六十二見及一切諸法，知幻化中苦集名為塞，知幻化中道滅名為通。以不可得心修三十七品，以無所治學諸對治，識干慧地乃至佛地，幻化之慧，不為外魔所動，內障所退。諸法不生而般若生，亦不愛著，即得入真，若智若斷無生法忍，比前為巧，準作可知，不復委記。餘三門十意，大同小異，可以意得，亦不煩記文也。
次、明別教有門觀，即為十意(云云)。
一、觀境者，超出凡夫四見四門外，亦非二乘四門法，亦非通教四門法。諸四門法為境，不名實相，非生死涅槃；如來藏者，乃名為妙有，有真實法。如此妙有為一切法而作依持，從是妙有出生諸法，是為所觀之境也。
二、明發心者，菩薩深觀實相妙有，不為生死所遷，金藏草穢，額珠斗沒，貧窮孤露，甚可愍傷。菩薩為此起大慈悲，四弘誓願。《思益》有三十二大悲。《華嚴》云：「不為一人、一國、一界微塵人，乃為法界眾生，發菩提心。」如是發心有大勢力，如師子吼。既發心已，安心進行，如前所說種種定慧，如是時中，宜應修如是定；如是時中，宜應修如是慧。定愛慧策，安心修
【現代漢語翻譯】 現代漢語譯本：『學習般若』。《論》中說：『聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）及緣覺（Pratyekabuddha，不依賴他人教導，通過自身觀察因緣而證悟的修行者），解脫涅槃（Nirvana，佛教中的最高境界，指從輪迴中解脫）之道，都從般若（Prajna，智慧）而得。』經論中沒有說是『一件』事情，是人師的謬誤。雖然知道定（Samadhi，禪定）慧（Prajna，智慧）不可得，而安心於這二法，以幻化的智慧，普遍破除四見、六十二見及一切諸法，知道幻化中的苦集（Dukkha-samudaya，痛苦的生起）名為塞，知道幻化中的道滅（Marga-nirodha，通往滅苦的道路）名為通。以不可得的心修三十七品（菩提分的三十七種修行方法），以無所執著的心學習各種對治法，認識干慧地（Śuṣkavipāśyanābhūmi，一種修行境界）乃至佛地（Buddhabhūmi，佛的境界），幻化的智慧，不為外魔所動，不為內障所退。諸法不生而般若生，也不愛著，就能進入真如，若智若斷無生法忍（Anutpattikadharmakṣānti，對諸法不生不滅的深刻理解和接受），比之前的更為巧妙，可以類推得知，不再詳細記載。其餘三門十意，大同小異，可以意會，也不煩瑣地記錄原文了。
其次，說明別教（Prthagjana，區別于其他教派的教義）的有門觀，即為十意（以下省略）。
一、觀境者，超出凡夫的四見四門之外，也不是二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）的四門法，也不是通教（Sarvatathāgatāvatāra，普遍的教義）的四門法。各種四門法作為觀境，不稱為實相（Tathata，事物的真實面貌），不是生死涅槃；如來藏（Tathāgatagarbha，一切眾生皆具的佛性）才稱為妙有，有真實法。如此妙有作為一切法的依持，從這妙有出生諸法，這就是所觀之境。
二、說明發心者，菩薩（Bodhisattva，立志成佛的修行者）深刻觀察實相妙有，不為生死所牽動，如同金子藏在草穢中，額頭上的寶珠被斗笠遮蓋，貧窮孤苦的人，非常可憐。菩薩為此生起大慈悲，發起四弘誓願（四種普遍的誓願）。《思益經》（Vimalakīrti Nirdeśa Sūtra）中有三十二大悲。《華嚴經》（Avataṃsaka Sūtra）中說：『不為一人、一國、一世界微塵數的人，而是為法界（Dharmadhatu，宇宙萬法所存在的空間）眾生，發起菩提心（Bodhicitta，追求覺悟的心）。』如此發心有強大的力量，如同獅子吼。既然發心之後，安心進行，如前所說種種定慧，在這樣的時機中，應該修習這樣的禪定；在這樣的時機中，應該修習這樣的智慧。以禪定來愛護，以智慧來鞭策，安心修習。
【English Translation】 English version: 'Study Prajna (Prajna, wisdom)'. The Treatise says: 'Śrāvakas (Śrāvaka, disciples who learn by hearing the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, enlightened beings who achieve realization independently), the path to liberation and Nirvana (Nirvana, the ultimate state of liberation from suffering), are all attained through Prajna.' The Sutras and Treatises do not say it is 'one' thing; it is the error of human teachers. Although it is known that Samadhi (Samadhi, concentration) and Prajna (Prajna, wisdom) are unattainable, one should settle the mind on these two dharmas (Dharma, teachings), using illusory wisdom to universally break through the four views, the sixty-two views, and all dharmas. Knowing that suffering and its accumulation (Dukkha-samudaya, the arising of suffering) in illusion is called obstruction, and knowing that the path and its cessation (Marga-nirodha, the path to the cessation of suffering) in illusion is called penetration. Cultivate the thirty-seven factors of enlightenment (thirty-seven practices leading to enlightenment) with an unattainable mind, and learn various antidotes with a non-attached mind, recognizing the Dry Insight Ground (Śuṣkavipāśyanābhūmi, a stage of insight) up to the Buddha Ground (Buddhabhūmi, the state of Buddhahood). Illusory wisdom is not moved by external demons or退 by internal obstacles. When dharmas do not arise, Prajna arises, and without attachment, one can enter Suchness (Tathata, the true nature of reality). The acceptance of the non-arising of dharmas (Anutpattikadharmakṣānti, acceptance of the non-arising of phenomena) with both wisdom and severance is more skillful than before, and can be understood by analogy, so it will not be recorded in detail. The remaining three gates and ten meanings are largely the same with minor differences, and can be understood intuitively, so there is no need to record the text.
Next, explaining the Distinct Teaching's (Prthagjana, a specific school of Buddhist teachings) perspective on existence, which consists of ten meanings (omitted below).
First, observing the object transcends the four views and four gates of ordinary beings, and is not the four gates of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Hearer Vehicle and the Solitary Realizer Vehicle), nor the four gates of the Common Teaching (Sarvatathāgatāvatāra, the common teachings). Various four-gate dharmas as objects of observation are not called True Suchness (Tathata, the true nature of reality), and are not birth and death or Nirvana; the Tathāgatagarbha (Tathāgatagarbha, the womb of the Buddha), is called Wondrous Existence, having true dharmas. This Wondrous Existence serves as the basis for all dharmas, and from this Wondrous Existence, all dharmas arise; this is the object of observation.
Second, explaining the arising of the mind: Bodhisattvas (Bodhisattva, beings striving for enlightenment) deeply observe True Suchness and Wondrous Existence, and are not moved by birth and death, like gold hidden in weeds, a jewel on the forehead covered by a hat, and the poor and lonely are very pitiful. Bodhisattvas generate great compassion for this, and make the Four Great Vows (four universal vows). The Vimalakīrti Nirdeśa Sūtra has thirty-two great compassions. The Avataṃsaka Sūtra says: 'Not for one person, one country, or a world of dust-mote people, but for all beings in the Dharmadhatu (Dharmadhatu, the realm of all phenomena), generate the Bodhicitta (Bodhicitta, the mind of enlightenment).' Such an arising of the mind has great power, like a lion's roar. Having generated the mind, settle the mind and proceed, as mentioned before with various Samadhi and Prajna. At such times, one should cultivate such Samadhi; at such times, one should cultivate such Prajna. Cherish Samadhi and urge on with Prajna, settle the mind and cultivate.
道，依止二法，不餘依止，是為安心法也。還以妙有之慧，遍破生死一切諸見，六十二等，功德黑闇，皆悉不受。遍破涅槃，沈空取證，猶如大樹，不宿怨鳥。於一一法中，明識通塞，如雪山中，備有毒草，亦有藥王。
菩薩須知，如此心起，即是六道苦集，名為塞；如是心起，即是二乘道滅，名為通。又如是心起是二乘苦集，名為塞；如是心起是菩薩道滅，名為通。如是心起，名為菩薩苦集；如是心起，名佛道滅。于苦集中，能知非道，通達佛道；能知佛道，起于壅塞，了了無滯，是為識通塞。
善修道品者，夫三十七品是菩薩寶炬陀羅尼。破倒唸處，勤行定心，五善根生，能排五惡，定慧調適，安隱道中行。離十相故名空三昧。亦不見空相，名無相三昧。不作愿求，名無作三昧。是行道法，近涅槃門。若修諸法對治之門，所謂常無常，恒非恒，安非安，為無為，斷不斷，涅槃非涅槃，增上非增上，常樂觀察諸對治門，助開實相也。
從初十信、十住、十行、十回向、十地、等覺、妙覺，聖位深淺悉知無謬，終不謂我叨極上位，內忍善惡兩覺，違從二賊；外忍八風，以忍力故，不為傾動。設證相似之法，法愛不起，不墮菩薩，頂生名法愛，無是愛故，即入菩薩位。破無明穢草，顯出妙有金藏，得
【現代漢語翻譯】 現代漢語譯本： 道，依止兩種方法，不依賴其他方法，這就是安心的方法。還要用妙有的智慧，普遍破除生死輪迴中的一切見解，包括六十二種邪見等，對於功德和黑暗，都不接受。普遍破除那些沉溺於空性，執著于涅槃的人，就像大樹一樣，不讓懷有怨恨的鳥棲息。對於每一種法，都要明瞭地認識到它的通達和阻塞之處，就像雪山中，既有毒草，也有藥王一樣。 菩薩要知道，像這樣的心生起，就是六道輪迴的苦和集，叫做『塞』；像這樣的心生起，就是二乘（聲聞、緣覺）的道和滅，叫做『通』。又像這樣的心生起，是二乘的苦和集，叫做『塞』；像這樣的心生起，是菩薩的道和滅，叫做『通』。像這樣的心生起，就是菩薩的苦和集；像這樣的心生起，就是佛的道和滅。在苦集中，能夠知道什麼不是正道，通達佛道；能夠知道佛道，卻產生壅塞，明明白白沒有滯礙，這就是認識通塞。 善於修習道品的人，要知道三十七道品是菩薩的寶炬陀羅尼（Dharani，總持）。破除顛倒的念處，勤奮地修行定心，五善根生起，能夠排除五種惡法，使定和慧調和適中，在安穩的道路中行走。遠離十種相，所以叫做空三昧（Samadhi，禪定）。也不執著于空相，叫做無相三昧（Nirnimitta Samadhi）。不作愿求，叫做無作三昧（Apranihita Samadhi）。這是修道的法則，接近涅槃之門。如果修習各種對治之門，所謂常與無常，恒常與非恒常，安樂與非安樂，有為與無為，斷與不斷，涅槃與非涅槃，增上與非增上，經常觀察各種對治之門，有助於開啟實相。 從最初的十信、十住、十行、十回向、十地、等覺、妙覺，對於聖位的深淺都清楚地知道，沒有錯誤，始終不會認為自己佔據了最高的地位，內心能夠忍受善和惡兩種感覺，不順從兩個賊（指貪嗔等煩惱）；外在能夠忍受八風（利、衰、毀、譽、稱、譏、苦、樂），因為有忍辱的力量，所以不會被傾動。即使證得了相似的法，也不會生起對法的貪愛，不墮落到菩薩的頂生位，這個頂生位就叫做對法的貪愛，沒有這種貪愛，就進入了菩薩的地位。破除無明的穢草，顯現出妙有的金藏，得到……
【English Translation】 English version: The Way relies on two methods, without relying on any others; this is the method for settling the mind. Furthermore, use the wisdom of 'Wondrous Existence' (妙有, Miao You) to universally destroy all views within the cycle of birth and death, including the sixty-two heretical views, etc., and accept neither merit nor darkness. Universally destroy those who are immersed in emptiness and attached to the attainment of Nirvana, just like a large tree that does not allow resentful birds to roost. Within each and every dharma, clearly recognize its unobstructedness and obstruction, just as in the snowy mountains, there are both poisonous herbs and medicinal kings. Bodhisattvas must know that when such a mind arises, it is the suffering and accumulation of the six realms of existence, called 'obstruction' (塞, Sai); when such a mind arises, it is the path and cessation of the Two Vehicles (聲聞、緣覺, Shravaka and Pratyekabuddha), called 'unobstructedness' (通, Tong). Furthermore, when such a mind arises, it is the suffering and accumulation of the Two Vehicles, called 'obstruction'; when such a mind arises, it is the path and cessation of the Bodhisattva, called 'unobstructedness'. When such a mind arises, it is the suffering and accumulation of the Bodhisattva; when such a mind arises, it is the path and cessation of the Buddha. Within suffering and accumulation, being able to know what is not the right path, and penetrating the Buddha's path; being able to know the Buddha's path, yet generating obstruction, being clear and without hindrance, this is recognizing unobstructedness and obstruction. Those who are skilled in cultivating the 'Thirty-Seven Limbs of Enlightenment' (三十七道品, San Shi Qi Dao Pin) should know that these are the Bodhisattva's 'Jewel Torch Dharani' (寶炬陀羅尼, Bao Ju Tuo Luo Ni). Destroying inverted 'Four Foundations of Mindfulness' (倒唸處, Dao Nian Chu), diligently practicing 'Concentration' (定心, Ding Xin), the 'Five Good Roots' (五善根, Wu Shan Gen) arise, able to eliminate the 'Five Evils' (五惡, Wu E), harmonizing 'Concentration' (定, Ding) and 'Wisdom' (慧, Hui) appropriately, walking in the peaceful path. Being apart from the 'Ten Aspects' (十相, Shi Xiang), it is called 'Emptiness Samadhi' (空三昧, Kong San Mei). Also not clinging to the aspect of emptiness, it is called 'Signlessness Samadhi' (無相三昧, Wu Xiang San Mei). Not making vows or seeking, it is called 'Wishlessness Samadhi' (無作三昧, Wu Zuo San Mei). This is the method of practicing the path, approaching the gate of Nirvana. If cultivating the doors of various antidotes, such as permanence and impermanence, constancy and inconstancy, peace and non-peace, conditioned and unconditioned, cessation and non-cessation, Nirvana and non-Nirvana, increase and non-increase, constantly observing the various doors of antidotes, it helps to open up the 'True Nature' (實相, Shi Xiang). From the initial 'Ten Faiths' (十信, Shi Xin), 'Ten Dwellings' (十住, Shi Zhu), 'Ten Practices' (十行, Shi Xing), 'Ten Dedications' (十回向, Shi Hui Xiang), 'Ten Grounds' (十地, Shi Di), 'Near-Perfect Enlightenment' (等覺, Deng Jue), 'Perfect Enlightenment' (妙覺, Miao Jue), knowing the depth and shallowness of the holy positions without error, never claiming to occupy the highest position, inwardly enduring the two feelings of good and evil, disobeying and obeying the two thieves (referring to afflictions such as greed and anger); outwardly enduring the 'Eight Winds' (八風, Ba Feng) (gain, loss, disgrace, honor, praise, ridicule, suffering, and joy), because of the power of endurance, not being overturned. Even if attaining similar dharmas, attachment to the dharma does not arise, not falling into the 'Crown Born' (頂生, Ding Sheng) position of a Bodhisattva, this 'Crown Born' position is called attachment to the dharma, without this attachment, one enters the Bodhisattva position. Destroying the weeds of ignorance, revealing the golden treasury of 'Wondrous Existence' (妙有, Miao You), attaining...
見佛性，入于實相。是為有門修入實觀也。
余空門，亦空亦有門，非空非有門，入實之觀，例亦為十。諸門方便，雖各不同，俱會圓真，理無差二，三門觀法，準有可知，不復委記(云云)。
妙法蓮華經玄義卷第八下 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第九上
天臺智者大師說
次、明圓門入實觀者，先、簡圓門。次、明圓觀。
上三藏門，滅實色通真，不得意多諍；體門即幻色通真，示人無諍法；別門體滅生死色，次第滅法性色通中，不得意多諍；圓門即生死色是法性色，即法性色而通中，示人無諍法，故文云：「無上道」，又云：「而行深妙道」，即此義也。
上兩門不通中，不俟分別。別、圓兩種俱通中。論其同異略為十：一、融不融。二、即法不即法。三、明佛智非佛智。四、明次行不次行。五、明斷斷惑不斷斷惑。六、明實位不實位。七、果縱果不縱。八、圓詮不圓詮。九、約難問。十、約譬喻。尋此十意，明識八門同異也。
一、明融不融者，別教四門，所據決定妙有善色，不關於空；據畢竟空，不關於有，乃至非空非有門亦如是。四門歷別，當分各通。不得意者，作定相取，似同性實，殆濫冥初生
覺(云云)。前、三藏有門，已破外道邪計先盡；次、空等三門，破邪則少；又、通巧四門，破三藏之拙；又、別教之門，破通門之近，已不與二乘共，何況外道冥覺而濫妙有！妙有依如來藏分判四門，何得同彼尼犍性實？如周璞、鄭璞，名同質異，貴賤天懸。今時學地論人，反道還俗，竊以此義，偷安莊老，金石相糅，遂令邪正混淆，盲暝之徒不別涇渭。若得諸四門意，精簡真偽，偷盜不生。
然別門雖作定說，如是諍論，諸佛境界，二乘不知，豈同外道耶？圓門虛融微妙，不可定執，說有不隔無，約有而論無；說無不隔有，約無而論有。有無不二，無決定相，假寄於有，以為言端。而此有門亦即三門，一門無量門，無量門一門，非一、非四，四一一四，此即圓門相也。
複次更約破會明融不融相。若破外道邪見，不破二乘邪曲，亦不破大乘方便。又會不圓者，如《凈名》中會凡夫反覆，聲聞無也。會塵勞之儔為如來種，無為入正位，不能反覆。生死惡人，煩惱惡法而皆被會；二乘善法，四果聖人而不被會。又般若中，明二乘所行，念處、道品，皆摩訶衍。貪慾、無明、見愛等，皆摩訶衍。善惡之法，悉皆被會。亦不會惡人及二乘人等，不辨其作佛，此即別門攝也。
若圓破者，從別教已去，皆
【現代漢語翻譯】 現代漢語譯本：覺（等等）。首先，三藏（Sāṃpitaka，佛教經典的三部分）之門，已經完全破除了外道的邪惡見解；其次，空等三門，破除邪見的程度較少；再次，通巧四門，破除了三藏的笨拙之處；再次，別教之門，破除了通門的淺近，已經不與二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）共有，更何況外道在冥昧中覺悟而濫用妙有！妙有是依據如來藏（Tathāgatagarbha，如來藏）來分判四門，怎麼能與尼犍（Nigaṇṭha，耆那教）的自性真實相同呢？就像周璞和鄭璞，名字相同而本質不同，貴賤有天壤之別。現在學習《地論》的人，反而背離正道還俗，偷偷地用這個道理，茍且地安於莊子和老子的學說，把金石混雜在一起，於是導致邪正混淆，盲昧之人不能分辨涇河和渭河。如果懂得這四門的意思，精細地辨別真偽，偷盜就不會發生。 然而別門雖然作為定說，像這樣的爭論，諸佛的境界，二乘不知道，怎麼能與外道相同呢？圓門虛融微妙，不可執著，說有不隔絕無，依據有來論述無；說無不隔絕有，依據無來論述有。有無不二，沒有決定的相狀，假借于有，作為言說的開端。而這個有門也就是三門，一門是無量門，無量門是一門，非一、非四，四一一四，這就是圓門的相狀。 再次，更進一步從破和會來闡明融和不融的相狀。如果破除外道的邪見，不破除二乘的邪曲，也不破除大乘的方便。又會而不圓融的情況，就像《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中會合凡夫的反覆，聲聞沒有。會合塵勞的同類作為如來種，無為進入正位，不能反覆。生死惡人，煩惱惡法而都被會合；二乘善法，四果聖人而不被會合。又《般若經》（Prajñāpāramitā Sūtra）中，闡明二乘所修行的念處、道品，都是摩訶衍（Mahāyāna，大乘）。貪慾、無明、見愛等，都是摩訶衍。善惡之法，全部都被會合。也不會合惡人和二乘人等，不辨別他們作佛，這就是別門所攝。 如果圓破，從別教開始，都...
【English Translation】 English version: Awakening (etc.). Firstly, the Three Piṭakas (Tripiṭaka, the three divisions of Buddhist scriptures) gate has completely refuted the heretical views of external paths; secondly, the three gates of emptiness, etc., refute heretical views to a lesser extent; thirdly, the four skillful gates of commonality refute the clumsiness of the Three Piṭakas; fourthly, the distinctive teaching gate refutes the superficiality of the common gate, no longer shared with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna, Hearer Vehicle and Solitary Realizer Vehicle), let alone external paths awakening in ignorance and misusing wondrous existence! Wondrous existence relies on the Tathāgatagarbha (Tathāgatagarbha, the Womb of the Thus-Come One) to distinguish the four gates, how can it be the same as the inherent reality of the Nigaṇṭhas (Nigaṇṭha, Jainas)? Like the unpolished jade of Zhou and the unpolished jade of Zheng, the names are the same but the qualities are different, their value and status as different as heaven and earth. Nowadays, those who study the Treatise on the Stages of the Earth (Daśabhūmika Sūtra), instead of following the right path, return to secular life and secretly use this principle to comfortably settle in the doctrines of Zhuangzi and Laozi, mixing gold and stone together, thus causing heresy and orthodoxy to be confused, and the blind and ignorant cannot distinguish the Jing and Wei rivers. If one understands the meaning of these four gates and carefully distinguishes between truth and falsehood, theft will not arise. However, although the distinctive gate is established as a definitive teaching, such disputes, the realms of the Buddhas, are unknown to the Two Vehicles, how can it be the same as external paths? The perfect gate is empty, harmonious, and subtle, not to be rigidly adhered to. Saying 'existence' does not preclude 'non-existence,' discussing 'non-existence' based on 'existence'; saying 'non-existence' does not preclude 'existence,' discussing 'existence' based on 'non-existence.' Existence and non-existence are not two, without a definite form, relying on existence as the starting point of speech. And this gate of existence is also the three gates, one gate is immeasurable gates, immeasurable gates are one gate, neither one nor four, four one one four, this is the characteristic of the perfect gate. Furthermore, let's further clarify the aspects of fusion and non-fusion based on breaking and assembly. If one breaks the heretical views of external paths, one does not break the crookedness of the Two Vehicles, nor does one break the expedient means of the Mahāyāna. Also, the situation of assembly without perfect fusion is like in the Vimalakīrti Nirdeśa Sūtra, where the repeated actions of ordinary people are assembled, but not those of the Hearers. Assembling the companions of dust and toil as the seeds of the Thus-Come One, non-action enters the correct position, unable to repeat. Evil people of birth and death, afflictive evil dharmas are all assembled; the good dharmas of the Two Vehicles, the sages of the four fruits are not assembled. Also, in the Prajñāpāramitā Sūtra, it is clarified that the mindfulness and the factors of the path practiced by the Two Vehicles are all Mahāyāna (Mahāyāna, Great Vehicle). Greed, ignorance, views, and love, etc., are all Mahāyāna. Good and evil dharmas are all assembled. Also, evil people and people of the Two Vehicles, etc., are not assembled, not distinguishing their becoming Buddhas, this is what the distinctive gate encompasses. If it is perfect breaking, starting from the distinctive teaching, all...
是方便。故迦葉自破云：自此之前，我等皆名邪見人也。既言邪見之人，即無圓正道法，則人法俱被破也。別教人法尚爾，何況草菴人法！二乘尚爾，何況凡夫人法！是則圓破，無所固留。
圓會者，會諸凡夫著法之眾，「汝等皆當作佛」，「我不敢輕於汝等」。五逆調達亦與受記，龍畜等亦與受記，況二乘菩薩等！「世間治生產業，皆與實相不相違背」，即會一切惡法也。「汝等所行是菩薩道」，析法二乘尚被會，況通況別！「汝是我子，我則是父」，無有人法而不被會，俱皆融妙，此即圓門攝也。
複次，更約經文前後明圓不圓相。若先明不融門，此說地前；后明不融門而言證融，此說向後。或先明證融門，此說向後；后明不融門，此說地前者，此皆別門攝。若先明融門證亦融，此說信后；后明證不融，此說住前。或先明證不融，此說住前；后明證融，此說信後者，此皆屬圓門攝(云云)。
二、即法、不即法者，若說有為門，此有非生死有，出生死外，別論真善妙有。空門者，出二乘真外，別論畢竟空，乃至非有非無門亦如是。是為別四門相。若有為門，即生死之有是實相之有，一切法趣有，有即法界，出法界外，更無法可論；生死即涅槃，涅槃即生死，無二無別，舉有為門端耳；實具一切
【現代漢語翻譯】 現代漢語譯本：這是方便之說。所以迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀苦行著稱）自己打破之前的觀點說：『自此之前，我們都可稱為持有邪見的人。』既然說是持有邪見之人，就沒有圓滿正道的佛法，那麼人和法都被破除了。別教（佛教宗派之一，與圓教相對）的人和法尚且如此，更何況草菴（指簡陋的修行場所）里的人和法！二乘（聲聞乘和緣覺乘）尚且如此，更何況凡夫的人和法！這就是圓滿的破除，沒有什麼可以固守的。 圓滿融合是指，融合那些執著於法的凡夫大眾，讓他們明白『你們都將成佛』，『我不敢輕視你們』。五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）的調達（Devadatta，佛陀的堂兄弟，常與佛陀作對）也被授記，龍和畜生等也被授記，更何況二乘和菩薩等！『世間的治理生產事業，都與實相（reality）不相違背』，這就是融合一切惡法。『你們所行的是菩薩道』，執著於法的二乘尚且被融合，更何況通教（佛教宗派之一，教義融通三乘）和別教！『你們是我的孩子，我則是父親』，沒有人和法不被融合，一切都融通玄妙，這就是圓門的攝受。 再次，從經文的前後順序來說明圓和不圓的相狀。如果先說明不融合之門，這是說地前（菩薩十地之前）；後面說明不融合之門，卻說證悟了融合，這是說向後。或者先說明證悟了融合之門，這是說向後；後面說明不融合之門，這是說地前，這些都屬於別教之門。如果先說明融合之門，證悟也是融合的，這是說信后（十信之後）；後面說明證悟不融合，這是說住前（十住之前）。或者先說明證悟不融合，這是說住前；後面說明證悟融合，這是說信后，這些都屬於圓門（圓教之門）。 二、即法和不即法是指，如果說有為門（有造作之法），這種『有』不是生死的『有』，而是出生死之外，特別論述的真善妙『有』。空門是指，超出二乘的『真』之外，特別論述的畢竟空，乃至非有非無門也是如此。這是別教四門（有門、空門、亦有亦空門、非有非空門）的相狀。如果是有為門，即生死的『有』就是實相的『有』，一切法都趨向于『有』，『有』就是法界（Dharmadhatu，一切法的本體），超出法界之外，再沒有法可以討論；生死就是涅槃（Nirvana，解脫），涅槃就是生死，沒有二也沒有分別，只是舉有為門這個端倪而已；實際上具足一切。
【English Translation】 English version: This is a matter of expediency. Therefore, Kāśyapa (one of the Buddha's ten principal disciples, known for his ascetic practices) himself refuted his previous views, saying, 'Before this, we were all to be called people with wrong views.' Since it is said that they are people with wrong views, there is no perfect and correct Dharma, so both the person and the Dharma are refuted. If the people and Dharma of the Separate Teaching (a Buddhist school, as opposed to the Perfect Teaching) are like this, how much more so are the people and Dharma in a thatched hut (referring to a simple place of practice)! If the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) are like this, how much more so are the people and Dharma of ordinary beings! This is a complete refutation, with nothing to hold onto. Perfect integration refers to integrating the masses of ordinary people who are attached to the Dharma, making them understand that 'You will all become Buddhas,' 'I dare not despise you.' Even Devadatta (the Buddha's cousin, who often opposed the Buddha), who committed the five rebellious acts (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the Buddha's blood), was given a prediction of enlightenment, and so were dragons and animals, let alone the Two Vehicles and Bodhisattvas! 'The worldly affairs of governance and production are not contrary to reality (Dharmata),' this is integrating all evil dharmas. 'What you are practicing is the Bodhisattva path,' even the Two Vehicles attached to the Dharma are integrated, let alone the Common Teaching (a Buddhist school, whose teachings integrate the Three Vehicles) and the Separate Teaching! 'You are my children, and I am the father,' there is no person or Dharma that is not integrated, everything is interconnected and wonderful, this is the inclusiveness of the Perfect Teaching. Furthermore, from the order of the sutra, explain the characteristics of perfect and imperfect. If the gate of non-integration is explained first, this refers to before the grounds (before the ten grounds of a Bodhisattva); if the gate of non-integration is explained later, but it is said that integration is realized, this refers to after. Or if the gate of realizing integration is explained first, this refers to after; if the gate of non-integration is explained later, this refers to before the grounds, these all belong to the Separate Teaching. If the gate of integration is explained first, and realization is also integrated, this refers to after faith (after the ten faiths); if non-integration is explained later, this refers to before dwelling (before the ten dwellings). Or if non-integration is explained first, this refers to before dwelling; if integration is explained later, this refers to after faith, these all belong to the Perfect Teaching. Two, 'is' and 'is not' Dharma refers to, if the gate of conditioned phenomena (conditioned dharmas) is spoken of, this 'is' is not the 'is' of birth and death, but is outside of birth and death, a specially discussed true, good, and wonderful 'is'. The gate of emptiness refers to, beyond the 'true' of the Two Vehicles, a specially discussed ultimate emptiness, and even the gate of neither existence nor non-existence is the same. These are the characteristics of the four gates (the gate of existence, the gate of emptiness, the gate of both existence and emptiness, and the gate of neither existence nor emptiness) of the Separate Teaching. If it is the gate of conditioned phenomena, then the 'is' of birth and death is the 'is' of reality (Dharmata), all dharmas tend towards 'is', 'is' is the Dharmadhatu (the essence of all dharmas), beyond the Dharmadhatu, there is no Dharma to discuss; birth and death is Nirvana (liberation), Nirvana is birth and death, there is no two and no difference, only the beginning of the gate of conditioned phenomena is mentioned; in reality, everything is complete.
法，圓通無礙，是名有門。三門亦如是，此即生死之法，是圓四門相也。複次，即法有遍不遍，判圓別相，例前分別(云云)，約五住遍不遍。複次，即法不即法，或前或后，判別圓相，如前分別(云云)。
三、約佛智、非佛智者，若有為門，分別一切智，了達空法；分別道種智，照恒沙佛法。差別不同者，是菩薩智即別四門相也。若有為門，分別一切種智，五眼具足，圓照法界正遍知者，即諸佛之智，是圓四門相也。複次，別門說圓智，圓門說別智，或前或后，分別別、圓相，例如前(云云)。複次，別門證圓智，圓門證別智，或前或后，分別別、圓，如前分別(云云)。
四、約次第、不次第者，若以有為門，依門修行，漸次階差，從微至著，不能一行中即無量行，乃至非空非有門亦如是，是別四門相。若以有為門，一切法趣有門，依門修行，亦一切行趣有行，一行無量行名為遍行，乃至非空非有門亦如是，是圓四門相。複次，別門圓行，圓門別行，或前或后，分別別圓，例如前(云云)。
五、約斷斷、不斷斷者，夫至理虛無，無明體性本自不有，何須智慧？解惑既無，安用圓別？《涅槃》云：「誰有智慧？誰有煩惱？」《凈名》曰：「淫、怒、癡性即是解脫」，又「不斷癡愛起于明脫」
【現代漢語翻譯】 現代漢語譯本 法，圓融通達沒有阻礙，這叫做『有門』。『三門』也是這樣，這便是生死的法則，是圓四門相互關聯的體現。進一步說，就『法』而言，有周遍和不周遍的區別，以此來判斷『圓』和『別』的相狀，如同前面所做的分別一樣（此處省略），依據五住地的周遍與否來判斷。更進一步說，即『法』與不即『法』，或者在前或者在後，以此來判斷『別』和『圓』的相狀，如同前面所做的分別一樣（此處省略）。
三、從佛智、非佛智的角度來說，如果是有為門，分別一切智（Sarvajna，指聲聞、緣覺所證的智慧），了達空法；分別道種智（Sarvakarajnana，菩薩所證的智慧），照見如恒河沙數般眾多的佛法。這種差別不同，是菩薩的智慧，屬於『別』四門相。如果是有為門，分別一切種智（Sarvakarajnatajnana，佛所證的智慧），五眼（肉眼、天眼、慧眼、法眼、佛眼）具足，圓滿照耀法界，真正普遍知曉一切，這就是諸佛的智慧，是『圓』四門相。進一步說，『別』門闡述『圓』智，『圓』門闡述『別』智，或者在前或者在後，以此來分別『別』和『圓』的相狀，例如前面所說（此處省略）。更進一步說，『別』門證得『圓』智，『圓』門證得『別』智，或者在前或者在後，以此來分別『別』和『圓』，如同前面所做的分別一樣（此處省略）。
四、從次第、不次第的角度來說，如果以『有為門』，依靠此門修行，逐漸按階梯上升，從細微到顯著，不能在一個修行中包含無量修行，乃至『非空非有門』也是這樣，這是『別』四門相。如果以『有為門』，一切法都趨向『有門』，依靠此門修行，一切修行也趨向『有』的修行，一個修行包含無量修行，這叫做『遍行』，乃至『非空非有門』也是這樣，這是『圓』四門相。進一步說，『別』門是『圓』行，『圓』門是『別』行，或者在前或者在後，以此來分別『別』和『圓』，例如前面所說（此處省略）。
五、從斷斷、不斷斷的角度來說，至高的真理是虛無的，無明的體性本來就不存在，哪裡需要智慧？迷惑的根源既然不存在，又哪裡需要『圓』和『別』的區分？《涅槃經》（Nirvana Sutra）說：『誰有智慧？誰有煩惱？』《維摩詰經》（Vimalakirti Sutra）說：『淫慾、嗔恚、愚癡的本性就是解脫』，又說『不斷除愚癡和愛慾，卻能從中生起光明和解脫』。
【English Translation】 English version The Dharma, perfectly unobstructed, is called the 'Gate of Existence'. The 'Three Gates' are also like this; this is the Dharma of birth and death, the mutual manifestation of the 'Perfect Four Gates'. Furthermore, regarding the 'Dharma', there are distinctions of pervasiveness and non-pervasiveness, judging the characteristics of 'Perfect' and 'Distinct', as distinguished before (omitted here), judging based on the pervasiveness or non-pervasiveness of the Five Dwellings. Furthermore, the identity or non-identity of the 'Dharma', whether before or after, judges the characteristics of 'Distinct' and 'Perfect', as distinguished before (omitted here).
Three, from the perspective of Buddha-wisdom and non-Buddha-wisdom, if it is the Gate of Conditioned Existence, distinguishing the Sarvajna (一切智, wisdom attained by Sravakas and Pratyekabuddhas), understanding the Dharma of emptiness; distinguishing the Sarvakarajnana (道種智, wisdom attained by Bodhisattvas), illuminating the Buddha-Dharma as numerous as the sands of the Ganges. This difference is the wisdom of Bodhisattvas, belonging to the aspect of the 'Distinct Four Gates'. If it is the Gate of Conditioned Existence, distinguishing the Sarvakarajnatajnana (一切種智, wisdom attained by Buddhas), possessing the Five Eyes (肉眼, physical eye; 天眼, heavenly eye; 慧眼, wisdom eye; 法眼, Dharma eye; 佛眼, Buddha eye) completely, perfectly illuminating the Dharma Realm, truly and universally knowing everything, this is the wisdom of all Buddhas, the aspect of the 'Perfect Four Gates'. Furthermore, the 'Distinct' Gate expounds 'Perfect' wisdom, the 'Perfect' Gate expounds 'Distinct' wisdom, whether before or after, distinguishing the characteristics of 'Distinct' and 'Perfect', as mentioned before (omitted here). Furthermore, the 'Distinct' Gate realizes 'Perfect' wisdom, the 'Perfect' Gate realizes 'Distinct' wisdom, whether before or after, distinguishing 'Distinct' and 'Perfect', as distinguished before (omitted here).
Four, from the perspective of sequential and non-sequential, if using the 'Gate of Conditioned Existence', relying on this gate for practice, gradually ascending step by step, from subtle to obvious, unable to include limitless practices in one practice, even the 'Gate of Neither Emptiness Nor Existence' is the same, this is the aspect of the 'Distinct Four Gates'. If using the 'Gate of Conditioned Existence', all Dharmas tend towards the 'Gate of Existence', relying on this gate for practice, all practices also tend towards the practice of 'Existence', one practice including limitless practices is called 'Pervasive Practice', even the 'Gate of Neither Emptiness Nor Existence' is the same, this is the aspect of the 'Perfect Four Gates'. Furthermore, the 'Distinct' Gate is 'Perfect' practice, the 'Perfect' Gate is 'Distinct' practice, whether before or after, distinguishing 'Distinct' and 'Perfect', as mentioned before (omitted here).
Five, from the perspective of cutting off and not cutting off, the ultimate truth is emptiness, the nature of ignorance is originally non-existent, where is the need for wisdom? Since the root of delusion does not exist, where is the need for the distinction of 'Perfect' and 'Distinct'? The Nirvana Sutra (涅槃經) says: 'Who has wisdom? Who has afflictions?' The Vimalakirti Sutra (維摩詰經) says: 'The nature of lust, anger, and delusion is liberation', and also 'Without cutting off ignorance and desire, one can arise from them into light and liberation'.
，此則不論斷不斷。《大經》云：「闇時無明，明時無闇。有智慧時，則無煩惱。」此用智慧斷煩惱也。
若別有門，多就定分割截，漸次斷除五住，即是思議智斷也，乃至三門亦如是，是為別四門相。若圓有門，解惑不二，多明不斷斷，五住皆不思議，即是不思議斷，乃至三門亦如是，是為圓四門相。
複次，圓門說斷，別門說不斷斷，或前或后，判別圓相者，例如前說(云云)。
六、約實位、非實位者，若有門明斷界內見思，判三十心位；斷界外見、思、無明，判十地位；等覺後心，斷無明盡；妙覺常果，累外無事，此乃他家之因，將為己家之果，皆方便非實位也。后三門大同小異，皆是別四門相。
若有門從初發意，三觀一心，斷界內惑；圓伏界外無明，判十信位，進發真智；圓斷界外見思無明，判四十心位；等覺後心，無明永盡，妙覺累外，此是究竟真實之位，乃至三門亦如是，是名圓四門相。複次，別門說實位，圓門說不實位，別門證實位，圓門證不實位，或前或后，皆如前分別(云云)。
七、約果縱、果不縱者，若有為門，從門證果，三德縱橫：言法身本有，般若修成，解脫始滿。不但果德縱成，因亦侷限。如地人云：初地具足檀波羅蜜，于余非為不修，隨力隨分，
【現代漢語翻譯】 現代漢語譯本：這種情況下，不論斷也不不斷。《大經》（指《大般涅槃經》）說：『黑暗時沒有光明，光明時沒有黑暗。有智慧時，就沒有煩惱。』這是用智慧來斷除煩惱。
如果另外有途徑，大多就從禪定中分割截斷，逐漸斷除五住煩惱（五種住地煩惱），這就是思議智斷。乃至三門（空門、無相門、無作門）也是這樣，這是別教四門（有門、空門、亦有亦空門、非有非空門）的相狀。如果圓教有途徑，理解迷惑和真理不二，大多說明不斷而斷，五住煩惱都是不可思議的，這就是不可思議斷，乃至三門也是這樣，這是圓教四門的相狀。
再次說明，圓教的門說斷，別教的門說不斷斷，或者在前或者在後，判斷區別圓教相狀的方法，例如前面所說（此處省略）。
六、約實位、非實位（關於真實果位和非真實果位）：如果有門說明斷除界內（欲界、色界、無色界）的見思惑（見惑和思惑），判別三十心位；斷除界外（三界之外）的見、思、無明惑（無明煩惱），判別十地位；等覺（菩薩修行最後階段）后的心，斷除無明煩惱窮盡；妙覺（佛的果位）常果，累贅之外沒有事情，這是他家的因，拿來作為自己家的果，都是方便說，不是真實果位。后三門大同小異，都是別教四門的相狀。
如果有門從最初發心，三觀（空觀、假觀、中觀）一心，斷除界內的迷惑；圓滿降伏界外的無明，判別十信位；進而發起真智；圓滿斷除界外的見思無明，判別四十心位；等覺后的心，無明永遠窮盡，妙覺累贅之外，這是究竟真實的果位，乃至三門也是這樣，這叫做圓教四門的相狀。再次說明，別教的門說真實果位，圓教的門說不真實果位，別教的門證實真實果位，圓教的門證不真實果位，或者在前或者在後，都如前面分別（此處省略）。
七、約果縱、果不縱（關於果報是縱向成就還是不縱向成就）：如果有為門，從門證得果報，法身、般若、解脫三德（法身德、般若德、解脫德）縱橫成就：說法身本來就有，般若通過修行成就，解脫才圓滿。不但果德是縱向成就，因也侷限。如地論師說：初地菩薩具足檀波羅蜜（佈施波羅蜜），對於其他的並非不修，隨能力隨分，
【English Translation】 English version: In this case, there is neither judging nor not judging. The Great Sutra (referring to the Mahāparinirvāṇa Sūtra) says: 'In darkness, there is no light; in light, there is no darkness. When there is wisdom, there is no affliction.' This is using wisdom to cut off afflictions.
If there is another path, it mostly involves dividing and cutting off from samādhi (concentration), gradually cutting off the five abodes of affliction (pañca kleśa-vāsa), which is discriminating wisdom cutting. Even the three gates (emptiness gate, signlessness gate, non-action gate) are the same. This is the characteristic of the four gates of the Separate Teaching (existence gate, emptiness gate, both existence and emptiness gate, neither existence nor emptiness gate). If the Perfect Teaching has a path, understanding that delusion and truth are not two, it mostly explains cutting off without cutting off. The five abodes of affliction are all inconceivable, which is inconceivable cutting. Even the three gates are the same. This is the characteristic of the four gates of the Perfect Teaching.
Furthermore, the Perfect Teaching's gate speaks of cutting off, while the Separate Teaching's gate speaks of cutting off without cutting off, whether it is before or after. The method of judging and distinguishing the characteristics of the Perfect Teaching is as mentioned earlier (omitted here).
- Regarding real positions and unreal positions: If the existence gate explains cutting off views and thoughts within the boundary (the desire realm, form realm, and formless realm), it distinguishes the thirty minds positions; cutting off views, thoughts, and ignorance outside the boundary (beyond the three realms), it distinguishes the ten grounds; the mind after Equal Enlightenment (Samantabhadra), cutting off ignorance completely; the Wonderful Enlightenment (Buddhahood) constant fruit, there is nothing beyond burdens. This is the cause of another's house, taken as the fruit of one's own house, all are expedient and not real positions. The latter three gates are largely the same with minor differences, all are characteristics of the four gates of the Separate Teaching.
If the existence gate, from the initial aspiration, has one mind of the three contemplations (contemplation of emptiness, contemplation of provisional existence, contemplation of the middle way), cutting off delusions within the boundary; perfectly subduing ignorance outside the boundary, it distinguishes the ten faiths positions; advancing to generate true wisdom; perfectly cutting off views, thoughts, and ignorance outside the boundary, it distinguishes the forty minds positions; the mind after Equal Enlightenment, ignorance is forever exhausted, Wonderful Enlightenment is beyond burdens. This is the ultimate real position, even the three gates are the same. This is called the characteristic of the four gates of the Perfect Teaching. Furthermore, the Separate Teaching's gate speaks of real positions, the Perfect Teaching's gate speaks of unreal positions, the Separate Teaching's gate proves real positions, the Perfect Teaching's gate proves unreal positions, whether it is before or after, all are distinguished as before (omitted here).
- Regarding fruit being longitudinal and fruit not being longitudinal: If there is a conditioned gate, from the gate attaining the fruit, the three virtues (Dharmakāya, Prajñā, Vimukti) are longitudinally and horizontally accomplished: saying that the Dharmakāya is originally present, Prajñā is accomplished through cultivation, and Vimukti is only then fulfilled. Not only is the fruit virtue longitudinally accomplished, but the cause is also limited. As the Earth Treatise says: the first ground Bodhisattva fully possesses Dāna pāramitā (giving perfection), for the others it is not that they do not cultivate, but according to their ability and share,
檀滿初地，不通上地。余法分有而不具足者，是義有餘，三門亦如是，是為別四門相。
若有為門，從門證果，三德具足，不縱不橫，亦因如是一法門具足一切法門，通至佛地。《華嚴》云：「從初一地具足諸地功德。」《大品》云：「初阿字具足四十一字功德。」三門亦如是，是為圓四門相。複次，別門說果不縱，圓門說果縱，或前或后，判圓別相，例前(云云)。八、約圓詮、不圓詮者，若有為門，門不圓融，或融一或融二：門前章，偏弄引；門中章，詮述不融不即菩薩智，乃至偏譬喻等；門后，還結不融不即等，三門亦如是，是為別四門相。若有為門，一門即三門：門前，圓弄引；門中，詮述融即佛智，乃至圓譬喻等；門后，結成融即等。三門亦如是，是為圓四門相。複次，別門詮圓，圓門詮別，或前或后，分別別圓之相，例前(云云)。
九、約問答者，若有門明義未辨圓、別，須尋問答核徴，自見圓、別指趣，三門亦如是(云云)。
十、約譬喻者，諸門前後，或舉金銀寶物為譬，或舉如意日月為譬，或用別合，或用圓合，圓、別之相自顯(云云)。
今以十意玄覽眾經，圓、別兩門，朗然明矣。
復約五味，分別少多：乳教兩種四門；酪教一種四門；生蘇四種四門；熟蘇
【現代漢語翻譯】 現代漢語譯本： 別教的檀滿初地（Dānamati-prathamabhūmi，佈施圓滿的初地菩薩），不能通達上地。其餘法門，一部分具有而不能完全具備，這就是義理上的不圓滿。三門（三解脫門）也是如此，這是別教四門（四種進入佛法的門徑）的相狀。 如果是有為門（sahetuka-dvāra，通過有為法入道的門徑），從這個門徑證得果位，三德（法身、般若、解脫）具足，不縱不橫，也是因為一法門具足一切法門，通達至佛地。《華嚴經》說：『從初地就具足諸地的功德。』《大品般若經》說：『初阿字就具足四十一字的功德。』三門也是如此，這是圓教四門的相狀。再次，別教的門徑說果位不縱，圓教的門徑說果位是縱的，或者在前或者在後，以此來判斷圓教和別教的相狀，如同前面所說。 第八，從圓滿詮釋和不圓滿詮釋的角度來說，如果是有為門，門徑不圓融，或者圓融一個或者圓融兩個：門前章，偏頗地引導；門中章，詮釋闡述不融即菩薩的智慧，乃至偏頗的譬喻等等；門后，還是總結不融即等等，三門也是如此，這是別教四門的相狀。如果是有為門，一門即是三門：門前，圓滿地引導；門中，詮釋闡述圓融即佛的智慧，乃至圓滿的譬喻等等；門后，總結成為圓融即等等。三門也是如此，這是圓教四門的相狀。再次，別教的門徑詮釋圓教，圓教的門徑詮釋別教，或者在前或者在後，分別別教和圓教的相狀，如同前面所說。 第九，從問答的角度來說，如果有門徑闡明義理而未能分辨圓教和別教，需要尋找問答來覈實考證，自然可以見到圓教和別教的旨趣，三門也是如此。 第十，從譬喻的角度來說，各個門徑的前後，或者舉金銀寶物作為譬喻，或者舉如意寶珠、日月作為譬喻，或者用別教的結合，或者用圓教的結合，圓教和別教的相狀自然顯現。 現在用這十種意義來廣泛觀察眾經，圓教和別教的兩種門徑，就能夠清楚明白了。 再從五味（比喻佛經教義由淺入深的五個階段）來分別多少：乳教有兩種四門；酪教有一種四門；生蘇教有四種四門；熟蘇教...
【English Translation】 English version: The Dānamati-prathamabhūmi (first stage of Bodhisattva with the perfection of generosity) in the Separate Teaching (distinct teaching), cannot penetrate the higher stages. Other Dharma methods, partially possessed but not fully complete, this is the incompleteness in meaning. The Three Doors (three doors of liberation) are also like this, this is the characteristic of the Four Doors of the Separate Teaching (four entrances to Buddhism). If it is the Sahetuka-dvāra (door of conditioned existence), attaining the fruit from this door, the Three Virtues (Dharmakāya, Prajna, Liberation) are complete, neither vertical nor horizontal, also because one Dharma door is complete with all Dharma doors, penetrating to the Buddha-ground. The Avatamsaka Sutra says: 'From the first stage, one is complete with the merits of all stages.' The Mahaprajnaparamita Sutra says: 'The initial 'A' letter is complete with the merits of forty-one letters.' The Three Doors are also like this, this is the characteristic of the Four Doors of the Perfect Teaching. Furthermore, the Separate Teaching's door says the fruit is not vertical, the Perfect Teaching's door says the fruit is vertical, either before or after, to judge the characteristics of the Perfect and Separate Teachings, as mentioned before. Eighth, from the perspective of complete and incomplete explanations, if it is the Sahetuka-dvāra, the door is not completely harmonious, either harmonizing one or harmonizing two: the chapter before the door, biasedly guides; the chapter in the middle of the door, explains and elaborates the non-integrated Bodhisattva's wisdom, even biased metaphors, etc.; after the door, still concludes non-integrated, etc., the Three Doors are also like this, this is the characteristic of the Four Doors of the Separate Teaching. If it is the Sahetuka-dvāra, one door is the Three Doors: before the door, completely guides; in the middle of the door, explains and elaborates the integrated Buddha's wisdom, even complete metaphors, etc.; after the door, concludes as integrated, etc. The Three Doors are also like this, this is the characteristic of the Four Doors of the Perfect Teaching. Furthermore, the Separate Teaching's door explains the Perfect Teaching, the Perfect Teaching's door explains the Separate Teaching, either before or after, distinguishing the characteristics of the Separate and Perfect Teachings, as mentioned before. Ninth, from the perspective of questions and answers, if there is a door that clarifies the meaning but fails to distinguish the Perfect and Separate Teachings, one needs to seek questions and answers to verify and examine, and naturally one can see the purpose of the Perfect and Separate Teachings, the Three Doors are also like this. Tenth, from the perspective of metaphors, before and after each door, either using gold, silver, and treasures as metaphors, or using wish-fulfilling jewels, the sun, and the moon as metaphors, either using the combination of the Separate Teaching, or using the combination of the Perfect Teaching, the characteristics of the Perfect and Separate Teachings naturally appear. Now, using these ten meanings to broadly observe the sutras, the two doors of the Perfect and Separate Teachings will be clearly understood. Furthermore, from the Five Flavors (five stages of Buddhist teachings from shallow to deep) to distinguish the amount: the Milk Teaching has two types of Four Doors; the Curd Teaching has one type of Four Doors; the Raw Butter Teaching has four types of Four Doors; the Cooked Butter Teaching...
三種四門；此經一種四門(云云)。
今經十義者：「觀一切法空如實相」，決了聲聞法是諸經之王，開方便門，此是融凡小大之人法也。「一切世間治生產業，皆與實相不相違背。」即客作者，是長者子，此是即法之義也。「開、示、悟、入佛之知見」，今所應作唯佛智慧，即佛慧也。「著如來衣、座、室等」，即不次第行也，不斷五欲而凈諸根。「又過五百由旬」，即不斷斷義也。「五品、六根凈」，「乘寶乘、游四方」，即實位也。「佛自住大乘，定慧力莊嚴，以此度眾生。」即果不縱也。「合掌以敬心，欲聞具足道。」即今佛文前圓詮也。「諸法實相義，已為汝等說。」即古佛文后圓詮也。「智積、龍女」，問答顯圓也。「輪王頂珠」「其車高廣」，皆圓喻也。十意既足，圓門明矣！
融門四相，今當說。若言「佛之智慧微妙第一」，又云：「我以如來智慧觀彼久遠猶若今也」。智知妙法，有門也。一切法空，常寂滅相，終歸於空，空門也。諸法常無性，佛種從緣起，即亦空亦有門也。非如非異，非虛非實，雙非兩舍，即非空非有門也。
四相標門，十意簡別，故知此經，明圓四門也(云云)。
二、明入實觀者，上已知四圓門，今依有門修觀，觀則為十(云云)。
對前十
【現代漢語翻譯】 現代漢語譯本： 三種四門；此經一種四門（等等）。
今經十義指的是：『觀一切法空如實相』，明確了聲聞法是諸經之王，開啟了方便之門，這是融合凡夫、小乘、大乘之人法。『一切世間治生產業，皆與實相不相違背。』就像客作者是長者子一樣，這是即法之義。『開、示、悟、入佛之知見』，現在所應作的唯有佛的智慧，也就是佛慧。『著如來衣、座、室等』，就是不按次第修行，不斷絕五欲而清凈諸根。『又過五百由旬（yóu xún，古印度長度單位）』，就是不斷絕斷義。『五品、六根凈』，『乘寶乘、游四方』，就是實位。『佛自住大乘，定慧力莊嚴，以此度眾生。』就是果不縱。『合掌以敬心，欲聞具足道。』就是現在佛文前的圓詮。『諸法實相義，已為汝等說。』就是古佛文后的圓詮。『智積（zhì jī，菩薩名）、龍女（lóng nǚ，佛教護法神）』，問答顯圓。『輪王頂珠（lún wáng dǐng zhū，轉輪聖王的頂上的寶珠）』『其車高廣』，都是圓喻。十意既然完備，圓門就明瞭！
融門四相，現在應當說。如果說『佛之智慧微妙第一』，又說：『我以如來智慧觀彼久遠猶若今也』。智慧知曉妙法，這是有門。一切法空，常寂滅相，終歸於空，這是空門。諸法常無性，佛種從緣起，這就是亦空亦有門。非如非異，非虛非實，雙非兩舍，這就是非空非有門。
四相標門，十意簡別，所以知道此經，闡明圓四門（等等）。
二、闡明入實觀的方法，上面已經瞭解了四圓門，現在依靠有門修觀，觀則為十（等等）。
對前十
【English Translation】 English version: Three kinds of four gates; this sutra has one kind of four gates (etc.).
The ten meanings of this sutra are: 'Observing all dharmas as empty and in their true form,' decisively stating that the Śrāvakayāna (聲聞法，the vehicle of the disciples) is the king of all sutras, opening the gate of expedient means, which is the Dharma for integrating ordinary beings, the Small Vehicle, and the Great Vehicle. 'All worldly occupations and industries do not contradict the true form.' Just as the guest worker is the son of a wealthy man, this is the meaning of being identical with the Dharma. 'Opening, showing, awakening, and entering the Buddha's knowledge and vision,' what should be done now is only the Buddha's wisdom, which is Buddha-wisdom. 'Wearing the Tathāgata's (如來，another name for Buddha) robe, seat, chamber, etc.,' means practicing without following a fixed order, purifying the senses without cutting off the five desires. 'And passing five hundred yojanas (由旬, ancient Indian unit of distance),' means not cutting off the meaning of cutting off. 'The five grades and the purification of the six senses,' 'Riding the jeweled vehicle and traveling in all directions,' means the actual position. 'The Buddha dwells in the Mahāyāna (大乘，the Great Vehicle) with the adornment of Samadhi (定，concentration) and Prajna (慧，wisdom), using this to liberate sentient beings.' Means the result is not indulgent. 'Joining palms with reverence, desiring to hear the complete path,' is the complete explanation before the Buddha's words. 'The meaning of the true form of all dharmas has already been explained to you,' is the complete explanation after the words of the ancient Buddha. 'Jñāna-cāri (智積，a Bodhisattva's name) and the Dragon Girl (龍女，a Dragon King's daughter),' question and answer reveal completeness. 'The Wheel-Turning King's (輪王，a Chakravartin King) crown jewel' and 'Its chariot is high and wide' are all complete metaphors. With the ten meanings complete, the complete gate is clear!
The four aspects of the integrated gate, now I shall explain. If it is said, 'The Buddha's wisdom is subtle and supreme,' and also said, 'I observe that distant past as if it were now with the Tathāgata's wisdom.' Wisdom knows the wonderful Dharma, this is the gate of existence. All dharmas are empty, in constant quiescence, ultimately returning to emptiness, this is the gate of emptiness. All dharmas are constantly without inherent nature, the Buddha-seed arises from conditions, this is the gate of both emptiness and existence. Neither like nor unlike, neither false nor real, negating both, this is the gate of neither emptiness nor existence.
The four aspects mark the gate, the ten meanings distinguish, therefore knowing this sutra, clarifies the complete four gates (etc.).
Two, clarifying the method of entering the true contemplation, above we have already understood the four complete gates, now relying on the gate of existence to cultivate contemplation, contemplation then becomes ten (etc.).
Regarding the previous ten
二思議之門名不思議境，不思議境即是一實四諦。謂生死苦諦，不可思議，即空、即假、即中。即空故，方便凈；即假故，圓凈；即中故，性凈；三凈一心中得名大涅槃。《凈名》曰：「一切眾生即大涅槃。」故名不可思議四諦也。不可覆滅，此即生死之苦諦，是無作之滅，亦是集道也。煩惱集諦不可思議，即空、即假、即中。即空故，名一切智；即假故，名道種智；即中故，一切種智；三智一心中得名大般若。《凈名》曰：「一切眾生即菩提相。不可復得。」此即煩惱之集，而是無作道諦，亦是苦滅，故名不思議一實四諦也。亦是真善妙色，何者？生死即空故名真，生死即假故名善，生死即中故名妙，此名有門不可思議境也。
二、發真正心者，一切眾生即大涅槃，云何顛倒？以樂為苦，即起大悲，興兩誓願：令未度者度，令未斷者斷。一切煩惱即是菩提，云何愚闇？以道為非道，即起大慈，興兩誓願：令未知者知，未得者得。無緣慈悲，清凈誓願，慈善根力，任運吸取一切眾生也。
三、安心者，既體解成就，發心具足，豈可臨池觀魚，不肯結網，裹糧束腳，安坐不行？修行之要，不出定慧。譬如陰陽調適，萬物秀實，雨旱不節，焦爛豈生？若兩輪均平，是乘能運，二翼具足，堪任飛昇。體生死即涅
【現代漢語翻譯】 現代漢語譯本 二思議之門名為不可思議境（指無法用思維來理解的境界），不可思議境即是一實四諦（指真實不虛的四聖諦）。所謂的生死苦諦（指生死的痛苦真理），是不可思議的，即是空、即是假、即是中。即是空，所以是方便凈（指通過方便法門達到的清凈）；即是假，所以是圓凈（指圓滿的清凈）；即是中，所以是性凈（指本性清凈）；這三種清凈在一心中獲得，就叫做大涅槃（指最高的寂滅境界）。《維摩詰經》說：『一切眾生即是大涅槃。』所以叫做不可思議四諦。不可再被消滅，這就是生死的苦諦，是無作之滅（指不造作的寂滅），也是集道（指聚集修行的方法）。 煩惱集諦（指煩惱產生的真理）是不可思議的，即是空、即是假、即是中。即是空，所以叫做一切智（指通達一切事物的智慧）；即是假，所以叫做道種智（指了解各種修行道路的智慧）；即是中，所以是一切種智（指通達一切事物和一切修行道路的智慧）；這三種智慧在一心中獲得，就叫做大般若（指偉大的智慧）。《維摩詰經》說：『一切眾生即是菩提相（指覺悟的相）。不可再被獲得。』這就是煩惱的集，而是無作道諦（指不造作的修行真理），也是苦滅（指痛苦的寂滅），所以叫做不可思議一實四諦。 這也是真善妙色，為什麼呢？生死即是空，所以叫做真；生死即是假，所以叫做善；生死即是中，所以叫做妙，這叫做有門不可思議境。
二、發起真正心的人，認為一切眾生即是大涅槃，怎麼會有顛倒呢？把快樂當作痛苦，就生起大悲心，發起兩個誓願：讓沒有被度化的人得到度化，讓沒有斷除煩惱的人斷除煩惱。一切煩惱即是菩提（指覺悟），怎麼會有愚昧黑暗呢？把正道當作邪道，就生起大慈心，發起兩個誓願：讓不知道的人知道，沒有得到的人得到。無緣慈悲（指沒有條件的慈悲），清凈的誓願，善良的根基和力量，自然而然地吸引一切眾生。
三、安心的人，既然對真理的體悟已經成就，發心也已經具足，怎麼可以像在池塘邊看魚，卻不肯結網捕魚；帶著乾糧，捆著腳，安穩地坐著而不行動呢？修行的要點，離不開定（指禪定）和慧（指智慧）。譬如陰陽調和，萬物才能生長茂盛；如果雨水和乾旱不協調，就會焦枯腐爛。如果兩個輪子平衡，車子才能行駛；如果兩隻翅膀都具備，才能飛昇。體悟生死即是涅槃。
【English Translation】 English version The second inconceivable gate is named the Inconceivable Realm (referring to a state that cannot be understood by thought), and the Inconceivable Realm is the One Reality Four Noble Truths (referring to the true and unwavering Four Noble Truths). The so-called suffering of birth and death (referring to the truth of the suffering of birth and death) is inconceivable, being emptiness, being provisional, and being the middle way. Being emptiness, it is expedient purity (referring to the purity achieved through expedient means); being provisional, it is perfect purity (referring to complete purity); being the middle way, it is self-nature purity (referring to the purity of inherent nature); these three purities obtained in one mind are called Great Nirvana (referring to the highest state of extinction). The Vimalakirti Sutra says: 'All sentient beings are Great Nirvana.' Therefore, it is called the Inconceivable Four Noble Truths. It cannot be extinguished again; this is the suffering truth of birth and death, which is non-action extinction (referring to non-contrived extinction), and also the path of accumulation (referring to the methods of accumulating practice). The truth of the accumulation of afflictions (referring to the truth of the arising of afflictions) is inconceivable, being emptiness, being provisional, and being the middle way. Being emptiness, it is called All-Knowing Wisdom (referring to the wisdom that penetrates all things); being provisional, it is called Knowledge of the Varieties of Paths (referring to the wisdom that understands various paths of practice); being the middle way, it is called All-Encompassing Wisdom (referring to the wisdom that penetrates all things and all paths of practice); these three wisdoms obtained in one mind are called Great Prajna (referring to great wisdom). The Vimalakirti Sutra says: 'All sentient beings are the aspect of Bodhi (referring to the aspect of enlightenment). It cannot be obtained again.' This is the accumulation of afflictions, but it is the non-action truth of the path (referring to the non-contrived truth of practice), and also the extinction of suffering (referring to the extinction of suffering), therefore it is called the Inconceivable One Reality Four Noble Truths. This is also true, good, and wonderful color. Why? Birth and death are emptiness, therefore it is called true; birth and death are provisional, therefore it is called good; birth and death are the middle way, therefore it is called wonderful; this is called the Inconceivable Realm of the Gate of Existence.
Second, those who generate a true mind believe that all sentient beings are Great Nirvana, so how can there be delusion? Taking pleasure as suffering, they give rise to great compassion, making two vows: to liberate those who have not been liberated, and to cut off the afflictions of those who have not cut them off. All afflictions are Bodhi (referring to enlightenment), so how can there be ignorance and darkness? Taking the right path as the wrong path, they give rise to great loving-kindness, making two vows: to let those who do not know, know; and to let those who have not obtained, obtain. Unconditional loving-kindness and compassion (referring to compassion without conditions), pure vows, and virtuous roots and strength naturally attract all sentient beings.
Third, those who have settled their minds, since their understanding of the truth has been accomplished and their aspiration has been fulfilled, how can they be like watching fish by the pond, but unwilling to cast a net to catch them; carrying provisions and binding their feet, sitting still and not acting? The key to practice lies in Samadhi (referring to meditation) and Prajna (referring to wisdom). For example, if Yin and Yang are in harmony, all things will grow luxuriantly; if rain and drought are not balanced, they will wither and rot. If the two wheels are balanced, the cart can move; if both wings are complete, it can soar. Realizing that birth and death are Nirvana.
槃名為定，達煩惱即菩提名為慧。於一心中，巧修定慧，具足一切行也。
四、破法遍者，以此妙慧，如金剛斧，所擬皆碎；如無翳日，所臨皆朗。若生死即涅槃者，分段、變易，苦諦皆破；若煩惱即菩提者，四住五住，集諦皆破。雖復能破，亦不有所破。何者？生死即涅槃，故無所破也。
五、識通塞者，如主兵寶，取捨得宜，強者綏之，弱者撫之。知生死過患名為塞，即涅槃名為通；煩惱惱亂名為塞，即是菩提名為通。始從外道四見，乃至圓教四門，皆識通塞；節節執著即是塞，節節亡妙名為通。若不識諸法夷險，非但行法不前，亦亡去重寶也。
六、善識道品者，觀生死即涅槃，十界生死色陰皆非凈非不凈，乃至識陰非常非不常。能破八顛倒，即法性四念處，念處中具道品、三解脫及一切法。又知涅槃即生死，顯四枯樹；知生死即涅槃，顯四榮樹；知生死涅槃不二，即一實諦，非枯非榮，住大涅槃也。
七、善修對治者，若正道多障，應須助道，觀生死即涅槃，治報障也；觀煩惱即菩提，治業障煩惱障也。
八、善知次位者，生死之法本即涅槃，理涅槃也。解知生死即涅槃，名字涅槃也。勤觀生死即涅槃，觀行涅槃也。善根功德生，即相似涅槃也。真實慧起，即分真涅槃也。盡
【現代漢語翻譯】 現代漢語譯本：
槃名（Pan Ming）名為定，通達煩惱即是菩提名為慧。於一個心中，巧妙地修習定和慧，就具足了一切修行。
四、破法遍者，憑藉這種妙慧，就像金剛斧一樣，所觸及之處皆粉碎；如同沒有云翳的太陽，所照耀之處皆明亮。如果生死就是涅槃，那麼分段生死、變易生死，苦諦都被破除；如果煩惱就是菩提，那麼四住煩惱、五住煩惱，集諦都被破除。雖然能夠破除，但實際上並沒有什麼可破除的。為什麼呢？因為生死就是涅槃，所以沒有什麼可破除的。
五、識通塞者，如同主兵的寶物，取捨得當，對於強大的就安撫，對於弱小的就撫慰。知道生死的過患叫做塞，通達涅槃叫做通；煩惱的惱亂叫做塞，通達菩提叫做通。從外道的四種見解開始，乃至圓教的四門，都能夠識別通和塞；在每個環節都執著就是塞，在每個環節都忘卻執著就是通。如果不認識諸法的平坦和險峻，不僅修行無法前進，也會失去珍貴的寶物。
六、善識道品者，觀察生死就是涅槃，十法界（Shi Fajie）的生死、色陰（Se Yin）既非清凈也非不清凈，乃至識陰（Shi Yin）既非恒常也非不恒常。能夠破除八種顛倒，就是法性的四念處（Si Nianchu），念處中具足道品、三解脫以及一切法。又知道涅槃就是生死，顯現四種枯樹；知道生死就是涅槃，顯現四種榮樹；知道生死和涅槃不是二，就是一實諦（Yi Shi Di），非枯非榮，安住于大涅槃（Da Niepan）。
七、善修對治者，如果正道上障礙很多，就應該需要助道，觀察生死就是涅槃，用來對治果報的障礙；觀察煩惱就是菩提，用來對治業障和煩惱障。
八、善知識次位者，生死的法本來就是涅槃，這是理涅槃（Li Niepan）。理解知道生死就是涅槃，這是名字涅槃（Mingzi Niepan）。勤奮地觀照生死就是涅槃，這是觀行涅槃（Guanxing Niepan）。善根功德產生，這是相似涅槃（Xiangsi Niepan）。真實的智慧生起，這是分真涅槃（Fenzhen Niepan）。窮盡…… English version:
'Pan Ming' (a state of being) is called 'Samadhi' (concentration), and understanding that afflictions are Bodhi (enlightenment) is called 'Wisdom'. In one's mind, skillfully cultivating Samadhi and Wisdom, one possesses all practices.
Four, 'Penetrating the Destruction of Dharmas': With this wonderful wisdom, like a Vajra (diamond) axe, everything it touches is shattered; like the sun without clouds, everything it illuminates is bright. If Samsara (cycle of birth and death) is Nirvana (liberation), then the Samsara of segments and the Samsara of transformation, the Truth of Suffering, are all destroyed. If afflictions are Bodhi, then the four abodes of afflictions and the five abodes of afflictions, the Truth of Accumulation, are all destroyed. Although it can destroy, there is actually nothing to be destroyed. Why? Because Samsara is Nirvana, so there is nothing to be destroyed.
Five, 'Understanding Obstruction and Passage': Like a general's treasure, taking and giving appropriately, pacifying the strong and comforting the weak. Knowing the faults of Samsara is called obstruction, and understanding Nirvana is called passage; the disturbance of afflictions is called obstruction, and understanding Bodhi is called passage. Starting from the four views of heretics, up to the four gates of the Perfect Teaching, one can recognize obstruction and passage; clinging to each stage is obstruction, and forgetting clinging at each stage is passage. If one does not recognize the plains and dangers of all Dharmas, not only will practice not advance, but one will also lose precious treasures.
Six, 'Skillfully Recognizing the Factors of Enlightenment': Observing that Samsara is Nirvana, the Samsara and the 'Rupa Skandha' (form aggregate) of the Ten Realms (Shi Fajie) are neither pure nor impure, and even the 'Vijnana Skandha' (consciousness aggregate) is neither permanent nor impermanent. Being able to destroy the eight inversions is the Four Foundations of Mindfulness (Si Nianchu) of Dharma-nature, and within the Foundations of Mindfulness are complete with the Factors of Enlightenment, the Three Liberations, and all Dharmas. Also, knowing that Nirvana is Samsara reveals the four withered trees; knowing that Samsara is Nirvana reveals the four flourishing trees; knowing that Samsara and Nirvana are not two is the One Reality (Yi Shi Di), neither withered nor flourishing, abiding in Great Nirvana (Da Niepan).
Seven, 'Skillfully Cultivating Antidotes': If there are many obstacles on the right path, one should need auxiliary paths, observing that Samsara is Nirvana, to cure the obstacles of retribution; observing that afflictions are Bodhi, to cure the obstacles of karma and the obstacles of afflictions.
Eight, 'Skillfully Knowing the Order of Stages': The Dharma of Samsara is originally Nirvana, this is 'Principle Nirvana' (Li Niepan). Understanding and knowing that Samsara is Nirvana, this is 'Name Nirvana' (Mingzi Niepan). Diligently contemplating that Samsara is Nirvana, this is 'Practice Nirvana' (Guanxing Niepan). The arising of roots of goodness and merit, this is 'Similar Nirvana' (Xiangsi Niepan). The arising of true wisdom, this is 'Partial Realization Nirvana' (Fenzhen Niepan). Exhausting…
【English Translation】 'Pan Ming' (a state of being) is called 'Samadhi' (concentration), and understanding that afflictions are Bodhi (enlightenment) is called 'Wisdom'. In one's mind, skillfully cultivating Samadhi and Wisdom, one possesses all practices. Four, 'Penetrating the Destruction of Dharmas': With this wonderful wisdom, like a Vajra (diamond) axe, everything it touches is shattered; like the sun without clouds, everything it illuminates is bright. If Samsara (cycle of birth and death) is Nirvana (liberation), then the Samsara of segments and the Samsara of transformation, the Truth of Suffering, are all destroyed. If afflictions are Bodhi, then the four abodes of afflictions and the five abodes of afflictions, the Truth of Accumulation, are all destroyed. Although it can destroy, there is actually nothing to be destroyed. Why? Because Samsara is Nirvana, so there is nothing to be destroyed. Five, 'Understanding Obstruction and Passage': Like a general's treasure, taking and giving appropriately, pacifying the strong and comforting the weak. Knowing the faults of Samsara is called obstruction, and understanding Nirvana is called passage; the disturbance of afflictions is called obstruction, and understanding Bodhi is called passage. Starting from the four views of heretics, up to the four gates of the Perfect Teaching, one can recognize obstruction and passage; clinging to each stage is obstruction, and forgetting clinging at each stage is passage. If one does not recognize the plains and dangers of all Dharmas, not only will practice not advance, but one will also lose precious treasures. Six, 'Skillfully Recognizing the Factors of Enlightenment': Observing that Samsara is Nirvana, the Samsara and the 'Rupa Skandha' (form aggregate) of the Ten Realms (Shi Fajie) are neither pure nor impure, and even the 'Vijnana Skandha' (consciousness aggregate) is neither permanent nor impermanent. Being able to destroy the eight inversions is the Four Foundations of Mindfulness (Si Nianchu) of Dharma-nature, and within the Foundations of Mindfulness are complete with the Factors of Enlightenment, the Three Liberations, and all Dharmas. Also, knowing that Nirvana is Samsara reveals the four withered trees; knowing that Samsara is Nirvana reveals the four flourishing trees; knowing that Samsara and Nirvana are not two is the One Reality (Yi Shi Di), neither withered nor flourishing, abiding in Great Nirvana (Da Niepan). Seven, 'Skillfully Cultivating Antidotes': If there are many obstacles on the right path, one should need auxiliary paths, observing that Samsara is Nirvana, to cure the obstacles of retribution; observing that afflictions are Bodhi, to cure the obstacles of karma and the obstacles of afflictions. Eight, 'Skillfully Knowing the Order of Stages': The Dharma of Samsara is originally Nirvana, this is 'Principle Nirvana' (Li Niepan). Understanding and knowing that Samsara is Nirvana, this is 'Name Nirvana' (Mingzi Niepan). Diligently contemplating that Samsara is Nirvana, this is 'Practice Nirvana' (Guanxing Niepan). The arising of roots of goodness and merit, this is 'Similar Nirvana' (Xiangsi Niepan). The arising of true wisdom, this is 'Partial Realization Nirvana' (Fenzhen Niepan). Exhausting…
生死底，即究竟涅槃也。觀煩惱即菩提，亦如是。
九、善安忍者，能安內外強軟遮障，不壞觀心。若觀生死即涅槃，不為陰、入、境、病患、業、魔、禪、二乘、菩薩等境所動壞也。若觀煩惱即菩提，不為諸見、增上慢境所動壞也。
十、無法愛者，既過障難，道根成立，諸功德生。觀生死即涅槃，故諸禪三昧功德生。觀煩惱即菩提故，諸陀羅尼無畏不共諸般若生。觀生死涅槃不二，故法身實相生。相似功德順理而生，喜起順道法愛、生名愛法，不上不退，名為頂墮。此愛若起，即當疾滅；愛若滅已，破無明，開佛知見，證實相體。觀生死即涅槃，故證得解脫；煩惱即菩提，故證得般若；此二不二，證得法身。一身無量身，無上寶聚，如意圓珠，眾法具足。是名有門入實，證得經體。餘三門亦如是。
是十種觀，經文具足。「是法不可示，言辭相寂滅，諸餘眾生類，無有能得解。」又「我法妙難思」，即不思議境。於一切眾生中起大慈心，于非菩薩中起大悲心，「我得三菩提時，以神通力、智慧力引之，令得住是法中」，即正發心也。「佛自住大乘，如其所得法，定慧力莊嚴」，即是安於二法，自成成他也。破有法王，即是破法遍也。又如日月光明能除諸幽瞑，「斯人行世間，能破眾生闇」，即
【現代漢語翻譯】 現代漢語譯本：生死之根本，即是究竟的涅槃（Nirvana，解脫）。觀察煩惱即是菩提（Bodhi，覺悟），也是同樣的道理。
九、善於安忍的人，能夠安忍內外各種強大或柔弱的遮障，不破壞觀照之心。如果觀照生死即是涅槃，就不會被陰（Skandha，五蘊）、入（Ayatana，十二處）、境（Vishaya，境界）、病患、業（Karma，行為）、魔（Mara，惡魔）、禪（Dhyana，禪定）、二乘（聲聞和緣覺）、菩薩（Bodhisattva，覺悟者）等境界所動搖和破壞。如果觀照煩惱即是菩提，就不會被各種見解、增上慢等境界所動搖和破壞。
十、沒有法愛的人，既然已經度過各種障難，菩提道根得以確立，各種功德就會產生。觀照生死即是涅槃，所以各種禪定三昧的功德產生。觀照煩惱即是菩提，所以各種陀羅尼（Dharani，總持）、無畏和不共的各種般若（Prajna，智慧）產生。觀照生死與涅槃不二，所以法身（Dharmakaya，法性身）實相產生。相似的功德順應真理而生，喜悅生起順應菩提道的法愛，產生名相上的愛法，不上進也不退步，這被稱為頂墮。這種愛如果生起，就應當迅速滅除；愛如果滅除，就能破除無明（Avidya，無知），開啟佛的知見，證實相之本體。觀照生死即是涅槃，所以證得解脫；煩惱即是菩提，所以證得般若；這兩者不二，證得法身。一身即是無量身，是無上的寶聚，如意圓珠，各種佛法都具備。這叫做有門入實，證得經的本體。其餘三種門也是如此。
這十種觀照，經文中都具備。「此法不可示現，言語道斷，其餘眾生，沒有能夠理解的。」又說「我的佛法微妙難以思議」，就是指不思議的境界。對於一切眾生生起大慈悲心，對於非菩薩生起大悲心，「我證得三菩提（覺悟）時，用神通力、智慧力引導他們，讓他們安住於此法中」，這就是正發菩提心。「佛安住于大乘（Mahayana，大乘佛教），用他所證得的佛法，以定慧之力來莊嚴」，這就是安住於二法，自己成就也成就他人。破有法王，就是破除一切法。又如日月光明能夠除去一切幽暗，「這個人行走在世間，能夠破除眾生的愚昧」，就是...
【English Translation】 English version: The basis of birth and death is ultimately Nirvana (liberation). Observing afflictions as Bodhi (enlightenment) is the same principle.
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A person who is good at forbearance can endure all kinds of strong or weak internal and external obstacles without destroying the mind of contemplation. If one contemplates birth and death as Nirvana, one will not be moved or destroyed by the Skandhas (five aggregates), Ayatanas (twelve sense bases), Vishayas (objects), illnesses, Karma (actions), Mara (demons), Dhyana (meditation), the Two Vehicles (Shravakas and Pratyekabuddhas), Bodhisattvas (enlightened beings), and other realms. If one contemplates afflictions as Bodhi, one will not be moved or destroyed by various views, arrogance, and other realms.
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A person without love for the Dharma, having overcome various obstacles, establishes the root of the Bodhi path, and various merits arise. Contemplating birth and death as Nirvana, various merits of Dhyana and Samadhi arise. Contemplating afflictions as Bodhi, various Dharanis (mantras), fearlessness, and unique Prajna (wisdom) arise. Contemplating birth and death as non-dual with Nirvana, the Dharmakaya (Dharma body) and true nature arise. Similar merits arise in accordance with the truth, and joy arises in accordance with the Dharma love of the Bodhi path, producing love for the Dharma in name, neither advancing nor retreating, which is called 'falling from the peak.' If this love arises, it should be quickly extinguished; if love is extinguished, it can break through Avidya (ignorance), open the Buddha's knowledge and vision, and verify the essence of true reality. Contemplating birth and death as Nirvana, one attains liberation; afflictions as Bodhi, one attains Prajna; these two are non-dual, and one attains the Dharmakaya. One body is countless bodies, an unsurpassed treasure trove, a wish-fulfilling jewel, complete with all Dharmas. This is called entering reality through the gate of existence, verifying the essence of the Sutra. The other three gates are also like this.
These ten contemplations are fully present in the Sutras. 'This Dharma cannot be shown, words and speech are extinguished, and other sentient beings cannot understand it.' It also says, 'My Dharma is subtle and difficult to conceive,' which refers to the inconceivable realm. Generate great compassion for all sentient beings, and great sorrow for non-Bodhisattvas, 'When I attain the Three Bodhis (enlightenment), I will guide them with supernatural powers and wisdom, so that they may abide in this Dharma,' which is the correct aspiration. 'The Buddha abides in the Mahayana (Great Vehicle), using the Dharma he has attained, adorned with the power of Samadhi and wisdom,' which is abiding in the two Dharmas, accomplishing oneself and accomplishing others. Breaking the King of Existence, is breaking all Dharmas. Furthermore, just as the light of the sun and moon can remove all darkness, 'This person walks in the world, able to break the darkness of sentient beings,' which is...
破法遍也。「有一導師，將導眾人，明瞭心決定，在險濟眾難」，善知通塞也。凈藏凈眼，善修三十七品諸波羅蜜，即是兩意也。增道損生，游於四方，即是識次位也。安住不動如須彌頂，著如來衣，即安忍也。雖聞是諸聲，聽之而不著，其意等六根，皆言清凈若此，又云真凈大法，即無法愛也。是十種觀散在經文而人不知，今撮聚十數，入有門為觀，乃至三門，小異大同，十觀入實，亦復如是。
複次，此十觀意，非但獨出今經；大小乘經論，備有其意。如摩黎山，純出栴檀，固非外道四韋陀典，及此間莊老之所載也。世人咸共講讀，而對文不知，若欲學道，全無方便。悲夫！徒知𤚲捋，不解鉆搖。若識十意，于小乘四門俱用入真，于大乘四門俱用入實，既入實已，如食乳糜，更無所須。半如意珠、全如意珠，佈施一切，雖有此施，不見有人輕生重道，勤心修習。不受不用，徒施何益？我則悔焉，雖無所益，作毒鼓因，欲具知之，委如《止觀》(云云)。
三、明諸門粗妙者，為二：一、就能所判粗妙。二、約諸門判粗妙。
能、所為四句，門名能通，理是所通。自有能通粗，所通亦粗；能通妙，所通粗；能通粗，所通妙；能通妙，所通亦妙。
三藏四門，扶事淺近，故能通為粗；但詮偏
真，所通亦粗。通教四門，大乘體法，如實巧度，能通為妙；三乘偏證，所通為粗。別教四門，教道方便，能通為粗；詮入圓真，所通為妙。圓教四門，證道實說，能通為妙；即事而圓，所通亦妙也。
又自有帶粗能、所，生蘇教是也。不帶粗能、所，乳教是也。自有帶粗所、不帶粗能，熟蘇教是也。自有帶粗能、不帶粗所，圓接通、接別是也，涅槃中諸門亦是也。
問：
經云：唯有一門而復狹小，為粗故稱一小？為妙故稱一小？
答：
此義當通用，不可局在一門。何者？如三藏四門赴機異說，故言四；同是佛教，故言一。門門方便異，故言四；同向涅槃，故言一。所通從能通，故言四；能通會所通，故言一。文字中無菩提，是約教論狹小；譬如隘路，不受二人並行，即約行論狹小。教行兩門取真難契，即約理論狹小(云云)。
通教亦如是，逗緣別說故為四；同是佛教，故言一。觀法不同故有四；俱向無生故為一。所隨於能故為四；能隨於所故為一。通教即事而真，文字中有菩提，善惡俱觀皆不可得，即是並行，不約此義論狹小，但教觀取真理難當，故名理為狹小(云云)。
別教四門亦如是，為四機說，故有四；同是佛教，故言一。入實觀異，故言四；俱向一實
，故言一。所隨於能，故言四；能會於所，故言一。不即生死是涅槃，教狹小；不即煩惱是菩提，故行狹小。教行取理難當，名理論狹小。
圓教四門亦如是，逗四種機，故言四；皆是佛說，故言一。入實觀異，故言四；四觀向實，故言一。將門名理，故言四；以理應門，故言一。此教即生死是涅槃，教不狹小；煩惱即菩提，行不狹小。而此教觀取理難當，名理為狹小。若依經文「唯有一門而復狹小」者，正語教行之門，取理不當，故言狹小也。
今拓開一句，處處不同，豈可定執守一文耶？若得此意，粗妙自明(云云)。
二、約諸門判粗妙者，先明三藏四門皆是能通，執著四門俱皆壅礙，成壞粗妙，更無優劣。此則不可偏判。若從法為語，有則附俗，入道則拙；空則傍真，入道則巧。故《釋論》云：「為鈍根人說生空，為利根說法空。」即其義也。亦有亦無門，望前為巧，望后是拙，非有非無門則是巧也。《大論》云：「半有半無者，名為鈍人。」是約四門法判粗妙也。今約根性便宜，若宜有門，有門成，三門壞。若宜無門，無門成，三門壞。乃至第四門亦如是。若就一門皆得四悉檀者，皆名為成；失四悉檀者，皆名為壞。還就一門赴欲為得，乖情為失；當宜為得，不當宜為失；治病為得，不
【現代漢語翻譯】 因此說『一』。隨順於所觀之境，所以說『四』；能觀之智與所觀之境相會，所以說『一』。認為生死不等於涅槃（Nirvana，佛教術語，指解脫后的境界），是教義上的狹隘；認為煩惱不等於菩提（Bodhi，佛教術語，指覺悟的智慧），是修行上的狹隘。教義和修行取理難以恰當，稱為理論上的狹隘。
圓教（Perfect Teaching，佛教宗派之一）的四門也是如此，爲了適應四種根器的眾生，所以說『四』；都是佛所說，所以說『一』。進入實觀（True Contemplation）的途徑不同，所以說『四』；四種觀行都趨向于真實，所以說『一』。將四門視為理論，所以說『四』；以理來應合四門，所以說『一』。此教認為生死就是涅槃，教義上不狹隘；煩惱就是菩提，修行上不狹隘。然而此教的觀行取理難以恰當，稱為理論上的狹隘。如果依據經文『唯有一門而復狹小』，正是說教義和修行之門，取理不恰當，所以說是狹隘。
現在拓展開一句，處處不同，怎麼可以固執地守著一句話呢？如果懂得這個意思，粗妙自然就明白了。
二、根據諸門來判斷粗妙，首先說明三藏教（Tripitaka Teaching，佛教經、律、論三藏的教義）的四門都是能通達的，執著於四門都會被阻塞，成就或破壞粗妙，沒有優劣之分。這樣就不能片面地判斷。如果從法（Dharma，佛教術語，指佛法）的角度來說，『有』則附和世俗，入道則笨拙；『空』則靠近真理，入道則巧妙。所以《釋論》（Commentary，佛教論著的註釋）說：『為鈍根的人說生空（Emptiness of Existence），為利根的人說法空（Emptiness of Phenomena）。』就是這個意思。『亦有亦無』門，相對於前面來說是巧妙的，相對於後面來說是笨拙的，『非有非無』門則是巧妙的。《大論》（Great Treatise，佛教論著）說：『半有半無的人，稱為鈍人。』這是根據四門法來判斷粗妙。現在根據根性的適宜程度，如果適合『有』門，『有』門就成就，三門就破壞。如果適合『無』門，『無』門就成就，三門就破壞。乃至第四門也是如此。如果就一門都能得到四悉檀（Fourfold Basis，佛教術語，指四種利益），都稱為成就；失去四悉檀，都稱為破壞。還是就一門來說，符合慾望就是得到，違背情理就是失去；適合的就是得到，不適合的就是失去；治療疾病就是得到，不
【English Translation】 Therefore, it is said 'one'. Following what is observed, it is said 'four'; when the observing wisdom meets what is observed, it is said 'one'. Considering that Samsara (生死, Saṃsāra, cycle of birth and death) is not identical to Nirvana (涅槃, Nirvāṇa, the state of liberation), the teaching is narrow; considering that afflictions are not identical to Bodhi (菩提, Bodhi, enlightenment), the practice is narrow. Teaching and practice that are difficult to grasp appropriately are called theoretically narrow.
The four gates of the Perfect Teaching (圓教, Yuán Jiào, one of the Buddhist schools) are also like this, accommodating four types of capacities, so it is said 'four'; all are spoken by the Buddha, so it is said 'one'. Entering into True Contemplation (實觀, Shí Guān) differs, so it is said 'four'; the four contemplations move towards reality, so it is said 'one'. Taking the gates as theory, so it is said 'four'; using the principle to respond to the gates, so it is said 'one'. This teaching considers that Samsara is identical to Nirvana, the teaching is not narrow; afflictions are identical to Bodhi, the practice is not narrow. However, the contemplation of this teaching is difficult to grasp appropriately, and the theory is called narrow. If according to the scripture 'There is only one gate, yet it is narrow', it is precisely saying that the gate of teaching and practice, grasping the principle inappropriately, is why it is called narrow.
Now, expanding a single phrase, it is different everywhere, how can one rigidly adhere to a single sentence? If you understand this meaning, the coarse and subtle will naturally become clear.
Two, judging the coarse and subtle based on the gates, first clarify that the four gates of the Tripitaka Teaching (三藏教, Sānzàng Jiào, the teachings of the three baskets of Buddhist scriptures) are all capable of leading to understanding, but clinging to the four gates will obstruct them all, accomplishing or destroying the coarse and subtle, without superior or inferior distinctions. In this case, one cannot judge partially. If speaking from the perspective of Dharma (法, Dharma, Buddhist teachings), 'existence' aligns with the mundane, and entering the path is clumsy; 'emptiness' approaches the truth, and entering the path is skillful. Therefore, the Commentary (釋論, Shì Lùn) says: 'For those with dull faculties, explain the emptiness of existence (生空, Shēng Kōng); for those with sharp faculties, explain the emptiness of phenomena (法空, Fǎ Kōng).' This is the meaning. The gate of 'both existence and non-existence' is skillful compared to the former, but clumsy compared to the latter, while the gate of 'neither existence nor non-existence' is skillful. The Great Treatise (大論, Dà Lùn) says: 'Those who are half existence and half non-existence are called dull people.' This is judging the coarse and subtle based on the four gates of Dharma. Now, based on the suitability of the faculties, if the 'existence' gate is suitable, the 'existence' gate is accomplished, and the three gates are destroyed. If the 'non-existence' gate is suitable, the 'non-existence' gate is accomplished, and the three gates are destroyed. And so on for the fourth gate. If all four benefits (四悉檀, Sì Xīdān, Fourfold Basis) can be obtained through one gate, it is called accomplishment; losing the four benefits is called destruction. Still speaking of one gate, fulfilling desires is obtaining, going against feelings is losing; being suitable is obtaining, not being suitable is losing; curing illness is obtaining, not
治病為失；見第一義為得，不見第一義為失。傳有成壞，約此得論粗妙也。又，約十觀判粗妙者，觀因緣境正為得，境邪僻為失；發真正心為得，不爾為失；安心得所為得，安心不調為失；破法遍為得，不遍為失；知通塞為得，不知通塞為失；乃至順道法愛不生為得，順道法愛生為失。若一門十法成就，則此門為妙，余門為粗。若余門十法成就，此門不成就，則此為粗，余門為妙(云云)。
通四門粗妙者，通理唯一，一不可說，有何形比粗妙可論？就赴機說門，不無優劣，判四門深淺，如三藏中說。又約一一門，若說會四悉檀機，名之為妙；若乖四機，名之為粗。若於一一門十觀修行，句句得所，名之為妙；句句失所，名之為粗。粗故四邊火所燒，不得入清涼池；異此者名之為妙也。
別四門粗妙者，若論法相，有門附事故為粗，空門傍理故為妙；空門單理故為粗，亦空亦有門兩通故為妙；亦空亦有兩存故為粗，非空非有門兩舍故為妙。若約根緣則不如是，有門稱欲故為妙，三門不稱欲故為粗；有門是宜故為妙，三門非宜故為粗；有門對惡故為妙，三門非對故為粗；有門見第一義故為妙，三門不見第一義故為粗。餘三門亦如是。
又，識有門真善妙色之境者，名鎮頭迦；不識境故名迦羅迦。正發
【現代漢語翻譯】 現代漢語譯本： 把治病當作失去，見到第一義（paramārtha，最高真理）當作得到，見不到第一義當作失去。傳承有成就和敗壞，根據這個可以討論粗妙。另外，根據十種觀法來判斷粗妙，觀察因緣境界正確為得到，境界邪僻為失去；發起真正的心為得到，否則為失去；安心於所得之處為得到，安心不調和為失去；破除法執周遍為得到，不周遍為失去；知道通達與阻塞為得到，不知道通達與阻塞為失去；乃至順應正道的法愛不生起為得到，順應正道的法愛生起為失去。如果一門十法成就，那麼這門為妙，其餘門為粗。如果其餘門十法成就，這門不成就，那麼這門為粗，其餘門為妙（等等）。
通達四門粗妙的道理，通達的道理只有一個，這一個道理不可說，有什麼形狀可以用來比較粗妙呢？就應機說法而言，不無優劣，判斷四門的深淺，如三藏中所說。另外，就每一門而言，如果說法契合四悉檀（catuḥ-siddhānta，四種成就），稱之為妙；如果違背四悉檀，稱之為粗。如果在每一門用十觀修行，句句得當，稱之為妙；句句不得當，稱之為粗。因為粗的緣故被四邊之火所燒，不得進入清涼池；與此相反的稱之為妙。
分別四門粗妙的道理，如果討論法相，有門執著於事相所以為粗，空門靠近真理所以為妙；空門執著于空理所以為粗，亦空亦有門兩者兼顧所以為妙；亦空亦有門兩者都存在所以為粗，非空非有門兩者都捨棄所以為妙。如果根據根器和因緣則不是這樣，有門契合眾生的慾望所以為妙，其餘三門不契合眾生的慾望所以為粗；有門適合眾生的根器所以為妙，其餘三門不適合眾生的根器所以為粗；有門對治眾生的惡行所以為妙，其餘三門不對治眾生的惡行所以為粗；有門見到第一義所以為妙，其餘三門見不到第一義所以為粗。其餘三門也是這樣。
另外，認識有門中真善妙色境界的人，名叫鎮頭迦（Jīvaka，名醫）；不認識境界的緣故名叫迦羅迦（kālaka，愚鈍之人）。正確地發起
【English Translation】 English version: Considering curing illness as loss; considering seeing the first principle (paramārtha, ultimate truth) as gain, and not seeing the first principle as loss. The transmission has success and failure; based on this, one can discuss the coarse and subtle. Furthermore, judging the coarse and subtle based on the ten contemplations: observing the causes and conditions of the realm correctly is gain, the realm being evil and perverse is loss; generating a truly genuine mind is gain, otherwise it is loss; settling the mind in the proper place is gain, the mind being unsettled is loss; breaking through the attachment to dharma completely is gain, not completely is loss; knowing what is unobstructed and obstructed is gain, not knowing what is unobstructed and obstructed is loss; and even not generating love for the dharma that accords with the path is gain, generating love for the dharma that accords with the path is loss. If one gate achieves the ten dharmas, then this gate is subtle, and the other gates are coarse. If the other gates achieve the ten dharmas, and this gate does not achieve them, then this gate is coarse, and the other gates are subtle (etc.).
Understanding the coarse and subtle of the four gates, the principle of understanding is only one, this one principle cannot be spoken of, what form can be used to compare the coarse and subtle? In terms of speaking according to the opportunity, there are advantages and disadvantages, judging the depth of the four gates, as described in the Tripiṭaka. Furthermore, in terms of each gate, if the teaching accords with the four siddhāntas (catuḥ-siddhānta, four accomplishments), it is called subtle; if it goes against the four siddhāntas, it is called coarse. If one cultivates the ten contemplations in each gate, and each phrase is appropriate, it is called subtle; each phrase being inappropriate, it is called coarse. Because of being coarse, one is burned by the fire of the four extremes, and cannot enter the cool pond; the opposite of this is called subtle.
Distinguishing the coarse and subtle of the four gates, if discussing the characteristics of dharmas, the gate of existence is attached to phenomena, so it is coarse, the gate of emptiness is close to the truth, so it is subtle; the gate of emptiness is attached to the principle of emptiness, so it is coarse, the gate of both emptiness and existence takes care of both, so it is subtle; the gate of both emptiness and existence has both existing, so it is coarse, the gate of neither emptiness nor existence abandons both, so it is subtle. If based on the faculties and conditions of beings, it is not like this, the gate of existence accords with the desires of beings, so it is subtle, the other three gates do not accord with the desires of beings, so they are coarse; the gate of existence is suitable for the faculties of beings, so it is subtle, the other three gates are not suitable for the faculties of beings, so they are coarse; the gate of existence counteracts the evil deeds of beings, so it is subtle, the other three gates do not counteract the evil deeds of beings, so they are coarse; the gate of existence sees the first principle, so it is subtle, the other three gates do not see the first principle, so they are coarse. The other three gates are also like this.
Furthermore, the one who recognizes the realm of true, good, and subtle colors in the gate of existence is called Jīvaka (Jīvaka, a famous doctor); because he does not recognize the realm, he is called Kālaka (kālaka, a dull person). Correctly generating
心故名鎮頭迦；不正發心名迦羅迦。安心定慧名鎮頭迦；不安二法名迦羅迦。破諸法遍名鎮頭迦；破法不遍名迦羅迦。善識通塞名鎮頭迦；不識通塞名迦羅迦。修三十七品名鎮頭迦；不修道品名迦羅迦。善解對治名鎮頭迦；不善對治名迦羅迦。善知次位名鎮頭迦；不識次位名迦羅迦。安忍不動名鎮頭迦；不能安忍名迦羅迦。無順道愛名鎮頭迦；順道愛起名迦羅迦。迦羅迦果則有九分，鎮頭迦果才有一分。若十觀成就，則十分鎮頭，十觀皆妙。若九分迦羅，迦羅則粗；一分鎮頭，鎮頭則妙。疊華千斤，不如真金一兩，故約此判粗妙也。有門既爾，餘三門亦如是。
圓教四門者，則皆妙無粗。何者？有門為法界，攝一切法不可思議，即是一切法，況復三門！空門即是法界，攝一切法，況復三門！餘二亦如是，法相平等，無復優劣。若爾則無四門之異，但因順根機，赴緣四說，如四指指一月，月一指四。何者？此由眾生世世習此四門，因以成性，昔四門中推理，欲翻無明，即成慧根性。昔四門中修善，欲翻惡業，即成福德根性，福慧因緣，感今名、色、觸、受，各于本習而起愛取，是為十法，成圓性眾生。欲樂不同，宜治有異，佛智明鑑，照機無差。以世界悉檀赴四性慾，說此四門；以為人悉檀生四善；以對治悉檀治
【現代漢語翻譯】 現代漢語譯本：心正故名為鎮頭迦（指心正之人）；不正發心名為迦羅迦（指心邪之人）。安心於禪定和智慧名為鎮頭迦；不安於二法名為迦羅迦。通達一切法名為鎮頭迦；通達法不全面名為迦羅迦。善於識別通達與阻塞名為鎮頭迦；不善於識別通達與阻塞名為迦羅迦。修習三十七道品名為鎮頭迦；不修習道品名為迦羅迦。善於理解對治之法名為鎮頭迦；不善於對治名為迦羅迦。善於瞭解次第位階名為鎮頭迦；不瞭解次第位階名為迦羅迦。安忍不動名為鎮頭迦；不能安忍名為迦羅迦。沒有順道的貪愛名為鎮頭迦；順道的貪愛生起名為迦羅迦。迦羅迦的果報有九分，鎮頭迦的果報才有一分。如果十觀成就，那麼十分都是鎮頭，十觀都精妙。如果九分是迦羅，迦羅就粗糙；一分是鎮頭，鎮頭就精妙。堆疊一千斤花，不如一兩真金，所以用這個來判斷粗妙。有門既然如此，其餘三門也是這樣。 圓教的四門，都是精妙而沒有粗糙的。為什麼呢？有門即是法界，攝持一切法，不可思議，即是一切法，何況其餘三門！空門即是法界，攝持一切法，何況其餘三門！其餘二門也是這樣，法相平等，沒有優劣之分。如果這樣，就沒有四門的區別，只是因為順應根機，應緣而有四種說法，如同四根手指指向一個月亮，月亮只有一個，手指有四個。為什麼呢？這是由於眾生世世代代習慣於這四門，因此形成了習性，過去在四門中推理，想要翻轉無明，就成了智慧的根性。過去在四門中修善，想要翻轉惡業，就成了福德的根性，福慧因緣，感得如今的名、色、觸、受，各自在本來的習性中生起愛和取，這就是十法，成就了圓性眾生。由於慾望和喜好不同，適宜的對治方法也不同，佛的智慧明鑑，照見根機沒有差別。用世界悉檀來適應四種威儀，說這四門；用為人悉檀來產生四種善；用對治悉檀來對治
【English Translation】 English version: A correct mind is called a Jentoujia (referring to a person with a correct mind); an incorrect mind is called a Jialuojia (referring to a person with an evil mind). A mind settled in meditation and wisdom is called a Jentoujia; a mind unsettled in these two dharmas is called a Jialuojia. Comprehending all dharmas is called a Jentoujia; comprehending dharmas incompletely is called a Jialuojia. Being good at discerning what is unobstructed and obstructed is called a Jentoujia; not being good at discerning what is unobstructed and obstructed is called a Jialuojia. Cultivating the Thirty-Seven Limbs of Enlightenment is called a Jentoujia; not cultivating the Limbs of Enlightenment is called a Jialuojia. Being good at understanding the methods of counteracting afflictions is called a Jentoujia; not being good at counteracting afflictions is called a Jialuojia. Being good at knowing the sequential stages is called a Jentoujia; not knowing the sequential stages is called a Jialuojia. Being steadfast and unmoving in patience is called a Jentoujia; not being able to be patient is called a Jialuojia. Having no attachment to the path is called a Jentoujia; attachment to the path arising is called a Jialuojia. The result of a Jialuojia has nine parts, while the result of a Jentoujia only has one part. If the Ten Contemplations are accomplished, then all ten parts are Jentou, and the Ten Contemplations are all exquisite. If nine parts are Jialuo, then Jialuo is coarse; if one part is Jentou, then Jentou is exquisite. Piling up a thousand pounds of flowers is not as good as one ounce of true gold, so this is used to judge coarseness and exquisiteness. Since the 'Existence' gate is like this, the other three gates are also like this. The Four Gates of the Perfect Teaching are all exquisite and without coarseness. Why? The 'Existence' gate is the Dharmadhatu (realm of reality), encompassing all dharmas, inconceivable, and is all dharmas, let alone the other three gates! The 'Emptiness' gate is the Dharmadhatu, encompassing all dharmas, let alone the other three gates! The other two gates are also like this, the characteristics of dharmas are equal, without superiority or inferiority. If so, then there is no difference between the Four Gates, but it is only because they accord with the capacities of beings and respond to conditions that there are four teachings, like four fingers pointing to one moon, the moon is one, and the fingers are four. Why? This is because beings have been accustomed to these Four Gates for lifetimes, and thus they have become habits. In the past, reasoning within the Four Gates, wanting to overturn ignorance, became the root nature of wisdom. In the past, cultivating goodness within the Four Gates, wanting to overturn evil karma, became the root nature of merit and virtue. The causes and conditions of merit and wisdom bring about the present name, form, contact, and sensation, each arising from its original habit, these are the Ten Dharmas, accomplishing beings of perfect nature. Because desires and preferences are different, the appropriate methods of counteraction are also different. The Buddha's wisdom is clear and discerning, seeing the capacities of beings without error. Using the Worldly Truth to adapt to the four kinds of deportment, speaking of these Four Gates; using the Truth Suited to Individuals to generate four kinds of goodness; using the Truth of Counteraction to counteract
其四執；以第一義悉檀令四人見理。無此四緣，佛不說法。緣既不一，略言其四，皆是正直舍方便，但說無上道。門相圓融，四門皆妙。
此就教門，更判粗妙。何者？若不得四悉檀意，諸論諍競，誰能融通？如地論有南北二道，加復攝大乘興，各自謂真，互相排斥，令墮負處，若不得意，四門俱失。但圓門融凈，教尚虛玄，銷釋經論，何競不息？若欲入道，何門不通？悟理之時，豈應存四？修行之時，豈應有塞？但四塞有輕重。別教門隔，悟者無乖，未悟成諍，其執大重，譬如鈍馬，痛手乃去。圓門虛玄，未悟之時，其執則輕，譬如快馬，見鞭影即去。如此輕執，若未得第一義益，不失三悉檀利。故論云：是四悉檀，皆實不虛。何者？世界故實，乃至見第一故實。雖俱是實，實有深淺，亦俱是虛。何者？如有門說世界悉檀，於樂欲是實，于余則虛；有門生善為實，于余則虛；有門破惡為實，于余則虛；有門見第一義為實，于余則虛。乃至三門亦如是。有門三悉檀於世界故實，于第一義則虛；一悉檀于第一義故實，於世界則虛；實故為妙，虛故為粗，廣作(云云)。
若以此粗妙約五味者，乳教有八門，四粗四妙，所通俱妙也。酪教四門為粗，理亦是粗。生蘇則十六門，十二門是粗，四門是妙；兩所通為
【現代漢語翻譯】 現代漢語譯本： 四種執著；用第一義悉檀（Paramārtha-siddhānta，最高真理的成就）使四種人見到真理。沒有這四種因緣，佛陀不會說法。因緣既然不是單一的，簡略地說有四種，都是正直地捨棄方便法門，只說無上的佛道。法門之間圓融無礙，四種法門都非常精妙。
這是就教法法門而言，進一步判別粗妙。為什麼這樣說呢？如果不能領會四悉檀（catuḥ-siddhānta，四種成就）的意義，各種論爭就會不斷，誰能調和融通呢？比如《地論》有南北二道之分，加上《攝大乘論》的興起，各自認為自己是真理，互相排斥，使對方處於失敗的境地。如果不能領會四悉檀的意義，四種法門都會失去作用。只有圓融的法門清凈，教義尚且虛玄，消解經論，什麼爭論不能停止呢？如果想要入道，什麼法門不能通達呢？領悟真理的時候，怎麼應該還存在四種執著呢？修行的時候，怎麼應該有阻塞呢？但是四種阻塞有輕重之分。別教的法門有隔閡，悟道的人沒有乖離，沒有悟道的人就會產生爭論，這種執著非常嚴重，譬如遲鈍的馬，鞭打得很痛才會前進。圓融的法門虛玄，沒有悟道的時候，這種執著就輕微，譬如快速的馬，看到鞭子的影子就會前進。如此輕微的執著，如果沒有得到第一義悉檀的利益，也不會失去三種悉檀的利益。所以論中說：『這四種悉檀，都是真實的，不是虛假的。』為什麼這樣說呢？因為世界悉檀（lokasiddhānta，世界成就）是真實的，乃至見到第一義悉檀也是真實的。雖然都是真實的，但真實有深淺之分，也都是虛假的。為什麼這樣說呢？比如有的法門說世界悉檀，對於喜歡世俗快樂的人來說是真實的，對於其他人來說是虛假的；有的法門說生善悉檀（pratipakṣa-siddhānta，對治成就）是真實的，對於其他人來說是虛假的；有的法門說破惡悉檀（vyākaraṇa-siddhānta，記別成就）是真實的，對於其他人來說是虛假的；有的法門說見到第一義悉檀是真實的，對於其他人來說是虛假的。乃至三種悉檀也是這樣。有的法門認為三種悉檀在世界悉檀方面是真實的，在第一義悉檀方面是虛假的；一種悉檀在第一義悉檀方面是真實的，在世界悉檀方面是虛假的；真實所以精妙，虛假所以粗略，廣泛地闡述（省略）。
如果用這種粗妙來比喻五味，乳教有八種法門，四種粗，四種妙，所通達的都是精妙的。酪教四種法門是粗的，理也是粗的。生蘇則有十六種法門，十二種法門是粗的，四種法門是妙的；兩種所通達的為……
【English Translation】 English version: Four attachments; using the Paramārtha-siddhānta (the ultimate attainment of truth) to enable four types of people to see the truth. Without these four conditions, the Buddha would not preach the Dharma. Since the conditions are not singular, briefly speaking, there are four, all of which are honestly abandoning expedient means and only speaking of the supreme Buddha-path. The aspects of the teachings are perfectly harmonious, and all four doors are wonderful.
This is in terms of the teaching methods, further distinguishing between the coarse and the subtle. Why is this so? If one does not understand the meaning of the catuḥ-siddhānta (four attainments), various debates and disputes will arise, and who can reconcile and harmonize them? For example, the Treatise on the Stages of the Earth has two paths, the Northern and Southern, and with the rise of the Compendium on the Great Vehicle, each claims to be the truth, mutually rejecting each other, causing the other to fall into a losing position. If one does not understand the meaning of the four siddhāntas, all four doors will lose their function. Only the perfect and harmonious door is pure, and the teachings are still profound and subtle. If one can resolve the scriptures and treatises, what disputes cannot be stopped? If one wants to enter the path, what door cannot be accessed? When one realizes the truth, how should one still hold onto the four attachments? When one is practicing, how should there be any obstructions? However, the four obstructions have varying degrees of severity. The teachings of the Separate Teaching have barriers; those who are enlightened have no discrepancies, while those who are not enlightened will create disputes. This attachment is very serious, like a dull horse that only moves when whipped painfully. The perfect and profound door is subtle; when one is not enlightened, the attachment is light, like a fast horse that moves at the sight of the whip's shadow. With such light attachment, even if one does not obtain the benefit of the Paramārtha-siddhānta, one does not lose the benefits of the three siddhāntas. Therefore, the treatise says: 'These four siddhāntas are all real and not false.' Why is this so? Because the lokasiddhānta (worldly attainment) is real, and even seeing the Paramārtha-siddhānta is real. Although all are real, the reality has varying degrees of depth, and all are also false. Why is this so? For example, some teachings say that the lokasiddhānta is real for those who like worldly pleasures, but false for others; some teachings say that the pratipakṣa-siddhānta (antidotal attainment) is real, but false for others; some teachings say that the vyākaraṇa-siddhānta (declarative attainment) is real, but false for others; some teachings say that seeing the Paramārtha-siddhānta is real, but false for others. Even the three siddhāntas are the same. Some teachings believe that the three siddhāntas are real in terms of the lokasiddhānta, but false in terms of the Paramārtha-siddhānta; one siddhānta is real in terms of the Paramārtha-siddhānta, but false in terms of the lokasiddhānta; reality is therefore wonderful, and falsity is therefore coarse, extensively explained (omitted).
If we use this coarse and subtle to compare the five flavors, the Milk Teaching has eight doors, four coarse and four subtle, and what they lead to is all wonderful. The Curd Teaching's four doors are coarse, and the principle is also coarse. The Raw Butter then has sixteen doors, twelve doors are coarse, and four doors are subtle; the two that are led to are...
粗，兩所通為妙。熟蘇有十二門，八門是粗；四門是妙。一理為粗，一理為妙。法華四門為妙，一理亦妙。諸聲聞人前來，門理俱粗，至此法華門理融妙。菩薩不定，或於方等般若門理融妙；極鈍者，同二乘也。涅槃有十六門，十二門粗，四門為妙，所通俱妙。何者？前來諸門，粗妙各通，猶存權理。涅槃不爾，一切諸法中，悉有安樂性，是諸眾生皆有佛性，無復權理，但一妙理，而更存粗門，為妙理方便，皆明入實。如梵志問云：因無常故，果云何常？佛反質答(云云)。故知如百川總海，諸門會實，實理要急，是故須融；接引鈍根，存粗方便。法華折伏破權門理，如金沙大河，無復回曲。涅槃攝受，更許權門，各為因緣，存廢有異。然金沙百川，歸海不別(云云)。
四、開粗門顯妙門者。
問：
《中論》先明摩訶衍門，后明二乘門。今何意先明小門，后明大門？
答：
《中論》為時人見成病，先以大蕩，后示入真之門。今經無復見病，但住草菴，須開方便門，示圓實相，故先列小門，次明大門。開破適時，各有其美。
若法華后教，不俟更開，法華前教，或門、理已入妙者，更何所開？或門、理雖妙，而人未妙。門、理妙者，亦不須開；若門、若理、若人未妙者，今
【現代漢語翻譯】 現代漢語譯本： 粗，兩種所通達的境界分別為粗妙。譬如，熟蘇有十二個門，其中八個門是粗的；四個門是妙的。一種道理可以被認為是粗的，也可以被認為是妙的。《法華經》的四個門是妙的，一理也是妙的。諸位聲聞人前來，門和理都是粗的，到了《法華經》這裡，門和理就融合爲妙。菩薩不一定，或許在方等般若的門和理上就融合爲妙了；極鈍根的人，和二乘人一樣。涅槃有十六個門，十二個門是粗的，四個門是妙的，所通達的境界都是妙的。為什麼呢？因為前面所說的各個門，粗妙各自通達，還存有權宜之理。涅槃不是這樣，一切諸法中，都具有安樂的自性，一切眾生都具有佛性，不再有權宜之理，只有一種妙理，但仍然保留粗門，作為妙理的方便，都是爲了闡明進入實相。例如梵志問道：因為無常的緣故，果又怎麼會是常呢？佛反過來質問他（云云）。所以知道就像百川匯入大海，各個門都匯歸於實相，實理是最重要的，所以需要融合；爲了接引鈍根的人，保留粗的方便。《法華經》折伏破除權門權理，就像金沙大河，不再有回曲。涅槃攝受一切，允許權門存在，各自作為因緣，存廢有所不同。然而金沙和百川，歸入大海后就沒有區別了（云云）。
四、開啟粗門，顯現妙門。
問：
《中論》先闡明摩訶衍門（Mahayana, 大乘），后闡明二乘門（指聲聞乘和緣覺乘）。現在為什麼先闡明小門，后闡明大門？
答：
《中論》是爲了對治當時人們的見解上的弊病，先用大乘來盪滌，然後指示進入真理之門。現在這部經沒有這種見解上的弊病，只是安住在草菴之中，需要開啟方便門，顯示圓滿實相，所以先列出小門，再闡明大門。開啟和破除要適應時機，各有其美。
如果《法華經》之後的教法，不需要再開啟；《法華經》之前的教法，或者門和理已經進入妙境的，還需要開啟什麼呢？或者門和理雖然是妙的，但是人還沒有達到妙境。門和理是妙的，也不需要開啟；如果門、理、人都沒有達到妙境的，現在就應該開啟。
【English Translation】 English version: 'Coarse' and 'subtle' are the two ways of understanding. For example, in clarified butter, there are twelve gates, eight of which are coarse, and four of which are subtle. One principle can be considered coarse, and another can be considered subtle. The four gates of the Lotus Sutra are subtle, and the one principle is also subtle. When Shravakas (hearers) come forward, both the gate and the principle are coarse. But when they reach the Lotus Sutra, the gate and the principle merge into subtlety. Bodhisattvas (enlightenment beings) are not fixed; perhaps in the gates and principles of the Vaipulya (extensive) and Prajna (wisdom) teachings, they merge into subtlety. The extremely dull are the same as the two vehicles (Shravakas and Pratyekabuddhas). Nirvana has sixteen gates, twelve of which are coarse, and four of which are subtle, but what is attained is all subtle. Why? Because the previous gates, coarse and subtle each attain, still retain expedient principles. Nirvana is not like this; in all dharmas (teachings), there is the nature of peace and happiness, and all beings have Buddha-nature (the potential to become a Buddha). There are no more expedient principles, but only one subtle principle, yet the coarse gates are still retained as a convenience for the subtle principle, all to clarify entering reality. For example, a Brahmin asked: 'Because of impermanence, how can the result be permanent?' The Buddha questioned him in return (etc.). Therefore, know that just as hundreds of rivers flow into the sea, all gates converge on reality. The principle of reality is most important, so it needs to be integrated; to receive those of dull faculties, coarse expedients are retained. The Lotus Sutra subdues and breaks the expedient gates and principles, like the golden sand river, with no more bends. Nirvana accepts all, allowing expedient gates to exist, each as a cause and condition, with differences in retention and abandonment. However, the golden sand and hundreds of rivers, upon entering the sea, are no different (etc.).
- Opening the Coarse Gates and Revealing the Subtle Gates.
Question:
The Madhyamaka-karika (Treatise on the Middle Way) first elucidates the Mahayana (Great Vehicle) gate, and then elucidates the two vehicles' gates (referring to the Shravaka vehicle and the Pratyekabuddha vehicle). Why now elucidate the small gates first, and then the great gates?
Answer:
The Madhyamaka-karika is to cure the ingrained diseases of the people of that time, first using the Great Vehicle to cleanse, and then indicating the gate to enter truth. Now this sutra has no such ingrained diseases, but dwells in a grass hut, needing to open expedient gates, revealing the perfect reality, so it first lists the small gates, and then elucidates the great gates. Opening and breaking are appropriate to the time, each having its own beauty.
If it is the teachings after the Lotus Sutra, there is no need to open further; for the teachings before the Lotus Sutra, or if the gate and principle have already entered subtlety, what more needs to be opened? Or if the gate and principle are subtle, but the person has not yet reached subtlety. If the gate and principle are subtle, there is no need to open; if the gate, principle, and person have not reached subtlety, then now it should be opened.
當開。謂開一切愛見、煩惱即是菩提，故云：「觀一切法空如實相。」開一切生死即是涅槃，故云：「世間相常住。」開一切凡人即是妙人，故云：「一切眾生皆是吾子。」開一切愛見言教即是佛法，故云：「若說俗間經書，治生產業，皆與實相不相違背。」開一切眾生即是妙理，故云：「為令眾生開佛知見，示、悟、入等，亦復如是。」開一切小乘法即是妙法，故云：「決了聲聞法，是諸經之王。」開一切聲聞教，故云：「佛昔于菩薩前毀訾聲聞，然佛實以大乘而見教化。」開一切聲聞行即是妙行，故云：「汝等所行是菩薩道。」開一切聲聞理即是妙理，故云：「開方便門，示真實相。」開諸菩薩未被妙者，今皆得圓，故云：「菩薩聞是法，疑網悉已除。」
別教有一種菩薩，三藏亦一種菩薩，通教一種菩薩，未決了者，今皆開顯。若門若理，無不入妙，是名開權顯實，決粗令妙也(云云)。
○第五、實相為諸經作體，更為五：一、今經之體種種異名。二、諸經體種種異名。三、傍正料簡。四、此彼料簡。五、粗妙開粗顯妙。
一、此經體名，前後同異者，〈序品〉云：「今佛放光明，助發實相義。」又云：「諸法實相義，已為汝等說。」〈方便品〉廣說中雲：「諸佛一大事因緣，開佛知見」
【現代漢語翻譯】 現代漢語譯本： 所謂『開』，是指開啟一切愛見、煩惱，這便是菩提（bodhi，覺悟），所以說：『觀察一切法空，才是真實的相狀。』開啟一切生死，這便是涅槃（nirvana，寂滅），所以說：『世間的相是常住的。』開啟一切凡人，這便是妙人，所以說：『一切眾生都是我的孩子。』開啟一切愛見言教，這便是佛法，所以說：『如果說世俗間的經書，治理生產的行業，都與實相不相違背。』開啟一切眾生，這便是妙理，所以說：『爲了讓眾生開啟佛的知見，示、悟、入等等，也是這樣。』開啟一切小乘法，這便是妙法，所以說：『決斷了聲聞法，是諸經之王。』開啟一切聲聞教，所以說：『佛過去在菩薩面前批評聲聞，然而佛實際上是用大乘來教化。』開啟一切聲聞行，這便是妙行，所以說：『你們所行的是菩薩道。』開啟一切聲聞理，這便是妙理，所以說：『開啟方便之門，顯示真實之相。』開啟那些尚未被妙法開啟的菩薩，現在都得以圓滿，所以說：『菩薩聽聞此法，疑慮和迷惑都已消除。』 別教有一種菩薩，三藏教也有一種菩薩，通教也有一種菩薩，那些尚未決斷了悟的，現在都得以開顯。無論是門還是理，沒有不進入妙法的，這叫做開權顯實，決粗令妙。 第五、實相作為諸經的本體，又分為五點：一、此經的本體有種種不同的名稱。二、諸經的本體有種種不同的名稱。三、旁證和正證的辨析。四、此經和彼經的辨析。五、開啟粗略，顯示精妙。 一、此經本體的名稱，前後相同和不同的地方，在《序品》中說：『現在佛放光明，幫助闡發實相的意義。』又說：『諸法的實相意義，已經為你們說了。』在《方便品》的廣說中說：『諸佛的一大事因緣，是開啟佛的知見。』
【English Translation】 English version: 'Opening' means to open up all attachments, views, and afflictions, which is Bodhi (bodhi, enlightenment). Therefore, it is said: 'Observing all dharmas as empty is the true aspect.' Opening up all birth and death is Nirvana (nirvana, cessation), so it is said: 'The aspect of the world is permanent.' Opening up all ordinary people is the wonderful person, so it is said: 'All sentient beings are my children.' Opening up all teachings of attachment and views is the Buddha-dharma, so it is said: 'If one speaks of worldly scriptures and industries of production, they are not contrary to the true aspect.' Opening up all sentient beings is the wonderful principle, so it is said: 'In order to enable sentient beings to open the Buddha's knowledge and vision, showing, awakening, entering, and so on, are also like this.' Opening up all Hinayana (small vehicle) teachings is the wonderful Dharma, so it is said: 'Deciding the Sravaka (voice-hearer) Dharma is the king of all sutras.' Opening up all Sravaka teachings, so it is said: 'In the past, the Buddha criticized Sravakas in front of Bodhisattvas, but in reality, the Buddha used the Mahayana (great vehicle) to teach and transform.' Opening up all Sravaka practices is the wonderful practice, so it is said: 'What you practice is the Bodhisattva path.' Opening up all Sravaka principles is the wonderful principle, so it is said: 'Opening the door of expedient means, revealing the true aspect.' Opening up those Bodhisattvas who have not yet been opened by the wonderful Dharma, now all are able to attain perfection, so it is said: 'Bodhisattvas who hear this Dharma, all doubts and confusions are eliminated.' The Separate Teaching has one kind of Bodhisattva, the Tripitaka Teaching also has one kind of Bodhisattva, and the Common Teaching has one kind of Bodhisattva. Those who have not yet resolved and understood are now all revealed. Whether it is the door or the principle, there is nothing that does not enter the wonderful Dharma. This is called opening the provisional and revealing the real, resolving the coarse and making it wonderful. Fifth, the true aspect is the substance of all sutras, and it is further divided into five points: 1. The substance of this sutra has various different names. 2. The substance of various sutras has various different names. 3. Analysis of collateral and direct evidence. 4. Analysis of this sutra and other sutras. 5. Opening the coarse and revealing the subtle. 1. The names of the substance of this sutra, the similarities and differences before and after, in the 'Introduction Chapter' it says: 'Now the Buddha emits light, helping to elucidate the meaning of the true aspect.' It also says: 'The meaning of the true aspect of all dharmas has already been spoken for you.' In the extensive explanation in the 'Expedient Means Chapter,' it says: 'The one great cause and condition of all Buddhas is to open the Buddha's knowledge and vision.'
、「無上道」、「實相印」等。〈譬喻〉中，以「大車」譬一大乘。〈信解〉中名「付家業」。〈藥草〉中名「一切智地」、「最實事」。〈化城〉中名「實所」。〈授記〉中名「系珠」。〈法師〉中名秘密藏。〈寶塔〉中名「平等大慧」。〈安樂行〉中名「實相」。〈壽量〉中名「非如非異」。〈神力品〉中「秘要之藏」。〈妙音〉中名「普現色身三昧」。〈觀音〉中名「普門」。〈勸發〉中名「殖眾德本」。
如是等異名不同，其義亦異；理極真實，以實為相，故名「實相」。靈知寂照，名「佛知見」。三世諸佛唯用此自行化他，故言「大事因緣」。虛通名「道」。正定諸法名「實相印」。運載名「乘」。成辦佛事名「家業」。一切所依，故名「智地」。諸法之元，故名「寶所」。圓妙難思，故言「寶珠」。無所積聚而含眾法，名「秘藏」。秘要通達無礙，名「平等大慧」。遮於二邊，名「非如非異」。妙色自在，故言「普現三昧」。入實之由，故名「普門」。諸法由生，故言「德本」。如是名義差別，體即實相，已如上說(云云)。
二、諸經之體種種異名者。
問：
《釋論》云：「無實相印，是魔所說。」今談實相可用為體，余經不爾，應是魔說？
答：
不然。諸
【現代漢語翻譯】 現代漢語譯本 『無上道』（至高無上的道路）、『實相印』（真實不虛的印記）等。《譬喻品》中，用『大車』比喻大乘（Mahayana）。《信解品》中稱為『付家業』（交付家業）。《藥草喻品》中稱為『一切智地』（通達一切智慧的境界）、『最實事』（最真實的事情）。《化城喻品》中稱為『實所』（真實的處所）。《授記品》中稱為『系珠』（衣內所繫的寶珠）。《法師品》中稱為秘密藏（秘密的寶藏）。《寶塔品》中稱為『平等大慧』（平等而廣大的智慧）。《安樂行品》中稱為『實相』（真實不虛的相）。《壽量品》中稱為『非如非異』（既不是相同也不是相異）。《神力品》中是『秘要之藏』（秘密重要的寶藏）。《妙音菩薩品》中稱為『普現色身三昧』（普遍顯現各種色身的三昧）。《觀世音菩薩普門品》中稱為『普門』（普遍通達的法門）。《勸發品》中稱為『殖眾德本』（種植眾多功德的根本）。 像這樣等等不同的名稱，它們的意義也各不相同；但其理極度真實，以真實作為它的體相，所以稱為『實相』。靈明覺知而寂靜照耀，稱為『佛知見』（佛的知見）。過去、現在、未來三世諸佛都只是用這個來自行修持和教化他人，所以說『大事因緣』（重要的因緣）。虛空通達稱為『道』（道路）。正確地確定諸法的體性稱為『實相印』。運載眾生稱為『乘』（乘載）。成就辦理佛事稱為『家業』。一切所依止的基礎，所以稱為『智地』。諸法的本源，所以稱為『寶所』。圓滿微妙難以思議，所以稱為『寶珠』。沒有積聚卻包含眾多法，稱為『秘藏』。秘密重要的道理通達無礙，稱為『平等大慧』。遮止於斷常二邊，稱為『非如非異』。美妙的色身自在顯現，所以說『普現三昧』。進入實相的途徑，所以稱為『普門』。諸法由此而生，所以說『德本』。像這樣名稱和意義有所差別，但其本體就是實相，這些已經在上面說過了。 二、諸經的本體有種種不同的名稱。 問： 《大智度論》說：『沒有實相印，是魔所說的。』現在說實相可以作為本體，其他經典不是這樣，難道是魔說的嗎？ 答： 不是這樣的。各種
【English Translation】 English version 『Anuttara-bodhi』 (unsurpassed enlightenment), 『Reality Seal』 (the seal of true reality), etc. In the 『Parable』 chapter, the 『Great Cart』 is used as a metaphor for the Mahayana (Great Vehicle). In the 『Faith Understanding』 chapter, it is called 『Entrusting the Family Estate』. In the 『Herbs』 chapter, it is called 『Ground of Omniscience』 (the realm of all-knowing wisdom), 『Most Real Thing』. In the 『Imaginary City』 chapter, it is called 『Real Place』. In the 『Bestowal of Prophecy』 chapter, it is called 『Tied Jewel』. In the 『Teacher of the Law』 chapter, it is called Secret Treasure. In the 『Treasure Tower』 chapter, it is called 『Equal Great Wisdom』. In the 『Peaceful Practices』 chapter, it is called 『Reality』. In the 『Lifespan』 chapter, it is called 『Neither Such Nor Different』. In the 『Supernatural Powers』 chapter, it is the 『Treasure of Secrets』. In the 『Wonderful Sound』 chapter, it is called 『Samadhi of Universally Manifesting the Body』. In the 『Avalokitesvara』 chapter, it is called 『Universal Gate』. In the 『Encouragement』 chapter, it is called 『Planting Roots of Many Virtues』. Such different names have different meanings; however, the principle is extremely real, and reality is taken as its characteristic, hence it is called 『Reality』. Spiritual knowing and silent illumination is called 『Buddha Knowledge and Vision』 (the knowledge and vision of the Buddha). All Buddhas of the three times (past, present, and future) use this only to cultivate themselves and transform others, hence it is said 『Great Event and Condition』 (important cause and condition). Empty and unobstructed is called 『Path』 (the way). Correctly determining the nature of all dharmas is called 『Reality Seal』. Transporting beings is called 『Vehicle』 (carrier). Accomplishing Buddha-deeds is called 『Family Estate』. The basis of all reliance, hence it is called 『Ground of Wisdom』. The origin of all dharmas, hence it is called 『Treasure Place』. Complete, wonderful, and difficult to conceive, hence it is called 『Jewel』. Without accumulation yet containing many dharmas, it is called 『Secret Treasure』. Secret and important principles are unobstructed, hence it is called 『Equal Great Wisdom』. Obstructing the two extremes of permanence and annihilation, it is called 『Neither Such Nor Different』. Wonderful forms freely manifest, hence it is said 『Samadhi of Universal Manifestation』. The means of entering reality, hence it is called 『Universal Gate』. All dharmas arise from this, hence it is said 『Root of Virtue』. Such differences in names and meanings, but their substance is Reality, as has been said above. Two, the various different names for the substance of the sutras. Question: The Mahaprajnaparamita-sastra says: 『Without the Reality Seal, it is what the demons say.』 Now we say that Reality can be taken as the substance, but other sutras are not like this, should they be what the demons say? Answer: It is not like that. All
經異名，或真善妙色，或畢竟空，或如來藏，或中道等，種種異名不可具載，皆是實相別稱，悉是正印，各稱第一，由實印故也。若失此意，則非佛法，故言眾經體同也。
三、傍正料簡者，眾經半滿小大之殊，體有傍正。正即實相，傍即偏真。偏真或時含實相，實相或時帶偏真，而通稱實相。故《中論》云：「實相三人共得」，共得者，即偏真也。《大經》云：「聲聞之人，但見於空」，空即傍也。「智者見空及與不空」，不空即正也。此經云：「我等昔日同入法性」，法性即傍也。「今日安住實智中」，實智中即正也。小乘三法印此傍也；通教帶傍明正也；別、圓但明於正、不復論傍。
若約五味。乳唯論正。酪唯論傍。生蘇、熟蘇，傍正相兼帶。醍醐唯正。
又正實相多諸名字，約名字中復論傍正，《勝鬘》自性清凈為正，餘名為傍；《華嚴》以法身為正；《般若》以一切種智為正；《涅槃》以佛性為正；此經以實相一乘為正，餘名為傍。此則非傍非正論傍正，傍正悉是經體(云云)。
四、就彼此料簡，上約別、圓二法異名料簡；今更通就小大四句料簡：或名義體與此經同；或名義體與此經異；或名義與此經同而體異；或名義與此經異而體同。
三藏中若名體為實相者，此名
【現代漢語翻譯】 現代漢語譯本： 經文有不同的名稱，或者稱為真善妙色（指佛經所描述的真實、善良、美妙的境界），或者稱為畢竟空（指一切事物最終的空性），或者稱為如來藏（指眾生本具的佛性），或者稱為中道（指不偏不倚的真理）等等，各種不同的名稱無法全部列舉，這些都是實相（指事物的真實面貌）的別稱，都是正印（指符合真理的印證），各自被稱為第一，因為它們都印證了實相。如果失去了這個意義，那就不是佛法，所以說所有佛經的本體是相同的。 三、傍正料簡：各種佛經有半字教、滿字教、小乘、大乘的區別，其本體有傍（輔助）和正（主要）之分。正指的是實相，傍指的是偏真（不完全的真理）。偏真有時包含實相，實相有時帶有偏真，但都統稱為實相。《中論》說：『實相是三個人共同證得的』，這裡共同證得的，指的就是偏真。《大般涅槃經》說：『聲聞之人，只能見到空』，這裡的空就是傍。『智者能見到空和不空』，不空就是正。這部經說：『我們過去一同進入法性（指事物的本性）』，法性就是傍。『今天安住在實智中』，實智中就是正。小乘的三法印是傍；通教是帶著傍來闡明正；別教和圓教只是闡明正，不再論述傍。 如果按照五味來比喻。乳只論述正。酪只論述傍。生酥、熟酥，傍和正相互兼帶。醍醐只論述正。 另外，正實相有很多名字，在這些名字中又可以論述傍和正。《勝鬘經》以自性清凈為正，其餘的名字為傍。《華嚴經》以法身（指佛的真身）為正。《般若經》以一切種智（指佛的智慧）為正。《涅槃經》以佛性（指成佛的可能性）為正。這部經以實相一乘（指通往真理的唯一道路）為正，其餘的名字為傍。這就是用非傍非正來論述傍正，傍正都是經的本體。 四、就彼此料簡：上面是從別教和圓教兩種不同的名稱來料簡；現在更普遍地從小乘、大乘這四句來料簡：或者名稱、意義、本體與這部經相同；或者名稱、意義、本體與這部經不同；或者名稱、意義與這部經相同而本體不同；或者名稱、意義與這部經不同而本體相同。 在三藏（指經、律、論三部分）中，如果名稱和本體都是實相，那麼這個名稱
【English Translation】 English version: Different scriptures have different names, such as 'True, Good, Wonderful Form' (referring to the true, good, and wonderful realm described in the scriptures), 'Ultimate Emptiness' (referring to the ultimate emptiness of all things), 'Tathagatagarbha' (referring to the Buddha-nature inherent in all beings), or 'Middle Way' (referring to the unbiased truth), and so on. Various names cannot be fully listed; these are all different names for 'Reality' (referring to the true nature of things), all are 'Right Seals' (referring to the verification that conforms to the truth), each is called the first, because they all verify Reality. If this meaning is lost, then it is not the Buddha-dharma, so it is said that the essence of all scriptures is the same. Three, Differentiation of Subsidiary and Principal: Various scriptures have distinctions of partial and complete teachings, small and large vehicles, and their essence has subsidiary and principal aspects. The principal refers to Reality, and the subsidiary refers to partial truth (incomplete truth). Partial truth sometimes contains Reality, and Reality sometimes carries partial truth, but both are generally called Reality. The Madhyamaka-karika says: 'Reality is attained by three people together', here, 'attained together' refers to partial truth. The Mahaparinirvana Sutra says: 'Those of the Sravaka vehicle only see emptiness', here, emptiness is the subsidiary. 'The wise see both emptiness and non-emptiness', non-emptiness is the principal. This scripture says: 'In the past, we all entered the Dharmadhatu (the nature of things) together', Dharmadhatu is the subsidiary. 'Today, we dwell in Real Wisdom', Real Wisdom is the principal. The Three Dharma Seals of the Hinayana are subsidiary; the Common Teaching elucidates the principal with the subsidiary; the Distinct and Perfect Teachings only elucidate the principal and no longer discuss the subsidiary. If we use the Five Flavors as an analogy. Milk only discusses the principal. Curd only discusses the subsidiary. Raw butter and cooked butter, the subsidiary and principal are both combined. Ghee only discusses the principal. In addition, the principal Reality has many names, and among these names, we can again discuss the subsidiary and principal. The Srimala Sutra takes 'Self-Nature Purity' as the principal, and the remaining names as subsidiary. The Avatamsaka Sutra takes the Dharmakaya (the true body of the Buddha) as the principal. The Prajnaparamita Sutra takes 'All-Knowing Wisdom' as the principal. The Nirvana Sutra takes Buddha-nature (the possibility of becoming a Buddha) as the principal. This scripture takes 'Reality One Vehicle' (the only path to truth) as the principal, and the remaining names as subsidiary. This is using non-subsidiary and non-principal to discuss subsidiary and principal; both subsidiary and principal are the essence of the scripture. Four, Differentiation of This and That: The above was differentiating from the different names of the Distinct and Perfect Teachings; now, more generally, we differentiate from the four phrases of the Small and Great Vehicles: either the name, meaning, and essence are the same as this scripture; or the name, meaning, and essence are different from this scripture; or the name and meaning are the same as this scripture but the essence is different; or the name and meaning are different from this scripture but the essence is the same. In the Tripitaka (the three parts of the scriptures, Vinaya, and Shastras), if the name and essence are both Reality, then this name
義與此經同而體異。若不名為實相者，此名義體與此經異。唯論兩句，無有兩句。通教名實相為體者，此名義同而體異；若不作此名，則名義體俱異。若通門遠通中道者，則名義體同，名義異而體同。別教望圓經四句，如一法異名中分別(云云)。
歷五味者，乳教兩種名義同，兩種名義異而體同。酪教如前(云云)。生蘇。熟蘇中，如前(云云)。涅槃中四種名義異、名義同，而皆體同，一佛性則無差別(云云)。
五、粗妙者，正實相中傍正異名者，此乃異名異義，其體本同，此無粗妙。但傍為粗，傍含正，正帶傍，一往亦為粗，但正為妙也。藏、通名同義同而體別，一向是粗。別名義或同或異，教門異為粗，體同爲妙；名義同，名義異，而體同爲妙。歷五味中，粗妙可知也。開粗者，即開于傍也。或開傍教即正教，佛昔于菩薩前毀訾聲聞，然佛實以大乘而見教化。或開傍行即正行，「汝等所行是菩薩道」。或開傍人即正人，客作人一日之價，即長者子也。或開傍體即正體，開方便門示真實相，后見此貧人，示以所繫珠。深觀傍理，即正理也。一切皆妙，無粗可待，即經之正意也。
○第六、諸行體，此為四：一、諸行同異。二、依經修行。三、粗妙。四、開粗。
行同異者，夫稟教立
【現代漢語翻譯】 現代漢語譯本：如果這個名稱與《法華經》相同而本體不同，如果不稱之為實相，那麼這個名稱的意義和本體就與《法華經》不同。只討論兩句，實際上沒有兩句。通教稱實相為本體，那麼這個名稱的意義相同而本體不同；如果不這樣稱呼，那麼名稱、意義和本體都不同。如果通教從遠處通向中道，那麼名稱、意義和本體都相同，或者名稱和意義不同而本體相同。別教看待圓教的四句，就像在『一法異名』中進行分別一樣（此處省略）。 經歷五味的比喻，乳教有兩種情況，名稱和意義相同，有兩種情況是名稱和意義不同而本體相同。酪教的情況與之前類似（此處省略）。生酥、熟酥的情況，也與之前類似（此處省略）。在《涅槃經》中，有四種情況是名稱和意義不同，也有名稱和意義相同的情況，但它們的本體都相同，因為佛性沒有差別（此處省略）。 五、粗妙：在真正的實相中，從側面和正面有不同的名稱，這些是不同的名稱和不同的意義，但它們的本體原本相同，這裡沒有粗妙之分。只是從側面來說是粗，側面包含正面，正面也帶有側面，從一方面來說也算是粗，但正面是妙。藏教和通教的名稱和意義相同而本體不同，始終是粗。別教的名稱和意義或者相同或者不同，教門不同就是粗，本體相同就是妙；名稱和意義相同，或者名稱和意義不同而本體相同，就是妙。經歷五味的比喻，粗妙的含義可以理解。開啟粗，就是開啟側面。或者開啟側面的教法就是正教，佛陀過去在菩薩面前貶低聲聞，但佛陀實際上是用大乘來教化他們。或者開啟側面的修行就是正修行，『你們所行的是菩薩道』。或者開啟側面的人就是正人，客人的工錢，就是長者的兒子。或者開啟側面的本體就是正本體，開啟方便之門，顯示真實之相，後來見到這個窮人，向他展示所繫的寶珠。深刻地觀察側面的道理，就是正理。一切都是妙，沒有粗可以對待，這就是《法華經》的真正含義。 第六、諸行體，這裡分為四點：一、諸行同異。二、依經修行。三、粗妙。四、開粗。 行的同異，在於接受教義並確立。
【English Translation】 English version: If this name is the same as that in the Lotus Sutra but the substance is different, if it is not called True Aspect (Shisso), then the meaning and substance of this name are different from those in the Lotus Sutra. Only two phrases are discussed, but in reality, there are no two phrases. If the Common Teaching (Tsūkyō) calls True Aspect the substance, then the meaning of this name is the same, but the substance is different; if it is not called this way, then the name, meaning, and substance are all different. If the Common Teaching remotely leads to the Middle Way, then the name, meaning, and substance are the same, or the name and meaning are different but the substance is the same. The Separate Teaching (Bekkyō) views the four phrases of the Perfect Teaching (Enkyō) as in the distinction of 'one dharma with different names' (omitted here). Going through the five flavors, in the Milk Teaching (Nyūkyō), there are two cases where the name and meaning are the same, and two cases where the name and meaning are different but the substance is the same. The Curd Teaching (Rakkyō) is similar to the previous (omitted here). The raw butter (Seiso) and cooked butter (Jukuso) are also similar to the previous (omitted here). In the Nirvana Sutra, there are four cases where the name and meaning are different, and there are cases where the name and meaning are the same, but their substance is all the same, because Buddhahood (Busshō) has no difference (omitted here). Five, Coarse and Subtle: In the true True Aspect, those with different names from the side and the front are different names and different meanings, but their substance is originally the same, and there is no coarse or subtle here. It is only coarse from the side, the side contains the front, and the front also carries the side, which can also be considered coarse from one aspect, but the front is subtle. The name and meaning of the Treasure Teaching (Zōkyō) and the Common Teaching are the same, but the substance is different, which is always coarse. The names and meanings of the Separate Teaching may be the same or different, the different teachings are coarse, and the same substance is subtle; the name and meaning are the same, or the name and meaning are different but the substance is the same, which is subtle. Going through the five flavors, the meaning of coarse and subtle can be understood. Opening the coarse is opening the side. Or opening the side teaching is the correct teaching, the Buddha used to belittle the voice-hearers (Shōmon) in front of the Bodhisattvas, but the Buddha actually taught them with the Great Vehicle (Daijō). Or opening the side practice is the correct practice, 'What you are practicing is the Bodhisattva path'. Or opening the side person is the correct person, the wage of a hired worker is the son of the elder. Or opening the side substance is the correct substance, opening the gate of expedient means, showing the true aspect, and later seeing this poor man, showing him the jewel attached to him. Deeply observing the side principle is the correct principle. Everything is subtle, and there is no coarse to deal with, which is the true meaning of the Lotus Sutra. Sixth, the substance of all practices, which is divided into four points: 1. The similarities and differences of all practices. 2. Practicing according to the sutra. 3. Coarse and subtle. 4. Opening the coarse. The similarity and difference of practices lies in accepting the teachings and establishing them.
行，不出信、法。鈍者因聞得解，從解立行，故名信行。利者自推得解，從解立行，故名法行。二行通四教。三藏信、法，以傍實相為體。通教信、法，以傍含正為體。別教信、法，以正為體。圓信、法，亦用正為體。若橫論行，即是諸波羅蜜、慈悲喜捨等，當教論體。若橫豎諸行有體，則本立而道生。若體有行，體則藉行而顯也。重明圓豎行，五品、六根以相似正為體；初住至等覺，皆用真正為體。橫行者，如《大品》云：一切法皆是摩訶衍，以不可得，不可得故，即正實相也。此文云：「不得諸法，若有若無」「等賜諸子各一大車」，即其義也。儒童見然燈佛，得無生忍，行有真體。《金剛般若》云：「無住相佈施，如人有目，見種種色。」亦其義也。豎行有體，其車則高；橫行有體，其車即廣；高廣大運，行步平正，其疾如風(云云)。
二、依經修行者，前信、法兩行，意通時寬，或經劫數，譬如長圍。若依諸經別明行法，剋日制時，喻如苦攻。若隨事行行，行則無體；若隨理行行，令此空慧與行相應，能破無量障道罪，能得無生忍者，此行有體。諸經別行乃多，略言其四：謂常行行、常坐行、半行半坐行、非行非坐行。諸行各有事相方法，勤身苦策，悉用實相正觀為體。唸唸無間，清凈如空，具論觀
【現代漢語翻譯】 現代漢語譯本： 行，不超出信和法。根器遲鈍的人因為聽聞佛法而得到理解，從理解出發建立修行，所以稱為信行。根器敏利的人自己推究而得到理解，從理解出發建立修行，所以稱為法行。這兩種修行方式貫通四教（四種不同的佛教教義）。三藏教的信行和法行，以依傍實相（事物的真實面貌）為體。通教的信行和法行，以依傍包含正理為體。別教的信行和法行，以正理為體。圓教的信行和法行，也用正理為體。如果橫向討論修行，那就是諸波羅蜜（到達彼岸的方法）、慈悲喜捨等等，這是當教所論的體。如果橫向和縱向的各種修行都有體，那麼根本就確立了，道路也就產生了。如果體有修行，那麼體就憑藉修行而顯現。再次說明圓教的縱向修行，五品位和六根清凈位以相似的正理為體；初住位到等覺位，都用真正的正理為體。橫向的修行，如《大品般若經》所說：『一切法都是摩訶衍（偉大的乘載），因為不可得，不可得的緣故，就是正實相。』這段經文說：『不得諸法，無論是有還是無』，『平等賜予諸子每人一輛大車』，就是這個意思。儒童（釋迦牟尼佛的前世）見到然燈佛（過去佛），得到無生法忍（對事物不生不滅的深刻理解），修行具有真實的體。《金剛般若經》說：『不住相佈施，就像人有眼睛，能看見種種顏色。』也是這個意思。縱向的修行有體，那車就高大；橫向的修行有體，那車就寬廣；高大寬廣地執行，行走的步伐平穩端正，速度像風一樣（等等）。
二、依靠經典修行的人，前面的信行和法行，意義寬泛，時間漫長，或者經歷無數劫，譬如漫長的包圍。如果依據各種經典分別闡明修行方法，限定日期，規定時間，就像是艱苦的攻堅。如果隨事而行，修行就沒有體；如果隨理而行，使這種空慧與修行相應，能破除無量障礙修道的罪業，能得到無生法忍，這種修行就有體。各種經典中分別闡述的修行方法很多，簡略地說有四種：常行行、常坐行、半行半坐行、非行非坐行。各種修行都有具體的事相和方法，勤奮努力，都用實相正觀為體。唸唸之間沒有間隔，清凈如同虛空，詳細論述觀...
【English Translation】 English version: 『 行 』 (Practice) does not go beyond 『 信 』 (Faith) and 『 法 』 (Dharma). Those with dull faculties gain understanding through hearing the Dharma, and establish practice based on this understanding, hence it is called 『 信行 』 (Faith Practice). Those with sharp faculties gain understanding through their own investigation, and establish practice based on this understanding, hence it is called 『 法行 』 (Dharma Practice). These two types of practice encompass the Four Teachings (four different Buddhist doctrines). The 『 信行 』 (Faith Practice) and 『 法行 』 (Dharma Practice) of the Tripitaka Teaching take clinging to the 『 實相 』 (True Nature of Reality) as their essence. The 『 信行 』 (Faith Practice) and 『 法行 』 (Dharma Practice) of the Common Teaching take clinging to the inclusion of the correct principle as their essence. The 『 信行 』 (Faith Practice) and 『 法行 』 (Dharma Practice) of the Separate Teaching take the correct principle as their essence. The 『 信行 』 (Faith Practice) and 『 法行 』 (Dharma Practice) of the Perfect Teaching also use the correct principle as their essence. If we discuss practice horizontally, it refers to the various 『 波羅蜜 』 (Paramitas, perfections), 『 慈悲喜捨 』 (loving-kindness, compassion, joy, and equanimity), etc., which are the essence discussed in the respective teachings. If the various horizontal and vertical practices have an essence, then the foundation is established and the path arises. If the essence has practice, then the essence is revealed through practice. To further clarify the vertical practice of the Perfect Teaching, the Five Grades and the purification of the Six Senses take a similar correct principle as their essence; from the Initial Abiding to Equal Enlightenment, all use the truly correct principle as their essence. Horizontal practice, as stated in the 『 大品般若經 』 (Mahaprajnaparamita Sutra): 『All dharmas are 『 摩訶衍 』 (Mahayana, the Great Vehicle), because they are unattainable, and because they are unattainable, they are the true reality.』 This passage says: 『Not attaining any dharmas, whether existent or nonexistent,』 『Equally bestowing upon each of the sons a large cart,』 this is the meaning. The 『 儒童 』 (Brahmin Boy, a previous life of Shakyamuni Buddha) seeing 『 然燈佛 』 (Dipamkara Buddha, a past Buddha), attained 『 無生法忍 』 (Anutpattika-dharma-kshanti, the acceptance of the non-arising of phenomena), practice has a true essence. The 『 金剛般若經 』 (Diamond Sutra) says: 『Giving without attachment to form, like a person with eyes, seeing all kinds of colors.』 This is also the meaning. Vertical practice has an essence, then the cart is tall; horizontal practice has an essence, then the cart is wide; moving with great height and width, walking steadily and upright, its speed is like the wind (etc.).
- Those who cultivate according to the scriptures, the aforementioned 『 信行 』 (Faith Practice) and 『 法行 』 (Dharma Practice), their meaning is broad and their time is long, or they may span countless eons, like a long siege. If, according to various scriptures, the methods of practice are separately elucidated, setting dates and times, it is like a difficult assault. If one practices according to events, the practice has no essence; if one practices according to principles, making this emptiness-wisdom correspond with practice, it can destroy limitless obstacles to the path, and one can attain 『 無生法忍 』 (Anutpattika-dharma-kshanti, the acceptance of the non-arising of phenomena), this practice has an essence. There are many separate practices elucidated in various scriptures, briefly speaking, there are four types: constant walking practice, constant sitting practice, half-walking and half-sitting practice, and neither walking nor sitting practice. Each practice has specific aspects and methods, diligent effort, all using the correct contemplation of true reality as their essence. Without interruption between thoughts, pure like emptiness, detailed discussion of contemplation...
意，如《止觀》中說。
然小乘戒藏不許懺重，修多羅藏，使犯重人唸佛身，佛身者，念空也；亦備有常行等方法，而以偏空為體。通教亦明常行等方法，而用即空為體。別行歷別，圓行虛融，而俱用正實相為體。以此四行歷五味，論方法之體，義推可知。
三、粗妙者，藏、通，信、法真，似橫豎諸行，以傍實相為體，體行俱粗。別，信、法真，似橫豎諸行，雖依別門，用正實相為體，因無常故，而果是常，行粗體妙。圓，信、法真，似橫豎，依圓門正體，體行俱妙。歷五味明粗妙可知(云云)。
依諸經方法常行等行，以傍為體，體、行俱粗；以正為體，則行粗體妙。體、行俱妙，例前可知。歷五味亦可解(云云)。
四、開粗者，開三藏信、法兩行，亦是決了聲聞法，是諸經之王。聞已諦思惟，得近無上道。聞即信行，思惟即法行，皆近無上道者，即大乘無相行，近於真也。開橫行者，低頭舉手，歌詠散心，皆已成佛道。三藏最淺，尚被開即妙，況通、別等，可以意得。開依小乘常行等方法者，小小微善，無一不成佛，可以意得(云云)。
妙法蓮華經玄義卷第九上
妙法蓮華經玄義卷第九下
天臺智者大師說
○第七、遍為一切法體者，《觀經》云：「毗
【現代漢語翻譯】 現代漢語譯本 意，如《止觀》（Zhi Guan，天臺宗重要著作）中說。
然而小乘戒藏不允許懺悔重罪，修多羅藏（Sutras，經藏），使犯重罪的人唸佛身，佛身，是念空性；也具備常行等方法，而以偏空為體。通教也闡明常行等方法，而用即空為體。別教行是歷別，圓教行是虛融，而都用正實相為體。以此四行經歷五味，論方法之體，意義可以類推得知。
三、粗妙者，藏教、通教，信行、法行是真，類似於橫豎諸行，以傍實相為體，體和行都粗糙。別教，信行、法行是真，類似於橫豎諸行，雖然依據別教之門，用正實相為體，因為無常的緣故，而果是常，行粗體妙。圓教，信行、法行是真，類似於橫豎，依據圓教之門正體，體和行都精妙。經歷五味闡明粗妙可以得知（云云）。
依據諸經方法常行等行，以傍實相為體，體、行都粗糙；以正實相為體，那麼行粗體妙。體、行都精妙，例子如前可知。經歷五味也可以理解（云云）。
四、開粗者，開三藏信行、法行兩行，也是決了聲聞法，是諸經之王。聽聞后仔細思惟，得以接近無上道。聽聞即信行，思惟即法行，都接近無上道，即大乘無相行，接近於真。開橫行者，低頭舉手，歌詠散心，都已成就佛道。三藏最淺顯，尚且被開顯即精妙，何況通教、別教等，可以意會。開依小乘常行等方法者，小小微善，沒有一個不能成佛，可以意會（云云）。
《妙法蓮華經玄義》卷第九上
《妙法蓮華經玄義》卷第九下
天臺智者大師說
○第七、遍為一切法體者，《觀經》（Guan Jing，即《觀無量壽經》）云：『毗
【English Translation】 English version As stated in 『Zhi Guan』 (止觀, an important work of the Tiantai school).
However, the Vinaya Pitaka (戒藏) of the Hinayana (小乘) does not allow repentance for grave offenses. The Sutra Pitaka (修多羅藏, Sutras) instructs those who have committed grave offenses to contemplate the Buddha's body. The Buddha's body is the contemplation of emptiness. It also includes practices such as constant practice (常行), but takes partial emptiness as its essence. The Tongjiao (通教) also elucidates methods such as constant practice, but uses immediate emptiness as its essence. The Biejiao (別教) practice is distinct, and the Yuanjiao (圓教) practice is all-encompassing, but both use the correct and real aspect as their essence. These four practices go through the five flavors (五味). Discussing the essence of the methods, the meaning can be inferred.
Third, 『coarse and subtle』 means that in the Zangjiao (藏教) and Tongjiao (通教), the faith practice (信行) and Dharma practice (法行) are true, similar to horizontal and vertical practices, taking the side aspect of reality as their essence. Both the essence and the practice are coarse. In the Biejiao (別教), the faith practice and Dharma practice are true, similar to horizontal and vertical practices. Although relying on the Biejiao gate, they use the correct and real aspect as their essence. Because of impermanence, the result is permanence. The practice is coarse, and the essence is subtle. In the Yuanjiao (圓教), the faith practice and Dharma practice are true, similar to horizontal and vertical practices, relying on the Yuanjiao gate's correct essence. Both the essence and the practice are subtle. The explanation of coarse and subtle through the five flavors can be understood (etc.).
Relying on the methods of various sutras, such as constant practice, taking the side aspect as the essence, both the essence and the practice are coarse. Taking the correct aspect as the essence, then the practice is coarse, and the essence is subtle. Both the essence and the practice are subtle, as can be understood from the previous examples. It can also be understood through the five flavors (etc.).
Fourth, 『opening the coarse』 means opening the two practices of faith and Dharma in the Tripitaka (三藏), which is also the definitive understanding of the Sravaka Dharma (聲聞法), the king of all sutras. After hearing it, contemplate carefully to get close to the unsurpassed path. Hearing is the faith practice, and contemplation is the Dharma practice. Both are close to the unsurpassed path, which is the Mahayana (大乘) non-form practice, close to the truth. Opening the horizontal practice means that bowing the head, raising the hand, singing, and scattering the mind all lead to the attainment of Buddhahood. The Tripitaka is the most shallow, yet it is opened to be subtle. How much more so for the Tongjiao and Biejiao, which can be understood intuitively. Opening the methods of constant practice in the Hinayana means that even the smallest good deeds will lead to Buddhahood, which can be understood intuitively (etc.).
『Profound Meaning of the Lotus Sutra,』 Volume 9, Part 1
『Profound Meaning of the Lotus Sutra,』 Volume 9, Part 2
Spoken by the Great Master Zhiyi (智者大師) of the Tiantai School
○ Seventh, 『Universally taking all dharmas as the essence』 means that the 『Contemplation Sutra』 (觀經, i.e., the 『Contemplation Sutra of Immeasurable Life』) says: 『Vairochana』
盧遮那遍一切處。」一切不出四諦。《大經》云：「佛所不說，如十方土；所說者，如爪上土。」迦葉云：「已說是四諦，其未說者，應有五諦。」佛言：無也，但言是四諦有無量相耳。若然，廣開即成四種四諦，具如境妙中說。當知苦集，世間善惡因果；道滅，出世一切因果；悉用實相為體。《凈名》曰：「從無住本，立一切法」，此之謂乎？然所依之體，體妙無異；能依之法，法有粗妙。諸法相待，分別可知。歷五味分別，粗妙亦可知。開粗顯妙，亦可知(云云)。略說經體竟。
△大章第三、明宗。宗者，修行之喉衿，顯體之要蹊，如樑柱持屋，結網綱維，提維則目動，梁安則桷存。釋宗為五：一、簡宗體。二、正明宗。三、眾經同異。四、明粗妙。五、結因果。
簡宗體者，有人言：宗即是體，體即是宗。今所不用。何者？宗致既是因果，因果即二體，非因非果，體即不二。體若是二，體即非體；體若不二，體即非宗。宗若不二，宗即非宗；宗若是二，宗即非體。云何而言：體即是宗，宗即是體？又，柱樑是屋之綱維，屋空是樑柱所取，不應以樑柱是屋空，屋空是樑柱。宗、體若一，其過如是。又，宗、體異者，則二法孤調，宗非顯體之宗，體非宗家之體。宗非顯體之宗，宗則邪倒無印；體非宗
【現代漢語翻譯】 現代漢語譯本： 『盧遮那（Vairocana，光明遍照）遍一切處』。一切法都不超出四聖諦。《大般涅槃經》說：『佛所沒有說的，如十方國土那麼多；所說的，如爪上的塵土那麼少。』迦葉（Kāśyapa，飲光）說：『已經說了四聖諦，那未說的，應該有五聖諦。』佛說：『沒有啊，只是說這四聖諦有無量的相貌罷了。』如果這樣，廣泛地開顯就成了四種四聖諦，具體如《境妙》中所說。應當知道苦諦和集諦，是世間的善惡因果；道諦和滅諦，是出世間的一切因果；都以實相作為本體。《維摩詰經》說：『從無住的根本，建立一切法』，說的就是這個意思吧？然而所依的本體，本體的精妙沒有差異；能依的法，法有粗糙和精妙的區分。諸法相互對待，分別就可以知道。經歷五味（乳、酪、生酥、熟酥、醍醐）的分別，粗妙也可以知道。開顯粗糙的，顯現精妙的，也可以知道（云云）。簡略地說經的本體完畢。
第三大章，闡明宗要。宗要，是修行的關鍵，是顯現本體的重要途徑，如同樑柱支撐房屋，結網的綱繩和網眼，提起綱繩網眼就動，安好樑柱房屋就穩固。解釋宗要分為五點：一、簡別宗體。二、正式闡明宗要。三、與其他經典的同異。四、闡明粗妙。五、總結因果。
簡別宗體，有人說：宗要就是本體，本體就是宗要。我現在不採用這種說法。為什麼呢？宗要最終是因果，因果是二，本體是非因非果，本體是不二。本體如果是二，本體就不是本體；本體如果不二，本體就不是宗要。宗要如果不二，宗要就不是宗要；宗要如果是二，宗要就不是本體。怎麼能說：本體就是宗要，宗要就是本體呢？而且，柱樑是房屋的綱維，房屋的空間是樑柱所支撐的，不應該說樑柱就是房屋的空間，房屋的空間就是樑柱。宗要和本體如果是一，過失就像這樣。而且，宗要和本體如果是異，就是兩種法孤立地存在，宗要不是顯現本體的宗要，本體不是宗要的本體。宗要不是顯現本體的宗要，宗要就是邪倒沒有印證；本體不是宗
【English Translation】 English version: 'Vairocana (Luminosity pervading everywhere) pervades all places.' Everything does not go beyond the Four Noble Truths. The Mahāparinirvāṇa Sūtra says, 'What the Buddha has not spoken is like the soil of the ten directions; what has been spoken is like the soil on a fingernail.' Kāśyapa (He who drinks light) said, 'The Four Noble Truths have already been spoken, so what has not been spoken should be the Five Noble Truths.' The Buddha said, 'No, it is just said that these Four Noble Truths have limitless aspects.' If so, broadly revealing them becomes four kinds of Four Noble Truths, as fully described in the Realm of Wonder. It should be known that suffering and accumulation are the worldly causes and effects of good and evil; the path and cessation are all the supramundane causes and effects; all use reality as their essence. The Vimalakīrti Sūtra says, 'From the root of non-abiding, establish all dharmas,' is this what it means? However, the essence of what is relied upon, the wonder of the essence is not different; the dharma that can be relied upon, the dharma has coarse and subtle distinctions. All dharmas are relative, and can be known through differentiation. Experiencing the differentiation of the five flavors (milk, curd, raw butter, cooked butter, ghee), the coarse and subtle can also be known. Revealing the coarse and manifesting the subtle can also be known (etc.). The brief explanation of the essence of the sutra is complete.
△ Great Chapter Three: Clarifying the Tenet. The tenet is the throat and collar of practice, the essential path to revealing the essence, like beams and pillars supporting a house, the main rope and meshes of a net. When the main rope is pulled, the meshes move; when the beams are securely placed, the rafters remain. Explaining the tenet is in five parts: 1. Differentiating the tenet and the essence. 2. Directly clarifying the tenet. 3. Similarities and differences with other sutras. 4. Clarifying the coarse and subtle. 5. Concluding with cause and effect.
Differentiating the tenet and the essence: Some say that the tenet is the essence, and the essence is the tenet. I do not use this view now. Why? The ultimate goal of the tenet is cause and effect, cause and effect are two, the essence is neither cause nor effect, the essence is non-dual. If the essence is two, the essence is not the essence; if the essence is non-dual, the essence is not the tenet. If the tenet is non-dual, the tenet is not the tenet; if the tenet is two, the tenet is not the essence. How can it be said that the essence is the tenet, and the tenet is the essence? Moreover, the pillars and beams are the framework of the house, the space of the house is supported by the beams and pillars, it should not be said that the beams and pillars are the space of the house, and the space of the house is the beams and pillars. If the tenet and the essence are one, the fault is like this. Moreover, if the tenet and the essence are different, then the two dharmas exist in isolation, the tenet is not the tenet that reveals the essence, and the essence is not the essence of the tenet's school. The tenet is not the tenet that reveals the essence, the tenet is perverse and without verification; the essence is not the tenet
家之體，則體狹不周，離法性外，別有因果。宗體若異，其過如是。
今言不異而異，約非因非果而論因果，故有宗體之別耳。《釋論》云：「若離諸法實相，皆名魔事。」《普賢觀》云：「大乘因者，諸法實相。大乘果者，亦諸法實相。」即其義也。當知實相體通，而非因果，行始辨因，行終論果。而復偏圓有別者，譬如銅體，非始非終，擬鑄為像，即名像始；治瑩悉畢，即名像終；此譬圓因果。若擬器皿及其成就，器皿始終，譬偏因果也。發七方便心謂偏因，證有餘、無餘名偏果；開佛知見名圓因，究竟妙覺名圓果。若識此喻，不即不離，宗義明矣。
例如正因佛性，非因非果，而言是因非果名佛性，是果非因名大涅槃。又佛性非當非本，而言本自有之，一切眾生即涅槃相，不可覆滅。又言一切眾生悉有佛性，而實未有三十二相，未來當得金剛之身，以其非當，是故言本；以其非本，是故言當。宗體之義，亦復如是。
遠師以一乘為宗，所謂妙法。引文云：「是乘微妙，為無有上。」私謂為破三故一，待粗非妙因，而不該始末。
龍師云：但以果為宗。妙法者，是如來靈智體也。眾粗斯盡為妙，動靜軌物為法，法既真妙，借蓮華譬之，所以果智為宗也。私謂果不孤立，云何棄其因，又乖
【現代漢語翻譯】 現代漢語譯本： 如果從『家』的角度來理解『體』，那麼『體』就會顯得狹隘而不周全，並且會認為在『法性』之外，還存在著其他的『因果』。如果『宗』和『體』被認為是不同的，那麼就會出現這樣的過失。 現在說『不異而異』，是指從『非因非果』的角度來討論『因果』，所以才會有『宗』和『體』的區別。《釋論》中說：『如果脫離了諸法的實相，那麼一切都可稱為魔事。』《普賢觀》中說：『大乘的因，就是諸法的實相。大乘的果，也是諸法的實相。』這就是其中的含義。應當明白，實相的本體是貫通的，而不是因果。在修行的開始階段辨別因，在修行的最終階段論述果。而偏和圓的區別在於，比如銅的本體，沒有開始也沒有結束。如果打算用它來鑄造佛像，那麼開始鑄造就稱為像的開始；如果打磨修飾全部完成，就稱為像的結束；這比喻的是圓滿的因果。如果打算用它來製作器皿，以及器皿的完成，器皿的始終，比喻的是偏頗的因果。發起七方便心，稱為偏因；證得有餘涅槃、無餘涅槃，稱為偏果；開啟佛的知見，稱為圓因；達到究竟的妙覺，稱為圓果。如果理解了這個比喻，就能明白不即不離的道理，宗義也就清楚了。 例如正因佛性，它既不是因，也不是果，但說它是因而不是果，就稱為佛性；說它是果而不是因，就稱為大涅槃。而且佛性既不是未來，也不是本來就有的，但說它本來就存在，一切眾生就是涅槃的相，不可能再次滅度。又說一切眾生都有佛性，但實際上並沒有三十二相，未來將會獲得金剛之身，因為佛性不是未來才有的，所以說是本有的；因為佛性不是本有的，所以說是未來可以獲得的。宗和體的含義，也是如此。 遠法師以一乘為宗，所謂妙法。引用的經文說：『這個乘微妙，因為沒有比它更高的。』我個人認為，這是爲了破除三乘而建立一乘，依賴於粗糙的非妙因，而不能涵蓋始終。 龍樹菩薩說：只以果為宗。妙法，是如來靈智的本體。各種粗糙的東西都消失殆盡，就是妙；動靜的規律，就是法；法既然是真妙的，就借用蓮花來比喻它，所以果智是宗。我個人認為，果不會孤立存在，怎麼能拋棄它的因呢？這又違背了...
【English Translation】 English version: If the 'body' is understood from the perspective of 'home' (jia), then the 'body' will appear narrow and incomplete, and it will be thought that outside of 'Dharmata' (法性, the nature of reality), there are other 'cause and effect' (因果, karma). If 'doctrine' (宗, principle, tenet) and 'body' are considered different, then such a fault will occur. Now, saying 'not different but different' refers to discussing 'cause and effect' from the perspective of 'neither cause nor effect' (非因非果). Therefore, there is a distinction between 'doctrine' and 'body'. The Shilun (《釋論》, Commentary on the Prajnaparamita Sutra) says: 'If one deviates from the true aspect of all dharmas (諸法實相, the true nature of all phenomena), then everything can be called demonic.' The Universal Worthy Contemplation (《普賢觀》, Visualization Sutra of Samantabhadra) says: 'The cause of Mahayana is the true aspect of all dharmas. The fruit of Mahayana is also the true aspect of all dharmas.' This is the meaning. It should be understood that the essence of true aspect is all-pervasive, not cause and effect. At the beginning of practice, one distinguishes the cause; at the end of practice, one discusses the fruit. The difference between partial and complete is like the body of copper, which has no beginning and no end. If one intends to cast it into a statue, then the beginning of casting is called the beginning of the statue; if the polishing and finishing are all completed, it is called the end of the statue; this is a metaphor for complete cause and effect. If one intends to make utensils, and the completion of the utensils, the beginning and end of the utensils, is a metaphor for partial cause and effect. Arousing the seven expedient minds is called partial cause; attaining the Nirvana with remainder (有餘涅槃) and Nirvana without remainder (無餘涅槃) is called partial fruit; opening the Buddha's knowledge and vision is called complete cause; reaching ultimate wonderful enlightenment is called complete fruit. If one understands this metaphor, one can understand the principle of neither identical nor different, and the meaning of the doctrine will be clear. For example, the Buddha-nature (佛性, Buddhadhātu) as the direct cause is neither cause nor effect, but saying it is a cause but not an effect is called Buddha-nature; saying it is an effect but not a cause is called Great Nirvana (大涅槃, Mahāparinirvāṇa). Moreover, Buddha-nature is neither future nor originally existing, but it is said that it originally exists, and all sentient beings are the aspect of Nirvana, which cannot be extinguished again. It is also said that all sentient beings have Buddha-nature, but in reality, they do not have the thirty-two marks (三十二相, lakṣaṇas) and will obtain the diamond body (金剛之身, Vajra body) in the future. Because Buddha-nature is not something that will exist only in the future, it is said to be originally existing; because Buddha-nature is not originally existing, it is said to be obtainable in the future. The meaning of doctrine and body is also like this. Master Yuan takes the One Vehicle (一乘, Ekayana) as the doctrine, which is called the Wonderful Dharma (妙法, Saddharma). The quoted scripture says: 'This vehicle is wonderful because there is nothing above it.' I personally think that this is to establish the One Vehicle in order to break the Three Vehicles, relying on the coarse non-wonderful cause, and cannot cover the beginning and the end. Nagarjuna (龍樹菩薩) says: Only take the fruit as the doctrine. The Wonderful Dharma is the essence of the Tathagata's (如來, Thus Come One) spiritual wisdom. All kinds of coarse things disappear completely, which is wonderful; the rules of movement and stillness are the Dharma; since the Dharma is truly wonderful, the lotus flower is used as a metaphor, so the wisdom of the fruit is the doctrine. I personally think that the fruit will not exist in isolation, how can one abandon its cause? This also violates...
文也。
慧觀序云：「會三歸一，乘之始也；慧覺成滿，乘之盛也；滅影澄神，乘之終也。」什師嘆云：「若非深入經藏，豈能作如此說？」
印師云：諸法實相是一乘妙境，用境智為宗，境無三偽，故稱實相也。今謂加境而闕果，腫不益肥。光宅用一乘因果為宗，前段為因，後段為果。私謂二文各有因果，若互存互沒，則害經文。
有人用權實二智為宗。私謂用權，應明三是經宗；三是今經所棄，云何取所棄為宗？
又師云：此名「妙法蓮華」，即以名為宗，妙法是佛所得根本真實法性，此性不異惑染，不與惑同，故稱妙，即宗為名耳。此是地師所用，據八識是極果，今《攝大乘》破之，謂是生死根本。
有師云：常住為宗，但未極上，是覆相明常。私謂都非經意，常若被覆，宗何所顯？常不被覆，常則非宗。
有師云：是顯了明常，與《涅槃》為廣略耳。私謂常為宗者，常無因果，常亦無宗(云云)。
有言：萬善為宗，但使是善皆得作佛。私謂若作佛即是果，何不取果為宗？
有言：萬善中取無漏為宗。私謂太局，又濫小涅槃。
有人言：若稟斯異說各蒙益者，眾釋無可為非；聞而不悟，眾師無可為是。一師之意，唯貴在悟，宜以悟為經宗。《大經》
【現代漢語翻譯】 現代漢語譯本：
文也。
慧觀的序言中說：『會合三乘歸於一乘，是（一）乘的開始；智慧覺悟圓滿，是（一）乘的興盛；滅除幻影，澄凈精神，是（一）乘的終結。』鳩摩羅什大師讚歎說：『如果不是深入經藏，怎麼能說出這樣的話？』
印法師說：諸法的實相是一乘的微妙境界，以境界和智慧為宗旨，境界沒有三種虛偽，所以稱為實相。現在說加上境界而缺少結果，就像腫脹並不能增加肥胖。光宅法師用一乘的因果為宗旨，前一段為因，后一段為果。我個人認為這兩段文字各有因果，如果互相存在或互相泯滅，就會損害經文。
有人用權智和實智兩種智慧為宗旨。我個人認為如果用權智，就應該說明三乘是經的宗旨；三乘是這部經所拋棄的，為什麼要取所拋棄的作為宗旨呢？
又有法師說：這部經名為『妙法蓮華』，就以這個名稱為宗旨，妙法是佛所得到的根本真實法性，這種法性不異於迷惑染污，也不與迷惑相同，所以稱為妙，也就是以宗為名罷了。這是地論師所用的觀點，認為八識是最高的果位，現在《攝大乘論》破斥這種觀點，認為是生死根本。
有法師說：常住為宗旨，但還沒有達到最上乘，這是遮蓋相而說明常。我個人認為這完全不是經文的意思，常如果被遮蓋，宗旨又如何顯現？常如果不被遮蓋，常就不是宗旨。
有法師說：是顯了地說明常，與《涅槃經》（Nirvana Sutra）相比只是廣略不同而已。我個人認為以常為宗旨，常沒有因果，常也沒有宗旨（等等）。
有人說：萬善為宗旨，只要是善都可以成佛。我個人認為如果成佛就是果，為什麼不取果為宗旨？
有人說：在萬善中選取無漏善為宗旨。我個人認為太侷限了，又容易混同于小乘涅槃。
有人說：如果聽從這些不同的說法各自得到利益，那麼各種解釋就沒有什麼不對的；聽了卻不領悟，那麼各位法師就沒有什麼是對的。一位法師的意義，最重要的是在於領悟，應該以領悟為經的宗旨。《大經》（Mahayana Sutra）
【English Translation】 English version:
Wen ye.
Hui-guan's preface says: 'Uniting the Three Vehicles into the One Vehicle is the beginning of the Vehicle; wisdom and enlightenment reaching fulfillment is the flourishing of the Vehicle; extinguishing shadows and clarifying the spirit is the end of the Vehicle.' Master Kumarajiva sighed and said: 'If one has not deeply entered the Sutra Treasury, how could one make such a statement?'
Master Yin said: The true aspect of all dharmas is the wonderful realm of the One Vehicle, using the realm and wisdom as its principle. The realm has no three falsehoods, therefore it is called true aspect. Now, saying that adding the realm while lacking the result is like a swelling that does not increase fat. Guangzhai uses the cause and effect of the One Vehicle as its principle, the first part being the cause, and the latter part being the effect. I personally believe that these two texts each have cause and effect. If they mutually exist or mutually disappear, it will harm the sutra text.
Some people use the two wisdoms of expedient and real as the principle. I personally believe that if expedient wisdom is used, it should be clarified that the Three Vehicles are the principle of the sutra; the Three Vehicles are what this sutra abandons, so why take what is abandoned as the principle?
Another master said: This is named 'The Lotus of the Wonderful Dharma', thus taking the name as the principle. The wonderful dharma is the fundamental and true dharma-nature obtained by the Buddha. This nature is not different from delusion and defilement, nor is it the same as delusion, therefore it is called wonderful, which is simply taking the principle as the name. This is the view used by the Dilun masters, who consider the eighth consciousness to be the ultimate fruit. Now, the She Dasheng Lun (Compendium of the Mahayana) refutes this view, considering it to be the root of birth and death.
Some masters say: Permanence is the principle, but it has not yet reached the highest level, which is covering the appearance to clarify permanence. I personally believe that this is completely not the meaning of the sutra. If permanence is covered, how can the principle be revealed? If permanence is not covered, then permanence is not the principle.
Some masters say: It is clearly explaining permanence, and compared to the Nirvana Sutra, it is only different in terms of being extensive or concise. I personally believe that taking permanence as the principle, permanence has no cause and effect, and permanence also has no principle (etc.).
Some say: All good deeds are the principle, as long as it is good, one can become a Buddha. I personally believe that if becoming a Buddha is the result, why not take the result as the principle?
Some say: Among all good deeds, select non-outflow good as the principle. I personally believe that it is too limited and easily confused with Hinayana Nirvana.
Some people say: If listening to these different views each gains benefit, then there is nothing wrong with various interpretations; if listening without understanding, then there is nothing right with various masters. The meaning of a master lies in understanding, and understanding should be taken as the principle of the sutra. The Mahayana Sutra.
云：「若有定相是生死法，是魔王相；佛法無定相。」是故如來非道說道、道說非道，當知唯悟是從。私謂若悟為宗，乃是果證，非謂行因。問南指北，方隅料亂。又定以悟為宗，是為定定，何謂不定？說者甚多，不能具出也。
二、正明宗者，此經始從〈序品〉訖〈安樂行品〉，破廢方便，開顯真實佛之知見，亦明弟子實因實果，亦明師門權因權果。文義雖廣，撮其樞要，為成弟子實因，因正果傍，故於前段明跡因跡果也。從〈涌出品〉訖〈勸發品〉，發跡顯本，廢方便之近壽，明長遠之實果。亦明弟子實因實果，亦明師門權因權果，而顯師之實果，果正因傍，故於後段明本因本果。合前因果共為經宗，意在於此。所以經分二文，論本論跡，雙題法譬，舉蓮舉華，師弟權實，總在其間也。
三、眾經因果同異者，謂跡因果或同或異，本因果永異跡。因果者，實相通印諸體，何經不約此論因果？《大品》明非因非果，實相為體，而但因為宗般若遣蕩，正是因意。故云：「菩薩心中名般若，在佛心中名薩婆若。」文中亦說菩薩無生無滅因，獲不斷不常薩婆若果。睿師序云：「啟玄章以不住為始，歸三慧以無得為終。」終始，因果也。文中亦說一切種智佛果，為成般若因，因正果傍。無量義宣說摩訶般若，歷
【現代漢語翻譯】 現代漢語譯本：有人說：『如果存在固定的表相，那就是生死之法，是魔王的表相；佛法沒有固定的表相。』因此，如來說非道為道，說道為非道，應當明白唯有領悟才是根本。我私下認為，如果以領悟為宗旨，那是果位的證悟，而不是修行的因地。如果指南為北，方向和角落就會混亂。又如果確定以領悟為宗旨，那就是固定了領悟，又怎麼能說是不固定呢？這樣的說法很多，不能全部列舉出來。 二、真正闡明宗旨的人認為，此經從《序品》開始到《安樂行品》結束，破除方便之法，開顯真實的佛之知見，也闡明弟子真實的因和真實的果，也闡明師門權巧的因和權巧的果。文義雖然廣博，但概括其要點，是爲了成就弟子真實的因，因是主要的，果是次要的，所以在前一段闡明跡門的因和跡門的果。從《涌出品》開始到《勸發品》結束，開顯久遠的本源，廢除方便的近壽，闡明長遠的真實果報。也闡明弟子真實的因和真實的果，也闡明師門權巧的因和權巧的果，從而彰顯佛的真實果報，果是主要的，因是次要的，所以在後一段闡明本門的因和本門的果。將前面的因果和後面的因果合在一起作為經的宗旨，意圖就在於此。所以經文分為前後兩部分，論述本門和跡門，同時使用譬喻和法，既舉蓮花也舉荷花，師父和弟子的權巧和真實，都包含在其中。 三、其他經典中的因果與此經的同異之處在於，跡門的因果或者相同或者不同，而本門的因果永遠不同於跡門。因和果，是實相貫通印證諸法的本體，哪部經典不圍繞這個來論述因果呢？《大品般若經》（Mahaprajnaparamita Sutra）闡明非因非果，以實相為本體，而只以因為宗旨，般若（Prajna）掃蕩一切，這正是因的含義。所以說：『在菩薩心中名為般若，在佛心中名為薩婆若（Sarvajna）。』經文中也說菩薩無生無滅的因，獲得不斷不常的薩婆若果。鳩摩羅什（Kumarajiva）的弟子僧睿的序言說：『開啟玄妙的篇章以不住為開始，歸向三慧以無所得為終結。』終結和開始，就是因和果。經文中也說一切種智的佛果，是爲了成就般若的因，因是主要的，果是次要的。《無量義經》（Amitartha Sutra）宣說摩訶般若（Mahaprajna），經歷
【English Translation】 English version: Someone says: 'If there is a fixed appearance, that is the law of birth and death, the appearance of the devil king; the Buddha Dharma has no fixed appearance.' Therefore, the Tathagata (Thus Come One) speaks of non-path as path, and speaks of path as non-path. It should be understood that only enlightenment is fundamental. I privately think that if enlightenment is the principle, that is the enlightenment of the fruit position, not the cause of practice. If you point south to the north, the directions and corners will be confused. Also, if you determine that enlightenment is the principle, that is fixing enlightenment, so how can you say it is unfixed? There are many such statements, and I cannot list them all. Two, those who truly explain the principle believe that this sutra, from the 'Introduction Chapter' to the end of the 'Chapter on Peaceful Practices', breaks down expedient methods and reveals the true knowledge and vision of the Buddha. It also clarifies the disciples' true cause and true effect, and also clarifies the teacher's skillful cause and skillful effect. Although the meaning of the text is broad, to summarize its key points, it is to achieve the disciples' true cause. The cause is the main thing, and the effect is secondary, so in the first part, the cause and effect of the trace gate are explained. From the 'Emerging from the Earth Chapter' to the end of the 'Chapter on Encouraging Devotion', the distant origin is revealed, the expedient near-life is abolished, and the long-term true reward is clarified. It also clarifies the disciples' true cause and true effect, and also clarifies the teacher's skillful cause and skillful effect, thereby highlighting the Buddha's true reward. The effect is the main thing, and the cause is secondary, so in the latter part, the cause and effect of the original gate are explained. Combining the previous cause and effect with the latter cause and effect as the principle of the sutra, the intention lies in this. Therefore, the sutra is divided into two parts, discussing the original gate and the trace gate, and using both metaphors and Dharma, mentioning both the lotus flower and the water lily. The teacher and disciples' skillful means and truth are all contained within. Three, the similarities and differences between the cause and effect in other sutras and this sutra are that the cause and effect of the trace gate are either the same or different, while the cause and effect of the original gate are forever different from the trace gate. Cause and effect are the reality that permeates and confirms the essence of all dharmas. Which sutra does not discuss cause and effect around this? The Mahaprajnaparamita Sutra clarifies non-cause and non-effect, taking reality as its essence, and only taking cause as its principle. Prajna (wisdom) sweeps away everything, which is precisely the meaning of cause. Therefore, it is said: 'In the mind of a Bodhisattva, it is called Prajna; in the mind of a Buddha, it is called Sarvajna (all-knowing).' The sutra also says that the cause of the Bodhisattva's non-birth and non-death obtains the Sarvajna fruit that is neither continuous nor discontinuous. Kumarajiva's disciple Sengrui's preface says: 'Opening the mysterious chapter begins with non-abiding, and returns to the three wisdoms ending with non-attainment.' Ending and beginning are cause and effect. The sutra also says that the Buddha fruit of all-knowing wisdom is to achieve the cause of Prajna. The cause is the main thing, and the effect is secondary. The Amitartha Sutra proclaims Mahaprajna, experiencing
劫修行，故知彼經用因為宗也。《凈名》用佛國因果兩義為宗，寶積具問因果，佛備答因果。故知雙用因果為宗也。《華嚴》圓頓之教，解宗不同。或言用因為宗，據題言華嚴是萬行莊飾，修因之義。文中多說四十地行相，故用因為宗。又云果為宗，據題云大方廣佛，佛是極果之名，華嚴是定慧萬善，莊嚴佛身，非莊嚴因。文中多說舍那法身之事，即用果為宗也。又解云：因果合為宗，如言佛即是果，華嚴即是因，文中具說法身，亦說諸地，俱用因果為宗。
諸經對緣不同，故明宗互異耳。《般若》通對三人，傍真因果，此義則異。別對菩薩，復有利鈍，為鈍明因，此義亦異。利人因者，此義則同。《凈名》佛國義兼，若三種佛國因果，此義則異；一種佛國因果者則同。《華嚴》亦對兩緣鈍異利同，如前分別。又將此意歷五味因果，例可知。是為眾經因果與跡門同異之相也。
二、本門因果永異眾經者，若三藏菩薩始行實因果，無權因果，乃至明佛道樹始成，非久遠本跡。通教菩薩亦始行因，神通變化而論本跡，非久遠本跡也。《大品》說菩薩有本跡，二乘則無，說佛始得生法二身本跡，不說久遠。《凈名》不說聲聞有本跡，但明菩薩住不思議之本跡。說佛有凈土，螺髻所見亦非久遠。《華嚴》說舍那釋
【現代漢語翻譯】 現代漢語譯本： 劫修行，所以知道《般若經》以因為宗。《維摩詰經》（《凈名》）以佛國因果兩種意義為宗，《寶積經》詳細地問因果，佛陀詳盡地回答因果。所以知道《寶積經》雙用因果為宗。《華嚴經》是圓頓的教義，對宗的理解不同。或者說以因為宗，根據經題說華嚴是萬行莊嚴，是修因的意義。經文中多說四十地行相，所以以因為宗。又說以果為宗，根據經題說大方廣佛，佛是極果的名稱，華嚴是定慧萬善，莊嚴佛身，不是莊嚴因。經文中多說盧舍那（舍那）法身的事情，就是以果為宗。又有解釋說：因果合為宗，如說佛就是果，華嚴就是因，經文中既說法身，也說諸地，都用因果為宗。 諸經針對的根機不同，所以闡明的宗義也互有差異。《般若經》普遍針對三種根機的人，旁及真實的因果，這種意義上就不同。特別針對菩薩，又有根性的利鈍，為根性遲鈍的人闡明因，這種意義上也不同。為根性銳利的人闡明因，這種意義上就相同。《維摩詰經》（《凈名》）佛國的意義兼具，如果說三種佛國的因果，這種意義上就不同；如果說一種佛國的因果，那就相同。《華嚴經》也是針對兩種根機，遲鈍的不同，銳利的相同，如前面所分別的。又可以將這個意思貫穿五味教的因果，可以類推得知。這是眾經因果與跡門同異的相狀。 二、本門因果與眾經永遠不同，如果三藏教的菩薩是開始修行的真實因果，沒有權巧的因果，乃至說明佛陀在菩提樹下開始成道，不是久遠的本跡。通教的菩薩也是開始修行的因，用神通變化來論述本跡，也不是久遠的本跡。《大品般若經》（《大品》）說菩薩有本跡，二乘則沒有，說佛陀開始獲得生身和法身的本跡，不說久遠的本跡。《維摩詰經》（《凈名》）不說聲聞有本跡，只說明菩薩安住于不可思議的本跡。說佛陀有凈土，螺髻梵王所見到的也不是久遠的。《華嚴經》說盧舍那（舍那）釋迦牟尼佛
【English Translation】 English version: 'Practicing cultivation through kalpas, hence it is known that the Prajna Sutra uses cause as its principle. The Vimalakirti Sutra (Jingming) uses both the cause and effect of the Buddha-land as its principle. The Ratnakuta Sutra (Baoji) asks about cause and effect in detail, and the Buddha answers about cause and effect in detail. Therefore, it is known that it uses both cause and effect as its principle. The Avatamsaka Sutra (Huayan) is a teaching of perfect and sudden enlightenment, and the understanding of its principle differs. Some say it uses cause as its principle, based on the title, saying that Huayan is adorned with myriad practices, which is the meaning of cultivating cause. The text often speaks of the characteristics of the forty grounds, so it uses cause as its principle. Others say it uses effect as its principle, based on the title, saying that 'Great, Expansive, Buddha' (Da Fang Guang Fo), Buddha is the name of the ultimate effect, and Huayan is the adornment of the Buddha's body with samadhi, wisdom, and myriad virtues, not the adornment of cause. The text often speaks of the affairs of the Vairocana (Shana) Dharmakaya, which is using effect as its principle. There is also an explanation that cause and effect are combined as the principle, such as saying that the Buddha is the effect, and Huayan is the cause. The text speaks of both the Dharmakaya and the various grounds, using both cause and effect as the principle.' 'The sutras differ in their objects of focus, so the principles they elucidate also differ. The Prajna Sutra generally addresses three types of beings, touching upon true cause and effect, which is different in this sense. Specifically addressing Bodhisattvas, there are also those of sharp and dull faculties. For the dull, it elucidates cause, which is also different in this sense. For those of sharp faculties, it elucidates cause, which is the same in this sense. The Vimalakirti Sutra (Jingming) encompasses the meaning of the Buddha-land. If it speaks of the cause and effect of three types of Buddha-lands, it is different in this sense; if it speaks of the cause and effect of one type of Buddha-land, then it is the same. The Avatamsaka Sutra (Huayan) also addresses two types of beings, the dull being different, and the sharp being the same, as previously distinguished. Furthermore, this meaning can be applied to the cause and effect of the five flavors of teachings, which can be inferred. These are the aspects of the similarities and differences between the cause and effect and the trace-gate in the various sutras.' 'Secondly, the cause and effect of the original gate are eternally different from those of the other sutras. If the Bodhisattvas of the Tripitaka teaching are those who begin to practice the true cause and effect, without expedient cause and effect, even to the point of explaining that the Buddha began to attain enlightenment under the Bodhi tree, it is not a distant original trace. The Bodhisattvas of the shared teaching also begin to practice cause, using supernatural powers and transformations to discuss the original trace, but it is not a distant original trace. The Mahaprajnaparamita Sutra (Dapin) says that Bodhisattvas have original traces, while the two vehicles do not. It says that the Buddha began to attain the original traces of the manifested body and the Dharmakaya, but does not speak of a distant original trace. The Vimalakirti Sutra (Jingming) does not say that Shravakas have original traces, but only explains that Bodhisattvas abide in the inconceivable original traces. It says that the Buddha has a pure land, but what Luo Ji saw was also not distant. The Avatamsaka Sutra (Huayan) speaks of Vairocana (Shana) Shakyamuni Buddha.'
迦為本跡，菩薩亦有本跡，聲聞尚不聞不解，云何自有本跡？今經發聲聞有本，本有因果，示為二乘跡中因果。發佛之跡，王宮生身生，道樹法身生，乃至中間生法二身，悉皆是跡。但取最初先得真應，名之為本。故師弟本因本果，與余經永異。今經跡中師弟因果，與眾經有同有異，本中師弟因果，眾經所無，正以此之因果為經妙宗也。
四、粗妙者，若半字之因，道樹遍果，此宗則粗。《大品》所明三乘共因果，亦如是不共之因。雖云菩薩一日行般若，如日照闇，發心即遊戲神通，而猶帶粗因，圓因不得獨顯；雖說法身無來無去，猶帶粗果，圓果不得獨顯，故名為粗。方等中雖彈偏因果，高原陸地不生蓮華，不辨偏得入圓，圓不彰顯，是亦為粗。《華嚴》前照高山，說一圓因；究竟後身，說一圓果。又帶別因果，所帶處粗。今經聲聞受記，菩薩疑除，同開佛知見，俱入一圓因，發跡顯本，同悟實果，因圓果實，不帶方便，永異余經，故稱為妙也。開粗者，昔緣根鈍，未堪聞贊佛乘因果，用方便因果引接近情，五味調熟，心漸通泰，決了粗因，同成妙因；決諸粗果，同成妙果。故低頭舉手著法之眾，皆成佛道，更無非佛道因。佛道既成，那得猶有非佛之果？散善微因，今皆開決，悉是圓因，何況二乘行！何況菩
【現代漢語翻譯】 現代漢語譯本： 迦葉（Kāśyapa，佛十大弟子之一，以頭陀第一著稱）是本和跡的體現，菩薩也有本和跡，而聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）尚且不曾聽聞也不理解，又怎麼會有自己的本和跡呢？《法華經》闡發聲聞也有本，本有因果，這是在二乘（Śrāvakayāna，聲聞乘）的跡中展示因果。闡發佛的跡，王宮降生是生身（父母所生之身）的跡象，菩提樹下證悟是法身（佛的真身）的跡象，乃至中間所生的法身和生身，都只是跡象。但取最初先證得真應之身，稱之為本。所以師弟的本因本果，與其他的經典永遠不同。《法華經》在跡中的師弟因果，與眾經有相同也有不同，本中的師弟因果，是眾經所沒有的，正是以此因果作為《法華經》的精妙宗旨。 四、粗妙的區分：如果用半字之因，來對應菩提樹下的圓滿之果，那麼這種說法就顯得粗糙。《大品般若經》所闡明的聲聞乘、緣覺乘、菩薩乘共同的因果，也是這樣不共的因。雖然說菩薩一日行般若，就像太陽照亮黑暗，發心就能遊戲神通，但仍然帶有粗糙的因，圓滿的因不能單獨顯現；雖然說法身無來無去，仍然帶有粗糙的果，圓滿的果不能單獨顯現，所以稱為粗糙。方等經中雖然批判偏頗的因果，如同高原陸地不能生長蓮花，但不辨別偏頗之因可以進入圓滿之因，圓滿之因不能彰顯，這也是粗糙。《華嚴經》前面照耀高山，說一個圓滿的因；究竟的後身，說一個圓滿的果。又帶有差別之因果，所帶之處就顯得粗糙。《法華經》中聲聞被授記，菩薩的疑惑消除，一同開啟佛的知見，共同進入一個圓滿的因，發跡顯本，一同領悟真實的果，因圓滿果真實，不帶有任何方便，永遠不同於其他的經典，所以稱為精妙。開啟粗糙之因果，是因為過去眾生根器遲鈍，不能夠聽聞讚歎佛乘的因果，用方便的因果引導接近實情，用五味調和成熟，心漸漸通達泰然，決斷粗糙的因，一同成就精妙的因；決斷各種粗糙的果，一同成就精妙的果。所以低頭舉手稱念佛法的眾生，都能成就佛道，更沒有不是佛道的因。佛道既然成就，怎麼還會有不是佛道的果呢？散亂的善行等微小的因，現在都開啟決斷，全部都是圓滿的因，何況是二乘的修行！何況是菩薩的修行！
【English Translation】 English version: Kāśyapa (one of the ten major disciples of the Buddha, known for being foremost in ascetic practices) is a manifestation of both the original and the traces, and Bodhisattvas also have original and traces. How can Śrāvakas (disciples who practice by listening to the Buddha's teachings), who have not even heard of or understood this, have their own original and traces? The Lotus Sutra elucidates that Śrāvakas also have an origin, and that the origin has cause and effect, demonstrating cause and effect within the traces of the Two Vehicles (Śrāvakayāna, the Vehicle of Hearers). It elucidates the traces of the Buddha: being born in the royal palace is a trace of the physical body (born of parents), enlightenment under the Bodhi tree is a trace of the Dharma body (the true body of the Buddha), and even the Dharma body and physical body born in between are all just traces. But taking the very first attainment of the true response body is called the origin. Therefore, the teacher-disciple relationship's original cause and original effect are eternally different from other sutras. The teacher-disciple relationship's cause and effect within the traces in the Lotus Sutra are both similar to and different from those in other sutras, while the teacher-disciple relationship's cause and effect in the origin are absent from all other sutras. It is precisely this cause and effect that serves as the wondrous essence of the sutra. Four, the distinction between coarse and subtle: If one uses the cause of a half-word to correspond to the complete fruit under the Bodhi tree, then this saying appears coarse. The common cause and effect of the Śrāvaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle, as elucidated in the Mahāprajñāpāramitā Sūtra, are also similarly uncommon. Although it is said that a Bodhisattva practices Prajñā for one day, like the sun illuminating darkness, and that upon generating the aspiration for enlightenment, they can play with supernatural powers, it still carries a coarse cause, and the perfect cause cannot be singularly manifested. Although it is said that the Dharma body neither comes nor goes, it still carries a coarse fruit, and the perfect fruit cannot be singularly manifested, hence it is called coarse. Although the Fangdeng Sutras criticize biased cause and effect, like lotuses not growing on high plateaus, they do not distinguish that biased causes can enter into perfect causes, and the perfect cause cannot be made manifest, which is also coarse. The Avataṃsaka Sūtra illuminates a perfect cause in the front, shining on high mountains; and speaks of a perfect fruit in the ultimate later body. It also carries separate causes and effects, and the places it carries are coarse. In the Lotus Sutra, Śrāvakas receive predictions of enlightenment, Bodhisattvas' doubts are eliminated, they all open up the Buddha's knowledge and vision, and together enter into one perfect cause, revealing the traces and manifesting the origin, together realizing the true fruit. The cause is perfect and the fruit is real, without any expedient means, eternally different from other sutras, hence it is called subtle. Opening up the coarse is because in the past, beings' faculties were dull and unable to hear praise of the Buddha Vehicle's cause and effect, so expedient causes and effects were used to guide them closer to the truth. The five flavors were used to harmonize and ripen them, their minds gradually became clear and at ease, resolving the coarse cause and together accomplishing the subtle cause; resolving the various coarse fruits and together accomplishing the subtle fruit. Therefore, beings who bow their heads, raise their hands, and think of the Dharma, can all attain Buddhahood, and there is no cause that is not the cause of Buddhahood. Since Buddhahood is attained, how can there still be a fruit that is not the fruit of Buddhahood? Scattered good deeds and minor causes are now all opened up and resolved, all are perfect causes, let alone the practice of the Two Vehicles! Let alone the practice of Bodhisattvas!
薩行！無不皆是妙因果也。
五、結成者，即為二：一、結因果。二、四句料簡。
夫經說因果，正為通益生法行人。若開權顯實，正令七種方便生身未入者入，傍令生、法二身已入者進。若說壽量長遠，傍令生身未入者入，正令生法已入者進。〈神力品〉云：「如來所有一切甚深之事」者，非因非果，是甚深之理，因果是甚深之事。從七種方便，初得入圓，登銅輪位，名之為因。乃至余有一生在，若轉一生，即得妙覺，名之為果。從於二住至於等覺，中間名為亦因亦因因，亦果亦果果。用無礙道伏一分無明，名之為因；用解脫道斷一分無明，名之為果。約此解脫，復修無礙，故云因因；從此無礙，復得解脫，故言果果。
複次，初十住為因，十行為果；十行為因，迴向為果；十向為因，十地為果；十地為因，等覺為果；等覺為因，妙覺為果。妙覺唯果、唯解脫，不得名因、名無礙；初住唯因、唯無礙，不得名果、名解脫。何者？初住見真，以真為因，住前相似，非是真因。若取性德為初因者，彈指散華是緣因種，隨聞一句是了因種，凡有心者是正因種。此乃遠論性德三因種子，非是真實開發，故不取為因也。
二、四句料簡者。
問：
若言初住入理，名為圓因圓果，何得文
【現代漢語翻譯】 薩行！（Sā xíng，感嘆詞，類似於「善哉」），一切無不是奇妙的因果關係。
五、結論部分，分為兩點：一、總結因果。二、四句料簡。
佛經講述因果，正是爲了普遍利益修學生身、法身的人。如果開權顯實，正是爲了讓七種方便（qī zhǒng fāngbiàn）的生身尚未證入的人證入，同時讓生身、法身已經證入的人進步。如果講述壽命長遠，同時讓生身尚未證入的人證入，正是爲了讓生身、法身已經證入的人進步。《神力品》（Shén lì pǐn）中說：『如來所有一切甚深之事』，不是因也不是果，是甚深的道理，因果是甚深之事。從七種方便開始，最初證入圓教，登上銅輪位（tóng lún wèi），稱之為因。乃至還剩一生，如果轉變一生，就能證得妙覺（miào jué），稱之為果。從二住（èr zhù）到等覺（děng jué），中間稱為亦因亦因因，亦果亦果果。用無礙道（wú ài dào）伏住一分無明（wú míng），稱之為因；用解脫道（jiě tuō dào）斷除一分無明，稱之為果。依據此解脫，再次修習無礙，所以說因因；從此無礙，再次得到解脫，所以說果果。
再次，初十住（chū shí zhù）為因，十行（shí xíng）為果；十行為因，迴向（huí xiàng）為果；十向（shí xiàng）為因，十地（shí dì）為果；十地為因，等覺為果；等覺為因，妙覺為果。妙覺唯是果、唯是解脫，不能稱為因、稱為無礙；初住唯是因、唯是無礙，不能稱為果、稱為解脫。為什麼呢？初住見真，以真為因，住前相似位，不是真正的因。如果取性德（xìng dé）為最初的因，那麼彈指散花是緣因種（yuán yīn zhǒng），隨聞一句是了因種（liǎo yīn zhǒng），凡是有心者是正因種（zhèng yīn zhǒng）。這乃是遠論性德的三因種子，不是真實開發，所以不取為因。
二、四句料簡。
問：
如果說初住入理，稱為圓因圓果，為何經文
【English Translation】 Sādhu! (Sā xíng, an exclamation similar to 'Excellent!') Everything is a wonderful cause and effect.
V. Conclusion, which consists of two points: 1. Summarizing cause and effect. 2. Four-sentence analysis.
The sutras speak of cause and effect precisely to universally benefit those who cultivate the physical body (sheng shen) and Dharma body (fa shen). If 'opening the provisional to reveal the real,' it is precisely to enable those of the seven expedient means (qī zhǒng fāngbiàn) whose physical bodies have not yet entered to enter, and at the same time to allow those whose physical bodies and Dharma bodies have already entered to advance. If speaking of the length of life, it is simultaneously to enable those whose physical bodies have not yet entered to enter, and precisely to allow those whose physical bodies and Dharma bodies have already entered to advance. The Supernatural Powers chapter (Shén lì pǐn) says: 'All the profound matters possessed by the Tathagata' are neither cause nor effect, but profound principles; cause and effect are profound matters. Starting from the seven expedient means, initially entering the perfect teaching, ascending to the bronze wheel position (tóng lún wèi), is called the cause. Even if there is one life remaining, if that one life is transformed, one will attain wonderful enlightenment (miào jué), which is called the effect. From the Second Abode (èr zhù) to Near-Perfect Enlightenment (děng jué), the intermediate stage is called both cause and cause of cause, both effect and effect of effect. Using the unobstructed path (wú ài dào) to subdue a portion of ignorance (wú míng) is called the cause; using the path of liberation (jiě tuō dào) to sever a portion of ignorance is called the effect. Based on this liberation, one cultivates unobstructedness again, hence it is said 'cause of cause'; from this unobstructedness, one attains liberation again, hence it is said 'effect of effect'.
Furthermore, the Initial Ten Abodes (chū shí zhù) are the cause, the Ten Practices (shí xíng) are the effect; the Ten Practices are the cause, Dedication (huí xiàng) is the effect; the Ten Dedications (shí xiàng) are the cause, the Ten Grounds (shí dì) are the effect; the Ten Grounds are the cause, Near-Perfect Enlightenment (děng jué) is the effect; Near-Perfect Enlightenment is the cause, Wonderful Enlightenment (miào jué) is the effect. Wonderful Enlightenment is only the effect, only liberation, and cannot be called the cause or unobstructedness; the Initial Abode is only the cause, only unobstructedness, and cannot be called the effect or liberation. Why? The Initial Abode sees the truth, taking truth as the cause; the stage similar to the Abode before it is not a true cause. If one takes inherent virtue (xìng dé) as the initial cause, then snapping fingers and scattering flowers is the conditional cause seed (yuán yīn zhǒng), hearing a single phrase is the enabling cause seed (liǎo yīn zhǒng), and all those with a mind are the direct cause seed (zhèng yīn zhǒng). This is a distant discussion of the three cause seeds of inherent virtue; it is not a real development, so it is not taken as the cause.
II. Four-sentence analysis.
Question:
If it is said that the Initial Abode enters principle, called perfect cause and perfect effect, why does the text
云：「漸漸修學得成佛道」？
答：
應作兩種四句料簡：自有漸圓，自有圓漸，自有漸漸，自有圓圓。漸圓者，此約理外七種方便，同開佛知見，始見圓理。見圓理者，良由理外七種方便，漸入圓因，故言漸圓。漸圓三句(云云)。圓漸者，初入此圓，同觀三諦，見實相理，初后無殊，然而事中修行，未能盡備，復須研習，據初入圓，故名為圓。進修上行，複名為漸。漸漸者，從二住去至等覺，此是圓家漸漸，非理外漸漸。圓圓者，至妙覺亦名漸圓，亦名圓圓，圓理先圓，今復事圓，故言圓圓。複次，圓漸如初住，漸漸如二住已去至三十心，漸圓如初地已去，圓圓即妙覺也。
三十心雖同有賢聖之義，義稱為賢，伏多斷少故。十地去名為聖，伏少斷多故。又十住名賢聖，二十心是聖賢，十地等覺是聖，妙覺是聖聖。今借喻初月，匡郭已圓，光用未備，此譬圓漸；從二日至十四日，其明漸進，此譬漸漸；至十五日此譬漸圓，又譬圓圓。夫月無虧盈，亦約月辨虧盈；理無圓漸，亦約理判圓漸耳。此經之宗，利益巨大，始自圓漸，終竟圓圓。大乘因果，增長具足(云云)。
問：
既稱圓漸，複稱圓別，乃至通藏亦應爾耶？
答：
此義出《四教章》中。其意云何？三藏，三
【現代漢語翻譯】 現代漢語譯本 問：『漸漸修學才能成就佛道』嗎？
答：
應該作兩種四句料簡：自有漸圓，自有圓漸，自有漸漸，自有圓圓。漸圓，這是指在理外用七種方便法門，共同開啟佛的知見，開始見到圓滿的真理。見到圓滿真理的人，是因為在理外用七種方便法門，逐漸進入圓滿的因地，所以說漸圓。漸圓三句（內容省略）。圓漸，最初進入這個圓教，一同觀照空、假、中三諦，見到實相的真理，開始和最後沒有差別，然而在事相上的修行，還不能完全具備，還需要進一步研習，根據最初進入圓教，所以名為圓。進一步修行向上，又名為漸。漸漸，從二住位到等覺位，這是圓教中的漸漸，不是理外的漸漸。圓圓，到達妙覺位也叫漸圓，也叫圓圓，圓滿的真理先前已經圓滿，現在事相也圓滿，所以說圓圓。再次說明，圓漸如初住位，漸漸如二住位以後到三十心位，漸圓如初地以後，圓圓就是妙覺位。
三十心雖然都具有賢聖的意義，但只能稱為賢，因為降伏的多，斷除的少。十地以上才稱為聖，因為降伏的少，斷除的多。另外，十住位名為賢聖，二十心位是聖賢，十地等覺是聖，妙覺是聖聖。現在借用初月的比喻，外形已經圓滿，但光芒還不夠，這比喻圓漸；從初二到十四，光明逐漸增長，這比喻漸漸；到十五日，這比喻漸圓，又比喻圓圓。月亮沒有虧缺和盈滿，只是根據月亮來分辨虧缺和盈滿；真理沒有圓滿和漸進，只是根據真理來判斷圓滿和漸進罷了。這部經的宗旨，利益巨大，開始於圓漸，最終達到圓圓。大乘的因果，增長具足（內容省略）。
問：
既然稱為圓漸，又稱為圓別，那麼通教和藏教也應該這樣嗎？
答：
這個意義出自《四教章》中。它的意思是怎樣的呢？三藏，三
【English Translation】 English version Question: 'Is it through gradual cultivation and learning that one attains Buddhahood?'
Answer:
One should make two types of four-line distinctions: inherent gradual-perfection (jian yuan), inherent perfection-gradual (yuan jian), inherent gradual-gradual (jian jian), and inherent perfection-perfection (yuan yuan). Gradual-perfection refers to using the seven expedient means outside of principle (li), together opening up the Buddha's knowledge and vision, and beginning to see the perfect principle. Those who see the perfect principle, because they use the seven expedient means outside of principle, gradually enter the perfect cause, hence it is said gradual-perfection. Gradual-perfection three lines (content omitted). Perfection-gradual refers to initially entering this perfect teaching, together contemplating the three truths of emptiness, provisional existence, and the middle way, seeing the principle of true reality, with no difference between beginning and end. However, in the practice of phenomena, one is not yet fully equipped and still needs to study further. Based on the initial entry into perfection, it is called perfection. Further cultivation and upward progress is called gradual. Gradual-gradual refers to progressing from the second stage of abiding (zhu) to the stage of near-perfect enlightenment (dengjue), this is the gradual-gradual within the perfect teaching, not the gradual-gradual outside of principle. Perfection-perfection refers to reaching the stage of wonderful enlightenment (miaojue), also called gradual-perfection, also called perfection-perfection, the perfect principle was already perfect, and now phenomena are also perfect, hence it is said perfection-perfection. Furthermore, perfection-gradual is like the initial stage of abiding, gradual-gradual is like the second stage of abiding onwards to the thirty minds, gradual-perfection is like the initial ground (bhumi) onwards, perfection-perfection is the wonderful enlightenment.
Although the thirty minds all have the meaning of being worthy and sage, they are only called worthy, because they subdue much and cut off little. Those above the ten grounds are called sages, because they subdue little and cut off much. Furthermore, the ten stages of abiding are called worthy-sages, the twenty minds are sage-worthy, the ten grounds and near-perfect enlightenment are sages, and wonderful enlightenment is sage-sage. Now, using the analogy of the new moon, the outline is already round, but the light is not yet sufficient, this is like perfection-gradual; from the second day to the fourteenth day, its brightness gradually increases, this is like gradual-gradual; to the fifteenth day, this is like gradual-perfection, and also like perfection-perfection. The moon has no waxing or waning, it is only based on the moon that waxing and waning are distinguished; principle has no perfection or gradualness, it is only based on principle that perfection and gradualness are judged. The purpose of this sutra, its benefits are immense, beginning with perfection-gradual, and ultimately reaching perfection-perfection. The cause and effect of the Mahayana, increasing and fully equipped (content omitted).
Question:
Since it is called perfection-gradual, and also called perfection-distinct, then should the shared (tong) and treasury (zang) teachings also be like this?
Answer:
This meaning comes from the 'Four Teachings Chapter'. What is its meaning? The Threefold Treasury (tripiṭaka), three
藏可解。別者，諦緣度也。通者，真諦也。圓者，無學辦也。通通者，同無生也。三藏者，道諦中戒定慧也。別者，正習盡不盡也，化他不化他、出假不出假之別也。圓者，同證真也。別別者，別上別下也。三藏者，修無量道諦中戒定慧也。通者，四門俱契中也。圓者，五住盡也。圓圓者，融也。別者，四門異也。通者，四門相攝也。藏者，圓道諦、圓戒定慧也。
此義既通，亦應漸圓，漸圓四句皆得也。結因果皆成也。然後判粗妙開粗妙，悉得也。
△大章第四、明用者，用是如來之妙能，此經之勝用。如來以權實二智為妙能，此經以斷疑生信為勝用，只二智慧斷疑生信，生信斷疑由於二智，約人約法左右互論耳。
前明宗，就宗體分別，使宗體不濫。今論于用，就宗用分別，使宗用不濫。何者？宗亦有用，用亦有宗。宗用非用用，用用非宗用，用宗非宗宗，宗宗非用宗。宗用者，因果是宗，因果各有斷伏為用；用有宗者，慈悲為用宗，斷疑生信為用用。若論于宗，且置斷伏，但論因果；仐明於用，但論斷疑生信，且置慈悲。若得此意，則知權實二智慧斷疑生信，是今經之大用，其義明矣！
論用開為五：一、明力用。二、明同異。三、明歷別。四、對四悉檀。五、悉檀同異。
一
【現代漢語翻譯】 現代漢語譯本：藏，可以理解為差別，即諦、緣、度（諦：真諦，緣：因緣，度：解脫）。通，可以理解為真諦。圓，可以理解為無學（佛教修行的一個階段）的成就。通通，可以理解為與無生（不生不滅的境界）相同。三藏，指的是道諦（八正道）中的戒、定、慧（佛教修行的三個方面）。差別，指的是正、習、盡、不盡（四聖諦中的苦、集、滅、道），以及化他（教化他人）與不化他、出假（方便說法）與不出假的區別。圓，指的是共同證得真如。別別，指的是差別中的差別，即上與下的差別。三藏，指的是在修無量道諦中的戒、定、慧。通，指的是四門（四弘誓願）都契合于中道。圓，指的是五住地煩惱（五種根本煩惱）斷盡。圓圓，指的是融合。差別，指的是四門各異。通，指的是四門相互攝持。藏，指的是圓道諦、圓戒定慧。 此義理既然通達，也應該逐漸圓融，漸圓的四句都能夠成立。結論因果也都能夠成就。然後判斷粗妙、開粗妙，全部都可以理解。 △大章第四，闡明『用』，『用』是如來的妙能，是這部經的殊勝作用。如來以權智（方便智慧）和實智（真實智慧）作為妙能，這部經以斷除疑惑、生起信心作為殊勝作用，只有權實二智才能斷除疑惑、生起信心，生起信心、斷除疑惑依賴於權實二智，從人和法的角度左右互相論述而已。 前面闡明『宗』，就宗體（根本宗旨和本體）進行分別，使根本宗旨和本體不混淆。現在論述『用』，就宗用（根本宗旨的作用）進行分別，使根本宗旨的作用不混淆。為什麼這樣說呢？根本宗旨也有作用，作用也有根本宗旨。宗用不是用用，用用不是宗用，用宗不是宗宗，宗宗不是用宗。宗用，指的是因果是根本宗旨，因果各自有斷除和降伏的作用；用有宗，指的是慈悲是作用的根本宗旨，斷除疑惑、生起信心是作用的作用。如果論述根本宗旨，暫且放下斷除和降伏，只論述因果；如果闡明作用，只論述斷除疑惑、生起信心，暫且放下慈悲。如果理解了這個意思，就知道權智和實智慧夠斷除疑惑、生起信心，是這部經的巨大作用，這個道理就明白了！ 論述『用』，展開為五個方面：一、闡明力用。二、闡明同異。三、闡明歷別。四、對照四悉檀（四種普應根機的說法）。五、悉檀同異。 一
【English Translation】 English version: 'Zang' can be understood as differentiation, namely, Truth (D諦, the Four Noble Truths), Condition (緣, dependent origination), and Deliverance (度, liberation). 'Tong' can be understood as the ultimate Truth. 'Yuan' can be understood as the accomplishment of No-Learning (無學, a stage in Buddhist practice). 'Tong Tong' can be understood as being identical to No-Birth (無生, the state of non-arising and non-ceasing). The Three 'Zang' refer to Precepts (戒), Concentration (定), and Wisdom (慧) within the Truth of the Path (道諦, the Eightfold Path). Differentiation refers to Right, Habit, Exhaustion, and Non-Exhaustion (referring to the Four Noble Truths: suffering, cause of suffering, cessation of suffering, and the path to the cessation of suffering), as well as the distinction between transforming others (化他, teaching others) and not transforming others, provisional (出假, expedient means) and non-provisional. 'Yuan' refers to jointly realizing the True Thusness. 'Bie Bie' refers to the differentiation within differentiation, namely, the difference between above and below. The Three 'Zang' refer to Precepts, Concentration, and Wisdom within the practice of immeasurable Truths of the Path. 'Tong' refers to the four gates (Four Great Vows) all aligning with the Middle Way. 'Yuan' refers to the exhaustion of the five abodes of affliction (五住地煩惱, five fundamental afflictions). 'Yuan Yuan' refers to fusion. Differentiation refers to the four gates being different. 'Tong' refers to the four gates mutually embracing. 'Zang' refers to the perfect Truth of the Path, perfect Precepts, Concentration, and Wisdom. Since this meaning is understood, it should also gradually become complete, and all four phrases of gradual completion can be established. The conclusion of cause and effect can also be accomplished. Then, judging the coarse and subtle, and revealing the coarse and subtle, can all be understood. △ Chapter Four, Explaining 'Use': 'Use' is the wonderful ability of the Tathagata, and the supreme function of this scripture. The Tathagata uses expedient wisdom (權智, skillful means) and real wisdom (實智, true wisdom) as wonderful abilities, and this scripture uses cutting off doubts and generating faith as the supreme function. Only expedient and real wisdom can cut off doubts and generate faith, and generating faith and cutting off doubts depend on expedient and real wisdom, discussed from the perspectives of person and Dharma, mutually and reciprocally. Previously, 'Essence' was explained, distinguishing the essence and substance (宗體, fundamental principle and substance) to prevent confusion. Now, 'Use' is discussed, distinguishing the essence and use (宗用, fundamental principle and function) to prevent confusion. Why is this so? Essence also has use, and use also has essence. Essence-use is not use-use, use-use is not essence-use, use-essence is not essence-essence, and essence-essence is not use-essence. Essence-use refers to cause and effect being the essence, and cause and effect each having the function of cutting off and subduing. Use-essence refers to compassion being the essence of use, and cutting off doubts and generating faith being the use of use. If discussing essence, temporarily set aside cutting off and subduing, and only discuss cause and effect; if explaining use, only discuss cutting off doubts and generating faith, and temporarily set aside compassion. If this meaning is understood, then it is known that expedient and real wisdom can cut off doubts and generate faith, which is the great use of this scripture, and the principle is clear! Discussing 'Use' is expanded into five aspects: 1. Explaining the power of use. 2. Explaining similarities and differences. 3. Explaining sequential distinctions. 4. Comparing with the Four Siddhanthas (四悉檀, four universally applicable teachings). 5. Similarities and differences of the Siddhanthas. 1.
、正明用者，諸經不純明佛，智慧不發，佛自應跡，不正破廢二乘果、不斷生身菩薩之近疑，起其遠信不顯本地，增法身菩薩大唸佛之道，損界外之生。如此力用，眾經所無，今經具之，所以命章。不論二乘菩薩等智，純顯佛之微妙智慧；不開眾生九法界知見，純開眾生佛之知見。余經但道佛所變化是跡，不道佛身自是跡；今經自道佛身是跡，其餘變化寧得非跡？今經正破廢化城二乘之果，況其因行耶！又破稟方便教菩薩執跡為極，今皆發廢，悉稱是權跡，及中間諸疑悉斷，起于深遠不思議信。又顯本地真實功德，令法身菩薩得大利益。始自初阿，終鄰后茶。抹十方那由他土為塵數增道菩薩，不能令盡。蓋由如來雨權實二智一味之雨，普等四方俱下者，一切諸四門俱破也。充足求于具足道者，斷其深疑，起其大信，令入一圓因。控摩訶衍車，游於四方，直至道場，大用大力，妙能妙益，猶自未盡。
複次，此力能破二乘之果。二乘怖畏生死，入空取證，生安隱想，生已度想，墮三無為坑。若死若死等苦，已如敗種，更不還生，智醫拱手，方藥無用。至如《涅槃》能治闡提，此則為易。闡提心智不滅，夫有心者，皆當作佛，非定死人，治則不難。二乘灰身滅智，灰身則色非常住，滅智則心慮已盡。焦芽敗種，覆在
【現代漢語翻譯】 現代漢語譯本： 正明此經的功用，在於其他經典不能完全闡明佛的智慧，以致智慧不能啓發。佛因此親自示現應化之跡，糾正並破除二乘（聲聞和緣覺）所證的果位，斷除生身菩薩對佛的疑慮，從而生起對佛的深遠信心。此經不只顯現佛的本地（真如佛性），還增益法身菩薩修習大唸佛之道，減少界外眾生的數量。這種力量和作用，是其他經典所沒有的，而此經完全具備，所以特別強調。此經不討論二乘菩薩等的智慧，而是純粹顯現佛的微妙智慧；不開啟眾生九法界的知見，而是純粹開啟眾生對佛的知見。其他經典只說佛所變化的是應化之跡，不說佛身本身就是應化之跡；而此經直接說明佛身就是應化之跡，那麼其他的變化難道能不是應化之跡嗎？此經正是要破除二乘所證的化城之果，更何況是他們的因行呢！又破除那些秉持方便教法的菩薩執著于應化之跡為究竟，現在全部廢除，都稱這些為權宜之跡，以及中間產生的各種疑慮全部斷除，從而生起對深遠不可思議之法的信心。又顯現本地真實的功德，使法身菩薩得到巨大的利益。從最初的『阿』字開始，到接近最後的『茶』字結束，即使將十方無數國土都磨成微塵，用來增加修道菩薩的數量，也不能窮盡此經的功德。這大概是因為如來降下權智和實智這兩種同一味道的法雨，普遍平等地向四方降下，一切諸四門（生老病死）都被破除。充足那些尋求具足道的人，斷除他們深深的疑惑，生起他們廣大的信心，使他們進入圓滿的因地。駕馭摩訶衍（大乘）之車，遊歷於四方，直至道場，具有巨大的作用和力量，微妙的能力和利益，即使這樣也還不能完全表達此經的功德。
更進一步說，此經的力量能夠破除二乘的果位。二乘之人因為怖畏生死，所以進入空性，並以此為證，生起安穩的想法，生起已經得度的想法，從而墮入三無為的深坑。他們若死或如死一般的痛苦，已經如同敗壞的種子，不再會重新生長，即使是智慧高明的醫生也拱手無策，任何方藥都無濟於事。至於《涅槃經》能夠醫治一闡提（斷善根的人），這相對來說就容易多了。因為一闡提的心智並沒有滅絕，凡是有心的人，都應當能夠成佛，他們並非是已經確定死亡的人，所以醫治起來並不困難。而二乘之人灰身滅智，灰身則意味著色身不是恒常存在的，滅智則意味著心念已經窮盡。他們如同焦芽敗種，又在哪裡呢？
【English Translation】 English version: The precise purpose of this sutra is that other sutras do not fully clarify the wisdom of the Buddha, so wisdom cannot be developed. The Buddha, therefore, manifests traces of response, correcting and refuting the fruits attained by the Two Vehicles (Śrāvakas and Pratyekabuddhas), cutting off the near doubts of Bodhisattvas in their manifested bodies, thereby giving rise to far-reaching faith in the Buddha. This sutra not only reveals the Buddha's original ground (Tathata Buddha-nature) but also increases the practice of the Great Mindfulness of Buddha path for Dharmakaya Bodhisattvas, reducing the number of beings outside the boundary. This power and function are not found in other sutras, but this sutra fully possesses them, so it is particularly emphasized. This sutra does not discuss the wisdom of the Two Vehicles, Bodhisattvas, etc., but purely reveals the Buddha's subtle wisdom; it does not open the knowledge and views of beings in the Nine Dharma Realms but purely opens the knowledge and views of beings regarding the Buddha. Other sutras only say that the transformations of the Buddha are traces, not that the Buddha's body itself is a trace; this sutra directly states that the Buddha's body is a trace, so how could other transformations not be traces? This sutra precisely refutes the fruit of the transformed city attained by the Two Vehicles, let alone their causal practices! It also refutes those Bodhisattvas who adhere to the expedient teachings, taking the traces as ultimate; now all are abolished, and all are called expedient traces, and all the doubts in between are cut off, thereby giving rise to faith in the profound and inconceivable. It also reveals the true merits of the original ground, enabling Dharmakaya Bodhisattvas to obtain great benefits. Starting from the initial 'A,' ending near the final 'Cha.' Even if countless lands in the ten directions were ground into dust to increase the number of Bodhisattvas practicing the path, it would not be possible to exhaust the merits of this sutra. This is probably because the Tathagata rains down the rain of expedient wisdom and real wisdom, which are of the same flavor, universally and equally descending in all directions, and all the Four Gates (birth, old age, sickness, and death) are broken through. It fulfills those who seek the complete path, cutting off their deep doubts, giving rise to their great faith, and enabling them to enter the perfect causal ground. Driving the Mahayana (Great Vehicle), traveling in all directions, until reaching the Bodhi-tree, with great function and great power, subtle ability and subtle benefits, even so, it is still not possible to fully express the merits of this sutra.
Furthermore, this power can break the fruit of the Two Vehicles. The Two Vehicles, fearing birth and death, enter emptiness and take it as proof, giving rise to thoughts of peace and security, giving rise to thoughts of having already crossed over, thereby falling into the pit of the Three Unconditioned Realms. Their suffering, whether dead or like death, is already like a decayed seed, which will no longer grow again; even wise doctors give up, and no medicine is of any use. As for the Nirvana Sutra being able to cure icchantikas (those who have severed their roots of goodness), this is relatively easy. Because the mind and wisdom of icchantikas have not been extinguished, and all those who have a mind should be able to become Buddhas; they are not people who are already determined to die, so curing them is not difficult. But the Two Vehicles have extinguished their bodies and destroyed their wisdom; extinguishing the body means that the physical body is not permanent, and destroying wisdom means that thoughts have been exhausted. They are like scorched sprouts and decayed seeds, where are they to be found?
高原陸地，既聾且啞，永無反覆，諸教主所棄，諸經方藥不行。今則本佛智大、妙法藥良，色身不灰如凈琉璃，內外色像悉于中現，令心智不滅，開示悟入佛之知見。令客作賤人，付菩提家業，高原陸地，授佛蓮華。其耳一時聽十法界聲；其舌隨一切類，演佛音聲，令一切聞。能以一根遍為眾用，即是今經之力用也。
上已說佛智力竟，今更重說。如漢末三分，曹公智略當時第一，復劣楊修三十五里。此真丹人智不及外國外道智，如芥比山。一切世人外道智，不及舍利弗智十六分一。二乘智如螢火蟲，菩薩智如日光。通菩薩智如鴻鵠，勢不及遠。別菩薩智如金翅鳥，從一須彌至一須彌。別菩薩智如爪上土，比佛智慧如十方土。當知佛之智慧，至融至即，至頓至實，不可思議，不縱不橫，圓妙無比，喻不可盡問答。余經不純說，今經獨純說之，此佛實智力大也。譬如十小牛，乃至一龍、十龍、一力士、十力士不如五通人，外五通不如一羅漢，一切羅漢不如一目連，目連不如一身子，身子不如菩薩，菩薩不如別菩薩，別菩薩不如圓菩薩，圓菩薩不如佛。佛跡甚大，化復作化，化化無盡，無謀而當，如修羅琴，一切賢聖，無能測者。佛權力既如此，余諸義例可知，不復記。
二、明同異者。
問：
【現代漢語翻譯】 現代漢語譯本 高原陸地，既聾又啞，永遠不會改變，是各位教主所拋棄的地方，各種經典藥方都不起作用。現在憑藉本佛的智慧廣大、妙法靈藥有效，色身不會灰敗如同純凈的琉璃，內外一切色相都顯現在其中，使心智不滅，開示引導眾生領悟佛的知見。讓做客之人成為主人，交付菩提覺悟的家業，在高原陸地上，授予佛的蓮花。使他們的耳朵一時能聽到十法界的聲音；他們的舌頭能隨著一切種類眾生，宣揚佛的音聲，使一切眾生都能聽聞。能夠用一個根器普遍地為大眾所用，這就是這部經的力量和作用。 上面已經說完佛的智慧力量，現在再次著重說明。如同漢朝末年三國鼎立時期，曹操的智謀在當時是第一，但仍然比楊修差三十五里。這就像真丹人的智慧比不上外國外道的智慧，如同芥子比之於山嶽。一切世人外道的智慧，比不上舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）智慧的十六分之一。二乘（聲聞乘和緣覺乘）的智慧如同螢火蟲，菩薩的智慧如同日光。通教菩薩的智慧如同鴻鵠，力量不足以飛得很遠。別教菩薩的智慧如同金翅鳥，能從一個須彌山（Sumeru，佛教宇宙觀中的聖山）飛到另一個須彌山。別教菩薩的智慧如同指甲上的塵土，比之於佛的智慧如同十方國土。應當知道佛的智慧，達到融合達到統一，達到頓悟達到真實，不可思議，不縱不橫，圓滿微妙無比，比喻也無法窮盡。其他經典不完全闡述，這部經單獨純粹地闡述這些，這是佛的真實智慧力量廣大啊。譬如十頭小牛，乃至一頭龍、十頭龍、一個力士、十個力士比不上五通之人，外道的五神通比不上一個羅漢（Arhat，斷絕一切煩惱，達到涅槃境界的修行者），一切羅漢比不上一個目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱），目連比不上一個身子（舍利弗的別稱），身子比不上菩薩，菩薩比不上別教菩薩，別教菩薩比不上圓教菩薩，圓教菩薩比不上佛。佛的足跡非常廣大，化身又化身，化身變化無窮無盡，不用謀劃而自然恰當，如同修羅琴（Asura's lute，一種無需彈奏就能發出美妙音樂的琴），一切賢聖，沒有能夠測度的。佛的權力和力量既然是這樣，其餘的各種義理和例子可以類推得知，不再一一記載。 二、說明相同和不同之處。 問：
【English Translation】 English version The highland land is both deaf and mute, never changing, abandoned by all the teachers, and all the classic prescriptions are ineffective. Now, relying on the Buddha's great wisdom and the effective miraculous medicine, the physical body will not decay like pure crystal, and all internal and external appearances will appear in it, so that the mind will not be extinguished, revealing and guiding sentient beings to understand the Buddha's knowledge and vision. Let the guest become the master, hand over the family business of Bodhi enlightenment, and on the highland land, bestow the Buddha's lotus flower. Enable their ears to hear the voices of the ten Dharma realms at once; their tongues can proclaim the Buddha's voice along with all kinds of beings, so that all beings can hear. Being able to use one root universally for the benefit of the masses, this is the power and function of this sutra. The above has finished speaking about the power of the Buddha's wisdom, and now I will emphasize it again. Just like the Three Kingdoms period at the end of the Han Dynasty, Cao Cao's strategy was the best at the time, but it was still thirty-five li worse than Yang Xiu. This is like the wisdom of the people of Zhendan (China) not being as good as the wisdom of foreign heretics, like a mustard seed compared to a mountain. The wisdom of all worldly heretics is not even one-sixteenth of the wisdom of Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom). The wisdom of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) is like a firefly, and the wisdom of a Bodhisattva is like sunlight. The wisdom of a Tong (common) Bodhisattva is like a swan, and its power is not enough to fly far. The wisdom of a Bie (distinct) Bodhisattva is like a Garuda, which can fly from one Sumeru (the sacred mountain in the Buddhist cosmology) to another Sumeru. The wisdom of a Bie Bodhisattva is like the dust on a fingernail, compared to the Buddha's wisdom, it is like the lands of the ten directions. It should be known that the Buddha's wisdom reaches fusion and unity, reaches sudden enlightenment and truth, is inconceivable, neither vertical nor horizontal, perfectly subtle and incomparable, and metaphors cannot exhaust it. Other sutras do not fully explain these, but this sutra alone purely explains them, this is the Buddha's true wisdom and great power. For example, ten small cows, or even one dragon, ten dragons, one strong man, ten strong men are not as good as a person with five supernatural powers, the five supernatural powers of a heretic are not as good as one Arhat (a practitioner who has cut off all afflictions and reached the state of Nirvana), all Arhats are not as good as one Maudgalyāyana (one of the ten great disciples of the Buddha, known for his supernatural powers), Maudgalyāyana is not as good as one Śāriputra (another name for Śāriputra), Śāriputra is not as good as a Bodhisattva, a Bodhisattva is not as good as a Bie Bodhisattva, a Bie Bodhisattva is not as good as a Yuan (perfect) Bodhisattva, and a Yuan Bodhisattva is not as good as a Buddha. The Buddha's footprints are very vast, and the transformation is transformed again, the transformation is endless, naturally appropriate without planning, like Asura's lute (a lute that can emit beautiful music without being played), all sages, none can measure it. Since the Buddha's power and strength are like this, the remaining various meanings and examples can be inferred, and will not be recorded one by one. Two, explaining the similarities and differences. Question:
實相體，因果宗，既通眾經，權實二智復云何？
答：
名雖通用，力大差別。藏、通以二智斷四住之疑，生偏真之信。《凈名》雖彈斥二乘及偏行菩薩，亦是界內斷疑生信，不能令小乘及方便菩薩斷大疑生大信。《大品》通意，亦是界內疑斷信生，別意雖在界外，亦未斷近疑生遠信。《華嚴》正意，斷界外疑，生於圓信，亦未斷近生遠。故權實二名雖復通用，而力大異。今經用佛菩提二智，斷七種方便最大無明，同入圓因。破執近跡之情，生本地深信，乃至等覺，亦令斷疑生信。如是勝用，豈同眾經耶？
三、別釋，為兩：一、別釋跡門。二、別釋本門。
釋跡門為十： 一、破三顯一。 二、廢三顯一。 三、開三顯一。 四、會三顯一。 五、住一顯一。 六、住三顯一。 七、住非 三非一顯一。 八、覆三顯一。 九、住三用一。 十、住一用三。
此意通曆十妙，一一妙中皆具十意，義推可解(云云)。
今就別說者，破三顯一，正破三情而顯一智。何者？昔若初贊佛乘，眾生沒在苦，既不堪聞大，尋念過去佛所行方便力，亦應說三乘。說三乘已，齊教封三情，不更願好者。今破三執顯于佛智，故言諸佛法久后，要當說真實也。
廢
【現代漢語翻譯】 現代漢語譯本 問：實相體（Shixiang Ti，the substance of true reality），因果宗（Yinguo Zong，the school of cause and effect），既然通達眾多經典，那麼權智（Quan Zhi，provisional wisdom）和實智（Shi Zhi，true wisdom）又是什麼呢？
答：
名稱雖然通用，但力量差別很大。《藏經》（Zang Jing，Tripitaka）、《通經》（Tong Jing，common teachings）用二智斷除四住地煩惱（Sizhudi Fan惱，four fundamental defilements）的疑惑，產生偏真（Pian Zhen，partial truth）的信念。《維摩詰經》（Jing Ming，Vimalakirti Sutra）雖然彈斥二乘（Er Cheng，the two vehicles of Sravakas and Pratyekabuddhas）以及偏行菩薩（Pian Xing Pusa，Bodhisattvas who practice partially），也是在界內（Jie Nei，within the realm of samsara）斷除疑惑，產生信念，不能令小乘（Xiao Cheng，Hinayana）以及方便菩薩（Fangbian Pusa，Bodhisattvas using expedient means）斷除大疑惑，產生大信念。《大品般若經》（Da Pin Bore Jing，Mahaprajnaparamita Sutra）的通意（Tong Yi，general meaning），也是在界內斷除疑惑，產生信念，別意（Bie Yi，specific meaning）雖然在界外（Jie Wai，beyond the realm of samsara），也未斷除近疑（Jin Yi，near doubts）而產生遠信（Yuan Xin，distant faith）。《華嚴經》（Hua Yan Jing，Avatamsaka Sutra）的正意（Zheng Yi，true meaning），是斷除界外疑惑，產生圓信（Yuan Xin，perfect faith），也未斷除近疑而生遠信。所以權智和實智二名雖然通用，而力量差別很大。現在此經用佛菩提（Fo Puti，Buddha's Bodhi）二智，斷除七種方便（Qi Zhong Fangbian，seven kinds of expedient means）的最大無明（Wu Ming，ignorance），一同進入圓因（Yuan Yin，perfect cause）。破除執著近跡（Jin Ji，near traces）的情執，產生本地（Ben Di，original ground）的深信，乃至等覺（Deng Jue，near perfect enlightenment），也令斷除疑惑，產生信念。如此殊勝的作用，豈能與眾經相同呢？
三、別釋（Bie Shi，separate explanation），分為兩部分：一、別釋跡門（Ji Men，trace gate）。二、別釋本門（Ben Men，original gate）。
解釋跡門分為十個方面：一、破三顯一（Po San Xian Yi，destroy the three and reveal the one）。二、廢三顯一（Fei San Xian Yi，abolish the three and reveal the one）。三、開三顯一（Kai San Xian Yi，open the three and reveal the one）。四、會三顯一（Hui San Xian Yi，integrate the three and reveal the one）。五、住一顯一（Zhu Yi Xian Yi，abide in the one and reveal the one）。六、住三顯一（Zhu San Xian Yi，abide in the three and reveal the one）。七、住非三非一顯一（Zhu Fei San Fei Yi Xian Yi，abide in neither three nor one and reveal the one）。八、覆三顯一（Fu San Xian Yi，cover the three and reveal the one）。九、住三用一（Zhu San Yong Yi，abide in the three and use the one）。十、住一用三（Zhu Yi Yong San，abide in the one and use the three）。
此意貫通十妙（Shi Miao，ten subtleties），每一妙中都具備這十種含義，意義可以類推理解（云云）。
現在就分別來說，破三顯一，正是破除眾生對三乘的執著，而顯現佛的智慧。為什麼呢？過去如果最初就讚歎佛乘（Fo Cheng，Buddha Vehicle），眾生沉沒在痛苦中，既然不堪聽聞大法，於是想到過去諸佛所使用的方便力（Fangbian Li，power of expedient means），也應該說三乘。說了三乘之後，就讓眾生固守對三乘的執著，不再希望更好的。現在破除對三乘的執著，顯現佛的智慧，所以說諸佛的法，經過長久之後，最終要說真實之法。
廢
【English Translation】 English version Question: The substance of true reality (Shixiang Ti), the school of cause and effect (Yinguo Zong), since it understands all the sutras, what are provisional wisdom (Quan Zhi) and true wisdom (Shi Zhi)?
Answer:
Although the names are commonly used, their power differs greatly. The Tripitaka (Zang Jing) and common teachings (Tong Jing) use the two wisdoms to sever the doubts of the four fundamental defilements (Sizhudi Fan惱), giving rise to belief in partial truth (Pian Zhen). Although the Vimalakirti Sutra (Jing Ming) criticizes the two vehicles (Er Cheng) and Bodhisattvas who practice partially (Pian Xing Pusa), it also severs doubts and generates faith within the realm of samsara (Jie Nei), unable to cause Hinayana (Xiao Cheng) and Bodhisattvas using expedient means (Fangbian Pusa) to sever great doubts and generate great faith. The general meaning (Tong Yi) of the Mahaprajnaparamita Sutra (Da Pin Bore Jing) also severs doubts and generates faith within the realm of samsara, while its specific meaning (Bie Yi), although beyond the realm of samsara (Jie Wai), does not sever near doubts (Jin Yi) to generate distant faith (Yuan Xin). The true meaning (Zheng Yi) of the Avatamsaka Sutra (Hua Yan Jing) severs doubts beyond the realm of samsara, generating perfect faith (Yuan Xin), but also does not sever near doubts to generate distant faith. Therefore, although the names of provisional wisdom and true wisdom are commonly used, their power differs greatly. Now, this sutra uses the two wisdoms of Buddha's Bodhi (Fo Puti) to sever the greatest ignorance (Wu Ming) of the seven kinds of expedient means (Qi Zhong Fangbian), together entering the perfect cause (Yuan Yin). It destroys the emotional attachment to near traces (Jin Ji), generating deep faith in the original ground (Ben Di), and even at the stage of near perfect enlightenment (Deng Jue), it also causes the severing of doubts and the generation of faith. How can such a superior function be the same as other sutras?
Three, separate explanation (Bie Shi), divided into two parts: One, separate explanation of the trace gate (Ji Men). Two, separate explanation of the original gate (Ben Men).
Explaining the trace gate is divided into ten aspects: One, destroy the three and reveal the one (Po San Xian Yi). Two, abolish the three and reveal the one (Fei San Xian Yi). Three, open the three and reveal the one (Kai San Xian Yi). Four, integrate the three and reveal the one (Hui San Xian Yi). Five, abide in the one and reveal the one (Zhu Yi Xian Yi). Six, abide in the three and reveal the one (Zhu San Xian Yi). Seven, abide in neither three nor one and reveal the one (Zhu Fei San Fei Yi Xian Yi). Eight, cover the three and reveal the one (Fu San Xian Yi). Nine, abide in the three and use the one (Zhu San Yong Yi). Ten, abide in the one and use the three (Zhu Yi Yong San).
This meaning permeates the ten subtleties (Shi Miao), and each subtlety possesses these ten meanings, the meaning can be understood by analogy (etc.).
Now, speaking separately, 'destroy the three and reveal the one' precisely destroys sentient beings' attachment to the three vehicles and reveals the Buddha's wisdom. Why? In the past, if one initially praised the Buddha Vehicle (Fo Cheng), sentient beings would be submerged in suffering. Since they were unable to hear the great Dharma, one thought of the power of expedient means (Fangbian Li) used by the Buddhas of the past, and one should also speak of the three vehicles. After speaking of the three vehicles, one would let sentient beings cling to the three vehicles, no longer hoping for anything better. Now, destroying the attachment to the three vehicles reveals the Buddha's wisdom, so it is said that after a long time, the Buddhas' Dharma will ultimately speak of the true Dharma.
Abolish
三顯一者，此正廢教。雖破其情，若不廢教，樹想還生，執教生惑，是故廢教。正直舍方便，但說無上道，十方佛土中，唯有一乘法，無二亦無三。
開三顯一者，正就於理，傍得約教。約教者，昔教明三人入真，今教明三人得佛也。正約理者，只是二乘真空，自有實相。昔方便不深，不能妙見。今開此空即是實相，故言決了聲聞法，是諸經之王；開方便門，示真實相。《大經》云：「為諸聲聞開發慧眼。」
會三顯一者，正就於行。《大品》會宗云：「四念處四禪等，皆是摩訶衍。」但會其法，未會其人。此經人法行俱會，故云：汝等所行是菩薩道，漸漸修學悉當成佛，低頭舉手皆成佛道(云云)。
住一顯一者，此就佛本意，本以實智化物，佛平等說如一味雨，佛自住大乘，如其所得法，定慧力莊嚴，以此度眾生。若以小乘化，我則墮慳貪，是事為不可。故知從得道夜，常說中道，常說大乘；而眾生罪故，故使如來以毒涂乳，著弊垢衣，方便婆和，引令向大。故言雖說種種道，其實為一乘(云云)。
住三顯一者，此就佛權智，方便化物。尋念過去佛所行方便力，我今亦如是，即趣波羅柰，以方便力故，為五比丘說。過去諸佛，亦住三乘而顯一乘，今佛亦爾，故言更以異方便，助顯第一
【現代漢語翻譯】 現代漢語譯本 三顯一，這是爲了真正廢除權教。即使破除了他們的執情，如果不廢除權教，妄想還會重新產生，執著于權教就會產生迷惑，所以要廢除權教。正直地捨棄方便法，只說無上的佛道，在十方諸佛的國土中，只有唯一的一乘佛法，沒有二乘也沒有三乘。
開三顯一，這是主要從理上來說，附帶地涉及權教。從權教上說，過去的權教說明三人（指聲聞、緣覺、菩薩）可以進入真如之境，現在的權教說明三人都可以成佛。主要從理上說，只是二乘所證的真空，本身就具有實相。過去（佛）的方便法不夠深入，不能夠巧妙地見到（實相）。現在開啟這個真空，它就是實相，所以說『決了聲聞法，是諸經之王』；開啟方便之門，顯示真實的實相。《大經》（指《涅槃經》）說：『為諸聲聞開發慧眼。』
會三顯一，這是主要從行持上來說。《大品》（指《摩訶般若波羅蜜經》）會歸宗要時說：『四念處、四禪等，都是摩訶衍（大乘）。』但只是會合了法，還沒有會合人。這部經（指《法華經》）人、法、行都匯合了，所以說：『你們所行的是菩薩道，漸漸地修學最終都能夠成佛，低頭、舉手都能成就佛道。』
住一顯一，這是從佛的本意來說，（佛）本來是用真實的智慧來教化眾生，佛平等地說法，就像一種味道的雨水一樣。佛自己安住于大乘，依照他所證得的法，以禪定、智慧、力量來莊嚴自己，用這個來度化眾生。如果用小乘來教化，我就墮入了慳吝貪婪，這件事是不可以做的。所以知道從成道之夜開始，（佛）常常說中道，常常說大乘；而眾生因為罪業的緣故，所以才使得如來用毒藥塗抹乳汁，穿上破舊污穢的衣服，用方便的言辭，引導他們走向大乘。所以說雖然說了種種道，其實是爲了唯一的一乘（佛道）。
住三顯一，這是從佛的權巧智慧來說，方便地教化眾生。追尋思念過去諸佛所使用的方便之力，我現在也像他們一樣，就前往波羅奈（Varanasi），用方便之力，為五比丘說法。過去諸佛，也安住於三乘而顯示一乘，現在的佛也是這樣，所以說『更用不同的方便，來輔助顯示第一義諦。』
【English Translation】 English version 'Three Showing One', this is to truly abolish provisional teachings. Even if their attachments are broken, if the provisional teachings are not abolished, delusional thoughts will arise again, and clinging to provisional teachings will generate confusion, therefore the provisional teachings must be abolished. Directly abandoning expedient means, only speaking of the unsurpassed Buddha path, in the Buddha lands of the ten directions, there is only the one vehicle (Ekayana) Dharma, without a second or a third.
'Opening the Three to Reveal the One', this is mainly from the perspective of principle (理, Li), incidentally involving provisional teachings. From the perspective of provisional teachings, the past provisional teachings explained that the three (referring to Sravakas, Pratyekabuddhas, and Bodhisattvas) can enter the realm of Suchness, the current provisional teachings explain that the three can all attain Buddhahood. Mainly from the perspective of principle, it is simply that the emptiness (真空, Zhenkong) realized by the two vehicles inherently possesses true reality (實相, Shixiang). In the past, the Buddha's expedient means were not profound enough to subtly perceive (true reality). Now, opening up this emptiness reveals that it is true reality, therefore it is said 'Clearly determining the Sravaka Dharma is the king of all sutras'; opening the gate of expedient means, revealing the true aspect of reality. The Nirvana Sutra says: 'For all Sravakas, developing the eye of wisdom.'
'Converging the Three to Reveal the One', this is mainly from the perspective of practice (行, Xing). The Mahaprajnaparamita Sutra says when converging to the essence: 'The four foundations of mindfulness (四念處, Si Nian Chu), the four dhyanas (四禪, Si Chan), etc., are all Mahayana.' But it only converges the Dharma, not the people. This sutra (referring to the Lotus Sutra) converges people, Dharma, and practice, therefore it is said: 'What you are practicing is the Bodhisattva path, gradually cultivating and learning, you will all eventually attain Buddhahood, bowing your head and raising your hand can all accomplish the Buddha path.'
'Dwelling in the One to Reveal the One', this is from the Buddha's original intention, (the Buddha) originally used true wisdom to transform beings, the Buddha speaks the Dharma equally, like rain of one flavor. The Buddha himself dwells in the Mahayana, according to the Dharma he has attained, adorned with the power of Samadhi, wisdom, and strength, using this to liberate sentient beings. If I were to transform them with the Hinayana, I would fall into stinginess and greed, this is not permissible. Therefore, know that from the night of enlightenment, (the Buddha) always spoke of the Middle Way, always spoke of the Mahayana; but because of the sins of sentient beings, the Tathagata used poison to coat the milk, wore tattered and dirty clothes, and used expedient words to guide them towards the Mahayana. Therefore, it is said that although various paths are spoken of, in reality it is for the one vehicle (Buddha path).
'Dwelling in the Three to Reveal the One', this is from the Buddha's skillful wisdom, expediently transforming beings. Recalling the expedient powers used by the Buddhas of the past, I am now also like them, and went to Varanasi (波羅奈, Polonai), using expedient power, to preach to the five Bhikkhus. The Buddhas of the past also dwelt in the three vehicles while revealing the one vehicle, the current Buddha is also like this, therefore it is said 'Further using different expedient means, to assist in revealing the supreme truth.'
義。又昔于菩薩前毀訾聲聞，然佛實以大乘而得度脫。
住非三非一顯一者，或約理，或約事。約理者，是法住法位，世間相常住，是法不可示，知法常無性，佛種從緣起。無性即非三非一，從緣起即是三緣顯一，令會非三非一。約事者，即是人天乘，此乘非三，亦復非一。常以此乘引入于大，低頭舉手，皆成佛道，若我遇眾生，儘教以佛道。
覆三顯一者，此就權巧多端，前權前度，但除其病，不除其法，法不除故，擬化後緣，若破此法，后何所用？機息則覆，機興則用，何但佛爾，入實菩薩亦然。若有不信此法，于余深法中，示教利喜(云云)。
住三用一者，此就法身妙應眷屬，前住三顯一是師門，今住三用一是弟子門。如富樓那等，實是法身，現作聲聞，示住於三而常顯一，饒益同梵行者。
住一用三者，此就本誓，如華光作佛，愿說三乘，而非惡世。今佛亦于寶藏佛所，愿于惡世說此三乘(云云)。但權實大用包括法界，豈止十意而已，為顯十妙之用，故略言十耳。
破三顯一是用智妙，廢三顯一是用說法妙，開三顯一是用境妙，會三顯一是用行妙，住一顯一是用乘妙，住三顯一是用感應妙，住非三非一顯一是用神通妙，覆三顯一是用位妙，住三用一是用眷屬妙，住一用三
【現代漢語翻譯】 現代漢語譯本： 義。又從前在菩薩面前詆譭聲聞，然而佛實際上是用大乘法門來度脫眾生的。
『住非三非一顯一』，或者從理上說，或者從事上說。從理上說，就是『是法住於法位，世間相恒常存在，此法不可指示，知曉法恒常無自性，佛種從因緣而生起』。無自性即『非三非一』，從因緣生起即是『三緣顯一』，使人領會『非三非一』。從事上說，就是人天乘，此乘既『非三』，也『非一』。常常用此乘引入大乘，低頭舉手，都能成就佛道，『如果我遇到眾生，都教導他們佛道』。
『覆三顯一』，這是就權巧方便多種多樣而言，之前的權宜之計，之前的度化，只是去除眾生的病，不去除其法，因為法不去除，是爲了適應後來的因緣，如果破除了此法，以後用什麼呢？機緣停止就覆蓋，機緣興起就使用，不僅僅是佛這樣，入實的菩薩也是這樣。如果有人不相信此法，就在其他的深奧法門中，『示教利喜』（等等）。
『住三用一』，這是就法身微妙應化眷屬而言，前面『住三顯一』是老師的法門，現在『住三用一』是弟子的法門。例如富樓那（Purna，佛陀十大弟子之一）等，實際上是法身，顯現為聲聞，示現安住於三乘而常常顯現一乘，饒益一同修行的同伴。
『住一用三』，這是就本來的誓願而言，如華光佛（Dipankara Buddha，過去佛之一）成佛，發願宣說三乘，而不是在惡世。現在佛陀也在寶藏佛（Ratnagarbha Buddha，過去佛之一）那裡，發願在惡世宣說這三乘（等等）。只是權實二用廣大，包括整個法界，豈止這十種意義而已，爲了彰顯十種妙用，所以簡略地說十種罷了。
『破三顯一』是用智妙，『廢三顯一』是用說法妙，『開三顯一』是用境妙，『會三顯一』是用行妙，『住一顯一』是用乘妙，『住三顯一』是用感應妙，『住非三非一顯一』是用神通妙，『覆三顯一』是用位妙，『住三用一』是用眷屬妙，『住一用三』
【English Translation】 English version: Furthermore, in the past, he disparaged the Sravakas (hearers) before the Bodhisattvas (enlightenment beings), but in reality, the Buddha (enlightened one) uses the Mahayana (Great Vehicle) to liberate beings.
'Dwelling in neither three nor one, revealing one' can be understood in terms of principle or phenomena. In terms of principle, it means 'This Dharma (teachings) abides in its Dharma position, the characteristics of the world constantly remain, this Dharma cannot be pointed out, knowing that Dharma is always without self-nature, the Buddha-nature arises from conditions.' Without self-nature is 'neither three nor one,' arising from conditions is 'three conditions revealing one,' enabling understanding of 'neither three nor one.' In terms of phenomena, it refers to the human and deva (god) vehicle, which is neither 'three' nor 'one.' It constantly uses this vehicle to lead into the Great Vehicle, bowing the head and raising the hand can all accomplish the Buddha-way, 'If I encounter sentient beings, I will teach them the Buddha-way.'
'Covering three, revealing one' refers to the skillful means being diverse. The previous expedient measures and previous deliverance only remove the beings' illnesses, not removing the Dharma. Because the Dharma is not removed, it is to adapt to later conditions. If this Dharma is destroyed, what will be used later? When the opportunity ceases, it is covered; when the opportunity arises, it is used. It is not only the Buddha who does this, but also the Bodhisattvas who have entered reality. If there are those who do not believe in this Dharma, then in other profound Dharmas, 'show, teach, benefit, and delight' (etc.).
'Dwelling in three, using one' refers to the wonderful response of the Dharmakaya (Dharma body) and its retinue. The previous 'dwelling in three, revealing one' is the teacher's Dharma gate; now 'dwelling in three, using one' is the disciple's Dharma gate. For example, Purna (one of the ten great disciples of the Buddha) and others are actually the Dharmakaya, appearing as Sravakas, demonstrating dwelling in the three vehicles while constantly revealing the one vehicle, benefiting fellow practitioners.
'Dwelling in one, using three' refers to the original vow. For example, Dipankara Buddha (one of the past Buddhas), upon becoming a Buddha, vowed to expound the three vehicles, not in an evil age. Now, the Buddha also, at the place of Ratnagarbha Buddha (one of the past Buddhas), vowed to expound these three vehicles in an evil age (etc.). However, the expedient and the real, the great function, encompass the entire Dharma realm, not just these ten meanings. To reveal the ten wonderful functions, it is briefly said as ten.
'Breaking three, revealing one' is the wonder of using wisdom; 'abolishing three, revealing one' is the wonder of using Dharma-speaking; 'opening three, revealing one' is the wonder of using the realm; 'converging three, revealing one' is the wonder of using practice; 'dwelling in one, revealing one' is the wonder of using the vehicle; 'dwelling in three, revealing one' is the wonder of using response; 'dwelling in neither three nor one, revealing one' is the wonder of using supernatural powers; 'covering three, revealing one' is the wonder of using position; 'dwelling in three, using one' is the wonder of using retinue; 'dwelling in one, using three'
是用利益妙。
將十用對當十妙，文義相揀，大意可解(云云)。
二、本門力用，例為十意。若扶文便，應言開近顯遠。若取義便，應言本跡，只呼近為跡、遠為本，名異義同。所言十者：
一、破跡顯本。 二、廢跡顯本。 三、開跡顯本。 四、會跡顯本。 五、住本顯本。 六、住跡顯本。 七、住非跡非本顯本。 八、覆跡顯本。 九、住跡用本。 十、住本用跡。
通就本門一一妙中皆具十意。若別論者，破跡顯本，亦就破情。〈序品〉、〈方便〉、〈寶塔〉三文，已動執生疑。如文殊答彌勒云：昔八王子師事妙光，妙光先居補處，而王子成佛，號曰然燈。弟子今又成佛，號曰釋迦。妙光翻為弟子，字曰文殊。動跡執生此疑，何由可決？今言非是補處淹緩，亦非弟子超越，良由釋迦成道已久，昔示弟子、今示作師耳。拂此跡疑，顯于本智，故言破跡顯本也。〈方便品〉云：「我從久遠劫來，贊示涅槃道，生死苦永盡，我常如是說。」當知生死久已永盡，非是中間始入涅槃。寶塔涌現，證示滅不滅，即跡而常。分身皆集，八方不可稱數，分身既多，當知成佛久矣！如荷積滿池之喻。推三品文，已是破跡之漸。所以下方涌出，非寂滅道場受化，亦非他方分身所受化
【現代漢語翻譯】 現代漢語譯本： 使用利益的巧妙之處。
將十種『用』對應於十種『妙』，通過文義的相互比較，大意就可以理解（如前所述）。
二、本門（指《法華經》後半部，從〈如來壽量品〉到〈普賢菩薩勸發品〉）的力量和作用，可以歸納為十種意義。如果按照字面意思來理解，應該說是『開近顯遠』（開啟近處的權巧方便，顯示遠處的真實佛果）。如果從義理上理解，應該說是『本跡』（本地和垂跡），只是把近處稱為『跡』，遠處稱為『本』，名稱不同，意義相同。所說的十種意義是：
一、破跡顯本（破除垂跡，顯示本地）。 二、廢跡顯本（廢除垂跡，顯示本地）。 三、開跡顯本（開啟垂跡，顯示本地）。 四、會跡顯本（會歸垂跡，顯示本地）。 五、住本顯本（安住于本地，顯示本地）。 六、住跡顯本（安住於垂跡，顯示本地）。 七、住非跡非本顯本（安住于非垂跡非本地，顯示本地）。 八、覆跡顯本（覆蓋垂跡，顯示本地）。 九、住跡用本（安住於垂跡，運用本地）。 十、住本用跡（安住于本地，運用垂跡）。
總的來說，在本門的每一個『妙』中，都具備這十種意義。如果分別論述，『破跡顯本』也是針對破除執著而言的。〈序品〉（Xupin，法華經的序品）、〈方便品〉（Fangbianpin，法華經的方便品）、〈寶塔品〉（Baotapin，法華經的寶塔品）這三段經文，已經引發了執著和疑惑。例如，文殊（Wenshu，文殊菩薩）回答彌勒（Mile，彌勒菩薩）說：過去八位王子都師事妙光（Miaoguang，過去的一位菩薩），妙光先前處於補處（等待成佛的位置），而王子們卻先成佛了，名號是然燈（Randeng，燃燈佛）。弟子現在又成佛了，名號是釋迦（Shijia，釋迦牟尼佛）。妙光反而成了弟子，名字叫文殊。動搖了對垂跡的執著，產生了這樣的疑問，如何才能解決呢？現在說，不是因為補處耽擱了，也不是因為弟子超越了，而是因為釋迦成道已經很久了，過去示現為弟子，現在示現為老師罷了。拂去這種對垂跡的疑惑，顯示出本地的智慧，所以說是『破跡顯本』。《方便品》說：『我從久遠劫來，贊示涅槃道，生死苦永盡，我常如是說。』應當知道生死很久以前就已經永遠斷盡了，不是在中間才開始進入涅槃。寶塔涌現，證明了滅與不滅，即垂跡而常住。分身都聚集起來，八方不可計數，分身既然這麼多，應當知道成佛已經很久了！就像荷花積滿池塘的比喻。推究這三品經文，已經是破除垂跡的開端。所以下方涌出菩薩，不是在寂滅道場接受教化，也不是他方世界的分身所接受教化。
【English Translation】 English version: It is the subtlety of using benefits.
Matching the ten 'uses' to the ten 'subtleties,' the general meaning can be understood through comparing the texts (as mentioned before).
Two, the power and function of the Original Teaching (referring to the latter half of the Lotus Sutra, from the chapter of 'The Duration of Life of the Thus Come One' to 'Encouragements of the Bodhisattva Universal Virtue') can be summarized into ten meanings. If understood literally, it should be said 'opening the near and revealing the far' (opening the expedient means near at hand and revealing the true Buddha-fruit far away). If understood from the perspective of principle, it should be said 'Original and Manifestation' (the original ground and the manifested traces), simply calling the near as 'Manifestation' and the far as 'Original,' the names are different, but the meanings are the same. The ten meanings are:
One, destroying the Manifestation and revealing the Original. Two, abolishing the Manifestation and revealing the Original. Three, opening the Manifestation and revealing the Original. Four, converging the Manifestation and revealing the Original. Five, abiding in the Original and revealing the Original. Six, abiding in the Manifestation and revealing the Original. Seven, abiding in neither Manifestation nor Original and revealing the Original. Eight, covering the Manifestation and revealing the Original. Nine, abiding in the Manifestation and using the Original. Ten, abiding in the Original and using the Manifestation.
Generally speaking, each 'subtlety' in the Original Teaching possesses these ten meanings. If discussed separately, 'destroying the Manifestation and revealing the Original' is also aimed at eliminating attachments. The three passages of the Sutra, 'Introduction' (Xupin, the introduction chapter of the Lotus Sutra), 'Expedients' (Fangbianpin, the expedient means chapter of the Lotus Sutra), and 'Treasure Tower' (Baotapin, the treasure tower chapter of the Lotus Sutra), have already stirred up attachments and doubts. For example, Manjushri (Wenshu, Manjushri Bodhisattva) answered Maitreya (Mile, Maitreya Bodhisattva) saying: In the past, eight princes all served Miaoguang (Miaoguang, a past Bodhisattva) as their teacher, Miaoguang was previously in the position of waiting to become a Buddha, but the princes became Buddhas first, with the name of Burning Lamp (Randeng, Dipamkara Buddha). The disciple has now become a Buddha again, with the name of Shakyamuni (Shijia, Shakyamuni Buddha). Miaoguang has instead become a disciple, with the name of Manjushri. Shaking the attachment to the Manifestation, this doubt arises, how can it be resolved? Now it is said, it is not because the position of waiting to become a Buddha was delayed, nor because the disciple surpassed, but because Shakyamuni has attained enlightenment for a long time, in the past he manifested as a disciple, now he manifests as a teacher. Brush away this doubt about the Manifestation, revealing the wisdom of the Original, therefore it is said 'destroying the Manifestation and revealing the Original.' The 'Expedients' chapter says: 'From countless kalpas ago, I have praised and shown the path to Nirvana, the suffering of birth and death is forever exhausted, I have always said this.' It should be known that birth and death have long been completely exhausted, it is not in the middle that one begins to enter Nirvana. The Treasure Tower emerges, proving extinction and non-extinction, that is, the Manifestation is constant. The manifested bodies all gather, the eight directions are countless, since there are so many manifested bodies, it should be known that becoming a Buddha has been a long time! Like the analogy of lotuses filling a pond. Investigating these three chapters, it is already the beginning of destroying the Manifestation. Therefore, the Bodhisattvas emerging from below are not receiving teachings in the place of enlightenment of stillness and extinction, nor are they the manifested bodies from other worlds receiving teachings.
，此兩處人彌勒皆識，而今不識，所以驚疑。破此近情，顯本長遠，故文云：「一切世間皆謂我釋迦牟尼，出釋氏宮，去伽耶城不遠，得三菩提。然我實成佛來，無量百千萬億那由他劫。」直舉世界問彌勒，彌勒不知其數，何況世界中塵而當可數？此是破近執謂，生其遠智也。
廢跡顯本者，亦就說法。昔為五濁障重，不得遠說本地，但示跡中近成。今障除機動，須廢道樹王城跡中之說，皆是方便。執近之心既斷，封近之教亦息。文云：「自從是來，我常在此娑婆世界說法教化，亦于余處百千萬億那由他阿僧祇國導利眾生。」即是廢一期之跡教，顯久遠之本說也。
開跡顯本者，此亦就法，亦就理。只文殊所述，然燈佛及久遠來，贊示涅槃道，及分身諸佛。如此跡說，以是顯本之意，惑者未悟玄旨。今若顯本，亦不迥就余途，還開近跡示其本要耳。就理者，但深觀方便之跡，本理即顯。文云：「我實成佛已來，久遠若斯，但以方便教化眾生，令入佛道。」若入佛道，即于跡得本也。
會跡顯本者，此則就行。尋跡中諸行，或從此佛行行得記，或從彼佛行行得記，或示己身他身，隨機應現長短大小。諸跡悉從本垂，若結會古今，還結跡而顯本耳。本跡雖殊，不思議一。文云：「諸善男子！於是中間，
【現代漢語翻譯】 現代漢語譯本：這兩處地方彌勒（Maitreya，未來佛）都認識，現在卻不認識，所以感到驚訝和疑惑。這是爲了破除這種只看眼前的侷限，彰顯本來久遠的實相，所以經文中說：『一切世間都認為我釋迦牟尼（Sakyamuni，佛教創始人），從釋迦（Sakya）族的宮殿中出來，離伽耶（Gaya）城不遠，證得了三菩提（Anuttara-Samyak-Sambodhi，無上正等正覺）。然而我實際上成佛以來，已經經歷了無量百千萬億那由他（nayuta，極大的數字單位）劫。』直接用世界來問彌勒，彌勒都不知道它的數量，更何況世界中的微塵怎麼能夠數得清呢？這是爲了破除執著于眼前的觀念，啓發他們對久遠實相的智慧。 廢跡顯本，也是就說法而言。過去因為五濁（five defilements）的障礙深重，不能遠說本地的實相，只能示現應跡中的近期成佛。現在障礙已經消除，根機已經成熟，就必須廢除在菩提樹（Bodhi tree）下、王城（royal city）中示現應跡的說法，這些都是方便之說。執著于眼前的觀念既然斷除，侷限於眼前的教法也就停止了。經文中說：『自從那時以來，我常常在這個娑婆世界（Saha World，我們所居住的堪忍世界）說法教化，也在其他百千萬億那由他阿僧祇（asamkhya，極大的數字單位）國度引導利益眾生。』這就是廢除一期應跡的教法，彰顯久遠以來的本地之說。 開跡顯本，這既是就法而言，也是就理而言。就像文殊（Manjusri，智慧的象徵）所說的，燃燈佛（Dipankara Buddha，過去佛）以及久遠以來，讚歎示現涅槃（Nirvana，寂滅）之道，以及分身諸佛。這些應跡之說，本來是爲了彰顯本地的意義，但迷惑的人沒有領悟其中的玄妙旨意。現在如果彰顯本地，也不需要另外尋找其他途徑，還是開啟近期的應跡，來揭示它的根本要義。就理而言，只要深入觀察方便的應跡，本地的真理自然就會顯現。經文中說：『我實際上成佛以來，已經經歷瞭如此久遠的時間，只是用方便法教化眾生，讓他們進入佛道。』如果進入佛道，那就是在應跡中證得了本地。 會跡顯本，這是就行持而言。尋覓應跡中的各種行持，或者從這位佛的行持中得到授記（Vyakarana，預言），或者從那位佛的行持中得到授記，或者示現自身或他身，隨著眾生的根機應現長短大小不同的身形。各種應跡都從本地垂示而來，如果結合古今，還是結合應跡來彰顯本地。本地和應跡雖然不同，但卻是不可思議的一體。經文中說：『諸位善男子！在這中間，'
【English Translation】 English version: Maitreya (the future Buddha) knows both of these places, but now he doesn't recognize them, so he is surprised and doubtful. This is to break through this near-sighted attachment and reveal the original, long-standing reality. Therefore, the text says: 'All the world says that I, Sakyamuni (the founder of Buddhism), came out of the Sakya palace, not far from the city of Gaya, and attained Anuttara-Samyak-Sambodhi (perfect enlightenment). But in reality, since I attained Buddhahood, I have passed through countless hundreds of thousands of millions of nayutas (a very large number unit) of kalpas.' Directly asking Maitreya about the world, Maitreya doesn't even know its number, let alone how the dust in the world could be counted? This is to break through the attachment to the near and to inspire their wisdom of the distant reality. Abandoning the Traces to Reveal the Original is also about the Dharma teaching. In the past, because the five defilements were heavy, the original reality of the local land could not be spoken of far away, but only the recent attainment of Buddhahood in the traces was shown. Now that the obstacles have been removed and the opportunities have matured, it is necessary to abandon the teachings of the traces under the Bodhi tree and in the royal city, all of which are expedient teachings. Since the attachment to the near is cut off, the teachings limited to the near also cease. The text says: 'Since then, I have always been teaching and transforming in this Saha World (the world we live in), and also guiding and benefiting sentient beings in hundreds of thousands of millions of nayutas of asamkhya (a very large number unit) of lands elsewhere.' This is to abandon the teachings of the traces of one lifetime and reveal the original teachings of the distant past. Opening the Traces to Reveal the Original is about both the Dharma and the principle. Just as Manjusri (symbol of wisdom) described, Dipankara Buddha (past Buddha) and since a long time ago, praised and showed the path of Nirvana (extinction), and the Buddhas who manifested in different forms. These trace teachings were originally intended to reveal the meaning of the original, but those who are confused did not understand the profound meaning. Now, if we reveal the original, we don't need to find other ways, but still open the recent traces to reveal its fundamental essence. In terms of principle, as long as we deeply observe the expedient traces, the truth of the original will naturally appear. The text says: 'Since I actually attained Buddhahood, I have passed through such a long time, but I have used expedient means to teach and transform sentient beings, so that they can enter the Buddha path.' If one enters the Buddha path, then one attains the original in the traces. Unifying the Traces to Reveal the Original is about practice. Seeking the various practices in the traces, either receiving predictions (Vyakarana, prophecy) from the practice of this Buddha, or receiving predictions from the practice of that Buddha, or showing oneself or others, manifesting different forms of varying lengths and sizes according to the capacity of sentient beings. All traces are shown from the original. If we combine the past and the present, we still combine the traces to reveal the original. Although the original and the traces are different, they are inconceivably one. The text says: 'Good men! In the meantime,'
我說然燈佛等，又復言其入于涅槃，如此皆是方便分別。」即會跡顯本意也。
住本顯本，此就佛本意。即如下方菩薩于空中住，法身佛為法身菩薩說法，法身修道，純說一乘。文云：「娑婆世界純以黃金為地，人天充滿。」又云：「人眾見燒盡，我凈土不毀。」能如是深觀，是為深信解相，常住此本，恒顯于本。文云：「我成佛已來，甚大久遠，壽命無量阿僧祇劫，常住不滅。」豈非住本顯本也？
住跡顯本者，此就跡意，即是釋迦住生身而顯一。由顯一故，古佛塔涌。塔涌故，召請分身。分身集故，幕覓弘經，下方出現。幕覓弘經，下方出現，彌勒疑問。問故說壽長遠，動執遣疑，是為住跡顯本也。文云：「我以佛眼觀其信等諸根，乃至種種方便，說微妙法，能令眾生髮歡喜心也。」
住非跡非本而顯本者，此約絕言冥會，即是非本非跡而能本跡。昔非跡而垂跡，今非本而顯本。文云：非實非虛，非如非異，如斯之事，如來明見也。
覆跡顯本者，亦約機應多端。若執跡障本，故覆令不執，更對后機，還須用跡，故有師子奮迅之力。文云：「以若干言辭，因緣譬喻，種種說法。」所作佛事，未曾暫廢。
住跡用本者，上來住跡顯本者，直是跡中隨機方便顯本地理。今言住跡用本者
【現代漢語翻譯】 現代漢語譯本：我說然燈佛（Dipamkara Buddha）等等，又說他們進入涅槃（Nirvana），這些都是方便的示現和分別。』這就是會歸事蹟而彰顯根本的意義。
住于根本而彰顯根本，這是就佛陀的本意而言。就像下方菩薩在空中安住，法身佛（Dharmakaya Buddha）為法身菩薩說法，法身修道，純粹宣說一乘（Ekayana）。經文中說：『娑婆世界（Sahā world）純粹以黃金為地，人天充滿。』又說：『眾人看見世界被燒盡，我的凈土（Buddha-land）卻不會被毀壞。』能夠這樣深刻地觀察，就是深刻的信解之相，常住于這個根本，恒常彰顯這個根本。經文中說：『我成佛以來，已經非常久遠，壽命無量阿僧祇劫（asamkhya kalpas），常住不滅。』這難道不是住于根本而彰顯根本嗎？
住於事跡而彰顯根本，這是就事蹟的意義而言，就是釋迦牟尼佛（Sakyamuni Buddha）住于生身而彰顯唯一真如。因為彰顯唯一真如的緣故，古佛寶塔涌現。寶塔涌現的緣故，召請十方分身佛。分身佛聚集的緣故，開始尋覓弘揚經典的菩薩，下方的菩薩出現。尋覓弘揚經典的菩薩，下方的菩薩出現，彌勒菩薩（Maitreya Bodhisattva）產生疑問。因為提問的緣故，佛陀宣說壽命長遠，動搖執著，遣除疑惑，這就是住於事跡而彰顯根本。經文中說：『我以佛眼觀察他們的信等諸根，乃至用種種方便，說微妙之法，能夠令眾生髮起歡喜心。』
住于非事蹟非根本而彰顯根本，這是用超越言語的方式來暗合，就是非根本非事蹟而能夠彰顯根本和事蹟。過去不是事蹟而示現事蹟，現在不是根本而彰顯根本。經文中說：非真實非虛妄，非如如非差異，這樣的事情，如來（Tathagata）明明白白地看見。
覆蓋事蹟而彰顯根本，這也是就根機和應化多端而言。如果執著於事跡而障礙根本，所以覆蓋事蹟，使人不執著，再針對後來的根機，還需要用事蹟，所以有師子奮迅之力。經文中說：『用若干言辭、因緣、譬喻，種種說法。』所作的佛事，未曾有片刻停止。
住於事跡而運用根本，上面所說的住於事跡而彰顯根本，直接是在事蹟中隨機方便地彰顯本地的真理。現在所說的住於事跡而運用根本
【English Translation】 English version: 'When I speak of Dipamkara Buddha and others, and further say that they enter Nirvana, all of this is a provisional manifestation and distinction.' This is to converge the traces to reveal the fundamental meaning.
'Dwelling in the fundamental to reveal the fundamental' refers to the Buddha's original intention. It is like the Bodhisattvas dwelling in the air below, the Dharmakaya Buddha preaching to the Dharmakaya Bodhisattvas, the Dharmakaya cultivating the path, purely expounding the One Vehicle (Ekayana). The text says: 'The Saha world is purely made of gold, filled with humans and devas.' It also says: 'The multitude sees the world burning, but my Buddha-land is not destroyed.' To be able to observe so deeply is the aspect of deep faith and understanding, constantly dwelling in this fundamental, always revealing this fundamental. The text says: 'Since I attained Buddhahood, it has been extremely long, my lifespan is immeasurable asamkhya kalpas, constantly dwelling and not perishing.' Is this not dwelling in the fundamental to reveal the fundamental?
'Dwelling in the traces to reveal the fundamental' refers to the meaning of the traces, which is Sakyamuni Buddha dwelling in the manifested body to reveal the One True Thusness. Because of revealing the One True Thusness, ancient Buddha stupas emerge. Because the stupas emerge, the emanations of the Buddhas in ten directions are summoned. Because the emanations gather, the Bodhisattvas who seek to propagate the sutras appear from below. The Bodhisattvas who seek to propagate the sutras appear from below, and Maitreya Bodhisattva raises questions. Because of the questions, the Buddha speaks of the length of his lifespan, shaking attachments and dispelling doubts, this is dwelling in the traces to reveal the fundamental. The text says: 'I observe with my Buddha-eye their roots of faith and so on, and even with various skillful means, I speak the subtle Dharma, which can cause sentient beings to generate joyful minds.'
'Dwelling in neither traces nor fundamental to reveal the fundamental' refers to a tacit understanding beyond words, which is neither fundamental nor traces, yet able to reveal both the fundamental and the traces. In the past, it was not traces, yet traces were manifested; now, it is not the fundamental, yet the fundamental is revealed. The text says: 'Neither real nor unreal, neither suchness nor difference, such things, the Tathagata clearly sees.'
'Covering the traces to reveal the fundamental' also refers to the diverse nature of beings' capacities and the Buddha's responses. If one clings to the traces and obstructs the fundamental, then the traces are covered to prevent clinging. Then, for later capacities, the traces are still needed, so there is the power of the lion's swiftness. The text says: 'With various words, causes and conditions, parables, and various teachings.' The Buddha's work has never ceased for a moment.
'Dwelling in the traces to utilize the fundamental' refers to the fact that the above-mentioned 'dwelling in the traces to reveal the fundamental' directly reveals the truth of the fundamental realm through skillful means adapted to the circumstances within the traces. Now, 'dwelling in the traces to utilize the fundamental'
，即是中間，跡至道樹，數數生滅。他身他事者，皆用本地實因實果，種種本法，為諸眾生而作佛事，故言住跡用本，此就師為解。若約弟子者，即是本時妙應眷屬，住于權跡，垂形九道，而用本法利益眾生。文云：「然我今非實滅度，而便唱言當取滅度。如來以是方便，教化眾生。」此是住跡，而用本時滅度而示滅度也。
住本用跡者，即是本地不動而跡周法界，非生現生、非滅現滅，常用此跡利潤眾生。此義據師。若據弟子者，即是法身菩薩，以不住法住于本地，無謀之權，跡用無盡。文云：「又善男子！諸佛如來，法皆如是，為度眾生，皆實不虛。」佛散赴眾緣，文小不次，今題來證義，引于〈壽量〉文盡。
破跡顯本，會跡顯本，別用因妙。開跡顯本，是別論用本果妙。住本顯本，是別用本國土妙。廢跡顯本，別論是用本說法妙。住非跡非本，別論是用本感應妙。覆跡顯本，別論是用本神通妙。住跡用本，別論是用本壽命妙，亦是用本眷屬妙。住本用跡，別論是用本涅槃妙，亦是本利益妙(云云)。
四、結成悉檀者，權實二智，十用不同，即是一音演說，隨類各解。跡中破廢，令七種方便開佛知見。本中破廢，恒沙菩薩斷疑增道，皆是四悉檀意，成熟眾生。今束此十用為四悉檀：先、束
跡門。次、束本門。
跡又為二：先、別束。次、通束。別者，開三顯一、住三用一、會三歸一，此三條屬為人悉檀。何者？本習此三，今還約三修一，不改途易轍，只深觀此三，一理自顯。三中有一，不須取捨，故開三顯一，屬為人悉檀。住三用一亦如是，只就此三而修一道，如富樓那，但住聲聞而自饒益，亦能饒益同梵行者，即是不改三法能生一解，皆屬為人悉檀也。破三、廢三、覆三，此三屬對治。其封三疑一，斥破其情，廢于權教，密覆權法，令執病心，除入一實道，安住實智中也。住三顯一、住一用三，兩種屬世界悉檀。何者？世界以樂欲為本，若眾生欲得三乘之道，不欲聞一實之化，故佛自住一，同彼說三。又三乘緣異，如世界隔別，故名世界悉檀也。住三顯一，亦是世界。何者？佛隨人法，住于方便，調熟顯一，故屬世界悉檀也。住一顯一、住非三非一顯一，此屬第一義悉檀也。
通明四悉檀者，只破三顯一，得有四種益。何者？君子樂聞過，小人惡聞愆，欲知過必改，即為破執除病，歡喜奉行，即是世界也。若執住三，不能進道，破三從一，覺悟心生，善法增進，是名為人也。執三是病，說一為樂，是名對治也。若聞破三得見理，名第一義也。餘九種例爾。故知佛之善巧稱合機緣，皆令
【現代漢語翻譯】 現代漢語譯本：跡門。其次，是束本門。
跡門又分為二：首先是別束，其次是通束。別束是指開三顯一（開啟三乘，顯示一乘，意指方便說三乘，實則歸於一乘），住三用一（安住於三乘，而運用一乘，意指雖說三乘，實則以一乘為用），會三歸一（會合三乘，歸於一乘，意指最終三乘都要歸於一乘），這三條屬於為人悉檀（根據不同人的根性而施設教法）。為什麼這麼說呢？因為眾生本來就習慣於這三乘，現在還是按照這三乘來修習一乘，不改變原來的道路和方法，只是深入觀察這三乘，一乘的道理自然顯現。三乘中有一乘，不需要取捨，所以說開三顯一，屬於為人悉檀。住三用一也是這樣，只是就這三乘而修習一道，就像富樓那（Purna，佛陀十大弟子之一），只是安住于聲聞乘（Sravakayana，小乘佛教）而自己得到饒益，也能饒益一同修行的同伴，這就是不改變三法而能產生一乘的理解，都屬於為人悉檀。破三（破除三乘）、廢三（廢止三乘）、覆三（覆蓋三乘），這三條屬於對治悉檀（針對眾生的煩惱而施設教法）。其中封三疑一（封閉三乘的疑惑，歸於一乘），斥破他們的執情，廢止權宜的教法，秘密地覆蓋權巧的法門，使執迷不悟的心，得以去除而進入一實之道，安住在真實的智慧中。住三顯一（安住於三乘，顯示一乘）、住一用三（安住於一乘，而運用三乘），這兩種屬於世界悉檀（隨順世間的根性而施設教法）。為什麼這麼說呢？因為世界以樂欲為根本，如果眾生想要得到三乘之道，不想要聽聞一實之教化，所以佛自己安住於一乘，而隨順他們說三乘。而且三乘的因緣不同，就像世界有隔別一樣，所以名叫世界悉檀。住三顯一，也是世界悉檀。為什麼這麼說呢？佛隨順人的根性，安住于方便法門，調伏成熟眾生，顯示一乘，所以屬於世界悉檀。住一顯一（安住於一乘，顯示一乘）、住非三非一顯一（安住于非三乘非一乘，顯示一乘），這屬於第一義悉檀（究竟真實的教法）。
通明四悉檀是指，只是破三顯一，就能得到四種利益。為什麼這麼說呢？因為君子喜歡聽自己的過錯，小人厭惡聽自己的罪過，想要知道自己的過錯必定會改正，這就是破除執著，去除病根，歡喜地奉行，這就是世界悉檀。如果執著於三乘，不能前進到，破除三乘而歸於一乘，覺悟之心產生，善法增長，這叫做為人悉檀。執著於三乘是病，說一乘是快樂，這名叫對治悉檀。如果聽聞破除三乘而得以見到真理，名叫第一義悉檀。其餘九種情況可以依此類推。所以知道佛的善巧方便，稱合衆生的根機和因緣，都能使眾生...
【English Translation】 English version: Trace Gate. Next is the Root Gate.
The Trace is further divided into two: first, the Separate Binding; second, the Common Binding. The Separate refers to 'Opening the Three to Reveal the One' (Kaishi-ken'ichi, opening the provisional three vehicles to reveal the one true vehicle), 'Dwelling in the Three to Use the One' (Jusanku-yui'chi, dwelling in the three vehicles but using the one vehicle), and 'Unifying the Three into the One' (Esanku-ki'ichi, converging the three vehicles into the one vehicle). These three belong to the 'For the Person' (Purusha-pratipaksha, teaching according to the individual's capacity) of the Four Siddhamtas (four ways of teaching). Why? Because beings are accustomed to these three, and now they still practice the One based on the Three, without changing their path or method, but deeply contemplating these Three, the principle of the One will naturally manifest. Among the Three, there is the One, so there is no need to choose or discard. Therefore, 'Opening the Three to Reveal the One' belongs to the 'For the Person' Siddhamta. 'Dwelling in the Three to Use the One' is also like this, only cultivating the One Path based on these Three, like Purna (one of the ten great disciples of the Buddha), who dwells in the Sravakayana (the vehicle of the hearers, Hinayana Buddhism) and benefits himself, and can also benefit those who practice with him. This means that without changing the Three Dharmas, one can generate the understanding of the One, all belonging to the 'For the Person' Siddhamta. 'Breaking the Three' (Hasan, breaking the three vehicles), 'Abolishing the Three' (Haisan, abolishing the three vehicles), and 'Covering the Three' (Fukusan, covering the three vehicles) belong to the 'Antidotal' (Pratipakshika, teaching to counteract specific defilements) Siddhamta. Among them, 'Sealing the Three Doubts into the One' (Fusangi-ichi, sealing the doubts about the three vehicles into the one vehicle), refutes and breaks their attachments, abolishes the provisional teachings, and secretly covers the expedient methods, so that the deluded mind can be removed and enter the One True Path, dwelling in the True Wisdom. 'Dwelling in the Three to Reveal the One' and 'Dwelling in the One to Use the Three' belong to the 'Worldly' (Loka-pratipaksha, teaching according to the world's customs) Siddhamta. Why? Because the world is based on desires, if beings want to obtain the Three Vehicles, and do not want to hear the teaching of the One Reality, so the Buddha himself dwells in the One, and speaks of the Three according to them. Moreover, the conditions of the Three Vehicles are different, just like the world is separate, so it is called the 'Worldly' Siddhamta. 'Dwelling in the Three to Reveal the One' is also the 'Worldly' Siddhamta. Why? The Buddha follows the nature of people, dwells in expedient means, tames and matures beings, and reveals the One, so it belongs to the 'Worldly' Siddhamta. 'Dwelling in the One to Reveal the One' and 'Dwelling in Neither Three Nor One to Reveal the One' belong to the 'Supreme Truth' (Paramartha-pratipaksha, teaching the ultimate truth) Siddhamta.
The Common Explanation of the Four Siddhamtas means that only by 'Breaking the Three to Reveal the One' can one obtain four kinds of benefits. Why? Because a gentleman likes to hear his faults, and a petty person hates to hear his sins. If one wants to know his faults, he will surely correct them. This is breaking attachments, removing the root of illness, and joyfully practicing, which is the 'Worldly' Siddhamta. If one is attached to the Three Vehicles and cannot advance, breaking the Three and returning to the One, the mind of enlightenment arises, and good dharmas increase, this is called the 'For the Person' Siddhamta. Being attached to the Three is an illness, and speaking of the One is happiness, this is called the 'Antidotal' Siddhamta. If one hears of breaking the Three and can see the truth, it is called the 'Supreme Truth' Siddhamta. The remaining nine cases can be inferred by analogy. Therefore, knowing the Buddha's skillful means, matching the beings' capacities and conditions, can all enable beings...
得益，四悉檀之力也(云云)。
二、結本門十用為四悉檀者，亦有別、通二意。住跡顯本、住本用跡，此屬世界悉檀，亦名隨樂欲，釋如前。開跡顯本、會跡顯本、住跡用本，屬為人悉檀，不改途更修，還約本法修顯本也，釋如前。破跡、廢跡、覆跡，屬對治。住本顯本、住非本非跡顯本，屬第一義，釋如前。
次、通約一科，結四悉檀，亦如前，餘九例亦爾，具解(云云)。
五、悉檀同異者，余經亦用四悉檀，破三顯一、破跡顯本等，而與此有異。即為兩：一、跡門明異。二、本門明異。
跡門異者，三藏中亦用四悉檀破廢等意，但為有餘、無餘涅槃(云云)。《大品》中共般若，亦用四悉檀破立廢等意，但悟真理，未能久圓(云云)。方等中亦破三顯一，于菩薩人有一分同，二乘人不得入實，故十弟子被凈名訶墮八邪、不入眾數，此是破斥之語。稱歎不思議大乘之道，皆用四悉檀意，而二乘不悟也。此經用四悉檀意，二乘而得斷疑除執，入佛正道，受記作佛。故知此經用四悉檀巧妙。文云：「言辭柔軟，悅可眾心。」身子領解云：「佛以種種緣，譬喻巧言說，其心安如海，我聞疑網斷……安住實智中。」即其義也。
問：
法華顯一，還藉先破，無前調熟，今亦不解。
【現代漢語翻譯】 現代漢語譯本： 獲得利益，是由於四悉檀（Siddhanta，四種成就）的力量。
二、將本門十種作用歸結為四悉檀，也有別相和通相兩種含義。安住于跡（方便之教）而顯現本（真實之教），安住于本而運用跡，這屬於世界悉檀，也叫做隨樂欲悉檀，解釋如前所述。開啟跡而顯現本，會合跡而顯現本，安住于跡而運用本，這屬於為人悉檀，不改變原來的途徑而重新修行，還是依據本法修行來顯現本，解釋如前所述。破除跡、廢除跡、覆蓋跡，屬於對治悉檀。安住于本而顯現本，安住于非本非跡而顯現本，屬於第一義悉檀，解釋如前所述。
其次，從通相上概括一個方面，歸結為四悉檀，也如前所述，其餘九種情況也類似這樣，詳細的解釋在前面已經說過。
五、悉檀的同異之處在於，其他的經典也運用四悉檀，破除三乘而顯現一乘，破除跡而顯現本等等，但是與這部經有所不同。具體來說分為兩點：一是跡門（方便之教）的闡明不同，二是本門（真實之教）的闡明不同。
跡門的不同在於，三藏教中也運用四悉檀破除、廢除等含義，但是爲了有餘涅槃（Nirvana，有餘依涅槃）和無餘涅槃（無餘依涅槃）。《大品般若經》（Mahaprajnaparamita Sutra）中，共同的般若（Prajna，智慧）也運用四悉檀破除、建立、廢除等含義，但是領悟的只是真理，未能長久圓滿。方等經中也破除三乘而顯現一乘，對於菩薩（Bodhisattva）來說有一部分相同，二乘人不能進入真實之境，所以十位弟子被維摩詰（Vimalakirti）呵斥而墮入八邪，不能進入大眾之列，這是破斥的言語。稱讚不可思議的大乘之道，都運用了四悉檀的含義，但是二乘人不能領悟。這部經運用四悉檀的含義，二乘人能夠斷除疑惑和執著，進入佛的正道，接受授記而成佛。所以知道這部經運用四悉檀非常巧妙。經文中說：『言辭柔軟，悅可眾心。』舍利弗（Sariputra）領悟理解說：『佛以種種因緣，譬喻巧妙言說，其心安如海，我聞疑網斷……安住實智中。』就是這個意思。
問：
《法華經》（Lotus Sutra）顯現一乘，還是憑藉先前的破除，如果沒有之前的調伏成熟，現在也不能理解。
【English Translation】 English version: Gaining benefit is due to the power of the Four Siddhantas (Siddhanta, four kinds of accomplishments).
- Concluding the ten functions of the Original Teaching (本門) as the Four Siddhantas also has two meanings: distinct and common. Abiding in the Traces (跡, provisional teachings) to reveal the Origin (本, true teachings), and abiding in the Origin to utilize the Traces, this belongs to the Worldly Siddhanta, also called the Siddhanta of Pleasing Desires, as explained before. Opening the Traces to reveal the Origin, converging the Traces to reveal the Origin, and abiding in the Traces to utilize the Origin, belong to the Individual Siddhanta, not changing the path to cultivate anew, but still relying on the Original Dharma to cultivate and reveal the Origin, as explained before. Breaking the Traces, abolishing the Traces, and covering the Traces, belong to the Antidotal Siddhanta. Abiding in the Origin to reveal the Origin, and abiding in neither the Origin nor the Traces to reveal the Origin, belong to the Siddhanta of the Highest Truth, as explained before.
Next, generalizing one aspect in common, concluding as the Four Siddhantas is also as before, and the other nine cases are similar, with detailed explanations given earlier.
- The similarities and differences of the Siddhantas lie in the fact that other sutras also use the Four Siddhantas, breaking the Three Vehicles to reveal the One Vehicle, breaking the Traces to reveal the Origin, etc., but they differ from this sutra. Specifically, there are two points: first, the elucidation of the Traces Teaching (跡門) is different; second, the elucidation of the Original Teaching (本門) is different.
The difference in the Traces Teaching lies in the fact that the Tripitaka (三藏) also uses the meaning of the Four Siddhantas for breaking and abolishing, etc., but it is for Nirvana with remainder (有餘涅槃, Nirvana with remainder of suffering) and Nirvana without remainder (無餘涅槃, Nirvana without remainder of suffering). In the Mahaprajnaparamita Sutra (《大品般若經》), the common Prajna (般若, wisdom) also uses the Four Siddhantas for breaking, establishing, abolishing, etc., but what is realized is only the truth, and it cannot be perfected for long. In the Vaipulya Sutras (方等經), the Three Vehicles are also broken to reveal the One Vehicle, which is partly the same for Bodhisattvas (菩薩), but those of the Two Vehicles cannot enter the realm of reality. Therefore, the ten disciples were rebuked by Vimalakirti (維摩詰) and fell into the Eight Wrongnesses, unable to enter the assembly. These are words of rebuke. Praising the inconceivable Great Vehicle path all uses the meaning of the Four Siddhantas, but those of the Two Vehicles cannot realize it. This sutra uses the meaning of the Four Siddhantas, allowing those of the Two Vehicles to cut off doubts and attachments, enter the Buddha's correct path, and receive predictions of Buddhahood. Therefore, it is known that this sutra uses the Four Siddhantas skillfully. The text says: 'Words are gentle and pleasing to the hearts of all.' Sariputra (舍利弗) understood and said: 'The Buddha uses various causes and conditions, skillful words and metaphors, his heart is as peaceful as the sea, I hear and my doubts are cut off... and I dwell in true wisdom.' This is the meaning.
Question:
The Lotus Sutra (《法華經》) reveals the One Vehicle, but still relies on previous breaking. If there was no prior taming and maturing, it cannot be understood now either.
答：
今日得悟，由昔彈訶，但功屬此經，名非彼得。譬如百人共圍一賊，而攻圍之力實賴眾人，能擒賊者得勛，不屬百人(云云)。
此經開權顯實，四悉檀大用最為雄猛(云云)。發跡顯本，四悉檀永異眾經。何者？跡中力用，已出諸教；本中十用，諸經無一，況當有十！跡中悉檀已出諸經，本中悉檀諸經無一，何況有四！可以意推，無煩多記也。
妙法蓮華經玄義卷第九下 大正藏第 33 冊 No. 1716 妙法蓮華經玄義
妙法蓮華經玄義卷第十上
天臺智者大師說
大章第五、釋教相者，若弘余經，不明教相，于義無傷；若弘《法華》，不明教者，文義有闕。但聖意幽隱，教法彌難。前代諸師，或祖承名匠，或思出神衿，雖阡陌縱橫，莫知孰是。然義不雙立、理無兩存，若深有所以，復與修多羅合者，錄而用之；無文無義，不可信受。南嶽大師心有所證，又勘同經論，聿遵佛語，天臺師述而從用，略明教為五：一、大意。二、出異。三、明難。四、去取。五、判教。
大意者，佛于無名相中假名相說，說余經典，各赴緣取益。至如《華嚴》，初逗圓別之機，高山先照，直明次第、不次第，修行住上、地上之功德，不辨如來說頓之意。若說四
【現代漢語翻譯】 現代漢語譯本： 答： 今日我得以領悟，是因為過去曾經誹謗（彈訶：指責、批評），但這份功勞歸屬於《法華經》，而不是因為我過去的誹謗行為。這好比一百個人共同圍攻一個賊人，圍攻的力量實際上依賴於眾人，但能擒獲賊人的人才能獲得功勛，而不是屬於所有一百個人（等等）。 此經（指《法華經》）開權顯實（開權顯實：揭示權宜之教，彰顯真實之理），四悉檀（四悉檀：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀，是佛陀說法的四種目的或方法）的運用最為雄猛（等等）。發跡顯本（發跡顯本：從佛的應化事蹟來顯示其真實的本體），《法華經》的四悉檀與其他的經典永遠不同。為什麼呢？在跡門（跡門：指《法華經》的前半部分，主要講述釋迦牟尼佛的應化事蹟）中的力用，已經超越了其他的經典；在本門（本門：指《法華經》的後半部分，主要揭示釋迦牟尼佛的真實本體）中的十種運用，其他的經典沒有一種具備，更何況有十種！跡門中的悉檀已經超越了其他的經典，本門中的悉檀其他的經典沒有一種具備，更何況有四種！可以用意去推斷，無需過多記錄。 《妙法蓮華經玄義》卷第九下 大正藏第 33 冊 No. 1716 《妙法蓮華經玄義》
《妙法蓮華經玄義》卷第十上 天臺智者大師說 大章第五、解釋教相（教相：佛教的教義分類和判釋）方面，如果弘揚其他的經典，不明白教相，對經義沒有損害；如果弘揚《法華經》，不明白教相，那麼經文的意義就會有所缺失。但是聖人的意圖幽深隱晦，教法更加難以理解。前代的各位法師，有的繼承名師的傳承，有的憑藉自己的智慧進行思考，雖然觀點縱橫交錯，但不知道哪個才是正確的。然而經義不會同時存在兩種對立的說法，真理也不會同時存在兩種不同的解釋，如果某種解釋深刻有道理，並且與修多羅（修多羅：佛經）相符合，就記錄下來並加以採用；如果沒有經文依據也沒有道理，就不能相信和接受。南嶽大師（南嶽大師：慧思禪師，天臺智者大師的老師）心中有所證悟，又對照經論進行勘驗，遵循佛陀的教誨，天臺智者大師（天臺智者大師：智顗，中國佛教天臺宗的實際創始人）加以闡述並採用，簡要地說明教相分為五個方面：一、大意。二、出異。三、明難。四、去取。五、判教。 所謂大意，是指佛陀在沒有名相的狀態中假借名相來說法，說其他的經典，各自根據因緣來獲取利益。至於《華嚴經》，最初引導圓教（圓教：佛教天臺宗的教義，認為一切眾生皆可成佛）和別教（別教：佛教天臺宗的教義，認為佛的教化是針對不同根器的眾生而設）的根機，像高山先被陽光照耀一樣，直接闡明次第（次第：按照一定的順序和步驟）和不次第的修行，修行住位（修行住位：菩薩修行所處的階段）和地上（地上：菩薩修行所達到的果位）的功德，而不辨明如來（如來：佛的稱號之一）說頓教（頓教：佛教的一種教義，主張頓悟成佛）的用意。如果說四……
【English Translation】 English version: Answer: Today I have gained enlightenment because of past slander (彈訶: criticism, denunciation), but the merit belongs to this Sutra (referring to the 'Lotus Sutra'), not to my past slander. It is like a hundred people jointly besieging a thief; the strength of the siege actually relies on everyone, but the one who can capture the thief gains the merit, not all hundred people (etc.). This Sutra (referring to the 'Lotus Sutra') opens provisional teachings to reveal the true teaching (開權顯實: revealing expedient teachings and manifesting the true principle), and the application of the Four Siddhanas (四悉檀: Worldly Siddhana, Individual Siddhana, Antidotal Siddhana, and Supreme Meaning Siddhana, the four purposes or methods of the Buddha's teachings) is the most vigorous (etc.). Manifesting the origin from the traces (發跡顯本: revealing the true nature of the Buddha from his manifested activities), the Four Siddhanas of the 'Lotus Sutra' are eternally different from other Sutras. Why? The power and function in the Trace Gate (跡門: the first half of the 'Lotus Sutra', mainly narrating the manifested activities of Shakyamuni Buddha) have already surpassed other teachings; the ten applications in the Original Gate (本門: the second half of the 'Lotus Sutra', mainly revealing the true nature of Shakyamuni Buddha) are not possessed by any other Sutra, let alone ten! The Siddhanas in the Trace Gate have already surpassed other Sutras, and the Siddhanas in the Original Gate are not possessed by any other Sutra, let alone four! You can infer this with your mind, no need to record more. 'Profound Meaning of the Lotus Sutra', Scroll 9, Part 2 Taisho Tripitaka, Volume 33, No. 1716, 'Profound Meaning of the Lotus Sutra'
'Profound Meaning of the Lotus Sutra', Scroll 10, Part 1 Said by Great Master Zhiyi of Tiantai Chapter 5, Explaining the Teaching Characteristics (教相: the classification and interpretation of Buddhist doctrines): If one propagates other Sutras without understanding the teaching characteristics, it does not harm the meaning; if one propagates the 'Lotus Sutra' without understanding the teaching characteristics, then the meaning of the text will be deficient. However, the intention of the sages is profound and hidden, and the teachings are even more difficult to understand. The masters of previous generations, some inherited the traditions of famous teachers, and some relied on their own wisdom to contemplate, although the viewpoints are crisscrossed, it is not known which is correct. However, the meaning cannot have two opposing statements, and the truth cannot have two different explanations. If a certain explanation is profound and reasonable, and is in accordance with the Sutras (修多羅: Buddhist scriptures), it should be recorded and adopted; if there is no textual basis and no reason, it cannot be believed and accepted. Great Master Nanyue (南嶽大師: Huisi, the teacher of Great Master Zhiyi of Tiantai) had enlightenment in his heart, and also verified it with the Sutras and treatises, following the Buddha's teachings. Great Master Zhiyi of Tiantai (天臺智者大師: Zhiyi, the actual founder of the Tiantai school of Chinese Buddhism) elaborated and adopted it, briefly explaining the teaching characteristics in five aspects: 1. The main idea. 2. The differences. 3. The difficulties. 4. What to accept and reject. 5. The classification of teachings. The so-called main idea refers to the Buddha using nominal terms to teach in a state without nominal terms, speaking other Sutras, each according to the conditions to obtain benefits. As for the 'Avatamsaka Sutra', it initially guides the faculties of the Perfect Teaching (圓教: the doctrine of the Tiantai school of Buddhism, which believes that all beings can become Buddhas) and the Separate Teaching (別教: the doctrine of the Tiantai school of Buddhism, which believes that the Buddha's teachings are designed for beings of different capacities), like the high mountains being illuminated by the sun first, directly explaining the sequential (次第: according to a certain order and steps) and non-sequential practice, the merits of the stages of practice (修行住位: the stages of practice of a Bodhisattva) and the grounds (地上: the stages of attainment of a Bodhisattva), without distinguishing the intention of the Tathagata (如來: one of the titles of the Buddha) in speaking the Sudden Teaching (頓教: a doctrine of Buddhism that advocates sudden enlightenment to Buddhahood). If it says four...
《阿含》，《增一》明人天因果，《中》明真寂深義，《雜》明諸禪定，《長》破外道，而通說無常，知苦斷集證滅修道，不明如來曲巧施小之意。若諸方等折小彈偏，嘆大褒圓，慈悲行愿，事理殊絕，不明並對訶贊之意。若《般若》論通，則三人同入；論別，則菩薩獨進，廣歷陰入，盡凈虛融，亦不明共別之意。若《涅槃》在後，略斥三修，粗點五味，亦不委說如來置教，原始結要之終。凡此諸經皆是逗會他意，令他得益，不譚佛意，意趣何之？
今經不爾，絓是法門網目，大小觀法，十力無畏，種種規矩，皆所不論，為前經已說故；但論如來佈教之元始，中間取與漸頓適時，大事因緣，究竟終訖，說教之綱格，大化之筌罤。其宿殖淳厚者，初即頓與，直明菩薩位行功德，言不涉小。文云：「始見我身，聞我所說，即皆信受，入如來慧。」其不堪者，隱其無量神德，以貧所樂法方便附近，語令勤作。文云：「我若贊佛乘，眾生沒在苦。」如此之人，應以此法漸入佛慧。既得道已，宜須彈斥，即如方等，以大破小。文云：「苦切責之已，示以所繫珠。」若宜兼通，半滿洮汰，如《大品》遣蕩相著，會其宗途。文云：「將導眾人慾過險道。」過此難已，定之以子父，付之以家業，拂之以權跡，顯之以實本。
【現代漢語翻譯】 現代漢語譯本：《阿含經》中的《增一阿含經》闡明人天因果，《中阿含經》闡明真寂深義，《雜阿含經》闡明各種禪定，《長阿含經》破斥外道，但都通說無常，教人知苦、斷集、證滅、修道，卻不闡明如來權巧施設小乘的用意。如果說諸方等經摺伏小乘，彈斥偏頗，讚歎大乘，褒揚圓滿，慈悲的修行和願力，事相和道理都非常殊勝，卻不闡明並列相對、呵斥讚歎的用意。如果說《般若經》論述通途，那麼三乘人都可進入；如果論述差別，那麼唯有菩薩才能獨自前進，廣泛經歷五陰、十二入，達到完全清凈虛融的境界，卻也不闡明共同和差別的用意。如果說《涅槃經》在最後，略微批評三種修行，粗略點出五種滋味，也不詳細說明如來設立教法的原始，總結要義的始終。凡是這些經典都是爲了迎合他人的心意，使他人得到利益，而不談論佛的本意，佛的本意究竟是什麼呢？ 這部經不是這樣，它包括了法門綱目的所有內容，大小乘的觀法，如來的十力、四無畏，各種規矩，都不在論述之列，因為前面的經典已經說過了；只是論述如來佈教的原始，中間採取給予的方式，漸修或頓悟，適應時機，大事因緣，究竟終結，說明教法的綱領，弘揚佛法的大方便。那些宿世善根深厚的人，一開始就給予頓悟，直接闡明菩薩的位階、修行和功德，言語不涉及小乘。經文說：『最初見到我的身相，聽到我所說的法，就都信受，進入如來的智慧。』那些不堪接受的人，隱藏其無量的神德，用他們所喜愛的貧法方便接近，告訴他們要勤奮修行。經文說：『我如果讚歎佛乘，眾生就會沉沒在痛苦之中。』這樣的人，應該用這種方法逐漸進入佛的智慧。既然已經得道，就應該彈斥他們，就像方等經那樣，用大乘來破斥小乘。經文說：『嚴厲地責備他們之後，向他們展示所繫的寶珠。』如果適合兼通，就將半字教和滿字教淘洗融合，就像《大品般若經》那樣，遣除執著，會合其宗途。經文說：『引導眾人想要度過危險的道路。』度過這個難關之後，就用父子的關係來確定他們的身份，將家業交付給他們，拂去權宜的示現，顯明真實的本性。
【English Translation】 English version: The Ekottara Agama (《增一阿含經》, Numerical Discourses) in the Agama (《阿含》, Collection of Discourses) elucidates the cause and effect of beings in the realms of gods and humans; the Madhyama Agama (《中阿含經》, Middle Length Discourses) elucidates the profound meaning of true stillness; the Samyukta Agama (《雜阿含經》, Connected Discourses) elucidates various dhyanas (禪定, meditative states); the Dirgha Agama (《長阿含經》, Long Discourses) refutes externalist paths, and universally speaks of impermanence, teaching one to know suffering, cut off accumulation, realize cessation, and cultivate the path, but it does not elucidate the Tathagata's (如來, 'Thus-gone') skillful means of applying the Small Vehicle. If the Vaipulya Sutras (諸方等經, Extensive Sutras) rebuke the Small Vehicle, criticize partiality, praise the Great Vehicle, extol completeness, and have compassionate practices and vows, with phenomena and principles being exceptionally outstanding, they do not elucidate the meaning of juxtaposition, rebuke, and praise. If the Prajnaparamita (《般若》, Perfection of Wisdom) discusses the universal path, then all three vehicles can enter; if it discusses distinction, then only the Bodhisattva (菩薩, enlightenment being) advances alone, extensively experiencing the skandhas (陰, aggregates) and ayatanas (入, sense bases), reaching complete purity and emptiness, but it also does not elucidate the meaning of commonality and distinction. If the Nirvana Sutra (《涅槃》, Nirvana Sutra) is last, briefly criticizing the three cultivations and roughly pointing out the five flavors, it also does not explain in detail the Tathagata's establishment of the teachings, from the beginning to the end of summarizing the essentials. All these sutras are to accord with others' intentions, enabling them to gain benefit, and do not discuss the Buddha's intention. What is the Buddha's intention? This sutra is not like that. It encompasses all the contents of the Dharma's (法, teachings) framework, the practices of the Great and Small Vehicles, the Tathagata's ten powers and four fearlessnesses, and various rules, which are not discussed because the previous sutras have already spoken of them. It only discusses the Tathagata's origin of teaching, the means of giving in the middle, gradual or sudden enlightenment, adapting to the time, the great cause and condition, the ultimate conclusion, explaining the outline of the teachings, and the great expedient of propagating the Dharma. Those with deep roots of past virtues are given sudden enlightenment from the beginning, directly elucidating the Bodhisattva's stages, practices, and merits, without involving the Small Vehicle. The text says: 'Initially seeing my form and hearing what I say, they all believe and accept, entering the Tathagata's wisdom.' Those who are incapable of accepting it have their immeasurable divine virtues hidden, and are approached with the expedient of the poor Dharma that they enjoy, telling them to diligently practice. The text says: 'If I praise the Buddha Vehicle, sentient beings will sink into suffering.' Such people should gradually enter the Buddha's wisdom through this method. Once they have attained the path, they should be rebuked, just like the Vaipulya Sutras, using the Great Vehicle to refute the Small Vehicle. The text says: 'After severely rebuking them, show them the jewel attached to them.' If it is suitable to combine them, then wash and blend the provisional and complete teachings, just like the Mahaprajnaparamita Sutra (《大品》, Great Perfection of Wisdom Sutra), eliminating attachments and uniting their paths. The text says: 'Guiding the multitude wanting to cross the dangerous path.' After passing this difficulty, determine their identity with the relationship of father and son, entrust them with the family business, brush away the expedient manifestations, and reveal the true nature.
當知此經，唯論如來設教大綱，不委微細綱目。譬如算者，初下後除，紀定大數，不存斗斛。故《無量義》云：「無量義者，從一法生。」則於一佛乘，分別說三。此譬下算。若收無量以入一、會三而歸大者，此譬除算，唯記大數焉。如是等意皆法身地寂而常照，非始道樹逗大逗小。佛智照機其來久矣。文云：「唯以一大事因緣，出現於世」，此照大久矣。文云：「慇勤稱歎方便」，此照小久矣。文云：「諸佛法久后，要當說真實」，此照會小歸大久矣！〈信解品〉云：「踞師子床，見子便識」，此語初鑒大機久矣！「于牕牖中，遙見其子」者，此鑒小機久矣！「密遣二人，方便附近，語令勤作」，此鑒須開三久矣！「心相體信，入出無難」，此鑒調斥久矣！「領知眾物」，此鑒洮汰久矣。「后付家業」，此鑒教行等久矣！
當知佛意深遠，彌勒不識所為因緣，況下地二乘凡夫等耶！文云：「唯我知是相，十方佛亦然。」又，已今當說，最為難信難解。前經是已說，隨他意，彼不明此意，故易信易解。《無量義》是今說，亦是隨他意，亦易信易解。《涅槃》是當說，先已聞故，亦易信易解。將說此教，疑請重疊，具如跡本二文。受請說時，只是說于教意，教意是佛意，佛意即是佛智，佛智至深，是故三止四請
【現代漢語翻譯】 現代漢語譯本：應當知道這部經，只是論述如來設立教化的大綱，不詳細闡述細微的條目。譬如算術家，先列出數字，後進行加減，記錄確定大的數目，不保留斗斛這樣的小單位。所以《無量義經》說：『無量義，從一法而生。』就是在於一佛乘中，分別解說三乘。這譬如下算。如果收攝無量歸於一，會合三乘而歸於大乘，這譬如除算，只記錄大的數目。像這樣的意思都是法身之地的寂靜而常照，不是開始於菩提樹下才逗留于大或小。佛的智慧觀照根機由來已久了。經文說：『唯以一大事因緣，出現於世』，這是觀照大根機由來已久了。經文說：『慇勤稱歎方便』，這是觀照小根機由來已久了。經文說：『諸佛法久后，要當說真實』，這是觀照會合小乘歸於大乘由來已久了！《信解品》說：『踞師子床，見子便識』，這句話是最初鑑別大根機由來已久了！『于牕牖中，遙見其子』，這是鑑別小根機由來已久了！『密遣二人，方便附近，語令勤作』，這是鑑別需要開顯三乘由來已久了！『心相體信，入出無難』，這是鑑別調伏呵斥由來已久了！『領知眾物』，這是鑑別淘汰選擇由來已久了。『后付家業』，這是鑑別教、行等法由來已久了！ 應當知道佛的意旨深遠，Maitreya（彌勒：未來佛）都不明白所為的因緣，更何況下地的二乘聲聞緣覺和凡夫等呢！經文說：『唯我知是相，十方佛亦然。』而且，已說、今說、當說，最為難以相信難以理解。之前的經典是已說的，隨順他人的意願，他們不明白此經的意旨，所以容易相信容易理解。《無量義經》是今說的，也是隨順他人的意願，也容易相信容易理解。《涅槃經》是當說的，因為之前已經聽聞過，也容易相信容易理解。將要說這部經，疑問和請求重重疊疊，具體如跡門和本門二文所記載。接受請求而宣說時，只是宣說教法的意旨，教法的意旨就是佛的意旨，佛的意旨就是佛的智慧，佛的智慧至為深奧，所以有三止四請。
【English Translation】 English version: It should be known that this Sutra only discusses the general outline of the Tathagata's (如來：Thus Come One) teachings, not the detailed specifics. It is like a mathematician who first lists and then subtracts, recording the determined large numbers, not retaining small units like 'dou' (斗: a unit of dry measure) and 'hu' (斛: ten dou). Therefore, the Infinite Meanings Sutra says: 'Infinite meanings arise from one Dharma.' This means within the One Buddha Vehicle, the Three Vehicles are explained separately. This is like the initial listing in calculation. If one gathers the infinite into one, and unites the three vehicles to return to the Great Vehicle, this is like subtraction in calculation, only recording the large numbers. Such meanings are all the stillness and constant illumination of the Dharmakaya (法身: Dharma Body) ground, not beginning at the Bodhi tree, lingering on the great or small. The Buddha's wisdom illuminating the capacities of beings has been long-standing. The text says: 'Solely for the sake of one great event, the cause and condition, does he appear in the world,' this illuminates the great capacity for a long time. The text says: 'Earnestly praising expedient means,' this illuminates the small capacity for a long time. The text says: 'The Buddhas, after a long time, will surely speak the truth,' this illuminates the uniting of the small to return to the great for a long time! The Faith and Understanding chapter says: 'Seated on the lion throne, he recognizes his son upon seeing him,' this statement initially discerns the great capacity for a long time! 'From the window, he sees his son from afar,' this discerns the small capacity for a long time! 'Secretly sending two people, conveniently approaching, telling him to work diligently,' this discerns the need to reveal the Three Vehicles for a long time! 'Their hearts trusting each other, entering and exiting without difficulty,' this discerns taming and rebuking for a long time! 'Knowing and understanding all things,' this discerns winnowing and selecting for a long time. 'Later entrusting the family business,' this discerns teaching, practice, and so on for a long time! It should be known that the Buddha's intention is profound and far-reaching; even Maitreya (彌勒: the future Buddha) does not understand the cause and condition for what is done, let alone the Hearers (聲聞: Sravakas), Solitary Buddhas (緣覺: Pratyekabuddhas) of the Two Vehicles and ordinary people of the lower realms! The text says: 'Only I know this appearance, and so do the Buddhas of the ten directions.' Moreover, what has been, is being, and will be said is the most difficult to believe and understand. The previous Sutras are what has been said, following others' intentions; they do not understand this Sutra's intention, so they are easy to believe and understand. The Infinite Meanings Sutra is what is being said now, also following others' intentions, and is also easy to believe and understand. The Nirvana Sutra is what will be said, because it has been heard before, it is also easy to believe and understand. When about to speak this teaching, doubts and requests are repeated, as detailed in the Trace Gate and Original Gate texts. When accepting the request to speak, it is only speaking about the intention of the teaching; the intention of the teaching is the Buddha's intention, the Buddha's intention is the Buddha's wisdom, and the Buddha's wisdom is extremely profound, therefore there are three refusals and four requests.
。如此艱難，比于余經，余經則易。
若始坐道場，梵王初請，直言請法，亦無疑網。往復慇勤，說諸方等，觀文可知。說《大品》時，猶酬梵請。唯《華嚴》中，請金剛藏，可為連類。而人師偏著，謂加於法華。言小乘致請，不及菩薩，此見一邊耳。身子騰眾心云：「佛口所生子，合掌瞻仰待，求佛諸菩薩，大數有八萬，欲聞具足道」，何獨是一小乘？又彌勒闔眾，求決文殊與解脫月、金剛藏，若為有異？
又本門中，菩薩請佛說于佛法，豈比菩薩請菩薩說菩薩法耶？若就此意，有加於彼。若彼列眾，十方雲集，皆是盧舍那佛宿世知識；此經雲集，地涌菩薩皆從釋尊發心，是我所化，此一往則齊而不無疏密。又彼明十方佛說《華嚴》被加者，同名法慧、金剛藏等，不言彼佛是舍那分身；今明三變土田，一方各四百萬億那由他土，滿中諸佛，悉是釋尊分身，此意異彼。
彼以《華嚴》為勝薳，復出一兩句，非故興毀；若較其優劣，恐成失旨。但此《法華》開權顯本，前後二文疑多請倍，不比余經，只為深論佛教、妙說聖心，近會圓因、遠申本果，所以疑請不已。若能精知教相，則識如來權實二智也。教意甚深，其略如是。
○二出異解者，即為十意：所謂南三、北七。
南北地通用三
【現代漢語翻譯】 現代漢語譯本：如此艱難，相比于其他經典，其他經典就顯得容易了。
如果一開始在菩提道場，梵天（Brahmā，佛教護法神）最初的祈請，直接請求佛陀說法，也不會有任何疑惑。往復慇勤地請求，宣說各種方等經典，檢視經文就可以知道。《大品般若經》在宣講時，仍然迴應了梵天的請求。只有《華嚴經》中，請求金剛藏菩薩（Vajragarbha，菩薩名）說法，可以作為類似的例子。但是人師偏執地認為，《法華經》的請求超過了其他經典。說小乘（Hinayana，佛教宗派，又稱聲聞乘）的請求不如菩薩（Bodhisattva，追求菩提的修行者）的請求，這隻看到了一方面。舍利弗（Śāriputra，佛陀十大弟子之一）感動大眾的心說：『佛口所生的弟子，合掌瞻仰等待，祈求佛陀和諸位菩薩，人數眾多有八萬，想要聽聞具足之道』，難道僅僅是一個小乘嗎？又彌勒菩薩（Maitreya，未來佛）集合大眾，請求文殊菩薩（Mañjuśrī，智慧的象徵）與解脫月菩薩（Vimukticandra）和金剛藏菩薩解答疑惑，這又有什麼不同呢？
而且本門（佛教術語，指佛陀真實的身份和教法）中，菩薩請求佛陀宣說佛法，難道能比得上菩薩請求菩薩宣說菩薩法嗎？如果就這個意思來說，那《法華經》的請求就超過了其他經典。如果說其他經典列舉的聽眾，十方雲集，都是盧舍那佛（Vairocana，報身佛）宿世的知識；而這部經（《法華經》）雲集的聽眾，地涌菩薩（Bodhisattvas springing from the earth）都是從釋迦牟尼佛（Śākyamuni，現在佛）發心，是我所教化，這樣一方面來說，雖然表面上相同，但實際上還是有親疏之別。而且其他經典說明十方佛宣說《華嚴經》被加持者，同名法慧、金剛藏等，沒有說那些佛是盧舍那佛的分身；現在說明三變土田，一方各有四百萬億那由他國土，充滿其中的諸佛，都是釋迦牟尼佛的分身，這個意思與其他的經典不同。
他們認為《華嚴經》是殊勝的苑囿，又提出一兩句，並非故意興起誹謗；如果比較它們的優劣，恐怕會失去宗旨。但是這部《法華經》開權顯本，前後兩段經文的疑問多，請求也多，不像其他的經典，只是爲了深入討論佛教的教義、巧妙地宣說聖人的心意，近處會合圓滿的因，遠處闡述根本的果，所以疑問和請求沒有停止。如果能夠精通教相，就能認識如來的權智和實智。教義非常深奧，大概就是這樣。
○二、破斥不同的解釋，即為十種意思：所謂的南三、北七。
南北地區通用的三種解釋。
【English Translation】 English version: So difficult, compared to other sutras, other sutras seem easy.
If at the very beginning in the Bodhi-mandala (place of enlightenment), Brahmā's (Buddhist guardian deity) initial request, directly asking the Buddha to teach the Dharma, there would be no doubts. Repeatedly and earnestly requesting, expounding various Vaipulya Sutras (Mahayana sutras), one can know by examining the texts. When expounding the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra), it still responded to Brahmā's request. Only in the Avatamsaka Sutra (Flower Garland Sutra), the request to Vajragarbha Bodhisattva (name of a Bodhisattva) to speak can be considered a similar example. However, the teacher stubbornly believes that the requests in the Lotus Sutra exceeded other sutras. Saying that the requests of the Hinayana (Small Vehicle) are not as good as the requests of the Bodhisattvas (one who seeks enlightenment), this only sees one side. Śāriputra (one of the Buddha's ten great disciples) moved the hearts of the assembly, saying: 'Disciples born from the Buddha's mouth, with palms together, look up and wait, seeking the Buddha and all the Bodhisattvas, numerous in number, eighty thousand, wanting to hear the complete path,' is it only one Hinayana?
Moreover, in the Original Teaching (referring to the Buddha's true identity and teachings), Bodhisattvas requesting the Buddha to expound the Buddha-dharma, can it compare to Bodhisattvas requesting Bodhisattvas to expound Bodhisattva-dharma? If based on this meaning, then the requests in the Lotus Sutra exceed other sutras. If other sutras list the audience, gathered from the ten directions, all are past-life acquaintances of Vairocana Buddha (the Sambhogakaya Buddha); while the audience gathered in this sutra (the Lotus Sutra), the Bodhisattvas springing from the earth, all arose from the aspiration of Śākyamuni Buddha (the present Buddha), and are those I have transformed, in this respect, although seemingly the same, there are actually differences in closeness. Moreover, other sutras explain that those blessed by the Buddhas of the ten directions expounding the Avatamsaka Sutra have the same names, such as Dharma Wisdom, Vajragarbha, etc., without saying that those Buddhas are emanations of Vairocana Buddha; now it explains the three transformations of the land, each direction having four million trillion nayutas of lands, filled with Buddhas, all are emanations of Śākyamuni Buddha, this meaning is different from other sutras.
They consider the Avatamsaka Sutra to be a superior garden, and add one or two sentences, not intentionally creating slander; if comparing their merits, it may lose the purpose. However, this Lotus Sutra opens the provisional and reveals the real, the questions are numerous and the requests are many in the beginning and the end, unlike other sutras, which only deeply discuss the teachings of Buddhism, skillfully expound the mind of the sages, closely unite the perfect cause, and remotely extend the fundamental fruit, so the questions and requests do not cease. If one can thoroughly understand the teachings, then one can recognize the Buddha's provisional and real wisdom. The meaning of the teachings is very profound, and this is a brief summary.
○2. Refuting different interpretations, there are ten meanings: the so-called Southern Three, Northern Seven.
The three interpretations commonly used in the North and South regions.
種教相：一、頓。二、漸。三、不定。《華嚴》為化菩薩，如日照高山，名為頓教。三藏為化小乘，先教半字，故名有相教。十二年後，為大乘人，說五時般若，乃至常住，名無相教。此等俱為漸教也。別有一經，非頓漸攝，而明佛性常住，《勝鬘》、《光明》等是也，此名偏方不定教，此之三意通途共用也。
一者、虎丘山岌師，述頓與不定，不殊前舊。漸更為三：十二年前明三藏，見有得道，名有相教；十二年後齊至法華，明見空得道，名無相教；最後雙林，明一切眾生佛性、闡提作佛，明常住教也。
二者、宗愛法師，頓與不定同前，就漸更判四時教，即莊嚴旻師所用。三時不異前，更于無相后、常住之前，指法華會三歸一，萬善悉向菩提，名同歸教也。
三者、定林柔、次二師，及道場觀法師，明頓與不定同前，更判漸為五時教，即開善光宅所用也。四時不異前，更約無相之後、同歸之前，指《凈名》、《思益》諸方等經，為褒貶抑揚教。
四者、北地師亦作五時教，而取提謂波利為人天教，合《凈名》、《般若》為無相教，餘三不異南方。
五者、菩提流支明半滿教，十二年前皆是半字教，十二年後皆是滿字教。
六者、佛馱三藏、學士光統所辨四宗判教：一、因緣
【現代漢語翻譯】 現代漢語譯本 種教相：一、頓（頓悟）。二、漸（漸悟）。三、不定（不確定）。《華嚴經》是為教化菩薩而說，如同太陽照耀高山，稱為頓教。三藏（指小乘經典）是為教化小乘根器的人而說，先教導半字，所以稱為有相教。十二年後，為大乘根器的人，宣說五時般若，乃至常住，稱為無相教。這些都屬於漸教。另外有一類經典，不屬於頓教或漸教所涵蓋，而闡明佛性常住，《勝鬘經》、《光明經》等就是，這稱為偏方不定教，這三種意義是普遍通用的。
一、虎丘山岌師，闡述頓教和不定教，與之前的說法沒有差別。漸教進一步分為三種：十二年前闡明三藏，認為見有才能得道，稱為有相教；十二年後直到《法華經》，認為見空才能得道，稱為無相教；最後在雙林（佛陀涅槃之地），闡明一切眾生皆有佛性、闡提（斷善根者）也能成佛，闡明常住教。
二、宗愛法師，頓教和不定教與之前的說法相同，就漸教進一步判為四時教，也就是莊嚴旻師所使用的。前三時與之前的說法沒有差別，在無相教之後、常住教之前，指出《法華經》會三歸一，萬善都趨向菩提，稱為同歸教。
三、定林柔、次二師，以及道場觀法師，闡明頓教和不定教與之前的說法相同，進一步將漸教判為五時教，也就是開善寺和光宅寺所使用的。前四時與之前的說法沒有差別，在無相教之後、同歸教之前，指出《維摩詰經》、《思益經》等諸方等經，為褒貶抑揚教。
四、北地師也作五時教，而取《提謂波利經》為人天教，合併《維摩詰經》、《般若經》為無相教，其餘三種與南方相同。
五、菩提流支（Bodhiruci）闡明半滿教，十二年前都是半字教，十二年後都是滿字教。
六、佛馱三藏（Buddhatrata）、學士光統所辨四宗判教：一、因緣
【English Translation】 English version Classification of Teachings: 1. Sudden (enlightenment). 2. Gradual (enlightenment). 3. Undetermined. The Avatamsaka Sutra is taught to Bodhisattvas, like the sun shining on a high mountain, and is called the Sudden Teaching. The Tripitaka (referring to the Hinayana scriptures) is taught to those of Hinayana capacity, first teaching half-words, so it is called the Teaching with Characteristics. After twelve years, for those of Mahayana capacity, the Five Periods of Prajna, and even the Eternal Abiding, are taught, called the Teaching without Characteristics. These all belong to the Gradual Teaching. There is another type of sutra, not included in the Sudden or Gradual Teachings, which clarifies the eternal abiding Buddha-nature, such as the Śrīmālādevī Siṃhanāda Sūtra and the Suvarṇaprabhāsa Sūtra, and this is called the Partial and Undetermined Teaching. These three meanings are commonly used.
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Master Ji of Tiger Hill Mountain stated that the Sudden and Undetermined Teachings are no different from the previous explanations. The Gradual Teaching is further divided into three: before twelve years, the Tripitaka is explained, believing that seeing existence leads to enlightenment, called the Teaching with Characteristics; after twelve years until the Lotus Sutra, believing that seeing emptiness leads to enlightenment, called the Teaching without Characteristics; finally, at Shuanglin (where the Buddha entered Nirvana), it is clarified that all sentient beings have Buddha-nature, and even icchantikas (those who have severed their roots of goodness) can become Buddhas, clarifying the Eternal Abiding Teaching.
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Dharma Master Zong'ai, the Sudden and Undetermined Teachings are the same as before, and the Gradual Teaching is further classified into the Four Periods of Teaching, which is what Master Zhuangyan Min used. The first three periods are no different from before, and after the Teaching without Characteristics and before the Eternal Abiding Teaching, it is pointed out that the Lotus Sutra unifies the Three Vehicles into One, and all good deeds lead to Bodhi, called the Teaching of Common Return.
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Masters Rou and Ci of Dinglin Temple, and Dharma Master Guanzhao of Daocheng Temple, clarified that the Sudden and Undetermined Teachings are the same as before, and further classified the Gradual Teaching into the Five Periods of Teaching, which is what Kaisan Temple and Guangzhai Temple used. The first four periods are no different from before, and after the Teaching without Characteristics and before the Teaching of Common Return, it is pointed out that the Vimalakirti Sutra, the Śrīmālādevī Siṃhanāda Sūtra, and other Vaipulya Sutras are the Teaching of Praise, Criticism, Encouragement, and Suppression.
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The Northern Land Master also made the Five Periods of Teaching, and took the Tiwai Bolijing as the Teaching of Humans and Devas, and combined the Vimalakirti Sutra and the Prajna Sutra as the Teaching without Characteristics, and the remaining three are the same as in the South.
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Bodhiruci clarified the Half and Full Teachings, before twelve years they were all Half-Word Teachings, and after twelve years they were all Full-Word Teachings.
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Buddhatrata and the scholar Guangtong distinguished the Four Schools of Teaching: 1. Cause and Condition
宗，指毗曇六因四緣；二、假名宗，指《成論》三假；三、誑相宗，指《大品》、三論；四、常宗，指《涅槃》、《華嚴》等，常住佛性，本有湛然也。
七者、有師開五宗教，四義不異前，更指《華嚴》為法界宗，即護身自軌大乘所用也。
八者、有人稱光統云：四宗有所不收，更開六宗：指《法華》萬善同歸，諸佛法久后要當說真實，名為真宗。《大集》染凈俱融，法界圓普，名為圓宗。餘四宗如前，即是耆阇凜師所用。
九者、北地禪師，明二種大乘教：一、有相大乘。二、無相大乘。有相者，如《華嚴》、《瓔珞》、《大品》等，說階級十地功德行相也。無相者，如《楞伽》、《思益》，真法無詮次，一切眾生即涅槃相也。
十者、北地禪師，非四宗、五宗、六宗、二相、半滿等教，但一佛乘，無二亦無三，一音說法，隨類異解。諸佛常行一乘，眾生見三，但是一音教也。出異解竟。
○三明難者，先難南地五時，其義不成，餘四時、三時，例壞也。若言十二年前名有相教者，成實論師，自誣己論。論云：「我今正欲明三藏中實義。」實義者，所謂空，是空非無相耶？三藏非十二年前耶？又《阿含》中說：「是老死，誰老死，二皆邪見；無是老死即法空，無誰老死即生空。」
【現代漢語翻譯】 現代漢語譯本：宗，第一種是毗曇宗（Abhidharma school），指的是毗曇的六因四緣；第二種是假名宗（Provisional Name school），指的是《成實論》（Tattvasiddhi Shastra）的三假；第三種是誑相宗（Illusion school），指的是《大品般若經》（Mahaprajnaparamita Sutra）、三論；第四種是常宗（Eternal school），指的是《涅槃經》（Nirvana Sutra）、《華嚴經》（Avatamsaka Sutra）等，認為佛性常住，本來就清凈明澈。
第七種，有法師開立五宗教，其中四種的含義與前面相同，另外將《華嚴經》（Avatamsaka Sutra）稱為法界宗（Dharmadhatu school），也就是護持自身、遵循大乘軌範所使用的。
第八種，有人稱光統法師說：四宗有所遺漏，因此又開立六宗：將《法華經》（Lotus Sutra）的萬善同歸，諸佛在長久之後要說真實之義，稱為真宗（True school）。《大集經》（Mahasamnipata Sutra）的染凈俱融，法界圓滿普遍，稱為圓宗（Perfect school）。其餘四宗與前面相同，這是耆阇凜師所使用的。
第九種，北地的禪師，闡明兩種大乘教義：第一種是有相大乘（Phenomenal Mahayana）。第二種是無相大乘（Non-phenomenal Mahayana）。有相大乘，例如《華嚴經》（Avatamsaka Sutra）、《瓔珞經》（Ingrakasutra）、《大品般若經》（Mahaprajnaparamita Sutra）等，講述階級十地的功德行相。無相大乘，例如《楞伽經》（Lankavatara Sutra）、《思益經》（Vimalakirti Nirdesa Sutra），認為真法沒有次第，一切眾生就是涅槃的相。
第十種，北地的禪師，不認同四宗、五宗、六宗、二相、半滿等教義，只認同一佛乘，沒有二乘也沒有三乘，以一種聲音說法，隨著眾生的類別而有不同的理解。諸佛常行一乘，眾生看到的是三乘，但這只是一種聲音的教化。對不同理解的闡述結束。
三明難，首先駁斥南地五時教判，認為其義理不能成立，其餘的四時教判、三時教判，也同樣會崩潰。如果說十二年前是有相教，那麼《成實論》（Tattvasiddhi Shastra）的論師，就自相矛盾了。《成實論》（Tattvasiddhi Shastra）說：『我現在正是要闡明三藏中的真實義。』真實義，就是所謂的空，空難道不是無相嗎？三藏難道不是在十二年前就有了嗎？而且《阿含經》（Agama Sutra）中說：『這是老死，誰老死，這兩種都是邪見；沒有這是老死就是法空，沒有誰老死就是生空。』
【English Translation】 English version: The first is the Abhidharma school, referring to the six causes and four conditions of Abhidharma; the second is the Provisional Name school, referring to the three provisionalities of the Tattvasiddhi Shastra; the third is the Illusion school, referring to the Mahaprajnaparamita Sutra and the Three Treatises; the fourth is the Eternal school, referring to the Nirvana Sutra, the Avatamsaka Sutra, etc., which hold that the Buddha-nature is eternal and inherently clear.
Seventh, some teachers establish five schools, with four meanings not different from the previous ones, and further designate the Avatamsaka Sutra as the Dharmadhatu school, which is used for self-protection and adherence to the Mahayana precepts.
Eighth, some people say that Master Guangtong stated that the four schools do not cover everything, so he established six schools: designating the Lotus Sutra, with its convergence of all good deeds and the Buddhas' eventual declaration of the truth, as the True school. The Mahasamnipata Sutra, with its fusion of defilement and purity and the universality of the Dharmadhatu, is called the Perfect school. The remaining four schools are as before, which is what Master Qishelin used.
Ninth, the Chan masters of the Northern Lands explain two kinds of Mahayana teachings: first, the Phenomenal Mahayana; second, the Non-phenomenal Mahayana. The Phenomenal Mahayana, such as the Avatamsaka Sutra, the Ingrakasutra, and the Mahaprajnaparamita Sutra, speaks of the stages of the ten bhumis and the characteristics of meritorious practices. The Non-phenomenal Mahayana, such as the Lankavatara Sutra and the Vimalakirti Nirdesa Sutra, holds that the true Dharma has no sequential order, and all sentient beings are the aspect of Nirvana.
Tenth, the Chan masters of the Northern Lands do not recognize the teachings of the four schools, five schools, six schools, two aspects, half-full, etc., but only recognize the One Buddha Vehicle, without two or three vehicles, speaking the Dharma with one voice, with different understandings according to the type of beings. The Buddhas always practice the One Vehicle, but sentient beings see three, but this is only the teaching of one voice. The explanation of different understandings ends.
The Three Clarifications refute, first refuting the Southern Land's five periods of teaching, arguing that its meaning cannot be established, and the remaining four periods and three periods will also collapse. If it is said that the twelve years before were the Phenomenal teaching, then the masters of the Tattvasiddhi Shastra contradict their own treatise. The Tattvasiddhi Shastra says: 'I now intend to clarify the true meaning in the Tripitaka.' The true meaning is what is called emptiness, is emptiness not non-phenomenal? Was the Tripitaka not already there twelve years ago? Moreover, the Agama Sutra says: 'This is old age and death, who is old age and death, both are wrong views; without this old age and death is the emptiness of Dharma, without who is old age and death is the emptiness of self.'
三藏經中自說二空，二空豈非無相？又《釋論》云：「三藏中明法空為大空。」摩訶衍中明十方空為大空。即以法空為大空，即大無相。又成道六年，即說《殃掘摩羅經》，明空最切，此非無相，誰是無相耶(云云)？又《大論》云：「從得道夜至泥洹夜，常說般若。」般若即空慧也。
複次，十二年前名有相教，為得道？為不得道？若得道則乖《成論》。論師云：有相四諦是調心方便，實不得道；須見空平乃能得道。既言有相，那忽得道？若不得道，用此教為？又拘鄰如五人，最初于佛法，寂然無聲字，獲真實知見。最初之言，豈非十二年前得道耶？又若得道，教同無相；若不得道，教同邪說。又若得道，得何等道？若見空得道，還同無相；若不見空得道，亦同九十五種，非得佛道。有相之教，具有二過(云云)。
二、難十二年後名無相教，明空蕩相，未明佛性常住，猶是無常。八十年佛，亦不會三歸一，亦無彈訶褒貶者，此不可解。若言無相，何意不蕩無常？猶有無常，何謂無相？若言不明佛性法身常住者，共般若可非佛性法身常等；不共般若，云何非佛性耶？《大經》云：「佛性有五種名，亦名首楞嚴，亦名般若。」般若乃是佛性之異名，何得言非？彼即救言：經稱佛性，亦名般若者，是三德之
【現代漢語翻譯】 現代漢語譯本： 三藏經中自己說二空，二空難道不是無相嗎？而且《釋論》（解釋：Mahaprajnaparamita-sastra，大智度論）中說：『三藏中闡明法空（解釋：Dharmasunyata，諸法皆空的道理）為大空。』摩訶衍（解釋：Mahayana，大乘）中闡明十方空為大空。如果說法空為大空，那就是大無相。又佛陀成道六年，就說了《央掘摩羅經》（解釋：Angulimaliya Sutra），闡明空最為懇切，這難道不是無相嗎？誰才是無相呢？而且《大論》（解釋：Mahaprajnaparamita-sastra，大智度論）中說：『從得道之夜到涅槃之夜，佛陀經常宣說般若（解釋：Prajna，智慧）。』般若就是空慧啊。
再者，十二年前稱為有相教，是能得道呢？還是不能得道呢？如果能得道，就違背了《成實論》（解釋：Satyasiddhi-sastra）。《成實論》的論師說：有相四諦（解釋：the Four Noble Truths with characteristics）是調伏內心的方便，實際上不能得道；必須見到空性平等才能得道。既然說是『有相』，怎麼能得道呢？如果不能得道，用這種教法做什麼呢？而且拘鄰如（解釋：Kaundinya）等五人，最初跟隨佛陀修行，寂然無聲，卻獲得了真實的知見。『最初』這兩個字，難道不是指十二年前就得道了嗎？而且如果能得道，這種教法就和無相教相同；如果不能得道，這種教法就和邪說相同。而且如果能得道，得的是什麼道呢？如果見空而得道，還是和無相教相同；如果不見空而得道，也和九十五種外道相同，不是證得佛道。有相之教，具有兩種過失。
二、質疑十二年後稱為無相教，闡明空性而盪滌一切相，卻沒有闡明佛性（解釋：Buddha-nature）常住，仍然是無常。佛陀八十年說法，也沒有會歸三歸一（解釋：taking refuge in the Triple Gem），也沒有彈訶褒貶，這令人無法理解。如果說是無相，為什麼不盪滌無常呢？仍然有無常，怎麼能說是無相呢？如果說沒有闡明佛性法身（解釋：Dharmakaya，法身）常住，和般若一起可以否定佛性法身常等；不和般若一起，怎麼就不能否定佛性呢？《大經》（解釋：Mahaparinirvana Sutra，大般涅槃經）中說：『佛性有五種名稱，也叫首楞嚴（解釋：Surangama），也叫般若。』般若乃是佛性的異名，怎麼能說不是呢？他們就辯解說：經中稱佛性，也叫般若，是三德（解釋：three virtues）之
【English Translation】 English version: The Tripitaka Sutras themselves speak of the two emptinesses. Are the two emptinesses not non-form? Moreover, the Shilun (Explanation: Mahaprajnaparamita-sastra) says: 'The Tripitaka clarifies that the emptiness of dharmas (Explanation: Dharmasunyata, the principle that all dharmas are empty) is the great emptiness.' The Mahayana (Explanation: Mahayana) clarifies that the emptiness of the ten directions is the great emptiness. If the emptiness of dharmas is considered the great emptiness, then that is the great non-form. Furthermore, six years after the Buddha's enlightenment, he spoke the Angulimaliya Sutra (Explanation: Angulimaliya Sutra), which clarifies emptiness most earnestly. Is this not non-form? Who is non-form then? Moreover, the Mahalun (Explanation: Mahaprajnaparamita-sastra) says: 'From the night of enlightenment to the night of Nirvana, the Buddha constantly spoke of Prajna (Explanation: Prajna, wisdom).' Prajna is empty wisdom.
Furthermore, is what is called the teaching of form twelve years prior to enlightenment capable of attaining the Way, or not? If it is capable of attaining the Way, then it contradicts the Chengshi Lun (Explanation: Satyasiddhi-sastra). The commentator of the Chengshi Lun says: The Four Noble Truths with characteristics (Explanation: the Four Noble Truths with characteristics) are a convenient means for taming the mind, but in reality, they cannot attain the Way; one must see the equality of emptiness to attain the Way. Since it is said to have 'form,' how can one attain the Way? If it cannot attain the Way, what is the use of this teaching? Moreover, Kaundinya (Explanation: Kaundinya) and the five others, who initially followed the Buddha, were silent and without words, yet they obtained true knowledge and insight. Does the word 'initially' not refer to attaining the Way twelve years prior? Moreover, if it can attain the Way, this teaching is the same as the teaching of non-form; if it cannot attain the Way, this teaching is the same as heresy. Moreover, if it can attain the Way, what Way is attained? If one attains the Way by seeing emptiness, it is still the same as the teaching of non-form; if one attains the Way without seeing emptiness, it is also the same as the ninety-five kinds of external paths, and it is not attaining the Buddha Way. The teaching of form has two faults.
Two, questioning that what is called the teaching of non-form after twelve years clarifies emptiness and washes away all forms, but it does not clarify the Buddha-nature (Explanation: Buddha-nature) as permanent, and it is still impermanent. The Buddha spoke for eighty years, and he did not converge the Three Refuges into one (Explanation: taking refuge in the Triple Gem), nor did he praise or criticize. This is incomprehensible. If it is said to be non-form, why does it not wash away impermanence? If there is still impermanence, how can it be called non-form? If it is said that it does not clarify the Buddha-nature Dharmakaya (Explanation: Dharmakaya, the Dharma Body) as permanent, together with Prajna, one can deny that the Buddha-nature Dharmakaya is permanent; without Prajna, how can one deny the Buddha-nature? The Dajing (Explanation: Mahaparinirvana Sutra) says: 'The Buddha-nature has five names, also called Surangama (Explanation: Surangama), also called Prajna.' Prajna is another name for the Buddha-nature, how can it be said that it is not? They then argue: The sutra says that the Buddha-nature is also called Prajna, which is of the three virtues.
般若，何關無相之般若。若爾者，《涅槃》第八何意云：「如我先於摩訶般若中說，我與無我，其性不二。」不二之性，即是實性，實性之性，即是佛性。如此遙指，明文灼然，何意言非？又《涅槃》佛性，只是法性常住，不可變易。《般若》明實相實際，不來不去，即是佛無生法，無生法即是佛。二義何異？故知法性實相，即是正因佛性；般若觀照，即是了因佛性；五度功德資發般若，即是緣因佛性。此三般若，與涅槃三佛性，復何異耶？《金剛般若論》云：「福不趣菩提，二能趣菩提。」于餘名生因，于實名了因。實相了因能趣菩提，豈非佛性？但名異義同，如前分別，何得聞釋提婆那民，謂非帝釋？其謬類此。若言無常，八十年佛說，非佛性常住者，《涅槃》亦云：「八十年佛背痛有疾，于娑羅入滅。」那忽譚常辨性(云云)？《釋論》云：「佛有生身、法身」，生身同人法，有寒熱病患，馬麥乞乳；法性身佛，光明無邊，色像無邊。尊特之身，猶如虛空，為法性身菩薩說法，聽法之眾尚非生死身，何況佛耶。《釋論》云：「又生身佛壽則有量，法身佛壽則無量」，豈可以無常八十年加於法身耶？小乘中雲：法身尚其不滅，如均提沙彌憂惱。佛問：汝和尚戒身滅不？答言：不。乃至解脫知見滅不？答言：不。何
【現代漢語翻譯】 現代漢語譯本 般若（Prajna，智慧），與無相的般若有什麼關係？如果像你所說，那麼《涅槃經》（Nirvana Sutra）第八卷為什麼說：『我先前在摩訶般若（Maha Prajna，大智慧）中說過，我與無我，其性質沒有分別。』沒有分別的性質，就是真實的性質，真實的性質，就是佛性。如此明確地指出，經文也清楚明白，為什麼說不是呢？而且《涅槃經》所說的佛性，只是法性（Dharma-dhatu，宇宙萬法的本體）常住不變，不可改變。《般若經》闡明實相（Reality）實際，不來不去，就是佛的無生法（the unproduced dharma），無生法就是佛。這兩種意義有什麼不同呢？所以要知道，法性實相，就是正因佛性（direct cause of Buddhahood）；般若觀照，就是了因佛性（enabling cause of Buddhahood）；五度（Five Perfections）功德資助啓發般若，就是緣因佛性（conditional cause of Buddhahood）。這三種般若，與《涅槃經》所說的三種佛性，又有什麼不同呢？ 《金剛般若論》（Vajracchedika Prajna Paramita Sutra）說：『福德不能直接趨向菩提（Bodhi，覺悟），智慧才能趨向菩提。』福德對於菩提來說是生因，智慧對於菩提來說是了因。實相了因能夠趨向菩提，難道不是佛性嗎？只是名稱不同，意義相同，就像前面所分析的，為什麼聽到釋提婆那民（Sakra Devanam Indra，帝釋天）的名字，就說不是帝釋天呢？這種錯誤就像這樣。如果說佛是無常的，八十年的佛陀說法，不是佛性常住不變，那麼《涅槃經》也說：『八十歲的佛陀背痛生病，在娑羅樹下入滅。』為什麼忽然談論常住不變的佛性呢？ 《釋論》（Mahaprajnaparamitopadesa）說：『佛有生身（Nirmanakaya，化身）、法身（Dharmakaya，法身）』，生身和普通人一樣，有寒冷、發熱、生病等情況，需要吃馬麥、乞求乳汁；法性身佛，光明無邊，色相無邊。尊特（Buddha）的身體，猶如虛空，為法性身菩薩說法，聽法的聽眾尚且不是生死之身，更何況是佛呢？《釋論》說：『而且生身佛的壽命是有限的，法身佛的壽命是無限的』，怎麼可以用無常的八十年加在法身佛身上呢？小乘佛教中說：法身尚且不會滅亡，就像均提沙彌（Cundi Sramanera）感到憂愁煩惱。佛問：你的和尚的戒身（body of precepts）滅亡了嗎？回答說：沒有。乃至解脫知見（liberation and insight）滅亡了嗎？回答說：沒有。為什麼呢？
【English Translation】 English version Prajna (Wisdom), what is the relation to the Prajna of non-form? If that is the case, why does the eighth volume of the Nirvana Sutra say: 'I said earlier in the Maha Prajna (Great Wisdom) that I and non-self are not different in nature.' The nature of non-duality is the true nature, and the true nature is the Buddha-nature. This is clearly pointed out, and the scripture is clear, so why say it is not? Moreover, the Buddha-nature mentioned in the Nirvana Sutra is just the Dharma-dhatu (the essence of all phenomena in the universe) that is permanent and immutable. The Prajna Sutra clarifies the Reality, which neither comes nor goes, which is the unproduced dharma of the Buddha, and the unproduced dharma is the Buddha. What is the difference between these two meanings? Therefore, know that the Dharma-dhatu Reality is the direct cause of Buddhahood; Prajna contemplation is the enabling cause of Buddhahood; the merits of the Five Perfections assist and inspire Prajna, which is the conditional cause of Buddhahood. What is the difference between these three Prajnas and the three Buddha-natures mentioned in the Nirvana Sutra? The Vajracchedika Prajna Paramita Sutra says: 'Merit cannot directly lead to Bodhi (Enlightenment), but wisdom can lead to Bodhi.' Merit is the generating cause for Bodhi, and wisdom is the enabling cause for Bodhi. The Reality enabling cause can lead to Bodhi, is it not Buddha-nature? It's just that the names are different, and the meanings are the same, as analyzed earlier, why say it is not Sakra Devanam Indra (Lord Indra) when hearing the name Sakra Devanam Indra? This kind of mistake is like this. If you say that the Buddha is impermanent, and the Buddha's teachings for eighty years are not the permanent and unchanging Buddha-nature, then the Nirvana Sutra also says: 'The eighty-year-old Buddha had back pain and illness, and entered Nirvana under the Sala trees.' Why suddenly talk about the permanent and unchanging Buddha-nature? The Mahaprajnaparamitopadesa says: 'The Buddha has a Nirmanakaya (Transformation Body) and a Dharmakaya (Dharma Body)', the Nirmanakaya is the same as ordinary people, with cold, fever, illness, etc., and needs to eat horse barley and beg for milk; the Dharmakaya Buddha has boundless light and boundless forms. The body of the Buddha is like empty space, preaching the Dharma to the Bodhisattvas of the Dharmakaya, and the audience listening to the Dharma is not even a body of birth and death, let alone the Buddha? The Mahaprajnaparamitopadesa says: 'Moreover, the lifespan of the Nirmanakaya Buddha is limited, and the lifespan of the Dharmakaya Buddha is unlimited', how can the impermanent eighty years be added to the Dharmakaya Buddha? In Hinayana Buddhism, it is said that the Dharmakaya will not perish, just like Cundi Sramanera felt worried and troubled. The Buddha asked: Has your teacher's body of precepts perished? He replied: No. Has liberation and insight perished? He replied: No. Why?
況般若法身而言無常！若言般若無會三者，何故〈問住品〉云：「諸天子今未發三菩提心者，應當發。若入聲聞正位，是人不能發三菩提心，何以故？與生死作障隔故。是人若發三菩提心者，我亦隨喜。所以者何？上人應求上法，我終不斷其功德。」若聲聞不求上法，何所隨喜？既隨喜上法，即是會三。若言般若無彈訶者，《大品》云：「二乘智慧猶如螢火，菩薩一日學智慧，如日照四天下。」又十三卷云：「譬如狗，不從大家求食，反從作務者索。當來世，善男女人棄深般若，而攀枝葉，取聲聞辟支佛所應行經。」又云：「見像觀跡，皆名不黠。」豈有彈訶更劇於此，謂無褒貶耶？若言般若是第二時教，引諸天子白佛云：「見第二法輪轉」者，何經不見第二，而獨言般若？《凈名》云：「始坐道樹力降魔，得甘露滅覺道成。乃至說法不有亦不無。」兩說相對，亦應是第二法輪轉。《法華》亦云：「昔于波羅柰轉四諦法輪，今復更轉最上之法輪。」《涅槃》又云：「昔于波羅柰初轉法輪，八萬天人得須陀洹果，今於此間拘尸那城轉法輪時，八十萬億人得不退轉。」經經皆有此旨，亦應並是第二，何獨《般若》耶？若言十二年後明無相者，何得二夜常說般若？故知無相之過亦甚眾多(云云)。
次難褒貶教是第三
【現代漢語翻譯】 現代漢語譯本： 怎麼能說般若法身是無常的呢！如果說般若不會歸於三乘，那麼為什麼在《問住品》中說：『諸位天子現在還沒有發起三菩提心的，應當發起。如果進入聲聞的正位，這個人就不能發起三菩提心，為什麼呢？因為這會與生死之間形成障礙。如果這個人發起三菩提心，我也隨喜讚歎。為什麼呢？因為上等人應該追求上等的佛法，我終究不會斷絕他們的功德。』如果聲聞不追求上等的佛法，那又隨喜什麼呢？既然隨喜上等的佛法，那就是會歸於三乘。如果說般若沒有彈訶（斥責），《大品般若經》中說：『二乘的智慧就像螢火蟲的光芒，菩薩一天學習智慧，就像太陽照耀四天下。』又在第十三卷中說：『譬如狗，不從主人家求食，反而向做工的人索取。當未來的世代，善男信女拋棄深奧的般若，而去攀緣枝葉，取聲聞、辟支佛所應修行的經典。』又說：『只見形象而觀察事蹟，都叫做不聰明。』難道還有比這更嚴厲的斥責嗎？說沒有褒貶嗎？如果說般若是第二時教，引用諸位天子對佛說：『見到第二法輪轉動』，那麼為什麼其他經典沒有說第二，而唯獨說般若呢？《維摩詰經》中說：『剛坐在菩提樹下，以力量降伏魔，得到甘露而滅除煩惱，覺悟成道。乃至說法，既不是有也不是無。』兩種說法相對，也應該是第二法輪轉動。《法華經》也說：『過去在波羅奈轉四諦法輪，現在又轉最上之法輪。』《涅槃經》又說：『過去在波羅奈初轉法輪，八萬天人得到須陀洹果，現在在這裡拘尸那城轉法輪時，八十萬億人得到不退轉。』每部經典都有這樣的旨意，也應該都是第二時教，為什麼唯獨說《般若經》是呢？如果說十二年後才闡明無相，為什麼在二夜中經常宣說般若呢？所以知道無相的過失也非常多（等等）。
其次，難點在於褒貶教是第三時教。
【English Translation】 English version: How can the Dharma-body of Prajna (wisdom) be said to be impermanent! If it is said that Prajna does not converge to the Three Vehicles, then why does the 『Questioning Abiding』 chapter say: 『Those sons of gods who have not yet generated the Bodhi-mind (mind of enlightenment) should generate it now. If one enters the position of Sravaka (hearer), that person cannot generate the Bodhi-mind. Why? Because it creates an obstacle with Samsara (cycle of birth and death). If that person generates the Bodhi-mind, I will also rejoice in it. Why? Because superior people should seek superior Dharma (teachings), and I will never cut off their merits.』 If Sravakas do not seek superior Dharma, then what is there to rejoice in? Since they rejoice in superior Dharma, it means they converge to the Three Vehicles. If it is said that Prajna has no rebuke, the Mahaprajnaparamita Sutra says: 『The wisdom of the Two Vehicles is like the light of a firefly, while a Bodhisattva learning wisdom for one day is like the sun illuminating the four continents.』 Also, in the thirteenth volume, it says: 『It is like a dog that does not seek food from its master's house but instead asks from the workers. In the future, good men and women will abandon the profound Prajna and cling to the branches and leaves, taking the Sutras that Sravakas and Pratyekabuddhas (solitary Buddhas) should practice.』 It also says: 『Seeing only the image and observing the traces are all called unwise.』 Could there be a more severe rebuke than this? Saying there is no praise or criticism? If it is said that Prajna is the teaching of the second period, quoting the sons of gods saying to the Buddha: 『Seeing the second turning of the Dharma wheel,』 then why do other Sutras not mention the second, but only Prajna? The Vimalakirti Sutra says: 『Having just sat under the Bodhi tree, he subdued Mara (demon) with strength, attained the nectar of Nirvana (liberation) and extinguished afflictions, and realized the path to enlightenment. Even the Dharma he taught is neither existent nor non-existent.』 The two statements are relative, and it should also be the second turning of the Dharma wheel. The Lotus Sutra also says: 『In the past, he turned the Dharma wheel of the Four Noble Truths in Varanasi (Benares), and now he turns the supreme Dharma wheel again.』 The Nirvana Sutra also says: 『In the past, he first turned the Dharma wheel in Varanasi, and eighty thousand gods and humans attained the fruit of Srotapanna (stream-enterer), and now, when he turns the Dharma wheel in Kushinagar (Kusinara), eighty trillion people attain non-retrogression.』 Every Sutra has this meaning, and they should all be the second period teaching, so why only say the Prajna Sutra is? If it is said that the teaching of non-form is clarified after twelve years, why is Prajna often spoken of during the two nights? Therefore, it is known that the faults of non-form are also very numerous (etc.).
Next, the difficulty lies in the teaching of praise and criticism being the third period teaching.
時。雖七百阿僧祇，猶是無常，不明常住，直是彈訶褒揚而已。今問：說般若時，諸大弟子皆轉教說法，雖不悕取，咸以具知菩薩法門，何得被訶？茫然不識是何言，不知以何答，故知褒貶不應在般若之後，非第三時也。又彌勒等亦被屈折，何但聲聞。若言七百阿僧祇者，此亦不然。其文自說佛身無為，不墮諸數，金剛之體，何疾何惱？為度眾生，現斯事耳！文辨金剛，而人判七百；《涅槃》亦辨金剛，那忽常住？又云：「觀身實相，觀佛亦然」，又不思議解脫有三種：真性、實慧、方便，即是三佛性義。且復塵勞之儔是如來種，豈非正因佛性；不斷癡愛起諸明脫，明即了因性，脫即緣因性。三義宛然，判是無常；涅槃三種佛性，何得是常耶？
次難第四時同歸教，正是收束萬善，入於一乘，不明佛性，神通延壽，前過恒沙，后倍上數，亦不明常。此不應爾。《法華》明一種性相，一地所生，其所說法，皆悉到於一切智地，命章即云：「開示悟入佛之知見。」《華嚴》明佛智慧，猶帶菩薩智慧，菩薩智慧如爪上土，如來智慧如十方土。《法華》純說佛之智慧如十方土，而非常者，《華嚴》爪上土，云何明常住？又《華嚴》始坐道場，初成正覺，成佛太近。《法華》明成佛久遠，中間今日皆是跡耳。跡中所說而言
【現代漢語翻譯】 現代漢語譯本：當時，即使經過七百阿僧祇（無數個大劫），仍然是無常，不明白常住的道理，只不過是讚揚或批評罷了。現在我問：在宣講般若（智慧）的時候，各位大弟子都能夠轉教說法，雖然不希求獲取什麼，但都具備了菩薩法門的知識，為什麼會受到批評呢？（你們）茫然不識得這是什麼話，不知道用什麼來回答，所以知道褒貶不應該在般若之後，不是第三時教義。而且彌勒（未來佛）等也被折服，不僅僅是聲聞（小乘修行者）。如果說七百阿僧祇，這也是不對的。經文自己說佛身是無為的，不屬於任何數字，金剛（堅固不壞）之體，有什麼疾病和煩惱呢？爲了度化眾生，才示現這些事情罷了！經文辨明是金剛之體，而人們卻判斷為七百阿僧祇；《涅槃經》也辨明是金剛之體，怎麼會忽然變成常住呢？又說：『觀察自身實相，觀察佛也是這樣』，又不思議解脫有三種：真性、實慧、方便，這就是三佛性（三種成佛的可能性）的意義。而且塵勞（煩惱）之輩是如來（佛）的種子，難道不是正因佛性（直接成佛的可能性）嗎？不斷除癡愛而生起各種明脫，明就是了因性（通過了解而間接成佛的可能性），脫就是緣因性（通過外在條件幫助成佛的可能性）。三種意義都非常明顯，卻判斷為無常；《涅槃經》的三種佛性，怎麼會是常呢？ 其次，質疑第四時同歸教，這正是收束各種善行，歸入一乘（唯一的成佛之道），不明白佛性，神通延壽，之前的過失像恒河沙一樣多，之後又加倍，也不明白常。這不應該這樣。《法華經》闡明一種性相，同一塊土地所生，他們所說的法，都能夠到達一切智地（佛的智慧），《命章》就說：『開示悟入佛之知見。』《華嚴經》闡明佛的智慧，還帶著菩薩的智慧，菩薩的智慧像指甲上的土，如來的智慧像十方國土。《法華經》純粹說佛的智慧像十方國土，卻說不是常，那麼《華嚴經》的指甲上的土，怎麼能闡明常住呢？而且《華嚴經》剛開始坐在道場，初次成就正覺（成佛），成佛太近了。《法華經》闡明成佛已經很久遠了，中間的今天都是示現罷了。在示現中所說的話
【English Translation】 English version: At that time, even after seven hundred asamkhyas (countless great kalpas), it is still impermanent, not understanding the principle of permanence, merely praising or criticizing. Now I ask: When expounding Prajna (wisdom), all the great disciples were able to teach and preach, although not seeking to obtain anything, they all possessed knowledge of the Bodhisattva Dharma, why were they criticized? (You) are at a loss to recognize what this means, not knowing how to answer, so it is known that praise and blame should not be after Prajna, not the third period of teachings. Moreover, Maitreya (the future Buddha) and others were also subdued, not just the Sravakas (Hinayana practitioners). If you say seven hundred asamkhyas, that is also incorrect. The sutra itself says that the Buddha's body is unconditioned, not belonging to any number, the Vajra (indestructible) body, what sickness and affliction is there? It is only to liberate sentient beings that these things are manifested! The sutra clarifies that it is a Vajra body, but people judge it as seven hundred asamkhyas; the Nirvana Sutra also clarifies that it is a Vajra body, how can it suddenly become permanent? Furthermore, it says: 'Observing the true nature of the body, observing the Buddha is also like that,' and the inconceivable liberation has three types: true nature, true wisdom, and expedient means, which is the meaning of the three Buddha-natures (three possibilities of becoming a Buddha). Moreover, the beings of dust and toil (afflictions) are the seeds of the Tathagata (Buddha), is that not the direct cause Buddha-nature (the possibility of becoming a Buddha directly)? Without ceasing ignorance and love, various illuminations and liberations arise, illumination is the conditional cause nature (the possibility of becoming a Buddha indirectly through understanding), and liberation is the auxiliary cause nature (the possibility of becoming a Buddha through external conditions). The three meanings are very clear, yet it is judged as impermanent; how can the three Buddha-natures of the Nirvana Sutra be permanent? Secondly, questioning the fourth period of teachings returning to the same goal, which is precisely gathering all kinds of good deeds and entering the One Vehicle (the only path to Buddhahood), not understanding the Buddha-nature, supernatural powers and prolonged life, the previous faults are as many as the sands of the Ganges River, and then doubled, also not understanding permanence. This should not be so. The Lotus Sutra clarifies one kind of nature and characteristics, born from the same land, the Dharma they speak can all reach the land of all-knowing wisdom (Buddha's wisdom), the Chapter on Life Span says: 'To open, show, awaken, and enter the knowledge and vision of the Buddha.' The Avatamsaka Sutra clarifies the Buddha's wisdom, still carrying the Bodhisattva's wisdom, the Bodhisattva's wisdom is like the soil on a fingernail, the Tathagata's wisdom is like the soil of the ten directions. The Lotus Sutra purely says that the Buddha's wisdom is like the soil of the ten directions, but says it is not permanent, then how can the soil on the fingernail of the Avatamsaka Sutra clarify permanence? Moreover, the Avatamsaka Sutra just began to sit in the Bodhimanda, first attaining perfect enlightenment (becoming a Buddha), becoming a Buddha is too recent. The Lotus Sutra clarifies that becoming a Buddha has been very long ago, the present day in between is all a manifestation. The words spoken in the manifestation
是常，本地之教豈不明常？又《無量義經》云：「說華嚴海空歷劫修行，未曾宣說如是甚深無量義經。」甚深《無量義經》已自甚深，甚深之經為《法華》弄引，豈不明常？若言常住語少者，如天子一語，可非敕耶？文云：「世間相常住」，又云：「無量阿僧祇劫，壽命無量，常住不滅。」伽耶城壽命及數數示現等，是應佛壽命；阿僧祇壽命無量者，是報佛壽命；常住不滅者，是法佛壽命也。三佛宛然，常住義足。《法華論》云：示現三種菩提：一者、應化佛菩提：隨所應見而為示現，謂出釋氏宮，去伽耶城不遠，坐道場得三菩提也。二、報佛菩提：謂十地滿足得常涅槃。文云：「我實成佛已來，無量無邊百千萬億那由他劫也。」三、法佛菩提：謂如來藏性凈涅槃，常清凈不變。文云：「如來如實知見三界之相……不如三界，見於三界。」謂眾生界即涅槃界；不離眾生界，即如來藏。又云：「我不敢輕於汝等。汝等皆當作佛。」即正因佛性。又云：「為令眾生開佛知見」，即了因佛性。又云：「佛種從緣起」，即緣因佛性。《法華論》亦明三種佛性。論云：唯佛如來證大菩提，究竟滿足一切智慧，故名大。言：「我不敢輕於汝等汝等皆當作佛」者，示諸眾生皆有佛性也。經論明據，云何言無？又《涅槃》云：「是經出
【現代漢語翻譯】 現代漢語譯本： 是常，本地的教義難道不闡明常嗎？而且《無量義經》（Amitartha Sutra）說：『宣說《華嚴經》（Avatamsaka Sutra），歷經無數劫修行，都未曾宣說如此甚深的《無量義經》』。甚深的《無量義經》已經非常深奧，如此深奧的經典卻被《法華經》（Lotus Sutra）引用，難道不闡明常嗎？如果說常住的說法很少，就像天子的一句話，難道就不是敕令嗎？經文說：『世間相常住』，又說：『無量阿僧祇劫（asamkhya kalpas），壽命無量，常住不滅』。伽耶城（Gaya）的壽命以及數數示現等，是應化佛（Nirmanakaya Buddha）的壽命；阿僧祇壽命無量，是報身佛（Sambhogakaya Buddha）的壽命；常住不滅，是法身佛（Dharmakaya Buddha）的壽命。三佛宛然存在，常住的意義完備。《法華論》（Lotus Sutra Treatise）說：示現三種菩提（bodhi）：一者，應化佛菩提：隨所應見而為示現，指離開釋迦族（Sakya）的宮殿，去伽耶城不遠，在菩提樹下證得三菩提。二者，報身佛菩提：指十地（bhumi）圓滿證得常涅槃（nirvana）。經文說：『我實際上成佛以來，已經無量無邊百千萬億那由他劫（nayuta kalpas）了。』三者，法身佛菩提：指如來藏（Tathagatagarbha）自性清凈涅槃，常清凈不變。經文說：『如來如實知見三界之相……不如三界，見於三界。』指眾生界即涅槃界；不離眾生界，即如來藏。又說：『我不敢輕視你們。你們都將成佛。』即正因佛性（inherent Buddha-nature）。又說：『為令眾生開佛知見』，即了因佛性（enabling cause Buddha-nature）。又說：『佛種從緣起』，即緣因佛性（conditional cause Buddha-nature）。《法華論》也闡明三種佛性。論中說：唯有佛如來證得大菩提，究竟圓滿一切智慧，所以稱為大。說『我不敢輕視你們，你們都將成佛』，是顯示一切眾生皆有佛性。經典和論著都有明確的依據，為什麼說沒有呢？而且《涅槃經》（Nirvana Sutra）說：『此經出現』
【English Translation】 English version: Is it permanent? Does not the local teaching clearly explain permanence? Moreover, the Amitartha Sutra (Sutra of Immeasurable Meaning) says: 'Expounding the Avatamsaka Sutra (Flower Garland Sutra), cultivating for countless kalpas, has never proclaimed such a profound Amitartha Sutra.' The profound Amitartha Sutra is already very profound, yet this profound sutra is used as an introduction by the Lotus Sutra, does it not clearly explain permanence? If it is said that the statement of permanence is rare, is not a single word from the Son of Heaven a decree? The text says: 'The characteristics of the world are permanent,' and also says: 'For immeasurable asamkhya kalpas, life is immeasurable, permanent and imperishable.' The lifespan in Gaya and the repeated manifestations, etc., are the lifespan of the Nirmanakaya Buddha (Transformation Body Buddha); the immeasurable asamkhya lifespan is the lifespan of the Sambhogakaya Buddha (Reward Body Buddha); the permanent and imperishable is the lifespan of the Dharmakaya Buddha (Dharma Body Buddha). The three Buddhas are clearly present, and the meaning of permanence is complete. The Lotus Sutra Treatise says: It manifests three kinds of bodhi: First, the Nirmanakaya Buddha's bodhi: manifesting according to what should be seen, referring to leaving the Sakya palace, not far from Gaya, attaining the three bodhi under the Bodhi tree. Second, the Sambhogakaya Buddha's bodhi: referring to the complete attainment of constant nirvana upon fulfilling the ten bhumis (stages). The text says: 'In reality, since I attained Buddhahood, it has been immeasurable, boundless, hundreds of thousands, millions of nayuta kalpas.' Third, the Dharmakaya Buddha's bodhi: referring to the Tathagatagarbha (Buddha-nature) self-nature pure nirvana, constantly pure and unchanging. The text says: 'The Tathagata truly knows and sees the characteristics of the three realms... not like the three realms, seeing the three realms.' Referring to the realm of sentient beings being the realm of nirvana; not separate from the realm of sentient beings, which is the Tathagatagarbha. It also says: 'I dare not despise you. You will all become Buddhas.' This is the inherent Buddha-nature (hetu-buddhatva). It also says: 'To enable sentient beings to open the knowledge and vision of the Buddha,' this is the enabling cause Buddha-nature (pratyaya-buddhatva). It also says: 'The Buddha-seed arises from conditions,' this is the conditional cause Buddha-nature (upaya-buddhatva). The Lotus Sutra Treatise also clarifies the three kinds of Buddha-nature. The treatise says: Only the Buddha Tathagata attains great bodhi, ultimately fulfilling all wisdom, therefore it is called great. Saying 'I dare not despise you, you will all become Buddhas' shows that all sentient beings have Buddha-nature. The sutras and treatises have clear evidence, why say there is none? Moreover, the Nirvana Sutra says: 'This sutra appears'
世，如彼果實，多所利益安樂一切，能令眾生見如來性，如法華中八千聲聞得受記莂，成大果實，如秋收冬藏，更無所作。」若八千聲聞于《法華》中不見佛性，《涅槃》不應懸指，明文信驗，何勞茍執？又《涅槃》二十五云：「究竟畢竟者，一切眾生所得一乘，一乘者名為佛性。以是義故，我說一切眾生悉有佛性，一切眾生悉有一乘。」故今經是一乘之教，與涅槃玄會。且《涅槃》猶帶三乘得道，此經純一無雜；《涅槃》更不發跡，此經顯本義彰。處處唱生，處處現滅，未來常住，三世益物，人眾見燒，我土不毀，豈是神通延壽有滅盡耶？破神通延壽義(云云)。
難第五時教，雙林常住，眾生佛性，闡提作佛者，問成論師，依二諦解義，第五時教為二諦攝不？若二諦攝，與諸教同，前教二諦猶是無常，雙林二諦何得是常？若雙林不出二諦，能照別理，破別惑，得是常者；前教所明二諦，亦照別理，破別惑，那忽無常？眾生佛性，闡提作佛，例如此難。故知明理不異前時，據何為常住耶？
難頓教者，例此可解。實既是同，據何為頓？權雖別異，不應從事判大小，則大顛倒(云云)。
次難偏方不定教，謂非次第，別為一緣，如《金光》、《勝鬘》、《楞伽》、《殃掘》之流也。問：《殃掘》之
【現代漢語翻譯】 現代漢語譯本： 世間，就像那果實，能夠普遍利益和安樂一切眾生，能夠讓眾生見到如來之性，就像《法華經》中八千聲聞得到授記，成就大的果實，如同秋收冬藏，不再需要做什麼。』如果八千聲聞在《法華經》中沒有見到佛性，《涅槃經》不應該遙遙指向它，有明確的經文可以驗證，何必還要勉強堅持錯誤的觀點呢？而且《涅槃經》第二十五卷說：『究竟畢竟的，是一切眾生所得到的唯一乘，這唯一乘就叫做佛性。因為這個緣故，我說一切眾生都有佛性，一切眾生都具有唯一乘。』所以這部經是唯一乘的教義，與《涅槃經》的玄妙之處相會合。而且《涅槃經》還帶有三乘得道的說法，這部經則是純粹唯一沒有雜染；《涅槃經》不再開顯本跡，這部經則彰顯本來的意義。處處宣唱化生，處處示現滅度，未來永遠常住，三世都在利益眾生，人們看見佛陀被焚燒，我的國土卻沒有毀壞，難道是神通延壽最終有滅盡的時候嗎？這是破斥神通延壽的觀點（以上省略）。
第五個難點是關於時教，雙林常住，眾生佛性，以及闡提（icchantika）能夠成佛的問題。問成論師（Satyasiddhi-śāstra）說，如果依據二諦（two truths）來解釋意義，第五時教是否被二諦所包含？如果被二諦所包含，就與之前的教義相同，之前的教義中的二諦仍然是無常的，雙林（Śāla Grove）的二諦怎麼能是常呢？如果雙林不超出二諦的範圍，能夠照亮其他的道理，破除其他的迷惑，才能夠成為常；那麼之前的教義所闡明的二諦，也能夠照亮其他的道理，破除其他的迷惑，為什麼忽然就變成無常了呢？眾生佛性，闡提成佛，也可以用這樣的例子來反駁。所以要知道，明理與之前的教義並沒有不同，根據什麼說是常住呢？
對於頓教（sudden teaching）的質疑，也可以用這個例子來解釋。實際情況既然是相同的，根據什麼說是頓悟呢？權巧方便雖然有所不同，不應該從事相上來判斷大小，否則就是大大的顛倒（以上省略）。
接下來是關於偏方不定教（ekāntika-anātyantika）的質疑，指的是非次第，特別爲了某一因緣而說的教義，比如《金光明經》（Suvarṇaprabhāsa Sūtra）、《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）、《楞伽經》（Laṅkāvatāra Sūtra）、《央掘魔羅經》（Aṅgulimālīya Sūtra）之類。請問：《央掘魔羅經》的…
【English Translation】 English version: The world is like that fruit, universally benefiting and bringing peace and happiness to all beings, enabling them to see the Tathagata-nature (tathāgatagarbha), just as the eight thousand Śrāvakas (hearers) in the Lotus Sutra received predictions of enlightenment, achieving great fruits, like the autumn harvest and winter storage, requiring no further action.' If the eight thousand Śrāvakas did not see the Buddha-nature (buddhadhātu) in the Lotus Sutra, the Nirvana Sutra should not have alluded to it from afar. With clear scriptural evidence, why cling to erroneous views? Moreover, the twenty-fifth chapter of the Nirvana Sutra states: 'The ultimate and final thing is the One Vehicle (ekayāna) attained by all beings, and this One Vehicle is called Buddha-nature. For this reason, I say that all beings possess Buddha-nature, and all beings possess the One Vehicle.' Therefore, this sutra is the teaching of the One Vehicle, harmonizing with the profound meaning of the Nirvana Sutra. Furthermore, the Nirvana Sutra still carries the notion of attaining enlightenment through the Three Vehicles (triyāna), while this sutra is purely and uniquely one, without any mixture. The Nirvana Sutra does not further reveal the origin and traces, while this sutra clearly manifests the original meaning. Everywhere it proclaims birth, everywhere it manifests extinction, eternally abiding in the future, benefiting beings in the three times, people see the Buddha being cremated, but my land is not destroyed. How could it be that the prolongation of life through supernatural powers ultimately comes to an end? This refutes the view of the extinction of life prolonged by supernatural powers (details omitted).
The fifth difficulty concerns the teaching of time, the permanence of the Śāla Grove (Śāla Grove), the Buddha-nature of sentient beings, and the possibility of Icchantikas (those who have cut off their roots of good) becoming Buddhas. The question posed to the Satyasiddhi-śāstra (Chengshi Lun) master is whether the fifth period of teaching, according to the interpretation of the Two Truths (two truths), is encompassed by the Two Truths? If it is encompassed by the Two Truths, it is the same as the previous teachings. The Two Truths in the previous teachings are still impermanent, so how can the Two Truths in the Śāla Grove be permanent? If the Śāla Grove does not go beyond the Two Truths, but can illuminate other principles, break through other delusions, and thus be permanent, then the Two Truths explained in the previous teachings can also illuminate other principles and break through other delusions. Why do they suddenly become impermanent? The Buddha-nature of sentient beings and the possibility of Icchantikas becoming Buddhas can be refuted with similar examples. Therefore, knowing that the understanding of principles is no different from the previous teachings, on what basis is it said to be permanent?
The question regarding the Sudden Teaching (sudden teaching) can be explained with this example. Since the actual situation is the same, on what basis is it said to be sudden enlightenment? Although skillful means may differ, one should not judge the greatness or smallness based on phenomena, as that would be a great inversion (details omitted).
Next is the difficulty regarding the Ekāntika-Anātyantika (partial and indefinite) teaching, which refers to teachings that are not sequential and are specifically for a particular cause, such as the Golden Light Sutra (Suvarṇaprabhāsa Sūtra), the Śrīmālādevī Siṃhanāda Sūtra, the Laṅkāvatāra Sūtra, and the Aṅgulimālīya Sūtra. Question: Regarding the Aṅgulimālīya Sūtra...
經，六年所說，列次第眾，委悉余經，彈斥明常，分明余教，釋梵四王及十弟子，乃至文殊，皆被訶斥，同聞宛然，應入次第，而今判作偏方。《凈名》亦是彈訶，那得引為次第？又《凈名》所訶，事在往昔，追述前語，以辭不堪。當知十二年前已應被訶，與《殃掘》同。若殃掘偏方，則《凈名》非次。若謂《殃掘》明常，別為一緣者，《凈名》云：「塵勞之儔是如來種」，何得是次第之說(云云)？
次難其依《涅槃》五味判五時教。用從牛出乳，譬三藏十二年前有相教；從乳出酪，譬十二年後般若無相教；從酪出生蘇，譬方等褒貶教；從生蘇出熟蘇，譬萬善同歸法華教；從熟蘇出醍醐，譬涅槃常住教。此現見乖文義理、顛倒相生，殊不次第。何者？經云：「從牛出乳」，譬初從佛出十二部經，云何以十二部對於九部有相教耶？一者、有相教無十二部。二者、有相教非佛初說，故不應以此為對(云云)。彼即救云：小乘亦有十二部。引文證云：雪山忍草，牛若食者，即出醍醐。更有異草，牛若食者，不出醍醐，故知大小通有十二部，但有佛性無佛性之異耳！今問：縱令通有十二部者，何故不取明佛性之十二部為乳教耶？大經第七云：「九部不明佛性，是人無罪。如言大海，唯有七寶，無有八寶，是人無罪。」
【現代漢語翻譯】 現代漢語譯本： 經，佛陀六年間所說的法，如果按照次第排列，應該詳細考察其他經典，那些彈斥執著于『常』的觀點、明確區分其他教義的經典，以及其中釋梵四王（佛教中的護法神）和十大弟子，乃至文殊菩薩（智慧的象徵）都被訶斥的內容，如果這些內容聽起來與次第教法一致，就應該被歸入次第教法，但現在卻被判定為『偏方』（指不究竟的教法）。《維摩詰經》（Vimalakirti Sutra）也是彈斥之作，怎麼能被引用來證明次第教法呢？而且，《維摩詰經》所訶斥的事情發生在過去，追述的是以前的話語，用現在的言辭來衡量是不恰當的。應該知道，在十二年前就已經應該被訶斥了，和《央掘摩羅經》（Angulimaliya Sutra）一樣。如果《央掘摩羅經》是『偏方』，那麼《維摩詰經》就不是次第教法。如果說《央掘摩羅經》闡明了『常』，是另一種因緣，那麼《維摩詰經》中說：『塵勞之儔是如來種』，又怎麼能說是次第教法呢？（云云）
其次，要駁斥他依據《涅槃經》（Nirvana Sutra）的五味來判別五時教。用從牛產出乳，比喻三藏十二年前的有相教；從乳產出酪，比喻十二年後的般若無相教；從酪產出生酥，比喻方等褒貶教；從生酥產出熟酥，比喻萬善同歸法華教；從熟酥產出醍醐，比喻涅槃常住教。這明顯違背了經文的意義和道理，顛倒了相生的順序，完全不符合次第。為什麼呢？經中說：『從牛出乳』，比喻最初從佛陀口中說出十二部經，怎麼能用十二部經來對應九部有相教呢？第一，有相教沒有十二部經。第二，有相教不是佛陀最初說的，所以不應該用這個來對應。（云云）
他隨即辯解說：小乘也有十二部經。引用經文來證明說：雪山上的忍草，牛如果吃了，就能產出醍醐。還有其他的草，牛如果吃了，就不能產出醍醐，所以知道大小乘都有十二部經，只是有沒有佛性的區別罷了！現在要問：即使大小乘都有十二部經，為什麼不取闡明佛性的十二部經作為乳教呢？《大涅槃經》（Maha Nirvana Sutra）第七卷說：『九部經沒有闡明佛性，這個人沒有罪過。就像說大海，只有七寶，沒有八寶，這個人沒有罪過。』
【English Translation】 English version: The sutras spoken during the six years [after the Buddha's enlightenment], if arranged in order, should thoroughly examine other sutras. Those sutras that criticize attachment to 'permanence' (常, chang), clearly distinguish other teachings, and in which Shakra (釋, Shi, a deity), Brahma (梵, Fan, a deity), the Four Heavenly Kings (四王, Si Wang, deities), the ten disciples, and even Manjushri (文殊, Wenshu, Bodhisattva of wisdom) are rebuked, if these contents sound consistent with the gradual teachings, they should be included in the gradual teachings, but now they are judged as 'expedient' (偏方, pianfang, referring to incomplete teachings). The 'Vimalakirti Sutra' (凈名, Jingming) is also a work of criticism, how can it be cited to prove the gradual teachings? Moreover, what the 'Vimalakirti Sutra' criticizes happened in the past, recounting previous words, and it is inappropriate to measure it with present words. It should be known that it should have been rebuked twelve years ago, just like the 'Angulimaliya Sutra' (殃掘, Yangjue). If the 'Angulimaliya Sutra' is 'expedient', then the 'Vimalakirti Sutra' is not a gradual teaching. If it is said that the 'Angulimaliya Sutra' clarifies 'permanence' and is another cause, then the 'Vimalakirti Sutra' says: 'The multitude of defilements are the seeds of the Tathagata (如來, Rulai, thus come one)', how can it be said to be a gradual teaching? (etc.)
Next, to refute his judgment of the five periods of teaching based on the five flavors of the 'Nirvana Sutra' (涅槃, Niepan). Using the analogy of milk produced from a cow to represent the teachings with characteristics of the Tripitaka (三藏, Sanzang, three baskets) twelve years ago; cheese produced from milk to represent the Prajna (般若, Banruo, wisdom) teachings without characteristics twelve years later; curd produced from cheese to represent the Vaipulya (方等, Fangdeng, expansive) teachings of praise and criticism; clarified butter produced from curd to represent the Lotus Sutra (法華, Fahua) teachings of all good returning to the same source; and ghee produced from clarified butter to represent the Nirvana teachings of permanence. This clearly violates the meaning and reason of the sutra, reverses the order of arising, and is completely inconsistent with the gradual order. Why? The sutra says: 'Milk comes from a cow', which is analogous to the twelve divisions of scriptures initially spoken from the Buddha's mouth, how can the twelve divisions of scriptures correspond to the nine divisions of teachings with characteristics? First, the teachings with characteristics do not have twelve divisions of scriptures. Second, the teachings with characteristics were not the first teachings spoken by the Buddha, so they should not be used to correspond. (etc.)
He then defends by saying: The Hinayana (小乘, Xiaocheng, lesser vehicle) also has twelve divisions of scriptures. Citing the sutra to prove that: If a cow eats the endurance grass on Snow Mountain, it can produce ghee. There are other grasses that, if a cow eats, cannot produce ghee, so it is known that both the Mahayana (大乘, Dacheng, greater vehicle) and Hinayana have twelve divisions of scriptures, only with the difference of whether or not they have Buddha-nature! Now to ask: Even if both the Mahayana and Hinayana have twelve divisions of scriptures, why not take the twelve divisions of scriptures that clarify Buddha-nature as the milk teaching? The seventh volume of the 'Maha Nirvana Sutra' (大涅槃經, Da Niepan Jing) says: 'If the nine divisions of scriptures do not clarify Buddha-nature, that person is not guilty. Just like saying the ocean only has seven treasures and not eight treasures, that person is not guilty.'
例此而言，若十二部無佛性者，是人得罪。既言具十二部，何意不明佛性即墮得罪之句，豈會無罪十二部耶？
若言從十二部出修多羅，修多羅對無相般若教者，修多羅則通一切有相無相，五時皆名修多羅，何以獨對無相般若？解云：般若中有直說義，復是第二時，故以對之。若言直說應是修多羅者，般若中有譬說、因緣說、授記說、論義說，那得獨是直說耶？般若兼具眾說、以修多羅為名者、余經亦直說、何不對修多羅？若言第二時者，何經非第二時，已如前難。從修多羅出方等經，用對褒貶凈名等教者，《凈名》不應在《大品》之後，已如前破(云云)。從方等出般若，用對法華者，經文自云般若，而曲辨為法華，回經文就義，最為無意。《涅槃》云：「八千聲聞於法華受記」，不道般若受記，那得喚法華為般若？乖文失旨，不成次第也。從般若出大涅槃，彼即解云：從法華出大涅槃。此亦不會經文，譬如很子，又似㑦羊(云云)。
五時之失，其過如是，其四時、三時，無勞更難，南方教相，不可復依也。今更難用三時義家云：十二年後訖至法華，同名無相教者，法華會三，般若亦應歸一。若不爾者，云何同是無相？四時亦例爾。
次難北地五時義。若言《提謂》說五戒十善者，彼經但明五
【現代漢語翻譯】 現代漢語譯本：如果按照這種說法，如果十二部經中沒有佛性，那麼這個人就犯了罪。既然說具備十二部經，為什麼不明確指出佛性，反而落入得罪的境地呢？難道說具備十二部經就沒有罪嗎？ 如果說從十二部經中產生修多羅（Sutra，經），修多羅是針對無相般若（Prajna，智慧）的教義，那麼修多羅就貫通一切有相和無相，五時（佛教根據佛陀說法時間劃分的五個階段）都可稱為修多羅，為什麼唯獨針對無相般若呢？解釋說：般若中有直說的含義，而且是第二時，所以用它來對應。如果說直說就應該是修多羅，那麼般若中有譬喻說、因緣說、授記說、論議說，怎麼能單單是直說呢？般若兼具各種說法，以修多羅為名，其他經典也有直說，為什麼不對修多羅呢？如果說是第二時，那麼哪部經不是第二時呢？這已經像前面一樣辯駁過了。從修多羅產生方等經，用來對應褒貶《維摩經》（Vimalakirti Sutra）等教義，《維摩經》不應該在《大品般若經》（Mahaprajnaparamita Sutra）之後，這已經像前面一樣駁斥過了。 從方等經產生般若，用來對應《法華經》（Lotus Sutra），經文自己說是般若，卻強行辨別為《法華經》，曲解經文來遷就自己的意思，這是最沒有意義的。《涅槃經》（Nirvana Sutra）說：『八千聲聞在《法華經》中得到授記』，沒有說在般若中得到授記，怎麼能稱《法華經》為般若呢？這違背了經文，失去了宗旨，不成次第。 五時判教的錯誤，大概就是這樣，至於四時、三時判教，就不再費力辯駁了，南方的教相，不可以再依賴了。現在再來辯駁採用三時判教的人的觀點：十二年後直到《法華經》，都稱為無相教，如果《法華經》會歸三乘，那麼般若也應該歸於一乘。如果不是這樣，怎麼能同是無相呢？四時判教也類似。 接下來辯駁北方五時判教的觀點。如果說《提謂經》（Tividha Sutra）說的是五戒十善，這部經只是闡明五
【English Translation】 English version: If, according to this reasoning, the twelve divisions of scriptures (Dvadasanga, twelve categories of Buddhist scriptures) do not contain Buddha-nature (Buddha-dhatu), then that person incurs offense. Since it is said to possess all twelve divisions, why is Buddha-nature not explicitly stated, thus falling into the realm of offense? Could it be that possessing the twelve divisions is without fault? If it is said that the Sutras (Sutra, discourses of the Buddha) originate from the twelve divisions, and the Sutras are directed towards the teachings of non-form Prajna (Prajna, wisdom), then the Sutras encompass all forms and non-forms. All five periods (Goji, the five periods of the Buddha's teachings) can be called Sutras, so why are they exclusively directed towards non-form Prajna? The explanation is: Prajna contains the meaning of direct teaching and is also the second period, so it is used to correspond to it. If it is said that direct teaching should be Sutras, then Prajna contains metaphorical teachings, causal teachings, prediction teachings, and argumentative teachings. How can it be solely direct teaching? Prajna encompasses various teachings and is named Sutra. Other scriptures also have direct teachings, so why not direct them towards Sutras? If it is said to be the second period, then which scripture is not the second period? This has already been refuted as before. The Vaipulya Sutras (Vaipulya Sutra, expansive sutras) originate from the Sutras, used to correspond to the praising and criticizing teachings of the Vimalakirti Sutra (Vimalakirti Sutra), the Vimalakirti Sutra should not be after the Mahaprajnaparamita Sutra (Mahaprajnaparamita Sutra), this has already been refuted as before. The Prajna originates from the Vaipulya Sutras, used to correspond to the Lotus Sutra (Lotus Sutra), the scripture itself says Prajna, but it is forcibly distinguished as the Lotus Sutra, distorting the scripture to accommodate one's own meaning, which is the most meaningless. The Nirvana Sutra (Nirvana Sutra) says: 'Eight thousand Sravakas (Sravaka, disciples who hear the Buddha's teachings) received predictions in the Lotus Sutra', it does not say they received predictions in Prajna, so how can the Lotus Sutra be called Prajna? This violates the scripture, loses the purpose, and is not in order. The errors of the Five Periods classification are roughly like this. As for the Four Periods and Three Periods classifications, there is no need to argue further. The teachings of the South cannot be relied upon anymore. Now, let's refute the views of those who adopt the Three Periods classification: From twelve years after the enlightenment until the Lotus Sutra, all are called non-form teachings. If the Lotus Sutra converges the Three Vehicles, then Prajna should also converge to the One Vehicle. If it is not like this, how can they both be non-form? The Four Periods classification is similar. Next, refute the views of the Northern Five Periods classification. If it is said that the Tividha Sutra (Tividha Sutra) speaks of the Five Precepts and Ten Virtues, this scripture only elucidates the five
戒不明十善，唯是人教，則非天教。縱以此為人天教者，諸經皆明戒善，亦應是人天教耶？又彼經云：「五戒為諸佛之母，欲求佛道讀是經，欲求阿羅漢讀是經。」又云：「欲得不死地，當佩長生之符，服不死之藥，持長樂之印。」長生符者，即三乘法是。長樂印者，即泥洹道是。云何獨言是人天教耶？又云：五戒天地之根、眾靈之源，天持之和陰陽，地持之萬物生，萬物之母，萬神之父，大道之元，泥洹之本。又四事本，五陰、六衰本，四事即四大，四事本凈，五陰本凈，六衰本凈，如此等意，窮元極妙之說，云何獨是人天教耶？又提謂長者得不起法忍，三百人得信忍，二百人得須陀洹，四天王得柔順法忍，龍王得信根，阿須輪眾皆發無上正真道意，觀此得道，豈是人天教耶？複次，《釋論》結集法藏，初從波羅奈至泥洹夕，凡所說小乘法，結為三法藏；從初生至雙樹，凡說大乘，結為摩訶衍藏；奈苑之前，不預小乘攝。何者？爾時未有僧寶，故不應用《提謂》為初教也。若言《提謂》是秘密教、一音異解者，不應在顯露之初。餘四時同南家，已如前破(云云)。
次難流支半滿義。從初鹿苑三藏皆明半義，從般若已去訖至涅槃，皆明滿者，此不應然。從得道夜，常說般若，鹿苑已來，何曾不滿？如提謂時，
【現代漢語翻譯】 現代漢語譯本：如果說不明白十善戒只是人間的教導，而不是天上的教導，那麼這種說法是不對的。如果因為這個原因就認為它是人天教，那麼所有經典都明白地闡述了戒律和善行，難道也應該被認為是人天教嗎？而且那部經中說：『五戒是諸佛之母，想要尋求佛道就應該讀這部經，想要尋求阿羅漢果位也應該讀這部經。』又說：『想要得到不死之地，就應當佩戴長生之符，服用不死之藥，持有長樂之印。』這裡說的長生符，就是三乘佛法；長樂印，就是涅槃之道。怎麼能單單說它是人天教呢？又說：五戒是天地的根基、眾生的源泉，天持守它就能調和陰陽，地持守它就能生長萬物，它是萬物的母親，萬神之父親，大道的開端，涅槃的根本。還有四事（四大）的根本，五陰、六衰的根本，四事就是四大，四事本來清凈，五陰本來清凈，六衰本來清凈，像這些窮究本源、極其玄妙的說法，怎麼能單單說是人天教呢？而且提謂長者（Tivakara，人名）獲得了不起法忍，三百人獲得了信忍，二百人獲得了須陀洹果位（Sotapanna，小乘初果），四天王（Four Heavenly Kings）獲得了柔順法忍，龍王（Naga King）獲得了信根，阿須輪（Asura，意為非天）大眾都發起了無上正真道意，觀察這些得道者，難道是人天教嗎？再者，《釋論》（註釋）中結集法藏，最初從波羅奈（Varanasi，古印度城市）到涅槃之夜，凡是所說的小乘佛法，結集為三法藏；從初生到雙樹（Sal grove，佛陀涅槃之地），凡是所說的大乘佛法，結集為摩訶衍藏（Mahayana Pitaka，大乘經典）；奈苑（Mrigadava，鹿野苑）之前所說的，不包括在小乘經典中。為什麼呢？因為那時還沒有僧寶，所以不應該用《提謂經》作為最初的教法。如果說《提謂經》是秘密教、一音異解，就不應該在顯露的最初就出現。其餘四時（指其他宗派）與南家的觀點相同，已經像前面那樣駁斥過了。 其次是反駁流支（Rucika，人名）的半滿義。從最初的鹿野苑（Mrigadava，鹿野苑）開始，三藏（Tripitaka，佛教經典）都闡明了半義，從般若（Prajna，智慧）開始直到涅槃（Nirvana，寂滅），都闡明了滿義，這種說法是不對的。從得道之夜開始，佛陀就經常宣說般若，從鹿野苑開始，哪裡有不滿之處呢？比如在提謂經的時候，
【English Translation】 English version: To say that not understanding the Ten Good Precepts is only human teaching and not heavenly teaching is incorrect. If this is the reason to consider it a human-heaven teaching, then all the sutras clearly explain precepts and good deeds, should they also be considered human-heaven teachings? Moreover, that sutra says: 'The Five Precepts are the mother of all Buddhas. If you want to seek the Buddha path, you should read this sutra. If you want to seek the Arhat fruit, you should also read this sutra.' It also says: 'If you want to obtain the land of immortality, you should wear the talisman of longevity, take the medicine of immortality, and hold the seal of eternal joy.' The talisman of longevity here refers to the Three Vehicles (Triyana) of Buddhism; the seal of eternal joy refers to the path of Nirvana. How can you simply say it is a human-heaven teaching? It also says: The Five Precepts are the foundation of heaven and earth, the source of all beings. Heaven upholds them to harmonize yin and yang, earth upholds them to grow all things. They are the mother of all things, the father of all gods, the origin of the Great Path, and the root of Nirvana. Also, the root of the Four Elements (earth, water, fire, wind), the root of the Five Skandhas (form, feeling, perception, mental formations, consciousness), and the root of the Six Declines (decay of strength, decay of the senses, decay of memory, decay of intelligence, decay of merit, decay of the body). The Four Elements are originally pure, the Five Skandhas are originally pure, and the Six Declines are originally pure. How can such profound and subtle teachings that explore the origin be simply called human-heaven teachings? Furthermore, Tivakara (a person's name) obtained the Unwavering Dharma Endurance, three hundred people obtained the Endurance of Faith, two hundred people obtained the Sotapanna fruit (the first fruit of the small vehicle), the Four Heavenly Kings obtained the Gentle Dharma Endurance, the Naga King obtained the Root of Faith, and the Asura (meaning non-heaven) assembly all aroused the unsurpassed Right and True Mind of Enlightenment. Observing these who attained the path, is it a human-heaven teaching? Furthermore, in the 'Shilun' (commentary), the Dharma treasury was compiled. Initially, from Varanasi (an ancient Indian city) to the night of Nirvana, all the Small Vehicle (Hinayana) teachings that were spoken were compiled into the Three Pitakas (Tripitaka); from the initial birth to the Sal grove (the place where the Buddha entered Nirvana), all the Mahayana teachings that were spoken were compiled into the Mahayana Pitaka; what was said before Mrigadava (Deer Park) is not included in the Small Vehicle scriptures. Why? Because at that time there was no Sangha Jewel, so the 'Tivakara Sutra' should not be used as the initial teaching. If it is said that the 'Tivakara Sutra' is a secret teaching, with one sound having different interpretations, it should not appear at the very beginning of the revealed teachings. The remaining four times (referring to other sects) have the same views as the Southern School, and have already been refuted as before. Secondly, it refutes Rucika's (a person's name) meaning of half and full. From the very beginning at Mrigadava (Deer Park), the Three Pitakas (Buddhist scriptures) all clarified the meaning of half, and from Prajna (wisdom) onwards until Nirvana (extinction), they all clarified the meaning of full. This statement is incorrect. From the night of enlightenment, the Buddha constantly preached Prajna, and since Deer Park, where has there been any incompleteness? For example, at the time of the Tivakara Sutra,
無量天人得無生忍。成道六年已，說《殃掘摩羅》。《涅槃》云：「我初成道，恒沙菩薩來問是義。如汝無異。」當知鹿苑，不應純半。從般若已去諸經皆滿者，《釋論》云：「般若非秘密教，以付阿難；法華是秘密教，付諸菩薩。」若同是滿教，何得一秘一不秘？又，若皆是滿，應同會三。又，若同是滿，生、熟二蘇應同是醍醐，醍醐應同是生、熟蘇。能譬之味既差別不同，所譬之法豈並是滿(云云)？
次難四宗者，謂因緣宗，指阿毗曇六因四緣。若爾，《成論》亦明三因四緣，一切諸法皆為因緣所成，因緣語通，何獨在毗曇？又因緣宗異假名宗，故《成論》云：「見有四諦，是調心法，不能得道。」既立因緣宗，得何等道？若得小乘道，則與假名宗同，何須別立？若得大乘道，即與圓常等同，何須別立？今別以為宗，應別判一道(云云)。
次難假名宗者，指《成實論》觀三假浮虛，乃是世諦事法，非彼論宗。彼論見空得道，應用空為宗。又《釋論》明三藏中空門，無假名門，若指彼義，應用彼宗，既別立名，則非見空得道(云云)。
次難不真宗，此指《大品》十喻，為不真誑相者。龍樹彈方廣云：「取佛十喻，說一切如幻如化，無生無滅，失般若意，與外道同。」云何拾他被彈之義，立
【現代漢語翻譯】 現代漢語譯本 無量的天人證得了無生法忍（anutpattika-dharma-ksanti，對諸法不生不滅的深刻理解）。在成道六年之後，佛陀宣說了《央掘摩羅經》（Angulimaliya Sutra）。《涅槃經》（Nirvana Sutra）中說：『我最初成道時，無數的菩薩前來詢問這個道理，和你們沒有什麼不同。』由此可知，鹿野苑（Mrigadava，佛陀初轉法輪之地）的教法不應只是半字教。從《般若經》（Prajnaparamita Sutra）開始的諸經都是滿字教，《釋論》（Mahaprajnaparamita-sastra）中說：『《般若經》不是秘密教，所以交付給了阿難（Ananda）；《法華經》（Lotus Sutra）是秘密教，交付給了諸位菩薩。』如果同樣是滿字教，為什麼一個秘密一個不秘密？而且，如果都是滿字教，應該同樣會歸於三乘合一。而且，如果同樣是滿字教，生蘇、熟蘇這兩種酥油應該和醍醐一樣，醍醐應該和生蘇、熟蘇一樣。能比喻的味道既然差別不同，所比喻的佛法怎麼會都是滿字教呢？（云云） 其次是駁斥四宗的觀點，所謂的因緣宗，指的是《阿毗曇》（Abhidhamma）中六因四緣的說法。如果是這樣，《成實論》（Satyasiddhi-sastra）也闡明了三因四緣，一切諸法都是因緣所生，因緣這個詞很普遍，為什麼只在《阿毗曇》中才算數？而且因緣宗不同於假名宗，所以《成實論》中說：『見到有四聖諦（catvāri āryasatyāni），是調伏內心的方法，不能證得道果。』既然建立了因緣宗，能證得什麼樣的道果？如果證得小乘道，就和假名宗相同了，何必另外建立？如果證得大乘道，就和圓常等宗相同了，何必另外建立？現在單獨作為一個宗派，應該單獨判立一種道果。（云云） 其次是駁斥假名宗的觀點，指的是《成實論》中觀察三假（sanjna-prajnapti，世俗假名、相續假名、法假名）的虛幻不實，這只是世俗諦（samvrti-satya）的事法，不是《成實論》的宗旨。《成實論》認為見空才能得道，應該用空作為宗。而且《釋論》闡明三藏（tripiṭaka）中只有空門，沒有假名門，如果指的是這個意思，應該用空宗，既然另外立名，就不能通過見空得道。（云云） 其次是駁斥不真宗，這裡指的是《大品般若經》（Mahaprajnaparamita Sutra）中的十個比喻，是不真實虛誑的表相。龍樹菩薩（Nagarjuna）批評方廣道人說：『拿佛陀的十個比喻，說一切如幻如化，無生無滅，失去了般若的真意，和外道相同。』為什麼拾取他人被批評的觀點，來建立宗派呢？
【English Translation】 English version Limitless Devas and humans attained Anutpattika-dharma-ksanti (無生法忍, the patient acceptance of the non-arising of phenomena). Six years after his enlightenment, the Buddha preached the Angulimaliya Sutra (《央掘摩羅經》). The Nirvana Sutra (《涅槃經》) says: 'When I first attained enlightenment, countless Bodhisattvas came to ask about this meaning, no different from you.' It should be known that the teachings at Mrigadava (鹿野苑, the Deer Park where the Buddha first turned the Wheel of Dharma) should not be purely Hinayana (半字教). The sutras from the Prajnaparamita Sutra (《般若經》) onwards are all 'full' teachings. The Mahaprajnaparamita-sastra (《釋論》) says: 'The Prajnaparamita is not a secret teaching, so it was entrusted to Ananda (阿難); the Lotus Sutra (《法華經》) is a secret teaching, entrusted to the Bodhisattvas.' If they are both 'full' teachings, why is one secret and the other not? Moreover, if they are all 'full', they should all converge into the Ekayana (三乘合一). Moreover, if they are all 'full', the raw and cooked ghee (生蘇、熟蘇) should be the same as the clarified butter (醍醐), and the clarified butter should be the same as the raw and cooked ghee. Since the flavors used for comparison are different, how can the Dharmas being compared all be 'full'? (etc.) Next is the refutation of the Four Schools. The so-called Hetupratyaya School (因緣宗) refers to the six causes and four conditions in the Abhidhamma (《阿毗曇》). If so, the Tattvasiddhi-sastra (《成實論》) also clarifies the three causes and four conditions, that all dharmas are produced by causes and conditions. The term 'causes and conditions' is universal, why is it only counted in the Abhidhamma? Moreover, the Hetupratyaya School is different from the Prajnapti School (假名宗), so the Tattvasiddhi-sastra says: 'Seeing the Four Noble Truths (catvāri āryasatyāni) is a method for taming the mind, but cannot attain the Path.' Since the Hetupratyaya School is established, what kind of Path can be attained? If the Hinayana Path is attained, it is the same as the Prajnapti School, why establish it separately? If the Mahayana Path is attained, it is the same as the Round and Constant School (圓常宗), why establish it separately? Now that it is established as a separate school, a separate Path should be judged and established. (etc.) Next is the refutation of the Prajnapti School, which refers to the Tattvasiddhi-sastra's observation of the emptiness of the three prajnaptis (sanjna-prajnapti, 世俗假名、相續假名、法假名), which are merely phenomena of conventional truth (samvrti-satya), not the doctrine of that treatise. The Tattvasiddhi-sastra believes that enlightenment is attained by seeing emptiness, so emptiness should be used as the doctrine. Moreover, the Mahaprajnaparamita-sastra clarifies that among the Tripitaka (tripiṭaka), there is only the 'gate of emptiness', not the 'gate of prajnapti'. If this meaning is referred to, the 'emptiness school' should be used. Since a separate name is established, enlightenment cannot be attained through seeing emptiness. (etc.) Next is the refutation of the 'Untrue School', which refers to the ten similes in the Mahaprajnaparamita Sutra (《大品般若經》), which are untrue and deceptive appearances. Nagarjuna (龍樹菩薩) criticized the Vaipulya (方廣) practitioners, saying: 'Taking the Buddha's ten similes and saying that everything is like illusion and transformation, without arising or ceasing, loses the true meaning of Prajna and is the same as the heretics.' Why pick up the criticized views of others to establish a school?
不真經？若謂文明幻化，不辨佛性常住為不真者，此則不然。經明佛性常住，已如前說，何但此經明幻化耶？《華嚴》亦云：「如化忍、如夢忍。」「心如工幻師」等，種種譬喻。《涅槃》亦云：「諸法如幻化，佛于中不著」，絓是諸經皆明幻化，亦應是不真宗。若諸經幻化，非不真宗，何獨《大品》苦為誑相？
又難常宗指于《涅槃》，《涅槃》之經何但明常，亦明非常、非無常，能常、能無常雙用，具足八術，云何單取常用為宗？何不取無常用為宗？單輪只翼，不能飛運(云云)。
彼云誑相不真宗即是通教，常宗只是真宗，即是通宗者，宗則通真、不真，不真何意沒宗而用教？真宗何意無教而立宗？宗若無教，何得知真？真宗若沒宗有教，則同名通教。若俱沒教留宗，則同名通宗。若俱安教，則同名通宗教。若留不真真，則名通不真宗。教通真宗，教通不真宗，可為三乘通修，通真宗亦應三乘通修也。若言此通是融通之通者，通教亦是通真之真也。此則兩名混同，義無別也。彼引《楞伽經》云：「說通教童蒙，宗通教菩薩」，故以真宗為通宗也。若爾，是則因緣、假名不真，皆是童蒙，不應悉立宗也。覆卻並決，四宗名義，甚不便也。
次難五宗者，難四宗如前。若言《華嚴》為法界宗，異
【現代漢語翻譯】 不真宗？如果說因為文明是虛幻變化，而不辨別佛性常住是不真實的，這是不對的。經典明白地說明佛性是常住的，這已經像前面說的那樣了，為什麼只有《大品般若經》說明虛幻變化呢？《華嚴經》也說：『如幻化忍、如夢忍』，『心如工幻師』等等，有種種譬喻。《涅槃經》也說：『諸法如幻化，佛于中不著』，幾乎所有的經典都說明虛幻變化，也應該是『不真宗』。如果諸經的幻化，不是『不真宗』，為什麼唯獨《大品般若經》要苦苦地認為是虛誑之相呢？ 又有人認為『常宗』是指《涅槃經》，《涅槃經》怎麼只是說明『常』呢？也說明『非常』、『非無常』，能『常』、能『無常』雙重運用，具足八種法術，為什麼只取『常』用作為宗旨呢？為什麼不取『無常』用作為宗旨呢？單單一個輪子、一隻翅膀，不能飛行運轉（等等）。 他們說虛誑之相的『不真宗』就是通教，『常宗』只是真宗，也就是通宗。宗如果是通真、不真，『不真』是什麼意思？捨棄宗旨而用教義？『真宗』是什麼意思？沒有教義而建立宗旨？宗旨如果沒有教義，怎麼能得知『真』？『真宗』如果捨棄宗旨而有教義，那就同樣名為通教。如果都捨棄教義而保留宗旨，那就同樣名為通宗。如果都安立教義，那就同樣名為通宗教。如果保留『不真』和『真』，那就名為通『不真宗』。教義通『真宗』，教義通『不真宗』，可以作為三乘共同修習，通『真宗』也應該三乘共同修習啊。如果說這個『通』是融通的『通』，那麼通教也是通『真』的『真』啊。這樣兩個名稱混同，意義沒有區別。他們引用《楞伽經》說：『說通教童蒙，宗通教菩薩』，所以用『真宗』作為通宗。如果這樣，那麼因緣、假名不真，都是童蒙，不應該全部立為宗旨。推翻並決斷，四宗的名義，很不方便啊。 其次是責難五宗，責難四宗如前。如果說《華嚴經》是法界宗，不同。
【English Translation】 Is it the 'Untrue' doctrine? If you say that because civilization is illusory and changing, not distinguishing the permanence of Buddha-nature is untrue, then this is not right. The sutras clearly state that Buddha-nature is permanent, as has been said before. Why does only the Mahaprajnaparamita Sutra (大品般若經) explain illusion and change? The Avatamsaka Sutra (華嚴經) also says: 'Like the forbearance of illusion, like the forbearance of dreams,' 'The mind is like an illusionist,' and so on, with various metaphors. The Nirvana Sutra (涅槃經) also says: 'All dharmas are like illusions, the Buddha is not attached to them.' Almost all sutras explain illusion and change, so they should also be the 'Untrue' doctrine. If the illusions in the sutras are not the 'Untrue' doctrine, why should the Mahaprajnaparamita Sutra be considered a false appearance? Furthermore, some people think that the 'Permanent' doctrine refers to the Nirvana Sutra. How does the Nirvana Sutra only explain 'Permanence'? It also explains 'Impermanence' and 'Neither Permanent nor Impermanent,' being able to use both 'Permanent' and 'Impermanent,' possessing all eight arts. Why only take 'Permanent' as the doctrine? Why not take 'Impermanent' as the doctrine? A single wheel or a single wing cannot fly and operate (etc.). They say that the 'Untrue' doctrine of false appearances is the Common Teaching, and the 'Permanent' doctrine is only the True Doctrine, which is the Common Doctrine. If the doctrine is common to both True and Untrue, what does 'Untrue' mean? Abandoning the doctrine and using the teachings? What does 'True Doctrine' mean? Establishing a doctrine without teachings? If the doctrine has no teachings, how can one know 'Truth'? If the 'True Doctrine' abandons the doctrine and has teachings, then it is also called the Common Teaching. If both abandon the teachings and retain the doctrine, then it is also called the Common Doctrine. If both establish teachings, then it is also called the Common Teaching and Doctrine. If 'Untrue' and 'True' are retained, then it is called the Common 'Untrue Doctrine'. The teachings are common to the 'True Doctrine', and the teachings are common to the 'Untrue Doctrine', which can be practiced by the Three Vehicles (三乘). The Common 'True Doctrine' should also be practiced by the Three Vehicles. If you say that this 'Common' is the 'Common' of harmonization, then the Common Teaching is also the 'True' of the Common Truth. Thus, the two names are confused, and there is no difference in meaning. They quote the Lankavatara Sutra (楞伽經) saying: 'Speaking of the Common Teaching for the ignorant, the Doctrine of the Common Teaching for Bodhisattvas,' so they use the 'True Doctrine' as the Common Doctrine. If so, then conditions and false names are untrue, and all are ignorant, so they should not all be established as doctrines. Overturning and deciding, the names and meanings of the Four Doctrines are very inconvenient. Next is the criticism of the Five Doctrines, criticizing the Four Doctrines as before. If you say that the Avatamsaka Sutra is the Dharma Realm Doctrine, it is different.
《大涅槃》，《涅槃》非法界，但名常宗。《大經》云：「大般涅槃是諸佛法界」，若為劣謝《華嚴》耶？若常非法界，法界非常，法界非常應有生滅，常非法界攝法不盡，此皆不可然也。《大品》云：「不見一法出法性外」者，法性即是法界。又云：「一切法趣色，是趣不過」，豈非法界之說？而獨言華嚴是法界，異於《涅槃》、《大品》耶？
次難六宗者，四宗如前難。今問：真、常兩宗，真、常若同，何故開兩？真、常若異，俱非妙法。何者？真若非常，真則生滅；常若非真，常則虛偽。又真若非常，與前三宗何異？若常非真，即有破壞法。
次難圓宗，若言《大集》染凈圓融，異於《涅槃》、《華嚴》者，此亦不然。《大品》云：「即色是空，非色滅空。」《釋論》解云：「色是生死，空是涅槃，生死際，涅槃際，一而無二。」此豈非染凈俱融？又云：「一切趣色慾，趣瞋、趣癡、諸見等。」豈非俱融之相。《凈名》云：「一切塵勞是如來種。不斷癡愛，起諸明脫，行於非道，通達佛道」，此圓融何異《大集》(云云)。
此六宗五宗皆倚傍四宗而開，但四宗無文，或言出《頂王經》，經云：「初說因緣諸法空，次教諸子一乘常住法。」諸法空者，不應是假名宗也。一乘常住者，不應是通
【現代漢語翻譯】 現代漢語譯本 《大涅槃經》認為《涅槃經》所說的並非法界，而只是名為『常宗』。《大經》中說：『大般涅槃是諸佛的法界』，如果這樣，難道《涅槃經》比《華嚴經》低劣嗎？如果『常』不是法界，法界不是『常』，法界不是『常』就應該有生滅，『常』不是法界就不能涵蓋一切法，這些都是不合理的。《大品般若經》中說：『不見有一法超出法性之外』，這裡的法性就是法界。又說：『一切法趨向於色，是無法超越的』，這難道不是法界之說嗎？為什麼單單說《華嚴經》是法界，而不同於《涅槃經》、《大品般若經》呢？
其次是詰難六宗的觀點，其中四宗的錯誤如前所述。現在要問的是：『真宗』和『常宗』，如果『真』和『常』相同，為什麼還要分為兩個宗派？如果『真』和『常』不同，那麼兩者都不是妙法。為什麼呢？如果『真』不是『常』，那麼『真』就會有生滅；如果『常』不是『真』，那麼『常』就是虛假的。而且，如果『真』不是『常』，那麼和前面的三宗有什麼區別？如果『常』不是『真』，那麼就會有破壞法的情況。
再次是詰難圓宗，如果說《大集經》所說的染凈圓融，不同於《涅槃經》、《華嚴經》，這也是不對的。《大品般若經》中說：『即色是空，不是色滅了才是空。』《釋論》解釋說：『色是生死，空是涅槃，生死之際，涅槃之際，是一而無二的。』這難道不是染凈俱融嗎？又說：『一切趨向于**（此處原文缺失），趨向于嗔恨、趨向于愚癡、各種見解等等。』這難道不是俱融的相嗎？《維摩詰經》中說：『一切塵勞都是如來的種子。不斷除癡愛，就能生起明脫，行於非道，就能通達佛道』，這種圓融和《大集經》有什麼不同呢？
這六宗中的五宗都是依傍四宗而建立的，但是四宗沒有明確的經典依據，或者說是出自《頂王經》。經中說：『最初說因緣諸法空，其次教導諸子一乘常住法。』所說的諸法空，不應該是假名宗的觀點。一乘常住，不應該是通宗的觀點。
【English Translation】 English version The Mahaparinirvana Sutra considers that what the Nirvana Sutra speaks of is not the Dharmadhatu (Dharmadhatu: the realm of all phenomena), but is merely named 'Eternal School'. The Great Sutra says: 'The Great Parinirvana is the Dharmadhatu of all Buddhas.' If so, is the Nirvana Sutra inferior to the Avatamsaka Sutra? If 'Eternal' is not the Dharmadhatu, and the Dharmadhatu is not 'Eternal', then the Dharmadhatu, being not 'Eternal', should have arising and ceasing. If 'Eternal' is not the Dharmadhatu, it cannot encompass all dharmas (dharmas: phenomena, teachings), all of which are unreasonable. The Mahaprajnaparamita Sutra says: 'One cannot see a single dharma outside of the Dharmata (Dharmata: the nature of reality).' Dharmata is the Dharmadhatu. It also says: 'All dharmas tend towards form, and cannot surpass it.' Is this not a teaching of the Dharmadhatu? Why then say only the Avatamsaka Sutra is the Dharmadhatu, and differ from the Nirvana Sutra and the Mahaprajnaparamita Sutra?
Secondly, refuting the six schools, the errors of the four schools are as previously stated. Now I ask: the 'True School' and the 'Eternal School', if 'True' and 'Eternal' are the same, why are they divided into two schools? If 'True' and 'Eternal' are different, then neither is a wonderful dharma. Why? If 'True' is not 'Eternal', then 'True' will have arising and ceasing; if 'Eternal' is not 'True', then 'Eternal' is false. Moreover, if 'True' is not 'Eternal', how is it different from the previous three schools? If 'Eternal' is not 'True', then there will be a case of destroying the dharma.
Again, refuting the Complete School, if it is said that the defilement and purity are perfectly integrated in the Mahasamghata Sutra, which is different from the Nirvana Sutra and the Avatamsaka Sutra, this is also incorrect. The Mahaprajnaparamita Sutra says: 'Form is emptiness, not that emptiness exists only after form ceases.' The Shastra explains: 'Form is birth and death, emptiness is Nirvana, the boundary of birth and death, the boundary of Nirvana, are one and not two.' Is this not the perfect integration of defilement and purity? It also says: 'Everything tends towards ** (missing in the original text), tends towards anger, tends towards delusion, various views, etc.' Is this not the aspect of perfect integration? The Vimalakirti Sutra says: 'All defilements are the seeds of the Tathagata. Without cutting off ignorance and love, one can generate enlightenment and liberation, walking on the non-path, one can penetrate the Buddha-path.' How is this perfect integration different from the Mahasamghata Sutra?
These five of the six schools are all based on the four schools, but the four schools have no clear scriptural basis, or are said to come from the Crowning King Sutra. The sutra says: 'First, it speaks of the emptiness of all dharmas based on conditions, then it teaches the children the One Vehicle of eternal abiding dharma.' The emptiness of all dharmas should not be the view of the Provisional Name School. The One Vehicle of eternal abiding should not be the view of the Common School.
教誑相也。或言經不度也。四宗既爾，五宗、六宗約四開立，皆難信用也。
次難有相無相大乘教者，相無相不應單說。何者？本約真論俗，還約俗論真，一切智人以無為法而有差別。《華嚴》雖論十地，何曾不約法身？《楞伽》、《思益》雖復論空，何曾不說無生忍？若純用有相，相則無體，教何所詮？亦不得道。若純用無相，無相真寂，絕言離相，言語道斷，心行處滅，則非復是教，云何可說？若言是教，教即是相，何謂無相？《大品》須菩提問云：若諸法畢竟無所有，云何說有一地乃至十地？佛答云：以諸法畢竟無所有故，則有菩薩初地至十地，若諸法有決定性者，則無一地乃至十地。故知二種大乘，別說乖經(云云)。
次難一音教者，但言一大乘無三差別者，只是實智，不見權智。若但大乘者，《法華》何故云：「我若贊佛乘，眾生沒在苦，破法不信故，墜於三惡道，尋時思方便，諸佛皆歡喜。」故知非獨一大乘教。若純是一乘，亦應純長者身，既有垢衣之體，亦有大小教異，那得混判一音，失於方便？若言佛常說一乘，眾生見三者，此則眾生能化，佛是所化。佛既是能化，應能說三乘，何得用一乘？若言《法華》純一，可爾。《華嚴》五天往反，亦為鈍根菩薩開別方便，況余經耶？故知一音
【現代漢語翻譯】 現代漢語譯本： 這是對教義的欺騙。或者說經典不能普度眾生。四宗的觀點既然如此，五宗、六宗通過對四宗的開立而建立，都難以令人信服。
其次，對有相無相大乘教義的質疑是，有相和無相不應該單獨來說。為什麼呢？本來是依據真諦來談論俗諦，又依據俗諦來談論真諦，一切智者以無為法而有差別。《華嚴經》雖然論述十地（菩薩修行的十個階段），何曾不依據法身（佛的真身）？《楞伽經》、《思益經》雖然論述空性，何曾不說無生忍（對空性深刻理解而產生的忍耐力）？如果純粹使用有相，相就沒有本體，教義要詮釋什麼呢？也不能得道。如果純粹使用無相，無相是真正的寂靜，斷絕言語，遠離表相，言語的道路斷絕，心識的活動止滅，那就不是教義了，怎麼能說呢？如果說是教義，教義就是相，怎麼說是無相呢？《大品般若經》中，須菩提（佛陀的弟子）問道：如果一切法畢竟空無所有，怎麼說有一地乃至十地？佛陀回答說：因為一切法畢竟空無所有，所以有菩薩的初地到十地；如果一切法有決定不變的性質，就沒有一地乃至十地。所以知道兩種大乘，分別來說就違背了經典。
其次，對一音教義的質疑是，只說一大乘而沒有三種差別，這只是實智（根本智），沒有看到權智（方便智）。如果只有大乘，《法華經》為什麼說：『我若贊佛乘，眾生沒在苦，破法不信故，墜於三惡道，尋時思方便，諸佛皆歡喜。』所以知道並非只有一大乘教義。如果純粹是一乘，也應該純粹是長者身（指佛的應化身），既然有垢衣之體（指凡夫之身），也有大小教義的差異，怎麼能混淆判斷為一音，而失去方便呢？如果說佛常說一乘，眾生看到的是三乘，那麼就是眾生能教化佛，佛是被教化的。佛既然是能教化的，就應該能說三乘，怎麼只用一乘呢？如果說《法華經》純粹是一乘，還可以。《華嚴經》五天往返（指善財童子參訪五十三位善知識），也是為鈍根菩薩開示不同的方便法門，更何況其他經典呢？所以知道一音（的說法是不對的）。
【English Translation】 English version: This is deceiving about the teachings. Or it could be said that the scriptures cannot universally deliver beings. Since the views of the Four Schools are like this, the Five and Six Schools, established by elaborating on the Four Schools, are all difficult to believe.
Secondly, the challenge to the Mahayana teachings of existence and non-existence is that existence and non-existence should not be spoken of separately. Why? Originally, the truth is discussed based on conventional truth, and conventional truth is discussed based on the truth. The All-Knowing One differentiates the unconditioned dharmas. Although the Avatamsaka Sutra discusses the Ten Bhumis (ten stages of a Bodhisattva's practice), when does it not rely on the Dharmakaya (Buddha's true body)? Although the Lankavatara Sutra and Vimalakirti Nirdesa Sutra discuss emptiness, when do they not speak of Anutpattika-dharma-kshanti (the patience born from the profound understanding of emptiness)? If purely using existence, existence has no substance, what does the teaching explain? Nor can one attain the Way. If purely using non-existence, non-existence is true tranquility, cutting off words, separating from appearances, the path of language is cut off, the activity of the mind ceases, then it is no longer a teaching, how can it be spoken of? If it is said to be a teaching, the teaching is existence, how is it non-existence? In the Perfection of Wisdom Sutra, Subhuti (Buddha's disciple) asked: If all dharmas are ultimately empty and without anything, how can it be said that there is one Bhumi up to ten Bhumis? The Buddha answered: Because all dharmas are ultimately empty and without anything, therefore there are Bodhisattvas from the first Bhumi to the tenth Bhumi; if all dharmas have a definite and unchanging nature, then there is no one Bhumi up to ten Bhumis. Therefore, it is known that the two kinds of Mahayana, speaking separately, contradict the scriptures.
Thirdly, the challenge to the One Vehicle teaching is that only saying there is one Great Vehicle without three differences is only the wisdom of reality (fundamental wisdom), not seeing the wisdom of expediency (skillful means). If there is only the Great Vehicle, why does the Lotus Sutra say: 'If I only praise the Buddha Vehicle, beings are immersed in suffering, because they break the Dharma and do not believe, they fall into the three evil paths, then I think of expedient means, all Buddhas are pleased.' Therefore, it is known that it is not only the teaching of the One Great Vehicle. If it is purely the One Vehicle, it should also be purely the body of an elder (referring to the manifested body of the Buddha). Since there is the body of soiled clothes (referring to the body of an ordinary person), there are also differences in the teachings of the small and large vehicles, how can one confuse and judge it as one sound, losing the expedient means? If it is said that the Buddha always speaks of the One Vehicle, and beings see the Three Vehicles, then it is beings who can transform the Buddha, and the Buddha is being transformed. Since the Buddha is the one who can transform, he should be able to speak of the Three Vehicles, why only use the One Vehicle? If it is said that the Lotus Sutra is purely the One Vehicle, that is acceptable. The Avatamsaka Sutra, with the back-and-forth journeys of Sudhana (referring to Sudhana's pilgrimage to fifty-three good advisors), also opens up different expedient methods for Bodhisattvas of dull faculties, let alone other scriptures? Therefore, it is known that the One Vehicle (statement is incorrect).
之教，但有一大車，無有僕從方便侍衛，但有智慧波羅蜜，無方便波羅蜜(云云)。
○四研詳去取者，覈實故言研，核權故言詳，適法相故言去取。
若五時明教，得五味方便之文，而失一道真實之意。雖得其文，配對失旨，其文通用，其對宜休。
若言十二年前明有相教，此得小乘一門而失三門。何者？三藏有四門得道，或見有得道，如阿毗曇；或見空得道，如成實；或見亦有亦空得道，如昆勒；或見非空非有得道，如車匿。故知泥洹真法寶，眾生各以種種門入，若欲舉一標四，應總言三藏，若欲廣明，備立四種，何意偏存有相，失沒三耶？疑誤後生，空有成諍。若三藏中菩薩，須廣學四門，通諸方便，后得佛時，名正遍知。若但標有相之教，唯得見有得道一門聲聞，全失三門，入泥洹路，則于小乘義闕。若但有相，只偏知一門，不解三門，非正遍知，于菩薩義闕。其闕則眾，故須棄；其得則寡，唯存一。
若十二年後明無相，無相者，此得共般若，失不共般若。共般若有四門：如幻如化即有門，幻化即無是空門，幻化有而不有是亦空亦有門，雙非幻化即非空非有門。若言般若無相者，只得共般若一空門，全失三門，亦失七門。尚不是因中正遍知，況果上正遍知。其失則去，其得則取(
【現代漢語翻譯】 現代漢語譯本： 這種教法，就像只有一大車，卻沒有僕人侍從提供便利，只有智慧波羅蜜（Prajna-paramita，智慧到彼岸），卻沒有方便波羅蜜（Upaya-paramita，善巧方便到彼岸）。 研詳去取，是指覈實內容所以說『研』，衡量權宜所以說『詳』，適合佛法實相所以說『去取』。 如果五時明教，得到了五味方便的文字，卻失去了唯一真實的意義。即使得到了文字，配對也失去了宗旨，那些文字可以通用，但那種配對應該停止。 如果說十二年前闡明有相教，這隻得到了小乘的一門，卻失去了三門。為什麼呢？三藏（Tripitaka，佛教經典總稱）有四門可以得道，或者見有而得道，如《阿毗曇》（Abhidhamma，論藏）；或者見空而得道，如《成實論》（Satyasiddhi Shastra）；或者見亦有亦空而得道，如《昆勒論》（Kunala）；或者見非空非有而得道，如車匿（Channa，佛陀的侍者）。所以要知道涅槃（Nirvana，寂滅）的真正法寶，眾生各自通過種種法門進入。如果要舉一例而概括四種，應該總說三藏；如果要廣泛闡明，就應該完備地建立四種。為什麼偏偏只保留有相，而遺失其他三種呢？這樣會疑惑誤導後來的學人，使空有之間產生爭論。如果三藏中的菩薩，需要廣泛學習四門，通達各種方便法門，將來成佛時，才能被稱為正遍知（Samyaksambuddha，如實遍知一切法的佛陀）。如果只標榜有相的教法，只能得到見有而得道這一門聲聞（Sravaka，聽聞佛法而證悟者），完全失去了其他三門進入涅槃的道路，這在小乘的意義上是有缺失的。如果只有有相，只偏頗地瞭解一門，不瞭解其他三門，就不是正遍知，這在菩薩的意義上是有缺失的。這種缺失很多，所以應該捨棄；所得很少，只保留一種。 如果十二年後闡明無相，所謂無相，這隻得到了共般若，失去了不共般若。共般若有四門：如幻如化即是有門，幻化即無是空門，幻化有而不有是亦空亦有門，雙非幻化即非空非有門。如果說般若（Prajna，智慧）無相，就只得到了共般若的一空門，完全失去了其他三門，也失去了七門。這尚且不是因地上的正遍知，更何況是果地上的正遍知。這種缺失應該捨棄，所得應該保留。
【English Translation】 English version: This teaching is like having only a large cart, without servants to provide convenience and attendance, having only Prajna-paramita (Perfection of Wisdom), without Upaya-paramita (Perfection of Skillful Means). 『Examining in detail and accepting or rejecting』 means verifying the content, hence 『examining』; weighing what is expedient, hence 『detailing』; and conforming to the true nature of Dharma, hence 『accepting or rejecting.』 If the Five Periods of Teaching obtain the words of the Five Flavors of Expedient Means, but lose the one true meaning, even if they obtain the words, the pairing loses the purpose. Those words can be used generally, but that pairing should cease. If it is said that the teaching of characteristics was clarified twelve years ago, this only obtains one gate of the Hinayana (Small Vehicle), but loses three gates. Why? The Tripitaka (Three Baskets of Buddhist scriptures) has four gates to attain the Way: either attaining the Way by seeing existence, such as the Abhidhamma (Scholastic Treatises); or attaining the Way by seeing emptiness, such as the Satyasiddhi Shastra (Treatise on the Establishment of Truth); or attaining the Way by seeing both existence and emptiness, such as the Kunala; or attaining the Way by seeing neither emptiness nor existence, such as Channa (Buddha's attendant). Therefore, know that the true Dharma treasure of Nirvana (Cessation of Suffering) is entered by beings through various gates. If one wants to cite one example to encompass four, one should generally speak of the Tripitaka; if one wants to explain broadly, one should completely establish the four types. Why preserve only the teaching of characteristics, losing the other three? This will confuse and mislead later learners, causing disputes between emptiness and existence. If the Bodhisattvas (Enlightenment beings) in the Tripitaka need to broadly study the four gates, mastering all skillful means, then when they attain Buddhahood, they are called Samyaksambuddha (Perfectly Enlightened Buddha). If only the teaching of characteristics is emphasized, only the Sravaka (Hearer) who attains the Way by seeing existence is obtained, completely losing the other three gates to enter the path of Nirvana, which is deficient in the meaning of the Hinayana. If there is only existence, only one gate is known partially, and the other three gates are not understood, then it is not Samyaksambuddha, which is deficient in the meaning of the Bodhisattva. The deficiencies are many, so they must be discarded; the gains are few, only one is preserved. If non-characteristics are clarified after twelve years, the so-called non-characteristics only obtain the common Prajna (Wisdom), losing the uncommon Prajna. The common Prajna has four gates: like illusion and transformation is the gate of existence; illusion and transformation is non-existence is the gate of emptiness; illusion and transformation exist but do not exist is the gate of both emptiness and existence; and neither illusion nor transformation is the gate of neither emptiness nor existence. If it is said that Prajna is without characteristics, then only one gate of emptiness of the common Prajna is obtained, completely losing the other three gates, and also losing the seven gates. This is not yet Samyaksambuddha in the causal stage, let alone Samyaksambuddha in the fruition stage. This loss should be discarded, and the gain should be retained.
云云)。
若言第三時，抑挫聲聞褒揚菩薩，此得斥小一種聲聞，全失七種聲聞；得顯大一意，全不得折挫諸偏菩薩，褒揚極圓菩薩；亦不得折挫諸權菩薩，褒揚于實菩薩。又不識偏、圓、權、實四門，所得處少，不得處多。
若言第四時同歸之教，唯得萬善同歸一乘之名，不得萬善同歸一乘之所。所者，即佛性。同歸常住等也。只得會三歸一，不得會五歸一，不得會七歸一；唯得歸於一，不得歸佛性常住，有如此等失(云云)。
第五時，若依二諦論常住，則非常住；若不依二諦，無所間然。彼雖明常，全失非常非無常，雙用常無常，唯得四術之一，永失七術，復不得其正體(云云)。
四時教，三時教，無文可依，無實可據，進退無所可取(云云)。
北地五時亦無文據，又失實意，其間去取，類前可知。半滿教得實意，失方便意。四宗教失五味方便意，又失實意。五宗、六宗例如此。二種大乘教，權實乖離，父母乖離，導師云何得生？權若離實，無實相印，是魔所說。實若離權，不可說示。一音教得實失權，鰥夫寡婦，不成生活，永無子孫。
眾家解教，種種不同，皆是當世之師，各各自謂有于深致。時既流播，義亦添雜，晚賢情執，茍諍紛紜，所以上來研難，次論去取
【現代漢語翻譯】 現代漢語譯本： 如果說第三時教，抑制聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）而褒揚菩薩（Bodhisattva，為利益眾生而發願成佛的修行者），這樣就只能抑制一種聲聞，完全失去了七種聲聞的意義；只能顯揚一種大乘的意旨，完全不能折服那些偏頗的菩薩，褒揚那些達到極圓滿境界的菩薩；也不能折服那些權巧方便的菩薩，褒揚那些真實究竟的菩薩。又不認識偏、圓、權、實這四門，所得甚少，失去的甚多。 如果說第四時教是同歸之教，也只能得到萬善同歸一乘（Ekāyana，唯一佛乘）的名稱，而不能得到萬善同歸一乘的實質。這實質，就是佛性（Buddhatā）。同歸于常住等等。只能會通三乘歸於一乘，不能會通五乘歸於一乘，不能會通七乘歸於一乘；只能歸於一，不能歸於佛性常住，有如此等等的缺失。 第五時教，如果依據二諦（Dve Satya，勝義諦和世俗諦）來論述常住，那就不是真正的常住；如果不依據二諦，那就沒有什麼可以辯駁的。他們雖然闡明了常，卻完全失去了非常非無常的道理，不能同時運用常與無常，只能得到四種法術中的一種，永遠失去了七種法術，而且不能得到其正體。 四時教、三時教，沒有經典可以依據，沒有事實可以憑藉，進退兩難，無所適從。 北方地區的五時教也沒有經典依據，又失去了真實的意義，其中的取捨，可以參照前面所說的來理解。半滿教得到了真實的意義，卻失去了方便的意義。四宗教失去了五味方便的意義，又失去了真實的意義。五宗、六宗的情況也類似這樣。兩種大乘教，權巧和真實相互乖離，如同父母分離，導師又怎麼能夠產生呢？權巧如果離開真實，就沒有實相印（實相的印證），那就是魔所說的。真實如果離開權巧，就無法宣說和開示。一音教得到了真實卻失去了權巧，如同鰥夫寡婦，不能成家立業，永遠沒有子孫。 各家對教義的解釋，種種不同，都是當世的老師，各自認為自己有深刻的見解。隨著時間的流逝，義理也變得雜亂，後世的學者執著于自己的觀點，爭論不休，所以上面進行了研討和辨析，接下來討論取捨的問題。
【English Translation】 English version: If one speaks of the Third Period, suppressing the Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) and praising the Bodhisattvas (those who aspire to Buddhahood for the benefit of all beings), this only suppresses one type of Śrāvaka, completely losing the meaning of the seven types of Śrāvakas; it only reveals one intent of the Mahāyāna (Great Vehicle), completely failing to subdue those biased Bodhisattvas and praise those Bodhisattvas who have reached the state of perfect completeness; nor can it subdue those expedient Bodhisattvas and praise those Bodhisattvas who are truly ultimate. Furthermore, it does not recognize the four gates of biased, complete, expedient, and ultimate, gaining little and losing much. If one speaks of the Fourth Period as the teaching of common return, one only obtains the name of the myriad virtues returning to the One Vehicle (Ekāyana, the One Buddha Vehicle), but not the substance of the myriad virtues returning to the One Vehicle. This substance is Buddhahood (Buddhatā). Returning to permanence, etc. One can only understand the three vehicles returning to one, but not the five vehicles returning to one, nor the seven vehicles returning to one; one can only return to the one, but not return to the permanent nature of Buddhahood, with such shortcomings, etc. In the Fifth Period, if one discusses permanence based on the Two Truths (Dve Satya, the ultimate truth and the conventional truth), then it is not truly permanent; if one does not rely on the Two Truths, then there is nothing to argue about. Although they clarify permanence, they completely lose the principle of neither permanent nor impermanent, failing to simultaneously employ permanence and impermanence, only obtaining one of the four arts, forever losing the seven arts, and failing to obtain its true essence. The teachings of the Four Periods and the Three Periods have no sutras to rely on, no facts to depend on, making it difficult to advance or retreat, with nothing to take hold of. The Five Periods teaching of the Northern Region also has no scriptural basis and loses the true meaning. The choices and rejections within it can be understood by referring to what was said earlier. The Half and Full teaching obtains the true meaning but loses the expedient meaning. The Four Schools lose the expedient meaning of the five flavors and also lose the true meaning. The situations of the Five Schools and Six Schools are similar. In the two types of Mahāyāna teachings, expediency and truth are mutually divergent, like parents separated, how can a guide be born? If expediency is separated from truth, there is no seal of reality (the confirmation of true reality), which is what the demons say. If truth is separated from expediency, it cannot be spoken or shown. The One Sound teaching obtains truth but loses expediency, like widowers and widows, unable to establish a life, with no descendants forever. The various interpretations of the teachings by different schools are all different, and they are all teachers of the present age, each claiming to have profound insights. As time passes, the meanings also become mixed, and later scholars are attached to their own views, arguing endlessly. Therefore, the above has conducted research and analysis, and next, we will discuss the issues of selection and rejection.
，略知大意(云云)。
若除其病，如上所說，若不除法，用之則異。云何用異？有相則具用四門；無相則用共不共八門。褒貶則用貶小褒大，貶偏褒圓，貶權褒實。同歸則用同歸一乘，常住佛性，究竟圓趣。常住則用非常、非無常，雙用常無常，二鳥俱游，八術具足。用五味則次第如文，在下當說。用提謂波利，亦不止是人天之乘。用半滿則有五句：滿、開滿立半、破半明滿、帶半明滿、廢半明滿。用因緣、假名，則為三藏兩門耳。用誑相，是通教一門耳。用真只是常，常只是真。法界不獨在《華嚴》；圓宗不偏指《大集》。用有相無相者，約有相明無相，約無相明有相，二不相離。用一音者，有慧方便解，有方便慧解。設取其名，用義永異(云云)。
○五、判教相者，即為六：一、舉大綱。二、引三文證。三、五味半滿相成。四、明合不合。五、通別料簡。六、增數明教。
一、大綱三種：一、頓。二、漸。三、不定。此三名同舊，義異也(云云)。今釋此三教各作二解：一、約教門解。二、約觀門解。教門為信行人，又成聞義；觀門為法行人，又成慧義。聞慧具足，如人有目，日光明照，見種種色，具如《釋論》偈(云云)。
先約教者，若《華嚴》七處八會之說，譬如「日出先照
【現代漢語翻譯】 略知大意(云云)。
若要去除眾生的病，就像上面所說的，如果不是爲了去除病，那麼運用佛法的方式就會有所不同。如何不同呢？如果是有相的法，就全面運用四門；如果是無相的法，就運用共與不共的八門。如果是褒貶，就貶小褒大，貶偏褒圓，貶權褒實。如果是同歸，就運用同歸一乘（Ekayana，唯一佛乘），常住佛性（Buddha-nature，所有眾生皆具的成佛可能性），最終達到圓滿的境界。如果是常住，就運用非常、非無常，同時運用常與無常，就像兩隻鳥一起飛翔，八種法術都具備。運用五味（五時教判）的譬喻，就按照經文的次第，在後面會詳細說明。運用提謂波利（Trapusa and Bhallika，最早皈依佛陀的兩位商人）的故事，也不僅僅是人天乘（教導人類和天人的法門）。運用半滿的譬喻，有五種情況：滿、開滿立半、破半明滿、帶半明滿、廢半明滿。運用因緣（hetu-pratyaya，事物生起的原因和條件）、假名（prajñapti，為事物安立的名稱），就只是三藏（Tripitaka，佛教經、律、論三部分）的兩扇門而已。運用誑相，只是通教（通於三乘的教法）的一扇門而已。運用真理只是常，常只是真理。法界（Dharmadhatu，一切法的總稱）不只在《華嚴經》（Avatamsaka Sutra）中；圓宗（圓教，最圓滿的教法）也不僅僅指《大集經》（Mahasamgraha Sutra）。運用有相無相，就是依有相來闡明無相，依無相來闡明有相，兩者不可分離。運用一音說法，有慧方便的理解，也有方便慧的理解。即使取了相同的名稱，運用的意義也永遠不同(云云)。
○五、判教相，分為六個方面：一、舉出大綱。二、引用三段經文來證明。三、五味和半滿相互成就。四、說明是否符合。五、通別地進行辨析。六、增加數量來闡明教義。
一、大綱有三種：一、頓教（頓悟的教法）。二、漸教（漸修的教法）。三、不定教（根機不定的眾生所接受的教法）。這三個名稱與以前相同，但意義不同(云云)。現在解釋這三種教法，每一種都作兩種解釋：一、從教門來解釋。二、從觀門來解釋。教門是為信行人而設，成就聞義；觀門是為法行人而設，成就慧義。聞慧具足，就像人有眼睛，太陽光明照耀，能看見種種顏色，就像《釋論》（Mahaprajnaparamita-sastra，大智度論）中的偈頌所說(云云)。
先從教門來說，如果像《華嚴經》（Avatamsaka Sutra）七處八會的說法，譬如『太陽出來先照…』
【English Translation】 Slightly understanding the general meaning (etc.).
If the aim is to remove suffering, as described above, the application of the Dharma differs if it's not for removing suffering. How does it differ? With forms (rupa), all four doors are fully utilized; without forms (arupa), the eight doors of common and uncommon are used. In praise and criticism, belittle the small and praise the great, belittle the partial and praise the complete, belittle the expedient and praise the real. In convergence, use the convergence to the One Vehicle (Ekayana), the permanent Buddha-nature (Buddha-nature), ultimately reaching the complete and perfect state. In permanence, use neither permanent nor impermanent, simultaneously using both permanent and impermanent, like two birds flying together, possessing all eight skills. In using the five flavors (five periods of teaching), follow the order of the text, which will be discussed later. Using the story of Trapusa and Bhallika (Trapusa and Bhallika, the first two merchants to take refuge in the Buddha), it's not limited to the vehicle of humans and devas (teachings for humans and gods). In using half and full teachings, there are five situations: full, opening the full to establish the half, breaking the half to reveal the full, carrying the half to reveal the full, and abandoning the half to reveal the full. Using causes and conditions (hetu-pratyaya), and provisional names (prajñapti), it's just two doors of the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures). Using deceptive appearances is just one door of the shared teaching (teachings shared by the three vehicles). Using truth is simply permanence, and permanence is simply truth. The Dharmadhatu (Dharmadhatu, the realm of all phenomena) is not only in the Avatamsaka Sutra (Avatamsaka Sutra); the perfect teaching (perfect teaching) does not only refer to the Mahasamgraha Sutra (Mahasamgraha Sutra). Using forms and formlessness means using forms to explain formlessness, and using formlessness to explain forms, the two are inseparable. Using one sound to expound the Dharma, there is wisdom-skillful means understanding, and skillful means-wisdom understanding. Even if the same name is taken, the meaning of its use is eternally different (etc.).
○5. Classifying the characteristics of the teachings is divided into six aspects: 1. Presenting the main outline. 2. Citing three passages of scripture as proof. 3. The five flavors and half-full teachings complement each other. 4. Explaining whether they are consistent. 5. Analyzing them generally and specifically. 6. Increasing the number to clarify the teachings.
- There are three types of main outlines: 1. Sudden teaching (teaching of sudden enlightenment). 2. Gradual teaching (teaching of gradual cultivation). 3. Undetermined teaching (teaching received by beings with undetermined capacities). These three names are the same as before, but the meanings are different (etc.). Now, explaining these three teachings, each is given two explanations: 1. Explaining from the perspective of the teaching door. 2. Explaining from the perspective of the contemplation door. The teaching door is for those who rely on faith, achieving understanding through hearing; the contemplation door is for those who practice the Dharma, achieving wisdom. Hearing and wisdom are complete, like a person with eyes, the sunlight shines, and they can see all kinds of colors, as described in the verses of the Sastra (Mahaprajnaparamita-sastra) (etc.).
First, from the perspective of the teaching door, if it's like the seven locations and eight assemblies described in the Avatamsaka Sutra (Avatamsaka Sutra), it's like 'the sun rises and first shines on...'
高山」。《凈名》中「唯嗅薝蔔」。《大品》中說「不共般若」。《法華》云：「但說無上道」，又：「始見我身，聞我所說，即皆信受，入如來慧，若遇眾生，儘教佛道。」《涅槃》二十七云：「雪山有草名為忍辱，牛若食者，即得醍醐。」又云：「我初成佛，恒沙菩薩來問是義，如汝無異。」諸大乘經如此意義類例，皆名頓教相也，非頓教部也。
二、漸教相者，如《涅槃》十三云：「從佛出十二部經，從十二部經出修多羅，從修多羅出方等經，從方等經出般若，從般若出涅槃。」如此等意即是漸教相也。
又始自人天、二乘、菩薩、佛道，亦是漸也。又中間次第入，亦是漸(云云)。
三、不定教者，此無別法，但約頓、漸，其義自明。今依《大經》二十七云：「置毒乳中，乳即殺人，酪、蘇、醍醐亦能殺人。」此謂過去佛所，嘗聞大乘實相之教，譬之以毒。今值釋迦聲教，其毒即發，結惑人死。若如提謂波利，但聞五戒，不起法忍，三百人得信忍，四天王得柔順忍，皆服長樂之藥，佩長生之符，住于戒中，見諸佛母，即是乳中殺人也。酪中殺人者，如《智度論》云：「教有二種：一、顯露教。二、秘密教。」顯露者，初轉法輪，五比丘及八萬諸天得法眼凈。若秘密教，無量菩薩得無生法忍
【現代漢語翻譯】 現代漢語譯本：『高山』。《凈名經》（Vimalakirti Sutra）中說『唯嗅薝蔔』（only smell champak flowers）。《大品般若經》（Mahaprajnaparamita Sutra）中說『不共般若』（uncommon prajna）。《法華經》（Lotus Sutra）說：『但說無上道』（only speak of the unsurpassed path），又說：『始見我身，聞我所說，即皆信受，入如來慧，若遇眾生，儘教佛道』（when they initially see my body, hear what I say, they will all believe and accept it, enter the wisdom of the Tathagata, and if they encounter sentient beings, they will all be taught the Buddha path）。《涅槃經》（Nirvana Sutra）第二十七卷說：『雪山有草名為忍辱，牛若食者，即得醍醐』（in the Himalayas there is a grass called forbearance, if a cow eats it, it will obtain ghee）。又說：『我初成佛，恒沙菩薩來問是義，如汝無異』（when I first became a Buddha, countless Bodhisattvas came to ask about this meaning, just like you）。諸大乘經如此意義類例，皆名頓教相也，非頓教部也。 二、漸教相者，如《涅槃經》（Nirvana Sutra）十三卷說：『從佛出十二部經，從十二部經出修多羅，從修多羅出方等經，從方等經出般若，從般若出涅槃』（from the Buddha come the twelve divisions of scriptures, from the twelve divisions of scriptures come the sutras, from the sutras come the Vaipulya sutras, from the Vaipulya sutras comes the Prajna, from the Prajna comes the Nirvana）。如此等意即是漸教相也。 又始自人天、二乘、菩薩、佛道，亦是漸也。又中間次第入，亦是漸（云云）。 三、不定教者，此無別法，但約頓、漸，其義自明。今依《大涅槃經》（Maha Nirvana Sutra）二十七卷說：『置毒乳中，乳即殺人，酪、蘇、醍醐亦能殺人』（if poison is placed in milk, the milk will kill people, and so will yogurt, butter, and ghee）。此謂過去佛所，嘗聞大乘實相之教，譬之以毒。今值釋迦聲教，其毒即發，結惑人死。若如提謂波利（Trapusa and Bhallika），但聞五戒，不起法忍，三百人得信忍，四天王得柔順忍，皆服長樂之藥，佩長生之符，住于戒中，見諸佛母，即是乳中殺人也。酪中殺人者，如《智度論》（Mahaprajnaparamita-sastra）云：『教有二種：一、顯露教。二、秘密教』（there are two types of teachings: 1. explicit teachings, 2. secret teachings）。顯露者，初轉法輪，五比丘及八萬諸天得法眼凈。若秘密教，無量菩薩得無生法忍。
【English Translation】 English version: 『High Mountain.』 In the 『Vimalakirti Sutra』 (Jingming) it says 『only smell champak flowers』 (唯嗅薝蔔). In the 『Mahaprajnaparamita Sutra』 (Dapin) it says 『uncommon prajna』 (不共般若). The 『Lotus Sutra』 (Fahua) says: 『only speak of the unsurpassed path』 (但說無上道), and also: 『when they initially see my body, hear what I say, they will all believe and accept it, enter the wisdom of the Tathagata, and if they encounter sentient beings, they will all be taught the Buddha path』 (始見我身，聞我所說，即皆信受，入如來慧，若遇眾生，儘教佛道). The twenty-seventh chapter of the 『Nirvana Sutra』 (Niepan) says: 『in the Himalayas there is a grass called forbearance, if a cow eats it, it will obtain ghee』 (雪山有草名為忍辱，牛若食者，即得醍醐). It also says: 『when I first became a Buddha, countless Bodhisattvas came to ask about this meaning, just like you』 (我初成佛，恒沙菩薩來問是義，如汝無異). Such examples of meaning in the Great Vehicle Sutras are all called the characteristics of the Sudden Teaching, not the Sudden Teaching division. Second, the characteristics of the Gradual Teaching, as the thirteenth chapter of the 『Nirvana Sutra』 (Niepan) says: 『from the Buddha come the twelve divisions of scriptures, from the twelve divisions of scriptures come the sutras, from the sutras come the Vaipulya sutras, from the Vaipulya sutras comes the Prajna, from the Prajna comes the Nirvana』 (從佛出十二部經，從十二部經出修多羅，從修多羅出方等經，從方等經出般若，從般若出涅槃). Such meanings are the characteristics of the Gradual Teaching. Furthermore, starting from humans and gods, the two vehicles, Bodhisattvas, and the Buddha path, is also gradual. Moreover, entering in intermediate stages is also gradual (etc.). Third, the Indeterminate Teaching has no separate method, but its meaning becomes clear in relation to the Sudden and Gradual Teachings. Now, according to the twenty-seventh chapter of the 『Maha Nirvana Sutra』 (Daniepan): 『if poison is placed in milk, the milk will kill people, and so will yogurt, butter, and ghee』 (置毒乳中，乳即殺人，酪、蘇、醍醐亦能殺人). This refers to having heard the teaching of the true nature of the Great Vehicle from past Buddhas, which is likened to poison. Now, encountering Shakyamuni's teachings, the poison takes effect, causing confusion and death. If, like Trapusa and Bhallika (提謂波利), they only hear the five precepts and do not generate forbearance of the Dharma, three hundred people will attain the forbearance of faith, and the four heavenly kings will attain the forbearance of gentleness, all taking the medicine of lasting joy, wearing the talisman of longevity, abiding in the precepts, and seeing the mothers of all Buddhas, which is killing people in milk. Killing people in yogurt, as the 『Mahaprajnaparamita-sastra』 (智度論) says: 『there are two types of teachings: 1. explicit teachings, 2. secret teachings』 (教有二種：一、顯露教。二、秘密教). The explicit teachings are when the wheel of Dharma is first turned, the five Bhikkhus and eighty thousand devas attain the purity of the Dharma eye. As for the secret teachings, countless Bodhisattvas attain the non-origination forbearance of the Dharma.
。此是毒至於酪而能殺人也。生蘇中殺人者，有諸菩薩，于方等大乘教得見佛性，住大涅槃，即其義也。熟蘇殺人者，有諸菩薩，于摩訶般若教得見佛性，即其義也。醍醐殺人者，如涅槃教中，鈍根聲聞開發慧眼，得見佛性，乃至鈍根緣覺、菩薩七種方便，皆入究竟涅槃，即其義也。是名不定教相也，非不定部。
二、約觀門明義者，一、圓頓觀，從初發心即觀實相，修四種三昧，行八正道，即于道場開佛知見，得無生忍。如牛食忍草，即得醍醐，其意具在《止觀》(云云)。
二、漸次觀，從初發心為圓極故，修阿那波那十二門禪，即是根本之行。故云：「凡夫如雜血乳。」次修六妙門，十六特勝、觀、練、熏、修等，乃至道品、四諦觀等，即是聲聞法，如清凈乳行也。次修十二緣觀，即是緣覺，如酪行也。次修四弘誓願，六波羅蜜，通藏菩薩所行事理之法，皆如生蘇行也。次修別教菩薩所行之行，皆如熟蘇，故云菩薩如熟蘇也。次修自性禪、入一切禪，乃至清凈凈禪，此諸法門，能見佛性，住大涅槃，真應具足，故名醍醐行也。
若的就菩薩位，辨五味義，如上行妙中辨，亦如《次第禪門》說也，是名漸次觀也。
不定觀者，從過去佛深種善根，今修證十二門，豁然開悟，得無生忍，即
【現代漢語翻譯】 現代漢語譯本：這就像毒藥混入乳酪中可以殺人一樣。生蘇中殺人，指的是有些菩薩在《方等》和《大乘》教義中得見佛性，安住于大涅槃，就是這個意思。熟蘇殺人，指的是有些菩薩在《摩訶般若》教義中得見佛性，就是這個意思。醍醐殺人，比如在《涅槃經》的教義中，根器遲鈍的聲聞開發慧眼，得見佛性，乃至根器遲鈍的緣覺、菩薩通過七種方便，都能進入究竟涅槃，就是這個意思。這叫做不定教相，而不是不定部。
二、從觀行方面闡明意義：一、圓頓觀，從最初發心就觀照實相，修習四種三昧，行持八正道，就在道場中開啟佛的知見，證得無生法忍。就像牛吃了忍草，就能得到醍醐一樣，其中的含義都包含在《止觀》中了（此處省略）。
二、漸次觀，從最初發心爲了圓滿的終極目標，修習阿那波那十二門禪，這就是根本的修行。所以說：『凡夫就像混雜血液的乳汁。』接著修習六妙門，十六特勝、觀、練、熏、修等，乃至道品、四諦觀等，這就是聲聞法，就像清凈的乳汁一樣。接著修習十二因緣觀，這就是緣覺，就像乳酪一樣。接著修習四弘誓願，六波羅蜜（Six Paramitas），這是通教和藏教菩薩所修行的事理之法，都像生蘇一樣。接著修習別教菩薩所修行的行門，都像熟蘇一樣，所以說菩薩就像熟蘇。接著修習自性禪、入一切禪，乃至清凈凈禪，這些法門，能夠見佛性，安住于大涅槃，真身和應身都具足，所以叫做醍醐行。
如果具體到菩薩的位次，來辨別五味的意義，就像《上行妙》中辨別的那樣，也像《次第禪門》所說的那樣，這叫做漸次觀。
不定觀，指的是從過去佛那裡深深種下善根，現在修證十二門，忽然開悟，證得無生法忍，就...
【English Translation】 English version: This is like poison added to cream cheese that can kill people. 'Killing with shengsu (fresh butter)' refers to some Bodhisattvas who, in the teachings of the Fangdeng (Vaipulya) and Mahayana, attain the vision of Buddha-nature and abide in Great Nirvana; that is the meaning. 'Killing with shousu (cooked butter)' refers to some Bodhisattvas who, in the teachings of the Mahaprajna (Great Wisdom), attain the vision of Buddha-nature; that is the meaning. 'Killing with daigo (ghee)' is like in the teachings of the Nirvana Sutra, dull-rooted shravakas (voice-hearers) develop the eye of wisdom and attain the vision of Buddha-nature, and even dull-rooted pratyekabuddhas (solitary realizers) and Bodhisattvas, through seven kinds of expedient means, can all enter ultimate Nirvana; that is the meaning. This is called the 'indefinite teaching aspect', not the 'indefinite division'.
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Explaining the meaning from the perspective of contemplation: 1. The perfect and immediate contemplation (yuandun guan), from the initial aspiration, contemplates reality as it is, cultivates the four kinds of samadhi (concentration), practices the Eightfold Noble Path, and right in the bodhimanda (place of enlightenment) opens the Buddha's knowledge and vision, attaining the anutpattika-dharma-kshanti (patience with the non-arising of phenomena). It is like a cow eating rencao (a type of grass) and immediately obtaining daigo (ghee); the meaning is fully contained in the Zhiguang (止觀, Shikan, or Morohannyakohmakashikan) (omitted here).
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Gradual contemplation (jianci guan), from the initial aspiration, for the sake of the perfect ultimate goal, cultivates the twelve-gate anapanasati (mindfulness of breathing) meditation, which is the fundamental practice. Therefore, it is said: 'Ordinary beings are like milk mixed with blood.' Next, cultivate the Six Subtle Gates, the Sixteen Special Insights, contemplation, refinement, fumigation, cultivation, etc., and even the bodhipakshika-dharmas (factors of enlightenment), the Four Noble Truths contemplation, etc., which is the shravaka (voice-hearer) Dharma, like pure milk. Next, cultivate the Twelve Links of Dependent Origination contemplation, which is the pratyekabuddha (solitary realizer), like cream. Next, cultivate the Four Great Vows, the Six Paramitas (perfections), the Dharma of principles and phenomena practiced by the Bodhisattvas of the Common and Treasury Teachings, all like shengsu (fresh butter). Next, cultivate the practices performed by the Bodhisattvas of the Separate Teaching, all like shousu (cooked butter), so it is said that Bodhisattvas are like shousu (cooked butter). Next, cultivate Self-Nature dhyana (meditation), enter all dhyanas (meditations), and even Pure and Clean dhyana (meditation); these Dharma gates can see Buddha-nature, abide in Great Nirvana, with both the True Body and Response Body complete, so it is called daigo (ghee) practice.
If specifically identifying the meaning of the five flavors based on the Bodhisattva's position, as explained in the Shangxing Miao (上行妙, Superior Practice Wonder), and as described in the Cidai Chanmen (次第禪門, Gradual Dhyana Gates), this is called gradual contemplation.
Indefinite contemplation (buding guan) refers to those who have deeply planted good roots from past Buddhas, and now cultivate and realize the twelve gates, suddenly awakening and attaining the anutpattika-dharma-kshanti (patience with the non-arising of phenomena), then...
是毒在乳中，即能殺人也。若坐證不凈觀，九想、十想、背舍、勝處、有作四聖諦觀等，因此禪定，豁然心開意解，得無生忍，即是毒至酪中殺人也。若有人發四私誓願，修於六度，體假入空，無生四諦觀，豁然悟解，得無生忍，即是毒至生蘇殺人也。若人修行六度，修從空出假，修無量四諦觀，豁然心悟，得無生忍，是毒至熟蘇而殺人也。若有坐禪，修中道自性等禪正觀，學無作四聖諦，行法華、般舟等四種三昧，豁然心悟，得無生忍，即是醍醐行中殺人也。
今辨信、法兩行，明於佛法，各作三意，歷前諸教，無有一科而不異諸法師也。若欲修禪學道，歷前諸觀，為法行人，說安心法，無有一科與世間禪師同也。是名略點教觀大意，大該佛法。
二、引三文證者，所謂〈方便品〉、《無量義經》、〈信解品〉也。〈方便品〉云：「我始坐道場，觀樹亦經行，於三七日中，思惟如此事，我所得智慧，微妙最第一，眾生諸根鈍，云何而可度？我寧不說法，疾入于涅槃。尋念過去佛，所行方便力，我今所得道，亦應說三乘。」「我始坐道場」，即是明頓，何者？從兜率下，法身眷屬，如陰雲籠月，共降母胎，胎若虛空，常說妙法，乃至寂滅道場，始成正覺，為諸菩薩純說大乘，如日初出，前照高山。此明釋
【現代漢語翻譯】 現代漢語譯本：毒藥如果在乳汁中，就能殺人。如果通過靜坐修習不凈觀（觀察身體不潔凈的禪修方法），九想觀（觀想死後身體變化的九個階段），十想觀（觀想身體各個部分不凈的十種方法），背舍（通過觀想克服對色、聲、香、味、觸的貪戀），勝處（通過觀想增強對感官的控制），有作四聖諦觀（有為法的四聖諦觀），因此禪定，豁然心開意解，證得無生忍（對事物不生不滅的深刻理解），這就好比毒藥在乳酪中殺人。如果有人發起四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成），修習六度（佈施、持戒、忍辱、精進、禪定、智慧），體悟假有而入于空性，修習無生四諦觀（對不生不滅之四聖諦的觀照），豁然悟解，證得無生忍，這就好比毒藥在生酥中殺人。如果有人修行六度，修習從空出假（從空性中生起妙用），修習無量四諦觀（對四聖諦的無量觀照），豁然心悟，證得無生忍，這就好比毒藥在熟酥中殺人。如果有人坐禪，修習中道自性等禪正觀（符合中道實相的禪定正觀），學習無作四聖諦（無為法的四聖諦），行持法華三昧、般舟三昧等四種三昧（四種不同的禪定方法），豁然心悟，證得無生忍，這就好比在醍醐中下毒殺人。
現在辨析信行和法行兩種修行方式，闡明佛法，各自提出三種見解，縱觀之前的各種教法，沒有哪一項不與其他的法師有所不同。如果想要修禪學道，縱觀之前的各種觀法，作為法行人，宣說安心之法，沒有哪一項與世間的禪師相同。這便是簡略地闡述了教觀的大致意義，概括了佛法。
第二，引用三段經文來佐證，即《方便品》、《無量義經》、《信解品》。《方便品》中說：『我最初坐在菩提道場，觀樹也經行，在三七日中，思惟這樣的事情，我所得到的智慧，微妙而且最第一，眾生的根器遲鈍，要如何才能度化他們呢？我寧可不說法，快速地進入涅槃。』又想到過去諸佛，所運用的方便之力，我現在所證得的道，也應當說三乘。』『我始坐道場』，這便是闡明頓悟，為什麼呢？從兜率天下降，法身眷屬，如同陰雲籠罩月亮，共同降生到母胎，胎如虛空，常說妙法，乃至寂滅道場，才成就正覺，為諸菩薩純粹宣說大乘佛法，如同太陽初升，首先照耀高山。這闡明了釋迦摩尼佛的教法。
【English Translation】 English version: Poison in milk can kill. If one cultivates the impure contemplation (meditation on the impurity of the body), the nine aspects of contemplation (nine stages of observing the decaying body), the ten aspects of contemplation (ten ways of contemplating the impurity of the body), the eight liberations (overcoming attachment to form, sound, smell, taste, and touch through contemplation), the eight mastery (enhancing control over the senses through contemplation), and the contemplation of the Four Noble Truths with effort (contemplation of the Four Noble Truths with conditioned phenomena), and through this samadhi (meditative state), suddenly the mind opens and understands, attaining the non-origination forbearance (deep understanding of the non-arising and non-ceasing nature of things), this is like poison killing in yogurt. If someone makes the four universal vows (to liberate all beings, to end all afflictions, to learn all teachings, to attain supreme Buddhahood), cultivates the Six Perfections (generosity, morality, patience, diligence, concentration, wisdom), realizes the emptiness of phenomena, and cultivates the contemplation of the Four Noble Truths of non-origination (contemplation of the non-arising and non-ceasing Four Noble Truths), suddenly awakening and understanding, attaining the non-origination forbearance, this is like poison killing in fresh ghee. If someone cultivates the Six Perfections, cultivates emerging from emptiness into provisional existence (manifesting skillful means from emptiness), cultivates the immeasurable contemplation of the Four Noble Truths (immeasurable contemplation of the Four Noble Truths), suddenly awakening the mind, attaining the non-origination forbearance, this is like poison killing in clarified ghee. If someone sits in meditation, cultivates the correct contemplation of the Middle Way nature and other meditations (correct contemplation of the Middle Way reality), learns the Four Noble Truths of non-action (Four Noble Truths of unconditioned phenomena), practices the Lotus Sutra Samadhi, the Pratyutpanna Samadhi, and other four kinds of samadhi (four different methods of meditation), suddenly awakening the mind, attaining the non-origination forbearance, this is like poison killing in the best ghee (the essence of milk).
Now, distinguishing between the practices of faith and Dharma, clarifying the Buddha's teachings, each presenting three perspectives, looking back at the previous teachings, there is not a single aspect that is not different from other Dharma masters. If one wishes to cultivate meditation and learn the Way, looking back at the previous contemplations, as a practitioner of the Dharma, explaining the method of pacifying the mind, there is not a single aspect that is the same as worldly meditation masters. This is called briefly pointing out the general meaning of the teachings and contemplations, and generally summarizing the Buddha's teachings.
Second, quoting three passages to prove it, namely the 'Expedient Means Chapter' (Upaya-kausalya), the 'Infinite Meanings Sutra' (Amitartha Sutra), and the 'Belief and Understanding Chapter' (Shraddhadhimukti). The 'Expedient Means Chapter' says: 'I first sat at the Bodhi-mandala (place of enlightenment), observing the trees and also walking, for three seven days, contemplating such things, the wisdom I obtained is subtle and the most supreme, the faculties of beings are dull, how can I liberate them? I would rather not preach the Dharma, and quickly enter Nirvana (state of liberation).』 Then thinking of the expedient power used by the Buddhas of the past, the path I have now attained, I should also speak of the Three Vehicles.』 『I first sat at the Bodhi-mandala』, this is explaining sudden enlightenment, why? Descending from Tushita Heaven (a celestial realm), the Dharma body retinue, like dark clouds covering the moon, together descending into the mother's womb, the womb is like empty space, constantly speaking the wonderful Dharma, until the place of perfect stillness, only then achieving perfect enlightenment, purely speaking the Mahayana (Great Vehicle) teachings for all Bodhisattvas (enlightenment beings), like the sun rising for the first time, first illuminating the high mountains. This clarifies Shakyamuni Buddha's teachings.
迦最初頓說也。〈序品〉云：「佛放眉間光，遍照東方萬八千土，睹聖主師子，演說經法，微妙第一，教諸菩薩。」次云：「若人遭苦……為說涅槃，盡諸苦際。」即是現在佛先頓后漸。又文殊釋疑，引昔佛亦爾。文云：「又見諸如來，自然成佛道。世尊在大眾，敷演深法義。」次即云：「一一諸佛土，聲聞眾無數。」即是古佛，先頓后漸。又下方涌出菩薩問訊，佛答云：「如是！如是！眾生易度，始見我身，聞我所說，即皆信受，入如來慧。除先修習學小乘者，如是之人，我今亦令得聞是經，入于佛慧。」即是釋迦，初頓后漸。
如此等初頓，未必純教法身菩薩，亦有凡夫大根性者。即有兩義，當體圓頓得悟者，即是醍醐。初心之人，雖聞大教，始入十信，最是初味，初能生后，復是于乳。何者？雖言是頓，或乘戒俱急，或戒緩乘急，如此業生，無由自致，必須應生，引入七處八會。大機扣佛，譬忍辱草，圓應頓說，譬出醍醐。又頓教最初，始入內凡，仍呼為乳。呼為乳者，意不在淡，以初故本故。如牛新生，血變為乳，純凈在身，犢子若𡂡，牛即出乳。佛亦如是，始坐道場，新成正覺，無明等血轉變為明，八萬法藏十二部經具在法身，大機犢子，先感得乳，乳為眾味之初，譬頓在眾教之首，故以華嚴為乳耳
【現代漢語翻譯】 現代漢語譯本： 迦葉最初頓悟時這樣說。《序品》中說：『佛從眉間放光，遍照東方萬八千國土，看見聖主師子，演說經法，微妙第一，教化諸菩薩。』接著說：『若有人遭遇苦難……為他說涅槃，以達到諸苦的終結。』這就是現在的佛先頓悟后漸悟。而且文殊菩薩解釋疑問時，引用過去佛也是這樣。經文說：『又見諸如來，自然成就佛道。世尊在大眾中，敷演深奧的法義。』接著就說：『一一諸佛國土，聲聞弟子無數。』這就是過去的佛，先頓悟后漸悟。又有從地下涌出的菩薩問訊，佛回答說：『是的！是的！眾生容易度化，剛見到我的身，聽到我所說的法，就都信受，進入如來的智慧。除了先前修習小乘的人，這樣的人，我現在也讓他們聽聞這部經，進入佛的智慧。』這就是釋迦牟尼佛，最初頓悟后漸悟。
像這樣最初的頓悟，未必完全是教導法身菩薩，也有凡夫具有大根性的人。這裡有兩種含義：當體圓頓而得悟的人，就是醍醐（比喻佛法的精髓）。初發心的人，即使聽聞大乘教法，也只是剛進入十信位，這只是最初的滋味，最初能生出後面的滋味，又像是乳（比喻初期的佛法）。為什麼這樣說呢？雖然說是頓悟，或許戒律和禪定都要求嚴格，或許戒律寬鬆而禪定要求嚴格，這樣業力產生，無法自己達到，必須應機而生，引入七處八會（佛陀說法的不同場合）。大根器的人叩擊佛，譬如忍辱草，圓滿地應機頓說，譬如產出醍醐。又頓教最初，剛進入內凡位，仍然稱為乳。稱為乳，意思不在於淡薄，因為是最初的、根本的。如同牛剛生下小牛，血變為乳，純凈地存在於身體中，小牛如果飢餓，牛就會產出乳。佛也是這樣，剛坐在菩提道場，新成就正覺，無明等血轉變為光明，八萬四千法藏十二部經具足在法身中，大根器的眾生如同小牛，先感應得到乳，乳是各種滋味之初，譬如頓教在各種教法之首，所以用《華嚴經》比喻為乳。
【English Translation】 English version: Kashyapa initially spoke of sudden enlightenment in this way. The 『Introduction Chapter』 says: 『The Buddha emitted light from between his eyebrows, illuminating eighteen thousand lands to the east, and saw the Holy Lord Lion, expounding the Dharma, subtle and supreme, teaching all Bodhisattvas.』 Then it says: 『If people encounter suffering... he will preach Nirvana to them, to reach the end of all suffering.』 This is the present Buddha, first sudden enlightenment, then gradual enlightenment. Moreover, Manjushri explained doubts, citing that past Buddhas were also like this. The text says: 『Also seeing all the Tathagatas, naturally attaining Buddhahood. The World Honored One, in the assembly, expounds profound Dharma meanings.』 Then it says: 『In each Buddha-land, there are countless Shravaka disciples.』 This is the ancient Buddha, first sudden enlightenment, then gradual enlightenment. Furthermore, Bodhisattvas emerging from beneath the earth inquire, and the Buddha answers: 『Yes! Yes! Sentient beings are easy to liberate. As soon as they see my body and hear what I say, they all believe and accept it, entering the wisdom of the Tathagata. Except for those who have previously practiced the Small Vehicle, I will now also let these people hear this sutra and enter the Buddha's wisdom.』 This is Shakyamuni Buddha, first sudden enlightenment, then gradual enlightenment.
Such initial sudden enlightenment is not necessarily entirely teaching Dharma-body Bodhisattvas; there are also ordinary people with great potential. There are two meanings here: those who attain enlightenment through immediate and complete suddenness are like ghee (a metaphor for the essence of the Buddha's teachings). Those who have just begun their practice, even if they hear the Great Vehicle teachings, have only just entered the Ten Faiths stage; this is only the initial taste, the initial ability to generate later tastes, and is like milk (a metaphor for the initial stages of the Dharma). Why is this said? Although it is said to be sudden enlightenment, perhaps both precepts and meditation are strictly required, or perhaps precepts are relaxed while meditation is strictly required. With such karma arising, one cannot reach it on one's own; it must arise in response to conditions, leading one into the Seven Assemblies and Eight Locations (different occasions where the Buddha preached). A person with great capacity knocks on the Buddha, like the forbearance grass, and the perfect response of sudden teaching is like producing ghee. Furthermore, the initial sudden teaching, just entering the inner ordinary position, is still called milk. Calling it milk does not mean it is weak, but because it is the initial and fundamental stage. Just as when a cow gives birth to a calf, blood turns into milk, purely existing in the body, and if the calf is hungry, the cow will produce milk. The Buddha is also like this, just sitting in the Bodhi field, newly attaining perfect enlightenment, ignorance and other blood transform into light, the eighty-four thousand Dharma treasures and twelve divisions of scriptures are complete in the Dharma-body, and sentient beings with great capacity are like calves, first sensing and obtaining milk. Milk is the beginning of all tastes, like the sudden teaching being the head of all teachings, so the Avatamsaka Sutra is used as a metaphor for milk.
。三教分別，即名頓教，亦即醍醐。五味分別，即名乳教。
又約行者，大機稟頓，即破無明，得無生忍，行如醍醐。又雖稟此頓，未能悟入，始初立行，故其行如乳。若望小根性人，行又如乳。何者？大教擬小，如聾如啞，非己智分，行在凡地，全生如乳。以此義故，頓教在初，亦名醍醐，亦名為乳，其意可見也。
次開漸者，佛本以大乘擬度眾生，其不堪者，尋思方便，趣波羅柰，於一乘道分別說三，即是開三藏教也。非但釋迦隱其無量神德作斯漸化，過現諸佛亦復如是。如前所引，當知初頓之後，次開于漸。故《涅槃》云：「從佛出十二部經，從十二部出修多羅。」正與此義相應。譬如從牛出乳，從乳出酪，其譬不違。漸機于頓教未轉，全生如乳；三藏中轉，革凡成聖，喻變乳為酪，即是次第相生，為第二時教，不取濃淡優劣為喻也。〈方便品〉文齊於此。
妙法蓮華經玄義卷第十上
妙法蓮華經玄義卷第十下
天臺智者大師說
次、引《無量義》為證者：文云：「我以佛眼觀一切法，不可宣說。所以者何？諸眾生性慾不同。」性慾不同，種種說法，文辭是一而義別異，義異故眾生解異，解異故得法、得果、得道亦異。初說四諦為求聲聞人，而八億諸天來下聽法，發菩提
【現代漢語翻譯】 三教的區別，就叫做頓教，也等同於醍醐（比喻最高的佛法）。五味的區分，就叫做乳教（比喻初期的佛法）。
又從修行者的角度來說，根器大的直接領悟頓教，就能破除無明（煩惱），證得無生法忍（對事物不生不滅的深刻理解），其修行就像醍醐一樣純粹。如果雖然接受了頓教，但未能立即悟入，剛開始修行，那麼其修行就像乳一樣。如果從根性小的修行者來看，他們的修行也像乳一樣。為什麼呢？因為大乘佛法對於小根性的人來說，就像聾子聽不見聲音，啞巴說不出話一樣，不是他們智慧所能理解的，他們的修行還在凡夫的階段，完全就像乳一樣。因為這個緣故，頓教在開始時，既可以叫做醍醐，也可以叫做乳，其中的含義是可以理解的。
其次是開漸教，佛陀本來想用大乘佛法來度化眾生，對於那些不能接受大乘佛法的眾生，就尋找方便法門，前往波羅奈國（釋迦牟尼初轉法輪之地），在唯一的佛道中分別宣說三乘，這就是開立三藏教（聲聞藏、緣覺藏、菩薩藏）的原因。不僅僅是釋迦牟尼佛隱藏了他無量的神通功德而採取這種漸進的教化方式，過去和現在的諸佛也是這樣做的。正如前面所引用的經文，應當知道在最初的頓教之後，接著就是開立漸教。所以《涅槃經》說：『從佛陀口中流出十二部經，從十二部經中流出修多羅（經）。』這與這裡的意義完全相應。譬如從牛產出乳，從乳製成酪，這個比喻沒有違背佛理。漸教的根機在頓教中沒有轉化，完全就像乳一樣；在三藏教中轉化，從凡夫轉變成聖人，比喻把乳變成酪，這就是次第相生的關係，是第二時教，不以濃淡優劣來比喻。《方便品》的文義與此相符。
《妙法蓮華經玄義卷第十上》
《妙法蓮華經玄義卷第十下》
天臺智者大師說
其次，引用《無量義經》作為證據：經文說：『我以佛眼觀察一切法，不可宣說。』為什麼呢？因為『諸眾生的慾望不同』。慾望不同，就用種種不同的說法，文辭雖然相同但意義卻不同，意義不同所以眾生的理解也不同，理解不同所以得法、得果、得道也不同。最初宣說四諦（苦、集、滅、道）是爲了那些尋求聲聞果位的人，而八億諸天來到人間聽法，發起了菩提心（覺悟之心）。
【English Translation】 The distinction of the Three Teachings is called the Sudden Teaching, which is also equivalent to Ghee (the highest teaching of Buddhism). The distinction of the Five Flavors is called the Milk Teaching (an early teaching of Buddhism).
Furthermore, from the perspective of practitioners, those with great capacity who directly grasp the Sudden Teaching can break through ignorance (afflictions), attain the Acceptance of the Non-Arising of Phenomena (a profound understanding of the non-arising and non-ceasing of things), and their practice is as pure as ghee. If, although they have received the Sudden Teaching, they are unable to immediately realize it and are just beginning their practice, then their practice is like milk. If viewed from the perspective of practitioners with small capacity, their practice is also like milk. Why? Because the Mahayana (Great Vehicle) teachings are like a deaf person unable to hear sounds and a mute person unable to speak for those with small capacity; it is not something their wisdom can comprehend, and their practice is still in the stage of ordinary beings, completely like milk. For this reason, the Sudden Teaching at the beginning can be called both Ghee and Milk, and its meaning can be understood.
Next is the Opening of the Gradual Teaching. Originally, the Buddha intended to use the Mahayana teachings to liberate sentient beings, but for those who could not accept the Mahayana teachings, he sought expedient means and went to Varanasi (the place where Shakyamuni first turned the Wheel of Dharma), where he separately expounded the Three Vehicles within the One Buddha Vehicle. This is the reason for establishing the Tripitaka (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka). It was not only Shakyamuni Buddha who concealed his immeasurable spiritual powers and virtues and adopted this gradual teaching method; the Buddhas of the past and present also did the same. As quoted earlier, it should be known that after the initial Sudden Teaching, the Gradual Teaching was then opened. Therefore, the Nirvana Sutra says: 'From the Buddha's mouth came the Twelve Divisions of Scriptures, and from the Twelve Divisions came the Sutras.' This corresponds perfectly with the meaning here. For example, milk comes from a cow, and cheese comes from milk; this analogy does not contradict Buddhist principles. The capacity for the Gradual Teaching has not been transformed in the Sudden Teaching, and it is completely like milk; it is transformed in the Tripitaka, transforming from an ordinary person into a sage, which is like turning milk into cheese. This is the relationship of sequential arising, and it is the teaching of the second period, not using thickness or inferiority as a metaphor. The meaning of the Expedient Means chapter is consistent with this.
The Profound Meaning of the Lotus Sutra, Scroll 10, Part 1
The Profound Meaning of the Lotus Sutra, Scroll 10, Part 2
Said by Great Master Zhiyi of the Tiantai School
Next, quoting the Infinite Meaning Sutra as evidence: The text says: 'I observe all dharmas with the Buddha-eye, which cannot be spoken of.' Why? Because 'the desires of all sentient beings are different.' Because desires are different, various different teachings are used. The words are the same, but the meanings are different. Because the meanings are different, the understanding of sentient beings is also different. Because the understanding is different, the attainment of Dharma, the attainment of Fruit, and the attainment of the Path are also different. Initially, the Four Noble Truths (suffering, accumulation, cessation, path) were taught for those seeking the fruit of Sravakas (listeners), but eight hundred million devas (gods) came down to listen to the Dharma and aroused Bodhicitta (the mind of enlightenment).
心。中於處處說甚深十二因緣，為求支佛人。次說方等十二部經、摩訶般若、華嚴海空，宣說菩薩歷劫修行，而百千比丘、無量眾生髮菩提心，或住聲聞，萬億人天得須陀洹，至阿羅漢，住辟支佛。「佛眼觀一切法」，即是頓法在前，四諦、十二緣即是次漸。若依此文，說三藏竟，次說方等十二部經。所以次小說大者，佛本授大，眾生不堪，抽大出小，令斷結成聖，雖有此益，非佛本懷。次說《方等》、《維摩》、《思益》、《殃掘摩羅》，彈訶小乘保果之僻，譏刺三藏斷滅之非。故身子、善吉，齊教專小，初不曾聞大乘威德，或茫然棄缽，或怖畏卻華，不知是何言，不知以何答。然方等彈斥教在三藏之後，被訶之時應在十二年前。何以得知？皆追述昔訶，驗是前事。何者？前已稟教得道，證於無學，荷佛恩深，心相體信，不復恚怒。自昔至今，恣殃掘之譏、任凈名之折，得為恥小慕大之益，喻如烹酪作生蘇，即此義也。按《無量義》，得知方等是三藏之後，為第三時教也。
按《無量義經》云：「次說摩訶般若，華嚴海空，歷劫修行者」，此是方等之後而明《大品》。《大品》或說無常無我，或說于空，或說不生不滅，皆歷色心至一切種智，句句迴轉，明修行法，即是歷劫修行之意也。又云：「百千比丘萬億
人天得須陀洹及阿羅漢，住辟支佛」者，驗是共般若也。而言華嚴海空者，若作寂滅道場之華嚴，此非次第。今依《法性論》云：「鈍根菩薩三處入法界，初則《般若》，次則《法華》，后則《涅槃》。」因《般若》入法界，即是華嚴海空。又《華嚴》時節長，昔小機未入，如聾如啞；今聞《般若》即能得入，即其義焉。《大品》通三乘人，可得有四果，《華嚴》隔小，故無此義。故《方等》之後，次說《般若》，為第四時教也。
復言熟蘇味者，命令轉教，領知眾物，心漸通泰，自知螢火不及日光，敬伏之情，倍更轉熟，如從生蘇轉成熟蘇也。又解「般若之後明華嚴海空」者，即是圓頓法華教也。何者？初成道時，純說圓頓，為不解者大機未濃，以三藏方等般若洮汰淳熟根利障除，堪聞圓頓，即說法華，開佛知見，得入法界，與華嚴齊，《法性論》中入者是也。故下文云：「始見我身……入如來慧。」今聞是經入于佛慧，初后佛慧圓頓義齊，故次般若之後，說華嚴海空，齊法華也，亦第五時教也。
復言醍醐者，是眾味之後也。《涅槃》稱為醍醐，此經名大王膳，故知二經俱是醍醐。又燈明佛說《法華經》竟，即于中夜唱入涅槃。彼佛一化，初說《華嚴》，后說《法華》。迦葉佛時，亦復如是，悉不明
【現代漢語翻譯】 現代漢語譯本： 關於『人天眾生證得須陀洹（Sotapanna，入流果）、阿羅漢（Arhat，無學果），安住于辟支佛（Pratyekabuddha，緣覺佛）的境界』的說法，可以驗證這是與般若（Prajna，智慧）相通的。至於說華嚴（Avatamsaka，大方廣佛華嚴經）的『海空』境界，如果將其理解為寂滅道場的華嚴，那就不是次第相符的。現在依據《法性論》所說：『鈍根菩薩在三個階段進入法界，最初是《般若》，其次是《法華》（Lotus Sutra，妙法蓮華經），最後是《涅槃》（Nirvana Sutra，大般涅槃經）。』因為通過《般若》進入法界，這便是華嚴的『海空』境界。而且《華嚴》的說法時間很長，過去根機小的眾生無法領會，如同聾啞之人；現在聽聞《般若》就能領悟進入，就是這個道理。《大品般若經》（Mahaprajnaparamita Sutra）能接引三乘根性的眾生，因此可以證得四果，而《華嚴》隔絕了小乘根性，所以沒有這種說法。因此在《方等經》（Vaipulya Sutra）之後，接著宣說《般若》，是第四時教。 再說『熟蘇味』，是命令轉教，領會理解萬物，心胸逐漸通達舒泰，自然知道螢火蟲的光亮比不上太陽的光芒，敬佩信服的心情，更加成熟，如同從生酥轉化為熟酥一樣。另一種解釋『般若之後闡明華嚴海空』，指的就是圓頓法華的教義。為什麼這麼說呢？佛陀最初成道時，純粹宣說圓頓教法，因為不理解的人根機不夠成熟，所以先用三藏、方等、般若來淘洗磨練，使根機淳厚成熟，業障消除，堪能聽聞圓頓教法，於是宣說《法華經》，開啟眾生的佛之知見，得以進入法界，與《華嚴經》的境界相同，《法性論》中所說的『入』就是指這個。所以下文說：『始見我身……入如來慧。』現在聽聞這部經而進入佛的智慧，最初和最後的佛的智慧，圓頓的意義相同，所以在般若之後，宣說華嚴海空，與法華經的境界相同，也是第五時教。 再說醍醐（ghrta-manda，精煉的乳酪），是各種美味之後的精華。《涅槃經》被稱為醍醐，這部經（指《大般涅槃經》）被稱為大王膳，因此可知這兩部經都是醍醐。又燈明佛（Dipamkara Buddha）說完《法華經》后，就在半夜示現入涅槃。那位佛陀一生的教化，最初宣說《華嚴經》，後來宣說《法華經》。迦葉佛（Kasyapa Buddha）時期，也是這樣，都沒有明確說明。
【English Translation】 English version: Regarding the statement that 『Humans and devas attain Srotapanna (須陀洹, Stream-enterer), Arhat (阿羅漢, Worthy One), and abide in Pratyekabuddha (辟支佛, Solitary Buddha)』, it verifies that this is connected with Prajna (般若, Wisdom). As for saying that Avatamsaka (華嚴, Flower Garland Sutra) is 『sea-empty』, if it is understood as the Avatamsaka of the Nirvana assembly, then it is not in proper sequence. Now, according to the Treatise on the Nature of Reality, 『Bodhisattvas of dull faculties enter the Dharma Realm in three stages: first, Prajna; second, Lotus Sutra (法華, Saddharma Puṇḍarīka Sūtra); and third, Nirvana (涅槃, Nirvana Sutra).』 Because entering the Dharma Realm through Prajna, this is the 『sea-empty』 of Avatamsaka. Moreover, the time for Avatamsaka is long, and in the past, those with small capacities could not enter, like the deaf and mute; now, hearing Prajna, they can enter, which is the meaning. The Large Perfection of Wisdom Sutra (大品般若經, Mahaprajnaparamita Sutra) accommodates people of the Three Vehicles, so they can attain the Four Fruits, while Avatamsaka excludes the Small Vehicle, so it does not have this meaning. Therefore, after the Vaipulya Sutra (方等經), Prajna is taught next, as the fourth period of teaching. Furthermore, 『cooked butter flavor』 means commanding to transform teaching, understanding all things, the mind gradually becoming open and at ease, naturally knowing that the light of a firefly cannot compare to the light of the sun, the feeling of respect and submission becoming more mature, like transforming from raw butter to cooked butter. Another explanation of 『clarifying the sea-empty of Avatamsaka after Prajna』 refers to the perfect and sudden teaching of the Lotus Sutra. Why is this? When the Buddha first attained enlightenment, he purely taught the perfect and sudden teaching, but because those who did not understand had immature faculties, he first used the Tripitaka, Vaipulya, and Prajna to refine and mature their faculties, remove their obstacles, and make them capable of hearing the perfect and sudden teaching. Then he taught the Lotus Sutra, opening the Buddha's knowledge and vision for sentient beings, enabling them to enter the Dharma Realm, which is the same as the Avatamsaka Sutra. The 『entering』 mentioned in the Treatise on the Nature of Reality refers to this. Therefore, the following text says, 『First I saw my body... entering the wisdom of the Tathagata.』 Now, hearing this sutra and entering the Buddha's wisdom, the initial and final Buddha's wisdom have the same meaning of perfect and sudden, so after Prajna, the sea-empty of Avatamsaka is taught, which is the same as the Lotus Sutra, and is also the fifth period of teaching. Furthermore, ghee (醍醐, ghrta-manda, clarified butter) is the essence after all flavors. The Nirvana Sutra (涅槃經, Nirvana Sutra) is called ghee, and this sutra (referring to the Maha-parinirvana Sutra) is called the King's Meal, so it is known that both sutras are ghee. Moreover, after Dipamkara Buddha (燈明佛) finished speaking the Lotus Sutra, he manifested entering Nirvana in the middle of the night. That Buddha's entire teaching consisted of first speaking the Avatamsaka Sutra and later speaking the Lotus Sutra. The time of Kasyapa Buddha (迦葉佛) was also like this, without clearly explaining.
《涅槃》，皆以《法華》為后教後味。今佛熟前番人，以《法華》為醍醐，更熟後段人，重將《般若》洮汰，方入《涅槃》。復以《涅槃》為后教後味。譬如田家先種先熟先收，晚種后熟后收。《法華》八千聲聞，無量損生菩薩，即是前熟果實，于《法華》中收，更無所作。若五千自起，人天被移，皆是后熟，《涅槃》中收。為此義故，故云：「從摩訶般若出大涅槃。」即后番次第也。按《無量義》云：「摩訶般若，次華嚴海空。」即前番法華中次第也。
問：
何意知鈍者于《法華》不入，更用《般若》洮汰？
答：
《釋論》云：須菩提何故更問菩薩畢定不畢定？答云：須菩提于《法華》中，聞諸菩薩受記作佛，今于《般若》中，更問畢定不畢定。當知《法華》之後，更明般若也。
三引〈信解品〉，四大聲聞領教證次第者，文云：「其父先來，求子不得，中止一城，其家大富，多有僮僕，臣佐吏民，亦甚眾多。時貧窮子，遇到父舍，疾走而去，即遣傍人，急追將還。窮子驚愕，稱怨大喚，無罪囚執，此必定死。父語使言：不須此人，勿強將來。」此領何義？領初成佛，寂滅道場，法身大士四十一地眷屬圍繞，說圓頓教門，於時以大擬子，機生悶絕，當知佛日初出，頓教先開，譬
【現代漢語翻譯】 現代漢語譯本：《涅槃經》都將《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）視為後期的教法和滋味。現在佛陀已經度化了先前的那批人，將《法華經》視為醍醐（ghṛta-maṇḍa，比喻佛法中的極妙之味），爲了進一步度化後來的那批人，又用《般若經》（Prajñāpāramitā Sūtra，智慧度經）進行淘洗篩選，最終才進入《涅槃經》（Nirvāṇa Sūtra，大般涅槃經）。再次將《涅槃經》視為後期的教法和滋味。這就像農家先種植的作物先成熟先收穫，晚種植的作物后成熟后收穫。《法華經》中的八千聲聞（Śrāvaka，聽聞佛法之弟子），以及無量無邊的損生菩薩（Bodhisattva，追求覺悟的眾生），就是先前成熟的果實，在《法華經》中被收割，不再需要進一步的作為。如果說五千人自行離席，以及人天眾生被轉移，這些都是後來成熟的，在《涅槃經》中被收割。爲了這個緣故，所以說：『從摩訶般若（Mahā-prajñā，大智慧）中產生大涅槃。』這就是後期的次第。按照《無量義經》（Amitārtha Sūtra，無量義經）所說：『摩訶般若，其次是華嚴海空。』這就是先前《法華經》中的次第。
問： 為什麼知道根器遲鈍的人在《法華經》中無法進入，還需要用《般若經》來淘洗篩選？
答： 《釋論》（Mahāprajñāpāramitopadeśa，大智度論）中說：須菩提（Subhūti，佛陀的弟子）為什麼還要問菩薩是否必定成佛？回答說：須菩提在《法華經》中，聽聞諸位菩薩被授記將來成佛，現在在《般若經》中，又問是否必定成佛。應當知道在《法華經》之後，還要闡明般若。
下面引用〈信解品〉（Adhimukti-parivarta，法華經中的一個章節），四大聲聞領悟教法的次第，經文中說：『他的父親先前，尋找兒子而不得，（兒子）停留在一個城市中，他的家非常富有，有很多僮僕、臣佐吏民，也非常眾多。當時貧窮的兒子，遇到了父親的家舍，快速逃離，父親立即派遣旁人，緊急追趕並將他帶回來。窮困的兒子驚慌錯愕，抱怨大喊，（認為自己）無罪卻被囚禁，這必定是死路一條。父親告訴使者說：不需要這個人，不要強行將他帶來。』這領悟了什麼含義？領悟了（佛陀）最初成佛，在寂滅道場（bodhimaṇḍa，菩提道場），法身大士（Dharmakāya-mahāsattva，具有法身的偉大菩薩）和四十一地的眷屬圍繞，宣說圓頓教門，當時用大的比喻，（聽者）機緣產生悶絕，應當知道佛日初出，頓教先開啟，譬如……
【English Translation】 English version: The Nirvāṇa Sūtra all regard the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) as the later teaching and flavor. Now that the Buddha has ripened the previous group of people, regarding the Lotus Sūtra as ghṛta-maṇḍa (醍醐, the finest flavor, a metaphor for the ultimate teaching in Buddhism), to further ripen the later group of people, he uses the Prajñāpāramitā Sūtra (般若經) to winnow and sift, before they can enter the Nirvāṇa Sūtra (Nirvāṇa Sūtra). Again, the Nirvāṇa Sūtra is regarded as the later teaching and flavor. It is like a farmer who plants early and harvests early, and plants late and harvests late. The eight thousand Śrāvakas (聲聞, disciples who hear the Buddha's teachings) in the Lotus Sūtra, and the immeasurable Bodhisattvas (菩薩, beings who seek enlightenment) who sacrifice themselves, are the fruits that ripened earlier, harvested in the Lotus Sūtra, and no further action is needed. If the five thousand leave on their own, and the devas (天, gods) and humans are transferred, these are the ones who ripened later, harvested in the Nirvāṇa Sūtra. For this reason, it is said: 'From Mahā-prajñā (摩訶般若, great wisdom) comes great Nirvāṇa.' This is the later sequence. According to the Amitārtha Sūtra (無量義經), 'Mahā-prajñā, followed by the Avataṃsaka (華嚴) sea of emptiness.' This is the sequence in the earlier Lotus Sūtra.
Question: How do we know that those with dull faculties cannot enter through the Lotus Sūtra and need to be winnowed and sifted by the Prajñāpāramitā Sūtra?
Answer: The Mahāprajñāpāramitopadeśa (釋論) says: Why did Subhūti (須菩提, one of the Buddha's disciples) ask again whether the Bodhisattvas are certain or uncertain to achieve Buddhahood? The answer is: Subhūti heard in the Lotus Sūtra that the Bodhisattvas were predicted to become Buddhas in the future, and now in the Prajñāpāramitā Sūtra, he asks again whether they are certain or uncertain. It should be known that after the Lotus Sūtra, prajñā (般若, wisdom) is further explained.
The following quotes the 〈Adhimukti-parivarta〉 (信解品, a chapter in the Lotus Sutra), the sequence in which the four great Śrāvakas comprehend the teachings. The text says: 'His father previously sought his son but could not find him. (The son) stayed in a city. His family was very wealthy, with many servants, ministers, officials, and people. At that time, the poor son encountered his father's house and quickly fled. The father immediately sent someone to urgently chase after him and bring him back. The poor son was startled and cried out in complaint, (thinking he was) imprisoned without guilt, and this would surely lead to death. The father told the messenger: 'We do not need this person; do not force him to come.' What meaning does this comprehend? It comprehends (the Buddha's) initial attainment of Buddhahood, in the bodhimaṇḍa (寂滅道場, the place of enlightenment), surrounded by Dharmakāya-mahāsattvas (法身大士, great beings with the Dharmakāya) and the retinue of the forty-one stages, expounding the perfect and sudden teaching. At that time, using a great analogy, (the listeners') faculties were overwhelmed and they fainted. It should be known that the sun of the Buddha first rises, and the sudden teaching is first opened, like...
如從牛，必先出乳。
「爾時長者將欲誘引其子，而以方便，密遣二人形色憔悴，無威德者，汝可詣彼，徐語窮子：雇汝除糞。即脫纓珞，著垢膩衣，以方便故，得近其子。」此領何義？此領次頓之後，隱舍那威德相好，作老比丘像，說三藏之教，二十年中常令除糞，得一日之價，即是從十二部后出修多羅，於時見思已斷，無漏心凈，譬如從乳出酪也。
「又經過是已后，心相體信，出入無難，然其所止，故在本處。」此領何義？明三藏之後，次說方等，已得道果，心相體信，聞大名「入」，住小名「出」，苦言彈訶名「無難」。又進宅內名「入」，入見群臣豪族，大功德力，聞寶炬陀羅尼，見不思議解脫神變，故名「入」也。出者止宿草菴，二乘境界名「出」也。心相體信者，得羅漢已，聞罵不瞋，內心慚愧，不敢以聲聞支佛法化人，心漸淳熟，如從酪出生蘇，是名從修多羅出方等經，即第三時教也。
「是時長者有疾，自知將死不久，語窮子言：我今多有金銀珍寶，倉庫盈溢，其中多少，所應取與。窮子受敕，領知眾物，而無悕取一餐之意，然其所止，故在本處。」此領何義？從方等后，次說《般若》。《般若》觀慧，即是家業，歷于名色，乃至種智，即是眾物。善吉等轉教，即是領知。但為
【現代漢語翻譯】 現代漢語譯本：
正如從牛身上取奶，必先有乳。
『爾時，長者想要誘導他的兒子，於是用了一個方便法門，秘密派遣兩個形色憔悴、沒有威德的人，讓他們去接近窮子，慢慢地對他說：『我雇你來清除糞便。』隨即脫下瓔珞，穿上骯髒的衣服，用這種方便的方法，得以接近他的兒子。』這領會的是什麼含義呢？這領會的是在次頓之後，隱藏釋迦牟尼佛（舍那）的威德相好，化作老比丘的形象，宣說三藏的教義，二十年中經常讓他清除糞便，得到一天的工錢，這就像是從十二部經之後出現修多羅（Sutra，經），這時見思惑已經斷除，無漏的心清凈，譬如從乳中提煉出酪一樣。
『又經過這些之後，彼此心意相通，出入沒有阻礙，然而他所居住的地方，仍然在原來的地方。』這領會的是什麼含義呢？說明在三藏之後，接著宣說方等（Vaipulya，廣大的）經典，已經證得道果，彼此心意相通，聽到『大』的名字就『入』，安住于『小』的名字就『出』，用嚴厲的言辭呵斥稱為『沒有阻礙』。又進入宅內稱為『入』，進入見到群臣豪族，具有大功德力，聽到寶炬陀羅尼（Ratnolka Dharani），見到不可思議的解脫神變，所以稱為『入』。『出』是指止宿在草菴，二乘（聲聞和緣覺）的境界稱為『出』。彼此心意相通，是指證得阿羅漢果之後，聽到謾罵也不生氣，內心慚愧，不敢用聲聞和支佛的法去教化他人，心逐漸純熟，如同從酪中提煉出生酥，這叫做從修多羅中出現方等經，也就是第三時教。
『這時，長者得了疾病，自己知道將要不久於人世，告訴窮子說：『我現在有很多金銀珍寶，倉庫里堆滿了，其中有多少，應該取用多少，都由你決定。』窮子接受了命令，管理所有的財物，卻沒有想要取用一餐飯食的意圖，然而他所居住的地方，仍然在原來的地方。』這領會的是什麼含義呢？從方等之後，接著宣說《般若》（Prajna，智慧）。《般若》的觀慧，就是家業，經歷于名色（Nama-rupa，名稱和色相），乃至種智（Sarvajna，一切種智），就是所有的財物。善吉（Subhuti）等人輾轉教化，就是管理財物。只是爲了
【English Translation】 English version:
Just as milk must first come from a cow.
'At that time, the elder, wishing to guide his son, used a skillful means, secretly sending two people with haggard appearances and no dignity, to approach the poor son and slowly say to him: 'I will hire you to remove excrement.' Then he took off his necklace and put on dirty clothes, using this skillful means to get close to his son.' What does this signify? This signifies that after the gradual teachings, he concealed the majestic and auspicious marks of Vairocana Buddha (舍那), transformed into an old Bhikshu (比丘), and taught the Tripitaka (三藏) teachings. For twenty years, he constantly had him remove excrement, earning a day's wage. This is like the Sutras (修多羅) emerging after the twelve divisions of scriptures. At this time, the delusions of views and thoughts have been cut off, and the mind is pure without outflows, like extracting cheese from milk.
'Moreover, after these experiences, their hearts trusted each other, and there was no difficulty in entering and leaving. However, his dwelling place remained in the same location.' What does this signify? It explains that after the Tripitaka, the Vaipulya (方等) Sutras are taught. Having already attained the fruit of the path, their hearts trust each other. Hearing the name 'great,' they 'enter'; dwelling in the name 'small,' they 'exit'; sternly rebuking is called 'no difficulty.' Furthermore, entering the house is called 'entering,' entering to see the ministers and powerful clans, possessing great merit and power, hearing the Ratnolka Dharani (寶炬陀羅尼), and seeing the inconceivable liberation and spiritual transformations, hence it is called 'entering.' 'Exiting' refers to dwelling in a grass hut, the realm of the two vehicles (聲聞 and 緣覺), called 'exiting.' Their hearts trusting each other means that after attaining Arhatship, they do not become angry when hearing abuse, but feel ashamed in their hearts, and dare not use the Dharma of Sravakas (聲聞) and Pratyekabuddhas (支佛) to teach others. Their minds gradually mature, like extracting ghee from cheese. This is called the Vaipulya Sutras emerging from the Sutras, which is the third period of teaching.
'At this time, the elder became ill, knowing that he would soon die, and told the poor son: 'I now have much gold, silver, and treasures, and the warehouses are overflowing. How much of it should be taken and given is up to you.' The poor son accepted the order and managed all the possessions, but had no intention of taking even a single meal's worth. However, his dwelling place remained in the same location.' What does this signify? After the Vaipulya Sutras, the Prajna (般若) Sutras are taught. The wisdom of Prajna is the family business, experiencing Nama-rupa (名色), and even Sarvajna (種智), which are all the possessions. Subhuti (善吉) and others teaching in turn is managing the possessions. It is only for
菩薩說，自不行證，故無怖取，即是從方等經出《摩訶般若》。因是得識大士法門，滅破無知，譬從生蘇出熟蘇，是為第四時教也。
「復經少時，父知子意，漸已通泰，臨欲終時，而命其子，並會親族，即自宣言：此實我子，我實其父，今吾所有，皆是子有。付以家業，窮子歡喜，得未曾有。」此領何義？即是《般若》之後，次說《法華》。先以領知庫藏諸物，后不須說，但付業而已。譬前轉教，皆知法門，不須重演觀法，直破草菴，賜一大車，授作佛記，豈非明見佛性住大涅槃？故言從《摩訶般若》出《大涅槃》，是時無明破，中道理顯，其心皎潔，如清醍醐，即是從於熟蘇轉出醍醐，為第五時教也。
此五味教，調熟一段漸機眾生，如身子等大德聲聞，于《法華》中得受記莂，見如來性，成大果實，如秋收冬藏，更無所作，不生不生，名大涅槃，即是前番。從《摩訶般若》出《妙法華》，為未熟者更論《般若》，入于《涅槃》而見佛性，即是后番，又從《般若》出《大涅槃》也。
然二經教意，起儘是同。如《法華》三週說法，斷奠聲聞，咸歸一實，后開近顯遠，明菩薩事。《涅槃》亦爾，先勝三修，斷奠聲聞，入秘密藏，后三十六問，明菩薩事也。又《涅槃》臨滅，更扶三藏，誡約將來，
【現代漢語翻譯】 現代漢語譯本：菩薩說，如果自己沒有親身修行證悟，就不會有恐懼和執取，這出自《方等經》和《摩訶般若經》（Mahā-prajñā）。因此得以認識大士的法門，滅除破除無知，好比從生酥中提煉出熟酥，這是第四個時期的教法。
『又經過一段時間，父親瞭解兒子的心意，漸漸地已經通達順暢，臨終的時候，就命令他的兒子，並且召集親族，親自宣告說：這確實是我的兒子，我確實是他的父親，現在我所有的一切，都是兒子的。把家業交付給他，窮困的兒子歡喜，得到了從未有過的東西。』這領會的是什麼意義呢？這就是在《般若經》（Prajñā）之後，接著宣說《法華經》（Lotus Sūtra）。先是讓他領知庫藏中的各種物品，之後就不需要再說了，只是交付家業而已。好比之前的轉教，都已經了解法門，不需要重新演示觀法，直接拆除草菴，賜予一大車，授予作佛的授記，難道不是明明見到佛性，安住于大涅槃（Mahā-nirvāṇa）嗎？所以說從《摩訶般若經》出《大涅槃經》，這個時候無明破除，中道真理顯現，他的心清澈明亮，如同清澈的醍醐，就是從熟酥中提煉出醍醐，是第五個時期的教法。
這五味教法，調伏成熟了一部分漸悟根機的眾生，如舍利弗（Śāriputra）等大德聲聞，在《法華經》中得到授記，見到如來（Tathāgata）的佛性，成就大的果實，如同秋收冬藏，再也沒有什麼可做的，不生不滅，名為大涅槃，這就是前番。從《摩訶般若經》出《妙法蓮華經》（Saddharma Puṇḍarīka Sūtra），為未成熟者再次論述《般若經》，進入《涅槃經》而見到佛性，這就是后番，又是從《般若經》出《大涅槃經》。
然而這兩部經的教義，起始和終結都是相同的。如《法華經》三週說法，斷除和奠定聲聞，全部歸於一實相，之後開近顯遠，闡明菩薩（Bodhisattva）的事業。《涅槃經》也是這樣，先是殊勝的三修，斷除和奠定聲聞，進入秘密藏，之後三十六問，闡明菩薩的事業。又《涅槃經》臨近滅度時，再次扶持三藏，告誡約束未來。
【English Translation】 English version: The Bodhisattva said, 'If one does not personally practice and realize, then there will be no fear and attachment.' This comes from the Vaipulya Sūtras and the Mahā-prajñā (Great Wisdom). Because of this, one can recognize the Dharma gate of the great being, extinguish and destroy ignorance, just like extracting clarified butter from cooked butter. This is the teaching of the fourth period.
'After a short time, the father understood the son's intention, and gradually it became clear and smooth. When he was about to die, he ordered his son and gathered his relatives, and personally declared: This is indeed my son, and I am indeed his father. Now everything I have belongs to my son. He entrusted him with the family business, and the poor son was happy and obtained something he had never had before.' What meaning does this comprehend? This is after the Prajñā (Wisdom) Sūtra, the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra) is then spoken. First, he is allowed to understand the various items in the treasury, and then there is no need to say anything more, just entrust the family business. It is like the previous turning of the teaching, where everyone already understands the Dharma gate, and there is no need to re-demonstrate the method of contemplation. Directly dismantle the thatched hut, bestow a large cart, and confer the prediction of becoming a Buddha. Is it not clearly seeing the Buddha-nature and abiding in the Great Nirvāṇa (Mahā-nirvāṇa)? Therefore, it is said that the Mahā-prajñā Sūtra gives rise to the Great Nirvāṇa Sūtra. At this time, ignorance is destroyed, the Middle Way is revealed, and his mind is clear and bright, like pure ghee, which is extracting ghee from cooked butter, which is the teaching of the fifth period.
These five flavors of teaching tame and mature a portion of beings with gradual capacities, such as the great virtuous Śrāvakas (Disciples) like Śāriputra, who receive predictions in the Lotus Sūtra, see the Buddha-nature of the Tathāgata (Thus Come One), and achieve great fruit, like the autumn harvest and winter storage, with nothing more to do, neither arising nor ceasing, called Great Nirvāṇa, which is the first part. The Mahā-prajñā Sūtra gives rise to the Wonderful Dharma Lotus Flower Sūtra (Saddharma Puṇḍarīka Sūtra), and for those who are not yet mature, the Prajñā Sūtra is discussed again, entering the Nirvāṇa Sūtra and seeing the Buddha-nature, which is the latter part, and again the Prajñā Sūtra gives rise to the Great Nirvāṇa Sūtra.
However, the teachings of these two sutras are the same from beginning to end. For example, the Lotus Sūtra has three rounds of teachings, cutting off and establishing the Śrāvakas, all returning to the One Reality, and then opening the near and revealing the far, clarifying the deeds of the Bodhisattvas (Bodhisattvas). The Nirvāṇa Sūtra is also like this, first the superior three cultivations, cutting off and establishing the Śrāvakas, entering the secret treasury, and then the thirty-six questions, clarifying the deeds of the Bodhisattvas. Furthermore, when the Nirvāṇa Sūtra is near extinction, it again supports the Three Pitakas, admonishing and restraining the future.
使末代鈍根，不于佛法起斷滅見，廣開常宗，破此顛倒，令佛法久住。如此等事，其意則別，第五醍醐，佛性味同也。
三、約五味半滿相成者，若直論五味，猶同南師，但得方便；若直半滿，猶同北師，但得其實。今明五味不離半滿，半滿不離五味。五味有半滿，則有慧方便解；半滿有五味，有方便慧解；權實俱游，如鳥二翼，雖復俱游，行藏得所。若《華嚴》頓滿大乘家業，但明一實，不須方便，唯滿不半，于漸成乳。三藏客作，但是方便，唯半不滿，于漸成酪。若方等彈訶，則半滿相對，以滿斥半，于漸成生蘇。若《大品》領教，帶半論滿，半則通為三乘，滿則獨為菩薩，于漸成熟蘇。若《法華》付財，廢半明滿，若無半字方便，調熟鈍根，則亦無滿字開佛知見，于漸成醍醐。如來慇勤稱歎方便者，半有成滿之功。意在此也。四大聲聞領解。無上寶聚，不求自得，安住實智中者，皆由半滿相成，意在此也。
四、明合不合者，半滿五味，既通約諸經，諸經不同，今當辨其開合。若《華嚴》正隔小明大，于彼初分永無聲聞，後分則有，雖覆在坐，如聾如啞，非其境界。爾時尚未有半，何所論合？次開三乘，引接小機，令斷見思，則以小隔大，既不論滿，何所可合？故《無量義》云：「三法、四果、二
【現代漢語翻譯】 現代漢語譯本：爲了使末法時代的愚鈍之人，不因佛法而產生斷滅的見解，廣泛地弘揚常宗，破除這種顛倒的認知，使佛法長久住世。像這樣的事情，其意義就不同了，第五個階段的醍醐味，佛性之味是相同的。
三、關於五味和半滿相互成就的關係：如果只談論五味，就像南方的禪師一樣，只得到了方便之法；如果只談論半滿，就像北方的禪師一樣，只得到了實際的體悟。現在說明五味離不開半滿，半滿也離不開五味。五味之中有半滿，就有了智慧和方便的理解；半滿之中有五味，就有了方便和智慧的理解；權巧和真實並用，就像鳥的兩隻翅膀，雖然一起扇動，但寶藏卻能得到妥善的安置。如果說《華嚴經》（Avatamsaka Sutra）頓悟圓滿了大乘的家業，只說明一實之理，不需要方便之法，只有圓滿而沒有半途，相當於逐漸形成的乳。三藏（Tripitaka）的教法像是客人的工作，只是方便之法，只有半途而沒有圓滿，相當於逐漸形成的酪。如果方等經（Vaipulya Sutra）彈呵，則是半滿相對，用圓滿來斥責半途，相當於逐漸形成的生酥。如果《大品般若經》（Mahaprajnaparamita Sutra）領受教義，帶著半途來談論圓滿，半途則可以通向三乘（Triyana），圓滿則只為菩薩（Bodhisattva）而設，相當於逐漸成熟的熟酥。如果《法華經》（Lotus Sutra）交付家業，廢除半途而說明圓滿，如果沒有半途的方便之法，來調伏成熟愚鈍的根性，也就沒有圓滿的開示佛的知見，相當於逐漸形成的醍醐。如來（Tathagata）慇勤地稱讚方便之法，是因為半途有成就圓滿的功用。意義就在這裡。四大聲聞（Śrāvaka）領悟理解，無上的寶藏自然而然地獲得，安住在真實的智慧之中，都是由於半滿相互成就，意義就在這裡。
四、關於開合的問題：半滿五味，既然普遍地適用於各部經典，但各部經典又有所不同，現在應當辨別它們的開合。《華嚴經》（Avatamsaka Sutra）正是隔開小乘而彰顯大乘，在那最初的部分永遠沒有聲聞（Śrāvaka），後面的部分則有，即使在座，也像聾子和啞巴一樣，不是他們的境界。那時還沒有半途之說，又從何談起開合呢？其次是開示三乘（Triyana），引導接引小乘的根機，使他們斷除見思惑，則是用小乘來隔開大乘，既然不談論圓滿，又有什麼可以開合的呢？所以《無量義經》（Amitartha Sutra）說：『三法、四果、二』
【English Translation】 English version: To enable those of dull faculties in the Dharma-ending Age to avoid developing annihilationist views regarding the Buddhadharma, to widely propagate the Eternal School, to destroy this inverted understanding, and to ensure the long-lasting presence of the Buddhadharma. Such matters have a different significance; the fifth flavor, tīkṣṇa (醍醐 - the finest flavor), shares the same taste as Buddha-nature.
Three, regarding the mutual accomplishment of the Five Flavors and Half-Full Teachings: If one only discusses the Five Flavors, it is like the Southern teachers, who only attain expedient means; if one only discusses the Half-Full Teachings, it is like the Northern teachers, who only attain the actual substance. Now, it is explained that the Five Flavors are inseparable from the Half-Full Teachings, and the Half-Full Teachings are inseparable from the Five Flavors. When the Five Flavors contain the Half-Full Teachings, there is understanding of wisdom and expedient means; when the Half-Full Teachings contain the Five Flavors, there is understanding of expedient means and wisdom; skillful means and reality are both employed, like the two wings of a bird, although both flap together, the treasure is securely obtained. If the Avataṃsaka Sūtra (華嚴經) instantaneously fulfills the great vehicle's (Mahāyāna) family business, only explaining the one reality, without the need for expedient means, only full and not half, it is like milk gradually forming. The Tripiṭaka (三藏) teachings are like a guest's work, only expedient means, only half and not full, like gradually forming curds. If the Vaipulya Sūtras (方等經) rebuke and scold, then the half and full are relative, using the full to criticize the half, like gradually forming raw butter. If the Mahāprajñāpāramitā Sūtra (大品般若經) receives the teachings, discussing the full with the half, the half is universally for the Three Vehicles (Triyāna), the full is exclusively for Bodhisattvas (菩薩), like gradually maturing into ripened butter. If the Lotus Sūtra (法華經) entrusts the wealth, abolishing the half and explaining the full, if there is no half-word expedient means to tame and ripen dull faculties, then there will also be no full-word to open the Buddha's knowledge and vision, like gradually forming tīkṣṇa. The Tathāgata (如來) earnestly praises expedient means because the half has the merit of accomplishing the full. The meaning lies here. The four Śrāvakas (聲聞) understand and comprehend, the unsurpassed treasure is obtained without seeking, abiding in real wisdom, all due to the mutual accomplishment of the half and full, the meaning lies here.
Four, regarding opening and closing: The half-full Five Flavors universally apply to all sutras, but the sutras are different, now we should distinguish their opening and closing. The Avataṃsaka Sūtra (華嚴經) precisely separates the small and reveals the great, in its initial part there are never Śrāvakas (聲聞), in the later part there are, even if they are present, they are like the deaf and mute, not their realm. At that time, there is no half to speak of, so what is there to discuss opening and closing? Next, it opens the Three Vehicles (Triyāna), guiding and receiving small faculties, causing them to cut off the delusions of views and thoughts, then it uses the small to separate the great, since it does not discuss the full, what can be opened and closed? Therefore, the Amitārtha Sūtra (無量義經) says: 'Three Dharmas, Four Fruits, Two'
道不一。」不一即不合也。若方等教，或半滿雙明，或半滿相對，或以滿彈半，稟半聞滿，雖知恥小，猶未入大，故云：「止宿草菴」，下劣之心，猶未能改，則半滿不合。《般若》以滿洮練於半，命領家業，明半方便，通入無生，半字法門皆是摩訶衍，是合其法，「而不悕取一餐之物」，即是未合其人，是故半滿不合。若至法華，覺悟化城，云非真實，「汝等所行，是菩薩道」，即是合法。「汝實我子」，即是合人，人法俱合。
自鹿苑開權，歷諸經教，來至《法華》，始得合實，故《無量義》云：「四十餘年，未顯真實。」若於法華未合，于涅槃得合，《法性論》明中、下二根入法界者，即是得合菩薩也。
若論聲聞：一、秘密合；二、顯露合。秘密合者，初為提謂說五戒法，已有密悟無生忍者，況修多羅、方等、《般若》，豈無密悟？此則不論。若就顯露，未入位聲聞，亦隨處得合。例如《般若》三百比丘得記者是也。若住果聲聞，決至《法華》敦信令合。若住果不合，是增上慢未入位，五千簡眾起去，到《涅槃》中，方復得合。
總就諸教通作四句，華嚴、三藏非合非不合，方等、般若一向不合，法華一向合，涅槃亦合亦不合。何者？涅槃為末代更開諸權，引後代鈍根，故言亦不合。
【現代漢語翻譯】 現代漢語譯本：『道不一』，意為不合。例如方等教，或者半滿雙明，或者半滿相對，或者用滿教彈斥半教，接受半教的人聽聞滿教，雖然知道自己淺薄，但仍然沒有進入大乘，所以說『止宿草菴』，下劣之心，仍然未能改變，這就是半滿不合。《般若經》用滿教來淘洗鍛鍊半教，命令他們繼承家業，闡明半教是方便法門，通達進入無生之境，半字法門都是摩訶衍（Mahāyāna，大乘），這是法上的契合，『而不悕取一餐之物』，就是人上的未合，所以是半滿不合。如果到了《法華經》，覺悟到化城（illusionary city），說那不是真實的，『汝等所行，是菩薩道』，這就是法上的契合，『汝實我子』，這就是人上的契合，人法都契合。 從鹿苑（Mrigadava，佛陀初轉法輪之地）開始施設權教，經歷各種經教，來到《法華經》，才開始契合真實，所以《無量義經》說：『四十餘年，未顯真實。』如果在《法華經》中沒有契合，在《涅槃經》中才能契合，《法性論》闡明中、下二根進入法界的人，就是得到契合的菩薩。 如果討論聲聞（Śrāvaka，聽聞佛法而證悟者）：一、秘密合；二、顯露合。秘密合，最初為提謂（Trapusa）說五戒法，已經有秘密領悟無生忍（anutpattika-dharma-ksanti，無生法忍）的人，何況修多羅（Sutra，經）、方等、《般若經》，難道沒有秘密領悟的人嗎？這些就不討論了。如果就顯露而言，未入位的聲聞，也可以隨處得到契合。例如《般若經》中三百比丘得到授記就是這樣。如果住在果位的聲聞，決定要到《法華經》中，通過勸導使他們契合。如果住在果位而不契合，就是增上慢（adhimāna，未證言證）而沒有入位的人，五千簡眾起身離去，到《涅槃經》中，才又得到契合。 總的來說，就各教通盤分析，可以分為四句：華嚴（Avataṃsaka Sūtra，大方廣佛華嚴經）、三藏（Tripiṭaka，經律論三藏）非合非不合，方等、《般若經》一向不合，《法華經》一向契合，《涅槃經》亦合亦不合。為什麼呢？《涅槃經》為末法時代重新開設各種權巧方便，引導後代的鈍根之人，所以說亦不合。
【English Translation】 English version: 『The paths are not one,』 meaning they do not align. For example, in the Vaipulya teachings, there is either simultaneous clarity of partial and complete teachings, or relative comparison of partial and complete teachings, or using the complete teaching to criticize the partial teaching. Those who accept the partial teaching hear the complete teaching, and although they know their own shallowness, they still have not entered the Mahāyāna (大乘). Therefore, it is said, 『lodging in a grass hut,』 their inferior minds have still not been changed, which means the partial and complete teachings do not align. The Prajñā (般若) Sūtra uses the complete teaching to refine and train the partial teaching, ordering them to inherit the family business, clarifying that the partial teaching is a skillful means, leading to the attainment of non-origination. All the teachings of the partial word are Mahāyāna, which is alignment in terms of the Dharma. 『But not hoping to take a single meal,』 means there is no alignment in terms of the person, so the partial and complete teachings do not align. If one reaches the Lotus Sūtra, awakening to the illusionary city (化城), saying it is not real, 『What you are practicing is the Bodhisattva path,』 which is alignment in terms of the Dharma. 『You are truly my children,』 which is alignment in terms of the person, both person and Dharma align. Starting from the Deer Park (Mrigadava, 鹿苑, the place where the Buddha first turned the wheel of Dharma), establishing provisional teachings, going through various scriptures, and arriving at the Lotus Sūtra, one begins to align with the truth. Therefore, the Infinite Meaning Sūtra says, 『For over forty years, the truth has not been revealed.』 If one does not align in the Lotus Sūtra, one can align in the Nirvana Sūtra. The Treatise on the Nature of Dharma clarifies that those with medium and inferior faculties who enter the Dharma realm are Bodhisattvas who have attained alignment. If we discuss Śrāvakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings): 1. Secret alignment; 2. Open alignment. Secret alignment refers to those who, upon hearing the Five Precepts initially taught to Trapusa (提謂), already have a secret understanding of non-origination forbearance (anutpattika-dharma-ksanti, 無生法忍). How much more so for those who study the Sutras (Sutra, 修多羅), Vaipulya, and Prajñā Sūtras? Surely there are those who have secret understanding? These are not discussed. In terms of open alignment, Śrāvakas who have not entered the stream can also attain alignment everywhere. For example, the three hundred Bhikshus in the Prajñā Sūtra who received predictions are such cases. If one dwells in the fruit of Śrāvakahood, one must be urged to align in the Lotus Sūtra. If one dwells in the fruit and does not align, it is because one has not entered the stream due to arrogance (adhimāna, 增上慢), claiming to have attained what one has not. The five thousand who left the assembly only attain alignment again in the Nirvana Sūtra. In general, analyzing all the teachings, we can divide them into four categories: the Avataṃsaka Sūtra (華嚴, 大方廣佛華嚴經) and the Tripiṭaka (三藏, the three baskets of scriptures, Vinaya, Sutra, and Abhidharma) are neither aligned nor unaligned. The Vaipulya and Prajñā Sūtras are always unaligned. The Lotus Sūtra is always aligned. The Nirvana Sūtra is both aligned and unaligned. Why? The Nirvana Sūtra reopens various skillful means for the degenerate age, guiding those with dull faculties in later generations, so it is said to be also unaligned.
問：
菩薩因《法華》入法界與《華嚴》合，不見因《華嚴》入一乘與《法華》合。
答：
《華嚴》入法界，即是入一乘(云云)。
五、料簡者，為三意：一、約通別。二、益不益。三、約諸教。
通別者：夫五味半滿，論別，別有齊限；論通，通於初后。若華嚴頓乳，別但在初，通則至后，故《無量義》云：「次說般若歷劫修行，華嚴海空。」《法華》會入佛慧，即是通至二經。又《像法決疑經》云：「今日坐中無央數眾，各見不同，或見如來入涅槃，或見如來住世一劫、若減一劫、若無量劫。或見如來丈六之身、或見小身、或見大身、或見報身蓮華藏世界海，為千百億釋迦牟尼佛說心地法門。或見法身同於虛空，無有分別，無相無礙，遍同法界。或見此處山林地土沙，或見七寶，或見此處乃是三世諸佛所行之處，或見此處即是不可思議諸佛境界真實之法。」夫日初出，先照高山，日若垂沒，亦應餘輝峻嶺。故蓮華藏海通至涅槃之後，況前教耶。
若修多羅半酪之教，別論在第二時，通論亦至於后。何者？迦留陀夷於法華中面得授記，后入聚落被害，作結戒緣起。又如身子，法華請主，后入滅，均提持三衣至佛問(云云)。豈非三藏至后耶？《釋論》云：「從初鹿苑
【現代漢語翻譯】 現代漢語譯本 問：
菩薩因為修習《法華經》（Lotus Sutra）而證入法界，這與修習《華嚴經》（Avatamsaka Sutra）的境界相合，但不能說因為修習《華嚴經》而證入一乘，就與《法華經》的境界相合。
答：
修習《華嚴經》證入法界，就是證入一乘（這是普遍的說法）。
五、辨析要點，有三個方面：一、從通和別的角度。二、從有益和無益的角度。三、從各種教法的角度。
通別方面：五味和半滿的教法，如果從「別」的角度來說，各有其界限；如果從「通」的角度來說，則貫穿始終。如果說《華嚴經》是頓教如乳，從「別」的角度來說只在最初，但從「通」的角度來說則貫穿始終，所以《無量義經》（Sutra of Immeasurable Meanings）說：『其次宣說般若，經歷漫長劫數修行，《華嚴經》廣大如海如空。』《法華經》會歸於佛的智慧，就是貫穿始終的兩部經。又如《像法決疑經》（Sutra of the Decisive Explanation of the Semblance Dharma）說：『今日在座的無數大眾，所見各不相同，有人看見如來入涅槃，有人看見如來住世一劫、或者少於一劫、或者無量劫。有人看見如來丈六之身，有人看見小身，有人看見大身，有人看見報身蓮華藏世界海，為千百億釋迦牟尼佛宣說心地法門。有人看見法身等同於虛空，沒有分別，沒有形象沒有阻礙，遍佈整個法界。有人看見此處山林地土沙，有人看見七寶，有人看見此處乃是過去、現在、未來三世諸佛所修行的地方，有人看見此處就是不可思議諸佛境界真實之法。』太陽剛升起時，先照亮高山，太陽快要落山時，餘輝也應該照耀峻嶺。所以蓮華藏海貫穿到涅槃之後，更何況之前的教法呢？
如果修多羅半酪之教，從「別」的角度來說在第二時，從「通」的角度來說也貫穿始終。為什麼呢？迦留陀夷（Kalodayin）在《法華經》中當面得到授記，後來進入聚落被害，成為結戒的緣起。又如舍利弗（Sariputra），是《法華經》的請法主，後來入滅，均提（Kunti）拿著他的三衣去問佛（這是普遍的說法）。難道不是三藏貫穿始終嗎？《釋論》（Commentary）說：『從最初的鹿野苑（Mrigadava）
【English Translation】 English version Q:
A Bodhisattva enters the Dharmadhatu (realm of reality) through the Lotus Sutra (法華), which aligns with the Avatamsaka Sutra (華嚴), but it cannot be said that entering the One Vehicle through the Avatamsaka Sutra aligns with the Lotus Sutra.
A:
Entering the Dharmadhatu through the Avatamsaka Sutra is precisely entering the One Vehicle (and so on).
V. Distinctions are made in three aspects: 1. In terms of generality and specificity. 2. In terms of benefit and non-benefit. 3. In terms of various teachings.
Generality and Specificity: The Five Flavors and Half-and-Full teachings, when discussed specifically, each have their limits; when discussed generally, they pervade from beginning to end. If the Avatamsaka Sutra is the sudden teaching like milk, specifically it is only at the beginning, but generally it extends to the end. Therefore, the Sutra of Immeasurable Meanings (無量義) says: 'Next, the Prajna (wisdom) is taught, cultivating for countless kalpas (eons), the Avatamsaka Sutra is vast like the sea and empty like the sky.' The Lotus Sutra converges into the Buddha's wisdom, which means it generally extends to both sutras. Furthermore, the Sutra of the Decisive Explanation of the Semblance Dharma (像法決疑經) says: 'Today, the countless assembly in this gathering see differently. Some see the Tathagata (如來) entering Nirvana (涅槃), some see the Tathagata abiding in the world for one kalpa, or less than one kalpa, or countless kalpas. Some see the Tathagata's sixteen-foot body, some see a small body, some see a large body, some see the Sambhogakaya (報身) Lotus Treasury World Sea, preaching the Dharma of the Mind-Ground for billions of Shakyamuni Buddhas (釋迦牟尼佛). Some see the Dharmakaya (法身) as identical to space, without distinction, without form, without obstruction, pervading the entire Dharmadhatu. Some see the mountains, forests, land, and sand here, some see the seven treasures, some see this place as the place where the Buddhas of the three times practice, some see this place as the inconceivable realm of the Buddhas, the true Dharma.' When the sun first rises, it first illuminates the high mountains; when the sun is about to set, its remaining light should also shine on the steep peaks. Therefore, the Lotus Treasury Sea extends to after Nirvana, let alone the previous teachings?
If the Sutra (修多羅) Half-Curd teaching is specifically in the second period, generally it also extends to the end. Why? Kalodayin (迦留陀夷) received prediction of enlightenment in the Lotus Sutra, and later was harmed in a village, becoming the cause for establishing precepts. Also, like Sariputra (舍利弗), the Dharma-requesting host of the Lotus Sutra, later entered Nirvana, and Kunti (均提) took his three robes to ask the Buddha (and so on). Isn't this the Tripitaka (三藏) extending to the end? The Commentary (釋論) says: 'From the initial Deer Park (Mrigadava) (鹿野苑)
至涅槃夜，所說戒定慧，結為修妒路等藏。」當知三藏，通至於后。
若方等教半滿相對，是生蘇教，別論是第三時，通論亦至於后。何者？〈陀羅尼〉云：先於王舍城授諸聲聞記，今復于舍衛國祇陀林中，復授聲聞記。昔于波羅柰授聲聞記，身子云：世尊不虛，所言真實，故能第二、第三，授我等記。故知方等至法華后。
般若帶半論滿，是熟蘇教。別論在第四時，通論亦至初后。何者？從得道夜至泥洹夜，常說般若。又《釋論》云：「須菩提問畢定不畢定」，當知般若亦至后。
若涅槃醍醐滿教，別論在第五時，通論亦至於初。何者？《釋論》云：「從初發心，常觀涅槃行道。」前來諸教，豈無發心菩薩觀涅槃耶？《大經》云：「我坐道場菩提樹下，初成正覺，爾時無量阿僧祇恒沙世界諸菩薩，亦曾問我是甚深義。然其所問句義功德，亦皆如是，等無有異。如是問者，則能利益無量眾生。」此則通至於前。
若《法華》顯露邊論不見在前；秘密邊論，理無障礙。故身子云：「我昔從佛聞如是法，見諸菩薩受記作佛。」豈非證昔通記之文。
問：
《涅槃》追說四，《方等》正開四，別教復有四，若為分別？
答：
涅槃當四，通入佛性；別教次第后見佛性；方
【現代漢語翻譯】 現代漢語譯本： 至於涅槃之夜，所說的戒、定、慧，結整合為修妒路（Sūtra，經）等藏。應當知道三藏（Tripiṭaka，經、律、論），貫通到後來。 如果方等部（Vaipulya Sūtra）的教義，從半字教和滿字教相對而言，是生蘇教。如果單獨來說，是第三時教，如果通盤來說，也貫通到後來。為什麼呢？《陀羅尼經》（Dhāraṇī Sūtra）中說：『先前在王舍城授予各位聲聞（Śrāvaka）授記，現在又在舍衛國（Śrāvastī）祇陀林（Jetavana）中，再次授予聲聞授記。』過去在波羅奈（Varanasi）授予聲聞授記，舍利弗（Śāriputra）說：『世尊（Buddha）不虛妄，所說真實，所以能夠第二次、第三次，授予我們授記。』所以知道方等部在《法華經》（Lotus Sūtra）之後。 般若部（Prajñāpāramitā Sūtra）帶有半字教的觀點，也帶有滿字教的觀點，是熟蘇教。如果單獨來說，在第四時教，如果通盤來說，也貫通到最初和最後。為什麼呢？從得道之夜到涅槃之夜，佛陀常常宣說般若。而且《釋論》（Commentary）中說：『須菩提（Subhūti）問佛，畢定還是不畢定』，應當知道般若也貫通到後來。 如果《涅槃經》（Nirvana Sūtra）是醍醐滿字教，如果單獨來說，在第五時教，如果通盤來說，也貫通到最初。為什麼呢？《釋論》中說：『從最初發心，常常觀想涅槃，修行道法。』先前所說的各種教義，難道沒有發菩提心的菩薩觀想涅槃嗎？《大般涅槃經》（Mahāparinirvāṇa Sūtra）中說：『我坐在道場菩提樹下，最初成就正覺，那時無數阿僧祇（Asaṃkhya）恒河沙數世界中的各位菩薩，也曾經問我甚深義理。然而他們所問的句義功德，也都像這樣，相等沒有差異。像這樣提問的人，就能利益無量眾生。』這就可以貫通到最初。 如果《法華經》顯露的一面來說，不見於先前；秘密的一面來說，道理上沒有障礙。所以舍利弗說：『我過去從佛陀那裡聽到這樣的法，見到各位菩薩受記作佛。』難道不是證明過去貫通授記的經文。 問： 《涅槃經》追溯宣說四教，《方等經》正式開演四教，別教（Pratyeka-buddha-yāna）又有四教，要如何分別？ 答： 《涅槃經》的四教，貫通進入佛性（Buddha-nature）；別教次第在後來見到佛性；方等經……
【English Translation】 English version: Until the night of Nirvana, the precepts, samādhi, and prajñā that were spoken were compiled into Sūtras (Sūtra, scriptures) and other collections. It should be known that the Tripiṭaka (Tripiṭaka, the three baskets of scriptures, Vinaya, and Abhidharma) extends to later times. If the Vaipulya Sūtra (Vaipulya Sūtra) teachings, in relation to the half-word and full-word teachings, are the raw milk teaching. If discussed separately, it is the third period teaching; if discussed generally, it also extends to later times. Why? The Dhāraṇī Sūtra (Dhāraṇī Sūtra) says: 'Previously in Rājagṛha, predictions were given to the Śrāvakas (Śrāvaka, Hearers), and now in Śrāvastī (Śrāvastī), in the Jetavana (Jetavana) Grove, predictions are again given to the Śrāvakas.' In the past, in Varanasi (Varanasi), predictions were given to the Śrāvakas. Śāriputra (Śāriputra) said: 'The Buddha (Buddha) is not false; what is said is true, so he can give predictions to us for the second and third times.' Therefore, it is known that the Vaipulya Sūtra is after the Lotus Sūtra (Lotus Sūtra). The Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra) carries the view of the half-word teaching and also carries the view of the full-word teaching; it is the curdled milk teaching. If discussed separately, it is in the fourth period teaching; if discussed generally, it also extends to the beginning and the end. Why? From the night of enlightenment to the night of Nirvana, the Buddha constantly spoke of Prajñā. Moreover, the Commentary (Commentary) says: 'Subhūti (Subhūti) asked the Buddha, is it definite or not definite?' It should be known that Prajñā also extends to later times. If the Nirvana Sūtra (Nirvana Sūtra) is the ghee full-word teaching, if discussed separately, it is in the fifth period teaching; if discussed generally, it also extends to the beginning. Why? The Commentary says: 'From the initial aspiration, one constantly contemplates Nirvana and practices the path.' In the previously mentioned teachings, are there no Bodhisattvas who have aroused the aspiration for enlightenment and contemplate Nirvana? The Mahāparinirvāṇa Sūtra (Mahāparinirvāṇa Sūtra) says: 'I sat under the Bodhi tree in the Bodhimaṇḍa, initially attaining perfect enlightenment. At that time, countless Asaṃkhya (Asaṃkhya) Ganges-sand-like worlds of Bodhisattvas also asked me about profound meanings. However, the meaning, phrases, merits, and virtues of their questions were all like this, equal and without difference. Those who ask in this way can benefit immeasurable sentient beings.' This can extend to the beginning. If the Lotus Sūtra's revealed aspect is discussed, it is not seen in the past; if the secret aspect is discussed, there is no obstacle in principle. Therefore, Śāriputra said: 'In the past, I heard such a Dharma from the Buddha and saw Bodhisattvas receiving predictions to become Buddhas.' Is this not proof of the past scriptures that extend to predictions? Question: The Nirvana Sūtra traces back and proclaims the four teachings, the Vaipulya Sūtra formally expounds the four teachings, and the Pratyeka-buddha-yāna (Pratyeka-buddha-yāna) also has four teachings. How should they be distinguished? Answer: The four teachings of the Nirvana Sūtra extend into the Buddha-nature (Buddha-nature); the Pratyeka-buddha-yāna gradually sees the Buddha-nature later; the Vaipulya Sūtra...
等保證，二不見性(云云)。
二、就益不益料簡者，若華嚴為乳，三藏為酪，此則方便味濃，大乘味薄。釋此為三：一、取用益為論，如貴藥非病治，賤藥是病宜，貴藥非宜，徒服無益。初說華嚴，于初心未深益，于漸機亦未轉，於二緣如乳。若漸機稟三藏，能斷見思，三毒稍盡，即轉凡成聖，如變乳為酪。不可以用益謂賤勝、不用益謂貴劣。華嚴亦如是，于小如乳，于大如醍醐。少分譬喻，不可全求也。
二、如良醫，有一秘方具十二藥，三種最貴，善占病相，盈縮所宜，終不乖候，謬有所治。佛亦如是，圓方妙治，具十二部，無問、廣記，最為甚深。菩薩智利，具足全服，二乘病重，以九為劑。此若不縮，于病無益。于不縮為乳，于縮為酪。此取相生，次第為譬，不取濃淡淺深。
三、約行人心者，說華嚴時，凡夫見思不轉，故言如乳。說三藏時，斷見思惑，故言如酪。至方等時，被挫恥伏，不言真極，故如生蘇。至般若時，領教識法，如熟蘇。至法華時，破無明，開佛知見，受記作佛，心已清凈，故言如醍醐。行人心生，教亦未轉；行人心熟，教亦隨熟。
問：
為一人稟五味，為五人耶？
答：
自有一人稟一味，如華嚴中純一根性，即得醍醐，不歷五味也。
{ "translations": [ "現代漢語譯本", "等保證，二不見性(云云)。", "", "二、就益不益料簡者，如果《華嚴經》是乳，三藏是酪，那麼方便之味就濃，大乘之味就薄。對此解釋為三點：一、從取用之益處來論，好比貴重的藥不一定能治病，便宜的藥反而適合病情，貴重的藥如果不適合，即使服用也沒有益處。最初說《華嚴經》，對於初心未深的人沒有益處，對於漸機的人也沒有轉變，對於這兩種人來說就像乳一樣。如果漸機的人接受三藏，能夠斷除見思惑，三毒稍微減少，就能轉凡成聖，就像把乳變成酪。不能因為沒有益處就說便宜的藥勝過貴的藥，也不能因為沒有益處就說貴的藥不如便宜的藥。《華嚴經》也是這樣，對於小根器的人來說像乳，對於大根器的人來說像醍醐。少部分的譬喻，不能全部都要求對應。", "", "二、好比良醫，有一個秘方包含十二種藥，其中三種最貴，善於診斷病情，根據病情增減藥量，最終都不會違背病情，錯誤地用藥也能有所治療。佛也是這樣，圓滿的教法能夠巧妙地治療疾病，包含十二部經，其中無問自說和廣記最為深奧。菩薩智慧銳利，能夠完全服用，二乘人病重，用九種藥作為劑量。如果藥量不減少，對於病情就沒有益處。對於不減少藥量來說就像乳，對於減少藥量來說就像酪。這裡取相生、次第為譬喻，不取濃淡淺深。", "", "三、從修行人的角度來說，說《華嚴經》時，凡夫的見思惑沒有轉變，所以說像乳。說三藏時，斷除了見思惑，所以說像酪。到方等時，被挫折而感到羞愧，不說真極之理，所以像生蘇。到般若時，領悟教義，認識諸法，像熟蘇。到法華時，破除無明，開啟佛的知見，被授記將來成佛，心已經清凈，所以說像醍醐。修行人的心沒有成熟，教法也沒有轉變；修行人的心成熟了，教法也隨著成熟。", "", "問：", "", "是一個人接受五味，還是五個人呢？", "", "答：", "", "自然有一個人只接受一種味道，比如《華嚴經》中純一根性的人，直接得到醍醐，不需要經歷五味。" ], "english_translations": [ "English version", 'Etc. guarantee, second, not seeing the nature (etc.).', "", "Second, regarding the distinction based on benefit or lack thereof: if the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra] is like milk, and the Tripitaka (三藏) [Three Baskets, i.e., the collection of Buddhist scriptures] is like curds, then the flavor of expedient teachings is strong, while the flavor of the Mahayana is weak. This is explained in three points: First, considering the benefit of application, it's like expensive medicine not necessarily curing the disease, while cheap medicine may be suitable for the condition. If expensive medicine is not suitable, taking it is useless. Initially, teaching the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra] does not benefit those with shallow initial aspirations, nor does it transform those of gradual capacity; for these two, it is like milk. If those of gradual capacity receive the Tripitaka (三藏) [Three Baskets, i.e., the collection of Buddhist scriptures] and can sever the delusions of views and thoughts, and the three poisons are slightly diminished, then they transform from ordinary to sage, like turning milk into curds. One cannot say that cheap medicine is superior because it is beneficial, nor that expensive medicine is inferior because it is not beneficial. The Avatamsaka Sutra (華嚴經) [Flower Garland Sutra] is also like this: for the small, it is like milk; for the great, it is like ghee. A small portion of the analogy cannot be fully applied.", "", "Second, like a good doctor who has a secret formula containing twelve ingredients, with three being the most expensive, skillfully diagnosing the condition, adjusting the dosage as appropriate, and ultimately not deviating from the condition, even if the wrong medicine is used, it can still provide some treatment. The Buddha is also like this: the perfect teachings can skillfully treat illnesses, containing the twelve divisions of scriptures, among which the teachings given without being asked and extensive records are the most profound. Bodhisattvas with sharp wisdom can take the full dose, while those of the Two Vehicles (二乘) [Shravakas and Pratyekabuddhas] have severe illnesses and use nine ingredients as the dosage. If the dosage is not reduced, it will not benefit the condition. For not reducing the dosage, it is like milk; for reducing the dosage, it is like curds. This takes the arising and sequential order as an analogy, not the thickness, thinness, shallowness, or depth.", "", "Third, from the perspective of the practitioner, when the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra] is taught, the delusions of views and thoughts of ordinary beings are not transformed, so it is said to be like milk. When the Tripitaka (三藏) [Three Baskets, i.e., the collection of Buddhist scriptures] is taught, the delusions of views and thoughts are severed, so it is said to be like curds. When the Vaipulya Sutras (方等) are taught, they are frustrated and feel ashamed, and do not speak of the ultimate truth, so it is like raw butter. When the Prajna Sutras (般若) [Perfection of Wisdom Sutras] are taught, they understand the teachings and recognize the dharmas, like cooked butter. When the Lotus Sutra (法華) [Saddharma Puṇḍarīka Sūtra] is taught, they break through ignorance, open the Buddha's knowledge and vision, receive the prediction of becoming a Buddha in the future, and their minds are already pure, so it is said to be like ghee. If the practitioner's mind is not mature, the teachings are not transformed; if the practitioner's mind is mature, the teachings also mature accordingly.", "", "Question:", "", "Does one person receive the five flavors, or are there five people?", "", "Answer:", "", "Naturally, there is one person who only receives one flavor, such as those with a pure and singular nature in the Avatamsaka Sutra (華嚴經) [Flower Garland Sutra], who directly attain ghee without experiencing the five flavors." ] }
《大經》云：「雪山有草，牛若食者，即得醍醐。」自有一人歷五味，如小乘根性于頓如乳，三藏如酪，乃至醍醐，方乃究竟。如《大經》云：「從牛出乳，乃至蘇出醍醐。」自有利根菩薩，未入位聲聞，或於三藏中見性，是歷二味。自有方等中見性，是歷三味。般若中見性，是歷四味，如三百比丘。《大經》云：「置毒乳中，遍五味中，悉能殺人。」即此意也。
三、歷諸教料簡者，如《大經》云：「凡夫如乳，聲聞如酪，菩薩如生、熟蘇，佛如醍醐。」今釋此譬，總喻半滿五時，凡夫無治道，全生如乳，聲聞發真通皆如酪，通教菩薩及二乘如生蘇，別教如熟蘇，圓教如醍醐。
今當教各判五味。《大經》云：「凡夫如乳，須陀洹如酪，斯陀含如生蘇，阿那含如熟蘇，阿羅漢、支佛、佛如醍醐。」有超果者，即得醍醐；或有味味入者，此即三藏教中三意也。
當通教中五味者：《大經》三十二云：「凡夫佛性如雜血乳，血者，即是無明、行等一切煩惱；乳者，即善五陰。是故我說，從諸煩惱及善五陰得三菩提，如眾生身皆從精血而得成就，佛性亦爾。須陀洹、斯陀含斷少煩惱如真乳，阿那含如酪，阿羅漢如生蘇，支佛至十地菩薩如熟蘇，佛如醍醐。」超果不定(云云)。
當別教自明五味
【現代漢語翻譯】 現代漢語譯本：《大般涅槃經》（《大經》）中說：『雪山有一種草，牛如果吃了它，就能得到醍醐。』有些人需要經歷五種味道，就像小乘根性的人，對於頓教如同乳，三藏教如同酪，乃至最終達到醍醐，才能究竟。《大般涅槃經》中說：『從牛產出乳，乃至從酥提煉出醍醐。』有些具有銳利根性的菩薩，尚未證入果位的聲聞，或許在三藏教中就能見性，這是經歷兩種味道。有些人在方等教中見性，這是經歷三種味道。在般若教中見性，這是經歷四種味道，就像三百比丘。《大般涅槃經》中說：『將毒藥放入乳中，遍及五種味道，都能殺人。』就是這個意思。
三、根據各種教法進行判釋：如《大般涅槃經》中說：『凡夫如同乳，聲聞如同酪，菩薩如同生酥、熟酥，佛如同醍醐。』現在解釋這個比喻，總的來說，是比喻半字教、滿字教和五時教。凡夫沒有修治之道，完全是生的，如同乳。聲聞證得真通，都如同酪。通教的菩薩和二乘人如同生酥，別教如同熟酥，圓教如同醍醐。
現在應當對每個教法都判為五味。《大般涅槃經》中說：『凡夫如同乳，須陀洹（Srotapanna，入流果）如同酪，斯陀含（Sakrdagamin，一來果）如同生酥，阿那含（Anagamin，不還果）如同熟酥，阿羅漢（Arhat，無學果）、辟支佛（Pratyekabuddha，緣覺）和佛如同醍醐。』有超越果位的，就能直接得到醍醐；或者有按味道依次進入的，這就是三藏教中的三種含義。
當通教中的五味：《大般涅槃經》第三十二卷說：『凡夫的佛性如同摻雜血液的乳，血液，就是無明、行等一切煩惱；乳，就是善良的五陰。因此我說，從各種煩惱和善良的五陰中得到三菩提（三藐三菩提，Samyak-sambodhi，正等正覺），就像眾生的身體都是從精血中得到成就，佛性也是這樣。須陀洹、斯陀含斷除少量煩惱，如同真乳，阿那含如同酪，阿羅漢如同生酥，辟支佛到十地菩薩如同熟酥，佛如同醍醐。』超越果位是不定的（此處省略）。
當別教自己闡明五味
【English Translation】 English version: The Mahaparinirvana Sutra (The Great Sutra) says: 'On Snow Mountain there is a grass, if a cow eats it, it will obtain ghee (the finest clarified butter).' Some people need to experience five flavors, just like those of Small Vehicle disposition, for whom the sudden teaching is like milk, the Tripitaka teaching is like curds, and only reaching ghee is ultimate. As the Mahaparinirvana Sutra says: 'From the cow comes milk, and from butter comes ghee.' Some Bodhisattvas with sharp faculties, Sravakas (hearers) who have not yet entered the stage, may see their nature in the Tripitaka teaching, which is experiencing two flavors. Some see their nature in the Vaipulya teaching, which is experiencing three flavors. Seeing their nature in the Prajna teaching is experiencing four flavors, like the three hundred Bhikshus (monks). The Mahaparinirvana Sutra says: 'Putting poison in milk, throughout the five flavors, all can kill people.' This is the meaning.
Third, classifying according to various teachings: As the Mahaparinirvana Sutra says: 'Ordinary people are like milk, Sravakas are like curds, Bodhisattvas are like raw and cooked butter, and Buddhas are like ghee.' Now explaining this metaphor, generally speaking, it is a metaphor for the partial and complete teachings and the five periods of teaching. Ordinary people have no way to cultivate, they are completely raw, like milk. Sravakas who attain true penetration are all like curds. Bodhisattvas of the Common Teaching and the Two Vehicles are like raw butter, the Distinct Teaching is like cooked butter, and the Perfect Teaching is like ghee.
Now, each teaching should be classified into five flavors. The Mahaparinirvana Sutra says: 'Ordinary people are like milk, Srotapannas (stream-enterers) are like curds, Sakrdagamins (once-returners) are like raw butter, Anagamins (non-returners) are like cooked butter, Arhats (worthy ones), Pratyekabuddhas (solitary Buddhas), and Buddhas are like ghee.' Those who transcend the stages directly obtain ghee; or some enter flavor by flavor, this is the three meanings in the Tripitaka teaching.
The five flavors in the Common Teaching: The thirty-second chapter of the Mahaparinirvana Sutra says: 'The Buddha-nature of ordinary people is like milk mixed with blood; blood is ignorance, actions, and all afflictions; milk is the virtuous five skandhas (aggregates). Therefore, I say that from various afflictions and virtuous five skandhas, one obtains Samyak-sambodhi (perfect enlightenment), just as the body of sentient beings is achieved from essence and blood, so is Buddha-nature. Srotapannas and Sakrdagamins who cut off a small amount of afflictions are like pure milk, Anagamins are like curds, Arhats are like raw butter, Pratyekabuddhas to the tenth-ground Bodhisattvas are like cooked butter, and Buddhas are like ghee.' Transcending the stages is uncertain (omitted here).
The Distinct Teaching itself explains the five flavors.
者，第九云：「眾生如牛新生，血乳未別。」聲聞緣覺如酪，菩薩之人如生、熟蘇，諸佛世尊猶如醍醐。具有超果不定(云云)。
當圓教但一味，《大經》云：「雪山有草，名曰忍辱，牛若食者，即得醍醐。」正直純一，故不論五味。若無差別中作差別者，約名字即，乃至究竟即，判五味相生也。從佛出十二部即是出乳，新醫用乳也，可約四善根，就發中為五味也。
六、增數明教者，先、約跡，次、約本。夫教本逗機，機既不一，教跡眾多，何但半滿五時，當知無量種教，今且增一至八。
初、約一法明開合者，「十方佛土中，唯有一乘法」，於此法不解，全生如乳。若欲開者，開圓出別教一乘也。若於別不解，亦全生如乳，又開通一乘也。若於通不解，亦全生如乳，又開三藏一乘也。雖開為四，皆名一大乘法，俱求佛果也。若於三藏一乘得解，即變乳成酪，乃至入本一乘也(云云)。若於四一乘不解，又更於三藏開出聲聞支佛教。若斷結證果，心漸通泰者，即卻二乘，唯言大乘求佛，漸以《般若》洮汰，令心調熟，即廢方便一乘，唯圓實一乘。故云：「如我本誓願，今者已滿足，化一切眾生，皆令入佛道。若以小乘化，我則墮慳貪，是事為不可。」是故始從一而開一，終從一而歸一。
【現代漢語翻譯】 現代漢語譯本： 第九（指《涅槃經》第九卷）說：『眾生就像新生的牛犢，無法分辨血和乳。』聲聞和緣覺好比是酪，菩薩好比是生蘇和熟蘇，諸佛世尊好比是醍醐。具有超越果位的不可確定性（如前所述）。 當圓教只有一種味道，《大涅槃經》說：『雪山有一種草，名叫忍辱，牛如果吃了它，就能產出醍醐。』因為圓教正直純一，所以不論五味。如果在沒有差別中作出差別，就從名字即，乃至究竟即，來判斷五味相生的關係。從佛陀口中說出的十二部經，就好比是產出乳，新醫用乳來比喻，也可以用四善根，就發心中來比喻五味。 六、用增加數量的方式來說明教法，先從跡門，再從本門。教法本來是爲了適應根機，根機既然不一樣，教跡就有很多，哪裡只有半滿五時呢？應當知道有無量種教法，現在且從一增加到八。 首先，用一法來說明開合，『十方佛土中，唯有一乘法』，如果對此法不理解，就完全像乳一樣。如果想要開顯，就從圓教開出別教的一乘。如果對別教的一乘也不理解，也完全像乳一樣，又開出通教的一乘。如果對通教的一乘也不理解，也完全像乳一樣，又開出三藏教的一乘。雖然開為四種，都名為一大乘法，都求佛果。如果對三藏教的一乘理解了，就變乳成酪，乃至進入本門的一乘（如前所述）。如果對四種一乘都不理解，又在三藏教中開出聲聞支佛教。如果斷除煩惱，證得果位，心漸漸通達泰然，就捨棄二乘，只說大乘求佛，漸漸用《般若》來淘洗，使心調伏成熟，就廢除方便的一乘，只留下圓實的一乘。所以說：『如我本來的誓願，現在已經滿足，化度一切眾生，都讓他們進入佛道。如果用小乘來化度，我就墮入慳吝，這是不可能的。』因此，開始從一而開出種種，最終又從種種歸於一。
【English Translation】 English version: The ninth [section of the Nirvana Sutra] says: 'Sentient beings are like newborn calves, unable to distinguish between blood and milk.' Sravakas and Pratyekabuddhas are like curds, Bodhisattvas are like raw and cooked butter, and Buddhas, World Honored Ones, are like ghee. They possess the uncertainty of surpassing the fruit [as mentioned earlier]. When the perfect teaching (Round Teaching) has only one flavor, the Mahaparinirvana Sutra says: 'In the Snow Mountains, there is a grass called forbearance. If cows eat it, they can produce ghee.' Because it is upright and pure, it does not discuss the five flavors. If one makes distinctions within non-distinction, then from the stage of name-identity (name-only stage) to the ultimate identity, one judges the mutual arising of the five flavors. The twelve divisions of scriptures spoken by the Buddha are like producing milk, which new doctors use as a metaphor. One can also use the four roots of goodness to metaphorize the five flavors based on the initial aspiration. Six, explaining the teachings by increasing numbers, first from the trace (provisional) aspect, then from the root (essential) aspect. The teachings are originally intended to suit the capacities of beings. Since the capacities are not uniform, there are numerous traces of teachings. How can there be only the half, full, and five periods? One should know that there are countless kinds of teachings. Now, let's increase from one to eight. First, explaining opening and closing with one Dharma: 'In the Buddha lands of the ten directions, there is only the One Vehicle Dharma.' If one does not understand this Dharma, it is entirely like milk. If one wants to open it up, one opens up the One Vehicle of the Distinct Teaching from the Round Teaching. If one does not understand the One Vehicle of the Distinct Teaching, it is also entirely like milk, and one opens up the One Vehicle of the Common Teaching. If one does not understand the One Vehicle of the Common Teaching, it is also entirely like milk, and one opens up the One Vehicle of the Tripitaka Teaching. Although it is opened into four, they are all called the Great One Vehicle Dharma, all seeking Buddhahood. If one understands the One Vehicle of the Tripitaka Teaching, one transforms milk into curds, and even enters the One Vehicle of the root [as mentioned earlier]. If one does not understand the four One Vehicles, one further opens up the Sravaka branch of Buddhism from the Tripitaka Teaching. If one cuts off afflictions, attains the fruit, and the mind gradually becomes open and at ease, one abandons the Two Vehicles, only speaking of the Great Vehicle seeking Buddhahood, gradually using the Prajna to refine it, making the mind subdued and mature, then one abandons the expedient One Vehicle, leaving only the perfect and real One Vehicle. Therefore, it is said: 'As my original vow, now it is fulfilled, transforming all sentient beings, causing them all to enter the Buddha path. If I transform them with the Small Vehicle, I would fall into stinginess, which is impossible.' Therefore, it begins by opening up from one, and ultimately returns from many to one.'
若約二法論開合者，約半滿兩教，初明《華嚴》之滿。若眾生無機，次、約滿開半。次、方等對半明滿。次、般若帶半明滿。次、法華舍半明滿。始則從滿開半，終則廢半歸滿(云云)。
次約三法論開合者，即是於一佛乘，方便說三。既知息已，滅卻化城，亦是約三善，聲聞為下善(云云)。
次約四法論開合者，即是四教。約圓開別，約別開通，次開三藏，如是次第，會來合圓(云云)。又四法論開合者，約四門。本是圓四門，眾生不解，開出別四門，乃至通、三藏四門，利者得傳傳入，鈍者五味調入。
次約五法論開合者，即是五味。從初十二部開修多羅，乃至涅槃，教教論五味。從初五味開諸五味，細細漸合，還歸圓滿五味。
次約六法論開合者，即是四教，大乘六度、七覺分、八正道也。初開圓出別，乃至三藏，如是縮合，還一圓道(云云)。
次約七法論開合者，謂四教、二乘、並人天乘，若上向合圓、別；不者，下向合人天，令七數足開合(云云)。
次約八法論開合者，約前八法開合(云云)。
若得開合之意，自在說之。
二、約本門明教開合者，借跡知本，本亦復如是。複次本門中，明或示己身，或示他身，或說己法，或說他法。己身是佛
【現代漢語翻譯】 現代漢語譯本 若從二法（兩種法門）的角度討論開合，就是從半教和滿教（兩種教義）的角度。首先闡明《華嚴經》（Avatamsaka Sutra）的圓滿教義。如果眾生沒有接受圓滿教義的根基，就從圓滿教義開出半教。其次，方等時期的經典（Vaipulya Sutras）通過與半教對比來闡明圓滿教義。再次，《般若經》（Prajna Sutra）帶著半教來闡明圓滿教義。最後，《法華經》（Lotus Sutra）捨棄半教來闡明圓滿教義。開始時是從圓滿教義開出半教，最終則是廢棄半教迴歸圓滿教義（如上所述）。 其次，從三法（三種法門）的角度討論開合，就是說在一佛乘（Ekayana）的基礎上，方便地宣說三乘。既然知道休息了，就滅卻化城（幻化的城市），這也是從三善的角度來說的，聲聞乘（Sravakayana）是下善（如上所述）。 其次，從四法（四種法門）的角度討論開合，就是四教（四種教義）。從圓教（Perfect Teaching）開出別教（Distinct Teaching），從別教開出通教（Shared Teaching），再開出三藏教（Tripitaka Teaching），像這樣依次遞進，最終會歸於圓教（如上所述）。另外，從四法討論開合，就是從四門（四種法門）的角度。本來是圓四門，眾生不理解，就開出別四門，乃至通教、三藏教的四門，根器銳利的人能夠傳承領悟，根器遲鈍的人則通過五味（五種比喻）來調伏進入。 其次，從五法（五種法門）的角度討論開合，就是五味（五種比喻）。從最初的十二部經（twelve categories of scriptures）開出修多羅（Sutra），乃至涅槃（Nirvana），每種教義都討論五味。從最初的五味開出各種五味，細緻地逐漸融合，最終迴歸圓滿的五味。 其次，從六法（六種法門）的角度討論開合，就是四教（四種教義），大乘（Mahayana）的六度（Six Paramitas）、七覺分（Seven Factors of Enlightenment）、八正道（Eightfold Path）。最初從圓教開出別教，乃至三藏教，像這樣收縮融合，最終迴歸於一圓道（如上所述）。 其次，從七法（七種法門）的角度討論開合，指的是四教（四種教義）、二乘（聲聞乘和緣覺乘）、以及人天乘（人道和天道）。如果向上融合，就融合于圓教、別教；否則，向下融合，就融合於人天乘，使七種法門數量充足，從而進行開合（如上所述）。 其次，從八法（八種法門）的角度討論開合，就是根據前面的八法進行開合（如上所述）。 如果領會了開合的意義，就可以自在地進行解說。 二、從本門（Original Teaching）的角度闡明教義的開合，通過跡門（Manifested Teaching）來了解本門，本門也是如此。再次，在本門中，闡明或者示現自身，或者示現他身，或者宣說自己的法，或者宣說他人的法。自身是佛（Buddha）。
【English Translation】 English version Regarding the discussion of opening and closing based on the two Dharmas (two kinds of teachings), it is from the perspective of the half teaching and the full teaching (two kinds of doctrines). First, it clarifies the fullness of the Avatamsaka Sutra (Huayan Jing). If sentient beings lack the capacity, then the half teaching is opened from the full teaching. Second, the Vaipulya Sutras (Fangdeng Jing) clarify the full teaching by contrasting it with the half teaching. Third, the Prajna Sutra (Bore Jing) clarifies the full teaching with the half teaching. Finally, the Lotus Sutra (Fahua Jing) abandons the half teaching to clarify the full teaching. Initially, the half teaching is opened from the full teaching, and ultimately, the half teaching is abandoned to return to the full teaching (as mentioned above). Secondly, regarding the discussion of opening and closing based on the three Dharmas (three kinds of teachings), it is to say that on the basis of the One Buddha Vehicle (Ekayana), the three vehicles are expediently taught. Since it is known to rest, the phantom city (transformed city) is extinguished, which is also from the perspective of the three good roots, with the Sravakayana (voice-hearer vehicle) being the lower good (as mentioned above). Thirdly, regarding the discussion of opening and closing based on the four Dharmas (four kinds of teachings), it is the four teachings (four kinds of doctrines). The Distinct Teaching (Biejiao) is opened from the Perfect Teaching (Yuanjiao), the Shared Teaching (Tongjiao) is opened from the Distinct Teaching, and then the Tripitaka Teaching (Sanzangjiao) is opened. In this way, progressing step by step, it will eventually converge to the Perfect Teaching (as mentioned above). In addition, regarding the discussion of opening and closing based on the four Dharmas, it is from the perspective of the four gates (four kinds of methods). Originally, it was the four perfect gates, but sentient beings did not understand, so the four distinct gates were opened, and even the four gates of the Shared Teaching and the Tripitaka Teaching. Those with sharp faculties can inherit and understand, while those with dull faculties are tamed and enter through the five flavors (five metaphors). Fourthly, regarding the discussion of opening and closing based on the five Dharmas (five kinds of teachings), it is the five flavors (five metaphors). From the initial twelve categories of scriptures (Shi'erbu Jing) the Sutra (Xiudoluo) is opened, and even Nirvana (Nipan), each teaching discusses the five flavors. From the initial five flavors, various five flavors are opened, subtly and gradually merging, and finally returning to the perfect five flavors. Fifthly, regarding the discussion of opening and closing based on the six Dharmas (six kinds of teachings), it is the four teachings (four kinds of doctrines), the Six Paramitas (Liudu) of Mahayana (Dacheng), the Seven Factors of Enlightenment (Qijuefen), and the Eightfold Path (Bazhengdao). Initially, the Distinct Teaching is opened from the Perfect Teaching, and even the Tripitaka Teaching. In this way, contracting and merging, it eventually returns to the One Perfect Path (as mentioned above). Sixthly, regarding the discussion of opening and closing based on the seven Dharmas (seven kinds of teachings), it refers to the four teachings (four kinds of doctrines), the two vehicles (Sravakayana and Pratyekabuddhayana), and the human and heavenly vehicle (human and deva realms). If merging upwards, it merges into the Perfect Teaching and the Distinct Teaching; otherwise, merging downwards, it merges into the human and heavenly vehicle, making the number of seven Dharmas sufficient, thereby opening and closing (as mentioned above). Seventhly, regarding the discussion of opening and closing based on the eight Dharmas (eight kinds of teachings), it is opening and closing based on the preceding eight Dharmas (as mentioned above). If one understands the meaning of opening and closing, one can explain it freely. 2. Regarding the clarification of the opening and closing of teachings from the perspective of the Original Teaching (Benmen), understanding the Original Teaching through the Manifested Teaching (Jimen), the Original Teaching is also like this. Furthermore, in the Original Teaching, it clarifies or manifests one's own body, or manifests the body of others, or expounds one's own Dharma, or expounds the Dharma of others. One's own body is the Buddha (Fo).
法界像，他身是九法界像，己法是圓頓佛之知見，降此已下，皆是他法，雖示種種形，欲令度脫，故雖說種種道，其實為一乘，此即開合意也。
如是開合，半滿五味，宛然無失，次第之意，彌復分明，非次第意，自然可解，不定之教，彌為易見矣！
從一開一者，十方佛土中，唯有一乘法，眾生不解，全生如乳。從此圓一乘，開出別一乘，眾生又不解，亦全生如乳。又開出體法一乘，眾生又不解，亦全生如乳。又開出析法一乘，眾生即解，是則轉乳為酪。次入體法，即轉酪為生蘇。次入別一乘，即轉生蘇為熟蘇。次轉入圓一乘，如轉熟蘇為醍醐，是中備有頓、漸、不定(云云)。此是從一以開一，從一以歸一也。
次從二以開二者，元本是如來藏，如來藏中備有半滿不思議之二，眾生不解，全生如乳。又開出帶半之滿，又不解，全生如乳。又開出破半之滿，眾生不解，亦全生如乳。又單說半，眾生解，轉乳為酪。次說破半之滿，轉酪為生蘇。次說帶半之滿，眾生為一熟蘇。次純說不思議之滿，眾生如醍醐。此中具有頓、漸、不定，即從二開二，從二歸二。
從三歸三，本是即空即假即中之三，眾生不解，即開次第之三；又不解，即開體真之三；又不解，即開析法之三。利人從析空之三，入
【現代漢語翻譯】 現代漢語譯本：法界之相，是他身所呈現的九法界之相。己法是圓頓佛的知見。低於此者，皆是他法。雖然示現種種形態，是爲了使眾生得以度脫。所以，雖然宣說種種道，實際上是爲了唯一的一乘法，這就是開合的意義。 如此開合，半滿五味，完全沒有缺失，次第的意義，更加分明。不是次第的意義，自然可以理解。不定的教法，更加容易看清了！ 從一開一，指的是在十方佛土中，只有一乘法。眾生不理解，完全生起如乳般的執著。從此圓一乘，開出別一乘，眾生又不理解，也完全生起如乳般的執著。又開出體法一乘，眾生又不理解，也完全生起如乳般的執著。又開出析法一乘，眾生就理解了，這就將乳轉為酪。接著進入體法，就將酪轉為生蘇。接著進入別一乘，就將生蘇轉為熟蘇。接著轉入圓一乘，就像將熟蘇轉為醍醐，這裡面具備了頓、漸、不定（等等）。這是從一而開一，從一而歸一。 其次是從二而開二，原本是如來藏（Tathagatagarbha，一切眾生皆具的佛性），如來藏中具備了半滿不思議的二諦。眾生不理解，完全生起如乳般的執著。又開出帶半之滿，又不理解，完全生起如乳般的執著。又開出破半之滿，眾生不理解，也完全生起如乳般的執著。又單獨宣說半，眾生理解了，就將乳轉為酪。接著宣說破半之滿，就將酪轉為生蘇。接著宣說帶半之滿，眾生就轉為熟蘇。接著純粹宣說不思議之滿，眾生就像醍醐。這裡面具有頓、漸、不定，就是從二開二，從二歸二。 從三歸三，原本是即空即假即中之三諦。眾生不理解，就開出次第之三諦；又不理解，就開出體真之三諦；又不理解，就開出析法之三諦。利根的人從析空之三諦，進入...
【English Translation】 English version: The image of the Dharmadhatu (法界像, realm of Dharma) is the image of the Nine Realms manifested by 'his' body. 'His' Dharma is the knowledge and vision of the perfect and sudden Buddha. Below this, all are 'other' Dharmas. Although various forms are shown, it is to liberate sentient beings. Therefore, although various paths are spoken of, in reality, it is for the One Vehicle (一乘, Ekayana). This is the meaning of opening and closing. Such opening and closing, the half, the full, and the five flavors, are completely without loss. The meaning of sequence is even clearer. The meaning of non-sequence can be naturally understood. The indefinite teachings are even easier to see! Opening one from one refers to the fact that in the Buddha lands of the ten directions, there is only the One Vehicle Dharma. Sentient beings do not understand, and completely give rise to attachments like milk. From this perfect One Vehicle, another One Vehicle is opened, but sentient beings still do not understand, and also completely give rise to attachments like milk. Then the One Vehicle of the 'body' Dharma is opened, but sentient beings still do not understand, and also completely give rise to attachments like milk. Then the One Vehicle of the 'analysis' Dharma is opened, and sentient beings understand, thus transforming milk into curds. Next, entering the 'body' Dharma, the curds are transformed into raw butter. Next, entering the 'other' One Vehicle, the raw butter is transformed into cooked butter. Next, entering the perfect One Vehicle, it is like transforming cooked butter into ghee. Within this, there are sudden, gradual, and indefinite (etc.). This is opening one from one, and returning one to one. Next, opening two from two refers to the original Tathagatagarbha (如來藏, Buddha-nature inherent in all beings). Within the Tathagatagarbha, there are the two truths of half and full, inconceivable. Sentient beings do not understand, and completely give rise to attachments like milk. Then the 'full' with 'half' is opened, but they still do not understand, and completely give rise to attachments like milk. Then the 'full' with 'broken half' is opened, but sentient beings do not understand, and also completely give rise to attachments like milk. Then only 'half' is spoken of, and sentient beings understand, thus transforming milk into curds. Next, the 'full' with 'broken half' is spoken of, transforming curds into raw butter. Next, the 'full' with 'half' is spoken of, and sentient beings transform into cooked butter. Next, the 'full' of the inconceivable is purely spoken of, and sentient beings are like ghee. Within this, there are sudden, gradual, and indefinite, which is opening two from two, and returning two to two. Returning three from three refers to the original three truths of emptiness, provisional existence, and the Middle Way (即空即假即中). Sentient beings do not understand, so the sequential three truths are opened; and if they still do not understand, the three truths of the 'body' of reality are opened; and if they still do not understand, the three truths of 'analysis' Dharma are opened. Those with sharp faculties enter from the three truths of 'analysis' of emptiness, into...
體空之三。從體入次，從次入即。鈍者住析三，故用即空三調之，即生蘇。又用次三調為熟蘇，今方得入即空即假即中。此約三法論開合也。
四法開合者，未是圓四門，眾生不解，開別四門，乃至三藏四門，傳傳令入如前。
約五法論開合者，約五味準前(云云)，乃至八亦如是。
○記者私錄異同。
有人引《釋論．會宗品》，舉十大經：《云經》、《大云經》、《法華經》，《般若》最大。又〈大明品〉云：「諸餘善法入《般若》中，謂《法華經》亦是善法也。」第百卷云：「《法華》是秘密，《般若》非秘密，為不明二乘作佛故。」又云：《般若》、《法華》是異名耳。此三種云何通？
有人會云：眾聖以無心契無相，如眾流納海。若其化物，以無相為宗，如空總包。《般若》盛明此二，故於十經最大。又《般若》明第一義悉檀，是故最大。又九十品，前六十品明實慧，〈無盡品〉去明方便。二慧是三世佛法身父母，是故最大善。眾經明此二，皆攝入《般若》中。
問：
眾經明此二，亦應《般若》攝入眾經中。
答：
《大品》最初專明此二，余經不爾。古來稱《般若》是得道經，故知大也。
今謂還是論語專大義，何謂會通？會通者，有
共般若、不共般若。不共般若最大，余經若明不共，其義正等(云云)。
他會通：《法華》明二乘作佛，是秘密；《般若》不明二乘作佛，故非秘密。秘密則深，般若則淺。何者？《般若》明菩薩是佛因，于義易解，故非秘密。二乘作佛，與昔教反，于義難解，故是秘密。論云：如用藥為藥，其事易，用毒為藥，其事難(云云)。
然密、顯通大小，《釋論》第四云：「顯示教明羅漢斷惑清凈，菩薩不斷惑、不清凈，故菩薩在後列。」若秘密法，明菩薩得六神通，斷一切煩惱，超二乘上，當知顯示淺、秘密深。今《般若》、《法華》皆明菩薩得無生忍，具六神通，並秘密並深並大。就秘密更論秘不秘，《般若》不明二乘作佛，闕此一條，故言不秘耳。
問：
《般若》未開權，應是秘密；《法華》開權，應是顯示？
答：
若取開權，如所問；今取淺易為顯示耳。
問：
若爾，未了者云何言大？
答：
據二慧為深大，不明二乘作佛為未了。
問：
既言深大，何不說二乘是方便，令得作佛；此義未了，亦何大乎？
答：
非獨自釋。睿師亦云：「般若照也，法華實也，論窮理盡，性明萬行，則實不如照；取大明真化，
【現代漢語翻譯】 現代漢語譯本： 有共同般若和不共般若。不共般若最為殊勝，其他經典如果闡明不共般若，其意義也完全相同（如前所述）。
有人這樣理解：《法華經》闡明二乘（聲聞乘和緣覺乘）可以成佛，這是秘密；《般若經》沒有闡明二乘可以成佛，所以不是秘密。秘密的就深奧，《般若經》就淺顯。為什麼呢？因為《般若經》闡明菩薩是成佛的因，在義理上容易理解，所以不是秘密。二乘可以成佛，與之前的教義相反，在義理上難以理解，所以是秘密。《大智度論》說：『像用藥來治病，這件事容易；用毒藥來治病，這件事困難。』（如前所述）。
然而，秘密和顯露可以貫通大小乘。《大智度論》第四卷說：『顯示教說明阿羅漢斷除迷惑，得到清凈；菩薩不斷除迷惑，不清凈，所以菩薩排列在阿羅漢之後。』如果是秘密法，闡明菩薩得到六神通，斷除一切煩惱，超越二乘之上，應當知道顯示教淺顯，秘密法深奧。現在《般若經》和《法華經》都闡明菩薩得到無生法忍，具備六神通，既是秘密又深奧又殊勝。就秘密而言，更進一步討論是否秘密，《般若經》沒有闡明二乘可以成佛，缺少這一條，所以說不是秘密罷了。
問：
《般若經》沒有開顯權巧方便，應該是秘密；《法華經》開顯權巧方便，應該是顯露？
答：
如果按照開顯權巧方便來說，就像你所問的那樣；現在按照淺顯易懂作為顯露罷了。
問：
如果這樣，沒有通達的人為什麼說《般若經》殊勝？
答：
根據二慧（實慧和方便慧）來說是深奧殊勝，沒有闡明二乘可以成佛是未通達之處。
問：
既然說是深奧殊勝，為什麼不說二乘是方便，讓他們可以成佛；這個義理沒有闡明，又怎麼能說殊勝呢？
答：
不是我獨自這樣解釋。道安法師也說：『《般若經》是照，《法華經》是實，如果論到窮盡真理，闡明萬行之性，那麼真實不如照；取其大光明照耀真如化身，'
【English Translation】 English version: There are common Prajna (般若, wisdom) and uncommon Prajna. Uncommon Prajna is the most supreme. If other sutras clarify the uncommon, their meaning is exactly the same (as mentioned before).
Someone interprets it this way: The Lotus Sutra (法華經, Fahua Jing) clarifies that the Two Vehicles (二乘, Er Cheng, Shravaka Vehicle and Pratyekabuddha Vehicle) can attain Buddhahood, which is a secret; the Prajna Sutra (般若經, Bore Jing) does not clarify that the Two Vehicles can attain Buddhahood, so it is not a secret. That which is secret is profound, and the Prajna Sutra is shallow. Why? Because the Prajna Sutra clarifies that the Bodhisattva (菩薩) is the cause of attaining Buddhahood, which is easy to understand in terms of meaning, so it is not a secret. The Two Vehicles attaining Buddhahood is contrary to the previous teachings, which is difficult to understand in terms of meaning, so it is a secret. The Mahaprajnaparamita Shastra (大智度論, Dazhidu Lun) says: 'Like using medicine to treat illness, that is easy; using poison as medicine, that is difficult' (as mentioned before).
However, the secret and the manifest can connect the Greater and Lesser Vehicles. The fourth volume of the Mahaprajnaparamita Shastra says: 'The manifest teaching clarifies that the Arhat (阿羅漢) has cut off delusions and attained purity; the Bodhisattva has not cut off delusions and is not pure, so the Bodhisattva is listed after the Arhat.' If it is a secret Dharma, clarifying that the Bodhisattva has attained the Six Supernormal Powers (六神通, Liu Shentong), cut off all afflictions, and surpassed the Two Vehicles, then it should be known that the manifest teaching is shallow and the secret Dharma is profound. Now, both the Prajna Sutra and the Lotus Sutra clarify that the Bodhisattva has attained the Anutpattika-dharma-kshanti (無生法忍, Wusheng Faren, the patience with the unborn nature of all dharmas), possesses the Six Supernormal Powers, and is both secret, profound, and supreme. Regarding secrecy, further discuss whether it is secret or not. The Prajna Sutra does not clarify that the Two Vehicles can attain Buddhahood, lacking this one point, so it is said to be not secret.
Question:
The Prajna Sutra has not revealed the expedient means (權, quan), so it should be secret; the Lotus Sutra has revealed the expedient means, so it should be manifest?
Answer:
If according to the revealing of expedient means, it is as you asked; now, taking the shallow and easy to understand as manifest.
Question:
If so, why do those who have not understood say that the Prajna Sutra is supreme?
Answer:
According to the Two Wisdoms (二慧, Er Hui, wisdom of reality and wisdom of expedient means), it is profound and supreme; not clarifying that the Two Vehicles can attain Buddhahood is the point of non-understanding.
Question:
Since it is said to be profound and supreme, why not say that the Two Vehicles are expedient means, allowing them to attain Buddhahood; this meaning is not clarified, so how can it be supreme?
Answer:
This is not my own interpretation. Master Dao An (道安法師) also said: 'The Prajna Sutra is illumination (照, zhao), the Lotus Sutra is reality (實, shi). If discussing the exhaustive exploration of truth, clarifying the nature of myriad practices, then reality is not as good as illumination; taking the great illumination to shine upon the true transformation body,'
解本無三，則照不如實。是故嘆深則《般若》之功重，美實則《法華》之用高也。」
問：
雖引睿師，如攀枯求力，不覺人杌俱倒，釋猶未了。今謂不共般若，何時不明二乘作佛？與《法華》平等大慧，更復何殊耶？
眾經論明教非一，若摩得勒伽有二藏：聲聞藏、菩薩藏。又諸經有三藏：二如上，加雜藏。分十一部經是聲聞藏，方廣部是菩薩藏，合十二部是雜藏。又有四藏，更開佛藏。《菩薩處胎經》八藏，謂：胎化藏、中陰藏、摩訶衍方等藏、戒律藏、十住藏、雜藏、金剛藏、佛藏。彼諸藏云何會通？
通二藏者：其一通聲聞，其二通菩薩藏。通三藏者：初通聲聞藏，次通雜，其一通菩薩藏。通四藏者：一一相通。通八藏者：八藏降神已來，四教從轉法輪已來，時節節有異，今以轉法輪來八教通之。若胎化藏、中陰藏，未為阿難說時，即是秘密教；為阿難說時，即是不定教；摩訶衍、方等藏即頓教；戒律藏去五藏，即漸教中之次第。戒律藏即三藏教，十住藏即方等教，雜藏即通教，金剛藏即別教，佛藏即圓教。然佛意難測，一往相望，作此會通(云云)。
問：
四教名義出何經？
答：
《長阿含．行品》：「佛在圓彌城北尸舍婆村，說四大教者，從佛聞
【現代漢語翻譯】 現代漢語譯本：如果對『本』（自性、本體）的理解不透徹，執著于『無三』（空性），那麼照見實相就不能如實。因此，讚歎般若的深刻，是因為它在破除執著上的功用重大；讚美《法華經》的真實，是因為它在成就佛果上的作用崇高。
問：
即使引用了鳩摩羅什大師的觀點，也像是攀援枯木尋求力量，不知不覺中人和木頭一起倒下，對經文的解釋仍然沒有透徹理解。現在的問題是，如果不依靠般若智慧，什麼時候才能明白二乘（聲聞乘和緣覺乘）也能成佛？與《法華經》所說的平等大慧相比，般若智慧又有什麼區別呢？
眾多經典和論著闡明教義的方式並非只有一種。例如，《摩得勒伽》（梵文Mātṛka，論母）中有二藏：聲聞藏（Śrāvakapiṭaka）和菩薩藏（Bodhisattvapiṭaka）。還有一些經典分為三藏：前兩者加上雜藏（Miśrakapiṭaka）。將十二部經分為聲聞藏，方廣部（Vaipulya）屬於菩薩藏，合起來的十二部經屬於雜藏。還有四藏的說法，增加了佛藏（Buddhapiṭaka）。《菩薩處胎經》中提到八藏，分別是：胎化藏、中陰藏、摩訶衍方等藏、戒律藏、十住藏、雜藏、金剛藏、佛藏。這些藏之間應該如何融會貫通呢？
融會貫通二藏的方法：第一種是貫通聲聞藏，第二種是貫通菩薩藏。融會貫通三藏的方法：首先貫通聲聞藏，其次貫通雜藏，最後貫通菩薩藏。融會貫通四藏的方法：每一藏之間都相互貫通。融會貫通八藏的方法：從八藏降神開始，四教（藏、通、別、圓）從轉法輪開始，每個階段都有不同，現在用轉法輪的觀點來貫通八教。胎化藏、中陰藏，在阿難（Ānanda）沒有請法之前，屬於秘密教；為阿難說法時，屬於不定教；摩訶衍、方等藏屬於頓教；戒律藏到五藏，屬於漸教中的次第。戒律藏屬於三藏教，十住藏屬於方等教，雜藏屬於通教，金剛藏屬於別教，佛藏屬於圓教。然而佛的意圖難以測度，只能大致地相互參照，進行這樣的融會貫通（以上省略）。
問：
四教（藏、通、別、圓）的名義出自哪部經典？
答：
《長阿含·行品》中記載：『佛在圓彌城北尸舍婆村，宣說四大教義，是從佛陀聽聞而來』
【English Translation】 English version: If the understanding of 『Ben』 (self-nature, essence) is not thorough, clinging to 『no three』 (emptiness), then the illumination of reality cannot be as it truly is. Therefore, praising the depth of Prajna (般若, wisdom) is because its function in breaking attachments is significant; praising the truthfulness of the 『Lotus Sutra』 (法華經, Fahua Jing) is because its role in achieving Buddhahood is supreme.
Question:
Even quoting Master Kumarajiva (睿師, Ruishi), it is like climbing a withered tree seeking strength, unknowingly causing both the person and the tree to fall together, and the explanation of the scriptures is still not thoroughly understood. The question now is, without relying on Prajna wisdom, when will it be understood that the two vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna) can also attain Buddhahood? Compared to the equal great wisdom mentioned in the 『Lotus Sutra』, what is the difference with Prajna wisdom?
There is not only one way to explain the teachings in numerous scriptures and treatises. For example, in the 『Matrika』 (摩得勒伽, Mātṛka, the mother of treatises), there are two Pitakas (藏, collections): the Śrāvakapiṭaka (聲聞藏, collection of the Hearers) and the Bodhisattvapiṭaka (菩薩藏, collection of the Bodhisattvas). Some scriptures are divided into three Pitakas: the previous two plus the Miśrakapiṭaka (雜藏, miscellaneous collection). Dividing the twelve divisions of scriptures into the Śrāvakapiṭaka, the Vaipulya (方廣部, expansive) belongs to the Bodhisattvapiṭaka, and the combined twelve divisions of scriptures belong to the Miśrakapiṭaka. There is also the saying of four Pitakas, adding the Buddhakapiṭaka (佛藏, collection of the Buddhas). The 『Bodhisattva in the Womb Sutra』 (菩薩處胎經) mentions eight Pitakas, which are: the Pitaka of Conception and Transformation, the Pitaka of the Intermediate State, the Mahayana Vaipulya Pitaka, the Vinaya Pitaka, the Ten Abodes Pitaka, the Miscellaneous Pitaka, the Vajra Pitaka, and the Buddha Pitaka. How should these Pitakas be reconciled and interconnected?
The method of reconciling and interconnecting the two Pitakas: the first is to connect the Śrāvakapiṭaka, and the second is to connect the Bodhisattvapiṭaka. The method of reconciling and interconnecting the three Pitakas: first connect the Śrāvakapiṭaka, then connect the Miśrakapiṭaka, and finally connect the Bodhisattvapiṭaka. The method of reconciling and interconnecting the four Pitakas: each Pitaka is interconnected. The method of reconciling and interconnecting the eight Pitakas: from the descent of the eight Pitakas, the four teachings (Tripitaka, Common, Distinct, and Perfect) from the turning of the Dharma wheel have different stages, and now the eight teachings are interconnected from the perspective of the turning of the Dharma wheel. The Pitaka of Conception and Transformation and the Pitaka of the Intermediate State belong to the Secret Teaching before Ānanda (阿難) requested the Dharma; when the Dharma was spoken for Ānanda, it belonged to the Indeterminate Teaching; the Mahayana and Vaipulya Pitakas belong to the Sudden Teaching; the Vinaya Pitaka to the five Pitakas belongs to the Gradual Teaching in sequence. The Vinaya Pitaka belongs to the Tripitaka Teaching, the Ten Abodes Pitaka belongs to the Vaipulya Teaching, the Miscellaneous Pitaka belongs to the Common Teaching, the Vajra Pitaka belongs to the Distinct Teaching, and the Buddha Pitaka belongs to the Perfect Teaching. However, the Buddha's intention is difficult to fathom, and one can only roughly refer to each other to make such a reconciliation (etc.).
Question:
From which scripture do the names and meanings of the four teachings (Tripitaka, Common, Distinct, and Perfect) come?
Answer:
The 『Dirgha Agama Sutra, Conduct Chapter』 (長阿含．行品) records: 『The Buddha, in the village of Śiśavā north of the city of Yuanmi, proclaimed the four great teachings, which were heard from the Buddha』
，從和合眾、多比丘聞，從一比丘聞，是名四大教。」《月燈三昧經》第六，明四種修多羅，謂諸行、訶責、煩惱、清凈。
私釋會之。諸行是因緣生法，即三藏義也。訶責是體，知過罪，即通教義也。煩惱者，不入巨海，不得寶珠；若無煩惱，則無智慧，即別教義也。清凈者，既舉一凈當名，任運有我常樂等，即圓教也。
又一一教具四修多羅，諸行即集諦，諸行果即苦諦，諸行對治對治煩惱即道諦，諸行清凈即滅諦，此三藏中具四修多羅也。
又訶責諸行即集諦，訶責諸有即苦諦，訶責煩惱對治即道諦，訶責清凈即滅諦，此通教中具四修多羅。
又煩惱諸行是集諦，煩惱諸有是苦諦，煩惱行被訶責即道諦，煩惱清凈即滅諦，此別教中具四修多羅。
又涅槃即生死，苦諦清凈也；菩提即煩惱，集諦清凈也；煩惱即菩提，道諦清凈也；生死即涅槃，滅諦清凈也。此圓教中四修多羅。
彼經復明：四論、四法、四境界、四門、四斷煩惱智、四苦、四集、四道，皆與四教相應，具如彼應知。
《地論》第七地云：「一念心具十波羅蜜、四攝、三十七品、四家。」釋四家云：「般若家、諦家、舍煩惱家、苦清凈家。」私釋者，約苦諦為初門修道品，令苦清凈者，即三藏義也。舍
【現代漢語翻譯】 現代漢語譯本：'從和合眾（僧團）、多比丘處聽聞，從一位比丘處聽聞，這被稱為四大教。'《月燈三昧經》第六，闡明四種修多羅（經），即諸行、訶責、煩惱、清凈。
私家解釋會通之。諸行是因緣生法，即是三藏（經、律、論）的意義。訶責是體，知過罪，即是通教的意義。煩惱，如果不入巨海，就得不到寶珠；如果沒有煩惱，就沒有智慧，即是別教的意義。清凈，既然舉出一個『凈』字作為名稱，自然而然地具有我、常、樂等功德，即是圓教的意義。
又，每一教都具備四種修多羅。諸行即是集諦（苦的根源），諸行的果報即是苦諦（苦的事實），諸行對治煩惱即是道諦（解脫苦的方法），諸行清凈即是滅諦（苦的止息），這說明三藏中具備四種修多羅。
又，訶責諸行即是集諦，訶責諸有即是苦諦，訶責煩惱對治即是道諦，訶責清凈即是滅諦，這說明通教中具備四種修多羅。
又，煩惱諸行是集諦，煩惱諸有是苦諦，煩惱行被訶責即是道諦，煩惱清凈即是滅諦，這說明別教中具備四種修多羅。
又，涅槃（寂滅）即是生死（輪迴），是苦諦的清凈；菩提（覺悟）即是煩惱，是集諦的清凈；煩惱即是菩提，是道諦的清凈；生死即是涅槃，是滅諦的清凈。這說明圓教中具備四種修多羅。
該經進一步闡明：四論、四法、四境界、四門、四斷煩惱智、四苦、四集、四道，都與四教相應，具體內容應參考該經。
《地論》第七地中說：『一念心中具備十波羅蜜（十種到彼岸的方法）、四攝（四種攝受眾生的方法）、三十七道品（三十七種修道的方法）、四家。』解釋四家說：『般若家、諦家、舍煩惱家、苦清凈家。』私家解釋認為，以苦諦為入門修道品，使苦得到清凈，這就是三藏的意義。舍
【English Translation】 English version: 'Hearing from the Sangha (harmonious community), from many Bhikkhus (monks), hearing from one Bhikkhu, these are called the Four Great Teachings.' The sixth chapter of the 'Candra-pradīpa-samādhi-sūtra' ('Moon Lamp Samadhi Sutra') elucidates the four types of Sutras (scriptures), namely, all activities (諸行), rebuke (訶責), afflictions (煩惱), and purity (清淨).
A private interpretation harmonizes them. All activities are conditioned phenomena, which is the meaning of the Tripiṭaka (three baskets of Buddhist scriptures). Rebuke is the essence, knowing faults and transgressions, which is the meaning of the Common Teaching (通教). Afflictions: if one does not enter the great ocean, one cannot obtain jewels; if there are no afflictions, there is no wisdom, which is the meaning of the Distinct Teaching (別教). Purity: since one 'purity' is mentioned as a name, naturally there are attributes such as self, permanence, bliss, etc., which is the meaning of the Perfect Teaching (圓教).
Furthermore, each teaching possesses four Sutras. All activities are the Samudaya Satya (truth of the origin of suffering), the result of all activities is the Duḥkha Satya (truth of suffering), the antidote to all activities and afflictions is the Mārga Satya (truth of the path to the cessation of suffering), and the purity of all activities is the Nirodha Satya (truth of the cessation of suffering). This demonstrates that the Tripiṭaka contains the four Sutras.
Furthermore, rebuking all activities is the Samudaya Satya, rebuking all existence is the Duḥkha Satya, rebuking afflictions as an antidote is the Mārga Satya, and rebuking purity is the Nirodha Satya. This demonstrates that the Common Teaching contains the four Sutras.
Furthermore, afflictions and all activities are the Samudaya Satya, afflictions and all existence are the Duḥkha Satya, afflictive activities being rebuked is the Mārga Satya, and afflictive purity is the Nirodha Satya. This demonstrates that the Distinct Teaching contains the four Sutras.
Furthermore, Nirvāṇa (liberation) is Saṃsāra (cyclic existence), which is the purity of the Duḥkha Satya; Bodhi (enlightenment) is afflictions, which is the purity of the Samudaya Satya; afflictions are Bodhi, which is the purity of the Mārga Satya; Saṃsāra is Nirvāṇa, which is the purity of the Nirodha Satya. This demonstrates that the Perfect Teaching contains the four Sutras.
That Sutra further elucidates: the four treatises, four dharmas, four realms, four doors, four wisdoms for cutting off afflictions, four sufferings, four origins, and four paths, all correspond to the four teachings, as should be known from that Sutra.
The seventh Bhūmi (stage) of the 'Daśabhūmika Sūtra' ('Treatise on the Ten Grounds') states: 'A single thought possesses the ten Pāramitās (perfections), four Saṃgrahavastus (means of attracting beings), thirty-seven Bodhipakṣika-dharmas (factors of enlightenment), and four families.' Explaining the four families: 'The Prajñā family, the Satya family, the family of abandoning afflictions, and the family of purifying suffering.' A private interpretation considers that taking the Duḥkha Satya as the initial door for cultivating the path, causing suffering to be purified, is the meaning of the Tripiṭaka. Abandoning
煩惱家者，即無相體達為舍，如色是空，以空舍無相。論修道品者，此即通教義也。般若家者，般若智照，諸法明瞭，恒沙法門，皆悉通達而修道品，此即別教義也。諦家者，諦即實相之理，即是圓教，約實相而修道品也，具如彼說(云云)。
達摩郁多羅釋教跡義云：教者謂佛被下之言，跡謂軌跡，亦應跡、化跡。言聖人佈教各有歸從，然諸家判教非一，一云釋迦一代不出頓漸，漸有七階五時，世共同傳，無不言是。又云：五時之言，那可得定？但雙林已前，是有餘不了，涅槃之唱，以之爲了。
又言：佛一音報萬，眾生大小並受，何可以頓漸往定，判無頓漸？
今驗之經論，皆是穿鑿耳。何者？人云佛教不出頓漸，而實頓漸攝教不盡，如四阿含經、五部戒律，教未窮深，未得名頓，說亙始終，復不與大次第為漸，是則頓漸不攝，何得云佛教不出頓漸也！然不無頓，不得全破。何者？凡論頓漸，蓋隨所為，若就如來，實大小並陳，時無前後，但所為之人，悟解不同，自有頓受，或從漸入，隨所聞結集，何得言無頓也？但不可定其時節，比其淺深耳。
人言漸教中有七階五時，言佛初成道，為提謂、波利說五戒十善人天教門。然佛隨眾生，宜聞便說，何得唯局初時為二人說五戒也？又《五戒
【現代漢語翻譯】 現代漢語譯本： 對於那些執著于煩惱的人來說，就是要理解無相的本體並捨棄它，就像認識到色即是空，通過空性來捨棄無相。如果從修道品（Marga-anga）的角度來說，這屬於通教（Sarvatathagata-kayavyuha-samgraha Sutra）的義理。從般若（Prajna）的角度來說，般若智慧能夠照亮一切，使諸法（Dharma）明瞭，對於如恒河沙數般眾多的法門，都能通達並以此來修道品，這屬於別教（Prthak-buddha）的義理。從諦（Satya）的角度來說，諦就是實相的道理，這屬於圓教（perfect teaching），是依據實相來修道品，具體內容如其他地方所說。 達摩郁多羅（Dharmottara）所著的《釋教跡義》中說：『教』指的是佛所宣說的言教，『跡』指的是軌跡，也可以理解為應跡、化跡。意思是說聖人宣揚教義各有其歸屬，然而各家對於教判的劃分並不一致。一種說法是，釋迦（Sakya）一代的教法不出頓（sudden）漸（gradual）二門，漸教有七個階段和五個時期，世人普遍認同這種說法，並且都這麼認為。另一種說法是：五時的說法，怎麼能夠確定呢？只是在雙林（Sala Grove）入滅之前，是有餘（incomplete）和不了（unclear）的教法，涅槃（Nirvana）的宣唱，才算是了義（complete）。 還有人說：佛陀一音說法，能讓萬千眾生，無論根器大小都能受益，怎麼可以用頓漸來加以限定，從而否定頓教的存在呢？ 現在用經論來驗證這些說法，都不過是穿鑿附會罷了。為什麼這麼說呢？有人說佛教不出頓漸二門，但實際上頓漸二門並不能完全涵蓋佛教的全部教義，比如《四阿含經》（Agama Sutras）、五部戒律（Vinaya），這些教義還不夠深奧，不能稱之為頓教，但如果說貫穿始終，又不能算作是按照次第漸進的漸教，這樣看來，頓漸二門並不能涵蓋所有的教義，怎麼能說佛教不出頓漸二門呢！然而，也不能完全否定頓教的存在。為什麼呢？凡是討論頓漸，都是根據所教化的對象而定的。如果就如來（Tathagata）而言，實際上大小乘的教法是同時宣說的，沒有先後順序，只是被教化的人，領悟理解的能力不同，自然有頓悟接受的，或者從漸修入門的，根據各自聽聞到的內容進行結集，怎麼能說沒有頓教呢？只是不能確定具體的時節，比較其中的深淺罷了。 有人說漸教中有七個階段和五個時期，說佛陀最初成道時，為提謂（Trapusa）、波利（Bhallika）宣說了五戒（Panca-sila）、十善（Dasa-kusala）的人天教門。然而佛陀是根據眾生的根器，適宜聽聞什麼就說什麼，怎麼能僅僅侷限在最初的時候為兩個人說五戒呢？而且《五戒
【English Translation】 English version: For those attached to afflictions, it means understanding the essence of the signless (animitta) and abandoning it, just as recognizing that form is emptiness, using emptiness to abandon the signless. If considering it from the perspective of the Marga-anga (limbs of the path), this belongs to the meaning of the Sarvatathagata-kayavyuha-samgraha Sutra (Common Teaching). From the perspective of Prajna (wisdom), Prajna wisdom can illuminate everything, making all Dharmas (teachings) clear. For the countless Dharma gates like the sands of the Ganges, one can understand and use them to cultivate the Marga-anga, this belongs to the meaning of Prthak-buddha (Distinct Teaching). From the perspective of Satya (truth), Satya is the principle of reality, which belongs to the perfect teaching (Round Teaching), cultivating the Marga-anga based on reality, as described elsewhere. Dharmottara's 'Commentary on the Traces of the Teachings' says: 'Teaching' refers to the words spoken by the Buddha, 'traces' refer to footprints, which can also be understood as responsive traces or transformative traces. It means that the teachings propagated by sages each have their own affiliations, but the classifications of teachings by various schools are not consistent. One view is that Sakya (Shakyamuni) Buddha's teachings in his lifetime do not go beyond the sudden (sudden) and gradual (gradual) approaches. The gradual teaching has seven stages and five periods, which is commonly accepted by the world, and everyone agrees with this. Another view is: how can the five periods be determined? Only before the Nirvana (passing away) in the Sala Grove, there were incomplete and unclear teachings. The proclamation of Nirvana is considered the complete meaning. Some also say: The Buddha's single sound of teaching can benefit myriad beings, regardless of their capacity, how can it be limited by the sudden and gradual approaches, thereby denying the existence of the sudden teaching? Now, examining these statements with the sutras and treatises, they are merely far-fetched interpretations. Why is that? Some say that Buddhism does not go beyond the sudden and gradual teachings, but in reality, the sudden and gradual approaches cannot fully encompass all of Buddhism's teachings. For example, the Agama Sutras and the five Vinaya (disciplinary codes), these teachings are not profound enough to be called sudden teachings, but if they are said to be consistent from beginning to end, they cannot be considered gradual teachings that progress in order. In this view, the sudden and gradual approaches cannot encompass all the teachings, so how can it be said that Buddhism does not go beyond the sudden and gradual teachings! However, the existence of the sudden teaching cannot be completely denied. Why? All discussions of the sudden and gradual are based on the object being taught. If it is about the Tathagata (Buddha), in reality, the teachings of the Great and Small Vehicles are taught simultaneously, without any order. It is just that the people being taught have different abilities to understand, so naturally there are those who suddenly awaken and accept, or those who enter through gradual cultivation, based on what they have heard and compiled. How can it be said that there is no sudden teaching? It is just that the specific times cannot be determined, and the depths cannot be compared. Some say that there are seven stages and five periods in the gradual teaching, saying that when the Buddha first attained enlightenment, he taught Trapusa and Bhallika the human and heavenly teachings of the Panca-sila (five precepts) and Dasa-kusala (ten wholesome actions). However, the Buddha teaches according to the capacity of beings, teaching whatever is suitable for them to hear, how can it be limited to teaching the five precepts to two people at the beginning? Moreover, the Five Precepts
經》中，二長者得不起法忍，三百人得信忍，二百人得須陀洹果。《普曜經》中，佛為二長者授記，號密成如來。若爾，言初為二人說人天教門，義何依據？又二長者見佛聞法，禮佛而去，竟不向鹿苑。初說五戒時，未化陳如，與誰接次而名為漸？
人言第二時，十二年中說三乘別教。若爾，過十二年，有宜聞四諦、因緣、六度，豈可不說？若說，是則三乘別教不止在十二年中。若不說，是一段在後宜聞者，佛豈可不化也？定無此理。經言：為聲聞說四諦，乃至說六度；不止十二年，蓋一代中隨宜聞者即說耳。如四阿含經、五部律，是為聲聞說，乃訖于聖滅，即是其事。故《增一經》說：「釋迦十二年中略說戒，后瑕玼起，乃廣制。」《長阿含遊行經》說：「乃至涅槃」，何得言小乘悉十二年中也。
人言第三時，三十年中說空宗《般若》、《維摩》、《思益》，依何經文知三十年也？
言四十年後說《法華》一乘，《法華經》中彌勒言佛成道來，始過四十餘年，然不可言《法華》定在《大品》經后。何故？《大智論》云：須菩提于《法華》中，聞說舉手低頭，皆得作佛，是以今問退義。若爾，《大品》與《法華》前後何定也？
然《大品》、《法華》及《涅槃》，三教淺深，難可輒言。何
【現代漢語翻譯】 現代漢語譯本： 《經》中記載，兩位長者獲得了不起法忍（Anutpattika-dharma-kshanti，對法不生不滅的領悟），三百人獲得了信忍（Śraddhā-indriya，對佛法的信心），二百人證得了須陀洹果（Srotaāpanna，預流果）。《普曜經》中，佛陀為兩位長者授記，預言他們將成佛，佛號為密成如來（Mita-siddha-tathāgata）。如果這樣，那麼說最初為二人宣說人天教門（關於人道和天道的教義），有什麼依據呢？而且兩位長者見到佛陀聽聞佛法后，禮佛而去，最終沒有去鹿野苑（Mrigadava，佛陀初轉法輪之地）。最初宣說五戒（Pañca-śīlāni，佛教的基本倫理規範）時，尚未度化陳如（Kauṇḍinya，五比丘之首），與誰接續而稱之為漸進的教化呢？
有人說第二個時期，十二年中宣說了三乘別教（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna，聲聞乘、緣覺乘、菩薩乘的分別教義）。如果這樣，過了十二年，有適合聽聞四諦（catvāri āryasatyāni，苦、集、滅、道）、因緣（hetu-pratyaya，事物生起的原因和條件）、六度（ṣaṭ pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）的人，難道就不說了嗎？如果說了，那麼三乘別教就不止在十二年中了。如果不說，那麼對於這一時期之後適合聽聞佛法的人，佛陀難道就不度化了嗎？這肯定是不合道理的。經典上說：為聲聞（Śrāvaka，聽聞佛陀教導而修行的人）宣說四諦，乃至宣說六度；不止十二年，而是在佛陀的一生中，隨著適合聽聞的人就宣說。例如四阿含經（Agama，原始佛教經典）、五部律（Vinaya，佛教戒律），是為聲聞說的，直到佛陀涅槃（nirvāṇa，寂滅）為止，就是這樣的情況。所以《增一經》（Ekottara Agama，阿含經的一種）說：『釋迦牟尼佛在十二年中簡略地說戒律，後來出現問題，才廣泛地制定。』《長阿含經》（Dīrgha Agama，阿含經的一種）說：『乃至涅槃』，怎麼能說小乘（Hinayana，聲聞乘和緣覺乘）的教義都在十二年中呢？
有人說第三個時期，三十年中宣說空宗（Śūnyatā，一切皆空的宗義）的《般若經》（Prajñāpāramitā Sūtra，般若波羅蜜多經）、《維摩經》（Vimalakīrti Nirdeśa Sūtra，維摩詰所說經）、《思益經》（Viseṣacintāmaṇi-brahma-paripṛcchā Sūtra，思益梵天所問經），依據什麼經文知道是三十年呢？
有人說四十年後宣說《法華經》（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）的一乘（Ekayāna，唯一佛乘）教義，《法華經》中彌勒菩薩（Maitreya Bodhisattva，未來佛）說佛陀成道以來，才過了四十多年，然而不能說《法華經》一定在《大品經》（Mahāprajñāpāramitā Sūtra，大般若波羅蜜多經）之後。為什麼呢？《大智度論》（Mahāprajñāpāramitopadeśa，解釋《大般若經》的論著）中說：須菩提（Subhūti，佛陀的十大弟子之一）在《法華經》中，聽到說舉手低頭，都能成佛，因此現在問退義（關於退轉菩提心的問題）。如果這樣，《大品經》與《法華經》的前後順序怎麼能確定呢？
然而《大品經》、《法華經》以及《涅槃經》（Mahāparinirvāṇa Sūtra，大般涅槃經），這三種教義的深淺，難以輕易斷言。為什麼？
【English Translation】 English version: In the Sutra, two elders attained Anutpattika-dharma-kshanti (the patience with the unarising of dharmas), three hundred people attained Śraddhā-indriya (the faculty of faith), and two hundred people attained Srotaāpanna (stream-enterer). In the Buddhāvataṃsaka Sūtra, the Buddha prophesied that two elders would become Buddhas named Mita-siddha-tathāgata. If so, what is the basis for saying that the human and heavenly teachings were initially taught to two people? Moreover, after seeing the Buddha and hearing the Dharma, the two elders paid homage and left, but did not go to Mrigadava (Deer Park, where the Buddha first turned the wheel of Dharma). When the five precepts (Pañca-śīlāni, basic ethical guidelines in Buddhism) were first taught, Kauṇḍinya (one of the first five disciples) had not yet been converted, so who was it that was gradually taught?
Some say that in the second period, the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, the vehicles of Hearers, Solitary Buddhas, and Bodhisattvas) were taught separately for twelve years. If so, after twelve years, if there were those who were suitable to hear the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, path), dependent origination (hetu-pratyaya, the causes and conditions of arising), and the six perfections (ṣaṭ pāramitā, generosity, morality, patience, diligence, concentration, wisdom), would they not be taught? If they were taught, then the separate teachings of the three vehicles would not be limited to twelve years. If they were not taught, would the Buddha not convert those who were suitable to hear the Dharma after this period? This is certainly unreasonable. The scriptures say: The Four Noble Truths are taught to the Śrāvaka (hearers), and even the six perfections; it is not limited to twelve years, but is taught throughout the Buddha's life to those who are suitable to hear it. For example, the four Agamas (Agama, early Buddhist scriptures) and the five Vinayas (Vinaya, Buddhist monastic rules) are for the Śrāvakas, and this continues until the Buddha's nirvāṇa (nirvāṇa, cessation). Therefore, the Ekottara Agama (a type of Agama) says: 'Śākyamuni Buddha briefly taught the precepts for twelve years, and later, when problems arose, they were widely established.' The Dīrgha Agama (a type of Agama) says: 'Even until nirvāṇa,' how can it be said that all of the Hinayana (the vehicle of hearers and solitary Buddhas) teachings were within twelve years?
Some say that in the third period, the Prajñāpāramitā Sūtra (Perfection of Wisdom Sutra), the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti Sutra), and the Viseṣacintāmaṇi-brahma-paripṛcchā Sūtra (the Sutra of Brahma's Inquiry) of the Śūnyatā (emptiness) school were taught for thirty years. What sutra supports the claim of thirty years?
Some say that after forty years, the Ekayāna (one vehicle) teaching of the Saddharma Puṇḍarīka Sūtra (Lotus Sutra) was taught. In the Lotus Sutra, Maitreya Bodhisattva (the future Buddha) says that it has only been forty years since the Buddha attained enlightenment, but it cannot be said that the Lotus Sutra is definitely after the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra). Why? The Mahāprajñāpāramitopadeśa (a treatise explaining the Great Perfection of Wisdom Sutra) says: Subhūti (one of the Buddha's ten great disciples) heard in the Lotus Sutra that even raising one's hand or bowing one's head could lead to Buddhahood, and therefore now asks about the meaning of regression (questions about regressing from Bodhicitta). If so, how can the order of the Mahāprajñāpāramitā Sūtra and the Lotus Sutra be determined?
However, the depth of the teachings of the Mahāprajñāpāramitā Sūtra, the Lotus Sutra, and the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) is difficult to easily assert. Why?
者？涅槃佛性亦名般若，亦名一乘，一乘是《法華》之宗，《般若》是大品所說，即是明性，復有何未了乎？《大品》中說第一義空，與《涅槃經》明空無異，皆云色空，乃至大涅槃亦空。又《大品》說「涅槃非化」，《維摩》說佛身離五非常，與涅槃明常說涅槃不空，有何異而自生分別，言《維摩》偏詺明常，《大品》一向說空也？
人以阿難等諸聲聞在《大品》會，復經《法華》會，終至《涅槃》會，故知《大品》、《法華》、《涅槃》應有淺深。義不必爾。何者？如阿難、迦葉，經《法華》會，若未聞說常，《涅槃》會中二人不在，何由得有常解流通《涅槃》？複次，舍利弗在佛涅槃前七日滅度，大目連為執杖外道所打，亦在佛前涅槃，皆不在雙林之會，豈可不得常解乎？即知法華中，已悟常竟，不假更聞。又舍利弗等諸聲聞，皆是如來影響，如《法華經》說：「知眾樂小法，而畏於大智，是故諸菩薩作聲聞、緣覺。」《涅槃》亦云：「我法最長子，是名大迦葉，阿難多聞士，能斷一切疑，自然能解了，是常與無常。」故知影響之人，在大則大，在小則小，何可就其人以定階漸也？又若從法華后入涅槃者，《法華經》中已明王宮非始，久來成道，何由涅槃中，方引道樹，始成執實為疑。故知為一段眾生，
【現代漢語翻譯】 現代漢語譯本：那麼，涅槃佛性也叫做般若（prajna，智慧），也叫做一乘（ekayana，唯一乘載）。一乘是《法華經》（Lotus Sutra）的宗旨，《般若經》（Prajnaparamita Sutra）是大品所說的，就是明心見性，還有什麼沒有明白的呢？《大品經》中說第一義空，與《涅槃經》（Nirvana Sutra）所說的空沒有區別，都說色是空的，乃至大涅槃也是空的。而且，《大品經》說『涅槃非化』，《維摩經》（Vimalakirti Sutra）說佛身遠離五種無常，與《涅槃經》所說的常，說涅槃不空，有什麼不同而要自己產生分別，說《維摩經》偏重於說明常，《大品經》一味地說空呢？
有人認為阿難（Ananda）等各位聲聞（sravaka，聽聞佛法之弟子）在《大品經》法會上，又經歷了《法華經》法會，最終到了《涅槃經》法會，因此認為《大品經》、《法華經》、《涅槃經》應該有深淺之分。義理不一定是這樣。為什麼呢？比如阿難、迦葉（Kasyapa），經歷了《法華經》法會，如果沒聽說常，那麼《涅槃經》法會中這兩人就不應該在場，又怎麼會有常的理解來流通《涅槃經》呢？再者，舍利弗（Sariputra）在佛陀涅槃前七日滅度，大目連（Maha Maudgalyayana）被執杖外道所打，也在佛陀之前涅槃，都不在雙林（sala grove）法會上，難道就不能得到常的理解嗎？由此可知在《法華經》中，已經領悟了常的道理，不需要再聽聞了。而且，舍利弗等各位聲聞，都是如來的應化身，如《法華經》所說：『知道眾生喜歡小法，而畏懼大智慧，因此各位菩薩示現為聲聞、緣覺（pratyekabuddha，獨立覺悟者）。』《涅槃經》也說：『我的佛法中最年長的兒子，名叫大迦葉，阿難是多聞之士，能斷除一切疑惑，自然能夠理解，什麼是常與無常。』所以知道應化之人，在大則大，在小則小，怎麼能根據他們來確定階梯層次呢？而且如果從《法華經》之後才進入《涅槃經》的人，《法華經》中已經說明王宮不是開始，很久以來就已經成道，怎麼會在《涅槃經》中，才引用菩提樹下開始成道的事情，執著於此為實而產生疑惑呢？所以知道這是爲了一部分眾生。
【English Translation】 English version: Then, Nirvana-Buddha-nature is also called Prajna (wisdom), and also called Ekayana (the only vehicle). Ekayana is the doctrine of the Lotus Sutra, and the Prajnaparamita Sutra is what the Great Chapter speaks of, which is to clarify the mind and see the nature. What else is not understood? The Great Chapter speaks of the emptiness of the first meaning, which is no different from the emptiness clarified in the Nirvana Sutra. Both say that form is empty, and even Great Nirvana is empty. Moreover, the Great Chapter says 'Nirvana is not transformation,' and the Vimalakirti Sutra says that the Buddha's body is free from the five impermanences, which is the same as the permanence spoken of in the Nirvana Sutra, saying that Nirvana is not empty. What is the difference that you create distinctions yourself, saying that the Vimalakirti Sutra emphasizes clarifying permanence, while the Great Chapter always speaks of emptiness?
Some people think that Ananda (the Buddha's attendant) and other Sravakas (disciples who hear the Buddha's teachings) were at the assembly of the Great Chapter, then went through the assembly of the Lotus Sutra, and finally arrived at the assembly of the Nirvana Sutra, so they believe that the Great Chapter, the Lotus Sutra, and the Nirvana Sutra should have different levels of depth. The meaning is not necessarily so. Why? For example, Ananda and Kasyapa (one of the Buddha's major disciples), went through the assembly of the Lotus Sutra. If they had not heard of permanence, then these two should not be present in the assembly of the Nirvana Sutra. How could they have the understanding of permanence to circulate the Nirvana Sutra? Furthermore, Sariputra (one of the Buddha's chief disciples) passed away seven days before the Buddha's Nirvana, and Maha Maudgalyayana (another of the Buddha's chief disciples) was beaten by the stick-wielding heretics, and also entered Nirvana before the Buddha. Neither of them were at the assembly in the sala grove. Could it be that they could not obtain the understanding of permanence? From this, it can be known that in the Lotus Sutra, the principle of permanence has already been realized, and there is no need to hear it again. Moreover, Sariputra and other Sravakas are all manifestations of the Tathagata (Buddha), as the Lotus Sutra says: 'Knowing that beings like small dharmas and fear great wisdom, therefore, the Bodhisattvas manifest as Sravakas and Pratyekabuddhas (solitary Buddhas).' The Nirvana Sutra also says: 'My eldest son in the Dharma is named Maha Kasyapa, Ananda is a learned man, able to cut off all doubts, and naturally able to understand what is permanent and impermanent.' Therefore, it is known that those who are manifestations are great when they are in the great, and small when they are in the small. How can one determine the levels based on them? Moreover, if those who enter Nirvana after the Lotus Sutra, the Lotus Sutra has already clarified that the royal palace is not the beginning, and that enlightenment has been attained for a long time. How could it be that in the Nirvana Sutra, they only cite the matter of attaining enlightenment under the Bodhi tree as the beginning, clinging to this as real and giving rise to doubts? Therefore, it is known that this is for a segment of beings.
最後聞常者《涅槃經》；聞法華者，不假聞《涅槃》也。
又《涅槃經》有大利益，如《法華》中，八千聲聞得受記莂，成大果實。若以法華得記，證涅槃之益，即是理同，教無深淺明矣。
又《法華優波提舍》中，明《法華經》理圓教極，無所缺少。龍樹于《大智論》中，嘆法華最為甚深。何故余經皆付阿難，唯《法華》但付菩薩？是知法華究竟滿足，弗須致疑。
復應當知諸大乘經指歸不殊，但隨宜為異耳。如《華嚴》、《無量義》、《法華》皆三昧名，《般若》是大智慧，《維摩》說「不思議解脫」是解脫、大涅槃是究竟滅，文殊問菩提是滿足道，悉是佛法。法無優劣，于中明果皆是佛果，明因皆是地行，明理皆是法性，所為皆是菩薩，指歸不當有異，人何為強作優劣？若爾，誕公云：雙樹已前，指《法華經》悉不了，豈非誣誷也？人情既爾，經論云何？
摩得勒伽說十二部經，唯方廣部是菩薩藏，十一部是聲聞藏。又佛為聲聞菩薩說出苦道，諸集經者，以為菩薩所說為菩薩藏；以為聲聞所說為聲聞藏。龍樹于《大智論》中亦云：「大迦葉與阿難在香山撰集三藏為聲聞藏，文殊與阿難集摩訶衍經為菩薩藏。」《涅槃》亦云：「十一部經為二乘所持，方等部為菩薩所持。」是以依按經論
{ "translations": [ "現代漢語譯本：最後聽聞常住之理的是《涅槃經》（Nirvana Sutra）；聽聞過《法華經》（Lotus Sutra）的人，就不需要再聽聞《涅槃經》了。", "", "而且，《涅槃經》有很大的利益，就像在《法華經》中，八千聲聞（Śrāvaka，聲聞：聽聞佛陀教誨而證悟的修行者）得到授記（vyākaraṇa，授記：佛陀預言未來成佛）一樣，成就了很大的果實。如果憑藉《法華經》得到授記，從而證得涅槃的利益，那就是道理相同，教義沒有深淺之分，這很明顯。", "", "此外，《法華優波提舍》（Upadeśa，優波提舍：論書）中，闡明《法華經》的道理圓滿，教義達到極致，沒有任何缺少。龍樹（Nāgārjuna，龍樹：佛教大乘中觀學派創始人）在《大智論》（Mahāprajñāpāramitopadeśa，大智論：解釋《大般若經》的論書）中，讚歎《法華經》最為深奧。為什麼其餘的經典都交付給阿難（Ānanda，阿難：佛陀的十大弟子之一），唯獨《法華經》只交付給菩薩（Bodhisattva，菩薩：發願救度一切眾生的修行者）？由此可知《法華經》究竟圓滿，不需要懷疑。", "", "還應當知道，所有大乘經典所指歸的道理沒有差別，只是隨著不同的根機而有所不同罷了。比如《華嚴經》（Avataṃsaka Sūtra）、《無量義經》（Sūtra of Immeasurable Meanings）、《法華經》都是三昧（Samādhi，三昧：禪定）的名稱，《般若經》（Prajñāpāramitā Sūtra，般若經：宣講空性的經典）是大智慧，《維摩經》（Vimalakīrti Nirdeśa Sūtra）說『不可思議解脫』是解脫，大涅槃是究竟的寂滅，文殊（Mañjuśrī，文殊：智慧的象徵）問菩提（Bodhi，菩提：覺悟）是圓滿的道，這些都是佛法。佛法沒有優劣之分，其中闡明的果都是佛果，闡明的因都是菩薩的修行，闡明的理都是法性（Dharmatā，法性：諸法實相），所做的一切都是菩薩的行為，所指歸的道理不應當有差異，人們為什麼要強行區分優劣呢？如果這樣，誕公說：雙樹（Śāla Trees，雙樹：佛陀涅槃之處的娑羅雙樹）之前，指《法華經》都不能完全理解，豈不是誣衊嗎？世俗之人尚且如此，經典論著又該如何呢？", "", "摩得勒伽（Mātṛka，摩得勒伽：論藏）說十二部經，只有方廣部（Vaipulya，方廣部：大乘經典）是菩薩藏，其餘十一部是聲聞藏。而且佛陀為聲聞和菩薩宣說出離苦海的道路，結集經典的人，認為菩薩所說的就是菩薩藏；認為聲聞所說的就是聲聞藏。龍樹在《大智論》中也說：『大迦葉（Mahākāśyapa，大迦葉：佛陀的十大弟子之一）與阿難在香山撰集三藏（Tripiṭaka，三藏：經、律、論）為聲聞藏，文殊與阿難集摩訶衍經（Mahāyāna Sūtra，摩訶衍經：大乘經典）為菩薩藏。』《涅槃經》也說：『十一部經為二乘（Śrāvakayāna and Pratyekabuddhayāna，二乘：聲聞乘和緣覺乘）所持，方等部為菩薩所持。』因此，依據經典論著。", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version: Finally, what is heard as constant is the Nirvana Sutra; one who has heard the Lotus Sutra does not need to hear the Nirvana Sutra.", "", "Moreover, the Nirvana Sutra has great benefits, just as in the Lotus Sutra, eight thousand Śrāvakas (Śrāvaka: a practitioner who attains enlightenment by hearing the Buddha's teachings) receive predictions of future Buddhahood (vyākaraṇa: Buddha's prediction of future Buddhahood), achieving great fruits. If one attains the benefit of Nirvana through the prediction received from the Lotus Sutra, then the principle is the same, and the teachings have no deep or shallow distinctions, which is clear.", "", "Furthermore, in the Lotus Sutra Upadeśa (Upadeśa: commentary), it is clarified that the Lotus Sutra's principle is complete and its teachings are ultimate, lacking nothing. Nāgārjuna (Nāgārjuna: founder of the Madhyamaka school of Mahayana Buddhism) in the Mahāprajñāpāramitopadeśa (Mahāprajñāpāramitopadeśa: a commentary on the Great Perfection of Wisdom Sutra) praises the Lotus Sutra as the most profound. Why are all other sutras entrusted to Ānanda (Ānanda: one of the Buddha's ten great disciples), but only the Lotus Sutra is entrusted to Bodhisattvas (Bodhisattva: a practitioner who vows to save all sentient beings)? From this, it can be known that the Lotus Sutra is ultimately complete and there is no need for doubt.", "", "It should also be known that the guiding principles of all Mahayana sutras are not different, but they vary according to the suitability of the audience. For example, the Avataṃsaka Sūtra, the Sutra of Immeasurable Meanings, and the Lotus Sutra are all names of Samādhi (Samādhi: meditative concentration), the Prajñāpāramitā Sūtra (Prajñāpāramitā Sūtra: sutras expounding emptiness) is great wisdom, the Vimalakīrti Nirdeśa Sūtra speaks of 'inconceivable liberation' as liberation, great Nirvana is ultimate extinction, Mañjuśrī (Mañjuśrī: symbol of wisdom) asking about Bodhi (Bodhi: enlightenment) is the complete path—all of these are the Buddha's teachings. The Dharma has no superior or inferior qualities; the fruits explained within are all Buddha fruits, the causes explained are all Bodhisattva practices, the principles explained are all Dharmatā (Dharmatā: the true nature of phenomena), and all actions are Bodhisattva actions. The guiding principles should not be different, so why do people insist on creating superior and inferior distinctions? If so, then if Dān Gong says that before the Śāla Trees (Śāla Trees: the twin Śāla trees where the Buddha entered Nirvana), the Lotus Sutra was not fully understood, wouldn't that be slander? If worldly people are like this, what about the sutras and treatises?", "", "Mātṛka (Mātṛka: Abhidhamma) says that of the twelve divisions of scriptures, only the Vaipulya (Vaipulya: Mahayana sutras) section is the Bodhisattva Pitaka, and the other eleven sections are the Śrāvaka Pitaka. Moreover, the Buddha taught the path to liberation from suffering to both Śrāvakas and Bodhisattvas. Those who compiled the scriptures considered what was spoken by Bodhisattvas to be the Bodhisattva Pitaka; what was spoken by Śrāvakas to be the Śrāvaka Pitaka. Nāgārjuna also said in the Mahāprajñāpāramitopadeśa: 'Mahākāśyapa (Mahākāśyapa: one of the Buddha's ten great disciples) and Ānanda compiled the Tripiṭaka (Tripiṭaka: Sutra, Vinaya, and Abhidhamma) at Fragrant Mountain as the Śrāvaka Pitaka, while Mañjuśrī and Ānanda compiled the Mahāyāna Sūtras (Mahāyāna Sūtra: Mahayana sutras) as the Bodhisattva Pitaka.' The Nirvana Sutra also says: 'The eleven sections of scriptures are held by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna: Hearer Vehicle and Solitary Realizer Vehicle), while the Vaipulya section is held by Bodhisattvas.' Therefore, based on the sutras and treatises." ] }
，略唯二種，聲聞藏及菩薩藏也。
然教必對人，人別各二：聲聞藏中有決定聲聞及退菩提心聲聞；菩薩藏中有頓悟大士有漸入菩薩。聲聞藏中決定聲聞者，久習別異善根，小心狹劣，成就小性，一向樂小；佛為說小，畢竟作證，不能趣大。言退菩提心聲聞者，是人嘗于先佛及諸菩薩所發菩提心，但經生歷死，忘失本念，遂生小心，志願于小；佛為說小，終令趣大。然決定聲聞一向住小，退菩提心聲聞后能趣大。雖有去有住，而受小時一，故對此二人所說為聲聞藏。
菩薩藏中有能頓悟者，如《華嚴》等經所為眾生，不由小來，一往入大，故名為頓。從漸入者，即向退菩提心聲聞，后能入大，大從小來，故稱為漸。雖有頓漸不同，然受大處一，故對此二人所說為菩薩藏也。
然此二藏，隨所為、隨所說，聲聞藏中有菩薩為影響，然非所為，不可從菩薩名作大乘經。菩薩藏中亦有聲聞人，非正所為宗，不說聲聞法，故不可名為小乘法。擬人定法，各目不同，是以要而攝之，略唯二也。
問：
佛為三乘人說三種教，何以故判藏唯有其二？
答：
佛為求三乘人說三乘法，然聞因緣者，即是聲聞。辟支佛出無佛世，但現神通，默無所說，故結集經者集為二藏也。依經判教，厥
【現代漢語翻譯】 略而言之，只有兩種藏（藏經）：聲聞藏和菩薩藏。
然而，教法必定是針對不同的人而設，人又可分為兩種：聲聞藏中有決定聲聞和退菩提心聲聞；菩薩藏中有頓悟大士和漸入菩薩。聲聞藏中的決定聲聞，長久以來習慣於別異的善根，心胸狹隘，成就了小乘的根性，一直以來都樂於小乘；佛為他們說小乘法，最終證得小乘果位，不能趣向大乘。退菩提心聲聞，是指這些人曾經在過去的佛和菩薩那裡發過菩提心（bodhicitta，覺悟之心），但經歷了生死輪迴，忘記了最初的誓願，於是生起了小乘之心，志願于小乘；佛為他們說小乘法，最終會引導他們趣向大乘。然而，決定聲聞一直安住于小乘，退菩提心聲聞後來能夠趣向大乘。雖然有離去有安住，但都接受了小乘的教法，所以對這兩種人所說的法稱為聲聞藏。
菩薩藏中有能夠頓悟的人，如《華嚴經》（Avatamsaka Sutra）等經典所教化的眾生，不從小乘而來，一開始就進入大乘，所以稱為頓悟。從漸入的人，就是指那些退菩提心的聲聞，後來能夠進入大乘，大乘是從小乘而來，所以稱為漸入。雖然有頓悟和漸悟的不同，但都接受了大乘的教法，所以對這兩種人所說的法稱為菩薩藏。
然而，這兩種藏，隨著所教化的人和所說的法，聲聞藏中也有菩薩作為影響，但不是主要教化的對象，不能從菩薩的名字而稱為大乘經。菩薩藏中也有聲聞人，但不是主要教化的對象，不說聲聞法，所以不能稱為小乘法。根據所針對的人來確定教法，各自的目標不同，所以要簡要地概括，就只有兩種藏。
問：
佛為三乘人說三種教法，為什麼判定的藏只有兩種？
答：
佛為求三乘果位的人說三乘法，然而聽聞因緣法（pratītyasamutpāda，緣起）的人，就是聲聞。辟支佛（Pratyekabuddha，緣覺）出現在沒有佛的時代，只是展現神通，默默無語，所以結集經典的人將之歸為兩種藏。
【English Translation】 In brief, there are only two kinds of Pitakas (collections of scriptures): the Śrāvakapiṭaka and the Bodhisattvapiṭaka.
However, teachings must be directed towards specific people, and people can be divided into two types: within the Śrāvakapiṭaka, there are determined Śrāvakas and Śrāvakas who have regressed from the Bodhi mind; within the Bodhisattvapiṭaka, there are those who attain sudden enlightenment and Bodhisattvas who enter gradually. The determined Śrāvakas in the Śrāvakapiṭaka have long been accustomed to different roots of goodness, are small-minded and inferior, have achieved a small nature, and are always fond of the small; the Buddha speaks the small for them, and they ultimately attain the small fruit, unable to proceed to the great. The Śrāvakas who have regressed from the Bodhi mind are those who once generated the Bodhi mind (bodhicitta, the mind of enlightenment) in the presence of past Buddhas and Bodhisattvas, but having gone through birth and death, have forgotten their original vow, and thus developed a small mind, aspiring to the small; the Buddha speaks the small for them, ultimately leading them to the great. However, the determined Śrāvakas always abide in the small, while the Śrāvakas who have regressed from the Bodhi mind can later proceed to the great. Although there are those who leave and those who abide, they all receive the small teachings, so the teachings spoken to these two types of people are called the Śrāvakapiṭaka.
Within the Bodhisattvapiṭaka, there are those who can attain sudden enlightenment, such as the beings taught in scriptures like the Avatamsaka Sutra (Avatamsaka Sutra); they do not come from the small, but enter the great directly, so they are called sudden. Those who enter gradually are the Śrāvakas who have regressed from the Bodhi mind, who can later enter the great; the great comes from the small, so they are called gradual. Although there are differences between sudden and gradual, they all receive the great teachings, so the teachings spoken to these two types of people are called the Bodhisattvapiṭaka.
However, with these two Pitakas, depending on the people being taught and the teachings being spoken, there are also Bodhisattvas in the Śrāvakapiṭaka as an influence, but they are not the primary focus of the teachings, so it cannot be called a Mahāyāna Sutra based on the name of the Bodhisattva. There are also Śrāvakas in the Bodhisattvapiṭaka, but they are not the primary focus, and the Śrāvaka teachings are not spoken, so it cannot be called a Hīnayāna Dharma. Determining the Dharma based on the people it is intended for, each has a different goal, so to summarize it concisely, there are only two Pitakas.
Question:
The Buddha speaks three kinds of teachings for the three vehicles, why are there only two Pitakas?
Answer:
The Buddha speaks the three vehicle teachings for those seeking the three vehicle fruits, but those who hear the teaching of dependent origination (pratītyasamutpāda, dependent arising) are Śrāvakas. Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas) appear in times without a Buddha, only displaying supernatural powers and remaining silent, so those who compiled the scriptures grouped them into two Pitakas.
致云爾。
今之四教與達摩二藏，會通云何？彼自云要而攝之，略唯二種。今開分之，判為四教耳：聲聞藏即三藏教也；菩薩藏即通、別、圓教也。為決定聲聞說三藏教；為退大聲聞說通教；為漸悟菩薩說別教；為頓悟菩薩說圓教。非唯名數易融，而義意玄合，今古符契，一無二焉。唯文略而義廣，教一而蔽諸。若申隱以使顯，須多作論義。如捕獵川澤、饒結筌罤，豈漁獵者好博耶？不得已而博耳。
師云：我以五章，略譚玄義，非能申文外之妙，特是粗述所懷，常恨言不能暢意，況復記能盡言！雖然，若能尋七義，次通十妙，研別體七，餘五鉤瑣相承，宛宛如繡，引經印定，句句環合，非直包諸名教，該乎半滿而已矣！又即事成觀，鑿凡夫之乾土，見聖法之水泥。圓通之道，於斯通矣！遍朗之朗，于茲明矣！此備於前，今更消文於後也。
妙法蓮華經玄義卷第十下
【現代漢語翻譯】 現代漢語譯本： 謹致問候云爾。
如今的四教（四種教義，指三藏教、通教、別教、圓教）與達摩（菩提達摩，禪宗始祖）所傳的二藏（指經藏和律藏），如何會通呢？他們自己說要概括和攝取，簡略來說只有兩種。現在我將它展開分析，判為四教：聲聞藏（為聲聞乘弟子所說之教法）即是三藏教；菩薩藏（為菩薩乘弟子所說之教法）即是通教、別教、圓教。為決定證悟的聲聞乘弟子說三藏教；為退回大乘的聲聞乘弟子說通教；為漸悟的菩薩說別教；為頓悟的菩薩說圓教。不僅僅是名相容易融合，而且義理深奧地契合，古今相符，完全一致。只是文字簡略而義理廣博，教義單一而遮蔽了許多方面。如果想要闡明隱晦之處使其顯現，就需要多作論述。如同在川澤中捕獵，設定許多捕魚的工具，難道是漁獵者喜歡繁瑣嗎？是不得已而為之。
師父說：我用五章，簡略地談論玄妙的義理，不能完全闡述文字之外的精妙之處，只是粗略地敘述自己的想法，常常遺憾言語不能充分表達心意，更何況記錄能夠完全表達言語！雖然如此，如果能夠尋繹七種意義，進而通達十種妙法，研究別體的七種內容，其餘五種鉤鎖相互承接，宛如精美的刺繡，引用經典加以印證，句句緊密相合，不僅僅是包含各種名相教義，而且涵蓋了半教和滿教（指權教和實教）！又能夠即事成觀（從具體事物中體悟真理），開鑿凡夫的乾硬土地，見到聖法的濕潤泥土。圓融通達的道路，由此暢通了！普遍明朗的朗照，由此顯明瞭！這些都已在前文詳備地論述過，現在再在後文加以解釋。
《妙法蓮華經玄義》卷第十下
【English Translation】 English version: Respectfully addressed to you.
How do the current Four Teachings (the four doctrines, referring to the Tripitaka Teaching, Shared Teaching, Distinct Teaching, and Perfect Teaching) and the Two Collections (referring to the Sutra Pitaka and Vinaya Pitaka) transmitted by Bodhidharma (the founder of Zen Buddhism) correspond? They themselves say that they want to summarize and capture, and simply put, there are only two types. Now I will expand and analyze it, judging it as Four Teachings: the Sravaka Pitaka (teachings for Sravaka disciples) is the Tripitaka Teaching; the Bodhisattva Pitaka (teachings for Bodhisattva disciples) is the Shared Teaching, Distinct Teaching, and Perfect Teaching. The Tripitaka Teaching is taught for decisively enlightened Sravaka disciples; the Shared Teaching is taught for Sravaka disciples who have retreated from the Mahayana path; the Distinct Teaching is taught for gradually enlightened Bodhisattvas; the Perfect Teaching is taught for suddenly enlightened Bodhisattvas. It is not only that the names and terms are easy to integrate, but also that the meanings are profoundly consistent, corresponding to both ancient and modern times, and completely identical. It's just that the words are concise but the meaning is broad, and the teaching is singular but obscures many aspects. If you want to clarify the obscure and make it manifest, you need to make more arguments. It's like hunting in rivers and lakes, setting up many fishing tools. Is it that the fishermen like complexity? It is only done out of necessity.
The master said: I use five chapters to briefly discuss the profound meaning, unable to fully elaborate on the subtleties beyond the words, but only roughly describe my own thoughts, often regretting that words cannot fully express my intentions, let alone that records can fully express words! Even so, if you can explore the seven meanings, and then understand the ten subtleties, study the seven contents of the distinct entity, and the remaining five interlocking links are connected to each other, like exquisite embroidery, quoting scriptures to confirm, each sentence closely integrated, not only including various nominal teachings, but also covering the half teaching and the full teaching (referring to provisional teaching and true teaching)! Moreover, one can immediately achieve contemplation (realize the truth from concrete things), excavate the dry and hard soil of ordinary people, and see the moist soil of the holy Dharma. The path of perfect and unobstructed understanding is thus opened up! The universal and bright illumination is thus revealed! These have been discussed in detail in the previous text, and will now be explained further in the following text.
The Profound Meaning of the Lotus Sutra, Volume 10, Part 2