T33n1717_法華玄義釋簽
大正藏第 33 冊 No. 1717 法華玄義釋簽
No. 1717 [cf. Nos. 262, 1716]
釋簽緣起序
君山除饉男普門子屬辭
四教成列，開合之旨，蘊乎其中，十子既往，幽贊之功，在人方絕，惟三轉遂周，一乘載導，經文顯而約，玄記博而深，後進難窺，蒙求尚壅，不遠而復，存乎其時，我哲匠湛然公當之矣。公孩提秀髮，志學名成，淵解得於自心，博贍振于先達，無適不可，以虛受人，洎毗壇以至於國清，其從如雲矣。間者島夷作難，海山不寧，徇法之多，仄身巖宇，或謂身危法喪，莫如奉法全身，僶俯遂行，暴露原野，是樂法者請益悅隨，且法實無邊，身則有待，弘敷未暇，簽訪有憑，因簽以釋，思逸功倍，美哉洋洋乎！登門者肯綮未嘗，望涯者恥躬不逮，乘是以訓文，其可廢耶？先德既詳，雖大科不舉，諸生未達，在小疑必疏。凡十卷，不忘于本，以天臺命家，善繼其宗，以釋簽順學，信所謂觀象得意、俾昏作明，永代不朽者也。普早歲在塵，后時從道，徒欲擊其大節，獨不愧於心乎！天王越在陜郛之明年甲辰歲紀月貞于相。
法華玄義釋簽卷第一
天臺沙門湛然述
昔于臺嶺，隨諸問者簽下所錄，不暇尋究文勢生起
【現代漢語翻譯】 現代漢語譯本 大正藏第 33 冊 No. 1717 法華玄義釋簽
No. 1717 [cf. Nos. 262, 1716]
釋簽緣起序
君山除饉男普門子屬辭
四教（藏教、通教、別教、圓教）的次第排列，開顯和會合的宗旨，都蘊含在其中。天臺智者大師的十位弟子去世后，幽微的贊助之功，在世間幾乎斷絕。只有三轉法輪（示相轉、勸修轉、作證轉）才能周遍，一乘佛法才能引導。經文顯得簡略，而《法華玄義》的記錄廣博而深奧，後學者難以窺探，初學者還被矇蔽。從不遠處迴歸正道，正當其時，我們的傑出匠人湛然法師承擔了這個重任。湛然法師從小就聰慧，立志學習併成就名聲，深刻的理解得於自心，廣博的學識震動了先輩，無論做什麼都可以，以謙虛的態度接受別人的教誨。從毗壇（舉行受戒儀式的場所）到國清寺（天臺宗的祖庭），跟隨他學習的人多如雲。期間島夷（指倭寇）作亂，海域和山林都不安寧，很多遵循佛法的人，藏身於巖洞之中。有人說，與其身處危險而佛法喪失，不如奉行佛法保全自身，於是勉強順從，暴露在原野之中。那些喜愛佛法的人請求教益並喜悅地跟隨，而且佛法實際上是無邊的，身體則是有限的，弘揚佛法還沒有空閑，簽註和拜訪需要依據。通過簽註來解釋，思考變得輕鬆，功效倍增，多麼美好啊！登門求教的人，關鍵之處沒有不被指出的，遠望的人，以自身能力不足為恥。憑藉這些來訓釋經文，怎麼可以廢棄呢？先賢已經詳細地闡述了，即使沒有舉出大的綱目，諸位學子尚未通達，對於小的疑問必定要疏通。總共十卷，不忘根本，以天臺宗的宗旨來命名，善於繼承其宗派，用《釋簽》來順應學習，相信這就是所謂的『觀象得意』，使昏昧變為光明，永遠不會磨滅啊。我普門子早年身處塵世，後來才皈依佛道，只是想敲擊其中的大節，難道不會內心感到慚愧嗎！天王（指唐肅宗）在陜郛（今河南省陜縣）的第二年，甲辰年，歲星的紀月正當于星相的位置。
法華玄義釋簽卷第一
天臺沙門湛然 述
過去在天臺山，隨著各位提問者，記錄籤條下的內容，沒有空閑去探究文章的脈絡和生起。
【English Translation】 English version Tripitaka Volume 33 No. 1717 Profound Meaning of the Lotus Sutra with Commentary
No. 1717 [cf. Nos. 262, 1716]
Preface to the Commentary on the Notes
Composed by Pumenzi, a man from Junshan who relieved famine
The arrangement of the Four Teachings (Tripitaka, Common, Distinct, and Perfect), and the principles of opening and combining, are all contained within them. After the ten disciples of Great Teacher Zhiyi of Tiantai passed away, the subtle assistance was almost cut off in the world. Only the Three Turnings of the Dharma Wheel (showing the aspect, encouraging practice, and bearing witness) can be complete, and the One Vehicle of the Buddha Dharma can guide. The sutra text appears concise, while the records of the 'Profound Meaning of the Lotus Sutra' are broad and profound, making it difficult for later learners to grasp, and beginners are still obscured. Returning to the right path from not far away is timely, and our outstanding craftsman, Dharma Master Zhanran, has taken on this responsibility. Dharma Master Zhanran was intelligent from childhood, determined to study and achieve fame, profound understanding was obtained from his own mind, and his broad knowledge shook the predecessors. He could do anything, and he accepted the teachings of others with humility. From the Pitan (the place where ordination ceremonies are held) to Guoqing Temple (the ancestral temple of the Tiantai School), those who followed him to study were as numerous as clouds. During this period, the island barbarians (referring to Japanese pirates) caused chaos, and the seas and mountains were not peaceful. Many who followed the Buddha Dharma hid in caves. Some said that rather than being in danger and losing the Buddha Dharma, it is better to uphold the Buddha Dharma and preserve oneself, so they reluctantly complied and were exposed in the wilderness. Those who loved the Buddha Dharma requested teachings and followed with joy, and the Buddha Dharma is actually boundless, while the body is limited. There is no time to promote the Buddha Dharma, and the notes and visits need a basis. By explaining through the notes, thinking becomes easier and the effect is doubled, how wonderful! Those who come to ask for advice, the key points are never not pointed out, and those who look from afar are ashamed of their own lack of ability. How can it be abandoned to use these to interpret the scriptures? The former sages have already explained in detail, even if the major outlines are not mentioned, the students have not yet understood, and small doubts must be cleared. A total of ten volumes, not forgetting the root, named after the tenets of the Tiantai School, good at inheriting its sect, using the 'Commentary on the Notes' to conform to learning, believing that this is the so-called 'understanding the meaning by observing the phenomena', turning darkness into light, and will never be extinguished. I, Pumenzi, was in the world in my early years, and only later did I convert to the Buddha's path, just wanting to strike the major points, wouldn't I feel ashamed in my heart! The Heavenly King (referring to Emperor Suzong of Tang) was in Shanfu (now Shan County, Henan Province) in the second year, the year of Jia Chen, and the monthly record of the planet Jupiter was in the correct position of the constellations.
Profound Meaning of the Lotus Sutra with Commentary, Volume 1
Commented by Shramana Zhanran of Tiantai
In the past, on Mount Tiantai, following the questioners, the content under the notes was recorded, and there was no time to explore the context and origin of the article.
，亦未委細分節句逗，晚還毗壇，輒添膚飾裨以管見，然所記者莫非述聞兼尋經論，但識用暗短而繁略頗馴，呈露后賢敢悕添削。
「私記」者，章安尊者于江陵自記大師所說，不與他共，故名為私。「緣起」者，述所記之興致，序教法之所由，此中先序師德及傳述之意，名為總序。次正序玄文，不過五義及本跡奧旨。
初序分二：初序師德，次「幸哉」下明傳述之意。初文又二：初列十德，次「唯我」下結歸我師。
初十德中初云「大法」者，通指佛教以為大法。「東漸」者，自漢明夜夢迦竺初臨，洎乎隋文御㝢臺衡誕應，諸有習禪、義解、翻譯之徒，漸被此方弘宣教法，僧史所錄未有不曾聽講自解佛乘。「佛乘」者即是今典，永異余教，不同三五七九等乘，仍開會之使歸乎一極，故云佛乘。言「僧史」者，如宋文宣王記室王簡棲所集百卷，如俗史書，左史記事、右史記言。《禮》云：「動則左史書之，言則右史書之。」凡所集者不出言之與事，今亦例之，故云僧史。又嘉祥皎法師所集《高僧傳》十三卷，開為十科，終無不聽自解如天臺大師，此不聽自解即是今文十德中之一也。及從「縱令」已下九德並在大師《別傳》，章安撮之用序師德。初德之中「詎」者正云無也。下之九德，德德之中皆云
【現代漢語翻譯】 現代漢語譯本：我也沒有仔細地劃分章節和標點，晚上回到毗壇（Vihara，僧院）后，就隨意地新增了一些我個人的見解作為補充。然而，我所記錄的，無非是轉述聽聞到的內容，並參考經論進行研究。只是因為我的知識淺薄，理解能力有限，所以內容可能顯得繁瑣而粗略。現在將它呈現給各位賢者，希望大家能夠斧正刪改。
『私記』指的是，章安尊者（Zhang'an Venerable）在江陵（Jiangling）獨自記錄了智者大師（Zhiyi Great Master）所說的話，沒有與他人分享，所以稱為『私』。『緣起』指的是，陳述記錄這些內容的起因，闡述教法的由來。這裡首先敘述老師的品德以及傳述的意圖，稱為總序。其次是正式闡述玄妙的文字，不超過五義（Five Profound Meanings）以及本跡（Origin and Manifestation）的深奧宗旨。
最初的序言分為兩部分：首先是敘述老師的品德，其次是『幸哉』之後闡明傳述的意圖。第一部分又分為兩部分：首先列舉十種德行，其次是『唯我』之後總結歸於我的老師。
最初的十種德行中，首先說『大法』，是普遍地指代佛教，認為它是大法。『東漸』指的是，從漢明帝（Emperor Ming of Han）夜夢摩騰（Kasyapa Matanga）和竺法蘭（Dharmaratna）最初來到中國，到隋文帝（Emperor Wen of Sui）統治天下，智者大師應運而生，所有學習禪定、研究義理、翻譯經典的僧侶，都逐漸地在此地弘揚傳播教法。僧侶的史書中記載的，沒有不曾聽講並自己理解佛法的。『佛乘』指的就是現在的經典，永遠不同於其他的教派，不同於三乘、五乘、七乘、九乘等，最終開啟會歸，使之歸於唯一的終極，所以稱為佛乘。說到『僧史』，例如宋文帝（Emperor Wen of Song）的記室（Secretary）王簡棲（Wang Jianxi）所編纂的百卷，就像世俗的史書一樣，左史記錄事情，右史記錄言論。《禮記》中說：『行動就由左史記錄，言論就由右史記錄。』凡是所收集的，都離不開言論和事情，現在也以此為例，所以稱為僧史。還有嘉祥寺（Jiaxiang Temple）的吉藏法師（Jizang）所編纂的《高僧傳》十三卷，分為十科，最終沒有不聽講就自己理解佛法的人，像天臺大師（Tiantai Great Master）這樣。這種不聽講就自己理解佛法，就是現在文中的十德之一。以及從『縱令』開始的九種德行，都記載在智者大師的《別傳》中，章安尊者摘錄出來用作序言，讚揚老師的品德。第一種德行中的『詎』，正是『沒有』的意思。下面的九種德行，每一種德行中都說
【English Translation】 English version: I also did not carefully divide the chapters and punctuate the sentences. Returning to the Vihara (monastery) in the evening, I casually added some of my own views as supplements. However, what I have recorded is nothing more than relaying what I have heard, and researching the scriptures and treatises. It is only because my knowledge is shallow and my understanding is limited that the content may seem cumbersome and rough. Now I present it to you wise people, hoping that you can correct and revise it.
'Private Record' refers to the fact that Venerable Zhang'an recorded what Great Master Zhiyi said in Jiangling by himself, without sharing it with others, so it is called 'private'. 'Origin' refers to stating the cause of recording these contents and elaborating on the origin of the teachings. Here, it first narrates the teacher's virtues and the intention of transmission, which is called the general preface. Secondly, it formally elaborates on the profound texts, which do not exceed the Five Profound Meanings and the profound purpose of the Origin and Manifestation.
The initial preface is divided into two parts: first, it narrates the teacher's virtues, and second, after 'Fortunately,' it clarifies the intention of transmission. The first part is further divided into two parts: first, it lists ten virtues, and second, after 'Only I,' it concludes by attributing them to my teacher.
Among the initial ten virtues, the first saying 'Great Dharma' refers generally to Buddhism, considering it the Great Dharma. 'Eastern Spread' refers to the fact that from Emperor Ming of Han's dream of Kasyapa Matanga and Dharmaratna initially coming to China, to Emperor Wen of Sui ruling the world and Great Master Zhiyi being born in response to the times, all monks who studied meditation, researched doctrines, and translated scriptures gradually propagated and spread the teachings here. The records in the history of monks do not include anyone who had not listened to lectures and understood the Buddha-dharma themselves. 'Buddha-vehicle' refers to the current scriptures, which are forever different from other sects, different from the Three Vehicles, Five Vehicles, Seven Vehicles, Nine Vehicles, etc., and ultimately opens the convergence, causing them to return to the one ultimate, so it is called Buddha-vehicle. Speaking of 'Monk History,' for example, the hundred volumes compiled by Wang Jianxi, the secretary of Emperor Wen of Song, are like secular history books, with the left historian recording events and the right historian recording words. The Book of Rites says: 'Actions are recorded by the left historian, and words are recorded by the right historian.' All that is collected cannot be separated from words and events, and now it is also taken as an example, so it is called Monk History. There are also the thirteen volumes of Biographies of Eminent Monks compiled by Jizang of Jiaxiang Temple, divided into ten categories, and ultimately there is no one who understood the Buddha-dharma themselves without listening to lectures, like Great Master Tiantai. This understanding of the Buddha-dharma themselves without listening to lectures is one of the ten virtues in the current text. And the nine virtues starting from 'Even if' are all recorded in Great Master Zhiyi's Separate Biography, which Venerable Zhang'an extracted and used as a preface to praise the teacher's virtues. The 'how could' in the first virtue precisely means 'no'. The following nine virtues, in each virtue, all say
「縱」者，謂與而言之。縱有第一終無第二乃至第十，故下結云「唯我智者具諸功德」。
「發悟」者，謂于大蘇法華道場三昧開發悟解一乘，代受法師，講金字《大品》。「陀羅尼」者，此云總持。從三昧起以證白師，師云此是法華前方便陀羅尼。
「縱具定慧」者，發悟屬慧，入定是定。「盛席」者，盛弘定慧二法。「謝遣」等者，自省不能益他為謝，推眾不受曰遣。隱居華頂佛壟唐溪。
「避世」等者，舍名利為「避世」，進己道為「守玄」，陳少主再敕頻迎，隋文帝有敕請住，故云「被徴為二國師」。
「太極殿」者，陳朝正殿名為太極。「三禮」者，陳少主敕云，國家一年舊有仁王兩集，仰屈于太極殿開講，法式處分一聽指揮。初開法筵，主上親于眾中三禮。
天子為萬乘之主，故云「萬乘屈膝」。言「萬乘」者，《論語》包氏引王制云：「古者井田，方里為井，十井為乘，百里之國適千乘也。諸侯之國千乘，天子之國萬乘，故云萬乘之主。
「道俗」等者，百高座為道，百官為俗。「玄悟法華圓意」者，五義釋經，統收五味，故名為玄。非兼非帶開廢諸典，名為圓意。
「樂說辯」如《止觀》第一記。「晝夜」等者，舉譬也。如懸河流瀉晝夜不竭。此之十德
【現代漢語翻譯】 現代漢語譯本 『縱』，指的是就『與』而言。即使有第一，也不會有第二乃至第十，所以下面總結說『只有我的智者才具備各種功德』。
『發悟』，指的是在大蘇法華道場的三昧中開發悟解一乘佛法，代替法師，講解金字書寫的《大品般若經》。『陀羅尼』（Dharani），這裡的意思是總持。從三昧中出來後去驗證白師的說法，白師說這是《法華經》的前方便陀羅尼。
『縱具定慧』，發悟屬於慧，入定是定。『盛席』，指的是盛大地弘揚定和慧這兩種法。『謝遣』等，自己反省不能利益他人為『謝』，推辭大眾的邀請為『遣』。隱居在華頂佛壟唐溪。
『避世』等，捨棄名利叫做『避世』，精進自己的道業叫做『守玄』。陳朝的少主多次下令頻繁地迎接他，隋文帝有敕令請他居住，所以說『被征為二國師』。
『太極殿』，陳朝的正殿名為太極殿。『三禮』，陳朝少主下令說，國家每年舊例有仁王法會兩次，希望您能在太極殿開講，法會的儀式處分都聽從您的指揮。最初開設法筵時，皇上親自在眾人中行三禮。
天子是萬乘之主，所以說『萬乘屈膝』。說到『萬乘』，《論語》包氏引用《王制》說：『古代的井田制度，方圓一里為一井，十井為一乘，百里之國適合有一千乘兵車。諸侯之國有一千乘兵車，天子之國有一萬乘兵車，所以說萬乘之主』。
『道俗』等，百位高僧為道，百官為俗。『玄悟法華圓意』，用五義來解釋經典，統攝包含五味，所以叫做『玄』。不兼帶其他經典，開顯而不廢止其他經典，叫做『圓意』。
『樂說辯』如同《止觀》第一記所說。『晝夜』等，這是舉例子。如同懸河傾瀉，晝夜不停歇。這十種功德。
【English Translation】 English version 『Zong』 refers to 『Yu』. Even if there is a first, there will be no second to tenth, hence the conclusion below: 『Only my wise ones possess all merits.』
『Fawu』 refers to developing enlightenment of the One Vehicle (Ekayana) in the Samadhi of the Dasu Lotus Sutra Dharma assembly, substituting for the Dharma master, and lecturing on the golden-lettered 『Great Perfection of Wisdom Sutra』 (Mahaprajnaparamita Sutra). 『Dharani』 (陀羅尼) means 『total retention』. After emerging from Samadhi, he verified it with Master Bai, who said this is the preliminary expedient Dharani of the Lotus Sutra.
『Zongju Dinghui』 means that 『fawu』 belongs to wisdom (prajna), and entering Samadhi is concentration (samadhi). 『Shengxi』 refers to greatly promoting the two Dharmas of concentration and wisdom. 『Xieqian』 etc., means self-reflection of not being able to benefit others is 『xie』 (decline), and refusing the invitation of the masses is 『qian』 (dismissal). He lived in seclusion in Huading Folong Tangxi.
『Bishe』 etc., means abandoning fame and profit is called 『bishe』 (avoiding the world), and advancing one's own path is called 『shouxuan』 (guarding the profound). The young lord of the Chen dynasty repeatedly ordered frequent welcomes, and Emperor Wen of the Sui dynasty had an edict inviting him to reside, hence it is said 『was summoned as the national teacher of two countries』.
『Taiji Hall』 (太極殿) was the name of the main hall of the Chen dynasty. 『Sanli』 (三禮) means that the young lord of the Chen dynasty ordered that the country had two Renwang (仁王) assemblies annually, and hoped that you could open the lecture in the Taiji Hall, and the rituals and arrangements of the Dharma assembly would be under your command. When the Dharma assembly was first opened, the emperor personally performed three prostrations among the crowd.
The Son of Heaven is the master of ten thousand chariots, hence it is said 『ten thousand chariots kneel』. Speaking of 『ten thousand chariots』, Bao of the Analects quoted the Royal System saying: 『In ancient times, the well-field system, a square mile was a well, ten wells were a chariot, and a country of a hundred miles was suitable for a thousand chariots. The country of a feudal lord had a thousand chariots, and the country of the Son of Heaven had ten thousand chariots, hence it is said the master of ten thousand chariots.』
『Daosu』 etc., means a hundred high seats for the monks (dao), and a hundred officials for the laity (su). 『Xuanwu Lotus Sutra Round Meaning』 means explaining the scriptures with five meanings, and comprehensively including the five flavors, hence it is called 『xuan』 (profound). Not combining or attaching other scriptures, opening and not abolishing other scriptures, is called 『round meaning』.
『Eloquence』 is as described in the first record of 『Zhi Guan』 (止觀). 『Day and night』 etc., is an analogy. Like a hanging river pouring down day and night without exhaustion. These ten virtues.
通舉悟解弘經之相，故初德云「自解佛乘」，最後德云「晝夜流瀉」。諸有托胎靈瑞誕育徴祥，髫齔精誠從師訪道，臣主珍敬緇素歸心，臨終示相滅后應驗，具如《別傳》。
次傳述中分三：初述嘆所受功微，次「並復」下正明傳述以益當，三「或以」下述己添助以勸信。初自斤己名謙恭所學。
「幸」者，自省之詞。「建業」亦云建康，即晉宋等稱為業都，今江寧是也。舊稱揚州，隋滅陳后移揚州名額過京江北，江陵即荊州也。故下句云「荊揚往復途將萬里」，「將」猶當也，謂依俙彷彿將一萬里。漢南曰荊，自漢南至衡山之南。江南曰揚，自京江至南海已來。「臺嶺」「鶴林」，具如《止觀》第一記。
「非但未聞不聞」等者，嘆恨不聞者絕分，如《止觀》、《禪門》、《凈名疏》等，各有餘分說未終者，名為不聞。
「亦乃」已去，謙己聞者未能盡意。「卷舒鉆仰」者，章安總嘆再治再讀理堅意高，如孔子諸弟子嘆孔子智深，如窺其宮墻，鉆之彌覺其堅，仰之彌覺其高，如飲大河水飽腹而歸不測深淺。
「猶恨緣淺」下明私記緣起。今雖欲記，但恨一聞而已，屬大師滅度不獲重聞，咨決無從如犢思乳。
「並復惟念」者，自惟及念彼，故云「並」也。自惟不足、念彼未聞
，若不記其所聞，念彼當來有不聞佛乘之苦，故云「可悲」。「若樹若石」等者，如《涅槃》雪山童子，聞半偈已傳於石壁。又如今經〈隨喜品〉初，隨其所聞，聚落田里為父母宗親隨力演說。「聿」循也。「聖典」者，依今經及《大經》等皆令傳授。
「甘露門」者，實相常住如天甘露，是不死之藥。今釋妙法能通實相，故名為門。初總序竟。
次正序玄文，總有三序：初一是大師別行經序，次「私序王」去是記者所序，三「此妙法」去玄文字序。
初中雲「王」字，去聲，謂起也、初也。序起眾文之始，故云「序王」。就初序為二：初總攬五義以釋名，次「記者」下就總名以別解。
初文又三：初釋妙法，次釋蓮華，三釋經。初文又二：先妙、次法。下文廣釋先法次妙者，從義便故，今既略解且從名便。
初釋妙者，但舉一不思議，則已簡于可思議也。彼止觀為成觀故，乃以相待為可思議粗，唯一絕待為不思議妙。今則不爾，圓中約時待絕俱妙，餘味約部或妙或粗。若前三教時之與部一向為粗，至法華被開方稱為妙。止觀相待義似於別，故判為粗。今此妙名兼于本跡，彼文妙觀獨在於圓，雖異而同，細尋可了。下文廣釋不俟多雲。
次釋法者，略舉界如具攝三千，廣如后釋
【現代漢語翻譯】 現代漢語譯本：如果不能記住自己所聽聞的佛法，想到未來可能會有聽不到佛乘佛法的痛苦，所以說『可悲』。『若樹若石』等，例如《涅槃經》中雪山童子，聽到半句偈語后就把它寫在石壁上。又如現在這部經的〈隨喜品〉開頭，隨順自己所聽聞的，在村落田野為父母宗親盡力演說。『聿』是遵循的意思。『聖典』，依據現在的這部經以及《大經》等，都應該傳授。
『甘露門』，實相常住，如同天上的甘露，是不死的藥。現在解釋的妙法能夠通達實相，所以稱為門。最初的總序結束。
接下來是正序的玄文，總共有三個序：第一個是智者大師（大師，指智者大師）的別行經序，第二個從『私序王』開始是記錄者所作的序，第三個從『此妙法』開始是玄文字序。
第一個序中說的『王』字，讀去聲，是開始、最初的意思。序是眾文的開始，所以說是『序王』。就第一個序分為兩部分：第一部分是總括五種含義來解釋名稱，第二部分從『記者』開始，就總的名稱進行分別解釋。
第一部分又分為三部分：首先解釋妙法，其次解釋蓮華（蓮華，指蓮花），最後解釋經。解釋妙法的部分又分為兩部分：先說妙，后說法。下文廣泛解釋先說法后說妙，是從義理方便的角度出發，現在既然是簡略解釋，就從名稱方便的角度出發。
首先解釋『妙』，僅僅舉出一個『不可思議』，就已經區別于可以思議的了。彼《止觀》（止觀，指《摩訶止觀》）爲了成就觀行的緣故，才用相對待的作為可以思議的粗法，用唯一絕對待的作為不可思議的妙法。現在則不是這樣，圓教（圓教，佛教宗派之一）中從時間上來說，相對待和絕對待都是妙，其餘的教味從部分上來說，或者妙或者粗。如果前三教（前三教，指藏教、通教、別教）從時間和部分上來說一向是粗的，到了《法華經》（法華經，指《妙法蓮華經》）被開顯才稱為妙。《止觀》的相對待的意義類似於別教，所以判為粗。現在這個『妙』名兼顧了本跡（本跡，指本地和跡門），彼文的妙觀只在于圓教，雖然不同而相同，仔細尋思就可以明白。下文廣泛解釋，不需要多說。
其次解釋『法』，簡略地說，一界（界，指法界）如（如，指如是）就具足攝取了三千（三千，指三千大千世界），詳細的解釋在後面。
【English Translation】 English version: If one does not remember what one has heard, and thinks of the suffering of not hearing the Buddha-vehicle (佛乘, Buddhayana) in the future, hence it is said to be 'lamentable.' 'If tree or stone' etc., for example, in the Nirvana Sutra (涅槃經), the Snow Mountain Hermit (雪山童子, Xue Shan Tong Zi) wrote down half a verse on a stone wall after hearing it. Also, as in the beginning of the 'Chapter on Rejoicing' (隨喜品, Sui Xi Pin) of this sutra, according to what one has heard, in villages and fields, one should explain it to parents and relatives to the best of one's ability. '聿' means to follow. 'Holy scriptures' (聖典, Sheng Dian), according to this sutra and the Great Sutra (大經, Da Jing) etc., should all be transmitted.
'Gate of Ambrosia' (甘露門, Gan Lu Men), the true reality (實相, Shi Xiang) is permanent, like the ambrosia of the heavens, which is the medicine of immortality. Now, the wonderful Dharma (妙法, Miao Fa) that is explained can lead to the true reality, hence it is called a gate. The initial general introduction ends.
Next is the main introduction to the profound text, which has three introductions in total: the first is the separate commentary preface by Great Master Zhiyi (智者大師, Zhi Zhe Da Shi) on the sutra, the second, starting from 'Private Preface King' (私序王, Si Xu Wang), is the preface written by the recorder, and the third, starting from 'This Wonderful Dharma' (此妙法, Ci Miao Fa), is the preface to the profound text itself.
The word 'King' (王, Wang) in the first preface is pronounced in the departing tone (去聲, qu sheng), meaning to arise or to begin. The preface is the beginning of the multitude of texts, hence it is called 'Preface King.' The first preface is divided into two parts: the first part is to explain the name by encompassing the five meanings, and the second part, starting from 'Recorder' (記者, Ji Zhe), is to explain the general name separately.
The first part is further divided into three parts: first, explain the Wonderful Dharma (妙法, Miao Fa), second, explain the Lotus Flower (蓮華, Lian Hua), and third, explain the Sutra (經, Jing). The part explaining the Wonderful Dharma is further divided into two parts: first, say 'Wonderful' (妙, Miao), then say 'Dharma' (法, Fa). The following text extensively explains 'Dharma' first and then 'Wonderful,' because it is convenient from the perspective of meaning, but since this is a brief explanation, it is convenient from the perspective of name.
First, explaining 'Wonderful,' merely mentioning 'inconceivable' (不可思議, Bu Ke Si Yi) already distinguishes it from what is conceivable. The Mohe Zhiguan (止觀, Zhi Guan) uses relative as the coarse, conceivable Dharma, and the unique absolute as the wonderful, inconceivable Dharma, in order to achieve contemplation. Now it is not like this; in the perfect teaching (圓教, Yuan Jiao), from the perspective of time, both relative and absolute are wonderful, and the remaining flavors are either wonderful or coarse from the perspective of parts. If the previous three teachings (前三教, Qian San Jiao) were always coarse from the perspective of time and parts, they are called wonderful only when the Lotus Sutra (法華經, Fa Hua Jing) is revealed. The relative meaning of Zhiguan is similar to the separate teaching (別教, Bie Jiao), so it is judged as coarse. Now this name 'Wonderful' encompasses both the original and the manifested (本跡, Ben Ji), and the wonderful contemplation in that text is only in the perfect teaching. Although different, they are the same, and careful consideration will make it clear. The following text explains extensively, so there is no need to say more.
Next, explaining 'Dharma,' briefly speaking, one realm (界, Jie) suchness (如, Ru) fully encompasses three thousand (三千, San Qian), and the detailed explanation is in the following.
。妙嘆於法，法只是妙，權實之言兼于施等，三義不同，譬中復論故未別出。
次釋蓮華又為六：初總立；次用譬意；三從「一為」下別釋；四「是以」下結法譬先後，以明法譬意；五「蕩化城」下探取經旨，以顯法譬；六「一期」下總結用譬本意，以示結歸。
初文者，妙法不出權實，故蓮以譬實、華以譬權。次意者，「良」者發起之端，何以立華譬法？為難解法故。「假」謂假藉，彰猶顯也。若非蓮華無以顯于妙法故也。譬之所顯曰「況」，具顯本跡十妙十粗，總含因果體宗用三，故云「乃多」。今此序文未暇廣述，略況本跡以攝多途，擬亦譬也。所對前後，只是本跡二門各十四品，前三后三故云「合六」。
次廣釋中二：先跡、次本。一據經文次第故爾；二據化儀，必先垂后拂；三據機緣，則先淺后深。若以華譬于跡、蓮譬于本，未可辨其前後。何者？從本垂跡則本前而跡后，由跡顯本則跡前而本后，約機雖爾，約佛終以本居於初，則蓮前而華后非譬次第。然望劫初種子皆從化生，等是化生蓮之與華皆可為始，故並順二義，跡中權實取譬蓮華。跡亦非實無以施權、非權無以顯實，然終以理實為本而一體權實前後同時，蓮華前後比說可知。今從事說現蓮為譬，以順譬故先施后開。又先開后廢亦
【現代漢語翻譯】 現代漢語譯本：妙嘆於法，法本身就是妙的。權實之言兼顧了施設等，這三方面的意義不同，譬喻中又再次論述，所以沒有單獨列出。 接下來解釋蓮華，分為六個部分：首先是總體的確立；其次是用譬喻的意義；第三是從『一為』開始分別解釋；第四是『是以』之後總結法和譬喻的先後順序，來闡明法和譬喻的意義；第五是『蕩化城』之後探取經文的旨意，來彰顯法和譬喻；第六是『一期』之後總結使用譬喻的本意，來表示總結歸宿。 第一部分，妙法不外乎權和實，所以用蓮來比喻實，用華來比喻權。第二部分，『良』是發起的開端，為什麼要立華來比喻法呢？因為法難以理解。『假』是指假借，彰顯的意思是顯現。如果沒有蓮華，就無法顯現妙法。譬喻所顯現的叫做『況』，完全顯現了本跡十妙十粗，總包含了因果體宗用三方面，所以說『乃多』。現在這篇序文沒有時間詳細敘述，簡略地比況本跡來概括多種途徑，『擬』也是譬喻的意思。所對應的前後，只是本跡二門各自的十四品，前三品和后三品，所以說『合六』。 接下來廣泛解釋，分為兩個部分：先是跡，后是本。一是根據經文的次第；二是根據化儀，必定是先垂示后拂除；三是根據機緣，則是先淺后深。如果用華來比喻跡，用蓮來比喻本，就無法分辨其先後。為什麼呢？從本垂跡，那麼本在前而跡在後；由跡顯本，那麼跡在前而本在後。按照機緣雖然是這樣，但按照佛的意願，始終是以本為先，那麼蓮在前而華在後，這不是譬喻的次第。然而考慮到劫初的種子都是從化生而來，同樣是化生，蓮和華都可以作為開始，所以兼顧兩種意義，在跡中用權實來取譬蓮華。跡如果不是實，就無法施設權；如果不是權，就無法顯現實。然而終究是以理實為本，而一體的權實前後同時，蓮華的前後對比說明就可以知道。現在從事相上說，先顯現蓮作為譬喻，爲了順應譬喻的緣故，先施設后開顯。又是先開顯后廢除。
【English Translation】 English version: The wonderful is praised in the Dharma, and the Dharma itself is wonderful. The words of provisional and real encompass expedient means (施) and others. These three aspects have different meanings, and are discussed again in the metaphors, so they are not listed separately. Next, the lotus flower (蓮華) is explained in six parts: first, the overall establishment; second, the meaning of using metaphors; third, a separate explanation starting from 'one for (一為)'; fourth, after 'therefore (是以)', summarizing the order of Dharma and metaphors to clarify the meaning of Dharma and metaphors; fifth, after 'sweeping away the illusory city (蕩化城)', exploring the meaning of the scriptures to highlight Dharma and metaphors; sixth, after 'a period (一期)', summarizing the original intention of using metaphors to indicate the conclusion. In the first part, the wonderful Dharma is nothing more than provisional (權) and real (實), so the lotus (蓮) is used to symbolize the real, and the flower (華) is used to symbolize the provisional. In the second part, 'good (良)' is the beginning of the initiation. Why establish the flower to symbolize the Dharma? Because the Dharma is difficult to understand. 'Provisional (假)' means borrowing, and '彰' means to reveal. If there were no lotus flower, there would be no way to reveal the wonderful Dharma. What is revealed by the metaphor is called '況', which fully reveals the ten wonderful and ten coarse aspects of the original and manifested (本跡), and includes the three aspects of cause, effect, substance, essence, and function, so it is said '乃多'. Now, this preface does not have time to describe in detail, briefly comparing the original and manifested to encompass many paths, '擬' also means metaphor. The corresponding front and back are only the fourteen chapters of each of the original and manifested gates, the first three chapters and the last three chapters, so it is said '合六'. Next, a broad explanation is given in two parts: first the manifested (跡), then the original (本). One is according to the order of the scriptures; two is according to the teaching method, it must be first showing and then sweeping away; three is according to the opportunity, then it is first shallow and then deep. If the flower is used to symbolize the manifested, and the lotus is used to symbolize the original, it is impossible to distinguish their order. Why? From the original to the manifested, then the original is in front and the manifested is behind; from the manifested to the original, then the manifested is in front and the original is behind. Although it is like this according to the opportunity, according to the Buddha's intention, the original is always first, then the lotus is in front and the flower is behind, which is not the order of the metaphor. However, considering that the seeds at the beginning of the kalpa are all born from transformation, and equally born from transformation, both the lotus and the flower can be the beginning, so both meanings are taken into account, and the provisional and real are used in the manifested to take the metaphor of the lotus flower. If the manifested is not real, there is no way to apply the provisional; if it is not provisional, there is no way to reveal the real. However, in the end, the real principle is the basis, and the provisional and real of the one body are simultaneous, and the comparison of the lotus flower before and after can be known. Now, speaking from the phenomenon, the lotus is first manifested as a metaphor, in order to follow the reason of the metaphor, first apply and then reveal. It is also first revealing and then abandoning.
且順喻，據其法體開廢俱時，此據最後開廢而說。若中間迭廢，則唯廢無開非今喻意，具如下說。
今初云「為蓮故華」者，約時且寄華嚴頓后而說，頓中之別理實教權且置未論。鹿苑施小、方等般若已為開廢而作方便，如此說者且在於小。若約教者，通前四時三教皆權二乘，唯在法華，菩薩處處得入，而今文引且從引小，小難引故，故寄說之。「知第一寂滅」約佛自行，自行即是理實，「以方便力故」正明施權。應云爲五比丘說，文中略者為欲即說施權意故，即以下句種種之言兼之。從「雖示」下明施權意也。雖復施權，本為于實。「種種道」者，即兩教因人別教教道，五時八教故云種種。
次明開者，指實為權、權掩于實，名方便門閉；今指權為實、于權見實，名方便門開。「示」謂指示，示其見實之處，故云也。
第三「廢」者，「舍是廢之別名」，開已俱實、無權可論，義當於廢，權轉為實所廢體亡。若留逗後緣，復屬於施，非此中意。若爾，開廢何別？答：約法乃開時即廢，約喻必義須先開。若爾，法喻差違，何成喻法？答：據理似與喻有違，據事似先開后廢，如先示方便即是真實，既識實已永不用權。若約理者開廢俱時，開時已廢故也。
次「又蓮」下，本中譬者，初句總標，
【現代漢語翻譯】 現代漢語譯本：並且順著比喻來說，根據法華經的法體，開權顯實和廢權顯實是同時發生的，這裡是根據最終的開權顯實和廢權顯實來說的。如果中間有多次廢權，那麼只有廢權而沒有開權，就不是這個比喻的意義了，具體如下所述。
現在先說『爲了蓮花而有華』，這是就時間而言，暫且寄託于華嚴經的頓教之後而說的，頓教中的別理和實教權且放在一邊不談。鹿苑的聲聞乘、方等經、般若經已經爲了開權顯實和廢權顯實而作為方便，這樣說只是侷限於聲聞乘。如果從教義上來說，貫通前四時三教都是權宜之計，只有在法華經中，菩薩才能處處進入，而現在的文句引用只是從小乘的角度來引用，因為小乘難以引導，所以寄託於此來說。『知第一寂滅』是就佛的自行而言，自行就是理實，『以方便力故』正是說明了施權。應該說是為五比丘說的，文中省略是爲了要立即說明施權的意義，即以下句『種種』之言兼顧了。從『雖示』以下說明施權的意義。雖然施行權宜之計，根本是爲了達到真實。
『種種道』，就是兩教的因人別教教道，五時八教所以說是種種。
其次說明『開』，指實為權、權掩蓋了實，叫做方便門閉；現在指權為實、在權中見到實，叫做方便門開。『示』是指示，指示其見到真實之處，所以這樣說。
第三『廢』，『舍是廢之別名』，開權顯實之後，權實俱實，沒有權宜之計可以討論，意義上應當是廢除，權宜之計轉化為真實，其本體消亡。如果停留在後來的因緣，又屬於施權，不是這裡的意思。如果這樣，開和廢有什麼區別？回答：從法上來說，開的時候就是廢的時候，從比喻上來說，必須先開。如果這樣，法和比喻有差異，怎麼能成為比喻法呢？回答：從理上來說，似乎與比喻有違背，從事上來說，似乎是先開后廢，如先指示方便就是真實，既然認識了真實就永遠不用權宜之計。如果從理上來說，開和廢是同時發生的，開的時候就已經廢除了。
其次『又蓮』以下，本中的譬喻，第一句是總標。
【English Translation】 English version: Moreover, to follow the analogy, according to the Dharma body of the Lotus Sutra, the opening of provisional teachings to reveal the real and the abandoning of provisional teachings to reveal the real occur simultaneously. This is based on the final opening and abandoning. If there are multiple abandonments in between, then there is only abandonment without opening, which is not the meaning of this analogy, as explained below.
Now, to begin with, 'For the sake of the lotus, there is the flower' is spoken in terms of time, temporarily relying on the Avatamsaka Sutra's sudden teaching. The distinct principles and real teachings within the sudden teaching are temporarily set aside. The Deer Park's Sravaka Vehicle, the Vaipulya Sutra, and the Prajna Sutra have already served as expedient means for opening the provisional and abandoning the provisional. This statement is limited to the Sravaka Vehicle. If speaking in terms of teachings, all the previous four periods and three teachings are provisional for the Two Vehicles, only in the Lotus Sutra can Bodhisattvas enter everywhere. However, the current passage is quoted from the perspective of the Sravaka Vehicle because it is difficult to guide, so it relies on this to explain. 'Knowing the first quiescence' refers to the Buddha's self-practice, which is the real principle. 'Therefore, by the power of expedient means' clearly explains the application of provisional teachings. It should be said that it was spoken for the five Bhikkhus. The omission in the text is to immediately explain the meaning of applying provisional teachings, which is encompassed by the following phrase 'various'. From 'Although showing' onwards, it explains the meaning of applying provisional teachings. Although expedient means are applied, the fundamental purpose is to attain the real.
'Various paths' refers to the causes and conditions of the Two Vehicles and the distinct teachings of the teachings, the five periods and eight teachings, hence the term 'various'.
Next, explaining 'opening' refers to pointing to the real as provisional, and the provisional concealing the real, which is called the closing of the gate of expedient means. Now, pointing to the provisional as real, and seeing the real in the provisional, is called the opening of the gate of expedient means. 'Showing' means indicating, showing the place where the real can be seen, hence the saying.
Third, 'abandoning', 'relinquishing is another name for abandoning'. After opening the provisional to reveal the real, both the provisional and the real are real, and there is no provisional teaching to discuss. In meaning, it should be abandoned. The provisional is transformed into the real, and its substance disappears. If it lingers on later conditions, it belongs to the application of provisional teachings, which is not the meaning here. If so, what is the difference between opening and abandoning? Answer: In terms of the Dharma, opening is abandoning. In terms of analogy, it is necessary to open first. If so, the Dharma and the analogy differ, how can it become an analogy of the Dharma? Answer: In terms of principle, it seems to contradict the analogy. In terms of events, it seems to be opening first and then abandoning, such as first showing the expedient means as the real. Once the real is recognized, the provisional is never used again. If speaking in terms of principle, opening and abandoning occur simultaneously, because abandoning occurs at the time of opening.
Next, 'Moreover, the lotus' below, the analogy in the original text, the first sentence is a general statement.
次「從本」下正明垂跡。
「跡依于本」者，示跡不孤立，即垂跡之意本擬顯本，是故今云跡依于本，跡非究竟。
「文云」下引證者，初先明本。
言「若斯」者，指壽量塵點。
「但教」下正明垂跡。
「作如是說」者，總舉所說。「我少」等者，別示說相。十九喻城，三十成道，不說爾前，故云「我少」。
次開跡中引文，初述迷跡故云「皆謂」。
「我成佛」下正明開跡。
不可具彰，略云「無量」等。
三廢跡者，如后如前。
引文中，初「諸佛」下引同。
「為度」下正明廢跡。廢已無跡故云「皆實」。實只是本、權只是跡，若辨同異，廣如第七卷明。
四結中雲「是以先標」等者，總結六譬。非蓮華無以譬于權實本跡妙法，非此妙法無以取喻于蓮華，如《金剛經》則喻先法后，今且順此故云「是以」等也。
五以經旨釋者，一部之旨不出本跡。「蕩化城」者，譬前法譬，初蕩化城至記莂釋跡門也。從「又發眾聖」至「鄰大覺」釋本門也。且就跡門三週攝盡。三週次第，法說居初，今從屬對二喻先說。言「化城」等者，化城是導師權說，故經云「今此大城可於中止」，是故屬教。草菴是行者所執，故經云「猶處門外止
【現代漢語翻譯】 現代漢語譯本：接下來，在『從本』之後，正式闡明垂跡（Nirmanakaya，應化身）。 『跡依于本』的意思是，所示現的應化身不是孤立存在的，而是爲了顯示其根本。因此，現在說應化身依存於本，應化身並非究竟。 『文云』之後是引證，首先闡明本。 『若斯』指的是壽量品中的塵點劫。 『但教』之後正式闡明垂跡。 『作如是說』是總括所說的內容。『我少』等則是分別顯示所說的形態。以十九喻城，三十成道，不說更早之前的事情，所以說『我少』。 接下來，在開跡中引用經文，首先敘述迷於應化身，所以說『皆謂』。 『我成佛』之後正式闡明開跡。 不可全部彰顯，略說『無量』等。 三、廢跡，如後文和前文所述。 引文中，首先『諸佛』之後是引用相同之處。 『為度』之後正式闡明廢跡。廢除之後就沒有應化身的痕跡了，所以說『皆實』。實只是本，權只是跡，如果要辨別同異，詳細內容如第七卷所說。 四、總結中說『是以先標』等，是總結六個比喻。沒有蓮華就無法比喻權實本跡的妙法，沒有此妙法就無法用蓮華來比喻，如同《金剛經》用比喻先法后法，現在姑且順著這個順序，所以說『是以』等。 五、用經文的宗旨來解釋，整部經的宗旨不超出本跡。『蕩化城』是比喻前法譬，最初蕩化城到授記釋跡門。從『又發眾聖』到『鄰大覺』是解釋本門。且就跡門三週說法攝盡。三週的次第，法說居於首位，現在從屬對二喻先說。說『化城』等，化城是導師的權巧說法，所以經文說『今此大城可於中止』，因此屬於教。草菴是修行者所執著的，所以經文說『猶處門外止』。
【English Translation】 English version: Next, following 'from the Original Source,' it explicitly clarifies the manifestation of the Nirmanakaya (應化身, manifested body). 'The trace relies on the Original Source' means that the manifested trace is not isolated, but rather intends to reveal its origin. Therefore, it is now said that the trace relies on the Original Source, and the trace is not ultimate. After 'The text says,' there is a citation, first clarifying the Original Source. 'Like this' refers to the dust-mote kalpas in the chapter on the Duration of Life. After 'But teach,' it explicitly clarifies the manifestation of the trace. 'Saying like this' is a general summary of what is said. 'I am young,' etc., separately shows the form of what is said. Using the nineteen parables of the city, attaining enlightenment at thirty, not speaking of earlier times, therefore it is said 'I am young'. Next, quoting the scripture in the opening of the trace, it first describes being deluded about the trace, so it says 'all think'. After 'I attained Buddhahood,' it explicitly clarifies the opening of the trace. It cannot be fully expressed, so it is briefly said 'immeasurable,' etc. Third, abandoning the trace, as described later and earlier. In the quotation, first 'all Buddhas' is followed by quoting the similarities. After 'For the sake of deliverance,' it explicitly clarifies the abandonment of the trace. After abandonment, there is no trace, so it is said 'all are real.' Reality is only the Original Source, and expedient means are only the trace. If you want to distinguish similarities and differences, the details are as explained in the seventh volume. Fourth, the conclusion says 'Therefore, first mark,' etc., which summarizes the six parables. Without the lotus flower, there is no way to compare the wonderful Dharma of expedient means, reality, Original Source, and trace. Without this wonderful Dharma, there is no way to use the lotus flower as a metaphor. Like the Diamond Sutra, it uses metaphors for the prior Dharma and the subsequent Dharma. Now, let's follow this order, so it says 'Therefore,' etc. Fifth, explaining with the essence of the scripture, the essence of the entire scripture does not go beyond the Original Source and the trace. 'Destroying the phantom city' is a metaphor for the prior Dharma. Initially, destroying the phantom city leads to the prediction of enlightenment, explaining the trace gate. From 'Also, inspiring all the saints' to 'neighboring great enlightenment' explains the Original Source gate. And regarding the trace gate, the three cycles of teachings are completely encompassed. In the order of the three cycles, the Dharma teaching comes first, now speaking first from the two parables of correspondence. Saying 'phantom city,' etc., the phantom city is the expedient teaching of the guide, so the scripture says 'Now this great city can be stopped in,' therefore it belongs to the teaching. The thatched hut is what the practitioner clings to, so the scripture says 'still stopping outside the gate.'
宿草菴」，是故屬情。蕩執教本為除其滯情，遣滯情本令不執權教。化城述昔、草菴譬現，時機不同，故互舉耳。「開方便」者，開於五乘。初文是開方便三乘。從「會眾善」去是會人天小善。蕩是廢之別名，開廢會三同異之相具如下文。本跡用中各有十義。又開方便近理故云「妙理」，對人天小行故云「大乘」，小行非不歸理，方便亦入一乘，綺文互對其意恒通。理者單從體說，乘者從事以明，事以體為所依，體必藉事方顯。人天本在於事，從事開事為便；三乘已證權理，從理開理易明。是以經開人天，但云佛道；若開三乘乃雲實相。若爾，何故經文二乘卻云菩薩道等耶？答：道名則通，義理則局，局故二乘開已授八相記，人天但約過去通論。又若按位開者，二乘得在似位，人天但在觀行，故授記二乘更經若干劫數供養，人天無此是故不同，同乘佛乘是故不異。「上中下根」等者，前蕩化城是為下根作宿世譬，前廢草菴是為中根作譬喻說，前開方便是為上根但作法說，三週說竟各授記莂，具如疏文。三根互轉得利鈍名，具如疏第四卷十門解釋。
次「又發」下，本門又二：初正明開跡，次「故增道」下授記。初文者，本門開其所覆，故名為「發」，佛及弟子名為「眾聖」。頭角聲聞本是菩薩，如富樓那等，菩
【現代漢語翻譯】 現代漢語譯本：『宿草菴』（簡陋的茅草屋），是執著于情感的緣故。破除執著的教法，其根本目的是爲了消除人們的滯留之情，遣除滯留之情，根本上是爲了不執著于權宜之教。用化城（虛幻的城市）來比喻過去，用草菴來比喻現在，時機不同，所以互相舉例說明。『開方便』，是針對五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）而說的。前面的經文是開方便三乘（聲聞乘、緣覺乘、菩薩乘）。從『會眾善』開始，是會合人天小善。『蕩』是『廢』的別名，開、廢、會三者的同異之相，具體如下文所述。本門和跡門的應用中，各有十種意義。又因為開方便更接近真理，所以說是『妙理』，相對於人天的小行，所以說是『大乘』，小行並非不歸於真理，方便也歸入一乘，用不同的文辭互相對應，其意義始終是貫通的。『理』是從本體上來說，『乘』是從事相上來說明，事相以本體為所依，本體必須通過事相才能顯現。人天本來就在事相之中，從事相開啟事相是方便；三乘已經證得權宜之理，從理開啟理更容易明白。因此，經中開啟人天，只說是佛道；如果開啟三乘，就說是實相。如果這樣，為什麼經文中對二乘（聲聞乘、緣覺乘）卻說菩薩道等呢？回答：道的名稱是相通的，義理則有侷限，因為有侷限，所以二乘開啟后被授予八相成道的記別，人天只是從過去通論。又如果按照果位來開啟，二乘可以在相似的果位上，人天只是在觀行位，所以授予記別時，二乘還要經過若干劫數供養，人天沒有這些，所以不同，同歸于佛乘，所以沒有差異。『上中下根』等，前面破除化城是爲了下根之人，作為宿世的譬喻，前面廢除草菴是爲了中根之人，作為譬喻說明，前面開啟方便是為上根之人，只是說法。三週說法完畢，各自授予記別，具體如疏文所述。三種根器互相轉化，得到利益有快慢之分，具體如疏第四卷十門解釋。 接下來『又發』之後，本門又分為兩部分：首先是正式說明開啟跡門，其次是『故增道』之後是授記。第一部分經文，本門開啟其所覆蓋的內容，所以稱為『發』，佛和弟子稱為『眾聖』。頭角聲聞本來就是菩薩，如富樓那等，菩薩...
【English Translation】 English version: 'Sukha-kṣetra hermitage' (a simple thatched hut) is due to attachment to emotions. The fundamental purpose of the teaching of eliminating attachments is to remove people's lingering emotions, and fundamentally, to avoid clinging to expedient teachings. Using 'Transformation City' (an illusory city) as a metaphor for the past, and 'Sukha-kṣetra hermitage' as a metaphor for the present, the timing is different, so they are cited as examples to illustrate each other. 'Opening Expedient' refers to the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). The preceding scriptures are about opening the Expedient Three Vehicles (Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle). Starting from 'Gathering all virtues', it is about gathering the small virtues of humans and devas. 'Sweeping away' is another name for 'abolishing'. The similarities and differences between opening, abolishing, and gathering are detailed below. In the application of the Original Gate and the Traces Gate, there are ten meanings each. Furthermore, because opening expedient is closer to the truth, it is called 'Wonderful Truth'. Relative to the small practices of humans and devas, it is called 'Great Vehicle'. Small practices are not that they do not return to the truth, and expedient also enters the One Vehicle. Using different wording to correspond to each other, the meaning is always consistent. 'Truth' is spoken from the perspective of the essence, 'Vehicle' is explained from the perspective of phenomena. Phenomena rely on the essence as their basis, and the essence must be manifested through phenomena. Humans and devas are originally in phenomena, and opening phenomena from phenomena is expedient. The Three Vehicles have already attained the expedient truth, and opening truth from truth is easier to understand. Therefore, when opening to humans and devas in the scriptures, it is only said to be the Buddha Path; if opening to the Three Vehicles, it is said to be the True Aspect. If so, why do the scriptures refer to the Bodhisattva Path, etc., when speaking of the Two Vehicles (Śrāvaka Vehicle, Pratyekabuddha Vehicle)? Answer: The name of the path is common, but the meaning is limited. Because of the limitation, the Two Vehicles are given predictions of attaining Buddhahood in eight aspects after being opened, while humans and devas are only discussed generally from the past. Furthermore, if opening is done according to the stage, the Two Vehicles can be in a similar stage, while humans and devas are only in the stage of contemplation and practice. Therefore, when predictions are given, the Two Vehicles still need to make offerings for countless kalpas, while humans and devas do not have these, so they are different. Returning to the Buddha Vehicle is the same, so there is no difference. 'Superior, Middle, and Inferior Roots', etc., the preceding sweeping away of the Transformation City is for people of inferior roots, as a metaphor for past lives. The preceding abolishing of the Sukha-kṣetra hermitage is for people of middle roots, as an explanatory metaphor. The preceding opening of expedient is for people of superior roots, only speaking of the Dharma. After the three rounds of teachings are completed, predictions are given to each, as detailed in the commentary. The three types of roots transform each other, resulting in differences in the speed of gaining benefits, as detailed in the ten-door explanation in the fourth volume of the commentary. Next, after 'Again, emitting', the Original Gate is further divided into two parts: first, formally explaining the opening of the Traces Gate, and second, after 'Therefore, increasing the path', is the prediction. In the first part of the scripture, the Original Gate opens what it covers, so it is called 'emitting'. The Buddha and disciples are called 'the assembly of saints'. Śrāvakas with horns were originally Bodhisattvas, such as Pūrṇa, etc., Bodhisattvas...
薩本是古佛，如文殊等，並屈曲施設，故云「權巧」。寂場已來為跡所覆，今始拂之故曰「顯本」。昔未曾說，故曰「幽微」。
次授記者，分別功德位至一生近於妙覺，故名為「鄰」。大隻是妙。六總結中，始自寂場終乎鶴樹，故曰「一期」。誘物入實，故云「化導」。顯本為事圓，開權為理圓。又化事已周名為事圓，本跡理顯故云理圓。不以余華為喻者，以蓮華六譬元譬本跡，故一代教法咸歸實本，非蓮華無以喻之，故云「意在於斯」。「斯」，此也，此謂本跡。
三釋「經」字者，五味教法並稱為經，故云「都名」。具在第八，故云「如后」。
次就總別解者，從「記者」去章安釋大師序意。然大師所序，似但釋名而已，意含別故。章安所釋，具體宗用，以釋名是總、體等是別，別別於總、總總于別，故於總中所釋兼具五章。當知體等三章只是三德，乃至只是一切三法，故下文云「釋名總論三法」「體等開對三法」，故總名中通冠一部，一部終始不出二門，是故二門以文心立號，如《止觀》發心初云「積聚精要名之為心」。今之法聚，以本跡為要。又本中體等與跡不殊，故但于名以分本跡，余體宗用直釋而已。故章安述大師意、得經文心，故《玄義》五章莫過本跡，如釋妙字，本跡各十。本
【現代漢語翻譯】 現代漢語譯本： 薩本（久遠的佛）是古佛，例如文殊（Manjushri，智慧的象徵）等，並且以屈曲的方式施設教法，所以說是『權巧』（upaya，方便法門）。寂場（菩提樹下）以來，真跡被事蹟所覆蓋，現在開始拂去這些覆蓋，所以說是『顯本』（揭示本源）。過去從未說過，所以說是『幽微』（深奧微妙）。 其次，被授予記別（vyakarana，預言未來成佛）的人，在分別功德的位階上，已經達到接近妙覺（samyak-sambuddha，正等覺）的階段，所以被稱為『鄰』（接近）。『大隻』就是妙覺。在六總結中，從寂場開始到鶴樹（佛陀涅槃之地）結束，所以說是『一期』（一生）。誘導眾生進入真實，所以說是『化導』（教化引導）。顯本是事圓（事相圓滿），開權是理圓（理體圓滿）。又教化之事已經周遍，稱為事圓，本跡（本源與示跡）的理體顯現，所以說是理圓。不用其他的花來比喻，因為蓮華（padma，蓮花）的六種譬喻原本就是譬喻本跡，所以一代的教法都歸於實本，不是蓮華無法比喻，所以說是『意在於斯』（意義就在於此）。『斯』，就是『此』，這裡指的是本跡。 第三，解釋『經』（sutra，佛經）字，五味（乳、酪、生酥、熟酥、醍醐）的教法都稱為經，所以說是『都名』（總稱）。具體內容在第八卷，所以說是『如后』（如同後面所說）。 接下來就總別（總相與別相）來解釋，從『記者』開始是章安（Zhang'an，隋代天臺宗僧人）釋大師（智顗Zhiyi，天臺宗創始人）的序文的意義。然而大師所序，似乎只是解釋名稱而已，意義包含著差別。章安所解釋的，具體地包含了宗（宗旨）和用（作用），用解釋名稱是總，體（本體）等是別，別包含于總，總統攝於別，所以在總的解釋中兼具五章。應當知道體等三章只是三德（法身、般若、解脫），乃至只是一切三法（法身、般若、解脫），所以下文說『釋名總論三法』，『體等開對三法』，所以總名中貫穿整部經，一部經從始至終不出二門（本門與跡門），因此二門以文心（經文的核心）來立名，如同《止觀》（摩訶止觀）發心之初說『積聚精要名之為心』。現在的法聚，以本跡為要。又本中的體等與跡沒有差別，所以只在名稱上區分本跡，其餘的體宗用直接解釋而已。所以章安闡述大師的意義、得到了經文的核心，所以《玄義》（法華玄義）五章沒有超過本跡，如同解釋妙字，本跡各有十種含義。本
【English Translation】 English version: The 'Sa Ben' (ancient Buddhas) are ancient Buddhas, such as Manjushri (symbol of wisdom), and they skillfully establish teachings in a roundabout way, hence the term 'Upaya' (skillful means). Since the 'Silent Field' (under the Bodhi tree), the true traces have been covered by the manifested traces. Now, we begin to brush away these coverings, hence the term 'Revealing the Origin' (revealing the original source). It has never been spoken of in the past, hence the term 'Profound and Subtle' (deep and subtle). Secondly, those who are granted 'Vyakarana' (prediction of future Buddhahood), in the stage of distinguishing merits, have reached a stage close to 'Samyak-Sambuddha' (Perfect Enlightenment), hence they are called 'Neighboring' (close to). 'Da Zhi' is precisely Perfect Enlightenment. In the six summaries, starting from the Silent Field and ending at the Crane Tree (place of Buddha's Nirvana), hence the term 'One Lifetime' (one lifetime). Guiding beings into reality, hence the term 'Guiding and Transforming' (teaching and guiding). Revealing the Origin is 'Perfection in Phenomena' (perfection in manifested aspects), and opening the expedient is 'Perfection in Principle' (perfection in the underlying principle). Furthermore, the work of teaching and transforming has been completed, called 'Perfection in Phenomena'. The principle of the origin and traces (original source and manifested traces) is revealed, hence it is called 'Perfection in Principle'. It is not compared to other flowers because the six metaphors of the lotus (padma, lotus flower) originally metaphorize the origin and traces. Therefore, the teachings of a generation all return to the real origin. Without the lotus, it cannot be metaphorized, hence it is said, 'The meaning lies herein' (the meaning lies in this). 'Herein' refers to 'this', which refers to the origin and traces. Thirdly, explaining the word 'Sutra' (Buddhist scripture), the teachings of the five flavors (milk, curd, raw butter, cooked butter, ghee) are all called Sutras, hence the term 'General Name' (general term). The specific content is in the eighth volume, hence it is said, 'As in the following' (as mentioned later). Next, explaining in terms of general and specific aspects, starting from 'Recorders', it is Zhang'an's (Zhang'an, a Tiantai monk of the Sui Dynasty) explanation of the meaning of Master (Zhiyi, founder of the Tiantai school)'s preface. However, what the Master prefaced seems to only explain the names, but the meaning contains differences. What Zhang'an explained specifically includes the doctrine (purpose) and function (application), using the explanation of names as general, and the essence (substance) etc. as specific. The specific is contained in the general, and the general governs the specific. Therefore, the general explanation includes all five chapters. It should be known that the three chapters of essence etc. are only the three virtues (Dharmakaya, Prajna, Liberation), and even only all three dharmas (Dharmakaya, Prajna, Liberation). Therefore, the following text says, 'Explaining the name generally discusses the three dharmas', 'The essence etc. opens up to the three dharmas'. Therefore, the general name runs through the entire scripture. From beginning to end, a scripture does not go beyond the two gates (original gate and manifested gate). Therefore, the two gates are named based on the heart of the text (the core of the scripture), just as the beginning of the 'Zhi Guan' (Mohe Zhiguan) says, 'Accumulating essence is called the heart'. The current collection of dharmas takes the origin and traces as essential. Furthermore, the essence etc. in the origin are no different from the traces, so only the names distinguish the origin and traces, and the remaining essence, doctrine, and function are directly explained. Therefore, Zhang'an elucidates the Master's meaning and obtains the heart of the scripture. Therefore, the five chapters of the 'Profound Meaning' (Fahua Xuanyi) do not exceed the origin and traces, just as explaining the word '妙' (myo, wonderful), the origin and traces each have ten meanings. Origin
跡二體，其理不殊。昔日因果名為本宗，中間今日所論因果名為跡宗，本跡二用不論粗妙及以廣狹，但據近遠以判。本跡教相但是分別權實久近相耳。故知經心不過本跡，仰觀本跡之旨，三世設化文義冷然。「冷」謂冷冷，覽而可別。
「妙法」已去，牒前序文以示五義。故知敘名通冠始末，如前一序，但敘于名。體等三義，合在名中，體既屬理，理豈無宗？一乘屬宗，宗豈無體？蕩化是用且據實邊，據理立化亦在用攝。尋文可見。
從「私序王」去章安私序。又為二：先序，次釋序。初又為二：先譚始末，次釋經題。大師序中總以經題含於始末。大師從義，題中義必含于體等；章安從說，說必體等與釋名異，文義因依故復重釋。初文者，法譬二週略而不敘，且寄宿世以為興致，法譬二週得益之徒，莫非往日結緣之輩，以退大流轉故惑寂理而耽無明酒，以失大悲心故迷妙因謂生死曠遠，世尊憐愍接其小機，小尚昧初故猶倒惑，觀宿種故體業付財，妙行復初故現瑞駭動，故此序中「愍斯」之言其意該括。
初言「夫」者，發語之端。「理絕」等者，既開顯已絕偏圓名，為形華嚴方等般若偏圓對明，往結法華絕待之緣，今寄圓珠而譚絕理。「極非」等者。然一極至理，非凡小之近、非佛果之遠，托五百
【現代漢語翻譯】 現代漢語譯本：
本（本源）和跡（示現）二體，其理並無不同。昔日的因果被稱為本宗（根本的教義），現在所說的因果被稱為跡宗（示現的教義），本和跡這兩種作用不論粗妙以及廣狹，只是根據時間上的遠近來判斷。本跡的教相只是分別權宜之說和真實之說，以及時間上的久遠和近暫而已。因此可知，經文的核心內容不外乎本跡，仰觀本跡的宗旨，三世設化的文義清晰明瞭。「冷」是冷冷的意思，瀏覽之後就可以分辨。
『妙法』二字已經過去，引用前面的序文來顯示五種含義。因此可知，敘述經名貫穿始終，如前面的序文一樣，只是敘述了經名。體（本體）等三種含義，都包含在經名之中，本體既然屬於理，理難道沒有宗（宗旨）嗎？一乘屬於宗，宗難道沒有體嗎？蕩化是用，並且依據真實的一面，依據理而建立教化也在用所包含的範圍內。查閱經文就可以明白。
從『私序王』開始是章安（《法華經文句》的作者）的私序。又分為二：先是序，然後是解釋序。序又分為二：先談論始末，然後解釋經題。天臺大師（智顗）的序中總是以經題包含在始末之中。天臺大師從義理出發，題中的義理必然包含本體等；章安從解說出發，解說必然與本體等不同，文義相互依存，所以再次解釋。初文，法說周和譬喻周略而不敘述，暫且寄託于宿世來作為興致，法說周和譬喻周得到利益的人，沒有不是往日結緣的人，因為退失了大乘而流轉，所以迷惑寂靜的真理而沉溺於無明的酒，因為失去大悲心，所以迷惑微妙的因，認為生死曠遠，世尊憐憫接引他們的小根機，小根機尚且不明白最初的道理，所以仍然顛倒迷惑，觀察宿世的善根，所以託付家業，妙行恢復最初的狀態，所以出現瑞相而震驚，因此這篇序文中『愍斯』二字，其含義概括了這些內容。
最初說『夫』字，是發語的開端。『理絕』等，既然開顯之後就超越了偏圓的名稱，因為華嚴、方等、般若經中偏圓相對明顯，過去結下了法華經超越對待的因緣，現在寄託圓滿的寶珠而談論超越的道理。『極非』等，然而一極至理，不是凡夫小乘所能接近的，也不是佛果那樣遙遠的，寄託五百
【English Translation】 English version:
The two aspects of 'Hon' (original ground) and 'Ji' (manifestation), their principles are not different. The cause and effect of the past is called 'Hon Sect' (fundamental doctrine), and the cause and effect discussed today is called 'Ji Sect' (manifested doctrine). These two functions of Hon and Ji are not judged by their subtlety or grossness, nor by their breadth or narrowness, but only by their temporal distance. The teachings of Hon and Ji merely distinguish between provisional and real, and between long and short periods of time. Therefore, it can be known that the essence of the sutra does not go beyond Hon and Ji. Looking up to the principles of Hon and Ji, the meaning of the teachings established in the three lifetimes is clear and distinct. 'Leng' means clear and distinct, and can be distinguished after browsing.
The words 'Myoho' (Wonderful Dharma) have already passed, citing the previous preface to show the five meanings. Therefore, it can be known that the narration of the sutra's name runs through the beginning and the end, just like the previous preface, which only narrates the name. The three meanings of 'Tai' (substance) etc., are all contained in the name. Since the substance belongs to principle, how can the principle be without a 'Shu' (sect, or teaching)? The One Vehicle belongs to the sect, how can the sect be without a substance? Sweeping away transformation is function and is based on the real side, and establishing transformation based on principle is also within the scope of function. It can be seen by examining the text.
From 'Private Preface Wang' onwards is the private preface of Zhang'an (author of 'The Words and Phrases of the Lotus Sutra'). It is further divided into two: first the preface, then the explanation of the preface. The preface is further divided into two: first discussing the beginning and the end, then explaining the title of the sutra. In the preface of Great Master Tiantai (Zhiyi), the title of the sutra is always contained within the beginning and the end. Great Master Tiantai starts from the meaning, and the meaning in the title must contain the substance etc.; Zhang'an starts from explanation, and the explanation must be different from the substance etc. The meaning of the text is interdependent, so it is explained again. In the initial text, the Dharma week and the Parable week are briefly omitted, and are temporarily entrusted to past lives as an interest. Those who benefited from the Dharma week and the Parable week are none other than those who had formed karmic connections in the past. Because they retreated from the Great Vehicle and transmigrated, they were confused by the tranquil truth and indulged in the wine of ignorance. Because they lost the heart of great compassion, they were confused by the subtle cause and thought that birth and death were vast and distant. The World Honored One pitied and received their small capacities. The small capacities still did not understand the initial principle, so they were still inverted and confused. Observing the good roots of past lives, they entrusted their family property. The wonderful practice returned to its initial state, so auspicious signs appeared and caused shock. Therefore, the words 'pitying these' in this preface encompass these meanings.
The first word 'Fu' is the beginning of the speech. 'Principle is cut off' etc., since it has been revealed, it has surpassed the names of partial and complete, because the partial and complete are clearly contrasted in the Avatamsaka, Vaipulya, and Prajna Sutras. In the past, they formed the causes and conditions of the Lotus Sutra that transcends duality, and now they entrust the perfect pearl to discuss the transcendent principle. 'Extremely not' etc., however, the ultimate principle is not accessible to ordinary people of the Small Vehicle, nor is it as distant as the fruit of Buddhahood, entrusting five hundred
由旬，引化城之近，說寶渚之遠。「極會」等者，凡譚圓說遠為接近廢偏，若冥真契極事理寂然，化周為事寂，顯實為理寂。又寄圓珠以顯理，冥其理故為理寂。托寶所為譚事，會其事故為事寂。此之二解義意大同。寶渚本為廢于化城，化城若廢名化儀畢。衣珠本譬昔聞實相，實相若顯名契寂理，此明中間已入實者。
「而不寂者」去明退大后流轉五趣，耽障中道微細無明，故失於大志。復耽現行粗欲無明忘本所受。
「迷涅槃道」去明流轉后忻樂小乘，如人迷故謂東為西，則東西俱失。三德涅槃即理而具，謂理為遠、背大取小則大小俱迷，謂大為遠為迷大，謂小為極為迷小。
「聖主」去明今日開顯，先以四味調熟來至法華。跡序四華六動先表四位六番，至流通中變土地裂表顯實相，實相通被故云「一切」。睹瑞聽法故云「見聞」。
從「發秘密」去次釋經題，初「妙法」兩字通詮本跡，「蓮華」兩字通譬本跡。今以久本喻蓮，會圓譬華。「發秘密等」者，「發」者開也。昔秘而不說，故部皆屬粗，昔權實相帶、權實隔異，是故不明權實正軌，本果久成但為跡覆，今但指本名之為顯。法是現在，受者計異故須會之。位猶在因，故名為道。聲為佛事且據佛世，義通滅后故名為經。色唯滅后故
【現代漢語翻譯】 現代漢語譯本： 由旬，用來引出化城的近處，說明寶渚（比喻最終的佛果）的遙遠。「極會」等，凡是談論圓滿的教義，都是爲了說明遠大的目標是爲了接近和廢除片面的理解。如果能與真理冥合，達到極高的境界，那麼事和理都會寂然不動。化城（比喻小乘涅槃）的周遍是爲了事的寂滅，顯現真實則是爲了理的寂滅。又藉助圓珠來顯現理，冥合其理所以是理寂。依託寶所來談論事，會合其事所以是事寂。這兩種解釋意義大致相同。寶渚本來是爲了廢除化城而設，化城如果被廢除，就說明化儀完畢。衣珠本來比喻過去聽聞的實相，實相如果顯現，就說明契合了寂理，這說明中間已經進入實相的人。
「而不寂者」是說明退失大乘之後，在五道中流轉，沉溺於障礙中道的微細無明，所以失去了遠大的志向。又沉溺於現行的粗淺慾望，忘記了本來所接受的教誨。
「迷涅槃道」是說明流轉之後，欣樂於小乘，就像人迷路了，把東邊當成西邊，那麼東西兩邊都失去了。三德涅槃本來就具備于理中，認為理是遙遠的，背離大乘而取小乘，那麼大小乘都迷失了，認為大乘是遙遠的，就是迷失了大乘，認為小乘是極好的，就是迷失了小乘。
「聖主」是說明今天開顯，先用四味（比喻四種教義）調熟，最終來到法華。跡門序品中的四華六動，首先表示四位六番的修行過程，到流通品中，變土地裂，表示顯現實相，實相普遍被接受，所以說「一切」。看到祥瑞，聽聞佛法，所以說「見聞」。
從「發秘密」開始，依次解釋經題，最初的「妙法」兩個字，共同詮釋本跡（本門和跡門），「蓮華」兩個字，共同比喻本跡。現在用久遠的本源比喻蓮花，會歸圓滿比喻蓮花。「發秘密等」中，「發」是開啟的意思。過去秘而不宣，所以各部都屬於粗淺的教義，過去權實（權宜之法和真實之法）相互關聯，權實之間存在隔閡和差異，因此不明白權實的正軌，本果（本覺之果）久已成就，只是被跡門所覆蓋，現在只是指明本門，稱之為顯現。法是現在，接受者理解不同，所以需要會合。位次仍然在因地，所以稱為道。聲為佛事，暫且根據佛世的情況，義理貫通滅度之後，所以稱為經。色唯有滅度之後才...
【English Translation】 English version: The 'yojana' (a unit of distance) is used to introduce the nearness of the 'H化城' (transformed city, a metaphor for Hinayana Nirvana), and to explain the distance of the '寶渚' (treasure island, a metaphor for the ultimate Buddhahood). '極會' (ultimate assembly) and others, whenever discussing the perfect teaching, are to explain that the distant goal is to approach and abandon the partial understanding. If one can merge with the truth and reach the highest state, then both '事' (phenomena) and '理' (principle) will be still and silent. The pervasiveness of the '化城' is for the stillness of phenomena, and the manifestation of reality is for the stillness of principle. Furthermore, the '圓珠' (round pearl) is used to manifest the principle, and merging with its principle is therefore the stillness of principle. Relying on the '寶所' to discuss phenomena, and uniting with its phenomena is therefore the stillness of phenomena. These two explanations have largely the same meaning. The '寶渚' was originally established to abolish the '化城', and if the '化城' is abolished, it indicates that the transformative means are complete. The '衣珠' (jewel in the robe) originally symbolizes the '實相' (true aspect of reality) heard in the past, and if the '實相' is manifested, it indicates that one has attained the stillness of principle. This explains that those who have already entered the '實相' in the middle.
'而不寂者' (and not still) explains that after retreating from the Mahayana, one transmigrates in the five realms, indulging in the subtle ignorance that obstructs the Middle Way, and therefore loses the great aspiration. Furthermore, one indulges in the present coarse desires and forgets the teachings originally received.
'迷涅槃道' (deluded about the path to Nirvana) explains that after transmigrating, one rejoices in the Hinayana, just as a person who is lost mistakes east for west, and then both east and west are lost. The '三德涅槃' (three virtues of Nirvana) are originally inherent in principle, but if one considers principle to be distant and turns away from the Mahayana to take the Hinayana, then both Mahayana and Hinayana are lost. Considering the Mahayana to be distant is being deluded about the Mahayana, and considering the Hinayana to be the ultimate is being deluded about the Hinayana.
'聖主' (holy lord) explains the revelation today, first ripening with the four flavors (a metaphor for four kinds of teachings), and finally arriving at the Lotus Sutra. The four flowers and six movements in the '跡門' (trace gate) prologue first represent the four stages and six levels of practice. In the '流通品' (transmission chapter), the transformation of the land and the splitting of the earth represent the manifestation of the '實相', which is universally accepted, hence the saying '一切' (all). Seeing the auspicious signs and hearing the Dharma, hence the saying '見聞' (seeing and hearing).
Starting from '發秘密' (revealing the secret), the title of the sutra is explained in order. The first two characters, '妙法' (wonderful Dharma), jointly interpret the '本跡' (original and trace), and the two characters '蓮華' (lotus flower) jointly symbolize the '本跡'. Now, the distant origin is used to symbolize the lotus, and the convergence to perfection is used to symbolize the flower. In '發秘密等' (revealing the secret etc.), '發' (revealing) means opening. In the past, it was kept secret and not spoken, so all the parts belonged to the coarse teachings. In the past, the '權實' (provisional and real) were related to each other, and there was separation and difference between the '權實', so the correct path of '權實' was not understood. The '本果' (original fruit) has long been achieved, but it was covered by the '跡門', and now only the '本門' (original gate) is pointed out, which is called manifestation. The Dharma is present, but the recipients understand it differently, so it needs to be united. The position is still in the cause, so it is called the path. The sound is a Buddha-activity, temporarily based on the situation of the Buddha's lifetime, and the meaning is connected after the extinction, so it is called the sutra. The form is only after the extinction...
且置之。前大師序云「有翻無翻」指第八卷，初則唯在於色，次則遍於六塵，故大師序意一往似局而實通；章安序意一往似通而猶局。「圓詮之初」等者，且從跡說，具存應云本跡詮初。前大師序不釋序品第一者，雖在題名之下，自屬品之次第，非題中之義，故缺不論。故玄文末亦不釋之，至疏文初方乃略解；章安承便，故略論之。「序類相從」等者，一往亦且釋品所以，若有品之由具在文句，此不合論。「眾次」等者，二十八品生起不雜、生起非一，故云「眾次」。于中最初故云「之首」。「第一」可知。
「譚記」者恐誤，應云「譚托」，謂托寶所譚理極也。圓是妙之別名，極是妙法之果。今寄果法以嘆妙，如經「唯佛能知」，故云「敘名」。作此「敘」字者，敘謂敘述，申作者之意。作此「序」者，序謂庠序，如六瑞等為正說庠序，此非今意，故不書之。「會冥」者，謂得經體也。通則遍為諸法諸經諸行等體，別則唯在因果所取見於實相方名得體。今置通從別，故云「會冥」。以會冥故名宗家體。聞法系珠是為圓因，得記示珠名為圓果，故以珠敘宗。又若論珠體非系非示，還約于珠以論系示，故成體家之宗，化周理顯法華之力，故云「俱寂是敘用」也。良以權實雙運，故調機入寂乃成於宗家之用。四華六
【現代漢語翻譯】 現代漢語譯本： 且先放在一邊。天臺大師的序言中說到的『有翻無翻』指的是《法華經》第八卷，最初只是關於色法，後來遍及六塵，所以天臺大師序言的用意表面上看起來侷限，實際上是通達的；章安大師序言的用意表面上看起來通達，實際上還是侷限的。『圓詮之初』等等，姑且從跡門來說，如果全部保留，應該說是本跡詮釋的開始。天臺大師的序言沒有解釋《序品第一》，雖然在題名之下，但屬於品的次第，不是題中的意義，所以沒有論述。因此，《玄文》的末尾也沒有解釋，直到《疏文》的開頭才稍微解釋；章安大師沿用了這個做法，所以也略微論述了。『序類相從』等等，大致也是解釋品的原因，如果品的由來全部在《文句》中，這裡就不應該論述。『眾次』等等，二十八品的生起不雜亂，生起的方式不是單一的，所以說是『眾次』。在其中最初的，所以說是『之首』。『第一』是可以理解的。 『譚記』可能是個錯誤，應該說是『譚托』，意思是依託寶所來談論理極。《圓》是妙的別名，極是妙法的果。現在借用果法來讚歎妙，如經中所說『唯佛能知』，所以說是『敘名』。使用這個『敘』字，敘是敘述，表達作者的意圖。使用這個『序』字，序是庠序，如六瑞等是為正說庠序，這不是現在的意思，所以不寫出來。『會冥』，指的是得到經的體性。通達則普遍成為諸法、諸經、諸行等的體性，特別則只在于因果所取，見到實相才叫做得到體性。現在捨棄通達而取特別，所以說是『會冥』。因為會冥的緣故，叫做宗家體。聞法系珠是為圓因，得記示珠名為圓果，所以用珠來敘述宗。又如果論珠的體性，既不是系也不是示，還是圍繞珠來論系示，所以成為體家的宗，化周理顯是法華的力量，所以說是『俱寂是敘用』。正是因為權實雙運，所以調機入寂才成就宗家的作用。四華六
【English Translation】 English version: Let's set that aside for now. The 'having translation or not having translation' mentioned in Great Teacher Tiantai's preface refers to the eighth volume of the Lotus Sutra. Initially, it was only about form (rupa), but later it encompassed the six sense objects (sadayatana). Therefore, the intention of Great Teacher Tiantai's preface seems limited on the surface but is actually comprehensive; the intention of Great Teacher Zhang'an's preface seems comprehensive on the surface but is still limited. 'The beginning of the perfect explanation' and so on, let's just talk about it from the trace gate (ji men). If everything is preserved, it should be said that it is the beginning of the explanation of the original and trace (honji shaku). The reason why Great Teacher Tiantai's preface does not explain Chapter One: Introduction is that although it is under the title, it belongs to the order of the chapters and is not the meaning in the title, so it is not discussed. Therefore, it is not explained at the end of Profound Meaning either, and it is only slightly explained at the beginning of Commentary; Great Teacher Zhang'an followed this practice, so he also discussed it briefly. 'The order of the chapters follows' and so on, is roughly also explaining the reason for the chapters. If the origin of the chapters is all in Words and Phrases, it should not be discussed here. 'The sequence of the multitude' and so on, the arising of the twenty-eight chapters is not mixed, and the way of arising is not singular, so it is called 'sequence of the multitude'. Among them, the very first one is called 'the head'. 'The first' is understandable. 'Tan Ji' may be a mistake, it should be 'Tan Tuo', meaning relying on the treasure place (ratna-mandala) to discuss the ultimate principle (paramartha). Perfect (Paripurna) is another name for wonderful (adbhuta), and the ultimate is the fruit of the wonderful Dharma. Now, borrowing the fruit Dharma to praise the wonderful, as the sutra says 'only the Buddha can know', so it is called 'narrating the name'. Using this word 'narrating' (xu), narrating means describing, expressing the author's intention. Using this word 'preface' (xu), preface means order, such as the six auspicious signs (sad-riddhi) are for the correct explanation of the order, this is not the current meaning, so it is not written. 'Meeting in the dark' (hui ming), refers to obtaining the essence of the sutra. Comprehension then universally becomes the essence of all dharmas, all sutras, all practices, etc., especially only in what is taken by cause and effect, seeing reality is called obtaining the essence. Now, abandoning comprehension and taking the special, so it is called 'meeting in the dark'. Because of meeting in the dark, it is called the essence of the school. Hearing the Dharma and connecting the pearl is the perfect cause (hetu), receiving the prediction and showing the pearl is called the perfect fruit (phala), so the pearl is used to narrate the school. Also, if discussing the essence of the pearl, it is neither connecting nor showing, it is still discussing connecting and showing around the pearl, so it becomes the school of essence, the power of the Lotus Sutra is that transformation is complete and the principle is revealed, so it is said that 'both quiescence is the narration of function'. It is precisely because of the dual operation of provisional and real that adjusting the machine and entering quiescence achieves the function of the school. Four flowers six
動居一經之首，故云敘教。通序別序咸皆敘教，通由通漫，故略通從別，別序具五餘四尚寬，現瑞表報其相最切。就六瑞中餘四尚寬，未若四位天華、六番破惑動地，教意在此，故略引之。前開方便門引意故爾，本跡但是遠近之異，大師所釋其義已顯，故云「可知」。
次從「此妙法」去一序是譚玄本，序得下文意，此序不難。于中亦二：初序、次釋。初文者為三：初敘有經之由，次正明今經，三「所言」下釋題。初由本證，故能說之。跡中雖說，推功有在，故云「本地」。
「文云」下引跡證本，約自證邊無法可說。
「三世」下通舉證同。
次「文云」下正明說經。復先引文，以內證故而為他說。
「大事」下明說本意，意在佛乘，故舉始終意在佛慧，中間調斥非佛本懷，故云「助顯」。
次「今」下正說。
次釋名中：初釋妙字，次「又妙」下釋法及蓮華並經，皆以「妙」字冠之，以無非妙故爾。釋中亦約一題之內而四義存焉。「六喻敘用」者，如下文云「跡中斷權疑生實信為用，本中斷近疑生遠信為用」，故下文明本跡各十義不同。甘露是理，教是理門，故云「甘露門」也。
次正釋五重玄義者，先列、次釋。釋中先判、次正釋。初判中二：初列、次判。
判中又二：初通約諸經，次正約今經。初文三：初釋名，次「如此」下出體，三「例眾經」下引例。初二可知。三舉例中雲「例眾經之初」等者，舉經初通序五義以為例釋。
問：
阿難既同，云何人異？
答：
具如疏文四種阿難，余意可見。
次約今經通別中為五：初釋名，次辨異，三出體，四引例，五簡示。初云「通者共義」者，七義共釋五章，各者五義不相雜亂。次辨異者，雖有通別同釋一經，故云「專在一部」，余文可知。
次正釋中先通、次別。初通中四：初標，次一下列，三對五心，四廣釋七番。初二可知。
三對五心中二：初正對，次結成。初中開合等三起慧心者，此三性是分別簡擇故也。「觀心」者，隨聞一句攝事成理，不待觀境方名修觀。無事間雜，故云「精進」。
法不孤立，以七章依於五心，五心若立，如草木有根莖幹則立，故心立名根。既五心名根，根必至力。言「排障」者，如〈信解品〉云「無有欺怠瞋恨怨言」。欺為信障，怠為進障，瞋爲念障，恨為定障，怨為慧障。若根增長能破五障，故名為力。既成根力必具覺道以開三脫，故云「乃至」。以小準大，亦應可知。
四廣解中二：初結前生后，次正解。初文者結前可知，「
【現代漢語翻譯】 現代漢語譯本： 判教中又分為二：一是總括諸經，二是專門針對本經。總括諸經又分為三：一是解釋名稱，二是『如此』以下說明體性，三是『例眾經』以下引用例子。前兩點容易理解。第三點中提到『例眾經之初』等，是舉出經文開頭的通常序言中的五種意義作為例子來解釋。
問： 阿難既然相同，為什麼人卻不同？
答： 詳細情況如疏文中所說的四種阿難（Ananda，佛陀的十大弟子之一），其餘意思可以理解。
其次，針對本經的通義和別義分為五點：一是解釋名稱，二是辨別差異，三是說明體性，四是引用例子，五是簡要指示。第一點中說『通者共義』，是指七種意義共同解釋五章；『各者五義不相雜亂』，是指五種意義各自獨立，互不混淆。第二點辨別差異，雖然有通義和別義共同解釋一部經，所以說『專在一部』，其餘文字可以理解。
其次，正式解釋中先說通義，再說別義。先說通義，又分為四點：一是標示，二是列舉，三是對應五心，四是廣泛解釋七番。前兩點容易理解。
三是對應五心，又分為二：一是正式對應，二是總結完成。第一點中，開解、和合等三種情況產生慧心，是因為這三種性質是分別簡擇的緣故。『觀心』，是指隨聽聞一句經文，就能攝事成理，不必等待觀境才能稱為修觀。沒有其他事情的干擾，所以說『精進』。
法不是孤立存在的，因為七章依賴於五心，五心如果確立，就像草木有了根莖幹就能立住一樣，所以心立名為根。既然五心名為根，根必定達到力。說到『排障』，如《信解品》所說『無有欺怠瞋恨怨言』。欺是信的障礙，怠是精進的障礙，瞋是念的障礙，恨是定的障礙，怨是慧的障礙。如果根增長就能破除五種障礙，所以名為力。既然成就了根力，必定具備覺道以開啟三脫（解脫），所以說『乃至』。以小推大，也應該可以理解。
四是廣泛解釋，分為二：一是總結前面，引出後面，二是正式解釋。第一點是總結前面，容易理解，
【English Translation】 English version: In judging the teachings, there are two aspects: first, a general overview of all sutras; second, a specific focus on the present sutra. The first aspect, the general overview, is further divided into three parts: first, explaining the name; second, 'suchness' below, elucidating the substance; and third, 'like other sutras' below, citing examples. The first two points are easily understood. The third point, mentioning 'like the beginning of other sutras,' refers to the five meanings commonly found in the introductory sections of sutras, used as examples for explanation.
Question: Since Ananda (Ananda, one of the ten great disciples of the Buddha) is the same, why are people different?
Answer: The details are as described in the commentary regarding the four types of Ananda; the remaining meaning is self-evident.
Next, concerning the general and specific meanings of the present sutra, there are five aspects: first, explaining the name; second, distinguishing differences; third, elucidating the substance; fourth, citing examples; and fifth, providing concise instructions. The first point, stating 'general means common meaning,' refers to the seven meanings that jointly explain the five chapters; 'specific means the five meanings are not mixed up,' indicating that the five meanings are independent and not confused with each other. The second point, distinguishing differences, notes that although there are general and specific meanings jointly explaining one sutra, it is 'exclusively within one part,' and the remaining text is understandable.
Next, in the formal explanation, first discuss the general meaning, then the specific meaning. First, the general meaning is divided into four parts: first, marking; second, listing; third, corresponding to the five minds; and fourth, extensively explaining the sevenfold. The first two points are easily understood.
Third, corresponding to the five minds, is further divided into two parts: first, formal correspondence; and second, concluding completion. In the first point, opening, harmonizing, and other three situations generate the mind of wisdom because these three natures involve discrimination and selection. 'Observing the mind' refers to, upon hearing a single verse of scripture, one can integrate phenomena into principle, without waiting to observe the environment to be called cultivation. Without interference from other matters, it is called 'diligence'.
The Dharma is not isolated, because the seven chapters rely on the five minds. If the five minds are established, just as plants can stand if they have roots, stems, and trunks, so the establishment of the mind is called root. Since the five minds are called roots, the roots must reach strength. Speaking of 'removing obstacles,' as the
Fourth, extensive explanation, divided into two parts: first, summarizing the previous and introducing the following; and second, formal explanation. The first point is summarizing the previous, which is easy to understand,
廣解」下生后，亦名用章意也。以此七番共解五章既起五心，至別解五章一一無不成於五心。既以七番略解五章，當知廣解五章皆悉具七，是故得至圓門三脫，入于初住開佛知見。初所以竟。
次正釋中文自為七。初標名者，即初標五章也。於五章中，此初標名，于中文自為四：初標列，次解釋。釋初立中雲「原聖」等者，所言立者即妙法之名也。「原」者本也。「建」者立也。大聖立名，蓋為開深理以進始行，一實相處名為深理，七方便人皆名始行，視聽兼現未，佛在唯聲益，益通二世，故云「視聽俱得見聞」。使尋聲色之近名，而至無相之極理，故以此妙法之名，名實相法。施設妙機應入實者，若從通說則一代教門莫不為開實相深理，今唯從別，即此經意也。
次分別中二：初以今經對明前教，次約五味重顯今經。初文又五，「但法有粗妙」，通標也。
次「若隔歷」下簡，始自華嚴終至般若，雖名不同但為次第三諦所攝，今經會實方曰圓融。
三「此妙諦」下嘆釋今經一實之理。
四「文云」下引證。五「尚非」下引經舉況，尚非別教行位不退所知，況復人天之類？「群」者眾也。「萌」謂種子未剖之相。人天全為無明所覆，故曰群萌。
次別約五味又二：初通舉不即說
【現代漢語翻譯】 現代漢語譯本： 『廣解』中，在『下生』之後，也稱為『用章意』。用這七種方式共同解釋五章，就能生起五種心，進一步分別解釋五章，每一章都能成就這五種心。既然用七種方式簡略地解釋了五章，就應當知道廣泛地解釋五章時，每一章都完全具備這七種方式，因此能夠達到圓滿的三脫門，進入初住位，開啟佛的知見。以上是初住位的解釋。
接下來正式解釋經文的含義，分為七個部分。首先是標明名稱，也就是最初標明五章的名稱。在這五章中，最初標明名稱，在解釋經文含義時分為四個部分：首先是標列，其次是解釋。在解釋最初的『立』時，提到『原聖』等，這裡所說的『立』，就是妙法的名稱。『原』是本源的意思，『建』是建立的意思。大聖建立名稱，是爲了開啟深刻的道理，以引導初學者入門，一實相處被稱為深刻的道理，七方便的人都被稱為初學者，兼顧視聽，佛陀在世時唯有聲音能帶來利益，利益貫通過去和未來，所以說『視聽俱得見聞』。使人們通過聲音和形象這些淺近的名相，而達到無相的極深道理，所以用這個妙法的名稱，來命名實相法。設施巧妙的機緣，使人能夠進入實相，如果從普遍的意義上來說，那麼一代教門沒有不是爲了開啟實相深理的，現在只從特別的意義上來說，就是這部經的意義。
接下來是分別，分為兩個部分：首先是用現在的經文來對照說明以前的教義，其次是用五味來重新顯示現在的經文。在第一個部分中，又分為五個方面，『但法有粗妙』，這是總的標明。
接下來，『若隔歷』以下是簡別，從《華嚴經》開始到《般若經》結束，雖然名稱不同，但都被次第三諦所攝，現在的經文會歸真實，才稱為圓融。
第三，『此妙諦』以下是讚歎解釋現在經文一實的道理。
第四，『文云』以下是引用經文來證明。第五，『尚非』以下是引用經文來舉例說明，尚且不是別教行位不退的人所能知道的，更何況是人天之類呢？『群』是眾多的意思，『萌』是指種子尚未破殼的狀態。人天完全被無明所覆蓋，所以說是群萌。
接下來，分別用五味來解釋，又分為兩個部分：首先是總的提出不立即說。
【English Translation】 English version: In the 『Extensive Explanation,』 after 『Lower Birth,』 it is also called 『Meaning of Using Chapters.』 Using these seven methods to jointly explain the five chapters can generate the five minds. Further, separately explaining the five chapters, each chapter can accomplish these five minds. Since the five chapters are briefly explained using seven methods, it should be known that when the five chapters are extensively explained, each chapter fully possesses these seven methods. Therefore, one can reach the perfect three gates of liberation, enter the initial dwelling stage, and open the Buddha's knowledge and vision. The above is the explanation of the initial dwelling stage.
Next, the meaning of the scripture is formally explained, divided into seven parts. First is naming, which is initially naming the five chapters. Among these five chapters, the initial naming, in explaining the meaning of the scripture, is divided into four parts: first is listing, second is explaining. In explaining the initial 『Establishment,』 it mentions 『Original Sage,』 etc. The 『Establishment』 mentioned here is the name of the Wonderful Dharma. 『Original』 means the source, and 『Establish』 means to establish. The Great Sage establishes the name in order to open up profound principles to guide beginners. The place of One Reality is called profound principle, and the people of the Seven Expedients are all called beginners. Considering both sight and hearing, only sound can bring benefits when the Buddha is in the world, and the benefits penetrate the past and the future, so it is said that 『both sight and hearing can gain seeing and hearing.』 It enables people to reach the ultimate profound principle of no form through the shallow names and appearances of sound and form. Therefore, the name of this Wonderful Dharma is used to name the Dharma of Reality. Establishing skillful opportunities enables people to enter reality. If speaking from a universal perspective, then no teaching of a lifetime is not for opening up the profound principle of reality. Now, only speaking from a special perspective, this is the meaning of this scripture.
Next is differentiation, divided into two parts: first is using the current scripture to compare and explain the previous teachings, and second is using the Five Flavors to re-reveal the current scripture. In the first part, there are five aspects: 『But the Dharma has coarse and subtle,』 which is a general indication.
Next, 『If separated』 below is differentiation, starting from the Avatamsaka Sutra (Huayan Jing) and ending with the Prajna Sutra (Bore Jing), although the names are different, they are all encompassed by the Three Truths in sequence. The current scripture converges to reality, and is then called perfect integration.
Third, 『This Wonderful Truth』 below is praising and explaining the principle of One Reality in the current scripture.
Fourth, 『The text says』 below is quoting the scripture to prove it. Fifth, 『Still not』 below is quoting the scripture to illustrate, not even those who have attained non-retrogression in the stages of practice in the Separate Teaching (biejiao) can know it, let alone humans and devas? 『Crowd』 means numerous, and 『sprout』 refers to the state of a seed that has not yet broken its shell. Humans and devas are completely covered by ignorance, so they are called the crowd of sprouts.
Next, explaining with the Five Flavors, it is again divided into two parts: first is generally proposing not to speak immediately.
實之意，次「所以」下具歷五味明說不說之意。初文又二：初略明不說，次引文釋不說所以。初文者直牒前文，如雲「唯我知是相，十方佛亦然」，而不匆匆即說者，何故？引文釋廣如〈方便品〉。
次「所以」下正約五味，又二：初四味、次醍醐。初又二：初列四味，次明四味意。初文中四味並有融不融名，不無小異，乳中以別為不融，酪教一味全是不融，生蘇中融即有二義。若以圓斥三及以圓斥藏，即以圓融為融。或以三教斥藏即以融通為融，雖兼斥大正在斥小，故云令小根恥小慕大。熟蘇中雲令小根寄融向不融者，通教小乘寄於融通之融而得小果，即指小果名為不融。令大根從不融向于融者，即指通別以為不融，即是令通別菩薩向圓融之融。
問：
若說佛乘恐其墮苦者，說華嚴教可非佛乘耶？
答：
若約教論，方等般若亦有佛乘，何獨華嚴？今墮苦之言，但據不堪唯一佛乘，故聞別等三教猶免生謗，仍用秘密之力且隱小以說之。雖曰大機尚隔于別，小根被隱一向不聞，由隱小故不名俱立，是故但立頓大之名，不立一乘獨妙之稱，非佛本懷，良由於此。華嚴頓大尚非本懷，況復鹿苑唯立不融？故三藏教首及以部內粗尚未周，故妙號都絕，方等般若比說可知。
次從雖種
【現代漢語翻譯】 實之意，接下來從『所以』開始，詳細地歷數五味，闡明說與不說的含義。最初的文段又分為兩部分：首先簡要說明不說，然後引用經文解釋不說的原因。最初的文段直接承接前文，例如說『唯有我知道這個實相，十方諸佛也是如此』，但為何不立即宣說呢？引用經文的解釋詳見《方便品》。 接下來從『所以』開始，正式地圍繞五味展開論述，又分為兩部分：首先是四味，然後是醍醐。首先是四味，又分為兩部分：首先列出四味，然後闡明四味的含義。最初的文段中，四味都有融與不融的說法，但略有不同。在乳中，以差別為不融；在酪教中，一味全是完全不融；在生蘇中，融即有二重含義。如果以圓教來否定三教以及以圓教來否定藏教，那麼就以圓融為融。或者以三教來否定藏教，那麼就以融通為融，雖然兼顧否定大乘，但主要還是否定小乘，所以說令小根器的人羞於小乘，仰慕大乘。熟蘇中說令小根器的人寄託于融通而趨向于不融，這是因為通教的小乘寄託于融通之融而獲得小果，這裡指小果名為不融。令大根器的人從不融趨向于融，這裡指通教和別教為不融，也就是令通教和別教的菩薩趨向于圓融之融。 問： 如果說宣說佛乘恐怕他們會墮入苦難，那麼宣說《華嚴經》難道就不是佛乘了嗎？ 答： 如果從教義上來說，方等經和般若經中也有佛乘，為何單單說《華嚴經》？現在說墮入苦難，只是因為他們無法承受唯一的佛乘，所以聽聞別教等三教尚可避免產生誹謗，仍然使用秘密的力量暫時隱藏小乘而宣說大乘。雖然說大乘根器的人尚且被別教所隔閡，小乘根器的人被隱藏而始終無法聽聞，由於隱藏小乘的緣故，所以不稱為俱立，因此隻立頓教大乘之名，不立一乘獨妙的稱謂，這不是佛的本意，原因就在於此。《華嚴經》的頓教大乘尚且不是佛的本懷，更何況鹿苑隻立不融之教？所以三藏教的首部以及內部粗淺的內容尚未完備，所以妙號完全斷絕，方等經和般若經可以類比說明。 接下來從雖然種植
【English Translation】 The meaning of 'reality'. Next, starting from 'therefore', it elaborates on the five flavors, clarifying the meaning of speaking and not speaking. The initial passage is further divided into two parts: first, a brief explanation of not speaking, and then a citation of scripture to explain the reason for not speaking. The initial passage directly follows the previous text, such as saying 'Only I know this true aspect, and so do the Buddhas of the ten directions.' But why not immediately proclaim it? The explanation by citing scripture is detailed in the 'Expedient Means' chapter. Next, starting from 'therefore', it formally discusses the five flavors, again divided into two parts: first, the four flavors, and then ghee (醍醐, tíhú). First, the four flavors are again divided into two parts: first, listing the four flavors, and then clarifying the meaning of the four flavors. In the initial passage, all four flavors have the concept of 'fused' and 'unfused', but with slight differences. In milk, difference is considered 'unfused'; in the teachings of curds (酪教, làojiào), the entire flavor is completely 'unfused'; in raw cream (生蘇, shēngsū), 'fused' has two meanings. If the perfect teaching (圓教, yuánjiào) is used to negate the three teachings and the perfect teaching is used to negate the Tripitaka teaching (藏教, zàngjiào), then 'perfect fusion' is considered 'fused'. Or, if the three teachings are used to negate the Tripitaka teaching, then 'harmonious understanding' is considered 'fused', although it also negates the Great Vehicle, it mainly negates the Small Vehicle, so it is said to make those of small capacity ashamed of the Small Vehicle and admire the Great Vehicle. In ripened cream (熟蘇, shúsū), it is said to make those of small capacity rely on fusion and move towards unfusion, because the Small Vehicle of the connecting teaching (通教, tōngjiào) relies on the fusion of harmonious understanding to obtain small fruit, which refers to the small fruit being called 'unfused'. To make those of great capacity move from unfusion towards fusion, this refers to the connecting and distinctive teachings (別教, biéjiào) as unfused, which is to make the Bodhisattvas of the connecting and distinctive teachings move towards the fusion of perfect harmony. Question: If proclaiming the Buddha Vehicle is feared to cause them to fall into suffering, then is proclaiming the Avatamsaka Sutra (華嚴經, Huáyán jīng) not the Buddha Vehicle? Answer: If we speak in terms of teachings, the Vaipulya (方等, fāngděng) and Prajna (般若, bōrě) Sutras also contain the Buddha Vehicle, why only mention the Avatamsaka Sutra? The statement about falling into suffering only refers to their inability to bear the sole Buddha Vehicle, so hearing the distinctive and other three teachings can still avoid generating slander, and the power of secrecy is still used to temporarily conceal the Small Vehicle and proclaim the Great Vehicle. Although it is said that those of great capacity are still separated by the distinctive teaching, those of small capacity are concealed and never hear it, and because of concealing the Small Vehicle, it is not called 'established together', therefore only the name of the sudden Great Vehicle is established, and not the title of the unique and wonderful One Vehicle, which is not the original intention of the Buddha, and the reason lies in this. The sudden Great Vehicle of the Avatamsaka Sutra is not the Buddha's original intention, let alone the Deer Park (鹿苑, lùyuàn) which only establishes the unfused teaching? Therefore, the head of the Tripitaka teaching and the crude content within it are not yet complete, so the wonderful title is completely cut off, and the Vaipulya and Prajna Sutras can be compared to explain. Next, from although planting
種至非佛本懷者，次明用四味意，探取法華說彼四味本懷未暢，故歸會法華。所以施設之言通於粗妙，爾前猶用權施設故。言「隨他」等三者，此隨他等三有通有別，若歷七重及以四教一一說之，此依諸教通總而說，今別約法華別相而說。自法華已前皆曰隨他，故前教中雖並有融，以兼帶故並屬隨他，未堪開顯名不務速，務事速也。唯至今經開諸不融唯獨一融，使前諸部同一妙法，出世意足，是故下文云乃暢也。「故言」等者，結歸初文不說之意，「務」亦急也。
次今經下明醍醐味，又三：初正明今經，次「令一」下明說佛本意，三「故建」下結立名也。初文舍者，舍只是廢，故知開廢名異體同。次文者，事不獲已使一音異解，既調熟竟道味無殊，餘生滅度想，若五千起去，並付待後會及彼土方聞。「乃暢」等者，經云「一大事因緣故，出現於世」，大事既遂，出世意周。三結者，既此經名妙驗前四猶粗，三結中總結四味，不立妙名為何所以，以兼等故判部屬粗，如細人粗人二俱犯過，從過邊說俱名粗人。此經異彼，故云「無復」，方得獨立妙名故也。
譬中言「例」者，為法立譬故譬例於法，故例前三章咸以華為譬。初例前立名，次「云何」下例前分別，三「如是」下例前結也。初文者，初文立中但
【現代漢語翻譯】 現代漢語譯本：對於那些不符合佛陀本懷的教義，接下來闡明使用四種味道的用意，在於探究《法華經》所說的四種味道，其本懷尚未完全顯露，因此最終歸於《法華經》。所以說，『施設』這個詞語可以適用於粗淺和精妙的教義，因為在《法華經》之前，仍然在使用權宜的施設。說到『隨他』等三種情況，這三種情況有共通之處，也有區別之處。如果歷經七重和四教一一加以說明，那麼這裡是依據各種教義的共通之處進行總括性的說明，現在特別針對《法華經》的特殊方面進行說明。從《法華經》之前的所有教義都可以說是『隨他』，因此之前的教義中即使有融合，也因為是兼帶的緣故，都屬於『隨他』，還不能夠開顯，所以說『不務速』，指的是不急於求成。只有到了《法華經》，才能夠開顯所有不融合的，唯獨顯現唯一的融合，使得之前的各個部分都歸於同一種妙法，佛陀出世的本意才得以滿足，所以下文說『乃暢』。『故言』等，總結歸於最初的文字沒有說明的用意，『務』也是急切的意思。 接下來，在《今經》下面闡明醍醐味，又分為三個部分：首先是正面闡明《今經》，其次是『令一』下面闡明佛陀的本意，第三是『故建』下面總結建立名稱。第一個部分，『舍』的意思是廢除，因此知道開顯和廢除，名稱不同而本體相同。第二個部分，事情不得已才使用一個聲音產生不同的理解，既然已經調伏成熟，那麼道味就沒有什麼不同了，其餘的眾生滅度之想，如果五千人離去，都留待以後再會以及在其他國土才能聽聞。『乃暢』等，經文說『以一大事因緣的緣故，出現在世間』，大事既然已經完成，佛陀出世的本意就圓滿了。第三個總結，既然這部經名為『妙』，那麼之前的四種味道仍然是粗淺的，三個總結中總結了四種味道，如果不建立『妙』這個名稱，那又是什麼原因呢？因為是兼帶等等的緣故，所以判斷這些部分屬於粗淺，就像細人和粗人，兩個人雖然都犯了過錯，但是從過錯的方面來說，都可以稱為粗人。這部經不同於其他的經典，所以說『無復』，才能夠獨立地獲得『妙』這個名稱。 譬喻中說到『例』，是爲了確立法的譬喻，所以譬喻類似於法，因此類似於前面的三章都用花來作為譬喻。首先是類似於前面確立名稱，其次是『云何』下面類似於前面進行分別，第三是『如是』下面類似於前面進行總結。第一個部分，第一個部分確立名稱中只是...
【English Translation】 English version: Regarding those teachings that do not align with the Buddha's original intention, next, it clarifies the purpose of using the four flavors, which is to explore the four flavors mentioned in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), whose original intention has not been fully revealed, and therefore ultimately returns to the Lotus Sutra. Therefore, the term 'expedient means' (施設, śāsana) can be applied to both coarse and subtle teachings, because before the Lotus Sutra, expedient means were still being used. When speaking of 'according to others' (隨他, paratantra) and the other two conditions, these three conditions have commonalities and differences. If each of the seven layers and four teachings were explained one by one, then this is a general explanation based on the commonalities of various teachings, and now it is a special explanation focusing on the special aspects of the Lotus Sutra. All teachings before the Lotus Sutra can be said to be 'according to others', so even if there is integration in the previous teachings, it is still considered 'according to others' because it is incidental, and it is not yet capable of being revealed, so it is said 'not striving for speed' (不務速, na tvaramāṇa), which refers to not being in a hurry to achieve results. Only in the Lotus Sutra can all non-integrations be revealed, and only the unique integration is revealed, so that the previous parts all belong to the same wonderful Dharma, and the Buddha's intention in appearing in the world is fulfilled, so the following text says 'fully expressed' (乃暢, suvyakta). 'Therefore, it is said' (故言) etc., summarizes the intention of the initial text not explaining, and 'striving' (務, udyoga) also means urgent. Next, below 'This Sutra' (今經, idam sūtra) it clarifies the flavor of ghee (ghṛta), and it is divided into three parts: first, it clarifies the Lotus Sutra directly, second, below 'to make one' (令一, ekīkaraṇa) it clarifies the Buddha's original intention, and third, below 'therefore establish' (故建, tasmāt sthāpayati) it concludes and establishes the name. In the first part, 'abandoning' (舍, tyāga) means simply abolishing, so it is known that opening and abolishing have different names but the same essence. In the second part, it is only because there is no other way that one sound is used to produce different understandings, and since it has been tamed and matured, then the flavor of the path is no different, and the thought of the remaining beings attaining liberation. If five thousand people leave, they will all be left to meet again later and hear in other lands. 'Fully expressed' (乃暢) etc., the sutra says 'because of one great matter and cause, appearing in the world' (一大事因緣故，出現於世, ekamahākāraṇataḥ loke utpāda), since the great matter has been accomplished, the Buddha's intention in appearing in the world is fulfilled. The third conclusion, since this sutra is named 'Wonderful' (妙, adbhuta), then the previous four flavors are still coarse, and the three conclusions summarize the four flavors, and if the name 'Wonderful' is not established, then what is the reason? Because it is incidental etc., it is judged that these parts belong to the coarse, just like a subtle person and a coarse person, although both have committed mistakes, but from the aspect of mistakes, both can be called coarse people. This sutra is different from other sutras, so it is said 'no more' (無復, niravaśeṣa), and only then can it independently obtain the name 'Wonderful'. In the analogy, it is said 'example' (例, udāharaṇa), it is to establish the analogy of the Dharma, so the analogy is similar to the Dharma, so similar to the previous three chapters, flowers are used as analogies. First, it is similar to the previous establishment of the name, second, below 'how' (云何, katham) it is similar to the previous distinction, and third, below 'thus' (如是, tathā) it is similar to the previous conclusion. In the first part, in the first part of establishing the name, it is only...
約妙名兼歷五時，開深進始方至於極，今譬亦略例，但云粗妙總攝前多。次譬例分別中前具約五味，今但從人，簡諸外道及前三教，以諸部中妙不異故。「狂華無果」可知。又應更加有果無華，可譬外道計果自然，如吳錄《地理志》云：「廣州有木名度，不華而實，實從皮而出。如石榴大，色赤，可煮食。若數日不食，皆化為蟲。如蟻有翅能飛著人屋。」外道雖計自然之果，此果無實。「一華多果」如胡麻等，「多華一果」如桃李等，「一華一果」如柿等，「前果后華」如瓜稻等。故南嶽《四安樂行》云：「余華或有狂等，蓮華不然。」又云：「余華成實顯露易見，如方便諸乘；蓮華隱密，如一佛乘。」
次「蓮華」下譬醍醐者，為二：初通舉多奇，次別對三義。初文者可以譬本跡十妙及體宗用三章。奇只是妙，十妙三章無不皆妙，非多奇華果，何以擬之？今總以為蓮等三攝彼本跡，故標「多奇」。
次列三義，初義云「華實具足」等者，為蓮故華、華掩于實，為實施權、實在權內，體復不異故云「即實而權」。機熟須開、開彼能覆，情悕近果，名之為覆。拓彼近謂名之為開，開何所開？即彼能覆。又「華落蓮成」等者，華落譬非權，蓮落譬非實，開已即廢時無異途，開教行人理，同一理故，故實立已同
【現代漢語翻譯】 現代漢語譯本： 約妙名兼顧歷經五時（指佛陀教化的五個階段），開啟深奧的教義，逐步深入最終達到極致。現在用比喻也只能略舉一例，只是說粗妙之法總括了前面的許多內容。其次，用比喻來分別說明，前面講的五味都具備，現在只從人的角度來說，是爲了簡別外道以及前三教（指聲聞、緣覺、菩薩三乘），因為在各部經典中，精妙之處並沒有不同。「狂華無果」是容易理解的。還應該加上有果無華的情況，可以比喻外道認為果是自然產生的，就像吳國陸璣《毛詩草木鳥獸蟲魚疏》中記載的《地理志》所說：『廣州有一種樹叫做度，不先開花就結果，果實從樹皮中長出來。像石榴那麼大，顏色是紅色的，可以煮著吃。如果幾天不吃，就會變成蟲子。像螞蟻一樣有翅膀，能飛到人的房屋裡。』外道雖然認為有自然之果，但這種果實是沒有實際意義的。「一華多果」就像胡麻等作物，「多華一果」就像桃樹、李樹等，「一華一果」就像柿子樹等，「前果后華」就像瓜、稻等作物。所以南嶽慧思禪師在《四安樂行》中說：『其他的花或許有狂花等情況，但蓮花不是這樣。』又說：『其他的花結果時顯露在外，容易看見，就像方便諸乘（指權教）；蓮花隱秘不顯露，就像一佛乘（指實教）。』 其次，『蓮華』以下比喻醍醐（指佛法的最終極的教義）的原因，分為兩點：首先是總的說明蓮花的多種奇異之處，其次是分別對應三種含義。首先，總的說明可以比喻本跡十妙（指本門和跡門所說的十種妙法）以及體宗用三章（指天臺宗所立的教義綱領）。奇異之處就是妙，十妙和三章沒有不妙的，如果不是多種奇異的花果，怎麼能比擬呢？現在總的用蓮花等三種事物來概括本跡，所以標明『多奇』。 其次，列出三種含義，第一種含義說『華實具足』等，因為蓮花是先開花，花包裹著蓮蓬，是爲了實施權法，實法包含在權法之內，本體並沒有不同，所以說『即實而權』。眾生的根機成熟了就需要開顯，開顯就能覆蓋，眾生希望得到近處的果報，這叫做覆蓋。拓開那種認為果報很近的想法，叫做開顯，開顯的是什麼呢？就是那種能覆蓋的想法。另外，『華落蓮成』等，花落比喻捨棄非權法，蓮蓬成熟比喻捨棄非實法，開顯之後立即廢除，這時就沒有不同的途徑，開教的行人和所證的理，是同一個理，所以實法確立之後也是相同的。
【English Translation】 English version: The 'approximate subtle' name encompasses the five periods (referring to the five stages of the Buddha's teachings), opening profound doctrines, gradually deepening to ultimately reach the extreme. Now, the analogy can only provide a brief example, simply stating that the coarse and subtle methods encompass much of what came before. Next, using analogies to distinguish, the previously mentioned five flavors are all present, but now only from the human perspective, to distinguish external paths and the previous three vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), because within the various scriptures, the subtle aspects are not different. 'Mad flowers without fruit' is easily understood. It should also be added that there are fruits without flowers, which can be likened to external paths that consider the fruit to arise naturally, as recorded in the Geographical Treatise by Lu Ji of the Wu Kingdom: 'In Guangzhou, there is a tree called du, which bears fruit without flowering first, the fruit growing from the bark. It is the size of a pomegranate, red in color, and can be cooked and eaten. If it is not eaten for several days, it will turn into insects. Like ants, they have wings and can fly into people's houses.' Although external paths consider there to be natural fruits, these fruits have no real meaning. 'One flower, many fruits' is like sesame, 'many flowers, one fruit' is like peaches and plums, 'one flower, one fruit' is like persimmons, 'fruit before flower' is like melons and rice. Therefore, the Chan master Nanyue Huisi says in the Four Peaceful Practices: 'Other flowers may have mad flowers, but the lotus is not like that.' He also says: 'The fruits of other flowers are revealed and easily seen, like the expedient vehicles (referring to provisional teachings); the lotus flower is hidden and not revealed, like the One Buddha Vehicle (referring to the true teaching).' Next, the reason why 'lotus flower' below is used to represent ghee (醍醐, dīkṣā, referring to the ultimate teaching of Buddhism) is divided into two points: first, a general explanation of the lotus's many unique aspects, and second, a separate correspondence to three meanings. First, the general explanation can be likened to the Ten Subtleties of the Original and Manifestation (本跡十妙, referring to the ten kinds of wonderful dharmas spoken of in the Original and Manifestation Gates) and the Three Chapters of Essence, Function, and Practice (體宗用三章, referring to the doctrinal outline established by the Tiantai school). The unique aspects are simply the subtle, and the Ten Subtleties and Three Chapters are all subtle. If it were not for many unique flowers and fruits, how could it be compared? Now, the lotus and other three things are used to summarize the Original and Manifestation, so 'many unique' is indicated. Next, listing the three meanings, the first meaning says 'flower and fruit complete' and so on, because the lotus flower blooms first, and the flower envelops the lotus seedpod, it is to implement the expedient dharma, the true dharma is contained within the expedient dharma, and the essence is not different, so it is said 'true in expedient'. When the capacity of sentient beings matures, it needs to be revealed, and the revelation can cover, sentient beings hope to obtain near rewards, this is called covering. Expanding the idea that the rewards are near is called revealing, what is revealed? It is the idea that can cover. In addition, 'flower falls, lotus forms' and so on, the flower falling is likened to abandoning the non-expedient dharma, the lotus seedpod maturing is likened to abandoning the non-true dharma, after revealing, it is immediately abolished, at this time there is no different path, the practitioner of the teaching and the principle attained are the same principle, so after the true dharma is established, it is also the same.
冥三德，故知三德不當權實。
標體中，先列、次釋。釋中先敘大師釋，次章安私釋。初文自四：初從「體」字去初釋字也。次從「故壽量品」下第二引同，從「今言實相」下第三簡非，從「斯乃」下第四結正。初釋字中又三：初釋字訓，次「各親」下引例為類，三「出世」下正出經體以同字義。初文可見。次文者，雖用儒宗不同彼意，彼明道喪故使獨親各子之局，所以禮興。今借彼禮法以譬體同，一切諸經咸歸實體，如各親其親；此之實體生一切法，如各子其子也。《禮記》第七云：「孔子曰：大道之行也天下為公，選賢與能、講信修睦，故人不獨親其親，不獨子其子。」注云：「孝慈之道廣也。」今大道既隱，天下為家，各親其親、各子其子，禮義以為紀以正君臣、以篤父子，故義同也。
次引同中二：先引壽量同，次引二論同。初文又二：初引壽量，次出方便文以辨同。初文中雲「不如三界」者，不同三界人所見也。故三界人但見異相，二乘見如如即空也。佛菩薩可知。所以但引壽量不引他部者，他部已與跡實相同。故下文云「今經跡門與諸經有同有異，異謂兼帶，同邊不殊」，故不須引。然下文云「本門與諸經一向異」，恐人疑雲：若意異者體等應殊。故今引之令知不異。所言異者，所謂遠壽諸
【現代漢語翻譯】 現代漢語譯本：闡明三德，由此可知三德不應被視為權實二法。
在標示本體時，先列出，后解釋。解釋中先敘述天臺大師的解釋，其次是章安尊者的個人解釋。最初的文句從『體』字開始，是最初的解釋。其次從『故《壽量品》』開始，是第二部分，引用其他經文來表明相同之處。從『今言實相』開始，是第三部分，簡要說明不是實相。從『斯乃』開始，是第四部分，總結並確定正義。最初的解釋文字中又分為三部分：首先解釋字的訓釋，其次從『各親』開始，引用例子作為同類比喻，第三從『出世』開始，正式指出經文的本體，以與字的意義相同。最初的文句顯而易見。其次的文句，雖然借用儒家的思想，但與儒家的本意不同。儒家認為大道衰落，所以才會有只親近自己親人、只愛護自己子女的局面，因此禮法興起。現在借用儒家的禮法來比喻本體的相同，一切諸經都歸於實體，如同各自親近自己的親人；這個實體產生一切法，如同各自愛護自己的子女。《禮記》第七篇說：『孔子說：大道執行的時候，天下為公，選拔賢能的人，講求誠信，修睦關係，所以人們不只親近自己的親人，不只愛護自己的子女。』註釋說：『這是孝慈之道得以推廣。』現在大道已經隱沒，天下變成私家，各自親近自己的親人，各自愛護自己的子女，用禮義來作為綱紀，用來匡正君臣關係，用來敦厚父子關係，所以意義是相同的。
其次，在引用相同之處時，分為兩部分：先引用《壽量品》的相同之處，其次引用《二論》的相同之處。最初的文句又分為兩部分：先引用《壽量品》，其次引出方便之文來辨別相同之處。最初的文句中說『不如三界』，是說與三界眾生所見不同。所以三界眾生只能看到差異之相，二乘人所見如如即是空。佛菩薩才能真正瞭解。所以只引用《壽量品》而不引用其他經典的原因是，其他經典已經與跡門和實門相同。所以下文說『《今經》跡門與諸經有同有異，異謂兼帶，同邊不殊』，所以不需要引用。然而下文說『本門與諸經一向異』，恐怕有人懷疑說：如果意義不同，那麼本體等方面應該也有差異。所以現在引用《壽量品》，使人知道本體並沒有差異。所說的差異，是指佛的壽命長遠等。
【English Translation】 English version: Clarifying the Three Virtues, hence knowing that the Three Virtues should not be regarded as provisional and real.
In marking the substance, first list, then explain. In the explanation, first narrate the explanation of the Great Master (智顗, Zhìyǐ), then the personal explanation of Zhang'an (章安, Zhāng'ān). The initial text starts from the character 'substance (體, tǐ)', which is the initial explanation. Next, from 'Therefore, the Chapter on the Duration of Life (壽量品, Shòuliáng pǐn)' onwards is the second part, citing other scriptures to indicate similarities. From 'Now speaking of true reality (實相, shíxiàng)' onwards is the third part, briefly explaining what is not true reality. From 'This is' onwards is the fourth part, summarizing and confirming the correct meaning. The initial explanatory text is further divided into three parts: first, explaining the meaning of the character; second, from 'each cherishes' onwards, citing examples as analogies; third, from 'transcending the world' onwards, formally pointing out the substance of the scripture to align with the meaning of the character. The initial text is evident. The next text, although borrowing from Confucianism, differs from its original intention. Confucianism believes that the Great Way (大道, dàdào) has declined, hence the situation of only cherishing one's own relatives and loving one's own children, thus rituals arose. Now, borrowing Confucian rituals to illustrate the similarity of substance, all scriptures return to the real substance, just as each cherishes their own relatives; this substance generates all dharmas, just as each loves their own children. The seventh chapter of the Book of Rites (禮記, Lǐjì) says: 'Confucius said: When the Great Way prevails, the world is for all, selecting the virtuous and capable, emphasizing trustworthiness and cultivating harmony, so people do not only cherish their own relatives, do not only love their own children.' The commentary says: 'This is the way of filial piety and compassion being extended.' Now that the Great Way has become hidden, the world has become a private possession, each cherishing their own relatives, each loving their own children, using rituals and righteousness as the framework to rectify the relationship between ruler and subject, to strengthen the relationship between father and son, so the meaning is the same.
Next, in citing similarities, it is divided into two parts: first, citing the similarity of the Chapter on the Duration of Life; second, citing the similarity of the Two Treatises (二論, Èr lùn). The initial text is further divided into two parts: first, citing the Chapter on the Duration of Life; second, citing expedient teachings to distinguish the similarities. The initial text says 'not like the Three Realms (三界, Sānjiè)', meaning it is different from what beings in the Three Realms see. Therefore, beings in the Three Realms can only see the differentiated appearances, while those of the Two Vehicles (二乘, Èr shèng) see suchness (如如, Rúrú) as emptiness. Only Buddhas and Bodhisattvas can truly understand. The reason for only citing the Chapter on the Duration of Life and not other scriptures is that other scriptures are already the same as the trace gate (跡門, jìmén) and the real gate (實門, shímén). Therefore, the following text says 'The trace gate of This Scripture (今經, Jīnjīng) has similarities and differences with other scriptures, the difference being provisional, the similarity being not different', so there is no need to cite them. However, the following text says 'The original gate (本門, běnmén) is always different from other scriptures', fearing that people might doubt and say: If the meaning is different, then the substance and other aspects should also be different. Therefore, the Chapter on the Duration of Life is cited now to let people know that the substance is not different. The difference refers to the Buddha's long lifespan, etc.
經永無，故一向異。若爾，本門亦有實相同邊，何故不名有同有異？答：跡門正意在顯實相，故以所顯之理與諸部文以辨同異，本門正意顯壽長遠，長遠永異故用比之。實相雖在，跡門辨竟。今須辨同，故今但取實相同邊，長壽只是證體之用，未是親證實相體也。
次「今取」下辨同，取壽量所見與方便實相體同。所見者，經云「如斯之事如來明見」，正明佛有能見之德，故須云見。取所見邊以證體同，經中廣明如來如實知見等相(云云)。
次引二論者，《地論》、《中論》也。
問：
既不引諸部佛經，何須復引菩薩二論？
答：
諸經同異下文自判，諸論同異未有誠文，《地論》別申《華嚴》，《中論》通申諸教，但引此二，足顯其諸，況二論此文言約意廣！況辭異意同最堪況例！
初《地論》文者，初列四句，次釋。釋中應以畢竟空、不思議假相對，以成圓融三諦。
問：
雖云辭異意同，空假如何得為經體？
答：
既是不思議空假，還指空假即中，中為經體，中即空假亦指于中，三諦無非遍一切處。若得此意，《中論》四句義可準知。若四句對教自是別途，非此中意。
「今言」下簡非者，舉離四謗，謗即是非，謂實相中無
【現代漢語翻譯】 現代漢語譯本： 經文是永恒不變的，所以才一直顯得與衆不同。如果這樣說，本門（Honmon，指《法華經》後半部）也有與跡門（Shakumon，指《法華經》前半部）實相相同的方面，為什麼不稱之為既有相同又有不同呢？回答：跡門的主要目的是爲了彰顯實相，所以用所彰顯的道理與各部經文來辨別相同與不同。本門的主要目的是彰顯佛陀壽命的久遠，因為長久和永恒是不同的，所以用比喻來表達。實相雖然存在於本門之中，但跡門已經辨析完畢。現在需要辨別相同之處，所以現在只取實相相同的方面。長壽只是證悟本體的作用，還不是親自證實實相的本體。 接下來，從『今取』開始辨別相同之處，取佛陀在壽量品（Juryo-hon）中所見的與方便品（Hoben-pon）的實相本體相同。所謂『所見』，經文說『如斯之事如來明見』，正是說明佛陀具有能見的功德，所以必須說是『見』。取所見的一面來證明本體相同，經文中廣泛闡明瞭如來如實知見等等相狀（此處省略）。 接下來引用兩部論著，指的是《地論》（Dilun，即《十地經論》）和《中論》（Zhonglun，即《中觀論》）。 問：既然不引用各部佛經，為什麼還要引用菩薩的這兩部論著？ 答：各部經文的相同與不同，下文自然會判斷。各部論著的相同與不同，還沒有明確的文字說明。《地論》特別闡述《華嚴經》（Huayan Jing），《中論》普遍闡述各種教義，只引用這兩部，就足以顯明其他的論著，何況這兩部論著的文字簡略而意義深廣！何況文字不同而意義相同，最能作為比況的例子！ 首先，《地論》的文句，先列出四句，然後解釋。解釋中應該用畢竟空（畢竟空，ultimate emptiness）和不可思議假（不思議假，inconceivable provisionality）相對，以成就圓融三諦（圓融三諦，perfectly integrated three truths）。 問：雖然說文字不同而意義相同，空（空，emptiness）和假（假，provisionality）怎麼能成為經文的本體呢？ 答：既然是不可思議的空和假，還是指空和假就是中（中，the Middle Way），中是經文的本體，中就是空和假，也指向于中，三諦無處不在。如果領會了這個意思，《中論》四句的含義就可以類推得知。如果用四句來對應教義，那就是另外的途徑，不是這裡的含義。 從『今言』開始簡別非正面的觀點，舉出遠離四種誹謗，誹謗就是是非，指的是實相中沒有。
【English Translation】 English version: The sutra is eternally unchanging, hence its constant distinctiveness. If so, the Honmon (the latter part of the Lotus Sutra) also has aspects of similarity in true reality with the Shakumon (the first part of the Lotus Sutra). Why isn't it called both similar and different? Answer: The main intention of the Shakumon is to reveal true reality, so it uses the revealed principle to distinguish similarities and differences with various sutras. The main intention of the Honmon is to reveal the Buddha's long lifespan. Because longevity and eternity are different, it uses metaphors to express it. Although true reality exists in the Honmon, the Shakumon has already completed its analysis. Now it is necessary to distinguish the similarities, so now we only take the aspects where true reality is the same. Longevity is only the function of realizing the essence, not the personal confirmation of the essence of true reality. Next, starting from 'Now taking,' we distinguish the similarities, taking what the Buddha sees in the Juryo-hon (Chapter on the Duration of Life) as the same as the essence of true reality in the Hoben-pon (Chapter on Expedient Means). What is meant by 'what is seen' is that the sutra says, 'The Thus Come One sees this clearly,' which precisely explains that the Buddha has the merit of being able to see, so it must be said to be 'seeing.' Taking the aspect of what is seen to prove that the essence is the same, the sutra extensively explains the aspects of the Thus Come One's true knowledge and vision, etc. (omitted here). Next, citing the two treatises refers to the Dilun (Dasabhumika-sastra) and the Zhonglun (Madhyamaka-karika). Question: Since you are not citing various Buddhist scriptures, why do you need to cite these two treatises by Bodhisattvas? Answer: The similarities and differences of the various sutras will be judged naturally in the following text. There are no clear textual explanations of the similarities and differences of the various treatises. The Dilun specifically explains the Huayan Jing (Avatamsaka Sutra), and the Zhonglun universally explains various teachings. Citing only these two is sufficient to illuminate the others, especially since the words of these two treatises are concise and the meaning is broad! Moreover, the difference in wording but similarity in meaning is most suitable as an example! First, the sentences of the Dilun, first list the four phrases, and then explain. In the explanation, one should use ultimate emptiness (畢竟空) and inconceivable provisionality (不思議假) in opposition to achieve the perfectly integrated three truths (圓融三諦). Question: Although it is said that the words are different but the meaning is the same, how can emptiness (空) and provisionality (假) become the essence of the sutra? Answer: Since it is inconceivable emptiness and provisionality, it still refers to emptiness and provisionality as the Middle Way (中). The Middle Way is the essence of the sutra, and the Middle Way is emptiness and provisionality, also pointing to the Middle Way. The three truths are omnipresent. If you understand this meaning, the meaning of the four phrases in the Zhonglun can be inferred. If you use the four phrases to correspond to the teachings, that is another path, not the meaning here. Starting from 'Now saying,' we distinguish non-positive views, citing the avoidance of the four slanders. Slander is right and wrong, referring to the absence of in true reality.
四謗也。四即是謗，故云四謗。兩教二乘不能即權而實，名為斷無。藏通菩薩不能即實而權，名為建立。別教菩薩棄邊取中，名之為異。地前為權實，登地為雙非，並語地前不能權實即中及中照權實，故不免異及以盡謗。次結中雲「斯乃」等者，本跡為二經，跡經謂〈方便品〉中實相是也。本經謂〈壽量品〉中非如非異是也。《金剛藏》及《中論》為兩論。「致」猶得也。謂兩論二經同得實體。
次私釋為四：初標能破所破；次「破凡」下釋所破，以顯能破；三「此等」下簡異；四「今經」下正出經體。初文中「橫破凡夫四執」等者，如前簡非中四謗是也。法雖通深，執成凡見，故橫在初心名凡四執，亦云有無等四見是也。言「三聖」者，謂前三教聖人。
次釋破中三聖為三：初破三藏中，頗梨、如意二珠相似，譬法性名同，初聞混大，故云「一往似真」，被斥茫然，故云「再研便偽」，方等尚止宿草菴，般若猶無心悕取，故至法華方知昔失，以昔不知空即有故，故為空即有之所破。次通教理通故名為共，通機如雜色，但真如色變，圓理如珠體，機發如物裹，故通教二乘亡實相體，逐詮小之教墮落二乘，鈍根菩薩義同二乘，復能出假，文略不說。次引《大經》明利根菩薩，一教之內利鈍不同，空中既殊故
【現代漢語翻譯】 現代漢語譯本 四謗（sì bàng）：指的是四種誹謗。之所以說是『四即是謗』，是因為這四種觀點本身就是誹謗。藏教（zàng jiào）和通教（tōng jiào）的二乘（èr shèng）行人不能夠認識到權巧方便（quán qiǎo fāng biàn）即是真實（zhēn shí），這被稱為『斷無』。藏教和通教的菩薩不能夠認識到真實即是權巧方便，這被稱為『建立』。別教（bié jiào）的菩薩捨棄兩邊而取中道（zhōng dào），這被稱為『異』。在登地（dēng dì）之前，認為有權實之分；登地之後，則認為權實皆非。這都是因為他們認為登地之前不能夠認識到權巧方便和真實即是中道，以及中道能夠照見權巧方便和真實，所以不能夠避免『異』和『盡』的誹謗。接下來總結說『斯乃（sī nǎi）』等，指的是《法華經》的本門（běn mén）和跡門（jì mén）兩部分。跡門指的是《方便品》（fāng biàn pǐn）中所說的實相（shí xiàng）。本門指的是《壽量品》（shòu liàng pǐn）中所說的非如非異（fēi rú fēi yì）。《金剛藏》（jīn gāng zàng）和《中論》（zhōng lùn）是兩部論著。『致（zhì）』的意思是『得到』。意思是說，這兩部論著和兩部經書都能夠得到實體的道理。 接下來私下解釋為四個部分：首先標明能夠破除的和被破除的；其次，從『破凡（pò fán）』開始解釋被破除的，以此來彰顯能夠破除的；第三，從『此等（cǐ děng）』開始簡別差異；第四，從『今經（jīn jīng）』開始正式闡述經體的內涵。在第一部分中，『橫破凡夫四執（héng pò fán fū sì zhí）』等，指的是前面簡別非正確的觀點時所說的四種誹謗。佛法雖然普遍而深奧，但是如果執著于某種觀點，就會形成凡夫的見解，所以在最初的階段就橫生出凡夫的四種執著，也可以說是『有無（yǒu wú）』等四種見解。所說的『三聖（sān shèng）』，指的是前面三種教法的聖人。 接下來解釋破除三教聖人的執著，分為三個部分：首先破除三藏教（sān zàng jiào）的執著。用頗梨（pō lí）和如意（rú yì）兩顆寶珠相似來比喻，說明法性（fǎ xìng）的名稱相同，最初聽聞時容易混淆，所以說『一往似真（yī wǎng sì zhēn）』，被駁斥后茫然不知所措，所以說『再研便偽（zài yán biàn wěi）』。方等時還停留在草菴之中，般若時還沒有心思去求取，所以到了法華時才知道過去有所缺失，因為過去不知道空即是有，所以被空即有的道理所破除。其次是通教（tōng jiào），因為其道理是共通的，所以被稱為『共（gòng）』，其根機就像雜色一樣，只是真如（zhēn rú）的顏色發生了變化，圓滿的道理就像寶珠的本體，根機的發動就像物體被包裹一樣，所以通教的二乘行人喪失了實相的本體，追逐詮釋小乘的教義而墮落到二乘的境界，鈍根的菩薩在義理上與二乘相同，又能夠出假（chū jiǎ），這裡省略沒有說明。接下來引用《大般涅槃經》（dà bān niè pán jīng）來說明利根的菩薩，在同一種教法之內，根性的利鈍也是不同的，在空性的理解上已經有所不同了。
【English Translation】 English version The Four Slanders (sì bàng): These refer to four types of defamation. The reason for saying 'four are slanders' is that these four viewpoints are themselves slanders. The Two Vehicles (èr shèng) practitioners of the Tripitaka Teaching (zàng jiào) and the Shared Teaching (tōng jiào) cannot recognize that expedient means (quán qiǎo fāng biàn) are identical to reality (zhēn shí), which is called 'cutting off existence' (duàn wú). The Bodhisattvas of the Tripitaka Teaching and the Shared Teaching cannot recognize that reality is identical to expedient means, which is called 'establishing' (jiàn lì). The Bodhisattvas of the Distinct Teaching (bié jiào) abandon the two extremes and take the middle way (zhōng dào), which is called 'difference' (yì). Before reaching the stage of the ground (dēng dì), they believe there is a distinction between expedient and real; after reaching the stage of the ground, they believe that both expedient and real are non-existent. This is because they believe that before reaching the stage of the ground, they cannot recognize that expedient means and reality are identical to the middle way, and that the middle way can illuminate expedient means and reality, so they cannot avoid the slanders of 'difference' and 'exhaustion'. Next, the summary saying 'sī nǎi' etc., refers to the original (běn mén) and trace (jì mén) divisions of the Lotus Sutra. The trace gate refers to the true aspect of reality (shí xiàng) mentioned in the 'Expedient Means' chapter (fāng biàn pǐn). The original gate refers to the non-suchness and non-difference (fēi rú fēi yì) mentioned in the 'Lifespan of the Tathagata' chapter (shòu liàng pǐn). The Golden Treasury (jīn gāng zàng) and the Middle Treatise (zhōng lùn) are two treatises. 'Zhì' means 'to obtain'. It means that these two treatises and two sutras can all obtain the principle of the entity. Next, the private explanation is divided into four parts: first, it indicates what can be broken and what is broken; second, starting from 'breaking the ordinary' (pò fán), it explains what is broken, in order to highlight what can be broken; third, starting from 'these etc.' (cǐ děng), it distinguishes the differences; fourth, starting from 'this sutra' (jīn jīng), it formally elaborates on the connotation of the sutra's essence. In the first part, 'horizontally breaking the four attachments of ordinary people' (héng pò fán fū sì zhí) etc., refers to the four slanders mentioned earlier when distinguishing incorrect viewpoints. Although the Dharma is universal and profound, if one is attached to a certain viewpoint, it will form the views of ordinary people, so in the initial stage, the four attachments of ordinary people arise horizontally, which can also be said to be the four views of 'existence and non-existence' (yǒu wú) etc. The 'Three Sages' (sān shèng) refers to the sages of the previous three teachings. Next, the explanation of breaking the attachments of the sages of the three teachings is divided into three parts: first, breaking the attachments of the Tripitaka Teaching (sān zàng jiào). Using the similarity between the crystal (pō lí) and the wish-fulfilling jewel (rú yì) to illustrate that the names of Dharma-nature (fǎ xìng) are the same, it is easy to confuse them when first hearing them, so it is said 'at first glance it seems true' (yī wǎng sì zhēn), and after being refuted, they are at a loss, so it is said 'after further study, it becomes false' (zài yán biàn wěi). During the Vaipulya period, they still stayed in the thatched hut, and during the Prajna period, they had no intention of seeking, so it was not until the Lotus Sutra that they realized that they had lost something in the past, because they did not know that emptiness is identical to existence in the past, so they were broken by the principle that emptiness is identical to existence. The second is the Shared Teaching (tōng jiào), because its principles are common, so it is called 'shared' (gòng), its capacity is like a mixed color, only the color of Suchness (zhēn rú) has changed, the perfect principle is like the body of the jewel, and the activation of the capacity is like an object being wrapped, so the Two Vehicle practitioners of the Shared Teaching lost the body of the true aspect, pursued the teachings that interpret the Small Vehicle and fell into the realm of the Two Vehicles, and the dull-rooted Bodhisattvas are the same as the Two Vehicles in terms of meaning, and can also emerge from the provisional (chū jiǎ), which is omitted here. Next, the Mahaparinirvana Sutra (dà bān niè pán jīng) is cited to illustrate the sharp-rooted Bodhisattvas, and within the same teaching, the sharpness and dullness of the roots are also different, and there are already differences in the understanding of emptiness.
為所破。初不知中故不及別，次別教人雖不但名同，但中異故故云「迥出」，是故三教併爲圓教所破。然破別者但破教道，邊本是中，今棄邊中之中而別求于中，故以云外之月譬教道中，以舍空求空譬方便智。若知邊中不異即破此意，彼理有中、此邊無中，則實相正法不遍一切，故不名不盡。故以不盡破于不遍。前金剛藏四句破中，別教得二句，即此意也。
「此等」下簡異，中二：先簡，次重判。初文者，《金剛藏》四句雖異，皆云是佛甚微智故，故前釋云皆被空有等破故也。本有常住權實不二，前之三教體皆不融，是故不與〈方便品〉中妙權實同。壽量實相遍於三界，前之三教體皆不遍，是故不與〈壽量品〉中雙非義同。
「既不」下重判，但空于化他中是實，于自行中是權，三藏唯有一但真故。「但不但」等者，若自他相對，但是他實、不但是自實，通教真中有二實故，是故二教並非經體。「出二邊中」等者，說中道故名為自行，云出二邊故名為權，此是判權實意也。
從「今經體」去，正出今經實體。「今經體」者，此之「體」字正指經體，「體化他」下兩「體」字謂體達之體，由開故達，故云體也。初文即是開丈六垢衣，垢衣正是示為小乘化他權實，今開即是同體權實纓珞長者體。「自
【現代漢語翻譯】 現代漢語譯本：
被所破斥。最初不瞭解中道的含義，所以無法區分差別，其次，別教教人，雖然不僅僅是名稱相同，但因為中道的理解不同，所以說『迥出』，因此三教都被圓教所破斥。然而，破斥別教只是破斥其教義和道路，邊本身就是中，現在拋棄邊中的中道而另外尋求中道，所以用云外的月亮比喻教義和道路中的中道，用捨棄空性而尋求空性比喻方便智慧。如果知道邊和中道沒有區別，就破斥了這種想法，如果他們的理論中有中道，而這邊沒有中道，那麼實相正法就不能遍及一切，所以不能稱為不盡。所以用不盡破斥不遍。前面《金剛藏經》（Jingangzang jing）中的四句破斥中道，別教得到了兩句，就是這個意思。
『此等』以下是簡別差異，分為兩部分：先是簡別，然後是重新判斷。初文，《金剛藏經》（Jingangzang jing）的四句雖然不同，都說是佛的甚深智慧，所以前面的解釋說都被空有等破斥。本有常住，權實不二，前面的三教的體性都不能融合，所以和《方便品》（Fangbian pin）中的微妙權實不同。壽量實相遍及三界，前面的三教的體性都不能遍及，所以和《壽量品》（Shouliang pin）中的雙非義不同。
『既不』以下是重新判斷，只是在化他（huata，教化他人）中是實，在自行（zixing，自我修行）中是權，三藏唯有一但真。『但不但』等，如果自他相對，只是他實，不但是自實，通教真中有二實，所以二教都不是經體。『出二邊中』等，說中道所以名為自行，說超出二邊所以名為權，這是判斷權實的意義。
從『今經體』開始，正式闡述這部經的實體。『今經體』，這個『體』字正是指經體，『體化他』以下的兩個『體』字是指體達之體，因為開顯所以通達，所以說是體。初文就是開顯丈六金身的垢衣，垢衣正是示現為小乘的化他權實，現在開顯就是同體的權實，如同瓔珞長者的體性。
【English Translation】 English version:
It is refuted by what is to be refuted. Initially, not understanding the meaning of the Middle Way, one cannot distinguish differences. Secondly, although the Separate Teaching (biejiao) teaches people, it is not merely the names that are the same, but because the understanding of the Middle Way is different, it is said to be 'distinctly superior.' Therefore, the Three Teachings are all refuted by the Perfect Teaching (yuanjiao). However, refuting the Separate Teaching (biejiao) only refutes its doctrines and paths. The periphery itself is the Middle. Now, abandoning the Middle within the periphery and separately seeking the Middle, the moon outside the clouds is used as a metaphor for the Middle Way in doctrines and paths, and abandoning emptiness to seek emptiness is a metaphor for expedient wisdom. If one knows that the periphery and the Middle Way are not different, then this idea is refuted. If their theory has the Middle Way, but this side does not have the Middle Way, then the true aspect of reality (shixiang zhengfa) cannot pervade everything, so it cannot be called inexhaustible. Therefore, inexhaustibility is used to refute non-pervasiveness. In the previous four phrases of the Golden Treasury Sutra (Jingangzang jing) refuting the Middle Way, the Separate Teaching (biejiao) obtained two phrases, which is this meaning.
'These and others' below distinguishes differences, divided into two parts: first, distinguishing, and then re-judging. In the initial text, although the four phrases of the Golden Treasury Sutra (Jingangzang jing) are different, they all say that it is the Buddha's profound wisdom, so the previous explanation said that they are all refuted by emptiness and existence, etc. The inherent is permanent and abiding, and the expedient and the real are not two. The nature of the previous Three Teachings cannot be integrated, so it is not the same as the subtle expedient and real in the Expedient Means Chapter (Fangbian pin). The measure of life and the true aspect pervade the three realms, and the nature of the previous Three Teachings cannot pervade, so it is not the same as the double negation meaning in the Lifespan Chapter (Shouliang pin).
'Since not' below is a re-judgment, it is only real in transforming others (huata, teaching others), and expedient in self-cultivation (zixing, self-practice). The Tripitaka (sanzang) only has one but true. 'Only not only' etc., if self and other are relative, it is only real for others, but not real for oneself. The True Emptiness of the Common Teaching (tongjiao) has two realities, so neither of the two teachings is the body of the sutra. 'Out of the two extremes and the Middle' etc., speaking of the Middle Way is called self-cultivation, and speaking of going beyond the two extremes is called expedient. This is the meaning of judging expedient and real.
From 'Now the body of this sutra' onwards, the substance of this sutra is formally expounded. 'Now the body of this sutra,' this word 'body' refers precisely to the body of the sutra. The two words 'body' below 'body transforming others' refer to the body of realization, because of revelation, it is realized, so it is called body. The initial text is the revelation of the defiled garment of the sixteen-foot golden body. The defiled garment is precisely the manifestation of the expedient and real of the Hinayana (xiaosheng) in transforming others. Now the revelation is the expedient and real of the same body, like the nature of the garlanded elder.
行化他」等者，但不但空名、自行化他權實，今皆開之，示以衣珠唯一不但，無更求于小乘衣食，故云「無價珠在衣內」，如不但，猶求小果，如但空，同在一身義當於共。自行之權猶存教道，亦違實相，今亦開之無非實相。此等三教皆開，及以世間資生產業尚皆是實，況圓中自行而非實耶？
標宗中二：初標列、次釋。
釋中三：初文是示，從「然諸因果」下第二簡，從「略舉」下第三結。初文為四：初釋名，次「所謂」下依名辦相，三「如提」下舉譬，四總結。初文可知。
次文者，先釋宗，次釋要。若開權顯實無非自行，若為實立權故須化他，正指因果以為宗故。次釋要者，以要釋宗，宗義雖明，要義未顯，故重釋之還指因果，遍攝故云「要」也。次譬中雲「綱維」等者，「維」系也。綱中之要莫若綱維，衣角準知。「故言」下結。
「然諸」下簡，中二：先郤，次取。郤中二：先跡，次本。跡中先誡令通識，若無通識安能別知？「尚不」下況也。「余因果」下正卻三教因果。何故卻之？各不能攝一切法，故藏通兩教以或同或異，故當教三人因果尚別，況能各攝一切法耶？初三藏中諦緣度殊故因大異，俱斷見思三乘微異故果小同。次通教中俱學般若故因大同，同坐解脫習盡不等故果小
異。次別教中在因說理不在二邊，名為迥出。復說果理諸位差別，故云不融。「因不」下重釋所以。以迥出因不攝地前眾善，登地諸位互不相收，乃至果地萬德互不相關。「則非」下正明卻意。以非跡中自行之因，又非寂場證得之果，是故不名跡門因果。
「又簡」下本門也。通簡跡中一切因果若橫若豎，俱非本故。「取意」下，次簡取，先本、次跡。取中先明本者，承前簡卻跡文之後便拂跡以簡本，承簡跡之後取本便故，故在前明也。「久遠」者，必指壽量塵點方顯實本。「如此」下明功能。
「初修」下明取跡也。本宗如跡，故云「此」也。「但可」下嘆跡，若本則非不退智知。「略舉」下總結所取本跡因果也。
標用中二：先標列，次釋。釋中三：初文是示，從「于力用中」下二簡，從「非但」下第三益。初文二：先釋名，經有斷疑生信之力。次「三種」下正出用相不同宗體，宗體唯獨在圓，始終俱經力用故，至簡中自明。
第二簡中有法譬合，初法中自他相即者，併成體內之用故也。故先明用相為攝機遍，故須取化他及自他二，此二必以自行為力，無力則無用，是故相即。譬中文引《佛本行經．捔力爭婚品》云：「悉達、調達及諸王子爭婚瞿姨，種種捔力，瞿姨爾時在高樓上觀其捔
【現代漢語翻譯】 現代漢語譯本：別教中，在因地時所說的道理不落於二邊，這叫做『迥出』（distinguished）。又說果地時各個階位的差別，所以說『不融』（not integrated）。『因不』（cause not）以下是再次解釋原因。因為『迥出』的因不能包含地前的一切善行，登地后的各個階位之間也不能相互包含，乃至果地的萬種功德之間也不能相互關聯。 『則非』（then not）以下是正面說明排除的意思。因為不是跡門中自己修行的因，也不是寂滅道場所證得的果，所以不叫做跡門因果。
『又簡』（also exclude）以下是本門（original teaching）。總括地排除跡門中一切因果，無論是橫向還是縱向，都不是根本的教義。『取意』（take the meaning）以下，其次是取捨，先是本門，然後是跡門。取捨中先說明本門，承接前面排除跡門的文字之後，就拂去跡門來選取本門，承接排除跡門之後選取本門就變得順理成章，所以在前面說明。『久遠』（long ago）指的是，必須指明壽量品中的塵點劫，才能彰顯真實的本門。 『如此』（like this）以下說明本門的功能。
『初修』（initial practice）以下說明選取跡門。本宗依隨跡門，所以說『此』（this）。『但可』（but only）以下讚歎跡門，如果是本門，就不是不退轉的智慧所能瞭解的。『略舉』（briefly mention）以下總結所選取的本跡因果。
標明作用中分為二：先標明列出，然後解釋。解釋中分為三：第一段文字是揭示，從『于力用中』（in the power of function）以下是第二段簡別，從『非但』（not only）以下是第三段利益。第一段文字分為二：先解釋名稱，經文具有斷除疑惑、產生信仰的力量。其次『三種』（three kinds）以下正式說明作用的相狀不同於宗體（essence and substance），宗體唯獨在於圓教（perfect teaching），始終都具有經文的力量，簡別在後面會自行說明。
第二段簡別中有法（dharma）和譬喻（simile）的結合，最初的法中，自他相互即是，併成為本體內的作用。所以先說明作用的相狀是爲了攝受機緣廣泛，所以必須選取化他（converting others）以及自他（self and others）兩種，這兩種必須以自行的力量為基礎，沒有力量就沒有作用，所以相互即是。譬喻中引用《佛本行經．捔力爭婚品》（Buddha's Deeds Sutra, Chapter on Contests of Strength for Marriage）說：『悉達（Siddhartha）、調達（Devadatta）以及各位王子爭奪瞿姨（Gopi）的婚事，進行各種力量的較量，瞿姨當時在高樓上觀看他們較量』
【English Translation】 English version: In the Distinct Teaching, the principle spoken of at the stage of cause does not fall into either extreme, and this is called 'distinct' (迥出). It also speaks of the differences in the various positions at the stage of fruition, so it is said to be 'not integrated' (不融). 'Cause not' (因不) below is a further explanation of the reason. Because the 'distinct' cause cannot encompass all the good deeds before the ground, the various positions after ascending the ground cannot contain each other, and even the myriad virtues of the fruition ground cannot be related to each other. 'Then not' (則非) below is a direct explanation of the meaning of exclusion. Because it is not the cause of self-cultivation in the trace gate, nor is it the fruit attained in the bodhi-mandala, it is therefore not called the cause and effect of the trace gate.
'Also exclude' (又簡) below refers to the original teaching (本門). It comprehensively excludes all causes and effects in the trace gate, whether horizontal or vertical, as they are not fundamental teachings. 'Take the meaning' (取意) below, secondly, is selection, first the original gate, then the trace gate. In selection, first explain the original gate, following the text that excludes the trace gate, then brush away the trace gate to select the original gate, and selecting the original gate after excluding the trace gate becomes logical, so it is explained in the front. 'Long ago' (久遠) refers to the fact that it is necessary to specify the dust-mote kalpas in the Chapter on the Duration of Life in order to reveal the true original gate. 'Like this' (如此) below explains the function of the original gate.
'Initial practice' (初修) below explains the selection of the trace gate. This school follows the trace gate, so it says 'this' (此). 'But only' (但可) below praises the trace gate; if it were the original gate, it would not be understood by the wisdom of non-retrogression. 'Briefly mention' (略舉) below summarizes the selected original and trace causes and effects.
Marking the function is divided into two: first, mark and list, then explain. The explanation is divided into three: the first paragraph is a revelation, from 'in the power of function' (于力用中) below is the second paragraph of distinction, from 'not only' (非但) below is the third paragraph of benefit. The first paragraph is divided into two: first explain the name, the sutra has the power to eliminate doubts and generate faith. Secondly, 'three kinds' (三種) below formally explains that the appearance of the function is different from the essence and substance (宗體), the essence and substance are only in the Perfect Teaching (圓教), and the power of the sutra is present from beginning to end, and the distinction will be explained later.
The second paragraph of distinction contains a combination of dharma (法) and simile (譬喻), in the initial dharma, self and others are mutually identical, and become the function within the substance. Therefore, first explain the appearance of the function in order to widely gather opportunities, so it is necessary to select both converting others (化他) and self and others (自他), these two must be based on the power of self-cultivation, without power there is no function, so they are mutually identical. The simile quotes the Buddha's Deeds Sutra, Chapter on Contests of Strength for Marriage (佛本行經．捔力爭婚品), saying: 'Siddhartha (悉達), Devadatta (調達), and the princes competed for the marriage of Gopi (瞿姨), engaging in various contests of strength, and Gopi was watching them compete from the high building at that time.'
試。是諸王子彎常人弓，或滿不滿，一切諸弓皆悉不任悉達所彎。凈飯王曰：汝祖王廟中有輪王弓，堪任汝彎。悉達得之，滿彎此弓，箭勢一發，貫七鐵鼓，箭之餘勢仍至水輪。乃至斫樹，諸王子斫或一或二隨斫隨倒。悉達一刀斫過七樹而樹不倒。乃至擲象等。」此並用中示為凡力，未關聖力，力中之大不過悉達，故今借喻此經力用。昔三教及近成力用如諸王子。
三合譬中二：初略合，次「何者」下釋。初略合方便教之失，以顯實教之得。
次「何者」下釋，中二：初舉昔顯失，次舉今顯得。初文者，即以法華已前俱名為昔並用化他，故昔教中望今跡門，則三教照理不遍，故三教人實信未生、權疑未盡，望今本門昔經圓機亦名為失，是則四教俱不知有本時之果，生信未遠、近疑未除。
「今緣」去正顯今得。言「稟自行」者，約機極邊說，必至佛自行，方乃名得。約化主照機故通語自他。「極佛」下正出用相，通論本跡各有斷疑生信，別論增道損生唯在本門。今從省要，故以起信增道為跡門，斷疑損生為本門。「極佛境界」者，只是十如權實，故云「唯佛與佛」。次益中雲「生身生身得忍」等者，地前住前為生身，登地登住為生身得忍，謂生身中能破無明，得無生忍也。言「法身」等者，謂登地
登住破無明，捨生身居實報土名為法身，位居等覺名為後心。若跡門唯益生身及生身得忍，本門進至法身及法身後心，所益通兼，故云「非但」。自垂跡已來，受化者漸廣，得久近益者，功在法華。
標教中三意，于中又四：初標，次「一根性」下列，三「教者」下釋總名，四「云何」下廣釋。初如文。
列中三意者，前之兩意約跡門，后之一意約本門。三中雲「分別」者，分別既是教相同異，教相既通分別義遍，即是分別融不融等乃至遠近。
四正釋中初文根性中為二：初明八教以辨昔，次明今經以顯妙。初又三：初五味，次不定，三秘密，即八教也。五味即漸頓故也。漸中開四並不定等二，即為八也。初五味中又三：初約五味，次引同《涅槃》，三問答料簡辨異。初文五味者，還約《華嚴》日照三譬開為五味。
問：
應還取《涅槃》本文，何以卻取《華嚴》文耶？非但數不相當，亦恐文意各別。
答：
《涅槃》五味轉變而只是一乳，《華嚴》三照不同而只是一日。今演《華嚴》平地之譬，以對《涅槃》后之三味，數雖不等，其義宛齊。又《涅槃》以牛譬佛，乳從牛出譬佛初說大，乳出已后其味轉變猶成分譬，故此下文義立五味皆從牛出；未若《華嚴》日譬于佛，
【現代漢語翻譯】 現代漢語譯本： 證得並破除無明，捨棄生死之身而居住在實報莊嚴土，這被稱為法身（Dharmakaya），位居等覺菩薩的果位，這被稱為後心（achieving the state of near-perfect enlightenment）。如果跡門（Sakyamuni Buddha's manifested form）只利益生身（the physical body）以及生身證得忍位（kshanti），那麼本門（the eternal Buddha）則能提升至法身以及法身後心，所利益的範圍更加廣泛，所以說『非但』（not only）。自從垂跡顯現以來，受到教化的人逐漸增多，獲得長久利益的人，其功勞在於《法華經》（Lotus Sutra）。 標教（establishing the teaching）中包含三重含義，其中又分為四個部分：首先是標示，其次是『一根性』（one nature of roots）以下的內容，第三是『教者』（the teaching）以下解釋總名，第四是『云何』（how）以下廣泛解釋。首先如經文所示。 列出三重含義，前兩種含義是關於跡門，后一種含義是關於本門。三種含義中提到『分別』（distinction），分別既然是教相（characteristics of teachings）的相同與不同，教相既然貫通分別的含義，也就是分別融不融等乃至遠近（whether they are harmonious or not, and whether they are near or far）。 在四重正式解釋中，首先是根性（nature of roots）分為兩部分：首先闡明八教（eight teachings）以辨別過去，其次闡明今經（this sutra）以彰顯妙法。首先又分為三部分：首先是五味（five flavors），其次是不定（indefinite），第三是秘密（secret），這就是八教。五味也就是漸（gradual）和頓（sudden）的教法。漸教中又分為四種，加上不定等兩種，就是八教。最初的五味又分為三部分：首先是關於五味，其次是引用與《涅槃經》（Nirvana Sutra）相同的說法，第三是問答來辨別差異。最初關於五味的經文，還是根據《華嚴經》（Avatamsaka Sutra）中太陽照耀的三種譬喻展開為五味。 問： 應該直接採用《涅槃經》的原文，為什麼要採用《華嚴經》的經文呢？不僅數量不對應，而且恐怕經文的含義也各不相同。 答： 《涅槃經》的五味轉變后仍然只是一種乳，而《華嚴經》的三種照耀不同，但仍然只是一個太陽。現在演說《華嚴經》平地的譬喻，來對應《涅槃經》後面的三種味道，數量雖然不等，但其含義完全一致。而且《涅槃經》用牛來比喻佛，乳從牛中產出比喻佛最初說法，乳產出之後其味道轉變猶如成分譬喻，因此下面的經文闡述五味都從牛中產出；不如《華嚴經》用太陽來比喻佛。
【English Translation】 English version: Attaining and breaking through ignorance, abandoning the body of birth and death to reside in the Land of Actual Reward (Sambhogakaya), is called Dharmakaya (the Body of Essence). Being positioned at the level of Equal Enlightenment (equivalent to the stage of a Bodhisattva just before Buddhahood) is called the Final Mind (achieving the state of near-perfect enlightenment). If the Trace Gate (Sakyamuni Buddha's manifested form) only benefits the physical body and the physical body attains forbearance (kshanti), then the Original Gate (the eternal Buddha) advances to the Dharmakaya and the Final Mind of the Dharmakaya, benefiting a wider range. Therefore, it is said 'not only'. Since the manifestation of the Trace, those who have been transformed have gradually increased, and those who have gained long-term benefits owe their merit to the Lotus Sutra. Establishing the Teaching contains three meanings, which are further divided into four parts: first, the establishment; second, the content following 'one nature of roots'; third, the explanation of the general name following 'the teaching'; and fourth, the extensive explanation following 'how'. First, as the text states. Listing three meanings, the first two meanings are about the Trace Gate, and the last meaning is about the Original Gate. Among the three meanings, the mention of 'distinction' is because distinction refers to the similarities and differences in the characteristics of teachings. Since the characteristics of teachings encompass the meaning of distinction, it also distinguishes whether they are harmonious or not, and whether they are near or far. In the fourfold formal explanation, the first part is the nature of roots, divided into two parts: first, clarifying the Eight Teachings to distinguish the past; second, clarifying this sutra to reveal the wonderful Dharma. The first part is further divided into three parts: first, the Five Flavors; second, the Indefinite; and third, the Secret, which are the Eight Teachings. The Five Flavors are the Gradual and Sudden teachings. The Gradual teaching is further divided into four types, plus the two types of Indefinite, making up the Eight Teachings. The initial Five Flavors are further divided into three parts: first, about the Five Flavors; second, quoting the same statement as the Nirvana Sutra; and third, using questions and answers to distinguish the differences. The initial text about the Five Flavors still unfolds the five flavors based on the three metaphors of the sun's illumination in the Avatamsaka Sutra. Question: Shouldn't we directly use the original text of the Nirvana Sutra? Why use the text of the Avatamsaka Sutra instead? Not only is the number not corresponding, but I am also afraid that the meaning of the texts is different. Answer: The Five Flavors of the Nirvana Sutra transform but are still only one milk, while the three illuminations of the Avatamsaka Sutra are different but are still only one sun. Now, expounding the metaphor of the flat ground in the Avatamsaka Sutra corresponds to the last three flavors of the Nirvana Sutra. Although the numbers are not equal, their meanings are completely consistent. Moreover, the Nirvana Sutra uses a cow to symbolize the Buddha, and milk produced from the cow symbolizes the Buddha's initial teaching. After the milk is produced, its taste changes like the component metaphors. Therefore, the following text explains that the five flavors are all produced from the cow; it is not like the Avatamsaka Sutra using the sun to symbolize the Buddha.
光譬說教，日無緣慈非出而出，眾機所扣非照而照，故使高山幽谷平地不同，同稟教光，終歸等照，故用兩經二義相成。
法華玄義釋簽卷第一 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第二
天臺沙門湛然述
初文「云何」下至「出乳味相」者，此文以華嚴說大，未游鹿苑，詺之為頓。此是頓部，非是頓教，以彼部中兼一別故，人不見者便謂華嚴頓於法華者誤矣。下去準說。初文牒譬，「厚殖」下以感應合譬，一往總以別圓為厚。「頓說」下明說頓意，良由下說頓之由由相隔故。言「大隔小」者，小人未轉，為大所隔。「此如華嚴」下結《華嚴》譬以同涅槃，故云「如」也。下去例爾。「約法」去明機感相應得益以結部名。「約說」下結說，次第同《涅槃》譬。
次照幽谷，亦先提《華嚴》譬，「淺行」下亦舉感應以合譬，乃至《法華》文中皆有結譬同法得益。結名結說次第，尋初頓教意以對下四味，比說可知。唯三藏結部名在前，余文或闕說意等，尋之可見。「大雖在座」等者，大人示跡隱在小中，「多跢」是學行之相，「嘙啝」是習語之聲，示為三藏始行初教，而三藏實行者謂之為實，故云「不識」。
「影臨萬水」至「方等」者，至
【現代漢語翻譯】 現代漢語譯本：
以光來比喻說法教化，太陽的慈悲並非有選擇地照耀，而是應眾生的根機而自然顯現，並非刻意照耀而照耀，因此使得高山、幽谷、平地各不相同，卻同樣稟受教化的光芒，最終都歸於平等的照耀。所以用《華嚴經》和《涅槃經》的兩種意義互相成就。 這是《法華玄義釋簽》卷第一中的內容。 這是《法華玄義釋簽》卷第二的內容。 天臺沙門湛然 述 最初的文句從『云何』到『出乳味相』，這段文字認為《華嚴經》一開始就說大法，還沒有到鹿苑說法，所以稱之為『頓』（dun）。這只是頓部，不是頓教，因為《華嚴經》中兼有一乘和別教的成分。不瞭解這一點的人就認為《華嚴經》比《法華經》更頓，這是錯誤的。下面的內容可以參照這個說法來理解。最初的文句是引用比喻，『厚殖』以下是用感應來對應比喻，總的來說是以別教和圓教為『厚』。『頓說』以下說明說『頓』的用意，因為相互間隔的緣故。說『大隔小』，是因為小根器的人沒有轉變，被大法所隔絕。『此如華嚴』以下總結《華嚴經》的比喻，與《涅槃經》相同，所以說『如』。下面的內容也是這樣。『約法』以下說明根機感應相應而得到利益，以此來總結部的名稱。『約說』以下總結說法，次第與《涅槃經》的比喻相同。 接下來是照耀幽谷，也是先提出《華嚴經》的比喻，『淺行』以下也是舉出感應來對應比喻，乃至《法華經》的文句中都有總結比喻，與法相應而得到利益。總結名稱，總結說法次第，探尋最初頓教的用意，用來對照下面的四味，比較說法就可以明白。只有三藏教總結部的名稱在前，其餘的文句或者缺少說法的用意等，仔細尋找就可以看到。『大雖在座』等，是說大人示現軌跡隱藏在小人之中，『多跢』（duo ta）是學習修行的樣子，『嘙啝』（po he）是學習說話的聲音，示現為三藏教開始修行最初的教法，而三藏教實際修行的人認為這是真實的，所以說『不識』。 『影臨萬水』到『方等』，是說...
【English Translation】 English version:
Using light as a metaphor for teaching and edification, the sun's compassion is not selective in its illumination, but naturally manifests in response to the faculties of all beings, not deliberately shining but shining nonetheless. Thus, it causes mountains, valleys, and plains to differ, yet all equally receive the light of teaching, ultimately returning to equal illumination. Therefore, the two meanings of the Huayan Sutra (Avatamsaka Sutra) and the Nirvana Sutra mutually complement each other. This is from the first scroll of Fa Hua Xuan Yi Shi Qian (Annotations on the Profound Meaning of the Lotus Sutra). This is from the second scroll of Fa Hua Xuan Yi Shi Qian (Annotations on the Profound Meaning of the Lotus Sutra). Composed by the Tiantai Monk Zhanran The initial passage, from 'How?' to 'producing the flavor of milk,' states that the Huayan Sutra (Avatamsaka Sutra) initially speaks of the Great Dharma, before reaching the Deer Park to preach, and is therefore termed 'sudden' (dun). This is merely the 'sudden' division, not the 'sudden' teaching, because within that division, it combines the One Vehicle and the Separate Teaching. Those who do not understand this mistakenly believe that the Huayan Sutra is more 'sudden' than the Lotus Sutra, which is incorrect. The following content can be understood in reference to this explanation. The initial passage cites a metaphor, and from 'deeply planted' onwards, it uses response to correspond to the metaphor, generally considering the Separate and Perfect Teachings as 'deep.' From 'sudden teaching' onwards, it explains the intention of 'sudden,' due to the reason of mutual separation. Saying 'the Great separates the Small' means that those of small capacity have not transformed and are separated by the Great Dharma. From 'This is like the Huayan Sutra' onwards, it concludes the metaphor of the Huayan Sutra, being the same as the Nirvana Sutra, hence the word 'like.' The following content is also like this. From 'regarding the Dharma' onwards, it explains that the faculties and response correspond, resulting in benefit, thereby concluding the name of the division. From 'regarding the teaching' onwards, it concludes the teaching, the order being the same as the metaphor of the Nirvana Sutra. Next is illuminating the dark valleys, also first presenting the metaphor of the Huayan Sutra (Avatamsaka Sutra). From 'shallow practice' onwards, it also cites response to correspond to the metaphor, and even in the passages of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), there are concluding metaphors, corresponding to the Dharma and obtaining benefit. Concluding the name, concluding the order of teaching, exploring the intention of the initial 'sudden' teaching, used to contrast the four flavors below, comparing the teachings will make it clear. Only the Tripitaka (Three Baskets) teaching concludes the name of the division first, the remaining passages may lack the intention of teaching, etc., searching for it will reveal it. 'Although the Great One is in the assembly,' etc., means that the Great One manifests traces, hidden among the small ones. 'Duo Ta' (多跢) is the appearance of learning and practicing, 'Po He' (嘙啝) is the sound of learning to speak, manifesting as the Tripitaka (Three Baskets) teaching beginning to practice the initial teaching, and those who actually practice the Tripitaka (Three Baskets) teaching consider this to be real, hence the saying 'do not recognize'. 'The shadow reflects in ten thousand waters' to 'Vaipulya' (方等), is saying...
方等中具說四教，以未融故，故見不同。
問：
華嚴鹿苑大小永融，才說方等，則同座並聞者何？
答：
若以秘密橫被無時不遍，若約橫論豎則隱顯在機，佛本意在大故遂本居初，然由一分漸機致使聖慈未暢，前已專大、次復專小，今雖同座大小仍隔，但小被大彈為成生蘇，以此為次耳。故知于創稟者，仍互不相知，故有此諸喻意不同。「影臨萬水」譬現身不同，「逐器方圓」譬示土不同，「隨波動靜」譬說法不同，「示一佛土」至「不共」合譬也。從「故見有」下明機見不同，對前三相，初見凈如梵王、見穢如身子，開彼三相，總引經文，兼約六根明斥小也。「見有凈穢」對前現土眼根也。亦應更云睹相優劣，已舉見土身必稱土，故不繁文。「聞有褒貶」，耳根也。「嗅有薝蔔」，鼻根也。「華有著身」，身根也。「慧有若干」，意根也。唯闕舌根，以褒貶兼之。若語身者，應云如須彌山巨身也；始坐佛樹，細身也。一一根中並一褒一貶，尋之可見。又佛嘆文殊、凈名，褒也。聲聞菩薩被折，貶也。其例蓋多不能具記。隨其心凈即佛土凈，入此室者不嗅餘香，結習盡者華不著也。聲聞有若干，其無礙慧無若干也。即是褒貶之意。世人判《楞伽》，或同《華嚴》，或同《法華》，具如《
【現代漢語翻譯】 現代漢語譯本： 《方等經》中詳細講述了四教（四種教義），因為沒有融合貫通，所以見解不同。
問：
《華嚴經》和鹿苑（佛陀初轉法輪之地）所說的大小乘是永遠融合的，為什麼一說到《方等經》，同座聽法的人見解卻不同呢？
答：
如果從秘密教義的角度來說，佛法是橫向普及，無時無處不在的；如果從縱向的角度來說，佛法的顯現或隱藏取決於眾生的根機。佛陀的本意在於大乘，所以一開始就宣講大乘，然而由於一部分漸悟根機的眾生，導致佛陀的慈悲心懷未能完全暢達。之前專門講大乘，之後又專門講小乘，現在雖然同座聽法，大小乘的見解仍然隔閡。只不過小乘被大乘彈斥，如同從生乳變成熟蘇（比喻佛法修行的階段），這只是一個過渡階段。所以要知道，最初接受教義的人，仍然互不瞭解，因此才會有這些比喻，意義不同。「影臨萬水」比喻佛的應化身不同，「逐器方圓」比喻佛所示現的國土不同，「隨波動靜」比喻佛所說的法不同，「示一佛土」到「不共」合起來比喻這種情況。
從「故見有」以下說明根機不同，見解也不同，對應前面的三種現象，最初見到清凈的佛土如同梵天王，見到污穢的佛土如同舍利弗（佛陀的十大弟子之一）。展開這三種現象，總的引用經文，結合六根來說明，是斥責小乘。「見有凈穢」對應前面所說的佛土顯現，以及眼根的作用。也應該進一步說，所見到的佛土景像有優劣之分，既然已經舉了所見的佛土，那麼身體必然與佛土相應，所以不再贅述。「聞有褒貶」，是耳根的作用。「嗅有薝蔔」，是鼻根的作用。「華有著身」，是身根的作用。「慧有若干」，是意根的作用。唯獨缺少舌根，用褒貶來兼顧。如果說身體，應該說如同須彌山（佛教中的聖山）一樣巨大的身體；剛開始坐在菩提樹下時，是細小的身體。每一個根中都包含著褒和貶，仔細尋找就可以發現。另外，佛陀讚歎文殊菩薩、維摩詰（在家菩薩），是褒揚。聲聞（小乘修行者）和菩薩被折服，是貶低。這樣的例子很多，不能全部記住。隨著內心清凈，佛土也就清凈，進入這個房間的人聞不到其他香味，結習（煩惱的習氣）斷盡的人，花不會沾著身體。聲聞的智慧有若干種，他們的無礙智慧沒有若干種。這就是褒貶的含義。世人判斷《楞伽經》，或者認為它與《華嚴經》相同，或者認為它與《法華經》相同，具體情況如同《
【English Translation】 English version: The Fangdeng Sutra (Vaipulya Sutra) elaborately explains the Four Teachings, but because they are not yet integrated, views differ.
Question:
The Avatamsaka Sutra (Flower Garland Sutra) and the Deer Park (where the Buddha first turned the Wheel of Dharma) teach the eternal integration of the Great and Small Vehicles. Why, when the Fangdeng Sutra is discussed, do those sitting in the same assembly have different views?
Answer:
If viewed from the perspective of the secret teachings, the Dharma is horizontally pervasive, present at all times and in all places. If viewed vertically, the manifestation or concealment of the Dharma depends on the capacity of beings. The Buddha's original intention was the Great Vehicle, so he initially taught the Great Vehicle. However, due to some beings with gradual capacities, the Buddha's compassionate intention was not fully realized. Previously, he taught exclusively the Great Vehicle, and then exclusively the Small Vehicle. Now, although they sit in the same assembly, the views of the Great and Small Vehicles are still separated. However, the Small Vehicle is criticized by the Great Vehicle, like the transformation from fresh milk to ghee (representing stages of Buddhist practice), which is only a transitional stage. Therefore, know that those who initially receive the teachings still do not understand each other, hence these metaphors with different meanings. 'Reflections appearing in myriad waters' is a metaphor for the different manifestations of the Buddha's body. 'Following the shape of the vessel' is a metaphor for the different lands shown by the Buddha. 'Following the movement of the waves' is a metaphor for the different teachings spoken by the Buddha. 'Showing one Buddha-land' to 'uncommon' is a combined metaphor for this situation.
From 'Therefore, seeing that...' onwards, it explains that different capacities lead to different views, corresponding to the previous three phenomena. Initially, seeing a pure Buddha-land is like Brahma, seeing an impure Buddha-land is like Shariputra (one of the Buddha's ten great disciples). Expanding on these three phenomena, generally quoting sutra texts, and explaining in relation to the six senses, is to criticize the Small Vehicle. 'Seeing purity and impurity' corresponds to the previously mentioned manifestation of the Buddha-land and the function of the eye sense. It should also be further said that the seen aspects of the Buddha-land have superior and inferior qualities. Since the seen Buddha-land has already been mentioned, the body must necessarily correspond to the land, so it is not elaborated further. 'Hearing praise and blame' is the function of the ear sense. 'Smelling champak flowers' is the function of the nose sense. 'Flowers adhering to the body' is the function of the body sense. 'Wisdom having various kinds' is the function of the mind sense. Only the tongue sense is missing, which is covered by praise and blame. If speaking of the body, it should be said like a body as huge as Mount Sumeru (a sacred mountain in Buddhism); when first sitting under the Bodhi tree, it was a subtle body. Each sense contains both praise and blame, which can be found by careful examination. Furthermore, the Buddha praising Manjushri and Vimalakirti (a lay bodhisattva) is praise. Shravakas (Small Vehicle practitioners) and Bodhisattvas being subdued is blame. There are many such examples that cannot all be remembered. As the mind is pure, the Buddha-land is also pure. Those who enter this room do not smell other fragrances. Those whose habitual tendencies (afflictive habits) are exhausted, flowers do not adhere to their bodies. Shravakas have various kinds of wisdom, their unobstructed wisdom does not have various kinds. This is the meaning of praise and blame. People judge the Lankavatara Sutra, either considering it the same as the Avatamsaka Sutra, or the same as the Lotus Sutra, the specific situation is like the
止觀》記已有二處引《楞伽》文判屬方等，以彼經文具四教故、有彈訶故。此中闕說意，應云方等本折小彈偏，圓無所間。又闕說由，應云良由小未全轉，致使五百聞大成斥。
「復有義」者，《華嚴經》譬但云平地，今離彼平地，以譬方等般若法華，方等如食時，般若如禺中，法華如正中，于彼義上更加二義，故云「復有」。言「大人蒙其光用」等者，菩薩大人蒙般若光諸法之用，二乘之人既無此用，是故譬之如七日嬰兒若視日輪令眼失光，故名為「喪」，外人暗證譬如夜遊，菩薩利他譬如作務。「務」者運役也。故「文云」下引信解聲聞自述以合嬰兒喪其睛明，一切智明於般若光，無明全在義之如喪。「雖三人俱學」下說意也。仍闕說由，亦應云良由小稍通泰，致使被加令說。
次譬法華中「土圭」等者，「圭」者累土也，故字從重土謂之為圭。如宋嚴觀法師與此太史官何承天，共論此土是邊是中，觀乃引周公測影之法，以一尺二寸土圭用測日影，夏至之日猶有餘陰，天竺此日則無餘陰。故睿法師云「如日方中無處不南」，此指中方無餘陰處。準此演算法，地上寸影天上萬里。「若低頭若微善」者，總結散亂、小善之類無不開之，以成佛因，以用合譬，同入一實，故無盈縮。「不令」下說意。亦闕說由
【現代漢語翻譯】 現代漢語譯本 《止觀》的記載已經有兩處引用《楞伽經》（Laṅkāvatāra Sūtra，佛教經典，強調唯識思想）的文句，判斷其屬於方等時，是因為該經文具備四教（佛教的四種教義分類）的緣故，並且有彈訶（批評和訓誡）的內容。這裡缺少了說明意圖，應該說方等（Vaipulya，大乘佛教經典的一種分類）原本是爲了折伏小乘，批評偏頗的教義，而圓教（Perfect Teaching，佛教的最高教義）則沒有這些分別。又缺少了說明原因，應該說這是因為小乘教義還沒有完全轉變，導致五百弟子聽聞大乘教義后受到斥責。
『復有義』指的是，《華嚴經》（Avataṃsaka Sūtra，大乘佛教的重要經典）的比喻只是說平地，現在離開那個平地，用以比喻方等、般若（Prajñā，智慧）和法華（Lotus Sutra，妙法蓮華經）。方等如同吃飯的時候，般若如同中午時分，法華如同正午時分，在那個意義上又增加了兩種意義，所以說『復有』。說到『大人蒙其光用』等，菩薩（Bodhisattva，佛教中發願成佛的修行者）大人蒙受般若智慧的光芒以及諸法的妙用，二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘，佛教的兩種修行途徑）之人既然沒有這種妙用，所以用七日嬰兒來看太陽會失去視力來比喻，因此稱為『喪』，外道之人暗中證悟就像夜間行走，菩薩利益他人就像從事勞作。『務』指的是運作和役使。所以『文云』下面引用信解聲聞（believing and understanding Śrāvakas，通過信仰和理解佛法而證悟的聲聞）的自述，來對應嬰兒失去視力，一切智（Sarvajñā，佛陀所證得的智慧）的光明在於般若智慧，無明（Avidyā，佛教中的無知或迷惑）完全存在就像失去視力一樣。『雖三人俱學』下面是說明意圖。仍然缺少說明原因，也應該說這是因為小乘教義稍微通達，導致被加以訓誡而令其宣說。
接下來比喻法華經中的『土圭』等，『圭』指的是堆積的土，所以字從重土，稱之為圭。如同宋朝的嚴觀法師與當時的太史官何承天，共同討論這片土地是邊遠還是中心，嚴觀法師就引用周公測影的方法，用一尺二寸的土圭來測量日影，夏至的時候還有剩餘的陰影，在天竺（India，古印度）這個日子就沒有剩餘的陰影。所以睿法師說『如同太陽正當空，沒有地方不是朝南』，這是指中心地區沒有剩餘的陰影的地方。按照這個演算法，地上的一寸陰影對應天上的一萬里。『若低頭若微善』，總結了散亂、小善之類，沒有不開啟的，用來成就佛的因，用作用來對應比喻，一同進入一實（One Reality，佛教的真實境界），所以沒有盈縮（增減）。『不令』下面是說明意圖。也缺少說明原因。
【English Translation】 English version The records in 『Mohe Zhiguan』 (Great Calming and Contemplation) have already cited the text of the 『Laṅkāvatāra Sūtra』 (楞伽經, a Buddhist scripture emphasizing the Yogācāra school of thought) in two places, judging it to belong to the Vaipulya (方等) category because the scripture possesses the Four Teachings (四教, the four categories of Buddhist teachings) and contains admonishments (彈訶). Here, the intention is missing; it should be said that Vaipulya originally aimed to subdue the Hīnayāna (小乘, the 『Lesser Vehicle』 of Buddhism), criticize biased teachings, while the Perfect Teaching (圓教, the highest teaching in Buddhism) does not make these distinctions. Also missing is the explanation of the reason; it should be said that it is because the Hīnayāna teachings have not been fully transformed, leading to the rebuke of the five hundred disciples upon hearing the Mahāyāna (大乘, the 『Greater Vehicle』 of Buddhism) teachings.
『復有義』 (Further meaning) refers to the fact that the analogy in the 『Avataṃsaka Sūtra』 (華嚴經, a major Mahāyāna Buddhist scripture) only speaks of level ground. Now, departing from that level ground, it is used to illustrate Vaipulya, Prajñā (般若, wisdom), and the Lotus Sūtra (法華, the 『Lotus Sutra』). Vaipulya is like mealtime, Prajñā is like midday, and the Lotus Sūtra is like high noon. Two more meanings are added to that meaning, hence the saying 『復有』 (further meaning). When it says 『大人蒙其光用』 (Great beings receive its light and function), great Bodhisattvas (菩薩, beings who aspire to Buddhahood) receive the light of Prajñā wisdom and the wonderful functions of all dharmas (諸法, phenomena), while those of the Two Vehicles (二乘, Śrāvaka-yāna and Pratyekabuddha-yāna) do not have this function, so it is likened to a seven-day-old infant who loses sight when looking at the sun, hence the name 『喪』 (loss). Those of external paths who secretly attain enlightenment are like walking at night, while Bodhisattvas benefiting others are like engaging in labor. 『務』 (Labor) refers to operation and service. Therefore, the text below 『文云』 (the text says) quotes the self-description of believing and understanding Śrāvakas (信解聲聞, Śrāvakas who attain enlightenment through faith and understanding of the Dharma) to correspond to the infant losing sight. The light of Sarvajñā (一切智, the wisdom attained by the Buddha) lies in Prajñā wisdom, and Avidyā (無明, ignorance) is fully present like losing sight. 『雖三人俱學』 (Although three people study together) below explains the intention. The explanation of the reason is still missing; it should also be said that it is because the Hīnayāna teachings are slightly understood, leading to being admonished and made to speak.
Next, the analogy of 『土圭』 (sundial) etc. in the Lotus Sūtra, 『圭』 (gui) refers to accumulated earth, so the character follows the repeated earth, called gui. Like the Song Dynasty』s Yan Guan Dharma Master and the then-astronomer He Chengtian, jointly discussing whether this land is remote or central, Yan Guan Dharma Master cited the method of Zhou Gong measuring shadows, using a one-foot-two-inch sundial to measure the shadow of the sun. On the summer solstice, there is still remaining shadow, while in India (天竺, ancient India) on this day, there is no remaining shadow. Therefore, Dharma Master Rui said, 『Like the sun at high noon, there is no place that is not south,』 this refers to the central region where there is no remaining shadow. According to this calculation, one inch of shadow on the ground corresponds to ten thousand miles in the sky. 『若低頭若微善』 (Whether bowing the head or slight goodness), summarizes scattered, small goodness, etc., none are not opened, to accomplish the cause of Buddhahood, using the function to correspond to the analogy, together entering One Reality (一實, the true realm of Buddhism), so there is no increase or decrease (盈縮). 『不令』 (Not allowing) below is the explanation of the intention. The explanation of the reason is also missing.
，應云良由大機已熟，眾無枝葉，致使一切佛知見開。「若約法被緣名漸圓教」者，此文語略，具足應云鹿苑漸後會漸歸圓，故云漸圓。人不見之，便謂法華為漸圓，華嚴為頓圓，不知華嚴部中有別，乃至般若中方便二教皆從法華一乘開出，故云「於一佛乘分別說三」。故疏云「於一佛乘開出，帶二帶三」。今法華部無彼二三，故云無二亦無三。又上結雲華嚴兼等，此經無復兼但對帶，此非難見，如何固迷？又今文諸義凡一一科皆先約四教，以約粗妙，則前三為粗、后一為妙。次約五味以判粗妙，則前四味為粗、醍醐為妙，全不推求上下文意，直指一語便謂法華劣於華嚴，幾許誤哉！幾許誤哉！「約說次第名醍醐味相」者，此五味教相生之文，在第十三〈聖行品〉末，佛印無垢藏王菩薩竟，云譬如從牛出乳乃至醍醐，譬從佛出十二部經乃至涅槃。
問：
彼經自以醍醐譬于涅槃，今何得以譬於法華？
答：
一家義意謂二部同味，然《涅槃》尚劣。何者？《法華》開權如已破大陣，余機至彼如殘黨不難，故以《法華》為大收，《涅槃》為捃拾。若不爾者，《涅槃》不應遙指八千聲聞於法華中得授記莂，見如來性，如秋收冬藏更無所作。
次引同中二：初總結同，次引文別釋。初言「當
【現代漢語翻譯】 現代漢語譯本： 『應云良由大機已熟，眾無枝葉，致使一切佛知見開』的意思是，因為眾生的根機已經成熟，沒有了多餘的枝節，所以能夠開啟一切佛的知見。『若約法被緣名漸圓教』這句話比較簡略，完整地說應該是，在鹿苑（Mrigadava）開始的漸教，之後逐漸歸於圓教，所以說是漸圓。有些人不明白這一點，就認為《法華經》（Lotus Sutra）是漸圓，而《華嚴經》（Avatamsaka Sutra）是頓圓，卻不知道《華嚴經》中也有別教，甚至《般若經》（Prajnaparamita Sutra）中的方便二教，都是從《法華經》的一佛乘中開出來的，所以說『於一佛乘分別說三』。因此，智者大師在《法華玄義》中說『於一佛乘開出，帶二帶三』。現在《法華經》中沒有那二教和三教，所以說『無二亦無三』。而且，前面總結說《華嚴經》兼有頓、漸、秘密、不定等四教，而這部《法華經》沒有兼教、但教、對教、帶教，這不是很明顯嗎，為什麼還要執迷不悟呢？而且，現在文中的各種義理，凡是每一科，都先用四教來解釋，因為用粗妙來區分，那麼前三教是粗，后一教是妙。其次用五味來判斷粗妙，那麼前四味是粗，醍醐味是妙，完全不推求上下文的意義，直接抓住一句話就說法華經不如華嚴經，這是多麼大的錯誤啊！多麼大的錯誤啊！『約說次第名醍醐味相』的意思是，這五味教相生的文句，在第十三品《聖行品》的末尾，佛為無垢藏王菩薩印證之後，說譬如從牛出乳，乃至醍醐，譬如從佛出十二部經，乃至涅槃（Nirvana）。 問： 《涅槃經》（Nirvana Sutra）自己用醍醐來比喻涅槃，現在為什麼可以用醍醐來比喻《法華經》呢？ 答： 天臺宗（Tiantai School）的義理認為這兩部經是同一種味道，然而《涅槃經》還是不如《法華經》。為什麼呢？因為《法華經》開權顯實，就像已經攻破了敵人的大陣，剩下的殘餘勢力到了《涅槃經》那裡，就不難對付了，所以用《法華經》來比喻大豐收，用《涅槃經》來比喻撿拾遺穗。如果不是這樣，《涅槃經》就不應該遙指八千聲聞在《法華經》中得到授記，見到如來性，就像秋收冬藏一樣，沒有什麼可做的了。 接下來引用『同中二』：首先總結相同之處，然後引用經文來分別解釋。首先說『當』
【English Translation】 English version: 『The reason why it should be said that the great capacity is already mature, and there are no branches and leaves, is that it enables the opening of all Buddha's knowledge and vision.』 『If the Dharma is applied to the conditions, it is called the gradual and perfect teaching』 This sentence is brief. To be complete, it should be said that the gradual teaching that began in Mrigadava gradually returns to the perfect teaching, so it is called gradual and perfect. Some people do not see this, and think that the Lotus Sutra is gradual and perfect, while the Avatamsaka Sutra is sudden and perfect. They do not know that there are separate teachings in the Avatamsaka Sutra, and even the expedient two teachings in the Prajnaparamita Sutra all come from the one Buddha vehicle of the Lotus Sutra, so it is said that 『the three are distinguished and spoken in one Buddha vehicle.』 Therefore, the commentary says, 『From one Buddha vehicle, the two and the three are derived.』 Now there are no two or three in the Lotus Sutra, so it is said that 『there are neither two nor three.』 Moreover, the previous conclusion is that the Avatamsaka Sutra combines the sudden, gradual, secret, and uncertain teachings, while this sutra has no combined, single, opposing, or derived teachings. This is not difficult to see, so why persist in delusion? Moreover, the various meanings in the text, every item, are first explained in terms of the four teachings, because the coarse and subtle are used to distinguish them, then the first three are coarse and the last one is subtle. Secondly, the five flavors are used to judge the coarse and subtle, then the first four flavors are coarse and the ghee flavor is subtle. Without seeking the meaning of the context, one directly grasps a sentence and says that the Lotus Sutra is inferior to the Avatamsaka Sutra. How much of a mistake is this! How much of a mistake is this! 『The order of speaking is called the flavor of ghee』 means that the sentence about the arising of the five flavors of teaching is at the end of the thirteenth chapter, 『Holy Conduct,』 after the Buddha affirmed the Bodhisattva Immaculate Treasury King, saying that it is like milk from a cow, and even ghee, like the twelve divisions of scriptures from the Buddha, and even Nirvana. Question: The Nirvana Sutra itself uses ghee to compare Nirvana, so why can it be used to compare the Lotus Sutra now? Answer: The meaning of the Tiantai School is that the two sutras have the same flavor, but the Nirvana Sutra is still inferior. Why? Because the Lotus Sutra opens the expedient and reveals the real, like having already broken through the enemy's great formation, the remaining forces are not difficult to deal with in the Nirvana Sutra, so the Lotus Sutra is used to compare the great harvest, and the Nirvana Sutra is used to compare gleaning. If not, the Nirvana Sutra should not remotely refer to the eight thousand Sravakas who received predictions in the Lotus Sutra and saw the Buddha-nature, just like the autumn harvest and winter storage, there is nothing to do. Next, quote 『two in the same』: first summarize the similarities, and then quote the scriptures to explain separately. First say 『should』
知華嚴之譬與涅槃義同」者，《華嚴》日出等譬與《涅槃》五味義同，但有廣略之殊，故廣開平地以為三譬，譬三味也。次引文證同中言「三子三田三馬」等者，《涅槃》「迦葉白佛：如來憐愍一切眾生，不調能調、未脫能脫，善星是佛菩薩時子，斷欲界結，證得四禪，如來何故記說是一闡提，地獄劫住不可治人？何不先為演說正法后為菩薩？若不能救善星比丘，云何得名有大慈悲有大方便？佛言：善男子！譬如有人唯有三子，一者有信順心，恭敬父母；利根智慧，於世間事能悉了知。其第二子無信順心，不敬父母；利根智慧，於世間事能悉了知。其第三子不敬父母，無信順心；鈍根無智。父母教告應先教誰？迦葉白佛：應先初、次及第二、后及第三。而彼二子雖無信順恭敬之心，以慈念故次復教之。如來亦爾，其三子者先譬菩薩、次譬聲聞、后譬闡提，如修多羅中微細之義，我先已為諸菩薩說，淺近之義為聲聞說，世間之義為闡提說。今雖無益，作後世因。善男子！譬如三田：一者渠流便易，無諸沙鹵瓦石棘刺，種一得百；二者雖無沙鹵瓦石棘刺，渠流險難，收實減半；三者渠流險難，多諸沙鹵，種一得一。又有三器：一者完，二者漏，三者破。若受用時先用何器？又有三病人，一者易治，二者難治，三者不可治。
【現代漢語翻譯】 現代漢語譯本： 關於『瞭解《華嚴經》的比喻與《涅槃經》的意義相同』的說法，《華嚴經》中關於日出的比喻等同於《涅槃經》中五種味道的意義，只是在廣度和簡略上有所不同。因此，廣泛地開闢平地來作為三種比喻，比喻三種禪定境界。接下來引用的經文證明相同之處，其中提到『三個兒子、三塊田地、三匹馬』等內容，出自《涅槃經》：『迦葉（Kasyapa，佛陀的弟子名）對佛說：如來憐憫一切眾生，能調伏不能調伏的，能解脫未解脫的。善星（Sunaksatra，比丘名）作為佛菩薩時的兒子，斷除了欲界的束縛，證得了四禪。如來為什麼說他是一闡提（Icchantika，斷絕善根的人），將會在地獄中長久居住，是不可救治的人呢？為什麼不先為他說正法，然後再讓他成為菩薩呢？如果不能救度善星比丘，怎麼能被稱為具有大慈悲和大方便呢？』 佛說：『善男子！譬如有人只有三個兒子，第一個兒子有信心和順從之心，恭敬父母；具有敏銳的智慧，能夠完全瞭解世間的事情。第二個兒子沒有信心和順從之心，不恭敬父母；具有敏銳的智慧，能夠完全瞭解世間的事情。第三個兒子不恭敬父母，沒有信心和順從之心；愚鈍無知。父母教導應該先教導誰呢？』 迦葉對佛說：『應該先教導第一個、第二個，然後是第三個。即使那兩個兒子沒有信心和順從恭敬之心，也因為慈悲的緣故再次教導他們。』 如來說：『如來也是這樣，這三個兒子分別比喻菩薩、聲聞（Sravaka，聽聞佛法而修行的人）、闡提。就像修多羅（Sutra，佛經）中微妙的意義，我先為諸位菩薩說，淺顯的意義為聲聞說，世間的意義為闡提說。現在即使沒有益處，也作為後世的因緣。善男子！譬如三塊田地：第一塊田地水渠暢通便利，沒有沙石瓦礫荊棘，種一得百；第二塊田地雖然沒有沙石瓦礫荊棘，但水渠險峻難行，收成減半；第三塊田地水渠險峻難行，有很多沙石，種一得一。又有三種器皿：第一種是完好的，第二種是漏的，第三種是破的。如果使用時先用哪種器皿呢？又有三種病人，第一種容易治療，第二種難以治療，第三種不可治療。』
【English Translation】 English version: Regarding the statement 'Understanding the metaphors of the Avatamsaka Sutra is the same as understanding the meaning of the Nirvana Sutra,' the metaphors of the Avatamsaka Sutra, such as the sunrise, are equivalent to the meaning of the five flavors in the Nirvana Sutra, differing only in breadth and brevity. Therefore, the extensive opening of level ground serves as three metaphors, representing the three samadhi (concentration) states. The subsequent citation of scripture to prove the similarity, mentioning 'three sons, three fields, three horses,' comes from the Nirvana Sutra: 'Kasyapa (a disciple of the Buddha) said to the Buddha: The Tathagata (another name for the Buddha) has compassion for all sentient beings, able to tame the untamable and liberate the unliberated. Sunaksatra (a Bhikkhu's name), as the son of the Buddha when he was a Bodhisattva, severed the bonds of the desire realm and attained the four Dhyanas (meditative states). Why does the Tathagata say that he is an Icchantika (one who has severed their roots of goodness), who will reside in hell for a long time and is incurable? Why not first speak the Dharma (teachings) for him and then make him a Bodhisattva? If he cannot save Sunaksatra Bhikkhu, how can he be called having great compassion and great skillful means?' The Buddha said: 'Good man! Suppose a person has only three sons. The first son has faith and obedience, respects his parents; possesses keen intelligence and is able to fully understand worldly matters. The second son has no faith or obedience, does not respect his parents; possesses keen intelligence and is able to fully understand worldly matters. The third son does not respect his parents, has no faith or obedience; is dull and ignorant. Whom should the parents teach first?' Kasyapa said to the Buddha: 'They should first teach the first, then the second, and then the third. Even though the two sons have no faith, obedience, or respect, they are taught again out of compassion.' The Buddha said: 'The Tathagata is also like this. These three sons are metaphors for Bodhisattvas (enlightenment beings), Sravakas (listeners who practice the Dharma), and Icchantikas, respectively. Just like the subtle meanings in the Sutras (Buddhist scriptures), I first speak for the Bodhisattvas, the shallow meanings for the Sravakas, and the worldly meanings for the Icchantikas. Even if it is not beneficial now, it serves as a cause for future lives. Good man! Suppose there are three fields: the first field has easy and convenient irrigation channels, without sand, stones, tiles, or thorns, yielding a hundredfold return for every seed sown; the second field, although without sand, stones, tiles, or thorns, has dangerous and difficult irrigation channels, yielding only half the harvest; the third field has dangerous and difficult irrigation channels, with much sand and stones, yielding only one for every seed sown. There are also three kinds of vessels: the first is complete, the second is leaky, and the third is broken. Which vessel should be used first when using them? There are also three kinds of patients: the first is easy to cure, the second is difficult to cure, and the third is incurable.'
醫師若治先治何者？又有三馬，一者調壯大力，二者不調大力，三者不調羸老。王若行時先乘何馬？合譬如前。善男子！如大師子，若殺香象，則盡其力，乃至殺兔亦盡其力。如來亦爾，為諸菩薩及一闡提，功用無二。」故今文中，初說華嚴如先為菩薩，次在鹿苑如為聲聞，方等已后大小普被，乃至涅槃名為平等。故《涅槃》云「功用無二」。經文雖列多種三譬，譬意不別，重列來耳。日光無私，高者先照，后及平地非不照高，從后為言故云平地。涅槃亦爾，佛智無偏，大機先被，后及闡提，通前後說故云平等。三料簡中，初問「既以五味那同稱漸」者，問前五味教相味既有五，何故中間三味皆名為漸？答意者，只以漸入故有中間，更加前後故得有五。
從「又若」去重以五句分別漸頓，且約一期五味相生，則漸頓一向，若當部橫辨則漸頓互通，雖曰互通各有其意，故須更以五句分別。初二句可解，然仍存略，且以大小相對得作此說，若以別教當教之漸相對說者，應云頓中兼漸、漸不妨頓，且為成五句顯五味故也。若言漸中有頓則下方等句同，故略不列且云一向。初句華嚴也。次句鹿苑也。次句方等也。若以大破小，具如〈弟子品〉以三教訶小，且據調熟小乘邊說。復有以圓訶偏，如〈菩薩品〉，復有漸中初入
【現代漢語翻譯】 現代漢語譯本： 醫生如果給人治病，應該先治療什麼？又有三匹馬，一匹是調馴過的壯年大力馬，一匹是未經調馴的大力馬，一匹是未經調馴的瘦弱老馬。國王如果出行，應該先乘坐哪匹馬？這可以比作前面的情況。善男子！如同大師子，如果獵殺香象（比喻大根器的人），就用盡它的力量，乃至獵殺兔子（比喻小根器的人）也用盡它的力量。如來也是這樣，為諸菩薩（覺悟者）和一闡提（斷善根的人）說法，所用的功用沒有差別。所以現在文中，最初說《華嚴經》如同先為菩薩說法，其次在鹿苑（佛陀初轉法輪之地）如同為聲聞（聽聞佛法而悟道者）說法，《方等經》以後大小乘普遍被及，乃至《涅槃經》名為平等。所以《涅槃經》說『功用無二』。經文雖然列舉多種三譬，譬喻的意義沒有區別，只是重複列舉罷了。陽光沒有私心，照耀高處在先，之後照到平地，並非不照耀高處，從後來說所以說平地。涅槃也是這樣，佛的智慧沒有偏頗，先被及大根器的人，之後被及一闡提，貫通前後來說所以說平等。在三種料簡中，最初問『既然用五味，為什麼都稱為漸』，是問前面五味教相，味道既然有五種，為什麼中間三種味道都稱為漸？回答的意思是，只是因為漸入所以有中間，更加前後所以得到五種。 從『又若』開始，重新用五句來分別漸頓（漸修和頓悟），且就一期五味相生來說，那麼漸頓是一致的，如果當部橫向辨別，那麼漸頓是互相貫通的，雖然說互相貫通，但各有其意義，所以需要再用五句來分別。最初兩句可以理解，然而仍然存在省略，且用大小乘相對來說可以這樣說，如果用別教（獨特的教義）當教的漸相對來說，應該說頓中兼有漸、漸不妨礙頓，且爲了成就五句來顯示五味。如果說漸中有頓，那麼下方等句相同，所以省略不列，只說一向。第一句指《華嚴經》。第二句指鹿苑。第三句指《方等經》。如果用大乘破斥小乘，具體如〈弟子品〉用三教呵斥小乘，且根據調熟小乘的方面來說。又有用圓教呵斥偏教，如〈菩薩品〉，又有漸修中最初入門。
【English Translation】 English version: If a doctor treats a patient, what should they treat first? Also, there are three horses: one is a trained, strong, and powerful horse; one is an untrained, powerful horse; and one is an untrained, weak, and old horse. If a king is to travel, which horse should he ride first? This can be compared to the previous situation. Good man! Like a great lion, if it hunts a fragrant elephant (representing a person of great capacity), it exerts all its strength, and even when hunting a rabbit (representing a person of small capacity), it exerts all its strength. The Tathagata (Buddha) is also like this, when speaking Dharma for Bodhisattvas (enlightened beings) and Icchantikas (those who have severed their roots of goodness), the effort used is no different. Therefore, in the current text, it is first said that the Avatamsaka Sutra is like speaking Dharma for Bodhisattvas first, then in Mrigadava (the Deer Park, where the Buddha first turned the Wheel of Dharma) it is like speaking Dharma for Sravakas (those who attain enlightenment by hearing the Buddha's teachings), and after the Vaipulya Sutras (extensive sutras), both the Mahayana (Great Vehicle) and Hinayana (Small Vehicle) are universally benefited, and even the Nirvana Sutra is called equality. Therefore, the Nirvana Sutra says 'the effort is no different.' Although the sutra text lists various triple analogies, the meaning of the analogies is no different, it is just a repeated listing. The sunlight has no selfishness, it shines on high places first, and then shines on flat ground, it is not that it does not shine on high places, it is spoken from the perspective of what comes later, so it is called flat ground. Nirvana is also like this, the Buddha's wisdom has no bias, it first benefits those of great capacity, and then benefits Icchantikas, it is spoken from the perspective of both what comes before and what comes after, so it is called equality. In the three analyses, the first question 'Since it uses the five flavors, why are they all called gradual?' asks why, since the five flavors of the teachings have five tastes, why are the three middle tastes all called gradual? The meaning of the answer is that it is only because of gradual entry that there is a middle, and by adding what comes before and after, one obtains five. Starting from 'Moreover, if,' the gradual and sudden (gradual cultivation and sudden enlightenment) are distinguished again using five sentences, and if one speaks of the arising of the five flavors in one period, then the gradual and sudden are consistent, if one distinguishes horizontally within a section, then the gradual and sudden are mutually connected, although it is said that they are mutually connected, each has its own meaning, so it is necessary to distinguish them again using five sentences. The first two sentences can be understood, but there is still omission, and it can be said in this way by relating the Mahayana and Hinayana, if one speaks of the gradual in relation to the distinct teachings of the current teaching, it should be said that the sudden includes the gradual, and the gradual does not hinder the sudden, and it is also to accomplish the five sentences to reveal the five flavors. If it is said that there is suddenness in the gradual, then the lower Vaipulya sentence is the same, so it is omitted and only said to be consistent. The first sentence refers to the Avatamsaka Sutra. The second sentence refers to Mrigadava. The third sentence refers to the Vaipulya Sutras. If the Mahayana is used to refute the Hinayana, specifically as in the 〈Disciples Chapter〉, the three teachings are used to rebuke the Hinayana, and it is based on the aspect of taming and ripening the Hinayana. There is also the use of the perfect teaching to rebuke the biased teaching, as in the 〈Bodhisattva Chapter〉, and there is also the initial entry in gradual cultivation.
小行，如見土復穢得法眼凈，及俗眾室外為說無常，以小對大故云「並陳」。「陳」猶列也。「相資」即般若也。相資之義后更料簡。「若會」等者法華也。初句略出，次句引證。初云「合」者，只是會之別名。次引證中引不合以證合者，如疏云開為合序，無量義既重序前開不久必合。譬如算者下已必除，今時合者，今文更以法華意結。
次「問」下料簡中間般若，可解。答意者，義兼方等，方等則大資于小，般若會中聞加二人，為菩薩說名小資大。亦應云頓資漸，互出無在。
次明不定文三：初結前生后，次「雖」下釋相，三「味味中」下結。初文者，為對秘密須安顯露之言，故知通論顯露俱攝漸頓。今於五味義后，欲別明不定亦是顯露，故初標之以冠不定。相異漸頓，故曰「不然」。
「雖高山頓說」等者，正釋也。又三：初正釋，次「大經」下引證，三「一時」下破古。初文者，此指華嚴不動不離而升而游者，此指頓后漸初不動于頓而施漸化。此中古人多有異釋，有云本釋迦不動而化身昇天；有云法身不動而化用昇天；有云不往而往、往而不往故升故往。近代藏法師四釋：一約處，一處中有一切處，則天宮本來在樹王下，但先未用此天宮處。二者約佛，樹王下佛遍一切處，故樹王佛本在天宮
【現代漢語翻譯】 現代漢語譯本： 小行（對『小行』的解釋略），如見到塵土和污穢后獲得法眼清凈，以及在家俗眾在室外宣說無常，因為以小對大，所以說『並陳』。『陳』的意思是排列。『相資』就是般若（Prajna，智慧）。相資的意義在後面會進一步解釋。『若會』等指的是法華（Lotus Sutra）。第一句是簡略地提出，第二句是引用來證明。前面說『合』，只是『會』的別名。後面引證中引用不合來證明合，就像疏中說的，開是爲了合做序，無量義（無量義經）既然是重新為前面的開做序，不久必定會合。譬如算數的人寫下後必定會除去，現在說合，是現在的文章更用法華的意義來總結。
接下來『問』下面解釋中間的般若，可以理解。回答的意思是，義理兼顧方等（Vaidalya Sutra），方等是大資助小，般若法會中聽到增加二人，為菩薩說法是小資助大。也應該說是頓資助漸，互相出現沒有固定。
接下來闡明不定文有三點：首先總結前面，引出後面，其次『雖』下面解釋相狀，第三『味味中』下面總結。第一點，爲了對應秘密，必須安立顯露的言語，所以知道通論顯露都包含漸頓。現在在五味義之後，想要分別闡明不定也是顯露，所以首先標明它來冠于不定。相異於漸頓，所以說『不然』。
『雖高山頓說』等，是正式的解釋。又分為三點：首先是正式的解釋，其次『大經』下面是引用來證明，第三『一時』下面是破斥古人的說法。第一點，這裡指的是《華嚴經》（Avatamsaka Sutra）中不動不離而上升遊歷的人，這裡指的是頓悟之後漸修的開始，不離開頓悟而施行漸修的教化。這裡古人有很多不同的解釋，有人說是本釋迦（Sakyamuni，釋迦牟尼）不動而化身昇天；有人說是法身不動而化用昇天；有人說是不往而往、往而不往，所以說是升是往。近代藏法師有四種解釋：一是約處所，一處中有一切處所，那麼天宮本來就在樹王下面，只是先前沒有用這個天宮處所。二是約佛，樹王下的佛遍一切處，所以樹王佛本來就在天宮。 English version: Little Practice (a brief explanation of 'Little Practice'), such as seeing dust and filth and then gaining the purity of the Dharma Eye, and laypeople speaking of impermanence outside the room, because small is contrasted with large, it is said 'presented together'. 'Presented' means arranged. 'Mutual assistance' is Prajna (Prajna, wisdom). The meaning of mutual assistance will be further explained later. 'If meeting' etc. refers to the Lotus Sutra (Lotus Sutra). The first sentence is a brief introduction, and the second sentence is a citation for proof. The previous saying of 'union' is just another name for 'meeting'. The subsequent citation uses non-union to prove union, just as the commentary says that opening is to preface the union, and since the Immeasurable Meanings (Immeasurable Meanings Sutra) is re-prefacing the previous opening, it will surely unite soon. For example, a calculator will surely remove what has been written down, and the current saying of union is that the current text further uses the meaning of the Lotus Sutra to conclude.
Next, the explanation of Prajna in the middle under 'Question' can be understood. The meaning of the answer is that the principle encompasses Vaidalya Sutra (Vaidalya Sutra), Vaidalya is a great assistance to the small, and hearing the addition of two people in the Prajna assembly, speaking Dharma for Bodhisattvas is a small assistance to the great. It should also be said that sudden assists gradual, and they appear mutually without being fixed.
Next, clarifying the uncertain text has three points: first, summarizing the previous and introducing the following, second, explaining the characteristics under 'Although', and third, concluding under 'In each flavor'. The first point is that in order to correspond to the secret, it is necessary to establish explicit words, so it is known that the general discussion of the explicit includes both gradual and sudden. Now, after the meaning of the five flavors, wanting to separately clarify that the uncertain is also explicit, so first mark it to crown the uncertain. It differs from gradual and sudden, so it is said 'not so'.
'Although sudden speaking on high mountains' etc., is the formal explanation. It is further divided into three points: first is the formal explanation, second is the citation for proof under 'Great Sutra', and third is refuting the ancient sayings under 'At one time'. The first point is that this refers to the one in the Avatamsaka Sutra (Avatamsaka Sutra) who ascends and travels without moving or leaving, and this refers to the beginning of gradual cultivation after sudden enlightenment, practicing gradual teaching without leaving sudden enlightenment. There are many different interpretations of this by the ancients, some say that the original Sakyamuni (Sakyamuni, 釋迦牟尼) did not move but his manifested body ascended to heaven; some say that the Dharmakaya did not move but its transformative function ascended to heaven; some say that it is ascending and going because it does not go but goes, and goes without going. In modern times, Dharma Master Zang has four explanations: one is about the place, one place has all places, then the heavenly palace was originally under the tree king, but this heavenly palace place was not used before. The second is about the Buddha, the Buddha under the tree king pervades all places, so the tree king Buddha was originally in the heavenly palace.
【English Translation】 English version: Little Practice (a brief explanation of 'Little Practice'), such as seeing dust and filth and then gaining the purity of the Dharma Eye, and laypeople speaking of impermanence outside the room, because small is contrasted with large, it is said 'presented together'. 'Presented' means arranged. 'Mutual assistance' is Prajna (Prajna, wisdom). The meaning of mutual assistance will be further explained later. 'If meeting' etc. refers to the Lotus Sutra (Lotus Sutra). The first sentence is a brief introduction, and the second sentence is a citation for proof. The previous saying of 'union' is just another name for 'meeting'. The subsequent citation uses non-union to prove union, just as the commentary says that opening is to preface the union, and since the Immeasurable Meanings (Immeasurable Meanings Sutra) is re-prefacing the previous opening, it will surely unite soon. For example, a calculator will surely remove what has been written down, and the current saying of union is that the current text further uses the meaning of the Lotus Sutra to conclude.
Next, the explanation of Prajna in the middle under 'Question' can be understood. The meaning of the answer is that the principle encompasses Vaidalya Sutra (Vaidalya Sutra), Vaidalya is a great assistance to the small, and hearing the addition of two people in the Prajna assembly, speaking Dharma for Bodhisattvas is a small assistance to the great. It should also be said that sudden assists gradual, and they appear mutually without being fixed.
Next, clarifying the uncertain text has three points: first, summarizing the previous and introducing the following, second, explaining the characteristics under 'Although', and third, concluding under 'In each flavor'. The first point is that in order to correspond to the secret, it is necessary to establish explicit words, so it is known that the general discussion of the explicit includes both gradual and sudden. Now, after the meaning of the five flavors, wanting to separately clarify that the uncertain is also explicit, so first mark it to crown the uncertain. It differs from gradual and sudden, so it is said 'not so'.
'Although sudden speaking on high mountains' etc., is the formal explanation. It is further divided into three points: first is the formal explanation, second is the citation for proof under 'Great Sutra', and third is refuting the ancient sayings under 'At one time'. The first point is that this refers to the one in the Avatamsaka Sutra (Avatamsaka Sutra) who ascends and travels without moving or leaving, and this refers to the beginning of gradual cultivation after sudden enlightenment, practicing gradual teaching without leaving sudden enlightenment. There are many different interpretations of this by the ancients, some say that the original Sakyamuni (Sakyamuni, 釋迦牟尼) did not move but his manifested body ascended to heaven; some say that the Dharmakaya did not move but its transformative function ascended to heaven; some say that it is ascending and going because it does not go but goes, and goes without going. In modern times, Dharma Master Zang has four explanations: one is about the place, one place has all places, then the heavenly palace was originally under the tree king, but this heavenly palace place was not used before. The second is about the Buddha, the Buddha under the tree king pervades all places, so the tree king Buddha was originally in the heavenly palace.
，先未用彼天宮佛耳。三者約時，樹王下時即天宮時。四者約法界，謂無自性。此未必全爾。前之三義何不論機而但約佛，后約法界何故但云無自性耶？而不云無他乃至無無因耶？無謀而化感應道交，非應而應非感而感，何論時處身土性等耶？雖轉四諦指鹿苑，此指雖施漸化而不起于頓，此二味既然，諸味準此。雖為菩薩指方等般若彼二時中俱有小果，新得舊得如常所明。雖五人證果，不妨八萬諸天獲無生忍，此重指漸初對般若說。前文約法，此中約人，得果不同、證法不定，應引《大論》顯密法輪義釋此中意，故《大論》六十五云「于閻浮提，見第二法輪轉，初轉法輪八萬諸天得無生忍，陳如得初果。今轉法輪無量諸天得無生忍，今轉似初轉。」
問：
初轉少、今轉多，云何以大喻小而言似耶？
答：
諸佛有二種法輪：一者顯、二者密。初轉聲聞見八萬及一人，諸菩薩見無量阿僧祇人得二乘，無量阿僧祇人得無生忍，無量阿僧祇人發無上道心行六波羅蜜，阿僧祇人得初地乃至十地一生補處坐道場，是名為密。故知初見八萬一人屬顯露攝，秘密者如次明之。又《大論》三十一云：「欲得一音遍十方恒沙世界，當學般若。論問：若爾與佛一音何別？答：有限無限。問：若爾何故閻浮提人來
【現代漢語翻譯】 現代漢語譯本： 先前（佛陀）未曾使用彼天宮（Deva-loka）的佛耳（指聽聞佛法）。三者從時間上說，菩提樹下（Bodhi tree）的開悟之時即是天宮之時。四者從法界（Dharmadhatu）的角度說，萬法皆無自性（Svabhava）。但這未必完全如此。前面的三種意義為何不從眾生的根機（Indriya）出發，而只從佛陀的角度說？後面的從法界角度說，為何只說無自性呢？而不說無他性乃至無無因性呢？無須籌劃的教化，是感應道交（Ganying-daojiao），非應而應，非感而感，何須討論時間、地點、身土（Buddha-kshetra）、自性等等呢？雖然（佛陀）在鹿野苑（Mrgadava）轉四諦法輪（Four Noble Truths），但這種『指』（教導）雖然施以漸進的教化，卻並未脫離頓悟的範疇。這兩種味道既然如此，其他的味道也依此類推。雖然為菩薩（Bodhisattva）宣講方等（Vaipulya）和般若（Prajna），但在這兩個時期中都有小乘的果實，新證得和舊證得的果位如常所說。雖然五比丘（Pancavaggiya）證得阿羅漢果（Arhat），不妨礙八萬諸天獲得無生法忍（Anutpattika-dharma-ksanti），這裡再次強調漸教的初始是針對般若而說的。前文是從法的角度來說，這裡是從人的角度來說，得果不同、證法不定，應該引用《大智度論》（Mahaprajnaparamita-sastra）中顯密法輪（Exoteric and Esoteric Dharma Wheel）的意義來解釋此處的含義，所以《大智度論》第六十五卷說：『在閻浮提（Jambudvipa），見到第二次法輪的轉動，初次法輪的轉動有八萬諸天獲得無生法忍，憍陳如（Ajnatakaundinya）證得初果（Srotaapanna）。現在轉法輪有無量諸天獲得無生法忍，現在轉法輪類似於初次轉法輪。』
問： 初次轉法輪證果的人少，現在轉法輪證果的人多，為何用大的來比喻小的，說（現在轉法輪）類似於（初次轉法輪）呢？
答： 諸佛有兩種法輪：一是顯法輪，二是密法輪。初次轉法輪，聲聞（Sravaka）只見到八萬及一人證果，諸菩薩見到無量阿僧祇人證得二乘果位，無量阿僧祇人獲得無生法忍，無量阿僧祇人發起無上菩提心（Anuttara-samyak-sambodhi-citta）修行六波羅蜜（Six Paramitas），阿僧祇人證得初地（Bhumis）乃至十地（Dasabhumika），一生補處（Ekajati-pratibaddha）菩薩坐在道場，這叫做密法輪。所以可知初次（轉法輪）所見的八萬一人屬於顯露的範疇，秘密的（證果者）如上面所說。另外，《大智度論》第三十一卷說：『想要得到一音遍滿十方恒河沙數世界的能力，應當學習般若。』論中問：『如果這樣，與佛陀的一音有什麼區別？』答：『有限和無限的區別。』問：『如果這樣，為何閻浮提的人來
【English Translation】 English version: Previously, (the Buddha) had not used the Buddha-ear (referring to hearing the Dharma) in that Deva-loka (heavenly palace). Thirdly, in terms of time, the time under the Bodhi tree (when enlightenment occurred) is the time of the Deva-loka. Fourthly, in terms of Dharmadhatu (the realm of Dharma), all dharmas are without Svabhava (self-nature). But this is not necessarily entirely so. Why do the first three meanings not start from the Indriya (faculties) of sentient beings, but only from the perspective of the Buddha? Why does the latter, from the perspective of Dharmadhatu, only say no self-nature? Why not say no other-nature, or even no causeless-nature? Transformation without planning is Ganying-daojiao (the interaction of feeling and response), responding without responding, feeling without feeling, why discuss time, place, Buddha-kshetra (Buddha-field), self-nature, etc.? Although (the Buddha) turned the Four Noble Truths (Aryasatya) in Mrgadava (Deer Park), this 'pointing' (teaching), although applied with gradual transformation, did not depart from the scope of sudden enlightenment. Since these two flavors are like this, other flavors can be inferred by analogy. Although Vaipulya (extensive) and Prajna (wisdom) are preached to Bodhisattvas, there are small vehicle fruits in both of these periods, and the newly attained and old attained fruits are as commonly stated. Although the Pancavaggiya (five ascetics) attained Arhatship, it does not prevent eighty thousand devas from obtaining Anutpattika-dharma-ksanti (the patience with the unborn dharmas), which again emphasizes that the initial gradual teaching is directed towards Prajna. The previous text is from the perspective of Dharma, and this is from the perspective of people. The attainment of fruits is different, and the proof of Dharma is uncertain. The meaning of Exoteric and Esoteric Dharma Wheel in the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Sutra) should be cited to explain the meaning here, so the sixty-fifth volume of the Mahaprajnaparamita-sastra says: 'In Jambudvipa, seeing the second turning of the Dharma wheel, in the first turning of the Dharma wheel, eighty thousand devas obtained Anutpattika-dharma-ksanti, and Ajnatakaundinya attained the first fruit (Srotaapanna). Now, turning the Dharma wheel, countless devas obtain Anutpattika-dharma-ksanti, and the current turning of the Dharma wheel is similar to the first turning of the Dharma wheel.'
Question: The first turning of the Dharma wheel had fewer people attaining the fruit, and the current turning of the Dharma wheel has more people attaining the fruit. Why use the large to compare to the small, saying that (the current turning of the Dharma wheel) is similar to (the first turning of the Dharma wheel)?
Answer: The Buddhas have two kinds of Dharma wheels: one is the exoteric Dharma wheel, and the other is the esoteric Dharma wheel. In the first turning of the Dharma wheel, the Sravaka (hearers) only saw eighty thousand and one people attain the fruit. The Bodhisattvas saw countless Asamkhya people attain the fruits of the two vehicles, countless Asamkhya people obtain Anutpattika-dharma-ksanti, countless Asamkhya people generate Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment) and practice the Six Paramitas, and Asamkhya people attain the first Bhumis (ground) up to the Dasabhumika (ten grounds), and the Ekajati-pratibaddha (one lifetime away) Bodhisattva sits in the Bodhimanda (place of enlightenment), this is called the esoteric Dharma wheel. Therefore, it can be known that the eighty thousand and one people seen in the first (turning of the Dharma wheel) belong to the category of exoteric, and the secret (fruit attainers) are as mentioned above. In addition, the thirty-first volume of the Mahaprajnaparamita-sastra says: 'If you want to obtain the ability to fill the ten directions and Ganges-sand worlds with one sound, you should study Prajna.' The treatise asks: 'If so, what is the difference between this and the Buddha's one sound?' The answer is: 'The difference between limited and unlimited.' The question is: 'If so, why do the people of Jambudvipa come
佛邊聽法？答：佛有二種音聲，一者密，如向所說；二者不密，須來佛邊。」此據別說。約體而論二義俱時，故今文中相即而說。
次引大經證中雲「或時說深、或時說淺等名不定」者，以由彼此互相知故。若秘密者，即如下文互不相知，是故名密。不定與秘並皆不出同聽異聞，故名為即。今亦淺深同席，故著「或」言。「應問」謂開其問端，「應遮」謂置其所問，亦開置同席故成不定。
三示相破古中，先示相，次破古。示相中雲「一時」等者，從廣之狹。「時」謂五味之一，亦是一部一會，「說」謂一句一言，「念」謂一剎那頃，具如前文不定教相，此顯如來不共之力。
問：
此與方等恐畏歡喜等，為有何別？
答：
不定遍前四味，若直語方等，但彈斥而已。既以身土令物殊途，正當不定；般若亦然，思之可見。
次破古中雲「不同舊義專判一部」者，如第十卷判教中雲「南北通用漸頓不定」，不定者即指《勝鬘》及《金光明》，故今家判義，味味之中皆有不定，故不同舊專指二經。言「味味」者，乳中則約圓別相對以辨不定；酪中教門雖無二別，乃與八萬對辨不定；生熟二蘇三四對辨其意可見。次「此乃」下秘密，為四：初結前生后，次「如來」下略嘆，三「
【現代漢語翻譯】 現代漢語譯本：佛陀是否需要到佛陀身邊聽法？回答：佛陀有兩種音聲，一種是秘密的，就像前面所說的；另一種是不秘密的，需要到佛陀身邊才能聽到。』這是從個別的角度來說的。如果從本體的角度來說，兩種意義是同時存在的，所以本文中說是相即的。 接下來引用《大般涅槃經》中的話來證明，經中說『有時說深奧的道理，有時說淺顯的道理等，名稱是不定的』，這是因為彼此互相瞭解的緣故。如果是秘密的，就像下文所說的互相不瞭解，所以稱為『密』。『不定』和『秘密』都離不開同聽異聞，所以稱為『即』。現在深淺的道理在同一個場合宣講，所以用『或』字。『應問』是指開啟提問的開端，『應遮』是指擱置所提的問題，也是開啟和擱置在同一個場合，所以形成『不定』。 第三部分是揭示破斥舊說的相狀，先揭示相狀，再破斥舊說。揭示相狀中說『一時』等，是從廣義到狹義。『時』是指五味（乳、酪、生酥、熟酥、醍醐）中的一種，也是指一部經或一次法會，『說』是指一句或一句話，『念』是指一個剎那的瞬間，都像前面所說的不定教的相狀，這顯示瞭如來不共的力量。 問：這與《方等經》中的恐懼和歡喜等情況有什麼區別？ 答：『不定』遍及前面的四味（乳、酪、生酥、熟酥），如果直截了當地說《方等經》，只是彈劾和斥責而已。既然用佛的身土使眾生走上不同的道路，這正是『不定』的含義；《般若經》也是如此，仔細思考就可以明白。 接下來破斥舊說，說『不同於舊的觀點，專門判定為一部經』，就像第十卷判定教義中說『南北方都通用漸教、頓教和不定教』，『不定』指的是《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）和《金光明經》（Suvarṇaprabhāsa Sūtra），所以現在的判教觀點是，每一種味道中都有『不定』，所以不同於舊的觀點，專門指這兩部經。說到『味味』，在乳味中，就用圓教和別教相對比來辨別『不定』；在酪味中，雖然教門沒有兩種區別，但是與八萬四千法門相對比來辨別『不定』；在生酥和熟酥中，用三教和四教相對比來辨別，其中的含義是可以理解的。接下來『此乃』以下是秘密，分為四個部分：首先總結前面，引出後面；其次『如來』以下是簡略地讚歎；第三……
【English Translation】 English version: Should a Buddha listen to the Dharma (law, teachings) at the side of another Buddha? Answer: 『Buddhas have two kinds of voices. The first is secret, as described earlier; the second is not secret, and requires coming to the side of the Buddha.』 This is according to a separate explanation. Considering the essence, the two meanings exist simultaneously, so the text now speaks of them as being identical. Next, it cites the Great Nirvana Sutra (Mahāparinirvāṇa Sūtra) to prove this, saying, 『Sometimes speaking of profound [teachings], sometimes speaking of shallow [teachings], etc., the names are not fixed,』 because they know each other mutually. If it is secret, it is like the mutual unknowing mentioned below, hence it is called 『secret.』 『Unfixed』 and 『secret』 both do not go beyond hearing the same [teaching] with different understandings, hence it is called 『identical.』 Now, profound and shallow [teachings] are in the same assembly, so the word 『sometimes』 is used. 『Should ask』 means opening the beginning of questioning, 『should stop』 means setting aside the question, also opening and setting aside in the same assembly, thus forming 『unfixed.』 The third part shows the characteristics of refuting the old [interpretations], first showing the characteristics, then refuting the old [interpretations]. Showing the characteristics says 『at one time』 etc., from broad to narrow. 『Time』 refers to one of the five flavors (milk, curd, raw butter, cooked butter, ghee), and also refers to one sutra or one assembly. 『Speaking』 refers to one sentence or one word. 『Thought』 refers to a moment of an instant, all like the characteristics of the unfixed teaching mentioned earlier. This shows the non-common power of the Tathagata (Tathāgata). Question: What is the difference between this and the fear and joy etc. in the Vaipulya Sutra (Vaipulya Sūtra)? Answer: 『Unfixed』 pervades the previous four flavors (milk, curd, raw butter, cooked butter). If directly speaking of the Vaipulya Sutra, it is only rebuke and criticism. Since using the Buddha's body and land to lead beings on different paths, this is precisely the meaning of 『unfixed』; the Prajna Sutra (Prajñā Sūtra) is also like this, it can be seen by thinking about it. Next, refuting the old [interpretations] says 『different from the old meaning of exclusively judging one sutra,』 like in the tenth volume's judgment of teachings, saying 『the gradual, sudden, and unfixed teachings are commonly used in the North and South,』 『unfixed』 refers to the Śrīmālādevī Siṃhanāda Sūtra and the Suvarṇaprabhāsa Sūtra. So the current view of judging the teachings is that in each flavor there is 『unfixed,』 so it is different from the old view of exclusively referring to these two sutras. Speaking of 『flavor by flavor,』 in the milk flavor, the unfixed is distinguished by comparing the perfect and specific teachings; in the curd flavor, although there are no two differences in the teachings, the unfixed is distinguished by comparing it with the eighty-four thousand Dharma gates; in the raw and cooked butter, the meaning can be seen by comparing the three and four teachings. Next, 『this is』 below is secret, divided into four parts: first, summarizing the previous and introducing the following; second, 『Tathagata』 below is a brief praise; third...
此座」下釋相，四「雖復」下結嘆。初文可見。
次略嘆中雲「若智若機」等者，智謂大聖權謀，機謂不同次第，不擇時處，身口意密隨何四門無礙自在，適時稱會皆無虛設。
三正釋相中且寄三法以出其相。何者？以此三法對秘密故，則化儀四教文義整足，任運攝得三藏等四。于中復二：先約三說相對，次約說默相對。初三說中二：先約十方相對，次「或為」下於一方中多人相對，一方既爾十方亦然。二文各先正釋，次「各各」下結。次約說默相對中，亦應具有十方及人二義不同，無人相對者文略。而言「俱默俱說」者，理合如之。前三法相對，準此亦應云俱頓、俱漸、俱不定，文無者亦略。既云俱默俱說互不相知名之為密，何妨俱頓互不相知？「各各」下亦結也。云「互不相知」者，前文但云於此于彼者亦應互說，舉一以例，驗知不定與秘密，但有互知與互不知以辨兩異。此中顯露亦義通餘七，以秘不出此七故也。故前文云顯露漸頓及顯露不定，故七並是顯露意也。
若爾，何妨法華亦與諸教十方一席互為顯秘，而云法華是顯非秘密耶？
答：
十方容有一席定無。言容有者，何妨余方未宜開權廢近等說，則彼不知此。若此間法華席中初發心者及人天被開，豈可盡知十方世界開與
【現代漢語翻譯】 現代漢語譯本： 『此座』之後是解釋相，『雖復』之後是總結讚歎。最初的文段可以參照。
其次，在略微讚歎中提到的『若智若機』等，『智』指的是大聖的權宜之計，『機』指的是不拘泥於次第，不選擇時間和地點，身口意三密隨著任何四門都能無礙自在地運用，適時應機，沒有虛設。
第三，在正式解釋相中，暫且藉助三法來闡釋其相。為什麼呢？因為用這三法來對應秘密，那麼化儀四教的文義就完整充足，自然而然地涵蓋了三藏等四教。其中又分為兩部分：先是就三說（頓、漸、不定）相對而言，然後是『或為』之後，在一方之中多人相對而言，一方既然如此，十方也是一樣。兩段文字各自先進行正式的解釋，然後是『各各』之後進行總結。其次，在就說和默相對而言的部分，也應該具有十方和人兩種含義的不同，沒有人相對的情況是因為文略而省略了。而說『俱默俱說』，道理上應該如此。前面的三法相對，按照這個道理也應該說俱頓、俱漸、俱不定，文中沒有提到也是因為省略了。既然說俱默俱說，互相不相知，稱之為秘密，那麼為什麼妨礙俱頓而互相不相知呢？『各各』之後也是總結。說『互不相知』，前面的文字只是說在此處和彼處，也應該互相宣說，舉一例來驗證，就知道不定和秘密，只是通過互相知道和互相不知道來區分兩者的不同。這裡所說的顯露也義通其餘七種，因為秘密不會超出這七種。所以前面的文字說顯露漸頓以及顯露不定，所以七種都是顯露的意思。
如果這樣，為什麼妨礙《法華經》（Saddharma Puṇḍarīka Sūtra）也與諸教（各種不同的佛教教義）在十方世界的一個席位上互相成為顯露和秘密，卻說《法華經》是顯露而不是秘密呢？
回答：
十方世界容許有一個席位是確定的，沒有。說容許有，是因為不妨礙其他地方不適宜開權顯實、廢除近期的說法等等，那麼他們就不知道這裡的情況。如果此間《法華經》的席位中，初發心的人以及人天被開悟，怎麼可能完全知道十方世界開悟的情況呢？
【English Translation】 English version: 『This seat』 below explains the characteristics, and 『although again』 below concludes with praise. The initial text is visible.
Next, in the brief praise, when it says 『if wisdom, if opportunity』 and so on, 『wisdom』 refers to the expedient means of the Great Sage (Mahā-saṃgha), and 『opportunity』 refers to not being bound by sequence, not choosing time or place, the body, speech, and mind secrets (trikaya) freely and unhindered through any of the four gates (catvāri-dvārāṇi), appropriately meeting the occasion without any being in vain.
Third, in the formal explanation of the characteristics, we temporarily borrow the three dharmas (tri-dharma) to express their characteristics. Why? Because using these three dharmas to correspond to secrecy, then the meaning of the four teachings of transformation rituals (catasro-dharmacakra-pravartanā) is complete and sufficient, naturally encompassing the three pitakas (tripiṭaka) and the four teachings. Among them, there are two parts: first, speaking relatively about the three teachings (gradual, sudden, and indefinite), and then, after 『or for』, speaking relatively about many people in one direction; since one direction is like this, so are the ten directions (daśa-diśa). Each of the two texts first gives a formal explanation, and then concludes after 『each』. Next, in the part speaking relatively about speaking and silence, there should also be the difference between the two meanings of the ten directions and people; the situation of no people being relative is omitted due to brevity. And saying 『both silent and both speaking』, the principle should be like this. The previous three dharmas are relative, according to this principle, it should also be said both sudden, both gradual, and both indefinite; the text not mentioning it is also omitted. Since it is said both silent and both speaking, not knowing each other, it is called secret, then why hinder both sudden and not knowing each other? 『Each』 below is also a conclusion. Saying 『not knowing each other』, the previous text only said here and there, it should also be said to each other, taking one example to verify, and then knowing that indefinite and secret are only distinguished by knowing each other and not knowing each other. The revelation mentioned here also has the meaning of the other seven, because the secret does not go beyond these seven. Therefore, the previous text said revealed gradual, sudden, and revealed indefinite, so all seven are the meaning of revelation.
If so, why hinder the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) from also mutually becoming revealed and secret with the various teachings (various Buddhist doctrines) in one seat in the ten directions, but say that the Lotus Sutra is revealed and not secret?
Answer:
The ten directions allow for one seat to be definite, not having. Saying allowing for, is because it does not hinder other places from not being suitable to open provisional and reveal the real, abolish recent teachings, etc., then they do not know the situation here. If in this Lotus Sutra seat, the people who initially aspire to enlightenment and the humans and devas (deva) are enlightened, how can they fully know the enlightenment situation in the ten directions?
不開？然已聞法華本門施化非適一世，縱不現見亦可比知開不開相，義當於知。況同居分身寂光地涌，睹已咸信一道無偏，不同華嚴云是眷屬大集亦無分身之言，般若但云問者加說名字咸同，故知此經與余經異。顯密意別，思之可知。
四「雖復」下結嘆，中三：初舉廣以嘆，次「但可」下許證附理故可知、言說依事故莫辨，故知證一照極略得大猷，言不累施卒何可具？「雖復」下覽言說，以從意故意不出漸等。
次明今經為二：初總明教顯勝，次明約跡顯勝。初文云「今法華是顯露」等者，對非秘密，故云顯露。于顯露七中，通奪而言之，並非七也。別與而言之，但非前六。何者？七中雖有圓教，以兼帶故是故不同，此約部說也。彼七中圓與法華圓，其體不別故但簡六，此約教說也。次言「是漸頓非漸漸」者，具如前判。今《法華經》是漸后之頓，謂開漸顯頓，故云漸頓，非法華前漸中之漸。何者？前判生熟二蘇同名為漸，此二經中亦有圓頓；今法華圓與彼二經圓頓不殊，但不同彼方等中三、般若中二，此之二三名漸中漸，法華異彼，故云「非漸漸」耳。人不見之，便謂法華為漸頓，華嚴為頓頓，恐未可也。「是合」等者，是開權之圓，故云「是合」，不同諸部中圓，故云「非不合」，合者只是會之別
名，此即已當約藏等四以簡權實，故不復云是圓非三。既知非是法華之前顯露已竟，則了法華俱非七教，此即對於八教簡也。「如此」下顯跡，可知。
次約化道中二：初正辨異，次指教誠證。初文為五：初重舉余經以對辨。次「此經」下正明今經意，且指跡中大通為首，雖寄漸及不定，不以余教為種，故云「巧為」。結緣已後退大迷初，故復更於七教之中下調停種，復云「巧為」。所以中間得受七教長養調伏，因調而熟名為調熟，調實未熟因中說果是故云也。「又以」下明今世復以七教調伏令至法華得度，故云「度脫」也。「並脫」等者，約多人說，于彼是種、於此是熟，互說可知，是故云「並」及「番番不息」，此即結初及以中間今日等相，故更引涌出，助顯跡文，故云「大勢威猛」等也。此〈涌出品〉中三世益物之文，大勢威猛即未來，師子奮迅即現在，自在神通即過去，此中略舉未來一文而總通三世，故世時念，世時念皆有種等三相故也。次指「信解」者，即〈信解〉中雲「又以他日于牕牖中」，即指法身地鑒機久矣。故此一語即兼三世益物之相。又信解具領一代五味，則知三世五味並然，義須兼于述成之文，以述成中先直述所解，次明領所不及，則十法界七方便等皆得五味之益，即其意也。余教無此
【現代漢語翻譯】 現代漢語譯本： 名，這已經相當於用藏、通、別、圓四教來區分權教和實教了，所以不再說這是圓教而非三教。既然知道不是在《法華經》之前已經顯露完畢的，那麼就瞭解《法華經》不屬於七教中的任何一個，這是對於八教的區分。「如此」以下是顯示佛的應化事蹟，可以理解。 其次，從教化眾生的過程來看，分為兩部分：首先是正面辨別差異，其次是指明教義的真實依據。第一部分分為五點：首先是再次舉出其他經典來對比辨別。其次，「此經」以下是正面說明《法華經》的意義，並且指出應化事蹟中以大通智勝佛為首，雖然寄託于漸教和不定教，但不以其他教法為種子，所以說是「巧妙地」。結緣之後，退回大乘，迷惑于最初的階段，所以又在七教之中進行調和，播下種子，又說是「巧妙地」。因此，中間能夠接受七教的滋養和調伏，因為調伏而成熟，稱為調熟，實際上還沒有成熟，但在因地中說果地的事情，所以這樣說。「又以」以下是說明今世再次用七教調伏，使他們到達《法華經》而得到度化，所以說是「度脫」。「並脫」等，是從多數人來說的，對於他們來說，在彼時是播下種子，在此世是使其成熟，互相說明就可以理解了，所以說是「並」以及「番番不息」，這指的是結緣之初以及中間今日等等情況，所以再次引用涌出品，幫助顯示應化事蹟，所以說是「大勢威猛」等。《涌出品》中利益三世眾生的文字，「大勢威猛」指的是未來，「師子奮迅」指的是現在，「自在神通」指的是過去，這裡省略地舉出未來的一段文字而總括三世，所以世時念，世時念都有種子等等三相。其次，指出「信解」的，就是《信解品》中說的「又以他日于牕牖中」，指的是法身佛在法身地觀察眾生的根機已經很久了。所以這一句話就兼顧了利益三世眾生的各個方面。又，信解品全部領會了一代時教的五味，那麼就知道三世的五味也是如此，必須兼顧到述成品的文字，因為述成品中先直接敘述所理解的，其次說明領會不到的地方，那麼十法界、七方便等等都得到五味的利益，就是這個意思。其他教法沒有這些。
【English Translation】 English version: 'Name', this is already equivalent to using the four teachings of Tripitaka (藏), Common (通), Separate (別), and Perfect (圓) to distinguish between provisional and real teachings, so it is no longer said that this is the Perfect teaching and not the three teachings. Since it is known that it was not completely revealed before the Lotus Sutra, then it is understood that the Lotus Sutra does not belong to any of the seven teachings, this is a distinction regarding the eight teachings. 'Such' below reveals the traces of the Buddha's manifestation, which can be understood. Secondly, from the perspective of the process of teaching and transforming sentient beings, it is divided into two parts: first, to distinguish the differences directly, and second, to point out the true basis of the teachings. The first part is divided into five points: first, to cite other scriptures again for comparison and distinction. Secondly, 'This Sutra' below is to explain the meaning of the Lotus Sutra directly, and to point out that the Great Universal Wisdom Excellence Buddha (大通智勝佛) is the leader in the traces of manifestation, although it is entrusted to the gradual and indefinite teachings, it does not take other teachings as seeds, so it is said to be 'skillfully'. After forming a connection, retreating to the Great Vehicle, and being confused at the initial stage, so again, among the seven teachings, reconciliation is carried out and seeds are sown, and it is again said to be 'skillfully'. Therefore, in the middle, they can receive the nourishment and taming of the seven teachings, and because of taming, they mature, which is called taming and ripening, but in reality, they are not yet mature, but the affairs of the fruit land are spoken of in the cause land, so it is said in this way. 'Also with' below explains that in this life, they are again tamed with the seven teachings, so that they reach the Lotus Sutra and are liberated, so it is said to be 'liberation'. 'And liberation' etc., is from the perspective of the majority of people, for them, sowing seeds at that time, and ripening them in this life, can be understood by mutual explanation, so it is said to be 'and' and 'again and again without ceasing', this refers to the initial connection and the middle today and so on, so the Chapter of Emerging from the Earth (涌出品) is cited again to help reveal the traces of manifestation, so it is said to be 'great power and might' etc. The text in the Chapter of Emerging from the Earth (涌出品) that benefits sentient beings in the three worlds, 'great power and might' refers to the future, 'lion's swiftness' refers to the present, 'unrestrained supernatural powers' refers to the past, here, one passage from the future is omitted and the three worlds are summarized, so the world-time thought, the world-time thought, all have the three aspects of seeds and so on. Secondly, pointing out 'Faith and Understanding' (信解), that is, in the Chapter of Faith and Understanding (信解品), it says 'Also on another day, in the window', which refers to the Dharma-body Buddha observing the roots of sentient beings in the Dharma-body ground for a long time. So this one sentence encompasses all aspects of benefiting sentient beings in the three worlds. Also, the Chapter of Faith and Understanding (信解品) fully comprehends the five flavors of the teachings of a lifetime, then it is known that the five flavors of the three worlds are also like this, it is necessary to include the text of the Chapter of Parable (述成品), because in the Chapter of Parable (述成品), first, what is understood is directly narrated, and secondly, what is not understood is explained, then the ten Dharma realms, the seven expedient means, etc., all receive the benefits of the five flavors, that is the meaning. Other teachings do not have these.
，故不同之。次「又眾經」下本門，為五：初正明本地長遠，次「補處」下舉不知之人以顯長遠，三「經云」下引壽量證因聞方知，四「慇勤」下引跡門嘆意以證長遠難聞，五「當知」下結。初文又二：初正明，次「眾經尚不」下泛引眾經況出遠相。初又二：初師，次弟子。初師中二：先引昔經，以自證為實、化他為權。次「今經」下明今經一體權實久久已滿，跡中三千界墨點尚已為久，今本中五百億塵界故云「久久」。又一節已久，況節節相望，故云「久久」。次「諸經」下弟子中亦先引昔二乘猶住小果，故云不入，豈能化他？故不施權。
次明今經，如滿愿等先已入實，說法第一故先解行權。次況中亦先舉昔，不說道樹之前一節兩節，故云「近近」。爾前一節兩節望今尚近，況無中間遠中之近？故云「近近」。次況出今經，言「遠遠」者，只是久久。又言異者，約時長短為久近，約所行處為遠近，成已化跡為所行處，俱有二意，故互說之。次不知之人中雲「補處數世界不知」者，如〈壽量〉中五百億那由他阿僧祇三千大千世界盡抹為塵，復過爾所世界乃下一塵，塵數已多，況下塵不下塵界寧當可數？下塵不下塵界尚不可知，況界中塵寧當可數？況如塵數，以一塵為一劫，佛成道來複過是數億阿僧祇，未發跡
【現代漢語翻譯】 現代漢語譯本：所以（佛的壽命長短）才會有不同。接下來，在『又眾經』之後是本門，分為五部分：首先，直接闡明本地的久遠；其次，在『補處』之後，舉出不知情的人來彰顯（佛壽）的久遠；第三，在『經云』之後，引用《壽量品》來證明，因為聽聞（佛壽之長）才能知道（佛的真實）；第四，在『慇勤』之後，引用跡門（的說法）來讚歎（佛）的用意，以此證明（佛壽）的久遠難以聽聞；第五，在『當知』之後作總結。第一部分又分為兩部分：首先是直接闡明，其次，在『眾經尚不』之後，泛泛地引用眾多經典來比況（佛壽）的遙遠。第一部分又分為兩部分：首先是佛（的說法），其次是弟子（的說法）。在佛的說法中又分為兩部分：先引用過去的經典，用來自證為真實，化他為權宜之計。其次，在『今經』之後，說明現在的《法華經》權實一體，（佛壽）久遠已經圓滿，在跡門中，三千大千世界的墨點尚且已經是很久遠的事情了，現在本門中是五百億塵點劫，所以說『久久』。又，一小節已經很久遠了，更何況一節一節地相望，所以說『久久』。接下來，在『諸經』之後，在弟子的說法中，也是先引用過去的經典，二乘人還停留在小果，所以說不入（實），怎麼能化他呢？所以不施行權宜之計。 接下來說明現在的《法華經》，像滿愿等（菩薩）已經先進入了真實，說法第一，所以先解說行權。其次，比況中也是先舉出過去（的經典），不說道樹之前的一節兩節（的事情），所以說『近近』。爾前的一節兩節，相對於現在來說還是近的，更何況沒有中間（間隔）的遙遠中的近？所以說『近近』。其次，比況出現在的《法華經》，說『遠遠』，只是（相當於）久久。又說不同，是根據時間長短來說久近，根據所行之處來說遠近，成就已化之跡作為所行之處，都有兩種意思，所以互相說明。接下來，在不知情的人中說『補處數世界不知』，就像《壽量品》中，五百億那由他阿僧祇三千大千世界全部磨成微塵，再經過像那樣多的世界才落下一粒微塵，微塵的數量已經很多了，更何況落下微塵和不落下微塵的世界怎麼能夠數得清？落下微塵和不落下微塵的世界尚且不能知道，更何況世界中的微塵怎麼能夠數得清？更何況像微塵的數量，以一粒微塵為一劫，佛成道以來又超過了這樣的億阿僧祇，還沒有顯發（真實的）跡象。
【English Translation】 English version: Therefore, there are differences (in the length of the Buddha's life). Next, after 'Moreover, various sutras' is the Original Teaching (本門, běn mén), which is divided into five parts: First, directly clarifying the remoteness of the Original Ground (本地, běn dì); second, after 'Successor', citing those who do not know to highlight the remoteness (of the Buddha's life); third, after 'The sutra says', quoting the Chapter on the Duration of Life (壽量品, Shòu liàng pǐn) to prove that only by hearing (of the Buddha's long life) can one know (the truth of the Buddha); fourth, after 'Earnestly', quoting the Traces Teaching (跡門, jì mén) to praise (the Buddha's) intention, thereby proving that (the Buddha's life) is remote and difficult to hear; fifth, after 'It should be known', making a conclusion. The first part is further divided into two parts: first, direct clarification; second, after 'Various sutras still do not', broadly citing numerous sutras to compare the remoteness (of the Buddha's life). The first part is further divided into two parts: first, the Buddha's (teaching); second, the disciples' (teaching). In the Buddha's teaching, there are two parts: first, quoting past sutras to prove oneself as real and transforming others as expedient. Second, after 'This sutra', explaining that the present Lotus Sutra (法華經, Fǎ huá jīng) is an integrated whole of expedient and real, (the Buddha's life) has long been fulfilled, in the Traces Teaching, the ink dots of the three thousand great chiliocosms (三千大千世界, sān qiān dà qiān shì jiè) are already very long ago, now in the Original Teaching, it is five hundred billion dust-mote kalpas, hence the saying 'long, long ago'. Moreover, one section is already very long ago, let alone sections looking forward to each other, hence the saying 'long, long ago'. Next, after 'Various sutras', in the disciples' teaching, past sutras are also cited first, the Two Vehicles (二乘, èr shèng) still remain in the small fruit, so it is said that they do not enter (the real), how can they transform others? Therefore, expedient means are not employed. Next, explaining the present Lotus Sutra, like the Full Wish (滿愿, Mǎn yuàn) and other (Bodhisattvas) have already entered the real first, the first in teaching, so first explain the expedient practice. Second, in the comparison, past (sutras) are also cited first, not speaking of one or two sections before the Bodhi tree (道樹, Dào shù), so it is said 'near, near'. One or two sections before that are still near compared to now, let alone the nearness in the remoteness without an intermediate (interval)? Therefore, it is said 'near, near'. Second, comparing the present Lotus Sutra, saying 'far, far', is just (equivalent to) long, long ago. Also saying different, is based on the length of time to say long and near, based on the place of practice to say far and near, accomplishing the traces of already transformed as the place of practice, both have two meanings, so they explain each other. Next, in those who do not know, saying 'Successor counts worlds and does not know', just like in the Chapter on the Duration of Life, five hundred billion nayutas asankhyeyas (那由他阿僧祇, Nàyóutā āsēngqí) three thousand great chiliocosms are all ground into dust motes, and then after passing through as many worlds as that, a dust mote falls, the number of dust motes is already very large, let alone how can the worlds where dust motes fall and do not fall be counted clearly? The worlds where dust motes fall and do not fall cannot be known, let alone how can the dust motes in the worlds be counted clearly? Let alone like the number of dust motes, taking one dust mote as one kalpa, since the Buddha's enlightenment, it has exceeded such billions of asankhyeyas, and the (real) traces have not yet been revealed.
來彌勒不知，雖發跡竟補處智力不知界數，況知塵耶？所以開跡顯本皆入初住，故云作佛。本門發跡于果不疑，故皆發願求此實果，故云「愿我于未來說壽亦如是」。
三引證者，近以跡門尚得為昔，況伽耶已前？已被開者自是一邊，若據未曾開會者，自退大已來小起已后，皆名為昔。
四引跡門嘆者，〈方便品〉初雖近嘆五佛權實，意實密嘆師弟長遠。
五「當知」下結一向異。七番共解中初標五章竟。
次第二引教證五章者，又為二：初引二文通證五章，次引〈藥王〉別證教相。初文又二：初正引二文，次「所以」下明引二文意。初文二：先明〈序品〉，次明〈神力〉。初文自為四：初證名中二：初證正名，次「何但」下略引同。初文者，彌勒初以伏疑潛難，文殊因以潛釋伏疑。難云：四眾忻仰瞻仁及我，世尊何故放斯光明？文殊釋云我見等也。次引同中言「何但」者，何但如文殊引二萬燈明同爾，大通及五佛其名咸同。
問：
大通名同，在文可見，五佛章中未聞其同。
答：
釋迦既名法華，余之四佛並云「亦以」，故知同也。況妙法只權實一體，四佛皆云「為令眾生得一切種智及開示悟入佛之知見」，故下釋云「開示悟入即其文也」，名同義同其意在此
【現代漢語翻譯】 現代漢語譯本 彌勒（Maitreya，未來佛）不瞭解，即使從跡門（跡門，指《法華經》的前半部分，揭示佛陀為應化身）顯現，最終補處（補處，指候補佛位）的智力也無法知曉其界限和數量，更何況是瞭解微塵呢？所以，開跡顯本（開跡顯本，揭示佛陀的真實身份和久遠歷史）都歸入初住（初住，菩薩修行階位），所以說『作佛』。從本門（本門，指《法華經》的後半部分，揭示佛陀的真實身份）發跡于果位，對此沒有懷疑，所以都發愿求得這真實的果位，所以說『愿我于未來說壽亦如是』。
第三，引用證據，近的來說，從跡門尚且可以認為是過去的事情，更何況是伽耶（Gaya，佛陀成道的地方）之前的事情呢？已經被開顯的部分自然是一方面，如果根據未曾開顯的部分來說，自從退大以來，從小乘開始之後，都可以稱為過去的事情。
第四，引用跡門的讚歎，〈方便品〉（Upaya-kausalya，方便品，《法華經》的第二品）開始雖然只是讚歎五佛（五佛，指過去五佛）的權巧和真實，但實際上是秘密地讚歎師父和弟子之間的長遠關係。
第五，『當知』（應當知道）以下總結了一向的差異。七番共解（七番共解，《法華經》的一種註釋方法）中，首先標明了五章的綱要。
其次，第二，引用教證的五章，又分為兩部分：首先引用兩段經文來共同證明五章，其次引用〈藥王品〉（Bhaisajyaraja，藥王品，《法華經》的一品）來分別證明教相。第一部分又分為兩部分：首先正式引用兩段經文，其次在『所以』（所以）以下說明引用兩段經文的用意。第一部分分為四個部分：首先說明〈序品〉（Nidana，序品，《法華經》的第一品），其次說明〈神力品〉（Samarthabaladhana，如來神力品，《法華經》的一品）。第一部分自身又分為四個部分：首先證明名稱中的兩個方面：首先證明正名，其次在『何但』（不僅僅）以下簡略地引用相同之處。第一部分是，彌勒（Maitreya）最初用伏疑（伏疑，隱藏的疑問）來潛藏疑問，文殊（Manjusri，文殊菩薩）因此用潛釋（潛釋，隱藏的解釋）來解釋隱藏的疑問。疑問是：四眾（四眾，比丘、比丘尼、優婆塞、優婆夷）欣喜仰慕地瞻仰您和我，世尊（世尊，佛陀的尊稱）為什麼放出這樣的光明？文殊（Manjusri）解釋說，我看見等等。其次，在引用相同之處時說『何但』（不僅僅）是，不僅僅像文殊（Manjusri）引用二萬燈明（二萬燈明，過去佛名）相同，大通（Mahabhijna，佛名）和五佛（五佛）的名字也相同。
問：
大通（Mahabhijna）的名字相同，在經文中可以見到，五佛（五佛）的章節中沒有聽說過相同。
答：
釋迦（Sakyamuni，釋迦牟尼佛）既然名為法華（Saddharma-pundarika，妙法蓮華經），其餘的四佛（四佛）都說『亦以』（也用），所以知道是相同的。況且妙法（Saddharma，妙法）只是權實一體（權實一體，權巧方便和真實智慧的統一），四佛（四佛）都說『為令眾生得一切種智及開示悟入佛之知見』（爲了讓眾生獲得一切種智，並且開示悟入佛的知見），所以下面解釋說『開示悟入即其文也』（開示悟入就是經文的內容），名字相同，意義也相同，其用意就在這裡。
【English Translation】 English version Maitreya (Maitreya, the future Buddha) does not understand; even though he originates from the trace gate (跡門, the first half of the Lotus Sutra, revealing the Buddha as an incarnation), his intellect, even as a successor (補處, a Buddha-in-waiting), cannot fathom its boundaries and numbers, let alone understand dust? Therefore, the opening of the trace and the revealing of the origin (開跡顯本, revealing the Buddha's true identity and long history) both enter the initial stage of abiding (初住, a stage of Bodhisattva practice), hence the saying 'becoming a Buddha.' Originating from the fruit in the origin gate (本門, the second half of the Lotus Sutra, revealing the Buddha's true identity), there is no doubt about this, so all vow to seek this real fruit, hence the saying 'May my lifespan in the future be like this as well.'
Third, citing evidence, in recent terms, even the trace gate can be considered a past event, let alone what happened before Gaya (Gaya, the place where the Buddha attained enlightenment)? What has already been revealed is naturally one aspect, but according to what has not been revealed, since retreating from the Great Vehicle and starting from the Small Vehicle, all can be called past events.
Fourth, citing the praise of the trace gate, although the 'Expedient Means' chapter (Upaya-kausalya, the second chapter of the Lotus Sutra) initially praises the skillful means and reality of the five Buddhas (五佛, the five past Buddhas), it secretly praises the long-standing relationship between the teacher and disciples.
Fifth, 'You should know' (當知) below concludes the consistent difference. In the sevenfold explanation (七番共解, a method of annotating the Lotus Sutra), the outline of the five chapters is first marked.
Secondly, the second part, citing the five chapters of doctrinal proof, is further divided into two parts: first, citing two passages to jointly prove the five chapters, and second, citing the 'Medicine King' chapter (Bhaisajyaraja, a chapter of the Lotus Sutra) to separately prove the doctrinal characteristics. The first part is further divided into two parts: first, formally citing two passages, and second, explaining the intention of citing two passages below 'Therefore' (所以). The first part is divided into four parts: first, explaining the 'Introduction' chapter (Nidana, the first chapter of the Lotus Sutra), and second, explaining the 'Supernatural Powers' chapter (Samarthabaladhana, a chapter of the Lotus Sutra). The first part itself is further divided into four parts: first, proving the two aspects in the name: first, proving the correct name, and second, briefly citing the similarities below 'Not only' (何但). The first part is that Maitreya (Maitreya) initially uses hidden doubts (伏疑, hidden doubts) to conceal questions, and Manjusri (Manjusri, Manjusri Bodhisattva) therefore uses hidden explanations (潛釋, hidden explanations) to explain the hidden doubts. The question is: the four assemblies (四眾, monks, nuns, laymen, and laywomen) joyfully admire you and me, why does the World-Honored One (世尊, an honorific title for the Buddha) emit such light? Manjusri (Manjusri) explains, I see, and so on. Secondly, when citing the similarities, saying 'Not only' (何但) is that not only is it the same as Manjusri (Manjusri) citing the twenty thousand lamps (二萬燈明, the name of a past Buddha), but the names of Mahabhijna (Mahabhijna, the name of a Buddha) and the five Buddhas (五佛) are also the same.
Question:
The name Mahabhijna (Mahabhijna) is the same, which can be seen in the scripture, but it has not been heard that the five Buddhas (五佛) are the same in the chapter.
Answer:
Since Sakyamuni (Sakyamuni, Sakyamuni Buddha) is named the Lotus (Saddharma-pundarika, the Lotus Sutra), the other four Buddhas (四佛) all say 'also use' (亦以), so it is known to be the same. Moreover, the Wonderful Dharma (Saddharma, the Wonderful Dharma) is only the unity of skillful means and reality (權實一體, the unity of skillful means and true wisdom), and the four Buddhas (四佛) all say 'to enable sentient beings to attain all-knowing wisdom and to reveal, show, enlighten, and enter the Buddha's knowledge and vision' (為令眾生得一切種智及開示悟入佛之知見), so the explanation below says 'revealing, showing, enlightening, and entering is the content of the scripture' (開示悟入即其文也), the name is the same, and the meaning is also the same, and the intention is here.
。
次文云引證經體中總引三文，引今文者，亦是文殊釋伏疑中釋體疑也。「今」是今佛之文，餘二並是燈明之文，故云「古」也。
次文證宗中二：先引，次「即是」下釋。初文亦是文殊釋伏疑文也。次釋中先約跡、次約本。跡門約弟子因，本門約佛果也。師非無因、弟子有果，且互舉耳。
次「文云」下證用，中亦二：初引、次釋。初文二：初引釋伏疑文正證，次引〈方便品〉略開權文以助成，即化終為久。次釋中前引經文但云三乘，以三乘義含故今釋出。若五若七但是開合異耳。「五」開人天，「七」開菩薩，「九」合菩薩復開四趣，若不開人天四趣，斷九法界上佛法界疑不盡。
問：
若爾，經何不說？
答：
余趣會實諸經或有，二乘全無，故合菩薩對於二乘，從難而說，釋據盡理故須論九，斷此等疑，生一乘信。
次引〈神力品〉，先列經，次釋。一切之言即權實相攝，相攝故妙。內用自在，故除疑、等方遍即「自在神力」，具含三千、通攝三德，故名為「藏」。爾前非器，不授斯要。「甚深之事」者，因果名「事」，實相名「深」，是實相家之因果名「甚深事」，若非此因果則非今經宗也。次重引〈法師品〉者，助成二文耳。非無餘文，所以但引宗
文助釋者，聖人垂教意在修行，故名體用。教以宗為主，修行莫過因果故也。
次明引文意中「所以引二文」等者，序及流通。于中又二：先正明引用所以，次明不引所以。初二文之中引其要意，燈明佛事謝在過去其事已定，故文殊引來釋彌勒之疑。今釋迦佛說本跡竟，總撮樞要付諸菩薩。
次「中間」下明不引意，又二：初正明不引之意，次「若引者」下釋疑。初文者，當機廣說一部之文，居於序及流通之中，故云「中間」。凡有所說，豈過能詮名及所詮體，並依體起用耶？故不俟引之。次釋疑者，恐人疑雲：廣說雖爾，豈無略要？故引顯實四一而為釋之。先引，次釋。釋中雲言「大事」者，諸佛出世本在開權，故名妙法，佛所知見即是體也。開示等四，疏文四釋，今且用約位一釋，開即十住，真因也；入即十地，真果也。又開等四位，真因也；直至道場，真果也。若為令眾生至七方便，非今經用；開佛知見方屬今經。又「為大事因緣故證名」者，上文「無數方便、種種因緣」是權，「是法非思量分別之所能知」是實。次「所以者何」去，釋云「諸佛世尊唯以一大事因緣故出現於世」，故知出世本意意在佛乘，佛乘方得名為大事，當知佛乘只是妙法，故可證名。次又釋云「云何名為至佛之知見？」當知
【現代漢語翻譯】 現代漢語譯本：輔助解釋的人說，聖人垂教的意義在於修行，所以稱為體用。教義以宗旨為主，修行沒有超過因果的緣故。
其次說明引文的意義中『所以引用這兩段經文』等，指的是序分和流通分。其中又分為兩個部分：首先正面說明引用的原因，其次說明不引用的原因。最初的兩段經文中引用了其中的重要意義，燈明佛（Dipamkara Buddha）的事蹟結束於過去，事情已經確定，所以文殊（Manjusri）引用來解釋彌勒（Maitreya）的疑惑。現在釋迦佛（Sakyamuni Buddha）說完本跡之後，總括樞要交付給各位菩薩。
其次，『中間』以下說明不引用的意義，又分為兩個部分：首先正面說明不引用的意義，其次『如果引用』以下解釋疑惑。最初的經文，是針對當機者廣泛宣說一部經文，位於序分和流通分之中，所以說『中間』。凡是所說的內容，難道能超過能詮釋的名詞和所詮釋的本體，並且依據本體而起的作用嗎？所以不需要引用。其次解釋疑惑，恐怕有人疑惑說：廣泛宣說雖然如此，難道沒有簡略的要點嗎？所以引用顯實四一來解釋它。先引用，后解釋。解釋中說『大事』，諸佛出世的根本在於開顯權巧方便，所以名為妙法，佛所知所見就是本體。
開示等四，疏文有四種解釋，現在且用約位的解釋，開即是十住，是真因；入即是十地，是真果。又開等四位，是真因；直到道場，是真果。如果爲了讓眾生達到七方便，不是這部經的用處；開佛知見才屬於這部經。又『爲了大事因緣的緣故而證名』，上文的『無數方便、種種因緣』是權巧方便，『這種法不是思量分別所能知道的』是真實。其次『為什麼』開始，解釋說『諸佛世尊唯獨因為一大事因緣的緣故而出現於世』，所以知道出世的本意在於佛乘，佛乘才能稱為大事，應當知道佛乘只是妙法，所以可以證名。其次又解釋說『什麼叫做達到佛的知見？』應當知道
【English Translation】 English version: The one who assists in explaining says that the intention of the sages in imparting teachings lies in practice, hence the name 'essence and function'. The teachings take the principle as the main focus, and no practice surpasses cause and effect.
Next, explaining the meaning of the quoted text, such as 'the reason for quoting these two texts', refers to the introduction and circulation sections. Within this, there are two parts: first, directly explaining the reason for the quotation, and second, explaining the reason for not quoting. The initial two texts quote the essential meaning within them. The deeds of Dipamkara Buddha (燈明佛) concluded in the past, and the matter is already settled, so Manjusri (文殊) quotes it to resolve Maitreya's (彌勒) doubts. Now that Sakyamuni Buddha (釋迦佛) has finished speaking about the original and manifested aspects, he summarizes the key points and entrusts them to all the Bodhisattvas.
Next, 'in the middle' below explains the meaning of not quoting, again divided into two parts: first, directly explaining the meaning of not quoting, and second, 'if quoting' below explains the doubts. The initial text is a broad exposition of a scripture for the intended audience, located in the introduction and circulation sections, hence the saying 'in the middle'. Can anything that is said surpass the name that can explain and the essence that is explained, and the function that arises based on the essence? Therefore, there is no need to quote it. Next, explaining the doubts, fearing that someone might doubt: although the broad exposition is like this, is there no brief summary? Therefore, quoting the manifestation of reality as one to explain it. First quoting, then explaining. In the explanation, 'great matter' is mentioned, the fundamental reason for the Buddhas' appearance in the world lies in revealing expedient means, hence the name 'wonderful Dharma', what the Buddha knows and sees is the essence.
The four of 'opening, showing, etc.', the commentary has four explanations, now let's use the explanation of positions, 'opening' is the ten abodes, which is the true cause; 'entering' is the ten grounds, which is the true effect. Also, the four positions of 'opening, etc.', are the true cause; until the Bodhimanda, is the true effect. If it is to enable sentient beings to reach the seven expedients, it is not the use of this sutra; opening the Buddha's knowledge and vision belongs to this sutra. Also, 'for the sake of the great cause and condition, the name is certified', the 'countless expedient means, various causes and conditions' in the previous text are expedient means, 'this Dharma cannot be known by thought and discrimination' is the truth. Next, starting with 'why', it explains 'the Buddhas and World Honored Ones appear in the world solely for the sake of one great cause and condition', so knowing that the original intention of appearing in the world lies in the Buddha vehicle, the Buddha vehicle can be called a great matter, it should be known that the Buddha vehicle is only the wonderful Dharma, so it can be certified by name. Next, it also explains 'what is called reaching the Buddha's knowledge and vision?' It should be known
大事是能詮名，佛所知見即是實相，證理明矣。取能知見開示悟入，始從初住終至後心，證宗甚便。
次引〈藥王〉中為二：初正引證，次「引諸」下以四例教。初文二：先引、次釋。初又二：先總舉數去取，次列。初文者，〈藥王品〉佛為宿王華說十喻，今但引六者，餘四望六猶成分喻，是故合四在此六中。何者？以輪王釋王，不及梵王，故合入梵王喻中；五佛子及菩薩不及於佛，故合在法王喻中。次列中，經中一一皆云此《法華經》，故知嘆教。今此列文略出名耳。
次釋中一一文，皆先舉譬，次釋譬。經中譬文廣、合文略，但云法華亦爾最大最上最明等耳。今出譬則略、合文稍廣，準經望之可以意得。海言德者，德者得也，得眾水故。萬善合萬流，佛乘合一咸，不合江河川流流通三處，應云三教各有所歸而不及法華也。次山譬者，經中具列土山黑山小大鐵圍及十寶山，以比須彌。今文略無，但云四寶者，從所比說，余山並無四寶故也。天居四寶頂如醍醐在四味上，反以四寶譬四誹謗，天居其上如教離謗也。四謗如前《金剛藏》意。又更卻以四寶譬位，一根緣等以譬諸天，諸天不離四寶山故。若盡消經者，應以土等四山如四味，須彌在十山之內而最高，如佛界在十界之內而最勝。次月譬者，實如盈、
【現代漢語翻譯】 現代漢語譯本：
大事是指能詮釋名相，佛所知所見的即是實相，證悟真理就明白了。選取能知能見的開示悟入，從初住位開始直到最後心，證悟宗門非常方便。 接下來引用《藥王品》的內容，分為兩部分：首先是正式引用，然後是『引諸』以下用四個例子來教導。第一部分又分為兩部分：先引用，后解釋。先引用的部分又分為兩部分：先總括數量並取捨，然後是列舉。先總括數量的部分，《藥王品》中佛為宿王華菩薩說了十個比喻，現在只引用六個，因為其餘四個相對於這六個來說，仍然是成分比喻，所以將這四個合併在這六個之中。哪四個呢？因為輪王、釋王不如梵王，所以合併到梵王的比喻中；五佛子和菩薩不如佛，所以合併到法王的比喻中。接下來是列舉，經文中一一都說『此《法華經》』，所以知道這是讚歎教法。現在這裡的列舉只是簡略地列出名稱而已。 接下來解釋的部分，每一段文字，都是先舉比喻，然後解釋比喻。經文中的比喻廣泛，合起來的文字簡略，只是說《法華經》也是最大、最上、最明等等。現在列出比喻則簡略，合起來的文字稍微詳細，參照經文可以領會其意思。海比喻功德，功德就是獲得，獲得眾多水流的緣故。萬善匯合萬流，佛乘匯合一切，不匯合江河川流，流通於三處，應該說三教各有歸屬，但不及《法華經》。接下來是山的比喻，經文中詳細列舉了土山、黑山、小山、大山、鐵圍山以及十寶山，來比喻須彌山。現在文中省略了，只是說四寶，是從所比喻的事物來說的，其餘的山都沒有四寶的緣故。天居於四寶頂上，如同醍醐在四味之上，反過來用四寶比喻四種誹謗，天居於其上如同教法遠離誹謗。四種誹謗如前面《金剛藏》所說。又進一步用四寶比喻果位，一根緣等來比喻諸天，諸天不離開四寶山。如果完全按照經文來解釋，應該用土等四山比喻四味，須彌山在十山之內而最高，如同佛界在十界之內而最殊勝。接下來是月的比喻，實際上如同盈滿。
【English Translation】 English version:
The 'great matter' refers to that which can explain names and terms. What the Buddha knows and sees is the true reality. Once the principle is realized, it becomes clear. Selecting the enlightening teachings of knowing and seeing, from the initial stage of abiding (初住) to the final thought (後心), the realization of the sect becomes very convenient. Next, quoting from the 'Chapter of King of Healing' (《藥王品》), it is divided into two parts: first, the formal quotation; second, 'quoting all' (引諸) below uses four examples to teach. The first part is further divided into two parts: first, the quotation; second, the explanation. The first part of the quotation is further divided into two parts: first, summarizing the quantity and taking what is needed; second, listing. In the first part of summarizing the quantity, in the 'Chapter of King of Healing', the Buddha spoke ten metaphors for Bodhisattva Suwanghua (宿王華). Now, only six are quoted because the remaining four, relative to these six, are still component metaphors. Therefore, these four are combined into these six. Which four? Because Wheel-Turning Kings (輪王) and Shakya Kings (釋王) are not as good as Brahma Kings (梵王), they are combined into the metaphor of Brahma Kings. The five Buddha-sons (五佛子) and Bodhisattvas are not as good as the Buddha, so they are combined into the metaphor of Dharma King (法王). Next is the listing. In the sutra, it is said one by one 'this Lotus Sutra (《法華經》)', so we know that this is praising the Dharma. Now, the listing here only briefly lists the names. Next, in the explanation part, each passage first gives a metaphor and then explains the metaphor. The metaphors in the sutra are extensive, and the combined text is brief, only saying that the Lotus Sutra is also the greatest, the highest, the brightest, and so on. Now, listing the metaphors is brief, and the combined text is slightly more detailed. Referring to the sutra, one can understand its meaning. The sea is a metaphor for virtue (德), and virtue is attainment (得), because it obtains many waters. Ten thousand good deeds converge like ten thousand streams, and the Buddha-vehicle (佛乘) converges everything. It does not converge rivers and streams, which flow in three places. It should be said that the three teachings (三教) each have their own destination, but they are not as good as the Lotus Sutra. Next is the metaphor of the mountain. The sutra lists in detail the earth mountain, black mountain, small mountain, large mountain, iron surrounding mountain (鐵圍山), and ten treasure mountains to compare with Mount Sumeru (須彌山). Now the text omits them, only saying four treasures, which is from the perspective of what is being compared, because the other mountains do not have four treasures. The heavens reside on the four treasure peaks, like ghee (醍醐) is above the four flavors. Conversely, the four treasures are used as a metaphor for the four slanders, and the heavens reside above them, like the teaching is away from slander. The four slanders are as intended in the previous Vajragarbha (《金剛藏》). Furthermore, the four treasures are used as a metaphor for the positions, and the one root cause (一根緣) and so on are used as a metaphor for the heavens, because the heavens do not leave the four treasure mountains. If one were to fully interpret the sutra, one should use the four mountains such as earth to represent the four flavors, and Mount Sumeru is the highest among the ten mountains, just as the Buddha-realm is the most supreme among the ten realms. Next is the metaphor of the moon, which is actually like fullness.
權如虧，同體權實如月輪無缺，會漸入頓如月明相漸圓。故知前標教相中雲「是漸頓」者，與月譬意同。經中以星比月天子，雖舉天子，經合既云此法華經最為照明，故今但取圓亦兼以明為譬。次日譬中復加燈炬星，今合日譬中但云破化城故，但取日明能映諸明故耳。若更合者，亦可以燈等四，譬二乘及通別菩薩，並與無明共住故也。故次重引中略舉星月而除方便，故知方便所收復廣。次梵王譬中，經云「如梵王為一切眾生之父」，今亦能生一切諸教故也。今文但云自在者，以對簡二王非自在故耳。輪王地居如俗，釋王居天如真，梵於三界如中，若真俗自在、中未必自在，若中自在、真俗必自在，故以今經譬于梵王。文中便簡歷別中道亦非自在，且約教道，故知梵王兼譬二中，今譬圓融故云「最」也。次法王譬中五佛子，經文自列四果支佛，此等所說不及佛故。次例又二：先例四可見，次「非但」下結。
三生起中為五：初釋名，次明生起意，三「肇師」下正明生起，次「神力」下明生起所依不同，五「今之」下正明能依所從。初如文。
次言「粗細」者，明五章次第也。凡生起者，或從粗至細，或從細至粗，但使不亂皆名生起。今之五章是從粗至細，能詮之名于中最粗，是故居首。所詮之體次細于名，
【現代漢語翻譯】 現代漢語譯本：譬如虧損的月亮，與圓滿的月亮本體相同，就像月輪沒有殘缺一樣，逐漸契入頓悟就像月亮的光明逐漸圓滿。因此，要知道前面在教相中說『是漸頓』，與用月亮來比喻的意義相同。經文中用星星比喻月亮天子，雖然提到了天子，但經文總結時說這部《法華經》最為照明，所以現在只取圓滿，也兼取光明來作比喻。其次，在太陽的比喻中又加上了燈炬星，現在結合太陽的比喻中只說破除化城，只是取太陽的光明能夠照耀各種光明的意思。如果更進一步結合，也可以用燈等四者，比喻二乘以及通教、別教菩薩，因為他們都與無明共住。所以，接下來再次引用時，省略地提到了星月而除去了方便，因此知道方便所包含的範圍更加廣泛。其次，在梵王的比喻中，經文說『如梵王為一切眾生之父』，現在也能夠產生一切諸教。現在文中只說自在，是爲了對比簡別二王的不自在。輪王居住在地上，如同世俗；釋王居住在天上，如同真諦；梵王處於三界之中，如同中道。如果真俗自在，中道未必自在；如果中道自在，真俗必定自在，所以用現在的經文比喻梵王。文中便建立簡別中道也並非自在，且約教道而言，所以知道梵王兼比喻二中，現在比喻圓融所以說是『最』。其次，在法王的比喻中，有五佛子，經文自己列出了四果聲聞、緣覺，這些人所說的都不及佛。其次，又舉了兩個例子：先舉了四個可見的例子，其次在『非但』之後進行總結。 在三生起中分為五個方面：首先是解釋名稱，其次是說明生起的意義，第三是『肇師』以下正式說明生起，第四是『神力』以下說明生起所依據的不同，第五是『今之』以下正式說明能依據的來源。首先如文所示。 其次說『粗細』，是說明五章的次第。凡是生起，或者從粗到細，或者從細到粗，只要不亂都叫做生起。現在的五章是從粗到細，能詮釋的名在其中最粗，所以排在首位。所詮釋的體比名要細。
【English Translation】 English version: Just as a waning moon, its essence is the same as a full moon, like a moon disc without any defects, gradually entering into sudden enlightenment is like the moon's brightness gradually becoming full. Therefore, know that the previous statement in the teaching phase, 'is gradual and sudden,' has the same meaning as the moon analogy. In the sutra, stars are compared to the moon's celestial king. Although the celestial king is mentioned, the sutra concludes by saying that this Lotus Sutra is the most illuminating. Therefore, we now only take the completeness, and also take the brightness as an analogy. Secondly, in the sun analogy, lamps and torches are added. Now, combining the sun analogy, it only says to break the illusory city, only taking the sun's brightness to illuminate all brightnesses. If further combined, the four, such as lamps, can be used to represent the Two Vehicles and the common and distinct Bodhisattvas, because they all dwell with ignorance. Therefore, in the next re-citation, stars and the moon are mentioned briefly, and expedient means are removed, thus knowing that the scope of expedient means is even broader. Secondly, in the Brahma King analogy, the sutra says, 'Like the Brahma King is the father of all beings,' now it can also generate all teachings. The text now only says 'self-mastery' (自在), in order to contrast and distinguish the non-self-mastery of the two kings. The Wheel-Turning King dwells on earth, like the mundane; the Shakya King dwells in the heavens, like the truth; the Brahma King is in the middle of the three realms, like the middle way. If the truth and the mundane are self-mastered, the middle way may not be self-mastered; if the middle way is self-mastered, the truth and the mundane must be self-mastered. Therefore, the current sutra is used to compare the Brahma King. The text then establishes that the distinct middle way is also not self-mastered, and it is about the teaching path, so know that the Brahma King also represents the two middle ways. Now, it is an analogy for perfect harmony, so it is called 'most'. Secondly, in the Dharma King analogy, there are five Buddha sons. The sutra itself lists the four fruits of Arhats and Pratyekabuddhas. What these people say is not as good as the Buddha. Secondly, two more examples are given: first, four visible examples are given, and then a conclusion is made after 'not only'. The three arising aspects are divided into five: first, explaining the name; second, clarifying the meaning of arising; third, 'Master Zhao' (肇師) below formally explains the arising; fourth, 'spiritual power' (神力) below clarifies the different bases on which arising depends; fifth, 'now' (今之) below formally explains the source of what can be relied upon. First, as the text shows. Secondly, saying 'coarse and fine' (粗細) is to explain the order of the five chapters. All arising either goes from coarse to fine, or from fine to coarse, but as long as it is not chaotic, it is called arising. The current five chapters go from coarse to fine. The name that can be explained is the coarsest among them, so it is ranked first. The essence that is explained is finer than the name.
是故居次。體但是理，取理之行莫過因果，是故居次。因果之宗雖細于理，自行因果猶是總略，用是益他，兼于權實，逗會眾生久遠根性，故細于宗，教相既是分別前四，故細於四，所以居后。是則展轉遞為生起。
三正明生起者，既言展轉，名既居初復從何生？則名從理出。初引肇公意者，法本無名、名假無實，故云「名無召物之功」，物體性空、無應假名之實，名實俱無但真諦意耳。今論世諦，故須辨名。理雖無名假名顯實，是故須立妙法之名，以顯本跡妙法之實。
問：
名既依理，理復依誰？
答：
理性無體全依無明，無明無體全依法性，理遍一切而無所依，是則名之與體互為因依，名即是體，文字解脫、色為法界等(云云)。
四所依中三謂神力等，言約教及行者，但以用居第二第四為異耳，餘次第同。然約教中以妙法為在纏之法，故云「欲說此法」。若約行中以妙法為能詮之名，故云「聞名故推理」。雖譚經玄義，而前四章屬行，故且從行說。若教若行俱須判教方顯妙旨，故教行二途並判教居后。教行並以體前而宗後者，若說若行並須先知體而方辨因果故也。開示亦約行，準序可知。若不開權，妙名不立，余如文。所以〈神力品〉已去判前引證各有所以，〈神力
【現代漢語翻譯】 現代漢語譯本：因此，『居次』（jū cì，位置次序）。本體不過是理，選取理的實踐沒有比因果更重要的，因此『居次』。因果的宗旨雖然比理更細微，但自行因果仍然是總體的概略，用它來利益他人，兼顧權宜和真實，啓發眾生久遠的根性，所以比宗旨更細微。教相既然是分別前四者，所以比前四者更細微，因此放在最後。這就是輾轉遞相生起的關係。
三、正式闡明生起的關係：既然說是輾轉，那麼名既然排在最前面，又是從哪裡產生的呢？那麼名是從理中產生的。最初引用肇公（Zhào Gōng）的觀點，法本沒有名，名是虛假的沒有實際，所以說『名沒有召物的功能』，物體的體性是空性的，沒有對應假名的實際，名和實都空無，只是真諦的含義罷了。現在討論世俗諦，所以必須辨別名。理雖然沒有名，但假名可以顯現實際，因此必須建立妙法的名，來顯現本跡妙法的實際。
問：
名既然依據理，理又依據什麼呢？
答：
理性沒有自體完全依據無明，無明沒有自體完全依據法性，理遍及一切而無所依據，這就是名和體互相作為因和依據，名就是體，文字解脫、色即是法界等等（如此等等）。
四、所依中，三是指神力等，言語概括了教和行者，只是因為『用』排在第二和第四而有所不同罷了，其餘的次序相同。然而，從教的角度來說，以妙法為在纏之法，所以說『欲說此法』。如果從行的角度來說，以妙法為能詮之名，所以說『聞名故推理』。雖然談論《經》的玄義，但前四章屬於行，所以暫且從行來說。無論是教還是行，都必須判教才能顯現妙旨，所以教和行兩條途徑都把判教放在後面。教和行都把體放在前面而把宗旨放在後面，無論是說還是行，都必須先知道體才能辨別因果的緣故。開示也從行的角度來說，參照序文可知。如果不開顯權宜之法，妙名就不能成立，其餘的如文中所說。所以從〈神力品〉（Shén lì pǐn，神力品）開始，判別前文的引用和論證各有其原因，〈神力
【English Translation】 English version: Therefore, 『Jū Cì』 (居次, positional order). The substance is simply principle, and in practicing principle, nothing surpasses cause and effect. Therefore, 『Jū Cì』. Although the tenet of cause and effect is more subtle than principle, practicing cause and effect is still a general outline. Using it to benefit others, it encompasses both expedient means and reality, and it inspires the long-standing roots of sentient beings. Therefore, it is more subtle than the tenet. Since the teachings differentiate the previous four, they are more subtle than the previous four, and thus placed last. This is the relationship of arising in a revolving and sequential manner.
Three, formally clarifying the relationship of arising: Since it is said to be revolving, then since name is placed at the very beginning, from where does it arise? Then name arises from principle. Initially quoting Zhào Gōng』s (肇公) view, the Dharma originally has no name, and name is false and without reality. Therefore, it is said that 『name has no function of summoning things』. The substance of things is empty, without the reality corresponding to the false name. Both name and reality are empty, which is merely the meaning of ultimate truth. Now discussing conventional truth, it is necessary to distinguish name. Although principle has no name, false names can reveal reality. Therefore, it is necessary to establish the name of the Wonderful Dharma to reveal the reality of the fundamental and manifested Wonderful Dharma.
Question:
Since name relies on principle, on what does principle rely?
Answer:
The nature of principle has no self-substance and relies entirely on ignorance. Ignorance has no self-substance and relies entirely on the Dharma-nature. Principle pervades everything and relies on nothing. This is that name and substance mutually act as cause and reliance. Name is substance, the liberation of words, form is the Dharma-realm, and so on (etc.).
Four, among the reliances, three refers to spiritual powers, etc. The words summarize the teachings and practitioners, differing only in that 『application』 is ranked second and fourth. The remaining order is the same. However, from the perspective of the teachings, the Wonderful Dharma is the Dharma in bondage, so it is said, 『Desiring to speak this Dharma』. If from the perspective of practice, the Wonderful Dharma is the name that can express, so it is said, 『Hearing the name, therefore reasoning』. Although discussing the profound meaning of the Sutra, the first four chapters belong to practice, so for now, it is discussed from the perspective of practice. Whether it is teaching or practice, it is necessary to judge the teachings to reveal the wonderful meaning. Therefore, both the path of teaching and the path of practice place the judgment of teachings last. Both teaching and practice place substance before tenet and tenet after. Whether speaking or practicing, it is necessary to first know the substance in order to distinguish cause and effect. The exposition also speaks from the perspective of practice, which can be understood by referring to the preface. If expedient means are not revealed, the wonderful name cannot be established. The rest is as stated in the text. Therefore, from the 『Chapter on Spiritual Powers』 (Shén lì pǐn, 神力品), the judgment of the previous quotations and arguments each has its reason, the 『Chapter on Spiritual
〉約教故先名、次用、次體、次宗；〈序品〉約行，故如文中所立次第。又更重引開示悟入助成〈序品〉。下去凡言「云云」者，如《止觀》第一記中。
次開閤中為四：先標，次明開合意，三「凡三」下列，四「初釋」下釋。釋中文自為三：初「五種」者，始從事理終至說默，只是自行化他之事理耳。然五章玄義亦不出自他事理，今更以此事理等五雙橫判五章，以一一雙皆攝五章故也。雖自他事理稍同，而一一章則不攝五雙，故知法相文義各別；雖並攝五章，而五雙生起次第宛別，由有事理故有教行，由教行為因故感於果，由因果滿故能化他，由他機異故宜說宜默。而釋名恒通教相分別，體遍無遍，秪由宗用對五雙殊，因茲成異。十種者，謂道、識、性、般若、菩提、大乘、身、涅槃、三寶、德，如下三法妙中釋。又若以蓮華喻三軌者，蓮譬真性，華譬觀照，須譬資成，乃至九三，例應可見。若爾，前五雙中，釋名總於五雙，當知亦可以蓮華須三對彼體等一一釋之，可見。
次料簡中合十二重問答，初三重料簡名，次一重料簡體，次一重料簡宗，次五重宗用對簡，次二重都簡五章。初問意者，為實施權，權不離實，乃至開權顯實，實不離權；廢權顯實，權若廢已，權實不二，豈不墮因中有果耶？答意者
【現代漢語翻譯】 現代漢語譯本： 關於教義的分類，依次是名稱、作用、體性、宗旨；《序品》中關於修行的分類，就像文中建立的次第一樣。又進一步引用開示悟入來輔助成就《序品》。下文中凡是說到『云云』的地方，都參考《止觀》第一記中的解釋。
其次，在開閤中分為四個部分：首先是標示，其次是闡明開合的意義，第三是『凡三』以下的內容，第四是『初釋』以下的解釋。在解釋中，文字自身又分為三個部分：最初的『五種』，從從事理到說默，只是自行化他的事理而已。然而，五章玄義也離不開自他事理，現在更用這些事理等五雙橫向地判斷五章，因為每一雙都涵蓋五章。雖然自他事理稍有相同之處，但每一章則不涵蓋五雙，所以知道法相文義各有區別；雖然都涵蓋五章，但五雙的生起次第完全不同，因為有了事理，所以有了教行，因為教行作為因，所以感得果報，因為因果圓滿，所以能夠化他，因為他人的根機不同，所以適宜說或默。而解釋名稱總是貫通教相的分別，體性周遍或不周遍，只是因為宗旨和作用對五雙來說是不同的，因此才形成差異。十種，指的是道（Dào，path）、識（Shí，consciousness）、性（Xìng，nature）、般若（Bōrě，prajna/wisdom）、菩提（Pútí，bodhi/enlightenment）、大乘（Dàshèng，Mahayana）、身（Shēn，body）、涅槃（Nièpán，nirvana）、三寶（Sānbǎo，Three Jewels）、德（Dé，virtue），如下文在三法妙中解釋。又如果用蓮花比喻三軌，那麼蓮花比喻真性，花比喻觀照，須比喻資助成就，乃至九三，例子應該可以見到。如果這樣，前面五雙中，解釋名稱總括了五雙，應當知道也可以用蓮花、花、須三者來對應體等一一解釋，可以見到。
其次，在料簡中，總共有十二重問答，最初三重料簡名稱，其次一重料簡體性，其次一重料簡宗旨，其次五重宗旨和作用的對簡，其次二重都簡五章。最初的提問意思是，爲了實施權宜之計，權宜之計不離開真實，乃至開啟權宜之計，顯現真實，真實不離開權宜之計；廢除權宜之計，顯現真實，權宜之計如果已經廢除，權實不二，難道不是墮入因中就有果的境地了嗎？回答的意思是
【English Translation】 English version: Regarding the classification of teachings, they are, in order, name, function, substance, and tenet; regarding the classification of practice in the 『Preface Chapter』 (〈序品〉Xù pǐn), it is like the order established in the text. Furthermore, the opening, showing, understanding, and entering are repeatedly cited to assist in the accomplishment of the 『Preface Chapter』. Whenever 『etc.』 or 『so on』 ('云云' yún yún) is mentioned below, refer to the first record of Mohe Zhiguan (《止觀》Móhē Zhǐguān).
Next, within the opening and closing, there are four parts: first, the indication; second, clarifying the meaning of opening and closing; third, the content following 『Generally three』; and fourth, the explanation following 『Initial Explanation』. Within the explanation, the text itself is divided into three parts: the initial 『five kinds』 (五種 wǔ zhǒng), from engaging in principle and phenomena to speaking and silence, are merely the principle and phenomena of self-cultivation and benefiting others. However, the profound meanings of the five chapters also do not depart from the principle and phenomena of self and others. Now, these five pairs, such as principle and phenomena, are used to horizontally judge the five chapters, because each pair encompasses the five chapters. Although the principle and phenomena of self and others are slightly similar, each chapter does not encompass the five pairs, so it is known that the meaning of the Dharma characteristics is different; although they all encompass the five chapters, the order of arising of the five pairs is completely different. Because there are principle and phenomena, there are teaching and practice; because teaching and practice are the cause, the result is felt; because the cause and result are complete, one can benefit others; because the capacities of others are different, it is appropriate to speak or be silent. And explaining the name always connects the distinctions of the teaching characteristics, the substance is pervasive or non-pervasive, it is only because the tenet and function are different for the five pairs that differences are formed. The ten kinds refer to the Path (道 Dào), Consciousness (識 Shí), Nature (性 Xìng), Prajna/Wisdom (般若 Bōrě), Bodhi/Enlightenment (菩提 Pútí), Mahayana (大乘 Dàshèng), Body (身 Shēn), Nirvana (涅槃 Nièpán), Three Jewels (三寶 Sānbǎo), and Virtue (德 Dé), as explained below in the subtlety of the three dharmas. Furthermore, if the three tracks are likened to a lotus flower, then the lotus represents true nature, the flower represents contemplation, the stamen represents aiding accomplishment, and so on, up to ninety-three, examples should be visible. If so, in the previous five pairs, explaining the name encompasses the five pairs, it should be known that the lotus, flower, and stamen can also be used to correspond to the substance and so on, one by one, which can be seen.
Next, in the analysis, there are a total of twelve layers of questions and answers. The initial three layers analyze the name, the next layer analyzes the substance, the next layer analyzes the tenet, the next five layers analyze the tenet and function in contrast, and the next two layers analyze all five chapters. The meaning of the initial question is, in order to implement expedient means, expedient means do not depart from reality, and even opening expedient means reveals reality, reality does not depart from expedient means; abolishing expedient means reveals reality, if expedient means have already been abolished, reality and expedient means are not two, wouldn't it fall into the state where there is a result in the cause? The meaning of the answer is
，因果名同，時異教異。外人因果既為初教所破，尚非三藏粗因粗果，況復通別？況妙因果耶？新舊醫如余文說。
次問者，此問依前答生，前答妙因妙果因果俱時，華果體即，小乘屬權，權亦即實；庵城亦小，何不即耶？若破庵城則無華唯蓮，破權方實即義安在？答「小乘是化他」乃至「喻耳」者，且約初說小隔于大，是故云破，以大破之，故云「須破」。自行即是體內之權故以華喻，然化他之權據佛本意並屬自行。又初約施權故屬化他，今論開權故屬自行，施開被緣其理不二。
七譬者，一火宅、二窮子、三藥草、四化城、五系珠、六頂珠、七醫子，須以七譬各對蓮華權實之義，方得顯于總別意耳。何者？蓮華只是為實施權、開權顯實，七譬皆然，故得名別。如譬喻中，初設三車是施權，后賜大車是顯實。窮子中，雇作已前是施權，體業已后是顯實。藥草中，三草二木是施權，一地一雨是顯實。化城中，為疲設化是施權，引至寶所是顯實。系珠中，得少為足是稟權，后示衣珠是顯實。頂珠中，隨功賞賜是施權，解髻與珠是顯實。醫子中，非生現生、非滅現滅，各有形聲權實二益，生滅跡也，非生非滅本也。故前六約跡、后一約本，故知蓮華總譬本跡權實，本跡同異之相具如后簡，故知但語蓮華則兼別
【現代漢語翻譯】 現代漢語譯本：因果的名稱相同，但時間不同，教義也不同。外道的因果已經被最初的佛教教義所破斥，尚且不是三藏（Tipitaka）所說的粗淺的因和果，更何況是通教和別教的因果呢？更何況是圓教的微妙因和果呢？新舊醫生的比喻如同之前的文章所說。
其次是提問者的問題，這個問題是根據之前的回答而產生的。之前的回答說圓教的因和果是同時的，蓮花和蓮子的本體是相同的，小乘佛教屬於權教，權教也即是實教。庵城（Amra village）也很小，為什麼不能立刻到達呢？如果破除了庵城，就只有蓮花而沒有蓮子，破除了權教才能顯現實教的意義又在哪裡呢？回答說『小乘是化他』乃至『只是比喻』，只是從最初的說法來說，小乘相對於大乘來說是隔閡的，所以說要破除，用大乘來破除它，所以說『必須破除』。自行就是本體內的權教，所以用蓮花來比喻，然而化他的權教，根據佛陀的本意，都屬於自行。又最初是施設權教，所以屬於化他，現在討論開顯權教，所以屬於自行，施設和開顯所針對的根機不同，但道理是一樣的。
七個比喻是：一、火宅（Burning House），二、窮子（Prodigal Son），三、藥草（Herbs），四、化城（Phantom City），五、系珠（Jewel in the Robe），六、頂珠（Jewel in the Crown），七、醫子（Physician's Sons）。必須用這七個比喻分別對應蓮花（Lotus）的權實之義，才能顯現總和別的意義。為什麼呢？蓮花只是爲了實施權教、開顯權教而顯現實教，這七個比喻都是這樣，所以可以稱為別教。比如在《譬喻品》中，最初設定三車（Three Carts）是施設權教，後來賜予大白牛車（Great White Ox Cart）是顯現實教。在《窮子喻》中，僱傭勞動之前是施設權教，承認兒子之後是顯現實教。在《藥草喻》中，三草二木（Three Herbs and Two Trees）是施設權教，一地一雨（One Cloud and One Rain）是顯現實教。在《化城喻》中，爲了疲憊的人設定化城是施設權教，引導他們到達寶所（Treasure Land）是顯現實教。在《系珠喻》中，以得到少量財物為滿足是接受權教，後來展示衣中的寶珠是顯現實教。在《頂珠喻》中，根據功勞賞賜是施設權教，解開頭髮給予寶珠是顯現實教。在《醫子喻》中，不是生而示現生，不是滅而示現滅，各有形聲的權實二種利益，生滅是跡象，非生非滅是根本。所以前六個比喻是關於跡象的，后一個比喻是關於根本的，所以知道蓮花總括地比喻了本跡權實，本跡同異的相狀具體如後面的簡述，所以知道只說蓮花就兼具了別教的含義。
【English Translation】 English version: The names of cause and effect are the same, but the time and teachings are different. The cause and effect of externalists have already been refuted by the initial Buddhist teachings, and are not even the crude causes and effects of the Three Baskets (Tipitaka), let alone the common and distinct teachings? How much less the wonderful causes and effects? The analogy of the old and new doctors is as described in the previous text.
Next is the question of the questioner, which arises from the previous answer. The previous answer stated that the cause and effect of the perfect teaching are simultaneous, and the substance of the lotus flower and lotus seed are identical. The Hinayana belongs to the provisional teaching, and the provisional is also the real. Amra village is also small, why can't it be reached immediately? If Amra village is destroyed, there will only be the lotus flower without the lotus seed. Where is the meaning of realizing the real by destroying the provisional? The answer 'Hinayana is for transforming others' and 'is just a metaphor' is only from the initial statement that Hinayana is separated from Mahayana, so it is said to be destroyed, and it is destroyed by Mahayana, so it is said 'must be destroyed'. Self-practice is the provisional teaching within the substance, so it is symbolized by the lotus flower. However, the provisional teaching for transforming others, according to the Buddha's original intention, all belongs to self-practice. Also, initially it was the establishment of the provisional teaching, so it belonged to transforming others, now we are discussing the opening of the provisional teaching, so it belongs to self-practice. The faculties targeted by the establishment and opening are different, but the principle is the same.
The seven parables are: 1. The Burning House, 2. The Prodigal Son, 3. The Herbs, 4. The Phantom City, 5. The Jewel in the Robe, 6. The Jewel in the Crown, 7. The Physician's Sons. It is necessary to use these seven parables to correspond to the provisional and real meanings of the Lotus (Lotus) respectively, in order to reveal the meaning of the general and the specific. Why? The Lotus is only for establishing the provisional teaching, opening the provisional teaching, and revealing the real teaching. All seven parables are like this, so they can be called distinct teachings. For example, in the 'Parable' chapter, the initial setting of the Three Carts (Three Carts) is the establishment of the provisional teaching, and the later granting of the Great White Ox Cart (Great White Ox Cart) is the manifestation of the real teaching. In the 'Parable of the Prodigal Son', the time before being hired to work is the establishment of the provisional teaching, and the time after acknowledging the son is the manifestation of the real teaching. In the 'Parable of the Herbs', the three herbs and two trees (Three Herbs and Two Trees) are the establishment of the provisional teaching, and one cloud and one rain (One Cloud and One Rain) is the manifestation of the real teaching. In the 'Parable of the Phantom City', setting up a phantom city for the tired is the establishment of the provisional teaching, and guiding them to the Treasure Land (Treasure Land) is the manifestation of the real teaching. In the 'Parable of the Jewel in the Robe', being satisfied with obtaining a small amount of wealth is accepting the provisional teaching, and later showing the jewel in the robe is the manifestation of the real teaching. In the 'Parable of the Jewel in the Crown', rewarding according to merit is the establishment of the provisional teaching, and untying the hair and giving the jewel is the manifestation of the real teaching. In the 'Parable of the Physician's Sons', not being born but showing birth, not being extinguished but showing extinction, each has the two benefits of provisional and real in form and sound. Birth and extinction are traces, non-birth and non-extinction is the root. Therefore, the first six parables are about traces, and the last parable is about the root. Therefore, it is known that the Lotus comprehensively symbolizes the root, traces, provisional, and real. The aspects of the similarity and difference between the root and traces are detailed in the following summary, so it is known that just saying Lotus includes the meaning of the distinct teachings.
矣。
次問體者，此問準文及理為問，一切諸法皆是法界無非實相，則諸法皆體，何意簡權？答意者，若為實施權未識經體，開權顯實實如所問。「廢權顯實如前所用」者，謂約廢說則簡權取實，以為經體。何者？廢已無權，簡于為實施權之權，如前標體中簡于自行化他及化他體，故云「如前所用」。
次問宗者，宗猶尊也主也。如國無二王，何以用二法為宗耶？答意者，因果雖二而不二也。以單因單果不獨成故，有果可取因為果因，果若有因果為因果。故知能辦藉所為期、所辦藉能而顯，如臣辦王事、王能理臣，君臣相藉共經一國，異類為譬其理亦成。況下文日月綱天等譬，文意可知。又引本跡文證，具如下引。
「問論宗」去以用難宗，「論」字平聲。論宗既取自行，論用何故俱取自他？答如文。此下諸問對簡者，正為簡用兼為顯宗。
「問用是化他」等者，牒答重徴，宗是自行，既不取化他，用是益他，應簡自行。答中意者，若自破惑但用實道，名為自用，自必簡他。若破他惑，他宜用大亦名為用，是故化他不可純小，是故亦用自行權實，若用於實，即以此實自利利他。
次「並」意者，宗是因果，亦可示他名化他，宗亦應俱取化他因果自利利他，何故簡他唯取于自？答意者，
【現代漢語翻譯】 次問『體』（本體）者，此問是根據經文和義理而提出的，一切諸法都是法界，無一不是實相，那麼諸法皆可為『體』（本體），為何要簡別權法呢？回答的意思是，如果爲了實施權法，尚未認識到經的本體，那麼開權顯實就如所問的那樣。『廢權顯實如前所用』，是指從廢除權法來說，就簡別權法而取實法，作為經的本體。為什麼呢？因為廢除之後就沒有權法了，簡別的是爲了實施權法之權，如同前面標示本體時簡別自行化他以及化他體一樣，所以說『如前所用』。 次問『宗』（宗旨）者，『宗』就是尊崇、主導的意思。如同一個國家不能有兩個國王一樣，為什麼可以用兩種法作為宗旨呢？回答的意思是，因和果雖然是二，但又不是二。因為單因單果不能獨自成就，有果可以取因作為果因，果如果有因，果就成為因果。所以知道能辦成事情要憑藉所為的目標，所辦的事情要憑藉能動的力量才能顯現，如同臣子辦理君王的事情，君王能夠治理臣子，君臣互相憑藉共同治理國家，用不同的事物來比喻，這個道理也是成立的。況且下文還有日月、綱維、天等譬喻，文中的意思可以明白。又引用本跡的經文來證明，具體如下文引用。 『問論宗』（提問討論宗旨）去掉『以用難宗』，『論』字讀平聲。討論宗旨既然選取自行，討論作用為什麼都選取自他呢？回答如經文所說。此下諸問對簡別，正是爲了簡別作用，兼爲了顯明宗旨。 『問用是化他』等，這是重複提問，宗旨是自行，既然不選取化他，作用是利益他人，應該簡別自行。回答中的意思是，如果自己破除迷惑，只用實道，就叫做自用，自己必定簡別他人。如果破除他人的迷惑，他人應該用大法，也叫做用，所以化他不能純用小法，所以也用自行的權實，如果用於實法，就用這個實法自利利他。 其次，『並』（並列）的意思是，宗旨是因果，也可以示現給他人，名為化他，宗旨也應該都選取化他的因果，自利利他，為什麼簡別他人而只選取自己呢？回答的意思是，
【English Translation】 Next is the question about 'Substance' (體, the essence or fundamental nature). This question is based on the text and its underlying principles. All dharmas are the Dharmadhatu (法界, the realm of dharma), and none are other than true reality (實相, true aspect of all existence). If all dharmas are the 'Substance,' why differentiate provisional (權, expedient means) teachings? The answer is that if one aims to implement provisional teachings but has not yet recognized the essence of the sutra, then the opening of the provisional to reveal the real is as asked. 'Abandoning the provisional to reveal the real is as previously used' means that, from the perspective of abandoning the provisional, one distinguishes the provisional and takes the real as the substance of the sutra. Why? Because after abandonment, there are no more provisional teachings. What is distinguished is the provisional within the provisional teachings aimed at implementing the real, just as in the previous indication of substance, one distinguished self-practice and the practice of converting others, as well as the substance of converting others. Therefore, it is said, 'as previously used.' Next is the question about 'Doctrine' (宗, the guiding principle or ultimate aim). 'Doctrine' means to honor and to lead. Just as a country cannot have two kings, why can two dharmas be used as the doctrine? The answer is that cause and effect, though two, are not two. Because a single cause or single effect cannot be independently achieved, if there is an effect, one can take the cause as the cause of the effect. If an effect has a cause, the effect becomes the effect of the cause. Therefore, it is known that accomplishing something relies on the intended goal, and the accomplished thing is revealed through the active power. It is like a minister handling the affairs of the king, and the king being able to govern the minister. The ruler and the minister rely on each other to jointly govern the country. Using different things as analogies, this principle is also established. Moreover, the following text has metaphors such as the sun and moon, the main rope, and the sky, so the meaning of the text can be understood. Also, the text of the Original and Manifest (本跡, fundamental and trace) is cited as proof, specifically as cited below. The 'Question on Discussing the Doctrine' (問論宗) removes 'using to challenge the doctrine' (以用難宗), and the character '論' (discuss) is read with a level tone. Since discussing the doctrine selects self-practice, why does discussing the function select both self and others? The answer is as the text says. The following questions and answers on differentiation are precisely for differentiating the function and also for clarifying the doctrine. The 'Question: Function is converting others' (問用是化他) etc., this is a repeated question. The doctrine is self-practice, and since it does not select converting others, and the function is benefiting others, one should differentiate self-practice. The meaning in the answer is that if one breaks through delusion oneself, one only uses the real path, which is called self-use, and one must differentiate others. If one breaks through the delusions of others, others should use the great dharma, which is also called use. Therefore, converting others cannot purely use the small dharma, so one also uses the provisional and real of self-practice. If one uses the real dharma, one uses this real dharma to benefit oneself and others. Next, the meaning of 'together' (並) is that the doctrine is cause and effect, and it can also be shown to others, called converting others. The doctrine should also select the cause and effect of converting others, benefiting oneself and others. Why differentiate others and only select oneself? The answer is that,
化他因果非一乘宗，是故不取。並意者，因果屬宗，何不亦以化他因果，共為經宗而利於他？答意者，宗屬自行唯求佛果，尚不取自行化他，況以化他因果而自行耶？以化他邊即屬用故。
次「並」者，用中亦不應俱取？答意者，化他漸誘，事不獲已，是故取之。
「問宗用俱明智斷」等者，正由向文或以宗難用、或以用難宗，恐法雜亂，故須此問。宗是自行，用是化他，各有智斷，為同異耶？此文正問宗用智斷，然下答中於自於他各有智斷，宗是自行，用是化他故也。故以宗用釋于自他智斷不同，得名各別。前文既以自行為宗，化他為用，今此自他各有智斷，乃成自他各有宗用。宗雖有用，用屬於斷，此乃名為宗家之用。「自他智斷俱為宗」者，自行以智德為宗，化他以斷德為宗。「化他智斷俱為用」者，以自望他智斷俱為智，以他望自智斷俱為斷，文從以他望自而說，是故單云「化他智斷俱為用」也。
次總料簡五章者，前是料簡四章已竟。初問答可見。從「問經經」去復似料簡教相，教相只是分別四章，四章若異教相亦異，故云「經經各異」。以教對四即是料簡五章故也。若經經各立則名義俱別，故云得別失同；今名同義別，故云「得同不失別」。
觀心者，初示用觀處，七番共解已
【現代漢語翻譯】 現代漢語譯本：如果把化他（教化他人）的因果作為一乘宗的宗旨，那是不被採納的。有人會問，因果屬於宗，為什麼不把化他的因果也作為經宗，這樣不是更有利於他人嗎？回答是，宗屬於自身修行，只求佛果，尚且不採用自身修行和教化他人並重的方式，更何況是用化他的因果來作為自身修行呢？因為化他屬於應用方面。 其次，有人問，在應用中也不應該全部採用嗎？回答是，教化他人是循序漸進的引導，是不得已而為之，所以才採用。 關於『問宗用俱明智斷』等問題，正是因為前面的內容有時用宗來質疑用，有時用用質疑宗，恐怕法義雜亂，所以需要提出這個問題。宗是自身修行，用是教化他人，各自都有智慧和斷惑，是相同還是不同呢？這段文字主要問的是宗和用的智慧和斷惑，下面的回答中，對於自身和他人各有智慧和斷惑，宗是自身修行，用是教化他人。因此，用宗和用來解釋自身和他人智慧和斷惑的不同，名稱才各不相同。前面已經把自身修行作為宗，把教化他人作為用，現在自身和他人各有智慧和斷惑，就形成了自身和他人各有宗和用。宗雖然有用，但用屬於斷惑，這才能稱為宗家的用。『自他智斷俱為宗』，自身修行以智德為宗，教化他人以斷德為宗。『化他智斷俱為用』，以自身來看他人，智慧和斷惑都是智慧；以他人來看自身，智慧和斷惑都是斷惑，這裡是從以他人來看自身而說的，所以只說『化他智斷俱為用』。 接下來是總括地簡別五章，前面已經簡別了四章。最初的問答可以看出來。從『問經經』開始，又像是簡別教相，教相只是分別四章，四章如果不同，教相也不同，所以說『經經各異』。用教相來對照四章，就是簡別五章。如果每部經都各自成立，那麼名稱和意義都不同，所以說得到了差別，失去了共同點；現在名稱相同，意義不同，所以說『得到共同點，不失去差別』。 觀心，首先展示應用觀的地方，七番共同解釋完畢。
【English Translation】 English version: If the cause and effect of transforming others (Hua Ta, teaching others) is taken as the tenet of the One Vehicle (Yi Cheng, the ultimate Buddhist teaching), it is not accepted. Someone might ask, since cause and effect belong to the tenet, why not also take the cause and effect of transforming others as the sutra's tenet, which would be more beneficial to others? The answer is that the tenet belongs to self-cultivation, only seeking Buddhahood, and does not even adopt the method of emphasizing both self-cultivation and transforming others. How much less would it use the cause and effect of transforming others as self-cultivation? Because transforming others belongs to the aspect of application. Secondly, someone asks, shouldn't everything be adopted in application either? The answer is that transforming others is a gradual guidance, which is done as a last resort, so it is adopted. Regarding the question of 'both tenet and application clearly illuminate wisdom and severance', it is precisely because the previous content sometimes uses the tenet to question the application, and sometimes uses the application to question the tenet, fearing that the Dharma meanings will be confused, that this question needs to be raised. The tenet is self-cultivation, and the application is transforming others. Each has wisdom and severance. Are they the same or different? This passage mainly asks about the wisdom and severance of the tenet and application. In the following answer, there is wisdom and severance for both oneself and others. The tenet is self-cultivation, and the application is transforming others. Therefore, using the tenet and application to explain the difference between the wisdom and severance of oneself and others, the names are different. Since the previous text has taken self-cultivation as the tenet and transforming others as the application, now that oneself and others each have wisdom and severance, it forms the tenet and application for oneself and others. Although the tenet has application, the application belongs to severance, which is called the application of the tenet family. 'Self and other's wisdom and severance are both the tenet', self-cultivation takes wisdom as the tenet, and transforming others takes severance as the tenet. 'The wisdom and severance of transforming others are both the application', from the perspective of oneself looking at others, wisdom and severance are both wisdom; from the perspective of others looking at oneself, wisdom and severance are both severance. This is said from the perspective of others looking at oneself, so it is simply said 'the wisdom and severance of transforming others are both the application'. Next is the general simple distinction of the five chapters. The previous four chapters have already been distinguished. The initial question and answer can be seen. Starting from 'questioning sutra by sutra', it seems like a simple distinction of the teachings. The teachings are just distinguishing the four chapters. If the four chapters are different, the teachings are also different, so it is said 'sutras are different'. Using the teachings to compare the four chapters is simply distinguishing the five chapters. If each sutra is established separately, then the names and meanings are different, so it is said that the differences are obtained, and the commonalities are lost; now the names are the same, and the meanings are different, so it is said 'the commonalities are obtained, and the differences are not lost'. Contemplation of the Mind, first shows the place to apply contemplation, seven times of common explanation is completed.
釋五章，會異居后今所未論，故總將第六觀心一章以消前五，令一一文俱入觀門。然須細釋令成妙觀。
問：
若爾，何不以此觀心之文居於第七，以消前六？
答：
會異文廣，故不越之。所以會異文中自立起觀一門，則全悉檀體是于觀，不假附事而為理觀。依前文起自為五段，初約標章者，復為五章。初約標名中言「幻焰」者，幻焰之名通於偏圓，如二十五三昧中有如幻三昧，仍義通圓別，今從圓說一心三幻破一心三惑，理惑體一境智如如。「適言」下觀法，心性觀之但有名字，言有則一念都無，況有十界質像也；言無則復起三千慮想，況一界念慮耶？不可以此有無思故，則一念心中道冷然，故知心是妙也。妙即三千，三千即法，法故三軌，故云「可軌」。此之心法非因非果，此舉因果所依之體。「能如理觀」此語能取因果之觀，故得名為體家之宗。用者但是宗體功能，因華果蓮可以意得，是故名中本含三義。「由一心」等者，研一剎那既成觀已，即以此觀復觀後心，後心成觀所覆成能，後後相續名「教余心」。經是被下之教，故觀下惑名「經」。
次別約體中「心本」等者，只是實相雙非有無，雙非生滅，轉釋有無。「初觀」下宗也。「以觀」下用也。惡覺之名不局于淺，不起
【現代漢語翻譯】 現代漢語譯本：解釋第五章，會異居於之後，現在所未討論的，所以總共將第六觀心一章用來消解前面的五章，使每一段文字都進入觀心的法門。然而需要詳細解釋，使之成為精妙的觀法。
問：
如果這樣，為什麼不將這觀心的文字放在第七章，用來消解前面的六章呢？
答：
因為會異的文字內容廣泛，所以不超越它。所以在會異的文字中，自己建立起觀的一門，那麼整個悉檀（Siddhanta，意為宗義、宗旨）的本體就是觀，不需要依附於事相而作為理觀。依據前面的文字，自己分為五段，首先是關於標章的，又分為五章。首先是關於標名中說的『幻焰』，幻焰這個名稱通用於偏圓（指偏教和圓教），如二十五三昧中有如幻三昧，仍然義理貫通圓教和別教，現在從圓教來說，一心三幻破一心三惑，理惑的本體是一，境智如如。『適言』下面是觀法，心性觀只是有名字，說有，則一念都沒有，何況有十界的質像呢？說無，則又生起三千慮想，何況一界的念慮呢？不可以因為這樣有無的思慮，那麼一念心中道就冷然了，所以知道心是妙的。妙即是三千，三千即是法，法所以有三軌，所以說『可軌』。這個心法非因非果，這裡舉出因果所依的本體。『能如理觀』這句話能夠取因果之觀，所以能夠被稱為體家之宗。用只是宗體的功能，因華果蓮可以用意領會，因此名稱中本來就包含三義。『由一心』等，研究一剎那既然成為觀，就用這個觀再觀後面的心，後面的心成為觀，所覆成為能，後後相續名為『教余心』。經是被施教的教法，所以觀下面的惑名為『經』。
其次，分別關於體中『心本』等，只是實相雙非有無，雙非生滅，轉而解釋有無。『初觀』下面是宗。『以觀』下面是用。惡覺的名稱不侷限於淺顯，不起。
【English Translation】 English version: Explaining the fifth chapter, 'Meeting Differences' comes after what has not yet been discussed. Therefore, the sixth chapter on 'Observing the Mind' is used to resolve the previous five chapters, allowing each passage to enter the gate of contemplation. However, it needs detailed explanation to become a subtle contemplation.
Question:
If so, why not place this text on 'Observing the Mind' in the seventh chapter to resolve the previous six chapters?
Answer:
Because the content of 'Meeting Differences' is extensive, it does not surpass it. Therefore, in the text of 'Meeting Differences', establishing a gate of contemplation on its own means that the entire Siddhantha (Siddhanta, meaning doctrine, principle) is the essence of contemplation, not relying on phenomena to become theoretical contemplation. Based on the previous text, it is divided into five sections. First, regarding the chapter headings, it is further divided into five chapters. First, regarding the names in the headings, the term 'illusion and flame' (幻焰) is common to both provisional and perfect teachings (referring to provisional and perfect teachings). For example, among the twenty-five Samadhis, there is the 'Illusion-like Samadhi' (如幻三昧), which still connects the meaning of perfect and distinct teachings. Now, from the perspective of the perfect teaching, the one mind's three illusions break the one mind's three delusions, the essence of principle and delusion is one, and the realm of wisdom is as it is. 'Appropriately speaking' (適言) below refers to the method of contemplation. The contemplation of mind-nature only has a name. If it is said to exist, then there is not even a single thought, let alone the qualities and forms of the ten realms. If it is said to be non-existent, then three thousand anxieties and thoughts arise again, let alone the thoughts and anxieties of one realm. Because of this consideration of existence and non-existence, the middle way in a single thought becomes cold and still. Therefore, it is known that the mind is wonderful. Wonderful is the three thousand, and the three thousand is the Dharma. The Dharma therefore has three models, so it is said to be 'modelable' (可軌). This mind-dharma is neither cause nor effect. Here, the essence on which cause and effect depend is mentioned. 'Able to contemplate according to principle' (能如理觀) This phrase is able to take the contemplation of cause and effect, so it can be called the sect of the essence family. Function is only the function of the essence and body. The cause, flower, fruit, and lotus can be understood with intention. Therefore, the name originally contains three meanings. 'From one mind' (由一心) etc., since studying a single moment has become contemplation, then use this contemplation to contemplate the subsequent mind again. The subsequent mind becomes contemplation, and what is repeated becomes the ability. The continuous succession of subsequent minds is called 'teaching the remaining mind' (教余心). The Sutra is the teaching that is being taught, so contemplating the delusions below is called 'Sutra' (經).
Secondly, regarding the essence in 'mind-essence' (心本) etc., it is only the reality that is both non-existent and non-non-existent, both non-arising and non-ceasing, turning to explain existence and non-existence. 'First contemplation' (初觀) below is the sect. 'With contemplation' (以觀) below is the function. The name of evil awareness is not limited to the superficial, does not arise.
之相意實在深，故得觀心為今經用。「心數」下教相，教相分別，故云「同異」。分別此教無不會實，故云「而轉」。次引證五章。不得率爾從近而解。
次約生起中「以心觀心」名也。「境」體也。「觀契」因也。「得脫」果也。此因果宗也。令余亦脫，用也。「分別王數是教相」者，心既是妙，王數亦妙，妙而分別，故屬教相。
次約開閤中約十二緣，一念為總、別即三道者，即十界三道，以下文分別約十界故。分別文中言「教相兼于開合」者，只此教相一文兼前開合，約分別邊名為教相，只一生滅名之為合，離為十界名之為開。
次料簡中不復料簡五章，但簡用觀之意，又為二：初約根性不同，次「又論」下理須具足。初文中雲「為信行人」等者，如樹一根開眾枝葉，於一實相開無量名；若為法行以身喻身，能喻所喻皆生觀解。
次文又四：先引三論，次引兩經，三「何者」下責失，四「若欲」下示得。初文《大論》四句評聞慧者，具如《止觀》第一記。此四句中具舉得失，第三句得，餘三並失。次引《百論》單引兩失。云「百論有盲跛」等者，《百論》「外人計云：若神無觸身不能到，如盲跛二人相假能到。內破曰：盲跛二觸二思惟故是故能到，身神無二故不能到。」今借喻邊相假
【現代漢語翻譯】 現代漢語譯本： 『之相意實在深』，所以才以觀心作為本經的宗旨。『心數』以下是教相，教相在於分別，所以說『同異』。分別此教沒有不符合實際的，所以說『而轉』。接下來引證五章。不可草率地從表面理解。
接下來從生起方面來說，『以心觀心』是名稱，『境』是本體，『觀契』是原因，『得脫』是結果。這是因果的宗旨。使其他人也能解脫，這是作用。『分別王數是教相』，心既然是微妙的，王數也是微妙的，在微妙中進行分別，所以屬於教相。
接下來從開合方面來說，以十二緣起，一念作為總，別即是三道，也就是十界三道，因為下文會分別說明十界。在分別文中說『教相兼于開合』，只是這教相一文兼顧了前面的開合，從分別的角度來說稱為教相，只是一生滅稱為合，分離為十界稱為開。
接下來是料簡，不再料簡五章，只是簡要說明用觀的意義，又分為兩點：首先從根性不同來說，其次『又論』以下是說理應具足。首先文中說『為信行人』等，就像樹的一根開出眾多枝葉，從一個實相開出無量名；如果是為法行人，以自身比喻自身，能比喻的和所比喻的都能產生觀解。
接下來一段又分為四點：首先引用《三論》，其次引用兩部經，第三『何者』以下是責備缺失，第四『若欲』以下是展示獲得。首先《大論》四句評論聞慧，具體內容見《止觀》第一記。這四句中既有獲得也有缺失，第三句是獲得，其餘三句都是缺失。接下來引用《百論》，只引用了兩點缺失。說『百論有盲跛』等，《百論》中說：『外人認為：如果神沒有觸覺，身體就不能到達，就像盲人和跛子互相依靠才能到達。內破說：盲人和跛子有觸覺和思維，所以能夠到達，身體和神沒有區別，所以不能到達。』現在借用比喻的表面現象。
【English Translation】 English version: 『The meaning of the aspect is truly profound,』 therefore, observing the mind is used as the purpose of this sutra. 『Mind-numbers』 below are the teachings, and the teachings lie in differentiation, hence the saying 『sameness and difference.』 Differentiating this teaching will not fail to accord with reality, hence the saying 『and transformation.』 Next, five chapters are cited as evidence. One should not hastily interpret from the surface.
Next, from the aspect of arising, 『using the mind to observe the mind』 is the name, 『object』 is the substance, 『observational agreement』 is the cause, and 『attaining liberation』 is the result. This is the principle of cause and effect. Causing others to also be liberated is the function. 『Differentiating the king-numbers is the teaching aspect,』 since the mind is wondrous, the king-numbers are also wondrous, and differentiating within the wondrous belongs to the teaching aspect.
Next, from the aspect of opening and closing, taking the twelve links of dependent origination, one thought as the totality, and the particular as the three paths, which are the ten realms and three paths, because the following text will separately explain the ten realms. In the differentiating text, it says 『the teaching aspect encompasses opening and closing,』 only this teaching aspect encompasses the preceding opening and closing, from the perspective of differentiation it is called the teaching aspect, only one arising and ceasing is called closing, and separating into the ten realms is called opening.
Next is the analysis, no longer analyzing the five chapters, but simply explaining the meaning of using observation, which is further divided into two points: first, from the difference in faculties, and second, 『further discussion』 below means that the principle should be complete. First, the text says 『for those who practice by faith,』 etc., like a tree's one root opening into many branches and leaves, from one real aspect opening into limitless names; if it is for those who practice by Dharma, using oneself as a metaphor for oneself, both the metaphor and what is being metaphorized can generate observational understanding.
The next section is further divided into four points: first, citing the Three Treatises (Sanlun), second, citing two sutras, third, 『what』 below is rebuking the omissions, and fourth, 『if one desires』 below is showing the attainment. First, the Great Treatise (Dàlùn) has four sentences commenting on learning wisdom, the specific content can be found in the first record of Stopping and Contemplation (Zhǐ Guān). These four sentences contain both attainment and omission, the third sentence is attainment, and the remaining three sentences are omissions. Next, citing the Hundred Treatises (Bǎilùn), only two omissions are cited. Saying 『the Hundred Treatises has the blind and the lame,』 etc., the Hundred Treatises says: 『Outsiders think: if the spirit has no touch, the body cannot arrive, like the blind and the lame relying on each other to arrive. The inner refutation says: the blind and the lame have touch and thought, therefore they can arrive, the body and spirit are not different, therefore they cannot arrive.』 Now borrowing the superficial phenomenon of the metaphor.
能到，不取所計神我及身。今言盲而不跛如有行無解，跛而不盲如有解無行，若解行具足猶如二全。次引牟子雙失顯得，云「牟子有說行之義」者，如《止觀》第一記。以此二喻例釋《大論》四句，可知。次引《華嚴》及今經，可知。次「何者」下責失中以言教之風吹無室之燈，室如定也。照于理境諸法不了，且略舉一慢應具足諸惑，執妙教之刃、傷智照之手。若但暗證觀心之人起增上慢，前是我慢與此中別，抱暗證之炬、燒勝定之手。「若欲」下示得，為二：先示，次結。初文先略示，次釋六即。「修心」下結，又二：初結、次益。眼明慧聞隔字為對，所益蓋廣，何得不以觀解五章之文，令眼智具耶？
釋會異中二：先問起，次答出。答中自分二：前對五章，次解四悉。初文又二：先對五章，云「名該一部世界亦冠於三」者，如五重玄義名最居初冠於一部，部內不出體宗用三，世界亦在四悉之初，生善等三不出世界，是故同也。此並須以圓妙四悉方同此經五章意也。
次問答料簡中二：初一問答，明四悉五章次第不同，次一問答明經論不同。初問可解。次答中四：初雙標兩根，次釋對利鈍，三「五重」下判不同，四「對義」下結酬。
次問者，若以《大論》四悉通《大品經》五章可爾，何得將通
【現代漢語翻譯】 現代漢語譯本：能夠到達，不執取所計度的神我（ātman，常我）及身體。現在說盲而不跛，就像有行動而沒有理解；跛而不盲，就像有理解而沒有行動；如果理解和行動都具備，就像兩者都健全。接著引用牟子的例子，說明雙重缺失的弊端，說『牟子有關於行動意義的論述』，就像《止觀》第一卷所記載的那樣。用這兩個比喻來解釋《大智度論》中的四句，就可以理解了。接著引用《華嚴經》和現在的經文，就可以理解了。在『何者』之後，責備那些在失去定力的情況下，用言語教誨的風吹拂沒有遮蔽的燈，沒有遮蔽的燈就像定力。照耀于理境，卻對諸法不能明瞭，且略舉一慢，應具足諸惑，執持妙教的利刃，傷害智慧照見的手。如果只是暗中證悟觀心的人，就會生起增上慢，這與之前的我慢有所不同，如同抱著暗中證悟的火炬，燒燬殊勝禪定的手。在『若欲』之後，展示獲得的方法，分為兩個部分：先展示，然後總結。開始的部分先簡略地展示，然後解釋六即（六個階段的即）。在『修心』之後總結，又分為兩個部分：先總結，然後說明利益。眼明和慧聞隔字相對，所獲得的利益大概很廣泛，怎麼能不以觀解五章的文句，使眼智都具備呢？ 解釋會異分為兩部分：先提出問題，然後回答。回答中自分為兩部分：前面對應五章，後面解釋四悉檀（catuḥ-siddhānta，四種成就）。開始的部分又分為兩部分：先對應五章，說『名稱涵蓋一部經的世界，也冠於三者之上』，就像五重玄義的名稱最開始就冠於一部經，一部經的內容不出體、宗、用三者，世界也在四悉檀的開始，生善等三者不出世界，所以是相同的。這些都需要用圓妙的四悉檀，才能與這部經的五章的意義相同。 接著是問答料簡，分為兩個部分：第一個問答，說明四悉檀和五章的次第不同；第二個問答，說明經和論的不同。第一個問題可以理解。在第二個回答中，分為四個部分：首先，雙重標示兩種根基；其次，解釋針對利根和鈍根；第三，在『五重』之後，判斷不同；第四，在『對義』之後，總結回答。 接著提問者說，如果用《大智度論》的四悉檀來貫通《大品經》（Mahāprajñāpāramitā Sūtra，大品般若經）的五章，這還可以，怎麼能將貫通
【English Translation】 English version: It is possible to reach, without grasping the conceived ātman (self, permanent self) and the body. Now, saying 'blind but not lame' is like having action without understanding; 'lame but not blind' is like having understanding without action; if both understanding and action are complete, it is like being whole in both aspects. Next, the example of Mouzi is cited to illustrate the disadvantages of dual deficiency, saying 'Mouzi has a discourse on the meaning of action,' as recorded in the first volume of Zhi Guan (止觀). Using these two metaphors to explain the four sentences in the Mahāprajñāpāramitā-śāstra (大智度論), one can understand it. Next, citing the Avataṃsaka Sūtra (華嚴經) and the current scripture, one can understand it. After 'What,' those who, in the state of losing samādhi (定力), use the wind of verbal teachings to blow the unprotected lamp are blamed; the unprotected lamp is like samādhi. Shining upon the realm of principle, yet unable to clearly understand all dharmas, and briefly mentioning one instance of arrogance, one should possess all delusions, holding the sharp blade of the wonderful teaching, harming the hand of wisdom's illumination. If one only secretly realizes the person who contemplates the mind, they will generate increased arrogance, which is different from the previous arrogance, like holding the torch of secret realization, burning the hand of superior samādhi. After 'If you wish,' the method of attainment is shown, divided into two parts: first showing, then concluding. The beginning part first briefly shows, then explains the Six Identities (六即). After 'Cultivating the mind,' it concludes, again divided into two parts: first concluding, then explaining the benefits. 'Clear eyes' and 'wise hearing' are contrasted with alternating characters, and the benefits gained are probably very broad. How can one not use the sentences of the five chapters of contemplation and understanding to make both the eyes and wisdom complete? Explaining the differences is divided into two parts: first raising the question, then answering. The answer is divided into two parts: the first corresponds to the five chapters, and the second explains the four siddhāntas (catuḥ-siddhānta, 四悉檀, four kinds of accomplishments). The beginning part is again divided into two parts: first corresponding to the five chapters, saying 'The name encompasses the world of a scripture and also crowns the three,' just as the name of the Five Profound Meanings initially crowns a scripture, and the content of a scripture does not go beyond substance, essence, and function, and the world is also at the beginning of the four siddhāntas, and the three of generating goodness, etc., do not go beyond the world, so they are the same. These all need to use the perfect and wonderful four siddhāntas to be the same as the meaning of the five chapters of this scripture. Next is the question-and-answer analysis, divided into two parts: the first question and answer explains the different order of the four siddhāntas and the five chapters; the second question and answer explains the difference between scriptures and treatises. The first question is understandable. In the second answer, it is divided into four parts: first, doubly marking the two roots; second, explaining the targeting of sharp and dull roots; third, after 'Fivefold,' judging the difference; fourth, after 'Corresponding meaning,' concluding the answer. Next, the questioner says, if the four siddhāntas of the Mahāprajñāpāramitā-śāstra (大智度論) are used to connect the five chapters of the Mahāprajñāpāramitā Sūtra (大品經, Large Perfection of Wisdom Sutra), that is acceptable, how can you connect
《法華經》耶？粗妙既殊通義安在？《中論》通申，用之即是，何不用耶？答中先申四悉意，次還用通申以申今意。言「中觀」者，謂觀中之觀，名為中觀，故用所觀以申于體，能觀因果以申于宗，所以引《纓珞》助申論者，破立之義與用義同，利益眾生具須破立復同用也。「論有」下次引論意同經，別以三字申三章竟。次「中觀」下總以三字共申于名，文闕教相。教相只是分別前四意，思之可知，故不別釋。更復以論四句申者，論題是總，故總題中含於三觀，具如《止觀》第五卷破古師中意。兩論正申五章也，經但助成。
法華玄義釋簽卷第二 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第三
天臺沙門湛然述
次解四悉中列章別釋，初標列十章通亙一代，于中為二：前七章通約諸經，后之三章獨今經意。前七又四：初二正明悉檀，次二名義同異，次二所起功能，次一自證與利他得失。初二者，前總名、次別相，次二名義同異中，初一名有同異，義一向同，次一名一向，異而義同。次二初凡夫起觀，聖人起教，次唯聖人說默，次一凡聖得失。次後三中初二明今經意，后一明今經文，於前二中初一判權實，次一開權實。得此意已，方知一代悉檀不同。雖前七
【現代漢語翻譯】 現代漢語譯本：《法華經》的教義，粗淺和精妙既然不同，那麼普遍的意義在哪裡呢？《中論》（Madhyamaka-karika，根本中論）已經普遍地闡述了，運用它就可以了，為什麼不用呢？回答中先闡述四悉檀（catuḥ-siddhānta，四種成就）的意義，然後還是用普遍的闡述來闡述現在的意義。說『中觀』，是指觀照中道的觀照，名為中觀，所以用所觀照的來闡述本體，用能觀照的因果來闡述宗旨，所以引用《纓珞經》（Yingluo Sutra，菩薩瓔珞本業經）來輔助闡述《中論》的人，破除和建立的意義與運用的意義相同，利益眾生既需要破除也需要建立，也和運用相同。『論有』下面引用《中論》的意義與《法華經》相同，分別用三個字來闡述三個章節完畢。其次『中觀』下面總共用三個字來共同闡述名稱，文字缺少教相（dharma-lakṣaṇa，佛法的相狀）。教相只是分別前面的四種意義，思考就可以知道，所以不另外解釋。再用《中論》的四句來闡述，論題是總綱，所以總綱中包含著三種觀照，詳細情況如同《止觀》（Mohe Zhiguan，摩訶止觀）第五卷破斥古師中的意義。兩部論典正是闡述五章，而《法華經》只是輔助成就。
《法華玄義釋簽》卷第二 大正藏第 33 冊 No. 1717 《法華玄義釋簽》
《法華玄義釋簽》卷第三
天臺沙門湛然 述
接下來解釋四悉檀中排列章節分別解釋，首先標明排列十章貫穿一代時教，其中分為兩部分：前七章普遍地概括諸經，后三章是唯獨《法華經》的意義。前七章又分為四部分：最初兩章正式闡明悉檀，其次兩章名稱和意義的同異，其次兩章所產生的功能，最後是自證和利他的得失。最初兩章，前面是總的名稱，後面是分別的相狀，其次兩章名稱和意義的同異中，最初是一個名稱有同有異，意義一向相同，其次是一個名稱一向相異，而意義相同。其次兩章，最初是凡夫生起觀照，聖人生起教化，其次是隻有聖人才能說和默然，最後是凡夫和聖人的得失。其次是後面的三章中，最初兩章闡明現在這部經的意義，後面一章闡明現在這部經的文字，在前面的兩章中，最初是判別權實（upāya-satya，方便之真實），其次是開顯權實。得到這個意義之後，才知道一代時教的悉檀不同。即使是前面的七章
【English Translation】 English version: The teachings of the 『Lotus Sutra』 (Saddharma Puṇḍarīka Sūtra), since the coarse and the subtle are different, where is the universal meaning? The 『Treatise on the Middle Way』 (Madhyamaka-karika) has already expounded it universally, using it is sufficient, why not use it? The answer first expounds the meaning of the four siddhantas (catuḥ-siddhānta), and then still uses the universal exposition to expound the present meaning. Saying 『Middle View』 (Madhyamaka), refers to the contemplation of the Middle Way, called Middle View, therefore using what is contemplated to expound the substance, using the cause and effect of what can be contemplated to expound the purpose, therefore quoting the 『Garland Sutra』 (Yingluo Sutra) to assist in expounding the Treatise, the meaning of destroying and establishing is the same as the meaning of using, benefiting sentient beings requires both destroying and establishing, and is also the same as using. 『Treatise has』 below quotes the meaning of the Treatise as the same as the Sutra, separately using three characters to expound the three chapters completely. Next, 『Middle View』 below uses a total of three characters to jointly expound the name, the text lacks dharma-lakṣaṇa. Dharma-lakṣaṇa is only distinguishing the previous four meanings, thinking about it can be known, therefore not explaining it separately. Furthermore, using the four sentences of the Treatise to expound, the topic of the Treatise is the general outline, therefore the general outline contains the three contemplations, the detailed situation is like the meaning in the fifth volume of 『Mohe Zhiguan』 refuting the ancient teachers. The two treatises are precisely expounding the five chapters, while the 『Lotus Sutra』 is only assisting in achieving.
『Annotations on the Profound Meaning of the Lotus Sutra』, Volume 2 Taisho Tripitaka Volume 33 No. 1717 『Annotations on the Profound Meaning of the Lotus Sutra』
『Annotations on the Profound Meaning of the Lotus Sutra』, Volume 3
Commented by Śramaṇa Zhanran of Tiantai
Next, explaining the arrangement of chapters in the four siddhantas separately, first indicating that the arrangement of ten chapters runs through a generation of teachings, among which it is divided into two parts: the first seven chapters universally summarize the sutras, the last three chapters are the meaning unique to the 『Lotus Sutra』. The first seven chapters are further divided into four parts: the first two chapters formally explain the siddhantas, the next two chapters are the similarities and differences in name and meaning, the next two chapters are the functions that arise, and the last is the gains and losses of self-realization and benefiting others. The first two chapters, the front is the general name, the back is the separate characteristics, the next two chapters are the similarities and differences in name and meaning, the first is that a name has similarities and differences, the meaning is always the same, the second is that a name is always different, but the meaning is the same. The next two chapters, the first is that ordinary people give rise to contemplation, sages give rise to teaching, the second is that only sages can speak and be silent, and the last is the gains and losses of ordinary people and sages. Next are the last three chapters, the first two chapters explain the meaning of the present sutra, the last chapter explains the text of the present sutra, in the previous two chapters, the first is to judge the expedient truth (upāya-satya), the second is to reveal the expedient truth. After obtaining this meaning, one knows that the siddhantas of a generation of teachings are different. Even the previous seven chapters
門義及今經妙未獨顯，別明當部故有後三。思之思之！
初釋名中三：初泛引古師，次引論破，三引南嶽正解。初如文。次文者先引《地持》證謬，次正破謬。初引《地持》四優檀那者，彼第十七〈菩提分品〉云：「余之一切所行所學悉入三三昧門，所謂聲聞所行所學有四優檀那法，諸佛菩薩為眾生故亦說此四，謂一切行苦是優檀那法，乃至涅槃寂滅是優檀那法。諸佛菩薩具足此法，復以此法轉授眾生是名優檀那。過去寂默諸牟尼尊展轉相傳，是名優檀那。增上涌出乃至具足出第一有，是名優檀那。」論文無經字，但題云「地持經」，故今引云經也。《地持》此四名為印者，如下所引《大論》所明法印不同，大乘一印、小乘三印，此《地持》文雖是大乘，欲明所攝之法，及為初行菩薩且修此四，四隻是三，更立苦印故為四也。二印印生死，一印印涅槃，生死以無常為初印，無我為後印，又名為宗，故知此與四悉名義全別。「印是」下釋印義，教行兩文不同。說屬世智故云「世智所說」。
問：
約教約行俱云傳授，有何差別？
答：
教是所傳之法，故云佛菩薩具此法行；是能傳之功，故云經過去寂默諸牟尼，只是佛佛皆有化他傳教之行。「增上」等者，並是嘆釋宗義故也。言「第一
【現代漢語翻譯】 現代漢語譯本： 門義以及《今經》的精妙之處並非單獨顯現，爲了分別闡明當部的內容，所以後面還有三部分。仔細思考，仔細思考！
最初的釋名部分分為三點：首先泛泛地引用古師的觀點，其次引用論著進行駁斥，最後引用南嶽慧思禪師的正確解釋。第一點如原文所示。第二點中，先引用《地持經》（Bodhisattvabhūmi Sūtra，解釋菩薩地的經典）來證明其謬誤，然後正式駁斥其謬誤。首先引用《地持經》中的『四優檀那』，該經第十七〈菩提分品〉中說：『其餘一切所行所學都歸入三三昧門，也就是聲聞（Śrāvaka，聽聞佛法而修行的弟子）所行所學有四優檀那法，諸佛菩薩爲了眾生也宣說這四種，即一切行苦是優檀那法，乃至涅槃寂滅是優檀那法。諸佛菩薩具足此法，又以此法轉授眾生，這叫做優檀那。過去寂默的諸牟尼尊（Muni，聖者）輾轉相傳，這叫做優檀那。增上涌出乃至具足出第一有（指色界頂天），這叫做優檀那。』論文中沒有『經』字，但題目寫的是『地持經』，所以現在引用時也說是經。《地持經》將這四種稱為『印』，如下面引用的《大智度論》（Mahāprajñāpāramitopadeśa，解釋《大般若經》的論書）所說的法印不同，大乘（Mahāyāna，佛教的一個主要流派）是一印，小乘（Hināyāna，佛教的早期流派，也稱聲聞乘）是三印，這《地持經》的文句雖然是大乘，但想要說明所攝之法，以及爲了初行菩薩暫且修習這四種，四種實際上只是三種，因為額外設立了苦印，所以才是四種。兩種印印證生死，一種印印證涅槃，生死以無常為初印，無我為後印，又稱為宗，所以可知這與四悉檀（catuḥ-siddhānta，四種成就）的名義完全不同。『印是』下面解釋印的含義，教和行兩方面的說法不同。說是屬於世俗智慧，所以說是『世智所說』。
問：
無論是從教理上說還是從修行上說，都說是傳授，有什麼區別？
答：
教是所傳的法，所以說是佛菩薩具足此法；行是能傳的功用，所以說是經過過去寂默的諸牟尼，只是佛佛都有化他傳教的行為。『增上』等，都是讚歎解釋宗義的緣故。說『第一』
【English Translation】 English version: The meaning of the 'Door' and the subtlety of the 'Present Sutra' are not exclusively revealed. To separately clarify the content of this section, there are three parts that follow. Contemplate it, contemplate it!
The initial explanation of the name is in three parts: first, a general citation of ancient teachers; second, a citation of treatises for refutation; and third, a citation of the correct interpretation by Nanyue Huisi (南嶽慧思, a Tiantai Buddhist patriarch). The first point is as in the text. In the second point, first, the Bodhisattvabhūmi Sūtra (地持經, Bodhisattvabhūmi Sūtra) is cited to prove the error, and then the error is formally refuted. First, the 'Four Utpādanas' from the Bodhisattvabhūmi Sūtra are cited. The seventeenth chapter, 'Bodhipakṣa Chapter' of that sutra, says: 'All other practices and studies enter the three samādhi doors, that is, the practices and studies of the Śrāvakas (聲聞, Hearers) have four Utpādana dharmas. The Buddhas and Bodhisattvas also speak of these four for the sake of sentient beings, namely, all suffering of actions is an Utpādana dharma, and even Nirvāṇa and quiescence are Utpādana dharmas. The Buddhas and Bodhisattvas are complete with this dharma, and they transmit this dharma to sentient beings, which is called Utpādana. The silent Munis (牟尼, Sages) of the past transmitted it to each other, which is called Utpādana. Increasing emergence and even complete emergence from the First Existence (指色界頂天, the highest heaven in the Realm of Form) is called Utpādana.' The treatise does not have the word 'Sūtra', but the title says 'Bodhisattvabhūmi Sūtra', so now it is cited as a sutra. The Bodhisattvabhūmi Sūtra calls these four 'seals' (印), which are different from the Dharma seals mentioned in the Mahāprajñāpāramitopadeśa (大智度論, Great Treatise on the Perfection of Wisdom), where Mahāyāna (大乘, the Great Vehicle) has one seal and Hīnayāna (小乘, the Lesser Vehicle) has three seals. Although this passage from the Bodhisattvabhūmi Sūtra is Mahāyāna, it wants to clarify the dharma it encompasses, and for the sake of Bodhisattvas in the initial stages of practice, they temporarily cultivate these four. The four are actually only three, because an additional suffering seal is established, so there are four. Two seals seal birth and death, and one seal seals Nirvāṇa. Birth and death take impermanence as the initial seal and no-self as the final seal, and it is also called the 'tenet' (宗), so it can be known that this is completely different from the meaning of the Four Siddhāntas (四悉檀, catuḥ-siddhānta). 'Seal is' below explains the meaning of 'seal', and the statements of teaching and practice are different. Saying it belongs to worldly wisdom, so it is said to be 'what worldly wisdom says'.
Question:
Whether speaking from the perspective of teaching or practice, both say 'transmission', what is the difference?
Answer:
The teaching is the dharma that is transmitted, so it is said that the Buddhas and Bodhisattvas are complete with this dharma; practice is the function of being able to transmit, so it is said that it has passed through the silent Munis of the past, it is just that all Buddhas have the act of transforming others and transmitting the teaching. 'Increasing' etc., are all for the sake of praising and explaining the meaning of the tenet. Saying 'First'
有」者，謂三界頂，此有難出，故云「第一」；居極頂，故復云「第一」。次「彼明文」下正破。「如此」下例破。「南嶽」下正釋，可見。
二辨相中二：先引大師釋，次私釋。初文四悉自為四段。初文二：初釋、次料簡。初文中言「世界」者，謂五陰差別，界入亦然。次文者「若無」下問，「人者」下答，「第一義」下問，「答」下答也。「外人」下因釋。外人橫計，不名世界、不達差別，但總計我，無因謂自然，邪因謂梵天等。此四悉文全出《大論》。為人中三：標、釋、結。釋中二：初正釋，次「如雜業」下立傍正相以釋疑。初文云「或聽不聽」者，「聽」謂聽許，雖復雙舉，意在於聽；聽是所宜，宜即生善。次釋疑者，恐引此為疑：生善文中復有破惡者何耶？于中先出相狀，次正判。初文言「如雜業」等者，文引二經云：如經中說，以雜業故雜生世間，及更有破群那經。
問：
此二經云何通？
答：
有人不信罪福墮于斷見，斷彼疑故說雜業等。若計有神我墮于常見，如破群那來問佛言誰受？若佛說言某受。更增其邪，是故不說受者觸者，但說無觸無受。此之二人雖有此疑，機在生善。
次「此意」下正判，傍為二人不信罪福破其斷常，正為二人令生善根，故為人
【現代漢語翻譯】 現代漢語譯本：
「有」指的是三界之頂，這個『有』很難超出，所以稱為『第一』；因為它位於最高處，所以又稱為『第一』。接下來的『彼明文』開始正式破斥。『如此』以下是舉例破斥。『南嶽』以下是正式解釋，可以理解。
二、辨別相狀分為兩部分：首先引用大師的解釋，然後是我的個人解釋。首先的文句，四悉檀各自成為四個段落。最初的文句分為兩部分：首先是解釋，然後是簡別。最初的文句中說『世界』，指的是五陰的差別，界和入也是這樣。接下來的文句，『若無』以下是提問，『人者』以下是回答，『第一義』以下是提問，『答』以下是回答。『外人』以下是解釋原因。外道之人橫加揣測，不稱為世界，不通達差別，只是總的計算自我，沒有原因就說是自然，邪惡的原因就說是梵天等等。這四悉檀的文句全部出自《大智度論》。為人悉檀中分為三部分：標示、解釋、總結。解釋中分為兩部分：首先是正式解釋，然後是『如雜業』以下，建立旁證和正相來解釋疑惑。最初的文句說『或聽不聽』，『聽』指的是聽許，雖然是雙重舉例，但重點在於聽；聽是適宜的，適宜就能產生善。接下來的解釋疑惑，是恐怕有人以此產生疑問：在生善的文句中，為什麼又有破除惡行的內容呢？其中首先列出相狀，然後正式判斷。最初的文句說『如雜業』等等，文句引用了兩部經：如經中所說，因為雜業的緣故雜亂地生於世間，以及更有破群那經。
問：
這兩部經如何才能貫通理解？
答：
有人不相信罪福，墮入斷見，爲了破除他們的疑惑，所以說雜業等等。如果有人執著于有神我，墮入常見，就像破群那來問佛陀誰承受果報？如果佛陀說某人承受，反而會增加他們的邪見，所以不說承受者和觸及者，只說沒有觸及和沒有承受。這兩個人雖然有這樣的疑惑，但他們的根機在於能夠產生善。
接下來的『此意』以下是正式判斷，旁證是爲了不相信罪福的兩個人，破除他們的斷見和常見，正式是爲了這兩個人，讓他們生起善根，所以是為人悉檀。
【English Translation】 English version:
'Existence' refers to the summit of the Three Realms. This 'existence' is difficult to transcend, hence it is called 'first'; because it resides at the highest point, it is again called 'first'. The following 'that clear text' begins to formally refute. 'Such' below is an example of refutation. 'Nanyue' below is the formal explanation, which can be understood.
Two, distinguishing characteristics is divided into two parts: first, quoting the master's explanation, and then my personal explanation. The initial sentences, the four Siddhantas, each become four paragraphs. The initial sentences are divided into two parts: first, the explanation, and then the distinction. The initial sentences say 'world', referring to the differences of the five skandhas (five aggregates) , and so are the realms and entrances. The following sentences, 'If there is not' below is the question, 'The person' below is the answer, 'The first meaning' below is the question, 'Answer' below is the answer. 'Outsiders' below is the reason for the explanation. Outsiders make wild guesses, not calling it the world, not understanding the differences, but only calculating the self in general, saying it is natural without cause, and saying the evil cause is Brahma, etc. These four Siddhanta sentences all come from the Mahaprajnaparamita Shastra.
For the sake of beings, it is divided into three parts: indication, explanation, and conclusion. The explanation is divided into two parts: first, the formal explanation, and then 'like mixed karma' below, establishing corroboration and the correct appearance to explain doubts. The initial sentences say 'or listen or not listen', 'listen' refers to listening and permitting. Although it is a double example, the focus is on listening; listening is appropriate, and appropriateness can generate goodness. The following explanation of doubts is for fear that someone will raise doubts about this: In the sentences of generating goodness, why is there content to eliminate evil deeds? Among them, first list the characteristics, and then formally judge. The initial sentences say 'like mixed karma' etc., the sentences quote two sutras: As it is said in the sutras, because of mixed karma, they are born into the world in a mixed manner, and there is also the Phalguna Sutra.
Question:
How can these two sutras be understood in a coherent way?
Answer:
Some people do not believe in the merit and demerit of sin and fall into annihilationism. To dispel their doubts, it is said that mixed karma, etc. If someone clings to the existence of a divine self and falls into eternalism, like Phalguna coming to ask the Buddha who receives the retribution? If the Buddha said that someone receives it, it would increase their wrong views, so he does not say the receiver and the toucher, but only says there is no touching and no receiving. Although these two people have such doubts, their potential lies in being able to generate goodness.
The following 'This intention' below is the formal judgment. The corroboration is for the two people who do not believe in merit and demerit, dispelling their annihilationism and eternalism. The formal is for these two people, allowing them to generate good roots, so it is for the sake of beings.
中非無破惡，但有傍正，故云正為生善，傍為破惡。
三對治中亦標、釋、結。釋中二：初辨有無，次「對治」下正釋相。初文中雲「有法對治則有」等者，有能治所治，故名為「有」。第一義中既無能所，故云「則無」。此中實性伹是對辨，為顯對治有能所耳。次結中雲「說此法藥」等者，通論四悉無非法藥。今從別說，從對治邊立名便故且作此說。
次第一義中亦標、釋、結。釋中二：初立二種不同，次「不可」下釋二種相。初文言「有二」者，意說今文言第一義者，從教法邊正當可說，不可說者當內證邊，非今文意，故須辨異。初釋不可說中，初正出相，次引論證。初文者，證法無憑須寄人辨，故云「諸佛等所得之法」，所引偈者亦是論第一義文中引之。初之二句明證法功能，能離言說妄想故也。次二句者明所證法體，上句正明法體，次句引例況釋，如過去諸佛所得涅槃不生滅法在我身中。「說諸」下一偈與世界互辨，前明世界亦與第一義互辨，故今亦然。次可說者，正明今意四句皆實，故無非第一義也。「佛于」下引證。「此亦是一家明四門入實」者，判也。謂一切實等四句，次第以對有等四門，上皆名「等」者，入實也。「故中論」下證入實意，謂為利根故也。「快馬見鞭影」如《止觀》第二
【現代漢語翻譯】 現代漢語譯本：
沒有不破除罪惡的[中非]，只有[傍正]，所以說[正]是爲了產生善良，[傍]是爲了破除罪惡。（[中非]和[傍正]在此處指代某種修行方法或狀態，具體含義需要根據上下文進一步確定。）
在三種對治（指三種不同的對治煩惱的方法）中，也有標、釋、結（標示、解釋、總結）的結構。在解釋部分，分為兩點：首先辨別有無，其次從『對治』開始正式解釋其相狀。在辨別有無的部分，文中說『有法對治則有』等，意思是說，有能對治的（能治療的）和所對治的（被治療的），所以稱為『有』。在第一義（最高真理）中，既然沒有能和所的分別，所以說『則無』。這裡所說的實性只是爲了辨別，爲了顯示對治有能和所的作用。其次，在總結部分，文中說『說此法藥』等，總的來說，用四悉檀（四種說法方式）來說，沒有不是法藥的。現在從分別的角度來說，從對治的方面來立名，爲了方便，暫且這樣說。
其次，在第一義中，也有標、釋、結的結構。在解釋部分，分為兩點：首先確立兩種不同，其次從『不可』開始解釋兩種相狀。在確立兩種不同的部分，文中說『有二』，意思是說，現在文中所說的第一義，從教法的角度來說，正當是可以說的；不可說的，應當從內證的角度來說，不是現在文中的意思，所以需要辨別差異。在解釋不可說的部分，首先正式說明其相狀，其次引用論證。在正式說明其相狀的部分，證明佛法沒有憑藉，需要依靠人來辨別，所以說『諸佛等所得之法』。所引用的偈頌也是出自《中論》第一義品。前面的兩句說明佛法的功能，能夠遠離言說和妄想。後面的兩句說明所證得的法體，上一句正式說明法體，下一句引用例子來比況解釋，如同過去諸佛所證得的不生不滅的涅槃之法在我身中。『說諸』下面的偈頌與世界互相辨別，前面說明世界也與第一義互相辨別，所以現在也是這樣。其次，可說的部分，正式說明現在的意思，四句（指四種命題形式，如『是』、『不是』、『既是又不是』、『既不是也不是』）都是真實的，所以沒有不是第一義的。『佛于』下面是引用的論證。『此亦是一家明四門入實』，這是判決。意思是說，一切真實等四句，依次對應有等四門，上面都稱為『等』，是爲了進入真實。『故中論』下面證明進入真實的意思，是爲了利根的人。『快馬見鞭影』如同《止觀》第二（《摩訶止觀》第二卷）。 English version:
There is no non-destructive evil in [Zhongfei], but only [Bangzheng], so it is said that [Zheng] is for generating goodness, and [Bang] is for destroying evil. ([Zhongfei] and [Bangzheng] here refer to a certain practice method or state, and the specific meaning needs to be further determined according to the context.)
In the three antidotes (referring to three different methods of counteracting afflictions), there is also the structure of marking, explaining, and concluding. In the explanation part, it is divided into two points: first, distinguish between existence and non-existence, and second, from 'antidote' onwards, formally explain its appearance. In the part of distinguishing between existence and non-existence, the text says 'If there is a Dharma antidote, then there is', meaning that there is a curer (the healer) and a curable (the one being healed), so it is called 'existence'. In the first meaning (ultimate truth), since there is no distinction between the able and the what, it is said 'then there is not'. The reality mentioned here is only for distinguishing, in order to show that the antidote has the function of the able and the what. Secondly, in the concluding part, the text says 'Speaking of this Dharma medicine', generally speaking, using the four siddhantas (four ways of speaking), there is nothing that is not Dharma medicine. Now, from a separate perspective, naming it from the aspect of antidote, for convenience, let's just say that.
Secondly, in the first meaning, there is also the structure of marking, explaining, and concluding. In the explanation part, it is divided into two points: first, establish two differences, and second, from 'impossible' onwards, explain the two appearances. In the part of establishing two differences, the text says 'There are two', meaning that the first meaning mentioned in the text now, from the perspective of teaching, is properly speakable; the unspeakable should be from the perspective of inner realization, not the meaning of the text now, so it is necessary to distinguish the differences. In the part of explaining the unspeakable, first formally explain its appearance, and then cite arguments. In the part of formally explaining its appearance, proving that the Dharma has no basis, it needs to rely on people to distinguish, so it is said 'The Dharma obtained by the Buddhas, etc.'. The quoted verse is also from the first meaning chapter of the Madhyamaka-karika. The first two sentences explain the function of the Dharma, which can be far away from speech and delusion. The latter two sentences explain the body of the Dharma that has been realized, the previous sentence formally explains the body of the Dharma, and the next sentence cites examples to compare and explain, just like the Nirvana Dharma of non-birth and non-death obtained by the Buddhas of the past is in my body. The verse below 'Speaking of all' distinguishes between the world, and the first meaning, the previous explanation shows that the world also distinguishes between the first meaning, so it is also the same now. Secondly, the speakable part formally explains the current meaning, the four sentences (referring to four forms of propositions, such as 'is', 'is not', 'is and is not', 'neither is nor is not') are all true, so there is nothing that is not the first meaning. 'The Buddha' below is the cited argument. 'This is also a family that clarifies the four gates to enter reality', this is the judgment. It means that all the four sentences of reality, etc., correspond to the four gates of existence, etc., and the above are all called 'etc.', in order to enter reality. 'Therefore, the Madhyamaka-karika' below proves the meaning of entering reality, which is for the benefit of those with sharp roots. 'A fast horse sees the shadow of the whip' is like the second of Mohe Zhiguan (the second volume of Great Calming and Contemplation).
【English Translation】 Modern Chinese translation:
There is no non-destructive evil in [Zhongfei], but only [Bangzheng], so it is said that [Zheng] is for generating goodness, and [Bang] is for destroying evil. ([Zhongfei] and [Bangzheng] here refer to a certain practice method or state, and the specific meaning needs to be further determined according to the context.)
In the three antidotes (referring to three different methods of counteracting afflictions), there is also the structure of marking, explaining, and concluding. In the explanation part, it is divided into two points: first, distinguish between existence and non-existence, and second, from 'antidote' onwards, formally explain its appearance. In the part of distinguishing between existence and non-existence, the text says 'If there is a Dharma antidote, then there is', meaning that there is a curer (the healer) and a curable (the one being healed), so it is called 'existence'. In the first meaning (ultimate truth), since there is no distinction between the able and the what, it is said 'then there is not'. The reality mentioned here is only for distinguishing, in order to show that the antidote has the function of the able and the what. Secondly, in the concluding part, the text says 'Speaking of this Dharma medicine', generally speaking, using the four siddhantas (four ways of speaking), there is nothing that is not Dharma medicine. Now, from a separate perspective, naming it from the aspect of antidote, for convenience, let's just say that.
Secondly, in the first meaning, there is also the structure of marking, explaining, and concluding. In the explanation part, it is divided into two points: first, establish two differences, and second, from 'impossible' onwards, explain the two appearances. In the part of establishing two differences, the text says 'There are two', meaning that the first meaning mentioned in the text now, from the perspective of teaching, is properly speakable; the unspeakable should be from the perspective of inner realization, not the meaning of the text now, so it is necessary to distinguish the differences. In the part of explaining the unspeakable, first formally explain its appearance, and then cite arguments. In the part of formally explaining its appearance, proving that the Dharma has no basis, it needs to rely on people to distinguish, so it is said 'The Dharma obtained by the Buddhas, etc.'. The quoted verse is also from the first meaning chapter of the Madhyamaka-karika. The first two sentences explain the function of the Dharma, which can be far away from speech and delusion. The latter two sentences explain the body of the Dharma that has been realized, the previous sentence formally explains the body of the Dharma, and the next sentence cites examples to compare and explain, just like the Nirvana Dharma of non-birth and non-death obtained by the Buddhas of the past is in my body. The verse below 'Speaking of all' distinguishes between the world, and the first meaning, the previous explanation shows that the world also distinguishes between the first meaning, so it is also the same now. Secondly, the speakable part formally explains the current meaning, the four sentences (referring to four forms of propositions, such as 'is', 'is not', 'is and is not', 'neither is nor is not') are all true, so there is nothing that is not the first meaning. 'The Buddha' below is the cited argument. 'This is also a family that clarifies the four gates to enter reality', this is the judgment. It means that all the four sentences of reality, etc., correspond to the four gates of existence, etc., and the above are all called 'etc.', in order to enter reality. 'Therefore, the Madhyamaka-karika' below proves the meaning of entering reality, which is for the benefit of those with sharp roots. 'A fast horse sees the shadow of the whip' is like the second of Mohe Zhiguan (the second volume of Great Calming and Contemplation).
記。「若聞」下結，反以無結有，故云「豈第一義耶」。
十五番者，又二：初正釋，次「問」下料簡。初文者，總十五番，謂一事理，二假實，三善惡人，四善惡陰，五善惡法，六三世，七內外凡，八見修聖，九凡及聖，非學非無學即凡位也。十至十三四悉各為一番，十四以四悉通為一番，十五別約四諦。此十五番為欲令人了四悉義遍一切法，若得此意觸境皆成自行化他法皆具足，然須細釋此十五番，皆使順於歡喜生善破惡入真。又此十五番雖趣舉一法，不無次第。于中為四：初之六番約所觀人法，次內外凡下三番約能觀凡聖，三五番約所施方法，四一番約所觀諦，非所觀法無以成能觀人，非能觀人無以用所施法，非上三故不成於諦，諦是所觀，義通能所人法迷悟故也。今略出相狀，不可具記。
初事理者，名通迷悟因果等法，今且在迷為迷說於事中有理而理異於事，直聞此法心生歡喜屬世界，聞能生善破惡入真即屬后三。假實異故聞復歡喜即屬世界。輪等譬實法，車即譬假名，五陰及人共譬和合有人也。從人邊說即為人。論既云「或說有人無人」，人能生善故也。單說實法，實法虛幻，可以觀治。「雙非」下明第一義，論中既云「言語道斷」，故云雙非即第一義，故一一悉並引論證。此假實相對為一
【現代漢語翻譯】 現代漢語譯本：記錄。在『若聞』之後總結，反而以無總結為有總結，所以說『豈第一義耶』（難道是第一義諦嗎）？
十五番，又分為二：首先是正式解釋，其次是『問』之後的簡要分析。初文，總共有十五番，包括一事理（現象與真理），二假實（虛假與真實），三善惡人（善良的人與邪惡的人），四善惡陰（善良的五陰與邪惡的五陰），五善惡法（善良的法與邪惡的法），六三世（過去、現在、未來），七內外凡（外凡與內凡），八見修聖（見道位與修道位的聖人），九凡及聖（凡夫與聖人），非學非無學即是凡位。十到十三是四悉檀（四種普應根機的施教方法）各為一番，十四是以四悉檀貫通為一番，十五是分別依據四諦（苦、集、滅、道）而說。這十五番是爲了使人明白四悉檀的意義遍及一切法，如果領會了這個意思，接觸任何境界都能成為自行化他的方法，一切法都具備。然而需要詳細解釋這十五番，都使之順應于歡喜生善、破惡入真。而且這十五番雖然只是舉出一個法，但並非沒有次第。其中分為四個部分：最初的六番是關於所觀的人法，其次是內外凡之後的三個番是關於能觀的凡聖，第三個五個番是關於所施的方法，第四個一番是關於所觀的諦。沒有所觀的法，就無法成就能觀的人；沒有能觀的人，就無法運用所施的方法；沒有以上三者，就無法成就諦。諦是所觀，意義貫通能觀與所觀的人法迷悟。現在簡略地列出相狀，不能全部記錄。
最初的事理，名稱貫通迷悟因果等法，現在且在迷惑的狀態下，為迷惑的人說，在事相中有真理，而真理不同於事相，直接聽聞此法，心生歡喜，屬於世界悉檀（使眾生各得歡喜的施教方法），聽聞能生善破惡入真，就屬於后三種悉檀（為人、對治、第一義）。假實不同，所以聽聞后歡喜，就屬於世界悉檀。輪等譬喻實法，車就譬喻假名，五陰（色、受、想、行、識）及人共同譬喻和合有人。從人的角度來說，就是為人悉檀（針對不同根性的人施教）。論中既然說『或說有人無人』，人能生善的緣故。單獨說實法，實法虛幻，可以觀治。『雙非』之後說明第一義悉檀（引導眾生進入真理的施教方法），論中既然說『言語道斷』，所以說雙非就是第一義悉檀，所以一一悉檀都引用論證。這假實相對為一番。
【English Translation】 English version: Record. Concluding after 'if heard,' it conversely uses non-conclusion to establish conclusion, hence the saying, 'Could it be the ultimate truth?' (豈第一義耶).
The fifteen aspects are further divided into two: first, a formal explanation; second, a brief analysis following 'question.' The initial text encompasses fifteen aspects in total, including: 1. phenomena and truth (事理), 2. false and real (假實), 3. good and evil people (善惡人), 4. good and evil skandhas (善惡陰), 5. good and evil dharmas (善惡法), 6. the three times (三世 - past, present, future), 7. ordinary beings internal and external (內外凡), 8. sages of seeing and cultivating (見修聖), 9. ordinary beings and sages (凡及聖), those who are neither learning nor non-learning are in the position of ordinary beings. 10 to 13, each of the four Siddhantas (四悉檀 - four universal methods of teaching) forms one aspect; 14, the four Siddhantas are interconnected as one aspect; 15, it is separately based on the Four Noble Truths (四諦 - suffering, accumulation, cessation, path). These fifteen aspects are intended to make people understand that the meaning of the four Siddhantas pervades all dharmas. If one understands this meaning, encountering any situation can become a method of self-cultivation and benefiting others, and all dharmas are complete. However, these fifteen aspects need to be explained in detail, all of which should be in accordance with generating joy and goodness, breaking evil and entering truth. Moreover, although these fifteen aspects only mention one dharma, they are not without order. Among them, there are four parts: the first six aspects are about the people and dharmas to be observed; the next three aspects after ordinary beings internal and external are about the ordinary beings and sages who can observe; the third five aspects are about the methods to be applied; the fourth aspect is about the truth to be observed. Without the dharmas to be observed, one cannot achieve the people who can observe; without the people who can observe, one cannot use the methods to be applied; without the above three, one cannot achieve the truth. Truth is what is to be observed, and its meaning connects the people and dharmas of the observer and the observed, delusion and enlightenment. Now, briefly list the appearances, which cannot be fully recorded.
The initial phenomena and truth, the name connects the dharmas of delusion, enlightenment, cause, and effect, etc. Now, in the state of delusion, it is said for the deluded that there is truth in phenomena, and truth is different from phenomena. Directly hearing this dharma, the mind generates joy, belonging to the Worldly Siddhanta (世界悉檀 - teaching method that makes all beings happy). Hearing can generate goodness, break evil, and enter truth, which belongs to the latter three Siddhantas (for the individual, for treatment, and ultimate truth). False and real are different, so hearing and being happy belongs to the Worldly Siddhanta. Wheels and other metaphors are real dharmas, and cars are metaphors for false names. The five skandhas (五陰 - form, feeling, perception, volition, consciousness) and people together are metaphors for the combination of people. From the perspective of people, it is the Individual Siddhanta (為人悉檀 - teaching according to different aptitudes). Since the treatise says 'or say there are people and no people,' it is because people can generate goodness. Speaking of real dharmas alone, real dharmas are illusory and can be observed and treated. After 'both are not,' the Ultimate Truth Siddhanta (第一義悉檀 - teaching method that guides beings into truth) is explained. Since the treatise says 'the path of language is cut off,' it is said that both are not is the Ultimate Truth Siddhanta, so each Siddhanta cites the treatise for proof. This relative comparison of false and real is one aspect.
番。次單約假人，次單約實法。從外凡陰生內凡陰，以內外凡陰破三界陰，無漏即初果等，陰雖有內外等不同，然陰終是所觀之境。
次「問」下略料簡。初問者，人名既通，何故生善獨得人名？答意者，惡是所破，非所為故不立人名，人能生善，非無惡人。次問者，生善唯在為人，何故令人破惡？答意者，有傍正故得名不同。次約三世中來世是為人者，為人本生其宿善，現種微善當來可生，以當望現故現名宿。若治現惡名為對治，可見。次約凡位者，以四善根內用對於外凡，名內外異。暖法已去，善陰漸生，義當生善。總別念中以無常等治，故云對治。以第一義通初后故，凡位中亦得通用。次約聖位者，見道生理善，修道治事惡，既純約聖位，故聖位中極方名第一義。次凡聖共立雙非即是內外凡位。
次「世界」下料簡釋疑，非十五番數，由前文云世界中無第一義。今問：為人、對治為有第一義，第一義有三耶？故今文云展轉相生，由觀世界故生善，由生善故破惡，由惡破故見理，理中則無世界等也。是則善生惡滅，若互有無終不見理。次約四悉。各立四悉者，還引前《大論》本文，文自各具，故作此釋。次通以四悉作者。
問：
今四悉相異，以為世界容可異前，下三通三與前何別？
【現代漢語翻譯】 番。其次是關於假人，其次是關於實法。從外凡陰生到內凡陰，以內外凡陰破除三界陰，無漏即是初果等等，陰雖然有內外等不同，但陰終究是所觀的境界。
其次在『問』字下略作料簡。第一個問題是，人名既然是通用的，為什麼生善獨獨得到人名？回答的意思是，惡是所要破除的，不是所要作為的，所以不立人名，人能夠生善，並非沒有惡人。第二個問題是，生善只在于為人，為什麼令人破惡？回答的意思是，因為有傍正的區分，所以名稱不同。其次，從三世來說，來世是為人，因為為人本來就產生他宿世的善，現在種下微小的善，將來可以產生，因為用將來對照現在，所以現在名為宿。如果治理現在的惡，就名為對治，這是可以理解的。其次，從凡位來說，用四善根在內部作用來對待外凡，所以內外不同。暖法之後，善陰逐漸產生，義理上應當生善。總別念中用無常等來治理，所以說對治。因為第一義貫通始終，所以在凡位中也可以通用。其次，從聖位來說，見道生出理善，修道治理事惡，既然完全是關於聖位，所以在聖位中極方名為第一義。其次，凡聖共同設立雙非，那就是內外凡位。
其次，在『世界』下料簡釋疑，不是十五番數，因為前面的文章說世界中沒有第一義。現在問：為人、對治是否有第一義，第一義有三種嗎？所以現在的文章說展轉相生，因為觀察世界所以生善，因為生善所以破惡，因為惡被破除所以見到理，在理中就沒有世界等等了。這樣就是善生惡滅，如果互相有無，終究不能見到理。其次，關於四悉檀（Siddhartha，佛陀的本名）。各自建立四悉檀，還是引用前面的《大智度論》原文，文章自身各自具備，所以作這樣的解釋。其次，通用四悉檀來作為。
問：
現在四悉檀的相貌不同，認為世界可以不同於前面，下面的三個通達與前面有什麼區別？
【English Translation】 Section. Next is about the provisional person, next is about the real dharma. From the outer ordinary realm of skandhas (form, feeling, perception, mental formations, and consciousness) arising to the inner ordinary realm of skandhas, using the inner and outer ordinary realms of skandhas to break through the skandhas of the three realms, non-outflow is the first fruit (Sotapanna) and so on. Although the skandhas have differences such as inner and outer, the skandhas are ultimately the object of observation.
Next, under the word 'Question', a brief analysis. The first question is, since the name 'person' is universal, why does 'generating goodness' uniquely obtain the name 'person'? The meaning of the answer is that evil is what is to be broken, not what is to be done, so the name 'person' is not established. People can generate goodness, but it's not that there are no evil people. The second question is, generating goodness only lies in being a person, why does it cause people to break evil? The meaning of the answer is that because there is a distinction between indirect and direct, the names are different. Next, from the perspective of the three times, the future life is 'being a person', because being a person originally produces their past good deeds, now planting small good deeds, in the future they can be produced. Because the future is compared to the present, the present is called past. If governing present evil is called counteracting, this is understandable. Next, from the perspective of the ordinary position, using the four roots of goodness internally to treat the outer ordinary, so the inner and outer are different. After the warmth dharma, the good skandhas gradually arise, the meaning should be generating goodness. In the general and specific mindfulness, using impermanence etc. to govern, so it is called counteracting. Because the first principle penetrates from beginning to end, it can also be universally used in the ordinary position. Next, from the perspective of the holy position, seeing the path generates principle goodness, cultivating the path governs factual evil. Since it is entirely about the holy position, in the holy position, the ultimate direction is called the first principle. Next, the common establishment of double negation by ordinary and holy is the inner and outer ordinary positions.
Next, under 'World', analysis to dispel doubts, not the fifteen-fold number, because the previous text said that there is no first principle in the world. Now ask: do 'being a person' and 'counteracting' have the first principle, are there three kinds of the first principle? So the current text says that they arise in mutual dependence, because observing the world generates goodness, because generating goodness breaks evil, because evil is broken, one sees the principle, in the principle there is no world etc. Thus, goodness arises and evil ceases, if they mutually exist and not exist, one will ultimately not see the principle. Next, about the four Siddharthas (Siddhartha, Buddha's given name). Each establishes the four Siddharthas, still quoting the original text of the previous Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), the text itself is fully equipped, so this explanation is made. Next, universally using the four Siddharthas as.
Question:
Now the appearances of the four Siddharthas are different, thinking that the world can be different from the previous one, what is the difference between the following three comprehensions and the previous one?
答：
前一悉各四逗十六人，今四通四但對四人，法相雖爾在人不定或通或別，或一人具四，或三二一，或多人共一或二三四。若隨所宜始終而論何人不假聞法歡喜生善破惡見第一義耶？俱根有利鈍，或超或次耳。約諦中能治屬人故，料簡如文。
三釋成者。
問：
大師《凈名疏》中雲：世人多以經釋論，令人謂論富經貧；今以論釋經，令知經富論貧。此中何以將經釋論？
答：
言釋成者，以義同故引來相成，令論意可識，非謂將經解釋論也。況復此是申經別論，于理無傷。
于中為三：初來意，次列經，三「樂欲」下正釋成。初、二如文。正釋成中前二名異義同須會，后二名義俱同不會。初二為二，初世界為三：初明得名不同，即是名異。次引證。三「佛經」下正明相成。初如文。引證二文，文雖似因，意兼因果。善惡果也，欲即因也。果以因為本，佛道果也。《凈名》本文謂「行於非道」，今以欲名通於深淺，道體無慾，欲能為因。三釋成中因必得果，故以因成果。
次為人中四：初名異，次「論云」下引證，文似單證化主，意兼行者所宜，聽不聽屬化主，宜不宜屬行者。三「如金師」下引事，「金師之子」等如《止觀》第五記。四「經舉」下應必
【現代漢語翻譯】 現代漢語譯本： 答： 先前一悉各四逗（指四種根性的人，每種根性有四種不同的程度）共有十六人，現在四通（指四種通達）四但（指四種但行）對應四種人，法相雖然如此，但具體到人則不一定，或者通或者別，或者一人具備四種根性，或者具備三種、兩種、一種，或者多人共具一種、兩種、三種、四種。如果根據具體情況始終而論，哪個人不需要聽聞佛法，從而歡喜生善、破除惡念、見到第一義諦呢？只是根器有利鈍之分，或者超越，或者依次漸進罷了。從真諦的角度來說，能夠對治煩惱的屬於人，所以對這些情況的分析就像經文所說的那樣。 三、解釋成就： 問： 大師在《凈名疏》（《維摩詰經疏》）中說：『世人大多用經來解釋論，讓人覺得論很豐富而經很貧乏；現在用論來解釋經，讓人知道經很豐富而論很貧乏。』這裡為什麼要把經來解釋論呢？ 答： 所說的『解釋成就』，是用意義相同的內容來互相成就，使論的含義可以被理解，並不是說用經來解釋論。況且這只是闡述經文，區別于論，在道理上沒有損害。 其中分為三部分：第一是說明來意，第二是列舉經文，第三是『樂欲』以下正式解釋成就。第一、第二部分如經文所示。正式解釋成就中，前兩個是名稱不同但意義相同，需要會通；后兩個是名稱和意義都相同，不需要會通。前兩個又分為兩部分，第一部分是世界，又分為三部分：第一是說明得名的不同，也就是名稱不同。第二是引用證據。第三是『佛經』以下正式說明互相成就。第一部分如經文所示。引用證據的兩段經文，文句雖然像是因，但意思兼顧因和果。善惡是果，欲是因。果以因為根本，佛道是果。《凈名經》的原文說『行於非道』，現在用『欲』來概括深淺不同的情況，道體本身沒有『欲』，但『欲』可以作為因。在解釋成就中，因為有因必然有果，所以用因來成就果。 其次是人，分為四部分：第一是名稱不同，第二是『論云』以下引用證據，文句好像只是證明化主（教化眾生的人），意思兼顧修行者所適合的，聽不聽從屬於化主，適合不適合屬於修行者。第三是『如金師』以下引用事例，『金師之子』等內容如《止觀》（《摩訶止觀》）第五卷所記載。第四是『經舉』以下回應必然。
【English Translation】 English version: Answer: Previously, there were sixteen people, with each of the four dispositions (referring to the four types of beings, each with four different degrees of capacity) having four levels. Now, the four comprehensions (referring to the four types of understanding) and four practices (referring to the four types of exclusive practices) correspond to four types of people. Although the Dharma characteristics are such, it is not fixed when applied to individuals; it may be comprehensive or distinct, or one person may possess all four dispositions, or three, two, or one; or multiple people may share one, two, three, or four. If we consider it from beginning to end according to what is appropriate, who does not need to hear the Dharma, thereby joyfully generating goodness, breaking through evil thoughts, and seeing the first principle? It is only that the faculties have sharp and dull differences, either surpassing or progressing sequentially. From the perspective of the Truth, the ability to cure belongs to people, so the analysis of these situations is as described in the scripture. Three, Explaining Accomplishment: Question: The master said in the 'Vimalakirti Sutra Commentary' (《維摩詰經疏》): 'People mostly use the sutra to explain the treatise, making people think the treatise is rich and the sutra is poor; now use the treatise to explain the sutra, letting people know the sutra is rich and the treatise is poor.' Why is the sutra used to explain the treatise here? Answer: The so-called 'explaining accomplishment' is to use content with the same meaning to accomplish each other, so that the meaning of the treatise can be understood, not to say that the sutra is used to explain the treatise. Moreover, this is just elaborating on the sutra, distinguishing it from the treatise, and there is no harm in principle. It is divided into three parts: first, explaining the intention; second, listing the sutras; and third, formally explaining accomplishment from 'desire' onwards. The first and second parts are as shown in the sutra. In the formal explanation of accomplishment, the first two are different in name but the same in meaning, and need to be understood; the latter two are the same in name and meaning, and do not need to be understood. The first two are further divided into two parts, the first part is the world, which is further divided into three parts: first, explaining the difference in naming, that is, the difference in name. The second is quoting evidence. The third is formally explaining mutual accomplishment from 'Buddhist scriptures' onwards. The first part is as shown in the sutra. The two passages quoting evidence, although the sentences seem like cause, the meaning takes into account both cause and effect. Good and evil are the result, and desire is the cause. The result is based on the cause, and the Buddha's path is the result. The original text of the 'Vimalakirti Sutra' says 'walking on the non-path', now 'desire' is used to summarize the different depths, the body of the path itself has no 'desire', but 'desire' can be used as a cause. In explaining accomplishment, because there must be a result from the cause, the result is used to accomplish the cause. Secondly, it is people, divided into four parts: first, the names are different; second, quoting evidence from 'Treatise says' onwards, the sentences seem to only prove the transformer (the one who teaches sentient beings), the meaning takes into account what is suitable for practitioners, whether to listen belongs to the transformer, whether it is suitable belongs to the practitioner. The third is quoting examples from 'like a goldsmith' onwards, the content such as 'the son of the goldsmith' is recorded in the fifth volume of 'Zhi Guan' (《摩訶止觀》). The fourth is responding to the necessity from 'Scripture cites' onwards.
待機故以機釋應。
四對諦中二：先別，次總。別中二：先略、次廣。略中言「如前」者，如前私釋。次廣者，前不分教故略，今教教具故廣。總者，以一一悉同對四諦。
五起觀教中二：先觀，次教。觀中二：先敘意，次正起。初文者，觀假悉成理由觀顯。次文者又二：先次第，次一心。次第中三觀為三，初空觀廣，餘二觀略。初中二：先釋、次結。釋四悉為四。
初世界中六：初標。次「先觀」下觀境。三「此法」下明用世界所以。因內緣外，因親緣疏，親疏隔別即顯世界意也。四「若不」下正明觀意。五「必須」下勸忻，「𣀇」字音易，亦音度也；厭也。六結，如文。
為人中三：初明為人意。次「若宜」下正明生善，止觀各三隨一可辦。三「是為」下結。
三對治中三：初明治意。次正明用治，亦隨一可辦。三「若善用」下與為人對辨。四第一義中二：初正明第一義，不得三悉之相故云「如失」，此是證前第一義相。次「即依」下由此是證前第一義相，故云「發真」，餘二觀及一心並略。次起教中二：先不可說約理，理即向來修觀所證，故不可說。次「又」下明可說，說即教也。初不可說中二：先通，次「大經」下別。先通文中初引《大論》義通諸教，次「凈名」下彼經義在
【現代漢語翻譯】 現代漢語譯本： 待機，所以用『機』（時機）來解釋『應』（迴應）。
四聖諦中有二個部分：一是分別解釋，二是總括解釋。在分別解釋中，又分為略說和廣說。略說中提到『如前』，指的是如前文的私下解釋。廣說是因為前文沒有詳細區分教義，現在要詳細說明各種教義。總括解釋是指用每一個方面都對應四聖諦。
發起觀行的教導分為兩個部分：一是觀行，二是教導。觀行又分為兩個部分：一是敘述意圖，二是正式開始觀行。第一段文字說明了通過觀假（觀一切法皆假）可以成就一切，從而彰顯觀行的作用。第二段文字又分為兩個部分：一是次第觀，二是一心觀。在次第觀中，三種觀行分為三個部分，其中空觀最為詳細，其餘兩種觀行較為簡略。空觀又分為兩個部分：一是解釋，二是總結。解釋四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀）分為四個方面。
首先是世界悉檀，分為六個部分：一是標示。二是『先觀』之後是觀行的對象。三是『此法』之後說明運用世界悉檀的原因。內因外緣，因是親近的，緣是疏遠的，親近和疏遠的區分就顯示了世界悉檀的意義。四是『若不』之後正式說明觀行的意圖。五是『必須』之後是勸勉和欣悅，『𣀇』字讀作『易』，也讀作『度』，是厭惡的意思。六是總結，如文所示。
為人悉檀分為三個部分：一是說明為人悉檀的意圖。二是『若宜』之後正式說明產生善法，止觀（止禪、觀禪）各三種方法，任選一種都可以做到。三是『是為』之後是總結。
對治悉檀分為三個部分：一是說明對治悉檀的意圖。二是正式說明運用對治，也可以任選一種方法。三是『若善用』之後與為人悉檀對比辨析。四是第一義悉檀分為兩個部分：一是正式說明第一義悉檀，因為不能執著於三悉檀的相狀，所以說『如失』，這是證悟之前的對第一義的理解。二是『即依』之後說明由此證悟之前的對第一義的理解，所以說『發真』，其餘兩種觀行和一心觀都比較簡略。接下來是發起教導，分為兩個部分：一是不可說，從理上來說，這個理就是之前修觀所證悟的，所以不可說。二是『又』之後說明可說，可說就是教導。在不可說中，又分為通說和『大經』之後是別說。先是通說，首先引用《大智度論》的意義來貫通各種教義，然後『凈名』之後說明《維摩詰經》的意義在於 English version: Standing by, therefore, 'response' is explained by 'opportunity'.
The Four Noble Truths have two parts: first, separate explanations, and second, a general explanation. In the separate explanations, there are brief and detailed explanations. The 'as before' mentioned in the brief explanation refers to the private explanation in the previous text. The detailed explanation is because the previous text did not distinguish the teachings in detail, and now it is necessary to explain the various teachings in detail. The general explanation means that each aspect corresponds to the Four Noble Truths.
The teachings on initiating contemplation are divided into two parts: first, contemplation, and second, teaching. Contemplation is further divided into two parts: first, narrating the intention, and second, formally starting contemplation. The first paragraph explains that by contemplating emptiness (observing that all dharmas are empty), everything can be accomplished, thereby highlighting the function of contemplation. The second paragraph is further divided into two parts: first, sequential contemplation, and second, one-mind contemplation. In sequential contemplation, the three contemplations are divided into three parts, with the contemplation of emptiness being the most detailed, and the other two contemplations being relatively brief. The contemplation of emptiness is further divided into two parts: first, explanation, and second, summary. Explaining the four Siddhanthas (World Siddhantha, For-Others Siddhantha, Counteractive Siddhantha, First Principle Siddhantha) is divided into four aspects.
First is the World Siddhantha, divided into six parts: first, indication. Second, after 'first contemplate' is the object of contemplation. Third, after 'this dharma' is the explanation of the reason for using the World Siddhantha. Internal cause and external condition, the cause is close, and the condition is distant. The distinction between close and distant shows the meaning of the World Siddhantha. Fourth, after 'if not' is the formal explanation of the intention of contemplation. Fifth, after 'must' is exhortation and joy, the character '𣀇' is pronounced 'yi', also pronounced 'du', meaning aversion. Sixth, the conclusion, as shown in the text.
The For-Others Siddhantha is divided into three parts: first, explaining the intention of the For-Others Siddhantha. Second, after 'if suitable' is the formal explanation of generating good dharmas, with three methods each for cessation and contemplation (cessation meditation, contemplation meditation), any one of which can be done. Third, after 'is for' is the conclusion.
The Counteractive Siddhantha is divided into three parts: first, explaining the intention of the Counteractive Siddhantha. Second, formally explaining the use of countermeasures, and any one method can be chosen. Third, after 'if used well' is a comparison and analysis with the For-Others Siddhantha. Fourth, the First Principle Siddhantha is divided into two parts: first, formally explaining the First Principle Siddhantha, because one cannot be attached to the characteristics of the three Siddhanthas, it is said 'as lost', this is the understanding of the First Principle before enlightenment. Second, after 'then rely on' is the explanation that this is the understanding of the First Principle before enlightenment, so it is said 'develop truth', the other two contemplations and one-mind contemplation are relatively brief. Next is initiating teaching, divided into two parts: first, unspeakable, from the perspective of principle, this principle is what was previously realized through contemplation, so it is unspeakable. Second, after 'also' is the explanation of what can be said, what can be said is teaching. In the unspeakable, there is a general explanation and a separate explanation after 'Great Sutra'. First is the general explanation, first quoting the meaning of the Mahaprajnaparamita Shastra to connect various teachings, and then after 'Vimalakirti' is the explanation that the meaning of the Vimalakirti Sutra lies in
【English Translation】 Standing by, therefore, 'response' is explained by 'opportunity'. The Four Noble Truths have two parts: first, separate explanations, and second, a general explanation. In the separate explanations, there are brief and detailed explanations. The 'as before' mentioned in the brief explanation refers to the private explanation in the previous text. The detailed explanation is because the previous text did not distinguish the teachings in detail, and now it is necessary to explain the various teachings in detail. The general explanation means that each aspect corresponds to the Four Noble Truths. The teachings on initiating contemplation are divided into two parts: first, contemplation, and second, teaching. Contemplation is further divided into two parts: first, narrating the intention, and second, formally starting contemplation. The first paragraph explains that by contemplating emptiness (observing that all dharmas are empty), everything can be accomplished, thereby highlighting the function of contemplation. The second paragraph is further divided into two parts: first, sequential contemplation, and second, one-mind contemplation. In sequential contemplation, the three contemplations are divided into three parts, with the contemplation of emptiness being the most detailed, and the other two contemplations being relatively brief. The contemplation of emptiness is further divided into two parts: first, explanation, and second, summary. Explaining the four Siddhanthas (World Siddhantha, For-Others Siddhantha, Counteractive Siddhantha, First Principle Siddhantha) is divided into four aspects. First is the World Siddhantha, divided into six parts: first, indication. Second, after 'first contemplate' is the object of contemplation. Third, after 'this dharma' is the explanation of the reason for using the World Siddhantha. Internal cause and external condition, the cause is close, and the condition is distant. The distinction between close and distant shows the meaning of the World Siddhantha. Fourth, after 'if not' is the formal explanation of the intention of contemplation. Fifth, after 'must' is exhortation and joy, the character '𣀇' is pronounced 'yi', also pronounced 'du', meaning aversion. Sixth, the conclusion, as shown in the text. The For-Others Siddhantha is divided into three parts: first, explaining the intention of the For-Others Siddhantha. Second, after 'if suitable' is the formal explanation of generating good dharmas, with three methods each for cessation and contemplation (cessation meditation, contemplation meditation), any one of which can be done. Third, after 'is for' is the conclusion. The Counteractive Siddhantha is divided into three parts: first, explaining the intention of the Counteractive Siddhantha. Second, formally explaining the use of countermeasures, and any one method can be chosen. Third, after 'if used well' is a comparison and analysis with the For-Others Siddhantha. Fourth, the First Principle Siddhantha is divided into two parts: first, formally explaining the First Principle Siddhantha, because one cannot be attached to the characteristics of the three Siddhanthas, it is said 'as lost', this is the understanding of the First Principle before enlightenment. Second, after 'then rely on' is the explanation that this is the understanding of the First Principle before enlightenment, so it is said 'develop truth', the other two contemplations and one-mind contemplation are relatively brief. Next is initiating teaching, divided into two parts: first, unspeakable, from the perspective of principle, this principle is what was previously realized through contemplation, so it is unspeakable. Second, after 'also' is the explanation of what can be said, what can be said is teaching. In the unspeakable, there is a general explanation and a separate explanation after 'Great Sutra'. First is the general explanation, first quoting the meaning of the Mahaprajnaparamita Shastra to connect various teachings, and then after 'Vimalakirti' is the explanation that the meaning of the Vimalakirti Sutra lies in
于圓，雖有此義，以不分對諸教直言不可說，故屬通也。「生生」等十因緣，如《止觀》第五記。次可說者為二：先明說因，即十因緣所成眾生。次正明說，又二：先經、次論。先經中復二：先四教，次十二部。初四教者，起教只是轉法輪耳。即是四佛當分各轉當教法輪，亦應對於頓漸秘密不定，伹是文略。次約十二部中三：先標，次釋，三「大論」下指論證成。釋中先四教、次五時。先四教中文相可見，細論不可具盡。前別教中言「仰覆世界」等者，具如《華嚴》。「常寂光」者，《普賢觀》云：「有佛世界名常寂光，毗盧遮那之所住處」。「眼耳鼻舌皆是寂靜門」，如《止觀》第二記。次起論中四：初明所依三昧，次「菩薩」下造論意，三「天親」下正出論相，四「又五通」下明論所攝。初文云「摩得勒伽」，此云智母，菩薩入此智母三昧作論申經令法久住，故云「正法得久住禪」，故《地持》九種大禪中第八此世他世禪復有九種，第七造不顛倒論微妙讚頌摩得勒伽為令正法得久住禪。次造論意，可見。《地持》釋《華嚴．十地品》，此下一代四時皆有論申，唯方等部未有別論，可以唯識通用申之，無性之文全同敗種故也。「五百羅漢造毗婆沙」，如《止觀》第六記。通攝世間有漏法輪中雲「五通」等者，明服餌
【現代漢語翻譯】 現代漢語譯本 關於『圓』，雖然有這個含義，但因為它不區分對象，直接說諸教的道理不可說，所以屬於『通』的範疇。『生生』等十因緣，就像《止觀》第五卷所記載的那樣。接下來可以說的分為兩部分：首先說明『說因』，也就是由十因緣所形成的眾生。其次正式說明『說』，又分為兩部分：先是經文，然後是論典。先說經文，又分為兩部分：先是四教，然後是十二部。最初的四教，興起教化的目的只是爲了轉法輪。也就是四佛各自在自己的分位上轉動相應的教法法輪，也應該對應于頓、漸、秘密、不定這四種教法，只是經文中省略了。其次是關於十二部經中的三種分類：先是標示，然後是解釋，第三部分在『大論』之下，指的是用論典來證明成立。在解釋中，先說四教，然後說五時。先說四教，經文中的含義顯而易見，如果詳細論述就無法完全窮盡。前面在別教中提到的『仰覆世界』等內容，詳細情況可以參考《華嚴經》。『常寂光』，在《普賢觀》中說：『有一個佛世界名為常寂光，是毗盧遮那佛所居住的地方』。『眼耳鼻舌皆是寂靜門』，就像《止觀》第二卷所記載的那樣。接下來是興起論典的四種原因：首先說明所依據的三昧，其次在『菩薩』之下說明造論的意圖，第三在『天親』之下正式闡述論典的內容，第四在『又五通』之下說明論典所涵蓋的內容。最初的經文中說『摩得勒伽』，這裡的意思是『智母』，菩薩進入這種智母三昧來寫作論典，闡述經文，使佛法長久住世，所以說『正法得久住禪』，因此在《地持經》的九種大禪中，第八種此世他世禪又有九種，第七種是造不顛倒論，用微妙的讚頌來讚美摩得勒伽，爲了使正法長久住世。其次是造論的意圖，顯而易見。《地持經》解釋《華嚴經．十地品》，此後一代的四時都有論典來闡述，只有方等部沒有單獨的論典，可以用唯識的理論來通用闡述，因為無性的文章完全相同于敗種的說法。『五百羅漢造毗婆沙』，就像《止觀》第六卷所記載的那樣。通攝世間有漏法輪中說『五通』等內容，說明的是服食藥物。
【English Translation】 English version Regarding 『Roundness (Yuán)』, although it has this meaning, it belongs to the category of 『Universal (Tōng)』 because it doesn't differentiate objects and directly states that the principles of all teachings are inexpressible. The ten causes and conditions such as 『birth after birth (shēng shēng)』 are as recorded in the fifth volume of 『Zhi Guan』. What can be said next is divided into two parts: first, explain the 『cause of speaking (shuō yīn)』, which is the sentient beings formed by the ten causes and conditions. Second, formally explain 『speaking (shuō)』, which is further divided into two parts: first, the sutras, and then the treatises. First, regarding the sutras, it is divided into two parts: first, the Four Teachings, and then the Twelve Divisions. The initial Four Teachings, the purpose of initiating teachings is only to turn the Dharma wheel. That is, the four Buddhas each turn the corresponding Dharma wheel of their respective positions, and it should also correspond to the four teachings of Sudden (dùn), Gradual (jiàn), Secret (mìmì), and Undetermined (bùdìng), but the sutras omit this. Next, regarding the three classifications in the Twelve Divisions of Scriptures: first is the indication (biāo), then the explanation (shì), and the third part under 『Great Treatise (dà lùn)』 refers to using treatises to prove its establishment. In the explanation, first talk about the Four Teachings, and then the Five Periods. First, regarding the Four Teachings, the meaning in the scriptures is obvious, and if discussed in detail, it cannot be fully exhausted. The content mentioned earlier in the Distinct Teaching (bié jiào) such as 『overturning the world (yǎng fù shìjiè)』 can be referred to in detail in the 『Avatamsaka Sutra (Huāyán Jīng)』. 『Eternal Still Light (cháng jì guāng)』, in the 『Samantabhadra Contemplation (Pǔxián Guān)』 it says: 『There is a Buddha world called Eternal Still Light, which is the place where Vairocana Buddha (Pílúzhēnà) resides』. 『The eyes, ears, nose, and tongue are all gates of stillness (yǎn ěr bí shé jiē shì jìjìng mén)』, just like what is recorded in the second volume of 『Zhi Guan』. Next are the four reasons for initiating treatises: first, explain the samadhi on which it is based, second, under 『Bodhisattva (Púsà)』 explain the intention of writing the treatise, third, under 『Vasubandhu (Tiānqīn)』 formally elaborate on the content of the treatise, and fourth, under 『Also Five Supernatural Powers (yòu wǔ tōng)』 explain the content covered by the treatise. The initial scripture says 『Matrika (Mó dé lēi qié)』, which here means 『Mother of Wisdom (zhì mǔ)』, the Bodhisattva enters this Mother of Wisdom samadhi to write treatises, expounding the scriptures, so that the Dharma will last long in the world, so it is said 『Righteous Dharma obtains long-lasting meditation (zhèngfǎ dé jiǔzhù chán)』, therefore, in the nine great meditations of the 『Bodhisattva-bhumi Sutra (Dì chí jīng)』, the eighth, this life and other life meditation, has nine types, and the seventh is to create non-inverted treatises, using subtle praises to praise Matrika, in order to make the Righteous Dharma last long in the world. Secondly, the intention of writing the treatise is obvious. 『Bodhisattva-bhumi Sutra (Dì chí jīng)』 explains the 『Ten Bhumis Chapter (Shí Dì Pǐn)』 of the 『Avatamsaka Sutra (Huāyán Jīng)』, after this, there are treatises to elaborate on the four periods of a generation, only the Vaipulya section (Fāngděng bù) does not have a separate treatise, and the theory of Consciousness-only (Wéishì) can be used to universally elaborate it, because the article of Asanga (Wúxìng) is completely the same as the saying of a failed seed. 『Five hundred Arhats created the Vibhasa (Pípóshā)』, just like what is recorded in the sixth volume of 『Zhi Guan』. The content of 『Five Supernatural Powers (wǔ tōng)』 etc. in the universal and all-encompassing worldly defiled Dharma wheel explains the taking of medicine.
長生等，釋居欲界唯說十善，梵居色天故說出欲，此且據跡文，依《華嚴》等經本是菩薩(云云)。「文行誠信」者，孔子四德也。定禮樂刪詩書，「裕」猶益也、饒也。「昆」者，《爾雅》云「后也。」周人謂兄弟為昆季，昆兄、季弟。裕字亦作䘱。有德者賞，義同生善。背叛者罰，義同斷惡。君臣道合，似第一義。
六說默中二：初明默，次問答料簡。初文又二：先明來意，次正釋。初文三：初引教雙立，次「聖說」下簡示，三「假令」下明默意，以自證法不可為他說故。次正說中具約五時，並約當部具教多少，以大經四不可說而帖釋之。初文可解。次三藏中雲「陳如」等者，《大集》云：「甚深之理不可說，第一義諦無聲字」，陳如比丘于諸法獲得真實之知見。「大集無言菩薩」者，第十三云「王舍城中師子將軍產生一子，尋有天來作如是言：善男子！常應念法，守口慎言。童子聞已不復啼泣，無嬰兒相，乃至七日眼不視瞬。是時有人語父母言：是兒不祥啞不能言。父母答言：是兒雖復啞不能言，身相具足，當知是兒必有福德。因為立字名曰無言。年至八歲，人所樂見，以佛力故與父母眷屬往至欲色二界中間寶坊之中，見釋迦牟尼，並見十方一切諸佛。因身子問，廣現神變說偈贊佛」等。今謂此之無言即
【現代漢語翻譯】 現代漢語譯本：長生等（指長生天等），解釋居住在欲界只能說十善，居住在色界的天人才能說超出慾望，這只是根據表面的文字。依據《華嚴經》等經典，他們本來就是菩薩（此處省略具體內容）。「文行誠信」是孔子的四種德行。制定禮樂，刪減詩書，「裕」的意思是增加、富餘。「昆」在《爾雅》中解釋為『后』。周人稱呼兄弟為昆季，昆兄、季弟。裕字也可以寫作䘱。有德行的人應該獎賞，這和產生善行意義相同。背叛的人應該懲罰，這和斷絕惡行意義相同。君臣之道相合，類似於第一義。 六種說法中關於沉默的兩種：首先闡明沉默，其次通過問答來辨析。闡明沉默的部分又分為兩部分：先說明來意，然後正式解釋。說明來意的部分分為三部分：首先引用教義同時確立，其次在『聖說』之後進行簡要指示，第三在『假令』之後說明沉默的用意，因為自己證悟的法無法用言語告訴他人。正式解釋的部分詳細地包括了五個時期，並且根據各個時期所教授的教義的多少，用《大經》中四種不可說來解釋。第一部分可以理解。其次，三藏中提到的『陳如』等人，《大集經》中說：『甚深的道理不可說，第一義諦沒有聲音和文字』，陳如比丘對於諸法獲得了真實的知見。「大集無言菩薩」在第十三卷中說：『王舍城中師子將軍生了一個兒子，隨即有天人來說：善男子！應該常常念法，謹守口舌，謹慎言語。這個童子聽了之後不再啼哭，沒有嬰兒的形態，甚至七天眼睛都不眨一下。當時有人對他的父母說：這個孩子不吉祥，是個啞巴不能說話。父母回答說：這個孩子雖然是個啞巴不能說話，但是身體相貌完整，應當知道這個孩子一定有福德。因此給他取名叫無言。到了八歲，大家都喜歡見到他，因為佛的力量，他和父母眷屬一起前往欲界和色界中間的寶坊之中，見到了釋迦牟尼，並且見到了十方一切諸佛。因為身子的提問，廣泛地顯現神通變化，用偈頌讚美佛』等等。現在認為這個無言就是……'
【English Translation】 English version: Changsheng (referring to heavens like Changsheng Heaven), explains that dwelling in the desire realm only speaks of the ten virtues, while those dwelling in the form realm speak of transcending desires. This is merely based on the surface text. According to scriptures like the Avatamsaka Sutra, they are originally Bodhisattvas (details omitted here). 'Literary conduct, trustworthiness' are the four virtues of Confucius. Establishing rites and music, abridging the Book of Poetry and the Book of Documents, 'Yu' means to increase or enrich. 'Kun' is explained in the Erya as 'later'. The Zhou people call brothers 'Kunjì', elder brother 'Kun brother', younger brother 'Jì brother'. The character Yu can also be written as 䘱. Those with virtue should be rewarded, which is the same as generating good deeds. Those who betray should be punished, which is the same as cutting off evil deeds. The way of the ruler and ministers aligning is similar to the first principle (first meaning). Among the six kinds of speech, two concern silence: first, clarifying silence; second, analyzing through questions and answers. The part clarifying silence is further divided into two parts: first, explaining the intention; then, formally explaining. The part explaining the intention is divided into three parts: first, quoting teachings to establish simultaneously; second, giving brief instructions after 'sage's speech'; third, explaining the intention of silence after 'suppose', because the Dharma that one has realized cannot be told to others in words. The part of formal explanation includes in detail the five periods, and explains them with the four unspeakables in the Great Sutra, according to the amount of teachings taught in each period. The first part is understandable. Secondly, regarding 'Chenru' and others mentioned in the Tripitaka, the Mahasamghika Vinaya says: 'Profound principles cannot be spoken, the ultimate truth has no sound or words', Bhikshu Chenru obtained true knowledge and insight into all dharmas. The 'Mahasamghika Silent Bodhisattva' in the thirteenth volume says: 'General Shizi in Wangshe City gave birth to a son, and immediately a deva came and said: Good man! You should always contemplate the Dharma, guard your mouth, and be careful in your speech. After hearing this, the child no longer cried, had no infant appearance, and did not blink his eyes for seven days. At that time, someone said to his parents: This child is inauspicious, a mute who cannot speak. The parents replied: Although this child is a mute who cannot speak, his physical appearance is complete, and it should be known that this child must have blessings. Therefore, he was named Wuyan (Silent). At the age of eight, everyone liked to see him. Because of the power of the Buddha, he and his parents and relatives went to the treasure pavilion between the desire realm and the form realm, saw Shakyamuni Buddha, and saw all the Buddhas in the ten directions. Because of Shariputra's questions, he widely manifested supernatural powers and praised the Buddha with verses', and so on. Now it is believed that this Wuyan is...'
是契理。《大品》「不可得」者，第十經「憍尸迦白佛言：菩薩行般若時，知一切眾生心不可得，乃至知者見者、色乃至無上菩提悉不可得。何以故？般若不為得法故。」一一文中皆云諦者，諸佛所說無不依諦，以四諦中世出世間因果具故，縱長途散說四諦之中必在一諦。
料簡中二問答。初問可知。由前文云並是三乘所證之法，以自利利他俱有默故，故須問起。答中具出四悉，「脅比丘對破馬鳴」者，相傳釋云：「馬鳴未有大信之時來至脅比丘所，自立宗云：有言者屈，斬首以謝。比丘便默。馬鳴久久乃至云：比丘於我有屈，故默不言。比丘猶默。於是馬鳴便出其門，自思惟曰：本我立默，彼竟不言，而我有言乃成我屈。卻至比丘所求自斬首。比丘曰：我法仁慈不斬汝首，汝當剃髮為我弟子。」若準《付法藏傳》，脅比丘法付富那奢，奢論勝馬鳴剃髮為弟子。馬鳴初于閑林之中自思惟言：智慧殊絕有難能通。計實有我，甚自貢高來至奢所。奢言：諸法無我。馬鳴言：所有言論我皆能破，此言若虛要當斬首。奢言：佛法之中凡有二諦，世諦有我，第一義諦無我。鳴猶未伏。奢云：汝諦思惟，無出虛言，定為誰勝？鳴思惟二諦然後乃伏，欲自斬首。奢令剃髮以為弟子。若準傳意，但以二諦破非默破也。若《婆沙》
【現代漢語翻譯】 現代漢語譯本： 這是符合真理的。《大品般若經》中說『不可得』，第十經中『憍尸迦（Śakra，帝釋天）問佛說：菩薩在行般若波羅蜜（Prajñāpāramitā，智慧到彼岸）時，知道一切眾生的心是不可得的，乃至知者、見者、色（Rūpa，物質）乃至無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）都是不可得的。為什麼呢？因為般若波羅蜜不是爲了獲得任何法而存在的。』每一篇文章中都說『諦』，諸佛所說的沒有不依據真諦的，因為四諦（catvāri āryasatyāni，四聖諦）中包含了世間和出世間的因果，即使長篇大論地分散講述，也必定包含在四諦中的某一諦中。 料簡中的兩個問答。第一個問題是可以理解的。因為前面的文章說這些都是三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）所證悟的法，因為自利和利他都包含在其中，所以需要提問。回答中完整地列出了四悉檀（catuḥ-siddhānta，四種成就）。『脅比丘（Pārśva，脅尊者）對破馬鳴（Aśvaghoṣa，馬鳴菩薩）』，相傳解釋說：『馬鳴在沒有完全信服的時候來到脅比丘那裡，自己立下誓言說：誰的言論被駁倒，就斬首謝罪。脅比丘便保持沉默。馬鳴過了很久，甚至說：脅比丘認為我理屈，所以沉默不語。脅比丘仍然沉默。於是馬鳴便走出他的門，自己思考說：本來是我立下沉默的誓言，但他竟然不說話，而我說了話，反而成了我理屈。於是回到脅比丘那裡請求自刎。脅比丘說：我的佛法仁慈，不斬你的頭，你應該剃髮做我的弟子。』如果按照《付法藏傳》的記載，脅比丘將佛法傳給了富那奢（Puṇyayaśas，功德稱），功德稱辯論勝過了馬鳴，並讓馬鳴剃髮做了弟子。馬鳴最初在空閑的樹林中自己思考說：智慧殊勝，難以通達。認為實實在在有『我』的存在，非常自高自大，來到功德稱那裡。功德稱說：諸法無我（anātman，非我）。馬鳴說：所有的言論我都能駁倒，如果這句話是假的，就要斬首謝罪。功德稱說：佛法中有兩種真諦，世俗諦（saṃvṛti-satya，世俗諦）有我，第一義諦（paramārtha-satya，勝義諦）無我。馬鳴仍然不服。功德稱說：你仔細思考，不要說假話，到底是誰勝了？馬鳴思考了二諦之後才信服，想要自刎。功德稱讓他剃髮做了弟子。如果按照《付法藏傳》的意思，只是用二諦駁倒了他，而不是用沉默駁倒了他。如果按照《婆沙論》（Vibhāṣā，阿毗達磨大毗婆沙論）的說法，
【English Translation】 English version: This aligns with the truth. In the Mahāprajñāpāramitā Sūtra (Great Perfection of Wisdom Sutra), 『unattainable』 is mentioned. In the tenth chapter, 『Śakra (King of Gods) asked the Buddha: When a Bodhisattva practices Prajñāpāramitā (Perfection of Wisdom), he knows that the minds of all sentient beings are unattainable, even the knower, the seer, Rūpa (form), and even Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment) are unattainable. Why? Because Prajñāpāramitā does not exist for the sake of attaining any dharma.』 In every passage, 『truth』 is mentioned. Whatever the Buddhas speak is based on truth, because the four noble truths (catvāri āryasatyāni) contain the causes and effects of both the mundane and supramundane realms. Even if explained in a lengthy and scattered manner, it must be contained within one of the four noble truths. The two questions and answers in the analysis. The first question is understandable. Because the previous text states that these are the dharmas realized by the three vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), as both self-benefit and benefiting others are included, hence the need for the question. The answer fully presents the four siddhāntas (catuḥ-siddhānta, four kinds of accomplishments). 『Pārśva (Patriarch Pārśva) refuting Aśvaghoṣa (Bodhisattva Aśvaghoṣa)』, tradition explains: 『Aśvaghoṣa, before having great faith, came to Pārśva and declared: Whoever's words are refuted will offer his head in apology. Pārśva remained silent. After a long time, Aśvaghoṣa even said: Pārśva thinks I am wrong, so he remains silent. Pārśva still remained silent. Thereupon, Aśvaghoṣa went out of his door and thought to himself: Originally, I made a vow of silence, but he did not speak, and I spoke, thus I am in the wrong. So he returned to Pārśva and requested to cut off his own head. Pārśva said: My Dharma is benevolent and does not cut off your head, you should shave your head and become my disciple.』 According to the Record of the Transmission of the Dharma, Pārśva transmitted the Dharma to Puṇyayaśas (meritorious fame), who debated and defeated Aśvaghoṣa and made Aśvaghoṣa shave his head and become his disciple. Aśvaghoṣa initially thought to himself in a secluded forest: Wisdom is extraordinary and difficult to penetrate. He believed that there truly was a 『self』, and being very arrogant, came to Puṇyayaśas. Puṇyayaśas said: All dharmas are without self (anātman). Aśvaghoṣa said: I can refute all arguments, if this statement is false, I will offer my head in apology. Puṇyayaśas said: In the Buddha-dharma, there are two truths, the conventional truth (saṃvṛti-satya) and the ultimate truth (paramārtha-satya). Aśvaghoṣa was still not convinced. Puṇyayaśas said: Think carefully, do not speak falsely, who is the victor? Aśvaghoṣa thought about the two truths and then was convinced, wanting to cut off his own head. Puṇyayaśas had him shave his head and become his disciple. According to the meaning of the Record of the Transmission of the Dharma, he was refuted by the two truths, not by silence. According to the Vibhāṣā (Abhidharma Mahāvibhāṣā Śāstra),
中雲：「曾聞有大論師，名奢提羅，至罽賓國。於時佛跡林中有阿羅漢，名婆夷秀羅，具足三明，通達三藏。時奢提羅聞彼林中有大論師，即往其所，到已慰問在一面坐。時奢提羅語尊者曰：誰先立論？答：我是舊應先立論。奢提羅言：一切論有報。時婆夷秀羅默然而坐。婆夷秀羅諸弟子輩唱言：汝師若是奢提羅者自當知。從林起去展轉前行。其師作是思惟：沙門釋子何故作是言，汝師若是奢提羅者自當知。即便自憶我作是言，一切論有報。彼沙門默然，便是我論無報，沙門已勝。即報弟子言：我還往彼。弟子曰：已於眾中得勝，何故更往？師言：我寧于智者邊負，不于愚者邊勝。即時詣彼作如是言：汝是勝者，我是負者。汝是我師，我是弟子。」此婆夷秀羅正當默破，但與今文名字不同。
次問者，準《大論》云：「四悉攝八萬四千法藏十二部經」，攝十二部已如上說，攝八萬四千其相如何？答中引經具出數相，既云初心乃至舍利，故知四悉攝一期教，故云八萬四千也。于中初引《賢劫經》，次引異說。初文二：初引《賢劫》通難，次「若作」下廣集諸教別對四悉。《止觀》文中用對四諦，今對四悉者，以四悉義同四諦，故具如對諦中說。余諸八萬四千更有不同之相，如《止觀》第一記。「度無極」者，《賢
【現代漢語翻譯】 現代漢語譯本 中雲：『我曾聽說有一位大論師，名叫奢提羅（Śatila，人名），來到了罽賓國（Kaśmīra，古代地名）。當時佛跡林（Buddha-pāda-vana）中有一位阿羅漢，名叫婆夷秀羅（Bāhiśūra，人名），具足三明（tisso vijjā），通達三藏（tipiṭaka）。當時奢提羅聽說那片林中有一位大論師，就前往他的住所，到達后慰問並在旁邊坐下。當時奢提羅對尊者說：誰先立論？尊者回答：我年長，應該先立論。奢提羅說：一切論都有報應。當時婆夷秀羅沉默地坐著。婆夷秀羅的弟子們唱道：你的老師如果是奢提羅，自然會知道。然後從林中起身離去，輾轉向前走。他們的老師這樣思惟：沙門釋子（śramaṇa śākyaputra）為什麼說這樣的話，『你的老師如果是奢提羅，自然會知道』。他隨即回憶起自己說過『一切論都有報應』。那位沙門沉默，便是我的論沒有報應，沙門已經勝過我。於是告訴弟子們說：我還要回去找他。弟子們說：已經在眾人中得勝，為什麼還要去？老師說：我寧願在智者面前失敗，也不願在愚者面前獲勝。隨即前往他的住所，這樣說道：你是勝者，我是敗者。你是我的老師，我是弟子。』這位婆夷秀羅本應以沉默來破斥對方，只是與現在文中的名字不同。 其次提問者，根據《大論》（Mahāprajñāpāramitopadeśa）所說：『四悉檀（catasso siddhiyo）涵蓋了八萬四千法藏（caturaśīti dharma-skandha）和十二部經（dvādaśāṅga-buddhavacana）』，涵蓋十二部經的情況如上所述，涵蓋八萬四千法藏的情況是怎樣的呢？回答中引用經典，詳細列出數量和相狀，既然說到初心乃至舍利（śarīra），就知道四悉檀涵蓋了一期教法，所以說是八萬四千。其中先引用《賢劫經》（Bhadrakalpika-sūtra），然後引用不同的說法。第一段文字分為兩部分：先引用《賢劫經》進行普遍的提問，然後『若作』之後廣泛收集各種教法，分別對應四悉檀。《止觀》（Mohe Zhiguan）的文字中用以對應四諦（catvāri āryasatyāni），現在對應四悉檀，是因為四悉檀的意義與四諦相同，所以詳細地像對應四諦那樣說明。其餘的八萬四千法藏還有不同的相狀，如《止觀》第一卷的記載。『度無極』，即《賢劫》。
【English Translation】 English version It is said: 'I once heard of a great teacher named Śatila (Śatila, a personal name), who came to the country of Kaśmīra (Kaśmīra, an ancient place name). At that time, in the Buddha-pāda-vana (Buddha-pāda-vana), there was an Arhat named Bāhiśūra (Bāhiśūra, a personal name), who possessed the three kinds of knowledge (tisso vijjā) and was well-versed in the three baskets (tipiṭaka). When Śatila heard that there was a great teacher in that forest, he went to his residence, greeted him upon arrival, and sat down to one side. Then Śatila said to the venerable one: Who should establish the thesis first? The venerable one replied: I am older and should establish the thesis first. Śatila said: All theses have consequences. At that time, Bāhiśūra sat in silence. The disciples of Bāhiśūra chanted: If your teacher is Śatila, he will naturally know. Then they rose from the forest and left, proceeding forward. Their teacher thought to himself: Why did the śramaṇa śākyaputra (śramaṇa śākyaputra) say such a thing, 'If your teacher is Śatila, he will naturally know'? He then recalled that he had said, 'All theses have consequences.' The śramaṇa's silence meant that my thesis had no consequence, and the śramaṇa had already won. So he told his disciples: I will go back to him. The disciples said: You have already won in the assembly, why go back? The teacher said: I would rather lose to a wise person than win against a fool. Immediately he went to his residence and said: You are the victor, I am the defeated. You are my teacher, I am your disciple.' This Bāhiśūra should have refuted the other with silence, but he has a different name from the one in the current text. Secondly, the questioner, according to the Mahāprajñāpāramitopadeśa (Mahāprajñāpāramitopadeśa): 'The four siddhāntas (catasso siddhiyo) encompass the eighty-four thousand dharma-skandhas (caturaśīti dharma-skandha) and the twelve divisions of scriptures (dvādaśāṅga-buddhavacana)', the encompassing of the twelve divisions has been described above, what is the nature of the encompassing of the eighty-four thousand dharma-skandhas? The answer quotes scriptures, detailing the numbers and characteristics, since it mentions the initial intention and even the relics (śarīra), it is known that the four siddhāntas encompass the teachings of a lifetime, hence the eighty-four thousand. Among them, the Bhadrakalpika-sūtra (Bhadrakalpika-sūtra) is quoted first, then different sayings are quoted. The first part of the text is divided into two parts: first, the Bhadrakalpika-sūtra is quoted to raise a general question, and then, after 'if it is done', various teachings are widely collected and respectively correspond to the four siddhāntas. In the text of Mohe Zhiguan (Mohe Zhiguan), it is used to correspond to the four noble truths (catvāri āryasatyāni), now it corresponds to the four siddhāntas, because the meaning of the four siddhāntas is the same as the four noble truths, so it is explained in detail like the correspondence to the truths. The remaining eighty-four thousand dharma-skandhas have different characteristics, as recorded in the first volume of Zhiguan. 'Crossing the limitlessness', that is, the Bhadrakalpika-sūtra.
劫經》中列三百五十度無極，然後對六度四分煩惱為八萬四千法門，亦在《止觀》第一記。又《大纓珞經》六度皆云度無極，故晉宋譯經皆翻波羅蜜為度無極。
七得用不得用者，「得」謂自證，「用」利他也。于中為二：先標、次釋。釋中又二：初舉極果，次舉因人。因人中二：先標列四句，次解釋。釋中凡夫及四教不同，初藏通兩教各分二乘與菩薩別釋。初三藏二乘中先聲聞、次支佛。初聲聞中二：初明得而不能用，次「假令」下明用而不當同不能用。初文可解。次文具明不能用四悉之相。能稱機故方名能用，聲聞借使欲利於他而差機故不能用，故云「假令」。于中初舉滿愿通明差機。次「如富樓那」下約四悉，一一皆先出入，次結不能用。初文云「如富樓那九旬化外道」，如《止觀》第六記。身子差機，如《止觀》第七記。迦絺那，如《止觀》第九記。「如身子不度福增」者，論云：「此比丘宿生為魚，身長七百由旬，宿曾聞法，雖墮魚中宿種猶在。時有商主將諸商人入海采寶，忽見流急船向白山，兼見三日並現，即白海師。海師曰：禍哉非三日也，二是魚目，一是天日，白山者魚齒也；必入魚腹。船中諸人各稱所事，中有優婆塞稱南謨佛。魚聞佛名即自念言：此佛弟子，我昔亦佛弟子。即忍死合口，水
【現代漢語翻譯】 現代漢語譯本 《劫經》（Jie Jing）中列出了三百五十度無極（wuji，無限的境界），然後針對六度（liudu，六種修行方法：佈施、持戒、忍辱、精進、禪定、智慧）和四分煩惱（sifen fannao，四種根本煩惱：貪、嗔、癡、慢）提出了八萬四千法門（bawan siqian famen，無數的修行方法），這也在《止觀》（Zhǐ Guān）第一記中有所記載。另外，《大纓珞經》（Da Yingluo Jing）中六度都說是度無極，所以晉宋時期翻譯的佛經都將波羅蜜（Bōluómì，到達彼岸）翻譯為度無極。
七、得用不得用（de yong bude yong，能夠應用和不能應用）的問題，「得」（de）指的是自我證悟，「用」（yong）指的是利益他人。其中分為兩部分：首先是標示，然後是解釋。解釋中又分為兩部分：首先是舉出最高的果位，然後是舉出修行的人。在修行的人中又分為兩部分：首先是標列四句，然後是解釋。解釋中凡夫（fanfu，普通人）和四教（sijiao，四種教義）有所不同，首先藏教（zangjiao）和通教（tongjiao）各自將二乘（ercheng，聲聞乘和緣覺乘）與菩薩（pusa，立志成佛的人）分開解釋。首先在三藏教（sanzangjiao）的二乘中，先說聲聞（shengwen，聽聞佛法而修行的人），再說支佛（zhifo，又稱緣覺，通過觀察因緣而覺悟的人）。首先在聲聞中分為兩部分：首先說明得而不能用，然後「假令」（jialing，假設）之後說明用而不當，與不能用相同。首先的文段可以理解。其次的文段具體說明了不能應用四悉檀（sixitan，四種佈施）的相狀。能夠契合根機才叫做能夠應用，聲聞即使想要利益他人，但因為不瞭解根機所以不能應用，所以說「假令」。其中首先舉出滿愿（manyuan，人名）來通明不瞭解根機。其次「如富樓那」（ru Fulouna，例如富樓那）之後，根據四悉檀，一一都先指出問題，然後總結不能應用。首先的文段說「如富樓那九旬化外道」（ru Fulouna jiuxun hua waidao，例如富樓那九十天教化外道），如同《止觀》第六記中所說。身子（Shenzi，舍利弗）不瞭解根機，如同《止觀》第七記中所說。迦旃延（Jianzhanyan，人名），如同《止觀》第九記中所說。「如身子不度福增」（ru Shenzi budu Fuzeng，例如舍利弗沒有度化福增）指的是，《論》（lun，指《大智度論》）中說：「這位比丘（biqiu，出家人）前世是一條魚，身長七百由旬（youxun，長度單位），前世曾經聽聞佛法，雖然墮落為魚，但前世的善根還在。當時有一位商主帶領商人入海采寶，忽然看到水流湍急，船向白山（baishan，白色山）駛去，並且看到三個太陽同時出現，就告訴了海師（haishi，熟悉海洋的人）。海師說：糟糕了，那不是三個太陽，那是魚的眼睛，一個是真正的太陽，白山是魚的牙齒；必定會進入魚的腹中。船中的人各自稱念自己所信仰的神，其中有一位優婆塞（yuposai，在家居士）稱念南謨佛（Namo Fo，皈依佛）。魚聽到佛的名字，就自己想：這是佛的弟子，我過去也是佛的弟子。於是忍著痛苦閉上了嘴，水
【English Translation】 English version The Jie Jing (Sutra of the Kalpa) lists three hundred and fifty degrees of wuji (limitless realms), and then, in response to the six paramitas (lùdù, perfections: generosity, discipline, patience, diligence, concentration, and wisdom) and the four divisions of afflictions (sifen fannao, the four fundamental afflictions: greed, hatred, delusion, and pride), it presents eighty-four thousand dharmas (bawan siqian famen, countless methods of practice), as also recorded in the first volume of Zhǐ Guān (Cessation and Contemplation). Furthermore, the Da Yingluo Jing (Great Garland Sutra) states that all six paramitas are degrees of wuji, hence the sutras translated during the Jin and Song dynasties all translated pāramitā (Bōluómì, reaching the other shore) as degrees of wuji.
Seven, regarding 'able to apply' and 'unable to apply' (de yong bude yong, being able to apply and not being able to apply): 'De' (attainment) refers to self-realization, and 'yong' (application) refers to benefiting others. Within this, there are two parts: first, the indication; second, the explanation. The explanation is further divided into two parts: first, citing the ultimate fruit; second, citing the person who cultivates. Within the person who cultivates, there are two parts: first, listing the four phrases; second, explaining them. In the explanation, ordinary beings (fanfu, common people) and the four teachings (sijiao, four doctrines) differ. First, the zangjiao (Tripitaka teaching) and tongjiao (shared teaching) each separately explain the two vehicles (ercheng, śrāvaka vehicle and pratyekabuddha vehicle) and the bodhisattva (pusa, one who aspires to Buddhahood). First, within the two vehicles of the sanzangjiao (Tripitaka teaching), first is the śrāvaka (shengwen, one who hears the Dharma and practices), then the pratyekabuddha (zhifo, also known as pratyekabuddha, one who awakens through observing conditions). First, within the śrāvaka, there are two parts: first, explaining attainment but inability to apply; second, after 'suppose' (jialing, assuming), explaining application that is inappropriate, which is the same as inability to apply. The first passage is understandable. The second passage specifically explains the characteristics of being unable to apply the four siddhāntas (sixitan, four kinds of giving). Being able to accord with the capacity is called being able to apply. Even if the śrāvaka wants to benefit others, they cannot apply because they do not understand the capacity, hence the saying 'suppose'. Among them, first, Manyuan (a person's name) is cited to generally clarify the lack of understanding of capacity. Second, after 'like Fúlóunà' (ru Fulouna, for example, Pūrṇa), according to the four siddhāntas, each one first points out the problem, then concludes with the inability to apply. The first passage says 'like Fúlóunà converting outsiders for ninety days' (ru Fulouna jiuxun hua waidao, for example, Pūrṇa converting outsiders for ninety days), as mentioned in the sixth volume of Zhǐ Guān. Shēnzi (Shenzi, Śāriputra) not understanding the capacity is as mentioned in the seventh volume of Zhǐ Guān. Jiāzhān'yán (Jianzhanyan, a person's name) is as mentioned in the ninth volume of Zhǐ Guān. 'Like Shēnzi not converting Fú Zēng' (ru Shenzi budu Fuzeng, for example, Śāriputra not converting Fú Zēng) refers to what the Lun (Treatise, referring to the Mahāprajñāpāramitāśāstra) says: 'This bhikṣu (biqiu, monk) in a previous life was a fish, seven hundred yojanas (youxun, a unit of length) long. In a previous life, he had heard the Dharma. Although he had fallen into being a fish, the good roots from his previous life were still there. At that time, a merchant leader led merchants into the sea to collect treasures. Suddenly, they saw the current become rapid, and the ship sailed towards White Mountain (baishan, white mountain), and they saw three suns appear simultaneously. They told the sea master (haishi, someone familiar with the sea). The sea master said: Alas, those are not three suns, those are the fish's eyes, one is the real sun, and White Mountain is the fish's teeth; we will surely enter the fish's belly. The people in the ship each recited the names of the gods they believed in. Among them, there was a upāsaka (yuposai, lay practitioner) who recited Namo Buddha (Namo Fo, Homage to the Buddha). The fish heard the name of the Buddha and thought to himself: This is a disciple of the Buddha, I was also a disciple of the Buddha in the past. So he endured the pain and closed his mouth, and the water
流便退。魚因捨命，風吹尸上岸。神生值佛，身子及五百皆不度，佛度得果。佛令按行海畔，見骨山高七千由旬，山北日所不照，回來白佛。佛言：是汝身骨。」
問曰：
魚身長七百由旬，所見骨山高七千由旬，何故身小而骨山大耶？
答：
或恐字誤，應是七十耳。
「大醫」等者，身子為大醫，五百為小醫。「支佛亦然」者，據理既不知機，明知不能用四，雖有部行但是悲心，如身子云「我非知機，但憐愍故而為說法」，可以比聲聞知也。
次明三藏菩薩未得滅諦，名未得一，具能用四。「所以者何」下釋。不斷煩惱，稱「病導師」。通教菩薩六地未巧者，與羅漢齊，雖亦說法，不能稱機，故云「未巧」。別教十向既進修中道，故相似中道其用勝前，登地已去任運真應。
八明權實者，先標，次釋。釋中二：先正釋，次料簡。先正釋中二：初重指前對諦未判權實，故云「通途」。次正釋中二：初四教，次五味。初文自四：初三藏中又四：初引論總判，言「釋論云諸經多說三悉檀」等者，此是大小相對而說，即指三藏經為諸經，般若為第一義，各有其意。次「三藏」下示教觀體。非無空理，但非即空，故云「少」耳。三「就三藏菩薩」下且許當教以論三四。言「約三
【現代漢語翻譯】 現代漢語譯本 流便退（Liú biàn tuì）。魚因捨命，風吹尸上岸。神生值佛，身子（Shēn zi）及五百皆不度，佛度得果。佛令按行海畔，見骨山高七千由旬（yóu xún，古印度長度單位），山北日所不照，回來白佛。佛言：『是汝身骨。』
問曰：
魚身長七百由旬（yóu xún），所見骨山高七千由旬（yóu xún），何故身小而骨山大耶？
答：
或恐字誤，應是七十耳。
『大醫』等者，身子（Shēn zi）為大醫，五百為小醫。『支佛亦然』者，據理既不知機，明知不能用四，雖有部行但是悲心，如身子（Shēn zi）云『我非知機，但憐愍故而為說法』，可以比聲聞知也。
次明三藏菩薩未得滅諦，名未得一，具能用四。『所以者何』下釋。不斷煩惱，稱『病導師』。通教菩薩六地未巧者，與羅漢齊，雖亦說法，不能稱機，故云『未巧』。別教十向既進修中道，故相似中道其用勝前，登地已去任運真應。
八明權實者，先標，次釋。釋中二：先正釋，次料簡。先正釋中二：初重指前對諦未判權實，故云『通途』。次正釋中二：初四教，次五味。初文自四：初三藏中又四：初引論總判，言『釋論云諸經多說三悉檀』等者，此是大小相對而說，即指三藏經為諸經，般若為第一義，各有其意。次『三藏』下示教觀體。非無空理，但非即空，故云『少』耳。三『就三藏菩薩』下且許當教以論三四。言『約三
【English Translation】 English version Liú biàn tuì (Name of a person). Because the fish sacrificed its life, the wind blew the corpse ashore. A divine being encountered the Buddha, but Śāriputra (Shēn zi, one of the Buddha's chief disciples) and five hundred others were not saved; the Buddha saved them and they attained enlightenment. The Buddha ordered them to walk along the seashore, where they saw a mountain of bones seven thousand yojanas (yóu xún, an ancient Indian unit of distance) high. The north side of the mountain was not illuminated by the sun. They returned and reported to the Buddha. The Buddha said, 'Those are your bones.'
Question:
The fish's body was seven hundred yojanas (yóu xún) long, but the mountain of bones seen was seven thousand yojanas (yóu xún) high. Why is the body small but the mountain of bones large?
Answer:
Perhaps there is a mistake in the text; it should be seventy.
'Great physician,' etc., Śāriputra (Shēn zi) is the great physician, and the five hundred are the small physicians. 'Pratyekabuddhas are also like this' means that, according to principle, they do not know the opportune moment, and it is clear that they cannot use the four [noble truths]. Although they have practices, it is only out of compassion, as Śāriputra (Shēn zi) said, 'I do not know the opportune moment, but I explain the Dharma out of compassion.' This can be compared to the knowledge of the Śrāvakas.
Next, it is explained that the Tripiṭaka Bodhisattvas have not attained the cessation of suffering (Nirodha Satya), so they are called 'not having attained one,' but they are capable of using the four [noble truths]. The explanation follows below with 'Why is this so?' Not ceasing afflictions is called 'a sick guide.' Bodhisattvas of the Common Teaching who are not skilled in the sixth ground are equal to Arhats. Although they also explain the Dharma, they cannot suit the occasion, so it is said 'not skilled.' The Ten Directions of the Separate Teaching, having advanced in cultivating the Middle Way, are similar to the Middle Way, and their function surpasses the previous ones. Those who have ascended to the grounds operate with effortless true response.
Eight, explaining provisional and real, first the heading, then the explanation. The explanation has two parts: first, the direct explanation, then the analysis. The direct explanation has two parts: first, re-emphasizing that the provisional and real have not been distinguished in relation to the truths, so it is called 'common path.' Next, the direct explanation has two parts: first, the four teachings, then the five flavors. The first section has four parts: first, the Tripiṭaka has four parts: first, quoting the treatise to make a general judgment, saying 'The treatise says that the sutras mostly speak of the three siddhantas,' etc. This is said in relation to the large and small, referring to the Tripiṭaka sutras as the sutras, and the Prajñā as the first principle, each having its own meaning. Next, 'Tripiṭaka' below shows the teaching, contemplation, and substance. It is not without the principle of emptiness, but it is not immediately emptiness, so it is said 'little.' Third, 'Regarding the Tripiṭaka Bodhisattvas' below, it is permissible to discuss the three and four according to the teaching. Saying 'Regarding the three
悉以明四」者，非但無中道第一義諦，亦無真諦第一義諦，且據緣真伏惑邊說立第一義名耳，故云「約三明四」。又明四者能為他說四，故云「明四」；自行但得三耳。四「雖爾」下正判屬權。次通教中亦四：初形前立名。次「故」下引論證巧，且約即空明第一義。三「就佛」下當教判得。四「而約」下正判屬權。次別教中三：初形前，次「而猶」下望后，三「教道」下正判屬權。次圓教中二：初亦形前，次「故四悉」下正判是妙，次約五味中可見。
次料簡中五重問答。初問中雲：菩薩雖得四，此亦約三論四，如前。答中通教既無中道，義當無第一義。三藏菩薩不斷惑者，若以二乘望通即同得四。言從證則四從教則權，而不云從教則三者，教道證道俱說有四，但權實不同故不云三。若取地前為教道者，既有「若取」之言，當知初地以去仍有教道之義，具如《止觀》第三記。
九開顯中二：初標、次釋。釋中二：初正開、次料簡。初正開中二：初明施開之意，次正約前四時論開以會法華。初文又三：初通明諸法本實，次「大悲」下施權，三「今開」下顯實。初文者，法既本妙，粗由物情，故知但開其情理自複本。施權中二：初正施，次「無量義」下引證，三「今開」下正開。開中又二：初約法通開明施化
【現代漢語翻譯】 現代漢語譯本： 『悉以明四』（指菩薩能以四種悉檀來闡明佛法）的情況，不僅沒有中道第一義諦，也沒有真諦第一義諦。這只是根據隨順因緣、降伏煩惱的方面，才安立了第一義這個名稱，所以說『約三明四』。又，『明四』是指菩薩能為他人解說四種悉檀，所以說『明四』；如果是自己修行，則只能得到三種悉檀。『四雖爾』以下，正是判斷其屬於權法（方便法門）。 其次，在通教（三乘共通的教法）中也有四種悉檀：首先是形式上先安立名稱。其次，『故』以下引用論證的巧妙之處，並且是依據即空的道理來闡明第一義。第三，『就佛』以下，是按照通教的教義來判斷所得的悉檀。第四，『而約』以下，正是判斷其屬於權法。 再次，在別教（獨特的教法）中，有三種悉檀：首先是形式上先安立名稱，其次，『而猶』以下是與後面的教義相比，第三，『教道』以下，正是判斷其屬於權法。再次，在圓教（圓滿的教法）中，有兩種悉檀：首先也是形式上先安立名稱，其次，『故四悉』以下，正是判斷其是妙法，其次，這些內容可以從五味（譬喻佛陀教法的五個階段）中看到。 其次，在料簡（辨析）中有五重問答。最初的提問中說：菩薩雖然得到了四種悉檀，但這也是依據三種悉檀來論述四種悉檀，如前面所說。回答中，通教既然沒有中道，那麼在義理上就應當沒有第一義。三藏教（聲聞藏、菩薩藏、緣覺藏）的菩薩沒有斷除煩惱，如果以二乘（聲聞乘、緣覺乘）的觀點來看，就等同於得到了四種悉檀。說從證悟的角度來看是四種悉檀，從教法的角度來看是權法，而不說從教法的角度來看是三種悉檀的原因是，教道和證道都說有四種悉檀，但權實不同，所以不說三種。如果認為地前（菩薩十地之前）是教道，既然有『若取』這樣的說法，就應當知道初地（菩薩初地）以後仍然有教道的意義，具體內容如《止觀》（《摩訶止觀》）第三卷的記載。 在九開顯（九種開顯法華經真實義的方法）中，分為標和釋兩個部分。在釋的部分中，又分為正開和料簡兩個部分。在正開的部分中，又分為闡明施設權巧方便的用意和依據前面的四個時教來論述開權顯實以會歸法華兩個部分。在闡明施設權巧方便的用意的部分中，又分為總明諸法本來真實、『大悲』以下施設權巧方便、『今開』以下顯現真實三個部分。在總明諸法本來真實的部分中，佛法既然本來是微妙的，出現粗糙的現象是由於眾生的情執，所以知道只要開啟眾生的情執，真理自然會恢復本來的面貌。在施設權巧方便的部分中，又分為正式施設權巧方便、『無量義』以下引用經文來證明、『今開』以下正式開顯真實三個部分。在開顯真實的部分中，又分為依據佛法普遍開顯來闡明施設教化。
【English Translation】 English version: 『Fully illuminating with four』 (referring to a Bodhisattva's ability to expound the Dharma using the four Siddhanthas) not only lacks the Middle Way First Truth, but also lacks the Absolute Truth First Truth. It merely establishes the name of the First Truth based on the aspect of following conditions and subduing afflictions, hence the saying 『explaining four based on three.』 Furthermore, 『explaining four』 refers to a Bodhisattva's ability to explain the four Siddhanthas to others, hence the saying 『explaining four』; for self-cultivation, one can only attain three Siddhanthas. The phrase 『although it is four』 below precisely judges it as belonging to expedient (skillful means). Secondly, in the Common Teaching (teachings common to the three vehicles), there are also four Siddhanthas: first, establishing the name formally. Secondly, 『therefore』 below cites the skillful aspects of the argument, and explains the First Truth based on the principle of emptiness. Thirdly, 『regarding the Buddha』 below, it is judged according to the teachings of the Common Teaching. Fourthly, 『but regarding』 below, it is precisely judged as belonging to expedient means. Thirdly, in the Distinct Teaching (unique teachings), there are three Siddhanthas: first, establishing the name formally; secondly, 『but still』 below compares with the later teachings; thirdly, 『teaching path』 below, it is precisely judged as belonging to expedient means. Fourthly, in the Perfect Teaching (complete teachings), there are two Siddhanthas: first, also establishing the name formally; secondly, 『therefore, the four Siddhanthas』 below, it is precisely judged as being wonderful; furthermore, these contents can be seen from the Five Flavors (an analogy for the five stages of the Buddha's teachings). Next, in the analysis (examination), there are five layers of questions and answers. The initial question says: although Bodhisattvas attain the four Siddhanthas, this is also discussing the four Siddhanthas based on the three Siddhanthas, as mentioned earlier. In the answer, since the Common Teaching lacks the Middle Way, it should logically lack the First Truth. Bodhisattvas in the Tripitaka Teaching (Sravaka Pitaka, Bodhisattva Pitaka, Pratyekabuddha Pitaka) who have not severed afflictions are equivalent to attaining the four Siddhanthas from the perspective of the Two Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle). Saying that from the perspective of realization it is four Siddhanthas, and from the perspective of teaching it is expedient means, but not saying that from the perspective of teaching it is three Siddhanthas, is because both the teaching path and the path of realization speak of four Siddhanthas, but the expedient and the real are different, so it is not said to be three. If one considers the stage before the Ten Grounds (the ten stages of a Bodhisattva) as the teaching path, since there is the statement 『if one considers,』 it should be known that even after the first ground (the first stage of a Bodhisattva) there is still the meaning of the teaching path, as detailed in the third volume of the Mohe Zhiguan. In the Nine Openings and Manifestations (nine methods of revealing the true meaning of the Lotus Sutra), it is divided into two parts: introduction and explanation. In the explanation part, it is further divided into direct opening and analysis. In the direct opening part, it is further divided into clarifying the intention of establishing expedient means and discussing the opening of the expedient to reveal the real based on the previous four periods of teaching in order to converge with the Lotus Sutra. In the part clarifying the intention of establishing expedient means, it is further divided into generally clarifying that all dharmas are inherently real, 『great compassion』 below establishing expedient means, and 『now opening』 below manifesting the real. In the part generally clarifying that all dharmas are inherently real, since the Dharma is inherently subtle, the appearance of crudeness is due to the emotions and attachments of sentient beings, so it is known that as long as the emotions and attachments of sentient beings are opened, the truth will naturally return to its original state. In the part establishing expedient means, it is further divided into formally establishing expedient means, 『immeasurable meaning』 below citing sutras to prove, and 『now opening』 below formally revealing the real. In the part revealing the real, it is further divided into clarifying the establishment of teaching based on the universal opening of the Dharma.
本意，次「除滅」下寄二乘難開以明開相，粗既即是妙，化城即是寶所故也。次「若乳」下正約四時明開又二：初正開，次「方等」下明開分齊。乳及二蘇中別教四悉雖有第一義，並約教道，故云「唯決四權、生蘇十二權、熟蘇八權皆得入妙」。生熟蘇中決權引證但云「千二百羅漢及決了聲聞法」者，前證乳教已引菩薩，菩薩義同，不繁文故不重引之。既云菩薩亦除疑網，驗知菩薩亦須會三。「方等般若」至「在此」者，開分齊中亦應雲華嚴，文無者略。驗彼三部圓教無殊法華之圓，判頓獨在華嚴，信是妄生疣贅。況法本妙隔在物情，法華已開翻降為漸，十如實境妙卻為粗，佛之知見貶歸菩薩，藥王十譬嘆教聖說成虛，法師三世校量通為不實，分身佛集寶塔涌空徒屈來儀。證斯漸教，同異之相不可具論，一家教門足堪搜撿，如何獨異黜茲妙經？
次料簡中「問決諸權悉檀」至「不爾」者，問意者，若決粗入妙為決諸粗四悉同入妙第一義悉，為自決世界入世界，乃至決第一義入第一義耶？云「不爾」者，若不如此為如后意耶？亦有本云「為當爾不」，恐人誤改耳。答意者，二意俱通故云「自在」。言「假令」者，如初問意縱令盡入妙第一義，妙第一義既不隔三，與第二義亦何別？故云一三自在。今文且作一種解者
【現代漢語翻譯】 現代漢語譯本： 本意是，在『除滅』之後補充二乘（聲聞乘和緣覺乘）難以開啟，是爲了闡明開啟之相。粗淺的即是精妙的，化城（比喻佛為引導眾生而權設的虛幻之城）即是寶所（比喻真實的涅槃之地），所以這樣說。接下來，在『若乳』之後，正是依據四時（比喻佛陀教化的四個階段）闡明開啟，又分為兩部分：首先是正式的開啟，然後是『方等』之後，闡明開啟的層次。在乳和二蘇（比喻佛陀教化的不同階段）中，別教的四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）雖然有第一義，但都是就教法而言的，所以說『唯獨決斷四權（方便之法），生蘇（比喻方等時期的教法）的十二權，熟蘇（比喻般若時期的教法）的八權，都能進入妙法』。在生熟蘇中，決斷權宜之法的引證只說『千二百羅漢以及決了聲聞法』，是因為前面證明乳教時已經引用了菩薩，菩薩的意義相同，爲了避免繁瑣，所以不再重複引用。既然說菩薩也消除了疑惑，驗證得知菩薩也必須會歸三乘（聲聞乘、緣覺乘、菩薩乘）。『方等般若』到『在此』，在開啟層次中也應該說華嚴（《華嚴經》），文中沒有是因為省略了。驗證那三部（方等、般若、華嚴）的圓教（圓滿的教法）與《法華經》的圓教沒有區別，判為頓教（頓悟的教法）唯獨在《華嚴經》，實在是妄生枝節。況且法本是精妙的，只是被眾生的情識隔閡，而《法華經》已經開啟了，反而降為漸教（漸悟的教法），十如實境（構成宇宙萬法的十種要素）的精妙反而變為粗淺，佛的知見貶低為菩薩的知見，《藥王品》的十個譬喻讚歎教法，聖人的說法卻成了虛妄，《法師品》的三世校量（比較）普遍認為是不真實的，分身佛聚集，寶塔涌出空中，都白白地屈尊而來。證明這種漸教，相同和不同的方面不能一一列舉，一家的教門就足以搜尋檢查，為何獨自排斥這部精妙的經典？ 接下來在料簡中，『問決諸權悉檀』到『不爾』，提問的意思是，如果決斷粗淺而進入精妙，是決斷各種粗淺的四悉檀一同進入精妙的第一義悉檀，還是各自決斷世界悉檀進入世界悉檀，乃至決斷第一義悉檀進入第一義悉檀呢？回答『不爾』，如果不這樣，那是如後面的意思嗎？也有版本寫作『為當爾不』，恐怕有人誤改了。回答的意思是，兩種意思都通，所以說『自在』。說『假令』，如最初提問的意思，縱然全部進入精妙的第一義，精妙的第一義既然不隔絕三乘，與第二義（各各為人悉檀）又有什麼區別呢？所以說一三自在。現在的文句且作一種解釋。
【English Translation】 English version: The original intention, after 'eradication', supplements that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are difficult to open, in order to clarify the aspect of opening. The coarse is the wonderful, the phantom city (a metaphor for the Buddha's expedient city to guide sentient beings) is the treasure land (a metaphor for the true land of Nirvana), hence the saying. Next, after 'if milk', it is precisely based on the four periods (a metaphor for the four stages of the Buddha's teaching) to clarify the opening, which is further divided into two parts: first, the formal opening, and then after 'Vaipulya', clarifying the levels of opening. In milk and two sūras (metaphors for different stages of the Buddha's teaching), although the four siddhāntas (lokasiddhānta, puruṣasiddhānta, pratipakṣasiddhānta, paramārthasiddhānta) of the distinct teaching (prthagjana-yana) have the first meaning, they are all about the teaching, so it is said that 'only the four expedient means are decided, the twelve expedient means of raw sūra (a metaphor for the Vaipulya period teaching), and the eight expedient means of ripe sūra (a metaphor for the Prajñāpāramitā period teaching) can all enter the wonderful'. In raw and ripe sūra, the citation of deciding expedient means only says 'twelve hundred arhats and the decided Śrāvakayāna dharma', because the Bodhisattvas have already been cited in the previous proof of the milk teaching, and the meaning of Bodhisattvas is the same, so it is not repeated to avoid being verbose. Since it is said that Bodhisattvas also eliminate doubts, it is verified that Bodhisattvas must also converge to the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). 'Vaipulya Prajñā' to 'here', in the levels of opening, it should also be said Avataṃsaka (Avataṃsaka Sūtra), the text does not have it because it is omitted. Verifying that the perfect teaching (purna-yana) of those three parts (Vaipulya, Prajñā, Avataṃsaka) is no different from the perfect teaching of the Lotus Sūtra, judging the sudden teaching (ekayana) only in the Avataṃsaka Sūtra is really creating unnecessary complications. Moreover, the Dharma is originally wonderful, but it is separated by the feelings of sentient beings, and the Lotus Sūtra has already opened it, but it has been reduced to gradual teaching (krama-yana), the wonderfulness of the ten suchnesses (the ten elements that constitute the universe) has become coarse, the Buddha's knowledge and vision have been demoted to the Bodhisattva's knowledge and vision, the ten parables of the 'Medicine King Chapter' praise the teaching, but the words of the saints have become false, the comparison of the three worlds in the 'Teacher of the Dharma Chapter' is generally considered untrue, the gathering of the incarnate Buddhas and the emergence of the treasure pagoda in the sky are all in vain. Proving this gradual teaching, the similarities and differences cannot be listed one by one, the teachings of one family are enough to search and examine, why should this wonderful scripture be uniquely rejected? Next, in the material selection, from 'asking to decide all expedient means siddhāntas' to 'not so', the meaning of the question is, if deciding the coarse to enter the wonderful, is it deciding all the coarse four siddhāntas to enter the wonderful first meaning siddhānta, or is it deciding the world siddhānta to enter the world siddhānta, and even deciding the first meaning siddhānta to enter the first meaning siddhānta? The answer 'not so', if not like this, is it like the meaning behind? There are also versions that write 'is it so', I am afraid that someone has mistakenly changed it. The meaning of the answer is that both meanings are connected, so it is said 'free'. Saying 'suppose', like the meaning of the initial question, even if all enter the wonderful first meaning, since the wonderful first meaning does not separate the three vehicles, what is the difference from the second meaning (puruṣasiddhānta)? Therefore, it is said that one and three are free. The current text is interpreted as one kind.
，順第二意對開五章，名義順故；若唯入第一義，但得對體，余義則闕。
「若決」下用第二意，一一別對。初世界中二：初正會，次「亦是」下示相會入。世界只是諸法，決彼諸粗同入此妙故成妙名。次示相會入中二：初約法說周意，次譬說周意。初法說中七方便同成佛乘，譬說中二乘之名同稱菩薩，「汝等所行是菩薩道」，所行既成菩薩之道，行人豈獨猶名二乘？次決第一義中以四悉義隨於五章，故第一義居次，佛所知見及所至寶所並屬理故。次會為人中引證云「大車」者，車方為因，道場為果。次會對治中引證云「以此寶珠用貿所須」者，方便教中法有限量，非即非妙，是故艱難；如勤力求索，實理無竭疑盡信全，如寶珠無價貿物無盡，究除貧苦莫若如意。「此良藥」等，思之可知。是故貿粗病差，並是對治之別名。此中判教以辨同異，本顯于同，故本跡二門爾前未說，因茲開廢莫不咸聞。
十通經者又二：初問、次答。答中二：先總舉、次別釋。釋中，先釋、次結。釋中二，先跡、次本。跡中二：先列經、次釋。本文亦然。跡之與本俱以性為生善，善性在往故也。俱以進力及行為對治，並舉能治行也。根舉能悟之人，想舉能見之心，此少異耳。故同有四悉。「兩處」下結，可知。
◎次第
【現代漢語翻譯】 現代漢語譯本：如果順著第二種意義來對應展開這五章，是因為名義順暢的緣故；如果僅僅進入第一義，那麼只能對應本體，其餘的意義就會缺失。
『若決』以下使用第二種意義，一一分別對應。首先在世界中分為兩部分：首先是正式的會合，其次是『亦是』以下，展示相互會入。世界只是諸法，決斷那些粗糙的諸法，使之一同進入這微妙的境界，因此成就了微妙之名。其次在展示相互會入中分為兩部分：首先是就法而言，說明周遍的意義，其次是用譬喻來說明周遍的意義。首先在就法而言的說明中，七種方便法門共同成就佛乘，譬喻的說明中，二乘之名共同稱為菩薩，『你們所行的是菩薩道』，所行既然成就了菩薩之道，修行的人怎麼還僅僅被稱為二乘呢？其次在決斷第一義中，用四悉檀（四種說法方式，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的意義來配合這五章，所以第一義放在其次，佛所知所見以及所到達的寶所，都屬於理的範疇。
其次在會人為人的部分，引用『大車』作為例證，車是方便之因，道場是究竟之果。其次在會對應對治的部分，引用『以此寶珠用貿所須』作為例證，方便教中的法有**（此處原文有省略），並非即是實相，也非微妙之法，所以艱難；如同勤勞努力地求索，實理沒有窮盡，疑慮消除，完全信服，如同寶珠無價，交易物品沒有窮盡，徹底解除貧困，沒有比如意珠更好的了。『此良藥』等等，思考就可以明白。因此，用粗糙的（法）來交易，疾病痊癒，都是對應對治的別名。這裡判別教義是爲了辨別相同和不同，根本在於顯示相同，所以本跡二門（本門和跡門）在爾前（《法華經》之前）沒有說過，因此開顯和廢除，沒有誰不聽聞。
《十通經》又分為兩部分：首先是提問，其次是回答。回答中分為兩部分：先是總體的舉出，其次是分別的解釋。解釋中，先解釋，后總結。解釋中分為兩部分，先是跡，后是本。跡中分為兩部分：先是列出經文，其次是解釋。本文也是這樣。跡和本都以性為生善的根本，善性存在於過去。都以精進之力和行為作為對治，並且舉出能對治的行為。根舉出能領悟的人，想舉出能見的心，這稍微有些不同。所以都有四悉檀。『兩處』以下是總結，可以理解。
◎次第
【English Translation】 English version: If we follow the second meaning to correspond and unfold these five chapters, it is because the names and meanings are smooth and coherent; if we only enter the first meaning, then we can only correspond to the substance, and the remaining meanings will be lacking.
From 『若決』 (if deciding) onwards, the second meaning is used, corresponding separately one by one. First, in the world, it is divided into two parts: first is the formal assembly, and second is from 『亦是』 (also is) onwards, showing the mutual entering. The world is just all dharmas, deciding those coarse dharmas, causing them to enter this subtle realm together, therefore accomplishing the name of subtlety. Second, in showing the mutual entering, it is divided into two parts: first, speaking about the pervasive meaning in terms of the Dharma, and second, using metaphors to explain the pervasive meaning. First, in the explanation in terms of the Dharma, the seven expedient means together accomplish the Buddha vehicle; in the metaphorical explanation, the names of the two vehicles are jointly called Bodhisattvas, 『What you are practicing is the Bodhisattva path.』 Since what is practiced has accomplished the Bodhisattva path, how can the practitioners still be called only the two vehicles? Second, in deciding the first meaning, the meaning of the four siddhantas (four modes of explanation, namely, world siddhanta, each-for-each-person siddhanta, antidote siddhanta, and first-meaning siddhanta) is used to match these five chapters, so the first meaning is placed secondarily, because what the Buddha knows and sees, as well as the treasure land reached, all belong to the realm of principle.
Second, in the part of meeting people for people, 『the great cart』 is cited as an example, the cart being the expedient cause, and the bodhimaṇḍa (place of enlightenment) being the ultimate result. Second, in the part of meeting the corresponding antidotes, 『using this precious pearl to trade for what is needed』 is cited as an example, the Dharma in the expedient teaching has ** (omission in the original text), which is neither immediately the real aspect nor the subtle Dharma, so it is difficult; like diligently seeking, the real principle is inexhaustible, doubts are eliminated, and there is complete faith, like a priceless pearl, trading items is endless, and thoroughly eliminating poverty, there is nothing better than the wish-fulfilling pearl. 『This good medicine』 and so on, can be understood by thinking. Therefore, using coarse (Dharma) to trade, and the disease is cured, are all other names for corresponding antidotes. Here, judging the teachings is to distinguish similarities and differences, the fundamental is to show the similarities, so the two gates of the original and trace (original gate and trace gate) were not spoken of before the Lotus Sutra, therefore, opening and abolishing, there is no one who does not hear.
The Ten Penetrations Sutra is again divided into two parts: first is the question, and second is the answer. In the answer, it is divided into two parts: first is the overall listing, and second is the separate explanation. In the explanation, first explain, then conclude. In the explanation, it is divided into two parts, first is the trace, and second is the original. In the trace, it is divided into two parts: first is listing the sutra text, and second is explaining. The text is also like this. Both the trace and the original take nature as the root of generating goodness, and the good nature exists in the past. Both take the power of diligence and action as antidotes, and also cite the actions that can be antidotes. Root cites the person who can realize, and thought cites the mind that can see, this is slightly different. So both have the four siddhantas. 『Two places』 below is the conclusion, which can be understood.
◎ Order
二別解者，初重略標五章，前已列竟。今於五中初廣釋名中二：初開章、次解釋。釋中自四：初釋初門中為三：初於今經自立，次「立此」下明立名意，三「問」下料簡。初文者，雖在今經與他對辨不無通別，若妙法蓮華名之與義俱異他經，經之一字名與他同、義與他異，今從名通故云通耳。次立名意者，以何緣故立此經名？名既該乎一部，一部意不逾三，故名既通別不同，三意亦隨名通別，故釋此三意：粗妙甄分、教行理殊、通別異轍。今釋此三，又為四意：初標、次列、三釋、四結。初二如文，三釋中二：先通解通別，次別解通別。通謂通於諸經教行及理，別謂別在圓詮之教。初通釋中二：先略、次廣。初略者，一代聖教諸名之下，無不具此教行理三，無不以別而契于通，無不以通而應于別，故此三中通攝佛法，故教則機應相對，行則因果相對，理則名實相對，亦是事理相對，若無此三雙，通別虛設。
次廣釋中自三：初約教中二：釋、結。釋中二：初明別，次「金口」下通，次「故通」下結也。次約行中亦二：釋、結、釋中初別，次「大論」下引小以例。初別中又二：先立、次引證。並是約通論別，且從別以明別，如雲「法寶」即通種種故別。次引證中先寄小，各說即別俱正故通。言「各說身因」者，《
【現代漢語翻譯】 現代漢語譯本 二、辨別解釋：首先，重新概括五個章節，前面已經列舉完畢。現在在五個章節中，首先廣泛地解釋名稱，分為兩部分：一是開章，二是解釋。解釋中又分為四個部分：一是解釋第一門，其中又分為三個部分：首先，就本經自身進行闡述；其次，在『立此』之後，闡明立名的意義；第三，在『問』之後，進行辨析。第一部分的內容是，雖然在本經中與其他的經文有所區別，但並非沒有共通之處。如果說《妙法蓮華經》（Saddharma-puṇḍarīka-sūtra）的名稱和意義都與其他經文不同，那麼『經』（sūtra）這個字，名稱上與其他經文相同，但意義上卻不同。現在從名稱的共通之處來說，所以說是共通的。其次，闡述立名的意義：因為什麼緣故要立這個經名呢？經名既然涵蓋了整部經，那麼整部經的意義也不會超出三種，所以經名既然有共通和區別的不同，那麼這三種意義也隨著經名的共通和區別而有所不同，所以解釋這三種意義：粗妙的區分、教行理的差異、共通和區別的不同路徑。現在解釋這三種意義，又分為四個部分：一是標示、二是列舉、三是解釋、四是總結。前兩個部分如原文所示，第三個部分解釋中又分為兩個部分：先是通俗地解釋共通和區別，然後分別解釋共通和區別。共通是指共通於諸經的教、行、理，區別是指區別于圓滿詮釋的教義。首先，在通俗的解釋中又分為兩個部分：先是簡略的，然後是廣泛的。首先，簡略地說，一代聖教諸多的名稱之下，沒有不具備教、行、理這三者的，沒有不以區別而契合于共通的，沒有不以共通而應和于區別的，所以這三者中，共通地涵蓋了佛法，所以教義方面是根機和應對相對，修行方面是因和果相對，道理方面是名和實相對，也是事和理相對，如果沒有這三者的雙重性，那麼共通和區別就成了空談。 其次，廣泛地解釋，其中分為三個部分：首先，從教義方面分為兩個部分：解釋和總結。解釋中又分為兩個部分：首先闡明區別，其次在『金口』之後闡明共通，其次在『故通』之後進行總結。其次，從修行方面也分為兩個部分：解釋和總結。解釋中首先闡明區別，其次在『大論』之後引用小的例子來類比。首先，在闡明區別中又分為兩個部分：先是確立，然後是引用證據。都是從共通的角度來論述區別，並且從區別來闡明區別，如說『法寶』（dharma-ratna）即是共通種種，所以是區別。其次，在引用證據中，首先寄託于小的方面，各自的說法即是區別，都正確所以是共通。說到『各說身因』（individually explain the causes of the body），《
【English Translation】 English version Second, distinguishing interpretations: First, re-summarizing the five chapters, which have already been listed. Now, within the five chapters, first, extensively explaining the names, divided into two parts: first, opening the chapter; second, explaining. The explanation is further divided into four parts: first, explaining the first gate, which is further divided into three parts: first, elaborating on the sūtra itself; second, after 'establishing this', clarifying the meaning of establishing the name; third, after 'questioning', analyzing. The content of the first part is that although there are differences between this sūtra and other sūtras, it is not without commonalities. If the name and meaning of the 'Saddharma-puṇḍarīka-sūtra' (妙法蓮華經) are different from other sūtras, then the word 'sūtra' (經), in name, is the same as other sūtras, but in meaning, it is different. Now, from the commonality of the name, it is said to be common. Second, elaborating on the meaning of establishing the name: For what reason is this sūtra name established? Since the sūtra name encompasses the entire sūtra, the meaning of the entire sūtra will not exceed three, so since the sūtra name has commonalities and differences, these three meanings also differ with the commonalities and differences of the name, so explaining these three meanings: distinguishing between coarse and subtle, differences in teaching, practice, and principle, different paths of commonality and difference. Now, explaining these three meanings, it is further divided into four parts: first, indicating; second, listing; third, explaining; fourth, concluding. The first two parts are as in the original text, and the third part, the explanation, is further divided into two parts: first, generally explaining commonality and difference, and then separately explaining commonality and difference. Commonality refers to the teaching, practice, and principle common to all sūtras, and difference refers to the teachings that are different in the complete explanation. First, in the general explanation, it is divided into two parts: first, brief; second, extensive. First, briefly, under the many names of the teachings of a generation of sages, there is none that does not possess these three of teaching, practice, and principle, none that does not conform to commonality through difference, and none that does not respond to difference through commonality, so among these three, commonality encompasses the Buddhadharma, so in terms of teaching, the root and response are relative, in terms of practice, cause and effect are relative, and in terms of principle, name and reality are relative, and also matter and principle are relative. Without this duality of the three, commonality and difference would be empty talk. Second, extensively explaining, which is divided into three parts: first, from the perspective of teaching, divided into two parts: explanation and conclusion. The explanation is further divided into two parts: first, clarifying the difference, and second, after 'golden mouth', clarifying the commonality, and third, concluding after 'therefore common'. Second, from the perspective of practice, it is also divided into two parts: explanation and conclusion. The explanation first clarifies the difference, and second, after 'Great Treatise', cites small examples to analogize. First, in clarifying the difference, it is divided into two parts: first, establishing, and second, citing evidence. Both are discussing difference from the perspective of commonality, and clarifying difference from difference, such as saying 'Dharma Jewel' (法寶, dharma-ratna), which is common to all kinds, so it is different. Second, in citing evidence, first entrusting to the small, each saying is different, all are correct so it is common. Speaking of 'individually explain the causes of the body' (各說身因),
涅槃》三十二釋隨自意語中雲：「如五百比丘問身子云：佛說身因，何者是耶？身子答云：汝等亦各得正解脫，自應知之。何緣方更作如是問？有比丘言：我等未得正解脫時，意謂無明即是身因，作是觀時得阿羅漢果。有說愛、有說行乃至飲食五欲，如是五百各各說己所解已，共往佛所，稽首右繞而坐，各說己解。身子曰：誰為正說？佛言：無非正說。」次寄大中各入故別、不二故通。「三十二菩薩入不二法門」者，既有能入之門，門皆趣理，準例五百，三十二亦無非正說，此舉大小兩乘能趣之行。次例中不可得即是理也。舉劣況勝，觀息尚即是理，況大小兩乘能趣之行？「當知」下結，又二：先結、次引證。次理中三：初立、次引證、三結。初文不二故通、非一故別。證中二文例立可知。先引《大論》，次引《大經》中言「解脫亦爾，多諸名字」者，大師在靈石寺，一夏講百句解脫，每於一句作百句解釋，是則解脫有萬名字。「如天帝釋有千種名」者，亦名憍尸迦，亦名婆蹉婆，亦名婆佉婆，亦名因陀羅，亦名千眼天，亦名舍脂夫，亦名金剛寶頂，亦名寶幢等。「名異」下結，名異故別，禮一故通。別中雲「今稱」等者，妙法是別，異余經故；經即是通，通名經故。故知今經通別始自如是，終乎而退，莫非佛說，俱
【現代漢語翻譯】 現代漢語譯本 《涅槃經》三十二釋隨自意語中說：『如有五百比丘問舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：佛陀所說的「身因」（產生身體的原因），是什麼呢？』舍利弗回答說：『你們都已經各自得到了正解脫，自己應該知道。為什麼還要再問這樣的問題呢？』有比丘說：『我們未得到正解脫時，認為無明（avidyā，對事物真相的迷惑）就是身因，這樣觀想時就證得了阿羅漢果（arhat，斷絕輪迴的聖者）。』有的說是愛（tṛṣṇā，渴愛），有的說是行（karma，行為），乃至飲食五欲（pañca kāmaguṇā，色、聲、香、味、觸五種感官慾望）。這樣，五百比丘各自說了自己所理解的，然後一起去佛陀那裡，頂禮佛足，右繞佛陀而坐，各自說了自己的理解。』舍利弗問：『誰說的是正確的呢？』佛陀說：『沒有誰說的不是正確的。』 其次，寄託于大體上是相通的，在各個具體方面又是不同的，因為不二是相通的，因為不是單一的所以有區別。 『三十二菩薩入不二法門』，既然有能進入的門徑，那麼所有的門徑都通向真理。按照五百比丘的例子，三十二位菩薩所說的也沒有誰不是正確的。這裡舉出了大乘和小乘都能通向真理的修行方法。其次，以中道不可得的觀點來說，中道就是真理。用低劣的情況來比喻殊勝的情況，觀察呼吸尚且就是真理，更何況大乘和小乘能夠通向真理的修行方法呢？ 『當知』以下是結論，又分為兩部分：先是總結，然後是引證。其次，真理中有三個方面：首先是確立，然後是引證，最後是總結。首先，不二所以相通，非一所以有區別。引證中有兩段文字，按照例子確立即可明白。先引用《大智度論》（Mahāprajñāpāramitopadeśa），然後引用《大般涅槃經》（Mahāparinirvāṇa Sūtra）中的話，說『解脫也是這樣，有很多名字』。大師在靈石寺，一個夏天講解百句解脫，每一句都用一百句來解釋，這樣解脫就有一萬個名字。 『如天帝釋（Indra，佛教中的護法神）有千種名』，也叫憍尸迦（Kauśika），也叫婆蹉婆（Vāsava），也叫婆佉婆（Bāhava），也叫因陀羅（Indra），也叫千眼天（Sahasrāksa），也叫舍脂夫（Śacīpati），也叫金剛寶頂（Vajra-śikhara），也叫寶幢等等。 『名異』以下是總結，名字不同所以有區別，禮敬同一個真理所以相通。區別中說『現在稱』等，妙法（sad-dharma）是區別，因為它不同於其他經典；經（sūtra）就是相通，因為通稱為經。所以知道這部經的相通和區別，從開始就是這樣，直到結束，沒有哪句話不是佛陀所說，都是如此。
【English Translation】 English version The Nirvana Sutra, in the thirty-two explanations of 'Following One's Own Meaning,' states: 'For example, five hundred bhikshus (monks) asked Shariputra (Śāriputra, one of the ten principal disciples of the Buddha, known for his wisdom): 'What is the 'cause of the body' (the reason for the arising of the body), as taught by the Buddha?' Shariputra replied: 'You have each already attained correct liberation; you should know this yourselves. Why do you ask such a question again?' One bhikshu said: 'When we had not yet attained correct liberation, we thought that ignorance (avidyā, delusion about the true nature of things) was the cause of the body. When contemplating in this way, we attained the fruit of arhat (arhat, a saint who has cut off the cycle of rebirth).' Some said it was craving (tṛṣṇā, thirst), some said it was action (karma, deeds), and even the five sensual desires (pañca kāmaguṇā, the five sense objects of form, sound, smell, taste, and touch). Thus, the five hundred each spoke of their own understanding, and then together they went to the Buddha, prostrated themselves at his feet, circumambulated him to the right, and sat down, each speaking of their own understanding.' Shariputra asked: 'Who speaks correctly?' The Buddha said: 'None speak incorrectly.' Secondly, it relies on the general being interconnected, and in each specific aspect, it is different, because non-duality is interconnected, and because it is not singular, there are distinctions. 'The thirty-two bodhisattvas (bodhisattvas, beings on the path to Buddhahood) enter the gate of non-duality.' Since there are gates that can be entered, then all gates lead to the truth. According to the example of the five hundred bhikshus, none of what the thirty-two bodhisattvas said is incorrect. Here, the practices that both the Mahayana (Great Vehicle) and Hinayana (Smaller Vehicle) can use to approach the truth are mentioned. Secondly, from the viewpoint that the middle way is unattainable, the middle way is the truth. Using an inferior situation to illustrate a superior situation, observing the breath is already the truth, how much more so are the practices that both the Mahayana and Hinayana can use to approach the truth? 'Know that' below is the conclusion, which is divided into two parts: first, the summary, and then the citation. Secondly, there are three aspects in the truth: first, the establishment, then the citation, and finally the conclusion. First, non-duality is interconnected, and non-singularity has distinctions. There are two passages in the citation, which can be understood by establishing according to the example. First, cite the Mahaprajnaparamitopadesha (Great Treatise on the Perfection of Wisdom), and then cite the words in the Mahaparinirvana Sutra (Great Nirvana Sutra), saying 'Liberation is also like this, with many names.' The master, at Ling Shi Temple, lectured on a hundred sentences of liberation in one summer, explaining each sentence with a hundred sentences, so liberation has ten thousand names. 'Like Indra (Indra, a protector deity in Buddhism) having a thousand names,' also called Kaushika (Kauśika), also called Vasava (Vāsava), also called Bahava (Bāhava), also called Indra (Indra), also called Thousand-Eyed Heaven (Sahasraksha, Sahasrākṣa), also called Husband of Shachi (Śacīpati, Śacīpati), also called Diamond Jewel Peak (Vajra-shikhara, Vajra-śikhara), also called Jewel Banner, etc. 'Different names' below is the conclusion, different names so there are distinctions, revering the same truth so it is interconnected. In the distinctions, it says 'Now calling' etc., the wonderful Dharma (sad-dharma) is a distinction, because it is different from other scriptures; the sutra (sūtra) is interconnected, because it is generally called a sutra. Therefore, know that the interconnection and distinction of this sutra is like this from the beginning, until the end, there is no sentence that is not spoken by the Buddha, all are like this.
是妙法，從始至終咸別並通。於此教通別中詮於行理通別，故知本跡無非因果及名實故，不可遍引，故略示方隅，粗引譬喻以示行之通別，及方便中實相等為理通別。譬喻中者，諸子習因不同即是行別，等賜大車直至道場即是行通，大車是所乘通，理道場是所契實相，乃至大慧之名亦是名別，一一別名咸從理立即是理通。此是今經理之通別，具如下釋中更廣明之。四「約此」下結。
次料簡中先問、次答。問中所以但問教者，教行理三展轉互通，教既居初，但從教問，余之二種憑教自顯。初廣略二解泛通諸教，是故通以一佛為通；今即離為四佛不同，佛佛自有諸門教別，故云「教主不同設教亦異」。「云何」下難者，以前通途難今四別。次答中意者，即具當分、跨節兩義，應知兩義即與待絕二妙不殊。又前二釋亦具二義。何者？若依施權即當分義，若據佛意即跨節義，雖具二義不譚其意而以此意泛釋，復未甄衡二途，其意以通而未灼然開顯，以是義故，故須分於二義而答：當分通於一代，於今便成相待；跨節唯在今經，佛意非適今也。釋此二義，先標、次列、三釋。釋中先當分、次跨節，一一皆約教行理三。初當分者，順前問意，為顯跨節，以當分難四教當分皆具三意。于中先正釋、次融會，不可即具，故與后
【現代漢語翻譯】 現代漢語譯本：這是奇妙的佛法，從開始到結束都既有區別又有共通之處。在這教義的共通和區別中，闡釋了修行和道理的共通和區別，因此可知本跡（本門和跡門）無非是因果以及名和實的關係。因為無法全部引用，所以略微指示方向，粗略地引用比喻來展示修行的共通和區別，以及方便法門中真實相等等是道理的共通和區別。比喻中，諸位王子學習的因緣不同，這就是修行的區別；平等地賜予大車直到道場，這就是修行的共通。大車是所乘坐的共通之物，道場是所契合的真實相。乃至大慧（Mahamati）這個名字也是名字的區別，每一個區別的名字都從道理上立即顯現，這就是道理的共通。這是《法華經》經文中所說的道理的共通和區別，具體如下文的解釋中會更詳細地說明。第四部分以『約此』作總結。
接下來是料簡（Liao Jian，辨析）部分，先提問，后回答。提問中只問教義的原因是，教義、修行、道理三者相互貫通，教義居於首位，所以只從教義提問，其餘兩種則憑藉教義自然顯現。最初的廣略兩種解釋泛泛地適用於各種教義，因此普遍地以一佛為共通；現在則區分成四佛的不同，佛佛各自有不同的法門，教義也因此不同，所以說『教主不同，設教也不同』。『云何』以下的詰難，是用之前的共通之處來質疑現在的四種區別。回答中的意思是，既具備當分（Dang Fen，當下）的意義，又具備跨節（Kua Jie，超越階段）的意義，應該知道這兩種意義與待絕（Dai Jue，相對和絕對）兩種妙義沒有區別。而且之前的兩種解釋也具備這兩種意義。為什麼呢？如果依據施權（Shi Quan，權宜之計），那就是當分的意義；如果根據佛的本意，那就是跨節的意義。雖然具備兩種意義，但沒有談及佛的本意，而是用這種意義泛泛地解釋，也沒有甄別衡量兩種途徑，其意義是共通的但沒有明確地開顯。因為這個緣故，所以需要區分兩種意義來回答：當分適用於一代時教，現在就變成了相對；跨節只存在於《法華經》中，佛的本意並非只適用於當下。解釋這兩種意義，先標明，再列舉，三是解釋。解釋中先說當分，再說跨節，每一個都圍繞教義、修行、道理三方面。最初的當分，順應前面的提問，爲了顯示跨節，以當分來質疑四教，當分都具備三種意義。其中先是正式解釋，然後是融會貫通，不可能立即具備，所以留到後面。
【English Translation】 English version: This is the wonderful Dharma, which from beginning to end has both distinctions and commonalities. Within this commonality and distinction of teachings, it elucidates the commonality and distinction of practice and principle. Therefore, it can be known that the original and manifested (original teaching and manifested teaching) are nothing but cause and effect, as well as name and reality. Because it is impossible to cite everything, it briefly indicates the direction, and roughly uses metaphors to show the commonality and distinction of practice, as well as the true aspect in expedient means, etc., as the commonality and distinction of principle. In the metaphors, the different causes and conditions of the princes' learning are the distinctions of practice; the equal bestowal of great carts until the Bodhimanda (Bodhimanda, place of enlightenment) is the commonality of practice. The great cart is the common vehicle, and the Bodhimanda is the true aspect to be realized. Even the name Mahamati (Mahamati, great wisdom) is a distinction of name, and each distinct name immediately manifests from the principle, which is the commonality of principle. This is the commonality and distinction of principle mentioned in the Lotus Sutra, which will be explained in more detail in the following explanations. The fourth part concludes with 'Regarding this'.
Next is the Liao Jian (Liao Jian, analysis) section, first asking, then answering. The reason for only asking about the teachings in the question is that the teachings, practice, and principle are interconnected. The teachings are in the first place, so only ask from the teachings, and the other two will naturally appear based on the teachings. The initial two kinds of broad and brief explanations are generally applicable to various teachings, so universally taking one Buddha as common; now it is distinguished into the differences of the four Buddhas, and each Buddha has different Dharma gates, so the teachings are also different, so it is said 'The teaching masters are different, and the teachings are also different'. The questioning below 'How' uses the previous commonalities to question the current four distinctions. The meaning in the answer is that it has both the meaning of Dang Fen (Dang Fen, the present) and the meaning of Kua Jie (Kua Jie, transcending stages). It should be known that these two meanings are no different from the two wonderful meanings of Dai Jue (Dai Jue, relative and absolute). Moreover, the previous two explanations also have these two meanings. Why? If based on Shi Quan (Shi Quan, expedient means), that is the meaning of Dang Fen; if according to the Buddha's intention, that is the meaning of Kua Jie. Although it has two meanings, it does not talk about the Buddha's intention, but uses this meaning to explain generally, and does not distinguish and measure the two paths. Its meaning is common but not clearly revealed. For this reason, it is necessary to distinguish the two meanings to answer: Dang Fen applies to the teachings of a generation, and now it becomes relative; Kua Jie only exists in the Lotus Sutra, and the Buddha's intention is not only applicable to the present. To explain these two meanings, first mark, then list, and third explain. In the explanation, first talk about Dang Fen, then talk about Kua Jie, each around the three aspects of teachings, practice, and principle. The initial Dang Fen, in accordance with the previous question, in order to show Kua Jie, uses Dang Fen to question the four teachings, and Dang Fen has three meanings. Among them, first is the formal explanation, and then is the integration, it is impossible to have it immediately, so it is left to the back.
義俱立難易。初文三藏廣，餘三例。初三藏中三：初正釋相，次「經言」下引證，三「此則」下明當分意。初文可見。引證中言「即脫瓔珞等」者，報身四十一地，戒定慧陀羅尼以為瓔珞，寂滅忍為柔軟上服，大小相海為嚴飾之具，丈六相好為粗，生空法空為弊，現有煩惱有為有漏，為塵土坌身，實無生死煩惱，似有生死煩惱，為狀有所畏。如《成論．無畏品》云：「如經云，善來比丘，隨順我法，我則歡喜者，此似有貪。如語調達：汝為癡人，食人涕唾。此似有瞋。自言：我是人中師子。此似有慢。善持我法，如擎油缽。又如語調達言：我尚不以法付舍利弗等，況當與汝？此似有見也。」文中但略舉垢衣一句耳。「語言勤作」等者，即是小乘，七科道品即除見思糞之法器也。「語言」即念處，「勤作」即正勤，「咄男子」等即如意，「好自安意」即五根，「所以者何」等即五力，「更與作字」即八正，「雖忻此遇」即七覺，「當加汝價」即暖法不能發真，如意能發，故云「加價」。今文甚略。言「涂足油」者，下偈文中得如意足觀，如油涂足則能履水，能得神通。又油能除風，如定除亂，廣如〈信解品〉疏釋。此則唯譬三藏說教行理可知。次三教例中雲「通別圓等亦爾」者，具如下本門果妙中釋四種身相不同，融會
【現代漢語翻譯】 現代漢語譯本 義俱立難易（意義和作用同時成立，但難易程度不同）。最初的文字是關於三藏（Tripitaka，佛教經典的總稱）的廣泛論述，其餘三個例子也是如此。最初的三藏中又分為三部分：首先是正式解釋其含義，其次是『經言』（經文說）以下引用經文作為佐證，第三是『此則』（這就是）以下說明其應有的意義。最初的文字部分顯而易見。引證的經文中說『即脫瓔珞等』（立即脫下瓔珞等飾物），指的是報身（Sambhogakāya，佛的報應身）處於四十一地（菩薩修行的四十一階位），以戒、定、慧、陀羅尼（總持，記憶力）作為瓔珞，以寂滅忍（安忍于寂滅）作為柔軟的上衣，以大小相海（佛的三十二大丈夫相和八十隨形好）作為莊嚴的裝飾，以丈六相好（佛的丈六金身）為粗陋，以生空（體悟一切眾生皆無自性）法空（體悟一切法皆無自性）為弊病，以現有的煩惱、有為（有造作）、有漏（有煩惱）為身上的塵土，實際上沒有生死煩惱，只是看起來好像有生死煩惱，這是爲了顯示有所畏懼的狀態。例如《成實論．無畏品》（《成實論》中的《無畏品》）中說：『如經文所說，善來比丘（歡迎你，比丘），隨順我的教法，我就會感到歡喜，這看起來好像有貪慾。如呵斥調達（Devadatta，釋迦牟尼佛的堂兄弟）說：你真是個愚癡的人，竟然吃人的鼻涕和唾沫。這看起來好像有嗔恨。自己說：我是人中的獅子。這看起來好像有傲慢。好好地守護我的教法，就像擎著盛滿油的缽一樣。又如對調達說：我尚且不把教法託付給舍利弗（Śāriputra，佛陀十大弟子之一）等人，更何況是給你呢？這看起來好像有偏見。』文中所引用的只是略舉了『垢衣』（骯髒的衣服）一句而已。『語言勤作』（言語和行為的勤奮）等，指的就是小乘（Hinayana，佛教的一個主要流派），七科道品（三十七道品）就是去除見思煩惱（見惑和思惑）的法器。『語言』指的是念處（四念處），『勤作』指的是正勤（四正勤），『咄男子』（喂，男子）等指的是如意（四如意足），『好自安意』（好好地安定你的心意）指的是五根（五根），『所以者何』（為什麼呢）等指的是五力（五力），『更與作字』（再給你取個名字）指的是八正（八正道），『雖忻此遇』（雖然很高興遇到這種情況）指的是七覺（七覺支），『當加汝價』（應該增加你的價值）指的是暖法（四加行位的第一個階段）不能引發真正的智慧，而如意能引發，所以說『增加價值』。現在的經文非常簡略。說『涂足油』（在腳上塗油），指的是下文偈頌中得到的如意足觀（通過禪定獲得的超能力），就像用油塗抹腳就能在水上行走一樣，能夠獲得神通。而且油能去除風，就像禪定能去除散亂一樣，詳細的解釋可以參考《信解品》（《妙法蓮華經》中的一個章節）的疏釋。這只是用比喻來說明三藏所說的教義、修行和道理，是可以理解的。其次，三個教派的例子中說『通別圓等亦爾』（通教、別教、圓教等也是如此），具體的內容可以參考下文字門果妙（《妙法蓮華經》中的一個章節）中解釋四種身相的不同，並加以融合。
【English Translation】 English version The meaning and function are both established, but the difficulty varies. The initial text extensively discusses the Tripitaka (the three baskets, the complete Buddhist canon), and the remaining three examples follow the same pattern. The initial section on the Tripitaka is further divided into three parts: first, a formal explanation of its meaning; second, the citation of scriptures from '經言' (as the sutra says) onwards as evidence; and third, the clarification of its intended significance from '此則' (this is) onwards. The initial textual section is self-evident. The cited scriptures stating '即脫瓔珞等' (immediately remove the necklaces, etc.) refer to the Sambhogakāya (the reward body of the Buddha) at the forty-one stages (the forty-one stages of a Bodhisattva's practice), using precepts, concentration, wisdom, and Dhāraṇī (total retention, memory) as necklaces, enduring tranquility (patience in tranquility) as soft upper garments, the seas of major and minor marks (the thirty-two major marks and eighty minor marks of a Buddha) as adornments, the sixteen-foot body (the golden body of the Buddha) as coarse, the emptiness of self (realizing that all beings are without inherent nature) and the emptiness of phenomena (realizing that all phenomena are without inherent nature) as flaws, and existing afflictions, conditioned phenomena (with fabrication), and defiled phenomena (with afflictions) as dust on the body. In reality, there are no birth and death afflictions, but it appears as if there are, to show a state of fear. For example, the 'Fearlessness Chapter' of the Satyasiddhi Shastra states: 'As the sutra says, 'Welcome, Bhikshu (monk), if you accord with my teachings, I will be pleased,' this seems like greed. As when scolding Devadatta (Śākyamuni Buddha's cousin): 'You are a foolish person, eating people's snot and saliva.' This seems like anger. Saying oneself: 'I am the lion among humans.' This seems like arrogance. 'Well uphold my teachings, like holding a bowl filled with oil.' And as when saying to Devadatta: 'I would not entrust the teachings even to Śāriputra (one of the Buddha's ten great disciples), let alone to you?' This seems like prejudice.' The text only briefly mentions the phrase 'dirty clothes.' '語言勤作' (diligent in speech and action), etc., refers to the Hinayana (a major branch of Buddhism), where the seven limbs of enlightenment (thirty-seven factors of enlightenment) are the Dharma instruments for removing the afflictions of views and thoughts (afflictions of views and afflictions of thoughts). '語言' (speech) refers to the mindfulness (four mindfulnesses), '勤作' (diligence) refers to the right exertion (four right exertions), '咄男子' (hey, man), etc., refers to the psychic powers (four bases of psychic power), '好自安意' (settle your mind well) refers to the five roots (five roots), '所以者何' (why is that), etc., refers to the five powers (five powers), '更與作字' (give you another name) refers to the eightfold path (eightfold noble path), '雖忻此遇' (although happy to encounter this situation) refers to the seven factors of enlightenment (seven factors of enlightenment), '當加汝價' (should increase your value) refers to the warmth stage (the first stage of the four preparatory practices) not being able to generate true wisdom, while psychic powers can, hence 'increase value.' The current text is very brief. Saying '涂足油' (applying oil to the feet) refers to obtaining the contemplation of psychic feet in the verses below, like applying oil to the feet to walk on water, being able to obtain supernatural powers. Moreover, oil can remove wind, just as meditation can remove distractions, as explained in detail in the commentary on the 'Faith and Understanding Chapter' (a chapter in the Lotus Sutra). This is merely using metaphors to explain the teachings, practices, and principles spoken of in the Tripitaka, which can be understood. Secondly, in the examples of the three teachings, saying '通別圓等亦爾' (the shared, distinct, perfect, etc., are also like this), the specific content can be referred to in the explanation of the differences in the four bodies in the 'Original Gate and Fruit' (a chapter in the Lotus Sutra) below, and integrated.
可知。
次跨節中四：先斥當分，次「若開」下立跨節相，三「如此」下結意，四「作如此」下融會。初文又二：初正斥，次「只隱」下明當分意。立當分者以施權竟，權實相對故有四主，各各不同。故明意者無別當分，只是隱實施權且云當分。初至「金輝」現當分身也。「不說」下說當分法也。略語身法，餘二略無。「不說甘甜常樂之味，說于咸酢無常辛辣」者，《大經》第四云：「苦為酢味，無常鹹味，無我苦味，樂為甜味，我為辛味，常為淡味；煩惱為薪，智慧為火，以是因緣，成涅槃食。彼破三修，故但三味，勝劣相對，故成六味，故略不說凈及不凈。」今文從劣，故云「不說甘甜」等也。「棄王者服飾」重語隱妙現粗，亦與前隱功德現丈六意同。如窮子見父豪貴尊嚴等，無量功德莊嚴纓珞為王者服飾，當知只是一種身口行理更無別途。今棄此服飾，即當分義施權意也。言「糞器」者，生滅道品。「若開方便」下正明跨節相，此句總開。即向身向法向行等者，指前方便身口行理等也。三結意中歷三意結，初言「通是一音之教，而小大差別」者，今此是法華跨節一音，不同小乘當分一音，具如《止觀》第一記。故依《婆沙》但三藏佛一音耳。準例通別，皆應有當分一音。前當分義中分四教主，各有所說所
【現代漢語翻譯】 現代漢語譯本 可知。
次跨節中四：先斥當分，次『若開』下立跨節相，三『如此』下結意，四『作如此』下融會。初文又二：初正斥，次『只隱』下明當分意。立當分者以施權竟，權實相對故有四主，各各不同。故明意者無別當分，只是隱實施權且云當分。初至『金輝』現當分身也。『不說』下說當分法也。略語身法，餘二略無。『不說甘甜常樂之味，說于咸酢無常辛辣』者，《大經》（《大涅槃經》）第四云：『苦為酢味，無常鹹味，無我苦味，樂為甜味，我為辛味，常為淡味；煩惱為薪，智慧為火，以是因緣，成涅槃食。』彼破三修，故但三味，勝劣相對，故成六味，故略不說凈及不凈。今文從劣，故云『不說甘甜』等也。『棄王者服飾』重語隱妙現粗，亦與前隱功德現丈六意同。如窮子見父豪貴尊嚴等，無量功德莊嚴纓珞為王者服飾，當知只是一種身口行理更無別途。今棄此服飾，即當分義施權意也。言『糞器』者，生滅道品。『若開方便』下正明跨節相，此句總開。即向身向法向行等者，指前方便身口行理等也。三結意中歷三意結，初言『通是一音之教，而小大差別』者，今此是法華跨節一音，不同小乘當分一音，具如《止觀》第一記。故依《婆沙》（《大毗婆沙論》）但三藏佛一音耳。準例通別，皆應有當分一音。前當分義中分四教主，各有所說所
【English Translation】 English version It can be known.
The fourth part of the section crossing is divided into four: first, refute the 'present teaching'; second, establish the aspect of section crossing under 'if expedient'; third, conclude the meaning under 'thus'; and fourth, integrate under 'acting thus'. The first part is further divided into two: first, the direct refutation; second, clarify the meaning of 'present teaching' under 'only concealing'. Establishing the 'present teaching' is to indicate the end of expedient means. Because expedient and truth are relative, there are four lords, each different. Therefore, clarifying the meaning indicates there is no separate 'present teaching', but merely concealing the truth and applying expedient means, thus calling it 'present teaching'. From the beginning to 'golden radiance', it manifests the 'present teaching' body. 'Not speaking' below speaks of the 'present teaching' Dharma. Briefly speaking of body and Dharma, the remaining two are omitted. Regarding 'not speaking of the taste of sweetness, constancy, joy, and self, but speaking of the salty, sour, impermanent, and spicy', the fourth chapter of the Mahāparinirvāṇa Sūtra states: 'Bitterness is the sour taste, impermanence is the salty taste, non-self is the bitter taste, joy is the sweet taste, self is the spicy taste, constancy is the bland taste; afflictions are fuel, wisdom is fire, and through these causes and conditions, the food of Nirvāṇa is achieved.' It refutes the three cultivations, hence only three tastes. Superior and inferior are relative, thus forming six tastes, so purity and impurity are briefly not mentioned. The current text follows the inferior, hence it says 'not speaking of sweetness' and so on. 'Discarding the ornaments of a king' is a repetition, concealing the subtle and revealing the coarse, similar to the previous concealing of merit and revealing the sixteen-foot body. Just as the poor son sees his father's wealth, nobility, and dignity, the immeasurable merits adorning the king's ornaments, one should know that there is only one kind of body, speech, and action, with no other path. Now, discarding these ornaments is the meaning of 'present teaching', applying expedient means. The term 'dung receptacle' refers to the factors of arising and ceasing. Under 'if opening expedient means', the aspect of section crossing is directly clarified. This sentence generally opens. 'Directing towards body, towards Dharma, towards practice, etc.' refers to the previous expedient body, speech, and action, etc. In the three conclusions of meaning, three meanings are traversed to conclude. First, 'generally, it is a one-sound teaching, but with differences of small and large', this is now the one-sound of the Lotus Sūtra crossing sections, different from the one-sound of the 'present teaching' of the Small Vehicle, as detailed in the first record of Mohe Zhiguan. Therefore, according to the Mahāvibhāṣā (Abhidharma Mahāvibhāṣā Śāstra), there is only one sound of the Buddha of the Three Baskets. Following the example of general and specific, there should all be a 'present teaching' one-sound. In the previous meaning of 'present teaching', the four lords of teaching are divided, each with their own teachings.
行理體，故義易解。理無種種，何故四教各有所詮？所詮異故理不應異，故云難融。跨節義中不分四教各別詮理，故云易明。諸經所說因果各別，今越彼別義唯論一理，故相難解。若二義相成則理相俱易，若二義隔越則二俱難明，是故二義相須，當分乃成今經相待義邊，跨節乃成今經開權義邊。又若方等般若及華嚴等當分義者，仍是施權；若來至法華，當分義邊成判權實，判已即廢，廢已即開，開廢相即不可異時。
二定妙法先後，中四：初標，次「若從義」下辨先後，三「從今題」下正明今意，四「雖復」下融通二途。初如文。次文者，從義從名各有其致。從義中先立，次引證。從名中亦先立，次引事。事中二：先證從名，次「篤論」下復順從義。言「篤」者，《爾雅》云：「固也。」《老子》云：「守靜曰篤」，「篤」貞正也。
三明今意者，應知題名須從名便，故先妙、次法，已如題中。今欲解義故須從義，「所以」下正釋中先法、次妙。
四融通者，只緣前後無乖，故解釋中則從義便，故知前後並不乖理。舊解中二：初出諸師，次今家難。初文中前三師大師不破者，以下文云「餘者望風故」也。若欲薄知得失者，例光宅意破，無非不遣。如道場觀云：三非真實。不知何教之三為非真實？既
【現代漢語翻譯】 現代漢語譯本：
行和理，因為容易理解。理沒有種種差別，為什麼天臺四教（指藏、通、別、圓四教）各自有所詮釋？所詮釋的不同，理不應該不同，所以說難以融合。跨越分段的意義中，不區分四教各自詮釋的理，所以說容易明白。諸經所說的因果各自不同，現在超越那些差別義，只論述一個理，所以互相難以理解。如果兩個意義互相成就，那麼理和意義都容易明白；如果兩個意義隔閡超越，那麼兩個都難以明白。因此，兩個意義互相需要，分段才能成就。現在的經文是相待義的一邊，跨越分段才能成就現在經文的開權顯實義的一邊。另外，如果《方等經》、《般若經》以及《華嚴經》等分段義，仍然是施設權巧方便；如果來到《法華經》，分段義的一邊成就判別權實，判別之後就廢除權教，廢除之後就開顯實教，開顯和廢除相互依存，不可異時。
二、確定妙法先後的順序，分為四部分：首先是標示，其次從『若從義』開始辨別先後，第三從『從今題』開始正式闡明現在的意思，第四從『雖復』開始融通兩種途徑。首先如文所示。其次，從意義和名稱各有其道理。從意義中，先立論，再引用證據。從名稱中，也是先立論，再引用事例。事例中分為兩部分：先證明從名稱，其次從『篤論』開始又順從意義。說到『篤』，《爾雅》中說：『固也』。《老子》中說：『守靜曰篤』，『篤』是貞正的意思。
三、闡明現在的意思，應該知道題名必須順從名稱的方便，所以先說『妙』，再說『法』，已經在題目中說明了。現在想要解釋意義，所以必須順從意義，『所以』之後正式解釋，先說『法』，再說『妙』。
四、融通兩種途徑，只因爲前後沒有違背，所以在解釋中就順從意義的方便，所以知道前後並不違背道理。舊的解釋中分為兩部分：首先是各家師的觀點，其次是天臺宗的質疑。首先，各家師的觀點中，前三師（指慧觀、法雲、僧朗三位法師）大師沒有破斥，是因為下文說『其餘的人望風而逃』。如果想要稍微瞭解得失，可以按照光宅寺（指智光法師）的觀點來破斥，沒有不是遣除的。如道場觀（指道場寺的觀法）說：三非真實。不知道哪個教的三法為非真實？既然
【English Translation】 English version:
The 'practice' (行) and 'principle' (理) are easy to understand. Since principle has no variety, why do the Four Teachings of Tiantai (藏, 通, 別, 圓 - Storehouse, Common, Distinct, Perfect) each have their own interpretations? If the interpretations differ, the principle should not differ, hence the difficulty in reconciling them. In the meaning that transcends sections, the four teachings are not distinguished in their individual interpretations of principle, hence the ease of understanding. The causes and effects described in various sutras are distinct, but now, transcending those distinct meanings, only one principle is discussed, hence the difficulty in understanding each other. If the two meanings complement each other, then both the principle and the meaning are easy to understand; if the two meanings are separated and transcend each other, then both are difficult to understand. Therefore, the two meanings are mutually needed, and division is necessary for accomplishment. The current sutra is on the side of relative meaning, and transcending sections is necessary to accomplish the meaning of opening provisional teachings to reveal the real teaching in the current sutra.
Furthermore, if the sectional meanings of the Vaipulya Sutras (方等經), Prajna Sutras (般若經), and Avatamsaka Sutra (華嚴經) etc., are still expedient means (施權); if one comes to the Lotus Sutra (法華經), the sectional meaning accomplishes the discrimination between provisional and real. Once discriminated, the provisional is discarded; once discarded, the real is revealed. Opening and discarding are interdependent and cannot be separated in time.
Two, determining the order of 'Wonderful Dharma' (妙法) as before or after, in four parts: first, the indication; second, starting from 'If from meaning' (若從義), distinguishing the order; third, starting from 'From the current title' (從今題), directly clarifying the current intention; fourth, starting from 'Although again' (雖復), harmonizing the two paths. First, as the text shows. Second, from meaning and name, each has its own reason. From meaning, first establish the argument, then cite evidence. From name, also first establish the argument, then cite examples. The examples are in two parts: first, proving from name; second, starting from 'Firmly discussing' (篤論), again following the meaning. When speaking of 'firm' (篤), the Erya (《爾雅》) says: 'Solid.' Laozi (《老子》) says: 'Maintaining stillness is called firm,' 'firm' is upright and correct.
Three, clarifying the current intention, one should know that the title must follow the convenience of the name, so first 'Wonderful' (妙), then 'Dharma' (法), as already explained in the title. Now, wanting to explain the meaning, one must follow the meaning, and after 'Therefore' (所以), formally explain, first 'Dharma' (法), then 'Wonderful' (妙).
Four, harmonizing the two paths, only because there is no contradiction between before and after, so in the explanation, one follows the convenience of the meaning, so one knows that before and after do not contradict the principle. In the old interpretations, there are two parts: first, the views of various masters; second, the Tiantai school's questioning. First, in the views of various masters, the first three masters (referring to Dharma masters Hui-guan, Fa-yun, and Seng-lang) are not refuted, because the text below says 'The rest flee at the sight of the wind.' If one wants to slightly understand the gains and losses, one can refute according to the view of Guangzhai Temple (referring to Dharma Master Zhi-guang), and there is nothing that is not eliminated. As the Daochang Observation (referring to the observation method of Daochang Temple) says: 'The three are not real.' (三非真實) It is not known which teaching's three dharmas are not real? Since
不知三外別有菩薩，歸一與無上，顯妙未彰。若引今經以證妙者，理稍可然，其如所證，無妙可論，余皆不了。「無上故妙」者，引經「是乘微妙，清凈第一」，具足應云于諸世間為無有上。有本無第三句。並前二句，方可證無上故妙也。又云「寄言譚于像外」等者，意云：妙理無形言譚托像，寄有形言以譚像表，像表為妙，有形為粗，但像表之理精粗是亡，亡精粗故故名為妙。亦不知像表絕精絕粗為何所詣？引經文證義亦如前。「會稽基」即法華寺基也。言「表同」者，不知昔何教三為異，表會何教令同？亦不知指何為昔三因？故亦令妙不成。北地師三，意趣亦爾。三師之三並不出光宅之見，故云「望風」。如順風破陣，陣首既破，餘者望風。次光宅師者，所感天華志公尚云嚙蚤。武帝欲請雨，問志公。志公云：云能致雨。便請云公講《法華經》，至其雨普等四方俱下，降雨便足。又云法師未生之前有人於水中得《法華疏》，題云「寄與云法師」，廣如別傳。感應若斯猶不稱理，況他人乎？驗靈山親承理無差忒，然三師稍同光宅，而不及光宅菩薩用三僧祇，故知光宅有三可會，但無一可歸，無一可歸故破不成妙，指昔通漫故破粗非粗，所以招於二十四難，良有以也。
于中先總立，次廣釋。釋中先釋昔日因果
【現代漢語翻譯】 現代漢語譯本： 不知道在『三』之外另有菩薩，歸於『一』與『無上』，這其中所顯現的玄妙之處尚未彰顯。如果引用現今的經文來證明其玄妙，道理上或許還說得過去，但如果像他們所證明的那樣，沒有什麼玄妙可言，其餘的我就不明白了。所謂『無上故妙』，引用經文『是乘微妙，清凈第一』，應該完整地說『在諸世間為無有上』。有的版本沒有第三句。連同前面的兩句，才能證明『無上故妙』。又說『寄言譚于像外』等等，意思是說：玄妙的道理沒有形狀，言語談論依託于形象，將有形的言語寄託于形象的表達，形象的表達是玄妙的，有形的是粗糙的，但形象表達的道理，精妙和粗糙都已泯滅，泯滅了精妙和粗糙，所以才稱為玄妙。也不知道形象表達既不精妙又不粗糙，最終會達到什麼境界？引用經文來證明其意義也和前面一樣。『會稽基』就是法華寺的舊址。說『表同』，不知道過去哪個教派認為『三』是不同的，要會合哪個教派使之相同？也不知道指的是過去哪『三因』？所以也使得玄妙不能成立。北方的法師所說的『三』，意思也差不多。三位法師所說的『三』都沒有超出光宅寺的見解，所以說他們是『望風』。就像順風破陣，陣的首領已經被攻破，其餘的人就望風而逃。其次是光宅寺的法師，所感應到的天華，連志公禪師都還說像咬跳蚤一樣。梁武帝想要祈求下雨，問志公禪師。志公禪師說：云可以帶來雨。於是就請云法師講解《法華經》，等到雨普遍降落在四方，降雨就足夠了。又說云法師未出生之前，有人在水中得到《法華疏》，上面題寫著『寄與云法師』，詳細情況在別的傳記中有記載。感應尚且如此，還不符合道理，更何況是其他人呢？驗證靈山會上親自承受的教理沒有差錯，然而三位法師稍微與光宅寺的觀點相同，但又不及光宅寺的菩薩使用『三僧祇』的時間來修行，所以知道光宅寺的『三』有可以會合的地方，但沒有一個可以歸依的地方，沒有一個可以歸依的地方，所以破斥不能成就玄妙，指責過去是通俗而漫無邊際的，所以破斥粗糙不是真正的粗糙，因此招致了二十四難，確實是有原因的。
其中先總的立論，然後廣泛地解釋。解釋中先解釋昔日的因果。
【English Translation】 English version: I do not know if there are other Bodhisattvas besides the 'Three', returning to 'One' and 'Supreme', the subtlety manifested therein is yet to be revealed. If one were to cite present-day scriptures to prove its subtlety, the reasoning might be somewhat acceptable, but if, as they prove, there is no subtlety to discuss, then I do not understand the rest. As for 'Supreme, therefore Subtle', citing the scripture 'This vehicle is subtle, pure, and foremost', it should be fully stated as 'in all the worlds, there is none superior'. Some versions lack the third sentence. Together with the preceding two sentences, it can prove 'Supreme, therefore Subtle'. Furthermore, saying 'Entrusting words to discuss beyond the image', etc., means: the subtle principle has no form, speech and discussion rely on the image, entrusting tangible words to the expression of the image, the expression of the image is subtle, the tangible is coarse, but in the principle of the image's expression, both subtlety and coarseness are extinguished, and because subtlety and coarseness are extinguished, it is called subtle. Also, I do not know what state the image's expression, being neither subtle nor coarse, ultimately reaches? Citing scriptural texts to prove the meaning is the same as before. 'Kuaiji Base' (會稽基) is the old site of the Fa Hua Temple (法華寺). Saying 'Expressing sameness', I do not know which school in the past considered the 'Three' to be different, and which school is to be united to make them the same? Also, I do not know which 'Three Causes' (三因) are being referred to from the past? Therefore, it also makes the subtlety unachievable. The 'Three' spoken of by the northern masters is similar in meaning. The 'Three' of the three masters does not go beyond the views of the Guangzhai Temple (光宅寺), hence the saying 'Following the wind'. Like breaking through an enemy formation with the wind at one's back, once the head of the formation is broken, the rest flee in the wind. Next is the master of Guangzhai Temple, the heavenly flowers he sensed were even described by Zhi Gong (志公) as being like flea bites. Emperor Wu (武帝) wanted to pray for rain and asked Zhi Gong. Zhi Gong said: Clouds can bring rain. So he invited Dharma Master Yun (云法師) to lecture on the Lotus Sutra (法華經), and when the rain fell universally in all directions, the rainfall was sufficient. It is also said that before Dharma Master Yun was born, someone found a commentary on the Lotus Sutra in the water, with the inscription 'Entrusted to Dharma Master Yun', as detailed in other biographies. Even with such responses, it still does not accord with the principle, let alone others? Verifying that the teachings personally received at the Vulture Peak Assembly (靈山會) are without error, yet the three masters are slightly similar to the views of Guangzhai Temple, but not as good as the Bodhisattva of Guangzhai Temple using 'three asamkhya kalpas' (三僧祇) to cultivate, so it is known that the 'Three' of Guangzhai Temple has places that can be united, but there is no place to return to, and because there is no place to return to, the refutation cannot achieve subtlety, criticizing the past as being common and boundless, so criticizing coarseness is not true coarseness, therefore inviting the twenty-four difficulties, there is indeed a reason for this.
Among them, first establish the general thesis, then broadly explain it. In the explanation, first explain the cause and effect of the past.
各有三粗，次釋今日因果各有三妙。初文者，先因、次果。初因中先標、次釋、次結。初如文。釋中體則具列三乘位，用則但舉菩薩者，舉勝兼劣，以三祇菩薩不斷惑因與二乘凡位似同，故名因同。並是初明諦等為體。位中言「第九無礙」者，三祇之內伏惑時長，乃至非想第九品並伏而未斷，位未出界況復變易，故名為下。用短，可知。當知二乘位用下短，比此可知。昔果三義者，初標列、次釋、后結。釋中體者，縱至佛果亦但有餘無餘，故與二乘其體是狹，佛果亦同位在化城，佛果亦同止除四住。「又」下重釋用耳。「八十」等者，以壽量意用斥昔果。本行菩薩道時所成壽命為前過恒沙，今猶未盡復倍上數，名之為后。八十年佛無此壽故，故名為短。次明今因果各三義者，為二：先釋、次結。釋中二：先因、次果。因中三：列、釋、結。釋中言「界外行菩薩道」者，若自行者必在界外，若兼化物則自在受生。次果中亦先標列、次釋、三結。言「神通」者，在因則以伏斷為用，在果則以利物為用，光宅意以〈壽量品〉為神通延壽利益眾生。「即是」下總結。
次「今古」下破，中三：先舉難例易，次「因體」下正破，三「彼作」下結成難勢。初文中「南方」者，南朝即江東是，舊總雲南朝，後分兩道，故云江東
【現代漢語翻譯】 現代漢語譯本 各有三種粗略的說法，接下來解釋今日所說的因果各有三種精妙之處。首先討論『文』，先說因，再說果。在最初的『因』中，先標明，再解釋，最後總結。『初如文』就是指像經文所說的那樣。在解釋中，就『體』而言，包含了聲聞乘、緣覺乘、菩薩乘三種乘位的修行；就『用』而言，只舉菩薩為例，這是因為舉了殊勝的就兼顧了低劣的。因為三祇（三大阿僧祇劫）菩薩不斷除煩惱之因，與二乘（聲聞乘和緣覺乘）凡夫的地位相似，所以稱為『因同』。這些都是最初說明諦等法門的。中說『第九無礙』，指的是三祇之內，降伏煩惱的時間很長，乃至非想非非想處天的第九品煩惱也只是降伏而未斷除，地位尚未超出三界，更何況是變易生死，所以稱為『下』。『用短』，容易理解。應當知道二乘的地位和作用低下而短促，與此相比就知道了。過去所說的果有三種含義，首先標明，然後解釋，最後總結。解釋中就『體』而言，即使達到佛果，也只有有餘涅槃和無餘涅槃，所以與二乘相比，其『體』是狹隘的。佛果也同樣位於化城（比喻涅槃並非真實究竟的境界），佛果也同樣只是斷除了四住煩惱。『又』字以下是再次解釋『用』。『八十』等，是用壽命和作用來駁斥過去的果。本行菩薩道時所成就的壽命超過了過去的恒河沙數，現在還沒有窮盡，又增加了一倍，稱為『后』。八十年佛（指釋迦牟尼佛的應化身）沒有這樣的壽命，所以稱為『短』。接下來闡明現在所說的因果各有三種含義，分為兩部分：先解釋，后總結。解釋分為兩部分：先說因，再說果。因分為三部分：標明、解釋、總結。解釋中說『界外行菩薩道』，如果是自己修行，必定在三界之外；如果兼顧教化眾生，就可以自在地受生。接下來說果，也先標明，然後解釋，最後總結。說到『神通』，在因地修行時，以伏斷煩惱為作用；在果地成就時，以利益眾生為作用。光宅（指慧光法師）認為，《壽量品》（《妙法蓮華經·壽量品》）是以神通延長壽命來利益眾生。『即是』以下是總結。 接下來，『今古』以下是破斥，分為三部分：先舉出容易理解的例子，然後『因體』以下是正式破斥，最後『彼作』以下是總結並形成難以攻破的態勢。最初的『文』中，『南方』指的是南朝，也就是江東，過去總稱為南朝，後來分為兩道，所以說江東。
【English Translation】 English version There are three kinds of rough explanations, followed by an explanation of the three subtleties of cause and effect mentioned today. First, let's discuss 'text,' starting with cause and then effect. In the initial 'cause,' first, it is marked, then explained, and finally summarized. 'The beginning is like the text' refers to what is said in the scriptures. In the explanation, in terms of 'essence,' it includes the practice of the three vehicles: Śrāvakayāna (the vehicle of disciples), Pratyekabuddhayāna (the vehicle of solitary Buddhas), and Bodhisattvayāna (the vehicle of Bodhisattvas); in terms of 'function,' only Bodhisattvas are taken as an example, because taking the superior includes the inferior. Because Bodhisattvas in the three asamkhya kalpas (three great incalculable eons) do not cut off the cause of afflictions, they are similar to the position of ordinary beings in the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), so it is called 'cause is the same.' These are the initial explanations of the Dharma doors such as the Four Noble Truths. . Saying 'ninth unobstructed' refers to the long time of subduing afflictions within the three asamkhya kalpas, even the ninth grade of afflictions in the Realm of Neither Perception Nor Non-Perception is only subdued but not cut off, and the position has not yet transcended the Three Realms, let alone the change of life and death, so it is called 'lower.' 'Function is short' is easy to understand. It should be known that the position and function of the two vehicles are low and short, and it can be known by comparison. The past said that the fruit has three meanings, first marking, then explaining, and finally summarizing. In the explanation, in terms of 'essence,' even if one reaches Buddhahood, there is only Nirvana with remainder and Nirvana without remainder, so compared with the two vehicles, its 'essence' is narrow. Buddhahood is also located in the Transformation City (a metaphor for Nirvana not being a truly ultimate state), and Buddhahood also only cuts off the four types of afflictions. 'Also' below is a re-explanation of 'function.' 'Eighty' etc. are used to refute the past fruit with lifespan and function. The lifespan achieved when practicing the Bodhisattva path in the past exceeded the past number of Ganges sands, and now it has not been exhausted, and it has doubled, which is called 'later.' The eighty-year-old Buddha (referring to the manifested body of Śākyamuni Buddha) does not have such a lifespan, so it is called 'short.' Next, clarifying that the current cause and effect each have three meanings is divided into two parts: first explain, then summarize. The explanation is divided into two parts: first say cause, then say effect. Cause is divided into three parts: marking, explaining, and summarizing. The explanation says 'practicing the Bodhisattva path outside the realm,' if it is self-cultivation, it must be outside the Three Realms; if it also takes into account the teaching of sentient beings, one can be freely reborn. Next, talking about the fruit, first mark it, then explain it, and finally summarize it. Speaking of 'supernatural powers,' when practicing in the cause ground, subduing and cutting off afflictions is the function; when achieving in the fruit ground, benefiting sentient beings is the function. Guangzhai (referring to Dharma Master Huiguang) believes that the Chapter on the Duration of Life (Chapter 16 of the Lotus Sutra) uses supernatural powers to extend life to benefit sentient beings. 'That is' below is a summary. Next, 'now and past' below is refutation, divided into three parts: first, give an example that is easy to understand, then 'the essence of cause' below is the formal refutation, and finally 'they make' below is the summary and formation of a difficult-to-attack situation. In the initial 'text,' 'South' refers to the Southern Dynasty, which is Jiangdong, formerly known as the Southern Dynasty, and later divided into two paths, so it is said that Jiangdong.
。「承肇什」者，取語便耳。關中四子即生、肇、融、睿，後人承用四子之義，故時人語曰「生肇發天真」，若以今意望之，多附於通，不必全是，故云「多附」。「附」謂附近，光宅亦附近肇什，故云「寧遠」。時人以為光宅得旨，故抑云不遠，先破得旨之難，余易自啟。次正破中二：先因、次果。因中三重，謂體、位、用，一一各以四一難之。初破因體中先通責光宅，昔言通漫復泛許之，故云「可然」。「何者」下正破，中三：初舉昔有四一，次舉今無四一，三結難。初昔中二：先列、次結。初文者，般若舉乘，乘即是教，故云「運載」。既言一切靡不遍行及法界等，當知體廣。《般若》有教一、《思益》有行一、《華嚴》有人一、《凈名》有理一。「昔因如此」下結。「若言」下責今經無四一，又二：先列、次釋，列中並是光宅疏意，下去例知。「當知」下難勢，還以彼義而難於彼。次難位中四：先來意、次標、三釋、四結。初二可知。釋中亦二：先昔、次今。昔中亦先釋、次結。釋中初文云「無上」是法，舉法取人。言「般若是無上明咒」者，《大論》「問釋提桓因，何故以般若為無上明咒？答：諸外道聖人有種種咒術利益人民，誦是咒者能隨意所欲使諸鬼神，諸仙有咒得大名聲，人民歸伏，貴是咒故，故名
【現代漢語翻譯】 現代漢語譯本 『承肇什』這個說法，只是爲了方便而已。關中四子指的是僧肇、僧生、僧融、僧睿，後人沿用他們的思想，所以當時的人說『生肇發天真』。如果用現在的觀點來看，他們的思想大多接近於通宗，不一定完全相同，所以說『多附』。『附』是接近的意思，光宅寺（指僧光，著名佛教學者）的觀點也接近於僧肇和鳩摩羅什（Kumārajīva），所以說『寧遠』。當時的人認為光宅寺的觀點得到了真傳，所以才說不遠，先打破他得到真傳的說法，其餘的就容易解釋了。 接下來正式破斥中二義：先說原因，再說結果。原因中又有三重含義，指的是體、位、用，每一個都用四一之義來駁斥。首先破斥原因的本體，先總的責備光宅寺，以前說通宗是漫無邊際、泛泛而談，現在也承認這一點，所以說『可然』。 『何者』以下正式破斥，分為三部分：首先列舉過去有四一之義，其次列舉現在沒有四一之義，最後總結駁難。首先，在過去的部分，分為兩部分：先列舉，后總結。在列舉的部分，般若經舉的是乘，乘就是教，所以說『運載』。既然說一切無不遍行以及法界等，就應該知道本體廣大。《般若經》有教一，《思益經》有行一，《華嚴經》有人一，《凈名經》有理一。 『昔因如此』以下是總結。『若言』以下責備現在的經沒有四一之義，又分為兩部分：先列舉，后解釋。列舉的部分都是光宅寺疏的含義，下面的內容可以依此類推。『當知』以下是駁難的態勢，還是用他們的觀點來駁難他們。 接下來駁難位中四義：先說明來意，其次標明，第三解釋，第四總結。前兩部分可以知道。解釋的部分也分為兩部分：先說過去，再說現在。過去的部分也先解釋，后總結。解釋的部分，開始的文字說『無上』是法，舉法來代表修行的人。說『般若是無上明咒』，《大論》（《大智度論》）中說：『釋提桓因（Śakro devānām indraḥ）問，為什麼用般若作為無上明咒？回答說：其他外道的聖人有各種咒術來利益人民，誦讀這個咒的人能夠隨意所欲地役使各種鬼神，各種仙人有咒語能夠得到很大的名聲，人民歸順，因為這個咒語很珍貴，所以叫做
【English Translation】 English version The term 『Cheng Zhao Shi』 is simply for convenience. The Four Masters of Guanzhong refer to Sengzhao (僧肇), Sengsheng (僧生), Sengrong (僧融), and Sengrui (僧睿). Later generations adopted their ideas, so people at the time said, 『Sengzhao and Sengsheng reveal natural truth.』 If viewed from today's perspective, their ideas mostly align with the Tong school, but not necessarily completely, hence the term 『mostly attached』 (『多附』). 『Attached』 (『附』) means close. The views of Guangzhai Temple (referring to Monk Guang, a famous Buddhist scholar) are also close to those of Sengzhao and Kumārajīva (鳩摩羅什), hence the term 『not far』 (『寧遠』). People at the time believed that Guangzhai Temple had received the true transmission, so it is said 『not far』 to first refute the claim of receiving the true transmission, and the rest will be easier to explain. Next, formally refute the two meanings in the middle: first the cause, then the result. Within the cause, there are three layers of meaning, referring to substance (體), position (位), and function (用), each of which is refuted using the meaning of the Four Ones. First, refuting the substance of the cause, first generally blaming Guangzhai Temple, previously saying that the Tong school is boundless and general, and now acknowledging this point, hence the term 『acceptable』 (『可然』). From 『What』 (『何者』) onwards, formally refute, divided into three parts: first listing the past existence of the meaning of the Four Ones, second listing the present non-existence of the meaning of the Four Ones, and finally summarizing the refutation. First, in the past part, divided into two parts: first listing, then summarizing. In the listing part, the Prajna Sutra (般若經) mentions the vehicle (乘), and the vehicle is the teaching, hence the term 『carrying』 (『運載』). Since it is said that everything pervades and the Dharma realm, it should be known that the substance is vast. The Prajna Sutra has the One of Teaching, the Siyi Sutra (思益經) has the One of Practice, the Huayan Sutra (華嚴經) has the One of Person, and the Vimalakirti Sutra (凈名經) has the One of Principle. 『The past cause is like this』 (『昔因如此』) below is the summary. 『If it is said』 (『若言』) below blames the current sutra for not having the meaning of the Four Ones, again divided into two parts: first listing, then explaining. The listing part is all the meaning of Guangzhai Temple's commentary, and the content below can be inferred by analogy. 『It should be known』 (『當知』) below is the momentum of refutation, still using their views to refute them. Next, refuting the four meanings in position: first explaining the intention, second marking, third explaining, and fourth summarizing. The first two parts can be known. The explanation part is also divided into two parts: first the past, then the present. The past part also first explains, then summarizes. In the explanation part, the beginning text says 『supreme』 (『無上』) is the Dharma, using the Dharma to represent the practitioner. Saying 『Prajna is the supreme bright mantra,』 the Mahāprajñāpāramitāśāstra (大智度論) says: 『Śakro devānām indraḥ (釋提桓因) asked, why is Prajna used as the supreme bright mantra? The answer is: other heretical sages have various mantras to benefit the people, and those who recite this mantra can freely command various ghosts and gods, and various immortals have mantras that can obtain great fame, and the people submit because this mantra is precious, so it is called
般若以之為咒。帝釋白佛：是般若咒常與眾生道德樂故，余諸咒術能增長惡，般若神咒能滅諸禪涅槃之著，何況貪等？是故名為大明咒也。」「無上明」者，大或有上，故次名無上。「無等等」者，等此無等，名無等等。皆破無明，故並云「明」。又外道有咒能知他心，有咒能飛變，有咒能住壽；于諸咒中，般若出過無量無邊，故云「無等」。又諸佛於一切眾生中無等，故般若名「無等」。又「無等等」者，妙覺位也。無能等此無等之位，故云「無等等」。故《凈名》中所嘆菩薩皆是等覺，位鄰妙覺，故云「近無等等佛自在慧」，此咒無上義同妙覺，故云「無等等」。是為咒義無等等故也。次引《大論》中應云「因行」而言「位」者，恐誤。受法性身，行菩薩行，如前釋。引《凈名》中「近無等等」者，佛名無等，無等中最，故云「等等」。等覺近之，舉彼所近，故云「佛自在慧」。「十方魔王」者，〈不思議品〉文，入地菩薩能作魔王，魔王不盡是彼入地菩薩，故但云「多」，以實行者不能惱于深位菩薩，故云「非驢所堪」。所以今云「皆是」等也。次「凈名文」者，初住八相未是極位故名為「雖」，是故仍須行菩薩道，自行化他以進后位，此由初住見理故也。故舉理以顯德，秘藏正當所見之理。「如是」下結。次
【現代漢語翻譯】 現代漢語譯本：般若（Prajna，智慧）可以被用作咒語。帝釋（Indra，佛教護法神）對佛說：『這個般若咒語常常給眾生帶來道德和快樂，其他的咒術只能增長惡念，而般若神咒能夠滅除對各種禪定和涅槃（Nirvana，寂滅）的執著，更何況是貪婪等煩惱？所以它被稱為大明咒。』『無上明』，是因為它至大，或者說有比它更高的，所以接下來被稱為無上。『無等等』，是因為沒有可以與這個無上相比的，所以被稱為無等等。它們都能破除無明（ignorance），所以都稱為『明』。此外，外道（非佛教的宗教）的咒語有的能知他人心，有的能飛行變化，有的能延長壽命；在所有的咒語中，般若超越了無量無邊，所以被稱為『無等』。而且，諸佛在一切眾生中是無與倫比的，所以般若被稱為『無等』。此外，『無等等』指的是妙覺（perfect enlightenment）的果位。沒有能夠與這個無上的果位相等的，所以被稱為『無等等』。因此，《維摩詰經》（Vimalakirti Sutra）中所讚歎的菩薩都是等覺菩薩，他們的果位接近妙覺，所以說『接近無等等佛的自在智慧』，這個咒語的無上之義與妙覺相同，所以被稱為『無等等』。這就是咒語的意義，因為它是無等等的。接下來引用《大智度論》（Mahaprajnaparamita-sastra）中應該說『因行』的地方卻說了『位』，恐怕是錯誤。接受法性之身，行菩薩之行，如前面的解釋。引用《維摩詰經》中的『接近無等等』，佛被稱為無等，在無等之中最為殊勝，所以被稱為『等等』。等覺菩薩接近它，舉出他們所接近的，所以說『佛自在慧』。『十方魔王』，在《不可思議品》（Acintya-prakarana）的經文中，入地的菩薩能夠化作魔王，但魔王不全是入地的菩薩，所以只說『多』，因為真正的修行者不能夠惱害深位的菩薩，所以說『不是驢子所能承受的』。因此，現在說『都是』等等。接下來是『維摩詰經文』，初住菩薩的八相成道還不是最高的果位，所以稱為『雖』，因此仍然需要行菩薩道，自己修行，教化他人，以提升到更高的果位，這是因為初住菩薩見到了真理。所以舉出真理來彰顯功德，秘藏正是所見之真理。『如是』以下是總結。 English version: Prajna (wisdom) can be used as a mantra. Indra (a Buddhist protector deity) said to the Buddha: 'This Prajna mantra constantly brings morality and happiness to sentient beings, while other mantras can only increase evil thoughts. The Prajna mantra can extinguish attachments to various forms of dhyana (meditation) and Nirvana (extinction), let alone greed and other afflictions? Therefore, it is called the Great Bright Mantra.' 'The Unsurpassed Bright' is because it is the greatest, or there is nothing higher than it, so it is subsequently called Unsurpassed. 'The Unequalled' is because there is nothing that can be compared to this Unsurpassed, so it is called the Unequalled. They can all break through ignorance, so they are all called 'Bright'. Furthermore, some mantras of non-Buddhist religions can know the minds of others, some can fly and transform, and some can prolong life; among all mantras, Prajna surpasses immeasurable and boundless, so it is called 'Unequalled'. Moreover, the Buddhas are unparalleled among all sentient beings, so Prajna is called 'Unequalled'. Furthermore, 'The Unequalled' refers to the state of perfect enlightenment. Nothing can equal this unsurpassed state, so it is called 'The Unequalled'. Therefore, the Bodhisattvas praised in the Vimalakirti Sutra are all Bodhisattvas of Equal Enlightenment, whose state is close to perfect enlightenment, so it says 'close to the Buddha's unexcelled wisdom'. The meaning of this mantra's unsurpassedness is the same as perfect enlightenment, so it is called 'The Unequalled'. This is the meaning of the mantra, because it is the Unequalled. Next, in the Mahaprajnaparamita-sastra, where it should say 'causal practice', it says 'state', which is probably a mistake. Receiving the Dharma-nature body and practicing the Bodhisattva path is as explained earlier. Quoting 'close to the Unequalled' from the Vimalakirti Sutra, the Buddha is called Unequalled, and is the most supreme among the Unequalled, so it is called 'The Unequalled'. Bodhisattvas of Equal Enlightenment are close to it, highlighting what they are close to, so it says 'Buddha's unexcelled wisdom'. 'The Demon Kings of the Ten Directions', in the Acintya-prakarana chapter, Bodhisattvas who have entered the earth can transform into demon kings, but not all demon kings are Bodhisattvas who have entered the earth, so it only says 'many', because true practitioners cannot harm Bodhisattvas of deep attainment, so it says 'not something a donkey can bear'. Therefore, it now says 'are all' etc. Next is the 'Vimalakirti Sutra text', the eight aspects of enlightenment of a Bodhisattva in the initial stage are not yet the highest state, so it is called 'although', therefore it is still necessary to practice the Bodhisattva path, cultivate oneself, and teach others to advance to a higher state, because the Bodhisattva in the initial stage has seen the truth. Therefore, the truth is highlighted to manifest merit, and the secret treasure is precisely the truth that has been seen. 'Thus' below is the conclusion.
【English Translation】 Prajna can be used as a mantra. Indra said to the Buddha: 'This Prajna mantra constantly brings morality and happiness to sentient beings, while other mantras can only increase evil thoughts. The Prajna mantra can extinguish attachments to various forms of dhyana and Nirvana, let alone greed and other afflictions? Therefore, it is called the Great Bright Mantra.' 'The Unsurpassed Bright' is because it is the greatest, or there is nothing higher than it, so it is subsequently called Unsurpassed. 'The Unequalled' is because there is nothing that can be compared to this Unsurpassed, so it is called the Unequalled. They can all break through ignorance, so they are all called 'Bright'. Furthermore, some mantras of non-Buddhist religions can know the minds of others, some can fly and transform, and some can prolong life; among all mantras, Prajna surpasses immeasurable and boundless, so it is called 'Unequalled'. Moreover, the Buddhas are unparalleled among all sentient beings, so Prajna is called 'Unequalled'. Furthermore, 'The Unequalled' refers to the state of perfect enlightenment. Nothing can equal this unsurpassed state, so it is called 'The Unequalled'. Therefore, the Bodhisattvas praised in the Vimalakirti Sutra are all Bodhisattvas of Equal Enlightenment, whose state is close to perfect enlightenment, so it says 'close to the Buddha's unexcelled wisdom'. The meaning of this mantra's unsurpassedness is the same as perfect enlightenment, so it is called 'The Unequalled'. This is the meaning of the mantra, because it is the Unequalled. Next, in the Mahaprajnaparamita-sastra, where it should say 'causal practice', it says 'state', which is probably a mistake. Receiving the Dharma-nature body and practicing the Bodhisattva path is as explained earlier. Quoting 'close to the Unequalled' from the Vimalakirti Sutra, the Buddha is called Unequalled, and is the most supreme among the Unequalled, so it is called 'The Unequalled'. Bodhisattvas of Equal Enlightenment are close to it, highlighting what they are close to, so it says 'Buddha's unexcelled wisdom'. 'The Demon Kings of the Ten Directions', in the Acintya-prakarana chapter, Bodhisattvas who have entered the earth can transform into demon kings, but not all demon kings are Bodhisattvas who have entered the earth, so it only says 'many', because true practitioners cannot harm Bodhisattvas of deep attainment, so it says 'not something a donkey can bear'. Therefore, it now says 'are all' etc. Next is the 'Vimalakirti Sutra text', the eight aspects of enlightenment of a Bodhisattva in the initial stage are not yet the highest state, so it is called 'although', therefore it is still necessary to practice the Bodhisattva path, cultivate oneself, and teach others to advance to a higher state, because the Bodhisattva in the initial stage has seen the truth. Therefore, the truth is highlighted to manifest merit, and the secret treasure is precisely the truth that has been seen. 'Thus' below is the conclusion.
「若言」下明今經中亦應云「行」亦但云「位」者，應是以位顯行，前文亦然。「當知」下結。
次明用中三：謂標、釋、結。釋中二：先昔、次今。先昔者又二：釋、結，初，教。次明行長中初云「無明」舉失顯得，「一切種智」正明能知之行，「一切法」即兼舉所觀以顯能觀，「明無明」下出觀相。「若知」下釋觀相，「是為」下結觀相者，並是中道觀故，亦應合有用字，但是文略。次明人一中雲「一日」等者，並是斥奪之辭，舉能奪所以明人勝。初云「一日行般若如日照世」等者，《大品．習應品》云：「菩薩行般若一日，出過二乘之上。二乘如螢火蟲，不作是念：我力能照閻浮提，普令大明。二乘亦爾，不作是念：我行六度乃至菩提。菩薩照世，洞照法界如照三千，故云如日照世。故勝二乘一切智光。」拙度菩薩尚未見空，故如螢火。「若入薝蔔」等者，若入凈名常寂光土之室，故唯聞諸佛法界萬德之香，尚不嗅地前教道之香，豈樂拙度小行功德？故法身菩薩立種智之身，如實相之座，不假燈王之威，見思塵沙諸習先盡，故分段方便二土五塵不能染于實報法身，故知此等皆是法身念不退類，故云「阿越」。理一中雲「色無邊故」等者，五陰是理故，即陰是實相般若，故皆無邊。以由理故令法無邊。「當
【現代漢語翻譯】 若有人說，按照前面的說法，這部經中也應該只說『行』或者只說『位』，那麼，這是因為用『位』來彰顯『行』，前面的經文也是這樣。『當知』以下是總結。
接下來闡述『用』，分為三個部分：標示、解釋、總結。解釋又分為兩個部分：先解釋過去，再解釋現在。先解釋過去又分為解釋和總結，首先是教義。接下來闡述『行長』，一開始說『無明』，這是通過揭示缺失來彰顯優點，『一切種智』（指佛陀所證悟的對一切事物本質的徹底理解）正是說明能知之『行』，『一切法』則是兼顧所觀照的對象來彰顯能觀照的主體，『明無明』以下是闡述觀照的相狀。『若知』以下是解釋觀照的相狀，『是為』以下是總結觀照的相狀，這些都是中道觀，所以應該包含『用』字，但這裡省略了。接下來闡述『人』，其中說『一日』等，這些都是斥責和否定的言辭，通過揭示能否定者來彰顯人的殊勝。一開始說『一日行般若如日照世』等，《大品．習應品》（《摩訶般若波羅蜜經》的習應品）中說：『菩薩修行般若波羅蜜一天，就超過了二乘（聲聞乘和緣覺乘）之上。二乘就像螢火蟲，不會想：我的力量能夠照亮閻浮提（我們所居住的這個世界），使之普遍光明。二乘也是這樣，不會想：我修行六度（佈施、持戒、忍辱、精進、禪定、智慧）乃至菩提（覺悟）。菩薩照亮世界，洞徹照見法界，就像照亮三千大千世界一樣，所以說像太陽照亮世界。因此勝過二乘的一切智慧之光。』拙度菩薩（指智慧不夠圓滿的菩薩）尚未見到空性，所以像螢火蟲。『若入薝蔔』等，如果進入凈名（維摩詰）常寂光土（佛的清凈國土）的居室，所以只能聞到諸佛法界萬德的香氣，尚且不聞地前教道（菩薩十地之前的教法）的香氣，怎麼會喜歡拙度小行（不圓滿的修行）的功德呢？所以法身菩薩（證得法身的菩薩）立於種智之身，如實相之座，不憑藉燈王（指佛陀）的威光，見思塵沙（指各種煩惱）諸習先已斷盡，所以分段生死（指凡夫的生死）和方便二土（指權宜設立的兩種佛土）的五塵（指色、聲、香、味、觸五種感官對像）不能污染實報莊嚴土的法身，所以知道這些人都是法身念不退類（指證得法身並且永不退轉的菩薩），所以說『阿越』（指不退轉的菩薩）。理一中說『色無邊故』等，五陰（色、受、想、行、識）是理，即五陰是實相般若（指證悟實相的智慧），所以都是無邊的。因為由理的緣故，使法無邊。『當』
【English Translation】 If someone says that according to the previous statements, this sutra should also only say 'practice' or only say 'position,' then it is because 'position' is used to manifest 'practice,' and the previous text is also like this. 'It should be known' below is the conclusion.
Next, the 'use' is explained in three parts: indication, explanation, and conclusion. The explanation is further divided into two parts: explaining the past first, and then explaining the present. Explaining the past first is divided into explanation and conclusion, starting with the doctrine. Next, the 'length of practice' is explained, starting with 'ignorance,' which is to highlight the advantages by revealing the deficiencies. 'All-knowing wisdom' (Sarvajna, referring to the Buddha's complete understanding of the essence of all things) precisely explains the 'practice' of being able to know. 'All dharmas' encompasses the objects of observation to highlight the subject of observation. 'Clarifying ignorance' below explains the appearance of observation. 'If one knows' below explains the appearance of observation, and 'This is' below concludes the appearance of observation. These are all the Middle Way view, so they should include the word 'use,' but it is omitted here. Next, the 'person' is explained, where it says 'one day,' etc. These are words of rebuke and negation, highlighting the superiority of the person by revealing the one who can negate. It starts by saying 'Practicing Prajna for one day is like the sun illuminating the world,' etc. The Shixing Pin (Chapter on Practice and Response) of the Mahaprajnaparamita Sutra says: 'A Bodhisattva who practices Prajna Paramita for one day surpasses the two vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle). The two vehicles are like fireflies, not thinking: My power can illuminate Jambudvipa (the world we live in), making it universally bright. The two vehicles are also like this, not thinking: I practice the six perfections (Dana, Sila, Kshanti, Virya, Dhyana, Prajna) up to Bodhi (enlightenment). The Bodhisattva illuminates the world, penetratingly seeing the Dharma Realm, just like illuminating the three thousand great thousand worlds, so it is said to be like the sun illuminating the world. Therefore, it surpasses the all-knowing light of the two vehicles.' The clumsy Bodhisattva (referring to a Bodhisattva whose wisdom is not yet complete) has not yet seen emptiness, so it is like a firefly. 'If one enters the Champak' etc., if one enters the chamber of Vimalakirti's (Vimalakirti) Land of Eternal Tranquility and Light (the pure land of the Buddha), then one can only smell the fragrance of the myriad virtues of the Buddhas' Dharma Realm, and one does not even smell the fragrance of the teachings before the ten grounds (the teachings before the ten stages of a Bodhisattva), how can one enjoy the merits of the clumsy small practice (incomplete practice)? Therefore, the Dharmakaya Bodhisattva (a Bodhisattva who has attained the Dharmakaya) stands on the body of all-knowing wisdom, like the seat of true reality, not relying on the majesty of the Lamp King (referring to the Buddha), the afflictions of views and thoughts, dust and sand (referring to various afflictions), and all habits are exhausted first, so the segmented life and death (referring to the life and death of ordinary people) and the five dusts (referring to the five sense objects of form, sound, smell, taste, and touch) of the two expedient lands (referring to the two Buddha lands established for expediency) cannot contaminate the Dharmakaya of the Land of Actual Reward, so it is known that these people are all of the class of non-retreating from Dharmakaya (referring to Bodhisattvas who have attained the Dharmakaya and never regress), so it is said 'Avivartika' (referring to a Bodhisattva who does not regress). In the principle, it says 'Because form is boundless,' etc. The five skandhas (form, feeling, perception, volition, consciousness) are the principle, that is, the five skandhas are the Prajna of true reality (referring to the wisdom of realizing true reality), so they are all boundless. Because of the principle, the Dharma is boundless. 'It should'
知」下結。次「若謂」下破，今教無四一故粗，文闕人一，以行兼之，行必有人故也。言「覆相」者，覆卻常住真實之相而用於權，亦略用字，如前可知。
次果體廣狹四難者，亦標、釋、結。釋中二：先昔、次今。初又二：初難、次結。初難中全具四一，文且引《般若》、《凈名》，但是理一教一，餘二比于上下諸文，類之可知，故略不說。次從「若謂今果」去難今經果上四一不成。初不滿不了教一不成，光宅疏中雲「明一乘故滿了，不明佛性故不滿不了」。從「何故復言」去行一不成。從「若體廣」去人一不成。此等並是光宅疏意。言「七百阿僧祇」者，《首楞嚴》下卷「堅首菩薩白佛言：世尊！佛壽幾何？何時入滅？佛告堅首：東方去此三萬二千佛土國名莊嚴，佛號照明莊嚴自在王，十號具足，今現說法，如彼佛所有壽量，我壽亦爾。又問：彼佛壽命幾何？佛言：汝自往問，彼自當答。堅首承佛神力，於一念頃即往彼國，頂禮繞佛白佛言：世尊！壽命幾何？幾時入滅？彼佛答言：如釋迦壽，我亦如是。汝欲知者，我壽七百阿僧祇劫，釋迦亦爾。堅首還白佛竟。阿難言：如我解佛所說，彼佛是釋迦異名。佛告阿難：汝承佛力，乃知是事。乃至上方有土名一燈明等，並釋迦分身。」從「若言」去理一不成。言
【現代漢語翻譯】 現代漢語譯本 『知』字下總結。接下來在『若謂』下進行駁斥，現在教義中沒有四種『一』，所以是粗略的說法，文字上缺少『人一』，因為『行』必然包含『人』，所以有了『行』就必然有人。說到『覆相』，是指顛覆常住真實的相，而使用權宜之計，這裡也省略了一些文字，可以參考前面的內容。
接下來是關於果體廣狹的四種『一』的辯難，同樣是標、釋、結的結構。解釋部分分為兩部分：先是過去的觀點，然後是現在的觀點。先前的觀點又分為兩部分：先是辯難，然後是總結。辯難部分完整地包含了四種『一』，文中引用了《般若經》、《維摩詰經》，但只是理一和教一，其餘兩種可以參考上下文中類似的說法，所以這裡省略不說。接下來從『若謂今果』開始，辯難現在的經文中，果上的四種『一』不能成立。首先是不滿不了，教一不能成立，光宅疏中說：『闡明一乘，所以是滿了，不明佛性，所以是不滿不了』。從『何故復言』開始，行一不能成立。從『若體廣』開始，人一不能成立。這些都是光宅疏的觀點。說到『七百阿僧祇』，在《首楞嚴經》下卷中，『堅首菩薩對佛說：世尊！佛的壽命有多長？什麼時候入滅？佛告訴堅首：東方距離這裡三萬二千佛土，有個國家名叫莊嚴，佛號照明莊嚴自在王，十號具足，現在正在說法，那位佛的壽命有多長，我的壽命也一樣長。』又問：『那位佛的壽命有多長？』佛說：『你自己去問，他自己會回答你。』堅首承蒙佛的神力，在一念之間就到了那個國家，頂禮繞佛后對佛說：世尊！壽命有多長？什麼時候入滅？那位佛回答說：『和釋迦牟尼佛的壽命一樣，我也是這樣。你想知道的話，我的壽命是七百阿僧祇劫，釋迦牟尼佛也是這樣。』堅首回來稟告佛。阿難說：據我理解佛所說，那位佛是釋迦牟尼佛的異名。佛告訴阿難：你承蒙佛的神力，才知道這件事。』乃至上方有個國土名叫一燈明等，都是釋迦牟尼佛的分身。從『若言』開始，理一不能成立。說到
【English Translation】 English version The section under 『知』 (zhi – knowledge) concludes. Next, the refutation begins under 『若謂』 (ruo wei – if it is said). Currently, there are no four 『ones』 in the teachings, so it is a rough statement. The text lacks 『人一』 (ren yi – one in person), because 『行』 (xing – practice) necessarily includes 『人』 (ren – person), so having 『行』 necessarily implies having 『人』. Speaking of 『覆相』 (fu xiang – overturning the characteristics), it refers to overturning the constant and true characteristics and using expedient means. Some words are also omitted here, which can be understood by referring to the previous content.
Next are the four 『ones』 regarding the breadth and narrowness of the fruit body, also following the structure of introduction, explanation, and conclusion. The explanation section is divided into two parts: first, the past views, and then the present views. The previous views are further divided into two parts: first, the refutation, and then the conclusion. The refutation section fully contains the four 『ones』. The text quotes the Prajna Sutra and the Vimalakirti Sutra, but only regarding the one in principle and the one in teaching. The other two can be understood by referring to similar statements in the upper and lower texts, so they are omitted here. Next, starting from 『若謂今果』 (ruo wei jin guo – if it is said that the present fruit), it refutes that the four 『ones』 on the fruit cannot be established in the current sutra. First, the one in teaching cannot be established because it is not full and not complete. The Guangzhai commentary says: 『It elucidates the One Vehicle, so it is full; it does not elucidate the Buddha-nature, so it is not full and not complete.』 Starting from 『何故復言』 (he gu fu yan – why say again), the one in practice cannot be established. Starting from 『若體廣』 (ruo ti guang – if the body is broad), the one in person cannot be established. These are all the views of the Guangzhai commentary. Speaking of 『seven hundred asamkhya kalpas』, in the lower volume of the Surangama Sutra, 『Bodhisattva Jianshou said to the Buddha: World Honored One! How long is the Buddha's lifespan? When will he enter parinirvana? The Buddha told Jianshou: To the east, three hundred and twenty thousand Buddha lands away, there is a country named Adornment, and the Buddha is named Illuminating Adornment Sovereign King, complete with the ten titles, now expounding the Dharma. As long as the lifespan of that Buddha is, so is my lifespan.』 He further asked: 『How long is the lifespan of that Buddha?』 The Buddha said: 『Go and ask yourself, and he will answer you himself.』 Jianshou, relying on the Buddha's divine power, went to that country in an instant, prostrated and circumambulated the Buddha, and said to the Buddha: World Honored One! How long is your lifespan? When will you enter parinirvana? That Buddha replied: 『Like the lifespan of Shakyamuni Buddha, so am I. If you want to know, my lifespan is seven hundred asamkhya kalpas, and so is Shakyamuni Buddha's.』 Jianshou returned and reported to the Buddha. Ananda said: As I understand what the Buddha said, that Buddha is another name for Shakyamuni Buddha. The Buddha told Ananda: You know this because you rely on the Buddha's power.』 Even the land named One Lamp Light above is an emanation of Shakyamuni Buddha. Starting from 『若言』 (ruo yan – if it is said), the one in principle cannot be established. Speaking of
應備五眼見佛性者，據不見佛性則無佛眼。「當知」下結。次果位中亦三：標、釋、結。釋中亦應先舉昔有，次斥今無，文中從略直舉今無，準前諸釋，驗知昔破。次果用中亦三：標、釋、結。釋中亦不出昔直舉今文，準前可知。于中二：先正破無四一，次廣破神通。初文二：先破、次結，可知。◎
法華玄義釋簽卷第三 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第四
天臺沙門湛然述
◎次破神通中雲何止延壽而不延眼奪其無理？何不延舌奪其無教？亦應更云何不延智知于常住奪其無行？何不延身令契法身奪其無人？文無者略。「眼不見性」一句略牒無理，具足亦應盡牒四句。三「前一」下總結也。
三結成難勢者，又二：先釋、次結。數又二：先結數，次釋今意。初文者，然二十四難中所破之義並在光宅疏中，今直引來為難而不委悉。言二十四者，且據相對，今昔合論故二十四。若今昔別論，難昔因果各三，合成六難，難今因果亦成六難，合一十二難，一一四番成四十八。又今文中果上三義但難今位及用，略不語昔，則闕二處四番，現文乃成四十番也。「矛盾」如《止觀》第五記。今還以彼四一難彼妙成粗，還以彼昔三難彼粗成妙，故無盈縮。
【現代漢語翻譯】 現代漢語譯本：應該具備五眼（肉眼、天眼、慧眼、法眼、佛眼）才能見到佛性，如果說見不到佛性，那就沒有佛眼。『當知』以下是總結。其次，在果位中也有三個部分：標示、解釋、總結。解釋中也應該先舉出過去有的說法，然後駁斥現在沒有的說法，文中從略，直接舉出現在沒有的說法，參照前面的各種解釋，可以驗證過去所破斥的。其次，在果用中也有三個部分：標示、解釋、總結。解釋中也不超出過去，直接舉出現在的說法，參照前面可以知道。其中分為兩部分：先是正式破斥沒有四一（四種原因和一種結果），然後是廣泛破斥神通。最初的部分分為兩部分：先破斥，然後總結，可以知道。 《法華玄義釋簽》卷第三 大正藏第 33 冊 No. 1717 《法華玄義釋簽》 《法華玄義釋簽》卷第四 天臺沙門湛然 述 其次，在破斥神通中，為什麼只延續壽命而不延續眼睛，奪取其沒有道理的地方？為什麼不延續舌頭，奪取其沒有教化的能力？也應該進一步說，為什麼不延續智慧，瞭解常住的道理，奪取其沒有修行的能力？為什麼不延續身體，使其契合法身，奪取其沒有人格？文中沒有這些內容是省略了。『眼不見性』一句是簡略地列舉沒有道理的地方，如果具足，也應該全部列舉四句。『前一』以下是總結。 第三，總結形成難以辯駁的態勢，又分為兩部分：先解釋，然後總結。數量又分為兩部分：先總結數量，然後解釋現在的意思。最初的部分是說，二十四難中所破斥的意義都在光宅疏中，現在直接引用來作為難題，而不詳細說明。說二十四難，是暫且根據相對的情況，現在和過去合起來討論，所以是二十四難。如果現在和過去分別討論，難過去的原因和結果各有三個，合起來是六難，難現在的原因和結果也形成六難，合起來是一十二難，每一個難題有四種情況，形成四十八種情況。另外，現在文中果上的三種意義只是針對現在的位置和作用提出難題，略去了過去的情況，那麼就缺少了兩處四種情況，現在的文章就形成了四十種情況。『矛盾』如同《止觀》第五卷所記載的。現在還用那四一來難倒對方的妙法變成粗糙，還用那過去的三難倒對方的粗糙變成妙法，所以沒有增減。
【English Translation】 English version: One should possess the Five Eyes (flesh eye, heavenly eye, wisdom eye, Dharma eye, Buddha eye) to see the Buddha-nature; if one says that the Buddha-nature cannot be seen, then there is no Buddha eye. The 'dang zhi' (should know) below is the conclusion. Secondly, in the Fruition position, there are also three parts: label, explanation, and conclusion. In the explanation, one should also first cite the past existence, and then refute the present non-existence. The text omits this, directly citing the present non-existence. According to the previous explanations, it can be verified that the past was refuted. Secondly, in the Fruition use, there are also three parts: label, explanation, and conclusion. The explanation does not go beyond the past, directly citing the present text. According to the previous, it can be known. Among them, there are two parts: first, formally refuting the absence of the Four Causes and One Effect (four kinds of causes and one kind of result), and then broadly refuting supernatural powers. The initial part has two parts: first refuting, then concluding, which can be known. 'Fa Hua Xuan Yi Shi Qian' (Annotations on the Profound Meaning of the Lotus Sutra), Volume 3 Taisho Tripitaka, Volume 33, No. 1717, 'Fa Hua Xuan Yi Shi Qian' (Annotations on the Profound Meaning of the Lotus Sutra) 'Fa Hua Xuan Yi Shi Qian' (Annotations on the Profound Meaning of the Lotus Sutra), Volume 4 Composed by Chanran, a Shramana of Tiantai Secondly, in refuting supernatural powers, why only extend lifespan but not extend the eyes, taking away its unreasonableness? Why not extend the tongue, taking away its inability to teach? It should also be further said, why not extend wisdom, understanding the principle of permanence, taking away its lack of practice? Why not extend the body, making it conform to the Dharmakaya (Dharma body), taking away its lack of personality? The text omits these because they are abbreviated. The phrase 'eyes do not see the nature' is a brief enumeration of the unreasonable points; if complete, all four sentences should be enumerated. 'The former one' below is the conclusion. Thirdly, concluding to form an irrefutable situation, there are again two parts: first explaining, then concluding. The numbers are again divided into two parts: first concluding the numbers, then explaining the present meaning. The initial part is that the meanings refuted in the twenty-four difficulties are all in the Guangzhai Commentary. Now, they are directly cited as difficulties without detailed explanation. The twenty-four difficulties are based on relative situations, combining the past and present discussions, hence twenty-four. If the past and present are discussed separately, the difficulties of the past causes and effects are three each, totaling six difficulties. The difficulties of the present causes and effects also form six difficulties, totaling twelve difficulties. Each difficulty has four aspects, forming forty-eight aspects. In addition, the three meanings on the fruit in the present text only pose difficulties to the present position and function, omitting the past situations, so two places with four aspects are missing, and the present text forms forty aspects. 'Contradiction' is as recorded in the fifth volume of 'Zhi Guan' (Ceasing and Contemplation). Now, the Four Causes and One Effect are used to challenge the other's wonderful Dharma, turning it into something crude. The past three are used to challenge the other's crudeness, turning it into something wonderful, so there is no increase or decrease.
四正論今意，又二：先借光宅義以顯今妙，次正釋。初文為三：先標、次釋、三結。釋中二：先釋，次「初約」下判。初文自四：初約十界釋中二：先釋、次結。初釋中二：先因、次果。先因中二：先釋、次融通。初釋中三：體、位、用也。於一念中一法攝九故名「廣」，一念中九無非佛法故名「高」。十法無非三諦，並有破三惑、現三身之用。次融通中意者，前廣義似於橫，次高義似於縱，用中似獨具三，故須合前二義共成一意，只是三諦一心有體位用耳。次果三義中言「體遍」者，本法身也，即本地已成法身也。非但高廣等殊，指本跡二門因果永異。「是為」下結，可知。
次約五味以判粗妙者二：先列五味，次「又醍醐」下重辨同異。初文者，因果二門並約跡說，故得乳中亦有一妙因果，餘味例然，故下結云「與醍醐妙同」。
次約觀心委明十境十乘；若論觀境，則不如止觀委悉；若以體位用三而判粗妙，則此文顯要。如其體等，不廣高長不名為妙，非今經觀。若得此意，法華三昧於茲現矣。一經樞鍵于茲立矣。一代教旨于茲攢矣。佛出世意于茲辦矣。十法成觀之精髓矣。十不思議之導首矣。是則前約十界，五味二釋咸入其中，后約六即，是觀心之位，故前二義假茲方立。是故行者常觀一
【現代漢語翻譯】 現代漢語譯本 關於四正論的現代意義，又有兩點：首先，借用光宅的觀點來彰顯當今的精妙之處，其次是正式的解釋。第一部分分為三點：首先是標明，其次是解釋，最後是總結。解釋部分分為兩點：首先是解釋，其次是「初約」以下的判斷。第一部分自身分為四點：首先是根據十法界來解釋，其中又分為兩點：首先是解釋，其次是總結。最初的解釋分為兩點：首先是因，其次是果。關於因的部分又分為兩點：首先是解釋，其次是融通。最初的解釋分為三點：體、相、用。在一念之中，一法包含九法界，所以稱為「廣」；一念之中，九法界沒有不是佛法的，所以稱為「高」。十法界沒有不是三諦的，並且具有破除三種迷惑、顯現三種身的作用。其次，在融通中的意思是，前面的廣義類似於橫向，後面的高義類似於縱向，用似乎單獨具備三者，所以需要結合前兩種意義共同構成一個意思，只是三諦一心具有體相用罷了。其次，在果的三種意義中，說到「體遍」指的是本法身（Dharmakāya），也就是本地已經成就的法身。不僅僅是高廣等不同，指的是本跡二門因果永遠不同。「是為」以下是總結，可以理解。 其次，根據五味來判斷粗妙之處，分為兩點：首先是列出五味，其次是「又醍醐」以下重新辨別相同和不同。第一部分，因果二門都根據跡來說，所以乳中也有一種精妙的因果，其餘的滋味也是如此，所以下面的總結說「與醍醐妙同」。 其次，根據觀心來詳細說明十境十乘；如果討論觀境，則不如《止觀》詳細；如果用體相用三者來判斷粗妙，那麼本文就顯得重要。如果像體等一樣，不廣、不高、不長，就不能稱為妙，不是今經所觀。如果領會了這個意思，《法華三昧》（Lotus Samādhi）就在這裡顯現了。一部經的關鍵就在這裡確立了。一代的教義就在這裡彙集了。佛出世的意義就在這裡完成了。十法成就觀的精髓就在這裡了。十不可思議的引導就在這裡了。那麼，前面根據十法界、五味兩種解釋都包含在其中，後面根據六即，是觀心的位次，所以前面的兩種意義憑藉這裡才能確立。因此，修行者常常觀一念。
【English Translation】 English version Regarding the current meaning of the Four Right Principles, there are two aspects: First, to highlight the subtlety of the present by borrowing the Guangzhai's interpretation; second, to provide a formal explanation. The first part is divided into three points: first, the statement; second, the explanation; and third, the conclusion. The explanation part is divided into two points: first, the explanation; and second, the judgment below 'First, according to'. The first part itself is divided into four points: first, explaining according to the Ten Realms (Daśabhūmi); which is further divided into two points: first, the explanation; and second, the conclusion. The initial explanation is divided into two points: first, the cause; and second, the effect. The part about the cause is further divided into two points: first, the explanation; and second, the integration. The initial explanation is divided into three points: essence (體), characteristics (相), and function (用). Within a single thought, one dharma encompasses the nine realms, hence it is called 'broad' (廣); within a single thought, none of the nine realms are not the Buddha's dharma, hence it is called 'high' (高). None of the Ten Realms are not the Three Truths (Tri-satya), and they have the function of breaking through the three delusions and manifesting the three bodies (Trikāya). Second, the meaning in integration is that the previous broad meaning is similar to the horizontal, the subsequent high meaning is similar to the vertical, and the function seems to possess all three alone, so it is necessary to combine the first two meanings to form one meaning, which is just that the mind of the Three Truths possesses essence, characteristics, and function. Second, in the three meanings of the effect, 'essence pervades' refers to the Dharmakāya (法身), which is the Dharmakāya already achieved in the original ground. It is not only that high, broad, etc., are different, but it refers to the eternal difference between cause and effect in the original and manifested gates. The conclusion below 'Is for' is understandable. Second, judging the coarse and subtle according to the Five Flavors (Pañcarasa), divided into two points: first, listing the Five Flavors; second, re-distinguishing the similarities and differences below 'Also, ghee'. In the first part, both the cause and effect gates are based on the manifested, so there is also a subtle cause and effect in the milk, and the remaining flavors are similar, so the conclusion below says 'Same as the subtlety of ghee'. Third, explaining the Ten Objects (Daśa-viṣaya) and Ten Vehicles (Daśa-yāna) in detail according to the contemplation of the mind; if discussing the object of contemplation, it is not as detailed as the Śamatha-vipassanā (止觀); if judging the coarse and subtle by the three of essence, characteristics, and function, then this text appears important. If it is like the essence, etc., not broad, not high, not long, it cannot be called subtle, and it is not the contemplation of this sutra. If this meaning is understood, the Lotus Samādhi (法華三昧) will appear here. The key to a sutra is established here. The teachings of a generation are gathered here. The meaning of the Buddha's appearance in the world is accomplished here. The essence of the Ten Dharmas achieving contemplation is here. The guidance of the Ten Inconceivables is here. Then, the previous two explanations based on the Ten Realms and the Five Flavors are all contained within it, and the subsequent Six Identities (Ṣaṭ-prakṛti) are the positions of the contemplation of the mind, so the previous two meanings can only be established by relying on this. Therefore, practitioners often contemplate one thought.
念介爾起心，以具一切心，故等於佛心；以等佛心，故六皆名即；成究竟即已，能巧設五味。思之思之！
次約六即釋，亦是體廣者具十界故，亦是位高者皆佛界故，亦是用長者皆究竟故，同在一念，故皆云「亦」。次「初約」下判前四釋義同四一。何者？今經體具十法界，如雲「實相如是相」等，由此經用有前四味，由觀此經成於妙行，始終六即，四一義顯，是故四釋成今四一，況廣高長遍於四釋？所以今教具足有于體廣等三皆成四一，方知光宅絕此氣分。次「略示」下結前。「廣說」下生后。釋云「先法次妙」，亦是後文標也。
次釋中二：先舉南嶽分三，次今師順南嶽意廣解。初文中二：初標列，次釋。釋中自三：初眾生法妙中六：先明妙有所憑。次「又經」下引今經相似之文，以驗眾生法成妙也。三引《大經》證眾生法位粗而行妙，初學大乘位居肉眼，從行而說故云佛眼。四「央掘」下舉果以勸修妙行。五引《大品》二文明行妙之相。六「此即」下結。初文可解。次文者，既云「父母所生」，即是眾生清凈若此，故即名妙。第三文者既云「肉眼」，故名眾生，名為佛眼，故即是妙。四引《央掘經》，具如《止觀》第七記。五引《大品》二文中，初言「六自在王」者，凡夫為六所使，不名為王亦非
【現代漢語翻譯】 現代漢語譯本： 念頭剛一生起，就具備了一切心，所以等同於佛心；因為等同於佛心，所以六即（六個階段的即或關係）都可稱為『即』；成就究竟即之後，就能巧妙地施設五味（佛教用以比喻佛陀教法的五個階段）。仔細思考，仔細思考！ 接下來根據六即來解釋，也是因為本體廣大而具備十法界，也是因為位階高者都處於佛界，也是因為作用長遠者都達到究竟，都在同一念之中，所以都說『亦』。接下來『初約』之後判斷前面四種解釋的意義與四一教義相同。為什麼呢？因為《法華經》的本體具備十法界，如經文所說『實相如是相』等等，因此《法華經》的作用具有前四味，通過觀此經成就妙行，始終貫穿六即，四一教義就顯現出來，因此四種解釋成就了現在的四一教義，更何況廣大、高遠、長遠遍及四種解釋？所以現在的教義具足本體廣大等三種，都能成就四一教義，才知道光宅宗（隋代佛教宗派）已經沒有這種氣象了。接下來『略示』之後總結前面所說。『廣說』之後引出後面的內容。解釋說『先法次妙』，也是後面經文的標示。 接下來解釋中的第二部分：先舉出南嶽慧思禪師（515-577）分為三類，然後現在的天臺智者大師（538-597）順應南嶽慧思禪師的意旨進行廣泛解釋。最初的部分分為兩部分：首先是標列，然後是解釋。解釋中分為三個部分：首先是眾生法妙中的六個方面：首先闡明妙有所憑藉。接下來『又經』之後引用《法華經》中相似的經文，來驗證眾生法成就妙。第三引用《大般涅槃經》證明眾生法位階粗淺而行為精妙，初學大乘的人位居肉眼凡夫的階段，從行為上來說所以說是佛眼。第四『央掘』之後舉出果報來勸勉修行妙行。第五引用《大品般若經》的兩段經文來闡明行妙的相狀。第六『此即』之後進行總結。最初的經文可以理解。接下來的經文，既然說『父母所生』，就是說眾生清凈到這種程度，所以就稱為妙。第三段經文既然說『肉眼』，所以稱為眾生，稱為佛眼，所以就是妙。第四引用《央掘經》，具體內容如同《止觀》第七卷的記載。第五引用《大品般若經》的兩段經文，最初說『六自在王』，凡夫被六種煩惱所驅使，不能稱為王也不是自在。
【English Translation】 English version: When a thought arises, it possesses all minds, thus being equal to the Buddha-mind; because it is equal to the Buddha-mind, all Six Identities (six stages of identity or relationship) can be called 'Identity'; after achieving the Ultimate Identity, one can skillfully administer the Five Flavors (a Buddhist metaphor for the five stages of the Buddha's teachings). Think about it, think about it! Next, explaining based on the Six Identities, it is also because the substance is vast and possesses the Ten Dharma Realms, also because those of high rank are all in the Buddha Realm, also because those whose function is far-reaching all attain the Ultimate, all within a single thought, so all say 'also'. Next, after 'Initially based on', it is judged that the meaning of the previous four explanations is the same as the Four Teachings and One Vehicle (Si Yi). Why? Because the substance of the Lotus Sutra possesses the Ten Dharma Realms, as the sutra says 'The true aspect is such a form', etc., therefore the function of the Lotus Sutra has the previous Four Flavors, through contemplating this sutra one achieves wonderful practice, from beginning to end permeating the Six Identities, the meaning of the Four Teachings and One Vehicle is revealed, therefore the four explanations achieve the current Four Teachings and One Vehicle, moreover, how can vastness, height, and length pervade the four explanations? Therefore, the current teaching fully possesses the three of substantial vastness, etc., all achieving the Four Teachings and One Vehicle, only then do we know that the Guangzhai school (a Buddhist school of the Sui Dynasty) no longer has this atmosphere. Next, after 'Briefly indicate', summarize what was said before. After 'Extensive explanation', introduce the following content. The explanation says 'First Dharma then Wonderful', which is also the indication of the later text. Next, the second part of the explanation: first, Master Hui-si of Nan Yue (515-577) is cited as dividing into three categories, and then the current Great Master Zhiyi of Tiantai (538-597) follows the intention of Master Hui-si of Nan Yue to give a broad explanation. The initial part is divided into two parts: first is the listing, then the explanation. The explanation is divided into three parts: first, the six aspects of the Wonderful in the Dharma of Sentient Beings: first, clarify that the Wonderful has something to rely on. Next, after 'Also the Sutra', quote similar passages from the Lotus Sutra to verify that the Dharma of Sentient Beings achieves the Wonderful. Third, quote the Mahaparinirvana Sutra to prove that the Dharma of Sentient Beings is crude in rank but wonderful in practice, beginners in Mahayana are in the stage of the physical eye, speaking from practice, so it is called the Buddha-eye. Fourth, after 'Angulimala', cite the fruit of retribution to encourage the cultivation of wonderful practice. Fifth, quote two passages from the Mahaprajnaparamita Sutra to clarify the appearance of the wonderful aspect of practice. Sixth, after 'This is', make a summary. The initial text can be understood. The following text, since it says 'Born of parents', means that sentient beings are pure to this extent, so it is called Wonderful. The third passage, since it says 'Physical eye', so it is called sentient beings, called Buddha-eye, so it is Wonderful. Fourth, quote the Angulimala Sutra, the specific content is as recorded in the seventh volume of Mohe Zhiguan. Fifth, quote two passages from the Mahaprajnaparamita Sutra, the first saying 'Six Sovereign Kings', ordinary people are driven by six afflictions, cannot be called kings nor are they sovereign.
自在，純行染污又非清凈。今六根得理，理無過上，故名為「王」。遍一切處，故名「自在」。自性無染不為惑拘，故云「清凈」。別在行成，通具六即。又云「一切法趣」等者，即是六根皆具三諦故妙。「趣」義具如《止觀》第二記具引本文委釋，當知諸經並有眾生妙文，但部兼帶不受妙名耳。六「此即」下結，可知。次「佛法妙者」，先釋，次「如是」下結。釋中意者，攝前四味並是今經權智所攝，而與實理相即故妙。次心法妙意者，《大論》云：「眾生心性猶如利刀，唯用割泥，泥無所成，刀日就損。」理體常妙，眾生自粗。初引《安樂行》中既云「觀一切法，不為生死所動，不為煩惱所退」，以煩惱生死是法界故。又「一念心隨喜」等者，即觀行位。初只於貪瞋一念心起，體即權實，諸皆例然，隨順三諦，故云「隨喜」。是故隨喜名心法妙。《普賢觀》意者，心體即理故云「自空」，誰執罪福故云「無主」，應遍十界以明罪福，在一念心方成妙觀。「觀心無心」等者，能緣之心既無，所緣之法安在？能所不二，故云「純是」，以心體本妙，故可於心行而求解脫。破心微塵如《止觀》第三記。
次明大師依南嶽意更廣分別，于中為三：初標，次釋，三「問」下略料簡。釋中二：初略明得名所依，言「若廣
【現代漢語翻譯】 現代漢語譯本 自在，純行染污又非清凈。現在六根符合真理，真理沒有比這更高的了，所以名為『王』（指六根之王）。遍及一切處，所以名為『自在』（指六根的作用）。自性沒有染污，不被迷惑所束縛，所以說『清凈』（指六根的本質）。區別在於修行成就，普遍具備六即（理即、名字即、觀行即、相似即、分證即、究竟即）。又說『一切法趣』等，就是說六根都具備三諦（空諦、假諦、中諦），所以是妙。『趣』的含義詳細記載在《止觀》第二記中，引用了本文詳細解釋，應當知道各種經典都有眾生妙文，只是因為篇幅兼帶，不接受妙名罷了。六『此即』下面是總結，可以知道。接下來『佛法妙者』，先解釋，然後『如是』下面是總結。解釋中的意思是，包含前面的四味（乳味、酪味、生酥味、熟酥味）都是現在這部經的權智所包含的，而與實理相即，所以是妙。接下來心法妙的意思，《大論》說：『眾生的心性猶如鋒利的刀，只用來割泥，泥沒有什麼成就，刀卻日益損壞。』理體常常是妙的，眾生自己粗糙。開始引用《安樂行》中已經說『觀察一切法，不為生死所動，不為煩惱所退』，因為煩惱生死就是法界。又『一念心隨喜』等，就是觀行位。開始只是在貪瞋的一個念頭生起，體就是權實，其他都以此類推，隨順三諦，所以說『隨喜』。因此隨喜名為心法妙。《普賢觀》的意思是，心體就是理，所以說『自空』，誰會執著罪福呢，所以說『無主』，應該遍及十界來闡明罪福，在一念心中才能成就妙觀。『觀心無心』等，能緣的心既然沒有，所緣的法在哪裡呢？能緣所緣不二，所以說『純是』，因為心體本來是妙的，所以可以在心中修行而求解脫。破心微塵的道理在《止觀》第三記中。接下來闡明大師依據南嶽慧思的意旨更加廣泛地分別，其中分為三部分：首先是標示，其次是解釋，第三『問』下面是簡略的評論。解釋中分為兩部分：首先簡略地闡明得名所依據的，說『如果廣泛地』
【English Translation】 English version 'At ease', purely acting defiled and yet not pure. Now the six roots are in accordance with the truth, and there is nothing above this truth, therefore it is called 'King' (referring to the king of the six roots). Pervading all places, therefore it is called 'At ease' (referring to the function of the six roots). The self-nature is without defilement and is not bound by delusion, therefore it is said to be 'Pure' (referring to the essence of the six roots). The difference lies in the accomplishment of practice, universally possessing the six identities (identity in principle, identity in name, identity in contemplation and practice, identity in resemblance, identity in partial realization, and ultimate identity). Furthermore, saying 'all dharmas tend towards' etc., means that the six roots all possess the three truths (emptiness, provisional existence, and the middle way), therefore it is wonderful. The meaning of 'tend towards' is recorded in detail in the second record of Zhi Guan, which quotes the text for detailed explanation. It should be known that various sutras all have wonderful texts about sentient beings, but because the scope is incidental, they do not receive the name of wonderful. The six 'this is' below is a summary, which can be understood. Next, 'the wonderfulness of the Buddha-dharma', first explains, and then 'thus' below is a summary. The meaning in the explanation is that including the previous four flavors (milk, cream, raw butter, and cooked butter) are all contained in the expedient wisdom of this sutra, and are identical with the real principle, therefore it is wonderful. Next, the meaning of the wonderfulness of the mind-dharma, the Mahaprajnaparamita Sastra says: 'The mind-nature of sentient beings is like a sharp knife, only used to cut mud, the mud does not achieve anything, but the knife is damaged day by day.' The principle-essence is always wonderful, but sentient beings themselves are coarse. Initially, quoting from the Chapter on Peaceful Practices, it already says 'observing all dharmas, not being moved by birth and death, not being retreated by afflictions', because afflictions and birth and death are the dharma-realm. Furthermore, 'a single thought of mind rejoicing' etc., is the stage of contemplation and practice. Initially, it is only in a single thought of greed and anger that arises, the essence is both expedient and real, and all others are analogous to this, according with the three truths, therefore it is said 'rejoicing'. Therefore, rejoicing is called the wonderfulness of the mind-dharma. The meaning of the Universal Worthy Contemplation is that the mind-essence is the principle, therefore it is said 'self-empty', who would be attached to sin and merit, therefore it is said 'masterless', it should pervade the ten realms to clarify sin and merit, and only in a single thought of mind can wonderful contemplation be achieved. 'Contemplating the mind as no-mind' etc., since the mind that cognizes does not exist, where is the dharma that is cognized? The cognizer and the cognized are not two, therefore it is said 'purely is', because the mind-essence is originally wonderful, therefore one can cultivate in the mind and seek liberation. The principle of breaking down the mind into subtle dust is in the third record of Zhi Guan. Next, it clarifies that the Great Master, based on the meaning of Nanyue Huisi, further distinguishes in a broader way, which is divided into three parts: first is the indication, second is the explanation, and third, 'question' below is a brief comment. The explanation is divided into two parts: first, it briefly clarifies the basis for obtaining the name, saying 'if broadly'
眾生法一往通論諸因果及一切法」等者，然眾生義通故云「通論」。若其通論，義非究竟，故云「一往」。一往雖通，二往則局，不通於佛，及唯在因。佛法及心不云一往者，佛法定在於果，心法定在於因，故此三法得名各別。何者？如眾生身中佛法心法猶通因果，況眾生名通通凡通聖？
若佛身中眾生心法亦定在果，心法之中佛法眾生法此二在因。若爾，何故經云「三無差別」？
答：
理體無差，差約事用，此義廣明，具如《止觀》十法成乘中說。
即是心法及眾生法，彼佛法界亦兼于果而不專于果，彼文寄果明理性故也。
次正廣釋中自三：初廣眾生中文又自標二：謂列數，次釋。初列數中二：初通論諸經增數，次正約今經。初通諸經者，此中釋法唯立三門釋妙則本跡各十，且如下文通釋妙數中雲「本跡三中一一各十，十中復各待絕不同，故有一百二十重妙」。當知諸經所列法數，一往且從增數而說，據其道理須論四教，四教之中皆有跡中三十粗法、三十妙法。更約五味以論粗妙，兼但對帶，依此等法而生增數，始從一法乃至百千，不出心佛眾生法故。增數之相略如《止觀》第六記。故宜樂不同令增減異。于中又二：初略至三，次廣例百千。
次明今經，又為四：先依經
【現代漢語翻譯】 現代漢語譯本： 『眾生法、一往通論諸因果及一切法』等，是因為眾生的意義是共通的，所以說『通論』。如果說是通論，其意義並非究竟，所以說是『一往』。一往雖然共通，二往則有所侷限，不通於佛，以及僅限於因。佛法及心法不稱為『一往』，是因為佛法必定在於果，心法必定在於因，所以這三種法各有其名稱。為什麼呢？例如眾生身中的佛法、心法仍然貫通因果，更何況眾生的名稱貫通凡聖？ 如果佛身中的眾生、心法也必定在於果，心法之中的佛法、眾生法這二者在於因。如果這樣，為什麼經中說『三無差別』呢？ 回答： 理體上沒有差別，差別在於事用，這個意義廣泛闡明，詳細情況如《止觀》（摩訶止觀）十法成乘中所說。 即是心法及眾生法，彼佛法界也兼顧果而不專于果，那段文字是借果來闡明理性。 其次，在正式廣泛解釋中分為三部分：首先是廣泛解釋眾生，其中又分為標示和解釋兩部分：即列舉數目，然後是解釋。在最初的列舉數目中分為兩部分：首先是通論諸經的增數，其次是正式依據現在的經典。最初通論諸經，這裡解釋法隻立三門，解釋妙則本跡各有十，且如下文通釋妙數中說『本跡三中一一各有十，十中又各自待絕不同，所以有一百二十重妙』。應當知道諸經所列舉的法數，一往且從增數來說，根據其道理需要論述四教，四教之中都有跡中的三十粗法、三十妙法。再根據五味來論述粗妙，兼顧但對帶，依據這些法而產生增數，開始從一法乃至百千，都不出心、佛、眾生法。增數的相貌大概如《止觀》第六卷所記載。所以應該根據喜好不同而使增減不同。其中又分為兩部分：首先是簡略到三，其次是廣泛地舉例到百千。 其次是闡明現在的經典，又分為四部分：首先是依據經典
【English Translation】 English version: 『Sentient beings' dharma, generally discussing all causes and effects and all dharmas,』 etc., is because the meaning of sentient beings is common, hence the term 『general discussion.』 If it is a general discussion, its meaning is not ultimate, hence the term 『preliminary.』 Although preliminary and common, a second consideration becomes limited, not extending to Buddhas, and only existing in causes. Buddha-dharma and mind-dharma are not called 『preliminary』 because Buddha-dharma is definitely in the result, and mind-dharma is definitely in the cause, so these three dharmas each have their own names. Why? For example, the Buddha-dharma and mind-dharma in the body of sentient beings still penetrate causes and effects, let alone the name of sentient beings penetrating both ordinary and holy? If the sentient beings and mind-dharma in the Buddha's body are also definitely in the result, and the Buddha-dharma and sentient beings' dharma in the mind-dharma are in the cause. If so, why does the sutra say 『the three are without difference』? Answer: In principle, there is no difference in essence; the difference lies in function. This meaning is extensively explained, as detailed in the 『Ten Methods of Accomplishment』 in Mohe Zhiguan (Great Calming and Contemplation). That is, mind-dharma and sentient beings' dharma. That Buddha-dharma realm also encompasses the result without being exclusive to the result. That passage uses the result to clarify the principle. Next, the formal and extensive explanation is divided into three parts: first, the extensive explanation of sentient beings, which is further divided into two parts: namely, listing and explaining: that is, listing numbers, and then explaining. In the initial listing of numbers, there are two parts: first, a general discussion of the increasing numbers in various sutras, and second, a formal reliance on the present sutra. Initially, a general discussion of various sutras, where the explanation of dharma only establishes three gates, and the explanation of the wonderful has ten each in the root and trace, and as the following passage in the general explanation of the wonderful numbers says, 『Each of the three in the root and trace has ten, and each of the ten has different dependencies and absolutes, so there are one hundred and twenty layers of the wonderful.』 It should be known that the numbers of dharmas listed in various sutras are initially spoken from the increasing numbers, and according to their principles, it is necessary to discuss the Four Teachings (Si Jiao), and within the Four Teachings, there are thirty coarse dharmas and thirty wonderful dharmas in the trace. Furthermore, the coarse and wonderful are discussed according to the Five Flavors (Wu Wei), encompassing both exclusive and inclusive, and increasing numbers arise according to these dharmas, starting from one dharma to hundreds and thousands, all within the dharmas of mind, Buddha, and sentient beings. The appearance of increasing numbers is roughly as recorded in the sixth volume of Mohe Zhiguan. Therefore, the increase and decrease should vary according to different preferences. Among them, there are two parts: first, a brief summary to three, and second, a broad example to hundreds and thousands. Next is the explanation of the present sutra, which is divided into four parts: first, according to the sutra.
列數，次「南嶽」下釋十如名，三「次判」下判權實料簡，四「皆稱」下釋法界名。初如文。次釋如名，中二：初出南嶽，次騰己見。今一家相承皆云「如」者，猶依南嶽通云「十如」。
次大師意者，為六：初章安述所依標數，次「一云」下釋出讀相，三「分別」下融通大意，四「唯佛」下稱歎，五「是十」下明法功能，六「若依」下明讀文所以。初如文。次讀相中約假，雖有邐迤之言，但是約空論假。三融通中二：先出文意，次「約如」下正明融通又二：初融三諦，次「非一」下復疏也。兩義相成方名實相。四五可解。第六意者，偈文既以性相為句，故今讀者大分依之。
三判權實，中二：先出古師，次明今解。初文二師各先出、次破。初師初文，可見。次「今恐」下破。破中先約法，次「若言」下約人。言「凡夫何意無實」等者，經云「一切眾生皆有佛性」，則眾生有實，而生五道以現其身，則聖人有權，觀音妙音三十三身並是聖人有權之文也。「如此抑沒」等者，抑凡無實、沒聖無權。次破地師，亦二：先出、次破。破中大意可見，不能委細，但總云「人情」而已，不應聖理故也。次明今文正解者，但明一心具足十界。若且約界判，則九界為權、佛界為實，一一界中又各具十，尚權實相即，何況
【現代漢語翻譯】 現代漢語譯本 列數，在「南嶽」（指佛教天臺宗的實際創始人慧思大師，因其常住南嶽山而得名）之後解釋十如是（佛教用語，指事物所具有的十種屬性：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），在第三個「次判」之後判別權實（佛教用語，權指方便教法，實指真實教法）並進行簡要分析，在第四個「皆稱」之後解釋法界（佛教用語，指宇宙萬有）的名稱。第一個『如』字，按照原文理解。接下來解釋『如』這個名稱，分為兩部分：首先引出南嶽的觀點，然後闡述自己的見解。現在天臺宗一家相承都說『如』，仍然是依照南嶽的觀點，普遍地談論『十如是』。
其次，關於大師（指天臺宗的創始人智顗大師）的意圖，分為六個方面：首先，章安（指智顗大師的弟子灌頂法師，因其住在章安而得名）敘述所依據的經文並標出數量；其次，在「一云」之後解釋讀誦的方法；第三，在「分別」之後融會貫通其大意；第四，在「唯佛」之後進行讚歎；第五，在「是十」之後闡明法的功用；第六，在「若依」之後說明讀誦經文的原因。第一個方面按照原文理解。其次，在讀誦方法中，從假（佛教用語，指虛假不實的現象）的角度來說，雖然有委婉曲折的言辭，但都是從空（佛教用語，指一切事物皆無自性）的角度來論述假。第三，在融會貫通中，分為兩部分：首先闡述經文的含義，然後在「約如」之後正式闡明融通，又分為兩部分：首先融通三諦（佛教用語，指空諦、假諦、中諦），然後在「非一」之後再次進行疏解。兩種含義相互成就，才能稱為實相（佛教用語，指諸法的真實相狀）。第四和第五個方面可以理解。第六個方面的意思是，偈文既然以性相（佛教用語，性指事物的內在本質，相指事物的外在表現）為語句，所以現在讀誦的人大多依據它。
第三，判別權實，分為兩部分：首先闡述古代法師的觀點，然後闡明現在的理解。首先是古代法師的觀點，兩位法師各自先提出觀點，然後進行破斥。第一位法師的第一個觀點，可以理解。然後在「今恐」之後進行破斥。破斥中首先從法的角度進行，然後在「若言」之後從人的角度進行。說「凡夫為什麼沒有實」等等，是因為經中說「一切眾生皆有佛性」，那麼眾生就具有實，而顯現在五道（佛教用語，指地獄、餓鬼、畜生、人、天）中以示現其身，那麼聖人就具有權，觀音（指觀世音菩薩）和妙音（指妙音菩薩）的三十三種化身都是聖人具有權的經文。「如此抑沒」等等，就是壓抑凡夫沒有實，埋沒聖人沒有權。其次是破斥地論師（指依《十地經論》立說的法師）的觀點，也分為兩部分：首先提出觀點，然後進行破斥。破斥中的大意可以理解，不能詳細說明，只是總的說「人情」而已，不應合聖人的道理。其次是闡明現在的正確理解，只是說明一心具足十界（佛教用語，指地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）。如果僅僅從界來判別，那麼九界為權，佛界為實，每一個界中又各自具足十界，尚且權實相互即是，更何況……
【English Translation】 English version Enumerating the sections, following 'Nanyue' (referring to Great Master Huisi, the de facto founder of the Tiantai school of Buddhism, named after his residence on Mount Nanyue), explain the ten suchnesses (a Buddhist term referring to the ten attributes of things: such appearance, such nature, such entity, such power, such function, such cause, such condition, such effect, such retribution, and such ultimate equality of beginning and end); following the third 'Next Judgment,' judge provisional and real (Buddhist terms, provisional referring to expedient teachings, real referring to true teachings) and provide a brief analysis; following the fourth 'All Called,' explain the name of the Dharmadhatu (a Buddhist term referring to the universe and all its phenomena). The first 'suchness' is understood according to the text. Next, explain the name 'suchness,' in two parts: first, introduce Nanyue's view, then elaborate on one's own opinion. Now, the Tiantai school universally says 'suchness,' still following Nanyue's view, generally discussing the 'ten suchnesses.'
Secondly, regarding the Great Master's (referring to Great Master Zhiyi, the founder of the Tiantai school) intention, there are six aspects: first, Zhang'an (referring to Dharma Master Guanding, Zhiyi's disciple, named after his residence in Zhang'an) narrates the sutras relied upon and marks the numbers; second, after 'One Says,' explain the method of recitation; third, after 'Distinguishing,' integrate the general meaning; fourth, after 'Only Buddha,' offer praise; fifth, after 'These Ten,' clarify the function of the Dharma; sixth, after 'If Relying,' explain the reason for reciting the text. The first aspect is understood according to the text. Secondly, in the method of recitation, from the perspective of the provisional (a Buddhist term referring to unreal phenomena), although there are subtle and winding words, they are all discussing the provisional from the perspective of emptiness (a Buddhist term referring to the absence of inherent existence in all things). Third, in integration, there are two parts: first, explain the meaning of the text, then after 'About Suchness,' formally clarify integration, again in two parts: first, integrate the three truths (a Buddhist term referring to the truths of emptiness, provisional existence, and the middle way), then after 'Not One,' further elaborate. The two meanings complement each other to be called true reality (a Buddhist term referring to the true nature of all dharmas). The fourth and fifth aspects are understandable. The sixth aspect means that since the verses use nature and appearance (Buddhist terms, nature referring to the inherent essence of things, appearance referring to the external manifestation of things) as phrases, most reciters now rely on them.
Thirdly, judging provisional and real, in two parts: first, elaborate on the views of ancient Dharma masters, then clarify the present understanding. First, the views of the ancient Dharma masters, with each of the two Dharma masters first presenting their views, then refuting them. The first view of the first Dharma master is understandable. Then, after 'Now Fearing,' refute it. In the refutation, first proceed from the perspective of the Dharma, then after 'If Saying,' proceed from the perspective of people. Saying 'Why do ordinary people have no reality,' etc., is because the sutra says 'All sentient beings have Buddha-nature,' then sentient beings have reality, and manifest in the five paths (a Buddhist term referring to hell, hungry ghosts, animals, humans, and gods) to show their bodies, then sages have the provisional, Avalokiteshvara (referring to Avalokiteshvara Bodhisattva) and Wonderful Sound (referring to Wonderful Sound Bodhisattva)'s thirty-three manifestations are all sutras about sages having the provisional. 'Such suppression and concealment,' etc., is suppressing ordinary people as having no reality and concealing sages as having no provisional. Secondly, refuting the views of the Treatise on the Ten Stages master (referring to Dharma masters who based their teachings on the Treatise on the Ten Stages Sutra), also in two parts: first, present the view, then refute it. The general meaning in the refutation is understandable, but cannot be explained in detail, only generally saying 'human sentiment' only, not according with the principles of sages. Secondly, clarifying the present correct understanding, only explaining that one mind fully possesses the ten realms (Buddhist terms, referring to the realms of hell, hungry ghosts, animals, asuras, humans, gods, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). If only judging from the realms, then the nine realms are provisional, and the Buddha realm is real, and each realm fully possesses the ten realms, and even the provisional and real are mutually identical, let alone...
具耶？一心既爾，諸心例然，是故不同舊人所見。是知舊人不知，以如約界界界互有，而但約如以分權實。
四釋十法界名約三諦者，具如《止觀》第五記。如無別體全依于界，前釋本末等已約三諦即是十界皆三諦竟。今重明者，按「十法界」三字解義，使十界中三諦分明，則令如中三諦復顯，彼此相成，令知不異。故《止觀》中不思議境一念三千，非思量分別之所能解，是故立此不思議名。釋中文又為四：初標數，次「十數」下釋，三「若十數依」下判對，四「欲令」下以文融通。初列法數竟。次「此一法」下正解法相，于中為五：初重舉千如，次束為五差，三判五差權實，四「然此」下嘆五差權實，五「次解」下正廣解十如。初二如文。三判中言「細論各具權實且從兩義」者，相即如向所說，且依九界為權、佛界為實。若不然者，謂佛尚亦不說況復下地，故且依顯說。四稱歎中為八：先約人嘆境故云「諸佛」。次「以此」下約行嘆境故云「發智」。三「故文云」下重舉境智深廣。四「其智」下嘆智令妙以顯妙境，欲明智契故重舉境。若境為智門，即正嘆境也。五「方便」下總以二境通嘆經文。六「如來」下總明如來能照二境。七「央掘」下引證佛智。八「當知」下結歸稱歎。前四可見。五總嘆經中二：先嘆
【現代漢語翻譯】 現代漢語譯本： 是這樣嗎？既然一個念頭是這樣，那麼所有的念頭也都是這樣，所以和舊時的看法不同。由此可知，舊時的人並不瞭解，因為他們認為『如』和『約界』、『界』和『界』之間是相互存在的，而只根據『如』來區分權實。 四、解釋十法界（Dasabhūmi）之名與三諦（Tri-satya）的關係，詳見《止觀》（Mohe Zhiguan）第五卷的記載。如果『如』沒有別的本體而完全依賴於界，那麼前面解釋的本末等已經根據三諦說明了十界都是三諦的體現。現在重新說明，是按照『十法界』這三個字來解釋含義，使十界中的三諦分明，從而使『如』中的三諦也顯現出來，彼此互相成就，使人明白它們沒有差別。所以《止觀》中說，不可思議的境界在一念之間包含三千，不是思量分別所能理解的，因此立下這個不可思議之名。解釋文又分為四個部分：首先是標出數量，其次是『十數』以下進行解釋，第三是『若十數依』以下進行判斷對應，第四是『欲令』以下用文字進行融通。首先列出法的數量完畢。其次是『此一法』以下正式解釋法相，其中分為五個部分：首先是重提千如，其次是歸納為五差，第三是判斷五差的權實，第四是『然此』以下讚歎五差的權實，第五是『次解』以下正式廣泛地解釋十如。首先是前兩個『如』的文字。第三，在判斷中說『詳細討論，每個都具有權實，且從兩種意義上說』，意思是相即就像前面所說的，暫且依據九界為權，佛界為實。如果不是這樣，意思是佛尚且不說，更何況下地，所以暫且依據顯說。第四，在稱讚中分為八個部分：首先是根據人來讚歎境界，所以說『諸佛』。其次是『以此』以下根據修行來讚歎境界，所以說『發智』。第三是『故文云』以下重提境界和智慧的深廣。第四是『其智』以下讚歎智慧的精妙來顯示精妙的境界，想要說明智慧契合，所以重提境界。如果境界是智慧之門，那就是正式讚歎境界。第五是『方便』以下總以二境來共同讚歎經文。第六是『如來』以下總明如來能夠照亮二境。第七是『央掘』以下引用佛智來證明。第八是『當知』以下總結歸於稱讚。前面四個部分可以自己看。第五，總嘆經文中有兩個部分：首先是讚歎
【English Translation】 English version: Is it so? Since one thought is like this, then all thoughts are like this, so it is different from the old view. From this, it can be known that the old people did not understand, because they thought that 'Suchness (Tathata)' and 'about the realm (Yuejie)', 'realm' and 'realm' exist mutually, but only according to 'Suchness' to distinguish provisional and real. 4. Explaining the names of the Ten Dharma Realms (Dasabhūmi) in relation to the Three Truths (Tri-satya), as detailed in the fifth volume of the Mohe Zhiguan. If 'Suchness' has no other entity and completely relies on the realms, then the previously explained root and branch, etc., have already explained according to the Three Truths that the Ten Realms are all manifestations of the Three Truths. Now, re-explaining is to interpret the meaning according to the three words 'Ten Dharma Realms', so that the Three Truths in the Ten Realms are clear, so that the Three Truths in 'Suchness' are also revealed, mutually accomplishing each other, making people understand that they are not different. Therefore, the Mohe Zhiguan says that the inconceivable realm contains three thousand in one thought, which cannot be understood by thinking and discrimination, so this name of inconceivable is established. The explanatory text is further divided into four parts: first, marking the number; second, explaining from 'ten numbers' onwards; third, judging the correspondence from 'if ten numbers rely' onwards; fourth, using the text to integrate from 'desiring to make' onwards. First, listing the number of dharmas is completed. Second, formally explaining the characteristics of the Dharma from 'this one Dharma' onwards, which is divided into five parts: first, re-mentioning the thousand Suchnesses; second, summarizing them into five differences; third, judging the provisional and real of the five differences; fourth, praising the provisional and real of the five differences from 'however this' onwards; fifth, formally and extensively explaining the ten Suchnesses from 'next explanation' onwards. First are the texts of the first two 'Suchnesses'. Third, in the judgment, it is said that 'in detailed discussion, each has provisional and real, and from two meanings', meaning that interpenetration is like what was said before, and for the time being, the nine realms are regarded as provisional and the Buddha Realm as real. If it is not so, it means that the Buddha does not even speak, let alone the lower realms, so for the time being, it is based on explicit speech. Fourth, the praise is divided into eight parts: first, praising the realm according to the person, so it is said 'all Buddhas'. Second, praising the realm according to practice from 'with this' onwards, so it is said 'arousing wisdom'. Third, re-mentioning the depth and breadth of the realm and wisdom from 'therefore the text says' onwards. Fourth, praising the subtlety of wisdom to reveal the subtle realm from 'its wisdom' onwards, wanting to explain that wisdom is in accordance, so re-mentioning the realm. If the realm is the gate of wisdom, then it is formally praising the realm. Fifth, jointly praising the scriptures with the two realms from 'expedient means' onwards. Sixth, generally clarifying that the Tathagata can illuminate the two realms from 'Tathagata' onwards. Seventh, citing the Buddha's wisdom to prove from 'Angulimala' onwards. Eighth, concluding and returning to praise from 'should know' onwards. The first four parts can be seen by oneself. Fifth, there are two parts in the general praise of the scriptures: first, praising
，次「如是」下結。初文中具約三週，所言「方便品略說」等者，品初長行略嘆廣嘆權實二智，次重頌中二十一行頌前二智，于中前二十行重頌廣略二嘆，末後一行略開權顯實，云「佛以方便力，示以三乘教，眾生處處著，引之令得出」。后開示悟入廣約五佛開權顯實，望后二週仍成略說。言「長者付子此法」者，付彼般若，彼般若中雖未開權，依彼法體不出權實。總結可知。六明如來能照中雲「如來洞達究十法底」等者，於一一界一一法善知法相，自行化他諸法具足名為「盡邊」，無非實相名為「究底」。「種芽」等者，皆以二法為種熟脫故也。聞法為種，發心為芽，在賢如熟，入聖如脫，於十方界十界眾生，無不了知橫豎種脫。七引證中且舉善惡二人，余皆仿此。言「央掘雖是惡人善性相熟」等者，《央掘經》中如來說偈問，央掘偈答。佛命善來，成阿羅漢，即地獄人成聲聞界；若依大乘，得無生忍，即成佛界。四禪比丘謂為四果，此即天界成就地獄，且略舉此以為事端，他皆例也。八「當知」下結，中二：初結眾生是妙，次「不可」下誡勸。言「不可以牛羊眼」等者，《普超經》下卷「佛授阇王記已，因告舍利弗：人人相見，莫相平相。所以不當相平相者，人根難見，唯有如來能平相人。賢者舍利弗及大眾會，
【現代漢語翻譯】 次於『如是』之後作總結。最初的文段中概括了三週說法，所說的『方便品略說』等，是指在《方便品》開始的長行文中，簡略地讚歎和廣泛地讚歎權智和實智這兩種智慧。接著在重頌中，用二十一行偈頌來重述前述的兩種智慧，其中前二十行偈頌重述了對廣略二種讚歎，最後一行則簡略地開顯權智而彰顯實智，說『佛以方便力，示以三乘教，眾生處處著，引之令得出』。之後，在開示悟入的部分，廣泛地以五佛開權顯實，相對於後面的兩週說法，仍然算是簡略的說法。所說的『長者付子此法』，是指傳授般若智慧，雖然在般若智慧中沒有開顯權智，但依據般若的法體，也離不開權智和實智。總結起來就可以明白。第六點，闡明如來能夠照見一切，其中『如來洞達究十法底』等，是指對於每一界、每一法都善於瞭解其法相，自身修行並教化他人，使諸法具足，這叫做『盡邊』，沒有不是實相的，這叫做『究底』。『種芽』等，都是以權實二法作為種子，使其成熟和解脫。聽聞佛法是種子，發菩提心是萌芽，在賢位如同成熟，入聖位如同解脫，對於十方世界十法界的眾生，沒有不瞭解其橫向和縱向的種子和解脫情況的。第七點，在引證中只舉了善人和惡人兩種情況，其餘的都可以仿照這個例子。所說的『央掘 (Angulimala，指鴦掘摩羅，一位曾是殺人魔的佛教人物) 雖然是惡人，但善性已經成熟』等，是指在《央掘經》中，如來用偈頌提問，央掘用偈頌回答。佛陀命令他『善來』，使他成為阿羅漢，也就是地獄之人成就了聲聞界；如果依據大乘佛法，他可以獲得無生法忍，也就是成就佛界。四禪比丘自以為證得了四果，這實際上是天界成就了地獄，這裡只是簡略地舉例作為開端，其他的都可以類推。第八點，在『當知』之後作總結，分為兩部分：首先總結眾生是微妙的，其次在『不可』之後進行告誡和勸勉。所說的『不可以牛羊眼』等，在《普超經》下卷中，『佛陀為阿阇世王 (Ajatasattu) 授記之後，告訴舍利弗 (Sariputta)：人們互相看待，不要以淺薄的眼光來評判。之所以不應該這樣評判，是因為人的根性難以看清，只有如來才能真正地評判人。賢者舍利弗以及大眾，』
【English Translation】 Next, a conclusion is drawn after 'Thus'. The initial text comprehensively covers the three periods of teaching. The phrase 'Expedient Means Chapter briefly explained' refers to the long prose section at the beginning of the chapter, which briefly praises and extensively praises the two wisdoms of provisional and real. Following this, in the verse repetition, twenty-one lines of verse reiterate the aforementioned two wisdoms, with the first twenty lines reiterating the extensive and brief praises, and the final line briefly revealing the provisional and manifesting the real, saying, 'The Buddha, by the power of expedient means, teaches by means of the Three Vehicles, leading beings who are attached everywhere to liberation'. Afterwards, in the section on opening, showing, awakening, and entering, the provisional is revealed and the real is manifested extensively through the Five Buddhas, which, compared to the subsequent two periods of teaching, is still considered a brief explanation. The phrase 'The elder gives this Dharma to his son' refers to the transmission of Prajna (般若，wisdom)，although provisional means are not revealed in Prajna, based on the essence of Prajna, it cannot be separated from provisional and real. This can be understood from the summary. Sixth, clarifying that the Tathagata (如來，Buddha) can illuminate everything, where 'The Tathagata thoroughly understands the bottom of the ten dharmas' means that for each realm and each dharma, one is skilled in understanding its characteristics, practicing oneself and transforming others, making all dharmas complete, which is called 'exhausting the edge', and nothing is not the real aspect, which is called 'reaching the bottom'. 'Seed and sprout' etc., are all using the two dharmas of provisional and real as seeds to ripen and liberate. Hearing the Dharma is the seed, generating the aspiration for enlightenment is the sprout, being in the position of a worthy one is like ripening, and entering the sage position is like liberation, and for beings in the ten directions and ten realms, there is no lack of understanding of their horizontal and vertical seeds and liberation. Seventh, in the citation, only the cases of good and evil people are mentioned, and the rest can be imitated. The saying 'Angulimala (央掘，a Buddhist figure who was once a murderer) although an evil person, his good nature has matured' refers to the fact that in the Angulimala Sutra, the Tathagata asked with verses, and Angulimala answered with verses. The Buddha commanded him to 'Come well', making him an Arhat (阿羅漢，one who has attained enlightenment), that is, a person from hell achieved the Hearer Vehicle; if based on Mahayana (大乘，the Great Vehicle) Buddhism, he can obtain the non-origination forbearance, that is, achieve the Buddha realm. A Bhikkhu (比丘，monk) in the fourth Dhyana (禪那，meditation) thought he had attained the four fruits, but this is actually the heavenly realm achieving hell, and this is just a brief example as a starting point, and others can be inferred. Eighth, a conclusion is drawn after 'Know that', which is divided into two parts: first, summarizing that beings are subtle, and second, after 'cannot', giving warnings and exhortations. The saying 'cannot be with the eyes of cattle and sheep' etc., in the lower volume of the Universal Transcendence Sutra, 'After the Buddha predicted the future of King Ajatasattu (阿阇世王), he told Sariputta (舍利弗): When people look at each other, do not judge with shallow eyes. The reason why you should not judge like this is because people's roots are difficult to see clearly, and only the Tathagata can truly judge people. Worthy Sariputta and the assembly,'
驚喜踴躍而說斯言：從今日始盡其形壽，不觀他人不敢說人，某趨地獄，某當滅度。所以者何？群生之行不可思議。」
五正廣解中文自為二：初通中二：初廣釋十如，次「若作」下廣以三諦釋究竟等以顯十如，又為二：先寄釋等，次「今不」下正出實理釋究竟，又二：先釋，次「夫究竟」下重釋。從勝立名方名究竟。所以本末究竟皆空假中者，如於夢中修因得果，夢事宛然即假也，求夢不可得即空也，夢之心性即中也，此之三法不前後、不合散。次別解者為二：初文複合五差為四，以菩薩與佛菩提器同故複合之。次「初明」下解釋，釋中為三：初正解，次「複次」下開權，三「複次百界」下以諸教偈結。初依四文為四：先解四趣十如自為十惡相者，文為二：先法、次譬。初法中「不如意處」即是后報，相表于報故云也。次譬中二：謂譬、合。閤中「惡相」下合否色，報不即受故云「遠表」。「泥黎」者此翻不如意，此處咸苦無適意法，故云也。亦云地獄。新譯云捺落迦，翻苦具等(云云)。四惡之業感報不同，今且從重說故云也。「凡夫」下合相師，若不舉相師則不預知有，相師有分與究竟，故舉凡夫用世相法亦有分知，況二乘菩薩唯佛究竟。「如善」下重譬佛。「洞」者鑒幽也。「始終」者只是相報耳。又
{ "translations": [ "現代漢語譯本：驚喜地跳躍著說出這樣的話：『從今天開始，直到我的生命終結，我不再觀察別人的過失，也不敢隨意議論他人。我將前往地獄，我應當證得滅度。』這是為什麼呢？因為眾生的行為是不可思議的。」， "", "《五正廣解》的中文部分分為兩部分：首先是總論，分為兩點：首先廣泛解釋十如是，其次從『若作』開始，廣泛地用三諦來解釋究竟等，以彰顯十如是，又分為兩點：先是寄託解釋等，其次從『今不』開始，正式闡述實理來解釋究竟，又分為兩點：先是解釋，其次從『夫究竟』開始，再次解釋。從殊勝的角度確立名稱，才稱為究竟。之所以說本末究竟皆是空、假、中，就像在夢中修行因地而得到果報，夢中的事情宛然存在，這就是假；尋求夢境卻不可得，這就是空；夢的心性就是中。這三種法不分先後，不互相聚合或離散。其次是分別解釋，分為兩部分：首先是文字複合五種差別為四種，因為菩薩與佛的菩提器相同，所以複合在一起。其次從『初明』開始是解釋，解釋中分為三點：首先是正面解釋，其次從『複次』開始是開顯權巧，第三從『複次百界』開始是用諸教的偈頌來總結。首先依據四種文字分為四點：先解釋四趣的十如是，自身就是十惡相，文字分為兩部分：先是法說，其次是譬喻。首先在法說中，『不如意處』就是后報，相表現在果報上，所以這樣說。其次在譬喻中分為兩點：譬喻和合喻。在合喻中，『惡相』是合喻否色，果報不是立即接受，所以說是『遠表』。『泥黎』翻譯為不如意，這裡充滿痛苦，沒有適意的法，所以這樣說。也稱為地獄。新譯為捺落迦（Naraka），翻譯為苦具等（此處省略）。四惡的業感得的果報不同，現在暫且從最重的來說，所以這樣說。『凡夫』是合喻相師，如果不舉出相師，那麼就不會預知有這種事情，相師有分知和究竟，所以舉出凡夫用世間的相法也有分知，更何況二乘菩薩，只有佛是究竟。『如善』是再次譬喻佛。『洞』是鑑別幽深之處。『始終』只是相和報罷了。" ], "english_translations": [ "English version: He leaped with joy and spoke these words: 'From this day forward, until the end of my life, I will not observe the faults of others, nor dare to speak ill of them. I shall go to hell, and I shall attain Nirvana (extinction of suffering).' Why is this? Because the actions of sentient beings are inconceivable.'", "", "The Chinese section of the 'Wu Zheng Guang Jie' (Extensive Explanation of the Five Corrects) is divided into two parts: first, the general discussion, divided into two points: first, a broad explanation of the Ten Suchnesses (Shi Ru Shi), and second, starting from 'If one makes,' a broad explanation using the Three Truths (San諦) to explain 'Ultimate' (究竟) and so on, in order to reveal the Ten Suchnesses, which is further divided into two points: first, relying on explanations, etc., and second, starting from 'Now not,' directly stating the actual principle to explain 'Ultimate,' which is further divided into two points: first, explanation, and second, starting from 'Now Ultimate,' re-explaining. Establishing the name from the perspective of superiority is called 'Ultimate.' The reason why the beginning and end are ultimately all emptiness, provisionality, and the middle way is like cultivating causes and obtaining results in a dream. The events in the dream are clearly present, which is provisionality; seeking the dream and finding it unattainable is emptiness; the nature of the mind in the dream is the middle way. These three dharmas are not sequential, nor do they combine or disperse. Second, the separate explanation is divided into two parts: first, the text combines five differences into four, because the Bodhi vessel of Bodhisattvas and Buddhas is the same, so they are combined. Second, starting from 'First explaining,' is the explanation, which is divided into three points: first, the direct explanation, second, starting from 'Furthermore,' is the opening of expedient means, and third, starting from 'Furthermore, hundreds of realms,' is the conclusion with verses from various teachings. First, based on the four texts, it is divided into four points: first, explaining the Ten Suchnesses of the Four Destinies (四趣), which are themselves the Ten Evil Aspects, the text is divided into two parts: first, the Dharma explanation, and second, the analogy. First, in the Dharma explanation, 'unpleasant places' are the later retribution, the aspect appears in the retribution, so it is said. Second, in the analogy, it is divided into two points: the analogy and the combined analogy. In the combined analogy, 'evil aspect' is the combined analogy of denying color, the retribution is not received immediately, so it is said to be 'distant expression.' 'Nili' (泥黎) is translated as unpleasant, this place is full of suffering, there is no pleasant Dharma, so it is said. It is also called hell. The new translation is Naraka (捺落迦), translated as instruments of suffering, etc. (omitted here). The karmic retributions of the four evils are different, now we will temporarily speak from the heaviest, so it is said. 'Ordinary people' is the combined analogy of the physiognomist, if the physiognomist is not mentioned, then it will not be known in advance that there is such a thing, the physiognomist has partial knowledge and ultimate knowledge, so mentioning ordinary people using worldly physiognomy also has partial knowledge, let alone the Two Vehicles (二乘) Bodhisattvas, only the Buddha is ultimate. 'Like goodness' is again an analogy for the Buddha. 'Penetrating' is discerning the profound. 'Beginning and end' are just aspect and retribution." ] }
地獄相報，如迦葉等千人出家，先本事火面板皴裂。凈飯王曰：是諸人等雖復出家不足光顯我之太子。乃令千釋種出家入道。此千種釋出城之時，提婆達多、瞿伽離，其馬仆、其冠脫，眾人皆云：是二人者必于佛法無大利益。此亦地獄之前相也。此世間相者尚亦似知未現之相，況極聖乎？如善相師，具如《止觀》孫劉曹等第五記。惡性者，約理則本有之法不可改故。「如木」等者，明以性為因、假于外緣，不同今此明染中之惡，即修惡也。具如《止觀》第五記不思議境初。然十如十界皆有修性，此中但以修為性耳。
于中為二：初正釋，次譬功能。初如文。次文又二：先順譬、次反譬。初又二：先譬，次「大經」下合。于中先引教、次合。「若泥木」下反以不可生為譬以顯可生，亦先譬、次合，閤中但云「不爾」，即略合也。「故言」下結。體中二，謂釋、結。初釋中文出三釋，各有其意。次明力中四：先法，次舉譬引事，三合，后結。初如文。次文先引譬，次引事。云「大經云作舍取木不取縷線」等者，《涅槃》二十三云：「欲造墻壁，則取泥土，不取彩色；欲造畫像，則取彩色，不取草木；作衣取縷，不取泥木；作舍取泥木，不取縷線。」彼敘外人而執定計，今借因緣助成義邊，各有力用能生之性，當知力
【現代漢語翻譯】 現代漢語譯本 地獄的果報，就像迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）等一千人出家，（他們）先前（因為）事火（而導致）面板皴裂。凈飯王（Suddhodana，釋迦牟尼佛的父親）說：『這些人等即使出家，也不足以光顯我的太子。』於是命令一千釋迦族人出家入道。這千名釋迦族人出城的時候，提婆達多（Devadatta，佛陀的堂兄，後背叛佛陀）、瞿伽離（Kokalika，提婆達多的弟子），他們的馬伕、他們的帽子都掉了，眾人都說：『這二人必定對於佛法沒有大的利益。』這也是地獄的前兆啊。這世間的表象尚且好像知道尚未顯現的徵兆，何況是極聖之人呢？就像善於相面的人，詳細情況如《止觀》（摩訶止觀）中孫權、劉備、曹操等人的第五記述。惡的性質，從理上來說，是本來就有的法則，不可改變的緣故。『如木』等，說明以（本）性為因，憑藉外在的因緣，不同於現在這裡所說的染污中的惡，也就是修習而成的惡。詳細情況如《止觀》第五記述不思議境界的開端。然而十如（十如是）十界（十法界）都具有修習和本性，這裡只是以修習作為本性罷了。 其中分為兩部分：首先是正式解釋，其次是比喻其功能。首先如文中所述。其次，文中又分為兩部分：先是順向比喻，然後是『大經』下的結合。首先又分為兩部分：先是比喻，然後是『大經』下的結合。其中先引用教義，然後結合。『若泥木』下，反過來用不可生來比喻，以顯示可生，也是先比喻，然後結合，結合中只說『不爾』，就是省略了結合。『故言』下是結論。體中分為兩部分，即解釋和結論。最初的解釋文中提出了三種解釋，各有其意義。其次，說明力量中分為四個部分：先是法則，其次是舉例比喻引用事例，三是結合，最後是結論。最初如文中所述。其次，文中先引用比喻，然後引用事例。說『大經云作舍取木不取縷線』等，《涅槃經》（大般涅槃經）第二十三卷說：『想要建造墻壁，就取泥土，不取彩色；製作畫像，就取彩色，不取草木；製作衣服，就取絲線，不取泥木；建造房屋，就取泥木，不取絲線。』那裡敘述了外道之人執著于固定的計劃，現在借用因緣幫助成就的意義方面，各自有力用能夠產生（事物）的本性，應當知道（這就是）力量。
【English Translation】 English version The retribution of hell is like the thousand ascetics including Kasyapa (one of the ten major disciples of the Buddha, known for his ascetic practices), who, prior to their renunciation, had chapped and cracked skin due to fire worship. King Suddhodana (father of Shakyamuni Buddha) said, 'Even if these people renounce the world, they are not enough to glorify my prince.' Therefore, he ordered a thousand members of the Shakya clan to renounce the world and enter the path. When these thousand Shakya clan members left the city, Devadatta (Buddha's cousin, who later betrayed the Buddha) and Kokalika (Devadatta's disciple) had their horse grooms and hats fall off. Everyone said, 'These two will certainly not have great benefit in the Buddhadharma.' This is also a sign of hell. The appearances of this world seem to know the signs that have not yet manifested, how much more so for the supremely holy? It is like a skilled physiognomist, as detailed in the fifth record of Sun Quan, Liu Bei, and Cao Cao in Zhi Guan (Mahā Samatha Vipassanā). Evil nature, in terms of principle, is an inherent law that cannot be changed. 'Like wood,' etc., explains that (inherent) nature is the cause, relying on external conditions, unlike the evil in defilement mentioned here, which is evil cultivated through practice. Details are in the beginning of the inconceivable realm in the fifth record of Zhi Guan. However, the Ten Suchnesses (Dasatathata) and the Ten Realms (Ten realms of existence) all have cultivation and inherent nature, but here only cultivation is taken as nature. Among them are two parts: first, the formal explanation, and second, the analogy of its function. First, as stated in the text. Second, the text is further divided into two parts: first, the forward analogy, and then the combination under 'Great Sutra'. First, it is divided into two parts: first, the analogy, and then the combination under 'Great Sutra'. Among them, first quote the teachings, and then combine. Under 'If mud and wood', use the impossibility of production as an analogy to show the possibility of production, also first analogy, and then combine, in the combination only said 'not so', that is, omitted the combination. 'Therefore say' is the conclusion. In the body are two parts, namely explanation and conclusion. The initial explanation in the text puts forward three explanations, each with its own meaning. Secondly, the explanation of power is divided into four parts: first, the law, second, citing examples and analogies to cite events, third, combination, and finally, conclusion. First, as stated in the text. Secondly, the text first cites analogies, and then cites events. Saying 'Great Sutra says to build a house take wood do not take thread', etc., the Nirvana Sutra (Mahāparinirvāṇa Sūtra) Volume 23 says: 'If you want to build a wall, take mud, do not take color; to make a portrait, take color, do not take grass and wood; to make clothes, take thread, do not take mud and wood; to build a house, take mud and wood, do not take thread.' There it describes the heretics clinging to fixed plans, now borrowing the meaning of conditions helping to achieve, each with the nature of power to produce (things), it should be known (this is) power.
者功能為義亦是堪任。「地獄」下以三趣合，仍略修羅，故知一一併以四趣言之。「皆是」下結。次明作中二：法、譬。譬中，譬、合，譬云「為惡行者名為半人」者，《大經》第八云：「譬如世間為惡行者名為半人，為善行者名為滿人。」經文字譬半滿二教，今借譬義不用於法，文且引地獄，故諸惡之言義兼四趣。次明因中二，初正釋，次功能中雲「自種相生習續不斷」者，自分因也。《俱舍》名為同類因，具如《止觀》第八業境中。次緣中三：法、譬、結。法中二：先正釋，次「所謂」下功能。言「如水能潤」等者，習因如種，助因如潤，單有習因未能成報，故加緣潤堪受後果，是故報因名之為緣。三「故用」下結。次明果中二：先略釋，次「如多」下相狀。次明報中亦二：先略釋，次相狀。次明本末，中為三：謂標、釋、結。釋中三，即三觀。初空觀中相本報末始終俱空，此四趣十如本無性故，乃至四中一一具十，此四既空，四中之十安得不空？次「又惡」下明假等中三：正釋、引事、結。初文者，初相后報更互可識，故四中之十相表皆然。次「若先無後」下引事。言「追記」者，「追」退也，卻記往事也，亦云隨記。故書云雖悔可追及也。言「當知」下結。三「中實」下釋中道等此四趣及十界之十無非實相。
【現代漢語翻譯】 現代漢語譯本 這些功能也同樣適用。「地獄」以下將三惡道合在一起，省略了阿修羅道，因此可知每一個惡道都可以用四惡道來概括。「皆是」以下是總結。接下來闡述「作」中的兩種：法和譬喻。譬喻中，有譬喻和總結，譬喻中說「為惡行者名為半人」，《大般涅槃經》（《大經》）第八卷說：『譬如世間為惡行者名為半人，為善行者名為滿人。』經文原本是譬喻半人和滿人兩種教義，現在借用譬喻的意義，但不用於解釋佛法，文中且引用了地獄，所以諸惡之言義兼四趣。接下來闡述「因」中的兩種：先是正面解釋，然後是功能，其中說『自種相生習續不斷』，這是自分因。《俱舍論》中稱為同類因，詳細內容見《止觀》第八卷的業境中。接下來闡述『緣』中的三種：法、譬喻、總結。法中有兩種：先是正面解釋，然後是『所謂』以下的功能。說『如水能潤』等，習因如種子，助因如潤澤，只有習因不能成就果報，所以加上緣的潤澤才能承受後果，因此報因被稱為緣。第三，『故用』以下是總結。接下來闡述『果』中的兩種：先是簡略解釋，然後是『如多』以下的相狀。接下來闡述『報』中的兩種：先是簡略解釋，然後是相狀。接下來闡述『本末』，分為三種：標示、解釋、總結。解釋中分為三種，即空觀、假觀、中道觀。首先，空觀中，相（現象）、本（本質）、報（果報）、末（結果）始終都是空性的，這四惡道和十如（十如是）本來就沒有自性，乃至四惡道中的每一個都具備十如是，這四惡道既然是空性的，那麼四惡道中的十如是又怎麼能不空呢？其次，『又惡』以下闡述假觀等，分為三種：正面解釋、引用事例、總結。最初的文句是，最初的相和最後的報可以相互識別，所以四惡道中的十如是，其相和表象都是如此。其次，『若先無後』以下引用事例。『追記』的意思是，『追』是退回，回憶往事，也可以說是隨記。所以書上說，即使後悔也可以追回。『當知』以下是總結。第三，『中實』以下解釋中道觀，這四惡道以及十界（地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）的十如是，沒有哪個不是實相。
【English Translation】 English version These functions are also applicable. 'Hell' below combines the three evil realms, omitting the Asura realm, so it is known that each evil realm can be summarized by the four evil realms. 'All are' below is the conclusion. Next, explain the two in 'action': Dharma and metaphor. In the metaphor, there are metaphor and conclusion. In the metaphor, it says 'those who do evil deeds are called half-people'. The eighth volume of the Mahāparinirvāṇa Sūtra (Great Sutra) says: 'For example, in the world, those who do evil deeds are called half-people, and those who do good deeds are called full-people.' The sutra text was originally a metaphor for the two teachings of half-people and full-people. Now, the meaning of the metaphor is borrowed, but it is not used to explain the Dharma. The text also quotes hell, so the words of all evils also include the four realms. Next, explain the two in 'cause': first, a positive explanation, and then the function, which says 'the self-seed arises and the habit continues without interruption', which is the self-cause. In the Abhidharmakośa, it is called the homogeneous cause, and the details can be found in the karma realm of the eighth volume of Mohe Zhiguan. Next, explain the three in 'condition': Dharma, metaphor, and conclusion. There are two in Dharma: first, a positive explanation, and then the function below 'so-called'. It says 'like water can moisten', etc. The habitual cause is like a seed, and the assisting cause is like moisture. Only the habitual cause cannot achieve the fruit of retribution, so adding the moisture of the condition can bear the consequences. Therefore, the cause of retribution is called condition. Third, 'therefore use' below is the conclusion. Next, explain the two in 'fruit': first, a brief explanation, and then the appearance below 'like many'. Next, explain the two in 'retribution': first, a brief explanation, and then the appearance. Next, explain the 'root and branch', which is divided into three types: indication, explanation, and conclusion. The explanation is divided into three types, namely the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the middle way. First, in the contemplation of emptiness, the lakṣaṇa (phenomenon), svabhāva (essence), vipāka (retribution), and paryavasāna (result) are all empty from beginning to end. These four evil realms and the ten tathatā (ten suchnesses) originally have no self-nature, and even each of the four evil realms has the ten tathatā. Since these four evil realms are empty, how can the ten tathatā in the four evil realms not be empty? Secondly, 'also evil' below explains the contemplation of provisional existence, etc., which is divided into three types: positive explanation, citation of examples, and conclusion. The initial sentence is that the initial lakṣaṇa and the final vipāka can be mutually identified, so the ten tathatā in the four evil realms, their lakṣaṇa and appearance are all like this. Secondly, 'if there is no beginning, there is no end' below cites examples. The meaning of 'recall' is that 'recall' is to retreat and recall the past, which can also be said to be random recall. Therefore, the book says that even if you regret it, you can still recall it. 'Know' below is the conclusion. Third, 'the middle is real' below explains the contemplation of the middle way. The ten tathatā of these four evil realms and the ten realms (hell realm, hungry ghost realm, animal realm, Asura realm, human realm, heaven realm, Śrāvakā realm, Pratyekabuddha realm, Bodhisattva realm, Buddha realm), none of which is not the true nature.
言「約理」者，中名附理，故云約理。究論此三，無不是理也。
次人天中為二：先與四趣辨異，次正釋。釋中言「自然」者，此言通用何必外計，即任運之異名耳。因必克果之相也。委以四趣意，例之可識。
次明二乘中二：先總明所依，次正釋。釋中二：先正釋，次廣料簡有報無報。初文中雲「體即五分法身」者，無作戒為戒身，無漏凈禪為定身，無漏慧為慧身。二種解脫為解脫身：一者有為解脫，謂無漏智相應；二者無為解脫，謂一切煩惱無餘也。又盡智為解脫身，無生智為解脫知見身。「二乘既不生則無後報」者，《中含》二十七，具如《止觀》第五記。「何故」下辨報有無，又為三：初徴起，次正釋，三「三果」下疑。初文中意者，凡果必克報，何故二乘已受果名而不論報？次「無漏」下釋意者，果名仍通，報名則別，是故凡夫有果則定有報，若二乘之人亦通名果，而不得論報，以彼教中不說二乘有生處故。習因在相似位，習果在見道已后，三果皆以方便勝進而為習因，斷六斷九若復斷盡而為習果。言「無漏損生」等者，且據小乘中不說生處名為損生。然但無漏無于分段，可即令無變易生耶？故且依小教立無報也。三「三果」下釋疑中，先釋疑三果者，前三果人並得無漏，何故猶有七生、一生
【現代漢語翻譯】 現代漢語譯本 所謂『約理』，是指中道之名依附於真理，所以稱為『約理』。深入研究這三者，沒有哪一個不是真理的體現。
其次，在人天善道中分為兩部分：首先是與四惡趣的區別，然後是正式解釋。在解釋中提到的『自然』，是指普遍適用的，何必向外尋求？這只是『任運』（自然而然）的另一種說法。因為有因必有果的規律。關於四惡趣的含義，可以參照理解。
再次，闡明二乘（聲聞乘和緣覺乘）分為兩部分：首先總括說明所依據的，然後是正式解釋。解釋中又分為兩部分：首先是正式解釋，然後是廣泛地分析有報和無報。最初的文中說『體即五分法身』，指的是無作戒為戒身（śīla-kāya），無漏禪定為定身（samādhi-kāya），無漏智慧為慧身（prajñā-kāya）。兩種解脫為解脫身（vimukti-kāya）：一是『有為解脫』，指與無漏智慧相應的解脫；二是『無為解脫』，指一切煩惱完全斷除。另外，盡智（kṣaya-jñāna）為解脫身，無生智（anutpāda-jñāna）為解脫知見身（vimukti-jñānadarśana-kāya）。『二乘既然不生則無後報』，在《中含》（Madhyamāgama）第二十七卷，以及《止觀》（Mohe Zhiguan）第五卷中有詳細記載。『何故』以下辨析果報的有無，又分為三部分：首先是提問，然後是正式解釋，最後是『三果』以下的疑問。最初的文中的意思是，凡是果必有果報，為什麼二乘已經獲得了果位之名，卻不討論果報？其次，『無漏』以下解釋意思是，果位之名仍然通用，但果報之名則不同，所以凡夫有果就一定有報，如果二乘之人也通稱為果，卻不能討論果報，因為他們的教義中沒有說二乘有來生之處。習因（習慣性的因）存在於相似位，習果（習慣性的果）存在於見道（darśana-mārga）之後，三果（斯陀含，Sakṛdāgāmin）都以方便勝進而作為習因，斷六品或九品煩惱，或者完全斷盡煩惱而作為習果。說到『無漏損生』等，暫且根據小乘的說法，因為小乘沒有說有來生之處，所以稱為損生。然而，僅僅是無漏就沒有分段生死，就可以立即沒有變易生死嗎？所以暫且依據小乘教義立為無報。第三，『三果』以下解釋疑問，首先解釋對三果的疑問，前三果的人都獲得了無漏，為什麼還有七生、一生？
【English Translation】 English version The term 'approximating to principle' (言『約理』者) means that the name of the Middle Way (中名) is attached to the truth (附理), hence it is called 'approximating to principle' (約理). Thoroughly investigating these three, none of them is not a manifestation of the truth (理).
Next, within the realms of humans and gods (人天), it is divided into two parts: first, distinguishing it from the four lower realms (四趣); second, providing a formal explanation. In the explanation, the term 'natural' (自然) refers to something universally applicable; why seek it externally? It is simply another way of saying 'spontaneous' (任運). Because there is a law of cause and effect, where a cause inevitably leads to a result. The meaning of the four lower realms can be understood by analogy.
Next, clarifying the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) is divided into two parts: first, a general explanation of what they rely on; second, a formal explanation. The explanation is further divided into two parts: first, the formal explanation; second, a broad analysis of whether there is retribution (報) or not. The initial text states that 'the substance is the fivefold Dharma body' (體即五分法身), referring to the non-active precepts (無作戒) as the precept body (戒身, śīla-kāya), the undefiled meditative concentration (無漏凈禪) as the concentration body (定身, samādhi-kāya), and the undefiled wisdom (無漏慧) as the wisdom body (慧身, prajñā-kāya). The two kinds of liberation (解脫) constitute the liberation body (解脫身, vimukti-kāya): first, 'conditioned liberation' (有為解脫), referring to liberation corresponding to undefiled wisdom; second, 'unconditioned liberation' (無為解脫), referring to the complete eradication of all afflictions. Furthermore, the knowledge of exhaustion (盡智, kṣaya-jñāna) is the liberation body, and the knowledge of non-arising (無生智, anutpāda-jñāna) is the body of knowledge and vision of liberation (解脫知見身, vimukti-jñānadarśana-kāya). 'Since the Two Vehicles do not arise, there is no subsequent retribution' (二乘既不生則無後報), as detailed in the twenty-seventh volume of the Madhyamāgama (《中含》) and the fifth volume of the Mohe Zhiguan (《止觀》). The section 'Why' (何故) below analyzes the existence or non-existence of retribution, and is further divided into three parts: first, the question is raised; second, the formal explanation; and third, the doubt below 'Three Fruits' (三果). The meaning of the initial text is that every fruit (果) inevitably has retribution, so why do we not discuss retribution when the Two Vehicles have already attained the name of fruit? Second, the explanation below 'undefiled' (無漏) means that the name of fruit is still common, but the name of retribution is different. Therefore, ordinary people who have fruit certainly have retribution, but if people of the Two Vehicles are also commonly called fruit, retribution cannot be discussed, because their teachings do not say that the Two Vehicles have a place of rebirth. Habitual causes (習因) exist in the stage of similarity, and habitual results (習果) exist after the path of seeing (見道, darśana-mārga). The Three Fruits (斯陀含, Sakṛdāgāmin) all use skillful means to advance and become habitual causes, cutting off six or nine grades of afflictions, or completely cutting off afflictions, to become habitual results. Speaking of 'undefiled diminishes birth' (無漏損生), it is temporarily based on the teachings of the Small Vehicle (小乘), because the Small Vehicle does not say that there is a place of rebirth, so it is called diminishing birth. However, merely being undefiled and without segmented birth and death, can there immediately be no transformation birth and death? Therefore, it is temporarily established as no retribution according to the Small Vehicle teachings. Third, the explanation of the doubt below 'Three Fruits' (三果), first explains the doubt about the Three Fruits. The people of the first three fruits have all attained undefiled, so why are there still seven births or one birth?
及上界生耶？釋云由殘思力，非無漏力，殘思為漏緣而受生也。次「大乘」下釋大小不同，疑又二：先釋，次引證。初文者，然大乘中說二乘有生者，由有界外無明漏故。「大經」下引證中雲「有為有漏是聲聞僧」者，《大經》第五文。若福慧相對，空假二觀俱屬福德，況復二乘？是故二乘屬福德莊嚴。又望大乘猶是苦集名為有漏，則無漏為因者仍本為名，故名無漏為因生方便土。若生實報則不以小乘無漏為因，余如文說。兩教二乘觀行小異，大體可知，故不別出。至菩薩中方分三別，以斷伏不同故。
次明菩薩佛中以菩薩十如中報義當佛果，前性相等即是佛因故。今初釋菩薩報亦但名菩薩者，以菩薩中得八相佛，復通權實，權非佛界之因、實方招于佛報，是故須分三教菩薩屬菩薩界，圓教菩薩即屬佛界。前標雖以佛與菩薩合為一類，今釋還開。初釋三菩薩中二：先標，次釋。標中雲「細開有三菩薩」者，即三藏等三菩薩也。下文自具，不預列名，故注「云云」。次釋中二：先正釋，次「夫」下辨界外二土伏斷不同。初文自為三，例前通釋及類四趣，相狀可知，故不委悉。初三藏，「約福德論性相」等者，以事六度為相，以人天善為性，以三十二相為體，生滅四弘為力，事六度行為作，余如文。佛同二乘，灰斷
【現代漢語翻譯】 現代漢語譯本 及上界生耶？釋云由殘思力，非無漏力，殘思為漏緣而受生也。次『大乘』下釋大小不同，疑又二：先釋，次引證。初文者，然大乘中說二乘有生者，由有界外無明漏故。『大經』下引證中雲『有為有漏是聲聞僧』者，《大經》第五文。若福慧相對，空假二觀俱屬福德，況復二乘？是故二乘屬福德莊嚴。又望大乘猶是苦集名為有漏，則無漏為因者仍本為名，故名無漏為因生方便土。若生實報則不以小乘無漏為因，余如文說。兩教二乘觀行小異，大體可知，故不別出。至菩薩中方分三別，以斷伏不同故。
次明菩薩佛中以菩薩十如中報義當佛果，前性相等即是佛因故。今初釋菩薩報亦但名菩薩者，以菩薩中得八相佛，復通權實，權非佛界之因、實方招于佛報，是故須分三教菩薩屬菩薩界，圓教菩薩即屬佛界。前標雖以佛與菩薩合為一類，今釋還開。初釋三菩薩中二：先標，次釋。標中雲『細開有三菩薩』者，即三藏等三菩薩也。下文自具，不預列名，故注『云云』。次釋中二：先正釋，次『夫』下辨界外二土伏斷不同。初文自為三，例前通釋及類四趣，相狀可知，故不委悉。初三藏，『約福德論性相』等者，以事六度為相，以人天善為性，以三十二相為體，生滅四弘為力，事六度行為作，余如文。佛同二乘，灰斷 現代漢語譯本 是否會轉生到上界呢？解釋說這是由於殘餘思惑的力量，而不是無漏智的力量。殘餘的思惑是產生煩惱的因緣，因此會導致受生。接下來，在『大乘』之下解釋大小乘的不同，這裡又有兩個疑問：先解釋，然後引用證據。最初的解釋是，大乘經典中說二乘人也會有生死，這是因為他們有界外的無明煩惱。『大經』下引用的證據中說『有為有漏的是聲聞僧』，出自《大經》第五卷。如果從福德和智慧相對而言，空觀和假觀都屬於福德，更何況是二乘呢？因此，二乘屬於福德莊嚴。而且從大乘的角度來看，仍然將苦和集視為有漏，那麼以無漏為因仍然是本來的名稱，所以說以無漏為因可以往生方便土。如果往生實報莊嚴土，則不能以小乘的無漏為因，其餘的解釋如同原文所說。兩教的二乘在觀行上略有不同，但大體上是可以理解的，所以不再單獨列出。到了菩薩的層次，才分為三種，因為斷除和降伏煩惱的程度不同。
接下來闡明菩薩和佛，以菩薩十如是（Dasatathata of Bodhisattva）中的果報之義來對應佛果，之前的自性相等就是成佛的因。現在首先解釋菩薩的果報也只是被稱為菩薩，因為菩薩中可以證得八相成道佛（Eight aspects of attaining Buddhahood），而且這其中既有權巧方便的示現，也有真實的證悟。權巧方便的示現不是佛界的因，真實的證悟才能招感佛的果報，因此需要區分三教菩薩屬於菩薩界，圓教菩薩就屬於佛界。前面雖然將佛和菩薩合為一類，現在解釋時又分開。首先解釋三種菩薩，分為兩部分：先標出，再解釋。標出時說『細分有三種菩薩』，指的就是三藏教（Tripitaka teaching）等的菩薩。下文會詳細說明，這裡不預先列出名稱，所以註釋為『云云』。接下來的解釋分為兩部分：先正式解釋，然後從『夫』開始辨析界外二土在降伏和斷除煩惱上的不同。最初的解釋分為三部分，按照之前的通釋以及四趣（Four destinies）的分類，相狀是可以知道的，所以不詳細說明。首先是三藏教，『從福德方面討論自性和相狀』等，以行持事相上的六度（Six Perfections）為相，以人天善法為自性，以三十二相（Thirty-two marks of a Buddha）為體，以生滅四弘誓願（Four vows）為力用，以行持事相上的六度為行為，其餘的解釋如同原文所說。佛和二乘一樣，灰身泯智。
【English Translation】 English version Will they be reborn in the upper realms? The explanation is that it is due to the power of residual thoughts, not the power of non-outflows. Residual thoughts are the cause of outflows, thus leading to rebirth. Next, under 'Mahayana', the differences between the Great and Small Vehicles are explained, with two doubts: first, explanation, then citation of evidence. The initial text states that in Mahayana, it is said that those of the Two Vehicles also have birth and death because they have ignorance and outflows beyond the realms. The citation under 'Great Sutra' says 'conditioned and outflowing are the Sravaka Sangha', from the fifth chapter of the Great Sutra. If merit and wisdom are compared, both the emptiness and provisional views belong to merit, let alone the Two Vehicles? Therefore, the Two Vehicles belong to the adornment of merit. Furthermore, from the perspective of Mahayana, suffering and accumulation are still considered outflowing, so taking non-outflows as the cause remains the original name. Therefore, it is said that taking non-outflows as the cause leads to birth in the expedient land. If one is born in the Land of Actual Reward, then the non-outflows of the Small Vehicle cannot be taken as the cause. The rest is as the text says. The views and practices of the Two Vehicles in the two teachings are slightly different, but the general outline is understandable, so they are not listed separately. It is only among the Bodhisattvas that three distinctions are made, because the degrees of cutting off and subduing are different.
Next, in clarifying Bodhisattvas and Buddhas, the meaning of retribution in the Ten Suchnesses (Dasatathata) of Bodhisattvas corresponds to the fruit of Buddhahood, and the preceding equality of nature is the cause of Buddhahood. Now, the initial explanation is that the retribution of Bodhisattvas is only called Bodhisattva because one can attain the Eight Aspects of Attaining Buddhahood within the Bodhisattva path, encompassing both provisional and real. Provisional manifestations are not the cause of the Buddha realm, while real attainments invite the retribution of Buddhahood. Therefore, it is necessary to distinguish that Bodhisattvas of the Three Teachings belong to the Bodhisattva realm, while Bodhisattvas of the Perfect Teaching belong to the Buddha realm. Although the initial heading combines Buddhas and Bodhisattvas into one category, the explanation now separates them. The initial explanation of the three Bodhisattvas is divided into two parts: first, the heading, then the explanation. The heading states 'When finely divided, there are three Bodhisattvas', referring to the Bodhisattvas of the Tripitaka Teaching, etc. The text below will provide details, so the names are not listed in advance, hence the note 'etc.'. The subsequent explanation is divided into two parts: first, the formal explanation, then, starting with 'Moreover', the differences in subduing and cutting off in the two lands beyond the realms are distinguished. The initial text is divided into three parts, following the previous general explanation and the classification of the Four Destinies, the characteristics are knowable, so they are not described in detail. First, the Tripitaka Teaching, 'Discussing nature and characteristics from the perspective of merit', etc., takes the practice of the six perfections (Six Perfections) as the characteristic, human and heavenly goodness as the nature, the thirty-two marks (Thirty-two marks of a Buddha) as the substance, the vows of arising and ceasing (Four vows) as the power, and the practice of the six perfections as the action. The rest is as the text says. The Buddha is the same as the Two Vehicles, extinguishing body and mind.
故也。菩薩猶有正使，故報在三界。次通教，以有餘、無餘為相，無漏慧為性，勝應色心為體，無生四弘為力，無生六度為作，無漏習因為因，生滅助道為緣，斷余殘習為果，佛亦無報，雖觀少勝，同皆未得法身故也。是故滅后亦歸灰斷。六地已下斷疑，與前二乘義同。唯不斷習不同支佛，以留此習潤餘生故。既生三界非漏所牽，故不名報。別菩薩，「十法」者，行既次第，從假入空同前二教，但不得無報為異耳。故云此人雖斷通惑自知有生。若從空出假，以恒沙佛法為相，定入生死為性，變易色心為體，無量四弘為力，無量六度為作，真無漏慧為因，助假觀為緣，假觀成為果，變易為報。若入中道，即以三因為相、性、體，無作四弘為力，無作六度為作，因、緣如《止觀》第五文，無上菩提為果，大涅槃為報。
次辨二土不同中雲「夫生變易土三種不同」者，于中二：先標、次釋。釋中自分三類不同，未斷別惑義當入空，準例說者，別教十住應在其中，以此五人無伏別惑義，及以發心所期不同，故自為一類。並別十住及圓七信，乃成七人。而不論者，在下第二義及佛界中明。次伏者，言「伏別惑」者，即是迴向兼於十行十住，十行義當出假，此即塵沙、無明共為別惑，縱斷塵沙，但伏無明，亦只名伏，故別三
【現代漢語翻譯】 現代漢語譯本： 正是這樣。菩薩仍然有『正使』（煩惱的根本），所以果報還在三界之中。其次是通教，以『有餘』（還有煩惱殘餘）和『無餘』（沒有煩惱殘餘）為特徵，以『無漏慧』（沒有煩惱的智慧）為自性，以殊勝的『應色心』（應化之色身和心識）為本體，以『無生四弘誓願』（不生不滅的四種廣大誓願）為力量，以『無生六度』（不生不滅的六種修行方法）為作用，以『無漏習因』（沒有煩惱的習氣種子）為因，以『生滅助道』（生滅變化的輔助修行方法）為緣，以斷除殘餘習氣為果。佛也沒有果報，雖然觀察到少許殊勝之處，但同樣沒有證得法身。因此，滅度后也歸於灰斷。六地以下的菩薩斷除疑惑，與之前的二乘（聲聞和緣覺）的意義相同。只有不斷除習氣這一點不同於支佛（辟支佛），因為他們保留這些習氣來滋潤來世的生命。既然生於三界，並非被煩惱所牽引，所以不稱為果報。別教菩薩的『十法』，修行的次第井然，從假入空與之前的二教相同，只是不得無報這一點不同。所以說，這種人雖然斷除了通惑，但自己知道還有生死。如果從空出假，以恒河沙數般的佛法為特徵，以安於生死為自性，以『變易色心』（變化不定的色身和心識）為本體，以無量的四弘誓願為力量，以無量的六度為作用，以『真無漏慧』（真實的沒有煩惱的智慧）為因，以輔助假觀為緣，以假觀成就為果，以變易為果報。如果入于中道，就以三因為特徵、自性、本體，以『無作四弘』（不造作的四弘誓願）為力量，以『無作六度』（不造作的六度）為作用，因和緣如同《止觀》第五文所說，以無上菩提為果，以大涅槃為果報。 接下來辨別二土的不同，其中說到『生於變易土的三種不同』，這裡面分為兩部分：先標示，然後解釋。解釋中又自分為三類不同。未斷除別惑的意義是應當進入空，按照這個例子來說，別教的十住菩薩應當在其中，因為這五種人沒有降伏別惑的意義，以及發心所期望的不同，所以自成一類。連同別教的十住和圓教的七信，就成了七種人。而不論述的原因，在下面的第二義以及佛界中說明。其次是降伏別惑的人，說到『降伏別惑』，就是指回向以及十行十住的菩薩，十行的意義是應當出假，這裡就是塵沙惑和無明惑共同構成別惑，即使斷除了塵沙惑，但只是降伏了無明惑，也只能稱為降伏，所以別教有三種。
【English Translation】 English version: It is so. Bodhisattvas still have 『fundamental afflictions』 (正使), therefore their retribution remains in the Three Realms. Next is the Common Teaching (通教), characterized by 『with remainder』 (有餘, remaining afflictions) and 『without remainder』 (無餘, no remaining afflictions), with 『undefiled wisdom』 (無漏慧, wisdom without afflictions) as its nature, with the excellent 『responsive form and mind』 (應色心, responsive manifested body and consciousness) as its substance, with the 『unborn Four Great Vows』 (無生四弘, the four vast vows that are not subject to birth and death) as its power, with the 『unborn Six Perfections』 (無生六度, the six practices that are not subject to birth and death) as its function, with 『undefiled habitual cause』 (無漏習因, the seed of undefiled habits) as its cause, with 『conditioned aids to the path』 (生滅助道, conditioned and impermanent auxiliary practices) as its condition, and with the eradication of remaining habitual afflictions as its result. Buddhas also have no retribution; although they observe slight excellences, they have not yet attained the Dharma body. Therefore, after extinction, they also return to ashes and cessation. Bodhisattvas below the Sixth Ground eradicate doubts, which is the same meaning as the previous Two Vehicles (聲聞 and 緣覺). Only the non-eradication of habits differs from Pratyekabuddhas (辟支佛), because they retain these habits to moisten future lives. Since they are born in the Three Realms but are not drawn by afflictions, it is not called retribution. The 『Ten Dharmas』 of the Distinct Teaching (別教) Bodhisattvas, their practice is orderly, entering emptiness from provisionality is the same as the previous Two Teachings, but the difference is that they do not attain no retribution. Therefore, it is said that although this person has eradicated common delusions, they know that they still have birth. If they emerge from emptiness into provisionality, with countless Buddha-dharmas as their characteristic, with settling into birth and death as their nature, with 『transformative form and mind』 (變易色心, transformative and impermanent body and consciousness) as their substance, with immeasurable Four Great Vows as their power, with immeasurable Six Perfections as their function, with 『true undefiled wisdom』 (真無漏慧, true wisdom without afflictions) as their cause, with auxiliary provisional contemplation as their condition, with the accomplishment of provisional contemplation as their result, and with transformation as their retribution. If they enter the Middle Way, then they take the Three Causes as their characteristic, nature, and substance, with 『non-active Four Great Vows』 (無作四弘, non-contrived four great vows) as their power, with 『non-active Six Perfections』 (無作六度, non-contrived six perfections) as their function, the cause and condition are as described in the fifth section of the 止觀, with unsurpassed Bodhi as the result, and with Great Nirvana as the retribution. Next, distinguishing the differences between the Two Lands, it is said that 『there are three differences in being born in the Land of Transformation』 (變易土). Here, there are two parts: first, the indication, then the explanation. Within the explanation, there are three different categories. The meaning of not having eradicated distinct delusions is that they should enter emptiness. According to this example, the Ten Abodes (十住) Bodhisattvas of the Distinct Teaching should be among them, because these five types of people do not have the meaning of subduing distinct delusions, and their aspirations and expectations are different, so they form a separate category. Together with the Ten Abodes of the Distinct Teaching and the Seven Faiths of the Perfect Teaching (圓教), there are seven types of people. The reason for not discussing them is explained in the second meaning below and in the Buddha Realm. Next are those who subdue distinct delusions. When it is said 『subduing distinct delusions』, it refers to the Bodhisattvas of Dedication (迴向) as well as the Ten Practices (十行) and Ten Abodes. The meaning of the Ten Practices is that they should emerge into provisionality. Here, the delusions like dust and sand (塵沙惑) and ignorance (無明惑) together constitute distinct delusions. Even if the delusions like dust and sand are eradicated, but only ignorance is subdued, it can only be called subduing, so there are three types in the Distinct Teaching.
十人同名為伏。據理應攝圓教八信已上，而不論者亦在下圓教中明。三斷別惑者義當入中，故別教菩薩雖有次第三觀，若作十法，從勝為名。多從假中，據理只云初地已上，何用兼論初住位耶？又初住亦應在下文佛界中明，故知不合在此。而今文中通云初地初住，仍有少殊，思之可見。以證道同，故且合論之。應須細簡次第不次第意，約下釋究竟等作之，是故二土通明變易，據於伏斷，以判生處；若斷伏者，重辨二土因緣不同。言「若斷伏者用順道法愛為因」者，從斷說故，初地初住證一分中道法性，以無明未盡，有中道法愛，以之為因。言「云云」者，不斷伏者則有五人不同，若斷伏者則有二土位行不同，細分比說故云「云云」。
次佛界，相性體為三軌者，理性三軌也。由觀理性以至究竟。于中為二：先標、次釋。釋中十法又二：初釋十法，次廣料簡報。初釋十法不同者，初三以對三軌，餘七成就三軌。若據引《凈名》以眾生為菩提相，豈得以聞法種子爲了因耶？不失之名雖通修種，語其本性即取煩惱即菩提也。故知此是本有性德，后七隻是修得三法。若因若果，如是釋者可不異前，故知即指圓教為佛界也。是故前明生方便土，應論圓信故也。力中亦合云發三菩提。弘誓之心具如《止觀》第一卷四弘中簡。
【現代漢語翻譯】 現代漢語譯本 十人同名都叫做伏。按照道理，應該包括圓教八信位以上的人，但是這裡不論及，也是因為已經在下文的圓教中說明了。三斷別惑的人，按照意義應當歸入其中，所以別教菩薩雖然有次第三觀，如果作為十法來討論，就按照最殊勝的名稱來命名。大多是從假入中，按照道理只說初地以上，為什麼還要兼論初住位呢？而且初住也應該在下文的佛界中說明，所以知道不適合在這裡討論。而現在文中籠統地說初地初住，仍然有少許差別，仔細思考就可以明白。因為證道的境界相同，所以姑且合在一起討論。應該仔細區分次第和不次第的含義，參照下文解釋究竟等內容來理解。因此，二土（方便土和實報土）都說明變易生死，是根據伏斷煩惱的情況來判斷所生的處所；如果斷了或者伏住了煩惱，就要重新辨別二土的因緣不同。說『如果斷了或者伏住了煩惱，就用順道法愛作為因』，是從斷煩惱的角度來說的，初地初住證悟了一部分中道法性，因為無明還沒有斷盡，所以有中道法愛，用它作為因。說『云云』，是指不斷伏煩惱的人則有五種不同，如果斷伏煩惱的人則有二土的位行不同，仔細區分比較來說，所以說『云云』。 其次是佛界，相、性、體作為三種軌則，是理性的三種軌則。通過觀察理性而達到究竟。其中分為兩部分：先標示，然後解釋。解釋中的十法又分為兩部分：先解釋十法，然後廣泛地簡別報土。先解釋十法不同的地方，前三種是對應三種軌則，其餘七種是成就三種軌則。如果按照引用《維摩詰經》以眾生為菩提相的說法，怎麼能用聞法種子作爲了因呢？不失之名雖然貫通修種，但說到它的本性，就是指煩惱即菩提。所以知道這是本有的性德，后七種只是修得的三法。無論是因還是果，這樣解釋就可以和前面沒有差異，所以知道這裡是指圓教為佛界。因此，前面說明生方便土，應該討論圓信的緣故。力中也應該說發起三菩提心。弘誓之心具體內容如同《止觀》第一卷四弘誓願中簡述。
【English Translation】 English version Ten people sharing the same name are all called Fu (subduing). Logically, it should include those above the Eight Faiths of the Perfect Teaching (Yuanjiao), but it is not discussed here because it has already been explained in the lower Perfect Teaching. Those who sever the three separate delusions (sanduan biexiao) should, according to the meaning, be included in it. Therefore, although Bodhisattvas of the Separate Teaching (Biejiao) have the sequential three contemplations (cisandi guan), if discussed as the ten dharmas (shifa), they are named according to the most superior one. Mostly it is from false to middle (jia ru zhong), logically only saying above the first ground (chudi), why also discuss the initial dwelling position (chuzhu wei)? Moreover, the initial dwelling should also be explained in the Buddha realm (fojie) below, so it is known that it is not suitable to be discussed here. But now the text generally says the first ground and the initial dwelling, there are still slight differences, which can be understood by careful consideration. Because the realm of enlightenment is the same, they are discussed together for the time being. It is necessary to carefully distinguish the meaning of sequential and non-sequential, referring to the explanation of ultimate etc. below. Therefore, the two lands (expedient land and real reward land) both explain transformation birth (bianyi shengsi), based on the situation of subduing and severing afflictions to determine the place of birth; if afflictions are severed or subdued, then the different causes and conditions of the two lands must be re-examined. Saying 'If afflictions are severed or subdued, then the love of dharma in accordance with the path (shundao fa'ai) is used as the cause,' is from the perspective of severing afflictions. The first ground and the initial dwelling realize a portion of the middle way dharma-nature (zhongdao faxing), because ignorance (wuming) has not been completely exhausted, so there is love of dharma in the middle way, which is used as the cause. Saying 'etc., etc.,' means that those who do not sever or subdue afflictions have five differences, while those who sever and subdue afflictions have different positions and practices in the two lands. It is explained by careful distinction and comparison, so it is said 'etc., etc.' Next is the Buddha realm (fojie), with aspect (xiang), nature (xing), and substance (ti) as the three standards (gui), which are the three standards of rationality. Through observing rationality, one reaches the ultimate. It is divided into two parts: first, the indication; then, the explanation. The ten dharmas (shifa) in the explanation are also divided into two parts: first, the explanation of the ten dharmas; then, a broad selection of reward lands (baotu). The first explanation of the differences in the ten dharmas is that the first three correspond to the three standards, and the remaining seven accomplish the three standards. If according to the quote from the Vimalakirti Sutra that sentient beings are the aspect of Bodhi (pudhi), how can the seeds of hearing the Dharma (wenfa zhongzi) be used as the enabling cause (liaoyin)? Although the name 'non-loss' (bushi zhi ming) pervades the cultivation seeds (xiuzhong), when speaking of its inherent nature, it refers to afflictions being Bodhi (fan'nao ji pudhi). Therefore, it is known that this is the inherent nature virtue (xingde), and the latter seven are only the three dharmas (sanfa) attained through cultivation. Whether it is cause or effect, this explanation can be no different from the previous one, so it is known that this refers to the Perfect Teaching (Yuanjiao) as the Buddha realm. Therefore, the previous explanation of the birth in the expedient land (sheng fangbiantu) should discuss the reason for the perfect faith (yuanxin). In the power (li), it should also be said to arouse the three Bodhi minds (san pudhi xin). The aspiration of the great vow (hongshi zhi xin) is as briefly described in the four great vows (sihong shiyuan) in the first volume of Zhigan.
約無作四諦以誓自要，期心極果。因、緣云是二莊嚴者，據顯說智應亦具三，照本有三，福亦具三，助智嚴本。果文，可見也。次釋本末中，初總舉，次「空諦」下，別釋中。「空」等者，凡聖皆如也。「等者」空等也。《大論》八十云：「菩薩以何力，故能令佛與畜生等耶？答：菩薩以般若之力故，於一切法中修畢竟空故，於一切法無所分別，如畜生法陰界入和合故名為畜生。佛亦如是，善法和合假名為佛。若人憐愍眾生得無量福，若著心於佛起惡因緣得無量罪。故於一切法畢竟空，故不心輕畜生，不著心貴佛。複次諸實相中無相，于無相中不分別是佛是畜生，若分別即是取，是故等觀。複次菩薩有二種法門：一者畢竟空法門，二者分別法門。入空法門則等觀一切無復分別。若入分別法門，二乘尚不及佛，況畜生耶？」故今文中約不分別邊，眾生至佛皆悉如也。如即空也。次俗等中佛記眾生當作佛，此是生與佛等；佛說本生事，此是佛與生等。生與佛等，此是初在於后；佛與生等，此是后在於初，故云相在。中等可知。
次廣料簡報中二：先正釋，次「何者」下以諸所表釋成。初又為二：先標佛地，次釋。釋中先明下地定十，次明佛地不定。初文者于中二，初正明下地有報。遍在諸位，故云「通途」。所言「
【現代漢語翻譯】 現代漢語譯本：以不造作四諦（苦、集、滅、道，佛教的基本教義）來發誓自我約束，期望達到最高的果位。因和緣被稱為兩種莊嚴，如果按照顯宗的說法，智慧也應該具備三種莊嚴，照見事物本有的三種性質，福德也具備三種莊嚴，輔助智慧來莊嚴根本。關於果位的論述，在經文中可以見到。接下來解釋本末，首先總的概括，然後在『空諦』之後，分別解釋。『空』等，是指凡夫和聖人都是一樣的。『等者』，指空性等等。《大智度論》第八十卷說：『菩薩以什麼力量，能夠使佛和畜生平等呢？』回答：『菩薩以般若（智慧）的力量，所以在一切法中修習畢竟空，所以在一切法中沒有分別。比如畜生法，是陰、界、入和合而成的，所以叫做畜生。佛也是這樣，是善法和合假名為佛。如果有人憐憫眾生，就能得到無量的福報；如果以執著的心對待佛，產生惡的因緣，就會得到無量的罪過。所以在一切法中畢竟空，所以不輕視畜生，不以執著的心尊貴佛。』又說，諸法實相中沒有相，在沒有相中不分別哪個是佛哪個是畜生，如果分別就是執取，所以要平等看待。又說，菩薩有兩種法門：一是畢竟空法門，二是分別法門。進入空法門就平等看待一切，沒有分別。如果進入分別法門，二乘（聲聞乘和緣覺乘）尚且不如佛，更何況畜生呢？』所以現在經文中所說的是從不分別的角度來說，眾生到佛都是一樣的。如就是空。接下來在俗等中，佛記述眾生將來會成佛，這是眾生和佛平等；佛說自己過去生的事情，這是佛和眾生平等。眾生和佛平等，這是最初的在最後；佛和眾生平等，這是最後的在最初，所以說相互存在。中等可以理解。 接下來廣泛地簡要分析報身，分為兩部分：先是正式的解釋，然後在『何者』之後，用各種所代表的事物來解釋和完成。最初又分為兩部分：先標明佛地，然後解釋。解釋中先說明下地決定有十種報身，然後說明佛地不一定。最初的經文分為兩部分，先是正式說明下地有報身。普遍存在於各個位次，所以說是『通途』。所說的
【English Translation】 English version: They vow to restrain themselves with the uncreated Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation, the fundamental teachings of Buddhism), aspiring to the ultimate fruition. Cause and condition are said to be the two adornments. According to the explicit teachings, wisdom should also possess three adornments, illuminating the three inherent natures of things. Merit also possesses three adornments, assisting wisdom in adorning the root. The discussion of fruition can be found in the scriptures. Next, in explaining the root and the branch, first, there is a general summary, and then, after 'the Truth of Emptiness,' there are separate explanations. 'Emptiness,' etc., means that ordinary beings and sages are all the same. 'Etc.' refers to emptiness and so on. The Mahaprajnaparamita Shastra, Chapter 80, says: 'By what power can a Bodhisattva make the Buddha and animals equal?' The answer is: 'A Bodhisattva, by the power of prajna (wisdom), cultivates ultimate emptiness in all dharmas (teachings), so there is no distinction in all dharmas. For example, the dharma of animals is the aggregation of skandhas (aggregates), realms, and entrances, so it is called an animal. The Buddha is also like this, the aggregation of good dharmas is falsely named Buddha. If someone has compassion for sentient beings, they will obtain immeasurable blessings; if they cling to the Buddha with an attached mind, creating evil causes, they will obtain immeasurable sins. Therefore, in all dharmas, there is ultimate emptiness, so one does not despise animals, nor does one cling to and esteem the Buddha.' Furthermore, in the true nature of all things, there is no form. In the absence of form, one does not distinguish which is the Buddha and which is the animal. If one distinguishes, it is grasping, so one should view them equally. Furthermore, Bodhisattvas have two kinds of dharma gates: one is the dharma gate of ultimate emptiness, and the other is the dharma gate of distinction. Entering the dharma gate of emptiness, one views everything equally without distinction. If one enters the dharma gate of distinction, even the two vehicles (Shravakayana and Pratyekabuddhayana) are not equal to the Buddha, let alone animals?' Therefore, what is said in the current text is from the perspective of non-discrimination, sentient beings to the Buddha are all the same. Suchness is emptiness. Next, in the commonalities of the mundane, the Buddha predicts that sentient beings will become Buddhas in the future, this is the equality of sentient beings and the Buddha; the Buddha speaks of his past lives, this is the equality of the Buddha and sentient beings. The equality of sentient beings and the Buddha, this is the initial being in the final; the equality of the Buddha and sentient beings, this is the final being in the initial, so it is said that they exist mutually. The middle equality can be understood. Next, there is a broad and concise analysis of the Reward Body, divided into two parts: first, the formal explanation, and then, after 'What,' it is explained and completed with various representative things. The initial part is further divided into two parts: first, the Buddha-ground is marked, and then explained. In the explanation, it is first stated that the lower grounds definitely have ten kinds of Reward Bodies, and then it is stated that the Buddha-ground is not necessarily so. The initial text is divided into two parts, first formally stating that the lower grounds have Reward Bodies. It is universally present in all positions, so it is said to be 'common path'. What is said
分」者，以下後文釋報究竟在佛，故下地為分，以報名通故，故下地定十。此中所引諸文皆通云「報」，唯《大經》文云「無上報」，既其初后皆云「分得」，當知「無上」之言亦是望下。次《攝大乘》下釋下地有報所以，先引論，次「何者」下釋有生滅。初文中言「就佛界亦九亦十」者，通途為語，從初地去皆屬佛界，地地有報，故定具十。故引此經，《大經》、《仁王》、《攝論》並論初住已上文也。故下文從「何者」下釋云「無明分盡」等也。「攝大乘雲因緣生死」等者，如《止觀》第七記。既云生死，只是生滅。次「何者」下釋，中又二：初正釋，次引《大論》證。初正釋中二重者，前約智斷為生滅，次「又殘」下全約惑邊以論生滅。次引《大論》中有喻有合，喻中耘如滅，種如生；合可見。又增道損生亦如生滅，生故感報也。次從「若就」去別約妙覺位「亦九亦十」者，損生義足是故唯九；約現生后，既有現報，亦可為十。如《大纓珞》慧眼菩薩問文殊，具如《止觀》第五記。「三十生盡等大覺」者，有本云「四十生盡」「四十一生盡」等，並誤也。言「三十」者，《仁王經》中一一地中分為三品，即以一品為一生，《仁王經》中不立等覺，故三十生盡即入妙覺。他不見之，便以四十位或四十一位為四十生
等。「又約現生后論九論十」者，有現報故名為有報，無生后故亦言無報。始自初入變易土中，受法性身，既並無復隔生之義，故無生后二種報也。故《涅槃》中〈純陀品〉云：「我今所獻食，愿得無上報」，是則報中無上不過於佛。「何者」下並四複次作所表釋佛報無上，復引《賢聖集》釋五文意，復約五味判《賢聖集》意，故至法華方名無上，稱歎之意良有以也。「賢聖集意」者，亦如《俱舍》云「下無升見上」，例知二乘下智不了上智，非正遍知。約五味中，初約乳云「或入即假或入即中」者，依《中論》偈，泛用即名其實。華嚴二教未即、機緣未合故著。或言部中雖有無上之教，為帶別故部非無上；酪唯析空故無或言；生熟二蘇言即言或例乳可知；唯至法華體方是即，涅槃解即而行不即。「複次」下開權者，至《法華經》復有二種入妙不同，引入及按位入故也。言「又按其性相不論引入」者，如從伏位來入伏位，名為按位。從伏惑位入斷惑位，名為引入。今不論引入，當位即妙，妙體稱本，無隔異故。
三以偈結，中二：先明結意。云「縱橫甚多」者，於一一界各具十法故名為「橫」，按次第起名之為「縱」。雖若縱若橫無非三諦，故知實非縱橫義言縱橫，雖非縱橫，以互動起不可分別，故雖千萬起不
【現代漢語翻譯】 現代漢語譯本：『又約現生后論九論十』是指，因為有現世的報應，所以稱為『有報』，沒有來世的報應，所以也稱為『無報』。從最初進入變易土中，接受法性身開始，既然沒有隔生的意義，所以沒有來世的兩種報應。因此，《涅槃經·純陀品》中說：『我今天所供養的食物，希望得到無上的報應』，那麼報應中最上的也不過是佛。『何者』以下，用四次『複次』來解釋佛的報應是無上的，又引用《賢聖集》來解釋五種文的意義，又用五味來判斷《賢聖集》的意義，所以到了《法華經》才稱為無上，稱讚的意思是有原因的。『賢聖集意』，也像《俱舍論》所說『下面的人不能看到上面』，例如二乘的下智不能瞭解上智，不是正遍知。用五味來說，最初用乳來比喻，說『或者進入就是假，或者進入就是中』，依據《中論》的偈頌，泛泛地使用『即』這個名稱，實際上並非如此。《華嚴經》的二教還沒有『即』，機緣還沒有成熟，所以執著。或者說，某一部經中雖然有無上的教義，因為帶有其他的教義，所以這部經不是無上的；酪只有析空，所以沒有『或者』的說法；生酥和熟酥，用『即』和『或者』的例子，可以從乳來了解；只有到了《法華經》，本體才是『即』，涅槃是理解上『即』，而行動上不『即』。『複次』以下，開顯權巧方便，到了《法華經》又有兩種進入妙境的不同，有引入和按位進入。說『又按照其性相，不論引入』，例如從伏位進入伏位，稱為按位。從伏惑位進入斷惑位，稱為引入。現在不論引入，當位就是妙，妙體稱為本，沒有隔閡差異。 三、用偈頌總結，分為兩部分：先說明總結的意義。說『縱橫甚多』，對於每一個界都具有十法，所以稱為『橫』，按照次第生起，稱為『縱』。雖然無論是縱是橫，都離不開三諦，所以知道實際上並非縱橫的意義，雖然不是縱橫，因為互動生起，不可分別，所以即使千萬種生起，也不
【English Translation】 English version: 'Furthermore, discussing the nine or ten arguments regarding present life and afterlife' means that because there is retribution in the present life, it is called 'with retribution,' and because there is no retribution in the afterlife, it is also called 'without retribution.' Starting from the initial entry into the Land of Transformation, receiving the Dharma-nature body, since there is no meaning of rebirth, there are no two kinds of retribution in the afterlife. Therefore, in the Nirvana Sutra, Chapter on Cunda, it says, 'The food I offer today, I hope to receive the supreme retribution,' then the supreme among retributions is none other than the Buddha. 'What's more' below, using four 'furthermore' to explain that the Buddha's retribution is supreme, and also citing the 'Collection of Sages' to explain the meaning of the five texts, and also using the five flavors to judge the meaning of the 'Collection of Sages,' so it is only in the Lotus Sutra that it is called supreme, and the meaning of praise is well-founded. 'The meaning of the Collection of Sages' is also like what the Abhidharma-kosa says, 'Those below cannot see those above,' for example, the lower wisdom of the two vehicles cannot understand the higher wisdom, and is not Right and Universal Knowledge. Using the five flavors, initially using milk as an analogy, saying 'Either entering is immediately provisional, or entering is immediately the Middle,' according to the verses of the Middle Treatise, the name 'immediately' is used generally, but in reality it is not so. The two teachings of the Avatamsaka Sutra have not yet 'immediately' occurred, and the conditions have not yet matured, so they are attached. Or it is said that although there is a supreme teaching in a certain scripture, because it carries other teachings, this scripture is not supreme; curds only analyze emptiness, so there is no 'either' saying; raw and cooked butter, using the examples of 'immediately' and 'either,' can be understood from milk; only in the Lotus Sutra is the essence 'immediately,' Nirvana is 'immediately' in understanding, but not 'immediately' in action. 'Furthermore' below, revealing skillful means, in the Lotus Sutra there are two different ways of entering the realm of the wonderful, there is introduction and entering according to position. Saying 'And according to its nature and characteristics, regardless of introduction,' for example, entering the position of subjugation from the position of subjugation is called entering according to position. Entering the position of cutting off delusion from the position of subjugating delusion is called introduction. Now, regardless of introduction, the present position is the wonderful, the wonderful essence is called the original, there is no separation or difference. Three, concluding with verses, divided into two parts: first, explaining the meaning of the conclusion. Saying 'vertical and horizontal are very many,' for each realm has ten dharmas, so it is called 'horizontal,' arising according to order is called 'vertical.' Although whether vertical or horizontal, it cannot be separated from the three truths, so it is known that in reality it is not the meaning of vertical and horizontal, although it is not vertical and horizontal, because they arise interactively and cannot be distinguished, so even if ten million arise, they do not
可分別，若以下文諸意結之則令可識。次正結中二：先正結、次總結。初中雲「以經論偈結」者，復有多意：一者法不孤立，立必有由；二者以偈結廣令易攝持；三者知此無上十界遍一切教、收大小乘，為實施權、開權顯實等，意並可見。《中論》偈意本是一實不可思議遍申諸經，故今用結百界千如以成一心稱一切教，故云「攝得前多」。《大經》偈云「通教同稱無常」者，未見常理故，別教次第滅于生滅，先內次外，佛界一切眾生即滅盡定。「又生」下重釋者，別教登地亦得寂滅，故須此釋也。「七佛通戒偈」者，過現諸佛皆用此偈以為略戒，遍攝諸戒故名為通。如《增一》第一「迦葉問阿難：《增一阿含》具三十七品及以諸法，四含亦出乎？阿難言：且四含一偈盡具佛法及聲聞教。所以然者，如諸惡莫作是戒凈，諸善奉行是意凈，自凈其意是除邪，是諸佛教是去愚。當知一期廣教不出此也。」小乘既爾，例大亦然，故用結之。今對十界其理盡也，一切大小咸入其中。
次廣明佛法中為三：初標所照，次「唯佛」下能照，三「是事」下結意指廣。初文者，還指前眾生是佛智所照，故云「境界」。次明能照中二：先總明境智相契，次歷三語以明智相。文但二語者，以自他相對即名自他，故闕不論。初文中二：先
{ "translations": [ "現代漢語譯本：如果以下文中的各種意義相互關聯，那麼就可以被理解。接下來是正式總結，分為兩個部分：首先是正式總結，然後是總結。在第一部分中，'用經論偈總結'，有多種含義：一是佛法不是孤立存在的，它的建立必然有原因；二是用偈頌總結可以更廣泛地讓人容易接受和掌握；三是知道這無上的十法界遍及一切教義，涵蓋大乘和小乘，為實施權巧方便、開啟權巧方便而顯真實等，這些意義都是顯而易見的。《中論》（Madhyamaka-karika）的偈頌本意是不可思議的真如實相遍及所有經典，所以現在用它來總結百界千如，以成就一心，總括一切教義，所以說'涵蓋了前面很多內容'。《大經》（Mahayana sutra）的偈頌說'通教共同稱之為無常'，是因為沒有見到常理的緣故，別教（distinct teaching）依次滅于生滅，先內后外，佛界（Buddha-dhatu）的一切眾生即進入滅盡定（Nirodha-samapatti）。'又生'下面的重複解釋，是因為別教登地菩薩（Bhumi）也能獲得寂滅，所以需要這樣的解釋。'七佛通戒偈'，過去和現在的諸佛都用這個偈頌作為簡略的戒律，因為它普遍涵蓋了所有的戒律，所以被稱為'通'。例如《增一阿含經》（Ekottara Agama）第一品中，迦葉（Kasyapa）問阿難（Ananda）：《增一阿含經》包含了三十七品以及各種佛法，四阿含（Agama）也出自其中嗎？阿難回答說：四阿含用一個偈頌就完全包含了佛法和聲聞教（Sravakayana）。原因是，諸惡莫作是戒律的清凈，諸善奉行是意念的清凈，自己清凈自己的意念是去除邪見，這是諸佛的教誨，是去除愚癡。應當知道一期的廣泛教義都離不開這些。小乘既然如此，那麼大乘也是一樣，所以用它來總結。現在對照十法界，其中的道理就完全包含了，一切大乘和小乘都包含在其中。\n\n接下來廣泛闡明佛法，分為三個部分：首先標明所照的對象，其次'唯佛'下面說明能照的主體，第三'是事'下面總結意義，指出其廣泛性。第一部分，仍然是指前面的眾生是佛智所照的對象，所以說'境界'。接下來闡明能照的主體，分為兩個部分：首先總的說明境界和智慧相互契合，其次歷數三種語言來闡明智慧的相狀。文中只有兩種語言，是因為以自和他相對就稱為自他，所以缺少了論述。第一部分分為兩個部分：首先", "English version: If the various meanings in the following text are interconnected, then they can be understood. Next is the formal conclusion, divided into two parts: first the formal conclusion, then the summary. In the first part, 'summarizing with sutras and verses,' there are multiple meanings: first, the Dharma is not isolated, its establishment must have a reason; second, summarizing with verses makes it easier for people to accept and grasp; third, knowing that this supreme Ten Dharma Realms pervades all teachings, encompassing Mahayana and Hinayana, for implementing expedient means, opening expedient means to reveal the truth, etc., these meanings are all evident. The verse in the Madhyamaka-karika (Treatise on the Middle Way) originally means that the inconceivable true suchness pervades all sutras, so now it is used to summarize the hundred realms and thousand suchnesses to achieve one mind, encompassing all teachings, so it is said 'covers much of what came before.' The verse in the Mahayana sutra says 'the common teaching commonly calls it impermanence,' because the principle of permanence has not been seen, the distinct teaching extinguishes in the cycle of birth and death, first internally then externally, all sentient beings in the Buddha-dhatu (Buddha Realm) immediately enter Nirodha-samapatti (cessation attainment). The repeated explanation below 'again born' is because Bodhisattvas on the Bhumi (grounds) of the distinct teaching can also attain Nirvana, so this explanation is needed. The 'Seven Buddhas' Common Precept Verse,' past and present Buddhas all use this verse as a brief precept, because it universally encompasses all precepts, so it is called 'common.' For example, in the first chapter of the Ekottara Agama (Increasing by One Agama Sutra), Kasyapa (Kassapa) asked Ananda (Ananda): Does the Ekottara Agama, which contains thirty-seven sections and various Dharmas, also come from the four Agamas (Agama)? Ananda replied: The four Agamas completely contain the Buddha-dharma and Sravakayana (Vehicle of Hearers) in one verse. The reason is that refraining from all evil is the purity of precepts, practicing all good is the purity of intention, purifying one's own intention is removing wrong views, this is the teaching of all Buddhas, it is removing ignorance. It should be known that the broad teachings of a lifetime cannot depart from these. Since Hinayana is like this, so is Mahayana, so it is used to summarize. Now, in comparison to the Ten Dharma Realms, the principles within are completely contained, all Mahayana and Hinayana are included within.\n\nNext, the extensive explanation of the Buddha-dharma is divided into three parts: first, indicating the object being illuminated; second, 'only the Buddha' below explains the subject that can illuminate; third, 'this matter' below summarizes the meaning, pointing out its breadth. The first part still refers to the sentient beings mentioned earlier as the object illuminated by the Buddha's wisdom, so it is called 'realm.' Next, explaining the subject that can illuminate, divided into two parts: first, generally explaining the mutual agreement between realm and wisdom; second, enumerating the three languages to explain the characteristics of wisdom. There are only two languages in the text because self and other are called self and other in relation to each other, so the discussion is missing. The first part is divided into two parts: first," "" ] }
法、次譬。當知三法只是不思議廣大法界。次二語中二：先正釋，次從「二法」下結意立妙。初文者，照佛界名自照九界，名他者亦約顯說。何者？佛非無九，九非無佛，攝屬異故，故各得名。次結中雖有本跡之名，此是跡中之本，亦名權實，亦名自他也。以不言「久遠之本」，但云「二法為本」，故但屬跡，化儀不過現身說法，故約此二，以明自他，故知且約果邊明佛法也。至〈方便品〉釋十如中委明。
三明心法者為三：初標，次來意，三正釋。初如文。次文者，言「前所明法」者，只眾生法、佛法不出於心，故先示之。若爾，何須複述？故「但眾生」下正述來意。次「涅槃」下正釋，又二：先明心體，次「上能」下明心所攝。初文者，向言前法豈得異心，今言心性名為上定，故心性之言其言甚略，應了此性具足佛法及眾生法。雖復具足，心性冥妙不一不多，以心性觀則似可見；若以眾生及佛而為觀者則似如不逮；若以心性觀彼界如，界如皆空常具諸法，非空非具而空而具，雙遮雙照非遮非照，亦只是一念心性而已。如斯之定豈不尚耶？言「涅槃云一切眾生具足三定」者，謂上中下。上定者謂佛性，即心法本妙，如《止觀》第五記。次明所攝者，既異前法故須明攝，示心是攝非謂攝他。先攝眾生，但略指而
【現代漢語翻譯】 現代漢語譯本： 法，其次是譬喻。應當知道這三種法只是不可思議的廣大法界。其次，在『二法』這兩句話中分為兩部分：首先是正式解釋，然後從『二法』開始總結意義並確立妙法。在最初的解釋中，照佛界被稱為自照九界，被稱為他照也是根據顯現來說的。為什麼呢？佛並非沒有九界，九界也並非沒有佛界，因為攝屬不同，所以各自得名。其次，在總結中雖然有本跡之名，但這是跡中的本，也稱為權實，也稱為自他。因為沒有說『久遠之本』，只說『二法為本』，所以只屬於跡，化儀不過是現身說法，所以根據這兩種法，來闡明自他，因此可知且根據果邊來闡明佛法。至於《方便品》，將在解釋十如時詳細說明。
三、闡明心法分為三個部分：首先是標示，其次是說明來意，第三是正式解釋。首先如文所示。其次，文中的『前面所闡明的法』，只是眾生法、佛法不出於心，所以先展示這一點。如果這樣，為什麼還要重複敘述呢？所以『但眾生』以下正式敘述來意。其次，『涅槃』以下正式解釋，又分為兩部分：首先闡明心體，其次從『上能』以下闡明心所攝。在最初的解釋中，前面說前法怎麼能與心不同，現在說心性名為上定，所以心性這句話非常簡略，應該瞭解這種心性具足佛法以及眾生法。雖然具足，心性冥妙不一不多，以心性觀之則似乎可見；如果以眾生以及佛而為觀者，則似乎不能達到；如果以心性觀彼界如（一切事物的真實相），界如皆空，常具諸法，非空非具而空而具，雙遮雙照，非遮非照，也只是一念心性而已。像這樣的定，難道不值得推崇嗎？『涅槃經說一切眾生具足三定』，指的是上中下。上定指的是佛性，即心法本妙，如《止觀》第五卷所記載。其次，闡明心所攝，既然與前法不同，所以需要闡明攝，展示心是攝，並非說攝他。首先攝眾生，但略微指明而已
【English Translation】
English version:
Law, followed by analogy. It should be known that these three laws are simply the inconceivable and vast Dharma Realm. Next, in the phrase 'two laws,' there are two parts: first, a formal explanation, and then, starting from 'two laws,' a summary of the meaning and establishment of the wonderful. In the initial explanation, illuminating the Buddha Realm is called self-illumination of the Nine Realms, and being called other-illumination is also based on manifestation. Why? The Buddha is not without the Nine Realms, and the Nine Realms are not without the Buddha Realm, because the affiliations are different, so each gets its name. Next, in the summary, although there are names of original and trace, this is the original within the trace, also called provisional and real, also called self and other. Because it does not say 'original from a distant past,' but only says 'two laws as the origin,' so it only belongs to the trace, the transformative conduct is nothing more than appearing in person to preach the Dharma, so based on these two laws, to clarify self and other, therefore it can be known that it is based on the fruit side to clarify the Buddha Dharma. As for the
Third, clarifying the Mind Dharma is divided into three parts: first, the indication; second, the explanation of the intention; and third, the formal explanation. First, as the text shows. Second, the 'laws explained earlier' in the text, only the Dharma of sentient beings and the Dharma of the Buddha do not go beyond the mind, so first show this point. If so, why repeat it? So 'but sentient beings' below formally narrates the intention. Next, 'Nirvana' below formally explains, again divided into two parts: first, clarifying the essence of the mind; second, from 'above can' below, clarifying what the mind encompasses. In the initial explanation, earlier it was said how can the previous law be different from the mind, now it is said that the nature of the mind is called the supreme Samadhi, so the phrase 'nature of the mind' is very brief, it should be understood that this nature of the mind fully possesses the Buddha Dharma as well as the Dharma of sentient beings. Although fully possessed, the nature of the mind is mysterious, neither one nor many, observing it with the nature of the mind seems visible; if observing it with sentient beings and the Buddha, then it seems unattainable; if observing the Suchness of that realm (the true aspect of all things) with the nature of the mind, the Suchness of the realm is empty, constantly possessing all Dharmas, neither empty nor possessing, both negating and illuminating, neither negating nor illuminating, it is only a single thought of the nature of the mind. Is such a Samadhi not worthy of reverence? 'The Nirvana Sutra says that all sentient beings fully possess the three Samadhis,' referring to the upper, middle, and lower. The upper Samadhi refers to the Buddha-nature, that is, the original wonderfulness of the Mind Dharma, as recorded in the fifth volume of
已。次攝佛法，中二：先引《華嚴》，次釋經意顯佛法界。初引「華嚴」等者，引《華嚴》二句三諦具足。從「法界」去釋，又二：先釋經意，次「又游心」等者下重釋二句，結歸經意，以顯心法妙也。初釋游心者，心之所游體是法界，不得更計能游所游，此法界體是畢竟空，故云「如空」。法本無名假立心佛，故云「即假」。經文雖爾語猶總略，故重釋云。又游心等即百界千法三千世間。次「所謂」去略引示相，假即眾生實即五陰及以國土，即三世間也。千法皆三故有三千。釋游心竟。次重釋如虛空者，具如《止觀》不思議境，以自他四句推三千法，縱橫乃至非縱非橫四句叵得。次重釋諸佛境界者，遍法界故，故云「上等佛法下等眾生法」。次重釋心者，眾生及佛不出於心，故無差別，名心法妙。是故結歸三無差別，方名為妙。思意可見(云云)。
「問」下料簡，雖對心料簡，意實亦應對餘二簡。何者？亦應問言，一一眾生何故各具百界千法？佛果已滿何須復云百界千法？已云心法即餘二故。若不問餘二，心法之二既其不妙，卻令心法亦未為妙，故知義言應兼問二。具如《止觀》不思議境。若理若修若結若譬須來此中，若失此意，至釋十妙，妙反成粗，乃至第七卷末同申此旨。何者？乃至蓮華同譬此旨，乃
【現代漢語翻譯】 現代漢語譯本： 好的。接下來是攝取佛法，分為兩部分：首先引用《華嚴經》，然後解釋經文的意義以彰顯佛法界。首先引用《華嚴經》等，引用《華嚴經》的兩句經文就已具備了三諦。從『法界』開始解釋，又分為兩部分：先解釋經文的意義，然後『又游心』等，下面再次解釋這兩句經文，總結歸於經文的意義，以此來彰顯心法的奧妙。首先解釋游心，心所遊歷的本體就是法界，不能再計較能游的心和所游的境，這個法界的本體畢竟是空，所以說『如空』。法本來沒有名字，只是假立了心和佛，所以說『即假』。經文雖然這樣說，但語言還是總括簡略，所以再次解釋說，又游心等，就是百界千法三千世間。接下來『所謂』開始，簡略地指示現象，假就是眾生，實就是五陰以及國土，就是三世間。千法都具備三諦，所以有三千。解釋游心完畢。接下來再次解釋如虛空，詳細內容如同《止觀》的不思議境，用自他四句來推論三千法，縱橫乃至非縱非橫四句都不可得。接下來再次解釋諸佛境界，因為遍及法界，所以說『上等佛法下等眾生法』。接下來再次解釋心，眾生和佛都不超出心，所以沒有差別，名為心法妙。因此總結歸於三無差別，才稱為妙。其中的意思可以思考領會（以上）。 『問』下面是辨析，雖然是對心進行辨析，但實際上也應該對另外兩個（佛和眾生）進行辨析。為什麼呢？也應該問，每一個眾生為什麼各自具備百界千法？佛果已經圓滿，為什麼還需要說百界千法？已經說了心法，就包含了其餘兩個（佛和眾生），如果不問其餘兩個，心法的奧妙既然不圓滿，反而會使心法也不夠奧妙，所以知道從義理上說，應該兼顧對佛和眾生的提問。詳細內容如同《止觀》的不思議境。無論是理、是修、是結、是譬喻，都需要從這裡出發，如果失去了這個意思，到了解釋十妙時，妙反而會變成粗淺，甚至第七卷末尾也會再次申明這個宗旨。為什麼呢？甚至蓮花也同樣用來比喻這個宗旨，乃
【English Translation】 English version: Okay. Next is the collection of Buddha-dharma, divided into two parts: first, quoting the 『Avatamsaka Sutra』 (Flower Garland Sutra), and then explaining the meaning of the sutra to reveal the Dharma-realm (法界). First, quoting the 『Avatamsaka Sutra』 etc., quoting the two lines of the 『Avatamsaka Sutra』 already possesses the three truths (三諦). Starting from 『Dharma-realm』 to explain, it is again divided into two parts: first, explaining the meaning of the sutra, and then 『again wandering the mind』 etc., below re-explaining the two lines, concluding and returning to the meaning of the sutra, in order to reveal the subtlety of the mind-dharma (心法). First explaining wandering the mind, the substance that the mind wanders in is the Dharma-realm, one should not further calculate the mind that can wander and the realm that is wandered, this substance of the Dharma-realm is ultimately empty, therefore it is said 『like emptiness』 (如空). Dharma originally has no name, it is only provisionally established as mind and Buddha, therefore it is said 『is provisional』 (即假). Although the sutra says so, the language is still general and brief, therefore it is explained again, saying again wandering the mind etc., is the hundred realms, thousand dharmas, three thousand worlds (百界千法三千世間). Next, starting from 『so-called』 (所謂), briefly indicating the phenomena, provisional is sentient beings, real is the five skandhas (五陰) as well as the land, is the three worlds. The thousand dharmas all possess the three truths, therefore there are three thousand. Explanation of wandering the mind is complete. Next, re-explaining like empty space, detailed content is like the inconceivable realm of 『止觀』 (Śamatha-Vipassanā), using the self-other four sentences to deduce the three thousand dharmas, the vertical and horizontal, and even the non-vertical non-horizontal four sentences are all unobtainable. Next, re-explaining the realms of all Buddhas, because it pervades the Dharma-realm, therefore it is said 『upper equal Buddha-dharma, lower equal sentient being-dharma』 (上等佛法下等眾生法). Next, re-explaining the mind, sentient beings and Buddhas do not go beyond the mind, therefore there is no difference, it is called the subtlety of mind-dharma. Therefore, concluding and returning to the three non-differences, it is then called subtle. The meaning within can be contemplated and understood (above). 『Question』 (問) below is analysis, although it is analysis of the mind, in reality it should also be analysis of the other two (Buddha and sentient beings). Why? It should also be asked, why does each sentient being possess a hundred realms and a thousand dharmas? The Buddha-fruit is already complete, why is it still necessary to say a hundred realms and a thousand dharmas? It has already been said that mind-dharma includes the other two (Buddha and sentient beings), if the other two are not asked about, since the subtlety of mind-dharma is not complete, it will instead cause mind-dharma to also not be subtle enough, therefore it is known that in terms of meaning, the questions about Buddha and sentient beings should be included. Detailed content is like the inconceivable realm of 『止觀』 (Śamatha-Vipassanā). Whether it is principle, practice, conclusion, or metaphor, it needs to start from here, if this meaning is lost, when explaining the ten subtleties, the subtlety will instead become crude, and even at the end of the seventh volume, this principle will be reiterated. Why? Even the lotus flower is also used to metaphor this principle, and
至本門久證此旨，體宗用三同顯此旨。
次釋妙者，今一家釋義名通義別蓋是常譚。又更略引小乘名通，以示其相，如《中含》第三，諸比丘嘆舍利子所說妙中之妙，然舍利子但說事中行忍，是巧方便不損他境，名妙中妙。又四十三，佛告諸比丘，莫求欲樂極下賤法為凡夫行；亦莫自苦，苦非聖行，離此二邊則有中道成於眼智，歷一切法，皆悉如是。又四十九，歷一切法皆云不空。又《婆沙》中「問佛何故說四諦為食？答：為滿法身。如村落食但養人身，故禪中善根能養法身。」豈以如是妙中之妙中道不空法身等名能定法體，是故須以名下之義而簡別之。今尚不取別教教道通教含中，況三藏教離斷常中及阿含中離苦樂中等耶？又約部者，尚不取帶二對三兼一之中，況但空偏假而為妙耶？又約本門，尚不取中間今日相待絕待，況復今日兼帶妙耶？下去例然。
正釋中，先例通別二門，次依門解釋。初通門中文自列二妙，次釋。釋中二：先略敘二意，次正釋。初文又二：初正敘，次破古。初文者，既云此經當知妙題兼此二義，故使今釋諸妙以二冠初，故跡門十妙，一一妙中開多科目，無不二釋。言「更無非待非絕」等者，理性實是非待非絕，只向待絕約理論二，不同雙非二邊更有中道之理。恐有人疑，應更別
【現代漢語翻譯】 現代漢語譯本：到達本門之後，長久以來所證悟的宗旨，體、宗、用三者共同彰顯這個宗旨。
接下來解釋『妙』這個字。現在一家（指天臺宗）解釋義理，認為名稱相同而意義有區別，這通常是一種常見的說法。現在再簡略地引用小乘佛教中名稱相同的例子，來顯示它們的區別。例如《中阿含經》第三卷中，眾比丘讚歎舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）所說的妙中之妙，然而舍利子只是講述了在事件中實行忍辱，這是一種巧妙的方便，不損害其他境界，因此被稱為妙中之妙。又如第四十三卷中，佛陀告訴眾比丘，不要追求慾望的快樂，將極端的法作為凡夫的行為；也不要自我折磨，苦行不是聖者的行為，離開這兩種極端，就有了中道，成就眼和智慧，經歷一切法，都像這樣。又如第四十九卷，經歷一切法都說是不空的。又如《婆沙論》（Vibhasa，佛教論書）中問道：『佛陀為什麼說四諦（Four Noble Truths，佛教的基本教義）是食物？』回答說：『爲了滿足法身（Dharmakaya，佛的法性之身）。就像村落的食物只能養活人的身體，禪定中的善根能夠養活法身。』難道可以用這樣的妙中之妙、中道、不空、法身等名稱來確定法的本體嗎？因此必須用名稱之下的意義來區分它們。現在尚且不取別教（Distinct Teaching，華嚴宗的判教）的教道，通教（Common Teaching，三論宗的判教）所包含的中道，更何況三藏教（Tripitaka Teaching，聲聞乘的教法）遠離斷常的中道，以及《阿含經》（Agama，早期佛教經典）中遠離苦樂的中道等等呢？又從部類上來說，尚且不取帶有二對、三兼一的中道，更何況只是空、偏、假而稱為妙呢？又從本門來說，尚且不取中間、今日相待、絕待，更何況今日兼帶妙呢？下面的情況依此類推。
正式解釋『中』，先列出通、別二門，然後依據門來解釋。首先是通門，文中自己列出二妙，然後進行解釋。解釋中分為兩部分：先簡略敘述兩種意思，然後正式解釋。第一部分又分為兩部分：先正式敘述，然後破斥古說。第一部分的內容是，既然說這部經應當知道妙題兼具這兩種意義，所以現在解釋各種妙，都用這兩種意義開頭，因此跡門（Manifestation Gate，天臺宗的教義）的十妙，每一個妙中都展開多個科目，沒有不是用這兩種意義來解釋的。說到『更無非待非絕』等等，理性實際上是非待非絕的，只是從待和絕的角度來討論理論，不同於雙重否定兩種極端，而有另外的中道之理。恐怕有人懷疑，應該另外...
【English Translation】 English version: Having reached this school, the principle that has been proven for a long time, the essence, purpose, and function all manifest this principle together.
Next, explaining the word 'Wonderful'. Now, one school (referring to the Tiantai school) explains the meaning, believing that the names are the same but the meanings are different, which is usually a common saying. Now, let's briefly cite examples of the same name in Hinayana Buddhism to show their differences. For example, in the third volume of the Madhyama Agama Sutra (Middle Length Discourses), the monks praised Sariputra (one of the Buddha's ten great disciples, known for his wisdom) for the most wonderful of the wonderful he spoke of. However, Sariputra only talked about practicing patience in events, which is a skillful means that does not harm other realms, so it is called the most wonderful of the wonderful. Also, in the forty-third volume, the Buddha told the monks not to seek the pleasure of desire, taking extreme Dharma as the behavior of ordinary people; nor should they torture themselves, asceticism is not the behavior of saints, leaving these two extremes, there is the Middle Way, achieving eye and wisdom, experiencing all Dharmas, all are like this. Also, in the forty-ninth volume, experiencing all Dharmas are said to be not empty. Also, in the Vibhasa (Buddhist treatise), it is asked: 'Why did the Buddha say that the Four Noble Truths (the basic teachings of Buddhism) are food?' The answer is: 'To satisfy the Dharmakaya (the Dharma body of the Buddha). Just like the food in the village can only nourish the human body, the good roots in meditation can nourish the Dharmakaya.' Can the names such as the most wonderful of the wonderful, the Middle Way, non-emptiness, and Dharmakaya be used to determine the essence of the Dharma? Therefore, it is necessary to distinguish them by the meaning under the name. Now, we do not even take the teaching path of the Distinct Teaching (Huayan School's classification of teachings), the Middle Way contained in the Common Teaching (Sanlun School's classification of teachings), let alone the Middle Way of the Tripitaka Teaching (teachings of the Sravaka vehicle) that is far from permanence and annihilation, and the Middle Way in the Agama Sutras (early Buddhist scriptures) that is far from suffering and pleasure, etc.? Also, in terms of categories, we do not even take the Middle Way that carries two opposites, three combining one, let alone just emptiness, partiality, and provisionality being called wonderful? Also, from this school's perspective, we do not even take the intermediate, today's relative, absolute, let alone today's combined wonderful? The following situations are similar.
Formally explaining 'Middle', first list the two gates of common and distinct, and then explain according to the gates. First is the common gate, the text itself lists two wonderfuls, and then explains. The explanation is divided into two parts: first briefly describe the two meanings, and then formally explain. The first part is divided into two parts: first formally describe, and then refute the ancient sayings. The content of the first part is that since it is said that this sutra should know that the wonderful title has both of these meanings, so now explaining various wonderfuls, both use these two meanings at the beginning, so the ten wonderfuls of the Manifestation Gate (Tiantai School's doctrine), each wonderful unfolds multiple subjects, none of which are not explained with these two meanings. Speaking of 'there is no non-relative and non-absolute', etc., rationality is actually non-relative and non-absolute, but only discusses the theory from the perspective of relative and absolute, which is different from double negation of the two extremes, and there is another principle of the Middle Way. Fearing that someone may doubt, it should be another...
有雙非待絕之理？故便釋云「文理俱無」，此待絕理，已破無明、已顯中道，故知雙非無復所顯，故云破何惑等。次破古中牒前破意，以前教中有粗有妙，故知光宅破昔意謬如前。
次正釋中自二：先待、次絕。初待中二：先釋、次問答料簡。初文又三：初總敘來意，次正釋，三「妙義」下結意。初文意者，今家即以三教為滿，故對三藏為半簡之。「亦是常無常」等者，大小可爾，常等仍含，以通教遠，能通常理故，故且對藏以為無常；余例可知。次正釋中即以鹿苑對后三味中三教為滿，下文以涅槃在法華前者，以同味故前後無殊。又欲以今經顯獨妙，故在後明之。「凈名滿中雲說法」等者，具如《凈名疏》、《止觀》第一記略釋。次「般若云于閻浮提見第二法輪轉」者，《大品》十二「諸天子云：我于閻浮提見第二法輪轉，是中無量百千諸天子得無生忍。」乃至方等法華亦望鹿苑以為初轉。次明今經，如文。所以重敘前諸經者，明今經相待不應對三教文，亦且同諸教所待故，亦指鹿苑而為所待。結中意者，一往以所待之粗，對圓為能待之妙，諸味不殊，與法華何別？故須更有料簡釋疑。于中有兩重問答，先約法，次約譬。初約法中，先問者，如上釋，不應法華獨稱為妙。答中二：初總責，次別答。初總責云「
今亦不克教定時」者，但云從通教去且名為滿，亦不克定通別圓中俱取三教，生蘇已去的取一時，那忽難云齊方等來滿理無殊？又更與之，故云「縱令爾者別有所以」。從「何者」下別答，中三：先釋，次引證，三判粗妙。初釋中二：先約機，次約教。初約機中又三：先總立利鈍二機，次歷味分別，三「此妙」下判同異。初言「利根」者，即圓別也。二乘之人及通菩薩即此以論方便，別教雖帶地前方便處處得入，是故此等更須生熟二蘇調之，故此二味複名「方便」。云「方等帶生蘇論妙以待粗」者，二乘鈍根于方等中得生蘇益，帶此益故以論圓妙；熟蘇比說。今經既無方便，故判文中今經與諸經雖同名滿，帶不帶異故復不同。次約教者，既並云「門」故知是教，可見。次引論證中雙證機教，為說即教、弟子是機。不生不滅帶不帶等已如前簡，故注「云云」。「中論偈云云」者，不能列名，直釋其義證利鈍根意，初句為鈍，餘三為利，亦且一往，故「云云」耳。三判中還以論偈意判初句對析故云「不即」；此析拙故，故名為「粗」。「若能即空」去釋下三句。初且通舉，言此即空能通中道為中方便。次從「通中方便」去釋通別菩薩，雖能通中以帶粗故，故總名粗。通教中根帶于即空、下根帶假，別教亦然，是故皆粗。言
【現代漢語翻譯】 現代漢語譯本 對於『今亦不克教定時』，只是說從通教的角度來說，可以暫且稱為『滿』，但也不能確定通教、別教、圓教中都取三教的教義。已經過去的生蘇階段，只取一時之益，怎麼能說齊等方等經的道理沒有差別呢？所以又進一步解釋，說『縱令爾者別有所以』（即使你這樣認為，也有其他原因）。從『何者』（什麼原因）開始分別回答，分為三個部分：首先是解釋，其次是引用論證，最後是判斷粗妙。首先解釋部分分為兩點：先從根機上說，再從教義上說。先從根機上說，又分為三點：先總的設立利根和鈍根兩種根機，然後歷數各種味道分別對應，第三點從『此妙』開始判斷相同和不同。前面說的『利根』，就是指圓教和別教。二乘（聲聞乘和緣覺乘）之人以及通教菩薩，就用這個來討論方便法門。別教雖然帶有地前方便，但處處都可以進入，所以這些人還需要用生蘇和熟蘇來調和，因此這兩種味道又被稱為『方便』。說『方等帶生蘇論妙以待粗』，是因為二乘鈍根在方等經中得到生蘇的利益，帶著這種利益來討論圓教的妙義；熟蘇可以類比說明。現在這部經既然沒有方便法門，所以在判文中說，這部經和諸經雖然都名為『滿』，但因為帶不帶方便法門的不同，所以還是不同。其次從教義上說，既然都說是『門』，就知道是教義，這是顯而易見的。其次是引用論證，同時論證根機和教義，所說是教義，弟子是根機。不生不滅、帶不帶方便法門等，前面已經簡要說明，所以註釋說『云云』（省略）。『中論偈云云』，不能一一列出名字，直接解釋其中的含義來論證利根和鈍根的意思。第一句是為鈍根說的，其餘三句是為利根說的，這也只是一種說法，所以說『云云』。第三部分是判斷，還是用《中論》偈頌的含義來判斷。第一句是針對析法說的，所以說『不即』；這種析法比較笨拙，所以稱為『粗』。『若能即空』開始解釋下面三句。首先是總的舉例說明，說這種即空能通向中道，是中道的方便法門。其次從『通中方便』開始解釋通教和別教菩薩，雖然能通向中道，但因為帶有粗糙的成分，所以總的來說還是粗糙的。通教的中根帶有即空，下根帶有假，別教也是這樣，所以都屬於粗糙的。
【English Translation】 English version Regarding 『今亦不克教定時』 (now also cannot teach at a fixed time), it only says that from the perspective of the 通教 (Tong Teaching, the shared teaching), it can be temporarily called 『滿』 (full), but it cannot be determined that the 通 (Tong), 別 (Bie, distinct), and 圓 (Yuan, perfect) teachings all take the three teachings. The 生蘇 (fresh cream) stage that has passed only takes the benefit of one time, how can it be said that the principles of the 齊 (Qi, equal) and 方等 (Fangdeng, square and equal) sutras are no different? Therefore, it is further explained, saying 『縱令爾者別有所以』 (even if you think so, there are other reasons). Starting from 『何者』 (what reasons), answer separately, divided into three parts: first is explanation, second is citing evidence, and third is judging coarseness and subtlety. The first explanation part is divided into two points: first from the perspective of faculties, and then from the perspective of teachings. First, from the perspective of faculties, it is further divided into three points: first, generally establish two kinds of faculties, 利根 (sharp faculties) and 鈍根 (dull faculties), then enumerate the various flavors corresponding to each, and the third point starts from 『此妙』 (this subtlety) to judge the similarities and differences. The 『利根』 (sharp faculties) mentioned earlier refers to the 圓 (Yuan, perfect) and 別 (Bie, distinct) teachings. The 二乘 (two vehicles, Śrāvakayāna and Pratyekabuddhayāna) people and the 通教 (Tong Teaching) Bodhisattvas use this to discuss expedient means. Although the 別教 (Bie Teaching) has expedient means before the ground, it can enter everywhere, so these people also need to be reconciled with 生蘇 (fresh cream) and 熟蘇 (ripe cream), so these two flavors are also called 『方便』 (expedient means). Saying 『方等帶生蘇論妙以待粗』 (Fangdeng carries fresh cream to discuss subtlety to await coarseness) is because the dull faculties of the two vehicles get the benefit of fresh cream in the Fangdeng Sutra, and discuss the subtlety of the perfect teaching with this benefit; ripe cream can be explained by analogy. Since this sutra does not have expedient means, it is said in the judgment that although this sutra and the sutras are all named 『滿』 (full), they are still different because of the difference in carrying or not carrying expedient means. Secondly, from the perspective of teachings, since they are all called 『門』 (gate), it is known that it is teaching, which is obvious. The second is to cite evidence, simultaneously arguing faculties and teachings, what is said is teaching, and disciples are faculties. Non-birth and non-death, carrying or not carrying expedient means, etc., have been briefly explained earlier, so the note says 『云云』 (etc.). 『中論偈云云』 (Madhyamaka-kārikā verse etc.), cannot list the names one by one, directly explain the meaning to argue the meaning of sharp and dull faculties. The first sentence is for dull faculties, and the remaining three sentences are for sharp faculties, which is also just one way of saying it, so it says 『云云』. The third part is judgment, still using the meaning of the Madhyamaka-kārikā verse to judge. The first sentence is aimed at the analysis method, so it says 『不即』 (not identical); this analysis method is clumsy, so it is called 『粗』 (coarse). 『若能即空』 (if one can immediately empty) begins to explain the following three sentences. First, generally illustrate, saying that this immediate emptiness can lead to the middle way, which is the expedient means of the middle way. Secondly, starting from 『通中方便』 (through the middle expedient), explain the 通教 (Tong Teaching) and 別教 (Bie Teaching) Bodhisattvas, although they can lead to the middle way, but because they carry coarse elements, they are generally coarse. The middle faculties of the 通教 (Tong Teaching) carry immediate emptiness, and the lower faculties carry 仮 (provisional), and the 別教 (Bie Teaching) is also the same, so they are all coarse.
「直通」者，空即假中，是故名妙。此亦是判未得名開，開無復粗，空假皆妙。
次問者，「問乳至醍醐同稱為滿」者，約五味為問也。由前釋云方等般若及以今經俱通滿理，是則除三藏外俱名為滿，其義既混此云何通？答意者，滿名雖同不無差別，故作四航之譬，以解五味之譬。四航之中三官一私，雖同名官不無差別。教門亦爾，通雖名滿，所通處近如至中洲，別圓通遠如至彼岸。若簡教道，別到彼岸其路紆迴，圓教官航方名直往。雖同名官，所通既近及教道別，何妨同滿而滿不同。
釋絕待中為七：先通明四絕，次明二妙妙上三法，三將四絕約五味判，四開權，五會諸絕成妙，六將本跡等妙妙上三法，七判橫豎。初文約教顯圓。
問：
若明絕待只應但一，何故開四？以四相形，與待何別？
答：
若相待中展轉明妙，前粗猶存。今論絕待，絕前諸粗無可形待。又所以漸明四種絕者，為知圓絕極妙無過，前三被絕圓外無法，細消文意，各有深致。
言「隨情」等者，三藏生滅，生滅是事，事附物情，故云「隨情」。通教即空，空即附理，故云「隨理」。三假之義今不暇釋，意但且論，展轉相望，以明諸絕顯于圓教，無復能絕。若委釋三假，具如《止觀》第五記。故此
【現代漢語翻譯】 『直通』是指空、假、中三諦圓融，因此稱為『妙』。這也表示判教尚未達到開顯的階段，一旦開顯，就沒有粗糙可言，空、假都成為妙諦。
接下來提問：『乳到醍醐都稱為滿』，這是從五味的角度來提問。因為前面解釋說方等時、般若時以及現在的《法華經》都通達圓滿之理，那麼除了三藏教之外都可稱為圓滿，其意義既然混淆，如何解釋？回答的意思是，『滿』這個名稱雖然相同，但並非沒有差別，所以用四種航運的比喻，來解釋五味的譬喻。四種航運之中，三種是官辦的，一種是私辦的，雖然都稱為『官』，但並非沒有差別。教門也是如此，通教雖然名為『滿』，但所通達之處較近，如到達中洲；別教和圓教通達之處較遠，如到達彼岸。如果簡要地說明教道，別教到達彼岸的道路迂迴曲折，圓教的官辦航運才可稱為直往。雖然都稱為『官』，但所通達之處有近有遠，教道也有差別，為何妨礙它們都稱為『滿』，而『滿』的程度卻不同呢？
解釋絕待中，分為七個部分：首先總明四絕，其次說明二妙（妙境、妙智）之上的三法（佛法、僧法、佛性法），第三將四絕用五味來判別，第四是開權顯實，第五是會合諸絕而成妙，第六是將本跡等妙之上的三法，第七是判別橫豎。最初的文段是從教相上來彰顯圓教。
提問：
如果說明絕待，只應該有一種，為何要開出四種？用四相來比較，與相待有什麼區別？
回答：
如果在相待之中輾轉說明妙義，之前的粗糙仍然存在。現在討論絕待，是斷絕之前的各種粗糙，無可比較對待。又之所以逐漸說明四種絕，是爲了知道圓教的絕待是極其微妙，沒有超過它的。前三種被斷絕，圓教之外沒有其他法。仔細地分析文意，各有深刻的含義。
說到『隨情』等，三藏教是生滅法，生滅是事相，事相依附於眾生的情執，所以說『隨情』。通教是即空之理，空依附於真理，所以說『隨理』。三假之義現在沒有時間解釋，只是簡單地論述，輾轉相望，用來說明各種絕待，彰顯圓教，沒有能夠超越它的。如果詳細解釋三假，具體內容在《止觀》第五卷的記述中。因此這裡...
【English Translation】 『Direct Thoroughfare』 refers to the perfect fusion of emptiness, provisional existence, and the Middle Way, hence the name 『Wonderful』. This also indicates that the judgment has not yet reached the stage of revelation. Once revealed, there is no more coarseness to speak of; emptiness and provisional existence both become wonderful.
Next, the question: 『Milk to ghee are all called full』 is a question from the perspective of the five flavors. Because the previous explanation stated that the Vaipulya period, the Prajna period, and the present Sutra all penetrate the principle of completeness, then everything except the Tripitaka teaching can be called complete. Since the meaning is confused, how can this be explained? The answer means that although the name 『full』 is the same, there is no lack of difference. Therefore, the analogy of the four types of navigation is used to explain the metaphor of the five flavors. Among the four types of navigation, three are government-run and one is privately run. Although they are all called 『government』, there is no lack of difference. The teachings are also like this. Although the provisional teaching is called 『full』, what is penetrated is closer, like reaching the middle continent; the distinct and perfect teachings penetrate further, like reaching the other shore. If we briefly explain the teaching path, the path of the distinct teaching to reach the other shore is circuitous, while the government-run navigation of the perfect teaching can be called a direct route. Although they are all called 『government』, what is penetrated is near and far, and the teachings are different. Why does it hinder them from all being called 『full』, but the degree of 『fullness』 is different?
Explaining the Absolute Middle is divided into seven parts: first, generally clarifying the four absolutes; second, explaining the three dharmas (Buddha Dharma, Sangha Dharma, Buddha-nature Dharma) above the two wonders (wonderful realm, wonderful wisdom); third, using the five flavors to judge the four absolutes; fourth, opening the provisional and revealing the real; fifth, combining all the absolutes to become wonderful; sixth, taking the three dharmas above the fundamental and trace wonders; seventh, judging the horizontal and vertical. The initial passage reveals the perfect teaching from the perspective of teaching characteristics.
Question:
If explaining the Absolute, there should only be one. Why open up four? Comparing with the four characteristics, what is the difference from dependence?
Answer:
If the wonderful meaning is explained through mutual dependence, the previous coarseness still exists. Now discussing the Absolute is to cut off all the previous coarseness, with nothing to compare and treat. Moreover, the reason for gradually explaining the four types of absolutes is to know that the Absolute of the perfect teaching is extremely subtle, with nothing exceeding it. The first three are cut off, and there is no other dharma outside the perfect teaching. Carefully analyzing the meaning of the text, each has profound implications.
Speaking of 『according to sentiment』 etc., the Tripitaka teaching is the law of arising and ceasing, arising and ceasing are phenomena, and phenomena are attached to the sentiments of sentient beings, so it is said 『according to sentiment』. The provisional teaching is the principle of emptiness, and emptiness is attached to the truth, so it is said 『according to principle』. There is no time to explain the meaning of the three provisionals now, just a simple discussion, looking at each other in turn, to explain the various absolutes, highlighting the perfect teaching, with nothing able to surpass it. If explaining the three provisionals in detail, the specific content is in the fifth volume of the Records of the Mohe Zhiguan (Great Calming and Contemplation). Therefore, here...
中圓絕，廣引文證、譬類釋出圓絕相狀。于中初正釋四教不同。前三如文。四圓教中為二：初正釋，次以空有二門判前所釋。初文為三：初依圓教出絕待體，次「今法」下出今文意，三「降此」下斥偽。初又三：初引正教出體，次「大經」下引經，三「妙亦」下以今意會經。初文又二：初正出體，次明絕相。初文者既云「圓教若起說無分別」，教所譚絕，絕前諸教，故云「亡泯」。次「豈更」下明絕待相狀，明法界體一無復形待。「待誰為粗」等者，明無能待，能即是妙，法外無法，待誰粗妙？「無所可待」等者，明無所絕，所即是粗，法外無法故無所絕。次引《大經》中三：謂法、譬、合。三會今經意，中二：先會，次「若謂」下破情計。若謂有能絕，此計大於所絕。何者？若於所絕起計，猶有能絕之大，于能起計，計大於所，故云「大有所有」。能翻成所，故不名絕。次「今」下正出今文絕妙之相，又二：先出，次引證。證中二：先證非見聞等，次證不可說示。初文二：先引、次釋。次文二：先引、次釋。釋中二：先總、次別。總中但云「亦是絕嘆之文」，即指經中絕嘆文也。別中又二：先釋，次引文三證。初文者，不可以相待示、不可以絕待示，待絕俱絕，故名滅待滅絕。次「又云」下引文三中初引今經，空為
【現代漢語翻譯】 現代漢語譯本： 中圓絕，廣泛引用文獻證據、比喻來解釋圓絕的相狀。其中首先正式解釋四教的不同。前三教如原文所述。四圓教分為兩部分：首先是正式解釋，其次用空有二門來判斷前面所解釋的內容。最初的文字分為三部分：首先依據圓教闡述絕待的本體，其次從『今法』開始闡述本文的意義，最後從『降此』開始駁斥虛偽。最初的部分又分為三部分：首先引用正教闡述本體，其次從『大經』開始引用經典，最後從『妙亦』開始用現在的意義來理解經典。最初的文字又分為兩部分：首先正式闡述本體，其次闡明絕相。最初的文字是說既然說『圓教如果開始說就沒有分別』，教義所談論的是絕，超越之前的各種教義，所以說『亡泯』。其次從『豈更』開始闡明絕待的相狀，闡明法界的本體是唯一的，沒有相對的形式。『待誰為粗』等，是說沒有能相對的東西，能就是妙，法外沒有法，相對誰的粗妙呢？『無所可待』等，是說沒有可以斷絕的東西，所就是粗，法外沒有法，所以沒有可以斷絕的東西。其次引用《大經》中的三點：法、譬、合。用三點來理解現在的經文意義，分為兩部分：首先是理解，其次從『若謂』開始駁斥情識的計較。如果認為有能斷絕的東西，這種計較比所斷絕的東西還要大。為什麼呢？如果對於所斷絕的東西產生計較，還有能斷絕的大的存在，對於能斷絕的東西產生計較，計較比所斷絕的東西還要大，所以說『大有所有』。能會翻轉成所，所以不叫絕。其次從『今』開始正式闡述本文絕妙的相狀，又分為兩部分：首先是闡述，其次是引用證據。證據分為兩部分：首先證明不是見聞等，其次證明不可以言說指示。最初的文字分為兩部分：首先是引用，其次是解釋。其次的文字分為兩部分：首先是總括，其次是分別。總括中只說『也是絕嘆的文字』，就是指經文中的絕嘆文。分別中又分為兩部分：首先是解釋，其次是引用文獻三處來證明。最初的文字是說，不可以用相對來指示，不可以用絕待來指示，相對和絕待都斷絕了，所以叫做滅待滅絕。其次從『又云』開始引用文獻三處，首先引用現在的經文，以空為...
【English Translation】 English version: The Middle Round is absolute, extensively citing textual evidence and metaphors to explain the characteristics of round and absolute. Among these, the initial part formally explains the differences between the Four Teachings (Si Jiao). The first three are as described in the original text. The Fourth Round Teaching (Si Yuan Jiao) is divided into two parts: first, a formal explanation; second, using the two gates of emptiness and existence to judge what has been explained previously. The initial text is divided into three parts: first, based on the Round Teaching, it elucidates the absolute entity; second, starting from 'Now the Dharma (Jin Fa),' it elucidates the meaning of the current text; and third, starting from 'Descending this (Jiang Ci),' it refutes falsehoods. The initial part is further divided into three parts: first, citing the Correct Teaching (Zheng Jiao) to elucidate the entity; second, starting from 'The Great Sutra (Da Jing),' citing the sutra; and third, starting from 'Subtle also (Miao Yi),' reconciling the sutra with the current meaning. The initial text is further divided into two parts: first, formally elucidating the entity; second, clarifying the absolute characteristics. The initial text states that since it is said, 'If the Round Teaching begins to speak, there is no distinction,' what the teaching discusses is absolute, surpassing the previous teachings, therefore it is said 'annihilation (Wang Min).' Second, starting from 'How could it be (Qi Geng),' it clarifies the characteristics of the absolute, explaining that the entity of the Dharma Realm (Fa Jie) is unique and without relative forms. 'Waiting for whom to be coarse (Dai Shui Wei Cu),' etc., means that there is nothing to be relative to; 'ability' is 'subtlety,' there is no Dharma outside the Dharma, so relative to whose coarseness and subtlety? 'Nothing to wait for (Wu Suo Ke Dai),' etc., means that there is nothing to be cut off; 'that which is cut off' is 'coarse,' there is no Dharma outside the Dharma, so there is nothing to be cut off. Second, citing three points from 'The Great Sutra (Da Jing)': Dharma, metaphor, and combination. Use these three points to understand the meaning of the current sutra text, divided into two parts: first, understanding; second, starting from 'If it is said (Ruo Wei),' refuting the calculations of emotions and consciousness. If it is thought that there is something that can be cut off, this calculation is greater than what is cut off. Why? If calculations arise regarding what is to be cut off, there is still the existence of the great 'ability' to cut off; if calculations arise regarding the 'ability' to cut off, the calculation is greater than what is cut off, therefore it is said 'greatly possessing what is possessed (Da You Suo You).' 'Ability' will be reversed into 'what is possessed,' so it is not called 'absolute (Jue).' Second, starting from 'Now (Jin),' formally elucidating the absolute and wonderful characteristics of the current text, again divided into two parts: first, elucidation; second, citing evidence. The evidence is divided into two parts: first, proving that it is not seeing, hearing, etc.; second, proving that it cannot be spoken or indicated. The initial text is divided into two parts: first, citation; second, explanation. The second text is divided into two parts: first, summary; second, distinction. The summary only says 'is also the text of absolute exclamation (Ye Shi Jue Tan Zhi Wen),' which refers to the text of absolute exclamation in the sutra. The distinction is again divided into two parts: first, explanation; second, citing three places in the literature to prove it. The initial text says that it cannot be indicated by relativity, it cannot be indicated by absoluteness, relativity and absoluteness are both cut off, so it is called extinguishing waiting and extinguishing absoluteness (Mie Dai Mie Jue). Second, starting from 'Also saying (You Yun),' citing three places in the literature, first citing the current sutra, taking emptiness as...
能絕，此空亦空，能所俱絕。次引《中論》者，借成今文待不名絕。「若法為待成」者，待粗而得妙。「是法還成待」者，是妙還成待。今妙不因粗，故云「無因待」。既無所待粗，亦無能待妙，妙即所成法。既能所俱亡，故云「亦無所成法」。此引《中論》以絕破待，待謂緣生，故唯絕無待，故且引絕以證今經，持絕俱妙同在《法華》，亦非碩異，由待知妙，妙體是絕，絕亦無寄，妙體無二，《華首》文意，亦同此也。故引《華首》成《中論》意。次從「降此已」下斥偽顯正。若未見理徒謂為絕，若論文意非必見理，但應六即以判絕理，是則六即名為六絕。于中又二：先明斥偽，次「若能」下舉正顯偽，各有法、譬。初文法中又二：先直明偽，次「乃是」下出偽相，偽即不絕。又二：先出偽相，次「何者」下釋偽所以，由心慮故。次舉譬，偽故不絕。次「若能」下復初顯正，「如黠」下舉譬顯正。初言「寰中」，如《止觀》第六記。名字如塊，真理如人，無明癡犬逐名言塊，種智師子得理亡名，故知言語從覺觀生，息覺觀則名言絕，言思絕則待絕亡。「妙悟」下明二門。門能入絕，門從教入故。「如快馬」下譬入門之人，此中多意不復委釋，尋意可見。
次二妙妙上三法者，欲明三妙在於《法華》方得稱妙，
故須二妙以妙三法，故諸味中雖有圓融、全無二妙，三被妙已故三即妙，故上文云「此妙即法，此法即妙，故得三法皆具於十，成三十妙」，良由於此。
問：
向釋妙云待絕俱絕方名為絕，今何以言待絕二耶？
答：
前明絕待，故須俱絕；今述經意，故須雙明。經意雖雙，理無異趣，以此俱絕，對前稱待，所待未會，會方名絕，是故此部得二妙名。
三將四絕約五味者，應更判云乳味二絕，一粗一妙，乃至熟蘇二粗一妙，今經唯妙，但是文略。
四開權者，開諸味中粗耳。
五從「問」下會絕成妙中，先問、次答。答中又三：先會，次從「又」下判能所，三從「如跡」下約本跡以釋能所之意。教與本跡及以觀心展轉相絕。何者？不由跡中圓融之說，故不能知本地長遠之本。若本遠教興故使跡絕，本雖絕跡豈即說遠能知心性？若語心性跡本俱絕，故云本跡雖殊、不思議一，一彼殊故，故知徒引遠近未了觀心，遠近自彼於我何為？如貧數寶此之謂也。
第六「今將」下意者，跡中意者，九界眾生皆開顯故。本中意者，雖開權竟，事須顯本，權跡望本跡猶名粗。觀心意者，若不觀心，安知己他因果心妙？
第七意者，四各有絕，故名為「橫」，今三從圓迭至觀
心，故名為「豎」。◎
法華玄義釋簽卷第四 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第五
天臺沙門湛然述
◎次別釋，中二：先結數示妙，次正釋妙。初文中三粗一妙者，且以但粗對獨妙說，余之三味粗妙相帶，故略未論，下文具列。于中二：先結數，次「若破」下示妙。初文中雲「本跡」等者，本跡各十具列在文。若觀心十，並皆附在諸文之末，或存或沒不別開章。既其觀心寄在諸文之下，今但約跡本兩門各具十妙，義各攝於心佛眾生。今初跡門十妙者，為二：先列、次釋。釋中為五者，第一中雲廣解五章，一一廣起五心者，故今釋名跡十妙中望前七番以成五心，唯少開合，及觀心等並散在諸文故也。故今標章起念引證起信生起起定，況諸妙下處處皆然，並觀心起進開合起慧，五心足也。故更列五番，意在於此。
初標章者，非獨直標十名而已，兼標章內一一諸科，如境具標六，智列二十等，觀文可知。釋者事，須略述諸科文相大體，攬下觀今，粗亦可見，乃至一一妙中皆先列竟、末後說意，如境妙云「境是所師」，智云「導行」等，尋之可知。標感應中，水譬感，月譬應，不升不降感應道交。神通中，報得在天，修得如仙，作意在藏，體
【現代漢語翻譯】 心，因此被稱作『豎』。（◎）
《法華玄義釋簽》卷第四 大正藏第33冊 No. 1717 《法華玄義釋簽》
《法華玄義釋簽》卷第五
天臺沙門湛然 述
◎接下來分別解釋，分為兩部分：首先總結數量並揭示妙義，然後正式解釋妙義。在第一部分中，關於三粗一妙，暫且以但粗對獨妙來說明，其餘的三昧粗妙相互包含，所以略而不論，下文會詳細列出。其中分為兩部分：首先總結數量，然後從『若破』開始揭示妙義。在第一部分中，提到『本跡』等，本跡各有十妙，都詳細列在經文中。如果觀察心十妙，則全部附在各段經文的末尾，或者存在或者省略，沒有單獨開闢章節。既然觀心寄託在各段經文之下，現在只就跡門和本門兩方面各自具備的十妙進行說明，其意義各自涵蓋了心、佛、眾生。現在先說跡門十妙，分為兩部分：先列出，然後解釋。解釋中分為五個方面，第一方面中說廣泛解釋五章，一一廣泛生起五心，所以現在解釋跡門十妙的名稱，是希望以前面的七番來成就五心，只是缺少開合，以及觀心等散落在各段經文中。所以現在標明章節，生起念，引證，生起信，生起，生起定，更何況各妙之下處處都是這樣，並且通過觀心生起進、開合，生起慧，五心就完備了。所以再次列出五番，用意就在於此。
最初標明章節，不僅僅是直接標明十個名稱而已，還包括標明章節內每一個小節，例如境妙具體標明六個方面，智妙列出二十個方面等等，檢視經文就可以知道。解釋方面，需要簡要敘述各個小節的經文內容和總體框架，掌握下面的內容來觀察現在的內容，大致也可以明白，乃至每一個妙中都先列出，最後說明意義，例如境妙說『境是所師』，智妙說『導行』等等，尋找就可以知道。標明感應中，水比喻感，月比喻應，不上升也不下降，感應道交。神通中，報得在天界，修得像仙人，作意在藏識，體性。
【English Translation】 The mind, therefore, is called 'vertical'. (◎)
Shuqian of the Profound Meaning of the Lotus Sutra, Volume 4 Taisho Tripitaka Volume 33 No. 1717 Shuqian of the Profound Meaning of the Lotus Sutra
Shuqian of the Profound Meaning of the Lotus Sutra, Volume 5
Commented by Chanran, a Shramana of Tiantai
◎ Next, we will explain them separately, in two parts: first, summarize the numbers and reveal the wonderful meaning; second, formally explain the wonderful meaning. In the first part, regarding the three coarse and one wonderful, we will temporarily explain it with the 'only coarse' contrasting with the 'unique wonderful'. The remaining Samadhis contain both coarse and wonderful aspects, so they are omitted for now and will be listed in detail later. This part is divided into two sections: first, summarize the numbers; second, starting from 'If breaking', reveal the wonderful meaning. In the first section, when mentioning 'root and trace' (本跡), each of the root and trace has ten wonderful aspects, which are listed in detail in the text. If observing the ten aspects of the mind (觀心十), they are all attached to the end of each passage, either existing or omitted, without opening a separate chapter. Since the observation of the mind is entrusted to the passages below, we will now only explain the ten wonderful aspects of each of the trace gate (跡門) and the root gate (本門), and their meanings each encompass the mind, Buddha, and sentient beings. Now, let's first talk about the ten wonderful aspects of the trace gate, which are divided into two parts: first, list them; then, explain them. The explanation is divided into five aspects. The first aspect says to widely explain the five chapters and generate the five minds extensively one by one. Therefore, the current explanation of the names of the ten wonderful aspects of the trace gate hopes to achieve the five minds with the previous seven categories, only lacking the opening and closing, and the observation of the mind is scattered in various passages. Therefore, we now mark the chapters, generate mindfulness, cite evidence, generate faith, generate arising, generate concentration. Moreover, it is like this everywhere under each wonderful aspect, and by observing the mind, generate advancement, opening and closing, and generate wisdom. The five minds are complete. Therefore, listing the five categories again is intended for this purpose.
The initial marking of the chapters is not just directly marking the ten names, but also includes marking each subsection within the chapter, such as the realm (境) specifically marking six aspects, the wisdom (智) listing twenty aspects, and so on. You can know by checking the text. Regarding the explanation, it is necessary to briefly describe the content of the scriptures and the overall framework of each subsection. Grasp the following content to observe the current content, and you can roughly understand it. Even in each wonderful aspect, they are first listed and then the meaning is explained, such as the wonderful realm saying 'the realm is what is taught' (境是所師), the wonderful wisdom saying 'guide the practice' (導行), and so on. You can find it by searching. In marking the response, water is a metaphor for feeling (感), the moon is a metaphor for response (應), neither rising nor falling, the way of feeling and response intersects. In supernatural powers (神通), the reward is obtained in the heavens, the cultivation is obtained like immortals, the intention is in the Alaya consciousness (藏), the essence.
法在通，無記在別，圓初地初住。遠近者，大通名遠，爾後名近。
二引證中：先指處，次正引證。境中言「智慧門」者，慧家之門即理為門意也。三法中且指乘體以為真性。感中我即是應思眾生，眾生即感也。佛眼六道等，思之可見。神通中六瑞且舉入定。
三生起中二：初正生起，次「前五」下結成。自行化他各有始終，故知心佛眾生皆有此意也。次正釋中，十文不同。初釋境者，先列章，次列數，次數意，次生起，后廣解。生起中，初正生起，次「始從」下結示，「始從無明」即十二因初也。「實際」即一諦也。初正生起中，云「初十如是此經所說」者，此是今經實相之境，又是一部三妙之文。次因緣境，雖舉三世生滅因緣，已下三種以三世為本。次四諦者，示其因果令修道滅，非佛出世焉知此名？苦集是俗，道滅是真，余文可見。
次正釋因緣中，自為四章。初列四章。次釋。釋中先雙舉界內界外各二種以定根性，次釋。釋中三：先重立界內利鈍二根，次引論，三釋。釋中二：先簡，次釋。簡中言「自在天」者，一切外道皆悉尊於三仙二天，如《止觀》第十記。「世性」者，計二十五諦，如《止觀》第十記。「微塵」者，計于眾塵和合而成，以外人不知業力緣，故也。「此正」下正釋，釋
【現代漢語翻譯】 現代漢語譯本：法在通達之處，無記則在於區別。圓教的初地和初住菩薩。遠和近的區別在於，大通（佛）名為遠，此後的（佛）名為近。
在二、引證中：首先指明出處，其次正式引用。在境中說『智慧門』，是指智慧之門，也就是以理為門的意思。在三法中，且以乘體作為真性。在感應中，『我』就是應思念的眾生，眾生就是感應。佛眼觀察六道等，思考就可以明白。在神通中，六種瑞相且舉入定為例。
在三、生起中分為二：首先是正式的生起，其次是『前五』以下總結完成。自行化他各有始終，所以知道心、佛、眾生都具有此意。其次是正式的解釋，分為十個方面。首先解釋境，先列出章節，其次列出數量，其次是意義，其次是生起，最後是廣泛解釋。在生起中，首先是正式的生起，其次是『始從』以下總結指示，『始從無明』就是十二因緣的開始。『實際』就是一諦。首先是正式的生起，其中說『初十如是此經所說』，這是今經實相之境，又是一部三妙之文。其次是因緣境，雖然舉出三世生滅因緣，以下三種以三世為根本。其次是四諦，顯示其因果，使人修道滅苦，如果不是佛出世，怎麼會知道這些名稱？苦集是俗諦，道滅是真諦，其餘的文字可以自己理解。
其次是正式解釋因緣，分為四個章節。首先列出四個章節。其次是解釋。在解釋中，首先雙舉界內界外各兩種，以確定根性，其次是解釋。解釋中分為三：首先是重新確立界內利根和鈍根兩種，其次是引用論典，第三是解釋。解釋中分為二：首先是簡略，其次是解釋。在簡略中說『自在天』，一切外道都尊崇三仙二天，如《止觀》第十所記載。『世性』，是計二十五諦，如《止觀》第十所記載。『微塵』，是認為眾多微塵和合而成，因為外道不知道業力因緣。『此正』以下正式解釋，解釋。
【English Translation】 English version: Dharma is in that which is universally accessible, while non-definitive (avyākrta) is in that which is distinct. The initial Bhumi (stage) and initial Abode (level) of the Perfect Teaching. The difference between far and near is that Mahābhijñā (Great Understanding Buddha) is called far, and those after that are called near.
In the second, Citations: First, indicate the source, then formally cite. In the realm of objects, saying 'Gate of Wisdom' refers to the gate of wisdom, which means taking principle as the gate. In the Three Dharmas, take the substance of the vehicle as true nature. In response, 'I' is the sentient beings to be contemplated, and sentient beings are the response. The Buddha-eye observing the six realms, etc., can be understood through contemplation. In supernatural powers, the six auspicious signs are exemplified by entering Samadhi.
In the third, Arising: Divided into two: First, the formal arising, and second, the conclusion below 'the first five'. Self-cultivation and transforming others each have a beginning and an end, so it is known that mind, Buddha, and sentient beings all have this meaning. Next is the formal explanation, divided into ten aspects. First, explaining the realm of objects, first list the chapters, then list the numbers, then the meaning, then the arising, and finally a broad explanation. In the arising, first is the formal arising, and second is the summary indication below 'starting from', 'starting from ignorance' is the beginning of the twelve links of dependent origination. 'Actuality' is the One Truth. First is the formal arising, in which it says 'the first ten are as described in this sutra', this is the realm of true suchness in this sutra, and also a text of the three mysteries of a complete teaching. Next is the realm of conditions, although the conditions of arising and ceasing in the three times are mentioned, the following three kinds are based on the three times. Next are the Four Noble Truths, showing their cause and effect, causing people to cultivate the path and extinguish suffering. If the Buddha did not appear in the world, how would one know these names? Suffering and accumulation are the mundane truth, the path and cessation are the ultimate truth, and the remaining text can be understood by oneself.
Next is the formal explanation of conditions, divided into four chapters. First, list the four chapters. Second, explain. In the explanation, first, both the two kinds within and outside the realm are mentioned to determine the nature of the roots, and second, explain. The explanation is divided into three: First, re-establish the two kinds of sharp and dull roots within the realm, second, cite the treatises, and third, explain. The explanation is divided into two: First, simplify, and second, explain. In the simplification, it says 'Maheśvara (自在天)', all externalists revere the three immortals and two devas, as recorded in the tenth volume of Mohe Zhiguan. 'World-nature (世性)', is counting the twenty-five Tattvas, as recorded in the tenth volume of Mohe Zhiguan. 'Microcosm (微塵)', is the belief that numerous microcosms combine to form, because externalists do not know the conditions of karmic force. 'This correct (此正)' below formally explains, explains.
中為二：先正釋，次料簡。初正釋中四：初略立，次引證，三過患，四釋名。初文者，以知無明造，故不同外計。次引證中三：先引，次釋，三結。初文中「非自在」者，諸邪計中且舉初計。次「無明」下釋。「當知」下結。三「人天」下明過患，又二：先出過，次引《纓珞》文證。言「經又稱」等者，生已復生，生生不已，故云「十二牽連」等也。「此十二」下釋名，新新秪是念念續起。次料簡中雲「纓珞中無明緣行生十二，則一百二十支」者，準彼經第四釋十二因緣云，從無明緣行便生十二支，乃至有緣生老死便生十二，既以未來二支合說，則始從無明來至老死有十一番，此十一番但十個中間，一一皆生一十二支，故十中間有百二十。若依今文乃成一百三十二支，以開生死為二番故。雖開合不同，大意不別，今雖開生死，結數依經，是故但云「一百二十」。「初是癡」等者，既十二支無明為本，一一復具一十二支，當知支支皆具無明乃至老死。「緣起緣生」者，先問也。從「此同是」去答。《婆沙．雜楗度》中問云，緣起緣生有何差別？彼文答云：或有說者，無有差別。何者？如《伽羅那經》說云，夫緣起法，一切皆是有為法故。云何緣生？一切緣生亦是有為法故。今文略云「同是有為法故」。「亦有差別」去，
【現代漢語翻譯】 現代漢語譯本 分為兩部分：首先是正式解釋，其次是材料簡擇。在最初的正式解釋中，有四個部分：首先是簡略地確立，其次是引用證據，第三是過患，第四是解釋名稱。在最初的部分中，因為知道無明造作，所以不同於外道的計較。接下來是引用證據，分為三個部分：首先是引用，其次是解釋，第三是總結。在最初的部分中，『非自在』指的是在各種邪見中先舉出最初的計較。接下來，在『無明』之後進行解釋。在『當知』之後進行總結。第三，在『人天』之後闡明過患，又分為兩個部分：首先是指出過失，其次是引用《纓珞經》的文句作為證據。說到『經又稱』等等，指的是生了又生，生生不已，所以說『十二牽連』等等。在『此十二』之後解釋名稱，新的只是唸唸相續生起。接下來，在材料簡擇中說『《纓珞經》中無明緣行生十二，則一百二十支』，按照那部經第四卷解釋十二因緣說，從無明緣行便生出十二支，乃至有緣生老死便生出十二支，既然把未來二支合起來說，那麼從無明來至老死有十一個階段，這十一個階段的每一個都生出十二支，所以十個中間階段有一百二十支。如果按照現在的文句，就成為一百三十二支，因為把生死分為兩個階段的緣故。雖然開合不同，但大意沒有區別，現在雖然分開生死，但總結的數目依據經文，所以只說『一百二十』。『初是癡』等等，既然十二支以無明為根本，每一個又都具備十二支，應當知道每一支都具備無明乃至老死。『緣起緣生』，這是首先提出的問題。從『此同是』開始是回答。《婆沙·雜楗度》中問道，緣起和緣生有什麼差別？那裡的回答是：或者有人說，沒有差別。為什麼呢？如《伽羅那經》所說，緣起法，一切都是有為法。什麼是緣生呢？一切緣生也是有為法。現在的文句簡略地說『同是有為法故』。『亦有差別』開始， English version Divided into two parts: first, a formal explanation; second, a selection of materials. In the initial formal explanation, there are four parts: first, a brief establishment; second, citation of evidence; third, faults; and fourth, explanation of names. In the initial part, because it is known that ignorance (avidyā) creates, it differs from the calculations of external paths. Next is the citation of evidence, divided into three parts: first, citation; second, explanation; and third, conclusion. In the initial part, 'not self-existent' refers to citing the initial calculation among various wrong views. Next, after 'ignorance (avidyā)', an explanation is given. After 'it should be known', a conclusion is made. Third, after 'gods and humans', the faults are clarified, again divided into two parts: first, pointing out the faults; second, citing the text of the Yingluo Sutra as evidence. When it says 'the sutra also calls', etc., it refers to being born and being born again, endlessly being born, hence the term 'twelve links', etc. After 'these twelve', the names are explained, the new is simply the continuous arising of thoughts. Next, in the selection of materials, it says 'In the Yingluo Sutra, ignorance (avidyā) conditions activity (saṃskāra), giving rise to twelve, then one hundred and twenty branches', according to the fourth volume of that sutra explaining the twelve links of dependent origination, from ignorance (avidyā) conditioning activity (saṃskāra), twelve branches arise, and even having (bhava) conditions old age and death (jarā-maraṇa), giving rise to twelve, since the two future branches are combined, then from ignorance (avidyā) to old age and death (jarā-maraṇa) there are eleven stages, each of these eleven stages gives rise to twelve branches, so the ten intermediate stages have one hundred and twenty branches. If according to the current text, it would become one hundred and thirty-two branches, because birth and death are divided into two stages. Although the opening and closing are different, the general meaning is not different, now although birth and death are separated, the number of conclusions is based on the sutra, so it only says 'one hundred and twenty'. 'The first is delusion (moha)', etc., since the twelve branches have ignorance (avidyā) as their root, and each also possesses twelve branches, it should be known that each branch possesses ignorance (avidyā) and even old age and death (jarā-maraṇa). 'Dependent arising (pratītyasamutpāda) and dependent origination (pratītyajāta)', this is the question first raised. From 'these are the same' begins the answer. In the Vibhasa, Miscellaneous Aggregates, it is asked, what is the difference between dependent arising (pratītyasamutpāda) and dependent origination (pratītyajāta)? The answer there is: or some say, there is no difference. Why? As the Galanā Sutra says, the law of dependent arising (pratītyasamutpāda), all are conditioned dharmas. What is dependent origination (pratītyajāta)? All dependent origination (pratītyajāta) are also conditioned dharmas. The current text briefly says 'both are conditioned dharmas'. 'There is also a difference' begins,
【English Translation】 English version Divided into two parts: first, a formal explanation; second, a selection of materials. In the initial formal explanation, there are four parts: first, a brief establishment; second, citation of evidence; third, faults; and fourth, explanation of names. In the initial part, because it is known that ignorance (avidyā) creates, it differs from the calculations of external paths. Next is the citation of evidence, divided into three parts: first, citation; second, explanation; and third, conclusion. In the initial part, 'not self-existent' refers to citing the initial calculation among various wrong views. Next, after 'ignorance (avidyā)', an explanation is given. After 'it should be known', a conclusion is made. Third, after 'gods and humans', the faults are clarified, again divided into two parts: first, pointing out the faults; second, citing the text of the Yingluo Sutra as evidence. When it says 'the sutra also calls', etc., it refers to being born and being born again, endlessly being born, hence the term 'twelve links', etc. After 'these twelve', the names are explained, the new is simply the continuous arising of thoughts. Next, in the selection of materials, it says 'In the Yingluo Sutra, ignorance (avidyā) conditions activity (saṃskāra), giving rise to twelve, then one hundred and twenty branches', according to the fourth volume of that sutra explaining the twelve links of dependent origination, from ignorance (avidyā) conditioning activity (saṃskāra), twelve branches arise, and even having (bhava) conditions old age and death (jarā-maraṇa), giving rise to twelve, since the two future branches are combined, then from ignorance (avidyā) to old age and death (jarā-maraṇa) there are eleven stages, each of these eleven stages gives rise to twelve branches, so the ten intermediate stages have one hundred and twenty branches. If according to the current text, it would become one hundred and thirty-two branches, because birth and death are divided into two stages. Although the opening and closing are different, the general meaning is not different, now although birth and death are separated, the number of conclusions is based on the sutra, so it only says 'one hundred and twenty'. 'The first is delusion (moha)', etc., since the twelve branches have ignorance (avidyā) as their root, and each also possesses twelve branches, it should be known that each branch possesses ignorance (avidyā) and even old age and death (jarā-maraṇa). 'Dependent arising (pratītyasamutpāda) and dependent origination (pratītyajāta)', this is the question first raised. From 'these are the same' begins the answer. In the Vibhasa, Miscellaneous Aggregates, it is asked, what is the difference between dependent arising (pratītyasamutpāda) and dependent origination (pratītyajāta)? The answer there is: or some say, there is no difference. Why? As the Galanā Sutra says, the law of dependent arising (pratītyasamutpāda), all are conditioned dharmas. What is dependent origination (pratītyajāta)? All dependent origination (pratītyajāta) are also conditioned dharmas. The current text briefly says 'both are conditioned dharmas'. 'There is also a difference' begins,
彼論云「然亦有差別」。故有說者云因是緣起、果是緣生，如因果義，事所事、相所相、成所成、續所續、生所生、取所取亦如是，事如因、所事如果，乃至取亦如是(論中初但云因果，次開對二因二果)。復有說者，過去是緣起，現在是緣生(不云未來)。復有說者，現在是緣起，未來是緣生(不云過去)。今文略無此二解。復有說者，無明是緣起，正是今文第二解。復有說者，無明是緣起，老死是緣生，十支是緣起緣生(今文無此解)。又尊者富那奢說應作四句(具如今文)。四句中初句以未來果支為緣起等者，謂因能起果、非果生因。以過去為緣生等者，因能生果、非果起因，故阿羅漢果不復起因。第三句者謂除前二句相已，取過現果及余凡夫現在五支等，此是論文諸師異解，不須和會。次引《法身經》說與論文同，因是緣起即無明也，從因所生即是行也。和合謂結業成就，從和合生謂識等是，愛取至老死亦復如是。言「中道」者，離斷常耳。論文又云「複次起所起」等，如前。次推三世中雲「三世皆有十二」者，推因知果等如今所說，三世俱名因果而支數多少不同者，具如《俱舍》云「略果及略因，由中可比二」，如《止觀》第三記。現在既望過未成十二，當知過未亦自相望各有過未，故各十二；今且從現故
【現代漢語翻譯】 現代漢語譯本 他們辯論說：『然而，這其中也有差別。』因此，有人說，『因』是緣起（hetu-pratyaya，事物生起的原因），『果』是緣生（phala-pratyaya，由因產生的果報），就像因果的意義一樣。事和所事（kārya-karman，行為和所為），相和所相（lakṣaṇa-lakṣya，特徵和被特徵），成和所成（sādhya-sādhana，能成就和所成就），續和所續（saṃtāna-saṃtati，延續和被延續），生和所生（janaka-janya，能生和所生），取和所取（ādāna-ādeya，能取和所取）也是如此。事就像因，所事就像果，乃至取也是如此（論中最初只說因果，接著分開為二因二果）。 又有人說，過去是緣起，現在是緣生（沒有提到未來）。又有人說，現在是緣起，未來是緣生（沒有提到過去）。現在的文字中省略了這兩種解釋。又有人說，無明（avidyā，對真理的無知）是緣起，這正是現在文字中的第二種解釋。又有人說，無明是緣起，老死（jarā-maraṇa，衰老和死亡）是緣生，十支（daśa aṅga，十二緣起的十個環節）既是緣起也是緣生（現在的文字中沒有這種解釋）。 此外，尊者富那奢（Pūrṇa）說應該作四句（完整地如現在的文字）。四句中第一句以未來果支為緣起等，意思是因能生起果，但果不能生起因。以過去為緣生等，意思是因能生果，但果不能生因，所以阿羅漢（arhat，已證悟者）的果位不再生起因。第三句是指除去前兩句的情況，取過去和現在的果，以及其餘凡夫現在的五支等，這些是論文中各位論師的不同解釋，不需要調和。接著引用《法身經》（Dharmakāya Sūtra）的說法與論文相同，因是緣起，就是無明；從因所生，就是行（saṃskāra，業行）。和合是指結業成就，從和合生是指識（vijñāna，意識）等，愛（tṛṣṇā，渴愛）、取（upādāna，執取）乃至老死也是如此。說『中道』（madhyamā-pratipad，不落兩邊的道路）是指遠離斷見和常見。 論文又說『複次起所起』等，如前所述。接著推論三世中說『三世皆有十二』，通過推論因來了解果等，就像現在所說的那樣。三世都稱為因果，但支數的多少不同，具體如《俱舍論》（Abhidharmakośa）所說：『省略果和省略因，可以通過中間來比較兩者』，如《止觀》（Mohe Zhiguan）第三卷所記載。現在既然以現在來觀察過去和未來而成為十二支，應當知道過去和未來也各自相互觀察而各有過去和未來，所以各有十二支；現在且從現在開始。
【English Translation】 English version They argue, 'However, there are also differences.' Therefore, some say that 'cause' (hetu-pratyaya, the condition for the arising of things) is origination (pratītyasamutpāda), and 'effect' (phala-pratyaya, the result produced by the cause) is arising, just like the meaning of cause and effect. Action and what is acted upon (kārya-karman), characteristic and what is characterized (lakṣaṇa-lakṣya), accomplishment and what is accomplished (sādhya-sādhana), continuation and what is continued (saṃtāna-saṃtati), generation and what is generated (janaka-janya), grasping and what is grasped (ādāna-ādeya) are also like this. Action is like cause, and what is acted upon is like effect, and so on until grasping is like that (the treatise initially only mentions cause and effect, then separates them into two causes and two effects). Others say that the past is origination, and the present is arising (not mentioning the future). Others say that the present is origination, and the future is arising (not mentioning the past). The current text omits these two explanations. Others say that ignorance (avidyā, unawareness of the truth) is origination, which is precisely the second explanation in the current text. Others say that ignorance is origination, old age and death (jarā-maraṇa, aging and dying) are arising, and the ten limbs (daśa aṅga, ten links of the twelve links of dependent origination) are both origination and arising (the current text does not have this explanation). Furthermore, Venerable Pūrṇa said that four statements should be made (completely as in the current text). The first statement among the four statements takes the future fruit limb as origination, meaning that the cause can give rise to the effect, but the effect cannot give rise to the cause. Taking the past as arising means that the cause can produce the effect, but the effect cannot give rise to the cause, so the fruit of an Arhat (arhat, an enlightened being) no longer gives rise to a cause. The third statement refers to removing the situations of the previous two statements, taking the past and present fruits, as well as the five limbs of ordinary people in the present, etc. These are the different explanations of the various masters in the treatise, and there is no need to reconcile them. Then, the statement in the Dharmakāya Sūtra is quoted as being the same as the treatise, the cause is origination, which is ignorance; what arises from the cause is action (saṃskāra, karmic formations). Combination refers to the accomplishment of karma, and what arises from combination refers to consciousness (vijñāna, awareness), etc., craving (tṛṣṇā, thirst), grasping (upādāna, clinging), and even old age and death are also like this. Saying 'Middle Way' (madhyamā-pratipad, the path avoiding extremes) refers to being away from annihilationism and eternalism. The treatise also says 'Furthermore, arising and what arises' etc., as mentioned before. Then, inferring that 'all three times have twelve' in the three times, understanding the effect by inferring the cause, etc., is as it is said now. The three times are all called cause and effect, but the number of limbs is different, specifically as stated in the Abhidharmakośa: 'Omitting the effect and omitting the cause, the two can be compared through the middle', as recorded in the third volume of the Mohe Zhiguan. Now that the past and future are observed from the present and become twelve limbs, it should be known that the past and future also observe each other and each has past and future, so each has twelve limbs; now let's start from the present.
但十二。次釋「十二時中識心眷屬」者，謂三陰也。論文「又問：云何具上三受？答：三受悉能為愛作緣。何者？愛有五種：一者求樂受愛未生樂受欲令生故愛，二者不欲離樂愛已生樂受不欲離故生愛，三者不生苦愛苦受未生欲令不生故生愛，四者欲速離苦愛已生苦受欲令速滅故生愛，五者愚愛未生不苦不樂欲令未生不生已生欲令不失故生愛，為是義故三受緣愛。問：愛取何別？答：愛增廣名取。復有說者，下者名愛，上者名取。復有說者，若愛能生煩惱，是名受緣愛，若愛能生業，是名為取。」次釋「一剎那」者，《俱舍》亦云「連縛等四，剎那是其一也」。具如《止觀》第七記。
次料簡問答中，論「又問何故不立病為支？答(具如今文)欲界眾生尚有如薄拘羅者，況色無色界，故不以病為支。準例，老亦不是一切常有，故不立支。問：憂悲是支不？答：以終顯始者，始謂老死，終謂憂悲，以見憂悲，必有老死，憂悲既苦，老死必苦。又云憂悲等法散壞有支，猶如霜雹，是故非支。」論「又問三有為相何故生相獨為一支？老死二法共為一支？尊者波奢說佛知法相無能過者。復有說者，生能使法成立，老死使法不立。復有說者，法起時生勢用勝，法滅時老死勢用勝。」論「又問：無明有因不等(具如今文)，
【現代漢語翻譯】 現代漢語譯本：接下來解釋『十二時中識心眷屬』，指的是三陰。論文中說：『又問：如何具足以上三種感受？答：三種感受都能作為愛的緣。哪三種？愛有五種：第一種是求樂受愛，對於未生的樂受，想要讓它生起而生愛；第二種是不欲離樂愛，對於已生的樂受，不想要離開而生愛；第三種是不生苦愛，對於未生的苦受，想要讓它不生起而生愛；第四種是欲速離苦愛，對於已生的苦受，想要讓它快速滅除而生愛；第五種是愚愛，對於未生的不苦不樂受，想要讓它不生起，對於已生的不苦不樂受，想要讓它不失去而生愛。因為這個緣故，三種感受是愛的緣。』問：愛和取有什麼區別？答：愛增長擴大就叫做取。還有一種說法，低層次的叫做愛，高層次的叫做取。還有一種說法，如果愛能夠產生煩惱，這就叫做受緣愛；如果愛能夠產生業，這就叫做取。』接下來解釋『一剎那』，《俱舍論》也說『連縛等四，剎那是其中的一個』。詳細內容見《止觀》第七卷的記載。 接下來，在料簡問答中，論文說：『又問：為什麼不把疾病設立為支？答（內容見現在的經文）：欲界眾生尚且有像薄拘羅（Bhakkula，佛陀弟子，以長壽和健康著稱）那樣的人，更何況色界和無色界，所以不把疾病設立為支。』按照這個例子，衰老也不是一切眾生常有的，所以不設立為支。問：憂愁悲傷是支嗎？答：用終結來顯示開始，開始指的是衰老和死亡，終結指的是憂愁悲傷，因為見到憂愁悲傷，必定有衰老和死亡，憂愁悲傷既然是痛苦的，衰老和死亡必定是痛苦的。』又說『憂愁悲傷等法是散壞的支，就像霜和冰雹一樣，所以不是支。』論文說：『又問：三有為相，為什麼只有生相單獨作為一個支？衰老和死亡兩種法共同作為一個支？尊者波奢（Vasubandhu，世親，佛教論師）說，佛陀知道的法相沒有人能夠超過他。』還有一種說法，生能夠使法成立，衰老和死亡使法不成立。還有一種說法，法生起的時候，生的勢力作用強盛；法滅亡的時候，衰老和死亡的勢力作用強盛。 論文說：『又問：無明有因不等（內容見現在的經文），
【English Translation】 English version: Next, to explain 'the mind and its retinue in the twelve periods of time,' it refers to the three vedanā (feelings). The text says, 'Furthermore, it is asked: How are the above three feelings complete? The answer is: All three feelings can serve as conditions for love. Which three? There are five types of love: first, the love of seeking pleasant feeling; for pleasant feeling that has not yet arisen, love arises from the desire to make it arise; second, the love of not wanting to be separated from pleasant feeling; for pleasant feeling that has already arisen, love arises from not wanting to be separated from it; third, the love of not wanting suffering feeling to arise; for suffering feeling that has not yet arisen, love arises from the desire to prevent it from arising; fourth, the love of wanting to quickly be separated from suffering feeling; for suffering feeling that has already arisen, love arises from the desire to quickly eliminate it; fifth, foolish love; for neutral feeling that has not yet arisen, love arises from the desire to prevent it from arising; for neutral feeling that has already arisen, love arises from the desire to prevent it from being lost. For this reason, the three feelings are conditions for love.' Question: What is the difference between love (taṇhā) and grasping (upādāna)? Answer: Love that is increased and expanded is called grasping. Another explanation is that the lower level is called love, and the higher level is called grasping. Another explanation is that if love can generate afflictions (kleśas), it is called feeling-conditioned love; if love can generate karma, it is called grasping.' Next, to explain 'one kṣaṇa (moment),' the Abhidharmakośa (Treasury of Abhidharma) also says, 'The four, such as connection and binding, a kṣaṇa is one of them.' The detailed content can be found in the seventh volume of the Zhiguan (Śamatha-Vipassanā). Next, in the questions and answers for analysis, the text says, 'Furthermore, it is asked: Why is sickness not established as a limb? The answer (the content is in the current text): Sentient beings in the desire realm still have people like Bhakkula (Bhakkula, a disciple of the Buddha, known for his longevity and health), let alone those in the form and formless realms, so sickness is not established as a limb.' According to this example, old age is also not always present for all sentient beings, so it is not established as a limb. Question: Are sorrow and grief limbs? Answer: Using the end to reveal the beginning, the beginning refers to old age and death, and the end refers to sorrow and grief, because seeing sorrow and grief, there must be old age and death, and since sorrow and grief are painful, old age and death must be painful.' It also says, 'Sorrow, grief, and other dharmas are limbs that are scattered and destroyed, like frost and hail, so they are not limbs.' The text says, 'Furthermore, it is asked: Among the three characteristics of conditioned existence, why is only birth established as a single limb? Why are old age and death together established as a single limb? Venerable Vasubandhu (Vasubandhu, a Buddhist philosopher) said that no one can surpass the Buddha in knowing the characteristics of dharmas.' Another explanation is that birth enables dharmas to be established, while old age and death cause dharmas to not be established. Another explanation is that when a dharma arises, the power of birth is strong; when a dharma ceases, the power of old age and death is strong. The text says, 'Furthermore, it is asked: Ignorance has unequal causes (the content is in the current text),
若有，云何不立十三十四支？若無，無明不是無因，老死不是無果耶？答：應作是說，無明有因，老死是果，但不在有支中。何者(余如今文)。復有說者，無明有因謂老死等。」如文。彼料簡文又約增數釋十二緣，當知有一種緣起法，謂一切有為法。復有二種緣起法，謂因果。復有三種緣起法，謂煩惱業苦。復有四種緣起法，謂無明行生老死，以現八支攝在過未故也。又有五種緣起法，謂愛取有生老死，以過現七支攝在現未故也。復有六種緣起法，謂三世各二，謂因果也。復有七種乃至十一，文中不列，指在他經。《大經》十四增數，文同《婆沙》。
次文又料簡。問：此十二支，幾欲界、色界、無色界？答：有說唯有欲界胎生具有十二，有說欲界十二、色界十一、無色界十。色界應云識緣六入，無色應云識緣觸。評者曰：應作是說，三界皆十二。又問：如色界無色界，無名色云何具十二？答：初生色界眾生諸根未猛利，名名色，無色界雖無色而有名，故云雖無色根而有意根。彼應作是說，識緣名，名緣意入，意入緣觸，以是義故一切十二。又《婆沙》中毗婆阇婆提說無色有色，若育多提婆說無色無色，何者是耶？答：佛經中說名色緣識亦應有色。又余經說壽暖識三常相隨逐，無色既有壽識，云何無暖？又余
【現代漢語翻譯】 現代漢語譯本： 問：如果存在因，為什麼不建立十三支或十四支？如果不存在因，那麼無明難道不是無因而生，老死難道不是無果而得嗎？ 答：應該這樣說，無明有其因，老死是其果，但它們不包含在十二有支之中。（其餘部分如原文所示）。還有一種說法是，無明的因是老死等。（如原文所示）。 該段文字又通過增加數量來解釋十二緣起，應當知道有一種緣起法，即一切有為法。 又有兩種緣起法，即因和果。 又有三種緣起法，即煩惱、業和苦。 又有四種緣起法，即無明、行、生、老死，因為現在的八支包含在過去和未來之中。 又有五種緣起法，即愛、取、有、生、老死，因為過去和現在的七支包含在現在和未來之中。 又有六種緣起法，即三世各有兩種，也就是因和果。 又有七種乃至十一種，文中沒有列出，指的是其他經典。《大經》中的十四種增加數量，與《婆沙論》中的說法相同。 接下來的一段文字又進行了辨析。問：這十二支，分別屬於欲界、色界（Rūpadhātu，有形的世界）、無色界（Arūpadhātu，無形的世界）中的哪幾個？ 答：有人說只有欲界（Kāmadhātu，充滿慾望的世界）的胎生眾生才具有全部十二支，有人說欲界有十二支，色界有十一支，無色界有十支。色界應該說是識緣六入（Ṣaḍāyatana，六種感官），無色界應該說是識緣觸（Sparśa，感覺）。 評者說：應該這樣說，三界都具有十二支。又問：如果色界和無色界沒有名色（Nāmarūpa，精神和物質），怎麼能具備十二支呢？ 答：初生的色界眾生諸根還不猛利，可以稱為名色，無色界雖然沒有色，但是有名，所以說雖然沒有色根，但是有意根。他們應該這樣說，識緣名，名緣意入（Manāyatana，意根），意入緣觸，因為這個緣故，一切都具備十二支。此外，《婆沙論》中毗婆阇婆提（Vibhāṣāvadī）說無色界有色，若育多提婆（Yuktavādī）說無色界無色，哪種說法是正確的呢？ 答：佛經中說名色緣識，也應該有色。另外，其他經典中說壽（Āyu，壽命）、暖（Uṣṇatā，體溫）、識（Vijñāna，意識）這三種常相隨逐，無色界既然有壽和識，怎麼會沒有暖呢？還有其他...
【English Translation】 English version: Question: If there is a cause, why are thirteen or fourteen links not established? If there is no cause, isn't ignorance without a cause, and old age and death without a result? Answer: It should be said that ignorance has its cause, and old age and death are its result, but they are not included in the twelve links of dependent origination. (The rest is as in the original text). There is also a saying that the cause of ignorance is old age and death, etc. (As in the original text). This passage further explains the twelve links of dependent origination by increasing the number. It should be known that there is one kind of dependent origination, which is all conditioned phenomena (Sarva-saṃskṛta-dharmāḥ). There are also two kinds of dependent origination, namely cause and effect. There are also three kinds of dependent origination, namely afflictions (Kleśa), karma (Karma), and suffering (Duḥkha). There are also four kinds of dependent origination, namely ignorance (Avidyā), action (Saṃskāra), birth (Jāti), old age and death (Jarā-maraṇa), because the eight links in the present are included in the past and future. There are also five kinds of dependent origination, namely craving (Tṛṣṇā), grasping (Upādāna), existence (Bhava), birth (Jāti), old age and death (Jarā-maraṇa), because the seven links in the past and present are included in the present and future. There are also six kinds of dependent origination, namely two in each of the three times, which are cause and effect. There are also seven to eleven kinds, which are not listed in the text, referring to other scriptures. The fourteen increased numbers in the Mahā-nidāna Sutta are the same as those in the Abhidharma-mahāvibhāṣā-śāstra. The following passage further analyzes. Question: To which of the desire realm (Kāmadhātu, the realm of desire), the form realm (Rūpadhātu, the world of form), and the formless realm (Arūpadhātu, the world of no form) do these twelve links belong? Answer: Some say that only beings born from the womb in the desire realm have all twelve links. Some say that the desire realm has twelve links, the form realm has eleven, and the formless realm has ten. The form realm should be described as consciousness conditioned by the six entrances (Ṣaḍāyatana, six sense organs), and the formless realm should be described as consciousness conditioned by contact (Sparśa, sensation). The commentator says: It should be said that all three realms have twelve links. Question: How can the form and formless realms, which lack name and form (Nāmarūpa, mind and matter), possess twelve links? Answer: The sense organs of beings newly born in the form realm are not yet sharp, so they can be called name and form. Although the formless realm has no form, it has name, so it is said that although there are no sense organs of form, there is a mind organ. They should say that consciousness is conditioned by name, name is conditioned by the mind organ (Manāyatana, the mind organ), and the mind organ is conditioned by contact. For this reason, everything possesses twelve links. Furthermore, in the Abhidharma-mahāvibhāṣā-śāstra, Vibhāṣāvadī says that the formless realm has form, while Yuktavādī says that the formless realm has no form. Which is correct? Answer: The Buddhist scriptures say that name and form are conditioned by consciousness, so there should also be form. Furthermore, other scriptures say that life (Āyu, lifespan), warmth (Uṣṇatā, temperature), and consciousness (Vijñāna, consciousness) always accompany each other. Since the formless realm has life and consciousness, how can it not have warmth? And other...
比丘說除四陰，說識有去來生死者，不應爾，如從欲界生無色界，經二四六八萬劫斷色，後生欲界還生色者，入無餘界應更與行相續，欲令無此過，故說無色有色。言無色者此依何經？答：經云解脫寂靜過色入無色者，故知無色。又云色離欲無色離一切入涅槃，故知無色。此二云何通？何者為勝？答：說無者勝。若爾，說有者云何通？答：未了義故。問：引經云何通？答：欲有名色，無色無也。欲有三法隨逐，無色無也。色續論者有四句分別，無色續色、色續無色，餘二句可見，故知無咎。論又譬樹者過去二支為根，現在五支為質，現在三支為華，未來二支為果；有華有果謂凡夫，無華有果謂學人，無華無果謂無學。
無生中六：先立意，次立根，三正釋，四引證，五舉譬，六結名。總而言之，只是四句破假相性二空，故得幻化即空之名。前五文可見。結中先譬、次合。譬中雲「如藤蛇」者，亦可喻圓門本有，今通喻無生。辨異可知。
三不思議生滅中五：亦先立意，次「為利」下通立兩根，三正釋，四「諸論」下行相，五結名。前二可見。三正釋中二：先引經，次釋經意。四行相中三：初敘性計，略述兩計，余兩可知。言「無沒」等者，無始時有未曾斷絕，故云「無沒」。非善惡性，故云「無記」。含
【現代漢語翻譯】 現代漢語譯本：如果比丘說捨棄了四陰（siyin，色受想行四種陰），又說識（shi，佛教術語，指意識）有去來生死，這是不應該的。例如，從欲界（yujie，佛教宇宙觀中的一個領域）眾生到無色界（wusejie，佛教宇宙觀中的一個領域）眾生，經過二、四、六、八萬劫（jie，佛教時間單位）斷絕了色（se，佛教術語，指物質現象），之後又回到欲界再次產生色，進入無餘涅槃界（wuyuniebpanjie，佛教術語，指完全寂滅的境界）后，應該再次與行（xing，佛教術語，指行為和意志）相續。爲了避免這種過失，所以說無色界有色。那麼，說無色界有色是依據哪部經典呢？回答：經典上說，解脫寂靜，超越色界進入無色界，所以知道有無色界。又說，色界離欲，無色界離一切，才能進入涅槃（niepan，佛教術語，指寂滅的境界），所以知道有無色界。這兩種說法如何統一？哪種說法更勝一籌？回答：說無色界沒有色的說法更勝一籌。如果這樣，那麼說無色界有色的說法又如何解釋呢？回答：因為這是不了義（buliaoyi，佛教術語，指沒有完全表達真實含義）的說法。問：引用經典又如何解釋呢？回答：欲界有色和名色（mingse，佛教術語，指精神和物質），無色界則沒有。欲界有三種法隨逐，無色界則沒有。色續論者有四句分別：無色續色、色續無色，其餘兩句可以理解，所以知道沒有過失。論中又用樹來比喻：過去二支為根，現在五支為質，現在三支為華，未來二支為果；有華有果指的是凡夫（fanfu，佛教術語，指未開悟的普通人），無華有果指的是學人（xueren，佛教術語，指正在修行的學習者），無華無果指的是無學（wuxue，佛教術語，指已經證得阿羅漢果位的修行者）。 無生中包含六個方面：首先確立意旨，其次確立根本，第三是正式解釋，第四是引用證據，第五是舉出譬喻，第六是總結名稱。總而言之，只是用四句話來破除假相和性空的觀點，所以才得到幻化即空的名稱。前面五段文字可以參考。總結中先用譬喻，然後進行結合。譬喻中說『如藤蛇』，也可以比喻圓門本有，現在用來比喻無生。辨別差異就可以理解。 三不思議生滅中包含五個方面：首先確立意旨，其次從『爲了利益』開始，共同確立兩個根本，第三是正式解釋，第四是從『諸論』開始描述行相，第五是總結名稱。前面兩段文字可以參考。第三段正式解釋中包含兩個方面：首先引用經典，其次解釋經典含義。第四段行相中包含三個方面：首先敘述性計，簡略敘述兩種計較，其餘兩種可以理解。說到『無沒』等，指的是從無始以來就存在，從未斷絕，所以說『無沒』。不是善惡的性質，所以說『無記』。
【English Translation】 English version: If a Bhiksu (Bhiksu, a Buddhist monk) says that the four Skandhas (siyin, the four aggregates of form, feeling, perception, and mental formations) are eliminated, and also says that consciousness (shi, awareness) has coming, going, birth, and death, that is not right. For example, from beings in the Desire Realm (yujie, realm of desire) to beings in the Formless Realm (wusejie, realm of no form), after twenty, forty, sixty, or eighty thousand Kalpas (jie, an aeon) of severing form (se, matter), and then returning to the Desire Realm to produce form again, after entering the Nirvana Realm with no remainder (wuyuniebpanjie, Nirvana without residue), there should be a continuation of action (xing, volition). To avoid this fault, it is said that the Formless Realm has form. Then, on what Sutra (Buddhist scripture) is the statement that the Formless Realm has form based? The answer is: the Sutra says, 'Liberation and tranquility, surpassing the Form Realm and entering the Formless Realm,' so it is known that there is a Formless Realm. Also, it says, 'Separation from desire in the Form Realm, separation from everything in the Formless Realm, then entering Nirvana (niepan, cessation of suffering),' so it is known that there is a Formless Realm. How can these two statements be reconciled? Which statement is superior? The answer is: the statement that the Formless Realm has no form is superior. If so, how can the statement that the Formless Realm has form be explained? The answer is: because it is a statement of incomplete meaning (buliaoyi, not fully definitive). Question: How can the quoted Sutra be explained? Answer: The Desire Realm has form and name-and-form (mingse, mind and matter), but the Formless Realm does not. The Desire Realm has three Dharmas (dharma, teachings) that follow it, but the Formless Realm does not. Those who discuss the continuation of form have four sentences to distinguish: the Formless Realm continuing form, form continuing the Formless Realm, and the other two sentences can be understood, so it is known that there is no fault. The treatise also uses the analogy of a tree: the two branches of the past are the roots, the five branches of the present are the substance, the three branches of the present are the flowers, and the two branches of the future are the fruits; having flowers and fruits refers to ordinary people (fanfu, unenlightened beings), having no flowers but having fruits refers to learners (xueren, those who are learning), having no flowers and no fruits refers to those who have nothing more to learn (wuxue, Arhats). In No-Birth, there are six aspects: first, establishing the intention; second, establishing the root; third, the formal explanation; fourth, citing evidence; fifth, giving an analogy; and sixth, concluding the name. In summary, it is just using four sentences to break the false appearance and the emptiness of nature, so one obtains the name 'illusion is emptiness.' The previous five sections can be seen. In the conclusion, first the analogy, then the combination. In the analogy, saying 'like a vine snake' can also be an analogy for the inherent completeness of the round gate, and now it is used as an analogy for no-birth. Differentiating the differences can be understood. In the Three Inconceivable Births and Deaths, there are five aspects: first, establishing the intention; second, starting from 'for the benefit,' jointly establishing two roots; third, the formal explanation; fourth, starting from 'various treatises,' describing the characteristics; and fifth, concluding the name. The previous two sections can be seen. The third section, the formal explanation, contains two aspects: first, citing the Sutra; second, explaining the meaning of the Sutra. The fourth section, the characteristics, contains three aspects: first, narrating the calculation of nature; briefly narrating the two calculations; the other two can be understood. Saying 'no cessation,' etc., refers to that which has existed since beginningless time and has never been cut off, so it is called 'no cessation.' It is not of the nature of good or evil, so it is called 'unmarked'.
藏種子出生一切。次「若定」下略斥性過，又二：初略斥，次況出過相。初言「若定執性實」者，計黎耶為真是自性，計為無明是他性，定計自他能生諸法，法則有始，有始故同於冥初，則不出二十五諦。當知此計不出三藏所破，豈得成於別教因緣耶？次「尚不」下況出，可見。三「今明」下立正行相，又二：先自破計，次「若有」下為他四說。初文四句推無明，如四句求夢，具如《止觀》第五文，彼意在圓，今文在別。次為他中三：法、譬、合。閤中二：先總，次「出界」下別明相狀，又二：初出界內，次界外。此界內外義通四種，故云「界內如前」，即前二種。前二指前竟，次出界外，中二：先略標，次引論釋相，又二：先引論文，次「緣者」下釋彼論文以成今意。論列四障，今具釋對。于中二：先正釋，次過患。初正釋中二：先略釋，次「還如」下與界內辨同異。初中言「三種意生身」，如《止觀》第三記。次辨同異中二：初明相同，次「此十二」下明義異。次「彼論」下明過者，由此十二故障於四德，由無四德故不得入于無障礙土。五「是為」下結名，可知。
明圓十二緣中為四：先立根，次「即事」下立意，三引證，四結名。初二如文。引證中三：先引，次「無明」下釋，三「故言無明」下結。初者
【現代漢語翻譯】 現代漢語譯本 藏種子出生一切。其次，如果確定地執著于自性真實存在，接下來略微駁斥這種自性的過失，分為兩部分：首先是簡略的駁斥，然後是詳細說明過失的相狀。首先，說到『若定執性實』，就是說如果認為阿賴耶識（Ālaya-vijñāna，storehouse consciousness）是真實的自性，認為無明（Avidyā，ignorance）是他性，並確定地認為自性和他效能夠產生諸法，那麼這些法則就會有開始，有開始就等同於冥初，那就無法超出二十五諦的範圍。應當知道，這種觀點無法超出三藏（Tripiṭaka，the three baskets of Buddhist scriptures）所破斥的範圍，怎麼能成為別教的因緣呢？其次，『尚不』之後是詳細說明，可以理解。第三，『今明』之後是建立正確的修行相狀，也分為兩部分：先是自己破除這種計較，然後『若有』之後是為他人四種說法。首先，第一部分用四句來推論無明，就像用四句來求證夢境一樣，詳細內容可以參考《止觀》（Śamatha-vipassanā，Calming and Insight Meditation）第五篇，那裡的重點在於圓融，而這裡的重點在於區別。其次，為他人說法分為三部分：法、譬、合。在『合』的部分又分為兩部分：先是總的說明，然後『出界』之後是分別說明相狀，又分為兩部分：首先是超出界內，然後是界外。這裡的界內和界外的含義貫通四種，所以說『界內如前』，就是指前面的兩種。前面的兩種指前面已經說完的，其次是超出界外，分為兩部分：先是簡略地標明，然後是引用論著來解釋相狀，又分為兩部分：先是引用論文，然後『緣者』之後是解釋論文來完成現在的意思。論中列舉了四種障礙，現在全部解釋並加以應對。其中分為兩部分：先是正式的解釋，然後是過患。首先，正式的解釋分為兩部分：先是簡略的解釋，然後『還如』之後是與界內辨別相同和不同。首先，簡略的解釋中說到『三種意生身』，可以參考《止觀》第三篇的記載。其次，辨別相同和不同分為兩部分：首先是說明相同之處，然後『此十二』之後是說明意義的不同。其次，『彼論』之後是說明過失，由於這十二種障礙阻礙了四德，由於沒有四德所以無法進入無障礙的國土。第五，『是為』之後是總結名稱，可以理解。 明圓十二緣中分為四部分：首先是建立根本，然後『即事』之後是建立意念，第三是引用證據，第四是總結名稱。前兩部分如原文所示。引用證據分為三部分：首先是引用，然後『無明』之後是解釋，第三『故言無明』之後是總結。第一部分是引用。
【English Translation】 English version Everything is born from the hidden seeds. Next, 'if one firmly clings to the reality of inherent nature,' then briefly refute the faults of this nature, in two parts: first, a brief refutation, and then a detailed explanation of the appearance of the faults. First, when it says 'if one firmly clings to the reality of inherent nature,' it means if one considers Ālaya-vijñāna (storehouse consciousness) to be the true inherent nature, considers Avidyā (ignorance) to be its other nature, and firmly believes that inherent nature and other nature can produce all dharmas, then these laws will have a beginning. Having a beginning is the same as the primordial darkness, and it will not go beyond the scope of the twenty-five Tattvas (principles). It should be known that this view cannot go beyond the scope refuted by the Tripiṭaka (the three baskets of Buddhist scriptures), how can it become the cause of the Separate Teaching? Next, after 'still not,' is a detailed explanation, which can be understood. Third, after 'now explain,' is the establishment of the correct practice appearance, also in two parts: first, one's own refutation of this calculation, and then after 'if there is,' four kinds of explanations for others. First, the first part uses four sentences to infer Avidyā, just like using four sentences to seek proof of a dream. Detailed content can be found in the fifth chapter of 'Śamatha-vipassanā' (Calming and Insight Meditation). The focus there is on roundness, while the focus here is on distinction. Second, explaining to others is divided into three parts: Dharma, simile, and combination. In the 'combination' part, it is divided into two parts: first, a general explanation, and then after 'out of the realm,' a separate explanation of the appearance, also divided into two parts: first, beyond the realm, and then outside the realm. The meaning of within and outside the realm here runs through four types, so it says 'within the realm as before,' which refers to the previous two types. The previous two types refer to what has already been said before. Next, beyond the realm, divided into two parts: first, a brief indication, and then quoting treatises to explain the appearance, also divided into two parts: first, quoting the treatise, and then after 'the causes,' explaining the treatise to complete the current meaning. The treatise lists four obstacles, now all explained and addressed. Among them, it is divided into two parts: first, the formal explanation, and then the faults. First, the formal explanation is divided into two parts: first, a brief explanation, and then after 'still like,' distinguishing the similarities and differences with within the realm. First, in the brief explanation, it mentions 'three kinds of mind-made bodies,' which can be referred to in the third chapter of 'Śamatha-vipassanā'. Next, distinguishing the similarities and differences is divided into two parts: first, explaining the similarities, and then after 'these twelve,' explaining the differences in meaning. Next, after 'that treatise,' is an explanation of the faults. Because these twelve obstacles hinder the four virtues, and because there are no four virtues, one cannot enter the unobstructed land. Fifth, after 'is called,' is a summary of the name, which can be understood. In explaining the perfect twelve links of dependent origination, it is divided into four parts: first, establishing the root; then, after 'in the matter,' establishing the intention; third, citing evidence; and fourth, summarizing the name. The first two parts are as shown in the original text. Citing evidence is divided into three parts: first, citing; then, after 'Avidyā,' explaining; and third, after 'therefore it is said Avidyā,' summarizing. The first part is citing.
，「大經十二因緣名為佛性」，佛性即三因也。「即是中道」者，二十五云：「善男子！生死本際凡有二種：一者無明，二者有愛，是二中間即有生老病死之苦，是名中道。如是中道能破生死，故名中道。」以是義故中道之法名為佛性。
章安釋云：中間唯有識等，云何言老死？
答：
下文云「現在世識名未來生，現在六入等名未來老死。」
又作三德三觀以對三道，又如《寶篋經》中釋十二支，一一併明三觀之義，彼〈去來品〉「文殊白佛，去來是何義？佛言：來者向義，去者背義，不來不去是聖行處。癡是去義，不癡是來義，非癡非不癡是聖行處，乃至老死亦如是。又約我無我常無常等，皆作此說」，當知向是生死，背是涅槃，不向不背即是中道。又下文〈中道品〉云：「佛說中道無二法故，二乘乃至凡夫亦能生信。佛告文殊，明無明無二，故成無三智」，此謂中道具足真實觀於三諦，乃至老死亦復如是。又云：「若無明有者是一邊，無者是一邊，離邊此二中間無有色相可見，無相無待是謂中道，乃至老死亦復如是。」
問：
中道是何義？
答：
《末陀摩經》中自注云：「末者莫義，陀摩者中義，莫著中道名末陀摩。」釋之可見。
次判中先重敘
【現代漢語翻譯】 現代漢語譯本：『大經十二因緣名為佛性』，佛性即三因也。『即是中道』者，《二十五》云：『善男子！生死本際凡有二種：一者無明（avidyā，指對事物真相的迷惑和無知），二者有愛（taṇhā，指對事物的渴求和執著），是二中間即有生老病死之苦，是名中道。如是中道能破生死，故名中道。』以是義故中道之法名為佛性。 章安釋云：中間唯有識等，云何言老死？ 答： 下文云『現在世識名未來生，現在六入等名未來老死。』 又作三德三觀以對三道，又如《寶篋經》中釋十二支，一一併明三觀之義，彼〈去來品〉『文殊（Mañjuśrī，象徵智慧的菩薩）白佛，去來是何義？佛言：來者向義，去者背義，不來不去是聖行處。癡是去義，不癡是來義，非癡非不癡是聖行處，乃至老死亦如是。又約我無我常無常等，皆作此說』，當知向是生死，背是涅槃（nirvāṇa，指解脫和寂滅），不向不背即是中道。又下文〈中道品〉云：『佛說中道無二法故，二乘乃至凡夫亦能生信。佛告文殊，明無明無二，故成無三智』，此謂中道具足真實觀於三諦，乃至老死亦復如是。又云：『若無明有者是一邊，無者是一邊，離邊此二中間無有色相可見，無相無待是謂中道，乃至老死亦復如是。』 問： 中道是何義？ 答： 《末陀摩經》中自注云：『末者莫義，陀摩者中義，莫著中道名末陀摩。』釋之可見。 次判中先重敘
【English Translation】 English version: 『The twelve links of dependent origination in the Great Sutra are called Buddha-nature,』 and Buddha-nature is the three causes. 『That is, the Middle Way,』 the Twenty-fifth [chapter] says: 『Good man! There are two kinds of fundamental nature of birth and death: first, ignorance (avidyā, referring to delusion and ignorance of the true nature of things), and second, craving (taṇhā, referring to the thirst and attachment to things). Between these two, there is the suffering of birth, old age, sickness, and death, which is called the Middle Way. This Middle Way can break through birth and death, so it is called the Middle Way.』 Therefore, the Dharma of the Middle Way is called Buddha-nature. Zhang'an explains: In between, there are only consciousness and so on, how can you say old age and death? Answer: The following text says, 『The consciousness in the present life is called future birth, and the six entrances in the present are called future old age and death.』 Furthermore, the three virtues and three contemplations are used to counter the three paths. Also, as in the Baoqie Jing (Ratnakuta Sutra), the twelve links are explained, each clarifying the meaning of the three contemplations. In the chapter 『Going and Coming,』 『Mañjuśrī (Mañjuśrī, the bodhisattva symbolizing wisdom) asked the Buddha, what is the meaning of going and coming? The Buddha said: Coming means towards, going means away, not coming and not going is the place of holy practice. Ignorance is the meaning of going, non-ignorance is the meaning of coming, non-ignorance and non-non-ignorance is the place of holy practice, and so on, even old age and death are the same. Also, regarding self and non-self, permanence and impermanence, etc., all are explained in this way.』 It should be known that towards is birth and death, away is nirvāṇa (nirvāṇa, referring to liberation and extinction), not towards and not away is the Middle Way. Also, the following chapter 『Middle Way』 says: 『The Buddha said that the Middle Way has no two dharmas, so even those of the two vehicles and even ordinary people can generate faith. The Buddha told Mañjuśrī that clarifying ignorance and non-ignorance are not two, so the three wisdoms are achieved.』 This means that the Middle Way fully possesses the true contemplation of the three truths, and so on, even old age and death are the same. It also says: 『If ignorance exists, that is one extreme, if it does not exist, that is one extreme. Apart from these two extremes, in between there is no form or appearance to be seen, no form and no dependence, this is called the Middle Way, and so on, even old age and death are the same.』 Question: What is the meaning of the Middle Way? Answer: The Madhyamaka Sutra itself notes: 『Madhyama means not, ka means middle, not attached to the Middle Way is called Madhyamaka.』 The explanation is clear. Next, judging the middle, first reiterate
，次判。判中二：先判、后結。判中先四教、次五味。初四教者，又二：先列，次判。先列即是展轉迭出巧拙，最後方妙。初中三藏，次「若無明」下通教，次「若無明」下別教，次「若言」下圓教，一一皆先釋，次引經論證成，可見。初三藏中者，「從三生二」謂煩惱生業，「從二生七」謂業生苦，「從七生三」謂苦生煩惱，三世合說故也。「毗伽羅論」如下第六記。次判，可見。五味，如文，結文，可見。
次開中為二：初總敘三粗，次正開又二：初開前兩因緣，次開第三緣。初又為四：初略開，次引〈信解〉譬，三「如來」下釋，四結。初如文，次引〈信解〉中具如品中釋。云「成窮子物」者，本是長者之物，謂如來藏子性不殊，故云子物。當知如來本有即子本有，故一切諸法皆摩訶衍。又《大經》二十五云：「善男子！觀十二因緣智慧是阿耨多羅三菩提種子，以是義故十二因緣名為佛性。」又云：「一切眾生雖與十二因緣共行不知，以不知故無有始終，十住菩薩但見其終不見其始，諸佛世尊見始見終，以是義故佛了了見。眾生不見，是故輪轉。」次「如來」下釋意。次從「今決了」至「即是開兩種因緣論妙」者，結也。前之兩教雖有佛菩薩，大判並屬二乘之法，故今決了即是開彼藏通兩種十二緣也。次
【現代漢語翻譯】 現代漢語譯本：接下來是判釋。判釋分為兩部分：先是判釋，后是總結。判釋中先是四教，然後是五味。最初的四教，又分為兩部分：先是列出，然後是判釋。先列出就是輾轉迭出巧拙，最後才是妙。最初的三藏教，然後是『若無明』以下的通教，然後是『若無明』以下的別教，然後是『若言』以下的圓教，每一個都先解釋，然後引用經論來證明，可以明白地看到。最初的三藏教中，『從三生二』是指煩惱生業，『從二生七』是指業生苦，『從七生三』是指苦生煩惱，這是三世合起來說的緣故。『毗伽羅論』如下面的第六記。接下來是判釋，可以明白地看到。五味，如原文，總結，可以明白地看到。
接下來是開顯，分為兩部分：首先總述三種粗縛，然後是正式開顯，又分為兩部分：首先開顯前兩種因緣，然後開顯第三種緣。最初又分為四部分：首先是略開，然後引用《信解品》的譬喻，第三是『如來』以下的解釋，第四是總結。最初如原文，接下來引用《信解品》中的解釋。說『成窮子物』，原本是長者之物，是指如來藏的子性沒有差別，所以說是子物。應當知道如來本有就是子本有，所以一切諸法都是摩訶衍（Mahāyāna，大乘）。又《大般涅槃經》第二十五說：『善男子！觀察十二因緣的智慧是阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的種子，因為這個緣故，十二因緣名為佛性。』又說：『一切眾生雖然與十二因緣共同執行卻不知道，因為不知道的緣故沒有始終，十住菩薩只見到它的終點卻見不到它的起點，諸佛世尊見到起點也見到終點，因為這個緣故佛完全明瞭地見到。眾生見不到，所以輪轉。』接下來是『如來』以下的解釋。
接下來從『今決了』到『即是開兩種因緣論妙』，是總結。前面的兩種教法雖然有佛菩薩，但大體上都屬於二乘的法，所以現在決了就是開顯藏教和通教這兩種十二因緣。接下來是...
【English Translation】 English version: Next is the judgment. The judgment is divided into two parts: first the judgment, then the conclusion. In the judgment, first the four teachings, then the five flavors. The initial four teachings are further divided into two parts: first listing, then judging. The first listing is the successive emergence of skillful and clumsy, and finally the wonderful. The initial Tripiṭaka (three collections of Buddhist scriptures) teaching, then the Common Teaching from 'if no ignorance' below, then the Distinct Teaching from 'if no ignorance' below, then the Perfect Teaching from 'if it is said' below, each of which is first explained, then cited from scriptures and treatises to prove, which can be seen clearly. In the initial Tripiṭaka teaching, 'from three arising two' refers to afflictions giving rise to karma, 'from two arising seven' refers to karma giving rise to suffering, 'from seven arising three' refers to suffering giving rise to afflictions, which is why the three periods are combined. 'Vibhajyavāda (a school of early Buddhism) treatise' is in the sixth note below. Next is the judgment, which can be seen clearly. The five flavors, as in the text, the conclusion, which can be seen clearly.
Next is the opening, divided into two parts: first a general description of the three coarse bonds, then the formal opening, which is further divided into two parts: first opening the first two causes, then opening the third cause. The first is further divided into four parts: first a brief opening, then citing the parable from the
Next, from 'now deciding' to 'that is opening the two kinds of causes and conditions to discuss the wonderful', is the conclusion. Although the previous two teachings have Buddhas and Bodhisattvas, they largely belong to the Dharma of the Two Vehicles, so now deciding is opening the two kinds of twelve links of dependent origination of the Treasury Teaching and the Common Teaching. Next is...
開第三中二：先略引《大經》明開，次結。初文二：先引經，次「昔慧眼」下釋經意。又二：先釋，次「故云」下重引經文，以證所釋。言「慧眼見故而不了了」者，此是別教十住慧眼之位，全未見性名為不了。又若約實道即是相似見性，亦得名為見不了了。今皆開之令見不空。「此即」下結，此即是開別教，故云第三。
第四觀心中三：先法，次「譬如」下譬，三「一念」下結位。初文二：先立，次引證。證中二：先證，次「空慧」下釋經意。次譬中二：先譬，次「既不為」下合具足四德。結中四：初結成觀境，次「觀此」下結成能觀之觀，三「其心」下結成秘藏，四「恒作」下結成六即位。◎
◎第三釋四諦境，自為四別。初文自為二，先出他解中又二：先述，次略斥。初文者，有勝鬘師釋彼經中聖諦之義，名為無邊，彼經但與二乘對辨，故唯得立作無作名。古人既無四教判釋，但以大小相對明諦。然勝鬘師于大乘中，唯以佛果而為究竟，即對二乘名為有作。經文自以有量轉釋有作，二乘既是有量有作，當知大乘只是無作無量。次即判釋，約行、約法分作無作。作謂造作，故是行也。量謂數量，故屬法也。小行未窮不名無作，法未究竟不名無量。「經言」者亦《勝鬘經》也。依經重釋作無作等，彼經
【現代漢語翻譯】 現代漢語譯本： 開第三重二：首先簡略引用《大經》（指《大般涅槃經》，闡述佛性的經典）來闡明開顯之義，然後作總結。初文分為兩部分：先引用經文，然後從『昔慧眼』開始解釋經文的含義。又分為兩部分：先解釋，然後從『故云』開始再次引用經文，以驗證所作的解釋。說『慧眼見故而不了了』，這是指別教十住位的慧眼，完全沒有見到自性，所以稱為不了了。如果從實道的角度來說，這可以算是相似見性，也可以稱為見到但還不完全明白。現在全部開顯，讓他們見到不空之性。『此即』以下是總結，這正是開顯別教的含義，所以說是第三重。 第四觀心中三：首先是方法，然後從『譬如』開始是比喻，第三從『一念』開始是總結所證的位次。初文分為兩部分：先確立，然後引用經文來證明。證明中分為兩部分：先是證明，然後從『空慧』開始解釋經文的含義。其次，比喻中分為兩部分：先是比喻，然後從『既不為』開始是合起來具備四德。總結中分為四部分：首先總結成就觀境，然後從『觀此』開始總結成就所能觀的觀，第三從『其心』開始總結成就秘藏，第四從『恒作』開始總結成就六即位。 第三重解釋四諦境，自身分為四個部分。初文自身分為兩部分，首先是提出他人的解釋，其中又分為兩部分：先是敘述，然後是簡略地駁斥。初文是說，有《勝鬘經》（以勝鬘夫人為主要聽眾的經典）的講師解釋該經中聖諦的意義，稱之為無邊。該經只是與二乘（聲聞乘和緣覺乘）相對而辨析，所以只能立作有作和無作之名。古人沒有四教（藏、通、別、圓四教）的判釋，只是用大小乘相對來闡明諦理。然而，《勝鬘經》的講師在大乘中，只以佛果作為究竟，即相對於二乘來說是有作。經文自己用有量來轉釋有作，二乘既然是有量有作，那麼應當知道大乘只是無作無量。其次是判釋，從行和法的角度分為有作和無作。作是指造作，所以是行。量是指數量，所以屬於法。小乘的修行沒有窮盡，不能稱為無作，法沒有究竟，不能稱為無量。『經言』也是指《勝鬘經》。依據經文重新解釋有作無作等，該經
【English Translation】 English version: Opening the Third Layer, Part Two: First, briefly cite the Great Sutra (referring to the Mahāparinirvāṇa Sūtra, a scripture elucidating Buddha-nature) to clarify the meaning of opening, then conclude. The initial text has two parts: first, citing the scripture; second, starting from 'In the past, with the eye of wisdom,' explaining the meaning of the scripture. Again, two parts: first, explaining; second, starting from 'Therefore it is said,' citing the scripture again to verify the explanation. Saying 'Because of seeing with the eye of wisdom, yet not fully understanding,' this refers to the eye of wisdom in the Ten Abodes of the Distinct Teaching (Biejiao Shizhu, the ten stages of dwelling in the Distinct Teaching), not having fully seen the self-nature, hence called 'not fully understanding.' If viewed from the perspective of the Real Path (Shidao), this can be considered similar to seeing the self-nature, and can also be called 'seeing but not fully understanding.' Now, all are opened up, allowing them to see the nature of non-emptiness. 'This is' below is the conclusion, this is precisely the meaning of opening up the Distinct Teaching, hence it is said to be the third layer. Fourth, Contemplating the Mind, Part Three: First is the method; then, starting from 'For example,' is the analogy; third, starting from 'One thought,' is the conclusion of the attained stage. The initial text has two parts: first, establishing; then, citing scripture to prove it. Within the proof, two parts: first, the proof; then, starting from 'Empty wisdom,' explaining the meaning of the scripture. Secondly, within the analogy, two parts: first, the analogy; then, starting from 'Since it is not,' combining to possess the four virtues completely. Within the conclusion, four parts: first, concluding the accomplishment of the object of contemplation; then, starting from 'Contemplate this,' concluding the accomplishment of the contemplation that can contemplate; third, starting from 'Its mind,' concluding the accomplishment of the secret treasury; fourth, starting from 'Constantly acting,' concluding the accomplishment of the Six Identities (Liujiyi, six stages of identity in Tiantai Buddhism). Thirdly, explaining the realm of the Four Noble Truths (Sidi), which itself is divided into four parts. The initial text itself is divided into two parts: first, presenting others' interpretations, which is further divided into two parts: first, narrating; then, briefly refuting. The initial text says that there are lecturers of the Śrīmālādevī Siṃhanāda Sūtra (Shengman Jing, the Lion's Roar of Queen Śrīmālā), who explain the meaning of the Noble Truths in that sutra, calling it 'boundless.' That sutra only distinguishes and analyzes in relation to the Two Vehicles (Ercheng, Śrāvakayāna and Pratyekabuddhayāna), so it can only establish the names of 'with action' and 'without action.' The ancients did not have the Four Teachings (Sijiao, the four teachings of Tiantai Buddhism: Tripitaka, Common, Distinct, and Perfect) to judge and explain, but only used the relative comparison of the Great and Small Vehicles to clarify the truth. However, the lecturers of the Śrīmālādevī Siṃhanāda Sūtra, within the Mahayana, only take the fruit of Buddhahood as the ultimate, which is 'with action' relative to the Two Vehicles. The sutra itself uses 'with measure' to re-explain 'with action.' Since the Two Vehicles are 'with measure' and 'with action,' then it should be known that the Mahayana is only 'without action' and 'boundless.' Secondly, judging and explaining, dividing into 'with action' and 'without action' from the perspective of practice and dharma. 'Action' refers to creating, so it is practice. 'Measure' refers to quantity, so it belongs to dharma. The practice of the Small Vehicle is not exhausted, so it cannot be called 'without action'; the dharma is not ultimate, so it cannot be called 'boundless.' 'The sutra says' also refers to the Śrīmālādevī Siṃhanāda Sūtra. Re-explaining 'with action' and 'without action' etc. according to the sutra, that sutra
云：「有二種聖諦義，謂有作、無作。有作者有量四聖諦也。何以故？非因他知，能知一切苦，斷一切集，證一切滅，修一切道。」今文除上「非」字，改下「能」字為「非」字者，意顯小乘從教得故。經云「非因他知」者，意顯所證非從他得，自知己法亦可分名能知一切。今初先釋有作。言「因他知」者，二乘既未堪聞法界理，但從佛聞四諦聲教，依此教行知是有作行也。次釋有量者，上來但聞小乘之法，攝法不遍故云非一切知，當知行法兩種相顯共成小乘人也。次釋無作無量者，對小明大，故言無作無量。經云：「無作聖諦者，無量四聖諦也。何以故？自知一切受苦，一切受集，修一切道，證一切滅，如是四聖諦義，唯有正覺事究竟也，非二乘事究竟。」古人不了見經「唯有正覺」之言，便推極果，此是別教教道之說，非初發心畢竟不別。于中先釋無作。佛所知滿不復更作，故名無作。「自力知」去重釋也。有二義故名無作：一者自力知異從他聞，二者一切知異有量法。從「知者」去釋能知者，以屬於行，即是無作，所知一切即屬於法，是無量也。此即大乘行法相成成大乘人也。次云「如此釋者雖唱四名」者，略結斥也。謂作無作、量無量「但成二義」者，大小二義也。此且略斥，后猶廣破。
次正釋四種
【現代漢語翻譯】 現代漢語譯本 云：『有兩種聖諦（arya-satya，佛教基本教義，包含苦、集、滅、道四諦）的含義，即有作和無作。有作是指有侷限的四聖諦。為什麼這麼說呢？因為不是通過他人告知，就能知曉一切苦，斷除一切集，證得一切滅，修習一切道。』現在這段文字去掉了前面的『非』字，並將後面的『能』字改為『非』字，意思是顯明小乘（Hinayana，佛教的一個主要流派，注重個人解脫）是從教導中獲得的。經文說『非因他知』，意思是顯明所證悟的並非從他人處獲得，自己了知自己的法也可以被認為能知曉一切。現在首先解釋有作。所說的『因他知』，是因為二乘（聲聞乘和緣覺乘的合稱，小乘的兩種主要型別）尚未能聽聞法界（dharma-dhatu，宇宙萬法的總稱）的道理，只是從佛陀那裡聽聞四諦的聲教，依據這些教導修行，所以知曉是有作之行。其次解釋有量，因為之前只是聽聞小乘的法，所攝取的法不全面，所以說不是知曉一切，應當知道修行和法兩種方面共同顯現，成就小乘之人。其次解釋無作無量，是爲了對比小乘而顯明大乘（Mahayana，佛教的另一個主要流派，注重普度眾生），所以說無作無量。經文說：『無作聖諦，是無量的四聖諦。為什麼這麼說呢？自己了知一切感受的苦，一切感受的集，修習一切道，證得一切滅，像這樣的四聖諦的含義，只有正覺（samyak-sambuddha，圓滿覺悟的佛陀）才能究竟，不是二乘所能究竟的。』古人不瞭解，看到經文『唯有正覺』的說法，就推論到最高的果位，這是別教（佛教的一種分類，指區別于其他教派的教義）教道的說法，並非初發心（bodhicitta，發起菩提心）的人最終沒有區別。其中首先解釋無作。佛陀所知圓滿不再需要造作，所以稱為無作。從『自力知』開始重新解釋。因為有兩個含義所以稱為無作：一是自力了知不同於從他人處聽聞，二是知曉一切不同於有侷限的法。從『知者』開始解釋能知者，因為它屬於修行，就是無作，所知的一切就屬於法，就是無量。這就是大乘的修行和法相互成就，成就大乘之人。其次說『如此解釋雖然唱出四個名稱』，是略微總結和駁斥。所說的作無作、量無量『只是成就兩種含義』，就是大小乘兩種含義。這只是略微駁斥，後面還要廣泛地破斥。 接下來正式解釋四種。
【English Translation】 English version He said: 'There are two kinds of meanings of the Four Noble Truths (arya-satya, the fundamental teachings of Buddhism, including suffering, its origin, its cessation, and the path to its cessation), namely, with action and without action. 'With action' refers to the Four Noble Truths that are limited. Why is this so? Because it is not through others' knowing that one can know all suffering, cut off all accumulation, realize all cessation, and cultivate all paths.' Now, this passage removes the preceding 'not' and changes the following 'can' to 'cannot,' intending to show that the Hinayana (a major branch of Buddhism, focusing on individual liberation) is obtained from teaching. The scripture says 'not through others' knowing,' intending to show that what is realized is not obtained from others; knowing one's own Dharma can also be considered as being able to know all. Now, first explain 'with action.' The so-called 'through others' knowing' is because the Two Vehicles (the combined term for Sravakayana and Pratyekabuddhayana, the two main types of Hinayana) are not yet capable of hearing the Dharma-dhatu (the totality of all phenomena in the universe) principle, but only hear the Buddha's voice teachings of the Four Noble Truths, and practice according to these teachings, so they know it is practice with action. Next, explain 'with limitation,' because previously they only heard the teachings of the Hinayana, and the Dharma they encompass is not comprehensive, so it is said that they do not know all. It should be known that both practice and Dharma manifest together, accomplishing Hinayana practitioners. Next, explain 'without action and without limitation,' which is to contrast the small and reveal the great, so it is said 'without action and without limitation.' The scripture says: 'The Noble Truth without action is the Four Noble Truths without limitation. Why is this so? One knows for oneself all suffering that is felt, all accumulation that is felt, cultivates all paths, and realizes all cessation. Such is the meaning of the Four Noble Truths, which only the Perfectly Awakened One (samyak-sambuddha, the fully enlightened Buddha) can ultimately accomplish, not something that the Two Vehicles can ultimately accomplish.' Ancient people did not understand, and upon seeing the scripture's statement 'only the Perfectly Awakened One,' they inferred the highest fruit. This is the teaching of the Distinct Teaching (a classification of Buddhist teachings, referring to doctrines distinct from other schools), not that those who initially arouse the aspiration for enlightenment (bodhicitta, the mind of enlightenment) are ultimately no different. Among these, first explain 'without action.' What the Buddha knows is complete and no longer needs to be created, so it is called 'without action.' Starting from 'knowing by one's own power,' it is re-explained. Because there are two meanings, it is called 'without action': first, knowing by one's own power is different from hearing from others; second, knowing all is different from limited Dharma. Starting from 'knower,' explain the one who can know, because it belongs to practice, it is 'without action,' and all that is known belongs to Dharma, which is 'without limitation.' This is how the practice and Dharma of the Mahayana mutually accomplish each other, accomplishing Mahayana practitioners. Next, it says 'Although such an explanation chants four names,' which is a brief summary and refutation. The so-called 'with action, without action, with limitation, without limitation' 'only accomplish two meanings,' which are the two meanings of the Hinayana and Mahayana. This is just a brief refutation; later, there will be extensive refutation. Next, formally explain the four types.
四諦中，標、列、釋。釋中二：先正釋，次破古。先正釋中三：先所依正教，次明立法差別意，三正釋。初文云「其義出涅槃聖行品」者，第十一第十二經廣明聖諦，今多依彼。然〈聖行〉中明四諦義兼含大小，若解生滅及以無量，其文則顯。無生無作文稍隱略，具如《止觀》第一記。然彼經文三藏四諦文中以略明四種四諦竟，後文廣釋耳。具如《止觀》第一記。次文者。
問：
何故立四種四諦之殊？
答：
諦本無四，諦只是理，理尚無一云何有四？故知依如來藏同體權實，依大悲力無緣誓願，物機所扣不獲而用，機宜不同致法差降，從一實理開于權理，權實二理能詮教殊，故有四種差別教起。涅槃實后暫用助圓，故須具用偏圓事理，故今引之以顯誠證。三偏一圓界內界外各一事理，故成四種。
正釋中文自為四，初明生滅四諦者又為五：初立名所從，次「然苦集」下明立四所以，三「雜心」下釋相，四「次第」下明安立次第，五「聖者」下釋名。近代章疏皆釋名居初，次出體辨相；此一家立義不以釋名等為要，但在立意所以、得經宗要、明觀行所歸。若釋余經當機說法，一處一會一門一行隨稟隨入，並益並當，故若諦若緣若度若品當文咸會；若依《法華》，凡銷一義皆混一代，
【現代漢語翻譯】 現代漢語譯本 在四諦（catuḥ-satya，四種真理）中，有標、列、釋三個部分。在解釋部分，又分為兩部分：先是正釋，然後是破古。在正釋部分，又分為三部分：首先是所依據的正教，其次是闡明立法差別的意義，第三是正釋。第一段文字說『其義出涅槃聖行品』，指的是第十一和第十二經廣泛闡明了聖諦，現在大多依據那裡。然而，在《聖行品》中闡明四諦的意義兼含大小乘，如果解釋生滅和無量，其文義則很明顯。無生和無作則稍微隱晦，具體情況如《止觀》第一記所述。然而，該經文在三藏四諦文中以簡略地闡明四種四諦結束，後面的文字是廣泛的解釋。具體情況如《止觀》第一記所述。接下來的一段文字是：
問： 為何要設立四種四諦的差別？
答： 諦（satya，真理）本來沒有四種，諦只是理，理尚且沒有一個，怎麼會有四個呢？所以要知道，依據如來藏（tathāgatagarbha，如來藏）同體權實，依據大悲力無緣誓願，眾生的根機所觸動，不得不加以運用，根機不同導致佛法有差別和降低，從一個真實的理開啟權宜的理，權實二理能詮釋的教法不同，所以有四種差別的教法產生。《涅槃經》（Mahāparinirvāṇa Sūtra）在真實之後暫時使用輔助圓融，所以需要同時使用偏圓的事理，所以現在引用它來彰顯誠證。三偏一圓，界內界外各有一個事理，所以形成了四種。
正釋中文字自身分為四個部分，首先是闡明生滅四諦，又分為五個部分：首先是確立名稱的由來，其次是『然苦集』以下闡明確立四諦的原因，第三是『雜心』以下解釋相，第四是『次第』以下闡明安立次第，第五是『聖者』以下解釋名稱。近代的章疏都將解釋名稱放在最開始，然後是闡述體性辨別相狀；這一家確立義理不以解釋名稱等為重要，而在於確立意義的原因、獲得經文的宗旨要點、闡明觀行所歸。如果解釋其他經典，當機說法，一處一會一門一行，隨著所稟受的而隨之進入，都能夠獲益並且恰當，所以無論是諦、緣、度、品，都能夠與當下的經文相會；如果依據《法華經》（Saddharma Puṇḍarīka Sūtra），凡是解釋一個義理，都會混同整個一代時教。
【English Translation】 English version In the Four Noble Truths (catuḥ-satya), there are three parts: statement, enumeration, and explanation. The explanation part is further divided into two parts: first, the direct explanation; and second, the refutation of ancient views. The direct explanation is further divided into three parts: first, the correct teaching on which it is based; second, clarifying the meaning of the differences in establishing the teachings; and third, the direct explanation. The first paragraph says, 'Its meaning comes from the 'Holy Conduct' chapter of the Nirvana Sutra,' referring to the eleventh and twelfth sutras, which extensively explain the Noble Truths, and which are now mostly relied upon. However, in the 'Holy Conduct' chapter, the meaning of the Four Noble Truths includes both the Greater and Lesser Vehicles. If one explains arising and ceasing and the immeasurable, the text will be clear. Non-arising and non-doing are slightly obscure, as detailed in the first record of Zhi Guan (Śamatha-Vipassanā). However, that sutra text concludes the Four Noble Truths in the Tripiṭaka with a brief explanation of the four types of Four Noble Truths, and the subsequent text is a broad explanation. The details are as described in the first record of Zhi Guan. The following passage is:
Question: Why establish the distinction of four types of Four Noble Truths?
Answer: Truth (satya) originally does not have four types. Truth is simply principle, and if principle does not even have one, how can there be four? Therefore, know that based on the Tathāgatagarbha (如來藏, the Womb of the Thus-Come One) being of the same substance, provisional and real, and based on the power of great compassion and unconditioned vows, when beings' capacities are touched, it must be used. Different capacities lead to differences and gradations in the Dharma. From one real principle, provisional principles are opened up. The teachings that the provisional and real principles can explain are different, so four types of different teachings arise. The Nirvana Sutra (Mahāparinirvāṇa Sūtra) temporarily uses auxiliary completeness after the real, so it is necessary to use both partial and complete phenomena and principles. Therefore, it is now cited to manifest sincere proof. Three partial and one complete, each with a phenomenon and principle within and beyond the realms, thus forming four types.
The direct explanation of the Chinese text itself is divided into four parts. First, clarifying the Four Noble Truths of arising and ceasing, which is further divided into five parts: first, establishing the origin of the name; second, from 'However, suffering and accumulation' below, clarifying the reason for establishing the Four Noble Truths; third, from 'Miscellaneous Mind' below, explaining the characteristics; fourth, from 'Sequence' below, clarifying the establishment of the sequence; and fifth, from 'Sage' below, explaining the name. Modern commentaries all place the explanation of the name at the beginning, followed by explaining the substance and distinguishing the characteristics. This school's establishment of meaning does not consider explaining the name, etc., as important, but rather focuses on the reason for establishing the meaning, obtaining the essential points of the sutra, and clarifying where the contemplation and practice lead. If explaining other sutras, teaching according to the capacity of the audience, one place, one assembly, one teaching, one practice, following what is received and entering accordingly, all can benefit and be appropriate. Therefore, whether it is Truth, Condition, Perfection, or Chapter, all can be connected with the present text. If based on the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), whenever explaining a meaning, it will be mixed with the entire teachings of a lifetime.
窮其始末、施開廢等、教觀之相，是則說者真得《法華》之正教，行者真得此經之正理，教行相循佛旨斯在，故一一義下皆先分別，次明開顯，次約觀心，如此釋經方名弘教。
五意不同，初文可見。次意者，苦集只是世間一法，道滅只是出世一法。三釋相中二：釋、結。釋中總有三文，初「雜心」者，世出世法因果性殊，而因必趣果，因果類異故使四殊。次「大經」者，陰入是重檐，凡夫不捨，二乘不荷，菩薩舍已能荷，故云「舍檐能檐」。「逼」近，「迫」驅也。在近不離常為驅逐，三界恒為此苦繫縛，見愛二種和合聚集故招當果，道品雖多，戒等攝盡，故略舉三以明法相；四諦之下八相雖異，除苦集觀不過苦等，故略舉之。果以因為本，苦以集為本，道諦能除故得名也。苦本若去，其苦自亡，故但須除本。「子」謂二十五有因，「果」謂二十五有果，因若滅已，其果必喪。自有因亡、果身仍在；今從遠說故云子果，故知但修出世因以除世因，故引《遺教》以證二因。又此諦名有通有別，別在身心，通約一切，如四含中歷一切法無非諦觀。又《婆沙》中舍利子為摩訶拘絺羅說多聞法，「聖弟子如實知食，知食集、知食滅、知食滅道。云何知食？謂摶等四食。云何知食集？謂若當來與愛喜貪俱。云何知食滅？
【現代漢語翻譯】 現代漢語譯本：窮究事物的開端和終結，闡述施開廢立等原則，以及教義和觀行的相互關係，這樣解說的人才能真正領會《法華經》（妙法蓮華經）的正教，修行的人才能真正獲得此經的正理。教義和修行相互配合，佛的旨意就在其中。因此，每一條義理之下，都先進行分別，然後闡明開顯，最後結合觀心。像這樣解釋經典，才能稱得上是弘揚教義。
五種含義各不相同，第一個含義在前文已經可見。第二個含義是，苦和集僅僅是世間的一種法則，道和滅僅僅是出世間的一種法則。第三種解釋分為兩個部分：解釋和總結。解釋部分總共有三段文字，第一段『雜心』指的是，世間法和出世間法的因果性質不同，但因必然導致果，因果的類別不同，所以導致四諦的差別。第二段『大經』指的是，陰和入就像是重疊的屋檐，凡夫無法捨棄，二乘無法承擔，菩薩捨棄后才能承擔，所以說『舍檐能檐』。『逼』是接近，『迫』是驅趕。在近處不離開，常常被驅逐，三界眾生一直被這種痛苦束縛，見和愛兩種煩惱和合聚集，所以招致未來的果報。道品雖然很多，但戒等已經涵蓋了所有，所以簡略地舉出三項來闡明法相；四諦之下的八種相雖然不同，但除了苦和集，觀行都離不開苦等，所以簡略地舉出這些。果以因為根本，苦以集為根本，道諦能夠去除煩惱，所以因此得名。苦的根本如果去除，苦自然就會消失，所以只需要去除根本。『子』指的是二十五有（三界中的二十五種生存狀態）的因，『果』指的是二十五有的果報，因如果滅亡，果報必然喪失。有的是因滅亡，果報的身體仍然存在；現在從長遠來說，所以說是子果，因此可知只需要修習出世間的因，來去除世間的因，所以引用《遺教經》（佛遺教經）來證明這兩種因。另外，這個諦的名稱有共通和個別之分，個別在於身心，共通在於一切，比如《四阿含經》（佛教早期經典的總稱）中，遍歷一切法，沒有不是諦觀的。另外，《婆沙論》（阿毗達磨大毗婆沙論）中，舍利子（佛陀的十大弟子之一，以智慧著稱）為摩訶拘絺羅（佛陀的弟子之一，以善於辯論著稱）講述多聞法，『聖弟子如實地知曉食物，知曉食物的集起、知曉食物的滅盡、知曉食物的滅盡之道。如何知曉食物？指的是摶食等四種食物。如何知曉食物的集起？指的是未來與愛喜貪慾相關的。如何知曉食物的滅盡？』
【English Translation】 English version: To exhaustively investigate the beginning and end, to expound on the principles of establishment, opening, and abolishment, and the relationship between doctrine and practice, only then can the speaker truly grasp the correct teaching of the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), and the practitioner truly attain the correct principle of this scripture. When doctrine and practice complement each other, the Buddha's intention is present. Therefore, under each meaning, first, there is differentiation, then clarification and manifestation, and finally, connection to contemplation of the mind. Only interpreting the scripture in this way can be called propagating the teachings.
The five meanings are different, and the first meaning is visible in the previous text. The second meaning is that suffering (duḥkha) and accumulation (samudaya) are merely one dharma of the mundane world, while the path (mārga) and cessation (nirodha) are merely one dharma of the supramundane world. The third explanation is divided into two parts: explanation and conclusion. The explanation part has three sections in total. The first section, 'Miscellaneous Mind,' refers to the fact that the causes and effects of mundane and supramundane dharmas have different natures, but the cause inevitably leads to the effect, and the different categories of cause and effect cause the differences in the Four Noble Truths. The second section, 'Great Sutra,' refers to the fact that the skandhas (aggregates) and āyatanas (sense bases) are like overlapping eaves. Ordinary people cannot abandon them, arhats (enlightened beings) cannot bear them, and bodhisattvas can bear them after abandoning them, so it is said 'abandoning the eaves, one can bear them.' 'Approaching' means near, 'urging' means driving. Being near and not leaving is often being driven. Sentient beings in the Three Realms are constantly bound by this suffering. The combination and accumulation of the two kinds of afflictions, view and love, cause future retribution. Although there are many mārga-aṅgas (elements of the path), precepts etc. encompass all of them, so three are briefly mentioned to clarify the characteristics of the dharma; although the eight aspects under the Four Noble Truths are different, apart from suffering and accumulation, practice cannot be separated from suffering etc., so these are briefly mentioned. The effect is rooted in the cause, suffering is rooted in accumulation, and the path truth can remove afflictions, so it is named accordingly. If the root of suffering is removed, the suffering will naturally disappear, so only the root needs to be removed. 'Child' refers to the cause of the twenty-five existences (bhavas) (the twenty-five states of existence in the Three Realms), 'fruit' refers to the retribution of the twenty-five existences. If the cause is extinguished, the retribution will inevitably be lost. Sometimes the cause is extinguished, but the body of the retribution still exists; now speaking from a long-term perspective, so it is said to be child and fruit, therefore it can be known that only by practicing the supramundane cause can the mundane cause be removed, so the Yui Jiao Jing (Sūtra of Forty-Two Chapters) is quoted to prove these two causes. In addition, the name of this truth has common and individual aspects. The individual aspect is in the body and mind, and the common aspect is in everything, such as in the Agama Sutras (a general term for early Buddhist scriptures), traversing all dharmas, there is nothing that is not contemplation of the truth. In addition, in the Vibhasa (Abhidharma Mahāvibhāṣā Śāstra), Sariputra (one of the Buddha's ten great disciples, known for his wisdom) explained the Dharma of Extensive Learning to Mahākoṣṭhila (one of the Buddha's disciples, known for his skill in debate), 'A holy disciple truly knows food, knows the arising of food, knows the cessation of food, knows the path to the cessation of food. How to know food? It refers to the four kinds of food, such as lump food. How to know the arising of food? It refers to what is related to love, joy, and greed in the future. How to know the cessation of food?'
謂如實知當來有愛喜貪俱，彼彼樂著無餘斷舍吐盡離欲滅息沒是名食滅。云何知食滅道？謂八支道。乃至約八苦等，悉皆如是。」此是約十二頭陀中初乞食釋，余文一一乃至十二緣無非四諦。又如《思益．四諦品》中雲：「四諦者，謂世間、世間集、世間滅、世間滅道。世間者，五陰也。世間集者，貪著五陰也。世間滅者，五陰盡也。以無二法求五陰，名世間滅道。」又《婆沙》中雲：「四諦體性何者是耶？答：阿毗曇者作如是說，五取陰是苦諦，有漏因是集諦，數緣滅是滅諦，學無學法是道諦。譬喻者作如是說，色是苦諦，煩惱業是集諦，煩惱業滅是滅諦，定慧是道諦。阿毗曇中正量部異師為譬喻者毗婆阇婆提說，八苦是苦是苦諦，余有漏法是苦非苦諦；生後有愛是集是集諦，余有漏法是集非集諦；生後有愛儘是滅是滅諦，餘一切滅是滅非滅諦；學人八支道是道是道諦，餘一切法是道非道諦。若爾諸阿羅漢但成就苦滅，不成集道。何者？後有愛已斷故，羅漢非學人故，學人八道非羅漢得四四諦。」次第義者又二意：前約教，次約行，準此二義俱先粗、后細。《婆沙》廣說世法粗、出世法細，故前明世間，就世出世法各論因果。果前因後者，果粗因細故也。五「聖諦」者下釋名。聖者正也，人既是出世聖人，故法亦是
【現代漢語翻譯】 現代漢語譯本 謂如實了知當未來的愛、喜、貪婪聚集在一起，對它們所帶來的快樂執著不放，然後徹底斷除、捨棄、吐出，遠離慾望，達到寂滅，這就叫做『食滅』（ahara-nirodha）。如何知曉通往『食滅』的道路呢？就是八正道（arya-astangika-marga）。乃至關於八苦（asta-duhkha）等等，都可以這樣理解。」這是從十二頭陀行（dvadasa dhuta guna）中最初的乞食（pindapatika）來解釋的，其餘的經文，乃至十二因緣（dvadasanga-pratityasamutpada），無一不是在闡述四聖諦（catvari arya-satyani）。 又如《思益經·四諦品》中說：『四諦是指世間（loka）、世間集（loka-samudaya）、世間滅（loka-nirodha）、世間滅道（loka-nirodha-marga）。世間，指的是五陰（panca-skandha）。世間集，指的是貪著五陰。世間滅，指的是五陰止息。用沒有二元對立的方法來尋求五陰的止息，就叫做世間滅道。』 又如《婆沙論》（Abhidharma-mahavibhasa-sastra）中說：『四諦的體性是什麼呢？』回答：『阿毗曇論師（Abhidharmikas）這樣說，五取蘊（pancopadanakkhandha）是苦諦（duhkha-satya），有漏因（sasrava-hetu）是集諦（samudaya-satya），數緣滅（pratisankhya-nirodha）是滅諦（nirodha-satya），有學（saiksa）和無學法（asiksa-dharma）是道諦（marga-satya）。譬喻者（Darstantika）這樣說，色（rupa）是苦諦，煩惱業（klesa-karma）是集諦，煩惱業的止息是滅諦，禪定和智慧（dhyana-prajna）是道諦。阿毗曇中正量部（Sammitiya）的異師，為譬喻者毗婆阇婆提（Vibhajyavadin）解釋說，八苦是苦，是苦諦，其餘的有漏法是苦但不是苦諦；產生後有的愛是集，是集諦，其餘的有漏法是集但不是集諦；產生後有的愛止息是滅，是滅諦，其餘一切的止息是滅但不是滅諦；有學之人的八正道是道，是道諦，其餘一切法是道但不是道諦。如果這樣說，那麼諸位阿羅漢（Arhat）只是成就了苦滅，沒有成就集滅和道滅。為什麼呢？因為後有的愛已經斷除了，阿羅漢不是有學之人，有學之人的八正道阿羅漢無法獲得四四諦。』 次第義又有兩種含義：前面是就教法（agama）而言，後面是就行持（pratipatti）而言，按照這兩種含義，都是先粗后細。《婆沙論》廣泛地闡述了世間法（laukika-dharma）是粗的，出世間法（lokottara-dharma）是細的，所以前面闡明世間，就世間和出世間法各自論述因果。果在前，因在後，是因為果是粗的，因是細的緣故。 第五，『聖諦』（arya-satya）是解釋名稱。聖，是正的意思，人既然是出世間的聖人，所以法也是正的。
【English Translation】 English version It is like truly knowing that future love, joy, and greed gather together, clinging to the pleasures they bring, and then completely cutting off, abandoning, spitting out, departing from desire, and reaching cessation. This is called 'cessation of food' (ahara-nirodha). How to know the path to 'cessation of food'? It is the Noble Eightfold Path (arya-astangika-marga). And so on, regarding the eight sufferings (asta-duhkha), etc., it can all be understood in this way.' This is explained from the initial alms-begging (pindapatika) among the twelve ascetic practices (dvadasa dhuta guna). The remaining texts, up to the twelve links of dependent origination (dvadasanga-pratityasamutpada), all explain the Four Noble Truths (catvari arya-satyani). Furthermore, as it says in the 'Four Noble Truths' chapter of the Visesacinta-brahma-pariprccha-sutra (Thinking of Benefit Sutra): 'The Four Noble Truths refer to the world (loka), the arising of the world (loka-samudaya), the cessation of the world (loka-nirodha), and the path to the cessation of the world (loka-nirodha-marga). The world refers to the five aggregates (panca-skandha). The arising of the world refers to clinging to the five aggregates. The cessation of the world refers to the cessation of the five aggregates. Using a method without duality to seek the cessation of the five aggregates is called the path to the cessation of the world.' Furthermore, as it says in the Abhidharma-mahavibhasa-sastra: 'What is the nature of the Four Noble Truths?' The answer: 'The Abhidharmikas say that the five aggregates of clinging (pancopadanakkhandha) are the Truth of Suffering (duhkha-satya), defiled causes (sasrava-hetu) are the Truth of the Arising of Suffering (samudaya-satya), cessation through wisdom (pratisankhya-nirodha) is the Truth of Cessation (nirodha-satya), and the paths of learners (saiksa) and non-learners (asiksa-dharma) are the Truth of the Path (marga-satya). The Darstantikas say that form (rupa) is the Truth of Suffering, defiled karma (klesa-karma) is the Truth of the Arising of Suffering, the cessation of defiled karma is the Truth of Cessation, and meditation and wisdom (dhyana-prajna) are the Truth of the Path. A different teacher from the Sammitiya school within the Abhidharma, explaining for the Vibhajyavadin, says that the eight sufferings are suffering and are the Truth of Suffering; the remaining defiled dharmas are suffering but are not the Truth of Suffering; the love that produces future existence is arising and is the Truth of the Arising of Suffering; the remaining defiled dharmas are arising but are not the Truth of the Arising of Suffering; the cessation of the love that produces future existence is cessation and is the Truth of Cessation; all other cessations are cessation but are not the Truth of Cessation; the Noble Eightfold Path of the learner is the path and is the Truth of the Path; all other dharmas are the path but are not the Truth of the Path. If this is the case, then the Arhats only achieve the cessation of suffering and do not achieve the cessation of arising or the path. Why? Because the love that produces future existence has already been cut off, and the Arhat is not a learner, so the Arhat cannot obtain the Four Noble Truths through the Noble Eightfold Path of the learner.' The meaning of sequence also has two aspects: the former is in terms of doctrine (agama), and the latter is in terms of practice (pratipatti). According to these two meanings, both are from coarse to fine. The Abhidharma-mahavibhasa-sastra extensively explains that worldly dharmas (laukika-dharma) are coarse and supramundane dharmas (lokottara-dharma) are fine. Therefore, the world is explained first, and cause and effect are discussed separately for worldly and supramundane dharmas. The effect comes before the cause because the effect is coarse and the cause is fine. Fifth, 'Noble Truth' (arya-satya) is an explanation of the name. 'Noble' means correct. Since the person is a supramundane noble person, the dharma is also correct.
出世聖法，從對他邪而立名也。諦有三解，注「云云」者，不先列名，次直釋云「自性不虛」，四皆實故。次義具如《遺教》云「由見諦故得不顛倒法」，既云聖正故見者無倒。第三義言「能轉示他」者，由前二義為因，故自行滿，則能轉於四諦法輪。又前二義中以由此四性是真實故，能令見者得不顛倒覺，覺者諦智也。故知四法皆須審知。又轉法輪時於一一諦皆生四行，謂眼、智、明、覺。今文語略，故但云「覺」。故《婆沙》云：「諦是何義？答：審義是諦義，實義、不顛倒義、不異義是諦義。」今文合初兩義，審實不異故但三義，第二與論名同，第三名者如雲「苦我已知不復更知，如汝所得與我不異」，余例可知。
次無生者又為四：初得名，次「苦」下釋相，三「又無生」下結名，四「聖諦」下指廣。初文者，從界內理以立名。次釋中二：先釋，次引證。初文準《思益》等經，如《思益》云：「無生四諦者，知苦無生，名苦聖諦；知集無和合，名集聖諦；於畢竟滅中無生，名滅聖諦；於一切法平等不二，名道聖諦。」今云「苦無逼迫」者，對破三藏苦逼迫相；余文依經，但語略耳。次引證中言「習應苦空」等者，《大論》三十七云：「習者隨般若波羅蜜修習，不息不休是名相應，譬如弟子隨順師教，是
【現代漢語翻譯】 現代漢語譯本 出世聖法，是從針對邪見而建立名稱的。『諦』有三種解釋，註釋中說『云云』的地方，不先列出名稱，而是直接解釋說『自性不虛』，因為四者皆是真實的。其次，其意義詳見《遺教經》所說『由於見到真諦的緣故，得到不顛倒的法』，既然說是聖正的，所以見到的人就不會有顛倒。第三個意義說『能夠轉變並開示他人』，是因為前兩個意義作為原因，所以自己修行圓滿，就能轉動四諦的法輪。又在前兩個意義中，因為這四種性質是真實的，所以能使見到的人得到不顛倒的覺悟，覺悟就是諦智。所以知道這四法都需要審慎地瞭解。又在轉法輪的時候，對於每一個諦都會產生四種行相，即眼、智、明、覺。現在文中的語言簡略，所以只說了『覺』。所以《婆沙論》說：『諦是什麼意思？回答：審察的意義是諦的意義，真實的意義、不顛倒的意義、不相異的意義是諦的意義。』現在文中的內容結合了最初的兩種意義，審察真實而不相異，所以只有三種意義，第二種意義與論的名字相同，第三種意義就像說『苦我已經知道，不再需要進一步知道，就像你所得到的與我沒有不同』，其餘的例子可以依此類推。
其次，無生又有四種：首先是得名，其次在『苦』下解釋其相狀，第三在『又無生』下總結名稱，第四在『聖諦』下指出其廣泛性。第一個部分，是從界內的道理來建立名稱。其次的解釋中分為兩部分：先解釋，后引用證據。最初的解釋依據《思益經》等經典，如《思益經》說：『無生四諦，知道苦無生，名為苦聖諦；知道集無和合，名為集聖諦；在畢竟滅中無生，名為滅聖諦；對於一切法平等不二，名為道聖諦。』現在說『苦無逼迫』，是針對破斥三藏所說的苦的逼迫相；其餘的文字依據經典，只是語言簡略罷了。其次，引用證據中說『習應苦空』等，《大智度論》第三十七卷說：『習是隨著般若波羅蜜修習，不停止不間斷，這叫做相應，譬如弟子隨順老師的教導，就是
【English Translation】 English version The supramundane sacred Dharma is named based on countering wrong views. 'Truth' (Satya) has three explanations. Where the commentary says 'etc., etc.,' it doesn't first list the name but directly explains 'self-nature is not false,' because all four are real. Secondly, the meaning is fully explained in the Last Teaching Sutra (遺教經), which says, 'Because of seeing the truth, one obtains the undeluded Dharma.' Since it's said to be sacred and correct, the one who sees it will not be deluded. The third meaning says 'able to transform and show it to others,' because the previous two meanings are the cause, so when one's own practice is complete, one can turn the wheel of the Four Noble Truths (四諦法輪). Furthermore, in the previous two meanings, because these four natures are real, they can enable the one who sees them to attain undeluded awakening, and awakening is the wisdom of truth (諦智). Therefore, it is known that all four Dharmas must be carefully understood. Also, when turning the wheel of Dharma, four aspects arise for each truth, namely eye, wisdom, light, and awakening. The language in the current text is brief, so it only says 'awakening.' Therefore, the Mahavibhasa (婆沙) says: 'What is the meaning of truth (諦)? Answer: The meaning of examination is the meaning of truth; the meaning of reality, the meaning of non-delusion, the meaning of non-difference is the meaning of truth.' The current text combines the first two meanings, examining reality without difference, so there are only three meanings. The second meaning is the same as the name of the treatise, and the third meaning is like saying, 'Suffering I already know, I don't need to know further, just like what you have obtained is no different from me,' and the remaining examples can be understood by analogy.
Secondly, non-origination (無生) also has four aspects: first, obtaining the name; second, explaining the characteristics under 'suffering'; third, concluding the name under 'also non-origination'; and fourth, pointing out its extensiveness under 'noble truths.' The first part establishes the name from the principle within the realm. The second explanation is divided into two parts: first, explanation; second, citation of evidence. The initial explanation is based on sutras such as the Vimalakirti-nirdesa Sutra (思益經), as the Vimalakirti-nirdesa Sutra says: 'The Four Noble Truths of non-origination: knowing that suffering is non-origination is called the Noble Truth of Suffering (苦聖諦); knowing that accumulation has no combination is called the Noble Truth of Accumulation (集聖諦); in ultimate cessation there is no origination is called the Noble Truth of Cessation (滅聖諦); in all Dharmas, equality and non-duality is called the Noble Truth of the Path (道聖諦).' Now saying 'suffering has no oppression' is to refute the aspect of suffering's oppression as described in the Tripitaka (三藏); the remaining text is based on the sutras, but the language is brief. Secondly, the citation of evidence says 'habit should correspond to the emptiness of suffering' etc. The Mahaprajnaparamita-sastra (大智度論), volume 37, says: 'Habit is continuously practicing with Prajnaparamita (般若波羅蜜), without stopping or resting, this is called correspondence, just like a disciple following the teacher's teachings, that is
名相應。」又如《大品》舍利子問菩薩摩訶薩云何修習與般若相應？論釋曰：「舍利子知般若波羅蜜難可受持，恐行者誤，故作是問。」《大品》「佛告舍利子，菩薩摩訶薩習應色空、受想行識空，是名與般若相應，乃至種智亦如是。」今釋四諦引彼中間四諦一科，即通教義也。三結名中亦三：先略結，次引證，三正結。由因生故而果得生，是故生名從因而得，故今釋無生兼從因滅，因本不生，況複果耶？故云「集道即空，空故不生集道」。次引證者，四諦即本不生，故舉解苦無苦，三例可知。三「是故」下結。四指廣者，前生滅中已釋聖諦名及以次第，故今略指。不指次第者，雖俱無生而不無次第，但是文略；無量無作準此可知。
次無量四諦者，又為四：初得名，次「苦有」下釋相，三「大經」下引證，四「是名」下結名。初從界外事以立名。又無量之名從豎從橫具如后說。次文可見。第三引證者，《大經》十二云：「善男子！知聖諦智凡有二種：一者中智，二者上智。中智者，聲聞緣覺，上智者，諸佛菩薩。善男子！知諸陰苦，名為中智，分別諸陰，有無量相，悉是諸苦，非諸聲聞緣覺所知，是名上智。如是等義我于彼經竟不說之，知諸入為門亦名為苦，知諸界為分，亦名為性亦名為苦，知諸色壞相，知
【現代漢語翻譯】 現代漢語譯本：『名相應。』又如《大品般若經》（Mahā-prajñāpāramitā-sūtra）中，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）問菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）如何修習才能與般若（Prajñā，智慧）相應？論釋說：『舍利子知道般若波羅蜜（Prajñāpāramitā，般若的完美）難以受持，恐怕修行者誤解，所以才這樣問。』《大品般若經》中，佛告訴舍利子，菩薩摩訶薩修習應觀色（Rūpa，物質）為空、受（Vedanā，感受）、想（Saṃjñā，概念）、行（Saṃskāra，意志）、識（Vijñāna，意識）為空，這叫做與般若相應，乃至一切種智（Sarva-ākāra-jñatā，佛陀所具有的對一切事物和一切道理的智慧）也是如此。現在解釋四諦（catvāri-ārya-satyāni，佛教的四個真理）引用其中間的四諦一科，就是通教（Sadharmatha，三乘共法）的教義。第三，總結名稱也分為三部分：先是簡略總結，然後是引用證據，最後是正式總結。由於因（hetu）產生，所以果（phala）才能產生，因此『生』這個名稱是從因而來的，所以現在解釋『無生』也兼顧從因的滅（nirodha）來說，因本來就不生，更何況是果呢？所以說『集（samudaya，苦的根源）道（mārga，解脫苦的方法）即是空，空故不生集道』。其次，引用證據，四諦本來就不生，所以舉例說明解脫苦就沒有苦，其餘三個例子可以類推得知。第三，在『是故』之後進行總結。第四，指明廣泛的內容，在前面的生滅四諦中已經解釋了聖諦（ārya-satya，真理）的名稱以及次第，所以現在只是簡略地指明。不指明次第的原因是，雖然都是無生，但並非沒有次第，只是文字簡略；無量無作（asaṃkhyata-animitta，無量和無為）可以參照這個來理解。 其次是無量四諦，又分為四部分：首先是得名，其次是『苦有』下解釋其相狀，第三是『大經』下引用證據，第四是『是名』下總結名稱。首先是從界外（lokottara，超越世間的境界）的事物來立名。另外，無量的名稱從豎（時間）從橫（空間）兩個方面來說，具體內容在後面會講到。其次，文中的內容可以自己閱讀理解。第三，引用證據，《大般涅槃經》（Mahāparinirvāṇa-sūtra）第十二卷說：『善男子！瞭解聖諦的智慧大致有兩種：第一種是中智（madhyama-jñāna），第二種是上智（uttara-jñāna）。中智是聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，通過自身努力證悟者）所具有的，上智是諸佛菩薩所具有的。善男子！知道諸陰（skandha，五蘊）是苦，這叫做中智；分別諸陰，有無量的相狀，全部都是諸苦，這不是聲聞緣覺所能知道的，這叫做上智。像這樣的意義我在那部經中沒有完全說出來，知道諸入（āyatana，六根六塵）是門也是苦，知道諸界（dhātu，十八界）是分類，也是自性也是苦，知道諸色（rūpa，物質）的壞滅相，知道 English version: 'The name corresponds.' Furthermore, in the Mahā-prajñāpāramitā-sūtra (Great Perfection of Wisdom Sutra), Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) asks the Bodhisattva-mahāsattva (Great Bodhisattva) how to practice in order to be in accordance with Prajñā (wisdom). The commentary states: 'Śāriputra knows that Prajñāpāramitā (the perfection of wisdom) is difficult to uphold, and fears that practitioners will misunderstand, so he asks this question.' In the Mahā-prajñāpāramitā-sūtra, the Buddha tells Śāriputra that a Bodhisattva-mahāsattva should practice contemplating form (Rūpa, matter) as empty, feeling (Vedanā, sensation), perception (Saṃjñā, perception), volition (Saṃskāra, mental formations), and consciousness (Vijñāna, consciousness) as empty. This is called being in accordance with Prajñā, and so it is even with Sarva-ākāra-jñatā (all-knowingness, the wisdom of a Buddha). Now, explaining the Four Noble Truths (catvāri-ārya-satyāni, the four truths of Buddhism), we cite the middle section of the Four Noble Truths, which is the teaching of the Shared Teaching (Sadharmatha, teachings common to the three vehicles). Third, the conclusion of the names is also in three parts: first, a brief conclusion; second, citing evidence; and third, the formal conclusion. Because a cause (hetu) arises, a result (phala) can arise. Therefore, the name 'arising' is derived from the cause. So now, explaining 'non-arising' also considers the cessation (nirodha) of the cause. If the cause itself does not arise, how much less so the result? Therefore, it is said, 'The accumulation (samudaya, the origin of suffering) and the path (mārga, the way to liberation from suffering) are empty; because of emptiness, the accumulation and the path do not arise.' Next, citing evidence, the Four Noble Truths are originally non-arising, so the example of liberation from suffering is given to show that there is no suffering. The other three examples can be understood by analogy. Third, the conclusion is made after 'therefore.' Fourth, indicating the extensive content, the names and order of the Noble Truths have already been explained in the previous section on arising and ceasing, so now they are only briefly indicated. The reason for not indicating the order is that, although they are all non-arising, they are not without order, but the text is brief. The immeasurable and unconditioned (asaṃkhyata-animitta, immeasurable and unconditioned) can be understood by analogy. Next are the immeasurable Four Noble Truths, which are again divided into four parts: first, obtaining the name; second, explaining the characteristics under 'suffering exists'; third, citing evidence under 'the Mahāyāna Mahāparinirvāṇa Sūtra'; and fourth, concluding the name under 'this is called'. First, the name is established from things beyond the world (lokottara, the realm beyond the mundane). Furthermore, the name 'immeasurable' is derived from both the vertical (time) and horizontal (space) aspects, as will be explained later. Second, the content of the text can be read and understood by oneself. Third, citing evidence, the twelfth volume of the Mahāparinirvāṇa-sūtra (Great Nirvana Sutra) says: 'Good men! There are roughly two kinds of wisdom for understanding the Noble Truths: the first is intermediate wisdom (madhyama-jñāna), and the second is superior wisdom (uttara-jñāna). Intermediate wisdom is possessed by Śrāvakas (hearers, those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas, those who attain enlightenment through their own efforts), while superior wisdom is possessed by all Buddhas and Bodhisattvas. Good men! Knowing that the aggregates (skandha, the five aggregates) are suffering is called intermediate wisdom; distinguishing the aggregates, having immeasurable characteristics, all of which are suffering, is not something that Śrāvakas and Pratyekabuddhas can know. This is called superior wisdom. I have not fully explained meanings like these in that sutra. Knowing that the entrances (āyatana, the six sense organs and their objects) are doors and are also suffering, knowing that the realms (dhātu, the eighteen realms) are classifications, are also self-nature and are also suffering, knowing the destructive aspect of forms (rūpa, matter), knowing
【English Translation】 『The name corresponds.』 Furthermore, in the Mahā-prajñāpāramitā-sūtra (Great Perfection of Wisdom Sutra), Śāriputra (one of the ten principal disciples of the Buddha, known for his wisdom) asks the Bodhisattva-mahāsattva (Great Bodhisattva) how to practice in order to be in accordance with Prajñā (wisdom). The commentary states: 『Śāriputra knows that Prajñāpāramitā (the perfection of wisdom) is difficult to uphold, and fears that practitioners will misunderstand, so he asks this question.』 In the Mahā-prajñāpāramitā-sūtra, the Buddha tells Śāriputra that a Bodhisattva-mahāsattva should practice contemplating form (Rūpa, matter) as empty, feeling (Vedanā, sensation), perception (Saṃjñā, perception), volition (Saṃskāra, mental formations), and consciousness (Vijñāna, consciousness) as empty. This is called being in accordance with Prajñā, and so it is even with Sarva-ākāra-jñatā (all-knowingness, the wisdom of a Buddha). Now, explaining the Four Noble Truths (catvāri-ārya-satyāni, the four truths of Buddhism), we cite the middle section of the Four Noble Truths, which is the teaching of the Shared Teaching (Sadharmatha, teachings common to the three vehicles). Third, the conclusion of the names is also in three parts: first, a brief conclusion; second, citing evidence; and third, the formal conclusion. Because a cause (hetu) arises, a result (phala) can arise. Therefore, the name 『arising』 is derived from the cause. So now, explaining 『non-arising』 also considers the cessation (nirodha) of the cause. If the cause itself does not arise, how much less so the result? Therefore, it is said, 『The accumulation (samudaya, the origin of suffering) and the path (mārga, the way to liberation from suffering) are empty; because of emptiness, the accumulation and the path do not arise.』 Next, citing evidence, the Four Noble Truths are originally non-arising, so the example of liberation from suffering is given to show that there is no suffering. The other three examples can be understood by analogy. Third, the conclusion is made after 『therefore.』 Fourth, indicating the extensive content, the names and order of the Noble Truths have already been explained in the previous section on arising and ceasing, so now they are only briefly indicated. The reason for not indicating the order is that, although they are all non-arising, they are not without order, but the text is brief. The immeasurable and unconditioned (asaṃkhyata-animitta, immeasurable and unconditioned) can be understood by analogy. Next are the immeasurable Four Noble Truths, which are again divided into four parts: first, obtaining the name; second, explaining the characteristics under 『suffering exists』; third, citing evidence under 『the Mahāyāna Mahāparinirvāṇa Sūtra』; and fourth, concluding the name under 『this is called』. First, the name is established from things beyond the world (lokottara, the realm beyond the mundane). Furthermore, the name 『immeasurable』 is derived from both the vertical (time) and horizontal (space) aspects, as will be explained later. Second, the content of the text can be read and understood by oneself. Third, citing evidence, the twelfth volume of the Mahāparinirvāṇa-sūtra (Great Nirvana Sutra) says: 『Good men! There are roughly two kinds of wisdom for understanding the Noble Truths: the first is intermediate wisdom (madhyama-jñāna), and the second is superior wisdom (uttara-jñāna). Intermediate wisdom is possessed by Śrāvakas (hearers, those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas, those who attain enlightenment through their own efforts), while superior wisdom is possessed by all Buddhas and Bodhisattvas. Good men! Knowing that the aggregates (skandha, the five aggregates) are suffering is called intermediate wisdom; distinguishing the aggregates, having immeasurable characteristics, all of which are suffering, is not something that Śrāvakas and Pratyekabuddhas can know. This is called superior wisdom. I have not fully explained meanings like these in that sutra. Knowing that the entrances (āyatana, the six sense organs and their objects) are doors and are also suffering, knowing that the realms (dhātu, the eighteen realms) are classifications, are also self-nature and are also suffering, knowing the destructive aspect of forms (rūpa, matter), knowing
受覺相，知想取相，知行作相，知識分別相(已上苦諦)。知愛因緣能生五陰(余如苦諦)，知滅煩惱，是名中智，分別煩惱，不可稱計，滅亦如是不可稱計(余如苦諦)。知是道相能滅煩惱，是名中智，分別道相無量無邊，所離煩惱亦無量無邊(廣如苦諦)。」亦可分于中智為二，聲聞屬藏，緣覺屬通；上智分二菩薩屬別，諸佛屬圓。今從總說，且言分別，名為上智，以屬於別。四結，如文。
次無作者又為四：初得名，次「以迷」下釋相，三「大經」下引證，四「一實」下結名。初文者，從界外理以立名，為對前三立當分義，故云界外理，理實全指界內生死煩惱是也。次釋相中二：先釋者，以迷理故菩提是煩惱，即理性真智菩提。何者是耶？界內見思是也。生死涅槃例此可解。次「即事」下略結。煩惱生死是事，菩提涅槃是中，無始時來任運而然，非久思、非暫念，無有宰主，故云「無誰」。性本自然，故無造作。是故此四，俱名無作。
問：
此即結名，何故下文復更結名？
答：
此中為成無作相，故便云「無作」，下文總結唯一諦，故名「無作」。
次引證中雲「大經云世諦」等者，彼又約世諦即第一義諦廣釋，釋世諦即苦集、第一義諦即道滅，欲令眾生於苦集中而
【現代漢語翻譯】 現代漢語譯本 感受覺知之相，知曉思想取著于外相，知曉行為造作之相，知曉意識分別之相（以上是苦諦的內容）。知曉愛慾因緣能夠產生五陰（其餘內容如同苦諦），知曉滅除煩惱，這稱為中智，分別煩惱，數量不可稱量計算，滅除煩惱也同樣不可稱量計算（其餘內容如同苦諦）。知曉這是道相能夠滅除煩惱，這稱為中智，分別道相無量無邊，所斷離的煩惱也無量無邊（詳細內容如同苦諦）。」也可以將中智分為兩種，聲聞乘屬於藏教，緣覺乘屬於通教；上智分為兩種，菩薩屬於別教，諸佛屬於圓教。現在從總體上來說，暫且說分別，稱為上智，因為它屬於別教。四結，如同經文所說。
其次是無作者，又分為四個部分：首先是得名，其次是『以迷』以下解釋其相狀，第三是『大經』以下引用經典來證明，第四是『一實』以下總結其名稱。首先是得名，從界外的理來立名，爲了對應前面的三種而建立當分之義，所以說界外之理，理實際上完全指的是界內的生死煩惱。其次是解釋相狀，分為兩部分：先解釋，因為迷惑于理，所以菩提就是煩惱，也就是理性真智菩提。什麼是理性真智菩提呢？就是界內的見思惑。生死涅槃可以依此類推來理解。其次是『即事』以下簡略總結。煩惱生死是事，菩提涅槃是理，從無始以來自然而然就是這樣，不是長久思慮的結果，也不是短暫念頭的結果，沒有主宰者，所以說『無誰』。自性本來就是自然，所以沒有造作。因此這四者，都稱為無作。
問：
這已經總結了名稱，為什麼下面的經文還要再次總結名稱？
答：
這裡是爲了成就無作之相，所以就說『無作』，下面的經文總結唯一諦，所以名為『無作』。
其次引用經典證明中說『大經云世諦』等，那裡又是依據世俗諦就是第一義諦來廣泛解釋，解釋世俗諦就是苦集，第一義諦就是道滅，想要讓眾生在苦集中...
【English Translation】 English version Experiencing the characteristics of sensation and perception, knowing that thought clings to external appearances, knowing the characteristics of action and creation, knowing the characteristics of consciousness and discrimination (these are the contents of the Dukkha Satya [Truth of Suffering]). Knowing that the causes and conditions of craving can produce the five skandhas (the rest is like the Dukkha Satya), knowing the cessation of afflictions, this is called Middle Wisdom; discriminating afflictions, their number is immeasurable, and their cessation is also immeasurable (the rest is like the Dukkha Satya). Knowing that this is the Path aspect that can extinguish afflictions, this is called Middle Wisdom; discriminating the Path aspect is boundless, and the afflictions that are abandoned are also boundless (detailed content is like the Dukkha Satya).』 One can also divide Middle Wisdom into two: the Sravakas [Hearers] belong to the Tripitaka [Three Baskets], and the Pratyekabuddhas [Solitary Realizers] belong to the Common Teaching; Superior Wisdom is divided into two: the Bodhisattvas belong to the Distinct Teaching, and the Buddhas belong to the Perfect Teaching. Now, speaking from a general perspective, for the time being, speaking of discrimination, it is called Superior Wisdom, because it belongs to the Distinct Teaching. The Four Bonds are as the text says.
Next is Non-Author, which is again divided into four parts: first is obtaining the name, second is explaining its characteristics from 『because of delusion』 onwards, third is citing scriptures from 『Great Sutra』 onwards to prove it, and fourth is concluding its name from 『One Reality』 onwards. First is obtaining the name, establishing the name from the principle beyond the realm, in order to correspond to the previous three and establish the meaning of the respective share, so it is said the principle beyond the realm, the principle actually completely refers to the suffering of birth and death and afflictions within the realm. Next is explaining the characteristics, divided into two parts: first explaining, because of being deluded about the principle, therefore Bodhi [Enlightenment] is affliction, that is, rational true wisdom Bodhi. What is rational true wisdom Bodhi? It is the views and thoughts within the realm. Birth and death and Nirvana [Liberation] can be understood by analogy. Next is briefly concluding from 『that is, affairs』 onwards. Afflictions and birth and death are affairs, Bodhi and Nirvana are principle, from beginningless time it has been naturally so, not the result of long-term deliberation, nor the result of a momentary thought, there is no master, so it is said 『no one』. The nature is originally natural, so there is no creation. Therefore, these four are all called Non-Author.
Question:
This has already concluded the name, why does the following text conclude the name again?
Answer:
Here it is to accomplish the aspect of Non-Author, so it is said 『Non-Author』, the following text concludes the One Truth, so it is named 『Non-Author』.
Next, citing the scriptures for proof, it says 『Great Sutra says mundane truth』 etc., there it is again widely explaining based on the mundane truth being the same as the ultimate truth, explaining that the mundane truth is suffering and accumulation, the ultimate truth is the path and cessation, wanting to cause sentient beings in suffering and accumulation...
見道滅，故云「即」耳。其實無有二法相即，故總結名中四諦只是一實，一實只是三德四德，是故雖有四名，四實無四，一尚無一云何四耶？故亦不次而論次第。若釋名出體亦具當分、跨節二義，四教審實理，四教種智覺同、教教主轉，只是一音之教，如前可知。
次從「然」下廣破古師，先依《勝鬘》重立無作四諦。彼勝鬘師但以一滅為無作者，故知非圓。于中為四：先重敘勝鬘師意，次敘達磨破，三「答」下明勝鬘師救，四「今難」下今家判。初文為二：先指彼所立，次「何者」下釋彼所立。初文者，觀彼經意合從無作以立意旨，彼師別指一滅嘆釋是常是諦是依。釋中二：先釋三，次釋一。次引達磨郁多罹難者又二：初難、次結。初文難者，依彼經文道亦是常，何故總判三為無常？言「如眾流入海」等者，以道常故諸法皆常，如眾流入海同一鹹味。次「那云」下結，彼判道等三皆是無常，道既是常，故知餘二謬判。三勝鬘師救意者，若以理為言四諦皆常，何但道諦前苦？「滅諦」下釋滅是常，從「無始無作」下釋道是常，「說如來法身」下釋集是常，言如來藏理本是法身是故名常。說「苦諦隱」下釋苦諦是常，明如來法身為陰所覆、理體是常。「二乘於四不顛倒境不見不知」者，明二乘人非但不見亦乃不知
如來藏理，此是有量不知無量。「今欲顯說」下明向雖說四諦是常，猶未顯現，若顯說者灼然如前一常三無常。從「有對」去次約顯說，苦集道三猶是無常，有對治故，道是無常；障須除故，集是無常；身須顯故，苦是無常，是故且說滅諦為常。四今師難又為三：先斥；次從「當知」下今師結判，乃是無量四諦之中，別指滅顯位在初地，名為無作；三從「涅槃」下引《大經》證結。次判中然前所列四四諦相，從淺至深是辨優劣，未是灼然判其優劣。所以判者，今《法華經》約此四諦，為是何教四諦所攝？故今此經獨得稱妙，所以須此判粗妙來。若只判四教中圓，名之為妙，諸經皆有如是圓義，何不稱妙？故須復更約部約味，方顯今經教圓部圓。是故判中又分為二：先約四教判，次約五味判，若不約教則不知教妙，若不約味則不知部妙。下去一切判粗妙文悉皆例此。初約四教判粗妙中教行證等，例下乘妙，應約位判，四教並以外凡為教，內凡為行，聖位為證。前之兩教但證真諦，是故俱粗，別教若準上下諸文，應云證融教行不融，以從初地證道同故。此之《玄》文凡判別義，未開顯邊多順教道；今此亦然，教譚中理是故名融，行證次第故名不融。若作證同，應如前說，俱融是圓，是故稱妙。次約五味中言「一破三」者，
【現代漢語翻譯】 如來藏（Tathagatagarbha）的道理，這是有量不知無量。『今欲顯說』下面說明，先前雖然說四諦（Four Noble Truths）是常，但還沒有完全顯現，如果顯說的話，就明確地如前面所說，一個常和三個無常。從『有對』開始，接下來是關於顯說，苦、集、道三諦仍然是無常，因為有對治的緣故，道是無常；因為障礙需要去除的緣故，集是無常；因為身體需要顯現的緣故，苦是無常，所以暫且說滅諦為常。四今師的責難又分為三部分：首先是斥責；其次從『當知』下面，今師總結判斷，乃是在無量四諦之中，特別指出滅顯的地位在初地，名為無作；第三從『涅槃』下面引用《大般涅槃經》（Mahaparinirvana Sutra）來證明和總結。其次是判斷，然而前面所列舉的四種四諦之相，從淺到深是辨別優劣，還不是明確地判斷其優劣。之所以要判斷，是因為現在的《法華經》（Lotus Sutra）所說的四諦，是屬於哪種教的四諦所包含的？所以現在這部經獨自得到『妙』的稱謂，所以需要這樣判斷粗妙。如果只是判斷四教中的圓教，稱之為妙，那麼諸經都有這樣的圓義，為什麼不稱妙呢？所以需要再從部和味的角度來判斷，才能顯現出這部經的教圓和部圓。因此，判斷中又分為兩部分：先從四教的角度來判斷，再從五味的角度來判斷，如果不從教的角度來判斷，就不知道教的妙處，如果不從味的角度來判斷，就不知道部的妙處。下面一切判斷粗妙的文章都以此為例。最初從四教的角度來判斷粗妙，其中的教、行、證等，以下乘為妙為例，應該從位的角度來判斷，四教都以外凡為教，內凡為行，聖位為證。前面的兩教只是證得真諦，所以都粗，別教如果按照上下諸文，應該說證融教行不融，因為從初地證道的相同緣故。這篇《玄》文凡是判斷別義，未開顯的部分多順教道；現在這裡也是這樣，教譚中的理是融的，所以名為融，行證的次第所以名為不融。如果說證同，應該如前面所說，俱融是圓，所以稱妙。其次從五味的角度來說，『一破三』是指。
【English Translation】 The principle of the Tathagatagarbha (Womb of the Thus Come One), this is limited knowledge of the limitless. The section 'Now desiring to clearly explain' below clarifies that although the Four Noble Truths were previously said to be constant, they were not fully revealed. If they were clearly explained, it would be evident as previously stated, one constant and three impermanent. Starting from 'Having an opposite,' the next part discusses clear explanation, the three truths of suffering, accumulation, and the path are still impermanent, because there is a counteractive force, the path is impermanent; because obstacles need to be removed, accumulation is impermanent; because the body needs to be revealed, suffering is impermanent, therefore, for the time being, the truth of cessation is said to be constant. The fourth, the current teacher's criticism, is divided into three parts: first, a rebuke; second, from 'It should be known' below, the current teacher concludes that among the limitless Four Noble Truths, it specifically points out that the position of cessation and manifestation is at the first ground (Bhumis), called 'non-action'; third, from 'Nirvana' below, it quotes the Mahaparinirvana Sutra (Great Nirvana Sutra) to prove and conclude. Next is the judgment, however, the four aspects of the Four Noble Truths listed earlier, from shallow to deep, are distinguishing superior and inferior, but not clearly judging their superior and inferior. The reason for judging is because the Four Noble Truths spoken of in the current Lotus Sutra (Saddharma Puṇḍarīka Sūtra) are included in which teaching's Four Noble Truths? Therefore, this sutra alone obtains the title of 'wonderful,' so it is necessary to judge the coarse and the wonderful in this way. If only judging the perfect teaching among the four teachings is called wonderful, then all sutras have such a perfect meaning, why not call them wonderful? Therefore, it is necessary to judge from the perspective of division and flavor to reveal the perfection of the teaching and the perfection of the division of this sutra. Therefore, the judgment is divided into two parts: first, judging from the perspective of the four teachings, and then judging from the perspective of the five flavors. If one does not judge from the perspective of the teachings, one will not know the wonderfulness of the teachings, and if one does not judge from the perspective of the flavors, one will not know the wonderfulness of the division. All the articles below that judge the coarse and the wonderful follow this example. Initially, judging the coarse and the wonderful from the perspective of the four teachings, the teaching, practice, realization, etc., take the inferior vehicle as an example of the wonderful, and should be judged from the perspective of the stages. All four teachings take the outer ordinary as the teaching, the inner ordinary as the practice, and the holy stage as the realization. The previous two teachings only realize the truth of cessation, so they are both coarse. If the separate teaching follows the articles above and below, it should be said that the realization merges with the teaching and practice do not merge, because the realization of the path is the same from the first ground. This Profound text generally judges the separate meaning, and the parts that have not been revealed mostly follow the teaching and the path; it is the same here, the principle in the teaching discussion is merged, so it is called merged, and the order of practice and realization is called not merged. If it is said that the realization is the same, it should be said as before, both merged are perfect, so it is called wonderful. Secondly, from the perspective of the five flavors, 'one breaks three' refers to.
圓破通等。「二不入」者，藏通不入中也。「二一雖入一教不融」者，于圓別二教雖俱入中，別教不融。「熟蘇一破二」者，圓破通別。「一入一」者，別入中也。「一不入一」者，通鈍根也。「一雖入一教不融」者，重判別也。
次開粗者二：標、釋。釋者，若但判不開妙是粗外之妙，待對宛然，諸不了者咸謂待粗為妙，妙反成粗。如前引《中論》云：「若法為待成，是法還成待。」故今開之無復所待，即彼所待是能待故，能所名絕，待對體亡，故《中論》云：「今則無因待，亦無所成法。」是故須此一門開前三教之粗及彼四味中粗。下去諸法，例此可知。
又欲開諸經，先敘諸經不開之意，方顯今經開義異前。今文先敘諸經意，次「如是」下正開。初文者，準例亦應通敘華嚴方等二種四種，文無者略。于中二：先敘諸經意，次重約教約理等判。今且敘二味四經一論不同。初《大品》中雲「一切法趣」本是圓教三諦之文，今且離開以證三義。初即空文，即是下色尚不可得文也。經文不次，故前釋即空，后列二義以對三句。次引論文釋成《大品》，然《中論》偈文字是三意，諸文義用以初證藏。下文既云「已聞大乘十二因緣」，故知偈文局在三教，故今依文且證三意，下文自有兩品屬藏。「無量」等者，
【現代漢語翻譯】 現代漢語譯本：圓、破、通等。『二不入』指的是藏教和通教不入中道。『二一雖入一教不融』指的是，在圓教和別教這兩個教義中，雖然都進入了中道，但別教並不與中道融合。『熟蘇一破二』指的是圓教破除了通教和別教。『一入一』指的是別教進入中道。『一不入一』指的是通教中的鈍根之人。『一雖入一教不融』指的是，再次判別別教。
接下來是開顯粗略之法，分為二：標示和解釋。解釋是說，如果只是判別而不開顯妙法，那麼粗略就成了外在於妙法的存在，需要對待才能顯現。那些不瞭解的人會認為需要對待粗略才能顯現妙法，這樣妙法反而變成了粗略。就像前面引用的《中論》所說：『如果一個法需要依賴其他法才能成立，那麼這個法反過來也成了被依賴的法。』所以現在開顯它，不再有任何依賴，那麼它所依賴的也就是能依賴的，能依賴和所依賴的名相都消失了，對待的本體也消亡了，所以《中論》說：『現在沒有原因需要依賴，也沒有需要成立的法。』因此需要用這個法門來開顯前面三教的粗略以及四味中的粗略。下面的各種法，可以依此類推。
另外，想要開顯各種經典，首先敘述各種經典不開顯的含義，才能顯示出這部經開顯的意義與之前的不同。現在的經文先敘述各種經典的含義，然後從『如是』開始正式開顯。最初的經文，按照慣例也應該通盤敘述華嚴和方等這兩種四種，經文中沒有敘述的是省略了。其中分為二：先敘述各種經典的含義，然後重新從教義和道理等方面進行判別。現在先敘述二味四經一論的不同。《大品般若經》中說『一切法趣』，本來是圓教三諦的經文，現在且離開它來證明三種含義。最初是即空的經文，也就是下面的色尚不可得的經文。經文的順序不是按照次第排列的，所以先解釋即空，後面列出兩種含義來對應三句。其次引用論文來解釋《大品般若經》，然而《中論》的偈文字來是三種含義，各種經文的意義用最初的含義來證明藏教。下面的經文既然說『已經聽聞了大乘十二因緣』，所以知道偈文侷限在三教，所以現在按照經文且證明三種含義，下面的經文自有兩品屬於藏教。『無量』等，
【English Translation】 English version: 『Round, Break, Common,』 etc. 『Two Not Entering』 refers to the Teaching Store and Common Teaching not entering the Middle Way. 『Two Ones Though Entering, One Teaching Not Merging』 means that although both the Perfect Teaching and the Distinct Teaching enter the Middle Way, the Distinct Teaching does not merge with the Middle Way. 『Cooked Butter, One Breaks Two』 means the Perfect Teaching breaks the Common and Distinct Teachings. 『One Enters One』 means the Distinct Teaching enters the Middle Way. 『One Not Entering One』 refers to those of dull faculties in the Common Teaching. 『One Though Entering, One Teaching Not Merging』 refers to re-discriminating the Distinct Teaching.
Next is opening up the coarse, which is in two parts: indication and explanation. Explanation means that if one only discriminates without opening up the wonderful, then the coarse becomes something external to the wonderful, requiring a counterpart to manifest. Those who do not understand will think that the wonderful can only be manifested by contrasting it with the coarse, thus the wonderful becomes coarse instead. As quoted earlier from the Madhyamaka-karika (Treatise on the Middle Way): 『If a dharma is established by dependence, then that dharma in turn becomes the dependent.』 Therefore, now we open it up, with no further dependence, so that what it depends on is the able-to-depend. The names of the able and the dependent are extinguished, and the substance of the counterpart disappears. Therefore, the Madhyamaka-karika says: 『Now there is no cause to depend on, nor any dharma to be established.』 Therefore, this one dharma-gate is needed to open up the coarseness of the previous three teachings and the coarseness within the four flavors. The various dharmas below can be understood by analogy.
Furthermore, wanting to open up the various sutras, first narrate the meaning of the various sutras not opening up, in order to show that the meaning of opening up in this sutra is different from before. The current text first narrates the meaning of the various sutras, and then from 『Thus』 onwards, it formally opens up. The initial text, according to convention, should also comprehensively narrate the two types of four flavors of the Avatamsaka Sutra (Flower Garland Sutra) and the Vaipulya Sutras (Expansive Sutras); what is not narrated in the text is omitted. Among them, there are two parts: first, narrating the meaning of the various sutras; second, re-discriminating based on teaching and principle, etc. Now, let's first narrate the differences between the two flavors, four sutras, and one treatise. The Mahaprajnaparamita Sutra (Great Wisdom Sutra) says 『All dharmas tend towards,』 which is originally the text of the three truths of the Perfect Teaching, but now we leave it aside to prove three meanings. The first is the text of emptiness, which is the text below that even form is unattainable. The order of the sutra text is not sequential, so first explain emptiness, and then list two meanings to correspond to the three phrases. Next, quote the treatise to explain the Mahaprajnaparamita Sutra, however, the verses of the Madhyamaka-karika originally have three meanings, and the meaning of the various texts uses the initial meaning to prove the Teaching Store. Since the text below says 『already heard the twelve links of dependent origination of the Great Vehicle,』 it is known that the verses are limited to the three teachings, so now according to the text, we will prove three meanings, and the text below has two chapters belonging to the Teaching Store. 『Immeasurable,』 etc.
無量則從圓出三，此下三經同醍醐味，經意具如諸餘所說，《法華》可見。
《涅槃》言「追」者，退也。卻更分別前諸味也。「泯」者，合會也。自法華已前諸經皆泯，此意則順《法華》部也。至《大經》中更分別者，為被末代，故《大經》中具斯二說。于中又二：先列二品文意，次解釋。初如文，釋中但釋追泯，于中又三：先列，次釋，三「如此」下結意。釋中二：先釋，次料簡。釋中但釋初句，次餘三句例初句中意，其理既即，故說不可偏言。「那可偏作生生而說」者，此中意圓不偏說，故名不可說。若《止觀》破法遍中明圓理無說，故不可說；今為成教，從說便故，故知一句皆具四句。次料簡中，「問：佛何故作偏解耶」者，問意者義意既通佛于經中，何故但將第二句而解初句？答意者，若解第二即是初句，即解三四同於初句。次「或三種」下重判權實。前已明諸經若開若合，今欲開顯，故更重判多種權實，是權咸開皆令使妙。初可說、不可說兩番可解。次從「或四皆可說為粗」者，有言教故。「或四皆不可說為妙」者，契無說理故。「或四可說有粗有妙」者，實語是虛語故粗，如說而證故妙。「或四不可說有粗有妙」者，契如實理故妙，起默然見故粗。「或四可說非粗非妙」者，當教文字型非粗妙故
【現代漢語翻譯】 現代漢語譯本： 《無量義經》則從圓教流出，與之後的《法華經》、《涅槃經》同具醍醐之味，經文的含義都如其他地方所說，《法華經》中可以見到。
《涅槃經》所說的『追』，是退回的意思。是指退回，重新分別之前的各種味道。『泯』，是融合的意思。從《法華經》之前的所有經典都融合在一起，這個意思就順應了《法華經》的宗旨。到了《大般涅槃經》中又重新分別，是爲了適應末法時代的眾生，所以《大般涅槃經》中同時具備這兩種說法。其中又分為兩個部分：先列出兩品的文意，然後進行解釋。首先如經文所示，解釋中只解釋『追』和『泯』，其中又分為三個部分：先列出，然後解釋，第三部分以『如此』總結意思。解釋中分為兩個部分：先解釋，然後進行辨析。解釋中只解釋第一句，然後其餘三句都仿照第一句的意思，道理既然相同，所以說不可偏頗而言。『那可偏作生生而說』，這裡的意思是圓融而不偏頗地說，所以名為不可說。如果按照《止觀》中破法遍的說法，圓理是無說的，所以不可說；現在爲了成就教法，從方便說的角度出發，所以知道一句都具備四句。
接下來在辨析中，『問：佛何故作偏解耶』，提問的意思是，既然義理相通，佛在經中，為什麼只用第二句來解釋第一句？回答的意思是，如果解釋了第二句，也就是解釋了第一句，也就解釋了第三句和第四句，與第一句相同。接下來從『或三種』開始，重新判別權實。之前已經說明了諸經或開或合，現在想要開顯，所以重新判別多種權實，權教全部打開，都使之成為妙法。首先可說、不可說兩種情況都可以解釋。接下來從『或四皆可說為粗』開始，因為有言教的緣故。『或四皆不可說為妙』，是因為契合了無說的道理。『或四可說有粗有妙』，是因為真實的話語是虛妄的，所以是粗，如所說而證悟，所以是妙。『或四不可說有粗有妙』，是因為契合如實之理，所以是妙，從默然中產生見解，所以是粗。『或四可說非粗非妙』，是因為當下的教法文字本身並非粗妙。
【English Translation】 English version: The Immeasurable Meanings Sutra flows from the perfect teaching, and together with the subsequent Lotus Sutra and Nirvana Sutra, it possesses the flavor of ghee (clarified butter, representing the highest teaching). The meaning of the sutra is as described elsewhere, and can be seen in the Lotus Sutra.
The 『pursuing』 (zhui) mentioned in the Nirvana Sutra means retreating. It refers to retreating and re-analyzing the previous flavors. 『Merging』 (min) means combining. All sutras before the Lotus Sutra are merged, and this meaning aligns with the purpose of the Lotus Sutra. The reason for re-analyzing in the Great Nirvana Sutra is to accommodate sentient beings in the Dharma-ending Age, so the Great Nirvana Sutra contains both of these explanations. Within this, there are two parts: first, listing the meaning of the two chapters; second, explaining them. First, as the text shows, the explanation only explains 『pursuing』 and 『merging』, which is further divided into three parts: first, listing; then, explaining; and third, concluding the meaning with 『thus』. The explanation is divided into two parts: first, explaining; then, analyzing. The explanation only explains the first sentence, and then the remaining three sentences follow the meaning of the first sentence. Since the principles are the same, it is said that it cannot be spoken partially. 『How can it be said partially as arising and arising?』 The meaning here is to speak in a complete and non-partial way, so it is called unspeakable. If according to the explanation of breaking the Dharma universally in Zhi Guan (Ceasing and Contemplation), the perfect principle is unspeakable, so it is unspeakable; now, in order to accomplish the teaching, from the perspective of expedient speech, it is known that one sentence contains all four sentences.
Next, in the analysis, 『Question: Why did the Buddha give a partial explanation?』 The meaning of the question is, since the meaning is interconnected, why did the Buddha in the sutra only use the second sentence to explain the first sentence? The meaning of the answer is that if the second sentence is explained, it is also explaining the first sentence, and it also explains the third and fourth sentences, which are the same as the first sentence. Next, starting from 『or three kinds』, re-distinguishing provisional and real. It has already been explained that the sutras are either open or closed, and now wanting to reveal, so re-distinguishing various provisional and real teachings, all provisional teachings are opened up, making them all become wonderful Dharma. First, both the speakable and unspeakable situations can be explained. Next, starting from 『or all four can be said to be coarse』, because there is verbal teaching. 『Or all four cannot be said to be wonderful』, because it accords with the principle of no-speaking. 『Or four can be said to be both coarse and wonderful』, because true words are false, so they are coarse, and because they are enlightened as spoken, they are wonderful. 『Or four cannot be said to be both coarse and wonderful』, because they accord with the principle of suchness, so they are wonderful, and because they arise from silent views, they are coarse. 『Or four can be said to be neither coarse nor wonderful』, because the text of the teaching itself is neither coarse nor wonderful.
。「或四不可說非粗非妙」者，當教之理亦不當粗妙，雖有妙及非粗非妙，猶屬相待有粗有妙。
次從「如是等」下皆開其粗，令入今妙。于中又二：先開，次借光宅義以顯成妙。言「四皆不可說是位高」等者，既開權已，皆至究竟不可說理，即與妙經廣高長同，故用所開次第對之。準例諸科並應皆對廣高長義，但此元是光宅立之，於此非急，故余不論。句句至極，故是「位高」。皆可說者，一句皆可作四句說，故是「體廣」。亦可說亦不可說者，隨機說故，故是「用長」。「觀心可知」者，觀心即空，故見生無生；觀心即假，故見於無量；觀心即中，故見於無作。一心三觀於一念心見四四諦，前是廢權觀，后是開權觀。若論觀諦豈無觀心？但上來諸說皆約教門若施若廢，今辨觀心，則向所明居於一念，若境若智同在一心，故須更明以顯妙行。
次釋二諦，先標列，次正釋，自四。四中初文者又二：先敘他失，次辨今得。初文又三：先通明失，次別顯失相，三「古今」下總結。二諦之名顯于余教，故一代所出其名最多，能詮既多所詮難曉，故弘教者為茲諍生。「碩」大也。次「妙勝」下別明失，中二：初明聖者往因，次「然執者」下近代凡執。初文又三：初引經，次「二聖」下況斥，三「問」下料簡釋妨
【現代漢語翻譯】 現代漢語譯本 關於『或四不可說非粗非妙』，應當教導的道理也不應該是粗淺或精妙的。即使有精妙以及非粗非妙的說法，仍然是相對而言，有粗淺和精妙的區分。
接下來從『如是等』開始，都是爲了開啟那些粗淺的教義，使之進入如今精妙的教義。其中又分為兩部分：先是開啟，然後借用光宅的義理來顯明成就精妙。說到『四皆不可說是位高』等，既然已經開啟了權巧之法，最終都達到究竟不可說的道理，這就與《妙法蓮華經》的廣、高、長相同，所以用所開啟的次第來對應它。按照慣例，各個部分都應該對應廣、高、長的含義，但這些原本是光宅所立，在這裡並非緊要，所以其餘的就不再論述。句句都達到極致，所以是『位高』。都可以說，一句都可以作四句來說，所以是『體廣』。也可以說也可以不說，是隨機說法，所以是『用長』。『觀心可知』，觀心即是空，所以見到生即無生；觀心即是假，所以見到無量；觀心即是中，所以見到無作。一心三觀在一念心中見到四四諦（catvāri āryasatyāni，四聖諦），前面是廢除權巧的觀，後面是開啟權巧的觀。如果論觀諦，難道沒有觀心嗎？但上面所說的都是關於教門，或是施行或是廢除，現在辨明觀心，那麼先前所明就在一念之間，無論是境還是智都同在一心，所以需要更進一步說明來顯明精妙的修行。
接下來解釋二諦（dve satye，二諦），先是標列，然後正式解釋，分為四個部分。四個部分中的第一部分又分為兩部分：先敘述他人的過失，然後辨明我們所得到的。第一部分又分為三個部分：先是通明過失，然後分別顯明過失的相狀，第三部分從『古今』開始總結。二諦的名稱在其他教義中也很明顯，所以一代所出的關於二諦的名稱最多，能詮釋的既然多，所詮釋的就難以理解，所以弘揚教義的人為此產生爭論。『碩』，是大的意思。接下來從『妙勝』開始分別說明過失，分為兩部分：先說明聖者往昔的因緣，然後從『然執者』開始說明近代凡夫的執著。第一部分又分為三個部分：先引用經典，然後從『二聖』開始比況斥責，第三部分從『問』開始評論解釋疑問。
【English Translation】 English version Regarding 'or the four are inexpressible, neither coarse nor subtle,' the principle to be taught should also be neither coarse nor subtle. Even if there are subtle and non-coarse, non-subtle statements, they are still relative, with distinctions between coarse and subtle.
Next, starting from 'such as these,' all are to open up those coarse teachings, leading them into the now exquisite teachings. Within this, there are two parts: first, the opening; then, borrowing the meaning of Guangzhai to manifest the accomplishment of the exquisite. When it says 'the four are all inexpressible, the position is high,' etc., since the expedient means have already been opened, they all reach the ultimate inexpressible principle, which is the same as the vastness, height, and length of the Wonderful Dharma Lotus Sutra, so the order of what is opened is used to correspond to it. According to the example, all sections should correspond to the meaning of vastness, height, and length, but these were originally established by Guangzhai, and it is not urgent here, so the rest will not be discussed. Every phrase reaches the extreme, so it is 'position is high.' All can be spoken, one phrase can be made into four phrases, so it is 'body is vast.' Can be spoken and cannot be spoken, it is speaking according to the occasion, so it is 'use is long.' 'Knowable by observing the mind,' observing the mind is emptiness, so seeing birth is no-birth; observing the mind is provisional, so seeing the immeasurable; observing the mind is the middle way, so seeing the non-action. The one mind with three contemplations sees the four Noble Truths (catvāri āryasatyāni) in one thought, the former is the contemplation of abandoning the expedient, the latter is the contemplation of opening the expedient. If discussing contemplating the Truths, is there no contemplation of the mind? But the above statements are all about the teachings, whether applying or abandoning, now clarifying the contemplation of the mind, then what was previously clarified resides in one thought, whether the object or the wisdom are both in one mind, so it is necessary to further clarify to manifest the exquisite practice.
Next, explaining the Two Truths (dve satye), first listing them, then formally explaining, divided into four parts. The first part of the four is further divided into two: first narrating the faults of others, then distinguishing what we have obtained. The first part is further divided into three: first generally clarifying the faults, then separately manifesting the appearances of the faults, the third part summarizes starting from 'ancient and modern.' The name of the Two Truths is evident in other teachings, so the most names about the Two Truths were produced in one generation, since what can explain is many, what is explained is difficult to understand, so those who propagate the teachings create disputes because of this. 'Shuo' means great. Next, starting from 'exquisite and superior,' separately explaining the faults, divided into two parts: first explaining the past causes of the sages, then explaining the attachments of ordinary people in modern times starting from 'but those who are attached.' The first part is further divided into three parts: first quoting the scriptures, then comparing and rebuking starting from 'two sages,' the third part comments and explains the doubts starting from 'question.'
。初文引《妙勝定經》，如《止觀》第三記。次文可見。三釋妨中二重問答以辨諍位，二聖在因何位生諍？故須從近以二生為問。復重遮言，二生之前又亦不應墮于惡道。答中二：先通指二生之前，次「又二生」下別約教簡示。初意者，自始發心至此已來皆名為前，何必近惡道出即至二生。次文中言「爾前」者，齊初僧祇初皆名爾前，故容有墮，以此菩薩至第三僧祇始離五障方乃不墮，何必第三阿僧祇末始惡道出？次問答中先問中引《金光明》者，難后三教無墮落者，何故十地猶有虎狼等畏？后之三教並有十地，故以為難。畏故具惑，具惑故墮，何故云無墮落惡道？故引彼經第四為難。彼〈金勝陀羅尼品〉十方諸佛同時說十番陀羅尼以護十地，如護初地云：「若有善男子得陀羅尼，名依功德力，是過去諸佛所說，若誦持者永離師子虎狼等怖。」乃至第十地，亦各有陀羅尼等。彼經十地既為虎狼所害，那言三教無墮落耶？答意者亦二：先通答、次別答。初文者，意引《大經》二十云：「菩薩雖見是身無量過患具足充滿，為欲受持《涅槃經》，故猶好將護不令乏少，觀于惡象及惡知識等無有二。何以故？壞法身故。菩薩于惡象等心無恐怖，于惡知識生怖畏心。何以故？是惡象等唯能壞身不能壞心，惡知識者二俱壞故。若惡
象者唯壞一身，惡知識者壞無量身無量善心，臭身凈身肉身法身亦爾。為惡象殺，不至三趣，為惡友殺，必至三趣。」《大經》文意既是生身菩薩，此父母身不免狼害，非謂有害必墮惡道。章安云：諸惡獸等但是惡緣，不能生人噁心；惡知識者甘譚詐媚巧言令色牽人作惡，以作惡故破人善心，名之為殺，即墮地獄。煩惱斷者不為所牽，故不墮獄。
次「然圓教」下約教酬向十地之難。言「余教肉身」等者，別教既無一生之中得入十地，則不得云十地猶有虎狼等畏，但約觀解十地猶為一品無明虎狼所害；通教教門十地無惑，故無觀解虎狼之義，若九地已前亦可通用，若作廢權通教，十地由為界外無明狼害。又復遮云「于理則通」等者，遮于通別雖有十地觀解之義，於事不通，故應復初圓教申難。
次「然執者」下約近世凡執又三：初執佛果不同，次執世諦不同，次執破立不同。初文者，「佛果出二諦外」等，如《止觀》第三記。次文者，「梁世執世諦不同」者，初師云「皆有」者，如雲瓶即是名，項細腹粗以銅為體，盛持盥洗以之為用。次師云「無體」者，名用如前，體無自性。若言項細腹粗是瓶體者，人應是瓶；若銅為體，鈴應是瓶。第三師云「無體用」者，有名無體，如前所說。若言盛持盥洗是瓶用者
【現代漢語翻譯】 現代漢語譯本： 大象只會傷害一個身體，而惡知識（指引人作惡的人）會毀壞無數的身體和無數的善心。臭身、凈身、肉身、法身也是同樣的道理。被惡象殺死，不至於墮入三惡道（地獄、餓鬼、畜生），被惡友殺死，必定會墮入三惡道。《大經》的文意是指生身菩薩，這父母所生的身體難免會受到狼的侵害，但並非說受到侵害就一定會墮入惡道。章安（隋代天臺宗僧人）說：各種惡獸等只是惡緣，不能使人生起噁心；而惡知識用甜蜜的言辭、虛假的諂媚、巧妙的言語和偽善的臉色來引誘人作惡，因為作惡的緣故，破壞人的善心，這就可以稱之為殺害，因此會墮入地獄。煩惱已經斷除的人不會被他們所牽引，所以不會墮入地獄。 接下來『然圓教』以下，是從教義的角度來回應前面提出的關於十地菩薩的疑問。說到『余教肉身』等，別教（佛教宗派之一）沒有一生之中就能進入十地的說法，所以不能說十地菩薩仍然有被虎狼等傷害的畏懼，只是從觀解的角度來說，十地菩薩仍然會被一品無明（最細微的迷惑）的虎狼所傷害；通教（佛教宗派之一）的教義認為十地菩薩已經沒有迷惑，所以沒有觀想虎狼的說法，如果在九地之前也可以通用這種說法，如果作為廢除權宜之說的通教，十地菩薩仍然會被界外無明的狼所傷害。又進一步遮止說『于理則通』等，是說雖然通教和別教有關於十地菩薩觀解的說法，但在事實上是行不通的，所以應該回到最初的圓教（佛教宗派之一）來重新提出疑問。 接下來『然執者』以下，是從近世凡夫的執著來分析，又有三種：一是執著佛果不同，二是執著世諦（世俗諦，指世間事物表面的、虛幻的真實）不同，三是執著破立（破除和建立）不同。第一段文字，『佛果出二諦外』等，如《止觀》（《摩訶止觀》，天臺宗重要著作）第三卷所記載。第二段文字，『梁世執世諦不同』，第一位法師說『皆有』，比如認為瓶子就是名，頸細腹粗，以銅為體，用來盛水盥洗。第二位法師說『無體』，名稱和用途和前面一樣，但體性沒有自性。如果說頸細腹粗是瓶子的體性，那麼人也應該是瓶子；如果說銅是瓶子的體性，那麼鈴鐺也應該是瓶子。第三位法師說『無體用』，只有名稱沒有體性，就像前面所說的那樣。如果說盛水盥洗是瓶子的用途
【English Translation】 English version: An elephant can only harm one body, but an evil teacher (one who leads people to do evil) can destroy countless bodies and countless good hearts. The same applies to foul bodies, pure bodies, physical bodies, and Dharma bodies. Being killed by a rogue elephant does not necessarily lead to the three evil realms (hell, hungry ghosts, and animals), but being killed by an evil friend will certainly lead to the three evil realms. The meaning of the 『Great Sutra』 refers to a Bodhisattva in the physical body. This body born of parents is inevitably subject to harm from wolves, but it does not mean that being harmed will necessarily lead to the evil realms. Zhang』an (a Tiantai monk of the Sui Dynasty) said: Various evil beasts are merely evil conditions and cannot cause people to generate evil thoughts; but evil teachers use sweet words, false flattery, clever speech, and hypocritical expressions to entice people to do evil. Because of doing evil, they destroy people』s good hearts, which can be called killing, and therefore they will fall into hell. Those who have severed their afflictions will not be led astray by them, so they will not fall into hell. Next, from 『However, the perfect teaching』 onwards, the difficulty of the ten grounds (the ten stages of Bodhisattva development) mentioned earlier is addressed from the perspective of doctrine. Regarding 『physical bodies of other teachings』 etc., the Distinct Teaching (a Buddhist school) does not have the concept of entering the ten grounds in one lifetime, so it cannot be said that Bodhisattvas on the ten grounds still have fear of being harmed by tigers and wolves. It is only from the perspective of contemplation and understanding that Bodhisattvas on the ten grounds can still be harmed by the tigers and wolves of one aspect of ignorance (the subtlest form of delusion); the doctrine of the Comprehensive Teaching (a Buddhist school) holds that Bodhisattvas on the ten grounds are free from delusion, so there is no concept of contemplating tigers and wolves. This can also be applied before the ninth ground. If the Comprehensive Teaching is regarded as abolishing expedient teachings, Bodhisattvas on the ten grounds are still harmed by the wolves of ignorance beyond the realm. Furthermore, the statement 『it is consistent in principle』 etc. is meant to prevent the idea that although the Comprehensive and Distinct Teachings have the concept of contemplation and understanding of the ten grounds, it is not feasible in practice. Therefore, we should return to the original Perfect Teaching (a Buddhist school) to raise the question again. Next, from 『However, those who cling』 onwards, the attachments of ordinary people in recent times are analyzed, and there are three types: first, attachment to different Buddha fruits; second, attachment to different mundane truths (conventional truth, referring to the superficial and illusory reality of worldly things); and third, attachment to different demolitions and establishments (breaking down and building up). The first passage, 『The Buddha fruit is beyond the two truths』 etc., is as recorded in the third volume of 『Zhi Guan』 (『Mohe Zhiguan』, an important work of the Tiantai school). The second passage, 『The Liang Dynasty held different mundane truths』, the first teacher said 『all exist』, for example, believing that a bottle is just a name, with a narrow neck and a thick belly, made of copper, and used for holding water for washing. The second teacher said 『no substance』, the name and use are the same as before, but the substance has no self-nature. If it is said that the narrow neck and thick belly are the substance of the bottle, then a person should also be a bottle; if it is said that copper is the substance of the bottle, then a bell should also be a bottle. The third teacher said 『no substance or use』, there is only a name and no substance, as mentioned before. If it is said that holding water for washing is the use of the bottle
，盆應是瓶，及不假手。又遍銅無瓶，瓶體尚無，誰為瓶用？體用雖無，世諦立名，名不可廢，是故更無第四師計。第三文者，破古來二十三家明二諦義，如《止觀》第三記，文在梁昭明集。三總結中，「古」即聖者往因及梁世已前，「今即」陳世諸德。次「今謂」下今家正判，復為融通，使古今諸釋咸屬隨情。于中又四：初總明立意，次「略有」下列三，三「隨情」下解釋，四「若解」下結。初中根欲，如《止觀》十力中釋。次意，如文。第三釋中雲「隨情」等者，如《止觀》第三記。初釋隨情又五：初略明所以，次引教示相，三「如順」下譬執教之失，四「眾師」下重斥，五「若二十三家」下去取。初如文。次文云「世第一法有無量種」者，亦約多人，如下智妙中說，一人無，多人有，既可分為二品，亦可分為無量品，「際真尚爾」者，舉世第一，況前三位。自世第一已前皆屬隨情，如世第一鄰近於真，尚有多品，況復忍位乃至停心，故隨情多。次釋隨情智中為四：初立相，次「如五百」下引事，三「經云」下復引教證，四「如此」下結。合前文隨情及後文隨智，相對得為一種二諦，故有此意來也。若不爾者，經有此文，判屬何釋？五百身因，如《止觀》第二記。三引證者，合世人心所見二諦為一世諦，合出世人
【現代漢語翻譯】 現代漢語譯本 盆應是瓶，以及不假借他人之手。（註：此處『盆』應為『瓶』，指受戒時使用的缽。）又即使遍尋銅器也找不到瓶，瓶子的實體尚且不存在，那麼誰來使用瓶子呢？實體和作用雖然都不可得，但在世俗諦的層面可以安立名稱，名稱不可廢棄，因此不再有第四種師長的計較。（註：世俗諦，指世俗認知的真實。）第三段文字，是破斥古來二十三家對於二諦（註：二諦，指真諦和俗諦）的解釋，如同《止觀》（註：《摩訶止觀》）第三卷的記載，文字收錄在梁昭明文集中。在三總結中，『古』指的是聖者的往昔因緣以及梁朝之前，『今』指的是陳朝的各位德行之士。接下來『今謂』之後是今家的正式判斷，又加以融通，使得古今各種解釋都歸屬於隨情（註：隨情，指隨順眾生根性的方便說法）。其中又分為四個部分：首先總明立意，其次『略有』之後列出三種，第三『隨情』之後是解釋，第四『若解』之後是總結。最初的部分關於根欲，如同《止觀》十力中的解釋。其次是意，如同文中所說。第三部分解釋中說『隨情』等，如同《止觀》第三卷的記載。最初解釋隨情又分為五個部分：首先簡略說明原因，其次引用教證顯示相狀，第三『如順』之後用比喻說明執著教條的過失，第四『眾師』之後再次斥責，第五『若二十三家』之後是取捨。最初的部分如同文中所說。其次文中說『世第一法有無量種』，也是就多數人而言，如下智妙中所說，一人沒有，多人有，既然可以分為兩種，也可以分為無數種，『際真尚爾』，是舉世第一法為例，更何況前三位。（註：世第一法，指四善根中的最高位。）從世第一法之前都屬於隨情，如同世第一法鄰近於真諦，尚且有多種品類，更何況忍位乃至停心位，所以隨情很多。接下來解釋隨情智分為四個部分：首先建立相狀，其次『如五百』之後引用事例，第三『經云』之後再次引用教證，第四『如此』之後是總結。結合前文的隨情和後文的隨智，相對而言可以成為一種二諦，所以有這樣的用意。如果不是這樣，經文中有這樣的文字，應該判屬於哪種解釋？五百身因，如同《止觀》第二卷的記載。第三引用教證，是把世俗人心所見的二諦合為一種世俗諦，把出世間人
【English Translation】 English version 『Pen』 should be 『Ping』 (bottle), and not through someone else's hand. (Note: Here, 『Pen』 should be 『Ping,』 referring to the bowl used during ordination.) Moreover, even if one searches all over for copperware, one cannot find a bottle; the entity of the bottle does not yet exist. Then, who will use the bottle? Although the entity and function are both unattainable, names can be established on the level of conventional truth (Satyasamvriti, note: conventional truth refers to the reality perceived by ordinary people). Names cannot be abandoned; therefore, there is no longer a consideration of a fourth teacher. The third passage is to refute the twenty-three schools of thought from ancient times regarding the meaning of the two truths (Dva Satya, note: the two truths refer to the ultimate truth and the conventional truth), as recorded in the third volume of Mohe Zhiguan (note: Mahā-śamatha-vipassanā), and the text is collected in the anthology of Prince Zhaoming of the Liang Dynasty. In the three summaries, 『ancient』 refers to the past causes and conditions of the sages and before the Liang Dynasty, and 『now』 refers to the virtuous individuals of the Chen Dynasty. Following 『Now we say,』 is the formal judgment of the present school, which is then integrated, so that all interpretations, ancient and modern, belong to Suisheng (note: Suisheng, meaning expedient teachings that accord with beings' dispositions). Among them, there are four parts: first, a general explanation of the intention; second, after 『briefly there are,』 three are listed; third, after 『Suisheng,』 there is an explanation; and fourth, after 『If understanding,』 there is a conclusion. The initial part concerning roots and desires is like the explanation in the ten powers of Zhiguan. Second is the intention, as stated in the text. The third part of the explanation says 『Suisheng,』 etc., as recorded in the third volume of Zhiguan. The initial explanation of Suisheng is further divided into five parts: first, a brief explanation of the reason; second, quoting teachings to show the characteristics; third, after 『such as following,』 using a metaphor to illustrate the fault of clinging to doctrines; fourth, after 『various teachers,』 again rebuking; and fifth, after 『if the twenty-three schools,』 it is about acceptance and rejection. The initial part is as stated in the text. Second, the text says 『The worldly first dharma has countless kinds,』 which is also in terms of the majority of people, as said in the Lower Wisdom Subtle. One person does not have it, but many people do. Since it can be divided into two kinds, it can also be divided into countless kinds. 『Even the boundary of truth is like this,』 is taking the worldly first dharma as an example, let alone the previous three positions. (Note: Worldly first dharma refers to the highest position among the four good roots.) Everything before the worldly first dharma belongs to Suisheng, just as the worldly first dharma is close to the ultimate truth and still has many categories, let alone the position of forbearance and even the position of stopping the mind, so there are many Suisheng. Next, the explanation of Suisheng wisdom is divided into four parts: first, establishing the characteristics; second, after 『such as five hundred,』 citing examples; third, after 『the sutra says,』 again citing scriptural proof; and fourth, after 『like this,』 it is a conclusion. Combining the Suisheng of the previous text and the Suizhi (note: Suizhi, meaning teachings that accord with wisdom) of the following text, relatively speaking, it can become a kind of two truths, so there is such an intention. If not, if there is such text in the sutra, to which explanation should it be assigned? The cause of the five hundred bodies is as recorded in the second volume of Zhiguan. The third citation of scriptural proof is to combine the two truths seen by the minds of worldly people into one conventional truth, and to combine the truths seen by people beyond the world.
所見二諦為第一義諦，共為一番二諦也。結文，可見。◎ 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第六
天臺沙門湛然述
◎次釋隨智，置於世人心所見者，獨明聖人所見二諦，自為一番。于中為五：初立相，次「如眼」下舉譬，三「又如」下引事，四「毗曇」下重以譬顯二諦深勝，五「故經」下引教結名。佛居極位，故舉極位以證智勝、以結得名。初文中「悟理」是見真，復能了俗諦，故知隨智具有二諦。譬中「色空」即譬二諦。引事中引近事以況遠理，入事禪如「悟真」，身虛心豁如「了俗」。譬顯中見惑如「小云」，思惑如「大云」。「無漏」謂見真，「世智」謂了俗。結名中舉凡失以顯聖得，故知聖人二諦具也。第四結文，可見。
次正明二諦者，于中為四：先明來意，次明功能，三「所言」下廣釋，四「問答」下問答料簡。初文者，凡諸釋義或從廣之略、或先略后廣，從略即預用跨節，從廣則教門當分，故略言之唯一法性以對無明，無明是迷真之始，法性則全指無明無始時來奚嘗非真，未發心前無真不俗，只點一法，二諦宛然。俗即百界千如，真即同居一念，仍顯相異，義理雖足其如粗淺，聞之墮苦，故佛於一代曲開七重、二十一重以赴物情
【現代漢語翻譯】 現代漢語譯本 所見二諦（兩種真理：世俗諦和勝義諦）為第一義諦（最高真理），合起來構成一番二諦。總結上文，顯而易見。 《法華玄義釋簽》卷第六 天臺沙門湛然 述 其次解釋隨智，將世人心所見之二諦置於一邊，單獨闡明聖人所見的二諦，自成一番道理。其中分為五部分：首先確立其體相，其次從『如眼』開始舉例比喻，再次從『又如』開始引用事例，第四從『毗曇』開始再次用比喻來彰顯二諦的深刻殊勝，第五從『故經』開始引用經文來總結命名。佛陀處於最高的果位，所以用最高的果位來證明智慧的殊勝，並以此總結獲得名稱。在第一部分中，『悟理』是見真諦，又能明瞭世俗諦，所以知道隨智具有二諦。比喻中的『色空』就是比喻二諦。引用事例中，引用近事來比況深遠的道理，入事禪就像『悟真』，身心虛空豁達就像『了俗』。比喻彰顯中，見惑就像『小云』，思惑就像『大云』。『無漏』指見真諦，『世智』指了俗諦。總結命名中，舉出凡夫的缺失來彰顯聖人的獲得，所以知道聖人具備二諦。第四部分總結上文，顯而易見。 其次正式闡明二諦，其中分為四部分：首先說明來意，其次說明功能，第三從『所言』開始廣泛解釋，第四從『問答』開始進行問答式的辨析。第一部分說明來意，凡是解釋義理，或者從廣到略，或者先略后廣，從略來說就是預先使用跨越章節的方法，從廣來說就是教門應當安守本分，所以簡略地說就是唯一法性來對應無明（無知），無明是迷惑真理的開始，法性則完全指無明無始以來何嘗不是真理，在未發菩提心之前沒有不真的俗諦，只點明一法，二諦就完整地顯現出來。俗諦就是百界千如（宇宙萬法的種種相狀），真諦就是同居一念（安住于當下的一念），仍然顯示出體相的差異，義理雖然足夠但顯得粗淺，聽了之後會墮入痛苦，所以佛陀在一代教化中委婉地開示七重、二十一重，來適應眾生的根性。
【English Translation】 English version The two truths (two kinds of truth: conventional truth and ultimate truth) seen are the ultimate truth (the highest truth), which together constitute a set of two truths. Concluding the text, it is evident. The Profound Meaning of the Lotus Sutra with Commentary, Volume 6 Commentary by the Shramana Zhanran of Tiantai Next, explaining 'following wisdom,' setting aside the two truths seen by the minds of ordinary people, it exclusively elucidates the two truths seen by sages, forming a distinct category. Within this, there are five parts: first, establishing the characteristics; second, starting from 'like the eye,' giving examples; third, starting from 'also like,' citing events; fourth, starting from 'Abhidharma,' again using metaphors to highlight the profound superiority of the two truths; fifth, starting from 'therefore the sutra,' citing teachings to conclude the naming. The Buddha resides in the ultimate position, so the ultimate position is used to prove the superiority of wisdom and to conclude the attainment of the name. In the first part, 'understanding the principle' is seeing the true truth, and also being able to understand the conventional truth, so it is known that following wisdom possesses both truths. In the metaphor, 'form and emptiness' are metaphors for the two truths. In citing events, near events are cited to compare distant principles; entering event-based meditation is like 'understanding the true,' the body being empty and the mind being open is like 'understanding the conventional.' In the metaphoric highlighting, afflictions of view are like 'small clouds,' afflictions of thought are like 'large clouds.' 'Non-outflow' refers to seeing the true truth, 'worldly wisdom' refers to understanding the conventional. In concluding the naming, the faults of ordinary people are cited to highlight the attainments of sages, so it is known that sages possess both truths. The fourth part concludes the text, it is evident. Next, formally elucidating the two truths, within this, there are four parts: first, explaining the intention; second, explaining the function; third, starting from 'what is said,' extensively explaining; fourth, starting from 'questions and answers,' conducting question-and-answer analysis. The first part explains the intention, whenever explaining meanings, either from broad to narrow, or first narrow then broad; from narrow, it is to use methods that cross chapters in advance; from broad, the teachings should adhere to their respective roles, so briefly speaking, it is the single Dharma-nature corresponding to ignorance (avidya), ignorance is the beginning of delusion of truth, Dharma-nature completely refers to how ignorance has never not been truth since beginningless time, before arousing the Bodhi mind, there is no conventional truth that is not true, only pointing out one Dharma, the two truths are completely revealed. Conventional truth is the myriad aspects of the universe, ultimate truth is dwelling in a single thought (abiding in the present moment), still showing the differences in characteristics, although the meaning is sufficient, it seems crude and shallow, hearing it will lead to suffering, so the Buddha in his teachings throughout his life, subtly revealed seven layers, twenty-one layers, to adapt to the dispositions of sentient beings.
，使佛本懷暢、使物宿種遂故。以下二門判之開之，意如前說。
次功能中二：先出初番，次以後況初。初又二：法、譬。初法者，如《止觀》中，始自迦羅、終至圓著，無不併為初教所破，況複列后各三番耶？
三正釋中二：先列，次釋。初意者，一藏，二通，三別接通，四圓接通，五別，六圓接別，七圓。若《止觀》中為成理觀，但以界外理以接界內理，故藏通兩教明界內理，別圓二教明界外理，通別兩教是明兩理之交際，是故但明別接通耳。今前六重仍存教道，於法華前逗彼權機，故有圓接通別二義，實道只應圓理接權，故釋今文，應順教道復以圓中接于但中。又此七名雖立二諦，后之五意義已含三，幻有即俗，空即是真，不空是中，但觀名中空，合在何諦？若合在俗諦，即如別教名含真入俗二諦；若合入真諦，如別圓入通名含中入真二諦，藏通即名單俗單真，圓教即名不思議真俗。細得此意，尋名釋義不失毫微。
次解釋中文自為七，若欲憑教者，然此七文散在諸經，無一處具出，唯《大經》十二，四諦文后列八二諦，章安作七二諦銷之，初一是總，餘七是別。初云「如出世人心所見者，名第一義諦，世人心所見者，名為世諦。」疏云總冠諸諦，世情多種束為世諦，聖智多知束為第一義諦
【現代漢語翻譯】 現代漢語譯本，使佛陀的本懷得以暢達，使眾生宿世的善根得以成就。以下用兩個方面來判別和開顯，意義如前文所說。
其次在功能方面分為兩點：先提出最初的一番，然後用後面的情況來比況最初的。最初的一番又分為兩方面：法、譬。先說法，如《止觀》中，從最初的迦羅（kalpa，劫）到最終的圓滿證悟，沒有不被初教所破斥的，更何況是後面列出的各三番呢？
三、正式解釋中分為兩點：先列出，然後解釋。最初的含義是：一、藏教，二、通教，三、別教接通教，四、圓教接通教，五、別教，六、圓教接別教，七、圓教。如果在《止觀》中爲了成就理觀，只是用界外的理來接界內的理，所以藏教和通教闡明界內的理，別教和圓教闡明界外的理，通教和別教是闡明兩種理的交界，因此只闡明別教接通教。現在前面的六重仍然存在教道，在《法華經》之前適應他們的權巧之機，所以有圓教接通教和別教兩種含義，真實的道理只應該用圓滿的理來接引權巧，所以解釋現在的經文，應該順應教道，再次用圓滿的中道來接引但中。另外，這七個名稱雖然建立了二諦，後面的五種意義已經包含了三諦，幻有就是俗諦，空就是真諦，不空就是中諦，但觀這個名稱是中道空，應該歸於哪個諦呢？如果歸於俗諦，就像別教的名稱包含真入俗二諦；如果歸於真諦，就像別教和圓教入通教的名稱包含中入真二諦，藏教和通教就只是單俗單真，圓教就是不可思議的真俗。仔細領會這個意思，尋找名稱解釋含義就不會有絲毫的偏差。
其次解釋中文分為七個方面，如果要憑藉教義，那麼這七段文字散落在各部經典中，沒有一處完整地出現，只有《大般涅槃經》（Mahāparinirvāṇa Sūtra）第十二卷，在四諦文之後列出了八種二諦，章安大師將其歸納為七種二諦來解釋，第一種是總說，其餘七種是別說。最初說：『如出世人心所見者，名第一義諦（paramārtha-satya，勝義諦），世人心所見者，名為世諦（saṃvṛti-satya，世俗諦）。』疏中說總括了各種諦，世間的情感多種多樣，歸納為世諦，聖人的智慧多方面瞭解，歸納為第一義諦。
【English Translation】 English version, To enable the Buddha's original intention to be expressed freely, and to enable the good roots of sentient beings from past lives to be accomplished. The following two aspects are used to distinguish and reveal it, with the meaning as mentioned earlier.
Secondly, in terms of function, it is divided into two points: first, the initial instance is presented, and then the subsequent situations are used to compare the initial one. The initial instance is further divided into two aspects: Dharma and analogy. First, regarding the Dharma, as in the 'Mohe Zhiguan', from the initial kalpa (迦羅) to the final perfect enlightenment, nothing is not refuted by the initial teaching, let alone the three instances listed later?
Third, the formal explanation is divided into two points: first, list them, and then explain them. The initial meaning is: 1. Tripitaka teaching (藏教), 2. Shared teaching (通教), 3. Distinct teaching connecting to shared teaching (別接通), 4. Perfect teaching connecting to shared teaching (圓接通), 5. Distinct teaching (別教), 6. Perfect teaching connecting to distinct teaching (圓接別), 7. Perfect teaching (圓教). If in the 'Mohe Zhiguan' to achieve the contemplation of principle, it is only using the principle beyond the boundary to connect with the principle within the boundary, so the Tripitaka teaching and Shared teaching clarify the principle within the boundary, the Distinct teaching and Perfect teaching clarify the principle beyond the boundary, the Shared teaching and Distinct teaching clarify the boundary between the two principles, therefore only the Distinct teaching connecting to Shared teaching is clarified. Now the previous six levels still exist in the teaching path, before the 'Lotus Sutra' adapting to their expedient devices, so there are two meanings of Perfect teaching connecting to Shared teaching and Distinct teaching, the true principle should only use the perfect principle to connect with the expedient, so explaining the current text, it should follow the teaching path, and again use the perfect middle way to connect with the provisional middle. In addition, although these seven names establish the two truths, the latter five meanings already contain the three truths, illusory existence is the conventional truth (saṃvṛti-satya), emptiness is the ultimate truth (paramārtha-satya), non-emptiness is the middle truth, but the name 'but-contemplation' is the emptiness of the middle way, to which truth should it belong? If it belongs to the conventional truth, it is like the name of the Distinct teaching containing the two truths of entering the conventional from the ultimate; if it belongs to the ultimate truth, it is like the names of the Distinct and Perfect teachings entering the Shared teaching containing the two truths of entering the ultimate from the middle, the Tripitaka and Shared teachings are simply conventional and simply ultimate, the Perfect teaching is the inconceivable truth and conventional. Carefully understand this meaning, and searching for the name to explain the meaning will not have the slightest deviation.
Next, the explanation of the Chinese text is divided into seven aspects, if you want to rely on the teachings, then these seven paragraphs of text are scattered in various scriptures, and there is no complete appearance in one place, only the twelfth volume of the 'Mahāparinirvāṇa Sūtra' (大般涅槃經), after the Four Noble Truths, lists eight kinds of two truths, and Master Zhang'an summarized them into seven kinds of two truths to explain, the first is a general statement, and the remaining seven are specific statements. The initial statement is: 'As seen by the minds of those who have transcended the world, it is called the ultimate truth (paramārtha-satya), as seen by the minds of worldly people, it is called the conventional truth (saṃvṛti-satya).' The commentary says that it summarizes the various truths, the emotions of the world are diverse, summarized as the conventional truth, the wisdom of the saints understands in many ways, summarized as the ultimate truth.
，即是諸教隨情智也。經云「五陰和合稱名某甲，是名世諦；解陰無陰亦無名字，離陰亦無是名第一義諦。」陰是實法、某甲是假名，即實有俗諦也。無陰無名即假實空，若離陰者名太虛空，是故離陰亦無某甲及二諦名。疏云名無名二諦也。世諦有名、真諦無名，即生滅二諦也。經云「或有法有名有實是名第一義諦，或有法有名無實是名世諦。」幻化假名即空，故實即真諦也。只指幻化，但有假名，故名世諦，故疏雲實不實二諦也。真實幻化不實也，即無生二諦也。經云「如我人眾生壽命知見，乃至如龜毛兔角等，陰界入是名世諦，苦集滅道是名真諦。」兔角之俗與前不殊，故成單俗，四諦義含共為真諦，即是含中真諦也。故疏云定不定二諦也。即單俗、復真，俗是不定、中道名定。經云「世法有五種：謂名世、句世、縛世、法世、執著世，是名世諦。經文廣解，於此五法心無顛倒，名第一義諦。」五種世法名與前異，大意不別亦是單俗，於世無倒謂見實相，教道但中雖未究竟，此中究竟望前故實，故疏云法不法二諦也。法謂實相，不法謂俗，亦是含中二諦也。經云「燒割死壞是名世諦，無燒割死等是名第一義諦。」地前方便皆屬無常故云可燒，登地見常故無燒等，故疏云燒不燒二諦也。無常可燒，常不可燒，復俗單
【現代漢語翻譯】 這指的是各種教義隨著眾生的根性和智慧而有所不同。經中說：『五陰（色、受、想、行、識，five aggregates）和合而被稱為某甲（name of a person），這是世俗諦（conventional truth）；解脫五陰，既沒有五陰也沒有名字，遠離五陰也沒有名字，這被稱為第一義諦（ultimate truth）。』五陰是實法（real phenomena），某甲是假名（provisional name），這就是實有的世俗諦。沒有五陰沒有名字，就是假和實都空（emptiness of both the conventional and the real），如果遠離五陰，就如同太虛空（great emptiness），所以遠離五陰也沒有某甲和二諦（two truths）的名字。疏中說，有名字和沒有名字就是二諦。世俗諦有名字，真諦（ultimate truth）沒有名字，這就是生滅二諦（truths of arising and ceasing）。經中說：『有的法有名有實，這被稱為第一義諦，有的法有名無實，這被稱為世俗諦。』幻化（illusion）的假名就是空，所以真實的就是真諦。只是指幻化，只有假名，所以名為世俗諦，所以疏中說，真實和不真實就是二諦。真實和幻化是不真實的，這就是無生二諦（truths of non-arising）。經中說：『如我（self）、人（person）、眾生（sentient beings）、壽命（lifespan）、知見（views），乃至如龜毛（turtle hair）、兔角（rabbit horns）等，陰（skandhas）、界（dhatus）、入（ayatanas）是名世俗諦，苦（suffering）、集（origin of suffering）、滅（cessation of suffering）、道（path to the cessation of suffering）是名真諦。』兔角的世俗與前面沒有區別，所以成為單俗（single conventional truth），四諦的意義包含共同的真諦，這就是含中的真諦（truth within the conventional）。所以疏中說，定和不定就是二諦。即單俗、復真（single conventional, repeated ultimate truth），俗是不定的，中道（middle way）名為定。經中說：『世法有五種：謂名世（name-world）、句世（phrase-world）、縛世（bondage-world）、法世（dharma-world）、執著世（attachment-world），是名世俗諦。經文廣解，於此五法心無顛倒，名第一義諦。』五種世法的名字與前面不同，大意沒有區別，也是單俗，對於世間沒有顛倒，就是見到實相（true nature），教道但中（teaching of the middle way）雖然未究竟，此中究竟望前故實（ultimate in this context compared to the previous），所以疏中說，法和不法就是二諦。法指的是實相，不法指的是世俗，也是含中的二諦。經中說：『燒（burning）、割（cutting）、死（death）、壞（decay）是名世俗諦，無燒割死等是名第一義諦。』地前方便（preliminary practices before reaching the bhumis）都屬於無常（impermanence），所以說可以燒，登地（reaching the bhumis）見到常（permanence），所以沒有燒等，所以疏中說，燒和不燒就是二諦。無常可以燒，常不可以燒，復俗單 現代漢語譯本
【English Translation】 This refers to the fact that various teachings differ according to the dispositions and wisdom of sentient beings. The sutra says: 'The aggregation of the five skandhas (form, feeling, perception, mental formations, and consciousness) is called 'so-and-so' (name of a person), this is the conventional truth (samvriti-satya); the liberation from the five skandhas, where there are neither the five skandhas nor a name, and the absence of the five skandhas, is called the ultimate truth (paramartha-satya).' The five skandhas are real phenomena, and 'so-and-so' is a provisional name, which constitutes the real conventional truth. The absence of the five skandhas and a name signifies the emptiness of both the conventional and the real. If one transcends the skandhas, it is like the great emptiness (tathata), hence, transcending the skandhas implies the absence of 'so-and-so' and the names of the two truths. The commentary states that having a name and not having a name are the two truths. Conventional truth has a name, while ultimate truth has no name, which are the two truths of arising and ceasing. The sutra says: 'Some dharmas have both name and reality, which is called the ultimate truth; some dharmas have a name but no reality, which is called the conventional truth.' The illusory provisional name is emptiness, so reality is the ultimate truth. It only points to illusion, which only has a provisional name, hence it is called conventional truth. Therefore, the commentary states that reality and unreality are the two truths. Reality and illusion are unreal, which are the two truths of non-arising. The sutra says: 'Such as self (atman), person (pudgala), sentient beings (sattva), lifespan (jīvita), views (dṛṣṭi), and even like turtle hair (kūrma-loma), rabbit horns (śaśa-viṣāṇa), etc., the skandhas (skandha), realms (dhatu), and entrances (ayatana) are called conventional truth; suffering (duhkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga) are called ultimate truth.' The conventionality of rabbit horns is no different from the previous examples, so it becomes a single conventional truth. The meaning of the Four Noble Truths contains a shared ultimate truth, which is the truth within the conventional. Therefore, the commentary states that fixed and unfixed are the two truths. That is, single conventional, repeated ultimate truth; the conventional is unfixed, and the Middle Way (madhyama-pratipad) is called fixed. The sutra says: 'There are five kinds of worldly dharmas: namely, the name-world (nama-loka), the phrase-world (pada-loka), the bondage-world (bandhana-loka), the dharma-world (dharma-loka), and the attachment-world (abhinivesha-loka), these are called conventional truth. The sutra extensively explains that having no inverted views about these five dharmas is called ultimate truth.' The names of the five kinds of worldly dharmas are different from the previous ones, but the general meaning is not different, and it is also a single conventional truth. Having no inversion towards the world means seeing the true nature (tathata). Although the teaching of the Middle Way is not yet ultimate, the ultimate in this context compared to the previous is real. Therefore, the commentary states that dharma and non-dharma are the two truths. Dharma refers to true nature, and non-dharma refers to the conventional, which are also the two truths within the conventional. The sutra says: 'Burning (dahana), cutting (chhedana), death (marana), decay (bhanga) are called conventional truth; the absence of burning, cutting, death, etc., is called ultimate truth.' The preliminary practices before reaching the bhumis (stages of enlightenment) all belong to impermanence (anitya), so it is said that they can be burned. Reaching the bhumis means seeing permanence (nitya), so there is no burning, etc. Therefore, the commentary states that burning and non-burning are the two truths. Impermanence can be burned, permanence cannot be burned, repeated conventional single English version
中二諦也。經云「有八種苦是名世諦，無八種苦故是第一義。」八苦無常同前燒義，無八苦真即是實相，故疏云苦不苦二諦，亦是復俗單中。教道有苦，圓中無苦。經云「譬如一人有多名字，依父母生是名世諦，依十二緣和合生者名第一義諦。」依父母生即十二緣，而分二者，以《大經》中明十二緣即佛性故，且據顯說，即以佛性而為真諦，依父母生即是無明名為世諦。故疏雲和合二諦，真俗不二故名和合，復俗復中二諦也。后乃結云今七二諦來銷此文，佛旨難知且用一師意耳。
初釋三藏實有二諦者，但標總名，以解釋直銷，不復列別名。于中為二：初正釋二諦，次示三意。初文又四：初釋相，次引證，三述意，四結名。初文中言「森羅」者，須指三界依正相也。次引證中言「大品云色空空色」等者，此引《大品《以證三藏，既不云即，故且證藏，俗只是色析滅色，故名為空色，謂色實有，名為不滅；雖不可滅，以無常故，名為色空。次述意中，以能治所治俱實有故是故互無。次「約此」下總釋隨情等三，歷下六重，意應可見。故諸文下但略點而已，故云「推之可知」。雖諸教不同，但約教異說即是隨情，約入理說即是隨智，二義相對即隨情智，皆以當教定之使無雜亂，其意可顯。
次釋即空二諦者，
【現代漢語翻譯】 中二諦（二諦指世俗諦和第一義諦）也。《涅槃經》云：『有八種苦，是名為世諦（指有生老病死等痛苦的世間），無八種苦，故是第一義諦（指超越痛苦的真理）。』八苦無常，與前文所說的燒燃之義相同，沒有八苦的真理就是實相。所以，《疏》中說苦與不苦這二諦，也是既包含世俗諦又包含中道諦。在教法引導的層面有苦，在圓融的中道層面則無苦。《涅槃經》又云：『譬如一人有多個名字，依父母所生，是名為世諦，依十二因緣和合而生者，名第一義諦。』 依父母所生即是十二因緣，而將二者分開來說，是因為《大般涅槃經》中說明十二因緣即是佛性，暫且依據顯說的角度，就以佛性作為真諦，依父母所生即是無明，名為世諦。所以，《疏》中說和合二諦，真諦和俗諦不是二元對立的，所以名為和合，是既包含世俗諦又包含中道諦的二諦。最後總結說，現在用七種二諦來解釋這段經文，佛的旨意難以理解，暫且採用一家之言。
首先解釋三藏教所說的實有二諦，只是標出總的名稱，用解釋來直接闡明，不再列出別的名稱。其中分為兩部分：首先正式解釋二諦，其次說明三藏教的意圖。正式解釋二諦又分為四個部分：首先解釋二諦的體相，其次引用經文來證明，再次陳述三藏教的意圖，最後總結名稱。在解釋體相的部分中，所說的『森羅』，必須指三界（欲界、色界、無色界）的依報和正報之相。其次在引用經文證明的部分中，所說的『《大品般若經》云色空空色』等，這是引用《大品般若經》來證明三藏教的觀點，既然沒有說是『即』，所以暫且只是證明三藏教，世俗諦只是將色法分析到滅盡，所以名為空色，意思是色法是真實存在的，所以名為不滅；雖然不可滅，但因為無常的緣故，所以名為色空。再次在陳述意圖的部分中，因為能治療煩惱的法和所要治療的煩惱都是真實存在的，所以是互相不存在的。再次，在『約此』之後，總的解釋隨情、隨智、隨情智這三種二諦，歷數下面的六重二諦，意圖應該可以明白。所以各個文句下面只是略微點明而已，所以說『推之可知』。雖然各個教派不同，但從教法的差異來說，就是隨情二諦，從契合真理來說，就是隨智二諦，二者相對而言就是隨情智二諦，都用各自的教法來確定，使之沒有雜亂，其中的意思就可以顯現出來。
其次解釋即空二諦。
【English Translation】 The two truths (two truths refer to conventional truth and ultimate truth) in the Madhyamaka school. The Nirvana Sutra says, 'There are eight kinds of suffering, which are called conventional truth (referring to the suffering of birth, old age, sickness, and death in the world). The absence of these eight kinds of suffering is called ultimate truth (referring to the truth that transcends suffering).' The impermanence of the eight sufferings is the same as the meaning of burning mentioned earlier. The truth of the absence of the eight sufferings is the true reality. Therefore, the Commentary says that the two truths of suffering and non-suffering also include both conventional truth and the middle way truth. There is suffering in the realm of teaching and guidance, but no suffering in the realm of the perfect middle way. The Nirvana Sutra also says, 'For example, a person has many names. Being born of parents is called conventional truth. Being born of the combination of the twelve links of dependent origination is called ultimate truth.' Being born of parents is the same as the twelve links of dependent origination, but the two are separated because the Mahaparinirvana Sutra explains that the twelve links of dependent origination are the Buddha-nature. For the time being, according to the explicit explanation, the Buddha-nature is regarded as the ultimate truth, and being born of parents is ignorance, which is called conventional truth. Therefore, the Commentary says that the two truths are combined, and the true truth and the conventional truth are not dualistic, so it is called combination, which is the two truths that include both conventional truth and the middle way truth. Finally, it is concluded that the seven kinds of two truths are now used to explain this passage. The Buddha's intention is difficult to understand, so for the time being, only one school's opinion is adopted.
First, explain the two truths of real existence in the Sarvastivada school. Only the general name is marked, and the explanation is used to directly clarify it, and no other names are listed. It is divided into two parts: first, formally explain the two truths, and second, explain the intention of the Sarvastivada school. The formal explanation of the two truths is divided into four parts: first, explain the characteristics of the two truths, second, cite scriptures to prove it, third, state the intention of the Sarvastivada school, and finally, summarize the names. In the part of explaining the characteristics, the 'countless phenomena' must refer to the dependent and principal aspects of the three realms (the desire realm, the form realm, and the formless realm). Secondly, in the part of citing scriptures to prove it, the 'The Perfection of Wisdom Sutra says that form is emptiness and emptiness is form' etc., this is citing the Perfection of Wisdom Sutra to prove the viewpoint of the Sarvastivada school. Since it is not said to be 'identical', it is only temporarily proving the Sarvastivada school. Conventional truth is only analyzing form until it is exhausted, so it is called emptiness of form, which means that form is real, so it is called non-extinction; although it cannot be extinguished, it is impermanent, so it is called form is emptiness. Again, in the part of stating the intention, because the dharma that can cure afflictions and the afflictions to be cured are both real, they are mutually non-existent. Again, after 'about this', the three kinds of two truths of following inclination, following wisdom, and following both inclination and wisdom are generally explained. Counting the six levels of two truths below, the intention should be clear. Therefore, the various sentences below are only briefly pointed out, so it is said that 'it can be inferred'. Although the various schools are different, from the difference of the teachings, it is the two truths of following inclination, from the agreement with the truth, it is the two truths of following wisdom, and the two are relatively speaking, it is the two truths of following both inclination and wisdom, and they are all determined by their respective teachings, so that there is no confusion, and the meaning can be revealed.
Secondly, explain the two truths of immediate emptiness.
亦二：初釋二諦，次明三意。初文為五：初立名，次斥前，三正釋相，四引證，五結名，並可見。次三意中二：先列、次分別。此教三乘所入真諦不殊三藏，然所照俗二教不同，故須更此分別釋疑。于中為二：先標，次釋。標中雲「小當」者，未暇廣及，且略辨異，故云「小」耳。次「何者」下釋，中四：先出同異，次釋同異，三「如百川」下舉譬，四「只就」下引例。前二可知。譬中二：先譬、次合。初譬中言「復局還源江河則異」者，會海如真同，江河如俗異。由觀俗故契真如，由眾水故成海，會海雖同卻尋本源，江河則異，如會真不異卻尋本俗，俗則不同。「俗是」下合譬釋疑。次「只就」下將藏通出假不同，以例藏通兩俗。二人出假是一，而三根不同，何妨二教真同而所觀俗各異。
次釋接義者，即含中入真也。于中為三：初以一法標，次「俗不」下略以三法示，三「其相」下辨相，通寄三法以辨其相。漏無漏本是通法，為成接義故立雙非。空不空本是別法，一切法趣本是圓法，於一一法，各有三人取解不同者，良由機發故所聞不同。又通教菩薩由根利鈍發習不同，故鈍同二乘，直至法華方乃被會；利者爾前接入中道，故使同觀幻有之俗而契真各異。所以別圓機發對鈍住空，致成三別。是以釋后二接須
【現代漢語翻譯】 現代漢語譯本： 亦二：首先解釋二諦（satya-dvaya，真諦和俗諦），其次闡明三意。初文分為五部分：首先確立名稱，其次駁斥先前的觀點，第三正確地解釋其相狀，第四引用證據，第五總結名稱，這些都可以看到。其次，在三意中分為兩部分：先列出，再分別解釋。此教義中，三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）所證入的真諦與三藏（tripitaka，經、律、論）並無不同，然而所照見的俗諦二教不同，所以需要再次對此進行分別解釋以消除疑惑。其中分為兩部分：先標明，再解釋。標明中說『小當』，是因為沒有時間廣泛涉及，暫且略微辨別差異，所以說『小』。其次，在『何者』下進行解釋，其中分為四部分：先指出相同和不同之處，其次解釋相同和不同之處，第三『如百川』下舉出譬喻，第四『只就』下引用例子。前兩部分可以理解。譬喻中分為兩部分：先是譬喻，然後是合喻。最初的譬喻中說『復局還源江河則異』，會海如同真諦相同，江河如同俗諦不同。因為觀察俗諦的緣故而契合真如，因為眾多水流的緣故而形成大海，會海雖然相同卻要追尋其本源，江河則不同，如同會歸真諦沒有不同卻要追尋其本來的俗諦，俗諦則不同。『俗是』下是合喻解釋疑惑。其次，『只就』下將藏教和通教的出假不同，用來比喻藏教和通教的兩種俗諦。二人的出假是一樣的，而三根（上根、中根、下根）不同，又有什麼妨礙二教的真諦相同而所觀察的俗諦各自不同呢。
其次解釋接義，就是包含中而入真諦。其中分為三部分：首先用一個法來標明，其次『俗不』下略微用三個法來展示，第三『其相』下辨別相狀，通教寄託於三個法來辨別其相狀。漏無漏本來是通法，爲了成就接義的緣故而設立雙非。空不空本來是別法，一切法趣本是圓法，對於每一個法，各有三種人取解不同，這是因為根機引發的緣故，所以聽聞到的不同。又通教菩薩因為根性的利鈍，引發的習氣不同，所以鈍根的如同二乘，直到法華經時才被會歸；利根的在法華經之前就接入中道，所以使得他們共同觀察幻有的俗諦而契入的真諦各自不同。所以別教和圓教的根機引發，對鈍根的安住在空性，導致形成三種差別。因此解釋後面的兩種接引需要。
【English Translation】 English version: Also two: First, explain the two truths (satya-dvaya, the conventional truth and the ultimate truth); second, clarify the three meanings. The first part is divided into five sections: first, establish the name; second, refute the previous views; third, correctly explain the characteristics; fourth, cite evidence; fifth, conclude the name, all of which can be seen. Second, in the three meanings, there are two parts: first, list them; second, explain them separately. In this teaching, the ultimate truth entered by the three vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) is no different from the three pitakas (tripitaka, Sutra, Vinaya, Abhidhamma), but the conventional truths illuminated by the two teachings are different, so it is necessary to further explain and dispel doubts about this separately. Among them, there are two parts: first, indicate; second, explain. In the indication, it says 'small when' because there is no time to cover it extensively, and only slightly distinguish the differences, so it is called 'small'. Second, the explanation is under 'What', which is divided into four parts: first, point out the similarities and differences; second, explain the similarities and differences; third, give a metaphor under 'Like hundreds of rivers'; fourth, cite an example under 'Just on'. The first two parts are understandable. The metaphor is divided into two parts: first, the metaphor; second, the combination. The initial metaphor says 'The rivers are different when they return to their source', the meeting of the sea is the same as the ultimate truth, and the rivers are different as the conventional truth. Because of observing the conventional truth, one is in accordance with the ultimate truth, because of the many streams of water, the sea is formed, although the meeting of the sea is the same, it is necessary to trace its origin, the rivers are different, such as the meeting of the ultimate truth is not different, but to trace its original conventional truth, the conventional truth is different. 'Conventional is' is a combined metaphor to explain doubts. Second, 'Just on' uses the difference between the provisional of the Tripitaka teaching and the Common teaching to compare the two conventional truths of the Tripitaka teaching and the Common teaching. The provisional of the two people is the same, but the three roots (superior, middle, inferior) are different, what is the hindrance to the ultimate truth of the two teachings being the same and the conventional truths observed are different.
Secondly, explaining the meaning of connection is to include the middle and enter the ultimate truth. Among them, there are three parts: first, mark with one dharma; second, slightly show with three dharmas under 'Conventional is not'; third, distinguish the characteristics under 'Its appearance', the Common teaching entrusts the three dharmas to distinguish its characteristics. Leaks and non-leaks are originally common dharmas, and for the sake of achieving the meaning of connection, double negation is established. Emptiness and non-emptiness are originally separate dharmas, and all dharmas tend to be original is the perfect dharma. For each dharma, there are three kinds of people who take different understandings, because the root machine is triggered, so what is heard is different. Also, the Bodhisattvas of the Common teaching have different habits due to the sharpness and dullness of their roots, so the dull roots are like the two vehicles, and they are not gathered until the Lotus Sutra; the sharp roots are connected to the Middle Way before the Lotus Sutra, so that they jointly observe the conventional truth of illusion and the ultimate truth they enter are different. Therefore, the root machine of the Separate teaching and the Perfect teaching is triggered, and the dull roots are settled in emptiness, resulting in three differences. Therefore, it is necessary to explain the latter two connections.
對通鈍，共成三人同聞異聽，故約漏等以示解源。若得此意，於一切法無礙自在。于中為四：初正釋三相，次「無量」下明三意，三「何故」下釋疑，四「大品」下引證三人。初文又二：初正釋，次「是故」下結。初文自有三別。初文者。三人俱作雙非之名而取解不等，于中為三：初依教立，次「初人」下明行相，三「何者」下重釋。「非無漏是遣著」者，無漏無著，由行者著心緣之，今破其著心，故名為「非」，故云「非無漏」也。「如緣」下引例釋成，覆宗真諦。離著云非，還歸無漏，此初人意也，即通鈍根。「次人又人」即利根二人也。圓人亦云「雙非」者，帶通方便是故爾耳。次引《大經》空不空例漏無漏，可以意知。次言「三人聞趣」者，初人云「諸法不離空」，義當一切法趣空，故引例云「如瓶如」等，如即空也。如瓶是空，十方界空不異瓶空，故十方空皆趣瓶空，即通人也。次人聞趣知此但中須修地前一切諸行，來趣向後以發初地中道之理，即別人也。第三人聞即具一切，名之為趣。次結中言「或對」者，三真是能對，一俗是所對。
次明三意，中二：初立，次釋。初文云「無量」等者，相接已成赴機形勢，于中復各情等逗緣，去取在地，故云「出沒利物」。次釋中二：先釋入真，次釋照俗。初
【現代漢語翻譯】 現代漢語譯本：對於通鈍根性的人，共同成就的三個人聽聞佛法，但理解各異，所以用『漏』（煩惱）等概念來揭示解脫的根源。如果能理解這個意思，對於一切法就能無礙自在。其中分為四個部分：首先是正式解釋三相（三種不同的理解），其次從『無量』開始闡明三種意趣，第三從『何故』開始解釋疑問，第四從『大品』開始引用經文來證明這三種人。首先解釋三相，又分為兩部分：首先是正式解釋，其次從『是故』開始總結。正式解釋又分為三個小部分。第一個小部分是，三個人都使用了『雙非』（既非是，也非不是）這個名稱，但他們的理解卻不相同。其中分為三個方面：首先是依據教義來建立，其次從『初人』開始闡明修行狀態，第三從『何者』開始重新解釋。『非無漏是遣著』的意思是，無漏本身是沒有執著的，但修行者因為執著於心而緣於它，現在破除這種執著心，所以稱為『非』，因此說『非無漏』。『如緣』以下引用例子來解釋說明，迴歸到真諦。離開執著稱為『非』，最終還是歸於無漏，這是第一個人的意思，也就是通鈍根性的人。『次人又人』指的是利根的兩個人。圓教的人也說『雙非』，是因為帶有通教的方便法門，所以才這樣說。接下來引用《大經》（《涅槃經》）中空與不空的例子，以及漏與無漏的例子，可以意會。接下來所說的『三人聞趣』，第一個人說『諸法不離空』，意思是指一切法都趨向于空，所以引用例子說『如瓶如』等，『如』就是空的意思。如瓶子是空，十方世界的空與瓶子的空沒有區別，所以十方世界的空都趨向于瓶子的空，這就是通教的人。第二個人聽聞後知道這只是中道，需要在地前修習一切諸行，來趨向于證得初地中道的道理，這是別教的人。第三個人聽聞后就具足一切，這稱為趣入。最後的總結中說『或對』，三真（三種真諦）是能對治的，一俗（世俗諦）是所對治的。 接下來闡明三種意趣，分為兩部分：首先是建立，其次是解釋。首先所說的『無量』等，是說相互接觸已經形成了應機的態勢，其中又各自的情感等同於逗引因緣，取捨在於各自，所以說『出沒利物』（示現各種形象來利益眾生）。接下來的解釋分為兩部分：首先是解釋入真（進入真諦），其次是解釋照俗（觀照世俗）。
【English Translation】 English version: Regarding those of dull faculties, the three individuals who together achieve enlightenment hear the Dharma but understand it differently. Therefore, concepts like 'leaks' (afflictions) are used to reveal the source of liberation. If one can grasp this meaning, one can be unhindered and free in relation to all dharmas. This is divided into four parts: first, a formal explanation of the three aspects (three different understandings); second, beginning with 'immeasurable,' clarifying the three intentions; third, beginning with 'why,' explaining doubts; and fourth, beginning with 'Mahaprajnaparamita Sutra,' citing scriptures to prove these three types of individuals. First, explaining the three aspects, which is further divided into two parts: first, a formal explanation; second, beginning with 'therefore,' a conclusion. The formal explanation is further divided into three smaller parts. The first part is that all three individuals use the term 'double negation' (neither is nor is not), but their understandings differ. This is divided into three aspects: first, establishing based on doctrine; second, beginning with 'the first person,' clarifying the state of practice; and third, beginning with 'what,' re-explaining. 'Non-leakage is to dispel attachment' means that non-leakage itself has no attachment, but practitioners become attached to it because they cling to the mind. Now, breaking this clinging mind is called 'non,' hence the saying 'non-leakage.' 'Like conditions' below cites examples to explain and illustrate, returning to the ultimate truth. Leaving attachment is called 'non,' and ultimately it returns to non-leakage. This is the meaning of the first person, that is, those of dull faculties. 'The second person and the other person' refers to the two individuals of sharp faculties. Those of the perfect teaching also say 'double negation' because it carries the expedient means of the common teaching, hence the saying. Next, citing the examples of emptiness and non-emptiness, and leakage and non-leakage, from the Mahaparinirvana Sutra, which can be understood intuitively. Next, what is said about 'the three individuals hearing and approaching' is that the first person says 'all dharmas are not apart from emptiness,' meaning that all dharmas tend towards emptiness. Therefore, citing examples such as 'like a vase, like,' 'like' means emptiness. Just as a vase is empty, the emptiness of the ten directions is no different from the emptiness of the vase, so the emptiness of the ten directions tends towards the emptiness of the vase. This is the person of the common teaching. The second person, after hearing, knows that this is only the middle way and needs to cultivate all practices before the ground to tend towards realizing the principle of the middle way of the first ground. This is the person of the distinct teaching. The third person, after hearing, immediately possesses everything, which is called approaching. The final conclusion says 'or against,' the three truths (three kinds of truth) are what can be used to counteract, and the one conventional (conventional truth) is what is being counteracted. Next, clarifying the three intentions, which is divided into two parts: first, establishing; second, explaining. What is said first, such as 'immeasurable,' means that mutual contact has already formed a responsive situation, in which each person's emotions are equivalent to enticing causes, and the choice lies with each individual, so it is said 'appearing and disappearing to benefit beings' (manifesting various forms to benefit sentient beings). The following explanation is divided into two parts: first, explaining entering the truth; second, explaining illuminating the mundane.
入真中雲「若隨智證俗隨智轉」等者，若隨智證一俗隨三真轉也。以此隨智觀幻有之俗，由隨智轉，證真不同，故成三種二諦之別，並以智證字為句頭，二諦字為句末，從「三人入智」下卻釋隨智證真已后，重以證智更照前俗，故使三俗相局不同。若成偏真，局照幻俗；成不空真，局照恒沙佛法之俗；成實相真，局照界外不思議俗。
三釋疑中二：先立疑，次釋。釋中雲「此是不共般若與二乘共說」者，諸部般若以但不但二種中道不共之法與二乘共說，如雲「四諦清凈故真如清凈」等，例方等部非無此義，以方等經多順彈訶，共義稍疏，故判在般若。般若於菩薩則成共說，故至下文判粗妙中雲方等有說通別入通圓入通。
四「大品云」去引證三人所見不同。初人元在通教，乃至干慧亦得義云與薩婆若相應；若成別圓，縱入初地初住，亦得通為初發心也。以望本人，是初得故，況未入位而非初耶？今文別教為「遊戲神通」者，以存教道，讓證屬圓故也。若入圓教，借使住前亦得通名坐道場也，即是相似觀行為如佛也。為異別教，故在初住，引文同異具如《止觀》第七記。
次明別二諦，中二：初正釋，次明三意。初文又二：初正釋相，次「二乘」下斥小。又二：先斥，次引證。初文者，二乘在彼頓教
，聞別尚自如聾啞等，故今斥小得引彼文。次引證中言「五百聲聞謂說真諦」者，《大經》三十三云：「我雖說一切眾生悉有佛性，眾生不解佛自意語。善男子！如是語者，後身菩薩尚不能解，況復二乘其餘菩薩？我於一時在耆阇崛山與彌勒共論世諦，舍利弗等五百聲聞於是事中都無識者，何況出世第一義諦？」疏云：「問：何處為五百說？答：一云《華嚴》中如聾如啞，又云西方經何量，又云天臺師云多有所關。」又《大經》十五云：「複次如來說於世諦，眾生謂為第一義諦，有時說第一義諦，眾生謂為世諦。」是則諸佛境界非二乘所知。二乘既以菩薩之俗為真，當知菩薩真俗並非二乘所測。
次圓接別又二：先正釋，次明三意。初文又二：先略立，次「別人」下斥別釋相。
圓二諦者，又二：先釋二諦，次明三意。初文中又四：一立，二釋相，三譬，四明諦意。初文但以二諦俱不思議以辨別。前列名中以略有其相，如雲三諦，各言趣故。次釋相中但云相即言濫于通，應從意說，意以一切趣中為真，與百界千如及千如本空為俗而相即，故知今即即彼別教次第三諦，次第即已方成今即。何者？彼若未即，猶同小空及隨事假對中論即，今若即已三俱圓極，不即而即、即而不即，故有理即乃至究竟，良由於此
【現代漢語翻譯】 現代漢語譯本：聽說別教的菩薩自視如同聾啞之人，所以現在駁斥小乘，引用他們的經文。接下來引證中提到『五百聲聞認為說的是真諦』，《大般涅槃經》第三十三卷說：『我雖然說一切眾生都有佛性（Buddha-nature），但眾生不理解佛的真實意語。善男子！這樣的話，後身的菩薩尚且不能理解，更何況二乘（Śrāvaka and Pratyekabuddha）和其他菩薩？我曾經在耆阇崛山（Gṛdhrakūṭa）與彌勒（Maitreya）共同討論世諦（saṃvṛti-satya），舍利弗（Śāriputra）等五百聲聞對此事一無所知，何況是出世的第一義諦（paramārtha-satya）？』疏中說：『問：在哪裡為五百聲聞說的？答：一種說法是《華嚴經》（Avataṃsaka Sūtra）中如同聾啞，又說西方經有多少，又說天臺宗的師父說有很多相關之處。』又《大般涅槃經》第十五卷說：『再次，如來說世諦，眾生認為是第一義諦，有時說第一義諦，眾生認為是世諦。』因此，諸佛的境界不是二乘所能理解的。二乘既然把菩薩的俗諦當作真諦，應當知道菩薩的真諦和俗諦不是二乘所能測度的。 接下來，圓教連線別教又分為兩部分：先是正式解釋，然後說明三種含義。首先的經文又分為兩部分：先是簡略地建立，然後在『別人』之下駁斥別教的解釋。 圓教的二諦，又分為兩部分：先解釋二諦，然後說明三種含義。最初的經文又分為四個部分：一是建立，二是解釋相狀，三是比喻，四是說明諦的含義。最初的經文只是用二諦都不可思議來辨別。前面列舉名目中略微有其相狀，如說三諦，各自說趣向的緣故。接下來解釋相狀中只是說相即容易流於氾濫，應該從意來說，意以一切趣向中為真，與百界千如（hundred realms and thousand suchnesses）以及千如本空為俗而相即，所以知道現在所說的即是彼別教的次第三諦，次第相即之後才能成就現在的相即。為什麼呢？彼教如果尚未相即，還如同小乘的空以及隨事假，對應于中觀論的相即，現在如果相即之後三者都圓滿到極點，不即而即、即而不即，所以有理即乃至究竟，正是由於這個原因。
【English Translation】 English version: Hearing that the Separate Teaching Bodhisattvas regard themselves as deaf and mute, I now refute the Śrāvakas by quoting their scriptures. Next, in the citation, it is said that 'the five hundred Śrāvakas thought that the true meaning was being spoken.' The thirty-third chapter of the Mahāparinirvāṇa Sūtra says: 'Although I say that all sentient beings have Buddha-nature (Buddha-nature), sentient beings do not understand the Buddha's true intention. Good man! Even Bodhisattvas in later lives cannot understand such words, let alone the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and other Bodhisattvas? Once, on Gṛdhrakūṭa Mountain, I discussed the mundane truth (saṃvṛti-satya) with Maitreya (Maitreya), and Śāriputra (Śāriputra) and the five hundred Śrāvakas knew nothing about this matter, let alone the ultimate truth (paramārtha-satya) beyond the world?' The commentary says: 'Question: Where was it spoken for the five hundred Śrāvakas? Answer: One says it is like being deaf and mute in the Avataṃsaka Sūtra (Avataṃsaka Sūtra), and another says how much the Western scriptures contain, and another says that the Tiantai master said there are many related points.' Also, the fifteenth chapter of the Mahāparinirvāṇa Sūtra says: 'Furthermore, when the Tathāgata speaks of the mundane truth, sentient beings think it is the ultimate truth; sometimes when he speaks of the ultimate truth, sentient beings think it is the mundane truth.' Therefore, the realm of the Buddhas is not something that the Two Vehicles can understand. Since the Two Vehicles regard the Bodhisattva's conventional truth as the ultimate truth, it should be known that the Bodhisattva's ultimate and conventional truths are not something that the Two Vehicles can fathom. Next, the Perfect Teaching connects to the Separate Teaching in two parts: first, a formal explanation, and then a clarification of three meanings. The first text is further divided into two parts: first, a brief establishment, and then a refutation of the Separate Teaching's explanation under 'others'. The Two Truths of the Perfect Teaching are again divided into two parts: first, an explanation of the Two Truths, and then a clarification of three meanings. The initial text is further divided into four parts: first, establishment; second, explanation of characteristics; third, analogy; and fourth, clarification of the meaning of the truths. The initial text only distinguishes by saying that both truths are inconceivable. The preceding list of names briefly contains their characteristics, such as saying the Three Truths, each speaking of the direction of approach. Next, the explanation of characteristics only says that interpenetration is prone to being indiscriminate, so it should be explained from the intention, which takes truth in all directions of approach, and interpenetrates with the hundred realms and thousand suchnesses (hundred realms and thousand suchnesses) and the fundamental emptiness of the thousand suchnesses as conventional truth, so it is known that what is now said is the sequential Three Truths of the Separate Teaching, and only after sequential interpenetration can the present interpenetration be achieved. Why? If that teaching has not yet interpenetrated, it is still like the emptiness of the Small Vehicle and the provisionality that follows things, corresponding to the interpenetration of the Madhyamaka school; if now, after interpenetration, all three are perfectly complete, non-interpenetrating yet interpenetrating, interpenetrating yet non-interpenetrating, so there is principle-identity up to ultimate realization, and this is precisely the reason.
。故知別二諦乃至通藏本妙，本即情謂自殊，故得汝行是菩薩道。次譬中，先譬、次合。譬中「如如意珠」，如《止觀》第五記。彼文具以三譬方顯，此譬俱譬初立及第二釋相。四明諦意，可見，用初意以釋之大途自顯。次明三意中又二：先釋，次引證。「種種緣」即隨情也，即指法華已前；心安疑斷即是法華中意，即是隨智；若情智相對即第三意也。
四料簡中，初「問真俗應相對」者，應如三藏俗有真無，或如通教幻有幻空，云何別接已去真俗不同？答中先列四句，次釋四句。初二句可解。「別真俗異」者，俗則有無不同，真則唯一中道。圓教二諦真俗既融二諦名同，同異相對故成四句。從「七種」下寄此料簡，略撮前七種，使文現可覽。次「問何不接三藏」者，問三藏二乘永入滅者。答中雲界內小乘根敗取證，故是昔教二乘人也。「餘六是摩訶衍」等者，此置二乘，約通菩薩等於法華前得有接義，故云「餘六」。三藏菩薩非但教拙，以未斷惑接義不成，故一教俱廢。所言廢者，二乘之人於法華前生滅度想，菩薩復轉成衍中人。又通教二乘於法華前得二味益，亦名前進。三藏二乘據生滅度想者，縱未入滅，以根敗故菩提心死。此並據於法華會前挫言根敗，若至法華根敗復生，故云其不在此會，汝當爲宣說，
【現代漢語翻譯】 現代漢語譯本：因此可知，別教二諦乃至通教的本妙，這個『本』是指情執認為自身與佛不同，所以說你的行為是菩薩道。接下來是譬喻部分，先是譬喻，然後是合喻。譬喻中說『如如意珠』，就像《止觀》第五卷所記載的那樣。那裡的文字用三種譬喻來充分顯明，這裡的譬喻同時譬喻了最初的建立和第二種解釋相。四是闡明二諦的意義，這是顯而易見的，用最初的意義來解釋它，大道自然顯現。接下來闡明三種意義，又分為兩部分：先是解釋，然後是引證。『種種緣』就是隨順眾生的情執，指的是《法華經》之前的情況；『心安疑斷』就是《法華經》中的意義，也就是隨順智慧；如果情執和智慧相對，那就是第三種意義。 在四種料簡中，首先，『問真俗應相對』，應該像三藏教那樣，俗諦是有，真諦是無，或者像通教那樣，幻有幻空，為什麼別教接引的真俗二諦不同？回答中先列出四句，然後解釋四句。前兩句可以理解。『別真俗異』，俗諦是有和無的不同，真諦是唯一的中道。圓教的二諦，真諦和俗諦融合，二諦的名稱相同，相同和不同相對，所以形成四句。從『七種』以下，寄託于這種料簡，簡略地概括了前面的七種，使文章顯得可以瀏覽。其次，『問何不接三藏』，是問三藏教的二乘人永遠進入涅槃。回答中說，界內的小乘根機敗壞而取證，所以是過去的教法中的二乘人。『餘六是摩訶衍』等等，這裡安置二乘，就通教菩薩等而言，在《法華經》之前可以有接引的意義，所以說『餘六』。三藏教的菩薩不僅是教法拙劣，而且因為沒有斷除煩惱，接引的意義不能成立，所以整個教法都被廢棄。所說的廢棄，是指二乘人在《法華經》之前產生了生滅度化的想法，菩薩又轉變成大乘中的人。又通教的二乘人在《法華經》之前得到了二味益，也稱為前進。三藏教的二乘人根據生滅度化的想法，即使沒有進入涅槃，也因為根機敗壞而菩提心死去。這些都是根據在法華會上之前挫折地說根機敗壞，如果到了法華會，根機敗壞又會復生，所以說他們不在此會，你應該為他們宣說。
【English Translation】 English version: Therefore, it can be known that the distinct Two Truths (two aspects of reality: conventional and ultimate) and even the fundamental subtlety of the Common Teaching (Tongjiao), this 'fundamental' refers to the emotional attachment that considers oneself different from the Buddha, so it is said that your actions are the Bodhisattva path. Next is the analogy section, first the analogy, then the combination of analogies. In the analogy, 'like the wish-fulfilling pearl' (ruyizhu), as recorded in the fifth volume of Mohe Zhiguan (Great Concentration and Insight). The text there uses three analogies to fully clarify, and the analogy here simultaneously illustrates the initial establishment and the second interpretation of the characteristics. Fourth is to clarify the meaning of the Two Truths, which is obvious, and using the initial meaning to explain it, the great path naturally appears. Next, clarifying the three meanings is further divided into two parts: first, explanation, then citation. 'Various conditions' (zhongzhong yuan) means following the emotions of sentient beings, referring to the situation before the Lotus Sutra; 'peace of mind and doubt resolved' (xin an yi duan) is the meaning in the Lotus Sutra, which is following wisdom; if emotions and wisdom are relative, then it is the third meaning. In the four types of analysis, first, 'asking whether the true and conventional should be relative', it should be like the Tripitaka Teaching (Sanzangjiao), where the conventional truth is existence and the ultimate truth is non-existence, or like the Common Teaching, where illusionary existence is illusionary emptiness, why are the true and conventional Two Truths of the Distinct Teaching (Biejiao) different in their reception? The answer first lists four sentences, then explains the four sentences. The first two sentences can be understood. 'Distinct true and conventional differences', the conventional truth has differences in existence and non-existence, the ultimate truth is the unique Middle Way. The Two Truths of the Perfect Teaching (Yuanjiao), the true and conventional truths are integrated, and the names of the Two Truths are the same, and the same and different are relative, so four sentences are formed. From 'seven types' onwards, relying on this analysis, briefly summarizing the previous seven types, making the text appear readable. Secondly, 'asking why not receive the Tripitaka Teaching', is asking about the disciples of the Two Vehicles (sravakas and pratyekabuddhas) of the Tripitaka Teaching who enter Nirvana forever. The answer says that the Small Vehicle (Hinayana) within the realm of desire (kama-dhatu) has ruined roots and attained realization, so they are the disciples of the Two Vehicles in the past teachings. 'The remaining six are Mahayana' etc., here placing the Two Vehicles, in terms of the Common Teaching Bodhisattvas, etc., before the Lotus Sutra, there can be the meaning of reception, so it is said 'the remaining six'. The Tripitaka Teaching Bodhisattvas are not only clumsy in teaching, but also because they have not cut off afflictions, the meaning of reception cannot be established, so the entire teaching is abandoned. The so-called abandonment refers to the disciples of the Two Vehicles having the idea of birth and death transformation before the Lotus Sutra, and the Bodhisattvas are transformed into Mahayana practitioners. Also, the disciples of the Two Vehicles of the Common Teaching obtained the two flavors of benefit before the Lotus Sutra, and are also called advancing. The disciples of the Two Vehicles of the Tripitaka Teaching are based on the idea of birth and death transformation, even if they have not entered Nirvana, their Bodhi mind has died because their roots are ruined. These are all based on the frustration of saying that the roots are ruined before the Lotus Assembly, if they reach the Lotus Assembly, the ruined roots will be revived, so it is said that they are not in this assembly, you should proclaim it for them.
縱已入滅于彼亦聞，故云雖生滅度之想而於彼土得聞是經，無性宗家不見此意。
問：
若不接等者既不接二乘，何故皆會？
答意者，二義不同，二乘之人於法華前不論被接，法華被會復非是接，具如《止觀》第三記。
問：
但云餘六得去，那簡通教二乘？
答：
通是衍教初門，觀境俱巧堪入不空，故云得去。小人寄此，是故不論。余如向說。
問：
此是法華滅化之文，小人正應得去。
答：
接義本在《法華經》前，于中仍是菩薩；今借得去之語，以證菩薩迴心，據教而論不必皆去。
三判中二：先約七重即是約教，次約五味。前文又二：先單約七重，次約三意。初文者自有七重，七重展轉前粗后妙，未窮圓極，故雖妙猶粗。初三藏中二：初立，次「二諦」去斥。然前立中還用后教立之，乃可得云「半字引鈍及蠲除」等。「論」謂界內愛論見論，涉此二者唐喪其功，義之如戲。復更斥云「二諦不成」，意如前說。次通教中言「滿字」者，若對四教即后三為滿，今對七重故后六為滿。別教譚理不融，如判四諦中說。次約三意者，文為二：初離判，次「又束」下束判。初中先標、次判。判中教教之中皆先自約情等三意以判粗妙，次
【現代漢語翻譯】 現代漢語譯本：即使已經入滅，在那裡也能聽聞（此經），所以說雖然產生了生滅度化的想法，但在那個國土也能聽聞這部經。《無性宗》的學者不明白這個意思。
問：
如果不接引等覺菩薩，既然不接引二乘，為什麼（二乘）都能參與法會？
答：意思是，兩種情況不同。二乘之人在《法華經》之前，不論是否被接引。《法華經》的法會並非是接引，具體如《止觀》第三卷所記載。
問：
只說其餘六道眾生可以離去，如何區分通教的二乘？
答：
通教是衍教的初級階段，觀境巧妙，可以進入不空之境，所以說可以離去。小乘之人寄託於此，因此不作討論。其餘如前所述。
問：
這是《法華經》中滅化之文，小乘之人正應該可以離去。
答：
接引的含義原本在《法華經》之前，其中仍然是菩薩；現在借用『得去』的說法，來證明菩薩回心轉意，根據教義來論，不必全部離去。
三重判釋中分為二：首先根據七重來判釋，也就是根據教義，其次根據五味來判釋。前文又分為二：首先單獨根據七重來判釋，其次根據三意來判釋。最初的七重判釋，自有七重，七重逐漸由粗到妙，沒有窮盡圓滿之境，所以即使是妙，仍然是粗。最初的三藏中分為二：首先是立論，其次用『二諦』來駁斥。然而，前面的立論中還用了後面的教義來立論，才可以稱得上是『半字引鈍及蠲除』等。『論』指的是界內的愛論和見論，涉及這兩者，就會徒勞無功，如同兒戲。再次駁斥說『二諦不成』，意思如前所述。其次，通教中說『滿字』，如果針對四教來說，就是后三教為滿，現在針對七重來說，就是后六重為滿。別教談論的理不圓融，如在判釋四諦中所說。其次，根據三意來判釋，文分為二：首先是分開判釋，其次是『又束』以下是合併判釋。最初的分開判釋中，首先是標明，其次是判釋。判釋中，每個教義中都首先根據情、智、理這三意來判別粗妙，其次是...
【English Translation】 English version: Even after entering Nirvana, one can still hear (this Sutra) there. Therefore, it is said that although the thought of birth, extinction, and deliverance arises, one can still hear this Sutra in that land. Scholars of the Wuxing School (School of No-Self-Nature) do not understand this meaning.
Question:
If Dengjue Bodhisattvas (Bodhisattvas of Near-Perfect Enlightenment) are not being received, and since Sravakas (Voice-Hearers) and Pratyekabuddhas (Solitary Buddhas) of the Two Vehicles are not being received, why are they all present at the assembly?
Answer: The meanings are different. Before the Lotus Sutra, it was not discussed whether those of the Two Vehicles were being received or not. The assembly of the Lotus Sutra is not about receiving. This is explained in detail in the third volume of Mohe Zhiguan (Great Calming and Contemplation).
Question:
It is only said that the remaining six realms can depart. How does this distinguish the Two Vehicles of the Tong Teaching (Common Teaching)?
Answer:
The Tong Teaching is the initial stage of the Mahayana teaching. Its contemplation of realms is skillful and can enter the realm of non-emptiness. Therefore, it is said that they can depart. Those of the Small Vehicle rely on this, so it is not discussed. The rest is as previously stated.
Question:
This is the passage in the Lotus Sutra about the extinction of transformation bodies, so those of the Small Vehicle should rightly be able to depart.
Answer:
The meaning of reception was originally before the Lotus Sutra, and within it, they are still Bodhisattvas. Now, the phrase 'can depart' is borrowed to prove the turning of the Bodhisattva's mind. According to the teachings, not all necessarily depart.
The three judgments are divided into two: first, according to the sevenfold, which is according to the teachings; second, according to the five flavors. The previous text is further divided into two: first, a single judgment according to the sevenfold; second, according to the three meanings. The initial sevenfold judgment has its own sevenfold aspects. The sevenfold gradually progresses from coarse to subtle, without exhausting the ultimate perfection. Therefore, even if it is subtle, it is still coarse. The initial Tripitaka (Three Baskets) is divided into two: first, establishing the theory; second, refuting it with the 'Two Truths'. However, the preceding establishment still uses the later teachings to establish the theory, so it can be said that it 'partially guides the dull and eliminates' and so on. 'Theory' refers to the theories of love and views within the realm. Involving these two will be in vain, like child's play. It is further refuted that 'the Two Truths are not established', the meaning is as previously stated. Next, in the Tong Teaching, saying 'full word' means that if compared to the Four Teachings, the latter three are full; now, compared to the sevenfold, the latter six are full. The Bie Teaching (Distinct Teaching) discusses principles that are not harmonious, as discussed in the judgment of the Four Noble Truths. Next, according to the three meanings, the text is divided into two: first, separate judgment; second, 'and then' below is combined judgment. In the initial separate judgment, first, there is marking; second, there is judgment. In the judgment, within each teaching, first, the three meanings of sentiment, wisdom, and principle are used to judge the coarse and subtle, and then...
入后教展轉漸益，故借五味義以顯益相，故漸廢前淺以興后深。初三藏又三：先立，次判，三譬。初立中四：初立隨情，次「執實」下斥情立智。教語本實，凡情未悟執之成見；見即煩惱，為因故果浩然不息。「若能」下正明情智，賢位二諦合為俗，聖位二諦合為真。次「從四果」去正明隨智。次「隨情」下判，即當此教中智妙情粗，若爾情智則是亦妙亦粗，真妙俗粗故也。三「譬如」下即鹿苑時意也。次「既成」下明下六重，中二：先釋，次結。六中各有情智，不細各明者，由用情等於諸部中次第調熟，令鈍根菩薩及二乘人堪入法華隨智故也。故寄生熟二蘇，通總而說。初言「既成」者，得羅漢已聞大不謗，故云「體信」。入聞于大、出猶住小，不同畏懼王等之時，故云「無難」。即用情等三意說通等三者，鹿苑以成藏人，于其不復須藏，故但說通，即於此座復以別圓而接通者，並對而說、彈斥而說，即當相入意也。「令其」下即明說意，意欲令其轉成生蘇，謂受彈斥令嘆大自鄙即其益相，通教利根及別圓人自於一邊得益無妨。「是時」下亦舉譬。次「心漸」等者，至般若中不復同前悲泣之時，故云「通泰」。「即為三意說別」等者，前于方等中義已成通，故至般若唯須此二。「明不共」等者，說部意也。意雖不共
，猶有方等，新受小者至此須通，亦有衍門傍得小者，是故兼用。上智加被故云「命領」。長者之宅為大乘家，諸珍寶物為不思議業，業即金等付與諸子。化他為「出」，自行為「入」，又化功為「入」。「皆使令知」即熟蘇益相，得此益已義成別人，即於此座以圓入之令堪入法華。「既知」下譬，故兩味中即是衍中五重之相。「諸佛」下即是第六法華意也。雖純醍醐亦用情等，如三週中各有異名，即其事也。「是則」下總結六重。
次束判中，離謂別約情等諸味不同，束謂總束一代為隨情等三，如前兩教雖有情等三意，今束為一隨情，故云「一向」。「別入通去」有中道故智，帶方便故情。圓雖三意對前諸味，今但成智，說則成語，準智可知。
次料簡中「問前二二諦一向是隨情」等者，問此中問文，判前兩教俱屬隨情，與《止觀》中判三假文及此文前第二卷中但以三藏而為隨情、余並隨理，同異云何？答：此有三別：一者彼以小衍相對，是故三藏獨屬隨情；此以權實二理相對，是故前二俱屬隨情。二者彼為通申觀門，且斥三藏以為隨事；此為申于《法華經》意，須以中道而為隨理。三者彼明三假，三假是俗，藏通二俗即不即異，故彼文判事理不同。此判二諦，二諦俱權不會中理，是故此判俱屬隨情。
【現代漢語翻譯】 現代漢語譯本： 還有方等（Vaipulya，一種大乘經典），新接受小乘教義的人到這裡需要融會貫通，也有從大乘教義旁邊得到小乘教義的人，因此兼用兩種教義。上等智慧的加持所以說『命領』。長者（指佛陀）的宅第比喻大乘之家，各種珍寶比喻不可思議的功業，功業就像金子等交付給眾子（指眾生）。教化他人稱為『出』，自己修行稱為『入』，又把教化的功德稱為『入』。『皆使令知』就是熟蘇（指成熟的教義）的利益，得到這種利益后，意義上就成了別人（指可以教化他人），就在這個座位上用圓融的教義使他們能夠進入《法華經》。『既知』以下是比喻，所以在兩種味道中就是大乘教義的五重意義。『諸佛』以下就是第六重《法華經》的意義。即使是純粹的醍醐（指最高的教義）也使用情等（指隨眾生根性的教義），就像三週說法中各有不同的名稱，就是這件事。『是則』以下總結六重意義。
其次是束判，『離』是指分別約定情等各種味道不同，『束』是指總括一代時教為隨情等三種，像前面兩教雖然有情等三種意義，現在總括為一種隨情，所以說『一向』。『別入通去』有中道所以有智慧，帶有方便所以有情。圓教雖然有三種意義，但相對於前面的各種味道，現在只是成就智慧，說出來就成了語言，按照智慧可以理解。
其次是料簡，『問前二二諦一向是隨情』等，是說，這裡提出的問題是，判斷前面兩教都屬於隨情，與《止觀》（Mohe Zhiguan，天臺宗重要著作）中判斷三假（三種看待事物的方式）以及本文前面第二卷中只用三藏教（Sūtra-pitaka，經藏）作為隨情、其餘都隨理，有什麼相同和不同？回答：這裡有三種區別：一是《止觀》中小乘和大乘相對，所以三藏教屬於隨情；這裡用權實二理相對，所以前面兩教都屬於隨情。二是《止觀》是爲了詳細闡述觀門，姑且排斥三藏教作為隨事；這裡是爲了闡述《法華經》（Lotus Sutra）的意義，必須用中道作為隨理。三是《止觀》闡明三假，三假是俗諦，藏通二俗即不即異，所以《止觀》判斷事理不同。這裡判斷二諦，二諦都是權巧方便，不能體會中道之理，所以這裡判斷都屬於隨情。
【English Translation】 English version: Furthermore, there are the Vaipulya (expanded sutras, a type of Mahayana scripture), and those newly accepting the Hinayana teachings need to understand them thoroughly. There are also those who obtain the Hinayana teachings alongside the Mahayana teachings, so both are used together. The blessing of supreme wisdom is why it is said 'command and lead'. The elder's (referring to the Buddha) mansion is likened to the Mahayana family, and the various treasures are likened to inconceivable karma. The karma, like gold, is given to the sons (referring to sentient beings). Converting others is called 'out', and cultivating oneself is called 'in'. Moreover, the merit of converting others is called 'in'. 'Cause them all to know' is the benefit of ripened ghee (referring to mature teachings). After obtaining this benefit, in meaning, they become others (referring to those who can convert others). In this seat, use the perfect and harmonious teachings to enable them to enter the Lotus Sutra. 'Having known' below is a metaphor, so within the two flavors are the fivefold meanings of the Mahayana teachings. 'The Buddhas' below is the sixth meaning of the Lotus Sutra. Even pure ghee (referring to the highest teachings) also uses expedient means (referring to teachings that accord with the capacities of sentient beings), just like the three turnings of the Dharma wheel each have different names, which is the matter at hand. 'Therefore' below summarizes the sixfold meanings.
Next is the binding and judging. 'Separation' refers to the different flavors of expedient means, etc., being separately agreed upon. 'Binding' refers to the general binding of the entire lifetime of teachings into three types: according to expedient means, etc. Like the previous two teachings, although they have three meanings of expedient means, etc., now they are bound into one according to expedient means, so it is said 'one-sided'. 'Separate entry and common departure' have the wisdom of the Middle Way, and because they carry expedient means, they have expedient means. Although the perfect teaching has three meanings, in relation to the previous flavors, now it only accomplishes wisdom. Speaking it becomes language, which can be understood according to wisdom.
Next is the examination and clarification. 'Question: Are the two truths of the previous two teachings always according to expedient means?' This means that the question raised here is whether the judgment that the previous two teachings belong to expedient means is the same or different from the judgment in the Mohe Zhiguan (Great Concentration and Insight, an important work of the Tiantai school) regarding the three provisionalities (three ways of viewing things) and in the second volume of this text, which only uses the Sūtra-pitaka (Collection of Discourses) as according to expedient means and the rest as according to principle. Answer: There are three differences here: First, in the Mohe Zhiguan, the Hinayana and Mahayana are relative, so the Sūtra-pitaka belongs to expedient means. Here, the provisional and real principles are relative, so the previous two teachings belong to expedient means. Second, the Mohe Zhiguan is for elaborating on the gate of contemplation, so it rejects the Sūtra-pitaka as according to phenomena. Here, it is for elaborating on the meaning of the Lotus Sutra, so the Middle Way must be used as according to principle. Third, the Mohe Zhiguan clarifies the three provisionalities, and the three provisionalities are conventional truth. The two conventional truths of the Tripitaka and Common teachings are neither identical nor different, so the Mohe Zhiguan judges phenomena and principle differently. Here, the two truths are judged, and the two truths are all expedient means, unable to realize the principle of the Middle Way, so here it is judged that they all belong to expedient means.
答中以第一義對三悉者，前二無中故。次約五味，如文。
四開權，中二：先標、次釋。釋中三：初總舉三世佛出世意，次舉論以證佛意，三「始見」下正明開相。初文意者，非止釋尊，三世佛化皆然，故知三世如來凡出世處，皆悉為開佛知見故。次文者又二：先引論，次「必非」下釋論意。只以入實名為「華臺」，以內心同佛入實故，故使外器同佛處臺。三正開中三：初略明今日入實施權，次「有人」下明久遠施權入實，三「其未入」下正明今經開權顯實。初文又二：初正明入實開權，次明機感之相。初文又二：初明入實，次「為未入」下明施權。初謂華嚴利根菩薩已入實竟。其別菩薩且置不論，以此菩薩猶易開故，其難開者更以小起，故次為施鹿苑等教，故名為諸前。三藏單次五重中，如前七重中文意亦可見。次感應可見。次明久遠中二：初出舊，次「今言」下正解也。「弄引」只是方便耳，如《止觀》記。于中又二：先明久遠施權，次明入實。初又二：先重敘寂場為況，次展轉明久。初文者，除已入者及中間入者，儘是法華方便。「所以光照他土」至「為頓開漸」者，初他土者，從「又睹諸佛」下四行說頓也。從「若人遭苦」下三行漸初也，即是鹿苑。從「文殊師利我住於此」下三十二行半方等般若，此
【現代漢語翻譯】 以第一義回答三悉檀（Santan，佛陀教化的三種方式）的問題，是因為前兩種悉檀中沒有包含第一義。接下來按照五味（佛教用語，比喻佛陀教法的五個階段）的順序進行解釋，就像原文所說的那樣。
四、開權顯實，分為兩部分：首先是標示，然後是解釋。解釋部分分為三點：首先總括三世諸佛（過去、現在、未來）出世的意圖，其次引用論典來證明佛的意圖，第三點從『始見』開始，正式闡明開權顯實的相狀。第一部分的意思是，不僅僅是釋迦牟尼佛（Sakyamuni，佛教創始人），三世諸佛的教化都是如此，因此可知三世如來凡是出世的地方，都是爲了開示眾生的佛之知見。第二部分又分為兩點：首先是引用論典，其次從『必非』開始解釋論典的含義。只是以證入實相才稱為『華臺』，因為內心與佛相同，證入實相，所以使得外在的器世間也與佛一樣處於華臺之上。第三部分正式闡明開權顯實，分為三點：首先簡略說明今天證入實相是實施權宜之法，其次從『有人』開始說明久遠以來實施權宜之法而最終證入實相，第三點從『其未入』開始，正式闡明《法華經》開權顯實。第一部分又分為兩點：首先正式說明證入實相而開顯權宜之法，其次從『為未入』開始說明實施權宜之法。首先是指《華嚴經》中利根的菩薩已經證入實相。其他的菩薩暫且不論，因為這些菩薩還容易開悟，對於那些難以開悟的眾生，就從小乘佛法開始引導，所以接下來為他們施設鹿苑（Mrigadava，佛陀初轉法輪之地）等教法，所以稱為諸『前』。三藏教（Tripitaka，佛教經典的總稱）單次五重中的含義，就像前面七重中所說的含義一樣可以理解。其次是感應的現象可以自己去看。
接下來闡明久遠的事情，分為兩部分：首先是提出舊說，其次從『今言』開始正式解釋。『弄引』只是方便的手段，就像《止觀》（止觀，佛教重要的禪修方法）中所記載的那樣。其中又分為兩點：首先闡明久遠以來實施權宜之法，其次闡明證入實相。首先又分為兩點：首先重述寂滅道場（Bodhimanda，佛陀成道之處）作為比喻，其次是層層展開說明久遠。第一部分的意思是，除了已經證入實相的人以及中間證入實相的人，其餘的都是《法華經》所要方便引導的對象。『所以光照他土』到『為頓開漸』，首先是『他土』，從『又睹諸佛』以下四行文字說明頓悟。從『若人遭苦』以下三行文字說明漸悟的開始，也就是鹿苑。從『文殊師利我住於此』以下三十二行半文字說明方等般若（Vaipulya Prajna，大乘般若經典），這裡...
【English Translation】 Answering the three siddhantas (Santan, three ways of Buddha's teachings) with the first meaning is because the first two siddhantas do not contain the first meaning. Next, explain according to the five flavors (a Buddhist term, a metaphor for the five stages of Buddha's teachings), as the text says.
- Opening the provisional and revealing the real, divided into two parts: first, the indication; then, the explanation. The explanation is divided into three points: first, a general summary of the intention of the Buddhas of the three times (past, present, and future) to appear in the world; second, citing treatises to prove the Buddha's intention; and third, starting from 'first seeing', formally clarifying the appearance of opening the provisional and revealing the real. The meaning of the first part is that it is not only Sakyamuni (the founder of Buddhism) Buddha, but the teachings of the Buddhas of the three times are all like this. Therefore, it can be known that wherever the Tathagatas of the three times appear in the world, they are all for the purpose of opening up the Buddha's knowledge and vision for sentient beings. The second part is further divided into two points: first, citing treatises; and second, starting from 'certainly not', explaining the meaning of the treatises. Only entering the real aspect is called 'flower pedestal', because the inner mind is the same as the Buddha, entering the real aspect, so that the external world is also on the flower pedestal like the Buddha. The third part formally clarifies the opening of the provisional and revealing the real, divided into three points: first, briefly explaining that today's entering the real aspect is implementing provisional means; second, starting from 'someone', explaining the implementation of provisional means for a long time and finally entering the real aspect; and third, starting from 'those who have not entered', formally clarifying the Lotus Sutra's opening of the provisional and revealing the real. The first part is further divided into two points: first, formally explaining entering the real aspect and revealing provisional means; and second, starting from 'for those who have not entered', explaining the implementation of provisional means. First, it refers to the sharp-witted Bodhisattvas in the Avatamsaka Sutra who have already entered the real aspect. Other Bodhisattvas are not discussed for the time being, because these Bodhisattvas are still easy to enlighten. For those sentient beings who are difficult to enlighten, they are guided starting from the Hinayana Buddhism, so next, the teachings of Mrigadava (the place where the Buddha first turned the wheel of Dharma), etc., are established for them, so it is called the 'previous' ones. The meaning of the five levels in the single sequence of the Tripitaka (the general term for Buddhist scriptures) can be understood like the meaning said in the previous seven levels. Secondly, the phenomenon of interaction can be seen by oneself.
Next, clarifying the events of the distant past, divided into two parts: first, presenting the old saying; and second, starting from 'now saying', formally explaining. 'Teasing and guiding' are just expedient means, as recorded in Zhi Guan (Zhi Guan, an important Buddhist meditation method). It is further divided into two points: first, clarifying the implementation of provisional means for a long time; and second, clarifying entering the real aspect. First, it is further divided into two points: first, restating the Bodhimanda (the place where the Buddha attained enlightenment) as a metaphor; and second, unfolding layer by layer to explain the distant past. The meaning of the first part is that, except for those who have already entered the real aspect and those who have entered the real aspect in the middle, the rest are the objects that the Lotus Sutra wants to guide expediently. 'Therefore, the light shines on other lands' to 'for the sudden opening and gradual', first is 'other lands', from 'also seeing all the Buddhas' below, four lines of text explain sudden enlightenment. From 'if people encounter suffering' below, three lines of text explain the beginning of gradual enlightenment, which is Mrigadava. From 'Manjushri, I dwell here' below, thirty-two and a half lines of text explain Vaipulya Prajna (Mahayana Prajna Sutras), here...
他土漸頓也。寂場兼權頓，后為一獨而施三漸，以一漸兼頓取機不得，故至鹿苑及餘二味。次「文殊」下正展轉明久，于中又三：初正明，次「文云」下引證，三「當知」下結。是則本跡兩文中施化，未入實者併爲今日法華弄引，故知菩薩本初發心已后所化眾生，乃至成道已后經于如許塵界劫數，處處成熟今方入實。當知實道何易可階，況復今世猶自未入，尚在未來遠遠方得，豈非煩惱厚重根性難回，不蒙如來善巧之力，何有入期？故睹斯妙旨，應勤思勤聽。重之！重之！證結可知。
次「本來」下明入實，中又二：初明久遠入實，次明今世入實。以今昔施化節節實益，豈待今耶？今世文云「與本入者不異」者事有本跡，今古理齊故，今入本入理無差別。
三今經入，中二：先正明開，次「若如」下嘆教斥偏。初文又五：先豎約四味論開，次「諸教」下約諸味中諸教橫開，三「三藏」下舉難況易，四「文云」下引證，五「此即」下總結。初如文。次文中雲「諸教之中或五三二一味及全生者」者，通指四味，名為諸教。且如方等般若，初證二乘名為一味；若鹿苑已證得彈斥益，名為二味；得洮汰益，名為三味。若諸菩薩於前諸教能斷見思，名住二味；能斷無知，名住三味；能伏無明，名住四味。若住四味已
【現代漢語翻譯】 現代漢語譯本： 『他土漸頓也』。寂滅道場兼顧頓悟，之後爲了一個獨特的目的而施行三種漸悟，因為只用一種漸悟兼顧頓悟無法獲得機緣，所以才有了鹿野苑以及其餘兩種教化方式。接下來從『文殊』開始，正式地層層闡明時間之久遠，其中又分為三部分：首先是正面闡明，其次從『文云』開始引用論證，第三部分從『當知』開始總結。這樣看來，本跡兩門中的施設教化，凡是沒有進入真實之道的，都是爲了今天的《法華經》而做的鋪墊和引導，所以要知道菩薩最初發心之後所教化的眾生，乃至成道之後經歷瞭如此多的塵界劫數，在各處成熟，今天才得以進入真實之道。應當知道真實之道是多麼難以企及，更何況現在我們仍然沒有進入，還在遙遠的未來才能得到，這難道不是因為煩惱深重、根性難以轉變嗎？如果不蒙受如來的善巧之力，又怎麼會有進入真實之道的期限呢？所以看到這種精妙的旨意，應該勤奮地思考，勤奮地聽聞。重視它！重視它！最後的結論是可以理解的。
接下來從『本來』開始，闡明進入真實之道，其中又分為兩部分：首先是闡明久遠以來進入真實之道，其次是闡明今世進入真實之道。因為過去和現在所施設的教化，每一階段都有真實的利益，難道是等到今天才有的嗎？今世的經文說『與本入者不異』，意思是說事情有本跡之分，今古的道理是一致的，所以現在進入和本來進入，在道理上沒有差別。
第三部分是今經進入真實之道，其中分為兩部分：首先是正面闡明開顯，其次從『若如』開始讚歎教義，斥責偏頗。首先的經文如上所述。其次的經文中說『諸教之中或五三二一味及全生者』，這是通指四味，稱之為諸教。比如方等、般若，最初證得二乘果位，稱為一味；如果在鹿野苑已經證得彈斥之益，稱為二味；得到淘汰之益，稱為三味。如果各位菩薩在前述的各種教義中能夠斷除見思惑，就稱為住在二味；能夠斷除無知，就稱為住在三味；能夠降伏無明，就稱為住在四味。如果住在四味之後。
【English Translation】 English version: 'Ta tu jian dun ye'. The bodhimanda (place of enlightenment) accommodates both gradual and sudden enlightenment. Afterwards, for a unique purpose, three gradual teachings are implemented, because using only one gradual teaching to accommodate sudden enlightenment cannot obtain the opportunity. Therefore, there are the Deer Park and the remaining two methods of teaching. Next, starting from 'Manjushri' (Bodhisattva of wisdom), it formally and progressively clarifies the length of time, which is further divided into three parts: first, a direct clarification; second, starting from 'Wen Yun' (Scripture says), a citation of evidence; and third, starting from 'Dang Zhi' (It should be known), a conclusion. Thus, the teachings in both the original and manifested aspects, all those who have not entered the true path, are preparations and guidance for today's Lotus Sutra. Therefore, it should be known that the sentient beings transformed by the Bodhisattva after the initial aspiration, and even after attaining enlightenment, having passed through so many kalpas (eons) of dust-like realms, mature in various places, and today are able to enter the true path. It should be known how difficult it is to attain the true path, let alone that we have not yet entered it and will only be able to obtain it in the distant future. Is this not because afflictions are deep and heavy, and the fundamental nature is difficult to change? If we do not receive the skillful power of the Tathagata (Buddha), how can we have a time to enter the true path? Therefore, seeing this subtle meaning, we should diligently contemplate and diligently listen. Value it! Value it! The final conclusion is understandable.
Next, starting from 'Ben Lai' (Originally), it clarifies entering the true path, which is further divided into two parts: first, clarifying entering the true path from a long time ago; second, clarifying entering the true path in this present life. Because the teachings implemented in the past and present have real benefits at every stage, is it only happening today? The scripture in this present life says 'Yu ben ru zhe bu yi' (Not different from those who entered originally), meaning that things have original and manifested aspects, and the principles of the past and present are consistent. Therefore, there is no difference in principle between entering now and entering originally.
The third part is entering the true path through this present sutra, which is divided into two parts: first, a direct clarification of the opening; second, starting from 'Ruo Ru' (If like), praising the teachings and criticizing partiality. The first text is as mentioned above. The second text says 'Zhu jiao zhi zhong huo wu san er yi wei ji quan sheng zhe' (Among the various teachings, there are those with five, three, two, or one flavor, and those with complete life), which refers to all four flavors, called the various teachings. For example, in the Vaipulya (extensive) and Prajna (wisdom) teachings, initially attaining the fruit of the Two Vehicles (Arhat and Pratyekabuddha) is called one flavor; if one has already attained the benefit of rebuke and encouragement in the Deer Park, it is called two flavors; obtaining the benefit of selection and refinement is called three flavors. If the various Bodhisattvas can cut off the delusions of views and thoughts in the aforementioned various teachings, it is called dwelling in two flavors; being able to cut off ignorance is called dwelling in three flavors; being able to subdue ignorance is called dwelling in four flavors. If one dwells in four flavors already.
成妙行，故此不論。全未伏通惑，名為「全生」。華嚴鹿苑應論顯密，思之可見。此約橫論不關豎入。若豎入者，鈍根菩薩及二乘人，依次歷教不論增減三況可見，不改本位即粗成妙，故云「當門」。引證中雲「七寶大車」者，各稱本習而入圓乘，本習不同圓乘非一。五結，如文。
次嘆斥中二：先總嘆，次「人不見」下得失。初又三：初約化儀，次佛意，三教旨。次得失又二：先失、次得。初文云「輕慢不止舌爛口中」者，不了《法華》宗極之旨，謂記聲聞事相而已，不如《華嚴》、《般若》融通無礙。如此說者諫曉不止，舌爛何疑？如彭城寺嵩法師云：佛智流動。至無常時，舌爛口中，猶不易志。又如《大經》第五云：「我今為諸聲聞諸弟子等說毗伽羅論，所謂如來常存不變，若有說言如來無常，云何是人舌不墮落？」又云：「若有說言如來許畜奴婢僕使，舌則捲縮。」如是乘戒兩門謗皆舌壞，故知若言事相者，不見一代獨顯之妙，不見般若付財之能，般若融通與法華何異？二乘于昔自無悕取，至今方云「不求自得」，已今當妙，于茲固迷，舌爛不止，猶為華報。謗法之罪苦流長劫，具如《止觀》第四逆流十心中說。次「若得」下，明得中又二：先正明得，次「攝大乘」下重破教道。初文又四：初約法以明
【現代漢語翻譯】 現代漢語譯本 成就妙行，因此不作討論。完全沒有降伏見思惑，名為『全生』。華嚴（Huayan，佛教宗派名）和鹿苑（Luyuan，佛陀初轉法輪之地）的應論顯密，仔細思考就可以明白。這裡是就橫向而言，不涉及豎向進入。如果豎向進入，鈍根菩薩（Dun'gen Pusa，根器遲鈍的菩薩）和二乘人（Er'cheng Ren，聲聞乘和緣覺乘的修行者），依次經歷各教，不論增減，三種情況都可以明白，不改變本位就是粗顯成妙，所以說『當門』。引證中說的『七寶大車』，各自按照自己的習性而進入圓乘（Yuan'cheng，圓滿的乘），習性不同，圓乘也就不一樣。五結，如原文。
接下來是嘆斥，分為兩部分：先是總的嘆息，然後是『人不見』之後講得失。首先是總的嘆息，又分為三部分：首先是就化儀而言，其次是佛的本意，第三是教義。接下來講得失，又分為兩部分：先講失去，后講得到。首先，原文說『輕慢不止舌爛口中』，這是因為不瞭解《法華經》（Fahua Jing，佛教經典）宗極的宗旨，認為只是記錄聲聞（Shengwen，聽聞佛陀教誨的修行者）的事相而已，不如《華嚴經》（Huayan Jing，佛教經典）、《般若經》（Bore Jing，佛教經典）那樣融通無礙。如果這樣說，勸諫曉喻不止，舌頭爛掉又有什麼疑問呢？如同彭城寺的嵩法師所說：佛智流動。到了無常的時候，舌頭爛在口中，仍然不改變志向。又如《大般涅槃經》（Daban Niepan Jing，佛教經典）第五卷說：『我現在為各位聲聞、各位弟子等說毗伽羅論，就是如來常存不變，如果有人說如來無常，為什麼這個人舌頭不掉下來？』又說：『如果有人說如來允許蓄養奴婢僕人，舌頭就會捲縮。』像這樣，乘戒兩方面誹謗都會導致舌頭壞掉，所以要知道如果說是事相，就看不見一代獨顯的妙處，看不見般若付財的能力，般若的融通和法華有什麼區別？二乘在過去自己沒有希望得到，到現在才說『不求自得』，已今當妙，對於這些實在迷惑，舌頭爛掉不止，還只是花報。誹謗佛法的罪苦流長劫，詳細情況如《止觀》（Zhiguan，佛教著作）第四卷逆流十心中所說。接下來『若得』之後，說明得到，又分為兩部分：先是正面說明得到，然後是『攝大乘』之後再次破斥教道。首先，原文又分為四部分：首先是就法來闡明
【English Translation】 English version Accomplishing wonderful practices, therefore, it is not discussed. Not subduing completely the delusions of views and affections is called 'complete birth'. The Huayan (Huayan, a Buddhist school) and Deer Park (Luyuan, the place where the Buddha first turned the wheel of Dharma) should discuss the exoteric and esoteric teachings, which can be understood by careful consideration. This is about the horizontal aspect, not involving vertical entry. If it is vertical entry, dull-rooted Bodhisattvas (Dun'gen Pusa, Bodhisattvas with dull faculties) and those of the Two Vehicles (Er'cheng Ren, practitioners of the Sravaka and Pratyekabuddha vehicles) experience each teaching in sequence, regardless of increase or decrease, and the three situations can be understood. Not changing the original position is the coarse becoming wonderful, hence the saying 'at the door'. The 'seven-jeweled great carriage' mentioned in the citation refers to each entering the perfect vehicle (Yuan'cheng, the perfect vehicle) according to their own habits. Different habits lead to different perfect vehicles. The five knots, as in the text.
Next is the lament and rebuke, divided into two parts: first, a general lament, and then the gains and losses after 'people do not see'. First, the general lament is further divided into three parts: first, in terms of the teaching method; second, the Buddha's intention; and third, the doctrine. Next, the gains and losses are divided into two parts: first, the loss; and second, the gain. First, the text says 'lightly disregard without ceasing, the tongue rots in the mouth', which is because they do not understand the ultimate purpose of the Lotus Sutra (Fahua Jing, a Buddhist scripture), thinking it only records the phenomena of the Sravakas (Shengwen, disciples who hear the Buddha's teachings), and is not as seamlessly integrated as the Avatamsaka Sutra (Huayan Jing, a Buddhist scripture) and the Prajna Sutra (Bore Jing, a Buddhist scripture). If they say this, and admonishment does not stop, what doubt is there that the tongue will rot? As Dharma Master Song of Pengcheng Temple said: The Buddha's wisdom flows. When impermanence arrives, the tongue rots in the mouth, yet the will does not change. Also, as the fifth volume of the Nirvana Sutra (Daban Niepan Jing, a Buddhist scripture) says: 'I now speak the Vigala doctrine for all Sravakas and disciples, that is, the Tathagata is eternally existent and unchanging. If someone says the Tathagata is impermanent, why does this person's tongue not fall out?' It also says: 'If someone says the Tathagata allows keeping slaves and servants, the tongue will curl up.' Thus, slander in both the vehicle and precepts will cause the tongue to rot. Therefore, know that if it is said to be phenomena, one does not see the wonder of the unique revelation of a lifetime, nor does one see the ability of Prajna to bestow wealth. What difference is there between the integration of Prajna and the Lotus Sutra? The Two Vehicles had no hope of obtaining it in the past, and now they say 'not seeking, yet obtaining'. The past, present, and future are all wonderful, but they are confused about this, and the tongue rots without ceasing, which is still just a flower-like retribution. The suffering of slandering the Dharma flows for long kalpas, as described in the fourth volume of Zhiguan (Zhiguan, a Buddhist text) in the ten minds of reverse flow. Next, after 'if one obtains', it explains obtaining, which is divided into two parts: first, directly explaining obtaining; and second, after 'Mahayana-samgraha', again refuting the doctrine. First, the text is divided into four parts: first, explaining through the Dharma
得，次約三世佛以明得，三舉涅槃以釋疑，四結勸。初文者，有一毫之善咸至菩提，穿鑿權實、牢籠本跡，故云「意氣博遠」。大小互入，故云「更相」。越教相接，故云「間入」。從淺至深，故云「繡淡」。取機顯秘，故云「精微」。味味益遍，故云「橫周」。俱至法華，故云「豎窮」。次「二萬」下約佛者，應具如五佛章門，今略指燈明、彌勒等耳。承上曰「仰」，雖佛無優劣，我既施權同彼顯實，高尚實理，故云「仰同」。三釋疑者，疑雲：法華既已顯實，涅槃何復施權？故即釋之。釋言「贖命重寶」者，《涅槃》十四云：「如人七寶不出外用，名之為藏，是人所以藏積此寶，為未來故，所謂谷貴賊來侵國，值遇惡王為用贖命，財難得時乃當出用。諸佛秘藏亦復如是，為未來世諸惡比丘畜不凈物，為四眾說如來畢竟入于涅槃，讀誦外典，不教佛經，如是等惡出現世時，為滅諸惡為說是經。是經若滅，佛法則滅。」今家引意指《大經》部以為重寶，若消此文應有單復兩義。所言復者，謂乘及戒。若言不許畜八不凈，此是戒門事門。若說如來畢竟涅槃及遮外典，此是乘門理門。以彼經部前後諸文皆扶事說常，若末代中諸惡比丘破戒說于如來無常，及讀誦外典，則並無乘戒，失常住命，賴由此經扶律說常則乘戒具足，
【現代漢語翻譯】 現代漢語譯本 得，首先闡述三世佛以闡明證得佛果的道理，其次三次提及《涅槃經》以解釋疑惑，再次總結勸勉。第一部分，即使有一絲一毫的善行都能達到菩提，貫穿權巧方便和真實，涵蓋根本和跡象，所以說『意氣博遠』。大小乘相互包含，所以說『更相』。超越教義的界限相互連線，所以說『間入』。從淺到深，所以說『繡淡』。選取根機來顯現秘密，所以說『精微』。每一種法味都更加普遍，所以說『橫周』。最終都歸於《法華經》，所以說『豎窮』。其次，在『二萬』之後談論佛，應該像五佛章門那樣完備，現在只簡單地指出燈明佛（Dipamkara Buddha，過去佛）和彌勒佛（Maitreya Buddha，未來佛）等。承接上文說『仰』，雖然諸佛沒有優劣之分，但我既然施行權巧方便，同樣也顯現真實，推崇高尚的實理，所以說『仰同』。第三部分解釋疑惑，疑惑在於：《法華經》既然已經顯現真實，為什麼《涅槃經》還要施行權巧方便？所以就解釋這個問題。解釋說『贖命重寶』，《涅槃經》（Nirvana Sutra）第十四卷說：『如果有人把七寶藏起來不拿出來用，這叫做藏，這個人之所以藏積這些寶物，是爲了未來，比如遇到穀物昂貴、盜賊入侵國家，或者遇到惡王時用來贖命，在錢財難以得到的時候才拿出來用。諸佛的秘密藏也是這樣，爲了未來世那些作惡的比丘畜養不清凈之物，為四眾說如來畢竟入于涅槃，讀誦外道典籍，不教佛經，像這樣的惡事出現世間時，爲了滅除這些惡事才說這部經。這部經如果滅了，佛法也就滅了。』現在我們引用這段話的意思，指的是《大涅槃經》（Mahaparinirvana Sutra）這部經是重寶，如果理解這段文字，應該有單復兩種含義。所說的復，指的是乘和戒。如果說不允許畜養八種不清凈之物，這是戒門事門。如果說如來畢竟涅槃以及遮止外道典籍，這是乘門理門。因為這部經前後所有的文字都扶持事相而說常，如果在末法時代，那些作惡的比丘破戒，說如來無常，以及讀誦外道典籍，那麼就既沒有乘也沒有戒，失去了常住的生命，依靠這部經扶持戒律而說常，那麼乘和戒就都具足了。
【English Translation】 English version First, the Three Buddhas of the Three Worlds are discussed to clarify the attainment of Buddhahood. Second, 'Nirvana' is mentioned three times to resolve doubts. Third, there is a concluding exhortation. In the first part, even a tiny bit of good deeds can lead to Bodhi, penetrating expedient means and reality, encompassing the fundamental and the traces, hence 'broad and far-reaching intention'. The Mahayana and Hinayana mutually contain each other, hence 'interpenetrating'. Transcending the boundaries of teachings and connecting with each other, hence 'interspersed'. From shallow to deep, hence 'light embroidery'. Selecting the capacity to reveal the secret, hence 'subtle and profound'. Every taste of Dharma becomes more universal, hence 'horizontally encompassing'. Ultimately returning to the 'Lotus Sutra' (Saddharma Pundarika Sutra), hence 'vertically exhaustive'. Second, after 'twenty thousand', discussing the Buddhas should be as complete as the Five Buddha Chapters, now only briefly pointing to Dipamkara Buddha (Dipamkara Buddha, Buddha of the past) and Maitreya Buddha (Maitreya Buddha, Buddha of the future) etc. Continuing from the above, 'admiring', although the Buddhas have no superior or inferior, since I have employed expedient means, I also reveal the reality, promoting the noble truth, hence 'admiring together'. The third part explains the doubts, the doubt being: since the 'Lotus Sutra' has already revealed the reality, why does the 'Nirvana Sutra' still employ expedient means? So this question is explained. Explaining 'precious treasure for redeeming life', the 'Nirvana Sutra' (Nirvana Sutra), volume fourteen says: 'If a person hides seven treasures and does not take them out to use, this is called hoarding. The reason why this person hoards these treasures is for the future, such as encountering expensive grains, thieves invading the country, or encountering an evil king to redeem life, only when money is difficult to obtain will they be taken out to use. The secret treasures of the Buddhas are also like this, for the sake of those evil Bhikkhus in the future who keep impure things, tell the four assemblies that the Tathagata ultimately enters Nirvana, recite external scriptures, and do not teach the Buddha's scriptures, when such evil things appear in the world, this sutra is spoken to eliminate these evils. If this sutra is destroyed, the Buddha's Dharma will also be destroyed.' Now we quote the meaning of this passage, referring to the 'Mahaparinirvana Sutra' (Mahaparinirvana Sutra) as a precious treasure. If we understand this text, there should be both single and compound meanings. The so-called compound refers to the vehicle and the precepts. If it is said that it is not allowed to keep eight impure things, this is the matter of the precepts. If it is said that the Tathagata ultimately enters Nirvana and prohibits external scriptures, this is the principle of the vehicle. Because all the texts before and after this sutra support the phenomena and speak of permanence, if in the Dharma-ending age, those evil Bhikkhus break the precepts, say that the Tathagata is impermanent, and recite external scriptures, then there is neither vehicle nor precepts, and the permanent life is lost. Relying on this sutra to support the precepts and speak of permanence, then both the vehicle and the precepts are complete.
故號此經為贖常住命之重寶也。所言單者，唯約戒門。彼經扶律，律是贖常住命之重寶也。所以法華明常已足更說贖命者，為護圓常，鄭重慇勤，如人抵掌，重叮嚀耳。《說文》云：「抵掌者，側手擊也。」四結勸中雲「觀此」等者，且如諸法實相，即云百界千如，心佛眾生三無差別，乃至本因為今弄引，豈以劣見稱此經王？「莫以人情局彼太虛」者，勿以世情偏取如來赴機之說，局彼法華博遠意氣太虛之量。
次斥教道中二：初舉論師謬謂，次「今試」下明今家斥失。初云「攝大乘十勝相」者，彼論始終只明十種勝相之義，分為十品。論初云：「菩薩欲顯大乘功德，依大乘教說如是言。諸佛世尊有勝相義，所說無等過於余教。言勝相者有十：一依止，二應知，三入應知，四因果，五入因果修差別，六於差別依于戒學，七于中依心學，八于中依慧學，九學果寂滅，十智差別。」論文先列，次生起。釋初勝相，明第八識生十二因緣義。言依止者，謂所依也。真諦所譯則依庵摩羅，後代諸譯並依黎耶，如其各計成自他性，一論二譯尚生二計，況諸部耶？論師以黎耶依持，破于《地論》，故云「翻宗」。「翻」者改也。令地論宗破歸我攝宗。次明今家斥中為八：初總，舉跡中十妙。次別，以初妙比破。三「四悉」下以
【現代漢語翻譯】 現代漢語譯本：因此稱這部經為贖回常住之命的重寶。所說的『單』，只是就戒律方面而言。這部經扶持戒律，戒律是贖回常住之命的重寶。之所以《法華經》已經闡明常住之理，還要再說贖命，是爲了守護圓滿常住之理，鄭重慇勤，就像人拍手一樣，再三叮嚀。《說文》中說：『抵掌，側手擊也。』四種結勸中說『觀此』等，例如諸法實相，即是百界千如，心、佛、眾生三無差別，甚至以本因為今弄引，怎麼能用低劣的見解來稱量這部經王呢？『莫以人情局彼太虛』，不要用世俗的情感偏頗地理解如來應機的說法，侷限了《法華經》博大深遠的意氣和太虛般的度量。
接下來斥責教道分為兩部分：首先舉出論師的錯誤觀點，然後從『今試』開始闡明今家的斥責。首先說『攝大乘十勝相』，這部論從始至終只闡明十種殊勝相狀的意義，分為十品。論的開頭說：『菩薩想要彰顯大乘的功德，依據大乘教義這樣說。諸佛世尊有殊勝的相狀和意義，所說的無與倫比，超過其他教義。所說的殊勝相狀有十種：一、依止，二、應知，三、入應知，四、因果，五、入因果修差別，六、於差別依于戒學，七、于中依心學，八、于中依慧學，九、果寂滅，十、智差別。』論文先列出，然後生起。解釋第一種殊勝相狀，闡明第八識生起十二因緣的意義。所說的依止，是指所依靠的。真諦所翻譯的依據庵摩羅（Amala，清凈識），後代的各種翻譯都依據阿賴耶（Ālaya，藏識），如果各自計較，形成自性和他性，一部論兩種翻譯尚且產生兩種計較，更何況各個部派呢？論師以阿賴耶作為依持，破斥《地論》，所以說『翻宗』。『翻』是改變的意思。使地論宗被破斥而歸於我攝宗。接下來闡明今家斥責的內容分為八個方面：首先總的舉出跡中的十妙。其次分別用第一妙來比較破斥。第三，從『四悉』開始
【English Translation】 English version: Therefore, this scripture is called the supreme treasure for redeeming the life of the permanent dwelling. The term 'single' refers only to the aspect of precepts. This scripture supports the precepts, and the precepts are the supreme treasure for redeeming the life of the permanent dwelling. The reason why the Lotus Sutra already clarifies the principle of permanence and still speaks of redeeming life is to protect the perfect and permanent principle, earnestly and diligently, like a person clapping their hands, repeatedly exhorting. The Shuowen says: 'To clap the palm is to strike with the side of the hand.' The four concluding exhortations say 'Observe this,' etc., such as the true aspect of all dharmas, which is the hundred realms and thousand suchnesses, the mind, Buddha, and sentient beings being non-different, even using the original cause to lead to the present, how can one use inferior views to measure this king of scriptures? 'Do not confine the vast emptiness with human emotions,' do not use worldly emotions to biasedly understand the Tathagata's expedient teachings, limiting the broad and profound spirit and the measure of the Lotus Sutra like the vast emptiness.
Next, the refutation of doctrinal teachings is divided into two parts: first, citing the erroneous views of the Shastra masters, and then, starting from 'Now we try,' clarifying the refutation of the present school. First, it says 'Ten Superior Aspects of the Compendium of the Great Vehicle,' this treatise only clarifies the meaning of ten superior aspects from beginning to end, divided into ten chapters. The beginning of the treatise says: 'Bodhisattvas want to manifest the merits of the Great Vehicle, and according to the teachings of the Great Vehicle, they say this. The Buddhas and World Honored Ones have superior aspects and meanings, and what they say is unparalleled, surpassing other teachings. The so-called superior aspects are ten: first, reliance (依止, yīzhǐ), second, what should be known (應知, yīngzhī), third, entering what should be known (入應知, rù yīngzhī), fourth, cause and effect (因果, yīnguǒ), fifth, entering the differences in cause and effect cultivation (入因果修差別, rù yīnguǒ xiū chābié), sixth, relying on the precepts in the differences (於差別依于戒學, yú chābié yī yú jièxué), seventh, relying on the mind in it (于中依心學, yú zhōng yī xīnxué), eighth, relying on wisdom in it (于中依慧學, yú zhōng yī huìxué), ninth, the fruit of quiescence (果寂滅, guǒ jímìe), tenth, differences in wisdom (智差別, zhì chābié).' The treatise first lists them, and then arises. Explaining the first superior aspect, clarifying the meaning of the eighth consciousness arising from the twelve links of dependent origination. The so-called reliance refers to what is relied upon. What Paramārtha (真諦) translated relies on Amala (庵摩羅, Āmóluó, pure consciousness), and later translations all rely on Ālaya (阿賴耶, Ālāyé, store consciousness). If they each calculate and form self-nature and other-nature, one treatise with two translations will still produce two calculations, let alone the various schools? The Shastra master uses Ālaya as reliance to refute the Treatise on the Stages of the Earth, so it is said 'reversing the school' (翻宗, fānzōng). 'Reversing' means changing. Causing the Treatise on the Stages of the Earth school to be refuted and return to my Compendium school. Next, clarifying that the refutation of the present school is divided into eight aspects: first, generally listing the ten subtleties in the traces. Second, separately using the first subtlety to compare and refute. Third, starting from 'four siddhantas' (四悉, sìxī)
逗機比決。四「彼直」下斥偏。五「因緣」下展轉比決。六「當知」下結嘆。七「天竺」下舉勝況劣。八「思自」下結。初如文。次文者，且以跡中十妙之初境妙少分，比彼十勝相之初相全分，于少分中尚有所漏，四句之中但得自他一句而已，故上斥云「有所漏」也。況破則俱破，立則俱立，不同彼論唯計一句，故今文云「不思議因緣」，豈同論文黎耶、摩羅自他因緣耶？文雖雙舉，計必偏執，如新舊兩譯，亦如地論南北二道還成性過，各計不同。今不思議離四性計，豈同彼論各計不同耶？三逗機中四悉俱立，不同彼論唯立一句。四斥偏中彼計一句為一道，「不見」下舉今得顯彼失，四味增減為開合，頓漸可知。由教行別，故情智等不同。第五意者，境妙有六，其但得一少分故也，況復余耶？六「當知」下結。「鱗沓重積」等者，十妙生起如鱗，皆具諸法如沓，於一一妙，若鱗若沓亦復如是。第七意中「真丹」，義如《止觀》第二記。八結文，可知。
次明三諦中又二：初依他教以立名義，次正開章解釋。初文中又三：初依他經立名，次依今經例立，三問答料簡。初二如文。三料簡中先問、次答。答中三：初舉《勝鬘》以例《涅槃》用斥來問，次重舉《楞伽》以例余經用酬來難，三結。初文二：先總斥，次釋，
【現代漢語翻譯】 現代漢語譯本 逗機比決。四『彼直』下斥偏。五『因緣』下展轉比決。六『當知』下結嘆。七『天竺』下舉勝況劣。八『思自』下結。初如文。次文者，且以跡中十妙之初境妙少分，比彼十勝相之初相全分，于少分中尚有所漏，四句之中但得自他一句而已，故上斥云『有所漏』也。況破則俱破，立則俱立，不同彼論唯計一句，故今文云『不思議因緣』（不可思議的條件），豈同論文黎耶（ālaya，藏識）、摩羅（mala，垢）自他因緣耶？文雖雙舉，計必偏執，如新舊兩譯，亦如地論南北二道還成性過，各計不同。今不思議離四性計，豈同彼論各計不同耶？三逗機中四悉俱立，不同彼論唯立一句。四斥偏中彼計一句為一道，『不見』下舉今得顯彼失，四味增減為開合，頓漸可知。由教行別，故情智等不同。第五意者，境妙有六，其但得一少分故也，況復余耶？六『當知』下結。『鱗沓重積』等者，十妙生起如鱗，皆具諸法如沓，於一一妙，若鱗若沓亦復如是。第七意中『真丹』，義如《止觀》第二記。八結文，可知。
次明三諦中又二：初依他教以立名義，次正開章解釋。初文中又三：初依他經立名，次依今經例立，三問答料簡。初二如文。三料簡中先問、次答。答中三：初舉《勝鬘》以例《涅槃》用斥來問，次重舉《楞伽》以例余經用酬來難，三結。初文二：先總斥，次釋。
【English Translation】 English version Discriminating the opportune moment for instruction. Fourth, 『They directly』 below refutes partiality. Fifth, 『Conditions』 below elaborates on comparative discrimination. Sixth, 『It should be known』 below concludes with praise. Seventh, 『India』 below cites superiority and inferiority. Eighth, 『Thinking for oneself』 below concludes. The first is as in the text. Regarding the second point, let's take a small portion of the first of the Ten Subtle Realms, the Realm of Object, and compare it to the entirety of the first of the Ten Excellent Aspects. Even within this small portion, there are omissions. Among the four phrases, only the self and other are obtained. Therefore, it is criticized above as 『having omissions.』 If something is refuted, then everything is refuted together; if something is established, then everything is established together. This is different from those treatises that only consider one phrase. Therefore, the text now says 『inconceivable conditions』 (inconceivable causes and conditions). How can it be the same as the Ālaya (ālaya, storehouse consciousness) and Mala (mala, defilement) self and other conditions in the treatises? Although the text mentions both, the calculation is inevitably biased. This is like the new and old translations, or like the northern and southern paths in the Treatise on the Ten Stages, which still result in inherent faults, with each calculating differently. Now, inconceivable, detached from the four natures, how can it be the same as those treatises where each calculates differently? In the third, adapting to the opportune moment, all four siddhantas are established together, unlike those treatises that only establish one phrase. In the fourth, refuting partiality, they consider one phrase as one path. 『Not seeing』 below cites the present attainment to reveal their fault. The increase or decrease of the four flavors is opening and closing, and the sudden and gradual can be known. Due to the difference in teaching and practice, emotions and wisdom are also different. The fifth meaning is that the Realm of Object has six aspects, but they only obtain a small portion of one. What about the rest? Sixth, 『It should be known』 below concludes. 『Scales overlapping and accumulating』 and so on means that the arising of the Ten Subtle Realms is like scales, and all dharmas are fully present like layers. In each subtle realm, whether scale or layer, it is also like this. In the seventh meaning, 『True Dan』 has the meaning as recorded in the second volume of Mohe Zhiguan.
The eighth concludes the text, which can be understood.
Next, explaining the Three Truths, there are two parts: first, relying on other teachings to establish names and meanings; second, correctly opening the chapter and explaining. In the first part, there are three: first, establishing names based on other sutras; second, establishing examples based on the present sutra; third, question-and-answer analysis. The first two are as in the text. In the third analysis, first question, then answer. In the answer, there are three: first, citing the Śrīmālādevī Siṃhanāda Sūtra to exemplify the Nirvana Sutra to refute the question; second, citing the Laṅkāvatāra Sūtra again to exemplify other sutras to respond to the difficulty; third, concluding. In the first part, there are two: first, general refutation; second, explanation.
次例，三結可知。次正明三諦中自三：初又二，先明去取即是來意，次正釋五文。初文中「約別入通點非漏非無漏」者，于真諦中點示中道故云雙非，當教論中既異於空，故有雙非也。「一三三一如止觀」者，如第三卷顯體中及第七卷破橫豎中。判中亦二，約教約味開，如文。
六明一諦，又為三：初分別，次判，三開。初又二：初法、次譬。譬中但通云轉不轉相對以明一諦，即一實諦是不轉故也。所言「如醉未吐見日月轉」等者，第二云：「諸比丘白佛言：世尊！譬如醉人其心眩亂，視諸山川城郭宮殿日月星辰，皆悉迴轉。若有不修苦無常想無我等想，不名為聖。佛便回此醉人之譬，反斥比丘云：汝向所引醉人譬者，但知文字而不知義。何等為義？如彼醉人，見上日月實非迴轉生轉想，眾生亦爾，為諸煩惱無明所覆生顛倒心，我計無我等，當知比丘！無明未吐謂有二諦，本日如一諦，轉日如世諦。」此帶實二諦也。若二乘人于轉日上覆生轉想，故二乘人以菩薩俗謂為真諦，故下文云：「三藏全是轉二，即二乘二諦」也。是故《大經》十二，七種二諦文末說一實諦。文殊難言，即是如來、虛空、佛性無差別耶？此難意者，若唯一實，如來、佛性應同虛空。佛言：有苦有諦有實，三亦如是。如來非苦非諦是實虛空
【現代漢語翻譯】 現代漢語譯本 接下來這個例子，通過三重結論就可以明白。接下來正式闡明三諦，自身分為三部分：首先又分為兩部分，先說明捨棄和取用就是來意的所在，然後正式解釋五重文義。最初的文義中，『約別入通點非漏非無漏』，在真諦中點示中道，所以說是雙重否定，在教論中既然不同於空，所以有雙重否定。『一三三一如止觀』，如同第三卷顯體中以及第七卷破橫豎中。判斷中也分為兩部分，約教和約味展開，如同原文所說。 六、闡明一諦，又分為三部分：首先是分別，其次是判斷，第三是展開。首先又分為兩部分：首先是法，其次是譬喻。譬喻中只是籠統地說轉與不轉相對來闡明一諦，也就是一實諦是不轉的緣故。所說的『如同醉酒未吐時看見日月旋轉』等等，在第二卷中說：『諸位比丘稟告佛陀說：世尊！譬如醉酒的人，他的心神眩亂，看見山川、城郭、宮殿、日月星辰，都好像在迴轉。如果有人不修習苦、無常想、無我想等等，就不能稱為聖人。』佛陀就用這個醉酒之人的譬喻來反駁比丘說：『你們剛才引用的醉酒之人的譬喻，只是知道文字而不知道其中的含義。什麼是含義呢？如同那個醉酒的人，看見天上的日月實際上並沒有迴轉卻產生了迴轉的想法，眾生也是這樣，被各種煩惱和無明所覆蓋，產生了顛倒的心，執著於我或者無我等等，應當知道，比丘！無明沒有消除的時候，認為有二諦，本日如同一個真諦，轉日如同世俗諦。』這是帶著真實的二諦。如果二乘人對於轉日又產生了轉的想法，所以二乘人把菩薩的俗諦認為是真諦，所以下文說：『三藏全是轉二，也就是二乘的二諦。』因此《大經》（涅槃經）第十二卷，七種二諦文末說一實諦。文殊菩薩質問說，這就是如來、虛空、佛性沒有差別嗎？這個質問的意思是，如果只有一實，如來、佛性應該等同於虛空。佛陀說：有苦、有諦、有實，這三者也是這樣。如來非苦非諦，是真實虛空。
【English Translation】 English version Next, this example can be understood through the three conclusions. Next, formally elucidating the Three Truths, which themselves are divided into three parts: first, further divided into two parts, first explaining that abandoning and taking is where the intention lies, and then formally explaining the five layers of meaning. In the initial meaning, 'regarding the distinction between entering the common and pointing to neither defiled nor undefiled,' in the Truth of Reality, it points to the Middle Way, so it is said to be a double negation, and since it differs from emptiness in the doctrinal discourse, there is a double negation. 'One, three, three, one, like Zhi Guan (止觀, cessation and contemplation),' as in the manifestation of the substance in the third volume and the breaking of the horizontal and vertical in the seventh volume. The judgment is also divided into two parts, unfolding according to doctrine and according to taste, as the text says. 6. Elucidating the One Truth, which is further divided into three parts: first, distinction; second, judgment; and third, unfolding. First, further divided into two parts: first, the Dharma; second, the analogy. In the analogy, it is only generally said that turning and not turning are relative to elucidate the One Truth, that is, the One Real Truth is not turning. What is said, 'like seeing the sun and moon turning when drunk and not yet vomiting,' etc., in the second volume it says: 'The Bhikkhus (比丘, monks) reported to the Buddha (佛陀, Buddha), saying: World Honored One (世尊, World Honored One)! It is like a drunk person whose mind is dizzy, seeing mountains, cities, palaces, sun, moon, and stars, all seem to be turning. If someone does not cultivate thoughts of suffering, impermanence, no-self, etc., they cannot be called a sage.' The Buddha then used this analogy of a drunk person to refute the Bhikkhus, saying: 'The analogy of a drunk person that you just cited only knows the words but does not know the meaning. What is the meaning? Like that drunk person, seeing the sun and moon in the sky actually not turning but having the thought of turning, sentient beings are also like this, covered by various afflictions and ignorance, producing inverted minds, clinging to self or no-self, etc., you should know, Bhikkhus! When ignorance has not been eliminated, it is thought that there are two truths, the original day is like one true truth, the turning day is like the conventional truth.' This carries the real two truths. If people of the Two Vehicles (二乘, Two Vehicles) have the thought of turning again on the turning day, then people of the Two Vehicles consider the Bodhisattva's (菩薩, Bodhisattva) conventional truth to be the true truth, so the following text says: 'The entire Tripitaka (三藏, Tripitaka) is all turning two, that is, the two truths of the Two Vehicles.' Therefore, in the twelfth volume of the Mahāparinirvāṇa Sūtra (大經, Mahāparinirvāṇa Sūtra), the end of the seven kinds of two truths says the One Real Truth. Mañjuśrī (文殊, Mañjuśrī) questioned, is this the same as Tathāgata (如來, Tathāgata), space, Buddha-nature (佛性, Buddha-nature) without difference? The meaning of this question is, if there is only one reality, Tathāgata, Buddha-nature should be equal to space. The Buddha said: There is suffering, there is truth, there is reality, these three are also like this. Tathāgata is neither suffering nor truth, it is real space.
，佛性亦復如是。是則唯一實諦。次判中亦先約教、次約味，文中亦且通以轉不轉對辨粗妙。若歷諸教，教教如之。次「三藏」下約五味，中二：先正明，次借《地持》以顯一實。初文略無華嚴教意者，合在下文，云「諸大乘」即其意也。不煩文故，合在下耳。故知文意以證道明中為不轉妙，教道亦屬帶轉故也。次借《地持》中二：初借《地持》，次寄此文后約行人破執。初文二：初引文，次正明今意。初有兩番意者，前文約行，次文約教。初言「地持明地相」等者，地相謂地前回向位中道觀雙流地相現前，登地已去明真實法稱為地實，初地即是初住故也。次文言「又教門」等者，依教道義，以四悉檀說登地法名為教道，故知初地已上仍存教道，若說十地已證之法即證道也。凡釋別義多用此意，具如《止觀》第三記。次今意者，借於此文證權實部。《法華》已前如地相教道，至《法華經》猶如地實及以證道，說佛自證，名為地實，約佛自行，故云證道。次寄此文后約於行人破執等者，破末代執者，諦雖是妙執故成粗，破其執情不破所執，所執本妙非關人情。開粗，如文。無諦者，只前諸諦理不可說，故名為無。若通論者，大小皆有無諦，通即別故別乃成通，如《婆沙》云：「佛經中說一諦無諦。問：有四諦義，云何但
{ "translations": [ '佛性也是如此。這就是唯一的真實。其次，判別中也先從教義方面，再從味道方面入手。文中也暫且用轉與不轉來辨別粗妙。如果歷數各個教派，每個教派都是如此。其次，「三藏」以下從五味入手，分為兩部分：首先是正面闡明，其次是借用《地持經》（Bodhisattvabhūmi Sūtra）來彰顯一實。最初的文字中略去了華嚴宗（Avataṃsaka）的教義，是因為合併在下文，說「諸大乘」就是這個意思。因為不希望文字過於繁瑣，所以合併在後面了。因此可知，文中的意思是，以證道來說，道明中是不轉的妙法，教道也屬於帶轉的緣故。其次，借用《地持經》分為兩部分：首先是借用《地持經》，其次是藉此文從修行人的角度破除執著。最初的文字分為兩個意思：前文是從修行方面來說，後文是從教義方面來說。最初說「地持明地相」等，地相是指地前回向位中，中道觀的雙流地相顯現，登地之後闡明真實法，稱為地實，初地就是初住的緣故。後文說「又教門」等，依據教道的意義，用四悉檀（catuḥ-siddhānta，四種成就）來說明登地之法，稱為教道，因此可知，初地以上仍然存在教道，如果說十地已經證得的法，那就是證道。凡是解釋特別的意義，大多使用這個意思，詳細情況見《止觀》（Mohe Zhiguan）第三卷的記載。其次，現在的意思是，借用此文來證明權實之分。《法華經》（Lotus Sūtra）之前，如同地相教道，到了《法華經》，就如同地實以及證道，說佛的自證，稱為地實，從佛的自行來說，所以稱為證道。其次，藉此文從修行人的角度破除執著等，破除末代修行人的執著，諦雖然是妙，但因為執著就變成了粗，破除的是執著的情感，而不是所執著的諦理，所執著的諦理本來就是妙的，與人的情感無關。開粗，如文中所說。無諦，只是說之前的各種諦理不可說，所以稱為無。如果通盤來說，大小乘都有無諦，通就是別，別才能成就通，如同《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra）所說：「佛經中說一諦和無諦。問：有四諦的意義，為什麼只說一諦和無諦呢？」', ' ' ], "english_translations": [ 'The Buddha-nature is also like this. This is the only true reality. Secondly, the judgment also first starts from the aspect of teachings, and then from the aspect of flavors. The text also temporarily uses turning and non-turning to distinguish between the coarse and the subtle. If you go through each teaching, each teaching is like this. Secondly, below the \'Tripiṭaka (Tipiṭaka)\' (three baskets) starts from the five flavors, divided into two parts: first is the positive explanation, and second is borrowing the Bodhisattvabhūmi Sūtra (地持經) to highlight the one reality. The initial text omits the meaning of the Avataṃsaka (華嚴) school, because it is combined in the following text, saying \'all Mahāyāna (大乘)\' is this meaning. Because I don』t want the text to be too cumbersome, it is combined later. Therefore, it can be seen that the meaning of the text is that, in terms of proving the Dao, Dao Mingzhong is a non-turning wonderful Dharma, and the teaching Dao also belongs to the reason for bringing the turning. Secondly, borrowing the Bodhisattvabhūmi Sūtra (地持經) is divided into two parts: first is borrowing the Bodhisattvabhūmi Sūtra (地持經), and second is using this text to eliminate attachments from the perspective of practitioners. The initial text is divided into two meanings: the previous text is from the aspect of practice, and the latter text is from the aspect of teaching. The initial saying \'Bodhisattvabhūmi Sūtra (地持明) clarifies the appearance of the earth\' etc., the appearance of the earth refers to the appearance of the double flow of the Middle Way view in the position of returning to the earth before the earth, and after reaching the earth, clarifying the true Dharma is called the reality of the earth, and the first earth is the reason for the first dwelling. The latter text says \'and the teaching gate\' etc., according to the meaning of the teaching Dao, using the four siddhāntas (catuḥ-siddhānta, 四悉檀, four kinds of achievements) to explain the Dharma of ascending to the earth is called the teaching Dao, so it can be seen that the teaching Dao still exists above the first earth, if it is said that the Dharma that has been proven in the ten earths, that is the proven Dao. Whenever explaining special meanings, this meaning is mostly used, and the details are recorded in the third volume of Mohe Zhiguan (止觀). Secondly, the current meaning is to borrow this text to prove the distinction between provisional and real. Before the Lotus Sūtra (法華經), it was like the appearance of the earth teaching Dao, and when it came to the Lotus Sūtra (法華經), it was like the reality of the earth and the proven Dao, saying that the Buddha』s self-proving is called the reality of the earth, and from the Buddha』s own practice, it is called the proven Dao. Secondly, borrowing this text to eliminate attachments from the perspective of practitioners, etc., eliminating the attachments of practitioners in the last generation, although the truth is wonderful, it becomes coarse because of attachment, and what is eliminated is the emotional attachment, not the truth that is attached to, and the truth that is attached to is originally wonderful and has nothing to do with human emotions. Opening up the coarse, as the text says. No truth, it just means that the previous truths cannot be said, so it is called no. If we talk about it in general, both Mahāyāna (大乘) and Hīnayāna (小乘) have no truth, and general is special, and special can achieve general, as the Abhidharma-mahāvibhāṣā-śāstra (婆沙論) says: \'The Buddha』s scriptures say one truth and no truth. Question: There is the meaning of the four truths, why only say one truth and no truth?\'', "" ] }
云一諦等耶？尊者波奢說，一諦者苦諦，無第二苦，乃至道諦無第二道。複次一諦者，謂滅諦，為破外道種種解脫故。複次一諦者，謂道諦，能盡惡道苦故。又佛說二諦者，謂世諦、第一義諦，或云世諦謂苦集，第一義諦謂道滅。前合四諦為二，正用此意。復有說者，世諦謂苦集滅，第一義諦謂道諦。評者曰：四諦亦是世諦，亦是第一義諦。如苦集是世諦；苦空無常集因緣生是第一義。滅是世諦者，如佛說言如城園林；是第一義諦者，盡止妙離。道是世諦者，佛說道諦如筏如山如梯如樓；是第一義諦者，道如跡乘。若四諦儘是第一義者，世諦說陰界入，第一義諦亦說陰界入。」彼小乘中尚開合四諦為世諦、第一義等，況復大乘？
于中先正明無諦，次問答料簡。初文又二：初別約極理以明無諦，次通約諸教以明無諦。前明一諦亦有通別二義不同，故今亦爾。理無二極，故同歸一無，眾生緣異，故復歷教。初中三：初正立無諦，次「一一」下判粗妙，三「不可說亦不可說」下明絕待即是開粗。次文又二：初四教，次五味。初文二：先列四教，次明判開。初四教如文。次從「前不可說」去判，次「若粗異妙」下開。準上下文，例應在五味后開，今隨便各明，于理無失。次約五味中，初判，次從「開粗如前」者例前四
【現代漢語翻譯】 現代漢語譯本： 云有唯一真諦嗎？尊者波奢說，唯一的真諦是苦諦（dukkha-satya，關於苦難的真理），沒有第二個苦諦，乃至道諦（marga-satya，關於解脫苦難之道的真理）也沒有第二個道。進一步說，唯一的真諦是指滅諦（nirodha-satya，關於苦難止息的真理），這是爲了破斥外道（非佛教的修行者）的種種解脫之說。進一步說，唯一的真諦是指道諦，因為它能使人脫離惡道的痛苦。另外，佛陀也說過二諦，即世俗諦（samvriti-satya，相對的真理）和第一義諦（paramartha-satya，絕對的真理），或者說世俗諦是指苦諦和集諦（samudaya-satya，關於苦難起因的真理），第一義諦是指道諦和滅諦。前面將四諦合為二諦，正是採用了這種意思。還有人說，世俗諦是指苦諦、集諦和滅諦，第一義諦是指道諦。評論者說：四諦既是世俗諦，也是第一義諦。例如，苦諦和集諦是世俗諦；苦是空性、無常，集是因緣生，這是第一義諦。滅諦是世俗諦，就像佛陀所說的城池園林；滅諦是第一義諦，意味著止息、寂靜、美妙、解脫。道諦是世俗諦，佛陀說道諦如筏、如山、如梯、如樓；道諦是第一義諦，道如足跡、如乘具。如果四諦完全是第一義諦，那麼世俗諦說陰（skandha，五蘊）、界（dhatu，十八界）、入（ayatana，十二入），第一義諦也說陰、界、入。 在小乘佛教中尚且可以開合四諦為世俗諦、第一義諦等，更何況是大乘佛教呢？ 其中先是正面闡明沒有真諦，然後通過問答來辨析。最初的部分又分為兩部分：首先是分別從極理的角度來闡明沒有真諦，然後是普遍地從各種教義的角度來闡明沒有真諦。前面闡明一諦也有通義和別義兩種不同的含義，所以現在也是這樣。理沒有兩個極致，所以最終歸於唯一的『無』，眾生的因緣不同，所以又經歷各種教義。最初的部分分為三部分：首先是正面確立沒有真諦，其次是從『一一』開始判斷粗妙，最後是從『不可說亦不可說』開始闡明絕待（超越相對）就是開顯粗淺。其次的部分又分為兩部分：首先是四教，然後是五味。最初的部分分為兩部分：先列出四教，然後闡明判斷和開顯。最初的四教如原文所述。其次是從『前不可說』開始判斷，然後是從『若粗異妙』開始開顯。按照上下文，應該在五味之後開顯，現在隨便各自闡明，在道理上沒有缺失。其次是關於五味的部分，首先是判斷，然後是從『開粗如前』開始，仿照前面的四教。
【English Translation】 English version: Is there only one Truth (satya)? Venerable Posha said, 'The one Truth is the Truth of Suffering (dukkha-satya), there is no second Suffering, and even the Truth of the Path (marga-satya) has no second Path.' Furthermore, the one Truth refers to the Truth of Cessation (nirodha-satya), to refute the various liberations of external paths (non-Buddhist practitioners). Furthermore, the one Truth refers to the Truth of the Path, because it can exhaust the suffering of evil destinies. Also, the Buddha spoke of two Truths, namely the Conventional Truth (samvriti-satya) and the Ultimate Truth (paramartha-satya), or it is said that the Conventional Truth refers to Suffering and Arising (samudaya-satya), and the Ultimate Truth refers to the Path and Cessation. The previous combination of the Four Truths into two, precisely uses this meaning. Some also say that the Conventional Truth refers to Suffering, Arising, and Cessation, and the Ultimate Truth refers to the Truth of the Path. The commentator says: The Four Truths are both Conventional Truth and Ultimate Truth. For example, Suffering and Arising are Conventional Truth; Suffering is emptiness, impermanence, and Arising is conditioned arising, this is Ultimate Truth. Cessation is Conventional Truth, as the Buddha said, like a city garden and forest; Cessation is Ultimate Truth, meaning exhaustion, cessation, wonderfulness, liberation. The Path is Conventional Truth, the Buddha said the Path is like a raft, like a mountain, like a ladder, like a building; the Path is Ultimate Truth, the Path is like a footprint, like a vehicle. If the Four Truths are all Ultimate Truth, then the Conventional Truth speaks of aggregates (skandha), realms (dhatu), and sense bases (ayatana), and the Ultimate Truth also speaks of aggregates, realms, and sense bases.' In the Hinayana (Small Vehicle) Buddhism, the Four Truths can be opened and combined into Conventional Truth, Ultimate Truth, etc., how much more so in Mahayana (Great Vehicle) Buddhism? Among them, first, it is directly clarified that there is no Truth, and then it is analyzed through questions and answers. The initial part is further divided into two parts: first, it is explained from the perspective of ultimate principle that there is no Truth, and then it is universally explained from the perspective of various teachings that there is no Truth. The previous explanation of one Truth also has two different meanings of general and specific, so it is the same now. Principle has no two extremes, so it ultimately returns to the one 'no', sentient beings' conditions are different, so it experiences various teachings again. The initial part is divided into three parts: first, it is directly established that there is no Truth, second, it starts from 'one by one' to judge the coarse and subtle, and finally, it starts from 'unspeakable is also unspeakable' to clarify that the absolute (transcending relativity) is the revelation of the coarse. The second part is further divided into two parts: first, the Four Teachings, and then the Five Flavors. The initial part is divided into two parts: first, the Four Teachings are listed, and then the judgment and revelation are clarified. The initial Four Teachings are as stated in the original text. Second, it starts from 'the previous unspeakable' to judge, and then it starts from 'if the coarse is different from the subtle' to reveal. According to the context, it should be revealed after the Five Flavors, now it is arbitrarily clarified separately, and there is no loss in principle. Second, regarding the part about the Five Flavors, first is the judgment, and then it starts from 'revealing the coarse is as before', following the previous Four Teachings.
教開。次料簡中有三重問答，初問者通約諸教為問，所言「無諦」者，只應如前歷教明實別約極理，理即一實，如何諸教並論無諦？答意者，為破執理而生戲論，是故云「無」。大小乘教既並有理，是故大小俱論無諦。故引例云，滅本無惑，緣滅生惑，如三界利鈍一十九使，但破能執，不破所緣，今意亦爾。次問者，小乘未得執成戲論，是故須破；若實證得，理仍是權，是故亦破。今以此意例難於大，既得大小通論無諦，亦應大小得否俱破？答云「不例」者，小乘得否俱皆有惑，是故俱破。大乘不得有惑須破，得即無惑，得何須破？是故不例。次問意者，小乘是權，破權名無；大乘是實，實諦非無，何故中道亦名無諦？答意者，實如所問，于實得者不須云無。今云無者為未得者。
次諸境開合者，文中二：初明來意，次正明開合六境，依文次第，以後后境，盡向上合。十如居初，是故先以因緣合如；四諦第三，是故次以四諦合二；下去展轉以下合上即為六章。初文言「命」者召也、起也，故以初章名為「命章」。「絕言稱歎」者，文云「止舍利弗不須復說」。絕言嘆已，次歎絕言之境即十如也。故云「諸法實相，所謂諸法如是性相體力」等。「今更說五境云何同異」者，前已說六境，今以五境與十如義名異義同
【現代漢語翻譯】 現代漢語譯本 教開。接下來在料簡中有三重問答，首先提問者從總體的角度，以各種教義為基礎進行提問。所說的『無諦』（anutpāda-satya，無生之真理）一詞，應該像之前歷數各種教義時所闡明的那樣，從真實的角度，特別針對最高的真理進行說明。真理本身是唯一的真實，為什麼各種教義要一起討論『無諦』呢？回答的意思是，爲了破除對真理的執著而產生的戲論，所以說『無』。小乘和大乘教義都包含真理，因此大小乘都討論『無諦』。所以引用例子說，滅除了根本不存在的迷惑，因為因緣的滅除反而產生了迷惑，就像三界中眾生的根器有利有鈍，有一十九種煩惱，只是破除能執著的心，而不是破除所緣的對象，現在的意思也是這樣。其次提問者認為，小乘行者如果還沒有證得真理，執著就會形成戲論，所以需要破除；如果確實證得了真理，那麼這個真理仍然是權宜之說，所以也要破除。現在用這個意思來類比大乘，既然大小乘都普遍討論『無諦』，那麼是否大小乘證得與否都要破除呢？回答說『不能類比』，因為小乘無論證得與否都存在迷惑，所以都要破除。大乘如果未證得真理，有迷惑需要破除，如果證得了真理，就沒有迷惑，證得了真理還需要破除什麼呢？所以不能類比。其次提問者的意思是，小乘是權宜之說，破除權宜之說稱為『無』；大乘是真實之說，真實的真理不是『無』，為什麼中道也稱為『無諦』呢？回答的意思是，確實如你所問，對於已經證得真實真理的人來說，不需要說『無』。現在說『無』，是爲了那些尚未證得真理的人。
接下來是關於諸境的開合，文中分為兩部分：首先說明來意，其次正式說明開合六境，按照文中的順序，後面的境界都向上合併。十如（daśa tathatā，十如是）位於最開始，所以首先用因緣來合併如；四諦（catvāri āryasatyāni，四聖諦）位於第三，所以其次用四諦來合併二；接下來依次用下面的境界合併上面的境界，就形成了六章。文章中說『命』，是召集、開始的意思，所以第一章稱為『命章』。『絕言稱歎』，文章中說『停止吧，舍利弗，不需要再說了』。讚歎了絕言之後，接著讚歎絕言的境界，也就是十如。所以說『諸法實相，所謂諸法如是性相體力』等等。『現在再說五境的同異』，之前已經說了六境，現在用五境與十如的意義來比較，說明它們的意義相同還是不同。
【English Translation】 English version Teaching Opening. Next, in the material selection, there are three questions and answers. The first questioner asks from a general perspective, based on various teachings. The term 'anutpāda-satya' (no-arising truth), should, as explained in the previous enumeration of various teachings, be explained from the perspective of truth, specifically targeting the ultimate truth. Truth itself is the only reality, so why should various teachings discuss 'anutpāda-satya' together? The meaning of the answer is that in order to break the attachment to truth that gives rise to conceptual proliferation (prapañca), it is said to be 'no'. Both the Hinayana and Mahayana teachings contain truth, so both discuss 'anutpāda-satya'. Therefore, the example is cited that the delusion that never existed in the first place is extinguished, but because of the cessation of conditions, delusion arises instead, just like the beings in the three realms have sharp or dull faculties, and there are nineteen kinds of afflictions, only breaking the mind that can be attached, not breaking the object of attachment, and the current meaning is also like this. The second questioner believes that if Hinayana practitioners have not yet attained the truth, attachment will form conceptual proliferation, so it needs to be broken; if they have indeed attained the truth, then this truth is still expedient, so it must also be broken. Now use this meaning to analogize Mahayana, since both Hinayana and Mahayana universally discuss 'anutpāda-satya', then should both Hinayana and Mahayana be broken whether they have attained it or not? The answer is 'cannot be analogized', because whether Hinayana has attained it or not, there is delusion, so it must be broken. If Mahayana has not attained the truth, there is delusion that needs to be broken, if they have attained the truth, there is no delusion, what needs to be broken if they have attained the truth? So it cannot be analogized. The second questioner means that Hinayana is expedient, and breaking the expedient is called 'no'; Mahayana is the truth, and the true truth is not 'no', so why is the Middle Way also called 'anutpāda-satya'? The meaning of the answer is that, indeed, as you asked, for those who have already attained the true truth, there is no need to say 'no'. Now saying 'no' is for those who have not yet attained the truth.
Next is about the opening and closing of the realms. The text is divided into two parts: first, explain the intention, and second, formally explain the opening and closing of the six realms. According to the order in the text, the later realms are merged upwards. The daśa tathatā (ten suchnesses) is at the beginning, so first use conditions to merge suchness; the catvāri āryasatyāni (four noble truths) is in the third place, so secondly use the four noble truths to merge the two; then merge the upper realms with the lower realms in turn, which forms six chapters. The text says 'command', which means summoning and starting, so the first chapter is called 'Command Chapter'. 'Praising the cessation of speech', the text says 'Stop, Shariputra, there is no need to say more'. After praising the cessation of speech, then praise the realm of the cessation of speech, which is the daśa tathatā. So it says 'The true aspect of all dharmas, that is, the suchness of all dharmas, nature, characteristics, power, and strength', etc. 'Now let's talk about the similarities and differences of the five realms', the six realms have been said before, now use the meaning of the five realms to compare with the meaning of the daśa tathatā, to explain whether their meanings are the same or different.
，餘下合上意亦如是，故更明之。于中有四：先正明離合，次準前例立隨情等三，三問答釋疑，四問答通經。以此經義通於諸境，不同他人名義俱塞。般若種種名，解脫、法身亦爾，多諸名字等，具如《止觀》第三記。如此解者則使一切佛教名異義同，無不通暢，若得此意無礙自在，故有開合門來。初文因緣合十如者，若得前來十如總釋之意，相以據外等來對銷，因緣義同，顯然可見。于中為二：先開合意，次正開合又二：先正合，次略指。初又二，前合思議兩番，次合不思議兩番，二文各有總別兩對。初文者，先對、次結。對中先別，如文。次總對者，因緣總而十如別，故云「總」。總以因緣合為三道，兩番合十如故云也。「此兩」下結，如文。次後兩番者，為二：初正對，次「若細」下辨通別。初文先標、次對。對中先別，亦是別別以緣對如。次總者，亦總合以為三道，三道即理性三德，故云「在內」等。次文云「四聖節節有異」者，如前釋中四教諸聖各各不同，居在界外，莫不皆有十二有支，如《止觀》攝法中，因緣逆順等各有其相，以前四聖同爲圓釋。如前釋中雲「無明轉即變為明」等，總釋中雲「三道即是性德三德」，故云在內成性。二乘菩薩應從次第，何故合耶？且從久遠種性邊說，若從末說應須分四。
【現代漢語翻譯】 現代漢語譯本 以下爲了更好地理解，我將進一步闡釋之前的觀點。內容分為四個部分：首先，明確離合（開合）；其次，按照之前的例子，確立隨情等三種情況；再次，通過問答來解釋疑惑；最後，通過問答來貫通經文。這樣，此經的義理就能貫通於各種境界，不像其他人那樣，名相和義理相互阻塞。『般若』（Prajna，智慧）、『解脫』（Moksha，解脫）、『法身』（Dharmakaya，法身）等等，都有很多不同的名稱，具體可以參考《止觀》（Mohe Zhiguan，摩訶止觀）第三卷的記載。如此理解，就能使一切佛教的名相雖然不同，但意義相同，沒有不通暢的地方。如果能領會這個意思，就能無礙自在，所以才會有開合門（開合的法門）的說法。
最初的文段講的是因緣（Hetupratyaya，因緣）與十如（十如是）的結合，如果能理解之前用十如來總括解釋的含義，用『相以據外』等方法來對應消除，那麼因緣的意義也就相同了，顯而易見。其中分為兩個部分：首先，闡述開合的意義；其次，正式進行開合。而正式開合又分為兩個部分：首先，正式結合；其次，簡略地指出。最初的部分又分為兩個部分：前面是結合思議（可以思議的）的兩番，後面是結合不思議（不可思議的）的兩番。這兩段文字各有總對和別對兩種對應方式。最初的文段，先是別對，如文中所述。其次是總對，因緣是總的，而十如是別的，所以說是『總』。總的用因緣結合爲三道（三道），兩番結合十如，所以也這樣說。『此兩』下面是總結，如文中所述。其次是後面的兩番，分為兩個部分：首先是正式對應，其次是『若細』下面是辨別通別（共通和差別）。最初的文段，先標明，然後對應。對應中先是別對，也是分別用緣來對應如。其次是總的，也是總的結合爲三道，三道即是理性三德（三種德性），所以說是『在內』等等。後面的文段說『四聖節節有異』，就像前面解釋中四教（四教）的諸聖各自不同，居住在界外，沒有不具有十二有支（十二有支）的，就像《止觀》攝法中，因緣的逆順等各有其相，以前面的四聖共同作為圓滿的解釋。就像前面解釋中說的『無明轉即變為明』等等，總的解釋中說『三道即是性德三德』，所以說在內成就本性。二乘（二乘）菩薩應該按照次第，為什麼要結合呢？暫且從久遠的種性（種性）方面來說，如果從末端來說，應該分為四種。
【English Translation】 English version To further clarify and enhance understanding, I will elaborate on the previous points. This can be divided into four parts: First, clarify the separation and combination (opening and closing); second, following the previous examples, establish the three situations of 'following conditions' etc.; third, use questions and answers to explain doubts; and fourth, use questions and answers to connect the scriptures. In this way, the meaning of this scripture can be applied to all realms, unlike others where the names and meanings are mutually obstructed. 'Prajna' (wisdom), 'Moksha' (liberation), 'Dharmakaya' (Dharmakaya, the body of the Dharma) and so on, all have many different names, which can be found in the third volume of 'Mohe Zhiguan' (Great Calming and Contemplation). Understanding in this way allows all Buddhist terms to have different names but the same meaning, with nothing being obstructed. If you can grasp this meaning, you can be free and unhindered, which is why there is the saying of the 'opening and closing gate' (the method of opening and closing).
The initial passage discusses the combination of 'Hetupratyaya' (cause and condition) and the 'Ten Suchnesses' (ten aspects of reality). If you can understand the meaning of using the Ten Suchnesses to summarize the explanation, and use methods such as 'comparing the external' to correspond and eliminate, then the meaning of cause and condition will be the same, which is obvious. It is divided into two parts: first, explain the meaning of opening and closing; second, formally carry out the opening and closing. The formal opening and closing is further divided into two parts: first, formal combination; second, briefly point out. The initial part is further divided into two parts: the first is the combination of the two aspects of the conceivable, and the second is the combination of the two aspects of the inconceivable. Each of these two passages has both general and specific correspondences. In the initial passage, first is the specific correspondence, as described in the text. The second is the general correspondence, where cause and condition are general, and the Ten Suchnesses are specific, so it is said to be 'general'. Generally, cause and condition are combined into the Three Paths, and the Ten Suchnesses are combined in two ways, so it is also said in this way. The 'these two' below is the summary, as described in the text. The second is the latter two aspects, which are divided into two parts: the first is the formal correspondence, and the second is the distinction between the common and the different below 'if detailed'. In the initial passage, first mark, then correspond. In the correspondence, first is the specific correspondence, which is also the use of conditions to correspond to suchness separately. The second is the general, which is also the general combination into the Three Paths, and the Three Paths are the three virtues of rationality, so it is said to be 'within' and so on. The following passage says 'the Four Saints have different sections', just like the various saints of the Four Teachings in the previous explanation are different, residing outside the realm, and all have the Twelve Nidanas, just like in the 'Mohe Zhiguan' where the inverse and sequential aspects of cause and condition have their own characteristics, and the previous Four Saints are jointly used as a complete explanation. Just like the previous explanation said 'ignorance turns into light', etc., and the general explanation said 'the Three Paths are the three virtues of nature', so it is said that the inherent nature is achieved within. The Two Vehicles Bodhisattvas should follow the order, why should they be combined? Let's talk about it from the perspective of the distant nature, if we talk about it from the end, it should be divided into four types.
次以四諦合如緣者，若知苦集只是緣生，道滅只是緣滅，十如自分界內界外各有生滅等，何俟更合？為不了者謂名義俱異，故合令義同，皆取器類大同總略而會，若更縷碎恐煩雜故。如無量無作中雲「界外四聖涅槃」者，涅槃之名通大小故，且用言之，故云「亦是般若解脫，亦是法身」也。四諦合因緣者，但知因緣有生無生等，四諦有世出世，各各合之，文相最顯。
次七重二諦合於如緣及四諦者，若知俗諦只是苦集，真諦只是道滅，四種相入故成七種，前之四諦既已與如緣合，則七二合三了了可見；亦為未了，故重合之。今亦不委細，但通總而合。七中但是屬界內俗，即對界內二種苦集；屬界內真，即對界內道滅。復有一俗含于真俗，故云有邊無邊可對界內四諦。復有一真含于真中，故云空不空邊則分對兩處道滅；界外苦集，例此可思，乃至例于如緣可見。
次五三諦合上四文者，若得二諦三諦離合之相，二諦既已合上三竟，即知三諦與上四同，亦無俟複合，亦為不了者耳。又復更欲取器類同者通總而合，故重合之。如合因緣中文云今且用去，即其相也。以五種真是思議滅，亦是不思議生等，亦如五三合七二中前四種不被合等，亦如二俗即是五俗，二真即是五真，即分空不空邊，空為五真，不空為五中
【現代漢語翻譯】 現代漢語譯本：接下來是用四諦（苦、集、滅、道）與如緣（事物如其本來的因緣）相合。如果明白苦和集只是因緣生起，道和滅只是因緣寂滅，十如是（十種如是相）在界內界外各有生滅等現象，又何必再將它們相合呢？這是因為不明白的人認為名相和意義都不同，所以將它們相合，使意義相同，都是取器世間（眾生所居住的環境）的種類，大致相同，總括而會通。如果更加細緻地分析，恐怕會繁瑣雜亂。例如《無量義經》和《無作經》中說『界外四聖（聲聞、緣覺、菩薩、佛）涅槃』，涅槃這個名稱通用於大乘和小乘，所以暫且用這個詞語來說明，因此說『也是般若（智慧）解脫，也是法身』。四諦與因緣相合，只要知道因緣有生和無生等，四諦有世間和出世間，各自將它們相合，文句的表相就最明顯了。 接下來是將七重二諦（有/無二諦，亦有亦無/非有非無二諦，有邊/無邊二諦，空/不空二諦，亦空亦不空/非空非不空二諦，有常/無常二諦，亦有常亦無常/非有常非無常二諦）與如緣及四諦相合。如果明白俗諦（世俗諦）只是苦和集，真諦（真諦）只是道和滅，四種相入，所以形成七種。之前的四諦既然已經與如緣相合，那麼七二相合為三就了了可見；也是因為還不明白，所以重新將它們相合。現在也不詳細說明，只是通盤總括地相合。七重二諦中，凡是屬於界內俗諦的，就對應界內兩種苦和集；屬於界內真諦的，就對應界內道和滅。又有一種俗諦包含于真俗二諦之中，所以說有邊和無邊可以對應界內四諦。又有一種真諦包含于真諦之中，所以說空和不空邊則分別對應兩處的道和滅；界外的苦和集，可以依此類推，乃至依此類推到如緣也可以明白。 接下來是用五三諦（有/空/假三諦，有邊/無邊/中道三諦，空/不空/中道三諦，亦有亦空/非有非空/中道三諦，亦有邊亦無邊/非有邊非無邊/中道三諦）與上面的四種文義相合。如果懂得二諦和三諦離合的表相，二諦既然已經與上面的三種相合完畢，就知道三諦與上面的四種相同，也無需再次相合，也是因為不明白的人罷了。又想要取器世間種類相同的東西，通盤總括地相合，所以重新相合。例如在與因緣相合的文句中說現在暫且用它，就是那個表相。用五種真諦來思議滅，也是不可思議的生等，也像五三相合七二中前面的四種沒有被相合等，也像二俗就是五俗，二真就是五真，就分別為空不空邊，空為五真，不空為五中。
【English Translation】 English version: Next is combining the Four Noble Truths (suffering, accumulation, cessation, path) with Suchness of Conditions (things as they are due to their inherent causes and conditions). If one understands that suffering and accumulation are merely arising from conditions, and that the path and cessation are merely the cessation of conditions, and that the Ten Suchnesses (ten aspects of reality) each have arising and ceasing within and beyond the realms, then why combine them further? It is because those who do not understand think that the names and meanings are different, so they are combined to make the meanings the same, all taking the realm of beings as a general category, broadly and comprehensively understanding them. If analyzed in more detail, it would be too cumbersome and complicated. For example, the 'Nirvana of the Four Sages (Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas) beyond the realm' in the Infinite Meaning Sutra and the Non-Action Sutra, the name Nirvana is common to both Mahayana and Hinayana, so it is used provisionally to explain it, hence it is said 'it is also Prajna (wisdom) liberation, it is also Dharmakaya (Dharma body)'. Combining the Four Noble Truths with conditions, just know that conditions have arising and non-arising, etc., and the Four Noble Truths have mundane and supramundane, each combining them, and the appearance of the text is most obvious. Next is combining the Sevenfold Two Truths (the two truths of existence/non-existence, also existence also non-existence/neither existence nor non-existence, with boundary/without boundary, emptiness/non-emptiness, also emptiness also non-emptiness/neither emptiness nor non-emptiness, with permanence/without permanence, also with permanence also without permanence/neither with permanence nor without permanence) with Suchness of Conditions and the Four Noble Truths. If one understands that the conventional truth (saṃvṛti-satya) is merely suffering and accumulation, and the ultimate truth (paramārtha-satya) is merely the path and cessation, the four kinds of interpenetration, so forming seven kinds. Since the previous Four Noble Truths have already been combined with Suchness of Conditions, then the combination of seven and two into three is clearly visible; it is also because they are not yet understood, so they are combined again. Now it is not explained in detail, but combined comprehensively. Among the Sevenfold Two Truths, all that belongs to the conventional truth within the realm corresponds to the two kinds of suffering and accumulation within the realm; that which belongs to the ultimate truth within the realm corresponds to the path and cessation within the realm. There is also a conventional truth contained within the two truths of conventional and ultimate, so it is said that with boundary and without boundary can correspond to the Four Noble Truths within the realm. There is also an ultimate truth contained within the ultimate truth, so it is said that the side of emptiness and non-emptiness then separately corresponds to the path and cessation in two places; the suffering and accumulation beyond the realm can be inferred in this way, and even inferred to Suchness of Conditions can be understood. Next is combining the Fivefold Three Truths (the three truths of existence/emptiness/provisional, with boundary/without boundary/middle way, emptiness/non-emptiness/middle way, also existence also emptiness/neither existence nor emptiness/middle way, also with boundary also without boundary/neither with boundary nor without boundary/middle way) with the above four meanings. If one understands the appearance of the separation and combination of the two truths and the three truths, since the two truths have already been combined with the above three, then one knows that the three truths are the same as the above four, and there is no need to combine them again, it is also because of those who do not understand. Again, wanting to take the same kind of things in the realm of beings, combining them comprehensively, so combining them again. For example, in the sentence combining with conditions, it is said that it is now used provisionally, that is that appearance. Using the five kinds of ultimate truths to contemplate cessation, it is also inconceivable arising, etc., also like the first four kinds in the combination of five three and seven two not being combined, etc., also like the two conventional truths are the five conventional truths, the two ultimate truths are the five ultimate truths, then separately the side of emptiness and non-emptiness, emptiness is the five ultimate truths, non-emptiness is the five middle.
等，並是通總類例而合，故重明之。
次一實合五者，前釋一實有通有別，今且從別故簡權取實。若依通者，應云與四聖十如同四，十二緣滅同四，四諦中滅同七，二諦與七真同，五三諦中與五中同。言有同不同者，與圓中同，不與別中同也、不與但空真同也。
次無諦中二：先以無合六，次以無合無。初者，前文列中唯列六章，釋中亦因一實便釋無諦。今于開合亦對前六，名異義同，別對何妨。言「與十如同」者，約究竟等邊得作此說，若相性等非無別異，如六道相性未名無諦，四聖但得通名無諦。若別指一實，唯一無諦，然諸界中莫不皆如，故且通取故。次文云諸無明滅，諸不可說七真五中等也。
次以無合無又二：初合、次結意。初文者，若無諦不無，無翻成有，故為破執立無合無。次明三意。前文唯約七二諦辨，今以七二諦例餘五境，其相可識故不委論。
三問答釋疑中，先問境意，既開權顯實唯應一實，何故紛葩六相不同？復相間入情智出沒。次答中二：先總明諸紛葩之意，次正約味明紛葩之相。于中又二：先法、次譬。初文又二：先釋、次結。初者，此並如來無謀之巧，致使說境離合殊途，鑒理之智奚嘗增減？然同體妙用不動而運，故能逗物施設參差，照彼妙機，理藏平等，不
【現代漢語翻譯】 現代漢語譯本： 『等』字，是通達、總括各類例證而歸於統一，所以要著重說明。
其次，『一實』與五者相合，前面解釋『一實』時，既有共通之處，也有區別之處，現在暫且從區別的角度出發，捨棄權宜之說而取真實之義。如果按照共通之處來說，應該說與四聖（聲聞、緣覺、菩薩、佛）的十如是相相同，與十二因緣的滅相相同，與四諦（苦、集、滅、道）中的滅諦相同，與二諦（世俗諦、勝義諦）和七真（七種真實）相同，與五中（五種中道）的三諦相同。所說的有相同也有不同，是與圓教的中道相同，不與別教的中道相同，也不與但空的真諦相同。
其次，在『無諦』中分為兩種：先是以『無』與六者相合，然後以『無』與『無』相合。前者，前面的經文中列舉中道時，只列舉了六章，解釋中道時也因為『一實』的緣故而解釋了『無諦』。現在在開閤中也對應前面的六種，名稱不同而意義相同，分別對應又有什麼妨礙呢？所說的『與十如是相同』，是從究竟等同的角度來說的，如果從相狀、性質等方面來說，並非沒有差別，比如六道眾生的相狀、性質還不能稱為『無諦』，四聖只能得到通稱的『無諦』。如果特別指明『一實』，那麼只有『無諦』，然而各個界中沒有不如此的，所以暫且通盤取用。後面的經文說諸無明滅，諸不可說，七真，五中等等。
其次，以『無』與『無』相合，又分為兩種：先是相合，然後是總結意義。初文說，如果『無諦』不是『無』，『無』反而變成『有』，所以爲了破除執著而立『無合無』。其次說明三種意義。前面的經文只從七真和二諦來辨析，現在用七真和二諦來比照其餘五境，它們的相狀可以識別，所以不詳細論述。
第三部分是問答解釋疑惑，先問境的意義，既然已經開權顯實，只應該有一實，為什麼紛繁複雜，六相不同？而且互相間雜進入，情智時隱時現？其次回答分為兩部分：先總的說明各種紛繁複雜的意義，然後正式從味道來闡明紛繁複雜的相狀。其中又分為兩部分：先是法說，然後是譬喻。初文又分為兩部分：先是解釋，然後是總結。前者，這些都是如來不假思索的巧妙，以致於所說的境界離合不同，鑑別真理的智慧又何曾增減？然而同體的妙用不動而執行，所以能夠適應事物而施行不同的設施，照見那些微妙的機緣，真理蘊藏著平等，不
【English Translation】 English version: The word 'etc.' is to connect, summarize, and exemplify categories to unite them, hence the emphasis.
Secondly, 'One Reality' combines with the five. Previously, the explanation of 'One Reality' had both commonalities and differences. Now, we temporarily proceed from the perspective of differences, abandoning expedient teachings and adopting the true meaning. If we follow the commonalities, it should be said that it is the same as the ten suchnesses of the Four Noble Ones (Śrāvakas, Pratyekabuddhas, Bodhisattvas, Buddhas), the same as the cessation of the twelve links of dependent origination, the same as the cessation truth in the Four Noble Truths (duḥkha, samudaya, nirodha, marga), the same as the Two Truths (conventional truth, ultimate truth) and the Seven Realities (seven kinds of reality), and the same as the three truths in the Fivefold Middle Way (five kinds of middle way). The saying that there are similarities and differences means it is the same as the Middle Way of the Perfect Teaching, not the same as the Middle Way of the Separate Teaching, nor the same as the truth of mere emptiness.
Thirdly, in 'No Truth,' there are two aspects: first, 'no' combines with the six; second, 'no' combines with 'no.' In the first case, the previous text only listed six chapters when enumerating the Middle Way, and the explanation of 'No Truth' was also due to 'One Reality.' Now, in opening and closing, it also corresponds to the previous six, with different names but the same meaning. What harm is there in separate correspondence? The saying 'the same as the ten suchnesses' is from the perspective of ultimate equality. If from aspects such as characteristics and nature, it is not without differences. For example, the characteristics and nature of the six realms of existence cannot yet be called 'No Truth.' The Four Noble Ones can only obtain the general name 'No Truth.' If specifically referring to 'One Reality,' then there is only 'No Truth.' However, in every realm, there is nothing that is not thus, so we temporarily take it generally. The subsequent text speaks of the cessation of all ignorance, all that cannot be spoken of, the Seven Realities, the Fivefold Middle Way, and so on.
Fourthly, 'no' combines with 'no,' which is further divided into two: first, combination; second, concluding the meaning. The initial text says that if 'No Truth' is not 'no,' then 'no' would turn into 'yes.' Therefore, to break attachments, 'no' is combined with 'no.' Secondly, it explains three meanings. The previous text only distinguished based on the Seven Realities and the Two Truths. Now, we use the Seven Realities and the Two Truths to compare the remaining five realms, whose characteristics can be recognized, so they are not discussed in detail.
The third part is questions and answers to resolve doubts. First, it asks about the meaning of the realm. Since expedient teachings have been opened and true reality revealed, there should only be One Reality. Why then are there so many complexities, with six different aspects? Moreover, they intermingle and enter each other, with emotions and wisdom appearing and disappearing? Secondly, the answer is divided into two parts: first, a general explanation of the meaning of the various complexities; second, a formal explanation of the aspects of the complexities from the perspective of taste. Within this, there are again two parts: first, the Dharma explanation; second, the analogy. The initial text is again divided into two parts: first, the explanation; second, the conclusion. The former means that these are all the effortless skills of the Tathāgata, resulting in different separations and combinations of the realms spoken of. How could the wisdom to discern truth ever increase or decrease? However, the wondrous function of the same body moves without moving, so it can adapt to things and implement different facilities, illuminating those subtle opportunities. Truth contains equality, not
謀而感致益不空，故獲諸味。若橫若豎、若顯若密，雖種熟脫異，入秘藏不殊。次結，可知，譬中先譬、次況。
四問答通經者，問可知。答中意者，此經文狹但略指而已，以諸領付並在般若，是故此中指彼所付，今略引當文十如，如文。十二緣中引〈譬喻品〉者，虛妄即是無明故也。若已有無明必有十一。〈方便品〉者，既不通昔教，且約為佛種緣，故通該二義。次四諦中既有世間因果，必有出世能治，藥草中四俱無生，故並云空。「無上道」即道諦，「如來滅」即滅諦，且從證道以攝教道，故與二義同也。「一實諦」者，即以所助為名。「無諦」，可見。◎
法華玄義釋簽卷第六 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第七
天臺沙門湛然述
◎次明智妙為二：先明來意，次正釋。初文可見。次正釋中自二：初意者文自為六，先列六章，次依章解釋。初數中，初六藏，次四通，次三別，次三三佛，次四圓，三佛在果，彼三果無人，故別於此列。圓果有人，故自居因后，次「類者」例也。又二：先列、次結。初文者說其數意，何故以五停乃至十地等而各為一數，故立此門。類例同故且各為一數，若一一位別為一數，太成繁雜，故且總云。三藏菩
【現代漢語翻譯】 現代漢語譯本：
憑藉謀劃而感應招致利益不會落空，所以能獲得各種滋味。無論是橫向還是縱向，無論是顯現還是隱秘，即使種子成熟脫落各不相同，進入秘藏后也沒有差別。接下來是結語，可以理解，譬如先用比喻，然後用類比。
四問答通經者，提問是可以理解的。回答中的意思是，這部經文內容狹窄，只是略微指出了要點，因為所有的要領和交付都在《般若經》中，所以這裡指代了《般若經》中所交付的內容。現在簡略地引用《法華經》中的『十如是』，就像經文所說的那樣。十二因緣中引用〈譬喻品〉的原因是，虛妄就是無明。如果已經有了無明，就必然會有其餘的十一個因緣。〈方便品〉的原因是，它既不貫通過去的教義，又概括了佛種的因緣，所以貫通了兩種含義。接下來，在四聖諦中，既然有世間的因果，就必然有出世間的能治療的方法。藥草中四種都無生，所以都說是空。『無上道』就是道諦，『如來滅』就是滅諦，而且是從證道的角度來涵蓋教道的，所以和兩種含義相同。『一實諦』，就是用所幫助的對象來命名。『無諦』，是可以理解的。◎
《法華玄義釋簽》卷第六 大正藏第 33 冊 No. 1717 《法華玄義釋簽》
《法華玄義釋簽》卷第七
天臺沙門湛然 述
◎接下來闡明智妙分為兩個部分：首先闡明來意，然後正式解釋。第一部分內容顯而易見。接下來正式解釋分為兩個部分：第一部分是意者，文章本身分為六個部分，首先列出六章，然後根據章節進行解釋。在第一個數字中，首先是六藏，然後是四通，然後是三別，然後是三三佛，然後是四圓，三佛在果位，那三個果位沒有人，所以在這裡單獨列出。圓果有人，所以自己位於因位之後，接下來『類者』是類比的意思。又分為兩個部分：首先是列舉，然後是總結。第一部分內容是說明數字的含義，為什麼用五停心觀乃至十地等各自作為一個數字，所以設立這個門。因為類比相同，所以暫時各自作為一個數字，如果每一位都單獨作為一個數字，就太繁雜了，所以暫時總括地說。三藏菩
【English Translation】 English version:
Planning and responding effectively leads to benefits that are not in vain, thus obtaining various flavors. Whether horizontal or vertical, whether manifest or hidden, even if the seeds mature and fall differently, there is no difference after entering the secret treasury. Next is the conclusion, which can be understood, such as first using a metaphor, then using an analogy.
The four questions and answers that understand the sutra, the question is understandable. The meaning in the answer is that this sutra is narrow in content and only slightly points out the key points, because all the essentials and entrustments are in the Prajna Sutra (Wisdom Sutra), so here it refers to what is entrusted in the Prajna Sutra. Now briefly quote the 'Ten Suchnesses' from the Lotus Sutra, just as the sutra says. The reason for quoting the 〈Parable Chapter〉 in the Twelve Links of Dependent Origination is that delusion is ignorance. If there is already ignorance, there must be the remaining eleven links. The reason for the 〈Expedient Means Chapter〉 is that it neither connects with the past teachings nor summarizes the causes and conditions of the Buddha-nature, so it connects with both meanings. Next, in the Four Noble Truths, since there are worldly causes and effects, there must be supramundane methods to cure them. In the medicinal herbs, all four are unproduced, so they are all said to be empty. 'Supreme Path' is the Truth of the Path, 'Tathagata's (Thus Come One) Extinction' is the Truth of Extinction, and it encompasses the teaching path from the perspective of attaining the path, so it is the same as the two meanings. 'One Real Truth' is named after what is being helped. 'No Truth' is understandable. ◎
Lotus Sutra Profound Meaning Commentary, Volume 6 T. 33, No. 1717, Lotus Sutra Profound Meaning Commentary
Lotus Sutra Profound Meaning Commentary, Volume 7
Commented by Shramana Zhanran of Tiantai
◎Next, explaining the wisdom and subtlety is divided into two parts: first, explaining the intention, and then formally explaining. The first part is obvious. Next, the formal explanation is divided into two parts: the first part is the intention, and the article itself is divided into six parts, first listing the six chapters, and then explaining according to the chapters. In the first number, first are the Six Treasuries, then the Four General, then the Three Specific, then the Three Three Buddhas, then the Four Perfect. The Three Buddhas are in the fruit position, and those three fruit positions have no people, so they are listed separately here. The Perfect Fruit has people, so it is located after the cause position. Next, 'Categories' means analogy. It is also divided into two parts: first listing, then concluding. The first part is to explain the meaning of the numbers, why use the Five Stopping Contemplations and even the Ten Grounds as individual numbers, so this gate is established. Because the analogies are the same, they are temporarily treated as individual numbers. If each position is treated as an individual number, it would be too complicated, so it is temporarily summarized. Three Treasury Bodh
薩亦應云四門遍學，但為出其當體義異，故且從緣事理強弱為類。三佛應云並是師位，亦為從教辨三相異，故從義各明。
三辨相中，若從數類誠為不多，類中多相，從相復更少多分別，故使爾耳。初辨世智相中雲「天竺」至「非想」者，語智所依乃至初禪，今且從極。「忠孝」等，略如《止觀》記。多識于鳥獸草木之名者，莫過於《爾雅》。雖安涂割，所依但是世禪。「獲根本定」等者，用通必依色定故也，故停河等須依根本。「停河在耳」等者，如《大經》三十五「諸外道等來白波斯匿王言：大王！不應輕懱如是大士。大王！是月增減誰之所作？大海鹹味、摩羅延山誰之所作？豈非我等婆羅門耶？大王！不聞阿竭多仙十二年中恒河之水停在耳中耶？瞿曇仙人作大神變，十二年中變作釋身，並令釋身作羝羊身，作千女根在釋身上。耆兔仙人一日之中，飲大海水令大地干耶？婆藪仙人為自在天作三目耶？羅羅仙人變迦毗羅城為鹵土耶？婆羅門中有如是等大力諸仙，現可撿挍，云何輕懱如是大仙？」亦如此土古人張揩能作霧，欒巴善吐云，葛洪、陶淵明等皆薄有術數，蓋小小耳。若比西方，天懸地殊。「法是世間法」等者，定非無漏，不能斷惑，故云「不動」。常在三有，故曰「不出」。邪慧不能動惑出界故也。
【現代漢語翻譯】 現代漢語譯本： 薩亦應說四門遍學，但因為要突出其當體義理的差異，所以暫且從因緣事理的強弱來分類。三佛應說都是師位，也是因為要從教義上辨別三種相的差異，所以從義理上各自闡明。
在辨別三種相中，如果從數量上來說確實不多，但在每一類中有很多相，從這些相中又可以進一步區分多少，所以才這樣說。最初辨別世智相中，從『天竺』到『非想』，是說智慧所依賴的處所，乃至初禪，這裡暫且從最高的境界來說。「忠孝」等，大致如《止觀》所記載。對於鳥獸草木的名稱非常熟悉，沒有超過《爾雅》的。雖然能安涂割截，但所依賴的只是世間禪定。「獲得根本定」等，因為神通的運用必定依賴色界定，所以停河等神通必須依賴根本定。「停河在耳」等，如《大涅槃經》第三十五所說：『諸外道等來告訴波斯匿王說：大王！不應該輕視這位大士。大王！月亮的盈虧是誰造成的？大海的鹹味、摩羅延山是誰造成的？難道不是我們婆羅門嗎？大王！您沒聽說阿竭多仙人十二年中把恒河的水停留在耳朵里嗎？瞿曇仙人施展大神變，十二年中變成帝釋天的身體，並且讓帝釋天的身體變成母羊的身體，在帝釋天的身上生出千個女根。耆兔仙人一天之中，喝乾大海的水，讓大地乾涸嗎？婆藪仙人為自在天創造了三隻眼睛嗎？羅羅仙人把迦毗羅城變成鹽堿地嗎？婆羅門中有如此等等大力諸仙，現在可以考察驗證，為什麼輕視這位大仙呢？』也像我們這裡的古人張揩能製造霧，欒巴擅長吐云，葛洪、陶淵明等都略懂一些術數，大概只是小小的伎倆罷了。如果和西方相比，簡直是天壤之別。「法是世間法」等，必定不是無漏法，不能斷除迷惑，所以說『不動』。常在三有之中，所以說『不出』。邪慧不能動搖迷惑，超出三界。'
【English Translation】 English version: Sā also should say that the four gates are universally learned, but in order to highlight the difference in their inherent meanings, they are temporarily classified according to the strength of causal conditions and principles. The Three Buddhas should say that all are teacher positions, also in order to distinguish the differences in the three aspects from the teachings, so each is clarified from the perspective of meaning.
In distinguishing the three aspects, if classified by number, there are indeed not many. However, within each category, there are many aspects, and from these aspects, further distinctions can be made between more and less, hence the explanation. In the initial distinction of the aspect of worldly wisdom, from 'India' (Tiānzhú - India) to 'Neither Perception nor Non-Perception' (Fēixiǎng - Neither Perception nor Non-Perception), it refers to the place where wisdom relies, even up to the first dhyana (chán - meditative state); here, we temporarily speak from the highest state. 'Loyalty and Filial Piety' (Zhōngxiào) etc., are roughly as recorded in the Mohe Zhiguan (《止觀》- Great Calming and Contemplation). Being very familiar with the names of birds, beasts, plants, and trees, nothing surpasses the Erya (《爾雅》- Literary Expositor). Although able to perform Āntú (安涂 - a type of surgical procedure) and cutting, what they rely on is only worldly dhyana. 'Obtaining the fundamental samadhi' (Huo genben ding - 獲根本定) etc., because the use of supernormal powers (神通 - shéntōng) must rely on the form realm samadhi (色界定 - sèjiè dìng), therefore stopping the river (停河 - tíng hé) and other supernormal powers must rely on the fundamental samadhi. 'Stopping the river in the ear' (停河在耳 - tíng hé zài ěr) etc., as stated in the thirty-fifth section of the Mahāparinirvāṇa Sūtra (《大經》- Great Nirvana Sutra): 'The heretics came to King Prasenajit (波斯匿王 - Bōsìnì Wáng) and said: Great King! You should not despise this great being. Great King! Who causes the waxing and waning of the moon? Who causes the saltiness of the great ocean and Mount Malaya (摩羅延山 - Móluóyán Shān)? Is it not us Brahmins (婆羅門 - Póluómén)? Great King! Have you not heard that the sage Agastya (阿竭多仙 - Ājiéduō Xiān) stopped the water of the Ganges River (恒河 - Héng Hé) in his ear for twelve years? The sage Gautama (瞿曇仙人 - Qútán Xiānrén) performed great transformations, transforming into the body of Śakra (釋身 - Shì Shēn) for twelve years, and also made Śakra's body into the body of a ewe, creating a thousand female organs on Śakra's body. Did the sage Kitava (耆兔仙人 - Qítù Xiānrén) drink the water of the great ocean in one day, causing the earth to dry up? Did the sage Vasu (婆藪仙人 - Pósu Xiānrén) create three eyes for the god Ishvara (自在天 - Zìzài Tiān)? Did the sage Ruru (羅羅仙人 - Luóluó Xiānrén) transform the city of Kapilavastu (迦毗羅城 - Jiāpíluó Chéng) into barren land? Among the Brahmins, there are such powerful sages who can be examined and verified now, why do you despise this great being?' It is also like Zhang Kai (張揩) in our land who could create fog, Luan Ba (欒巴) who was good at spitting out clouds, Ge Hong (葛洪), Tao Yuanming (陶淵明) and others who all had some knowledge of magic, probably just small tricks. Compared to the West, the difference is like heaven and earth. 'The Dharma is worldly Dharma' (法是世間法 - Fǎ shì shìjiān fǎ) etc., it is certainly not unconditioned Dharma (無漏 - wúlòu), and cannot cut off delusions, therefore it is said to be 'immovable' (不動 - bù dòng). It is always in the three realms (三有 - sānyǒu), therefore it is said to be 'not out' (不出 - bù chū). Wrong wisdom cannot shake delusions and go beyond the three realms.
次五停四念中，先五停，次四念。初五停中三：先釋名，次「觀能」下明停心功能，三「數息」下正明用治。但列名對病而已，廣如《止觀》第十記。次四念中亦略不列名，但舉數對位，至下照中文相稍廣。于中又二：初明功能，次「初翻」下判位。即以功能為其相狀，「暖法已上四善根」者，盡依《婆沙》，文相稍略。今略出論文，于初暖中為五：初正釋暖義，次「尊者」下釋暖在初，三「于正法」下明所緣諦，四從「所有」下料簡釋疑，五「暖有」下明功能。初文者，由智觀故有暖生。次文可見。第三文中三：先釋，次料簡，三「如佛」下引證，須緣四諦。四料簡中二：初簡法，次簡品類。初云「所有佈施盡回解脫」等者，《婆沙》云：「西方人作此論」，今文略依彼問云：暖善根有何意趣？為何所依？何因緣？何法？何果？何報？何善利？行幾行？為緣生？為緣起？為聞慧？為思慧？為修慧？為欲色無色界？為有覺有觀乃至無覺無觀？為何根相應？為一心為多心？為退為不退？乃至世第一法亦如是問。今文闕問答字，便出答文。論答並如今文，乃至忍善根盡迴向解脫是其意趣等，唯闕答何法文。應云是有漏法，頂是暖家功用果，涅槃決定因是其利，復有說者不斷善根是其利。又問暖法有幾種？答如文。
又問有幾人從欲界至無所有處？答各有九品，並一具縛人，合有七十三人。次料簡善根品類者，對下三善根以為料簡。第二師文似四品，意但在三。然越次取者，例前九品亦越次故。言「但在三」者，下下下中只是下，中上只是中，上上只是上耳。暖頂于下三品中是下下、下中，雖有二品，但在於下，忍取中三品之上，世第一取上三品之上。瞿沙說九品上能兼下，故頂有六，忍有八。世第一近真故不可兼多，故唯上上。九品既以上兼下，三品亦然。故暖有一，乃至忍三，世第一亦唯一種，意亦如前。五功能中言「二舍」者，言「離界地」謂自下升上，退時謂「失上退下」，失得禪時故云「失時」。
次釋頂法為四，初對上下三善根以辨行相不同，次從「復有」下釋名，三「云何」下釋頂法觀相，四從「問何故」下釋法名退。此等諸文全同論文。論云：「有云：欲善根有二，下是暖、上是頂；色善根有二，下是忍、上是世第一。評家云：不應作是說，應云儘是色界法住定地，法聖行法好。」今依評家，故云「色界」。此等只是判四善根，以有動等之異對四不同故也。動乃至退分二，不動乃至不退分二，雖同在色界，由善根深淺異故，致使差降不同。「動」謂猶為外緣所動，「住」謂久住暖頂，「難」謂暖頂有難，
【現代漢語翻譯】 現代漢語譯本 又問：有多少人從欲界到達無所有處？答：各有九品，加上一個具縛（jù fù，被束縛的人）之人，總共有七十三人。接下來是簡要分析善根的品類，是針對下三品善根來進行的。第二位論師的說法似乎有四品，但實際上只說了三品。之所以跳躍取捨，是因為前面九品也是跳躍的緣故。說『但在三』，意思是下下品、下中品都只是下品，中上品只是中品，上上品只是上品罷了。暖位和頂位在下三品中是下下品、下中品，雖然有兩品，但都屬於下品。忍位取中三品之上，世第一位取上三品之上。瞿沙（Gusha）說九品中上品能兼顧下品，所以頂位有六種，忍位有八種。世第一位接近真如，所以不能兼顧太多，因此只有上上品。既然九品以上品兼顧下品，那麼三品也是如此。所以暖位有一種，乃至忍位有三種，世第一位也只有一種，意思和前面一樣。五功能中說『二舍』，『離界地』是指從下向上升進，退步時指『失去上位退到下位』，因為失去或得到禪定時才說『失去時』。
接下來解釋頂法為四部分，首先針對上下三品善根來辨別行相的不同，然後從『復有』開始解釋名稱，第三部分從『云何』開始解釋頂法的觀想，第四部分從『問何故』開始解釋法名退。這些文句都和論文完全相同。論文說：『有人說：欲界善根有兩種，下品是暖位，上品是頂位；色界善根有兩種，下品是忍位，上品是世第一位。』評論家說：『不應該這樣說，應該說都是法住定地，法聖行法好。』現在依照評論家的說法，所以說是『』。這些只是判斷四種善根，因為有動搖等差異，所以對應四種不同的情況。動搖乃至退分有兩種，不動搖乃至不退分有兩種，雖然都在**中，但由於善根深淺不同，導致差別和降落不同。『動搖』是指仍然被外緣所動搖，『住』是指長久停留在暖位和頂位，『難』是指暖位和頂位有困難。
【English Translation】 English version Furthermore, it is asked: How many beings are there who progress from the Desire Realm to the Realm of No-Thing-Ness? The answer is: There are nine grades for each, plus one bound (jù fù, one who is fettered) individual, totaling seventy-three beings. Next is a brief analysis of the categories of wholesome roots, which is conducted in relation to the lower three wholesome roots. The second teacher's statement seems to imply four grades, but in reality, it only refers to three. The reason for skipping grades is that the previous nine grades also skipped grades. Saying 'but only three' means that the lowest-lowest and lowest-middle are simply the lowest grade, the middle-highest is simply the middle grade, and the highest-highest is simply the highest grade. The stage of 'Warmth' (暖位) and 'Summit' (頂位) within the lower three grades are the lowest-lowest and lowest-middle, although there are two grades, they both belong to the lowest grade. The stage of 'Forbearance' (忍位) takes the highest of the middle three grades, and the 'World's Foremost' (世第一位) takes the highest of the upper three grades. Gusha (瞿沙) says that the highest of the nine grades can encompass the lower grades, so there are six types of 'Summit', and eight types of 'Forbearance'. The 'World's Foremost' is close to true reality, so it cannot encompass too many, therefore it only has the highest-highest. Since the nine grades encompass the lower grades with the higher grades, the three grades are also like this. Therefore, there is one type of 'Warmth', up to three types of 'Forbearance', and only one type of 'World's Foremost', the meaning is the same as before. Among the five functions, the 'two abandonments' refer to 'leaving the realm-ground', which means progressing from lower to higher, and 'losing the upper and regressing to the lower' refers to when regressing, because it is when losing or gaining meditative states that it is said 'losing time'.
Next, the explanation of the 'Summit Dharma' (頂法) is in four parts. First, it distinguishes the different aspects of practice based on the upper and lower three wholesome roots. Then, it explains the name starting from 'Furthermore'. The third part explains the contemplation aspects of the 'Summit Dharma' starting from 'How'. The fourth part explains the regression of the Dharma name starting from 'Why'. These sentences are all completely the same as in the treatise. The treatise says: 'Some say: There are two types of wholesome roots in the Desire Realm, the lower is the 'Warmth' stage, and the upper is the 'Summit' stage; there are two types of wholesome roots in the Form Realm, the lower is the 'Forbearance' stage, and the upper is the 'World's Foremost' stage.' The commentator says: 'It should not be said like this, it should be said that they are all Dharma abiding in the state of concentration, the Dharma of holy practice is good.' Now, according to the commentator's statement, it is said to be ''. These are just judgments of the four wholesome roots, because there are differences such as movement, so they correspond to four different situations. Movement and even regression are of two types, non-movement and even non-regression are of two types, although they are all in **, but due to the different depths of the wholesome roots, the differences and declines are different. 'Movement' refers to still being moved by external conditions, 'abiding' refers to staying in the 'Warmth' and 'Summit' stages for a long time, 'difficulty' refers to the 'Warmth' and 'Summit' stages having difficulties.
「斷」謂斷于善根，「退」謂退為五逆等，「不動」等是后二善根，準此可知。次釋名中頂法望暖于動等並得頂名，復有餘師應云下也。又前于動等名之為住，復有餘師名不久住及或無難等，若至忍不復名退。三明頂法觀中，又二：先釋，次料簡。初文先明能信之觀，次「此信」下明所緣之境。次「問」下料簡：先問，次答。答中先標二諦為勝，次「清凈」下所緣行相。初句總舉二諦無過，次句略舉滅下二行，具足總合舉其八行。「能生」下明生信意。「若世尊」下重釋信意，以苦集不可信故，故通道滅。「此煩惱」下總舉苦集行相不可生信。「受化者」下重舉道滅是可信故。復有說者，應盡信四者由知苦集故能通道滅。論問亦信諦何故但說信寶耶者？由向對三寶以立四諦，是故作此問也。論云：「有說：彼摩納婆非不信苦集諦，但不信三寶，以不信故，佛為彼說。」即初文是。復有說者，隨行者悅適，即「但隨」已下文是。四釋法名退中，先問如文。答文者，以行在頂則身中煩惱數起是念，恐至忍已無復生處，以激行者頂法觀門，是故文中具有二意：一者為煩惱退故憂惱，二者恐退失故，故復憂惱。「若能」下明不退兩緣：一者外善友等，二者內正觀也。余文可見。
次釋忍法者，今文總云「三十二心」者是
。有本云「四十二心」者誤，上下四諦各十六行，故三十二。今文從略。但總相從緣一時論減，次減一緣至二行一緣在，皆名中忍；至一行一緣在，方名上忍。言「但作二心觀於一行」者，《婆沙》云：「減至苦法忍後心得正決定，彼四心同一行一緣，所謂增上忍，如似世第一法中苦法忍、苦法智二心同緣。」今更依《俱舍》略出之。論云：「從此生暖法者，謂從總相念住后成就已生暖法名，聖道如火能燒惑薪，聖火前相故名為暖，已觀四諦修十六行名暖位也。此善根分位長故，能具觀四諦及能具修十六行，觀無常苦空無我，乃至道如行出。次辨頂位者，從此頂善根有下中上，至成滿時有善根名為頂，亦觀四諦修十六行同前暖位。暖頂二善俱名動善，可退動故。動善根中頂為最勝，如人頂故名為頂法。忍位是進，暖位是退，此頂是進退兩際，猶如山頂，故名為頂。」頌云：「如是二善根皆初法后四」者，暖頂二善初安足時皆唯法念，后增進時則通四念。初安足者謂暖，八諦十六行相最初游踐四聖諦跡名初安足，謂見道中唯法念住，以暖頂位順見道故，故初安足唯法念住；后增進位稍容預故，故得通修四念住位。忍唯法念住者，從頂有善根生，名為法忍。忍可四諦，最殊勝故。又無退故名為忍法。忍初安足及后增進皆法
【現代漢語翻譯】 現代漢語譯本 有人說有『四十二心』的說法是錯誤的，上下四諦各有十六行，所以是三十二行。現在本文從略。但總的來說，從因緣和合一時論減，依次減少一個因緣，直到兩行還有一個因緣存在，都叫做中忍；到一行還有一個因緣存在，才叫做上忍。說『但作二心觀於一行』，《婆沙論》中說：『減少到苦法忍之後，心得正決定，那四心同一行一緣，叫做增上忍，好像世第一法中的苦法忍、苦法智二心同緣。』現在再根據《俱舍論》略微解釋一下。論中說：『從此生暖法的人，是從總相念住之後成就已生暖法之名，聖道就像火一樣能燒掉煩惱的柴薪，是聖火之前的徵兆，所以叫做暖，已經觀察四諦修行十六行叫做暖位。』這種善根的分位很長，所以能完整地觀察四諦，也能完整地修行十六行，觀察無常、苦、空、無我，乃至道如行出。其次辨別頂位，從此頂善根有下、中、上，到成就圓滿時有善根叫做頂，也觀察四諦修行十六行，和前面的暖位相同。暖位和頂位兩種善根都叫做動善，因為可以退轉動搖。動善根中頂位最殊勝，像人的頭頂一樣，所以叫做頂法。忍位是前進，暖位是退轉，這頂位是進退的交界處，就像山頂一樣，所以叫做頂。頌中說：『像這樣兩種善根都是初法后四』，暖位和頂位兩種善根最初安住時都只有法念，後來增進時就通達四念。最初安住是指暖位，八諦十六行相最初遊歷四聖諦的足跡叫做最初安住，是指見道中只有法念住，因為暖位和頂位順應見道，所以最初安住只有法念住；後來增進的階段稍微容許，所以能夠通修四念住位。忍位只有法念住，從頂位有善根產生，叫做法忍。忍可四諦，最殊勝，又沒有退轉，所以叫做忍法。忍位最初安住和後來增進都是法念住。
【English Translation】 English version There is a mistaken notion that there are 'forty-two minds,' but the upper and lower Four Noble Truths each have sixteen aspects, thus totaling thirty-two. This text will now be abridged. Generally speaking, from the combined causes and conditions at one time, one reduces, successively reducing one condition until two lines still have one condition remaining, all of which are called Middle Endurance (中忍); only when one line has one condition remaining is it called Superior Endurance (上忍). As for 'only making two mind observations on one line,' the Vibhasa (婆沙) says: 'Reducing to the stage after the Acceptance of Suffering-Dharma (苦法忍), the mind attains correct determination; those four minds share the same line and condition, called Increasing Endurance (增上忍), like the Suffering-Dharma Acceptance (苦法忍) and Suffering-Dharma Wisdom (苦法智) in the World's First Dharma (世第一法), which share the same condition.' Now, I will further explain it briefly based on the Abhidharmakośa (俱舍論). The treatise says: 'Those who generate Warmth Dharma (暖法) from this point are said to have achieved the name of Warmth Dharma after the General Characteristics Mindfulness (總相念住). The holy path is like fire that can burn the firewood of afflictions; it is a precursor to the holy fire, hence called Warmth. Having observed the Four Noble Truths and cultivated the Sixteen Aspects is called the Warmth Stage (暖位).' This root of goodness has a long duration, so it can fully observe the Four Noble Truths and fully cultivate the Sixteen Aspects, observing impermanence, suffering, emptiness, non-self, and even the path as it emerges. Next, distinguishing the Peak Stage (頂位), from this Peak root of goodness, there are lower, middle, and upper levels; when it reaches fulfillment, there is a root of goodness called Peak, also observing the Four Noble Truths and cultivating the Sixteen Aspects, the same as the previous Warmth Stage. The Warmth and Peak stages are both called Moving Goodness (動善), because they can regress and waver. Among the Moving Goodness, the Peak is the most superior, like the top of a person's head, hence called Peak Dharma (頂法). The Endurance Stage (忍位) is advancing, the Warmth Stage is regressing, and this Peak Stage is the boundary between advancing and regressing, like a mountain peak, hence called Peak. The verse says: 'Thus, these two roots of goodness are both initially Dharma and then Four,' the Warmth and Peak stages, when first establishing a foothold, are only Dharma Mindfulness (法念), but later, when progressing, they become accessible to the Four Mindfulnesses (四念). First establishing a foothold refers to the Warmth Stage; the initial traversing of the traces of the Four Noble Truths with the Eight Truths and Sixteen Aspects is called first establishing a foothold, referring to only Dharma Mindfulness in the Path of Seeing (見道), because the Warmth and Peak stages accord with the Path of Seeing, so the initial establishment of a foothold is only Dharma Mindfulness; later stages of progress allow for some access, so they can cultivate the Four Mindfulnesses. The Endurance Stage is only Dharma Mindfulness; from the Peak Stage, a root of goodness arises, called Dharma Endurance (法忍). Enduring and accepting the Four Noble Truths is most superior, and because there is no regression, it is called Endurance Dharma (忍法). The initial establishment of a foothold and later progress in the Endurance Stage are all Dharma Mindfulness.
念住，近見道故，是故初后皆法念住。頌云：「下中忍同頂」者，此善根有下中上，下中二位同暖頂位，具觀四諦十六行，上忍唯觀欲苦。頌云：「一行一剎那」者，上忍唯苦下一行一剎那名為上忍。下品具足觀十六諦，中品減緣。所言緣者，上下八諦名之為緣，是所緣故，各十六行故三十二名之為行，能緣行故。應知七週減緣，二十四周減行，謂四行觀欲苦，乃至四行觀欲道，乃至三行觀上界道，名一週減一行。如是一一諦下各有三行，與緣名異，從行為名，故三八二十四周減行。一一諦下各有一行與緣名同，亦與緣同減，從緣為名但名減緣，是則上界四諦，地獄留苦，唯減三緣，上四下三名為七週。緣之與行皆從后減，故使欲界最後留苦，都有三十一週減緣減行，后但有一行二剎那心觀于欲苦名中忍滿，唯有一行一剎那心觀于欲苦名上忍成就。此中忍位未減道時，雖減行相，未減道故，故得具觀四種諦也。頌云：「下中忍同頂」者，約此說也。若此中忍減道諦時但修十二行，既減彼道心無欣慕，故彼道下四行亦不起得。由此道理，減滅諦時但修八行，除滅道下各四行故；減集諦時但修四行，故於中忍具修十六、十二、八、四行相，于上忍中亦修四行，雖起一行一剎那心以觀苦故起能得，得修彼苦下四行相故。
問：
于上忍位減彼三行，何故修彼所減行耶？
答：
雖減彼行，不減諦故、欣慕心故，故得修彼所減行相。于中忍位修所減行，準望可知。於三十二中留苦下一行者，擬入見道，故須留也。餘三十一如文次第，漸漸除之。
問：
苦下一行為留何行？
答：
入見道有二種行者，一者利，是見行。見行有二種：若著我者，留無我行；若著我所，即留空行。二者鈍，是愛行，愛行亦二：一者慢多，留無常行；二者懈怠多，留于苦行。
頌云：「世第一亦然」者，從上忍無間生第一，唯緣苦下一行一剎那心同前上忍，故云「亦然」。此是有漏故名「世間」，于中最勝故云「第一」，有同類因引見道生，故云「最勝」。皆慧為體，皆五陰性定共戒名為色陰，餘四陰可知。言「苦法忍」者，十六剎那從苦諦起一忍一智，如其次第至道諦時初生一忍名十五心，次生一智名十六心滿，即初果也。于中三：先法，次譬，三料簡。初文如向。次譬，譬中先譬、次合。譬中雲「如人慾從己國」等者，三界為己國，涅槃為他國。何以故？三界久住為己，涅槃方適為他。十六觀法為「多財產」，一行獨往故云「不能持去」。中忍如錢，上忍如金，世第一法如多價寶，以一行一剎那
【現代漢語翻譯】 現代漢語譯本 問： 在上忍位（指修行層次）減少了那三種行（指修行方法），為什麼還要修習那些被減少的行呢？ 答： 雖然減少了那些行，但並沒有減少對真諦的理解，也沒有減少欣慕之心，所以可以修習那些被減少的行。在中忍位（指修行層次）修習被減少的行，可以參照上文的道理來理解。在三十二行中保留苦諦下的第一行，是爲了準備進入見道位（指修行階段），所以必須保留。其餘三十一行按照經文的順序，逐漸去除。 問： 苦諦下的第一行，保留的是什麼行？ 答： 進入見道位有兩種修行者，一種是根器敏銳的，屬於見行（指通過觀察事物本質來修行）。見行又有兩種：如果執著于『我』，就保留無我行（指認識到沒有永恒不變的『我』）；如果執著于『我所』（指屬於我的事物），就保留空行（指認識到一切事物都是空性的）。另一種是根器遲鈍的，屬於愛行（指通過斷除貪愛來修行），愛行也有兩種：一種是傲慢心重的，保留無常行（指認識到一切事物都是無常變化的）；一種是懈怠心重的，保留苦行（指認識到生命是痛苦的）。 頌文說：『世第一亦然』，是指從上忍位無間（指沒有間隔）產生世第一法（指世間法中最高的智慧），只有緣于苦諦下的第一行的一個剎那的心念與之前的上忍位相同，所以說『亦然』。這是因為仍然是有漏（指有煩惱）的，所以稱為『世間』，在世間法中最殊勝，所以稱為『第一』，因為有同類的因引導見道的產生，所以稱為『最勝』。這些都是以智慧為本體，都是五陰（指色、受、想、行、識五種構成要素）的性質，由定共戒（指由禪定產生的戒律）構成的稱為色陰，其餘四陰可以類推得知。所說的『苦法忍』，是指在十六個剎那中，從苦諦開始產生一忍一智，按照這樣的順序直到道諦時，最初產生一忍稱為十五心，接著產生一智稱為十六心圓滿，這就是初果（指須陀洹果）。其中分為三部分：先是法，其次是譬喻，最後是三料簡（指三種分析）。最初的經文如上所述。其次是譬喻，譬喻中先是譬喻，然後是合喻。譬喻中說『如人慾從己國』等，是指三界（指欲界、色界、無色界）為自己的國家，涅槃（指解脫）為他人的國家。為什麼這樣說呢？因為在三界中長久居住已經習慣，而涅槃是剛剛到達的地方。十六觀法（指十六種觀察方法）是『多財產』，獨自前往涅槃，所以說『不能持去』。中忍位（指修行層次）如同錢，上忍位如同金，世第一法如同多價的寶物，因為只有一行一個剎那。
【English Translation】 English version Question: Having reduced those three practices at the Superior Endurance position, why cultivate those reduced practices? Answer: Although those practices are reduced, the understanding of the Truth is not reduced, nor is the mind of admiration reduced. Therefore, one can cultivate those reduced practices. Cultivating the reduced practices at the Middle Endurance position can be understood by analogy to the above. Retaining the first practice under the Suffering Truth among the thirty-two practices is to prepare for entering the Stream-Entry stage (見道位), so it must be retained. The remaining thirty-one are gradually removed according to the order of the text. Question: What practice is retained as the first practice under the Suffering Truth? Answer: There are two types of practitioners who enter the Stream-Entry stage: one is sharp, belonging to the Seeing Practice (見行). There are two types of Seeing Practice: if one is attached to 'self', retain the No-Self Practice (無我行); if one is attached to 'what belongs to self', retain the Emptiness Practice (空行). The other is dull, belonging to the Love Practice (愛行). There are also two types of Love Practice: one with much arrogance, retain the Impermanence Practice (無常行); one with much laziness, retain the Suffering Practice (苦行). The verse says: 'The World's Foremost is also thus,' referring to the World's Foremost Dharma (世第一法) arising without interruption from the Superior Endurance position. Only the mind of one instant connected to the first practice under the Suffering Truth is the same as the previous Superior Endurance position, so it is said 'also thus.' This is because it is still with outflows (有漏), so it is called 'Worldly'; it is the most excellent in the worldly dharmas, so it is called 'Foremost,' because there is a similar cause leading to the arising of the Stream-Entry stage, so it is called 'Most Excellent.' All of these have wisdom as their essence, and are all of the nature of the five aggregates (五陰). That which is constituted by the precepts arising from meditative concentration (定共戒) is called the Form Aggregate (色陰), and the remaining four aggregates can be understood by analogy. The so-called 'Suffering Dharma Endurance' (苦法忍) refers to, in the sixteen instants, starting from the Suffering Truth, one endurance and one wisdom arise. Following this order until the Truth of the Path, the first endurance that arises is called the fifteenth mind, and the wisdom that arises next is called the sixteenth mind, which is complete, and this is the first fruit (初果), the Stream-Enterer (須陀洹果). Among these, there are three parts: first the Dharma, then the analogy, and finally the three analyses (三料簡). The initial text is as described above. Next is the analogy, in which there is first the analogy, and then the combination. In the analogy, it says 'If a person wants to leave their own country,' etc., referring to the Three Realms (三界) as one's own country, and Nirvana (涅槃) as another's country. Why is this so? Because one has long resided in the Three Realms and is accustomed to it, while Nirvana is a place newly arrived at. The sixteen contemplations (十六觀法) are 'much wealth,' and going alone to Nirvana, so it is said 'cannot be taken away.' The Middle Endurance position is like money, the Superior Endurance position is like gold, and the World's Foremost Dharma is like a priceless treasure, because there is only one practice for one instant.
入真無漏，猶如持去。三「問」下料簡，先問、次答。次「世第一法者」下嘆第一義，先立全勝，次「亦分」下分別不同得名處別，先立二門、次釋。釋中先釋分，次釋都。初文云「見諦不相離」者，第十六心為見諦，餘十五心為眷屬，無間續起故云「不離」，是斷惑位故慧力偏多。從見諦后至第三果，熏禪成就生五凈居，此之五天純聖所居，故云「不與凡夫同生一處」。至第四果得盡智時，永斷界內思惑垢障，如是後果並由見諦之功，故見諦最勝。次「三三昧」去，舉況釋也。如世第一心得三三昧厭離一切，于無漏法心尚不取，故云「惡賤」。「何況有漏不應都勝」者，結上世第一也。言「分勝」者，不能都勝見諦之法，但分勝彼暖頂等法，故世第一亦名分勝。「除入」者，勝處也。又云都勝者，從功能為名，此世第一非但勝於暖頂等法，亦勝見諦等法。等者，等取修道智行等法，乃至羅漢能開之功在世第一，故曰「都勝」。故從「或言」下釋都勝，據功用力強，非所證亦勝。「問前諸位義有差別耶」者？前已最勝得妙果等名通釋世第一法，今欲分別，故先問起。答如文。此不凈安般等並在世第一前，故世第一于彼為勝為最等，依地亦然。次從「又依未至為最」去料簡依地，從未至至四禪為六地，妙音師說或七，加
欲界。依欲界身，天六人三，除北洲，前三善根，三洲死生六天亦續生故。第四善根天亦初起，唯女男身非余扇搋。頌云：「聖由失地舍，異生由命終，暖必至涅槃，頂終不斷善，忍不墮惡道，第一入離生。」委釋如論。
次明初果，「八忍八智」者，每一諦下各一法忍一法智、一比忍一比智，故四諦下八忍八智，此是無漏一十六心斷四諦下見盡也。次明三果者，「慮」謂思慮，重思惟前所得真諦無漏之理，或四諦中隨思一諦，或唯思滅諦，斷三界諸品不同、得后三果，六品九品三界都盡等。九地中一一皆有九品思惑，一一品皆用一無礙一解脫，從一地說，餘地例然，故但云九。次支佛以苦集為總，十二因緣為別，若逆若順具如《止觀》第二記。及前四果，廣如《俱舍．賢聖品》。次三祇菩薩，具如《止觀》第三記。
次「通教聲聞緣覺於一門總相」等者，總謂但作苦集觀耳。別謂觀苦七支、觀集五支，以自行故但依一門，菩薩為他故於四門。然七地前約自行邊亦但一門，入假方便亦須遍習。三藏佛言「一時用八忍八智」等者，具如《止觀》第三記料簡同異。通佛但言「斷習」者，以菩薩時留習潤生故，至菩提樹下但斷殘習。別佛又二：先正釋，次「或言」下釋疑。或有疑雲等覺已斷一品。此義不然，依
【現代漢語翻譯】 現代漢語譯本：欲界（Kāmadhātu，指眾生因具有情慾而輪迴的界域）。依據欲界的身體，天道有六類，人道有三類，除了北俱盧洲（Uttarakuru，四大部洲之一，以享樂為主）之外，前三種善根（信、進、念）之人，在三洲（東勝身洲、南贍部洲、西牛貨洲）死亡后，也能在六慾天繼續投生。第四種善根（定）之人，在天界也是初次生起。只有女性和男性之身，沒有其他型別的身體（如半男半女的扇搋）。頌文說：『聖人由於失去地位而捨棄身體，異生由於壽命終結而捨棄身體，暖位必定到達涅槃（Nirvāṇa，佛教修行的最終目標，指解脫生死輪迴），頂位最終不會斷絕善根，忍位不會墮入惡道，第一位進入離生。』詳細解釋如同《俱舍論》。 接下來闡明初果（Sotāpanna，須陀洹，指斷除三結，預入聖流的修行者），『八忍八智』指的是，在每一諦（Satya，真理）之下，各有一法忍（Dharma-kṣānti，對法的忍可）、一法智（Dharma-jñāna，對法的智慧）、一比忍（Anvaya-kṣānti，類比的忍可）、一比智（Anvaya-jñāna，類比的智慧），因此在四諦（苦、集、滅、道）之下有八忍八智，這是無漏（Anāsrava，指沒有煩惱染污的）十六心斷除四諦之下的見惑（Dṛṣṭi-heya，通過見道斷除的煩惱）。接下來闡明三果（Anāgāmin，阿那含，指斷除欲界思惑，不再返回欲界受生的修行者），『慮』指的是思慮，重複思惟之前所獲得的真諦（真實不虛的道理）的無漏之理，或者在四諦中隨意思惟一諦，或者只思惟滅諦，斷除三界（欲界、色界、無色界）的各種品級的思惑（Bhāvanā-heya，通過修道斷除的煩惱），從而獲得后三果（斯陀含、阿那含、阿羅漢），六品、九品，三界全部斷盡等等。在九地（九種禪定境界）中，每一地都有九品思惑，每一品都用一無礙解（Pratisaṃvidā，四種智慧）和一解脫（Vimoksha，從煩惱中解脫），從一地來說，其餘各地的道理也是如此，所以只說九。其次，辟支佛（Pratyekabuddha，緣覺，指不依師教，通過自身觀察因緣而覺悟的修行者）以苦集為總觀，十二因緣（Dvādaśāṅga-pratītyasamutpāda，佛教關於生命起源和流轉的理論）為別觀，逆觀和順觀都詳細記載在《止觀》第二記中。以及前面的四果，詳細記載在《俱舍論·賢聖品》中。其次，三祇菩薩（Bodhisattva，指發菩提心，行菩薩道，最終成就佛果的修行者），詳細記載在《止觀》第三記中。 其次，『通教（Sadharmatha，三乘共法）聲聞（Śrāvaka，通過聽聞佛法而修行的弟子）緣覺於一門總相』等，總觀指的是隻作苦集觀。別觀指的是觀察苦諦的七支、觀察集諦的五支，因為是自行，所以只依據一門，菩薩爲了度化他人，所以要於四門都修習。然而，七地（菩薩修行的七個階段）之前，就自行而言，也只修習一門，爲了進入假觀（虛幻不實的觀法），也必須普遍修習。三藏佛（以三藏教義為依據的佛）說『一時用八忍八智』等，詳細記載在《止觀》第三記中，用於辨別相同和不同之處。通佛只說『斷習』，是因為菩薩在修行時，保留習氣來滋潤生命，直到菩提樹下才斷除殘餘的習氣。別佛（指與通佛相對的佛）又分為兩種：先是正面解釋，其次在『或言』之下解釋疑問。或者有人懷疑說，等覺（菩薩修行的一個階段）已經斷除一品思惑。這種說法是不對的，依據...
【English Translation】 English version: Kāmadhātu (the realm of desire, referring to the realm where beings are reborn due to their desires). Based on the body in the Kāmadhātu, there are six types of heavens and three types of humans, except for Uttarakuru (one of the four continents, mainly focused on enjoyment). Those with the first three good roots (faith, diligence, mindfulness) can continue to be reborn in the six desire heavens after dying in the three continents (Pūrvavideha, Jambudvīpa, Aparagodānīya). Those with the fourth good root (concentration) also initially arise in the heavens. Only female and male bodies exist, not other types of bodies (such as hermaphrodites). The verse says: 'Saints abandon their bodies due to losing their position, ordinary beings abandon their bodies due to the end of their lifespan, the stage of warmth will definitely reach Nirvāṇa (the ultimate goal of Buddhist practice, referring to liberation from the cycle of birth and death), the stage of the peak will ultimately not sever good roots, the stage of forbearance will not fall into evil paths, the first stage enters separation from birth.' Detailed explanations are as in the Abhidharmakośabhāṣya. Next, explaining the first fruit (Sotāpanna, Stream-enterer, referring to a practitioner who has severed the three fetters and entered the stream of the noble ones), 'eight kṣāntis and eight jñānas' refers to, under each Truth (Satya), there is one dharma-kṣānti (acceptance of the Dharma), one dharma-jñāna (wisdom of the Dharma), one anvaya-kṣānti (analogical acceptance), and one anvaya-jñāna (analogical wisdom), therefore under the Four Truths (suffering, accumulation, cessation, path) there are eight kṣāntis and eight jñānas, this is the sixteen minds of no-outflow (Anāsrava, referring to being without defilements) severing the afflictions to be abandoned by seeing (Dṛṣṭi-heya, afflictions severed through the path of seeing) under the Four Truths. Next, explaining the third fruit (Anāgāmin, Non-returner, referring to a practitioner who has severed the afflictions of desire realm and will not return to the desire realm for rebirth), 'consideration' refers to contemplation, repeatedly contemplating the no-outflow principle of the True Truth (the real and not false principle) previously obtained, or contemplating one Truth at will among the Four Truths, or only contemplating the Truth of Cessation, severing the various grades of afflictions to be abandoned by cultivation (Bhāvanā-heya, afflictions severed through the path of cultivation) in the three realms (desire realm, form realm, formless realm), thereby obtaining the latter three fruits (Sakṛdāgāmin, Anāgāmin, Arhat), six grades, nine grades, all the three realms are completely exhausted, and so on. In the nine grounds (nine levels of meditative absorption), each ground has nine grades of afflictions of thought, each grade uses one unobstructed understanding (Pratisaṃvidā, four kinds of wisdom) and one liberation (Vimoksha, liberation from afflictions), speaking from one ground, the principle of the remaining grounds is also the same, so only nine are mentioned. Secondly, Pratyekabuddhas (Solitary Buddhas, referring to practitioners who awaken through observing conditions themselves without relying on a teacher) take suffering and accumulation as the general contemplation, and the twelve links of dependent origination (Dvādaśāṅga-pratītyasamutpāda, the Buddhist theory about the origin and flow of life) as the specific contemplation, the reverse and forward contemplation are all recorded in detail in the second record of the Mohe Zhiguan. And the preceding four fruits are recorded in detail in the Abhidharmakośabhāṣya, Chapter on the Noble Ones. Secondly, the Bodhisattva (a being who has generated the mind of enlightenment and practices the Bodhisattva path, ultimately achieving Buddhahood) of three asamkhyeya kalpas is recorded in detail in the third record of the Mohe Zhiguan. Secondly, 'Śrāvakas (disciples who practice by listening to the Buddha's teachings) and Pratyekabuddhas of the Shared Teaching (Sadharmatha, the common teachings of the three vehicles) in one gate, general aspect,' etc., the general contemplation refers to only contemplating suffering and accumulation. The specific contemplation refers to observing the seven branches of the Truth of Suffering and observing the five branches of the Truth of Accumulation, because it is self-practice, so it only relies on one gate, Bodhisattvas cultivate in all four gates in order to liberate others. However, before the seven grounds (seven stages of Bodhisattva practice), in terms of self-practice, only one gate is cultivated, and in order to enter the provisional contemplation (contemplation of illusion), it is also necessary to universally practice. The Buddha of the Tripitaka (Buddha based on the teachings of the Tripitaka) said 'eight kṣāntis and eight jñānas are used at one time,' etc., which is recorded in detail in the third record of the Mohe Zhiguan, used to distinguish similarities and differences. The Common Buddha only says 'severing habits' because Bodhisattvas retain habits to nourish life during practice, and only sever the remaining habits under the Bodhi tree. The Distinct Buddha (referring to the Buddha in contrast to the Common Buddha) is further divided into two types: first, a positive explanation, and second, an explanation of doubts under 'or it is said.' Or someone doubts that the Equal Enlightenment (a stage of Bodhisattva practice) has already severed one grade of afflictions of thought. This statement is incorrect, according to...
文釋定始從初地、終至妙覺，皆惑斷入位，故斷一品入初地，斷最後品入妙覺。圓位具如《止觀》第七文中及位妙中，並加修五悔等，為入品之前智。
次明智照境者為三：先敘意，次料簡，三正釋。初文破性計成不思議，又二：先明破計，次明立法。初文先立性計，次略不出破，但注「云云」。初文「四句墮性」者，如《止觀》第三及《凈名玄》等說。若離性過皆不可說，故云「如別記」。次明為他隨機遍立四悉因緣可作四說，如《止觀》第五記。次料簡中先問中「智慧照境如常所論，境亦能照智不」者，為顯不可思議，故有此問。次答中三：先正答，次引證，三舉譬。初文者，還依不思議答，故能相照。何者？智既是心，境亦是心，既俱是心、俱是法界，心心相照有何不可？故引《仁王》證成相照，智處是境，當知境智俱名般若，故得說境及境照俱名實相。次譬中，鏡面如文，地生芽如境生智，芽生地如智照境，此譬猶分，未是境智體一而展轉相照相發，故說不可盡，恐妨后義是故且置。次正明智照境中，取向類智照前諸境。前智類中三藏有七、通教有五、別圓各四。文云「七智照二乘十如」者，三藏四：謂一五停四念，二四善根，三四果，四支佛。通教三：謂聲聞、支佛、入空菩薩。藏通菩薩及別教四十
【現代漢語翻譯】 現代漢語譯本：
關於位次的解釋，從初地（Bodhisattva Bhumi，菩薩修行的第一個階段）開始，直到妙覺（Myokaku，佛果），都是通過斷除迷惑而進入相應的位置。因此，斷除一品煩惱即可進入初地，斷除最後一品煩惱即可證得妙覺。圓位的具體內容詳見《止觀》（Mohe Zhiguan，天臺宗的重要著作）第七卷以及位妙部分，並加上修習五悔等，作為進入品位之前的準備。
接下來闡明智慧照亮境界，分為三個部分：首先是敘述意圖，其次是簡要分析，最後是正式解釋。第一部分旨在破除執著于自性的觀點，從而成就不可思議的境界，又分為兩個部分：首先是闡明執著于自性的觀點，其次是簡要地破斥，但註釋中只寫了『云云』。第一部分中提到的『四句墮性』，如《止觀》第三卷以及《凈名玄》（維摩詰經玄疏）等所說。如果脫離了自性，一切都不可說，所以說『如別記』。接下來闡明爲了適應不同根器的眾生，可以普遍地建立四悉檀因緣，從而可以有四種說法，如《止觀》第五卷的記載。
在簡要分析中，首先提問：『智慧照亮境界，如常理所說，那麼境界也能照亮智慧嗎？』這是爲了彰顯不可思議的境界。在回答中，分為三個部分：首先是正面回答，其次是引用證據，最後是舉例說明。第一部分，仍然依據不可思議的道理來回答，因此智慧和境界能夠互相照亮。為什麼呢？因為智慧是心，境界也是心，既然都是心，都是法界，心與心互相照亮有什麼不可以呢？因此引用《仁王經》（Renwangjing，佛教經典）來證明互相照亮，智慧所在之處就是境界，應當知道境界和智慧都名為般若（Prajna，智慧），因此可以說境界以及境界的照亮都名為實相（Tathata，真如）。
在比喻中，鏡面如同原文所說，土地生長出芽如同境界生出智慧，芽生長在土地上如同智慧照亮境界，這個比喻仍然有所區分，尚未達到境界和智慧本體合一而互相照亮、互相引發的境界，所以說不可窮盡，恐怕妨礙後面的意義，因此暫且擱置。接下來正式闡明智慧照亮境界，選取之前類似智慧照亮之前各種境界的例子。之前的智慧種類中，三藏教有七種，通教有五種，別教和圓教各有四種。文中說『七智照二乘十如』，三藏教的四種智慧是：一、五停心觀和四念處觀，二、四善根，三、四果，四、支佛。通教的三種智慧是：聲聞、支佛、入空菩薩。藏通菩薩以及別教的四十
【English Translation】 English version:
Regarding the explanation of stages, from the initial Bhumi (Bodhisattva Bhumi, the first stage of a Bodhisattva's practice) to Myokaku (Myokaku, the fruit of Buddhahood), all involve entering the corresponding position through the severance of delusion. Therefore, severing one grade of affliction allows entry into the initial Bhumi, and severing the final grade of affliction allows attainment of Myokaku. The complete details of the perfect stages are found in the seventh volume of 'Mohe Zhiguan' (Mohe Zhiguan, a key text of the Tiantai school) and the section on the subtlety of stages, along with the addition of practicing the five repentances, etc., as preparation for entering the stages.
Next, clarifying how wisdom illuminates the realm is divided into three parts: first, stating the intention; second, providing a concise analysis; and third, offering a formal explanation. The first part aims to break down the view of clinging to inherent nature, thereby achieving an inconceivable realm, and is further divided into two parts: first, clarifying the view of clinging to inherent nature; and second, briefly refuting it, but the commentary only writes 'etc.' The 'four phrases falling into inherent nature' mentioned in the first part are as described in the third volume of 'Mohe Zhiguan' and the 'Profound Commentary on the Vimalakirti Sutra' (Vimalakirti Sutra Xuan Shu). If one departs from inherent nature, everything becomes unspeakable, hence the saying 'as in the separate record.' Next, clarifying that to accommodate beings of different capacities, the four causes and conditions of Siddhantha can be universally established, thus allowing for four kinds of explanations, as recorded in the fifth volume of 'Mohe Zhiguan'.
In the concise analysis, the question is first raised: 'Wisdom illuminates the realm, as commonly stated, but can the realm also illuminate wisdom?' This is to highlight the inconceivable realm. In the answer, there are three parts: first, a direct answer; second, citing evidence; and third, giving an example. The first part still relies on the principle of the inconceivable to answer, therefore wisdom and realm can illuminate each other. Why? Because wisdom is mind, and realm is also mind. Since both are mind, both are the Dharmadhatu, what is impossible about mind and mind illuminating each other? Therefore, the 'Renwangjing' (Renwangjing, a Buddhist scripture) is cited to prove mutual illumination. The place where wisdom resides is the realm. It should be known that both realm and wisdom are named Prajna (Prajna, wisdom), therefore it can be said that both realm and the illumination of the realm are named Tathata (Tathata, suchness).
In the analogy, the mirror surface is as stated in the text, the land growing sprouts is like the realm giving rise to wisdom, and the sprouts growing on the land is like wisdom illuminating the realm. This analogy still has distinctions and has not yet reached the state where the essence of realm and wisdom are one, mutually illuminating and mutually arising. Therefore, it is said to be inexhaustible, fearing that it would hinder the later meaning, so it is temporarily set aside. Next, formally clarifying how wisdom illuminates the realm, selecting previous examples similar to wisdom illuminating various previous realms. Among the previous types of wisdom, the Tripitaka teaching has seven types, the Shared teaching has five types, and the Distinct and Perfect teachings each have four types. The text says 'the seven wisdoms illuminate the ten suchnesses of the two vehicles.' The four wisdoms of the Tripitaka teaching are: first, the five stopping contemplations and the four foundations of mindfulness; second, the four good roots; third, the four fruits; fourth, Pratyekabuddhas. The three wisdoms of the Shared teaching are: Sravakas, Pratyekabuddhas, and Bodhisattvas entering emptiness. The Bodhisattvas of the Shared and Distinct teachings and the forty
心智皆云「兩屬」者，上求未極仍屬菩薩。十地亦言「兩屬」者，約教證道以分二義，又此二義謂次不次。又此二義復有上求下化二義。「總略如此細捒(云云)」者，「捒」字音數，謂莊捒也。今謂安置，對當如莊捒也。如五停去大分有七，委細而言如五停自緣五境不同，如治貪慾但緣六道中可愛十如，治瞋恚但緣六道中可憎十如，餘三例說。四念但緣自身心陰六道無常，從暖頂去至世第一或遍上下、或舍上緣下。四果但緣聲聞法界，緣覺但緣支佛法界，亦應分四果所照不同，支佛又分別聞法不聞法等，余例可知。如是七智皆求拙度，故云「總略」。六度細作，例此可知。次照因緣四諦中，但以當教智照當教諦文相最顯。次照七二諦中雲「八智照顯中」者，且以別四照別，圓四照圓。若論相入，應以通真照通真及圓別兩真，別俗照圓真，若接通教必須聖位，若接別者但接賢位，賢位屬教故云也。故云「可以意得」。次照五三諦中，言「前七智照無中之二諦」者，前三藏二諦既無中道不成三諦。今以二十智照於三諦，不可棄七而全不論，故便列之。通雖無中，以含中故則或二或三，亦且從二為第二句，故云「屬真」。次「以八智照顯中」者，通約當教始終言之，故云「假中」。若論二接，應言通真照別中、通真照圓中
【現代漢語翻譯】 現代漢語譯本 關於『心智皆云「兩屬」』，指的是向上尋求尚未達到極致的（修行者），仍然屬於菩薩（Bodhisattva，覺有情）。 十地（Dashabhumika，菩薩修行的十個階段）也說『兩屬』，是根據教義證道的不同而分為兩種含義，這兩種含義又可以理解為有次第和無次第。 這兩種含義又可以進一步分為上求佛道和下化眾生兩種意義。 『總略如此細捒(云云)』中的『捒』字，是音數，指的是莊捒。現在所說的安置，就好像莊捒一樣。 例如，用五停心觀（Five kinds of meditation to stop discursive thoughts）來對治煩惱，如果粗略地分，有七種。如果詳細地說，五停心觀各自所緣的五境不同，例如，用不凈觀（Meditation on impurity）來對治貪慾，就只緣於六道（Six realms of existence）中可愛的十如（Ten aspects of reality），用慈悲觀（Meditation on loving-kindness）來對治瞋恚（Hatred），就只緣於六道中可憎的十如，其餘三種（數息觀、因緣觀、唸佛觀）可以依此類推。 四念處（Four foundations of mindfulness）只緣于自身、心、陰（Skandhas，五蘊）、六道無常。從暖位、頂位到世第一位（Stages of practice in Theravada Buddhism），或者普遍地緣于上下，或者捨棄上而緣于下。 四果（Four stages of enlightenment in Theravada Buddhism）只緣于聲聞法界（Sravakayana，聲聞乘），緣覺（Pratyekabuddha，獨覺）只緣于支佛法界（Pratyekabuddhayana，緣覺乘），也應該區分四果所照的不同，支佛又分別聽聞佛法和不聽聞佛法等，其餘的可以依此類推。 像這樣，七智（Seven kinds of wisdom）都是爲了尋求拙樸的度化，所以說是『總略』。 六度（Six perfections）如果細緻地分析，可以依此類推。 其次，在觀照因緣四諦（Four Noble Truths）時，只是用當教的智慧來觀照當教的諦理，文句的表述最為明顯。 其次，在觀照七二諦時，說『八智照顯中』，姑且用別教的四智來觀照別教的二諦，用圓教的四智來觀照圓教的二諦。如果從相入的角度來說，應該用通教的真諦來觀照通教的真諦以及圓教和別教的兩種真諦，用別教的俗諦來觀照圓教的真諦，如果接引通教的根機，必須是聖位的菩薩，如果接引別教的根機，只需要賢位的菩薩，因為賢位屬於教，所以這樣說。所以說『可以意得』。 其次，在觀照五三諦時，說『前七智照無中之二諦』，因為前三藏教的二諦沒有中道，所以不能構成三諦。現在用二十智來觀照三諦，不能捨棄七智而完全不談，所以就把它列出來。通教雖然沒有中道，但因為它包含中道，所以或者說是二諦，或者說是三諦，姑且按照二諦作為第二句，所以說是『屬真』。 其次，『以八智照顯中』，這是從通教的始終來談的，所以說是『假中』。如果從二接的角度來說，應該說用通教的真諦來觀照別教的中諦，用通教的真諦來觀照圓教的中諦。
【English Translation】 English version Regarding 『minds and intellects all said to be of two affiliations,』 it refers to those who are seeking upwards but have not yet reached the ultimate, still belonging to Bodhisattvas (Bodhisattva, sentient beings who seek enlightenment). The Ten Grounds (Dashabhumika, the ten stages of a Bodhisattva's practice) also speak of 『two affiliations,』 which are divided into two meanings based on the different ways of proving the path through teachings, and these two meanings can be understood as sequential and non-sequential. These two meanings can be further divided into two meanings: seeking Buddhahood upwards and transforming sentient beings downwards. The 『generally abbreviated like this, carefully sorted (etc.)』 refers to the word 『sorted』 as a phonetic number, referring to Zhuang Shu. The placement now is like Zhuang Shu. For example, using the Five Kinds of Meditation to Stop Discursive Thoughts (Five kinds of meditation to stop discursive thoughts) to counteract afflictions, if roughly divided, there are seven types. If explained in detail, the five objects of the Five Kinds of Meditation to Stop Discursive Thoughts are different. For example, using the Meditation on Impurity (Meditation on impurity) to counteract greed, it only focuses on the ten suchnesses (Ten aspects of reality) that are lovable in the six realms (Six realms of existence). Using the Meditation on Loving-Kindness (Meditation on loving-kindness) to counteract hatred (Hatred), it only focuses on the ten suchnesses that are hateful in the six realms. The remaining three (meditation on counting breaths, meditation on dependent origination, meditation on Buddha recitation) can be inferred by analogy. The Four Foundations of Mindfulness (Four foundations of mindfulness) only focus on oneself, mind, aggregates (Skandhas, five aggregates), and the impermanence of the six realms. From the stage of warmth, peak, to the highest mundane stage (Stages of practice in Theravada Buddhism), either universally focusing on above and below, or abandoning the above and focusing on the below. The Four Fruits (Four stages of enlightenment in Theravada Buddhism) only focus on the Sravaka realm (Sravakayana, Hearer Vehicle), the Pratyekabuddha (Pratyekabuddha, Solitary Buddha) only focuses on the Pratyekabuddha realm (Pratyekabuddhayana, Solitary Realizer Vehicle), and the different illuminations of the Four Fruits should also be distinguished. The Pratyekabuddha is further divided into those who hear the Dharma and those who do not, and the rest can be inferred by analogy. Like this, the Seven Wisdoms (Seven kinds of wisdom) are all for seeking clumsy deliverance, so it is said to be 『generally abbreviated.』 If the Six Perfections (Six perfections) are analyzed in detail, it can be inferred by analogy. Secondly, when contemplating the Four Noble Truths (Four Noble Truths) of Dependent Origination, only the wisdom of the respective teaching is used to contemplate the truths of the respective teaching, and the expression of the sentences is the most obvious. Secondly, when contemplating the Seven Two Truths, it is said that 『the Eight Wisdoms illuminate the Middle,』 tentatively using the four wisdoms of the Separate Teaching to contemplate the two truths of the Separate Teaching, and using the four wisdoms of the Perfect Teaching to contemplate the two truths of the Perfect Teaching. If viewed from the perspective of interpenetration, the Truth of the Common Teaching should be used to contemplate the Truth of the Common Teaching and the two truths of the Perfect and Separate Teachings, and the Conventional Truth of the Separate Teaching should be used to contemplate the Truth of the Perfect Teaching. If guiding those with the capacity for the Common Teaching, it must be a Bodhisattva of the Saintly Stage. If guiding those with the capacity for the Separate Teaching, only a Bodhisattva of the Worthy Stage is needed, because the Worthy Stage belongs to the teaching, so it is said. Therefore, it is said 『can be understood by intention.』 Thirdly, when contemplating the Five Three Truths, it is said that 『the first seven wisdoms illuminate the two truths without the Middle,』 because the two truths of the Early Tripitaka Teaching do not have the Middle Way, so they cannot constitute the three truths. Now, the twenty wisdoms are used to contemplate the three truths, and the seven wisdoms cannot be abandoned and not discussed at all, so they are listed. Although the Common Teaching does not have the Middle Way, because it contains the Middle Way, it is either said to be two truths or three truths, tentatively following the two truths as the second sentence, so it is said to 『belong to the Truth.』 Thirdly, 『the Eight Wisdoms illuminate the Middle,』 this is discussed from the beginning to the end of the Common Teaching, so it is said to be 『provisional Middle.』 If viewed from the perspective of two connections, it should be said that the Truth of the Common Teaching is used to contemplate the Middle Truth of the Separate Teaching, and the Truth of the Common Teaching is used to contemplate the Middle Truth of the Perfect Teaching.
、別俗照圓中，各對本智及以本境合成三諦，此中便對中論四句結成，故云「即空」等。次明「照一實」者，此亦置別從通，非但通於四悉，亦乃通四四諦，故云「生滅」等。先列四實，次對四教。言「前後諸實(云云)」者，文但分別四實不同，應更分判諸實粗妙及開權等。次明「照無諦」者，先通序意，次正明照境。初文者，亦且置別存通如前說(云云)。次「前無諦」下判，次「若就」下開上諸智，通論開者非不須悟，此明無諦故斥通無。以從別無，別又約證者，防語見故，故須言悟。無名近證，故須言之。乃至以此一無遍開前來一切諸智，同入此無，共成實智，即是今經之正意也。當知二十並是空拳，雖復空拳，漸誘方便皆不唐捐，況復開時即權而實。今從勝說故曰雙非，故權即是非權非實。
五明判者，為二：先判，次結。初又三：初約智以判，次約知見四句以判，三約五眼。初文又二：初一往略判，次解釋。釋又二：先明十二為粗，次「別教」下明後八為妙，于中為二：初通明八妙，次「又別」下料簡，初又三：初正明別妙，次「常途」下破古，三「今明」下顯正。言「今明十信」至「八番為妙」者，且約知中勝三藏佛，一往望前八番俱妙，猶帶教道故須更簡。簡中又二：先對簡，次雙釋。初云別
【現代漢語翻譯】 現代漢語譯本：
別俗照圓中，各自對應本智（根本智慧）以及本境（根本境界），合成了三諦（空諦、假諦、中諦）。這裡便對應《中論》的四句偈而總結完成，所以說『即空』等等。接下來闡明『照一實』，這也是捨棄差別而取通途，不僅僅通於四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），也通於四四諦（生滅四諦、無生四諦、無量四諦、無作四諦），所以說『生滅』等等。先列出四實（常樂我凈四種真實功德），其次對應四教（藏教、通教、別教、圓教）。所說的『前後諸實』，文句只是分別四實的不同，應該更進一步判別諸實的粗妙以及開權顯實等等。接下來闡明『照無諦』，先總的敘述意旨，其次正式闡明照境。最初的文句，也是暫且捨棄差別而儲存通途，如前所說。其次在『前無諦』下進行判別，其次在『若就』下開顯上述的各種智慧，總的來說開顯並非不需要領悟，這裡闡明無諦所以斥責通途的無。因為是從差別而無，差別又約證悟來說，是爲了防止語言上的偏見，所以需要說領悟。無名接近證悟，所以需要說它。乃至用這一無遍開先前的一切諸智，共同進入這一無，共同成就實智，這就是《今經》的正意。應當知道二十種都是空拳（比喻虛妄不實），雖然是空拳，但逐漸誘導的方便都不白費，更何況開顯時就是即權而實。現在從殊勝的角度來說所以說雙非（非空非有），所以權就是非權非實。 五、明判別：分為兩部分：先判別，其次總結。最初又分為三部分：最初從智慧來判別，其次從知見的四句來判別，第三從五眼來判別。最初的文句又分為兩部分：最初是概括性的略判，其次是解釋。解釋又分為兩部分：先闡明十二種是粗糙的，其次在『別教』下闡明后八種是精妙的，其中分為兩部分：最初是總的闡明八種精妙，其次在『又別』下進行簡擇，最初又分為三部分：最初正式闡明別教的精妙，其次在『常途』下破斥古說，第三在『今明』下顯明正義。所說的『今明十信』到『八番為妙』，暫且從知中勝過三藏佛的角度來說，概括的來看前八番都是精妙的，但仍然帶有教道的痕跡，所以需要進一步簡擇。簡擇中又分為兩部分：先是對比簡擇，其次是雙重解釋。最初說別教
【English Translation】 English version:
'Bie Su Zhao Yuan Zhong' (Separate Common Illumination of the Perfect Middle), each corresponds to 'Ben Zhi' (Fundamental Wisdom) and 'Ben Jing' (Fundamental Realm), synthesizing the Three Truths (emptiness, provisional existence, and the Middle Way). Here, it corresponds to the four-line verse of the 'Madhyamaka-karika' (Treatise on the Middle Way), hence the saying 'is emptiness' and so on. Next, clarifying 'Zhao Yi Shi' (Illuminating the One Reality), this also abandons the particular and takes the general, not only applying to the Four Siddhanthas (Worldly Siddhantha, Individual Siddhantha, Remedial Siddhantha, First Principle Siddhantha), but also to the Four Sets of Four Noble Truths (birth and death, non-birth, immeasurable, non-action), hence the saying 'birth and death' and so on. First, list the Four Realities (the four virtues of permanence, bliss, self, and purity), then correspond to the Four Teachings (Tripitaka teaching, Common teaching, Distinct teaching, Perfect teaching). What is said as 'Qian Hou Zhu Shi' (Prior and Subsequent Realities), the text only distinguishes the differences between the Four Realities, and should further discern the coarse and subtle aspects of the Realities, as well as the opening of provisionality to reveal reality, and so on. Next, clarifying 'Zhao Wu Di' (Illuminating No Truth), first generally narrates the intention, then formally clarifies the illuminated realm. The initial text also temporarily abandons the particular and preserves the general, as mentioned before. Next, under 'Qian Wu Di' (Prior No Truth), make a distinction, and next, under 'Ruo Jiu' (If Regarding), reveal the various wisdoms mentioned above. Generally speaking, revealing does not mean that understanding is unnecessary. This clarifies No Truth, so it rejects the general 'no'. Because it is 'no' from the particular, and the particular is about realization, it is to prevent linguistic biases, so it is necessary to speak of understanding. 'Wu Ming' (No Name) is close to realization, so it is necessary to mention it. Even using this one 'no' to universally open all the previous wisdoms, together entering this 'no', together accomplishing Real Wisdom, which is the true intention of 'this sutra'. It should be known that the twenty are all empty fists (a metaphor for falsehood), although they are empty fists, the gradual guiding means are not in vain, let alone when opening, it is immediately provisional and real. Now, from a superior perspective, it is said to be 'both non-' (neither empty nor existent), so the provisional is neither provisional nor real. 5. Clarifying Distinctions: Divided into two parts: first distinguishing, then concluding. The first is further divided into three parts: first distinguishing from wisdom, second distinguishing from the four sentences of knowledge and views, and third from the five eyes. The initial text is further divided into two parts: first, a general brief distinction, and second, an explanation. The explanation is further divided into two parts: first, clarifying that the twelve are coarse, and second, under 'Distinct Teaching', clarifying that the latter eight are subtle, among which are divided into two parts: first, generally clarifying the eight subtleties, and second, under 'Also Distinct', making a selection, the first is further divided into three parts: first, formally clarifying the subtlety of the Distinct Teaching, second, under 'Common Path', refuting the ancient saying, and third, under 'Now Clarifying', revealing the correct meaning. What is said as 'Now Clarifying the Ten Faiths' to 'Eight Turns are Subtle', temporarily speaking from the perspective of knowing that it surpasses the Tripitaka Buddha, generally speaking, the first eight turns are all subtle, but they still carry traces of the teaching path, so further selection is needed. The selection is further divided into two parts: first, comparative selection, and second, double explanation. Initially saying the Distinct Teaching
教四番三粗一妙，今依地人以存教道，十地猶粗，何況十信？若且從登地而為證道，故二粗一妙。妙覺果頭本是實人，是故為妙。又亦可妙覺是權故為粗，十地是實故為妙，故云中道乃是果頭能顯。次釋又二：先釋別，次釋圓。先釋別中又三：初正判別三粗一妙，次「類」下舉藏通以例別圓，三「今別」下顯別例成。初文言「初心學者」等者，謂仰信中理，登地見中而證是妙。「如藕絲懸山」者，《大經》十六云：「若有人能以藕中絲懸須彌山，可思議不？不也世尊！佛言：菩薩能以一念稱量生死，則不可思議。」今明圓理難曉，但仰信而已，借彼況喻如人聞說藕絲懸山但信而已。如聞生死有不思議理，而但仰信不能一心，即如求藏，故非圓意。余如文。
次約知見判者又二：初列四句，次釋。釋中先約四教明知見，次以佛智攝之。初文又二：先略列三藏及圓，次正釋。釋中藏圓如文。通教亦以博地凡夫為不知不見，干慧性地為知而不見，發習者為見而非知，見地已去亦知亦見。別教不知不見同前凡夫，地前知而非見，發習者見而非知，登地已去亦知亦見。次以佛智攝之者又四：初略舉，次「如經」下引經解釋，三「方便」下嘆，四「如此」下結歸。初文者，諸境本是如來一體權實，為眾生故隨機且分。今更從
【現代漢語翻譯】 現代漢語譯本 教四番三粗一妙，現在根據地和人的不同來儲存教義，十地菩薩的境界仍然是粗糙的，更何況十信位的菩薩？如果僅僅從登地菩薩開始作為證道的標準，那麼就是二粗一妙。妙覺位的佛果本來就是真實的人，因此稱為妙。也可以說妙覺是權宜之法所以是粗，十地是真實境界所以是妙，所以說中道是佛果能夠顯現的。 接下來解釋『又二』：先解釋別教，再解釋圓教。先解釋別教又分三部分：首先正確地判斷別教的三粗一妙，然後從『類』字開始，用藏教和通教來比喻別教和圓教，第三從『今別』開始，顯示別教的比喻成立。第一部分文字說『初心學者』等等，是指仰信中道的道理，登地菩薩見到中道而證悟是妙。『如藕絲懸山』，出自《大經》第十六卷：『如果有人能用藕絲懸掛須彌山，可思議嗎？』『不，世尊！』佛說：『菩薩能以一念稱量生死，那是不可思議的。』現在說明圓教的道理難以理解，只能仰信而已，借用那個比喻，就像人聽說用藕絲懸掛須彌山，只能相信而已。如果聽說生死有不可思議的道理，而只是仰信不能一心，就像尋求藏教，所以不是圓教的意義。其餘的就像原文所說。 接下來根據知見來判斷，又分兩部分：首先列出四句，然後解釋。解釋中先根據四教說明知見，然後用佛智來統攝。第一部分文字又分兩部分：先簡略地列出三藏教和圓教，然後正式解釋。解釋中藏教和圓教就像原文所說。通教也以凡夫為不知不見，干慧地和性地為知而不見，發習地為見而非知，見地以上為亦知亦見。別教不知不見和前面的凡夫一樣，地前為知而非見，發習地為見而非知，登地以上為亦知亦見。 接下來用佛智來統攝，又分四部分：首先簡略地舉出，然後從『如經』開始引用經典解釋，第三從『方便』開始讚歎，第四從『如此』開始總結歸納。第一部分文字說，諸境本來就是如來一體的權宜和真實，爲了眾生的緣故隨機而分。現在更從...
【English Translation】 English version The teaching of the four levels, three coarse and one subtle, now relies on the land (bhumi) and people to preserve the doctrine. The Ten Grounds (Dashabhumi) are still coarse, let alone the Ten Faiths (Dasha-shraddha)? If only those who have attained a Ground are considered to have realized the Way, then it is two coarse and one subtle. The fruit of Wonderful Enlightenment (Myo-gaku) is originally the real person, therefore it is called wonderful. It can also be said that Wonderful Enlightenment is expedient (upaya), so it is coarse, and the Ten Grounds are real, so they are wonderful. Therefore, it is said that the Middle Way (Madhyama-pratipada) is the fruit that can manifest. Next, explain 'again two': first explain the Distinct Teaching (biejiao), then explain the Perfect Teaching (yuanjiao). First, explaining the Distinct Teaching is divided into three parts: first, correctly judge the three coarse and one subtle of the Distinct Teaching; then, starting from 'category', use the Tripitaka Teaching (zangjiao) and the Common Teaching (tongjiao) to exemplify the Distinct and Perfect Teachings; third, starting from 'now distinct', show that the analogy of the Distinct Teaching is established. The first part of the text says 'beginners' etc., referring to those who believe in the principle of the Middle Way, and those who attain a Ground see the Middle Way and realize it as wonderful. 'Like a lotus root thread suspending Mount Sumeru (Sumeru)' comes from the sixteenth volume of the Mahaparinirvana Sutra: 'If someone can suspend Mount Sumeru with a lotus root thread, is it conceivable?' 'No, World Honored One!' The Buddha said: 'A Bodhisattva can measure birth and death with one thought, which is inconceivable.' Now it is explained that the principle of the Perfect Teaching is difficult to understand, and can only be believed in. Borrowing that metaphor, it is like hearing someone say that Mount Sumeru is suspended by a lotus root thread, and only believing it. If one hears that birth and death have an inconceivable principle, but only believes in it and cannot concentrate, it is like seeking the Tripitaka Teaching, so it is not the meaning of the Perfect Teaching. The rest is as the text says. Next, judging according to knowledge and vision is divided into two parts: first, list the four sentences, then explain. In the explanation, first explain knowledge and vision according to the Four Teachings, and then use the Buddha's wisdom to encompass them. The first part of the text is divided into two parts: first, briefly list the Three Tripitaka Teachings and the Perfect Teaching, then formally explain. In the explanation, the Tripitaka Teaching and the Perfect Teaching are as the text says. The Common Teaching also considers ordinary people as not knowing and not seeing, the Dry Wisdom Ground (sukkhavipassaka-bhumi) and the Nature Ground (gotrabhu-bhumi) as knowing but not seeing, the Practice Ground (vutthana-gamini-patipada) as seeing but not knowing, and those above the Seeing Ground (dassana-bhumi) as both knowing and seeing. The Distinct Teaching considers not knowing and not seeing the same as the previous ordinary people, those before the Ground as knowing but not seeing, those in the Practice Ground as seeing but not knowing, and those above the Ground as both knowing and seeing. Next, using the Buddha's wisdom to encompass them is divided into four parts: first, briefly mention them, then quote the scriptures to explain starting from 'as the sutra'; third, praise starting from 'expedient'; fourth, summarize and conclude starting from 'like this'. The first part of the text says that all realms are originally the expedient and real of the Tathagata's one body, and are divided according to the circumstances for the sake of sentient beings. Now, further from...
本說，故云「究而言之」。次引經釋中，既言「方便」，是故屬權；既云「具足」，故非異體；既云「深遠」，故屬實也；復云「廣大」，是即權故。「方便」下嘆意者，又三：初正嘆，言「具足」等者，具足之權即實而論權，廣大之實即權而論實。次「境淵」下結嘆，實境淵深故豎極，權境無邊故橫遍，橫豎之水難量，故智不可測也。三「唯佛」下舉果智以嘆。四結歸中二：初結歸眼智，次判。初文三：初明眼智，次「一切種智」下明眼智所知所見，三「此知」下明相即。
三約五眼者，「前明來意」者，前已明智知，次以知見四句分別以顯于眼。眼只是見，智只是知，故云為「未了」者。釋中為三：初正明五眼，次約教，三總結。先五眼，具如《止觀》第三記。今肉眼中言「開閉」者，不了因緣粗色等為閉，若了為開。天眼中雲「愿智力」者，愿智謂超越三昧，超越三昧如《止觀》第九記。「身子僻教」如《止觀》第五記。「滿愿穢器」者，滿愿此音，富樓那彼稱，如《凈名》中雲：「無以穢食置於寶器，無以日光等彼螢火」等。「破障通無知」者，通謂神通，塵沙無知障于化道，今破此惑，故云「破障通無知」。二乘等不知，具如〈方便品〉。疏云：「信力謂五品，堅固謂六根」，此即除知以顯不知。約
【現代漢語翻譯】 現代漢語譯本： 本段是關於『究竟而言之』的解釋。接下來引用經文解釋，既然提到『方便』，因此屬於權法；既然說『具足』，因此不是異體；既然說『深遠』，因此屬於實法；又說『廣大』，這正是權法的原因。『方便』之下的讚歎之意，又有三重：首先是正面讚歎，說『具足』等，是說具足的權法即是實法而論權法，廣大的實法即是權法而論實法。其次，『境淵』之下是總結讚歎，實法的境界淵深所以豎向達到極致，權法的境界無邊所以橫向遍佈，橫豎的水難以衡量，所以智慧不可測度。第三，『唯佛』之下是舉出果地的智慧來讚歎。最後總結歸納為二：首先總結歸納眼智，其次是判別。首先，第一部分分為三：首先闡明眼智，其次，『一切種智』之下闡明眼智所知所見，第三，『此知』之下闡明相即的道理。 關於五眼的解釋，『前明來意』是指前面已經闡明了智知，接下來用知見四句來分別顯示眼的作用。眼只是見，智只是知，所以說『未了』。解釋分為三部分：首先是正面闡明五眼，其次是關於教義的解釋，第三是總結。先說五眼，具體內容如《止觀》第三卷的記載。現在肉眼中說『開閉』，不瞭解因緣粗色等為閉，如果瞭解就是開。天眼中說『愿智力』，愿智是指超越三昧，超越三昧如《止觀》第九卷的記載。『身子僻教』如《止觀》第五卷的記載。『滿愿穢器』，滿愿是此地的音譯，富樓那是彼地的稱呼，如《維摩詰經》中說：『不要用污穢的食物放在寶器中，不要用日光比擬螢火蟲』等。『破障通無知』，通指的是神通，塵沙般的無知障礙了化度眾生，現在破除這種迷惑，所以說『破障通無知』。二乘等不瞭解，具體內容如〈方便品〉。疏文中說：『信力指的是五品位，堅固指的是六根』，這正是除去知見來顯示不知。
【English Translation】 English version: This section explains 'ultimately speaking'. Next, quoting the scriptures for explanation, since 'expedient means' (Upaya) is mentioned, it belongs to provisional teachings (kārya-hetu); since it says 'complete' (paripūrṇa), it is not a different entity; since it says 'profound and far-reaching' (gambhiram), it belongs to the true teachings (satya); and again it says 'vast' (vipula), which is the reason for provisional teachings. The meaning of praise under 'expedient means' has three aspects: first, direct praise, saying 'complete' etc., means that the complete provisional teachings are the true teachings when discussing provisional teachings, and the vast true teachings are the provisional teachings when discussing true teachings. Second, under 'abyssal realm' (Gambhiram), it is a concluding praise, the realm of true teachings is abyssal and profound, so it reaches the extreme vertically, the realm of provisional teachings is boundless, so it spreads horizontally, the water of horizontal and vertical is difficult to measure, so wisdom is immeasurable. Third, under 'only the Buddha' (Tathāgata), it cites the wisdom of the fruition to praise. Finally, the summary is divided into two: first, summarize the eye-wisdom (cakṣur-jñāna), and second, distinguish. First, the first part is divided into three: first, clarify the eye-wisdom, second, under 'all-knowing wisdom' (sarvākāra-jñāna), clarify what the eye-wisdom knows and sees, and third, under 'this knowledge' (idam jñānam), clarify the principle of mutual identity (tādātmya). Regarding the explanation of the Five Eyes (pañca cakṣūṃsi), 'the previous explanation of the intention' refers to the fact that the wisdom-knowledge (jñāna) has already been clarified, and next, the four phrases of knowledge and vision are used to separately show the function of the eye. The eye is only seeing, and wisdom is only knowing, so it is said to be 'not yet complete' (apūrṇa). The explanation is divided into three parts: first, directly clarify the Five Eyes, second, the explanation of the teachings, and third, the summary. First, the Five Eyes, the specific content is recorded in the third volume of Mohe Zhiguan (Mahā-śamatha-vipaśyanā). Now, the 'opening and closing' (vivṛta-saṃvṛta) in the physical eye (māṃsa-cakṣus) means that not understanding the causes and conditions (hetu-pratyaya), coarse matter (sthūla-rūpa) etc. is closing, and understanding is opening. The heavenly eye (divya-cakṣus) says 'power of vow-wisdom' (praṇidhāna-jñāna-bala), vow-wisdom refers to surpassing samādhi (samādhi-atikrama), surpassing samādhi is recorded in the ninth volume of Mohe Zhiguan. 'Śāriputra's (Śāriputra) biased teaching' is recorded in the fifth volume of Mohe Zhiguan. 'Full of vows, impure vessel' (pūrṇa-praṇidhāna-aśuci-bhājana), Pūrṇa (Pūrṇa) is the transliteration here, Pūrṇa is the name there, as it says in the Vimalakīrti Nirdeśa Sūtra (Vimalakīrti-nirdeśa-sūtra): 'Do not put unclean food in a precious vessel, do not compare sunlight to fireflies' etc. 'Breaking obstacles and penetrating ignorance' (āvaraṇa-bheda-avidyā-praveśa), penetrating (praveśa) refers to supernatural powers (ṛddhi), ignorance like dust and sand (rajas) obstructs the transformation of sentient beings, now eliminating this delusion, so it is said 'breaking obstacles and penetrating ignorance'. The Two Vehicles (dvayāna) etc. do not understand, the specific content is in the 〈Upāya-kauśalya〉 chapter. The commentary says: 'The power of faith (śraddhā-bala) refers to the five stages (pañca-bhūmi), firmness refers to the six roots (ṣaḍindriya)', this is precisely removing knowledge to show ignorance.
教及結，可知。
六明開，中二：先約智開，次約眼開。若知見不異眼智，故不須約之論開，亦為未了者重為開之。先約智中又二：先總明所開一十六番須開。次「何者」下釋，又二：先釋，次結。初又二：初開藏通十二番，次開別教四番。初又二：初明開世智，次開十一智。初又二：初明世智，次略結位。次又二：初「若五停」下略開十一，次「須一一將十二番智來」等者，略明格位，故此藏七通五隨智高下按位進入，當體即按位，進入即不定。次別教，如文。次總判結名，可知。次約五眼者，初明開，次料簡。初文二：先總開，次別開。別開又二：先開，次結。初文中初肉眼又三：初正開，次「學大乘」下引證，三「即是」下結。次天眼中二：先引經明開，次結。初文奪那律所見非真，即指世尊不二相見為真天眼，那律但得彈斥之益，不名為開。正令梵王所得天眼，即彼有相為不二相，故名為開。次決慧眼中，開粗慧眼成妙慧眼，故云「愿得如世尊」等也。決法眼中雲「邊際智滿」者，決別地前法眼，來至等覺，入重玄門不思議眼，故下第五卷釋圓位中雲「觀達無始無明源底，邊際智滿名為等覺」。即成圓門，遍應法界，名入重玄。不同別教教道重玄，居妙覺邊名邊際智滿，亦可以佛不可思議用為邊際智以
【現代漢語翻譯】 現代漢語譯本：教義和結使，是可以理解的。
六、闡明開顯，分為兩部分：首先從智慧的角度闡明開顯，其次從五眼的角度闡明開顯。如果知見與眼和智沒有區別，那麼就不需要從這個角度來討論開顯，但爲了那些尚未理解的人，再次進行開顯。首先，從智慧的角度又分為兩部分：首先總的說明需要開顯的十六種智慧，其次是『何者』之後進行解釋，又分為兩部分：先解釋，后總結。最初的部分又分為兩部分：首先開顯藏教和通教的十二種智慧，其次開顯別教的四種智慧。最初的部分又分為兩部分：首先闡明世俗智慧，其次開顯十一種智慧。最初的部分又分為兩部分：首先闡明世俗智慧，其次簡略地總結其位次。其次又分為兩部分：首先從『若五停』之後簡略地開顯十一種智慧，其次是『須一一將十二番智來』等等，簡略地闡明其位次，因此藏教的七種智慧和通教的五種智慧，隨著智慧的高低按位進入，當下即是按位，進入即是不確定。其次是別教，如經文所說。其次是總的判斷和總結名稱，是可以理解的。
其次，從五眼的角度來看，首先闡明開顯，其次是辨析。最初的經文分為兩部分：首先總的開顯，其次是分別開顯。分別開顯又分為兩部分：首先是開顯，其次是總結。最初的經文中，首先是肉眼，又分為三部分：首先是正式的開顯，其次是從『學大乘』之後引用經文來證明，第三是從『即是』之後進行總結。其次是天眼，分為兩部分：首先引用經文來闡明天眼的開顯，其次是總結。最初的經文中，奪取阿那律（Aniruddha，佛陀十大弟子之一，以天眼第一著稱）所見並非真正的天眼，而是指世尊（Śākyamuni，釋迦牟尼佛）所見的不二之相才是真正的天眼，阿那律只是得到了彈斥的益處，不能稱為開顯。正式地讓梵王（Brahmā，色界諸天之王）所得到的天眼，即使他所擁有的有相之境轉化為不二之相，因此才稱為開顯。其次是決慧眼，開顯粗糙的慧眼成為精妙的慧眼，所以說『愿得如世尊』等等。決法眼中說『邊際智滿』，是說決斷別教地前法眼，來到等覺位，進入重玄門不可思議之眼，所以在第五卷解釋圓位時說『觀達無始無明源底，邊際智滿名為等覺』。即成就圓滿之門，普遍應化法界，名為進入重玄。不同於別教的教道重玄，居於妙覺之邊，稱為邊際智滿，也可以將佛（Buddha，覺悟者）不可思議的作用視為邊際智。
【English Translation】 English version: Teachings and fetters, can be understood.
- Explaining the manifestation, divided into two parts: first, explaining the manifestation from the perspective of wisdom; second, explaining the manifestation from the perspective of the five eyes. If knowledge and vision are not different from the eyes and wisdom, then there is no need to discuss the manifestation from this perspective, but for those who have not yet understood, it is manifested again. First, from the perspective of wisdom, it is further divided into two parts: first, a general explanation of the sixteen types of wisdom that need to be manifested; second, an explanation after 'What is it?', which is further divided into two parts: first, explain, then summarize. The initial part is further divided into two parts: first, manifest the twelve types of wisdom of the Tripitaka teaching (藏教, Zang Jiao) and the Shared teaching (通教, Tong Jiao); second, manifest the four types of wisdom of the Distinct teaching (別教, Bie Jiao). The initial part is further divided into two parts: first, explain worldly wisdom; second, manifest the eleven types of wisdom. The initial part is further divided into two parts: first, explain worldly wisdom; second, briefly summarize its position. Secondly, it is divided into two parts: first, briefly manifest the eleven types of wisdom from 'If the five stoppages'; second, 'It is necessary to bring the twelve types of wisdom one by one' etc., briefly explain its position, so the seven types of wisdom of the Tripitaka teaching and the five types of wisdom of the Shared teaching enter according to their position according to the level of wisdom, the present is according to the position, and the entry is uncertain. Secondly, the Distinct teaching, as the scripture says. Secondly, the general judgment and summary of the name can be understood.
Secondly, from the perspective of the five eyes, first explain the manifestation, and then analyze. The initial scripture is divided into two parts: first, the general manifestation; second, the separate manifestation. The separate manifestation is further divided into two parts: first, the manifestation; second, the summary. In the initial scripture, first is the flesh eye, which is divided into three parts: first, the formal manifestation; second, quoting scriptures to prove it after 'Learning Mahayana'; third, summarizing after 'That is'. Secondly, the heavenly eye, divided into two parts: first, quoting scriptures to explain the manifestation of the heavenly eye; second, summarizing. In the initial scripture, taking away what Aniruddha (阿那律, one of the ten major disciples of the Buddha, known for his foremost heavenly eye) saw is not the true heavenly eye, but refers to the non-dual aspect seen by Śākyamuni (釋迦牟尼佛, the Buddha) as the true heavenly eye, Aniruddha only received the benefit of rebuke, and cannot be called manifestation. Formally allowing Brahmā (梵王, the king of the heavens in the Form Realm) to obtain the heavenly eye, even if the aspect he possesses is transformed into a non-dual aspect, it is called manifestation. Secondly, the discerning wisdom eye, manifesting the rough wisdom eye into a subtle wisdom eye, so it says 'May I obtain like the World Honored One' etc. The discerning Dharma eye says 'The wisdom of the boundary is full', which means that the Dharma eye before the stage of the Distinct teaching is determined, and when it comes to the stage of Equal Enlightenment, it enters the inconceivable eye of the Double Profound Gate, so in the fifth volume, when explaining the round position, it says 'Observing and reaching the source of beginningless ignorance, the wisdom of the boundary is full is called Equal Enlightenment'. That is, achieving the gate of perfection, universally responding to the Dharma Realm, is called entering the Double Profound. Different from the Double Profound of the teaching path of the Distinct teaching, residing on the edge of Wonderful Enlightenment is called the fullness of the wisdom of the boundary, and the inconceivable function of the Buddha (覺悟者, Awakened One) can also be regarded as the wisdom of the boundary.
為法眼。次佛眼中不復別論，但云四眼融入，以釋佛眼相也。「五眼」下結，可知。次料簡中「問佛眼」至「為妙」者，問前開肉眼中引《法華經》六根清凈文也。「迦陵頻伽」如《止觀》第一記。言「若開」者，謂若進入論開或入分證等也。
次對境明智中自二：先標列，次釋。釋初文，先略明十如意，次對六境。前單明智，若不對境，後人將何為妙觀所託？
問：
前明智中已云照境，即是對境明智已竟，何煩複立此中一門？
答：
前言照者或對或互通總而說，但云生滅智照生滅境，故修觀者未可措心，故今一一明其行相。
初明十如，如文。次因緣智中，先引經，次釋相。初引經云「下中上上上」者，《大經》二十五云：「觀十二因緣凡有四種，謂下、中、上、上上。下智觀故不見佛性，以不見故得聲聞菩提。中智觀者不見佛性，以不見故得緣覺菩提。上智觀者見不了了，不了了故住十住地。上上智觀故見則了了得阿耨菩提。以是義故，十二因緣名為佛性。佛性者第一義空，第一義空名為中道，中道名佛，佛名涅槃。」今文銷釋從彼得名，人不見之只謂因緣為緣覺觀法。又《婆沙》亦云：「無明緣行三種不同。若上智觀于緣相得佛菩提，若中智觀于緣相得緣覺菩提，若
【現代漢語翻譯】 現代漢語譯本：這是關於法眼（Dharmacakṣus，能見諸法實相之眼）的解釋。在佛眼（Buddha-cakṣus，如來之眼）的討論中，不再單獨論述，而是說四眼融入其中，以此來解釋佛眼的相狀。「五眼」之下是總結，可以理解。接下來在料簡中，從「問佛眼」到「為妙」的部分，是提問前面在肉眼（Māṃsa-cakṣus，肉身之眼）中引用的《法華經》（Saddharma-puṇḍarīka-sūtra）關於六根清凈的經文。「迦陵頻伽」（Kalaviṅka，妙音鳥）的解釋可以參考《止觀》（Mohe Zhiguan）第一記。所說的「若開」是指如果進入論開，或者進入分證等階段。 接下來，在對境明智（Ālambana-jñāna，對境界生起的智慧）中，分為兩部分：首先是標列，然後是解釋。在解釋第一部分時，先簡略地說明十如意（Daśa tathatā，十種如是），然後是對六境（Ṣaḍviṣaya，六種境界）。前面只是說明智慧，如果不針對境界，那麼後人將用什麼來作為妙觀（Sublime Contemplation）的依託呢？ 問： 前面在明智（Jñāna，智慧）中已經說了照境（Ālambana，所緣境），也就是已經完成了對境明智，為什麼還要在這裡單獨設立一個門類？ 答： 前面所說的「照」，或者是指相對，或者是指互相貫通，總括而說，只是說生滅智（Anityatā-jñāna，觀照生滅的智慧）照生滅境（Anityatā-ārambaṇa，生滅的境界），所以修觀的人無法下手，因此現在一一說明其行相。 首先說明十如，如經文所說。接下來在因緣智（Hetu-pratyaya-jñāna，觀十二因緣的智慧）中，首先引用經文，然後解釋其相狀。首先引用的經文說「下中上上上」，《大經》（Mahāparinirvāṇa-sūtra）第二十五卷說：「觀察十二因緣（Dvādaśāṅga-pratītyasamutpāda）總共有四種，即下、中、上、上上。下智（Hīna-jñāna）觀察，所以不見佛性（Buddha-dhātu），因為不見佛性，所以得到聲聞菩提（Śrāvakabodhi）。中智（Madhyama-jñāna）觀察，不見佛性，因為不見佛性，所以得到緣覺菩提（Pratyekabuddhabodhi）。上智（Uttara-jñāna）觀察，見得不清楚，因為不清楚，所以住在十住地（Daśa-bhūmi）。上上智（Uttamottara-jñāna）觀察，所以見得清楚，得到阿耨菩提（Anuttarā-samyak-saṃbodhi）。因為這個緣故，十二因緣名為佛性。佛性是第一義空（Paramārtha-śūnyatā），第一義空名為中道（Madhyamā-pratipad），中道名為佛（Buddha），佛名為涅槃（Nirvāṇa）。」現在本文的解釋是從那裡得來的名稱，人們沒有看到這一點，只認為因緣是緣覺所觀的方法。《婆沙》（Vibhāṣā）也說：「無明緣行（Avidyā-pratyaya-saṃskāra）三種不同。如果上智觀察緣相，得到佛菩提，如果中智觀察緣相，得到緣覺菩提，如果
【English Translation】 English version: This explains the Dharma-cakṣus (the eye of Dharma, the eye that sees the true nature of all dharmas). In the discussion of the Buddha-cakṣus (the eye of the Tathagata), there is no separate discussion, but it is said that the four eyes merge into one, in order to explain the characteristics of the Buddha-cakṣus. The 'Five Eyes' below is a summary, which can be understood. Next, in the examination, from 'Questioning the Buddha-cakṣus' to 'is wonderful', it is questioning the passage from the Lotus Sutra (Saddharma-puṇḍarīka-sūtra) concerning the purification of the six roots, which was cited earlier in the discussion of the flesh eye (Māṃsa-cakṣus, the eye of the physical body). The explanation of 'Kalaviṅka' (妙音鳥, a mythical bird with a beautiful voice) can be found in the first record of Mohe Zhiguan. The phrase 'if opening' refers to entering the stage of discussing opening, or entering the stage of partial realization, etc. Next, in the Ālambana-jñāna (wisdom arising from objects), it is divided into two parts: first, the listing, and then the explanation. In explaining the first part, first briefly explain the Ten Suchnesses (Daśa tathatā, the ten aspects of reality as it is), and then the six objects (Ṣaḍviṣaya, the six sense objects). The previous explanation only discussed wisdom, but if it is not directed towards objects, then what will later generations use as the basis for Sublime Contemplation? Question: Earlier, in the discussion of Jñāna (wisdom), it was already said that it illuminates objects (Ālambana, the object of cognition), which means that Ālambana-jñāna has already been completed, so why is it necessary to establish a separate category here? Answer: The previous statement of 'illumination' may refer to relative, mutual, or general statements, only saying that the Anityatā-jñāna (wisdom of impermanence) illuminates the Anityatā-ārambaṇa (realm of impermanence), so those who cultivate contemplation cannot find a starting point, so now each and every aspect of its practice is explained. First, explain the Ten Suchnesses, as stated in the sutra. Next, in the Hetu-pratyaya-jñāna (wisdom of the twelve links of dependent origination), first cite the sutra, and then explain its characteristics. The first cited sutra says 'lower, middle, upper, upper-upper'. The 25th chapter of the Mahāparinirvāṇa-sūtra says: 'Observing the Twelve Links of Dependent Origination (Dvādaśāṅga-pratītyasamutpāda) has four types: lower, middle, upper, and upper-upper. Lower wisdom (Hīna-jñāna) observes, so it does not see the Buddha-nature (Buddha-dhātu), and because it does not see the Buddha-nature, it attains Śrāvakabodhi (the enlightenment of a disciple). Middle wisdom (Madhyama-jñāna) observes, and does not see the Buddha-nature, and because it does not see the Buddha-nature, it attains Pratyekabuddhabodhi (the enlightenment of a solitary Buddha). Upper wisdom (Uttara-jñāna) observes, and sees unclearly, and because it is unclear, it dwells in the Ten Stages (Daśa-bhūmi). Upper-upper wisdom (Uttamottara-jñāna) observes, so it sees clearly and attains Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). For this reason, the Twelve Links of Dependent Origination are called Buddha-nature. Buddha-nature is Paramārtha-śūnyatā (ultimate emptiness), Paramārtha-śūnyatā is called Madhyamā-pratipad (the Middle Way), the Middle Way is called Buddha (Buddha), and Buddha is called Nirvāṇa (Nirvāṇa).' The explanation in this text now derives its name from there. People have not seen this point, and only think that dependent origination is the method of contemplation for Pratyekabuddhas. The Vibhāṣā also says: 'Avidyā-pratyaya-saṃskāra (ignorance conditioning volitional action) has three different types. If upper wisdom observes the characteristics of conditions, it attains Buddhahood, if middle wisdom observes the characteristics of conditions, it attains Pratyekabuddhahood, if
下智觀于緣相得聲聞菩提。」以緣有體故轉下作中、轉中作上，故知論文雖有三品但成下智。又準《阿含》觀十二因緣有逆有順，從無明至老死名順，從老死至無明為逆，生滅皆然，自為藏教中乘觀因緣法。《大經》文通。又欲順四諦觀故，並初觀受由觸等，以現五果受居初故也。
次「何者」下釋，又二：先總明今意，次歷教解釋。初文又二：先敘大意，次得名所以。若通而言之，教教各有上中下人，具如《婆沙》文意；今從別對，故從下以標下等。于中二，先各明，次「以四教」下結嘆。初文自為四別。次歷教中二：先釋，次明判開。初文自為四別，如諸觀法皆從受起者，若支佛人自起觀者，應如《阿含》生滅各有逆順觀境，但作此觀，自滅諸惑。今大小偏圓共為觀法，況因緣四諦名異義同？四諦觀苦為初門，故今觀因緣亦初起苦道，如四四諦苦並居初，故四觀緣咸從受起，知苦斷集次第不殊，用智見異理須分此四也。
初觀生滅中又四：初推受以至無明，次推無明以感現報，三「觀此」下用觀，四「則是」下結名。初二文者，推現苦本為知其苦本，復推苦本至現苦者，為知苦本所造不同，輪迴升沈不出三有，故須起觀。起觀中二：先觀生，次觀滅。初觀生中二：先通觀輪迴，次束成因果。以知過現
【現代漢語翻譯】 現代漢語譯本： 下等智慧的人觀察因緣的表象，從而獲得聲聞（Śrāvakabodhi）菩提（Bodhi，覺悟）。因為因緣被認為是實有的，所以能從下等轉為中等，從中等轉為上等。因此，要知道論文雖然有上中下三品，但最終成就的是下等智慧。而且，依照《阿含經》（Āgama）的觀點，觀察十二因緣有順觀和逆觀兩種方式。從無明（Avidyā）到老死（Jarā-maraṇa）稱為順觀，從老死到無明稱為逆觀，生滅變化都是如此。這是藏教（Tripitaka）中乘人所修的觀察因緣法。《大經》（Mahāyāna Sūtra）的文義是通達的。又因為想要順著四聖諦（catvāri āryasatyāni）來觀察，所以一開始就觀察受（Vedanā）由觸（Sparśa）等產生，因為在顯現的五種果報中，受排在最前面。
接下來，從『何者』開始解釋，又分為兩部分：首先總的說明現在的意圖，然後歷數各教派進行解釋。首先，總的說明意圖，又分為兩部分：先敘述大意，然後說明得名的原因。如果從普遍意義上來說，每個教派都有上中下三種根器的人，具體情況如《婆沙論》（Vibhāṣā）的文意所說；現在是從個別對比的角度來說，所以從下等來標示下等等級。其中又分為兩部分：先分別說明，然後從『以四教』開始總結讚歎。首先，分為四個部分。接下來，歷數各教派，分為兩部分：先解釋，然後說明判斷的依據。首先，分為四個部分，例如各種觀法都從受開始，如果是緣覺（Pratyekabuddha）自己開始觀修，應該像《阿含經》那樣，生滅各有逆觀和順觀的境界，但只作這樣的觀修，就能自己滅除各種迷惑。現在大小乘、偏圓教共同作為觀修的方法，何況因緣和四諦只是名稱不同而意義相同？四諦觀以苦諦（duḥkha satya）為入門，所以現在觀察因緣也首先從苦道開始，就像四聖諦的苦諦都排在最前面一樣，所以四種觀緣都從受開始，知道斷除苦和集（samudaya）的次第沒有不同，只是運用智慧的見解不同，所以需要區分這四種觀法。
首先，在觀察生滅中又分為四個部分：首先推究受以至於無明，然後推究無明以感得現在的果報，第三，從『觀此』開始運用觀修，第四，從『則是』開始總結名稱。前兩部分，推究現在的苦本是爲了知道它的苦本，又推究苦本以至於現在的苦，是爲了知道苦本所造的果報不同，輪迴升沉都離不開三有（tri-bhava），所以需要開始觀修。在開始觀修中，分為兩部分：先觀察生，后觀察滅。在觀察生中，分為兩部分：先普遍地觀察輪迴，然後歸結為因果。因為知道過去和現在
【English Translation】 English version: Those of inferior wisdom observe the characteristics of conditions (緣相, yuán xiàng) and attain Śrāvakabodhi (聲聞菩提, Shēngwén pútí, 'the enlightenment of a disciple'). Because conditions are considered to have substance, one can transform from inferior to intermediate, and from intermediate to superior. Therefore, it is known that although the treatise has three grades, it ultimately achieves inferior wisdom. Furthermore, according to the Āgama (阿含, Āhán), observing the twelve links of dependent origination (十二因緣, Shí'èr yīnyuán) has both forward and reverse orders. From ignorance (無明, Wúmíng, Avidyā) to old age and death (老死, Lǎosǐ, Jarā-maraṇa) is called forward, and from old age and death to ignorance is called reverse; arising and ceasing are both like this. This is the method of observing dependent origination for those of the middle vehicle in the Tripiṭaka (藏教, Zàng jiào). The meaning of the Mahāyāna Sūtra (大經, Dà jīng) is comprehensive. Moreover, because one wishes to observe according to the Four Noble Truths (四諦, Sìdì, catvāri āryasatyāni), one initially observes feeling (受, Shòu, Vedanā) arising from contact (觸, Chù, Sparśa) and so on, because feeling is the first among the manifested five fruits.
Next, the explanation begins from 'What is it' (何者, Hézhě), and is divided into two parts: first, a general explanation of the present intention, and then an explanation through the various teachings. First, the general explanation of intention is divided into two parts: first, a narration of the main idea, and then an explanation of the reason for the name. Generally speaking, each teaching has people of superior, intermediate, and inferior capacities, as explained in the Vibhāṣā (婆沙, Póshā). Now, from a separate comparison, the inferior is used to mark the inferior grades and so on. Among these, there are two parts: first, each is explained separately, and then the conclusion is praised from 'with the four teachings' (以四教, Yǐ sì jiào). First, the text is divided into four separate parts. Next, the explanation through the various teachings is divided into two parts: first, the explanation, and then the clarification of the judgment. First, the text is divided into four separate parts, such as all methods of contemplation starting from feeling. If a Pratyekabuddha (支佛, Zhī fó, 'Solitary Buddha') initiates contemplation himself, he should, like in the Āgama, have both reverse and forward orders of arising and ceasing, but by only doing this contemplation, he can extinguish all delusions himself. Now, the Great Vehicle, Small Vehicle, biased and complete teachings are all used as methods of contemplation. Moreover, how can dependent origination and the Four Noble Truths be different in meaning when they only differ in name? The contemplation of the Four Noble Truths begins with the truth of suffering (苦諦, Kǔdì, duḥkha satya) as the initial gate, so now the observation of dependent origination also begins with the path of suffering, just as the truth of suffering in the Four Noble Truths is always placed first. Therefore, the four contemplations of conditions all start from feeling, knowing that the order of cutting off suffering and accumulation (集, Jí, samudaya) is not different, but the views of using wisdom are different, so it is necessary to distinguish these four.
First, in the contemplation of arising and ceasing, there are four parts: first, tracing feeling back to ignorance; then, tracing ignorance to the present retribution; third, using contemplation from 'observing this' (觀此, Guān cǐ); and fourth, concluding the name from 'this is' (則是, Zéshì). The first two parts, tracing the present root of suffering is to know its root of suffering, and tracing the root of suffering to the present suffering is to know that the fruits created by the root of suffering are different. Reincarnation, rising and sinking, cannot escape the three realms of existence (三有, Sānyǒu, tri-bhava), so it is necessary to initiate contemplation. In initiating contemplation, there are two parts: first, observing arising, and then observing ceasing. In observing arising, there are two parts: first, universally observing reincarnation, and then summarizing into cause and effect. Because knowing the past and present
因果，故了未現不停。次觀滅中二：先明子滅，次「無子」下果滅。初文三：法、譬、結。言「癡惑本」者，癡惑是生死之本，故名癡本。
問：
凡觀因緣，推因者為識現因能招來果，但斷現因以息來果，何須復言無明滅則名色滅等耶？
答：
不然。正由能知往因無常，故往因滅方能了現果無常，故破壞現果，以破壞現果故不造現因，方乃不招未來世果，乃至逆滅尋之可知。
譬中「然」如因、「煙」如果。結可知。次果滅者又二：釋、結。釋者，「智」是習果，「身」是報果，為欲灰身，應須滅智，由果縛在，智亦不滅，是故相從二果俱滅。起觀如道，二滅如滅，此約小教方便言滅，大乘不然。
次中智者為三：初推因果，次起觀，三結。初文甚略，云觀受由觸乃至無明，余如三藏中說。次起觀中二：先生，次滅。初生中三：先觀往因能招現果如幻，次「今達」下觀現因能招來果如幻，總束前文故云「三世」。三「有智」下引人例法，次「無明」下觀滅即子果滅也。三結，如文。
上根觀中既云「派出」不云「理」，是故知是別。于中又二：謂釋、結。釋中又三：初明觀境，次「觀此」下正明用觀，三「知因此」下觀成。初文又二：初總舉，次「無明」下明派出三
【現代漢語翻譯】 因果關係中，過去的因已經滅了，所以現在的果才不會持續顯現。接下來觀察『滅』，分為兩部分：首先闡明『子滅』（因的滅），然後從『無子』開始闡明『果滅』。首先看『子滅』，分為三個部分：法說、譬喻、結論。這裡說的『癡惑本』，指的是癡惑是生死輪迴的根本，所以稱為『癡本』（愚癡的根本）。
問：
通常觀察因緣時，推究『因』是爲了瞭解『識』（心的作用）作為『現因』能夠招來果報。但是僅僅斷除『現因』來停止未來的果報，為什麼還要說『無明滅則名色滅』等等呢？
答：
不是這樣的。正是因為能夠認識到過去的『因』是無常的，所以過去的『因』滅了，才能瞭解現在的『果』也是無常的。因此破壞現在的『果』，因為破壞現在的『果』，所以不造作現在的『因』，這樣才能不招來未來世的果報。乃至逆向推究，就可以明白這個道理。
譬喻中，『然』（燃燒）好比『因』，『煙』好比『果』。結論部分容易理解。接下來是『果滅』，又分為兩部分：解釋、結論。解釋部分，『智』（智慧）是修習的果報，『身』（身體）是業報的果報。爲了想要灰身滅智，就應該滅除智慧。由於果報的束縛，智慧也不能滅除，所以兩者相隨，兩個果報一起滅除。發起觀行就像道路，兩種滅就像滅盡。這是從小乘教法的方便來說的滅，大乘不是這樣。
接下來，關於『中智者』（中等根器的人）的觀行，分為三個部分：首先推究因果，然後發起觀行，最後是結論。首先推究因果的部分非常簡略，只說觀察『受』（感受）由『觸』（接觸）乃至『無明』（愚癡）而來，其餘的就像三藏（佛教經、律、論三部分）中所說的那樣。接下來發起觀行的部分分為兩部分：先生起，然後是滅。先生起的部分分為三個部分：首先觀察過去的『因』能夠招來現在的『果』，就像幻象一樣；然後從『今達』開始，觀察現在的『因』能夠招來未來的『果』，就像幻象一樣。總括前面的內容，所以說『三世』（過去、現在、未來）。第三，從『有智』開始，引用人來比喻法，然後從『無明』開始，觀察滅就是『子』（因）和『果』的滅。第三是結論，就像文中所說的那樣。
上等根器的人的觀行中，既然說是『派出』（從某個源頭分流而出），而不是『理』（道理），因此知道這是別教（區別于其他教法的教法）。其中又分為兩部分：解釋、結論。解釋部分又分為三個部分：首先闡明觀行的對象，然後從『觀此』開始，正式闡明如何運用觀行，第三，從『知因此』開始，說明觀行成就。首先闡明觀行對象的部分又分為兩部分：首先是總的概括，然後從『無明』開始，闡明從『無明』分流出的三種。
【English Translation】 In the relationship of cause and effect, the past causes have already ceased, so the present effects do not continue to manifest. Next, observing 'cessation' is divided into two parts: first, clarifying 'the cessation of the cause', and then, starting from 'no cause', clarifying 'the cessation of the effect'. First, looking at 'the cessation of the cause', it is divided into three parts: Dharma explanation, analogy, and conclusion. Here, 'ignorance as the root' refers to ignorance being the root of birth and death, hence it is called 'the root of ignorance'.
Question:
Usually, when observing conditions, investigating the 'cause' is to understand that 'consciousness' (the function of the mind) as the 'present cause' can bring about karmic results. But merely cutting off the 'present cause' to stop future results, why is it necessary to say 'with the cessation of ignorance, form ceases', and so on?
Answer:
It is not so. Precisely because one can recognize that past 'causes' are impermanent, therefore, when past 'causes' cease, one can understand that present 'effects' are also impermanent. Therefore, destroying the present 'effects', and because of destroying the present 'effects', one does not create present 'causes', so that one will not bring about future karmic results. And even tracing back in reverse, one can understand this principle.
In the analogy, 'burning' is like the 'cause', and 'smoke' is like the 'effect'. The conclusion part is easy to understand. Next is 'the cessation of the effect', which is again divided into two parts: explanation and conclusion. In the explanation part, 'wisdom' is the result of practice, and 'body' is the result of karmic retribution. In order to desire the annihilation of body and wisdom, one should eliminate wisdom. Because of the bondage of karmic results, wisdom cannot be eliminated either, so the two follow each other, and the two results cease together. Initiating contemplation is like a path, and the two cessations are like complete cessation. This is the cessation spoken of from the perspective of expedient means in the Hinayana teachings; the Mahayana is not like this.
Next, regarding the contemplation of 'the person of medium intelligence', it is divided into three parts: first, investigating cause and effect; then, initiating contemplation; and finally, the conclusion. The first part, investigating cause and effect, is very brief, only saying that observing 'feeling' arises from 'contact' and even 'ignorance', and the rest is as described in the Tripitaka (the three parts of Buddhism: Sutras, Vinaya, and Shastras). Next, the part of initiating contemplation is divided into two parts: first, arising; then, cessation. The part of arising is divided into three parts: first, observing that past 'causes' can bring about present 'effects', just like illusions; then, starting from 'now understanding', observing that present 'causes' can bring about future 'effects', just like illusions. Summarizing the previous content, hence it is said 'three times' (past, present, and future). Third, starting from 'with wisdom', using people to exemplify the Dharma, and then starting from 'ignorance', observing that cessation is the cessation of 'cause' and 'effect'. The third is the conclusion, just as it is said in the text.
In the contemplation of people of superior faculties, since it is said 'branching out' (flowing out from a certain source) rather than 'principle', therefore it is known that this is a separate teaching (a teaching that is different from other teachings). Among them, it is again divided into two parts: explanation and conclusion. The explanation part is again divided into three parts: first, clarifying the object of contemplation; then, starting from 'observing this', formally clarifying how to use contemplation; third, starting from 'knowing this cause', explaining the accomplishment of contemplation. The part of first clarifying the object of contemplation is again divided into two parts: first, a general summary; then, starting from 'ignorance', clarifying the three that branch out from 'ignorance'.
道。次文又二：先釋，次「諸行」下總結。第三又二：初明十行觀成，次「如是」下明十地觀成。初如文。次文又三：先明能障，次「無明」下明障破德成，三「自既」下觀成利他，初如文。次文又二：即約因緣開為兩番三道也。次上上智觀中束為三德，故知異別。亦初推因果，次起觀，三結。初如文，次起觀中體性既即無復生滅，于中又三：標、釋、結成。初如文。次釋中三德各一法一譬，三譬相狀各約其位。結成中二：先略結成，次「何者」下結。涅槃從果故名果成，真因道場故名為因。當知四觀皆觀三世十二因緣，能觀智別故使四殊。
次判開亦應約四教五味，但文略無。于中又二：先略述判開，次「又四」下明判所以。由境轉故方得名妙，此約悟論妙，所以四人用觀皆從受起，故知四人初觀皆以生滅因緣為境，用觀方法則有四別。此生滅境隨妙智轉方成妙境，境若不轉智亦不轉，故知雖用妙智境仍生滅，故云「不轉則粗」。又何但妙悟須轉，前之三教亦須待轉方受教名，如不見三世生滅，亦不成三藏之境，余例可知。是故深須了此境智。若得此意，下去諸智準此可知。「仍是待絕之意」者，若不轉粗成妙故成相待意也，若即粗成妙方成絕待意也。
次明四諦者，若了所照名異義同，則能照智準例
【現代漢語翻譯】 道。接下來一段文字又分為兩部分：先解釋，然後從『諸行』開始總結。第三段又分為兩部分：首先闡明十行觀的成就，然後從『如是』開始闡明十地觀的成就。第一部分如原文所示。接下來一段文字又分為三部分：首先闡明能障礙的因素，然後從『無明』開始闡明破除障礙、成就功德，第三從『自既』開始闡明觀成就后利益他人，第一部分如原文所示。接下來一段文字又分為兩部分：即根據因緣展開為兩番三道。接下來在上上智觀中歸納為三德，因此可知它們的區別。也首先推論因果，然後生起觀，第三總結。第一部分如原文所示，接下來生起觀中，體性和即是無復生滅，其中又分為三部分：標示、解釋、總結成就。第一部分如原文所示。接下來解釋中，三德各用一個法和一個比喻，三個比喻的相狀各自根據其位置。總結成就中分為兩部分：先簡略總結成就，然後從『何者』開始總結。涅槃從結果來說所以稱為果成，真因道場所以稱為因。應當知道四觀都觀察三世十二因緣，能觀的智慧不同所以導致四種差別。 接下來判斷開顯也應該根據四教五味，但原文簡略沒有提及。其中又分為兩部分：先簡略敘述判斷開顯，然後從『又四』開始闡明判斷的原因。因為境界轉變才能稱為妙，這是根據領悟來論述妙，所以四種人用觀都從接受開始，因此可知四種人最初的觀都以生滅因緣為境界，用觀的方法則有四種區別。這種生滅境界隨著妙智的轉變才能成就妙境，境界如果不轉變智慧也不轉變，因此可知即使使用妙智境界仍然是生滅的，所以說『不轉則粗』。又何止妙悟需要轉變，之前的三個教也需要等待轉變才能接受教的名字，如不見三世生滅，也不能成就三藏的境界，其餘的可以類推得知。因此非常需要了解這種境智。如果懂得這個意思，接下來各種智慧可以依此推知。『仍是待絕之意』是指，如果不轉變粗糙成為妙，就成為相對的意思，如果即粗糙成為妙，就成為絕對的意思。 接下來闡明四諦，如果瞭解所照的名稱不同意義相同，那麼能照的智慧可以依此類推。
【English Translation】 The Way. The following text is further divided into two parts: first, an explanation, and then a summary starting with 'all phenomena'. The third section is also divided into two parts: first, clarifying the accomplishment of the Ten Practices Contemplation (Shi Xing Guan), and then, starting with 'thus', clarifying the accomplishment of the Ten Grounds Contemplation (Shi Di Guan). The first part is as in the original text. The next section is further divided into three parts: first, clarifying the factors that can obstruct; then, starting with 'ignorance' (Wu Ming), clarifying the breaking of obstructions and the accomplishment of virtues; and third, starting with 'self already', clarifying benefiting others after the accomplishment of contemplation. The first part is as in the original text. The next section is further divided into two parts: namely, expanding based on conditions (Yin Yuan) into two sets of three paths. Next, in the Supreme Wisdom Contemplation (Shang Shang Zhi Guan), it is summarized into three virtues, thus knowing their differences. It also first infers cause and effect, then arises contemplation, and third, concludes. The first part is as in the original text. Next, in the arising of contemplation, the essence is both identical and without further arising or ceasing. Within this, there are three parts: indication, explanation, and concluding accomplishment. The first part is as in the original text. Next, in the explanation, each of the three virtues uses one Dharma and one analogy, and the appearances of the three analogies are each based on their position. In the concluding accomplishment, there are two parts: first, a brief concluding accomplishment, and then, starting with 'what', a conclusion. Nirvana (Niepan) is named fruit accomplishment (Guo Cheng) from the perspective of the result, and the true cause Bodhimanda (Zhen Yin Daochang) is named cause. It should be known that the Four Contemplations all contemplate the Twelve Links of Dependent Origination (Shi Er Yin Yuan) in the three periods of time, and the difference in the wisdom that can contemplate causes the four distinctions. Next, the judgment of opening should also be based on the Four Teachings (Si Jiao) and Five Flavors (Wu Wei), but the text is brief and does not mention it. Within this, there are two parts: first, a brief description of the judgment of opening, and then, starting with 'also four', clarifying the reason for the judgment. Because the realm transforms, it can be named wonderful (Miao). This is discussing wonderful based on enlightenment, so the four types of people all use contemplation starting from acceptance. Therefore, it can be known that the initial contemplation of the four types of people all takes the conditioned arising and ceasing as the realm, and the methods of using contemplation have four distinctions. This conditioned arising and ceasing realm can only become a wonderful realm with the transformation of wonderful wisdom. If the realm does not transform, the wisdom also does not transform. Therefore, it can be known that even though wonderful wisdom is used, the realm is still conditioned arising and ceasing, so it is said 'if it does not transform, then it is coarse'. Moreover, it is not only wonderful enlightenment that needs to transform; the previous three teachings also need to wait for transformation to receive the name of teaching. For example, if one does not see the conditioned arising and ceasing of the three periods of time, one cannot accomplish the realm of the Tripitaka (San Zang). The rest can be known by analogy. Therefore, it is deeply necessary to understand this realm and wisdom. If one understands this meaning, the various wisdoms below can be known by analogy. 'Still the meaning of relative and absolute' means that if one does not transform the coarse into the wonderful, it becomes the meaning of relativity. If one immediately transforms the coarse into the wonderful, it becomes the meaning of absoluteness. Next, clarifying the Four Noble Truths (Si Di): if one understands that the names of what is illuminated are different but the meanings are the same, then the wisdom that can illuminate can be inferred by analogy.
可見無俟更說，亦為未了故重說耳。于中亦先釋，次判開。初又二：先引文立意，次「又云」下正釋。初文三：先正引經文，次「若依」下束判經文，三「今若」下明判所以。初如文。次文者，《涅槃》十二明上智中智，經意但以三藏二乘對別菩薩，今文義立束前兩教為中智，束后兩教為上智，已下所引並是〈聖行品〉文。第三文者為三：先立根對理，次列，三指廣。次正釋，文自為四：初三藏又三：先重引經文，次釋，三結。次通亦三：引、釋、結。別教亦三：引、釋、結。釋中又三：先重對前辨，次「分別」下正明今意，三「既稱」下辨異示相。圓教為二：先釋，次例。初又四：先引，次「非苦」下釋，三「又云」下引證，四「如此」下結。初如文，次釋中但釋一非苦，餘三例知。三引證中，既云「如來非苦」等，故義同也。初並從苦立者，由苦故集，由集故道滅，故以苦為本，故云「有苦有苦因」等，以四諦互指立四諦名。初以三望苦得四諦名，故有苦等四諦之別。次例者，既可以苦為本，亦可以三準集望道滅等以為四也。如雲由集故苦，由集故道滅等，餘二準知，餘二亦然，如此互指乃成藏通別等三教之義。今以圓望之，故云「如來非此四四十六」，一一教中皆具十六，但隨教相義理不同。
次判開中
，亦名待絕。初文言「皆粗」者，指前三教未會為語耳，即相待妙。次言「若諦圓智亦隨圓」者，絕待意也。此與前十二緣文末境智相望轉文同也。
次對七二諦明智者，為二：先例境略列，次正釋。初文又三：初總標意，次「上真俗」下例上開為七，三「內外」下列。列中三：初略列，次廣列，三列三意。次廣釋中為四：初正釋，次例諸境，三問答料簡，四「夫二諦」下斥舊明今經破立之意。初釋中文三：釋判開，初文自為七，初對實有明二智者為二：初正釋，次依教重分別。初文又二：初立二智，次「說此下」明三意。次更分別者，前約智體說，今約智用說，得此一番則識智體得名所從，從於化主及以所化得名不同，而智只是一。言「佛印迦葉」者，佛有化他之實，與二乘自行實同，故佛印云「我之與汝俱坐解脫床」，雖云俱得，然自行與化他不同，化他之權意亦如是。故《大論》云：「我有慈悲四禪三昧，汝亦如是。」如此慈悲本是化他之法，故菩薩得之即成自行，故複印言「我亦如是」。
次明體法二智中，先斥三藏，次正釋。初文中三藏菩薩毒器緣，如《止觀》第二記。次正明中二：先立二智，次明三意。初中雲「森羅」者，世人共聞其言而不甄簡深淺，皆指欲界人中五塵。今則不爾，既七種
中皆指權智所照俗境名為森羅，是則七種森羅不同，細簡(云云)。下去五重皆先斥、次正立等。次判中二：先正判，次嘆用判意。初又二：初先舉今經明妙，次更比決。比決又二：先約教，次約味。初文中四節，初前四番中雲「從析法二智至顯中凡十二種智，待前為粗、顯中為妙」者，顯中雖在十二之數，亦得待前為粗。顯中為妙，指圓真也。次後三中，前二粗、后一妙。第三複合前四，通判云前十八粗、后三妙，后三即第七也。故后三中約三意說則自行為妙，亦約悟說。次約五味如文。
次嘆用判功能者，若不約四教五味兩重判妙，焉知《法華》居一代之最？比見讀此教者，尚反指《華嚴》，豈不與夫震地逸敷而不聞不見同耶？哀哉！傷哉！于中為三：先總述，次解釋，三「此中」下結意。初如文。次「何者」去釋中引《華嚴》者，一顯華嚴未會，二所顯三教猶粗。于中又四：先引《華嚴》，次明謬釋，三「此釋」下難，四「若得」下顯正。初如文。次文中「世人釋云」等者，世人意言初住如實智與佛如實智不殊，故俱不知。作此說者非但初濫於後，亦乃顯佛愚癡，故次文斥云「其實不允」。次難又二：先通難，次歷教中約三教破云藏通二佛自無如實智，故不得云于自如實智，不知別佛雖得如實智，別初住
不得如實智，云何言亦不知初住如實智？若其別佛不知別教斷見思位真諦如實智，大成可笑。今言別教初住不得如實智者，即顯圓教初住得如實智，佛是究竟如實智，此義可爾。若言不知，全是落漠。故《大論》八十六云：「如實智者有二種：一者具足謂諸佛，二者不具足謂大菩薩。」上能知下，豈有具足而不知不具足耶？四顯正中雲「事理二釋俱無滯」者，藏不知圓，於事無滯；下不知上，于理無滯。
次開中三：謂法、譬、合。「如賤人舍王若過者」等者，粗智如舍，妙諦如王，以境妙故，智亦隨妙，此約境發智說故也。
次例余境以立二智中，先總敘意，次正例。初文云「二智多有所關」等者，非但唯對二諦而已；以二諦境通一切境，故因緣等亦應如是。三料簡如文。
四斥謬立今經意中為八，先舉宗以質非，次「若破」下明宗所憑意，三「方便」下約今法斥彼人法，四「若作」下正顯其破相，五「若但」下明教法功能，六「世人」下結斥，七「今若」下重嘆，八「如此」下形論意未周。初文中三：先示法相，次質偏，三「既不」下示宗承所用。初如文。次文中雲「頗用世人」等者，今家章疏附理憑教，凡所立義不同他人隨其所弘偏贊己典。若弘《法華》，偏贊尚失，況復余耶？何者？既言
【現代漢語翻譯】 現代漢語譯本 不得如實智，怎麼能說也不知道初住位的如實智呢？如果說別的佛不知道別教斷見思惑位的真諦如實智，那就太可笑了。現在說別教初住位不能得到如實智，就顯示出圓教初住位能得到如實智，佛是究竟的如實智，這個意思還可以。如果說不知道，那就完全是落空了。所以《大智度論》第八十六卷說：『如實智有兩種：一種是具足的，指諸佛；一種是不具足的，指大菩薩。』上面能知道下面，難道會有具足的反而不知道不具足的嗎？四顯正中說『事理二釋都沒有滯礙』，藏教不知道圓教，所以在事上沒有滯礙；下面不知道上面，所以在理上沒有滯礙。
其次是開中三：法說、譬喻、合說。『如舍王若過者』等，粗糙的智慧像房屋，精妙的真諦像國王，因為境殊妙，所以智慧也隨著殊妙，這是從境上引發智慧來說的。
其次是例舉其餘的境來建立二智，先總的敘述意思，然後正式舉例。初文說『二智多有所關』等，不只是針對二諦而言；因為二諦的境通達一切境，所以因緣等也應該這樣。三種料簡如原文。
第四是駁斥謬論，闡明今經的意旨，分為八個方面，先提出宗旨來質問對方的錯誤，其次『若破』以下說明宗旨所依據的道理，第三『方便』以下用今經的法來駁斥對方的人法，第四『若作』以下正式顯示其破相，第五『若但』以下說明教法的功能，第六『世人』以下總結駁斥，第七『今若』以下再次嘆息，第八『如此』以下說明對方的論述不夠周全。初文中分為三點：先展示法相，其次質問其偏頗，第三『既不』以下說明宗旨所承襲和使用的。初如原文。其次文中說『頗用世人』等，今家的章疏附合理據教義，凡是所立的義理都不同於他人，只是隨著自己所弘揚的經典而偏頗地讚美自己的經典。如果弘揚《法華經》（Lotus Sutra），偏頗地讚美尚且會失去真義，更何況是其他的經典呢？為什麼呢？既然說
【English Translation】 English version If one does not possess True Wisdom, how can one say that one does not even know the True Wisdom of the initial stage of abiding (初住, Chūzhù)? If other Buddhas do not know the True Wisdom of the Truth of Cessation of Views and Thoughts (斷見思位, Duàn jiàn sī huò wèi) in the Separate Teaching (別教, Biéjiào), it would be laughable. Now, saying that the initial stage of abiding in the Separate Teaching cannot attain True Wisdom reveals that the initial stage of abiding in the Perfect Teaching (圓教, Yuánjiào) can attain True Wisdom. The Buddha is the ultimate True Wisdom, and this meaning is acceptable. If one says they do not know, it is entirely empty talk. Therefore, the Mahāprajñāpāramitopadeśa (《大智度論》, Dà Zhìdù Lùn), in its eighty-sixth fascicle, says: 'True Wisdom has two types: one is complete, referring to all Buddhas; the other is incomplete, referring to great Bodhisattvas.' If the higher can know the lower, how can the complete not know the incomplete? The 'Four Manifestations of the Correct' (四顯正, Sì xiǎn zhèng) says, 'Both explanations of phenomena and principle are without obstruction.' The Treasury Teaching (藏教, Zàngjiào) does not know the Perfect Teaching, so there is no obstruction in phenomena; the lower does not know the higher, so there is no obstruction in principle.
Next is opening the middle into three: Dharma (法, Fǎ), Simile (譬, Pì), and Combination (合, Hé). 'Like a king surpassing a house' (如舍王若過者, Rú shě wáng ruò guò zhě), etc., coarse wisdom is like a house, and subtle truth is like a king. Because the object is subtle, the wisdom also follows and becomes subtle. This is speaking of wisdom arising from the object.
Next, using other objects as examples to establish the two wisdoms, first generally narrate the meaning, then formally exemplify. The initial text says, 'The two wisdoms are related to many things' (二智多有所關, Èr zhì duō yǒu suǒ guān), etc., not only directed at the Two Truths (二諦, Èr dì); because the realm of the Two Truths penetrates all realms, so conditions (因緣, yīnyuán), etc., should also be like this. The three distinctions are as in the original text.
Fourth is refuting erroneous views and clarifying the intention of this sutra, divided into eight aspects. First, raise the principle to question the other's error; second, 'If refuted' (若破, Ruò pò) below explains the reasoning on which the principle is based; third, 'Expedient Means' (方便, Fāngbiàn) below uses the Dharma of this sutra to refute the other's person and Dharma; fourth, 'If made' (若作, Ruò zuò) below formally reveals its refutation; fifth, 'If only' (若但, Ruò dàn) below clarifies the function of the teaching; sixth, 'Worldly people' (世人, Shìrén) below concludes the refutation; seventh, 'Now if' (今若, Jīn ruò) below again sighs; eighth, 'Like this' (如此, Rúcǐ) below explains that the other's argument is not comprehensive. The initial text is divided into three points: first, show the characteristics of the Dharma; second, question its bias; third, 'Since not' (既不, Jì bù) below shows what the principle inherits and uses. The first is as in the original text. The second text says, 'Quite use worldly people' (頗用世人, Pō yòng shìrén), etc., the commentaries of this school adhere to reason and rely on teachings. All established meanings are different from others, merely following what they promote and biasedly praising their own scriptures. If promoting the Lotus Sutra (《法華》, Fǎhuá), biased praise still loses the true meaning, let alone other scriptures? Why? Since saying
開權顯實，豈可一向毀權？施本為開，開無異趣。世人解經，或添以莊儒，或雜以綺飾，亦不同諸論偏申一門，或復通論直申大小。今采以佛經申《法華》意，遍破遍立，明教指歸，余意可知。次明宗所憑教又二：初正指經部，次「若巧」下明宗中所破，並如文。四破相中先舉七二之相，次舉三意之相。初如文，次文云「又縱廣引諸經論」等者，世人釋二諦義，但廣引教釋二諦之名，不能分別名下之旨，況七種二諦一一復有隨情等三？是故世人但各執教，不知教是赴機異說。既迷教旨，當知所引但成三藏隨情二諦，能觀之智只成化他權實二智。既不出于初番隨情，當知尚闕初教隨智及隨情智，況餘六三意耶？五功能中二：初舉初番以況后諸番，次「若尋」下廣舉下六番所破，言「凡破幾外見」等者，破一切外人諸宗僻計也。「凡破幾權經論，立幾權經論」者，今以《法華經》意以為破立故，得遍破遍立，施權故立，廢權故破，或權實俱立，或權實俱破，若開若會，準例可知。六七可知。第八形論意中雲「如此破會莫以中論相比」者，依向所說，豈比《中論》末代通經，雖兼別含通，豈能委明二十一種單復開合適時破會逗物之妙結撮始終耶？
問：
一家所承本宗龍樹，今此何以反斥本宗？
答：
【現代漢語翻譯】 現代漢語譯本：開啟權巧是爲了彰顯真實，怎麼可以一味地否定權巧呢？施行權巧是爲了開啟真實，開啟真實與權巧並無不同。世人解讀佛經，有的加入莊子的思想和儒家的學說，有的摻雜華麗的辭藻，也不同於那些只偏重闡述某一宗派的論著，或者泛泛而談直接闡述大乘和小乘。現在我採用佛經來闡述《法華經》（Saddharma-puṇḍarīka-sūtra，妙法蓮華經）的意旨，普遍地破除，普遍地建立，明確教法的歸宿，其他的含義可以由此推知。接下來闡明宗派所依據的教法，分為兩部分：首先是直接指出經部的教法，其次是『若巧』之後闡明宗派所破除的內容，都如經文所說。在四種破相中，首先列舉七種二諦的相狀，其次列舉三種意旨的相狀。首先如經文所說，其次經文中說『又縱廣引諸經論』等等，世人解釋二諦的含義，只是廣泛地引用教義來解釋二諦的名稱，不能夠分辨名稱之下的旨意，更何況七種二諦每一種又各有隨情等三種？因此世人只是各自執著于教義，不知道教義是適應不同根機的不同說法。既然迷惑于教義的宗旨，應當知道所引用的只是成就三藏隨情二諦，能夠觀照的智慧只是成就化他權實二智。既然沒有超出最初的隨情，應當知道還缺少最初教法的隨智以及隨情智，更何況其餘六種三種意旨呢？五種功能中分為兩部分：首先列舉最初的番來比況後面的各個番，其次是『若尋』之後廣泛地列舉下面六個番所破除的內容，說到『凡破除幾種外道見解』等等，是破除一切外道諸宗的偏頗見解。『凡破除幾種權巧經論，建立幾種權巧經論』，現在用《法華經》（Saddharma-puṇḍarīka-sūtra，妙法蓮華經）的意旨來進行破除和建立，所以能夠普遍地破除，普遍地建立，因為施行權巧所以建立，因為廢除權巧所以破除，或者權巧和真實都建立，或者權巧和真實都破除，無論是開顯還是會歸，按照這個例子就可以知道。第六和第七可以自己理解。第八種形論意中說『如此破除會歸不要用《中論》（Mūlamadhyamakakārikā，根本中論）來相比』，依照前面所說的，怎麼能和《中論》（Mūlamadhyamakakārikā，根本中論）末代通經相比呢？即使兼有別含通，怎麼能夠詳細地闡明二十一種單復開合適時破除會歸逗引眾生的微妙，總結始終呢？
問：
一家所承繼的本宗是龍樹（Nāgārjuna），現在這裡為什麼反而要批駁本宗呢？
答：
【English Translation】 English version: Opening the provisional (upāya) reveals the real (tattva); how can one unilaterally negate the provisional? Applying the provisional is for the sake of opening up, and opening up is not different from the provisional. When worldly people interpret scriptures, some add Zhuangzi's thoughts and Confucian doctrines, while others mix in flowery rhetoric. This is different from treatises that focus on expounding a single school, or those that broadly discuss and directly expound the Greater and Lesser Vehicles. Now, I adopt the Buddhist scriptures to expound the meaning of the Saddharma-puṇḍarīka-sūtra (法華經, Lotus Sutra), universally refuting and universally establishing, clarifying the ultimate goal of the teachings. The remaining meanings can be inferred from this. Next, clarifying the teachings upon which the school relies is divided into two parts: first, directly pointing out the teachings of the scriptures; second, after 'if skillful,' clarifying what the school refutes, all as stated in the text. Among the four refutations of characteristics, first, the characteristics of the seven kinds of two truths (satya-dvaya) are listed; second, the characteristics of the three intentions are listed. First, as stated in the text; second, the text says 'and extensively citing various scriptures and treatises,' etc. Worldly people explain the meaning of the two truths, but only extensively cite teachings to explain the names of the two truths, unable to distinguish the meaning beneath the names. Moreover, each of the seven kinds of two truths has three aspects, such as 'according to inclination'? Therefore, worldly people only cling to the teachings, not knowing that the teachings are different explanations adapted to different capacities. Since they are confused about the purpose of the teachings, they should know that what is cited only accomplishes the two truths according to inclination of the Tripiṭaka, and the wisdom that can contemplate only accomplishes the provisional and real two wisdoms for transforming others. Since it does not go beyond the initial according to inclination, it should be known that the initial teaching's wisdom according to inclination and the wisdom according to inclination are still lacking, let alone the remaining six kinds of three intentions?
Among the five functions, there are two parts: first, listing the initial turning of the Dharma wheel to compare with the subsequent turnings; second, after 'if seeking,' extensively listing what is refuted in the following six turnings. Saying 'generally refuting several external views,' etc., is refuting all the biased views of externalists and various schools. 'Generally refuting several provisional scriptures and treatises, establishing several provisional scriptures and treatises,' now using the meaning of the Saddharma-puṇḍarīka-sūtra (法華經, Lotus Sutra) to refute and establish, therefore it can universally refute and universally establish. Because of applying the provisional, it establishes; because of abolishing the provisional, it refutes. Either the provisional and the real are both established, or the provisional and the real are both refuted. Whether it is revealing or converging, the example can be known accordingly.
The sixth and seventh can be understood by oneself. The eighth, in the meaning of the form and discussion, says 'do not compare such refutation and convergence with the Mūlamadhyamakakārikā (中論, Treatise on the Middle Way),' according to what was said earlier, how can it be compared to the Mūlamadhyamakakārikā (中論, Treatise on the Middle Way), a scripture that is universally understood in later generations? Even if it combines the separate and includes the universal, how can it explain in detail the twenty-one kinds of single, compound, revealing, appropriate, timely refutations, convergences, and skillful means of guiding beings, summarizing the beginning and the end?
Question:
The school's inherited original school is Nāgārjuna (龍樹), why is it now refuting the original school here?
Answer:
本承觀法，不承論所破勢，論意唯以四句觀法破大小執，令末代行者歸心有由，若部意所立功歸於此。若論破會者，未若《法華》，故權實本跡遣偏廢近，久遠聖旨于茲始存，故獲陀羅尼由三昧之力，師資之宗宛如符契。
對三諦中二：先重敘五境，次對境明智。初文又三：初總標來意，次略列三境，三相對立五解釋。初如文。次二文者，前單作諦名，以真俗等名為便，今欲對境明智，境作漏無漏名便也。前亦照境智，從權實作名與今異者，若照境時從權實為名，若論境體應名漏等，漏是俗，無漏是真，雙非是中，以中對二得三境名，是故皆云對漏無漏為三法。次對境明智者為三：先標五種相，次境智相入明五，三解釋。釋中三：先正釋，次判，三開。初文又二：先教，次觀。教中文自五重不同，初番為三：初明三境發三智，次解釋，三「世人」下引同。初如文。次文者為二：先釋行相，次「今若」下結示。初文者下去相入例此可知。三引同中「破無明成佛」者，此是通教被接菩薩至八地后破無明惑，成別圓初地初住八相佛也。而世人唯知采經文，而不知教門深淺。圓入通中又三：先正釋。「藏智」者，不同諸論含藏種子，今以圓教諸法具足含一切法義同於藏。今只觀所入之空，即見藏理，故云「不因別
境」。以秘密智力，能令眾生髮如此智。次比決。三「大經」下引證。次別三智為二：先釋，次引《地持》。「二障」者，煩惱障及智障，具如《止觀》第六卷達摩郁多羅釋。今家依《大品》、《大論》開為三惑，是故智障兼於事理，障事智者，是塵沙惑，障理智者，是無明惑。次圓入別二智中四：初略立，次「兩智」下對前辨體，三引論師意證，四示今意。前三如文。四今意中雲「前兩智是緣修」者，今家判在緣修之位屬空假觀，地人但云地前為緣修不云空假。次圓三智中二：先釋，次引論證，並如文。
次明觀成，于中二：先辨因果，次「上明」下例智相入。初文為二：初總辨因果，次對三觀。初文具如《止觀》顯體中初說。次三觀中二：先引《纓珞》，次正對三觀。初文言「纓珞三觀」，具如《止觀》第三記及前後所引。修觀義具如《止觀》破法遍次第不次第破也。次「今用」下正約三觀明於觀智。次判粗妙亦二：先教，次味。初中二：先判前兩都不成三諦，故不用。◎
法華玄義釋簽卷第七 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第八
天臺沙門湛然述
◎次釋后五重，文自為五：初明別入中雲「因於拙教果復不融」者，次第為拙，教門
【現代漢語翻譯】 現代漢語譯本：『境』（Jing）：指所達到的境界或狀態。以秘密智力，能夠使眾生髮起這樣的智慧。其次是比決。第三，『大經』（Da Jing）下面引用了論證。其次將三種智慧分為兩種：先解釋，然後引用《地持》（Di Chi）。『二障』（Er Zhang）：指的是煩惱障和智障，具體內容如《止觀》（Zhi Guan）第六卷達摩郁多羅的解釋。今家依據《大品》（Da Pin）、《大論》（Da Lun）開立為三種迷惑，因此智障兼顧事理，障礙事智的是塵沙惑，障礙理智的是無明惑。其次是圓入別二智中的四個方面：首先是簡略地建立，其次在『兩智』（Liang Zhi）下面對照前面辨別本體，第三引用論師的意圖來證明，第四展示現在的意圖。前三個方面如原文所述。第四，在現在的意圖中說『前兩種智慧是緣修』（Qian Liang Zhi Shi Yuan Xiu），今家判斷在緣修的地位，屬於空假觀，地人只是說地前是緣修，沒有說空假。其次是圓三智中的兩個方面：先解釋，然後引用論證，都如原文所述。 其次闡明觀行的成就，其中分為兩個方面：首先辨別因果，其次在『上明』（Shang Ming）下面舉例說明智慧的相互融入。第一個方面分為兩個部分：首先總的辨別因果，其次對照三種觀行。第一個方面的內容如《止觀》（Zhi Guan）顯體中的最初的說法。其次在三種觀行中分為兩個方面：首先引用《纓珞》（Ying Luo），其次正式對照三種觀行。第一個方面說『纓珞三觀』（Ying Luo San Guan），具體內容如《止觀》（Zhi Guan）第三記以及前後所引用的內容。修習觀行的意義具體如《止觀》（Zhi Guan）破法遍次第不次第破。其次在『今用』（Jin Yong）下面正式依據三種觀行闡明觀智。其次判斷粗妙也分為兩個方面：先是教，然後是味。最初的方面分為兩個部分：首先判斷前兩種都不能成就三諦，所以不用。 《法華玄義釋簽》（Fa Hua Xuan Yi Shi Qian）卷第七 大正藏第 33 冊 No. 1717 《法華玄義釋簽》（Fa Hua Xuan Yi Shi Qian） 《法華玄義釋簽》（Fa Hua Xuan Yi Shi Qian）卷第八 天臺沙門湛然 述 其次解釋後面的五重，文章自然分為五個部分：首先闡明別入中說『因為拙劣的教法，果實也不融合』（Yin Yu Zhuo Jiao Guo Fu Bu Rong），次第是拙劣的，教門。
【English Translation】 English version: 'Jing' (境): refers to the state or realm attained. With secret intellectual power, it can enable sentient beings to develop such wisdom. Next is comparison and determination. Third, the 'Da Jing' (大經, Great Sutra) below cites evidence. Next, the three wisdoms are divided into two: first, explanation, then citation from 'Di Chi' (地持, Bodhisattva-bhumi Sutra). 'Er Zhang' (二障, Two Obstacles): refers to the afflictive obstacles and the cognitive obstacles, as detailed in the sixth volume of 'Zhi Guan' (止觀, Mohe Zhiguan) by Dharmamitra. The present school, based on 'Da Pin' (大品, Larger Prajnaparamita Sutra) and 'Da Lun' (大論, Mahaprajnaparamitopadesa), establishes three delusions, therefore cognitive obstacles encompass both phenomena and principle. That which obstructs wisdom regarding phenomena is the dust-and-sand delusion, and that which obstructs wisdom regarding principle is the ignorance delusion. Next are the four aspects of the perfect entry into the two distinct wisdoms: first, a brief establishment; second, under 'Liang Zhi' (兩智, Two Wisdoms), distinguishing the substance in contrast to the previous; third, citing the intention of the masters to prove; fourth, showing the present intention. The first three aspects are as in the text. Fourth, in the present intention, it says 'Qian Liang Zhi Shi Yuan Xiu' (前兩智是緣修, the first two wisdoms are causal cultivation), the present school judges it to be in the position of causal cultivation, belonging to the emptiness-provisional contemplation, while the people of the stage only say that before the stage is causal cultivation, without mentioning emptiness-provisional. Next are the two aspects of the perfect three wisdoms: first, explanation, then citation of evidence, both as in the text. Next, clarifying the accomplishment of contemplation, in which there are two aspects: first, distinguishing cause and effect; second, under 'Shang Ming' (上明, Above Clarification), exemplifying the mutual entry of wisdoms. The first aspect is divided into two parts: first, a general distinction of cause and effect; second, contrasting the three contemplations. The content of the first aspect is as in the initial explanation in the 'Zhi Guan' (止觀, Mohe Zhiguan) on revealing the substance. Next, in the three contemplations, there are two aspects: first, citing 'Ying Luo' (纓珞, Garland Sutra); second, formally contrasting the three contemplations. The first aspect says 'Ying Luo San Guan' (纓珞三觀, Garland Sutra's Three Contemplations), the specific content is as in the third record of 'Zhi Guan' (止觀, Mohe Zhiguan) and the content cited before and after. The meaning of cultivating contemplation is specifically as in the 'Zhi Guan' (止觀, Mohe Zhiguan) on breaking the Dharma, universally, sequentially, and non-sequentially breaking. Next, under 'Jin Yong' (今用, Now Using), formally elucidating contemplative wisdom based on the three contemplations. Next, judging the coarse and subtle is also divided into two aspects: first, teaching; second, flavor. The initial aspect is divided into two parts: first, judging that the first two cannot accomplish the three truths, therefore they are not used. 'Fa Hua Xuan Yi Shi Qian' (法華玄義釋簽, Annotations on the Profound Meaning of the Lotus Sutra) Volume 7 Taisho Tripitaka Volume 33 No. 1717 'Fa Hua Xuan Yi Shi Qian' (法華玄義釋簽, Annotations on the Profound Meaning of the Lotus Sutra) 'Fa Hua Xuan Yi Shi Qian' (法華玄義釋簽, Annotations on the Profound Meaning of the Lotus Sutra) Volume 8 Commented by the Shramana Zhanran of Tiantai Next, explaining the latter five layers, the text naturally divides into five parts: first, clarifying that in the separate entry it says 'Yin Yu Zhuo Jiao Guo Fu Bu Rong' (因於拙教果復不融, because of the clumsy teaching, the fruit is also not integrated), sequential is clumsy, the teaching gate.
所說果理不融，以果隔越不與因理融通故也。餘四如文。次開中四：初略以劣況勝，次「故大經」下引證，三「凡夫」下釋《大經》文以合今意，四「如此」下結歸。初二如文。第三文中二：先以凡況小，次以小況大。
五約一實智為三：釋、判、開。初釋中立譬合結。判中雲「若待十智為粗」者，《大品》十一智，十智同小乘，第十一如實智屬大乘。今文大小通立如實，于諸如實中唯圓如實為妙。次開顯者，唯開顯如實方成妙實。次明對無諦中三：謂立、判、開。初立。次「若歷」下判，三「若以」下開。
二展轉，又二：初明來意，次「思議」下正展轉相照。六境既展轉開合，故須六智隨其開合亦隨境轉照，若智隨境得名，是則諸智亦義同名異；名異故各照，義同故傳照，是則不可思議境智，一境一切境、一智一切智。如可思議中尚六界十如結攝一切異名諸境，諸境亦爾、諸智亦然，況不思議大小偏圓互相攝耶？故下結云諦融智融圓成開顯法華妙旨，若不見始終妙意，徒自云云何益者乎？于中又四：初正明傳照。次「如此等」下義當於判開，傳照如判，俱融如開。三「如此等」下義當開教見理，若見理時一切俱開。四略以智例境也。初文者，只是以後智傳照前境，十如居初故不論智，據理亦應以十如
【現代漢語翻譯】 現代漢語譯本： 所說的果理不能融合，是因為果位境界隔絕，不能與因位的道理融通的緣故。其餘四種情況如同原文所說。接下來闡述中間四句：首先略微用低劣的情況來比況殊勝的情況，其次在『故大經』之後引用經文來佐證，第三在『凡夫』之後解釋《大經》的文句來契合現在的意思，第四在『如此』之後總結歸納。前兩種情況如同原文所說。第三段文字中分為兩部分：先用凡夫來比況小乘，再用小乘來比況大乘。
五、從一實智分為三方面來闡述：解釋、判別、開顯。首先在解釋中，確立比喻、合喻、結論。在判別中說『如果以十智為粗略』，《大品般若經》中有十一智，十智與小乘相同，第十一如實智屬於大乘。現在的文句大小乘都確立如實智，在各種如實智中只有圓滿的如實智最為微妙。其次是開顯，只有開顯如實智才能成就妙實。接下來闡明針對無諦的三方面：即確立、判別、開顯。首先是確立。其次在『若歷』之後是判別，第三在『若以』之後是開顯。
二、輾轉相照，又分為兩個方面：首先闡明來意，其次在『思議』之後是正式的輾轉相照。六境既然輾轉開合，所以需要六智隨著六境的開合也隨著境界轉移照耀，如果智慧隨著境界得到名稱，那麼各種智慧也是意義相同名稱不同；名稱不同所以各自照耀，意義相同所以互相傳遞照耀，那麼不可思議的境界和智慧，一個境界就是一切境界、一個智慧就是一切智慧。如同在可思議的境界中尚且有六界、十如來總結概括一切異名諸境，各種境界也是這樣、各種智慧也是這樣，更何況不可思議的大乘、小乘、偏圓互相攝入呢？所以在下面總結說，真諦融合、智慧融合，圓滿成就開顯《法華經》的微妙旨意，如果不能見到從始至終的微妙意義，只是徒勞地說說又有什麼益處呢？其中又分為四個方面：首先正式闡明傳遞照耀。其次在『如此等』之後，意義相當於判別和開顯，傳遞照耀如同判別，全部融合如同開顯。第三在『如此等』之後，意義相當於開教見理，如果見到真理的時候一切都開顯。第四是略微用智慧來比況境界。最初的文句，只是用後面的智慧傳遞照耀前面的境界，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）位於最初所以不討論智慧，按照道理也應該用十如
【English Translation】 English version: The stated 'fruit principle' (果理) cannot be integrated because the realm of the fruit is isolated, preventing it from merging with the principle of the cause. The remaining four cases are as described in the original text. Next, the middle four statements are elaborated: first, inferior situations are briefly used to compare superior situations; second, after 'therefore, the Great Sutra' ('故大經'), scriptures are cited as evidence; third, after 'ordinary beings' ('凡夫'), the sentences of the Mahāparinirvāṇa Sūtra (《大經》) are explained to align with the present meaning; fourth, after 'thus' ('如此'), a conclusion is summarized. The first two cases are as described in the original text. The third paragraph is divided into two parts: first, ordinary beings are used to compare the Small Vehicle; then, the Small Vehicle is used to compare the Great Vehicle.
Fifth, explaining from the perspective of the One Real Wisdom (一實智) in three aspects: explanation, discrimination, and revelation. First, in the explanation, establish the analogy, combine the analogy, and conclude. In the discrimination, it says 'if the Ten Wisdoms are considered coarse' ('若待十智為粗'), the Mahāprajñāpāramitā Sūtra (《大品般若經》) has eleven wisdoms, the ten wisdoms are the same as the Small Vehicle, and the eleventh, the Real Suchness Wisdom (如實智), belongs to the Great Vehicle. The current text establishes Real Suchness for both the Small and Great Vehicles, and among all Real Suchness, only the Perfect Real Suchness is the most subtle. Next is the revelation; only by revealing Real Suchness can the Wonderful Reality be achieved. Next, clarify the three aspects concerning the absence of Truth (無諦): namely, establishment, discrimination, and revelation. First is the establishment. Second, after 'if traversing' ('若歷') is the discrimination, and third, after 'if using' ('若以') is the revelation.
Second, reciprocal illumination, again divided into two aspects: first, clarify the intention; second, after 'conceptualization' ('思議') is the formal reciprocal illumination. Since the six realms (六境) reciprocally open and close, the six wisdoms (六智) are needed to follow their opening and closing, also illuminating as the realms shift. If wisdom gains its name from the realm, then the various wisdoms are the same in meaning but different in name; because the names are different, they illuminate separately, and because the meanings are the same, they transmit illumination, then the inconceivable realm and wisdom, one realm is all realms, one wisdom is all wisdoms. Just as in the conceivable realm, there are still the six elements (六界) and the ten suchnesses (十如) summarizing and encompassing all differently named realms, the various realms are also like this, and the various wisdoms are also like this, let alone the inconceivable Great Vehicle, Small Vehicle, partial and complete mutually incorporating each other? Therefore, it concludes below that the Truths merge, the Wisdoms merge, perfectly accomplishing and revealing the wonderful meaning of the Lotus Sutra (《法華經》). If one cannot see the subtle meaning from beginning to end, what is the benefit of merely talking about it? Among them, there are again four aspects: first, formally clarify the transmission of illumination. Second, after 'such as these' ('如此等'), the meaning is equivalent to discrimination and revelation, transmission of illumination is like discrimination, and complete merging is like revelation. Third, after 'such as these' ('如此等'), the meaning is equivalent to opening the teachings and seeing the principle; if one sees the truth, everything is revealed. Fourth, briefly using wisdom to compare the realm. The initial sentence only uses the later wisdom to transmit and illuminate the previous realm, the Ten Suchnesses (ten aspects of reality: appearance, nature, entity, power, function, direct cause, indirect cause, result, retribution, and their consistency from beginning to end) are at the beginning, so wisdom is not discussed; according to the principle, the Ten Suchnesses should also be used
智照於五境，是則六智一一皆能照於五境。如文可見，不須委論。若不解此，諸境諸智若大若小更相間入，若判若開互為法界，如何能識《法華》所宗？豈能了於一心妙境境智相稱，如何能見下諸妙文所依所發乃至化他不思議用？妙感妙應乃至眷屬並從此生，乃至本證亦不出此，人不見之謂為煩芿。◎
◎次明行妙中，文自為二，今又為三：標、列、釋。釋中初略簡粗顯妙，次「前對」下次依章解釋。初文又二：初對前境智舉粗，次「妙行者」下顯妙。初文又三：初明三法次第相須，次明三法更互相顯，三「如此」下結。初文者，行假智、智假境，智行是能到、理境是所到，到清涼池也。次文者，「解」即智也。智為行本則行藉智生，行能成智則智藉行成，智慧顯理智生則理生，理未窮故則智未息，故理生則智生。結文可見。
問：
若一心三智為妙行本，乃至一心三智照中道理到于初住清涼池者，何粗之有而斥為非妙耶？
答：
似如所問，今云粗者，未見一理而三理乃至一行而三行，乃至六即初后俱三，三一不殊，初后不二，乃至修德性德一念三身等。若如是者方名妙行。
「妙行者」下釋其相也。次釋妙行中，初標，次釋。初言「一行一切行」者，須約六即以明三德，今
【現代漢語翻譯】 現代漢語譯本
智慧照耀於五境（色、聲、香、味、觸五種境界），那麼六智（眼、耳、鼻、舌、身、意六種感官的智慧）中的每一個都能照耀於五境。正如文字所表達的，不需要詳細論述。如果不理解這一點，各種境界和各種智慧，無論大小，都會互相混雜進入，如果判然分開，又互相成為法界，如何能夠認識《法華經》所宗的宗旨？又怎能瞭解一心所顯現的微妙境界，境界與智慧相互稱合，又怎能見到下面各種微妙文字所依據和闡發的，乃至教化他人的不可思議的作用？微妙的感應乃至眷屬都由此產生，乃至根本的證悟也離不開這一點，人們不瞭解它，就認為它是煩惱的枝蔓。
其次闡明行妙，經文自然分為兩部分，現在又分為三部分：標示、列舉、解釋。解釋中，首先簡略地說明粗顯而彰顯微妙，其次從『前對』開始，按照章節進行解釋。最初的部分又分為兩部分：首先對照前面的境智，舉出粗略的方面；其次從『妙行者』開始，彰顯微妙的方面。最初的部分又分為三部分：首先說明三法（境、智、行）次第相須，其次說明三法互相顯發，第三從『如此』開始總結。最初的部分，行依賴於智，智依賴於境，智行是能到達的，理境是所到達的，到達清涼池。
其次的部分，『解』就是智。智是行的根本，那麼行就憑藉智而產生；行能夠成就智，那麼智就憑藉行而成就；智慧夠顯現理，智生則理生；理沒有窮盡，那麼智就不會停止，所以理生則智生。總結的部分可以自己看明白。
問：
如果一心三智是妙行的根本，乃至一心三智照耀其中的道理，到達初住（菩薩修行階位）清涼池，那麼有什麼粗略之處，而被斥責為非妙呢？
答：
似乎如你所問，現在說粗略，是因為沒有見到一理而有三理，乃至一行而有三行，乃至六即（理即、名字即、觀行即、相似即、分證即、究竟即）初后都具備三，三一沒有差別，初后不是二，乃至修德、性德、一念三身等等。如果像這樣，才稱為妙行。
『妙行者』以下解釋它的相狀。其次解釋妙行，首先標示，其次解釋。首先說『一行一切行』，需要結合六即來闡明三德（法身德、般若德、解脫德），現在
【English Translation】 English version
When wisdom illuminates the five skandhas (form, feeling, perception, mental formations, and consciousness), each of the six consciousnesses (eye, ear, nose, tongue, body, and mind) is capable of illuminating the five skandhas. As the text indicates, there is no need for detailed discussion. If this is not understood, the various realms and wisdoms, whether large or small, will intermingle and enter each other. If they are distinctly separated, they will become mutually exclusive Dharmadhatus (the realm of reality), how can one recognize the tenets of the Lotus Sutra? How can one understand the wondrous realm manifested by the single mind, where the realm and wisdom correspond to each other? How can one see the basis and development of the various wondrous texts below, and even the inconceivable function of transforming others? Subtle responses and even retinue arise from this, and even the fundamental realization does not go beyond this. People who do not see it regard it as the superfluous branches of affliction.
Next, in explaining the wonder of practice, the text is naturally divided into two parts, and now further divided into three: indication, enumeration, and explanation. In the explanation, first briefly explain the coarse to reveal the subtle, and then from 'the previous comparison' onwards, explain according to the chapters. The initial part is further divided into two parts: first, compare the previous realms and wisdoms to point out the coarse aspects; second, from 'the wondrous practice' onwards, reveal the subtle aspects. The initial part is further divided into three parts: first, explain the sequential dependence of the three dharmas (realm, wisdom, and practice); second, explain the mutual manifestation of the three dharmas; third, conclude from 'thus'. In the initial part, practice relies on wisdom, and wisdom relies on the realm. Wisdom and practice are what can reach, and principle and realm are what is reached, reaching the cool pond.
In the next part, 'understanding' is wisdom. Wisdom is the root of practice, so practice arises by relying on wisdom; practice can accomplish wisdom, so wisdom is accomplished by relying on practice; wisdom can reveal principle, so when wisdom arises, principle arises; if principle is not exhausted, then wisdom will not cease, so when principle arises, wisdom arises. The concluding part can be understood by oneself.
Question:
If the one mind with three wisdoms is the root of wondrous practice, and even the principle of the one mind with three wisdoms illuminating within, reaching the cool pond of the initial stage (of Bodhisattva practice), then what is coarse about it that it is rejected as non-wondrous?
Answer:
It seems as you ask, now saying coarse, is because one has not seen one principle with three principles, or even one practice with three practices, or even the six identities (principle identity, name identity, contemplative practice identity, similar identity, partial realization identity, ultimate identity) all possessing three from beginning to end, the three and one are not different, the beginning and end are not two, and even the acquired virtue, inherent virtue, and the three bodies in a single thought, and so on. If it is like this, then it is called wondrous practice.
'The wondrous practice' below explains its characteristics. Next, explain the wondrous practice, first indicate, then explain. First saying 'one practice is all practices', it is necessary to explain the three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue) in relation to the six identities, now
言行者多在住前，三法妙顯多於初住故也。
問：
一行一切行其相如何？
答：
如四三昧是菩薩行，一一三昧無非法界諸度具足，故一施一戒皆具三諦三智三德，成波羅蜜，攝諸善法，是故名為一切行也。
次釋又二：先正釋，次與境智互融。初又二：初引經，次結成三德。初如文。次文言「深盡」等者，「盡」即法身，「具」即解脫，「深」即般若，如此三德在一心中，境即理性三德，智即三德之解，行即三德之觀，始從觀行，終至六根，無非妙法。次文又三：先總明，次「前境說」下別明，三「若三」下結。初言「與前境智一而論三」者，「一」謂涅槃，「三」謂三德，「境」是法身，「智」是般若，「行」是解脫，當知只一涅槃而論此三。又境即理三，智即名字三，行即觀行相似三也。當知九隻是三，三隻是一，一尚無一，豈有九三？二三如文。次正釋中二：先敘來意，次「若直」下正釋。釋中先釋通途，次釋約教。言通途者，還依向妙以立通途，未判屬一教故也。隨教各別自明增數，故曰「約教」，如諸部中有共教者，即其事也。所謂華嚴共二，乃至般若共三，于諸部中復有同聽異聞自成約教，故須有此二種釋義。所以列此增數行者，為知行妙遍收諸行，攝一切教所明諸
【現代漢語翻譯】 現代漢語譯本：修行者更多地處於初住之前，因為三種妙法在初住時才更加明顯地顯現。
問：
一行包含一切行，其狀態如何？
答：
例如四種三昧（samādhi，專注）是菩薩（bodhisattva，覺悟的存在）的修行，每一種三昧都無不完備地包含法界（dharma-dhātu，宇宙）的一切度（pāramitā，波羅蜜），所以一次佈施、一次持戒都具備三諦（tri-satya，三種真理）、三智（tri-jñāna，三種智慧）、三德（tri-guṇa，三種功德），成就波羅蜜，攝取一切善法，因此被稱為一切行。
接下來解釋又分為二：首先是正式解釋，然後是與境智相互融合。正式解釋又分為二：首先引用經典，然後總結成就三德。首先如經文所說。其次，經文說『深盡』等，『盡』就是法身（dharma-kāya，佛的法性之身），『具』就是解脫（vimoksha，從束縛中解脫），『深』就是般若（prajñā，智慧），如此三德在一心中，境就是理性三德，智就是三德的理解，行就是三德的觀照，從觀行開始，直到六根（ṣaḍ-indriya，六種感官），無不是妙法。其次，經文又分為三：首先是總體的闡明，然後是『前境說』以下的分別闡明，第三是『若三』以下的總結。首先說『與前境智一而論三』，『一』指的是涅槃（nirvāṇa，寂滅），『三』指的是三德，『境』是法身，『智』是般若，『行』是解脫，應當知道只是一個涅槃而論述這三者。另外，境就是理三，智就是名字三，行就是觀行相似三。應當知道九隻是三，三隻是一，一尚且沒有一，哪裡會有九三？二三如經文所說。其次，在正式解釋中分為二：首先敘述來意，然後是『若直』以下的正式解釋。解釋中首先解釋通途，然後解釋依據教義。說通途，還是依據向妙來建立通途，還沒有判定屬於哪一個教義。隨著教義的不同，各自闡明增加的數目，所以說『約教』，如同各個部派中有共同教義的，就是這種情況。所謂華嚴（Avataṃsaka，花嚴經）共同二，乃至般若共同三，在各個部派中又有共同聽聞但理解不同，各自形成依據教義，所以必須有這兩種解釋。之所以列出這些增加的數目，是爲了知道行妙普遍地包含各種修行，攝取一切教義所闡明的各種修行。
【English Translation】 English version: Practitioners are mostly before the stage of the initial dwelling (住, zhù), because the three wonderful dharmas (法, fǎ) manifest more clearly at the initial dwelling.
Question:
How is it that one practice (行, xíng) encompasses all practices?
Answer:
For example, the four samādhis (三昧, sānmèi, concentration) are the practices of a bodhisattva (菩薩, púsà, enlightened being). Each samādhi fully contains all the perfections (度, dù, pāramitā) of the dharma-dhātu (法界, fǎjiè, universe), so one act of giving, one act of upholding precepts, all possess the three truths (三諦, sāndì, tri-satya), the three wisdoms (三智, sānzhì, tri-jñāna), and the three virtues (三德, sāndé, tri-guṇa), accomplishing pāramitā, embracing all good dharmas. Therefore, it is called all practices.
Next, the explanation is further divided into two: first, the formal explanation, and then the mutual integration of object, wisdom, and practice. The formal explanation is again divided into two: first, quoting the scriptures, and then concluding with the accomplishment of the three virtues. First, as the text says. Second, the text says 'deeply exhaustive' etc., 'exhaustive' is the dharma-kāya (法身, fǎshēn, body of dharma), 'complete' is liberation (解脫, jiětuō, vimoksha), 'deep' is prajñā (般若, bōrě, wisdom). Thus, these three virtues are in one mind. The object is the three virtues of reason, wisdom is the understanding of the three virtues, and practice is the contemplation of the three virtues. Starting from contemplation and practice, up to the six senses (六根, liùgēn, ṣaḍ-indriya), there is nothing that is not wonderful dharma. Next, the text is again divided into three: first, the general clarification, then the separate clarification below 'the previous object says', and third, the conclusion below 'if three'. First, saying 'discussing the three in unity with the previous object and wisdom', 'unity' refers to nirvāṇa (涅槃, nièpán, extinction), 'three' refers to the three virtues, 'object' is the dharma-kāya, 'wisdom' is prajñā, and 'practice' is liberation. It should be known that it is only one nirvāṇa that discusses these three. Also, the object is the three of reason, wisdom is the three of names, and practice is the three of contemplation and similar practice. It should be known that nine is only three, three is only one, and one does not even have one, so how can there be nine threes? The second and third are as the text says. Next, in the formal explanation, it is divided into two: first, narrating the intention, and then the formal explanation below 'if directly'. In the explanation, first explain the general path, and then explain according to the teachings. Saying the general path, it still relies on the wonderful to establish the general path, and it has not yet been determined to belong to which teaching. According to the differences in teachings, each clarifies the increased numbers, so it is said 'according to the teachings', just like those who have common teachings in each school, that is the situation. The so-called Avataṃsaka (華嚴, Huáyán, Flower Garland Sutra) shares two, and even prajñā shares three. In each school, there are also those who hear together but understand differently, each forming according to the teachings, so there must be these two kinds of explanations. The reason for listing these increased numbers is to know that the wonderfulness of practice universally includes various practices, embracing all the various practices explained by all the teachings.
行。相須之行正在別教，藏通二教亦有此義，而理淺近置而不論。今明圓人境智行三，一一具三方名行妙，如行即有具深盡三，依理起解名為智三，理體即是理性之三，此之三三不假相須。復以境智行三，用對三德，不縱不橫。
問：
何故不名增一？如《增一阿含》及《毗尼》等，而言增數耶？
答：
其義實通。若言增一者，恐濫增法，謂以一法增而加前法。今言增數，但是數增，法體無定，或是一法離開增數，或以異法數增前故亦名增數。通途、約教二義咸然，是故唯著增數之言，總論只是法界大體離出萬行。
初通途文為四：初先敘意，意在略舉知其大綱；次「釋論」下正釋；三「行雖」下明不思議相導相發等；四「若得此」下結嘆。初二文者，但可以列數，不可以名具。第三文中雲「針導線」者，《大論》三十三文。「御導牛」者，《大論》二十文。謂得前意，以不思議智，顯不思議行，至不思議理，故後文云「智如導主」等，但約不思議異前耳。
次約教中二：初通約四教明增數相，次廣明別圓兩五行相。為別圓二教行法該廣，別雖次第，證道是同，是故行門可以相例、可以相顯。初文三：初正釋，次判，三開。初又三：標、釋、結。釋中自四：初三藏中二：初增
一至三，次廣指諸數。初文初者明一法為行者，謂不放逸及他物莫取。于中二：先引經，次「所言」下釋中，前之二文俱有所作已辦而不釋者，此是果法故不復釋。今意明行故但釋不放逸。言「護心不放逸行」者，《增一》第四佛在給孤獨告諸比丘當修一法，廣演一法修行廣佈已便得神通諸行寂靜得沙門果至泥洹果。云何一法？謂不放逸行。云何不放逸？所謂護心。云何護心？於是比丘當守護心？有漏心有漏法欲得悅預，未盡欲漏便不生，已生便滅，無明亦爾。閑靜一處便自覺知，而自遊戲便得解脫，四智具足。「所作」等者，一切羅漢皆具四智，謂我生已盡，梵行已立，所作已辦，不受後有。今文略舉一焉。
增二法中具如《止觀》第三記。今止謂戒門，觀謂四諦慧。又止謂苦諦，觀謂餘三。言「怛薩阿竭」者，古譯經論如來三號云「怛薩阿竭、阿羅訶、三藐三佛陀」，初句謂如來，次句謂應供，后句謂正遍知。晉宋已來譯經皆爾。晉安帝隆安年中僧伽婆譯《增一》云：「此之止觀，佛及弟子皆悉修習。」即此意也。如《婆沙》中五百比丘皆云所修止觀，展轉相贊云：「善哉！善哉！如來弟子所修皆同，佛亦如是。」
次增三中二：先對，次引教中先引、次釋。言「五部」者，彌沙塞、曇無德、迦葉遺
【現代漢語翻譯】 現代漢語譯本：一到三，以及更廣泛地指向所有數字。最初的文字'初文初者'闡明了'一法'是修行者需要實踐的，指的是不放逸以及不拿取他人的東西。其中分為兩部分：首先引用經典，然後從'所言'開始解釋中間的部分。之前的兩段文字都提到了'所作已辦'（該做的已經做完），但沒有解釋，因為這是果法，所以不再解釋。現在的意思是闡明修行，因此只解釋不放逸。說到'護心不放逸行'，在《增一阿含經》第四卷中，佛陀在給孤獨園告訴眾比丘，應當修習'一法'，廣泛演說'一法'，修行並廣泛傳播后，就能獲得神通，各種行為寂靜，獲得沙門果，直至涅槃果。什麼是'一法'？就是不放逸行。什麼是不放逸？就是守護心。如何守護心？比丘應當守護心，對於有漏的心和有漏的法，想要得到快樂，在欲漏未盡之前就不會產生，已經產生的就會滅除，無明也是如此。在安靜的地方獨自一人，便能自覺知，從而自在遊戲，便能獲得解脫，四智具足。'所作'等，一切阿羅漢都具備四智，即'我生已盡，梵行已立，所作已辦，不受後有'。現在文中只簡略地舉了一個例子。 在增二法中，詳細內容見《止觀》第三卷的記載。現在這裡說'止'指的是戒門，'觀'指的是四諦的智慧。或者說，'止'指的是苦諦，'觀'指的是其餘三諦。說到'怛薩阿竭'（Tathagata），古代翻譯的經論中，如來的三個稱號是'怛薩阿竭'（Tathagata，如來）、'阿羅訶'（Arhat，應供）、'三藐三佛陀'（Samyaksambuddha，正遍知）。最初一句指的是如來，第二句指的是應供，最後一句指的是正遍知。晉宋以來的譯經都是這樣。晉安帝隆安年間，僧伽婆翻譯的《增一阿含經》中說：'這種止觀，佛陀和弟子都修習。'就是這個意思。如《婆沙論》中，五百比丘都說自己修習止觀，互相讚歎說：'善哉！善哉！如來弟子所修習的都相同，佛陀也是如此。' 接下來是增三法，分為兩部分：先是對舉，然後是引用教義，引用教義又分為先引用，后解釋。說到'五部'，指的是彌沙塞部（Mahisasaka）、曇無德部（Dharmaguptaka）、迦葉遺部（Kasyapiya）。
【English Translation】 English version: From one to three, and broadly refers to all numbers. The initial text '初文初者' clarifies that 'one dharma' is what the practitioner needs to practice, referring to non-negligence and not taking things belonging to others. It is divided into two parts: first, quoting the scriptures, and then starting from '所言' to explain the middle part. The previous two paragraphs mentioned '所作已辦' (what needs to be done has been done), but did not explain it, because this is the fruit dharma, so it will not be explained further. The current meaning is to clarify practice, so only non-negligence is explained. Speaking of '護心不放逸行' (guarding the mind with non-negligence practice), in the fourth volume of the Ekottara Agama Sutra, the Buddha told the bhikkhus in Anathapindika's Park that they should practice 'one dharma', widely expound 'one dharma', and after practicing and widely spreading it, they can obtain supernatural powers, all actions become peaceful, and obtain the Sramana fruit, up to the Nirvana fruit. What is 'one dharma'? It is the practice of non-negligence. What is non-negligence? It is guarding the mind. How to guard the mind? The bhikkhu should guard the mind, and for the defiled mind and defiled dharmas, wanting to obtain happiness, it will not arise before the outflows of desire are exhausted, and what has already arisen will be extinguished, and so is ignorance. Being alone in a quiet place, one can be consciously aware, and thus play freely, and one can obtain liberation, possessing the four wisdoms. '所作' etc., all Arhats possess the four wisdoms, namely 'My birth is exhausted, the Brahma-faring is established, what needs to be done has been done, and there will be no future existence'. Now the text only briefly gives one example. In the two dharmas, detailed content can be found in the third volume of 止觀 (Śamatha-Vipassanā). Now here, '止' (Śamatha) refers to the precepts, and '觀' (Vipassanā) refers to the wisdom of the Four Noble Truths. Or, '止' (Śamatha) refers to the Truth of Suffering, and '觀' (Vipassanā) refers to the remaining three Truths. Speaking of '怛薩阿竭' (Tathagata), in ancient translated scriptures and treatises, the three titles of the Tathagata are '怛薩阿竭' (Tathagata, Thus Come One), '阿羅訶' (Arhat, Worthy One), and '三藐三佛陀' (Samyaksambuddha, Perfectly Enlightened One). The first sentence refers to the Tathagata, the second sentence refers to the Arhat, and the last sentence refers to the Perfectly Enlightened One. Translations of scriptures since the Jin and Song dynasties have been like this. During the Long'an reign of Emperor An of the Jin Dynasty, Sanghavarman translated the Ekottara Agama Sutra and said: 'This Śamatha-Vipassanā is practiced by both the Buddha and his disciples.' This is the meaning. As in the Vibhasa, five hundred bhikkhus all said that they practiced Śamatha-Vipassanā, praising each other and saying: 'Excellent! Excellent! What the disciples of the Tathagata practice is the same, and so is the Buddha.' Next is the three dharmas, divided into two parts: first, contrasting, and then quoting the teachings, and quoting the teachings is divided into first quoting, and then explaining. Speaking of the 'five schools', it refers to the Mahisasaka, Dharmaguptaka, and Kasyapiya.
、婆粗富羅、薩婆多，具如《止觀》第六記，餘數略如文。
通教增數行為二：初敘意，次正釋。初文中雲「不定部帙」者，不同三藏四《阿含》等別有部帙。今以諸部方等諸般若中但是三乘共行，即判屬通。次釋中二：初釋一法，次餘數，並略。初文又二：初正釋，次指廣。初文又三：初標，次釋，三「如是」下結。初如文。次釋中二：先出論文，次「云何」下釋論意。又二：初引論文自釋，次「今觀」下正釋論文。初又二：初論文自標，次「所謂」下論中自釋。釋中二：初略釋，次「如四大」下舉類。一切諸法無不於一和合法中觀眾多性，以多破一名為一相，以無破一名為無相，故舉四大以例知。次正釋中三：先法，次譬，三合。法中四：先略釋，次「若言」下縱徴，三「如是」下例破諸法，四「此以」下結成觀相，此即性相二空之相也。一相是性空，無相是相空，是則一大之中餘三為他、一大為自，既破自他，共則不立。初文中推四大相，如《止觀》第二觀音觀門，但彼兼破轉計，於一一大開為四句，如因事堅以破情堅，乃至四句皆是堅義，余大亦然。此文依《大論》，但破四大實法，故於四大更互推撿，地中無三名為一相，地亦自無名為無相，故一相亦無，余大亦爾。次譬中雲「如前火木」，如《止觀
【現代漢語翻譯】 婆粗富羅（Po-ch'u fu-lo，可能是梵文詞彙的音譯），薩婆多（Sa-p'o to，一切有部），具體如《止觀》第六卷所記載，其餘數字略如原文。
通教的增數行法分為兩部分：首先是敘述意旨，其次是正式解釋。在第一部分中，『不定部帙』指的是不同於三藏（Tripitaka）和四《阿含經》（Agama Sutras）等有特定部帙的經典。現在，在各部方等經（Vaipulya Sutras）和諸般若經（Prajna Sutras）中，凡是三乘（Triyana）共同修行的內容，都判歸於通教。其次，在解釋部分中，分為兩部分：首先是解釋一法，其次是其餘數字，並進行概括。在解釋一法的部分中，又分為兩部分：首先是正式解釋，其次是指明其廣泛性。在正式解釋的部分中，又分為三部分：首先是標示，其次是解釋，第三是『如是』以下的總結。首先如原文所示。其次，在解釋中，分為兩部分：首先是引出論文，其次是『云何』以下的解釋論文的意旨。又分為兩部分：首先是引用論文進行自我解釋，其次是『今觀』以下正式解釋論文。首先又分為兩部分：首先是論文的自我標示，其次是『所謂』以下的論文自我解釋。在解釋中，分為兩部分：首先是簡略解釋，其次是『如四大』以下的舉例。一切諸法無不在一和合法中觀察眾多性，以眾多來破除一，名為一相；以無來破除一，名為無相。因此，舉出四大（四大元素）來作為例子，以便理解。其次，在正式解釋中，分為三部分：首先是法，其次是譬喻，第三是合。在法的部分中，分為四部分：首先是簡略解釋，其次是『若言』以下的縱向提問，第三是『如是』以下的用例子來破除諸法，第四是『此以』以下的總結觀想的相狀，這也就是性空（svabhava-sunyata）和相空（lakshana-sunyata）二空的相狀。一相是性空，無相是相空，這樣一來，在一大（四大元素之一）之中，其餘三者為他（其他），一大為自（自身），既然破除了自他，共同性也就不成立了。在第一部分中，推究四大之相，如《止觀》（Mohe Zhiguan）第二卷觀音觀門所說，但那裡兼顧破除轉計，在一大之中開出四句，如因事堅來破除情堅，乃至四句都是堅義，其餘大也是如此。此文依據《大智度論》（Mahaprajnaparamita-sastra），只是破除四大的實法，因此對四大進行相互推究，地中沒有三，名為一相，地自身也沒有，名為無相，因此一相也沒有，其餘大也是如此。其次，在譬喻中提到『如前火木』，如《止觀》（Mohe Zhiguan）所說
【English Translation】 Po-ch'u fu-lo (婆粗富羅, possibly a transliteration of a Sanskrit term), Sa-p'o to (薩婆多, Sarvastivada), as detailed in the sixth volume of 'Mohe Zhiguan' (《止觀》), with the remaining numbers briefly as in the original text.
The increasing number practices in the Tong teaching (通教) are divided into two parts: first, a narration of the intention; second, a formal explanation. In the first part, 'indefinite sections' refers to the difference from the Tripitaka (三藏) and the four Agamas (《阿含經》), which have specific sections. Now, in the various Vaipulya Sutras (方等經) and Prajna Sutras (般若經), whatever is practiced jointly by the Three Vehicles (三乘) is categorized as Tong teaching. Second, in the explanation part, it is divided into two parts: first, explaining one dharma; second, the remaining numbers, and a summary. In the part explaining one dharma, it is further divided into two parts: first, a formal explanation; second, indicating its breadth. In the formal explanation part, it is further divided into three parts: first, marking; second, explaining; third, a conclusion below 'Thus'. First, as shown in the original text. Second, in the explanation, it is divided into two parts: first, quoting the treatise; second, explaining the meaning of the treatise below 'How'. It is further divided into two parts: first, quoting the treatise to explain itself; second, formally explaining the treatise below 'Now observing'. First, it is further divided into two parts: first, the treatise's self-marking; second, the treatise's self-explanation below 'So-called'. In the explanation, it is divided into two parts: first, a brief explanation; second, giving examples below 'Like the four great elements'. All dharmas invariably observe numerous natures within the one harmonious dharma, using the many to break the one, called one aspect; using the non-existence to break the one, called no aspect. Therefore, the four great elements (四大) are given as examples for understanding. Second, in the formal explanation, it is divided into three parts: first, the dharma; second, the analogy; third, the combination. In the dharma part, it is divided into four parts: first, a brief explanation; second, a longitudinal question below 'If saying'; third, using examples to break all dharmas below 'Thus'; fourth, concluding the appearance of contemplation below 'This uses', which is the appearance of the two emptinesses of nature and characteristics (性相二空). One aspect is emptiness of nature (性空), no aspect is emptiness of characteristics (相空), so that within one great element (四大元素之一), the other three are 'other', and one great element is 'self'. Since self and other are broken, commonality is not established. In the first part, investigating the appearances of the four great elements, as stated in the Guanyin contemplation gate in the second volume of 'Mohe Zhiguan' (《止觀》), but there it also breaks the transferred calculation, opening up four sentences within one great element, such as using the firmness of the event to break the firmness of emotion, and even the four sentences are all the meaning of firmness, and the other great elements are also like this. This text is based on the 'Mahaprajnaparamita-sastra' (《大智度論》), only breaking the real dharma of the four great elements, so the four great elements are mutually investigated, there are no three in earth, called one aspect, earth itself also does not have, called no aspect, so there is also no one aspect, and the other great elements are also like this. Second, in the analogy, it mentions 'like the previous fire and wood', as stated in 'Mohe Zhiguan' (《止觀》)
》第三記。此之譬意通於偏圓，今唯在通也。
次別教增數行者，又二：初廣，次略。初文亦應云不定部帙，指華嚴方等般若中歷別行法即是其相，然方等中多以別行斥于小行，般若中多以別法展轉融通，華嚴正當歷別之行，故今略出以為行相。又二：初正釋，次「是一一」下功能。初云「指華嚴善財入法界」者，彼經一一善知識皆言「我唯知此一法」故也。言「或如幻三昧」者，彼〈法界品〉善財至摩耶夫人所獲是三昧，廣如經說。「投巖赴火」者，善財南行有聚落名伊沙那，有婆羅門名曰勝熱，善財見彼婆羅門修行苦行求一切智，四面火聚猶如大山，中有刀山，高峻無極，登彼山上，投身火聚，善財云：我已先發等(云云)。婆羅門言：汝今若能上此刀山，投身火聚，諸菩薩行悉皆清凈。善財念言：人身難得，脫諸難難，諸根具難，值佛聞法遇善知識逢善友難，受如法教得正命難，此將非魔所使耶？此非險惡徒黨詐稱菩薩善知識耶？爾時十千梵王空中告言：善男子！莫作是念。今此聖者得金剛焰三昧光明法門，度諸眾生。十千諸魔空中勸，十千自在天空中散華，乃至他化天龍八部各有十千修供養已，婆羅門為善財說法，善財聞已心大歡喜，于婆羅門所，起真善知識心，說偈讚歎。善財投火，未至火間即得菩
【現代漢語翻譯】 現代漢語譯本：第三記。這個譬喻的意義貫通於偏和圓，現在只在于貫通的方面。
其次是別教增數行，又分為兩部分：首先是詳細闡述，然後是簡略說明。詳細闡述的部分也應該說是不定部帙，指的是《華嚴經》、《方等經》、《般若經》中歷別的行法，這就是它的相狀。然而，《方等經》中多用別行來斥責小行，《般若經》中多用別法來輾轉融通，《華嚴經》正是歷別之行的代表，所以現在簡略地提出來作為行相。又分為兩部分：首先是正式解釋，然後是『是一一』之後的功能。首先說『指華嚴善財入法界』，是因為那部經中每一位善知識都說『我只知道這一法』。
說到『或如幻三昧』，指的是《法界品》中善財童子到摩耶夫人那裡獲得的這個三昧，詳細情況如經中所說。『投巖赴火』，指的是善財童子南行時，有一個聚落名叫伊沙那（Ishana），有一位婆羅門名叫勝熱（Shengre），善財童子看到那位婆羅門修行苦行以求一切智，四面火堆猶如大山，中間有刀山，高峻無比，登上那座山，投身火堆。善財童子說：我已經先發了等（等等）。婆羅門說：你現在如果能登上這座刀山，投身火堆，諸菩薩的修行就都清凈了。善財童子心想：人身難得，脫離各種困難難，諸根具足難，值遇佛陀聽聞佛法遇到善知識逢遇善友難，接受如法教導得到正命難，這難道不是魔所使嗎？這難道不是險惡的徒黨假裝成菩薩善知識嗎？
這時，十千梵王在空中告訴他說：善男子！不要這樣想。現在這位聖者得到了金剛焰三昧光明法門，度化各種眾生。十千諸魔在空中勸誘，十千自在天在空中散花，乃至他化天龍八部各有十千修供養完畢，婆羅門為善財童子說法，善財童子聽了之後心裡非常歡喜，對於婆羅門，生起了真正的善知識心，說偈讚歎。善財童子投火，還沒到火堆之間就得到了菩
【English Translation】 English version: Third Record. The meaning of this metaphor is common to both the provisional and the perfect, but now it is only in the aspect of the common.
Next are the practices of the Distinct Teaching with increasing numbers, which are again divided into two parts: first, a detailed explanation, and then a brief summary. The detailed explanation should also be said to be of indefinite scope, referring to the distinct practices in the Avatamsaka Sutra (Hua Yan Jing), Vaipulya Sutras (Fang Deng Jing), and Prajna Sutras (Bo Re Jing), which is their characteristic. However, the Vaipulya Sutras often use distinct practices to criticize the lesser practices, the Prajna Sutras often use distinct dharmas to interpenetrate and harmonize, and the Avatamsaka Sutra is precisely the representative of distinct practices, so now it is briefly mentioned as a characteristic of practice. It is again divided into two parts: first, a formal explanation, and then the function after 'is one by one'. The first saying 'referring to Sudhana's (Shancai) entry into the Dharma Realm in the Avatamsaka Sutra' is because each good advisor in that sutra says 'I only know this one dharma'.
Speaking of 'or like the Illusion Samadhi', it refers to the samadhi obtained by Sudhana (Shancai) when he went to Lady Maya (Moye Furen) in the Dharmadhatu Chapter, the details of which are as described in the sutra. 'Throwing oneself off a cliff and into the fire' refers to when Sudhana (Shancai) was traveling south, there was a settlement called Ishana (伊沙那), and a Brahmin named Shengre (勝熱). Sudhana (Shancai) saw that Brahmin practicing asceticism to seek omniscience, with fire piles on all four sides like great mountains, and in the middle was a mountain of knives, extremely high and steep. He climbed that mountain and threw himself into the fire pile. Sudhana (Shancai) said: I have already made the vow, etc. (etc.). The Brahmin said: If you can now climb this mountain of knives and throw yourself into the fire pile, all the practices of the Bodhisattvas will be purified. Sudhana (Shancai) thought: It is difficult to obtain a human body, difficult to escape various difficulties, difficult to have complete faculties, difficult to encounter the Buddha and hear the Dharma, difficult to meet good advisors and good friends, difficult to receive the Dharma teachings and obtain right livelihood. Is this not caused by a demon? Are these not evil gangs pretending to be Bodhisattva good advisors?
At this time, ten thousand Brahma Kings told him in the air: Good man! Do not think like this. Now this sage has obtained the Vajra Flame Samadhi Light Dharma Gate, which liberates all beings. Ten thousand demons were persuading in the air, ten thousand Devas of Freedom were scattering flowers in the air, and even the Other-Created Devas, Dragons, and Eight Classes each had ten thousand who completed their offerings. The Brahmin preached the Dharma to Sudhana (Shancai), and after Sudhana (Shancai) heard it, he was very happy in his heart, and towards the Brahmin, he generated a true good advisor mind, and praised him with verses. Sudhana (Shancai) threw himself into the fire, and before he reached the fire pile, he obtained the Bodhi.
薩善住三昧，觸火得寂靜三昧。善財言：刀山大火觸我身時，安隱無患。婆羅門言：唯我行此菩薩無盡輪解脫，火燒諸眾生見惑無餘，必不退轉。見通深淺。「算沙」者，善財南行至名聞國，于自在主善知識所，得算沙法門。自在主言：我已先於文殊師利童子所，修學書算印等法門，入工巧神通知一切法門，常與十千童子在河渚上共圍繞聚沙為戲，因此法門得知世間書算界處等法，亦能治病，一切世法皆知，乃至菩薩演算法一百落叉為俱胝，俱胝俱胝為一那庾多，乃至不可說不可說轉等三十重演算法。以此演算法，知無量由旬廣大沙聚，悉知內外顆粒多少，乃至亦知十方沙數，知眾生數法差別數法名數，如來名數皆能知能說，成就大愿。舊經中雲：文殊已教我如黡子法門沙聚法門印法門，余同新經。今文依舊經，故云「相黡」。「發菩提心等」者，善財至一一善知識所，皆言聖者，我已先發阿耨三菩提心，而未知聖者云何修菩薩行等？次功能中，言「皆破無明入深境界」者，今文通論一教不分賢聖之位，若於諸善知識所但得俗諦三昧，則但破無知，名為無明；若入實相則破障中微細無明，多分並約教道不融破無明惑，故云「我唯知此一法門」耳。證道無隔豈得不知？若菩提流支《法界性論》以諸知識用對四十二位，則皆破無
【現代漢語翻譯】 現代漢語譯本 薩善住三昧（Samadhi of dwelling in goodness），觸火得寂靜三昧（Samadhi of attaining tranquility by touching fire）。善財（Sudhana）說：『刀山大火觸碰我身體時，安穩沒有憂患。』婆羅門（Brahmin）說：『唯有我修行此菩薩無盡輪解脫（Liberation of the inexhaustible wheel of Bodhisattva），火燒諸眾生，見惑（delusions of views）無餘，必定不會退轉。』見通深淺。 『算沙』（counting sands）者，善財南行至名聞國，在自在主（Lord of Freedom）善知識處，得到算沙法門（method of counting sands）。自在主說：『我已先在文殊師利童子（Manjushri Kumara）處，修學書算印等法門，進入工巧神通（skillful means and super-knowledge），通達一切法門，常與一萬童子在河邊沙洲上共同圍繞聚沙為戲，因此法門得知世間書算界處等法，也能治病，一切世間法都知道，乃至菩薩演算法一百落叉（laksha，十萬）為俱胝（koti，千萬），俱胝俱胝為一那庾多（Nayaruta，一億），乃至不可說不可說轉等三十重演算法。以此演算法，知道無量由旬（yojana，古印度長度單位）廣大沙聚，完全知道內外顆粒多少，乃至也知道十方沙數，知道眾生數法差別數法名數，如來名數都能知道能說，成就大愿。』 舊經中說：文殊（Manjushri）已教我如黡子法門（method of mole）、沙聚法門（method of sand piles）、印法門（method of seals），其餘與新經相同。現在本文依舊經，所以說『相黡』。 『發菩提心等』（arising Bodhicitta）者，善財（Sudhana）至每一位善知識處，都說：『聖者，我已先發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta， unsurpassed, complete and perfect enlightenment），而未知聖者如何修菩薩行等？』 其次在功能中，說『都破除無明進入深境界』者，本文通論一教，不分賢聖之位，若在諸善知識處只得到俗諦三昧（Samadhi of conventional truth），則只破除無知，名為無明（ignorance）；若進入實相則破除障礙中微細無明，大部分並約教道不融破無明惑，所以說『我只知道這一法門』而已。證道沒有隔閡，怎麼會不知道？若菩提流支（Bodhiruci）《法界性論》（Treatise on the Nature of the Dharma Realm）以諸知識用對四十二位，則都破無明。
【English Translation】 English version The Samadhi of dwelling in goodness (Sa-shan zhu sanmei), the Samadhi of attaining tranquility by touching fire (Chu huo de jijing sanmei). Sudhana (Shancai) said, 'When the great fire of the mountain of knives touches my body, I am peaceful and without worry.' The Brahmin (Poluomen) said, 'Only I practice this liberation of the inexhaustible wheel of Bodhisattva (Pusa wujin lun jietuo), the fire burns all sentient beings, the delusions of views (Jianhuo) are completely eliminated, and they will certainly not regress.' Seeing through the depth and shallowness. 'Counting sands' (Suan sha) refers to Sudhana traveling south to the country of Fame, where he obtained the method of counting sands (Suan sha famen) from the virtuous teacher, the Lord of Freedom (Zizaizhu). The Lord of Freedom said, 'I had previously studied the methods of writing, arithmetic, seals, and so on from Manjushri Kumara (Wenshushili Tongzi), entering into skillful means and super-knowledge (Gongqiao shentong), understanding all methods. I often gather with ten thousand children on the riverbank, playing by piling up sand. Through this method, I learned about the methods of writing, arithmetic, realms, and places in the world, and I can also cure illnesses. I know all worldly dharmas, even the Bodhisattva's method of counting one hundred lakshas (Luochacha, 100,000) as one koti (Juzhi, 10,000,000), koti times koti as one Nayaruta (Nayuta, 100,000,000), and so on, up to thirty levels of inexpressible and inexpressible transformations. With this method, I know the vast sand piles of immeasurable yojanas (Youxun, ancient Indian unit of length), completely knowing the number of grains inside and out, and even knowing the number of sands in the ten directions. I know the number of sentient beings, the differences in numerical dharmas, the names of numerical dharmas, and the names of Tathagatas, all of which I can know and speak, accomplishing great vows.' The old sutra says: Manjushri (Wenshu) has already taught me methods such as the method of mole (Yanzi famen), the method of sand piles (Shaju famen), and the method of seals (Yin famen). The rest is the same as the new sutra. The current text follows the old sutra, so it says 'similar moles' (Xiang yan). 'Arising Bodhicitta etc.' (Fa putixin deng) refers to Sudhana (Shancai) saying to each virtuous teacher, 'Venerable One, I have already aroused the mind of Anuttara-samyak-sambodhi (Anuoduoluo sanmiaosanputixin, unsurpassed, complete and perfect enlightenment), but I do not know how the Venerable One cultivates the Bodhisattva path, etc.' Secondly, in the function, it says 'all destroy ignorance and enter deep realms.' This text generally discusses one teaching, without distinguishing the positions of sages and worthies. If one only obtains the Samadhi of conventional truth (Sudi sanmei) from the virtuous teachers, then one only destroys ignorance, which is called ignorance (Wuming). If one enters the reality, then one destroys the subtle ignorance in the obstacles. For the most part, it is about the teaching path not integrating and destroying the delusions of ignorance, so it says 'I only know this one method.' How could one not know if there is no separation in the path of enlightenment? If Bodhiruci's (Putiliuzhi) 'Treatise on the Nature of the Dharma Realm' (Fajiexing lun) uses the knowledge to address the forty-two positions, then all destroy ignorance.
明。但今一家據唯知一法及以普賢、彌勒意望之，則自成次第不相攝故，此則全如今家所判。
圓教增數，亦先廣，次略指。初文且增至十法者，為取十乘觀法故也。余行並是當門得益而為始終，今此十法始終具足將送行者至初住故。初一行中若始終論之亦須具十，且以法界為正未及余行，法界即是十中不思議境。言「系緣」等及「一切無礙人」等，如《止觀》第一記。此圓增數其名乃通、體必異漸，《止觀》文中雖以止觀釋系緣義，今取所繫所念即實相境為一法也。言「一切無明等」者，釋上能系能念之功用也，止故永寂，觀故如空。「此之」下重明行之功能，一切菩薩無異行故，皆悉由之出於二死，從因至果，唯用一法，智無異照名為等觀，行無異趣名為等入，解慧觀成寂然止成，兩處三界無復過上。「匹」謂匹類。「增二法」等者，寂照止觀，無作三學無作道品。初四念處言「五門禪」者，如《凈名》迦旃延章五門是也，取結成雙非以顯中道，為圓五門。如雲諸法畢竟不生不滅，是非常非無常義，五受陰洞達空無所起，是非苦非樂義，諸法畢竟無所有，是非空非有義，於我無我而不二，是非我非無我義。寂滅之義名通大小，不須雙非，即名以顯中道之義，即圓五門也。「亦名五行」等至第六卷更釋。六波
【現代漢語翻譯】 現代漢語譯本：明確地說，如果現在有人僅僅根據一家之言，只知道一種法門，並且寄希望于普賢（Samantabhadra，象徵菩薩的行愿）和彌勒（Maitreya，未來佛）的意願，那麼自然會形成次第，而彼此不能相互統攝，這種情況完全就像天臺宗所判定的那樣。
圓教增加法門數量，也是先廣泛，然後略加指明。最初的文字增加到十法，是爲了選取十乘觀法（Ten modes of contemplation）的緣故。其餘的修行都是在相應的法門中獲得利益，並以此為始終，現在這十法始終完備，將引導修行者到達初住（first stage of enlightenment）。在最初的一行中，如果從始終來論述，也必須具備十法，暫且以法界（Dharmadhatu，宇宙萬有的本體）為正，尚未涉及其餘的修行，法界就是十法中的不思議境（inconceivable realm）。說到『系緣』等等以及『一切無礙人』等等，就像《止觀》（Mohe Zhiguan，Great Calming and Contemplation）第一卷所記載的那樣。這種圓教增加法門數量，其名稱雖然相同，但體性必然不同於漸教，《止觀》的文字中雖然用止觀來解釋系緣的含義，但現在選取所繫所念，即實相境（reality realm），作為一法。說到『一切無明』等等，是解釋上面能系能唸的功用，因為止的緣故而永遠寂靜，因為觀的緣故而如同虛空。『此之』下面，再次說明修行的功能，一切菩薩沒有不同的修行，都由此而出離二死（two kinds of death），從因到果，只用一種法，智慧沒有不同的照耀，名為等觀，修行沒有不同的趨向，名為等入，解慧觀成就，寂然止成就，兩處三界（three realms）沒有超過其上的。『匹』是指匹類。『增加二法』等等，寂照（stillness and illumination）、止觀（calming and contemplation），無作三學（non-doing three learnings）、無作道品（non-doing path factors）。最初的四念處（Four foundations of mindfulness）說到『五門禪』，就像《維摩詰經》（Vimalakirti Sutra）迦旃延（Katyayana，釋迦摩尼十大弟子之一）章中的五門一樣，選取結論形成雙重，不是爲了顯示中道，而是爲了圓教的五門。例如說諸法畢竟不生不滅，是非有常非無常的意義，五受陰（five aggregates of perception）洞達空性而無所生起，是非苦非樂的意義，諸法畢竟沒有所有，是非空非有的意義，於我無我而不二，是非我非無我的意義。寂滅的意義名稱通於大小乘，不需要雙重否定，就名為顯示中道的意義，就是圓教的五門。『也名為五行』等等到第六卷再解釋。六波羅蜜（Six Paramitas，六度）等。
【English Translation】 English version: To be clear, if someone now relies solely on one school's teachings, knowing only one Dharma method, and placing their hopes on the vows of Samantabhadra (普賢，symbolizing the vows and practices of a Bodhisattva) and the intentions of Maitreya (彌勒，the future Buddha), then a sequential order will naturally form, but they will not be able to encompass each other. This situation is exactly as judged by the Tiantai school.
The Round Teaching (圓教) increases the number of Dharma methods, first broadly and then with slight specification. The initial text increases to ten Dharmas in order to select the Ten Modes of Contemplation (十乘觀法). The remaining practices all gain benefit within their respective Dharma methods and take this as their beginning and end. Now, these ten Dharmas are complete from beginning to end, guiding practitioners to the first stage of enlightenment (初住). In the very first line, if discussed from beginning to end, it must also possess ten Dharmas. For now, we take the Dharmadhatu (法界，the essence of all phenomena in the universe) as the primary focus, without yet involving the remaining practices. The Dharmadhatu is the inconceivable realm (不思議境) among the ten Dharmas. When speaking of 'attachment' (系緣) and 'all unobstructed people' (一切無礙人), it is as recorded in the first volume of the Mohe Zhiguan (《止觀》，Great Calming and Contemplation). This Round Teaching's increase in the number of Dharma methods, although the names are the same, its nature is necessarily different from the Gradual Teaching. Although the text of the Mohe Zhiguan uses calming and contemplation to explain the meaning of attachment, we now select what is attached to and what is contemplated, which is the realm of reality (實相境), as one Dharma. When speaking of 'all ignorance' (一切無明), it explains the function of what can attach and what can contemplate. Because of calming, it is eternally still; because of contemplation, it is like emptiness. Below 'this', it reiterates the function of practice. All Bodhisattvas have no different practices; they all emerge from the two deaths (二死) because of this. From cause to effect, only one Dharma is used. Wisdom has no different illumination, called equal contemplation; practice has no different direction, called equal entry. Understanding and wisdom contemplation are accomplished, and silent calming is accomplished. In both places, the three realms (三界) have nothing above it. 'Match' refers to categories. 'Increasing two Dharmas' and so on, stillness and illumination (寂照), calming and contemplation (止觀), non-doing three learnings (無作三學), non-doing path factors (無作道品). The initial Four Foundations of Mindfulness (四念處) speaks of 'five gates of dhyana' (五門禪), like the five gates in the Katyayana (迦旃延，one of the ten great disciples of Shakyamuni) chapter of the Vimalakirti Sutra (《維摩詰經》). Select the conclusion to form a duality, not to reveal the Middle Way, but for the five gates of the Round Teaching. For example, it says that all Dharmas ultimately do not arise or cease, which is the meaning of neither permanent nor impermanent; the five aggregates of perception (五受陰) penetrate emptiness and nothing arises, which is the meaning of neither suffering nor pleasure; all Dharmas ultimately have nothing, which is the meaning of neither empty nor existent; in me and not-me, there is no duality, which is the meaning of neither me nor not-me. The meaning of Nirvana is common to both the Great and Small Vehicles, and there is no need for double negation. It is called revealing the meaning of the Middle Way, which is the five gates of the Round Teaching. 'Also called five practices' and so on, will be explained further in the sixth volume. Six Paramitas (六波羅蜜, Six Perfections) etc.
羅蜜，於一心中以六即位度二死岸。七善者，疏云「夫七善之語通於大小」，今局在圓七善也。一、初中后善是序正流通時節善，二、其義深遠名為義善，三、其語巧妙名為語善，四、純一無雜名為獨一善，五、具足名為圓滿善，六、清白名為調柔善，七、梵行之相名為慈悲善。亦應細分諸教七異，以顯《法華》獨顯圓七是今文意。始四念至八道，具如《止觀》道品中。九種大禪唯在別圓，今意非別，列釋具在法界次第，彼亦未分別圓之異，若欲分之約境約智以分行相。十種境，如《止觀》。陰等十境唯在三教，今是圓人所觀境界，故云「十境」，觀已俱成不思議故。「十乘」者，亦義通四教，今非前三，乃至百億例此判之。次「然增數」下判前約教又二：先約四教以判粗妙，次約今經重顯妙行。前四中圓已屬今經，為明行相故重別辨，如前境智皆引當文為證故也。始從一法終至六法，皆是四安樂之相狀也，為成增數故以四法同共列之。又四安樂行中，止觀應屬二法，三業應屬三法，誓願亦屬四法。又前所列圓教十數總在今經，然名義等尚通諸部，是故更對增六之法，名之與義全屬此經。三開如文。
次明二教五行，五行具在《大經》十一，經初云：「佛告迦葉菩薩：應當於是大乘大般涅槃專心思惟五種之行。
何等為五？一者聖行乃至病行。善男子！菩薩常當修習是五種行，復有一行是如來行。」今家判前所列名次第行，復有一行名不次第行。又前五中通於兩義，證道通圓，教道唯別。今釋五行，先列章，次解釋。釋中二：先釋，次料簡釋疑。初釋中三：先釋兩五行，次判，三開。初釋中二：先次第，次不次第。先次第中二：先列，次釋。釋中二：初正釋，次問答料簡。初文釋中，五行自為五文。初聖行中二：先列，次釋。釋中二：先引經立意，次正釋。初文者又二：初「如經」下經文，次「從此」下是文中結示。次從「若聞」下解釋，又三：初明依經立信，次明依信立愿，後方依愿立行。初立信者，信于果頭滅理及以緣修之行，行要不出三學，先知苦集，信此道滅以破苦集，故菩薩發心須以四諦為願行之本，具如《止觀》第一及第五明發心中辨。次「自傷」下依信立愿，又為二：先自愍悲他，次正明愿相。唯有苦集無複道滅，是則四諦俱無故也。以不了苦集，即名為無。次「菩薩」下正明發愿，即四弘也。具如《止觀》發心中明。今是次第弘誓之相，應與前兩后一子細以境智相對辨別，今文中總略無復委悉。三「發誓愿已」下正明行相以填前愿，至無作慧行，斷十二品無明，愿方滿也。行相為三：先戒，次定，三慧。初
【現代漢語翻譯】 現代漢語譯本 何為五種行？一是聖行，乃至病行。善男子！菩薩應當經常修習這五種行，還有一種行是如來行。』今家的判決是將前面所列的稱為次第行，還有一種行稱為不次第行。而且前面的五種行貫通兩種含義：在證道上是圓融貫通的，在教道上則有所區別。現在解釋這五種行，先列出章節，再進行解釋。解釋分為兩部分：先解釋，再進行辨析釋疑。首先是解釋，分為三部分：先解釋兩種五行，然後進行判決，最後展開說明。首先解釋兩種五行，分為兩部分：先說次第行，再說不次第行。先說次第行，分為兩部分：先列出，再解釋。解釋分為兩部分：先正式解釋，然後問答辨析。首先是正式解釋，五種行各自成為五段文字。首先是聖行，分為兩部分：先列出，再解釋。解釋分為兩部分：先引用經文確立主旨，然後正式解釋。首先是經文部分，又分為兩部分：先是『如經』以下的經文，然後是『從此』以下的經文總結提示。然後從『若聞』以下開始解釋，又分為三部分：先說明依據經文確立信心，然後說明依據信心確立誓願，最後才依據誓願確立行動。首先是確立信心，相信在果報的源頭滅除理以及緣修的行動，行動不超出戒定慧三學。先了解苦集，相信通過道滅來破除苦集，所以菩薩發心必須以四諦為願行的根本，具體如《止觀》第一和第五中闡明的發心。然後是『自傷』以下，依據信心確立誓願，又分為兩部分：先是憐憫自己悲憫他人，然後正式闡明誓願的相狀。只有苦集而沒有道滅，這就是四諦都不存在了。因為不瞭解苦集，就稱為沒有。然後是『菩薩』以下，正式闡明發願，也就是四弘誓願。具體如《止觀》發心中闡明。現在是次第弘誓願的相狀，應該與前面兩個和後面一個仔細地以境智相對進行辨別，現在文中總括省略沒有詳細說明。第三，『發誓愿已』以下，正式闡明行動的相狀來填補前面的誓願，直到無作慧行，斷除十二品無明，誓願才能圓滿。行動的相狀分為三部分：先是戒，然後是定，最後是慧。首先是戒。
【English Translation】 English version What are the five? First is the Holy Conduct (Sheng Xing), up to the Sick Conduct (Bing Xing). Good men! Bodhisattvas should constantly cultivate these five conducts, and there is another conduct which is the Tathagata Conduct (Ru Lai Xing).' The current school judges the aforementioned as Sequential Conducts (Ci Di Xing), and there is another conduct called Non-Sequential Conducts (Bu Ci Di Xing). Moreover, the previous five conducts encompass two meanings: in the realization of the path, they are completely integrated; in the teaching of the path, they are distinct. Now, explaining these five conducts, first list the chapters, then explain them. The explanation is divided into two parts: first explain, then analyze and resolve doubts. The first part is the explanation, divided into three parts: first explain the two types of five conducts, then make a judgment, and finally elaborate. First, explaining the two types of five conducts, divided into two parts: first the Sequential Conducts, then the Non-Sequential Conducts. First, the Sequential Conducts, divided into two parts: first list, then explain. The explanation is divided into two parts: first the formal explanation, then question-and-answer analysis. First is the formal explanation, the five conducts each become five paragraphs of text. First is the Holy Conduct, divided into two parts: first list, then explain. The explanation is divided into two parts: first cite the sutra to establish the main idea, then formally explain. First is the sutra part, further divided into two parts: first the sutra text from 'As the Sutra (Ru Jing)' onwards, then the concluding indication in the text from 'From this (Cong Ci)' onwards. Then from 'If hearing (Ruo Wen)' onwards, the explanation is further divided into three parts: first explain establishing faith based on the sutra, then explain establishing vows based on faith, and finally establish actions based on vows. First is establishing faith, believing in the eradication of principle at the source of retribution and the actions of conditioned cultivation, actions not exceeding the three learnings of morality (戒), concentration (定), and wisdom (慧). First understand suffering (苦) and accumulation (集), believing that the path (道) and cessation (滅) can be used to overcome suffering and accumulation, so the Bodhisattva's aspiration must take the Four Noble Truths as the foundation of vows and actions, as detailed in the first and fifth chapters of 《止觀》(Zhi Guan - 'Ceasing and Contemplation') which clarifies aspiration. Then from 'Self-pity (Zi Shang)' onwards, establish vows based on faith, further divided into two parts: first is pitying oneself and compassion for others, then formally clarifying the appearance of the vows. Only suffering and accumulation exist without the path and cessation, which means that the Four Noble Truths do not exist. Because not understanding suffering and accumulation is called non-existence. Then from 'Bodhisattva (菩薩)' onwards, formally clarify the vows, which are the Four Great Vows. As detailed in the chapter on aspiration in 《止觀》(Zhi Guan - 'Ceasing and Contemplation'). Now is the appearance of the Sequential Great Vows, which should be carefully distinguished from the previous two and the following one by comparing the object and wisdom, but the current text is summarized and omitted without detailed explanation. Third, from 'Having made vows (Fa Shi Yuan Yi)' onwards, formally clarify the appearance of actions to fulfill the previous vows, until the Non-Action Wisdom Conduct (Wu Zuo Hui Xing), cutting off the twelve grades of ignorance (無明), then the vows can be fulfilled. The appearance of actions is divided into three parts: first is morality (戒), then concentration (定), and finally wisdom (慧). First is morality.
戒中三：謂釋、判、開。初釋中為二：先正釋，次結勸辨位。初又二：初明持根本白四羯磨以為遠因，次「因是」下明由是因本，次出生五支諸戒。初文者，若不盡壽凈修梵行，則常住遠果何由可克？言「盡壽」者，且順白四所受勢分為言，故於二百五十中，性遮兩戒等持無缺，而世大乘語者乃根本先壞。何者？謂證真如則大妄居首，三寶互動盜用為先，未善媒房安疑衣缽，受食受藥詎思益方，屏坐露坐曾無介意，說法豈求男子，宿載無間女人，如斯等類不可具載。愛見羅剎全損浮囊，身尚叵存利他安在？言「羅剎乞浮囊」等，廣如《止觀》第四持戒犯相等文。「因是持戒具足根本」乃至「無上道」者，明定慧聖行並由事戒而得成就。于中先列，次釋。初云「具足」等者，五八十等未名具足，至此白四方名具足。言「根本」者，由此能為道定根本，若此具足復由五八以為根本。言「前後眷屬余清凈戒」者，捨墮已下及諸經所制皆名余戒。經列五支戒，前二支戒聖行攝，次一定聖行攝，餘二慧聖行攝，故文且通列，同名戒故。「絓」者卦也亦預也。「后三非作法是得法」者，經列五支戒竟，云復有二種戒：一者受世教戒，二者得正法戒。得正法戒終不為惡，受世教者謂白四羯磨然後乃得。得正法戒者，通於大小及定慧等
。從受得戒邊，戒聖行攝，又有二種：一者性戒，二者息世譏嫌戒。經文釋譏嫌戒，具如《梵網》列諸輕戒及諸愿等。「非諸惡覺」等者，戒體是覺，離惡覺故名覺清凈，故名「定共」。既云「發得根本」，通指欲散，俱名「惡覺」，與色定俱，故名「定共」。「護持」等者，種種方便令入無漏，故名「護持」。初離邪見，故名「正念」。無諸見穢，故名「清凈」。從相似來通屬此戒，故指軟等名雖未發，乃至羅漢通名道共。「複次」下寄此位中判道定屬戒，以止行二善俱是戒故，故先判已。結云「動不動俱是毗尼」，道定是不動，律儀名為動。「何者」下釋。
次「迴向具足」者，能回己與他、回因向果，至此方得名為具足。先標名，次「即是」下釋，中二：先略舉願行，次釋願行。初文以願行具足得大乘名，前四濫小，是故此中偏名大乘。次「弘誓」下釋，釋中三：先總愿指前，次明事行，三廣明別愿。初如文。次文者，雖列六度猶戒中攝，故六全成戒。言能忍身苦名為生忍，忍心違順名為法忍，八風只是利衰等八，不出違順。「雞狗等戒」者，此諸外計並屬勒沙婆宗二十五諦中，彼云苦行有六：一自餓，二投淵，三赴火，四自墜，五寂默，六持牛狗等戒。謂得宿命智，見從牛等中來得生人身，便謂修牛等
【現代漢語翻譯】 現代漢語譯本。從受戒方面來說，戒律的聖行包含兩種：一是性戒（根本戒），二是息世譏嫌戒（防止世人譏諷的戒律）。關於譏嫌戒的解釋，詳見《梵網經》中列出的各種輕戒以及各種誓願等。「非諸惡覺」等，戒體本身就是覺悟，遠離惡的覺悟所以稱為覺清凈，因此稱為「定共」（與禪定共同生起）。既然說是「發得根本」，普遍指散亂的慾望，都稱為「惡覺」，與色界禪定同時存在，所以稱為「定共」。「護持」等，用各種方便使之進入無漏的境界，所以稱為「護持」。最初離開邪見，所以稱為「正念」。沒有各種見解的污穢，所以稱為「清凈」。從相似的角度來說，都屬於這種戒律，所以指軟等，雖然名稱上還沒有達到，乃至阿羅漢都通稱為道共（與道共同生起）。「複次」以下，在此位中判斷道定屬於戒律，因為止惡行善兩種善行都是戒律，所以先做出判斷。總結說「動與不動都是毗尼（Vinaya，戒律）」，道定是不動，律儀（行爲規範）名為動。「何者」以下進行解釋。 其次，『迴向具足』，能夠將自己的功德迴向給他人，將因迴向給果，到了這個階段才能稱為具足。先標出名稱，然後『即是』以下進行解釋，分為兩部分：先簡略地列舉誓願和修行，然後解釋誓願和修行。前面的經文以誓願和修行具足而獲得大乘的名稱，前四種容易與小乘混淆，因此這裡特別稱為大乘。接著『弘誓』以下進行解釋，解釋分為三部分：先總的以誓願指向前面所說的，然後說明事行，三是廣泛地說明個別的誓願。第一個部分如經文所說。第二個部分，雖然列出了六度（六種波羅蜜），仍然屬於戒律的範疇，所以六度全部成就就是戒律。能夠忍受身體的痛苦稱為生忍，忍受心中違逆和順從的感受稱為法忍，八風只是指利、衰等八種境界，沒有超出違逆和順從的範圍。「雞狗等戒」，這些外道的計較都屬於勒沙婆宗（Rishabha，古印度耆那教的創始人）的二十五諦（二十五種真諦）之中，他們說苦行有六種：一是自餓，二是投淵，三是赴火，四是自墜，五是寂默，六是持牛狗等戒。他們認為獲得了宿命智，看到自己從牛等動物中來而轉生為人，就認為修行牛等動物的行為
【English Translation】 English version. From the perspective of receiving precepts, the sacred conduct of precepts encompasses two types: firstly, the nature precepts (fundamental precepts), and secondly, the precepts against worldly criticism (precepts to prevent worldly ridicule). The explanation of precepts against criticism is detailed in the Brahma Net Sutra, which lists various minor precepts and vows. 『Not all evil thoughts』 etc., the essence of precepts is enlightenment itself. Being free from evil thoughts is called pure enlightenment, hence it is called 『Samadhi-associated』 (arising together with Samadhi). Since it is said to 『develop the root』, it universally refers to scattered desires, all called 『evil thoughts』, coexisting with form realm Samadhi, hence it is called 『Samadhi-associated』. 『Protect and maintain』 etc., using various means to enter the realm of non-outflow, hence it is called 『protect and maintain』. Initially, leaving behind wrong views, hence it is called 『right mindfulness』. Without the defilements of various views, hence it is called 『pure』. From a similar perspective, all belong to this precept, so referring to softness etc., although the name has not yet been achieved, even Arhats are universally called path-associated (arising together with the path). 『Furthermore』 below, in this position, it is judged that the path-Samadhi belongs to the precepts, because both stopping evil and doing good are precepts, so the judgment is made first. Concluding, 『movement and non-movement are both Vinaya (discipline)』, path-Samadhi is non-movement, and ethical conduct is called movement. 『What』 below explains. Secondly, 『dedication complete』, being able to dedicate one's own merits to others, dedicating the cause to the effect, only at this stage can it be called complete. First, the name is marked, and then 『that is』 below explains, divided into two parts: first, briefly listing vows and practice, and then explaining vows and practice. The previous sutra texts use the fulfillment of vows and practice to obtain the name of Mahayana, the first four are easily confused with Hinayana, so here it is specifically called Mahayana. Then 『great vows』 below explains, the explanation is divided into three parts: first, generally pointing to the previously mentioned vows, then explaining actions, and third, extensively explaining individual vows. The first part is as the sutra text says. The second part, although the six perfections (six paramitas) are listed, they still belong to the category of precepts, so the complete achievement of the six perfections is precepts. Being able to endure physical suffering is called endurance of beings, enduring the feelings of adversity and compliance in the heart is called endurance of phenomena, the eight winds only refer to the eight states of gain, loss, etc., not exceeding the scope of adversity and compliance. 『Dog and chicken precepts』, these heretical calculations all belong to the twenty-five truths (twenty-five realities) of the Rishabha (founder of Jainism in ancient India) sect, they say that there are six kinds of ascetic practices: first, self-starvation, second, throwing oneself into the abyss, third, rushing into the fire, fourth, self-falling, fifth, silence, sixth, holding dog and chicken precepts. They believe that they have obtained the knowledge of past lives, seeing that they came from animals such as cows and were reborn as humans, they believe that practicing the behavior of animals such as cows
行而得人身，即便啖草及啖糞等。不知牛等於彼業謝，往勝因牽生於人天，亦如《婆沙》。屠兒伽叱緣及六十二見，如《止觀》第二記。
次別愿，文三：先舉菩薩戒中一十二愿，次列《大經》防護十愿，三對《大論》十戒以辨同異。初如文。次文二：先列，次與根本五支辨同異。初文二：先列，次結意又二：先標意，次會同。次與五支辨異中雲「如醫療病」等者，菩薩醫王療眾生病不為病污。三與《大論》十戒對辨者，《大經》十戒對《大論》十戒，文稍參互，今具對錄。論不缺，即《大經》禁戒，屬根本業支。論不破不穿，即《大經》清凈戒善戒，屬前後眷屬支。故文中雲「從根本眷屬等兩支中出禁等三」。論不雜戒，即《大經》不缺戒，屬非諸惡覺覺清凈支。論隨道戒、無著戒，即《大經》不析戒，屬護持正念支。論自在戒智所贊戒、隨定戒、具足戒，即《大經》大乘戒、不退戒、隨順戒、畢竟戒、具足諸波羅蜜戒，屬迴向無上道支。從五支出文雖如前，若但以論十對大經十者，論不缺戒即《大經》禁戒。論不破戒即《大經》清凈戒，論不穿戒即《大經》善戒，論不雜戒即《大經》不缺戒，與論不缺，名同意別。論取缺壞不任故對根本，經取微有缺損故對不雜。論隨道戒、無著戒即《大經》不析戒，論智
【現代漢語翻譯】 現代漢語譯本：
即使是轉生為人，也可能只能吃草或糞便等物。要知道，牛等眾生一旦結束了它們（作為牛）的業報，就會因為過去殊勝的善因而轉生到人道或天道，正如《婆沙》（《阿毗達磨大毗婆沙論》）中所說。關於屠夫伽叱（Butcher Gacchati）的因緣以及六十二見，可以參考《止觀》（《摩訶止觀》）第二卷的記載。 接下來是別愿，分為三個部分：首先列舉菩薩戒中的十二大愿，然後列出《大經》（《大般涅槃經》）中防護的十大愿，最後對照《大論》（《大智度論》）的十戒來辨別它們的同異之處。首先是菩薩戒十二愿，如經文所示。接下來是《大經》的十大愿，分為兩個部分：先列出十大愿，然後辨別它們與根本五支戒的同異之處。辨別同異之處又分為兩個部分：先標明意義，然後會歸相同之處。在與五支戒辨別差異時，文中說『如醫療病』等，意思是菩薩醫王爲了治療眾生的疾病，不會被疾病所污染。第三部分是將《大論》的十戒與《大經》的十戒進行對比辨析。《大經》的十戒與《大論》的十戒，經文稍有參差錯互，現在全部對照記錄下來。《大論》中的『不缺戒』，對應《大經》的『禁戒』，屬於根本業支。《大論》中的『不破戒』，對應《大經》的『清凈戒』和『善戒』，屬於前後眷屬支。所以文中說『從根本眷屬等兩支中出禁等三』。《大論》中的『不雜戒』，對應《大經》的『不缺戒』，屬於非諸惡覺覺清凈支。《大論》中的『隨道戒』、『無著戒』，對應《大經》的『不析戒』，屬於護持正念支。《大論》中的『自在戒』、『智所贊戒』、『隨定戒』、『具足戒』，對應《大經》的『大乘戒』、『不退戒』、『隨順戒』、『畢竟戒』、『具足諸波羅蜜戒』，屬於迴向無上道支。雖然從五支戒的角度來看，經文的對應關係如前所述，但如果僅僅以《大論》的十戒對應《大經》的十戒，那麼《大論》的『不缺戒』對應《大經》的『禁戒』，《大論》的『不破戒』對應《大經》的『清凈戒』，《大論》的『**戒』對應《大經》的『善戒』，《大論》的『不雜戒』對應《大經》的『不缺戒』，這組對應關係是名稱相同而意義有別。《大論》認為『缺戒』是指戒律的毀壞以致無法使用，所以對應根本戒；《大經》認為『不雜』是指即使有輕微的缺損也不允許，所以對應『不雜戒』。《大論》的『隨道戒』、『無著戒』對應《大經》的『不析戒』，《大論》的『智
【English Translation】 English version:
Even having attained a human body, one might only be able to eat grass or dung, etc. Know that once beings like cows have exhausted their karmic retribution (as cows), they will be reborn in the realms of humans or gods due to past meritorious causes, as stated in the Abhidharma-mahāvibhāṣā-śāstra (婆沙). Regarding the karmic connection of Butcher Gacchati (屠兒伽叱) and the sixty-two views, refer to the second fascicle of the Mohe Zhiguan (止觀). Next are the separate vows, in three parts: First, listing the twelve great vows in the Bodhisattva precepts; then listing the ten protective vows in the Mahāparinirvāṇa Sūtra (大經); and finally, distinguishing the similarities and differences by comparing them with the ten precepts in the Mahāprajñāpāramitopadeśa (大論). First are the twelve vows of the Bodhisattva precepts, as stated in the text. Next are the ten great vows of the Mahāparinirvāṇa Sūtra, in two parts: first listing the ten great vows, and then distinguishing their similarities and differences with the five fundamental branches of precepts. Distinguishing the similarities and differences is again in two parts: first stating the meaning, and then converging on the similarities. When distinguishing the differences with the five branches of precepts, the text says 'like healing diseases,' etc., meaning that the Bodhisattva King of Medicine, in order to heal the diseases of sentient beings, will not be contaminated by the diseases. The third part is to compare and analyze the ten precepts of the Mahāprajñāpāramitopadeśa with the ten precepts of the Mahāparinirvāṇa Sūtra. The texts of the ten precepts of the Mahāparinirvāṇa Sūtra and the ten precepts of the Mahāprajñāpāramitopadeśa are slightly different, so they are all recorded for comparison. 'Not deficient precept' in the Mahāprajñāpāramitopadeśa corresponds to 'Prohibition precept' in the Mahāparinirvāṇa Sūtra, which belongs to the fundamental karmic branch. 'Not broken precept' in the Mahāprajñāpāramitopadeśa corresponds to 'Pure precept' and 'Good precept' in the Mahāparinirvāṇa Sūtra, which belongs to the preceding and following retinue branches. Therefore, the text says 'From the fundamental retinue and other two branches, the three prohibitions, etc., are derived.' 'Not mixed precept' in the Mahāprajñāpāramitopadeśa corresponds to 'Not deficient precept' in the Mahāparinirvāṇa Sūtra, which belongs to the branch of purifying awareness of non-evil thoughts. 'Precept following the path' and 'Non-attached precept' in the Mahāprajñāpāramitopadeśa correspond to 'Not analyzed precept' in the Mahāparinirvāṇa Sūtra, which belongs to the branch of upholding right mindfulness. 'Unrestrained precept', 'Precept praised by wisdom', 'Precept following samādhi', and 'Complete precept' in the Mahāprajñāpāramitopadeśa correspond to 'Mahāyāna precept', 'Non-retrogressing precept', 'Conforming precept', 'Ultimate precept', and 'Precept complete with all pāramitās' in the Mahāparinirvāṇa Sūtra, which belongs to the branch of dedicating to the unsurpassed path. Although the correspondence of the texts from the perspective of the five branches of precepts is as described above, if only the ten precepts of the Mahāprajñāpāramitopadeśa are compared with the ten precepts of the Mahāparinirvāṇa Sūtra, then 'Not deficient precept' in the Mahāprajñāpāramitopadeśa corresponds to 'Prohibition precept' in the Mahāparinirvāṇa Sūtra, 'Not broken precept' in the Mahāprajñāpāramitopadeśa corresponds to 'Pure precept' in the Mahāparinirvāṇa Sūtra, ' precept' in the Mahāprajñāpāramitopadeśa corresponds to 'Good precept' in the Mahāparinirvāṇa Sūtra, and 'Not mixed precept' in the Mahāprajñāpāramitopadeśa corresponds to 'Not deficient precept' in the Mahāparinirvāṇa Sūtra. This set of correspondences has the same name but different meanings. The Mahāprajñāpāramitopadeśa considers 'deficient precept' to refer to the destruction of the precepts to the point of being unusable, so it corresponds to the fundamental precept; the Mahāparinirvāṇa Sūtra considers 'not mixed' to mean that even slight defects are not allowed, so it corresponds to 'Not mixed precept'. 'Precept following the path' and 'Non-attached precept' in the Mahāprajñāpāramitopadeśa correspond to 'Not analyzed precept' in the Mahāparinirvāṇa Sūtra, 'Wisdom
所贊戒即《大經》大乘戒，論自在戒即《大經》不退戒、隨順戒，論隨定戒即《大經》畢竟戒，論具足戒即《大經》具足波羅蜜戒，但依此對自見，誤文亦不須改。次「涅槃」下結勸辨位如文。
次判中初云「戒聖行」等者，以有淺深故，于淺深判其粗妙；以證道同故，故隨順等亦得名妙。今復于次第分對四教者，以次第行豎，與四教行相同故。于中二：先約教判，次約五味。初約教中「律儀通攝眾」等者，大小乘眾通用律儀攝其分位，故各依律儀以定位次，是故菩薩在大則大、在小則小，故知菩薩在小乘眾，還依小乘位次而坐，在大乘眾，則依大乘位次而坐，故云用律儀定之，故不別立三乘位次。此語藏通菩薩，故云戒法是同。言「亦兼通」者，但兼通教出假菩薩隨界內機順真諦理耳，別人以中理為真。釋具足中先釋，次引多文證，其能如是，是名奉律者。觀心無生究竟持戒具如波離章中，心無內外及以垢凈名真奉律。「久修梵行」等者，此以久在二乘位中，名為久修。今聞開權，一切萬行同歸佛乘，名為果報。「羅睺羅密行」者，小乘亦云羅睺羅密行與《法華》何別？然大小不同，小乘以微細護持為密，如雲羅云比丘不曾倚樹倚壁，不曾顧視，不曾與女人一言等。今《法華》中約其發跡，即以跡覆本名之為
【現代漢語翻譯】 現代漢語譯本 所贊戒指的是《大經》（《涅槃經》）中的大乘戒，所論的自在戒指的是《大經》中的不退戒、隨順戒，所論的隨定戒指的是《大經》中的畢竟戒，所論的具足戒指的是《大經》中的具足波羅蜜戒，但如果依據這些來對照自己的見解，即使文字有錯誤也不需要修改。接下來在『涅槃』之後總結勸勉，辨明位次，就像經文所說的那樣。
接下來判斷（四教）中，一開始說『戒聖行』等，是因為（四教的教義）有深淺，所以根據深淺來判斷它們的粗妙；因為證道的道理是相同的，所以隨順等（教義）也可以稱為妙。現在又按照次第來分對四教，是因為按照次第修行是豎向的，與四教的修行相同。其中分為兩部分：先從教義上判斷，然後從五味（乳、酪、生酥、熟酥、醍醐）上判斷。先從教義上判斷，『律儀通攝眾』等，大小乘的僧眾都通用律儀來攝持他們的分位，所以各自依據律儀來確定位次，因此菩薩在大乘僧眾中就按照大乘的位次，在小乘僧眾中就按照小乘的位次，所以說用律儀來確定他們的位次，所以不另外設立三乘的位次。這句話指的是藏教和通教的菩薩，所以說戒法是相同的。說『亦兼通』，只是兼通教的出假菩薩隨順界內的根機，順應真諦的道理罷了，別教的人以中道的道理為真。解釋具足戒時，先解釋，然後引用多處經文來證明，能夠像這樣，就叫做奉律者。觀心無生，究竟持戒，就像波離章中所說的那樣，心中沒有內外以及垢凈，就叫做真正奉律。『久修梵行』等，這是說長期處於二乘的位次中，叫做久修。現在聽聞開權顯實，一切萬行都歸於佛乘，叫做果報。『羅睺羅（Rahula）密行』，小乘也說羅睺羅（Rahula）的密行，這與《法華經》有什麼區別呢？然而大小乘是不同的，小乘以微細的護持為密，比如羅云（Rahula）比丘不曾倚靠樹木或墻壁，不曾左顧右盼，不曾與女人說一句話等等。現在《法華經》中從他顯現的跡象來說，就是用跡來覆蓋本，稱之為密。
【English Translation】 English version The praised precepts refer to the Mahayana precepts in the Great Sutra (Nirvana Sutra); the discussed unconditioned precepts refer to the irreversible precepts and compliant precepts in the Great Sutra; the discussed precepts following samadhi refer to the ultimate precepts in the Great Sutra; the discussed complete precepts refer to the complete Paramita precepts in the Great Sutra. However, if one relies on these to compare with one's own views, even if there are errors in the text, they need not be changed. Next, after 'Nirvana', summarize the exhortation and distinguish the positions, as the text says.
Next, in judging (the Four Teachings), the initial statement 'precepts, noble conduct,' etc., is because (the teachings of the Four Teachings) have depths, so based on the depths, their crudeness and subtlety are judged; because the principles of attaining the path are the same, the compliant (teachings), etc., can also be called subtle. Now, dividing and matching the Four Teachings according to the sequence is because practicing according to the sequence is vertical, which is the same as the practice of the Four Teachings. Among them, there are two parts: first, judging from the teachings, and then from the Five Flavors (milk, curd, raw butter, cooked butter, ghee). First, judging from the teachings, 'the precepts universally encompass the assembly,' etc., the Sangha of both the Mahayana and Hinayana universally use the precepts to encompass their positions, so they each rely on the precepts to determine the order of positions. Therefore, Bodhisattvas in the Mahayana Sangha follow the Mahayana positions, and in the Hinayana Sangha, they follow the Hinayana positions. Therefore, it is said that the precepts are used to determine their positions, so the positions of the Three Vehicles are not established separately. This statement refers to the Bodhisattvas of the Tripitaka Teaching and the Shared Teaching, so it is said that the precepts are the same. The statement 'also includes the Shared Teaching' only means that the Bodhisattvas of the Shared Teaching who emerge from the provisional follow the faculties within the realm and accord with the truth of emptiness; those of the Distinct Teaching take the doctrine of the Middle Way as truth. When explaining the complete precepts, first explain, and then cite many texts to prove that being able to do so is called a follower of the precepts. Contemplating the mind as unborn and ultimately upholding the precepts is as stated in the Chapter of Parayana, that the mind has no inside or outside, and no defilement or purity, is called truly following the precepts. 'Long cultivating pure conduct,' etc., this means that being in the position of the Two Vehicles for a long time is called long cultivation. Now hearing the opening of the provisional and revealing the real, all ten thousand practices return to the Buddha Vehicle, which is called the fruit. 'Rahula's (Rahula) secret practice,' the Hinayana also speaks of Rahula's (Rahula) secret practice, so what is the difference from the Lotus Sutra? However, the Mahayana and Hinayana are different. The Hinayana takes subtle upholding as secret, such as the Bhikshu Rahula (Rahula) never leaning against a tree or wall, never looking around, never speaking a word to a woman, etc. Now, in the Lotus Sutra, from the traces he manifests, it is using the traces to cover the origin, calling it secret.
密，此語本在開權文中。引證意者，謂羅云比丘本持圓妙、跡示為粗，故但屬判粗妙中攝。「複次」下約五味判者，若約五支，即以初支以為初味，后支為後味，中間為三味。若束十戒為四教、四教為五味者，即以三藏為初味，圓教為後味，通別為三味，即通教如酪，別如二蘇，應以十行為生，十向為熟。
開粗顯妙者又二：先更寄相待重問答釋疑，次「開粗」下正明開顯。初文即應開粗令顯妙戒，先問答料簡者，簡出粗戒即為所開，乃是重料簡。于判粗妙文以顯開粗，故下結云「此說猶是待粗之戒」，他既不曾分於四菩薩別，今問三祇菩薩及《大品》中三乘共位菩薩為持何戒？若持梵網，何故重仍存四、輕分四篇？今小吉既與僧殘共篇，懺法一概對首，況夷愆許懺，許增益受，如是等異不可具之。故知前之二教三乘共行，別圓兩教專于梵網，若出家菩薩全用白四，而為護他加制六夷，與小異耳，余諸輕重各隨其教。次文云「彼若答云」乃至「戒何得異」者，藏通兩經不別列眾，但出家者在出家二眾，在家者在在家二眾，故知還依小乘二眾律儀次第，是故二教無別菩薩戒。故《大論》三十八云：「以釋迦無別菩薩眾，故彌勒、文殊在聲聞中次第而坐。」次「答云無別緣覺眾」者，意明三乘同稟律儀，式又等如《
【現代漢語翻譯】 現代漢語譯本：『密』，這個詞語原本出現在『開權顯實』的文章中。引用這個詞語的意思是說，羅睺羅（Rāhula）比丘（bhikkhu，佛教出家男眾）本來持有圓滿微妙的教義，但表面上示現為粗淺的教義，因此只能被歸類在判別粗妙的範疇中。『複次』（punaḥ）以下，是根據五味來判別。如果按照五支來分，就用第一個分支作為最初的味道，最後一個分支作為最後味道，中間的分支作為三種味道。如果將十戒歸納為四教，再將四教歸納為五味，那麼三藏教（Tripiṭaka）就是最初的味道，圓教就是最後的味道，通教和別教就是三種味道，即通教像酪，別教像生酥和熟酥，應該以十行為生酥，十向為熟酥。
『開粗顯妙』又分為兩個部分：首先是藉助相對的問答來解釋疑惑，然後是『開粗』以下，正式闡明開顯。第一個部分應該通過開顯粗戒來顯現妙戒，先進行問答來辨別，辨別出粗戒就是需要開顯的內容，這是一種重複的辨別。在判別粗妙的文章中來顯現開粗，所以最後總結說『這說的還是待粗的戒』，既然沒有區分四位菩薩的差別，現在問三祇菩薩以及《大品般若經》（Mahāprajñāpāramitā Sūtra）中三乘共位的菩薩持有什麼戒？如果持《梵網經》（Brahmajāla Sūtra）的戒，為什麼還要保留四重戒、輕戒分為四篇？現在小吉罪（sthūlātyaya）既然與僧殘罪（saṃghāvaśeṣa）同屬一篇，懺悔的方法也一樣，都是面對面懺悔，更何況允許懺悔偷蘭遮罪（sthūlātyaya），允許增加受戒次數，像這樣的差異無法一一列舉。所以知道之前的二教（三藏教和通教）是三乘共同修行的，別教和圓教專門依據《梵網經》，如果出家菩薩完全使用白四羯磨（jñapti-caturtha-karma），爲了保護他人而額外製定六個偷蘭遮罪，與小乘略有不同，其餘的輕重罪則各自遵循其教義。接下來的文字說『如果他們回答說』乃至『戒怎麼會不同』，三藏教和通教的經典沒有分別列出大眾，只是出家眾在出家二眾中，在家眾在在家二眾中，所以知道還是依據小乘二眾的律儀次第，因此二教沒有特別的菩薩戒。所以《大智度論》（Mahāprajñāpāramitopadeśa）第三十八卷說：『因為釋迦牟尼佛（Śākyamuni Buddha）沒有特別的菩薩眾，所以彌勒菩薩（Maitreya Bodhisattva）、文殊菩薩（Mañjuśrī Bodhisattva）在聲聞眾中依次而坐。』接下來『回答說沒有分別的緣覺眾』，意思是說明三乘共同稟受律儀，形式也像《
【English Translation】 English version: 『Secret』 (密), this term originally appears in the text of 『Opening the Provisional to Reveal the Real』 (開權顯實). The meaning of citing this term is that the Bhikkhu Rāhula (羅云比丘, Buddhist monk) originally held the perfect and subtle teachings, but outwardly manifested as coarse teachings, therefore he can only be categorized within the scope of distinguishing between the coarse and the subtle. 『Furthermore』 (複次, punaḥ) below, is distinguishing based on the Five Flavors (五味). If divided according to the Five Periods (五支), then the first period is used as the initial flavor, the last period as the final flavor, and the middle periods as the three flavors. If the Ten Precepts (十戒) are summarized into the Four Teachings (四教), and the Four Teachings are summarized into the Five Flavors, then the Tripiṭaka Teaching (三藏教, Tripiṭaka) is the initial flavor, the Perfect Teaching (圓教) is the final flavor, and the Shared Teaching (通教) and the Distinct Teaching (別教) are the three flavors, that is, the Shared Teaching is like milk, and the Distinct Teaching is like fresh and clarified butter, the Ten Practices (十行) should be considered fresh butter, and the Ten Dedications (十向) as clarified butter.
『Opening the Coarse to Reveal the Subtle』 (開粗顯妙) is further divided into two parts: first, using relative questions and answers to explain doubts, and then 『Opening the Coarse』 (開粗) below, formally elucidating the revelation. The first part should reveal the subtle precepts by opening up the coarse precepts, first distinguishing through questions and answers, distinguishing the coarse precepts as the content that needs to be revealed, this is a repeated distinction. Revealing the opening of the coarse within the text of distinguishing between the coarse and the subtle, therefore it concludes by saying 『This saying is still a precept awaiting coarseness』 (此說猶是待粗之戒), since it has not distinguished the differences between the Four Bodhisattvas, now asking what precepts do the Bodhisattvas of the Three Asankhyeya Kalpas (三祇菩薩) and the Bodhisattvas in the shared positions of the Three Vehicles (三乘) in the Mahāprajñāpāramitā Sūtra (《大品般若經》) hold? If they hold the precepts of the Brahmajāla Sūtra (《梵網經》), why still retain the Four Major Precepts (四重戒) and divide the Minor Precepts into Four Sections (四篇)? Now that the sthūlātyaya offense (小吉罪) is in the same section as the saṃghāvaśeṣa offense (僧殘罪), and the methods of repentance are the same, both being face-to-face repentance, moreover, allowing repentance for sthūlātyaya offenses, allowing additional ordinations, such differences cannot be listed one by one. Therefore, it is known that the previous Two Teachings (Tripiṭaka Teaching and Shared Teaching) are practiced jointly by the Three Vehicles, while the Distinct Teaching and the Perfect Teaching specifically rely on the Brahmajāla Sūtra, if ordained Bodhisattvas fully use the jñapti-caturtha-karma (白四羯磨), and additionally establish six sthūlātyaya offenses to protect others, which is slightly different from the Hīnayāna, the remaining major and minor offenses each follow their respective teachings. The following text says 『If they answer』 (彼若答云) to 『How can the precepts be different』 (戒何得異), the scriptures of the Tripiṭaka Teaching and the Shared Teaching do not separately list the assembly, but the ordained are in the two ordained assemblies, and the laypeople are in the two lay assemblies, therefore it is known that they still follow the order of the monastic discipline of the two assemblies of the Hīnayāna, therefore the Two Teachings do not have separate Bodhisattva precepts. Therefore, the thirty-eighth volume of the Mahāprajñāpāramitopadeśa (《大智度論》) says: 『Because Śākyamuni Buddha (釋迦牟尼佛) does not have a separate Bodhisattva assembly, Maitreya Bodhisattva (彌勒菩薩) and Mañjuśrī Bodhisattva (文殊菩薩) sit in order within the Śrāvaka assembly.』 Next, 『Answering that there is no separate Pratyekabuddha assembly』 (答云無別緣覺眾), the intention is to explain that the Three Vehicles jointly receive the monastic discipline, and the form is also like the
止觀》第四記。「第一義光」等者，心非色故戒亦非色，故心無盡戒亦無盡，故使一切皆摩訶衍。
次明定聖行中三：標、列、釋。釋中三：釋、判、開。釋中自三：初釋世禪，又自為二：初列，次釋。釋中初根本味中，先總釋，次別釋。初文二：先釋總名，次釋通體。初又三：初釋名，次「大品」下引證，三「若能」下功能。「若能深觀根本」等者，此已明開權之始見禪實相乃名深觀，此本菩薩聖行得作此說；無觀慧者尚無念處，況生妙定？次「隱沒」下釋通體，通論禪體無念處觀故，地地須忻厭故，所證不分明故。次正釋中二：先標三品，次「初修」下釋。初文言「禪也等也」者，「禪」謂四禪。「等」謂四等，即四無量。「空」即四空。此中明禪乃是菩薩定聖行法，故須明修。不同《止觀》但辨發得略明相者示發不迷。今文修相亦具在修證中，始從根本乃至無漏。又今定聖行亦不須辨理定之相，謂非漏非無漏等義在慧聖行故，故今出世亦且辨觀練熏修。初數息，依《婆沙》，其相具如《止觀》第七記。言「轉緣」者，依細心中轉粗入細，粗細住前之方便也。六行者厭下苦粗障、攀上勝妙出，忻三厭三各隨用一，展轉皆以自地為下，厭自地故名為「厭下」。「八聖種」者，具如《止觀》第六記。「二法動亂
【現代漢語翻譯】 現代漢語譯本 《止觀》第四記。「第一義光」等，意思是心不是色法，所以戒律也不是色法。因為心是無盡的，所以戒律也是無盡的，因此使得一切都是摩訶衍（Mahāyāna，大乘）。
接下來闡明定聖行，分為三個部分：標示、列舉、解釋。解釋部分又分為三個部分：解釋、判斷、展開。解釋部分自身又分為三個部分：首先解釋世間禪，世間禪又分為兩個部分：首先列舉，然後解釋。解釋部分首先是根本味，在根本味中，先總的解釋，然後分別解釋。總的解釋分為兩個部分：首先解釋總名，然後是『大品』（Mahāprajñāpāramitā Sūtra，《大品般若經》）以下引用經文作為證明，第三是『若能』以下說明功能。『若能深觀根本』等，這已經闡明了開權顯實的開始，見到禪的實相才叫做深觀，這是本位菩薩的聖行才能這樣說；沒有觀慧的人連念處都沒有，更何況產生妙定？接下來『隱沒』以下解釋通體，總的來說禪的本體是無念處觀，所以每一地都需要欣厭，所以所證得的境界不分明。接下來正式解釋，分為兩個部分：首先標示三品，然後是『初修』以下解釋。『禪也等也』，『禪』指的是四禪（catu-dhyāna，色界四禪）。『等』指的是四等，也就是四無量心（catasso appamaññā，慈、悲、喜、舍）。『空』指的是四空定（catasso āruppāyatana，四無色定）。這裡闡明禪是菩薩的定聖行法，所以需要闡明修習。不同於《止觀》只是辨別發得，略微說明相，是爲了顯示發起時不迷惑。現在本文修習的相也全部在修證中，開始從根本禪一直到無漏禪。而且現在的定聖行也不需要辨別理定的相，所謂非有漏非無漏等的意義在慧聖行中，所以現在出世間禪也只是辨別觀練熏修。首先是數息觀（ānāpānasati，安那般那念），依據《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra，《阿毗達磨大毗婆沙論》），它的相貌全部如同《止觀》第七記所說。『轉緣』，依據細心中轉粗入細，粗細住前的方便。六行觀（chayānupassanā，六隨念）是厭離下地的苦、粗、障礙，欣求上地的勝妙、出離，欣和厭三種，各自隨著所用的一種，輾轉都以自地為下地，厭離自地所以叫做『厭下』。『八聖種』（ariya vaṃsa，八聖種），全部如同《止觀》第六記所說。『二法動亂』
【English Translation】 English version The Fourth Record of Zhi Guan. 『First Principle Light』 and so on, means that the mind is not form, therefore precepts are also not form. Because the mind is inexhaustible, precepts are also inexhaustible, thus making everything Mahāyāna (大乘, Great Vehicle).
Next, clarifying the samādhi (定, concentration) noble practice is divided into three parts: indication, enumeration, and explanation. The explanation part is further divided into three parts: explanation, judgment, and elaboration. The explanation part itself is divided into three parts: first, explaining worldly dhyāna (禪, meditation); worldly dhyāna is further divided into two parts: first, enumeration, and then explanation. The explanation part first addresses the fundamental flavor, in which a general explanation is given first, followed by separate explanations. The general explanation is divided into two parts: first, explaining the general name, then citing scriptures from the Mahāprajñāpāramitā Sūtra (大品般若經, Larger Perfection of Wisdom Sutra) as proof, and third, explaining the function from 『If one can』. 『If one can deeply contemplate the root』 and so on, this has already clarified the beginning of revealing the real from the provisional, seeing the real aspect of dhyāna is called deep contemplation, this is the noble practice of a bodhisattva (菩薩, enlightenment being) in their original position that can be said in this way; those without contemplative wisdom do not even have mindfulness, let alone generate wonderful samādhi? Next, 『concealment』 and below explain the common essence, generally speaking, the essence of dhyāna is the contemplation of no-mindfulness, therefore each level needs joy and aversion, therefore the attained realm is not clearly distinguished. Next, the formal explanation is divided into two parts: first, indicating the three grades, and then explaining from 『initial practice』 and below. In the initial text, 『dhyāna also and so on』, 『dhyāna』 refers to the four dhyānas (catu-dhyāna, 色界四禪, four meditations of the form realm). 『Also』 refers to the four equals, which are the four immeasurables (catasso appamaññā, 四無量心, loving-kindness, compassion, joy, and equanimity). 『Emptiness』 refers to the four formless attainments (catasso āruppāyatana, 四空定, four formless concentrations). Here it is clarified that dhyāna is the samādhi noble practice of a bodhisattva, therefore it is necessary to clarify the practice. Different from Zhi Guan, which only distinguishes origination and attainment, briefly explaining the characteristics, is to show that one is not confused when arising. Now the characteristics of practice in this text are all within practice and realization, starting from fundamental dhyāna all the way to non-outflow dhyāna. Moreover, the current samādhi noble practice does not need to distinguish the characteristics of principle samādhi, the meaning of so-called non-defiled and non-non-defiled is in the wisdom noble practice, therefore now the transcendent dhyāna also only distinguishes contemplation, refinement, cultivation, and practice. First is the contemplation of counting breaths (ānāpānasati, 安那般那念, mindfulness of breathing), according to the Abhidharma-mahāvibhāṣā-śāstra (阿毗達磨大毗婆沙論), its characteristics are all as described in the Seventh Record of Zhi Guan. 『Changing conditions』, according to the subtle mind changing from coarse to entering subtle, the expedient of coarse and subtle dwelling before. The six practices (chayānupassanā, 六隨念, six recollections) are to be averse to the suffering, coarseness, and obstacles of the lower realm, and to rejoice in the superior, wonderful, and liberation of the upper realm, joy and aversion are each of the three, each following one used, rotating and all taking their own realm as the lower realm, being averse to their own realm is called 『aversion to the lower』. The 『eight noble conditions』 (ariya vaṃsa, 八聖種), are all as described in the Sixth Record of Zhi Guan. 『Disturbance of the two dharmas』
」者，覺觀二法也。「一知過不受，二訶責」者，知覺觀是妨亂之法，故云「知過」，既知過已應求勝定，如何以此二法為妙？是為「訶責」。即以四句撿之，名為「破析」。若修根本亦不須識三假四句，但滅壞覺觀亦名破析。「內外皎然」者，「內」謂定法，「外」謂欲身。「一識處」者，既離覺觀，得入二禪與內凈相應，即以內凈為一識處。「不依內外」者，「內」謂內凈，「外」謂覺觀。「若能知樂患」者，知第三禪樂過患也。「見不動大安」者，得第四禪也。「憂喜先已除」者，喜在第二，得第三時已離憂喜，故云先除。「苦樂今亦斷」者，樂在第三，今得第四則離第三。
次修四等，言四無量四法平等，于中二：先標修意，次釋。釋中三：先明攝所，次辦修相，三「發時」下隱沒等。廣明在修證及阿毗曇，如《止觀》第九略記。
次四空處為五：先標修意，次「滅色」下略出定體，三「方便者」下明修相，四「複次」下明所離相，五指廣。根本凈禪有三者。
問：
《止觀》中明根本凈禪，何故無六妙門？
答：
此六妙門非發得相，是故彼無。
言三根者，明此三法所被之人非關發得，正明修相故今明之。如欲界散地屬慧性故，上界諸禪屬定地故，自下升上
【現代漢語翻譯】 現代漢語譯本： 『者，覺觀二法也。』——這裡的『者』指的是覺（Vitarka，粗略的思考）和觀（Vicara，精細的思考）這兩種禪定中的心理活動。 『一知過不受，二訶責』——認識到覺和觀是妨礙禪定的因素，所以說『知過』。既然已經認識到它們的過患，就應該追求更高級的禪定，怎麼能把這兩種低階的心理活動當作好的呢？這就是『訶責』的意思。用四句（四句分別指：是、不是、亦是亦非、非是也非）來審查覺和觀，就叫做『破析』。如果修習根本禪定，也不需要認識三假（三假指眾生假、法假、世界假）和四句，只要滅除覺和觀，也叫做破析。 『內外皎然』——『內』指的是禪定之法，『外』指的是欲界之身。 『一識處』——既然離開了覺和觀，得以進入二禪，與內凈（Adhyatma-samprasada，內心的澄凈）相應，就以內凈作為唯一的識處。 『不依內外』——『內』指的是內凈，『外』指的是覺和觀。 『若能知樂患』——如果能夠認識到第三禪的快樂也是一種過患。 『見不動大安』——就能證得第四禪。 『憂喜先已除』——喜在第二禪中，得到第三禪的時候就已經離開了憂和喜，所以說『先除』。 『苦樂今亦斷』——樂在第三禪中，現在得到第四禪，就離開了第三禪的樂。
接下來修習四等（四梵住），所說的四無量心（四梵住）是四種平等之心。其中分為兩部分：先標明修習的意圖，然後解釋。解釋中分為三部分：先說明所包含的內容，然後說明修習的相狀，第三部分『發時』以下隱藏了隱沒等內容。詳細的說明在《修證》和《阿毗達磨》（Abhidharma，論藏）中，如《止觀》（摩訶止觀）第九卷的略記。
接下來是四空處定（四無色定），分為五個部分：首先標明修習的意圖，然後『滅色』以下簡略地說明禪定的體性，第三部分『方便者』以下說明修習的相狀，第四部分『複次』以下說明所要遠離的相狀，第五部分指明詳細的內容所在。根本凈禪有三種。
問： 《止觀》中說明根本凈禪，為什麼沒有六妙門（六妙門指數息、隨息、止、觀、還、凈）？
答： 這六妙門不是發得之相，所以《止觀》中沒有。
所說的三根（三根指未知當知根、已知根、無知根），說明這三種根所針對的人，與發得無關，只是說明修習的相狀，所以現在說明它。例如欲界散地屬於慧性，上界諸禪屬於定地，從下向上提升。
【English Translation】 English version: 『者，覺觀二法也。』— 『Zhe』 refers to the two mental activities of Vitarka (initial application of thought) and Vicara (sustained application of thought). 『一知過不受，二訶責』— Recognizing that Vitarka and Vicara are hindrances to Samadhi (meditative absorption), hence 『knowing the fault』. Since one has recognized their fault, one should seek higher Samadhi; how can one consider these two inferior mental activities as good? This is the meaning of 『reproach』. Examining Vitarka and Vicara with the fourfold negation (the four possibilities: affirmation, negation, both, neither) is called 『analysis』. If one cultivates fundamental Samadhi, one does not need to recognize the three falsities (the three unrealities: the unreality of sentient beings, the unreality of dharmas, the unreality of the world) and the fourfold negation; merely eliminating Vitarka and Vicara is also called analysis. 『內外皎然』— 『Inner』 refers to the Dharma of Samadhi; 『outer』 refers to the body of the desire realm. 『一識處』— Having departed from Vitarka and Vicara, one is able to enter the second Dhyana (second Jhana), corresponding to inner purity (Adhyatma-samprasada, inner clarity); one takes inner purity as the sole place of consciousness. 『不依內外』— 『Inner』 refers to inner purity; 『outer』 refers to Vitarka and Vicara. 『若能知樂患』— If one can recognize that the joy of the third Dhyana is also a fault. 『見不動大安』— One can attain the fourth Dhyana. 『憂喜先已除』— Joy is in the second Dhyana; when one attains the third Dhyana, one has already left sorrow and joy, hence 『already eliminated』. 『苦樂今亦斷』— Joy is in the third Dhyana; now that one has attained the fourth Dhyana, one has left the joy of the third Dhyana.
Next, cultivate the four immeasurables (the four Brahmaviharas), the so-called four immeasurable minds (the four Brahmaviharas) are the four equal minds. Among them, there are two parts: first, state the intention of cultivation, then explain. The explanation is divided into three parts: first, explain the included content, then explain the characteristics of cultivation, and the third part, 『when it arises』 and below, conceals the content of concealment, etc. Detailed explanations are in the Shuzheng (cultivation and realization) and the Abhidharma (collection of treatises), such as the brief notes in the ninth volume of the Zhiguan (Mahayana-samatha-vipassana).
Next are the four formless realms (the four Arupadhatus), divided into five parts: first, state the intention of cultivation, then 『extinguishing form』 and below briefly explain the nature of Samadhi, the third part 『those who are skilled in means』 and below explain the characteristics of cultivation, the fourth part 『furthermore』 and below explain the characteristics to be abandoned, and the fifth part indicates where to find detailed content. There are three types of fundamental pure Dhyana.
Question: In the Zhiguan, fundamental pure Dhyana is explained, why are there no six subtle gates (the six subtle gates refer to counting breaths, following breaths, stopping, contemplating, returning, and purifying)?
Answer: These six subtle gates are not characteristics of attainment, so they are not in the Zhiguan.
The so-called three roots (the three roots refer to the root of the unknown to be known, the root of knowledge, and the root of the unknowing), explain that the people targeted by these three roots are not related to attainment, but only explain the characteristics of cultivation, so now explain it. For example, the scattered ground of the desire realm belongs to the nature of wisdom, the Dhyanas of the upper realms belong to the ground of Samadhi, ascending from below to above.
皆能發者名定慧等。于中三：先結前總標，次列，三釋。初文中雲「相違」者，謂暗證不暗證等三相違故也。次釋中，初釋六妙為四：初釋名，次對餘二以明行相，三「若廣」下功能，四正釋。初如文。次行相中二：初標，次釋。釋中二：先便宜，次略指對治。慧能斷惑故能發無漏，若定性多遍修諸定方能斷惑。次「若作對治復別途」者，具如《禪門》。「若廣明修習」等者，大小偏圓皆習此定，但方便各別、期心不同、次第亦別，故一一禪攝一切禪。今但次第，故沒諸意。四正釋中為二：初總釋，次別釋。初文三：初略舉數，次引證，三示相。初如文。次引證中言「游止三四出生十二」者，三四謂十二門禪，出生十二謂六妙門修證各六，加功為修、任運為證。今文存略但云游止等。若《婆沙》中能緣念出入息有六事不同。初數有五：一者滿數謂從一至十，二者減數謂從三至一，三者增數謂從一至三，四者聚數謂出入各六，五者凈數謂出入各五。問：先數何息？答：先數入息，以人生時息初入故。隨者，覺入至咽至臍乃至腳指，心皆隨至。止者，入至咽、出至鼻，心亦隨止。觀者，不但觀風息等，亦觀四大差別之相，乃至都觀五陰五相也。轉者，還也，轉此息觀起念處觀乃至世第一也。凈者，苦法忍去。論次文有料簡
。問云：屬何性等？答云：屬慧性，依于欲身通三禪三未至。《大論》二十一云：「以有漏禪治欲，如以毒治毒，不獲已而用之。」今用亦爾。次別釋中二：先釋，次「佛坐」下引證。初文自六，但釋四文，餘二略無，具在修證。言釋四者，應為四文，隨、止復略。初釋中，先修，次證，隨、止可見。次釋觀中三：初通標，次料簡，三釋。通言觀者，文中標三，通攝一切不出此三，此是通標。今此門意不須假想，是故次簡，故云「初實后慧」。次「修實」下釋中二：先修，次證。初修中二：初釋，次功能。釋中二：先總，次「皮肉」下別。別中即為四文，初不凈，次「復觀」下苦，次「又觀」下無常，次「復觀」下無我。初言「內外」者，且約三十六物分之，具如《止觀》第九記。下三悉是觀于定心，皆苦無常等。次功能中二：先別明破四倒。次「不得」下總明除我，雖四不同皆為除我，故總別明之。次「如是」下證相者二：先釋相，次「是名」下結。釋中亦二：先正釋，次「心生」下功能。初釋中亦四，即四念成也。初「心眼」下不凈成，次眾苦逼迫苦觀成，剎那變易無常觀成，「一切」下無我觀成。次功能中亦二：先總，次「得」下別相成。故與修中前後互列，特勝通明在《法界次第》委釋，亦如《止觀》第九記
。于中又為三：初釋名，次得名，三正釋。釋中二：先豎，次橫。豎中二：初正釋，次「觀棄捨時」下功能。初釋中自為十六，一一皆有修證，不復別論。次通明中二：先正釋，次指廣。初又二：先修，次證。修中二：先正明，次「如是」下功能。初修中二，先總舉三事，次「諦觀」下別觀三事。初文觀息，次「息本」下觀身，三「觀身」下觀心，此中不復觀四念處，故但觀三。初觀息如文。次觀身中雲「四微」者，是所造四大，謂色香味觸，是四細色共為報身，故名為微，為地等四之所造故。聲非報法、不恒有故，是故不論。三觀心，如文。次功能，如文。次證中二：先正證，次「能具」下功能。初中初文心證，次文身息證。初文中雲「內證真諦空如觀解」者，如前六妙門中第四觀門所解離四顛倒。「知天文地理」等，如《止觀》第九略記。次指廣如文。
次明出世禪，先結前，次釋。釋中三：初標名數，次列，三釋。釋中自四，今又為三：初正釋四相，次明此四觀練熏修於八背等一切諸禪，三「大經」下結地功能。初文自為四別，初明觀禪，又二：初自列四門以結名，九想等四通名為觀，四皆觀于不凈境故。次「行人」下正釋。先釋九想，于中四：先明觀意，次「必須」下勸修，三「隨所」下能所對辨，四
「此九」下明功能。初如文。次文者從一至九，故云「增想」。三能所中又二：初略明能所，次「破六」下廣明能所。初文二：初文能治，次「能除」下所治，亦是略明功能。次廣明中亦二：初明所治，次「能修」下明能治。初文三：初標數，次「有人」下釋名相，三「此六」下過患。言「六慾」者，如《止觀》第六記。次能治中二：初通標，次「死想」下別對。四功能中二：初明治惑功能，次「雖是」下明入大功能。初文中九十八使，如《止觀》第五記。次文二：法、譬。法中雲「初門」者，九想居背舍勝處等初故云「初門」。「能成大事」者，菩薩聖人求大涅槃。次八背舍中二：初釋名，次正明修。如《禪門》、《止觀》。次勝處，一切處並如禪門，非此可具。次練禪者為三：初立名，次「上來」下立意，三「阿毗曇」下辨異。初如文。次文云「上來雖得八禪」者，根本味禪為一，根本凈禪中有三，謂妙門、特勝、通明。觀禪有四，謂九想、背舍、勝處、一切處。此四並前故成八禪，此八有間故更修九次第定令八無間。上來八中唯至背舍，方始具於九地，自餘七門攝在背舍，故練背舍則諸地無間，故云「令九次第無間」。次熏禪中三：初立名，次「前是」下辨異立相，三「除粗」下功能，有二法二譬。初一法譬除
垢功能，次一法譬自在功能，除諸間塵得自在故。次明修禪者又二：初立名，次辨相。次「九次第定善入熏練背舍」等者，即以《法華》下方菩薩善入出等釋此中意。于中三：法、譬、合。此中意者，以諸禪中唯八背舍諸地具足。何者？根本味禪但至非想，九想但見欲界依正，勝處但在第三背舍，一切處但在第三四五背舍，唯背舍禪過非想處至滅受想，故知若練背舍則兼余禪，始從初禪終至滅受想定，次第而入故云「善入」。「奮迅善出」者，定法轉深出入自在，復從初禪不假方便即入二禪，如是乃至滅受想定；復從滅定從上向下逆次而出還至初禪，其實出入從勝為名，故云「善出」。「超越善住」者，以心常住上下諸地，故能超越逆順，今從勝說故云「善住」，是故經中「地涌菩薩善入出住百千三昧」即此禪也。入一一禪名一三昧，故云「百千」。此觀等四名及相狀並在《大品》、《大論》。「譬如畫師如世間果」等者，由練熏修使背舍深細，猶如淡彩；由觀練等大小諸乘一切萬行從禪而生，故如四大。三「大經」下結地名，以顯功能。于中四：初引經結名，次「地能」下明地功能，三「一一禪中」下結歸，四「是故」下結得名。初二如文。第三文二：初總標，次「何者」下釋。釋中二：先明觀禪具法，次例練等亦
然。初觀禪中二：先明具三種念處，次「又不凈」下明具四念處。初文者，且指觀禪以之為定，及作法戒名之為戒，以得念處復得觀禪並作法戒，故名為「共」。若究竟論，共必得滅定及無漏道，方乃受名。今此為以義立禪中諸法，故對觀禪等以立共名。緣中雲「境」等者，諸戒各有所對持犯等境，分別智解故名為「智」，戒定之教名為「文字」。次明此中具四念處，于中二：初略立念處，次「複次」下明念處具法。此之念處非關報陰，故一一文皆著禪心之言，于中二：初明橫具觀練熏修，次「問諸禪」下明豎具道品。初文又二：初正明具四，次「二乘」下斥小立名結成地相。言「五禪」者，世根本禪及觀等四。故知菩薩以大悲願熏根本禪，亦成四榮，況復熏等耶？三「問」下料簡。問如文。答中又三：初引二論明有無，次引證，三結難。初又二：初正引論文，次舉況。初言「無漏緣通」者，通九地也。既通九地，豈隔無色？「當知」下引小況大。小乘尚云無色有色，故知始自根本諸位乃至觀練等四無不具四念處。次引《大經》證無色有色。第三結如文。次明念處豎具道品，中二：初問，次答。答中二：先明念處具，次以暖等例。初文二：先略立，次引論示相。又二：先示，次「初善」下以下位況上，次例暖等可知。
【現代漢語翻譯】 然（是的）。初觀禪中二：先說明具足三種念處，其次從『又不凈』開始說明具足四種念處。初文是指觀禪以此作為禪定，以及作法戒（持戒的方法）稱之為戒，因為獲得念處又獲得觀禪以及作法戒，所以稱為『共』（共同）。如果究竟來說，共同必定要獲得滅盡定以及無漏道，才能被這樣稱呼。現在這是因為根據意義來確立禪中的各種法，所以相對於觀禪等才確立了共同這個名稱。緣中說的『境』等，是指各種戒律各自有所對應的持戒或犯戒等境界，通過分別智來理解，所以稱為『智』（智慧），戒定之教稱為『文字』（文字教法）。 其次說明這裡具足四念處，其中分為兩部分：首先簡略地確立念處，其次從『複次』（再次）開始說明念處所包含的法。這裡的念處與果報之陰無關，所以每一段文字都著重於禪心，其中分為兩部分：首先說明橫向具足觀、練、熏、修，其次從『問諸禪』（詢問各種禪）開始說明縱向具足道品。初文又分為兩部分：首先正式說明具足四種，其次從『二乘』（二乘）開始駁斥小乘的立名，總結成為地相。所說的『五禪』，是指世間根本禪以及觀等四種。所以知道菩薩以大悲願來熏修根本禪，也能成就四種榮盛，更何況是熏等呢？ 第三，從『問』（提問）開始進行簡擇。提問如原文。回答中又分為三部分：首先引用兩種論典來說明有無，其次引用證據，第三總結難題。首先又分為兩部分：首先正式引用論文，其次舉例說明。首先說『無漏緣通』（無漏的因緣是通達的），是指通達九地。既然通達九地，怎麼會隔絕無色界呢？『當知』（應當知道）以下是用小乘來比喻大乘。小乘尚且說無色界有色，所以知道從根本禪的各個階段乃至觀、練等四種都無不具足四念處。其次引用《大經》（大般涅槃經）來證明無色界有色。第三部分總結如原文。 其次說明念處縱向具足道品，分為兩部分：首先提問，其次回答。回答中分為兩部分：先說明念處具足，其次用暖等來舉例。初文分為兩部分：先是展示，其次從『初善』（最初的善法）開始用下位來比喻上位，其次用暖等來舉例，可以知道。
【English Translation】 Indeed. The initial contemplation in Chan (Zen) is twofold: first, it clarifies the possession of three kinds of mindfulness (nianchu), and second, starting from 'furthermore, impurity,' it clarifies the possession of four kinds of mindfulness. The initial text refers to contemplation in Chan as the samadhi (ding) itself, and the method of precepts (zuofa jie) is called precepts (jie), because obtaining mindfulness also leads to obtaining contemplation in Chan and the method of precepts, hence it is called 'common' (gong). If discussed ultimately, 'common' must entail obtaining cessation samadhi (mie jin ding) and the unconditioned path (wulou dao) to be so named. Now, this is because the various dharmas (fa) in Chan are established based on their meaning, so the name 'common' is established relative to contemplation in Chan and the like. The 'object' (jing) mentioned in the condition (yuan) refers to the various precepts each having corresponding objects of upholding or violating, and understanding through discriminating wisdom (fenbie zhi) is called 'wisdom' (zhi), while the teachings of precepts and samadhi are called 'words' (wenzi). Next, it clarifies that this contains the four mindfulnesses, divided into two parts: first, it briefly establishes mindfulness, and second, starting from 'furthermore' (fuci), it clarifies the dharmas contained in mindfulness. These mindfulnesses are unrelated to the skandhas (yin) of karmic retribution (bao), so each passage emphasizes the mind of Chan, divided into two parts: first, it clarifies the horizontal possession of contemplation, practice, cultivation, and refinement; and second, starting from 'questioning the various Chans' (wen zhu chan), it clarifies the vertical possession of the factors of the path (daopin). The initial text is again divided into two parts: first, it formally clarifies the possession of the four kinds, and second, starting from 'Two Vehicles' (er cheng), it refutes the naming of the Lesser Vehicle (xiaocheng), concluding with the characteristics of the ground (di xiang). The 'five Chans' refer to the mundane fundamental Chan (shijian genben chan) and the four contemplations, etc. Therefore, it is known that Bodhisattvas (pusa) cultivate the fundamental Chan with great compassion and vows (dabei yuan), which can also accomplish the four kinds of flourishing; how much more so with cultivation and the like? Third, starting from 'question' (wen), it makes a selection. The question is as in the original text. The answer is again divided into three parts: first, it cites two treatises (lun) to clarify existence or non-existence; second, it cites evidence; and third, it concludes the difficult point. The first is again divided into two parts: first, it formally cites the treatise; and second, it gives an example. First, it says 'unconditioned conditions are pervasive' (wulou yuan tong), which means pervasive throughout the nine realms (jiu di). Since it is pervasive throughout the nine realms, how can it be separated from the formless realm (wuse jie)? 'It should be known' (dang zhi) below uses the Lesser Vehicle to illustrate the Greater Vehicle (dacheng). The Lesser Vehicle still says that the formless realm has form, so it is known that from the various stages of fundamental Chan to the four contemplations, etc., all possess the four mindfulnesses. Next, it cites the Mahāparinirvāṇa Sūtra (Da Jing) to prove that the formless realm has form. The third part concludes as in the original text. Next, it clarifies that mindfulness vertically possesses the factors of the path, divided into two parts: first, it asks a question; and second, it answers. The answer is divided into two parts: first, it clarifies the possession of mindfulness; and second, it uses warmth (nuan), etc., as examples. The initial text is divided into two parts: first, it demonstrates; and second, starting from 'initial goodness' (chu shan), it uses the lower position to illustrate the higher position; and next, it uses warmth, etc., as examples, which can be understood.
次例練等三，中二：初略例，次「然菩薩」下明例諸禪具諸法意，中二：先誓願，次明行相。初誓願中二：先明誓境，菩薩為此境故，故以誓願而熏諸禪，使具諸法。次「愍傷」下正明起誓，于中三：先悲，次慈，三「有四」下結。次「又諸禪」下具六度行，又二：初正明行，次「一切」下結歸。四結得名，如文。
三出世上上禪中四：初立名，次「地持」下指《地持》，三「自性」下略釋初自性一禪，四「此九」下略況結。初二如文。第三中言「自性」者，自性居初，是故文中略舉初一，彼文六度一一皆九、名字並同，如雲「自性施」等。次「前根本」下判，又二：先約法，次約心。初文可知。次文言「根本愛味心中修」等者，前以約次第法以判五味，此中若約人判五味可然？如何九種大禪得以愛味心中修等耶？答：名同義異。如六度名本在於大，名下之義亦遍世間及界內外巧拙不同，六中禪度豈局于大？故使九禪愛味心修便成有漏，雖用九意，不能利他即成自度，故知非但令法體不同，亦乃由心而有差別，以此差別，是故從心更判五味。次開中三：初正明開，次「故知」下結示，三「四禪中」下舉況結。◎
法華玄義釋簽卷第八 大正藏第 33 冊 No. 1717 法華玄義釋簽
法
【現代漢語翻譯】 次例練等三，中二：初略例，次『然菩薩』下明例諸禪具諸法意，中二：先誓願，次明行相。初誓願中二：先明誓境，菩薩為此境故，故以誓願而熏諸禪，使具諸法。次『愍傷』下正明起誓，于中三：先悲，次慈，三『有四』下結。次『又諸禪』下具六度行，又二：初正明行，次『一切』下結歸。四結得名，如文。 接下來是練習等等三種禪定，分為兩部分：首先是簡略的例子，然後從『然菩薩』（然而菩薩）開始，詳細說明禪定具備諸法的含義，分為兩部分：首先是誓願，然後是修行的方法。在最初的誓願中，又分為兩部分：首先是明確誓願的境界，菩薩爲了這個境界，所以用誓願來熏習各種禪定，使之具備諸法。然後從『愍傷』（憐憫傷痛）開始，正式說明發起誓願，其中分為三部分：首先是悲，然後是慈，第三部分從『有四』（有四種）開始總結。接下來從『又諸禪』（又各種禪定）開始，具備六度（六種修行）的實踐，又分為兩部分：首先是正式說明修行，然後從『一切』（一切）開始總結歸納。第四部分總結並獲得名稱，就像原文所說的那樣。 三出世上上禪中四：初立名，次『地持』下指《地持》（《地持論》），三『自性』下略釋初自性一禪，四『此九』下略況結。初二如文。第三中言『自性』者，自性居初，是故文中略舉初一，彼文六度一一皆九、名字並同，如雲『自性施』等。次『前根本』下判，又二：先約法，次約心。初文可知。次文言『根本愛味心中修』等者，前以約次第法以判五味，此中若約人判五味可然？如何九種大禪得以愛味心中修等耶？答：名同義異。如六度名本在於大，名下之義亦遍世間及界內外巧拙不同，六中禪度豈局于大？故使九禪愛味心修便成有漏，雖用九意，不能利他即成自度，故知非但令法體不同，亦乃由心而有差別，以此差別，是故從心更判五味。次開中三：初正明開，次『故知』下結示，三『四禪中』下舉況結。◎ 三種出世上上禪定分為四個部分：首先是確立名稱，然後從『地持』（《地持論》）開始，指代《地持論》，第三部分從『自性』（自性）開始，簡略解釋最初的自性一禪，第四部分從『此九』（這九種）開始，簡略地比況並總結。最初兩部分就像原文所說的那樣。第三部分中說到『自性』，自性位於最初，因此文中簡略地列舉了最初的一種，那篇文章中六度每一種都有九種，名字也相同，例如說『自性施』（自性佈施）等等。接下來從『前根本』（之前的根本）開始判斷，又分為兩部分：首先是根據法，然後是根據心。第一部分的內容可以理解。第二部分的內容說到『根本愛味心中修』（在根本的愛味心中修行）等等，之前已經根據次第法來判斷五味，這裡如果根據人來判斷五味可以嗎？如何能讓九種大禪在愛味心中修行等等呢？回答：名稱相同，意義不同。例如六度的名稱原本在於大，名稱之下的意義也遍及世間以及界內外，巧妙與笨拙不同，六種禪定難道侷限於大嗎？所以使得九種禪定在愛味心中修行就變成了有漏，即使運用九種意念，不能利益他人就變成了自我解脫，所以知道不僅僅是讓法體不同，也是因為心而有差別，因為這種差別，所以從心來進一步判斷五味。接下來在開示中分為三部分：首先是正式說明開示，然後從『故知』（所以知道）開始總結指示，第三部分從『四禪中』（四禪中）開始舉例說明並總結。 法華玄義釋簽卷第八 《法華玄義釋簽》第八卷 大正藏第 33 冊 No. 1717 法華玄義釋簽 《大正藏》第33冊 No. 1717 《法華玄義釋簽》 法 法
【English Translation】 Next are the three samadhis of practice, etc., in two parts: first, a brief example; second, starting from 'However, Bodhisattvas' below, a detailed example illustrating that the dhyanas (禪定, meditative states) possess the meaning of all dharmas (法, teachings/phenomena), in two parts: first, the vow; second, the aspect of practice. In the initial vow, there are two parts: first, clarifying the realm of the vow; because Bodhisattvas are for this realm, they use vows to imbue the various dhyanas, enabling them to possess all dharmas. Then, starting from 'Pitying and grieving' (愍傷), formally explaining the arising of the vow, in three parts: first, compassion; second, loving-kindness; third, concluding from 'There are four' (有四). Next, starting from 'Also, the various dhyanas' (又諸禪), possessing the practice of the six paramitas (六度, six perfections), also in two parts: first, formally explaining the practice; second, concluding with 'All' (一切). The fourth part concludes and obtains the name, as the text states. Next are the three samadhis of practice, etc., divided into two parts: first, a brief example; second, starting from 'However, Bodhisattvas' (然菩薩), a detailed example illustrating that the dhyanas possess the meaning of all dharmas, divided into two parts: first, the vow; second, the method of practice. In the initial vow, there are two parts: first, clarifying the realm of the vow; because Bodhisattvas are for this realm, they use vows to imbue the various dhyanas, enabling them to possess all dharmas. Then, starting from 'Pitying and grieving' (愍傷), formally explaining the arising of the vow, in three parts: first, compassion; second, loving-kindness; third, concluding from 'There are four' (有四). Next, starting from 'Also, the various dhyanas' (又諸禪), possessing the practice of the six paramitas (six perfections), also in two parts: first, formally explaining the practice; second, concluding with 'All' (一切). The fourth part concludes and obtains the name, as the text states. Among the three transcendent supreme dhyanas, there are four parts: first, establishing the name; second, starting from 'The Treatise on the Stages' (地持) below, referring to the Treatise on the Stages of the Ground (Yogācārabhūmi-śāstra); third, starting from 'Self-nature' (自性) below, briefly explaining the initial self-nature dhyana; fourth, starting from 'These nine' (此九) below, briefly comparing and concluding. The first two parts are as the text states. In the third part, when it says 'Self-nature,' self-nature is at the beginning, therefore the text briefly lists the initial one; in that text, each of the six paramitas has nine aspects, and the names are the same, such as 'Self-nature giving' (自性施), etc. Next, starting from 'The previous fundamental' (前根本) below, judging, also in two parts: first, according to the dharma; second, according to the mind. The first part is understandable. The second part says 'Cultivating in the fundamental loving-flavor mind' (根本愛味心中修), etc.; previously, the five flavors were judged according to the sequential dharma; here, if the five flavors are judged according to people, is that acceptable? How can the nine great dhyanas be cultivated in the loving-flavor mind, etc.? Answer: The names are the same, but the meanings are different. For example, the name of the six paramitas is fundamentally in the great, and the meaning under the name also pervades the world and within and without the realms, with different degrees of skill and clumsiness; how can the six dhyana paramitas be limited to the great? Therefore, making the nine dhyanas cultivated in the loving-flavor mind becomes contaminated; although using nine intentions, not benefiting others becomes self-liberation; therefore, it is known that it not only makes the dharma body different, but also has differences due to the mind; because of this difference, the five flavors are further judged from the mind. Next, in the opening, there are three parts: first, formally explaining the opening; second, concluding and indicating from 'Therefore, know' (故知) below; third, illustrating and concluding from 'Among the four dhyanas' (四禪中) below. Among the three transcendent supreme dhyanas, there are four parts: first, establishing the name; second, starting from 'The Treatise on the Stages' (地持), referring to the Yogācārabhūmi-śāstra (《瑜伽師地論》); third, starting from 'Self-nature' (自性), briefly explaining the initial self-nature dhyana; fourth, starting from 'These nine' (此九), briefly comparing and concluding. The first two parts are as the text states. In the third part, when it says 'Self-nature,' self-nature is at the beginning, therefore the text briefly lists the initial one; in that text, each of the six paramitas has nine aspects, and the names are the same, such as 'Self-nature giving' (自性施), etc. Next, starting from 'The previous fundamental' (前根本), judging, also in two parts: first, according to the dharma; second, according to the mind. The first part is understandable. The second part says 'Cultivating in the fundamental loving-flavor mind' (根本愛味心中修), etc.; previously, the five flavors were judged according to the sequential dharma; here, if the five flavors are judged according to people, is that acceptable? How can the nine great dhyanas be cultivated in the loving-flavor mind, etc.? Answer: The names are the same, but the meanings are different. For example, the name of the six paramitas is fundamentally in the great, and the meaning under the name also pervades the world and within and without the realms, with different degrees of skill and clumsiness; how can the six dhyana paramitas be limited to the great? Therefore, making the nine dhyanas cultivated in the loving-flavor mind becomes contaminated; although using nine intentions, not benefiting others becomes self-liberation; therefore, it is known that it not only makes the dharma body different, but also has differences due to the mind; because of this difference, the five flavors are further judged from the mind. Next, in the opening, there are three parts: first, formally explaining the opening; second, concluding and indicating from 'Therefore, know' (故知) below; third, illustrating and concluding from 'Among the four dhyanas' (四禪中) below. Fa Hua Xuan Yi Shi Qian, Scroll 8 Fa Hua Xuan Yi Shi Qian, Volume 8 Taisho Tripitaka, Volume 33, No. 1717, Fa Hua Xuan Yi Shi Qian Taisho Tripitaka, Volume 33, No. 1717, Fa Hua Xuan Yi Shi Qian Dharma Dharma
華玄義釋簽卷第九
天臺沙門湛然述
◎次明慧聖行，中二：先標列，次釋。釋中但釋四種四諦、不復判開者，前之兩行並在外凡，雖辨淺深，初心立信須明濃淡以標遠志。今慧聖行始從初住終至初地，行自親證故不勞判，況歷位豎深義同四教已當於判，初地證同義當於開，是故此行不復辨開。若欲判之，住前如乳，生滅等四如后四味。所言開者，至初地時，地前諸行皆入初地薩婆若海，變為無緣一切法相，具如后辨。今此四四諦雖並在別教，既約生滅等四豎判一教，別教菩薩即此自行而用化他，故十行中橫辨此四全為利物，所以四相各附彼教而為相狀，故初用生滅教慈悲六度在道諦中明，次無生無量中慈悲六度在滅諦后明，次無作中於四諦后略言無緣慈悲及明攝諸度及離怖畏得二十五三昧。又復四中皆以苦集二諦並苦前集后，道滅並以道前滅后。所以爾者，生滅等四智雖巧拙，莫不發足皆知苦斷集，先廣習道法后取涅槃，故與常儀所列稍異。生滅菩薩既不斷惑，故道諦中具諸願行無生無量，並斷惑已方乃赴難。無作既在初地已證，以愿滿故且略不論。真如分滿分具諸行，是故於此但明廣攝。若通論愿始並在戒聖行初，此中分進，分論故爾。今初明生滅四諦，自為四文不同。初苦諦者，苦體常作逼惱迫窄
【現代漢語翻譯】 現代漢語譯本 華玄義釋簽卷第九
天臺沙門湛然 述
◎次明慧聖行，中二：先標列，次釋。釋中但釋四種四諦、不復判開者，前之兩行並在外凡，雖辨淺深，初心立信須明濃淡以標遠志。今慧聖行始從初住終至初地，行自親證故不勞判，況歷位豎深義同四教已當於判，初地證同義當於開，是故此行不復辨開。若欲判之，住前如乳，生滅等四如后四味。所言開者，至初地時，地前諸行皆入初地薩婆若（Sarvajna，一切智）海，變為無緣一切法相，具如后辨。今此四四諦雖並在別教，既約生滅等四豎判一教，別教菩薩即此自行而用化他，故十行中橫辨此四全為利物，所以四相各附彼教而為相狀，故初用生滅教慈悲六度在道諦中明，次無生無量中慈悲六度在滅諦后明，次無作中於四諦后略言無緣慈悲及明攝諸度及離怖畏得二十五三昧。又復四中皆以苦集二諦並苦前集后，道滅並以道前滅后。所以爾者，生滅等四智雖巧拙，莫不發足皆知苦斷集，先廣習道法后取涅槃（Nirvana，寂滅），故與常儀所列稍異。生滅菩薩既不斷惑，故道諦中具諸願行無生無量，並斷惑已方乃赴難。無作既在初地已證，以愿滿故且略不論。真如分滿分具諸行，是故於此但明廣攝。若通論愿始並在戒聖行初，此中分進，分論故爾。今初明生滅四諦，自為四文不同。初苦諦者，苦體常作逼惱迫窄
【English Translation】 English version Hua Xuan Yi Shi Qian, Scroll 9
Commentary by Shramana Zhanran of Tiantai
◎ Next is the explanation of the Wisdom-Saintly Practice, in two parts: first, the listing, then the explanation. Within the explanation, only the Four Noble Truths are explained in their four forms, without further analysis or opening up, because the previous two practices are within the outer ordinary realm. Although there are distinctions of depth, the initial aspiration to establish faith requires clarity on the intensity to mark distant goals. Now, the Wisdom-Saintly Practice begins from the initial Abode and ends at the initial Ground (初地, First Bhumi). The practice is personally realized, so there is no need for analysis. Moreover, the vertical depth through the stages is equivalent in meaning to the Four Teachings, which has already been analyzed. The realization of the initial Ground is equivalent in meaning to the opening up, so this practice is not further analyzed. If one wishes to analyze it, the stage before the Abode is like milk, and the four types of arising and ceasing are like the four flavors that follow. The 'opening up' refers to when one reaches the initial Ground, all practices before the Ground enter the Sarvajna (薩婆若, all-knowing wisdom) sea of the initial Ground, transforming into the aspect of all phenomena without conditions, as will be explained later in detail. Now, although these four Four Noble Truths are all within the Distinct Teaching, since they are vertically analyzed as one teaching based on the four of arising and ceasing, the Bodhisattvas of the Distinct Teaching use this self-practice to transform others. Therefore, these four are horizontally analyzed within the Ten Practices entirely for the benefit of beings, so the four aspects are each attached to their respective teachings as characteristics. Thus, the compassion and six perfections of the Arising and Ceasing Teaching are first explained within the Truth of the Path. Next, in the Non-Arising and Immeasurable, the compassion and six perfections are explained after the Truth of Cessation. Next, in the Non-Action, after the Four Noble Truths, the unconditioned compassion is briefly mentioned, and the embracing of all perfections and freedom from fear to attain the twenty-five samadhis are explained. Furthermore, in all four, the Truths of Suffering and Accumulation are placed with Suffering before and Accumulation after, and the Truths of the Path and Cessation are placed with the Path before and Cessation after. The reason for this is that although the wisdom of the four of arising and ceasing may be skillful or clumsy, they all begin by knowing suffering and cutting off accumulation, first extensively practicing the Dharma of the Path and then attaining Nirvana (涅槃, liberation), so it differs slightly from the usual arrangement. Since the Arising and Ceasing Bodhisattvas do not cut off delusions, the Truth of the Path contains all vows and practices. The Non-Arising and Immeasurable only proceed to difficulties after cutting off delusions. Since the Non-Action is already realized in the initial Ground, it is briefly discussed because the vows are fulfilled. True Thusness fully possesses all practices, so only the extensive embracing is explained here. If we discuss vows generally, they all begin in the initial precepts and saintly practice; here, they are divided and advanced, so it is discussed separately. Now, first explaining the Four Noble Truths of Arising and Ceasing, each is a different text in four parts. First, the Truth of Suffering: the substance of suffering constantly acts as oppression and narrowness.
之事不自在故，三苦八苦廣如《大經．聖行》中明。皆可見故，是顯了法，故云「現相」。三界皆苦不出此三，故云「三苦」。三苦如《止觀》第七記。「以不起迷著依正」者，此中恐剩「不」字。此集諦慧中先明三惡由迷依正，次明三善由達世間因果過故不行十惡及以十善，善之與惡俱是生長之相，故知剩「不」字。「終不」下至「邪僻失真」，明十善業道，以一「終不」字冠下諸句，終不殺他活己，不殺也。終不奪彼潤身，不盜也。終不耽湎不凈，不淫也。終不隱曲求直，不妄也。終不離合至榮辱，不兩舌也，謂離親合怨間榮構辱。終不內諂外佞，不綺語也。闕不惡口，以兩舌兼之。終不引納無度，不貪也。終不縱毒傷道，不瞋也。終不邪僻失真，不邪見也。「生長等相」者，以由集故復至來世，故名為「長」。由集輪迴，故名為「轉」。遍起有因，故「云二十五有相」。道滅諦慧中俱云「除相」者，除是滅家之相，苦集是所除，道是能除，滅是除已，故無能字。從所滅為名，故云「除相」。
次無生中文二：先四諦，次願行。初四諦中自四，並有標結，文相易知。從此下不復分出，一一併有法譬等，可見。滅中雲「若有一法過涅槃者，我亦說之如幻如化」者，《大論》第五十先引經云：「諸天子心念：應
【現代漢語翻譯】 現代漢語譯本 因諸事不自在的緣故，三苦八苦等詳細內容如《大經．聖行》中所述。這些都是可以清楚看到的，因此是顯而易見的法，所以稱為『現相』。三界所有的苦都離不開這三種，所以稱為『三苦』。關於三苦的內容，可以參考《止觀》第七卷的記載。「以不起迷著依正」一句中，恐怕多了一個『不』字。在集諦的智慧中，首先闡明了三惡的產生是由於對依報和正報的迷惑，其次闡明了三善的產生是由於通達世間的因果，因為明白這些道理，所以不會去做十惡業以及行十善業，善與惡都是增長之相，因此可知『不』字是多餘的。「終不」以下直到「邪僻失真」，闡明了十善業道，用一個『終不』貫穿下面的所有句子，終不殺害他人來使自己活命，這是不殺生。終不奪取他人賴以維持生活的財物，這是不偷盜。終不沉溺於不凈之事，這是不邪淫。終不隱瞞真相而求取正直的名聲，這是不妄語。終不離間親人而聯合仇人，從而構成榮辱之事，這是不兩舌。終不內心諂媚而外表虛偽，這是不綺語。這裡缺少不惡口，是因為兩舌已經包含了這個意思。終不無節制地引取外物，這是不貪婪。終不放縱毒害傷害修道之心，這是不嗔恚。終不邪惡偏頗而喪失真理，這是不邪見。「生長等相」的意思是，因為由集諦的原因，所以還會再次來到來世，因此稱為『長』。由於集諦導致輪迴，所以稱為『轉』。普遍生起有因，所以『稱為二十五有相』。道諦和滅諦的智慧中都說『除相』，除是滅盡煩惱的相，苦諦和集諦是所要去除的，道諦是能去除的，滅諦是去除之後的狀態，所以滅諦沒有能除的性質。從所滅的角度來命名，所以稱為『除相』。
其次是無生文，分為兩部分：首先是四諦，其次是願行。最初的四諦各自包含四個方面，並且都有標示和總結，文義容易理解。從這裡開始不再進行細分，每一部分都包含法、譬喻等，可以自行理解。滅諦中說『如果有一種法超過涅槃，我也會說它如夢幻泡影』，《大論》（Mahaprajnaparamita Shastra）第五十卷首先引用經文說：『諸天子心念：應'
【English Translation】 English version Because of the unfreedom of things, the Three Sufferings and Eight Sufferings are extensively explained in the Mahasutra on Saintly Conduct. All of these are visible, hence they are manifest dharmas, therefore called 'apparent characteristics'. All sufferings in the Three Realms do not go beyond these three, hence called 'Three Sufferings'. The Three Sufferings are as recorded in the seventh volume of Zhi Guan (Ceasing and Contemplation). 'Without arising delusion and attachment to the dependent and the proper'—here, there is probably an extra 'not' character. In the wisdom of the Samudaya Satya (Truth of the Origin of Suffering), it first clarifies that the three evils arise from delusion regarding the dependent retribution (environment) and proper retribution (self), and then clarifies that the three goods arise from understanding the worldly causes and effects, so one does not engage in the ten non-virtuous acts and practices the ten virtuous acts. Both good and evil are aspects of growth, hence it is known that the 'not' character is superfluous. 'Never' down to 'deviant and losing truth' clarifies the Ten Virtuous Karmic Paths, using one 'never' to preface all the following phrases: never killing others to live oneself, which is non-killing. Never taking away what others rely on to sustain themselves, which is non-stealing. Never indulging in impure things, which is non-sexual misconduct. Never concealing the truth to seek a reputation for honesty, which is non-lying. Never separating loved ones and uniting enemies, thereby creating honor and disgrace, which is non-divisive speech. Never being inwardly flattering and outwardly deceitful, which is non-idle speech. The absence of harsh speech is included in divisive speech. Never excessively taking in external things, which is non-greed. Never indulging in poison that harms the path, which is non-anger. Never being deviant and losing truth, which is non-wrong view. 'Aspects of growth, etc.' means that because of the Samudaya (accumulation), one returns to the future life, hence it is called 'growth'. Because of the Samudaya, there is samsara (cyclic existence), hence it is called 'turning'. Universally arising causes, hence 'called the aspects of the Twenty-Five Existences'. In the wisdom of the Marga Satya (Truth of the Path) and Nirodha Satya (Truth of Cessation), both say 'removing characteristics', removing is the characteristic of extinguishing, the Dukkha Satya (Truth of Suffering) and Samudaya Satya are what are to be removed, the Marga Satya is what can remove, and the Nirodha Satya is the state after removal, hence there is no nature of being able to remove. Named from the perspective of what is extinguished, hence called 'removing characteristics'.
Next is the non-arising text, divided into two parts: first the Four Noble Truths, then vows and practices. The initial Four Noble Truths each contain four aspects, and all have indications and conclusions, the meaning of the text is easy to understand. From here on, there will be no further subdivisions, each part contains dharma, metaphors, etc., which can be understood on their own. In the Nirodha Satya, it says 'If there were a dharma that surpasses Nirvana, I would also say it is like a dream or illusion', the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), volume 50, first quotes the sutra saying: 'The devas (heavenly beings) think: Should'
何等人聽須菩提所說？須菩提知諸天子心念，語言：如幻人聽法，我應用如是人聽，無聽無聞，無知無證。須菩提云：我如幻化乃至知者見者如幻如化，歷一切法乃至佛亦如幻化，涅槃法亦如幻化。」論釋云：「一切眾生中佛第一，一切法中涅槃第一，聞是二事如幻驚疑，謂須菩提錯說為聽者誤，是故更問須菩提。須菩提言：以二法皆從妄法生故，法屬因緣，無有定實。須菩提作是念：假令有法過勝涅槃，能令如幻，何況涅槃？涅槃是一切法滅，是故無有法過涅槃者。」
問：
若無有法過涅槃者，何以說若有法過涅槃，亦如幻化耶？
答：
凡譬喻法，或以實事、或以假設。如佛說言：若令樹木解我語者，我亦說令得須陀洹。但樹木無解語者，佛為解語人引此喻耳。又須菩提欲引般若之力大故，故云設有法過涅槃者，以智慧力亦能破之，故云如幻。
弘誓約道中雲「如空中種樹」者，《大論》引經云：「舍利弗白佛：是諸菩薩所說，若能解者，大得功德。何以故？是諸菩薩乃至得聞其名得大利益，何況聞其所說？世尊！如人種樹不依于地，而欲令得其根莖枝葉成其華實，是難可得。諸行性相，亦復如是。不住一切法而住生死，不住如空，住生死如種。」今文亦爾，雖知道無能治所治
【現代漢語翻譯】 現代漢語譯本：什麼樣的人才能聽懂須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）所說的話呢？須菩提知道諸位天子的心念，說道：『就像幻化出來的人聽法一樣，我應當讓這樣的人來聽，做到無聽無聞，無知無證。』須菩提說：『我如同幻化，乃至知者、見者都如幻如化，經歷一切法乃至佛（Buddha，覺悟者）也如幻化，涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）法也如幻化。』論釋中說：『一切眾生中佛是第一，一切法中涅槃是第一，聽到這兩件事如同幻化一樣會感到驚訝和疑惑，認為須菩提說錯了，聽的人也理解錯了，所以才進一步問須菩提。』須菩提說：『因為這兩種法都是從虛妄法中產生的，法屬於因緣，沒有固定的實體。』須菩提這樣想：『假如有一種法勝過涅槃，能夠讓它如幻，更何況是涅槃呢？涅槃是一切法的滅盡，所以沒有法能勝過涅槃。』
問： 如果沒有法能勝過涅槃，為什麼說如果有法勝過涅槃，也如幻化呢？
答： 凡是譬喻，或者用真實的事例，或者用假設的情況。比如佛說：『如果樹木能聽懂我的話，我也會說讓它證得須陀洹（Srotapanna，佛教四果位中的初果）。』但是樹木不能聽懂人說話，佛是爲了能聽懂人說話的人而引用這個比喻。而且須菩提想要說明般若（Prajna，智慧）的力量非常強大，所以說即使有法勝過涅槃，也能用智慧的力量破除它，所以說是如幻的。
弘誓約道中說『如空中種樹』，《大論》引用經文說：『舍利弗（Sariputra，佛陀十大弟子之一，以智慧第一著稱）對佛說：這些菩薩所說的話，如果能理解，就能獲得很大的功德。為什麼呢？這些菩薩乃至聽到他們的名字都能獲得很大的利益，更何況是聽他們所說的話呢？世尊！就像有人種樹不依靠土地，卻想要讓它生根發芽、長出枝葉、開花結果，這是很難做到的。諸行的性質和現象，也是如此。不住於一切法而住在生死之中，不住于如空，住在生死中就像在空中種樹。』現在這段文字也是這個意思，即使知道道沒有能治理和所治理的分別。
【English Translation】 English version: Who can understand what Subhuti (one of the ten principal disciples of the Buddha, known for his understanding of emptiness) is saying? Subhuti, knowing the thoughts of the devas (gods), said: 'It is like an illusionary person listening to the Dharma (teachings); I should have such a person listen, with no hearing, no perceiving, no knowing, no realizing.' Subhuti said: 'I am like an illusion, even the knower and the seer are like illusions, experiencing all dharmas (phenomena), even the Buddha (the awakened one) is like an illusion, and Nirvana (the state of liberation from the cycle of birth and death) is also like an illusion.' The commentary says: 'Among all beings, the Buddha is the foremost; among all dharmas, Nirvana is the foremost. Hearing these two things as illusions causes surprise and doubt, thinking that Subhuti spoke incorrectly and the listener misunderstood, so they further questioned Subhuti.' Subhuti said: 'Because both of these dharmas arise from false dharmas, dharmas belong to conditions and causes, and have no fixed reality.' Subhuti thought: 'If there were a dharma superior to Nirvana, capable of making it like an illusion, how much more so Nirvana itself? Nirvana is the extinction of all dharmas, so there is no dharma superior to Nirvana.'
Question: If there is no dharma superior to Nirvana, why is it said that if there were a dharma superior to Nirvana, it would also be like an illusion?
Answer: All metaphors use either real events or hypothetical situations. For example, the Buddha said: 'If trees could understand my words, I would also say that they could attain Srotapanna (the first stage of enlightenment in Buddhism).' But trees cannot understand human speech; the Buddha used this metaphor for those who can understand human speech. Furthermore, Subhuti wanted to illustrate the great power of Prajna (wisdom), so he said that even if there were a dharma superior to Nirvana, it could be destroyed by the power of wisdom, hence it is said to be like an illusion.
The 'Oath of Great Vow' says 'like planting a tree in the sky.' The Mahaprajnaparamita-sastra quotes a sutra (scripture) saying: 'Sariputra (one of the ten principal disciples of the Buddha, known for his wisdom) said to the Buddha: If one can understand what these Bodhisattvas (enlightenment beings) say, one will gain great merit. Why? These Bodhisattvas, even hearing their names, one gains great benefit, how much more so hearing what they say? World Honored One! It is like someone planting a tree without relying on the earth, yet wanting it to take root, sprout, grow branches and leaves, and bear flowers and fruit; this is difficult to achieve. The nature and phenomena of all actions are also like this. Not dwelling in all dharmas, yet dwelling in samsara (the cycle of birth and death), not dwelling in emptiness, dwelling in samsara is like planting in the sky.' The current text is also of this meaning, even knowing that the Dao (the Way) has no distinction between what can be governed and what is governed.
、能度所度，而常修道以治苦集、以利眾生，能所俱空，而治而度俱如幻化，故無所得。是故菩薩以幻法門破彼幻惑，以幻大悲利幻含識，自他功畢於幻涅槃，得無所得。
次無量中二，先四諦，次弘誓。先四諦中三：先與小對辨，次「此慧」下正釋，三「二乘」下對斥二乘以顯真正。初文二：先引經，次「若是」下釋經意。初文者，先迦葉難，次佛答。難中雲「所不說者如十方土」者，如《止觀》第七記。次四諦如文。顯正中，「脈」是苦，「病」是集，「藥」是道，「差」是滅。又言「診脈」者，總舉治病之方。「識病」如《止觀》中知病，「精藥」如《止觀》中識藥，「得差」如《止觀》中授藥。次弘誓等諸行中成種種眾生凈種種佛土，如《止觀》第二記。總而言之，無量四諦慧具如從空入假破法遍。
次無作中但言苦集即道滅者，發心之來誰不為斷煩惱生死，廣集佛法求無上道，但此教意達道滅體，于生死煩惱之中，故云眾生心行中求。此則實知真斷妙修理證，故知豎行住行猶迷，迴向薄知，初地少證，即其意也。于中二：初正釋四諦慧，次「如此」下明觀成，具行愿等。初文二：先總立，次「大經」下釋。釋中又三：先釋解惑因緣，次「若是」下釋成四種，三「大經」下釋無作。初文二：先釋
【現代漢語翻譯】 現代漢語譯本：能夠度化和被度化的對象，卻經常修習佛道來治理苦和集（samudaya，苦的根源），以此利益眾生。能度者和被度者都為空性，治理和度化都如幻化一般，所以無所得。因此，菩薩以幻化的法門破除那些幻化的迷惑，以幻化的大悲心利益幻化的有情眾生，自身和他人的功德最終都歸於幻化的涅槃（nirvana），從而證得無所得的境界。
其次，在無量四諦中分為兩部分，首先是四諦（catvāri āryasatyāni），然後是弘誓（praṇidhāna）。在四諦中又分為三部分：首先是與小乘（Hinayana）相對比辨析，然後是『此慧』以下正式解釋，最後是『二乘』以下對二乘進行駁斥，以彰顯真正的佛法。第一部分分為兩部分：首先是引用經文，然後是『若是』以下解釋經文的含義。在引用經文中，迦葉（Kāśyapa）首先提出疑問，然後佛陀（Buddha）回答。疑問中說『所不說者如十方土』，如同《止觀》（Mohe Zhiguan）第七卷所記載。其次，四諦的內容如經文所述。在彰顯正法中，『脈』是苦，『病』是集，『藥』是道（mārga），『差』是滅（nirodha）。又說『診脈』，是總括治療疾病的方法。『識病』如同《止觀》中瞭解疾病，『精藥』如同《止觀》中認識藥物，『得差』如同《止觀》中給予藥物。其次，在弘誓等各種修行中成就種種眾生，清凈種種佛土，如同《止觀》第二卷所記載。總而言之，無量四諦的智慧具備了從空入假，破除一切法的能力。
其次，在無作四諦中，只說苦和集就是道和滅，因為發心以來，誰不是爲了斷除煩惱和生死，廣泛地積聚佛法，尋求無上的佛道？但此教義通達道和滅的本體，就在生死煩惱之中，所以說在眾生的心行中尋求。這才是真正地了知、真正地斷除、真正地巧妙地修行和證悟。所以說豎行和住行仍然是迷惑，迴向是淺薄的認知，初地菩薩只是少許的證悟，就是這個意思。其中分為兩部分：首先是正式解釋四諦的智慧，然後是『如此』以下說明觀修成就，具備修行和願力等。第一部分分為兩部分：首先是總體的確立，然後是『大經』以下進行解釋。解釋中又分為三部分：首先是解釋解除迷惑的因緣，然後是『若是』以下解釋成就四種四諦，最後是『大經』以下解釋無作四諦。第一部分分為兩部分：首先是解釋。
【English Translation】 English version: One is able to liberate and be liberated, yet constantly cultivates the path to govern suffering and accumulation (samudaya, the origin of suffering), thereby benefiting sentient beings. Both the liberator and the liberated are empty in nature, and both governing and liberating are like illusions, hence there is nothing to be attained. Therefore, Bodhisattvas use illusory Dharma methods to break through illusory delusions, and use illusory great compassion to benefit illusory sentient beings. The merits of oneself and others are ultimately completed in illusory Nirvana (nirvana), thus attaining the state of no attainment.
Next, within the immeasurable Four Noble Truths, there are two parts: first, the Four Noble Truths (catvāri āryasatyāni), and then the Great Vows (praṇidhāna). Within the Four Noble Truths, there are three parts: first, a comparison and analysis against the Hinayana (Hinayana); then, a formal explanation from 'This wisdom' onwards; and finally, a refutation of the Two Vehicles from 'The Two Vehicles' onwards, to highlight the true Dharma. The first part is divided into two parts: first, quoting the scriptures; and then, explaining the meaning of the scriptures from 'If so' onwards. In the quotation of the scriptures, Kāśyapa (Kāśyapa) first raises a question, and then the Buddha (Buddha) answers. The question says 'What is not spoken is like the lands of the ten directions,' as recorded in the seventh volume of the Mohe Zhiguan (Mohe Zhiguan). Secondly, the content of the Four Noble Truths is as described in the scriptures. In highlighting the true Dharma, 'pulse' is suffering, 'disease' is accumulation, 'medicine' is the path (mārga), and 'recovery' is cessation (nirodha). It is also said that 'diagnosing the pulse' is a general summary of the methods for treating diseases. 'Recognizing the disease' is like understanding the disease in the Mohe Zhiguan, 'selecting the right medicine' is like recognizing the medicine in the Mohe Zhiguan, and 'getting well' is like administering the medicine in the Mohe Zhiguan. Secondly, in the various practices such as the Great Vows, one accomplishes various sentient beings and purifies various Buddha lands, as recorded in the second volume of the Mohe Zhiguan. In summary, the wisdom of the immeasurable Four Noble Truths possesses the ability to enter the provisional from emptiness and break through all dharmas.
Next, in the non-arising Four Noble Truths, it is only said that suffering and accumulation are the path and cessation, because since the arising of the aspiration, who does not aim to eliminate afflictions and birth and death, widely accumulate the Buddhadharma, and seek the unsurpassed path? But this teaching understands the essence of the path and cessation, which is within birth and death and afflictions, so it is said to seek within the minds and actions of sentient beings. This is truly knowing, truly eliminating, truly skillfully practicing, and realizing enlightenment. Therefore, it is said that vertical practice and abiding practice are still delusions, dedication is shallow understanding, and the first ground Bodhisattva has only a little realization, which is the meaning of this. It is divided into two parts: first, a formal explanation of the wisdom of the Four Noble Truths; and then, from 'Thus' onwards, an explanation of the accomplishment of contemplation, possessing practice and vows, etc. The first part is divided into two parts: first, a general establishment; and then, an explanation from 'The Great Sutra' onwards. The explanation is further divided into three parts: first, an explanation of the causes and conditions for resolving delusions; then, an explanation of the accomplishment of the four types of Four Noble Truths from 'If so' onwards; and finally, an explanation of the non-arising Four Noble Truths from 'The Great Sutra' onwards. The first part is divided into two parts: first, an explanation.
，次相即。初又二：先迷，次解。初文者，即苦集。言「寶珠在體」等者，《涅槃》第八〈如來性品〉云：「譬如王家有大力士，眉間有金剛珠，與餘力士捔力觸珠尋沒膚中，都不自知是珠所在。其處有瘡命醫欲治，醫善方藥知瘡因珠入，其珠入皮即便停住。醫問力士：額珠何在？力士驚答：額珠無耶？將非幻化？即便啼哭。醫慰力士：不應愁苦，因斗入體，今在皮中，影現於外，斗時毒盛，不覺珠入。力士不信，反怪醫欺。醫令執鏡，乃自見珠。」斗瘡如集，入體如苦，鏡喻于道，珠喻于滅；唯有憂悲，如但有三苦，無復歡喜如無圓解。若解瘡體即是珠體者，即知苦集即是法性，以不知故唯有苦集。「道滅」下相即可知。迷解在人，體恒相即。次釋四者，體既相即，雖複名四體實非四，故言「四非四」也。圓融四諦只是一實，于中二：初正明四諦體即，次「四既非四無量」下融通地前。初如文。次文者又二：先融，次結成三諦。初文者，收地前諸行無量亦非無量，何但無量亦非無量，則住中空亦非空。次「何但」下結成三諦，先結，次引證。初文者，攬前二諦非二諦，故成中道。雙亡雙照即結成三諦也。雙非即亡空亡假，故名為「寂」。正入只是入中，故名為「照」。而亡而照，故曰「雙流」。不同通教但空偏假立
【現代漢語翻譯】 其次是相即。首先分為兩部分：一是迷，二是解。第一部分『迷』，指的是苦和集（duhkha and samudaya, 佛教四聖諦的前兩個，指痛苦的現實和痛苦的根源）。 關於『寶珠在體』等，《涅槃經》（Nirvana Sutra）第八品〈如來性品〉中說：『譬如王家有一位大力士，眉間有一顆金剛珠（vajra jewel），與其他力士角力時，珠子被觸碰進入面板中，自己卻不知道珠子在哪裡。那個地方生了瘡，請醫生來治療，醫生擅長醫術，知道瘡是由珠子進入引起的，珠子進入面板后就停留在那裡。醫生問力士：額頭上的珠子在哪裡？力士驚訝地回答：額頭上哪裡有珠子？莫非是幻化出來的？』於是啼哭起來。醫生安慰力士：『不應該愁苦，是因為搏鬥時進入體內的，現在在面板中，影子顯現在外面，搏鬥時毒性很強，沒有察覺珠子進入。』力士不相信，反而責怪醫生欺騙他。醫生讓他拿著鏡子，才自己看到了珠子。』 搏鬥造成的瘡，就像集（samudaya）；珠子進入體內，就像苦（duhkha）；鏡子比喻道（marga, 通往解脫的道路）；珠子比喻滅（nirodha, 痛苦的止息）；只有憂愁悲傷，就像只有三苦（three kinds of suffering），沒有歡喜，就像沒有圓滿的理解。如果理解瘡體就是珠體，就知道苦集就是法性（dharma-nature），因為不瞭解，所以只有苦集。 『道滅』以下的相即可以理解。迷和解在於人，體性恒常相即。接下來解釋四諦，體性既然相即，雖然名為四諦，但實際上並非四個，所以說『四非四』。圓融的四諦只是一實相（one reality），其中分為兩部分：一是正面說明四諦的體性相即，二是『四既非四無量』以下融通地前（before the stages of enlightenment）的境界。第一部分如文所示。第二部分又分為兩部分：一是融通，二是總結成三諦（three truths）。第一部分，收攝地前諸行的無量，也並非無量，不僅僅是無量，也並非無量，那麼安住于中空（emptiness）也並非空。 接下來『何但』以下總結成三諦，先總結，再引證。第一部分，總括前面的二諦（苦和集）並非二諦，所以成就中道（middle way）。雙亡雙照，就是總結成三諦。雙非，就是亡空亡假，所以名為『寂』（stillness）。正入只是入中，所以名為『照』（illumination）。而亡而照，所以說『雙流』（dual flow）。這不同於通教（common teaching）只空偏假立。
【English Translation】 Next is the mutual identity of characteristics. First, there are two aspects: delusion and understanding. The first aspect, 'delusion,' refers to duhkha (suffering) and samudaya (the origin of suffering, the first two of the Four Noble Truths in Buddhism). Regarding 'the jewel in the body,' etc., the eighth chapter, 'On the Nature of the Tathagata,' of the Nirvana Sutra states: 'For example, in a king's household, there is a mighty man with a vajra (diamond) jewel between his eyebrows. When wrestling with other strong men, the jewel is touched and enters his skin, but he does not know where the jewel is. A sore develops there, and he asks a doctor to treat it. The doctor is skilled in medicine and knows that the sore is caused by the jewel entering. Once the jewel enters the skin, it stays there. The doctor asks the strong man: 'Where is the jewel on your forehead?' The strong man replies in surprise: 'Where is there a jewel on my forehead? Could it be an illusion?' Then he cries. The doctor comforts the strong man: 'You should not be sad. It entered your body during the fight and is now in your skin, its shadow visible on the outside. During the fight, the poison was strong, and you did not notice the jewel entering.' The strong man does not believe it and instead accuses the doctor of deceiving him. The doctor tells him to hold a mirror, and he sees the jewel himself.' The sore caused by the fight is like samudaya; the jewel entering the body is like duhkha; the mirror is a metaphor for marga (the path to liberation); the jewel is a metaphor for nirodha (the cessation of suffering); only sorrow and grief are like having only the three kinds of suffering, without joy, like having no complete understanding. If one understands that the sore is the jewel, then one knows that duhkha and samudaya are dharma-nature, and because one does not understand, one only has duhkha and samudaya. The mutual identity of 'marga and nirodha' can be understood below. Delusion and understanding lie in the person, and the nature is always mutually identical. Next, explaining the Four Noble Truths, since the nature is mutually identical, although they are called the Four Noble Truths, they are actually not four, so it is said 'four are not four.' The perfectly integrated Four Noble Truths are only one reality, which is divided into two parts: first, directly explaining the mutual identity of the nature of the Four Noble Truths, and second, the realm of integrating the stages before enlightenment from 'four are not four, immeasurable' onwards. The first part is as stated in the text. The second part is further divided into two parts: first, integration, and second, summarizing into the Three Truths. The first part collects the immeasurable practices before the stages of enlightenment, which are also not immeasurable. Not only are they immeasurable, but they are also not immeasurable, so abiding in emptiness is also not empty. Next, from 'not only' onwards, summarizing into the Three Truths, first summarizing, then quoting evidence. The first part, encompassing the previous two truths (duhkha and samudaya), are not two truths, thus accomplishing the Middle Way. Dual negation and dual illumination is summarizing into the Three Truths. Dual negation is negating emptiness and negating provisionality, so it is called 'stillness'. Entering directly is just entering the middle, so it is called 'illumination'. Negating and illuminating, so it is said 'dual flow'. This is different from the common teaching, which only establishes emptiness and provisionality one-sidedly.
雙流名，與而言之四教俱有雙流之位而行相各別。次引《大品》文者，先引，次「寂滅」下釋經意。初文者即是三智顯前亡照，經文初總標一切種智即寂滅相，從「種種」下論文釋也。「名一切種智」者，結。次從「寂滅相」去今文釋經意也。遮流約智用，亡照約智體。從「無心」下轉釋智體，智體成就不須作意，亡照而常、任運而寂，而知寂即是亡、知即是照，依次第義即在初地，不次第義應明六即。「大經云」下釋無作中言「無苦無諦是實」者，《涅槃》十二云：「真實之法即是如來虛空佛性。文殊問言：若如是者，如來虛空及與佛性，有何差別？佛言：有苦有諦有實(乃至道亦如是)。善男子！如來非苦、非諦、是實(虛空佛性亦爾)。」苦只是俗，諦只是真，實只是中，今從勝說但云「是實」，諸法皆爾是名無作。故經又云：「複次善男子！言真實者即是如來，如來者即是真實；真實者即是虛空，虛空者即是真實；真實者即是佛性，佛性者即是真實。」故知虛空佛性只是中道異名耳。四諦俱實故名無作。
次明願行觀成具法中三：先略引，次引《地持》等廣釋離五怖畏等，三約《大經》廣明二十五三昧。初文又七：初明得無緣慈悲，次「修色」下明具道品，三「遍舍」下明具諸波羅蜜，四「修此」下結
【現代漢語翻譯】 現代漢語譯本 雙流之名，就四教而言，都具有雙流之位，但修行方式各有不同。接下來引用《大品般若經》的文字，先是引用，然後從『寂滅』開始解釋經文的含義。最初的文字是指三智（一切智、道種智、一切種智）顯現於前，亡照（智慧照了之後不留痕跡）。經文一開始總標一切種智就是寂滅之相，從『種種』開始是論文的解釋。『名一切種智』是總結。接下來從『寂滅相』開始是今文解釋經文的含義。遮流是就智慧的作用而言，亡照是就智慧的本體而言。從『無心』開始轉而解釋智慧的本體，智慧的本體成就了就不需要刻意造作，亡照而常住、任運而寂靜，而知寂靜就是亡、知就是照，按照次第的意義來說，就在初地，不按照次第的意義來說，應該明白六即（理即佛、名字即佛、觀行即佛、相似即佛、分證即佛、究竟即佛）。『大經云』下面解釋無作中說的『無苦無諦是實』，《涅槃經》第十二卷說：『真實之法就是如來虛空佛性。』文殊菩薩問：『如果這樣，如來、虛空以及佛性，有什麼差別？』佛說：『有苦有諦有實（乃至道也是這樣）。善男子！如來非苦、非諦，是實（虛空佛性也是這樣）。』苦只是俗諦，諦只是真諦，實只是中道，現在從殊勝的角度來說，只說『是實』，諸法都是這樣，這叫做無作。所以經又說：『複次，善男子！所說的真實就是如來，如來就是真實；真實就是虛空，虛空就是真實；真實就是佛性，佛性就是真實。』所以知道虛空佛性只是中道的不同名稱罷了。四諦都真實，所以叫做無作。 接下來闡明願行觀成就具足佛法中的三個方面：首先是簡略地引用，然後引用《瑜伽師地論·攝事品》等廣泛地解釋遠離五種怖畏等，第三是依據《大般涅槃經》廣泛地闡明二十五種三昧。最初的文字又分為七個方面：首先闡明獲得無緣慈悲（無條件的慈愛和憐憫），其次從『修色』開始闡明具足道品（三十七道品），第三從『遍舍』開始闡明具足各種波羅蜜（六波羅蜜），第四從『修此』開始總結。
【English Translation】 English version The term 'dual flow' refers to the fact that all four teachings possess the position of dual flow, but their practices differ. Next, the text from the Mahaprajnaparamita Sutra is cited, first the citation, and then the meaning of the sutra is explained starting from 'Nirvana'. The initial text refers to the manifestation of the Three Wisdoms (Sarvajna [wisdom of all], Margajna [wisdom of the path], Sarvakarajna [wisdom of all aspects]) in front, with the cessation of illumination (wisdom illuminates without leaving traces). The sutra initially generally indicates that the Sarvajna is the aspect of Nirvana, and the explanation of the treatise begins from 'various'. 'Named Sarvajna' is the conclusion. Next, the current text explains the meaning of the sutra starting from 'Nirvana aspect'. 'Cessation of flow' refers to the function of wisdom, while 'cessation of illumination' refers to the substance of wisdom. Starting from 'no-mind', the substance of wisdom is further explained. The substance of wisdom is accomplished without the need for intentional effort, cessation of illumination is constant, spontaneous and silent, and knowing silence is cessation, knowing is illumination. According to the sequential meaning, it is at the first Bhumi (stage of Bodhisattva), according to the non-sequential meaning, the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization) should be understood. 'The Mahaparinirvana Sutra says' below explains 'no suffering, no truth is real' in non-action. The twelfth volume of the Nirvana Sutra says: 'The true Dharma is the Tathagata's empty Buddha-nature.' Manjushri Bodhisattva asked: 'If so, what is the difference between the Tathagata, emptiness, and Buddha-nature?' The Buddha said: 'There is suffering, there is truth, there is reality (and so is the path). Good man! The Tathagata is not suffering, not truth, but reality (and so is empty Buddha-nature).' Suffering is only conventional truth, truth is only ultimate truth, reality is only the Middle Way. Now, from the perspective of superiority, it is only said 'is real', all dharmas are like this, this is called non-action. Therefore, the sutra also says: 'Furthermore, good man! What is called reality is the Tathagata, the Tathagata is reality; reality is emptiness, emptiness is reality; reality is Buddha-nature, Buddha-nature is reality.' Therefore, it is known that empty Buddha-nature is just a different name for the Middle Way. The Four Noble Truths are all real, therefore it is called non-action. Next, it clarifies the three aspects of accomplishing the Dharma through vows, practices, and contemplation: first, a brief citation, then a broad explanation of being free from the five fears, etc., citing the Yogacarabhumi-sastra, and third, a broad clarification of the twenty-five Samadhis based on the Mahaparinirvana Sutra. The initial text is further divided into seven aspects: first, clarifying the attainment of causeless loving-kindness and compassion (unconditional love and compassion), second, clarifying the completeness of the Bodhipaksika-dharmas (thirty-seven factors of enlightenment) starting from 'cultivating form', third, clarifying the completeness of the various Paramitas (Six Paramitas) starting from 'universal giving', and fourth, concluding starting from 'cultivating this'.
地名離五怖畏，五「得入」下明具二十五三昧，六「我性即實性」下明具真應二身，七「此地」下明具四德。初文言「無緣慈」者，慈具三種，亦從勝說故云「無緣」，具如《止觀》第六記。次文云「一切道品無不具足」者，但具不思議念處，一切諸法于念處中無不具足，今此四念處中但舉身念，餘三念處及六科皆略。「枯榮」如《止觀》第七記。三具諸度中若合十為六成無作六度，如《止觀》第二記。彼修此證首楞嚴者，具如《止觀》第一第二記。八自在者，《大論》名八神變，《大經》名八自在我。言神變者，無而歘有，有而歘無。言自在者，不謀而運一切無礙，故與《大論》義同而名小異。今略出經論，以顯相狀。言八神變者，一能小，二能大，三能輕，四能自在，五能有主，六能遠至，七能動地，八能隨意所作。言作小者，令自他身及世界等極如微塵。大及輕舉，準說可知。言自在者，謂大小長短等。言有主者，現為大人心無所下。言遠至者，有四種：一飛到，二此沒彼出，三不往而到，四一念遍到十方。言地動者，謂六及十八。言隨意者，一身多身、山壁直過、履水火蹈虛空、四大互為等。八自在者，《大經》二十云：「一者能示一身多身數如微塵，二以塵身滿大千界，三以大千身輕舉遠到，四現無量類常
【現代漢語翻譯】 現代漢語譯本： 關於地名遠離五種怖畏，在第五『得入』之後，闡明具備二十五種三昧；在第六『我性即實性』之後，闡明具備真身和應身兩種身；在第七『此地』之後，闡明具備四德。最初的文句說『無緣慈』，慈悲具備三種，也是從殊勝的角度來說，所以稱為『無緣』，詳細情況見《止觀》第六卷的記載。接下來的文句說『一切道品無不具足』，只是具備不可思議的念處，一切諸法在念處中沒有不具備的，現在這四念處中只舉出身念，其餘的三念處和六科都省略了。『枯榮』的情況見《止觀》第七卷的記載。三種具足的諸度中，如果將十度合為六度，就成為無作六度，見《止觀》第二卷的記載。那些修習此法證得首楞嚴（Śūraṅgama-samādhi）的人，詳細情況見《止觀》第一卷和第二卷的記載。八自在（Aṣṭa-vaśitā）在《大智度論》（Mahāprajñāpāramitopadeśa）中稱為八神變，《大般涅槃經》（Mahāparinirvāṇa-sūtra）中稱為八自在。所謂神變，是指無中生有，有中化無。所謂自在，是指不用籌劃就能運轉一切，沒有障礙，所以與《大智度論》的意義相同，只是名稱略有不同。現在簡略地引出經論，來顯示其相狀。所謂八神變，一是能小，二是能大，三是能輕，四是能自在，五是能有主，六是能遠至，七是能動地，八是能隨意所作。所謂作小，是指使自身、他人身以及世界等極小如微塵。大和輕舉，可以參照上述的說法來理解。所謂自在，是指大小長短等。所謂有主，是指現為大人，內心沒有低下的想法。所謂遠至，有四種：一是飛到，二是此沒彼出，三是不往而到，四是一念遍到十方。所謂地動，是指六種震動和十八種震動。所謂隨意，是指一身化為多身、穿山透壁直行而過、在水上行走如履平地、在火中行走、在虛空中行走、四大互相轉變等。《大般涅槃經》第二十卷說：『一是能示一身多身，數量如微塵；二是以微塵身充滿大千世界；三是以大千身輕舉遠到；四是顯現無量種類常』
【English Translation】 English version: Regarding the place name being free from the five fears, after the fifth 『attainment』, it elucidates possessing the twenty-five samādhis; after the sixth 『my nature is the real nature』, it elucidates possessing the two bodies of true body and response body; after the seventh 『this place』, it elucidates possessing the four virtues. The initial sentence says 『unconditioned loving-kindness (nirālambana-maitrī)』, loving-kindness possesses three types, and it is also spoken from the perspective of superiority, so it is called 『unconditioned』, details can be found in the sixth volume of Mohe Zhiguan (Mahā-śamatha-vipassanā). The following sentence says 『all the factors of the path are fully possessed』, it only possesses the inconceivable mindfulness, all dharmas are fully possessed in mindfulness, now only body mindfulness is mentioned in these four mindfulnesses, the remaining three mindfulnesses and the six categories are omitted. The situation of 『decay and flourishing』 can be found in the seventh volume of Mohe Zhiguan. Among the three kinds of perfections that are possessed, if the ten perfections are combined into six, they become the non-active six perfections, as recorded in the second volume of Mohe Zhiguan. Those who cultivate this and attain the Śūraṅgama-samādhi, details can be found in the first and second volumes of Mohe Zhiguan. The eight masteries (Aṣṭa-vaśitā) are called eight supernatural transformations in the Mahāprajñāpāramitopadeśa and eight self-masteries in the Mahāparinirvāṇa-sūtra. The so-called supernatural transformation refers to suddenly appearing from nothing, and disappearing from existence. The so-called mastery refers to operating everything without planning, without obstruction, so it has the same meaning as the Mahāprajñāpāramitopadeśa, but the names are slightly different. Now, the sūtras and treatises are briefly cited to show their appearance. The so-called eight supernatural transformations are: first, the ability to become small; second, the ability to become large; third, the ability to become light; fourth, the ability to be at ease; fifth, the ability to have a master; sixth, the ability to reach far; seventh, the ability to move the earth; and eighth, the ability to do whatever one wants. The so-called becoming small refers to making oneself, others, and the world extremely small like dust. Becoming large and light can be understood by referring to the above statements. The so-called being at ease refers to being at ease with size, length, etc. The so-called having a master refers to appearing as an adult, with no inferior thoughts in the heart. The so-called reaching far has four types: first, flying to; second, disappearing here and appearing there; third, arriving without going; and fourth, reaching all directions in one thought. The so-called earth movement refers to six types of earthquakes and eighteen types of earthquakes. The so-called at will refers to transforming one body into many bodies, passing straight through mountains and walls, walking on water as if on flat ground, walking in fire, walking in empty space, and the four elements transforming into each other. The twentieth volume of the Mahāparinirvāṇa-sūtra says: 『First, one can show one body as many bodies, the number being like dust particles; second, one can fill the great thousand world with dust-like bodies; third, one can lift the great thousand bodies lightly and reach far; fourth, one can manifest countless kinds constantly』
居一國土，五諸根互用，六得一切法而無法想，七說一偈經無量劫，八身如虛空存沒隨宜不可窮核。」
四明得名中初結地名，次離五怖畏中又二：先略標列，次「大經」下釋。用《大經》等意，以申此文，然離畏之名實通大小，以三菩薩至聖位時皆能離五怖畏，三藏菩薩至第三僧祇即能離畏，是故此言通於大小。如《雜含》中亦云「成就四力離五怖畏」，五怖畏名與《地持》同。言四力者，一覺力，二進力，三無罪力，四四攝力。言覺力者，善不善、罪不罪、習近不習近、卑法勝法、分別法無分別法、緣起法非緣起法，皆如實知，是名覺力。精進力者，謂四正勤。無罪力者，謂三業無過。四攝力者，謂愛語等。若辨異者，其名雖同，寬狹巧拙長短曲直不無差別。次釋《大經》意者，一一皆先舉經，「若言」者並是引經，「即無」等言即是解釋，並可見。下文復有《地持》及章安私釋，故不復委論三昧三身四德等。次引《地持》等廣釋中又二：先引《地持》，次私釋。初文又二：先《地持》，次引《地經》、《地論》同。初文中言「眾具」者，謂資身所須。夫有惡名者於他有求不能益他，故無求益彼常離惡名。「我見」是見惑，「我想」是愛惑，二惑若無故離死畏。此位必在實報土生，尚無方便及小乘惡道，況
【現代漢語翻譯】 現代漢語譯本 『居住在一個國土，五種感官可以互相作用，六根通達一切法卻沒有法的執著，七是說一個偈頌的經文，經歷無量劫，八是身體像虛空一樣，存在與消失都隨順因緣，無法窮盡其本性。』
四明（地名，位於浙江寧波）得名中，首先總結了地名，其次在遠離五種怖畏中又分為兩部分：先是簡略地標出，然後從『大經』（指《大般涅槃經》）開始解釋。引用《大經》等的含義，來闡述這段文字，然而遠離怖畏的名稱實際上貫通大小乘，因為三位菩薩（指文殊、普賢、觀音）到達聖位時都能遠離五種怖畏，三藏菩薩（指精通經、律、論三藏的菩薩）到達第三阿僧祇劫就能遠離怖畏，因此這句話貫通大小乘。如《雜阿含經》（早期佛教經典）中也說『成就四力，遠離五怖畏』，五怖畏的名稱與《地持經》（瑜伽師地論本地分中菩薩地之持戒品）相同。所說的四力是：一、覺力，二、精進力，三、無罪力，四、四攝力。所說的覺力，就是對於善與不善、有罪與無罪、應該親近與不應該親近、低劣法與殊勝法、分別法與無分別法、緣起法與非緣起法，都能如實地瞭解，這叫做覺力。精進力，指的是四正勤。無罪力，指的是身、口、意三業沒有過失。四攝力，指的是愛語等。如果要辨別差異，那麼名稱雖然相同，但在寬窄、巧妙與笨拙、長短、曲直等方面，還是有差別的。其次解釋《大經》的含義，每一條都先引用經文，『若言』（如果說）等都是引用經文，『即無』（就是沒有）等語句就是解釋，都可以明白。下文還有《地持經》以及章安（隋代天臺宗僧人）的私自解釋，所以不再詳細論述三昧（禪定）、三身（法身、報身、應身）、四德（常、樂、我、凈）等。其次引用《地持經》等廣泛解釋中又分為兩部分：先引用《地持經》，然後是私自解釋。最初的文又分為兩部分：先是《地持經》，然後引用《地經》（《十地經》）、《地論》（《十地經論》）來共同說明。最初的文中說的『眾具』，指的是資養身體所需要的物品。有惡名的人向他人請求，不能利益他人，所以沒有請求，利益他人，常常遠離惡名。『我見』是見惑，『我想』是愛惑，兩種惑如果沒有了，所以遠離死畏。這個果位必定在實報土（真實果報所感的凈土）中產生，尚且沒有方便道以及小乘惡道，更何況...
【English Translation】 English version 『Residing in one Buddha-land, the five senses interact, the six senses attain all dharmas without attachment to them, the seventh speaks a verse of scripture for countless kalpas, and the eighth body is like empty space, its existence and disappearance follow conditions and cannot be fully fathomed.』
In the naming of Siming (place name, located in Ningbo, Zhejiang), first, the place name is summarized, and secondly, in the separation from the five fears, it is further divided into two parts: first, a brief indication, and then an explanation starting from the 『Great Sutra』 (referring to the Mahaparinirvana Sutra). Quoting the meaning of the Great Sutra etc., to elaborate on this passage, however, the name of being free from fear actually runs through both Mahayana and Hinayana, because the three Bodhisattvas (referring to Manjushri, Samantabhadra, and Avalokitesvara) can all be free from the five fears when they reach the holy position, and the Tripitaka Bodhisattva (referring to a Bodhisattva proficient in the three pitakas of Sutra, Vinaya, and Abhidharma) can be free from fear when they reach the third asamkhya-kalpa, therefore this statement runs through both Mahayana and Hinayana. As in the Samyutta Nikaya (early Buddhist scripture), it is also said 『achieving the four powers, being free from the five fears』, the names of the five fears are the same as in the Yogacarabhumi-sastra (Bodhisattvabhumi section). The so-called four powers are: first, the power of awakening; second, the power of diligence; third, the power of innocence; fourth, the power of the four means of attraction. The so-called power of awakening is that one can truly understand good and evil, guilt and innocence, what should be approached and what should not be approached, inferior dharmas and superior dharmas, discriminating dharmas and non-discriminating dharmas, dependent arising dharmas and non-dependent arising dharmas, this is called the power of awakening. The power of diligence refers to the four right exertions. The power of innocence refers to the absence of faults in body, speech, and mind. The power of the four means of attraction refers to loving speech, etc. If one wants to distinguish the differences, then although the names are the same, there are still differences in terms of width, skillfulness and clumsiness, length, and straightness. Secondly, explaining the meaning of the Great Sutra, each item first quotes the sutra, 『If it is said』 etc. are all quotes from the sutra, and statements such as 『then there is no』 etc. are explanations, which can all be understood. The following text also contains the Yogacarabhumi-sastra and the private explanations of Zhang'an (Sui Dynasty Tiantai monk), so there will be no further detailed discussion of samadhi (meditative concentration), the three bodies (dharmakaya, sambhogakaya, nirmanakaya), the four virtues (eternity, bliss, self, purity), etc. Secondly, in the extensive explanation quoting the Yogacarabhumi-sastra etc., it is further divided into two parts: first quoting the Yogacarabhumi-sastra, and then private explanations. The initial text is further divided into two parts: first the Yogacarabhumi-sastra, and then quoting the Dasabhumika Sutra (Ten Stages Sutra) and the Dasabhumika-sastra (Ten Stages Sutra Commentary) to explain together. The 『requisites』 mentioned in the initial text refer to the items needed to sustain the body. A person with a bad reputation cannot benefit others when requesting from them, so they do not request, benefit others, and are always free from bad names. 『Self-view』 is the view delusion, 『self-thought』 is the love delusion, if the two delusions are gone, then one is free from the fear of death. This position must arise in the Real Reward Land (pure land felt by the real reward), and there is no expedient path or Hinayana evil path, let alone...
有界內四趣惡道？大眾畏可知。次《地經》同者又二：初引同，次「十地」下以論三業料簡。初言「同」者，《華嚴．十地品》同也。經釋初歡喜地中離五怖畏云「是菩薩離我相故，尚不貪身，況所用物？故無不活畏。復作是念：我若死已，所生必見諸佛菩薩。故無惡道畏。我所志樂無與等者，何況有勝？故無大眾威德畏。心不希望恭敬供養，我當供養供給一切眾生，故無惡名畏。遠離我見無我想，故無有死畏。」又廣發諸愿，一一愿下皆云廣大如法界，究竟若虛空，盡未來際，盡一切劫。然此諸愿以十大愿為首，又以十不可盡法與眾生愿。何等為十？一者眾生不可盡(下九略不可盡字)，二世界，三虛空，四法界，五涅槃，六佛土，七佛智，八心所起，九起智，十世間轉法輪。若眾生等盡，我願乃盡(上九句皆爾)，而眾生不可盡乃至轉法輪不可盡，我諸愿善根亦不可盡。乃至第十地，一一地中皆是解脫月請乃說。第二地說觀十善。第三地說觀多聞。第四地說作循身觀四住處乃至八道。第五地說知四諦及知諸世間法。第六地說十二緣觀。第七地說觀佛功德起方便行。第八地說一切佛現身觀，莫舍忍門勸觀常住，入無功用心，是菩薩現十種身，謂于眾生身、作己身、國土身、業報身、聲聞身、辟支佛身、菩薩身、佛身
【現代漢語翻譯】 現代漢語譯本 有界內的四種趣向惡道的眾生，大眾的畏懼是可以知道的。其次，《地經》中相同的內容又有兩處：第一處是引用的內容相同，第二處是『十地』之後，用討論身、口、意三業的方式來簡別說明。第一處說『同』，是指與《華嚴經·十地品》相同。經文中解釋初歡喜地中遠離五種怖畏說：『這位菩薩因為遠離了我相，尚且不貪戀自己的身體，更何況是所用的物品？所以沒有不能活命的畏懼。又這樣想：我如果死了，所生之處必定能見到諸佛菩薩。所以沒有墮入惡道的畏懼。我所立下的志向和樂趣沒有能與我相比的，更何況是勝過我的？所以沒有大眾威德的畏懼。心中不希望得到恭敬供養，而是想著我應當供養供給一切眾生，所以沒有惡名的畏懼。遠離了我見和我想，所以沒有死亡的畏懼。』又廣泛地發起各種愿，每一個愿下面都說廣大如法界，究竟如虛空，窮盡未來際，窮盡一切劫。然而這些愿以十大愿為首，又以十種不可窮盡的法來滿足眾生的願望。哪十種呢？第一是眾生不可窮盡（下面九種省略『不可窮盡』這幾個字），第二是世界，第三是虛空，第四是法界，第五是涅槃（Nirvana），第六是佛土（Buddha-land），第七是佛智（Buddha-wisdom），第八是心所生起，第九是生起的智慧，第十是世間運轉的法輪（Dharma wheel）。如果眾生等窮盡了，我的愿才窮盡（上面九句都是這樣），然而眾生不可窮盡，乃至法輪不可窮盡，我的各種愿和善根也就不可能窮盡。乃至第十地，每一地中都是解脫月請才說的。第二地說觀察十善。第三地說觀察多聞。第四地說作循身觀，觀察四住處乃至八道。第五地說知四諦（Four Noble Truths）以及知曉各種世間法。第六地說十二緣觀。第七地說觀察佛的功德，生起方便之行。第八地說一切佛現身觀，不要捨棄忍辱之門，勸導觀察常住之法，進入無功用之心，這位菩薩顯現十種身，即在眾生身、作己身、國土身、業報身、聲聞身（Śrāvaka-body）、辟支佛身（Pratyekabuddha-body）、菩薩身（Bodhisattva-body）、佛身（Buddha-body）中顯現。
【English Translation】 English version Are the four evil paths within the realm of existence? The fear of the masses is knowable. Secondly, the 'Earth Sutra' has two more similarities: the first is the same in citation, and the second is the discussion and differentiation of the three karmas (actions of body, speech, and mind) after 'Ten Grounds'. The first 'same' refers to the same as in the 'Ten Grounds Chapter' of the Avatamsaka Sutra. The sutra explains the abandonment of the five fears in the first Joyful Ground (Pramudita): 'This Bodhisattva, because he is free from the notion of self, does not even covet his own body, let alone the things he uses? Therefore, there is no fear of not being able to live. Furthermore, he thinks: If I die, I will surely see all the Buddhas and Bodhisattvas in my next life. Therefore, there is no fear of evil paths. My aspirations and joys are unmatched, let alone surpassed? Therefore, there is no fear of the majesty and virtue of the masses. The mind does not hope for reverence and offerings, but thinks that I should offer and provide for all sentient beings, so there is no fear of bad reputation. Being free from the view of self and the thought of self, there is no fear of death.' Furthermore, he broadly makes various vows, and under each vow, it is said to be as vast as the Dharma Realm (Dharmadhatu), as ultimate as space, exhausting the future, and exhausting all kalpas. However, these vows are headed by the Ten Great Vows, and the wishes of sentient beings are fulfilled with the Ten Inexhaustible Dharmas. What are the ten? First, sentient beings are inexhaustible (the word 'inexhaustible' is omitted in the following nine), second, worlds, third, space, fourth, Dharma Realm, fifth, Nirvana, sixth, Buddha-land, seventh, Buddha-wisdom, eighth, what arises in the mind, ninth, arising wisdom, tenth, the turning of the Dharma wheel in the world. If sentient beings, etc., are exhausted, then my vows will be exhausted (the above nine sentences are all like this), but sentient beings are inexhaustible, and even the turning of the Dharma wheel is inexhaustible, and my various vows and roots of goodness are also inexhaustible. Even up to the Tenth Ground, each ground is spoken of only when Liberation Moon requests it. The Second Ground speaks of observing the Ten Virtues. The Third Ground speaks of observing extensive learning. The Fourth Ground speaks of practicing mindfulness of the body, observing the four abodes and even the eight paths. The Fifth Ground speaks of knowing the Four Noble Truths and knowing all worldly dharmas. The Sixth Ground speaks of the contemplation of the Twelve Links of Dependent Origination. The Seventh Ground speaks of observing the merits of the Buddha and arising expedient practices. The Eighth Ground speaks of the contemplation of all Buddhas appearing in the body, not abandoning the door of patience, encouraging the contemplation of the permanent, entering the mind of no effort, this Bodhisattva manifests ten kinds of bodies, namely, manifesting in the bodies of sentient beings, making one's own body, the body of the land, the body of karmic retribution, the body of a Śrāvaka, the body of a Pratyekabuddha, the body of a Bodhisattva, and the body of a Buddha.
、智身、法身、虛空身，次國土身作頭亦如是，乃至虛空身作頭亦如是，乃成百身。第九地說知一切法差別，知四乘相為眾生說。四乘相者：謂聲聞乘相，支佛乘相，菩薩乘相，佛乘相。第十地亦云知四乘相，乃至差別樂說一切法門無邊法門。以此驗知是別教地相，故至第八地始觀十種身。今文依《地論》略釋，與《大經》初地離五怖畏、得二十五三昧同。次料簡中二：先引論文，次解釋。言「愛善道等及無愛憎身」者，不于善道起愛、惡道起憎，名無惡道畏；不于善惡身起愛憎，名無死畏。
「私謂」去章安三釋，初一番約離五怖畏，故無作苦集壞，為顯圓道滅故，故云無作。縱使地前行次第行，至此據位亦是無作苦集諦壞。準此應云離界內外兩五怖畏，同體我想不生，無界內外依報愛，故離兩處不活畏。既得常身，欲常饒益十界眾生，故離九界惡名之畏。于同體我見我想不生，故離分段、變易二死畏。于實報土中受生，必常與舍那佛法身菩薩共會故，無方便教惡道畏也。既得法身無過上者，故離大眾威德畏。次番約壞二十五有因果，故苦集壞、道滅立。后番約四諦立，故四德成。此之三番宛轉相成。離五怖者，由有因果壞，有因果壞故四德成就。又應約分段三有乃至因緣三有，方稱文意。又作此釋者，意顯
【現代漢語翻譯】 現代漢語譯本：智身（智慧之身）、法身（佛法的化身）、虛空身（如虛空般無邊無際之身），其次是國土身（佛所居住的國土之身）作頭也是如此，乃至虛空身作頭也是如此，乃成就百身。第九地菩薩了知一切法的差別，知曉聲聞乘、緣覺乘、菩薩乘、佛乘四種乘相，併爲眾生宣說。第十地菩薩也了知四乘之相，乃至能無礙地宣說一切法門和無邊法門。由此可以驗證這是別教菩薩的果位之相，所以到了第八地才開始觀十種身。現在本文依據《地論》略作解釋，與《大涅槃經》初地菩薩遠離五種怖畏、獲得二十五種三昧相同。接下來是料簡，分為兩部分：先引用論文，再進行解釋。所說的『愛善道等及無愛憎身』，就是不于善道生起貪愛，不于惡道生起憎恨，這叫做沒有惡道畏；不于善惡之身生起貪愛和憎恨，這叫做沒有死亡畏。 『私謂』是章安大師的三種解釋，第一種是約遠離五種怖畏來解釋，所以說沒有作苦集壞，是爲了彰顯圓道的寂滅，所以說沒有造作。縱使地前菩薩按照次第修行，到了這個果位，也是沒有造作苦集諦的壞滅。依照這個推論，應該說遠離界內和界外兩種五種怖畏，同體的我想不生起，沒有界內和界外的依報愛，所以遠離兩處不活畏。既然得到了常身，想要恒常饒益十法界的眾生，所以遠離九界惡名之畏。對於同體的我見和我想不生起，所以遠離分段生死和變易生死兩種死亡畏懼。在實報土中受生，必定常常與舍那佛（盧舍那佛，報身佛）法身菩薩共同聚會，所以沒有方便教的惡道畏懼。既然得到了法身，沒有比這更高的了，所以遠離大眾威德畏。 第二種是約壞二十五有（三界中的二十五種存在狀態）的因果來解釋，所以苦集壞，道滅立。第三種是約四諦來解釋，所以四德（常樂我凈）成就。這三種解釋宛轉相成。遠離五種怖畏，是因為有因果的壞滅，因為有因果的壞滅，所以四德成就。又應該約分段三有乃至因緣三有來解釋，才符合文意。又作這樣的解釋，是爲了顯示。
【English Translation】 English version: Wisdom Body (body of wisdom), Dharma Body (embodiment of the Buddha's teachings), Void Body (body as boundless as the void), and then the Land Body (body of the Buddha's dwelling land) as the head is also like this, and even the Void Body as the head is also like this, thus achieving a hundred bodies. The bodhisattva of the Ninth Ground knows the differences of all dharmas, knows the characteristics of the Four Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, and Buddhayāna), and proclaims them to sentient beings. The bodhisattva of the Tenth Ground also knows the characteristics of the Four Vehicles, and can flawlessly expound all Dharma doors and boundless Dharma doors. From this, it can be verified that this is the characteristic of the Separate Teaching Bodhisattva's position, so it is not until the Eighth Ground that one begins to contemplate the ten kinds of bodies. Now, this text briefly explains according to the Treatise on the Stages of the Earth, which is the same as the First Ground Bodhisattva in the Mahāparinirvāṇa Sūtra being free from the five fears and obtaining the twenty-five samādhis. Next is the analysis, divided into two parts: first quoting the paper, and then explaining. What is said, 'loving good paths, etc., and having a body without love or hatred,' means not generating greed for good paths and not generating hatred for evil paths, which is called having no fear of evil paths; not generating greed or hatred for good or evil bodies, which is called having no fear of death. 'Privately speaking' refers to the three explanations of Great Master Zhang'an. The first is explained in terms of being free from the five fears, so it is said that there is no creation of suffering, accumulation, destruction, in order to highlight the extinction of the perfect path, so it is said that there is no creation. Even if the bodhisattvas before the ground practice in sequence, reaching this position is also the destruction of the suffering and accumulation truths without creation. According to this inference, it should be said that one is free from the two sets of five fears within and outside the realm, the idea of the self of the same body does not arise, there is no attachment to the dependent rewards within and outside the realm, so one is free from the fear of not living in both places. Since one has obtained the eternal body, wanting to constantly benefit the sentient beings of the ten dharma realms, one is free from the fear of evil reputation in the nine realms. The idea of the self and the view of the self of the same body do not arise, so one is free from the two fears of death of sectional transmigration and death of subtle transformation. Being born in the Land of Actual Reward, one will always gather with the Dharma Body Bodhisattva of Vairocana Buddha (the Reward Body Buddha), so there is no fear of evil paths in the expedient teaching. Since one has obtained the Dharma Body, there is nothing higher than this, so one is free from the fear of the majesty and virtue of the assembly. The second is explained in terms of destroying the cause and effect of the twenty-five existences (the twenty-five states of existence in the three realms), so suffering, accumulation, and destruction, the path and extinction are established. The third is explained in terms of the Four Noble Truths, so the four virtues (permanence, bliss, self, and purity) are achieved. These three explanations are mutually reinforcing. Being free from the five fears is because there is the destruction of cause and effect, because there is the destruction of cause and effect, so the four virtues are achieved. It should also be explained in terms of the three existences of sectional transmigration and even the three existences of conditions, which is in accordance with the meaning of the text. Moreover, making such an explanation is to show.
怖畏不可孤離，四德不可孤立，乃並由于無作四諦，亦由破於三有因果。
三從「今釋」去引經廣釋，即大師自釋。此二十五三昧即《大經》釋聖行文末在第十三卷中具足列名，于中二：先正釋，次釋疑。初又二：先通釋別名意，次「通釋」下正釋。初文中二：初正明四意，次「雖有」下簡示。初文四義即四悉意，次第對四意如文。言「隨時」等四名者，此二十五名皆是隨時趣爾而立，即是通意；故世界義通下三悉，已下三名即是別意。言「隨義便」者，如月光日光青黃白等。言「對治」者，如熱焰不退歡喜等。言「依理」者，如常樂我等。故知四義即是四悉意也。次簡示中言「多用對治」者，於前四義對治意多，如隨便及理猶兼對治。如日光三昧，初出於東，即是隨便；日能破暗，即是對治。月光青等，準此可知。唯有注雨一向純是生善意也。常樂我等名雖似理，義而求之，既三諦常破於三常，以三諦樂破於二苦，以三諦我破不自在，故知此三亦兼用對治，是故云「多」。
次正釋中又二：先釋通意，次各各別釋。以通冠別令別可解。初言「二十五名各四意」者，此之四意不出五行從始至終。初意者，菩薩發心本破自他諸有過患。過患者何？謂一一有各有三惑及以業相。第二意者，菩薩為破自他過患，
【現代漢語翻譯】 現代漢語譯本：怖畏（bhaya，恐懼）不可孤立存在，四德（catvāri guṇāḥ，常、樂、我、凈）不可孤立存在，這些都源於無作四諦（anābhogacatuḥsatya，不造作的四聖諦），也源於破除三有（trayo bhava，欲有、色有、無色有）的因果。
下面從『今釋』開始引用經文廣泛解釋，這是大師自己的解釋。這二十五種三昧（pañcaviṃśati samādhi，二十五種禪定）在《大經》（Mahāyāna Sūtra，大乘經典）解釋聖行（āryadharma，聖者的行為）的文末，在第十三卷中完整列出名稱。其中分為兩部分：首先是正式解釋，其次是解釋疑問。正式解釋又分為兩部分：首先是總的解釋別名的含義，其次在『通釋』下是正式解釋。在第一個部分中又分為兩部分：首先是明確說明四種含義，其次在『雖有』下是簡要說明。第一個部分中的四種含義就是四悉檀（catuḥ-siddhānta，四種成就），次第對應四種含義，如文中所述。說到『隨時』等四個名稱，這二十五個名稱都是隨時順應而建立的，這就是總的含義；所以世界義（lokārtha，世間義）貫通下面的三種悉檀，下面的三種名稱就是個別的含義。說到『隨義便』，例如月光（candraprabha，月亮的光芒）、日光（sūryaprabha，太陽的光芒）、青黃白等。說到『對治』，例如熱焰（tejas，熱力）、不退（avaivartika，不退轉）、歡喜（prīti，喜悅）等。說到『依理』，例如常（nitya，永恒）、樂（sukha，快樂）、我（ātman，真我）等。因此可知四種含義就是四悉檀的含義。其次在簡要說明中說到『多用對治』，在前述四種含義中，對治的含義用得最多，例如隨便和依理也兼有對治的含義。例如日光三昧，最初出現于東方，這是隨便；太陽能破除黑暗，這就是對治。月光、青等，可以依此類推。只有注雨（varṣaṇa，降雨）完全是生善的含義。常樂我等名稱雖然看似依理，但如果探求其含義，既然三諦常（trisatyanitya，三諦的常）破除三種常，用三諦樂（trisatya sukha，三諦的樂）破除二苦，用三諦我（trisatya ātman，三諦的真我）破除不自在，因此可知這三種也兼用了對治，所以說『多』。
其次在正式解釋中又分為兩部分：首先解釋總的含義，其次各自個別解釋。用總的含義統領個別的含義，使個別的含義可以理解。首先說到『二十五名各四意』，這四種含義不出五行，從始至終。第一種含義是，菩薩發心本來是爲了破除自己和他人諸多的過患。過患是什麼？就是每一個都有三種迷惑以及業相。第二種含義是，菩薩爲了破除自己和他人的過患，
【English Translation】 English version: Fear (bhaya) cannot exist in isolation, and the four virtues (catvāri guṇāḥ: permanence, bliss, self, and purity) cannot exist in isolation. These all originate from the unconditioned Four Noble Truths (anābhogacatuḥsatya), and also from breaking the cause and effect of the Three Realms of Existence (trayo bhava: the desire realm, the form realm, and the formless realm).
Next, starting from 'Now Explaining,' scriptures are cited for extensive explanation, which is the Master's own explanation. These twenty-five samādhis (pañcaviṃśati samādhi) are fully listed by name at the end of the section explaining the Holy Conduct (āryadharma) in the Mahāyāna Sūtra, in the thirteenth fascicle. Among them, there are two parts: first, the formal explanation; second, the explanation of doubts. The formal explanation is further divided into two parts: first, a general explanation of the meaning of the different names; second, the formal explanation under 'General Explanation.' In the first part, there are two parts: first, clearly stating the four meanings; second, a brief indication under 'Although there are.' The four meanings in the first part are the meanings of the Four Siddhāntas (catuḥ-siddhānta), corresponding to the four meanings in order, as stated in the text. When speaking of the four names such as 'According to Time,' these twenty-five names are all established according to the circumstances, which is the general meaning; therefore, the meaning of 'Worldly Meaning' (lokārtha) connects the following three Siddhāntas, and the following three names are the individual meanings. When speaking of 'According to the Convenience of Meaning,' such as Moonlight (candraprabha), Sunlight (sūryaprabha), blue, yellow, white, etc. When speaking of 'Antidote,' such as Heat Flame (tejas), Non-retrogression (avaivartika), Joy (prīti), etc. When speaking of 'According to Principle,' such as Permanence (nitya), Bliss (sukha), Self (ātman), etc. Therefore, it can be known that the four meanings are the meanings of the Four Siddhāntas. Next, in the brief indication, it is said that 'Antidote is used more,' among the aforementioned four meanings, the meaning of antidote is used the most, such as convenience and principle also have the meaning of antidote. For example, the Sunlight Samādhi, initially appearing in the east, is convenience; the sun can break through darkness, which is the antidote. Moonlight, blue, etc., can be understood by analogy. Only Rain Pouring (varṣaṇa) is purely the meaning of generating goodness. Although the names of Permanence, Bliss, Self, etc., seem to be according to principle, if one seeks their meaning, since the permanence of the Three Truths (trisatyanitya) breaks the three kinds of permanence, the bliss of the Three Truths (trisatya sukha) breaks the two kinds of suffering, and the self of the Three Truths (trisatya ātman) breaks non-freedom, therefore it can be known that these three also use the antidote, so it is said 'more'.
Next, in the formal explanation, there are two parts: first, explaining the general meaning; second, explaining each individually. Using the general meaning to govern the individual meanings, so that the individual meanings can be understood. First, it is said that 'The twenty-five names each have four meanings,' these four meanings do not go beyond the five lines, from beginning to end. The first meaning is that the Bodhisattva's aspiration is originally to break through the many faults of oneself and others. What are the faults? That is, each one has three confusions and karmic appearances. The second meaning is that the Bodhisattva, in order to break through the faults of oneself and others,
最初發心修習梵行起四弘誓。第三意者，發弘誓已，修于聖行以填弘願，至初地時聖梵兩行一分成就證第一義天，從是已後方名天行。第四意者，自行既成，以本梵行利益於他，即病、兒兩行。次二十五相者，為欲別別銷名示相重廣釋耳。言「一一皆爾」者，且約教道歷有示相。菩薩元初委知諸有諸過患已，而達諸有四德妙理，總起四弘修於五行，自觀三諦行成化物。若得此意，以總冠別文義冷然。
次廣釋二十五相中，言「其一至其四」者，即向通釋四意次第對之，至下漸略以廣照之，或兩字三字以示一意，尋之可見。故初注云「不委記」也。于正釋中三：初廣釋二十五相，次「此二十五皆稱」下釋通名，三「無畏地」下總以妙用結之。初文自為二十五段，初地獄中雲「婆藪」者，《方等陀羅尼經》第一卷云：「爾時婆藪從地獄出，將九十二億諸罪人輩來詣娑婆世界，十方亦然。爾時文殊語舍利弗：此諸罪人，佛未出時造不善行經歷地獄，因於華聚放大光明，承光從於阿鼻獄出。舍利弗言：久聞佛說此婆藪仙作不善行入于地獄，云何今說出于地獄，得值如來？佛言：為欲破一切眾生計定受果報故。善男子！勿謂婆藪是地獄人。何者？婆者言天，藪者言慧，云何天慧之人地獄受苦？又婆者言廣，藪者言通，廣通
【現代漢語翻譯】 現代漢語譯本 最初發心修習梵行（brahmacarya，清凈的行為）時，立下四弘誓願。第三層含義是，發起弘誓大愿之後，修習聖潔的行為來填滿這些弘願，達到初地（bhumi，菩薩修行的階段）時，聖潔的梵行和天道修行便有一部分成就，從而證得第一義天（paramarthasatya，最高的真理）。從那時以後，才能稱為天行。第四層含義是，自身修行成就之後，用原本的梵行去利益他人，這就是病行和兒行。接下來提到的二十五相，是爲了分別詳細地說明名稱和相狀，並加以廣泛解釋。所說的『一一皆爾』，是就教導的道路而言，歷歷在目地顯示出各種相狀。菩薩最初詳細地瞭解了諸有（bhava，存在）的各種過患之後，通達了諸有的四種美妙道理，總括地發起四弘誓願，修習五種行為，自我觀察三諦（trisatya，空、假、中）的修行，從而成就教化眾生的事業。如果能夠理解這個意思，用總體的原則來統領各個部分，那麼文章的意義就會清晰明瞭。
接下來廣泛解釋二十五相，所說的『其一至其四』，就是將前面通用的四種含義依次對應起來，到後面逐漸簡略，用廣泛的內容來照亮它，或者用兩三個字來表示一個含義，仔細尋找就能發現。所以最初的註釋說『不委記』。在正式解釋中分為三部分：首先廣泛解釋二十五相，其次從『此二十五皆稱』開始解釋通用的名稱，第三從『無畏地』開始用妙用來總結。最初的文字分為二十五段，最初在地獄中提到『婆藪（Vasubandhu）』，《方等陀羅尼經》第一卷中說：『當時婆藪從地獄出來，帶領九十二億罪人來到娑婆世界（Sahā，我們所居住的這個世界），十方也是如此。當時文殊菩薩（Manjusri）對舍利弗（Sariputra）說：這些罪人，在佛未出世時造作不善的行為，經歷了地獄，因為華聚（花朵的聚集）放出大光明，承受著光明從阿鼻地獄（Avici，無間地獄）出來。舍利弗說：很久以前就聽說佛說這個婆藪仙人（Rishi）造作不善的行為進入地獄，為什麼現在又說他從地獄出來，得遇如來（Tathagata，佛的稱號）？佛說：爲了破除一切眾生計較固定受果報的觀念。善男子！不要認為婆藪是地獄的人。為什麼呢？婆的意思是天，藪的意思是慧，怎麼會有天慧之人會在地獄受苦呢？而且婆的意思是廣，藪的意思是通，廣通
【English Translation】 English version Initially, when aspiring to cultivate brahmacarya (pure conduct), one makes the four great vows. The third meaning is that, having made the great vows, one cultivates sacred conduct to fulfill these vows. Upon reaching the first bhumi (stage of a Bodhisattva's practice), a portion of both sacred brahmacarya and heavenly practice is accomplished, thus realizing the first paramarthasatya (ultimate truth). Only after this can it be called heavenly practice. The fourth meaning is that, having accomplished self-cultivation, one benefits others with the original brahmacarya, which is the practice of tending to the sick and the practice of caring for children. The following twenty-five aspects are to separately and thoroughly explain the names and characteristics, and to provide a broad interpretation. The phrase 'each and every one is like this' refers to the path of teaching, vividly displaying various aspects. Bodhisattvas initially understand in detail the various faults of all bhava (existences), and then comprehend the four wonderful principles of all existences. They comprehensively make the four great vows, cultivate the five practices, and self-observe the practice of the three trisatya (emptiness, provisional existence, and the middle way), thereby accomplishing the work of transforming sentient beings. If one can understand this meaning, using the overall principle to govern each part, then the meaning of the text will become clear and distinct.
Next, the twenty-five aspects are broadly explained. The phrase 'the first to the fourth' corresponds to the four general meanings mentioned earlier. Later, it gradually becomes more concise, using broad content to illuminate it, or using two or three words to represent one meaning. Careful searching will reveal it. Therefore, the initial note says 'not recorded in detail'. In the formal explanation, there are three parts: first, a broad explanation of the twenty-five aspects; second, starting from 'these twenty-five are all called', an explanation of the common name; and third, starting from 'fearless ground', a conclusion with wonderful functions. The initial text is divided into twenty-five sections. The first mention in hell is 'Vasubandhu'. The first volume of the Fangdeng Dharani Sutra says: 'At that time, Vasubandhu came out of hell, leading ninety-two billion sinners to the Saha world (this world we live in), and the same was true in the ten directions. At that time, Manjusri (Bodhisattva of Wisdom) said to Sariputra (one of the Buddha's chief disciples): These sinners, before the Buddha appeared in the world, committed unwholesome deeds and experienced hell. Because the flower cluster emitted great light, they received the light and came out of Avici (the hell of incessant suffering). Sariputra said: I have long heard the Buddha say that this Rishi Vasubandhu committed unwholesome deeds and entered hell. Why is it now said that he came out of hell and met the Tathagata (title of the Buddha)? The Buddha said: It is to break the concept of all sentient beings calculating fixed retribution. Good man! Do not think that Vasubandhu is a person of hell. Why? Va means heaven, and subandhu means wisdom. How can a person of heavenly wisdom suffer in hell? Moreover, va means broad, and subandhu means thorough, broadly thorough
一切究竟，住于地獄受苦，終無是事。又婆者言高，藪者言妙，婆言斷，藪言智，婆言剛，藪言柔，婆言慈，藪言悲等，廣如初句。」經仍廣明殺羊初緣，當知婆藪非聊爾人也。調達者，示造三逆現墮地獄，令無量人不敢造逆，當知並是無垢之力也。又示逆中諸行不同，有示不迴心者，如調達、伽離，或示迴心如阇王、央掘，又迴心中有障動機發如阇王，有障不動而機發如央掘，示不迴心中有發跡如調達，有不發跡如伽離。又發跡中有與記如調達，有不與記如婆藪。婆藪雖不與記，引地獄眾聽方等經，當知皆非實惡人也。余例可知。下去一一文中言「過患」者，若以三惑為過，二十五有無殊，若委論之，從人性行即諸地不無差降，于見思中見無差降，思惑稍殊，從初禪去地地漸輕，如初禪人無慾思惑，乃至非想無八地欲。若論惡業其名更近，據理只應在於四趣，今文通至東西二洲，北洲已去但名果報，報名則通，惡業名重，故至北洲舍別用通，通名輕故。又準下感應妙中，機名應名各有三義，今且從略各存一義。至下二十五感應中，則一一言之，可發關宜赴對應之。又菩薩三業無非益物，今文但云「示身說法」，不云意者，用彼二業不差物機，即意之善巧也。故妙音觀音中雲「應以何身而得度者，即現其身而為說法。
【現代漢語翻譯】 現代漢語譯本： 說一切眾生最終都停留在地獄受苦，是沒有這樣的事情的。另外，『婆』（Po）表示高，『藪』（Sou）表示妙；『婆』表示斷，『藪』表示智；『婆』表示剛，『藪』表示柔；『婆』表示慈，『藪』表示悲等等，這些含義廣泛如同最初的句子所表達的。經文中仍然詳細說明了殺羊的最初因緣，應當知道婆藪（Vasubandhu，世親）並非隨意之人。提婆達多（Devadatta，佛陀的堂兄，以製造分裂和障礙著稱）示現造作三種逆罪而墮入地獄，是爲了讓無數人不敢造作逆罪，應當知道這都是無垢（Vimala，清凈）之力的顯現。又示現逆罪中各種行為的不同，有示現不迴心者，如提婆達多、伽離（Kalika）；或者示現迴心者，如阿阇世王（Ajatasatru，頻婆娑羅王的兒子）和央掘摩羅（Angulimala，殺人狂魔，后被佛陀度化）。又在迴心中，有障礙發動如阿阇世王，有障礙不動而機緣發動如央掘摩羅，示現不迴心中有發跡如提婆達多，有不發跡如伽離。又發跡中有被授記如提婆達多，有不被授記如婆藪。婆藪雖然沒有被授記，但他引導地獄眾生聽聞方等經典，應當知道他們都不是真正的惡人。其餘例子可以類推得知。下文每一段中提到的『過患』，如果以三惑（貪嗔癡）為過患，那麼二十五有（三界中的二十五種生存狀態）就沒有什麼差別。如果詳細討論，從人性和行為來看，各個地之間並非沒有差別，在見思惑中，見惑沒有差別，思惑稍有不同，從初禪開始，各個地的思惑逐漸減輕，例如初禪之人沒有欲界思惑，乃至非想非非想處天沒有八地欲。如果討論惡業，這個名稱更加貼切，按照道理只應存在於四趣（地獄、餓鬼、畜生、阿修羅），現在經文通指東西二洲，北洲以上只能說是果報，說名稱則可以通用，惡業的名稱很重，所以到了北洲捨棄了特別的名稱而使用通用的名稱，通用的名稱比較輕。又按照下文感應妙中，機名和應名各有三種含義，現在暫且省略，各自保留一種含義。到下文二十五感應中，則會一一說明，可以根據情況來應對。另外，菩薩的身口意三業無一不是爲了利益眾生，現在經文中只說『示身說法』，沒有說意業，是因為運用身口二業不會錯失眾生的根機，這就是意業的善巧。所以妙音菩薩和觀音菩薩的經文中說『應以何身而得度者，即現其身而為說法』。
【English Translation】 English version: The ultimate conclusion that all beings remain in hell suffering is not the case. Furthermore, 'Po' (婆) means high, 'Sou' (藪) means subtle; 'Po' means severance, 'Sou' means wisdom; 'Po' means firm, 'Sou' means gentle; 'Po' means compassion, 'Sou' means sorrow, and so on, with meanings as extensive as those expressed in the initial sentence. The sutra still elaborates on the initial causes of killing sheep, and it should be known that Vasubandhu (婆藪, meaning 'kin of wealth' or 'relative of wealth') is not a trivial person. Devadatta (調達, meaning 'God-given'), by demonstrating the creation of the three rebellious acts and falling into hell, prevents countless people from committing rebellious acts; it should be known that this is all a manifestation of the power of Vimala (無垢, meaning 'stainless'). Moreover, he demonstrates the differences in actions within rebellion, some showing no repentance, such as Devadatta and Kalika (伽離); others showing repentance, such as King Ajatasatru (阇王) and Angulimala (央掘). Furthermore, within repentance, there are those whose obstacles initiate action, like King Ajatasatru, and those whose obstacles do not move but whose opportunities initiate action, like Angulimala. He demonstrates that within non-repentance, there are those who show signs, like Devadatta, and those who do not show signs, like Kalika. Moreover, among those who show signs, there are those who receive predictions, like Devadatta, and those who do not receive predictions, like Vasubandhu. Although Vasubandhu did not receive a prediction, he led the beings in hell to listen to the Vaipulya sutras (方等經), and it should be known that they are not truly evil people. Other examples can be inferred accordingly. When the text below mentions 'faults' (過患), if the three poisons (貪嗔癡, greed, hatred, and delusion) are considered faults, then the twenty-five existences (二十五有, the twenty-five realms of existence in the three realms) are no different. If discussed in detail, from human nature and conduct, the various grounds are not without differences; within the views and thoughts, the views have no differences, but the thoughts are slightly different. Starting from the first dhyana (初禪), the thoughts of each ground gradually lighten, such as those in the first dhyana having no desire-realm thoughts, up to the Realm of Neither Perception Nor Non-Perception (非想非非想處天) having no desires of the eight grounds. If discussing evil karma, this name is more appropriate, and logically it should only exist in the four destinies (四趣, hell, hungry ghosts, animals, and asuras). Now the text generally refers to the eastern and western continents; beyond the northern continent, it can only be called retribution. Saying the name is universal, the name of evil karma is heavy, so when it reaches the northern continent, it abandons the specific name and uses the universal name, because the universal name is lighter. Furthermore, according to the wonderful responses below, the name of the opportunity and the name of the response each have three meanings; now we will briefly omit them and each retain one meaning. In the twenty-five responses below, each will be explained in detail, so that one can respond appropriately according to the situation. Moreover, the three karmas (身口意, body, speech, and mind) of a Bodhisattva are all for the benefit of beings. Now the text only says 'demonstrates the body and teaches the Dharma' (示身說法), without mentioning the mind, because the use of the body and speech does not miss the opportunities of beings, which is the skillful means of the mind. Therefore, in the sutras of Wonderful Sound Bodhisattva (妙音菩薩) and Avalokiteshvara Bodhisattva (觀音菩薩), it is said, 'To those who should be saved by what body, he immediately manifests that body and teaches the Dharma.'
」又云：以應以之言為意業者，應以只是與機不差故也。又下感應中料簡慈悲三世不同，應有法應不同，機復善惡差別，今但直列，當知意通，乃至十界文互亦爾(云云)。文雖在下應預知之，於一有中廣思其相，開拓演布使聽者曠懷，則二十四有冷然自照。若不爾者，將何得名學無緣慈？將何以為圓破有行？義雖次第，依于證道，預說何妨。一一皆言「破」者，次第在初地已上，初地分成，成遂初心，故云「本法功德」。「為龍」者，如輸皮全蟻，如《止觀》第七記。亦如難陀、娑竭之流，並是大權菩薩。「為象」者，如菩薩昔為㹀象，自折己牙以惠獵者。「鵽鳥」者，鵽鳥名也。的刮反，亦篤括反。其狀如雉，《爾雅》云「狀如鴿，鼠腳無後指，啖母鳥，出沙漠。」《大論》十四云：「迦頻阇羅鳥有二親友，謂猴及象，遞推為尊(云云)。相載遊行見者生愧。」廣如論文。「大鷲」者，《大經》第四如來於閻浮提示作五逆天魔外道及女人等，又我示現久住冢間，作大鷲身度諸飛鳥，眾生謂我實是鷲身，為欲度脫諸鷲鳥故如是示現。「鷲」者，《說文》云：「黑色，多子」。「手出香色乳」者，《請觀音》云：「現身作餓鬼，手出香色乳等，乃至遊戲於五道」。故彼經五道偈后總結云：「大慈大悲心，遊戲於五道，
【現代漢語翻譯】 現代漢語譯本 又說：『以應』的『應』字作為意業，是因為『應』字只是與根機沒有偏差的緣故。又在下面的感應中，推測慈悲在過去、現在、未來三世的不同，應有的法應也不同，根機又有善惡的差別，現在只是直接列出，應當知道其意義是相通的，乃至十法界的文句相互之間也是如此（等等）。文句雖然在下面，應當預先知道它，在一個『有』中廣泛思考它的相狀，開拓演布，使聽者心胸開闊，那麼二十四有（指欲界、色界、無色界中的二十四種有情眾生所居住的處所）就會冷然自照。如果不是這樣，將如何能被稱為學習無緣大慈？將如何能夠圓滿地破除有為之行？義理雖然有次第，但依于證道，預先說出來又有什麼妨礙呢？ 一一都說『破』字，是因為次第在初地（菩薩修行階位中的第一階）以上，初地分成，成就最初的發心，所以說『本法功德』。 『為龍』，就像輸皮全蟻（一種螞蟻），如同《止觀》第七所記載。也像難陀（Nanda，釋迦牟尼佛的堂弟）、娑竭（Sāgara，海龍王）之流，都是大權菩薩。 『為象』，就像菩薩過去作為㹀象（一種象），自己折斷自己的牙齒來施捨給獵人。 『鵽鳥』，鵽鳥（一種鳥）的名字。的刮反，也讀作篤括反。它的形狀像雉，《爾雅》說『形狀像鴿子，鼠腳沒有後指，吃母鳥，出自沙漠。』《大智度論》第十四說：『迦頻阇羅鳥（Kapinjala，一種鳥）有兩個親友，一個是猴子，一個是象，互相推舉為尊長（等等）。互相揹著對方，看見的人會感到慚愧。』詳細情況如論文所說。 『大鷲』，《大般涅槃經》第四說，如來在閻浮提（Jambudvipa，我們所居住的這個世界）示現作五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）的天魔外道以及女人等，又我示現長久住在墳墓間，作大鷲身來度脫各種飛鳥，眾生認為我真的是鷲身，爲了度脫各種鷲鳥才這樣示現。 『鷲』，《說文解字》說：『黑色，多子』。 『手出香色乳』，《請觀音經》說：『現身作餓鬼，手出香色乳等，乃至遊戲於五道（地獄、餓鬼、畜生、人、天）。』所以那部經在五道偈之後總結說：『大慈大悲心，遊戲於五道，』
【English Translation】 English version It is also said: 'Taking the word 'should' ('ying' in Chinese) as the intentional karma, is because the 'should' is simply without difference from the opportunity and the machine.' Furthermore, in the following induction, it is expected that compassion will be different in the past, present, and future three generations, and the corresponding Dharma should also be different. The machine also has differences between good and evil. Now, it is only listed directly, and it should be known that its meaning is interconnected, and even the sentences of the Ten Realms are also like this (etc.). Although the sentences are below, they should be known in advance, and the appearance should be widely considered in one 'existence', and expanded and spread so that the listeners can broaden their minds, then the twenty-four existences (referring to the twenty-four places where sentient beings live in the desire realm, the form realm, and the formless realm) will be coldly illuminated by themselves. If not, how can it be called learning unconditioned great compassion? How can one completely break through the actions of conditioned existence? Although the meaning has an order, it depends on the path of enlightenment, so what harm is there in saying it in advance? Every single one says the word 'break', because the order is above the first ground (the first stage in the bodhisattva's path of cultivation), the first ground is divided, and the initial aspiration is achieved, so it is said 'the merit of the original Dharma'. 'Being a dragon' is like transporting the skin of a whole ant (a type of ant), as recorded in the seventh of Zhi Guan (止觀). It is also like Nanda (Nanda, Shakyamuni Buddha's cousin), Sāgara (Sāgara, the Dragon King of the Sea), and others, who are all great power Bodhisattvas. 'Being an elephant' is like the Bodhisattva in the past being a 㹀 elephant (a type of elephant), breaking off his own teeth to give to the hunter. '鵽 bird', the name of the 鵽 bird (a type of bird). The pronunciation is 'di gua fan', also read as 'du kuo fan'. Its shape is like a pheasant. The Er Ya (爾雅) says 'The shape is like a pigeon, with rat feet and no hind toes, it eats its mother bird, and comes from the desert.' The fourteenth of the Mahaprajnaparamita Sutra (大智度論) says: 'The Kapinjala bird (Kapinjala, a type of bird) has two close friends, a monkey and an elephant, who mutually recommend each other as elders (etc.). Carrying each other on their backs, those who see them will feel ashamed.' The details are as described in the thesis. 'Great Garuda', the fourth of the Mahaparinirvana Sutra (大般涅槃經) says that the Tathagata appeared in Jambudvipa (Jambudvipa, the world we live in) as the five rebellious (killing father, killing mother, killing Arhat, shedding the blood of the Buddha, breaking the harmony of the Sangha) heavenly demons, heretics, and women, etc., and I also appeared to live in the tomb for a long time, acting as a great Garuda to liberate various flying birds. Sentient beings thought that I was really a Garuda, and I appeared in this way to liberate various Garudas. 'Garuda', the Shuowen Jiezi (說文解字) says: 'Black, with many offspring'. 'Hands produce fragrant colored milk', the Please Avalokiteshvara Sutra (請觀音經) says: 'Appearing as a hungry ghost, hands produce fragrant colored milk, etc., even playing in the five paths (hell, hungry ghost, animal, human, heaven).' Therefore, that sutra concludes after the verse of the five paths: 'With great compassion and great mercy, playing in the five paths,'
恒以善習慧，無上勝方便，普教一切眾，令離生死苦，常得安樂處，到于涅槃岸，餓鬼飢渴逼，施令得飽滿，或遊戲地獄，或處畜生中，化作畜生形，教以大智慧，令發無上心，或處阿修羅，較言調伏心，令除憍慢習，疾至無為岸。」《大論》第十云：「餓鬼常食糞尿洟唾嘔吐盪滌余汁」。言「凈於三毒根」者，亦《請觀音》偈。「破四動」者，謂果報及三惑。「成三不動」者，動則兼業，諦但有三，業及見思同入俗諦所破故也。諸有皆是。「二禪用雙三昧」者，寄此兩支以立雙名，雙空謂見思俱空，雙假謂入見假思假，雙中謂于見思同入法界。又以中道雙照雙亡，故名雙中。
次釋通名中又二：先釋，次「大經」下引《大經》意釋成。第三文者，無畏地中雲「種種力用」者，明不思議用，如《止觀》第五記。釋不思議境中「不動而遠即其妙義」者，指別初地證法性理，名之為妙，乃成教行粗而證妙，義似開顯，非開權顯實之妙。
次料簡中二：先問答料簡，次融會。初文又二：先問，次答中引《法華》云「四意具足」者，第三卷經破有已下四行偈文四意具足，初破有等二句對治意，「隨眾生」下一行二句世界意，「有智」下一行為人意，「是故」下一行第一義意，是故前文四悉立名。「又以此文銷諸三
昧四種義」者，所破之有即是諸有過患，能破即是本法功德，法王即是結行成就，隨眾生欲即是慈悲破有。次引《涅槃》明菩薩破有等以融會者，一者佛與菩薩因果之別，二者菩薩顯次第行，佛即顯于不次第行。
問：
菩薩在因，法王是果，菩薩是果即是法王，何足顯于圓別兩義？
答：
雖是因果，彼是別因，此是圓果，借人標教定非圓因，況以義推及經部驗？別圓自顯何須致疑？何者？《涅槃》義通方便，別以如來標圓；此經顯實開權，更無三教方便，以此推驗圓別自分，是故菩薩從初地來分分破有，如來究竟故名法王。
次明梵行者，始從初心發大慈悲以行填愿，來至初地方一分成，爾時慈悲方名梵行。于中為九：初釋名，次「以此」下功能名立，三「菩薩」下得名之由，四「非余」下簡非破邪，五「以今」下結歸正體，六「大經」下引證無緣，七「若依」下顯圓辨異，八「慈若不具」下反以偏顯圓，九以功能結名。此之九文一一皆須約中理破無明，無緣慈悲為利他故而為拔與，方應此文。經釋聖行盡第十三至第十四卷初，明梵行品盡第十八卷，品初釋七善，次廣釋四無量心，既以眾生緣等三釋慈無量，餘三準例亦應具三，故此中所引並在梵行品內，顯次第邊判屬福德，故云
【現代漢語翻譯】 現代漢語譯本：『昧四種義』指的是，所要破除的『有』就是各種過患，能破除這些過患的就是根本法的功德，『法王』指的是結行成就，『隨眾生欲』指的是以慈悲心破除『有』。接下來引用《涅槃經》來闡明菩薩破除『有』等，是爲了融合以下兩點：一是佛與菩薩在因果上的區別，二是菩薩顯現次第修行，而佛則顯現不次第的修行。
問：
菩薩在因位，法王是果位，如果菩薩是果位，那就是法王，這又如何能顯現圓教和別教的兩種含義呢？
答：
雖然都是因果關係，但菩薩是別教的因，佛是圓教的果。借用人來標榜教義，必定不是圓教的因，更何況用義理來推斷，用經文來驗證呢？別教和圓教自然顯現，何須懷疑？為什麼這麼說呢？《涅槃經》的義理貫通方便法門，別教用如來來標榜圓教；這部經顯現真實，開顯權巧，不再有三教的方便法門。用這個來推斷驗證，圓教和別教自然區分。因此，菩薩從初地開始，逐漸破除『有』，如來達到究竟，所以被稱為法王。
接下來闡明『梵行』，從最初發初心，生起大慈悲心，用修行來填滿願望，到達初地時，才算完成一分。這時，慈悲才被稱為『梵行』。其中分為九個部分：首先是解釋名稱，其次是『以此』之後，用功能來確立名稱，第三是『菩薩』之後，說明獲得名稱的原因，第四是『非余』之後，簡別不是破邪，第五是『以今』之後，總結歸於正體，第六是『大經』之後，引用證明無緣慈，第七是『若依』之後，顯現圓教，辨別差異，第八是『慈若不具』之後，反過來用偏教來顯現圓教，第九是用功能來總結名稱。這九段文字，每一段都必須用中道的道理來破除無明，無緣慈悲是爲了利益他人而給予和拔除，才符合這段文字的含義。《涅槃經》解釋聖行，從第十三卷到第十四卷初，闡明梵行品，到第十八卷，品初解釋七善，接著廣泛解釋四無量心，既然用眾生緣等三種方式解釋慈無量心，其餘三種也應該參照這個例子，所以這裡所引用的都在梵行品內，顯現次第修行，判屬於福德，所以說。
【English Translation】 English version: 『The four meanings of ignorance』 refer to: the 『existence』 to be destroyed is all kinds of faults; the ability to destroy these faults is the merit of the fundamental Dharma; 『Dharma King』 refers to the accomplishment of the concluding practice; 『according to the desires of sentient beings』 refers to destroying 『existence』 with compassion. Next, quoting the Nirvana Sutra to clarify the bodhisattva's destruction of 『existence,』 etc., is to integrate the following two points: first, the difference between the Buddha and the bodhisattva in terms of cause and effect; second, the bodhisattva manifests gradual practice, while the Buddha manifests non-gradual practice.
Question:
The bodhisattva is in the causal stage, and the Dharma King is in the resultant stage. If the bodhisattva is in the resultant stage, then that is the Dharma King. How can this manifest the two meanings of perfect and distinct teachings?
Answer:
Although both are cause and effect, the bodhisattva is the distinct cause, and the Buddha is the perfect effect. Using a person to promote a teaching is definitely not a perfect cause, let alone using reasoning to infer and scriptures to verify? The distinct and perfect teachings naturally manifest themselves, why doubt? Why do I say this? The meaning of the Nirvana Sutra connects to expedient means, and the distinct teaching uses the Tathagata (如來) [Thus Come One] to promote the perfect teaching; this sutra reveals the truth and opens up the expedient, and there are no longer the expedient means of the three teachings. Using this to infer and verify, the perfect and distinct teachings are naturally distinguished. Therefore, the bodhisattva gradually destroys 『existence』 from the first ground (初地) [first of the ten bhumis], and the Tathagata attains ultimate completion, so he is called the Dharma King.
Next, explaining 『Brahma-conduct』 (梵行), from the initial arising of the aspiration, generating great compassion, and using practice to fulfill the vows, only when reaching the first ground is one part completed. At this time, compassion is called 『Brahma-conduct.』 It is divided into nine parts: first, explaining the name; second, after 『with this,』 establishing the name with function; third, after 『bodhisattva,』 explaining the reason for obtaining the name; fourth, after 『not other,』 distinguishing that it is not destroying the heterodox; fifth, after 『now,』 summarizing and returning to the correct essence; sixth, after 『great sutra,』 quoting to prove causeless compassion; seventh, after 『if relying,』 manifesting the perfect teaching and distinguishing differences; eighth, after 『compassion is incomplete,』 conversely using the partial teaching to manifest the perfect teaching; ninth, summarizing the name with function. Each of these nine paragraphs must use the doctrine of the Middle Way to destroy ignorance. Causeless compassion is for the benefit of others, giving and removing, which is in accordance with the meaning of this passage. The Nirvana Sutra explains the holy conduct, from the thirteenth to the beginning of the fourteenth volume, clarifying the Brahma-conduct chapter, to the eighteenth volume, the beginning of the chapter explains the seven good qualities, and then extensively explains the four immeasurable minds (四無量心). Since the immeasurable mind of loving-kindness (慈無量心) is explained in three ways, such as the condition of sentient beings, the other three should also follow this example, so what is quoted here is all within the Brahma-conduct chapter, manifesting gradual practice, and is judged to belong to merit, so it is said.
法聚。若無緣慈稱三諦理，則非復福德，約與拔邊仍屬福德，故今文中須且屬福。然體是中道，故初文云「無二邊愛見」等，愛見是有邊，證得是無邊，從初以來緣于中凈而起慈悲故名梵行。言「喜舍」者，見諸眾生已離二死得中道樂而生歡喜，恐墜二邊，常于眾生起法界想，名之為舍。
三天行者，《涅槃》不釋指在雜華，即《華嚴》也。若《大論》中指《華嚴經》名不思議經，當知並是隨翻譯者取名各別其義不殊，所以彼經從初地已上並是天行所攝。若從初住得二十五三昧，即從此位皆天行攝，經兼二意，故初后更顯。若次第意，至初地時方證無生，于中為三：初約釋名辨位，次「菩薩」下明天行所到，三「天行」下對餘四行以辨有行之由。初文言「道前」等者，道謂自行真實之道，未契實道、真如在纏故名為理，故以地前名為道前；初地已上已證實理，復由此理成於後行，初證已后究竟已前併名道中。由此地行理究竟顯，已顯之理名為道后，自行證后故名道后。今以初地所顯之理，復結成於第二地行，故云「天行」。次文破十重已天行方息。第三文言「慧莊嚴」等者，一一地中皆以中慧莊嚴中理依真修行也。
第四嬰兒行者，在第十八文末，今文所列具如經文，但《大經》文先列不次第行，次明次
【現代漢語翻譯】 現代漢語譯本：法聚（Dharma Collection）。如果不是緣于慈悲而稱揚三諦之理，那就不是真正的福德。如果只是執著于斷除或提升，仍然屬於福德的範疇。因此，本文中必須將其歸屬於福德。然而，其本體是中道，所以文章開頭說『沒有二邊的愛見』等等。愛見是有邊，證得是無邊，從一開始就緣于中道的清凈而生起慈悲，所以稱為梵行（Brahma-faring）。說到『喜舍』，是說見到眾生已經脫離二種死亡，獲得中道的快樂而生歡喜。又因為害怕他們墮入二邊，所以常常對眾生生起法界之想，這叫做舍（letting go）。 三天行者，《涅槃經》（Nirvana Sutra）沒有解釋，指的是在雜華，也就是《華嚴經》（Avatamsaka Sutra）。如果《大智度論》（Mahaprajnaparamita-sastra）中指《華嚴經》為不思議經，應當知道這都是隨著翻譯者取名不同，其實意義沒有差別。所以那部經從初地（first bhumi）以上都是天行所攝。如果從初住（first stage of abiding）獲得二十五種三昧（samadhi），那麼從此位開始都屬於天行所攝，經文兼具兩種意思，所以前後更加明顯。如果是次第的意思，到初地的時候才證得無生（non-origination），其中分為三：首先是解釋名稱辨別位次，其次『菩薩』（Bodhisattva）以下說明天行所到達的境界，第三『天行』以下對比其餘四行來辨別有行的原因。開頭說『道前』等等，道是指自行真實之道，未契合實道，真如（Tathata）被纏縛，所以用地前稱為道前；初地以上已經證實理，又由此理成就後來的修行，初證以後究竟以前都叫做道中。由此地行之理究竟顯現，已經顯現的理叫做道后，自行證悟之後所以叫做道后。現在用初地所顯現的理，又結合成為第二地行，所以說『天行』。後面的文章破除十重之後天行才停止。第三段說『慧莊嚴』等等，每一地中都用中道的智慧來莊嚴中道的理，依真如而修行。 第四嬰兒行，在第十八文末尾，現在文章中所列的都如同經文，但是《大般涅槃經》（Mahaparinirvana Sutra）先列出不次第的行，然後說明次第。
【English Translation】 English version: Dharma Collection. If one does not praise the principle of the Three Truths with compassion, then it is not true merit. If one only clings to cutting off or elevating, it still belongs to the category of merit. Therefore, it must be attributed to merit in this text. However, its essence is the Middle Way, so the beginning of the text says 'without the love and views of the two extremes' and so on. Love and views are the extreme of existence, and realization is the extreme of non-existence. From the beginning, it arises from compassion based on the purity of the Middle Way, so it is called Brahma-faring. Speaking of 'joy and equanimity', it means seeing that sentient beings have escaped the two deaths and obtained the joy of the Middle Way, and thus joy arises. Fearing that they may fall into the two extremes, one constantly generates the thought of the Dharma Realm towards sentient beings, which is called equanimity (letting go). The Three Heavens Practice, the Nirvana Sutra does not explain, refers to the mixed flowers, which is the Avatamsaka Sutra. If the Mahaprajnaparamita-sastra refers to the Avatamsaka Sutra as the Inconceivable Sutra, it should be known that these are all different names taken by translators, but their meanings are not different. Therefore, that sutra from the first bhumi (first ground) and above is all included in the Heavenly Practice. If one obtains twenty-five samadhis (concentration) from the first stage of abiding, then from this position onwards, it is all included in the Heavenly Practice. The sutra has two meanings, so the beginning and the end are more obvious. If it is the meaning of sequence, one only realizes non-origination at the time of the first bhumi, which is divided into three: first, explaining the name and distinguishing the position; second, 'Bodhisattva' below explains the realm reached by the Heavenly Practice; third, 'Heavenly Practice' below compares the remaining four practices to distinguish the cause of having practice. The beginning says 'before the path' and so on, the path refers to the true path of self-practice, not yet in accordance with the true path, Tathata (suchness) is entangled, so the ground before is called before the path; the first bhumi and above have already realized the true principle, and this principle is used to achieve later practice, the first realization after the ultimate before is called in the path. Therefore, the principle of the ground practice is ultimately revealed, and the revealed principle is called after the path, self-practice after enlightenment is called after the path. Now, the principle revealed by the first bhumi is combined into the second ground practice, so it is called 'Heavenly Practice'. The following article breaks the ten heavy layers before the Heavenly Practice stops. The third paragraph says 'wisdom adornment' and so on, in each ground, the wisdom of the Middle Way is used to adorn the principle of the Middle Way, and practice is based on suchness. The fourth Infant Practice is at the end of the eighteenth article, and what is listed in the current article is like the sutra text, but the Mahaparinirvana Sutra first lists the non-sequential practices, and then explains the sequence.
第。今文先明次第者，為成前漸后頓故爾。雖前後不同，並是為顯不次第耳。于中為三：初正釋，次判，三開。初文為五：初正明行體，次「天行」下與天行對辨冥顯不同，三「眾生」下明用行意，四「慈善」下明機感之相，五「漸修」下正出行相。初文者，「福」謂梵行位位慈悲，「慧」謂天行地地觀照。二三四文可見。五行相者，彼經初列圓教，文云「言嬰兒者不能起住去來語言」，章安釋云：「不起即常，不住即凈，不去來即我，不語言即樂」，即最後文是。次明次第，具如此文，先漸、后頓。漸中二：先列，次引經釋成。初文二：先釋、次結。釋中初人天、次藏、次通、后別。結文中言「俯同群小」等者，肇云「仰攀玄根俯提弱喪」，初句是上求，下句是下化，理為道本，故云「玄根」。嬰兒失故鄉，故名為「弱喪」。方便善微名為嬰兒，本有真如名為故鄉。今用彼意，故云「俯提」。次引經釋成中，先藏、次通、次別等菩薩。又次人天后二乘，疏釋意同。後文又云又嬰兒者，厭生死苦則為說二乘樂，以是故知有斷不斷、真不真、得不得、修不修。後文無譬，觀文似如用前所釋隨機而說，故知乃取別教初地已前、圓教初住已前，皆名嬰兒。初言「嘙啝」者如前釋。次云「判開例可解」者，例前諸文，約教約味
【現代漢語翻譯】 現代漢語譯本： 第。現在說明經文的先後次序，是爲了成就前面漸修後面頓悟的緣故。雖然前後不同，但都是爲了顯示沒有固定次序的道理。其中分為三部分：首先是正式解釋，其次是判別，第三是開顯。首先的經文分為五部分：首先是正式說明行持的本體，其次是『天行』（dhyāna-vihāra，禪定遊樂）以下，與天行對比辨別冥顯的不同，第三是『眾生』（sattva，有情）以下，說明用行持的意圖，第四是『慈善』（maitri-karuna，慈悲）以下，說明機緣感應的現象，第五是『漸修』以下，正式闡述修行的方法。首先的經文，『福』（punya，功德）指的是梵行（brahmacarya，清凈行）中各個階段的慈悲，『慧』（prajna，智慧）指的是天行中各個階段的觀照。第二、三、四部分經文可以自行理解。第五部分關於修行的方法，那部經首先列出圓教，經文說『所謂嬰兒（bāla，幼童）不能站立、停留、行走、說話』，章安解釋說：『不起就是常（nitya，永恒），不住就是凈（subha，清凈），不去來就是我（atman，真我），不說話就是樂（sukha，快樂）』，指的就是最後的部分。其次說明次序，就像這段經文所說，先漸修，后頓悟。漸修中分為兩部分：先是列出，然後引用經文解釋說明。首先的經文分為兩部分：先是解釋，然後是總結。解釋中先是人天乘，其次是藏教，其次是通教，最後是別教。總結的經文中說『俯同群小』等，肇法師說『仰攀玄根俯提弱喪』，前一句是向上追求，后一句是向下教化，理是道的根本，所以說是『玄根』。嬰兒失去了故鄉，所以叫做『弱喪』。方便善巧而細微的法門叫做嬰兒，本有的真如（tathata，如如）叫做故鄉。現在引用他的意思，所以說『俯提』。其次引用經文解釋說明，先是藏教、通教、別教等菩薩（bodhisattva，菩提薩埵）。又其次是人天乘后是二乘，疏文的解釋意思相同。後面的經文又說又嬰兒，厭惡生死苦惱的就為他們說二乘的快樂，因此可知有斷與不斷、真與不真、得與不得、修與不修。後面的經文沒有譬喻，看經文好像是用前面所解釋的隨機說法，所以知道是取別教初地以前、圓教初住以前，都叫做嬰兒。開始說『嘙啝』（ba ha）就像前面所解釋的。其次說『判別開顯可以類推理解』，是類推前面的經文，從教和味的方面來理解。
【English Translation】 English version: Now, explaining the order of the text is for the sake of achieving gradual cultivation followed by sudden enlightenment. Although the order differs, it all serves to reveal the principle of no fixed order. Within this, there are three parts: first, the formal explanation; second, the judgment; and third, the revelation. The initial text is divided into five parts: first, the formal explanation of the substance of practice; second, from 'dhyāna-vihāra' (天行, meditative dwelling) below, contrasting the difference between the hidden and the manifest; third, from 'sattva' (眾生, sentient beings) below, explaining the intention of using practice; fourth, from 'maitri-karuna' (慈善, loving-kindness and compassion) below, explaining the appearance of interaction between potential and response; and fifth, from 'gradual cultivation' (漸修) below, formally elucidating the aspects of practice. In the initial text, 'punya' (福, merit) refers to the loving-kindness and compassion in each stage of brahmacarya (梵行, pure conduct), and 'prajna' (慧, wisdom) refers to the contemplation in each stage of dhyāna-vihāra. The second, third, and fourth parts of the text are self-explanatory. The fifth part, concerning the aspects of practice, that sutra initially lists the perfect teaching, with the text saying, 'The so-called 'bāla' (嬰兒, infant) cannot stand, stay, go, or speak.' Zhang'an explains, 'Not arising is nitya (常, permanence), not staying is subha (凈, purity), not going or coming is atman (我, self), not speaking is sukha (樂, bliss),' which refers to the final part. Next, explaining the order, as this text says, first gradual cultivation, then sudden enlightenment. Within gradual cultivation, there are two parts: first, listing; then, citing sutras to explain and establish. The initial text is divided into two parts: first, explanation; then, conclusion. In the explanation, first is the human and deva vehicle, then the Tripitaka teaching, then the common teaching, and finally the distinct teaching. The concluding text says 'condescending to the masses,' etc. Dharma Master Zhao said, 'Looking up to grasp the profound root, looking down to lift up the weak and lost.' The first sentence is seeking upwards, and the second sentence is transforming downwards. Principle is the root of the Way, so it is called 'profound root.' The infant has lost their homeland, so they are called 'weak and lost.' Skillful and subtle expedient means are called infants, and the inherent tathata (真如, suchness) is called the homeland. Now, using his meaning, it is said 'condescending to lift up.' Next, citing sutras to explain and establish, first are the bodhisattvas (菩薩, enlightenment beings) of the Tripitaka teaching, the common teaching, and the distinct teaching, etc. Then, next are the human and deva vehicle followed by the two vehicles, and the meaning of the commentary is the same. The later text also says, 'Also, for infants, if they are weary of the suffering of birth and death, then the joy of the two vehicles is spoken to them.' Therefore, it can be known that there is cutting off and not cutting off, true and not true, attaining and not attaining, cultivating and not cultivating. The later text has no metaphors; looking at the text, it seems to use the previously explained teachings to speak according to the potential, so it is known that it takes those before the initial ground of the distinct teaching and before the initial dwelling of the perfect teaching, all of whom are called infants. The initial saying of 'ba ha' (嘙啝) is as explained before. Next, saying 'judgment and revelation can be inferred and understood' is inferring from the previous texts, understanding from the aspects of teaching and flavor.
前粗后妙開粗即妙，亦應可解。慧聖行及梵天行不云判開，若至其位，即云用者何耶？聖行如前說，梵天並是初證法無淺深，故無判開。若判者且約梵行從因為論，諸地慈悲遞判可爾。今云同小，既從人天終至圓教，初心行者同名嬰兒，故得於茲以用判等。
五明病行者，嬰兒行后無病行文，自古講者指前第十卷中〈現病品〉文以為病行，彼文具釋三障三毒。次明作五無間，譭謗正法作一闡提，后廣比決如來具足常樂我凈，迦葉次引諸力為難，小大及青牛凡野二四牙雪山香青黃赤白山優缽拘物分陀利(已上是象)，人中之力士並及缽揵提，八臂那羅延如是十十增劣十住一節，云何如來如彼嬰兒？如來因為迦葉廣說我無始來已離病身等。下文又列三種病人，謂五無間、誹謗正法、作一闡提。又有五種病人，謂八六四二及十千等，並是示為惡行故也。故與漸次嬰兒行同。若準今意，例嬰兒行既遍大小，病行同惡理亦應遍。于中為二：先釋，次「是故」下結。初文為五：初明行之所依，次「若始」下明有行之由，三「今同」下與嬰兒行對辨，四「以眾生」下明有病之緣，五「或遊戲」下正明行相。前四如文。行相中雲「金鏘」等者，《大論》中如來示有九惱，四如今文。冬至前後八夜寒風破竹索衣，熱病求乳如《乳光
【現代漢語翻譯】 現代漢語譯本： 如果說前粗后妙，開粗即妙，也應該可以這樣理解。慧聖行和梵天行沒有明確區分開來，如果達到了那個位置，就說『用』是什麼意思呢？聖行如前面所說，梵天行是指初次證悟，對法的理解沒有深淺之分，所以沒有區分開來。如果要區分，就從梵行從因地來討論，諸地的慈悲可以依次區分。現在說（梵行）與小乘相同，既然是從人天乘最終達到圓教，初心修行者都可稱為嬰兒，所以可以用『用』來判斷是否相同。 五明病行者，嬰兒行之後沒有關於病行的文字，自古以來的講解者都指前第十卷中《現病品》的文字作為病行，那段文字詳細解釋了三障三毒（貪嗔癡）。接下來闡明了作五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），譭謗正法，成為一闡提（斷善根的人），後面廣泛地比較和決斷如來具足常樂我凈（佛的四德），迦葉（佛陀的弟子）接著引用各種力量來為難（佛陀），包括小象、大象以及青牛、凡野二四牙象、雪山象、香象、青黃赤白山象、優缽羅象、拘物頭象、分陀利象（以上都是象），人中的大力士以及缽揵提（人名），八臂那羅延（印度教神祇），像這樣十十遞增，十住（菩薩修行階位）只是一節，如來怎麼能像他們這些嬰兒一樣呢？如來因此為迦葉詳細解釋說我從無始以來就已經遠離病身等等。下文又列舉了三種病人，即作五無間罪、誹謗正法、成為一闡提。又有五種病人，即八、六、四、二以及十千等等，都是爲了示現惡行。所以與漸次的嬰兒行相同。如果按照現在的理解，既然嬰兒行遍及大小乘，病行同屬惡行，也應該遍及。其中分為兩部分：先解釋，然後『是故』下面總結。初文分為五部分：首先說明行之所依，其次『若始』下面說明有行的原因，第三『今同』下面與嬰兒行對比辨析，第四『以眾生』下面說明有病的原因，第五『或遊戲』下面正式說明行相。前四部分如文字所說。行相中說『金鏘』等，《大論》（《大智度論》）中如來示現有九惱，四種與現在的文字相同。冬至前後八夜寒風破竹索衣，熱病求乳如《乳光（經名，待補全）》所說。
【English Translation】 English version: If we say that the beginning is coarse and the end is wonderful, and that opening the coarse is the same as the wonderful, then it should be understandable. The Wisdom Saint Practice (Hui Sheng Xing) and Brahma Practice (Fan Tian Xing) are not clearly distinguished. If one reaches that position, what does it mean to say 'use'? The Saint Practice is as described earlier. The Brahma Practice refers to the initial enlightenment, where the understanding of the Dharma has no depth or shallowness, so there is no distinction. If we were to distinguish, we would discuss the Brahma Practice from the perspective of the cause, and the compassion of the various grounds (of Bodhisattvas) could be distinguished sequentially. Now it is said that (the Brahma Practice) is the same as the Small Vehicle (Hinayana), since it ultimately reaches the Perfect Teaching (Perfect Teaching) from the Human and Heavenly Vehicle (Human and Heavenly Vehicle), and beginners in practice can all be called infants, so we can use 'use' to judge whether they are the same. The Five Clear Illness Practice (Wu Ming Bing Xing): After the Infant Practice (Ying Er Xing), there is no text about the Illness Practice. Since ancient times, lecturers have referred to the text in the 'Manifesting Illness' chapter in the tenth volume as the Illness Practice. That text explains in detail the Three Obstacles (greed, hatred, and ignorance) and the Three Poisons (greed, hatred, and delusion). Next, it clarifies the commission of the Five Heinous Offenses (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), slandering the True Dharma, and becoming an Icchantika (a person who has severed their roots of goodness). Later, it extensively compares and determines that the Tathagata (another name for Buddha) possesses Permanence, Bliss, Self, and Purity (the Four Virtues of the Buddha). Kashyapa (a disciple of the Buddha) then cites various powers to challenge (the Buddha), including small elephants, large elephants, as well as blue oxen, ordinary wild elephants with two or four tusks, snow mountain elephants, fragrant elephants, blue, yellow, red, and white mountain elephants, Utpala elephants, Kumuda elephants, and Pundarika elephants (all of the above are elephants), the strongmen among humans, as well as Patagandhi (a person's name), and the eight-armed Narayana (a Hindu deity). Like this, increasing by tens, the Ten Abodes (stages of Bodhisattva practice) are only one section. How can the Tathagata be like these infants? The Tathagata therefore explained in detail to Kashyapa that I have been free from the body of illness since beginningless time, etc. The following text also lists three kinds of sick people, namely those who commit the Five Heinous Offenses, slander the True Dharma, and become Icchantikas. There are also five kinds of sick people, namely eight, six, four, two, and ten thousand, etc., all to show evil deeds. Therefore, it is the same as the gradual Infant Practice. If we follow the current understanding, since the Infant Practice pervades the Small and Great Vehicles (Mahayana), and the Illness Practice belongs to evil deeds, it should also pervade. It is divided into two parts: first, explain, and then summarize below 'Therefore'. The initial text is divided into five parts: first, explain the basis of the practice, second, explain the reason for having the practice below 'If beginning', third, compare and analyze with the Infant Practice below 'Now same', fourth, explain the reason for having illness below 'Because of sentient beings', and fifth, formally explain the appearance of the practice below 'Or play'. The first four parts are as the text says. In the appearance of the practice, it says 'Golden clang', etc. In the Mahaprajnaparamita Shastra (Da Zhi Du Lun), the Tathagata shows nine afflictions, four of which are the same as the current text. Eight nights of cold wind breaking bamboo and wearing straw clothes around the winter solstice, seeking milk for fever is as stated in the Milk Light (Sutra name, to be completed).
經》，具如后。又有調達出血，旃遮女謗，乞食不得空缽而還，琉璃害釋佛時頭痛，及雙林背痛等，若《興起行經》有七宿緣，謂金鏘、馬麥、頭痛、背痛、出血、女謗、苦行，廣如彼經。
次料簡中二：先問、次答。初「問聖行證三地」等者，經中戒聖行文末結云「即得證於初不動地」，定聖行文末結云「證堪忍地」，慧聖行文末結云「證無所畏地」，故今判云從淺至深。若不次第一心中證，故非條然。梵行者慈悲喜文末結云「證一子地」，次舍文末結云「證空平等地」，前三是事，后一是理，故今判云行有事理故證二地，故以為難。次答中為三：初約因果別故有證無證，次「又有」下約別圓以判，三「又地前」下明圓別互融。初二如文。互融中二：初明互融以顯文意，次還約別釋以辨文相。初言地前非不修圓，顯圓義也；登地非無有別，顯別義也。仍依教道故登地猶別。次仍依文別判者，又二：初明地前顯別，次明登地同圓。初文者如向問中所釋，從淺至深三地至果各得其名，是故聖行三地各證，當知地前戒定兩行雖復立名，未若初地與無畏同結，故云「至深」。次明登地同圓者，即是融前地前諸行，又為四：初融前三地，至初地時並從果攝，從勝立此三地之名。次「無畏地」下，即此三地得名之由，至初
【現代漢語翻譯】 現代漢語譯本： 《經》中詳細記載了這些事件。此外，還有提婆達多（Devadatta，佛陀的堂兄，后為佛陀的敵人）出血事件，旃遮女（Ciñcā-māṇavikā，一個誹謗佛陀的女人）的誹謗，乞食不得空缽而歸，琉璃王（Virudhaka，拘薩羅國的國王）殺害釋迦族時佛陀頭痛，以及在雙林（Śāla Grove，佛陀涅槃之地）背痛等事件。如果參考《興起行經》，其中有七宿緣，分別是金鏘、馬麥、頭痛、背痛、出血、女謗、苦行，詳細內容見該經。
接下來進行料簡，分為兩部分：先提問，后回答。首先，關於『聖行證三地』等問題，經中關於戒聖行的結尾說『即得證於初不動地』，關於定聖行的結尾說『證堪忍地』，關於慧聖行的結尾說『證無所畏地』，因此現在判斷是從淺到深。如果不是依次一心證得，就不是條條分明。關於梵行，慈悲喜的結尾說『證一子地』，舍的結尾說『證空平等地』，前三者是事，后一者是理，因此現在判斷說修行有事理，所以證得二地，因此以此為難。其次，回答分為三部分：首先，因為因果不同，所以有證得和未證得的區別；其次，『又有』之後，從別圓的角度進行判斷；第三，『又地前』之後，說明圓融和差別相互融合。前兩部分如原文所述。相互融合分為兩部分：首先，說明相互融合以彰顯文意；其次，仍然從差別的角度解釋以辨析文相。首先說地前並非不修圓融，彰顯了圓融的意義；登地並非沒有差別，彰顯了差別的意義。仍然依據教道，所以登地仍然有差別。其次，仍然依據原文進行差別判斷，又分為兩部分：首先，說明地前彰顯差別；其次，說明登地共同圓融。首先，原文如先前問題中所解釋的，從淺到深三地到果各自得到其名，因此聖行三地各自證得，應當知道地前戒定兩行雖然也立名，但不如初地與無畏同結，所以說『至深』。其次，說明登地共同圓融，就是融合前面地前的各種修行，又分為四部分：首先，融合前三地，到初地時全部從果攝取，從殊勝的角度建立這三地的名稱。其次，『無畏地』之後，就是這三地得名的緣由，到初地時
【English Translation】 English version: The 《Sūtra》 details these events. Furthermore, there are the events of Devadatta (佛陀的堂兄，后為佛陀的敵人) shedding blood, Ciñcā-māṇavikā (一個誹謗佛陀的女人) slandering, returning with an empty bowl after failing to beg for alms, Virudhaka (拘薩羅國的國王) harming the Śākya clan causing the Buddha's headache, and the back pain in the Śāla Grove (Śāla Grove，佛陀涅槃之地). If referring to the 《Rising Action Sūtra》, it contains the seven karmic connections, namely golden clangs, horse barley, headache, back pain, bleeding, female slander, and ascetic practices, as detailed in that sūtra.
Next is the analysis, divided into two parts: first the question, then the answer. Firstly, regarding the question of 'holy practice proving the three grounds,' the ending of the section on precepts in the sūtra says 'immediately attaining the first immovable ground,' the ending of the section on concentration says 'proving the tolerant ground,' and the ending of the section on wisdom says 'proving the fearless ground,' therefore it is now judged as from shallow to deep. If not attained sequentially with one mind, then it is not clearly distinct. Regarding Brahma-viharas, the ending of loving-kindness, compassion, and joy says 'proving the one-child ground,' and the ending of equanimity says 'proving the empty equality ground,' the former three are matters, and the latter is principle, therefore it is now judged that practice has both matter and principle, so proving the two grounds, therefore this is taken as a difficulty. Secondly, the answer is divided into three parts: firstly, because the causes and effects are different, there is a distinction between proving and not proving; secondly, after 'furthermore,' judging from the perspective of distinct and complete; thirdly, after 'furthermore, before the ground,' clarifying the mutual integration of complete and distinct. The first two parts are as stated in the text. Mutual integration is divided into two parts: firstly, clarifying mutual integration to manifest the meaning of the text; secondly, still explaining from the perspective of distinct to analyze the textual appearance. Firstly, saying that before the ground, it is not that one does not cultivate completeness, manifesting the meaning of completeness; attaining the ground is not without distinction, manifesting the meaning of distinction. Still relying on the teachings, so attaining the ground still has distinction. Secondly, still relying on the text to judge distinctly, it is again divided into two parts: firstly, clarifying that before the ground manifests distinction; secondly, clarifying that attaining the ground is jointly complete. Firstly, the text is as explained in the previous question, from shallow to deep, the three grounds each obtain their names according to their fruits, therefore the holy practice of the three grounds each proves, it should be known that although the two practices of precepts and concentration before the ground are also established, they are not as closely connected as the first ground and fearlessness, so it is said 'to the deepest.' Secondly, clarifying that attaining the ground is jointly complete, which is integrating the various practices before the ground, and it is again divided into four parts: firstly, integrating the first three grounds, when reaching the first ground, all are taken from the fruit, establishing the names of these three grounds from the perspective of superiority. Secondly, after 'fearless ground,' this is the reason for the names of these three grounds, when reaching the first
地時具四德，故得三地名。得非前後，故三地同時。三明別圓之意，為二：先法、次譬。譬中雲「朝三暮四」者，莊周明狙公賦杼，「杼」字似與反，亦可甚與反，即斟酌也。非今所用，字即從手，今所用者字應從木，亦云栗也。「狙」者猿也。《說文》云「玃屬」。「賦」者布與也，亦平量也。朝三暮四眾狙皆怒，朝四暮三眾狙皆悅。司馬彪曰：「三升四升，數則不別、用時不同。」今地前地上明圓明別亦復如是，赴機說異理實無差。四從「登地」去融前五行自他因果各別，今至初地前次第行至此同成地地中法，盡成地地五行之相。又三：初融自行，次融化他，三誡勸。自行是聖行天行，至初地時同成初地天行故也。次融化他中二：梵行是化他根本，病兒是化他之相，亦是體用，故此三行至初地時同成初地化他體用也。三「佛地」下誡勸。
次明圓五行中二：初約教，次觀心。初文又四：初引經立行，次「此大」下判因果，三舉此斥偏，四「若圓行」下正明圓行。初二如文。三斥中雲「過茶可說」者，別妙覺后猶有實位，故可說也。四正明中四：初略立，次「如大論」下引證，三「此經」下引同，四「今依」下依今經廣釋行相。初如文。次引二文證者，初《大論》如文。次《大品》文中雲「行生修」者，《大
【現代漢語翻譯】 現代漢語譯本： 地時具足四種功德，所以得到三地的名稱。得到並非有先後順序，所以三地是同時成就的。三重明示別教和圓教的意義，分為兩部分：首先是法說，其次是譬喻。譬喻中說的『朝三暮四』，是莊周闡明養猴人分配橡子的故事，『杼』字好像是『與』字的反義，也可以是『甚與』的反義，就是斟酌的意思。不是現在所用的字，這個字應該從『手』旁，現在所用的字應該從『木』旁，也就是栗子的『栗』字。『狙』指的是猿猴。《說文解字》說，是『玃』這一類的動物。『賦』是分發給予的意思，也是平均分配的意思。早上給三顆，晚上給四顆，眾猴都發怒；早上給四顆，晚上給三顆，眾猴都高興。司馬彪說：『三升和四升，數量上沒有區別，只是使用的時間不同。』現在地前地上闡明圓教和別教也是這樣，順應機緣說法不同，但道理實際上沒有差別。四從『登地』開始融合之前的五行，各自的自因、他因、果報各不相同，現在到初地之前次第修行，到這裡共同成就地地的法，全部成就地地五行的相貌。又有三種：首先是融合自行，其次是融化他行，第三是誡勸。自行是聖人的行為、天人的行為，到初地的時候共同成就初地的天行。其次是融化他行，分為兩種：梵行是融化他行的根本，病兒是融化他行的表相，也是體和用的關係，所以這三種行到初地的時候共同成就初地的融化他行的體和用。第三，在『佛地』之下進行誡勸。
其次闡明圓教的五行，分為兩部分：首先是約教，其次是觀心。首先的文又分為四部分：首先是引用經文建立行，其次是『此大』以下判斷因果，第三是舉出這個來斥責偏頗，第四是『若圓行』以下正式闡明圓行。首先的兩部分如文所示。第三部分斥責中說的『過茶可說』，是指別教妙覺之後還有實位，所以可以這樣說。第四部分正式闡明中分為四部分：首先是簡略地建立，其次是『如大論』以下引用經文來證明，第三是『此經』以下引用相同的經文，第四是『今依』以下依據現在的經文廣泛地解釋行相。首先如文所示。其次引用兩段經文來證明，首先是《大智度論》如文所示。其次是《大品般若經》，文中說『行生修』，《大
【English Translation】 English version: The ground and time possess four virtues, hence obtaining the names of the three grounds (San Di). Obtaining is not sequential, thus the three grounds are simultaneous. The triple clarification of the distinct and perfect teachings is twofold: first, the Dharma explanation; second, the analogy. In the analogy, the 'three in the morning, four in the evening' refers to Zhuang Zhou's explanation of the monkey keeper's distribution of acorns. The character '杼' (zhù) seems to be the opposite of '與' (yǔ, to give), or perhaps the opposite of '甚與' (shèn yǔ, to give excessively), meaning deliberation. It is not the character used today; that character should have the 'hand' radical, while the character used today should have the 'wood' radical, referring to the chestnut ('栗', lì). '狙' (jū) refers to monkeys. The 'Shuowen Jiezi' (《說文解字》) says it belongs to the '玃' (jué) category. '賦' (fù) means to distribute and give, or to allocate equally. Three in the morning, four in the evening, the monkeys were all angry; four in the morning, three in the evening, the monkeys were all pleased. Sima Biao said: 'Three measures and four measures, the quantity is not different, only the timing of use is different.' Now, clarifying the perfect and distinct teachings on the pre-ground and ground is also like this; adapting to the occasion, the teachings differ, but the principle is actually the same. Four, from 'ascending the ground' (Deng Di), integrate the previous five practices, each with distinct self-causes, other-causes, and consequences. Now, before reaching the first ground, cultivate sequentially, and here together accomplish the Dharma of each ground, fully accomplishing the characteristics of the five practices of each ground. There are also three aspects: first, integrating self-practice; second, integrating the transformation of others; third, admonishment and encouragement. Self-practice is the practice of sages, the practice of heavenly beings; when reaching the first ground, the heavenly practice of the first ground is jointly accomplished. Second, integrating the transformation of others is twofold: Brahma-practice is the root of transforming others, and the sick child is the appearance of transforming others, also representing substance and function. Therefore, these three practices, when reaching the first ground, jointly accomplish the substance and function of transforming others on the first ground. Third, admonishment and encouragement are given under 'Buddha-ground'.
Next, clarifying the five practices of the perfect teaching is twofold: first, according to the teaching; second, contemplating the mind. The first text is further divided into four parts: first, citing scriptures to establish practice; second, judging cause and effect from 'This great...'; third, using this to criticize bias; fourth, formally clarifying the perfect practice from 'If perfect practice...'. The first two parts are as the text states. The third part, in the criticism, says 'Excessive tea can be spoken of', referring to the fact that even after the distinct teaching's Wonderful Enlightenment (Miao Jue), there is still a real position, so it can be spoken of. The fourth part, in the formal clarification, is divided into four parts: first, briefly establishing; second, citing scriptures for proof from 'As the Great Treatise...'; third, citing similar scriptures from 'This scripture...'; fourth, widely explaining the characteristics of practice based on the current scripture from 'Now relying on...'. The first is as the text states. Second, citing two scriptures for proof, first the 'Mahaprajnaparamita Sastra' (《大智度論》) as the text states. Second, the 'Mahaprajnaparamita Sutra' (《大品般若經》), in which it says 'Practice generates cultivation', the 'Great
論》八十先舉經云「須菩提白佛，菩薩云何行般若波羅蜜？云何生般若波羅蜜？云何修般若波羅蜜？佛言：色是寂滅故、色是虛誑故、色不實故，應行應生應修般若波羅蜜；受想行識亦復如是。須菩提又問：行生修為幾時？佛言：初發心乃至坐道場行般若波羅蜜，生般若波羅蜜，修般若波羅蜜。」既言初后俱行生修，即圓義也。故知即行時生、生故復修，故經復云「須菩提言：次第心中應行生修等耶？佛言：常不離薩婆若心，不令余念得入，為行為生為修。若心心數法不行，為行為生為修。」有人釋云：行在干慧地，生在無生忍，修在無生忍后。此通意耳。若準通意，例別可知，並非今所用。三引同中又三：初就因果互現故義同，次「入室」下人法互舉故義同，三「涅槃」下次不次互現故義同，如前所會。四依今經中三：初標，次「文云」下略對，三「云何」下廣釋。初如文，次對中二：先略對，次「此五行」下融通顯妙。既同一實五一不二故不相作，五一灼然故非合，其體無二故非離。不見此意，云何欲修四安樂耶？法華三昧行實無憑。
三廣釋中為二：初引文以釋五行，次「又復觀」下例以五行用銷諸文。初文者，五行自為五文。初聖行中亦三，謂戒定慧。初戒聖行中雲「以圓心離十惱亂」者，安樂行中修
【現代漢語翻譯】 現代漢語譯本 《論》引用《八十先舉經》說：『須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）問佛，菩薩（Bodhisattva，指發願要普度眾生的人）如何行般若波羅蜜（Prajnaparamita，智慧到彼岸）？如何生般若波羅蜜？如何修般若波羅蜜？』佛說：『色（Rupa，物質現象）是寂滅的，色是虛妄的，色是不真實的，所以應當行、應當生、應當修般若波羅蜜；受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也是如此。』須菩提又問：『行、生、修要持續多久？』佛說：『從初發心乃至坐道場，都要行般若波羅蜜，生般若波羅蜜，修般若波羅蜜。』既然說從開始到最後都在行、生、修，這就是圓滿的意義。所以要知道，即行之時即是生，因為生所以又修，所以經中又說：『須菩提問：在次第心中應當行、生、修等等嗎？』佛說：『常不離薩婆若心（Sarvajna-citta，一切智心），不讓其他念頭進入，這就是行為生為修。如果心和心所法（Citta-caitta，心理活動及其屬性）不行，就不是行為生為修。』有人解釋說：行在干慧地（Sukhavipasyaka-bhumi，指未得禪定的智慧階段），生在無生忍（Anutpattika-dharma-ksanti，對事物不生不滅的真理的領悟），修在無生忍之後。這只是通泛的解釋。如果按照通泛的解釋，類比其他情況也可以理解，但這不是我們現在所用的。三次引用相同之處，又分為三點：第一，就因果互相顯現而言，意義相同；第二，『入室』之後，人法互相舉例而言，意義相同；第三，『涅槃』之後，次第與不次第互相顯現而言，意義相同，如前面所會通的。四是依據現在的經文分為三點：第一，標示；第二，『文云』之後，略作對比；第三，『云何』之後，廣為解釋。第一點如經文所示，第二點對比中分為兩點：先是略作對比，然後『此五行』之後，融會貫通以顯現其妙處。既然同一實相五一不二，所以互不相作，五一分明，所以不是合一，其體性無二，所以不是分離。不明白這個道理，怎麼能修習四安樂行呢？《法華三昧行》就沒有任何依據了。 第三，廣為解釋分為兩點：首先，引用經文來解釋五行；其次，『又復觀』之後，用五行來消解各種經文。首先是經文，五行各自成為五段經文。首先，聖行中也分為三點，即戒（Sila，戒律）、定（Samadhi，禪定）、慧（Prajna，智慧）。首先，戒聖行中說『以圓心離十惱亂』，安樂行中修
【English Translation】 English version The Treatise quotes the Eighty Preliminary Sutra, saying: 'Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) asked the Buddha, 'How does a Bodhisattva (a being who vows to liberate all sentient beings) practice Prajnaparamita (the perfection of wisdom)? How does a Bodhisattva generate Prajnaparamita? How does a Bodhisattva cultivate Prajnaparamita?' The Buddha said, 'Form (Rupa, material phenomena) is quiescent, form is illusory, form is unreal, therefore one should practice, generate, and cultivate Prajnaparamita; sensation (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are also the same.' Subhuti then asked, 'How long should one practice, generate, and cultivate?' The Buddha said, 'From the initial aspiration until one sits at the Bodhi-tree, one should practice Prajnaparamita, generate Prajnaparamita, and cultivate Prajnaparamita.' Since it is said that from beginning to end one practices, generates, and cultivates, this is the meaning of completeness. Therefore, know that the moment of practice is the moment of generation, and because of generation, one cultivates again, so the sutra further says: 'Subhuti asked: 'Should one practice, generate, and cultivate, etc., in a sequential mind?' The Buddha said: 'Constantly do not depart from the Sarvajna-citta (all-knowing mind), do not allow other thoughts to enter, this is practice, generation, and cultivation. If the mind and mental factors (Citta-caitta, mental activities and their attributes) do not practice, it is not practice, generation, and cultivation.' Some explain that practice is in the Dry Insight Stage (Sukhavipasyaka-bhumi, referring to the stage of wisdom before attaining samadhi), generation is in the Acceptance of the Non-arising of Dharmas (Anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of things), and cultivation is after the Acceptance of the Non-arising of Dharmas. This is just a general explanation. If according to the general explanation, analogies to other situations can also be understood, but this is not what we are using now. The three quotations of similarities are further divided into three points: First, in terms of cause and effect manifesting each other, the meaning is the same; second, after 'entering the room,' the examples of people and Dharma are mutually cited, the meaning is the same; third, after 'Nirvana,' the order and non-order manifest each other, the meaning is the same, as previously understood. Four is based on the current sutra divided into three points: First, indication; second, after 'the text says,' a brief comparison; third, after 'how,' a broad explanation. The first point is as the text shows, the second point in the comparison is divided into two points: first, a brief comparison, and then after 'these five practices,' a fusion to reveal its wonders. Since the same real aspect is five and one, not two, therefore they do not act on each other, the five and one are distinct, so they are not unified, their essence is not two, so they are not separate. If you do not understand this principle, how can you cultivate the Four Peaceful Practices? The Lotus Samadhi Practice has no basis. Third, the broad explanation is divided into two points: First, quoting the text to explain the five practices; second, after 'again contemplate,' using the five practices to dissolve various texts. First is the text, the five practices each become five sections of text. First, in the Holy Practice, it is also divided into three points, namely Sila (precepts), Samadhi (meditation), and Prajna (wisdom). First, in the Sila Holy Practice, it says 'using a complete mind to be free from the ten afflictions,' in the Peaceful Practice, cultivate
止觀安樂行應離十惱亂：一者毫勢，謂國王王子；二者邪人法，謂路逆路；三者兇戲；四者旃陀羅；五二乘；六慾想；七不男；八危害，謂獨入他家；九譏嫌；十畜養。所離雖近，能離妙故。天行中言「觀一切空」等者，彼第一安樂行疏以十八空銷十八句，故知畢竟中空即是所觀、即天然理也。次嬰兒病行中，忍惡名病，柔和名嬰兒。「遮喧遮靜」等者，喧靜譬二諦，二諦望中猶名為辱，中忍能遮故云忍辱，辱即病也。「文云」下重引文證二行。言「能為下劣」等者，能為二乘下劣不弊不凈垢衣，故云忍於斯事。方便附近同其事業，即是同二乘小善也。次以五行用消諸文者，並是初地所用所證所照法門，又為二：初正消初地諸法，次消前來諸境。初文又二：初正消，次「若漸引」下與別對辨。初文又為三：初消十界，次「又一心」下消三諦三昧，三「又如來」下消慈悲破有。初文二：釋、結。初文者，十界皆理故是天行，九界猶苦故起悲，唯佛界樂故起慈，同九惡示九善名病兒兩行；聖行可知。當知只是一心十界即空假中五行具足。次消三諦三昧，又二：先正對五行，次以三諦以對二十五有過患。初文者，次第行中既至初地成王三昧，今一心中亦三昧具足。次消自行圓破二十五有過患者，故能於一心中圓破眾生二十五
【現代漢語翻譯】 現代漢語譯本 止觀安樂行應當遠離十種惱亂：第一種是依仗權勢，指國王、王子等有權有勢之人；第二種是邪人法，指道路不通順或違背正道的法；第三種是兇險的嬉戲；第四種是旃陀羅（賤民）；第五種是聲聞、緣覺二乘；第六種是淫慾的念頭；第七種是不男之人；第八種是危害，指獨自進入他人家中；第九種是招致譏諷嫌疑的行為；第十種是畜養。雖然所遠離的事物看似很小，但能夠遠離它們，是因為這種遠離本身非常微妙。 《天品》中說『觀一切空』等，《第一安樂行疏》用十八空來解釋十八句經文，因此可知畢竟空就是所觀之境，就是天然之理。其次，在嬰兒病行中，忍受惡事名為病，柔和忍辱名為嬰兒。『遮喧遮靜』等，喧鬧和寂靜譬喻二諦，二諦相對於中道來說，仍然可以稱為一種屈辱，中道的忍辱能夠遮止這種屈辱，所以稱為忍辱，這種屈辱就是病。 『經文說』下面，再次引用經文來證明這兩種修行。說到『能為下劣』等，是指能夠爲了二乘而示現下劣、不凈、垢衣等形象，所以說忍於此事。方便附近，是指與二乘的事業相同，也就是與二乘的小善相同。其次，用五行來解釋經文，都是初地菩薩所用、所證、所照的法門。又分為二：首先是正確地解釋初地諸法，其次是『如果逐漸引導』以下，與別教進行對比辨析。首先的經文又分為三：首先解釋十法界，其次是『又一心』以下，解釋三諦三昧，第三是『又如來』以下，解釋慈悲破有。首先解釋十法界的經文分為兩部分：解釋和總結。解釋部分，十法界都是理，所以是天行；九法界仍然是苦，所以生起悲心；只有佛法界是樂，所以生起慈心；與九惡相同，示現九善，名為病兒兩行；聖行可以類推得知。應當知道只是一心中，十法界就空假中五行具足。其次解釋三諦三昧，又分為二：先是正確地對應五行，其次是用三諦來對應二十五種有過患。首先的經文，次第行中既然到了初地成就王三昧，現在一心中也三昧具足。其次解釋自行圓滿破除二十五種有過患，所以能夠在一心中圓滿破除眾生的二十五種 English version The Peaceful and Joyful Practice of Cessation and Contemplation should avoid ten kinds of disturbances: First, relying on power, referring to kings, princes, and other powerful individuals; second, the Dharma of evil people, referring to roads that are impassable or Dharmas that go against the right path; third, dangerous games; fourth, Chandalas (outcasts); fifth, the two vehicles of Sravakas and Pratyekabuddhas; sixth, thoughts of lust; seventh, eunuchs; eighth, dangers, referring to entering other people's homes alone; ninth, actions that invite ridicule and suspicion; tenth, raising livestock. Although the things to be avoided seem small, being able to avoid them is because this avoidance itself is very subtle. The 'Chapter on Heavenly Conduct' says 'Contemplate all as empty,' etc. The 'Commentary on the First Peaceful and Joyful Practice' uses the eighteen emptinesses to explain the eighteen lines of scripture, thus it can be known that ultimate emptiness is the object of contemplation, it is the natural principle. Secondly, in the practice of infant illness, enduring evil deeds is called illness, and gentle forbearance is called infant. 'Obstructing noise and obstructing stillness,' etc., noise and stillness are metaphors for the two truths, the two truths relative to the Middle Way can still be called a humiliation, the forbearance of the Middle Way can obstruct this humiliation, so it is called forbearance, this humiliation is illness. Below 'The scripture says,' the scripture is quoted again to prove these two practices. Speaking of 'Being able to be inferior,' etc., refers to being able to manifest inferior, impure, and defiled clothing for the sake of the two vehicles, so it is said to endure this matter. Convenient proximity refers to being the same as the undertakings of the two vehicles, that is, the same as the small good of the two vehicles. Secondly, using the five practices to explain the scriptures are all the Dharma doors used, realized, and illuminated by the Bodhisattva of the first ground. It is further divided into two: first, correctly explaining the Dharmas of the first ground, and second, 'If gradually guiding' below, comparing and distinguishing with the separate teaching. The first scripture is further divided into three: first, explaining the ten realms, second, 'Also one mind' below, explaining the three truths and three samadhis, and third, 'Also Tathagata' below, explaining compassion and breaking existence. The first scripture explaining the ten realms is divided into two parts: explanation and conclusion. In the explanation part, the ten realms are all principle, so it is heavenly conduct; the nine realms are still suffering, so compassion arises; only the Buddha realm is joy, so loving-kindness arises; the same as the nine evils, manifesting the nine goods, is called the two practices of infant and illness; the holy practice can be inferred. It should be known that in just one mind, the ten realms are complete with the five practices of emptiness, provisionality, and the middle. Secondly, explaining the three truths and three samadhis is again divided into two: first, correctly corresponding to the five practices, and second, using the three truths to correspond to the twenty-five kinds of faults. In the first scripture, since the sequential practice has reached the first ground and achieved the King Samadhi, now the three samadhis are also complete in one mind. Secondly, explaining the self-practice of completely eliminating the twenty-five kinds of faults, so it is possible to completely eliminate the twenty-five kinds of beings in one mind
【English Translation】 English version The Peaceful and Joyful Practice of Cessation and Contemplation should avoid ten kinds of disturbances: First, relying on power, referring to kings, princes, and other powerful individuals; second, the Dharma of evil people, referring to roads that are impassable or Dharmas that go against the right path; third, dangerous games; fourth, Chandala (a low caste in ancient India); fifth, the two vehicles (Sravaka and Pratyekabuddha); sixth, thoughts of lust; seventh, eunuchs; eighth, dangers, referring to entering other people's homes alone; ninth, actions that invite ridicule and suspicion; tenth, raising livestock. Although the things to be avoided seem small, being able to avoid them is because this avoidance itself is very subtle. In the 'Chapter on Heavenly Conduct' it says 'Contemplate all as empty,' etc. The 'Commentary on the First Peaceful and Joyful Practice' uses the eighteen emptinesses to explain the eighteen lines of scripture, thus it can be known that ultimate emptiness is the object of contemplation, it is the natural principle. Secondly, in the practice of infant illness, enduring evil deeds is called illness, and gentle forbearance is called infant. 'Obstructing noise and obstructing stillness,' etc., noise and stillness are metaphors for the two truths, the two truths relative to the Middle Way can still be called a humiliation, the forbearance of the Middle Way can obstruct this humiliation, so it is called forbearance, this humiliation is illness. Below 'The scripture says,' the scripture is quoted again to prove these two practices. Speaking of 'Being able to be inferior,' etc., refers to being able to manifest inferior, impure, and defiled clothing for the sake of the two vehicles, so it is said to endure this matter. Convenient proximity refers to being the same as the undertakings of the two vehicles, that is, the same as the small good of the two vehicles. Secondly, using the five practices to explain the scriptures are all the Dharma doors used, realized, and illuminated by the Bodhisattva of the first ground. It is further divided into two: first, correctly explaining the Dharmas of the first ground, and second, 'If gradually guiding' below, comparing and distinguishing with the separate teaching. The first scripture is further divided into three: first, explaining the ten realms, second, 'Also one mind' below, explaining the three truths and three samadhis, and third, 'Also Tathagata' below, explaining compassion and breaking existence. The first scripture explaining the ten realms is divided into two parts: explanation and conclusion. In the explanation part, the ten realms are all principle, so it is heavenly conduct; the nine realms are still suffering, so compassion arises; only the Buddha realm is joy, so loving-kindness arises; the same as the nine evils, manifesting the nine goods, is called the two practices of infant and illness; the holy practice can be inferred. It should be known that in just one mind, the ten realms are complete with the five practices of emptiness, provisionality, and the middle. Secondly, explaining the three truths and three samadhis is again divided into two: first, correctly corresponding to the five practices, and second, using the three truths to correspond to the twenty-five kinds of faults. In the first scripture, since the sequential practice has reached the first ground and achieved the King Samadhi, now the three samadhis are also complete in one mind. Secondly, explaining the self-practice of completely eliminating the twenty-five kinds of faults, so it is possible to completely eliminate the twenty-five kinds of beings in one mind
有，能令眾生所見不同，雖復不同不出三諦。三消慈悲破有中，皆有引經對釋可知。言「示種種身」至「如癡」者，病行同惡，始從阿鼻乃至等覺一品無明，皆名病行。能于其中現極惡身，故云「如聾如啞」，說極惡法，故云「如狂如癡」。言「踞師子床」等者，圓滿報身安處空理，無復通別之惑，亦無八魔等畏，名「師子床」。「寶幾承足」者，定慧為足，實諦為幾，即無生定慧依真如境也。經又云「婆羅門」者八地已上，「剎利」者七地已還，「居士」者凡夫，「商估」者諸菩薩等現於三土，此往他方他方來此。「出入」者，二而不二是入，不二而二是出，又不二而二是入，二而不二是出。又無量還一為入，一中無量為出，應釋出所以(云云)。
次對教以明機，見別故令法不同，故與圓對辨。「入圓」等證者，前文漸引，今明頓入，教道雖有初地之殊，證道無別同成一圓。「為顯別圓初入之門」者，地前仍存權說，故立前後二文，依前則次第修於二觀，依后則三觀圓修，有此不同，故成二別。次消前來諸境智者，亦應消前增數等行，文無者略，亦可已在五行中收。今始從因緣終至一諦，前諸境智若開顯已同成一法，故今明行還消前來諸境諸智，對今不可思議之行一行一切行，令使同與境智俱成一切行一行
【現代漢語翻譯】 現代漢語譯本： 有，能夠使眾生所見不同，即使不同也不超出三諦（空諦、假諦、中諦）。用三種方法（體空、假名、中道）消除慈悲，破除有中之執著，這些都有引用經文對照解釋，可以瞭解。 說到『示種種身』到『如癡』，這是指病行同于惡行，從阿鼻地獄開始，直到等覺菩薩，一品無明都可稱為病行。能于其中示現極其惡劣的身形，所以說『如聾如啞』，說極其惡劣的法，所以說『如狂如癡』。 說到『踞師子床』等，是指圓滿報身安處於空性之理，不再有通惑和別惑的迷惑，也沒有八魔等的畏懼，這叫做『師子床』。『寶幾承足』，是指以定慧為足，實諦為幾，也就是無生定慧依于真如之境。 經文又說『婆羅門』是指八地以上的菩薩，『剎利』是指七地及以下的菩薩，『居士』是指凡夫，『商估』是指諸菩薩等示現在三土（法身土、報身土、應身土），這些菩薩往來於他方世界。『出入』，二而不二是入，不二而二是出，又可以理解為不二而二是入，二而不二是出。又可以理解為無量還歸於一為入，一中包含無量為出，應該這樣解釋出入的含義。 接下來用教法來闡明根機，因為眾生所見不同，所以佛所說的法也不同，因此用圓教來對比辨析。『入圓』等證悟，前文是漸次引導，現在說明頓悟，教法上雖然有初地菩薩的差別，但證悟的道沒有差別，共同成就一個圓滿的境界。『為顯別圓初入之門』，是指在初地菩薩之前仍然存在權巧方便的說法，所以設立前後兩段經文，依據前文則次第修習二觀（止觀），依據後文則是三觀（空假中）圓融修習，有這樣的不同，所以形成兩種差別。接下來解釋前面的各種境智，也應該解釋前面增加數量等的修行，經文中沒有的就省略了，也可以認為已經包含在五行中了。現在從因緣開始直到一諦，前面的各種境智如果開顯出來，就共同成就一個法，所以現在說明修行還能夠消除前面的各種境界和智慧，對應現在不可思議的修行，一行即一切行，使得修行與境界和智慧共同成就一切行即一行。
【English Translation】 English version: Yes, it can cause sentient beings to have different perceptions, but even if they are different, they do not go beyond the Three Truths (emptiness, provisional existence, and the Middle Way). Eliminating compassion with the three methods (emptiness of essence, provisional name, and the Middle Way), breaking through attachment in existence, all of these have scriptural references for explanation, which can be understood. Regarding 'showing various bodies' to 'like a fool,' this refers to the sick conduct being the same as evil conduct, starting from Avici Hell up to the Equal Enlightenment Bodhisattva, a single grade of ignorance can be called sick conduct. Being able to manifest extremely evil forms within it, therefore it is said 'like the deaf and dumb,' speaking extremely evil Dharma, therefore it is said 'like the mad and foolish.' Regarding 'sitting on a lion throne,' etc., it refers to the complete reward body being peacefully situated in the principle of emptiness, no longer having the confusion of general or specific delusions, nor the fear of the Eight Maras, etc., this is called 'lion throne.' 'A precious stool supporting the feet,' refers to using Samadhi and wisdom as feet, the Real Truth as the stool, which is the Samadhi and wisdom of non-birth relying on the realm of Suchness. The sutra also says 'Brahmin' refers to Bodhisattvas above the Eighth Ground, 'Kshatriya' refers to Bodhisattvas at or below the Seventh Ground, 'householder' refers to ordinary people, 'merchant' refers to the Bodhisattvas manifesting in the Three Lands (Dharmakaya Land, Sambhogakaya Land, Nirmanakaya Land), these Bodhisattvas come and go to other worlds. 'Entering and exiting,' two but not two is entering, not two but two is exiting, and it can also be understood as not two but two is entering, two but not two is exiting. It can also be understood as countless returning to one is entering, one containing countless is exiting, the meaning of entering and exiting should be explained in this way. Next, using the teachings to clarify the capacity, because sentient beings' perceptions are different, the Dharma spoken by the Buddha is also different, therefore using the Perfect Teaching to compare and analyze. 'Entering the Perfect' and other realizations, the previous text was gradual guidance, now it explains sudden enlightenment, although there are differences in the teaching of the First Ground Bodhisattva, there is no difference in the path of realization, jointly achieving a perfect state. 'To reveal the gate of initial entry into the distinct and perfect,' refers to the fact that before the First Ground Bodhisattva, there are still expedient teachings, so two sections of scripture are established before and after, according to the previous text, the two contemplations (calming and insight) are cultivated sequentially, according to the latter text, the three contemplations (emptiness, provisional existence, and the Middle Way) are cultivated in a rounded manner, there are such differences, so two distinctions are formed. Next, explaining the various realms of wisdom from before, one should also explain the practice of increasing numbers, etc., from before, those not in the scripture are omitted, and can also be considered to be included in the five practices. Now, starting from causes and conditions to the One Truth, if the various realms of wisdom from before are revealed, they will jointly achieve one Dharma, so now explaining that practice can also eliminate the various realms and wisdom from before, corresponding to the inconceivable practice now, one practice is all practices, causing practice to jointly achieve all practices as one practice together with realms and wisdom.
。初對因緣者，戒是色故，以不思議色對不思議戒，不思議業滅成不思議定，不思議惑滅成不思議智，理無異相，故名天行。圓真聖行者，且以畢竟空邊，名聖行也。即空即中，故云圓真之理。俗諦中具一切法，且取善邊屬戒聖行，攝真諦中禪意亦如是。余文細思，對之可見。
次約觀心中為七：初明來意，次「即觀」下正釋，三「初心」下稱歎即五品位，四「初心」下況嘆，五「地持」下引《地持》釋入位相，六「當知」下結位，七「是為」下辨異。初二三四如文。五引《地持》中雲「自性」等者，九種大禪自性居初，於此禪中能發第二一切禪也。自性位在地前，一切禪位在初地，三昧具足，三昧是總行，五行是別行，五行皆依三諦三昧，故至初地三昧滿也。言「現法樂」者，現受法性之樂。種種事禪同一真性，故云「種性三摩跋提」，利生屬俗，故引此文證三諦也。次「當知次第」下判。三「若開」下開，還望次第若判若開，此中無可開也。次料簡中言「扶戒定慧」者，事戒、事定、前三教慧，併爲扶事法故，具如《止觀》對治助開中說。今時行者或一向尚理則謂己均聖及執實謗權，或一向尚事則推功高位及謗實許權，既處末代不思聖旨，其誰不墮斯之二失？得《法華》意則初后俱頓，請揣心撫臆自曉沉浮
【現代漢語翻譯】 現代漢語譯本：對於初學因緣法的人來說，戒律是屬於色法的範疇，因此用不可思議的色法來對應不可思議的戒律，不可思議的業障滅除就能成就不可思議的禪定，不可思議的迷惑滅除就能成就不可思議的智慧，這些道理沒有差異，所以稱為天行。圓真聖行，暫且以畢竟空的角度來說，稱之為聖行。既是空又是中道，所以說是圓真之理。在俗諦中具備一切法，暫且取善的一面歸屬於戒律的聖行，攝取真諦中的禪意也是如此。其餘的文字仔細思考，對照著就能明白。
其次，從觀心的角度分為七個部分：首先說明來意，其次從『即觀』開始正式解釋，第三從『初心』開始稱讚即五品位，第四從『初心』開始比況讚歎，第五從《地持經》（Bodhisattva-bhumi，菩薩地）中引用來解釋入位的相狀，第六從『當知』開始總結位次，第七從『是為』開始辨別差異。最初的二、三、四部分如原文所述。第五部分引用《地持經》中說的『自性』等，九種大禪的自性居於首位，在此禪中能夠引發第二種一切禪。自性位在初地之前，一切禪位在初地，三昧（Samadhi，禪定）具足，三昧是總行，五行是別行，五行都依於三諦（Three Truths，空、假、中）三昧，所以到達初地時三昧圓滿。所說的『現法樂』，是指現在領受法性的快樂。種種事禪同一真性，所以說是『種性三摩跋提（Gotra-samutpatti，種性生起）』，利益眾生屬於俗諦，所以引用這段文字來證明三諦。其次，從『當知次第』開始判斷。第三，從『若開』開始開顯，還望次第，若判斷若開顯，這裡沒有什麼可以開顯的。其次，在料簡中說『扶戒定慧』，是指事戒、事定、前三教的智慧，都是爲了扶助事法，具體如《止觀》（Mohe Zhiguan，摩訶止觀）中對治助開中所說。現在修行人或者一味崇尚理則，就認為自己等同於聖人，並且執著于實法而誹謗權法，或者一味崇尚事相，就推崇功德高位，並且誹謗實法而認可權法，既然身處末法時代，不思考聖人的旨意，又有誰不會墮入這兩種過失呢？得到《法華經》（Lotus Sutra，妙法蓮華經）的意旨，那麼最初和最後都是頓悟，請捫心自問，自己明白是沉是浮。
【English Translation】 English version: For those who are initially learning about causes and conditions, precepts belong to the realm of form. Therefore, using inconceivable form to correspond to inconceivable precepts, the eradication of inconceivable karma will lead to the attainment of inconceivable Samadhi (禪定), and the eradication of inconceivable delusion will lead to the attainment of inconceivable wisdom. These principles are without difference, hence they are called heavenly conduct. Perfect and true holy conduct, for the time being, from the perspective of ultimate emptiness, is called holy conduct. It is both emptiness and the Middle Way, therefore it is said to be the principle of perfect truth. In the conventional truth, all dharmas are complete. For the time being, taking the good aspect belongs to the holy conduct of precepts, and the meditative intention in the ultimate truth is also the same. The remaining text should be carefully considered, and it will be understood by comparison.
Secondly, from the perspective of contemplating the mind, it is divided into seven parts: First, clarify the intention; second, starting from 'immediate contemplation,' explain it formally; third, starting from 'initial mind,' praise the five grades of position; fourth, starting from 'initial mind,' praise by analogy; fifth, quote from the Bodhisattva-bhumi (地持經) to explain the appearance of entering the position; sixth, starting from 'should know,' conclude the position; seventh, starting from 'is,' distinguish the differences. The first two, three, and four parts are as stated in the original text. The fifth part quotes from the Bodhisattva-bhumi, saying 'self-nature,' etc. The self-nature of the nine great Dhyanas (禪那) is in the first place, and in this Dhyana, the second all-Dhyana can be generated. The self-nature position is before the first ground, and the all-Dhyana position is in the first ground. Samadhi is complete, Samadhi is the general practice, the five practices are the specific practices, and the five practices all rely on the Three Truths (三諦) Samadhi, so when reaching the first ground, Samadhi is complete. The so-called 'present Dharma bliss' refers to the present enjoyment of the bliss of Dharma-nature. All kinds of practical Dhyanas have the same true nature, so it is called 'Gotra-samutpatti (種性三摩跋提),' benefiting sentient beings belongs to the conventional truth, so this passage is quoted to prove the Three Truths. Secondly, starting from 'should know the order,' judge. Third, starting from 'if open,' reveal, still looking at the order, whether judging or revealing, there is nothing to reveal here. Secondly, in the material selection, it is said 'support precepts, Samadhi, and wisdom,' which refers to the precepts of practice, the Samadhi of practice, and the wisdom of the first three teachings, all of which are to support the practice of phenomena, as described in detail in the 'counteracting and assisting opening' in Mohe Zhiguan (止觀). Nowadays, practitioners either only value the principle, then think that they are equal to the saints, and cling to the real Dharma and slander the provisional Dharma, or only value the phenomena, then promote the merits of high positions, and slander the real Dharma and recognize the provisional Dharma. Since they are in the Dharma-ending age, without thinking about the Buddha's intention, who will not fall into these two mistakes? If you understand the meaning of the Lotus Sutra (法華經), then the beginning and the end are both sudden enlightenment. Please examine your heart and ask yourself whether you understand sinking or floating.
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法華玄義釋簽卷第九 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十
天臺沙門湛然述
◎第四位妙為四：初明來意，次「但位」下略敘諸位權實，三「今經」下略述今經，四「小草」下依經廣解。初文中言「體宗用足」者，境，體也；行，宗也；智，用也。次文中言「地攝等論別敘一途」者，此等多是別教一門，義不兼于大小，方等諸經明位委悉不及《瓔珞》，般若諸經明位委悉不及《仁王》，然《瓔珞》偏存別門，《仁王》多在圓別及含通意，而並不明辨位之意，尚不辨粗妙，何況論開？故知但是當味明義而不辨於始終位意。所言「意」者，諸教何故權實不同？諸味何故增減差異？謂施開廢等即其意也。三今經者，先略敘意，次略屬對。初中今經明位雖即不及彼之二經明位似細，而今經義兼大小及開判等，則諸經未明。何者？如〈序〉天雨四華，〈方便〉開示悟入，〈譬喻〉游於四方，〈化城〉五百由旬，並跡門實位也；草菴、化城、三草二木並跡門權位也。分別功德始從無生即初住也，乃至一生即等覺也，此亦本實位也。庵城被廢唯存渚宅，草木並依一地一雨，此是會諸權位，咸歸一實，故云粗判權實。「文不盡度」者，相傳云：西方《法華
【現代漢語翻譯】 ◎
《法華玄義釋簽》卷第九 大正藏第 33 冊 No. 1717 《法華玄義釋簽》 《法華玄義釋簽》卷第十 天臺沙門湛然述 ◎第四位妙分為四部分：首先闡明來意，其次在『但位』下簡要敘述各位的權實，再次在『今經』下簡要敘述《法華經》，最後在『小草』下依據經文廣泛解釋。在第一部分中提到『體宗用足』，其中境是體，行是宗，智是用。在第二部分中提到『地攝等論別敘一途』，這些大多是別教（區別于圓教的教法，認為佛性有差別）的一門，其義理不兼顧大乘和小乘，如同《瓔珞經》（菩薩瓔珞本業經）對位階的詳細闡述超過了方等諸經，《仁王經》（仁王護國般若波羅蜜多經）對位階的詳細闡述超過了般若諸經。然而，《瓔珞經》偏重於別教一門，《仁王經》多在於圓教和別教，並且包含通教的意味，但都不明確辨別位階的意義，尚且不能辨別粗妙，更何況談論開顯？因此可知，這些只是在當下的教味中闡明義理，而不辨別始終的位階意義。所說的『意』是指，諸教為什麼權實不同？諸味為什麼增減差異？所說的施權、開顯、廢權等就是其中的『意』。第三部分關於《法華經》，首先簡要敘述其意，其次簡要地進行屬對。在第一部分中，《法華經》闡明位階，雖然不如那兩部經（指《瓔珞經》和《仁王經》）闡明位階那樣細緻，但《法華經》的義理兼顧大乘和小乘以及開權顯實等，這是其他經典所沒有闡明的。為什麼這樣說呢？例如，〈序品〉中天雨四華，〈方便品〉中開示悟入，〈譬喻品〉中游於四方，〈化城喻品〉中的五百由旬，這些都是跡門（佛陀為教化眾生而示現的應化之身）的實位；草菴、化城、三草二木都是跡門的權位。〈分別功德品〉開始，從無生法忍（證悟諸法不生不滅的智慧）開始就是初住位，乃至一生補處（下一生將成佛的菩薩）就是等覺位，這也是本門（佛陀真實身份所顯現的法身）的實位。草菴和化城被廢除，只留下渚宅，草木都依存於同一土地和同一雨水，這是會合諸權位，全部歸於一實，所以說粗略地判別了權實。『文不盡度』是指，相傳西方（指印度）的《法華經》
【English Translation】 ◎
Fahua Xuanyi Shiqian (Annotations on the Profound Meaning of the Lotus Sutra), Scroll 9 Tripitaka No. 1717, Volume 33, Fahua Xuanyi Shiqian Fahua Xuanyi Shiqian, Scroll 10 Commentary by Chanran, a Shramana of Tiantai ◎The fourth division, the subtlety of the positions, is in four parts: first, clarifying the intention; second, under 'but the positions,' briefly narrating the provisional and real aspects of the various positions; third, under 'this sutra,' briefly narrating the Lotus Sutra; and fourth, under 'small grasses,' extensively explaining based on the sutra. In the first part, it is said that 'the substance, principle, and function are complete,' where the realm is the substance, practice is the principle, and wisdom is the function. In the second part, it is said that 'the Shidi (ten stages of a Bodhisattva), She (collection), and other treatises separately narrate one path,' these are mostly from the separate teaching (distinct from the perfect teaching, which believes that Buddha-nature is differentiated), and their meaning does not encompass both the Mahayana and Hinayana. For example, the detailed exposition of positions in the Yingluo Sutra (Bodhisattva Yingluo Benye Sutra) surpasses the Fangdeng Sutras, and the detailed exposition of positions in the Renwang Sutra (Renwang Huguo Prajna Paramita Sutra) surpasses the Prajna Sutras. However, the Yingluo Sutra leans towards the separate teaching, and the Renwang Sutra is mostly in the perfect and separate teachings, and includes the meaning of the common teaching, but neither clearly distinguishes the meaning of the positions. They cannot even distinguish the coarse from the subtle, let alone discuss the revelation? Therefore, it can be known that these only clarify the meaning in the present flavor, without distinguishing the meaning of the positions from beginning to end. What is meant by 'intention' is, why are the provisional and real aspects of the various teachings different? Why are the increases and decreases of the various flavors different? What is meant by expedient, revelation, and abandonment is the 'intention.' The third part is about the Lotus Sutra, first briefly narrating its intention, and then briefly making correspondences. In the first part, the Lotus Sutra clarifies the positions, although it is not as detailed as the two sutras (referring to the Yingluo Sutra and the Renwang Sutra) in clarifying the positions, but the meaning of the Lotus Sutra encompasses the Mahayana and Hinayana, as well as the opening of the provisional and revealing the real, which is not clarified by other sutras. Why is this so? For example, in the 'Introduction Chapter,' the heavens rain four kinds of flowers; in the 'Expedient Means Chapter,' the opening, showing, awakening, and entering; in the 'Parable Chapter,' wandering in the four directions; and in the 'City of Illusion Chapter,' the five hundred yojanas, these are all real positions of the trace-gate (the manifested body of the Buddha for teaching sentient beings); the thatched hut, the city of illusion, the three grasses and two trees are all provisional positions of the trace-gate. Starting from the 'Distinction of Merits Chapter,' beginning with the non-origination forbearance (the wisdom of realizing that all dharmas are neither born nor extinguished) is the initial dwelling position, and even the one-life-remaining Bodhisattva (the Bodhisattva who will become a Buddha in the next life) is the position of equal enlightenment, this is also the real position of the original gate (the Dharma body manifested by the true identity of the Buddha). The thatched hut and the city of illusion are abolished, leaving only the shore dwelling, and the grasses and trees all depend on the same land and the same rain, this is the convergence of all provisional positions, all returning to the one reality, so it is said that the provisional and real are roughly distinguished. 'The text does not exhaust the measure' means that, according to tradition, the Lotus Sutra of the West (referring to India)
》布一由旬。次屬對中二：初引經，次屬對。四廣釋者，文中自分三草二木及以一實以為六位。
初小草中三：初略引經以立，次辨其因果，三「人位」下正釋。釋中二：謂人、天。人中三：初辨其因，次「下品」下略明其果，三「皆是」下重明人主。初如文。次文中人位四輪者，《俱舍》云「金銀銅鐵輪，一二三四洲」，鐵輪王一洲，乃至金輪王四洲。夫輪王者先行七法：一給施貧乏，二敬民孝養，三四時八節以祭四海，四時修忍辱，五六七除三毒，然後沐浴受齋發誓等，次神寶自應等。人主只是福中之最，為福之最故報為人主。次明天位，自分三界諸天不同，于中先略敘三界天因，次正釋。釋中初四王有四十住處，略依《正法念》明四王住處。「持鬘天」者，《俱舍》云：「堅守及持鬘，恒憍大王眾，如次居四級，亦住餘七山」，身量壽命具如《俱舍．世品》。「四天王」者，《大論》云：「東方提頭賴吒，秦言持國主，南方毗留離，秦言增長主，西方毗留波叉，秦言雜主，北方毗沙門，秦言多聞主。」此四為王主四天下，四級各有十住處，此四十天名皆從因行而立。「三歸」者，準《希有經》中廣校量三歸功德，云「教四天下及六慾天得四果，不如三歸依功德多。」又如《增一》中有忉利天子五衰相現當
【現代漢語翻譯】 現代漢語譯本： 『布一由旬』（bu yi youxun，指鋪設一由旬的距離）。接下來是屬對中的第二部分：首先引用經文，然後進行屬對。四廣釋，文中將三種草、兩種樹以及一個實果分為六個層次。
首先是小草中的三種：首先簡略地引用經文來確立，然後辨別其中的因果關係，第三部分從『人位』開始正式解釋。解釋中分為人、天兩部分。人中又分為三部分：首先辨別其原因，其次從『下品』開始簡略地說明其結果，第三部分從『皆是』開始再次說明人主。首先如文所示。其次，文中關於人位四輪，《俱舍論》（jushelun）中說：『金銀銅鐵輪，一二三四洲』，鐵輪王統治一洲，乃至金輪王統治四洲。輪王首先要實行七法：一是佈施給貧乏的人，二是尊敬百姓，孝養父母，三是在四季八節祭祀四海，四是時常修習忍辱，五六七是去除三毒，然後沐浴受齋併發誓等，之後神寶自然會應驗。人主只是福報中最殊勝的，因為是福報中最殊勝的，所以得到人主的果報。接下來是說明天位，將三界諸天分為不同層次，其中首先簡略地敘述三界天的因，然後正式解釋。解釋中首先是四王天有四十個住處，簡略地依據《正法念處經》（zhengfanianchujing）說明四王天的住處。『持鬘天』（chimantian），《俱舍論》（jushelun）中說：『堅守及持鬘，恒憍大王眾，如次居四級，亦住餘七山』，身量壽命具體如《俱舍．世品》（jushe.shipin）中所述。『四天王』（sitianwang），《大智度論》（dazhidulun）中說：『東方提頭賴吒（ditoulaituo），秦言持國主（chiguozhu），南方毗留離（piliuli），秦言增長主（zengzhangzhu），西方毗留波叉（pilupoxie），秦言雜主（zazhu），北方毗沙門（pishameng），秦言多聞主（duowenzhu）。』這四位天王分別統治四大天下，四個等級各有十個住處，這四十個天的名稱都是從其因行而建立的。『三歸』（sangui），依據《希有經》（xiyoujing）中廣泛地衡量三歸的功德，說：『教導四大天下以及六慾天的眾生得到四果，不如三歸依的功德多。』又如《增一阿含經》（zengyiahanjing）中記載，忉利天（daolitian）的天子出現五衰相時
【English Translation】 English version: 'Bu yi youxun' (布一由旬, refers to laying out a yojana's distance). Next is the second part of the pair, first quoting the scriptures, then making the pair. The fourth is the extensive explanation, in which the text divides the three types of grass, two types of trees, and one real fruit into six levels.
First are the three types of small grass: first briefly quoting the scriptures to establish, then distinguishing their cause and effect, and the third part officially explains starting from 'Human Position'. The explanation is divided into two parts: humans and devas. Humans are further divided into three parts: first distinguishing their cause, then briefly explaining their result starting from 'Lower Grade', and the third part re-explains the human ruler starting from 'All are'. First, as the text shows. Secondly, regarding the four wheels of the human position in the text, the 'Abhidharmakośa' (俱舍論, jushelun) says: 'Gold, silver, copper, and iron wheels, one, two, three, and four continents', the iron wheel king rules one continent, and the gold wheel king rules four continents. The wheel-turning king must first practice seven dharmas: first, giving to the poor and needy, second, respecting the people and being filial to parents, third, offering sacrifices to the four seas during the four seasons and eight festivals, fourth, constantly practicing patience, fifth, sixth, and seventh, eliminating the three poisons, and then bathing, observing the fast, and making vows, etc., and then the divine treasures will naturally respond. The human ruler is only the most supreme among blessings, because it is the most supreme of blessings, so one receives the result of being a human ruler. Next is explaining the deva position, dividing the devas of the three realms into different levels, among which first briefly narrating the cause of the devas of the three realms, and then officially explaining. In the explanation, first, the Four Heavenly Kings have forty abodes, briefly explaining the abodes of the Four Heavenly Kings according to the 'Saddharma Smṛtyupasthāna Sūtra' (正法念處經, zhengfanianchujing). 'Holding Garland Deva' (持鬘天, chimantian), the 'Abhidharmakośa' (俱舍論, jushelun) says: 'Firmly guarding and holding garlands, the crowd of constantly arrogant great kings, reside in four levels in order, and also reside in the remaining seven mountains', the body size and lifespan are specifically as described in the 'Abhidharmakośa. World Chapter' (俱舍．世品, jushe.shipin). 'Four Heavenly Kings' (四天王, sitianwang), the 'Mahāprajñāpāramitāśāstra' (大智度論, dazhidulun) says: 'Eastern Dhṛtarāṣṭra (提頭賴吒, ditoulaituo), translated in Chinese as Holding the Country Lord (持國主, chiguozhu), Southern Virūḍhaka (毗留離, piliuli), translated in Chinese as Increasing Lord (增長主, zengzhangzhu), Western Virūpākṣa (毗留波叉, pilupoxie), translated in Chinese as Mixed Lord (雜主, zazhu), Northern Vaiśravaṇa (毗沙門, pishameng), translated in Chinese as Hearing Much Lord (多聞主, duowenzhu).' These four heavenly kings each rule the four great continents, and each of the four levels has ten abodes, and the names of these forty heavens are all established from their causal actions. 'Three Refuges' (三歸, sangui), according to the extensive measurement of the merits of the Three Refuges in the 'Rare Sutra' (希有經, xiyoujing), it says: 'Teaching the beings of the four great continents and the six desire heavens to attain the four fruits is not as much merit as taking refuge in the Three Jewels.' Also, as recorded in the 'Ekottara Āgama' (增一阿含經, zengyiahanjing), when the deva of Trayastriṃśa Heaven (忉利天, daolitian) shows the signs of the five decays
生豬中，愁憂之聲聞于天帝。天帝聞之喚來告曰：汝可三歸。即時如教便免生豬。佛說偈云，諸有歸依佛，不墜三惡趣，盡漏處人天，便當至涅槃。三自歸已生長者家，還得出家成於無學。文云「十拍手」者，恐是先持性戒，加爾所時受三歸依，尋即命終故得此報，依心不雜故得白名，天勝輪王理數然耳。言「十六倍」者，從勝歸故。「山河流出」者，經中一切皆云流河，乃至亦有酒河等，此四十天並須委悉以其因行而消果名(云云)。「峻崖」者，河濟難度故。「果命」者，凈戒如果。又種果樹，塔福最多，白為色本，如華見者皆生歡喜，以水滅火行慈悲道，和瞋諍故愛慾，說法會生善境故，見凈田故動信心意，令他歡喜如樂遊戲，比因釋名，準此可知。「日行天外道說為日曜」等者，外人又計北方星不沒者，又《立世阿毗曇》有外道計大地恒去不息，佛破云擲物向前物應向後。又有計云地恒墜下，佛言擲物向上應不至地。有計星不移地自動轉，佛言射應不至堋。六慾天因應具十善，今云不殺乃至七戒者，具受分持，所持增上故得名耳。「世間戒」者，譏嫌戒也。余有諸天壽命身量等，具如《俱舍》、《婆沙》，此為略知次位，不事廣論。
中草位中二：先定人以判因果，次正釋。釋中三：先破古，次略示二
【現代漢語翻譯】 現代漢語譯本：生豬之中，哀愁憂慮的叫聲傳到了天帝那裡。天帝聽聞后，喚來生豬告訴它：『你可以皈依三寶。』生豬立刻按照教導去做，便免除了做豬的命運。佛陀說偈語道：『凡是皈依佛的人，不會墮入三惡道，斷盡煩惱，便可往生人天，最終到達涅槃。』因為皈依三寶，（此生豬）轉世投胎到長者家中，後來還能出家修行，證得無學果位。經文中說『十拍手』，恐怕是（此生豬）先前就持有根本戒，加上臨終時受持三皈依，隨即命終，所以得到這樣的果報，因為心不雜染，所以得到清凈的名聲，如同天勝輪王所遵循的道理一樣。說到『十六倍』，是因為從殊勝的皈依中獲得的。（說到）『山河流出』，經典中一切都說流河，甚至還有酒河等，這四十天都需要詳細瞭解，因為他們的因行而消除了果報的名稱。（說到）『峻崖』，是因為河流難以渡過。（說到）『果命』，是因為清凈的戒律如同果實一樣。又如種植果樹，建造佛塔的福報最多，白色是顏色的根本，如同鮮花被看見時都會令人歡喜，用水滅火是行慈悲之道，調和嗔恨爭鬥，愛慾，說法集會能產生善良的境界，看見清凈的田地能引發信心，使他人歡喜如同快樂的遊戲，比照原因來解釋名稱，依此可以知道。（說到）『日行天外道說為日曜』等，外道又認為北方的星星不會隱沒，而且《立世阿毗曇》中有外道認為大地恒常運動不止，佛陀駁斥說如果這樣，那麼向上拋擲物體，物體應該向后運動。又有外道認為大地恒常墜落，佛陀說如果這樣，那麼向上拋擲物體，物體應該不能落到地面。又有外道認為星星不移動而是大地自動旋轉，佛陀說如果這樣，那麼射箭應該不能射中箭靶。六慾天的眾生應該具足十善業，現在說不殺生乃至七戒，是說具足受持和部分受持，因為所受持的戒律增上，所以得到這樣的名稱。（說到）『世間戒』，是指因為害怕被譏諷而持守的戒律。其餘諸天的壽命、身量等，詳細情況可以參考《俱舍論》、《婆沙論》，這裡是爲了簡略地瞭解次第，不作廣泛的論述。 中草位中分為二：首先確定人來判斷因果，其次是正式的解釋。解釋中分為三：首先破斥古說，其次是簡略地揭示兩種（含義）。
【English Translation】 English version: Among the pigs, the sounds of sorrow and worry reached the ears of the Deva King. Upon hearing this, the Deva King summoned the pig and told it: 'You should take the Three Refuges.' The pig immediately followed the instruction and was thus freed from the fate of being a pig. The Buddha said in a verse: 'Those who take refuge in the Buddha will not fall into the three evil realms; having exhausted all defilements, they will be reborn in the realms of humans and devas, and will eventually attain Nirvana.' Because of taking the Three Refuges, (this pig) was reborn into the family of a wealthy man, and later was able to renounce the world, practice diligently, and attain the state of No-More-Learning (Arahatship). The phrase 'ten claps of hands' in the text probably refers to the fact that (this pig) had previously upheld the fundamental precepts, and added to that the taking of the Three Refuges at the time of death, and therefore received such a reward; because the mind was not defiled, it obtained a pure reputation, just as the principles followed by the Chakravartin King (Universal Monarch) named 'Heavenly Victory'. The term 'sixteen times' refers to the merit gained from taking refuge in a superior way. The phrase 'mountains and rivers flowing out' refers to the fact that in the scriptures, everything is described as flowing rivers, even rivers of wine, etc. These forty days need to be understood in detail, because their causal actions eliminate the names of the results. The term 'steep cliff' refers to the difficulty of crossing the river. The term 'fruit-life' refers to the fact that pure precepts are like fruits. Furthermore, planting fruit trees and building pagodas bring the greatest merit. White is the basis of colors, just as flowers are seen and bring joy to all. Extinguishing fire with water is practicing the path of compassion, harmonizing anger and strife, and desire. Dharma assemblies generate good states, and seeing pure fields arouses faith. Making others happy is like a joyful game. Compare the cause to explain the name, and this can be understood accordingly. The phrase 'the outer path says that the sun travels outside the heavens and calls it Sunday' refers to the fact that the outer paths also believe that the northern stars do not disappear, and in the Abhidharma of Establishing the World (Lokaprajnapti), there are outer paths who believe that the earth is constantly moving without stopping. The Buddha refuted this by saying that if this were the case, then throwing an object forward should cause the object to move backward. There are also outer paths who believe that the earth is constantly falling downward. The Buddha said that if this were the case, then throwing an object upward should prevent it from reaching the ground. There are also those who believe that the stars do not move but the earth rotates automatically. The Buddha said that if this were the case, then shooting an arrow should not hit the target. Beings in the Six Desire Realms should possess the ten wholesome actions, but now it is said that they do not kill and observe the seven precepts, which means that they fully uphold and partially uphold the precepts. Because the precepts they uphold are superior, they obtain such a name. The term 'worldly precepts' refers to the precepts that are upheld out of fear of being ridiculed. The lifespan, body size, etc., of the other devas can be found in detail in the Abhidharma-kosa and the Mahavibhasa. Here, it is for the sake of briefly understanding the order, and not for extensive discussion. The section on the middle position is divided into two parts: first, determining the person to judge cause and effect, and second, the formal explanation. The explanation is divided into three parts: first, refuting the ancient views, and second, briefly revealing the two (meanings).
論，三廣釋有門。「二十七賢聖」者，《中阿含．三十福田經》「長者問佛：福田有幾？佛言：學人有十八，無學有九。學十八者，謂信行、法行、信解、見得、身證、家家、一種子、向初果、得初果、向二果、二果、向三果、三果，及五種含，謂中、生、行、不行、上流。九無學者，思、進、退、不退、不動、住、護、慧、俱。」《俱舍》文同，應更檢《成論》。正釋中二：先標，次釋。釋中即二乘也。初聲聞中先賢、次聖。初賢中二：先列，次釋。釋中三：先釋名，次功能，三正釋。功能中七賢位已於智妙中略辨。今云「愛見四諦」者，只是愛見二惑所依，雖有愛見皆屬於見，具如八十八使中說。正釋中文自為七：初五停治五障，具如《止觀》第七對治中。言「苦諦為初門」者，後文以支佛集諦為初門，聲聞苦諦在初，復初觀四念處故，支佛無明居因緣首，初破愛取有故。「境總觀總」者，以四觀通觀四境。「境別觀總」者，於一一境四觀觀之。「境總觀別」者，以一一觀總觀四境。三二類知。「暖」等諸文智中已辨。今明次位略知深淺，仍略于彼，若欲廣知，應尋諸論。
七聖者又三：列位，釋名，正釋。廣開具如《婆沙》、《俱舍》，今文極略足判淺深。釋名中雲「苦忍明發舍凡入聖」者，至苦忍已次
【現代漢語翻譯】 現代漢語譯本 論，三廣釋有門。「二十七賢聖」指的是，《中阿含·三十福田經》中，長者問佛：『福田有幾種？』佛回答說：『有學之人有十八種，無學之人有九種。』十八種有學之人，指的是信行（saddhānusārī，隨信行者）、法行（dhammānusārī，隨法行者）、信解（saddhāvimutta，信勝解者）、見得（ditthippatta，見至者）、身證（kāyasakkhi，身證者）、家家（kulankula，家家果）、一種子（ekabījī，一種子果）、向初果（sotāpattimagga，入流道）、得初果（sotāpattiphala，入流果）、向二果（sakadāgāmimagga，一來道）、二果（sakadāgāmiphala，一來果）、向三果（anāgāmimagga，不還道）、三果（anāgāmiphala，不還果），以及五種中般涅槃者，指的是中般涅槃（antarāparinibbāyī，中般涅槃者）、生般涅槃（upahacca parinibbāyī，生般涅槃者）、有行般涅槃（sasaṅkhāraparinibbāyī，有行般涅槃者）、無行般涅槃（asaṅkhāraparinibbāyī，無行般涅槃者）、上流般涅槃（uddhacca parinibbāyī，上流般涅槃者）。九種無學之人，指的是思（sammādiṭṭhi，正見）、進（sammāsaṅkappa，正思惟）、退（sammāvācā，正語）、不退（sammākammanto，正業）、不動（sammā-ājīvo，正命）、住（sammāvāyāmo，正精進）、護（sammāsati，正念）、慧（sammāsamādhi，正定）、俱（sammāvimutti，正解脫）。』《俱舍論》的說法相同，應該再查閱《成實論》。 正式解釋分為兩部分：先標示，后解釋。解釋中又分為聲聞乘和緣覺乘。聲聞乘中又分為賢位和聖位。賢位中又分為先列出，后解釋。解釋中又分為三部分：先解釋名稱，再解釋功能，最後正式解釋。功能中，七賢位已經在智妙中略微辨析過。現在說的『愛見四諦』，只是愛惑和見惑所依之處，雖然有愛惑和見惑，但都屬於見惑，具體如八十八使中所說。 正式解釋分為七部分：首先用五停心觀來對治五種障礙，具體如《止觀》第七對治中所說。說到『以苦諦為初門』，是因為後文以支佛的集諦為初門，聲聞以苦諦為初門，又因為首先觀四念處，而支佛以無明為十二因緣之首，首先破除愛取有。『境總觀總』，指的是用四種觀法來總觀四種境界。『境別觀總』，指的是在每一種境界中用四種觀法來觀照。『境總觀別』，指的是用每一種觀法來總觀四種境界。三種二類知。『暖』等文在智慧中已經辨析過。現在說明次第位置，略微瞭解深淺，仍然比那裡簡略，如果想要詳細瞭解，應該查閱各種論著。 七聖又分為三部分：列出位次，解釋名稱，正式解釋。詳細展開如《婆沙論》、《俱舍論》中所說，現在文辭極其簡略，足以判斷深淺。解釋名稱中說『苦忍明發舍凡入聖』，指的是到了苦忍位，接下來...
【English Translation】 English version Treatise, Three Extensive Explanations of the Doctrine of Existence. The 'Twenty-seven Worthies and Sages' refers to what is said in the Madhyama Agama, Sutra of Thirty Fields of Merit: 'The Elder asked the Buddha: How many fields of merit are there? The Buddha said: There are eighteen for those in training, and nine for those beyond training.' The eighteen for those in training are: saddhānusārī (one who goes by faith), dhammānusārī (one who goes by Dharma), saddhāvimutta (one liberated by faith), ditthippatta (one who has attained view), kāyasakkhi (one who has realized through the body), kulankula (family to family), ekabījī (one seed), sotāpattimagga (path to stream-entry), sotāpattiphala (fruit of stream-entry), sakadāgāmimagga (path to once-returning), sakadāgāmiphala (fruit of once-returning), anāgāmimagga (path to non-returning), anāgāmiphala (fruit of non-returning), and the five types of those who attain parinirvana in the intermediate state, namely, antarāparinibbāyī (one who attains parinirvana in the intermediate state), upahacca parinibbāyī (one who attains parinirvana upon being reborn), sasaṅkhāraparinibbāyī (one who attains parinirvana with effort), asaṅkhāraparinibbāyī (one who attains parinirvana without effort), and uddhacca parinibbāyī (one who attains parinirvana by being reborn in higher realms). The nine for those beyond training are: Right View (sammādiṭṭhi), Right Thought (sammāsaṅkappa), Right Speech (sammāvācā), Right Action (sammākammanto), Right Livelihood (sammā-ājīvo), Right Effort (sammāvāyāmo), Right Mindfulness (sammāsati), Right Concentration (sammāsamādhi), and Right Liberation (sammāvimutti).' The Abhidharmakośa has the same wording; one should also check the Satyasiddhi Śāstra. The formal explanation is divided into two parts: first, the indication; second, the explanation. The explanation is further divided into the Śrāvakayāna and the Pratyekabuddhayāna. Within the Śrāvakayāna, there are the stages of worthy and sage. Within the worthy stage, there is first the listing, then the explanation. The explanation is divided into three parts: first, the explanation of the name; second, the explanation of the function; and third, the formal explanation. Regarding the function, the seven stages of worthiness have already been briefly discussed in the 'Subtle Wisdom' section. What is now referred to as 'love and views regarding the Four Noble Truths' simply refers to the basis upon which the afflictions of love and views rely. Although there are afflictions of love and views, they all belong to the afflictions of views, as fully explained in the eighty-eight fetters. The formal explanation is divided into seven parts: first, using the five stopping contemplations to counteract the five hindrances, as fully explained in the seventh chapter on counteracting in the Śamatha-vipassanā. The statement 'taking the Truth of Suffering as the initial gate' is because the subsequent text takes the Truth of Origination of the Pratyekabuddha as the initial gate. For the Śrāvaka, the Truth of Suffering is the initial gate, and also because one first contemplates the Four Foundations of Mindfulness. The Pratyekabuddha takes ignorance as the head of the twelve links of dependent origination, first breaking through love, grasping, and existence. 'Totalizing the objects and totalizing the contemplations' refers to using the four contemplations to totally contemplate the four objects. 'Differentiating the objects and totalizing the contemplations' refers to contemplating each object with the four contemplations. 'Totalizing the objects and differentiating the contemplations' refers to using each contemplation to totally contemplate the four objects. The three types of two-fold knowledge. The texts on 'warmth' and so on have already been discussed in the section on wisdom. Now, explaining the sequential positions, briefly understanding the depth, is still briefer than that section. If one wishes to know in detail, one should consult various treatises. The seven sages are also divided into three parts: listing the positions, explaining the names, and formally explaining. A detailed exposition can be found in the Mahāvibhāṣā and the Abhidharmakośa. The current text is extremely brief, sufficient to judge the depth. In the explanation of the name, it says 'the light of the forbearance of suffering arises, abandoning the mundane and entering the sacred,' referring to reaching the stage of the forbearance of suffering, and then...
第無間必入初果，今從后說通云「聖人」。三結、八十八使、七生，如《止觀》第六記。中般為三者，謂速、非速、久住，準《俱舍論》總為九種，謂三各分三，謂中、生、上流也。有行、無行生色界已方般涅槃，並生般攝。言中三者，謂速非速經久，如迸火星以喻三義，思之可知。並於中陰論速非速等。生有三者，一生約速立，二有行約非速立，三無行約經久立。並生色界，已論速等也。上流三者，一全超約速立，二半超約非速立，三遍沒約經久立。從初色至色末始終有此三人不同，如是三九由業惑根異。言業異者，造順現業成中般，造順生業成生般，造順后業成上流般。言惑三者，下品惑成中般，中品惑成生般，上品惑成上流般。言根別者，上根中般，中根生般，下根上流般。斷上下分結者，言五上分者，謂掉、慢、無明、色染、無色染。言五下分者，謂身見、戒取、疑、貪、瞋，故《俱舍》云「由二不超欲」謂貪、瞋，「由三複還下」謂身見、戒取、疑。滅盡定如《止觀》第九記。《釋論》二十二釋四雙八輩中攝十七，但云那含有十一種，五種正是阿那含。六種阿羅漢向攝那含五種者，恐是現般一；中般三，速、非速、久住；生般一。六種阿羅漢曏者，謂有行、無行、全超、半超、遍沒、無色(此私對之)，更
【現代漢語翻譯】 第無間必入初果（Sotapanna，須陀洹），現在從後面說，都統稱為『聖人』。三結（Three fetters），八十八使（Eighty-eight delusions），七生（Seven births），這些內容可以參考《止觀》第六的記載。中般涅槃（Antara-parinibbana）分為三種，即速般（Quick passing away）、非速般（Non-quick passing away）、久住般（Long-lasting passing away），根據《俱舍論》（Abhidharmakosa）總共有九種，即這三種各自又分為三種，也就是中、生、上流。有行般（Sa-upadhishesha-parinibbana）、無行般（Nirupadhishesha-parinibbana）是指已經出生后才般涅槃，都屬於生般涅槃（Upapaduka-parinibbana）的範疇。所說的中般涅槃三種，是指速、非速、經久，可以用迸發的火星來比喻這三種含義，仔細思考就可以明白。也可以在中陰（Antarabhava）的理論中討論速、非速等。生有三種，一是根據速度快慢而立，二是有行是根據非速而立，三是無行是根據經久而立。都屬於生般涅槃，前面已經討論過速度快慢等問題。上流般涅槃（Urdhvamsrotas-parinibbana）三種，一是全超是根據速度快而立，二是半超是根據非速而立，三是遍沒是根據經久而立。從初禪到色界末，始終存在這三種人，各有不同，這三九二十七種情況是由於業、惑、根的不同造成的。所說業的不同，是指造作順現受業成就中般涅槃，造作順生受業成就生般涅槃，造作順后受業成就上流般涅槃。所說惑的不同，是指下品惑成就中般涅槃，中品惑成就生般涅槃，上品惑成就上流般涅槃。所說根的不同，是指上根成就中般涅槃，中根成就生般涅槃，下根成就上流般涅槃。斷上下分結，所說的五上分結，是指掉舉（uddhacca）、慢（mana）、無明（avijja）、色染（rupa-raga）、無色染（arupa-raga）。所說的五下分結，是指身見（sakkaya-ditthi）、戒禁取見（silabbata-paramasa）、疑（vicikiccha）、貪（kama-raga）、瞋（patigha），所以《俱舍論》說：『由於二種不能超越欲界』，指的是貪和瞋，『由於三種又回到地獄』，指的是身見、戒禁取見、疑。滅盡定（nirodha-samapatti）可以參考《止觀》第九的記載。《釋論》第二十二解釋四雙八輩（four pairs and eight types of individuals）中包含了十七種，只是說那含（Anagami，阿那含）有十一種，五種正是阿那含，六種阿羅漢向（arahatta-magga）包含了阿那含的五種，恐怕是現般涅槃一種；中般涅槃三種，速、非速、久住；生般涅槃一種。六種阿羅漢向，是指有行、無行、全超、半超、遍沒、無色（這是我個人的理解），不再多說。
【English Translation】 The one who enters the stream (Sotapanna) will inevitably enter the first fruit, but now, speaking from the latter perspective, they are all generally referred to as 'saints'. The three fetters (Three fetters), the eighty-eight delusions (Eighty-eight delusions), and the seven births (Seven births) are as recorded in the sixth chapter of 'Zhi Guan' (止觀). Intermediate passing away (Antara-parinibbana) is divided into three types, namely quick passing away (Quick passing away), non-quick passing away (Non-quick passing away), and long-lasting passing away (Long-lasting passing away). According to 'Abhidharmakosa' (Abhidharmakosa), there are a total of nine types, which are these three types each divided into three, namely intermediate, arising, and upstream. Passing away with effort (Sa-upadhishesha-parinibbana) and passing away without effort (Nirupadhishesha-parinibbana) refer to passing away after being born, and both belong to the category of passing away upon arising (Upapaduka-parinibbana). The three types of intermediate passing away refer to quick, non-quick, and long-lasting, which can be compared to a bursting spark to illustrate the three meanings. Consider it carefully to understand. The quickness and non-quickness can also be discussed in the theory of the intermediate state (Antarabhava). There are three types of arising: one is established based on speed, two, passing away with effort is established based on non-quickness, and three, passing away without effort is established based on long-lasting. All belong to passing away upon arising, and the issues of speed have been discussed earlier. The three types of upstream passing away (Urdhvamsrotas-parinibbana) are: one, complete transcendence is established based on speed, two, half transcendence is established based on non-quickness, and three, complete immersion is established based on long-lasting. From the first dhyana to the end of the form realm, these three types of people always exist, each with their own differences. These three nines, twenty-seven situations, are caused by the differences in karma, afflictions, and faculties. The difference in karma refers to creating karma that ripens in the present life, resulting in intermediate passing away; creating karma that ripens in the next life, resulting in passing away upon arising; and creating karma that ripens in a later life, resulting in upstream passing away. The difference in afflictions refers to lower-grade afflictions resulting in intermediate passing away, middle-grade afflictions resulting in passing away upon arising, and upper-grade afflictions resulting in upstream passing away. The difference in faculties refers to superior faculties resulting in intermediate passing away, medium faculties resulting in passing away upon arising, and inferior faculties resulting in upstream passing away. Severing the higher and lower fetters, the five higher fetters refer to restlessness (uddhacca), conceit (mana), ignorance (avijja), attachment to the form realm (rupa-raga), and attachment to the formless realm (arupa-raga). The five lower fetters refer to self-view (sakkaya-ditthi), clinging to rites and rituals (silabbata-paramasa), doubt (vicikiccha), sensual desire (kama-raga), and aversion (patigha). Therefore, 'Abhidharmakosa' says: 'Due to two, one cannot transcend the desire realm', referring to desire and aversion, 'Due to three, one returns to the lower realm', referring to self-view, clinging to rites and rituals, and doubt. Cessation attainment (nirodha-samapatti) can be found in the ninth chapter of 'Zhi Guan' (止觀). The twenty-second chapter of 'Shilun' (釋論) explains that the four pairs and eight types of individuals (four pairs and eight types of individuals) include seventeen types, but it only says that the non-returner (Anagami) has eleven types, five of which are exactly non-returners, and the six paths to Arhatship (arahatta-magga) include the five types of non-returners, probably one type of passing away in the present life; three types of intermediate passing away: quick, non-quick, and long-lasting; one type of passing away upon arising. The six paths to Arhatship refer to passing away with effort, passing away without effort, complete transcendence, half transcendence, complete immersion, and formless (this is my personal understanding), and I will not say more.
加初果向、初果、二果向、二果、三果向、三果為十七。「毗曇一萬二千九百六十種」者，《雜阿毗曇》云：「阿那含者或五及七八，五謂中、生、有行、無行、上流。七謂于中般更分三，如迸火星喻。八者謂五上加現、無色及不定，且從五種說謂色五種，從根分十五，謂上中下各五故。約地成二十，四禪各五。故約性有三十，謂退、思、護、住、進、不動，謂種性各五故。處有八十，梵眾至尼吒，十六處各五故。每一種那含有二千五百九十二。何者？約十六處成十六人，約種性六成六倍增之合九十六。約根有三，三倍增之成二百八十八，更以九離欲人，九倍增之成二千五百九十二人。一人既爾，五種那含又五倍增之，成一萬二千九百六十種(論文難見故今略出)。」言九離欲者，謂離欲界九品惑以為九人也。
羅漢有五種者，依《婆沙》略釋云言退法者，謂退思法心生厭故。言思法者，持刀欲自害故。言護法者，於己解脫心生愛樂善守護故。言住法者，不退不進故。言進法者，能進至不動故。言不動者，住本不動故。
問：
退法必退耶？乃至進法必進耶？
答：
或有說者不必退乃至不必進，以是事故羅漢有五種，故作是說退不必退乃至進不必進。
問：
若然何故
【現代漢語翻譯】 現代漢語譯本 加初果向（Srota-apatti-pratipannaka，趨向預流果的修行者）、初果（Srota-apanna，預流果）、二果向（Sakrdagami-pratipannaka，趨向一來果的修行者）、二果（Sakrdagami，一來果）、三果向（Anagami-pratipannaka，趨向不還果的修行者）、三果（Anagami，不還果）為十七種。『毗曇一萬二千九百六十種』，《雜阿毗曇》中說：『阿那含（Anagami，不還者）有五種、七種、八種。五種是指中般涅槃者、生般涅槃者、有行般涅槃者、無行般涅槃者、上流般涅槃者。七種是指于中般涅槃者再分三種，如迸火星的比喻。八種是指五種之上加上現般涅槃者、無色般涅槃者以及不定般涅槃者。且從五種來說，即色界五種，從根器分有十五種，即上、中、下各有五種。約地來說有二十種，四禪各有五種。所以約性來說有三十種，即退法性、思法性、護法性、住法性、進法性、不動法性，即種性各有五種。處所來說有八十種，從梵眾天到色究竟天，十六處各有五種。每一種阿那含包含二千五百九十二種。為什麼呢？約十六處成就十六人，約種性六種，六倍增加，合計九十六。約根器有三種，三倍增加，成就二百八十八，再以九種離欲之人，九倍增加，成就二千五百九十二人。一人既然如此，五種阿那含又五倍增加，成就一萬二千九百六十種（論文難以見到，所以現在略微列出）。』所說九種離欲之人，是指遠離欲界九品惑而成為九種人。 羅漢（Arhat）有五種，依據《婆沙》略作解釋，說退法者，是指退失思法，心中生起厭惡的緣故。說思法者，是指持刀想要自殺的緣故。說護法者，是指對於自己的解脫，心中生起愛樂，善於守護的緣故。說住法者，是指不退也不進的緣故。說進法者，是指能夠前進到不動的緣故。說不動者，是指安住于原本的不動狀態的緣故。 問： 退法必定會退失嗎？乃至進法必定會前進嗎？ 答： 或者有人說不必退失，乃至不必前進，因為這個緣故，羅漢有五種，所以才這樣說，退不必定退失，乃至進不必定前進。 問： 如果這樣，為什麼
【English Translation】 English version The Srota-apatti-pratipannaka (one who has entered the stream, the path to the first fruit), Srota-apanna (stream-enterer, the first fruit), Sakrdagami-pratipannaka (one who is on the path to once-returning, the second fruit), Sakrdagami (once-returner, the second fruit), Anagami-pratipannaka (one who is on the path to non-returning, the third fruit), and Anagami (non-returner, the third fruit) are seventeen in total. Regarding the '12,960 kinds of Abhidharma', the Tsa Abhidharma says: 'Anagamis (non-returners) are of five, seven, or eight kinds. The five refer to one who attains Nirvana in the intermediate state, one who attains Nirvana upon birth, one who attains Nirvana with effort, one who attains Nirvana without effort, and one who ascends to higher realms to attain Nirvana. The seven refer to further dividing the one who attains Nirvana in the intermediate state into three, like the analogy of sparks flying. The eight refer to adding one who attains Nirvana in the present life, one who attains Nirvana in the formless realms, and one who attains Nirvana in an undetermined manner to the five. Considering only the five kinds, there are five kinds in the realm of form, and from the perspective of faculties, there are fifteen kinds, with five each for superior, intermediate, and inferior faculties. From the perspective of realms, there are twenty kinds, with five for each of the four Dhyanas. Therefore, from the perspective of nature, there are thirty kinds, namely, the nature of decline, the nature of contemplation, the nature of protection, the nature of abiding, the nature of progress, and the nature of immovability, with five for each nature. From the perspective of places, there are eighty kinds, from the Brahma-parisadya heaven to the Akanistha heaven, with five for each of the sixteen places. Each kind of Anagami contains 2,592 types. Why? Considering the sixteen places, there are sixteen types of individuals. Considering the six natures, multiplying by six yields a total of ninety-six. Considering the three faculties, multiplying by three yields two hundred and eighty-eight. Further, with the nine types of individuals who have abandoned desire, multiplying by nine yields 2,592 individuals. Since it is so for one individual, the five types of Anagamis, multiplied by five, yield 12,960 types (the original text is difficult to find, so I have briefly extracted it here).' The nine types of individuals who have abandoned desire refer to the nine types of individuals who have abandoned the nine grades of delusion in the desire realm. There are five types of Arhats (enlightened beings). According to the brief explanation in the Vibhasa, the 'one who is prone to decline' refers to one who declines from the contemplation of the Dharma because of aversion in their mind. The 'one who contemplates' refers to one who contemplates suicide with a knife. The 'one who protects' refers to one who cherishes their own liberation and diligently protects it. The 'one who abides' refers to one who neither declines nor progresses. The 'one who progresses' refers to one who is able to progress to immovability. The 'one who is immovable' refers to one who abides in their original state of immovability. Question: Does the one who is prone to decline necessarily decline? And does the one who progresses necessarily progress? Answer: Some say that they do not necessarily decline or progress. Because of this, there are five types of Arhats. Therefore, it is said that the one who is prone to decline does not necessarily decline, and the one who progresses does not necessarily progress. Question: If so, why
名退乃至進？
答：
退者是退性，乃至進者是進性，以有五種性故羅漢有五種，並法行一人名不動，故有六種阿羅漢也。若退果者，牽於斯那二果亦失，至初果住，法爾然也。
此生之中必得不疑，猶如勝人平地顛墜，四顧遠望不有他人見我倒不即能自起，極至臨終亦得無學故也。得滅定人因中既修性共念處，至果時但名俱解脫人，以未修緣念終非無疑解脫也。「盡智」者，謂見苦已斷乃至道亦如是。「無生智」者，不復更斷。「無學等見」者，得世智亦名等智。《婆沙》云「所作已辦名盡智，從無學因生，名無生智。又曾得而得名為盡智，未曾得而得名無生智。」又云「解脫道所攝名為盡智，勝進道所攝名為無生智。」又云「盡智有五種羅漢，無生智唯一種謂不動。」此即從根，不論解脫道等。又「無學等見」者，一切羅漢等有此見，自知我是阿羅漢果等有此見，故名等見。「重空三昧」者，謂空空三昧，無相無相三昧，無作無作三昧，空是聖法復修于空擊前聖法，故名為「重」。「沙門那」者，沙門此云乏，那者此云道。
支佛「集諦為初門」者，三乘之人通緣四諦，但有總別之異，以隨義便故初門不同，順四諦義故苦諦為初門，順十二緣義故集諦為初門，順六度義故道諦為初門，並
【現代漢語翻譯】 現代漢語譯本： 問：什麼是退，什麼是進？ 答：退指的是退失的性質，進指的是進步的性質。因為有五種根性，所以阿羅漢有五種。加上法行一人名為不動，所以有六種阿羅漢。如果退失了阿羅漢果位，那麼斯陀含（一來果）、阿那含（不來果）這兩種果位也會失去，最終會退回到初果的果位，這是自然規律。 此生之中必定能夠獲得不疑的果位，就像一個身手矯健的人在平地上跌倒，環顧四周，如果沒有其他人看到自己跌倒，就能立刻自己站起來一樣，即使到了臨終也能獲得無學果位。獲得滅盡定的人，在因地時就已經修習了自性共念處，到了果地時，只能被稱為俱解脫人，因為沒有修習緣念，最終不能成為無疑解脫的人。「盡智」（Kshaya-jnana）指的是，見到苦諦后斷除煩惱，乃至見到道諦也如此。「無生智」（Anutpada-jnana）指的是，不再需要斷除煩惱。「無學等見」（Asaiksa-samyag-drsti）指的是，獲得世間智慧也稱為等智。《婆沙論》（Vibhasa）中說：『所作已辦名為盡智，從無學因生，名無生智。又曾得而得名為盡智，未曾得而得名無生智。』又說：『解脫道所攝名為盡智，勝進道所攝名為無生智。』又說：『盡智有五種阿羅漢，無生智唯有一種，是不動阿羅漢。』這是從根性上來說的，不論解脫道等。另外，『無學等見』指的是，一切阿羅漢都有這種見解，自己知道我是阿羅漢果等，有這種見解，所以稱為等見。「重空三昧」（punar-sunyata-samadhi）指的是，空空三昧（sunyata-sunyata-samadhi），無相無相三昧（animitta-animitta-samadhi），無作無作三昧（apranihita-apranihita-samadhi）。空是聖法，再次修習空來擊破之前的聖法，所以稱為『重』。「沙門那」（Sramana）指的是，沙門，這裡的意思是缺乏，那，這裡的意思是道。 辟支佛（Pratyekabuddha）『集諦為初門』指的是，三乘之人都能緣四諦，只是有總相和別相的差異，因為隨順意義的方便，所以初入門徑不同。順應四諦的意義，所以苦諦為初門；順應十二因緣的意義，所以集諦為初門；順應六度的意義，所以道諦為初門，並且
【English Translation】 English version: Question: What is 'retreat' and what is 'advance'? Answer: 'Retreat' refers to the nature of retreating, and 'advance' refers to the nature of advancing. Because there are five kinds of dispositions, there are five kinds of Arhats (Arahan). Adding the one who practices the Dharma and is called 'Immovable', there are six kinds of Arhats. If one loses the Arhat fruit, then the fruits of Sakradagamin (Once-Returner) and Anagamin (Non-Returner) will also be lost, and one will eventually regress to the fruit of the Srotapanna (Stream-Enterer). This is the natural law. In this life, one will surely attain the fruit of non-doubt, just like a skilled person who falls on flat ground. If no one else sees them fall, they can immediately get up on their own. Even at the time of death, one can attain the state of no-more-learning (Asaiksa). A person who attains Nirodha-samapatti (cessation attainment), having cultivated the nature of common mindfulness in the causal stage, is only called a 'both-liberated' person at the fruit stage. Because they have not cultivated dependent origination, they ultimately cannot become a 'doubt-free liberated' person. 'Kshaya-jnana' (盡智) refers to, having seen the truth of suffering, one cuts off afflictions, and so on, even when seeing the truth of the path. 'Anutpada-jnana' (無生智) refers to, no longer needing to cut off afflictions. 'Asaiksa-samyag-drsti' (無學等見) refers to, obtaining worldly wisdom is also called 'equal wisdom'. The Vibhasa (《婆沙》) says: 'What has been done is finished is called Kshaya-jnana, born from the cause of no-more-learning, is called Anutpada-jnana. Also, having obtained it before and obtaining it again is called Kshaya-jnana, not having obtained it before and obtaining it is called Anutpada-jnana.' It also says: 'What is included in the path of liberation is called Kshaya-jnana, what is included in the path of superior progress is called Anutpada-jnana.' It also says: 'Kshaya-jnana has five kinds of Arhats, Anutpada-jnana has only one kind, which is the Immovable Arhat.' This is from the perspective of disposition, regardless of the path of liberation, etc. Furthermore, 'Asaiksa-samyag-drsti' refers to, all Arhats have this view, knowing that I am the fruit of Arhat, etc., having this view, therefore it is called 'equal view'. 'Punar-sunyata-samadhi' (重空三昧) refers to, Sunyata-sunyata-samadhi (空空三昧), Animitta-animitta-samadhi (無相無相三昧), Apranihita-apranihita-samadhi (無作無作三昧). Emptiness is a sacred Dharma, and again cultivating emptiness to strike down the previous sacred Dharma, therefore it is called 'repeated'. 'Sramana' (沙門那) refers to, Sramana, here meaning lacking, and 'na', here meaning the path. Pratyekabuddha (辟支佛), 'the truth of accumulation (Samudaya) as the initial gate' refers to, people of the three vehicles all contemplate the four noble truths, but there are differences in general and specific aspects. Because of the convenience of following the meaning, the initial entry points are different. In accordance with the meaning of the four noble truths, the truth of suffering (Dukkha) is the initial gate; in accordance with the meaning of the twelve links of dependent origination, the truth of accumulation is the initial gate; in accordance with the meaning of the six perfections, the truth of the path (Marga) is the initial gate, and
三藏義也。通教三乘以界內滅諦為初門，別教菩薩以界外道諦為初門，圓教菩薩以界外滅諦為初門。三藏六度緣起及衍人斥小，具如《止觀》第三記。於三藏菩薩為二：初立門，次明位為三：初三祇位，次百劫位，三佛果位。于中分凡聖位，如文，具如《止觀》記。
次通教三乘共位為二：初明三乘同異，次正明位文自分二：初共位如前，次義者文自為二：初二中二：初明立位意，次「干慧」下正釋初文，又二：先指文，次立意。次正釋者，文相稍廣，于《止觀》中若讀彼文須知此意。于中二：先釋，次結判。釋中自為十：初干慧地為四：初通立共意，次「而菩薩」下立別意，三釋四弘相，四從「是為」下辨異。釋四弘中，初誓廣，次三誓略。初誓又二：初釋，次引證。次性地中三：初立共意，次「而菩薩」下釋行相立別意，三「如三藏」下判位辨異。次八人見地為三：初立共意，次「而菩薩」下正釋，三「何者」下明立忍所以。次「複次」下明薄地為三：初立共意，次「而二乘」下斥二乘，三「菩薩」下正釋。言遊戲神通，具如《止觀》第五記。次「阿那含」下明離欲地，為四：初立共意，次斥二乘，三「菩薩能」下正釋，四「所以」下明立地所以，辨不同之相。初三如文。辨不同中二：初明觀諦用智不同，
【現代漢語翻譯】 三藏教義也是如此。通教的三乘（聲聞乘、緣覺乘、菩薩乘）以界內的滅諦（涅槃）作為入門，別教的菩薩以界外的道諦（菩薩的修行之道）作為入門，圓教的菩薩以界外的滅諦作為入門。三藏教的六度（佈施、持戒、忍辱、精進、禪定、智慧）緣起以及衍教之人貶斥小乘，詳細內容見《止觀》（《摩訶止觀》）第三卷的記載。對於三藏教的菩薩，分為兩個部分：首先是設立入門，其次是闡明階位，階位又分為三個階段：最初是三祇位（三大阿僧祇劫的修行階段），其次是百劫位（一百個大劫的修行階段），最後是佛果位（成佛的階段）。其中區分凡夫位和聖位，如同經文所述，詳細內容見《止觀》的記載。 其次是通教的三乘共位，分為兩個部分：首先是闡明三乘的相同和不同之處，其次是正式闡明階位。階位又自分為兩個部分：首先是共位如同前面所說，其次是闡釋意義，經文又分為兩個部分：首先是二中二，即在兩種意義中又各分兩種意義：首先是闡明設立階位的意義，其次是『干慧』以下正式解釋最初的經文，又分為兩個部分：先是指示經文，其次是闡明意義。其次是正式解釋，經文的相狀稍微廣泛，在《止觀》中如果閱讀那些經文，必須知道這裡的意義。其中分為兩個部分：首先是解釋，其次是總結判斷。解釋中又分為十個階段：最初是干慧地（修行最初的階段），分為四個部分：首先是總的設立共同的意義，其次是『而菩薩』以下設立不同的意義，第三是解釋四弘誓願的相狀，第四是從『是為』以下辨別差異。解釋四弘誓願中，首先是誓願廣大，其次是三個誓願簡略。最初的誓願又分為兩個部分：首先是解釋，其次是引用證據。其次是性地（修行進入正軌的階段），分為三個部分：首先是設立共同的意義，其次是『而菩薩』以下解釋行相，設立不同的意義，第三是『如三藏』以下判斷階位，辨別差異。其次是八人見地（預流果的階段），分為三個部分：首先是設立共同的意義，其次是『而菩薩』以下正式解釋，第三是『何者』以下闡明設立忍的原因。其次是『複次』以下闡明薄地（一來果的階段），分為三個部分：首先是設立共同的意義，其次是『而二乘』以下貶斥二乘，第三是『菩薩』以下正式解釋。說到遊戲神通，詳細內容見《止觀》第五卷的記載。其次是『阿那含』以下闡明離欲地（不還果的階段），分為四個部分：首先是設立共同的意義，其次是貶斥二乘，第三是『菩薩能』以下正式解釋，第四是『所以』以下闡明設立地的原因，辨別不同的相狀。最初的三個部分如同經文所述。辨別不同之處分為兩個部分：首先是闡明觀察諦理和運用智慧的不同。
【English Translation】 The meaning of the Tripitaka (three collections of Buddhist texts) is also like this. The three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) of the Shared Teaching (Tongjiao) take the Cessation Truth (Nirvana) within the Three Realms as the initial gate, the Bodhisattvas of the Distinct Teaching (Biejiao) take the Path Truth (the path of Bodhisattva practice) outside the Three Realms as the initial gate, and the Bodhisattvas of the Perfect Teaching (Yuanjiao) take the Cessation Truth outside the Three Realms as the initial gate. The origination of the Six Perfections (dāna, śīla, kṣānti, vīrya, dhyāna, prajñā) in the Tripitaka Teaching and the deprecation of the Small Vehicle by the followers of the Extended Teaching are fully described in the third volume of the 『Mohe Zhiguan』 (『Great Calming and Contemplation』). For the Bodhisattvas of the Tripitaka Teaching, it is divided into two parts: first, establishing the gate; second, clarifying the stages, which are further divided into three stages: the initial Three Asamkhya Kalpas (three great incalculable eons of practice), the subsequent Hundred Kalpas (one hundred great eons of practice), and the final Buddha Fruit stage (the stage of becoming a Buddha). Among these, the distinction between the positions of ordinary beings and sages is made, as described in the text, and the details are found in the records of the 『Zhiguan』. Next is the shared position of the three vehicles in the Shared Teaching, which is divided into two parts: first, clarifying the similarities and differences of the three vehicles; second, formally clarifying the stages. The stages are further divided into two parts: first, the shared position is as described earlier; second, the explanation of the meaning, the text itself is divided into two parts: first, two within two, that is, each of the two meanings is further divided into two meanings: first, clarifying the meaning of establishing the stages; second, from 『Dry Wisdom』 (Gan Hui) onwards, formally explaining the initial text, which is again divided into two parts: first, indicating the text; second, clarifying the meaning. Next is the formal explanation, the appearance of the text is slightly extensive, and if you read those texts in the 『Zhiguan』, you must know the meaning here. Among these, it is divided into two parts: first, explanation; second, summary judgment. The explanation is further divided into ten stages: the initial Dry Wisdom Ground (the initial stage of practice), divided into four parts: first, generally establishing the common meaning; second, from 『But the Bodhisattva』 onwards, establishing different meanings; third, explaining the appearance of the Four Great Vows; fourth, from 『This is』 onwards, distinguishing the differences. In explaining the Four Great Vows, first, the vows are vast; second, the three vows are brief. The initial vow is further divided into two parts: first, explanation; second, citing evidence. Next is the Nature Ground (the stage of entering the right path of practice), divided into three parts: first, establishing the common meaning; second, from 『But the Bodhisattva』 onwards, explaining the characteristics of practice, establishing different meanings; third, from 『Like the Tripitaka』 onwards, judging the stages, distinguishing the differences. Next is the Eightfold Person Seeing Ground (the stage of Stream-enterer), divided into three parts: first, establishing the common meaning; second, from 『But the Bodhisattva』 onwards, formally explaining; third, from 『What is』 onwards, clarifying the reason for establishing forbearance. Next is from 『Furthermore』 onwards, clarifying the Thin Ground (the stage of Once-returner), divided into three parts: first, establishing the common meaning; second, from 『But the Two Vehicles』 onwards, deprecating the Two Vehicles; third, from 『The Bodhisattva』 onwards, formally explaining. Speaking of playful supernatural powers, the details are found in the fifth volume of the 『Zhiguan』. Next is from 『Anāgāmin』 onwards, clarifying the Ground of Detachment from Desire (the stage of Non-returner), divided into four parts: first, establishing the common meaning; second, deprecating the Two Vehicles; third, from 『The Bodhisattva can』 onwards, formally explaining; fourth, from 『Therefore』 onwards, clarifying the reason for establishing the ground, distinguishing the different appearances. The initial three parts are as described in the text. Distinguishing the differences is divided into two parts: first, clarifying the difference between observing the Truth and using wisdom.
次「故大論」下引論證菩薩立名。次「阿羅漢地」去明已辦地，為二：初辨異，次引證。次「支佛」下明支佛地，指同羅漢，故云「亦如是」。次明菩薩地為四：初略立；次略辨；三「是則」下略釋，十地猶受菩薩之名，複名為佛地者，以佛地邊有菩薩地名，故知始終皆有菩薩位，故云「別為菩薩」；四「齊此」下辨盡不盡。次「過菩薩」下釋佛地，為二：初略立，次「五相」下辨異。于中三異，涅槃異中言「留舍利」者，若下本門中通佛亦言同入灰斷者，當教二義不定故，利鈍菩薩所見不同故。次簡名別義通及為菩薩立忍名等，具如《止觀》第六記。
今文為二：初釋，次料簡。初文為四：初來意，次列別位，三對位，四「是則」下結。初二如文。三對位中前九地如文，至佛地中先指前文，通教十地于別但名菩薩地也。次「此佛」下與三藏辨同異，言「三藏佛一日三時照機」者，諸部《阿含》及《大論》皆有此說，云佛一日三時入定求可度機，以約教門不能常見故也。亦如《摩耶經》阿難近在於后，而便問言阿難今者為在何許？又問祇洹何故多烏？小近尚自不知，豈能任運常照？次料簡中初問可解。答中明此通位教相多異，致使人師各據一途。于中二：先見，次思。初中三：先出同異，次「但通教」下難，三
【現代漢語翻譯】 接下來在『故大論』之後引用論證菩薩的命名。然後從『阿羅漢地』開始闡明已成就的果位，分為兩部分：首先辨別差異，然後引用論證。接下來『支佛』之後闡明支佛的果位，指出其與阿羅漢相同，所以說『亦如是』。接下來闡明菩薩的果位，分為四個部分：首先簡略地確立；然後簡略地辨別；第三，在『是則』之後簡略地解釋，十地仍然接受菩薩的名稱，又名為佛地，因為佛地旁邊有菩薩地的名稱，所以知道始終都有菩薩的地位，所以說『別為菩薩』；第四，在『齊此』之後辨別是否窮盡。接下來『過菩薩』之後解釋佛地，分為兩部分：首先簡略地確立，然後『五相』之後辨別差異。其中有三種差異，涅槃的差異中說『留舍利』，如果在下方的本門中，佛也同樣說一同進入灰斷，這是因為教義的兩種含義不確定，利根和鈍根的菩薩所見不同。接下來簡要地說明名稱的差別，義理的相通，以及為菩薩確立忍辱的名稱等等，具體內容如《止觀》第六卷所記載。
現在本文分為兩部分：首先是解釋，然後是材料的簡擇。解釋部分分為四個部分：首先是來意，然後是列出不同的果位，第三是對照果位，第四，在『是則』之後總結。前兩個部分如原文。在對照果位中，前九地如原文，到了佛地中，首先指出前文，通教的十地在別教中只稱為菩薩地。接下來『此佛』之後與三藏辨別相同和不同，說『三藏佛一日三時照機』，各部的《阿含經》和《大論》都有這種說法，說佛一日三次入定尋求可以度化的根機，因為按照教門的說法不能常見佛，所以這樣說。也像《摩耶經》中阿難近在佛后，卻問阿難現在在哪裡？又問祇洹精舍為什麼有很多烏鴉？小小的距離尚且不知道，怎麼能任運常照？接下來材料的簡擇中，第一個問題可以理解。回答中說明這個通教的果位，教相有很多差異，導致人師各自根據一種途徑。其中分為兩部分：先是見解，然後是思考。見解中分為三部分：首先是提出相同和不同之處，然後『但通教』之後提出疑問，第三...
【English Translation】 Next, following 'Gu Da Lun' (Former Great Treatise) is the citation and argumentation for the establishment of the name Bodhisattva (enlightenment being). Then, starting from 'Arhat Land' (Arhat realm), it clarifies the achieved state, divided into two parts: first, distinguishing the differences; second, citing evidence. Next, after 'Pratyekabuddha' (Solitary Buddha), it clarifies the Pratyekabuddha realm, pointing out its similarity to Arhat, hence the saying 'also like that'. Next, it clarifies the Bodhisattva realm, divided into four parts: first, briefly establishing; then, briefly distinguishing; third, after 'Shi Ze' (Therefore), briefly explaining, the Ten Grounds still accept the name Bodhisattva, and are also called Buddha Land, because next to the Buddha Land is the name of the Bodhisattva Land, so it is known that there is always the position of Bodhisattva from beginning to end, hence the saying 'separately as Bodhisattva'; fourth, after 'Qi Ci' (Reaching This), distinguishing whether it is exhaustive or not. Next, after 'Guo Pusa' (Beyond Bodhisattva), it explains the Buddha Land, divided into two parts: first, briefly establishing; then, after 'Wu Xiang' (Five Aspects), distinguishing the differences. Among them, there are three differences, in the difference of Nirvana, it says 'leaving relics', if in the lower Original Gate, the Buddha is also said to enter the ashes and extinction together, this is because the two meanings of the teachings are uncertain, and the views of sharp and dull Bodhisattvas are different. Next, briefly explain the difference in names, the commonality in meanings, and the establishment of the name of forbearance for Bodhisattvas, etc., the specific content is as recorded in the sixth volume of 'Mohe Zhiguan' (Great Calming and Contemplation).
Now this text is divided into two parts: first, explanation; second, selection of materials. The explanation part is divided into four parts: first, the intention; then, listing the different positions; third, comparing the positions; fourth, after 'Shi Ze' (Therefore), summarizing. The first two parts are as in the original text. In comparing the positions, the first nine grounds are as in the original text, when it comes to the Buddha Land, first point out the previous text, the Ten Grounds of the Common Teaching are only called Bodhisattva Land in the Separate Teaching. Next, after 'Ci Fo' (This Buddha), distinguish the similarities and differences with the Three Pitakas, saying 'The Buddha of the Three Pitakas illuminates the opportunities three times a day', the various parts of the 'Agama Sutras' and the 'Great Treatise' all have this saying, saying that the Buddha enters Samadhi three times a day to seek the opportunities that can be saved, because according to the teachings, the Buddha cannot be seen often, so it is said like this. Also like in the 'Maya Sutra', Ananda was near behind the Buddha, but asked where Ananda is now? And asked why there are so many crows in Jetavana Monastery? Even a small distance is not known, how can he always illuminate at will? Next, in the selection of materials, the first question is understandable. The answer explains that this Common Teaching position has many differences in teachings, leading to teachers each relying on one path. It is divided into two parts: first, views; then, thinking. The views are divided into three parts: first, presenting the similarities and differences; then, after 'Dan Tong Jiao' (But Common Teaching), raising questions, third...
「若斷」下縱。次思惑中二：先出異，次兼前總判。略云「不可定執」者，通義不可定判，教門利他時長機雜故令爾也。次問答中三：先略判，次「何者」下釋，三「此乃」下正判。次問者，「問大論三處明燋炷」等者，謂干慧地，初地，初住。《大論》四十八明四十二字門，即初住已上也。第四十九明菩薩初歡喜地乃至法雲地，廣明修治地業，續此文后即云複次地有二種：一者但菩薩地，二者共菩薩地，所謂干慧地乃至佛地。故知三教明矣。故知此中問意與《止觀》稍似有殊，此以三教為問，見地燋炷置而不論，若得此意則《止觀》文宛然自別。次問「利人應無十地」者，問意利人既于初地斷見，應二地乃至四地斷思，六七地成佛，是則無十地耶？答意者教門具有，于利人不制，只如超果得阿羅漢，可令餘三果亦無人耶？次問意者，別圓若有利人，應在地前住前燋炷耶？答意者，雖有利鈍，斷位必定。
次別位為大樹者，為三：標章，列門，正釋。初二如文。釋中有三：初又為六：初得名，次位法所依，三「無量」下通列，四「別教」下判，五「然」下判傍正，六「既有」下結示不同。前二可知。三通列中三：先舉四數，次「有無量」下列四法，三「云何」下釋四法。初二如文。釋意者，所以四教斷伏皆名無
【現代漢語翻譯】 現代漢語譯本： 『若斷』下縱。接下來在思惑中有兩部分：首先提出差異，然後結合前面進行總體判斷。簡略地說『不可定執』，意思是通途的意義不可固定判斷，教門爲了利益他人，時機和根器各不相同，所以如此。接下來在問答中有三部分：首先簡略判斷，然後從『何者』開始解釋，第三部分從『此乃』開始正式判斷。接下來提問者，『問《大智度論》三處說明燋炷』等，指的是干慧地、初地、初住。《大智度論》第四十八卷說明四十二字門，也就是初住以上的內容。第四十九卷說明菩薩初歡喜地乃至法雲地，詳細說明修治地業，緊接著這段文字之後就說，再次，地有兩種：一種是隻有菩薩的地，另一種是和菩薩共有的地，所說的就是干慧地乃至佛地。因此可知三教的說明很明顯。因此可知這裡提問的意圖和《止觀》稍微有些不同，這裡以三教為提問，將見地的燋炷放置不論，如果理解了這個意思，那麼《止觀》的文字自然就清楚了。接下來提問『利人應無十地』，提問的意思是利根的人既然在初地斷見，應該在二地乃至四地斷思，六七地成佛，那麼就沒有十地了嗎？回答的意思是教門具有各種情況，對於利根的人不加以限制，就像超越次第證得阿羅漢，難道可以因此說其餘三果就沒有人證得了嗎？接下來提問的意思是，別教和圓教如果有根器銳利的人，應該在地前、住前就燋炷嗎？回答的意思是，雖然有利根和鈍根的差別，但是斷惑的位次是確定的。
接下來將別位比喻為大樹，分為三部分：標明綱要，列出條目，正式解釋。前兩部分如原文。解釋中分為三部分：首先又分為六部分：首先是得名，其次是位法所依，第三部分從『無量』開始總的列出，第四部分從『別教』開始判斷，第五部分從『然』開始判斷傍正，第六部分從『既有』開始總結說明不同。前面兩部分可以理解。第三部分總的列出中分為三部分：首先舉出四個數字，其次從『有無量』開始列出四種法，第三部分從『云何』開始解釋四種法。前兩部分如原文。解釋的意思是，為什麼四教斷伏都稱為無量
【English Translation】 English version: 『Ruo Duan』 (若斷, If cutting off) follows. Next, within the delusions of thought and emotion, there are two parts: first, presenting the differences; second, combining the previous to make an overall judgment. Briefly saying 『inadvisable to hold fixedly』 means that the general meaning cannot be judged fixedly. The teachings, for the sake of benefiting others, have varying opportunities and capacities, hence this is so. Next, within the questions and answers, there are three parts: first, a brief judgment; second, explanation starting from 『He Zhe』 (何者, What); third, a formal judgment starting from 『Ci Nai』 (此乃, This is). Next, the questioner, 『asking about the three places in the Mahāprajñāpāramitāśāstra (大智度論) that explain the 『scorched seed』 (燋炷)』 etc., refers to the Dry Insight Ground (干慧地), the First Ground (初地), and the First Abode (初住). The forty-eighth fascicle of the Mahāprajñāpāramitāśāstra explains the forty-two syllable gate, which is also the content above the First Abode. The forty-ninth fascicle explains the Bodhisattva』s First Joyful Ground (初歡喜地) up to the Cloud of Dharma Ground (法雲地), explaining in detail the cultivation and purification of the ground』s activities. Immediately following this text, it says, 『Again, there are two kinds of grounds: one is only the Bodhisattva』s ground, and the other is the ground shared with Bodhisattvas, which refers to the Dry Insight Ground up to the Buddha Ground.』 Therefore, it is known that the explanation of the Three Teachings is clear. Therefore, it is known that the intention of the question here is slightly different from the Mohe Zhiguan (摩訶止観). This uses the Three Teachings as the question, placing the 『scorched seed』 of the view aside and not discussing it. If this meaning is understood, then the text of the Mohe Zhiguan will naturally become clear. Next, the question 『a sharp person should not have the Ten Grounds』 (利人應無十地), the meaning of the question is that since a sharp person cuts off views in the First Ground, they should cut off thoughts in the Second Ground up to the Fourth Ground, and attain Buddhahood in the Sixth or Seventh Ground, so would there be no Ten Grounds? The meaning of the answer is that the teachings have various situations, and there are no restrictions on sharp people. Just like transcending the sequence to attain Arhatship, can it be said that no one attains the other three fruits? Next, the meaning of the question is that if the Separate Teaching (別教) and Perfect Teaching (圓教) have sharp people, should they 『scorch the seed』 before the Ground or before the Abode? The meaning of the answer is that although there are differences between sharp and dull, the position of cutting off delusions is definite.
Next, comparing the separate positions to a large tree is divided into three parts: stating the outline, listing the items, and formally explaining. The first two parts are as in the original text. The explanation is divided into three parts: first, it is further divided into six parts: first is obtaining the name, second is the basis of the position』s Dharma, the third part lists generally starting from 『Wu Liang』 (無量, Immeasurable), the fourth part judges starting from 『Bie Jiao』 (別教, Separate Teaching), the fifth part judges the subsidiary and the main starting from 『Ran』 (然, However), and the sixth part concludes by explaining the differences starting from 『Ji You』 (既有, Since there is). The first two parts can be understood. The third part, the general listing, is divided into three parts: first, it lists four numbers; second, it lists four Dharmas starting from 『You Wu Liang』 (有無量, There are immeasurable); and third, it explains the four Dharmas starting from 『Yun He』 (云何, How). The first two parts are as in the original text. The meaning of the explanation is why the cutting off and subduing of the Four Teachings are all called immeasurable
量，若斷若伏相狀非一故通名之。此中皆約菩薩故也。初如三藏云伏見思即指菩薩，今明無量多在出假故，且置二乘故；通教中亦指出假，助謂助別。別教中雲「內外四諦」者，當知別人具四四諦。言「乃有斷無明義」者，若據始終雖登地斷，既證道同圓當知教道有斷義耳。故今從事且判地前屬於別教，則迴向中伏望于圓理，故得事名。圓人破無明位長，故指初住去以為無量四判。五傍正者，約別教始終以判，可知。六結示同異，中二：初略示，次「若華嚴」下示教不同，于中為三：先列教，次「又斷」下明教相不同，三「所以然者」下明不同意。初又二：先經，次論。《十地論》唯釋《華嚴．十地品》，《攝大乘》第七釋第四因果勝相中，亦但明歡喜等十地而已，《地持》中明種性等六位，如《止觀》第五所引論文，《十住婆沙》，初文但明十地而已。次釋地相亦無諸位，《大論》略出通別，文但引例，故知諸論明位粗略。次明教相斷伏不同，如文。三明意中二：先明聖教大意，次「今若」下明今家用聖教意。又四：初總列大意，意在為成初心行人入道正意，若無位次，將何以為聞賢思齊？將何以越增上慢罪？若赴機異轍任彼所忻，故使如上參差不等。若為成初心教觀，故且用三經。次「諸聖」下誡勸修行。三「今
【現代漢語翻譯】 現代漢語譯本 量，若斷若伏相狀非一故通名之。此中皆約菩薩故也。初如三藏云伏見思即指菩薩，今明無量多在出假故，且置二乘故；通教中亦指出假，助謂助別。別教中雲『內外四諦』者，當知別人具四四諦。言『乃有斷無明義』者，若據始終雖登地斷，既證道同圓當知教道有斷義耳。故今從事且判地前屬於別教，則迴向中伏望于圓理，故得事名。圓人破無明位長，故指初住去以為無量四判。五傍正者，約別教始終以判，可知。六結示同異，中二：初略示，次『若華嚴』下示教不同，于中為三：先列教，次『又斷』下明教相不同，三『所以然者』下明不同意。初又二：先經，次論。《十地論》唯釋《華嚴．十地品》，《攝大乘》第七釋第四因果勝相中，亦但明歡喜等十地而已，《地持》中明種性等六位，如《止觀》第五所引論文，《十住婆沙》，初文但明十地而已。次釋地相亦無諸位，《大論》略出通別，文但引例，故知諸論明位粗略。次明教相斷伏不同，如文。三明意中二：先明聖教大意，次『今若』下明今家用聖教意。又四：初總列大意，意在為成初心行人入道正意，若無位次，將何以為聞賢思齊？將何以越增上慢罪？若赴機異轍任彼所忻，故使如上參差不等。若為成初心教觀，故且用三經。次『諸聖』下誡勸修行。三『今 English version The quantity, whether it is cut off or subdued, has various forms, so it is generally named. Here, it all refers to Bodhisattvas. Initially, as the Tripitaka (Sānzàng) says, subduing the views and thoughts refers to Bodhisattvas. Now, it is clear that the immeasurable is mostly in emerging from the provisional, so it sets aside the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). In the Common Teaching (Tongjiao), emerging from the provisional is also pointed out, assisting means assisting the Distinct Teaching (Biejiao). In the Distinct Teaching, the 『inner and outer Four Noble Truths』 indicate that the Distinct Teaching possesses four sets of Four Noble Truths. The statement 『there is the meaning of cutting off ignorance』 means that although it is cut off upon reaching the grounds (Bhumi), since the attained path is the same as the perfect, it should be known that the teaching path has the meaning of cutting off. Therefore, now, from the perspective of practice, it is judged that the stage before the grounds belongs to the Distinct Teaching, then in the turning towards (Parāvṛtti), there is a submissive hope for the perfect principle, hence obtaining the name of practice. The person of the Perfect Teaching (Yuanjiao) breaks ignorance for a long period, so it refers to the initial dwelling (Prathamāvāsa) as the immeasurable four judgments. The fifth, subsidiary and principal, is judged based on the beginning and end of the Distinct Teaching, which can be known. The sixth concludes by showing similarities and differences, in two parts: first, a brief indication, then 『If the Avataṃsaka (Huáyán)』 below shows the differences in teachings, in which there are three: first, listing the teachings, then 『also cutting off』 below clarifies the differences in the characteristics of the teachings, and third, 『the reason is』 below clarifies the different meanings. The first also has two parts: first, the sutras, then the treatises. The Ten Stages Treatise (Shí Dì Lùn) only explains the Ten Stages Chapter of the Avataṃsaka Sutra (Huáyán Jīng), the seventh of the Compendium of the Great Vehicle (Shè Dà Chéng) explains only the ten grounds such as Joy in the fourth cause and effect excellent aspects, the Grounds Possessions (Dì Chí) explains the six positions such as the nature, as the cited paper in the fifth of Stopping and Observing (Zhǐ Guān), the initial text of the Ten Dwellings Treatise (Shí Zhù Pó Suō) only explains the ten grounds. The next explanation of the characteristics of the grounds also does not have the positions, the Great Treatise (Dà Lùn) briefly presents the common and distinct, the text only cites examples, so it is known that the treatises clarify the positions roughly. Next, clarify the differences in cutting off and subduing in the characteristics of the teachings, as in the text. The third clarifies the meaning in two parts: first, clarify the general meaning of the holy teachings, then 『now if』 below clarifies the meaning of using the holy teachings now. Also four: first, a general listing of the general meaning, the intention is to accomplish the correct intention of the beginner practitioner entering the path, if there are no positions, how can one hear of the wise and think of equanimity? How can one overcome the sin of increasing arrogance? If one responds to the opportunity with different paths, allowing them to be pleased, hence causing the above to be uneven. If it is to accomplish the teaching and observation of the beginner, then use the three sutras. Next, 『all the sages』 below warns and encourages practice. Third, 『now』
【English Translation】 Quantity, whether it is cut off or subdued, has various forms, so it is generally named. Here, it all refers to Bodhisattvas. Initially, as the Tripitaka (Sānzàng) says, subduing the views and thoughts refers to Bodhisattvas. Now, it is clear that the immeasurable is mostly in emerging from the provisional, so it sets aside the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). In the Common Teaching (Tongjiao), emerging from the provisional is also pointed out, assisting means assisting the Distinct Teaching (Biejiao). In the Distinct Teaching, the 『inner and outer Four Noble Truths』 indicate that the Distinct Teaching possesses four sets of Four Noble Truths. The statement 『there is the meaning of cutting off ignorance』 means that although it is cut off upon reaching the grounds (Bhumi), since the attained path is the same as the perfect, it should be known that the teaching path has the meaning of cutting off. Therefore, now, from the perspective of practice, it is judged that the stage before the grounds belongs to the Distinct Teaching, then in the turning towards (Parāvṛtti), there is a submissive hope for the perfect principle, hence obtaining the name of practice. The person of the Perfect Teaching (Yuanjiao) breaks ignorance for a long period, so it refers to the initial dwelling (Prathamāvāsa) as the immeasurable four judgments. The fifth, subsidiary and principal, is judged based on the beginning and end of the Distinct Teaching, which can be known. The sixth concludes by showing similarities and differences, in two parts: first, a brief indication, then 『If the Avataṃsaka (Huáyán)』 below shows the differences in teachings, in which there are three: first, listing the teachings, then 『also cutting off』 below clarifies the differences in the characteristics of the teachings, and third, 『the reason is』 below clarifies the different meanings. The first also has two parts: first, the sutras, then the treatises. The Ten Stages Treatise (Shí Dì Lùn) only explains the Ten Stages Chapter of the Avataṃsaka Sutra (Huáyán Jīng), the seventh of the Compendium of the Great Vehicle (Shè Dà Chéng) explains only the ten grounds such as Joy in the fourth cause and effect excellent aspects, the Grounds Possessions (Dì Chí) explains the six positions such as the nature, as the cited paper in the fifth of Stopping and Observing (Zhǐ Guān), the initial text of the Ten Dwellings Treatise (Shí Zhù Pó Suō) only explains the ten grounds. The next explanation of the characteristics of the grounds also does not have the positions, the Great Treatise (Dà Lùn) briefly presents the common and distinct, the text only cites examples, so it is known that the treatises clarify the positions roughly. Next, clarify the differences in cutting off and subduing in the characteristics of the teachings, as in the text. The third clarifies the meaning in two parts: first, clarify the general meaning of the holy teachings, then 『now if』 below clarifies the meaning of using the holy teachings now. Also four: first, a general listing of the general meaning, the intention is to accomplish the correct intention of the beginner practitioner entering the path, if there are no positions, how can one hear of the wise and think of equanimity? How can one overcome the sin of increasing arrogance? If one responds to the opportunity with different paths, allowing them to be pleased, hence causing the above to be uneven. If it is to accomplish the teaching and observation of the beginner, then use the three sutras. Next, 『all the sages』 below warns and encourages practice. Third, 『now』
判」下正示用三經意。是故今家不同世人解釋經論，但依法相列位而已。今一家別位若不依《纓珞》則位無始終，若不依《大品》則諸位全無斷惑高下用觀分齊，若不依《涅槃》則菩薩願行淺深相狀遠近莫知，三經相成佛旨無失。四釋三文，自為三：初依《纓珞》、《仁王》中言「前四時般若」者，古判般若總有五時：一《摩訶》，二《金剛》，三《天王》，四《光贊》，五《仁王》。此亦未可全用，雖然，《摩訶》定在《仁王》之前。何以知然？《仁王》云：「如來成道二十九年，先已為我說《摩訶般若》」，故知《仁王》在後明矣。若《光贊經》準諸經目錄，弘始五年四月二十三日譯《大品》竟，二十七卷成者是也。后竺法護晉太康元年譯上帙為《光贊》，又朱仕衡譯為二十卷，名《放光般若》，羅什又重譯為十卷，名「小品」，支讖又譯為十卷，名「道行」。又有人譯為五卷，名「大明度」。又有人譯略《光贊》，名「大明度」。又有人譯略《光贊》，名「大智無極」。又有人譯，名「大品」，當知《光贊》只是《大品》上帙，在後譯之，故不可以為別時義也。為是義故，與《仁王》、《天王》而為次第者，未可全用。《法華》意雖該攝且名位不彰，故但用二經。言「地持九種戒定慧」者，論文既云六度皆九，
【現代漢語翻譯】 現代漢語譯本： 判別『下正示用三經意』，因此我們現在的學說與世人解釋經論不同，只是依照法相排列位次而已。現在我們一家設立位次，如果不依據《纓珞經》（Yingluo Sutra，菩薩修行階位的經典），那麼位次就沒有始終；如果不依據《大品般若經》（Dapin Prajna Sutra，般若經的大品），那麼各位次完全沒有斷惑的高下，無法觀察分齊；如果不依據《涅槃經》（Nirvana Sutra，佛陀涅槃時的經典），那麼菩薩的願行深淺、相狀遠近就無從得知。這三部經相互補充，佛的旨意就不會有缺失。 四種解釋三種文句，分為三部分：首先，依據《纓珞經》（Yingluo Sutra）和《仁王經》（Renwang Sutra，護國經典的代表）中說的『前四時般若』，古人判斷般若共有五個時期：一、《摩訶般若經》（Maha Prajna Sutra），二、《金剛般若經》（Diamond Sutra），三、《天王般若經》（Tianwang Prajna Sutra），四、《光贊般若經》（Guangzan Prajna Sutra），五、《仁王般若經》（Renwang Prajna Sutra）。這種說法也不能完全採用，雖然如此，《摩訶般若經》（Maha Prajna Sutra）一定在《仁王經》（Renwang Sutra）之前。為什麼知道是這樣呢？《仁王經》（Renwang Sutra）說：『如來成道二十九年，先已經為我說《摩訶般若》（Maha Prajna）』，因此知道《仁王經》（Renwang Sutra）在後面是很明顯的。如果按照諸經目錄，《光贊經》（Guangzan Sutra），弘始五年四月二十三日翻譯《大品》（Dapin）完畢，二十七卷完成的就是它。後來竺法護在晉太康元年翻譯上帙為《光贊》（Guangzan），朱仕衡翻譯為二十卷，名為《放光般若》（Fangguang Prajna），鳩摩羅什又重新翻譯為十卷，名為『小品』（Xiaopin），支讖又翻譯為十卷，名為『道行』（Daoxing）。又有人翻譯為五卷，名為『大明度』（Damingdu）。又有人翻譯簡略的《光贊》（Guangzan），名為『大明度』（Damingdu）。又有人翻譯簡略的《光贊》（Guangzan），名為『大智無極』（Dazhi Wuji）。又有人翻譯，名為『大品』（Dapin），應當知道《光贊》（Guangzan）只是《大品》（Dapin）的上帙，在後面翻譯的，因此不可以作為不同的時期。因為這個緣故，與《仁王》（Renwang）、《天王》（Tianwang）而作為次第，是不能完全採用的。《法華經》（Lotus Sutra）的意義雖然包含攝取，但是名位不明顯，所以只用這兩部經。說到『地持九種戒定慧』，論文已經說六度都是九種。
【English Translation】 English version: To discern the meaning of 'inferior, correct, show, use three sutras'. Therefore, our current teachings differ from the world's interpretations of sutras and treatises, merely arranging positions according to Dharma characteristics. Now, our school's establishment of positions, if not based on the 'Yingluo Sutra' (Yingluo Sutra, a classic on the stages of Bodhisattva practice), then the positions would have no beginning or end; if not based on the 'Dapin Prajna Sutra' (Dapin Prajna Sutra, the large section of the Prajna Sutra), then all positions would completely lack the distinction of high and low in severing delusions, and there would be no way to observe the boundaries; if not based on the 'Nirvana Sutra' (Nirvana Sutra, the classic on the Buddha's Nirvana), then the depth of the Bodhisattva's vows and practices, the appearance of their states, and their distance would be unknowable. These three sutras complement each other, and the Buddha's intention will not be lost. Four explanations of three sentences, divided into three parts: First, based on the 'Yingluo Sutra' (Yingluo Sutra) and the 'Renwang Sutra' (Renwang Sutra, representative of national protection classics) which say 'the first four periods of Prajna', the ancients judged that Prajna had a total of five periods: 1. 'Maha Prajna Sutra' (Maha Prajna Sutra), 2. 'Diamond Sutra' (Diamond Sutra), 3. 'Tianwang Prajna Sutra' (Tianwang Prajna Sutra), 4. 'Guangzan Prajna Sutra' (Guangzan Prajna Sutra), 5. 'Renwang Prajna Sutra' (Renwang Prajna Sutra). This statement cannot be fully adopted either, although, the 'Maha Prajna Sutra' (Maha Prajna Sutra) is definitely before the 'Renwang Sutra' (Renwang Sutra). How do we know this? The 'Renwang Sutra' (Renwang Sutra) says: 'Twenty-nine years after the Tathagata attained enlightenment, he had already spoken the 'Maha Prajna' (Maha Prajna) for me', therefore it is clear that the 'Renwang Sutra' (Renwang Sutra) is later. If according to the catalogs of various sutras, the 'Guangzan Sutra' (Guangzan Sutra), the translation of the 'Dapin' (Dapin) was completed on April 23rd of the fifth year of the Hongshi era, and the completed twenty-seven volumes are it. Later, Zhu Fahu translated the upper volume as 'Guangzan' (Guangzan) in the first year of the Taikang era of the Jin Dynasty, and Zhu Shiheng translated it into twenty volumes, named 'Fangguang Prajna' (Fangguang Prajna), Kumarajiva re-translated it into ten volumes, named 'Xiaopin' (Xiaopin), and Zhi Qian translated it into ten volumes, named 'Daoxing' (Daoxing). Someone else translated it into five volumes, named 'Damingdu' (Damingdu). Someone else translated an abridged version of 'Guangzan' (Guangzan), named 'Damingdu' (Damingdu). Someone else translated an abridged version of 'Guangzan' (Guangzan), named 'Dazhi Wuji' (Dazhi Wuji). Someone else translated it, named 'Dapin' (Dapin), it should be known that 'Guangzan' (Guangzan) is only the upper volume of 'Dapin' (Dapin), translated later, therefore it cannot be regarded as a different period. For this reason, it cannot be fully adopted to use 'Renwang' (Renwang) and 'Tianwang' (Tianwang) as the order. Although the meaning of the 'Lotus Sutra' (Lotus Sutra) includes and encompasses, the names and positions are not clear, so only these two sutras are used. Speaking of 'the nine kinds of precepts, samadhi, and wisdom of the Bhumisparsha', the treatise has already said that all six paramitas are nine kinds.
今但云三者或以三攝六，或略舉三要，然諸位功用、願行法相、斷惑品類、被物廣狹、依土凈穢、示跡多少、真應優劣、對當法門等，非可具列，是故今文但明一轍，所以不暇廣明法相，今順文體亦不委曲，廣尋經論恐添雜本文，故知依此文相足辨權實也。
次總明位中亦約三經，先標，次釋。釋中二：初約《纓珞》者列釋，次依《大品》明三觀者。
問：
今此文中，將此四義以對三觀，與大論中釋因中總別果上總別等，有何差別？
答：
言異義同。何者？空假為因，中道為果，從假入空為因中總相，從空入假為因中別相，別人修中初但總相為果上總，若入初地雙照二諦為果上別，當知四義與三不殊。
別解七位者，如《纓珞》中明六種性，兼于住前信位為七。「纓珞六位」者，謂十住習種性，十行性種性，十向道種性，十地聖種性，等覺性，妙覺性，應往四教本中尋。◎
◎三草二木位竟。次明最實位，即一地所生之次位也。故前立三教及以人天，今唯在圓，若不至《法華》開顯，安知一地所生？於一佛乘，分別說三，此之謂也。故知三草二木各謂自立，蒙一味雨方知一地所生；如彼窮子至臨終時乃識其父，是故須明一實位也。為令識父，是故須明前諸權位。于中
【現代漢語翻譯】 現代漢語譯本：現在只是說三者，或者用三者統攝六者，或者簡略地舉出三個要點。然而，各個位次的功用、願行法相、斷除迷惑的品類、利益眾生的廣度、所依止的國土的清凈與污穢、示現事蹟的多少、真身與應身的優劣、以及對應的法門等等，不可能全部列舉。因此，現在的文只是闡明一個途徑，所以沒有時間廣泛地說明法相。現在順著文章的體例，也不詳細地解釋，廣泛地尋找經論恐怕會新增雜亂的內容到本文中，所以知道依據此文的表相就足以辨別權巧和真實了。
接下來總的說明位次，也依據三部經，先標出，然後解釋。解釋中分為兩部分：首先依據《纓珞經》（Yingluo Sutra）來列出解釋，其次依據《大品般若經》（Dapin Banruo Jing）來闡明三觀。
問：
現在這篇文章中，將這四種意義用來對應三觀，與《大智度論》（Dazhidu Lun）中解釋因中的總相和別相、果上的總相和別相等，有什麼差別？
答：
說法不同，意義相同。為什麼呢？空觀和假觀是因，中道觀是果。從假入空是因中的總相，從空入假是因中的別相。別人修行中，最初只是總相，作為果上的總相；如果進入初地，同時照見二諦，就是果上的別相。應當知道，四種意義與三觀沒有差別。
分別解釋七個位次，如《纓珞經》（Yingluo Sutra）中闡明六種性，加上住在住位之前的信位，就是七個位次。「纓珞六位」指的是：十住位的習種性，十行位的性種性，十向位的道種性，十地位的聖種性，等覺性，妙覺性，應該到四教的原本中去尋找。
三草二木的位次結束。接下來闡明最真實的位次，也就是從一地所生出的次第位次。所以前面設立三教以及人天乘，現在只在于圓教。如果不等到《法華經》（Fahua Jing）開顯，怎麼知道是從一地所生呢？於一佛乘中，分別說三乘，說的就是這個意思。所以知道三草二木各自認為自己是獨立的，蒙受同一種雨水，才知道是從同一塊土地上生長出來的；如同那個窮子到了臨終的時候才認識他的父親，所以必須闡明一實的位次。爲了讓人認識父親，所以必須闡明前面的各種權巧位次。在其中
【English Translation】 English version: Now, we only speak of the three, either encompassing the six with the three, or briefly mentioning the three essentials. However, the functions of each position, the characteristics of vows and practices, the categories of severing delusions, the breadth of benefiting beings, the purity and impurity of the lands relied upon, the number of manifestations, the superiority and inferiority of the true and manifested bodies, and the corresponding Dharma gates, etc., cannot all be listed exhaustively. Therefore, this text only clarifies one path, so there is no time to extensively explain the Dharma characteristics. Now, following the style of the text, we will not explain in detail, as extensively searching through scriptures and treatises may add extraneous content to this text. Thus, know that relying on the appearance of this text is sufficient to distinguish between expedient and true.
Next, we will generally explain the positions, also based on three sutras, first stating them, then explaining them. The explanation is divided into two parts: first, listing and explaining based on the Yingluo Sutra (Garland Sutra), then clarifying the three contemplations based on the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra).
Question:
In this text, how does using these four meanings to correspond to the three contemplations differ from the explanation in the Mahaprajnaparamita Sutra (Dazhidu Lun) regarding the general and specific aspects in the cause and the general and specific aspects in the effect?
Answer:
The wording is different, but the meaning is the same. Why? The contemplation of emptiness and the contemplation of provisional existence are the cause, and the contemplation of the Middle Way is the effect. Entering emptiness from provisional existence is the general aspect in the cause, and entering provisional existence from emptiness is the specific aspect in the cause. In the practice of others, initially there is only the general aspect, which is the general aspect in the effect. If one enters the first ground and simultaneously illuminates the two truths, it is the specific aspect in the effect. It should be known that the four meanings are not different from the three contemplations.
Separately explaining the seven positions, as the Yingluo Sutra (Garland Sutra) clarifies the six natures, adding the faith position before the stage of abiding, there are seven positions. The 'six positions of the Garland' refer to: the habitual nature of the ten abodes, the nature of the ten practices, the nature of the ten dedications, the holy nature of the ten grounds, the near-perfect enlightenment nature, and the wonderful enlightenment nature. You should seek them in the original texts of the Four Teachings.
The positions of the three grasses and two trees are finished. Next, we will clarify the most real position, which is the sequential position born from the one ground. Therefore, previously the three teachings and the human and heavenly vehicles were established, but now it is only in the perfect teaching. If we do not wait for the revelation of the Lotus Sutra (Fahua Jing), how would we know that it is born from the one ground? Within the one Buddha vehicle, the three vehicles are separately spoken of, and this is what is meant. Therefore, know that the three grasses and two trees each consider themselves independent, but only by receiving the same rain do they know that they grow from the same land; like the poor son who only recognizes his father at the time of his death, so it is necessary to clarify the position of the one reality. In order to make people recognize their father, it is necessary to clarify the previous expedient positions. Within this
先標、次釋。釋中文自開為十意。初列十意者，雖同釋圓門不無小異，初之四意及第十意正釋圓位，余之五意因此便明。何者？此既唯明一實之位，不合即明粗妙等文，故此等文應合在妙行文后、位妙章初列之。應云一明諸位，次明粗妙及以興廢開顯等也。今來此者，欲更重與權位比決及開顯彼粗位故也。故先釋竟，重判粗妙及開顯等。
問：
今此初約通別圓三，三句料簡，至下結文既云與藏通同，初料簡中何故不對三藏簡耶？
答：
一者通是大乘初門，堪入后故；二者二處羅漢名同，故初對通而後兼藏。
此十章次第者，理雖無名，理藉名顯，名下有義，方顯所詮，義上有名，方知詮異，故名義一章最居於首。既知圓門名義，次辨所詮位數，乃識圓位開合不同。雖知位數，位數本為分別斷伏，若不識者徒設何為？故次明斷伏。既知斷伏，應明斷伏功用不同，既知圓門斷伏功用，若不望前諸位皆粗，焉知此位諸位中最？既知粗妙，何不純說一實之位，何用前來諸粗位耶？應知粗妙皆為緣興，緣既迭興，事須迭廢，《法華》前教迭興迭廢，約人雖廢，其法仍存，況大小並興受益不等？若顯若密當座殊源，若橫若豎法味差降，時熟化畢咸會《法華》，根緣既同應無異跡，諸粗至此妙理
斯均，是故須有開顯相也。雖始立名義終至開權，權實諸位理須憑據，雖不孟浪有始有卒，其唯聖人。既是佛之本意，不得不委辨其大體，故以十門括於一化，方了《法華》妙位之意。于中先釋名義，中二：先指下文，次辨今意又二：先標列三意，次釋。釋中自三，今釋初意中二：先述，次釋。述中先述二名與小教同，次結。次「何者」下釋，釋中先釋初名中經，但述應供之名，今具以羅漢果上三義釋之，一一文中皆以偏顯圓。言「三種意陰」者，二乘在彼三中之一，今通言之，故云「三種」，非謂二乘盡具三也。言「意陰」者，由意生陰名為意陰，又作意生陰名為意陰，又意即是陰名為意陰。前之兩釋從因得名，后之一釋從果得名。又雖名意陰，亦可具五。何者？佛尚具足常色等五，況復因人？但小教中不云界外更有生處。然不了教尚云滅心，何況於色？「凈名曰其供汝」者，此借《凈名》折挫之言。彼經挫其同於悲境，當知聲聞應供義偏。次釋后名，可知。次釋名別義圓，五十二名不異於別，從初至后觀圓證圓，《止觀》第六卷末云「借下成高」，此之謂也。次名義俱圓者，從始至終無非佛眼佛智。言「入室」等者，皆云「如來」，故知名圓。既云諸法空座，大慈悲室如來莊嚴，故知義圓。
次明位數，如
【現代漢語翻譯】 現代漢語譯本：斯均，因此必須要有開顯真實之相。雖然開始建立名義，最終是爲了開顯權巧方便，權實諸位的道理必須要有憑據，雖然不草率，有始有終，這隻有聖人才能做到。既然這是佛的本意，不得不詳細辨別其大體，所以用十門來概括佛陀一生的教化，才能瞭解《法華經》微妙地位的意義。其中先解釋名義，分為兩部分：先指明下文，其次辨別現在的意義，又分為兩部分：先標列三種意義，其次解釋。解釋中分為三部分，現在解釋第一種意義，分為兩部分：先敘述，其次解釋。敘述中先敘述兩個名稱與小乘教相同，其次總結。其次從『何者』開始解釋，解釋中先解釋第一個名稱，經文中只敘述了應供（Arhat，阿羅漢）的名稱，現在用阿羅漢果位上的三種意義來解釋它，每一段文字中都用偏義來顯示圓滿的意義。說到『三種意陰』，二乘（Sravaka and Pratyekabuddha，聲聞和緣覺）只在那三種中的一種，現在普遍地說，所以說『三種』，不是說二乘完全具備三種。說到『意陰』，由意所生的陰名為意陰，又作意生陰名為意陰，又意就是陰名為意陰。前面的兩種解釋是從因上得名，後面的一種解釋是從果上得名。又雖然名為意陰，也可以具備五陰。為什麼呢？佛尚且具足常色等五陰，何況是因地的人？只是小乘教中不說界外還有生處。既然不了義的教法尚且說滅心，何況是色？『《凈名經》說其供養你』，這是借用《維摩詰經》折服呵斥的話。那部經呵斥他們等同於悲境，應當知道聲聞應供的意義是片面的。其次解釋後面的名稱，可以知道。其次解釋名稱不同而意義圓滿，五十二個名稱不異於別名，從開始到最後觀察圓滿，證得圓滿，《止觀》第六卷末尾說『借低成就高』，就是這個意思。其次名稱和意義都圓滿，從始至終沒有不是佛眼佛智的。說到『入室』等，都說『如來』，所以知道名稱圓滿。既然說諸法空座，大慈悲室如來莊嚴，所以知道意義圓滿。 其次說明位數，如下。
【English Translation】 English version: Therefore, it is necessary to have a phase of revealing the truth. Although the establishment of names and meanings begins with the expedient means, the principles of expedient and real positions must have a basis. Although it is not careless, there is a beginning and an end, and only a sage can do this. Since this is the original intention of the Buddha, it is necessary to carefully distinguish its general structure. Therefore, the entire teaching of the Buddha's life is summarized in ten gates, so that the meaning of the wonderful position of the 『Lotus Sutra』 can be understood. Among them, the names and meanings are explained first, divided into two parts: first, indicating the following text, and second, distinguishing the present meaning, which is further divided into two parts: first, listing the three meanings, and second, explaining them. The explanation is divided into three parts, and now the first meaning is explained, divided into two parts: first, narrating, and second, explaining. In the narration, first narrate that the two names are the same as the Hinayana teachings, and then summarize. Next, the explanation starts from 『What』, and in the explanation, the first name is explained first. The sutra only narrates the name of Arhat (應供，one who is worthy of offerings), and now it is explained with the three meanings on the Arhat fruit position. In each paragraph, the partial meaning is used to show the complete meaning. Speaking of 『three kinds of mind-born aggregates (三種意陰)』, the two vehicles (Sravaka and Pratyekabuddha，聲聞和緣覺) only have one of those three, but now it is said universally, so it is said 『three kinds』, not that the two vehicles fully possess three. Speaking of 『mind-born aggregates (意陰)』, the aggregates born from the mind are called mind-born aggregates, and also the aggregates produced by intention are called mind-born aggregates, and also the mind is the aggregates, which is called mind-born aggregates. The first two explanations are named from the cause, and the last explanation is named from the result. Also, although it is called mind-born aggregates, it can also possess the five aggregates. Why? The Buddha still fully possesses the five aggregates such as constant form, let alone people in the causal stage? It's just that the Hinayana teachings do not say that there are other places of birth outside the realm. Since the teachings that are not definitive still say to extinguish the mind, let alone form? 『Vimalakirti Sutra says that they make offerings to you (凈名曰其供汝)』, this is borrowing the words of rebuke from the 『Vimalakirti Sutra』. That sutra rebukes them for being the same as the realm of sorrow, and it should be known that the meaning of Sravaka Arhat is one-sided. Next, explain the following names, which can be known. Next, explain that the names are different but the meaning is complete. The fifty-two names are no different from other names. From beginning to end, observe completeness and attain completeness. The end of the sixth volume of 『Zhi Guan』 says 『borrowing the low to achieve the high』, which is what it means. Next, the names and meanings are both complete, and from beginning to end, there is nothing that is not the Buddha's eye and Buddha's wisdom. Speaking of 『entering the room』 etc., they all say 『Tathagata (如來)』, so it is known that the name is complete. Since it is said that the seat of emptiness of all dharmas, the great compassionate room is adorned by the Tathagata, so it is known that the meaning is complete. Next, explain the number of positions, as follows.
名義俱圓中雖並以佛知見之言謂之為俱，然諸教大量須曉位數方能引於行者心期。于中二：標列，次釋。釋自三：先釋數中四，先列古師，次「今謂」下斥舊，三「又有」下重述破，四「論諸」下正明今意。初師意者，並列無位之文，或生臆見未當大途，或引經文不曉聖者意別，是故須破。「頓悟初心即究竟」者，然《華嚴》中位兼圓別，人不通曉兩教位意，又復不達圓位始終，直指初心以為妙覺，唯尚頓門成佛速疾，乃成圓教后位徒施，兼成出佛煩重之過，故依舊判誠為未可。次斥中三：初總斥中雲「悉是偏」者，約理則證法無名，約事則不無諸位，故知諸師偏從理說。次「然」下別述難意。前之三師並云頓悟，故總以一頓悟斥之，引經失旨其理自虧，故知悟即初住，未悟即住前。既許有悟與不悟，何妨兩位俱有淺深，乃成五十二位耶？三「究竟」下引經部所明皆有兩意，如何獨以無位為語？次重述中二：先述、次難。初文者，此師意者，兼斥前之三師，故立定言。次「今例」下以見證為難，又三：先正舉權實兩證，次引《大論》譬，三引《普賢觀》證。初如文。引《大論》中二：先引論，次例論意，謂江海淺深。引《普賢觀》云：「大乘因有」等者，雖俱實相因果灼然，若有因果即有深淺，如《止觀》中及此下文
【現代漢語翻譯】 現代漢語譯本 名義俱圓中，雖然都用『佛知見』這個詞來形容『俱』，但各教派的大量論述需要明白位數的差別，才能引導修行者達到目標。其中分為兩部分：一是標列，二是解釋。解釋又分為三部分：首先解釋數中的四點，先列出古代大師的觀點，然後用『今謂』來駁斥舊說，第三用『又有』來重新闡述破斥，第四用『論諸』來正面闡明現在的觀點。第一位大師的觀點是，並列無位之文，或者產生臆想的見解，沒有領會大道，或者引用經文卻不明白聖者的真實意圖，所以需要破斥。『頓悟初心即究竟』，然而《華嚴經》中的位次兼具圓教和別教，人不通曉兩種教派的位次含義，又不明白圓教位次的始終，直接指認初心為妙覺，只崇尚頓悟法門，追求快速成佛，這樣就使得圓教後來的位次變得多餘，也造成了超出佛位的煩惱和累贅，所以仍然按照舊的判決，確實是不可以的。接下來駁斥的部分分為三點：首先總的駁斥，說『悉是偏』，從理上來說，證法沒有名稱，從事上來說，並非沒有各位次，所以知道各位大師都是偏重從理上來說的。其次用『然』來分別陳述難點。前面的三位大師都說頓悟，所以總的用一個『頓悟』來駁斥他們，引用經文卻失去了宗旨，他們的道理自然就站不住腳了，所以知道悟就是初住，未悟就是在初住之前。既然允許有悟與不悟，為什麼妨礙兩位都有深淺，從而成就五十二個位次呢？第三，用『究竟』來引用經部所闡明的都有兩層含義，為什麼只用無位來解釋呢？接下來是重新闡述，分為兩部分：先是闡述，然後是詰難。第一段文字，這位大師的意思是，兼帶駁斥前面的三位大師，所以立下定論。接下來用『今例』來用見證作為詰難，又分為三點：首先正面舉出權實兩種見證，然後引用《大智度論》的譬喻，第三引用《普賢觀經》的見證。首先就像原文所說的那樣。引用《大智度論》分為兩部分：先引用論，然後用論中的意思來類比，說江海有深淺。引用《普賢觀經》說：『大乘因有』等等，雖然都是實相，因果分明，如果有了因果，就有了深淺，就像《止觀》中以及下面的文字所說的那樣。
【English Translation】 English version In the 'Identity and Meaning are Both Perfect' (名義俱圓) context, although the term 'Buddha's Knowledge and Vision' (佛知見) is used to describe 'both' (俱), the extensive teachings of various schools require understanding the distinctions in stages (位數) to guide practitioners towards their goals. This is divided into two parts: first, listing (標列), and second, explanation (釋). The explanation is further divided into three parts: first, explaining the four aspects within the stages; first, listing the views of ancient masters; then, using 'now we say' (今謂) to refute the old views; third, using 'furthermore' (又有) to restate the refutation; and fourth, using 'discussing' (論諸) to directly clarify the present view. The intention of the first master is that juxtaposing texts without stages, or generating subjective opinions, does not align with the great path, or quoting scriptures without understanding the different intentions of the sages, thus requiring refutation. 'Sudden enlightenment of the initial mind is ultimate' (頓悟初心即究竟), however, the stages in the Avatamsaka Sutra (華嚴經) combine both the Perfect Teaching (圓教) and the Distinct Teaching (別教). People do not understand the meaning of the stages in the two teachings, nor do they understand the beginning and end of the Perfect Teaching's stages, directly pointing to the initial mind as wondrous enlightenment, only valuing the sudden enlightenment path, pursuing rapid Buddhahood, thus rendering the later stages of the Perfect Teaching superfluous, and also creating the fault of exceeding the Buddha's position with burdens. Therefore, remaining with the old judgment is indeed unacceptable. The following refutation is divided into three points: first, a general refutation, saying 'all are partial' (悉是偏), in terms of principle, the Dharma that is realized has no name; in terms of phenomena, there are indeed various stages, thus knowing that the masters are all leaning towards speaking from the perspective of principle. Next, using 'however' (然) to separately state the difficult points. The previous three masters all spoke of sudden enlightenment, so they are generally refuted with one 'sudden enlightenment', quoting scriptures but losing the purpose, their reasoning naturally becomes untenable, thus knowing that enlightenment is the initial dwelling (初住), non-enlightenment is before the initial dwelling. Since allowing for enlightenment and non-enlightenment, why hinder both stages from having depth, thus accomplishing the fifty-two stages? Third, using 'ultimate' (究竟) to quote what the scriptures clarify, which all have two layers of meaning, why only use the absence of stages to explain it? Next is restatement, divided into two parts: first, stating, then questioning. The first passage, this master's intention is to also refute the previous three masters, thus establishing a definitive statement. Next, using 'now we exemplify' (今例) to use evidence as questioning, further divided into three points: first, directly presenting both provisional and real evidence; then, quoting the analogy from the Mahaprajnaparamita Sastra (大智度論); third, quoting the evidence from the Samantabhadra Contemplation Sutra (普賢觀經). First, as the original text says. Quoting the Mahaprajnaparamita Sastra is divided into two parts: first, quoting the treatise; then, using the meaning in the treatise to draw an analogy, saying that rivers and seas have depth. Quoting the Samantabhadra Contemplation Sutra, saying: 'The Great Vehicle has causes' (大乘因有), etc., although all are real aspects, causes and effects are clear, if there are causes and effects, then there are depths, just like what is said in Stopping and Observing (止觀) and the following text.
圓漸漸圓四句料簡，則圓家之漸，冷然可知。次正明今意為三：初總述用位意，次「還約」下列位數，三「今于」下釋。初文言「隨順契經」等者，是佛所說契教根理，乃如符契，故名為「契」。佛尚赴機以說諸位，末代弘教應順聖言；若不爾者，如來何故為此凡下遍說諸位？故知皆為令物聞位，歡喜生善破惡發真，即是明位利益意也。故今依諸教如下所引是也。次列，可見。三釋中二：先述今文所立，次廣釋諸位。初文者，先述、次釋。釋中先大師，次私釋。前文為三：先正釋，次「如此」下結嘆，三「若欲」下決位。初自為五，初品文者，又二：先述境，即圓聞而起信也。一塵中有大千經卷，如《止觀》第三記。次「欲開」下依信起行，又二：先正明十乘行法，次「舉」下結束示位。初文者又三：初總明行意，次「圓行者」下總示行相，三「略言」下別示行相。先舉數，次列圓行為十者，即十法成乘，廣論具如《止觀》第五初至第七末。今此正意論于教門，是故觀法文相稍略，故但略列與前三教以為比決，顯經圓意。
次「行者」下明第二品，于中為四：初正明第二品相，次「內外」下明第二品中十觀，三「金剛」下引證，四「聞有」下結位。初二如文。引證文三：初引《金剛》以證能資，次舉次品資於前
品，三引彌勒論以證能資力大。「論云于實名了因」等者，頌意正明讀誦《般若》資于實相，是故持誦名爲了因，故云「于實」，降斯已外，但名生因，生因者有漏因也，故云「于余福不趣菩提二能趣菩提」者，佈施七寶如須彌山，福也。受持及讀誦此二，趣菩提，是故此二名爲了因。論文「福不趣菩提」二句在前，「于實名了因」二句在後，今從義便，于理不違。又準五種法師，于論二文各開為兩，更加說法名五法師。今引論文，且存自行，故無說法又不名師。安樂行疏廣釋五種法師。
次「行者」下明第三品，為三：初明第三品相，次「安樂行」下引證，三「說法」下結位。初如文。次引三文者，〈安樂行〉，可見。次《凈名》文云「說法凈」等者，唯說圓常內心無著故名為凈，如引〈安樂行〉云「但以大乘法答」等，故知以說法力內熏自智，令倍清凈化功歸己，意在於斯。大小同然，故引毗曇以為類例。若言「聽法得解脫」者，在隨喜位初，文意各別相從來耳。
次「上來」下明第四品，為四：初明位相，次「大品」下引證，三「此則」下明位意，四「事福」下結位。
次「行人」下明第五品，中二：亦先明位相，次「具足」下結位。初文二：先總明，次「若佈施」下別示六度之相。故知正
【現代漢語翻譯】 現代漢語譯本： 品，三引彌勒（Maitreya，未來佛）論以證能資力大。「論云于實名了因」等，頌意正明讀誦《般若》（Prajna，智慧）資于實相（Reality），是故持誦名爲了因，故云「于實」，降斯已外，但名生因，生因者有漏因也，故云「于余福不趣菩提二能趣菩提」者，佈施七寶如須彌山（Mount Sumeru，佛教宇宙觀中的聖山），福也。受持及讀誦此二，趣菩提（Bodhi，覺悟），是故此二名爲了因。論文「福不趣菩提」二句在前，「于實名了因」二句在後，今從義便，于理不違。又準五種法師，于論二文各開為兩，更加說法名五法師。今引論文，且存自行，故無說法又不名師。《安樂行疏》廣釋五種法師。 次「行者」下明第三品，為三：初明第三品相，次「安樂行」下引證，三「說法」下結位。初如文。次引三文者，〈安樂行〉，可見。次《凈名》（Vimalakirti Sutra）文云「說法凈」等者，唯說圓常內心無著故名為凈，如引〈安樂行〉云「但以大乘法答」等，故知以說法力內熏自智，令倍清凈化功歸己，意在於斯。大小同然，故引毗曇（Abhidharma，論藏）以為類例。若言「聽法得解脫」者，在隨喜位初，文意各別相從來耳。 次「上來」下明第四品，為四：初明位相，次「大品」下引證，三「此則」下明位意，四「事福」下結位。 次「行人」下明第五品，中二：亦先明位相，次「具足」下結位。初文二：先總明，次「若佈施」下別示六度（Six Paramitas，六種波羅蜜）之相。故知正
【English Translation】 English version: Chapter, three quotes from the Maitreya (Maitreya, the future Buddha) treatise to prove the great power of support. 'The treatise says that in reality it is called the direct cause,' etc., the meaning of the verse clearly states that reading and reciting the Prajna (Prajna, wisdom) supports the true nature (Reality), therefore holding and reciting is called the direct cause, hence it is said 'in reality.' Beyond this, it is only called the producing cause, and the producing cause is the cause with outflows, hence it is said 'other blessings do not lead to Bodhi, but these two can lead to Bodhi.' Giving seven treasures like Mount Sumeru (Mount Sumeru, the sacred mountain in Buddhist cosmology) is a blessing. Upholding and reciting these two leads to Bodhi (Bodhi, enlightenment), therefore these two are called the direct cause. The treatise's two sentences 'blessings do not lead to Bodhi' come before, and the two sentences 'in reality it is called the direct cause' come after, but now it follows the meaning, and it does not violate the principle. Also, according to the five kinds of Dharma masters, each of the two sentences in the treatise is divided into two, and adding explanation is called the five Dharma masters. Now quoting the treatise, only self-practice is preserved, so there is no explanation and it is not called a master. The 'Commentary on Peaceful Conduct' extensively explains the five kinds of Dharma masters. Next, 'practitioner' below explains the third chapter, in three parts: first, explaining the characteristics of the third chapter; second, 'Peaceful Conduct' below quotes evidence; third, 'explaining the Dharma' below concludes the position. The first is as in the text. The next three texts quoted are from 'Peaceful Conduct,' which can be seen. Next, the Vimalakirti Sutra (Vimalakirti Sutra) says 'explaining the Dharma is pure,' etc., only explaining the perfect and constant inner mind without attachment is called pure, as quoted in 'Peaceful Conduct' saying 'but answering with the Mahayana Dharma,' etc., so it is known that using the power of explaining the Dharma to internally cultivate one's own wisdom, making the purification merit return to oneself, the intention lies in this. Both large and small are the same, so the Abhidharma (Abhidharma, collection of treatises) is quoted as an analogy. If it is said 'listening to the Dharma leads to liberation,' it is at the beginning of the rejoicing position, the meaning of the text is different from the beginning. Next, 'above' below explains the fourth chapter, in four parts: first, explaining the position; second, 'Great Chapter' below quotes evidence; third, 'this then' below explains the meaning of the position; fourth, 'meritorious deeds' below concludes the position. Next, 'practitioner' below explains the fifth chapter, in two parts: first, also explaining the position; second, 'complete' below concludes the position. The first text has two parts: first, a general explanation; second, 'if giving' below separately shows the characteristics of the Six Paramitas (Six Paramitas, six perfections). Therefore, it is known that the correct
行六度文中，為欲略明圓境故，云「十界依正俱舍」。廣明行相，應如隨自意及《止觀》，正助合行、事理不二方名正行。若取其意，但用三藏事、六度相，皆以實相融令不二無非法界，即是其相。「無畏等施」者，論有三施，謂資生、無畏、法。舍于依正名施資生，略不言法故云「等」也。次結嘆，可知。三決位中「類如三藏念處位」等者，但大小相望俱是外凡，不論內觀及境優劣，下去格位一切皆然，一一品中皆應具十更倍增明，文無者略。故十信初復重牒云「令五倍深明」也。
私釋中因向決位，故以五品對於五停。于中為二：初總對，次別對。言「文字是法身氣命」者，例如欲界有漏色身，息住命住、息盡命盡。法身亦爾，有能詮教法身則住，大乘教沒法身豈存？故隨喜位內觀法身，無讀誦息持于慧命，則被覺觀破壞法身。正行六度中雲「即事而理」等者，理即是佛，事妨于道，於事會理使事無妨，妨即是障，即事而理無障可論。
「十信位」者，又為五：初牒五品為十信因，次正明十法橫豎對十信，三「普賢」下引證，四「入此」下功能，五「此位」下指廣所明。初文者，然此中先重牒前五品之初，聞圓起信能習十法，成於圓行，入隨喜品；品品漸進入十信位，名為圓位。次「以善」下正明十
【現代漢語翻譯】 現代漢語譯本： 在解釋六度行文時，爲了簡要說明圓滿境界，說『十界依正俱舍』（十法界眾生的依報和正報都捨棄）。如果想要詳細說明行相，應該參考《隨自意》和《止觀》，正行和助行相結合，事和理不二，才能稱為正行。如果只是取其意，只用三藏的事相、六度的相，都用實相來融合，使之不二，沒有不是法界的，這就是它的相。『無畏等施』，論中說有三種佈施，即資生施、無畏施、法施。捨棄依報和正報，稱為施資生，省略了法施，所以說『等』。後面的總結讚歎，可以理解。在三種決位中，『類似於三藏念處位』等，只是大小乘相對而言，都是外凡，不論內觀和境界的優劣，下面的格位都是如此，每一個品中都應該詳細說明十種，更加倍增地說明，文中沒有的就省略了。所以十信位開始又重複說『令五倍深明』。
私人的解釋中，因為傾向於決位，所以用五品來對應五停心觀。其中分為兩部分：首先是總體的對應，其次是分別的對應。說『文字是法身氣命』，例如欲界有漏的色身，氣息存在則生命存在，氣息斷絕則生命斷絕。法身也是這樣，有能詮釋教法的法身就存在，大乘教法消失了，法身怎麼能存在呢？所以隨喜位內觀法身，沒有讀誦來維持慧命，就會被覺觀破壞法身。正行六度中說『即事而理』等，理就是佛，事妨礙道，在事上會合理，使事不妨礙道，妨礙就是障礙，即事而理就沒有障礙可言。
『十信位』，又分為五個部分：首先是重複五品作為十信的因，其次是正式說明十法橫豎對應十信，三是『普賢』下引用證明，四是『入此』下說明功能，五是『此位』下指明廣泛說明的內容。第一部分，這裡先重複前面五品的開始，聽聞圓教生起信心，能夠學習十法，成就圓滿的修行，進入隨喜品；品品漸進，進入十信位，稱為圓位。其次是『以善』下正式說明十法。
【English Translation】 English version: In explaining the Six Paramitas (行六度), to briefly clarify the perfect realm, it is said, 'The Ten Realms (十界) with their Dependent (依正) and Independent (正) retributions are all relinquished (俱舍).' If one wishes to explain the characteristics (行相) in detail, one should refer to the Following One's Own Intentions (隨自意) and the Śamatha-Vipassanā (止觀). Only when the primary practice (正行) and auxiliary practice (助行) are combined, and phenomena (事) and principle (理) are non-dual (不二), can it be called the primary practice. If one only takes the meaning, using only the phenomena of the Three Pitakas (三藏) and the characteristics of the Six Paramitas, all fused with the Reality Mark (實相) to make them non-dual, then there is nothing that is not the Dharma Realm (法界); this is its characteristic. 'Fearlessness and other gifts (無畏等施),' the treatise says there are three kinds of giving: giving of necessities (資生), giving of fearlessness, and giving of Dharma. Relinquishing the Dependent and Independent retributions is called giving of necessities. The giving of Dharma is omitted, hence the word 'other (等).' The concluding praise that follows is self-explanatory. In the three stages of determination (三決位), 'similar to the position of the Four Foundations of Mindfulness (念處位) in the Three Pitakas,' etc., only in relation to the Great and Small Vehicles are they all outer ordinary beings (外凡), regardless of the superiority or inferiority of inner contemplation (內觀) and the realm (境). All the positions below are the same. In each and every stage, the ten aspects should be explained in detail, with even more emphasis. What is not in the text is omitted. Therefore, at the beginning of the Ten Faiths (十信), it is repeated, 'to make the fivefold (五倍) meaning deeply clear (深明).'
In my private explanation, because it leans towards the stages of determination, the Five Grades (五品) are used to correspond to the Five Meditations for Stopping the Mind (五停). It is divided into two parts: first, a general correspondence; second, a specific correspondence. It is said, 'Words are the breath and life of the Dharmakaya (法身),' just as the physical body (色身) with outflows (有漏) in the Desire Realm (欲界) exists as long as breath exists, and ceases when breath ceases. The Dharmakaya is also like this: the Dharmakaya exists as long as there is teaching (教法) that can explain it. If the Mahayana (大乘) teachings disappear, how can the Dharmakaya exist? Therefore, in the Grade of Joyful Acceptance (隨喜位), one contemplates the Dharmakaya internally. Without reciting (讀誦) to maintain the wisdom-life (慧命), the Dharmakaya will be destroyed by perceptions and thoughts (覺觀). In the primary practice of the Six Paramitas, it is said, 'Realizing principle through phenomena (即事而理),' etc. Principle is the Buddha (佛), and phenomena obstruct the Path (道). To harmonize phenomena with principle, so that phenomena do not obstruct the Path, obstruction is a hindrance (障). Realizing principle through phenomena means there is no hindrance to speak of.
The 'Ten Faiths Position (十信位)' is further divided into five parts: first, the Five Grades are repeated as the cause of the Ten Faiths; second, the Ten Dharmas (十法) are formally explained in horizontal and vertical correspondence to the Ten Faiths; third, 'Samantabhadra (普賢)' below cites evidence; fourth, 'Entering this (入此)' below explains the function; fifth, 'This position (此位)' below indicates the content that is extensively explained. In the first part, here the beginning of the previous Five Grades is repeated, hearing the perfect teaching gives rise to faith, enabling one to learn the Ten Dharmas, accomplish perfect practice, and enter the Grade of Joyful Acceptance. Progressing gradually through each grade, one enters the Ten Faiths Position, which is called the perfect position. Next, 'Using goodness (以善)' below formally explains the Ten Dharmas.
法，既由十乘入於十信，故今文義理須具對橫豎二意，故先豎對，次引《纓珞》十信有百以對橫文，故知十信與十乘義義同名異，須善會通令不失旨。今比望豎出其橫相，一一信中言「善修」者，由緣實相行於五悔，策勤精進，至第五品得入十信，名為善修。由善修故相似解起，是故十法在相似位，轉名信心，乃至願心亦復如是。何者？不思議境以信為本，慈悲弘誓藉念力持，心安止觀功由精進，破於三惑妙慧方遍，于通無塞由決定力，元修道品為求不退，正助無闕回因向果，不濫次位方能護法，內外不動由善防非，於法無愛由大願力，故得至此名為信心乃至願心。十法既許初心具修，當知信信皆具十法，是則十信有百明矣。三引二經證，可見。四功能中二：先正敘功能，次引《仁王》。證云「十善菩薩發大心」者，亦有人云：六根清凈名為頓義，十善菩薩此是漸義。今文所引十善菩薩以證六根，豈應引漸而證於頓？故知二文俱頓明矣。但《仁王經》語其初后，《法華經》意論其中間，人不見之徒生異見。五指廣教，中二：先總舉，次「華嚴」下引眾多文。初云「華嚴法慧」等者，彼經不列十信之名，唯于住前觀十梵行，自古講者判為十信，故今引之以為信位。十梵行空，具如《止觀》第七記。「譬如入海先見平相」
者，《大論》六十六云：「聞深般若乃至正憶念，當知是人不久授記。如欲見海，發心欲趣，不見樹相山林等相，當知是人雖不見海，知海不遠。何以故？大海處平無樹等相故。」菩薩受持般若正憶念等，雖未佛前聞劫數記，自知近於菩提不久。樹山等者，生死也。又如春樹陳葉若落，當知是時新葉不久；聞深般若，觀行成就亦復如是。「仁王、普賢觀如前引」者，《仁王》偈云：「十善菩薩發大心，長別三界苦輪海。」次文即云「習種銅輪二天下」，故知十善是鐵輪位。《普賢觀》云「十境界」等，又云「三昧力故六根漸凈」，具如經說。六根凈已，為諸如來摩頭授記，授記即是入初住也。故知六根即是住前十信位也。引今經意者，既雲安樂之行，安樂名涅槃，即指初住已上。前通望位，雖以五品為行；今此望證為行，故知明行必在住前。行處則通，通於五品十信，近名有通有別，如疏釋云「約遠而論近，即離十惱亂，約近而論近，即指在空間處修攝其心，約非遠非近而論近，即指不動不退等一十八空。」菩薩應須觀察如是三法，故俱名近。是則所近之法有親有疏，故云「通別」。通疏、別深故也。引《涅槃》意亦與安樂義同。《大論》意者，即涅槃為所觀所證，故知行道亦在住前，亦是如來之行。
次明「
【現代漢語翻譯】 現代漢語譯本 《大智度論》第六十六卷說：『聽聞甚深般若乃至正確憶念，應當知道這個人不久就會得到佛的授記。』就像想要見到大海，發起心想要前往，看不到樹木山林等景象，應當知道這個人雖然沒有見到大海，也知道大海不遠了。為什麼呢？因為大海是平坦的，沒有樹木等景象的緣故。菩薩受持般若，正確憶念等等，即使沒有在佛前聽到經歷多少劫數的授記，自己也知道接近菩提（bodhi，覺悟）不遠了。樹木山林等，指的是生死（saṃsāra，輪迴）。又如春天的樹木，陳舊的葉子如果凋落，應當知道這時新的葉子不久就要生長出來；聽聞甚深般若，觀行成就也是如此。《仁王經》、《普賢觀經》的引文如前所述，《仁王經》的偈頌說：『行十善的菩薩發起大心，永遠告別三界的苦難輪迴。』接下來的經文就說『習種銅輪二天下』，因此知道行十善是鐵輪位的菩薩。《普賢觀經》說『十境界』等等，又說『因為三昧（samādhi，禪定）的力量，六根逐漸清凈』，具體內容如經文所說。六根清凈之後，諸佛如來為他們摩頂授記，授記就是進入初住位。因此知道六根清凈就是在住位之前的十信位。引用這部經的意義在於，既然說是安樂之行，安樂就是涅槃（nirvāṇa，寂滅），就是指初住位以上。前面通泛地看待位次，雖然以五品為行；現在這裡從證悟的角度來看待行，因此知道明行必定在住位之前。行處則是通泛的，通於五品十信，『近』這個詞有通有別，如疏文解釋說『從長遠來說的近，就是遠離十種惱亂，從眼前來說的近，就是指在空間處修攝其心，從非遠非近來說的近，就是指不動不退等一十八空。』菩薩應當觀察這三種法，所以都稱為近。那麼所接近的法有親有疏，所以說『通別』。因為有通疏、別深的區別。引用《涅槃經》的意義也和安樂的意義相同。《大智度論》的意義，就是以涅槃為所觀所證，因此知道行道也在住位之前，也是如來的行持。 接下來闡明『……』
【English Translation】 English version The Mahāprajñāpāramitopadeśa (Great Discourse) Volume 66 says: 'Hearing the profound Prajñā (般若，wisdom) and even correct mindfulness, one should know that this person will soon receive a prediction of Buddhahood.' It's like wanting to see the ocean, initiating the intention to go, and not seeing the appearance of trees, mountains, or forests. One should know that even though this person has not seen the ocean, they know the ocean is not far away. Why? Because the ocean is flat and has no trees or other such appearances. Bodhisattvas (菩薩，enlightenment being) who uphold Prajñā, have correct mindfulness, etc., even if they have not heard a prediction of kalpas (劫數，eons) before the Buddha, know themselves that they are close to Bodhi (菩提，awakening) and not far off. Trees, mountains, etc., refer to Saṃsāra (生死，cycle of rebirth). Furthermore, like a spring tree where old leaves fall, one should know that new leaves will soon grow; hearing the profound Prajñā and accomplishing contemplative practice is also like this. The quotations from the Benevolent Kings Sutra (仁王經) and the Visualization Sutra of Samantabhadra (普賢觀經) are as previously cited. The verse in the Benevolent Kings Sutra says: 'Bodhisattvas who practice the ten good deeds generate great minds, forever departing from the suffering cycle of the three realms.' The following text says, 'Learning the seed of the copper wheel in the two continents,' thus knowing that practicing the ten good deeds is the position of the iron wheel. The Visualization Sutra of Samantabhadra says 'ten realms,' etc., and also says 'Because of the power of Samādhi (三昧，concentration), the six senses gradually become pure,' as described in the sutra. After the six senses are purified, the Tathāgatas (如來，thus-gone ones) pat their heads and give predictions, and the prediction is entering the first stage of abiding. Therefore, it is known that the purification of the six senses is the ten stages of faith before abiding. Quoting the meaning of this sutra is that since it speaks of the practice of peaceful abiding, and peaceful abiding is Nirvāṇa (涅槃，liberation), it refers to the first stage of abiding and above. Previously, the positions were viewed generally, although the five grades were considered practice; now, here, practice is viewed from the perspective of realization, thus knowing that clear practice must be before the stage of abiding. The place of practice is general, encompassing the five grades and the ten faiths. The term 'near' has both general and specific meanings, as the commentary explains: 'Speaking of near from afar, it is being apart from the ten afflictions; speaking of near from the immediate, it refers to cultivating and restraining the mind in space; speaking of near from neither far nor near, it refers to the eighteen emptinesses such as non-movement and non-regression.' Bodhisattvas should observe these three dharmas (法，teachings), so they are all called near. Then the dharmas that are approached have close and distant relationships, so it is said 'general and specific.' Because there are distinctions of general and distant, and specific and profound. The meaning of quoting the Nirvana Sutra is also the same as the meaning of peaceful abiding. The meaning of the Mahāprajñāpāramitopadeśa is that Nirvāṇa is what is observed and realized, thus knowing that the path of practice is also before the stage of abiding, and is also the practice of the Tathāgatas. Next, it clarifies '...'
十住位」者，為五：初總牒信為入住之因，次「初發」下明三法開發，三「舉要」下明十法分成，四「仁王」下略引證，五「此位」下指廣教法。初二如文。三從「舉要言之」去十文，即是初住十法，從證受名，故名為「住」。故《仁王》云：「入理般若名為住」，住於三德一切佛法，乃至能生後後諸位，位位無不皆具十法故也。故今十法從住為名，後去諸位用此初住十法為因。于中為二：初大師釋出初住十法，次私會釋。初又二：先正釋，次「華嚴」下稱歎。初文中意言從證者，證不思議名住一切佛法，證三種菩提名住慈悲普覆，證寂照止觀名住成就萬行，證破三惑遍名住一心三智，證於通無塞名住佛眼圓見，證無作道滅名住法身冥益，證助道萬行名住神通顯益，證圓門實位名住開顯一乘，證安忍內外名住嚴凈佛土，證無諸法愛名住諸地功德，此初住證轉似為真故也。四引證，可知。人見淺深之言，多不曉于圓別之意，具如下辨，亦如《止觀》中文。五指廣教者，並是證一分無生，能八相作佛，故云「坐道場」等。《大經》云「發心畢竟二不別」等者，此並迦葉嘆初住文也。《華嚴》釋初住中贊文甚廣不能具記，行向地文多是《華嚴》、《纓珞》文意，《纓珞》文雖次第，亦可借用唸唸進入之言。妙覺位中名大涅槃
【現代漢語翻譯】 現代漢語譯本 『十住位』（Dashabhumi，菩薩修行的十個階段）的內容分為五個部分：首先，總括地說明『信』是進入這些階段的原因；其次，從『初發』開始闡明三種法的開發；第三，從『舉要』開始闡明十種法門的分成；第四，從『仁王』開始簡略地引用經文作為證明；第五，從『此位』開始指出廣泛的教法。前兩個部分如原文所述。第三部分從『舉要言之』開始的十段文字，就是初住的十種法門，因為從證悟中獲得名稱，所以稱為『住』。因此，《仁王經》（Renwang Sutra）說：『進入理性的般若（Prajna，智慧）稱為住』，安住於三德（triguna）和一切佛法，乃至能夠產生後後的各個階段，每個階段都具備這十種法門。因此，現在的十種法門以『住』為名，後面的各個階段都以這初住的十種法門為因。其中分為兩個部分：首先，大師解釋初住的十種法門；其次，私人的會意解釋。第一部分又分為兩個部分：先是正式的解釋，然後從『華嚴』開始稱讚。正式解釋的部分，意思是說從證悟的角度來看，證悟不可思議的境界稱為安住於一切佛法，證悟三種菩提心（bodhicitta）稱為安住于慈悲普覆，證悟寂照止觀（shamatha-vipashyana）稱為安住于成就萬行，證悟破除三惑（three poisons）稱為安住於一心三智（one mind three wisdoms），證悟于通達無礙稱為安住于佛眼圓見，證悟無作道滅稱為安住於法身冥益，證悟助道萬行稱為安住于神通顯益，證悟圓門實位稱為安住于開顯一乘，證悟安忍內外稱為安住于嚴凈佛土，證悟無諸法愛稱為安住于諸地功德，這初住的證悟是轉似為真。第四部分引用經文作為證明，可以理解。人們見解的淺薄和深刻，大多不瞭解圓教和別教的含義，具體如下辨析，也如《止觀》（Zhigan）中的文字。第五部分指出廣泛的教法，都是證悟一分無生，能夠八相成佛（eight aspects of Buddhahood），所以說『坐道場』等。《大經》（Mahaparinirvana Sutra）說『發心畢竟二不別』等，這些都是迦葉（Kasyapa）讚歎初住的文字。《華嚴經》（Avatamsaka Sutra）中解釋初住的贊文非常廣泛，不能全部記錄，行向地文大多是《華嚴經》、《纓珞經》（Yingluo Sutra）的含義，《纓珞經》的文字雖然有次第，也可以借用唸唸進入的說法。妙覺位中稱為大涅槃（Mahaparinirvana）。
【English Translation】 English version The 『Ten Abodes』 (Dashabhumi, the ten stages of a Bodhisattva's practice) are divided into five parts: First, it generally states that 『faith』 is the cause of entering these stages; second, it elucidates the development of the three dharmas starting from 『initial arising』; third, it elucidates the division of the ten dharmas starting from 『to summarize』; fourth, it briefly cites scriptures as proof starting from 『Benevolent King』 (Renwang); fifth, it points out the extensive teachings starting from 『this abode』. The first two parts are as described in the original text. The ten paragraphs starting from 『to summarize』 in the third part are the ten dharmas of the initial abode, and because they derive their names from enlightenment, they are called 『abodes』. Therefore, the Renwang Sutra says: 『Entering rational Prajna (wisdom) is called abiding』, abiding in the three virtues (triguna) and all Buddha-dharmas, and even being able to generate the subsequent stages, each stage possessing these ten dharmas. Therefore, the current ten dharmas are named after 『abiding』, and the subsequent stages take these ten dharmas of the initial abode as their cause. Among them, it is divided into two parts: first, the master explains the ten dharmas of the initial abode; second, a private interpretation. The first part is further divided into two parts: first, the formal explanation, and then praise starting from 『Avatamsaka』. The formal explanation means that from the perspective of enlightenment, realizing the inconceivable realm is called abiding in all Buddha-dharmas, realizing the three Bodhicittas (mind of enlightenment) is called abiding in compassion covering all, realizing Shamatha-Vipashyana (calm abiding and insight) is called abiding in accomplishing myriad practices, realizing the breaking of the three poisons is called abiding in the one mind three wisdoms, realizing unobstructed penetration is called abiding in the Buddha-eye's perfect vision, realizing non-action path extinction is called abiding in the Dharma-body's hidden benefit, realizing assisting path myriad practices is called abiding in the supernatural power's manifest benefit, realizing the perfect gate's real position is called abiding in revealing the one vehicle, realizing endurance internally and externally is called abiding in purifying the Buddha-land, realizing no love for all dharmas is called abiding in the merits of all grounds, this enlightenment of the initial abode is transforming the seeming into the real. The fourth part cites scriptures as proof, which can be understood. People's shallow and deep views mostly do not understand the meaning of the perfect and distinct teachings, which will be analyzed in detail below, as in the text of Zhigan. The fifth part points out the extensive teachings, all of which are realizing a portion of non-origination, being able to achieve Buddhahood in eight aspects, so it says 『sitting in the Bodhi-mandala』 etc. The Mahaparinirvana Sutra says 『the initial aspiration and the ultimate are not different』 etc., these are all Kasyapa's words praising the initial abode. The praises explaining the initial abode in the Avatamsaka Sutra are very extensive and cannot be fully recorded, the texts on practice towards the grounds are mostly the meaning of the Avatamsaka Sutra and the Yingluo Sutra, although the text of the Yingluo Sutra has an order, the saying of entering moment by moment can also be borrowed. In the stage of Wonderful Enlightenment, it is called Mahaparinirvana.
，十法至此俱名為大，是故文云御車達到猶名為車，自爾已前雖具諸法，未究竟顯不名為大。雖有慈悲為無明隔，故不名大。雖常寂照所嚴未窮，能嚴非大。雖破三惑智未周窮，故智非大。雖知通塞，塞仍未盡，故知非大。雖得道品道未至極，故道非大。雖用正助正行未滿，故用非大。雖復開權理未窮終，故開非大。雖忍二邊猶有餘惑，故益非大。雖不著位，位未至極，故位非大。是故妙覺十皆名大，名究竟乘。十法成乘對大車喻，如《止觀》第七。乃至分別此十法中或七或一等。
次引證中三：初總標，次廣引，三「如上」下結酬。初如文。次文者又二：初引諸經，次引此經。初引諸經中二：先《大經》，次《大品》。初引《大經》中二：先正引釋，次「問」下釋疑。初文又二：先引月愛三昧以證位中智斷，次引第二經以證三德。初文又二：初「大涅槃」下證約智斷論法身，次「大經」下證約法身論智斷，合前智斷等共顯三德。二文各有譬、合。月愛三昧，〈梵行品〉文。次文者，合前三德只是秘藏。次釋疑中先問、次答，問意者，經中耆婆為阇王說，總有六喻：初喻善心開敷，次喻行者心喜，三四二喻善根增煩惱減，五喻除貪，六喻愛樂，云何得知此喻智斷？此是通問。答中以《仁王》、《勝天》兩般若助
【現代漢語翻譯】 ，十法到這裡都稱為大，所以文中說御車到達才叫做車，在此之前雖然具備各種法，但未究竟顯現，不能稱為大。雖然有慈悲，但被無明隔斷，所以不名為大。雖然常寂照所莊嚴，但未窮盡，能莊嚴的也不是大。雖然破除三惑，但智慧未周全窮盡，所以智慧不是大。雖然知道通達與阻塞，但阻塞仍未窮盡，所以知不是大。雖然得到道品，但道未達到極致，所以道不是大。雖然運用正助，但正行未圓滿，所以用不是大。雖然開顯權巧，但理未窮盡終極，所以開不是大。雖然忍受二邊，但仍有剩餘的迷惑，所以益不是大。雖然不執著于位，但位未達到極致，所以位不是大。因此，妙覺十法都稱為大，名為究竟乘。十法成就乘，比喻大車，如《止觀》第七所說。乃至分別這十法中，或者七法，或者一法等等。
其次是引證部分，分為三部分：首先是總標，其次是廣引，第三是'如上'以下的總結。首先如文所示。其次，文又分為兩部分：首先是引用諸經，其次是引用此經。首先引用諸經又分為兩部分：先是《大經》，其次是《大品》。首先引用《大經》又分為兩部分：先是正式引用解釋，其次是'問'以下的解釋疑問。首先，文又分為兩部分：首先是引用月愛三昧來證明位中的智斷，其次是引用第二部經來證明三德。首先，文又分為兩部分：首先是'大涅槃'以下證明關於智斷討論法身，其次是'大經'以下證明關於法身討論智斷，與前面的智斷等共同顯現三德。兩段文字各有譬喻和合。月愛三昧，出自〈梵行品〉。其次，文的意思是，前面的三德只是秘藏。其次，解釋疑問部分，先是提問，然後是回答。提問的意思是，經中耆婆為阿阇世王說，總共有六個比喻：第一個比喻善心開敷，第二個比喻修行者心生歡喜，第三個和第四個比喻善根增長煩惱減少，第五個比喻去除貪慾，第六個比喻愛樂，如何得知這些比喻是關於智斷的？這是通用的提問。回答中用《仁王經》、《勝天王經》這兩部般若經來輔助說明
【English Translation】 Modern English Version: 'The ten dharmas are all called 'Great' at this point. Therefore, the text says that only when the chariot reaches its destination is it called a 'chariot'. Before that, although possessing all the dharmas, they are not fully manifested and cannot be called 'Great'. Although there is compassion, it is obstructed by ignorance, so it is not called 'Great'. Although adorned by constant stillness and illumination (常寂照), it is not exhaustive, and the adorning itself is not 'Great'. Although the wisdom to break through the three delusions (三惑) exists, it is not comprehensive, so the wisdom is not 'Great'. Although knowing the unobstructed and obstructed, the obstruction is not completely eliminated, so the knowing is not 'Great'. Although attaining the path factors (道品), the path has not reached its ultimate, so the path is not 'Great'. Although using right assistance (正助), the right practice is not complete, so the use is not 'Great'. Although opening up expedient means (開權), the principle is not fully exhausted, so the opening is not 'Great'. Although enduring the two extremes, there are still remaining delusions, so the benefit is not 'Great'. Although not attached to position, the position has not reached its ultimate, so the position is not 'Great'. Therefore, the ten aspects of Wonderful Enlightenment (妙覺) are all called 'Great', and it is called the Ultimate Vehicle (究竟乘). The ten dharmas forming the vehicle are likened to a great chariot, as described in the seventh chapter of '止觀' (Zhǐ Guān - 'Ceasing and Contemplation'). Even distinguishing among these ten dharmas, whether it be seven or one, etc.'
'Next is the section on citations, divided into three parts: first, a general statement; second, extensive citations; and third, a conclusion starting with 'as above'. First, as the text indicates. Second, the text is further divided into two parts: first, citing various sutras; and second, citing this sutra. Citing various sutras is again divided into two parts: first, the '大經' (Dà Jīng - Great Sutra); and second, the '大品' (Dà Pǐn - Great Perfection of Wisdom Sutra). Citing the '大經' is again divided into two parts: first, a formal citation and explanation; and second, an explanation of doubts starting with 'question'. First, the text is again divided into two parts: first, citing the Moon-Love Samadhi (月愛三昧) to prove wisdom and severance in position; and second, citing the second sutra to prove the three virtues (三德). First, the text is again divided into two parts: first, '大涅槃' (Dà Nièpán - Great Nirvana Sutra) below proves the Dharmakaya (法身) in terms of wisdom and severance; and second, '大經' below proves wisdom and severance in terms of the Dharmakaya, together with the preceding wisdom and severance, jointly revealing the three virtues. Both texts have analogies and syntheses. The Moon-Love Samadhi is from the 〈梵行品〉 (Brahmacarya Chapter). Second, the meaning of the text is that the preceding three virtues are merely hidden treasures. Second, the explanation of doubts section first poses a question and then answers it. The meaning of the question is that Jīvaka (耆婆) in the sutra speaks to King Ajātasattu (阿阇世王) using a total of six metaphors: the first metaphor is the blossoming of good intention; the second metaphor is the joy of the practitioner; the third and fourth metaphors are the increase of good roots and the decrease of afflictions; the fifth metaphor is the removal of greed; and the sixth metaphor is the love of delight. How can we know that these metaphors are about wisdom and severance? This is a general question. The answer uses the '仁王經' (Rén Wáng Jīng - Benevolent Kings Sutra) and the '勝天王經' (Shèng Tiān Wáng Jīng - Sutra of the King of Glorious Heaven) two Prajñā (般若) sutras to assist in the explanation.
證《大經》，驗《大經》文義當智斷。「仁王十四忍」者，忍是因義，至果名智，今欲通論智斷，故以智名替忍。《勝天王》中亦以般若為十四，般若即是智德。彼二經中既有十四智斷，何妨《大經》十四智斷，十四義成十五可例。次引《大品》者又二：先引經，次「諸學人」下釋疑。初文中雲「四十二字門」云「語等」等者，南嶽釋云言「字等」者，謂法慧說十住，十方說十住者皆名法慧，乃至金剛藏亦復如是。言「語等」者，十方諸佛說十住與法慧說等，乃至十地亦復如是。又一切字皆是無字，能作一切字，是名「字等」，發言無二，是名「語等」。一切諸法皆互相在，是名諸字入門等也。前是事解，次是理解。次釋疑中二：先出疑，次「但論文」下釋。釋中二：先引論文略釋意，次「今謂」下以字義意釋。釋中又四：初略引字義；次引《華嚴》與字義同，同是圓意；三「經云」下引經釋四十二字為證；四「廣乘」下引經文次第以證字義。初二文可見。三引經者，經中具釋四十二字功德互足，具如南嶽兩卷中釋，釋兼三教，今意在圓。四引經文次第為二：先正引，次結酬。初文者，《大品》第五釋廣乘中，彼廣明三十七品乃至十八不共法已，廣釋四十二字門，次第六卷。〈發趣品〉中明菩薩摩訶薩發趣者，從初歡
【現代漢語翻譯】 現代漢語譯本 驗證《大般涅槃經》（《大經》），檢驗《大經》的文義應當運用智慧決斷。『仁王十四忍』，忍是因地的修行，到達果地就稱為智。現在想要通論智與斷，所以用智名代替忍。《勝天王般若經》中也以般若為十四，般若就是智德。那兩部經中既然有十四智斷，為什麼妨礙《大經》有十四智斷呢？十四義成立，十五可以類推。接下來引用《大品般若經》又分為兩部分：先引用經文，然後從『諸學人』開始解釋疑問。最初的經文中說『四十二字門』，說『語等』等等，南嶽慧思禪師解釋說，言『字等』，是指法慧菩薩說十住，十方諸佛說十住，都名為法慧，乃至金剛藏菩薩也是這樣。言『語等』，是指十方諸佛所說的十住與法慧菩薩所說的十住相等，乃至十地也是這樣。而且一切字都是無字，能產生一切字，這叫做『字等』，發言沒有差別，這叫做『語等』。一切諸法都互相存在，這叫做諸字入門等。前面是從事相上解釋，後面是從理體上解釋。接下來解釋疑問分為兩部分：先提出疑問，然後從『但論文』開始解釋。解釋中又分為兩部分：先引用論文簡略地解釋意思，然後從『今謂』開始用字義來解釋。解釋中又分為四部分：首先簡略地引用字義；其次引用《華嚴經》，與字義相同，都是圓融的意思；第三，從『經云』開始，引用經文解釋四十二字，作為證據；第四，從『廣乘』開始，引用經文的次第來證明字義。最初的兩段文字可以自己去看。第三，引用經文，經文中詳細地解釋了四十二字的功德，互相完備，詳細的內容如同南嶽慧思禪師的兩卷解釋，解釋兼顧了儒釋道三教，現在的意思是側重於圓融。第四，引用經文的次第分為兩部分：先正式地引用，然後總結迴應。最初的文字是，《大品般若經》第五卷解釋廣乘中，詳細地闡明了三十七道品，乃至十八不共法之後，詳細地解釋了四十二字門，接下來是第六卷〈發趣品〉中，闡明菩薩摩訶薩發趣，從最初的歡喜地開始。
【English Translation】 English version To verify the 'Nirvana Sutra' ('Da Jing'), one should use wisdom to discern the meaning of the text. The 'Fourteen Forbearances of the Benevolent Kings' refers to forbearance as the cause, and the attainment of Buddhahood as wisdom. Now, intending to discuss both wisdom and severance, the term 'wisdom' is used to replace 'forbearance'. In the 'Suratadhvaja-agra-prajna-paramita Sutra', prajna is also regarded as fourteen, prajna being the virtue of wisdom. Since those two sutras have fourteen wisdoms and severances, why should it hinder the 'Nirvana Sutra' from having fourteen wisdoms and severances? If fourteen meanings are established, fifteen can be inferred by analogy. Next, the citation of the 'Perfection of Wisdom Sutra' ('Da Pin') is divided into two parts: first, citing the sutra text, and then, starting from 'the learners', explaining the doubts. The initial sutra text mentions 'forty-two alphabet gates', saying 'speech and so on'. Nanyue Huisi explains that 'alphabet and so on' refers to Dharma Wisdom Bodhisattva speaking of the ten abodes, and the Buddhas of the ten directions speaking of the ten abodes, all being called Dharma Wisdom, even up to Vajragarbha Bodhisattva. 'Speech and so on' means that the ten abodes spoken by the Buddhas of the ten directions are equal to those spoken by Dharma Wisdom, even up to the ten grounds. Moreover, all letters are non-letters, capable of producing all letters, which is called 'alphabet and so on'. Speaking without difference is called 'speech and so on'. All dharmas exist interdependently, which is called the entrance to all alphabets and so on. The former is an explanation from the perspective of phenomena, and the latter is an explanation from the perspective of principle. Next, the explanation of doubts is divided into two parts: first, raising the doubt, and then, starting from 'but the treatise', explaining it. The explanation is further divided into two parts: first, citing the treatise to briefly explain the meaning, and then, starting from 'now we say', explaining it with the meaning of the letters. The explanation is further divided into four parts: first, briefly citing the meaning of the letters; second, citing the 'Avatamsaka Sutra', which has the same meaning as the letters, both being the meaning of perfect integration; third, starting from 'the sutra says', citing the sutra to explain the forty-two letters as evidence; fourth, starting from 'vast vehicle', citing the sutra text in sequence to prove the meaning of the letters. The first two texts are self-explanatory. Third, citing the sutra, the sutra explains in detail the merits of the forty-two letters, which are mutually complete, as detailed in Nanyue Huisi's two-volume explanation, which encompasses the three teachings of Confucianism, Buddhism, and Taoism, with the current intention focusing on perfect integration. Fourth, the sequence of citing the sutra text is divided into two parts: first, formally citing, and then concluding and responding. The initial text is from the fifth volume of the 'Perfection of Wisdom Sutra', explaining the vast vehicle, which elaborates on the thirty-seven factors of enlightenment, and even after the eighteen unshared dharmas, elaborates on the forty-two alphabet gates, followed by the sixth volume, the 'Chapter on Setting Forth', which clarifies the setting forth of Bodhisattva Mahasattvas, starting from the initial Joyful Ground.
喜地乃至法雲地，法雲中明修治地業，次〈發趣〉后〈出到品〉中「須菩提問：是乘從何處出？到何處住？佛言：無人乘而到干慧等地。」是故結云「經文次比」。
次正引此經為二：初引〈分別功德〉、〈法師方便品〉，通證始終圓位；次引〈譬喻〉及〈序〉，別證四十二因果之位。初文者，初明因位，次「又云」下證果位。初因位中二：先引兩品證內外凡，次引〈方便〉以證聖位。又二：初正引，次引南嶽釋證。證中又二：先以事證謂開等，次引理證同證實故。次果位，可知。次引兩品中初〈譬喻〉意者，寶乘是諸子所乘，乘必從因至果，果必究竟道場，既先游四方，非因何謂？諸聲聞等既得記已即入初住，驗知即是真因位也。此因無易，故云「直至」。次〈序品〉意者，凡為序者作正弄引，睹引知正應不徒施，以正宗中譚實相因果故也。用正驗序始末炳然，是故四華從天然理，畢竟因空而雨果佛，使見聞者莫不修一乘因、感一乘果，故復及諸大眾，故知表因真位明矣。言結酬者如文。「炳」明也。故知前以無位難者，不然。
三料簡中二：初料簡品位，次以四句料簡開合。初文又二：初料簡品位，次「末代」下勸誡。初又二：先料簡品，次「此諸」下料簡位。前是《纓珞》，次是料簡《涅槃》、《
【現代漢語翻譯】 現代漢語譯本：從喜地（Pramudita-bhumi，菩薩十地之第一地，意為歡喜地）乃至法雲地（Dharma-megha-bhumi，菩薩十地之第十地，意為法雲地），在法雲地中闡明修治地業。在〈發趣品〉之後、〈出到品〉中，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）問：『這個乘（yana，交通工具，佛教中常用來比喻教法）從何處出發？到達何處安住？』佛（Buddha，覺悟者）回答說：『無人乘坐的乘，到達干慧地（Sukkhavipassaka-bhumi，指未得禪定的純觀行者所證的果位）等地。』因此總結說『經文的次第是這樣的』。
接下來正式引用這部經，分為兩部分：首先引用〈分別功德品〉和〈法師方便品〉，普遍地證明從始至終的圓滿位次；然後引用〈譬喻品〉和〈序品〉，分別證明四十二因果的位次。第一部分中，首先闡明因位，然後在『又說』之後證明果位。在最初的因位中，又分為兩部分：首先引用兩品來證明內凡和外凡，然後引用〈方便品〉來證明聖位。又分為兩部分：首先是正式的引用，然後引用南嶽慧思（Nanyue Huisi，南北朝時期天臺宗的實際創始人）的解釋來證明。在證明中又分為兩部分：首先用事證，即開悟等；然後引用理證，共同證明真實性。接下來的果位，可以理解。接下來引用兩品中〈譬喻品〉的意義是，寶乘（ratna-yana，珍寶之車，比喻佛的教法）是諸子（指一切眾生）所乘坐的，乘必然從因到達果，果必然是究竟的道場（bodhimanda，菩提樹下成道的場所），既然先遊歷四方，如果不是因，又該如何解釋呢？諸聲聞（sravaka，聽聞佛陀教法而證悟的弟子）等既然得到授記（vyakarana，佛對弟子未來成佛的預言），就進入初住（prathama-avastha，菩薩十住之第一住，發心住），驗證得知這就是真正的因位。這個因沒有改變，所以說『直至』。接下來〈序品〉的意義是，凡是序，都是爲了正文作鋪墊和引導，看到引導就知道正文不應徒勞施設，因為正宗中談論實相（tathata，事物的真實面貌）的因果。用正文來驗證序，始末都非常清楚，因此四種華（catasrah puspa，指四種蓮花，比喻四種功德）從天然的理，最終因為空性（sunyata，佛教中的空的概念）而降下果佛（phala-buddha，證得佛果的佛），使見聞者沒有不修習一乘（eka-yana，唯一佛乘）的因，感得一乘的果，所以又涉及到諸大眾，因此知道表因的真位是明確的。說到總結酬答，就像經文所說。『炳』是明亮的意思。因此知道之前用沒有位次來質疑是不對的。
第三部分是簡別，分為兩部分：首先簡別品位，然後用四句來簡別開合。第一部分又分為兩部分：首先簡別品，然後在『末代』之後勸誡。前面是《瓔珞經》（Yingluo Jing，即《菩薩瓔珞本業經》），後面是簡別《涅槃經》（Nirvana Sutra，即《大般涅槃經》）。
【English Translation】 English version: From Pramudita-bhumi (the first of the ten bhumis of a Bodhisattva, meaning the Ground of Joy) to Dharma-megha-bhumi (the tenth of the ten bhumis of a Bodhisattva, meaning the Cloud of Dharma Ground), within Dharma-megha-bhumi, it elucidates the cultivation and management of the ground's activities. Following the section on 'Setting Forth' and within the section on 'Emerging and Arriving,' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) asks: 'From where does this yana (vehicle, often used as a metaphor for teachings in Buddhism) originate? Where does it arrive and abide?' The Buddha (the Awakened One) replies: 'A vehicle without a rider arrives at Sukkhavipassaka-bhumi (the stage attained by a pure insight practitioner without dhyana) and other such places.' Therefore, it concludes by saying, 'The order of the sutra texts is thus.'
Next, it formally quotes this sutra, dividing it into two parts: first, it quotes the sections on 'Discriminating Merits' and 'The Expedient Means of a Dharma Teacher,' universally proving the complete stages from beginning to end; then, it quotes the sections on 'Parables' and 'Introduction,' separately proving the stages of the forty-two causes and effects. In the first part, it first elucidates the causal stage, and then, after 'Moreover, it says,' it proves the resultant stage. Within the initial causal stage, it is further divided into two parts: first, it quotes two sections to prove the outer and inner mundane stages; then, it quotes the section on 'Expedient Means' to prove the stages of sainthood. Again, it is divided into two parts: first, the formal quotation, and then the quotation of Nanyue Huisi's (the de facto founder of the Tiantai school during the Northern and Southern Dynasties) explanation to prove it. Within the proof, it is again divided into two parts: first, proof by events, such as enlightenment; then, proof by principle, jointly proving the truth. The following resultant stage is understandable. Next, the meaning of the section on 'Parables' in the two quoted sections is that the ratna-yana (jewel vehicle, a metaphor for the Buddha's teachings) is what the sons (referring to all sentient beings) ride. The vehicle must go from cause to effect, and the effect must be the ultimate bodhimanda (the place of enlightenment under the Bodhi tree). Since it first travels in all directions, if it is not a cause, how can it be explained? Since the sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) and others have received predictions (vyakarana, the Buddha's prophecy of a disciple's future Buddhahood), they enter the prathama-avastha (the first of the ten abodes of a Bodhisattva, the abode of initial aspiration), verifying that this is the true causal stage. This cause does not change, so it says 'until.' Next, the meaning of the section on 'Introduction' is that all introductions serve as a prelude and guide to the main text. Seeing the guide, one knows that the main text should not be established in vain, because the main teaching discusses the causes and effects of tathata (the true nature of things). Using the main text to verify the introduction, the beginning and end are very clear. Therefore, the four puspas (four types of lotus flowers, metaphors for four types of merits) come from the natural principle, and ultimately, because of sunyata (emptiness in Buddhism), the phala-buddha (Buddha who has attained Buddhahood) descends, causing those who see and hear to cultivate the cause of the eka-yana (the one Buddha vehicle) and experience the effect of the eka-yana. Therefore, it also involves the great assembly, thus knowing that the true stage of the indicative cause is clear. Speaking of summarizing and responding, it is as the sutra text says. 'Bing' means bright. Therefore, knowing that the previous questioning using the lack of stages is incorrect.
The third part is differentiation, divided into two parts: first, differentiating the stages of the sections, and then using four sentences to differentiate opening and closing. The first part is again divided into two parts: first, differentiating the sections, and then, after 'Later generations,' exhorting. The former is the Yingluo Jing (the Bodhisattva-Yingluo-Principal-Karma Sutra), and the latter is differentiating the Nirvana Sutra (the Mahaparinirvana Sutra).
大品》。品位相成共顯一義，觀心不須料簡。初問如文。答中言「法愛」者，即真道法愛也。次文中意者，雖用涅槃不可定執。何以故？非證不知。凡明位者，但是為接凡下等耳。于中二：初恐失佛旨，次「如此」下明諸位非聖莫測。初文中雲「若專對當法門」乃至「別解別執」等者，如是圓位，若不以四十二字門譬之，不以一心三觀為行，不以無明重數意消，但專對當《大經》次第五行十德法門，尋者多生次第別見。
次明難測中三：初總明難測，次引《華嚴》證，三「且置」下引例。又二：初引大師舉極淺位以明難測，次「又且」下展轉比決。初文二：先敘事，次章安述。初文中雲「一旋陀羅尼」者，此經列三陀羅尼，下文釋云「旋假入空名之為旋，旋空入假名百千萬億，中道實相名為法音」，今舉三中之初，以劣況勝，故云一旋。約位豎明雖在六根七信已前，今通明之乃在初心。次文中言「此語有意」者，如智者大師，初見南嶽，所證之法，即此初陀羅尼也。何由可向下類人說，令他解己所證法耶？此即章安述大師己證，可知。次比決中二：先約內法，次約外事。內法又二：無漏方便及以事禪。言「斫輪人」等者，《莊子》云：「知者不言，言者不知。如齊桓公讀書于堂上，輪扁斫輪于堂下，釋捶鑿而上
【現代漢語翻譯】 現代漢語譯本 《大品》（般若經的組成部分）。品位和實相相輔相成，共同彰顯一個真義，觀心時不需要過多的思慮和選擇。最初的提問就像經文中所說的那樣。回答中提到的『法愛』，指的是對真正佛法的愛。接下來的經文意思是，雖然使用了涅槃的概念，但不能執著於它。為什麼呢？因為沒有親身證悟就無法真正理解。所有關於品位的闡述，都只是爲了接引凡夫俗子。其中分為兩部分：首先是擔心人們誤解佛的旨意，其次是『如此』之後的內容，說明了各個品位並非凡人所能測度。在第一部分中提到『如果專注于《大經》的法門』乃至『分別理解，分別執著』等等，像這樣圓融的品位，如果不以四十二字門來比喻，不以一心三觀作為修行方法，不以破除重重無明為目標，只是專注于《大經》中次第排列的五行十德法門，那麼探尋者很容易產生次第上的分別見解。 接下來闡述難以測度的三個方面：首先總的說明難以測度，然後引用《華嚴經》來佐證，第三部分從『且置』開始，引用例子來說明。又分為兩部分：首先引用智者大師的例子，舉出極淺的品位來說明難以測度，其次從『又且』開始，層層比較決斷。第一部分分為兩部分：先敘述事情，然後是章安尊者的闡述。第一部分中提到『一旋陀羅尼』，這部經列出了三種陀羅尼，下文解釋說『旋假入空名為旋，旋空入假名百千萬億，中道實相名為法音』，這裡舉出三種中的第一種，用低劣的來比況殊勝的，所以說『一旋』。從品位上豎向說明，雖然是在六根清凈、七信位之前，但現在通盤說明，實際上是在最初發心之時。第二部分中說『此語有意』，像智者大師，最初見到南嶽慧思大師時，所證悟的法，就是這最初的陀羅尼。怎麼能向低層次的人講述，讓他們理解自己所證悟的法呢？這實際上是章安尊者在闡述自己所證悟的境界，可以體會到。接下來的比較決斷分為兩部分：先從內在的佛法來說，然後從外在的事例來說。內在的佛法又分為兩部分：無漏的方便法門以及事相上的禪定。說到『斫輪人』等等，《莊子》中說：『知道的人不說話，說話的人不知道。』就像齊桓公在堂上讀書，輪扁在堂下砍削車輪，放下椎鑿走上堂。
【English Translation】 English version 《Mahāprajñāpāramitā Sutra》(a component of the Prajna Sutra). The stages and the reality complement each other, jointly revealing one true meaning. When observing the mind, there is no need for excessive deliberation and selection. The initial question is as stated in the scripture. The 'love of Dharma' mentioned in the answer refers to the love for the true Buddha-dharma. The meaning of the following scripture is that although the concept of Nirvana is used, one should not be attached to it. Why? Because without personal enlightenment, one cannot truly understand it. All explanations about the stages are only for guiding ordinary people. It is divided into two parts: first, to worry that people will misunderstand the Buddha's intention; second, the content after 'thus' explains that the various stages are beyond the comprehension of ordinary people. In the first part, it mentions 'If focusing on the Dharma gate of the Great Sutra' and 'understanding separately, clinging separately,' etc. Such a complete and harmonious stage, if not compared with the forty-two syllable door, not using the One Mind Three Contemplations as a method of practice, not aiming to eliminate layers of ignorance, but only focusing on the five lines and ten virtues Dharma gates arranged in order in the Great Sutra, then seekers will easily generate separate views on the order. Next, it elaborates on the three aspects of being difficult to fathom: first, it generally explains the difficulty of fathoming; then, it cites the 《Avatamsaka Sutra》 to corroborate; the third part starts from 'Moreover,' citing examples to illustrate. It is further divided into two parts: first, it cites the example of Master Zhiyi, citing the extremely shallow stage to illustrate the difficulty of fathoming; second, starting from 'Moreover,' comparing and deciding layer by layer. The first part is divided into two parts: first, narrating the event; then, the commentary of Venerable Zhang'an. The first part mentions 'One Rotation Dharani.' This sutra lists three dharanis, and the following text explains, 'Rotating from provisional to emptiness is called rotation, rotating from emptiness to provisional is called hundreds of millions, the Middle Way Reality is called Dharma sound.' Here, the first of the three is cited, using the inferior to compare the superior, so it is called 'One Rotation.' Vertically explaining from the stage, although it is before the purification of the six senses and the seven stages of faith, but now explaining it comprehensively, it is actually at the time of the initial aspiration. The second part says 'This statement has meaning.' Like Master Zhiyi, when he first saw Master Huisi of Nanyue, the Dharma he realized was this initial dharani. How can he tell people of lower levels and let them understand the Dharma he has realized? This is actually Venerable Zhang'an elaborating on his own realized state, which can be understood. The following comparison and decision are divided into two parts: first, from the perspective of the inner Buddha-dharma; then, from the perspective of external examples. The inner Buddha-dharma is further divided into two parts: the un-leaking expedient methods and the samadhi on phenomena. Speaking of 'Wheel-carving man,' etc., 《Zhuangzi》 says: 'Those who know do not speak, those who speak do not know.' Just like Duke Huan of Qi reading in the hall, and Wheelwright Bian carving wheels in the hall, he put down his hammer and chisel and went up to the hall.
(去聲)問桓公曰：公之所讀者何耶？公曰：聖人之言。曰：聖人在乎？公曰：死矣。然則公之所讀者，古人之糟粕也。公曰：寡人讀書，輪人何得議乎？有說則可，無說則死。輪人曰：以臣之事觀之，斫輪徐則甘而不固，疾則苦而不入，不徐不疾，得之於手而應於心，口不能言，有教存焉。于其中間，臣不能喻臣之子，臣之子亦不能受之於臣，是以行年七十而斫輪，古人之意不可傳者死矣。故知公之所讀者古人之糟粕矣。」此則人間之事亦不可說。
次四句又二：先正明四句，次明開合意。◎
法華玄義釋簽卷第十 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十一
天臺沙門湛然述
◎三明伏斷中二：先正明圓位伏斷，次「複次」下兼明諸位。初文又二：初正明位，次判通別。初文中二：初凡、次聖。初凡位中二：先外、次內。初外中五：先立，次「諸教」下斥權，三「大經」下引證，四「例如」下引例，五「今此」下辨有無，亦兼斥權。初二如文。引證中雲「大經」等者，第六云：「善男子聲聞之人有肉眼者，說有調魔，不為修學大乘人說，故聲聞之人雖有天眼名為肉眼，學大乘者雖有肉眼名為佛眼。何以故？是大乘經名為佛乘，如是佛乘最上
【現代漢語翻譯】 現代漢語譯本： （去聲）有人問桓公說：『您所讀的是什麼書啊？』桓公說：『是聖人的言論。』那人說：『聖人還活著嗎？』桓公說：『已經死了。』那人說：『那麼您所讀的，就是古人的糟粕了。』桓公說：『我讀書，你一個做車輪的，憑什麼議論？說得有道理還可以，說得沒道理就得死。』做車輪的人說：『以我做車輪的經驗來看，砍削車輪，慢了就松而不牢固，快了就緊而砍不進去，不慢不快，是從手上體會而應合於心的，口裡說不出來，其中有訣竅存在。這其中的道理，我不能教給我的兒子，我的兒子也不能從我這裡學到，因此我到了七十歲還在砍車輪。古人的心意不能傳達的，就隨著他們的去世而消失了。所以我知道您所讀的，是古人的糟粕啊。』這說明人間的事情也是難以用言語表達的。 接下來的四句又分為兩部分：先是正面說明四句，然後說明開合的意義。 《法華玄義釋簽》卷第十 大正藏第 33 冊 No. 1717 《法華玄義釋簽》 《法華玄義釋簽》卷第十一 天臺沙門湛然 述 在三明伏斷中，分為兩部分：先是正面說明圓位的伏斷，然後從『複次』開始，兼明各個位次的伏斷。首先是正面說明位次，然後判斷通別。在正面說明位次中，分為兩部分：先是凡位，然後是聖位。在凡位中，分為兩部分：先是外凡，然後是內凡。在外凡中，分為五個部分：先是立義，然後從『諸教』開始，駁斥權教，第三從『大經』開始，引用經文作為證據，第四從『例如』開始，引用例子，第五從『今此』開始，辨別有無，也兼帶駁斥權教。前兩個部分如原文。在引用經文作為證據的部分中，『大經』等指的是，《大般涅槃經》第六卷說：『善男子，聲聞乘的人有肉眼，說有調伏天魔的方法，但不是為修學大乘的人說的。所以聲聞乘的人雖然有天眼，也稱為肉眼，學習大乘的人即使有肉眼，也稱為佛眼。為什麼呢？因為大乘經稱為佛乘，這樣的佛乘是最上的。』
【English Translation】 English version: A man asked Duke Huan, '(Qu shang sheng) What are you reading?' Duke Huan said, 'The words of the sages.' The man said, 'Are the sages still alive?' Duke Huan said, 'They are dead.' The man said, 'Then what you are reading is the dregs of the ancients.' Duke Huan said, 'I am reading, what right does a wheelwright have to comment? If you have something to say, fine, but if not, you die.' The wheelwright said, 'From my experience in making wheels, if I chop the wheel slowly, it will be loose and not firm; if I chop it quickly, it will be tight and I cannot get it in. Not too slow, not too fast, I get it from my hand and it responds in my heart. I cannot express it in words, but there is a teaching in it. In between, I cannot explain it to my son, nor can my son receive it from me. That is why I am still chopping wheels at the age of seventy. The intentions of the ancients that cannot be transmitted are dead. Therefore, I know that what you are reading is the dregs of the ancients.' This shows that human affairs are also difficult to express in words. The next four sentences are divided into two parts: first, the four sentences are explained directly, and then the meaning of opening and closing is explained. The Tenth Scroll of the 'Annotations on the Profound Meaning of the Lotus Sutra' Taisho Tripitaka Volume 33, No. 1717, 'Annotations on the Profound Meaning of the Lotus Sutra' The Eleventh Scroll of the 'Annotations on the Profound Meaning of the Lotus Sutra' Commentary by the Shramana Zhanran of Tiantai Among the three clarifications of subduing and severing, there are two parts: first, directly clarifying the subduing and severing of the perfect position; second, from 'Furthermore' onwards, clarifying the various positions as well. The first text has two parts: first, directly clarifying the position; second, judging the common and the distinct. In the first text clarifying the position, there are two parts: first, the ordinary; second, the holy. In the ordinary position, there are two parts: first, the external; second, the internal. In the external ordinary, there are five parts: first, establishing; second, from 'Various Teachings' onwards, refuting provisional teachings; third, from 'Great Sutra' onwards, citing evidence; fourth, from 'For example' onwards, citing examples; fifth, from 'Now this' onwards, distinguishing existence and non-existence, also refuting provisional teachings. The first two parts are as in the text. In the part citing evidence, 'Great Sutra' etc. refers to the sixth volume of the Mahāparinirvāṇa Sūtra, which says: 'Good men, those of the Śrāvakayāna (hearer vehicle) have flesh eyes and speak of methods for subduing māras (demons), but not for those who study the Mahāyāna (great vehicle). Therefore, although those of the Śrāvakayāna have heavenly eyes, they are called flesh eyes; those who study the Mahāyāna, even though they have flesh eyes, are called Buddha eyes. Why? Because the Mahāyāna sūtra is called the Buddha vehicle, and such a Buddha vehicle is the most supreme.'
最勝。」經文雖約調魔而說，通一切法，準此可知。又聲聞所得天眼既貶同肉眼，故知所得慧眼，既未同於如來所得第一慧眼，若望佛眼，慧眼猶名為肉，以未見於中空故也。「迦陵頻伽」如《止觀》第一記。次內凡位中三：先立，次「如經」下引證，三「當知」下結位。初如文。次文二：先引此經，次引《纓珞》。此經中雲「三陀羅尼」者，陀羅尼此云總持，此三各能總持諸法，如雲一空一切空等，假中亦然，故名為總。疏云「旋」者轉也，轉一切法皆悉入空。言「百千萬億」者，以從數故，故名為假。中道法音能作內體方便故也。此三隻是一心三觀，持一切法通名總持，此中即是相似三總持也。次聖位者，「若入初住得真法音」者，謂破無明證真法性。若關中雲：七住已上照體獨立神無方所。七住已前為證何法？不知復是何教七住？應廣破(云云)。
次「若約」下判通別中二：先約位判，次約因果。先約位中二：先別，次「若論」下通。先別中雲「無生」等者，已斷當地復伏后地，故名為「亦」。次通中又四：初下名通上，次「伏順」下上名通下，三「又就事」下二名遍通，四「若約」下因果互通。初文中三：初「初住」已去通上，次「亦名」下五品之名通上，三「伏忍」下十信之名通上。初文二：先明
【現代漢語翻譯】 現代漢語譯本： 『最勝』。經文雖然是針對調伏魔障而說的，但它適用於一切法，可以根據這個原則來理解。此外，聲聞所獲得的天眼既然被貶低到等同於肉眼，由此可知他們所獲得的慧眼，也並未等同於如來所獲得的第一慧眼。如果與佛眼相比，慧眼仍然可以被稱作是『肉』，因為它尚未見到中空的實相。『迦陵頻伽』就像《止觀》第一卷中所記載的那樣。接下來是內凡位中的三個階段：首先是確立，其次是『如經』之後引用經文來證明，第三是『當知』之後總結階段。首先，就像經文所說的那樣。其次，經文分為兩部分：首先是引用此經，其次是引用《纓珞經》。此經中提到的『三陀羅尼』，陀羅尼在這裡被翻譯為『總持』，這三種陀羅尼各自能夠總持一切法，就像所說的『一空一切空』等等，假和中也是如此，因此被稱為『總』。疏文中說『旋』，意思是轉動，轉動一切法都進入空性。說到『百千萬億』，因為是從數量上來說的，所以被稱為『假』。中道法音能夠作為內在的方便。這三種實際上就是一心三觀，總持一切法統稱為總持，這裡指的是相似的三總持。接下來是聖位，『若入初住得真法音』，指的是破除無明，證得真如法性。如果關中說：七住以上照體獨立，神無方所。七住以前證得的是什麼法？不知道又是什麼教義的七住？應該廣泛地破斥（等等）。 接下來，『若約』之後判斷通別，分為兩部分：首先是根據果位來判斷，其次是根據因果關係來判斷。首先，根據果位來判斷，分為兩部分：首先是別，其次是『若論』之後是通。首先，在別中提到『無生』等等，指的是已經斷除了當地的煩惱，並且降伏了后地的煩惱，因此被稱為『亦』。其次，在通中又分為四個方面：首先是下位通於上位，其次是『伏順』之後是上位通於下位，第三是『又就事』之後是二名遍通，第四是『若約』之後是因果互相貫通。首先，在第一部分中分為三個方面：首先是『初住』之後通於上位，其次是『亦名』之後是五品的名稱通於上位，第三是『伏忍』之後是十信的名稱通於上位。首先，在第一部分中分為兩個方面：首先是闡明
【English Translation】 English version: 'Most excellent.' Although the sutra speaks of subduing demons, it applies to all dharmas, and this can be understood accordingly. Furthermore, since the heavenly eye obtained by the Sravakas is demeaned to be the same as the physical eye, it is known that the wisdom eye obtained is not the same as the foremost wisdom eye obtained by the Tathagata (如來，Tathagata: 'Thus Gone One', an epithet of the Buddha). If compared to the Buddha's eye, the wisdom eye is still called 'physical' because it has not yet seen the emptiness of the middle way. 'Kalavinka' (迦陵頻伽，Kalavinka: a mythical bird with a beautiful voice) is as recorded in the first volume of Zhi Guan (止觀, Zhi Guan: a major work on meditation). Next are the three stages in the position of the inner ordinary person: first, establishment; second, 'as the sutra' below, citing evidence; and third, 'it should be known' below, concluding the position. First, as the text says. Second, the text is divided into two parts: first, citing this sutra; second, citing the Yingluo Sutra (纓珞經, Yingluo Sutra: a Buddhist scripture). The 'three dharanis' (三陀羅尼, three dharanis: three types of mantras) mentioned in this sutra, dharani (陀羅尼, Dharani: a type of mantra) is translated here as 'total retention'. Each of these three dharanis can totally retain all dharmas, just like the saying 'one emptiness is all emptiness', and the same is true for provisionality and the middle way, hence they are called 'total'. The commentary says 'whirling', meaning turning, turning all dharmas to enter emptiness. Speaking of 'hundreds of thousands of millions', because it is from the number, it is called 'provisional'. The sound of the middle way dharma can serve as an internal expedient. These three are actually the one mind and three contemplations, and totally retaining all dharmas is generally called total retention, which here refers to the similar three total retentions. Next is the holy position, 'if one enters the initial dwelling and obtains the true dharma sound', referring to breaking through ignorance and realizing the true nature of dharma. If Guan Zhong (關中, Guan Zhong: a place name) says: from the seventh dwelling onwards, the illuminating body is independent, and the spirit has no fixed location. What dharma is realized before the seventh dwelling? I don't know what teaching the seventh dwelling is? It should be widely refuted (etc.). Next, 'if according to' below, judging the common and distinct, divided into two parts: first, judging according to position; second, according to cause and effect. First, judging according to position, divided into two parts: first, distinct; second, 'if discussing' below, common. First, in the distinct, mentioning 'no birth' (無生, no birth: a state of non-arising) etc., refers to having already cut off the local afflictions and also subdued the afflictions of the subsequent ground, hence it is called 'also'. Second, in the common, there are four aspects: first, the lower name is common to the upper; second, 'subduing and complying' below, the upper name is common to the lower; third, 'also regarding the matter' below, the two names are universally common; fourth, 'if according to' below, cause and effect are mutually common. First, in the first part, there are three aspects: first, 'initial dwelling' onwards is common to the upper; second, 'also named' below, the names of the five grades are common to the upper; third, 'subduing endurance' below, the names of the ten faiths are common to the upper. First, in the first part, there are two aspects: first, clarifying
名通，次「大經」下引證。涅槃在果，其名既通，故知果名何獨寂滅。次五品通，中二：初以伏義通上，次「伏是」下復以賢義通上。初又二：初立，次「仁王」下引證。次義者亦二：先立，次「普賢」下引證。言「普賢居眾伏之頂」者，讓佛為聖，故等覺名賢，賢即是伏，伏中之亟亟在此位，名「眾伏頂」。三十信之名通上中，但舉伏名為例，故云「可解」。故知如來方得名為至順之極，五品尚通，是故六根但須況出。第二文二：先立，次引證。三遍通，中二：初事理，次始終。初云「又就事為無生」等者，惑是事法，故約惑滅得無生名；名為就事，此惑若滅必證實理，故約所證名為寂滅。當知始從初住終至妙覺，一一無非惑滅證理，乃至五品亦可得名觀行事理，六根名為相似事理，乃至亦可云理性名字事理等也。今既明圓即是圓位，當知圓名亦可通用。二名互通者，此即克取初住已去與佛果位二名互通，約因果辨互通。中二：先標，次釋。初如文，次釋中二：先通，次別。初通中二：先單判，次重判。初文中二：初云「約因論果」，即因義通果，「約果論因」，即果義通因。次「大經」下舉別以釋通，先舉別，故云「是果非因」等。次釋別令通，云「了見佛性」，亦得名因。言「云云」者，亦應更言修涅槃故乃得
{ "translations": [ "現代漢語譯本", "名通（名稱通用），接下來在『大經』中引用論證。涅槃（Nirvana）在果位，它的名稱既然通用，因此可知果位的名稱為何獨獨是寂滅（Quiet extinction）。接下來是五品位（Five stages of practice）通用，其中分為兩部分：首先用伏義（Subduing meaning）來貫通上文，然後從『伏是』開始，再次用賢義（Virtuous meaning）來貫通上文。首先的部分又分為兩部分：先確立，然後從『仁王』開始引用論證。其次是義者（Meaning），也分為兩部分：先確立，然後從『普賢』開始引用論證。說到『普賢（Samantabhadra）居於眾伏之頂』，這是謙讓佛為聖人，因此等覺（Near-perfect enlightenment）被稱為賢，賢也就是伏，伏中的極致就在這個位置，名為『眾伏頂』。三十信（Thirty faiths）的名稱貫通上中，只是舉伏名作為例子，所以說『可以理解』。因此可知如來（Tathagata）才能被稱為至順的極致，五品位尚且通用，因此六根（Six senses）只需要比況說明。第二段文分為兩部分：先確立，然後引用論證。三遍通（Three universal penetrations），其中分為兩部分：先是事理（Phenomena and principle），然後是始終（Beginning and end）。首先說『又就事為無生』等等，迷惑是事法（Phenomenal dharma），因此依據迷惑的滅除而得到無生（Non-birth）的名稱；名為就事（Based on phenomena），這種迷惑如果滅除必定證實理（Real principle），因此依據所證的理而名為寂滅。應當知道從初住（Initial dwelling）開始到妙覺（Wonderful enlightenment）結束，沒有哪一個不是迷惑滅除而證實理，乃至五品位也可以稱為觀行事理（Contemplation and practice phenomena and principle），六根名為相似事理（Similar phenomena and principle），乃至也可以說理性名字事理（Rational name phenomena and principle）等等。現在既然明確圓（Perfect）就是圓位（Perfect position），應當知道圓名也可以通用。二名互通（Two names intercommunicate），這就是明確地選取初住之後與佛果位（Buddha fruit position）這兩個名稱互相通用，依據因果（Cause and effect）來辨別互相通用。其中分為兩部分：先標明，然後解釋。首先如文中所說，其次在解釋中分為兩部分：先貫通，然後區別。先貫通中分為兩部分：先單獨判斷，然後重新判斷。首先文中分為兩部分：首先說『依據因來論果』，就是因的意義貫通果，『依據果來論因』，就是果的意義貫通因。其次從『大經』開始舉出區別來解釋貫通，先舉出區別，所以說『是果不是因』等等。其次解釋區別使之貫通，說『了見佛性（Buddha-nature）』，也可以稱為因。說到『云云』，也應該再說修習涅槃的緣故才能得到。" , "english_translations": [ "English version", "Name is universal (Names are interchangeable), and it will be quoted and demonstrated in the following 'Great Sutra'. Nirvana (Quiet extinction) is in the fruit position, since its name is universal, it can be known why the name of the fruit position is only quiet extinction. Next is the universality of the Five Stages of Practice, which is divided into two parts: first, use the Subduing meaning to connect with the previous text, and then from 'Subduing is', use the Virtuous meaning to connect with the previous text again. The first part is further divided into two parts: first establish, and then quote and demonstrate from 'Benevolent King'. Next is the Meaning, which is also divided into two parts: first establish, and then quote and demonstrate from 'Samantabhadra'. Speaking of 'Samantabhadra residing at the top of the crowd's subduing', this is humbly letting the Buddha be a sage, so Near-perfect enlightenment is called virtuous, and virtuous is subduing, and the ultimate of subduing is in this position, called 'Top of the crowd's subduing'. The name of the Thirty Faiths is universal throughout the upper and middle, but only the name of subduing is taken as an example, so it is said 'understandable'. Therefore, it can be known that the Tathagata can be called the ultimate of perfect obedience, and the Five Stages of Practice are still universal, so the Six Senses only need to be compared and explained. The second paragraph is divided into two parts: first establish, and then quote and demonstrate. Three Universal Penetrations, which are divided into two parts: first phenomena and principle, and then beginning and end. First, saying 'Also, taking phenomena as non-birth' etc., delusion is phenomenal dharma, so based on the extinction of delusion, the name of non-birth is obtained; the name is based on phenomena, if this delusion is extinguished, the real principle must be proven, so based on the proven principle, it is called quiet extinction. It should be known that from the Initial Dwelling to the end of Wonderful Enlightenment, none of them are not the extinction of delusion and the proof of principle, and even the Five Stages of Practice can also be called contemplation and practice phenomena and principle, the Six Senses are called similar phenomena and principle, and even rational name phenomena and principle etc. can also be said. Now that it is clear that perfect is the perfect position, it should be known that the name of perfect can also be used universally. Two names intercommunicate, which is to clearly select the two names of after the Initial Dwelling and the Buddha fruit position to be mutually universal, and distinguish the mutual universality based on cause and effect. It is divided into two parts: first mark, and then explain. First, as stated in the text, and secondly, the explanation is divided into two parts: first connect, and then distinguish. First, connecting is divided into two parts: first judge separately, and then judge again. First, the text is divided into two parts: first, saying 'According to the cause to discuss the effect', that is, the meaning of the cause connects the effect, 'According to the effect to discuss the cause', that is, the meaning of the effect connects the cause. Secondly, starting from 'Great Sutra', examples are given to explain the connection, and examples are given first, so it is said 'It is the effect, not the cause' etc. Secondly, explain the difference to make it connect, saying 'Clearly seeing Buddha-nature', it can also be called the cause. Speaking of 'etc.', it should also be said that only by practicing Nirvana can it be obtained." ] }
名因，證涅槃故亦得名果。次「等覺」下重以因果之名，以判證位。「等覺望妙覺為因」者，今一往以等覺為因，妙覺為果，下地已去有重因果。所言「亦因亦因因」等者，《大經》二十五〈師子吼品〉云：「佛性者，亦因亦因因，亦果亦果果」，初以十二緣為因，因因者名為智慧，果者即阿耨菩提，果果者大般涅槃，故知經意以十二因緣為理性三因，故名為因。觀因緣智，望果是因，因上起因故云因因。菩提望因，名之為果，菩提果上又加涅槃，名為果果。次以十二因緣為譬云，如無明為因、行為果，行為因、識為果，以是義故彼無明體，亦因亦因因，亦果亦果果。無明望行名之為因，若望于識名為因因，望于往因名之為果，望往因因名為果果。今從法譬俱得說之，故云「亦因亦因因」等；仍就證道，故從初住乃至妙覺。故於等覺唯因非因因，唯果者但望十地，若望下地亦名果果，故云「下地」已去。是則初住唯因而非果，妙覺在果而非因，中間諸位互受其名。
次別義中二：初略判，次「云何」下略釋。釋中二，先釋伏順位，次「無明」下釋無生位。「唼」字所狹反。次「複次」下約諸教，中二：先且約別教，次「問」下重料簡前之三教對圓教辨。初文又五：初出舊解不同，次「此不」下斥，三「當是」下
【現代漢語翻譯】 現代漢語譯本：因為『名因』（ming yin，指作為原因的名稱），爲了證明涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），也可以被稱為『果』（guo，結果）。接下來，『等覺』（Dengjue，指菩薩修行的一個階段，接近佛的境界）之後，再次使用因果的名稱，是爲了判斷證悟的位次。『等覺望妙覺為因』（Dengjue wang Miaojue wei yin，等覺以妙覺為因）的意思是，現在暫且以等覺為因，妙覺（Miaojue，指佛的境界）為果，較低的位次已經有了重重的因果關係。所說的『亦因亦因因，亦果亦果果』（yi yin yi yin yin, yi guo yi guo guo，既是因又是因的因，既是果又是果的果）等，出自《大般涅槃經》（Da Ban Niepan Jing）第二十五品《師子吼品》（Shizi Hou Pin），其中說：『佛性（Foxing，指一切眾生皆具有的成佛的可能性）者，亦因亦因因，亦果亦果果』。最初以十二緣起（Shi'er Yuanqi，佛教關於生命起源和流轉的理論）為因，因的因被稱為智慧（Zhihui，般若智慧），果就是阿耨多羅三藐三菩提（Anuoduoluosmiaosanputi，無上正等正覺），果的果就是大般涅槃（Da Ban Niepan）。因此可知，經文的意思是以十二因緣為理性的三種因，所以稱為因。觀察因緣的智慧，相對於果來說是因，在因的基礎上產生因，所以說是因因。菩提（Puti，覺悟）相對於因來說，稱之為果，在菩提果的基礎上又加上涅槃，稱為果果。接下來以十二因緣為比喻說，如無明（Wuming，指對事物真相的迷惑和無知）為因，行為果；行為因，識為果。因為這個道理，那個無明的本體，既是因又是因的因，既是果又是果的果。無明相對於行來說，稱之為因，如果相對於識來說，稱為因因，相對於過去的因來說，稱之為果，相對於過去因的因來說，稱為果果。現在從法和比喻兩方面都可以這樣說，所以說『亦因亦因因』等；仍然就證道的角度來說，所以從初住（Chuzhu，菩薩修行的一個位次）乃至妙覺。所以在等覺這個階段，只是因而不是因的因，只是果是相對於十地（Shidi，菩薩修行的十個階段）而言，如果相對於較低的位次來說，也可以稱為果果，所以說『下地』已經過去了。這樣說來，初住只是因而不是果，妙覺是果而不是因，中間的各個位次互相接受這些名稱。 接下來在別義（bieyi，特殊的含義）中有兩部分：首先是簡略的判斷，接下來從『云何』（yunhe，為什麼）開始是簡略的解釋。解釋中分為兩部分，先解釋伏順位（fushunwei，降伏和順從的位次），接下來從『無明』（wuming，指對事物真相的迷惑和無知）開始解釋無生位（wushengwei，不生不滅的位次）。『唼』（sha）字讀作所狹反（suoxia fan）。接下來從『複次』（funci，再次）開始，從各個教派的角度來說，分為兩部分：首先暫且從別教（biejiao，特殊的教義）的角度來說，接下來從『問』（wen，提問）開始，重新考量和簡別前面的三種教義，來對照圓教（yuanjiao，圓滿的教義）進行辨析。最初的文段又分為五個部分：首先提出舊的解釋的不同之處，接下來從『此不』（cibu，這個不對）開始進行駁斥，第三從『當是』（dangshi，應當是）開始。
【English Translation】 English version: Because of 'Ming Yin' (名因, name as a cause), to prove Nirvana (涅槃, the state of liberation from the cycle of birth and death), it can also be called 'Guo' (果, result). Next, after 'Dengjue' (等覺, a stage of Bodhisattva practice, close to the state of Buddha), the names of cause and effect are used again to judge the position of enlightenment. 'Dengjue wang Miaojue wei yin' (等覺望妙覺為因, Dengjue takes Miaojue as the cause) means that Dengjue is temporarily taken as the cause, and Miaojue (妙覺, the state of Buddha) is the result. The lower positions already have multiple cause-and-effect relationships. The so-called 'Yi yin yi yin yin, yi guo yi guo guo' (亦因亦因因，亦果亦果果, both cause and cause of cause, both result and result of result) etc., comes from the twenty-fifth chapter 'Shizi Hou Pin' (師子吼品, Lion's Roar Chapter) of the 'Da Ban Niepan Jing' (大般涅槃經, the Great Nirvana Sutra), which says: 'Buddha-nature (佛性, the potential for all beings to become Buddhas) is both cause and cause of cause, both result and result of result'. Initially, the Twelve Nidanas (十二緣起, the Buddhist theory of the origin and flow of life) are taken as the cause, the cause of the cause is called wisdom (智慧, prajna wisdom), the result is Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and the result of the result is Maha-parinirvana (大般涅槃). Therefore, it can be known that the meaning of the scripture is to take the Twelve Nidanas as the three rational causes, so it is called cause. The wisdom of observing the causes and conditions is the cause relative to the result, and the cause arises on the cause, so it is called the cause of the cause. Bodhi (菩提, enlightenment) is called the result relative to the cause, and Nirvana is added to the Bodhi result, which is called the result of the result. Next, the Twelve Nidanas are used as a metaphor, such as ignorance (無明, delusion and ignorance of the truth of things) as the cause, action as the result; action as the cause, consciousness as the result. Because of this reason, the essence of that ignorance is both cause and cause of cause, both result and result of result. Ignorance is called the cause relative to action, if it is relative to consciousness, it is called the cause of the cause, relative to the past cause, it is called the result, and relative to the cause of the past cause, it is called the result of the result. Now it can be said from both the Dharma and the metaphor, so it is said 'Yi yin yi yin yin' etc.; still from the perspective of proving the Tao, so from Chuzhu (初住, a position of Bodhisattva practice) to Miaojue. Next, in Bieyi (別義, special meaning) there are two parts: first is a brief judgment, and next from 'Yunhe' (云何, why) begins a brief explanation. The explanation is divided into two parts, first explaining Fushunwei (伏順位, the position of subduing and obeying), and next from 'Wuming' (無明, delusion and ignorance of the truth of things) begins to explain Wushengwei (無生位, the position of non-birth and non-death). The character 'Sha' (唼) is pronounced Suoxia fan (所狹反). Next, from 'Funci' (複次, again) onwards, from the perspective of various schools, it is divided into two parts: first temporarily from the perspective of Biejiao (別教, special teachings), and next from 'Wen' (問, question) onwards, re-examine and distinguish the previous three teachings to compare and analyze Yuanjiao (圓教, perfect teachings). The initial paragraph is divided into five parts: first, put forward the differences in the old explanations, next, refute from 'Cibu' (此不, this is not right), and third, from 'Dangshi' (當是, it should be) onwards.
略判，四「若見」下辨非，五「今明」下結正。初二如文。第三文者，明其附傍通教小乘三藏意，亦似共地菩薩意也。四辨非中二：先明舊判見不應前盡，次「若思」下明舊判思不應前盡。初文三，初略舉過，次「地持」下引證，三「第九」下敘《地持》意結難。次明思盡非中又三：初略斥，次「何者」下引《華嚴》釋，三「若七地」下重斥。初如文。引《華嚴》中二：初引，次「此是」下釋出經意。此中為消界外同體見思，故須于界外更立三界。若不然者，此與二乘所斷何別？既分內外，見思名同，是故須立思分三界：從五塵為名故，例如欲界；從定地為名故，例如色、無色界。故知違理由見，感報由思。五「今明」下顯正，可知。
次料簡中二：先問，次答。答中四：先約苦輕重答，次「又思」下約障理近遠答，三約超果答，四結酬。初文言「界外苦輕故先枝后本」者，凡障理惑名之為「本」，障事之惑名之為「枝」，故以界內見惑為本，思惑為枝，界外無明為本，塵沙為枝。是故界內次第修人，先斷于本，次斷為枝，界外次第必須先斷枝惑，次斷根本。界外既其苦輕，借使流轉，不退歸下，為助化道，故先斷塵沙，后為顯真方斷無明。余意可見。「前後之問但見一途」者，上設問云：前斷見惑，后斷思惑
【現代漢語翻譯】 現代漢語譯本： 略判：第四部分『若見』之後辨別錯誤，第五部分『今明』之後總結正確。前兩部分如原文所述。第三部分的內容，說明其附屬於通教、小乘三藏的含義，也類似於共同地的菩薩的意圖。第四部分辨別錯誤分為兩部分：首先說明舊的判斷認為『見』不應該在前盡除，其次『若思』之後說明舊的判斷認為『思』不應該在前盡除。第一部分分為三部分，首先簡略地指出過失，其次『地持』之後引用證據，第三『第九』之後敘述《地持》（Bodhisattvabhumi，菩薩地持經）的意圖並總結難題。其次說明『思』盡除是錯誤的，又分為三部分：首先簡略地駁斥，其次『何者』之後引用《華嚴》（Avatamsaka Sutra，華嚴經）解釋，第三『若七地』之後再次駁斥。第一部分如原文所述。引用《華嚴》分為兩部分：首先引用，其次『此是』之後解釋經文的含義。這裡爲了消除界外同體的見思惑，所以需要在界外另立三界。如果不是這樣，這與二乘（Sravakas and Pratyekabuddhas，聲聞和緣覺）所斷除的有什麼區別？既然區分了內外，見思惑的名稱相同，所以需要建立思惑分為三界：從五塵（Five sense objects，色聲香味觸）作為名稱的來源，例如欲界（Desire realm， 欲界）；從定地（Stages of Dhyana，禪定階段）作為名稱的來源，例如色界（Form realm，色界）、無色界（Formless realm，無色界）。所以知道違背道理是由見惑引起的，感受果報是由思惑引起的。第五部分『今明』之後顯明正確的觀點，可以理解。
其次，在材料簡擇中分為兩部分：先提問，后回答。回答中分為四部分：首先從苦的輕重來回答，其次『又思』之後從障礙真理的遠近來回答，第三從超越果位來回答，第四總結回答。第一部分說『界外苦輕，所以先除枝末後除根本』，凡是障礙真理的迷惑稱之為『本』，障礙事相的迷惑稱之為『枝』，所以把界內的見惑作為根本，思惑作為枝末，界外的無明（Avidya，無明）作為根本，塵沙惑（Asamkhyeya-citta，塵沙惑）作為枝末。因此，界內次第修證的人，先斷除根本，再斷除枝末，界外次第必須先斷除枝末的迷惑，再斷除根本。界外既然苦輕，即使流轉，也不會退回到地獄，爲了幫助教化眾生，所以先斷除塵沙惑，然後爲了顯現真理才斷除無明。其餘的含義可以理解。『前後之問但見一途』，上面假設提問說：先斷除見惑，后斷除思惑。 English version: Brief analysis: The fourth part, after 'If seeing,' distinguishes errors; the fifth part, after 'Now clarifying,' concludes with correctness. The first two parts are as in the original text. The content of the third part explains its attachment to the meaning of the Tripitaka (Three Baskets, 三藏) of the Common Teaching and the Hinayana (Small Vehicle, 小乘), and is also similar to the intention of the Bodhisattvas (Enlightenment beings, 菩薩) in the Common Ground. The fourth part, distinguishing errors, is divided into two parts: first, it explains that the old judgment believes that 'seeing' should not be completely eliminated first; second, after 'If thinking,' it explains that the old judgment believes that 'thinking' should not be completely eliminated first. The first part is divided into three parts: first, it briefly points out the faults; second, after 'Bhumis,' it cites evidence; third, after 'Ninth,' it narrates the intention of the Bodhisattabhumi and summarizes the difficulties. Secondly, it explains that the complete elimination of 'thinking' is wrong, and it is again divided into three parts: first, it briefly refutes; second, after 'What,' it cites the Avatamsaka Sutra for explanation; third, after 'If seventh Bhumi,' it refutes again. The first part is as in the original text. Citing the Avatamsaka Sutra is divided into two parts: first, citing; second, after 'This is,' explaining the meaning of the sutra. Here, in order to eliminate the delusions of views and thoughts of the same entity outside the realm, it is necessary to establish three realms outside the realm. If this is not the case, what is the difference between this and what the Two Vehicles (Sravakas and Pratyekabuddhas, 聲聞和緣覺) have eliminated? Since the inside and outside are distinguished, and the names of the delusions of views and thoughts are the same, it is necessary to establish that the delusions of thoughts are divided into three realms: taking the five sense objects as the source of the name, for example, the Desire Realm; taking the stages of Dhyana as the source of the name, for example, the Form Realm and the Formless Realm. Therefore, it is known that going against reason is caused by the delusions of views, and experiencing retribution is caused by the delusions of thoughts. The fifth part, after 'Now clarifying,' reveals the correct view, which can be understood.
Secondly, in the selection of materials, it is divided into two parts: first, asking a question; second, answering. The answer is divided into four parts: first, answering from the severity of suffering; second, after 'Also thinking,' answering from the proximity and distance of obstructing the truth; third, answering from transcending the fruit position; fourth, summarizing the answer. The first part says, 'Because the suffering outside the realm is light, first eliminate the branches and then the root.' All delusions that obstruct the truth are called 'root,' and delusions that obstruct phenomena are called 'branches.' Therefore, the delusions of views within the realm are taken as the root, and the delusions of thoughts are taken as the branches. Ignorance outside the realm is taken as the root, and countless delusions are taken as the branches. Therefore, those who cultivate in sequence within the realm first eliminate the root and then eliminate the branches. The sequence outside the realm must first eliminate the delusions of the branches and then eliminate the root. Since the suffering outside the realm is light, even if there is transmigration, there will be no regression to the lower realms. In order to help teach and transform sentient beings, first eliminate the countless delusions, and then eliminate ignorance in order to reveal the truth. The remaining meaning can be understood. 'The question of before and after only sees one path,' the above assumes the question: first eliminate the delusions of views, then eliminate the delusions of thoughts.
【English Translation】 Brief analysis: The fourth part, after 'If seeing,' distinguishes errors; the fifth part, after 'Now clarifying,' concludes with correctness. The first two parts are as in the original text. The content of the third part explains its attachment to the meaning of the Tripitaka of the Common Teaching and the Hinayana, and is also similar to the intention of the Bodhisattvas in the Common Ground. The fourth part, distinguishing errors, is divided into two parts: first, it explains that the old judgment believes that 'seeing' should not be completely eliminated first; second, after 'If thinking,' it explains that the old judgment believes that 'thinking' should not be completely eliminated first. The first part is divided into three parts: first, it briefly points out the faults; second, after 'Bhumis,' it cites evidence; third, after 'Ninth,' it narrates the intention of the Bodhisattabhumi and summarizes the difficulties. Secondly, it explains that the complete elimination of 'thinking' is wrong, and it is again divided into three parts: first, it briefly refutes; second, after 'What,' it cites the Avatamsaka Sutra for explanation; third, after 'If seventh Bhumi,' it refutes again. The first part is as in the original text. Citing the Avatamsaka Sutra is divided into two parts: first, citing; second, after 'This is,' explaining the meaning of the sutra. Here, in order to eliminate the delusions of views and thoughts of the same entity outside the realm, it is necessary to establish three realms outside the realm. If this is not the case, what is the difference between this and what the Two Vehicles have eliminated? Since the inside and outside are distinguished, and the names of the delusions of views and thoughts are the same, it is necessary to establish that the delusions of thoughts are divided into three realms: taking the five sense objects as the source of the name, for example, the Desire Realm; taking the stages of Dhyana as the source of the name, for example, the Form Realm and the Formless Realm. Therefore, it is known that going against reason is caused by the delusions of views, and experiencing retribution is caused by the delusions of thoughts. The fifth part, after 'Now clarifying,' reveals the correct view, which can be understood. Secondly, in the selection of materials, it is divided into two parts: first, asking a question; second, answering. The answer is divided into four parts: first, answering from the severity of suffering; second, after 'Also thinking,' answering from the proximity and distance of obstructing the truth; third, answering from transcending the fruit position; fourth, summarizing the answer. The first part says, 'Because the suffering outside the realm is light, first eliminate the branches and then the root.' All delusions that obstruct the truth are called 'root,' and delusions that obstruct phenomena are called 'branches.' Therefore, the delusions of views within the realm are taken as the root, and the delusions of thoughts are taken as the branches. Ignorance outside the realm is taken as the root, and countless delusions are taken as the branches. Therefore, those who cultivate in sequence within the realm first eliminate the root and then eliminate the branches. The sequence outside the realm must first eliminate the delusions of the branches and then eliminate the root. Since the suffering outside the realm is light, even if there is transmigration, there will be no regression to the lower realms. In order to help teach and transform sentient beings, first eliminate the countless delusions, and then eliminate ignorance in order to reveal the truth. The remaining meaning can be understood. 'The question of before and after only sees one path,' the above assumes the question: first eliminate the delusions of views, then eliminate the delusions of thoughts.
，但是一途次第之意，非是諸教超果之義，亦非通方圓頓之道。
大章第四明功用，中二：先釋名，次「理雖」下正釋。釋中二：先凡位功用，次聖位功用。初文又二：初略明外凡內凡位，次「涅槃」下寄此通辨四依位。四依位者，以此四人並能化他，故以此位釋于因人功用，若論今文應遍因果。四依義具如《大經》第六委釋。于中四：先略述經意，次「人師」下明舊判失旨，三「地前」下且依古人出別判位，四「若推圓」下今家準別及於始終以立圓位。
次明聖位，中四：初略舉，次「若豎」下明功用意，三譬，四「初住」下釋相。又為三：初明初住位，次「如是」下明二住去至等覺位，三「論其」下明妙覺位。初文從「初住」去乃至「作十界像」等者，若權教中三藏佛但云八相，八中皆劣，別教教道望證猶劣；今是圓教證道八相，具如《華嚴》云「或有見佛種種說法，或見在於兜率天上，或見來下處於母胎，或見初生，或見出家，或見成道，或見轉法輪，或見入涅槃」，皆言或者，一一相中皆八相故。次文中初通明功用深廣，次「遍如是」下約境現身及例后位以論功用。後文可見。
大章第五判粗妙，中二：標、釋。釋中二：初略判，次「又三藏」下格位判。初文二：初一往先明藏通粗而別圓
【現代漢語翻譯】 現代漢語譯本：但是，這只是一種途徑上的次第，並非其他教派所說的超越果位的意義，也不是通達方圓頓悟的道理。
第四大章闡明功用，分為兩部分：首先解釋名稱，然後從『理雖』開始正式解釋。解釋又分為兩部分：首先是凡夫位的功用，然後是聖位的功用。初文又分為兩部分：首先簡略說明外凡和內凡位，然後從『涅槃』開始，藉此貫通辨析四依位（指依法修行、依義修行、依智修行、依識修行）。設立四依位，是因為這四種人都能教化他人，所以用這個位次來解釋因地修行人的功用，如果按照本文的意思，應該遍及因果。四依的含義詳見《大般涅槃經》第六卷的詳細解釋。其中分為四個部分：首先簡略敘述經文的意義，然後從『人師』開始說明舊判的失誤，第三從『地前』開始，暫且按照古人的說法，另外判立位次，第四從『若推圓』開始，現在根據別教和始終教的觀點，建立圓教的位次。
其次說明聖位，分為四個部分：首先簡略地舉出，然後從『若豎』開始說明功用的意義，第三是比喻，第四從『初住』開始解釋相狀。又分為三個部分：首先說明初住位，然後從『如是』開始說明二住到等覺位，第三從『論其』開始說明妙覺位。初文中，從『初住』開始，乃至『作十界像』等等，如果在權教中，三藏佛只說八相成道（指從兜率天降生、入胎、住胎、出胎、出家、降魔、成道、轉法輪），八相都比較低劣，別教的教道比起證悟也還低劣；現在是圓教的證道八相，詳細情況如《華嚴經》所說：『或者看見佛種種說法，或者看見佛在兜率天上，或者看見佛從兜率天降下，處於母胎，或者看見佛初生，或者看見佛出家，或者看見佛成道，或者看見佛轉法輪，或者看見佛入涅槃』，都說『或者』，是因為每一相中都具足八相。其次文中，首先總的說明功用的深廣，然後從『遍如是』開始，根據境界顯現身形，以及類比後面的位次來論述功用。後面的文字可以自己看。
第五大章判斷粗妙，分為兩個部分：標示、解釋。解釋又分為兩個部分：首先簡略地判斷，然後從『又三藏』開始，按照位次來判斷。初文分為兩個部分：首先概括地說明藏教和通教粗略，別教和圓教精妙。
【English Translation】 English version: However, this is only a gradual progression along a path, not the meaning of transcending fruition as taught by other schools, nor is it the way of penetrating, comprehensive, and sudden enlightenment.
The fourth major chapter elucidates the function and is divided into two parts: first, explaining the name, and then, beginning with 'Although the principle,' formally explaining it. The explanation is further divided into two parts: first, the function of the ordinary positions, and then the function of the holy positions. The initial text is again divided into two parts: first, briefly explaining the outer and inner ordinary positions, and then, beginning with 'Nirvana,' using this to comprehensively analyze the four reliances (four supports). The establishment of the four reliances is because these four types of people can all transform others, so this position is used to explain the function of practitioners in the causal stage. If according to the meaning of this text, it should encompass both cause and effect. The meaning of the four reliances is detailed in the sixth volume of the Mahaparinirvana Sutra. It is divided into four parts: first, briefly describing the meaning of the sutra, then, beginning with 'Teacher of men,' explaining the errors of the old judgments, third, beginning with 'Before the ground,' temporarily establishing separate positions according to the ancient people, and fourth, beginning with 'If we infer the perfect,' now establishing the perfect positions based on the perspectives of the separate and complete teachings.
Next, explaining the holy positions, divided into four parts: first, briefly mentioning them, then, beginning with 'If vertically,' explaining the meaning of the function, third, a metaphor, and fourth, beginning with 'Initial Abiding,' explaining the characteristics. It is further divided into three parts: first, explaining the position of Initial Abiding, then, beginning with 'Thus,' explaining the positions from Second Abiding to Equal Enlightenment, and third, beginning with 'Regarding,' explaining the position of Wonderful Enlightenment. In the initial text, from 'Initial Abiding' onwards, up to 'Creating images of the ten realms,' etc., in the provisional teachings, the Three-Store Buddha only speaks of the eight aspects of enlightenment (descent from Tushita Heaven, entering the womb, dwelling in the womb, leaving the womb, renunciation, subduing Mara, attaining enlightenment, turning the wheel of Dharma), all eight aspects are inferior. The teachings of the separate teaching are even inferior compared to the attainment of enlightenment; now it is the eight aspects of enlightenment in the perfect teaching, as detailed in the Avatamsaka Sutra: 'Some see the Buddha preaching various teachings, or see him in Tushita Heaven, or see him descending and dwelling in the mother's womb, or see his birth, or see his renunciation, or see his attainment of enlightenment, or see him turning the wheel of Dharma, or see him entering Nirvana,' all saying 'some,' because each aspect fully possesses the eight aspects. In the second text, first, generally explaining the depth and breadth of the function, then, beginning with 'Universally thus,' discussing the function based on the manifestation of the body according to the realm, and analogizing the subsequent positions. The later text can be seen for oneself.
The fifth major chapter judges the coarse and subtle, divided into two parts: indication and explanation. The explanation is further divided into two parts: first, briefly judging, and then, beginning with 'Also, the Three-Store,' judging according to the positions. The initial text is divided into two parts: first, generally explaining that the Three-Store teaching and the Common teaching are coarse, while the Separate teaching and the Perfect teaching are subtle.
妙，次「而別」下重明別教粗而圓教妙。初意者且言通緣實相，亦遙寄證以說，若論教道，中理則有但不但異，是故不可判之為妙，為是義故復更重判從帶不帶異故，帶粗即教道故也。方便等言並望實說，故成行拙。次格位中三：初以藏通格圓，次以別格圓，三「是知」下結歸。初文意者，以藏通因果之位望于圓家，但至似位，一一皆云「有齊有劣」者，惑盡處齊，觀行聞教是則為劣。亦以佛位格者，為順教道故也。次以別格圓，為二：先格地前，次格登地。于中二：初正格，次「何者」下釋所以。于中又三：初正釋；次「若與」下約與奪釋齊不齊，不齊故劣是故須格；三「故知」下判。判中又二：初約位判，次「以我」下約因果判。初文三：法、譬、合。次約因果者，既以我因為汝之果，當知果權，權故為粗。「當知」下結，始從小草終至於此，一一皆以「當知」下結斥權位。三結歸又二：法、譬。譬云「好堅樹」者，《大論》第十「問：諸佛功德無能勝者，一切天地誰可為尊？梵王答曰：佛為無上，無過佛者；佛亦天眼觀於十方，無如佛者。心自念言：我行般若今得作佛，是我所尊即是我師，我當供養尊事於法。譬如一樹名曰好堅，在地百年枝葉具足，一日出生高於百丈。是樹出已欲求大樹以蔭于身，是時樹神語
【現代漢語翻譯】 現代漢語譯本 妙，在『而別』之後，重在說明別教粗糙而圓教精妙。最初的用意在於說明通於實相的普遍因緣，也遙寄於證悟而說，如果討論教義，中道之理則有但與不但的差異，因此不可判定為精妙。爲了這個緣故，再次判別，從帶與不帶的差異出發，帶有粗糙之處，即是教道的原因。『方便』等言語都是相對於實相而言，因此顯得行持笨拙。 其次，在格位中分為三部分：首先用藏教、通教來衡量圓教，其次用別教來衡量圓教，第三部分在『是知』之後進行總結歸納。第一部分的意思是，用藏教、通教的因果之位來衡量圓教，即使達到相似的果位，也一一都說『有齊有劣』，這是因為藏通的惑業已盡之處與圓教相同，而觀行聞教則不如圓教。也用佛的果位來衡量，是爲了順應教道的原因。 其次，用別教來衡量圓教，分為兩個部分：先衡量登地之前的菩薩，再衡量登地菩薩。其中又分為兩部分：首先是正面衡量，其次在『何者』之後解釋原因。其中又有三部分：首先是正面解釋；其次在『若與』之後，從與奪的角度解釋齊與不齊，因為不齊所以不如圓教，因此需要衡量；第三部分在『故知』之後進行判決。判決中又分為兩部分：首先從果位上判決，其次在『以我』之後從因果上判決。第一部分分為法說、譬喻、合說三部分。其次，從因果上判決，既然用我的因作為你的果，應當知道果是權巧方便，因為權巧所以是粗糙的。在『當知』之後進行總結，從最初的小草到最終的果位，一一都用『當知』來總結，斥責權巧的果位。 第三部分總結歸納，又分為法說、譬喻。譬喻中說『好堅樹』，《大論》第十中說：『問：諸佛的功德沒有能勝過的，一切天地誰可以作為最尊貴的？梵王回答說：佛是無上的，沒有超過佛的；佛也用天眼觀察十方，沒有像佛一樣的。心中自己想：我修行般若才得以成佛，是我所尊重的就是我的老師，我應當供養尊重於法。譬如有一棵樹名叫好堅，在地上生長百年，枝葉具足，一日出生就高於百丈。這棵樹出生后想要尋找大樹來遮蔭，這時樹神告訴它』
【English Translation】 English version Marvelous, after 'and different,' the emphasis is on clarifying that the Separate Teaching (別教, Bie Jiao) is coarse while the Perfect Teaching (圓教, Yuan Jiao) is subtle. The initial intention is to explain the universal causes and conditions that lead to the true nature of reality (實相, Shi Xiang), also remotely entrusting to enlightenment for explanation. If discussing doctrines, the Middle Way (中道, Zhong Dao) has differences in being both 'but' and 'not but,' therefore it cannot be judged as subtle. For this reason, it is judged again, based on the difference between 'with' and 'without.' Having coarseness implies it is the cause of the teaching. Words like 'expedient means' (方便, Fang Bian) are all spoken relative to reality, thus appearing clumsy in practice. Secondly, within the classification of positions, there are three parts: first, using the Tripitaka Teaching (藏教, Zang Jiao) and Shared Teaching (通教, Tong Jiao) to measure the Perfect Teaching; second, using the Separate Teaching to measure the Perfect Teaching; the third part summarizes after 'it is known.' The meaning of the first part is that, using the positions of cause and effect in the Tripitaka and Shared Teachings to measure the Perfect Teaching, even reaching similar positions, it is said that 'there are similarities and differences,' because the exhaustion of delusions in the Tripitaka and Shared Teachings is the same as in the Perfect Teaching, while the practice of contemplation and hearing the teachings are inferior. Also using the position of the Buddha to measure is to accord with the cause of the teaching. Secondly, using the Separate Teaching to measure the Perfect Teaching, divided into two parts: first measuring Bodhisattvas before the Tenth Ground (登地, Deng Di), then measuring Bodhisattvas who have attained the Tenth Ground. Within this, there are two parts: first, a direct measurement; second, explaining the reason after 'what.' Within this, there are three parts: first, a direct explanation; second, after 'if with,' explaining the similarities and differences from the perspective of giving and taking away, because they are not the same, they are inferior, therefore they need to be measured; the third part makes a judgment after 'therefore know.' The judgment is divided into two parts: first, judging from the position; second, judging from cause and effect after 'with my.' The first part has three parts: Dharma, simile, and combination. Secondly, judging from cause and effect, since using my cause as your effect, it should be known that the effect is expedient, and because it is expedient, it is coarse. Summarizing after 'it should be known,' from the initial small grass to the final fruit, each one is summarized with 'it should be known,' rebuking the expedient position. The third part summarizes and concludes, again divided into Dharma and simile. The simile says 'good firm tree,' the tenth chapter of the Mahaprajnaparamita-sastra (《大論》, Da Lun) says: 'Question: The merits of all Buddhas are unsurpassed, who in all the heavens and earth can be regarded as the most honored? Brahma replied: The Buddha is supreme, there is none greater than the Buddha; the Buddha also uses the divine eye to observe the ten directions, there is none like the Buddha. Thinking to himself: I cultivated Prajna (般若, Ban Ruo) and was able to become a Buddha, what I respect is my teacher, I should make offerings and respect the Dharma. For example, there is a tree called Good Firm, growing on the ground for a hundred years, with complete branches and leaves, born in one day and taller than a hundred fathoms. After this tree is born, it wants to find a large tree to provide shade, at this time the tree spirit tells it'
好堅言：一切世間無大汝者，諸樹皆在汝之蔭中。佛亦如是，無量阿僧祇劫在菩薩地中，一日于菩提樹下坐金剛座，得成佛道無能過上。」論譬極果，今取一日超百丈邊，以譬初住八相作佛，作佛義同故得借用。
大章第六明位興中，一往一辨四教次第，而不辨五時次第興者，略耳。所以不明者，既知四教則知五時諸教興意，如華嚴二興，鹿苑一興乃至法華一興，各有所以，是故不論。于中先問、次答，答中三：先列機緣四悉不同，次列赴機十六種說，三「為是」下結。列赴機中雲「界內界外事理惑」者，或無事理隨人生解，解有巧拙，故分事理；理有權實，分界內外。若即理說惑，謂惑為理；若離理說惑，謂惑為事，故分內外成於四種。
大章第七明位廢，中二：先總敘意，次正明廢。初文者，具明諸教展轉漸廢，故作此說。若至《法華》一切權廢，是故此中不全同《法華》。次正釋中二：先敘破立之意，次正明廢。初文者，則廢三存一。初廢三中三：一先明如來破立之意，次明龍樹破立之意，三明今師破立之意。初文者，雖復五時增減不同，本意祇為破三存一，故云如來破立意也。具如教興，迭興至小，如是漸廢唯存一極。次文中雲「毗曇婆沙明菩薩義」等者，且對衍門存三廢一，廣如《止觀》第三
【現代漢語翻譯】 現代漢語譯本 好堅言（菩薩名）：『一切世間沒有比你更偉大的，所有的樹都在你的廕庇之下。佛陀也是這樣，經歷了無量阿僧祇劫在菩薩的階段，有一天在菩提樹下坐在金剛座上，成就佛道，沒有人能夠超越。』這是用譬喻來論證最高的果位，現在取用一日超越百丈的例子，來比喻初住菩薩八相成佛，因為成佛的意義相同，所以可以借用。
大章第六說明教位的興起，總的來說辨析了四教的次第，而沒有辨析五時教說的次第興起，是因為省略了。之所以不明說，是因為既然知道了四教，也就知道了五時諸教興起的用意，例如《華嚴經》兩次興起，《鹿苑》一次興起，乃至《法華經》一次興起，各有其原因，所以不討論。其中先是提問，然後是回答，回答中分為三部分：首先列出根機和因緣的四種不同，其次列出應和根機的十六種說法，第三部分用『為是』來總結。列出應和根機的內容中說『界內界外事理惑』，或者沒有事理，隨著人的理解而產生不同的解釋，解釋有巧妙和笨拙之分，所以區分事和理；理有權巧和真實之分，區分界內和界外。如果就理來說惑，就認為惑就是理；如果離開理來說惑，就認為惑就是事，所以區分內外成就了四種。
大章第七說明教位的廢除，分為兩部分：首先總的敘述意圖，其次正式說明廢除。第一部分，詳細說明了諸教逐漸廢除的過程，所以這樣說。如果到了《法華經》，一切權巧之法都會被廢除，所以這裡和《法華經》不完全相同。其次正式解釋中分為兩部分：首先敘述破除和建立的意圖，其次正式說明廢除。第一部分，就是廢除三教，保留一教。最初廢除三教分為三部分：第一，先說明如來破除和建立的意圖，其次說明龍樹（菩薩名）破除和建立的意圖，第三說明今師破除和建立的意圖。第一部分，雖然五時教說增減不同，但本意只是爲了破除三教，保留一教，所以說是如來破除和建立的意圖。具體如教說興起，交替興起到小乘，這樣逐漸廢除，只保留一極。其次文中說『毗曇（論名）婆沙（論名）闡明菩薩的意義』等，只是針對大乘的法門，保留三教，廢除一教，詳細內容如《止觀》第三卷。
【English Translation】 English version Good Firm Words (a Bodhisattva): 'In all the world, there is no one greater than you; all trees are in your shade.' The Buddha is also like this, having spent countless asamkhya kalpas in the Bodhisattva stage, one day sitting on the Vajra seat under the Bodhi tree, attaining Buddhahood, and no one can surpass him.' This uses a metaphor to argue for the highest fruit, now taking the example of surpassing a hundred zhang in one day to compare it to the initial dwelling Bodhisattva's eight aspects of becoming a Buddha, because the meaning of becoming a Buddha is the same, so it can be borrowed.
Great Chapter Six explains the arising of positions, generally distinguishing the order of the four teachings, but not distinguishing the order of the five periods of teachings arising, because it is abbreviated. The reason for not explaining it clearly is that since the four teachings are known, the intention of the five periods of teachings arising is also known, such as the two arisings of the Avatamsaka Sutra, the one arising of the Deer Park, and even the one arising of the Lotus Sutra, each has its reason, so it is not discussed. Among them, first is the question, then the answer, and the answer is divided into three parts: first, listing the four differences in faculties and conditions, second, listing the sixteen kinds of teachings that respond to the faculties, and third, concluding with 'for this reason'. In the content of listing the responses to the faculties, it says 'inner realm, outer realm, matter, principle, delusion', or there is no matter or principle, and different interpretations arise according to people's understanding, and the interpretations are skillful and clumsy, so matter and principle are distinguished; principle has expedient and real distinctions, distinguishing inner and outer realms. If delusion is discussed in terms of principle, it is considered that delusion is principle; if delusion is discussed apart from principle, it is considered that delusion is matter, so distinguishing inner and outer realms achieves four kinds.
Great Chapter Seven explains the abolishment of positions, divided into two parts: first, a general narration of the intention, and second, a formal explanation of the abolishment. The first part explains in detail the gradual abolishment of the teachings, so it is said. If it comes to the Lotus Sutra, all expedient teachings will be abolished, so this is not exactly the same as the Lotus Sutra. The second formal explanation is divided into two parts: first, narrating the intention of abolishing and establishing, and second, formally explaining the abolishment. The first part is to abolish the three teachings and retain one teaching. The initial abolishment of the three teachings is divided into three parts: first, explaining the intention of the Tathagata's abolishment and establishment, second, explaining the intention of Nagarjuna's (a Bodhisattva) abolishment and establishment, and third, explaining the intention of the present teacher's abolishment and establishment. The first part, although the five periods of teachings have different increases and decreases, the original intention is only to abolish the three teachings and retain one teaching, so it is said to be the intention of the Tathagata's abolishment and establishment. Specifically, like the arising of teachings, alternating arising to the Hinayana, gradually abolishing in this way, only retaining one extreme. The second part of the text says 'Abhidhamma (treatise name) Vibhasa (treatise name) clarifies the meaning of Bodhisattva', etc., only in response to the Mahayana Dharma, retaining the three teachings and abolishing one teaching, detailed content as in Shikan (treatise name) Volume 3.
記。三明今師破立之意，又二：先破，次「而圓」下立。初又二：先破，次「往者」下明破立意。初文又三：初破大乘不立小失，次「常途」下破小乘師謬用大失，三「又別」下單破別教執非實教失。初如又。次文中三：初總破棄小用大，次「此有」下直破其謬用之失，三「縱令」下縱難其不識大乘謬用之失。初文者，汝棄小用大沒佛小乘為大方便，又汝若不伏不曉，論文自有菩薩義，何須用大？故以二失破之。汝若不嫌論主不解，何須棄之？三縱中雲「縱令引經釋大乘」者，破舊引經不識義旨，是故須破，是故斥云何等大乘？汝雖引八地破無明，而不知是通教下根被接之義，當通始終不破無明，通義不成，是故須破。汝引六地以齊羅漢，而不知是名別義通，別義初地即破無明，何得六地始齊羅漢？是故須破。次單破別教，言「別是方便」等者，執別教道，不信頓極，名為謗實。次破立意者，豈以古師人往而存其非義？是故須破。次立一實，中二：先立，次謙退，即章安嘆師法妙而自謙也。初立文中雲「超三權」者，約廢權說，「即一實」者，約開權說。次正明廢，中二：先結前生后，次正明廢。于中二：初總敘漸頓三法四果，次釋。釋中三：初列經，次述今意，三正釋。初如文。次明今意。「且置頓論漸」者，若欲
論頓有何不可？但明迭興迭謝之相，恐文稍煩，故且置之，以論于漸。
問：
前文明興以對於廢，今文明廢復對於興，二門何別？非煩長耶？
答：
前明興者，若不論廢無由得興，雖復相對意在於興；今文明廢，若不假興何以明廢，雖復相對意在於廢。
于正釋中四教為四：初三藏中二：先釋，次「為此」下結。初又二：先約菩薩，次約二乘。初約菩薩中五：先更述初立三藏；次「教云」下明初立意；三「欲求」下明須廢；四「即便」下明廢相，欲廢必須先破故也；五「本望」下明廢意。次二乘文少，望菩薩意可知。次結，可見。
次明通中為二：初正釋，次「此通」下辨共不共。初又為三：先菩薩，次佛，三二乘。初菩薩又為三：初總述廢立意，次「立通」下明廢意，三「智者」下正明廢相。初如文。次文言「立通」者，若成四悉，即以見真名為教足。三正明廢相者，通真諦中既含不空，故但真諦仍為未極，是故責云那得恒住于空？利根菩薩即見不空，見不空已佛智尚廢，何況三乘？以彼教中不云彼佛破無明故。今破無明，是故通云通教則廢。次「菩薩」下明通佛果廢者，菩薩之因既廢，佛果豈存？次明共不共中四：初雙標，次分別，三「故知」下辨失，四「通教」下判
【現代漢語翻譯】 現代漢語譯本： 關於頓悟有什麼不可以討論的呢？只是闡明迭起迭落的現象，恐怕文字會稍顯繁瑣，所以暫且擱置，先討論漸悟。
問：
前面說闡明興盛是爲了對應衰敗，現在說闡明衰敗又爲了對應興盛，這兩種說法有什麼區別呢？難道不是徒增繁瑣嗎？
答：
前面說闡明興盛，如果不論及衰敗，就沒有理由得到興盛，雖然是相對而言，但重點在於興盛；現在說闡明衰敗，如果不借助興盛，又怎麼能闡明衰敗呢？雖然是相對而言，但重點在於衰敗。
在正式解釋中，四教分為四類：首先是三藏教中的兩類：先是解釋，然後是『為此』以下作總結。首先又分為兩類：先是針對菩薩，然後是針對二乘（聲聞乘和緣覺乘）。首先針對菩薩又分為五類：先是再次陳述最初建立三藏教；然後是『教云』以下闡明最初建立的意圖；第三是『欲求』以下闡明必須廢除；第四是『即便』以下闡明廢除的現象，想要廢除必須先破除；第五是『本望』以下闡明廢除的意圖。其次是針對二乘，文字較少，參照菩薩的意圖就可以理解。最後是總結，顯而易見。
其次闡明通教分為兩部分：首先是正式解釋，然後是『此通』以下辨別共與不共。首先又分為三部分：先是菩薩，然後是佛，第三是二乘。首先是菩薩又分為三部分：首先是總述廢立的意圖，然後是『立通』以下闡明廢除的意圖，第三是『智者』以下正式闡明廢除的現象。首先如文字所說。其次文字說『立通』，如果成就四悉檀（四種成就：世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀），就以見到真如實相作為教法的完備。第三是正式闡明廢除的現象，在通教的真諦中已經包含了不空，所以僅僅是真諦仍然是不徹底的，因此責問說怎麼能恒常安住于空呢？利根的菩薩已經見到了不空，見到不空之後，佛的智慧尚且要廢除，何況是三乘（聲聞乘、緣覺乘、菩薩乘）呢？因為他們的教法中沒有說佛破除無明。現在破除無明，所以說通教就被廢除了。其次是『菩薩』以下闡明通教中佛果的廢除，菩薩的因地既然已經廢除，佛果又怎麼能存在呢？其次闡明共與不共分為四部分：首先是雙重標明，然後是分別，第三是『故知』以下辨別缺失，第四是『通教』以下判斷。
【English Translation】 English version: What's wrong with discussing sudden enlightenment? It's just that explaining the phenomena of arising and ceasing might make the text a bit cumbersome, so let's put it aside for now and discuss gradual enlightenment.
Question:
Earlier, it was said that clarifying prosperity is to correspond to decline, and now it is said that clarifying decline is to correspond to prosperity. What is the difference between these two statements? Isn't it just adding unnecessary complexity?
Answer:
Earlier, when clarifying prosperity, if decline is not discussed, there is no reason to attain prosperity. Although it is relative, the focus is on prosperity. Now, when clarifying decline, if prosperity is not used as a reference, how can decline be clarified? Although it is relative, the focus is on decline.
In the formal explanation, the Four Teachings are divided into four categories: first, the two categories within the Tripitaka Teaching: first is the explanation, and then the summary below 'For this'. The first is further divided into two categories: first, it is aimed at Bodhisattvas, and then at the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The first, aimed at Bodhisattvas, is further divided into five categories: first, it restates the initial establishment of the Tripitaka Teaching; then, below 'Teaching says', it clarifies the intention of the initial establishment; third, below 'Desiring to seek', it clarifies the necessity of abolishing; fourth, below 'Then', it clarifies the phenomenon of abolishing, as one must first destroy in order to abolish; fifth, below 'Original hope', it clarifies the intention of abolishing. Secondly, regarding the Two Vehicles, there is less text, and the intention can be understood by referring to the Bodhisattva's intention. Finally, the summary is self-evident.
Secondly, clarifying the Common Teaching is divided into two parts: first, the formal explanation, and then the distinction between common and uncommon below 'This Common'. The first is further divided into three parts: first is the Bodhisattva, then the Buddha, and third is the Two Vehicles. The first, the Bodhisattva, is further divided into three parts: first, a general description of the intention of abolishing and establishing; then, below 'Establishing Common', it clarifies the intention of abolishing; third, below 'The wise', it formally clarifies the phenomenon of abolishing. First, as the text says. Secondly, the text says 'Establishing Common', if the Four Siddhis (four kinds of accomplishments: Lokasiddha, Puruṣasiddha, Pratipakṣasiddha, Paramārthasiddha) are achieved, then seeing the true reality is considered the completeness of the Dharma. Third, formally clarifying the phenomenon of abolishing, since the True Truth in the Common Teaching already contains non-emptiness, merely the True Truth is still not thorough, therefore it is questioned how can one constantly abide in emptiness? Sharp-witted Bodhisattvas have already seen non-emptiness, and after seeing non-emptiness, even the Buddha's wisdom must be abolished, let alone the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna)? Because their teachings do not say that the Buddha destroys ignorance. Now destroying ignorance, therefore it is said that the Common Teaching is abolished. Secondly, below 'Bodhisattva', it clarifies the abolishment of the Buddha-fruit in the Common Teaching, since the Bodhisattva's causal ground has already been abolished, how can the Buddha-fruit exist? Secondly, clarifying the common and uncommon is divided into four parts: first, double marking, then distinguishing, third, below 'Therefore know', distinguishing the missing, and fourth, below 'Common Teaching', judging.
廢不廢。方便聲聞有發心義，是故論廢；不共菩薩得於不空，此得即見理，是故不廢。
次明別教，中三：先述立別，次「若破」下正明廢，三「此隨」下明廢意。又二：初地前全廢，次地上但廢高歸下。
次明圓教，中四：初直明不廢，次「大經」下明不廢意，三「昔從」下明不廢之意，四「文云」下引證。初如文。次文云「大經一切江河悉有回曲」等者，第十經中「佛說偈云：一切江河必有回曲，一切叢林必有樹木，一切女人必懷諂曲，一切自在必受安樂。文殊難云：是義不然。於此大千有洲名拘耶尼，其洲有河，端直不曲，名娑婆耶，猶如直繩，直入西海，如此直河佛未曾說。種種金銀琉璃寶樹是亦名林，亦有女人善持禁戒，功德成就有大慈悲，釋梵諸天雖得自在悉皆無常。」今以回曲及叢林等以譬有餘，金沙河等以譬無餘。次釋三法，又三：初立所行不廢，次明三乘須廢，三重述所行不廢。次釋四果中二：初正辨四果，次以教行等例更分別。初約四果又二：先釋、次結。釋中約四果以論三廢一不廢，此中言果即是羅漢，前明二乘即指三果等。前言二乘但是通舉意論聲聞，故今別語更加支佛。前言菩薩，並是方便位中，如通教人，但在六地已前，藏別準此。若言四佛者，則聲聞菩薩並不須用，如向
【現代漢語翻譯】 現代漢語譯本 關於『廢』與『不廢』的討論。對於權教聲聞（方便聲聞，指通過權巧方便教化而得度的聲聞），因為他們有進一步發菩提心的可能，所以說『廢』（指廢除權教，引導他們走向更究竟的教義）；對於別教菩薩（不共菩薩，指修習不共於二乘的菩薩法門的菩薩），他們證得了不空的真理，這種證得即是見到了真理的實相，所以說『不廢』。
下面闡明別教的『廢』與『不廢』，分為三部分：首先陳述別教的設立，其次從『若破』開始正式闡明『廢』，最後從『此隨』開始闡明『廢』的含義。又分為兩個階段：初地菩薩之前全部廢除權教，初地菩薩之後只是廢除將高位果位歸於低位果位的思想。
下面闡明圓教的『廢』與『不廢』，分為四個部分：首先直接闡明不廢除權教，其次從『大經』開始闡明不廢除權教的含義，再次從『昔從』開始闡明不廢除權教的意義，最後從『文云』開始引用經典來證明。首先如經文所說。其次經文說『《大涅槃經》中一切江河都有回曲』等等，在第十卷經中，佛陀說偈語道：『一切江河必定有回曲，一切叢林必定有樹木，一切女人必定懷有諂曲，一切自在必定享受安樂。』文殊菩薩反駁說：『這個道理不對。在這個大千世界中，有一個洲名叫拘耶尼（Kuyeni，地名），這個洲有一條河，端直不彎曲，名叫娑婆耶（Sabaya，河名），就像筆直的繩子一樣，直接流入西海，像這樣筆直的河流佛陀從未說過。各種金銀琉璃寶樹也叫做樹林，也有女人能夠很好地持守戒律，功德成就具有大慈悲心，釋梵諸天（釋提桓因和梵天）雖然得到了自在，但都還是無常的。』現在用回曲和叢林等來比喻有餘之法（不究竟的教法），用金沙河等來比喻無餘之法（究竟的教法）。再次解釋三法（法身、般若、解脫），又分為三部分：首先確立所修行的法門不廢除，其次闡明三乘（聲聞乘、緣覺乘、菩薩乘）必須廢除權教，再次重述所修行的法門不廢除。再次解釋四果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）分為兩部分：首先正式辨析四果，其次用教、行等例子進一步分別。首先從四果的角度分為兩部分：先解釋，后總結。解釋中從四果的角度來論述三廢一不廢，這裡所說的果位就是阿羅漢，前面闡明二乘（聲聞乘和緣覺乘）就是指三果（阿那含果）等。前面說二乘只是概括地談論聲聞，所以現在特別說明加上支佛（辟支佛，即緣覺）。前面說菩薩，都是指方便位中的菩薩，如同通教（三乘共修的教法）的人，只是在六地（菩薩修行過程中的第六個階段）之前，藏教（聲聞乘教法）和別教（不共二乘的菩薩教法）可以參照這個說法。如果說四佛（指四種佛果）的話，那麼聲聞和菩薩都不需要用了，就像向……
【English Translation】 English version Discussion on 'abandonment' and 'non-abandonment'. For expedient Shravakas (convenient Shravakas, referring to those who attain liberation through skillful means of teaching), because they have the potential to further develop Bodhicitta (the mind of enlightenment), it is said 'abandonment' (referring to abandoning expedient teachings and guiding them towards more ultimate teachings); for Separate Teaching Bodhisattvas (uncommon Bodhisattvas, referring to Bodhisattvas who practice Bodhisattva Dharma not shared with the Two Vehicles), they have realized the non-empty truth, and this realization is seeing the true nature of reality, so it is said 'non-abandonment'.
Next, clarifying the 'abandonment' and 'non-abandonment' of the Separate Teaching, divided into three parts: first, stating the establishment of the Separate Teaching, second, starting from 'if breaking', formally clarifying 'abandonment', and third, starting from 'this follows', clarifying the meaning of 'abandonment'. Again divided into two stages: before the first Bhumi (the first stage of Bodhisattva practice), all expedient teachings are abandoned; after the first Bhumi, only the idea of attributing high-level fruits to low-level fruits is abandoned.
Next, clarifying the 'abandonment' and 'non-abandonment' of the Perfect Teaching, divided into four parts: first, directly clarifying non-abandonment of expedient teachings, second, starting from 'Great Sutra', clarifying the meaning of non-abandonment of expedient teachings, third, starting from 'formerly from', clarifying the significance of non-abandonment of expedient teachings, and fourth, starting from 'text says', citing scriptures to prove it. First, as the scripture says. Second, the scripture says 'In the Mahaparinirvana Sutra, all rivers have bends', etc. In the tenth volume of the sutra, the Buddha said in verse: 'All rivers must have bends, all forests must have trees, all women must harbor flattery, all self-existent ones must enjoy happiness.' Manjushri Bodhisattva refuted: 'This principle is not correct. In this great chiliocosm, there is a continent called Kuyeni (Kuyeni, place name), and this continent has a river that is straight and not curved, called Sabaya (Sabaya, river name), like a straight rope, directly flowing into the Western Sea, the Buddha has never spoken of such a straight river. Various gold, silver, lapis lazuli, and precious trees are also called forests, and there are also women who can well uphold the precepts, whose merits are accomplished and have great compassion, and the Shakra and Brahma heavens (Shakra Devanam Indra and Brahma) although they have attained self-existence, are still impermanent.' Now, bends and forests are used to metaphorize the remaining Dharma (incomplete teachings), and the Golden Sand River, etc., are used to metaphorize the non-remaining Dharma (ultimate teachings). Again, explaining the Three Dharmas (Dharmakaya, Prajna, Liberation), divided into three parts: first, establishing that the Dharma practiced is not abandoned, second, clarifying that the Three Vehicles (Shravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) must abandon expedient teachings, and third, restating that the Dharma practiced is not abandoned. Again, explaining the Four Fruits (Sotapanna, Sakadagami, Anagami, Arhat) divided into two parts: first, formally distinguishing the Four Fruits, and second, further distinguishing them with examples of teaching, practice, etc. First, from the perspective of the Four Fruits, divided into two parts: first explaining, then summarizing. In the explanation, the three abandonments and one non-abandonment are discussed from the perspective of the Four Fruits. The fruit mentioned here is Arhat, and the previous clarification of the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) refers to the Three Fruits (Anagami) etc. The previous statement of the Two Vehicles only generally discusses Shravakas, so now it is specifically stated to add Pratyekabuddhas (Pratyekabuddha, i.e., Solitary Buddhas). The previous statement of Bodhisattvas refers to Bodhisattvas in the expedient position, like people of the Common Teaching (teachings shared by the Three Vehicles), only before the sixth Bhumi (the sixth stage of Bodhisattva practice), the Treasury Teaching (Shravaka Vehicle teachings) and the Separate Teaching (Bodhisattva teachings not shared with the Two Vehicles) can refer to this statement. If we talk about the Four Buddhas (referring to the four types of Buddha fruits), then Shravakas and Bodhisattvas are not needed, just like towards...
會通。此中言「破化城」等者，且語二乘，二乘既破，兩教佛果亦破，別教或廢聖人賢，或廢高歸下，令同成一佛果故也。次「若從」下結文，可知。
次明三有廢不廢等，中又二：先三一對辨，次「又教」下教行等對辨。初又二：先釋，次寄此且明判開。初又二：先約教，次以行智等例。初又二：先廢不廢，次立不立。初文二：先標，次釋。言「從得道夜至泥洹夜」乃至「初教何曾廢」者，初后俱集故知不廢，況結集已留被末代，故知即是成前逗后。既結集在文，當知法華教興，此教仍須逗后，通別俱爾。據法華則廢，據教存則不廢。次立不立中有立不立，即指小機以對華嚴，若至法華無不立義，故云「亦立不立」也。言「中間可知」者，始謂華嚴，終謂法華，中間三味並有得入佛慧之義，名之為立。但鹿苑密入，余教顯入，鹿苑密入通大小人，餘味顯入唯在於大。若餘味小人于彼密入，義同鹿苑。次約行智等略例中，所言諸者，亦須一三相望，如前所說故不復論。
次判開中二：先約五味判，次「但說」下開。初如文。次「但說」下為二：初開成於圓教行位三皆不廢，次「無量義」下更重敘施。又三：初正明，次「成道」下引證，三「相傳」下釋疑。疑雲：經但言余，為七十一，為七十九？是故引證
【現代漢語翻譯】 現代漢語譯本：
會通。這裡所說的『破化城』等等，只是針對二乘（聲聞乘和緣覺乘）而言的。二乘既然被破，藏教和通教的佛果也被破了。別教或者廢除聖人賢人的地位，或者廢除高位迴歸低位，使他們共同成就一個佛果。接下來的『若從』是總結全文，可以理解。
接下來闡明三有（欲有、色有、無色有）的廢與不廢等等，其中又分為兩部分：先是三一對照辨析，然後從『又教』開始，對教、行等等進行對照辨析。首先是三一對照辨析，又分為兩部分：先解釋，然後藉此簡要說明判教開顯。首先是解釋，又分為兩部分：先從教理上說，然後用行、智等等來類比。首先從教理上說，又分為兩部分：先說廢與不廢，然後說立與不立。首先說廢與不廢，分為兩部分：先標明，然後解釋。所說的『從得道夜至泥洹夜』乃至『初教何曾廢』，因為開始和最後都聚集在一起，所以知道沒有廢除。況且結集已經保留下來以應對末世，所以知道這就是成就前人和引導後人。既然結集在經文中，應當知道《法華經》的教義興起，這個教義仍然需要引導後人，藏教和別教都是如此。根據《法華經》來看，是廢除的；根據教義仍然存在來看，是不廢除的。接下來在立與不立中，有立不立，就是指小乘根機來對照《華嚴經》。如果到了《法華經》，就沒有不建立的意義，所以說『亦立不立』。所說的『中間可知』，開始指的是《華嚴經》，最終指的是《法華經》，中間的三味都有得以進入佛慧的意義，稱之為立。但是鹿苑（指阿含時期的教法）是秘密進入，其餘教法是顯明進入，鹿苑的秘密進入通於大小乘人，其餘教法的顯明進入只在于大乘。如果其餘教法的小乘人從那裡秘密進入，意義與鹿苑相同。接下來從行、智等等來簡要類比，所說的諸，也需要一三相互觀望，如前面所說，所以不再論述。
接下來判教開顯分為兩部分：先從五味（乳味、酪味、生酥味、熟酥味、醍醐味）來判，然後從『但說』開始開顯。首先如經文所說。接下來從『但說』開始分為兩部分：首先開顯圓教的行位三者都不廢除，然後從『無量義』開始，再次敘述施教。又分為三部分：首先是正面闡明，然後從『成道』開始引用證據，第三從『相傳』開始解釋疑問。疑問是：經文只說了余，是七十一，還是七十九？所以引用證據。
【English Translation】 English version:
Convergence. The statement 'destroy the illusory city' etc., is directed towards the two vehicles (Śrāvakayāna and Pratyekabuddhayāna). Once the two vehicles are destroyed, the Buddha-fruit of the Tripiṭaka teaching (藏教) and Shared teaching (通教) are also destroyed. The Distinct teaching (別教) either abolishes the status of sages and worthies, or abolishes the return from high to low, causing them to jointly achieve one Buddha-fruit. The following 'If from' is the concluding statement, which can be understood.
Next, it explains the abandonment or non-abandonment of the Three Realms (欲有, 色有, 無色有), which is further divided into two parts: first, a comparative analysis of the three as a pair; then, starting from 'Also the teaching', a comparative analysis of teaching, practice, etc. The first part, the comparative analysis of the three as a pair, is further divided into two parts: first, an explanation; then, using this to briefly explain the judgment and revelation of teachings. The first part, the explanation, is further divided into two parts: first, from the perspective of doctrine; then, using practice, wisdom, etc., as analogies. The first part, from the perspective of doctrine, is further divided into two parts: first, the abandonment or non-abandonment; then, the establishment or non-establishment. The first part, the abandonment or non-abandonment, is divided into two parts: first, a statement; then, an explanation. The statement 'From the night of enlightenment to the night of Nirvāṇa' and 'When has the initial teaching ever been abandoned?' indicates that because the beginning and the end are gathered together, it is known that it has not been abandoned. Moreover, the compilation has been preserved to cope with later generations, so it is known that this is to accomplish the predecessors and guide the successors. Since the compilation is in the scriptures, it should be known that the teachings of the Lotus Sūtra are arising, and this teaching still needs to guide the successors, both the Tripiṭaka teaching and the Distinct teaching are like this. According to the Lotus Sūtra, it is abandoned; according to the doctrine that still exists, it is not abandoned. Next, in the establishment or non-establishment, there is establishment and non-establishment, which refers to the small vehicle's capacity compared to the Avataṃsaka Sūtra. If it reaches the Lotus Sūtra, there is no meaning of non-establishment, so it is said 'also establishment and non-establishment'. The statement 'the middle can be known' refers to the Avataṃsaka Sūtra at the beginning and the Lotus Sūtra at the end. The three flavors in the middle all have the meaning of being able to enter the Buddha's wisdom, which is called establishment. However, the Deer Park (referring to the teachings of the Āgama period) is a secret entry, and the other teachings are a manifest entry. The secret entry of the Deer Park is accessible to both small and large vehicle practitioners, while the manifest entry of the other flavors is only for the large vehicle. If the small vehicle practitioners of the other flavors secretly enter from there, the meaning is the same as the Deer Park. Next, from practice, wisdom, etc., to make a brief analogy, the 'various' mentioned also need to be viewed in relation to one and three, as mentioned earlier, so it will not be discussed again.
Next, the judgment and revelation of teachings is divided into two parts: first, judging from the five flavors (milk, cream, curd, butter, ghee); then, starting from 'But saying', revealing. First, as the scripture says. Next, starting from 'But saying', it is divided into two parts: first, revealing that the three aspects of practice, position, and conduct of the Perfect teaching (圓教) are not abandoned; then, starting from 'Infinite Meaning', narrating the teaching again. It is further divided into three parts: first, a direct explanation; then, starting from 'Enlightenment', citing evidence; third, starting from 'Passed down', explaining doubts. The doubt is: the scripture only says the remainder, is it seventy-one or seventy-nine? Therefore, evidence is cited.
。言「相傳云佛七十二說法華」者，準菩提流支《法界性論》云：「但成道后，四十二年說。」《法華經論》非佛說，故云「相傳」。《法華》但云「四十餘年」，不的云「二」者，教法被物所見不同是故從容。次別約教行等者，于中為二：初正釋，次問答釋疑。初又五：初以教對行位為四句分別，次約廢不廢等教行位三四句分別，三「又廢教」下單約教以廢聞相對為四句分別，四「又廢智」下單約于智廢修相對為四句分別，五「又廢位」下單約于位廢入相對為四句分別；一一四句中皆先列，次釋。初教對位行中言俱廢者，既指菩薩，當知前之二句並指二乘，二乘於法華前亦有密悟，故三藏菩薩於法華前顯密俱得。第四句者，教所錄行必留被后，通有二乘，望前三藏，義類可見。若約別教，但不須言住果及以密悟，餘者並同。何者？初句應云廢教道之教也。行位若至初地已上，即成法界，何須廢耶？行位廢者，接入后教、教逗後人。俱廢者初心便轉。俱不廢者亦逗後人。次四句中言「利根」者，並是菩薩初心即轉，鈍根二乘久住方便。言「合」者，共也。次聞教四句中言「如廢」者，舉三藏菩薩為語端耳，應通曆三教。第二句四教菩薩並須闕之，或是初心退墮者耳。第三句亦須歷諸教。第四句亦通諸菩薩，不必在密。
【現代漢語翻譯】 現代漢語譯本： 關於『相傳說法華七十二』的說法，依據菩提流支的《法界性論》記載：『只是在成道之後，說了四十二年。』《法華經論》並非佛陀所說，所以說是『相傳』。《法華經》只說『四十餘年』，沒有明確說是『二』，是因為教法被眾生所見不同，所以說法比較寬泛。接下來分別從教、行等方面進行闡述，分為兩部分：首先是正面解釋，然後是通過問答來解釋疑惑。正面解釋又分為五個方面：首先是以教義對應修行位次，分為四句進行分別；其次是根據廢除與不廢除等情況，對教、行、位進行三四句的分別；第三是在『又廢教』之下，單獨從教義的角度，以廢除聽聞相對，分為四句進行分別；第四是在『又廢智』之下，單獨從智慧的角度，以廢除修習相對，分為四句進行分別；第五是在『又廢位』之下，單獨從位次的角度，以廢除進入相對，分為四句進行分別；每一個四句中，都先列出，然後解釋。最初的教義對應位次修行中，說到同時廢除的，既然指的是菩薩（Bodhisattva，覺悟的有情），應當知道前面的兩句都是指二乘（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘），二乘在《法華經》（Lotus Sūtra）之前也有秘密的領悟，所以三藏菩薩（Tripiṭaka Bodhisattva，通達三藏的菩薩）在《法華經》之前顯密都能獲得。第四句，教義所記錄的修行必定會保留下來以利益後人，普遍包括二乘，相對於前面的三藏，其意義和類別可以看出來。如果按照別教（distinct teaching，區別于共通教義的教法）來說，就不需要說安住于果位以及秘密領悟，其餘的都相同。為什麼呢？第一句應該說是廢除引導之教。修行位次如果到了初地（first bhūmi，菩薩十地中的第一地）以上，就成就了法界（Dharmadhātu，諸法總相），何須廢除呢？修行位次被廢除，是爲了接引後來的教義，教義引導後人。同時廢除的是初心就轉變了。同時不廢除的也是爲了引導後人。接下來的四句中，說到『利根』（sharp faculties，根器敏銳），都是菩薩初心就轉變，鈍根（dull faculties，根器遲鈍）的二乘長久安住于方便（upāya，權宜之法）。說到『合』，就是共同的意思。接下來的聽聞教義的四句中，說到『如廢』，是舉三藏菩薩為例，應該普遍適用於三教。第二句四教菩薩（Four Teachings Bodhisattva，天臺宗的四教菩薩）都需要缺少，或者是初心退墮的人。第三句也需要歷經各種教義。第四句也普遍適用於各種菩薩，不必侷限於密教（esoteric Buddhism，秘密的佛教）。
【English Translation】 English version: Regarding the statement 'It is traditionally said that the Buddha preached the Lotus Sūtra for seventy-two years,' according to Bodhiruci's Tattvasiddhi Śāstra (法界性論): 'It was only preached for forty-two years after enlightenment.' The Upadeśa on the Lotus Sūtra (法華經論) was not spoken by the Buddha, hence the term 'traditionally said.' The Lotus Sūtra (法華經) only states 'more than forty years,' without explicitly stating 'two,' because the Dharma (教法) is perceived differently by beings, hence the more general statement. Next, the explanation is made separately in terms of teaching, practice, etc., which is divided into two parts: first, a direct explanation, and second, an explanation to resolve doubts through questions and answers. The direct explanation is further divided into five aspects: first, using the teaching to correspond to the stages of practice, dividing it into four phrases for distinction; second, based on whether to abandon or not, distinguishing the teaching, practice, and stages into three sets of four phrases; third, under 'Also abandoning the teaching' (又廢教), focusing solely on the teaching, contrasting abandoning with hearing, dividing it into four phrases; fourth, under 'Also abandoning wisdom' (又廢智), focusing solely on wisdom, contrasting abandoning with cultivation, dividing it into four phrases; fifth, under 'Also abandoning the stage' (又廢位), focusing solely on the stage, contrasting abandoning with entry, dividing it into four phrases; in each set of four phrases, they are first listed and then explained. In the initial teaching corresponding to the stages of practice, when it is said that both are abandoned, since it refers to Bodhisattvas (菩薩, enlightened beings), it should be understood that the preceding two phrases refer to the Two Vehicles (二乘, Śrāvaka-yāna and Pratyekabuddha-yāna). The Two Vehicles also have secret realizations before the Lotus Sūtra, so the Tripiṭaka Bodhisattva (三藏菩薩, Bodhisattva who has mastered the Tripiṭaka) can attain both the explicit and secret teachings before the Lotus Sūtra. The fourth phrase, the practice recorded in the teaching will surely be retained to benefit later generations, universally including the Two Vehicles; in relation to the preceding Tripiṭaka, the meaning and category can be seen. If according to the Distinct Teaching (別教, distinct teaching), there is no need to speak of abiding in the fruition or secret realization; the rest is the same. Why? The first phrase should be said to be abandoning the teaching of guidance. If the stage of practice reaches the first bhūmi (初地, first bhūmi) or above, it becomes the Dharmadhātu (法界, realm of reality), so why abandon it? The stage of practice is abandoned in order to receive later teachings, and the teachings guide later people. Those who abandon both have their initial intention transformed. Those who do not abandon both also guide later people. In the following four phrases, when it is said 'sharp faculties' (利根, sharp faculties), it refers to Bodhisattvas whose initial intention is transformed, while those with dull faculties (鈍根, dull faculties) in the Two Vehicles abide in expedient means (方便, upāya) for a long time. When it is said 'together' (合), it means common. In the following four phrases of hearing the teaching, when it is said 'like abandoning,' it is taking the Tripiṭaka Bodhisattva as an example, and it should be universally applied to the Three Teachings. The second phrase requires the Four Teachings Bodhisattvas (四教菩薩, Four Teachings Bodhisattva of Tiantai school) to be lacking, or those who have regressed from their initial intention. The third phrase also needs to go through various teachings. The fourth phrase also universally applies to various Bodhisattvas, not necessarily limited to esoteric Buddhism (密教, esoteric Buddhism).
次廢智四句中，初句者亦通三菩薩。次不廢智更修智中雲「又次第習者是也」者，凡云廢者，若法華前或廢權位，入權入實，廢權入實，廢高歸下。若次第修習者，從初發心，本擬次第，自淺階深，何待廢淺而入深也。第三句者，三教菩薩闕之，亦據法華前故，引方等文意證也。言「逗后」者，人雖不修，更須逗后。第四句者，四教初心並有此義，且約三藏事相便耳。「通教」至「如此」者，通有三乘，是故料簡全同三藏；別唯菩薩，故前明廢教，不更聞教，此句全闕。今不廢位而更入位句，闕二乘邊，由此別教次第入位其義可然。
大章第八明開者，前諸興廢並約法華前教，既對一實以明三權，即對法華以為判竟，是故直明於開，故云「可得如前」。次「即三」下顯今經意。于中三：先述開意，次「開生死」下正明開，三「若決」下將所開與本妙比決。初文中所以不言廢者，以廢義與開義大同，已如前與《止觀》記中簡竟。又恐人不曉相待中意，便謂粗外別有于妙，是故據理復須明開。又若不論待無以明絕，若明待已即指所待是于能絕，能絕亦絕方名為絕，具如前說。次正開中二：初通開初心，次別開諸位。初又二，先通舉開義，次歷圓教諸位入妙不同。初又二：初開凡夫未發之心，次開諸教博地初心。初文
【現代漢語翻譯】 現代漢語譯本：在『次廢智四句』中，第一句也適用於三教菩薩。關於『次不廢智更修智中雲「又次第習者是也」』，凡是說到『廢』，比如在《法華經》之前，或許是廢除權位，進入權法或實法，廢除權法進入實法，廢除高位歸於下位。如果是次第修習，從最初發心，本來就打算次第漸進，從淺入深，又何必等到廢除淺位才進入深位呢？第三句，三教菩薩缺少這一點，也是根據《法華經》之前的教義，引用方等部的經文來證明。說到『逗后』，是指人即使不修習，也還需要在以後點化他。第四句，四教的初心都有這個含義，這裡且就三藏教的事相來說明。『通教』到『如此』，因為通教有三乘，所以分析和三藏教完全相同；別教只有菩薩，所以前面說明廢教，不再聽聞教法，這一句完全缺少。現在『不廢位而更入位』這一句，缺少二乘的方面，由此可見別教次第入位的意義。 第八大章說明『開』，前面所說的興廢都是根據《法華經》之前的教義，既然針對一實相來闡明三權方便，就是針對《法華經》來作為判教的終結，所以直接說明『開』，因此說『可得如前』。接下來『即三』以下，顯示今經的意義。其中分為三部分：首先敘述開顯的意義，其次『開生死』以下，正式說明開顯，第三『若決』以下，將所開顯的與本妙進行比較決斷。最初的文中沒有說『廢』，是因為『廢』的意義與『開』的意義大致相同，已經在前面與《止觀》的記錄中簡要說明了。又恐怕人們不瞭解相待中的意義，就認為粗淺之外另有精妙，所以根據道理還需要說明開顯。又如果不論述相待，就無法闡明絕待，如果闡明了相待，就指出了所相待的就是能絕待的，能絕待的也被絕待，才稱為絕待，具體如前面所說。接下來正式開顯分為兩部分：首先普遍開顯初心，其次分別開顯各位。最初又分為兩部分：首先普遍舉出開顯的意義，其次歷數圓教各位進入妙境的不同。最初又分為兩部分：首先開顯凡夫未發之心，其次開顯諸教博地初心。
【English Translation】 English version: In the 'Four Sentences of Abandoning Wisdom,' the first sentence also applies to the Three Teachings' Bodhisattvas. Regarding 'Subsequently, not abandoning wisdom but further cultivating wisdom, it says, 'Also, those who practice sequentially,' generally, when 'abandoning' is mentioned, such as before the Lotus Sutra (法華經), it might be abandoning provisional positions, entering provisional or real teachings, abandoning provisional teachings to enter real teachings, abandoning high positions to return to lower positions. If it is sequential practice, from the initial aspiration, the original intention is to proceed sequentially, from shallow to deep, why wait to abandon the shallow position to enter the deep position? The third sentence is lacking in the Three Teachings' Bodhisattvas, also based on the teachings before the Lotus Sutra, citing the meaning of the Vaipulya Sutras (方等經) to prove it. Saying 'prompting later' means that even if people do not practice, they still need to be prompted later. The fourth sentence, the initial aspiration of the Four Teachings all have this meaning, and it is explained in terms of the phenomena of the Tripitaka Teaching (三藏教). From 'Common Teaching' (通教) to 'like this,' because the Common Teaching has the Three Vehicles, the analysis is completely the same as the Tripitaka Teaching; the Distinct Teaching (別教) only has Bodhisattvas, so the previous explanation of abandoning the teaching means not hearing the teaching again, and this sentence is completely lacking. Now, the sentence 'not abandoning the position but further entering the position' lacks the aspect of the Two Vehicles, hence the meaning of the Distinct Teaching entering the positions sequentially is reasonable. The eighth chapter explains 'opening.' The aforementioned arising and abandoning are all based on the teachings before the Lotus Sutra. Since it clarifies the Three Expedients in relation to the One Reality, it takes the Lotus Sutra as the conclusion of the teachings, so it directly explains 'opening,' hence it says 'can be obtained as before.' Next, 'immediately three' below reveals the meaning of this sutra. It is divided into three parts: first, stating the meaning of opening; second, 'opening birth and death' below, formally explaining opening; third, 'if deciding' below, comparing and deciding what is opened with the original wonderfulness. The reason why 'abandoning' is not mentioned in the initial text is that the meaning of 'abandoning' is largely the same as the meaning of 'opening,' which has been briefly explained earlier in the records of Mohe Zhiguan (摩訶止觀). Also, fearing that people do not understand the meaning of relativity, they would think that there is wonderfulness separate from the coarse, so according to reason, it is necessary to explain opening again. Furthermore, if relativity is not discussed, there is no way to clarify absoluteness. If relativity is clarified, it points out that what is relative is what can negate relativity, and what can negate relativity is also negated, which is called absoluteness, as explained earlier. Next, the formal opening is divided into two parts: first, universally opening the initial aspiration; second, separately opening the various positions. The first is further divided into two parts: first, universally raising the meaning of opening; second, enumerating the differences in entering the wonderful realm in the various positions of the Perfect Teaching (圓教). The first is further divided into two parts: first, opening the minds of ordinary people who have not yet made an aspiration; second, opening the initial aspiration of the Bodhibhumi (博地) of the various teachings.
者，凡夫之心必有于發，理體妙故。次開諸教者，諸教始終雖各有體狀，而同在初心一類凡下，故今開之，令此四初與圓初心所觀之理無二無別。次歷圓教諸位入妙不同者，即有按位進入二妙。
問：
此之二妙，何者為勝？
答：
互有強弱。若論當位即是即按位為勝，若據聞教能超，即進入為勝，以在本位未知是妙，待入圓已方乃知妙，故成少劣；以進入功深，是故復勝。
次別開者具應四教，三藏菩薩居初者，義同凡故。「開三藏」去皆云「置毒」者，不同不定，昔時置毒今方毒發，今法華經非不定教，但是即座聞于開權，能破無明，義同毒發，諸位不同，稍似不定，故借置毒殺人之言。三比決中二：先結前，次舉譬。譬中二：先譬、次合。譬中雲「小國大臣」等者，前之三教名為「小國」，教主已下皆名為「臣」，臣中高位名之為「大」，兩教羅漢及通九地、別教十住，開入圓教名為「來朝」，並失羅漢及地住等次位之名，名「失本位」。「雖預行伍」等者，如阿羅漢按位入圓，雖預六根行伍位次，比于本從圓隨喜來，乃成限外空位菩薩，故云「空官」。此據初入作如此說。久聞觀轉惑破行成，還同舊位行伍之限。若圓大國凡夫小臣名名字佛，故曰「憑寄」。「膂」者脊也。
【現代漢語翻譯】 現代漢語譯本： 這些，凡夫的心必然會由此引發，因為理體玄妙的緣故。接下來是開顯諸教，諸教的始終雖然各有其體狀，但都同樣處於初心一類的凡夫之下，所以現在開顯它們，使這四種初心與圓教初心所觀的道理沒有差別。接下來是歷經圓教的各個位次進入妙境的不同之處，也就是有按位進入和進入二妙。
問： 這兩種妙境，哪一種更為殊勝？
答： 各有強弱。如果從安住本位來說，那麼按位進入就更為殊勝；如果從聽聞教法能夠超越來說，那麼進入就更為殊勝，因為在本位時還不知道是妙境，等到進入圓教之後才知道是妙境，所以就顯得稍有遜色；因為進入的功力深厚，所以又更為殊勝。
接下來是分別開顯，應該具備四教，三藏菩薩安住于初心，意義與凡夫相同。『開三藏』之後都說『置毒』，是因為不同於不定教，過去置下的毒現在才發作，現在的《法華經》不是不定教，而是當場聽聞開權顯實，能夠破除無明，意義與毒發相同，各個位次不同，稍微類似於不定教，所以借用置毒殺人的說法。三比決中分為二：先總結前面所說的，然後舉例說明。譬喻中分為二：先是譬喻，然後是合喻。譬喻中說『小國大臣』等，前面的三教稱為『小國』，教主以下都稱為『臣』，臣中地位高的稱為『大』，兩教的阿羅漢以及通教的九地、別教的十住，開顯進入圓教稱為『來朝』，都失去了阿羅漢以及地住等位次的名號，稱為『失本位』。『雖然參與行伍』等，例如阿羅漢按位進入圓教，雖然參與六根行伍的位次，但比起本來就從圓教隨喜而來的人，就成了限外的空位菩薩，所以說是『空官』。這是根據初入的情況這樣說的。長久聽聞觀行，轉化迷惑，破除煩惱，修行成就，還是和原來的位次一樣，處於行伍的限制之中。如果圓教大國的凡夫小臣，就稱為名字佛，所以說是『憑寄』。『膂』指的是脊樑。 English version: These, the minds of ordinary beings must arise from this, because the principle of reality is profound and subtle. Next is the revelation of the various teachings. Although the various teachings have their own characteristics from beginning to end, they are all equally situated below the ordinary beings of the initial mind category. Therefore, they are now revealed, so that these four initial minds are no different from the principles observed by the initial mind of the Perfect Teaching. Next are the differences in entering the realm of the wonderful through the various stages of the Perfect Teaching, which means there are both entering according to one's position and entering the two wonderful states.
Question: Which of these two wonderful states is more superior?
Answer: They have their respective strengths and weaknesses. If we consider abiding in one's position, then entering according to one's position is more superior. If we consider that hearing the teachings can lead to transcendence, then entering is more superior, because one does not know it is a wonderful state while in one's own position, and only after entering the Perfect Teaching does one know it is a wonderful state, so it appears slightly inferior. Because the effort of entering is profound, it is therefore more superior.
Next is the separate revelation, which should possess the Four Teachings. The Three Storehouse Bodhisattvas abide in the initial mind, and their meaning is the same as that of ordinary beings. After 『revealing the Three Storehouse,』 it is said 『administering poison,』 because it is different from the Indeterminate Teaching. The poison administered in the past now takes effect. The current Lotus Sutra is not an Indeterminate Teaching, but rather, upon hearing the revelation of the provisional and the manifestation of the real, it can destroy ignorance, and its meaning is the same as the poison taking effect. The various stages are different, slightly similar to the Indeterminate Teaching, so the saying of administering poison to kill people is borrowed. The three comparisons and decisions are divided into two: first, summarizing what was said earlier, and then giving an example. The analogy is divided into two: first the analogy, then the combination of analogies. In the analogy, it says 『minister of a small country,』 etc. The previous three teachings are called 『small country,』 those below the teaching master are all called 『ministers,』 and those of high status among the ministers are called 『great.』 The Arhats of the Two Teachings, as well as the Nine Grounds of the Common Teaching and the Ten Abodes of the Separate Teaching, are called 『coming to court』 when they reveal and enter the Perfect Teaching. They all lose the titles of Arhats and the stages of abiding, and are called 『losing their original positions.』 『Although participating in the ranks,』 etc., for example, when an Arhat enters the Perfect Teaching according to their position, although they participate in the ranks of the six senses, compared to those who originally came from the Perfect Teaching with joy, they become Bodhisattvas in empty positions outside the limits, so they are called 『empty officials.』 This is said based on the initial entry. After hearing and contemplating for a long time, transforming delusion, destroying afflictions, and accomplishing practice, they are still in the same position as before, within the limits of the ranks. If the ordinary beings and small ministers of the great country of the Perfect Teaching are called name-only Buddhas, so it is said 『relying on.』 『Lü』 refers to the spine.
【English Translation】 English version: These, the minds of ordinary beings must arise from this, because the principle of reality is profound and subtle. Next is the revelation of the various teachings. Although the various teachings have their own characteristics from beginning to end, they are all equally situated below the ordinary beings of the initial mind category. Therefore, they are now revealed, so that these four initial minds are no different from the principles observed by the initial mind of the Perfect Teaching. Next are the differences in entering the realm of the wonderful through the various stages of the Perfect Teaching, which means there are both entering according to one's position and entering the two wonderful states.
Question: Which of these two wonderful states is more superior?
Answer: They have their respective strengths and weaknesses. If we consider abiding in one's position, then entering according to one's position is more superior. If we consider that hearing the teachings can lead to transcendence, then entering is more superior, because one does not know it is a wonderful state while in one's own position, and only after entering the Perfect Teaching does one know it is a wonderful state, so it appears slightly inferior. Because the effort of entering is profound, it is therefore more superior.
Next is the separate revelation, which should possess the Four Teachings. The Three Storehouse Bodhisattvas abide in the initial mind, and their meaning is the same as that of ordinary beings. After 『revealing the Three Storehouse,』 it is said 『administering poison,』 because it is different from the Indeterminate Teaching. The poison administered in the past now takes effect. The current Lotus Sutra is not an Indeterminate Teaching, but rather, upon hearing the revelation of the provisional and the manifestation of the real, it can destroy ignorance, and its meaning is the same as the poison taking effect. The various stages are different, slightly similar to the Indeterminate Teaching, so the saying of administering poison to kill people is borrowed. The three comparisons and decisions are divided into two: first, summarizing what was said earlier, and then giving an example. The analogy is divided into two: first the analogy, then the combination of analogies. In the analogy, it says 『minister of a small country,』 etc. The previous three teachings are called 『small country,』 those below the teaching master are all called 『ministers,』 and those of high status among the ministers are called 『great.』 The Arhats of the Two Teachings, as well as the Nine Grounds of the Common Teaching and the Ten Abodes of the Separate Teaching, are called 『coming to court』 when they reveal and enter the Perfect Teaching. They all lose the titles of Arhats and the stages of abiding, and are called 『losing their original positions.』 『Although participating in the ranks,』 etc., for example, when an Arhat enters the Perfect Teaching according to their position, although they participate in the ranks of the six senses, compared to those who originally came from the Perfect Teaching with joy, they become Bodhisattvas in empty positions outside the limits, so they are called 『empty officials.』 This is said based on the initial entry. After hearing and contemplating for a long time, transforming delusion, destroying afflictions, and accomplishing practice, they are still in the same position as before, within the limits of the ranks. If the ordinary beings and small ministers of the great country of the Perfect Teaching are called name-only Buddhas, so it is said 『relying on.』 『Lü』 refers to the spine.
《說文》云「骨也」。只是全以身心寄託佛境耳。能觀色心即是法性，故名「憑寄佛法界」也。未入品位不能益他名爵未高，乃為九界之所敬貴。次閤中二：先合，次況。閤中初從「諸教」去略合也。初合小國大臣，從「圓」去合大國小臣。
大章第九引經中二：初敘來意，次正引中二：先正引，次「諸經」下以《法華》意結成。初文又二：初四教，次不定秘密。初文又二：初正引，次「前四」下明引經之意。初文自四：初三藏二：先引，次料簡。先引中二：先引，次「何者」下釋，又二：初正釋，次「故釋論」下引證羅漢同佛。次通教中二：前引，次釋。釋中二：初釋，次辨異。次別教中二：先引，次釋。次圓教中二：先引，次釋。釋中二：先釋，次「圓信」下辨異中三：法、譬、合，可見。次明引經意中，前引三教者，意明教教皆有醍醐，醍醐不同故明所以。于中又三：先說意，次示四教醍醐位別，三「前兩」下判。初如文。次文二：先示四教，次「纓珞」下引證圓教。三判中二：先判，次「以是」下結判。次不定秘密者，以此兩教義理相濫，若順五時為次第者名不定意，若不堪顯露教中為次第者須秘密說，若別明者已如前文第一卷中，今不煩文，故相兼說。于中又二：初先列五味，次釋。釋中二：先標，
【現代漢語翻譯】 現代漢語譯本： 《說文》說，『骨也』。這只是完全將身心寄託于佛的境界罷了。能夠觀照色（rupa, 物質）心（citta, 精神），就是法性（dharmata, 法的本性），所以叫做『憑寄佛法界』。未進入品位，不能利益他人，名位不高，因此被九界（nine realms of existence）所尊敬。接下來是閤中二：先是總合，然後是情況說明。總合中，首先從『諸教』開始，簡略地總合。首先總合小國的大臣，從『圓』開始總合大國的小臣。
大章第九引用經典，分為兩部分：首先敘述來意，然後正式引用，正式引用又分為兩部分：先是正式引用，然後在『諸經』之後，用《法華經》（Lotus Sutra）的意義來總結。第一部分又分為兩部分：首先是四教（four teachings），然後是不定和秘密。第一部分又分為兩部分：首先是正式引用，然後在『前四』之後，說明引用經典的用意。第一部分分為四個部分：首先是三藏教（Tripitaka teaching），分為兩部分：先是引用，然後是料簡（liaojian, 分析辨別）。先是引用，引用又分為兩部分：先是引用，然後在『何者』之後解釋，解釋又分為兩部分：首先是正式解釋，然後在『故釋論』之後，引用證明阿羅漢（arhat, 證得無學位的聖者）與佛相同。接下來是通教（common teaching），分為兩部分：前面是引用，後面是解釋。解釋分為兩部分：首先是解釋，然後是辨別差異。接下來是別教（distinct teaching），分為兩部分：先是引用，然後是解釋。接下來是圓教（perfect teaching），分為兩部分：先是引用，然後是解釋。解釋分為兩部分：首先是解釋，然後在『圓信』之後，辨別差異，分為三個部分：法（dharma, 法），譬（simile, 比喻），合（synthesis, 結合），可以明白地看到。接下來是說明引用經典的用意，前面引用三教，意思是說明每個教都有醍醐（ghee, 比喻佛法的精髓），醍醐不同，所以要說明原因。其中又分為三個部分：首先是說明用意，然後是展示四教的醍醐位別，第三是『前兩』之後進行判斷。首先如文所示。接下來分為兩部分：首先是展示四教，然後在『纓珞』之後，引用證明圓教。第三部分判斷分為兩部分：首先是判斷，然後在『以是』之後總結判斷。接下來是不定和秘密，因為這兩種教義理相混淆，如果順應五時（five periods）作為次第，就叫做不定意，如果不能在顯露教中作為次第，就需要秘密地說，如果分別說明，已經在前面的第一卷中，現在不再贅述，所以合併說明。其中又分為兩部分：首先列出五味（five flavors），然後是解釋。解釋分為兩部分：首先是標明，
【English Translation】 English version: The 『Shuowen』 says, 『Bone.』 This is simply entrusting one's entire body and mind to the realm of the Buddha. Being able to contemplate rupa (form, matter) and citta (mind, spirit) is dharmata (the nature of Dharma), hence it is called 『relying on the Buddha-dharmadhatu (realm of Dharma)』. Those who have not entered the ranks cannot benefit others, and their titles are not high, therefore they are respected by the nine realms of existence. Next is the combination of two: first, a general combination, then a description of the situation. In the general combination, first, starting from 『various teachings,』 a brief combination is made. First, combine the ministers of small countries, and starting from 『perfect,』 combine the small ministers of large countries.
Chapter Nine of the Great Treatise quotes scriptures, divided into two parts: first, narrating the intention, then formally quoting, and the formal quotation is divided into two parts: first, a formal quotation, and then after 『various scriptures,』 concluding with the meaning of the Lotus Sutra. The first part is divided into two parts: first, the four teachings, and then the indefinite and secret. The first part is divided into two parts: first, a formal quotation, and then after 『the previous four,』 explaining the intention of quoting the scriptures. The first part is divided into four parts: first, the Tripitaka teaching, divided into two parts: first, the quotation, and then liaojian (analysis and discernment). First, the quotation, and the quotation is divided into two parts: first, the quotation, and then after 『what,』 explaining, and the explanation is divided into two parts: first, a formal explanation, and then after 『therefore the commentary,』 quoting to prove that arhats (worthy ones) are the same as Buddhas. Next is the common teaching, divided into two parts: the former is the quotation, and the latter is the explanation. The explanation is divided into two parts: first, the explanation, and then distinguishing the differences. Next is the distinct teaching, divided into two parts: first, the quotation, and then the explanation. Next is the perfect teaching, divided into two parts: first, the quotation, and then the explanation. The explanation is divided into two parts: first, the explanation, and then after 『perfect faith,』 distinguishing the differences, divided into three parts: dharma (law), simile, and synthesis, which can be clearly seen. Next is explaining the intention of quoting the scriptures, the previous quotation of the three teachings, meaning to explain that each teaching has ghee (the essence of the Buddha's teachings), and because the ghee is different, it is necessary to explain the reason. Among them, it is divided into three parts: first, explaining the intention, then showing the different positions of the ghee of the four teachings, and third, judging after 『the previous two.』 First, as the text shows. Next, it is divided into two parts: first, showing the four teachings, and then after 『necklaces,』 quoting to prove the perfect teaching. The third part of the judgment is divided into two parts: first, the judgment, and then after 『therefore,』 concluding the judgment. Next are the indefinite and secret, because these two teachings are mixed in meaning, if following the five periods as a sequence, it is called indefinite intention, if it cannot be used as a sequence in the explicit teaching, it needs to be said secretly, if explained separately, it is already in the first volume before, and now it will not be repeated, so it is explained together. Among them, it is divided into two parts: first, listing the five flavors, and then the explanation. The explanation is divided into two parts: first, marking,
次「一通」下釋中兩意：先舉兩意，次釋中。教行兩意相修而釋，歷頓漸教，故義之如教；一一教中隨行淺深，毒發不定，故名約行。深得此意，可與論斯教行顯密不定之相。一科之文兼含意廣，明過去雖聞，若不探賾，當時入位，隨聞遠近多少生熟、行之淺深，故藉今生重聞方發。于中先通釋兩意，次「若眾生」下正明發相又二：初正明發相，次「若有行人」下判二妙。初文具歷頓漸以明發相，初華嚴，次四教，所以不云方等般若者，部總教別，總別互攝別義易明，故且依之。以諸教中具五味故，故得約之。于圓教中前文不引五味，今為明不定，須約位列之。又前兩教二乘之人，以法華前無發心義，雖復不定，此人必須來至法華，故法華前教須明秘密。次判二妙，中二：先進入，次按位中復引文，可見。次以《法華》意結歸為三：初明諸經不具，次明《法華》方具，三「次第」下釋二妙相。「次第入」者，謂法華前轉成熟蘇。「開粗入」者，謂法華會隨位即妙。菩薩容有二乘，的無各有二意，準例可知。
次大章第十明妙位始終，中二：初略敘來意，次正釋。初文三：初明無差，次「良由」下明有差，三「約此」下明無差而差、差而不差及不二相。次引文正釋中二：初引〈方便品〉，次引〈分別功德品〉。初
【現代漢語翻譯】 現代漢語譯本：接下來，在『一通』之下解釋其中的兩種含義：首先提出兩種含義，然後解釋『中』。教義和修行兩種含義相互配合地進行解釋，貫穿了頓教和漸教，因此其意義如同教義一樣；在每一種教義中，隨著修行的深淺，『毒』的發作是不確定的，因此稱為『約行』。如果能夠深刻理解這個含義，就可以討論這種教義、修行、顯教、密教不確定的狀態。一個科目的文章兼含了廣泛的意義，說明過去即使聽聞過，如果不深入探究，當時就無法進入相應的位次，隨著聽聞的遠近多少、生疏熟悉、修行的深淺，所以藉助今生重新聽聞才能引發。其中，首先通盤解釋兩種含義，接下來從『若眾生』開始，正式說明發作的狀態，又分為兩部分：首先正式說明發作的狀態，然後從『若有行人』開始，判斷兩種微妙之處。第一部分文章完整地貫穿了頓教和漸教來闡明發作的狀態，首先是《華嚴經》，然後是四教（藏教（Śrāvakayāna），通教（common teaching），別教（distinct teaching），圓教（perfect teaching）），之所以沒有提到方等（Vaipulya）和般若（Prajna），是因為部是總的，教是別的，總別相互包含，別的含義容易明白，所以暫且依據它們。因為各種教義中都具備五味（乳味（milk）、酪味（curdled milk）、生酥味（fresh butter）、熟酥味（ripened butter）、醍醐味（ghee）），所以可以概括它們。在圓教中，前面的文章沒有引用五味，現在爲了說明不確定性，需要按照位次排列它們。另外，前兩教的二乘（聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna））之人，因為在《法華經》（Lotus Sutra）之前沒有發心的含義，即使是不確定的，這些人也必須來到《法華經》，所以《法華經》之前的教義需要說明秘密。接下來判斷兩種微妙之處，分為兩部分：首先是進入，然後在按位中再次引用經文，可見。接下來用《法華經》的意義總結歸納為三點：首先說明各種經典不完備，然後說明《法華經》才完備，第三點從『次第』開始解釋兩種微妙的相狀。『次第入』，指的是在《法華經》之前逐漸成熟，如同酥油。『開粗入』，指的是在《法華經》的集會上，隨著位次當下就是微妙。菩薩（Bodhisattva）可以容納二乘，確實沒有各自有兩種含義，按照這個例子可以知道。 接下來，大的章節第十是闡明妙位的始終，分為兩部分：首先簡略敘述來意，然後正式解釋。第一部分文章分為三點：首先說明沒有差別，然後從『良由』開始說明有差別，第三點從『約此』開始說明無差別而有差別、有差別而無差別以及不二的相狀。接下來引用經文正式解釋，分為兩部分：首先引用〈方便品〉，然後引用〈分別功德品〉。首先...
【English Translation】 English version: Next, under the section 'A General Explanation', two meanings are explained: first, the two meanings are presented, then the 'middle' is explained. The two meanings of doctrine and practice are cultivated together in explanation, running through the sudden and gradual teachings, so its meaning is like the doctrine; in each teaching, as the practice deepens, the 'poison' manifests uncertainly, hence it is called 'about practice'. If one can deeply understand this meaning, one can discuss the uncertain state of this doctrine, practice, exoteric, and esoteric teachings. An article in one section contains a wide range of meanings, explaining that even if one has heard it in the past, if one does not delve into it deeply, one cannot enter the corresponding position at that time, depending on the distance, amount, familiarity, and depth of practice of what one has heard, so one relies on hearing it again in this life to trigger it. Among them, first, the two meanings are explained in general, and then from 'If sentient beings' onwards, the state of manifestation is formally explained, which is further divided into two parts: first, the state of manifestation is formally explained, and then from 'If there are practitioners' onwards, the two subtleties are judged. The first part of the article completely runs through the sudden and gradual teachings to clarify the state of manifestation, first the Avatamsaka Sutra (Flower Garland Sutra), then the Four Teachings (Tripiṭaka teaching (Śrāvakayāna), Common teaching, Distinct teaching, Perfect teaching). The reason why Vaipulya and Prajna are not mentioned is that the division is general and the teaching is specific, the general and specific contain each other, and the meaning of the specific is easy to understand, so they are temporarily based on them. Because all the teachings have the five flavors (milk, curdled milk, fresh butter, ripened butter, ghee), they can be summarized. In the Perfect Teaching, the previous article did not cite the five flavors, but now, in order to explain the uncertainty, it is necessary to arrange them according to position. In addition, the people of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) in the first two teachings, because there is no meaning of aspiration before the Lotus Sutra, even if it is uncertain, these people must come to the Lotus Sutra, so the teachings before the Lotus Sutra need to explain the secret. Next, the two subtleties are judged, divided into two parts: first is entering, and then the scripture is quoted again in the position, which can be seen. Next, the meaning of the Lotus Sutra is used to summarize into three points: first, it is explained that the various scriptures are incomplete, then it is explained that the Lotus Sutra is complete, and the third point explains the two subtle appearances from 'Gradually'. 'Gradual entry' refers to gradually maturing before the Lotus Sutra, like ghee. 'Opening the coarse to enter' refers to the fact that at the assembly of the Lotus Sutra, the position is immediately subtle. Bodhisattvas can accommodate the Two Vehicles, and there are indeed no two meanings each, which can be known according to this example. Next, the tenth major chapter is to clarify the beginning and end of the wonderful position, divided into two parts: first, briefly describe the intention, and then formally explain. The first part of the article is divided into three points: first, it is explained that there is no difference, then from 'Because of' onwards, it is explained that there is a difference, and the third point explains from 'About this' onwards that there is no difference but there is a difference, there is a difference but there is no difference, and the non-dual appearance. Next, quote the scriptures to formally explain, divided into two parts: first quote the 'Expedient Means Chapter', and then quote the 'Distinction of Merits Chapter'. First...
文又二：初正明，次「如此」下明所乘不同。初又二：初引似位之始終，次明真位之始終。初文又二：先引文，次釋。初引文中二：先舉不知，次正明能知。即似位始終，五品始六根終，釋中亦且釋不知等，除其所知以顯不知，是故所除即似位也。次「初開」下真位始終。次明所乘中二：先所乘不同，次所行不同。初文四：初略標，次「乘有」下釋，三「若言」下釋乘所至不同，四「初心」下正明圓乘三相不同。五品乘教至六根，六根乘行至初住，初住乘證至妙覺。初「初心」下前標，「我圓教」下結，下二亦爾。次「複次」下明所行不同者，復舉別教以明未終。次圓教中有本跡二門，共方始終，以跡門中但入初住故也；本門方至，餘一生在故。「又如」下引〈分別品〉委明始終，又二：初正引，次「將前」下略指前文。經中所列從八至四，今具列之。次文言「將前列位中引法華」等者，指此卷初十門釋圓位中第二明位數門，廣引此經〈分別功德品〉等文是也。
○五三法妙中二：初來意釋名，次正釋。初文二：初正明來意，次「言三」下釋名。次正釋中二：初列章，次解釋，釋中文自為七。七章次第者，初言「總」者，謂唯一妙無復差別，機宜不純開總出別，即約教也。教門不同次判粗妙，判意在開。開已純
【現代漢語翻譯】 現代漢語譯本 文又二：首先是『正明』，其次在『如此』之後說明所乘的不同。『正明』又分兩部分：首先引用相似位的始終，其次說明真位的始終。第一部分又分兩部分：先引用經文，再解釋。引用經文又分兩部分：先提出『不知』，再明確說明『能知』。即相似位的始終，五品位開始，六根位結束。解釋中也解釋『不知』等，排除他們所知，以彰顯他們所不知，因此所排除的就是相似位。其次，『初開』之後是真位的始終。其次，說明所乘的不同，分為兩部分：先說明所乘的不同，其次說明所行的不同。第一部分分為四部分：首先是簡略的標示，其次在『乘有』之後進行解釋，第三在『若言』之後解釋所乘到達之處的不同，第四在『初心』之後明確說明圓乘的三種相的不同。五品位乘坐教法到達六根位，六根位乘坐修行到達初住位，初住位乘坐證悟到達妙覺位。首先，『初心』之後是前面的標示，『我圓教』之後是總結，下面的兩種情況也是如此。其次，『複次』之後說明所行的不同，再次舉出別教來表明尚未終結。其次，圓教中有本跡二門，共同闡明始終，因為在跡門中只能進入初住位；本門才能到達，其餘一生都在其中。『又如』之後引用《分別品》詳細說明始終，又分為兩部分：首先是正式引用，其次在『將前』之後簡略地指出前面的經文。經文中所列舉的從八到四，現在全部列出。下文說『將前列位中引法華』等，指的是本捲開始的十門，在解釋圓位的第二門中，即明位數門，廣泛引用《法華經》《分別功德功德品》等經文。 五三法妙：分為兩部分：首先說明來意並解釋名稱，其次是正式解釋。第一部分分為兩部分：首先明確說明來意，其次在『言三』之後解釋名稱。正式解釋分為兩部分：首先列出章節，其次進行解釋，解釋的文字本身分為七個部分。七個章節的順序是，首先說『總』，意思是說唯一妙法沒有差別，根機和時宜不純粹，所以先總說再分別說，這是從教法的角度來說的。教門不同，其次判斷粗妙，判斷的意圖在於開顯。開顯之後就純粹了。
【English Translation】 English version Text also has two parts: first, 'Zhengming' (Correct Illumination), second, after 'Rushi' (Thus), it explains the differences in what is being ridden. 'Zhengming' is further divided into two parts: first, it cites the beginning and end of the similar position; second, it explains the beginning and end of the true position. The first part is again divided into two parts: first, citing the text; second, explaining it. The citation of the text is divided into two parts: first, raising 'not knowing'; second, clearly stating 'being able to know'. This refers to the beginning and end of the similar position, starting from the Five Grades and ending at the Six Roots. The explanation also explains 'not knowing' etc., excluding what they know to reveal what they do not know; therefore, what is excluded is the similar position. Second, after 'Chu Kai' (Initial Opening) is the beginning and end of the true position. Second, explaining the differences in what is being ridden is divided into two parts: first, explaining the differences in what is being ridden; second, explaining the differences in what is being practiced. The first part has four parts: first, a brief indication; second, after 'Cheng You' (Riding Existence), an explanation; third, after 'Ruo Yan' (If Saying), an explanation of the differences in where the riding leads; fourth, after 'Chu Xin' (Initial Mind), a clear explanation of the three different aspects of the perfect riding. The Five Grades ride the teachings to the Six Roots, the Six Roots ride the practice to the Initial Abode, the Initial Abode rides the realization to the Wonderful Enlightenment. First, after 'Chu Xin' is the preceding indication, after 'Wo Yuan Jiao' (My Perfect Teaching) is the conclusion; the following two cases are also like this. Second, after 'Fu Ci' (Furthermore), explaining the differences in what is being practiced, again citing the Separate Teaching to show that it has not yet ended. Second, in the Perfect Teaching, there are the Original and Manifestation Gates, jointly elucidating the beginning and end, because in the Manifestation Gate one can only enter the Initial Abode; only the Original Gate can reach it, and the rest of one's life is spent there. After 'You Ru' (Also Like), it cites the 'Distinctions Chapter' to explain the beginning and end in detail, again divided into two parts: first, a formal citation; second, after 'Jiang Qian' (Taking the Previous), a brief indication of the preceding text. What is listed in the sutra is from eight to four, now all are listed. The text says 'Jiang Qian Lie Wei Zhong Yin Fa Hua' (Taking the previous listed positions to cite the Lotus Sutra) etc., referring to the initial ten gates of this volume, in the second gate explaining the perfect positions, namely the Gate of Explaining Numbers, extensively citing texts such as the 'Distinctions of Merits Chapter' of the Lotus Sutra. The Five Three Dharma Wonders: divided into two parts: first, explaining the intention and interpreting the name; second, formally explaining. The first part is divided into two parts: first, clearly explaining the intention; second, after 'Yan San' (Speaking of Three), interpreting the name. The formal explanation is divided into two parts: first, listing the chapters; second, explaining them, the explanatory text itself being divided into seven parts. The order of the seven chapters is, first, saying 'Zong' (Total), meaning that the one and only wonderful Dharma has no differences, the faculties and timing are not pure, so first speak of the total and then separately, this is from the perspective of the teachings. The teaching gates are different, second, judging the coarse and the wonderful, the intention of the judgment is to reveal. After revealing, it is pure.
妙，妙必始終，妙軌遍攝，故有類通，總以悉檀料簡諸意。初文總者為五：初標列，次結意，三「經曰」下引教釋意，四「故大經」下引證解釋，五「前明」下攝前四妙，又二：先攝同，次「若然」下釋疑，又二：先疑，次「重說」下釋。釋又二：先大師，次章安。初大師釋文自三義，第三義中三：先略述本末，次「從性」下歷位，三「自成」下總結。「自成」者，自從因以至果。「化他」者，位位有之。次「私謂」下章安釋。言「一句即三句」等者，又二：先釋，次「此諸」下結意。初文者，前文大師自釋云「三不定三三而論一」等，今出私解，重牒前意稱讚前義，名圓佛乘，異於偏教菩薩乘也。言「記中」者，指大師釋，是章安記。卻指下文歷別三法藏即是事，從事出事之文也。私謂乃是再治定時方有此語，記中已有故得卻指下文。記中方便諸乘既並從於藏句開出，故云「別」也。此私釋中三句各出一方便乘，故云「通」也。次結意中雲「於一佛乘分別說三」者，此有通別，若以道場思方便時分別說三，是則別指三藏三乘，從頓已后赴鹿苑說。若通論者，諸漸皆從圓頓開出，即是從頓開藏通別。今此三句皆屬於圓，故云「從圓開出」也。
次別三法者為二：先總明開合，次約教別明。初總中為二，先總論開
【現代漢語翻譯】 現代漢語譯本 妙，妙必始終（妙是必然貫穿始終的），妙軌遍攝（妙法能夠普遍地涵蓋一切），所以有類通（因此在類別上是相通的），總的來說用悉檀（Siddhanta，意為宗義、教義）來料簡各種意旨。初文總共有五個部分：首先是標列，其次是總結要義，第三是『經曰』（經書中說）以下引用經文來解釋意義，第四是『故大經』（所以《大經》）以下引用經文來證明解釋，第五是『前明』（前面已經說明）以下概括前面的四種妙義，又分為兩個部分：先是概括相同之處，其次是『若然』（如果這樣）以下解釋疑問，又分為兩個部分：先提出疑問，其次是『重說』（重新解釋）以下進行解釋。解釋又分為兩個部分：先是天臺大師的解釋，其次是章安尊者的解釋。最初天臺大師的解釋分為三個方面，第三個方面又分為三個部分：先是簡略地敘述本末，其次是『從性』（從本性）以下歷數各個位次，第三是『自成』（自然成就）以下進行總結。『自成』指的是從因地到果地。『化他』（教化他人）則是各個位次都具有的。其次是『私謂』（我個人認為）以下是章安尊者的解釋。說到『一句即三句』等等，又分為兩個部分：先是解釋，其次是『此諸』（這些）以下總結要義。最初的部分，是前面的天臺大師自己解釋說『三不定三三而論一』等等，現在提出我個人的理解，重新陳述前面的意思，稱讚前面的意義，名為圓佛乘，不同於偏教的菩薩乘。說到『記中』（記錄中），指的是天臺大師的解釋，是章安尊者的記錄。反過來指下面的歷別三法藏（區分三個法藏）就是事，從事相中出事相的文句。我個人認為這是再次治理定時才有的說法，記錄中已經有了，所以可以反過來指下面的內容。記錄中方便諸乘（方便的各種乘）既然都是從藏句中開出的，所以說是『別』（區別）。這個我個人的解釋中，三句各自開出一個方便乘，所以說是『通』（共通）。其次總結要義中說『於一佛乘分別說三』（在一個佛乘中分別說三種）的，這裡有通有別，如果以道場思方便的時候分別說三種，那就是分別指三藏三乘，從頓教之後去鹿苑說法。如果通論的話，各種漸教都是從圓頓教中開出的，也就是從頓教開出藏通別三教。現在這三句都屬於圓教，所以說是『從圓開出』。 其次是分別三個法藏，分為兩個部分：先是總的說明開合，其次是根據教義分別說明。最初總的說明分為兩個部分，先是總的論述開
【English Translation】 English version 』Subtle,』 meaning subtle is invariably from beginning to end. 『Subtle path universally encompasses,』 meaning the subtle Dharma universally encompasses everything, hence there is categorical commonality. In general, all meanings are discerned using the Siddhanta (Siddhanta, meaning doctrines). The initial text is divided into five parts: first, enumeration; second, concluding the meaning; third, from 『The Sutra says』 onwards, quoting teachings to explain the meaning; fourth, from 『Therefore, the Great Sutra』 onwards, quoting evidence to explain; fifth, from 『Previously explained』 onwards, summarizing the preceding four subtleties, further divided into two parts: first, summarizing similarities; second, from 『If so』 onwards, explaining doubts, further divided into two parts: first, raising doubts; second, from 『Repeated explanation』 onwards, resolving them. The explanation is further divided into two parts: first, the explanation by the Great Master (智顗 Zhiyi); second, the explanation by Zhang』an (章安 Guanding). The initial explanation by the Great Master is from three perspectives, and the third perspective is further divided into three parts: first, briefly describing the origin and end; second, from 『From the nature』 onwards, enumerating the positions; third, from 『Self-accomplishment』 onwards, summarizing. 『Self-accomplishment』 refers to progressing from the cause to the effect. 『Transforming others』 exists in every position. Next, from 『Privately I say』 onwards is Zhang』an』s explanation. Regarding 『One phrase is three phrases,』 it is further divided into two parts: first, explanation; second, from 『These』 onwards, concluding the meaning. The initial part refers to the Great Master』s own explanation in the preceding text, saying 『Three are not fixed, three threes discuss one,』 etc. Now, I present my personal understanding, reiterating the preceding meaning, praising the preceding significance, calling it the perfect Buddha-vehicle, different from the partial teaching of the Bodhisattva-vehicle. Regarding 『In the record,』 it refers to the Great Master』s explanation, which is Zhang』an』s record. Conversely, pointing to the subsequent differentiation of the three Dharma-treasuries is precisely the matter, the text of bringing forth the matter from the phenomena. I personally believe that this statement only exists when re-establishing the meditation, and since it already exists in the record, it can conversely point to the subsequent content. Since the expedient vehicles in the record all originate from the treasury phrase, hence it is said to be 『distinct.』 In this private explanation, each of the three phrases originates from an expedient vehicle, hence it is said to be 『common.』 Next, in the conclusion of the meaning, saying 『To separately explain three within one Buddha-vehicle,』 there is commonality and distinction here. If, when contemplating expedients in the Bodhimanda (道場, Bodhimanda, the place of enlightenment), three are separately explained, then it specifically refers to the three treasuries and three vehicles, teaching in the Deer Park (鹿苑 Mrigadava) after the sudden teaching. If discussing generally, all gradual teachings originate from the perfect and sudden teaching, that is, originating the Tripitaka (藏, Tripitaka), common (通, common), and distinct (別, distinct) teachings from the sudden teaching. Now, these three phrases all belong to the perfect teaching, hence it is said to be 『originating from the perfect teaching.』 Next, differentiating the three Dharma-treasuries is divided into two parts: first, generally explaining opening and closing; second, explaining separately according to the teachings. The initial general explanation is divided into two parts: first, generally discussing opening
合大意，次「佛從」下別開出方便乘，又六：先徴，次「如大經」下引經示相，三「何者」下釋其開相，四「又依經」下引證，五「例」下引例，六「以是」下結意。前三如文。四引證中二：初引經證者，福是事法故事屬藏，斥同有為。次引定力者，驗是福德，以諸權乘從藏開出，故二乘之人即是有為。五例中二：先舉能例，次「今以」下所例。此引界內意以例界外，驗二乘人是有為等，故云「以下例上」，既非中道，名為「福德」。別教地前並未見中，故知並從藏中開出。六「以是」下結，中二：先正結釋，次例結。初正結如前。次「亦是」下例結中雲「分別說五」等者，前三乘上更加人天，離兩二乘為七，離三菩薩為九，謂藏通別三菩薩也。若《止觀》中明方便乘九念處者，即除人天，開別地前三十心位以為三人，以人天乘無念處故。若言九人生方便土者，除六度菩薩，加圓六根，三藏菩薩不斷惑故，圓教六根未生實報。又九種醫九種土等，九名雖同，九義各別。
次約教中，初標、次釋。釋中自四：初三藏中二：先明三乘三軌，次「此教」下明教意。于中明所詮所至興廢，真不能運是所詮，故所以索車。言「真不能運」者，藏通二乘證偏真理，當教理極，故不名運。運是載義，亦名為遠。《易》云：「日
【現代漢語翻譯】 現代漢語譯本： 總而言之，接下來在『佛從』之後，分別闡述方便乘，共有六點：首先是提問，其次是『如大經』之後引用經典來展示其形態，第三是『何者』之後解釋其開顯的形態，第四是『又依經』之後引用經文來佐證，第五是『例』之後舉例說明，第六是『以是』之後總結要義。前三點如原文所述。第四點引用佐證分為兩部分：首先是引用經文佐證，福是事法，故事屬於藏教，斥責其與有為法相同。其次是引用定力來驗證這是福德，因為各種權乘都是從藏教中開顯出來的，所以二乘之人就是有為法。第五點舉例分為兩部分：首先是舉出能作為例子的事物，其次是『今以』之後舉出所要例證的事物。這裡引用界內的例子來比喻界外的事物，驗證二乘之人是有為法等等，所以說『以下例上』，既然不是中道，就稱為『福德』。別教菩薩在十地之前尚未見到中道，因此可知都是從藏教中開顯出來的。第六點『以是』之後總結，分為兩部分：首先是正面總結解釋，其次是舉例總結。首先是正面總結如前所述。其次是『亦是』之後的舉例總結中說『分別說五』等等，在三乘之上再加上人天二道，離開兩種二乘就是七，離開三菩薩就是九，指的是藏、通、別三教的菩薩。如果《止觀》中闡明方便乘的九念處，那就是除去人天二道，開顯別教十地之前的三十心位作為三人，因為人天乘沒有念處。如果說九人生於方便土，那就是除去六度菩薩，加上圓教的六根，因為三藏菩薩沒有斷除惑業，圓教的六根尚未生於實報土。此外，九種醫、九種土等等，九個名稱雖然相同，但九種含義各不相同。
接下來從教義的角度來分析，首先是標明，其次是解釋。解釋分為四個方面：首先是三藏教，分為兩點：首先闡明三乘三軌，其次是『此教』之後闡明教義。其中闡明所詮釋的內容、所到達的境界以及興盛和衰敗，真不能執行是所詮釋的內容，所以才要索取車。所說的『真不能運』，指的是藏教和通教的二乘證悟了偏頗的真理，是當教的極點，所以不稱為『運』。運是承載的意思，也稱為遠。《易經》說：
【English Translation】 English version: In summary, next, following 'Buddha from', separately expound the expedient vehicle, with six points: First is the question, second is 'as the Great Sutra' after quoting the scriptures to show its form, third is 'what' after explaining its manifested form, fourth is 'also according to the scriptures' after quoting scriptures to corroborate, fifth is 'example' after giving examples, sixth is 'therefore' after summarizing the main points. The first three points are as stated in the original text. The fourth point, citing corroboration, is divided into two parts: First, citing scriptures to corroborate, fortune is a matter of fact, and stories belong to the Tripitaka teaching, rebuking it for being the same as conditioned dharmas. Second, citing meditative power to verify that this is merit, because various provisional vehicles are manifested from the Tripitaka teaching, so people of the two vehicles are conditioned dharmas. The fifth point, giving examples, is divided into two parts: First, give an example of something that can be used as an example, and second, 'now with' after giving an example of something to be exemplified. Here, citing examples within the realm to compare with things outside the realm, verifying that people of the two vehicles are conditioned dharmas, etc., so it is said 'using the lower to exemplify the higher', since it is not the Middle Way, it is called 'merit'. Bodhisattvas of the Separate Teaching before the Ten Grounds have not yet seen the Middle Way, so it can be known that they are all manifested from the Tripitaka teaching. The sixth point, 'therefore' after summarizing, is divided into two parts: First, a positive summary explanation, and second, an example summary. First, the positive summary is as mentioned before. Second, the example summary after 'also is' says 'separately speaking of five', etc., adding the realms of humans and gods above the three vehicles, leaving the two vehicles as seven, leaving the three Bodhisattvas as nine, referring to the Bodhisattvas of the Tripitaka, Shared, and Separate teachings. If the 'Great Concentration and Insight' explains the nine mindfulness practices of the expedient vehicle, then it removes the realms of humans and gods, revealing the thirty mental states before the Ten Grounds of the Separate Teaching as three people, because the human and god vehicles have no mindfulness practices. If it is said that nine people are born in the expedient land, then it removes the Bodhisattvas of the Six Perfections, adding the six roots of the Perfect Teaching, because the Tripitaka Bodhisattvas have not cut off delusions, and the six roots of the Perfect Teaching have not yet been born in the Land of Actual Reward. Furthermore, the nine kinds of doctors, the nine kinds of lands, etc., although the nine names are the same, the nine meanings are different.
Next, analyze from the perspective of the teachings, first marking, then explaining. The explanation is divided into four aspects: First, the Tripitaka teaching, divided into two points: First, explain the three vehicles and three tracks, and second, 'this teaching' after explaining the meaning of the teaching. Among them, clarify what is being explained, the realm to be reached, and the rise and fall, truth cannot transport is what is being explained, so it is necessary to ask for a vehicle. The saying 'truth cannot transport' refers to the two vehicles of the Tripitaka and Shared teachings realizing partial truth, which is the extreme of the teaching, so it is not called 'transport'. Transport means carrying, and is also called far. The 'Book of Changes' says:
月執行」謂動也。《說文》云：「陸載曰運」。小果既極，故非運義。言「索車」者，長者先於火宅門外許諸子云「汝等出來，吾為汝等造作此車」，既非本有，故云「造作」。諸子出已不見果車，皆詣父所而白父言「愿賜我等三種寶車」，即索義也。下文廣明三乘索義(云云)。下文別教中不云索者，據后證道仍是實乘，故不須索。若據教道通皆須索，故云「不退菩薩亦不能知」。次通教中亦二：先明三軌中不分三乘異者，大同小異故不須分。從「此教」下明教意，具如三藏，尋之。
次明別教中三：先正明三軌，次引《攝大乘》辨非，三「若能」下結示。初文二：先正明，次引證解釋。次文者，先列釋，次斥又二：初總，次「何者」下別。又為六：初明不融之相，次「是則」下判，三「元夫」下明教意，四「此語」下今家誡示，五「又阿黎」下重斥判，六「若執」下誡勸。初二可知。三「元夫」去至「一途」等者，破別教教道及明立教道之意，于中先敘諸經論意，次明龍樹意同，並先用空遣蕩相著，後方分別歷別法門。當知前空亦空無明，無明尚空，豈存諸計無沒含藏種子耶？又此文中從先以無常去至於四德，此寄如來漸教示離執之方，此寄漸文兼具兩意：一約酪等四時，二約藏等四教，細類上下，亦應可
【現代漢語翻譯】 現代漢語譯本 『月執行』（yue yun xing）是指運動的意思。《說文解字》說：『陸地運輸叫做運』。小果已經到了極限，所以不是『運』的含義。說『索車』（suo che）的原因是，長者（zhang zhe，指佛陀）先前在火宅門外答應他的孩子們說：『你們出來，我為你們製造這種車』，既然不是原本就有的，所以說是『造作』。孩子們出來后沒有看見（先前答應的）果車，都到父親那裡去告訴父親說：『希望賜給我們三種寶車』，這就是『索』（suo，索取）的含義。下文將廣泛闡明三乘（san cheng，聲聞乘、緣覺乘、菩薩乘）的『索』的含義（等等）。下文別教（bie jiao，佛教的四教之一，即華嚴宗所立的藏、通、別、圓四教中的別教）中沒有說『索』，是因為根據後來證道的（結果）仍然是實乘（shi cheng，真實的乘），所以不需要『索』。如果根據教道（jiao dao，教義和修行方法）來說，都必須『索』，所以說『不退菩薩（bu tui pu sa，不會退轉的菩薩）也不能知道』。其次，通教（tong jiao，佛教的四教之一，即華嚴宗所立的藏、通、別、圓四教中的通教）中也分為兩部分：首先說明三軌（san gui，指佛、法、僧三寶）中不區分三乘的差異，因為大同小異，所以不需要區分。從『此教』（ci jiao）以下說明教義，詳細內容如同三藏（san zang，經、律、論三部分），可以去查閱。 其次說明別教中的三種情況：首先是正式說明三軌，其次引用《攝大乘論》（She Da Cheng Lun）來辨別錯誤，第三，從『若能』（ruo neng）以下總結說明。最初的部分分為兩點：首先是正式說明，其次是引用證據來解釋。其次的部分，首先是列出解釋，其次是駁斥，又分為兩點：首先是總的駁斥，其次是從『何者』（he zhe）以下分別駁斥。又分為六點：首先說明不融合的相狀，其次從『是則』（shi ze）以下進行判斷，第三從『元夫』（yuan fu）以下說明教義，第四從『此語』（ci yu）以下是今家的告誡，第五從『又阿黎』（you a li）以下再次駁斥判斷，第六從『若執』（ruo zhi）以下是告誡勸勉。最初的兩點可以理解。第三，從『元夫』到『一途』等等，是破斥別教的教道，並說明建立教道的意義，其中首先敘述諸經論的意義，其次說明龍樹（Long Shu，佛教史上重要人物，大乘佛教中觀學派的創始人）的意義相同，並且先用空（kong，佛教術語，指一切事物沒有固定不變的自性）來遣除執著，然後才分別歷數不同的法門。應當知道，前面的空也空掉了無明（wu ming，佛教術語，指對事物真相的迷惑和無知），無明尚且空掉了，哪裡還存在各種計較、沒有包含藏匿的種子呢？又，這段文字中，從先以無常（wu chang，佛教術語，指一切事物都是變化無常的）到四德（si de，佛教術語，指常、樂、我、凈四種功德），這是寄託如來（Ru Lai，佛的十號之一）逐漸教導人們離開執著的方法，這段寄託漸教（jian jiao，逐漸引導的教法）的文字兼具兩種含義：一是比喻酪等四種時期的變化，二是比喻藏教等四種教義，仔細分類上下，也應該是可以理解的。
【English Translation】 English version 'Yue Yun Xing' (月執行, the moon's movement) means movement. 'Shuo Wen' (說文, Explaining Simple and Analyzing Compound Characters) says: 'Land transportation is called Yun (運, transport)'. The small fruit has reached its limit, so it is not the meaning of 'Yun'. The reason for saying 'Suo Che' (索車, demanding carts) is that the elder (長者, zhang zhe, referring to the Buddha) had previously promised his children outside the gate of the burning house, saying, 'Come out, and I will make this cart for you.' Since it was not originally there, it is said to be 'made'. After the children came out and did not see the (promised) fruit cart, they all went to their father and told him, 'We wish to be given three kinds of treasure carts.' This is the meaning of 'Suo' (索, demand). The following text will extensively explain the meaning of 'Suo' in the Three Vehicles (三乘, san cheng, Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna) (etc.). The reason why the 'Separate Teaching' (別教, bie jiao, one of the Four Teachings established by the Huayan School, namely the Separate Teaching in the Tripitaka, Common, Separate, and Perfect Teachings) does not mention 'Suo' in the following text is because, according to the subsequent enlightenment, it is still the 'Real Vehicle' (實乘, shi cheng, the real vehicle), so there is no need to 'Suo'. If, according to the 'Teaching Path' (教道, jiao dao, teachings and practices), all must 'Suo', so it is said that 'Non-retrogressing Bodhisattvas (不退菩薩, bu tui pu sa, Bodhisattvas who do not regress) also cannot know'. Secondly, the 'Common Teaching' (通教, tong jiao, one of the Four Teachings established by the Huayan School, namely the Common Teaching in the Tripitaka, Common, Separate, and Perfect Teachings) is also divided into two parts: first, it explains that there is no distinction between the Three Vehicles in the Three Models (三軌, san gui, referring to the Three Jewels of Buddha, Dharma, and Sangha), because they are largely the same with minor differences, so there is no need to distinguish them. From 'This Teaching' (此教, ci jiao) onwards, it explains the meaning of the teaching, the details of which are like the 'Tripitaka' (三藏, san zang, the three parts of the Buddhist canon: Sutras, Vinaya, and Abhidhamma), which can be consulted. Secondly, it explains the three situations in the 'Separate Teaching': first, it formally explains the Three Models; second, it quotes the 'Mahāyānasaṃgraha' (攝大乘論, She Da Cheng Lun) to distinguish errors; and third, from 'If Able' (若能, ruo neng) onwards, it concludes the explanation. The initial part is divided into two points: first, the formal explanation; second, quoting evidence to explain. The second part, first, lists the explanations; second, refutes, which is further divided into two points: first, the general refutation; second, from 'What' (何者, he zhe) onwards, the separate refutation. It is further divided into six points: first, it explains the aspects of non-integration; second, from 'Then' (是則, shi ze) onwards, it judges; third, from 'Originally' (元夫, yuan fu) onwards, it explains the teaching; fourth, from 'This Saying' (此語, ci yu) onwards, it is the admonition of the present school; fifth, from 'Also Ālaya' (又阿黎, you a li) onwards, it refutes the judgment again; sixth, from 'If Attached' (若執, ruo zhi) onwards, it is admonition and exhortation. The first two points are understandable. Third, from 'Originally' to 'One Path' etc., it refutes the teaching path of the Separate Teaching and explains the meaning of establishing the teaching path, in which it first narrates the meaning of the various sutras and treatises, and then explains that the meaning of Nāgārjuna (龍樹, Long Shu, an important figure in Buddhist history, the founder of the Madhyamaka school of Mahayana Buddhism) is the same, and first uses emptiness (空, kong, a Buddhist term referring to the lack of fixed and unchanging self-nature in all things) to dispel attachment, and then separately enumerates the different Dharma gates. It should be known that the previous emptiness also empties ignorance (無明, wu ming, a Buddhist term referring to the delusion and ignorance of the true nature of things), and even ignorance is emptied, so how can there still be various calculations, no hidden seeds? Also, in this passage, from first with impermanence (無常, wu chang, a Buddhist term referring to the impermanence of all things) to the Four Virtues (四德, si de, Buddhist term referring to the four virtues of permanence, bliss, self, and purity), this entrusts the Tathāgata (如來, Ru Lai, one of the ten titles of the Buddha) with the method of gradually teaching people to leave attachment, this passage entrusting the gradual teaching (漸教, jian jiao, teaching of gradual guidance) has two meanings: one is a metaphor for the changes in the four periods of milk, etc., and the other is a metaphor for the four teachings of the Tripitaka Teaching, etc., carefully classifying the upper and lower, it should also be understandable.
見。從「凈諸法」已去，正示滅后說法之人，亦應先蕩諸相著已，后還用於自他四句為他說法。四今家誡示中雲「如除病」去重更舉喻。從「那得」去責其計者，汝未遣著何得妄計阿黎耶識出一切法？從「本之」去判其有惑，故惑猶存、新惑更重。從「故知」去判屬界外，仍非界外通方法門，故云「一途」。于彼界外尚是一途，何得界內博地執諍？六誡勸中雲「語見」者，依教語而起見，不入真道。又云「多唅兒蘇」等者，《大經》第四〈四相品〉云：「有一女人乳養嬰兒，來詣佛所，有所顧念，心自思惟在一面坐。爾時世尊知而故問：汝以愛念，多唅兒蘇，不如籌量消與不消。爾時女人即白佛言：甚奇世尊！善知我心，惟愿世尊為我少說，我於今朝多唅兒蘇，恐將不消。佛言：汝兒所食尋即消化更增壽命。女人聞已心大歡喜。」疏云：「凡養嬰兒，唅蘇傷多，尚恐夭命，況復餘食？女人譬慈，嬰兒譬信，乳養譬聞法，唅蘇譬讚歎生喜，喜多尚妨于道，況復癡怒？」今以蘇多譬生語見，故與喜貪義同，依實起見尚損慧命，況于偏乘而生取著？故《大經》第八云：「無礙智甘露，所謂大乘典，如是大乘典，亦名雜毒藥。如蘇醍醐等，及以諸石蜜，服消成甘露，不消成毒藥。方等亦如是，智者為甘露，愚不知佛性，服之成
毒藥。」
次明圓教中二：先正釋，次「是名」下結成乘意。初文又三：先略釋三法，次「若迷」下明三障，三「法身」下辨體用。初文又二：初釋，次「三法」下融通。初文中言「圓乘體」者，皆須從初因以至於果，因果所取名為乘體。前之二教雖即同有真性觀照，能照所照但依權理，別教教道又以地前緣修方便而為乘體，故前三教所明乘體皆不至極，未極息教是故索車。圓教乘體從始至終而非始終，是故達到，乘義猶在，故以真性始終不動而為車體，故此車體非運而運。次融通中三：法、譬、合。次「若迷」下明三障障於三法，于中又四：初正明三障以障三軌，次「若即」下明破障顯軌，三「真性」下結顯三軌以成三德，四「此兩」下結成能嚴所嚴。三辨大車體用中二：先法，次引譬證。次結教意中二：先以人顯所乘，次「無字」下明乘之所至。于中又二：先立疑徴起，次「若自」下釋疑，又二：先以運義釋乘，次「複次」下有運不運釋乘。初文又二，先略釋，次「故文云」下引證，又三：法、譬、合。次文者又二：初略立，次融通又二：先融通，次引例釋前圓乘不二。言「轉不轉皆跋致」者，《大論》七十七〈發趣品〉云：「轉二乘心入菩薩位，第一義中一相尚無，故無所轉、無菩薩位。」此約三乘理性
【現代漢語翻譯】 毒藥』。
其次在明圓教中分為兩部分：首先是正式解釋，然後從『是名』開始總結成乘的意義。在第一部分中又分為三點：首先是簡要解釋三法，然後從『若迷』開始闡明三障，第三從『法身』開始辨析體和用。在第一部分中又分為兩點：首先是解釋，然後從『三法』開始融合貫通。在解釋部分中提到『圓乘體』，都必須從最初的因到最終的果，因果所取名為乘體。之前的二教雖然也同樣具有真性觀照，但能照和所照都依賴於權宜之理，別教的教道又以地前緣修方便作為乘體，因此前三教所闡明的乘體都不夠究竟，未達到究竟的教義因此需要索取車。圓教的乘體從始至終而非有始有終，因此能夠達到，乘的意義仍然存在，所以用真性始終不動作為車體，因此這車體非運而運。其次在融合貫通中分為三部分：法、譬、合。然後從『若迷』開始闡明三障障礙三軌，其中又分為四點：首先是正式闡明三障以障礙三軌，然後從『若即』開始闡明破除障礙顯現軌則，第三從『真性』開始總結顯現三軌以成就三德，第四從『此兩』開始總結成就能嚴和所嚴。第三辨析大車體和用分為兩部分：先是法，然後是引用比喻來證明。其次總結教義分為兩部分：首先用人來顯現所乘，然後從『無字』開始闡明乘所到達的地方。其中又分為兩部分：首先提出疑問來引發討論，然後從『若自』開始解釋疑問，又分為兩點：首先用運的意義來解釋乘，然後從『複次』開始用有運和不運來解釋乘。第一部分又分為兩點，先是簡要解釋，然後從『故文云』開始引用證明，又分為三部分：法、譬、合。第二部分又分為兩點：首先是簡要確立，然後融合貫通又分為兩點：首先是融合貫通，然後引用例子來解釋之前的圓乘不二。說到『轉不轉皆跋致 (Avivartika)』，《大論 (Mahāprajñāpāramitopadeśa)》第七十七〈發趣品〉中說：『轉二乘心入菩薩位，第一義中一相尚無，故無所轉、無菩薩位。』這是從三乘理性的角度來說的
【English Translation】 『Poison.』
Next, in explaining the perfect teaching (Yuán jiào) there are two parts: first, the formal explanation, and then, starting from 『is named,』 summarizing the meaning of the vehicle (Yana). In the first part, there are three points: first, a brief explanation of the three dharmas (sān fǎ), then, starting from 『if confused,』 clarifying the three obstacles (sān zhàng), and third, starting from 『Dharmakaya (fǎshēn),』 distinguishing substance (tǐ) and function (yòng). In the first part, there are two points: first, the explanation, and then, starting from 『three dharmas,』 merging and interpenetrating. In the explanation section, when mentioning 『perfect vehicle substance,』 it must be from the initial cause to the final effect, and the cause and effect taken together are named vehicle substance. Although the previous two teachings also have true nature contemplation, the contemplator and the contemplated both rely on expedient principles, and the teaching path of the separate teaching (bié jiào) takes the pre-ground conditioned cultivation of skillful means as the vehicle substance. Therefore, the vehicle substances explained by the previous three teachings are not ultimate, and the teachings that have not reached the ultimate therefore need to ask for a vehicle. The perfect teaching's vehicle substance is from beginning to end without beginning or end, therefore it can reach, and the meaning of the vehicle still exists, so the true nature that is always unmoving is taken as the vehicle substance, therefore this vehicle substance moves without moving. Next, in merging and interpenetrating, there are three parts: dharma, analogy, and combination. Then, starting from 『if confused,』 clarifying that the three obstacles obstruct the three models (sān guǐ), in which there are four points: first, formally clarifying that the three obstacles obstruct the three models, then, starting from 『if immediately,』 clarifying that breaking through the obstacles reveals the models, third, starting from 『true nature,』 summarizing that revealing the three models accomplishes the three virtues (sān dé), and fourth, starting from 『these two,』 summarizing the accomplishment of the adorner and the adorned. The third distinguishing of the great vehicle's substance and function is divided into two parts: first is dharma, and then is citing analogies to prove it. Next, summarizing the teaching's meaning is divided into two parts: first, using people to reveal what is being carried, and then, starting from 『no word,』 clarifying the place the vehicle arrives at. In which there are two parts: first, raising doubts to initiate discussion, and then, starting from 『if self,』 explaining the doubts, which is again divided into two points: first, using the meaning of movement to explain the vehicle, and then, starting from 『furthermore,』 using moving and not moving to explain the vehicle. The first part is again divided into two points, first a brief explanation, and then, starting from 『therefore the text says,』 citing proof, which is again divided into three parts: dharma, analogy, and combination. The second part is again divided into two points: first, briefly establishing, and then merging and interpenetrating, which is again divided into two points: first, merging and interpenetrating, and then citing examples to explain the previous non-duality of the perfect vehicle. Speaking of 『turning or not turning are all irreversible (Avivartika),』 the Mahāprajñāpāramitopadeśa (Dà lùn) Chapter 77, 『Chapter on Setting Forth,』 says: 『Turning the two vehicle mind into the Bodhisattva position, in the ultimate meaning, not even one characteristic exists, therefore there is nothing to turn, and no Bodhisattva position.』 This is from the perspective of the rationality of the three vehicles.
不當轉與不轉，今亦約理而為體用，理體無退故皆跋致。「動不動皆毗尼」者，人天毗尼名為不動，無漏毗尼名之為動，雖世出世皆名毗尼，若約理論無動不動，故約理性無非毗尼，皆具足有一心十戒故也。故圓教乘無發不發，皆名為乘。然此四教各具三軌，非但深淺不同，亦乃乘體誠異，以諸乘體不同故也。所以藏別兩教咸以智慧為體，通圓兩教咸以真性為體者，良以體為所乘，未可暫廢，以藏別真性果滿方成，儻指體在，當以何為運？若用觀照，則從始至終，故通圓居因即事論性，即事之性果位乃窮，是故兩教真為乘體。又前之兩教通雖稍優並不知常，置而不說；別雖同證，教道全權，故苦破之令同證道；圓雖理極尚有始終，恐世濫行，故須委辨。是故廣以因果自他類例等釋乘義不息，方名實乘。若得此意，別顯一科，義猶指掌，如迷此者自行何依？禿乘雖闕，莊校車體猶存，忽昧斯旨乘何而去？能乘所至一切都廢，是則以火宅為寶渚，必為所燒；指煩惑為能乘，義須傾覆。◎
法華玄義釋簽卷第十一 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十二
天臺沙門湛然述
◎三判粗妙中二：先約四教，次約五味。先約四教中二：即三粗、一妙。前三為三
【現代漢語翻譯】 現代漢語譯本： 關於『當轉與不轉』的問題，現在從理論上將『轉』與『不轉』視為體和用的關係，因為理體不會退轉，所以都是跋致（不可退轉）。『動不動皆毗尼』的意思是，人天毗尼（人天乘的戒律）名為不動，無漏毗尼（聲聞乘、緣覺乘、菩薩乘的戒律）名之為動。雖然世間和出世間的戒律都稱為毗尼，但如果從理論上來說，就沒有動與不動的區別，所以從理性上來說，沒有不是毗尼的，因為都具足一心十戒。因此，圓教的乘，無論發與不發，都稱為乘。然而，這四教各自具有三軌（正軌、助軌、奪軌），不僅深淺不同，而且乘的本體也確實不同，因為各個乘的本體不同。所以，藏教和別教都以智慧為本體，通教和圓教都以真性為本體，這是因為本體是所乘之物，不可暫時廢棄。對於藏教和別教來說，真性要到果滿才能成就，如果說本體就在那裡，那麼用什麼來執行呢？如果用觀照，則從始至終都需要，所以通教和圓教在因地就從事論性，從事之性到果位才達到窮盡，因此這兩個教以真性為乘的本體。另外，前面的兩個教，通教雖然稍微優秀，但並不知道常住之性，所以不談論；別教雖然共同證得，但教道完全是權巧方便，所以要破除它，使之共同證得道；圓教雖然道理極高，但還有始終，恐怕世人濫用，所以需要詳細辨別。因此，廣泛地用因果、自他、類例等來解釋乘的意義，永不停止，才能稱為實乘。如果明白了這個意思，單獨顯示一個科目，意義就像指著手掌一樣清楚。如果迷惑於此，自行修持又依據什麼呢？禿乘雖然有所欠缺，但莊嚴的車體仍然存在，如果忽然不明白這個宗旨，又乘什麼而去呢？能乘和所至的一切都廢棄了，這就是把火宅當作寶地，必定會被燒燬；如果把煩惱迷惑當作能乘，義理上必然會傾覆。 English version: Regarding the question of 'turning and not turning,' now, from a theoretical perspective, 'turning' and 'not turning' are regarded as the relationship between substance and function. Because the substance of principle does not regress, they are all Avaivartika (irreversible). The meaning of 'moving and not moving are all Vinaya' is that the Vinaya of humans and gods (the precepts of the human and heavenly vehicle) is called non-moving, and the Vinaya of non-outflows (the precepts of the Sravaka, Pratyekabuddha, and Bodhisattva vehicles) is called moving. Although both worldly and transcendental precepts are called Vinaya, if speaking from a theoretical perspective, there is no distinction between moving and non-moving. Therefore, from the perspective of rationality, there is nothing that is not Vinaya, because all are fully endowed with the One Mind and the Ten Precepts. Therefore, in the perfect teaching's vehicle, whether it is initiated or not, it is called a vehicle. However, these four teachings each possess three tracks (the correct track, the auxiliary track, and the destructive track), which differ not only in depth but also in the very substance of the vehicle, because the substances of the various vehicles are different. Therefore, the Tripitaka teaching and the Distinct teaching both take wisdom as their substance, while the Connecting teaching and the Perfect teaching both take true nature as their substance. This is because the substance is what is ridden upon and cannot be temporarily abandoned. For the Tripitaka and Distinct teachings, true nature can only be achieved when the fruition is complete. If it is said that the substance is already there, then what is used to operate it? If contemplation is used, it is needed from beginning to end. Therefore, the Connecting and Perfect teachings discuss nature in terms of phenomena at the causal stage, and the nature of phenomena reaches its ultimate end at the fruition stage. Therefore, these two teachings take true nature as the substance of the vehicle. Furthermore, of the previous two teachings, the Connecting teaching, although slightly superior, does not know the nature of permanence, so it is not discussed; the Distinct teaching, although jointly realized, is entirely expedient in its teaching path, so it must be broken down to jointly realize the path. The Perfect teaching, although its principle is extremely high, still has a beginning and an end, and there is concern that people will misuse it, so it needs to be carefully distinguished. Therefore, extensively explaining the meaning of the vehicle using cause and effect, self and other, analogies, and so on, without ceasing, can be called a real vehicle. If this meaning is understood, displaying a single category separately, the meaning is as clear as pointing to the palm of one's hand. If one is confused about this, what does one rely on for self-cultivation? Although the bald vehicle is deficient, the adorned vehicle body still exists. If one suddenly does not understand this purpose, what does one ride upon to go? If the able vehicle and all that it reaches are abandoned, then this is taking the burning house as a treasure land, and one will surely be burned. If one takes afflictions and delusions as the able vehicle, the meaning must be overturned.
【English Translation】 法華玄義釋簽卷第十一 (Fa Hua Xuan Yi Shi Qian, Eleventh Scroll): Commentary on the Profound Meaning of the Lotus Sutra, Eleventh Scroll 大正藏第 33 冊 No. 1717 法華玄義釋簽 (Taisho Tripitaka, Volume 33, No. 1717: Fa Hua Xuan Yi Shi Qian): Taisho Tripitaka, Volume 33, No. 1717, Commentary on the Profound Meaning of the Lotus Sutra 法華玄義釋簽卷第十二 (Fa Hua Xuan Yi Shi Qian, Twelfth Scroll): Commentary on the Profound Meaning of the Lotus Sutra, Twelfth Scroll 天臺沙門湛然述 (Tiantai Shamen Zhanran Shu): Composed by the Shramana Zhanran of Tiantai ◎三判粗妙中二：先約四教，次約五味。先約四教中二：即三粗、一妙。前三為三 (◎Three Judgments of Rough and Subtle, in Two Parts: First, based on the Four Teachings; Second, based on the Five Flavors. First, based on the Four Teachings, in Two Parts: Namely, Three Rough and One Subtle. The First Three are Three): ◎Three Judgments of Rough and Subtle, in Two Parts: First, based on the Four Teachings; Second, based on the Five Flavors. First, based on the Four Teachings, in Two Parts: Namely, Three Rough and One Subtle. The First Three are Three
，初三藏中為四：初明三相，次「既是」下明教意，三「不見」下引證，四「半字」下判決。初又二：初總明三法，次「四念」下明三法所至。言「半字」者，《大經》第五云：「譬如長者唯有一子，心常憶念憐愛無已，將詣師所，欲令受業，懼不速成，尋便將還。以愛念故，晝夜慇勤教其半字，而不教誨毗伽羅論，力未堪故。」言「半字」者，謂九部經。「毗伽羅論」者，謂方等典，此以理等名方等典，非謂生蘇調斥方等。次通教中二：先明三法，次判。初文者二：先總明，次「干慧」下明所至。次別教中三：初明三法，次「緣修」下明教意，三「若爾」下判。初文亦二：初總明三法，次「十信」下明三法所至。次明圓教中二：先正釋，次「故瓦官」下以現事驗。初又二：初正釋三法，次明所至。初又二：初正釋，次「只點如來藏為廣」下以大車釋成。初文又二：先正釋，次「只點」下融通。初文約實相以論二者，正明即體論用故也。更融通者，恐未了者二義猶別，是故三法展轉相融。此中四句，初句空藏為實，第四句實為空藏，中間二句但云空為藏、藏為空，此語猶略，貴在得意。若具足存中間兩句，應云空為藏實，藏實為空，藏為空實，空實為藏，則成三對六句也。次以車體用釋成，中二：初明體中融即，次「
【現代漢語翻譯】 現代漢語譯本 初三藏（Tripitaka）中分為四個部分：首先闡明三相（three characteristics），其次從『既是』開始闡明教義，第三從『不見』開始引用論證，第四從『半字』開始進行判決。首先闡明三相又分為兩個部分：首先總括地闡明三法（three dharmas），其次從『四念』開始闡明三法所達到的境界。 所說的『半字』，出自《大經》（Mahaparinirvana Sutra）第五卷：『譬如一位長者只有一個兒子，心中常常憶念憐愛沒有止境，將他帶到老師那裡，想要讓他學習，又擔心不能快速完成，隨即又帶了回來。因為愛念的緣故，日夜勤奮地教他半字，而不教誨毗伽羅論（Vyakarana），因為他的能力還不能勝任。』這裡所說的『半字』，指的是九部經（nine divisions of scriptures）。『毗伽羅論』指的是方等典（Vaipulya Sutras），這裡是用理等（equality of principles）來稱呼方等典，而不是指生蘇調斥方等（criticizing Vaipulya like raw milk, cooked milk, curdled milk）。 其次，在通教（common teaching）中分為兩個部分：首先闡明三法，其次進行判決。闡明三法的部分又分為兩個部分：首先總括地闡明，其次從『干慧』開始闡明所達到的境界。 其次，在別教（distinct teaching）中分為三個部分：首先闡明三法，其次從『緣修』開始闡明教義，第三從『若爾』開始進行判決。闡明三法的部分也分為兩個部分：首先總括地闡明三法，其次從『十信』開始闡明三法所達到的境界。 其次，闡明圓教（perfect teaching）分為兩個部分：首先是正面的解釋，其次從『故瓦官』開始用現實的事例來驗證。首先是正面的解釋又分為兩個部分：首先是正面的解釋，其次從『只點如來藏為廣』開始用大車（great vehicle）來解釋成就。首先是正面的解釋又分為兩個部分：首先是正面的解釋，其次從『只點』開始進行融通。 首先從實相（reality）的角度來論述兩者，正是爲了闡明即體論用（essence and function are inseparable）。進一步進行融通，是擔心沒有理解的人認為兩種含義仍然有區別，因此三法相互融合。這裡有四句話，第一句是空藏（emptiness treasury）為實（reality），第四句是實為空藏，中間兩句只說空為藏、藏為空，這種說法比較簡略，重要的是領會其意。如果完整地保留中間兩句，應該說空為藏實，藏實為空，藏為空實，空實為藏，這樣就形成了三對六句。 其次，用車的體用（essence and function）來解釋成就，分為兩個部分：首先闡明體中融即（essence is interpenetrating and identical），其次...
【English Translation】 English version The Third Tripitaka is divided into four parts: first, clarifying the three characteristics; second, starting from 'since it is' clarifying the teaching's meaning; third, starting from 'not seeing' citing evidence; and fourth, starting from 'half-word' making a judgment. The first part, clarifying the three characteristics, is further divided into two parts: first, generally clarifying the three dharmas; second, starting from 'four mindfulnesses' clarifying the state reached by the three dharmas. The term 'half-word' comes from the fifth volume of the Mahaparinirvana Sutra: 'For example, a wealthy man has only one son, whom he constantly remembers and loves without end. He takes him to a teacher, wanting him to study, but fearing that he will not complete it quickly, he immediately brings him back. Because of his love and care, he diligently teaches him half a word day and night, but does not teach him Vyakarana, because his ability is not yet sufficient.' Here, 'half-word' refers to the nine divisions of scriptures. 'Vyakarana' refers to the Vaipulya Sutras. Here, the Vaipulya Sutras are referred to by the equality of principles, not referring to criticizing Vaipulya like raw milk, cooked milk, curdled milk. Next, in the common teaching, there are two parts: first, clarifying the three dharmas; second, making a judgment. The part clarifying the three dharmas is further divided into two parts: first, generally clarifying; second, starting from 'dry wisdom' clarifying the state reached. Next, in the distinct teaching, there are three parts: first, clarifying the three dharmas; second, starting from 'conditioned cultivation' clarifying the teaching's meaning; and third, starting from 'if so' making a judgment. The part clarifying the three dharmas is also divided into two parts: first, generally clarifying the three dharmas; second, starting from 'ten faiths' clarifying the state reached by the three dharmas. Next, clarifying the perfect teaching is divided into two parts: first, the direct explanation; and second, starting from 'therefore Waguan' using real-world examples to verify. The first part, the direct explanation, is further divided into two parts: first, the direct explanation; and second, starting from 'only pointing to the Tathagatagarbha as vast' using the great vehicle to explain accomplishment. The first part, the direct explanation, is further divided into two parts: first, the direct explanation; and second, starting from 'only pointing' integrating and harmonizing. First, discussing the two from the perspective of reality, it is precisely to clarify that essence and function are inseparable. Further integration and harmonization is to alleviate the concern that those who have not understood may still see the two meanings as distinct, therefore the three dharmas are mutually integrated. There are four sentences here. The first sentence is that the emptiness treasury is reality, the fourth sentence is that reality is the emptiness treasury, and the two sentences in the middle only say that emptiness is the treasury and the treasury is emptiness. This way of speaking is relatively brief, and the important thing is to grasp the meaning. If the two sentences in the middle are fully retained, it should be said that emptiness is the treasury of reality, the treasury of reality is emptiness, the treasury is the emptiness of reality, and the emptiness of reality is the treasury, thus forming three pairs of six sentences. Next, using the essence and function of a cart to explain accomplishment, it is divided into two parts: first, clarifying the interpenetration and identity within the essence; and second...
又點」下明與具度融即車體即是理性即也。具度即是對修明即，初文三對，初「只點」下明體有用，故高廣。次二對明體用相即，初對者明用即是體，故非高非廣，次對者明體即用，故是高是廣。然第三對不殊初對，為對第二以明第三，故初對中雲只點者，體即藏空，明體高廣，細尋此意，同異可見。言「如來藏」者，具如《占察》下卷末文。次「攝具度」者，即大車之具度，故不異也。則《止觀》中正助合行，其意可見。于中二：先釋，次以不思議結不異。次明三法所至，中二：先釋，次引證。釋中三法展轉至於妙覺，余教不然，是故妙也。以我之因為汝之果，故三並非妙。次事驗中，凡是大師妙會諸處，指斥他師、護時人情，故云「有人」耳。五味，可知。
四明開，中三：初總標，次釋，三從「人天」下結。釋中意者，以初句開人天，次句開別教，第三句開藏通，一一文中三：皆先引經立相，次明過失，三正為開。初引經明理妙，彼執者不知，故皆斥有過，至法華並開無不歸妙。從「此是」下明過中雲「而其家大小都無知者」者，《大經》第八〈如來性品〉貧女譬中引金藏喻，如《止觀》第一記已具引文。今更略消喻義，「其家」者五陰也，陰有佛性而大小不知。古人多釋，有云四果為大，凡夫為小；論
【現代漢語翻譯】 現代漢語譯本： 再說『下明』與『具度』融合，即是車體，也就是理性。『具度』即是針對修明而言。最初的三個對應關係中，第一個『只點』下說明體有用，所以顯得高廣。接下來的兩對說明體用相即，第一對說明用即是體，所以非高非廣；第二對說明體即是用，所以是高是廣。然而第三對與第一對沒有區別，是爲了對應第二對以說明第三對，所以第一對中說『只點』，體即是藏空，說明體的高廣，仔細尋味此意，相同與不同之處可以明白。說到『如來藏』，詳細內容見《占察善惡業報經》下卷末尾的文字。接下來『攝具度』，即是大車的具度，所以沒有不同。那麼《止觀》中正助合行的意義，就可以明白了。其中分為兩部分：先解釋，然後用不可思議來總結沒有不同。接下來闡明三法所到達的境界，其中分為兩部分：先解釋，然後引用證據。解釋中說明三法輾轉到達妙覺，其他教派不是這樣，所以才稱為『妙』。因為我的因成為你的果，所以三法並非妙。接下來在事例驗證中，凡是天臺大師在巧妙的場合，指責其他法師、顧及當時人們的情感，所以說『有人』罷了。五味的比喻，可以理解。
四、闡明開顯，分為三部分：首先是總標，其次是解釋，第三是從『人天』下進行總結。解釋中的意思是，用第一句開顯人天乘，用第二句開顯別教，用第三句開顯藏通二教，每一段文字中都包含三個方面：都先引用經文來確立相狀，然後說明過失，第三才是真正爲了開顯。首先引用經文說明理妙，那些執著的人不明白，所以都斥責他們有過失，到了《法華經》全部開顯，沒有不歸於妙的。從『此是』下說明過失，其中說到『而其家大小都無知者』，出自《大般涅槃經》第八〈如來性品〉中貧女的比喻，如同《止觀》第一的記錄已經詳細引用了原文。現在再稍微解釋一下比喻的含義，『其家』指的是五陰，五陰具有佛性，但是大小都不知曉。古人有很多解釋，有人說四果為大，凡夫為小；論中...
【English Translation】 English version: Furthermore, the 'lower illumination' (xia ming) and 'complete measure' (ju du) merging together is the body of the chariot, which is also rationality. 'Complete measure' is in relation to the cultivated illumination. In the initial three correspondences, the first, under 'only the point' (zhi dian), clarifies that the substance has function, hence it appears high and broad. The next two correspondences clarify the non-duality of substance and function. The first of these clarifies that function is substance, hence neither high nor broad; the next clarifies that substance is function, hence it is high and broad. However, the third correspondence is not different from the first, it is to correspond to the second in order to clarify the third. Therefore, in the first correspondence, it is said 'only the point,' the substance is the treasury of emptiness, clarifying the substance's height and breadth. Carefully examine this meaning, and the similarities and differences will be apparent. Speaking of 'Tathagatagarbha' (如來藏), refer to the end of the lower scroll of the 'Good and Bad Retribution Sutra' (占察善惡業報經). Next, 'embracing the complete measure' (she ju du) refers to the complete measure of the great chariot, hence there is no difference. Then, the meaning of the combined practice of principal and auxiliary in 'Stopping and Observing' (止觀) can be understood. Within this, there are two parts: first, explanation; second, concluding the non-difference with the inconceivable. Next, clarifying where the three dharmas arrive, within this there are two parts: first, explanation; second, citing evidence. The explanation clarifies that the three dharmas gradually reach Wonderful Enlightenment (妙覺), other schools are not like this, hence it is called 'wonderful.' Because my cause becomes your effect, therefore the three dharmas are not wonderful. Next, in the verification of events, whenever the Great Master (大師) is in wonderful gatherings, pointing out other teachers and protecting the feelings of the people of the time, hence it is said 'someone' (有人). The analogy of the five flavors can be understood.
Four, clarifying the opening, divided into three parts: first, a general statement; second, explanation; third, concluding from 'humans and devas' (人天) downwards. The meaning in the explanation is that the first sentence opens up the Human and Deva Vehicle (人天乘), the second sentence opens up the Distinct Teaching (別教), and the third sentence opens up the Store and Common Teachings (藏通二教). Each section contains three aspects: all first cite sutras to establish characteristics, then explain the faults, and third, truly for the sake of opening. First, citing sutras to clarify the wonderfulness of principle, those who are attached do not understand, hence they all criticize them for having faults, and by the time of the Lotus Sutra (法華經), everything is opened up, and nothing does not return to the wonderful. From 'this is' (此是) downwards, clarifying the faults, where it says 'but their family, big and small, all do not know' (而其家大小都無知者), comes from the parable of the poor woman in the eighth 'Tathagata-nature Chapter' (如來性品) of the 'Great Nirvana Sutra' (大般涅槃經), just as the first record of 'Stopping and Observing' (止觀) has already cited the original text in detail. Now, let's briefly explain the meaning of the metaphor again, 'their family' (其家) refers to the five skandhas (五陰), the five skandhas have Buddha-nature (佛性), but big and small do not know. The ancients have many explanations, some say the four fruits (四果) are big, and ordinary people (凡夫) are small; the treatise...
人云菩薩為大，聲聞為小。章安云人天為小，析空二乘為大；析空二乘為小，體空二乘為大；但空二乘為小，但空菩薩為大；但空菩薩為小，出假菩薩為大。如是大小皆悉不知，別教雖知帶教道故，故教屬權。第二句開中又如三譬以顯開相。言「定不定」者，定是緣修，計定能顯理；不定謂真修，能破定計。以真修望于緣修，亦有二義。譬中雲「如輪王能破安」者，輪寶威伏如破，十善化世如安。今亦如是，遍一切法為破，亦無能破名安：又除暗如破，生物如安。除瘼養珠，準此可見。第三句次失中言「三五等乘」者，第二句既已開別，故知此中但開藏通，則三五等但約兩教。次結文，可知。故知方便諸乘皆悉不知無始藏理一心三法，故各於一法少分起計並謂究竟。今如來善巧方便種種調熟，還示眾生本有覺藏，使大小咸知，昔覆今顯名之為開。今文大小之言雖復寄在初句文中，如章安釋意通后句，即其意也。
五始終者，為二：初總標來意，次「何者」下正釋。釋中為二：初泛約一界，次「今但」下局一念十界，即是一念十如三道。于中為四：初以三道性相體等為理性三軌。于中又三：標、釋、結。釋中三道各有法、譬等，具如初文釋眾生法中；但今文中初明三道，即十如中相性體三，為欲別釋三道相狀，故
【現代漢語翻譯】 現代漢語譯本： 有人說菩薩是大的，聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）是小的。章安（指天臺宗的章安灌頂大師）說人天乘是小的，析空二乘（分析空性的二乘，即聲聞乘和緣覺乘）是大的；析空二乘是小的，體空二乘（體悟空性的二乘）是大的；但空二乘（只證悟空性的二乘）是小的，但空菩薩（只證悟空性的菩薩）是大的；但空菩薩是小的，出假菩薩（從空性中出來，利益眾生的菩薩）是大的。像這樣，對於大小的真正含義都完全不瞭解，別教（藏、通、別、圓四教中的別教）雖然知道帶教之道，所以藏教屬於權宜之法。第二句『開中』又如三種譬喻來顯示開顯之相。說到『定不定』，『定』是指緣修（通過外在條件和因緣修習），認為『定』能夠顯現真理；『不定』是指真修（真實的修行），能夠破除對『定』的執著。以真修來看待緣修，也有兩種含義。譬喻中說『如輪王能破安』，輪寶的威勢降伏就像破除，十善化導世間就像安穩。現在也是這樣，遍及一切法是破除，也沒有能破除的名稱為安穩；又如去除黑暗是破除，生長萬物是安穩。去除疾病，養育寶珠，可以參照這個來理解。第三句『次失中』說到『三五等乘』，第二句既然已經開顯別教，所以知道這裡只是開顯藏教和通教，那麼三乘五乘等只是就藏教和通教而言。接下來的結論部分，可以理解。所以知道方便諸乘都完全不瞭解無始以來的藏理一心三法，所以各自對於一法的小部分產生執著，並且認為是究竟。現在如來善巧方便，用種種方法調伏成熟眾生，還向眾生開示本有的覺藏，使大小乘都知道，過去覆蓋現在顯現，稱之為開顯。現在文中的大小之說雖然寄託在第一句文中，如章安的解釋，意思貫通後面的句子，就是這個意思。
五、始終，分為兩部分：首先總標明來意，其次從『何者』開始正式解釋。解釋中分為兩部分：首先泛泛地就一界（指十法界）而言，其次從『今但』開始侷限於一念之間的十界，也就是一念十如三道。其中分為四部分：首先以三道（煩惱道、業道、苦道）的性相體等作為理性三軌。其中又分為三部分：標、釋、結。解釋中三道各有法、譬等，具體如最初的文中解釋眾生法；但現在文中首先說明三道，也就是十如中的相性體三，爲了分別解釋三道的相狀，所以這樣說。
【English Translation】 English version: Some say that Bodhisattvas are great, while Śrāvakas (those who attain enlightenment by hearing the Buddha's teachings) are small. Zhang'an (referring to the Tiantai master Guan Ding) said that the human and deva realms are small, while the two vehicles of analyzing emptiness (Śrāvakayāna and Pratyekabuddhayāna) are great; the two vehicles of analyzing emptiness are small, while the two vehicles of embodying emptiness are great; the two vehicles of merely emptiness are small, while the Bodhisattvas of merely emptiness are great; the Bodhisattvas of merely emptiness are small, while the Bodhisattvas of emerging from emptiness (those who emerge from emptiness to benefit sentient beings) are great. Thus, they completely do not understand the true meaning of greatness and smallness. Although the Separate Teaching (one of the four teachings: Tripitaka, Shared, Separate, and Perfect) knows the path of the Provisional Teaching, the Tripitaka Teaching belongs to expedient means. The second sentence, 'Opening within,' is further illustrated by three metaphors to reveal the aspect of opening. Speaking of 'fixed and unfixed,' 'fixed' refers to conditioned cultivation (cultivation through external conditions and causes), believing that 'fixation' can reveal the truth; 'unfixed' refers to true cultivation (genuine practice), which can break the attachment to 'fixation.' Viewing conditioned cultivation from the perspective of true cultivation also has two meanings. The metaphor says, 'Like a Wheel-Turning King who can destroy peace,' the power of the wheel jewel subdues like destruction, and the transformation of the world through the ten virtues is like peace. It is the same now; pervading all dharmas is destruction, and there is no name for what can be destroyed as peace; also, removing darkness is like destruction, and generating all things is like peace. Removing diseases and nurturing pearls can be understood in this way. The third sentence, 'Next, losing within,' speaks of 'the three vehicles and five vehicles, etc.' Since the Separate Teaching has already been revealed in the second sentence, it is known that here only the Tripitaka Teaching and the Shared Teaching are revealed, so the three vehicles and five vehicles, etc., are only in terms of the two teachings. The following concluding section can be understood. Therefore, it is known that the expedient vehicles completely do not understand the beginningless hidden principle of the One Mind and Three Dharmas, so they each become attached to a small part of one dharma and consider it to be ultimate. Now, the Tathagata skillfully uses various methods to tame and mature sentient beings, and also reveals to sentient beings the inherent treasure of awakening, so that both the Great Vehicle and the Small Vehicle know that what was covered in the past is now revealed, which is called opening. Although the words 'greatness' and 'smallness' in the current text are placed in the first sentence, as Zhang'an explains, the meaning connects to the following sentences, which is the meaning.
- Beginning and End, divided into two parts: First, generally indicate the intention, and then from 'What' begins the formal explanation. The explanation is divided into two parts: First, generally speaking of one realm (referring to the Ten Dharma Realms), and then from 'Now only' it is limited to the ten realms in one thought, which is the Ten Suchnesses and Three Paths in one thought. Among them, it is divided into four parts: First, the nature, characteristics, substance, etc., of the Three Paths (the Path of Afflictions, the Path of Karma, and the Path of Suffering) are taken as the Three Models of Reason. Among them, it is further divided into three parts: label, explanation, and conclusion. In the explanation, each of the Three Paths has dharma, metaphors, etc., specifically as in the initial text explaining the dharma of sentient beings; but in the current text, the Three Paths are first explained, which are the three of appearance, nature, and substance in the Ten Suchnesses, in order to separately explain the characteristics of the Three Paths, so it is said.
一一道各云「性相」，無「體」字者但是文略，尋之可見。次「夫有心」下結，中有二：初正結，次引證。證云「儔」者，類也，謂業苦也。次以力作因緣為修得三軌。三如是果報為究竟三軌。四明本末究竟，又二：初言「等」者，等前三種，性即是理，修得如文，彰顯只是究竟。今不云究竟者，義通初住。次「亦是」下三諦等，可見。前文明位之始終，則約凡位一始終，聖位一始終；今明三法始終，故須始凡夫一念，終在彰顯聖位。所以立此門者，前雖開顯猶恐不了者，謂以開發爲三法始，故須重明。只緣始在於凡，故凡位可開，凡無三法，何所論開？故不動凡夫三法，而成聖人究竟三法，為是義故復立此門，勸勿自鄙。
六明類通，中二：標、釋。釋中五：初明來意，次列，三「諸三法」下明十條意，四生起十條，五正釋十條。初文二：初正明，次「何者」下釋。以一三法從始至終，故名為豎，以一三法通會諸三，故名為橫，餘三望三互得為橫。若言赴緣名異則一，一三皆可自為橫豎。三釋十條意如文。四「三道」下復生起十條，若望名異意同，雖一一至極，此據圓理理體不殊，若據現名，不無差別，故以十條，共為始終，始自所化極迷，終至能化入滅。復一一條中皆約六即故，若離若合橫豎該深。五正釋
【現代漢語翻譯】 現代漢語譯本： 每一道都說『性相』（指事物的本性和現象），沒有『體』字只是爲了文字簡略，仔細尋找就能發現。接下來『夫有心』（如果具有能認知的心）之後是總結，其中有兩點：首先是正式的總結，其次是引用論證。論證中說『儔』（chóu）是指同類，指的是業力帶來的苦難。接下來用努力修行作為修得三軌（三種修行途徑）的因緣。三種如是（像這樣）的果報作為究竟三軌（最終的三種途徑）。四是說明本末究竟（根本和末端的究竟），又分為兩點：首先說『等』（děng），是等同於前面的三種，性就是理，修得就像文字所說，彰顯（明顯地表現出來）就是究竟。現在不說究竟，是因為意義可以通達初住（菩薩修行階位）。接下來『亦是』（yì shì）之後的三諦等，可以自己理解。前面說明位次的始終，是按照凡夫位的一個始終，聖位的一個始終；現在說明三法的始終，所以需要從凡夫的一念開始，最終在彰顯聖位。之所以設立這個門，是因為前面雖然已經開顯，但恐怕還有不明白的人，認為是以開發作為三法的開始，所以需要重新說明。只因爲開始在於凡夫，所以凡夫位可以開顯，凡夫沒有三法，又談什麼開顯呢？所以不動搖凡夫的三法，而成就聖人的究竟三法，爲了這個意義，再次設立這個門，勸誡人們不要自我輕視。
六是說明類通（類別相通），分為兩點：標示、解釋。解釋中分為五點：首先說明來意，其次是列舉，第三『諸三法』（各種三法）之後說明十條的意義，第四是生起十條，第五是正式解釋十條。第一點分為兩點：首先是正式說明，其次是『何者』（hé zhě，什麼）之後是解釋。用一個三法從開始到結束，所以稱為豎，用一個三法貫通各種三法，所以稱為橫，其餘的三法相互看待，可以得到橫。如果說隨順因緣而名稱不同，那麼就是一，一個三法都可以自己作為橫豎。第三點解釋十條的意義就像文字所說。第四點『三道』（sān dào，三種道）之後再次生起十條，如果從名稱不同但意義相同來看，即使每一條都達到極致，這是根據圓融的道理，理體沒有差別，如果根據顯現的名稱，並非沒有差別，所以用十條，共同作為始終，開始於所教化的人極度迷惑，最終到能教化的人進入涅槃。而且每一條中都按照六即（六個層次）的原則，所以無論是分離還是結合，橫豎都包含著深刻的含義。第五點是正式解釋。
【English Translation】 English version: Each path speaks of 'nature and characteristics' (xing xiang - the inherent nature and phenomenal appearances of things). The absence of the word 'essence' (ti) is merely a textual abbreviation, which can be found upon closer examination. Next, the section beginning with 'If one has a mind' (fu you xin) is the conclusion, which has two parts: first, the formal conclusion, and second, the citation of evidence. The evidence stating 'companions' (chou) refers to categories, meaning the suffering caused by karma. Next, diligent practice is taken as the cause and condition for cultivating and attaining the Three Tracks (san gui - three paths of practice). The three such (ru shi) retributions are taken as the ultimate Three Tracks. Fourth, clarifying the beginning and end of the ultimate, which is again divided into two points: first, saying 'equal' (deng) means equal to the previous three, nature is principle, cultivation and attainment are as the text says, and manifestation (zhang xian) is simply the ultimate. The reason for not saying ultimate now is that the meaning extends to the Initial Abiding (chu zhu - a stage in Bodhisattva practice). Next, the Three Truths (san di) and so on after 'is also' (yi shi) can be understood by oneself. The previous explanation of the beginning and end of positions is based on one beginning and end for the position of ordinary beings, and one beginning and end for the position of sages; now explaining the beginning and end of the Three Dharmas, it is necessary to start from a single thought of an ordinary person and end in the manifestation of the sage position. The reason for establishing this gate is that although it has been revealed earlier, there is still fear that some may not understand, thinking that development is the beginning of the Three Dharmas, so it is necessary to explain again. Only because the beginning lies in ordinary beings, the position of ordinary beings can be revealed. If ordinary beings do not have the Three Dharmas, what is there to discuss about revelation? Therefore, without moving the Three Dharmas of ordinary beings, the ultimate Three Dharmas of sages are achieved. For this reason, this gate is established again, urging people not to despise themselves.
Sixth, explaining the commonality of categories (lei tong), divided into two points: indication and explanation. The explanation is divided into five points: first, explaining the intention; second, listing; third, after 'various Three Dharmas' (zhu san fa), explaining the meaning of the ten items; fourth, generating the ten items; and fifth, formally explaining the ten items. The first point is divided into two points: first, the formal explanation; and second, the explanation after 'what' (he zhe). Using one Three Dharma from beginning to end is called vertical, using one Three Dharma to connect all Three Dharmas is called horizontal, and the remaining Three Dharmas are viewed mutually to obtain horizontal. If it is said that the names differ according to conditions, then it is one, and one Three Dharma can itself be vertical and horizontal. The third point, explaining the meaning of the ten items, is as the text says. The fourth point, after 'Three Paths' (san dao), generates the ten items again. If viewed from the perspective of different names but the same meaning, even if each item reaches the extreme, this is based on the principle of perfect integration, and the essence of the principle is not different. If based on the manifested names, there is no lack of difference, so the ten items are used together as the beginning and end, starting from the most deluded of those being taught and ending with the teacher entering Nirvana. Moreover, each item is based on the principle of the Six Identities (liu ji - six stages of identity), so whether separated or combined, the horizontal and vertical encompass profound meanings. The fifth point is the formal explanation.
中自為十條。初三道中二：先正釋，次結位。釋中先總對，次別釋。釋中自三，一一文中皆先釋，次引證等，下去九三文句大同，雖有小異，大意可見。言「妙句」者，「諸法從本」下明理妙，「于諸過去」下聞名妙。對三識釋中二：先總對，次釋。初文者，三識同在理心，教門權說且立遠近。言庵摩羅是第九，本理無染以對真性；阿黎耶是第八無沒無明，無明之性即是智性，故對般若；末那識即是第七，執持藏識所持諸法，即此執持名為資成，以助藏識持諸法故；第六但能分別諸法，故與第七同爲資成，是故今文不論第六。若準《唯識論》轉於八識以成四智，又束四智以成三身者，則轉第八為大圓鏡智，轉第七為平等性智，轉第六為妙觀察智，轉五識為成所作智。大圓鏡智成法身，平等性智成報身，成所作智成化身，妙觀察智遍於三身，此中不取第九，乃是教道一途屬對不與今同。何者？彼居位果，三身仍別，此在因位，三身互融，即此三身只是三德，三德據內，三身約外；今從初心常觀三德，故與彼義不可雷同。從「若地人」下正釋，為三：初明互執成諍，次從「今例」下引例和諍中二：先引近事，次正例。中二：先釋，次引論證。初文中雲言「轉依」者，轉于染依而依于凈，是故在染則種子依于黎耶，在凈則轉
【現代漢語翻譯】 現代漢語譯本 中自為十條。初三道中二：先正釋，次結位。釋中先總對，次別釋。釋中自三，一一文中皆先釋，次引證等，下去九三文句大同，雖有小異，大意可見。言『妙句』者，『諸法從本』下明理妙，『于諸過去』下聞名妙。對三識釋中二：先總對，次釋。初文者，三識同在理心，教門權說且立遠近。言庵摩羅（Amala，第九識，無垢識）是第九，本理無染以對真性；阿黎耶（Alaya，第八識，阿賴耶識，藏識）是第八無沒無明，無明之性即是智性，故對般若（Prajna，智慧）；末那識（Manas，第七識，末那識，意根）即是第七，執持藏識所持諸法，即此執持名為資成，以助藏識持諸法故；第六但能分別諸法，故與第七同爲資成，是故今文不論第六。若準《唯識論》轉於八識以成四智，又束四智以成三身者，則轉第八為大圓鏡智，轉第七為平等性智，轉第六為妙觀察智，轉五識為成所作智。大圓鏡智成法身，平等性智成報身，成所作智成化身，妙觀察智遍於三身，此中不取第九，乃是教道一途屬對不與今同。何者？彼居位果，三身仍別，此在因位，三身互融，即此三身只是三德，三德據內，三身約外；今從初心常觀三德，故與彼義不可雷同。從『若地人』下正釋，為三：初明互執成諍，次從『今例』下引例和諍中二：先引近事，次正例。中二：先釋，次引論證。初文中雲言『轉依』者，轉于染依而依于凈，是故在染則種子依于黎耶，在凈則轉
【English Translation】 English version There are ten items in the middle of self-establishment. The first three sections contain two parts: first, a correct explanation, and second, a conclusion. The explanation section first provides a general comparison, then separate explanations. Within the explanation section, there are three parts. In each section, there is first an explanation, then a citation of evidence, and so on. The following nine sections have similar sentence structures, with only minor differences, but the main idea is clear. The term 'wonderful phrase' refers to the subtlety of principle explained from 'All dharmas from the origin' onwards, and the subtlety of hearing the name from 'In all past' onwards. In the explanation of the three consciousnesses, there are two parts: first, a general comparison, and second, an explanation. The first part states that the three consciousnesses are all within the mind of principle, and the teachings provisionally establish near and far distinctions. Amala (ninth consciousness, stainless consciousness) is the ninth, its original principle being undefiled, corresponding to true nature. Alaya (eighth consciousness, Alaya-vijnana, storehouse consciousness) is the eighth, without extinguished ignorance. The nature of ignorance is the nature of wisdom, thus corresponding to Prajna (wisdom). Manas (seventh consciousness, Manas-vijnana, mind-basis) is the seventh, holding onto the dharmas held by the storehouse consciousness. This holding is called 'assisting accomplishment,' because it helps the storehouse consciousness hold onto the dharmas. The sixth consciousness can only distinguish dharmas, so it is the same as the seventh in assisting accomplishment. Therefore, this text does not discuss the sixth. According to the Vijnaptimatrata-siddhi, if the eight consciousnesses are transformed into the four wisdoms, and the four wisdoms are condensed into the three bodies, then the eighth is transformed into the Great Perfect Mirror Wisdom, the seventh into the Wisdom of Equality, the sixth into the Wonderful Discriminating Wisdom, and the five consciousnesses into the Wisdom of Accomplishing Actions. The Great Perfect Mirror Wisdom forms the Dharmakaya (Dharma Body), the Wisdom of Equality forms the Sambhogakaya (Enjoyment Body), the Wisdom of Accomplishing Actions forms the Nirmanakaya (Transformation Body), and the Wonderful Discriminating Wisdom pervades the three bodies. Here, the ninth is not taken into account, as it belongs to a different path of teaching and correspondence. Why? Because it resides in the position of result, and the three bodies remain separate. Here, it is in the position of cause, and the three bodies interpenetrate. These three bodies are simply the three virtues. The three virtues are based internally, while the three bodies are described externally. Now, from the initial mind, we constantly contemplate the three virtues, so the meaning is not the same as that other teaching. From 'If people of the ground' onwards is the correct explanation, in three parts: first, clarifying mutual attachment leading to disputes; second, from 'Now, for example' onwards, drawing examples to harmonize disputes, in two parts: first, drawing on recent events, and second, a correct example. In two parts: first, explanation, and second, citing textual evidence. The initial text says that 'transformation of reliance' means transforming from defiled reliance to relying on purity. Therefore, in defilement, the seeds rely on Alaya; in purity, they transform.
于能依以成第九，當知黎耶不離染凈。三正釋中引今經醉人譬者，醉如無明，故譬黎耶。從「世間狂惑」去遍涉六塵，故云「遊行」，即是六，七故譬末耶。珠是真性，故譬第九。三佛性中，指常不輕中為正因，此之正因亦可為性德三因。今望緣了種子，故但云「正」。「若十二十乃至三十譬三佛性」者，此三十子通宅內外，疏文且據能出宅邊，以譬三乘各有十智，故云「三十」。今以諸子各具三性，故以譬之。三般若中釋中先總對及指前三正釋，余如文。三菩提釋中先對師位釋，次對弟子位釋，次三大乘中釋中三：先約師位自行，次「舍利」下約弟子位自行，三「於一」下約師位化他。初師位中二：先引經，次釋。「得」謂證得，「隨」謂因果，「理」謂理性。言「又舍利弗以本願故」至「得乘隨乘」者，說法屬智，故是隨乘。由是證得，故是得乘。故愿說三兼於二義。於一佛乘為理，分別說三為隨，意亦同前。「歷七位」者，五十為五，等妙為七。不論名字但以五品為假名者，名字非位，乃至但論信等七位，非是正位故也。次三身釋中又二，先列釋七文，次「三軌」下引文總釋前七。初文二：前二他經，后五此經，此並數句之內三身具足。「應身即水月」者，諸水非一故。「報身為天月」者，自受用報非多故也。
【現代漢語翻譯】 現代漢語譯本 于能依以成第九（第九識，阿賴耶識），應當知道阿賴耶識不離染污和清凈。在三種正確的解釋中引用《勝鬘經》中醉人的比喻，醉酒就像無明（對事物真相的迷惑），所以比喻阿賴耶識。從『世間狂惑』開始遍及六塵（色、聲、香、味、觸、法），所以說『**』，指的就是第六識（意識）和第七識（末那識），所以比喻末那識。寶珠是真性（真實的本性），所以比喻第九識（阿摩羅識）。 在三種佛性中，指出常不輕菩薩為正因佛性，這個正因也可以作為性德三因（正因、了因、緣因）。現在希望憑藉緣因和了因的種子，所以只說是『正』因。『如果十個、二十個乃至三十個比喻三種佛性』，這三十個孩子貫通宅內宅外，疏文且根據能出宅的方面，來比喻三乘（聲聞乘、緣覺乘、菩薩乘）各有十智，所以說『三十』。現在因為諸子各自具有三性（法身、報身、應身），所以用他們來比喻。 在三種般若（智慧）的解釋中，先總的對應以及指出前面的三種正確的解釋，其餘的就像經文所說。在三種菩提（覺悟）的解釋中，先對應老師的地位來解釋，其次對應弟子的地位來解釋，再次在三大乘中解釋，分為三點：先從老師的地位的自行（自我修行）來說，其次從『舍利』開始從弟子的地位的自行來說，第三從『於一』開始從老師的地位的化他（教化他人）來說。最初在老師的地位中分為兩點：先引用經文，其次解釋。『得』是指證得，『隨』是指因果，『理』是指理性。 說到『又舍利弗以本願故』到『得乘隨乘』，說法屬於智慧，所以是隨乘。由於證得，所以是得乘。所以發願說三乘兼顧了兩種含義。於一佛乘為理，分別說三乘為隨，意思也和前面相同。『經歷七個位次』，五十個是五個位次，等覺和妙覺是七個位次。不論名字，只用五品位作為假名，名字不是位次，乃至只論信等七個位次，不是真正的位次。 其次在三種身（法身、報身、應身）的解釋中又分為兩點，先列出解釋七種經文，其次從『三軌』開始引用經文總的解釋前面的七種。最初的經文分為兩點：前面兩個是其他經典，後面五個是這部經典，這裡都在幾句話之內三身都具備。『應身就像水中的月亮』，因為水不是唯一的。『報身就像天上的月亮』，因為自受用報身不是很多。
【English Translation】 English version Knowing that the ninth (Ālaya-vijñāna, the storehouse consciousness) is formed by reliance, one should understand that Ālaya does not depart from defilement and purity. Among the three correct explanations, the analogy of the drunkard in the Śrīmālādevī Siṃhanāda Sūtra is cited, where drunkenness is like ignorance (avidyā), hence it is likened to Ālaya. Starting from 'worldly madness' and pervading the six sense objects (form, sound, smell, taste, touch, dharma), hence it is said '**', which refers to the sixth consciousness (consciousness) and the seventh consciousness (Manas-vijñāna), hence it is likened to Manas. The pearl is the true nature (true essence), hence it is likened to the ninth consciousness (Amala-vijñāna). Among the three Buddha-natures, the Bodhisattva Sadāparibhūta (Never Disparaging) is pointed out as the direct cause Buddha-nature (hetu-buddhatā), and this direct cause can also be regarded as the three causes of inherent virtue (direct cause, condition cause, auxiliary cause). Now, hoping to rely on the seeds of the auxiliary cause and the condition cause, hence it is only said to be the 'direct' cause. 'If ten, twenty, or even thirty are likened to the three Buddha-natures', these thirty children penetrate both inside and outside the house, and the commentary bases it on the aspect of being able to leave the house, to liken the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) each having ten wisdoms, hence it is said 'thirty'. Now, because the children each possess the three natures (Dharmakāya, Sambhogakāya, Nirmāṇakāya), hence they are used to liken them. In the explanation of the three Prajñās (wisdoms), first, there is a general correspondence and pointing out of the previous three correct explanations, and the rest is as stated in the text. In the explanation of the three Bodhis (enlightenments), first, it is explained in relation to the position of the teacher, then in relation to the position of the disciple, and then in the three Great Vehicles, divided into three points: first, from the teacher's position of self-practice (self-cultivation), then from 'Śāriputra' onwards, from the disciple's position of self-practice, and third, from 'in one' onwards, from the teacher's position of converting others (teaching others). Initially, in the teacher's position, it is divided into two points: first, quoting the sutra, and then explaining. 'Attainment' refers to realization, 'following' refers to cause and effect, and 'principle' refers to rationality. Speaking of 'Moreover, Śāriputra, due to his original vow' to 'attaining the vehicle and following the vehicle', teaching belongs to wisdom, hence it is the following vehicle. Because of realization, it is the attaining vehicle. Therefore, vowing to speak of the three vehicles encompasses both meanings. In one Buddha-vehicle as the principle, distinguishing and speaking of the three vehicles as following, the meaning is also the same as before. 'Experiencing seven stages', fifty are five stages, Equal Enlightenment (Samatajñāna) and Wonderful Enlightenment (Adarśajñāna) are seven stages. Regardless of the name, only the five grades are used as provisional names, the name is not a stage, and even only the seven stages of faith etc. are discussed, not the true stages. Next, in the explanation of the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), it is again divided into two points, first listing the explanation of seven texts, and then from 'three models' onwards, quoting the text to generally explain the previous seven. The initial text is divided into two points: the first two are other sutras, and the latter five are this sutra, here all within a few sentences, the three bodies are complete. 'The Nirmāṇakāya is like the moon in the water', because the waters are not unique. 'The Sambhogakāya is like the moon in the sky', because the self-enjoyment Sambhogakāya is not many.
次總釋中二：先略結，次正對。對中雲「從方等生」者，翻名解義如《止觀》第二文。次釋三涅槃中，先破古，次釋。破古中三：先述古，次「今以」下出正解，三「若將」下破。次正釋中二：先略對，次正釋。于中二：先今經，次《大經》。初今經中性凈一釋圓及方便兩義者，以性通本跡故也。圓及方便中先明本跡兩圓，次「數數」下明兩方便，準例亦應云歷七位，但是文略。次三寶釋中二：先引他二經，次今經二文各三寶義足。《思益》中雲「知離名法」者，法體離染故，「知無名僧」者，僧體無諍故。次明三德釋中二：先總對，雖但別對已當總對；次別對釋。釋中二，先釋會，次破古中二：先總斥，次「唯知」下別破。以彼經一乘與此經佛性對破古人。初言「二經義合」者，《大經》及此經，《大經》調伏眾生名為解脫，此經數數現生為調眾生，是故義同，餘二德可見。「碌碌」者多石貌也，亦凡石也。次別破中三：先破佛性，次「又涅槃」下破總名，三「但涅槃」下明經宗別。「八千聲聞」至「記莂」者，《大經》第九云：「是經出世如彼果實，多所饒益安樂眾生，能令眾生見如來性，如八千聲聞於法華中，得授記莂成大果實，如秋收冬藏更無所作，一闡提輩于諸佛法無所營作。」疏中古有三解，一云經誤，
【現代漢語翻譯】 現代漢語譯本： 總釋中的第二部分：首先是簡略的總結，然後是正式的對釋。對釋中提到的『從方等生』，其翻譯名稱和含義的解釋如同《止觀》第二篇的文字。接下來解釋三種涅槃，首先是破斥古說，然後是解釋。破斥古說分為三部分：首先是陳述古說，然後是『今以』之後提出正確的解釋，第三是『若將』之後進行破斥。接下來正式解釋分為兩部分：首先是簡略的對釋，然後是正式的解釋。其中又分為兩部分：首先是今經，然後是《大經》。最初的今經中，關於性凈的解釋，圓滿和方便兩種含義，因為性貫通了本和跡。圓滿和方便中，首先闡明本和跡兩種圓滿，然後是『數數』之後闡明兩種方便，按照慣例也應該說是經歷七個位次，但是文字省略了。接下來解釋三寶，分為兩部分：首先引用其他兩部經，然後是今經的兩段文字各自的三寶含義完備。《思益經》中說『知離名法』，是因為法的本體遠離染污，『知無名僧』，是因為僧的本體沒有爭論。接下來闡明三德的解釋，分為兩部分：首先是總體的對釋，雖然只是分別的對釋，已經包含了總體的對釋；然後是分別的對釋。解釋中分為兩部分，首先是解釋會通，然後是破斥古說，分為兩部分：首先是總體的駁斥，然後是『唯知』之後分別的破斥。因為那部經的一乘與這部經的佛性相對，破斥古人的觀點。最初說『二經義合』，指的是《大經》（Mahāparinirvāṇa Sūtra）和這部經，《大經》調伏眾生稱為解脫，這部經數數現生爲了調伏眾生，因此意義相同，其餘兩種德行可以自己去看。『碌碌』是多石頭的樣子，也是指普通的石頭。接下來分別破斥分為三部分：首先是破斥佛性，然後是『又涅槃』之後破斥總的名稱，第三是『但涅槃』之後闡明經的宗旨區別。『八千聲聞』到『記莂』，《大經》第九卷說：『這部經出世就像那果實，多多地饒益安樂眾生，能夠讓眾生見到如來性，就像八千聲聞在《法華經》（Lotus Sūtra）中，得到授記成大果實，就像秋收冬藏不再有所作為，一闡提（icchantika，斷善根者）之輩對於諸佛法沒有什麼作為。』疏中，古人有三種解釋，一種說法是經文有誤。
【English Translation】 English version: In the second part of the overall explanation: first, a brief summary, then a formal interpretation. In the interpretation, the phrase 'born from Vaipulya' (Fangdeng, a class of Mahayana sutras), its translated name and meaning are explained as in the second chapter of '止觀' (Zhǐ Guān, 'Ceasing and Contemplation'). Next, explaining the three Nirvanas, first refuting the ancient views, then explaining. The refutation of ancient views is divided into three parts: first, stating the ancient views, then presenting the correct explanation after '今以' (jīn yǐ, 'now with'), and third, refuting after '若將' (ruò jiāng, 'if'). Next, the formal explanation is divided into two parts: first, a brief interpretation, then a formal explanation. Which is again divided into two parts: first, this sutra, then the '大經' (Dà Jīng, Mahāparinirvāṇa Sūtra). In the initial part of this sutra, regarding the explanation of intrinsic purity (性凈, xìng jìng), the two meanings of perfection and expedient, because the nature pervades both the original and the manifested. In perfection and expedient, first clarifying the two perfections of the original and the manifested, then after '數數' (shù shù, 'repeatedly') clarifying the two expedients, according to the usual practice, it should also be said to experience seven stages, but the text is abbreviated. Next, explaining the Three Jewels, divided into two parts: first, quoting two other sutras, then the two passages of this sutra each have complete meanings of the Three Jewels. The '思益經' (Sī Yì Jīng, Vimalakīrti-nirdesa Sūtra) says 'knowing the dharma apart from name', because the essence of dharma is free from defilement, 'knowing the sangha without name', because the essence of the sangha is without contention. Next, clarifying the explanation of the Three Virtues, divided into two parts: first, the overall interpretation, although only separate interpretations, it already includes the overall interpretation; then the separate interpretations. The explanation is divided into two parts, first explaining the convergence, then refuting the ancient views, divided into two parts: first, the overall refutation, then the separate refutation after '唯知' (wéi zhī, 'only know'). Because that sutra's One Vehicle is opposed to this sutra's Buddha-nature, refuting the ancient people's views. Initially saying 'the meanings of the two sutras agree', refers to the '大經' (Dà Jīng, Mahāparinirvāṇa Sūtra) and this sutra, the '大經' tames sentient beings and calls it liberation, this sutra repeatedly appears in life in order to tame sentient beings, therefore the meaning is the same, the remaining two virtues can be seen for oneself. '碌碌' (lù lù) is the appearance of many stones, also refers to ordinary stones. Next, the separate refutations are divided into three parts: first, refuting Buddha-nature, then after '又涅槃' (yòu niè pán, 'also Nirvana') refuting the overall name, third, after '但涅槃' (dàn niè pán, 'but Nirvana') clarifying the difference in the sutra's purpose. 'Eight thousand Śrāvakas' to 'prediction', the ninth volume of the '大經' says: 'This sutra appearing in the world is like that fruit, greatly benefiting and bringing peace and happiness to sentient beings, able to allow sentient beings to see the Tathagata-nature, like the eight thousand Śrāvakas in the '法華經' (Fǎ Huá Jīng, Lotus Sūtra), receiving prediction and becoming great fruits, like autumn harvest and winter storage no longer having anything to do, those of the icchantika (一闡提, yī chǎn tí, those who have severed their roots of goodness) have nothing to do with the Buddhadharma.' In the commentary, the ancients had three explanations, one saying that the sutra was mistaken.
應云八千，即〈持品〉中八千聲聞得記者是。二云外國有八千人。三云若定應云八十年。章安云后二解不可。次破總名中雲「安置諸子秘密藏中」，如《止觀》第二記。此三涅槃中所以對古師苦破者，以人多執招過非輕，故苦破之令歸正轍。如前釋眾生法及止觀十如，亦皆破者，意在此也。如諸文中每至別教破地攝師者，執教道故意亦如之。此十三法同是今經三軌之器類故，此之十條散在他部諸大乘經，今經始終無不具足，故一一三中皆引經文為釋，況此十條不出因果，今文只是一乘因果故耳。又十條中所以菩提三身及三涅槃具引本跡，余文唯跡者，一以本中文狹，二以本果已成，故取菩提三身涅槃證義便故。道識性三全在凡夫，般若通因本因文總，但云我本行菩薩道，乘通事理及以因果故。「三寶」者，本地既有佛寶，必有餘二。三德可知，文雖存沒，義必兼具。次四悉料簡中，先問，次答。答中二：初述意，次正釋。初文又四：初總明用四悉，次「隨俗」下別明用相，三「朝三」下明用四悉意，四「善巧」下結嘆。初二如文。三明意中，言「苦涂水洗」者，《大經》第八云：「譬如女人生育一子，嬰孩得病，是女愁惱求覓良醫。良醫既至，合三種藥蘇乳石蜜與之令服，因告女人：兒服藥已，且莫與乳，須藥消已，
{ "translations": [ "應云八千，指的是〈持品〉中八千聲聞得到授記這件事。第二種說法是外國有八千人。第三種說法是如果確定，應該說是八十年。章安認為后兩種解釋不可取。接下來破斥總名中說的『安置諸子秘密藏中』，就像《止觀》第二卷所記載的。這三涅槃中之所以針對古師進行嚴厲破斥，是因為很多人執著于招致過失的說法，這種過失非同小可，所以嚴厲破斥是爲了讓他們迴歸正道。就像之前解釋眾生法以及止觀十如，也都是破斥，用意也在這裡。就像各種經文中每當涉及到別教破斥地攝師的情況，執著于教道的人故意這樣做也是如此。這十三法同樣是《法華經》三軌的器類，這十條散佈在其他部的大乘經典中，《法華經》從始至終沒有不具備的，所以每一條都引用經文來解釋，更何況這十條沒有超出因果，而《法華經》講的只是一乘因果。另外，在十條中，菩提三身和三涅槃都引用了本跡，其餘的只引用了跡，一是本中的文字狹隘，二是本果已經成就，所以選取菩提三身和涅槃來證明意義比較方便。道識性三全在凡夫，般若通因本因文總，但云我本行菩薩道，乘通事理及以因果。『三寶』（Triratna，佛、法、僧）指的是，本地既然有佛寶，必定有其餘二寶。三德（the three virtues or merits）可以理解，經文雖然有存有沒，但意義必定兼具。接下來是四悉檀（four kinds of audiences）的料簡，先提問，然後回答。回答中分為兩部分：首先陳述意圖，然後正式解釋。陳述意圖的部分又分為四點：首先總的說明運用四悉檀，其次『隨俗』下分別說明運用四悉檀的相狀，第三『朝三』下說明運用四悉檀的意圖，第四『善巧』下總結讚歎。前兩點如經文所說。第三點說明意圖中，說『苦涂水洗』，《大涅槃經》第八卷說：『譬如女人生育一個孩子，孩子生病了，這個女人非常愁惱，到處尋找良醫。良醫來了之後，調和三種藥，即蘇（clarified butter）、乳（milk）、石蜜（rock candy），給孩子服用，並告訴女人：孩子服藥后，暫時不要餵奶，要等藥消化了，", "應云八千，即〈持品〉(Chapter of Upholding) 中八千聲聞（Śrāvaka, disciple who listens to the Buddha's teachings）得記者是。二云外國有八千人。三云若定應云八十年。章安云后二解不可。次破總名中雲「安置諸子秘密藏中」，如《止觀》第二記。此三涅槃（three kinds of Nirvana）中所以對古師苦破者，以人多執招過非輕，故苦破之令歸正轍。如前釋眾生法及止觀十如，亦皆破者，意在此也。如諸文中每至別教破地攝師者，執教道故意亦如之。此十三法同是今經三軌之器類故，此之十條散在他部諸大乘經，今經始終無不具足，故一一三中皆引經文為釋，況此十條不出因果，今文只是一乘因果故耳。又十條中所以菩提三身（three bodies of a Buddha）及三涅槃具引本跡，余文唯跡者，一以本中文狹，二以本果已成，故取菩提三身涅槃證義便故。道識性三全在凡夫，般若（Prajna, wisdom）通因本因文總，但云我本行菩薩道，乘通事理及以因果。「三寶」（Triratna, the Three Jewels）者，本地既有佛寶，必有餘二。三德（three virtues）可知，文雖存沒，義必兼具。次四悉料簡中，先問，次答。答中二：初述意，次正釋。初文又四：初總明用四悉，次「隨俗」下別明用相，三「朝三」下明用四悉意，四「善巧」下結嘆。初二如文。三明意中，言「苦涂水洗」者，《大經》第八云：「譬如女人生育一子，嬰孩得病，是女愁惱求覓良醫。良醫既至，合三種藥蘇乳石蜜與之令服，因告女人：兒服藥已，且莫與乳，須藥消已，」 ], "english_translations": [ "It should be said that 'eight thousand' refers to the eight thousand Śrāvakas (disciples who listen to the Buddha's teachings) who received predictions in the Chapter of Upholding. The second explanation is that there are eight thousand people in foreign countries. The third explanation is that if it is certain, it should be said to be eighty years. Zhang'an believes that the latter two explanations are not acceptable. Next, refuting the statement in the general name, 'placing all the children in the secret treasury,' as recorded in the second volume of Mohe Zhiguan. The reason for severely refuting the ancient teachers regarding these three Nirvanas (three kinds of Nirvana) is that many people are attached to the idea of incurring faults, which is no small matter, so the severe refutation is to lead them back to the right path. Just like the previous explanations of the Dharma of sentient beings and the ten suchnesses in Mohe Zhiguan, which also involved refutation, the intention is the same. Just like in various texts, whenever it comes to the separate teaching refuting the teachers who embrace the earth, those who are attached to the teaching path intentionally do the same. These thirteen Dharmas are the same as the vessels of the three tracks of the Lotus Sutra. These ten items are scattered in other Mahayana sutras, but the Lotus Sutra is complete from beginning to end, so each item is explained by quoting sutra texts. Moreover, these ten items do not go beyond cause and effect, while the Lotus Sutra only speaks of the cause and effect of the One Vehicle. In addition, among the ten items, the three bodies of a Buddha (Trikaya) and the three Nirvanas are quoted with both the original and manifested aspects, while the rest only quote the manifested aspects. One reason is that the text in the original aspect is narrow, and the second is that the original fruit has already been achieved, so it is more convenient to choose the three bodies of a Buddha and Nirvana to prove the meaning. The three of the Path, Knowledge, and Nature are entirely in ordinary people. Prajna (wisdom) encompasses the general cause and the original cause in the text, but it only says, 'I originally practiced the Bodhisattva path,' which encompasses principle and phenomena, as well as cause and effect. 'The Three Jewels' (Triratna) refers to the fact that since there is the Buddha Jewel in the original ground, there must be the other two Jewels. The three virtues (Triguna) can be understood. Although the text may exist or not, the meaning must be comprehensive. Next is the examination of the four kinds of audiences (four kinds of audiences), first asking, then answering. The answer is divided into two parts: first stating the intention, then formally explaining. The part stating the intention is further divided into four points: first, generally explaining the use of the four kinds of audiences; second, 'according to custom' below, specifically explaining the aspects of using the four kinds of audiences; third, 'morning three' below, explaining the intention of using the four kinds of audiences; fourth, 'skillful' below, concluding with praise. The first two points are as stated in the text. In the third point, explaining the intention, it says 'bitter coating and water washing.' The eighth volume of the Nirvana Sutra says: 'For example, a woman gives birth to a child, and the child becomes ill. The woman is very worried and seeks a good doctor everywhere. When the good doctor arrives, he mixes three kinds of medicine, namely clarified butter, milk, and rock candy, and gives it to the child to take. Then he tells the woman: After the child takes the medicine, do not breastfeed for the time being, wait until the medicine is digested,'" "It should be said that 'eight thousand' refers to the eight thousand Śrāvakas (disciples who listen to the Buddha's teachings) who received predictions in the Chapter of Upholding. The second explanation is that there are eight thousand people in foreign countries. The third explanation is that if it is certain, it should be said to be eighty years. Zhang'an believes that the latter two explanations are not acceptable. Next, refuting the statement in the general name, 'placing all the children in the secret treasury,' as recorded in the second volume of Mohe Zhiguan. The reason for severely refuting the ancient teachers regarding these three Nirvanas (three kinds of Nirvana) is that many people are attached to the idea of incurring faults, which is no small matter, so the severe refutation is to lead them back to the right path. Just like the previous explanations of the Dharma of sentient beings and the ten suchnesses in Mohe Zhiguan, which also involved refutation, the intention is the same. Just like in various texts, whenever it comes to the separate teaching refuting the teachers who embrace the earth, those who are attached to the teaching path intentionally do the same. These thirteen Dharmas are the same as the vessels of the three tracks of the Lotus Sutra. These ten items are scattered in other Mahayana sutras, but the Lotus Sutra is complete from beginning to end, so each item is explained by quoting sutra texts. Moreover, these ten items do not go beyond cause and effect, while the Lotus Sutra only speaks of the cause and effect of the One Vehicle. In addition, among the ten items, the three bodies of a Buddha (Trikaya) and the three Nirvanas are quoted with both the original and manifested aspects, while the rest only quote the manifested aspects. One reason is that the text in the original aspect is narrow, and the second is that the original fruit has already been achieved, so it is more convenient to choose the three bodies of a Buddha and Nirvana to prove the meaning. The three of the Path, Knowledge, and Nature are entirely in ordinary people. Prajna (wisdom) encompasses the general cause and the original cause in the text, but it only says, 'I originally practiced the Bodhisattva path,' which encompasses principle and phenomena, as well as cause and effect. 'The Three Jewels' (Triratna) refers to the fact that since there is the Buddha Jewel in the original ground, there must be the other two Jewels. The three virtues (Triguna) can be understood. Although the text may exist or not, the meaning must be comprehensive. Next is the examination of the four kinds of audiences (four kinds of audiences), first asking, then answering. The answer is divided into two parts: first stating the intention, then formally explaining. The part stating the intention is further divided into four points: first, generally explaining the use of the four kinds of audiences; second, 'according to custom' below, specifically explaining the aspects of using the four kinds of audiences; third, 'morning three' below, explaining the intention of using the four kinds of audiences; fourth, 'skillful' below, concluding with praise. The first two points are as stated in the text. In the third point, explaining the intention, it says 'bitter coating and water washing.' The eighth volume of the Nirvana Sutra says: 'For example, a woman gives birth to a child, and the child becomes ill. The woman is very worried and seeks a good doctor everywhere. When the good doctor arrives, he mixes three kinds of medicine, namely clarified butter, milk, and rock candy, and gives it to the child to take. Then he tells the woman: After the child takes the medicine, do not breastfeed for the time being, wait until the medicine is digested,'" ] }
方乃與之。是時女人即以苦味用涂其乳，語其兒言：我乳毒涂不可復觸。其兒渴乏欲得母乳，聞乳毒氣，便舍遠去。其藥消已，母乃洗乳喚子與之。是時小兒雖復渴乏，先聞毒氣是故不來。母復告言：為汝服藥故以毒涂，汝藥既消我已洗竟，汝便可來飲乳無苦。其兒聞已漸漸還飲。」經合譬意，譬無我等猶如毒涂，說如來藏如喚子飲，或時說我或說無我，皆為適機如彼涂洗。次正釋中二：先舉章門，次釋。釋中又二：初以四悉釋此十條，次明妙不妙。初文二：謂初、后。後文中言「上下而無縱」等者，上下是縱義，雖一點在上，不同點水之縱。三德亦爾，雖法身本有，不同別教為惑所覆。表裡是橫義，雖二點居下，不同烈火之橫。三德亦爾，雖二德修成，不同別人理體具足而不相收。次文者為二：初料簡，次結位。初又二：初判，次開。初文三：初略立二諦以判四悉，則真妙俗粗；次約化城寶渚以判；三約五時教判。初文又二：初判，次料簡。初判中以三悉與第一義相對者，順《大論》文，仍成別義，故《大論》云：「諸經多說三悉檀，今欲說第一義故，說是《摩訶般若波羅蜜經》。」通論皆四，具如諸文。次「若然」下料簡，中二：先問，次「今言」下答。次「若不」下決開，結位如文。
問：
此中
【現代漢語翻譯】 現代漢語譯本 於是，母親才把乳汁給他。當時，這位母親就用苦味的東西塗在自己的乳房上，告訴她的孩子說：『我的乳房塗了毒藥，不能再碰了。』她的孩子又渴又餓，想要喝母親的乳汁，聞到乳房上的毒氣，就捨棄乳房遠遠地離開了。等到藥效消退後，母親才洗乾淨乳房，呼喚孩子來喝奶。這時，小兒雖然仍然又渴又餓，但因為先前聞到過毒氣，所以不敢靠近。母親又告訴他說：『爲了給你治病，所以才用毒藥塗抹乳房，現在你的病已經好了，我也已經洗乾淨了，你可以過來喝奶，沒有苦味了。』孩子聽了之後，才漸漸地回來喝奶。」 經文的比喻意義是，譬如『無我』等同於塗上的毒藥，宣說『如來藏』如同呼喚孩子喝奶，有時說『我』，有時說『無我』，都是爲了適應不同的根機，就像那塗抹和清洗一樣。 接下來正式解釋，分為兩個部分：首先提出綱要，然後解釋。解釋中又分為兩個部分：首先用四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來解釋這十條，然後闡明妙與不妙。第一個部分分為兩個部分：即初和后。後面的部分中說的『上下而無縱』等，上下是縱向的意義，雖然一點在上方，但不同於點水的縱向流動。三德（法身德、般若德、解脫德）也是這樣，雖然法身本來就存在，但不同於別教認為被迷惑所覆蓋。表裡是橫向的意義，雖然兩點在下方，但不同於烈火的橫向蔓延。三德也是這樣，雖然二德是修成的，但不同於別人認為理體具足而不互相攝受。 接下來的部分分為兩個部分：首先是簡別，然後是總結定位。簡別又分為兩個部分：首先是判別，然後是開顯。判別分為三個部分：首先簡略地建立二諦（世俗諦、勝義諦）來判別四悉檀，那麼真諦是妙，俗諦是粗；然後用化城（比喻涅槃）和寶渚（比喻真實佛土）來判別；第三是用五時教（華嚴時、阿含時、方等時、般若時、法華涅槃時）來判別。第一個部分又分為兩個部分：首先是判別，然後是簡別。判別中用三悉檀與第一義相對，是順應《大智度論》的文義，仍然形成別義，所以《大智度論》說：『諸經大多宣說三悉檀，現在想要宣說第一義，所以宣說這部《摩訶般若波羅蜜經》。』通論都是四悉檀具足，具體如各經文所說。 接下來『若然』以下是簡別，分為兩個部分：首先是提問，然後是『今言』以下是回答。接下來『若不』以下是決斷開顯，總結定位如經文所說。 問： 此中
【English Translation】 English version Thereupon, the mother would give it to him. At that time, the woman immediately applied a bitter substance to her breast and told her child, 'My breast is coated with poison and cannot be touched again.' Her child, being thirsty and hungry, desired to drink his mother's milk, but upon smelling the poisonous odor of the breast, he abandoned it and went far away. After the effect of the medicine had subsided, the mother washed her breast and called her child to drink. At this time, although the child was still thirsty and hungry, he did not come near because he had previously smelled the poison. The mother then told him, 'I coated my breast with poison for your sake to cure your illness. Now that your illness is cured and I have washed it clean, you can come and drink without any bitterness.' Upon hearing this, the child gradually returned and drank. The metaphorical meaning of the sutra is that 'non-self' is like the poison applied, and proclaiming the 'Tathagatagarbha' (如來藏) is like calling the child to drink milk. Sometimes speaking of 'self' and sometimes speaking of 'non-self' are all to suit different capacities, just like the application and washing. Next, the formal explanation is divided into two parts: first, the outline is presented, and then the explanation is given. The explanation is further divided into two parts: first, these ten items are explained using the four Siddhanthas (四悉檀) (Worldly Siddhantha, Individual Siddhantha, Remedial Siddhantha, and First Principle Siddhantha), and then the subtle and non-subtle are clarified. The first part is divided into two parts: the beginning and the end. In the latter part, the phrase 'up and down without verticality' and so on, 'up and down' is the meaning of verticality, although a point is above, it is different from the vertical flow of dripping water. The Three Virtues (三德) (Dharmakaya Virtue, Prajna Virtue, Liberation Virtue) are also like this, although the Dharmakaya (法身德) is originally present, it is different from the Separate Teaching (別教) which considers it to be covered by delusion. 'Inside and outside' is the meaning of horizontality, although two points are below, it is different from the horizontal spread of a raging fire. The Three Virtues are also like this, although the two virtues are cultivated, they are different from others who consider the principle body to be complete without mutual inclusion. The following part is divided into two parts: first, discrimination, and then concluding the position. Discrimination is further divided into two parts: first, judgment, and then opening up. Judgment is divided into three parts: first, briefly establishing the Two Truths (二諦) (Conventional Truth, Ultimate Truth) to judge the Four Siddhanthas, then the Ultimate Truth is subtle, and the Conventional Truth is coarse; then using the Transformation City (化城) (metaphor for Nirvana) and Treasure Island (寶渚) (metaphor for the real Buddha land) to judge; third, using the Five Periods of Teaching (五時教) (Avatamsaka Period, Agama Period, Vaipulya Period, Prajna Period, Lotus Nirvana Period) to judge. The first part is further divided into two parts: first, judgment, and then discrimination. The judgment uses the Three Siddhanthas in relation to the First Principle, which is in accordance with the meaning of the Mahaprajnaparamita Sastra (大智度論), and still forms a separate meaning, so the Mahaprajnaparamita Sastra says: 'Most sutras mostly proclaim the Three Siddhanthas, now wanting to proclaim the First Principle, therefore this Mahaprajnaparamita Sutra (摩訶般若波羅蜜經) is proclaimed.' Generally speaking, all four Siddhanthas are complete, as stated in the various sutras. Next, 'If so' below is discrimination, divided into two parts: first, a question is asked, and then 'Now speaking' below is the answer. Next, 'If not' below is the decisive opening, and the concluding position is as stated in the sutra. Question: Herein
初以四悉料簡十條，則一一條無非四悉，次判四悉妙與不妙，乃云三粗一妙，應當三法亦粗亦妙耶？
答：
若約不思議中，亦得論妙不妙，如三德中，若前三悉檀說之，義當於粗，謂三德為世界、解脫生善、般若破惡，是故為粗，若見法身方始名妙。三德既爾，餘九亦然。
若爾，何故次又云三悉至化城耶？
答：
此約《大論》文，皆以小乘為三悉，對般若為第一義，故作此簡。若依此義，今文唯在第一義也。
故下決中雲「三悉不決皆名為粗」，然取通途則今文並約不思議論四悉，判不思議三法真俗相即，而論既以中道為第一義，豈以中道而隔真俗。「半如意珠」者，跡十妙中以釋五竟。十法共成如意珠法，言「珠法」者，只是妙法。十中居半，故云「半如意珠」。若《大經》十三即以羅剎半偈名為半珠，彼經半偈詮於半教，今之半珠即是全珠。何者？自行因果已滿，是故今文以自望他，闕化他邊名為半珠。◎
○◎六釋感應妙中二：先來意，次開章解釋。來意又三：初判前五妙，次「境妙」下果滿得名，三「果智」下正明感應來意，由果滿故，由機扣故。初文云「上四妙為因」者，位妙若立實通因果，為對三法且從因說。次文為二：先釋，次引證。初釋文言「境
【現代漢語翻譯】 現代漢語譯本：最初用四悉檀（Siddhanta，意為四種成就）來料簡十條，那麼每一條無非都是四悉檀。其次判斷四悉檀的妙與不妙，於是說三種是粗的，一種是妙的。那麼，應當說三種法也是亦粗亦妙的嗎？
回答：
如果從不可思議的角度來說，也可以討論妙與不妙。比如三德（Trikaya，意為法身、報身、應身）中，如果用前面的三種悉檀來說，意義上就屬於粗的，即認為三德是世界悉檀、解脫生善悉檀、般若破惡悉檀，所以是粗的。如果見到法身（Dharmakaya，意為佛的真身）才開始稱為妙。三德既然如此，其餘九條也是這樣。
如果這樣，為什麼接著又說三種悉檀到達化城（illusionary city）呢？
回答：
這是根據《大智度論》（Mahāprajñāpāramitopadeśa）的文義，都以小乘（Hinayana，意為小乘佛教）為三種悉檀，相對於般若（Prajna，意為智慧）為第一義諦（Paramārtha-satya，意為最高的真理），所以這樣簡別。如果依照這個意義，那麼本文只在于第一義諦。
所以下面的結論中說：『三種悉檀不能決斷，都稱為粗』。然而採取通常的說法，那麼本文都是從不可思議的角度來討論四悉檀，判斷不可思議的三法（Tridharma，意為佛法的三種形式）真俗相即，而論述既然以中道（Madhyamaka，意為中觀）為第一義諦，怎麼能用中道來隔斷真俗呢？『半如意珠』，在跡十妙中用來解釋五種究竟。十法共同成就如意珠法，說『珠法』，只是妙法。十種中佔一半，所以說『半如意珠』。如果《大般涅槃經》（Mahāparinirvāṇa Sūtra）的十三品就以羅剎（Rakshasa，意為惡鬼）的半偈（half verse）稱為半珠，那部經的半偈詮釋了半教，現在的半珠就是全珠。為什麼呢？因為自行因果已經圓滿，所以本文從自身來看待他人，缺少化他（converting others）的方面，稱為半珠。
○◎六釋感應妙中二：先說明來意，其次展開解釋。來意又有三：首先判斷前面的五種妙，其次『境妙』下，果滿才得到名稱，第三『果智』下，正式說明感應的來意，因為果滿的緣故，因為根機叩擊的緣故。最初的文句說『上面的四種妙為因』，位妙如果成立，實際貫通因果，爲了對應三法，暫且從因來說。其次的文句分為兩部分：先解釋，然後引用證據。最初的解釋文句說『境』
【English Translation】 English version: Initially, using the four Siddhantas (Siddhanta, meaning four accomplishments) to analyze the ten aspects, then each aspect is none other than the four Siddhantas. Next, judging the wonderful and not-so-wonderful aspects of the four Siddhantas, it is said that three are coarse and one is wonderful. Then, should it be said that the three Dharmas (Tridharma, meaning three forms of Buddha's teaching) are also both coarse and wonderful?
Answer:
If viewed from the perspective of the inconceivable, one can also discuss the wonderful and not-so-wonderful. For example, within the Trikaya (Trikaya, meaning Dharmakaya, Sambhogakaya, and Nirmanakaya), if explained using the first three Siddhantas, the meaning would fall under the coarse, that is, considering the Trikaya as the Worldly Siddhanta, the Siddhanta of Generating Goodness through Liberation, and the Siddhanta of Destroying Evil through Prajna (Prajna, meaning wisdom), hence it is coarse. Only upon seeing the Dharmakaya (Dharmakaya, meaning the true body of the Buddha) does it begin to be called wonderful. Since the Trikaya is like this, so are the remaining nine aspects.
If so, why does it then say that the three Siddhantas reach the illusionary city (illusionary city)?
Answer:
This is based on the meaning of the text in the Mahāprajñāpāramitopadeśa, which considers the Hinayana (Hinayana, meaning Theravada Buddhism) as the three Siddhantas, in contrast to Prajna (Prajna, meaning wisdom) as the Paramārtha-satya (Paramārtha-satya, meaning the highest truth). Therefore, this distinction is made. If according to this meaning, then this text only lies in the Paramārtha-satya.
Therefore, the conclusion below says: 'The three Siddhantas that cannot be decided are all called coarse.' However, taking the common view, then this text is all discussing the four Siddhantas from the perspective of the inconceivable, judging the inconceivable three Dharmas (Tridharma, meaning three forms of Buddha's teaching) as the non-duality of truth and conventionality. And since the discourse takes the Madhyamaka (Madhyamaka, meaning the Middle Way) as the Paramārtha-satya, how can the Madhyamaka be used to separate truth and conventionality? 'Half a wish-fulfilling jewel' is used in the traces of the ten wonderful aspects to explain the five ultimates. The ten Dharmas together accomplish the Dharma of the wish-fulfilling jewel. Saying 'jewel Dharma' is simply the wonderful Dharma. Occupying half of the ten, hence it is called 'half a wish-fulfilling jewel'. If in the thirteen chapters of the Mahāparinirvāṇa Sūtra, the Rakshasa's (Rakshasa, meaning evil spirit) half verse is called half a jewel, that sutra's half verse explains half of the teaching, then the current half jewel is the whole jewel. Why? Because the cause and effect of self-practice are already complete, therefore this text views others from oneself, lacking the aspect of converting others, hence it is called half a jewel.
○◎Six Explanations of the Wonderful Response, in two parts: First, explaining the intention, and second, unfolding the explanation. The intention is further divided into three: First, judging the previous five wonderful aspects; second, under 'Wonderful Realm', the name is obtained upon the fulfillment of the fruit; third, under 'Fruit Wisdom', formally explaining the intention of the response, because of the fulfillment of the fruit, because of the striking of the potential. The initial sentence says 'The above four wonderful aspects are the cause'. If the wonderful aspect of position is established, it actually penetrates cause and effect. To correspond to the three Dharmas, it is temporarily spoken of from the cause. The next sentence is divided into two parts: first, explanation, and then citation of evidence. The initial explanatory sentence says 'Realm'
妙究竟滿名毗盧遮那」等者，前行妙初已融會此境智行三，三而論一、一而論三，及境等三各自具三等，具如《止觀》第二卷末指歸中文一德具三三各具三等。今且從於理事合說，以境智行而對三身。次引證中雲「稽首智度無子佛」者，《大論》文初歸敬偈云：「智度大道佛善來，智度大道佛窮底，智度相義佛無礙，稽首智度無子佛。」古人論音云：言無子者，有四義不同，一者無等，一切眾生無與佛等。二云無礙，佛是法王於法自在。三云無子復有二義，一者就理，佛能體悟無生真理，名為無子；二者就事，如來生死種子已盡故名無子。四者無子亦有二義，一者般若名為佛母，母有七子，謂佛菩薩及辟支佛並四果人，即此七中佛最居長，故云無子；二者無明蔽中無有智慧種子，故云無子。今文中用第三第四二無子義，果智究竟感應義足。三正明來意中，且依《本業纓珞》云等覺照寂，妙覺寂照。
問：
前明境妙以證得為無諦，前明智妙二十智中訖至妙覺，前明行妙次第五行訖至初地，不次第行亦至六根，若明位妙，始終具足，嚮明三法，辨始終中，始從凡心一念十界，終至究竟，是三法果，今初何得斷云四因一果？
答：
一家釋義稍異今古，若得文大旨則不[目*曹]元由，若隨文生
解則前後雜亂。前之三妙，若離而言之，唯境屬於理，故解依于理，依解故起行，行之所階，則有諸位。若至初住，名隨分果，則分證三法，證三法已，隨機起應，此則以智導行至初住位。又教所譚須論始末，此則具如生起中意。若從合明，具如行妙初說。若相由者不明妙行，境智行三，此三各三，三九隻是一而論三。次歷六即，以至於果，皆開權顯實成妙感應。今從此義，故云四法為因。若從別說當妙高深自是一意。
次開章別釋，中二：列、釋。釋中初釋名自二：初列，次釋。釋中初釋名又二：先總立名者，謂感應通論；次別釋者，謂感應二字各具三義。初文者，如《勝鬘經》。勝鬘夫人是末利之女，末利及王既信佛已，以書與女。女得書已即對使者而說偈言：
「仰惟佛世尊， 普為世間出， 亦應愍我等， 速來至此處。」
即生此念時，佛于空中現。即是雙明感應二義。若得此意，例應可知。次別釋中今先明機三義者為二：先明用機為名例知緣感，次「機有」下正釋機名。言「如弩有可發」等者，眾生如弩，宿因如機，佛如射者，應如發之，益如箭中。「善機」者，《大經》十八云：「我觀眾生，不觀老少中年、貧富時節、日月星宿、工巧下賤、童僕婢使，唯觀眾生有善心者，即便慈
【現代漢語翻譯】 現代漢語譯本：如果分開解釋，前後就會雜亂。前面的三種玄妙，如果分開來說，只有境屬於理，所以理解依賴於理，因為理解而產生行動，行動所經歷的階段，就有了各種位次。如果到了初住位，名為隨分果，就是部分地證得法身、般若、解脫這三種法，證得這三種法之後，隨機應化，這就是用智慧引導行動到達初住位。而且教義所談論的必須論述始末，這就像生起中的意義一樣。如果從合起來說明，就完全像行妙最初所說的那樣。如果從相互依存來說，不明白妙行，境、智、行這三者，這三者各自又有三種，三九二十七，其實只是一個而論述三種。然後經歷六即，以至於果位，都是開權顯實，成就玄妙的感應。現在從這個意義出發，所以說四法是原因。如果從分別來說，那麼玄妙高深自然是一種意思。
接下來開始分章節解釋，分為兩部分：列舉和解釋。解釋中先解釋名稱，又分為兩部分：先列舉，后解釋。解釋中先解釋名稱，又分為兩部分：首先總的建立名稱，叫做感應通論；其次分別解釋，就是感和應這兩個字各自具有三種含義。第一部分，就像《勝鬘經》所說的那樣。勝鬘夫人是末利王的女兒，末利王和王后既然已經信佛，就寫信給女兒。女兒得到信后就對著使者說偈語：
『我敬仰佛世尊，普遍為世間出現，也應該憐憫我們，快點來到這裡。』
就在生起這個念頭的時候，佛在空中顯現。這就是同時說明感應兩種含義。如果理解了這個意思，其他的例子就應該可以知道了。接下來分別解釋，現在先說明機有三種含義，分為兩部分：先說明用機作為名稱，可以類推知道緣感，其次『機有』下面正式解釋機名。說到『就像弓弩有可以發射』等等，眾生就像弓弩，宿世的因就像弓弩的扳機，佛就像射箭的人，應就像發射，利益就像箭射中目標。『善機』，《大經》第十八卷說：『我觀察眾生，不看老少中年、貧富時節、日月星宿、工巧技術、童僕婢使，只看眾生有善心的人，就施以慈悲。』
【English Translation】 English version: If explained separately, the order becomes chaotic. The three mysteries mentioned earlier, if discussed in isolation, only the '境' (realm) belongs to '理' (principle). Therefore, understanding relies on '理', and from understanding arises action. The stages of action lead to various positions. Upon reaching the '初住' (first stage of dwelling), it's called '隨分果' (partial fruition), meaning partial realization of the three '法' (dharmas): '法身' (Dharmakaya), '般若' (Prajna), and '解脫' (Liberation). Having realized these three '法', one responds according to circumstances. This is using wisdom to guide action to the '初住' position. Furthermore, teachings must discuss the beginning and the end, similar to the meaning in '生起' (arising). If explained together, it's entirely like what was initially said about '行妙' (the mystery of action). If based on mutual dependence, without understanding '妙行' (mysterious action), the three—'境' (realm), '智' (wisdom), and '行' (action)—each having three aspects, making a total of nine, are actually one, discussed as three. Then, going through the six identities up to the fruition, all are '開權顯實' (revealing the real by opening the expedient), achieving wondrous '感應' (response). It is from this meaning that the four '法' are said to be the cause. If explained separately, the profound mystery is a meaning in itself.
Next, opening the chapter for separate explanation, there are two parts: listing and explaining. Within the explanation, first explaining the name, again in two parts: first listing, then explaining. Within the explanation of the name, again in two parts: first, establishing the name in general, called '感應通論' (General Treatise on Response); second, explaining separately, meaning the two characters '感' (response) and '應' (reaction) each have three meanings. The first part is like in the '勝鬘經' (Srimala Sutra). Lady Srimala was the daughter of King '末利' (Mallika). After King '末利' and the queen believed in the Buddha, they wrote a letter to their daughter. After receiving the letter, the daughter spoke the following verse to the messenger:
'I respectfully contemplate the World Honored One, who appears universally for the world, and should also have compassion on us, quickly come to this place.'
At the moment of generating this thought, the Buddha appeared in the sky. This simultaneously clarifies the two meanings of '感應' (response and reaction). If this meaning is understood, other examples should be knowable. Next, explaining separately, now first clarifying the three meanings of '機' (potential), in two parts: first, explaining using '機' as the name, from which one can infer '緣感' (conditioned response); second, below '機有' (potential exists), formally explaining the name '機' (potential). Saying 'like a crossbow that can be fired,' etc., sentient beings are like the crossbow, past causes are like the trigger, the Buddha is like the archer, the response is like the firing, and the benefit is like the arrow hitting the target. '善機' (Good potential), the eighteenth chapter of the '大經' (Mahaparinirvana Sutra) says: 'I observe sentient beings, not looking at old or young, middle-aged, rich or poor, time of year, sun, moon, stars, skillful techniques, servants, or maids, but only looking at those sentient beings who have a good heart, and then I bestow compassion.'
念。」料簡中問意者，由前帖釋中雲宜生理善即第一義，故今問云：為人名生善，理事俱是善，何意于理善而稱第一義？答意者，理明是理善，理暗是理惡，故理之善惡其性雖相傾，若理善生時，理惡必定滅，無有先惡滅方始理善生。若事中善惡其性亦相傾，善生之時未必惡滅，惡滅之時未必善生。故於生善以分事理，理善即屬第一義義。事中善惡，善生即屬為人義也。惡滅即屬對治義也。理惡即滅、理善即生，故於生善以分二悉，滅惡唯得立一對治，惡無先滅故不分二。「眾生得事」等者，眾生得即理之事，聖人得即事之理，聖人知即眾生不知。又聖人得於因果化他咸應等事，眾生但得非因非果迷中之理。又眾生在因，聖人居果。「問為用法應」等者，此一問答為欲生起機應之相，約理雖即不當應與不應，約事必有應與非應，法應應應俱皆應故，得法應俱名應，由此與機相對辨，致成三十六機應。次相中二：先正釋，次廣問答料簡。初又二：先標、次釋。釋中先略舉機應兩相，次釋。釋中先機、次應。機中二：先徴起，次釋。釋中有三，不言去取，應中亦然。初機者，惡為機中言「七子」者，《大經》十八釋月愛中雲：「譬如有人而有七子，是七子中一子遇病，父母之心非不平等，然于病子心則偏重。」章安云：或
【現代漢語翻譯】 現代漢語譯本 念。』料簡』中問：『宜生理善即第一義』，那麼為人而生善，從理和事上來說都是善，為什麼在理上的善被稱為第一義呢？回答是：理智明瞭就是理上的善，理智昏暗就是理上的惡。因此，理的善與惡雖然性質相反，但如果理上的善產生，理上的惡必定會滅亡，不會出現先滅惡後生善的情況。如果在事上的善與惡，它們的性質也是相反的，但善產生的時候不一定惡會滅亡，惡滅亡的時候也不一定善會產生。因此，從生善的角度來區分事和理，理上的善就屬於第一義。事上的善惡，善的產生屬於為人義，惡的滅亡屬於對治義。理上的惡滅亡，理上的善產生，因此從生善的角度來區分二悉檀，滅惡只能建立一種對治，因為惡不會先滅亡，所以不區分二悉檀。「眾生得事」等，眾生得到的是理上的事，聖人得到的是事上的理，聖人知道的是眾生不知道的。而且聖人得到的是因果化他咸應等事，眾生得到的只是非因非果迷惑中的理。而且眾生在因位，聖人居果位。「問為用法應」等，這一問一答是爲了生起機應之相，從理上來說不應該有應與不應，從事上來說一定有應與非應，法應、應應都是應，所以法應都稱為應，由此與機相對辨，形成三十六機應。接下來是相中的第二部分：先是正式解釋，然後是廣泛的問答料簡。第一部分又分為兩部分：先是標示，然後是解釋。解釋中先簡略地舉出機應兩種相，然後是解釋。解釋中先說機，然後說應。機中分為兩部分：先是提問，然後是解釋。解釋中有三種，沒有說捨棄和取用，應中也是這樣。最初的機，惡是機。「七子」指的是，《大經》十八釋月愛中說：『譬如有人有七個兒子，這七個兒子中有一個生病了，父母的心並非不平等，但對生病的孩子會更加偏愛。』章安說：或者
【English Translation】 English version Recitation.』 In the 『Examination,』 the question is: 『It is appropriate to generate good through livelihood, which is the First Principle.』 So, for a person to generate good, both in principle and in practice, it is good. Why is the good in principle called the First Principle?』 The answer is: When reason is clear, it is good in principle; when reason is obscure, it is evil in principle. Therefore, although the nature of good and evil in principle are contrary, if good in principle arises, evil in principle will surely perish. There is no case where evil perishes first and then good in principle arises. If good and evil in practice, their nature is also contrary, but when good arises, evil may not perish, and when evil perishes, good may not arise. Therefore, from the perspective of generating good, to distinguish between practice and principle, good in principle belongs to the First Principle. Good and evil in practice, the arising of good belongs to the 『For the Person』 principle, and the perishing of evil belongs to the 『Counteracting』 principle. Evil in principle perishes, and good in principle arises. Therefore, from the perspective of generating good, to distinguish between the Two Truths, the perishing of evil can only establish one counteraction, because evil does not perish first, so it does not distinguish between the Two Truths. 『Sentient beings obtain affairs,』 etc., sentient beings obtain affairs in principle, and sages obtain the principle in affairs. What sages know is what sentient beings do not know. Moreover, sages obtain affairs such as cause and effect, transforming others, and universal response, while sentient beings only obtain the principle of delusion that is neither cause nor effect. Moreover, sentient beings are in the causal position, while sages reside in the fruition position. 『Question: How should the Dharma be applied?』 etc., this question and answer are intended to generate the aspect of the interaction between the potential and the response. From the perspective of principle, there should be no response or non-response, but from the perspective of practice, there must be response and non-response. Dharma response and appropriate response are all responses, so Dharma response is called response. Therefore, in contrast to the potential, thirty-six interactions between potential and response are formed. Next is the second part of the aspect: first, the formal explanation, and then the extensive question and answer examination. The first part is divided into two parts: first, the indication, and then the explanation. In the explanation, first briefly mention the two aspects of potential and response, and then explain. In the explanation, first talk about the potential, and then talk about the response. The potential is divided into two parts: first, the question, and then the explanation. There are three in the explanation, without mentioning abandoning and taking, and the same is true in the response. The initial potential, evil is the potential. The 『Seven Sons』 refers to, the 『Great Sutra』 says in the eighteenth explanation of Moon Love: 『For example, if a person has seven sons, and one of these seven sons is sick, the parents』 hearts are not unequal, but they will be more partial to the sick child.』 Zhang An said: Perhaps
以七方便根性為七子，謂人天二乘三教菩薩，是七子中有起過者，心則偏重。「如來不為無為眾生」者，亦第十八經，有為是惡故惡為機。又「無記是無明」者，若分三性即立無記，今立機緣且對善惡，無記雖非身口行惡，能覆理善亦屬惡攝，即屬惡機。現雖是惡，乘于宿種，故得為機。相帶為機中二：先判，次正釋。初文中雲「唯有一發」者，《大經》三十一「迦葉菩薩問佛：一闡提者終無善法，是故名為一闡提耶？佛言：如是。又問：一切眾生有三種善，所謂三世，一闡提輩亦不能斷未來善法，云何佛言斷諸善法名一闡提耶？佛言：滅有二種，一現在滅，二者現在障于未來；闡提具二，故作是說。佛言：善男子！譬如有人沒在圊廁，唯有一發毛頭未沒，雖復一發不能升身。闡提亦爾，未來善法不能救于地獄之苦，未來之世雖即可救，現在之世無如之何？」以佛性故則可得救，佛性非三世，故佛性不斷。今意亦爾，于現在世雖有正因，不可救故不成機緣。善惡相帶為機者，初從闡提起改悔心，此舉極惡以帶微善，上至等覺一品無明，此舉極善以帶微惡。準望前釋，極善唯在佛，極惡唯闡提，二既非機，故以闡提改悔、等覺無明，即是相帶，名之為機。
若爾。何故前明單善單惡，今復重明相帶為機？
【現代漢語翻譯】 現代漢語譯本： 以七方便根性作為七個兒子，指的是人天乘、二乘、三教和菩薩。這七個兒子中如果有人犯錯，內心就會有所偏重。「如來不為無為眾生」這句話，也出自第十八經，因為有為是惡，所以惡可以作為根機。又「無記是無明」這句話，如果按照三性來分，就可以設立無記。現在設立根機，只是針對善惡而言。無記雖然不是身口意所造的惡行，但它能覆蓋真理之善，也屬於惡的範疇，也就是屬於惡的根機。現在雖然是惡，但憑藉著宿世的善種，所以可以作為根機。善惡相帶作為根機分為兩部分：先是判斷，然後是正式解釋。最初的文中說『唯有一發』，出自《大般涅槃經》第三十一卷，『迦葉菩薩問佛：一闡提（斷善根者）最終沒有善法，所以才被稱為一闡提嗎？佛說：是的。又問：一切眾生有三種善，也就是三世的善，一闡提輩也不能斷絕未來的善法，為什麼佛說斷絕一切善法名為一闡提呢？佛說：斷滅有兩種，一是現在的斷滅，二是現在障礙未來；一闡提兼具這兩種，所以這樣說。佛說：善男子！譬如有人掉進糞坑，只有一根頭髮絲還沒有被淹沒，即使只有一根頭髮絲也不能使他脫離糞坑。一闡提也是這樣，未來的善法不能救他脫離地獄之苦，未來的世雖然可以救，現在的世卻無能為力？』因為有佛性，所以可以得救，佛性不是三世的，所以佛性不會斷滅。現在的意思也是這樣，在現在的世間即使有正因，因為無法得救，所以不能成為根機。善惡相帶作為根機，首先從一闡提（斷善根者）生起懺悔心，這是舉極惡來帶動微善，上至等覺菩薩還有一品無明未斷，這是舉極善來帶動微惡。參照前面的解釋，極善唯有佛，極惡唯有一闡提，這二者都不是根機，所以用一闡提的懺悔、等覺菩薩的無明，就是善惡相帶，稱之為根機。
如果這樣，為什麼前面說明單善單惡，現在又重複說明善惡相帶作為根機？
【English Translation】 English version: Taking the seven expedient roots as the seven sons, referring to humans and gods, the two vehicles (聲聞乘 and 緣覺乘), the three teachings, and Bodhisattvas. If any of these seven sons err, the mind will be biased. The statement 'The Tathagata does not act for the unconditioned beings' also comes from the eighteenth sutra, because conditioned existence (有為) is evil, thus evil can serve as a potential. Furthermore, the statement 'Neutrality (無記) is ignorance (無明)' means that if divided according to the three natures (三性), neutrality can be established. Now, establishing potential is only in relation to good and evil. Although neutrality is not evil conduct of body, speech, or mind, it can cover the goodness of principle and thus belongs to the category of evil, that is, belongs to the evil potential. Although it is evil now, relying on past seeds, it can become a potential. Good and evil accompanying each other as potential is divided into two parts: first, judgment; second, formal explanation. The initial text says 'Only one hair,' which comes from the thirty-first chapter of the Mahāparinirvāṇa Sūtra (大般涅槃經): 'Kāśyapa Bodhisattva asked the Buddha: Does an icchantika (一闡提, one who has severed their roots of goodness) ultimately have no good dharma, and is that why they are called icchantika? The Buddha said: Yes. He further asked: All sentient beings have three kinds of goodness, that is, the goodness of the three times (三世), and even icchantikas cannot sever future good dharma. Why does the Buddha say that severing all good dharma is called icchantika? The Buddha said: Severance is of two kinds: one is present severance, and the other is present obstruction of the future; icchantikas possess both, so it is said in this way. The Buddha said: Good son! It is like a person who is submerged in a latrine, with only one hair tip not submerged; even that one hair cannot lift him out. It is the same with icchantikas; future good dharma cannot save them from the suffering of hell. Although they can be saved in the future, there is nothing that can be done in the present?' Because of Buddha-nature (佛性), they can be saved; Buddha-nature is not of the three times, so Buddha-nature is not severed. The present meaning is also like this: even if there is a positive cause in the present world, it cannot be saved, so it cannot become a potential. Good and evil accompanying each other as potential, first, from an icchantika (一闡提, one who has severed their roots of goodness) arising a mind of repentance, this is using extreme evil to bring about slight good; up to the Equal Enlightenment (等覺) Bodhisattva still having one fragment of ignorance (無明) not severed, this is using extreme good to bring about slight evil. Referring to the previous explanation, extreme good is only the Buddha, extreme evil is only the icchantika; since these two are not potential, then using the repentance of the icchantika and the ignorance of the Equal Enlightenment Bodhisattva is good and evil accompanying each other, called potential.
If so, why did you explain single good and single evil before, and now repeat the explanation of good and evil accompanying each other as potential?
答：
前單明者，據強偏說，相帶明者據理實說。經雖偏說，非不相帶，四悉順物作偏說耳，以義推之必須相帶。
下釋慈悲為應義者，若偏若帶，準此可知。「慈善根力」者，如《大經》十四〈梵行品〉「提婆達多令阿阇世放護財醉象，欲害如來及諸弟子。爾時踏殺無量眾生，像聞血氣狂醉倍常，見我翼從被服赤色，謂呼是血，復來奔趣，我弟子中未離欲者四散馳走，城中人民謂我終歿。調達歡喜快哉適愿。我于爾時即入慈定，舒手示之，即於五指出五師子。是象見已而生怖畏，失大小便，投身禮我。善男子！我于爾時手指實不出五師子，慈善根力令彼調伏。」乃至五百群賊得法眼等，廣如經說。乃至如《請觀音》現身作餓鬼等，如前第四卷。引論云「水銀和真金」等者，出菩提流支《法界性論》。
次料簡中有五問答，初問答明三世機應。問如文。答中二：先通答機應之由，次別答機應之相。初意中言「以四悉力隨順眾生」者，至理實無三世善惡，約事說故三世咸有，但隨眾生四悉機緣，宜作何世善惡而說？何世善惡而堪遇聖？次正明機應相中又二：先機、次應。機中又二：先善、次惡。善惡各有三世，初善中二：釋、證。初文三，初文中言「五方便」者，四念為一併四善根。四念雖有總別不
同，只是四念，停心治障，方便義疏，故且云五。「又如無漏無習因」等者，此舉無漏，例未來善。如證無漏習果已滿，現無善因亦能感佛，如阿羅漢根敗之士，在方等座感佛彈訶，以有未來一乘善故，無漏根敗尚能感佛，況諸凡夫根未敗者？故引《大論》池華為喻，已生如往善，始生如現善，未生如當善，遇應如得日。次明惡中言「又未來之惡與時相值」者，緣合名時，故求聖力助遮當惡，此三世惡並有可發，是故聖救。次應中，亦如機中，應先明有應之意，謂四悉也。文無者略。又亦應如機中慈悲各說及引文證等，文亦從略。次別答中但語機邊亦應論應，若別論者，以現在為應。何者？過去已過，未來未具。
若爾，機應差舛，何名主對？
答：
機生未來之善，感佛之時還名現在，故今且從機一邊說耳。
次問中言「若未來善為機四正勤意云何」者，四勤中已生未生皆可令生，如何但云未來為正？若準正勤，應云已生善為機，如溉甘果栽；未生善為機，如鉆木出火；已生惡為機，猶如除毒蛇；未生惡為機，如預防流水。答意者，機分通別，通則通於三世如四正勤，別則唯在未來，如前所說。雖在未來，功由過現，是故過現以為機者，本為未來生善滅惡，是故四正勤中言「雖過去」等者
【現代漢語翻譯】 現代漢語譯本： 『同，只是四念，停心治障，方便義疏，故且云五。』意思是說，（機）與『四念處』相同，用『停心』來治療障礙，這是『方便義疏』的說法，所以暫且說是五種（機）。 『又如無漏無習因』等，這裡舉出『無漏』（Anāsrava，無煩惱），是爲了舉例說明未來的善（機）。如果證得『無漏』，習氣之果已經圓滿，現在沒有善因也能感應佛（陀），比如阿羅漢（Arhat，斷盡煩惱的聖者）根器敗壞的人，在方等座上感應到佛（陀）的呵斥，因為他有未來一乘（Ekāyana，唯一佛乘）的善根。『無漏』根器敗壞尚且能感應佛（陀），更何況那些根器沒有敗壞的凡夫俗子呢？所以引用《大智度論》（Mahāprajñāpāramitopadeśa）中池塘蓮花的比喻，已經生長的蓮花如同過去的善（機），開始生長的蓮花如同現在的善（機），尚未生長的蓮花如同未來的善（機），遇到陽光照耀就如同得到佛（陀）的應現。 接下來闡明惡（機），說『又未來之惡與時相值』，緣分聚合稱為『時』，所以祈求聖人的力量幫助遮止未來的惡（機）。這三世的惡（機）都有可能發生，所以需要聖人的救度。 接下來是『應』（Kāruṇika，佛的慈悲應現），也像『機』一樣，應該先說明有『應』的意義，就是四悉檀（catuḥ-siddhānta，四種成就）。經文中沒有說明，這裡就省略了。又應該像『機』一樣，分別說明慈悲，並引用經文來證明等等，經文中也從略了。 接下來在分別回答中，只說『機』的一邊，也應該討論『應』，如果分別討論，就以現在為『應』。為什麼呢？因為過去已經過去，未來尚未具備。 如果這樣，『機』和『應』出現差錯，怎麼能稱為『主』和『對』呢？ 回答： 『機』產生未來的善，感應佛（陀）的時候仍然稱為現在，所以現在暫且從『機』的一邊來說。 接下來在提問中說『若未來善為機四正勤意云何』，四正勤（catvāri samyak-pradhānāni，四種正確的精進）中，已生和未生都可以令其生長，為什麼只說未來是正（機）呢？如果按照四正勤，應該說已生善是『機』，如同灌溉甘美的果樹；未生善是『機』，如同鉆木取火；已生惡是『機』，如同除去毒蛇；未生惡是『機』，如同預防流水。回答的意思是，『機』的區分有通和別，通則通於三世，如同四正勤，別則只在于未來，如前面所說。雖然在於未來，功勞卻在於過去和現在，所以過去和現在作為『機』，根本是爲了未來生善滅惡，所以四正勤中說『雖過去』等等。
【English Translation】 English version: 『Same as the Four Foundations of Mindfulness, stopping the mind to cure obstacles, explained in the Convenient Meaning, hence temporarily called five.』 This means that (the 『Kāruṇika』, the Buddha's compassionate response) is the same as the 『Four Foundations of Mindfulness』 (catvāri smṛty-upasthānāni), using 『stopping the mind』 to cure obstacles. This is according to the 『Convenient Meaning Explanation,』 so it is temporarily called five (Kāruṇika). 『Also, like the unconditioned without habitual causes,』 etc. Here, 『unconditioned』 (Anāsrava, without afflictions) is mentioned to exemplify future good (Kāruṇika). If one attains 『unconditioned』 and the fruit of habitual tendencies is fulfilled, even without present good causes, one can still be sensed by the Buddha. For example, an Arhat (Arhat, a saint who has extinguished all afflictions) whose roots are ruined can sense the Buddha's rebuke in the Vaipulya assembly because they have the future good root of the One Vehicle (Ekāyana, the only Buddha vehicle). If even a ruined 『unconditioned』 root can sense the Buddha, how much more so can ordinary people whose roots are not ruined? Therefore, the analogy of the lotus in the pond from the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) is cited: a lotus that has already grown is like past good (Kāruṇika), a lotus that is beginning to grow is like present good (Kāruṇika), and a lotus that has not yet grown is like future good (Kāruṇika). Encountering sunlight is like obtaining the Buddha's manifestation. Next, clarifying evil (Kāruṇika), it says, 『Also, future evil meets with the right time.』 The convergence of conditions is called 『time,』 so one seeks the power of the saints to help prevent future evil (Kāruṇika). These evils of the three times all have the potential to arise, so the saints' salvation is needed. Next, 『response』 (Kāruṇika, the Buddha's compassionate response) is also like 『Kāruṇika.』 One should first explain the meaning of having a 『response,』 which is the four siddhāntas (catuḥ-siddhānta, four kinds of accomplishments). The text does not explain this, so it is omitted here. Also, like 『Kāruṇika,』 one should separately explain compassion and cite scriptures to prove it, etc., but the text also omits this. Next, in the separate answer, only the side of 『Kāruṇika』 is discussed, and 『response』 should also be discussed. If discussed separately, the present is taken as the 『response.』 Why? Because the past has already passed, and the future is not yet complete. If so, if there are discrepancies between 『Kāruṇika』 and 『response,』 how can they be called 『subject』 and 『object』? Answer: The 『Kāruṇika』 that produces future good is still called the present when it senses the Buddha, so for now, we will speak from the side of 『Kāruṇika.』 Next, in the question, it says, 『If future good is the Kāruṇika, what is the meaning of the Four Right Exertions?』 Among the Four Right Exertions (catvāri samyak-pradhānāni, four correct endeavors), both what has already arisen and what has not yet arisen can be made to grow, so why only say that the future is the right (Kāruṇika)? According to the Four Right Exertions, one should say that good that has already arisen is the 『Kāruṇika,』 like irrigating a sweet fruit tree; good that has not yet arisen is the 『Kāruṇika,』 like drilling wood to produce fire; evil that has already arisen is the 『Kāruṇika,』 like removing a poisonous snake; and evil that has not yet arisen is the 『Kāruṇika,』 like preventing flowing water. The meaning of the answer is that the distinction of 『Kāruṇika』 has general and specific aspects. The general aspect applies to the three times, like the Four Right Exertions, while the specific aspect only lies in the future, as mentioned earlier. Although it lies in the future, the merit lies in the past and present, so the past and present are taken as the 『Kāruṇika』 because the fundamental purpose is to generate good and eliminate evil in the future. Therefore, the Four Right Exertions say 『although past,』 etc.
，文中雖云「已生善惡」，意令此善未來增長，意令此惡未來除滅故云也。又如救火，已燒正燒皆不可救，救正燒者本為未燒。
次問答者，為離性計。初問如文。次答中二：先破，次「無性故」下立。初中作四句者，若四計者，先破性已，然後方可點空說四，是故感應各有四句。感四句者，謂眾生自能感，由應故能感，感應和合故有感，離應離感故有感。應四句者，謂諸佛自能應，由生故有應，感應和合故有應，離應離感故有應。是故機應各以三假四句破竟，方以世諦四悉四說。
立中二：初通立能所，次「而能」下別判出能所又二：先判，次「若更」下誡勸言。「若更番疊」等者，若從應為言，即以應為能、以感為所；若從感為言，則以感為能、以應為所，故以義推，從感為名亦有能所，從應為名亦有能所，是故不可以能所為名，應以生佛定之，使能所不亂。若但以能所為名，節節更立能所之號，則為生佛之上更立生佛，世諦則亂，故須且依今文為定。次問答，可見。三不同中四：先標名，次列章，三「但眾生」下敘不同意，四「今略」下釋。釋不同自三：先四句中三：先列，次釋，三「若解」下結感應益意。釋中自四，皆先標，次釋，三結。釋中句句皆先機、次應。言「如須達長跪」者，《大經》
【現代漢語翻譯】 現代漢語譯本：文中雖然說『已生的善惡』，意思是讓這善在未來增長，讓這惡在未來消除，所以這樣說。又像救火，已經燒著和正在燒著的都無法挽救，救正在燒著的，本是爲了防止未燒著的。
接下來是問答部分，是針對執著于『自性』的觀點。首先提出的問題如原文所示。接下來的回答分為兩部分：先破斥這種觀點，然後從『無自性』的角度建立正確的觀點。在破斥部分，使用了四句否定式，如果執著於四種計度，那麼必須先破除『自性』，然後才能談論『空』和『四句否定』，因此感和應各有四句否定式。『感』的四句否定是說，眾生自己能感，因為『應』才能感，感和應和合才有感，離開應和感才有感。『應』的四句否定是說，諸佛自己能應，因為『感』才有應，感和應和合才有應，離開應和感才有應。因此，機和應各自用三假和四句否定式破斥完畢后，才用世俗諦的四悉檀和四種說法。
在建立正確觀點部分，分為兩部分：首先總的建立能和所，然後從『而能』開始，分別判斷能和所，又分為兩部分：先判斷，然後從『若更』開始，進行告誡和勸勉。『若更番疊』等，如果從『應』的角度來說，就以『應』為能，以『感』為所；如果從『感』的角度來說，就以『感』為能，以『應』為所，所以從義理上推斷，從『感』的角度命名也有能所，從『應』的角度命名也有能所，因此不可以能所為名，應該用生佛來確定，使能所不混亂。如果只用能所來命名，每節都重新建立能所的名稱，那麼就是在生佛之上又建立生佛，世俗諦就會混亂，所以必須暫且按照現在的文義來確定。接下來的問答，可以自己看明白。三種不同之處分為四部分：先標明名稱，然後列出章節，第三從『但眾生』開始，敘述不同的意思，第四從『今略』開始，解釋。解釋不同之處分為三部分：先在四句中取三句，先列出，然後解釋，第三從『若解』開始，總結感應的益處。解釋部分分為四部分，都是先標明，然後解釋，第三總結。解釋部分句句都是先機，后應。說到『如須達長跪』，《大涅槃經》（Mahāparinirvāṇa Sūtra）
【English Translation】 English version: Although the text says 'already arisen good and evil,' it means to let this good increase in the future and let this evil be eliminated in the future, hence the saying. It's like putting out a fire; what's already burning and what's currently burning cannot be saved. Saving what's currently burning is primarily to prevent what hasn't yet burned.
Next is the question-and-answer section, which addresses the view of clinging to 'inherent nature' (svabhāva). The initial question is as stated in the original text. The subsequent answer is divided into two parts: first, refuting this view, and then establishing the correct view from the perspective of 'no inherent nature' (anatta). In the refutation section, four negative statements are used. If one clings to the four kinds of conceptual proliferation, then 'inherent nature' must first be refuted before discussing 'emptiness' (sunyata) and the 'four negative statements.' Therefore, 'stimulus' (感, gan) and 'response' (應, ying) each have four negative statements. The four negative statements of 'stimulus' are: sentient beings can stimulate themselves, they can stimulate because of 'response,' there is stimulation because stimulus and response combine, and there is stimulation apart from stimulus and response. The four negative statements of 'response' are: Buddhas can respond themselves, there is response because of 'stimulus,' there is response because stimulus and response combine, and there is response apart from stimulus and response. Therefore, after 'potential' (機, ji) and 'response' each have been refuted using the three provisionalities (三假, sanjia) and four negative statements, the four siddhantas (四悉檀, si xi tan) and four kinds of teachings of conventional truth (世俗諦, shisu di) are used.
In the part establishing the correct view, it is divided into two parts: first, generally establishing the 'able' (能, neng) and the 'object' (所, suo); then, starting from '而能' (er neng), separately judging the 'able' and the 'object,' which is further divided into two parts: first judging, and then starting from '若更' (ruo geng), giving admonishments and exhortations. '若更番疊' (ruo geng fan die) etc., if speaking from the perspective of 'response,' then 'response' is taken as the 'able' and 'stimulus' as the 'object'; if speaking from the perspective of 'stimulus,' then 'stimulus' is taken as the 'able' and 'response' as the 'object.' Therefore, inferring from the principle, naming from the perspective of 'stimulus' also has 'able' and 'object,' and naming from the perspective of 'response' also has 'able' and 'object.' Therefore, one cannot name based on 'able' and 'object'; one should use sentient beings and Buddhas to determine it, so that the 'able' and 'object' are not confused. If one only names based on 'able' and 'object,' and establishes the names of 'able' and 'object' anew at each section, then one would be establishing sentient beings and Buddhas above sentient beings and Buddhas, and conventional truth would be confused. Therefore, one must temporarily determine it according to the current meaning of the text. The following questions and answers can be understood by oneself. The three differences are divided into four parts: first, stating the names; then, listing the chapters; third, starting from '但眾生' (dan zhong sheng), narrating the different meanings; and fourth, starting from '今略' (jin lüe), explaining. The explanation of the differences is divided into three parts: first, taking three statements from the four statements, first listing them, then explaining them, and third, starting from '若解' (ruo jie), summarizing the benefits of stimulus and response. The explanation part is divided into four parts, all of which first state, then explain, and third, summarize. Each statement in the explanation part is first 'potential,' then 'response.' When it says 'like Sudatta kneeling,' the Mahāparinirvāṇa Sūtra (《大涅槃經》)
二十七「佛在王舍，須達爾時為兒聘婦，入王舍城，夜宿長者珊檀那舍。因見長者匆匆辦供，因問其故，乃知有佛。尋見如來，請佛至彼，如來許竟。須達及與舍利弗同往，經營精舍，七日成立。所設已訖，即執香爐向王舍城遙作是言：所作已辦，唯愿如來慈哀憐愍，為眾生故受是住處。我知彼心，即與大眾發王舍城至舍衛國祇陀園林須達精舍。」「月蓋曲躬」者，如《止觀》第二記。三明結益意中，若冥若顯俱名為應，不可以凡目不睹故而言無應，此墮自性及無因過。于中為四：初勸其自勵以生善，次「若見」下勸信因果以息惡，三「若不解」下勸解四意知不棄其功，四「釋論」下引論文證須解四意。
二釋三十六句，中二：初指前四句略舉機應各有冥顯以成四句，次「若具足」下機應各列一十六句，先列、次結。先列中二：先列根本四句，次十六句。初文三：先列四句，次「冥是」下略列四相，三「如佛」下引事證相，但證未來一句，余如前文機應相中故略耳。機中雲「非冥非顯」者，非過去之冥，非現在之顯故也。
問：
應中非冥非顯，與冥何別？
答：
並是法身益物。然冥益者，不見不聞而覺而知；若非冥非顯，不見不聞不覺不知。
次「機既」下應中不列根本直
【現代漢語翻譯】 現代漢語譯本 二十七、『佛在王舍城（Rājagṛha），須達（Sudatta，給孤獨長者）當時為兒子聘娶妻子，進入王舍城，夜晚住在長者珊檀那（Śāntāna）的住所。他看到長者匆忙地準備供養，便詢問緣故，才知道有佛出世。於是他去拜見如來，邀請佛陀到舍衛國（Śrāvastī），如來答應了。須達和舍利弗（Śāriputra）一同前往，經營建造精舍，七天就完成了。一切準備就緒后，他手持香爐，面向王舍城遙遙說道：『所做之事已經完成，唯愿如來慈悲憐憫，爲了眾生的緣故接受這個住所。』我知道他的心意，就帶領大眾從王舍城出發，前往舍衛國的祇陀園林（Jetavana）須達精舍。』 『月蓋曲躬』，如《止觀》第二卷所記載。在三明結益的意義中，無論是冥應還是顯應，都可以稱為應，不能因為凡夫的眼睛看不到就說沒有應，這樣就落入了自性和無因的過失。其中分為四點：第一，勸勉他自我勉勵以生善；第二，『若見』之後，勸勉相信因果以止息惡；第三，『若不解』之後，勸勉理解四種意義，知道不捨棄其功德；第四，『釋論』之後，引用論文來證明需要理解四種意義。 二、解釋三十六句，分為兩部分：第一，指明前面四句，簡略地舉出機和應各自的冥顯，從而構成四句；第二，『若具足』之後，將機和應各自列出十六句，先列出，然後總結。先列出又分為兩部分：先列出根本的四句，然後是十六句。第一部分又分為三部分：先列出四句，然後『冥是』之後，簡略地列出四種相，第三，『如佛』之後，引用事例來證明相，但只證明了未來一句，其餘的如同前文機應相中，所以省略了。機中說『非冥非顯』，不是過去的冥，也不是現在的顯。 問：應中的非冥非顯，與冥有什麼區別？ 答：都是法身利益眾生。然而冥益，是不見不聞而覺而知；如果是非冥非顯，就是不見不聞不覺不知。 其次，『機既』之後，應中不列根本直接
【English Translation】 English version 27. 'The Buddha was in Rājagṛha (王舍城). Sudatta (須達, Anāthapiṇḍika), at that time, was betrothing a wife for his son. He entered the city of Rājagṛha and stayed overnight at the residence of the elder Śāntāna (珊檀那). He saw the elder busily preparing offerings and inquired about the reason, only to learn that a Buddha had appeared. He then sought out the Tathāgata (如來) and invited the Buddha to Śrāvastī (舍衛國). The Tathāgata agreed. Sudatta and Śāriputra (舍利弗) went together to manage the construction of a monastery, which was completed in seven days. Once everything was ready, he held an incense burner and, facing the city of Rājagṛha from afar, said: 'What has been done is now complete. I only wish that the Tathāgata, with compassion and pity, would accept this dwelling place for the sake of sentient beings.' Knowing his intention, I led the assembly from the city of Rājagṛha to the Jeta Grove (祇陀園林) Sudatta Monastery in Śrāvastī.' 'The bowing of Moon Canopy' is as recorded in the second volume of Śamatha-vipassanā (止觀). In the meaning of the three illuminations concluding with benefit, both the hidden and the manifest are called response. One cannot say there is no response simply because ordinary eyes do not see it, as this would fall into the fault of self-nature and causelessness. Among these, there are four points: first, exhorting him to encourage himself to generate goodness; second, after 'if seeing,' exhorting him to believe in cause and effect to cease evil; third, after 'if not understanding,' exhorting him to understand the four meanings, knowing not to abandon its merit; fourth, after 'commentary,' citing treatises to prove the need to understand the four meanings. 2. Explaining the thirty-six sentences, divided into two parts: first, pointing out the previous four sentences, briefly citing the hidden and manifest of both the potential and the response, thus forming four sentences; second, after 'if complete,' listing sixteen sentences each for the potential and the response, first listing and then concluding. Listing first is divided into two parts: first listing the fundamental four sentences, then the sixteen sentences. The first part is divided into three parts: first listing the four sentences, then after 'hidden is,' briefly listing the four aspects, third, after 'like the Buddha,' citing examples to prove the aspects, but only proving the future sentence, the rest are like the potential and response aspects in the previous text, so they are omitted. In the potential, it says 'neither hidden nor manifest,' which is neither the hidden of the past nor the manifest of the present. Question: In the response, what is the difference between 'neither hidden nor manifest' and 'hidden'? Answer: Both are the Dharma body benefiting beings. However, hidden benefit is to be aware and know without seeing or hearing; if it is neither hidden nor manifest, it is neither seeing nor hearing, neither aware nor knowing. Next, after 'the potential already,' the response does not list the fundamental directly
列一十六句，據機中自列根本，應中合有，但是文略。次結中雲「三十六句」者，若準此取前文四句為根本，若取機中四句，更列應中四句，即應四十句。三就十界中雲「就自行既爾化他亦然」者，自行化他俱能感佛故也。若分善惡自他，俱有生善滅惡，是故善惡並得為機。言「互動」者，且約自行，如地獄中有九界機，乃至佛界亦復如是。
問：
下下法界有上上機，如地獄中有九界機，鬼中有八，畜中有七，乃至菩薩有佛界機，此則可爾。如何佛界有九界機，菩薩有八乃至鬼中有一耶？
答：
所言機者，可發為義，發有近遠，是故不同。若下有上機則通因果，所謂下果求于上果，亦可下因發於上因；若上有下機則唯在果，所謂下果求于上果，亦可下果發於上因。如佛界機在地獄者，謂雖發心求于佛果，破戒墮獄于彼可發成地獄機，餘八準此。
若爾，與地獄界有佛機緣有何差別？
答：
眾生無始未曾出界，不妨無始有出界種，然於十界重重互動不可具知，且據一往約多分說，若佛界心強已名佛界，益在九界則名佛界有九界機。若已墮九界則名九界有佛界機，如惡業深重本是地獄名地獄界，曾聞一句可為佛因，聖人亦以冥顯應之，是名地獄有佛界機。未堪頓入漸漸
【現代漢語翻譯】 現代漢語譯本 前面列出了十六句，依據「機」（jī，眾生根器，能感應佛法的潛力）中自身所列的根本，與應合之法相應，但文字比較簡略。接下來總結中說的『三十六句』，如果按照這個標準，取前面四句作為根本，如果取『機』中的四句，再列出『應』中的四句，就應該是四十句。關於三就十界中說的『就自行既爾化他亦然』，意思是自己修行和教化他人都能感應佛。如果區分善惡自他，都有生善滅惡的作用，所以善惡都可以作為『機』。說到『互動』，暫且就自己修行來說，比如地獄中有九界的『機』，乃至佛界也是這樣。
問：
下下法界有上上『機』，比如地獄中有九界的『機』，餓鬼中有八界，畜生中有七界，乃至菩薩有佛界的『機』，這還可以理解。為什麼佛界反而有九界的『機』，菩薩有八界，乃至餓鬼中只有一界的『機』呢？
答：
所說的『機』，可以理解為『引發』的意思，引發有近有遠，所以情況不同。如果地獄有上界的『機』，那麼就貫通了因果，也就是說地獄的果報可以求上界的果報，也可以地獄的因引發上界的因；如果上界有地獄的『機』，那麼就只在于果報，也就是說地獄的果報可以求上界的果報，也可以地獄的果報引發上界的因。比如佛界的『機』在地獄中，意思是說，雖然發心求佛果，但因為破戒而墮入地獄，在那裡可以引發成就地獄的『機』，其餘八界可以參照這個來理解。
如果這樣，那麼與地獄界有佛『機』的因緣有什麼差別呢？
答：
眾生從無始以來沒有超出十界，不妨礙無始以來就有超出十界的種子，然而在十界中重重互動，無法完全知曉，暫且根據通常情況，大概地說一下，如果佛界的心很強，就已經可以稱為佛界，利益在於九界，那麼就稱為佛界有九界的『機』。如果已經墮入九界，那麼就稱為九界有佛界的『機』，比如惡業深重，本來是地獄，稱為地獄界，曾經聽聞一句佛法，可以作為成佛的因，聖人也會以冥冥中的方式來應和，這就是地獄有佛界的『機』。還沒有辦法立刻進入佛界，只能漸漸地引導。
【English Translation】 English version The preceding sixteen sentences, based on the fundamental principles listed within the 'ki' (jī, the potential of sentient beings to resonate with the Buddha's teachings), correspond to the appropriate Dharma, but the text is somewhat abbreviated. The subsequent conclusion stating 'thirty-six sentences,' if based on this standard, takes the preceding four sentences as fundamental. If taking the four sentences from the 'ki,' and further listing the four sentences from the 'response,' it should be forty sentences. Regarding the statement in the Threefold Ten Realms, 'If self-cultivation is like this, then transforming others is also the same,' it means that both self-cultivation and teaching others can resonate with the Buddha. If distinguishing between good and evil, self and other, both have the function of generating good and eliminating evil, therefore both good and evil can serve as 'ki.' When speaking of 'interactivity,' let's temporarily consider self-cultivation, such as the presence of the 'ki' of the nine realms within hell, and so on, even in the Buddha realm.
Question:
The lower realms have the higher 'ki,' such as hell having the 'ki' of the nine realms, hungry ghosts having eight, animals having seven, and even Bodhisattvas having the 'ki' of the Buddha realm, this is understandable. How is it that the Buddha realm has the 'ki' of the nine realms, Bodhisattvas have eight, and even hungry ghosts have only one realm's 'ki'?
Answer:
The term 'ki' can be understood as 'to evoke' or 'to trigger,' and the evocation can be near or far, hence the difference. If the lower realm has the 'ki' of the higher realm, then it connects cause and effect, meaning that the lower realm's result can seek the higher realm's result, and the lower realm's cause can evoke the higher realm's cause. If the higher realm has the 'ki' of the lower realm, then it only pertains to the result, meaning that the lower realm's result can seek the higher realm's result, and the lower realm's result can evoke the higher realm's cause. For example, the Buddha realm's 'ki' in hell means that although one aspires to Buddhahood, due to breaking precepts and falling into hell, one can evoke and accomplish the 'ki' of hell there. The remaining eight realms can be understood similarly.
If so, what is the difference between this and the karmic connection of the hell realm having the 'ki' of the Buddha?
Answer:
Sentient beings have not transcended the ten realms since beginningless time, which does not preclude the existence of seeds for transcending the realms since beginningless time. However, the interactions within the ten realms are complex and cannot be fully known. Let's temporarily speak in general terms, based on the usual situation. If the mind of the Buddha realm is strong, it can already be called the Buddha realm, and if it benefits the nine realms, then it is called the Buddha realm having the 'ki' of the nine realms. If one has already fallen into the nine realms, then it is called the nine realms having the 'ki' of the Buddha realm. For example, if one's evil karma is heavy, one is originally in hell, called the hell realm. If one has heard a single phrase of the Dharma, it can serve as a cause for Buddhahood, and the sages will respond in subtle ways. This is called hell having the 'ki' of the Buddha realm. One is not yet able to enter the Buddha realm immediately, but can only be gradually guided.
誘之，故用八界以為方便，則為地獄有八界機，故知下有上機與上有下機其相有異，上下既爾中間互動準說可知，故應一界皆具九界。若約化他義分凡聖，凡位但約觀行相似互動說化，聖位則界界之身能為十法界化。
問：
約四句說以論機應已兼三世，何故更約三世說耶？
答：
三世之上更加三世，故得更論，乃成九世論互動也。故《華嚴》中十種三世，九世為九更加三世說平等，以為十種。《大纓珞》中亦明九世，是故今文重約三世。
次相對中三：先標章，次列四文，三釋。釋中二：先釋四意，次料簡。初又四：先釋初意又二：先總述，次「地獄」下正釋。釋中且約地獄，餘二十四略而不云，下機關及三十六句亦然，至第四意方始例出二十四有。今正釋又二：先釋，次「是為」下結。釋中二：先並列，次釋。釋中先機、次應，應中有標、列、釋，釋中機則先惡、次善，應則先悲、次慈，望前二十五三昧中四意，略無諸有過患及結行成。何者？此中既明機應即行已成，故須更明本法功德。機中復加善者，欲明機遍故，前但明過患者且從惡邊。
次機關相對中機中善惡各有三義，應中慈悲亦各三義，以慈對善、以悲對惡，各各以微對赴，以關對對，以宜對應。下善惡中具足
【現代漢語翻譯】 現代漢語譯本：爲了引導眾生，所以運用八界作為方便法門，因此地獄有八界之機。由此可知，下方有上界之機，上方有地獄之機，它們的情況各不相同。上下既然如此，中間的互動作用可以類推得知，因此應該說每一界都具備九界。如果從化度他人的角度來區分凡聖，凡夫的地位只能從觀行相似的角度，互動地談論教化；聖人的地位則是界界之身都能為十法界眾生說法教化。
問： 既然用四句來論述機與應已經涵蓋了三世，為什麼還要再用三世來論述呢？
答： 在三世的基礎上再增加三世，所以可以進一步論述，從而形成九世論的互動作用。因此，《華嚴經》（Hua Yan Jing）中有十種三世，以九世為基礎，再增加三世來說明平等，從而形成十種。《大纓珞經》（Da Yingluo Jing）中也闡明了九世，所以本文再次用三世來論述。
其次，在相對關係中分為三部分：首先標明綱要，其次列出四種情況，第三進行解釋。解釋中分為兩部分：首先解釋四種含義，其次進行辨析。在第一部分中又分為四部分：首先解釋第一種含義，又分為兩部分：首先總述，其次從『地獄』開始正式解釋。在解釋中只用地獄為例，其餘二十四種情況省略不談，下方的機關以及三十六句也是如此，直到第四種含義才開始例舉二十四有。現在正式解釋又分為兩部分：首先解釋，其次從『是為』開始總結。解釋中分為兩部分：首先並列，其次解釋。解釋中先說機，再說應，應中包括標明、列舉、解釋，解釋中機則先說惡，再說善，應則先說悲，再說慈。與前面的二十五三昧中的四種含義相比，省略了諸多的過患以及結行成就。為什麼呢？因為這裡已經闡明了機與應，修行已經成就，所以需要進一步闡明本法的功德。在機中又增加了善，是爲了說明機遍一切，前面只說明過患是從惡的方面來說的。
其次，在機關相對中，機中的善惡各有三種含義，應中的慈悲也各有三種含義，用慈心對待善，用悲心對待惡，各自用細微的差別來應對，用機關來對應，用適宜的方式來回應。下文的善惡中都具備這些含義。
【English Translation】 English version: To guide sentient beings, the Eight Realms are used as expedient means. Therefore, there are opportunities (Ji) within the Eight Realms of hell. From this, it can be known that there are opportunities from below reaching upwards, and opportunities from above reaching downwards, and their conditions are different. Since the upper and lower are like this, the interactions in between can be inferred by analogy. Therefore, it should be said that each realm possesses all nine realms. If we differentiate between ordinary beings and sages from the perspective of transforming others, the position of ordinary beings can only be discussed in terms of similar practices and interactions; the position of sages is that their bodies in each realm can teach and transform beings in the Ten Dharma Realms.
Question: Since the discussion of opportunity (Ji) and response (Ying) using the four phrases already encompasses the three periods of time (past, present, and future), why is it necessary to discuss it again in terms of the three periods of time?
Answer: Adding three periods of time on top of the three periods of time allows for further discussion, thus forming the interaction of the Nine Periods of Time theory. Therefore, in the Hua Yan Jing (Flower Garland Sutra), there are ten types of three periods of time, using the nine periods as a foundation and adding three periods to explain equality, thus forming ten types. The Da Yingluo Jing (Great Garland Sutra) also clarifies the nine periods of time, so this text discusses the three periods of time again.
Next, in the relative relationship, there are three parts: first, stating the outline; second, listing the four situations; and third, explaining. The explanation is divided into two parts: first, explaining the four meanings; and second, analyzing and distinguishing. In the first part, there are four parts: first, explaining the first meaning, which is further divided into two parts: first, a general summary; and second, a formal explanation starting from 'hell'. In the explanation, only hell is used as an example, and the remaining twenty-four situations are omitted. The lower mechanisms and the thirty-six phrases are also treated in this way, until the fourth meaning, where the twenty-four existences are exemplified. Now, the formal explanation is divided into two parts: first, explaining; and second, summarizing from 'is for'. The explanation is divided into two parts: first, listing side by side; and second, explaining. In the explanation, first the opportunity (Ji) is discussed, then the response (Ying). The response includes stating, listing, and explaining. In the explanation of the opportunity, first evil is discussed, then good; in the response, first compassion (Bei) is discussed, then loving-kindness (Ci). Compared to the four meanings in the previous twenty-five Samadhis, the many faults and the accomplishment of conclusive practice are omitted. Why? Because the opportunity and response have already been clarified here, and the practice has already been accomplished, so it is necessary to further clarify the merits of the fundamental Dharma. The addition of good in the opportunity is to illustrate that the opportunity pervades everything. The previous explanation of faults only considered the evil side.
Next, in the relative relationship of opportunity and mechanism, the good and evil in the opportunity each have three meanings, and the loving-kindness and compassion in the response also each have three meanings. Loving-kindness is used to treat good, and compassion is used to treat evil, each responding with subtle differences, using mechanisms to correspond, and responding in an appropriate manner. The following text fully contains these meanings in good and evil.
應云即假塵沙、即中無明，文無者略。次三十六機對三十六應者，以三十六句中句句皆有一機一應，故得機應各三十六。如一顯機以對四應，雖同是顯，從所對應，四義不同，故成四別；余句例此。又一一機中各具善四惡四，各具微等三義，應中若慈若悲各各皆以赴等三義應彼善惡各四中三，若冥若顯機應皆然。今且從總為三十六，況復如前約於三業三世十界及以一念等別？若三業之中更開善惡微赴等別，則無量無邊不可數知。所以文中先約苦樂相對，次以機關，次三十六，恐雜亂故知此意已方可將此入前四句三十六句及十法界則可知矣。
次別圓相對中亦先總標，次「若歷別」下正釋。釋中先釋，次簡。初文先釋一有，次例余有。此言「別圓不同」者，此約教證兩道得作此說。如地獄有破一品惑，餘二十四有亦一分破，豈有地獄無明究竟名爲了了，余有未盡名不了了耶？故知且順教道說耳。若約證道地即是住，故知不別。次料簡中先「問頗有善機惡應等」者，意不異前。隨無方問，故有此異，是故還以無方之答。故引經云「或作地水及火風等」。如《大經》云：「云何名為不施一錢而得名為大施檀越？佛言：不飲酒肉，施以酒肉，不服華香，施以華香，如是施者無一文之費，而得名為大施檀越，如是施者施名
【現代漢語翻譯】 現代漢語譯本： 所謂『應云即假塵沙』、『即中無明』，文中省略了『文無』二字。接下來是三十六機對應三十六應，因為三十六句中每一句都包含一個機和一個應，所以機和應各有三十六個。例如，一個『顯機』對應四個『應』，雖然都是『顯』，但由於所對應的對象不同，四種含義也不同，因此形成四種區別；其餘句子依此類推。此外，每一個『機』中都具備善四惡四，各自具備微、赴等三種含義，『應』中無論是慈還是悲，都各自以赴等三種含義來回應善惡各四中的三種。無論是冥還是顯，機和應都是如此。現在暫且從總體上說是三十六個，更何況像前面那樣，約於三業、三世、十界以及一念等區別？如果在三業之中進一步區分善惡、微赴等區別，那麼就無量無邊，不可計數了。所以文中先從苦樂相對來說，然後是機關，然後是三十六，恐怕雜亂，所以知道這個意思之後，才可以把這些納入前面的四句、三十六句以及十法界中，這樣就可以理解了。
接下來在別圓相對中，也是先總標，然後從『若歷別』開始正式解釋。解釋中先解釋，然後簡別。最初的文字先解釋一個『有』，然後舉例說明其餘的『有』。這裡說『別圓不同』，這是從教證兩方面來說的。例如，地獄有破一品惑，其餘二十四有也破一部分，難道地獄的無明究竟了了，其餘的有還沒有窮盡，就說不了了嗎？所以知道這只是順著教道來說的。如果從證道來說，地獄即是住，所以知道沒有區別。接下來在料簡中，先問『頗有善機惡應等』，意思與前面沒有不同。隨著沒有固定方向的提問，所以有這種不同，因此還是用沒有固定方向的回答。所以引用經文說『或作地水及火風等』。如《大經》（涅槃經）說：『云何名為不施一錢而得名為大施檀越（施主）？佛言：不飲酒肉，施以酒肉，不服華香，施以華香，如是施者無一文之費，而得名為大施檀越，如是施者施名』
【English Translation】 English version: The so-called 'response is the false dust and sand,' 'is the ignorance within,' the text omits the words 'text without.' Next, the thirty-six mechanisms correspond to the thirty-six responses, because each of the thirty-six sentences contains one mechanism and one response, so there are thirty-six mechanisms and thirty-six responses each. For example, one 'manifest mechanism' corresponds to four 'responses,' although both are 'manifest,' the four meanings are different due to the different objects they correspond to, thus forming four distinctions; the remaining sentences follow this analogy. In addition, each 'mechanism' possesses four good and four evil, each possessing three meanings such as subtle and responsive. Whether it is compassion or sorrow in the 'response,' each responds to the three of the four good and evil with three meanings such as responsive. Whether it is obscure or manifest, the mechanism and response are the same. Now, let's temporarily say that there are thirty-six in total, let alone the distinctions such as the three karmas, three times, ten realms, and one thought as before? If we further distinguish between good and evil, subtle and responsive, etc. within the three karmas, then it will be immeasurable and uncountable. Therefore, the text first discusses the relative aspects of suffering and happiness, then the mechanism, then the thirty-six, fearing confusion, so after understanding this meaning, one can incorporate these into the previous four sentences, thirty-six sentences, and the ten dharma realms, and then one can understand.
Next, in the relative aspect of distinction and completeness, the general mark is first given, and then the formal explanation begins from 'if through distinction.' In the explanation, first explain, then distinguish. The initial text first explains one 'existence,' and then exemplifies the remaining 'existences.' The statement 'distinction and completeness are different' is made from the perspective of both teaching and realization. For example, hell has broken one grade of delusion, and the remaining twenty-four existences have also broken a portion. Could it be said that the ignorance of hell is completely understood, and the remaining existences have not been exhausted, so it is said to be not understood? Therefore, it is known that this is only said in accordance with the teaching path. If it is from the perspective of realization, hell is dwelling, so it is known that there is no distinction. Next, in the material distinction, first ask 'are there good mechanisms and evil responses, etc.,' the meaning is no different from before. With questions without a fixed direction, there is this difference, so it is still answered with a response without a fixed direction. Therefore, the sutra says 'or make earth, water, fire, wind, etc.' As the Mahāparinirvāṇa Sūtra says: 'What is called not giving a penny but being called a great dānapati (benefactor)? The Buddha said: Not drinking alcohol or eating meat, giving alcohol and meat, not wearing flowers and incense, giving flowers and incense, such a giver does not spend a penny, but is called a great dānapati, such a giver gives the name'
流佈。」此等並是答無方之問之流例也。「三菩薩應為妻子」者，謂妙莊嚴王凈藏、凈眼應為二子，光照菩薩應為夫人，廣如疏第十卷。「拔樂與苦」者，假使有問既有圓機感於偏應，乃是機應不相主對，亦應拔樂而與于苦，此舉例者，如拔人天之樂與變易苦，拔涅槃樂與入假苦，拔分別樂與實報苦，或拔淺樂示現與苦，如《大經》第四云：「又復示現於閻浮提疾病劫起饑饉刀兵亦復如是，又為說法令其安住無上菩提。」
次明粗妙者，判前不同相對二門名相，余之二門通於粗妙，故不須判。又此二門中但判十界者，四句三十六句，及相對中二，並攝在十界中，判以十界有優劣，余無故也。于中先標，次列章，三解釋中準前諸文，亦可以開列為一門，今隨文便，於此列之，亦如明位中以開寄在圓位門中列之。但從義正，分章無定。就釋中二：先判粗妙，次結。初文二：先機，次應。機中二：先地獄，次餘九例。初文先判粗妙中三：初立具十，次「阿鼻」下釋疑，三「即判」下正判。獄中十界則九粗一妙。次「粗機」下辨機生熟召應不同，先粗，次妙。慈童女緣如《止觀》第五記。發菩提心名為「妙機」，未入六根名為「淺熟」，不至方便有餘，但近在於欲界天耳。次判應中二：先總論應，次約教辨判。初文二：
【現代漢語翻譯】 現代漢語譯本 流佈。』這些都是回答沒有固定方向的問題的例子。『三菩薩應為妻子』，是指妙莊嚴王（King Miaozhuangyan，國王名）的凈藏（Jingzang，王子名）、凈眼（Jingyan，王子名）應為二子，光照菩薩（Guangzhao Bodhisattva，菩薩名）應為夫人，詳細內容見疏第十卷。『拔樂與苦』，假設有人問，既然有圓滿的根機感應到區域性的應化，那是根機和應化不互相對應，也應該拔除快樂而給予痛苦。這舉的例子，如拔除人天的快樂而給予變易的痛苦，拔除涅槃的快樂而給予入世的痛苦，拔除分別的快樂而給予實報的痛苦，或者拔除淺顯的快樂而示現痛苦，如《大經》（Mahaparinirvana Sutra，佛經名）第四卷說：『又示現在閻浮提（Jambudvipa，地名）出現疾病、劫難、饑荒、刀兵等災禍，也是這樣，又為他們說法，讓他們安住在無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』 接下來闡明粗妙，判斷前面不同相對的兩個門的名相，其餘的兩個門貫通粗妙，所以不需要判斷。又這兩個門中只判斷十界（Ten realms，佛教概念）的原因是，四句三十六句，以及相對中的兩個，都包含在十界中，判斷十界有優劣，其餘的沒有這個原因。其中先標出，再列出章節，第三解釋中按照前面的文章，也可以開列為一個門，現在隨著文章的方便，在這裡列出，也像明位中把開寄放在圓位門中列出一樣。只要從義理上正確，分章節沒有固定的規定。就解釋中分為兩部分：先判斷粗妙，再總結。第一部分分為兩部分：先根機，再應化。根機中分為兩部分：先地獄，再其餘九界的例子。第一部分先判斷粗妙中分為三部分：首先建立具備十界，其次『阿鼻』（Avici，地獄名）下解釋疑問，第三『即判』下正式判斷。地獄中的十界則是九粗一妙。其次『粗機』下辨別根機的生熟召感應化不同，先粗，再妙。慈童女（Citra，人名）的因緣如《止觀》（Mohe Zhiguan，佛教著作名）第五卷記載。發起菩提心（Bodhi citta，菩提心）稱為『妙機』，未進入六根（Six senses，佛教概念）稱為『淺熟』，不至於方便有餘土（Expedient means remaining land，佛教概念），只是接近於欲界天（Desire realm heaven，佛教概念）而已。其次判斷應化中分為兩部分：先總論應化，再根據教義辨別判斷。第一部分分為兩部分：
【English Translation】 English version To spread.』 These are all examples of answering questions without a fixed direction. 『Three Bodhisattvas should be wives』 refers to King Miaozhuangyan (King Miaozhuangyan) having Jingzang (Jingzang) and Jingyan (Jingyan) as two sons, and Guangzhao Bodhisattva (Guangzhao Bodhisattva) should be the wife, as detailed in the tenth volume of the commentary. 『Removing joy and giving suffering,』 if someone asks, since there is a complete capacity that senses a partial response, it is that the capacity and response do not correspond to each other, and joy should be removed and suffering given. This example is like removing the joy of humans and gods and giving the suffering of change, removing the joy of Nirvana and giving the suffering of entering the world, removing the joy of discrimination and giving the suffering of the real reward, or removing shallow joy and showing suffering, as the fourth volume of the Mahaparinirvana Sutra (Mahaparinirvana Sutra) says: 『And also showing in Jambudvipa (Jambudvipa) diseases, calamities, famines, and wars, and also like this, and also speaking the Dharma for them, causing them to abide in unsurpassed Bodhi (Anuttara-samyak-sambodhi).』 Next, clarifying the coarse and subtle, judging the names and characteristics of the two doors that are different and relative, the remaining two doors penetrate the coarse and subtle, so there is no need to judge. Also, the reason why only the Ten Realms (Ten realms) are judged in these two doors is that the four sentences and thirty-six sentences, and the two in the relative, are all included in the Ten Realms, judging that the Ten Realms have superiority and inferiority, and the rest do not have this reason. Among them, first mark it out, then list the chapters, and in the third explanation, according to the previous articles, it can also be listed as a door, and now it is listed here for the convenience of the article, just like in Mingwei, the opening is placed in the Yuanwei door. As long as it is correct in terms of meaning, there is no fixed rule for dividing chapters. The explanation is divided into two parts: first, judge the coarse and subtle, and then summarize. The first part is divided into two parts: first, the capacity, and then the response. The capacity is divided into two parts: first, hell, and then the examples of the remaining nine realms. The first part first judges the coarse and subtle into three parts: first, establish the ten realms, second, explain the doubts under 『Avici』 (Avici), and third, formally judge under 『that is, judge』. The ten realms in hell are nine coarse and one subtle. Secondly, distinguish the differences in the generation, maturity, and summoning of the capacity under 『coarse capacity』, first coarse, then subtle. The cause of Citra (Citra) is recorded in the fifth volume of Mohe Zhiguan (Mohe Zhiguan). Arousing Bodhi citta (Bodhi citta) is called 『subtle capacity』, and not entering the six senses (Six senses) is called 『shallow maturity』, and it does not reach the Expedient Means Remaining Land (Expedient means remaining land), but is only close to the Desire Realm Heaven (Desire realm heaven). Secondly, judging the response is divided into two parts: first, a general discussion of the response, and then a judgment based on the teachings. The first part is divided into two parts:
先辨因果，次「若無」下舉非顯是。初文二，先因果，次引證。由慈悲熏為因，故果時能爾。次文二：先非、次是，正明應相。次約教中四教及別接通，所以不言接別等者，意如《止觀》。初藏通中三：先判，次譬，三「何者」下釋所以。言「譬如圖寫經記乃成」者，譬藏通神通皆是作意，如圖畫寫像經始記錄爾乃成就，不同映象任運相似，不同水月遍應諸器。別圓法譬可知，亦約證道同故合說。
次開者又二：先單約機應，次約五味經。初文開前機應中九界之粗同爲佛界之妙，若佛界中生亦名妙，若餘九界熟亦名粗。又四趣中妙機近熟亦名為妙，粗機遠熟亦名為粗。次開前諸粗應中，亦約教道須開兩教佛應，然但言諸經及以《華嚴》，對《無量義》與今經者，華嚴之後漸教並在《無量義》中所指者是，是故從略不須復敘。次《無量》與今經中又二：先《無量義》，次今經。又三：初法說，次「譬如」下譬，三「此即」下明開合意。若識此意，則知草木生之與滅不離於地，三草二木具如第三經合譬中，人天為小草，二乘為中草，三藏菩薩為上草，通教菩薩為小樹，別教菩薩為大樹，此乃藏通二教二乘合說名為中草。若作七方便名，開人天為二，二乘為二，三菩薩依本各為一，此開合之義隨機不同不可一準。觀心
【現代漢語翻譯】 現代漢語譯本： 首先辨明因果關係，其次在『若無』之後，通過否定來顯明肯定。最初的段落分為兩部分，先是因果關係，然後是引證。由於慈悲的熏習作為原因，所以在結果時才能如此。接下來的段落也分為兩部分：先是否定，然後是肯定，正面闡明相應的道理。接下來是關於教義中四教（藏、通、別、圓）以及別接通的討論，之所以不提接別等，是因為其含義與《止觀》中所述相同。最初的藏通部分分為三點：先是判別，然後是比喻，第三點在『何者』之後解釋原因。『譬如圖寫經記乃成』這句話，是比喻藏通的神通都是通過作意而成的，就像繪畫、寫像、記錄經文，必須經過努力才能完成，不同於鏡中影像自然顯現，也不同於水中月亮普遍映照在各種器皿中。別教和圓教的法和比喻可以類推得知，也是因為證道的途徑相同，所以放在一起說。 接下來是開顯，又分為兩部分：先是單獨從根機和應化的角度來說，然後是從五味經的角度來說。最初的部分是開顯之前的根機和應化，將九界的粗劣之處，都歸同於佛界的妙處，如果在佛界中產生，也稱為妙，如果其餘九界成熟，也稱為粗。另外，四惡趣中，妙機接近成熟也稱為妙，粗機遠離成熟也稱為粗。接下來是開顯之前的各種粗劣應化，也需要從教和道的角度，開顯藏教和通教的佛應，然而只說了諸經以及《華嚴經》，針對《無量義經》和現在的《法華經》，《華嚴經》之後的漸教都包含在《無量義經》中所指的內容中，因此從略，不需要重複敘述。 接下來是《無量義經》和現在的《法華經》，又分為兩部分：先是《無量義經》，然後是現在的《法華經》。又分為三部分：首先是法說，然後是『譬如』之後用比喻說明，第三部分是『此即』之後說明開合的意義。如果理解了這個意義，那麼就知道草木的生長和滅亡都離不開大地，三草二木都像第三經的合譬中所說，人天是小草，二乘是中草，三藏菩薩是上草，通教菩薩是小樹，別教菩薩是大樹，這是藏通二教的二乘合在一起說，稱為中草。如果按照七方便來說，就開顯人天為二，二乘為二，三菩薩依據其根本各自為一，這種開合的意義隨著根機的不同而不同，不能一概而論。觀心。
【English Translation】 English version: First, discern the cause and effect; second, after 'if not,' use negation to reveal affirmation. The initial section has two parts: first, cause and effect; then, citation. Because of the cultivation of compassion as the cause, the result can be so. The following section also has two parts: first, negation; then, affirmation, directly clarifying the corresponding principle. Next is a discussion of the four teachings (Tripitaka, Shared, Distinct, Perfect) and Distinct-Connecting-Shared within the teachings, the reason for not mentioning Connecting-Distinct, etc., is that the meaning is the same as described in 'Stopping and Contemplation'. The initial Tripitaka-Shared part has three points: first, judgment; then, analogy; the third point explains the reason after 'what is'. The phrase 'for example, drawing a picture, writing a sutra, recording, then it is accomplished' is an analogy that the supernormal powers of the Tripitaka and Shared teachings are all achieved through intentional effort, just like drawing a picture, writing an image, recording a sutra, which must be done diligently to be accomplished, unlike the natural manifestation of images in a mirror, and unlike the moon in the water universally reflected in various vessels. The Dharma and analogies of the Distinct and Perfect teachings can be inferred, and they are also discussed together because the paths to enlightenment are the same. Next is the revelation, which is also divided into two parts: first, solely from the perspective of the capacity and response; then, from the perspective of the Five Flavors teachings. The initial part is the revelation of the previous capacity and response, attributing the crudeness of the nine realms to the wonderfulness of the Buddha realm. If it arises in the Buddha realm, it is also called wonderful; if the other nine realms mature, it is also called crude. In addition, in the four evil realms, the wonderful capacity approaching maturity is also called wonderful, and the crude capacity far from maturity is also called crude. Next is the revelation of the previous various crude responses, which also requires revealing the Buddha responses of the Tripitaka and Shared teachings from the perspective of teaching and path. However, only the sutras and the 'Flower Garland Sutra' are mentioned. In response to the 'Infinite Meaning Sutra' and the current 'Lotus Sutra', the gradual teachings after the 'Flower Garland Sutra' are all included in what is referred to in the 'Infinite Meaning Sutra', so it is omitted and does not need to be repeated. Next is the 'Infinite Meaning Sutra' and the current 'Lotus Sutra', which are again divided into two parts: first, the 'Infinite Meaning Sutra'; then, the current 'Lotus Sutra'. It is further divided into three parts: first, the Dharma talk; then, the analogy after 'for example'; the third part explains the meaning of opening and closing after 'this is'. If you understand this meaning, then you will know that the growth and decay of grasses and trees cannot be separated from the earth. The three grasses and two trees are like what is said in the combined analogy of the third sutra, humans and devas (deities) are small grasses, the two vehicles (śrāvakas and pratyekabuddhas) are medium grasses, the Tripitaka Bodhisattvas are upper grasses, the Shared teaching Bodhisattvas are small trees, and the Distinct teaching Bodhisattvas are large trees. This is the combined saying of the two vehicles of the Tripitaka and Shared teachings, called medium grasses. If based on the seven expedient names, then reveal humans and devas as two, the two vehicles as two, and the three Bodhisattvas each as one according to their roots. This meaning of opening and closing varies according to the capacity and cannot be uniformly applied. Contemplate the mind.
感應妙者，境如感，智如應，境智和合即感應道交，具如《止觀》煩惱境中諸法般若三十六句，智照于境一十六句如四應赴機，境發於智一十六句如四機感應，應中一切智如冥，道種智如顯，兩智共為亦冥亦顯，一切種智如非冥非顯，機中真境如冥，俗境如顯，兩境如亦冥亦顯，第一義如非冥非顯，境之與智不出色心，色心凈故般若亦凈，色心只是三業，三業為境用智觀之，是故亦可對前三業機應。又三諦之境不出十界，界必互動及以自他，故亦對前十界自他，故知觀心感應義足。◎
法華玄義釋簽卷第十二 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十三
天臺沙門湛然述
◎次明神通中，標、列、釋。前諸文中並立來意一門，但寄在文前明之；今則別列。言「次第」者，次前文來故云次第，即來意異名也。于中為三：初舉前生后，次略示後文之相，三「上辨」下正明次前有此文來。初文二：初舉前，次「若正論」下生后。次示後文相中二：初列，次「普門」下釋。釋中二：初引〈普門〉證，次「游于」下釋經意。初明「普門品但有二文兼得三意」者，經文先問、次答，問中具三，答文但二。「問云觀世音菩薩云何游此娑婆世界？」問身也。「云何而為
【現代漢語翻譯】 現代漢語譯本：感應的妙處在於，境就像感，智就像應，境與智相互協調融合，就是感應道交。具體來說，就像《止觀》（《摩訶止觀》）中煩惱境中的諸法般若三十六句，智照于境的一十六句就像四應赴機，境發於智的一十六句就像四機感應。應中的一切智就像冥，道種智就像顯，兩種智慧合起來就是亦冥亦顯，一切種智就像非冥非顯。機中的真境就像冥，俗境就像顯，兩種境合起來就是亦冥亦顯，第一義就像非冥非顯。境與智都離不開色心，色心清凈，般若也就清凈。色心只是三業，以三業為境，用智慧來觀察，因此也可以對應前面的三業機應。而且三諦之境離不開十界，界必然相互交錯以及涉及自他，所以也可以對應前面的十界自他，因此可知觀心感應的意義完備。
《法華玄義釋簽》卷第十二 大正藏第 33 冊 No. 1717 《法華玄義釋簽》
《法華玄義釋簽》卷第十三
天臺沙門湛然 述
其次說明神通，包括標、列、釋。前面的文章中都設立『來意』一門，只是寄託在文章前面說明；現在則單獨列出。說到『次第』，是因為接續前面的文章而來，所以說是次第，也就是『來意』的另一種說法。其中分為三部分：首先是舉前生后，其次是簡略地展示後面文章的相貌，第三部分是『上辨』以下，正式說明接續前面有這篇文章的來由。第一部分分為兩部分：首先是舉前，其次是『若正論』以下生后。其次展示後面文章的相貌，分為兩部分：首先是列，其次是『普門』以下釋。解釋中分為兩部分：首先引用《普門品》來證明，其次是『游于』以下解釋經文的意義。首先說明『《普門品》只有兩段經文卻兼具三種含義』，經文先是提問，然後是回答，提問中具備三種含義，回答的經文中只有兩種含義。『問：觀世音菩薩（Avalokiteśvara Bodhisattva）如何游此娑婆世界（Sahā world）？』問的是身。「『云何而為
【English Translation】 English version: The wonder of responsiveness lies in that the realm (境) is like the stimulus (感), and wisdom (智) is like the response (應). The harmony and integration of realm and wisdom is the interaction of the path of responsiveness (感應道交). Specifically, it is like the thirty-six phrases of prajna (般若, wisdom) of all dharmas (諸法) in the realm of afflictions in Zhi Guan (止觀, Mohe Zhiguan). The sixteen phrases of wisdom illuminating the realm are like the four responses meeting the opportunity (四應赴機), and the sixteen phrases of the realm arising from wisdom are like the four opportunities responding to the stimulus (四機感應). The all-knowing wisdom (一切智) in the response is like darkness (冥), the wisdom of the path of the species (道種智) is like brightness (顯), and the two wisdoms together are both dark and bright (亦冥亦顯). The all-encompassing wisdom (一切種智) is like neither dark nor bright (非冥非顯). The true realm (真境) in the opportunity is like darkness, the mundane realm (俗境) is like brightness, and the two realms together are both dark and bright. The ultimate meaning (第一義) is like neither dark nor bright. Realm and wisdom cannot be separated from form and mind (色心), and because form and mind are pure, prajna is also pure. Form and mind are simply the three karmas (三業), and using the three karmas as the realm and observing it with wisdom, it can therefore correspond to the preceding three karmas, stimulus, and response. Moreover, the realm of the three truths (三諦) cannot be separated from the ten realms (十界), and the realms must be interconnected and involve self and others, so it can also correspond to the preceding ten realms, self and others. Therefore, it can be known that the meaning of the responsiveness of observing the mind is complete.
Fa Hua Xuan Yi Shi Qian (法華玄義釋簽) Scroll 12 Taisho Tripitaka Volume 33, No. 1717 Fa Hua Xuan Yi Shi Qian
Fa Hua Xuan Yi Shi Qian Scroll 13
Commentary by Shramana Zhanran (湛然) of Tiantai (天臺)
Next, explaining the supernatural powers, including the heading, listing, and explanation. In the previous articles, a section on 'intention of coming' (來意) was established, but it was simply placed before the article to explain it; now it is listed separately. Speaking of 'sequence' (次第), it is because it comes after the previous article, so it is called sequence, which is another way of saying 'intention of coming'. Among them, it is divided into three parts: first, raising the previous to generate the latter; second, briefly showing the appearance of the later article; and the third part is from 'Shang Bian' (上辨) below, formally explaining the origin of this article following the previous one. The first part is divided into two parts: first, raising the previous; second, from 'Ruo Zheng Lun' (若正論) below, generating the latter. Next, showing the appearance of the later article, divided into two parts: first, listing; second, from 'Pumen' (普門) below, explaining. The explanation is divided into two parts: first, quoting the Universal Gateway Chapter (普門品) to prove; second, from 'You Yu' (游于) below, explaining the meaning of the sutra. First, explaining that 'the Universal Gateway Chapter has only two passages but also has three meanings', the sutra first asks, then answers, the question has three meanings, and the answer in the sutra has only two meanings. 'Question: How does Avalokiteśvara Bodhisattva (觀世音菩薩) travel in this Sahā world (娑婆世界)?' The question is about the body. 'How does he
眾生說法？」問口也。「方便之力其事云何？」問意也。答中句句但舉身口，以兼于意，「應以聲聞身」答身也，「而為說法」答口也。既有身口，必兼于意，或將「應以」兩字即是意也。善達機緣，故云「應以」。次文又二：初約身口表意，次「又化」下從多少以論。初又二：謂法、譬。譬又三：謂譬、合、結。次文又為三：先正論多少，次引證，三正辨多用身口。一切聖教但多有此二相故也。又為四：先釋二身二鼓，次「此是」下明身口所由，三「若示」下明所兼之意，四「亦是」下舉二行以釋二身二鼓。初文中言「藥樹王身」者，則示可畏破惡之形，如《大經》第二十九〈菩薩品〉云：「譬如藥樹名曰樹王，于諸藥中最為殊勝，能滅諸病。樹不作念若取枝葉及皮身等。雖不作念，能愈諸病。涅槃亦爾(云云)。」「如意珠王身」者，示為可愛生善之形，如《大品》第十云：「如摩尼珠所在住處，一切非人不得其便，其珠著身，暗中得明、熱時得涼、寒時得溫。若在水中隨物現色。」「毒鼓」者，《大經》云：「譬如有人以諸毒藥用涂大鼓，于大眾中擊令出聲，聞者皆死。」此譬說于破惡法也，如《止觀》第五記。「天鼓」者，如忉利天所有妙鼓，隨天心念出種種聲，此譬說于生善法也。次意者，雖現身口，皆由
【現代漢語翻譯】 現代漢語譯本 『眾生說法？』這是問口業。『方便之力其事云何？』這是問意業。回答中句句只提到身口，是因為兼顧了意業，『應以聲聞身』是回答身業，『而為說法』是回答口業。既然有身口，必定兼顧意業，或者將『應以』兩字就看作是意業。善於瞭解機緣，所以說『應以』。接下來的文段又分為兩部分：首先是關於身口表達意業，然後是『又化』之後，從多少方面來論述。首先又分為兩部分：法和譬喻。譬喻又分為三部分：譬喻、合、結。接下來的文段又分為三部分：先是正面論述多少，然後是引證，第三是正面辨析多用身口。一切聖教大多有這兩種表現形式。又分為四部分：先解釋二身二鼓，然後是『此是』之後，說明身口所由來，第三是『若示』之後，說明所兼顧的意業，第四是『亦是』之後，舉出兩種行為來解釋二身二鼓。最初的文段中說『藥樹王身』（能滅諸病的藥樹），這是爲了顯示可畏的破惡之形，如《大般涅槃經》（Mahāparinirvāṇa Sūtra）第二十九〈菩薩品〉所說：『譬如藥樹，名為樹王，于諸藥中最為殊勝，能滅諸病。樹不作念，若取枝葉及皮身等。雖不作念，能愈諸病。涅槃亦爾(云云)。』『如意珠王身』（能滿足願望的寶珠），這是爲了顯示可愛的生善之形，如《摩訶般若波羅蜜經》（Mahāprajñāpāramitā Sūtra）第十所說：『如摩尼珠，所在住處，一切非人不得其便，其珠著身，暗中得明、熱時得涼、寒時得溫。若在水中，隨物現色。』『毒鼓』（塗有毒藥的鼓）者，《大般涅槃經》說：『譬如有人以諸毒藥用涂大鼓，于大眾中擊令出聲，聞者皆死。』這是譬喻說破惡之法，如《止觀》（Mohe Zhiguan）第五卷所記載。『天鼓』（天界的鼓）者，如同忉利天（Trāyastriṃśa）所有的美妙鼓，隨著天人的心念發出種種聲音，這是譬喻說生善之法。其次，意業是，雖然示現身口，都是由於意業。
【English Translation】 English version 'Do sentient beings speak the Dharma?' This is a question about verbal karma. 'What is the power of skillful means in this matter?' This is a question about mental karma. In the answer, each sentence only mentions body and speech, because it encompasses mental karma. 'Should use the body of a Śrāvaka (聲聞, Hearer)' answers the question about bodily karma, and 'and speak the Dharma' answers the question about verbal karma. Since there are body and speech, mental karma is necessarily included. Or, the two words 'should use' can be regarded as mental karma. Being good at understanding opportunities, hence the saying 'should use'. The following passage is divided into two parts: first, about body and speech expressing mental karma, and then, after 'also transform', discussing from the perspective of quantity. The first part is further divided into two: Dharma and simile. The simile is further divided into three: simile, combination, and conclusion. The following passage is further divided into three parts: first, a direct discussion of quantity, then citation, and third, a direct analysis of the frequent use of body and speech. All sacred teachings mostly have these two forms of expression. It is further divided into four parts: first, explaining the two bodies and two drums, then, after 'this is', explaining the origin of body and speech, third, after 'if showing', explaining the mental karma that is also included, and fourth, after 'also is', giving two actions to explain the two bodies and two drums. In the initial passage, saying 'body of the medicine tree king' (藥樹王身, a medicinal tree that can cure all diseases), this is to show the fearsome form of destroying evil, as the twenty-ninth chapter 'Bodhisattva Chapter' of the Mahāparinirvāṇa Sūtra (大般涅槃經) says: 'For example, there is a medicinal tree called the tree king, which is the most excellent among all medicines and can eliminate all diseases. The tree does not think, whether taking branches, leaves, or bark. Although it does not think, it can cure all diseases. Nirvana is also like this (etc.).' 'Body of the wish-fulfilling jewel king' (如意珠王身, a jewel that fulfills wishes), this is to show the lovely form of generating good, as the tenth chapter of the Mahāprajñāpāramitā Sūtra (摩訶般若波羅蜜經) says: 'Like a Mani jewel, wherever it resides, all non-humans cannot take advantage of it. When the jewel is worn on the body, it brings light in the dark, coolness in the heat, and warmth in the cold. If it is in water, it reflects the color of the object.' The 'poison drum' (毒鼓, a drum coated with poison), the Mahāparinirvāṇa Sūtra says: 'For example, someone uses various poisons to coat a large drum, and strikes it in a crowd to make a sound, and those who hear it all die.' This is a simile for the Dharma of destroying evil, as recorded in the fifth volume of Mohe Zhiguan (止觀). The 'heavenly drum' (天鼓, a drum of the heavens), like the wonderful drums of the Trāyastriṃśa (忉利天) heaven, emits various sounds according to the thoughts of the devas, this is a simile for the Dharma of generating good. Secondly, mental karma is, although showing body and speech, it is all due to mental karma.
意慈。第三意者，睹身口相則知意業。今且引《大經》，經從說邊，故名為語。今文略語以證於意，謂隨自意等語必待意故也。隨自如珠如天，隨他如藥如毒，二行對上亦應可見。次正明次第，中二：先法說、次譬況。先舉小譬，次小尚下以小況大，謂妙感應也。「鳱鵲鳴」者，鳱鵲小鵲也。《西京雜記》云：「干鵲鳴者則行人至，亦可作䧲，今時書本多作干字。」
次名數中四：列數，釋名，次第，虛實。后二寄名數中辨耳。初如文。釋名中雖三文不同，義意不別。「地持云神謂難測知」者，《易》云「陰陽不測謂之神」，非佛教意。「神通不同」者，具如文列，凡夫外道及四教也。三教如文。略釋六通如《止觀》第七記。彼文並是發宿習通也。復有生得通，知鬼畜等；有報得通，如諸天等；有修得通，如諸聲聞及諸外道、三藏菩薩通教出假等。修得又四，若三藏二乘以無漏心依根本禪；若諸外道以有漏心依根本禪；通教二乘同通菩薩，亦以無漏依根本禪；別教菩薩初依根本，用無漏心。次依界外恒沙三昧，后依實相，發得妙通，圓教初住初心雖別發得義同。又約六即，六根清凈相似發得，初住已上分真發得，妙覺一位究竟發得。今此文中即分真發，既從圓位已後起應現通，故知正是發得通也。故《大經》二
【現代漢語翻譯】 現代漢語譯本： 意慈（意指通過觀察身口的行為來了解意念的活動）。第三種意是，觀察身和口的行為就能瞭解意業（意念的活動）。現在先引用《大般涅槃經》，經文是從言語的角度來說明的，所以稱為語。現在本文省略了言語，用以證明意念，意思是說，隨著自己的意念等等言語，必定依賴於意念的緣故。隨自如珠如天，隨他如藥如毒，這兩種行為與前面的內容相對照，也應該可以看出來。接下來正式說明次第，分為兩部分：先是法說，然後是譬喻。先舉小的譬喻，然後用小的來比況大的，意思是說微妙的感應。「鳱鵲鳴」指的是鳱鵲這種小鵲。《西京雜記》中說：『鳱鵲鳴叫，那麼行人就要來了。』也可以寫作『䧲』，現在書本上大多寫作『干』字。
接下來是名數，分為四個方面：列數，釋名，次第，虛實。后兩個方面寄託在名數中加以辨別。首先如文中所說。釋名中雖然有三段文字不同，但意思沒有區別。「地持云神謂難測知」指的是，《易經》中說『陰陽不測叫做神』，這不是佛教的意思。「神通不同」指的是，具體如文中所列，包括凡夫、外道以及四教。三教如文中所說。簡略解釋六神通，如《止觀》第七卷的記載。其中的文字都是指發起宿世的習氣而得到的通力。還有生得通，能夠知道鬼和畜生等的情況；有報得通，如諸天等；有修得通，如諸聲聞以及諸外道、三藏菩薩通教出假等。修得又分為四種，如果是三藏二乘以無漏心依靠根本禪；如果是諸外道以有漏心依靠根本禪；通教二乘與通教菩薩相同，也是以無漏心依靠根本禪；別教菩薩最初依靠根本禪，用無漏心。其次依靠界外恒沙三昧，然後依靠實相，發起得到的妙通，圓教初住初心雖然有所區別，但發起得到的意義相同。又根據六即的說法，六根清凈相似地發起得到，初住以上分真地發起得到，妙覺這一果位究竟地發起得到。現在本文中指的是分真發起，既然是從圓位之後才起應現通，所以知道這正是發起得到的通力。所以《大般涅槃經》二
【English Translation】 English version: Yi Ci (meaning to understand the activities of the mind by observing the behavior of body and speech). The third meaning is that observing the actions of body and speech can reveal the karma of the mind (activities of thought). Now, let's first quote the Mahāparinirvāṇa Sūtra, where the sutra explains from the perspective of speech, hence it is called 'speech'. Now, this text omits speech to prove the mind, meaning that words such as 'following one's own mind' necessarily depend on the mind. 'Following oneself is like a pearl or the heavens, following others is like medicine or poison'; these two types of behavior, when compared with the previous content, should also be discernible. Next, we formally explain the order, which is divided into two parts: first, the Dharma explanation, and then the analogy. First, a small analogy is given, and then the small is used to compare the large, meaning the subtle response. 'The magpie cries' refers to the small magpie. The Miscellaneous Records of the Western Capital says: 'When the magpie cries, a traveler is about to arrive.' It can also be written as '䧲', but most books now write it as '干'.
Next is the enumeration of terms, divided into four aspects: enumeration, explanation of names, order, and reality and emptiness. The latter two aspects are entrusted to the enumeration of terms for distinction. First, as stated in the text. Although the three paragraphs in the explanation of names are different, the meaning is the same. 'The Bhūmi-dhāraṇī Sūtra says that 'spirit' means difficult to fathom' refers to the I Ching saying 'What is unfathomable in yin and yang is called spirit', which is not the Buddhist meaning. 'Supernatural powers are different' refers to what is specifically listed in the text, including ordinary people, non-Buddhists, and the Four Teachings. The Three Teachings are as stated in the text. A brief explanation of the six superknowledges is as recorded in the seventh volume of Mohe Zhiguan. The text therein refers to the power of awakening past habits. There is also innate superknowledge, which can know the conditions of ghosts and animals, etc.; there is retribution-obtained superknowledge, such as the devas, etc.; there is cultivation-obtained superknowledge, such as the Śrāvakas and non-Buddhists, the Tripiṭaka Bodhisattvas of the Shared Teaching who emerge from provisionality, etc. Cultivation-obtained is further divided into four types: if the Tripiṭaka Two Vehicles rely on fundamental dhyāna with non-leaking mind; if the non-Buddhists rely on fundamental dhyāna with leaking mind; the Two Vehicles of the Shared Teaching are the same as the Bodhisattvas of the Shared Teaching, also relying on fundamental dhyāna with non-leaking mind; the Distinct Teaching Bodhisattvas initially rely on fundamental dhyāna, using non-leaking mind. Secondly, they rely on the samādhi of countless sands beyond the realm, and then rely on reality, developing and obtaining wonderful superknowledges. Although the initial mind of the initial dwelling of the Perfect Teaching is different, the meaning of developing and obtaining is the same. Also, according to the Six Identities, the purification of the six senses is similar to developing and obtaining, the initial dwelling and above partially truly develop and obtain, and the wonderful enlightenment fully develops and obtains. Now, this text refers to the partial true development, since it is only after the round position that the responsive manifestation arises, so we know that this is precisely the developed and obtained superknowledge. Therefore, the Mahāparinirvāṇa Sūtra two
十二云：「通有二種：一內、二外。外謂與外道共。內復有二：一者二乘，二者菩薩。」菩薩修行大般涅槃，所得神通不與小共，故知即是別圓菩薩如上得通也。前言「十四變化」者，初禪二：謂初禪初禪化，初禪欲界化。二禪三，三禪四，四禪五，準初禪說可以意得，具如《法界次第》委釋。圓教文相稍廣者，用今經意以余文助釋，于中又二：先廣釋，次料簡。初文中二：先出不同，次「然」下申今經以六根為通之意，余經不明者今經最廣，故知應用六根為通。于中二：先明意，次「今云」下釋。初文中雲「然經明鼻通最委悉」者，一切諸經不明鼻通非究竟說，豈有諸根並得神通而鼻舌獨無？唯有今經六根清凈于中鼻根文最委悉。若《華嚴》明十種六根，亦是六根皆有神通，但彼經在果謂初住已去，當知住前亦有似發。《華嚴》又明十種神變，即十通也。一眾生身，二佛剎，三供養，四音聲，五行愿，六調伏，七成就，八菩提，九說法，十住持。次釋中二：先明所依，次「文云」下出通相。初言「無記化化」，如《止觀》第一記。次釋通相中二：先且約眼根略釋，次「見有」下判真似。初文三：初略引此經。次借毗曇「自爾」之言。彼論在小、此中在大，「自爾」名同意義各別，「自爾」只是「自然」之異名耳。言
【現代漢語翻譯】 現代漢語譯本 十二云：『神通有兩種：一是內神通，二是外神通。外神通是指與外道共同擁有的。內神通又分為兩種：一是二乘（聲聞乘和緣覺乘），二是菩薩。』菩薩修行大般涅槃，所獲得的神通不與小乘共通，因此可知是別教和圓教的菩薩如上所述獲得的神通。前面所說的『十四變化』，初禪有二種：即初禪的初禪化，初禪的欲界化。二禪有三種，三禪有四種，四禪有五種，參照初禪的說法可以領會其意，詳細內容見《法界次第》的詳細解釋。圓教的文句義相稍廣，用《涅槃經》的意義，以其他經文輔助解釋，其中又分為二：先是廣泛解釋，其次是『然』以下申明《涅槃經》以六根為神通的意義，其他經典不明確說明的，《涅槃經》最為詳盡，因此可知應當用六根作為神通。其中分為二：先是闡明意義，其次是『今云』以下解釋。最初的文句中說『然經中說明鼻通最為詳細』，一切經典不明確說明鼻通，就不是究竟的說法，難道會有諸根都能獲得神通而只有鼻根和舌根沒有神通的道理嗎？只有《涅槃經》中六根清凈，其中鼻根的文句最為詳細。如果《華嚴經》說明十種六根，也是六根都有神通，但那部經是在果位上說的，指初住以上的菩薩，應當知道在初住之前也有類似的發起。《華嚴經》又說明十種神變，就是十通。一是眾生身神變，二是佛剎神變，三是供養神變，四是音聲神變，五是行愿神變，六是調伏神變，七是成就神變，八是菩提神變，九是說法神變，十是住持神變。其次的解釋中分為二：先是說明所依，其次是『文云』以下說明神通的相狀。最初說『無記化化』，如《止觀》第一所記載的。其次解釋神通的相狀，其中分為二：先是且約眼根略作解釋，其次是『見有』以下判斷真假。最初的文句分為三：首先是簡略地引用此經。其次是借用毗曇的『自爾』之言。那部論在小乘中，這裡在大乘中，『自爾』名稱相同，意義各不相同，『自爾』只是『自然』的異名罷了。說
【English Translation】 English version The twelfth [commentary] says: 'There are two types of spiritual powers (通, tong): internal and external. External refers to those shared with non-Buddhist paths. Internal further divides into two: those of the Two Vehicles (二乘, er cheng - Shravakas and Pratyekabuddhas), and those of Bodhisattvas.' The spiritual powers attained by Bodhisattvas who cultivate the Great Nirvana (大般涅槃, da ban niepan) are not shared with the Lesser Vehicle, thus it is known that these are the distinct and perfect Bodhisattvas who attain spiritual powers as described above. The 'fourteen transformations' mentioned earlier are: two in the first dhyana (初禪, chu chan): the first dhyana of the first dhyana, and the first dhyana transforming into the desire realm (欲界, yu jie). There are three in the second dhyana, four in the third dhyana, and five in the fourth dhyana. The meaning can be understood by analogy to the first dhyana, as explained in detail in the Fa Jie Ci Di (法界次第, fa jie ci di - Stages of the Dharma Realm). The wording of the Perfect Teaching (圓教, yuan jiao) is slightly broader, using the meaning of this sutra to assist in explaining other texts. Within this, there are two aspects: first, a broad explanation; second, from 'However (然, ran)' below, an exposition of the meaning of this sutra using the six roots as spiritual powers. This sutra is the most extensive in clarifying what other sutras do not, thus it is known that the six roots should be used as spiritual powers. Within this, there are two aspects: first, clarifying the meaning; second, from 'Now it says (今云, jin yun)' below, an explanation. The initial passage says, 'However, the sutra explains the nose-power (鼻通, bi tong) most thoroughly.' All sutras that do not clearly explain the nose-power are not ultimate teachings. How could it be that all the roots can attain spiritual powers, but the nose and tongue alone cannot? Only in this sutra, the Nirvana Sutra, are the six roots purified, and among them, the passage on the nose-root is the most thorough. If the Avatamsaka Sutra (《華嚴經》, Hua Yan Jing) explains the ten kinds of six roots, it also means that all six roots have spiritual powers, but that sutra speaks from the perspective of the fruition, referring to Bodhisattvas from the initial stage of abiding (初住, chu zhu) onwards. It should be known that before the stage of abiding, there is also a similar arising. The Avatamsaka Sutra also explains ten kinds of miraculous transformations (神變, shen bian), which are the ten spiritual powers. They are: transformation of the bodies of beings, transformation of Buddha-lands, transformation of offerings, transformation of sounds, transformation of practices and vows, transformation of taming, transformation of accomplishment, transformation of Bodhi, transformation of Dharma-preaching, and transformation of sustaining. The subsequent explanation is divided into two: first, explaining the basis; second, from 'The text says (文云, wen yun)' below, presenting the characteristics of the spiritual powers. The initial statement 'unspecified transformation (無記化化, wu ji hua hua)' is as recorded in the first volume of Zhi Guan (《止觀》, zhi guan - Concentration and Insight). Next, explaining the characteristics of the spiritual powers, there are two aspects: first, a brief explanation focusing on the eye-root; second, from 'Seeing that there is (見有, jian you)' below, judging what is genuine and what is similar. The initial passage is divided into three: first, a brief citation from this sutra. Second, borrowing the words 'of itself (自爾, zi er)' from the Abhidharma (毗曇, pi tan). That treatise is in the Lesser Vehicle, while this is in the Great Vehicle. The name 'of itself' is the same, but the meanings are different. 'Of itself' is merely another name for 'natural (自然, zi ran)'. Saying
「毗曇云六入殊勝」者，皆有通用，故云「殊勝」。「自爾」之名通於大小，且引證大；然小乘中於一切法立因緣已皆云「自爾」，如青葉紅華非染使然，故云「自爾」。通亦如是，但是得禪自爾有通，雖是作意即是諸禪自爾力也。小乘尚爾，何況大乘？故今借小以證於大。三引《央掘》，具如《止觀》第七記及第七文。次判真似中，借《華嚴》意對辨之也。言「內外身通」者，此是真如鏡凈任運能照，以能照外現十界像，故外像現內也。有此二用故分內外，論其實體內外不二。次料簡中言「三根增減」者，此引《大論》四十文。云「鼻舌身三」者，但引彼論云有增減，若對六根與今不同。意云論文許有增減，何妨今經眼鼻身三數劣餘三，是故引論以例今經，故云「若例此義」，余如疏說。于中三：先例不同，次引《正法華》證等，三複引今經證互用。
次明粗妙中二：先判，次開。初判中二：先通敘變化所作不同，次正釋。初文三：初立，次引證，三「若應同正報」下各辨不同。次正釋中二：先正，次依。依正各二：先教，次味。初先正報約教中二：先釋，次「如是」下結。初文只是十界不同，而四趣合、人天合、二乘合、菩薩離，尋意可見。「黑髮纏身」者，餓鬼狀，出《大論》。「盥」者，古暖反，洗也
【現代漢語翻譯】 現代漢語譯本： 關於『毗曇（Abhidharma，論藏）說六入（sadayatana，六根）殊勝』，是指它們都有共通之處，所以說『殊勝』。『自爾』（svabhavata，自然而然）這個名稱大小乘通用，並且可以引用大乘經典來證明；然而小乘中對於一切法建立因緣之後，都說『自爾』，比如青葉紅花並非染色所致，所以說是『自爾』。神通也是如此，但是得到禪定自然會有神通，即使是作意（manaskara，作意），也是諸禪定自然的力量。小乘尚且如此，何況大乘？所以現在借用小乘來證明大乘。三是引用《央掘魔羅經》（Angulimaliya Sutra），具體內容見《止觀》（Mohe Zhiguan）第七記和第七文。 接下來判斷真假，是借用《華嚴經》（Avatamsaka Sutra）的意旨來辨別的。說到『內外身通』，這是真如（tathata，如如）之鏡清凈，任運（anabhoga，自然而然）能夠照耀，因為能夠照耀外在而顯現十界（dasagatis，十界）的景象，所以外在的景象顯現在內在。因為有這兩種作用，所以分為內外，但從它的本體來說，內外沒有分別。接下來在料簡中說到『三根增減』，這是引用《大智度論》（Mahaprajnaparamita-sastra）第四十卷的內容。說到『鼻舌身三』，只是引用該論說有增減，如果對照六根（sadayatana，六根）就和現在所說不同。意思是說論文允許有增減，又何妨現在這部經中眼鼻身三根的數量少於其餘三根，所以引用該論來比照這部經，所以說『如果比照這個意義』，其餘的就像疏文所說的那樣。其中分為三點：一是比照不同之處，二是引用《正法華經》（Saddharma-pundarika-sutra）來證明相等，三是再次引用這部經來證明互相使用。 接下來闡明粗妙，分為兩部分：一是判斷，二是展開。最初的判斷分為兩部分：一是總的敘述變化所作的不同，二是正式的解釋。最初的文分為三點：一是立論，二是引用證明，三是『如果應該和正報相同』以下各自辨別不同之處。接下來正式的解釋分為兩部分：一是正說，二是依報。依報和正報各分為兩部分：一是教，二是味。最初的正報約教分為兩部分：一是解釋，二是『如是』以下總結。最初的文只是十界的不同，而四惡趣（caturgati，四惡趣）合併、人天道（manusya-deva，人天道）合併、二乘（sravaka-pratyekabuddha，聲聞緣覺）合併、菩薩（bodhisattva，菩薩）分離，仔細思考就能明白。『黑髮纏身』，是餓鬼（preta，餓鬼）的形狀，出自《大智度論》。「盥」（kuan），讀作古暖反，是洗的意思。
【English Translation】 English version: Regarding 『Abhidharma (Pitaka of scholasticism) says the six entrances (sadayatana, six sense organs) are superior,』 it means they all have commonalities, hence the term 『superior.』 The name 『svabhavata (naturally so)』 is common to both the Greater and Lesser Vehicles, and can be supported by citing Mahayana scriptures; however, in the Lesser Vehicle, after establishing the causes and conditions for all dharmas, they all say 『svabhavata,』 such as green leaves and red flowers not being caused by dyeing, hence the term 『svabhavata.』 Supernormal powers are also like this, but obtaining dhyana (meditative state) naturally leads to supernormal powers, even if it is manaskara (attention), it is the natural power of all the dhyanas. If the Lesser Vehicle is like this, how much more so the Greater Vehicle? Therefore, we now borrow from the Lesser Vehicle to prove the Greater Vehicle. Thirdly, citing the Angulimaliya Sutra, the specifics can be found in the seventh record and seventh text of Mohe Zhiguan (Great Calming and Contemplation). Next, judging the true and false is done by borrowing the meaning of the Avatamsaka Sutra to distinguish them. Speaking of 『internal and external body powers,』 this is the pure mirror of tathata (suchness), naturally able to illuminate, because it can illuminate the external and manifest the images of the ten realms (dasagatis, ten realms of existence), so the external images manifest internally. Because it has these two functions, it is divided into internal and external, but in terms of its essence, internal and external are not different. Next, in the discussion, it is said 『the three roots increase or decrease,』 this is citing the fortieth chapter of the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise). Speaking of 『nose, tongue, and body three,』 it only cites that the treatise says there are increases and decreases, if compared to the six sense organs (sadayatana, six sense organs), it is different from what is said now. The meaning is that the treatise allows for increases and decreases, so what harm is there if the number of eye, nose, and body roots in this sutra is less than the other three roots, so the treatise is cited to compare with this sutra, so it says 『if comparing this meaning,』 the rest is as the commentary says. Among them, there are three points: first, comparing the differences, second, citing the Saddharma-pundarika-sutra (Lotus Sutra) to prove equality, and third, citing this sutra again to prove mutual use. Next, explaining the coarse and subtle is divided into two parts: first, judgment, and second, expansion. The initial judgment is divided into two parts: first, a general description of the differences in what is created by transformation, and second, a formal explanation. The initial text is divided into three points: first, establishing the theory, second, citing proof, and third, distinguishing the differences below 『if it should be the same as the direct reward.』 Next, the formal explanation is divided into two parts: first, the direct, and second, the dependent. The dependent and direct are each divided into two parts: first, the teaching, and second, the flavor. The initial direct reward about the teaching is divided into two parts: first, explanation, and second, conclusion below 『such as this.』 The initial text is only the difference of the ten realms (dasagatis, ten realms of existence), while the four evil destinies (caturgati, four evil destinies) are combined, the human and heavenly paths (manusya-deva, human and heavenly paths) are combined, the two vehicles (sravaka-pratyekabuddha, Hearer and Solitary Realizer) are combined, and the bodhisattvas (bodhisattva, enlightened being) are separated, careful consideration will make it clear. 『Black hair wrapped around the body』 is the shape of a preta (hungry ghost), from the Mahaprajnaparamita-sastra. 『Guan,』 pronounced gu nuan fan, means to wash.
澡也滌也。通論諸洗皆名為盥，若別論者洗手曰「盥」；洗足曰「洗」，「洗」音銑；洗頭曰「沐」；洗身曰「浴」。「規」圓「矩」方。次「若得」下約五味中二：先四味，次今經。又三：先總判是妙，次別示妙相，三總示妙相。初如文。次文中雲「地凈表理妙」者，理者境也。地既能持能生、為諸法本，故表理妙。「光表智」者，光處二眉之間，故可表于中道智妙。「三昧錶行」者，首楞嚴定正當妙行。「風表乘」者，風行於空而實非空不異於空，乘乘實相，乘非實相而不異實相。「地動表神通」者，地本不動而能現動，實體非通而依實現通。
次應同依報中二：先重判所屬兩意不同，次「今且」下正釋。初文者，論其正報尚乃亦可生佛相攝，但眾生唯理、諸佛事成，故一切眾生悉皆攝在佛境界中，況所依土本是諸佛所化之境，如世王土，土必屬王，而萬姓所居各謂自得，其實王為萬姓以治國、萬姓歸王而立家，是故以慈以忠更互相攝，彼此相望而從王義強。今為分于機應義異，前從機說，故云「且從」，況諸佛寂理神無方所，所依寂境號常寂光，是故砂石七珍隨生所感。若依此意，復由生造，是故從之以立土為機。
次正釋中為二：初釋初意，次「若作」下第二意。初文為三：初引《大論》總列，
【現代漢語翻譯】 現代漢語譯本：洗滌也被稱為『澡』和『滌』。總的來說，各種洗都可稱為『盥』（guàn，洗手），如果分別來說，洗手叫做『盥』；洗腳叫做『洗』（xǐ），『洗』字讀作xiǎn；洗頭叫做『沐』（mù）；洗身叫做『浴』（yù）。『規』（guī）代表圓形，『矩』（jǔ）代表方形。接下來『若得』（ruò dé）之後，是關於五味中選取兩種的解釋：先是四味，然後是現在的經文。又有三種解釋：首先總的判斷是妙，其次分別顯示妙相，第三總的顯示妙相。首先如經文所說。其次經文中說『地凈表理妙』（dì jìng biǎo lǐ miào）的意思是，『理』（lǐ）指的是境界。地既能承載又能生長，是諸法的根本，所以表示理的妙處。『光表智』（guāng biǎo zhì）的意思是，光在兩眉之間，所以可以表示中道智慧的妙處。『三昧錶行』（sānmèi biǎo xíng）的意思是，首楞嚴定（shǒuléngyán dìng）正是妙行。『風表乘』（fēng biǎo chéng）的意思是，風行於空中而實際上並非空，不異於空，乘（chéng）是乘實相，乘非實相而不異實相。『地動表神通』（dì dòng biǎo shéntōng）的意思是，地本來不動而能顯現動，實體並非神通而依靠實現神通。 接下來，在應同依報中分為兩部分：首先是重新判斷所屬的兩層意思不同，其次是『今且』（jīn qiě）之後是正式的解釋。首先經文的意思是，討論其正報尚且也可以是佛相攝，但是眾生只有理，諸佛的事情已經成就，所以一切眾生都包含在佛的境界中，更何況所依靠的土地本來就是諸佛所化之境，如同世王的土地，土地必定屬於國王，而百姓居住各自認為自己所得，實際上國王是爲了百姓治理國家，百姓歸屬於國王而立家，因此用慈愛和忠誠互相包含，彼此相望而從國王的意義加強。現在是爲了區分機應的意義不同，前面是從機的角度來說，所以說『且從』（qiě cóng），更何況諸佛寂滅的理無處不在，所依靠的寂靜境界號為常寂光（cháng jì guāng），因此砂石七寶隨著眾生的感應而生。如果依照這個意思，又是由眾生所造，因此從這個角度來建立土地作為機。 接下來正式解釋分為兩部分：首先解釋第一個意思，其次是『若作』（ruò zuò）之後是第二個意思。首先經文分為三部分：首先引用《大論》（Dà lùn）總的列出。
【English Translation】 English version: Washing is also called 'zao' (澡, zǎo) and 'di' (滌, dí). Generally speaking, all kinds of washing can be called 'guan' (盥, guàn, hand washing). Specifically, washing hands is called 'guan'; washing feet is called 'xi' (洗, xǐ), pronounced xiǎn; washing the head is called 'mu' (沐, mù); washing the body is called 'yu' (浴, yù). 'Gui' (規, guī) represents a circle, and 'ju' (矩, jǔ) represents a square. Next, after 'ruo de' (若得, ruò dé), there is an explanation of selecting two out of the five flavors: first the four flavors, and then the current scripture. There are also three explanations: first, a general judgment that it is wonderful; second, a separate display of the wonderful aspects; and third, a general display of the wonderful aspects. First, as the text says. Second, the text says that 'di jing biao li miao' (地凈表理妙, dì jìng biǎo lǐ miào) means that 'li' (理, lǐ) refers to the realm. Since the earth can both carry and grow, and is the root of all dharmas, it represents the wonderfulness of principle. 'Guang biao zhi' (光表智, guāng biǎo zhì) means that the light is between the eyebrows, so it can represent the wonderfulness of the Middle Way wisdom. 'Sanmei biao xing' (三昧錶行, sānmèi biǎo xíng) means that the Shurangama Samadhi (首楞嚴定, shǒuléngyán dìng) is precisely the wonderful practice. 'Feng biao cheng' (風表乘, fēng biǎo chéng) means that the wind travels in the sky but is not actually empty, not different from emptiness; cheng (乘, chéng) is riding the true aspect, riding the non-true aspect but not different from the true aspect. 'Di dong biao shentong' (地動表神通, dì dòng biǎo shéntōng) means that the earth is originally still but can manifest movement; the entity is not supernatural power but relies on realizing supernatural power. Next, in the corresponding dependent retribution, it is divided into two parts: first, re-judging that the two meanings of belonging are different; second, after 'jin qie' (今且, jīn qiě) is the formal explanation. First, the meaning of the scripture is that discussing its proper retribution can also be the Buddha's mutual inclusion, but sentient beings only have principle, and the affairs of the Buddhas have been accomplished, so all sentient beings are included in the realm of the Buddha, let alone the land on which they depend is originally the realm transformed by the Buddhas, like the land of the worldly king, the land must belong to the king, and the people live and each think they have obtained it themselves, but in fact the king governs the country for the people, and the people belong to the king to establish a home, so they contain each other with love and loyalty, and look at each other and strengthen the meaning from the king. Now it is to distinguish the difference between the meanings of the opportunity and response. The previous one was from the perspective of the opportunity, so it said 'qie cong' (且從, qiě cóng), let alone the principle of the Buddhas' extinction is omnipresent, and the quiet realm on which they depend is called the Pure Land of Eternal Tranquility (常寂光, cháng jì guāng), so gravel and seven treasures arise according to the sentient beings' feelings. If according to this meaning, it is also created by sentient beings, so from this perspective, the land is established as the opportunity. Next, the formal explanation is divided into two parts: first, explain the first meaning, and second, after 'ruo zuo' (若作, ruò zuò) is the second meaning. First, the scripture is divided into three parts: first, quoting the 'Da Lun' (大論, Dà lùn) to list them generally.
次「若戒」下釋所以，三「凈穢」下結歸。初文二：初列，次「皆由」下結示。次文者，然乘戒四句文在《大經》，具如《止觀》第二記、《凈名疏》初委釋。今且從略，直對聲聞菩薩而為緩急之乘、直對凈土穢土而為緩急之戒者，為以大概攝諸土遍故也。於一一土若欲委明，應隨諸教及三品戒各各對之為上中下，具如《止觀》第四卷中。所言「乘亦緩亦急」者，初開三后顯一即初緩后急也，亦是中間具有諸乘，緩急四句依《大經》第六。《大無量壽經》呼安樂為安養，《大論》二十八云「有佛土說一乘純菩薩也。有佛土雜，如彌陀也。多菩薩僧，少聲聞僧」。若《大論》中明安養國非三界者，只是非此娑婆三界耳。若就彼土具有三界，故《無量壽經》「阿難白佛：彼安養界既無須彌，忉利諸天依何而住？佛反質云：此土夜摩乃至色界依何而住？阿難默領。」反質意者，此夜摩等既許依空，何妨彼土四王已上依空而住？具明土相，復有多種共別不同，如無動界雖是凈土，猶有男女及須彌等，此同居凈土既其不同，同居穢土亦應不等。委明四土橫豎等相，具如《凈名．佛國品》疏，此中大略示其綱紀，以明神通現土不同。若細分別乘戒緩急，應分三觀一觀三品，九品理觀細對三品事戒緩急，以驗諸土聲聞菩薩若純若雜，
【現代漢語翻譯】 現代漢語譯本： 在解釋了『若戒』之後，接下來解釋原因，在三個『凈穢』之後總結歸納。第一段文字分為兩部分：首先是列舉，然後從『皆由』開始是總結說明。關於第二段文字，關於乘戒的四句式在《大經》（指《涅槃經》）中有詳細說明，具體可以參考《止觀》（《摩訶止觀》）第二卷的記錄和《凈名疏》（《維摩經略疏》）的開頭部分。現在我們從簡略的角度出發，直接針對聲聞和菩薩，區分緩急之乘，直接針對凈土和穢土，區分緩急之戒，這是因為用大概的方式涵蓋了所有國土。在每一個國土中，如果想要詳細說明，應該根據各種教義和三品戒（上品戒、中品戒、下品戒）各自對應，分為上中下，具體可以參考《止觀》第四卷。所說的『乘亦緩亦急』，最初分開說三乘，之後顯示一乘，這就是最初緩后急，也是中間具有各種乘，緩急四句依據《大經》第六卷。《大無量壽經》稱安樂世界為安養世界，《大智度論》第二十八卷說：『有的佛土說一乘，只有菩薩。有的佛土是雜的，比如阿彌陀佛的國土。菩薩僧多，聲聞僧少。』如果《大智度論》中說明安養國不是三界，那只是說它不是娑婆世界的三界。如果就那個國土來說，它具有三界，所以《無量壽經》中『阿難問佛：彼安養界既然沒有須彌山，忉利天的諸天眾依靠什麼而住？佛反問說：此土的夜摩天乃至**依靠什麼而住？阿難默默領會。』反問的意思是，此土的夜摩天等既然允許依靠虛空，為什麼妨礙彼土的四王天以上依靠虛空而住？詳細說明國土的相狀，又有多種共同和不同的地方，比如無動如來的世界雖然是凈土，仍然有男女和須彌山等，這個同居凈土既然有不同，同居穢土也應該有不同。詳細說明四土（凡聖同居土、方便有餘土、實報莊嚴土、常寂光土）的橫豎等相，具體可以參考《維摩經．佛國品》疏，這裡大概地說明其綱要，以說明神通顯現國土的不同。如果仔細分別乘戒的緩急，應該分為三觀（空觀、假觀、中觀）和一觀三品，九品理觀仔細對應三品事戒的緩急，以此來驗證各個國土中聲聞和菩薩是純粹還是混雜。
【English Translation】 English version: Following the explanation of 'if precepts', the reason is explained, and after the three 'pure and impure', a conclusion is drawn. The first section has two parts: first, a listing, and then from 'all due to' onwards is a summary explanation. Regarding the second section, the four-sentence structure of vehicles and precepts is detailed in the Mahāparinirvāṇa Sūtra, as explained in the second volume of the Mohe Zhiguan and the beginning of the Vimalakīrti-nirdeśa Sūtra Commentary. Now, from a simplified perspective, directly targeting Śrāvakas (Hearers) and Bodhisattvas, we distinguish between the urgent and gradual vehicles, and directly targeting pure lands and impure lands, we distinguish between the urgent and gradual precepts, because this is a general way to encompass all lands. In each land, if you want to explain in detail, you should correspond to the various teachings and the three grades of precepts (superior, middle, and inferior) respectively, dividing them into superior, middle, and inferior, as detailed in the fourth volume of the Mohe Zhiguan. The saying 'vehicles are both gradual and urgent' means that initially the three vehicles are spoken of separately, and then the one vehicle is revealed, which is initially gradual and then urgent. The four sentences of gradual and urgent are based on the sixth volume of the Mahāparinirvāṇa Sūtra. The Larger Sukhāvatīvyūha Sūtra calls the Land of Bliss the Land of Peaceful Nurturing (Sukhāvatī), and the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom), in its twenty-eighth volume, says: 'Some Buddha lands speak of the One Vehicle, with only Bodhisattvas. Some Buddha lands are mixed, like the land of Amitābha. There are many Bodhisattva Sanghas and few Śrāvaka Sanghas.' If the Mahāprajñāpāramitopadeśa explains that the Land of Peaceful Nurturing is not of the Three Realms, it only means that it is not the Three Realms of this Sahā world. If, in that land, it possesses the Three Realms, then in the Amitāyurdhyāna Sūtra, 'Ānanda asked the Buddha: Since that Land of Peaceful Nurturing has no Mount Sumeru, what do the Trāyastriṃśa heavens rely on to dwell? The Buddha asked in return: What do the Yāma heavens and so on in this land rely on to dwell? Ānanda silently understood.' The meaning of the counter-question is that since the Yāma heavens and so on in this land are allowed to rely on emptiness, why should it hinder the Four Heavenly Kings and above in that land from relying on emptiness to dwell? To explain the characteristics of the lands in detail, there are many common and different aspects. For example, although the world of Akshobhya Buddha is a pure land, it still has men and women and Mount Sumeru, etc. Since this Land of Coexistence and Co-dwelling has differences, the impure Land of Coexistence and Co-dwelling should also have differences. For a detailed explanation of the horizontal and vertical aspects of the four lands (Land of Coexistence of Ordinary Beings and Sages, Land of Expedient Remainder, Land of True Reward and Adornment, and Land of Eternal Tranquility), refer to the Vimalakīrti-nirdeśa Sūtra, Buddha Land Chapter Commentary. Here, the outline is briefly explained to illustrate the differences in the manifestation of lands through supernatural powers. If you carefully distinguish the urgency and gradualness of vehicles and precepts, you should divide them into the three contemplations (emptiness, provisional existence, and the middle way) and contemplate the three grades in one contemplation. The nine grades of principle contemplation carefully correspond to the urgency and gradualness of the three grades of precepts in practice, in order to verify whether the Śrāvakas and Bodhisattvas in each land are pure or mixed.
廣尋經論以求其異，知大小乘所被不同，則不起此座而觀法界。
次明國土應第二意，中二：先標意以兩屬故，故安「若作」之言。次「佛以」下正釋，中二：先釋，次判。初釋中二：釋、結。初中自六，四趣人天，四教如文，一一文中皆言「或凈或穢」者，教由乘種，土籍戒凈故，戒有緩急使土有凈穢故也。既分菩薩四人不同，應言上上品乃至下下品乘，聲聞既分兩教二乘，緩急亦四品不同，一一皆言「與無記禪合」者，無記是理，慈悲是事，事熏于理，至理皆用故云合也。若圓教修無緣慈，初心即合但用有廣狹耳。「如是」下結。次「今將」下判也。「通約依正」者，前正報文約教之中直列而已，未判粗妙，故今合判。于中又二：初約教，次約五味。初約教又二：約教判者，別教即約教道也。次約無記化化判者，約證道也。又二：先正判，次引經。初文者，無記如鏡，眾機如形，發應如像，像關形對非鏡端丑，但以形端丑判粗妙耳，故不以多少廣狹判也。言「凈穢」者，如鏡任運現像有通有別，通像如土，別像如形，通別皆有凈穢，皆有粗妙，是故山河為通所照，人面為別所照，故有通照端丑，別照端丑，合譬可知。次引經。次約五味中三：初正約五味，次「又諸經」下重約粗妙難易轉判，三「唯以一大事
【現代漢語翻譯】 廣泛地尋訪經書和論著，以求得其中的差異，瞭解大乘和小乘所教化的對象不同，那麼就可以不離開這個座位而觀察整個法界。（廣尋經論以求其異，知大小乘所被不同，則不起此座而觀法界。）
接下來闡明國土相應的第二種含義，其中分為兩部分：首先標明含義，因為國土和眾生相互關聯，所以安立『若作』這樣的說法。其次，『佛以』以下是正式的解釋，其中又分為兩部分：解釋和判斷。首先是解釋，其中分為六個方面，即四趣（地獄、餓鬼、畜生、阿修羅）、人、天，以及四教（藏、通、別、圓），這些都如經文所說。在每一部分中都提到『或凈或穢』，這是因為教義源於乘的種類，而國土的清凈與否取決於戒律的清凈程度，戒律有松有緊，所以國土有凈有穢。既然菩薩分為四種不同的人，就應該說有上上品乃至下下品的乘。聲聞分為兩教（藏教、通教）和二乘（聲聞乘、緣覺乘），其緩急也有四品不同，每一品都說『與無記禪合』，是因為無記是理，慈悲是事，事熏習于理，最終理和事相互作用，所以說是相合的。如果圓教修習無緣慈，那麼在最初發心時就與理相合，只是作用有廣狹的差別而已。『如是』以下是總結。接下來『今將』以下是判斷。『通約依正』，前面關於正報的文字只是在教義中直接列出，沒有判斷粗妙，所以現在合起來判斷。其中又分為兩部分：首先是按照教義來判斷，其次是按照五味（乳、酪、生酥、熟酥、醍醐）來判斷。首先是按照教義來判斷，其中又分為兩部分：按照教義來判斷，別教就是按照教道來判斷。其次是按照無記化化來判斷，這是按照證道來判斷。又分為兩部分：首先是正式判斷，其次是引用經文。在正式判斷的文字中，無記就像鏡子，眾生的根機就像形狀，發出的應化就像影像，影像的顯現與形狀的對應無關鏡子的端正與否，只是根據形狀的端正與否來判斷粗妙，所以不能用多少廣狹來判斷。說到『凈穢』，就像鏡子自然顯現影像，有共同的影像，也有個別的影像，共同的影像就像土地，個別的影像就像形狀，共同的和個別的影像都有清凈和污穢，都有粗糙和精妙，所以山河是被共同照耀的，人面是被個別照耀的，因此有共同照耀的端正與醜陋，有個別照耀的端正與醜陋，合起來比喻就可以明白了。接下來是引用經文。接下來是按照五味來判斷，其中分為三部分：首先是正式按照五味來判斷，其次是『又諸經』以下，再次按照粗妙難易來判斷，第三是『唯以一大事』
【English Translation】 Extensively seek out sutras and treatises to find their differences, understanding that the Mahayana (大乘) and Hinayana (小乘) teachings are directed towards different recipients. Then, without leaving this seat, one can observe the entire Dharma Realm (法界).
Next, clarify the second meaning of the corresponding lands, which is divided into two parts: First, indicate the meaning, because lands and beings are interconnected, hence the establishment of the phrase 'if one makes'. Second, 'Buddha (佛) uses' below is the formal explanation, which is further divided into two parts: explanation and judgment. First is the explanation, which is divided into six aspects, namely the four realms (四趣) [hell, hungry ghosts, animals, asuras (阿修羅)], humans, heavens, and the four teachings (四教) [Tripitaka (藏), shared (通), distinct (別), perfect (圓)], all as stated in the scriptures. In each part, it is mentioned 'either pure or impure', because the teachings originate from the type of vehicle (乘), and the purity of the land depends on the purity of the precepts (戒). The precepts have varying degrees of strictness, so the land has purity and impurity. Since Bodhisattvas (菩薩) are divided into four different types of people, it should be said that there are superior-superior to inferior-inferior vehicles. Sravakas (聲聞) are divided into two teachings [Tripitaka teaching, shared teaching] and two vehicles [Sravaka vehicle, Pratyekabuddha (緣覺) vehicle], and their urgency also varies in four degrees. Each degree is said to 'combine with non-recollective meditation (無記禪)', because non-recollection is principle (理), and compassion (慈悲) is practice (事). Practice influences principle, and ultimately principle and practice interact, so it is said to be combined. If the Perfect Teaching (圓教) cultivates unconditional compassion (無緣慈), then it is combined with principle from the initial aspiration, only the effect varies in scope. 'Thus' below is the conclusion. Next, 'Now taking' below is the judgment. 'Generally speaking, relying on the reward' (通約依正), the previous text about the retribution body (正報) was only directly listed in the teachings, without judging the coarse and subtle, so now they are judged together. Among them, there are two parts: first, judging according to the teachings, and second, judging according to the five flavors [milk, curd, raw butter, cooked butter, ghee (醍醐)]. First, judging according to the teachings, which is divided into two parts: judging according to the teachings, the Distinct Teaching (別教) is judging according to the path of teaching. Second, judging according to non-recollective transformation, which is judging according to the path of realization. It is also divided into two parts: first, formal judgment, and second, quoting scriptures. In the text of the formal judgment, non-recollection is like a mirror, the faculties of beings are like shapes, and the emanated transformations are like images. The appearance of the image corresponding to the shape has nothing to do with the uprightness of the mirror, but only judges the coarse and subtle according to the uprightness of the shape, so it cannot be judged by quantity or scope. Speaking of 'purity and impurity', it is like a mirror naturally manifesting images, there are common images and individual images. Common images are like land, and individual images are like shapes. Both common and individual images have purity and impurity, and both have coarse and subtle. Therefore, mountains and rivers are illuminated by the common, and human faces are illuminated by the individual, so there is uprightness and ugliness illuminated by the common, and uprightness and ugliness illuminated by the individual. Combining the analogy, it can be understood. Next is quoting scriptures. Next is judging according to the five flavors, which is divided into three parts: first, formally judging according to the five flavors, second, 'Also, the sutras' below, judging again according to the coarse, subtle, easy, and difficult, and third, 'Only with one great matter'
」下約能所判粗妙。難轉謂二乘，易轉謂菩薩，三能所中即所粗能妙。次「又諸」下開，如文。然此中神通之名通於深淺，故前判教中四俱神通但有粗妙耳。若準下眷屬妙中，初乃別判，以地前住前為神通、已上名應，后料簡中亦通取之，如妙音是神通來等。今文通者以神通感應果上之變用耳，故與應色相例判之，粗則俱粗，妙則俱妙，思之可見。
次說法妙，中二：標，釋。釋中二：先明來意，次正釋。初文為三：初約說不說明來意，為其機熟者說云因緣。次神通后，明為來意也。前雖通敘二輪三輪傍正，正意但在身輪，故神通預表當說法之先兆，所以現瑞表於十妙前相，若據行說則十妙之中說法為說，若從教言之則十妙俱教，故序中所表表當說十妙，故前為二身今為二鼓。若滅惡生善通於偏圓，而二身二鼓無不咸妙。三「演說」下正明說意。次正說中，先列章，次解釋。釋中先略標釋名意，次正釋名，于中先出達磨郁多羅釋。「達磨郁多羅」者，此云法尚，是阿羅漢，佛滅度后八百年中於《婆沙》中取三百偈，以為一部，名《雜阿毗曇》。又撰《增一集》三十卷，此義依彼，此中章門初一至五增數列之，第一一法第二二法乃至第五五法。初云「體一」者，同是名句等也，諸經皆然，故為一體。「相二」者，
【現代漢語翻譯】 現代漢語譯本：下面是關於能所（能動者與被動者）的粗妙判別。難以轉變的是二乘（聲聞乘和緣覺乘），容易轉變的是菩薩，在三種能所中，所是粗的，能是妙的。接下來『又諸』之後是展開說明，如原文所示。然而，這裡神通的名稱貫通深淺，所以前面判教中的四種神通只有粗妙之分。如果按照下文眷屬妙中的說法，最初是分別判定的，以地前住前為神通，以上稱為應，後面的料簡中也普遍採用這種說法，例如妙音是神通而來等。現在文中的貫通是指神通感應在果位上的變用，所以與應色相類比判斷，粗則都粗，妙則都妙，仔細思考就可以明白。
接下來是說法妙，分為兩部分：標示和解釋。解釋又分為兩部分：先說明來意，然後正式解釋。第一部分分為三點：首先，從說與不說的角度說明來意，為那些根機成熟的人說因緣。其次，在神通之後，說明來意。前面雖然概括敘述了二輪三輪的傍正，但正意在於身輪，所以神通預示著說法的前兆，因此顯現瑞相，表現在十妙之前。如果從行來說，那麼十妙之中說法為說，如果從教言來說，那麼十妙都是教，所以序中所表述的是將要說的十妙，所以前面是二身，現在是二鼓。如果滅惡生善貫通偏圓，那麼二身二鼓無不都是妙的。第三，『演說』之後正式說明說法的意義。接下來正式說法，先列出章節，然後解釋。解釋中先簡略標示釋名的意義，然後正式解釋名稱，其中先引出達磨郁多羅（Dharma Uttara）的解釋。『達磨郁多羅』，這裡翻譯為法尚，是阿羅漢（Arhat），佛滅度后八百年中，在《婆沙》（Vibhasa）中選取三百偈，作為一部，名為《雜阿毗曇》（Samkīrṇābhidharma）。又撰寫《增一集》（Ekottarāgama）三十卷，此處的意義依據彼書，此處的章節從第一一法到第五五法依次增數列出，第一云『體一』，是指同是名句等，諸經都是如此，所以為一體。『相二』是指
【English Translation】 English version: The following is about the coarse and subtle distinctions of 'Neng Suo' (agent and object). Those difficult to transform are the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), and those easy to transform are the Bodhisattvas. Among the three 'Neng Suo', the 'Suo' is coarse, and the 'Neng' is subtle. Next, 'You Zhu' (moreover) below is an unfolding explanation, as in the text. However, the name of 'Shen Tong' (supernatural power) here encompasses both deep and shallow, so the four kinds of 'Shen Tong' in the previous classification only have coarse and subtle distinctions. If according to the 'Jian Shu Miao' (subtle retinue) below, the initial judgment is separate, with those before the 'Di Qian Zhu Qian' (before the ground and before the stage) being 'Shen Tong', and those above being called 'Ying' (response). The subsequent 'Liao Jian' (selection) also generally adopts this, such as 'Miao Yin' (subtle sound) coming from 'Shen Tong'. The 'Tong' (general) in the current text refers to the transformation of 'Shen Tong' in the fruition of response, so it is judged in analogy with the 'Ying Se Xiang' (responsive form and appearance). If coarse, then both are coarse; if subtle, then both are subtle. Think about it and you will understand.
Next is the 'Shuo Fa Miao' (subtle Dharma teaching), which is divided into two parts: indication and explanation. The explanation is further divided into two parts: first, explaining the intention; second, formally explaining. The first part is divided into three points: first, explaining the intention from the perspective of speaking or not speaking, speaking about causes and conditions for those with mature faculties. Second, after 'Shen Tong', explaining the intention. Although the previous narrative generally describes the secondary and primary aspects of the two and three wheels, the main intention lies in the 'Shen Lun' (body wheel), so 'Shen Tong' foreshadows the precursor to Dharma teaching, thus manifesting auspicious signs, appearing before the ten subtleties. If speaking from the perspective of practice, then among the ten subtleties, 'Shuo Fa' (Dharma teaching) is the teaching; if speaking from the perspective of doctrine, then all ten subtleties are the teaching. Therefore, what is described in the introduction represents the ten subtleties to be taught, so the previous is the two bodies, and now it is the two drums. If eliminating evil and generating good pervades both the partial and the complete, then the two bodies and two drums are all subtle. Third, after 'Yan Shuo' (expounding), formally explaining the meaning of Dharma teaching. Next, formally teaching the Dharma, first listing the chapters, then explaining. The explanation first briefly indicates the meaning of explaining the name, then formally explains the name, wherein the explanation of 'Dharma Uttara' (達磨郁多羅) is first introduced. 'Dharma Uttara', here translated as 'Fa Shang', is an Arhat (阿羅漢). Eight hundred years after the Buddha's Parinirvana, he selected three hundred verses from the 'Vibhasa' (婆沙), as a part, named 'Samkīrṇābhidharma' (雜阿毗曇). He also compiled thirty volumes of 'Ekottarāgama' (增一集). The meaning here is based on that book. The chapters here are listed in increasing order from the first one Dharma to the fifth five Dharmas. The first saying 'Ti Yi' (體一, one substance) refers to being the same as name, phrase, etc. All sutras are like this, so it is one substance. 'Xiang Er' (相二, two characteristics) refers to
有于長行偈頌二種相故。「制名三」者，十二部中所制之名不出三義，初言「從字句」者，此之三部長行二頌只是字句耳。次言「寄事得顯」者，謂所記是事、所說是事，結戒因事，託事為喻，本生事、本事事、未曾有事相最易知，論義者假往復事。三從所表，表理深故。「定名四」者，從喻、從體、從體事、從事也。「授記、無問自說、論義體事合目」者，如《授記經》，記是當體，所記是事；無問自說，說是當體，所說是事；論義往復名為當體，所論是事；不同二偈但是二種偈相而已，以無孤起重頌事故，其中所說各別有事不得名為孤起等事。「差別有五」者，一者九種修多羅如文。從「通總」至「二偈」，言二偈亦在九中攝也。「又如分別」至「修多羅」去，但是敷置說理之教，屬修多羅，不同二部，故對二部得此藏名。彼云別教非今家別，即指大乘為別，小乘為通。二者偈陀四中，初言「阿閦婆等偈」者，且準《俱舍》明十六重后數，前十五重者，初從十十增之至第十六重名矜羯羅，初謂一、十、百、千、萬、億、兆、京、該、梓、欀、構、諫、正、載，此即前十五重也。第十六矜羯羅，第十七矜羯羅矜羯羅為大矜羯羅，第十八頻跋羅，第十九頻跋羅頻跋羅為大頻跋羅，第二十阿閦婆，第二十一阿閦婆阿閦婆
【現代漢語翻譯】 現代漢語譯本：因為有長行和偈頌兩種形式的緣故，『制名三』指的是，十二部經中所制定的名稱不出三種含義。首先說『從字句』，這三部經中的長行和偈頌都只是字句而已。其次說『寄事得顯』，指的是所記載的是事件，所說的是事件，結戒是根據事件，借用事件作為比喻，本生事（Jataka，佛陀前世的故事）、本事事（Itivrttaka，佛陀今生的故事）、未曾有事（Adbhuta-dharma，神奇的故事）的相狀最容易理解，論義則是藉助往復的事件。第三是從所表述的內容，因為所表述的道理很深刻。『定名四』指的是，從比喻、從本體、從本體所關聯的事件、從事而得名。『授記（Vyakarana，預言）、無問自說（Udana，佛陀不被提問而自說）、論義（Abhidhamma，論述佛法的教義）的本體和事件可以合併來看』，例如《授記經》，授記是當下的本體，所授記的是事件；無問自說，所說的是當下的本體，所說的是事件；論義的往復問答可以看作是當下的本體，所論述的是事件；不同於兩種偈頌只是兩種偈頌的形式，因為沒有孤起頌和重頌的緣故，其中所說的各有不同的事件，不能稱作孤起等事件。『差別有五』，第一是九種修多羅（Sutra，經）如經文所說。從『通總』到『二偈』，說明二偈也包含在九種修多羅之中。『又如分別』到『修多羅』，只是敷陳設定說理的教義，屬於修多羅，不同於兩種偈頌，因此相對於兩種偈頌才有了這個藏名。他們所說的別教不是我們現在所說的別教，指的是大乘為別教，小乘為通教。第二是偈陀（Gatha，偈頌）四中，首先說『阿閦婆（Akshobhya，不動佛）等偈』，暫且按照《俱舍論》（Abhidharmakosa，一部重要的佛教論著）來說明十六重之後的數字，前面的十五重，最初從十開始，每次增加十倍，直到第十六重叫做矜羯羅（Kinkara），最初的說法是：一、十、百、千、萬、億、兆、京、該、梓、欀、構、諫、正、載，這就是前面的十五重。第十六是矜羯羅，第十七是矜羯羅矜羯羅為大矜羯羅，第十八是頻跋羅（Vimbala），第十九是頻跋羅頻跋羅為大頻跋羅，第二十是阿閦婆，第二十一是阿閦婆阿閦婆。
【English Translation】 English version: Because there are two forms, prose and verse, 『establishing three names』 means that the names established in the twelve divisions of scripture do not go beyond three meanings. First, 『from words and sentences』 means that the prose and verses in these three divisions are merely words and sentences. Second, 『relying on events to reveal』 refers to what is recorded is an event, what is said is an event, precepts are established based on events, events are used as metaphors, the characteristics of Jataka (stories of the Buddha's past lives), Itivrttaka (stories of the Buddha's present life), and Adbhuta-dharma (miraculous stories) are easiest to understand, while doctrinal discussions rely on back-and-forth events. Third, it is from what is expressed, because the principles expressed are profound. 『Defining four names』 refers to naming from metaphors, from the essence, from events related to the essence, and from actions. 『Vyakarana (prophecies), Udana (spontaneous utterances), and Abhidhamma (doctrinal discussions) can be combined in terms of essence and events,』 for example, in the 『Vyakarana Sutra,』 the prophecy is the present essence, and what is prophesied is the event; in Udana, what is said is the present essence, and what is said is the event; the back-and-forth discussion in Abhidhamma can be seen as the present essence, and what is discussed is the event; unlike the two types of verses which are merely two forms of verses, because there are no isolated verses or repeated verses, the events spoken of in them are different and cannot be called isolated events, etc. 『There are five differences,』 the first is the nine types of Sutra (scriptures) as the text says. From 『general』 to 『two verses,』 it indicates that the two verses are also included in the nine types of Sutras. 『Furthermore, like the distinctions』 to 『Sutra,』 it is merely the teaching of elaborately setting forth and explaining principles, belonging to Sutra, different from the two types of verses, hence this collection is named in contrast to the two types of verses. What they call the distinct teaching is not what we now call the distinct teaching, referring to Mahayana as the distinct teaching and Hinayana as the common teaching. Second, in the four types of Gatha (verses), first, 『verses such as Akshobhya (Immovable Buddha) verses,』 let us temporarily explain the numbers after the sixteenth power according to the Abhidharmakosa (an important Buddhist treatise), the first fifteen powers, starting from ten and increasing tenfold each time until the sixteenth power is called Kinkara, the initial terms are: one, ten, hundred, thousand, ten thousand, million, trillion, jing, gai, zi, xiang, gou, jian, zheng, zai, these are the first fifteen powers. The sixteenth is Kinkara, the seventeenth is Kinkara Kinkara which is Maha-Kinkara, the eighteenth is Vimbala, the nineteenth is Vimbala Vimbala which is Maha-Vimbala, the twentieth is Akshobhya, the twenty-first is Akshobhya Akshobhya.
為大阿閦婆，此第六經所列即第十六、第十八、第二十也。言「除修多羅」者，除長行也。第三意中復除重頌，孤起方名為偈。第四意者于孤起中復除十部相，方名偈經。從通總來漸漸向狹，若前明修多羅則寬狹不定。祇夜二：先標，次「頌意」下釋。釋有三：初頌意，釋取所念法相方名祇夜中偈意；次「若頌」下釋餘部意；次頌事中亦簡卻餘九部中事外方是祇夜中事。三頌言中亦簡九部之言，直說之言方是祇夜之言，二偈同是偈頌，雖開為兩同是偈中差別耳。授記有二：于中先釋名，次正釋大小二別。四者無問自說二，五方廣，第六相攝應有多義，文但列四，料簡全闕。
次大師正標、釋，先直標十二名，即別名也。此標法名全依《大論》三十七文，論文甚廣。次部者即通名也。新譯名十二分教，恐濫部帙故也。經名亦通，于中三：先略釋，次斥論師，三舉世經義以釋出世也。次釋十二部別名義者，言「出三藏外」者，即簡小門三藏已，盡取衍門為修多羅，彼釋《大品》故作此說。況復今文釋《法華》耶？若如第一卷通途釋者則不然，下去皆須在大，然文中釋義皆通大小、意在大也。授記中雖言二乘人天，故知亦大。又復通釋放光收光等，以表記也。言「𨄔入」等者，𨄔入記畜生，髀入記鬼，臍入記人，胸入
【現代漢語翻譯】 現代漢語譯本： 關於大阿閦婆（Mahakshyapa，佛陀十大弟子之一），這裡第六部經所列的實際上是第十六、第十八和第二十部經。所說的『除去修多羅（Sutra，經）』，是指除去長行文（散文形式的經文）。在第三種意義中，又排除了重頌（Gatha，偈頌的重複），只有獨立出現的才稱為偈（Geya，偈頌）。第四種意義是指在獨立出現的偈頌中，又排除了十種體裁（十部相），才稱為偈經。從普遍的總稱逐漸走向狹義，如果前面明確是修多羅，那麼寬窄就不確定了。祇夜（Geya，應頌）分為兩部分：先是標示，然後從『頌意』開始解釋。解釋有三點：首先，解釋頌意，理解所念誦的法相才稱為祇夜中的偈意；其次，從『若頌』開始解釋其他體裁的意義；再次，頌事中也簡略地去掉了其他九種體裁中的事情之外的內容，才是祇夜中的事情。三頌言中也簡化了九種體裁的語言，直接表達的語言才是祇夜的語言。兩種偈都是偈頌，雖然分為兩種，但都是偈頌中的差別而已。授記（Vyakarana，記別）分為兩種：其中先解釋名稱，然後正式解釋大小兩種區別。第四種是無問自說（Udana，自說），第五種是方廣（Vaipulya，方廣經），第六種是相攝應有多重含義，但文中只列出了四種，對內容的簡別完全缺失。
接下來，大師正式標示和解釋，首先直接標示十二個名稱，這是別名。這種標示法名的全部依據是《大智度論》第三十七卷，該論文非常廣泛。『部』是通名。新譯名為十二分教，恐怕與部帙（經典的總集）相混淆。經名也是通名，其中分為三點：首先是簡略解釋，其次是駁斥論師，第三是舉世俗的經義來解釋出世間的意義。接下來解釋十二部經的別名含義，所說的『出三藏外』，是指已經簡化了小乘的三藏，完全取用大乘的經典作為修多羅，因為他解釋《大品般若經》，所以這樣說。更何況現在本文解釋的是《法華經》呢？如果像第一卷那樣通途解釋，那就不是這樣了，下面都需要在大乘的範圍內理解，然而文中解釋的意義都貫通大小乘，意圖在於大乘。授記中雖然說了二乘人天，因此知道也是大乘。又普遍地解釋放光收光等，以此來表示記別。所說的『𨄔入』等，𨄔入記畜生（動物），髀入記鬼，臍入記人，胸入（胸部進入）...
【English Translation】 English version: Regarding Mahakshyapa (one of the Buddha's ten great disciples), the sixth sutra listed here is actually the sixteenth, eighteenth, and twentieth sutras. The phrase 'excluding Sutra' refers to excluding prose texts (sutras in prose form). In the third meaning, repetitions of verses (Gatha) are also excluded; only those that appear independently are called Geya (verses). The fourth meaning refers to excluding the ten styles (ten aspects) from independently appearing verses, only then are they called Geya Sutras. From a general term, it gradually becomes narrower. If it is clearly Sutra in the beginning, then the breadth is uncertain. Geya is divided into two parts: first, the indication, and then the explanation starting from 'the meaning of the verse'. There are three points in the explanation: first, explaining the meaning of the verse, understanding the Dharma characteristics being recited is called the meaning of the verse in Geya; second, starting from 'if verses', explaining the meaning of other styles; third, in the matters of verses, the matters outside of the other nine styles are also simplified and removed, only then are they the matters in Geya. In the three verses, the language of the nine styles is also simplified, and the directly expressed language is the language of Geya. Both types of verses are verses, although divided into two, they are just differences within verses.
Vyakarana (prediction) is divided into two types: first, explaining the name, and then formally explaining the two differences of large and small. The fourth is Udana (self-utterance), the fifth is Vaipulya (extensive sutras), and the sixth is that the mutual inclusion should have multiple meanings, but the text only lists four, and the distinction of content is completely missing.
Next, the master formally indicates and explains, first directly indicating the twelve names, which are the specific names. This indication of Dharma names is entirely based on the thirty-seventh chapter of the Mahaprajnaparamita-sastra, which is very extensive. 'Section' is the general name. The new translation is called the Twelve Divisions of Teachings, fearing confusion with the collection of scriptures. The sutra name is also a general name, which is divided into three points: first, a brief explanation; second, refuting the theorists; and third, using worldly sutra meanings to explain the meaning of transcending the world. Next, explaining the meanings of the specific names of the twelve divisions of scriptures, the phrase 'outside the three pitakas' means that the Theravada three pitakas have been simplified, and the Mahayana scriptures are completely taken as Sutras, because he explains the Mahaprajnaparamita Sutra, so he says this. Moreover, now this text explains the Lotus Sutra? If it is explained in a general way like the first volume, then it is not like this, and everything below needs to be understood within the scope of Mahayana, but the meanings explained in the text all penetrate both Theravada and Mahayana, and the intention is in Mahayana. Although the prediction mentions the two vehicles of humans and devas, therefore it is known that it is also Mahayana. Also, universally explaining the emitting and withdrawing of light, etc., to indicate prediction. The phrase '𨄔 entering', etc., 𨄔 entering indicates animals, thigh entering indicates ghosts, navel entering indicates humans, chest entering...
記天，口入記二乘，眉間入記菩薩，頂入記佛。修羅既從鬼畜二道開出，今且略言從鬼故記髀臍中間入也。自說部中先舉自說無我所等者，且舉小耳。次即云又如般若方等正明大也。從「乃至」已下去明通攝之相，乃兼婆羅門事，何但小乘耶？毗尼亦小，一切通大，況事毗尼本通於大？譬中亦然，先舉《阿含》，次通一切。言「億耳」者，生時耳上自然有環，評堪一億金錢，二十億耳者亦耳有環堪二十億，故《中阿含》二十九云：「佛在給孤，二十億耳亦游舍衛，在暗林中，初夜后夜學習不眠，精勤正住修習道品，於是億耳安住思惟作是念言：佛弟子中精勤我最第一，不得解脫；我家大富，不如還家佈施修福。佛知彼心，令比丘呼來，至已禮佛卻坐一面。佛言：汝實如向所念耶？答：實爾。佛言：我今問汝隨汝意解。汝在家時彈琴調絃，琴隨歌音，歌隨琴音耶？答：如是。佛又言：弦若緩若急，有樂音耶？答曰：不也。調和有耶？答曰：有也。佛言：極大精進令心掉散，極不精進令心懈怠，故當觀察時與非時。二十億耳聞佛教已，于閑靜處精勤修習得阿羅漢果。」《大論》三十三廣明。次釋本事中雲「已說」者，本謂謝在於往，故云「已說」。「一目」等梵音輕重耳。言「更有」者，大小部中復有此等本時之事耳。言
【現代漢語翻譯】 現代漢語譯本 記天（天道），口入記二乘（聲聞乘和緣覺乘），眉間入記菩薩（菩薩），頂入記佛（佛）。修羅（阿修羅）既然從鬼道和畜生道分出，現在且簡略地說從鬼道故記在髀（大腿）和臍（肚臍）中間進入。自說部中先舉自說無我所等，且舉小乘為例。其次就說又如《般若經》、《方等經》正明大乘佛法。從『乃至』以下去說明通攝之相，乃兼顧婆羅門的事情，豈止是小乘呢？毗尼（戒律）也屬於小乘，一切都通向大乘，何況事毗尼（關於戒律的事務）本來就通於大乘？譬如譬喻也是這樣，先舉《阿含經》，其次通於一切。《億耳》（Ekakotikarna）的意思是，出生時耳朵上自然有環，估價能值一億金錢，二十億耳（Dvikotikarna）也是耳朵上有環能值二十億，所以《中阿含經》第二十九卷說：『佛陀在給孤獨園，二十億耳也遊歷在舍衛城，在暗林中，初夜后夜學習不眠，精勤端正地修習道品，於是億耳安住思惟，心中想：佛陀弟子中精勤我最第一，卻不得解脫；我家大富，不如還家佈施修福。佛陀知道他的心思，讓比丘叫他來，來了之後禮拜佛陀，退到一旁坐下。佛陀說：你確實如你心中所想的嗎？答：確實如此。佛陀說：我現在問你，隨你的理解回答。你在家時彈琴調絃，琴聲隨著歌聲，歌聲隨著琴聲嗎？答：是的。佛陀又說：弦如果鬆弛或拉得太緊，會有美妙的音樂嗎？答：不會。調和之後有嗎？答：有。佛陀說：過於精進會讓心掉舉散亂，極不精進會讓心懈怠，所以應當觀察時機與非時機。』二十億耳聽了佛陀的教誨后，在閑靜之處精勤修習，證得阿羅漢果。《大智度論》第三十三卷對此有詳細說明。其次解釋本事經中說『已說』，本意是指過去的事情，所以說『已說』。『一目』（Ekamukha）等是梵音的輕重不同而已。說『更有』，是指大小乘經典中還有此類本生故事。
【English Translation】 English version The mark for Devas (celestial beings) is at the heavens, the mark for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) is at the mouth, the mark for Bodhisattvas (enlightenment beings) is between the eyebrows, and the mark for Buddhas (enlightened ones) is at the crown of the head. Since Asuras (demi-gods) are branched out from the realms of ghosts and animals, now let's briefly say that from the ghost realm, the mark is recorded as entering between the thigh and the navel. In the section on self-speaking, the initial mention of self-speaking of no self and no possessions, etc., is just an example of the Small Vehicle. Next, it is said that the Prajñā (wisdom) and Vaipulya (extensive) scriptures clearly illuminate the Great Vehicle. From 'even to' onwards, it explains the aspect of universal inclusion, which also involves the affairs of Brahmins, not just the Small Vehicle. The Vinaya (discipline) also belongs to the Small Vehicle, but everything leads to the Great Vehicle, moreover, the affairs of Vinaya inherently lead to the Great Vehicle. The same is true for the analogy, first mentioning the Agamas (early Buddhist texts), then encompassing everything. 'Ekakotikarna' (one ear worth a crore) means that at birth, there was a natural ring on the ear, estimated to be worth one crore of gold coins, and 'Dvikotikarna' (two ears worth two crores) also had rings on the ears worth two crores, so the twenty-ninth volume of the Madhyama Agama (Middle Length Discourses) says: 'The Buddha was in Anathapindika's Park, and Dvikotikarna was also traveling in Śrāvastī, in the dark forest, studying and sleepless in the early and late nights, diligently and uprightly practicing the factors of enlightenment, so Ekakotikarna dwelt in thought, thinking in his heart: Among the Buddha's disciples, I am the most diligent, yet I cannot attain liberation; my family is very wealthy, it is better to return home to give alms and cultivate blessings. The Buddha knew his thoughts, and had a Bhikshu (monk) call him, and after he came, he bowed to the Buddha and sat down to one side. The Buddha said: Is it really as you think in your heart? He replied: It is so. The Buddha said: Now I ask you, answer according to your understanding. When you were at home, did you tune the strings of the lute, with the sound of the lute following the song, and the song following the sound of the lute? He replied: Yes. The Buddha also said: If the string is loose or too tight, will there be beautiful music? He replied: No. Is there harmony after tuning? He replied: Yes. The Buddha said: Excessive diligence will cause the mind to be agitated and scattered, and extreme lack of diligence will cause the mind to be lazy, so one should observe the timing and non-timing.' After Dvikotikarna heard the Buddha's teachings, he diligently practiced in a quiet place and attained the fruit of Arhat (liberated being). The thirty-third volume of the Mahaprajnaparamitaśāstra (Great Treatise on the Perfection of Wisdom) explains this in detail. Next, explaining the Jataka (birth story) Sutra, saying 'already said', the original meaning refers to past events, so it is said 'already said'. 'Ekamukha' (one-faced) etc. are just different pronunciations of Sanskrit. Saying 'there are more' refers to the fact that there are still such birth stories in the scriptures of the Small and Great Vehicles.
「為說三因緣」者，如《大論》三十三釋因目多伽云：「如凈飯王強令五百釋種出家，堪得道者，將至舍婆提城。所以者何？未離欲故。若近親里，恐其破戒。令身子等親教化之，初夜后夜專精不寐是故得道。得道已佛還將至本國，一切諸佛還本國時與大會諸天俱，至迦毗羅婆仙人林中，去迦毗羅婆城五十里，是諸釋種所遊戲園。此諸釋種比丘以精進故以夜為長，從林入城乞食覺道路長。佛知其心，有師子來禮佛足在一面住，佛以三因緣故說偈云：『不寐夜長，疲極道長，愚生死長，莫知正道。』佛告諸比丘：汝本在家時放逸多睡，今精進故覺夜為長；本在家時駕乘遊戲，今著衣持缽步行疲極，故路為長。此師子鞞婆尸佛時作婆羅門師，見佛說法來至佛所。爾時大眾以聽法故無共語者，即生惡念，發惡罵言：此諸禿輩畜生何異！不別好人，不知言語。以是業故從彼佛時乃至今日九十一劫常墮畜生，此人爾時即應得道，以愚癡故自作如是長久生死，今于佛所心清凈，故當得解脫。」如是等經名因目多伽。次本生中雲「攫脅肉貿猴子」者，《大論》三十三釋本生經中「昔有菩薩曾為師子，在林中住，與一獼猴共為親友，獼猴以子寄於師子。時有鷲鳥饑行求食，值師子睡，取猴子去，住于樹上。師子覺已求覓猴子，見鷲持去
在於樹上，而告之言：我受獼猴寄託二子，護之不謹，令汝得去，辜負言信，請從汝索。我為獸中王，汝為鳥中王，貴勢同等宜以相還。鷲言：汝不知時，吾今饑乏，何論同異？師子知其叵得，因以利爪自攫其肉以貿猴子。」「于疫病世為赤目大魚」者，出《過去因果經》，經文廣明，疏中略辨。「救于泫溺」者，《大論》云：「菩薩昔為飛鳥，救諸泫溺諸商人等，乃至溺水而心不退。」「泫」字(乎罥反)、混流也。又救泫溺者，如《大論》斥三藏中雲「于大海中自刺，而令諸商人依之至岸」等。毗佛略，「略」字，《大論》云(來夜反)。
次分大小，中二：初大小相望以論通別，次「為緣」下明通別意。初又三：初小九望大三，對十二為通別。次「有人」言下，大九望小三，對十二為通別。三「有經言」下，大一望小十一，對十二為通別。初文中三：初略標三九別，次釋十二通小，三「又涅槃」下明十二大小共。初如文。次文又五：初明通小，言「大空經」者，《阿含經》中有《大空經》，經中廣明是老死，誰老死，為人法二空，如《止觀》第六記。次「故涅槃」下，證通小意。三「大品」下，舉大品況。四「有經」下，若通小故大小俱十二。五「但是」下，釋三別在于大，則十二唯大。次「故涅槃」下
【現代漢語翻譯】 現代漢語譯本 『在於樹上，而告之言：我受獼猴寄託二子，護之不謹，令汝得去，辜負言信，請從汝索。我為獸中王，汝為鳥中王，貴勢同等宜以相還。』（獅子對鷲說道：『我接受了獼猴的委託，照看它的兩個孩子，但沒有盡到責任，讓它們被你抓走了，辜負了我的承諾，現在請允許我贖回它們。我是獸中之王，你是鳥中之王，地位和勢力相當，應該互相交換。』）鷲言：『汝不知時，吾今饑乏，何論同異？』（鷲說：『你不知道現在的情況，我現在飢餓難耐，哪裡還管什麼地位相同不同？』）師子知其叵得，因以利爪自攫其肉以貿猴子。（獅子知道無法要回猴子，於是用鋒利的爪子抓下自己的肉，用來交換猴子。） 『于疫病世為赤目大魚』者，出《過去因果經》（一部講述過去因果報應的佛經），經文廣明，疏中略辨。（『在瘟疫流行的時代轉世為赤目大魚』，出自《過去因果經》，經文對此有詳細說明，疏文中略作辨析。） 『救于泫溺』者，《大論》（《大智度論》的簡稱）云：『菩薩昔為飛鳥，救諸泫溺諸商人等，乃至溺水而心不退。』（『救助溺水之人』，《大智度論》中說：『菩薩過去曾是一隻飛鳥，救助那些溺水的商人們，甚至自己也溺水了，但救人的心卻毫不退縮。』）『泫』字(乎罥反)、混流也。（『泫』字，讀作乎罥反，意思是水流湍急。）又救泫溺者，如《大論》斥三藏中雲『于大海中自刺，而令諸商人依之至岸』等。（又如救助溺水之人，《大智度論》批判三藏中記載的『在大海中自殺，讓商人們依靠他的身體到達岸邊』等說法。）毗佛略，『略』字，《大論》云(來夜反)。（毗佛略，『略』字，《大智度論》中說讀作來夜反。） 次分大小，中二：初大小相望以論通別，次『為緣』下明通別意。（接下來區分大乘和小乘，分為兩部分：首先從大乘和小乘相互比較的角度來討論它們的共同點和不同點，然後從『為緣』開始闡明共同點和不同點的意義。） 初又三：初小九望大三，對十二為通別。次『有人』言下，大九望小三，對十二為通別。三『有經言』下，大一望小十一，對十二為通別。（第一部分又分為三部分：首先從小乘的九種角度來看待大乘的三種角度，從而對比十二種角度的共同點和不同點。其次從『有人』開始，從大乘的九種角度來看待小乘的三種角度，從而對比十二種角度的共同點和不同點。第三從『有經言』開始，從大乘的一種角度來看待小乘的十一種角度，從而對比十二種角度的共同點和不同點。） 初文中三：初略標三九別，次釋十二通小，三『又涅槃』下明十二大小共。（第一部分又分為三部分：首先簡要標出三種角度和九種角度的不同之處，其次解釋十二種角度的共同點和小乘的聯繫，第三從『又涅槃』開始闡明十二種角度是大乘和小乘共有的。） 初如文。（第一部分如原文所示。） 次文又五：初明通小，言『大空經』者，《阿含經》（早期佛教經典）中有《大空經》，經中廣明是老死，誰老死，為人法二空，如《止觀》（天臺宗的重要著作）第六記。（第二部分又分為五部分：首先闡明共同點和小乘的聯繫，說到『大空經』，《阿含經》中有《大空經》，經中詳細闡述了衰老和死亡，誰會衰老和死亡，以及人空和法空，如《止觀》第六卷所記載。）次『故涅槃』下，證通小意。（其次從『故涅槃』開始，論證共同點和小乘的聯繫。）三『大品』下，舉大品況。（第三從『大品』開始，用《大品般若經》來比喻。）四『有經』下，若通小故大小俱十二。（第四從『有經』開始，如果共同點和小乘有關，那麼大乘和小乘都包含十二種角度。）五『但是』下，釋三別在于大，則十二唯大。（第五從『但是』開始，解釋三種不同之處在於大乘，那麼十二種角度就只屬於大乘。） 次『故涅槃』下（接下來從『故涅槃』開始）
【English Translation】 English version 『Being on the tree, he said: I received the trust of two sons from the macaque, but I did not protect them carefully, allowing you to take them away, betraying my promise. Please allow me to redeem them from you. I am the king of beasts, and you are the king of birds. Our noble positions are equal, so we should exchange them.』 (The lion said to the vulture: 『I received the trust of the macaque to take care of its two children, but I did not fulfill my responsibility, allowing them to be taken away by you, betraying my promise. Now please allow me to redeem them. I am the king of beasts, and you are the king of birds. Our positions and powers are equal, so we should exchange them.』) The vulture said: 『You do not know the times. I am now hungry and lacking. What is there to discuss about similarities and differences?』 (The vulture said: 『You do not know the current situation. I am now hungry and lacking. What is there to discuss about equal or unequal positions?』) The lion knew that it was impossible to get them back, so he used his sharp claws to tear his own flesh to trade for the monkey children. 『In an age of epidemic disease, he was a large red-eyed fish』 comes from the Past Karma Sutra (a Buddhist scripture that tells about past causes and effects), which explains it in detail, and the commentary briefly distinguishes it. 『Saving from drowning』 is mentioned in the Mahāprajñāpāramitāśāstra (also known as the Great Treatise): 『In the past, the Bodhisattva was a flying bird who saved merchants and others from drowning, even to the point of drowning himself without retreating in his resolve.』 The word 『xuàn』 (泫) (pronounced hū juàn fǎn) means turbulent flow. Also, saving from drowning is like the Great Treatise's criticism of the Tripiṭaka, saying 『He killed himself in the great sea, allowing the merchants to rely on him to reach the shore,』 etc. Vipula is abbreviated; the word 『abbreviated』 is pronounced lái yè fǎn according to the Great Treatise. Next, distinguishing between the Great and Small Vehicles, there are two parts: first, comparing the Great and Small Vehicles to discuss their commonalities and differences; second, starting from 『for the sake of,』 clarifying the meaning of their commonalities and differences. The first part is further divided into three: first, viewing the nine aspects of the Small Vehicle in relation to the three aspects of the Great Vehicle, contrasting the twelve aspects to determine their commonalities and differences. Second, starting from the words 『Someone says,』 viewing the nine aspects of the Great Vehicle in relation to the three aspects of the Small Vehicle, contrasting the twelve aspects to determine their commonalities and differences. Third, starting from 『Some sutras say,』 viewing one aspect of the Great Vehicle in relation to the eleven aspects of the Small Vehicle, contrasting the twelve aspects to determine their commonalities and differences. The first part is further divided into three: first, briefly outlining the differences between the three and nine aspects; second, explaining the commonalities of the twelve aspects and their connection to the Small Vehicle; third, starting from 『Also, Nirvana,』 clarifying that the twelve aspects are shared by both the Great and Small Vehicles. The first part is as it is in the text. The second part is further divided into five: first, clarifying the commonalities and their connection to the Small Vehicle, saying that the Great Emptiness Sutra exists in the Agama Sutras (early Buddhist scriptures), which extensively explains old age and death, who ages and dies, and the emptiness of person and dharma, as recorded in the sixth volume of Mohe Zhiguan (an important work of the Tiantai school). Second, starting from 『Therefore, Nirvana,』 proving the connection between the commonalities and the Small Vehicle. Third, starting from 『The Great Chapter,』 using the Mahaprajnaparamita Sutra as an analogy. Fourth, starting from 『Some sutras,』 if the commonalities are related to the Small Vehicle, then both the Great and Small Vehicles contain twelve aspects. Fifth, starting from 『But,』 explaining that the three differences lie in the Great Vehicle, then the twelve aspects belong only to the Great Vehicle. Next, starting from 『Therefore, Nirvana』
，十二通大者，《大經》既云「先雖得聞十二部」者，並指鹿苑，故知鹿苑亦有十二。如次文。魔雖不能說頓十二部，故知亦能說權十二部也，亦為二乘說小十二部。三「大品」下舉況，魔說尚具十二，況小乘耶？四引一經據信者，情不偏於九，則大小俱十二。「按此」下結。言「若信六部通大小乘，不信六部互不相通」者，河西云：修多羅，祇夜，和伽羅，優陀那，伊帝目多伽，優波提舍，此六顯現是故易信，餘六深隱是故不信。復有人云：但信六部，不信六部，不論深淺。今謂不然，將大小俱十二，望大小各九，各九是別、各十二是通，各九之中緣、喻、事三局在於小，廣、問、記三局在於大，余之六部通於大小，此以通難別，故云「既信六部通於大小」，不信餘六，三唯在小，三唯在大，故云「不信六部互不相通」。此六若許通於大小，則成大小俱有十二。五正釋三九別，中三：初先斥通義，次正立別，三「何者」下釋小無三。三明十二大小共，可知。次大九望小三，中二：先明大別在九，次「通語」下明大通十二。三明一與十一，中二：先別立十一，次「若言」下亦通具十二。言「十二部」者，《大經》十四云：「又有說者名十一部，菩薩純說大乘方等」，第十九云「復有十一部經，除毗佛略，亦無如是甚深
【現代漢語翻譯】 現代漢語譯本：關於十二部經的通和別，《大經》（《大般涅槃經》）既然說『先前即使聽聞十二部』，都是指鹿苑（Sarnath，佛陀初轉法輪之地），因此可知鹿苑也有十二部經，如下文所述。魔雖然不能說頓教的十二部經，因此可知也能說權教的十二部經，也為二乘（聲聞乘和緣覺乘）說小乘的十二部經。三，在『大品』（《摩訶般若波羅蜜經》）下舉例說明，魔所說的尚且具備十二部經，何況小乘呢？四，引用一部經來作為依據，相信的人，情意不偏頗於九部經，那麼大小乘都具備十二部經。『按此』下總結。說『如果相信六部經通於大小乘，不相信六部經互相不相通』，河西（地名，此處指河西地區的某種觀點）說：修多羅（Sutra，經），祇夜（Geya，重頌），和伽羅（Vyakarna，記說），優陀那（Udana，自說），伊帝目多伽（Itivrttaka，本事），優波提舍（Upadesa，論議），這六部經顯現易懂，所以容易相信，其餘六部經深奧隱晦，所以不相信。又有人說：只相信六部經，不相信六部經，不論深淺。現在我認為不是這樣，將大小乘都具備十二部經，與大小乘各自具備九部經相比，各自具備九部經是別，各自具備十二部經是通，各自具備九部經之中，因緣、譬喻、本事這三部經侷限於小乘，廣說、問答、記說這三部經侷限於大乘，其餘的六部經通於大小乘，這是用通來反駁別，所以說『既然相信六部經通於大小乘』，不相信其餘六部經，三部經只存在於小乘，三部經只存在於大乘，所以說『不相信六部經互相不相通』。這六部經如果允許通於大小乘，那麼就成為大小乘都具備十二部經。五，正式解釋三九別，中間分三部分：首先駁斥通義，其次正式確立別義，三，『何者』下解釋小乘沒有的三部經。三，說明十二部經大小乘共有，可知。其次，大乘的九部經與小乘的三部經相比，中間分兩部分：首先說明大乘的別在於九部經，其次，『通語』下說明大乘通於十二部經。三，說明一與十一，中間分兩部分：首先分別確立十一，其次，『若言』下也通於具備十二部經。說到『十二部經』，《大經》第十四卷說：『又有人說名為十一部經，菩薩純粹宣說大乘方等』，第十九卷說『又有十一部經，除去毗佛略（Vaipulya，方廣），也沒有如此甚深的經典』。
【English Translation】 English version: Regarding the commonality and distinction of the twelve divisions of scriptures, the Mahaparinirvana Sutra states, 'Even if one has previously heard the twelve divisions,' it refers to Mrigadava (Sarnath, the place where the Buddha first turned the Wheel of Dharma), thus it is known that Mrigadava also has twelve divisions, as mentioned below. Although Mara (demon) cannot expound the twelve divisions of sudden teachings, it is known that he can also expound the twelve divisions of expedient teachings, and also expounds the twelve divisions of the Hinayana (Smaller Vehicle) for the two vehicles (Sravakayana and Pratyekabuddhayana). Three, under 'Mahayana' (Mahaprajnaparamita Sutra), an example is given to illustrate that even what Mara expounds possesses the twelve divisions, let alone the Hinayana? Four, citing a sutra as evidence, those who believe do not have their minds biased towards nine divisions, then both the Mahayana and Hinayana possess twelve divisions. 'According to this' concludes. Saying 'If one believes that six divisions are common to both Mahayana and Hinayana, and does not believe that six divisions are not interconnected,' the Hexi (a place name, here referring to a certain viewpoint in the Hexi region) says: Sutra (aphorisms), Geya (verses), Vyakarna (explanations), Udana (spontaneous utterances), Itivrttaka (stories of past lives), Upadesa (discussions), these six divisions are manifest and easy to understand, so they are easy to believe, the remaining six divisions are profound and obscure, so they are not believed. Some people say: only believe in six divisions, do not believe in six divisions, regardless of depth. Now I think this is not the case, comparing the Mahayana and Hinayana both possessing twelve divisions, with the Mahayana and Hinayana each possessing nine divisions, each possessing nine divisions is distinct, each possessing twelve divisions is common, among the nine divisions each possesses, Nidana (causes), Avadana (parables), Itivrttaka (narratives) these three divisions are limited to the Hinayana, Vyakarna (extensive explanations), Prasna (questions and answers), Vyakarana (predictions) these three divisions are limited to the Mahayana, the remaining six divisions are common to both Mahayana and Hinayana, this is using the common to refute the distinct, so it is said 'Since one believes that six divisions are common to both Mahayana and Hinayana', does not believe in the remaining six divisions, three divisions only exist in the Hinayana, three divisions only exist in the Mahayana, so it is said 'does not believe that six divisions are not interconnected'. If these six divisions are allowed to be common to both Mahayana and Hinayana, then it becomes that both Mahayana and Hinayana possess twelve divisions. Five, formally explain the distinction of the three nines, divided into three parts: first refute the common meaning, second formally establish the distinct meaning, three, 'What' explains the three divisions that the Hinayana does not have. Three, explain that the twelve divisions are shared by both Mahayana and Hinayana, which is knowable. Secondly, comparing the nine divisions of the Mahayana with the three divisions of the Hinayana, divided into two parts: first explain that the distinction of the Mahayana lies in the nine divisions, secondly, 'Commonly speaking' explains that the Mahayana is common to the twelve divisions. Three, explain one and eleven, divided into two parts: first separately establish eleven, secondly, 'If it is said' also commonly possesses the twelve divisions. Speaking of 'twelve divisions', the fourteenth volume of the Mahaparinirvana Sutra says: 'Some say that there are eleven divisions, Bodhisattvas purely expound the Mahayana Vaipulya (extensive)', the nineteenth volume says 'There are also eleven divisions of scriptures, except for Vaipulya (extensive), there are no such profound scriptures'.
之義」。
次明通別意者，如上所說一往赴機據理應以通說為正，故第一卷中明一十六番十二部也。通別之意意在於斯。
三明對緣者，以前大小對何等緣，若通若別若不辨對徒施法音。于中為四：初辨法名有無，次「次約十」下正明對緣之相，三「前以」下明所依，四「雖復」下明攝法。初文中二：先立生熟兩機，次「若眾生」下明機生則無十二部名。于中又四：初正明不立其名，次「故天竺」下引例，三「故地持」下引證，四「若深」下泛明出沒，初如文。次引例中三：一西方，次此方，三引權行大士。法身菩薩示為世王，雖內善眾典，必依跡立不濫其蹤。次引證，言「即其義」者，謂不濫用十二部名也。四出沒中，用則必得，教意不然。所言「深觀行」者，雖暫用其名，而心恒達法相故也。次正明對緣中二：先通立大小兩機，次「今總」下通列顯秘等教。于中先列兩種四教，次「一者」下釋兩四教。初言「四緣」者，兩種四教所被不出四緣，四緣只是藏等四教；人不見者，妄于顯秘等四而生穿鑿，使聞者失途，具如第一卷中明之。次釋中二：先釋密等四教，又二：先明去取，秘在大聖赴機，今且置而不說，若欲說之只是口密，赴四機緣令其彼彼互不相知，即是其意。顯秘雖異，教不出四，是故不論
【現代漢語翻譯】 現代漢語譯本： 『之義』。 其次說明通別之意，就像上面所說，一般情況下爲了適應根機，根據道理應該以通說為正，所以在第一卷中闡明了一十六番十二部。通別之意就在於此。 第三說明針對的因緣，之前所說的大乘和小乘是針對什麼樣的因緣？如果不能分辨通說和別說，就只是徒勞地宣講佛法。其中分為四個部分：首先辨別法名是否存在，其次從『次約十』開始正式說明針對因緣的相狀，第三從『前以』開始說明所依據的內容，第四從『雖復』開始說明攝法。在第一個部分中又分為兩點：先確立生機和熟機兩種根機，其次從『若眾生』開始說明如果眾生已經生起善根，就沒有十二部的名稱。其中又分為四個部分：首先正式說明不設立這些名稱，其次從『故天竺』開始引用例子，第三從『故地持』開始引用證據，第四從『若深』開始泛泛地說明出現和消失的情況，首先就像經文所說的那樣。其次在引用例子中分為三點：一是西方，二是此方，三是引用權行大士的例子。法身菩薩示現為世間的國王，即使內心精通各種經典，也必須依據其事蹟來確立，不能混淆其軌跡。其次是引用證據，所說的『即其義』，是指不濫用十二部的名稱。第四是出現和消失的情況，如果使用就能得到利益，教義不是這樣。所說的『深觀行』，即使暫時使用這些名稱，內心也始終通達法相的緣故。其次正式說明針對因緣，分為兩點：先普遍確立大乘和小乘兩種根機，其次從『今總』開始普遍列舉顯教和密教等教法。其中先列舉兩種四教，其次從『一者』開始解釋兩種四教。最初所說的『四緣』，兩種四教所針對的對象不出四緣，四緣只是藏教等四教；人們不明白這一點，就妄自在顯教和密教等四教中穿鑿附會，使聽聞者迷失方向，具體情況就像第一卷中所闡明的那樣。其次在解釋中分為兩點：先解釋密教等四教，又分為兩點：先說明取捨，密教是大聖爲了適應根機，現在暫且擱置而不說，如果要說，只是口密，爲了適應四種根機的因緣，使他們彼此互不相知，這就是它的意思。顯教和密教雖然不同，但教法不出四種，所以不討論。
【English Translation】 English version: 『Zhi Yi』 (the meaning of). Next, explaining the meaning of generality and specificity, as mentioned above, generally speaking, to suit the capacity of beings and based on reason, the general explanation should be considered correct. Therefore, the sixteen aspects and twelve divisions are clarified in the first volume. The meaning of generality and specificity lies in this. Third, explaining the conditions to be addressed. What kind of conditions are addressed by the previously mentioned Mahayana and Hinayana? If one cannot distinguish between general and specific explanations, it is just futile to proclaim the Dharma. Among them, there are four parts: First, distinguishing whether the names of the Dharma exist or not; second, starting from 『Ci Yue Shi』 (next, about ten), formally explaining the appearance of addressing conditions; third, starting from 『Qian Yi』 (before, with), explaining what is relied upon; fourth, starting from 『Sui Fu』 (although again), explaining the Dharma that is encompassed. In the first part, there are two points: First, establishing the two kinds of capacities, those who are ripe and those who are not yet ripe; second, starting from 『Ruo Zhong Sheng』 (if sentient beings), explaining that if sentient beings have already generated good roots, there are no names of the twelve divisions. Among them, there are four parts: First, formally explaining that these names are not established; second, starting from 『Gu Tian Zhu』 (therefore, in India), citing examples; third, starting from 『Gu Di Chi』 (therefore, the Treatise on the [Bodhisattva] Grounds), citing evidence; fourth, starting from 『Ruo Shen』 (if deep), generally explaining the appearance and disappearance of these names. The first is as the text says. Second, in citing examples, there are three points: First, the West; second, this land; third, citing the example of the expediently acting great Bodhisattvas. The Dharmakaya Bodhisattvas appear as worldly kings, and even if they are internally proficient in various scriptures, they must establish themselves according to their deeds and not confuse their traces. Second, citing evidence, what is said as 『Ji Qi Yi』 (that is its meaning) refers to not misusing the names of the twelve divisions. Fourth, the appearance and disappearance, if used, one can obtain benefit, but the teachings are not like this. What is said as 『Shen Guan Xing』 (deep contemplation practice), even if these names are temporarily used, the mind always understands the characteristics of the Dharma. Next, formally explaining addressing conditions, there are two points: First, universally establishing the two kinds of capacities, Mahayana and Hinayana; second, starting from 『Jin Zong』 (now generally), universally listing the teachings such as the exoteric and esoteric teachings. Among them, first listing the two kinds of four teachings, second, starting from 『Yi Zhe』 (the first), explaining the two kinds of four teachings. The 『Si Yuan』 (four conditions) initially mentioned, the objects addressed by the two kinds of four teachings do not go beyond the four conditions, and the four conditions are just the four teachings such as the Tripitaka teaching; people who do not understand this arbitrarily make conjectures in the four teachings such as the exoteric and esoteric teachings, causing listeners to lose their way, the specific situation is as clarified in the first volume. Next, in the explanation, there are two points: First, explaining the four teachings such as the esoteric teaching, and again there are two points: First, explaining acceptance and rejection, the esoteric teaching is the great sage's adaptation to the capacity of beings, and now it is temporarily put aside and not discussed. If one wants to talk about it, it is just verbal secrecy, in order to adapt to the conditions of the four kinds of capacities, so that they do not know each other, that is its meaning. Although the exoteric and esoteric teachings are different, the teachings do not go beyond the four kinds, so it is not discussed.
。今且釋其三謂頓、漸、不定。所言「共」者，三顯一秘。次正釋中言「對四名漸」者，由頓后開漸，漸涉三昧故教成四，具如第一卷及《喻疑》中辨。若不深見一家門戶，如何能辨此漸等四？復更下文明藏等四，彼此兩文更無差別，但漸中合明增減不定同座異聞，同名為漸對機分四耳。頓二亦然，但指《華嚴》故云兩界。不定但于頓漸二途稟益不等，是故名為頓漸不定。次「二者」下明藏等四，且置頓與不定，令識漸中四相分明，復須除秘故云「顯露」。只是重分別前漸中所用四法之相，故云「更明」。此四中圓何曾異於頓中圓極？復與《法華》圓義宛同，而尚不及《法花》開顯，妄生比決一何苦哉！又藏等四中所言對界與頓等中文意少別。何者？彼頓等中通束于教，以藏為聲聞，通為緣覺，別為菩薩，圓為佛界，故使爾也。今藏等中離人為界，故藏三通四，通真含中以為佛界故爾。此以兩教佛界有教無人故置不說。別對二者亦可存於佛界，亦可旦置佛果，但以初地而為佛界耳。三明所依中以依法性故，故能于彼雜類之身說于如是不思議法，然又立此頓漸顯秘次第，必須八相佛形而說。言「海渧研山」者，如《華嚴》龍宮誦出象負西來此下本也；大本十三世界微塵數品，故知不可以海水毛端渧數知其偈限，不可以研
【現代漢語翻譯】 現代漢語譯本 現在我來解釋頓、漸、不定這三種教法。這裡所說的『共』（三乘共法），是指三種教法顯現出一種秘密（一乘實相）。接下來在正式解釋中說『針對四種根機而說漸教』，是因為在頓教之後開啟漸教，漸教涉及三昧，所以教法分為四種，具體內容如第一卷和《喻疑》中所辨析的。如果不深入瞭解天臺宗的門徑，怎麼能夠辨別這漸教等四種教法呢？下面又進一步說明藏等四教，這兩段文字之間沒有差別，只是在漸教中合併了說明增減不定和同座異聞，都稱為漸教，只是針對不同根機而分為四種而已。頓教也是如此，只是指《華嚴經》，所以說是兩界（佛界和眾生界）。不定教只是在頓教和漸教兩種途徑中獲得的利益不同，所以稱為頓漸不定。接下來『二者』下面說明藏等四教，先放下頓教和不定教，讓人清楚地認識漸教中的四種相狀，還需要去除秘密，所以說是『顯露』。這只是重新分別前面漸教中所用的四種教法之相，所以說是『更明』。這四教中的圓教，何曾不同於頓教中的圓極？又與《法華經》的圓教義理完全相同，但還不如《法華經》開顯，妄自比較決斷，又有什麼意義呢！另外，藏等四教中所說的針對的境界，與頓教等中的文意略有不同。為什麼呢？因為頓教等中是總括教法，以藏教為聲聞，通教為緣覺，別教為菩薩，圓教為佛界，所以是這樣。現在藏等四教中是離開人而說境界，所以藏教包含三乘，通教包含四種根機，認為佛界。這是因為兩種教法中佛界有教而無人，所以不說了。別教針對二乘，也可以存在於佛界，也可以只說佛果，只是以初地菩薩作為佛界而已。第三是說明所依據的，因為依據法性，所以能夠在那些雜類之身說法，說這些不可思議的法，然而又設立這頓漸顯秘的次第，必須以佛的八相成道之形來說法。說到『海渧研山』，就像《華嚴經》中龍宮誦出，像負西來一樣，這是根本；《大本》中有十三世界微塵數品，所以知道不能用海水毛端渧數來知道偈頌的界限，不能用研
【English Translation】 English version Now, I will explain the three teachings: Sudden (頓, Dùn), Gradual (漸, Jiàn), and Indeterminate (不定, Bùdìng). The 'common' (共, Gòng) referred to here, the shared teachings of the Three Vehicles, means that three teachings reveal one secret (the true aspect of the One Vehicle). Next, in the formal explanation, saying 'Gradual teaching is taught in response to four types of capacities' is because the Gradual teaching is opened after the Sudden teaching. The Gradual teaching involves Samadhi, so the teachings are divided into four, as discussed in detail in the first volume and in 'Yuyi' (喻疑, Analogy and Doubt). If one does not deeply understand the gateway of the Tiantai school, how can one distinguish these four Gradual teachings? Furthermore, the following text explains the Tripitaka (藏, Zàng) and other four teachings. There is no difference between these two passages, but the Gradual teaching combines the explanation of increasing, decreasing, indeterminate, and different hearings in the same assembly, all called Gradual teaching, but divided into four according to different capacities. The Sudden teaching is also the same, but it refers to the 'Huayan Sutra' (《華嚴經》, Huáyán Jīng), so it is called the Two Realms (the realm of Buddhas and the realm of sentient beings). The Indeterminate teaching only receives different benefits in the two paths of Sudden and Gradual, so it is called Sudden-Gradual-Indeterminate. Next, 'The second' below explains the Tripitaka and other four teachings. First, put aside the Sudden and Indeterminate teachings, so that people can clearly recognize the four aspects of the Gradual teaching, and it is also necessary to remove the secret, so it is called 'revealed'. This is just re-distinguishing the aspects of the four teachings used in the previous Gradual teaching, so it is called 'further explanation'. In these four teachings, how is the Perfect (圓, Yuán) teaching different from the ultimate Perfect teaching in the Sudden teaching? It is completely the same as the meaning of the Perfect teaching in the 'Lotus Sutra' (《法華經》, Fǎhuá Jīng), but it is not as open and clear as the 'Lotus Sutra'. It is futile to make arbitrary comparisons and judgments! In addition, the realms referred to in the Tripitaka and other four teachings are slightly different in meaning from the text in the Sudden and other teachings. Why? Because the Sudden and other teachings encompass all teachings, with the Tripitaka teaching as the Sravaka (聲聞, Shēngwén) realm, the Common teaching as the Pratyekabuddha (緣覺, Yuánjué) realm, the Distinct teaching as the Bodhisattva (菩薩, Púsà) realm, and the Perfect teaching as the Buddha realm, so it is like this. Now, the Tripitaka and other four teachings speak of realms apart from people, so the Tripitaka teaching includes the Three Vehicles, and the Common teaching includes the four types of capacities, considering it the Buddha realm. This is because in the two teachings, the Buddha realm has teachings but no people, so it is not mentioned. The Distinct teaching is aimed at the Two Vehicles, and can also exist in the Buddha realm, or can only speak of the Buddha fruit, but only takes the first Bhumi (初地, Chū Dì) Bodhisattva as the Buddha realm. The third is to explain what it relies on, because it relies on Dharmata (法性, Fǎxìng), so it can speak these inconceivable Dharmas in those mixed bodies. However, it also establishes this order of Sudden, Gradual, Revealed, and Secret, and must speak in the form of the Buddha's Eight Aspects of Enlightenment (八相成道, Bā Xiàng Chéng Dào). Speaking of 'sea drop grinding mountain', it is like the 'Huayan Sutra' reciting from the Dragon Palace, with the elephant carrying it from the west, this is the root; the 'Great Sutra' has countless chapters like dust particles in thirteen worlds, so it is known that the limits of the verses cannot be known by the number of seawater drops on the tip of a hair, and cannot be known by grinding
須彌為墨書其文字，故知西來象負偈數能幾？四明攝法中縱于雜類身中所說，以十二部收亦無不罄盡。
四明所詮者，既以能詮教被所取機，機緣不同教亦碩異。若不以所詮為教體，與邪經外論亦復何殊？故以所詮定之，知教有所離所至，功能有歸。所詮者何？所謂諸諦，于中二：先敘意，次「若說」下正明詮相。初文者，四教本中有四種意：一約四諦，二約三諦，三約二諦，四約一諦。一一意中皆具三義：一明所詮理，二明能詮教，三明所出經論。今此略用初之二意，能所合辨，從所標名，故云「詮意」。不廣分別，故但云「意」耳。于正明相中，先明人天，次明出世。初文中雲「人天教永不詮真，但詮思議之俗」者，但是俗而非諦，望出世法，屬俗諦攝，故云「思議俗」耳。次出世中先漸、次頓。而先明漸者，隨便說之，應無他意。初言「若為漸」者，以人天教非五時次第，故以三藏而為漸初，初但說于無常苦等，故云「正詮思議之俗」。雖通涅槃，涅槃是小乘法性，若初詮法性，恐增邪倒，不能破于常等僻，故「俗正真傍」。無常少寬即正示真理，則無常幻化悉皆為傍，是故次云「真正俗傍」。既獲小果，正欲令其入真中道，傍以菩薩不思議真兼帶而說，故云「真正俗傍」。言「中后」者，此兼方等、般
【現代漢語翻譯】 現代漢語譯本：如果用須彌山（Mount Sumeru，佛教宇宙觀中的聖山）當墨水來書寫文字，又怎能知道從西邊傳來的，用大象馱來的佛經偈頌有多少呢？四明（Siming，指四明知禮，北宋天臺宗僧人）在攝法（Shefa，佛教術語，指歸納佛法）中，即使是對各種不同眾生所說的法，用十二部經（Twelve Divisions of the Scriptures，佛教經典分類）來收錄，也沒有不能完全包括的。
四明所闡釋的內容，既然是用能詮之教（Explanatory Teaching，指能夠解釋真理的教義）來接引所應度的根機（Receptive Capacity，指眾生接受佛法的能力），由於根機不同，教義也就有很大的差異。如果不以所詮（Explicated Meaning，指教義所要表達的真理）作為教體（Doctrinal Essence，指教義的核心），那和邪經外道（Heretical Scriptures and Doctrines，指非佛教的經典和理論）又有什麼區別呢？所以要用所詮來確定教義，才能知道教義有所捨棄，有所到達，功能有所歸屬。那麼，所詮是什麼呢？就是所謂的諸諦（The Truths，指佛教的真理），其中分為兩部分：先敘述意旨，然後從『若說』（If Saying，指下文的『如果說』）開始，正式闡明詮釋的相狀。在第一部分中，四教（The Four Teachings，指天臺宗的四種教義分類）原本有四種意旨：一是關於四諦（The Four Noble Truths，指苦、集、滅、道），二是關於三諦（The Three Truths，指空、假、中），三是關於二諦（The Two Truths，指真諦和俗諦），四是關於一諦（The One Truth，指最高的真理）。每一種意旨中都包含三種含義：一是闡明所詮之理，二是闡明能詮之教，三是闡明所依據的經論。現在這裡簡略地採用最初的兩種意旨，能詮和所詮合在一起辨析，從所標明的名稱來命名，所以叫做『詮意』。因為不廣泛地分別，所以只叫做『意』罷了。在正式闡明相狀的部分中，先闡明人天乘（Human and Deva Vehicle，指以人天福報為目標的修行），再闡明出世乘（World-Transcending Vehicle，指以解脫生死為目標的修行）。在第一部分中，說『人天教永遠不詮釋真理，只詮釋思議的俗諦』，這只是俗諦而不是真諦，相對於出世法來說，屬於俗諦所攝，所以叫做『思議俗』。接下來是出世乘，先是漸教（Gradual Teaching，指逐步引導的教義），然後是頓教（Sudden Teaching，指直接頓悟的教義）。先闡明漸教，只是隨順方便而說，應該沒有其他用意。最初說『如果為漸』，是因為人天教不屬於五時次第（Five Periods of Teaching，指天臺宗對佛陀教法的五種分類），所以用三藏教（Tripitaka Teaching，指小乘佛教的教義）作為漸教的開始，最初只是說無常、苦等，所以說『正詮思議之俗』。雖然也通向涅槃（Nirvana，指解脫），但涅槃是小乘的法性（Dharma-nature，指事物的本性），如果一開始就詮釋法性，恐怕會增加邪見和顛倒，不能破除常等邪見，所以是『俗正真傍』。無常稍微寬泛一些，就是正式地指示真理，那麼無常幻化就都成了輔助，所以接下來是『真正俗傍』。既然獲得了小乘的果位，就正是要讓他們進入真中道（True Middle Way，指不偏不倚的真理），輔助地用菩薩的不思議真（Inconceivable Truth of Bodhisattva，指菩薩境界的真理）兼帶而說，所以說是『真正俗傍』。說到『中后』，這裡兼顧了方等時（Vaipulya Period，指佛陀廣說諸法實相的時期）、般若時（Prajna Period，指佛陀宣講般若智慧的時期）。
【English Translation】 English version: If one were to use Mount Sumeru (Mount Sumeru, the sacred mountain in the Buddhist cosmology) as ink to write, how would one know how many verses of the scriptures brought from the west by elephants there are? Siming (Siming Zhili, a Tiantai Buddhist monk in the Northern Song Dynasty), in his Shefa (Shefa, a Buddhist term referring to the summarization of Buddhist teachings), even what is said to various kinds of beings is completely included when collected in the Twelve Divisions of the Scriptures (Twelve Divisions of the Scriptures, a classification of Buddhist scriptures).
What Siming explains is that since the Explanatory Teaching (Explanatory Teaching, referring to the doctrines that can explain the truth) is used to receive the receptive capacity (Receptive Capacity, referring to the ability of beings to receive the Dharma), the teachings also differ greatly due to the different receptive capacities. If the Explicated Meaning (Explicated Meaning, referring to the truth that the doctrine wants to express) is not taken as the Doctrinal Essence (Doctrinal Essence, referring to the core of the doctrine), then what is the difference between it and heretical scriptures and doctrines (Heretical Scriptures and Doctrines, referring to non-Buddhist scriptures and theories)? Therefore, the doctrine should be determined by the Explicated Meaning, so that one can know what the doctrine abandons, what it reaches, and where its function belongs. So, what is the Explicated Meaning? It is the so-called The Truths (The Truths, referring to the Buddhist truths), which are divided into two parts: first, narrating the intention, and then starting from 'If Saying' (If Saying, referring to 'if saying' in the following text), formally clarifying the appearance of the interpretation. In the first part, the Four Teachings (The Four Teachings, referring to the four doctrinal classifications of the Tiantai school) originally have four intentions: one is about the Four Noble Truths (The Four Noble Truths, referring to suffering, accumulation, extinction, and the path), the second is about the Three Truths (The Three Truths, referring to emptiness, provisionality, and the middle way), the third is about the Two Truths (The Two Truths, referring to the true truth and the conventional truth), and the fourth is about the One Truth (The One Truth, referring to the highest truth). Each intention contains three meanings: one is to clarify the principle of the Explicated Meaning, the second is to clarify the Explanatory Teaching, and the third is to clarify the scriptures and treatises on which it is based. Now, this briefly uses the first two intentions, and the Explanatory and Explicated are analyzed together, and named from the name indicated, so it is called 'Explicated Meaning'. Because it is not widely distinguished, it is only called 'intention'. In the part of formally clarifying the appearance, first clarify the Human and Deva Vehicle (Human and Deva Vehicle, referring to the practice aimed at human and heavenly blessings), and then clarify the World-Transcending Vehicle (World-Transcending Vehicle, referring to the practice aimed at liberation from birth and death). In the first part, it says 'The Human and Deva Teaching never interprets the truth, but only interprets the conventional truth of thought', which is only the conventional truth and not the true truth, and belongs to the conventional truth in relation to the world-transcending Dharma, so it is called 'conventional truth of thought'. Next is the World-Transcending Vehicle, first the Gradual Teaching (Gradual Teaching, referring to the doctrine of gradual guidance), and then the Sudden Teaching (Sudden Teaching, referring to the doctrine of direct enlightenment). Clarifying the Gradual Teaching first is just a convenient way of speaking, and there should be no other intention. The first saying 'If it is gradual' is because the Human and Deva Teaching does not belong to the Five Periods of Teaching (Five Periods of Teaching, referring to the five classifications of the Buddha's teachings by the Tiantai school), so the Tripitaka Teaching (Tripitaka Teaching, referring to the teachings of Theravada Buddhism) is used as the beginning of the Gradual Teaching, and at first it only talks about impermanence, suffering, etc., so it is said 'correctly interprets the conventional truth of thought'. Although it also leads to Nirvana (Nirvana, referring to liberation), Nirvana is the Dharma-nature (Dharma-nature, referring to the nature of things) of Theravada, and if the Dharma-nature is interpreted at the beginning, it may increase wrong views and inversion, and cannot break the wrong views of permanence, etc., so it is 'conventional correct true auxiliary'. If impermanence is slightly broader, it is the formal indication of the truth, then impermanence and illusion become auxiliary, so the next is 'true correct conventional auxiliary'. Since the fruit of Theravada has been obtained, it is precisely to let them enter the True Middle Way (True Middle Way, referring to the truth of impartiality), and the Inconceivable Truth of Bodhisattva (Inconceivable Truth of Bodhisattva, referring to the truth of the Bodhisattva realm) is used as an auxiliary to say, so it is said 'true correct conventional auxiliary'. Speaking of 'middle and later', this takes into account the Vaipulya Period (Vaipulya Period, referring to the period when the Buddha widely spoke about the reality of all dharmas) and the Prajna Period (Prajna Period, referring to the period when the Buddha preached Prajna wisdom).
若兩意，故方等中所得小果，多因正詮思議之真，至般若中即不思議之傍正也。「乃至」去即法華開權顯實、真俗不二，故曰「雙詮」。若說頓教者，華嚴頓部，正在圓真、兼申別俗，故云「真正俗傍」。不定教者，或傍或正、或俗或真。次約漸中四教者，言「漸四」者，意旨如前。
問：
漸初亦是三藏，四教之初亦是三藏，何故前云初正詮思議之俗、傍詮思議之真，此中何故云正詮思議之真、傍詮思議之俗？
答：
前文為成漸教之初，不分菩薩與二乘之別，故前文明二乘初心，但云俗正真傍，后既約教分之，故開三藏以為二段，以理而言，二處菩薩俱是俗正真傍，二處二乘俱是真正俗傍，以菩薩乘同於二乘初心故也。彼此通詮是故不異；若約別教等者，初心即是信住二位，中心即是行向二位，後心即指初地已上。
五明粗妙中有五：初列五名，五中初理次言與第三所詮何別？答：初言理者唯約所詮，次云言者唯約能詮，此二並是跨節明義，是故但立一音一理，雖云粗妙義已當開。第三所詮即當分義，一一教下自明所詮仍判粗妙，以此異故與前二別。言五門者，即約《凈名》中旃延五義，謂苦義、空義、無常義、無我義、寂滅義。疏云：「約理名五義，以智緣理名為五行，約定明
【現代漢語翻譯】 現代漢語譯本：如果存在兩種不同的含義，那麼在方等部（Vaipulya，廣大的）中所獲得的小果，大多是因為主要闡述了思議的真諦，而在般若部（Prajna，智慧）中則是闡述了不思議的輔助真諦。「乃至」之後，就到了《法華經》（Lotus Sutra）開權顯實、真俗不二的境界，所以說「雙詮」。如果說頓教的話，《華嚴經》（Avatamsaka Sutra）的頓部，主要在於圓滿的真諦，兼顧闡述別教的俗諦，所以說是「真正俗傍」。不定教，則是或者輔助或者主要，或者俗諦或者真諦。接下來討論漸教中的四教，說「漸四」的意思，和前面所說的一樣。
問：
漸教的最初也是三藏教（Tripitaka，經律論三藏），四教的最初也是三藏教，為什麼前面說最初是主要闡述思議的俗諦、輔助闡述思議的真諦，而這裡卻說主要闡述思議的真諦、輔助闡述思議的俗諦？
答：
前面的論述是爲了成就漸教的最初，沒有區分菩薩（Bodhisattva，覺有情）和二乘（聲聞乘和緣覺乘）的區別，所以前面的論述是針對二乘的初心，只說是俗諦為主要，真諦為輔助。後面既然按照教義來區分，所以將三藏教分為兩段。從道理上來說，兩處的菩薩都是俗諦為主要，真諦為輔助，兩處的二乘都是真諦為主要，俗諦為輔助，因為菩薩的乘與二乘的初心相同。彼此互相闡述，所以沒有不同；如果按照別教等來區分，初心就是信位和住位，中心就是行位和向位，後心就是指初地以上。
五明粗妙中有五點：首先列出五個名稱，五點中首先是理，其次是言，那麼與第三個所詮有什麼區別？回答：首先說理，只是針對所詮釋的內容；其次說言，只是針對能詮釋的語言。這兩者都是跨越部分來闡明意義，所以只建立一個音和一個理，雖然說是粗妙，但意義已經應當展開。第三個所詮，就是當下的意義，每一個教義下面都會闡明所詮釋的內容，仍然判斷為粗妙，因為這個不同，所以與前面兩個不同。說到五門，就是指《維摩詰經》（Vimalakirti Sutra）中旃延（Katyayana，迦旃延）的五個意義，即苦義、空義、無常義、無我義、寂滅義。《疏》中說：『按照理來說叫做五義，用智慧來緣理叫做五行，按照約定來說明』
【English Translation】 English version: If there are two different meanings, then the small fruits obtained in the Vaipulya (extensive) teachings are mostly due to the primary exposition of the truth of the conceivable, while in the Prajna (wisdom) teachings, it is the auxiliary truth of the inconceivable. 'Even to' then reaches the state of the Lotus Sutra's opening of the provisional and revealing of the real, the non-duality of the true and the conventional, hence it is called 'dual exposition'. If we talk about the sudden teaching, the sudden part of the Avatamsaka Sutra mainly lies in the perfect truth, while also expounding the conventional truth of the separate teaching, so it is said to be 'true primary and conventional auxiliary'. The indeterminate teaching is either auxiliary or primary, either conventional truth or true truth. Next, discussing the four teachings in the gradual teaching, the meaning of 'gradual four' is the same as mentioned before.
Question:
The beginning of the gradual teaching is also the Tripitaka (three baskets of scriptures), and the beginning of the four teachings is also the Tripitaka. Why did the previous statement say that the beginning primarily expounds the conventional truth of the conceivable and secondarily expounds the truth of the conceivable, while this statement says that it primarily expounds the truth of the conceivable and secondarily expounds the conventional truth of the conceivable?
Answer:
The previous discussion was to accomplish the beginning of the gradual teaching, without distinguishing between Bodhisattvas (enlightening beings) and the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle), so the previous discussion was aimed at the initial mind of the Two Vehicles, only saying that the conventional truth is primary and the true truth is auxiliary. Since the latter is distinguished according to the teachings, the Tripitaka teaching is divided into two sections. In terms of principle, the Bodhisattvas in both places are primarily conventional truth and secondarily true truth, and the Two Vehicles in both places are primarily true truth and secondarily conventional truth, because the Bodhisattva's vehicle is the same as the initial mind of the Two Vehicles. They explain each other, so there is no difference; if according to the separate teaching, etc., the initial mind is the stages of faith and dwelling, the central mind is the stages of practice and direction, and the later mind refers to the first ground and above.
There are five points in clarifying the coarse and subtle: first, list the five names. Among the five points, first is the principle, and second is the speech. Then what is the difference between them and the third, the explained? Answer: First, saying principle only refers to what is explained; second, saying speech only refers to the language that can explain. These two are explaining the meaning across sections, so only one sound and one principle are established. Although it is said to be coarse and subtle, the meaning should already be unfolded. The third explained is the meaning of the present moment. Each teaching will clarify what is explained, and still judge it as coarse and subtle. Because of this difference, it is different from the previous two. Speaking of the five gates, it refers to the five meanings of Katyayana (迦旃延) in the Vimalakirti Sutra (維摩詰經), namely the meaning of suffering, the meaning of emptiness, the meaning of impermanence, the meaning of no-self, and the meaning of nirvana. The commentary says: 'According to the principle, it is called the five meanings, using wisdom to connect with the principle is called the five practices, according to the agreement to explain'
五門禪，此五為眾行之旨歸，故四教四門各明五義。」今文通說且云五門。由迦旃延為諸比丘，敷演三藏四門五義，為維摩詰通五義訶，故云「諸法畢竟不生不滅是無常義」，故知諸法生滅但是無常非無常義，四句推此生本無生滅亦非滅，方得名為無常之義。「五受陰洞達空無所起是苦義，諸法畢竟無所有是空義，於我無我而不二是無我義，法本不生今則無滅是寂滅義」，余例初句，思之可知。
問：
《凈名》彈斥既斥四枯，應顯四榮，何故結句皆歸四枯，言是無常等義耶？
答：
訶有漸頓，漸如旃延，頓如空生，應如涅槃二鳥雙游不得相離，是故今說真無常義不離於常，故云「不生不滅是無常義」。又若委論者，若說生滅，唯得結歸無常義邊，若說不生不滅，則結歸不定，若結歸無常，即屬四枯，結歸於常，即屬四榮，結歸非常非無常，即屬非枯非榮，下之四句，準此可知。若以教判，枯屬藏通，榮屬別教，雙非屬圓，以衍門中不生不滅義通故也。故今教教皆云五門，意在於此。
問：
余文何不明五門義，獨在此中？
答：
余門通用有何不可？此明能詮及以所詮互有粗妙，故須用之。何者？《凈名》以通訶藏意在別圓，故且用於能詮妙所詮粗以訶旃延能
【現代漢語翻譯】 現代漢語譯本： 五門禪，這五門是各種修行的主要宗旨，所以天臺宗的四教和四門都分別闡明這五種意義。現在用通俗的說法來解釋這五門。因為迦旃延（Kātyāyana，佛陀弟子，以善於論議著稱）為眾比丘敷演三藏的四門五義，維摩詰（Vimalakirti，一位著名的在家菩薩）用通達五義來駁斥他，所以說『諸法畢竟不生不滅是無常義』，因此可知諸法生滅只是無常，並非沒有常義。用四句來推論，此生本無生滅，亦非滅，才能稱作無常的意義。『五受陰洞達空無所起是苦義，諸法畢竟無所有是空義，於我無我而不二是無我義，法本不生今則無滅是寂滅義』，其餘的例子，思考一下就可以明白。 問： 《凈名經》（Vimalakirti Sutra）的彈斥既然斥責了四枯，就應該顯揚四榮，為什麼結尾都歸於四枯，說是無常等意義呢？ 答： 駁斥有漸進和頓悟兩種方式，漸進的像迦旃延，頓悟的像須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）。應該像涅槃經中的兩隻鳥，雙雙飛翔，不可分離。所以現在說真正的無常義不離於常，所以說『不生不滅是無常義』。又如果詳細討論，如果說生滅，只能歸結到無常的意義方面；如果說不生不滅，那麼歸結就不一定了。如果歸結到無常，就屬於四枯；歸結到常，就屬於四榮；歸結到非常非無常，就屬於非枯非榮。下面的四句，參照這個就可以明白。如果用教義來判斷，枯屬於藏教和通教，榮屬於別教，雙非屬於圓教，因為在衍門中，不生不滅的意義是相通的。所以現在各個教義都說五門，意義就在於此。 問： 其他經文中為什麼不闡明五門義，唯獨在這裡闡明？ 答： 其他經門通用，有什麼不可以的？這裡闡明能詮（表達意義的語言）以及所詮（所表達的意義）互相之間有粗妙之分，所以需要用到它。為什麼呢？《凈名經》用通教來駁斥藏教，意在別教和圓教，所以暫且用能詮的精妙來駁斥迦旃延能詮的粗糙。
【English Translation】 English version: The Five Gates of Dhyana (meditation): These five gates are the main principles of all practices, so the four teachings and four gates of Tiantai (Tiantai school of Buddhism) each explain these five meanings. Now, let's explain these five gates in a common way. Because Kātyāyana (a disciple of the Buddha, known for his skill in debate) expounded the four gates and five meanings of the Tripitaka (the three baskets of Buddhist scriptures) for the monks, Vimalakirti (a famous lay Bodhisattva) refuted him with his understanding of the five meanings, so it is said, 'The ultimate non-arising and non-ceasing of all dharmas (phenomena, teachings) is the meaning of impermanence.' Therefore, it can be known that the arising and ceasing of all dharmas is only impermanent, not without permanence. Using the four phrases to deduce, this arising originally has no arising or ceasing, nor is it ceasing, only then can it be called the meaning of impermanence. 'The thorough understanding of the emptiness and non-origination of the five skandhas (aggregates of existence) is the meaning of suffering; the ultimate non-existence of all dharmas is the meaning of emptiness; the non-duality of self and non-self is the meaning of non-self; the original non-arising of dharmas and now their non-cessation is the meaning of quiescence.' The remaining examples can be understood by thinking about the first phrase. Question: Since the rebuke in the Vimalakirti Sutra criticizes the 'four withered' (four characteristics of mundane existence: impermanence, suffering, emptiness, and non-self), it should extol the 'four flourishing' (the opposite of the four withered, representing the qualities of Nirvana), why do the concluding sentences all return to the 'four withered,' saying they are the meanings of impermanence, etc.? Answer: There are two ways of refuting: gradual and sudden. The gradual is like Kātyāyana, the sudden is like Subhuti (one of the Buddha's ten great disciples, known as the foremost in understanding emptiness). It should be like the two birds in the Nirvana Sutra, flying together and inseparable. Therefore, now we say that the true meaning of impermanence is inseparable from permanence, so it is said, 'Non-arising and non-ceasing is the meaning of impermanence.' Furthermore, if we discuss it in detail, if we talk about arising and ceasing, we can only conclude with the meaning of impermanence; if we talk about non-arising and non-ceasing, then the conclusion is not fixed. If it concludes with impermanence, it belongs to the 'four withered'; if it concludes with permanence, it belongs to the 'four flourishing'; if it concludes with neither permanence nor impermanence, it belongs to neither withered nor flourishing. The following four phrases can be understood by referring to this. If we judge by teachings, the 'withered' belongs to the Tripitaka teaching and the Shared teaching, the 'flourishing' belongs to the Distinct teaching, and the 'neither' belongs to the Perfect teaching, because in the Expansive Gate, the meaning of non-arising and non-ceasing is interconnected. Therefore, now all teachings speak of the Five Gates, and the meaning lies in this. Question: Why do other texts not explain the meaning of the Five Gates, but only this one? Answer: What's wrong with the other gates being commonly used? This explains that the expresser (the language expressing the meaning) and the expressed (the meaning being expressed) have coarse and subtle aspects, so it needs to be used. Why? The Vimalakirti Sutra uses the Shared teaching to refute the Tripitaka teaching, with the intention of the Distinct and Perfect teachings, so for now, it uses the subtlety of the expresser to refute the coarseness of Kātyāyana's expresser.
所俱粗，意在結歸非常非無常能所俱妙。一俗隨三真，轉意亦如是。真只有二，別真猶帶教道，是故開之。
四眾經中為二：先跡，次本。跡中又三：初五味，次判，三「又云昔」下開，此開且寄此中明之。于中又四：法、譬、合、證。初法中言「如此兩意」等者，相待、絕待也。初句云「毀呰聲聞」，即「正直舍方便」，相待意也。從「又云」已去開方便門，絕待意也。譬、合如文。第四引證中言「論云」等者，《大論》文證也。言「秘密」者，非八教中之秘密，但是前所未說為秘、開已無外為密。次「復有」下本門。言「在後」者指第七卷。次就此經中，初標，次釋，三結，四開。釋中言「因緣妙」者，發心為因，聞《法華經》為緣。又以結戒為因緣者，以實相心離十惱亂，即其意也。「未曾有妙」者，獨放眉間光，表于中道；余經雖放，未曾獨放二眉間光，皆兼足頂及面門等，故使所表各各不同。「三變土田」者，土田梵云佛剎，物所生處名為土田，即佛生處所也。亦是一切諸法之所生處。三變表三智破三惑，余並如文。四開者，前雖因便義立於開，此正當遍開之相。此中言「理廣」者，其實通於十二部，以廣經是理，事隨於理，理若開竟事無不開。若列當文十二部，已是開判竟。更重明者，但向引文直
【現代漢語翻譯】 所俱粗，意在結歸非常非無常能所俱妙。意思是說，雖然表面上看起來粗糙，但其真正的目的是要歸結到一種既不是恒常不變，也不是完全虛無，而是能與所都達到精妙境界的狀態。 一俗隨三真，轉意亦如是。一種世俗的觀念可以隨著三種真理而轉變，轉變觀念也是如此。 真只有二，別真猶帶教道，是故開之。真理只有兩種，區分真理仍然帶有教導的意味，所以要進一步開顯。
四眾經中為二：先跡，次本。在《法華經》中，四眾的說法分為兩個部分：先是跡門，后是本門。 跡中又三：初五味，次判，三『又云昔』下開，此開且寄此中明之。在跡門中又分為三個部分：首先是五味譬喻，其次是判教，第三是『又云昔』之後所開顯的內容，這裡的開顯暫時寄託於此中進行說明。 于中又四：法、譬、合、證。在開顯的內容中又分為四個部分：法說、譬喻、合喻、引證。 初法中言『如此兩意』等者，相待、絕待也。在法說部分中提到『如此兩意』等，指的是相待和絕待兩種含義。 初句云『毀呰聲聞』，即『正直舍方便』，相待意也。第一句說『毀呰聲聞』，也就是『正直舍方便』，這是相待的含義。 從『又云』已去開方便門，絕待意也。從『又云』開始，開啟方便之門，這是絕待的含義。 譬、合如文。譬喻和合喻部分的內容如經文所示。 第四引證中言『論云』等者，《大論》文證也。在第四個引證部分中提到『論云』等，這是引用《大智度論》的文句作為證明。 言『秘密』者，非八教中之秘密，但是前所未說為秘、開已無外為密。這裡所說的『秘密』，不是天臺宗八教判釋中的秘密教，而是指之前沒有說過的為秘密，開顯之後就沒有內外之分的為秘密。 次『復有』下本門。接下來『復有』之後是本門的內容。 言『在後』者指第七卷。這裡所說的『在後』指的是《法華經》第七卷。 次就此經中，初標，次釋，三結，四開。接下來就《法華經》本身而言，首先是標示，其次是解釋，然後是總結，最後是開顯。 釋中言『因緣妙』者，發心為因，聞《法華經》為緣。在解釋部分中提到『因緣妙』，指的是發菩提心為因，聽聞《法華經》為緣。 又以結戒為因緣者，以實相心離十惱亂，即其意也。又以結戒作為因緣，用實相之心遠離十種惱亂，就是這個意思。 『未曾有妙』者，獨放眉間光，表于中道；余經雖放，未曾獨放二眉間光，皆兼足頂及面門等，故使所表各各不同。『未曾有妙』指的是，唯獨釋放眉間白毫光，這象徵著中道；其他的經典雖然也放光，但從未單獨釋放眉間白毫光，而是同時從足、頂、面門等處放光，因此所象徵的意義各不相同。 『三變土田』者，土田梵云佛剎（Buddhakṣetra），物所生處名為土田，即佛生處所也。『三變土田』指的是，土田，梵語稱為佛剎（Buddhakṣetra），是萬物生長的地方，也就是佛陀出生的地方。 亦是一切諸法之所生處。土田也是一切諸法產生的地方。 三變表三智破三惑，余並如文。三變土田象徵著用三種智慧破除三種迷惑，其餘的都如經文所示。 四開者，前雖因便義立於開，此正當遍開之相。四開指的是，之前雖然因為方便的緣故而設立開顯，但這裡才是真正普遍開顯的景象。 此中言『理廣』者，其實通於十二部，以廣經是理，事隨於理，理若開竟事無不開。這裡所說的『理廣』，實際上貫通於十二部經，因為廣大的經典就是理，事相跟隨理，如果理被開顯完畢，那麼事相沒有不被開顯的。 若列當文十二部，已是開判竟。如果列出經文中的十二部經，就已經完成了開顯和判教。 更重明者，但向引文直。再次重申說明，只是直接引用經文。
【English Translation】 The apparent roughness is intended to lead to the ultimate state of being neither permanent nor impermanent, where both the subject and object are exquisitely wonderful. A mundane view can transform along with the three truths, and so does the transformation of one's understanding. There are only two truths. Distinguishing truths still carries the flavor of teaching, therefore it needs to be further revealed.
In the Sutra, the teachings for the four assemblies are divided into two parts: first the Trace Gate (跡門), then the Origin Gate (本門). Within the Trace Gate, there are three parts: first the Five Flavors (五味), then the Classification (判), and third, the revelation starting from 'Moreover, it is said of old (又云昔),' which is explained here for the time being. Within this revelation, there are four parts: Dharma (法), Parable (譬), Combination (合), and Proof (證). In the initial Dharma section, 'these two meanings (如此兩意)' refer to the relative and the absolute. The first sentence, 'criticizing the Śrāvakas (毀呰聲聞),' is 'honestly abandoning expedient means (正直舍方便),' which is the relative meaning. From 'Moreover, it is said (又云)' onwards, the gate of expedient means is opened, which is the absolute meaning. The Parable and Combination sections are as in the text. In the fourth section of Proof, 'the Treatise says (論云)' refers to the textual evidence from the Mahāprajñāpāramitopadeśa (大智度論). The term 'secret (秘密)' does not refer to the secret teaching in the Eight Teachings (八教), but rather to what has not been said before as secret, and what has no outside after being revealed as secret. Next, 'Again, there is (復有)' begins the Origin Gate. The phrase 'later (在後)' refers to the seventh chapter. Next, regarding this Sutra itself, first is the indication (標), then the explanation (釋), third the conclusion (結), and fourth the revelation (開). In the explanation, 'the wonderfulness of cause and condition (因緣妙)' refers to the aspiration for enlightenment as the cause and hearing the Lotus Sutra as the condition. Furthermore, taking the precepts as cause and condition means that with the mind of true reality, one is free from the ten afflictions, that is the meaning. 'The unprecedented wonderfulness (未曾有妙)' refers to the unique emission of light from the white hair between the eyebrows, symbolizing the Middle Way; although other sutras also emit light, they never emit light solely from between the eyebrows, but also from the feet, crown, face, etc., thus the symbolized meanings are different. 'The three transformations of the land (三變土田)' refers to the land, kṣetra (佛剎) in Sanskrit, the place where things are born is called land, which is the place where the Buddha is born. It is also the place where all dharmas are born. The three transformations symbolize the use of the three wisdoms to break through the three delusions, and the rest is as in the text. The four revelations mean that although the revelation was previously established for the sake of expediency, this is the true appearance of universal revelation. The phrase 'the principle is broad (理廣)' actually pervades the twelve divisions of scripture, because the broad scripture is the principle, and phenomena follow the principle; if the principle is completely revealed, then there is nothing that is not revealed. If the twelve divisions of scripture in the text are listed, then the revelation and classification are already completed. To reiterate and clarify, it is simply to directly quote the text.
示十二相，故以此十二對法華前諸教以論待絕，故即向所列是待絕十二部也。然前五意雖在判粗妙中列之，前二意明佛本意更無異途，第三意即是約四教判，第四意即是約五味判，至第五意方是正開判今經是妙。第六欠觀心者，應用觀心十二部經，別有小卷流行者是。此說法五章中初釋名義通於大小，故至第二方以九三一與十一，約于通別而辨大小，故前之二章，但是能詮，將此能詮于所被，故有對緣，由緣不同故所詮異。所以第四更明所詮，能被所被、能詮所詮，從始至終一期教顯，欲明所說所化粗妙，復欲開此諸粗非粗，故須第五判開共立，方始顯于所說之法，終訖具于待絕二妙。又復此中雖辨所被所詮，正意並是以所顯能，所被既純知能被妙，所詮既即識能詮融，是故前來悉皆屬教。如教而觀故辨觀心，一切教中凡諸十二，一心中具無俟他求，是故須明觀心十二。
○次明眷屬妙中，列章解釋。于中又五：初總明次第，次「譬如」下略釋眷屬名義，三「行者」下寄例以釋眷屬義也，四「他土」下明眷屬之由、對他土辨異，五「昔教」下對粗辨妙。又初意是總明次第，后四意是別明次第，一一莫不因說而生，故次說后而明眷屬。
初文者，次第只是來意異名，說即指前說法妙也。次意者，先義，次名
【現代漢語翻譯】 現代漢語譯本： 顯示十二種相，所以用這十二對來對待《法華經》之前的各種教義，以此來論述待絕（對待和揚棄），因此前面所列的就是待絕的十二部經。然而，前面的五種意義雖然在判別粗妙中列出，但前兩種意義闡明佛陀的本意並無其他途徑，第三種意義是依據四教來判別，第四種意義是依據五味來判別，直到第五種意義才是真正開顯判別此經是妙。第六個缺少觀心，應該用觀心十二部經，另有小卷流傳的就是。這說法五章中，最初解釋名義貫通大小乘，所以到第二章才用九三一與十一，依據通別來辨別大小乘，所以前面的兩章，只是能詮（能表達的），將這能詮施加於所被（所教化的對象），所以有對待因緣，由於因緣不同所以所詮（所表達的）不同。所以第四章更闡明所詮，能被和所被、能詮和所詮，從始至終一期教顯，想要闡明所說和所化的粗妙，又想開顯這些粗並非真正粗，所以需要第五章判開共立，才開始顯現所說的法，最終具備待絕二妙。又，這裡雖然辨別所被和所詮，但真正的意義都是以所顯來成就能，所被既然純粹就知道能被妙，所詮既然立即認識到能詮融，因此前面全部都屬於教。如教而觀，所以辨別觀心，一切教中凡是十二部，一個心中都具備，無需向外尋求，所以需要闡明觀心十二。
其次闡明眷屬妙中，列出章節解釋。其中又有五點：首先總明次第，其次『譬如』下略釋眷屬名義，第三『行者』下借用例子來解釋眷屬的意義，第四『他土』下闡明眷屬的由來、對其他國土辨別差異，第五『昔教』下對待粗顯辨別妙。而且第一種意義是總明次第，後面四種意義是分別闡明次第，每一種都因為說法而產生，所以繼說法之後闡明眷屬。
最初的文，次第只是來意的不同名稱，說就是指前面的說法妙。其次的意義，先是義，其次是名
【English Translation】 English version: Showing the twelve aspects, therefore, these twelve pairs are used to treat the various teachings before the Lotus Sūtra (Fǎ Huá Jīng 法華經), thereby discussing daijie (待絕, 'treating and abandoning'). Thus, what is listed earlier are the twelve divisions of scriptures to be treated and abandoned. However, although the previous five meanings are listed in the judgment of coarseness and subtlety, the first two meanings clarify the Buddha's original intention that there is no other path. The third meaning is based on the Four Teachings for judgment, the fourth meaning is based on the Five Flavors for judgment, and only the fifth meaning truly reveals and judges that this scripture is wonderful. The sixth, lacking contemplation of the mind, should use the twelve divisions of scriptures on contemplation of the mind; there are separate small volumes circulating. In these five chapters on teaching, the initial explanation of names and meanings penetrates both the Great and Small Vehicles. Therefore, it is only in the second chapter that nine, three, one, and eleven are used, based on the general and specific, to distinguish between the Great and Small Vehicles. Thus, the preceding two chapters are merely the nengquan (能詮, 'that which can express'). Applying this nengquan to the suobei (所被, 'that which is taught'), there is a relationship of conditions. Because the conditions are different, what is expressed (suoquan 所詮) is different. Therefore, the fourth chapter further clarifies the suoquan, the nengbei (能被, 'that which can influence') and suobei, the nengquan and suoquan. From beginning to end, the teachings of a lifetime are revealed, wanting to clarify the coarseness and subtlety of what is taught and what is transformed, and also wanting to reveal that these coarse things are not truly coarse. Therefore, the fifth chapter needs to establish judgment, opening, and commonality, only then beginning to reveal the Dharma that is taught, ultimately possessing the two subtleties of dai (待, 'treating') and jie (絕, 'abandoning'). Furthermore, although the suobei and suoquan are distinguished here, the true meaning is to accomplish the ability through what is revealed. Since the suobei is purely knowing the wonderfulness of being influenced, and since the suoquan immediately recognizes the fusion of the nengquan, therefore everything before belongs to the teachings. Contemplate according to the teachings, therefore distinguish the contemplation of the mind. Among all the teachings, all twelve divisions are fully possessed in one mind, without needing to seek elsewhere. Therefore, it is necessary to clarify the contemplation of the mind and the twelve divisions.
Next, in clarifying the wonderfulness of the retinue, chapters are listed for explanation. Within this, there are also five points: first, a general clarification of the order; second, a brief explanation of the names and meanings of the retinue under 'for example'; third, an explanation of the meaning of the retinue by borrowing examples under 'practitioners'; fourth, a clarification of the origin of the retinue and a distinction from other lands under 'other lands'; and fifth, a distinction between coarseness and subtlety in contrast to the 'former teachings'. Moreover, the first meaning is a general clarification of the order, and the latter four meanings are separate clarifications of the order. Each one arises because of the teaching, so after the teaching, the retinue is clarified.
The initial text, the order, is merely a different name for the intention of coming; 'teaching' refers to the aforementioned wonderfulness of teaching. The next meaning, first is the meaning, then the name.
。如來如父母，所說如遺體，受者如攬此，成身如眷屬。名中宿緣相關，如性親愛，今日受道名為臣屬，所受如說能為眷屬。次例中意者，戒定慧如說，弟子為眷屬。由中意者為二：先正明由，此土由說也。次「故二萬」下引證。既云教無上道及覆講法華，故並從說，自大通已后種種調熟令入一乘，故「身子」下重證眷屬也。言「今日乃知真是佛子」者，小乘中以菩薩為似子、聲聞為真子，大乘中以菩薩為真子、聲聞為似子，故身子于昔自謂為真，今日乃知聲聞為似，蒙佛開示方名真子。次粗妙者，亦名今昔相對，昔指鹿苑三藏三乘對權，今日法華為妙。言「昔教五人」者，一頞鞞，二跋提，三俱利太子，四釋摩男，五十力迦葉。具如疏釋。今又為二：初正明對辨，次「從聞」下別明所生。又四：初總明三慧生，次「從佛」下別明三慧生，三「三慧」下總結，思修並因於聞，故具列之。四「故次」下結。次文言「法化為思」者，受化故思，修故得分。
正明眷屬中，標、列、釋。釋中初釋理性中三：初明理同，次引證，三結歸。次「業生」下釋餘四眷屬，又二：初通約四教結緣成熟，次別約四教釋四眷屬。初文又四，初明結緣不同，次「若信」下受道不同，三「結緣」下明成熟不同，四「雖復」下結成眷屬。初
【現代漢語翻譯】 現代漢語譯本：如來就像父母，所說的法就像父母留下的遺產，接受佛法的人就像繼承遺產的人，最終成就佛道就像成為佛的眷屬。在名號之中，宿世的因緣相互關聯，就像天性親愛一樣。今天接受佛道，就如同成為佛的臣屬，所接受的教誨能夠使我們成為佛的眷屬。其次，類比其中的意義，戒、定、慧就像佛所說的法，弟子就是佛的眷屬。從其中的意義來看，分為兩點：首先，正面闡明原因，此土世界是因為佛的教說而存在。其次，『故二萬』以下是引證。既然說教導無上道以及重複講解《法華經》，所以都是從佛的教說而來。自從大通智勝佛之後，種種調伏成熟，使眾生進入一佛乘，所以『身子』以下再次證明是佛的眷屬。說到『今日乃知真是佛子』，在小乘佛教中，認為菩薩是相似的佛子，聲聞是真正的佛子；在大乘佛教中，認為菩薩是真正的佛子，聲聞是相似的佛子。所以舍利弗過去自認為是真正的佛子，今天才知道聲聞是相似的，蒙佛開示才被稱為真正的佛子。其次，粗妙的對比，也指今昔相對。過去指鹿苑的三藏三乘教法是權宜之法，今天的《法華經》才是究竟的妙法。說到『昔教五人』，指憍陳如（Ajñātakauṇḍinya，最初的五比丘之一），跋提（Bhaddiya，五比丘之一），拘利太子（Kumāra-udāyin，五比丘之一），釋摩男（Mahānāman，五比丘之一），十力迦葉（Daśabalakāśyapa，五比丘之一）。具體內容如疏文解釋。現在又分為兩點：首先，正面闡明對比辨析，其次，『從聞』以下分別闡明所生之法。又分為四點：首先，總的闡明三慧的生起，其次，『從佛』以下分別闡明三慧的生起，第三，『三慧』以下總結，思和修都因聞法而起，所以全部列出。第四，『故次』以下總結。下文說『法化為思』，是因為接受教化所以思考，因為修行所以得到證悟。 正面闡明眷屬中，標示、列舉、解釋。解釋中，首先解釋理性中的三種：首先闡明理性相同，其次引證，第三總結歸納。其次，『業生』以下解釋其餘四種眷屬，又分為兩點：首先，總的概括四教結緣成熟，其次，分別概括四教解釋四種眷屬。初文中又分為四點，首先闡明結緣的不同，其次，『若信』以下接受佛道的不同，第三，『結緣』以下闡明成熟的不同，第四，『雖復』以下總結成為眷屬。首先闡明結緣的不同。
【English Translation】 English version: The Tathagata (如來, Thus Come One) is like parents, and what is said is like the inheritance left behind. The receiver is like one who embraces this inheritance, and achieving Buddhahood is like becoming a member of the Buddha's family. In the name, the karmic connections from past lives are related, like natural affection. Today, receiving the path is like becoming a subject of the Buddha, and what is received can make us members of the Buddha's family. Next, in the analogy, precepts, concentration, and wisdom are like what the Buddha said, and disciples are the Buddha's family. From the meaning within, there are two points: first, to clearly explain the reason, this land exists because of the Buddha's teachings. Second, 'therefore, twenty thousand' below is a citation. Since it is said to teach the unsurpassed path and repeatedly explain the Lotus Sutra (法華經), it all comes from the teachings. Since the time of Mahābhijñājñānābhibhū (大通智勝佛, Great Universal Wisdom Excellence Buddha), various methods have been used to tame and mature beings, leading them into the One Vehicle, so 'Śāriputra (身子, one of the Buddha's chief disciples)' below again proves the family relationship. As for 'Today I know that I am truly a son of the Buddha,' in the Hinayana (小乘, Lesser Vehicle), Bodhisattvas (菩薩) are considered similar sons, and Śrāvakas (聲聞, Voice-hearers) are considered true sons; in the Mahayana (大乘, Greater Vehicle), Bodhisattvas are considered true sons, and Śrāvakas are considered similar sons. Therefore, Śāriputra used to consider himself a true son, but today he knows that Śrāvakas are similar sons, and only after being enlightened by the Buddha is he called a true son. Next, the contrast between coarse and subtle also refers to the contrast between past and present. The past refers to the Tripitaka (三藏, Three Baskets) and the Three Vehicles (三乘, Three Vehicles) taught in the Deer Park as provisional teachings, while today's Lotus Sutra is the ultimate and wonderful teaching. As for 'formerly teaching the five people,' it refers to Ajñātakauṇḍinya (頞鞞, one of the first five disciples), Bhaddiya (跋提, one of the first five disciples), Kumāra-udāyin (拘利太子, one of the first five disciples), Mahānāman (釋摩男, one of the first five disciples), and Daśabalakāśyapa (十力迦葉, one of the first five disciples). The details are as explained in the commentary. Now, it is divided into two points again: first, to clearly explain the contrast and analysis; second, 'from hearing' below separately explains what is produced. It is further divided into four points: first, to generally explain the arising of the three wisdoms; second, 'from the Buddha' below separately explains the arising of the three wisdoms; third, 'the three wisdoms' below summarizes, thinking and cultivation both arise from hearing the Dharma, so they are all listed. Fourth, 'therefore next' below concludes. The text says 'Dharma transformation becomes thinking' because one thinks due to receiving teachings, and one attains enlightenment due to cultivation. In clearly explaining the family relationship, there is indication, enumeration, and explanation. In the explanation, first, explain the three aspects of rationality: first, clarify that rationality is the same; second, cite evidence; third, conclude and summarize. Next, 'karmic birth' below explains the remaining four types of family relationships, which are divided into two points: first, generally summarize the maturation of karmic connections in the Four Teachings; second, separately summarize the Four Teachings to explain the four types of family relationships. In the initial text, there are four points: first, clarify the differences in forming connections; second, 'if one believes' below, the differences in receiving the path; third, 'forming connections' below, clarify the differences in maturation; fourth, 'although again' below, conclude the formation of the family relationship. First, clarify the differences in forming connections.
又二：先立二類，次釋二類。初文云「飲他毒藥失本心」者，忘本所受故曰「失心」。從本化來迷真之後起無明惑，如飲毒藥，背大化為失心。「不失者」下釋兩意，初人大通佛所已結緣竟，中間成熟成頓眷屬；次人久迷生死，復須更結，即大通之後也。次別約四教明四眷屬中即為四文，初三藏中二：初釋三，次辨無四。初明三眷屬為三：初明業中為五，初「今三藏」下明垂三藏跡，次「往日」下敘昔施化，三「緣未」下明今日相遇，四明受道不同，五「若不」下明此佛一段眷屬義絕。初三如文。言「甘露初降」者，初轉四諦法輪也，即以教法名為「甘露」，初稟道益名為「服嘗」。如「大象捍群」者，諸佛菩薩示入生死，示與眾生共證解脫。「五佛子」者，四果及支佛，且約示輔三藏佛生為眷屬者，若權若實俱云業生，教門且爾。言「緣絕」者，且約三藏一期而說，教中既不說有生處，故昔教中不復論生；跨節論之生生不息。次愿生中其文簡略，大意如前業生中說。言「愿眷屬」者，如論云內諸眷屬並由宿願。又如帝釋發心，若太子于最後身成佛之時愿為馬載太子出城，亦如大拏太子見阿周陀，阿周陀發願若太子成佛愿為神通弟子，即目連是。余皆例此，具在《佛本行集》。于中為三：初正明眷屬，次明受道不同，
【現代漢語翻譯】 現代漢語譯本 又二：首先確立兩種類別，然後解釋這兩種類別。第一段文字說：『飲他毒藥失本心』，這是因為忘記了原本所接受的教誨，所以說『失心』。從原本的化生而來，在迷惑真理之後產生了無明煩惱，就像喝了毒藥一樣，背離了偉大的化育，所以說是失心。『不失者』下面解釋兩種含義：第一種人，在大通智勝佛（Dàtōng Zhìshèng Fó）[Buddha Mahābhijñājñānābhibhū]之處已經結下了因緣，中間逐漸成熟，成為頓悟的眷屬；第二種人，長期迷失在生死輪迴中，需要再次結緣，就是大通智勝佛之後的人。接下來分別根據四教來說明四種眷屬，分為四段文字。首先是三藏教中的兩種：先解釋三眷屬，然後辨別沒有四眷屬的情況。首先說明三眷屬分為三種：先說明業生眷屬分為五點，首先『今三藏』下面說明垂示三藏的足跡，其次『往日』下面敘述過去施予教化的事情，第三『緣未』下面說明今天相遇的情況，四是說明接受佛道的方式不同，第五『若不』下面說明此佛這一段眷屬的因緣已經斷絕。首先的三種情況如原文所說。說到『甘露初降』，是指初次轉動四諦法輪（sìdì fǎlún）[the Wheel of Dharma of the Four Noble Truths]，也就是用教法來比喻為『甘露』，初次領受佛道的利益比喻為『服嘗』。比如『大象捍群』，諸佛菩薩示現進入生死輪迴，示現與眾生共同證得解脫。『五佛子』，指的是四果阿羅漢（sìguǒ āluóhàn）[Four Fruition Arhats]以及辟支佛（pìzhīfó）[Pratyekabuddha]，這裡暫且按照輔佐三藏佛出生的方式作為眷屬，無論是權宜之計還是真實情況，都稱為業生，教門中暫且這樣說。說到『緣絕』，是暫且按照三藏教的一期來說，教中既然沒有說有出生的地方，所以在過去的教中不再討論出生的問題；如果跨越階段來討論，則是生生不息。其次是愿生眷屬，其中的文字簡略，大意如前面業生眷屬中所說。說到『愿眷屬』，比如論中說，內部的各種眷屬都是由於宿世的願力。又比如帝釋天（Dìshìtiān）[Indra]發願，如果太子在最後一生中成佛，願意化為馬匹載太子出城，又比如大拏太子見到阿周陀（Āzhōu Tuó）[Azhuta]，阿周陀發願如果太子成佛，願意成為神通第一的弟子，就是目連（Mùlián）[Maudgalyāyana]。其餘的都可以以此類推，詳細情況記載在《佛本行集》中。其中分為三點：首先是正式說明眷屬，其次是說明接受佛道的方式不同
【English Translation】 English version Furthermore, there are two aspects: first, establishing two categories; second, explaining these two categories. The initial text stating 'Drinking other's poison loses the original mind' refers to forgetting the originally received teachings, hence the term 'losing the mind.' Arising from the original transformation, after being deluded by the truth, ignorance arises, like drinking poison, turning away from the great transformation, thus losing the mind. 'Those who do not lose' below explains two meanings: the first type of people have already formed connections with the Buddha Mahābhijñājñānābhibhū (Dàtōng Zhìshèng Fó) [Buddha Mahābhijñājñānābhibhū], gradually maturing in the middle, becoming a family of sudden enlightenment; the second type of people have been lost in the cycle of birth and death for a long time and need to form connections again, which refers to those after the Buddha Mahābhijñājñānābhibhū. Next, based on the Four Teachings, explain the Four Kinds of Retinue, divided into four sections. First, two in the Tripitaka Teaching: first explaining the three retinues, then distinguishing the absence of the four retinues. First, explaining the three retinues as three types: first explaining the Karma-born retinue in five points, first 'Now the Tripitaka' below explains showing the traces of the Tripitaka, second 'In the past' below narrates the past acts of teaching and transforming, third 'The conditions have not' below explains the encounter today, fourth explains the different ways of receiving the Path, fifth 'If not' below explains that the karmic connection of this Buddha's retinue is severed. The first three situations are as stated in the original text. When it says 'The nectar first descends,' it refers to the first turning of the Wheel of Dharma of the Four Noble Truths (sìdì fǎlún) [the Wheel of Dharma of the Four Noble Truths], that is, using the teachings as 'nectar,' and the initial reception of the benefits of the Path is likened to 'tasting.' Like 'The great elephant defends the herd,' the Buddhas and Bodhisattvas manifest entering the cycle of birth and death, showing the common attainment of liberation with sentient beings. 'Five Buddha-sons' refers to the Four Fruition Arhats (sìguǒ āluóhàn) [Four Fruition Arhats] and Pratyekabuddhas (pìzhīfó) [Pratyekabuddha], here temporarily considering those who assist the Tripitaka Buddha's birth as retinue, whether expedient or real, they are all called Karma-born, for the sake of the teaching. When it says 'The connection is severed,' it is temporarily speaking according to the one period of the Tripitaka Teaching, since the teaching does not mention a place of birth, so the issue of birth is no longer discussed in the past teachings; if discussed across stages, it is a continuous cycle of birth and rebirth. Next is the Vow-born retinue, the text is brief, the general meaning is as described in the previous Karma-born retinue. When it says 'Vow-retinue,' for example, the treatises say that the various retinues within are all due to past vows. Also, for example, Indra (Dìshìtiān) [Indra] made a vow that if the prince becomes a Buddha in his last life, he would transform into a horse to carry the prince out of the city, and also like Prince Dà Ná seeing Azhuta (Āzhōu Tuó) [Azhuta], Azhuta vowed that if the prince becomes a Buddha, he would become the disciple with the foremost supernatural powers, which is Maudgalyāyana (Mùlián) [Maudgalyāyana]. The rest can be inferred by analogy, detailed in the 'Collection of the Buddha's Past Deeds.' It is divided into three points: first, formally explaining the retinue, second, explaining the different ways of receiving the Path.
三眷屬義絕意同業生。皆言「傳付后佛」者，如彌勒云「釋迦文佛種種訶責無奈汝何？教植來緣今得值我」，此例可知。
次神通者為二：先正釋，次料簡愿通不同。初文為二：初正明三藏通生，次「三藏」下明以大乘意說有生。初文三：先正明眷屬，次「或為」下受益不同，三「殘惑」下亦明緣絕。次以大乘意說神通眷屬界外有生，次料簡中雲「愿通云何異」者，由向釋云「或以願力或以通力」，既于通中而兼云愿，愿之與通有何同異？「約自」下答，又為三：初略答自力及教不同，次約本處有身無身，三約大小二教重辨。初文修得報得總明自報力也。「約教名誓願」者，大乘教門所說名此神通以為誓願。誓願來者，昔稟佛教起于誓願，佛昔亦以大誓願攝，故世世相值為熟為脫。今佛生此，誓牽而來，故云「約教」。言「通有誓扶」等者，若三藏教習不牽生，若正使盡無復生處，況三藏教因則正習俱在，果則正習俱斷，故依通教及大乘實說得有來生。次明通教三眷屬中為二：初正明眷屬，次對辨應生。初言「橫從他土來」者，或在娑婆之外俱有來義，娑婆內來此不須疑。故《凈名》云：「從餘四天下來在會座」，諸大乘經皆云「從十方來」。
次明別教四眷屬者，前之兩教教無應身，故不論應。圓教亦
【現代漢語翻譯】 現代漢語譯本：三眷屬（佛陀的三個親屬：父、母、妻或子）的義絕（斷絕關係）是意同業生（意念相同，業力相牽）造成的。都說『傳付后佛（將佛法傳承給未來的佛陀）』，就像彌勒菩薩說『釋迦文佛種種訶責（責備）無奈汝何？教植來緣（教導你種下善緣），今得值我（今天才能遇到我）』，從這個例子就可以知道。
其次，神通眷屬分為兩種：首先是正釋（正面解釋），其次是料簡（辨析）愿通（願力神通）的不同。首先解釋正釋，分為兩部分：首先是正面說明三藏（經、律、論）神通的產生，其次在『三藏』之後說明以大乘（大乘佛教）的意義來說明有神通的產生。首先解釋三藏神通的產生，分為三部分：首先是正面說明眷屬，其次在『或為』之後說明受益的不同，第三在『殘惑』之後也說明緣絕（因緣斷絕）。其次，以大乘的意義來說明神通眷屬在界外（超出三界）有產生。其次，在料簡中說『愿通云何異（願力神通有什麼不同）』，是因為前面解釋說『或以願力或以通力（或者憑藉願力，或者憑藉神通力）』，既然在神通中又兼說了願力，那麼願力與神通有什麼相同和不同？『約自』之後回答，又分為三部分：首先是簡略地回答自力（自身的力量）和教力（教法的力量）的不同，其次是根據本處（原本的地方）有身（有色身）和無身（沒有色身），第三是根據小乘（小乘佛教）和大乘兩種教義重新辨析。首先解釋自力，總括地說明自力報得（自身修得的果報）。『約教名誓願（根據教義稱為誓願）』，大乘教門所說的這種神通稱為誓願。誓願的由來是，過去接受佛教的教導而發起的誓願，佛陀過去也以大誓願來攝受，所以世世代代相互值遇是爲了成熟和解脫。現在佛陀降生於此，是誓願牽引而來，所以說『約教』。說到『通有誓扶（神通有誓願扶持）』等，如果三藏教的修行不能牽引產生，如果正使（根本煩惱）斷盡就沒有再產生的地方，何況三藏教的因是正使和習氣都在，果是正使和習氣都斷，所以依據通教（通教，三乘共修之教）和大乘的真實說法，才能有來生。其次說明通教的三眷屬，分為兩部分：首先是正面說明眷屬，其次是對辨（對比辨析）應生（應該產生）。首先說到『橫從他土來（從其他國土橫向而來）』，或者在娑婆世界之外都有來的意義，在娑婆世界之內來就不需要懷疑。所以《維摩詰經》說：『從餘四天下來在會座（從其他四天王天下來的菩薩在法會座位上）』，諸大乘經典都說『從十方來（從十方世界而來）』。
其次說明別教（別教，藏、通、別、圓四教之一）的四眷屬，前面的兩種教義沒有應身（應化之身），所以不討論應身。圓教（圓教，藏、通、別、圓四教之一）也是。
【English Translation】 English version: The severance of ties among the three kinds of relatives (the Buddha's three kinds of relatives: father, mother, wife or son) arises from shared intentions and karmic connections. All speak of 'transmitting to the future Buddha,' as Maitreya (the future Buddha) says, 'Shakyamuni Buddha (the historical Buddha) in various ways rebukes you, but what can he do? He taught you to plant the seeds of connection, and now you are able to meet me.' This example makes it clear.
Next, the supernatural relatives are of two kinds: first, a direct explanation; second, a discussion distinguishing the difference between vows and supernatural powers. The first explanation is in two parts: first, a direct explanation of the arising of the Three Pitakas (the three divisions of the Buddhist canon: Sutra, Vinaya, and Abhidharma) supernatural powers; second, after 'Three Pitakas,' an explanation of the arising of supernatural powers in the sense of Mahayana (Mahayana Buddhism). The first explanation of the arising of the Three Pitakas supernatural powers is in three parts: first, a direct explanation of the relatives; second, after 'or because of,' an explanation of the different benefits; third, after 'residual delusions,' also an explanation of the severance of connections. Next, an explanation in the sense of Mahayana that supernatural relatives arise outside the realm (beyond the Three Realms). Next, in the discussion, it says, 'How are vow-powers different?' because the previous explanation said, 'either by the power of vows or by the power of supernatural abilities.' Since vows are also mentioned in connection with supernatural abilities, what are the similarities and differences between vows and supernatural abilities? The answer follows after 'regarding self,' and is in three parts: first, a brief answer regarding the difference between self-power (one's own power) and teaching-power (the power of the teachings); second, according to whether there is a body (a physical body) or no body (no physical body) in the original place; third, a re-examination based on the two teachings of Hinayana (Hinayana Buddhism) and Mahayana. The first explanation of self-power is a general explanation of the retribution obtained by self-power. 'According to the teachings, it is called a vow,' the supernatural abilities spoken of in the Mahayana teachings are called vows. The origin of vows is that they were vows made in the past upon receiving Buddhist teachings. The Buddha also embraced them with great vows in the past, so they meet each other generation after generation for maturation and liberation. Now that the Buddha is born here, it is the vows that draw him here, so it is said 'according to the teachings.' When it says 'supernatural abilities are supported by vows,' etc., if the practice of the Three Pitakas teachings cannot draw forth rebirth, if the fundamental afflictions (root defilements) are exhausted, there is no place for rebirth. Moreover, in the Three Pitakas teachings, the cause is that both fundamental afflictions and habitual tendencies are present, and the result is that both fundamental afflictions and habitual tendencies are cut off. Therefore, according to the common teachings (the teachings shared by the three vehicles) and the true teachings of Mahayana, there can be rebirth. Next, explaining the three kinds of relatives in the common teachings, it is in two parts: first, a direct explanation of the relatives; second, a contrasting analysis of what should arise. First, it says, 'coming horizontally from other lands,' or there is a meaning of coming from outside the Saha world (the world we live in), there is no need to doubt coming from within the Saha world. Therefore, the Vimalakirti Sutra says, 'coming down from the other Four Heavenly Kings heavens, they are in the assembly seats,' and all the Mahayana sutras say 'coming from the ten directions (coming from the ten directions of the world).'
Next, explaining the four kinds of relatives in the Distinct Teaching (one of the four teachings: Tripitaka, Common, Distinct, and Perfect), the previous two teachings do not have a manifested body (a body of transformation), so there is no discussion of a manifested body. The Perfect Teaching (one of the four teachings: Tripitaka, Common, Distinct, and Perfect) also does not.
然，故先明教。言「如前」者，如前別教。次問答料簡中具簡二教應身，有二問答。初問如文。答中自三，列、釋、釋熟他，中為六：初明能應；次「若得下」明於所化，辨能化功；三「如華嚴」下引證能化，既云非生死者，即應生也；四「複次」下釋疑；五通結意；六約今經以判妙。初如文。次文者，所化入真，還同能化。三引證中二：先通引，次「摩耶」下別引人類。四釋疑中四：先通釋，次「何者」下舉例釋，三「調達」下別引人類釋，四「故華嚴」下以所得法門驗釋。初如文。「仇」亦怨也。法身如龍象，若作魔王，非二乘所堪。言「調達是賓伽羅菩薩」等者，故《大經》云：「若提婆達多實是惡人，墮阿鼻者，無有是處。」今經授其當作佛記，品后又云：「若有男子女人，聞是品者，凈心信敬，不生疑惑，不墮三惡，生十方佛前。」豈五逆人，有此聞品妙功德耶？余並如文。六顯昔粗今妙中，云「諸餘經典非不明此」等者，非不明此內外眷屬，未若今經開權顯實。
二自熟中，即跡本二門意也。本門二文，下土此土，具如經文可見。言「法身菩薩或從生身進道」等者，如他方大士，或從釋迦生身佛邊聞法進道，或從法身者，如《大論》云：「法身佛為法身菩薩說法」，此約界外，得作此說。《大論》
【現代漢語翻譯】 現代漢語譯本： 因此，首先要闡明教義。所說的『如前』，是指如前述的別教。其次，在問答辨析中，詳細辨析了二教（指藏教和通教）的應身，共有兩個問答。第一個問題如原文。回答中分為三個部分：列舉、解釋、解釋成熟他人，其中又分為六個方面：首先闡明能應；其次，『若得下』闡明對於所化之人，辨別能化之功；第三，『如華嚴』下引用經文來證明能化，既然說不是生死之人，就應是應生；第四，『複次』下解釋疑惑；第五，總結意旨；第六，用《法華經》來判別妙法。第一個方面如原文。第二個方面，所化之人進入真理，還和能化之人相同。第三個方面引用經文證明，分為兩個部分：先是總的引用，其次，『摩耶』下分別引用人類的例子。第四個方面解釋疑惑，分為四個部分：先是總的解釋，其次，『何者』下舉例解釋，第三，『調達』下分別引用人類的例子來解釋，第四，『故華嚴』下用所得到的法門來驗證解釋。第一個方面如原文。『仇』也是怨恨的意思。法身如龍象，如果作為魔王，不是二乘所能承受的。所說的『調達是賓伽羅菩薩』等，所以《大涅槃經》說：『如果提婆達多真的是惡人，會墮入阿鼻地獄，這是不可能的。』《法華經》現在授記他將來成佛，品后又說：『如果有男子女人，聽到這一品，以清凈心信奉敬仰，不生疑惑，就不會墮入三惡道，會生在十方佛前。』難道五逆之人，會有聽聞此品妙法的功德嗎？其餘的都如原文。第六個方面顯示過去粗淺，現在精妙，其中說『諸餘經典非不明此』等，不是不明白這些內外眷屬，但不如《法華經》開權顯實。
第二個方面，從自身成熟，就是跡門和本門的意思。本門的兩段經文，下土和他土，都如經文所見。所說的『法身菩薩或從生身進道』等，如他方的大士，或者從釋迦牟尼佛的生身佛那裡聽聞佛法而進道，或者從法身佛那裡聽聞佛法而進道，如《大智度論》說：『法身佛為法身菩薩說法』，這是在界外，可以這樣說。《大智度論》
【English Translation】 English version: Therefore, it is necessary to first clarify the teachings. The phrase 'as before' refers to the previous Separate Teaching (別教, Bie Jiao). Next, in the question-and-answer analysis, the manifested bodies (應身, Ying Shen) of the Two Teachings (referring to the Tripitaka Teaching (藏教, Zang Jiao) and the Common Teaching (通教, Tong Jiao)) are analyzed in detail, with two sets of questions and answers. The first question is as in the text. The answer is divided into three parts: enumeration, explanation, and explanation of maturing others, which are further divided into six aspects: first, clarifying the ability to respond; second, 'if obtained below' clarifies the object of transformation, distinguishing the merit of the ability to transform; third, 'like the Avatamsaka Sutra (華嚴經, Hua Yan Jing) below' cites scriptures to prove the ability to transform, since it says it is not a being of birth and death, it should be a manifested birth; fourth, 'furthermore' below explains doubts; fifth, summarizes the meaning; sixth, uses the Lotus Sutra (法華經, Fa Hua Jing) to distinguish the wonderful Dharma. The first aspect is as in the text. The second aspect, the transformed enters the truth, still the same as the one who can transform. The third aspect cites scriptures to prove, divided into two parts: first, a general citation, second, 'Maya (摩耶)' below cites examples of human beings separately. The fourth aspect explains doubts, divided into four parts: first, a general explanation, second, 'what' below gives examples to explain, third, 'Devadatta (調達)' below cites examples of human beings separately to explain, fourth, 'therefore the Avatamsaka Sutra' below uses the obtained Dharma to verify the explanation. The first aspect is as in the text. 'Enemy (仇)' also means resentment. The Dharmakaya (法身, Fa Shen) is like a dragon elephant, if acting as a demon king, it is not something that the two vehicles (二乘, Er Cheng) can bear. The saying 'Devadatta is the Pingala Bodhisattva (賓伽羅菩薩, Bin Jia Luo Pu Sa)' and so on, therefore the Mahaparinirvana Sutra (大涅槃經, Da Nie Pan Jing) says: 'If Devadatta is really an evil person and will fall into Avici Hell (阿鼻地獄, A Bi Di Yu), that is impossible.' The Lotus Sutra now predicts that he will become a Buddha in the future, and the chapter later says: 'If there are men and women who hear this chapter, with pure minds believing and revering, without giving rise to doubts, they will not fall into the three evil realms (三惡道, San E Dao), and will be born before the Buddhas of the ten directions.' How could a person who committed the five rebellious acts (五逆, Wu Ni) have the merit of hearing this wonderful chapter? The rest is as in the text. The sixth aspect shows that the past was coarse and the present is wonderful, among which it says 'other scriptures do not fail to clarify this' and so on, it is not that they do not understand these internal and external relatives, but it is not as good as the Lotus Sutra opening the provisional and revealing the real.
The second aspect, maturing from oneself, is the meaning of the trace gate (跡門, Ji Men) and the original gate (本門, Ben Men). The two passages of scripture in the original gate, the lower land and this land, are as seen in the scripture. The saying 'Dharmakaya Bodhisattvas or advance on the path from the manifested body' and so on, like the great beings of other lands, either hear the Dharma and advance on the path from the manifested body of Shakyamuni Buddha (釋迦牟尼佛, Shi Jia Mou Ni Fo), or hear the Dharma and advance on the path from the Dharmakaya Buddha, as the Mahaprajnaparamita Sastra (大智度論, Da Zhi Du Lun) says: 'The Dharmakaya Buddha preaches the Dharma to the Dharmakaya Bodhisattvas', this is outside the realm, and can be said in this way. Mahaprajnaparamita Sastra
八十七「問云：生身菩薩，貪惜未除割截則難，若無生忍菩薩，猶如化人割截無痛，有何恩分？答：雖得無生，行亦為難。何以得知？得無生已，應受寂滅無量快樂，能捨此樂入生死中，受于種種下賤之身。生身菩薩著此法身，故希望心施非清凈施，是故不及無生忍者，是故無生忍菩薩方名大恩。」故知生身法身仍須進道，為進道故聽法利物，具如〈分別功德品〉。無生忍去是法身菩薩，自此已前至八世界是生身菩薩。《大論》三十七廣明諸佛眷屬不同。
三本緣中二：先略明，次「若別」下更以通別兩釋以簡本緣。所言別者，四土對四類，若通說者可知。言「未斷惑」者，未斷無明。次問中言「娑羅林」等者，《大經》云：「如來至彼俱尸城中，欲入涅槃。師子吼菩薩問：如來何故離六大城俱尸城？現我為迫逐諸外道，故不住六城。我昔于余處未名師子吼，今於此處娑羅林中大師子吼。」答文者，從他方起通來、非神通生此，是法身發得神通，名神通起應從他方來，非起應生此。言「大誓願」者，昔結圓種今以圓熟，故云「大誓相關」，是大事不思議業相召，不同結業牽生之類，或有未破見思，藉妙音力而得來者，非大誓業，亦是結業眷屬妙也，此則自是一途。若準前意，並以法身為四眷屬，方答前問，故下
【現代漢語翻譯】 現代漢語譯本 八十七，問：『生身菩薩（尚未證得無生法忍的菩薩），貪戀和吝惜尚未去除，要他們割捨是非常困難的。如果說是無生忍菩薩（已證得無生法忍的菩薩），就像化人一樣，割捨了也沒有痛苦，那麼這其中有什麼恩德上的差別呢？』答：『即使證得了無生法忍，修行仍然是困難的。為什麼可以這樣說呢？因為證得無生法忍之後，本應享受寂滅的無量快樂，卻能捨棄這種快樂而進入生死輪迴之中，承受各種各樣的**之身。生身菩薩執著於此法身，所以懷著希望心的佈施不是清凈的佈施，因此比不上無生忍菩薩。所以說，無生忍菩薩才堪稱具有大恩德。』由此可知，生身菩薩和法身菩薩仍然需要精進修道，爲了精進修道而聽聞佛法、利益眾生，具體內容詳見《分別功德品》。證得無生法忍之後是法身菩薩，從證得無生法忍之前到八世界都是生身菩薩。《大智度論》第三十七卷廣泛闡明了諸佛的眷屬的不同。 三本緣中分為二：首先是略略說明，其次從『若別』開始，進一步用通途和特別兩種解釋來簡要說明本緣。所說的『別』，是指四土（常寂光土、實報莊嚴土、方便有餘土、凡聖同居土）對應四類眾生。如果從通途來說，是可以理解的。所說的『未斷惑』，是指沒有斷除無明。其次，提問中提到的『娑羅林』等，《大般涅槃經》中說：『如來到達拘尸那迦城中，將要進入涅槃。師子吼菩薩問：如來為什麼離開六大城而來到拘尸那迦城？佛回答說：我爲了降伏那些迫害諸外道的人，所以不住在六大城。我過去在其他地方沒有被稱為師子吼，今天在這裡娑羅林中才作大師子吼。』回答的內容是，從他方應化而來，不是神通生於此地，是法身菩薩發起神通，名為神通應化，是從他方而來，不是應化生於此地。所說的『大誓願』，是指過去結下的圓滿的種子，現在已經成熟，所以說是『大誓相關』，這是大事因緣不可思議的業力相互感召，不同於結業牽引而生的情況。或者有尚未破除見思惑的人，憑藉妙音菩薩的力量而得以來的，不是大誓願的業力，也是結業的眷屬，這也很奇妙，這自成一種途徑。如果按照前面的意思，都以法身菩薩作為四種眷屬，才能回答前面的問題，所以下面……
【English Translation】 English version Eighty-seventh: Question: 'For a Bodhisattva in a physical body (Sheng Shen Pusa) (a Bodhisattva who has not yet attained the stage of non-origination), it is difficult to relinquish attachments and possessions because greed and miserliness have not been eliminated. If it is a Bodhisattva who has attained the stage of non-origination (Wu Sheng Ren Pusa) (a Bodhisattva who has attained the stage of non-origination), it is like a transformation body, and there is no pain in relinquishing. What is the difference in merit between the two?' Answer: 'Even after attaining the stage of non-origination, practice is still difficult. How can we know this? After attaining the stage of non-origination, one should enjoy the immeasurable bliss of Nirvana, but one can relinquish this bliss and enter the cycle of birth and death, enduring various kinds of ** bodies. Bodhisattvas in physical bodies are attached to this Dharma body, so giving with a hopeful mind is not pure giving, and therefore they are not as good as Bodhisattvas who have attained the stage of non-origination. Therefore, Bodhisattvas who have attained the stage of non-origination are worthy of great merit.' From this, we know that both Bodhisattvas in physical bodies and Dharma bodies still need to advance in the path of cultivation. For the sake of advancing in the path, they listen to the Dharma and benefit sentient beings, as detailed in the 'Distinguishing Merits' chapter. After attaining the stage of non-origination, one is a Dharma body Bodhisattva. From before attaining the stage of non-origination to the Eight Worlds, one is a physical body Bodhisattva. The thirty-seventh volume of the Mahaprajnaparamita Shastra extensively explains the differences in the retinues of the Buddhas. The three fundamental causes are divided into two parts: first, a brief explanation, and then, starting from 'If different,' a further explanation using both general and specific interpretations to briefly explain the fundamental causes. The 'different' refers to the Four Lands (the Land of Eternal Tranquility, the Land of Actual Reward and Adornment, the Land of Expedient Remainder, and the Land of Coexistence of Ordinary Beings and Sages) corresponding to the four types of beings. If explained generally, it can be understood. The 'not yet severed delusions' refers to not having severed ignorance. Next, the 'Sala Grove' mentioned in the question, etc., the Mahaparinirvana Sutra says: 'The Tathagata arrived in the city of Kushinagar and was about to enter Nirvana. The Lion's Roar Bodhisattva asked: Why did the Tathagata leave the six great cities and come to the city of Kushinagar? The Buddha replied: I did not reside in the six great cities in order to subdue those who persecute the various heretics. I was not called Lion's Roar in other places in the past, but today I make a great lion's roar in this Sala Grove.' The answer is that it comes from other realms, not born here by supernatural powers. It is the Dharma body Bodhisattva who initiates supernatural powers, called supernatural transformation, coming from other realms, not born here by transformation. The 'great vows' refer to the perfect seeds planted in the past that have now matured, so it is said that 'great vows are related.' This is the inconceivable karma of great events mutually attracting each other, different from the situation of being drawn into birth by karma. Or there are those who have not yet broken through the delusions of views and thoughts, who are able to come by relying on the power of the Bodhisattva Wonderful Sound, which is not the karma of great vows, but also the retinue of karma, which is also wonderful. This is a path in itself. If according to the previous meaning, all Dharma body Bodhisattvas are regarded as the four kinds of retinues, then the previous question can be answered, so below...
結云「愿通來者亦能應來」，不言業者，業濫實業故也。「下方聞聲」者，〈涌出〉中雲：「爾時下方菩薩聞釋迦牟尼所說音聲，從下發來。」「妙音見光」者，〈妙音〉中雲：「爾時一切凈光莊嚴國中有一菩薩，名曰妙音，久已植眾德本得諸三昧。釋迦牟尼佛光照其身，即白凈華宿王智佛言：我往娑婆世界」等。
三判粗妙中二：先判、次開。初判為二：先約教，次約味。初教中二：先正約四教，次責偏部以顯妙。初文二：先三粗，次一妙。三粗中何但所化成粗，亦乃能化非妙。何者？以機粗故致使化主現為粗身，乃至菩薩現粗眷屬而成熟之，且從跡判故皆屬粗。次此經妙者，直引此經當教當部二義俱成，故便引之。文中自列三妙，次文準義。初文應云結緣妙，次「一切」下釋前結緣方屬成熟，後文內外中間兼得業愿通三。言「其於五欲無所復堪」者，以閹人譬助顯此意，以色敗故五根亦敗，以心敗故是故二乘菩提種斷。次「譬如」下譬向三文，元始謂結緣，要終謂得度，余教豈無此事？但教中不說，故判為粗。次責偏中不破華嚴圓教，但判部權；而弘教者不曉，故破其經師。于中初責，次「故知」下判粗妙。初言「如閹本根」者，如《止觀》第六記。次判中二：先略判，次「所謂」下歷諸妙獨顯。五味可知
【現代漢語翻譯】 現代漢語譯本 結緣『愿通來者亦能應來』，不談及行業的原因，是因為行業過於寬泛，實際上涵蓋了所有行業。『下方聞聲』指的是，在《涌出》品中說：『那時，下方的菩薩聽到釋迦牟尼所說的聲音，從下方涌出。』『妙音見光』指的是，在《妙音》品中說：『那時，在一切凈光莊嚴國中，有一位菩薩，名叫妙音（Wonderful Sound），他早已種下許多功德的根本，獲得了各種三昧（Samadhi，禪定）。釋迦牟尼佛的光芒照耀著他的身體，他便對凈華宿王智佛（Pure Flower Constellation King Wisdom Buddha）說：我要前往娑婆世界（Saha World）。』等等。
在三判粗妙中分為二：先判別，后開顯。初判別又分為二：先從教義上判別，再從味道上判別。初教義上判別又分為二：先正式地從四教（藏、通、別、圓）判別，然後責備偏頗的宗派以彰顯妙法。初文分為二：先說三種粗法，再說一種妙法。三種粗法不僅是所教化的對象粗陋，而且能教化的方法也不精妙。為什麼呢？因為眾生的根機粗陋，導致教化之主示現為粗陋之身，乃至菩薩也示現粗陋的眷屬來成熟他們，而且從示現的跡象來判斷，都屬於粗法。其次，這部經的妙處在於，直接引用這部經，就同時具備了當教和當部的兩種含義，所以就引用它。文中自己列舉了三種妙處，後面的文字可以根據意義來推斷。初文應該說是結緣妙，其次，『一切』以下解釋了前面的結緣才屬於成熟，後面的文字內外中間兼顧，兼得行業和願力這三方面。說到『他們對於五欲（色、聲、香、味、觸）已經無法再忍受』，用閹人的比喻來幫助顯明這個意思，因為色慾敗壞，所以五根（眼、耳、鼻、舌、身）也敗壞，因為心敗壞，所以二乘（聲聞、緣覺）的菩提種子斷絕。其次，『譬如』以下比喻前面的三段文字，元始指的是結緣，要終指的是得到度化，其他教義難道沒有這件事嗎？但是其他教義中沒有說，所以判別為粗法。其次，責備偏頗的宗派中，不破斥《華嚴經》的圓教，只是判別宗派的權宜之說；而弘揚教義的人不明白，所以破斥他們的經師。其中先是責備，其次，『故知』以下判別粗妙。初言『如閹本根』，如《止觀》第六卷所記載。其次，判別中分為二：先是簡略地判別，其次，『所謂』以下歷數各種妙法，唯獨彰顯這部經的妙處。五味（乳、酪、生酥、熟酥、醍醐）的含義可以理解。
【English Translation】 English version The 'vow that those who come may also respond' in establishing connections does not mention karma because karma is too broad, encompassing all activities. 'Hearing the voice from below' refers to the passage in the chapter 'Emerging from the Earth': 'At that time, the Bodhisattvas from below heard the voice of Shakyamuni Buddha and emerged from below.' 'Wonderful Sound Seeing the Light' refers to the passage in the chapter 'Wonderful Sound': 'At that time, in the country of All Pure Light Adornment, there was a Bodhisattva named Wonderful Sound (妙音), who had long planted roots of virtue and attained various Samadhis (三昧). Shakyamuni Buddha's light shone upon his body, and he said to the Buddha Pure Flower Constellation King Wisdom (凈華宿王智佛): I will go to the Saha World (娑婆世界).' etc.
In the three judgments of coarseness and subtlety, there are two parts: first, judgment, then revelation. The initial judgment is divided into two: first, judgment based on doctrine, then judgment based on flavor. The initial judgment based on doctrine is divided into two: first, formally judging based on the Four Teachings (藏、通、別、圓), then rebuking biased schools to highlight the subtlety. The initial text is divided into two: first, the three coarse aspects, then one subtle aspect. The three coarse aspects not only involve the coarseness of those being transformed but also the non-subtlety of the transforming methods. Why? Because the faculties of beings are coarse, causing the transforming master to manifest a coarse body, and even Bodhisattvas manifest coarse retinues to mature them. Moreover, judging from the manifested traces, they all belong to the coarse. Secondly, the subtlety of this Sutra lies in directly quoting this Sutra, which simultaneously fulfills the two meanings of being both the teaching and the part, so it is quoted. The text itself lists three subtleties, and the subsequent text can be inferred according to the meaning. The initial text should be called the subtlety of establishing connections, and secondly, 'all' below explains that the previous establishing connections belongs to maturation, and the subsequent text takes into account the internal, external, and intermediate, encompassing the three aspects of karma and vows. Speaking of 'they are no longer able to endure the five desires (色、聲、香、味、觸)', the analogy of a eunuch helps to clarify this meaning, because lust is ruined, so the five roots (眼、耳、鼻、舌、身) are also ruined, and because the mind is ruined, the Bodhi seeds of the Two Vehicles (聲聞、緣覺) are cut off. Secondly, 'for example' below is an analogy to the previous three paragraphs, the beginning refers to establishing connections, the end refers to obtaining liberation, don't other teachings have this matter? But other teachings do not say it, so it is judged as coarse. Secondly, in rebuking biased schools, it does not refute the perfect teaching of the Avatamsaka Sutra (華嚴經), but only judges the expedient teachings of the school; and those who promote the teachings do not understand, so they refute their Sutra masters. Among them, first is rebuke, and secondly, 'therefore know' below judges coarseness and subtlety. The initial saying 'like the root of a eunuch' is as recorded in the sixth volume of Mohe Zhiguan (《止觀》). Secondly, the judgment is divided into two: first, a brief judgment, and secondly, 'so-called' below enumerates various subtleties, uniquely highlighting the subtlety of this Sutra. The meaning of the five flavors (乳、酪、生酥、熟酥、醍醐) can be understood.
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四明法門中三：先分別，次判，三開。初分別中三：初列經文，次「若爾」下徴起，三「若三藏」下歷教分別。教教通用而義各異，若善四教化主各從四種權實智生，四教物機聞法生善，各發弘誓誓境不同，故令四人慈悲各異。初念善心究竟果舍，當分自別各不雜亂，己心塵勞隨四智轉，四四諦異故道品不同，各開三脫四佛正覺。若得此意，此義自顯無俟委論。至別教中別引《無量義》、《十住》、《寶性》等意。若通上下，亦應可見。「寶性論云」等者，以大乘信為初生子，此子即以實智般若為所懷母，用首楞嚴以為胎藏，既出生已必假大悲；將護信心為所養母，至於初地方得分名如實子也。闕父者，即以般若實智兼之。言「四種障菩薩能治」者，亦可通於三教菩薩。首楞之名雖即在大，義可通用，此定本在別圓教中，南嶽隨自意等文亦以義通，通於通教，唯三藏中無此名耳，然須分于能治相異。言「無量法門」至「皆能生佛子」者，生佛之子名生佛子。又佛即是子，佛從法生故佛是子。跨節則諸教法門皆從圓生，當分則各各自有無量法門生當教佛果。次圓教中言「自行三諦」者，即權而實故云「三一」。「化他三諦者」，即實而權故云「一三」。不分而分且作此說。「絓」者，結絲也，非此中意；亦掛
【現代漢語翻譯】 現代漢語譯本：
四明法門分為三部分：首先是分別，其次是判釋，最後是開顯。在最初的分別中，又分為三部分：首先是列出經文，其次從『若爾』開始提出疑問，然後從『若三藏』開始歷數各教派的區別。各教派普遍通用，但意義各不相同。如果善於運用四教，各教的教化之主都從四種權實智慧中產生，四教的眾生根機聽聞佛法后產生善念，各自發起弘大的誓願，誓願的境界不同，因此四人的慈悲心也各不相同。最初的念善心最終捨棄果報，各自的本分自然區別開來，互不混淆，自己的心識塵勞隨著四智運轉，四四諦的道理不同，所以修道的品類也不同，各自開顯三解脫和四佛的正覺。如果領會了這個意思，這個道理自然顯現，無需詳細論述。至於別教中，特別引用《無量義經》、《十住經》、《寶性論》等經文的含義。如果貫通上下，也應該可以明白。《寶性論》說，以大乘的信為初生的孩子，這個孩子以實智般若為所懷的母親，用首楞嚴三昧作為胎藏，既然已經出生，必定藉助大悲心；將護信心作為所養的母親，到了初地才能獲得如實子的名號。缺少父親，就是用般若實智來兼顧。說到『四種障菩薩能治』，也可以通用於三教的菩薩。首楞嚴的名字雖然在大乘中才有，但其義理可以通用，這一定本來就在別教和圓教中，南嶽慧思隨自意等文也以義理相通，通於通教，只有三藏教中沒有這個名稱罷了，然而必須區分能治的相狀差異。說到『無量法門』到『皆能生佛子』，生佛之子名為生佛子。又佛就是子，佛從法生，所以佛是子。跨越層級來說，各教的法門都從圓教產生，從本分來說，各自都有無量法門產生當教的佛果。其次，圓教中說到『自行三諦』，就是權巧而真實，所以說是『三一』。『化他三諦』，就是真實而權巧，所以說是『一三』。不分而分且這樣說。『絓』是結絲的意思，不是這裡的含義；也可能是掛礙的意思。
【English Translation】 English version:
The Fourfold Teachings of Siming are divided into three parts: first, differentiation; second, judgment; and third, revelation. The initial differentiation is further divided into three parts: first, listing the sutra texts; second, raising questions starting with 'If so'; and third, enumerating the differences among the teachings starting with 'If the Tripitaka'. The teachings are generally applicable, but their meanings differ. If one is skilled in using the four teachings, the teaching masters of each teaching arise from the four kinds of provisional and real wisdom. The beings of the four teachings, upon hearing the Dharma, generate good thoughts and each makes great vows. The realms of the vows are different, so the compassion of the four people is also different. The initial thought of good intention ultimately abandons the fruit of retribution. Their respective duties are naturally distinguished and do not mix. One's own mind's defilements follow the rotation of the four wisdoms. The principles of the four Noble Truths differ, so the categories of the path are also different. Each reveals the three liberations and the perfect enlightenment of the four Buddhas. If one understands this meaning, this principle will naturally become clear, without the need for detailed discussion. As for the Distinct Teaching, it specifically cites the meanings of the Infinite Meaning Sutra (Wuliangyi Jing), the Ten Dwellings Sutra (Shi Zhu Jing), and the Treatise on the Buddha-nature (Baoxing Lun). If one connects the upper and lower, it should also be understandable. The Treatise on the Buddha-nature says that the faith of the Mahayana is like a newborn child. This child takes real wisdom (Prajna) as the mother it carries, and uses the Shurangama Samadhi (Shoulengyan Sanmei) as the womb. Since it has already been born, it must rely on great compassion. Protecting faith is like the mother who nurtures it. Only upon reaching the first bhumi can one obtain the name of a true child. The lack of a father is compensated by combining it with real wisdom (Prajna). When it is said that 'the four kinds of obstacles can be cured by Bodhisattvas', it can also be applied to the Bodhisattvas of the three teachings. Although the name Shurangama is only found in the Mahayana, its meaning can be applied generally. This principle originally lies in the Distinct and Perfect Teachings. The texts of Nanyue Huisi, such as 'following one's own intention', also connect through meaning, connecting to the Shared Teaching. Only the Tripitaka Teaching lacks this name. However, one must distinguish the differences in the aspects of what can be cured. When it is said 'countless Dharma doors' to 'all can generate Buddha-children', the child of a Buddha is called a Buddha-child. Also, the Buddha is the child, because the Buddha is born from the Dharma, so the Buddha is the child. Transcending levels, the Dharma doors of all teachings arise from the Perfect Teaching. From their respective duties, each has countless Dharma doors that generate the fruit of Buddhahood in their respective teachings. Next, in the Perfect Teaching, when it is said 'self-practice of the three truths', it is skillful and real, so it is called 'three-one'. 'Transforming others with the three truths' is real and skillful, so it is called 'one-three'. Without separating and separating, let's say it this way. 'Gua' means tying silk, which is not the meaning here; it may also mean hindrance.
也，謂但掛諸經也。《淮南子》云：「飛鳥不動不絓網羅」。《楚辭》云：「心絓而不解」。今皆開之，故云「皆悉決了」，余文可見。
次觀心眷屬，中二：先列、次釋。釋中二：先釋，次「明事」下寄此文，后總明功能。初文三：先釋，次判，三「又決」下開。初文自六：前二文中二，釋、結。釋二，如文。次約教者，亦如《止觀》記兼引《楞伽經》。此中前後合七眷屬，此之七名各有通別，別在於七。通名眷屬者，七皆于佛性自親愛莫不臣順，然別名中，前一從理，次四從事，次一從法，次一從行，于所從中，通局不等。初一名理俱通，后六名局義通，是故后六隨事別受名故。何者？業生名義亦通上下，事唯局凡。所言通者，從有漏業乃至不可思議業故。業是縛義，界內界外諸相併縛。愿生名通后二義復通前，業通兼愿，正是業系復由愿牽，是故「從勝」。依愿立名，事亦局凡，通非無愿亦從勝立名亦通后，事局小聖及以大賢，不通於凡。次應生名局義通小聖及以大賢，或有應來通得名應，事局大聖不通小賢。次法門者，名義乃通，通於四教能化所化、若師若弟、若境若智，事局出世不通於迷。次觀心者，名之與義通世出世，前二愛見唯世間故。然法門及以業愿通應莫不觀心，但為隨事得名既殊，故以觀
【現代漢語翻譯】 現代漢語譯本： 『也』，指的是僅僅掛礙于各種經書。《淮南子》說：『飛鳥不動就不會被網羅纏住』。《楚辭》說：『內心被掛礙而無法解脫』。現在全部打開這些掛礙，所以說『全部都徹底解決了』，其餘的文字可以自己理解。
其次觀察心識的眷屬，分為兩部分：先列出，然後解釋。解釋又分為兩部分：先解釋，然後在『明事』之後寄託這段文字，最後總的說明其功能。最初的文字分為三部分：先解釋，然後判斷，第三部分從『又決』開始展開。最初的文字自身分為六部分：前兩部分文字又分為兩部分，解釋和總結。解釋分為兩部分，如文字所示。其次是關於教義的人，也像《止觀》所記載的那樣，兼引用了《楞伽經》。這裡前後共有七種眷屬，這七種名稱各有共通和特別之處，特別之處在於這七種。共通之處在於都名為眷屬，因為七者都對佛性自發地親愛，沒有不臣服順從的，然而在不同的名稱中，第一個從理上說，其次四個從事上說，其次一個從法上說，其次一個從行上說，在所從屬的事物中，共通和侷限性不同。第一個名稱理和事都共通，后六個名稱在意義上是侷限的共通，因此後六個名稱隨著事物而分別接受名稱。為什麼呢？業生這個名稱在意義上既共通於上下，但在事上只侷限於凡夫。所說的共通，是從有漏業乃至不可思議業。業是束縛的意思，界內界外的各種現象都被束縛。愿生這個名稱共通於后兩種意義，又共通於前面的業生，業的束縛又由愿的牽引，所以說『從殊勝的方面』。依據願望來建立名稱，事上也侷限於凡夫，共通於沒有願望的情況，也從殊勝的方面來建立名稱，事上侷限於小聖以及大賢，不共通於凡夫。其次是應生，這個名稱在意義上侷限於小聖以及大賢，或者有應該來臨的情況，可以得到應生的名稱，事上侷限於大聖，不共通於小賢。其次是法門，這個名稱在意義上是共通的，共通於四教的能教化者和所教化者、老師和弟子、境界和智慧，事上侷限於出世，不共通於迷惑。其次是觀心，這個名稱和意義共通於世間和出世間，前兩種愛見只屬於世間。然而法門以及業愿共通於應生，沒有不觀心的，但因為隨著事物而得到的名稱不同，所以用觀
【English Translation】 English version: 'Also', refers to merely being attached to various scriptures. The Huainanzi says: 'A flying bird that does not move will not be caught in a net.' The Chu Ci says: 'The heart is entangled and cannot be freed.' Now, all these entanglements are opened up, hence it is said 'all are completely resolved,' the remaining text can be understood by oneself.
Next, observe the retinue of the mind, which is divided into two parts: first listing, then explaining. The explanation is further divided into two parts: first explaining, then entrusting this text after 'clarifying matters,' and finally generally explaining its function. The initial text is divided into three parts: first explaining, then judging, and the third part unfolds from 'also deciding.' The initial text itself is divided into six parts: the first two parts of the text are further divided into two parts, explanation and conclusion. The explanation is divided into two parts, as the text shows. Secondly, regarding those who teach the doctrine, it is also like what is recorded in Zhi Guan, also citing the Laṅkāvatāra Sūtra (楞伽經). Here, there are seven kinds of retinue in total, and these seven names each have common and special aspects, with the special aspect lying in the seven. The common aspect is that they are all called retinue, because all seven spontaneously love the Buddha-nature, and none do not submit and obey. However, in the different names, the first is from the perspective of principle (理), the next four are from the perspective of practice (事), the next one is from the perspective of Dharma (法), and the next one is from the perspective of conduct (行). In the things to which they belong, the commonality and limitations are different. The first name is common to both principle and practice, while the latter six names are limited in meaning and common. Therefore, the latter six names receive names separately according to things. Why? The name karma-born (業生) is common in meaning both above and below, but in practice it is limited to ordinary beings. What is said to be common is from defiled karma to inconceivable karma. Karma is the meaning of bondage, and all phenomena within and without the realms are bound. The name vow-born (愿生) is common to the latter two meanings, and also common to the preceding karma-born, the bondage of karma is also drawn by the traction of vows, hence it is said 'from the superior aspect.' According to the vow to establish the name, in practice it is also limited to ordinary beings, common to the situation of not having vows, and also from the superior aspect to establish the name, in practice it is limited to small sages and great worthies, not common to ordinary beings. Next is response-born (應生), this name is limited in meaning to small sages and great worthies, or there is a situation where one should come, one can obtain the name response-born, in practice it is limited to great sages, not common to small worthies. Next is Dharma-gate (法門), this name is common in meaning, common to the teachers and the taught of the four teachings, teachers and disciples, realms and wisdom, in practice it is limited to transcendence, not common to delusion. Next is contemplation of mind (觀心), this name and meaning are common to the mundane and the supramundane, the preceding two, love and views, only belong to the mundane. However, the Dharma-gate as well as karma and vows are common to response-born, none do not contemplate the mind, but because the names obtained according to things are different, therefore use contemplation
心別置科目。又《凈名》所答正從理觀，然亦未得觀心名者，以對事立稱觀道不專，故立觀心唯對一境。如是等義雖復分別，未判未開，前諸文中雖逐近略述，未若文后總判總開，故正釋后，復立一門。法門及觀，在後更自別開判。◎
法華玄義釋簽卷第十三 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十四
天臺沙門湛然述
◎○次利益妙中二：先釋名，次正釋。自行功德指前五妙，次後四妙已是益他，受化、得益於茲別立，益雖不等同歸法華，是故名為利益妙也。次正釋中，先開章，次依章解釋。解釋中所以不言序中益者，序但預表當益，當文無益可論。若作表義，神通妙中已略辨竟。
今初明來意中，初總標益意，次別明益。初文言「所為」者，謂前感應、神通、說法三妙不空即是利益，利益之人即是眷屬。次「釋論」下別明中二：初引他經得益不同，次「今經」下明今教妙益。初文中所引一論三經，並明由佛得王三昧，能身口兩益。語光指前神通，語聞指前說法，語身指前感應。又語身亦通感應神通。前言「不空過」者，若度破獲皆不唐捐，通是利益別號。引《凈名》中「法寶」是現身，「普照」是放光，「而雨」是說法。「華嚴思益放光
【現代漢語翻譯】 現代漢語譯本： 心別立科目（指另外設立科目）。而且《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中所回答的，正是從理性的角度觀察，然而也未得到觀心的名稱，因為對事設立觀道並不專一，所以設立觀心只針對一個境界。像這樣的意義即使再分別，也未判別未開顯，前面的文章中雖然根據相近的略述，不如文章後面總判總開，所以正式解釋之後，又設立一個門。法門以及觀，在後面會另外自行判別開顯。◎ 《法華玄義釋簽》卷第十三 大正藏第 33 冊 No. 1717 《法華玄義釋簽》 《法華玄義釋簽》卷第十四 天臺沙門湛然 述 ◎○其次是利益妙中的二個方面：先解釋名稱，然後正式解釋。自行功德指的是前面的五妙，其次後面的四妙已經是利益他人，受化、得益在這裡特別設立，利益雖然不等同但都歸於《法華經》（Lotus Sutra），因此名為利益妙。其次正式解釋中，先開章，然後依照章節解釋。解釋中之所以不提序中的利益，是因為序只是預先表述將要獲得的利益，正文沒有利益可以討論。如果作為表義，神通妙中已經略微辨析完畢。 現在開始說明來意，首先總標利益的意義，其次分別說明利益。第一段文字說『所為』，指的是前面的感應妙、神通妙、說法妙不空，就是利益，得到利益的人就是眷屬。其次『釋論』下分別說明中分為二：首先引用其他經典說明獲得利益的不同，其次『今經』下說明現在這部經的微妙利益。第一段文字中引用了一論三經，都說明由佛得到王三昧（Samādhi of the King），能夠身口兩方面都得到利益。語光指的是前面的神通，語聞指的是前面的說法，語身指的是前面的感應。而且語身也通感應和神通。前面說的『不空過』，如果度化、破除、獲得都不唐捐，都可通稱為利益的別號。引用《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）中，『法寶』是現身，『普照』是放光，『而雨』是說法。《華嚴思益放光
【English Translation】 English version: Furthermore, establishing separate categories in the mind. Moreover, the answers in the Vimalakīrti Nirdeśa Sūtra are based on rational observation, yet they do not attain the name of 'observing the mind,' because establishing the path of observation in relation to phenomena is not focused. Therefore, establishing 'observing the mind' is only directed towards a single object. Although such meanings are further distinguished, they are neither judged nor revealed. Although the preceding texts briefly describe them according to proximity, they are not as comprehensive as the overall judgment and revelation in the subsequent text. Therefore, after the formal explanation, another section is established. The Dharma gates and observation will be separately judged and revealed later. ◎ The Profound Meaning of the Lotus Sūtra with Commentary, Scroll 13 Taishō Tripiṭaka, Volume 33, No. 1717, The Profound Meaning of the Lotus Sūtra with Commentary The Profound Meaning of the Lotus Sūtra with Commentary, Scroll 14 Commented on by Śramaṇa Zhanran of Tiantai ◎○ Next are the two aspects within the 'Wonderful Benefit': first, explaining the name; second, the formal explanation. 'Self-cultivation merits' refers to the preceding five 'Wonderfuls,' while the subsequent four 'Wonderfuls' are already benefiting others. 'Receiving transformation' and 'attaining benefit' are specifically established here. Although the benefits are not identical, they all return to the Lotus Sūtra, hence the name 'Wonderful Benefit.' Next, in the formal explanation, first, opening the chapter; second, explaining according to the chapter. The reason for not mentioning the benefit in the introduction is that the introduction only prefigures the benefit to be obtained, and there is no benefit to discuss in the main text. If it is taken as a symbolic meaning, it has already been briefly discussed in the 'Wonderful of Supernatural Powers.' Now, to explain the intention, first, generally indicating the meaning of benefit; second, specifically explaining the benefit. The first passage, 'what is done,' refers to the fact that the preceding three 'Wonderfuls' of 'Response,' 'Supernatural Powers,' and 'Preaching' are not in vain, which is benefit. The people who receive the benefit are the retinue. Next, 'Commentary' below, the specific explanation is divided into two: first, citing other scriptures to show the difference in obtaining benefit; second, 'This Sūtra' below, explaining the wonderful benefit of the present teaching. The first passage cites one treatise and three scriptures, all explaining that by the Buddha, one obtains the Samādhi of the King, which can benefit both body and speech. 'Speech-light' refers to the preceding 'Supernatural Powers,' 'speech-hearing' refers to the preceding 'Preaching,' and 'speech-body' refers to the preceding 'Response.' Moreover, 'speech-body' also encompasses 'Response' and 'Supernatural Powers.' The preceding 'not passing in vain' means that if deliverance, destruction, and attainment are not in vain, they can all be generally called another name for benefit. Citing from the Vimalakīrti Nirdeśa Sūtra, 'Dharma treasure' is the manifestation of the body, 'universal illumination' is emitting light, and 'raining' is preaching. Avataṃsaka, Thinking Benefit, Emitting Light
」等者，彼《思益經》第二，網明菩薩放光遍照十方阿僧祇國，一切煩惱病苦遇光快樂；佛又放六度及一切法光，皆悉對治眾生慳等諸蔽及一切惑。具如彼經及《華嚴》等。次此經中二：先信解，次述成。領解文略，述成文廣，具有前來四妙，方有今文利益。言「不能盡」者，具如〈藥草〉。疏中明橫豎不及等，此明利益，益多故也。余意在文可見。
次明正說益中文自分二：先列，次釋。釋中初言「遠」者，此是跡門故且以大通為遠。于中又二：先通敘，次別釋。初文為四：初略述益由，次「善生」下明益相，三「死之」下結示，四「故文」下引證。益相中二：先標，次「始人天」下釋相。善生通淺深，惡滅亦通淺者，若依《大經》破無明位方名殺人；其實惡滅，具如今文通於初后。
次別釋中二：先結前生后，次列釋。列釋中二：先七，次十。初七中：先大師，次私釋。初文二：先列，次卻。以益反釋眷屬，由益成眷屬故也。七益中並以三藏菩薩為俗諦三昧五通益者，以未斷惑故；別教出假俗諦三昧六通益者，且語斷見思益，名為無漏通，望三藏菩薩全是有漏，是故且與無漏之名。章安云「開前」者，開小草為因果兩益，「合後」者，閤中道次第不次第為一實事益，「俱開俱合」，準此可知。「次第
【現代漢語翻譯】 現代漢語譯本：
『等』指的是《思益經》第二卷，網明菩薩（Net Light Bodhisattva，菩薩名）放出光明遍照十方阿僧祇（asamkhya，無數）國土，一切煩惱病苦遇到光明都感到快樂；佛又放出六度（paramita，佈施、持戒、忍辱、精進、禪定、智慧）及一切法光，都能對治眾生慳吝等各種弊病及一切迷惑。詳細內容見該經及《華嚴經》等。接下來此經中分為兩部分：先是信解，然後是述成。領解的文字簡略，述成的文字廣博，具有前述的四妙，才有本文的利益。說到『不能盡』，詳細內容見〈藥草喻品〉。疏中說明橫向豎向都無法窮盡等等，這裡說明利益，因為利益眾多。其餘含義在文中可以見到。
接下來闡明正說利益，文中自分為兩部分：先是列舉，然後是解釋。解釋中最初說『遠』，這是跡門（trace teaching）的緣故，暫且以大通智勝佛（Mahābhijñājñānābhibhū，佛名）為遠。其中又分為兩部分：先是通敘，然後是分別解釋。最初的文分為四部分：首先簡略敘述利益的由來，然後『善生』以下闡明利益的相狀，第三『死之』以下總結指示，第四『故文』以下引用證明。利益的相狀中分為兩部分：先是標示，然後『始人天』以下解釋相狀。善生通於淺深，惡滅也通於淺者，如果依照《大般涅槃經》，破除無明（avidya，佛教術語，指對事物真相的迷惑）的地位才稱為殺人；其實惡滅，完全如本文所說，通於初始和最終。
接下來分別解釋中分為兩部分：先是總結前面，引出後面，然後是列舉解釋。列舉解釋中分為兩部分：先是七種利益，然後是十種利益。最初的七種利益中：先是大乘大師的解釋，然後是私人的解釋。最初的文分為兩部分：先是列舉，然後是退卻。用利益反過來解釋眷屬，因為由利益成就眷屬。七種利益中都以三藏菩薩（Tripitaka Bodhisattva，精通三藏的菩薩）為俗諦（saṃvṛti-satya，世俗諦）三昧（samadhi，禪定）五通（abhijñā，天眼通、天耳通、他心通、宿命通、神足通）的利益，因為沒有斷除迷惑的緣故；別教（distinct teaching）出假（provisional）俗諦三昧六通（六神通在五神通基礎上加了漏盡通）的利益，暫且說是斷除見思惑（dṛṣṭi-heya and bhāvanā-heya，見惑和思惑）的利益，稱為無漏通（anāsrava-abhijñā，沒有煩惱的智慧），相對於三藏菩薩全是是有漏（sāsrava，有煩惱）的，所以暫且給予無漏之名。章安大師說『開前』，是說開小草為因果兩種利益，『合後』，是說合中道（madhyamaka，不落兩邊的中正之道）次第和不次第為一實事（one reality）的利益，『俱開俱合』，依照這個可以知道。『次第
【English Translation】 English version:
'Etc.' refers to the second volume of the Si Yi Jing (Siyi Sutra). Net Light Bodhisattva (Net Light Bodhisattva, name of a Bodhisattva) emits light that illuminates countless asamkhya (asamkhya, countless) lands in the ten directions. All afflictions, illnesses, and sufferings feel joy upon encountering the light. The Buddha also emits the light of the Six Perfections (paramita, generosity, morality, patience, diligence, concentration, and wisdom) and all dharmas, which can counteract the various faults of stinginess and all delusions of sentient beings. Detailed content can be found in that sutra and the Avatamsaka Sutra (Huayan Jing) etc. Next, this sutra is divided into two parts: first, faith and understanding; then, narration and completion. The text of understanding is brief, while the text of narration and completion is extensive, possessing the aforementioned Four Wonders, which is why this text is beneficial. As for 'cannot be exhausted,' detailed content can be found in the
Next, elucidating the benefit of the proper teaching, the text is divided into two parts: first, listing; then, explanation. In the explanation, the initial mention of 'distant' is because this is the trace teaching, so Great Universal Wisdom Excellence Buddha (Mahābhijñājñānābhibhū, name of a Buddha) is temporarily considered distant. Within this, there are two parts: first, a general narration; then, a separate explanation. The initial text is divided into four parts: first, a brief narration of the origin of the benefit; then, 'good birth' below elucidates the characteristics of the benefit; third, 'death of' below concludes and indicates; fourth, 'therefore the text' below cites proof. Within the characteristics of the benefit, there are two parts: first, indication; then, 'beginning with humans and devas' below explains the characteristics. 'Good birth' encompasses both shallow and deep, and 'destruction of evil' also encompasses the shallow. If according to the Mahaparinirvana Sutra (Daban Niepan Jing), only the position of destroying ignorance (avidya, Buddhist term, referring to delusion about the true nature of things) is called killing a person; in reality, the destruction of evil, as fully stated in this text, encompasses both the beginning and the end.
Next, the separate explanation is divided into two parts: first, connecting the preceding and generating the following; then, listing and explaining. The listing and explanation are divided into two parts: first, seven benefits; then, ten benefits. Within the initial seven benefits: first, the explanation of the great master; then, personal explanations. The initial text is divided into two parts: first, listing; then, retreat. Using benefits to explain relatives in reverse, because relatives are accomplished by benefits. Within the seven benefits, all use the Tripitaka Bodhisattva (Tripitaka Bodhisattva, a Bodhisattva proficient in the Tripitaka) as the benefit of mundane truth (saṃvṛti-satya, conventional truth) samadhi (samadhi, concentration) and the five supernormal powers (abhijñā, the divine eye, the divine ear, knowing others' minds, knowing past lives, and the power of spiritual travel), because they have not severed delusions; the benefit of the distinct teaching (distinct teaching) of provisional (provisional) mundane truth samadhi and the six supernormal powers (the six supernormal powers add the extinction of outflows to the five supernormal powers) is temporarily said to be the benefit of severing the delusions of views and thoughts (dṛṣṭi-heya and bhāvanā-heya, delusions of views and delusions of thought), called the outflow-free supernormal power (anāsrava-abhijñā, wisdom without afflictions). Relative to the Tripitaka Bodhisattva, who is entirely with outflows (sāsrava, with afflictions), it is temporarily given the name of outflow-free. Master Zhang'an said 'opening the preceding' means opening the small herbs into the two benefits of cause and effect, 'combining the following' means combining the middle way (madhyamaka, the middle path that does not fall into extremes) sequential and non-sequential into the benefit of one reality (one reality), 'both opening and combining,' can be known according to this. 'Sequential'
益」者，即是別中約教道說耳。次大師開為十益，於前七中亦不開中道次第不次第，唯于小草開為因果。又于中草開為聲聞、緣覺二益，更加方便、實報二益以成十益。于中二：先結前生后，次正釋。釋中二：先列，次正釋。釋中二：初釋，次問答料簡。初文二：初正釋，次「若粗妙機」下結。初中自為十，初果益中二：標、釋。「然因果益通二十五有」者，于果報身得現益相，故名「果益」。言「因益」者，謂內心轉修。今初果益中三：先釋，次「此清涼」下明益由，三「大經」下引經結益。初文者，文中從省，四趣自四，四人合一，六慾合一，色界七有同爲一釋。四空合一，一一文中皆云「其中眾生乃至冥顯兩益」者，語略意周，具如感應妙中明感應相，及同異中三十六句一界十界，並相對中苦樂關宜二十五有及別圓等。且語現益以對先世，據理則通現在未來，具如前文十界中說，不可盡具，思之可及。說不可並張，例不可全闕，一一皆出其苦相為機，次關宜等可知。初地獄中言「八大地獄」者，八熱地獄。地獄者，梵雲泥黎，此云苦具。言地獄者，從處為名，八中各有十六小獄以為眷屬，則八個十六成一百二十八並根本八，合成一百三十六獄。故《俱舍》云：「此下過二萬，無間深廣同，上七捺落迦，八增皆十
【現代漢語翻譯】 現代漢語譯本 『益』，指的是在別教中就道所說的利益。然後智者大師將其展開為十種利益，在前七種利益中，也沒有區分中道次第和不次第，只是在小草中區分了因和果。又在中草中區分了聲聞、緣覺兩種利益，並增加了方便、實報兩種利益，從而構成十種利益。在中草的兩種利益中：首先總結前文，引出後文，然後正式解釋。解釋中分為兩部分：先列出，然後正式解釋。解釋中又分為兩部分：先解釋，然後通過問答來辨析。第一部分分為兩點：先正式解釋，然後在『若粗妙機』下總結。正式解釋又分為十個方面，初果益中分為兩點：標明、解釋。『然因果益通二十五有』，在果報身上得到現世的利益相，所以稱為『果益』。『因益』，指的是內心的轉變和修行。現在初果益分為三點：先解釋，然後在『此清涼』下說明利益的由來，最後在『大經』下引用經文來總結利益。在第一部分中，文中有所省略，四趣自身為四，四人合為一，六慾合為一，七有同樣合為一種解釋。四空合為一，每一段文字都說『其中眾生乃至冥顯兩益』，文字簡略但意義周全，具體內容如感應妙中說明感應相，以及同異中三十六句一界十界，並相對中苦樂關宜二十五有及別圓等。且說現世的利益以對應前世，從道理上來說也貫通現在和未來，具體內容如前文十界中所說，不能全部詳盡，思考就可以領會。說明不可並列，例子不可全部缺失，每一個都指出其苦相作為根機，其次關宜等可以知道。最初在地獄中說『八大地獄』，指的是八熱地獄。地獄，梵文為Niraya（泥黎），這裡的意思是苦具。說地獄，是從處所來命名的，八大地獄中各有十六小獄作為眷屬，那麼八個十六就是一百二十八，加上根本的八個，合起來就是一百三十六個地獄。所以《俱舍論》說：『此下過二萬，無間深廣同，上七捺落迦，八增皆十』
【English Translation】 English version 『Benefit』 refers to the benefit spoken of in the Separate Teaching regarding the Path. Then Great Master Zhiyi expands it into ten benefits, and in the first seven benefits, there is no distinction between the gradual and non-gradual aspects of the Middle Way, only distinguishing between cause and effect in the small grasses. Furthermore, in the medium grasses, he distinguishes between the two benefits of Sravakas (聲聞，hearer-disciples) and Pratyekabuddhas (緣覺，solitary Buddhas), and adds the two benefits of Expedient and Real Reward to form the ten benefits. Among the two benefits of the medium grasses: first, summarize the previous and introduce the following, then formally explain. The explanation is divided into two parts: first list, then formally explain. The explanation is further divided into two parts: first explain, then analyze through questions and answers. The first part is divided into two points: first formally explain, then conclude under 『If the faculties are coarse or subtle』. The formal explanation is further divided into ten aspects, and the initial benefit of the first fruit is divided into two points: labeling and explaining. 『However, the benefits of cause and effect pervade the Twenty-five Existences』, obtaining the appearance of present benefit in the body of retribution, hence it is called 『fruit benefit』. 『Cause benefit』 refers to the transformation and cultivation of the inner mind. Now the initial benefit of the first fruit is divided into three points: first explain, then explain the origin of the benefit under 『This coolness』, and finally summarize the benefit by quoting scriptures under 『Great Sutra』. In the first part, the text is abbreviated, the Four Destinies are themselves four, the Four Persons are combined into one, the Six Desires are combined into one, and the Seven Existences are similarly combined into one explanation. The Four Emptinesses are combined into one, and each passage says 『Among these beings, even the two benefits of hidden and manifest』, the words are concise but the meaning is comprehensive, as detailed in the Wondrous Response, explaining the aspects of response, and the thirty-six sentences of one realm and ten realms in Similarities and Differences, and the Twenty-five Existences of suffering and joy in Relation, and the Separate and Perfect, etc. Moreover, speaking of present benefits to correspond to previous lives, in principle it also penetrates the present and future, as detailed in the previous text on the Ten Realms, which cannot be fully detailed, but can be understood through contemplation. The explanation cannot be juxtaposed, and the examples cannot be completely omitted, each pointing out its suffering aspect as the root faculty, and the suitability of the occasion can be known. Initially, in the hells, it is said 『Eight Great Hells』, referring to the Eight Hot Hells. Hell, in Sanskrit, is Niraya (泥黎), which here means implements of suffering. Saying hell, is named from the place, and each of the Eight Great Hells has sixteen small hells as its retinue, so eight sixteens are one hundred and twenty-eight, plus the fundamental eight, totaling one hundred and thirty-six hells. Therefore, the Abhidharmakosa says: 『Below this, passing twenty thousand, the Avici (無間，uninterrupted) is deep and wide, the upper seven Naraka (捺落迦，hells), the eight increases are all ten』
六，謂煻煨糞屎、鋒刃烈河增，各住彼四方。」無間四門既各有四，上七亦然。「八寒」者，且準他文云百三十六，若準列八文，一頞部陀，此云皰，謂寒風逼身生皰；二刺部陀，此云皰烈；三頞哳咜；四嚯嚯婆；五唬唬婆，此並從聲為名也；六嗢缽羅，此云青蓮華；七缽特摩，此云紅蓮華；八摩訶缽特摩，此云大紅蓮華，此並隨身色為名也。並在前所說地獄傍，本處在下、支派不定，或近山河江海地下空及余處。鬼本處在閻魔王界，故此洲下過五百由旬有琰魔界，從廣量亦爾。從此展轉以居余處，或有端正受諸快樂，猶如天中尚有醜陋，今文稍略。地獄諸相廣如《觀佛三昧》、《正法念》、《阿含》、《婆沙》、《俱舍論》等。「水陸空」者，此三是畜生所依處也。《大論》又有三類攝畜生盡，謂晝行、夜行、晝夜行。「五衰相」者，一者頭上華萎，二者腋下汗出，三者項中光滅，四者兩目數瞬，五者不樂本座如瘡等。「八聖種」者，具如《止觀》第八記。余由證二文，可見。
因益中二：先與果益對辨難易同異，次正釋。初文者，一果辨多果則難，一心辨多因則易，故於一人心中可辨二十五有因益之相，以王三昧力而應之也。正釋又三：初正釋，次「合而」下明益由，三「大經」下結。初文又二：先正釋，
【現代漢語翻譯】 六，指的是煻煨糞屎地獄、鋒刃地獄、烈河地獄等，各自位於（無間地獄）四方。無間地獄的四個門，每個門各有四個（小地獄），上面的七層地獄也是這樣。『八寒地獄』，暫且按照其他經文所說，共有百三十六個。如果按照列舉的八個地獄來說：第一是頞部陀（Arbuda），意為『皰』，指寒風侵襲身體生出水皰；第二是刺部陀（Nirarbuda），意為『皰裂』，指水皰破裂；第三是頞哳咜（Atata）；第四是嚯嚯婆（Hahava）；第五是唬唬婆（Huhuva），這幾個都是根據聲音來命名的；第六是嗢缽羅（Utpala），意為『青蓮華』；第七是缽特摩（Padma），意為『紅蓮華』；第八是摩訶缽特摩（Mahapadma），意為『大紅蓮華』，這幾個是根據身體的顏色來命名的。這些地獄都在前面所說的地獄旁邊，根本位置在下面，分支位置不固定，或者靠近山河江海的地下空間以及其他地方。鬼的根本位置在閻魔王（Yama）的管轄範圍，所以在這個洲下面過五百由旬（Yojana）的地方有閻魔王的境界，從廣度上來說也是這樣。從此輾轉居住在其他地方，有的鬼相貌端正，享受各種快樂，就像天人中也有醜陋的。現在的經文稍微省略了。地獄的各種景象，詳細地記載在《觀佛三昧經》、《正法念處經》、《阿含經》、《婆沙論》、《俱舍論》等經典中。『水陸空』，這三個地方是畜生所居住的地方。《大智度論》又有三種分類概括了所有的畜生，即晝行、夜行、晝夜行。『五衰相』，一是頭上華萎謝，二是腋下出汗，三是脖子上的光芒消失，四是兩眼頻繁眨動，五是不喜歡原來的座位，像坐在瘡上一樣。『八聖種』，詳細內容記載在《止觀》第八卷中。其餘的可以從引用的兩段經文中看到。 因為利益中有兩種：一是將原因的利益與結果的利益對比，辨別難易同異；二是正式解釋。第一段經文是說，從結果來辨別多個結果就難，從一心來辨別多個原因就容易，所以在一個人心中可以辨別二十五有（二十五種存在狀態）的原因利益之相，憑藉國王的三昧（Samadhi）之力來適應它。正式解釋又分為三部分：一是正式解釋，二是『合而』以下說明利益的由來，三是『大經』以下總結。第一段經文又分為兩部分：一是正式解釋，
【English Translation】 Six, refers to the Tāngwēi Fènshǐ (Hot Ashes and Excrement) hell, Fēngrèn (Sharp Blades) hell, Lièhé (Raging River) hell, etc., each located in the four directions of (Avici hell). The four gates of Avici hell each have four (smaller hells), and the seven levels above are also like this. 'Eight Cold Hells', according to other scriptures, there are one hundred and thirty-six in total. If according to the listed eight hells: first is Arbuda (皰, meaning 'blister'), referring to cold winds attacking the body and causing blisters; second is Nirarbuda (皰烈, meaning 'blister burst'), referring to the bursting of blisters; third is Atata (頞哳咜); fourth is Hahava (嚯嚯婆); fifth is Huhuva (唬唬婆), these are all named according to their sounds; sixth is Utpala (嗢缽羅, meaning 'blue lotus'); seventh is Padma (缽特摩, meaning 'red lotus'); eighth is Mahapadma (摩訶缽特摩, meaning 'great red lotus'), these are all named according to the color of the body. These hells are all next to the previously mentioned hells, with the fundamental location below, and the branch locations are not fixed, either near the underground space of mountains, rivers, seas, or other places. The fundamental location of ghosts is within the jurisdiction of Yama (閻魔王), so five hundred Yojanas (由旬) below this continent is the realm of Yama, and the extent is also like this. From here, they move to live in other places, and some ghosts have upright appearances and enjoy various pleasures, just like there are also ugly ones among the Devas (天人). The current scripture is slightly abbreviated. The various appearances of hell are described in detail in the 'Contemplation of Buddha Samadhi Sutra', 'Sutra on the Establishment of Mindfulness of the Correct Dharma', 'Agama Sutras', 'Mahavibhasa', 'Abhidharma-kosa', and other classics. 'Water, land, and air', these three places are where animals live. The 'Mahaprajnaparamita Sastra' also has three categories that encompass all animals, namely diurnal, nocturnal, and both diurnal and nocturnal. 'Five signs of decay', first, the flowers on the head wither; second, sweat comes out from under the armpits; third, the light on the neck disappears; fourth, the eyes blink frequently; fifth, one does not like the original seat, as if sitting on a sore. 'Eight Noble Seeds', detailed content is recorded in the eighth volume of 'Mohe Zhiguan'. The rest can be seen from the two quoted passages. Because there are two types of benefits: first, compare the benefits of the cause with the benefits of the result, and distinguish the ease, difficulty, similarities, and differences; second, formally explain. The first passage says that it is difficult to distinguish multiple results from the result, and it is easy to distinguish multiple causes from one mind, so in one person's mind, one can distinguish the aspects of the benefits of the causes of the twenty-five existences (twenty-five states of existence), relying on the Samadhi (三昧) power of the king to adapt to it. The formal explanation is divided into three parts: first, the formal explanation; second, the explanation of the origin of the benefits from 'combining'; third, the conclusion from 'Mahayana Sutra'. The first passage is divided into two parts: first, the formal explanation;
次「如是等」下結。初又二：初總釋，次「若無」下別釋。「四因壞益」者，四趣因也。「二十一因成益」者，四趣已上至非想也。此語先持五戒頓離四趣因者是也。「一因成」者，非想也，此一無壞故也。「一因壞」者，此一唯壞無成。此中明益，不可更云成此一故也。此語先破地獄因，說中間漸離，故迭有成壞，意亦可知。若成就地獄及壞非想，非此中意。六天因果，前三具如《正法念》等，三界因果具如《俱舍》、《婆沙》。
次別釋中，亦四趣四人各辨、六慾色空合明。初四趣壞中二：先釋，次「此名」下結益。初又二：先地獄中二，先正明惡有，「欲離」下立機緣中二：初直明，二明得繩者，具如《止觀》第七記。次餘三趣因相，略如《止觀》十心中。于中又二：先正明有相，次「欲離」下辨機緣。初文自三，次機緣如文，次辨二十一因者又二：謂人、天，各先辨相、次機感。初文先四人，中二：先正釋因相，次明機感。初又三：先總標人因，次列，三判。此中但是略論機應，正文在下，二十一有一時總明。
次六慾亦三：先總辨因，次「故云」下與四趣四人對辨同異，三「若修」下別明因相，六文不同。此中乃至下四禪四空不別明機感，總在無色文后一時通明。次四禪中，四禪自為四有，于
【現代漢語翻譯】 現代漢語譯本： 接下來是總結『如是等』。首先分為兩部分：首先是總體的解釋，然後是『若無』以下的分別解釋。『四因壞益』指的是四惡道的因。『二十一因成益』指的是四惡道以上直到非想非非想處的因。這句話指的是先持五戒就能立即脫離四惡道之因。『一因成』指的是非想非非想處，因為這一個因不會被破壞。『一因壞』指的是這個因只有壞滅而沒有成就。這裡說明的是增益，不能再說是成就這一個因。這句話說的是先破除地獄之因，然後說中間逐漸脫離，所以交替有成就和壞滅，意思也是可以理解的。如果成就地獄之因以及壞滅非想非非想處之因，就不是這裡的意思。六慾天之因果，前三天的內容詳細記載在《正法念處經》等經典中，三界之因果詳細記載在《俱舍論》、《大毗婆沙論》中。
接下來是分別解釋，也分別辨析四惡道和四種人，以及將六慾天、色界天和無色界天合在一起說明。首先是四惡道的壞滅，分為兩部分：先解釋，然後是『此名』以下的總結增益。首先又分為兩部分：先在地獄中分為兩部分，先正面說明惡業果報，『欲離』以下建立機緣，分為兩部分：首先是直接說明，其次是說明得到繩索的人，詳細記載在《止觀》第七卷中。接下來是其餘三惡道的因相，簡略記載在《止觀》十心中。其中又分為兩部分：先正面說明果報之相，然後是『欲離』以下辨析機緣。首先，經文自身分為三部分，其次，機緣如經文所說，再次，辨析二十一因又分為兩部分：即人道和天道，各自先辨析果報之相，然後是說明機感。首先，經文先說四種人，分為兩部分：先正面解釋因相，然後是說明機感。首先又分為三部分：先總標人道之因，然後是列舉，三是判斷。這裡只是簡略地論述機應，正文在下面，二十一種因有時會總體說明。
接下來是六慾天，也分為三部分：首先是總體辨析因，然後是『故云』以下與四惡道和四種人對比辨析相同和不同之處，三是『若修』以下分別說明因相，六種經文不同。這裡乃至下方的四禪天和四空天不分別說明機感，總是在無色界天之後一時統一說明。接下來是四禪天，四禪天自身作為四有（caturyoni）。
【English Translation】 English version: Next is the conclusion of 'suchness and so on'. Initially, it's divided into two parts: first, a general explanation, and then a separate explanation from 'if there is no' onwards. 'Four causes of destruction and benefit' refers to the causes of the four lower realms (catasro gati). 'Twenty-one causes of achievement and benefit' refers to the realms above the four lower realms up to the Realm of Neither Perception Nor Non-Perception (naivasamjnanasamjnayatana). This statement refers to those who, by first upholding the five precepts (panca-sila), immediately detach from the causes of the four lower realms. 'One cause of achievement' refers to the Realm of Neither Perception Nor Non-Perception, because this one cause is not destroyed. 'One cause of destruction' refers to this one, which only has destruction and no achievement. Here, it clarifies the benefit, and it cannot be further said to achieve this one. This statement speaks of first breaking the cause of hell (naraka), and then gradually detaching in the middle, so there are alternating achievements and destructions, and the meaning can also be understood. If achieving the cause of hell and destroying the Realm of Neither Perception Nor Non-Perception, it is not the meaning here. The causes and effects of the six desire heavens (kama-deva) are fully described in texts such as the Shobhama Sattva Sutra, and the causes and effects of the Three Realms (trayo dhatavo) are fully described in the Abhidharma-kosa and the Mahavibhasa.
Next, in the separate explanation, the four lower realms and the four types of people are also distinguished, and the six desire heavens, the form realm heavens (rupa-dhatu), and the formless realm heavens (arupa-dhatu) are combined and explained together. First, the destruction in the four lower realms is divided into two parts: first, the explanation, and then the conclusion of benefit from 'this is called' onwards. First, it is further divided into two parts in hell: first, directly clarifying the evil retribution, and establishing the opportunity from 'desiring to leave' onwards, divided into two parts: first, directly clarifying, and second, clarifying those who obtain the rope, which is fully recorded in the seventh volume of Mo-ho chih-kuan. Next, the causal characteristics of the remaining three lower realms are briefly recorded in the ten minds of Mo-ho chih-kuan. Among them, it is further divided into two parts: first, directly clarifying the appearance of retribution, and then distinguishing the opportunity from 'desiring to leave' onwards. First, the text itself is divided into three parts, second, the opportunity is as the text says, and third, distinguishing the twenty-one causes is further divided into two parts: namely, the human realm (manusya) and the heavenly realm (deva), each first distinguishing the appearance of retribution, and then clarifying the response to the opportunity. First, the text first speaks of the four types of people, divided into two parts: first, directly explaining the causal characteristics, and then clarifying the response to the opportunity. First, it is further divided into three parts: first, generally marking the cause of the human realm, then listing, and third, judging. Here, it is only a brief discussion of the response to the opportunity, the main text is below, and the twenty-one causes are sometimes explained in general.
Next are the six desire heavens, also divided into three parts: first, generally distinguishing the causes, then contrasting and distinguishing the similarities and differences with the four lower realms and the four types of people from 'therefore it is said' onwards, and third, separately clarifying the causal characteristics from 'if cultivating' onwards, the six texts are different. Here, even the four dhyanas (catvari-dhyanani) and the four formless realms below do not separately clarify the response to the opportunity, and are generally explained together at one time after the text on the formless realm. Next are the four dhyanas, the four dhyanas themselves serve as the four existences.
中初禪加梵王，四禪加無想，故略釋所加；仍不明五聖，但是文略。次問答引舊等，可知。次四空，文略。次結又二：初正結，次引證。次「合而」下正明益由。結文可知。
三聲聞益，中二：先明修因意，次「若持戒」下正釋。初中言「牦牛」者，由愛尾故，人貪其尾，乃害其身。《說文》云：「西夷長尾牛也。」有作貓字，是人間捕鼠者，非此中義。又有作貓字，未知所從，正應作「牦」字。
次正釋中亦三：先正釋，次益由，三「大經」下結益。初又二：先釋、次結位。初又二：先明破見、次明破思。初又二：先釋，次「是為」下結。初又二：初明所修之法通伏愛見以為機緣，初明出家修戒在五停心前；次「若均」下行相。又三：初五停心位，次「賢名」下四善根位。言「如救頭然」者，如《止觀》第七記。三「一剎那」下初果位，文相併略，但列大位耳，細相不論。次修道中二：謂超果及次第也。次結位及由結，可知。此中節節有機感相，尋之可見。以明賢位及明見道修道等，處處須加故爾。
次明支佛又三：先略明行相，次「此人」下略明機應，三結位。與聲聞共為中草，故云「猶」也。次言「華飛釧動」者，論云：「有國王觀華飛葉動得辟支佛」。「釧動」者，《禪經》云：「有國王
【現代漢語翻譯】 現代漢語譯本：初禪加上梵天王，四禪加上無想天，所以簡略解釋了所加的內容；仍然沒有明確說明五聖位，只是因為文辭簡略。接下來的問答引用舊文等，可以理解。再接下來是四空定，文辭簡略。最後是總結，又分為兩部分：首先是正式的總結，然後是引用論證。接著『合而』之後，正式說明利益的由來。總結的文辭可以理解。
三、聲聞的利益，分為兩部分：首先說明修習的原因，然後從『若持戒』開始正式解釋。在第一部分中提到『牦牛』，是因為牦牛愛惜自己的尾巴，人們貪圖它的尾巴，反而會傷害它的身體。《說文解字》說：『牦牛是西方的長尾牛。』有人寫作『貓』字，是指人間捕捉老鼠的貓，不是這裡的含義。還有人寫作『貓』字，不知道從何而來，應該寫作『牦』字。
接下來正式解釋的部分也分為三部分：首先是正式解釋，然後是利益的由來，第三部分從『大經』開始總結利益。首先的正式解釋又分為兩部分：首先是解釋，然後從『是為』開始總結。首先的解釋又分為兩部分：首先說明所修習的法門普遍能夠降伏愛見煩惱，作為修行的機緣，首先說明出家修持戒律在五停心觀之前；然後從『若均』開始說明行相。行相又分為三部分：首先是五停心觀位，然後從『賢名』開始是四善根位。說到『如救頭燃』，就像《止觀》第七卷所記載的那樣。第三部分從『一剎那』開始是初果位，文辭和相狀都比較簡略，只是列出大的位次，詳細的相狀沒有論述。接下來修道中分為兩部分：指超越果位和次第修證。接下來總結位次和利益的由來，可以理解。這裡每一節都有機感相應的相狀，仔細尋找就可以看到。因為要說明賢位以及見道修道等，所以處處需要補充說明。
接下來說明辟支佛，又分為三部分：首先簡略說明行相，然後從『此人』開始簡略說明機緣感應，第三部分是總結位次。辟支佛和聲聞共同作為中等的草木，所以說『猶』。接下來提到『華飛釧動』，論中說：『有國王觀看花朵飛舞、樹葉飄動而證得辟支佛』。『釧動』，《禪經》中說：『有國王』
【English Translation】 English version: The first Dhyana (Chán) is added with Brahma King (Fànwáng), the fourth Dhyana is added with Non-Thought (Wúxiǎng), hence the brief explanation of what is added; still not clearly explaining the Five Sages (Wǔ shèng), but it is only because the text is brief. The following questions and answers cite old texts, which can be understood. Next are the Four Formless Realms (Sì kōng), the text is brief. Next is the conclusion, which is divided into two parts: first, the formal conclusion, and second, the citation of evidence. Then, after 'Combining (Hé ér),' it formally explains the origin of the benefits. The concluding text can be understood.
Three, the benefits of the Śrāvaka (Shēngwén), divided into two parts: first, explaining the intention of cultivating the cause, and then from 'If holding precepts (Ruò chí jiè)' onwards, formally explaining. In the first part, mentioning 'Yak (Máoniú),' it is because the yak cherishes its tail, and people covet its tail, which harms its body. The 'Shuōwén Jiězì' says: 'The yak is a long-tailed ox from the Western Barbarians.' Some write the character 'cat (Māo),' which refers to the cat that catches mice in the human world, not the meaning here. Others write the character 'cat (Māo),' but it is unknown from where it comes, it should be written as 'yak (Máo).'
Next, the part of formal explanation is also divided into three parts: first, the formal explanation, then the origin of the benefits, and the third part starts from 'Great Sutra (Dà jīng)' to summarize the benefits. The first formal explanation is divided into two parts: first, the explanation, and then from 'Is for (Shì wèi)' onwards, the conclusion. The first explanation is divided into two parts: first, explaining that the Dharma (法) cultivated can universally subdue the afflictions of love and views (ài jiàn), as a condition for cultivation, first explaining that renouncing home to cultivate precepts is before the Five Stopping Thoughts (Wǔ tíng xīn); then from 'If equal (Ruò jūn)' onwards, explaining the characteristics of practice. The characteristics of practice are divided into three parts: first, the position of the Five Stopping Thoughts, then from 'Virtuous name (Xián míng)' onwards, the position of the Four Good Roots (Sì shàn gēn). Saying 'Like saving a burning head (Rú jiù tóu rán),' is like what is recorded in the seventh volume of 'Zhǐ Guān.' The third part starts from 'One kṣaṇa (Yī chànà)' onwards, which is the position of the First Fruit (Chū guǒ), the text and characteristics are relatively brief, only listing the major positions, and the detailed characteristics are not discussed. Next, in the cultivation path, it is divided into two parts: referring to transcending the fruit position and gradual cultivation. Next, summarizing the position and the origin of the benefits can be understood. Here, each section has the characteristics of the corresponding opportunity and response, which can be seen by careful searching. Because it is necessary to explain the virtuous position and the path of seeing and cultivating, it is necessary to add explanations everywhere.
Next, explaining the Pratyekabuddha (Bìzhīfó), it is divided into three parts: first, briefly explaining the characteristics of practice, then from 'This person (Cǐ rén)' onwards, briefly explaining the opportunity and response, and the third part is summarizing the position. The Pratyekabuddha and the Śrāvaka together serve as the middle grass and trees, so it says 'still (yóu)'. Next, mentioning 'Flowers fly and bracelets move (Huā fēi chuàn dòng),' the treatise says: 'There was a king who attained Pratyekabuddhahood by watching flowers flying and leaves moving.' 'Bracelets move (Chuàn dòng),' the 'Zen Sutra (Chán jīng)' says: 'There was a king'
令宮女摩身為镮釧鬧，令漸漸減釧，乃至唯一則不復聲，因思此聲從因緣生悟辟支佛。亦如獼猴見支佛坐禪，後於余處見諸外道種種苦行，乃教外道跏趺而坐，手捻其口合其眼。諸外道嘆云：必有勝法。外道受教，皆證支佛。」
五六度，中二：先釋、次由。文闕引《大經》結。初文又二：先釋、次結位。初釋中四：先總，次「若行」下別明行相。三「六蔽」下指教。四「以伏」下功能。初二如文。破人言「四」者，謂如幻等四。破天言「十七三昧」者，二十五有除四人四趣，猶有十七，謂欲界六，色界七，謂四禪、無想、梵王、五含，無色四。三明六度對破六道，出《地持》、《菩薩戒本》。
六通教益中亦但釋、由。釋中三：先總標三乘，次釋，次結。初如文。次文二：先二乘，次菩薩。初文二：先破見，次破思。如文。言「總別慈悲」者，例如前文，前文云「合而言之」即是總也，「別而言之」即是別也。亦是通別，通以慈悲用二十五三昧加之。別者，若令伏見思時，用菩薩本初自伏見思中慈悲弘誓熏之；若令入空則用菩薩本初修空時慈悲弘誓加之；假中準此，思之可知。
七別人，亦先釋、次由。釋中二：先總、次別。總中言「一念」等者，但期心在果耳，如前廣釋。
八明圓人，
【現代漢語翻譯】 讓宮女摩挲身體，身上的環釧發出喧鬧的聲音，（後來）逐漸減少環釧的數量，乃至只剩一個的時候就不再發出聲音，（國王）因此思索這聲音從因緣而生，領悟了辟支佛（Pratyekabuddha，獨覺佛）。也像獼猴看見辟支佛坐禪，後來在其他地方看見各種外道進行種種苦行，就教外道們跏趺而坐，用手捏住他們的嘴巴，合上他們的眼睛。外道們讚歎說：『（這）必定有殊勝的佛法。』外道們接受教導，都證得了辟支佛的果位。
五、六度，分為兩部分：首先是解釋，其次是原因。經文中缺少引用《大般涅槃經》的結尾。最初的解釋又分為兩部分：先是解釋，然後是總結果位。最初的解釋又分為四個部分：首先是總說，其次是『若行』之後分別說明行相。第三是『六蔽』之後指明教義。第四是『以伏』之後說明功能。最初的兩個部分如經文所示。破斥他人所說的『四』，指的是如幻等四種。破斥天人所說的『十七三昧（Samadhi，三昧）』，指的是二十五有（指三界中的二十五種生存狀態）除去四惡趣和四聖道，還剩下十七種，即欲界六天，色界七天（指四禪天、無想天、梵王天、五凈居天），以及無色界四天。第三部分說明六度對治六道，出自《地持經》、《菩薩戒本》。
六、六通的教益中也只是解釋和原因。解釋分為三個部分：首先是總標三乘，其次是解釋，最後是總結。最初的部分如經文所示。其次的部分分為兩個部分：先是二乘，然後是菩薩。最初的部分分為兩個部分：先是破除見惑，然後是破除思惑。如經文所示。所說的『總別慈悲』，例如前面的經文，前面的經文說『合而言之』就是總，『別而言之』就是別。也是通別，通是指用慈悲加上二十五三昧。別是指，如果讓（眾生）降伏見思惑的時候，用菩薩最初降伏見思惑時的慈悲弘誓來熏習他們；如果讓他們進入空性，就用菩薩最初修空性時的慈悲弘誓來加持他們；假觀和中觀可以依此類推，思考就可以明白。
七、別教的人，也是先解釋，然後是原因。解釋分為兩個部分：先是總說，然後是別說。總說中說的『一念』等，只是期望心在果位上，如前面廣為解釋的那樣。
八、說明圓教的人，
【English Translation】 Let the palace maids caress the body, causing the bracelets and anklets to make a noisy sound. Gradually reduce the number of bracelets, until only one remains, and it no longer makes a sound. (The king) then contemplates that this sound arises from conditions, and attains enlightenment as a Pratyekabuddha (獨覺佛, Solitary Buddha). It is also like a monkey seeing a Pratyekabuddha sitting in meditation, and later seeing various heretics elsewhere practicing various ascetic practices. The monkey then teaches the heretics to sit in the lotus position, pinching their mouths shut and closing their eyes. The heretics exclaim: 'This must be a superior Dharma.' The heretics accept the teaching and all attain the fruit of Pratyekabuddha.
Five, the Six Paramitas (六度, Six Perfections), divided into two parts: first, explanation; second, the reason. The text lacks the concluding citation from the Nirvana Sutra (大般涅槃經). The initial explanation is further divided into two parts: first, explanation; then, a conclusion on the stage of attainment. The initial explanation is divided into four parts: first, a general statement; second, after 'if practicing,' a separate explanation of the aspects of practice. Third, after 'the six obscurations' (六蔽), pointing out the teachings. Fourth, after 'by subduing,' the function. The first two parts are as in the text. The 'four' refuted by others refer to the four like illusion, etc. The 'seventeen Samadhis' (三昧, meditative states) refuted by the heavenly beings refer to the seventeen remaining after removing the four evil destinies and the four noble paths from the twenty-five realms of existence (指三界中的二十五種生存狀態): the six heavens of the desire realm, the seven of the form realm (the four Dhyana heavens, the Non-Perception Heaven, the Brahma Heaven, and the Five Pure Abodes), and the four of the formless realm.
Six, the benefits of the Six Supernatural Powers (六通) also consist only of explanation and reason. The explanation is divided into three parts: first, a general statement of the Three Vehicles; second, explanation; and third, conclusion. The initial part is as in the text. The second part is divided into two parts: first, the Two Vehicles; second, the Bodhisattva. The initial part is divided into two parts: first, breaking through the delusions of views; second, breaking through the delusions of thought. As in the text. The 'general and specific compassion' refers to, for example, the preceding text, where 'speaking collectively' is general, and 'speaking separately' is specific. It is also general and specific, where the general refers to adding the twenty-five Samadhis with compassion. The specific refers to, if causing (beings) to subdue the delusions of views and thoughts, using the compassionate vows made by the Bodhisattva when initially subduing their own delusions of views and thoughts to influence them; if causing them to enter emptiness, using the compassionate vows made by the Bodhisattva when initially cultivating emptiness to bless them; the same principle applies to the provisional and middle views, which can be understood through contemplation.
Seven, the Separate Teaching (別教), also first explains, then gives the reason. The explanation is divided into two parts: first, general; second, specific. The 'one thought' etc. in the general statement only refers to the mind being focused on the fruit, as explained extensively earlier.
Eight, explaining the Perfect Teaching person,
中二：先明總別，次明機緣。初又二：先總、次別。總中亦言「一念系緣」等，當知二名二義同異永別。次「若歷」下別中言「十種境」者，陰入等十境也。蒙加益等可知。
九變易者，在方便土，于中為五：初辨人類，次「故下文」下引證，三「是人」下辨利鈍，四「是為」下明益相，五「若分別」下辨土體一異。初文云「前八番中四處或九處」者，「四處」謂四教中各有斷通惑者生於彼界。言「九處」者，三藏二人，通教三人，別教三人謂住行向，圓教一人謂凈六根。次引證中引四文也。此經可見。《勝鬘》當知菩薩義兼三教，《楞伽》三人義當四人俱生彼土，《大論》文反舉真以釋似。五明土一異者，隨機所見二義常存。
第十實報益中三：先總舉人類，次「但無明」下明益相，三「若分別」下正辨土體一異。初言「八番之中兩人」者，別教地前、圓教住前在同居土，得入此位，進斷無明生實報土。「方便土又二人」者，是前四人中后之二人也。此之二人，先已入于斷見思惑及無知位生方便土，于彼土中進斷無明亦生實報。次文言「三賢十聖住果報」者，名雖似別，義必依圓，以別證道同圓教故，即是兩處十地合說。
次結，中三：初「若粗」下總結文旨，次「是為」下結益由，三「故令」
下結正益人。
次料簡中初問答者，二十五有其名雖遍，一一有上惑有淺深，是故重重用二十五。故《大經》云：「二十五有有我不耶？」次「問三諦在極亦通凡」者，由前答云破實報土顯王三昧三諦了了，既云破實報土，狀當三諦唯在於佛，是故更問亦通凡不？答中意者，三諦名理實無深淺，由證不證故分凡聖。初云五陰即是俗諦，陰既至佛，當知俗諦亦通至佛。言「無等等」者，如前第二卷記，為顯后地云「破實報」耳。妙境觀法實通凡聖，此中亦是寄文分別，令易解故作三諦相，其一一諦無非究竟；若不爾者，如何五陰而至於佛？后問答中二：初簡二文，次取後文。于中又四：先示遠相，次「從是」下明遠益由，三「彼之」下明益相，四「斯等」下結前生后。初二如文。三益相中二：初明已入實益，次「於時」下明未入實者。初文又二：初正明，次引證。初又二：初得入自滿，次益他。次引證中，成道證自、法輪證他。次文若為未入者復須成熟，又為五：初標忘不忘二人不同，次「忘者」下明忘者須熟，三「或多以」下明成熟不同，四「生方便」下明入實之處，五「如千」下示入實之人。故知前明四種結緣、四種成熟，處處得益，成內外眷屬，及感應中過去感應，並境妙中明二諦意，尚取本行菩薩道時而
【現代漢語翻譯】 現代漢語譯本 能使結緣者獲得真正的利益。
接下來是關於『料簡』中的初次問答，雖然『二十五有』（三界二十五種存在狀態）這個名稱很普遍，但每一個『有』都存在著惑障的深淺，因此需要反覆使用『二十五有』這個概念。《大經》（涅槃經）中說：『二十五有中存在著『我』嗎？』
其次是『問三諦在極亦通凡』，因為之前的回答說破除了實報土（佛的報身所居之土）而顯現了王三昧（一種甚深的禪定）和三諦（空、假、中三諦）的明瞭。既然說破除了實報土，那麼三諦似乎只存在於佛的境界，所以進一步提問：三諦也同樣適用於凡夫嗎？回答的意旨是，三諦的名稱和道理實際上沒有深淺之分，只是因為證悟與否才區分了凡夫和聖人。最初說五陰（色、受、想、行、識五蘊）即是俗諦（世俗諦），五陰既然可以達到佛的境界，那麼可知俗諦也同樣可以達到佛的境界。說到『無等等』，如前第二卷所記載，是爲了顯示后地的『破實報』而已。妙境觀法（觀察不可思議境界的修行方法）實際上貫通凡夫和聖人，這裡也是借用文字進行分別，爲了容易理解才作三諦的相狀，其實每一個諦都無非是究竟的真理；如果不是這樣，五陰又怎麼能達到佛的境界呢？
後面的問答分為兩部分：首先是簡別兩段經文，然後是選取後面的經文。其中又分為四個部分：首先是展示遙遠的相狀，其次是從『從是』開始說明遙遠的利益來源，第三是『彼之』開始說明利益的相狀，第四是『斯等』開始總結前文並引出後文。前兩個部分如經文所示。第三部分關於利益的相狀分為兩部分：首先是說明已經進入真實利益的人，其次是從『於時』開始說明尚未進入真實利益的人。第一部分又分為兩部分：首先是正面說明，其次是引用證據。正面說明又分為兩部分：首先是獲得進入自滿的境界，其次是利益他人。其次引用證據，成道是爲了證明自身的證悟，轉法輪是爲了利益他人。
接下來，對於尚未進入真實利益的人，還需要進一步成熟，又分為五個方面：首先是標明忘失和不忘失的兩種人不同，其次是從『忘者』開始說明忘失的人需要成熟，第三是『或多以』開始說明成熟的方式不同，第四是『生方便』開始說明進入真實之處，第五是『如千』開始展示進入真實的人。由此可知，前面所說的四種結緣、四種成熟，處處都能獲得利益，成就內外眷屬，以及感應中的過去感應，並且在境妙中闡明二諦（真諦和俗諦）的意義，甚至選取本行菩薩道時的行為。
【English Translation】 English version Those who form connections will truly benefit.
Next is the initial question and answer in the 'Examination' section. Although the name 'Twenty-five Existences' (the twenty-five states of existence in the Three Realms) is widespread, each 'existence' has varying degrees of delusion. Therefore, the concept of 'Twenty-five Existences' is repeatedly used. The Mahāparinirvāṇa Sūtra says: 'Is there a 'self' in the Twenty-five Existences?'
Next is 'Question: Are the Three Truths (emptiness, provisional existence, and the middle way) applicable to both the ultimate and the mundane?' Because the previous answer stated that by breaking through the Land of Actual Reward (the land where the Reward Body of the Buddha resides), the King Samadhi (a profound state of meditation) and the clarity of the Three Truths are revealed. Since it was said that the Land of Actual Reward was broken through, it seems that the Three Truths only exist in the realm of the Buddha. Therefore, the question is further asked: Are the Three Truths also applicable to ordinary beings? The intention of the answer is that the names and principles of the Three Truths have no inherent depth or shallowness; it is only because of whether or not one is enlightened that ordinary beings and sages are distinguished. Initially, it was said that the Five Skandhas (form, feeling, perception, volition, and consciousness) are the Conventional Truth (saṃvṛti-satya). Since the Five Skandhas can reach the realm of the Buddha, it can be known that the Conventional Truth can also reach the realm of the Buddha. Regarding 'unequalled,' as recorded in the second volume, it is only to reveal the 'breaking through the Land of Actual Reward' in the later stages. The method of observing the Wonderful Realm (observing the inconceivable realm) actually penetrates ordinary beings and sages. Here, it is also using words to make distinctions, and the appearance of the Three Truths is made for easy understanding. In fact, each truth is none other than the ultimate truth; if it were not so, how could the Five Skandhas reach the realm of the Buddha?
The following question and answer are divided into two parts: first, distinguishing between two passages of scripture, and then selecting the later passage. Among them, there are four parts: first, showing the distant appearance; second, starting from 'From this,' explaining the source of distant benefits; third, starting from 'Their,' explaining the appearance of benefits; and fourth, starting from 'These,' summarizing the previous text and introducing the following text. The first two parts are as shown in the scripture. The third part, regarding the appearance of benefits, is divided into two parts: first, explaining those who have already entered the real benefits; and second, starting from 'At that time,' explaining those who have not yet entered the real benefits. The first part is further divided into two parts: first, the positive explanation; and second, the citation of evidence. The positive explanation is further divided into two parts: first, obtaining entry into the state of self-satisfaction; and second, benefiting others. Next, citing evidence, attaining enlightenment is to prove one's own enlightenment, and turning the Dharma wheel is to benefit others.
Next, for those who have not yet entered the real benefits, further maturation is needed, which is divided into five aspects: first, indicating that the two types of people, those who forget and those who do not forget, are different; second, starting from 'Those who forget,' explaining that those who forget need to mature; third, starting from 'Or mostly,' explaining that the ways of maturing are different; fourth, starting from 'Generating expedient means,' explaining the place of entering reality; and fifth, starting from 'Like a thousand,' showing those who enter reality. From this, it can be known that the four types of forming connections and the four types of maturation mentioned earlier can obtain benefits everywhere, accomplish internal and external relatives, as well as past responses in the responses, and clarify the meaning of the Two Truths (the ultimate truth and the conventional truth) in the wonderful realm, and even select the actions of the original practice of the Bodhisattva path.
為華臺而作方便，已入華臺者自是一邊，即是其事。今但大通已后，若於此土，若方便實報已入實者，即是今文遠益之相，其未入者故生後文近益之相。
次近益中二：先正釋，次料簡。初正釋中二：先釋，次「始從」下結。初又二：先釋，次「近從」下明益不同。初又二：初約教，次約味。初約教又二：初釋，次「複次」下判。初文又二：初總明諸教益相，次別明十益。初文又二：初通標一期深淺，次「何者」下釋所以然者，始自寂場終至法華雖復差別，來至法華終歸實事，並是示為四教教主調熟之力功在於斯，雖遠近有殊，七益之相不異於變，故云「如前」。又「大小」去別明十益，中二：先約諸教辨因果二益，次別對諸教以明八益。初因果二：先釋、次結。初文二：先引他經明因果益，次「又佛」下此經明果益。久居黑暗而今大明，故屬果益。三辨依教通別，大小乘中皆照六道，故云「通」也。次「別論」下以聲聞去別對諸教，故云「別」也。次判云「勝則兼劣」者，勝謂圓教，既未說開但云兼耳。
次五味中二：先列、次判。初文中雲「熟蘇而有體法等七益」者，等別圓諸教通途皆有因果兩益，雖無三藏中三草，自有通中二乘為中草，干慧性地為上草，八人已去為小樹，八地已去入別教道，及別
【現代漢語翻譯】 現代漢語譯本：為引導尚未進入華臺（指法華會上證悟的境界）的眾生而施設方便，已經進入華臺的眾生自然另當別論，那是他們自己的事情。現在所說的是，從大通智勝佛之後，無論是在此娑婆世界，還是在方便土或實報土，已經進入實相境界的眾生，就是經文中所說的『遠益』之相，而那些尚未進入實相境界的眾生，則產生後文所說的『近益』之相。
接下來在『近益』中分為兩部分：首先是正式的解釋，然後是簡要的分析。在正式的解釋中又分為兩部分：先是解釋，然後從『始從』開始總結。在最初的解釋中又分為兩部分：先是解釋，然後從『近從』開始說明利益的不同。在最初的解釋中又分為兩部分：首先從教法的角度，然後從味道的角度。首先從教法的角度又分為兩部分：先是解釋，然後從『複次』開始判斷。最初的解釋又分為兩部分：首先總的說明各種教法的利益之相，然後分別說明十種利益。最初的解釋又分為兩部分：首先總的標明佛陀一生的教化由淺入深，然後從『何者』開始解釋這樣做的原因，即從菩提樹下的寂滅道場開始，直到《法華經》為止，雖然教法有所差別，但最終都歸於實相，這都是佛陀示現為四教（藏、通、別、圓）教主，調伏成熟眾生的力量所致，雖然遠近有所不同，但七種利益之相與之前的變易相同，所以說『如前』。又從『大小』開始分別說明十種利益，分為兩部分：首先從各種教法的角度辨別因果兩種利益，然後分別針對各種教法來說明八種利益。最初的因果兩種利益：先是解釋，然後是總結。最初的解釋分為兩部分：首先引用其他經典來說明因果利益，然後從『又佛』開始說明此經中的果報利益。長久處於黑暗之中而今得以大放光明，因此屬於果報利益。三是辨別依教法的普遍性和特殊性，大乘和小乘中都照耀六道，所以說是『通』。接下來從『別論』開始，以聲聞乘來分別對應各種教法，所以說是『別』。接下來判斷說『勝則兼劣』，勝指的是圓教，因為還沒有說到開顯，所以只說是兼具。
接下來在五味（乳、酪、生酥、熟酥、醍醐）中分為兩部分：先是列舉，然後是判斷。在最初的列舉中說『熟酥而有體法等七益』，等同於別教和圓教，普遍來說都有因果兩種利益，雖然三藏教中沒有三草的比喻，但有通教中的二乘作為中草，干慧地和性地作為上草，八人以上進入別教的道，以及別教...
【English Translation】 English version: To provide expedient means for those who have not yet entered the jeweled tower (referring to the state of enlightenment in the Lotus assembly), those who have already entered the jeweled tower are naturally a separate matter; that is their own affair. What is being discussed now is that, from the time of Great Universal Wisdom Excellence Buddha onwards, whether in this Saha world, or in the expedient or true reward lands, those beings who have entered the realm of true reality are the 'distant benefit' aspect mentioned in the text. Those who have not yet entered the realm of true reality give rise to the 'near benefit' aspect discussed later in the text.
Next, within 'near benefit,' there are two parts: first, a formal explanation, and second, a brief analysis. Within the formal explanation, there are again two parts: first, the explanation, and then a summary starting from 'beginning from.' Within the initial explanation, there are again two parts: first, the explanation, and then, starting from 'near from,' clarifying the differences in benefits. Within the initial explanation, there are again two parts: first, from the perspective of the teachings, and second, from the perspective of flavors. First, from the perspective of the teachings, there are again two parts: first, the explanation, and then, starting from 'furthermore,' a judgment. The initial explanation again has two parts: first, a general explanation of the aspects of benefit of the various teachings, and then a separate explanation of the ten benefits. The initial explanation again has two parts: first, a general indication of the depth and shallowness of the Buddha's teachings throughout his life, and then, starting from 'what,' an explanation of the reason for this, that is, from the bodhi tree's place of stillness and ending with the Lotus Sutra, although the teachings are different, they ultimately return to true reality. This is all due to the power of the Buddha manifesting as the teacher of the four teachings (Tripitaka, Common, Distinct, Perfect), taming and maturing beings. Although there are differences in distance, the aspects of the seven benefits are the same as the previous transformations, so it is said 'as before.' Also, starting from 'great and small,' the ten benefits are explained separately, divided into two parts: first, from the perspective of the various teachings, distinguishing the two benefits of cause and effect, and then separately explaining the eight benefits in relation to the various teachings. The initial two benefits of cause and effect: first, the explanation, and then the conclusion. The initial explanation is divided into two parts: first, quoting other sutras to explain the benefits of cause and effect, and then, starting from 'also Buddha,' explaining the benefits of fruition in this sutra. Being in darkness for a long time and now being able to shine brightly, therefore it belongs to the benefit of fruition. Third, distinguishing the universality and particularity of relying on the teachings, both the Great Vehicle and the Small Vehicle illuminate the six realms, so it is said to be 'universal.' Next, starting from 'separate discussion,' the teachings are separately matched with the Sravaka Vehicle, so it is said to be 'separate.' Next, the judgment says 'the superior includes the inferior,' the superior refers to the Perfect Teaching, because it has not yet spoken of revealing, so it is only said to be inclusive.
Next, within the five flavors (milk, cream, curd, ripened butter, ghee), there are two parts: first, a listing, and then a judgment. In the initial listing, it says 'ripened butter has the seven benefits of substance, dharma, etc.,' equivalent to the Distinct and Perfect Teachings, universally having the two benefits of cause and effect. Although there is no analogy of the three grasses in the Tripitaka Teaching, there are the Two Vehicles in the Common Teaching as the middle grass, the Dry Wisdom Ground and the Nature Ground as the upper grass, those above the Eighth Person enter the path of the Distinct Teaching, and the Distinct...
教本人為大樹，被接見中及圓教本人為實事，若方等七益依前所列不同此例。次「前諸」下判，可知。次雜料簡中，初問中雲「應身益亦令法身益」者，法身菩薩起應輔于應身佛化，聞法進道，亦能令此菩薩法身益耶？答意者，應身之處即法身，應身得益即法益，亦如磨鏡為見像，見像之時即鏡明，其像彌現鏡彌明故，明像體本不二，汝問應益法益不？如問像現鏡明不？為是義故，汝問非也。次問者，法身平等本無應，垂應之時名病行，應身得益即法益，方丈現病法應病？答意者，只為法身本無病，能現病行利眾生，利生現病非實病，故知法應俱無病。次「從又」下更作一番化功歸己釋，利物若少病則少，應跡若多名病多，機多應多功即多，法身得益理應多。次從「今作」下，復有兩個四句、七個二句而為料簡。初兩個四句並約十番之中因果二益以料簡，故不相及。或有一人得果益，或有一人得因益，或有一人二俱益，或有一人俱無益。次四句者，「自有壞益」下列也。「不成不壞」至「亦成亦壞」，更作四句釋前所列，不成不壞釋第四句。四趣因益釋前初句，非想成益釋第二句，中間已去釋第三句，如修五戒生於人中，四趣之因一時俱壞，余句可見。得是分段因果益，不得是變易因果益，不得是分段因果益，得是遠
為實報土家因果益。
前之七益望於法華有粗有妙，約教約味皆悉不同，故知遠近兩益但成判于粗妙，來至今經同成一妙，方始是開。于中又二：初標，次「雖復」下釋。初標中雲「今經備有七益」者，前八番益中，合因果益為一小草益，故但七益。本謂三草二木及一實事，各不相關，即他經七益。今開權顯實更無異趣，此即三草二木同一實相地之所生、等一佛乘雨之所潤，仍舊為名，名為七益。是則七人同成一實，又於一實亦可義立七益之名，為今經七益，故云「本是地上清涼益」。今則進發大乘解心明凈等。次釋中二：先總開，次「諸經」下別開。初文者，故彼藥草疏中，一一文義皆云差即無差、無差即差；今亦如是，草木即一實、一實即草木。次別開中二：先正開，次借益相以判眷屬。初文又二：初略開，故云「無差妙益」；次更借待妙對絕以辨。又三：初雙標，次釋，三「進入即是」下結判。次判眷屬中二：先判眷屬，次約妙。初如文。次文者，但進入之相，舍粗入妙。又舍下位進入高位，義當相待；不進不妙義當於待，其實並與絕待不異。無差即差，六益宛然；差即無差，只是一實，是故此經不捨六名而成一實。然前所明若遠若近不出當文，但約文中騰昔說者名為遠近，三週開廢名為當文，當知今經
【現代漢語翻譯】 現代漢語譯本：爲了真實回報佛土的因果利益。
之前的七種利益，在《法華經》中，有粗淺和精妙之分，從教義和味道上來說，都各不相同。因此可知，遠益和近益只是根據粗妙來判定的。到了《法華經》，都成就為一種精妙，這才算是真正的『開』。其中又分為兩部分：首先是標示，其次是『雖復』之後是解釋。首先在標示中說『今經備有七益』，是因為之前的八種利益中，將因果益合併爲一種小草益，所以只有七種利益。原本認為三草二木和一實事，各自不相關聯，這就是其他經典中的七種利益。現在開權顯實，不再有不同的旨趣，這也就是三草二木同出於一實相地，受到同一種佛乘之雨的滋潤，仍然沿用舊的名稱，稱為七益。這樣，七種人共同成就一種實相，又可以在一種實相中，根據意義建立七種利益的名稱，作為《法華經》的七種利益，所以說『本是地上清涼益』。現在則是進一步啓發大乘的理解心，使之明凈等。其次在解釋中分為兩部分：首先是總的開顯，其次是『諸經』之後是分別開顯。首先在總的開顯中，就像《藥草喻品疏》中，每一句文義都說差別就是沒有差別，沒有差別就是差別；現在也是這樣，草木就是一實，一實就是草木。其次在分別開顯中分為兩部分：首先是正式開顯，也就是『無差妙益』；其次是借用利益的相狀來判斷眷屬。又分為三部分：首先是雙重標示，其次是解釋，第三是『進入即是』之後是總結判斷。其次在判斷眷屬中分為兩部分：首先是判斷眷屬，其次是關於精妙。首先就像經文所說。其次經文說，只是進入的相狀，捨棄粗淺而進入精妙。又捨棄下位而進入高位，意義上應當是相對待的；不進入精妙，意義上應當是相對待的，但實際上與絕待並沒有不同。沒有差別就是差別，六種利益宛然存在；差別就是沒有差別，只是一種實相，因此這部經不捨棄六種名稱而成就一種實相。然而前面所說明的，無論是遠益還是近益，都沒有超出經文字身，只是根據經文中對過去所說進行提升，稱之為遠近，三週的開廢稱之為當文，應當知道這部經。
【English Translation】 English version: To truly repay the karmic benefits of the Real Reward Land.
The previous seven benefits, in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra), are divided into coarse and subtle, differing in doctrine and flavor. Therefore, it is known that the distant and near benefits are judged based on coarseness and subtlety. Now, in this sutra, they all become one subtlety, which is the true 'opening'. Within this, there are two parts: first, the indication; second, the explanation after 'although again'. First, in the indication, it says 'This sutra fully possesses seven benefits' because, among the previous eight benefits, the karmic benefit is combined into one small grass benefit, so there are only seven benefits. Originally, it was thought that the three grasses, two trees, and one real event were unrelated, which are the seven benefits in other sutras. Now, opening the provisional and revealing the real, there are no different purposes. This means that the three grasses and two trees come from the same ground of true reality, nourished by the same rain of the Buddha Vehicle, still using the old names, called the seven benefits. Thus, the seven types of people all achieve one reality, and within one reality, the name of seven benefits can also be established according to meaning, as the seven benefits of this sutra, so it is said 'Originally, it was the cool benefit on the ground'. Now, it is to further inspire the understanding mind of the Mahayana, making it clear and pure, etc. Second, in the explanation, there are two parts: first, the general opening; second, the separate opening after 'various sutras'. First, in the general opening, just like in the commentary on the Parable of the Medicinal Herbs (chapter of Lotus Sutra), every sentence means that difference is non-difference, and non-difference is difference; now it is also like this, grasses and trees are one reality, and one reality is grasses and trees. Second, in the separate opening, there are two parts: first, the formal opening, which is 'non-different subtle benefit'; second, borrowing the appearance of benefits to judge the retinue. Again, there are three parts: first, the double indication; second, the explanation; third, the concluding judgment after 'entering is'. Second, in judging the retinue, there are two parts: first, judging the retinue; second, about subtlety. First, as the sutra says. Second, the sutra says that it is only the appearance of entering, abandoning the coarse and entering the subtle. Also, abandoning the lower position and entering the higher position, in meaning, it should be relative; not entering the subtle, in meaning, it should be relative, but in reality, it is no different from the absolute. Non-difference is difference, the six benefits are clearly present; difference is non-difference, it is only one reality, therefore this sutra does not abandon the six names but achieves one reality. However, what was explained earlier, whether distant or near benefits, did not go beyond the sutra itself, but only elevated what was said in the sutra about the past, calling it distant and near, and the opening and abandoning of the three rounds is called the present sutra, it should be known that this sutra.
所譚異昔，況復開顯永異余經？故遠近當文實相無別，故前文云「今所入者與本入者不異」。
次明流通益中標、列、釋。釋中初明師中三例不同，謂法身、生身及凡夫師。初法身弘經者，法身從上土來，上謂實報等，故能上土益物，妙音、觀音、普賢、文殊即其人也。實報七益如七方便同成一實，他土具七亦能令他具足十益。「生身菩薩亦能此土他土」者，神通但能往於他方，而未能入方便有餘令他得於權實等益，既許用權以助於實，故知能於他土得前六益，名為權益；得一實益，名為實益，始於此土得無生忍，是故未能于上二土弘經益他。雖則自能增道損生，未能起應，但能此土及以神通往於他土，尚未能入方便有餘，故云不能上土利益。凡夫師者，通取五品及以六根凈，「故今」下答問文中引六根文證內凡位名為凡師。
次出法者，法謂方法，亦曰法相，弘經方法為唯用實亦許用權，為顯此意，故云「出法」。又為二：初正釋，次「今時」下破立。初文又三：初明雙用，次明唯實，三「又云」下釋疑。初文二：先釋，次「此則」下結。初又二：先正釋以三助一，初「但菩薩」下明助意，初文云「經文許用別助圓」者，經云「若不信此法于余深法中示教利喜」者，有深復餘者，即別教法也。入地名「
【現代漢語翻譯】 現代漢語譯本： 所談論的內容與過去不同，更何況現在所開顯的道理，與其他的經典永遠不同。因此，無論遠近，經文所指的實相都是沒有差別的，所以前面的經文說：『現在所進入的境界，與原本所進入的境界沒有不同』。
接下來闡明流通益中的標、列、釋。在解釋中，首先說明師父的三種不同型別，即法身、生身和凡夫師父。首先，法身弘揚經典，法身從上土而來，上土指的是實報莊嚴土等，因此能夠在上土利益眾生，妙音菩薩（Wonderful Sound Bodhisattva，以美妙的聲音教化眾生）、觀音菩薩（Avalokiteśvara Bodhisattva，觀世音菩薩）、普賢菩薩（Samantabhadra Bodhisattva，象徵菩薩的理德與行德）、文殊菩薩（Manjusri Bodhisattva，象徵菩薩的智慧）就是這樣的人。實報莊嚴土的七種利益，就像七種方便法門共同成就一個真實一樣，其他佛土具備這七種利益，也能使其他佛土具備十種利益。「生身菩薩也能在此土和他土」的意思是，神通只能前往其他方，而不能進入方便有餘土，使他人獲得權巧和真實的利益。既然允許使用權巧來幫助真實，因此可知能夠在其他佛土獲得前六種利益，稱為權巧利益；獲得一種真實利益，稱為真實利益。因為最初在此土獲得無生法忍，所以不能在上二土弘揚經典利益他人。雖然自己能夠增長道業，減少生死，但不能起應化身，只能在此土以及通過神通前往其他佛土，還不能進入方便有餘土，所以說不能在上土利益眾生。凡夫師父，包括五品弟子和六根清凈的凡夫，「所以現在」下面的答問文中引用六根清凈的經文，證明內凡位的凡夫可以稱為凡夫師父。
接下來闡述法，法指的是方法，也稱為法相，弘揚經典的方法是隻用真實，還是允許使用權巧？爲了闡明這個意思，所以說「出法」。又分為二：首先是正式解釋，其次是「現在」下面的破立。正式解釋又分為三：首先闡明雙用，其次闡明唯實，第三是「又說」下面的釋疑。首先闡明雙用，又分為二：先解釋，其次是「這樣」下面的總結。先解釋，又分為二：先正式解釋，用三種方法輔助一種方法，首先是「但菩薩」下面闡明輔助的意義，首先的經文說「經文允許用別教輔助圓教」，經文說「如果不相信這個法，就在其他的深法中示教利喜」，有深又余的，就是別教法。
【English Translation】 English version: What is being discussed now is different from the past, and moreover, what is now revealed is eternally different from other sutras. Therefore, whether near or far, the true aspect indicated by the sutra is without difference, hence the previous text says: 'What is now entered is not different from what was originally entered.'
Next, it clarifies the marks, enumeration, and explanation within the benefit of circulation. Within the explanation, it first clarifies the three different types of teachers: Dharmakaya (法身, the body of the Dharma), Nirmanakaya (生身, the manifested body), and ordinary teachers. Firstly, the Dharmakaya propagates the sutra; the Dharmakaya comes from the upper lands, the upper lands referring to the Land of Actual Reward (實報莊嚴土) and others, therefore it can benefit beings in the upper lands. Wonderful Sound Bodhisattva (妙音菩薩), Avalokiteśvara Bodhisattva (觀音菩薩), Samantabhadra Bodhisattva (普賢菩薩), and Manjusri Bodhisattva (文殊菩薩) are such beings. The seven benefits of the Land of Actual Reward are like the seven expedient means that together accomplish one reality; other Buddha lands possessing these seven benefits can also enable others to possess ten benefits. 'The Nirmanakaya Bodhisattva can also be in this land and other lands' means that supernatural powers can only go to other directions, but cannot enter the Land of Residual Expediency (方便有餘土), enabling others to obtain skillful and true benefits. Since it is permissible to use skillful means to assist reality, it is known that one can obtain the first six benefits in other Buddha lands, called skillful benefits; obtaining one real benefit is called real benefit. Because one initially obtains the non-origination forbearance (無生法忍) in this land, one cannot propagate the sutra and benefit others in the upper two lands. Although one can increase the path and decrease birth and death, one cannot arise in responsive bodies, and can only be in this land and go to other lands through supernatural powers, and has not yet been able to enter the Land of Residual Expediency, therefore it is said that one cannot benefit beings in the upper lands. Ordinary teachers include the Five Grades of Disciples (五品弟子) and those with purified Six Roots (六根清凈), 'therefore now' in the question-and-answer text below, the text of the purified Six Roots is cited to prove that the ordinary position of inner practice can be called an ordinary teacher.
Next, it expounds the Dharma; Dharma refers to methods, also called Dharma characteristics. Is the method of propagating the sutra only using reality, or is it permissible to use skillful means? To clarify this meaning, it is said 'expounding the Dharma.' It is further divided into two: first, the formal explanation, and second, the refutation and establishment below 'now.' The formal explanation is further divided into three: first, clarifying the dual use; second, clarifying the sole use of reality; and third, clarifying doubts below 'also says.' First, clarifying the dual use, which is further divided into two: first, explaining; and second, summarizing below 'thus.' First, explaining, which is further divided into two: first, formally explaining, using three methods to assist one method; first, 'but Bodhisattvas' below clarifies the meaning of assistance; the first text says 'the sutra allows using the Separate Teaching to assist the Perfect Teaching,' the sutra says 'if one does not believe in this Dharma, then in other profound Dharmas, show, teach, benefit, and delight'; those that are profound and remaining are the Separate Teaching Dharma.
深」，地前名「余」。次破立中二：先破；次「善弘」下立，正出弘經之相。
次明益中凡言「弘經之相」，益在滅后流通相也。于中為四：初出法，次出人，三正出益，四舉況。初文二：先明正宗中亦有流通之益，次「展轉」去正明流通益。初中雲「譬喻品后」等者，品末文云「鈍根小智等不得為說，若有利根智慧明瞭等，乃可為說」，廣如經文。「授記品末」者，四大聲聞得授記已，於他方土作佛弘經，余如文。「法師品中」者，入室著衣坐座，爾乃應為四眾說法。〈法師品〉文，若作三段仍屬正說，若分本跡即在流通，流通正在六七二卷，文相可知。次「初品」去約人展轉以下況上。「八萬大士」者，如〈法師品〉中。「千界塵數」者，如〈神力品〉中指地涌菩薩是也。三明益中即是末代流通之益，初明七益，次明穿鑿助顯七益。初文言「不老」等者，只是達老死實相。言「旋假入空即三草等益」者，五品為小草，七信為中草，上草亦在五品位中，以同三藏未斷惑故，八信已上為小樹，十信伏無明為大樹，初住已上即實事益，雖分七益位必在圓。
第四明觀心利益中二：先正明觀心，次「夫一向」下破性過。初又三：先明觀境，次「若能」下勸須起觀，三「凈心」下正明起觀。初文者，凡一切重罪
【現代漢語翻譯】 現代漢語譯本： 『深』，是地前（指菩薩修行十地之前的階段）的名字『余』。接下來破立中分為兩部分：首先是破斥（錯誤的觀點），然後從『善弘』開始建立（正確的觀點），正式闡述弘揚佛經的景象。
接下來闡明利益，凡是說到『弘經之相』，都是指佛滅度后流通佛經的景象。其中分為四個部分：首先是闡述佛法，其次是闡述弘法之人，第三是正式闡述利益，第四是舉例說明。第一部分（闡述佛法）分為兩點：首先闡明正宗（佛經的核心教義）中也有流通的利益，然後從『展轉』開始正式闡明流通的利益。第一點中說到『譬喻品后』等，是指《譬喻品》末尾的文字說『對於根器遲鈍、智慧淺薄的人，不能為他們宣說（此經），如果是有利根、智慧明瞭的人，才可以為他們宣說』，詳細內容見經文。『授記品末』，是指四大聲聞（Mahakasyapa 摩訶迦葉, Subhuti 須菩提, Maha Katyayana 摩訶迦旃延, Maha Maudgalyayana 摩訶目犍連）得到授記后，在其他國土成佛弘揚佛經，其餘內容見經文。『法師品中』，是指進入房間，穿上法衣，坐上法座，然後才應該為四眾（比丘、比丘尼、優婆塞、優婆夷）說法。《法師品》的文字，如果作為三個部分仍然屬於正說，如果區分本跡（本地和垂跡），就屬於流通，流通主要在第六卷和第七卷，文句的表述可以明白。
接下來從『初品』開始，用人來比況從下到上。『八萬大士』，如《法師品》中所說。『千界塵數』，如《神力品》中指的地涌菩薩（Bodhisattvas springing from the earth）是也。第三部分闡明利益，就是末法時代流通佛經的利益，首先闡明七種利益，然後闡明穿鑿附會反而能顯現七種利益。第一部分（闡明七種利益）中說到『不老』等，只是通達老死的實相。說到『旋假入空即三草等益』，五品（隨喜品、讀誦品、說法品、兼行六度品、正行六度品）為小草，七信（住、行、向、地前方便位）為中草，上草也在五品位中，因為和三藏教（Sravakayana, Pratyekabuddhayana, Bodhisattvayana）相同，沒有斷除迷惑的緣故，八信以上為小樹，十信伏藏無明為大樹，初住以上就是真實利益，雖然分為七種利益，位置一定在圓教（圓滿的教義）。
第四部分闡明觀心的利益，分為兩點：首先正式闡明觀心，然後從『夫一向』開始破斥性過（執著于自性的過失）。第一點又分為三點：首先闡明觀境，然後從『若能』開始勸導必須發起觀想，第三從『凈心』開始正式闡明發起觀想。第一部分（闡明觀境）的文字，凡是一切重罪
【English Translation】 English version: 『Deep』 is the name 『Yu』 before the ground (referring to the stage before the ten grounds of Bodhisattva practice). Next, the establishment and refutation are divided into two parts: first, refuting (wrong views), and then starting from 『善弘』 (skillfully propagate), establishing (correct views), formally elaborating the aspect of propagating the sutra.
Next, clarifying the benefits, whenever 『the aspect of propagating the sutra』 is mentioned, it refers to the aspect of circulating the sutra after the Buddha's Parinirvana. Among them, it is divided into four parts: first, elaborating the Dharma, second, elaborating the people who propagate the Dharma, third, formally elaborating the benefits, and fourth, giving examples. The first part (elaborating the Dharma) is divided into two points: first, clarifying that there are also benefits of circulation in the orthodox teachings (the core teachings of the sutra), and then starting from 『展轉』 (passing on), formally elaborating the benefits of circulation. The first point mentions 『after the Parable Chapter』 etc., referring to the text at the end of the Parable Chapter saying 『For those with dull roots and shallow wisdom, one should not preach (this sutra). If they have sharp roots and clear wisdom, then one can preach it to them,』 see the sutra text for details. 『End of the Prophecy Chapter』 refers to the fact that after the four great Sravakas (Mahakasyapa, Subhuti, Maha Katyayana, Maha Katyayana, Maha Maudgalyayana) received prophecies, they became Buddhas and propagated the sutra in other lands, see the sutra text for the rest. 『In the Dharma Teacher Chapter』 refers to entering the room, putting on the Dharma robe, and sitting on the Dharma seat, and then one should preach the Dharma to the four assemblies (bhikshus, bhikshunis, upasakas, upasikas). The text of the Dharma Teacher Chapter, if taken as three parts, still belongs to the orthodox teaching, if distinguishing between the original and the manifested (original ground and manifested traces), it belongs to circulation, circulation is mainly in volumes six and seven, the wording can be understood.
Next, starting from 『the first chapter』, using people to compare from bottom to top. 『Eighty thousand great Bodhisattvas』, as mentioned in the Dharma Teacher Chapter. 『Dust-mote number of a thousand worlds』, as in the Chapter on the Divine Power, referring to the Bodhisattvas springing from the earth. The third part clarifies the benefits, which are the benefits of circulating the sutra in the Dharma-ending Age, first clarifying the seven benefits, and then clarifying that contrived interpretations can instead reveal the seven benefits. The first part (clarifying the seven benefits) mentions 『not aging』 etc., simply understanding the true nature of aging and death. Speaking of 『turning from the provisional to enter emptiness is the benefit of the three grasses etc.』, the five practices (Joyful Acceptance, Reading and Reciting, Explaining, Practicing both the Six Paramitas, Practicing the Six Paramitas) are small grasses, the seven faiths (stages of Abode, Practice, Dedication, and before the Grounds) are medium grasses, the upper grass is also in the five practices stage, because it is the same as the Three Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana), and has not cut off delusions, the eight faiths and above are small trees, the ten faiths subduing ignorance are large trees, the initial Abode and above are real benefits, although divided into seven benefits, the position must be in the perfect teaching (the complete teachings).
The fourth part clarifies the benefits of contemplating the mind, divided into two points: first, formally clarifying contemplation of the mind, and then starting from 『夫一向』 (indeed, always), refuting the fault of clinging to self-nature. The first point is further divided into three points: first, clarifying the object of contemplation, then starting from 『若能』 (if one can), encouraging the need to arouse contemplation, and third, starting from 『凈心』 (pure mind), formally clarifying the arousal of contemplation. The text of the first part (clarifying the object of contemplation), all serious sins
皆由剎那，故剎那若起已含因果，故大乘觀之已成重因，舉輕責重令勿起剎那。次如文。正起觀中二：初正明觀相，次「以是」下結益。所以須明觀心益者，然上來得益由於現身口輪說法，令他得於近遠當文七益十益，然益實由觀法，恐尋者不達文旨，若遠若近已謝于往，正說流通自屬於他，若不自觀己心徒數他寶。次破性中二：初立性計，次「自性」下破。破文二：先破自，次三句例。初破自中四：初立事破，次「又汝從」下立道理破，三「又三事」下約法相破，四引證。次三句例中二：先例，次「即假」下結成，可解。
○五明權實者，大文第五，第二卷初大為五文，釋此十妙：一列名，二生起，三引證，四廣釋，今當第五結前十妙以成權實。于中為二：初破古，次正釋。初文又二：先出古人意，次破。初云「三三之權」者，此光宅意，以昔三乘但各有三，故云「三三」，謂教人因，昔三乘權未至於果，故闕于果，果即是理，大小俱有理，大小各有果，何故昔三但有於三？昔教何辜而不立理？次破中二：先破三三，次破四一。初文又四：初直破。次「彼」下明光宅救。大師既不見光宅，應是他人亦曾此破先有斯救，故今述之。三「若爾」下重難，還以彼三三，離彼無理。四「又」下重並難。次從「實有四」
【現代漢語翻譯】 一切都源於剎那（Kshana，極短的時間單位），因此剎那若生起，便已包含因果。所以大乘佛教的觀法認為，剎那已構成重要的因，要舉輕責重，使其不要生起剎那之念。接下來如文所述。在正起觀想中分為兩部分：首先是正面闡明觀想的相狀，其次是『以是』之後總結利益。之所以需要闡明觀心的利益，是因為之前所獲得的利益，是由於現身口輪說法，使他人獲得近遠當文的七種利益和十種利益。然而，利益實際上源於觀法，恐怕尋究者不理解文旨，無論是遠是近，都已經過去，正說流通自然屬於他人，如果不自己觀照己心，就只是徒勞地數著別人的寶物。接下來是破斥自性，分為兩部分：首先是建立自性之計，其次是『自性』之後進行破斥。破斥的文字分為兩部分：先破斥『自』，然後是三句的例證。首先破斥『自』，分為四個部分：首先是立事破斥，其次是『又汝從』之後從道理上破斥，第三是『又三事』之後從法相上破斥，第四是引證。接下來是三句例證，分為兩部分：先是例證，然後是『即假』之後總結完成，可以理解。 ○五、闡明權實，這是大文的第五部分，在第二卷的開頭，大致分為五部分來解釋這十種玄妙：一是列出名稱，二是生起，三是引證，四是廣泛解釋，現在是第五部分，總結前面的十種玄妙以成就權實。其中分為兩部分：首先是破斥古說，其次是正面解釋。首先是破斥古說，又分為兩部分：先是提出古人的意思，然後是破斥。首先說『三三之權』，這是光宅（指隋代僧人法雲）的觀點，因為過去的三乘（聲聞乘、緣覺乘、菩薩乘）都各有三種，所以說『三三』，指的是教、人、因。過去的三乘權宜之說沒有達到果位，所以缺少果，果就是理，大小乘都有理，大小乘各有果，為什麼過去的三乘只有三種？過去的教義有什麼過錯而不建立理？接下來是破斥，分為兩部分：先破斥三三，再破斥四一。首先破斥三三，又分為四個部分：首先是直接破斥。其次是『彼』之後闡明光宅的辯解。大師（指智顗）既然沒有見過光宅，應該是其他人也曾這樣破斥，先有這樣的辯解，所以現在敘述它。第三是『若爾』之後再次質難，還是用那三三，離開那三三就沒有理。第四是『又』之後再次並列質難。接下來從『實有四』開始
【English Translation】 All arise from a kshana (剎那, an extremely short unit of time), therefore, if a kshana arises, it already contains cause and effect. Thus, the Mahayana (大乘) view considers that a kshana has already formed a significant cause, emphasizing the importance of preventing the arising of even a single kshana thought. The following is as stated in the text. In the correct arising of contemplation, there are two parts: first, directly clarifying the characteristics of contemplation; second, summarizing the benefits after 'because of this'. The reason for clarifying the benefits of contemplating the mind is that the benefits gained previously were due to the present body, speech, and mind turning the Dharma wheel, enabling others to obtain the seven benefits and ten benefits mentioned in the near and far texts. However, the benefits actually originate from the method of contemplation. It is feared that those who seek it will not understand the meaning of the text. Whether near or far, it has already passed into the past. The correct explanation and circulation naturally belong to others. If one does not contemplate one's own mind, one is merely counting the treasures of others in vain. Next is the refutation of self-nature, which is divided into two parts: first, establishing the calculation of self-nature; second, refuting after 'self-nature'. The text of refutation is divided into two parts: first, refuting 'self'; then, three sentences of examples. First, refuting 'self' is divided into four parts: first, establishing the matter and refuting; second, refuting from the perspective of reason after 'also you from'; third, refuting from the perspective of Dharma characteristics after 'also three matters'; fourth, citing evidence. Next are the three sentences of examples, divided into two parts: first, the examples; then, concluding and completing after 'that is provisional', which can be understood. ○5. Clarifying Provisional and Real: This is the fifth part of the main text. At the beginning of the second volume, it is roughly divided into five parts to explain these ten subtleties: first, listing the names; second, arising; third, citing evidence; fourth, extensive explanation; now is the fifth part, summarizing the previous ten subtleties to achieve provisional and real. Among them, it is divided into two parts: first, refuting ancient views; second, directly explaining. First is refuting ancient views, which is further divided into two parts: first, presenting the meaning of the ancients; then, refuting. First, saying 'the provisional of three-three' refers to the view of Guangzhai (光宅, referring to the Sui Dynasty monk Fayun). Because the past Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) each had three, it is called 'three-three', referring to teaching, people, and cause. The provisional teachings of the past Three Vehicles did not reach the fruition, so they lacked the fruit, which is principle. Both the Great and Small Vehicles have principle, and each has its own fruit. Why did the past Three Vehicles only have three? What fault did the past teachings have that they did not establish principle? Next is the refutation, divided into two parts: first, refuting three-three; then, refuting four-one. First, refuting three-three is further divided into four parts: first, direct refutation. Second, clarifying Guangzhai's defense after 'that'. Since the Master (大師, referring to Zhiyi) had not seen Guangzhai, it must have been that others had also refuted in this way, and there was such a defense beforehand, so it is now narrated. Third, re-challenging after 'if so', still using that three-three, without that three-three there is no principle. Fourth, re-challenging in parallel after 'also'. Next, starting from 'there are actually four'
去難光宅四一中但立因果而無于理，于中為三：初難，次引證責云，云何分別因果為理一耶？「若爾」去重難，若但因果而不出理則同魔說，今家和舊亦作四一，乃廢因果以立理一，更加行一，是故數同而名義永異。
二正釋中三：初約法，次約五味，三「故知」下結判。初文又二：初直就十妙中結，次「複次」下約施開相對以結。又三：初正結，次引他同，三例。次五味中，前四如文。第五味中分二：謂法華、涅槃。法華如文。涅槃中二：初與方等辨異，次正約涅槃中初約教中雲「在果四俱實」者，四教俱得入實故也。「若約四悉十四權二實」者，別圓兩教第一義悉皆實故也。「歷四門」者，別圓兩教中各有十二權四實，並前兩教三十二權，故有五十六權八實。若更約因門，五十六權亦如前。此中重云「因」者，涅槃中人用前三教為入實門，兼因作名有五十六，與前數同名之為權。果門者，入實為果，四教四門悉皆入圓同成一實，無復有權，故云「但實」。仍其四門本因為名，故云「四實」。及別四實，入圓四實，同成一實，意亦同之。「約果四實十二權」者，前之三教入實同圓，故名為果。就圓四門十六悉檀中自分權實，四門有四第一義，名為四實；四門各有餘三悉檀，三四十二名為權悉，此實中權不復同
前三教三悉，當知三教三悉即是權中之權，三教第一義悉即是權中之實，圓教第一義悉即是實中之實。
次總結中二：初約教結，次更約教判。又四：初約四教；次獨約一圓用法華待絕以判今法華是待，又開權是絕；三獨約圓教以判亦有待絕；四「若取」下約悟以判。
問：
前來諸文，處處約教約味，若判若開，文相已廣，今此何故復重明耶？
答：
此有多意，前明諸妙，但釋一妙以為十相，故一一文中為欲明妙，先明諸粗開之成妙；今廣釋已，復更朿前非但諸文盡妙，亦乃諸妙無殊，故更合明只是權實及開權實。又前諸文自行化他但明權實，未明權實悉用四悉，四悉之內幾權幾實復有諸門，諸門之內四悉亦爾。故更約五味、諸味法門以判四悉幾權幾實？是故更此以四悉權實結前諸文。若約諸教者，但是重結諸權實意，一切諸法亡泯不二，故更約悟開前十妙權實，同成一理心性，乃識前來若妙若粗、若開若施，空拳咸實，因茲復立大意顯悟誑小之說咸堪被圓。然此跡門譚其因果及以自他，使一代教門融通入妙故，凡諸義釋皆約四教及以五味，意在開教悉入醍醐。觀心乃是教行樞機，仍且略點寄在諸說，或存或沒非部正意，故縱有施設託事附法，或辨十觀列名而已。所明理境智行位
【現代漢語翻譯】 現代漢語譯本 前三教（指藏、通、別三教）的三悉檀（世界悉檀、各各為人悉檀、對治悉檀），應當知道，三教的三悉檀即是權巧中的權巧，三教的第一義悉檀即是權巧中的真實，圓教的第一義悉檀即是真實中的真實。
其次在總結中分為二：首先從教義上總結，其次再從教義上判別。又分為四：首先從四教（藏、通、別、圓四教）上說；其次單獨從圓教的角度，用法華經對待其他經典，說明其他經典是「待絕」之教，而開權顯實則是「絕待」之教；第三單獨從圓教的角度判別，也存在「待絕」；第四，『若取』以下，從證悟的角度判別。
問：
前面諸文，處處從教義和五味（乳味、酪味、生酥味、熟酥味、醍醐味）的角度，或判別或開顯，文義已經很廣了，現在為什麼還要重複說明呢？
答：
這有多重含義，前面闡明諸妙，只是解釋一妙（實相妙）為十相（境妙、智妙、行妙、位妙、三法妙、因妙、果妙、報妙、本末究竟等妙），所以每一個文中爲了闡明妙，先闡明諸粗，開顯諸粗成就妙；現在廣泛解釋之後，又進一步總結，不僅諸文都包含妙義，而且諸妙也沒有差別，所以再次合併說明只是權實以及開權顯實。而且前面諸文自行化他只是闡明權實，沒有闡明權實悉檀運用四悉檀，四悉檀之內有多少權巧多少真實，又有各種法門，各種法門之內四悉檀也是如此。所以再次從五味、諸味法門的角度判別四悉檀有多少權巧多少真實？因此再次用四悉檀權實總結前面的諸文。如果從諸教的角度來說，只是重複總結諸權實之意，一切諸法亡泯不二，所以再次從證悟的角度開顯前面的十妙權實，共同成就一理心性，才能認識到前面無論是妙是粗、是開是施，空拳都是真實的，因此再次確立大意，顯示證悟，誑惑小乘的說法都能夠被圓教所包容。然而跡門（法華經跡門）談論其因果以及自他，使一代教門融通進入妙境，所以凡是解釋經義都從四教以及五味的角度，意在開顯諸教都進入醍醐味。觀心（內觀己心）乃是教行（教理和修行）的樞機，仍然只是略微點到，寄託在各種說法中，或者存在或者沒有，不是一部經的正意，所以即使有施設，也是依託事相附會法理，或者辨別十觀列出名稱而已。所闡明的理境智行位
【English Translation】 English version The three siddhantas (universal principle, principle adapted to individual needs, principle of remedial measures) of the former three teachings (the Tripitaka teaching, the Common teaching, and the Distinct teaching) should be understood as the expedient within the expedient. The first principle of the three teachings is the real within the expedient, and the first principle of the Perfect teaching is the real within the real.
Next, the summary is divided into two parts: first, a summary based on the teachings; second, a further judgment based on the teachings. This is further divided into four parts: first, based on the four teachings (the Tripitaka teaching, the Common teaching, the Distinct teaching, and the Perfect teaching); second, solely from the perspective of the Perfect teaching, using the Lotus Sutra to treat other scriptures, explaining that other scriptures are 'dependent and terminated' teachings, while the opening of the expedient and revealing of the real is a 'absolute' teaching; third, solely from the perspective of the Perfect teaching, judging that there is also 'dependent and terminated'; fourth, from 'If taking' onwards, judging from the perspective of enlightenment.
Question:
In the preceding texts, everywhere from the perspective of teachings and the five flavors (milk, cream, curd, butter, and ghee), either judging or revealing, the meaning has already been broad. Why is it now repeated?
Answer:
This has multiple meanings. The previous explanation of the various myos (wonders) only explained one myo (the wonder of reality) as ten aspects (the wonder of realm, the wonder of wisdom, the wonder of practice, the wonder of position, the wonder of the three laws, the wonder of cause, the wonder of effect, the wonder of reward, the wonder of fundamental and ultimate completion). Therefore, in each text, in order to explain the myo, first explain the various coarse aspects, revealing the coarse aspects to achieve the myo. Now, after a broad explanation, it is further summarized that not only do all the texts contain myo, but also the various myos are not different. Therefore, it is again combined to explain that it is only the expedient and the real, and the opening of the expedient and revealing of the real. Moreover, the preceding texts, in self-practice and teaching others, only explained the expedient and the real, without explaining that the expedient and the real siddhantas use the four siddhantas. Within the four siddhantas, how much is expedient and how much is real, and there are various dharmas, and within the various dharmas, the four siddhantas are also like that. Therefore, again from the perspective of the five flavors and the various flavor dharmas, how much is expedient and how much is real in the four siddhantas? Therefore, again use the four siddhantas expedient and real to summarize the preceding texts. If speaking from the perspective of the various teachings, it is only a repeated summary of the meaning of the various expedient and real, all dharmas are extinguished and non-dual. Therefore, again from the perspective of enlightenment, reveal the preceding ten myos expedient and real, together achieving one principle of mind-nature, then one can recognize that whether it is myo or coarse, whether it is opening or giving, the empty fist is all real. Therefore, again establish the great meaning, revealing enlightenment, the teachings that deceive the small vehicle can all be encompassed by the Perfect teaching. However, the trace gate (the trace gate of the Lotus Sutra) discusses its cause and effect and self and others, so that the teachings of a lifetime can be integrated into the realm of myo. Therefore, all explanations of the meaning are from the perspective of the four teachings and the five flavors, with the intention of revealing that all teachings enter the flavor of ghee. Contemplation of the mind (inner contemplation of one's own mind) is the pivot of teaching and practice (doctrine and practice), and it is still only briefly mentioned, entrusted to various sayings, either existing or not, not the main intention of a scripture. Therefore, even if there are arrangements, they are based on phenomena and attached to the dharma, or distinguishing the ten contemplations and listing the names only. The explained principle, realm, wisdom, practice, position
法，能化所化，意在能詮，詮中咸妙，為辨詮內始末自他，故具演十妙蒐括一化，出世大意罄無不盡，故不可不了十妙大綱，故撮十妙為觀法大體。若解跡妙，本妙非遙，應知但是離合異耳，因果義一自他何殊？故下文云「本跡雖殊不思議一」，況體宗用只是自他因果法故？況復教相只是分別前之四章？使前四章與諸文永異。若曉斯旨則教有歸，一期縱橫不出一念三千，世間即空假中，理境乃至利益咸爾，則止觀十乘成今自行因果，起教一章成今化他能所，則彼此昭著法華行成，使功不唐捐，所詮可識，故更以十門收攝十妙。何者？為實施權則不二而二，開權顯實則二而不二，法既教部咸開成妙，故此十門不二為目，一一門下以六即撿之，本文已廣引誠證，此下但直伸一理，使一部經旨皎在目前。
一者色心不二門， 二者內外不二門， 三者修性不二門， 四者因果不二門， 五者染凈不二門， 六者依正不二門， 七者自他不二門， 八者三業不二門， 九者權實不二門， 十者受潤不二門。
是中第一從境妙立名，第二第三從智行立名，第四從位法立名，第五第六第七從感應神通立名，第八第九從說法立名，第十從眷屬利益立名。
一色心不二門者，且十如境乃至無諦，一
【現代漢語翻譯】 現代漢語譯本： 『法』，能夠教化所教化之對象，其意義在於能夠詮釋，詮釋之中蘊含著全部的奧妙。爲了辨明詮釋之內的始末、自身與他者，所以詳盡地闡述十妙，蒐羅統攝一切教化，將佛陀出世的宏大意旨完全而徹底地表達出來，因此不可不瞭解十妙的大綱，所以概括十妙作為觀法的大體。如果理解了跡妙，那麼本妙也就不遙遠了，應當知道這只不過是分離與結合的差異罷了，因果的意義是一樣的，自身與他者又有什麼區別呢？所以下文說：『本跡雖然不同，但不可思議地是一體。』更何況體、宗、用只是自身、他者、因、果之法呢？更何況教相只是分別前面的四章呢？使得前面的四章與其他的經文永遠不同。如果明白了這些旨意，那麼教法就有了歸宿，一期的縱橫變化，都不出一念三千，世間即是空、假、中，理境乃至利益都是這樣，那麼止觀十乘就成為現在修行的因果，起教一章就成為現在教化他人的能與所，那麼彼此就明顯了，法華的修行就完成了，使得功德不白費，所詮釋的道理可以認識，所以再用十門來收攝十妙。哪十門呢？爲了實施權法，則不二而二；爲了開權顯實，則二而不二。法既然是教部，都開顯成就了妙法，所以這十門以『不二』為目標，每一門下都用六即來檢驗它，本文已經廣泛地引用了誠實的證據，下面只直接闡述一個道理，使得整部經的宗旨清晰地展現在眼前。
一者，色心不二門。 二者，內外不二門。 三者，修性不二門。 四者，因果不二門。 五者，染凈不二門。 六者，依正不二門。 七者，自他不二門。 八者，三業不二門。 九者，權實不二門。 十者，受潤不二門。
這裡面，第一門從境妙立名，第二、第三門從智行立名，第四門從位法立名，第五、第六、第七門從感應神通立名，第八、第九門從說法立名，第十門從眷屬利益立名。
一、色心不二門，且十如境乃至無諦，一
【English Translation】 English version: 'Dharma', is capable of transforming what is to be transformed, its meaning lies in being able to explain, and within the explanation lies all the subtlety. In order to distinguish the beginning and end, self and other within the explanation, the ten subtleties are elaborated in detail, encompassing all teachings, and expressing the Buddha's great intention of appearing in the world completely and thoroughly. Therefore, it is essential to understand the outline of the ten subtleties, and thus summarize the ten subtleties as the general principle of contemplation. If you understand the trace subtlety (跡妙), then the original subtlety (本妙) is not far away. You should know that this is only a difference of separation and combination. The meaning of cause and effect is the same, so what is the difference between self and other? Therefore, the following text says: 'Although the trace and the original are different, they are inconceivably one.' Moreover, how can substance (體), essence (宗), and function (用) be anything other than the Dharma of self, other, cause, and effect? Furthermore, how can the teaching aspects (教相) be anything other than distinguishing the previous four chapters? Making the previous four chapters eternally different from other scriptures. If you understand these intentions, then the teachings have a destination. The vertical and horizontal changes of a lifetime do not go beyond a single thought of three thousand realms. The world is emptiness, provisional existence, and the middle way. The realm of principle and even benefits are all like this. Then the ten vehicles of cessation and contemplation become the cause and effect of present practice, and the chapter on initiating teachings becomes the ability and object of transforming others now. Then the self and other are clear, and the practice of the Lotus Sutra is completed, so that merit is not wasted, and the explained principle can be recognized. Therefore, the ten subtleties are further encompassed by ten gates. What are the ten gates? In order to implement the provisional (權) for the sake of the real (實), they are non-dual yet dual; in order to open the provisional and reveal the real, they are dual yet non-dual. Since the Dharma is the teaching division, all are opened and accomplished as wonderful, so these ten gates take 'non-duality' as their aim. Under each gate, the six identities (六即) are used to examine it. The text has already widely cited sincere evidence. Below, only one principle is directly stated, so that the purpose of the entire scripture is clearly displayed before your eyes.
First, the gate of non-duality of form and mind (色心不二門). Second, the gate of non-duality of inner and outer (內外不二門). Third, the gate of non-duality of cultivation and nature (修性不二門). Fourth, the gate of non-duality of cause and effect (因果不二門). Fifth, the gate of non-duality of defilement and purity (染凈不二門). Sixth, the gate of non-duality of dependent and proper (依正不二門). Seventh, the gate of non-duality of self and other (自他不二門). Eighth, the gate of non-duality of the three karmas (三業不二門). Ninth, the gate of non-duality of provisional and real (權實不二門). Tenth, the gate of non-duality of receiving and benefiting (受潤不二門).
Among these, the first gate is named from the subtlety of the object (境妙), the second and third gates are named from the subtlety of wisdom and practice (智行), the fourth gate is named from the subtlety of position and Dharma (位法), the fifth, sixth, and seventh gates are named from the subtlety of response and supernatural power (感應神通), the eighth and ninth gates are named from the subtlety of teaching (說法), and the tenth gate is named from the subtlety of retinue and benefit (眷屬利益).
- The Gate of Non-duality of Form and Mind: Moreover, the ten suchnesses (十如) of the realm, up to non-truth (無諦), one
一皆有總別二意，總在一念，別分色心。何者？初十如中，相唯在色、性唯在心、體力作緣義兼心色、因果唯心、報唯約色。十二因緣，苦業兩兼惑唯在心。四諦則三兼色心，滅唯在心。二諦三諦皆俗具色心，真中唯心。一實及無，準此可見。既知別已攝別入總，一切諸法無非心性，一性無性三千宛然，當知心之色心即心名變，變名為造，造謂體用，是則非色非心而色而心，唯色唯心良由於此，故知但識一念，遍見己他生佛，他生他佛尚與心同，況己心生佛寧乖一念？故彼彼境法差而不差。
二內外不二門者，凡所觀境不出內外，外謂托彼依正色心即空假中，即空假中妙故，心色體絕唯一實性無空假中，色心宛然豁同真凈，無復眾生七方便異，不見國土凈穢差品，而帝網依正終自炳然。所言內者，先了外色心一念無念，唯內體三千即空假中，是則外法全為心性，心性無外攝無不周，十方諸佛、法界有情性體無殊一切咸遍，誰云內外色心己他，此即用向色心不二門成。
三修性不二門者，性德只是界如一念，此內界如三法具足，性雖本爾，藉智起修，由修照性，由性發修，在性則全修成性，起修則全性成修，性無所移、修常宛爾。修又二種：順修、逆修。順謂了性為行，逆謂背性成迷。迷了二心，心雖不二
【現代漢語翻譯】 現代漢語譯本 一、總別不二門：一切事物都具有總體和個別的兩重含義，總的來說都在於當下這一念，個別區分則有色法和心法。什麼是色法和心法呢？最初的十如是（相、性、體、力、作、因、緣、果、報、本末究竟等），其中『相』只屬於色法，『性』只屬於心法，『體』、『力』、『作』、『緣』的含義兼具色法和心法，『因』和『果』只屬於心法，『報』則依附於色法。十二因緣中，『苦』和『業』兼具色法和心法，『惑』只屬於心法。四諦（苦、集、滅、道）則苦、集、道三者兼具色法和心法，『滅』只屬於心法。二諦（俗諦、真諦）和三諦（俗諦、真諦、中諦）中的俗諦包含色法和心法，真諦中只有心法。一實之理和『無』的道理，可以參照以上進行理解。既然已經瞭解了個別，就要將個別攝入總體，一切諸法無非是心性，一心之性即是無性，三千世界宛然存在。應當明白，心的色法和心法，即是心所顯現的變現，變現又可稱為造作，造作指的是本體和作用。這樣說來，就既非色法也非心法，而又是色法又是心法，既是唯色法又是唯心法，道理就在於此。所以說，只要認識到當下這一念，就能普遍見到自己和他人、眾生和佛，他人和眾生、他人和佛尚且與自己的心相同，更何況自己的心、眾生和佛呢？因此，種種境界和法雖然有差別，但本質上沒有差別。 二、內外不二門：所有觀察的境界都離不開內外。外，指的是依託于外在的依報和正報的色法和心法，即是空、假、中。因為即空、假、中之理非常微妙，所以心和色的本體都斷絕，唯一實性沒有空、假、中，色法和心法宛然存在，豁然開朗如同真凈，不再有眾生和七方便（七種方便之行）的差別，也看不到國土的清凈和污穢的品級差別，而帝釋天的因陀羅網所象徵的依報和正報，最終會自然顯現。所說的內，指的是首先了解外在的色法和心法，一念無念，只有內在的本體三千，即是空、假、中。這樣說來，外在的法完全是心性，心性沒有內外，包含一切，周遍一切，十方諸佛、法界有情的性體沒有差別，一切都普遍存在。誰還說有內外、色心、自己和他人呢？這就是運用趨向色心不二之門而成就。 三、修性不二門：性德只是界如一念，此內在的界如三法（空、假、中）具足。性雖然本來如此，但要藉助智慧來生起修習，通過修習來照亮本性，通過本性來引發修習。在本性中，則是全部的修習都成就了本性；在生起修習時，則是全部的本性都成就了修習。本性沒有移動，修習也常常宛然存在。修習又有兩種：順修和逆修。順修指的是了達本性而修行，逆修指的是背離本性而成就迷惑。迷惑和了達這兩種心，心雖然不是二。
【English Translation】 English version 1. The Gate of Non-Duality of Totality and Particularity: All things have two meanings, totality and particularity. Totality lies in a single thought, while particularity is divided into form (rupa) and mind (citta). What are they? In the initial Ten Suchnesses (相-appearance, 性-nature, 體-entity, 力-power, 作-function, 因-cause, 緣-condition, 果-effect, 報-retribution, 本末究竟等-ultimate consistency from beginning to end), 『appearance』 (相-xiang) belongs only to form, 『nature』 (性-xing) belongs only to mind, 『entity』 (體-ti), 『power』 (力-li), 『function』 (作-zuo), and 『condition』 (緣-yuan) include both form and mind, 『cause』 (因-yin) and 『effect』 (果-guo) belong only to mind, and 『retribution』 (報-bao) is related to form. In the Twelve Links of Dependent Origination, 『suffering』 (苦-duhkha) and 『karma』 (業-karma) include both form and mind, while 『delusion』 (惑-klesha) belongs only to mind. The Four Noble Truths include both form and mind in suffering, accumulation, and the path, while cessation belongs only to mind. The Two Truths (conventional and ultimate) and the Three Truths (conventional, ultimate, and middle) include both form and mind in the conventional truth, while only mind is in the ultimate truth. The One Reality and 『non-being』 can be understood in this way. Having understood the particular, one should incorporate the particular into the totality. All dharmas are none other than mind-nature. One nature is no-nature, and the three thousand worlds are clearly present. It should be understood that the form and mind of the mind are the transformations manifested by the mind. Transformation can also be called creation. Creation refers to the substance and function. Thus, it is neither form nor mind, yet it is both form and mind. It is only form and only mind because of this. Therefore, know that by recognizing a single thought, one can universally see oneself and others, sentient beings and Buddhas. Others, sentient beings, and Buddhas are the same as one』s own mind. How much more so are one』s own mind, sentient beings, and Buddhas not different from a single thought? Therefore, those various realms and dharmas are different and yet not different. 2. The Gate of Non-Duality of Inner and Outer: All observed realms are inseparable from inner and outer. Outer refers to the form and mind of the dependent and rightful retributions that rely on external things, which are emptiness, provisionality, and the middle. Because the principle of emptiness, provisionality, and the middle is very subtle, the substance of mind and form is cut off, and the one reality has no emptiness, provisionality, or the middle. Form and mind are clearly present, and it is open and clear like true purity. There is no longer any difference between sentient beings and the seven expedient means (seven kinds of expedient practices), and one does not see the differences in the purity and impurity of the lands. However, the Indra』s net (帝網-di wang) symbolized by the dependent and rightful retributions will ultimately manifest naturally. Inner refers to first understanding that external form and mind are one thought, no thought. Only the inner substance of the three thousand is emptiness, provisionality, and the middle. Thus, the external dharma is entirely mind-nature. Mind-nature has no outer, encompasses everything, and pervades everything. The nature of the Buddhas of the ten directions and sentient beings in the dharma realm is no different, and everything is universally present. Who still says there is inner and outer, form and mind, self and others? This is the accomplishment of using the gate of non-duality of form and mind. 3. The Gate of Non-Duality of Cultivation and Nature: The virtue of nature is just the realm of suchness in a single thought. This inner realm of suchness is complete with the three dharmas (emptiness, provisionality, and the middle). Although nature is originally like this, one must use wisdom to generate cultivation, illuminate nature through cultivation, and initiate cultivation through nature. In nature, all cultivation accomplishes nature. When cultivation arises, all nature accomplishes cultivation. Nature does not move, and cultivation is always clearly present. There are two types of cultivation: compliant cultivation and reverse cultivation. Compliant cultivation refers to understanding nature and practicing accordingly, while reverse cultivation refers to deviating from nature and achieving delusion. Delusion and understanding are two minds, but the mind is not two.
，逆順二性，性事恒殊，可由事不移心，則令迷修成了，故須一期迷了，照性成修，見性修心，二修俱泯。又了順修對性有離有合，離謂修性各三，合謂修二性一，修二各三，共發性三，是則修雖具九，九隻是三，為對性明修，故合修為二，二與一性如水為波，二亦無二亦如波水。應知性指三障，是故具三，修從性成，成三法爾，達無修性，唯一妙乘，無所分別，法界洞朗，此由內外不二門成。
四因果不二門者，眾生心因既具三軌，此因成果，名三涅槃，因果無殊始終理一。若爾，因德已具何不住因？但由迷因各自謂實。若了迷性實唯住因，故久研此因，因顯名果。只緣因果理一，用此一理為因，理顯無複果名，豈可仍存因號？因果既泯，理性自亡。只由亡智親疏，致使迷成厚薄，迷厚薄故強分三惑，義開六即名智淺深，故如夢勤加空名惑絕。幻因既滿，映象果圓，空像雖即義同，而空虛像實，像實故稱理本有，空虛故迷轉應成性，是則不二而二立因果殊，二而不二始終體一。若謂因異果，因亦非因，曉果從因，因方克果，所以三千在理同名無明，三千果成咸稱常樂，三千無改無明即明，三身並常俱體俱用，此以修性不二門成。
五染凈不二門者，若識無始即法性為無明，故可了今無明為法性，法性之
【現代漢語翻譯】 現代漢語譯本：逆行和順行這兩種性質，其性質和作用總是不同的。如果能夠做到不因外事而轉移內心，就能使迷惑的修行得以成就。因此，必須經歷一個時期的迷惑，才能照見自性而成就修行，見到自性而修養內心，兩種修行都歸於泯滅。而且，瞭解順行之修對自性來說，有分離也有結合。分離是指修行和自性各有三種，結合是指修行和兩種自性合為一體，修行兩種各有三種，共同引發自性的三種，這樣修行雖然具備九種，但九種只是一種，爲了對照自性來闡明修行，所以結合修行成為兩種，兩種與一種自性如同水與波浪，兩種也無非是一種，也像波浪與水一樣。應當知道，自性指的是三種障礙（三障），所以具備三種，修行從自性而成，成就三種是自然而然的，通達沒有修行和自性，只有唯一微妙的佛法，沒有分別，法界通透明亮，這是由內外不二法門成就的。
四、因果不二門：眾生的心因既然具備三種法則，這種因成就的果，名為三種涅槃（三涅槃），因和果沒有差別，始終道理是一樣的。如果這樣，因的功德已經具備，為什麼不處於因的狀態呢？只是因為迷惑于因，各自認為它是真實的。如果瞭解迷惑的性質實際上只是處於因的狀態，所以長久地研究這個因，因顯現就名為果。只因爲因果的道理是一樣的，用這個道理作為因，道理顯現就沒有果的名稱了，怎麼可以仍然存在因的稱號呢？因和果既然泯滅，理性自然消亡。只是因為對智慧的親疏有別，導致迷惑的程度有深有淺，迷惑程度的深淺就強行分為三種迷惑，義理展開為六即（六即佛），表明智慧的淺深，所以像在夢中勤奮努力，最終也是空名惑絕。虛幻的因既然圓滿，映象的果也就圓滿，空和像雖然相同，但意義不同，空是虛無的，像是真實的，像真實所以稱為理性本有，空虛所以迷惑轉而應成就自性，這樣不二是二，建立因果的差別，二是不二，始終的本體是一樣的。如果說因和果不同，那麼因也不是因，明白果是從因產生的，因才能成就果，所以三千（三千世界）在理上相同，名為無明，三千果成就都稱為常樂，三千沒有改變，無明就是明，三身（三身佛）並存，常住，本體和作用都具備，這是以修行和自性不二法門成就的。
五、染凈不二門：如果認識到無始以來就是以法性作為無明，那麼就可以瞭解現在的無明就是法性，法性的
【English Translation】 English version: The two natures of going against and going along, their nature and function are always different. If one can achieve not being moved by external affairs, then the confused practice can be accomplished. Therefore, one must experience a period of confusion in order to illuminate the self-nature and accomplish practice, see the self-nature and cultivate the mind, and both practices are extinguished. Moreover, understanding the practice of going along, in relation to self-nature, there is separation and combination. Separation means that practice and self-nature each have three aspects. Combination means that practice and the two self-natures are combined into one. The two practices each have three aspects, jointly triggering the three aspects of self-nature. Thus, although practice possesses nine aspects, the nine are only one. In order to contrast self-nature to clarify practice, the combination of practice becomes two. The two and the one self-nature are like water and waves, the two are also non-dual, just like waves and water. It should be known that self-nature refers to the three obstacles (three hindrances), so it possesses three aspects. Practice is formed from self-nature, and achieving the three is natural. Attaining no practice and no self-nature, there is only the one wonderful Dharma, without discrimination, the Dharma realm is clear and bright. This is accomplished by the non-duality of inner and outer.
Fourth, the non-duality of cause and effect: Since the mind-cause of sentient beings possesses three rules, the effect achieved by this cause is called the three Nirvanas (three Nirvanas). There is no difference between cause and effect, and the principle is the same from beginning to end. If so, since the merit of the cause is already complete, why not remain in the state of cause? It is only because of being deluded about the cause that each considers it to be real. If one understands that the nature of delusion is actually only in the state of cause, then one studies this cause for a long time, and the manifestation of the cause is called effect. It is only because the principle of cause and effect is the same, using this principle as the cause, and when the principle manifests, there is no longer the name of effect. How can the title of cause still exist? Since cause and effect are extinguished, rationality naturally disappears. It is only because of the closeness or distance to wisdom that the degree of delusion is deep or shallow. The depth of delusion is forcibly divided into three delusions, and the meaning is expanded into the six identities (six identities of Buddhahood), indicating the shallowness or depth of wisdom. Therefore, like diligently striving in a dream, in the end, it is an empty name and the delusion is extinguished. Since the illusory cause is complete, the mirrored effect is also complete. Although emptiness and image are the same in meaning, they are different. Emptiness is empty, and the image is real. Because the image is real, it is called the inherent nature of reason. Because it is empty, delusion turns and should accomplish self-nature. Thus, non-duality is duality, establishing the difference between cause and effect. Duality is non-duality, and the substance is the same from beginning to end. If it is said that cause and effect are different, then the cause is not the cause. Understanding that the effect arises from the cause, the cause can achieve the effect. Therefore, the three thousand (three thousand worlds) are the same in principle, called ignorance. The achievement of the three thousand effects is called eternal bliss. The three thousand have not changed, and ignorance is enlightenment. The three bodies (three bodies of Buddha) coexist, are permanent, and possess both substance and function. This is accomplished by the non-duality of practice and self-nature.
Fifth, the non-duality of defilement and purity: If one recognizes that from the beginningless past, Dharma-nature has been taken as ignorance, then one can understand that present ignorance is Dharma-nature, and the Dharma-nature is
與無明，遍造諸法名之為染，無明之與法性，遍應眾緣號之為凈，濁水清水波濕無殊，清濁雖即由緣，而濁成本有，濁雖本有而全體是清，以二波理通、舉體是用，故三千因果俱名緣起。迷悟緣起不離剎那，剎那性常、緣起理一，一理之內而分凈穢，別則六穢四凈，通則十通凈穢，故知剎那染體悉凈，三千未顯驗體仍迷，故相似位成六根遍照，照分十界，各具灼然。豈六根凈人謂十定十，分真垂跡十界亦然，乃由果成，等彼百界。故須初心而遮而照，照故三千恒具，遮故法爾空中，終日雙亡終日雙照，不動此念遍應無方，隨感而施凈穢斯泯。亡凈穢故以空以中，仍由空中轉染為凈，由了染凈空中自亡，此以因果不二門成。
六依正不二門者，已證遮那一體不二，良由無始一念三千，以三千中生陰二千為正國土，一千屬依，依正既居一心，一心豈分能所？雖無能所依正宛然，是則理性名字觀行，已有不二正依之相，故使自他因果相攝。但眾生在理，果雖未辦，一切莫非遮那妙境，然應復了諸佛法體非遍而遍，眾生理性非局而局，始終不改、大小無妨，因果理同，依正何別？故凈穢之土、勝劣之身，塵身與法身量同，塵國與寂光無異，是即一一塵剎一切剎，一一塵身一切身，廣狹勝劣難思議，凈穢方所無窮盡，若非
【現代漢語翻譯】 現代漢語譯本： 與無明（avidyā，指對事物真相的迷惑和無知）相結合，普遍造作諸法，這被稱為『染』（klesha，煩惱）。無明與法性（dharmatā，諸法的本性）相結合，普遍適應各種因緣，這被稱為『凈』（vishuddhi，清凈）。渾濁的水和清水，在波浪和濕性上沒有區別。清澈和渾濁雖然取決於因緣，但渾濁原本就存在。雖然渾濁原本存在，但其全體本質是清凈的。因為二種波浪的道理是相通的，整個本體都在發揮作用，所以三千因果都稱為緣起（pratītyasamutpāda， dependent origination）。 迷惑和覺悟的緣起，不離於剎那（kṣaṇa，極短的時間單位）。剎那的自性是恒常的，緣起的道理是統一的。在這統一的道理之中，區分出清凈和污穢。分別來說，有六種污穢和四種清凈；總的來說，十界都貫通清凈和污穢。因此可知，剎那的染污之體，全部都是清凈的。三千世界尚未顯現時，驗證其本體仍然是迷惑的。所以在相似位（修行位階）上，成就六根（眼睛、耳朵、鼻子、舌頭、身體、意識）普遍照見，照見分為十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛），每一界都具有明晰的特性。 難道六根清凈的人，就認為有十種禪定嗎？分證真如、垂跡應化的十界也是如此，乃是由果地成就，等同於百界（指十界互具）。所以必須在初心時，既要遮止（惡念），又要照見（真理）。因為照見，所以三千世界恒常具備；因為遮止，所以法爾（dharmatā，事物本來的樣子）是空性的。終日雙重泯滅，終日雙重照見，不移動這個念頭，普遍適應一切方向，隨著感應而施予，清凈和污穢都消泯。 因為泯滅清凈和污穢，所以以空（śūnyatā，空性）和中（madhyama，中道）為用。仍然由空性轉化染污為清凈，因爲了達染污和清凈，空性自然消亡。這是以因果不二的法門成就。 六依正不二門，是指已經證悟遮那（Vairocana，毗盧遮那佛，光明遍照）一體不二的境界。這是因為無始以來的一念三千，以三千世界中生陰二千為正報（指眾生的身心），國土一千為依報（指眾生所居住的環境）。依報和正報既然存在於一心之中，一心怎麼能區分能和所呢？雖然沒有能和所，依報和正報仍然宛然存在。這就是說，在理性、名字、觀行上，已經有了不二的正報和依報之相，所以使得自他因果相互攝入。但是眾生在理地上，果位雖然尚未成就，一切莫非遮那的妙境。然而應該進一步了知，諸佛的法體並非普遍而普遍，眾生的理性並非侷限而侷限，始終不改變，大小沒有妨礙，因果的道理相同，依報和正報有什麼區別呢？ 所以清凈和污穢的國土、殊勝和低劣的身軀，微塵之身與法身（dharmakāya，佛的法身）的量相同，微塵國土與寂光土（Amitābha's Pure Land，阿彌陀佛的凈土）沒有差異。這就是說，一一微塵剎土即是一切剎土，一一微塵之身即是一切身，其廣狹勝劣難以思議，清凈和污穢的方所無窮無盡。如果不是...
【English Translation】 English version: Combined with ignorance (avidyā), universally creating all dharmas, this is called 'defilement' (klesha). Combined with ignorance and the nature of dharmas (dharmatā), universally adapting to all conditions, this is called 'purity' (vishuddhi). Muddy water and clear water are no different in waves and wetness. Although clarity and turbidity depend on conditions, turbidity is originally present. Although turbidity is originally present, its entire essence is purity. Because the principle of the two waves is interconnected, and the entire substance is functioning, the three thousand causes and effects are all called dependent origination (pratītyasamutpāda). The dependent origination of delusion and enlightenment is inseparable from a kṣaṇa (an extremely short unit of time). The nature of a kṣaṇa is constant, and the principle of dependent origination is unified. Within this unified principle, purity and impurity are distinguished. Separately speaking, there are six impurities and four purities; generally speaking, the ten realms all penetrate purity and impurity. Therefore, it can be known that the defiled substance of a kṣaṇa is entirely pure. When the three thousand worlds have not yet manifested, verifying its substance is still delusion. Therefore, in the stage of resemblance (a stage of practice), the six senses (eyes, ears, nose, tongue, body, and mind) achieve universal illumination, and the illumination is divided into the ten realms (hell, hungry ghosts, animals, asuras, humans, devas, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas), each realm possessing distinct characteristics. Do those with purified six senses think that there are ten samādhis? The ten realms of partial realization of suchness and manifested traces are also like this, achieved by the fruition, equivalent to the hundred realms (referring to the mutual inclusion of the ten realms). Therefore, at the initial aspiration, one must both restrain (evil thoughts) and illuminate (truth). Because of illumination, the three thousand worlds are constantly present; because of restraint, the dharmatā (the way things are) is emptiness. All day long, there is dual extinction; all day long, there is dual illumination. Without moving this thought, universally adapting to all directions, according to the feeling and giving, purity and impurity are both extinguished. Because of the extinction of purity and impurity, emptiness (śūnyatā) and the middle way (madhyama) are used. Still, emptiness transforms defilement into purity, and because of understanding defilement and purity, emptiness naturally disappears. This is achieved through the non-duality of cause and effect. The non-duality of the six environments and beings refers to the state of having already realized the non-duality of the one body of Vairocana (the Buddha of pervasive light). This is because of the one thought of three thousand worlds from beginningless time, with the two thousand skandhas of sentient beings in the three thousand worlds as the primary reward (referring to the body and mind of sentient beings), and the one thousand lands as the secondary reward (referring to the environment in which sentient beings live). Since the secondary and primary rewards exist within one mind, how can one mind distinguish between the able and the object? Although there is no able and object, the secondary and primary rewards are still clearly present. That is to say, in reason, name, and contemplation, there is already the aspect of non-dual primary and secondary rewards, so that the causes and effects of self and others are mutually inclusive. However, sentient beings are in the realm of principle, and although the fruition has not yet been achieved, everything is none other than the wonderful realm of Vairocana. Yet, it should be further understood that the dharma body of the Buddhas is not pervasive and pervasive, and the nature of sentient beings is not limited and limited, never changing from beginning to end, and size is not an obstacle. The principle of cause and effect is the same, so what is the difference between the secondary and primary rewards? Therefore, the pure and impure lands, the superior and inferior bodies, the amount of dust body is the same as the dharmakāya (the dharma body of the Buddha), and the dust country is no different from the Land of Tranquil Light (Amitābha's Pure Land). That is to say, each dust land is all lands, each dust body is all bodies, its breadth, superiority, and inferiority are inconceivable, and the places of purity and impurity are endless. If not...
三千空假中，安能成茲自在用？如是方知生佛等，彼此事理互相收，此以染凈不二門成。
七自他不二門者，隨機利他事乃憑本，本謂一性具足自他，方至果位自即益他，如理性三德三諦三千，自行唯在空中、利他三千赴物，物機無量不出三千，能應雖多不出十界，界界轉現不出一念，土土互生不出寂光。眾生由理具三千，故能感；諸佛由三千理滿，故能應。應遍機遍欣赴不差。不然，豈能如鏡現像？鏡有現像之理，形有生像之性，若一形對不能現像，則鏡理有窮、形事不通，若與鏡隔則容有是理，無有形對而不像者。若鏡未現像由塵所遮，去塵由人磨、像現非關磨者，以喻觀法大旨可知。應知理雖自他具足，必藉緣了為利他功。復由緣了與性一合，方能稱性施設萬端，則不起自性應無方所，此由依正不二門成。
八三業不二門者，于化他門事分三密，隨順物理得名不同，心輪鑒機二輪設化，現身說法未曾毫差，在身份于真應，在法分于權實，二身若異何故乃云即是法身，二說若乖何故乃云皆成佛道？若唯法身應無垂世，若唯佛道誰施三乘？身尚無身說必非說，身口平等等彼意輪，心色一如不謀而化，常冥至極稱物施為，豈非百界一心？界界無非三業，界尚一念三業豈殊？果用無虧因必稱果，若信因果，
【現代漢語翻譯】 現代漢語譯本： 三千空假中（三千指事物的多重面向，空假中指佛教看待事物的三種方式：空性、假名、中道），如何能成就這種自在的妙用呢？這樣才能明白，眾生（生）與佛（佛）是平等的，彼此的事理互相包容，這是通過染凈不二法門成就的。 七、自他不二門：隨機應變地利益他人，是依據于根本而行。根本指的是一性，它具足自他兩種屬性。只有達到果位，才能真正做到自利即是利他。例如，理性包含三德（法身德、般若德、解脫德）、三諦（空諦、假諦、中諦）、三千（事物的多重面向），自行只在于空性之中，而利他則需要三千法門來適應萬物。萬物的根機雖然無量，但都離不開這三千法門。能夠應化的雖然很多，但都離不開十法界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）。每個法界都在不斷地展現，但都離不開一念之間。每個國土都在互相產生，但都離不開寂光凈土（佛的常寂光土）。眾生因為在理上具備三千法門，所以能夠有所感應；諸佛因為圓滿了三千法門，所以能夠應化。應化周遍，根機周遍，所以能夠欣然前往而不差錯。不然的話，怎麼能像鏡子一樣顯現影像呢？鏡子具有顯現影像的道理，形體具有產生影像的性質。如果只有一個形體對著鏡子，就不能顯現影像，那麼鏡子的道理就有窮盡，形體的事實就不能通達。如果與鏡子隔開，那麼或許有這個道理，但沒有形體對著鏡子而不顯現影像的。如果鏡子沒有顯現影像，是因為被灰塵遮蓋了，去除灰塵需要人來擦拭，影像的顯現與擦拭的人無關。用這個比喻來觀察佛法的要旨，就可以明白了。應該知道，道理雖然自他都具備，但必須藉助緣和了（緣因、了因）才能成就利他的功用。再通過緣和了與自性合一，才能稱合自性地施設萬端，這樣就不會從自性中生起，應化也沒有固定的處所。這是通過依正不二法門成就的。 八、三業不二門：在化度他人的事情上，分為身、口、意三種秘密，隨順物理而有不同的名稱。意輪（心輪）鑑別根機，身輪和語輪設施教化，顯現身相說法沒有絲毫差錯。在身方面，分為真身和應身；在法方面，分為權法和實法。如果真身和應身是不同的，為什麼說應身就是法身呢？如果權法和實法是相違背的，為什麼說都能成就佛道呢？如果只有法身，就不應該垂跡於世間；如果只有佛道，誰來施設三乘教法（聲聞乘、緣覺乘、菩薩乘）呢？身尚且沒有身相，那麼說法必定不是真正的說法。身口意平等，如同佛的意輪。心和色（物質）是一如的，不謀而合地進行教化，常常冥合至極，稱合萬物而施設教化，難道不是百界一心嗎？每個法界都無非是三業（身業、口業、意業），法界尚且是一念之間，三業怎麼會有差別呢？果地的作用沒有虧損，那麼因地的修行必定與果地相稱。如果相信因果，
【English Translation】 English version: How can the 'Three Thousand Empty, Provisional, and Middle' (三千空假中, referring to the multifaceted nature of things and the three ways Buddhism views them: emptiness, provisional existence, and the Middle Way) accomplish such unhindered and wonderful functions? Only then can one understand that sentient beings (生, 'sheng') and Buddhas (佛, 'Fo') are equal, and their respective principles and affairs mutually encompass each other. This is accomplished through the non-duality of defilement and purity. Seven, the Non-Duality of Self and Other: Benefiting others according to their needs is based on the fundamental. The fundamental refers to the one nature, which possesses both self and other. Only upon reaching the fruition stage can one truly achieve self-benefit as benefiting others. For example, the principle contains the Three Virtues (三德, Dharma Body Virtue, Prajna Virtue, Liberation Virtue), the Three Truths (三諦, Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way), and the Three Thousand (三千, multifaceted nature of things). Self-cultivation lies only in emptiness, while benefiting others requires the Three Thousand Dharmas to adapt to all things. Although the capacities of all beings are immeasurable, they cannot be separated from these Three Thousand Dharmas. Although the ability to respond and transform is vast, it cannot be separated from the Ten Dharma Realms (十界, realms of hell-beings, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, and Buddhas). Each Dharma Realm is constantly manifesting, but it cannot be separated from a single thought. Each land is mutually arising, but it cannot be separated from the Pure Land of Tranquil Light (寂光, Buddha's Land of Eternal Tranquility). Because sentient beings inherently possess the Three Thousand Dharmas in principle, they are able to be receptive. Because Buddhas have perfected the Three Thousand Dharmas, they are able to respond. The response is universal, and the capacities are universal, so they can joyfully go without error. Otherwise, how could it be like a mirror reflecting images? The mirror has the principle of reflecting images, and the form has the nature of producing images. If only one form is facing the mirror, it cannot reflect the image, then the principle of the mirror would be exhausted, and the fact of the form would not be able to be communicated. If separated from the mirror, then perhaps there is this principle, but there is no form facing the mirror that does not reflect an image. If the mirror does not reflect an image, it is because it is covered by dust. Removing the dust requires someone to wipe it, and the appearance of the image is not related to the person wiping it. Using this analogy to observe the essence of the Dharma, one can understand it. It should be known that although the principle is possessed by both self and other, it must rely on conditions and understanding (緣了, causal conditions and understanding conditions) to accomplish the merit of benefiting others. Furthermore, through the union of conditions and understanding with the self-nature, one can then accord with the self-nature to establish myriad things, so that it will not arise from the self-nature, and the response will have no fixed location. This is accomplished through the non-duality of dependent and proper (依正, dependent environment and proper reward). Eight, the Non-Duality of the Three Karmas: In the matter of transforming others, it is divided into the three secrets of body, speech, and mind, which have different names according to the physical principles. The mind-wheel (意輪, wheel of mind) discerns the capacities, and the body-wheel and speech-wheel establish teachings. Manifesting the body and expounding the Dharma are without the slightest error. In terms of the body, it is divided into the true body and the manifested body; in terms of the Dharma, it is divided into the provisional Dharma and the real Dharma. If the true body and the manifested body are different, why is it said that the manifested body is the Dharma Body? If the provisional Dharma and the real Dharma are contradictory, why is it said that they can all accomplish the Buddha Way? If there is only the Dharma Body, it should not have descended into the world; if there is only the Buddha Way, who would establish the Three Vehicles (三乘, Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle)? Since the body has no form, then the Dharma expounded must not be the true Dharma. The body, speech, and mind are equal, like the Buddha's mind-wheel. The mind and matter (色, material form) are one, transforming without planning, constantly merging to the extreme, according with all things to establish teachings. Is it not the One Mind of the Hundred Realms? Each Dharma Realm is nothing but the Three Karmas (三業, karma of body, speech, and mind). Since the Dharma Realm is only a single thought, how can the Three Karmas be different? If the function of the fruition is not lacking, then the cultivation of the cause must be commensurate with the fruition. If one believes in cause and effect,
方知三密有本，百界三業俱空假中，故使稱宜遍赴為果，一一應色、一一言音，無不百界，三業具足，化復作化，斯之謂歟！故一念凡心已有理性三密相海，一塵報色同在本理毗羅遮那，方乃名為三無差別，此以自他不二門成。
九權實不二門者，平等大慧常鑒法界，亦由理性九權一實，實復九界權亦復然，權實相冥百界一念，不可分別任運常然，至果乃由契本一理非權非實而權而實，此即如前心輪自在，致令心口赴權實機，三業一念無乖權實，不動而施豈應隔異？對說即以權實立稱，在身即以真應為名，三業理同、權實冥合，此以三業不二門成。
十受潤不二門者，物理本來性具權實，無始熏習或實或權，權實由熏理恒平等，遇時成習行愿所資，若無本因，熏亦徒設，遇熏自異非由性殊，性雖無殊必藉幻發，幻機幻感幻應幻赴，能應所化並非權實，然由生具非權非實成權實機，佛亦果具非權非實為權實應，物機契應身土無偏，同常寂光無非法界，故知三千同在心地，與佛心地三千不殊，四微體同權實益等，此以權實不二門成。
是故十門門門通入色心，乃至受潤咸然，故使十妙始終理一，如境本來具三，依理生解故名為智，智解導行行解契理，三法相符不異而異，而假立淺深、設位簡濫，三法只
【現代漢語翻譯】 現代漢語譯本：由此可知，三密（身密、語密、意密）皆有其根本，百界（地獄界、餓鬼界、畜生界、修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）的三業（身業、語業、意業）皆是空、假、中三諦的顯現。因此，佛能應機施教，普遍應赴十法界眾生的根機而成就果位。無論是所應現的色相，還是所宣說的言語音聲，無不遍及百界，三業具足。化身又化身，就是這個道理吧！所以，眾生一念凡心之中，已經具有理性上的三密相海。一微塵所顯現的報色，也同樣存在於根本之理——毗盧遮那佛（Vairocana，光明遍照），這才稱之為三無差別（體無差別、相無差別、用無差別），這是以自他不二門成就的。 九、權實不二門：平等的大智慧恒常照鑒法界，也是由於理性上的九權一實（九種方便權巧之法與一種真實之法）。實法中也包含九界權法，權法中也包含實法。權法與實法相互融合，百界於一念之中，不可分別，自然而然地執行。到達果位時，乃是由於契合根本的一理，非權非實，而又權而實。這就像前面所說的心輪自在，使得心與口應赴權實之機，三業與一念之間，沒有違背權實。不動而能施設教化，怎麼會有隔閡差異呢？對立而說，就以權實立名；在自身來說，就以真應為名。三業之理相同，權實相互融合，這是以三業不二門成就的。 十、受潤不二門：物理（一切事物）本來就具有權實之性，從無始以來，受到熏習，或偏向于實，或偏向于權。權實雖然由於熏習而有所不同，但其根本之理恒常平等。遇到時節因緣，成就熏習，依靠行愿的資助。如果沒有根本的因，熏習也是徒勞。遇到熏習而產生差異，並非由於本性不同。本性雖然沒有差異，但必須藉助幻化的作用才能顯發。幻化的根機，幻化的感應，幻化的應現，幻化的赴應，能應之佛與所化之眾生，並非權實之法。然而，由於眾生生來就具有非權非實的根機，才能成就權實之機；佛也果地具足非權非實的功德，才能示現權實之應。眾生的根機與佛的應現相互契合，身土沒有偏頗，同處於常寂光土（Eternal Light），沒有一法不是法界。所以要知道，三千世界同在於心地，與佛的心地三千沒有差別。四大（地、水、火、風）的體性相同，權實之益相等，這是以權實不二門成就的。 因此，十門（十種不二法門）門門都能通入色心（物質與精神），乃至受潤（領受佛法滋潤）也是如此。所以，十妙（觀心十妙）從始至終，其理都是一致的。如同境界本來就具足三法（空、假、中），依此理而生起理解，所以稱為智。智慧引導行為，行為與理解契合于理，三法相互符合，不異而異，從而假立淺深之別，設立位次來區分良莠。三法只
【English Translation】 English version: Thus, it is known that the Three Mysteries (body, speech, and mind) have their origin, and the three karmas (body, speech, and mind) of the Hundred Realms (hell, hungry ghost, animal, asura, human, heaven, sravaka, pratyekabuddha, bodhisattva, and buddha) are all manifestations of emptiness, provisionality, and the Middle Way. Therefore, the Buddha can teach according to the capacity of beings, universally responding to the faculties of beings in the Ten Dharma Realms and accomplishing the fruit. Whether it is the form manifested or the sound uttered, it pervades the Hundred Realms, complete with the three karmas. Transformation after transformation, that is the principle! Therefore, in a single thought of an ordinary mind, there is already the sea of characteristics of the Three Mysteries in principle. The reward-body manifested by a single dust also exists in the fundamental principle—Vairocana (light shining everywhere), and this is called the Three Non-Differences (non-difference in essence, non-difference in form, and non-difference in function). This is accomplished through the non-duality of self and other. 9. The Non-Duality of Provisional and Real: Equal and great wisdom constantly illuminates the Dharma Realm, also due to the nine provisional and one real (nine expedient methods and one real method) in principle. The real also contains the nine provisional realms, and the provisional also contains the real. The provisional and the real merge, the Hundred Realms are in a single thought, inseparable, and naturally operating. Reaching the fruit is due to the alignment with the fundamental principle, neither provisional nor real, yet both provisional and real. This is like the previously mentioned freedom of the mind-wheel, causing the mind and mouth to respond to the opportunities of the provisional and the real. The three karmas and a single thought do not contradict the provisional and the real. Without moving, one can bestow teachings; how can there be separation or difference? When speaking in opposition, one establishes the names of provisional and real; in oneself, one establishes the names of true and responsive. The principle of the three karmas is the same, the provisional and the real merge, and this is accomplished through the non-duality of the three karmas. 10. The Non-Duality of Receiving Nourishment: Physical things (all things) inherently possess the nature of provisional and real. From beginningless time, they have been influenced by conditioning, leaning towards either the real or the provisional. Although the provisional and the real differ due to conditioning, their fundamental principle is always equal. When the time and conditions are right, conditioning is accomplished, relying on the assistance of vows and practices. If there is no fundamental cause, conditioning is in vain. Differences arise from conditioning, not from differences in nature. Although nature is not different, it must rely on illusory function to manifest. Illusory faculties, illusory responses, illusory manifestations, illusory fulfillments, the responding Buddha and the beings to be transformed are not provisional or real. However, because beings are born with faculties that are neither provisional nor real, they can accomplish the opportunities of the provisional and the real. The Buddha also possesses the merits of neither provisional nor real in the fruition, and can manifest the responses of the provisional and the real. The faculties of beings and the responses of the Buddha correspond, body and land are not biased, and they are in the Eternal Light (Eternal Light), where there is no dharma that is not the Dharma Realm. Therefore, know that the three thousand worlds are in the mind-ground, and there is no difference between them and the three thousand in the Buddha's mind-ground. The nature of the four elements (earth, water, fire, and wind) is the same, and the benefits of the provisional and the real are equal. This is accomplished through the non-duality of the provisional and the real. Therefore, each of the ten gates (ten non-dual dharmas) can lead into form and mind (matter and spirit), and even receiving nourishment (receiving the nourishment of the Dharma) is the same. Therefore, the ten mysteries (ten mysteries of contemplation) are consistent in principle from beginning to end. Just as the realm inherently possesses the three dharmas (emptiness, provisionality, and the Middle Way), understanding arises based on this principle, so it is called wisdom. Wisdom guides action, and action aligns with understanding in principle. The three dharmas correspond to each other, not different yet different, and thus provisional distinctions of shallow and deep are established, and positions are set up to distinguish the good from the bad. The three dharmas only
是證彼理三。下之五章三法起用，三法既是一念，三千即空假中，成故有用，若了一念，十方三世諸佛之法本跡非遙，故重述十門，令觀行可識，首題既爾，覽別為總，符文可知。
法華玄義釋簽卷第十四 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十五
天臺沙門湛然述
釋此本門十妙，于中自二：先本跡，次十妙。所以先明本跡者，以本跡名通，故須通辨。簡通從別，使今本跡昭然可觀，是故於中先通論本跡，次別論本跡。
通論中二：先列，亦名生起；次釋。初中言「事理」者，只是真俗。「理教」者，真俗是理，說此真俗名之為教。教行等，可解。次釋中且為二：先釋，次「若約下」結攝。初文自六，一一文中皆簡通以出別。又一一文皆三，謂先釋本跡相，次明本跡相顯理融，三引文證。初理事中雲「從無住本立一切法」者，無明為一切法作本，無明即法性，無明覆以法性為本，當知諸法亦以法性為本，法性即無明，法性復以無明為本，法性即無明，法性無住處，無明即法性，無明無住處，無明法性雖皆無住，而與一切諸法為本，故云「從無住本立一切法」。無住之本既通，是故真諦指理也；一切諸法事也，即指三千為其森羅。言「從本垂
【現代漢語翻譯】 現代漢語譯本：這是爲了證明那三項真理。接下來的五章講述了三法的起用，三法即是一念，三千世界即是空、假、中，成就了所以有用，如果瞭解了一念，十方三世諸佛的法本和法跡並非遙遠，所以重新敘述十門，使觀行可以識別。首題既然如此，瀏覽個別即是總覽，符合文意可知。
《法華玄義釋簽》卷第十四 大正藏第 33 冊 No. 1717 《法華玄義釋簽》
《法華玄義釋簽》卷第十五
天臺沙門湛然 述
解釋這本門十妙，其中分為兩部分：首先是本跡，其次是十妙。之所以先說明本跡，是因為本跡這個名稱是通用的，所以需要普遍辨析。區分通用和個別，使現在的本跡明顯可見，因此，其中先通論本跡，然後分別論述本跡。
通論中分為兩部分：首先是列出，也稱為生起；其次是解釋。最初的「事理」指的是真諦和俗諦。「理教」指的是真諦和俗諦是理，宣說這真諦和俗諦稱為教。教行等，可以理解。接下來的解釋分為兩部分：先解釋，然後用「若約下」總結概括。最初的文中分為六個部分，每個部分都區分通用以突出個別。而且每個部分都有三個方面，即先解釋本跡相，然後說明本跡相顯現理融，三是引用經文證明。最初的理事中說「從無住本立一切法」，無明（avidya，佛教術語，指對事物真相的無知）為一切法作根本，無明即是法性（dharmata，諸法的本性），無明又以法性為根本，應當知道諸法也以法性為根本，法性即是無明，法性又以無明為根本，法性即是無明，法性沒有住處，無明即是法性，無明沒有住處，無明和法性雖然都沒有住處，卻與一切諸法為根本，所以說「從無住本立一切法」。無住的根本既然是通用的，所以真諦指的是理；一切諸法是事，指的是三千世界（three thousand realms）的森羅萬象。說「從本垂
【English Translation】 English version: This is to prove those three truths. The following five chapters describe the function of the Three Dharmas, which are a single thought. The three thousand realms are emptiness, provisionality, and the middle way. Accomplishment leads to usefulness. If one understands a single thought, the Dharma root and traces of Buddhas in the ten directions and three times are not far away. Therefore, the ten gates are restated to make contemplation and practice recognizable. Since the initial topic is like this, browsing the individual is the same as viewing the whole, which is in accordance with the text.
《Annotations on the Profound Meaning of the Lotus Sutra》, Scroll 14 Taisho Tripitaka, Volume 33, No. 1717, 《Annotations on the Profound Meaning of the Lotus Sutra》
《Annotations on the Profound Meaning of the Lotus Sutra》, Scroll 15
Commentary by Shramana Zhanran of Tiantai
Explaining the Ten Subtle Aspects of this Original Gate, it is divided into two parts: first, the Root and Trace (本跡, honjaku); second, the Ten Subtle Aspects. The reason for explaining the Root and Trace first is that the name 'Root and Trace' is general, so it needs to be universally analyzed. Distinguishing the general from the specific makes the current Root and Trace clearly visible. Therefore, it first generally discusses the Root and Trace, and then separately discusses the Root and Trace.
The general discussion is divided into two parts: first, listing, also known as arising; second, explanation. The initial 'phenomena and principle' refers to truth and conventional truth. 'Principle and teaching' refers to truth and conventional truth being the principle, and speaking of this truth and conventional truth is called teaching. Teaching, practice, etc., can be understood. The following explanation is divided into two parts: first, explanation, and then summarizing with 'If according to below'. The initial text is divided into six parts, each part distinguishing the general to highlight the specific. Moreover, each part has three aspects, namely, first explaining the characteristics of the Root and Trace, then explaining that the characteristics of the Root and Trace reveal the fusion of principle, and third, citing scriptures as proof. The initial phenomena and principle state 'From the root of no-abiding, establish all dharmas.' Ignorance (avidya) is the root of all dharmas. Ignorance is the Dharma-nature (dharmata). Ignorance also takes Dharma-nature as its root. It should be known that all dharmas also take Dharma-nature as their root. Dharma-nature is ignorance. Dharma-nature also takes ignorance as its root. Dharma-nature is ignorance. Dharma-nature has no abiding place. Ignorance is Dharma-nature. Ignorance has no abiding place. Although ignorance and Dharma-nature both have no abiding place, they are the root of all dharmas. Therefore, it is said, 'From the root of no-abiding, establish all dharmas.' Since the root of no-abiding is general, truth refers to principle; all dharmas are phenomena, referring to the myriad phenomena of the three thousand realms. Saying 'From the root, extend
跡」者，此理性之本跡，由此方有外用本跡，是故始從理事終乎已今。六重本跡，前之五重通已通今通本通跡，恐濫跡，故於一一重顯了釋云，本時實相乃至最初實得實相。又以第六已今一重，判前五重有本有跡，驗知前五皆屬於本。又六重末相顯理融中皆云「本跡雖殊不思議一」者，借肇公言嘆本跡理。肇公雖有本跡之言，本之與跡皆屬於跡。今言不思議者，約事則本昔跡今，約理則無復今昔，故知理體皆不思議。若約今之五重本跡準義說者，約事則有本中事理、跡中事理，約理則無複本跡事理之殊，是故皆云「不思議一」。乃至餘四亦復如是。第六已今，「已」即是跡，即指跡門及諸跡教；「今」即是本，即指本門，本門已前皆名為已，涌出已後方名為今，故云已說事理乃至權實名之為跡。今說事理乃至權實皆名為本，故知若無跡中事理乃至權實，何能顯于長遠之本？又已今之言雖異前五，亦是一往指于壽量，名為今本。若望初本則應又簡已今不同。法華已前諸經已今仍屬於跡，今經所明乃是真明久遠之本，即是已說已今為跡，今說已今為本，方是實說。所以六門引證之文，前三引跡、后三引本者何？然前三複通本之與跡，俱有事理乃至教行、體用等三，通中復別，既云本用本權，非跡文能顯，況以本門為今，灼
【現代漢語翻譯】 現代漢語譯本 『跡』（ji，跡象）指的是理性之根本跡象，由此才有了外在作用的根本跡象。因此，開始於事理，終結于已今。六重根本跡象，之前的五重貫通已、貫通今、貫通本、貫通跡。恐怕混淆跡象，所以在每一重都顯明解釋說，本時的實相乃至最初真實得到的實相。又用第六重已今，來判斷前五重有本有跡，驗證得知前五重都屬於本。又六重末尾，顯現理融中都說『本跡雖然不同，但不可思議地合一』，這是借用僧肇（Seng Zhao）的話來讚歎本跡之理。僧肇雖然有本跡之說，但本與跡都屬於跡。現在說不可思議，從事的角度來說，本是過去，跡是現在；從理的角度來說，就沒有過去和現在的分別，所以知道理體都是不可思議的。如果從現在的五重根本跡象來準義解說，從事的角度來說，有本中的事理、跡中的事理；從理的角度來說，就沒有本跡事理的差別，所以都說『不可思議地合一』。乃至其餘四重也是如此。第六重已今，『已』（yi，過去）就是跡，指跡門以及各種跡教；『今』（jin，現在）就是本，指本門，本門之前都稱為已，涌出之後才稱為今，所以說已說的事理乃至權實名為跡。現在說的事理乃至權實都稱為本，所以知道如果沒有跡中的事理乃至權實，怎麼能顯現長遠的本？又已今的說法雖然與前五重不同，也是大致指向壽量，名為今本。如果望向最初的本，就應該又區分已今的不同。在《法華經》（Lotus Sutra）之前的各種經典，已今仍然屬於跡，現在這部經所闡明的是真正闡明久遠的本，也就是已說已今為跡，今說已今為本，才是真實的說法。那麼，為什麼六門引證的文，前三引跡、后三引本呢？然而前三也貫通本與跡，都具有事理乃至教行、體用等三者，貫通之中又有區別，既然說本用本權，不是跡文能夠顯現的，何況以本門為今，就更加明顯了。
【English Translation】 English version 『Trace』 (ji, vestige) refers to the fundamental trace of rationality, from which there is the fundamental trace of external function. Therefore, it begins with principle and phenomena and ends with 『already and now』. The sixfold fundamental traces, the previous five penetrate the 『already』, penetrate the 『now』, penetrate the 『origin』, and penetrate the 『trace』. Fearing the confusion of traces, in each and every layer, it is clearly explained as the true aspect of the original time, up to the first truly attained true aspect. Furthermore, the sixth layer of 『already and now』 is used to judge that the previous five layers have origin and trace, verifying that the previous five all belong to the origin. Moreover, at the end of the six layers, it is said in the manifestation of the principle merging in the middle that 『although the origin and trace are different, they are inconceivably one』, which borrows the words of Seng Zhao (Seng Zhao) to praise the principle of origin and trace. Although Seng Zhao has the saying of origin and trace, both origin and trace belong to the trace. Now, saying 『inconceivable』 means that from the perspective of phenomena, the origin is the past and the trace is the present; from the perspective of principle, there is no distinction between past and present, so it is known that the substance of principle is all inconceivable. If we interpret the meaning according to the present fivefold fundamental traces, from the perspective of phenomena, there are the principle and phenomena within the origin, and the principle and phenomena within the trace; from the perspective of principle, there is no difference between the principle and phenomena of origin and trace, so it is all said to be 『inconceivably one』. And so on for the remaining four layers. In the sixth layer of 『already and now』, 『already』 (yi) is the trace, referring to the trace gate and various trace teachings; 『now』 (jin) is the origin, referring to the origin gate. Everything before the origin gate is called 『already』, and only after the emergence is it called 『now』, so it is said that the principle and phenomena already spoken, up to the provisional and real, are called the trace. The principle and phenomena now spoken, up to the provisional and real, are all called the origin, so it is known that if there were no principle and phenomena within the trace, up to the provisional and real, how could the distant origin be revealed? Moreover, although the saying of 『already and now』 is different from the previous five layers, it also roughly points to the lifespan, called the present origin. If we look towards the initial origin, we should further distinguish the difference between 『already and now』. In the various sutras before the Lotus Sutra, 『already and now』 still belongs to the trace. What is elucidated in this sutra is the true elucidation of the distant origin, that is, the 『already spoken already and now』 is the trace, and the 『now spoken already and now』 is the origin, which is the true teaching. So, why do the six gates cite evidence, with the first three citing the trace and the last three citing the origin? However, the first three also penetrate the origin and the trace, all having the three aspects of principle and phenomena, up to teaching, practice, substance, and function. Within the penetration, there is also distinction. Since it is said that the original function and original expedient means are not what the trace texts can reveal, let alone taking the origin gate as the present, which is even more obvious.
然不可引跡，為是義故，三引跡文、三引本文。又前之三文，既在於因，本因狹故，但以跡倒本，故但引跡門。
次結攝中，言「若約已今論本跡者」去至「不思議」，是卻明前來五重本跡，以攝十妙有本有跡，別約今經本門所明十粗十妙，方乃名本乃名本妙。又將六重望於十妙，有全有缺、有多有少，故重明之。于中為三：初正明相攝，次「最初」下簡示，三「若無」下總明相顯理融。初文乘便，六雙之中從后逆識，若識已今，即知餘五，故逆次釋也。所以六門明攝不同者，以六門中三因二果，已今復是今經二門，是故隨義所攝不同。
次簡示中雲「最初之本但本而非跡」等者，最初實成既未垂跡，故唯屬本。中間相望，互為本跡。又中間所成，垂跡之時名為亦跡，顯本之時名為亦本。最後已說，即是今日已說跡門，未顯本時，故唯屬跡，若無已說，即舉今日跡門，今說之本即舉今日本門。
○次正明本跡中二：先列，次釋。釋中文中自為十重，釋此十妙。初略釋中自為十重，于初文稍廣，餘九文略。初文三：初舉本，次「若十六」下舉跡比決，三「若留」下拂跡顯本。跡文中雲「娑婆為墨」至「寧當得盡」者，此引跡門〈化城品〉文，不合引于彌勒等言，彌勒不知文在本門，或是借于本中之文
【現代漢語翻譯】 現代漢語譯本： 然而，不能直接引用事蹟（跡），爲了說明這個道理，需要三次引用事蹟之文，三次引用經文字身（本文）。而且，前面的三段經文，既然是關於『因』的，根本原因（本因）比較狹隘，所以只能用事蹟來反推根本（本），因此只引用事蹟之門（跡門）。 接下來在總結歸納（結攝）中，說『如果按照已今（過去和現在）來討論根本和事蹟』一直到『不可思議』，這是再次闡明前面五重根本和事蹟的關係，用以涵蓋十妙中的本有和跡有，特別是指依據現在這部經的本門所闡明的十粗十妙，才能稱之為根本，才能稱之為本妙。又將六重關係與十妙相比，有全部包含的，有缺失的，有多有少的，所以再次闡明。其中分為三個部分：首先是正面闡明相互包含的關係，其次是『最初』之後是簡要說明，第三是『如果無』之後是總的說明事蹟顯現，道理融合。第一段經文順勢而為，在六雙關係中從后往前認識，如果認識了已今，就能知道其餘五種關係，所以逆著順序解釋。之所以用六門來闡明包含關係的不同，是因為六門中有三因二果，已今又是現在這部經的二門，因此根據道理的不同，所包含的內容也不同。 接下來在簡要說明中說『最初的根本只是根本而不是事蹟』等等，最初的成就既然還沒有垂跡，所以只屬於根本。中間相互比較，互為根本和事蹟。而且中間所成就的，垂跡的時候稱為亦跡，顯現根本的時候稱為亦本。最後已說，就是今天所說的跡門，沒有顯現根本的時候，所以只屬於事蹟，如果沒有已說，就是舉出今天的跡門，現在所說的根本就是舉出今天的日本門（本門）。 ○接下來正面闡明根本和事蹟分為兩個部分：先列出，再解釋。解釋的經文中自身分為十重，解釋這十妙。最初的簡要解釋中自身分為十重，在第一段經文中稍微詳細，其餘九段經文簡略。第一段經文分為三部分：首先舉出根本，其次是『如果十六』之後舉出事蹟進行比較判斷，第三是『如果留下』之後拂去事蹟顯現根本。事蹟文中說『娑婆世界為墨』一直到『哪裡能夠窮盡』，這裡引用的是跡門《化城品》的經文，不應該引用彌勒（Maitreya）等所說的話，彌勒不知道經文在本門，或許是借用了本門中的經文。
【English Translation】 English version: However, one cannot directly cite traces (跡, jì), and for the sake of this meaning, one must cite the texts of traces three times and the original texts (本文, běnwén) themselves three times. Moreover, since the previous three texts are related to 'cause' (因, yīn), and the fundamental cause (本因, běnyīn) is narrow, one can only use traces to infer the fundamental (本, běn). Therefore, only the gate of traces (跡門, jìmén) is cited. Next, in the concluding summary (結攝, jiéshè), the phrase 'If we discuss the fundamental and traces in terms of past and present (已今, yǐjīn)' up to 'inconceivable' (不思議, bùsīyì) clarifies the previous fivefold relationship of fundamental and traces, encompassing the inherent fundamental and inherent traces within the ten mysteries. Specifically, it refers to the ten crudities and ten mysteries elucidated by the fundamental gate (本門, běnmén) of the present sutra, which can then be called the fundamental and the fundamental mystery (本妙, běnmiào). Furthermore, comparing the sixfold relationship with the ten mysteries, some are fully inclusive, some are incomplete, and some have more or less, hence the re-elaboration. This is divided into three parts: first, a direct explanation of the mutual inclusion; second, a simplified indication after 'initially' (最初, zuìchū); and third, a general explanation after 'if there is no' (若無, ruòwú), showing the manifestation of traces and the fusion of principles. The first text takes advantage of the situation, recognizing from the back in the six pairs of relationships. If one understands the past and present, one can understand the remaining five relationships, hence the explanation in reverse order. The reason why the six gates explain the differences in inclusion is that among the six gates, there are three causes and two effects, and the past and present are again the two gates of the present sutra. Therefore, the inclusion varies according to the meaning. Next, in the simplified indication, it says 'The initial fundamental is only fundamental and not a trace,' etc. Since the initial accomplishment has not yet manifested traces, it belongs only to the fundamental. In the middle, they are compared to each other, mutually serving as fundamental and traces. Moreover, what is accomplished in the middle is called 'also a trace' (亦跡, yìjì) when manifesting traces, and 'also a fundamental' (亦本, yìběn) when revealing the fundamental. The last 'already spoken' (已說, yǐshuō) refers to the trace gate spoken today. When the fundamental is not revealed, it belongs only to the trace. If there is no 'already spoken,' it refers to today's trace gate. The fundamental spoken now refers to today's fundamental gate (本門, běnmén). ○ Next, the direct explanation of the fundamental and traces is divided into two parts: first, listing; second, explaining. The explanation in the text is divided into ten levels, explaining these ten mysteries. The initial brief explanation is divided into ten levels, with the first text being slightly more detailed and the remaining nine texts being brief. The first text is divided into three parts: first, mentioning the fundamental; second, after 'if sixteen' (若十六, ruòshíliù), mentioning the traces for comparison and judgment; and third, after 'if leaving' (若留, ruòliú), brushing away the traces to reveal the fundamental. The text on traces says 'The Saha world (娑婆, Suōpó) is ink' up to 'How can it be exhausted?' This quotes the text from the 'Transformation City' (化城品, Huàchéng pǐn) chapter of the trace gate. It should not quote the words of Maitreya (彌勒, Mílè) and others. Maitreya did not know that the text was in the fundamental gate, or perhaps he borrowed the text from the fundamental gate.
，來此況喻，假使跡中三千塵點補處智力亦不能知，若定用跡文，則應除彌勒等二十五字義理即順，師云「恐別有意」。然雖引彌勒語勢稍殊，彼本門文但云「我等住阿惟越致地，於是事中亦所不達」，今此文中以出假智數世界不知，況其塵數？若取知塵，只應合用出假智耳。是故應用前文說也。言「拂跡顯本」者，但指若干塵數已前成佛，則中間今日任運被拂，久遠之本任運可見。下去九妙例皆如是。此下本果本國二妙，唯有二文立妙及拂跡顯本，下之七妙直爾指本，下更廣釋，故此未論，文並可見。
次生起中三：初標來意，次正生起，三「義乃」下結意。
次同異中二：先立，次「作此」下釋。釋中又二：先明開合意，次「跡中」下正明開合。于中四：先明跡中因開果合，次明感應等不開不合，三「本開」下明本中因合而果開，四利益一亦同感應等意。初文跡中離因為四，合果中壽命涅槃為一三法，合此本門涅槃壽命。次感應等本跡俱有二處名同，同是果上之用。三明本中因合如前，但明果開，跡中無果名，即成離三法以為果等三，本中有果名，故但云「離二」。于中為三：先釋開意，今佛法華未入滅故未論涅槃，往佛既於法華唱滅皆是凈機。次「又往事」下約事已定正明開出。三「跡中」下重釋
【現代漢語翻譯】 現代漢語譯本：用這種情況來比喻，即使是證得補處（指彌勒菩薩，下一任佛）智力的菩薩，也不能知道其中三千塵點的事情。如果一定要按照事蹟（跡文）來理解，那麼就應該去除彌勒等二十五個字的義理，這樣理解就順暢了。天臺智者大師說：『恐怕其中另有深意』。雖然引用了彌勒菩薩的話，但語勢稍有不同，彌勒菩薩在本門（本地垂跡）的經文中只是說：『我們住在阿惟越致地（不退轉地），對於這件事也不通達』，而現在這段經文中說用出假智（從空出假）來數世界尚且不知，更何況是塵數呢？如果想要知道塵數，只應該用出假智才對。所以應該用前面的經文來解釋。說『拂跡顯本』，只是指若干塵數之前已經成佛，那麼中間今日所作所為任運（自然而然）地被拂去，久遠之本任運可見。下面九妙的例子都像這樣。下面本果妙和本國妙，只有兩段經文立妙以及拂跡顯本，下面的七妙直接指本，下面再詳細解釋，所以這裡沒有討論，經文都可以看到。 接下來，在生起中分為三：首先標明來意，其次正式生起，第三，『義乃』之後總結意思。 接下來，在同異中分為二：首先立論，其次在『作此』之後解釋。解釋中又分為二：首先說明開合的意義，其次在『跡中』之後正式說明開合。其中分為四：首先說明在事蹟（跡中）中因開果合，其次說明感應等不開不合，第三，『本開』之後說明在本門（本中）中因合而果開，第四，利益唯一也和感應等意義相同。第一段經文說，在事蹟（跡中）中，離因為四，合果中壽命和涅槃合為一體，三法合成本門涅槃壽命。其次，感應等在本跡二處名稱相同，都是果上的作用。第三段經文說明在本門（本中）中因合如前，只是說明果開，事蹟（跡中）中沒有果的名，就成了離開三法作為果等三，本門（本中）中有果的名，所以只說『離二』。其中分為三：首先解釋開的意義，現在佛陀在《法華經》中還沒有入滅，所以沒有討論涅槃，過去的佛既然在《法華經》中唱滅，都是爲了清凈的根機。其次，『又往事』之後，根據已經確定的事情正式說明開出。第三，『跡中』之後，再次解釋。
【English Translation】 English version: To illustrate this situation, even the Bodhisattva who has attained the power of the 'position of successor' (Bucha Zhi Li, referring to Maitreya Bodhisattva, the next Buddha), cannot know about the three thousand dust motes within it. If we must understand according to the 'traces' (Ji Wen), then we should remove the meaning of the twenty-five characters including Maitreya, and then the understanding will be smooth. Master Zhiyi of Tiantai said: 'I am afraid there is another deeper meaning'. Although the words of Maitreya Bodhisattva are quoted, the tone is slightly different. In the scripture of the 'original ground' (Ben Men, the original nature), Maitreya Bodhisattva only said: 'We dwell in the 'Avivartaniya ground' (Awei Yue Zhi Di, the ground of non-retrogression), and we do not understand this matter either'. But now this passage says that even using the 'wisdom of provisionality' (Chu Jia Zhi, emerging from emptiness) to count the worlds, one still does not know, let alone the number of dust motes? If one wants to know the number of dust motes, one should only use the 'wisdom of provisionality'. Therefore, the previous passage should be used to explain it. Saying 'sweeping away the traces to reveal the original' (Fu Ji Xian Ben), only refers to becoming a Buddha before a certain number of dust motes, then the actions of today in the middle are naturally swept away, and the original nature of the distant past can be naturally seen. The nine examples of 'subtle' (Miao) below are all like this. Below are the 'subtle of original fruit' (Ben Guo Miao) and the 'subtle of original land' (Ben Guo Miao), there are only two passages establishing the 'subtle' and 'sweeping away the traces to reveal the original', the seven 'subtle' below directly point to the original, and further explanations are given below, so it is not discussed here, the scriptures can all be seen. Next, in 'arising' (Sheng Qi) it is divided into three: first, stating the intention; second, formally arising; third, summarizing the meaning after 'Yi Nai'. Next, in 'sameness and difference' (Tong Yi) it is divided into two: first, establishing the argument; second, explaining after 'Zuo Ci'. The explanation is further divided into two: first, explaining the meaning of 'opening and closing' (Kai He); second, formally explaining 'opening and closing' after 'Ji Zhong'. Among them, it is divided into four: first, explaining that in the 'traces' (Ji Zhong), the cause is 'opening' and the effect is 'closing'; second, explaining that 'response' (Gan Ying) etc. are neither 'opening' nor 'closing'; third, explaining after 'Ben Kai' that in the 'original ground' (Ben Zhong), the cause is 'closing' and the effect is 'opening'; fourth, the 'benefit of oneness' (Yi Li Yi) is also the same meaning as 'response' etc. The first passage says that in the 'traces' (Ji Zhong), the 'separate cause' (Li Yin) is four, and in the 'combined effect' (He Guo), 'lifespan' (Shou Ming) and 'Nirvana' are combined into one, and the three dharmas are combined into the 'Nirvana lifespan' of the 'original ground' (Ben Men). Second, 'response' etc. have the same name in both the 'traces' and the 'original ground', and are both functions on the effect. The third passage explains that in the 'original ground' (Ben Zhong), the cause is 'closing' as before, only explaining that the effect is 'opening', the 'traces' (Ji Zhong) do not have the name of the effect, so it becomes separating the three dharmas as the effect etc. three, the 'original ground' (Ben Zhong) has the name of the effect, so it only says 'separating two'. Among them, it is divided into three: first, explaining the meaning of 'opening', now that the Buddha has not yet entered Nirvana in the 'Lotus Sutra' (Fa Hua Jing), so Nirvana is not discussed, since the Buddhas of the past sang of Nirvana in the 'Lotus Sutra', it is all for the sake of pure faculties. Second, after 'You Wang Shi', formally explaining the 'opening' based on the already determined matter. Third, after 'Ji Zhong', explaining again.
跡中不用所以。最後一妙二處名同，而今昔時異，既本跡十開合之殊，若不了跡中十門，安能曉此理等六義及以因等十妙旨歸？
次引證文三：初引文意，次正引，三結。初文三：初略示引文處所，次「然先佛」下明本文略意，三「今就」下明文略而義周。
第五廣解十文，文自為十，于中又二：初總明本妙意，次正釋。初文又三：初略明來意，次「但本極」下明本遠難知，三「雖然」下明不可不知。次正明因妙，又二：先釋，次料簡。初又三：初立本，次「跡因多種」下引跡辨異，三「以三義」下拂跡顯本。下去九妙分文皆然。初文又三：初引文，次釋，三「一句」下結本因四義。下九皆然。言「藉草然燈」等者，《大論》第四，釋佛與阿難先世因緣中雲「釋迦先世作瓦師，名曰大光明。爾時有佛名釋迦文，彼佛弟子名如今佛弟子，與佛俱至瓦師舍宿，瓦師以草座然燈，石蜜漿施佛及比丘，發誓愿當來五濁之世作佛，佛及弟子如今佛名字不異。」「昔為摩納」者具如《瑞應》。然燈授記得無生忍，故知是通佛也。「昔為寶海梵志」，具如《悲華》第二云：「有菩薩名寂意，問佛：其餘諸佛世界清凈，今佛世尊何故處此五濁而說三乘？佛言：凈不凈土皆本願故。我於過去恒沙阿僧祇劫，此佛世界名刪提嵐
【現代漢語翻譯】 現代漢語譯本：在示跡中，不必使用『所以』這樣的詞語。最後一妙和二處（本門和跡門）名稱相同，但過去和現在的時節不同。既然本門和跡門有十種開合的差別，如果不瞭解跡門中的十門，怎麼能明白此理等六義以及因等十妙的旨歸呢？
接下來引用三段經文：首先是引用經文的意義，然後是正式引用，最後是總結。首先是第一段經文，分為三部分：首先是簡略地指出引用經文的出處，然後從『然先佛』開始，闡明本文的簡略意義，第三從『今就』開始，說明經文雖然簡略但意義周全。
第五部分是廣泛地解釋十種妙法，分為十段經文，其中又分為兩部分：首先是總的說明本妙的意義，然後是正式解釋。第一部分又分為三部分：首先是簡略地說明來意，然後從『但本極』開始，說明本源深遠難以知曉，第三從『雖然』開始，說明本源不可不知。接下來正式闡明因妙，又分為兩部分：先解釋，然後是辨析。首先是解釋，又分為三部分：首先是確立根本，然後從『跡因多種』開始，引用跡門來辨別差異，第三從『以三義』開始，否定跡門來彰顯本門。接下來的九妙都按照這種方式分段。首先是第一段經文，分為三部分：首先是引用經文，然後是解釋，第三從『一句』開始，總結本因的四種意義。接下來的九妙都按照這種方式進行。說到『藉草然燈』等，《大智度論》（《大論》）第四卷，解釋佛陀與阿難過去世的因緣時說：『釋迦過去世做瓦師，名叫大光明。當時有佛名叫釋迦文（Śākyamuni），那位佛的弟子和現在的佛弟子一樣，和佛一起到瓦師的住所借宿，瓦師用草座點燈，用石蜜漿供養佛和比丘，發誓愿將來在五濁惡世成佛，佛和弟子的名字和現在的佛一樣。』『昔為摩納』的事蹟詳細記載在《瑞應經》中。燃燈佛（Dīpaṃkara）授記他得到無生法忍，所以知道他是通教的佛。『昔為寶海梵志』的事蹟詳細記載在《悲華經》第二卷中：『有菩薩名叫寂意，問佛：其餘諸佛的世界都很清凈，為什麼現在的佛世尊要處在五濁惡世而說三乘法？佛說：清凈和不清凈的國土都是因為本願的緣故。我在過去恒河沙阿僧祇劫，這個佛世界名叫刪提嵐（Śānti-āraṇya）。』
【English Translation】 English version: In the traces, there is no need to use words like 'therefore'. The last wonderfulness and the two places (original and trace) have the same name, but the times of the past and present are different. Since the original and trace have ten kinds of opening and closing differences, if one does not understand the ten gates in the traces, how can one understand the six meanings such as this principle and the ten wonderful purposes such as cause?
Next, three citations are quoted: first, the meaning of the citation, then the formal citation, and finally the conclusion. First, the first passage is divided into three parts: first, briefly indicate the source of the citation, then from 'However, the previous Buddhas' to clarify the brief meaning of this article, and third, from 'Now on' to explain that the text is brief but the meaning is comprehensive.
The fifth part is to widely explain the ten wonderful dharmas, which are divided into ten passages, which are further divided into two parts: first, the general meaning of the original wonderfulness, and then the formal explanation. The first part is divided into three parts: first, briefly explain the intention, then from 'But the original is extremely' to explain that the origin is far away and difficult to know, and third, from 'Although' to explain that the origin cannot be unknown. Next, formally explain the wonderfulness of cause, which is divided into two parts: first explain, then analyze. First, the explanation is divided into three parts: first, establish the root, then from 'Trace causes are various' to cite the trace gate to distinguish the differences, and third, from 'With three meanings' to deny the trace gate to highlight the original gate. The following nine wonderfulnesses are divided in this way. First, the first passage is divided into three parts: first, cite the scripture, then explain, and third, from 'One sentence' to summarize the four meanings of the original cause. The following nine wonderfulnesses are carried out in this way. Speaking of 'lighting a lamp with grass', etc., the fourth volume of the Mahāprajñāpāramitāśāstra (Dà zhì dù lùn) explains when explaining the past life cause and condition of the Buddha and Ānanda: 'Śākyamuni (釋迦 (Śākyamuni)) was a tile maker in the past life, named Great Light (大光明 (Dà guāngmíng)). At that time, there was a Buddha named Śākyamuni (釋迦文 (Śākyamuni)), and that Buddha's disciples were the same as the current Buddha's disciples, and they stayed at the tile maker's residence with the Buddha. The tile maker lit a lamp with a grass seat and offered rock honey juice to the Buddha and the bhikshus, vowing to become a Buddha in the five turbid evil worlds in the future, and the names of the Buddha and disciples were the same as the current Buddha.' The deeds of 'Formerly as a Manava' are recorded in detail in the Scripture of Auspicious Responses (Ruì yìng jīng). Dīpaṃkara Buddha (燃燈佛 (Dīpaṃkara)) predicted that he would attain the non-origination forbearance, so it is known that he is a Buddha of the common teaching. The deeds of 'Formerly as the Brahmin Treasure Sea' are recorded in detail in the second volume of the Karuṇāpuṇḍarīka Sūtra (Bēi huá jīng): 'There was a Bodhisattva named Quiet Intention, who asked the Buddha: The worlds of the other Buddhas are very pure, why does the current Buddha World Honored One have to be in the five turbid evil worlds and speak the three vehicles? The Buddha said: Pure and impure lands are all due to original vows. In the past Ganges sands asamkhya kalpas, this Buddha world was named Śānti-āraṇya (刪提嵐 (Śānti-āraṇya)).'
，劫名善持，輪王名無諍念，王四天下，有一臣名曰寶海，是梵志種善知占相。時生一子，三十二相八十種好，諸天常來供養，因為作字名曰寶藏。后出家成道亦名寶藏，轉法輪度眾生已。次游聚落，為聖王說法已，王請安居，王之七寶亦自申供養，王有千子亦各三月供養，廣如經說，乃至滿二百五十年。后寶海來至佛所，得記作佛，十方微塵世界眾生凡是寶海光所化者，一時成道。寶海次勸輪王發心，次勸太子發心，次令諸天八部發心，乃至三千世界皆發菩提心。次於畜生地獄道中，一一眾生前現一佛身，令得離苦。七年之中，人天八部，無慾心者，皆興供養。」「又是彌陀之師」者，彼〈授記品〉「彼佛先入三昧，現十方凈土集諸菩薩，先授寶海記，寶海次授彌陀記，次授輪王太子記。云：汝觀人天及三惡道，生大悲心，斷諸苦惱，令住安樂。今當字汝為觀世音等。」輪王太子乃至一切諸天世人，莫不皆是梵志勸其發心，故皆是師。三拂跡中二：先拂，次「若得」下融通。初文三：初示拂之方法，應求三義，次「今世」下釋拂跡方法意，三「若執」下斥執跡之失。初文者，自一代教門無不皆云伽耶始成，大乘融通無過《華嚴》，經初亦云「于菩提場始成正覺」，故知大小說成皆近，故知是跡。第二義者，若是本因
【現代漢語翻譯】 現代漢語譯本 劫名為善持（Kalpa name is Shanshi），輪王名為無諍念（Wheel-turning King name is Wuzheng Nian），統治四大部洲。有一位大臣名叫寶海（Bao Hai），是婆羅門種姓，精通占卜相術。當時，輪王生了一個兒子，具足三十二相和八十種好，諸天常常前來供養，因此給他取名為寶藏（Bao Zang）。後來，寶藏出家修行成道，也名為寶藏如來，轉法輪度化眾生。之後，游化到各個村落，為聖王說法后，聖王邀請他安居。聖王的七寶也親自供養，聖王的千子也各自三個月供養，詳細情況如經典所說，乃至滿了二百五十年。後來，寶海來到佛陀處，得到授記將來成佛，十方微塵世界中，凡是被寶海的光所教化的人，一時都證得道果。寶海接著勸輪王發菩提心，接著勸太子發菩提心，接著令諸天八部發菩提心，乃至三千大千世界都發菩提心。接著在畜生道和地獄道中，在每一個眾生面前顯現一個佛身，使他們得以脫離苦難。七年之中，人天八部中，沒有貪慾之心的人，都興起供養。 『又是彌陀之師』，指的是彼《授記品》中說：『彼佛先入三昧，現十方凈土集諸菩薩，先授寶海記，寶海次授彌陀記，次授輪王太子記。』說：『你觀察人天及三惡道，生起大悲心，斷除諸苦惱，令他們安住于安樂。現在我給你取名為觀世音等。』輪王太子乃至一切諸天世人，沒有不是梵志勸他們發菩提心的，所以都是他們的老師。 三拂跡中二：先拂，其次『若得』以下融通。初文三：首先揭示拂跡的方法，應當尋求三種意義，其次『今世』以下解釋拂跡方法的意義，第三『若執』以下斥責執著于跡的過失。初文，自一代教門沒有不都說伽耶始成佛道，大乘融通沒有超過《華嚴經》的，經文開頭也說『于菩提場始成正覺』，所以知道大小乘所說成道都是近跡，所以知道這是跡。第二義，如果是本因。
【English Translation】 English version The Kalpa is named Shanshi (Good Holding), the Wheel-turning King is named Wuzheng Nian (Non-contention Thought), ruling over the four continents. There was a minister named Bao Hai (Treasure Sea), of the Brahmin caste, skilled in divination and physiognomy. At that time, the king had a son, endowed with the thirty-two marks and eighty minor characteristics, and the devas often came to make offerings, so he was named Bao Zang (Treasure Store). Later, Bao Zang renounced the world and attained enlightenment, also named Bao Zang Tathagata, turning the Dharma wheel to liberate sentient beings. Afterwards, he traveled to various villages, and after preaching to the Holy King, the Holy King invited him to dwell in peace. The Holy King's seven treasures also personally made offerings, and the Holy King's thousand sons each made offerings for three months, as described in detail in the scriptures, until two hundred and fifty years were completed. Later, Bao Hai came to the Buddha's place and received the prediction that he would become a Buddha in the future. In the ten directions of the dust-mote worlds, all those who were transformed by Bao Hai's light attained enlightenment at the same time. Bao Hai then encouraged the Wheel-turning King to generate Bodhicitta, then encouraged the Crown Prince to generate Bodhicitta, and then caused the devas and the eight classes of beings to generate Bodhicitta, until the three thousand great thousand worlds all generated Bodhicitta. Then, in the animal realm and the hell realm, he manifested a Buddha body before each sentient being, enabling them to escape suffering. Within seven years, among the humans, devas, and the eight classes of beings, those without desires all arose to make offerings. 'Moreover, he is the teacher of Amitabha', referring to what is said in the 'Prediction Chapter': 'That Buddha first entered Samadhi, manifested the pure lands of the ten directions, gathered all the Bodhisattvas, first predicted Bao Hai's future Buddhahood, Bao Hai then predicted Amitabha's future Buddhahood, and then predicted the Wheel-turning King's Crown Prince's future Buddhahood.' It says: 'You observe the humans, devas, and the three evil realms, generate great compassion, cut off all suffering, and cause them to dwell in peace. Now I will name you Avalokiteshvara, etc.' The Wheel-turning King's Crown Prince and all the devas and people, none of them were not encouraged by the Brahmin to generate Bodhicitta, so they are all their teachers. Among the three 'sweeping away the traces', two: first sweep away, then the following 'if obtained' is integrated. The initial text has three parts: first, it shows the method of sweeping away the traces, one should seek three meanings; second, the following 'this life' explains the meaning of the method of sweeping away the traces; third, the following 'if attached' criticizes the fault of being attached to the traces. The initial text, from the teachings of one generation, none do not say that enlightenment was first attained in Gaya, and the integration of the Mahayana does not surpass the Avatamsaka Sutra, the beginning of the sutra also says 'first attained perfect enlightenment at the Bodhi field', so it is known that the attainment of enlightenment spoken of by both the Mahayana and Hinayana are near traces, so it is known that this is a trace. The second meaning, if it is the original cause.
不應多種，只應修一圓因感一圓果，既有四義深淺不同，當知即是本實成后隨順物機，機緣不同從本垂跡示四因相，故知不同定屬於跡。第三義者，但開壽量點出最初長遠之本，中間今日任運自廢。「拂」者，撥也除也。初為跡覆，今拂卻覆示真實本，因妙既爾，乃至利益類此可知。次文可知。三斥失中三：初明執跡迷本，次準下知上令識跡知本。「準下知上」此之四字，應在輪譬位妙下，或可書誤，即成兩文各有法譬。三「嗚呼」下嘆責。次料簡中，問可知。答中二：初總答非初住之難，次「又中間」下舉果況因。
次本果妙中亦三，如前。初文二：初引經立本，次釋，次舉跡中四教不同中雲，「或言道樹草座三十四心」等者，《俱舍》、《婆沙》、《智論》所明三，只四階成道菩薩。今文出處非一，道樹天衣具如《大品》，或言寂滅道場具如《華嚴》，或言道場虛空為座等，亦如《華嚴》、《普賢觀》。《大論》三十八云「聲聞經說敷草座，衍經中說或見敷草座樹下，或見敷天綩綖，六天天衣不同，隨福所感，或見無量由旬寶座。」「若是」下釋上三義。斥失等如文。
次國土妙中分文如前，跡不同中又二：初約他經，次約今經跡門。初文中四土不同中雲「或言西方有土名無勝」者，《涅槃》云：「
【現代漢語翻譯】 現代漢語譯本 不應追求多種法門，只應修習一圓融之因，以感得一圓滿之果。這裡面有四種意義，深淺各不相同，應當明白這都是從根本真實成就之後，隨順眾生的根機而顯現的。由於根機和因緣不同，所以從根本垂跡，示現四種因相，因此要知道這些不同之處必定屬於跡門。第三種意義是，只開啟如來壽量，點明最初長遠之本，中間示現的今日成佛等都是任運而為，可以捨棄不談。『拂』，是撥開、除去的意思。最初被跡象所覆蓋，現在撥開覆蓋，顯示真實的根本。因地的玄妙既然如此，那麼果地乃至利益等，都可以依此類推得知。這些內容可以從後面的經文中得知。 三斥責迷失中分為三部分：首先闡明執著于跡而迷惑于本，其次根據下文來了解上文，使人認識到跡而知曉本。『根據下文來了解上文』這四個字，應該放在輪譬位妙之下，或許是書寫錯誤，這樣就形成了兩段文字，各有法說和譬喻。第三部分從『嗚呼』開始，是嘆息和責備。其次在料簡中，提問的內容可以自己理解。回答中分為兩部分：首先總的回答並非是初住菩薩難以理解的，其次從『又中間』開始，用果地來比況因地。 其次，本果妙中也分為三部分，和前面一樣。第一部分分為兩部分：首先引用經文來確立根本，其次是解釋。其次，在舉出跡門中四教的不同時說，『或者說在道樹草座上，以三十四心』等等，《俱舍論》、《婆沙論》、《智度論》所闡明的，只是四階成道的菩薩。現在經文的出處不止一處，道樹天衣等，具體內容如《大品經》所說，或者說在寂滅道場，具體內容如《華嚴經》所說，或者說以道場虛空為座等等，也如《華嚴經》、《普賢觀經》所說。《大智度論》第三十八卷說：『聲聞經中說敷草座，大乘經中說或者看見敷草座樹下，或者看見敷天綩綖，六慾天天衣各不相同，隨福報所感，或者看見無量由旬的寶座。』『若是』以下是解釋上面三種意義。斥責迷失等內容如經文所說。 其次，國土妙中分段和前面一樣，跡門不同中又分為兩部分：首先是依據其他經典，其次是依據《法華經》跡門。首先在依據其他經典中，四土的不同中說『或者說西方有凈土名為無勝』，《涅槃經》說：
【English Translation】 English version One should not pursue multiple paths; one should only cultivate the one perfect cause to reap the one perfect result. Within this, there are four meanings, each with varying depths. It should be understood that these all arise from the fundamental reality after its accomplishment, adapting to the capacities of beings. Because of the differences in capacities and conditions, it manifests traces from the fundamental, showing four aspects of cause. Therefore, know that these differences definitely belong to the trace realm. The third meaning is that it only opens up the lifespan of the Tathagata, pointing out the original, long-lasting root. The manifestations of attaining Buddhahood today, etc., in between are all spontaneous and can be disregarded. 'Sweep away' means to clear away or remove. Initially, it was covered by traces; now, sweep away the cover to reveal the true root. Since the subtlety of the cause is like this, then the subtlety of the result and even the benefits can be understood in the same way. These contents can be understood from the following scriptures. The three criticisms of loss are divided into three parts: First, it clarifies clinging to the trace and being deluded about the root. Second, understand the above based on the below, so that people recognize the trace and know the root. 'Understand the above based on the below' these four words should be placed below the wheel analogy and the subtlety of position, or perhaps it is a writing error. In this way, two paragraphs are formed, each with Dharma and analogy. The third part begins with 'Alas', which is lament and blame. Next, in the selection, the content of the question can be understood by oneself. The answer is divided into two parts: First, a general answer that it is not difficult for the Bodhisattva of the initial stage to understand. Second, starting from 'Also in between', the result is used to compare the cause. Secondly, the subtlety of the fundamental result is also divided into three parts, the same as before. The first part is divided into two parts: First, quoting scriptures to establish the root, and second, explaining. Secondly, when citing the differences of the four teachings in the trace realm, it says, 'Or it is said that on the Bodhi tree and grass seat, with thirty-four minds,' etc. What the Kusha, Vibhasha, and Mahaprajnaparamita Shastra explain are only the Bodhisattvas who attain enlightenment in four stages. Now the source of the scripture is not only one place. The Bodhi tree and heavenly robes, etc., the specific content is as described in the Mahaprajnaparamita Sutra, or it is said in the place of enlightenment of stillness, the specific content is as described in the Avatamsaka Sutra, or it is said that the void of the place of enlightenment is the seat, etc., also as described in the Avatamsaka Sutra and the Universal Worthy Contemplation Sutra. The 38th volume of the Mahaprajnaparamita Shastra says: 'The Shravaka Sutra says to spread a grass seat, the Mahayana Sutra says that one may see a grass seat spread under a tree, or one may see a heavenly brocade spread, the heavenly robes of the six desire heavens are different, depending on the blessings received, or one may see a treasure seat of immeasurable yojanas.' 'If it is' below is the explanation of the above three meanings. The content of criticizing loss, etc., is as described in the scripture. Next, the division of the subtlety of the land is the same as before. The differences in the trace realm are again divided into two parts: First, based on other scriptures, and second, based on the trace gate of the Lotus Sutra. First, in relying on other scriptures, the differences in the four lands say, 'Or it is said that there is a pure land in the West called No Victory', the Nirvana Sutra says:
西方過三十六恒沙，有土名無勝。」又云：「十方世界各有釋迦凈土。」《首楞嚴》中復云：「釋尊有凈土名一燈明，是釋迦本土。」此亦跡中之說。言「常寂光土」者，又二：先標，次釋。如本門中地涌菩薩下方空中住，從地出已，亦詣虛空七寶妙塔，彼此虛空俱表寂光。「寂光理通如鏡如器」等者，譬如諸天共寶器食，如《止觀》第三記。「三變土田或見同居凈」乃至「方便有餘」者，三變之凈若據土相似同居凈，據移天人置於他土純諸寶樹寶獅子座，唯有諸佛及諸菩薩，則似方便有餘，故著「或」言，準文又應亦似實報無障礙土。
四明感應中文句大同，文后更加粗妙廣狹料簡耳。初四教跡不同中雲「三藏佛一日三時照機」者，及下通教皆云「照九法界」，當教皆有三乘故也。三藏中「又如大論等云佛入城乞食」者，為女人父母所遮不得出故、為病者故、為欲令人見相好故、為本無施心待乞方施者故，如是有十因緣，並三藏物觀機益物之相。次分別中雲「複次本感跡感粗妙相對四句」者，本文遠指最初，實得之時所被機緣亦有四教，則三教為粗，圓教為妙。跡中被機亦不出四，粗妙亦爾。故今不從粗妙以判本跡，但從最初名之為本，當知本時粗妙俱妙，跡中粗妙俱粗，廣狹可知。應中四句粗妙如文。又被
【現代漢語翻譯】 現代漢語譯本：西方經過三十六恒河沙數的世界，有一個國土名為『無勝』（Wusheng，沒有勝過它的地方）。」又說：「十方世界各有釋迦凈土（Shijia Pure Land，釋迦牟尼佛的清凈國土）。」《首楞嚴經》（Shoulengyan Sutra）中又說：「釋尊有一凈土名為一燈明（Yidengming，一盞明燈），是釋迦佛的本土。」這些也是應化身所示現的說法。說到『常寂光土』（Changjiguang Land，常寂光凈土），又有兩種含義：先是標示，然後解釋。如本門中地涌菩薩（Diyong Bodhisattva，從地涌出的菩薩）在下方空中居住，從地裡出來后，也前往虛空中的七寶妙塔（Qibaomiaota，七種珍寶構成的寶塔），這些虛空都代表常寂光。「寂光理通如鏡如器」等，比如諸天共同用寶器飲食，就像《止觀》（Zhiguan，止觀）第三卷所記載的。「三變土田或見同居凈」乃至「方便有餘」等，三變的凈土如果從國土來看，相似於同居凈土（Tongju Pure Land，凡聖同居的凈土），從遷移天人安置在其他國土，都是珍寶樹和寶獅子座來看，只有諸佛和諸菩薩，則相似於方便有餘土（Fangbianyouyu Land，方便有餘的凈土），所以用了『或』字，按照文義，又應該也相似於實報無障礙土（Shibaowuzhangai Land，真實果報，沒有障礙的凈土）。 四明感應中文句大體相同，只是在文后更加詳細地分析了粗妙、廣狹的差別。最初的四教跡不同中說『三藏佛一日三時照機』，以及下文通教都說『照九法界』，是因為每個教法中都有三乘的緣故。三藏中『又如大論等云佛入城乞食』，是因為女人父母遮攔不得外出、爲了病人、爲了讓人看見佛的相好、爲了原本沒有佈施心等待乞討才佈施的人，像這樣有十種因緣，都是三藏佛觀察根機利益眾生的表現。其次，在分別中說『複次本感跡感粗妙相對四句』，本文遠指最初，實際證得的時候所被的機緣也有四教，那麼三教是粗，圓教是妙。應化身所示現的被機也不超出四教，粗妙也是這樣。所以現在不從粗妙來判斷本跡，只是從最初的因緣稱之為本，應當知道本時的粗妙都是妙，應化身所示現的粗妙都是粗，廣狹的差別可以知道。應化身所示現的四句粗妙就像文中所說。又被機……
【English Translation】 English version: 'Beyond thirty-six Hengsha (Ganges sands) to the West, there is a land named Wusheng (Unsurpassed).' It also says, 'Each of the ten directions has a Shijia (Sakyamuni) Pure Land.' Furthermore, the Shoulengyan Sutra (Surangama Sutra) states, 'The World-Honored One has a Pure Land named Yidengming (One Lamp Brightness), which is Shakyamuni's native land.' These are also teachings within the manifested traces. As for 'Changjiguang Land (Eternal Stillness Light Land),' there are two aspects: first, the indication, then the explanation. For example, in the Original Gate, the Diyong Bodhisattvas (Earth Emerged Bodhisattvas) dwell in the lower sky, and after emerging from the earth, they also go to the Qibaomiaota (Seven Treasure Wonderful Tower) in the void. Both of these voids represent Changjiguang. 'The principle of Stillness Light pervades like a mirror or a vessel,' is like the devas sharing food from a precious vessel, as recorded in the third volume of Zhiguan (Ceasing Contemplation). 'The three transformations of the land may appear as the Pure Land of Co-dwelling' and even 'Convenient Remaining,' the purity of the three transformations, if based on the land, resembles the Pure Land of Co-dwelling (Tongju Pure Land), if based on the transfer of devas placed in other lands, all being precious trees and precious lion thrones, with only Buddhas and Bodhisattvas, then it resembles the Convenient Remaining Land (Fangbianyouyu Land), hence the use of 'may.' According to the text, it should also resemble the Real Reward Unobstructed Land (Shibaowuzhangai Land). The meaning of Siming's response is largely the same, with a more detailed analysis of the differences between coarse and subtle, broad and narrow, added after the text. In the initial four teachings' different traces, it says, 'The Three Pitaka Buddha illuminates the opportunities three times a day,' and the subsequent Common Teaching also says, 'Illuminates the nine dharma realms,' because each teaching has the three vehicles. In the Three Pitaka, 'Also, as the Great Treatise and others say, the Buddha enters the city to beg for food,' it is because women and parents obstruct him from going out, for the sake of the sick, to allow people to see the Buddha's excellent marks, and for those who originally had no intention to give and only give when begged. There are ten such causes, all of which are manifestations of the Three Pitaka Buddha observing the potential and benefiting beings. Secondly, in the distinction, it says, 'Furthermore, the original response and the trace response are relatively coarse and subtle, with four sentences.' The text refers to the very beginning, and the opportunities received at the time of actual attainment also have four teachings, then the three teachings are coarse, and the perfect teaching is subtle. The opportunities received in the manifested traces also do not exceed the four teachings, and the coarse and subtle are also the same. Therefore, we do not judge the original and the trace from coarse and subtle, but only call the initial cause the original. It should be known that the coarse and subtle of the original time are all subtle, and the coarse and subtle of the manifested traces are all coarse, and the differences in breadth and narrowness can be known. The four sentences of the manifested traces are coarse and subtle as stated in the text. Also, the received opportunity...
多世界為廣，被少世界為狹，最初垂應及中間等亦有廣狹，今亦不從廣狹以判，故知久成廣狹俱妙，中間今日廣狹俱粗。
次神通中文句大同。「又四句料簡如上」者，本通粗妙、跡通粗妙以為四句，本跡廣狹四句亦爾。亦不以粗妙廣狹而判本跡，但取最初以之為本。
六說法妙中明跡不同中二：初略例《涅槃》三味出牛，次「何者」下釋。釋中二：先釋，次問答料簡。初釋中二：初舉譬，次「佛亦如是」下正合。初文又二：先總別舉譬，次「若牛」下略以三教結。初又二：初總，次「若啖凡草」下別。初文言「良犢不高原下下濕」等者，此引《大經》第二破舊醫中雲：「若是乳牛不食酒糟(酒真麥分，糟俗䴬別)其犢調善(不馳空不驟有)放牧之處，不在高原(涅槃)亦不下濕(生死)，飲以清水(非欲濁也)不令馳走(不見散也)，不與特牛同共一群(佛不共法)，飲食調適(不饑空、不飽俗)，如是乳者名為甘露(秘密藏也)。」「忍草」者，義含多種，故別出四味，如文。次閤中二：先總，次「善趣」下別。別中二：先人天四教，次五味。又二：初約部從教，次略對四教四佛正合五味並從牛出。初云「兩機擊出第四第五味」者，此華嚴中別圓兩教，此即約部從教立名，余例可知。次文者又約當分
【現代漢語翻譯】 現代漢語譯本 多世界如果被認為廣闊，那麼較小的世界就被認為是狹窄的。最初的垂跡應現和中間階段等，也存在廣闊和狹窄的區分。但現在我們不從廣闊和狹窄的角度來判斷，因此可知，長久以來成就的世界，其廣闊和狹窄都非常精妙；而中間階段和今日的世界，其廣闊和狹窄都顯得粗糙。
其次，神通中的文句大體相同。「又四句料簡如上」指的是，以本地的神通粗妙、垂跡的神通粗妙作為四句來分析，本地的廣狹和垂跡的廣狹四句也是如此。也不以粗妙或廣狹來判斷本地和垂跡，只是取最初的階段作為本地。
六、說法精妙中，闡明本地和垂跡的不同，分為兩部分：首先是簡略地引用《涅槃經》中以牛為譬喻的例子，其次是「何者」以下進行解釋。解釋分為兩部分：先是解釋，然後是問答料簡。首先，解釋分為兩部分：先是舉出譬喻，然後是「佛亦如是」以下正式對應。舉出譬喻又分為兩部分：先是總括和分別地舉出譬喻，然後是「若牛」以下簡略地用三教來總結。總括和分別地舉出譬喻又分為兩部分：先是總括，然後是「若啖凡草」以下分別。總括部分說「良犢不高原下下濕」等，這裡引用《大涅槃經》第二卷破舊醫中的話：「如果是乳牛不吃酒糟（酒是真麥的成分，糟是俗世的殘渣），那麼它所產的牛犢就會調順善良（不會虛妄不實，也不會驟然產生）。放牧的地方，不在高原（涅槃），也不在低窪潮濕的地方（生死輪迴），飲用清澈的水（不是慾望的渾濁），不讓它隨意奔跑（不散亂），不與特殊的牛同處一群（佛不共法），飲食調和適宜（不飢餓于空，也不飽食于俗），這樣的乳牛所產的乳汁，才被稱為甘露（秘密藏）。」「忍草」包含多種含義，所以特別列出四種味道，如經文所說。其次，對應分為兩部分：先是總括，然後是「善趣」以下分別。分別又分為兩部分：先是人天四教，然後是五味。又分為兩部分：先是根據部屬來區分教義，然後是簡略地將四教和四佛對應，正式對應五味，都出自牛。其中說「兩機擊出第四第五味」指的是，華嚴宗中的別教和圓教，這裡是根據部屬來區分教義而立名，其餘可以類推得知。後面的經文又是根據當分來解釋。
【English Translation】 English version If multiple worlds are considered vast, then smaller worlds are considered narrow. The initial manifestation and intermediate stages also have vastness and narrowness. However, we are not judging based on vastness and narrowness now. Therefore, it is known that worlds that have been established for a long time have both vastness and narrowness that are exquisite, while the intermediate stages and today's worlds have both vastness and narrowness that are coarse.
Next, the phrases in the supernatural powers are largely the same. 'Also, the four-sentence analysis is as above' refers to using the coarse and subtle aspects of the original (本地) supernatural powers and the coarse and subtle aspects of the manifested (垂跡) supernatural powers as four sentences for analysis. The four sentences of vastness and narrowness of the original and manifested are also like this. We do not judge the original and manifested based on coarseness, subtlety, vastness, or narrowness, but simply take the initial stage as the original.
Sixth, in the subtlety of preaching, clarifying the difference between the original and the manifested is divided into two parts: first, a brief example from the Nirvana Sutra using the analogy of a cow; second, the explanation starting from 'What is it?' The explanation is divided into two parts: first, the explanation; then, question-and-answer analysis. First, the explanation is divided into two parts: first, giving the analogy; then, the formal correspondence starting from 'The Buddha is also like this.' Giving the analogy is further divided into two parts: first, giving the analogy in general and specific terms; then, briefly concluding with the three teachings starting from 'If a cow.' Giving the analogy in general and specific terms is further divided into two parts: first, the general; then, the specific starting from 'If it eats ordinary grass.' The general part says 'A good calf does not go to high plains or low, damp places,' etc. This quotes from the second volume of the Great Nirvana Sutra, 'Breaking the Old Physician,' which says: 'If a milk cow does not eat distillers' grains (酒糟) (the essence of wine is true wheat, the dregs are different from vulgar chaff), then the calf it produces will be well-behaved (not chasing emptiness, not suddenly appearing). The place where it grazes is not on high plains (Nirvana), nor in low, damp places (samsara). It drinks clear water (not the turbidity of desire), and is not allowed to run around (not scattered). It does not share a herd with special bulls (Buddha's unique Dharma). Its diet is well-balanced (not hungry for emptiness, not overfed with the mundane). The milk produced by such a cow is called nectar (secret store).' 'Enduring grass' contains various meanings, so four flavors are specifically listed, as the text says. Next, the correspondence is divided into two parts: first, the general; then, the specific starting from 'Good realms.' The specific is further divided into two parts: first, the four teachings of humans and gods; then, the five flavors. It is further divided into two parts: first, distinguishing the teachings according to their affiliation; then, briefly corresponding the four teachings and four Buddhas, formally corresponding the five flavors, all originating from the cow. The statement 'Two mechanisms strike out the fourth and fifth flavors' refers to the distinct and perfect teachings in the Avatamsaka Sutra. Here, names are established based on distinguishing the teachings according to their affiliation. The rest can be inferred by analogy. The following text again explains according to the current context.
所說不同。「複次」下復以四句分別已今。故知初明已今本跡猶是一往，已跡今本如前分別。「已本今跡」者，已本者最初也，今跡者跡門是，今跡佛所說。「俱跡」者，本成已后跡門已前為已跡，今此本門亦是跡佛所說故也。「今已俱本」者，最初為已本，本門為今本。「權實乃至事理四句云云」者，各以已今本跡相望為四句也。如已實今權，已權今實，俱權俱實，乃至事理亦復如是。但以最初為已為本，例前可知。
七眷屬妙中但出本相，從文殊觀音至惑者未了，略出跡中不同之相，隨諸部中列聖之相，亦可以為四相不同。今初，如文。次釋，釋中又二：初正釋，次釋疑。初言「法性虛空之寂光」者，即以下方及塔在此方虛空表寂光也。此諸菩薩住下方虛空，涌出已后亦住虛空，此土得聞開權顯實得無生忍者，亦住虛空之寂光也。雖俱虛空以表寂光，能住之人不無久近，涌出菩薩得忍已久，是故跡中始近入者不識久者。次跡中文云「文殊觀音或為師為弟子」者，文殊昔為妙光菩薩教化燈明八王子，是八王子相次授記，其最後者名曰然燈，然燈既是釋迦之師，妙光乃成釋迦九代祖師。《觀音經》中釋迦過去于正法明如來所學習道法，正法明如來即觀音本身，故知文殊、觀音並曾為師。調達即是阿私陀仙，具如
【現代漢語翻譯】 現代漢語譯本 所說不同。『複次』下復以四句分別已今。故知初明已今本跡猶是一往，已跡今本如前分別。『已本今跡』者，已本者最初也，今跡者跡門是，今跡佛所說。『俱跡』者，本成已后跡門已前為已跡，今此本門亦是跡佛所說故也。『今已俱本』者，最初為已本，本門為今本。『權實乃至事理四句云云』者，各以已今本跡相望為四句也。如已實今權，已權今實，俱權俱實，乃至事理亦復如是。但以最初為已為本，例前可知。
七眷屬妙中但出本相，從文殊(Manjusri)觀音(Avalokitesvara)至惑者未了，略出跡中不同之相，隨諸部中列聖之相，亦可以為四相不同。今初，如文。次釋，釋中又二：初正釋，次釋疑。初言『法性虛空之寂光』者，即以下方及塔在此方虛空表寂光也。此諸菩薩住下方虛空，涌出已后亦住虛空，此土得聞開權顯實得無生忍者，亦住虛空之寂光也。雖俱虛空以表寂光，能住之人不無久近，涌出菩薩得忍已久，是故跡中始近入者不識久者。次跡中文云『文殊(Manjusri)觀音(Avalokitesvara)或為師為弟子』者，文殊(Manjusri)昔為妙光菩薩教化燈明八王子，是八王子相次授記，其最後者名曰然燈，然燈既是釋迦(Sakyamuni)之師，妙光乃成釋迦(Sakyamuni)九代祖師。《觀音(Avalokitesvara)經》中釋迦(Sakyamuni)過去于正法明如來所學習道法，正法明如來即觀音(Avalokitesvara)本身，故知文殊(Manjusri)、觀音(Avalokitesvara)並曾為師。調達(Devadatta)即是阿私陀仙，具如
【English Translation】 English version The statements are different. The 'Furthermore' below uses four phrases to distinguish between past and present. Therefore, it is known that the initial explanation of past and present, original and manifested, is still a general statement. The past manifested and present original are distinguished as before. 'Past original and present manifested' means the past original is the beginning, and the present manifested is the manifested gate, which is spoken by the present manifested Buddha. 'Both manifested' means the past manifested is after the original is accomplished and before the manifested gate. Now, this original gate is also spoken by the manifested Buddha. 'Present, past, and both original' means the beginning is the past original, and the original gate is the present original. 'Provisional and real, and even the four phrases of phenomena and principle, etc.' means each uses the past and present, original and manifested, to compare as four phrases. For example, past real and present provisional, past provisional and present real, both provisional and both real, and even phenomena and principle are also like this. But taking the beginning as past and original, it can be known by analogy to the previous.
In the wonderfulness of the sevenfold retinue, only the original aspect is revealed. From Manjusri (Manjusri) and Avalokitesvara (Avalokitesvara) to those who are confused and not yet enlightened, the different aspects in the manifested are briefly revealed. According to the aspects of the sages listed in various scriptures, they can also be considered as four different aspects. Now, firstly, as in the text. Secondly, the explanation, which is further divided into two: first, the correct explanation, and second, the explanation of doubts. The initial statement 'The still light of the Dharma-nature void' means that the lower direction and the stupa are in this direction's void, representing the still light. These Bodhisattvas dwell in the lower void, and after emerging, they also dwell in the void. Those in this land who hear the opening of the provisional and revealing of the real, and attain the non-origination forbearance, also dwell in the still light of the void. Although both use the void to represent the still light, the people who can dwell are not without long and short durations. The emerging Bodhisattvas have attained forbearance for a long time. Therefore, those who have newly entered in the manifested do not recognize those who have been there for a long time. Next, the text in the manifested says 'Manjusri (Manjusri) and Avalokitesvara (Avalokitesvara) may be teachers or disciples.' In the past, Manjusri (Manjusri) was the Bodhisattva Wonderful Light who taught the eight princes of Lamp Light. These eight princes were successively conferred predictions, and the last one was named Burning Lamp. Since Burning Lamp is the teacher of Sakyamuni (Sakyamuni), Wonderful Light became the ninth-generation ancestor of Sakyamuni (Sakyamuni). In the Avalokitesvara (Avalokitesvara) Sutra, Sakyamuni (Sakyamuni) in the past learned the Dharma from the Tathagata of Right Dharma Brightness. The Tathagata of Right Dharma Brightness is Avalokitesvara (Avalokitesvara) himself. Therefore, it is known that Manjusri (Manjusri) and Avalokitesvara (Avalokitesvara) have both been teachers. Devadatta (Devadatta) is the Rishi Asita, as detailed in
今經。如是等人卻為弟子。「問本跡相望千界塵少增道數多」者，三千世界地涌菩薩是本時眷屬，只云三千地皆震裂無量菩薩同時涌出，若望今時跡中眷屬，如〈分別功德品〉增道損生，初六百八十萬億那由他恒河沙眾生得無生法忍，復千倍得聞持，一界塵得辯才，大千塵得不退，中千小千乃至一四天下及八界塵初始發心，比于涌出，涌出甚少。四句分別亦例前文，但以久近而判本跡，終不以法身深淺、化緣廣狹等判也。
八涅槃妙者，明跡不同中，先明跡意，雖復不同本無長短；次「或取」下正明不同。初文意中雲「始諸弟子終於蝮蠆」等者，《大經》列眾八十億百千比丘成就大乘等一空行，六十億比丘尼皆大阿羅漢，一恒菩薩，二恒優婆塞，三恒優婆夷，四恒離車，五恒大臣，六恒國王，七恒夫人，八恒天女，九恒龍王，十恒鬼神，二十恒金翅，乃至閻浮提中一切蜂王。又東方去此無量無邊恒河沙數微塵世界，彼土有佛號虛空等如來，告第一大弟子，宜往西方娑婆世界，彼土有佛號釋迦文，不久涅槃；汝可持此世界香飯以獻彼佛，彼佛食已入于涅槃並可禮敬請決所疑。爾時無邊身菩薩，即受佛教，從座而起稽首繞無量匝，大菩薩眾俱共發來至娑婆世界。又阿阇世王及其夫人乃至視毒能殺人者，「蛣蜣蝮蠆及
【現代漢語翻譯】 現代漢語譯本 此經中，像這樣的人反而成了（佛的）弟子。如果問『從本源和示現的形跡相比，千世界微塵數少而得道的人數多』，這是因為三千大千世界地涌出的菩薩是（佛）在久遠之前的眷屬，經中只說三千大地都震裂，無量菩薩同時涌出。如果和現在示現的形跡中的眷屬相比，就像《分別功德品》中所說的，得道的人數增加，得度的眾生減少，最初有六百八十萬億那由他恒河沙數的眾生得到無生法忍，又有千倍的人得到聞持陀羅尼，一世界微塵數的人得到辯才無礙，大千世界微塵數的人得到不退轉的果位，中千世界、小千世界乃至一四天下以及八世界微塵數的人才剛剛發起菩提心，和地涌菩薩相比，地涌菩薩的數量就很少了。這四句的分別也和前面的文句類似，只是用時間的長短來判斷本和跡，最終不用法身的深淺、教化因緣的廣狹等來判斷。
『八涅槃妙』，是說明示現的形跡不同，先說明示現的意圖，雖然示現的形跡和本源不同，但沒有長短優劣之分；其次從『或取』開始，正式說明（涅槃）的不同。最初的文句中說『開始是諸弟子，最終是蝮蛇蝎子』等，這是因為《大般涅槃經》中列舉了八十億百千比丘成就大乘等一空行，六十億比丘尼都是大阿羅漢，一恒河沙數的菩薩，二恒河沙數的優婆塞（近事男），三恒河沙數的優婆夷（近事女），四恒河沙數的離車（古印度部族），五恒河沙數的大臣，六恒河沙數的國王，七恒河沙數的夫人，八恒河沙數的天女，九恒河沙數的龍王，十恒河沙數的鬼神，二十恒河沙數的金翅鳥，乃至閻浮提中一切的蜂王。又有東方距離此地無量無邊恒河沙數微塵的世界，那個世界有佛，名為虛空等如來，告訴他的第一大弟子，應該前往西方娑婆世界，那個世界有佛，名為釋迦文（Sakyamuni），不久將要涅槃；你可以拿著這個世界的香飯供養那位佛，那位佛吃完飯後就會入于涅槃，並且可以禮敬他，請他解答疑惑。當時無邊身菩薩，立刻接受佛的教誨，從座位上站起來，稽首繞佛無量圈，和大菩薩眾一起出發來到娑婆世界。又有阿阇世王（Ajatasattu）和他的夫人，乃至視毒就能殺人的人，『蜣螂、蝮蛇、蝎子以及』
【English Translation】 English version In this sutra, such people instead become disciples (of the Buddha). If asked, 'Compared to the origin and manifested traces, the number of those in the thousand worlds who attain the Way is more than the number of dust particles,' this is because the Bodhisattvas who emerged from the earth in the Three Thousand Great Thousand Worlds are the (Buddha's) retinue from the distant past. The sutra only states that the three thousand lands all shook and countless Bodhisattvas emerged simultaneously. If compared to the retinue in the manifested traces of the present time, as stated in the 'Distinguishing Merits' chapter, the number of those who attain the Way increases, and the number of sentient beings who are saved decreases. Initially, there were six hundred eighty million nayutas of Ganges sands of sentient beings who attained the Acceptance of the Non-Origination of All Dharmas (Anutpattika-dharma-kshanti), and a thousand times more attained the Dharani of Hearing and Retention (Dharani of Hearing), those equal to the dust particles of one world attained eloquence, those equal to the dust particles of a Great Thousand World attained non-retrogression, those of the Middle Thousand World, Small Thousand World, and even one Four Continents and eight worlds of dust particles just initially aroused Bodhicitta. Compared to those who emerged from the earth, the number of those who emerged from the earth is very small. The distinction of these four sentences is similar to the previous passages, only using the length of time to judge the origin and traces, and ultimately not using the depth of the Dharma body, the breadth of the teaching affinity, etc., to judge.
The 'Eight Subtle Aspects of Nirvana' explains the differences in manifested traces. First, it explains the intention of the manifestation, although the manifested traces are different from the origin, there is no superiority or inferiority. Secondly, starting from 'Or taking,' it formally explains the differences (of Nirvana). The initial sentence stating 'Beginning with the disciples, ending with vipers and scorpions,' etc., is because the Mahaparinirvana Sutra lists eighty billion hundred thousand Bhikshus who have attained the Great Vehicle and the One Empty Practice, sixty billion Bhikshunis who are all great Arhats, one Ganges sand of Bodhisattvas, two Ganges sands of Upasakas (male lay devotees), three Ganges sands of Upasikas (female lay devotees), four Ganges sands of Licchavis (an ancient Indian tribe), five Ganges sands of ministers, six Ganges sands of kings, seven Ganges sands of consorts, eight Ganges sands of heavenly women, nine Ganges sands of Dragon Kings, ten Ganges sands of ghosts and spirits, twenty Ganges sands of Garuda birds, and even all the bee kings in Jambudvipa. Furthermore, to the east, beyond immeasurable and boundless Ganges sands of dust particle worlds, there is a Buddha in that land named the Tathagata Empty Space, who told his first great disciple that he should go to the Western Sahā World, where there is a Buddha named Sakyamuni, who will soon enter Nirvana. You can take the fragrant rice of this world to offer to that Buddha, and after that Buddha eats the rice, he will enter Nirvana, and you can also pay homage to him and ask him to resolve your doubts. At that time, the Bodhisattva Boundless Body immediately accepted the Buddha's teachings, rose from his seat, bowed and circumambulated the Buddha countless times, and together with the great Bodhisattva assembly, set out to come to the Sahā World. There was also King Ajatasattu and his consort, and even those who could kill with a glance of poison, 'dung beetles, vipers, scorpions, and'
十六惡律儀」者，蛣蜣亦曰蜣螂。《爾雅》云：「黑甲蟲，食糞土也。」蝮者毒也，《爾雅》云：「蝗子未有翅者。」又云「廣三寸，身大如臂。」《史記》云：「蝮螫手則斷。」蠆者毒蟲也，《左傳》云：「蜂蠆者十年尚有毒，尾末卷如婦人發。」「蝮」字(孚目反，不同福音)。有人云：無邊身菩薩身量無邊，云何復云從彼來此？應反質云：既云來此，云何無邊？言無邊者，身實有邊而名無邊，如阿彌陀壽實有量而名無量，若壽無量如何得有觀音補處？「倚臥背痛」者，如《止觀》第八記。及北首臥等，亦三藏佛相，具如《止觀》第一記。次正明不同中二：初約兩經釋相，次結會兩經意同。初文又二：先明不同以申此經，次「經曰」下引與《大經》明同。初文又二：先藏通，次別圓。初文二：初略標二異，次「生身」下更釋二別。釋三藏中雲「食檀耳」者，《長阿含》第三云：「佛至波波城阇頭園，有長者名周那，請佛及比丘僧，別為佛煮旃檀耳羹，以世奇故獨奉于佛。阿難白：長者設供無福，佛最後于其舍食入般涅槃。佛言：莫作是說。長者今者獲大福利壽命色力善名，生多財寶，死生天上。」次別圓中二：先別、次圓。別中二：先引地人，次正釋。釋中雲「色解脫乃至識解脫」至「無餘」者，既云滅色乃至滅
【現代漢語翻譯】 現代漢語譯本 『十六惡律儀』，蛣蜣（jie jing，即蜣螂）也。《爾雅》中說：『黑色的甲殼蟲，以糞土為食。』蝮蛇是毒蛇。《爾雅》中說：『蝗蟲沒有翅膀的時候。』又說：『寬三寸，身體像手臂一樣粗。』《史記》中說：『被蝮蛇咬了手就要砍斷。』蠆（chai）是毒蟲。《左傳》中說：『蜂和蠆，即使過了十年還有毒，尾巴末端捲曲像婦人的頭髮。』『蝮』字（讀作fumu反，不同於福音）。 有人問：無邊身菩薩的身量是無邊的，為什麼又說從彼處來到此處？應該反問：既然說來到此處，怎麼能說是無邊呢？說無邊，是指身體實際上有邊際卻稱為無邊，就像阿彌陀佛的壽命實際上有量卻稱為無量一樣，如果壽命無量，怎麼會有觀音菩薩補處呢？ 『倚臥背痛』，就像《止觀》第八卷所記載的。以及頭朝北睡覺等等，也是三藏佛的相，詳細情況記載在《止觀》第一卷。 接下來正式說明不同之處，分為兩部分：首先根據兩部經來解釋相，然後總結兩部經的意義相同。首先，根據經文說明不同之處，是爲了闡述此經，然後『經曰』下引用《大經》來說明相同之處。首先，根據經文分為兩部分：先是藏通，然後是別圓。首先，根據經文分為兩部分：先是簡略地標出兩種不同，然後『生身』下進一步解釋兩種區別。解釋三藏中說『吃檀耳』，《長阿含》第三卷中說：『佛陀到達波波城的阇頭園，有一位名叫周那的長者，邀請佛陀和比丘僧，特別為佛陀煮了旃檀耳羹，因為世間稀有，所以單獨供奉給佛陀。阿難問：長者設供沒有福報，佛陀最後在他家吃飯後進入般涅槃。佛陀說：不要這樣說。長者現在獲得巨大的福利，壽命、色身、力量、善名，生出許多財寶，死後升到天上。』 接下來是別圓，分為兩部分：先是別教，然後是圓教。別教分為兩部分：先是引用地人，然後是正式解釋。解釋中說『色解脫乃至識解脫』到『無餘』，既然說滅色乃至滅識，
【English Translation】 English version The 'Sixteen Evil Precepts' refer to 蛣蜣 (jie jing), also known as dung beetles. The Erya states: 'Black beetles that feed on dung.' Vipers are poisonous snakes. The Erya states: 'Locusts before they have wings.' It also says: 'Three inches wide, with a body as thick as an arm.' The Records of the Grand Historian states: 'If a viper bites the hand, it must be cut off.' Scorpions are poisonous insects. The Zuo Zhuan states: 'Bees and scorpions can still be poisonous after ten years, with tails curled like a woman's hair.' The character '蝮' (fu, pronounced fumu, different from the 'gospel' sound). Someone asks: The body of the Boundless-bodied Bodhisattva is boundless, so why is it said that they come from there to here? One should retort: Since it is said that they come here, how can they be boundless? Saying 'boundless' means that the body actually has boundaries but is called boundless, just as Amitabha's lifespan actually has a limit but is called limitless. If the lifespan were limitless, how could Avalokiteshvara (Guanyin) be a successor? 'Leaning and lying down with back pain' is as recorded in the eighth volume of Mohe Zhiguan. And sleeping with the head facing north, etc., are also characteristics of the Threefold Treasury Buddha, detailed in the first volume of Mohe Zhiguan. Next, formally explaining the differences is divided into two parts: first, explaining the characteristics based on the two sutras, and then summarizing that the meanings of the two sutras are the same. First, explaining the differences based on the sutras is to elaborate on this sutra, and then quoting the Mahayana Sutra under 'The Sutra says' to explain the similarities. First, according to the sutras, it is divided into two parts: first, the Tripitaka and Common teachings, and then the Distinct and Perfect teachings. First, according to the sutras, it is divided into two parts: first, briefly stating the two differences, and then further explaining the two differences under 'Living Body'. Explaining 'eating sandalwood ear' in the Tripitaka, the third volume of the Dirgha Agama states: 'The Buddha arrived at Jeta Grove in Pava City. An elder named Cunda invited the Buddha and the Bhikshu Sangha and specially cooked sandalwood ear soup for the Buddha. Because it was rare in the world, he offered it to the Buddha alone. Ananda asked: The elder's offering has no merit, and the Buddha entered Parinirvana after eating at his house for the last time. The Buddha said: Do not say that. The elder now obtains great blessings, longevity, form, strength, good name, produces much wealth, and is reborn in heaven.' Next is the Distinct and Perfect teachings, divided into two parts: first, the Distinct teaching, and then the Perfect teaching. The Distinct teaching is divided into two parts: first, quoting the people of the land, and then formally explaining. Explaining 'liberation from form, even liberation from consciousness' to 'without remainder', since it says extinguishing form, even extinguishing consciousness,
識，即是界外析色之義，故以因盡名為有餘，果亡名為無餘。理而言之，變易因果不應分二，當知為成別教義也。次經曰「今日座中」等者，出《像法決疑經》，與《大經》文同，又二：先列，次「此明」下結。次「大經」下會同，中四：初略標同，次「大經」下正會，三「二經」下結同從根利鈍，四「又數數」下會明常文同。初如文。次文中言「迦葉初問長壽」者，第三經初設三十六問，初問云何得長壽金剛不壞身？下文答中如〈長壽品〉作寄金譬，但寄少年不寄老人。長者行還索金無所，既云「行還」，故知法身常住不滅。下〈金剛身品〉廣明護法持不殺戒得金剛身。又經下文處處明於未來常住。第三可見。第四會常中雲「二萬燈明等於法華明常」等者，二萬燈明具如〈序品〉中說，《法華經》廣明一乘，一乘即是常住也。
九明壽命妙中，初立，次引經中先引本文，次釋，即引中間以擬於本，明跡不同中二：先藏通，次別圓。初文二：先略釋，次「此兩」下判無法身之本。別圓中亦二：先略釋，次「此等」下況結。
十釋利益妙者，亦初略立利益，上句立、下句釋。次「若跡」下明跡不同者，今此略列，具足應如前文七益十益者是。言「乃至增道」等者，約經雖是本門，既是今世跡中指本名為本門
【現代漢語翻譯】 現代漢語譯本：識，就是在界外分析色法的意義，所以因滅盡稱為『有餘』，果報消亡稱為『無餘』。從理上來說，變易生死的因和果不應該分為兩種，要知道這是爲了成就別教的義理。接下來經文說『今日座中』等，出自《像法決疑經》，與《大般涅槃經》的文句相同，又分為兩部分：先是列出經文，然後從『此明』開始總結。接下來從『大經』開始會同，中間分為四個部分：首先是簡略地標明相同之處，然後從『大經』開始正式會同，第三從『二經』開始總結相同之處在於根性的利鈍，第四從『又數數』開始會同說明常住的文句相同。第一個部分如經文所示。第二個部分中說『迦葉初問長壽』，第三部經開始設定了三十六個問題，第一個問題是『如何才能得到長壽金剛不壞身？』下面的回答中，如〈長壽品〉中用寄金的譬喻，但是隻寄給少年而不寄給老人。長者回來尋找金子卻一無所獲，既然說『行還』，所以知道法身是常住不滅的。下面的〈金剛身品〉廣泛地說明了護法持不殺戒可以得到金剛身。而且經文的下文處處都說明了未來常住。第三部分可以參考原文。第四部分會同常住中說『二萬燈明等於法華明常』等，二萬燈明的情況完全如〈序品〉中所說，《法華經》廣泛地說明了一乘，一乘就是常住的道理。 九、闡明壽命的妙處，首先是立論，然後引用經文，先引用本文，然後解釋，就是引用中間的文句來比擬本文，說明本跡不同，分為兩個部分：先是藏教和通教，然後是別教和圓教。藏教和通教的部分分為兩部分：先是簡略地解釋，然後從『此兩』開始判斷沒有法身之本。別教和圓教的部分也分為兩部分：先是簡略地解釋，然後從『此等』開始比況總結。 十、解釋利益的妙處，也是首先簡略地立論利益，上句立論，下句解釋。然後從『若跡』開始說明本跡不同，現在這裡簡略地列出，詳細的情況應該如前文的七益和十益所說的那樣。說到『乃至增道』等，從經文來說雖然是本門，既然是今世跡中指本名為本門。
【English Translation】 English version: 'Consciousness' (識) means analyzing the nature of 'form' (色) beyond the realms, hence the extinction of 'cause' (因) is termed 'with remainder' (有餘), and the cessation of 'result' (果) is termed 'without remainder' (無餘). Logically speaking, the 'cause' and 'result' of 'transformation birth and death' (變易生死) should not be divided into two; it should be understood that this is to establish the doctrine of the 'Distinct Teaching' (別教). The following sutra passage, 'Today in this assembly' (今日座中), etc., is from the Image Dharma Decisive Doubt Sutra (像法決疑經), and is the same as the text of the Mahāparinirvāṇa Sūtra (大般涅槃經), and is further divided into two parts: first, the listing of the sutra text, and then the conclusion starting from 'This explains' (此明). Next, starting from 'The Great Sutra' (大經), there is a harmonization, divided into four parts: first, a brief indication of the similarities; then, starting from 'The Great Sutra' (大經), the formal harmonization; third, starting from 'The Two Sutras' (二經), a conclusion that the similarities lie in the sharpness or dullness of the roots; and fourth, starting from 'Again, repeatedly' (又數數), a harmonization explaining that the wording on permanence is the same. The first part is as the text shows. In the second part, it says 'Kāśyapa (迦葉) initially asked about longevity' (迦葉初問長壽); the third sutra begins by posing thirty-six questions, the first question being 'How can one attain a body of longevity, diamond-like, and indestructible?' (云何得長壽金剛不壞身？) In the answer below, as in the Longevity Chapter (〈長壽品〉), the analogy of entrusting gold is used, but it is only entrusted to a young man and not to an old man. The elder returns to seek the gold but finds nothing; since it says 'returns' (行還), it is known that the Dharma-body (法身) is permanent and does not perish. The Diamond Body Chapter (〈金剛身品〉) below extensively explains that protecting the Dharma, upholding the precept of non-killing, can attain a diamond body. Moreover, the text of the sutra below everywhere explains future permanence. The third part can be seen in the original text. In the fourth part, harmonizing permanence, it says 'Twenty thousand lamps equaling the Lotus Sutra's (法華經) explanation of permanence' (二萬燈明等於法華明常), etc.; the situation of the twenty thousand lamps is fully described in the Introduction Chapter (〈序品〉), the Lotus Sutra (法華經) extensively explains the One Vehicle (一乘), and the One Vehicle (一乘) is the principle of permanence. 9. Explaining the wonder of lifespan, first is the establishment of the thesis, then the citation of the sutra, first citing the main text, then explaining, that is, citing the middle sentences to compare with the main text, explaining the difference between the 'original' (本) and the 'trace' (跡), divided into two parts: first, the Tripiṭaka Teaching (藏教) and the Common Teaching (通教), then the Distinct Teaching (別教) and the Perfect Teaching (圓教). The part on the Tripiṭaka Teaching (藏教) and the Common Teaching (通教) is divided into two parts: first, a brief explanation, then starting from 'These two' (此兩), judging that there is no root of the Dharma-body (法身). The part on the Distinct Teaching (別教) and the Perfect Teaching (圓教) is also divided into two parts: first, a brief explanation, then starting from 'These, etc.' (此等), a comparison and conclusion. 10. Explaining the wonder of benefits, also first briefly establishing the benefits, the upper sentence establishing the thesis, the lower sentence explaining. Then, starting from 'If trace' (若跡), explaining the difference between the 'original' (本) and the 'trace' (跡), now this is briefly listed, the detailed situation should be as the seven benefits and ten benefits mentioned in the previous text. Speaking of 'even increasing the path' (乃至增道), etc., from the perspective of the sutra, although it is the 'original gate' (本門), since it is in the 'trace' (跡) of this world, pointing to the 'original' (本) is called the 'original gate' (本門).
，故知今日正當跡中利益，乃至本成已后俱名中間，中間顯本得利益者尚成跡益，況復今日？「以跡」下重舉本益之相，本文既狹亦擬跡而知本，故「本本」下明相顯融即，眾跡雖多用本為本，故云「本本」。本事已往，若不借跡何能識本？如撥影指天即此義也。
六三世料簡者，初略立，次問答料簡。初文三：初引經示相，次「若過去」下釋，三「三世」下結。結中二：先法，次譬。次問答中，初如文。第二問者，若言諸佛皆有分身，多寶亦在諸佛之數，應有分身，何故云全身不散？即是重難。若全身者，何故復云處處聽經？答中先引《大論》解八念中初唸佛中雲「既云化身，即是分身」。「師云」去引南嶽釋，依按經文，文云臨滅度時，告四眾言，欲供養我全身者，應起一大塔，出證經時全身在於塔中，以誓願力，處處聽經。準南嶽釋多寶滅后全身不分，不分者不同碎身舍利耳。未妨諸佛亦有分身。從「如入」去，兼明《法華》是圓是常。「口唱」下明具四德以證常。「真凈大法」者，真是常德，凈是凈德，既有常凈，豈無我樂？故云「二德可知」。多寶全身尚遍十方，故知諸佛亦有分身。「鈍者讀文猶尚不覺」者，不覺此經具足四德，謬判《法華》不明常住，以是而言古今咸鈍。次問答中問諸佛顯本。問
【現代漢語翻譯】 現代漢語譯本：由此可知，今日所證得的只是在示跡過程中的利益，乃至根本成就之後，都可稱為中間階段。在中間階段彰顯根本而獲得利益，尚且成就了示跡之益，更何況是今日呢？『以跡』以下，再次強調根本利益的相狀。本文既然篇幅有限，也只能通過示跡來了解根本，所以『本本』以下，說明相狀顯現融合，眾多示跡雖然繁多，但以根本為根本，所以說『本本』。根本之事已是過去，若不借助示跡，又如何能認識根本呢？如同撥開影子指向天空，就是這個意思。
六、三世料簡，首先是簡略地立論，其次是通過問答來辨析。初文分為三部分：首先引用經文來顯示相狀，其次從『若過去』開始解釋，第三從『三世』開始總結。總結中分為兩部分：先是法，后是譬喻。其次是問答，首先如經文所示。第二個問題是，如果說諸佛都有分身，多寶佛（Prabhutaratna，過去佛名，為證明《法華經》真實而出現）也在諸佛之列，應該也有分身，為何說全身不散呢？這是重複提問。如果是全身，為何又說處處聽經呢？回答中首先引用《大智度論》（Mahaprajnaparamita-sastra）來解釋八念中的初唸佛，其中說『既然說是化身，就是分身』。『師云』以下引用南嶽慧思（Nanyue Huisi，中國天臺宗實際創始人）的解釋，依據經文，經文說臨滅度時，告訴四眾弟子，想要供養我全身的人，應該建造一座大塔，以此證明經文所說，全身在於塔中，以誓願力，處處聽經。按照南嶽慧思的解釋，多寶佛滅度后，全身不分散，不分散不同於碎身舍利（Sarira，佛陀或高僧火化后的遺骨）。這不妨礙諸佛也有分身。從『如入』開始，兼明《法華經》（Lotus Sutra）是圓滿是常住。『口唱』以下說明具備四德（常、樂、我、凈）來證明常住。『真凈大法』，真是常德，凈是凈德，既然有常凈，豈無我樂？所以說『二德可知』。多寶佛的全身尚且遍佈十方，由此可知諸佛也有分身。『鈍者讀文猶尚不覺』，是不覺察此經具足四德，錯誤地判斷《法華經》不明常住，因此說古今之人大多遲鈍。其次的問答中，問的是諸佛顯現根本。
【English Translation】 English version: Therefore, it is known that what is attained today is only the benefit within the trace manifestation, and even after the fundamental accomplishment, it can be called the intermediate stage. Manifesting the fundamental in the intermediate stage and obtaining benefits still accomplishes the benefit of trace manifestation, let alone today? 'With trace' below, re-emphasizes the appearance of fundamental benefits. Since this text is limited in length, it can only understand the fundamental through trace manifestation. Therefore, 'fundamental fundamental' below, explains that the appearances manifest and merge. Although there are many trace manifestations, the fundamental is taken as the fundamental, hence the saying 'fundamental fundamental'. The fundamental matter is already in the past, if not with the help of trace manifestation, how can one recognize the fundamental? It is like pointing to the sky by parting the shadow, that is the meaning.
- The Three Periods of Time Analysis: First, a brief proposition is established, and then analysis is done through questions and answers. The initial text is divided into three parts: First, the sutra is quoted to show the appearance; second, it is explained starting from 'If the past'; and third, it concludes starting from 'Three Periods of Time'. The conclusion is divided into two parts: first, the Dharma, and second, the metaphor. Next is the question and answer, first as shown in the sutra. The second question is, if it is said that all Buddhas have emanations, and Prabhutaratna (Prabhutaratna, the name of a past Buddha, who appeared to prove the truth of the Lotus Sutra) is also among the Buddhas, he should also have emanations, why is it said that the whole body is not scattered? This is a repeated question. If it is the whole body, why is it said that he listens to the sutra everywhere? In the answer, first, the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise) is quoted to explain the initial thought of the eight thoughts of Buddha, in which it says 'Since it is said to be an emanation body, it is an emanation'. 'Master said' below quotes the explanation of Nanyue Huisi (Nanyue Huisi, the actual founder of the Tiantai School in China), based on the sutra, which says that when approaching Nirvana, he told the fourfold assembly that those who want to make offerings to my whole body should build a large stupa, thereby proving what the sutra says, that the whole body is in the stupa, and with the power of vows, he listens to the sutra everywhere. According to Nanyue Huisi's explanation, after Prabhutaratna Buddha passed away, the whole body was not scattered, and not scattered is different from the shattered Sarira (Sarira, the cremated remains of the Buddha or high monks). This does not prevent the Buddhas from also having emanations. Starting from 'Like entering', it also clarifies that the Lotus Sutra (Lotus Sutra) is complete and permanent. 'Mouth chanting' below explains that it possesses the four virtues (permanence, joy, self, purity) to prove permanence. 'True Pure Great Dharma', true is the virtue of permanence, pure is the virtue of purity, since there is permanence and purity, how can there be no self and joy? Therefore, it is said that 'two virtues can be known'. The whole body of Prabhutaratna Buddha still pervades the ten directions, from which it can be known that the Buddhas also have emanations. 'The dull ones reading the text still do not realize', is not realizing that this sutra possesses the four virtues, mistakenly judging that the Lotus Sutra does not clarify permanence, therefore saying that people of ancient and modern times are mostly dull. In the next question and answer, the question is about the Buddhas manifesting the fundamental.
如文。答中「最初妙覺指初住為本」者，最初得故，若初住位被加作妙覺佛，亦指初住以為實本，準《凈名疏》應作四句，謂本下跡高，本跡俱下，初住唯得此之兩句。夫論跡者約有本說，本為法身、跡為八相，初住之前無法身本，故不得論本高跡下，仍有過上，又不得論本跡俱高。若本跡俱高及本高跡下，妙覺唯得此之二句，妙覺極位更無過上，故無本下跡高及本跡俱下。二住已上等覺已還皆具四句，二住跡現為初住，初住是跡即本高跡下，二住現為三住，三住是跡即本下跡高，二住現為二住，以望初住即本跡俱高，望於三住即本跡俱下。今文正當本下跡高，若云初住之前豎無所指，以體為本、以用為跡，此本跡俱下句也。若準此意，一切諸佛皆悉顯本。又發願故於初住中說壽長遠，初住實壽亦復無量，故言發願說壽者，但得法身必得長壽，有緣機熟說遂昔愿(云云)。從「又解最初之佛」者，即妙覺身中自將體用以為本跡，此是本跡俱高句，唯闕本高跡下一句。問中雲「五佛章云何」者，如〈方便品〉廣開顯中約五佛章皆云亦以無量乃至皆為一佛乘故，若爾一切諸佛無不開顯。答意者，佛亦不應一切開權，經言一切約出穢土開顯者說耳。「又問若爾還以妙破妙至例亦應妙」者，前文既以本妙破于跡妙，跡妙成粗。
【現代漢語翻譯】 現代漢語譯本 如文。回答中說『最初妙覺指初住為本』，是因為最初得到（妙覺）的緣故。如果初住位的菩薩被加持成為妙覺佛，也指初住為根本。參照《凈名疏》，應該有四種情況，即本高跡下，本跡俱下。初住位的菩薩只能得到這兩種情況。討論『跡』的時候，是基於有『本』而言的。『本』是法身，『跡』是八相成道。初住位之前沒有法身之『本』，所以不能討論本高跡下，也不能討論本跡俱高。如果本跡俱高或者本高跡下，妙覺位的佛只能得到這兩種情況，因為妙覺是最高的果位，沒有更高的了，所以沒有本下跡高和本跡俱下。二住位以上的菩薩，直到等覺菩薩，都具備這四種情況。二住位菩薩示現為初住位，初住位是跡，就是本高跡下。二住位菩薩示現為三住位，三住位是跡，就是本下跡高。二住位菩薩示現為二住位，相對於初住位來說，就是本跡俱高，相對於三住位來說，就是本跡俱下。現在文中的情況正是本下跡高。如果說初住位之前沒有明確的指向，以體為本，以用為跡，這就是本跡俱下。如果按照這個意思，一切諸佛都顯現了本。又因為發願的緣故，在初住位中說壽命長遠，初住位的實際壽命也是無量的，所以說發願說壽命，只要得到法身，必定得到長壽，有緣分的眾生機緣成熟，就能實現過去的願望（等等）。 從『又解最初之佛』開始，就是說妙覺佛自身將體和用作為本和跡，這是本跡俱高的情況，只缺少本高跡下這一種情況。問中說『五佛章云何』，如《方便品》中廣泛開顯，關於五佛（指法身佛、報身佛、應身佛、化身佛、和同類身佛）都說也是以無量（方便）乃至都歸於一佛乘的緣故，如果這樣，一切諸佛沒有不開顯的。回答的意思是，佛也不應該全部開顯權巧方便，經文說的一切，是針對從污穢國土中出來開顯的眾生說的。『又問若爾還以妙破妙至例亦應妙』，前面已經用本妙破除了跡妙，跡妙就成了粗糙的。
【English Translation】 English version As the text says. The answer stating 'The initial Wonderful Enlightenment (最初妙覺) refers to the Initial Abiding (初住) as its origin' is because it is initially attained. If a Bodhisattva in the Initial Abiding position is blessed to become a Buddha of Wonderful Enlightenment (妙覺佛), it also refers to the Initial Abiding as the true origin. According to the commentary on the Vimalakirti Sutra (凈名疏), there should be four situations, namely, the origin is high and the trace is low, and both the origin and trace are low. A Bodhisattva in the Initial Abiding position can only attain these two situations. When discussing 'trace,' it is based on the existence of 'origin.' 'Origin' is the Dharmakaya (法身, Dharma body), and 'trace' is the Eight Aspects of Enlightenment (八相成道). Before the Initial Abiding position, there is no Dharmakaya 'origin,' so one cannot discuss the origin being high and the trace being low, nor can one discuss both the origin and trace being high. If both the origin and trace are high, or the origin is high and the trace is low, a Buddha in the Wonderful Enlightenment position can only attain these two situations, because Wonderful Enlightenment is the highest attainment, and there is nothing higher, so there is no origin being low and the trace being high, nor both the origin and trace being low. Bodhisattvas in the Second Abiding position and above, up to the Equivalent Enlightenment (等覺) position, all possess these four situations. A Bodhisattva in the Second Abiding position manifests as the Initial Abiding position; the Initial Abiding position is the trace, which is the origin being high and the trace being low. A Bodhisattva in the Second Abiding position manifests as the Third Abiding position; the Third Abiding position is the trace, which is the origin being low and the trace being high. A Bodhisattva in the Second Abiding position manifests as the Second Abiding position; in relation to the Initial Abiding position, it is both the origin and trace being high; in relation to the Third Abiding position, it is both the origin and trace being low. The situation in the current text is precisely the origin being low and the trace being high. If it is said that before the Initial Abiding position, there is no clear reference, taking the essence as the origin and the function as the trace, this is the situation of both the origin and trace being low. If according to this meaning, all Buddhas manifest their origin. Furthermore, because of making vows, it is said in the Initial Abiding position that life is long and far-reaching; the actual lifespan of the Initial Abiding position is also immeasurable, so it is said that making vows and speaking of lifespan, as long as one attains the Dharmakaya, one will surely attain longevity, and sentient beings with affinity will realize their past vows when the opportunity arises (etc.). Starting from 'Also explaining the initial Buddha,' it means that the Buddha of Wonderful Enlightenment himself takes the essence and function as the origin and trace, which is the situation of both the origin and trace being high, only lacking the situation of the origin being high and the trace being low. The question in the text says 'What about the Chapter on the Five Buddhas (五佛章)?' As widely revealed in the Expedient Means Chapter (方便品), regarding the Five Buddhas (referring to Dharmakaya Buddha (法身佛), Sambhogakaya Buddha (報身佛), Nirmanakaya Buddha (應身佛), Transformation Body Buddha (化身佛), and Sameness Body Buddha (同類身佛)), it is said that they are also due to immeasurable (expedient means) and all return to the One Buddha Vehicle (一佛乘), so if this is the case, all Buddhas have revealed (the truth). The meaning of the answer is that the Buddha should not fully reveal expedient means, and what the sutra says is for sentient beings who emerge from the defiled lands to reveal (the truth). 'Also asking if it is still the case that using the Wonderful to destroy the Wonderful, the example should also be Wonderful,' the previous text has already used the origin's Wonderful to destroy the trace's Wonderful, and the trace's Wonderful becomes coarse.
從「亦應」去，並難跡妙被破既其成粗，所破十粗亦應成妙。從「所破」去又以四住重例難云，粗是所破既得成妙，四住煩惱亦是所破亦應成妙。次答文中重引四住之難以況初難，若約頓義，四住即妙，應如所問。「況四住智」去況出初難，四住粗惑尚乃成妙，況復生滅無生滅智而非妙耶？次問意者，本成已后中間垂跡偏圓權實同稱權者，以是跡故，故皆是權。權即是偏亦可悉皆稱為偏耶？次答別義者不例，法既以定在本在跡定偏定圓，教則不爾，在本則權實俱本，本故是實，在跡則權實俱跡，跡故名權，偏圓乃至體用亦爾。法則已定，不可在本體用名體，在跡體用俱用，若教所說在本則體用俱實，在跡則體用俱權，當知體用等亦得是法，事理理教教行，準此可知。故下文云本中事理先得為妙，跡中事理始得為粗，余教行等例之可見。四句者，別帶地前粗而證道是妙，圓如文。帶妙粗者兼通於中故也。又釋者帶粗妙者從通中來故。亦帶亦不帶者，帶地前而不帶通藏。非帶非不帶者，非帶藏通非不帶別，二教接通亦爾，非帶三藏非不帶通。次五味中第三句者，方等前三帶、后一不帶，般若準知。第四句者，非帶藏通非不帶別。「問二粗既不同」者，問藏通。答中言「事有淺深等」者，通即而藏不即。「問帶方便實」等者
【現代漢語翻譯】 現代漢語譯本 從『亦應』開始，如果難以追蹤微妙之處，那麼被破除的粗糙之物既然已經成立，那麼被破除的十種粗糙之物也應該變成微妙之物。從『所破』開始，又用四住（catuḥsthānika，四種住地）的沉重例子來責難說，粗糙是所要破除的，既然能夠變成微妙，那麼四住煩惱也是所要破除的，也應該變成微妙。接下來的回答中，再次引用四住的責難來比況最初的責難，如果按照頓悟的意義，四住就是微妙，應該像所問的那樣。從『況四住智』開始，比況出最初的責難，四住的粗糙迷惑尚且能夠變成微妙，更何況生滅（utpāda-nirodha）和無生滅智（anutpāda-nirodha-jñāna）不是微妙呢？接下來的提問意思是，本來成就之後，中間垂跡（nirmāṇa-kāya）所顯現的偏圓權實（ekānta-pūrṇa-upāya-satya）都稱為權（upāya）的原因，是因為這是垂跡的緣故，所以都是權。權就是偏（ekānta），也可以全部都稱為偏嗎？接下來的回答是，別教（pṛthag-buddha-yāna）的意義不同，不能類比。法（dharma）既然已經確定，在本（mūla）在跡（anubandha）就確定了偏圓，教（śāsana）則不是這樣，在本的時候，權實都是本，本的緣故是實（satya），在跡的時候，權實都是跡，跡的緣故名為權，偏圓乃至體用（svabhāva-kṛtya）也是這樣。法則已經確定，不能在本體用的時候稱為體，在跡體用的時候都稱為用，如果教所說在本，那麼體用都是實，在跡的時候，體用都是權，應當知道體用等也可以是法，事理（artha-tattva）、理教（tattva-śāsana）、教行（śāsana-caryā），按照這個類推就可以知道。所以下文說，本中的事理先得到的是微妙，跡中的事理開始得到的是粗糙，其餘的教行等可以類推得知。四句（catuṣkoṭi）是，別教帶著地前（bhūmi-pūrva）的粗糙而證道是微妙，圓教（pūrṇa-buddha-yāna）如經文所說。帶著微妙粗糙的是兼通於中道（madhyamā-pratipad）的緣故。又解釋說，帶著粗糙微妙的是從通教（sādhāraṇa-buddha-yāna）中來的緣故。也帶也不帶的是，帶著地前而不帶通藏（sādhāraṇa-tripiṭaka）。非帶非不帶的是，非帶藏通非不帶別，二教（dvayāna）接通也是這樣，非帶三藏（tripiṭaka）非不帶通。接下來的五味（pañcarasa）中第三句是，方等（vaipulya）前三帶、后一不帶，般若（prajñā）可以類推得知。第四句是，非帶藏通非不帶別。『問二粗既然不同』，是問藏通。回答中說『事有淺深等』，通教是即（tad），而藏教不是即。『問帶方便實』等是
【English Translation】 English version Starting from 『also should,』 if it is difficult to trace the subtle, then the coarse that has been broken, since it has been established, then the ten coarse things that are broken should also become subtle. Starting from 『what is to be broken,』 again using the heavy example of the four abodes (catuḥsthānika, four dwelling places) to challenge, saying that coarse is what is to be broken, since it can become subtle, then the four abodes of afflictions are also what are to be broken, and should also become subtle. In the following answer, the challenge of the four abodes is cited again to compare with the initial challenge, if according to the meaning of sudden enlightenment, the four abodes are subtle, and should be as asked. Starting from 『moreover, the wisdom of the four abodes,』 the initial challenge is compared, the coarse delusion of the four abodes can still become subtle, let alone the wisdom of arising and ceasing (utpāda-nirodha) and non-arising and non-ceasing (anutpāda-nirodha-jñāna) not be subtle? The meaning of the following question is, after the original accomplishment, the provisional, complete, expedient, and real (ekānta-pūrṇa-upāya-satya) manifested in the middle of the trace (nirmāṇa-kāya) are all called expedient (upāya) because this is the reason for the trace, so they are all expedient. Expedient is one-sided (ekānta), can it also be called one-sided in its entirety? The following answer is that the meaning of the Distinct Teaching (pṛthag-buddha-yāna) is different and cannot be compared. Since the Dharma (dharma) has been determined, being in the root (mūla) and being in the trace (anubandha) determines the one-sidedness and completeness, but the Teaching (śāsana) is not like this. When in the root, both expedient and real are the root, and the reason for the root is real (satya). When in the trace, both expedient and real are the trace, and the reason for the trace is called expedient. One-sidedness and completeness, and even essence and function (svabhāva-kṛtya) are also like this. The Dharma has been determined, and it cannot be called essence when it is in the essence and function, and when it is in the trace, both essence and function are function. If the Teaching says it is in the root, then both essence and function are real, and when it is in the trace, both essence and function are expedient. It should be known that essence and function can also be the Dharma, phenomena and principle (artha-tattva), principle and teaching (tattva-śāsana), teaching and practice (śāsana-caryā), can be known by analogy. Therefore, the following text says that the phenomena and principle in the root first obtain the subtle, and the phenomena and principle in the trace begin to obtain the coarse, and the rest of the teaching and practice can be known by analogy. The four phrases (catuṣkoṭi) are that the Distinct Teaching carries the coarseness before the ground (bhūmi-pūrva) and the path to be proven is subtle, and the Perfect Teaching (pūrṇa-buddha-yāna) is as stated in the scripture. Carrying the subtle and coarse is also connected to the Middle Way (madhyamā-pratipad). Another explanation is that carrying the coarse and subtle comes from the Common Teaching (sādhāraṇa-buddha-yāna). Also carrying and not carrying means carrying the pre-ground but not carrying the Common Canon (sādhāraṇa-tripiṭaka). Not carrying and not not carrying means not carrying the Canon and Common Teaching and not not carrying the Distinct Teaching, and the two teachings (dvayāna) connecting to the Common Teaching is also like this, not carrying the Three Canons (tripiṭaka) and not not carrying the Common Teaching. The third sentence in the following five flavors (pañcarasa) is that the Vaipulya (vaipulya) carries the first three and does not carry the last one, and Prajñā (prajñā) can be known by analogy. The fourth sentence is that it does not carry the Canon and Common Teaching and does not not carry the Distinct Teaching. 『The question that the two coarse are different』 is asking about the Canon and Common Teaching. The answer says 『things have shallow and deep, etc.,』 the Common Teaching is immediate (tad), but the Canon Teaching is not immediate. 『The question of carrying expedient and real』 etc. is
，問別圓教也。俱顯中道而別帶圓不帶。次問「帶二一」等者，亦問別圓地前以為帶二。次「通論」下雖不酬問而廣分別者，一一句並是答而略于問耳。「問本地」等者，卷初六重本跡，今十妙屬六中何重也？答中雲「乃是」等者，卷初已分，此乃重問。何者？初云本地五重為本，中間今日為跡，既本地五雙屬本，不知五雙如何對本？故更問之。今答文復含，但云「共論十妙」，若爾事理理教教行只是因，權實體用只是果家之用，果必有體故也。用即感應神通說法，說法所被即成眷屬利益，壽命涅槃還是果上法耳。故不別敘，但云「共論」。
第七判粗妙中二，先以本對跡相望判之。次「又跡中」下約前六門以判。初文者，若不先將跡門開顯，且判粗妙與本所證更無差別，如何得知跡中之妙不及本粗，以不約開顯待絕等判，但約久遠實成以論，故中間今日若粗若妙皆非先得，是故先得粗亦名妙，中間今日妙亦成粗。次又約六重判者，前但開顯久近等展轉束判已竟，應更于開顯久近等中，細判六門跡粗本妙。于中三：先釋，次況，三「若發」下亦明本跡六門相顯相融之相及不思議一等。于中二：先約事理一雙略釋，次五雙例知。又言「已今」者，即是昔日已得已今為本，今日中間所對已今為跡，中間節節皆有五味
【現代漢語翻譯】 現代漢語譯本： 問的是別教和圓教的區別。兩者都顯現中道，但別教帶有圓教的性質，而圓教不帶別教的性質。接下來問『帶二一』等，也是問別教和圓教在地前是否帶有二乘和一乘的性質。接下來『通論』下雖然沒有直接回答問題，但廣泛地分別，每一句都是回答，只是省略了提問的部分。『問本地』等，是說卷首的六重本跡，現在的十妙屬於六重中的哪一重？回答中說『乃是』等，卷首已經區分過，這裡是重複提問。為什麼這樣說呢？當初說本地五重為本，中間今日為跡，既然本地五雙屬於本，不知道五雙如何對應本？所以再次提問。現在的回答文義包含，只是說『共同討論十妙』，如果這樣，事理、理教、教行只是因，權實、體用只是果家的作用，果必然有體。用就是感應、神通、說法，說法所度化的人就成為眷屬，得到利益，壽命涅槃還是果上的法。所以不單獨敘述，只是說『共同討論』。
第七是判斷粗妙中的二者，先用本對跡相互比較來判斷。接下來『又跡中』下，用前面的六門來判斷。第一段文字，如果不先將跡門開顯，就判斷粗妙與本所證悟的沒有差別，如何得知跡中的妙不如本的粗？因為不從開顯、待絕等方面來判斷，只是從久遠實成來討論，所以中間今日無論是粗是妙都不是先得到的，因此先得到的粗也稱為妙，中間今日的妙也成為粗。接下來又用六重來判斷，前面只是開顯久近等輾轉束判已經結束，應該在開顯久近等中，仔細判斷六門跡粗本妙。其中分為三部分：先解釋，再比況，第三『若發』下也說明本跡六門相互顯現、相互融合的相狀以及不可思議的一等。其中分為二部分：先用事理一雙來簡略解釋，然後五雙可以類推得知。又說『已今』，就是昔日已得的已今為本，今日中間所對的已今為跡，中間每個階段都有五味。
【English Translation】 English version: This asks about the difference between the Separate Teaching (別教, Biéjiào) and the Perfect Teaching (圓教, Yuánjiào). Both manifest the Middle Way, but the Separate Teaching carries the nature of the Perfect Teaching, while the Perfect Teaching does not carry the nature of the Separate Teaching. The next question, 'Carries two one' etc., also asks whether the Separate and Perfect Teachings before the stage of the Ten Grounds (地前, Dìqián) carry the nature of the Two Vehicles (二乘, Èrchéng) and the One Vehicle (一乘, Yīchéng). Although the following 'General discussion' does not directly answer the question, it extensively distinguishes, and each sentence is an answer, only omitting the question. 'Questioning the Original Ground' etc., refers to the sixfold Original and Manifest (本跡, Běnjì) in the beginning of the scroll. To which of the sixfold does the current Ten Mysteries (十妙, Shímiào) belong? The answer says 'Is' etc., which has already been distinguished in the beginning of the scroll, and this is a repeated question. Why is this so? Initially, it was said that the fivefold Original Ground is the Original, and the Middle Today is the Manifest. Since the five pairs of the Original Ground belong to the Original, how do the five pairs correspond to the Original? Therefore, it is asked again. The current answer contains the meaning, only saying 'Discussing the Ten Mysteries together'. If so, Phenomena and Principle (事理, Shìlǐ), Principle and Teaching (理教, Lǐjiào), Teaching and Practice (教行, Jiàoxíng) are only the cause, Provisional and Real (權實, Quánshí), Substance and Function (體用, Tǐyòng) are only the function of the fruit family, and the fruit must have a substance. Function is responsiveness, supernatural powers, and preaching. Those who are saved by preaching become the retinue and receive benefits. Longevity and Nirvana are still the Dharma on the fruit. Therefore, it is not described separately, but only says 'Discussing together'.
Seventh is judging the two in coarse and subtle, first using the Original to compare with the Manifest to judge. Next, 'Also in the Manifest' below, using the previous six gates to judge. The first passage, if the Manifest gate is not first revealed, then judging the coarse and subtle as having no difference from what the Original has realized, how can one know that the subtlety in the Manifest is not as good as the coarseness of the Original? Because it is not judged from revealing, waiting for extinction, etc., but only discussed from the long-standing real attainment, so neither the coarse nor the subtle in the Middle Today is obtained first. Therefore, the coarse obtained first is also called subtle, and the subtle in the Middle Today also becomes coarse. Next, judging with the sixfold, the previous revealing of long and short, etc., has already ended the revolving and binding judgment, and the coarse of the Manifest and the subtle of the Original should be carefully judged in the revealing of long and short, etc., of the six gates. Among them, it is divided into three parts: first explain, then analogy, and third, 'If it arises' below, also explains the appearance of the Original and Manifest six gates showing each other, merging with each other, and the inconceivable oneness. Among them, it is divided into two parts: first, briefly explain with the pair of Phenomena and Principle, and then the five pairs can be inferred. Also, saying 'Already now' means that the already obtained in the past is the Original, and the already now in the Middle Today is the Manifest. Each stage in the middle has five flavors.
教故，故四味及以跡門為已，開長遠壽為今，故使已今亦論今昔粗妙故也。次明權實中三：先本跡相對為權實，以判跡中權實為權，本地權實俱妙，以久成故。次「複次」下更約本跡相望論自行等三，則本自跡他，本跡相對為一自他。三「複次」下更約本跡各有三義以明理同，約事則知本中施粗亦妙，跡中開廢猶粗，理無粗妙。初文中意具如判粗妙文意，于中又二：先正明，次「跡權本實」下明融通。二理不可思議，故云「法性非古今」等。次「自」等文則本中化他，亦名為妙，亦應合有不思議融通，文無者略，應云法性之理非自非他，自他雖殊不思議一。第三中亦二：先釋，次融通結歸。釋中又二：初中言「複次跡中約實施權」等者，然約實施權意在歸實，而人多以所施之權謂為究竟，故俱不識。若廢權顯實，意在所廢之權，初欲廢之，故斥此權非為究竟，權是事法而人易知，故一代法教，自法華前佛意恒實，二乘不退始終不知，及至廢權乃云「汝等去來寶處在近」，而人咸知寶處非此，此即是于寶渚之初，發足已涉于修途，況復曾已行於三百，指我之果，即彼妙因，故云「易測」。言「華嚴明阿鞞跋致多明事數」者，引例釋前權易測意也。一切事法無非權施，如來久遠為諸眾生施設方便，故恒沙佛法施已皆廢，所
施之權屬於事相，是故事相多為不退者說，即能於事達不退理。又不退位高下不同，若是地前行不退位，但聞事數知事即理，故開權顯實得入初地念不退位，能達此權即是實相，豈可離此別求實相？為對跋致故云「初地融通如前」。
問：
此中第八權實與前第七門判何殊？
答：前以本跡判于粗妙及以六門，今以權實及自行等以釋權實，則本實跡權、自本他跡。又以開顯等轉釋權實，若開跡顯本之權實方名本中之權實，是故重明一理無異，意在於此。
問：
跡門十妙，一一妙中於一一科皆先判次開，今本門中何故但有此粗妙門及以權實，皆似判意而無別立開耶？
答：
此與跡門其意稍異，跡門判竟義必須開。何者？如判中雲若教若味皆前粗后妙，若不開者，人謂三四之外別有圓及醍醐，是故開三即圓、四即醍醐。今本門十則不如此，前廣釋十中一一皆以三義釋跡，近成不同義當於粗，拂跡指本義同於妙，據此已是約事判開，一一復言不思議一，此復約理以開一切，恐人不了故，復於此別立兩門判前粗妙，此判即開，況復二文復約理開。
問：
何故跡門無理開耶？
答：
初依境開已是約理。又跡門有教詮理，若開于教即表理開；今此本
【現代漢語翻譯】 現代漢語譯本： 施捨財物等行為屬於事相（shì xiàng，現象、事物），因此，通常對那些不會退轉的人講說事相，即能夠通過事相領悟到不退轉的道理。而且不退轉的位階也有高低之分，如果是地前（dì qián，菩薩十地之前）的行不退位，只要聽聞事相就能明白事相即是真理，所以開權顯實（kāi quán xiǎn shí，開啟權巧方便，顯露真實）就能進入初地（chū dì，菩薩十地中的第一地）的念不退位（niàn bù tuì wèi，于正念不退轉的位階），能夠通達這種權巧方便就是實相（shí xiàng，真實的相狀），怎麼可以離開這些而另外尋求實相呢？爲了對應那些容易退轉的人，所以說『初地融通如前』。
問： 這裡的第八個權實（quán shí，權巧方便與真實）與前面第七個門（指《法華經》中的一個章節）的判別有什麼不同？
答：前面用本跡（běn jì，佛的本地與垂跡）來判別粗妙（cū miào，粗略與精妙）以及六門（liù mén，六種修行法門），現在用權實以及自行（zì xíng，自身修行）等來解釋權實，那麼本就是實，跡就是權，自是本，他是跡。又用開顯（kāi xiǎn，開啟與顯露）等來進一步解釋權實，如果開啟跡顯露本的權實才叫做本中的權實，所以再次闡明同一個道理並沒有不同，意義就在這裡。
問： 跡門（jì mén，佛的垂跡之門）的十妙（shí miào，十種微妙的境界），每一個妙中，在每一個科目中，都先判別再開啟，現在本門（běn mén，佛的本地之門）中為什麼只有這個粗妙門以及權實，都像是判別的意思而沒有另外設立開啟呢？
答： 這與跡門的意思稍微不同，跡門判別完畢后，意義上必須開啟。為什麼呢？比如判別中說，無論是教法還是滋味，都是前面粗略後面精妙，如果不開啟，人們會認為三四之外還有圓（yuán，圓教）以及醍醐（tí hú，比喻佛法的最上乘），所以開啟三就是圓，四就是醍醐。現在本門的十則不是這樣，前面廣泛解釋十中，每一個都用三種意義來解釋跡，接近成就的不同意義相當於粗，拂去跡指向本的意義等同於妙，根據這些已經是約事（yuē shì，就事相而言）判別開啟，每一個都再說不可思議一（bù sī yì yī，不可思議的統一），這又是約理（yuē lǐ，就理體而言）來開啟一切，恐怕人們不明白，所以又在這裡另外設立兩門來判別前面的粗妙，這個判別就是開啟，何況這兩段文字又是約理開啟。
問： 為什麼跡門沒有理開（lǐ kāi，從理上開啟）呢？
答： 最初依靠境開（jìng kāi，從境界上開啟）已經是約理了。而且跡門有教詮理（jiào quán lǐ，教義詮釋真理），如果開啟教義就表明理開；現在這個本門……
【English Translation】 English version: Giving and other such actions belong to phenomena (shì xiàng, phenomena, things), therefore, phenomena are usually spoken of to those who do not regress, that is, those who can understand the principle of non-regression through phenomena. Moreover, the stages of non-regression are also different in height. If it is the stage of non-regression before the ground (dì qián, before the ten grounds of Bodhisattvas), then simply hearing about phenomena is to know that phenomena are truth. Therefore, opening the expedient and revealing the real (kāi quán xiǎn shí, opening expedient means and revealing the truth) allows one to enter the stage of non-regression of thought (niàn bù tuì wèi, the stage of non-regression in right thought) of the first ground (chū dì, the first of the ten grounds of Bodhisattvas). Being able to understand this expedient means is the real aspect (shí xiàng, the true aspect). How can one seek the real aspect separately from this? To address those who are prone to regression, it is said, 'The first ground is interpenetrating as before.'
Question: What is the difference between the eighth expedient and real (quán shí, expedient means and reality) here and the judgment of the previous seventh gate (referring to a chapter in the Lotus Sutra)?
Answer: Previously, the distinction between the coarse and subtle (cū miào, coarse and subtle) and the six gates (liù mén, six methods of practice) was made using the original and manifested (běn jì, the Buddha's original ground and manifested traces). Now, expedient and real are explained using expedient and real, self-practice (zì xíng, self-cultivation), etc. Then the original is real, the manifested is expedient, self is the original, and others are the manifested. Furthermore, expedient and real are further explained using opening and revealing (kāi xiǎn, opening and revealing), etc. If the expedient and real of opening the manifested and revealing the original are called the expedient and real within the original, then reiterating the same principle is not different, and the meaning lies here.
Question: In the ten subtleties (shí miào, ten subtle realms) of the manifested gate (jì mén, the gate of the Buddha's manifested traces), in each subtlety, in each category, there is first judgment and then opening. Why is it that in this original gate (běn mén, the gate of the Buddha's original ground) there is only this coarse and subtle gate and expedient and real, which all seem to be judgments without establishing separate openings?
Answer: The meaning here is slightly different from that of the manifested gate. After the judgment of the manifested gate is completed, the meaning must be opened. Why? For example, in the judgment it is said that whether it is teaching or taste, it is coarse in the beginning and subtle later. If it is not opened, people will think that there are perfect (yuán, perfect teaching) and ghee (tí hú, metaphor for the highest vehicle of Buddhism) outside of the three and four. Therefore, opening the three is the perfect, and opening the four is the ghee. Now the ten principles of the original gate are not like this. In the previous extensive explanation of the ten, each one uses three meanings to explain the traces. The different meaning of approaching accomplishment is equivalent to coarse, and the meaning of brushing away the traces and pointing to the original is equivalent to subtle. According to these, it is already judging and opening in terms of phenomena (yuē shì, in terms of phenomena). To say again 'inconceivable one' (bù sī yì yī, inconceivable unity) is again opening everything in terms of principle (yuē lǐ, in terms of principle). Fearing that people will not understand, two more gates are established here to judge the previous coarse and subtle. This judgment is the opening, and moreover, these two passages are again opening in terms of principle.
Question: Why is there no opening in principle (lǐ kāi, opening from the perspective of principle) in the manifested gate?
Answer: The initial opening based on the realm (jìng kāi, opening from the perspective of realm) is already in terms of principle. Moreover, the manifested gate has teaching explaining principle (jiào quán lǐ, teachings explaining truth). If the teaching is opened, it indicates that the principle is opened; now this original gate...
門約身約事，雖開身事猶須開理，本跡證殊，是故皆云不思議一。應知始自總釋終至於此，若拂跡指本是約事論開，若以不思議融通則開事入理，若不曉十門之旨，將何一理冠諸？一理雖同，十門事別，不思議一，十妙恒殊，差而不差，斯之謂矣。
九明利益中二：先正說益，次流通益。初文又二：初雙標，次雙釋。釋中二，先釋，次「若論實道」下校量。初又二：先釋，次「即是」下結。初又二：先生身，次法身。生身又二：先聞跡門，次聞本門。初聞跡門中又四：先明十妙中益，次明六即中益，三「如身子」下略示其類，四「即是」下結。初文者，但得智行位眷屬利益益也。然須料簡，智從解說故總得之；若破惑之智須甄于果，位通深淺意亦如之。眷屬可得極至一生，修未出界義非神通，余未破無明及見思等，則隨惑判釋利益同爲一實益也。三法屬果義可通因，則依聲聞咸入初住，今從極果故不通因。次約本門中三：初明十妙益，次六即益，三明增道損生。次法身益中為三：初明益相，次「何以故」下明益所以，三「故分別」下引證。次「若論」下較量中四：初略辨同異，次「喻如」下借小為譬，三「前跡門」下辨多少深淺，四「當揀」下示文判位。初文云「若論實道兩處不殊權智事用不得相比」者，本門
【現代漢語翻譯】 現代漢語譯本： 關於門、約身、約事，即使開啟了身和事，仍然需要開啟理。本跡的證悟不同，所以都說不可思議的一。應該知道從總釋開始到這裡，如果拂跡指本，就是約事論開；如果用不可思議來融通，就是開事入理。如果不明白十門的宗旨，將用什麼一理來統冠諸法？一理雖然相同，十門的事相卻有區別，不可思議的一，十妙也總是不同，有差別而不差別，說的就是這個道理。
九、明利益中分為二：首先是正說利益，其次是流通利益。初文又分為二：首先是雙標，其次是雙釋。釋中分為二：首先是釋，其次是『若論實道』下校量。初又分為二：首先是釋，其次是『即是』下結。初又分為二：首先是生身，其次是法身。生身又分為二：首先是聞跡門，其次是聞本門。首先是聞跡門中又分為四：首先是明十妙中的利益，其次是明六即中的利益，三、『如身子』下略示其類，四、『即是』下結。初文是指，僅僅得到智、行、位、眷屬的利益。然而需要仔細辨別，智從解說中來，所以總能得到；如果是破惑的智，必須在果位上甄別，位通深淺，意思也是這樣。眷屬可以得到直至一生，修未出界，義非神通，其餘未破無明以及見思等，則隨惑判釋，利益同爲一實益。三法屬於果，義可通因，則依聲聞咸入初住，今從極果，所以不通因。其次是約本門中分為三：首先是明十妙益，其次是六即益，三是明增道損生。其次是法身益中分為三：首先是明益相，其次是『何以故』下明益所以，三是『故分別』下引證。其次是『若論』下較量中分為四：首先是略辨同異，其次是『喻如』下借小為譬，三是『前跡門』下辨多少深淺，四是『當揀』下示文判位。初文說『若論實道兩處不殊權智事用不得相比』，本門
【English Translation】 English version: Regarding the gates, self-discipline, and matters, even if the body and matters are opened, the principle still needs to be opened. The enlightenment of the original and manifested are different, so it is said that the one is inconceivable. It should be known that from the general explanation to here, if one brushes aside the manifested and points to the original, it is discussing the opening in terms of matters; if one uses the inconceivable to integrate, it is opening matters to enter the principle. If one does not understand the essence of the ten gates, what one principle will be used to crown all dharmas? Although the one principle is the same, the affairs of the ten gates are different, the inconceivable one, the ten subtleties are always different, different and yet not different, this is what it means.
Nine, clarifying the benefits is divided into two: first, the direct explanation of benefits, and second, the benefits of circulation. The first section is further divided into two: first, the double indication, and second, the double explanation. The explanation is divided into two: first, the explanation, and second, the comparison under 'If discussing the real path'. The first is further divided into two: first, the explanation, and second, the conclusion under 'It is'. The first is further divided into two: first, the manifested body, and second, the Dharma body. The manifested body is further divided into two: first, hearing the trace gate, and second, hearing the original gate. The first, hearing the trace gate, is further divided into four: first, clarifying the benefits in the ten subtleties, second, clarifying the benefits in the six identities, third, 'Like Shariputra' below, briefly showing the categories, and fourth, 'It is' below, concluding. The first section refers to merely obtaining the benefits of wisdom, practice, position, and retinue. However, it needs careful discernment, wisdom comes from explanation, so it can be obtained in general; if it is the wisdom to break delusion, it must be discerned at the stage of fruition, the position is open to depth and shallowness, and the meaning is also like this. The retinue can be obtained up to one lifetime, cultivation has not left the boundary, the meaning is not supernatural power, the remaining un-broken ignorance and views and thoughts, etc., then according to the delusion, the judgment and explanation, the benefits are the same as one real benefit. The three dharmas belong to the fruition, the meaning can be connected to the cause, then according to the voice-hearers, all enter the initial dwelling, now from the ultimate fruition, so it does not connect to the cause. Second, about the original gate, it is divided into three: first, clarifying the benefits of the ten subtleties, second, the benefits of the six identities, and third, clarifying the increase of the path and the decrease of birth. Second, the benefits of the Dharma body are divided into three: first, clarifying the appearance of benefits, second, clarifying the reason for benefits under 'Why is it so', and third, quoting evidence under 'Therefore, distinguish'. Second, the comparison under 'If discussing' is divided into four: first, briefly distinguishing similarities and differences, second, using the small as a metaphor under 'Like a metaphor', third, distinguishing the amount of depth and shallowness under 'The previous trace gate', and fourth, showing the text and judging the position under 'Should choose'. The first section says 'If discussing the real path, the two places are not different, the expedient wisdom and affairs cannot be compared', the original gate
法身、跡門生身兩處得益，所證圓理理無深淺，故曰「不殊」。豈以初住無生忍位，齊于本門法身一生菩薩耶？二三四如文。次明流通益又二：初正釋，次釋疑。初正釋中意者辨兩處得益冥顯不同，初言「跡門冥利益」者，但見與記，不云入位，故名為冥，如〈分別功德品〉即是顯也。又地涌弘經亦顯益也。或跡門諸菩薩至此復益，及本門中新得益者，或有未預此諸益數，並有冥益，故云「兼得跡門」。次釋疑中二：先疑，次釋。釋中雲「待時」者，如華嚴不悟待至三味乃至涅槃，一一味中亦有待時，如佛邊未益，待共文殊，入凈名室，乃至涅槃未悟，待至后佛出世之時。「待伴」者，如在鹿苑待五比丘，度五人已處處化益，如《華嚴》中四大菩薩乃至《法華》中身子、彌勒等，及文殊入海領無數眾來至佛所等，《涅槃》中迦葉、德王、師子吼等。又如佛留智積以待文殊，分身不答以待后佛，亦如〈持品〉五百聲聞及諸菩薩比丘尼等，皆是待伴。又待時者，如待文殊答問竟時，待彌勒騰疑竟時，待文殊龍宮出時，待妙音東來時等，並是待時。故知諸佛法身遍一切處，而假諸菩薩共化之時，以菩薩為伴。次引證中二文，跡本兩門后，令弘此法者，即是本跡兩門，發誓弘此法華經者是也。
次觀心中三：先釋，次引
【現代漢語翻譯】 現代漢語譯本 法身（Dharmakaya，佛的法性之身）、跡門生身（化身，佛為教化眾生而示現的形體）兩處所得利益，所證圓滿之理並無深淺之別，所以說『不殊』。難道是因為初住位的無生忍（Anutpattika-dharma-kshanti，對一切法不生不滅的真理的領悟）的菩薩，就能與本門法身的一生補處菩薩（一生補處菩薩，指下一世將成佛的菩薩）相等嗎？二三四句如原文所說。接下來闡明流通的利益，又分為兩部分：首先是正面解釋，然後是解釋疑問。正面解釋中，意在辨別兩處所得利益的明顯與隱晦不同。前面說『跡門冥利益』，只是見到和授記，沒有說到進入果位，所以稱為『冥』，如《分別功德品》就是顯益。又地涌菩薩弘揚經典也是顯益。或者跡門諸菩薩到這裡再次獲得利益，以及本門中新獲得利益的人，或者有未參與這些利益之數的人，都具有隱益，所以說『兼得跡門』。接下來解釋疑問，分為兩部分：先提出疑問，然後解釋。解釋中說『待時』，如《華嚴經》中不悟，等待到三昧乃至涅槃，每一個法味中也有等待時機，如佛陀身邊未得利益，等待與文殊菩薩一起，進入維摩詰的房間，乃至涅槃時未悟，等待到後來的佛出世之時。『待伴』，如在鹿野苑等待五比丘，度化五人後到處教化利益眾生，如《華嚴經》中的四大菩薩乃至《法華經》中的舍利弗、彌勒等，以及文殊菩薩入海帶領無數大眾來到佛所等，《涅槃經》中的迦葉、德王、師子吼等。又如佛陀留下智積菩薩以等待文殊菩薩，分身不回答以等待後來的佛，也如《持品》中的五百聲聞以及諸菩薩比丘尼等，都是等待同伴。又等待時機，如等待文殊菩薩回答問題結束時，等待彌勒菩薩提出疑問結束時，等待文殊菩薩從龍宮出來時，等待妙音菩薩從東方來時等，都是等待時機。所以知道諸佛的法身遍佈一切處，而藉助諸菩薩共同教化之時，以菩薩為同伴。接下來引用證據，有兩段文字，跡門和本門之後，令弘揚此法的人，就是本跡兩門，發誓弘揚此《法華經》的人。 接下來觀心中分為三部分：先解釋，然後引用。
【English Translation】 English version The benefits gained from both the Dharmakaya (法身, the Dharma-nature body of the Buddha) and the manifested body in the Trace Gate (跡門生身, the body manifested by the Buddha to teach sentient beings) are the same, and the perfect truth realized has no difference in depth, hence the saying 'not different'. Is it because the Bodhisattva in the first Abode of Anutpattika-dharma-kshanti (無生忍, the realization of the truth that all dharmas are neither created nor destroyed) is equal to the Bodhisattva who will attain Buddhahood in their next life in the Original Gate (一生補處菩薩, a Bodhisattva who will become a Buddha in their next life)? The second, third, and fourth sentences are as stated in the original text. Next, the benefits of propagation are explained, which are divided into two parts: first, the direct explanation, and then the explanation of doubts. In the direct explanation, the intention is to distinguish the difference between the obvious and hidden benefits gained in the two places. The previous statement 'hidden benefits of the Trace Gate' only refers to seeing and prediction, without mentioning entering a position, so it is called 'hidden', as in the 'Distinctions in Benefits' chapter, which is an obvious benefit. Also, the Bodhisattvas emerging from the earth propagating the scripture is also an obvious benefit. Or the Bodhisattvas in the Trace Gate gain benefits again here, and those who newly gain benefits in the Original Gate, or those who have not participated in these benefits, all have hidden benefits, so it is said 'also gain from the Trace Gate'. Next, the explanation of doubts is divided into two parts: first, raising the doubt, and then explaining it. In the explanation, it is said 'waiting for the time', such as in the Avatamsaka Sutra, not realizing until waiting for Samadhi and even Nirvana, and in each Dharma flavor there is also waiting for the time, such as not gaining benefits by the Buddha's side, waiting to enter Vimalakirti's room with Manjushri, and even not realizing at the time of Nirvana, waiting for the future Buddha to appear. 'Waiting for companions', such as waiting for the five Bhikkhus in the Deer Park, and after converting the five people, teaching and benefiting sentient beings everywhere, such as the four great Bodhisattvas in the Avatamsaka Sutra and even Shariputra, Maitreya, etc. in the Lotus Sutra, and Manjushri entering the sea and leading countless people to the Buddha's place, etc., Kashyapa, King Virtue, Lion's Roar, etc. in the Nirvana Sutra. Also, like the Buddha leaving Zhisheng Bodhisattva to wait for Manjushri Bodhisattva, the divided body not answering to wait for the future Buddha, also like the five hundred Sravakas and the Bhikkhunis among the Bodhisattvas in the 'Holding' chapter, all are waiting for companions. Also, waiting for the time, such as waiting for Manjushri Bodhisattva to finish answering questions, waiting for Maitreya Bodhisattva to finish raising doubts, waiting for Manjushri Bodhisattva to come out of the Dragon Palace, waiting for Wonderful Sound Bodhisattva to come from the east, etc., are all waiting for the time. Therefore, it is known that the Dharmakaya of all Buddhas pervades everywhere, and relies on the Bodhisattvas to teach together, taking the Bodhisattvas as companions. Next, citing evidence, there are two passages, after the Trace Gate and the Original Gate, those who promote this Dharma are the Trace Gate and the Original Gate, those who vow to promote this Lotus Sutra. Next, in contemplation, the mind is divided into three parts: first, explanation, and then citation.
證，三「此即」下結益。初文又二：初境，次觀。初境又二：初不可觀，次明可觀。可觀又二：先立，次「何者」下釋。釋中雲「何者？佛如眾生如」至「利益之相」者，如下疏中雲：速愿我如得如佛如，說如之壽，亦復無量。如是觀如，如即是理，聞名起觀，即是觀行，乃至究竟成無上道，故具六即。觀又三：先不可觀，次「我如」下可觀，三「亦愿」下弘誓。次料簡中初問者，問云何同異？答三雙六句者，初兩句約圓理，故名與義更互而立，以不異故耳。次兩句者，今題稱「妙」，破小乘之大；《大品》題稱「大」，破小乘之妙，亦應對教等。第三兩句亦對小辨，亦應對教等，思之可見。次問「大妙一等」，約前六句中初兩句為問。次「問」至「一往斥之」者，初是問，「一往」下答，一往亦得俱稱為常，若其斥之唯有無常不得於常，小乘亦有三無為常，若望大乘如《寶性論》，二乘猶是無常等倒，名同是一往，理異是斥之，並云「不得是妙」者，既一往名妙，斥之則無常，故並云「既無常亦無妙」。次答中但約一往答，不以斥之答。從「縱之」下縱前斥之，既有三無為之常，復言常異者，于縱復奪，是故云「異」。次「又並」者，大小俱稱常、小乘應會一，此約《法華》為難。答中亦是先同而後異。次「並」者
【現代漢語翻譯】 現代漢語譯本 證，三『此即』下結益。初文又二：初境，次觀。初境又二：初不可觀，次明可觀。可觀又二：先立，次『何者』下釋。釋中雲『何者？佛如眾生如』至『利益之相』者，如下疏中雲：速愿我如得如佛如，說如之壽，亦復無量。如是觀如，如即是理，聞名起觀，即是觀行，乃至究竟成無上道，故具六即。觀又三：先不可觀，次『我如』下可觀，三『亦愿』下弘誓。次料簡中初問者，問云何同異？答三雙六句者，初兩句約圓理，故名與義更互而立，以不異故耳。次兩句者，今題稱『妙』，破小乘之大；《大品》題稱『大』，破小乘之妙，亦應對教等。第三兩句亦對小辨，亦應對教等，思之可見。次問『大妙一等』，約前六句中初兩句為問。次『問』至『一往斥之』者，初是問，『一往』下答，一往亦得俱稱為常，若其斥之唯有無常不得於常，小乘亦有三無為常，若望大乘如《寶性論》，二乘猶是無常等倒，名同是一往，理異是斥之，並云『不得是妙』者，既一往名妙，斥之則無常，故並云『既無常亦無妙』。次答中但約一往答，不以斥之答。從『縱之』下縱前斥之，既有三無為之常，復言常異者，于縱復奪，是故云『異』。次『又並』者，大小俱稱常、小乘應會一，此約《法華》（《妙法蓮華經》的簡稱）為難。答中亦是先同而後異。次『並』者
【English Translation】 English version Proof, followed by the conclusion of benefit under 『this is it』. The initial text is further divided into two: first, the object; second, the contemplation. The initial object is further divided into two: first, the unobservable; second, clarifying the observable. The observable is further divided into two: first, establishing; second, explaining under 『what is it』. The explanation from 『what is it? The Buddha is like sentient beings』 to 『the aspect of benefit』 is explained in the commentary below: May I quickly be like, attain like, the Buddha is like, speaking of such longevity, it is also immeasurable. Contemplating such likeness, likeness is principle, hearing the name and arising contemplation, is contemplation practice, until ultimately achieving unsurpassed enlightenment, therefore possessing the six identities. Contemplation is further divided into three: first, the unobservable; second, the observable under 『I am like』; third, the great vow under 『also wishing』. In the subsequent preliminary examination, the initial question asks, how are they the same and different? Answering with three pairs of six sentences, the first two sentences concern the perfect principle, therefore name and meaning establish each other mutually, because they are not different. The next two sentences, the current title calls 『wonderful』, refuting the 『great』 of the Hinayana (小乘，lesser vehicle); the title of the Mahaprajnaparamita Sutra (《大品般若經》) calls 『great』, refuting the 『wonderful』 of the Hinayana, also corresponding to the teachings, etc. The third two sentences also distinguish against the small, also corresponding to the teachings, etc., consider and it will be seen. The next question 『great and wonderful are the same』, asks about the first two sentences among the previous six sentences. The next 『question』 to 『rejecting it in one direction』, the first is the question, the answer under 『in one direction』, in one direction they can both be called constant, if rejecting it, only impermanence is obtained, not constancy, the Hinayana also has three unconditioned dharmas as constant, if viewing the Mahayana (大乘，greater vehicle) like the Ratnagotravibhāga (《寶性論》), the two vehicles are still impermanent and inverted, the name is the same in one direction, the principle is different, it is rejected, and also saying 『cannot be wonderful』, since it is named wonderful in one direction, rejecting it is impermanent, therefore also saying 『since it is impermanent, it is also not wonderful』. The next answer only answers in one direction, not answering with rejection. From 『indulging it』 below, indulging the previous rejection, since there are three unconditioned dharmas as constant, again saying constancy is different, indulging and then taking away, therefore saying 『different』. The next 『also together』, both the great and small are called constant, the Hinayana should converge into one, this uses the Lotus Sutra (《法華經》) as a difficulty. The answer also first agrees and then differs. The next 『together』
，大乘無常粗不會耶？「例」下答意同前，前同后異。「云何」下釋，釋中但釋同邊，異意如向。
△次釋蓮華，先列章，次解釋。釋初文三：先明約譬，次明法理，三和會二釋。初意中雲「七譬文多」者，用多語意，方顯權實，不同蓮華用十二字，顯理周足。次法理中三：法、譬、合。譬中雲「蛛羅引絲仿之結網」，《博物志》云：「伏羲造八卦，神農造五穀，貨狄造舟(黃帝臣也)，維父造臼杵(黃帝臣也)，蚩尤造兵(火帝時臣)，黃帝造冠冕，容成造歷(黃帝臣也)，歧伯造醫(黃帝臣也)，正首造數(黃帝臣也)，皋陶造獄(舜時臣也)，稽仲造車，伯益造井，蒙恬造筆，蔡倫造紙(未見造網人，準例可悉，古人所造皆法理而立)。」三和會中二：先略明融會意，次正會。中又二：先問起，次答。答中三：先正明用法譬，次「利根」下明法譬所以，三「如此」下結。
次明舊解中二：先敘諸師，次敘光宅。初文二：先別敘三師，次通敘諸師。前之三師無破。次諸師中二：先列，次「此十及六」下略破。列初中言「此十譬行妙中片意」者，今家行妙具無緣慈悲及戒定慧，慧中具有生滅無生無量無作，況複次第不次第及增數等，乃至開顯一心五行攝一切法。初云「佛性從緣起」者，不攝無作，但是
【現代漢語翻譯】 現代漢語譯本：大乘的無常是粗顯的，你不會不知道吧？『例』字下面的回答意思和前面一樣，前面相同，後面不同。『云何』（如何）以下是解釋，解釋中只解釋相同的部分，不同的意思如前所述。
△接下來解釋蓮華（lotus），先列出章節，然後解釋。解釋第一段文字分為三部分：先說明比喻，然後說明法理，最後融合兩種解釋。第一個意思中說『七個比喻文多』，是用多語的意義，才顯示權實，不同於蓮華用十二個字，顯示道理周全。接下來法理中分為三部分：法、譬、合。比喻中說『蛛羅引絲仿之結網』，《博物志》記載：『伏羲創造八卦，神農創造五穀，貨狄創造舟（黃帝的臣子），維父創造臼杵（黃帝的臣子），蚩尤創造兵器（火帝時的臣子），黃帝創造冠冕，容成創造曆法（黃帝的臣子），歧伯創造醫術（黃帝的臣子），正首創造算數（黃帝的臣子），皋陶創造監獄（舜時的臣子），稽仲創造車，伯益創造井，蒙恬創造筆，蔡倫創造紙（沒有見到創造網的人，按照例子可以知道，古人所創造的都是根據法理而建立的）。』第三部分融合分為兩部分：先簡略說明融合的意義，然後正式融合。其中又分為兩部分：先提問，然後回答。回答中分為三部分：先正式說明用法譬，然後『利根』（具有敏銳根器的人）以下說明法譬的原因，最後『如此』以下總結。
接下來闡明舊的解釋，分為兩部分：先敘述各位法師的觀點，然後敘述光宅寺的觀點。第一部分分為兩部分：先分別敘述三位法師的觀點，然後總括敘述各位法師的觀點。前面的三位法師沒有進行駁斥。接下來各位法師的觀點分為兩部分：先列出，然後『此十及六』以下簡略駁斥。列出之初說『這十個比喻是行妙中的片面意思』，現在我們所說的行妙具備無緣慈悲以及戒定慧，慧中具有生滅、無生、無量、無作，更何況次第不次第以及增數等等，乃至開顯一心五行攝一切法。最初說『佛性從緣起』，不包含無作，只是生滅。
【English Translation】 English version: Is the impermanence of Mahayana (Great Vehicle) coarse and obvious, that you wouldn't know? The meaning of the answer below 'example' is the same as before, the beginning is the same, the end is different. 'Yunhe' (How) below is the explanation, in the explanation only the same part is explained, the different meaning is as mentioned before.
△ Next, explain the Lotus (Lianhua), first list the chapters, and then explain. The explanation of the first paragraph is divided into three parts: first explain the metaphor, then explain the Dharma principle, and finally integrate the two explanations. The first meaning says 'Seven metaphors have many words', which uses the meaning of many words to show the provisional and the real, which is different from the Lotus using twelve words to show the principle is complete. Next, the Dharma principle is divided into three parts: Dharma, metaphor, combination. The metaphor says 'Spider Luo leads silk to imitate and weave a net', 'Bowu Zhi' (Records of Diverse Matters) records: 'Fuxi created the Eight Trigrams, Shennong created the Five Grains, Huodi created boats (a minister of the Yellow Emperor), Weifu created mortars and pestles (a minister of the Yellow Emperor), Chiyou created weapons (a minister during the time of the Fire Emperor), the Yellow Emperor created crowns, Rongcheng created the calendar (a minister of the Yellow Emperor), Qibo created medicine (a minister of the Yellow Emperor), Zhengshou created numbers (a minister of the Yellow Emperor), Gaotao created prisons (a minister during the time of Shun), Jizhong created cars, Boyi created wells, Mengtian created pens, Cai Lun created paper (no one has been seen to create nets, according to the example, it can be known that what the ancients created was based on Dharma principles).' The third part of integration is divided into two parts: first briefly explain the meaning of integration, and then formally integrate. It is further divided into two parts: first ask a question, and then answer. The answer is divided into three parts: first formally explain the use of metaphors, then 'Ligeng' (people with sharp roots) below explain the reason for the metaphors, and finally 'Rushi' (like this) below concludes.
Next, clarify the old explanation, divided into two parts: first narrate the views of the various masters, and then narrate the views of Guangzhai Temple. The first part is divided into two parts: first separately narrate the views of the three masters, and then generally narrate the views of the various masters. The views of the first three masters were not refuted. Next, the views of the various masters are divided into two parts: first list them, and then briefly refute them below 'These ten and six'. At the beginning of the list, it is said that 'These ten metaphors are a one-sided meaning in the wonderful practice', now the wonderful practice we are talking about has causeless compassion and precepts, concentration, and wisdom, and wisdom has arising and ceasing, non-arising, immeasurable, non-action, not to mention sequential and non-sequential and increasing numbers, etc., and even revealing the one mind, five elements, and all dharmas. The initial saying 'Buddha-nature arises from conditions' does not include non-action, but only arising and ceasing.
理性從緣而發。第二文既亦云「從緣」，通攝福德莊嚴等，但是遠有生佛果義。第三意者，但知心性不離生死，既未修行，但是戒聖行初耳。第四意者，見者得入初歡喜地八相成佛，此無作慧仍未終極。第五意者，微有至著之義，故亦在於戒聖行中。第六意者，明權實不二但是理體，亦是戒聖行前之理體耳。第七意者，云因必含果，果既未現，猶在地前無量行中。第八意者，鈍根菩薩及二乘人猶屬緣因福德所攝。第九意者，託生處通猶兼方便，修入華臺，終未圓極，故是無作聖行未終。文闕一義，例前可知。聖行尚自未周，況復梵天病兒等行？故知此十，但是行妙少分而已。「此六譬只是今家說法妙中片意」者。初意者，一在三中權猶覆實小部法耳。第二意者，只是開權大部法耳。第三意者，只是顯露及秘密耳。第四意者，只是廢權立實一意。第五意者，但是所詮。第六意者，只是權實兼用，然顯露不定，只攝四時，於四時中八教不周，故云片意。次破光宅中又二：先引，次破。破中二：先正破，次「且助」下借彼語助顯正也，即是約因果而論實相。三引經論，準經本論及《大集經》。初引論中三：初列十七名，次「餘名」下引論解釋，三「今解」下今解論意。初列名如文。次引解中雲「餘名不解，今若欲略知法華論
【現代漢語翻譯】 現代漢語譯本 理性從因緣而生髮。第二段文字既然也說『從因緣』，就統攝了福德莊嚴等等，但這只是從長遠來看具有產生佛果的意義。第三種意思，只是知道心性不離生死，既然還沒有修行，這只是戒聖行的開始階段。第四種意思，見到真理的人能夠進入初歡喜地，並經歷八相成佛，但這無作慧仍然沒有達到終極。第五種意思，稍微帶有一些執著，所以也還在戒聖行之中。第六種意思，說明權巧方便和真實不二，但這只是理體，也只是戒聖行之前的理體而已。第七種意思，說原因必然包含結果，但結果既然還沒有顯現，仍然在地前無量行之中。第八種意思，鈍根菩薩和二乘人仍然屬於緣因福德所攝。第九種意思，依託往生之處，普遍兼顧方便，修入華臺，始終沒有圓滿達到極致，所以是無作聖行沒有完成。文中缺少一種意思，按照前面的例子可以推知。聖行尚且沒有周全，更何況梵天、病兒等行？所以知道這十種，只是行妙的少部分而已。 『這六個比喻只是今家說法妙中的片面意思』。第一種意思，一在三中，權巧方便仍然覆蓋著真實，只是小部法而已。第二種意思，只是開啟權巧方便的大部法而已。第三種意思，只是顯露和秘密而已。第四種意思，只是廢除權巧方便，確立真實這一種意思。第五種意思，只是所要詮釋的內容。第六種意思，只是權巧方便和真實兼用，然而顯露不定，只攝取四個時節，在四個時節中八教不周全，所以說是片面的意思。 接下來破斥光宅的觀點，分為兩部分：先是引用，然後是破斥。破斥中分為兩部分：先是正面破斥，然後是『且助』以下，借用對方的語言來輔助顯明正義，也就是從因果的角度來論述實相。三次引用經論，依據經本論和《大集經》。最初引用論中有三部分：首先列出十七個名稱，然後是『餘名』以下，引用論的解釋，第三是『今解』以下，解釋現在的論的意義。首先列出名稱，如原文所示。其次引用解釋中說『其餘的名稱不解釋，現在如果想要簡略地瞭解《法華論》』
【English Translation】 English version Reason arises from conditions. The second passage also says 'from conditions,' encompassing merit, virtue, and adornment, etc., but this is only in the long term the meaning of producing the fruit of Buddhahood. The third meaning is simply knowing that the nature of mind is inseparable from birth and death, and since there is no practice yet, this is only the beginning stage of the precepts and holy conduct (戒聖行). The fourth meaning is that those who see the truth can enter the first Joyful Ground (初歡喜地) and experience the eight phases of becoming a Buddha (八相成佛), but this non-active wisdom (無作慧) has not yet reached its ultimate. The fifth meaning has a slight sense of attachment, so it is still within the precepts and holy conduct. The sixth meaning explains that expedient means (權巧方便) and reality are non-dual, but this is only the principle of reality (理體), and only the principle of reality before the precepts and holy conduct. The seventh meaning says that the cause necessarily contains the result, but since the result has not yet appeared, it is still in the immeasurable practices before the ground (地前無量行). The eighth meaning is that dull-rooted Bodhisattvas and those of the two vehicles (二乘人) are still included in the conditions for merit and virtue (緣因福德). The ninth meaning is that relying on the place of rebirth, universally considering expedient means, cultivating and entering the Lotus Platform (華臺), has never fully reached the ultimate, so it is the non-active holy conduct that has not been completed. One meaning is missing in the text, which can be inferred according to the previous examples. Holy conduct is not yet complete, let alone the conduct of Brahma (梵天), sick children, etc.? Therefore, know that these ten are only a small part of the wonderfulness of conduct. 'These six metaphors are only a one-sided meaning of the wonderfulness of the current school's teachings.' The first meaning is that one is in the three, expedient means still covering reality, only a small part of the Dharma. The second meaning is only opening up the great part of the Dharma of expedient means. The third meaning is only revealing and secret. The fourth meaning is only abolishing expedient means and establishing reality, this one meaning. The fifth meaning is only what is to be explained. The sixth meaning is only the combined use of expedient means and reality, but the revelation is uncertain, only encompassing the four seasons, and the eight teachings are not complete in the four seasons, so it is said to be a one-sided meaning. Next, refuting the views of Guangzhai (光宅), it is divided into two parts: first, quoting, and then refuting. The refutation is divided into two parts: first, a direct refutation, and then from '且助' below, borrowing the other party's language to assist in clarifying the correct meaning, which is to discuss the true nature from the perspective of cause and effect. Three times quoting scriptures and treatises, based on the scriptures, treatises, and the Great Collection Sutra (大集經). The initial quotation of the treatise has three parts: first, listing seventeen names, then from '餘名' below, quoting the explanation of the treatise, and third, from '今解' below, explaining the meaning of the current treatise. First, list the names as in the original text. Secondly, the quotation explanation says 'The remaining names are not explained, now if you want to briefly understand the Lotus Sutra Treatise (法華論).'
十七名中意」者，第十六既名「妙法蓮華」，當知諸名並是「法華」之異名耳。又諸名者但法無喻，唯今妙法法喻雙舉，故知亦可用於蓮華喻十六名。如妙法者，本跡各三，無物以喻，故喻蓮華。餘十六名亦含本跡，各有三義，跡中諸經不譚佛意，故名有量。今經本跡施開廢三，佛旨無盡，故云無量。況成道后，處處開廢名無量義。言「最勝」者，勝只是妙，亦是嘆美本跡之辭。言「方等」者，亦曰廣平，跡本遍收故名為廣；一實無二，故名為平。言「教菩薩法」者，跡門被會純成菩薩，本門增進純為菩薩，故下文云，若聞此經，是善行菩薩道。言「佛所護念」者，為實施權而護于實，開權顯實而護于權，廢權顯實而護于理，為護故念，念持于護，本跡準說。初成道來念用於實，眾生無機，尋思方便，念用於權；方便既足，念顯于實，一實既顯，權廢實存。佛久已成、眾生流轉，故念垂跡拔此迷徒，物雖受道，迷於近跡，念示遠本，廢其近跡。「佛秘密藏」者，唯佛與佛，乃能究盡，非時不授為「秘」，具一切法為「藏」(云云)。「一切佛藏」者，一切諸佛無不入於三德秘藏，平等有故，故云「一切」。「一切佛密字」者，權實相即本跡亦然，人無知者，故名為「密」。以密為名故云「密」字。言「生一切佛」者，
【現代漢語翻譯】 現代漢語譯本 第十七個名為『中意』者，既然第十六個名字是『妙法蓮華』（指《妙法蓮華經》，意為奇妙的佛法如蓮花般純潔），就應當知道這些名字都是『法華』（即《法華經》的簡稱）的不同稱謂罷了。而且這些名字只是描述佛法本身，沒有用比喻，只有現在的『妙法』這個名字，既有法又有比喻，所以也可以用蓮花來比喻這十六個名字。比如『妙法』，本門（指佛陀久遠以來的真實身份）和跡門（指佛陀在世間的示現）各有三種含義，沒有東西可以比擬，所以用蓮花來比喻。其餘的十六個名字也包含本門和跡門，各有三種含義，跡門中的其他經典不談論佛的真實意圖，所以被稱為『有量』。而現在的《法華經》，在本門和跡門中，有開權顯實、廢權立實這三種說法，佛的旨意無窮無盡，所以說是『無量』。更何況佛陀成道后，處處開權顯實、廢權立實，這本身就意味著『無量義』。 說到『最勝』，『勝』就是『妙』，也是讚美本門和跡門的詞語。說到『方等』，也叫『廣平』，跡門和本門全部包含，所以稱為『廣』；一實相（指唯一的真實）沒有二致，所以稱為『平』。說到『教菩薩法』，跡門中所有與會者都成就為菩薩，本門中更加精進，全部都是爲了菩薩，所以下文說，如果聽聞此經，就是善於行菩薩道。 說到『佛所護念』，是爲了實施權法而護持實法，爲了開顯權法而護持權法，爲了廢除權法而顯現實法，爲了護持的緣故而憶念，憶念著護持，本門和跡門都可以這樣解釋。最初成道時，憶念用於實法，眾生沒有根基，於是尋找方便法門，憶念用於權法；方便法門已經足夠，憶念就顯現於實法，一實相既然顯現，權法就被廢除，實法得以存在。佛陀早已成道，眾生還在流轉，所以憶念垂跡（指佛陀示現在世間）來拔除這些迷惑的眾生，眾生雖然接受了佛法，卻迷惑于近跡（指佛陀在世間的示現），於是憶念顯示遙遠的本源，廢除他們所執著的近跡。 『佛秘密藏』，只有佛與佛才能徹底瞭解，不到時候不傳授，所以是『秘』，具備一切佛法，所以是『藏』（等等）。『一切佛藏』，一切諸佛沒有不進入三德秘藏的，因為平等具有，所以說是『一切』。『一切佛密字』，權法和實法相互融合，本門和跡門也是如此，世人無法知曉，所以稱為『密』。因為以『密』為名，所以說是『密』字。說到『生一切佛』，
【English Translation】 English version The seventeenth is named 『Zhongyi』 (meaning 『agreeable』 or 『suitable』); since the sixteenth name is 『Myoho-renge』 (Sanskrit: Saddharma Puṇḍarīka Sūtra, meaning 『Mystic Law of the Lotus Flower,』 referring to the Lotus Sutra), it should be understood that all these names are different appellations of 『Hokke』 (short for Hokke-kyo, the Lotus Sutra). Moreover, these names only describe the Dharma itself without using metaphors, except for the current name 『Myoho』 (Mystic Law), which includes both the Dharma and a metaphor. Therefore, it can also be said that the lotus flower is a metaphor for these sixteen names. For example, 『Myoho』 (Mystic Law) has three meanings each in the Original Gate (the Buddha's true identity from the remote past) and the Traced Gate (the Buddha's manifestation in this world), and there is nothing to compare it to, so it is likened to a lotus flower. The remaining sixteen names also contain the Original and Traced Gates, each with three meanings. The other sutras in the Traced Gate do not discuss the Buddha's true intention, so they are called 『limited.』 However, the current Lotus Sutra, in the Original and Traced Gates, has the three teachings of opening the provisional to reveal the true, abandoning the provisional to establish the true, and discarding the provisional to reveal the truth. The Buddha's intention is inexhaustible, so it is said to be 『unlimited.』 Moreover, after the Buddha attained enlightenment, the opening and abandoning of the provisional teachings everywhere signify 『unlimited meaning.』 Speaking of 『Most Excellent,』 『excellent』 is the same as 『mystic,』 and it is also a term of praise for the Original and Traced Gates. Speaking of 『Vaipulya』 (Square and Extensive), it is also called 『broad and equal.』 The Traced and Original Gates are all-encompassing, so it is called 『broad』; the One Reality (the single truth) is without duality, so it is called 『equal.』 Speaking of 『teaching the Bodhisattva Dharma,』 all those assembled in the Traced Gate attain Bodhisattvahood, and in the Original Gate, they advance further, all for the sake of Bodhisattvas. Therefore, the following passage says that if one hears this sutra, it is practicing the Bodhisattva path well. Speaking of 『protected and念ed by the Buddha,』 it is to protect the true Dharma by implementing the provisional Dharma, to protect the provisional Dharma by revealing it, and to protect the principle by abolishing the provisional Dharma and revealing the true. It is to remember for the sake of protection, and to protect through remembrance. This can be explained in terms of both the Original and Traced Gates. When the Buddha first attained enlightenment, remembrance was used for the true Dharma, but since sentient beings had no capacity, he sought expedient means, and remembrance was used for the provisional Dharma. Once the expedient means were sufficient, remembrance was revealed in the true Dharma. Once the One Reality was revealed, the provisional Dharma was abolished, and the true Dharma remained. The Buddha had already attained enlightenment long ago, but sentient beings were still transmigrating, so he remembered to manifest traces (the Buddha's appearance in the world) to rescue these deluded beings. Although sentient beings received the Dharma, they were deluded by the near traces (the Buddha's manifestation in this world), so he remembered to show the distant origin, abolishing the near traces to which they were attached. 『The Buddha's Secret Treasury』 is something that only Buddhas can fully understand, and it is not taught before the time is right, so it is 『secret.』 It possesses all the Buddha's teachings, so it is a 『treasury』 (etc.). 『All Buddha Treasuries』 means that all Buddhas enter the secret treasury of the Three Virtues without exception, because they possess it equally, so it is called 『all.』 『All Buddha Secret Characters』 means that the provisional and true Dharmas are mutually integrated, and so are the Original and Traced Gates. People cannot know this, so it is called 『secret.』 Because it is named 『secret,』 it is called 『secret』 characters. Speaking of 『generating all Buddhas,』
開權顯實即識跡佛之所從生，開跡顯本即識本佛之所從生。言「佛道場」者，實相即是跡佛本佛得道之場。言「佛所轉法輪」者，三世諸法所轉法輪，不出權實本跡二門。言「佛堅固舍利」者，此經即是法身全身堅固舍利，不同生身碎身舍利，實本不動，故名「堅固」。言「大巧方便」者，方便既是蓮華異名，古人何故判〈方便品〉從昔題名，《凈名》、《報恩》等經皆有〈方便品〉，豈以名同能混其義？《凈名》等意，密以同體兼於三教，名為方便。今此》法華》唯一佛乘體內方便，故名方便。「第一義住」者，所住即是諸法實相。「攝無量名字」者，余經權實尚未相攝，況複本跡？今此二門攝無不盡，如上所釋，略辨方隅。若委論者，以論二義一一對辨，應以六義一一對之，仍引經文一一證成，皆以妙法轉度入餘十六名中方稱文意。
三解論意中二：先正釋，次「何者」下重釋。得入由行，入住名位，所以如第三卷境妙中已略解竟。◎
法華玄義釋簽卷第十五 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十六
天臺沙門湛然述
◎次引大集者，但是約蓮華為法門耳，亦未足以顯妙；今文判之，亦且依其因果義邊用為解釋。
四正解中二：
【現代漢語翻譯】 現代漢語譯本：
開啟權法、顯揚實法，就是認識到跡佛（應化之佛）從何處產生；開啟跡門、顯揚本門，就是認識到本佛（真如之佛）從何處產生。所說的『佛道場』，實相就是跡佛和本佛得道的場所。所說的『佛所轉法輪』，三世諸佛所轉的法輪，都離不開權法和實法、跡門和本門這兩個方面。所說的『佛堅固舍利』，這部《法華經》就是法身（佛的真身）全身的堅固舍利，不同於生身（肉身）碎身舍利，實相和本性是不動搖的，所以稱為『堅固』。所說的『大巧方便』，方便既是蓮花的別名，古人為什麼判定《方便品》沿用以前的名稱呢？《維摩詰經》、《報恩經》等經都有《方便品》，難道因為名稱相同就能混淆它們的意義嗎？《維摩詰經》等的意義，秘密地用同體來兼顧三教，稱為方便。現在這部《法華經》只有一佛乘的體內方便，所以稱為方便。『第一義住』，所安住的就是諸法的實相。『攝無量名字』，其他經典中的權法和實法尚未互相統攝，更何況本門和跡門？現在《法華經》的權門和實門統攝無遺，如上面所解釋的，略微辨別了方向和範圍。如果要詳細論述，用權和實二義一一對應辨析，應該用六義一一對應，仍然引用經文一一證明，都用妙法來轉度，進入其餘十六個名稱中，才符合經文的意義。
三重解釋論的意義，分為兩部分：首先是正面解釋，其次是『何者』以下的重複解釋。能夠進入是因為修行，安住其中稱為名位，所以在第三卷境妙中已經略微解釋完畢。
《法華玄義釋簽》第十五卷 大正藏第 33 冊 No. 1717 《法華玄義釋簽》
《法華玄義釋簽》第十六卷
天臺沙門湛然 述
◎其次引用《大集經》，只是借用蓮花作為法門而已，還不足以彰顯妙義；現在本文的判釋，也暫且依據其因果義來用作解釋。
四重正面解釋，分為兩部分：
【English Translation】 English version:
'Opening the provisional and revealing the real' means recognizing where the Trace Buddha (the manifested Buddha) originates; 'opening the trace and revealing the original' means recognizing where the Original Buddha (the true Buddha) originates. The so-called 'Buddha's place of enlightenment' is where the Reality is the place where the Trace Buddha and the Original Buddha attain enlightenment. The so-called 'Buddha's turning of the Dharma wheel' refers to the Dharma wheel turned by the Buddhas of the three worlds, which cannot be separated from the two aspects of provisional and real, trace and original. The so-called 'Buddha's solid relics' refer to this Lotus Sutra as the solid relics of the entire Dharma body (the true body of the Buddha), which are different from the relics of the physical body (the body of flesh) and the broken body. The Reality and the original nature are unshakable, hence the name 'solid'. The so-called 'great skillful means' refers to 'skillful means' as another name for the lotus flower. Why did the ancients determine that the 'Expedient Means Chapter' followed the previous name? The Vimalakirti Sutra, Sutra of Repaying Kindness, and other sutras all have the 'Expedient Means Chapter'. Could it be that because the names are the same, their meanings can be confused? The meaning of the Vimalakirti Sutra and others secretly uses the same entity to encompass the three teachings, which is called skillful means. Now, this Lotus Sutra only has the skillful means within the body of the One Buddha Vehicle, so it is called skillful means. 'Abiding in the First Principle' refers to what is abided in as the Reality of all dharmas. 'Encompassing countless names' refers to how the provisional and real in other sutras have not yet encompassed each other, let alone the original and trace? Now, the provisional and real doors of this Lotus Sutra encompass everything without exception, as explained above, briefly distinguishing the directions and scope. If we were to discuss it in detail, using the two meanings of provisional and real to analyze and distinguish them one by one, we should use the six meanings to correspond to them one by one, and still cite the sutra texts to prove them one by one, all using the wonderful Dharma to transform and enter into the remaining sixteen names, which is in accordance with the meaning of the text.
The three explanations of the meaning of the treatise are divided into two parts: first, the direct explanation, and second, the repeated explanation below 'What is it?'. Being able to enter is due to practice, and abiding in it is called position, so it has already been briefly explained in the third volume, the realm of wonderfulness.
Lotus Sutra Profound Meaning Commentary, Volume 15 T33 No. 1717 Lotus Sutra Profound Meaning Commentary
Lotus Sutra Profound Meaning Commentary, Volume 16
Commented by the Shramana Zhanran of Tiantai
◎Next, quoting the Great Collection Sutra is only using the lotus flower as a Dharma gate, which is not enough to reveal the wonderful meaning; now, the judgment of this text is also temporarily based on its cause-and-effect meaning to be used as an explanation.
The four direct explanations are divided into two parts:
先重敘法喻意，次正解。初文三：初更敘經論意，次「然經文」下釋疑，三「夫喻」下明體不同。初文又二：初敘經論意，次「當知」下明法喻意。次釋疑中文不立疑，直釋而已，即是釋伏疑也。有伏疑雲：兩處優曇並可以喻此權實，經「一切」之言遍攝眾機，又「時一現耳」足表最後，何不以為喻，而用蓮華耶？然經文兩處明優曇華者，「如優曇缽華時一現耳」，又「譬如優曇華一切皆愛樂」，今但云「時一現耳」。且從一文結語，古今釋云：此似蓮華，故以為喻。是故正應須用蓮華，蓮華中有全分喻故。三明用喻意中二：初敘涅槃通論八喻，次明經論分喻非極。言「涅槃八喻」者，凡諸經論取喻不同，有分有遍，如《大經》云，喻有八種，謂順喻、逆喻、現喻、非喻、先喻、后喻、先後喻、遍喻。分喻者具如經說，故第五云「面貌端正如盛滿月，白象鮮潔猶如雪山」，滿月不可即同於面，雪山不可即是白象，不可以喻喻真解脫，為眾生故故作是喻。今亦如是不可以喻喻于妙法，為眾生故以喻蓮華。
次「夫華」下正釋中二：初更通敘用喻意，次「又余華」下正釋。初又二：初示前文，次出今喻意。初文具如第一卷文意。次文中二：初總，次「多分」下別。總如分喻，別如全喻。初總中二：釋、結。釋又二：
【現代漢語翻譯】 現代漢語譯本 首先重述比喻的意義，然後正式解釋。第一部分分為三點：首先，重述經論的意義；其次，在『然經文』之後解釋疑問；第三，在『夫喻』之後說明本體不同。第一部分又分為兩點：首先，重述經論的意義；其次，在『當知』之後說明法和比喻的意義。其次，在解釋疑問的部分，文中沒有提出疑問，而是直接解釋，也就是解釋潛在的疑問。潛在的疑問是：兩處的優曇花都可以用來比喻權實，經文『一切』的說法涵蓋所有根器的眾生，而且『時一現耳』足以表達最後，為什麼不用它來做比喻，而用蓮花呢？然而，經文中兩處說明優曇花，分別是『如優曇缽華時一現耳』，以及『譬如優曇華一切皆愛樂』，現在只說『時一現耳』。而且從一篇文章的結論來看，古今的解釋都說：這類似於蓮花，所以用它來做比喻。因此，正應該用蓮花，因為蓮花中有完全的比喻意義。 第三部分說明使用比喻的意義，分為兩點：首先，重述涅槃經中通用的八種比喻；其次，說明經論中部分比喻並非極致。所說的『涅槃八喻』，是指各種經論採用的比喻不同，有部分有全部，如《大般涅槃經》說，比喻有八種，即順喻、逆喻、現喻、非喻、先喻、后喻、先後喻、遍喻。部分比喻具體如經文所說，所以第五卷說『面貌端正如盛滿月，白象鮮潔猶如雪山』，滿月不可能等同於面容，雪山不可能就是白象，不能用比喻來比喻真正的解脫，爲了眾生的緣故才這樣比喻。現在也像這樣，不能用比喻來比喻妙法，爲了眾生的緣故用蓮花來比喻。 其次，在『夫華』之後正式解釋，分為兩點：首先，再次概括說明使用比喻的意義；其次，在『又余華』之後正式解釋。首先又分為兩點：首先，指示前面的文章；其次，說明現在的比喻意義。第一部分的內容具體如第一卷的文意。其次的部分分為兩點：首先，總說；其次，在『多分』之後分別說明。總說如部分比喻，分別說明如全部比喻。首先總說分為兩點：解釋、結論。解釋又分為兩點：
【English Translation】 English version First, restate the meaning of the metaphor, then provide a formal explanation. The initial section has three parts: first, restating the meaning of the sutras and treatises; second, clarifying doubts after '然經文' (ran jing wen); third, clarifying the difference in essence after '夫喻' (fu yu). The first part is further divided into two points: first, restating the meaning of the sutras and treatises; second, clarifying the meaning of Dharma and metaphor after '當知' (dang zhi). Second, in the section explaining doubts, the text does not raise doubts but directly explains, which is to explain potential doubts. The potential doubt is: the two instances of Udumbara (優曇, you tan) flowers can both be used to symbolize provisional and ultimate truths. The sutra's statement of '一切' (yi qie, all) encompasses all capacities of beings, and '時一現耳' (shi yi xian er, appears only once in a while) is sufficient to express the ultimate. Why not use it as a metaphor and instead use the lotus? However, the sutra mentions Udumbara flowers in two places, '如優曇缽華時一現耳' (ru you tan bo hua shi yi xian er, like the Udumbara flower, it appears only once in a while), and '譬如優曇華一切皆愛樂' (pi ru you tan hua yi qie jie ai le, like the Udumbara flower, everyone loves it). Now it only says '時一現耳' (shi yi xian er, appears only once in a while). Moreover, judging from the conclusion of one article, ancient and modern interpretations say: this is similar to the lotus flower, so it is used as a metaphor. Therefore, the lotus flower should be used, because the lotus flower has a complete metaphorical meaning. The third part explains the meaning of using metaphors, divided into two points: first, restating the eight metaphors commonly used in the Nirvana Sutra; second, explaining that partial metaphors in sutras and treatises are not ultimate. The so-called '涅槃八喻' (nie pan ba yu, eight metaphors of Nirvana) refers to the different metaphors adopted by various sutras and treatises, some partial and some complete, as the Mahaparinirvana Sutra says, there are eight kinds of metaphors, namely, direct metaphor, inverse metaphor, present metaphor, non-metaphor, prior metaphor, posterior metaphor, prior-posterior metaphor, and pervasive metaphor. Partial metaphors are as specifically stated in the sutra, so the fifth volume says '面貌端正如盛滿月，白象鮮潔猶如雪山' (mian mao duan zheng ru sheng man yue, bai xiang xian jie you ru xue shan, the face is as upright and beautiful as a full moon, the white elephant is as pure as a snow mountain). The full moon cannot be equated with the face, and the snow mountain cannot be the white elephant. One cannot use metaphors to symbolize true liberation; it is for the sake of sentient beings that these metaphors are made. It is also like this now, one cannot use metaphors to symbolize the wonderful Dharma; it is for the sake of sentient beings that the lotus flower is used as a metaphor. Next, after '夫華' (fu hua), the formal explanation is given, divided into two points: first, summarizing the meaning of using metaphors again; second, after '又余華' (you yu hua), the formal explanation is given. The first part is further divided into two points: first, indicating the previous text; second, explaining the current metaphorical meaning. The content of the first part is as specifically stated in the meaning of the first volume. The second part is divided into two points: first, general statement; second, after '多分' (duo fen), separate explanations are given. The general statement is like partial metaphors, and the separate explanations are like complete metaphors. The initial general statement is divided into two points: explanation and conclusion. The explanation is further divided into two points:
先略，次「又以」下廣。初文言「九法佛法」者，只是權實，權實不出十法界法，故略以對之。次廣中猶總，故但對本跡六文，具如序中文意，又二：先對六喻，次以十如結成。初文二：標、釋。釋中本跡各二：釋、結。釋中各皆先譬，次合。或有引文等，前序文中具引六文竟，故今不委悉。次結成中亦二：先舉前生后，次釋。釋又二：先釋、次結。初文二：先跡，次本。初又二：先結成十如，次例余境餘妙。次本文，可見。次「始終」下結，跡門以施為始、開為終，本門以垂為始、拂為終，各以始開終合，合竟名為圓滿具足。次「是為」下總結可見。次多分喻，即全分也。今不云「全」但云「多分」者，雖以此華喻于本跡各十意足，然因果自他久近適時，乃至實相妙體，取體妙宗，體家之用，體宗用三料簡之相，何由可以此華能喻？理足事闕，故云多分。于中又二：先敘意，次廣釋。初文略述兩文遍喻之相，如師子法門遍喻如來果人大用，次波利樹法門遍喻行者從因至果。今蓮華獨能喻前兩義，約本門則是果人無方大用節節不休噹噹不已，約跡門譬於行者從因至果味味調熟位位入圓。于中二：先引二譬，次「今亦」下結意顯同。同意如向，可以意得。言「譬如師子吼法門」者，《大論》二十三，先列師子種類身相吼
聲，然後合云「如來師子亦復如是。從六波羅蜜、四聖諦清凈種中生，寂滅大山谷中住，一切種智頭，集諸善頰，無漏正見修廣目，光澤定慧等行步，高廣眉，四無所畏牙白利，四正勤堅滿頤，三十七品齒齊密，修不凈觀吐赤舌，修念慧耳高上，十八不共毛光澤，三解脫門身肉堅，三種示現修平脊，明行足腹不現，忍辱腰纖細，遠離尾長，四如意足安立，四無量知顰呻，無礙解脫口，威伏諸外道邪見之屬，覺諸眾生四諦睡」等。「大經波利質多羅樹」者，二十七經遍喻中，始自葉黃終至開敷，遍喻佛弟子，初始出家乃至得果。經云：「三十三天有波利質多樹，其根入地深五由旬，枝葉四布五十由旬，葉熟則黃。諸天見已心生歡喜，是葉不久必當墮落。其葉既落復生歡喜，是枝不久必當變色。枝既變色復生歡喜，是色不久必當生皰。見已復喜，是皰不久必當生嘴。見已復喜，是嘴不久必當開敷。開敷之時，香氣周遍五十由旬，光明遠照八十由旬，諸天爾時夏三月在下受樂。我諸弟子，亦復如是。其葉黃者喻念欲舍家，葉落喻剃髮，色變喻白四羯磨，生皰喻發菩提心，嘴喻十住菩薩見性，開敷喻得阿耨菩提，香氣喻十方無量眾生受持禁戒，光喻如來名號周遍。夏三月者喻三三昧，諸天受樂喻諸佛在大涅槃常樂我凈。」
【現代漢語翻譯】 現代漢語譯本： 聲音，然後總結說：『如來獅子也是這樣。從六波羅蜜（六種達到彼岸的方法）、四聖諦（佛教的四個真理）清凈的種子中出生，住在寂滅的大山谷中，以一切種智為頭，聚集各種善行為面頰，以無漏的正見修養廣闊的眼睛，以光澤的禪定和智慧作為行走的步伐，高廣的眉毛，以四無所畏（佛陀的四種無畏）為雪白銳利的牙齒，以四正勤（四種正確的努力）使面頰堅實飽滿，以三十七道品（三十七種修行方法）使牙齒整齊緊密，以修習不凈觀吐出紅色的舌頭，以修習念慧使耳朵高聳，以十八不共法（佛陀的十八種不共特性）使毛髮光澤，以三解脫門（三種解脫的法門）使身體肌肉堅實，以三種示現修養平直的脊背，以明行足（智慧和行為的圓滿）使腹部不顯露，以忍辱使腰部纖細，遠離各種過失，尾巴修長，以四如意足（四種如意神通的基礎）安立自身，以四無量心（四種無限的慈悲心）洞察世間，以無礙解脫的口宣說佛法，以威嚴降伏各種外道邪見之徒，覺醒所有眾生於四聖諦的迷夢之中』等等。 『大經波利質多羅樹』，在二十七個經文的比喻中，從樹葉變黃到開花，比喻佛陀的弟子，從最初出家到最終證得果位。經文中說：『三十三天有一棵波利質多羅樹（天界的樹），它的根深入地下五由旬（古印度長度單位），枝葉向四面展開五十由旬，樹葉成熟時會變黃。諸天看到後心中歡喜，因為知道這葉子不久將會掉落。葉子掉落後又生歡喜，因為知道這枝條不久將會變色。枝條變色后又生歡喜，因為知道這顏色不久將會生出花苞。看到后又歡喜，因為知道這花苞不久將會長出花嘴。看到后又歡喜，因為知道這花嘴不久將會開放。開放之時，香氣瀰漫周圍五十由旬，光明照耀八十由旬，諸天在那時夏季的三個月里在樹下享受快樂。我的弟子們，也是這樣。樹葉變黃比喻想要捨棄世俗的念頭，葉子掉落比喻剃除頭髮，顏色變化比喻白四羯磨（佛教儀式），生出花苞比喻發起菩提心，花嘴比喻十住菩薩（菩薩的十個階段）見到自性，開放比喻證得阿耨多羅三藐三菩提（無上正等正覺），香氣比喻十方無量眾生受持禁戒，光明比喻如來的名號傳遍四方。夏季的三個月比喻三種三昧（三種禪定），諸天享受快樂比喻諸佛在大涅槃（完全的寂滅）中享受常樂我凈（永恒的快樂，真我，純凈）。』
【English Translation】 English version: The sound, then collectively says, 'The Tathagata Lion is also like this. Born from the pure seeds of the Six Paramitas (six perfections), the Four Noble Truths (the four fundamental truths of Buddhism), residing in the great valley of Nirvana, with the wisdom of all kinds as the head, gathering all good deeds as the cheeks, with the undefiled right view cultivating broad eyes, with the radiant Samadhi and wisdom as the steps, high and broad eyebrows, with the Four Fearlessnesses (the Buddha's four kinds of fearlessness) as white and sharp teeth, with the Four Right Exertions (four kinds of correct efforts) making the cheeks firm and full, with the Thirty-seven Limbs of Enlightenment (thirty-seven practices leading to enlightenment) making the teeth even and close, cultivating the contemplation of impurity, spitting out a red tongue, cultivating mindfulness and wisdom making the ears high and superior, with the Eighteen Uncommon Qualities (the Buddha's eighteen unique characteristics) making the hair radiant, with the Three Doors of Liberation (three ways to liberation) making the body and flesh firm, with the Three Manifestations cultivating a straight spine, with perfect wisdom and conduct making the abdomen invisible, with patience making the waist slender, far from faults, a long tail, with the Four Bases of Miraculous Powers (four foundations of supernatural abilities) establishing oneself, with the Four Immeasurable Minds (four infinite compassionate states of mind) discerning the world, with the unobstructed liberation of the mouth proclaiming the Dharma, with majesty subduing all heretics and evil views, awakening all beings from the sleep of the Four Noble Truths,' and so on. 'The Great Sutra Parijataka Tree', in the twenty-seven sutra metaphors, from the leaves turning yellow to blooming, is a metaphor for the Buddha's disciples, from the initial renunciation to the final attainment of fruition. The sutra says, 'In the Trayastrimsa Heaven, there is a Parijataka tree (a celestial tree), its roots penetrate the ground five yojanas (an ancient Indian unit of length), its branches and leaves spread out fifty yojanas, and when the leaves ripen, they turn yellow. When the devas see this, they rejoice in their hearts, knowing that these leaves will soon fall. When the leaves fall, they rejoice again, knowing that these branches will soon change color. When the branches change color, they rejoice again, knowing that this color will soon produce buds. Seeing this, they rejoice again, knowing that these buds will soon grow mouths. Seeing this, they rejoice again, knowing that these mouths will soon bloom. When they bloom, the fragrance permeates fifty yojanas around, and the light shines eighty yojanas away, and the devas at that time enjoy happiness under the tree for three months in the summer. My disciples are also like this. The yellowing of the leaves is a metaphor for the desire to renounce the world, the falling of the leaves is a metaphor for shaving the head, the changing of color is a metaphor for the white four karmas (Buddhist rituals), the budding is a metaphor for generating Bodhicitta (the mind of enlightenment), the mouths are a metaphor for the Ten Dwelling Bodhisattvas (ten stages of Bodhisattvas) seeing their nature, the blooming is a metaphor for attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment), the fragrance is a metaphor for countless beings in the ten directions upholding the precepts, and the light is a metaphor for the Tathagata's name spreading everywhere. The three months of summer are a metaphor for the three Samadhis (three kinds of meditation), and the devas enjoying happiness are a metaphor for the Buddhas enjoying the eternal bliss, true self, purity in the Great Nirvana (complete extinction).'
次今蓮華喻中為二：先喻，次結。初文二：先喻跡十，次喻本十。初跡十中，文自為十。初喻境廣餘九稍略，前境有六，兼無諦境為七，今亦具喻。初喻十如，前釋法中，先總次別，今亦如是，還須以總而冠于別。初釋中二：釋、結。初中，在外相，在內性，質為體，欲生力，眾具作，開華因，布須緣，蓮實果，房成報，初后不異為究竟等。蓮華始終，只是相乃至報。次「譬如」下別釋中自為十文，一一皆先譬，次合，次引證等。初釋譬相中，眾生無始諸法具足，猶如石蓮。「黑則」下列石蓮相，「劫初」下釋上六句中不生不滅，理相自然，故云「無種」。流轉至今不增不減，為不滅。「一切」下合譬，文略。「客塵不染」合初句，「生死重沓」下合次句，「乘其句勢」便合不方不圓，方故住，圓故動。今合意者，不住如不方，不動如不圓，是則不住生死、不動生死，不住故不滅、不動故不生。次釋性中，初如文。次言「智愿不失」，後言「煩惱」，即是與前智愿不失，二義似如相違，共成如是性耳。智愿是宿種，煩惱是理具，稱在惑中而惑體全是。「又諸」下復顯修得，以有當成之性，故般若可生。次釋體中四德為四微，不為生死所動而理性不壞，釋《大經》意如《止觀》第一記。次釋力中具合四句，「如師子
」下重譬甚大勇猛。次引經者，動無邊生死如生長之氣，破無始有輪如有鉆皮之用，有即二十五有因果如輪轉也。「閻浮」下證能發心。釋如是作中，「烏皮」如無明，「眾德」如內具，「發心」如欲生，「不惑」如決定，「慈悲」去明發心之相，「成就」如頓足，始從根莖，終至頓足，始從發心，終至極果。次引《華首》以證始終。次釋如是因中合譬一一對喻，合之文足。次引經者但證前真因如華處空耳。次譬十二因緣中，亦應通釋，故云「通如上說」。今略通從別，指上八字即是無明。從「譬四諦」去但文相通總，細尋可見。次譬下九妙，文雖通總，大意具足。初言智妙中但云「三智」者，只用三智攝二十智，意亦略盡，況更立一心對前以為次第。次譬位中觀行位舉于欲定乃至四禪者，寄此伏惑之位以釋，非即五品必修世禪。「隨日開迥」者，白蓮青蓮並因日開。有人云：白蓮因日，青蓮因月，故諸天中用華開合以表晝夜，以龍眠龍起以表春秋。「如遊絲薄霧」者，夫蓮華池，見下風邊他人池中，荷草等上，如似遊絲。復似薄霧者，即是此藕移入他人池。古俗相傳皆有此說，乃至本中諸妙意亦可知，自非大師妙證，何能以此遍喻本跡？◎
◎△前已釋別名竟。此之別名法喻合題，然古人釋諸經題，或但從人
【現代漢語翻譯】 現代漢語譯本：以下用沉重的比喻來形容甚大的勇猛。其次引用經文，說明動盪無邊的生死就像生長之氣，破除無始以來的有輪就像用鉆子鉆皮一樣，『有』即是二十五有（三界中的二十五種生存狀態）的因果就像車輪轉動一樣。「閻浮（Jambudvipa，指我們所居住的南贍部洲）」以下證明能夠發起菩提心。解釋『如是作』中，「烏皮」比喻無明，「眾德」比喻內在具備的功德，「發心」比喻想要出生，「不惑」比喻決定，「慈悲」說明發起菩提心的相狀，「成就」比喻頓足，開始於根莖，最終到達頓足，開始於發心，最終到達極果。其次引用《華首經》來證明始終。其次解釋『如是因』中，將比喻一一對應，合起來文義就完整了。其次引用經文，只是證明前面的真因就像華在空中一樣。其次比喻十二因緣中，也應該貫通解釋，所以說「通如上說」。現在簡略地貫通，從別處入手，指上面的八個字就是無明。從「譬四諦」開始，只是文句表面上貫通，仔細尋思就可以明白。其次比喻下面的九妙，文句雖然貫通，但大意已經具備。最初說智妙中只說「三智（一切智、道種智、一切種智）」，只是用三智來統攝二十智，意思也大致完備了，何況再立一心來與前面對應，作為次第。其次比喻位中，觀行位舉出欲定乃至四禪，是寄託這些伏惑的位次來解釋，並非五品弟子必定要修習世間禪。「隨日開迥」是指白蓮和青蓮都因為太陽而開放。有人說：白蓮因為太陽，青蓮因為月亮，所以諸天之中用花朵的開合來表示晝夜，用龍的睡眠和甦醒來表示春秋。「如遊絲薄霧」是指蓮花池，看到下風邊的他人池中，荷草等上面，好像遊絲。又好像薄霧，就是把這藕移入他人池中。古老的習俗相傳都有這種說法，乃至本經中的各種妙意也可以知道，如果不是大師的妙證，怎麼能用這些來普遍比喻本跡？ ◎△前面已經解釋了別名。這裡的別名是法喻合題，然而古人解釋各種經題，或者只是從人入手
【English Translation】 English version: The following uses heavy metaphors to describe great courage. Next, quoting the scriptures, it explains that the turbulent and boundless cycle of birth and death is like the growing air, and breaking the wheel of existence since the beginning is like using a drill to pierce the skin. 'Existence' refers to the cause and effect of the twenty-five existences (the twenty-five states of existence in the Three Realms), like the turning of a wheel. 'Jambudvipa (閻浮)' below proves the ability to generate Bodhicitta (發心，the aspiration for enlightenment). Explaining 'acting thus', 'dark skin (烏皮)' is a metaphor for ignorance (無明，Avidyā), 'various virtues (眾德)' is a metaphor for inherent merits, 'generating the mind (發心)' is a metaphor for wanting to be born, 'not being confused (不惑)' is a metaphor for determination, 'compassion (慈悲)' explains the appearance of generating Bodhicitta, 'accomplishment (成就)' is a metaphor for stamping one's foot, starting from the root and stem, and finally reaching the stamping of the foot, starting from generating the mind, and finally reaching the ultimate fruit. Next, quoting the Avatamsaka Sutra (華首經) to prove the beginning and the end. Next, explaining 'such cause', matching the metaphors one by one, and combining them makes the text complete. Next, quoting the scriptures, it only proves that the previous true cause is like a flower in the sky. Next, in the metaphor of the Twelve Links of Dependent Origination (十二因緣), it should also be explained comprehensively, so it says 'generally as described above'. Now, briefly connect from a different perspective, pointing to the above eight characters, which is ignorance. Starting from 'metaphor of the Four Noble Truths (四諦)', only the surface of the sentences are connected, and it can be understood by careful consideration. Next, the metaphor of the following Nine Mysteries, although the sentences are connected, the main idea is complete. Initially, in the mystery of wisdom, only 'Three Wisdoms (三智)' are mentioned, which only uses the Three Wisdoms to encompass the Twenty Wisdoms, and the meaning is roughly complete. Moreover, establishing one mind to correspond to the front as a sequence. Next, in the metaphor of the positions, the contemplative practice position mentions the desire for concentration and even the Four Dhyanas (四禪), which is to explain by entrusting these positions of subduing delusion, not that the disciples of the Five Grades must practice worldly meditation. 'Opening differently with the sun (隨日開迥)' refers to both white lotuses and blue lotuses blooming because of the sun. Some say: white lotuses are due to the sun, and blue lotuses are due to the moon, so in the heavens, the opening and closing of flowers are used to represent day and night, and the sleeping and waking of dragons are used to represent spring and autumn. 'Like floating silk and thin mist (如遊絲薄霧)' refers to a lotus pond, seeing the lotus grass and so on in other people's ponds on the downwind side, like floating silk. And like thin mist, it is to move this lotus root into other people's ponds. Ancient customs have been passed down with this saying, and even the various subtle meanings in this sutra can be known. If it were not for the master's subtle proof, how could these be used to universally metaphor the original traces? ◎△ The separate names have already been explained above. The separate names here are a combination of Dharma and metaphor, but the ancients explained the titles of various sutras, or only started from people.
，如郁伽長者；或但從法，如大般若；或從人法，如仁王般若；但作此說何能顯于名下深致？只如今家解「妙法」兩字，二百餘紙，豈但人法、法譬而已。如此消釋尚恐不能盡經幽旨。又復余經當機被物無多關涉，若釋此經不可率爾，是故今師慇勤再三，豈節外生文，皆事不獲己。于中二：初略對別名重辨，次正釋。初中言「胡音」者，自古著述諍競未生，但從西來以胡為稱，應云「梵音」，元梵天種，還作梵語及以梵書。梵天初下，具如疏及《止觀》第七記。此土書法本無從始，但是大權隨其方土為其制立，是故倉頡初觀鳥跡，故《感通傳》云：「倉頡造書檯，亦名高四臺，有人姓高，兄弟四人造得此臺，名高四臺，倉頡于彼造書。有云是迦葉佛說法堂，故知迦葉佛密化此土。」次正釋中先列彼音輕重不同，有翻無翻此方不定。言「楚夏」者，京華為夏，淮南為楚，音詞不同，所詮不異；彼土亦爾，雖同梵音，諸國輕重不無少異。
次開章中，列章、解釋。初言「無翻」者，又二：先列無翻，次開五義。初文二：先立無翻，次述他解。解未全當，是故須開以為五門，五門並是《毗曇》、《雜心》中意。于中又三：標、列、釋。列中先列，次列今家，義開為三通釋五義。釋中又二：先正釋五義，次釋訓。初又二
【現代漢語翻譯】 現代漢語譯本： 例如，像郁伽長者（Ugga，一位富有的在家居士）那樣以人名命名；或者僅僅以法命名，例如《大般若經》（Mahaprajnaparamita Sutra）；或者以人和法共同命名，例如《仁王般若經》（Ninnō-kyō）。僅僅這樣說，又怎麼能彰顯經名之下的深刻含義呢？就像我們現在解釋『妙法』（Saddharma）這兩個字，就用了二百多頁紙，豈止是人、法、譬喻而已。如此解釋，恐怕還不能完全窮盡經文的深奧旨意。而且，其他經典往往只針對特定的根機和對象，涉及面不廣。如果解釋這部經，就不能草率從事。因此，現在的老師慇勤再三地講解，並非無中生有，而是迫不得已。其中分為兩部分：首先，簡略地對比不同的名稱，重新辨析；其次，正式地解釋。首先，在提到『胡音』時，是因為自古以來，著述爭論尚未產生，只是因為經典從西方傳來，所以用『胡』來稱呼，應該稱為『梵音』（Sanskrit）。因為梵天（Brahma）是最初的種族，他們使用梵語和梵文。梵天最初降臨的情況，詳見疏文和《止觀》（Mohe Zhiguan）第七卷的記載。我們這裡的書法原本沒有起源，只是大權菩薩（Mahasattva）根據各地的風俗習慣而制定。所以倉頡（Cangjie）最初觀察鳥的足跡創造文字，因此《感通傳》（Gantong Zhuan）中說：『倉頡建造了書檯，也叫高四臺，有人姓高，兄弟四人建造了這個臺，名叫高四臺，倉頡在那裡創造了文字。』有人說那是迦葉佛（Kasyapa Buddha）的說法堂，由此可知迦葉佛秘密地教化這片土地。 其次，在正式解釋中，首先列出彼土（印度）語音的輕重不同，以及有翻譯和沒有翻譯的情況，這在我們這裡是不確定的。提到『楚夏』，京城（指當時的首都）為夏，淮南為楚，語音詞彙不同，但所表達的意思沒有區別；彼土也是如此，即使同爲梵音，各個國家在輕重音上也不無差異。 接下來，在開章中，列出章節和解釋。首先提到『無翻』，又分為兩部分：首先列出不翻譯的情況，其次闡述其他解釋。那些解釋並不完全恰當，所以需要開立五個方面來解釋，這五個方面都是《毗曇》（Abhidharma）和《雜心》（Samyuktabhidharmasastra）中的意思。其中又分為三部分：標、列、釋。在列的部分，首先列出，其次列出今家的觀點，義理展開為三方面來通釋五義。在解釋的部分，又分為兩部分：首先正式解釋五義，其次解釋訓釋。首先又分為兩部分。
【English Translation】 English version: For example, named after a person, such as Ugga (a wealthy householder); or simply after the Dharma, such as the Mahaprajnaparamita Sutra; or from both person and Dharma, such as the Ninnō-kyō (Benevolent Kings Sutra). How can merely stating this reveal the profound meaning beneath the name? Just like our current explanation of the two words 'Saddharma' (妙法), which takes up more than two hundred pages, it's not just about people, Dharma, or metaphors. Even with such an explanation, I fear we cannot fully exhaust the profound meaning of the scripture. Moreover, other scriptures often only target specific capacities and objects, with limited scope. If we are to explain this scripture, we cannot be hasty. Therefore, the current teacher explains it diligently again and again, not creating something out of nothing, but because it is unavoidable. It is divided into two parts: first, a brief comparison of different names, re-analyzing; second, a formal explanation. First, when mentioning 'Hu sound,' it is because since ancient times, writings and disputes have not yet arisen, but because the scriptures came from the West, so 'Hu' is used to refer to it, it should be called 'Sanskrit.' Because Brahma is the original race, they use Sanskrit language and Sanskrit script. The initial descent of Brahma is detailed in the commentary and the seventh volume of Mohe Zhiguan. Our calligraphy here originally had no origin, but the Mahasattva established it according to the customs of various places. So Cangjie initially observed the footprints of birds to create characters, so the Gantong Zhuan says: 'Cangjie built a writing platform, also called Gao Si Tai, someone named Gao, four brothers built this platform, named Gao Si Tai, Cangjie created characters there.' Some say that it was the preaching hall of Kasyapa Buddha, from which it is known that Kasyapa Buddha secretly taught this land. Secondly, in the formal explanation, first list the different tones of the other land's (India) pronunciation, and the situation of translation and no translation, which is uncertain here. Mentioning 'Chu Xia,' the capital (referring to the capital at that time) is Xia, Huainan is Chu, the pronunciation and vocabulary are different, but the meaning expressed is no different; the other land is also the same, even if it is the same Sanskrit, the countries have some differences in tones. Next, in the opening chapter, list the chapters and explanations. First mentioning 'no translation,' it is divided into two parts: first list the situation of no translation, and secondly elaborate on other explanations. Those explanations are not entirely appropriate, so it is necessary to establish five aspects to explain, these five aspects are the meaning of Abhidharma and Samyuktabhidharmasastra. Among them, it is divided into three parts: mark, list, explain. In the list part, first list, and secondly list the views of the current family, the meaning is expanded into three aspects to explain the five meanings. In the explanation part, it is divided into two parts: first formally explain the five meanings, and secondly explain the interpretation. First, it is divided into two parts.
：先釋，次結。初文自五，初釋「法本具三義」者，又二：先散釋，次束為法門。初文又二，初通釋，次別釋。所言「通」者，經是一切諸法之本。次「世界」下，別釋又二：先略對，次廣解。廣解中三：初明佛言還以佛言為本；次「若后」下明佛經為論之本；三「諸外」下明斥外道無佛經本，故法本義不成。初言「若通若別」者，一經通別、諸經通別、諸教通別。「故經」下引證教本。「經云一一修多羅無量修多羅以為眷屬」者，《華嚴》第二十五〈不思議品〉云：「隨根性行廣說不可說億那由他修多羅，一一修多羅初中后善，出生一切句身味身。」又三十六云：「一切諸佛，於一身化不可說不可說佛剎微塵數頭，一一頭化不可說不可說佛剎微塵數舌，一一舌出不可說不可說佛剎微塵數音聲，一一音聲出不可說不可說佛剎微塵數修多羅，一一修多羅說不可說不可說微塵數法，一一法說不可說不可說微塵數句身味身法，及句味名為眷屬。」眷屬只是隨順彼修多羅流類法耳。
次義本中雲「尋一句詮一義」等者，如《大經》三十一「因佛答迦葉闡提善根不定有斷不斷，迦葉復問：何故世尊作不定說？佛言：譬如醫方皆為治病。或於一名下說無量名，如大涅槃亦名無生、無出、無作、歸依、窟宅、解脫、燈明、彼岸
【現代漢語翻譯】 現代漢語譯本：首先解釋，然後總結。第一部分分為五個小部分，首先解釋『法本具三義』，又分為兩部分：先分散解釋，然後歸納為法門。第一部分又分為兩部分，先總括解釋，然後分別解釋。所說的『總括』，是指佛經是一切諸法的根本。接下來『世界』之後，分別解釋又分為兩部分：先簡略對比，然後詳細解釋。詳細解釋中分為三部分：首先闡明佛的言論仍然以佛的言論為根本；其次『若后』之後闡明佛經是論著的根本；第三『諸外』之後闡明駁斥外道沒有佛經作為根本，所以法本的意義不能成立。最初說的『若通若別』，是指一經的總括和分別、諸經的總括和分別、諸教的總括和分別。『故經』之後引用經文來證明教義的根本。『經云一一修多羅（Sutra，經）無量修多羅以為眷屬』，《華嚴經》（Avatamsaka Sutra）第二十五〈不思議品〉（Inconceivable Qualities）中說：『隨著眾生的根性和行為，廣泛宣說不可說億那由他（nayuta，數量單位）修多羅，每一部修多羅的開頭、中間和結尾都是好的，產生一切句身味身。』又第三十六品說：『一切諸佛，在一個身體上化現不可說不可說佛剎微塵數（Buddha-land dust particle number，極大的數量）的頭，每一個頭化現不可說不可說佛剎微塵數的舌頭，每一個舌頭發出不可說不可說佛剎微塵數的聲音，每一個聲音發出不可說不可說佛剎微塵數的修多羅，每一部修多羅宣說不可說不可說微塵數的法，每一個法宣說不可說不可說微塵數的句身味身法，以及句味，都稱為眷屬。』眷屬只是隨順那些修多羅的流類法而已。 其次，義本中說『尋一句詮一義』等，例如《大般涅槃經》（Mahaparinirvana Sutra）第三十一卷中，因為佛陀回答迦葉（Kasyapa）闡提（icchantika，斷善根者）的善根是不定，有斷和不斷兩種情況，迦葉又問：為什麼世尊作不定之說？佛說：譬如醫生的藥方都是爲了治療疾病。或者在一個名稱下說無數個名稱，例如大涅槃（Mahaparinirvana）也叫做無生、無出、無作、歸依、窟宅、解脫、燈明、彼岸。
【English Translation】 English version: First, explain, then conclude. The initial section is divided into five parts, beginning with an explanation of 'Dharma inherently possesses three meanings,' which is further divided into two parts: first, a scattered explanation, then a summary as a Dharma gate. The first part is again divided into two parts, first a general explanation, then a specific explanation. The term 'general' refers to the fact that the Sutras are the root of all Dharmas. Following 'world,' the specific explanation is divided into two parts: first, a brief comparison, then a detailed explanation. The detailed explanation is divided into three parts: first, clarifying that the Buddha's words are still based on the Buddha's words; second, after 'if later,' clarifying that the Buddhist scriptures are the basis of treatises; third, after 'various external,' clarifying the refutation that external paths do not have Buddhist scriptures as a basis, so the meaning of Dharma as a basis cannot be established. The initial statement 'whether general or specific' refers to the general and specific aspects of one Sutra, the general and specific aspects of various Sutras, and the general and specific aspects of various teachings. After 'therefore Sutra,' scriptures are cited to prove the root of the teachings. 'The Sutra says each Sutra (Sutra) has countless Sutras as its retinue,' the twenty-fifth chapter, 'Inconceivable Qualities,' of the Avatamsaka Sutra states: 'According to the nature and conduct of beings, countless nayutas (nayuta, a unit of quantity) of Sutras are extensively expounded, and the beginning, middle, and end of each Sutra are good, producing all sentence-bodies and taste-bodies.' Chapter thirty-six also states: 'All Buddhas, in one body, manifest countless Buddha-land dust particle number (Buddha-land dust particle number, an extremely large number) of heads, each head manifests countless tongues, each tongue emits countless sounds, each sound emits countless Sutras, each Sutra speaks countless Dharmas, each Dharma speaks countless sentence-body and taste-body Dharmas, and sentence-taste are called retinue.' The retinue is merely the flowing Dharma that follows those Sutras. Secondly, the 'Basis of Meaning' states 'seeking one sentence explains one meaning,' etc. For example, in the thirty-first volume of the Mahaparinirvana Sutra, because the Buddha answered Kasyapa's (Kasyapa) question about the indefinite nature of the good roots of icchantikas (icchantika, those who have severed their good roots), whether they are severed or not, Kasyapa asked again: Why does the World-Honored One make indefinite statements? The Buddha said: For example, a doctor's prescriptions are all for curing diseases. Or countless names are spoken under one name, such as Mahaparinirvana, which is also called non-birth, non-arising, non-action, refuge, dwelling, liberation, lamp, and the other shore.
、無畏等；或有一義說無量名，如天帝釋，名憍尸迦、婆蹉婆、摩佉婆、因陀羅、千眼天、舍脂夫、金剛寶頂等；或有無量義說無量名，如佛、如來義異名異；復有一義說無量名，如五陰亦名顛倒、苦諦、四念處、四識住道時、眾生、第一義身戒、心慧解脫、十二緣、三乘、六道、三世等也。」名是能詮，義是名旨，《大經》從義故義為名本，故后二句並義居先。初立一名無量名，不立一義一名，及無量義一名者，為酬迦葉是故不立。若一義一名即當定義，即是迦葉所難之辭，是故不立。此中文意為釋經名，從名詮義，是故四句以名為先，前後雖殊其意不別。《涅槃》云「名」此中雲「句」者，如雲「名詮自性，句詮差別」，今為存於詮差別名，是故云「句」。如雲「妙法蓮華殊于諸典」，即差別也。
次三發者亦二：先通，次「聞教」下別釋。別中亦先散、次束。束中在初住前名教行理，至初住時此三開發，此約修得三德而說，故從發心漸漸微發，至初住位一時頓發，從初受名故云「微發」。又云「若約小乘三解脫」者，性念處慧解脫約理，共念處俱解脫約行，緣念處無疑，解脫約教，應須委釋出其義意。
含涌泉中對四辨者，「教」謂教法，即十界教，「辭」謂言辭，即利他行，「義」謂言旨，即所
【現代漢語翻譯】 現代漢語譯本：無畏等等；或者有一個意義卻有無量的名稱，例如天帝釋（Devendra，眾神之王），又名憍尸迦（Kausika）、婆蹉婆（Vatsapa）、摩佉婆（Maghava）、因陀羅（Indra）、千眼天（Sakra，擁有千眼的統治者）、舍脂夫（Sacideva，舍脂的丈夫）、金剛寶頂等等；或者有無量的意義卻有無量的名稱，例如佛（Buddha）、如來（Tathagata）意義不同，名稱也不同；又有一個意義卻有無量的名稱，例如五陰（Panca-skandha）也叫做顛倒、苦諦（Dukkha-satya）、四念處（Catus-smrtyupasthana）、四識住、道時、眾生（Sattva）、第一義身戒、心慧解脫、十二緣起（Dvadasanga-pratityasamutpada）、三乘（Triyana）、六道（Sad-gati）、三世等等。』名稱是能夠詮釋的，意義是名稱的宗旨，《大經》（Mahayana Sutra）因為重視意義，所以認為意義是名稱的根本，因此後面的兩句都將意義放在前面。最初只建立一個名稱對應無量名稱，而不建立一個意義對應一個名稱，以及無量意義對應一個名稱的情況，是爲了迴應迦葉（Kasyapa）的問題，所以不這樣建立。如果一個意義對應一個名稱，那就成了定義，也就是迦葉所提出的難題，所以不這樣建立。這裡文中的意思是解釋經名，從名稱來詮釋意義，所以這四句以名稱為先，前後雖然不同，但意思沒有區別。《涅槃經》（Nirvana Sutra）中說『名』，這裡說『句』，就像說『名稱詮釋自性，句子詮釋差別』，現在爲了存在於詮釋差別的名稱，所以說『句』。例如說『妙法蓮華經（Saddharma Pundarika Sutra）優於其他經典』，這就是差別。 其次，『三發』也分為兩部分：先是總的說明，然後是『聞教』以下的分別解釋。在分別解釋中，也是先分散，然後是集中。集中說明中，在初住位（Prathama-bhumi）之前叫做教行理，到了初住位時，這三者才開發出來，這是從修得三德（Tri-guna）的角度來說的，所以從發心開始漸漸地微發，到了初住位時，一時頓發，因為最初受到名稱，所以說『微發』。又說『如果從小乘（Hinayana）的三解脫（Tri-vimoksa）來說』，性念處慧解脫是關於理的，共念處俱解脫是關於行的，緣念處無疑解脫是關於教的，應該詳細解釋，說明其中的意義。 包含在涌泉中的四辯才，『教』指的是教法，也就是十界（Ten realms）的教法，『辭』指的是言辭，也就是利他的行為，『義』指的是言語的宗旨，也就是所證悟的真理。
【English Translation】 English version: Fearlessness, etc.; or one meaning with countless names, such as Devendra (king of gods), also named Kausika, Vatsapa, Maghava, Indra, Sakra (thousand-eyed ruler), Sacideva (husband of Sachi), Vajra-bodhi, etc.; or countless meanings with countless names, such as Buddha and Tathagata, different in meaning and name; or one meaning with countless names, such as the five skandhas (Panca-skandha), also called perversion, Dukkha-satya (truth of suffering), Catus-smrtyupasthana (four foundations of mindfulness), four abodes of consciousness, the time of the path, Sattva (sentient beings), the supreme body of morality, mind, wisdom, liberation, Dvadasanga-pratityasamutpada (twelve links of dependent origination), Triyana (three vehicles), Sad-gati (six realms), three periods of time, etc.' Name is what can explain, meaning is the purpose of the name. The Mahayana Sutra values meaning, so it considers meaning the root of the name, hence the latter two sentences place meaning first. Initially, only one name corresponding to countless names is established, not one meaning corresponding to one name, or countless meanings corresponding to one name, to respond to Kasyapa's question, hence it is not established this way. If one meaning corresponds to one name, it becomes a definition, which is the difficulty raised by Kasyapa, so it is not established this way. The meaning here is to explain the name of the sutra, explaining meaning from the name, so these four sentences prioritize the name, though different in order, the meaning is the same. The Nirvana Sutra says 'name,' here it says 'sentence,' like saying 'name explains self-nature, sentence explains difference.' Now, to exist in the name that explains difference, hence it says 'sentence.' For example, saying 'the Saddharma Pundarika Sutra is superior to other scriptures,' that is the difference. Secondly, the 'three developments' are also divided into two parts: first, a general explanation, then a separate explanation from 'hearing the teachings' onwards. In the separate explanation, it is also first dispersed, then concentrated. In the concentrated explanation, before the Prathama-bhumi (first stage of enlightenment) it is called teaching, practice, and principle. When reaching the first stage, these three are developed. This is from the perspective of cultivating the three virtues (Tri-guna), so from the initial aspiration, it gradually develops slightly, and at the first stage, it suddenly develops all at once. Because the name is first received, it is said 'slight development.' Also, 'if speaking from the three liberations (Tri-vimoksa) of the Hinayana,' the wisdom liberation of the nature mindfulness is about principle, the simultaneous liberation of the common mindfulness is about practice, the doubt-free liberation of the conditioned mindfulness is about teaching. It should be explained in detail to clarify its meaning. The four kinds of eloquence contained in the gushing spring, 'teaching' refers to the teachings, that is, the teachings of the Ten realms, 'diction' refers to words, that is, altruistic actions, 'meaning' refers to the purpose of the words, that is, the truth realized.
詮理，余文可知。
三和融中二：初斥，次「今和融」下正融通。初又三：初雙斥二家，次「釋論」下二家引證，三「舊云」下重斥無翻。初如文。次二家引證中初無翻家云「般若尊重、智慧輕薄」者，譯梵為漢，漢音浮淺，故安師云「譯經有五失及三不易」，譯梵為秦，如嚼食與人，令人嘔噦，據此似如非不可翻但薄淡也。今既已翻，非全不可。三重斥無翻者，意在共翻為經，故且廣斥無翻，次方融通二計。于中二：初立舊無翻家，次「此未必」下斥。又四：初總舉《大經》，次引今經並折，三「若謂」下縱折，四「若執」下以失意折。初二如文。第三又二：初直以滅度名折，次按經題以大滅度名折。四斥失意如文。次正和融中三：初以今家如前所釋融通，次「大經」下引證融通，何不專憑一理而雙是二家？故引《大經》明雙是意，凡立破之法皆先出彼非，彼二無大非何須固斥？故雙是二解，以三意助之，使雙益其美，復順如來善權益物。三「複次」下助一家用義處中而立，共翻為經。又為二：初明翻意，次「何者」下釋所以。又三：初略立，次「若余」下重略斥二家，三「諸大小」下重立。
四曆法明經中二：先曆法，次約教。初又二：先略明經體，次正明曆法。初文又二：先明此土三法，次「若他
【現代漢語翻譯】 詮理，其餘文句可以理解。
三和融中分為二：首先是駁斥，其次在『今和融』之後是正式的融合貫通。駁斥又分為三：首先是同時駁斥兩家觀點，其次在『釋論』之後是引用兩家的論證，最後在『舊云』之後是再次駁斥不翻譯的觀點。首先的駁斥如原文所述。其次是兩家引證，其中不翻譯的學派認為『般若（Prajna，智慧）尊重，智慧輕薄』，這是因為將梵文翻譯成漢文，漢語音韻顯得浮淺，所以安世高大師說『翻譯佛經有五種失誤和三種不易』，將梵文翻譯成秦文，就像嚼過的食物餵人，令人作嘔，根據這個說法，似乎翻譯並非完全不可行，只是會變得淡薄。現在既然已經翻譯了，就不能說完全不可行。第三次是再次駁斥不翻譯的觀點，意圖在於共同翻譯佛經，所以先廣泛駁斥不翻譯的觀點，然後才融合貫通兩種觀點。其中分為二：首先是確立舊的不翻譯的學派的觀點，其次在『此未必』之後是駁斥。又分為四：首先是總舉《大般涅槃經》（Mahāparinirvāṇa Sūtra），其次是引用現在的佛經並進行辯駁，再次在『若謂』之後是假設性的辯駁，最後在『若執』之後是以失去原意來辯駁。首先和其次如原文所述。第三又分為二：首先是直接以滅度（Nirvana）之名進行辯駁，其次是按照經題以大滅度（Mahāparinirvāṇa）之名進行辯駁。第四次駁斥失去原意如原文所述。其次是正式的和融，分為三：首先是以現在的學派如前面所解釋的那樣進行融合貫通，其次在『大經』之後是引用論證進行融合貫通，為什麼不專門憑藉一個道理而同時肯定兩家觀點呢？所以引用《大般涅槃經》（Mahāparinirvāṇa Sūtra）來闡明同時肯定的意義，凡是確立和駁斥的方法都是先指出對方的錯誤，如果對方沒有大的錯誤，又何必固執地駁斥呢？所以同時肯定兩種解釋，用三種意義來輔助它，使兩種解釋更加完美，又順應如來善巧方便地利益眾生。第三在『複次』之後是幫助一家在用義方面採取中立的立場，共同翻譯佛經。又分為二：首先是闡明翻譯的意圖，其次在『何者』之後是解釋原因。又分為三：首先是簡略地確立，其次在『若余』之後是再次簡略地駁斥兩家觀點，第三在『諸大小』之後是再次確立。
四曆法明經中分為二：首先是曆法，其次是關於教義。首先又分為二：首先是簡略地闡明經的體裁，其次是正式地闡明曆法。首先的文句又分為二：首先是闡明此土的三種法，其次在『若他』之後是闡明其他
【English Translation】 The principle is clear, and the rest of the text is understandable.
Among the three harmonies and integrations, there are two parts: first, refutation; second, under 'Now Harmonizing and Integrating,' the formal harmonization and integration. The refutation is further divided into three: first, simultaneously refuting the views of two schools; second, after 'Explanation,' citing the arguments of the two schools; third, after 'Old Saying,' re-refuting the view of not translating. The first refutation is as stated in the original text. The second is the citation of the two schools, in which the school of not translating believes that 'Prajna (般若, Wisdom) is respected, while wisdom is considered shallow.' This is because when translating Sanskrit into Chinese, the Chinese phonetics appear superficial. Therefore, Master An Shigao said, 'There are five losses and three difficulties in translating scriptures.' Translating Sanskrit into Qin language is like feeding someone chewed food, causing them to vomit. According to this, it seems that translation is not entirely impossible, but it becomes diluted. Now that it has already been translated, it cannot be said that it is completely impossible. The third time is re-refuting the view of not translating, with the intention of jointly translating the scriptures. Therefore, first, broadly refute the view of not translating, and then harmonize and integrate the two views. Among them, there are two parts: first, establishing the old view of the school of not translating; second, after 'This is not necessarily so,' refuting. It is further divided into four: first, generally citing the Mahāparinirvāṇa Sūtra (大般涅槃經); second, citing the current scripture and refuting it; third, after 'If it is said,' hypothetical refutation; fourth, after 'If one insists,' refuting by losing the original meaning. The first and second are as stated in the original text. The third is further divided into two: first, directly refuting by the name of Nirvana (滅度); second, refuting by the name of Mahāparinirvāṇa (大滅度) according to the title of the scripture. The fourth refutation of losing the original meaning is as stated in the original text. The second is the formal harmonization, divided into three: first, harmonizing and integrating with the current school as explained earlier; second, after 'Great Scripture,' citing arguments for harmonization and integration. Why not rely solely on one principle and simultaneously affirm the views of both schools? Therefore, citing the Mahāparinirvāṇa Sūtra (大般涅槃經) to clarify the meaning of simultaneous affirmation. All methods of establishing and refuting first point out the other party's errors. If the other party has no major errors, why stubbornly refute? Therefore, simultaneously affirm both interpretations, using three meanings to assist it, making both interpretations more perfect, and complying with the Tathagata's skillful means of benefiting sentient beings. Third, after 'Furthermore,' assisting one school in taking a neutral position in terms of using meaning, jointly translating the scriptures. It is further divided into two: first, clarifying the intention of translation; second, after 'What is it,' explaining the reason. It is further divided into three: first, briefly establishing; second, after 'If there are others,' briefly refuting the views of the two schools again; third, after 'All great and small,' re-establishing.
The fourth, clarifying the scriptures through the calendar, is divided into two: first, the calendar; second, regarding the teachings. The first is further divided into two: first, briefly clarifying the style of the scripture; second, formally clarifying the calendar. The first sentence is further divided into two: first, clarifying the three dharmas of this land; second, after 'If others,' clarifying other
土」下明諸土六塵。初文又二：初通立三法，次明利鈍互非。初文二：初略徴起，次「舊用」下釋三法相。次明隨根利鈍異故各取者，又二：初總標，次別釋三文。然今古共以法為經者，文從強說，雖別立三法，然聲色兩種必假法通，若睹若聞，不以意思無能令教與心相應。次他土中二：先總立，言「亦六亦偏」者，或一土具六，或一土偏一，或二三四，即如此土具足用三。復有增強，若單雙具，若爾何妨此土根性不等。亦有因味及香觸等，即如下文通釋者是。于中二：先釋六相，次明此土不用之意。次正釋中二，先假問徴起，次「答」下正釋。釋中二：先通辨六塵皆具諸法，次別釋，即正歷諸法。于中二：先寄歷十八界，次「是則」下總結。初文二：初廣約六塵，次略例根識。初六塵中，初色極廣，次聲漸略，餘四全略。初廣色中二：初約色立相，次結成三諦。初又二：初舉一黑色，次青黃下以余色例。初黑色中二：初一「黑」字，歷于有翻無翻及和通等；次正以「黑」字為法界遍說諸法，即是結成三諦也。初文二：先總引《大品》色具諸法，次正借色能詮諸義。于中又三：初詮無翻，次有翻，三和通。初文五義，即為五文。初法本中，先且積「黑」字為諸法之本，即是教本。中雲「左回」等者，此以所表為善惡等
【現代漢語翻譯】 『土』（Earth element）下闡明諸土所包含的六塵（六種感官對像）。初文分為兩部分：首先，總括地建立三種法；其次，闡明根器利鈍的不同。初文又分為兩部分：首先，簡略地提出問題；其次，從『舊用』開始解釋三種法的相狀。接下來，闡明由於眾生根器利鈍不同而各自取捨的情況，又分為兩部分：首先，總括地標明；其次，分別解釋三段經文。然而，現在和過去都以法作為經典，這是從強勢的角度來說的。雖然分別建立了三種法，但聲塵（聲音）和色塵（顏色）這兩種必須通過法塵才能通達。無論是看到還是聽到，如果不通過意思，就無法使教義與心相應。接下來是其他國土中的情況，分為兩部分：首先，總括地建立，『亦六亦偏』指的是，或者一個國土具備六種，或者一個國土偏重於一種，或者二三種四種，就像這個國土具足地運用三種。還有增強的情況，比如單雙具備。如果這樣，又有什麼妨礙這個國土的根性不平等呢？也有因為味塵以及香塵、觸塵等，就像下文通釋的那樣。其中分為兩部分：首先，解釋六相；其次，闡明這個國土不使用的意思。接下來，正式解釋，分為兩部分：首先，假設提問來引出問題；其次，從『答』開始正式解釋。解釋中分為兩部分：首先，普遍辨明六塵都具備諸法；其次，分別解釋，即正式地歷數諸法。其中分為兩部分：首先，寄託于歷數十八界；其次，從『是則』開始總結。初文分為兩部分：首先，廣泛地圍繞六塵；其次，簡略地以根識為例。最初的六塵中，首先是色塵最為廣泛，其次是聲塵逐漸簡略，其餘四種則完全簡略。最初廣泛地闡述色塵，分為兩部分：首先，圍繞色塵建立相狀；其次，總結成為三諦。最初又分為兩部分：首先，舉出一個黑色為例；其次，從青色、黃色開始，用其餘顏色來類比。最初的黑色中分為兩部分：首先，一個『黑』字，歷經有翻、無翻以及和通等；其次，正式地以『黑』字作為法界，普遍地宣說諸法，這就是總結成為三諦。初文分為兩部分：首先，總括地引用《大品般若經》中色塵具備諸法；其次，正式地借用色塵能夠詮釋諸義。其中又分為三部分：首先，詮釋無翻；其次，有翻；第三，和通。初文有五義，即分為五段經文。最初的法本中，首先且積累『黑』字作為諸法的根本，這就是教本。中間說『左回』等，這是以所表述的內容為善惡等。
【English Translation】 『Earth』 elucidates the six dusts (six sense objects) contained within all earths. The initial section is divided into two parts: first, it generally establishes the three dharmas; second, it clarifies the differences in sharpness and dullness of faculties. The initial section is further divided into two parts: first, it briefly raises the question; second, starting from 『old usage,』 it explains the characteristics of the three dharmas. Next, it clarifies how beings take and choose based on the differences in sharpness and dullness of their faculties, again divided into two parts: first, a general indication; second, separate explanations of the three texts. However, both now and in the past, the Dharma is taken as the sutra, which is said from a strong perspective. Although three dharmas are established separately, sound and color must be communicated through the Dharma-dust. Whether seeing or hearing, without relying on thought, one cannot make the teachings correspond with the mind. Next is the situation in other lands, divided into two parts: first, a general establishment, 『also six also partial』 refers to, either one land possesses all six, or one land emphasizes one, or two, three, or four, just like this land fully utilizes three. There are also enhanced situations, such as single and double possession. If so, what prevents the faculties of this land from being unequal? There are also those due to taste, as well as smell and touch, as in the general explanation below. Within this, there are two parts: first, explaining the six aspects; second, clarifying the meaning of not using them in this land. Next, the formal explanation is divided into two parts: first, a hypothetical question is raised to introduce the problem; second, starting from 『answer,』 the formal explanation begins. The explanation is divided into two parts: first, universally distinguishing that all six dusts possess all dharmas; second, separate explanations, that is, formally enumerating all dharmas. Within this, there are two parts: first, entrusting to the enumeration of the eighteen realms; second, starting from 『therefore,』 a conclusion. The initial section is divided into two parts: first, broadly concerning the six dusts; second, briefly exemplifying with roots and consciousnesses. In the initial six dusts, first, color-dust is the broadest, second, sound-dust is gradually abbreviated, and the remaining four are completely abbreviated. The initial broad explanation of color-dust is divided into two parts: first, establishing characteristics around color-dust; second, concluding into the three truths. The initial part is further divided into two parts: first, giving one example of black color; second, starting from blue and yellow, using the remaining colors to analogize. The initial black color is divided into two parts: first, the one word 『black』 goes through having reversal, not having reversal, and combination and communication; second, formally using the word 『black』 as the Dharma-realm, universally proclaiming all dharmas, which is concluding into the three truths. The initial section is divided into two parts: first, generally quoting the Mahaprajnaparamita Sutra that color-dust possesses all dharmas; second, formally borrowing color-dust to be able to explain all meanings. Within this, there are three parts: first, explaining without reversal; second, with reversal; third, combination and communication. The initial section has five meanings, that is, divided into five sections of text. In the initial Dharma-basis, first, accumulate the word 『black』 as the root of all dharmas, which is the teaching-basis. The middle says 『leftward rotation』 etc., this takes what is expressed as good and evil etc.
，左謂偏僻以表于惡，右謂便易以表為善，在上為勝以表無漏，在下為劣以表有漏。亦如梵書，以十一點加於本音，成十二字，各有所表，故知迴轉皆由於墨。次正詮法本，即教行義三。次「黑墨」下成三微發，從淺至深，故云「微發」。從「有黑色」下涌泉。「次又」下約詮裁邪。次「又約」下詮結鬘，結鬘中二義，今亦具之。次「又色」下詮經是由義及訓等。次「有色」下詮不可翻，文略，準前可知。次「又可翻」下共翻為經，今亦詮之，于詮經中具結成三諦，以一切法不出三諦，故非字亦字，即雙照空假。次於一黑色既名為經，經詮諸法，故於經字廣歷十妙，方是今文妙法之經。于中先約跡文自為十即十妙也。于中二：先釋，次「如此解」下結功能。前九可見。十利益中雲「勤學此字」等者，通論五乘皆因勤學，別論今經專能利益佛乘學者。「祿」即是益。次結功能中雲「手不執卷」等者，卷軸是色，今以色法遍一切法，乃見一期佛法常在一塵，豈假執于黃卷經耶？是則一念具讀一期色教，色具眾典未借口言，如來一音出一切音，此中遍詮何殊梵響？一塵即足何須別思？如此勸學豈與夫一經一論至皓首耶？次例余色可知。結成三諦中四：先結三諦，次「不可」下歷事雙非，三「能于」下勸誡，四「若於」下結示
。初如文。次歷事中色中諸法既在一色，故不可說。亦可寄事分別解釋，色是可說，色中諸法則不可見。色為法界無可簡擇，復須簡九以從佛界，即空故無所攝，即假故遍攝，「棄」等重釋于攝，遍攝故不棄，無所攝故遍棄；同一法界故俱是，法界離念故俱非。三勸誡中二：先勸，次「若於」下誡。四結示中二：先結，次示今經意。今經只是開顯十妙，色具十妙及一切法，故是今經意也。
聲中二：先詮諸法，次略示三諦相，余文指同。次「香」下餘四塵例。次引證中雲但舉資生等，余攝有翻等及十妙等，並如前。次余根識中二：先引例，次引證。根識皆為所觀故也。初云「外入」等者，如相傳云：有三藏至此，嗅《春秋》書云有血腥氣，嗅《周易》云有玄氣。故知鼻根具知諸法，故經中鼻根最為委悉。余身根等，例此可知。六塵皆具一切諸法，更互相攝猶如帝網。
次總結，亦不出三諦，文舉塵識，略不列根。又三：初結三諦，次「自在」下嘆，三「若欲」下結用義勢。初文初句假，次空，「通達」下中，識中例知。「何者」下如前，是則俱具三諦等。
次約教中，文不次第五時義足，圓是法華，藏是鹿苑。
次觀心，經中具約前來四段明經，又二：初標、次釋。釋中先無翻中三：初來意
【現代漢語翻譯】 現代漢語譯本：最初就像文那樣，其次經歷事中色中諸法既然都在一色之中，所以不可說。也可以寄託於事來分別解釋，色是可說的，色中的諸法則不可見。色作為法界無可簡擇，還須要簡擇九界以歸於佛界，即是空所以無所攝，即是假所以遍攝，『棄』等於是重釋于攝，遍攝所以不棄，無所攝所以遍棄；同一法界所以都是，法界離念所以都不是。三勸誡中分為二：先是勸，其次『若於』以下是誡。四結示中分為二：先是結，其次是顯示今經的意義。今經只是開顯十妙，色具足十妙及一切法，所以是今經的意義。
聲中分為二：先詮釋諸法，其次略微顯示三諦（Satyatraya）之相，其餘文字可以參照相同之處。其次『香』以下其餘四塵可以作為例子。其次引證中說只舉資生等，其餘攝有翻等以及十妙等，都和前面一樣。其次其餘根識中分為二：先是引例，其次是引證。根識都是作為所觀的對象。最初說『外入』等，如相傳所說：有三藏（Tripitaka）到這裡，嗅《春秋》書說有血腥氣，嗅《周易》說有玄氣。所以知道鼻根具足知曉諸法，所以在經中鼻根最為詳細。其餘身根等，可以依照這個例子來理解。六塵都具足一切諸法，互相攝入就像帝網（Indra's net）一樣。
其次是總結，也不超出三諦（Satyatraya），文字中舉出塵識，略去了根。又分為三：首先是總結三諦，其次『自在』以下是讚歎，第三『若欲』以下是總結用義的趨勢。最初的文字是假，其次是空，『通達』以下是中，識中可以依照這個例子來理解。『何者』以下和前面一樣，這就是都具足三諦等。
其次是關於教（教判）中，文字不按照次第，第五時義足夠了，圓是《法華經》（Lotus Sutra），藏是鹿苑（Mrigadava）。
其次是觀心，經中具足地按照前來的四個段落來闡明經義，又分為二：首先是標示，其次是解釋。解釋中先是無翻中的三：首先是來意
【English Translation】 English version: Initially, it's like the text itself. Then, experiencing the various dharmas within form, since all dharmas are contained within a single form, it is inexpressible. It can also be explained by entrusting it to events, where form is expressible, but the various dharmas within form are invisible. Form, as the realm of dharma (Dharmadhatu), is beyond selection; it is also necessary to select the nine realms to return to the realm of the Buddha (Buddha-dhatu), which is emptiness (Sunyata) and therefore uncontained, which is provisionality (Prajnaparamita) and therefore all-encompassing. 'Rejection' and the like are re-interpretations of 'encompassing.' All-encompassing, therefore not rejecting; uncontained, therefore all-rejecting. Being the same realm of dharma, therefore both are; the realm of dharma is beyond thought, therefore neither is. The three admonishments are divided into two: first, admonishment; second, 'if upon' below is a warning. The four conclusions are divided into two: first, conclusion; second, showing the meaning of this sutra. This sutra merely reveals the ten subtleties (Dasasu-suksmatas), form possesses the ten subtleties and all dharmas, therefore it is the meaning of this sutra.
In sound, there are two parts: first, explaining all dharmas; second, briefly showing the aspect of the Three Truths (Satyatraya), the remaining text can refer to the same. Next, the remaining four dusts from 'fragrance' below can be taken as examples. Next, the citation says only to mention sustenance, etc., the remaining encompassing reversals, etc., and the ten subtleties, etc., are all as before. Next, in the remaining roots and consciousnesses, there are two parts: first, citing examples; second, citing evidence. Roots and consciousnesses are both objects of observation. The first saying 'external entry,' etc., as tradition says: a Tripitaka master came here, smelled the Book of Spring and Autumn and said there was a bloody smell, smelled the Book of Changes and said there was a mysterious energy. Therefore, it is known that the nose root possesses the knowledge of all dharmas, so the nose root is the most detailed in the sutra. The remaining body roots, etc., can be understood according to this example. The six dusts all possess all dharmas, mutually encompassing each other like Indra's net.
Next is the summary, which also does not go beyond the Three Truths (Satyatraya). The text mentions dust and consciousness, omitting the roots. Again, there are three parts: first, summarizing the Three Truths; second, 'at ease' below is praise; third, 'if you wish' below is summarizing the trend of using meaning. The initial text is provisionality (Prajnaparamita), the second is emptiness (Sunyata), 'thoroughly understanding' below is the middle way, understanding in consciousness can follow this example. 'What' below is the same as before, which is possessing the Three Truths, etc.
Next, regarding the teachings (doctrinal classification), the text does not follow the order, the meaning of the fifth period is sufficient, the complete teaching is the Lotus Sutra (Saddharma Pundarika Sutra), the storehouse teaching is Mrigadava (Deer Park).
Next is contemplation of the mind, the sutra fully explains the meaning of the sutra according to the previous four sections, again divided into two: first, indication; second, explanation. In the explanation, first is the three in no reversal: first, the intention
，次正約十五義，三結。初華嚴一塵有大千經卷，如《止觀》第三記。次例有翻者，先釋，次結。初文又五：初如文。次文云慧行觀理，理體漸深，故慧行為經；行行屬事，事門不同，惑相非一，治法亦多，以多對治，共顯深理，故行行為緯。三類和通有無者，若定無翻應同前五，若定有翻應同后五，一切教中雖不見名心為此二五各十五名，當知不定有翻無翻，今但名心則遍於三十，而不使二家有怨。
次曆法中三：先略舉大小兩乘，明大有多含；次「觀一心」下總具法；三「如此」下正歷有翻無翻等。乃至十妙，文略。初文中言「隘路不受二人並行」者，《大經》第五百解脫中雲無窄隘等，如《止觀》第六記。已前釋通別名竟。
次第二釋體中二：先總明來意，次開章正釋。初文又二：先正明來意，次「體者」下正明說體意。初文二：初對上名以明來意，次對下宗用以明來意。初言「總說」者，名含下三，三是總中之別，體又三中之別，未涉諸義，故頓點三軌之中體屬真性。次「真性」下對宗用，可知。次明說體意中四：初約部嘆，次「非但」下約行解嘆，三「文云」下引兩文證不可說，四「又云」下正明被機名為因緣。所言「眾義之都會」者，本跡二門皆歸實相，一代義旨咸契于體，余如文。
【現代漢語翻譯】 現代漢語譯本：接下來是關於十五個意義的校正，分為三個結論。首先，如《止觀》第三卷所記載，華嚴經中一微塵里包含著大千世界的經卷。其次，按照慣例，對於有翻譯的內容，先解釋，然後總結。第一部分又分為五個方面：首先，如原文所述。其次，原文說慧行觀理，理體逐漸深入，所以慧行被稱為經；行行屬於實踐，實踐的門徑不同，迷惑的表象也非單一，治療的方法也很多，用多種方法來對治，共同彰顯深刻的道理，所以行行被稱為緯。第三類是調和貫通有和無的情況，如果確定沒有翻譯，應該和前面的五個方面相同；如果確定有翻譯，應該和後面的五個方面相同。一切教義中雖然沒有明確說明心是這兩種情況各自的十五個名稱，但應該知道有翻譯和沒有翻譯的情況是不確定的，現在只用心這個名稱就遍及三十個方面，而不使兩家產生怨恨。 接下來在曆法中有三個方面：首先，簡略地舉出大小乘，說明大乘包含更多；其次，在『觀一心』之後，總括地具備了所有法；第三，在『如此』之後，正式地列舉有翻譯和沒有翻譯等情況。乃至十妙，原文簡略。最初的部分中提到『隘路不受二人並行』，如《大經》第五百解脫中所說，沒有狹窄等，如《止觀》第六卷所記載。以上是對通用名稱和特殊名稱的解釋。 接下來第二部分解釋體，分為兩個方面：首先，總的說明來意，然後展開章節正式解釋。第一部分又分為兩個方面：首先，正式說明來意，其次，在『體者』之後，正式說明說體的意義。第一部分分為兩個方面：首先，對照上面的名稱來說明來意，其次，對照下面的宗用來說明來意。首先說『總說』，是指名稱包含下面的三個方面，這三個方面是總括中的區別，體又是三個區別中的區別，還沒有涉及到各種意義，所以立即點明三軌之中體屬於真性。其次，在『真性』之後，對照宗用，可以理解。接下來說明說體的意義，分為四個方面：首先，用部來讚歎，其次，在『非但』之後，用修行和理解來讚歎，第三，在『文云』之後，引用兩段文字來證明不可說，第四，在『又云』之後，正式說明被機稱為因緣。所說的『眾義之都會』，是指本跡二門都歸於實相，一代的義理都契合于體，其餘的如原文所述。
【English Translation】 English version: Next are approximately fifteen meanings to be corrected, with three conclusions. First, as recorded in the third volume of Zhi Guan (止觀, Śamatha-Vipassanā), the Avataṃsaka Sūtra (華嚴經) states that a single dust particle contains the scriptures of a great thousand worlds. Second, according to convention, for content that has been translated, first explain, then summarize. The first part is further divided into five aspects: first, as stated in the original text. Second, the text says that Hui Xing (慧行, wisdom practice) contemplates principle, and the substance of the principle gradually deepens, so Hui Xing is called Jing (經, sūtra); Xing Xing (行行, practice practice) belongs to practice, the paths of practice are different, the appearances of delusion are not singular, and the methods of treatment are also many. Using multiple methods to counteract, together revealing profound principles, so Xing Xing is called Wei (緯, weft). The third category is harmonizing and connecting existence and non-existence. If it is determined that there is no translation, it should be the same as the previous five aspects; if it is determined that there is a translation, it should be the same as the latter five aspects. Although in all teachings, it is not explicitly stated that the mind is the fifteen names for each of these two situations, it should be known that the situations of having translation and not having translation are uncertain. Now, only using the name 'mind' encompasses thirty aspects, without causing resentment between the two schools. Next, in the calendar, there are three aspects: first, briefly mentioning the Great and Small Vehicles (大小乘), clarifying that the Great Vehicle contains more; second, after 'contemplating one mind' ('觀一心'), comprehensively possessing all dharmas; third, after 'like this' ('如此'), formally listing situations such as having translation and not having translation. Even the ten mysteries are briefly mentioned in the text. The initial part mentions 'a narrow road does not allow two people to walk side by side,' as stated in the five hundredth liberation in the Mahāparinirvāṇa Sūtra (大經), there is no narrowness, as recorded in the sixth volume of Zhi Guan. The above is the explanation of general and specific names. Next, the second part explains the substance, divided into two aspects: first, generally explaining the intention, then unfolding the chapters to formally explain. The first part is further divided into two aspects: first, formally explaining the intention, second, after 'the substance' ('體者'), formally explaining the meaning of explaining the substance. The first part is divided into two aspects: first, comparing with the above names to explain the intention, second, comparing with the below purpose to explain the intention. First saying 'general explanation' ('總說') means that the name contains the following three aspects, these three aspects are distinctions within the general, and the substance is a distinction within the three distinctions, not yet involving various meanings, so immediately pointing out that among the three tracks, the substance belongs to true nature. Second, after 'true nature' ('真性'), comparing with the purpose, it can be understood. Next, explaining the meaning of explaining the substance, divided into four aspects: first, praising with the division; second, after 'not only' ('非但'), praising with practice and understanding; third, after 'the text says' ('文云'), quoting two passages to prove the unspeakable; fourth, after 'also says' ('又云'), formally explaining that being received by the capacity is called cause and condition. What is said as 'the meeting place of all meanings' ('眾義之都會') refers to the fact that both the original and trace gates return to reality, and the meaning of an entire era aligns with the substance, the rest is as stated in the original text.
正解中自為七門，初正顯體，又開四意。初如文。次文中雲「此亦通濫」者，大小乘中俱有真諦，以濫小故，是故不可。但以真諦為今經體，借使大乘亦不免濫，故云「大乘亦復多種」。以衍門中六種真諦，今經唯在一切法中以為真諦是今經體也。
私破古人此體通因果及引經論，初中雲「為變為不變」等者，夫因為能通、果為所通，若因變為果，則無能所，故變則不可。若不變者，因至果邊，因與果並，故無斯理，故不變不可。次從「若別有法」去縱難，若因自住因不變為果，別立一法通因至果者，當知此因非果家之因，果亦非是因家之果，因果自住則非佛果之經體也。云何乃言體通因果耶？「法華」至「果德也」者，初句述古人上引文立體，此乃下破古立體。經文上句雖云「佛自住大乘」，下句既云「如其所得法，以此度眾生」，故知乘本證得之理，以御眾生。御謂控御，制勒眾生，此之制勒非住果德實相之體，是故不得偏用自住之言以為果體。「普賢」至「今皆不用」者，此責古人引彼因果，以證經體，彼文正可用證經宗。經文但云因之與果不離實相，是故可證因果為宗。若證經體，應雲實相不離因果，此則宗家之體。故知古人所引，但成證於體家之宗，是故不取。又有人云：因之與果，各立本末，薩
【現代漢語翻譯】 現代漢語譯本：
正解中分為七個部分，首先是正式闡釋體性，又展開四種意義。首先如文所示。其次，文中說「此亦通濫」的意思是，大小乘中都有真諦，因為會混淆小的方面，所以不可以這樣說。但是以真諦作為這部經的體性，即使是大乘也難免混淆，所以說「大乘亦復多種」。在衍門中的六種真諦中，這部經只在一切法中以真諦作為經的體性。 私下駁斥古人認為此體性貫通因果，並引用經論的觀點。首先，關於「為變為不變」等問題，原因是能通達，果是所通達。如果因變為果，就沒有能和所的區別，所以變化是不可以的。如果不變化，因到達果的邊緣，因和果並列，所以沒有這樣的道理，所以不變也是不可以的。其次，從「若別有法」開始進行縱向的詰難，如果因自身安住于因，不變化為果，另外設立一個法貫通因到果，那麼應當知道這個因不是果家的因，果也不是因家的果，因果各自安住，那就不是佛果的經體了。怎麼能說體性貫通因果呢？「法華」到「果德也」的部分，第一句是敘述古人引用經文來確立體性，這是下面駁斥古人所立的體性。經文上句雖然說「佛自住大乘」，下句既然說「如其所得法，以此度眾生」，所以知道乘是原本證得的道理，用來駕馭眾生。駕馭就是控制，約束眾生，這種約束不是安住于果德實相的體性，所以不能偏用自住的說法作為果體。「普賢」到「今皆不用」的部分，這是責備古人引用彼經的因果，來證明經的體性，那段經文正好可以用來證明經的宗旨。經文只是說因和果不離實相，所以可以證明因果是宗旨。如果要證明經的體性，應該說實相不離因果，這才是宗家的體性。所以知道古人所引用的，只是成就了體家的宗旨，所以不採用。又有人說：因和果，各自確立本末，薩(薩，菩薩的簡稱)
【English Translation】 English version:
In the correct explanation, there are seven sections. First, there is the formal exposition of the substance (體性, tǐxìng), and then four meanings are unfolded. First, as the text shows. Secondly, the meaning of 'this also universally applies' in the text is that both the Small Vehicle (小乘, xiǎochéng) and the Great Vehicle (大乘, dàchéng) have the true reality (真諦, zhēndì), but because it would be confused with the smaller aspects, it is not appropriate to say so. However, taking the true reality as the substance of this scripture, even the Great Vehicle cannot avoid confusion, so it says 'the Great Vehicle is also of many kinds'. Among the six kinds of true reality in the Derivation Gate (衍門, yǎnmén), this scripture only takes the true reality in all dharmas as the substance of the scripture. Privately refuting the ancient view that this substance pervades cause and effect, and citing scriptures and treatises. First, regarding the question of 'whether it changes or does not change', the cause is what can penetrate, and the effect is what is penetrated. If the cause changes into the effect, there is no distinction between what can and what is penetrated, so change is not possible. If it does not change, the cause reaches the edge of the effect, and the cause and effect are juxtaposed, so there is no such principle, so no change is also not possible. Secondly, starting from 'if there is another dharma', a vertical refutation is made. If the cause itself abides in the cause and does not change into the effect, and another dharma is established to connect the cause to the effect, then it should be known that this cause is not the cause of the effect family, and the effect is not the effect of the cause family. If the cause and effect each abide, then it is not the substance of the scripture of the Buddha's fruit. How can it be said that the substance pervades cause and effect? The part from 'Lotus Sutra (法華, Fǎhuá)' to 'fruit virtue (果德, guǒdé)' , the first sentence is a narration of the ancients citing scriptures to establish the substance, which is the refutation below of the substance established by the ancients. Although the upper sentence of the scripture says 'the Buddha himself abides in the Great Vehicle', since the lower sentence says 'according to the dharma he has attained, he uses this to liberate sentient beings', it is known that the vehicle is originally the principle of attainment, used to control sentient beings. Control means to restrain and control sentient beings. This kind of restraint is not abiding in the substance of the reality of fruit virtue, so one cannot partially use the saying of self-abiding as the fruit substance. The part from 'Samantabhadra (普賢, Pǔxián)' to 'now all are not used', this is to blame the ancients for citing the cause and effect of that scripture to prove the substance of the scripture. That passage of scripture can be used to prove the purpose of the scripture. The scripture only says that cause and effect are inseparable from reality, so it can prove that cause and effect are the purpose. If you want to prove the substance of the scripture, you should say that reality is inseparable from cause and effect, which is the substance of the family of purpose. Therefore, it is known that what the ancients cited only achieves the purpose of the family of substance, so it is not adopted. Also, some people say: cause and effect, each establish the root and branch, Bodhisattva (薩, Sà)
婆若是果智，餘者謂果上萬德；今明乘體，何須因果之上各立本末？本末為體與體永殊，廣狹與一體異體等亦復非體。古人之意，以一體乘為今經體，以異體乘為余經體；今家意以實相為體，彼人既云般若相應，為與何等般若相應？故不可也。又人云：無所得相應行等並是具度，不應為體。又人云：六度等者有理度事度，名為世出世雜，去果既遠，故名遠乘；道品一向是出世法，去果近故，名為近乘。是故近遠俱是乘體亦不可依。乃至廣破又四句者，初句云度之與品，俱與無所得心相應，俱是出世；俱有得者，有所得心相應，俱是世間。第三句如向釋也。第四句者，意言道品有約位故，則有有漏及以無漏，是故名為世出世雜。大乘六度，一向無雜，所以四句互有遠近及俱遠近。
「私謂」者，章安判前諸師所解。初「白牛」等者，無漏般若稱之為「白」，故知白牛非乘體也。從「中邊分別論」去，章安引五論以出乘體，皆非具度。先釋，次結。初釋中初引《中邊分別論》者，即第一乘本以為乘體。次《唯識論》展轉相由以釋乘義，真如居初即是乘本，本即體也。次《攝論》中有三不同，第一乘因以本為因，因謂真如，即乘體也。次《法華論》，云「隱顯」者，平等法身名之為隱，隱在於纏，涅槃是顯，已成滿故
【現代漢語翻譯】 現代漢語譯本 如果說般若是果智（證得果位的智慧），其餘的都可稱為果位上的萬德（各種功德）；現在闡明的是乘體的道理，為何要在因和果之上分別建立本和末呢？本末與體是永遠不同的，廣狹與一體、異體等概念也與體不同。古人的意思是，以一體乘為《今經》（指目前所講的經典）的體，以異體乘為其他經典的體；現在的意思是，以實相為體。如果有人說與般若相應，那是與何種般若相應呢？所以這種說法是不可以的。又有人說：與無所得相應的行等都是具足的度，不應該作為體。還有人說：六度等有理度（從道理上理解的度）和事度（從行為上實踐的度），名為世間和出世間混雜，距離果位較遠，所以稱為遠乘；道品（三十七道品）一向是出世間的法，距離果位近，所以稱為近乘。因此，近乘和遠乘都作為乘體也是不可取的。乃至廣泛地破斥了四句的說法，第一句說度與品，都與無所得心相應，都是出世間的；都有所得者，與有所得心相應，都是世間的。第三句如前面解釋的。第四句的意思是說道品因為有位次，所以有有漏和無漏，因此名為世間和出世間混雜。大乘的六度，一向沒有混雜，所以四句互相有遠近以及俱遠近。
『私謂』（我個人認為）是章安（隋代天臺宗僧人）評判之前各位法師的解釋。最初的『白牛』等，無漏的般若被稱為『白』，所以知道白牛不是乘體。從『中邊分別論』開始，章安引用五部論來闡述乘體，都不是具足的度。先解釋，后總結。最初的解釋中，首先引用《中邊分別論》，即第一乘的根本作為乘體。其次，《唯識論》通過展轉相依的關係來解釋乘的意義，真如居於最初，就是乘的根本，根本就是體。其次，《攝論》中有三種不同，第一乘的因以本為因，因指真如，就是乘體。其次，《法華論》中，說『隱顯』，平等法身名為隱，隱在於煩惱的纏縛，涅槃是顯，因為已經成就圓滿。
【English Translation】 English version If prajna (wisdom) is the wisdom of the fruit (the wisdom attained at the stage of fruition), then the rest can be called the myriad virtues on the fruit; now that we are clarifying the principle of the essence of the vehicle, why should we establish root and branch separately on the cause and the effect? The root and branch are eternally different from the essence, and the concepts of broad and narrow, one essence and different essence, are also different from the essence. The ancients meant that the one-essence vehicle is the essence of 'this sutra' (referring to the current sutra being discussed), and the different-essence vehicle is the essence of other sutras; the current meaning is that reality is the essence. If someone says it corresponds to prajna, then what kind of prajna does it correspond to? Therefore, this statement is unacceptable. Furthermore, some say that practices corresponding to non-attainment, etc., are complete perfections and should not be considered the essence. Still others say that the six perfections, etc., have the perfection of principle (understanding in principle) and the perfection of practice (practical application in action), which are called worldly and transworldly mixed, and are far from the fruit, so they are called distant vehicles; the path factors (thirty-seven factors of enlightenment) are always transworldly dharmas, close to the fruit, so they are called near vehicles. Therefore, it is unacceptable to consider both near and distant vehicles as the essence of the vehicle. Furthermore, there is extensive refutation of the four statements. The first statement says that both perfections and factors correspond to the mind of non-attainment and are transworldly; those who have attainment correspond to the mind of attainment and are worldly. The third statement is as explained earlier. The meaning of the fourth statement is that the path factors have positions, so they have defiled and undefiled aspects, therefore they are called worldly and transworldly mixed. The six perfections of the Mahayana are always unmixed, so the four statements have near and far, and both near and far in relation to each other.
'Privately I think' refers to the interpretations of the previous masters as judged by Zhang'an (a monk of the Tiantai school in the Sui Dynasty). The initial 'white ox', etc., refers to undefiled prajna as 'white', so we know that the white ox is not the essence of the vehicle. Starting from the 'Madhyāntavibhāga-bhāṣya' (Treatise on Distinguishing the Middle and the Extremes), Zhang'an cites five treatises to explain the essence of the vehicle, none of which are complete perfections. First explain, then conclude. In the initial explanation, the first citation of the 'Madhyāntavibhāga-bhāṣya' takes the root of the first vehicle as the essence of the vehicle. Secondly, the 'Vijñāptimātratāsiddhi' (Treatise on the Establishment of Consciousness-Only) explains the meaning of the vehicle through interdependent relationships, with Suchness (Tathata) being the first, which is the root of the vehicle, and the root is the essence. Thirdly, the 'Mahāyānasaṃgraha' (Compendium of the Mahayana) has three differences, the cause of the first vehicle takes the root as the cause, the cause refers to Suchness, which is the essence of the vehicle. Fourthly, in the 'Lotus Sutra Treatise', it says 'hidden and manifest', the equal Dharmakaya (Dharma Body) is called hidden, hidden in the entanglement of afflictions, Nirvana is manifest, because it has already been accomplished completely.
。雖有隱顯，莫非經體。次《十二門論》，第一乘本即是體也。言「乘主」者，由白牛故令至所在，故名為「主」，故不以主用為乘體。
次論體意中四：先徴起，次「釋論」下引論明體意，三「何故」下釋疑，四「此小大」下結。次文言「若有無常」至「三法印」者，《大論》第二十云：「一切法無常，一切法無我，涅槃寂滅。」
問：
寂滅中何以但說一不說多？
答：
初印中說五眾，第二印中說一切皆無我，第三印是果故名寂滅。若說無常，破外五欲之我所也。若說無我，破于內我。我我所破，故是寂滅涅槃。行者觀于無常，便生厭離，既厭苦已存著能觀，故有第二無我觀也。推求能觀至不可得，是一切法無所依止，但歸寂滅，以是義故，說寂滅印也。
問：
摩訶衍中諸法不生一相無相，此中雲何說一切法無我無常，名為法印，二法雲何而不相違？
答：
觀無常即是觀空因緣，猶如觀色唸唸無常即知為空，過去色壞故不可見，故無色相；未來色不生無作無用不可見故，故無色相；現在無住故不可見不可分別，故無色相。無色相故是空無生滅，無生滅及以生滅其實是一，說有廣略耳。
問：
摩訶衍中說一實相，聲聞法中亦應說於一
【現代漢語翻譯】 現代漢語譯本：雖然有隱沒和顯現，但沒有哪個不是經文的本體。其次，《十二門論》，第一乘（指大乘佛法）的根本就是它的本體。說到『乘主』，是因為有白牛（比喻大乘的教法）的引導，才能到達目的地，所以稱為『主』，因此不以『主』的作用作為『乘』的本體。
其次，論述本體意義的內容有四點：首先是提出問題，其次是『釋論』部分引用論典來闡明本體意義，第三是『何故』部分解釋疑問，第四是『此小大』部分總結。接下來，文中的『若有無常』到『三法印』，《大智度論》第二十卷說：『一切法無常，一切法無我，涅槃寂滅。』
問： 在寂滅中，為什麼只說一個『寂滅』，而不說其他的（如『空』、『無相』等）？
答： 第一法印中說了五蘊（色、受、想、行、識），第二法印中說一切法都是無我的，第三法印是果，所以稱為寂滅。如果說無常，是破除外在五欲的『我所』（屬於我的東西）。如果說無我，是破除內在的『我』。『我』和『我所』都被破除了，所以就是寂滅涅槃。修行者觀察無常，就會產生厭離之心，既然厭惡痛苦，就存在執著于能觀的心，所以有第二種無我觀。推求能觀的心，直到不可得，就是一切法沒有所依止，只能歸於寂滅，因為這個緣故，才說寂滅印。
問： 在大乘佛法中，諸法不生，只有一個實相，沒有其他表相。這裡為什麼說一切法無我無常，稱為法印？這兩種說法怎麼不互相違背呢？
答： 觀察無常就是觀察空的因緣，比如觀察色法，唸唸無常，就知道它是空。過去的色法已經壞滅，所以不可見，因此沒有色相；未來的色法沒有產生，沒有作用，所以不可見，因此沒有色相；現在的色法沒有常住，所以不可見，不可分別，因此沒有色相。沒有色相，所以是空，沒有生滅。沒有生滅和有生滅，實際上是一回事，只是說法有廣略的區別。
問： 在大乘佛法中說一實相，在聲聞法中也應該說一實相。
【English Translation】 English version: Although there are concealment and manifestation, none are outside the essence of the scriptures. Next, in the Twelve Gate Treatise (十二門論), the fundamental of the First Vehicle (referring to Mahayana Buddhism) is precisely its essence. When speaking of the 'Vehicle Master' (乘主), it is because of the white ox (an analogy for the teachings of Mahayana) that one is led to the destination, hence it is called 'Master.' Therefore, the function of the 'Master' is not taken as the essence of the 'Vehicle.'
Next, the content discussing the meaning of the essence has four points: First, raising the question; second, the 'Explanation of the Treatise' section quotes the treatise to clarify the meaning of the essence; third, the 'Why' (何故) section explains the doubts; and fourth, the 'This Small and Large' (此小大) section concludes. Following that, the text from 'If there is impermanence' to 'Three Dharma Seals' (三法印), the twentieth volume of the Great Perfection of Wisdom Treatise (大智度論) says: 'All dharmas are impermanent, all dharmas are without self, Nirvana is quiescence.'
Question: In quiescence, why is only one 'quiescence' mentioned, and not others (such as 'emptiness,' 'no characteristics,' etc.)?
Answer: In the first Dharma Seal, the five aggregates (form, feeling, perception, volition, consciousness) are mentioned; in the second Dharma Seal, it is said that all dharmas are without self; the third Dharma Seal is the result, so it is called quiescence. If impermanence is mentioned, it is to break the 'mine' (that which belongs to me) of external five desires. If no-self is mentioned, it is to break the internal 'self.' When 'self' and 'mine' are both broken, it is quiescence Nirvana. The practitioner observes impermanence, and then generates aversion and detachment. Since one detests suffering, there exists attachment to the ability to observe, so there is the second contemplation of no-self. Investigating the ability to observe until it is unattainable means that all dharmas have no reliance, and can only return to quiescence. It is for this reason that the seal of quiescence is spoken of.
Question: In Mahayana Buddhism, all dharmas are unproduced, there is only one reality, without other appearances. Why is it said here that all dharmas are impermanent and without self, and called Dharma Seals? How are these two statements not contradictory?
Answer: Observing impermanence is the cause and condition for observing emptiness. For example, observing form, moment by moment impermanent, one knows that it is empty. Past form has already perished, so it cannot be seen, therefore there is no characteristic of form; future form has not yet arisen, has no function, so it cannot be seen, therefore there is no characteristic of form; present form is not abiding, so it cannot be seen, cannot be distinguished, therefore there is no characteristic of form. Because there is no characteristic of form, it is empty, without arising or ceasing. No arising and ceasing and arising and ceasing are actually the same thing, it is just that the way of speaking has broad and concise differences.
Question: In Mahayana Buddhism, one reality is spoken of, in Sravaka Buddhism, one reality should also be spoken of.
實相法。
答：
聲聞法中三種法印，廣說四種，略說一種。無常即是苦諦集諦，無我即是道諦，寂滅涅槃即是滅諦，是故衍中唯說諸法不生不滅一相無相，無相即是寂滅涅槃。
論云「衍中明法印」者，是法華前共部所說，小乘法印數復不同，故須料簡。若此經中獨明實相為一法印，故須料簡。
三正顯體中三：先約法，次譬，三約諸三法。初文三：初指體，次約三軌簡，三歷諸妙簡。于中又二：初廣約境，次略指餘九妙。
問：
前智行妙初皆悉簡言「境是體是法身，智行是宗是用」，今何故於此諸境一一復簡耶？
答：
通論開權顯實諸法皆體亦如后簡，今取權實相對的示體相，是故簡之。
次譬中二：譬、結。譬中二：重譬、合。初樑柱等譬中三：初正譬體，次「屋若」下譬體功能，三「釋論」下引論。初譬中二：先譬，次合。初文言「非梁」至「屋內之空」者，空譬于體，屋譬于宗，空為所取，屋為能取，能取可多，空不可多，所取是體，體不可多，能取是宗，宗是因果，是故不一。次譬「日月綱天」等者，重舉譬簡。天以日月為綱，地以四海為紀，日月周行遍歷于天，日月可二，天不可二。「公臣輔主」者，公者舉五等之初，五等皆臣共輔于主
【現代漢語翻譯】 現代漢語譯本 實相法。
答：
聲聞法（Śrāvakayāna，小乘佛教）中三種法印（tri-lakṣaṇa），廣說四種，略說一種。無常（anitya）即是苦諦（duḥkha-satya）集諦（samudaya-satya），無我（anātman）即是道諦（mārga-satya），寂滅涅槃（nirvāṇa）即是滅諦（nirodha-satya），是故大乘（Mahāyāna）中唯說諸法不生不滅一相無相，無相即是寂滅涅槃。
論云『大乘中明法印』者，是《法華經》（Saddharma Puṇḍarīka Sūtra）前共部所說，小乘法印數量復不同，故須簡別。若此經中獨明實相為一法印，故須簡別。
三正顯體中三：先約法，次譬，三約諸三法。初文三：初指體，次約三軌簡，三歷諸妙簡。于中又二：初廣約境，次略指餘九妙。
問：
前智行妙初皆悉簡言『境是體是法身（Dharmakāya），智行是宗是用』，今何故於此諸境一一復簡耶？
答：
通論開權顯實諸法皆體亦如后簡，今取權實相對的示體相，是故簡之。
次譬中二：譬、結。譬中二：重譬、合。初樑柱等譬中三：初正譬體，次『屋若』下譬體功能，三『釋論』下引論。初譬中二：先譬，次合。初文言『非梁』至『屋內之空』者，空譬于體，屋譬于宗，空為所取，屋為能取，能取可多，空不可多，所取是體，體不可多，能取是宗，宗是因果，是故不一。次譬『日月綱天』等者，重舉譬簡。天以日月為綱，地以四海為紀，日月周行遍歷于天，日月可二，天不可二。『公臣輔主』者，公者舉五等之初，五等皆臣共輔于主
【English Translation】 English version The Dharma of True Reality.
Answer:
In the Śrāvakayāna (Vehicle of Hearers) Dharma, there are three Dharma seals (tri-lakṣaṇa), broadly speaking four, and concisely speaking one. Impermanence (anitya) is the same as the truth of suffering (duḥkha-satya) and the truth of the accumulation of suffering (samudaya-satya), non-self (anātman) is the same as the truth of the path (mārga-satya), and the quiescence of nirvāṇa (nirvāṇa) is the same as the truth of cessation (nirodha-satya). Therefore, in the Mahāyāna (Great Vehicle), it is only said that all dharmas neither arise nor cease, having one aspect of no-aspect. No-aspect is the same as the quiescence of nirvāṇa.
The treatise says, 'In the Mahāyāna, the Dharma seals are clarified,' which is what was spoken in the shared teachings before the Lotus Sutra (Saddharma Puṇḍarīka Sūtra). The number of Dharma seals in the Śrāvakayāna is different, so it is necessary to distinguish them. If this sutra uniquely clarifies true reality as one Dharma seal, then it is necessary to distinguish it.
The three aspects of correctly revealing the substance are: first, according to the Dharma; second, through analogy; and third, according to the three kinds of three dharmas. The first section has three parts: first, pointing to the substance; second, simplifying according to the three models; and third, enumerating the various subtleties. Within this, there are two parts: first, broadly according to the realm; and second, briefly pointing to the remaining nine subtleties.
Question:
Previously, in the initial subtleties of wisdom and practice, it was all simplified by saying, 'The realm is the substance, is the Dharmakāya (Dharmakāya), wisdom and practice are the purpose and function.' Why is it that now, for each of these realms, it is simplified again?
Answer:
Generally speaking, revealing the provisional and manifesting the real means that all dharmas are the substance, just as in the later simplification. Now, taking the relative aspects of the provisional and the real, the substance and characteristics are shown, therefore it is simplified.
Next, in the analogy, there are two parts: analogy and conclusion. In the analogy, there are two parts: repeated analogy and combination. In the initial analogy of beams and pillars, there are three parts: first, directly analogizing the substance; second, 'if the house' below, analogizing the function of the substance; and third, 'the commentary' below, quoting the treatise. In the initial analogy, there are two parts: first, the analogy; and second, the combination. The initial text says, 'Not the beam' to 'the space within the house,' where the space is an analogy for the substance, and the house is an analogy for the purpose. The space is what is taken, and the house is what takes. What takes can be many, but the space cannot be many. What is taken is the substance, and the substance cannot be many. What takes is the purpose, and the purpose is cause and effect, therefore they are not one. Next, the analogy of 'the sun and moon as the net of the sky,' etc., is a repeated analogy for simplification. The sky uses the sun and moon as its net, and the earth uses the four seas as its boundary. The sun and moon revolve and traverse the sky. There can be two suns and moons, but there cannot be two skies. 'The duke and ministers assist the ruler,' where the duke is the first of the five ranks. All five ranks of ministers jointly assist the ruler.
，五等可多，主不可多。言「五等」者，謂公侯伯子男。公者正也，當爲王者正行天道。候者候也，當爲王者伺候非常。伯者長也，當爲王者長理百姓。子者慈也，當爲王者子愛人民。男者任也，當爲王者任其職理。合文甚略，準前可知。
四引證文二：初正引證，次「故知」下結意。
○次廣簡偽中為二：初敘來意，次廣簡。文自為六：列章，解釋。釋中初約凡中二：初通列，次解釋。初文二：初列，次結。初文意者且約凡簡，文中兼對外道小乘簡者何耶？答：對況來耳。外小尚乃不實，況復鈍使凡夫？次釋中二：先明世間邪惡，次「若周孔」下明世間清正。初文二：先釋，次結。釋中又三：初略判，次「或」下行相，三「內則」下明過患。初如文。次文約行，簡中雲「或髑髏盛屎約多人前」等者，此等皆是鈍使凡夫悉能如是，若利使外道各加所尊及宗計等，乃至神通及韋陀等，今此凡夫如《大論》第十云：「狂有二種，一者人皆知狂，二者惡邪自裸，人不知狂。如南天竺有法師，高座為王說於五戒，多有外道，在座聽法。王時難曰：若言施酒及自飲酒得狂愚者，今時何故狂愚者少，正見者多？諸外道言：善哉善哉！斯難甚深，是禿高座必不能答。以王利故，法師以手指諸外道，更說餘事。外道語王：
【現代漢語翻譯】 現代漢語譯本，五等可以很多，君主不可以多。所說的『五等』，指的是公、侯、伯、子、男。公，是正的意思，應當為君王端正行為，遵循天道。侯，是伺候的意思，應當為君王觀察非常之事。伯，是長者的意思，應當為君王管理百姓。子，是慈愛的意思，應當為君王像愛護子女一樣愛護人民。男，是任用的意思，應當為君王擔當其治理的職責。文字非常簡略，參照前面的內容就可以理解。
四、引證文分為兩部分：首先是正式的引證，其次是『所以知道』以下的總結。
○接下來廣泛地辨別真偽，分為兩部分：首先敘述來意，其次是廣泛地辨別。文章自身分為六個部分：列出章節，解釋章節。解釋章節中，首先概括地辨別凡夫俗子，分為兩部分：首先是總體的列舉，其次是解釋。第一部分分為兩段：首先是列舉，其次是總結。第一段的意思是暫且概括地辨別凡夫俗子，文章中兼帶辨別外道和小乘的原因是什麼呢？回答：是對比襯托罷了。外道和小乘尚且不真實，更何況是遲鈍的凡夫俗子？其次，解釋章節分為兩部分：先說明世間的邪惡，其次是『如果周公孔子』以下說明世間的清正。第一部分分為兩段：先解釋，其次是總結。解釋部分又分為三段：首先是簡略地判斷，其次是『或者』以下的行為表現，第三是『內則』以下說明過患。首先如原文。其次，文章概括行為，辨別中說『或者用頭骨盛糞便在很多人面前』等等，這些都是遲鈍的凡夫俗子都能做到的，如果是聰慧的外道，會加上他們所尊崇的以及宗派的理論等等，乃至神通以及韋陀等等，現在這些凡夫俗子就像《大智度論》第十卷所說：『瘋狂有兩種，一種是人們都知道他瘋狂，另一種是邪惡地裸露身體，人們不知道他瘋狂。』例如南天竺有位法師，在高座上為國王宣講五戒，有很多外道在座聽法。國王當時詰難說：『如果說施酒以及自己飲酒會變得瘋狂愚蠢，那麼現在為什麼瘋狂愚蠢的人少，有正見的人多呢？』那些外道說：『說得好啊！這個問題非常深刻，這個禿頭高座一定不能回答。』因為國王有智慧，法師用手指著那些外道，轉而說其他的事情。外道對國王說：
【English Translation】 English version, The number of 'Five Ranks' (wǔ děng) can be many, but the number of rulers should not be many. The 'Five Ranks' refer to Duke (gōng), Marquis (hóu), Earl (bó), Viscount (zǐ), and Baron (nán). 'Duke' (gōng) means uprightness; they should rectify their conduct for the king and follow the way of heaven. 'Marquis' (hóu) means to wait; they should observe extraordinary events for the king. 'Earl' (bó) means elder; they should manage the people for the king. 'Viscount' (zǐ) means compassion; they should love the people like children for the king. 'Baron' (nán) means to bear responsibility; they should take on the duties of governance for the king. The text is very brief; understanding can be gained by referring to the previous content.
- The citation of texts is divided into two parts: first, the formal citation; second, the conclusion following 'therefore know'.
○ Next, broadly distinguishing between truth and falsehood is divided into two parts: first, narrating the intention; second, broadly distinguishing. The text itself is divided into six parts: listing the chapters, explaining the chapters. In explaining the chapters, first, generally distinguishing ordinary people is divided into two parts: first, a general listing; second, explanation. The first part is divided into two sections: first, listing; second, conclusion. The meaning of the first section is to temporarily and generally distinguish ordinary people. Why does the text also distinguish against external paths (外道, wài dào) and the Small Vehicle (小乘, xiǎo shèng)? The answer is: it is for comparison. If external paths and the Small Vehicle are not true, how much more so are dull ordinary people? Second, the explanation of the chapters is divided into two parts: first, clarifying worldly evil; second, clarifying worldly purity from 'if Duke Zhou and Confucius' onward. The first part is divided into two sections: first, explanation; second, conclusion. The explanation is further divided into three sections: first, a brief judgment; second, the behavior from 'or' onward; third, clarifying the faults from 'inner rules' onward. First, as in the original text. Second, the text summarizes behavior. In the distinction, it says 'or using a skull to hold feces in front of many people', etc. These are all things that dull ordinary people can do. If they were clever externalists, they would add what they revere and the theories of their sects, even supernatural powers and Skanda (韋陀, wéi tuó), etc. Now, these ordinary people are like what is said in the tenth volume of the Mahaprajnaparamita Sutra (《大智度論》, Dà Zhìdù Lùn): 'There are two kinds of madness: one is that people know they are mad, the other is that they are evilly naked, and people do not know they are mad.' For example, in South India, there was a Dharma master who was lecturing on the Five Precepts (五戒, wǔ jiè) to the king from a high seat, and there were many externalists listening in the audience. The king then questioned, 'If it is said that giving alcohol and drinking alcohol oneself will lead to madness and foolishness, then why are there fewer mad and foolish people now, and more people with right views?' Those externalists said, 'Well said! This question is very profound; this bald-headed high seat will certainly not be able to answer.' Because the king was wise, the Dharma master pointed to those externalists and turned to talk about other things. The externalists said to the king:
是難甚深果不能答，恥所不知，更說餘事。王語外道：高座答訖，將護汝故不以言說。曏者指汝，云是狂不少，汝等以灰涂身，裸形無恥，以人髑髏盛屎而食，拔髮臥刺，倒懸熏鼻，冬則入水，夏則火炙，皆是狂相。又汝言賣肉賣鹽，便言失法；于天祀中，得牛佈施，即時賣之，即言得法，牛即是肉，是狂惑人。法師護汝而不說之。」且約行事，與鈍使同。「晡食」者，字書云「申時食」也。又《楚辭》云「餔其糟糠」，謂進食也。「譎」權詐也。齊桓公正而不譎，譎詭變異也。
次世間正法中又三：先雜明，次引經，三結斥。總而言之，不出人天。言「周孔經籍」者，周公制禮，孔子刪詩，「經」謂五經七九等也。「籍」謂墳籍，即三墳也。三墳謂三皇之書。「典」謂五典，即五帝之書。古人書簡，故籍篇等字皆從竹也。「治法」謂治家治國之法，在忠在孝也。「禮法」如三禮等，「兵法」如六韜等，「醫法」如神農等，「天文」者如孔子有三備卜經，上知天文，中知人事，下知地理。「八卦」者，東震、西兌、南離、北坎、西北干、西南坤、東南巽、東北艮，一卦生七，七八五十六，並八純卦合六十四卦。各卦系象彖等詞非此可盡，善占者以此能知一切。「五行」如《止觀》第六記。「親」謂六親，謂父母
【現代漢語翻譯】 現代漢語譯本：如果外道因為問題過於深奧而無法回答，或者因為羞於承認自己不知道，就轉移話題說其他的事情。國王對外道說：『法師已經回答完畢，只是爲了照顧你的面子才沒有明說。剛才法師指著你們，說你們是狂妄無知的人。你們這些人用灰涂身，裸體**，用人的頭蓋骨盛糞便吃，拔掉頭髮，睡在帶刺的床上，倒掛起來用煙燻鼻子，冬天就跳進水裡，夏天就用火烤自己，這些都是瘋狂的表現。而且你說賣肉賣鹽就是違法，但在祭天儀式中，得到牛作為佈施，立刻就賣掉，就說是合法，牛就是肉，這真是迷惑人。法師是保護你才沒有說穿。』這實際上是說他們的行為和愚鈍的人一樣。『晡食』，在字典里解釋為『申時吃飯』。而且《楚辭》里說『餔其糟糠』，就是指吃飯。『譎』是權詐的意思。齊桓公公正而不權詐，權詐就是詭異多變。 接下來是世間正法，又分為三個部分：第一是雜明，第二是引經，第三是總結斥責。總的來說，不出人天善法的範圍。說到『周孔經籍』，周公制定禮儀，孔子刪定詩經，『經』指的是五經、七經、九經等。『籍』指的是墳籍，也就是三墳。三墳指的是三皇的書。『典』指的是五典，也就是五帝的書。古人寫字用竹簡，所以籍、篇等字都從竹字頭。『治法』指的是治家治國的方法，在於忠誠和孝順。『禮法』比如三禮等，『兵法』比如六韜等，『醫法』比如神農等，『天文』方面，孔子有三備卜經，上知天文，中知人事，下知地理。『八卦』指的是東震（震，表示雷），西兌（兌，表示澤），南離（離，表示火），北坎（坎，表示水），西北干（干，表示天），西南坤（坤，表示地），東南巽（巽，表示風），東北艮（艮，表示山），每一卦生出七個爻，七八五十六，加上八個純卦，一共六十四卦。每個卦的卦辭、爻辭、彖辭等內容無法在此詳盡說明，善於占卜的人可以用此來了解一切。『五行』就像《止觀》第六卷里記載的那樣。『親』指的是六親，也就是父母
【English Translation】 English version: If the heretics were unable to answer because the questions were too profound, or were ashamed to admit their ignorance, they would change the subject and talk about other things. The king said to the heretics: 'The Dharma master has already answered, but he didn't say it explicitly to save your face. Just now, the Dharma master pointed at you and said that you are arrogant and ignorant people. You people smear yourselves with ash, go naked, use human skulls to hold excrement and eat it, pull out your hair, sleep on thorny beds, hang upside down and smoke your noses, jump into the water in winter, and burn yourselves with fire in summer. These are all signs of madness. Moreover, you say that selling meat and salt is illegal, but in the heavenly sacrifice, you receive a cow as alms and immediately sell it, saying that it is legal. A cow is meat, this is truly deceiving people. The Dharma master is protecting you by not exposing you.' This is actually saying that their behavior is the same as that of dull people. 'Bu Shi' (晡食), in the dictionary, is explained as 'eating at Shen time' (申時, between 3pm and 5pm). Moreover, the 'Chu Ci' (楚辭) says 'Bu qi zao kang' (餔其糟糠), which refers to eating. 'Jue' (譎) means cunning and deceitful. Duke Huan of Qi was just and not cunning. Cunning is strange and changeable. Next is the mundane righteous Dharma, which is further divided into three parts: first, miscellaneous clarification; second, quoting scriptures; and third, concluding with rebuke. In general, it does not go beyond the scope of human and heavenly good Dharma. Speaking of 'Zhou Kong Jing Ji' (周孔經籍), Duke Zhou established rituals, and Confucius edited the Book of Poetry. 'Jing' (經) refers to the Five Classics, Seven Classics, Nine Classics, etc. 'Ji' (籍) refers to the Fun Ji (墳籍), which is the Three Graves (三墳). The Three Graves refer to the books of the Three Sovereigns. 'Dian' (典) refers to the Five Canons (五典), which are the books of the Five Emperors. Ancient people wrote on bamboo slips, so the characters Ji (籍), Pian (篇), etc., all have the bamboo radical. 'Zhi Fa' (治法) refers to the methods of governing the family and the country, which lie in loyalty and filial piety. 'Li Fa' (禮法) such as the Three Rites, 'Bing Fa' (兵法) such as the Six Secret Teachings, 'Yi Fa' (醫法) such as Shennong, and in terms of 'Tian Wen' (天文, astronomy), Confucius had the Three Prepared Divination Classics, knowing astronomy above, human affairs in the middle, and geography below. 'Ba Gua' (八卦, Eight Trigrams) refers to East Zhen (震, representing thunder), West Dui (兌, representing lake), South Li (離, representing fire), North Kan (坎, representing water), Northwest Qian (干, representing heaven), Southwest Kun (坤, representing earth), Southeast Xun (巽, representing wind), Northeast Gen (艮, representing mountain). Each trigram generates seven lines, seven eights are fifty-six, plus the eight pure trigrams, making a total of sixty-four trigrams. The words of the trigrams, lines, and judgments of each trigram cannot be fully explained here. Those skilled in divination can use this to understand everything. 'Wu Xing' (五行, Five Elements) is like what is recorded in the sixth volume of 'Zhi Guan' (止觀). 'Qin' (親) refers to the Six Relatives, which are parents
兄弟妻子，各有其親。「社」謂后土，「稷」謂后稷，略如《止觀》第六第十記。非父母無以生，非師長無以成，非君主無以榮，人生在三事之如一，國安所以家安，家安所以行孝，是故先須安其國也。「鳥不暇棲」等者，若準儒宗，獺未祭不施網罟，豺未祭不施畋獵，獺二月祭，豺八月祭，所以去奢去泰，湯除三面之羅。古施四面之羅，故祝者曰：「四方無極，入吾網中」，故云「鳥不暇棲」。湯除三面之羅，而祝者曰：「犯命者入吾網中」。「牛馬內向」者，若依周孔之法，牛馬自歸；世間之法尚有斯感，況出世耶？張陵為大蟒所吞，嵇康為鐘會所譖，而記傳云得仙者謬矣。故知此土必無仙術，豈有服靈芝吞玉液令飛昇耶？故西土神通非禪不發，故並結云「愛論屬鈍使」。論謂凡夫所述也。
次約外簡為二：初通敘不實，次「若此」下別出相狀。初如文。次為二：初此方，次西方。初又二，先明見相，次「直是」下結斥。斥中言「不出單四句」者，計天真者仍屬有句，計自然者仍屬無句。所言「縱」者，與而言之，實不可出。次西方中亦二：先明見相，次斥。初文言「外道論力受梨昌募」者，《大論》十八云：「毗耶離梵志等大顧其寶，令與佛論。取其雇已，即以其夜撰《五百明難》，與離昌來至佛所，問
【現代漢語翻譯】 現代漢語譯本：兄弟的妻子和自己各有親屬。『社』指的是后土神，『稷』指的是后稷，大致如同《止觀》第六和第十所記載的。沒有父母就無法出生，沒有師長就無法成就，沒有君主就無法榮耀，人生在於這三件事合為一體。國家安定所以家庭才能安定，家庭安定所以才能行孝道，因此首先必須安定國家。『鳥不暇棲』等說法，如果按照儒家的說法，水獺沒有祭祀之前不使用網，豺沒有祭祀之前不進行狩獵。水獺在二月祭祀，豺在八月祭祀，這是爲了去除奢侈和過度。商湯廢除了三面的羅網。古代設定四面的羅網，所以祝禱的人說：『四方沒有邊際，進入我的網中』，所以說『鳥不暇棲』。商湯廢除了三面的羅網，而祝禱的人說：『違抗命令的人進入我的網中』。『牛馬內向』，如果按照周公和孔子的法則，牛馬會自己歸順；世間的法則尚且有這樣的感應，更何況是出世間的法則呢？張陵被大蟒蛇吞噬，嵇康被鐘會陷害，而記載傳說他們得道成仙是錯誤的。所以知道這個地方一定沒有仙術，哪裡有服用靈芝、吞嚥玉液就能飛昇的呢？所以在西土，神通不是通過禪定就無法產生，所以一併總結說『愛論屬於遲鈍的使者』。『論』指的是凡夫俗子的言論。 其次，從外在的簡略來說，分為兩部分：首先是總的敘述不真實，其次是『若此』以下分別指出各種表象。首先如文中所說。其次分為兩部分：首先是此方（指東方），其次是西方。首先又分為兩部分，先說明所見到的表象，其次是『直是』以下進行總結和駁斥。駁斥中說『不出單四句』，是因為計較天真的人仍然屬於有句，計較自然的人仍然屬於無句。所說的『縱』，是與而言之，實際上不可能超出。其次，在西方中也分為兩部分：先說明所見到的表象，其次是駁斥。開始的文字說『外道論力受梨昌募』，《大論》（《大智度論》）第十八卷說：『毗耶離（地名）的梵志（婆羅門）等非常看重他們的寶物，讓他們與佛辯論。收取了他們的僱傭之後，就在當天晚上撰寫了《五百明難》，與離昌（人名）一起來到佛所，提問。
【English Translation】 English version: Brothers' wives and oneself each have their own relatives. 'She' (社) refers to Houtu (后土, the God of Earth), and 'Ji' (稷) refers to Houji (后稷, the God of Agriculture), roughly as recorded in the sixth and tenth chapters of 'Zhi Guan' (《止觀》). Without parents, one cannot be born; without teachers, one cannot achieve; without a ruler, one cannot be honored. Life lies in these three things becoming one. The country is stable, so the family can be stable; the family is stable, so filial piety can be practiced. Therefore, one must first stabilize the country. The saying 'birds have no time to perch,' according to Confucianism, one should not use nets before otters are sacrificed, and one should not hunt before jackals are sacrificed. Otters are sacrificed in the second month, and jackals are sacrificed in the eighth month, in order to remove extravagance and excess. Tang (湯, a king in ancient China) abolished the three-sided nets. In ancient times, four-sided nets were set up, so the one who prayed said: 'The four directions have no limit, enter my net.' Therefore, it is said, 'birds have no time to perch.' Tang abolished the three-sided nets, and the one who prayed said: 'Those who violate the command enter my net.' 'Cattle and horses turn inward,' according to the laws of Duke Zhou (周公) and Confucius (孔子), cattle and horses would return on their own. Even worldly laws have such influence, how much more so the laws of transcending the world? Zhang Ling (張陵, founder of Taoism) was swallowed by a large python, and Ji Kang (嵇康, a scholar) was slandered by Zhong Hui (鐘會), but the records and legends that they attained immortality are false. Therefore, it is known that there is definitely no immortality in this land. How can there be flying ascension by taking lingzhi (靈芝, a type of fungus) and swallowing jade liquid? Therefore, in the Western Lands, supernatural powers cannot arise without meditation, so it is concluded that 'love of debate belongs to dull messengers.' 'Debate' refers to the words of ordinary people. Secondly, in terms of external brevity, it is divided into two parts: first, a general narrative of untruth, and second, from 'if this' onwards, separately pointing out various appearances. First, as stated in the text. Second, it is divided into two parts: first, this land (referring to the East), and second, the West. First, it is further divided into two parts: first, explaining the seen appearances, and second, from 'directly is' onwards, summarizing and refuting. The refutation says 'not exceeding single four-line verses' because those who value naturalness still belong to having verses, and those who value spontaneity still belong to not having verses. The 'even if' that is said, is said in relation to, but in reality, it is impossible to exceed. Secondly, in the West, it is also divided into two parts: first, explaining the seen appearances, and second, refuting. The beginning of the text says 'heretics debate and receive Li Chang's recruitment,' the eighteenth volume of the 'Da Lun' (《大智度論》, the Great Treatise on the Perfection of Wisdom) says: 'The Brahmins (梵志) of Vaisali (毗耶離, a place name) and others greatly valued their treasures, letting them debate with the Buddha. After receiving their hire, they wrote the 'Five Hundred Clear Difficulties' that very night, and came to the Buddha with Li Chang (離昌, a person's name), asking questions.'
佛言：為一究竟道，為眾多究竟道？佛言：唯一究竟道，無眾多也。梵志言：我法各說有究竟道。佛言：雖有眾多，皆非究竟。何者？一切皆以邪著，故非究竟。佛言：鹿頭梵志得道不？答言：一切道中其為第一。時鹿頭比丘在佛后扇佛，佛問諸梵志：汝識其不？梵志云：識。慚愧低頭。佛說偈云：各各謂究竟，而若自愛著，各自是非彼，是皆非究竟。是人入論中，明辨義理時，各各相是非，勝負懷憂喜。勝者墮憍坑，負者墜憂獄，是故有智者，不墮此二法。論力汝當知，我諸弟子法，無虛亦無實，汝欲何法求？汝欲壞我論，終無有是處，一切智難勝，適足自毀壞。」長爪緣，如《止觀》第五記，具在無見、亦有亦無見、非有非無見及絕言見中所攝，以彼外道所見巧故所攝處多。次斥中三：先總斥，次「或時」下歷諸句斥，三引證。如是褶牒但是復四句耳。言「或時褶牒有無為有等」者，如《止觀》中直列名而已，此中略解粗寄複句以示其相。初句語略，應云有有有無為有，此是有家之有無也。雖有有無之別，同屬于有，故褶著有中。無等三句，例此可解。若約具足四句，則有中具四皆屬於有，褶著有中。無等三句，準此可見。「百千番牒」者，假使一句復生無量，隨其所生攝屬能生，此之能所不出于見，故非真實。
【現代漢語翻譯】 現代漢語譯本 佛說：究竟的道只有一條，還是有很多條？佛說：只有一條究竟的道，沒有很多條。梵志（婆羅門）說：我的法門各自都說有究竟的道。佛說：雖然有眾多，但都不是究竟。為什麼呢？因為一切都執著于邪見，所以不是究竟。佛說：鹿頭梵志（一個婆羅門的名字）得道了嗎？梵志回答說：在一切道中，他的道是第一。當時鹿頭比丘（一個比丘的名字）在佛身後為佛扇扇子，佛問各位梵志：你們認識他嗎？梵志們說：認識。然後慚愧地低下頭。佛說偈語道：各自都認為自己的道是究竟的，如果執著于自己的見解，就認為自己是對的，別人是錯的，這些都不是究竟。這些人陷入辯論之中，在辨明義理的時候，各自互相爭論是非，勝了就得意，敗了就憂愁。勝的人掉進驕傲的陷阱，敗的人墜入憂愁的地獄，所以有智慧的人，不會陷入這兩種境地。辯論的力量你應該知道，我的弟子所修的法，既不是虛無，也不是實在，你想要從中尋求什麼呢？你想要破壞我的論點，終究是不可能的，一切智是難以戰勝的，只會自取滅亡。』長爪緣（一個事件的名字），如《止觀》（天臺宗的一部著作）第五卷所記載，詳細地說明了無見、亦有亦無見、非有非無見以及絕言見中所包含的內容，因為那些外道的見解非常巧妙，所以包含的內容很多。接下來駁斥中間的三種見解：先總的駁斥，然後從『或時』開始逐句駁斥，最後引用證據。像這樣重疊，只不過是重複四句罷了。所說的『或時重疊有無為有等』，就像《止觀》中只是直接列出名稱而已，這裡稍微解釋一下，粗略地用重複的句子來顯示它的形態。第一句省略了一些詞語，應該說『有有有無為有』，這是有家的有無。雖然有有和有無的區別，但都屬於有，所以重疊地執著于有中。無等三句，可以照此理解。如果按照具足四句來說，那麼有中具足的四句都屬於有，重疊地執著于有中。無等三句，可以參照這個來理解。『百千番重疊』，假設一句重複產生無量句，隨著它所產生的，都歸屬於能產生它的那一句，這些能產生的和所產生的，都沒有超出見解的範圍，所以不是真實的。
【English Translation】 English version The Buddha said: Is there one ultimate path, or are there many ultimate paths? The Buddha said: There is only one ultimate path, not many. A Brahmin (梵志) said: My teachings each claim to have an ultimate path. The Buddha said: Although there are many, none are ultimate. Why? Because all are attached to wrong views, therefore they are not ultimate. The Buddha said: Did the ascetic Lutou (鹿頭梵志) achieve enlightenment? The Brahmin replied: Among all paths, his is the foremost. At that time, the Bhikkhu Lutou (鹿頭比丘) was behind the Buddha, fanning him. The Buddha asked the Brahmins: Do you recognize him? The Brahmins said: We recognize him. Then they lowered their heads in shame. The Buddha spoke in verse, saying: Each claims their path is ultimate, but if they are attached to their own views, they consider themselves right and others wrong; none of these are ultimate. These people fall into debate, and when clarifying the meaning of principles, they argue with each other about right and wrong; winning brings joy, and losing brings sorrow. The winner falls into the pit of arrogance, and the loser falls into the prison of sorrow; therefore, the wise do not fall into these two states. You should understand the power of debate; the Dharma practiced by my disciples is neither void nor real. What do you seek from it? If you wish to destroy my arguments, it will ultimately be impossible; all-knowing wisdom is difficult to overcome, and you will only destroy yourselves.』 The story of Changzhua (長爪緣), as recorded in the fifth volume of Mohe Zhiguan (《止觀》, a Tiantai Buddhist text), explains in detail what is included in the views of non-existence, both existence and non-existence, neither existence nor non-existence, and the view beyond words, because the views of those external paths are very clever, so they include a lot. Next, refute the three middle views: first, a general refutation, then a refutation of each sentence starting with 『sometimes,』 and finally, citing evidence. Such repetition is merely repeating the four sentences. What is said, 『sometimes overlapping existence and non-existence as existence, etc.,』 is like in Mohe Zhiguan where only the names are directly listed; here, it is briefly explained, roughly using repeated sentences to show its form. The first sentence omits some words; it should say 『existence of existence, existence of non-existence as existence』; this is the existence and non-existence of the existence school. Although there is a distinction between existence of existence and existence of non-existence, both belong to existence, so they are overlappingly attached to existence. The three sentences of non-existence, etc., can be understood accordingly. If according to the complete four sentences, then the four sentences complete in existence all belong to existence, overlappingly attached to existence. The three sentences of non-existence, etc., can be understood by referring to this. 『Hundreds of thousands of repetitions,』 suppose a sentence repeatedly produces countless sentences; according to what it produces, all belong to the sentence that produces it; these producing and produced do not go beyond the scope of views, so they are not real.
三約小簡中二：初示小乘名同，同有實相中道；次「然小乘」下釋其體異，又三：初釋初句，次「真無漏」下釋大集經意，三「對前」下結非真體。
四對偏簡中二：初明簡意，次「如摩訶」下正簡者，前對小簡即三藏小乘，今對偏簡即對通別二教及前四味中諸偏教，故今文中仍有二乘者，即通教二乘耳，故云「三人同斷」等。所以不云三藏菩薩者，義同凡故，雖無邪倒，未斷惑故。于中又二：初約教，次約五時。初約教中又三：初空對不空簡，次「見不空」下直就不空簡，三「釋論云」下約一相攝無量相簡。此之三文展轉生后。何者？由共位菩薩中有利根者，能見不空，即指不空為今經體，以此不空復有教道帶方便說，故云「但中不但中」，即次不次行相別故。此不但中攝一切法，中無中相，故云「一相」。此之一相入無量相，故云「相入」。故有第三文來，意在此也。初文二：初引《大品》示相，次引《大經》證成。初文者，即通教位，從始至終，待至法華，方乃被會，即其人也。初文又二：初正釋，次「共實相」下還引《大品》斥，次引《大經》言無智慧，亦斥奪之辭，非無自智慧也。又云「至二乘得寂」等者，且據但空與寂義等，以其未得即寂而照，故云「但寂」。次文中雲「二乘但一即」，
【現代漢語翻譯】 現代漢語譯本 三約小簡中二：首先展示小乘（Hinayana）名稱相同，共同擁有實相中道（Tathata-madhyama）；其次，在『然小乘』之後解釋它們的本體不同，又分為三點：首先解釋第一句，其次在『真無漏』之後解釋《大集經》（Mahasamgraha Sutra）的含義，第三在『對前』之後總結說它不是真正的本體。 四對偏簡中二：首先說明簡擇的意義，其次在『如摩訶』之後正式進行簡擇，前面針對小乘的簡擇是針對三藏小乘（Tripitaka Hinayana），現在針對偏頗的簡擇是針對通教（Common Teaching）和別教（Distinct Teaching）二教以及前四味（Four Flavors）中的各種偏頗教義，所以現在的文章中仍然有二乘（Two Vehicles）的人，指的是通教的二乘，所以說『三人同斷』等等。之所以不說三藏菩薩（Tripitaka Bodhisattva），是因為他們的意義與凡夫相同，雖然沒有邪見顛倒，但還沒有斷除迷惑。其中又分為兩點：首先從教義方面來說，其次從五時（Five Periods）方面來說。首先從教義方面來說，又分為三點：首先用空（Emptiness）來對比不空（Non-emptiness）進行簡擇，其次在『見不空』之後直接就不空進行簡擇，第三在『釋論云』之後用一相（One Form）包含無量相（Limitless Forms）進行簡擇。這三段文字相互遞進產生後續內容。為什麼呢？因為在共位菩薩（Common Stage Bodhisattva）中，有利根的人能夠見到不空，就是指不空作為《涅槃經》（Nirvana Sutra）的本體，因為這個不空又有教道（Teaching Path）帶有方便（Expedient Means）的說法，所以說『但中不但中』，就是指次第和不次第的修行狀態不同。這個不但中包含一切法，中沒有中的相狀，所以說『一相』。這個一相進入無量相，所以有第三段文字的出現，意義就在這裡。第一段文字分為兩點：首先引用《大品般若經》（Mahaprajnaparamita Sutra）來展示相狀，其次引用《大涅槃經》（Mahaparinirvana Sutra）來證明和成就。第一段文字，指的是通教的位次，從開始到結束，等待到《法華經》（Lotus Sutra）時，才被開悟，指的就是這些人。第一段文字又分為兩點：首先是正式解釋，其次在『共實相』之後又引用《大品般若經》來駁斥，接著引用《大涅槃經》說沒有智慧，也是駁斥的話語，並非沒有自己的智慧。又說『至二乘得寂』等等，暫且根據但空（Only Emptiness）與寂（Quiescence）的意義相同，因為他們沒有得到即寂而照（Quiescence and Illumination Simultaneously），所以說『但寂』。其次的文字中說『二乘但一即』， English version This section on brief distinctions in the three comparisons is divided into two parts: first, it shows that the Hinayana (Small Vehicle) shares the same name, possessing the common Tathata-madhyama (Reality-Middle Way); second, following 'However, the Hinayana,' it explains the difference in their essence, further divided into three points: first, explaining the initial phrase; second, following 'True Unconditioned,' explaining the meaning of the Mahasamgraha Sutra (Great Collection Sutra); third, following 'Compared to the previous,' concluding that it is not the true essence. The section on four comparisons against the biased is divided into two parts: first, clarifying the intention of the distinction; second, following 'Like the Mahā,' formally making the distinction. The previous distinction against the Hinayana was aimed at the Tripitaka Hinayana (Hinayana of the Three Baskets), while the current distinction against the biased is aimed at the Common Teaching and Distinct Teaching, as well as the various biased teachings within the Four Flavors. Therefore, the current text still includes individuals of the Two Vehicles, referring to those of the Common Teaching. Hence, it says 'The three share the same severance,' etc. The reason for not mentioning Tripitaka Bodhisattvas is that their meaning is the same as ordinary beings; although they are free from wrong views and inversions, they have not yet severed delusions. Within this, there are two further divisions: first, in terms of teachings; second, in terms of the Five Periods. The first, in terms of teachings, is further divided into three points: first, using Emptiness to contrast with Non-emptiness for distinction; second, following 'Seeing Non-emptiness,' directly distinguishing based on Non-emptiness; third, following 'The Treatise says,' using the One Form encompassing Limitless Forms for distinction. These three passages progressively generate subsequent content. Why? Because among Bodhisattvas in the Common Stage, those with sharp faculties can see Non-emptiness, which refers to Non-emptiness as the essence of the Nirvana Sutra. Because this Non-emptiness also has teachings with expedient means, it says 'Only Middle, not only Middle,' referring to the difference in sequential and non-sequential practice. This 'not only Middle' encompasses all dharmas, and in the Middle, there is no characteristic of Middle, hence it says 'One Form.' This One Form enters Limitless Forms, hence the appearance of the third passage, the meaning of which lies here. The first passage is divided into two points: first, quoting the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) to show the characteristics; second, quoting the Mahaparinirvana Sutra (Great Nirvana Sutra) to prove and accomplish it. The first passage refers to the stage of the Common Teaching, from beginning to end, waiting until the Lotus Sutra to be enlightened, referring to these individuals. The first passage is further divided into two points: first, the formal explanation; second, following 'Common Reality,' again quoting the Mahaprajnaparamita Sutra to refute; then quoting the Mahaparinirvana Sutra saying there is no wisdom, which is also a refuting statement, not that they have no wisdom of their own. Furthermore, saying 'Until the Two Vehicles attain Quiescence,' etc., temporarily based on the meaning of Only Emptiness being the same as Quiescence, because they have not attained Quiescence and Illumination Simultaneously, hence it says 'Only Quiescence.' The subsequent text says 'The Two Vehicles are only one with,'
【English Translation】 Modern Chinese translation The section on brief distinctions in the three comparisons is divided into two parts: first, it shows that the Hinayana (Small Vehicle) shares the same name, possessing the common Tathata-madhyama (Reality-Middle Way); second, following 'However, the Hinayana,' it explains the difference in their essence, further divided into three points: first, explaining the initial phrase; second, following 'True Unconditioned,' explaining the meaning of the Mahasamgraha Sutra (Great Collection Sutra); third, following 'Compared to the previous,' concluding that it is not the true essence. The section on four comparisons against the biased is divided into two parts: first, clarifying the intention of the distinction; second, following 'Like the Mahā,' formally making the distinction. The previous distinction against the Hinayana was aimed at the Tripitaka Hinayana (Hinayana of the Three Baskets), while the current distinction against the biased is aimed at the Common Teaching and Distinct Teaching, as well as the various biased teachings within the Four Flavors. Therefore, the current text still includes individuals of the Two Vehicles, referring to those of the Common Teaching. Hence, it says 'The three share the same severance,' etc. The reason for not mentioning Tripitaka Bodhisattvas is that their meaning is the same as ordinary beings; although they are free from wrong views and inversions, they have not yet severed delusions. Within this, there are two further divisions: first, in terms of teachings; second, in terms of the Five Periods. The first, in terms of teachings, is further divided into three points: first, using Emptiness to contrast with Non-emptiness for distinction; second, following 'Seeing Non-emptiness,' directly distinguishing based on Non-emptiness; third, following 'The Treatise says,' using the One Form encompassing Limitless Forms for distinction. These three passages progressively generate subsequent content. Why? Because among Bodhisattvas in the Common Stage, those with sharp faculties can see Non-emptiness, which refers to Non-emptiness as the essence of the Nirvana Sutra. Because this Non-emptiness also has teachings with expedient means, it says 'Only Middle, not only Middle,' referring to the difference in sequential and non-sequential practice. This 'not only Middle' encompasses all dharmas, and in the Middle, there is no characteristic of Middle, hence it says 'One Form.' This One Form enters Limitless Forms, hence the appearance of the third passage, the meaning of which lies here. The first passage is divided into two points: first, quoting the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) to show the characteristics; second, quoting the Mahaparinirvana Sutra (Great Nirvana Sutra) to prove and accomplish it. The first passage refers to the stage of the Common Teaching, from beginning to end, waiting until the Lotus Sutra to be enlightened, referring to these individuals. The first passage is further divided into two points: first, the formal explanation; second, following 'Common Reality,' again quoting the Mahaprajnaparamita Sutra to refute; then quoting the Mahaparinirvana Sutra saying there is no wisdom, which is also a refuting statement, not that they have no wisdom of their own. Furthermore, saying 'Until the Two Vehicles attain Quiescence,' etc., temporarily based on the meaning of Only Emptiness being the same as Quiescence, because they have not attained Quiescence and Illumination Simultaneously, hence it says 'Only Quiescence.' The subsequent text says 'The Two Vehicles are only one with,'
通教二乘也。「別教菩薩二即」者，兼通別入空出假兩菩薩也。以附論偈，且與即名，其實未即，唯獨圓教方具三即。今經體者，但是中即假空，尚簡假空即中，況但空偏假寧是經體？三引《釋論》「菩薩入於一相」等，例此可解。所以前之三義皆對二乘簡者，于共部中皆有二乘，此空不空及一相等，覆在共部中明，故須節節相對簡出。于中又二：初正對教簡，次「如此」下結成圓意。
次約五時中二：先正約五時，次「大經」下更獨明一實。初文不云鹿苑者，以鹿苑中無大可論。前以對二乘人竟，今文欲相對簡之，故云「方等三虛一實」等，或是略無；若云鹿苑，無實唯虛，亦應無爽。次獨明一實中又三：初獨明一實，次「如是」下約待對說，三「又開」下約開顯說。初文又二：初正釋，次「一實」下結示正體。初文又二：初約對所破以說，次從「異則為二，二故非一實」等，約能對德體以說。初文者，無二乘之二，亦是無二邊之二，無三惑二死之虛，無無常等四倒故也。並須約圓行說，故如是等法魔不能說。次約能對中，約德體謂四德三諦，德若無諦，德無所依，諦若無德，諦不能顯，故以修成之德，顯于理性之諦，即是今經正體。故更復疏明體無非無前所對諸過故也。文為六：先明無二，次無虛偽，三無
【現代漢語翻譯】 現代漢語譯本：通教的二乘也是如此。『別教菩薩二即』指的是兼通別教，既能入空也能出假的菩薩。用附帶的偈語，暫且給予『即』的名稱，實際上並未真正達到『即』的境界，只有圓教才具備三即。現在的這部經的本體，只是中即假空，尚且要簡別假空即中，更何況只是空和偏假，怎麼能是經的本體呢？三次引用《釋論》中『菩薩入於一相』等，可以這樣理解。前面說的三種意義都是針對二乘進行簡別的，因為在共部中都有二乘，這種空不空以及一相等，又在共部中闡明，所以需要逐一相對地簡別出來。其中又分為兩部分：首先是直接針對教義進行簡別，其次是『如此』以下總結成圓教的意旨。 接下來從五時判教中進行分析，分為兩部分：首先是直接從五時判教的角度分析，其次是『大經』以下單獨闡明一實相。首先，文章沒有提到鹿苑，是因為鹿苑中沒有大的可以討論的內容。前面已經針對二乘之人進行了簡別，現在這篇文章想要相對地進行簡別，所以說『方等三虛一實』等，或許是省略了。如果說鹿苑，沒有實只有虛，也應該沒有錯。其次，單獨闡明一實相又分為三部分：首先是單獨闡明一實相，其次是『如是』以下從對待的角度來說，第三是『又開』以下從開顯的角度來說。首先，文章又分為兩部分：首先是正面解釋，其次是『一實』以下總結揭示正體。首先，文章又分為兩部分：首先是從所破的角度來說，其次是從『異則為二，二故非一實』等，從能對的德體來說。首先，文章說，沒有二乘的二，也就是沒有二邊的二，沒有三惑二死的虛妄，沒有無常等四倒。都需要從圓行的角度來說，所以如是等法，魔不能說。其次，從能對的角度來說，從德體的角度來說，德指的是四德，體指的是三諦。德如果沒有諦，德就沒有所依；諦如果沒有德，諦就不能顯現。所以用修成的德，來顯現理性的諦，這就是現在這部經的正體。所以再次疏通說明，本體沒有不是沒有，沒有前面所針對的各種過失。文章分為六部分：首先說明沒有二，其次沒有虛偽，第三沒有...
【English Translation】 English version: The two vehicles of the Common Teaching are also like this. 'The Twofold Identity of the Distinct Teaching Bodhisattvas' refers to Bodhisattvas who encompass both the Common and Distinct Teachings, capable of both entering emptiness and emerging into provisional existence. Using the attached verses, they are temporarily given the name 'identity,' but in reality, they have not truly attained the state of 'identity.' Only the Perfect Teaching fully possesses the threefold identity. The essence of this present Sutra is merely the provisional emptiness of the Middle Way identity, and it still needs to differentiate from the provisional emptiness being identical to the Middle Way. How could mere emptiness and biased provisionality be the essence of the Sutra? The three citations from the Shilun (釋論, Commentary on the Great Perfection of Wisdom Sutra), such as 'Bodhisattvas enter into one aspect,' can be understood in this way. The three meanings mentioned earlier are all intended to differentiate from the two vehicles, because the two vehicles are present in the Common Teaching. This emptiness and non-emptiness, as well as the one aspect, are further explained within the Common Teaching, so it is necessary to differentiate them out step by step. Within this, there are two parts: first, directly differentiating based on the teachings; second, concluding with the meaning of the Perfect Teaching from 'Thus' onwards. Next, analyzing from the Five Periods of Teaching, there are two parts: first, directly analyzing from the perspective of the Five Periods; second, further clarifying the One Reality solely from 'The Great Sutra' onwards. First, the text does not mention Deer Park (鹿苑, Mrigadava), because there is nothing significant to discuss in Deer Park. Having already differentiated against the people of the two vehicles earlier, this article now intends to differentiate relatively, so it says 'The Three Illusions and One Reality of the Vaipulya (方等) period,' etc., perhaps it is an omission. If it is said that Deer Park has no reality but only illusion, it should not be wrong. Second, clarifying the One Reality separately is divided into three parts: first, clarifying the One Reality separately; second, speaking from the perspective of opposition from 'Thus' onwards; third, speaking from the perspective of revelation from 'Moreover, opening' onwards. First, the article is further divided into two parts: first, a direct explanation; second, concluding and revealing the true essence from 'One Reality' onwards. First, the article is further divided into two parts: first, speaking from the perspective of what is to be refuted; second, speaking from the perspective of the virtues and essence that can be opposed, from 'Difference is duality, therefore duality is not One Reality,' etc. First, the article says that there is no duality of the two vehicles, which is also the absence of the duality of the two extremes, the absence of the illusion of the three confusions and two deaths, and the absence of the four inversions such as impermanence. It is necessary to speak from the perspective of the Perfect Practice, so the demons cannot speak such dharmas. Second, from the perspective of what can be opposed, from the perspective of virtues and essence, virtues refer to the Four Virtues, and essence refers to the Three Truths. If virtues have no truths, virtues have nothing to rely on; if truths have no virtues, truths cannot be revealed. Therefore, using the virtues cultivated to reveal the truths of reason is the true essence of this Sutra. Therefore, it is further explained that the essence is not non-existent, and there are no various faults that were previously targeted. The article is divided into six parts: first, explaining that there is no duality; second, that there is no falsehood; third, that there is no...
顛倒，四一乘者即是無異轉釋無倒，五「魔雖」下明即義者非魔所說，六「若空」下重釋具德之相，此具德相即無前所對，故四德具足。四德具足非二乘所知，況魔能說？次結示正體，可知。次明待對，以由前明有能破所破、能對所對故，故知所破所對不出藏通及別方便，故今更明之，以不思議三諦非三而三，以三為破，非空而空故破凡夫，餘三被破，準此可知。于中又二：先明對破，次「無復」下顯一實相。又二：先顯一實，次「亦具」下更明一實攝法。又二：先明攝法，次「何以故」下釋攝法意。三明開中二：先開，次「即絕」下結。初開中二：先正開說諸教從淺至深，從聖至凡次第開之。次「一切諸法」下結束開意，以諸法中有妙理，故方可論開。若也本無，何所開顯？點示眾生及三乘人本有覺藏，心佛眾生三無差別耳。◎
法華玄義釋簽卷第十六 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十七
天臺沙門湛然述
◎五約譬中二：初敘傍正意，次正明用譬。初言「兼明」等者，三獸二珠約開合為喻，黃石中金約破會為譬；雖此二意，正為顯體。次正明用譬中二：先正釋三譬，次「引此」下明用三譬意。初釋中文自為三，初借三獸中三：初正釋，次
【現代漢語翻譯】 現代漢語譯本： 顛倒，四一乘（唯一佛乘）是指沒有差異的轉變解釋，沒有顛倒。五，在『魔雖』之後，說明了意義，即不是魔所說的。六，在『若空』之後，重新解釋了具德之相（具備功德的相）。這個具德之相與前面所對立的相不同，所以四德（常、樂、我、凈）具足。四德具足不是二乘（聲聞乘和緣覺乘）所能理解的，更何況是魔能說呢？接下來總結顯示正體，可以理解。接下來闡明對待，因為前面已經說明了有能破和所破、能對和所對，所以知道所破和所對不出藏教、通教以及別教的方便法門。所以現在更進一步說明，以不可思議的三諦（空、假、中）並非三而是三，以三為破，並非空而是空，所以破除凡夫的執著，其餘三諦被破，可以依此類推。其中又分為二：先說明對待破除，然後從『無復』之後顯示一實相。又分為二：先顯示一實，然後從『亦具』之後進一步說明一實包含一切法。又分為二：先說明包含一切法，然後從『何以故』之後解釋包含一切法的意義。三，闡明開顯，分為二：先開顯，然後從『即絕』之後總結。最初的開顯分為二：先正式開說各種教法，從淺到深，從聖到凡依次開顯。然後從『一切諸法』之後結束開顯的意義，因為一切法中都有微妙的道理，所以才可以討論開顯。如果本來就沒有，又從哪裡開顯呢？點示眾生以及三乘人（聲聞乘、緣覺乘、菩薩乘）本來就具有覺悟的寶藏，心、佛、眾生三者沒有差別。
《法華玄義釋簽》卷第十六 大正藏第 33 冊 No. 1717 《法華玄義釋簽》
《法華玄義釋簽》卷第十七 天臺沙門湛然 述
◎五，關於譬喻，分為二：首先敘述傍正的意義，然後正式說明運用譬喻。最初說『兼明』等，三獸二珠用開合作為比喻，黃石中金用破開會合作為譬喻；雖然有這兩種意義，但主要是爲了顯示本體。接下來正式說明運用譬喻，分為二：首先正式解釋三個譬喻，然後從『引此』之後說明運用三個譬喻的意義。最初的解釋分為三個部分，首先借用三獸中的三個：首先正式解釋，然後
【English Translation】 English version: Inversion, the Four One Vehicles (the only Buddha Vehicle) refers to the transformation and explanation without difference, without inversion. Five, after 'Although Mara', it explains the meaning, that is, it is not what Mara said. Six, after 'If Empty', it re-explains the characteristics of possessing virtue (characteristics of possessing merit). This characteristic of possessing virtue is different from the previous opposing characteristics, so the Four Virtues (permanence, joy, self, purity) are complete. The completeness of the Four Virtues is not something that the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) can understand, let alone what Mara can say? Next, summarize and show the true nature, which can be understood. Next, clarify the treatment, because it has been explained before that there are those who can break and those who are broken, those who can oppose and those who are opposed, so it is known that what is broken and what is opposed do not go beyond the expedient methods of the Tripitaka teaching, the Shared teaching, and the Distinct teaching. Therefore, it is further explained now that the inconceivable Three Truths (emptiness, provisional existence, the Middle Way) are not three but three, and the three are used to break through, not empty but empty, so it breaks through the attachments of ordinary people, and the remaining Three Truths are broken, which can be inferred by analogy. It is further divided into two: first, explain the treatment and breaking, and then from 'No More' onwards, show the One Reality. It is further divided into two: first, show the One Reality, and then from 'Also Possesses' onwards, further explain that the One Reality includes all dharmas. It is further divided into two: first, explain the inclusion of all dharmas, and then from 'Why' onwards, explain the meaning of including all dharmas. Three, clarify the revelation, divided into two: first reveal, and then from 'Immediately Cut Off' onwards, summarize. The initial revelation is divided into two: first, formally explain the various teachings, from shallow to deep, from saint to ordinary, in order. Then, from 'All Dharmas' onwards, end the meaning of revelation, because there are subtle principles in all dharmas, so it is possible to discuss revelation. If there is nothing originally, from where can it be revealed? Point out that sentient beings and the people of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) originally have the treasure of enlightenment, and there is no difference between mind, Buddha, and sentient beings.
《Annotations on the Profound Meaning of the Lotus Sutra》Volume 16 Tripitaka Volume 33 No. 1717 《Annotations on the Profound Meaning of the Lotus Sutra》
《Annotations on the Profound Meaning of the Lotus Sutra》Volume 17 Commented by Śramaṇa Zhanran of Tiantai
◎Five, regarding metaphors, divided into two: first, narrate the meaning of the side and the right, and then formally explain the use of metaphors. The first saying 'Also Explains' etc., the three beasts and two jewels use opening and closing as a metaphor, and gold in yellow stone uses breaking and meeting as a metaphor; although there are these two meanings, the main purpose is to show the substance. Next, formally explain the use of metaphors, divided into two: first, formally explain the three metaphors, and then from 'Drawing on This' onwards, explain the meaning of using the three metaphors. The initial explanation is divided into three parts, first borrowing the three from the three beasts: first, formally explain, and then
「如是」下示體，三「此約」下結示。初文又二：初三獸之譬本譬于通，通真諦中有空有中，取象不空為今經體。次從「到又二種」去亦約教道重簡，但中仍為小象，圓教不空方名大象。次「如是」下示于圓中異於通別，正顯今經不思議體。三從「此約」下結譬本意，本借三獸以譬通教，故重結云「約共真諦」，真諦既含一真二中，是故須簡偏真但中非今經體，此約圓別入通以簡經體，故知他人解釋尚不識小象不空，況能辨于大象不空？況能知於二中合在真諦中耶？但知大象一概大乘。次更借二珠譬者，又二：先正約二珠，次復獨約一如意珠譬。初文又二：初正釋，次結示經體。初云不能雨寶名為但空，能雨寶者名一切法空，空含二義是故須簡，空名不殊故云「相似」，但空唯空故云「但空」，此是通教偏真但空。對別教俗諦中空不具諸法，故云「但空不能雨寶」，亦空亦雨即是即中即假故也。但空非空教道權說，故以能雨正譬實中，此是圓教入別之說，別教有無共為俗諦，圓入即以兩中為真，是故真中。簡卻但中非今經體，是故重喻如意摩尼，以辨得失。是則前三獸喻約別圓入通，故須于其能入之中簡卻次第中也。約能所合說，故云空中合為真諦簡也。今亦如是，約所入邊即別教中道，但簡所入能入盡妙，正是經體
【現代漢語翻譯】 現代漢語譯本 『如是』（Rúshì，如此）以下揭示本體，三『此約』（cǐ yuē，此指）以下總結揭示。初文又分二：首先，三獸的比喻原本是比喻通教（Tōngjiào，共通的教義），通教在真諦（Zhēndì，真理）中包含空有二者，取不空的形象作為本經的本體。其次，從『到又二種』（dào yòu èr zhǒng，到又有兩種）開始，也是依據教道重新簡別，但其中仍然是小象，圓教（Yuánjiào，圓滿的教義）的不空才稱為大象。其次，『如是』以下揭示在圓教中不同於通教和別教（Biéjiào，區別的教義），正是爲了彰顯本經不可思議的本體。第三，從『此約』以下總結比喻的本意，原本借用三獸來比喻通教，所以再次總結說『約共真諦』（yuē gòng zhēndì，關於共同的真諦），真諦既然包含一真二中，因此必須簡別偏真但中，不是本經的本體，這裡通過圓教和別教進入通教來簡別經體，因此可知他人解釋尚且不認識小象的不空，更何況能辨別大象的不空？更何況能知道二中合在真諦之中呢？只是知道大象一概是大乘（Dàchéng，大乘佛教）。 其次，再借用二珠來比喻，又分二：首先，正式比喻二珠，其次，又單獨比喻如意珠。初文又分二：首先，正式解釋，其次，總結揭示經體。首先說不能降雨寶物稱為但空（dàn kōng，僅僅是空），能降雨寶物者稱為一切法空（yīqiè fǎ kōng，一切法皆空），空包含兩種含義，因此必須簡別，空的名稱沒有差別，所以說『相似』，但空唯有空，所以說『但空』，這是通教的偏真但空。對於別教的俗諦（Súdì，世俗諦）中的空不具備諸法，所以說『但空不能雨寶』，亦空亦雨就是即中即假（jí zhōng jí jiǎ，既是中道又是假有）的緣故。但空並非空教道權說，所以用能降雨來正式比喻實中，這是圓教進入別教的說法，別教的有無共同作為俗諦，圓教進入就用兩中作為真，因此是真中。簡別去除但中不是本經的本體，因此重用如意摩尼來辨別得失。這樣，前面三獸的比喻是關於別教和圓教進入通教，因此必須在其能入之中簡別次第中。關於能所合說，所以說空中合為真諦來簡別。現在也是這樣，關於所入的方面就是別教的中道，只是簡別所入能入的盡妙，正是經體。
【English Translation】 English version 『Rúshì』 (Thus it is) below reveals the substance, and the three 『cǐ yuē』 (This refers to) below concludes the revelation. The initial section is further divided into two: First, the analogy of the three animals originally alludes to the Tōngjiào (Common Teaching), which contains both emptiness and existence within the Zhēndì (Truth). It takes the image of non-emptiness as the substance of this scripture. Second, starting from 『dào yòu èr zhǒng』 (There are two more kinds), it also re-examines based on the teaching path, but the middle within it is still a small elephant. Only the non-emptiness of the Yuánjiào (Perfect Teaching) is called a large elephant. Next, 『Rúshì』 below reveals that it differs from the Tōngjiào and Biéjiào (Distinct Teaching) in the Yuánjiào, precisely to highlight the inconceivable substance of this scripture. Third, from 『cǐ yuē』 below, it concludes the original intention of the analogy, which originally borrowed the three animals to allude to the Tōngjiào. Therefore, it concludes again by saying 『yuē gòng zhēndì』 (regarding the common truth). Since the truth contains one truth and two middles, it is necessary to distinguish between biased truth and mere middle, which are not the substance of this scripture. Here, the scripture's substance is distinguished by entering the Tōngjiào through the Yuánjiào and Biéjiào. Therefore, it can be known that others' explanations do not even recognize the non-emptiness of the small elephant, let alone distinguish the non-emptiness of the large elephant? How could they know that the two middles are combined within the truth? They only know that the large elephant is generally Mahayana (Dàchéng, Great Vehicle Buddhism). Next, borrowing the analogy of two jewels again is divided into two: First, formally comparing the two jewels, and second, separately comparing the Cintamani jewel. The initial section is further divided into two: First, formal explanation, and second, concluding the revelation of the scripture's substance. First, it says that not being able to rain treasures is called 『dàn kōng』 (mere emptiness), and being able to rain treasures is called 『yīqiè fǎ kōng』 (all dharmas are empty). Emptiness contains two meanings, so it must be distinguished. The name of emptiness is not different, so it is said to be 『similar』. 『Dàn kōng』 only has emptiness, so it is called 『dàn kōng』. This is the biased truth and mere emptiness of the Tōngjiào. Regarding the emptiness in the Súdì (Mundane Truth) of the Biéjiào, it does not possess all dharmas, so it is said that 『dàn kōng cannot rain treasures』. Being both empty and raining is the reason for being both the middle and the provisional (jí zhōng jí jiǎ). 『Dàn kōng』 is not the expedient teaching of emptiness, so it formally uses the ability to rain to compare the real middle. This is the saying of the Yuánjiào entering the Biéjiào. The existence and non-existence of the Biéjiào are jointly regarded as the mundane truth, and the Yuánjiào entering uses the two middles as the truth, so it is the true middle. Distinguishing and removing the mere middle is not the substance of this scripture, so the Cintamani is reused to distinguish gains and losses. Thus, the previous analogy of the three animals is about the Biéjiào and Yuánjiào entering the Tōngjiào, so it is necessary to distinguish the sequential middle within its ability to enter. Regarding the combination of the able and the object, it is said that emptiness is combined into the truth to distinguish it. It is also the same now, regarding the aspect of what is entered, it is the middle way of the Biéjiào, only distinguishing the ultimate subtlety of what is entered and what is able to enter, which is precisely the substance of the scripture.
。今亦能所合論，所入仍語俗者為辨異前，故云有無合為俗簡。
次更約如意為譬，亦二，先釋，次結。釋中亦是如意名同，如二空名同，故云含中真諦簡也。與前二象大意不殊，今重顯耳。向借二喻，並約教道，故分二象及以二珠；此中約理，理本無二，由機緣取，致有真中。故知真中本同一實，故喻如意珠體不殊。此重約前別圓入通，真諦之中含二中者，人有得失，非理爾也。雖復重約如意為譬，同成第二珠譬義耳。
第三譬者，教理共論，是故通約一切凡聖及以教法。于中為二：初約機異，次判同異。初機異又三：初譬，次合，三結示經體。此四人中第二含于兩教二乘及通菩薩，三藏菩薩亦同凡夫故也。次文中二：先判，次結意。言「與奪破會」者，金體不殊，故云「與」也。凡夫其實未得果理，與而言之，云理不二，是故云「與」。理雖不二，凡實未有果上之用，是故云「奪」。估客金匠，準此說之。所言「破」者，若廢權立實，丹尚異器，何況金石？若會權歸實，體既不殊，豈簡金石？凡夫亦然，準說可見。
次明用譬意中又三：初正明三意，次「今明」下結成三法，三「如此」下結成一乘三軌。初文中三：初意云「約根性」等者，二乘淺、菩薩深，其利根者又得其中。次言「三情」者
【現代漢語翻譯】 現在也用能所合論，所入仍然用世俗的說法來區分之前的內容，所以說有和無合起來是世俗的簡略說法。
接下來再用如意寶珠作比喻，也分為兩部分：先解釋，后總結。解釋中也是如意寶珠名稱相同，如同二空名稱相同，所以說包含中道真諦是簡略的說法。與前面的兩個譬喻大意沒有不同，現在重新顯現而已。之前借用兩個比喻，都是就教法而言，所以分為二象以及二珠；這裡就理而言，理本來沒有二，由於機緣的選取，才有了真和中。所以知道真和中本來是同一實體，所以比喻為如意寶珠的本體沒有區別。這裡重新就前面別教、圓教進入通教而言，真諦之中包含二中，是人有得失，不是理本來如此。雖然再次用如意寶珠作比喻，同樣成就了第二個寶珠譬喻的意義。
第三個比喻，是教理共同討論，所以普遍地就一切凡夫、聖人以及教法而言。其中分為兩部分：先就根機不同而言，再判斷相同和不同。先說根機不同，又分為三部分：先比喻，再結合，三是總結說明經的體性。這四種人中，第二種包含了兩教的二乘以及通教菩薩，三藏菩薩也和凡夫相同。接下來文中分為兩部分：先判斷，后總結意義。所說的『與奪破會』，金子的本體沒有區別，所以說是『與』。凡夫實際上沒有得到果地的道理，說『與』，是說理沒有二，所以說是『與』。理雖然沒有二，凡夫實際上沒有果地上的作用，所以說是『奪』。估客和金匠，按照這個來說明。所說的『破』，如果廢除權教而建立實教，丹砂尚且不同於器物，何況是金和石頭？如果會合權教歸於實教，本體既然沒有區別，怎麼會區分金和石頭？凡夫也是這樣，按照這個來說明就可以明白了。
接下來闡明用比喻的意義，又分為三部分：先正面闡明三個意義，再在『今明』之後總結成就三法，三是在『如此』之後總結成就一乘三軌。先說文中三個意義：第一個意義說『就根性』等，二乘淺顯，菩薩深奧，其中利根的人又得到其中。接下來所說的『三情』
【English Translation】 Now, the 'able' and 'that which is able' are discussed together. 'That which is entered' still uses common language to differentiate from what came before, so it is said that 'existence' and 'non-existence' combined are a simplified common expression.
Next, using the Mani jewel (如意, rúyì, wish-fulfilling jewel) as a metaphor, also in two parts: first, explanation; second, conclusion. In the explanation, the name 'Mani jewel' is the same, just as the names of the two emptinesses are the same, so it is said that containing the Middle Way Truth (中真諦, zhōng zhēndì) is a simplified expression. The general meaning is not different from the previous two images, now it is simply re-manifested. Previously, two metaphors were borrowed, both concerning the teaching path (教道, jiàodào), so they were divided into two images and two jewels; here, it concerns principle (理, lǐ), principle is fundamentally not two, but due to the selection of opportunity (機緣, jīyuán), there are 'true' and 'middle'. Therefore, know that 'true' and 'middle' are fundamentally the same reality, so it is likened to the Mani jewel's substance being not different. This again concerns the previous separate teaching (別教, biéjiào), perfect teaching (圓教, yuánjiào) entering the common teaching (通教, tōngjiào), that the Truth (真諦, zhēndì) contains two middles is due to people having gains and losses, not that the principle is inherently so. Although the Mani jewel is used again as a metaphor, it similarly accomplishes the meaning of the second jewel metaphor.
The third metaphor is a common discussion of teaching and principle, so it universally concerns all ordinary beings (凡夫, fánfū), sages (聖人, shèngrén), and teachings (教法, jiàofǎ). Among them, there are two parts: first, concerning the difference in capacity (機, jī); second, judging similarities and differences. First, the difference in capacity, again in three parts: first, the metaphor; second, combination; third, concluding and showing the essence of the sutra. Among these four types of people, the second includes the two vehicles (二乘, èrshèng) of the two teachings and the common teaching Bodhisattvas; the Tripitaka Bodhisattvas are also the same as ordinary beings. Next, the text has two parts: first, judgment; second, concluding the meaning. The words 'giving, taking, breaking, and uniting' (與奪破會, yǔ duó pò huì): the substance of gold is not different, so it is called 'giving'. Ordinary beings have not actually attained the principle of the fruition, saying 'giving' means that the principle is not two, so it is called 'giving'. Although the principle is not two, ordinary beings do not actually have the function of the fruition, so it is called 'taking'. The merchant and the goldsmith are explained according to this. The word 'breaking': if the provisional teaching (權教, quánjiào) is abolished and the real teaching (實教, shíjiào) is established, cinnabar is still different from the vessel, how much more so are gold and stone? If the provisional is united and returns to the real, since the substance is not different, how can gold and stone be distinguished? Ordinary beings are also like this, it can be understood by explaining according to this.
Next, clarifying the meaning of using the metaphor, again in three parts: first, directly clarifying the three meanings; second, after 'now clarifying', concluding and accomplishing the three dharmas; third, after 'like this', concluding and accomplishing the One Vehicle (一乘, yīshèng) and the three models (三軌, sānguǐ). First, the three meanings in the text: the first meaning says 'concerning the nature of the roots' etc., the two vehicles are shallow, the Bodhisattvas are deep, and those with sharp roots attain the middle among them. Next, the words 'three sentiments'
，亦約三人，三情各別，故初人從假入空但求出苦；次別人地前歷別；後人方能于別但中見一切法中，故云「後者廣大」。后喻三方便者，凡夫全無，置而不說。
次結成三法中，
問：
前三譬中皆云今經體也，又復三義本為顯體，何得此中乃云三譬以對三法？
答：
義有傍正，正顯體已復順此三。若爾即是用所依體，體能成用，亦宗所顯體，體能成宗，故以三譬，復對三法。
第三意中雲「如此三譬即是三德」者，像譬法身以得底故，珠譬解脫以能雨故，仙譬般若住妙空故，此約別說故作此對。若一一譬各為三者，「得堅」譬法身，「以水」譬般若，「至岸」譬解脫；珠體譬法身，珠空譬般若，雨寶譬解脫；「修治」譬般若，「金體」譬法身，「成仙」譬解脫。皆取法身以為經體，恐體濫故，故約三德簡出二德克取法身，若據顯體，亦只應是法身德耳。今言三德，意亦如前，思之可見。
約悟簡者，所以須此悟簡者，如釋十妙自有從因至果自行化他，故不須論悟，尚一一文下皆須觀心，及至釋經亦立觀心一門，經是教法故也。今明體中須約悟者，體通凡鄙，其名猶通是故須簡。下文明用，用是果上之法，宗是因果，不悟無果，故並不須約悟簡也。是故約悟唯在此中
【現代漢語翻譯】 現代漢語譯本： 又好比三個人同行，每個人的情況各不相同。所以第一個人從虛假入手，進入空性，只求脫離苦海；第二個人在初地菩薩之前經歷各種不同的境界；只有最後一個人才能在差別之中看到一切法的共性，所以說『後者廣大』。這裡最後一個人比喻三方便（三種方便法門），凡夫完全沒有，所以不提。
接下來總結這三個比喻對應三種法（法身、般若、解脫）：
問：
前面的三個比喻都說是《法華經》的體，而且這三個意義本來是爲了彰顯經體，為什麼這裡又說這三個比喻對應三種法呢？
答：
意義有主要和次要之分，主要的是彰顯經體，同時也順應這三種法。如果這樣，那就是用所依的體，體能夠成就用，也是宗所彰顯的體，體能夠成就宗，所以用三個比喻來對應三種法。
第三個意義中說『這三個比喻就是三德（法身德、般若德、解脫德）』，用大象比喻法身，因為它到達了終點；用寶珠比喻解脫，因為它能夠降下寶雨；用仙人比喻般若，因為它安住在妙空中。這是從分別的角度來說的，所以這樣對應。如果每一個比喻都包含三種德，那麼『得到堅固』比喻法身，『用水』比喻般若，『到達彼岸』比喻解脫；寶珠的本體比喻法身，寶珠的空性比喻般若，降下寶雨比喻解脫；『修行』比喻般若，『金色的身體』比喻法身，『成為仙人』比喻解脫。都是取法身作為經體，恐怕經體混淆，所以從三德的角度來區分，明確指出法身。如果根據彰顯經體來說，也應該只是法身德。現在說三德，意思也和前面一樣，仔細思考就可以明白。
從證悟的角度來簡別，為什麼要從證悟的角度來簡別呢？比如解釋十妙時，自然有從因到果，自行化他，所以不需要討論證悟，甚至每一段文字下都需要觀心，直到解釋經典也建立觀心這一法門，因為經是教法。現在說明經體時需要從證悟的角度來簡別，因為經體普遍適用於凡夫和聖人，它的名稱也是通用的，所以需要簡別。下面的文字說明經用，經用是果位上的法，經宗是因果，不證悟就沒有果，所以不需要從證悟的角度來簡別。所以從證悟的角度來簡別只在這裡。
【English Translation】 English version: It is also like three people traveling together, each with different circumstances. Therefore, the first person starts from the false and enters emptiness, seeking only to escape suffering; the second person experiences various different states before the first Bhumi (stage of a Bodhisattva); only the last person can see the commonality of all dharmas in the differences, so it is said that 'the latter is vast.' Here, the last person is a metaphor for the three upayas (skillful means), which ordinary people completely lack, so they are not mentioned.
Next, it concludes that these three metaphors correspond to the three dharmas (Dharmakaya, Prajna, and Liberation):
Question:
The previous three metaphors all say that they are the substance of the Lotus Sutra, and these three meanings were originally to reveal the substance of the Sutra. Why does it say here that these three metaphors correspond to the three dharmas?
Answer:
Meaning has primary and secondary aspects. The primary aspect is to reveal the substance of the Sutra, and it also accords with these three dharmas. If so, then it is using the substance on which it relies, and the substance can accomplish the function. It is also the substance revealed by the doctrine, and the substance can accomplish the doctrine. Therefore, the three metaphors are used to correspond to the three dharmas.
In the third meaning, it says 'these three metaphors are the three virtues (Dharmakaya-guna, Prajna-guna, and Liberation-guna),' using the elephant as a metaphor for Dharmakaya (法身) because it has reached the end; using the jewel as a metaphor for Liberation (解脫) because it can rain down treasures; using the immortal as a metaphor for Prajna (般若) because it dwells in the wonderful emptiness. This is from a separate perspective, so it corresponds in this way. If each metaphor contains the three virtues, then 'obtaining firmness' is a metaphor for Dharmakaya, 'using water' is a metaphor for Prajna, and 'reaching the shore' is a metaphor for Liberation; the essence of the jewel is a metaphor for Dharmakaya, the emptiness of the jewel is a metaphor for Prajna, and raining down treasures is a metaphor for Liberation; 'cultivation' is a metaphor for Prajna, 'the golden body' is a metaphor for Dharmakaya, and 'becoming an immortal' is a metaphor for Liberation. All take Dharmakaya as the substance of the Sutra, fearing that the substance of the Sutra will be confused, so from the perspective of the three virtues, it is clearly pointed out that it is Dharmakaya. If according to revealing the substance of the Sutra, it should only be the Dharmakaya-guna. Now speaking of the three virtues, the meaning is also the same as before, and it can be understood by careful consideration.
From the perspective of enlightenment to distinguish, why is it necessary to distinguish from the perspective of enlightenment? For example, when explaining the Ten Mysteries, there is naturally from cause to effect, self-cultivation and transforming others, so there is no need to discuss enlightenment, and even under each paragraph, it is necessary to contemplate the mind, and even when explaining the scriptures, the method of contemplating the mind is established, because the Sutra is a teaching. Now, when explaining the substance of the Sutra, it is necessary to distinguish from the perspective of enlightenment, because the substance of the Sutra is universally applicable to ordinary people and sages, and its name is also common, so it needs to be distinguished. The following text explains the function of the Sutra, the function of the Sutra is the dharma on the fruit position, and the doctrine of the Sutra is cause and effect, without enlightenment there is no fruit, so there is no need to distinguish from the perspective of enlightenment. Therefore, distinguishing from the perspective of enlightenment is only here.
。于中為二：初斥非，次顯是。初又二：初總斥，次「徒勞」下別明非相。又二：初別明非相，即四執不同，即是橫計常樂我凈，準《止觀》中意，亦是橫計四門差別，具如彼記。次「情闇」下重斥，先譬，次合，可知。次顯是中二：初明凡位未悟，次明聖位方悟。初文二：法、譬。初文是從觀行位初入六根凈，故云「明凈」等，苦到是五品之前修於五悔，開發之言且通說耳。以行五悔能感諸佛加被，令發五品乃至初住故也，觀心明凈入五品，信解虛隔是六根。喻中雲「人木」等者，上句文略，應更雲水中觀塵，下雙結云人木等不了。次「若能」下明聖位，從相似位入初住位，于中為四：初通明智斷，次「清凈」下明境智，三「論云」下引證，四「略而」下示經體。初又二：先法、次譬。初住之始分得經體，鏡水明凈譬無明滅，魚像自現譬法身顯。次文又三：先智，次境，三功能，即境智相應也。所顯之體由能契智，智由人也，故云「如是尊妙人，則能見般若」。次所見境中雲「一指二指」等，如《止觀》第五記。三指分明，真經體也。
三功能中二：先立，次釋，如文。
三引證中二：初引論明所通之實，實即體也。次「如舍利」下明能見之人。又三：初引此經，正明見體，次引《涅槃》明得體行息。
又二：初引，次釋。釋中約理教等三，且約一分，未為全息。三總指廣，乃至五妙五即，明無所作。四示經體中二：初正示體，次歷諸法。
○三明一法異名中，文開四意，初出異名中為三：初來意，次列，三「無量」下破計。初如文。次列名中，始從妙有，終至寂滅，合十二名。所言「等」者，此十二名覽諸經論，今略列之，以例可知。初三是有門，次「畢竟」下三是空門，次「虛空」下三是空有門，次「非有非無」下三是非空非有門，為欲分對名義體故，每一門中且引三名以之為式。今文意者，此之四門，圓別教共若不簡之名體不分。圓人初心即觀四門，四門相攝體同名異正顯經體；別則遠期果地，仰信居初，先用方便一十二門，向後方觀此之四意，既存教道，諍訟易生，縱當門體與名義同，然與他門互相吞啖，故此學者非法毀人，良由不知體同名異，故云不識天主千名，而謂憍尸不是帝釋，故弘教者失旨于茲，將恐弘法利他之功不補非法毀人之失。三破計中二：初總破，次「小乘」下示偏計之失。又二：初斥大小兩乘各于其教法門互非，次「皆不」下以失佛法大意斥之。如天帝釋有千種名，此中即是千中之四，雖黨其門，所斥失大。「實相」下合譬，可知。
次解釋中三：初去小乘八門不與大濫，
【現代漢語翻譯】 現代漢語譯本 又二：初引，次釋。釋中約理教等三，且約一分，未為全息。三總指廣，乃至五妙五即，明無所作。四示經體中二：初正示體，次歷諸法。 ○三明一法異名中，文開四意，初出異名中為三：初來意，次列，三『無量』下破計。初如文。次列名中，始從妙有（對存在的精妙認識），終至寂滅（涅槃寂靜的狀態），合十二名。所言『等』者，此十二名覽諸經論，今略列之，以例可知。初三是有門，次『畢竟』下三是空門，次『虛空』下三是空有門，次『非有非無』下三是非空非有門，為欲分對名義體故，每一門中且引三名以之為式。今文意者，此之四門，圓別教共若不簡之名體不分。圓人初心即觀四門，四門相攝體同名異正顯經體；別則遠期果地，仰信居初，先用方便一十二門，向後方觀此之四意，既存教道，諍訟易生，縱當門體與名義同，然與他門互相吞啖，故此學者非法毀人，良由不知體同名異，故云不識天主千名，而謂憍尸（Indra，帝釋天）不是帝釋（Śakra，眾神之王），故弘教者失旨于茲，將恐弘法利他之功不補非法毀人之失。三破計中二：初總破，次『小乘』下示偏計之失。又二：初斥大小兩乘各于其教法門互非，次『皆不』下以失佛法大意斥之。如天帝釋（Śakra devānām Indraḥ，天神之王）有千種名，此中即是千中之四，雖黨其門，所斥失大。『實相』下合譬，可知。 次解釋中三：初去小乘八門不與大濫
【English Translation】 English version Furthermore, there are two parts: first, an introduction; second, an explanation. The explanation covers three aspects: principle, teaching, and so on, but only a portion is addressed, not the entirety. The three aspects broadly encompass everything, even the Five Subtle and Five Immediate, clarifying non-action. The fourth section, showing the essence of the scripture, has two parts: first, directly showing the essence; second, enumerating all dharmas. ○ Within the third section, clarifying the different names for one dharma, the text opens with four meanings. The first part, presenting different names, has three sub-parts: first, the intention; second, a list; third, refuting misconceptions starting with 『immeasurable.』 The first is as in the text. The second part, listing the names, begins with Wondrous Existence (妙有, subtle understanding of existence) and ends with Quiescence (寂滅, the state of Nirvana), totaling twelve names. The term 『etc.』 indicates that these twelve names are selected from various sutras and treatises, listed here briefly as examples. The first three are the Gate of Existence, the next three starting with 『Ultimately』 are the Gate of Emptiness, the next three starting with 『Void』 are the Gate of Existence and Emptiness, and the next three starting with 『Neither Existence nor Non-existence』 are the Gate of Neither Existence nor Non-existence. To differentiate the names, meanings, and essence, each gate introduces three names as a model. The intention of the text is that these four gates, whether common to the perfect and distinct teachings, cannot be distinguished if the names and essence are not differentiated. Practitioners of the perfect teaching initially contemplate these four gates, which mutually encompass each other, with the same essence but different names, precisely revealing the essence of the scripture. The distinct teaching, on the other hand, looks forward to the fruition stage, with faith as the foundation, first using the expedient twelve gates, and then contemplating these four meanings. Since teachings already exist, disputes easily arise. Even if the essence of the gate aligns with the name and meaning, it can still be consumed by other gates. Therefore, students may unlawfully slander others because they do not understand that the essence is the same but the names are different. It is said that they do not recognize the thousand names of the Lord of Heaven and claim that Kausika (憍尸, Indra) is not Śakra (帝釋, King of the Gods). Thus, those who propagate the teachings miss the point, and the merit of propagating the Dharma and benefiting others may not compensate for the fault of unlawfully slandering others. The third part, refuting misconceptions, has two sub-parts: first, a general refutation; second, indicating the errors of biased views starting with 『Small Vehicle.』 Furthermore, there are two parts: first, criticizing both the Great and Small Vehicles for mutually negating each other』s teachings; second, criticizing them for missing the great intention of the Buddha's teachings starting with 『all do not.』 Just as Śakra devānām Indraḥ (天帝釋, King of the Gods) has a thousand names, this is just four of the thousand. Although they favor their own gate, the error they are criticized for is great. The analogy following 『Reality』 is self-explanatory. Next, the explanation has three parts: first, distinguishing the eight gates of the Small Vehicle from being confused with the Great Vehicle.
故置不論。次例四句。三「初句者」下正解。解釋中二：先釋，次「前三句」下判前所列。前三屬別，后一屬圓。初文初句，先釋，次結。次判中二：先斥，次判中二：先略明諍由，次示諍相。初中雲「最不融」者，初句俱同，但在當門尚是不融，今于當門三自不融，是故云「最」。言「不得意」者，通論謂地前乃至博地初心，別論若已入十住終不生諍。諍相中二：初略明諍相，次「何者」下釋諍意。初言「或小陵盜大奪」者，明此四門雖即大小名同體異，然有強弱致諍不同。釋諍意中二：初明半奪，次明俱奪。初文者，大小二門更互陵奪，是以小乘諍他大乘二四兩門，謂為己典，大乘奪小初三兩門，謂非小教，是故大小各互輸二而存於二。次從「若知」去大乘俱奪小乘四門，又二：初正明俱奪，次俱奪意。初文者，可由大乘知于空門為不但空，雙非以為第一義諦，則謂小乘都無能通，故四門俱奪。小既被奪，終不敢諍亦空亦有及以有門，而但苦諍第二第四，以並不知大小各四，是故生諍。次從「又大乘」去釋俱奪之意，又二：先釋，次譬。初釋中別教不融當教四門尚互相噬，況復小乘？故譬意云，若小奪大猶如野干而奪師子，寧不俱啖汝四門耶？二門先輸今又失二，野幹不奪師子，師子尚欲啖之，今野干輒奪師子，
【現代漢語翻譯】 故且不討論這個問題。接下來解釋四句的例子。三，在『初句者』（指四句中的第一句）下開始正式解釋。解釋分為兩部分：首先是解釋，然後是『前三句』下判斷前面列出的內容。前三句屬於別教（與圓教相對，指次第漸進的教法），后一句屬於圓教（圓融無礙的教法）。初文初句，先解釋，后總結。接下來判斷分為兩部分：先是駁斥，然後是判斷，判斷又分為兩部分：先是簡要說明爭論的原因，然後是展示爭論的相狀。最初的部分說『最不融』，是因為初句雖然相同，但在各自的門徑中尚且不能融合，現在在各自的門徑中三種（指三自性：遍計所執性、依他起性、圓成實性）都不能融合，所以說『最』。說『不得意』，通論是指地前乃至博地初心（指凡夫位），別論如果已經進入十住位（菩薩修行階位），最終不會產生爭論。爭論的相狀分為兩部分：首先是簡要說明爭論的相狀，然後是『何者』下解釋爭論的意義。最初說『或小陵盜大奪』，說明這四門雖然即是大小名同體異，但有強弱導致爭論不同。解釋爭論的意義分為兩部分：首先說明半奪，然後說明俱奪。最初的部分，大小二門互相侵凌搶奪，因此小乘爭論他宗大乘的二四兩門，認為是自己的經典，大乘搶奪小乘的初三兩門，認為不是小乘的教義，因此大小乘各自互相輸掉二門而保留二門。接下來從『若知』開始，大乘全部搶奪小乘的四門，又分為兩部分：首先正式說明全部搶奪，然後說明全部搶奪的意義。最初的部分，可以由大乘知道空門不僅僅是空，雙非（既非空也非有）才是第一義諦，就認為小乘完全不能通達，所以四門全部搶奪。小乘既然被搶奪，最終不敢爭論亦空亦有以及有門，而只是苦苦爭論第二和第四門，因為並不知道大小乘各有四門，所以產生爭論。接下來從『又大乘』開始解釋全部搶奪的意義，又分為兩部分：先解釋，后比喻。最初的解釋中，別教不能融合當教的四門尚且互相吞噬，更何況是小乘？所以比喻說，如果小乘搶奪大乘，就像野干搶奪獅子，難道不會連你的四門一起吞噬嗎？二門先前輸掉現在又失去二門，野幹不搶奪獅子，獅子尚且想要吞噬它，現在野干竟然搶奪獅子，
【English Translation】 Therefore, let's set this aside for now. Next, we will exemplify with the four phrases. Three, under 'The first phrase' (referring to the first phrase of the four phrases), the formal explanation begins. The explanation is divided into two parts: first, the explanation itself, and then, under 'The first three phrases,' a judgment is made on the previously listed content. The first three phrases belong to the Distinct Teaching (as opposed to the Perfect Teaching, referring to gradual teachings), and the last phrase belongs to the Perfect Teaching (referring to the teaching of perfect interpenetration). The initial text of the first phrase, first explains, then concludes. Next, the judgment is divided into two parts: first, refutation, and then judgment, which is further divided into two parts: first, a brief explanation of the cause of the dispute, and then a presentation of the appearance of the dispute. The initial part, saying 'most irreconcilable,' is because although the first phrase is the same, they are still unable to reconcile within their respective paths. Now, within their respective paths, the three (referring to the three natures: the completely conceptual nature, the dependent nature, and the perfectly accomplished nature) are unable to reconcile, hence the term 'most.' Saying 'not understanding the meaning,' generally refers to those before the Bhumi (stages of bodhisattva development) and even those with initial aspirations in the ordinary state (referring to ordinary beings). Specifically, if one has already entered the Ten Abodes (stages of bodhisattva practice), disputes will ultimately not arise. The appearance of the dispute is divided into two parts: first, a brief explanation of the appearance of the dispute, and then, under 'What is it,' an explanation of the meaning of the dispute. Initially saying 'or the small insults, steals, and the great seizes,' explains that although these four doors are the same in name and different in substance, they have strengths and weaknesses that lead to different disputes. Explaining the meaning of the dispute is divided into two parts: first, explaining partial seizure, and then explaining complete seizure. The initial part is that the two doors of the Small and Great Vehicles mutually insult and seize from each other. Therefore, the Small Vehicle disputes the two and four doors of the Great Vehicle, considering them to be their own scriptures. The Great Vehicle seizes the first three doors of the Small Vehicle, considering them not to be the teachings of the Small Vehicle. Therefore, the Small and Great Vehicles each mutually lose two doors and retain two doors. Next, starting from 'If one knows,' the Great Vehicle completely seizes the four doors of the Small Vehicle, which is again divided into two parts: first, formally explaining complete seizure, and then explaining the meaning of complete seizure. The initial part is that the Great Vehicle can know that the Door of Emptiness is not merely emptiness, and that the dual negation (neither empty nor existent) is the ultimate truth. It is then considered that the Small Vehicle is completely unable to comprehend it, so all four doors are completely seized. Since the Small Vehicle has been seized, it ultimately does not dare to dispute the doors of both emptiness and existence, and existence, but only bitterly disputes the second and fourth doors, because it does not know that the Small and Great Vehicles each have four doors, hence the dispute arises. Next, starting from 'Also, the Great Vehicle,' explains the meaning of complete seizure, which is again divided into two parts: first, explanation, and then analogy. In the initial explanation, the Distinct Teaching, unable to reconcile the four doors of its own teaching, still devours each other, let alone the Small Vehicle? Therefore, the analogy says that if the Small Vehicle seizes from the Great Vehicle, it is like a jackal seizing from a lion. Would it not devour your four doors together? The two doors were previously lost, and now two more doors are lost. If the jackal does not seize from the lion, the lion still wants to devour it. Now, the jackal dares to seize from the lion,
師子豈不啖耶？故曰「寧當」。合譬可知。次從「三句」去，結前三句屬於教道，非今經體，唯第四句為經體也。名義雖異，四門體同，體既互融不諍名義，故第四屬圓。于中又二：初明諸名諸義並是實相之名，次「複次」下互為名體。初文又三：初略標門意，次「其相」下略釋門相，三「如是」下結歸經體。初如文。次文又二：初引經立體，次「實相之相」下列前十二名，並是實相異名，其名既異不妨名異而體是同，不可圓理不異而諸名盡同，將何以為四隨之巧？此中最後非有非無，準前理亦合有三名，文中但有中道及第一義，文闕微妙寂滅一句。此中諸名既盡以實相為體，名數多少於理未妨，故闕一無妨。
次互為名體中四：初略示互立；次「妙有不可」下略示互立之相，且以妙有當體為式他皆仿之；三「隨以」下例結；四「大經」下引證。又二：初正引證，次「若得」下結引證意。初文又二：先證諸名並是解脫之別名，次明諸名並是涅槃之異稱，涅槃亦然，故云「即一相」也。
三譬顯中二：先釋，次「譬顯」下判同異。初正釋中，前之三句尋之可知。第四句中三：初舉事，次引證，三「工遍」下以所引事而示圓相。初引事中二：初引事，次結同。初云「譬如一人遭亂家禍，如張儀範蠡之類」者，
【現代漢語翻譯】 現代漢語譯本 師子難道不吃嗎？所以說『寧當』。合起來比喻就可以知道。其次從『三句』開始，總結前三句屬於教義，不是現在這部經的本體，只有第四句是經的本體。名稱和意義雖然不同，但四門的本體相同，本體既然互相融合，就不爭論名稱和意義，所以第四句屬於圓融。其中又分為兩部分：首先說明各種名稱和意義都是實相（Reality's true appearance）的名稱，其次從『複次』開始，互相作為名稱和本體。第一部分又分為三部分：首先簡略地標出四門的意思，其次從『其相』開始，簡略地解釋四門的相狀，第三從『如是』開始，總結歸於經的本體。第一部分如原文。第二部分又分為兩部分：首先引用經文來確立本體，其次從『實相之相』開始，列出前面的十二個名稱，都是實相的不同名稱，這些名稱既然不同，不妨礙名稱不同而本體相同，不可認為圓融的道理不異而各種名稱都相同，那樣用什麼來作為四隨（隨自意、隨他意、隨自他意、隨所應化）的巧妙呢？這裡面最後一句『非有非無』，按照前面的道理也應該有三個名稱，文中只有中道和第一義，缺少了微妙寂滅一句。這裡面各種名稱既然都以實相為本體，名稱數量的多少對於道理沒有妨礙，所以缺少一句也沒有妨礙。 其次在互為名體中分為四部分：首先簡略地指示互相確立；其次從『妙有不可』開始，簡略地指示互相確立的相狀，姑且以妙有（Wonderful Existence）作為本體來作為範例，其他的都仿照這個；第三從『隨以』開始，舉例總結；第四從『大經』開始，引用證據。又分為兩部分：首先正式地引用證據，其次從『若得』開始，總結引用證據的意思。第一部分又分為兩部分：首先證明各種名稱都是解脫（Liberation）的不同名稱，其次說明各種名稱都是涅槃（Nirvana）的不同稱謂，涅槃也是這樣，所以說『即一相』。 第三用比喻來顯示，分為兩部分：首先解釋，其次從『譬顯』開始，判斷相同和不同。首先正式解釋，前面的三句尋找就可以知道。第四句中分為三部分：首先舉出事例，其次引用證據，第三從『工遍』開始，用所引用的事例來顯示圓融的相狀。首先引用事例，分為兩部分：首先引用事例，其次總結相同。首先說『譬如一人遭遇戰亂家禍，如張儀範蠡之類』的人，
【English Translation】 English version Does the lion not devour? Therefore, it is said 'rather should.' It can be understood by combining the analogy. Next, starting from the 'three sentences,' summarizing the previous three sentences belongs to the teachings, not the substance of this sutra, only the fourth sentence is the substance of the sutra. Although the names and meanings are different, the substance of the four gates is the same. Since the substances mutually interpenetrate, there is no dispute over names and meanings, so the fourth belongs to the perfect integration. Among them, there are two parts: first, it explains that all names and meanings are names of Reality's true appearance (實相); second, starting from 'furthermore,' they mutually serve as names and substance. The first part is divided into three parts: first, briefly indicate the meaning of the four gates; second, starting from 'its appearance,' briefly explain the characteristics of the four gates; third, starting from 'thus,' conclude and return to the substance of the sutra. The first part is as in the original text. The second part is divided into two parts: first, quote the sutra to establish the substance; second, starting from 'the appearance of Reality's true appearance,' list the previous twelve names, all of which are different names of Reality's true appearance. Since these names are different, it does not hinder the names from being different while the substance is the same. It is not permissible to think that the principle of perfect integration is not different while all the names are the same. What would be used as the skill of the four followings (隨自意, 隨他意, 隨自他意, 隨所應化) then? Here, the last sentence 'neither existence nor non-existence,' according to the previous principle, should also have three names. In the text, there are only the Middle Way and the First Principle, lacking the sentence 'subtle quiescence.' Since all the names here take Reality's true appearance as their substance, the number of names does not hinder the principle, so lacking one is not a problem. Next, in the mutual naming and substance, it is divided into four parts: first, briefly indicate mutual establishment; second, starting from 'Wonderful Existence is not,' briefly indicate the appearance of mutual establishment, and take Wonderful Existence (妙有) as the substance to serve as an example, and all others follow this; third, starting from 'according to,' summarize with examples; fourth, starting from 'Great Sutra,' cite evidence. It is again divided into two parts: first, formally cite evidence; second, starting from 'if one obtains,' summarize the meaning of citing evidence. The first part is again divided into two parts: first, prove that all names are different names of Liberation (解脫); second, explain that all names are different names of Nirvana (涅槃), and Nirvana is also like this, so it is said 'is one appearance'. Third, use metaphors to reveal, divided into two parts: first explain, then starting from 'metaphorical revelation,' judge the similarities and differences. First, formally explain, the previous three sentences can be found. The fourth sentence is divided into three parts: first, give an example; second, cite evidence; third, starting from 'skillful and pervasive,' use the cited example to show the appearance of perfect integration. First, cite an example, divided into two parts: first, cite an example; second, summarize the similarities. First, it says 'for example, a person encounters war and family disaster, like people such as Zhang Yi and Fan Li',
歷多官職如用異，身備眾位如名異，換姓變名如名異，歷職備位如用異。「張儀」者，《史記．世家》云：「本魏人也。嘗與蘇秦事于鬼谷，而秦先達已相於趙。儀往見之。秦欲擊而誡之，乃坐之堂下，以仆妾之食而飯之。儀乃謝而去之。秦乃使舍人以車馬幣帛而陰奉之。儀遂入秦，惠王見之以客卿，於是檄楚說秦，相秦四歲而免。乃相魏以說哀王，哀王背縱復歸相秦。秦欲伐楚，復入楚而說懷王。及聞蘇秦死，又說于楚，令楚和秦，復入說韓，令歸事秦。於是惠王封其五邑，號武信君。又說齊趙及燕昭王，並令事秦，諸王咸許而歸報秦。會惠王卒，武王為太子時不悅之，而儀懼誅請說于魏，遂又相魏一歲而卒。」「范蠡」者，〈列傳〉云：「本南陽人，事越王勾踐，苦身戮力，深謀二十餘年，滅吳報恥，以尊周室。勾踐已霸，稱為大將軍，自以為大名之下難立，置書辭勾踐而請誅。王不然之。乃與徒屬浮舟于海，於是勾踐表會稽山為其俸邑。乃出於齊，變名鴟夷子，戮力治生，數至千萬。齊人聞其賢，請而為相。后喟然嘆曰：居家則致千金，宦至卿相，此布衣之極矣。久居尊名而不祥也。乃歸相印，散財帛間行止於陶，自謂朱公，居無何間，又致財巨萬。」彼二人者，名用雖殊而其體是一。「儒林」等文官名，「雄
【現代漢語翻譯】 現代漢語譯本： 如果擔任多個官職，就像使用不同的工具；如果身兼多個職位，就像擁有不同的名字；更換姓氏和名字，就像名字不同；擔任不同的職位，就像使用不同的工具。『張儀』（戰國時期縱橫家，為秦國效力）在《史記·世家》中記載：『原本是魏國人。曾經和蘇秦（戰國時期縱橫家）一起在鬼谷子（戰國時期思想家）門下學習，而蘇秦先於張儀在趙國顯達。張儀前去拜見蘇秦。蘇秦想要打擊他，就告誡左右怠慢張儀，讓他在堂下就坐，用僕人吃的食物來招待他。張儀於是告辭離去。蘇秦就派人暗中用車輛、馬匹和財物來資助他。張儀於是進入秦國，秦惠王（秦國君主）以客卿的身份接見他，於是張儀起草文書遊說楚國，為秦國效力。擔任秦國相國四年後被免職。於是到魏國擔任相國，遊說魏哀王（魏國君主），魏哀王背棄合縱之約，又重新歸附秦國。秦國想要攻打楚國，張儀又進入楚國遊說楚懷王（楚國君主）。等到聽說蘇秦去世，又遊說楚國，讓楚國與秦國和好，又進入韓國遊說，讓韓國歸順秦國。於是秦惠王封給他五個城邑，賜號武信君。又遊說齊國、趙國以及燕昭王（燕國君主），都讓他們歸順秦國，各國君王都答應並回報秦國。恰逢秦惠王去世，秦武王（秦國君主）還是太子的時候就不喜歡他，張儀害怕被誅殺，請求出使魏國，於是又在魏國擔任相國一年後去世。』『范蠡』（春秋末期政治家、軍事家、商人）在《列傳》中記載：『原本是南陽人，侍奉越王勾踐（越國君主），刻苦努力，深謀遠慮二十多年，滅亡吳國報了仇，從而尊崇了周王室。勾踐已經稱霸，范蠡被封為大將軍，他自認為功成名就難以久居，於是寫信辭別勾踐，請求處死自己。勾踐沒有答應。於是和他的同伴乘船漂流於海上，於是勾踐上書朝廷，把會稽山（山名）作為范蠡的俸祿封邑。范蠡於是到了齊國，改名為鴟夷子（范蠡的化名），努力經營產業，多次積累到數千萬的財富。齊國人聽說他賢能，請他擔任相國。後來他感慨地說：居家能夠積累千金的財富，做官做到卿相，這已經是平民的極致了。長久地享有尊貴的名聲是不吉利的。於是交還相印，散發財物，秘密地前往陶地居住，自稱為朱公（范蠡的化名），居住沒多久，又積累了巨萬的財富。』這兩個人，名字和所用不同，但他們的本體是一樣的。『儒林』等文官的名字，『雄 English version: If holding multiple official positions is like using different tools, and holding multiple ranks is like having different names, then changing surnames and names is like having different names, and holding different positions is like using different tools. 'Zhang Yi' (a strategist during the Warring States period who served the Qin state), as recorded in the 'Hereditary Houses' section of the 'Records of the Grand Historian': 'Originally from the state of Wei. He once studied under Guiguzi (a thinker during the Warring States period) along with Su Qin (a strategist during the Warring States period), but Su Qin achieved prominence in the state of Zhao before Zhang Yi. Zhang Yi went to see Su Qin. Su Qin, wanting to humble him, instructed his attendants to treat Zhang Yi with disrespect, making him sit in the hall and serving him food meant for servants. Zhang Yi then took his leave. Su Qin then secretly sent people to provide him with carriages, horses, and wealth. Zhang Yi then entered the state of Qin, where King Hui of Qin (ruler of the Qin state) received him as a guest minister. Zhang Yi then drafted documents to persuade the state of Chu, serving the Qin state. After serving as the prime minister of Qin for four years, he was dismissed. He then went to the state of Wei to serve as prime minister, persuading King Ai of Wei (ruler of the Wei state). King Ai of Wei abandoned the alliance and returned to the Qin state. The Qin state wanted to attack the state of Chu, so Zhang Yi again entered the state of Chu to persuade King Huai of Chu (ruler of the Chu state). When he heard of Su Qin's death, he again persuaded the state of Chu to make peace with the Qin state. He then entered the state of Han to persuade them to submit to the Qin state. King Hui of Qin then granted him five cities and bestowed upon him the title of Lord Wuxin. He also persuaded the states of Qi, Zhao, and King Zhao of Yan (ruler of the Yan state), all of whom submitted to the Qin state. The rulers of these states all agreed and reported to the Qin state. Coincidentally, King Hui of Qin died, and King Wu of Qin (ruler of the Qin state), who disliked him when he was still the crown prince, Zhang Yi, fearing execution, requested to be sent to the state of Wei. He then served as prime minister of the state of Wei for one year before dying.' 'Fan Li' (a politician, military strategist, and businessman in the late Spring and Autumn period), as recorded in the 'Biographies' section: 'Originally from Nanyang, he served King Goujian of Yue (ruler of the Yue state), working diligently and planning deeply for more than twenty years, destroying the state of Wu and avenging the humiliation, thereby honoring the Zhou royal house. King Goujian had already become a hegemon, and Fan Li was appointed as a general. He believed that it was difficult to maintain a great reputation for long, so he wrote a letter to bid farewell to King Goujian, requesting to be executed. King Goujian refused. He then sailed on the sea with his followers. King Goujian then submitted a memorial to the court, granting Mount Kuaiji (mountain name) as Fan Li's fief. Fan Li then went to the state of Qi, changing his name to Chiyi Zi (Fan Li's alias), diligently managing his business, and accumulating wealth of tens of millions. The people of Qi heard of his virtue and invited him to serve as prime minister. Later, he sighed and said: 'Being able to accumulate wealth of a thousand gold at home and becoming a minister in the court is the ultimate achievement for a commoner. It is inauspicious to enjoy a noble reputation for a long time.' He then returned his seal of office, distributed his wealth, and secretly went to live in the state of Tao, calling himself Zhu Gong (Fan Li's alias). Before long, he accumulated wealth of tens of millions again.' These two people, although their names and uses are different, their essence is the same. The names of civil officials such as 'Rulin' and 'Xiong
【English Translation】 English version: If holding multiple official positions is like using different tools, and holding multiple ranks is like having different names, then changing surnames and names is like having different names, and holding different positions is like using different tools. 'Zhang Yi' (a strategist during the Warring States period who served the Qin state), as recorded in the 'Hereditary Houses' section of the 'Records of the Grand Historian': 'Originally from the state of Wei. He once studied under Guiguzi (a thinker during the Warring States period) along with Su Qin (a strategist during the Warring States period), but Su Qin achieved prominence in the state of Zhao before Zhang Yi. Zhang Yi went to see Su Qin. Su Qin, wanting to humble him, instructed his attendants to treat Zhang Yi with disrespect, making him sit in the hall and serving him food meant for servants. Zhang Yi then took his leave. Su Qin then secretly sent people to provide him with carriages, horses, and wealth. Zhang Yi then entered the state of Qin, where King Hui of Qin (ruler of the Qin state) received him as a guest minister. Zhang Yi then drafted documents to persuade the state of Chu, serving the Qin state. After serving as the prime minister of Qin for four years, he was dismissed. He then went to the state of Wei to serve as prime minister, persuading King Ai of Wei (ruler of the Wei state). King Ai of Wei abandoned the alliance and returned to the Qin state. The Qin state wanted to attack the state of Chu, so Zhang Yi again entered the state of Chu to persuade King Huai of Chu (ruler of the Chu state). When he heard of Su Qin's death, he again persuaded the state of Chu to make peace with the Qin state. He then entered the state of Han to persuade them to submit to the Qin state. King Hui of Qin then granted him five cities and bestowed upon him the title of Lord Wuxin. He also persuaded the states of Qi, Zhao, and King Zhao of Yan (ruler of the Yan state), all of whom submitted to the Qin state. The rulers of these states all agreed and reported to the Qin state. Coincidentally, King Hui of Qin died, and King Wu of Qin (ruler of the Qin state), who disliked him when he was still the crown prince, Zhang Yi, fearing execution, requested to be sent to the state of Wei. He then served as prime minister of the state of Wei for one year before dying.' 'Fan Li' (a politician, military strategist, and businessman in the late Spring and Autumn period), as recorded in the 'Biographies' section: 'Originally from Nanyang, he served King Goujian of Yue (ruler of the Yue state), working diligently and planning deeply for more than twenty years, destroying the state of Wu and avenging the humiliation, thereby honoring the Zhou royal house. King Goujian had already become a hegemon, and Fan Li was appointed as a general. He believed that it was difficult to maintain a great reputation for long, so he wrote a letter to bid farewell to King Goujian, requesting to be executed. King Goujian refused. He then sailed on the sea with his followers. King Goujian then submitted a memorial to the court, granting Mount Kuaiji (mountain name) as Fan Li's fief. Fan Li then went to the state of Qi, changing his name to Chiyi Zi (Fan Li's alias), diligently managing his business, and accumulating wealth of tens of millions. The people of Qi heard of his virtue and invited him to serve as prime minister. Later, he sighed and said: 'Being able to accumulate wealth of a thousand gold at home and becoming a minister in the court is the ultimate achievement for a commoner. It is inauspicious to enjoy a noble reputation for a long time.' He then returned his seal of office, distributed his wealth, and secretly went to live in the state of Tao, calling himself Zhu Gong (Fan Li's alias). Before long, he accumulated wealth of tens of millions again.' These two people, although their names and uses are different, their essence is the same. The names of civil officials such as 'Rulin' and 'Xiong'
渠」等武官名。次「隨處」下結同。次引證，如文。三示相中二：初「工遍」下總示，次從「是不可壞人」去歷十二名，此中從初至頂蓋人，合有十二名，譬體同名異；文但有十一，恐欠人字，應雲中庶人，信直人。初三名，譬有門中三。次三名，譬空門中三。次三名，譬空有門中三。次三名，譬非空非有門中三名。義理甚便，意甚分明。故圓教四門雖即名等，亦有十二而體不別，故圓義易融。次判同異，如文。
四約四隨中二：初問起，次答。答中五：初總出四隨，明如來赴機之法；次「例如」下引例示失；三「如來」下正明佛赴機異名之相；四「故求那」下引證；五「故四隨」下結意。初如文。次例中三：初通舉異執之相，次「既不」下示失四悉之相，三「各于」下結失成得，雖現在無益得為後世聞法之緣。初如文。次文者，「既不欲聞」去失四隨益物意也。初是無樂欲，次無心信受是無為人，次不滅煩惱是無對治，次不發道心是無第一義。三結失成得如文。三正明如來赴機之相中三：先總舉說法之相，次「為有」下別明四門四悉之相，三「隨此」下結意。初如文。次文四門不同，初從「為有根性」去有門，明如來逗機得四悉益，初是樂欲益，次信戒忍進是為人益，次蕩除空見是對治益，次即能去是第一義
【現代漢語翻譯】 現代漢語譯本 『渠』等武官名。（此處指代的是一些武官的名稱，例如『渠』。）接下來『隨處』下總結相同之處。（在『隨處』這個詞之後，總結它們之間的共同點。）然後是引證，就像原文所說。（接下來會引用一些例子來佐證觀點，就像原文呈現的那樣。） 三、示相中二：首先，『工遍』下總括地展示。（在『工遍』這個詞之後，總括地展示各種相。）然後從『是不可壞人』開始，列舉十二個名稱。（從『是不可壞人』開始，列舉十二個不同的名稱。）這其中，從最初到頂蓋人，總共有十二個名稱，比喻身體相同而名稱不同。（從最初的名稱到頂蓋人，總共有十二個名稱，這就像同一個身體有不同的名稱。）原文中只有十一個，可能缺少『人』字，應該說『中庶人，信直人』。（原文中只列出了十一個名稱，可能缺少一個『人』字，應該是『中庶人，信直人』。）最初的三個名稱，比喻有門中的三個。（最初的三個名稱，比喻『有門』中的三個方面。）接下來的三個名稱，比喻空門中的三個。（接下來的三個名稱，比喻『空門』中的三個方面。）再接下來的三個名稱，比喻空有門中的三個。（再接下來的三個名稱，比喻『空有門』中的三個方面。）最後的三個名稱，比喻非空非有門中的三個名稱。（最後的三個名稱，比喻『非空非有門』中的三個名稱。）義理非常方便理解，意思非常分明。（這些義理非常容易理解，表達的意思也非常清晰。）所以圓教的四門雖然名稱相同，也有十二個方面，但本體並沒有區別，所以圓教的義理容易融合。（所以圓教的四門，雖然名稱上有所相同，但也有十二個不同的方面，然而它們的本體並沒有區別，因此圓教的義理很容易融合貫通。）接下來判斷相同和不同之處，就像原文所說。（接下來會判斷這些名稱的相同和不同之處，就像原文所描述的那樣。） 四、約四隨中二：首先是提問，然後是回答。（第四部分，關於四隨，分為兩部分：首先是提出問題，然後是給出回答。）回答中包含五個方面：首先總括地列出四隨，闡明如來應機的法則。（回答中包含五個方面：首先總括地列出四隨，闡明如來應機的法則。）接下來『例如』下引用例子來展示缺失。（接下來，用『例如』引出例子，展示如果缺失四隨會怎麼樣。）第三，『如來』下正式闡明佛應機的不同名稱的相。（第三，『如來』之後，正式闡明佛應機的不同名稱的相。）第四，『故求那』下引用證據。（第四，『故求那』之後，引用證據來支援觀點。）第五，『故四隨』下總結意思。（第五，『故四隨』之後，總結本段的中心意思。） 首先，就像原文所說。（首先，就像原文所說的那樣。）接下來，在例子中包含三個方面：首先總括地舉出不同執著的相。（接下來，在例子中包含三個方面：首先總括地舉出不同執著的相。）接下來『既不』下展示缺失四悉的相。（接下來，『既不』之後，展示缺失四悉的相。）第三，『各于』下總結缺失帶來的成就，雖然現在沒有益處，但可以成為後世聞法的因緣。（第三，『各于』之後，總結缺失帶來的成就，雖然現在沒有益處，但可以成為後世聞法的因緣。） 首先，就像原文所說。（首先，就像原文所說的那樣。）接下來，『既不欲聞』之後，說明缺失四隨利益眾生的意思。（接下來，『既不欲聞』之後，說明缺失四隨就無法利益眾生的意思。）最初是沒有樂欲，接下來沒有心信受就是沒有為人，接下來不滅煩惱就是沒有對治，接下來不發道心就是沒有第一義。（最初是沒有樂欲，接下來沒有心信受就是沒有為人，接下來不滅煩惱就是沒有對治，接下來不發道心就是沒有第一義。）第三，總結缺失帶來的成就，就像原文所說。（第三，總結缺失帶來的成就，就像原文所說的那樣。） 第三，正式闡明如來應機的相中包含三個方面：首先總括地舉出說法的相。（第三，正式闡明如來應機的相中包含三個方面：首先總括地舉出說法的相。）接下來『為有』下分別闡明四門四悉的相。（接下來『為有』之後，分別闡明四門四悉的相。）第三，『隨此』下總結意思。（第三，『隨此』之後，總結意思。） 首先，就像原文所說。（首先，就像原文所說的那樣。）接下來，四門不同，首先從『為有根性』開始，闡明有門，說明如來應機得到四悉的利益。（接下來，四門不同，首先從『為有根性』開始，闡明有門，說明如來應機得到四悉的利益。）最初是樂欲的利益，接下來信戒忍進是為人的利益，接下來蕩除空見是對治的利益，接下來就能去除是第一義。（最初是樂欲的利益，接下來信戒忍進是為人的利益，接下來蕩除空見是對治的利益，接下來就能去除是第一義。）
【English Translation】 English version Names of military officials such as 『Qu』 (渠). (This refers to the names of some military officials, such as 『Qu』.) Next, 『Sui Chu』 (隨處) summarizes the similarities. (After the word 『Sui Chu,』 summarize the common points between them.) Then comes the citation, as in the original text. (Next, some examples will be cited to support the viewpoint, just as the original text presents it.) Three, showing the characteristics in two parts: First, 『Gong Bian』 (工遍) generally shows them. (After the word 『Gong Bian,』 generally show the various characteristics.) Then, starting from 『Shi Bu Ke Huai Ren』 (是不可壞人), list twelve names. (Starting from 『Shi Bu Ke Huai Ren,』 list twelve different names.) Among them, from the beginning to 『Ding Gai Ren』 (頂蓋人), there are a total of twelve names, which is a metaphor for the same body with different names. (From the initial name to 『Ding Gai Ren,』 there are a total of twelve names, which is like the same body having different names.) The original text only has eleven, possibly missing the word 『Ren』 (人), it should be 『Zhong Shu Ren, Xin Zhi Ren』 (中庶人，信直人). (The original text only lists eleven names, possibly missing the word 『Ren,』 it should be 『Zhong Shu Ren, Xin Zhi Ren.』) The first three names are a metaphor for the three in the 『Yu Men』 (有門). (The first three names are a metaphor for the three aspects in the 『Yu Men.』) The next three names are a metaphor for the three in the 『Kong Men』 (空門). (The next three names are a metaphor for the three aspects in the 『Kong Men.』) The next three names are a metaphor for the three in the 『Kong Yu Men』 (空有門). (The next three names are a metaphor for the three aspects in the 『Kong Yu Men.』) The last three names are a metaphor for the three names in the 『Fei Kong Fei Yu Men』 (非空非有門). (The last three names are a metaphor for the three names in the 『Fei Kong Fei Yu Men.』) The meaning is very convenient to understand, and the meaning is very clear. (These meanings are very easy to understand, and the expressed meaning is very clear.) Therefore, although the four doors of the Yuan teaching (圓教) have the same names, there are also twelve aspects, but the essence is not different, so the meaning of the Yuan teaching is easy to integrate. (Therefore, although the four doors of the Yuan teaching have the same names, there are also twelve different aspects, but their essence is not different, so the meaning of the Yuan teaching is easy to integrate and understand.) Next, judge the similarities and differences, as in the original text. (Next, the similarities and differences of these names will be judged, just as the original text describes.) Four, about the four 『Sui』 (隨) in two parts: First is the question, then the answer. (The fourth part, about the four 『Sui,』 is divided into two parts: first is to ask the question, then to give the answer.) The answer contains five aspects: First, generally list the four 『Sui,』 clarifying the law of the Tathagata (如來) responding to the occasion. (The answer contains five aspects: First, generally list the four 『Sui,』 clarifying the law of the Tathagata responding to the occasion.) Next, 『Li Ru』 (例如) cites examples to show the missing. (Next, use 『Li Ru』 to introduce examples, showing what happens if the four 『Sui』 are missing.) Third, 『Ru Lai』 (如來) formally clarifies the characteristics of the different names of the Buddha (佛) responding to the occasion. (Third, after 『Ru Lai,』 formally clarify the characteristics of the different names of the Buddha responding to the occasion.) Fourth, 『Gu Qiu Na』 (故求那) cites evidence. (Fourth, after 『Gu Qiu Na,』 cite evidence to support the viewpoint.) Fifth, 『Gu Si Sui』 (故四隨) summarizes the meaning. (Fifth, after 『Gu Si Sui,』 summarize the central meaning of this paragraph.) First, just like the original text says. (First, just like the original text says.) Next, in the example, there are three aspects: First, generally cite the characteristics of different attachments. (Next, in the example, there are three aspects: First, generally cite the characteristics of different attachments.) Next, 『Ji Bu』 (既不) shows the characteristics of missing the four 『Xi』 (悉). (Next, 『Ji Bu』 shows the characteristics of missing the four 『Xi.』) Third, 『Ge Yu』 (各于) summarizes the achievements brought about by the missing, although there is no benefit now, it can become the cause for hearing the Dharma (法) in later generations. (Third, 『Ge Yu』 summarizes the achievements brought about by the missing, although there is no benefit now, it can become the cause for hearing the Dharma in later generations.) First, just like the original text says. (First, just like the original text says.) Next, after 『Ji Bu Yu Wen』 (既不欲聞), explain the meaning of missing the four 『Sui』 to benefit sentient beings. (Next, after 『Ji Bu Yu Wen,』 explain the meaning of missing the four 『Sui』 to not benefit sentient beings.) Initially, there is no desire for happiness, next, not having the heart to believe and accept is not having 『Wei Ren』 (為人), next, not extinguishing afflictions is not having 『Dui Zhi』 (對治), next, not developing the mind of the Tao (道) is not having 『Di Yi Yi』 (第一義). (Initially, there is no desire for happiness, next, not having the heart to believe and accept is not having 『Wei Ren,』 next, not extinguishing afflictions is not having 『Dui Zhi,』 next, not developing the mind of the Tao is not having 『Di Yi Yi.』) Third, summarize the achievements brought about by the missing, just like the original text says. (Third, summarize the achievements brought about by the missing, just like the original text says.) Third, formally clarifying the characteristics of the Tathagata responding to the occasion contains three aspects: First, generally cite the characteristics of preaching the Dharma. (Third, formally clarifying the characteristics of the Tathagata responding to the occasion contains three aspects: First, generally cite the characteristics of preaching the Dharma.) Next, 『Wei You』 (為有) separately clarifies the characteristics of the four doors and the four 『Xi.』 (Next, 『Wei You』 separately clarifies the characteristics of the four doors and the four 『Xi.』) Third, 『Sui Ci』 (隨此) summarizes the meaning. (Third, 『Sui Ci』 summarizes the meaning.) First, just like the original text says. (First, just like the original text says.) Next, the four doors are different, first starting from 『Wei You Gen Xing』 (為有根性), clarifying the 『Yu Men,』 explaining that the Tathagata responding to the occasion obtains the benefits of the four 『Xi.』 (Next, the four doors are different, first starting from 『Wei You Gen Xing,』 clarifying the 『Yu Men,』 explaining that the Tathagata responding to the occasion obtains the benefits of the four 『Xi.』) Initially, it is the benefit of the desire for happiness, next, faith, precepts, patience, and progress are the benefits of 『Wei Ren,』 next, sweeping away the empty view is the benefit of 『Dui Zhi,』 next, being able to remove is 『Di Yi Yi.』 (Initially, it is the benefit of the desire for happiness, next, faith, precepts, patience, and progress are the benefits of 『Wei Ren,』 next, sweeping away the empty view is the benefit of 『Dui Zhi,』 next, being able to remove is 『Di Yi Yi.』)
益；有門既爾，餘三可知。
○第四明入實相門中為二：初明來意，次正開章解釋。初文二：初正明來意，次「下文」下引證。又三：初正教門。次「佛子」下明行門功能，教能通行、使行入理，故云「成佛」。此中具明十六皆為實門，文中雖無開廢等文，意在第九卷，故此不論。三結名。
次釋中二：列、釋。初明門相中乃至歷四教，教教之中皆初先明用門之意及引教證，是故不同《止觀》中文，《止觀》但為令知諸教四門皆破見思，此為並堪入于實相。于中為二：初總釋，次歷教別釋。初文五：初釋門名，謂能通也。次「大論」下總示四相，三「又云」下明功能，四「又云般若波羅蜜」下明門中得失，五「若以」下辨教行不同。初二如文。三功能中二：初明能攝根性功能，次「又云」下有能通至實相功能。既云入般若門，般若即是所入之理，理謂實相般若，亦得是種智般若。四得失者，此並通論四教四門悉有得失故也。五教行者，行只是觀，于中又二：初通立教行二門，次「藉教」下明根性悟入不同。又五：初明一向根性，次「若聞」下明迴轉根性，三「聞教」下相資根性，四「教觀合」下明門數，五「經云」下明門意。
次正釋中四四十六相別不同，初三藏四門中二：標、釋。釋中四別。初
【現代漢語翻譯】 現代漢語譯本：益處是，既然已經瞭解了一個門，其餘三個門也可以類推得知。
○第四部分，闡明進入實相門，分為兩個部分：首先說明來意，其次正式開始解釋。第一部分又分為兩個部分：首先明確來意，其次在『下文』之後引用論證。又分為三個部分：首先是教門。其次在『佛子』之後說明行門的功能，教能通行，使修行進入真理，所以說『成佛』。這裡詳細說明了十六門都是實門，文中雖然沒有開廢等文字，但意在第九卷，所以這裡不討論。第三是總結名稱。
其次是解釋，分為：列舉和解釋。首先說明門的相狀，乃至歷經四教，每個教派中都首先說明運用門的目的以及引用教證，因此與《止觀》中的文字不同，《止觀》只是爲了讓人知道各教的四門都是爲了破除見思惑，而這裡是爲了能夠進入實相。其中分為兩個部分：首先是總的解釋，其次是歷經各教分別解釋。第一部分分為五個部分：首先解釋門的名稱，意思是能夠通達。其次在『大論』之後總的展示四相，第三在『又云』之後說明功能，第四在『又云般若波羅蜜』之後說明門中的得失，第五在『若以』之後辨別教和行的不同。前兩個部分如原文。第三部分功能中分為兩個部分：首先說明能夠攝受根性的功能，其次在『又云』之後有能夠通達至實相的功能。既然說進入般若門，般若就是所進入的真理，真理指的是實相般若，也可以是種智般若。第四部分關於得失，這裡是總的論述四教的四門都有得失。第五部分關於教和行，行只是觀，其中又分為兩個部分：首先總的建立教和行兩個門，其次在『藉教』之後說明根性領悟進入的不同。又分為五個部分：首先說明一向根性，其次在『若聞』之後說明迴轉根性，第三在『聞教』之後說明相互資助的根性，第四在『教觀合』之後說明門的數量，第五在『經云』之後說明門的目的。
其次是正式解釋，四四十六相各有不同，首先是三藏四門，分為兩個部分：標明和解釋。解釋中分為四個部分。首先
【English Translation】 English version: The benefit is that once one door is understood, the other three can be known by analogy.
○ Part Four, explaining entering the Real Mark Door, is divided into two parts: first, explaining the intention; second, formally beginning the explanation. The first part is further divided into two parts: first, clarifying the intention; second, citing evidence after 'the following text'. It is further divided into three parts: first, the Teaching Door. Second, after 'Buddha-son', explaining the function of the Practice Door. The Teaching enables passage, allowing practice to enter into principle, hence the saying 'achieving Buddhahood'. This details that all sixteen doors are Real Doors. Although there is no text on opening and abolishing, the intention is in the ninth scroll, so it is not discussed here. Third is summarizing the names.
Second is the explanation, divided into: listing and explaining. First, explaining the characteristics of the doors, even through the Four Teachings (Four Teachings), in each teaching, first explaining the purpose of using the doors and citing teaching evidence. Therefore, it is different from the text in Zhi Guan (止觀). Zhi Guan (止觀) is only to let people know that the four doors of each teaching are to break through the delusions of views and thoughts, while here it is to be able to enter the Real Mark. Among them, it is divided into two parts: first, a general explanation; second, separate explanations through each teaching. The first part is divided into five parts: first, explaining the name of the door, meaning it can penetrate. Second, after 'Great Treatise', generally showing the Four Aspects; third, after 'also says', explaining the function; fourth, after 'also says Prajna Paramita (般若波羅蜜)', explaining the gains and losses in the door; fifth, after 'if using', distinguishing the differences between teaching and practice. The first two parts are as in the original text. The third part, function, is divided into two parts: first, explaining the function of being able to gather the roots and nature; second, after 'also says', there is the function of being able to penetrate to the Real Mark. Since it is said to enter the Prajna (般若) Door, Prajna (般若) is the principle to be entered, the principle refers to the Real Mark Prajna (般若), and it can also be the All-Knowing Wisdom Prajna (般若). The fourth part about gains and losses, here is a general discussion of the four doors of the four teachings all have gains and losses. The fifth part about teaching and practice, practice is only contemplation, among which it is again divided into two parts: first, generally establishing the two doors of teaching and practice; second, after 'relying on teaching', explaining the differences in the roots and nature of enlightenment and entry. It is again divided into five parts: first, explaining the one-sided roots and nature; second, after 'if hearing', explaining the turning roots and nature; third, after 'hearing the teaching', explaining the mutually assisting roots and nature; fourth, after 'teaching and contemplation combined', explaining the number of doors; fifth, after 'the sutra says', explaining the purpose of the doors.
Second is the formal explanation, the four fours and sixteen aspects are different, first is the Tripitaka (三藏) Four Doors, divided into two parts: marking and explaining. The explanation is divided into four parts. First
有門為二：先明門中四諦，次「此是」下明申門之論。初文又二：先苦集，次滅道。初文又二：初破邪，次「乃是」下立正。又二：初略舉煩惱及業，次「煩惱」下明三道結成有門。苦道即苦諦，餘二即集。次「一切有」下明道滅。又二：先道，次滅。初道諦又三：初明門觀，次「能發」下明門中功能，三「此則」下結門。次「子果」下滅諦。又三：初正明滅，次引證，三「此則」下結門。引證中以真實證有。次空門中三：先正明四諦，次「故須菩提」下引證，三「恐」下明申門之論。初文又二：先四諦，次「發真」下功能。初又二：先苦集，次「三假」下道滅。此門不言破邪者，破邪之用事在有門，無明與老死略標二諦，三假是道諦之觀，入空是滅諦大意。次功能中二：先明功能，次「因空」下結門。次引證中二：先正引，次「因空」下結門。亦空亦有門，略云正因緣，即是略舉四諦之相。于中為四：先略明四諦；次略結門，諦相不殊故略而不辨；三「若稟」下明門功能，能有所通第一義也；四「此是」下門中通門之論。次第四門中分文不殊三門，加斥第四門中異解，有人云已去是也。次通教四門中二：初總，次別。初又二：初明衍門所通長遠，次「今」下與三藏辨異。又二：初體析不同，次「三藏」下明觀生法二
【現代漢語翻譯】 有四門，分為兩部分：首先闡明有門中的四諦（苦、集、滅、道），其次從『此是』開始闡述申門之論。第一部分又分為兩部分：先講苦集二諦，再講滅道二諦。先講苦集二諦又分為兩部分：首先破斥邪見，其次從『乃是』開始確立正見。破斥邪見又分為兩部分：首先簡略地列舉煩惱和業，其次從『煩惱』開始闡明三道（煩惱道、業道、苦道）如何構成有門。苦道即是苦諦，其餘二道即是集諦。其次從『一切有』開始闡明道滅。又分為兩部分：先講道諦，再講滅諦。先講道諦又分為三部分：首先闡明門觀，其次從『能發』開始闡明有門中的功能，第三從『此則』開始總結有門。其次從『子果』開始闡明滅諦。又分為三部分：首先正面闡明滅，其次引用證據，第三從『此則』開始總結有門。引用證據中以真實證有。其次是空門，分為三部分：首先正面闡明四諦，其次從『故須菩提』開始引用證據，第三從『恐』開始闡明申門之論。第一部分又分為兩部分：先講四諦，其次從『發真』開始闡明功能。先講四諦又分為兩部分：先講苦集二諦，其次從『三假』開始講道滅。此門不講破斥邪見，是因為破斥邪見的作用在於有門，無明與老死簡略地標示了二諦，三假是道諦之觀，入空是滅諦的大意。其次是功能，分為兩部分：首先闡明功能，其次從『因空』開始總結空門。其次是引用證據，分為兩部分：首先正面引用，其次從『因空』開始總結空門。亦空亦有門，簡略地說正因緣，就是簡略地列舉四諦之相。其中分為四部分：首先簡略地闡明四諦；其次簡略地總結有門，因為諦相沒有區別所以簡略而不辨析；第三從『若稟』開始闡明有門的功能，能夠通達第一義；第四從『此是』開始闡明有門中通門的理論。其次是第四門，分文與前三門沒有區別，只是增加了對第四門中不同理解的駁斥，有人說『已去』就是。其次是通教四門，分為兩部分：首先是總說，其次是別說。總說又分為兩部分：首先闡明衍門所通達的長遠，其次從『今』開始與三藏辨別差異。又分為兩部分：首先是體析不同，其次從『三藏』開始闡明觀生法二。 （四諦：苦諦（dukkha satya），集諦（samudaya satya），滅諦（nirodha satya），道諦（magga satya）） （三道：煩惱道（kilesa-magga），業道（kamma-magga），苦道（dukkha-magga）） （三假：法假（dhamma-paññatti），受假（vedanā-paññatti），名假（nāma-paññatti）） （無明：Avijjā，指對實相的無知或迷惑） （老死：jarāmaraṇa，衰老和死亡） （第一義：paramattha-sacca，最高的真理或究竟的意義） （衍門：指大乘佛法之門） （三藏：Tipitaka，佛教經典的總稱，包括經藏、律藏和論藏）
【English Translation】 There are four gates, divided into two parts: first, clarifying the Four Noble Truths (suffering, origin, cessation, path) in the Existence Gate; second, starting from 'This is,' elaborating on the theory of the Expansion Gate. The first part is further divided into two parts: first discussing the Truths of Suffering and Origin, then the Truths of Cessation and Path. Discussing the Truths of Suffering and Origin is again divided into two parts: first refuting wrong views, then starting from 'It is,' establishing right views. Refuting wrong views is divided into two parts: first briefly listing afflictions and karma, then starting from 'Afflictions,' clarifying how the three paths (path of affliction, path of karma, path of suffering) constitute the Existence Gate. The path of suffering is the Truth of Suffering, and the other two paths are the Truth of Origin. Next, starting from 'All Existence,' clarifying the cessation of the path. This is divided into two parts: first discussing the Path, then Cessation. Discussing the Path is divided into three parts: first clarifying the gate's contemplation, second starting from 'Able to generate,' clarifying the functions within the Existence Gate, and third starting from 'This then,' concluding the gate. Next, starting from 'Cause and Effect,' clarifying the Truth of Cessation. This is divided into three parts: first directly clarifying cessation, second citing evidence, and third starting from 'This then,' concluding the gate. In citing evidence, the existence of reality is proven. Next is the Emptiness Gate, divided into three parts: first directly clarifying the Four Noble Truths, second starting from 'Therefore, Subhuti,' citing evidence, and third starting from 'Fear,' clarifying the theory of the Expansion Gate. The first part is divided into two parts: first discussing the Four Noble Truths, then starting from 'Generating Truth,' clarifying the functions. Discussing the Four Noble Truths is divided into two parts: first discussing the Truths of Suffering and Origin, then starting from 'Three Provisionalities,' discussing the cessation of the path. This gate does not discuss refuting wrong views because the function of refuting wrong views lies in the Existence Gate. Ignorance and old age and death briefly indicate two Truths. The Three Provisionalities are the contemplation of the Path, and entering emptiness is the main idea of the Truth of Cessation. Next is the function, divided into two parts: first clarifying the function, then starting from 'Because of emptiness,' concluding the Emptiness Gate. Next is citing evidence, divided into two parts: first directly citing, then starting from 'Because of emptiness,' concluding the Emptiness Gate. The Gate of Both Existence and Emptiness briefly speaks of Right Condition, which is briefly listing the aspects of the Four Noble Truths. It is divided into four parts: first briefly clarifying the Four Noble Truths; second briefly concluding the gate, because the aspects of the Truths are not different, so they are briefly mentioned without analysis; third starting from 'If relying,' clarifying the function of the gate, which is able to penetrate the First Principle; fourth starting from 'This is,' clarifying the theory of the gate within the gate. Next, the division of the Fourth Gate is no different from the previous three gates, but it adds a refutation of different interpretations within the Fourth Gate, such as someone saying 'already gone.' Next are the Four Gates of the Shared Teaching, divided into two parts: first, a general discussion, and second, a specific discussion. The general discussion is divided into two parts: first clarifying the far-reaching scope of the Expansion Gate, and second, starting from 'Now,' distinguishing it from the Three Baskets. This is divided into two parts: first, the difference in analysis, and second, starting from 'Three Baskets,' clarifying the contemplation of the two laws of arising. (Four Noble Truths: dukkha satya (Truth of Suffering), samudaya satya (Truth of Origin), nirodha satya (Truth of Cessation), magga satya (Truth of Path)) (Three Paths: kilesa-magga (path of affliction), kamma-magga (path of karma), dukkha-magga (path of suffering)) (Three Provisionalities: dhamma-paññatti (provisionality of phenomena), vedanā-paññatti (provisionality of feeling), nāma-paññatti (provisionality of name)) (Avijjā: Ignorance, referring to the lack of knowledge or delusion about reality) (jarāmaraṇa: Old age and death) (paramattha-sacca: First Principle, the highest truth or ultimate meaning) (Expansion Gate: Refers to the gate of Mahayana Buddhism) (Tipitaka: Three Baskets, the general term for Buddhist scriptures, including the Sutra Pitaka, Vinaya Pitaka, and Abhidhamma Pitaka)
空不同。又二：初正明二空不同，次「有人云」下破古釋疑。初文中雲「生法二空」者，見惑若破得須陀洹名得生空，後進斷思方得法空。次文三，先破古，次「大品」下釋，三引論重立門。又三：初略總立，次「論云」下正引論立，三「佛于」下明四門通意。
次別釋中四：先釋，次結，三「若三乘」下明根性不同，四「故青目」下引證。初文自四。初有門者為二：初正釋，次「如映象」下結門。初中略舉三諦，略無道諦，故云「乃至」也。初業是集，若果是苦，涅槃是滅，知法幻是道，法還屬於因果二義。次空門中二：先釋，次「如鏡」下結門。大意如前，此中文略。三四二門，例前可見。別教門中為五：初總依教建立，次「所言」下釋名立相辨異，三「此意」下別依教立門，四判功能，五判圓別。初文又二：初依《中論》第三句，次「而辨」下明亦用《大論》一切實等四句，故初文所引今且從別通於四教。言「七別」者，準四教本，應有八別，謂教、理、智、斷、行、位、因、果，今不取教者，謂一教之下有此七故，故不論教。別依教立門中二：初總明門相，次別釋。初明當教四門多依《大經》。別釋中四：初從「文云」下有門中言「乳中酪性」者，《大經》出處非一，今應約乳略出相狀，從緣故有，無
【現代漢語翻譯】 現代漢語譯本 空的不同。又分為兩部分：首先，明確闡述生空和法空的不同；其次，從『有人云』開始，駁斥舊有的解釋，消除疑惑。在第一部分中，提到『生法二空』，意思是說，如果破除了見惑，就能證得須陀洹果位，這被稱為證得生空；之後進一步斷除思惑，才能證得法空。第二部分分為三點：首先，簡略地總括地確立；其次，從『大品』開始解釋；第三，引用論典，重新確立門。又分為三點：首先，簡略地總括地確立；其次，從『論云』開始，正式引用論典確立；第三，從『佛于』開始，闡明四門相通的意義。
其次，在分別解釋中，分為四個部分：首先是解釋；其次是總結；第三，從『若三乘』開始，闡明根性的不同；第四，從『故青目』開始，引用證據。第一部分又分為四個部分。首先，有門分為兩部分：首先是正式解釋；其次，從『如映象』開始總結門。在第一個部分中，簡略地列舉了三諦，省略了道諦，所以說『乃至』。最初的業是集諦，如果是果報就是苦諦，涅槃是滅諦，知道法如幻是道諦，法還屬於因果二義。其次，空門分為兩部分：首先是解釋；其次，從『如鏡』開始總結門。大意和前面一樣，這裡文字簡略。第三、第四二門，可以參照前面的解釋。別教門分為五個部分：首先，總的來說是依據教義建立；其次，從『所言』開始，解釋名稱，確立相狀，辨別差異；第三，從『此意』開始，分別依據教義確立門；第四，判斷功能；第五，判斷圓別。第一部分又分為兩部分：首先，依據《中論》的第三句；其次，從『而辨』開始，闡明也使用《大論》的一切實等四句，所以第一部分所引用的，現在且從別教通於四教。說到『七別』，按照四教的根本，應該有八別，即教、理、智、斷、行、位、因、果，現在不取教，是因為一教之下有這七種，所以不論教。別依教立門分為兩部分：首先，總的說明門的相狀；其次，分別解釋。首先說明當教的四門，大多依據《大經》。分別解釋中分為四個部分：首先，從『文云』開始，有門中說到『乳中酪性』，《大經》的出處不止一處，現在應該從乳略微地說明相狀，從緣故有，無
【English Translation】 English version The difference between the two emptinesses. It is further divided into two parts: first, clearly explaining the difference between 'Sheng Kong' (emptiness of sentient beings) and 'Fa Kong' (emptiness of phenomena); second, starting from 'Some say,' refuting the old interpretations and eliminating doubts. In the first part, mentioning 'Sheng Fa Er Kong' (the two emptinesses of sentient beings and phenomena) means that if the 'view delusions' (Jian Huo) are broken, one can attain the 'Srotaapanna' (須陀洹) fruit, which is called attaining 'Sheng Kong'; further cutting off the 'thought delusions' (Si Huo) is required to attain 'Fa Kong'. The second part is divided into three points: first, briefly and generally establishing; second, starting from 'Dapin' (大品), explaining; third, quoting scriptures to re-establish the 'gates' (Men). It is further divided into three points: first, briefly and generally establishing; second, starting from 'Lun Yun' (論云), formally quoting scriptures to establish; third, starting from 'Fo Yu' (佛于), clarifying the interconnected meaning of the four gates.
Next, in the separate explanations, it is divided into four parts: first is explanation; second is summary; third, starting from 'Ruo San Cheng' (若三乘), clarifying the differences in disposition; fourth, starting from 'Gu Qing Mu' (故青目), quoting evidence. The first part is further divided into four parts. First, the 'existence gate' (You Men) is divided into two parts: first is formal explanation; second, starting from 'Ru Jing Xiang' (如映象), summarizing the gate. In the first part, the three truths are briefly listed, omitting the 'truth of the path' (Dao Di), so it says 'and so on' (Nai Zhi). The initial karma is the 'truth of suffering' (Ku Di), if it is retribution it is the 'truth of accumulation' (Ji Di), Nirvana is the 'truth of cessation' (Mie Di), knowing that phenomena are illusory is the 'truth of the path' (Dao Di), and phenomena still belong to the two meanings of cause and effect. Second, the 'emptiness gate' (Kong Men) is divided into two parts: first is explanation; second, starting from 'Ru Jing' (如鏡), summarizing the gate. The general meaning is the same as before, here the text is brief. The third and fourth gates can be referred to the previous explanations. The 'distinct teaching gate' (Bie Jiao Men) is divided into five parts: first, generally speaking, it is established according to doctrine; second, starting from 'Suo Yan' (所言), explaining the name, establishing the characteristics, and distinguishing the differences; third, starting from 'Ci Yi' (此意), separately establishing the gate according to doctrine; fourth, judging the function; fifth, judging the 'perfect' (Yuan) and 'distinct' (Bie). The first part is further divided into two parts: first, according to the third sentence of the 'Madhyamaka-karika' (中論); second, starting from 'Er Bian' (而辨), clarifying that the four sentences such as 'all reality' (Yi Qie Shi) in the 'Mahaprajnaparamita-sastra' (大論) are also used, so what is quoted in the first part is now from the 'distinct teaching' (Bie Jiao) to the four teachings. Speaking of 'seven distinctions' (Qi Bie), according to the root of the four teachings, there should be eight distinctions, namely teaching, principle, wisdom, cutting off, practice, position, cause, and effect, now not taking teaching, because there are these seven under one teaching, so not discussing teaching. Separately establishing the gate according to doctrine is divided into two parts: first, generally explaining the characteristics of the gate; second, separately explaining. First, explaining the four gates of the current teaching, mostly based on the 'Mahaparinirvana Sutra' (大經). The separate explanation is divided into four parts: first, starting from 'Wen Yun' (文云), in the 'existence gate' (You Men), saying 'the nature of cheese in milk' (Ru Zhong Lao Xing), the source of the 'Mahaparinirvana Sutra' (大經) is not only one place, now it should briefly explain the characteristics from milk, existing from conditions, without
性故無，兩存即第三，雙非即第四，細對佛性由緣修顯以合乳譬，對於四門其意則顯。石中有金，具如《止觀》第六記。《佛藏》十喻為有，力士額珠如《止觀》第三記。此別四門亦約略示相不暇委悉，若委論者，應如三藏有門中，具明諦相引證及得益之人功能辨異等。次圓教四門指在第九卷論之。
次示入門觀者，亦有一十六門入觀不同，文自為二：處論所通，觀論能入。初文又二：先釋，次料簡。初文二：初略立所通偏圓二理，次「何故」下以理問門。問中雖但舉一偏真為問意，則通於圓真，故后釋圓真，不復更問，但直列而已。次「三藏」下釋，先釋所通偏真八門，中二：先法，次譬。次「別教」下釋所通圓真亦有八門者，意亦同前。次料簡中先問意者，衍應通圓，門但應八，何故十二？答中有譬有合，如文。
二示入門觀者，具足應如《止觀》第五至第七末，《止觀》但明圓教空門，余之三門略而不說。乃至三教一十二門，門門並應明其相狀，但此中文意在教相，故觀法存略。于中初三藏四門，初有門中二：先立信法兩行，次於法行即立觀法。于中又三：初列；次稱歎以斥舊；三正釋，為三：初正釋十觀，次重指本論，三「五百」下破計。
正釋中十。初明正境中五：初略立，次「若謂」
【現代漢語翻譯】 現代漢語譯本： 性本空無，『兩存』即是第三門，『雙非』即是第四門。詳細地解釋佛性由因緣修習而顯現，可以用牛奶的比喻。對於這四門，其意義就顯現出來了。就像石頭中有金子一樣，具體內容可以參考《止觀》第六卷的記載。《佛藏經》中的十個比喻可以用來證明『有』，就像力士額頭上的寶珠，可以參考《止觀》第三卷的記載。這裡分別說明四門，也只是大概地顯示其相狀，沒有詳細地說明。如果要詳細地論述，應該像三藏教的有門中那樣，詳細地說明真諦的相狀，引用證據，以及說明得到利益的人的功能和辨別差異等等。其次，圓教的四門將在第九卷中討論。
其次，說明入門的觀行者，也有十六種不同的入門觀行方法，經文分為兩個部分：處所論述的共通之處，以及觀行論述的能夠進入之處。第一部分又分為兩個部分：先解釋，然後簡別。第一部分又分為兩個部分：首先簡略地建立所共通的偏真和圓真兩種道理，其次從『何故』開始，用道理來詢問門。詢問中雖然只舉了一個偏真作為詢問的意圖，但實際上是共通於圓真的，所以後面解釋圓真的時候，不再重複詢問，只是直接列出來而已。其次，從『三藏』開始解釋，首先解釋所共通的偏真八門，中間分為兩個部分：先是法，然後是比喻。其次，從『別教』開始解釋所共通的圓真也有八門，意思也和前面一樣。其次，簡別中首先詢問意圖，衍應共通於圓，門應該只有八個，為什麼會有十二個呢？回答中有比喻有合，就像經文所說的那樣。
第二，說明入門的觀行者，詳細的內容應該參考《止觀》第五卷到第七卷末尾。《止觀》只說明瞭圓教的空門，其餘的三門略而不說。乃至三教的十二門，每一門都應該說明其相狀，但是這段經文的意圖在於教相，所以觀行的方法就比較簡略。其中，三藏教的四門，首先是有門，分為兩個部分：首先建立信法兩種修行，其次在法行中建立觀行的方法。其中又分為三個部分：首先是列舉；其次是稱讚以駁斥舊說；第三是正式解釋，分為三個部分：首先正式解釋十種觀行，其次是再次指出本論，第三是從『五百』開始破除計較。
正式解釋中的十種觀行。首先是明瞭正境中的五種：首先是簡略地建立，其次是『若謂』
【English Translation】 English version: Since its nature is empty, 'both exist' is the third gate, and 'neither exists' is the fourth gate. To explain in detail how Buddha-nature manifests through causes and conditions and cultivation, the analogy of milk can be used. Regarding these four gates, their meaning becomes clear. Just as there is gold in stone, the specifics can be found in the sixth volume of Zhi Guan (止觀, Cessation and Contemplation). The ten metaphors in the Fo Zang Jing (佛藏經, Buddha-store Sutra) can be used to prove 'existence,' just like the jewel on the forehead of a strongman, which can be found in the third volume of Zhi Guan. Here, the four gates are explained separately, only roughly showing their characteristics, without detailed explanation. If a detailed discussion is required, it should be like in the 'existence' gate of the Tripitaka teaching, where the characteristics of truth are explained in detail, evidence is cited, and the functions and differences of those who benefit are explained. Secondly, the four gates of the perfect teaching will be discussed in the ninth volume.
Secondly, explaining the practitioners who enter the gate, there are also sixteen different methods of entering contemplation. The text is divided into two parts: the commonalities discussed in the location, and the ability to enter discussed in the contemplation. The first part is divided into two parts: first, explanation, and then, discrimination. The first part is divided into two parts: first, briefly establish the two principles of partial truth and complete truth that are commonly understood, and then, starting from 'Why?', use reason to question the gate. Although only one partial truth is mentioned in the question as the intention of the question, it is actually common to the complete truth, so when explaining the complete truth later, the question is not repeated, but simply listed. Secondly, starting from 'Tripitaka,' explain, first explaining the eight gates of partial truth that are commonly understood, in the middle divided into two parts: first, the Dharma, and then, the analogy. Secondly, starting from 'Separate Teaching,' explain that the complete truth that is commonly understood also has eight gates, and the meaning is the same as before. Secondly, in the discrimination, first ask the intention, Yan should be common to the circle, and there should be only eight gates, why are there twelve? The answer contains metaphors and combinations, just as the scriptures say.
Secondly, explaining the practitioners who enter the gate, the detailed content should refer to the end of the fifth to seventh volumes of Zhi Guan. Zhi Guan only explains the empty gate of the perfect teaching, and the remaining three gates are omitted. Even the twelve gates of the three teachings, each gate should explain its characteristics, but the intention of this scripture lies in the teaching aspects, so the method of contemplation is relatively simple. Among them, the four gates of the Tripitaka teaching, first is the existence gate, divided into two parts: first, establish the two practices of faith and Dharma, and then, establish the method of contemplation in the Dharma practice. Among them, it is divided into three parts: first, enumeration; second, praise to refute the old theory; third, formal explanation, divided into three parts: first, formally explain the ten contemplations, second, point out this theory again, and third, starting from 'five hundred,' break the calculation.
The ten contemplations in the formal explanation. The first is to clarify the five in the correct realm: the first is to briefly establish, and the second is 'if said'
下簡邪濫，三「故大論」下正出正境之相，四「如阿毗曇」下指論，五「是名」下結顯正辨異。初如文。次文二：先明邪，次明濫。初又二：先列邪境，次總非。初又二：初邪因，次無因。次明濫中二：初略斥，次「何者」下釋濫意。又二：先正釋，次斥結。次明發心中三：初重明境，次「欲休」下明能發心，三「其心」下簡邪。此中所以不辨菩薩心而獨語二乘心者，以二乘偏於一門，從門義便故耳，非無菩薩；但菩薩四門遍學，觀同二乘，復未斷惑，故不論之。一門既爾，余門準知。
次明安心中六：初總明不安，次「為修」下略明治法，三「又定」下依德立名，四「行者」下正明用治，五「是名」下結功能，六「不同」下簡斥邪偽。初二如文。三依德立名中四：初略出法名人，次舉世賢為例，三「若多」下非賢，四「賢名」下結得名。
四正明用治中二：先重總舉，次「云何」下別明，文自為五。四明破法遍又五：初立二根性；次「佛初」下引佛化儀，明觀功能；三「今阿」下救彼論師誤被他破；四「故五百」下引人證正；五「當知」下結正斥邪。初文二：初正立，次「破見」下指教可憑。初文即慧俱二種初心不同之相也。次正指教。次引佛化儀中言「六十二見」，如《止觀》第二第五記。「世間」
【現代漢語翻譯】 現代漢語譯本：接下來是簡別邪濫，三、『故大論』之後，正式闡述正境之相，四、『如阿毗曇』之後，指明論典，五、『是名』之後，總結並彰顯正辨的差異。首先如文所示。其次，文中分為兩部分：先闡明邪，再闡明濫。先闡明邪又分為兩部分：先列舉邪境，再總括否定。先列舉邪境又分為兩部分：先是邪因，其次是無因。其次，闡明濫中分為兩部分：先是簡略地斥責，其次是『何者』之後，解釋濫意的含義。又分為兩部分：先是正式解釋，再是斥責總結。其次，闡明發心中分為三部分：首先，再次闡明境，其次，『欲休』之後，闡明能發心，三、『其心』之後，簡別邪心。這裡之所以不辨析菩薩心而只談二乘（聲聞乘和緣覺乘）心，是因為二乘偏重於一門，從門義上來說比較方便，並非沒有菩薩；只是菩薩四門遍學，觀行與二乘相同，又未斷惑，所以不討論。一門既然如此，其餘門可以類推得知。 接下來闡明安心，分為六部分：首先，總括說明不安，其次，『為修』之後，簡略地闡明治理的方法，三、『又定』之後，依據功德建立名稱，四、『行者』之後，正式闡明運用治理，五、『是名』之後，總結功能，六、『不同』之後，簡別斥責邪偽。首先兩部分如文所示。三、依據功德建立名稱中分為四部分：首先，簡略地列出法名人和人名，其次，舉世間賢人為例，三、『若多』之後，否定不是賢人，四、『賢名』之後，總結獲得名稱。 四、正式闡明運用治理中分為兩部分：首先，再次總括舉出，其次，『云何』之後，分別闡明，文義自然分為五部分。四、闡明破法遍又分為五部分：首先，建立二種根性；其次，『佛初』之後，引用佛陀的教化儀軌，闡明觀行的功能；三、『今阿』之後，救護那些論師被他人錯誤地駁倒；四、『故五百』之後，引用人的事例來證明正確；五、『當知』之後，總結正確並斥責邪說。首先，文中分為兩部分：首先，正式建立，其次，『破見』之後，指出教義可以依據。首先，文中就是慧俱二種初心不同的相狀。其次，正式指出教義。其次，引用佛陀教化儀軌中提到的『六十二見』，如《止觀》（摩訶止觀）第二和第五卷所記載。『世間』
【English Translation】 English version: Next is distinguishing between the deviant and the indiscriminate. Three, after 'therefore, the Great Treatise,' it formally elucidates the characteristics of the correct realm. Four, after 'such as the Abhidhamma,' it refers to the treatises. Five, after 'this is named,' it concludes and highlights the differences in correct discernment. The first is as the text states. Secondly, the text is divided into two parts: first, clarifying the deviant; second, clarifying the indiscriminate. Clarifying the deviant is further divided into two parts: first, listing the deviant realms; second, generally negating them. Listing the deviant realms is further divided into two parts: first, deviant causes; second, no cause. Next, clarifying the indiscriminate is divided into two parts: first, briefly rebuking; second, after 'what is it,' explaining the meaning of indiscriminate. It is further divided into two parts: first, formally explaining; second, rebuking and concluding. Next, clarifying the arising of the mind is divided into three parts: first, re-clarifying the realm; second, after 'desiring to rest,' clarifying the ability to arouse the mind; third, after 'their mind,' distinguishing the deviant. The reason for not discussing the Bodhisattva's mind here but only discussing the minds of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) is that the Two Vehicles are biased towards one gate, which is convenient from the perspective of the meaning of the gate, not that there are no Bodhisattvas; it's just that Bodhisattvas study all four gates, their contemplation is the same as the Two Vehicles, and they have not yet severed delusions, so they are not discussed. Since one gate is like this, the other gates can be inferred. Next, clarifying the settling of the mind is divided into six parts: first, generally stating the uneasiness; second, after 'for cultivation,' briefly clarifying the methods of governance; third, after 'also, concentration,' establishing names based on virtues; fourth, after 'practitioners,' formally clarifying the use of governance; fifth, after 'this is named,' concluding the functions; sixth, after 'different,' distinguishing and rebuking the deviant and false. The first two parts are as the text states. Three, establishing names based on virtues is divided into four parts: first, briefly listing the names of Dharma people and people's names; second, giving worldly sages as examples; third, after 'if many,' negating those who are not sages; fourth, after 'sage name,' concluding the obtaining of the name. Four, formally clarifying the use of governance is divided into two parts: first, re-generally listing; second, after 'how,' separately clarifying, the meaning of the text naturally divides into five parts. Four, clarifying the pervasiveness of breaking the Dharma is further divided into five parts: first, establishing two kinds of faculties; second, after 'the Buddha initially,' citing the Buddha's teaching methods, clarifying the function of contemplation; third, after 'now Ā,' rescuing those teachers who were wrongly refuted by others; fourth, after 'therefore, five hundred,' citing people's examples to prove correctness; fifth, after 'it should be known,' concluding the correct and rebuking the heretical. First, the text is divided into two parts: first, formally establishing; second, after 'breaking views,' pointing out that the teachings can be relied upon. First, the text is the appearance of the differences in the initial minds of the two kinds of wisdom. Second, formally pointing out the teachings. Second, the 'sixty-two views' mentioned in the Buddha's teaching methods are as recorded in the second and fifth volumes of Zhi Guan (Mohe Zhiguan). 'Worldly'
即是國土及五陰也。「神」即神我，計此神我與陰即離等。
四引人中雲「五百語達兜」者，調達從於五百學通皆悉不教，但云「但修無常，可以得通可以得道。」后時有一比丘名曰修陀，不知因通而起逆罪，依世間禪教其通法，六群雖復粗獷，凡所說法不違聖旨，乃至不違佛之所制。
識通塞中四：初略示通塞意，次「若有見」下示通塞法，三「若不」下斥失以示通塞之觀，四「如是」下結正辨非。初如文。次文中言「八十八使」者，具如《止觀》第五記。余並如文。
次道品中七：初略明須道品意，次正明道品，三「今非」下簡示，四「若一」下略例，五示教門，六「此三十七」下明道品后三空門，七「故佛」下辨正簡邪。
對治中三：初明須助道意，次「論云」下示對治相，三「如是」等下顯正辨非。
次位中三：初明須次位意，次「今明」下略辨位及功能，三「不同」下辨非。
安忍中四：初正明轉外凡入內凡，次引證，三「又若」下明須意，四「不同」下辨非。
無法愛中三：初明須無法愛意，次「是則」下正明觀法，三「若利」下判至第十之人。
通教中十：初是境，「三人」下發心，次破古，余如文。
次別十法有四門，于中初有門十中，初
【現代漢語翻譯】 現代漢語譯本： 『即是國土及五陰也』。「神」即神我（Atman），認為這個神我和五陰是分離的、不一樣的。
四引人中說到的『五百語達兜』，指的是提婆達多（Devadatta）從五百個學通的人那裡學習，但都不教他們精髓，只是說：『只要修習無常，就可以獲得神通，可以得道。』後來有一個比丘名叫修陀，不知道因為神通而會產生逆罪，依照世間的禪定教導神通之法。六群比丘雖然粗俗，但他們所說的法，都不違背聖人的旨意，甚至不違背佛陀所制定的戒律。
在『識通塞』中分為四個部分：首先簡略地說明通達與阻塞的含義；其次，從『若有見』開始，說明通達與阻塞的方法；第三，從『若不』開始，通過斥責錯誤來顯示通達與阻塞的觀察；第四，從『如是』開始，總結正確的觀點，辨別錯誤的觀點。第一個部分如原文所示。第二個部分中提到的『八十八使』，詳細內容見《止觀》第五卷的記載。其餘部分都如原文所示。
接下來在道品中分為七個部分：首先簡略地說明需要道品的意義；其次，正式說明道品；第三，從『今非』開始，簡要地指示；第四，從『若一』開始，簡略地舉例；第五，指示教門；第六，從『此三十七』開始，說明道品後面的三空門；第七，從『故佛』開始，辨別正法，簡別邪法。
在對治中分為三個部分：首先說明需要助道的意義；其次，從『論云』開始，說明對治的相狀；第三，從『如是』等開始，顯示正確的觀點，辨別錯誤的觀點。
接下來在位中分為三個部分：首先說明需要次第位的意義；其次，從『今明』開始，簡略地辨別位以及它的功能；第三，從『不同』開始，辨別錯誤的觀點。
在安忍中分為四個部分：首先正式說明從外凡轉入內凡；其次，引用證據；第三，從『又若』開始，說明需要的意義；第四，從『不同』開始，辨別錯誤的觀點。
在無法愛中分為三個部分：首先說明需要無法愛的意義；其次，從『是則』開始，正式說明觀法；第三，從『若利』開始，判斷達到第十位的人。
在通教中分為十個部分：第一個是境；從『三人』開始是發心；其次是破斥古說；其餘部分如原文所示。
接下來別十法有四門，其中初有門十中，第一個是...
【English Translation】 English version: 『That is, the land and the five skandhas (five aggregates of existence)』. 『Shen』 refers to Atman (the self), considering this Atman to be separate and distinct from the five skandhas.
The 『five hundred who spoke fluently』 mentioned in the fourth introduction refers to Devadatta (a cousin of the Buddha) learning from five hundred learned individuals, but not teaching them the essence, only saying: 『Only by cultivating impermanence can you attain supernatural powers and achieve enlightenment.』 Later, there was a Bhikshu (monk) named Sudatta, who did not know that adverse consequences could arise from supernatural powers, and taught the methods of worldly meditation for attaining them. Although the Six Group Bhikshus were crude, their teachings did not violate the Buddha's teachings or the precepts established by the Buddha.
In 『Understanding Penetration and Obstruction,』 there are four parts: First, briefly explain the meaning of penetration and obstruction; second, starting from 『If there is a view,』 explain the methods of penetration and obstruction; third, starting from 『If not,』 show the observation of penetration and obstruction by rebuking errors; fourth, starting from 『Thus,』 summarize the correct view and distinguish the incorrect view. The first part is as in the original text. The 『eighty-eight fetters』 mentioned in the second part are detailed in the fifth volume of 『Mohe Zhiguan』. The remaining parts are as in the original text.
Next, in the Bodhipaksa Dharmas (factors conducive to enlightenment), there are seven parts: First, briefly explain the meaning of needing the Bodhipaksa Dharmas; second, formally explain the Bodhipaksa Dharmas; third, starting from 『Now not,』 briefly indicate; fourth, starting from 『If one,』 briefly exemplify; fifth, indicate the teaching gate; sixth, starting from 『These thirty-seven,』 explain the three emptiness gates after the Bodhipaksa Dharmas; seventh, starting from 『Therefore, the Buddha,』 distinguish the correct Dharma and differentiate the heretical Dharma.
In the antidotes, there are three parts: First, explain the meaning of needing auxiliary paths; second, starting from 『The treatise says,』 show the characteristics of the antidotes; third, starting from 『Thus,』 etc., reveal the correct view and distinguish the incorrect view.
Next, in the stages, there are three parts: First, explain the meaning of needing sequential stages; second, starting from 『Now explain,』 briefly distinguish the stages and their functions; third, starting from 『Different,』 distinguish the incorrect view.
In forbearance, there are four parts: First, formally explain the transition from external ordinary to internal ordinary; second, cite evidence; third, starting from 『Also, if,』 explain the meaning of needing it; fourth, starting from 『Different,』 distinguish the incorrect view.
In the love of no-Dharma, there are three parts: First, explain the meaning of needing the love of no-Dharma; second, starting from 『This is,』 formally explain the contemplation of Dharma; third, starting from 『If sharp,』 judge the person who has reached the tenth stage.
In the Common Teaching, there are ten parts: The first is the object; starting from 『Three people』 is the aspiration; the second is refuting the ancient theories; the remaining parts are as in the original text.
Next, the Separate Ten Dharmas have four gates, among which the first is the gate of existence, and among the ten in that gate, the first is...
境中二：初辨非顯正，次結功能等。
次發心中四：初明所緣境，次「菩薩」下明發心，三「思益」下引證誓相，四「如是」下結。初文中言「金藏草穢」，如前所引貧女金藏大小不知。「思益三十二大悲」者，《思益》第二「佛告思益梵天：能知如來五力說法，是菩薩能作佛事，一說，二隨宜，三方便，四法門，五大悲。」前四如經，大悲者有三十二救護眾生，一一大悲皆為眾生不知不解而起大悲，如雲諸法無我眾生不解而起大悲，無眾生，無壽命，無人，無所有，無住，無歸等。
次通塞中三：初總標，次「菩薩」下明通塞法，三「于苦集」下明通塞觀。
次道品中三：初總標，次「破倒」下正明道品，三「離十相」下明三脫。十相者，《大經》二十三云：「色香味觸、生住異滅、男相女相」，《俱舍》文同。《大般涅槃》離此十相，所離同小，約能觀所證以簡偏圓。
對治中三：初總標，次「所謂」下正明治相，三「常樂」下明開三脫。「若修諸法等」者，此別教修治助開實相，實相既在初地已上，治法並在十向已前。此引《大經》列優婆塞眾云「無垢稱王優婆塞等，常樂觀察如是諸對治門」。章安解云：味俗為苦，沈空為樂，沈空為苦，分別為樂，常我凈等亦復如是。乃簡云，恒與
【現代漢語翻譯】 現代漢語譯本： 境中之二：首先辨別非顯正，其次總結功能等。
其次，發心中有四點：首先闡明所緣之境，其次從『菩薩』開始闡明發心，第三從『思益』開始引用誓言的相狀，第四從『如是』開始總結。在第一個部分中提到『金藏草穢』，就像前面引用的貧女金藏，大小不得而知。『思益三十二大悲』出自《思益經》第二品：『佛告訴思益梵天：能夠知曉如來五力說法，這位菩薩就能做佛事，一是說，二是隨宜，三是方便，四是法門，五是大悲。』前四種如經文所說，大悲有三十二種救護眾生，每一種大悲都是因為眾生不知不解而生起，例如說諸法無我，眾生不理解而生起大悲，無眾生，無壽命，無人，無所有，無住，無歸等等。
其次，關於通塞有三點：首先是總的標示，其次從『菩薩』開始闡明通塞之法，第三從『于苦集』開始闡明通塞之觀。
其次，關於道品有三點：首先是總的標示，其次從『破倒』開始正式闡明道品，第三從『離十相』開始闡明三脫。十相出自《大經》（《大般涅槃經》）第二十三品，說的是：『色香味觸、生住異滅、男相女相』，《俱舍論》中的說法相同。《大般涅槃經》離此十相，所離與小乘相同，但從能觀和所證的角度來區分偏圓。
關於對治有三點：首先是總的標示，其次從『所謂』開始正式闡明對治之相，第三從『常樂』開始闡明開顯三脫。『若修諸法等』，這是別教修治以幫助開顯實相，實相既然在初地以上，那麼對治之法都在十向以前。這裡引用《大經》（《大般涅槃經》）列舉優婆塞眾，說『無垢稱王優婆塞等，常常觀察如是諸對治門』。章安解釋說：以味俗為苦，沉空為樂，沉空為苦，分別為樂，常我凈等也是如此。於是簡別說，恒常與...
【English Translation】 English version: Regarding the second aspect of the realm: first, distinguish the non-manifest from the correct; second, summarize the functions, etc.
Next, there are four points regarding the arising of the mind: first, clarify the object of focus; second, starting with 'Bodhisattva,' clarify the arising of the mind; third, starting with 'Si Yi' (《思益》, Vimalakirti Nirdesa Sutra), cite the appearance of vows; and fourth, starting with 'Thus,' conclude. In the first part, it mentions 'gold hidden in the grass,' like the gold hidden by the poor woman mentioned earlier, the size of which is unknown. 'Si Yi Thirty-Two Great Compassions' comes from the second chapter of the Vimalakirti Nirdesa Sutra: 'The Buddha told Si Yi Brahma: One who can know the Tathagata's five powers of Dharma teaching, that Bodhisattva can do the work of the Buddha, first is speaking, second is according to suitability, third is skillful means, fourth is Dharma gate, and fifth is great compassion.' The first four are as the sutra says. Great compassion has thirty-two ways of saving sentient beings, each great compassion arising because sentient beings do not know or understand. For example, saying that all dharmas are without self, sentient beings do not understand, and thus great compassion arises; without sentient beings, without lifespan, without person, without possession, without dwelling, without return, and so on.
Next, regarding unobstructedness and obstruction, there are three points: first, a general indication; second, starting with 'Bodhisattva,' clarify the Dharma of unobstructedness and obstruction; and third, starting with 'in suffering and accumulation,' clarify the contemplation of unobstructedness and obstruction.
Next, regarding the Bodhi-Paksha-Dharmas (道品), there are three points: first, a general indication; second, starting with 'breaking down inversion,' formally clarify the Bodhi-Paksha-Dharmas; and third, starting with 'leaving the ten characteristics,' clarify the three liberations. The ten characteristics come from the twenty-third chapter of the Mahaparinirvana Sutra (《大般涅槃經》): 'form, sound, smell, taste, touch, birth, abiding, change, decay, male characteristic, female characteristic.' The Abhidharmakosa (《俱舍》) has the same wording. The Mahaparinirvana Sutra leaves these ten characteristics. What is left is the same as in the Hinayana, but it distinguishes between the partial and the complete from the perspective of what can be contemplated and what is attained.
Regarding antidotes, there are three points: first, a general indication; second, starting with 'so-called,' formally clarify the appearance of antidotes; and third, starting with 'constant joy,' clarify the revealing of the three liberations. 'If one cultivates all dharmas, etc.,' this is the special teaching's cultivation to help reveal the true aspect. Since the true aspect is already above the first Bhumi (初地), the antidotal methods are all before the ten directions. Here, it quotes the Mahaparinirvana Sutra, listing the Upasaka assembly, saying, 'Immaculate Name King Upasaka, etc., constantly observe such antidotal gates.' Zhang An explains: taking the taste of the mundane as suffering, sinking into emptiness as joy; sinking into emptiness as suffering, discriminating as joy; constancy, self, purity, etc., are also like this. Thus, it distinguishes, constantly with...
常云何異？不從因緣為常，始終不異為恒。余文不釋，準例應知。釋名辨異雖爾，釋義應從一例，皆以空假相對而釋，真理為安，果為增上。
次位中二：初正明，次功能。
安忍中二：初正安忍，次「以忍」下功能。
法愛中四：初正明離愛，次「生名」下明離意，三「破無明」下功能，四「是為」下結，余門準知。◎
◎次明圓教入門觀者，文自二，初文簡中二：先敘簡意，次正簡。初文又二：初明簡意，次「上兩門」下簡上藏通門理全別不須對簡，別門理同故須簡卻。初文又二：初通對三門以顯圓妙，次引文證圓。初言「示人無諍」者，如《止觀》第六記。故般若中以通教等能通之門為無諍法，今以義推通教即是界內無諍，圓門即是內外無諍，故云「三藏滅于實色」。別教次第滅於法性之色，法性之色實不可滅，初緣法性先滅分段，次滅變易入地方乃見於法性，故今義云「次第滅於法性色」耳。總而言之，前三未融通名為諍，至圓方名無諍法也。
次正對別教簡中二：初略明簡意，次正簡。又二：先列十門，次釋。然此十意，前之七意皆有三段：先正釋，次判圓別，三從「複次」下判諸經文。前後約位以判圓別，唯第一文加於破會一複次也。第八意約諸經文序正流通，及正說中
【現代漢語翻譯】 現代漢語譯本 什麼是『常』和『恒』的區別？不依賴因緣而存在的是『常』（nitya），自始至終不變異的是『恒』（dhruva）。其餘文句不再解釋，可以參照前面的例子來理解。雖然從名稱解釋上有所區別，但從意義解釋上應該遵循統一的模式，都以空（śūnyatā）和假（prajñapti）相對的方式來解釋，真理（tattva）是安立之處，果（phala）是增上之緣。
其次，關於位（sthāna）的內容分為兩部分：首先是正面闡明，其次是功能（kārya）。
關於安忍（kṣānti）的內容分為兩部分：首先是正面的安忍，其次是『以忍』之後所說的功能。
關於法愛（dharma-rāga）的內容分為四個部分：首先是正面闡明離愛，其次是『生名』之後闡明離意，第三是『破無明』之後闡明功能，第四是『是為』之後進行總結，其餘方面可以參照理解。
接下來闡明圓教（pūrṇa-buddhadharma）的入門觀行者，文句分為兩部分：首先是文句簡略的部分，其中又分為兩部分：先敘述簡略的用意，然後是正式的簡別。首先，敘述簡略的用意的部分又分為兩部分：首先是總的對比三門（三藏教、通教、別教）以彰顯圓教的玄妙，其次是引用經文來證明圓教。前面所說的『示人無諍』，如《止觀》（Mohe Zhiguan）第六卷所記載。因此，般若（prajñā）中以通教等能夠通達的法門為無諍法，現在從義理上推斷，通教就是界內（三界之內）的無諍，圓門就是界內外（三界內外）的無諍，所以說『三藏滅于實色』。別教次第地滅於法性之色，法性之色實際上是不可滅的，首先緣於法性先滅分段生死（śarīra-nikāya），其次滅變易生死（vipariṇāma-maraṇa），進入地方才能見到法性，所以現在從義理上說『次第滅於法性色』。總而言之，前三教未融通時稱為諍，到了圓教才稱為無諍法。
其次，正式地對比別教進行簡別，分為兩部分：首先是簡略地闡明簡別的用意，其次是正式的簡別。正式的簡別又分為兩部分：先列出十門，然後進行解釋。這十種意，前面的七種意都有三個部分：首先是正式的解釋，其次是判別圓教和別教，第三是從『複次』之後判別各種經文。前後根據位來判別圓教和別教，只有第一種意增加了破會一（ekatva-bhaṅga）的『複次』。 第八種意根據各種經文的序分（nidāna）、正宗分（mūla）和流通分（pariniṣṭhā），以及正說中進行判別。
【English Translation】 English version What is the difference between 'nitya' (常, constant) and 'dhruva' (恒, permanent)? That which does not depend on conditions (hetu-pratyaya) is 'nitya,' and that which does not change from beginning to end is 'dhruva.' The remaining sentences are not explained, and should be understood by analogy. Although there are differences in the explanation of names, the explanation of meanings should follow a unified pattern, all explained in terms of the contrast between emptiness (śūnyatā) and provisional designation (prajñapti). Truth (tattva) is the place of establishment, and fruit (phala) is the enhancing condition.
Next, the content regarding position (sthāna) is divided into two parts: first, the direct explanation; second, the function (kārya).
The content regarding forbearance (kṣānti) is divided into two parts: first, the direct forbearance; second, the function mentioned after 'by forbearance.'
The content regarding love of the Dharma (dharma-rāga) is divided into four parts: first, the direct explanation of detachment from love; second, the explanation of detachment from intention after 'arising name'; third, the function after 'breaking ignorance'; fourth, the conclusion after 'is for,' and other aspects can be understood by analogy.
Next, explaining the practitioners who enter the gate of the Perfect Teaching (pūrṇa-buddhadharma), the text is divided into two parts: first, the concise part, which is further divided into two parts: first, narrating the intention of conciseness; second, the formal distinction. First, the part narrating the intention of conciseness is further divided into two parts: first, generally contrasting the three teachings (Tripitaka Teaching, Shared Teaching, Distinct Teaching) to highlight the subtlety of the Perfect Teaching; second, citing scriptures to prove the Perfect Teaching. The aforementioned 'showing people no contention,' as recorded in the sixth volume of the Mohe Zhiguan. Therefore, in Prajñā, the teachings such as the Shared Teaching that can lead to understanding are considered non-contentious dharmas. Now, inferring from the principle, the Shared Teaching is non-contentious within the realm (within the Three Realms), and the Perfect Teaching is non-contentious within and outside the realm (within and outside the Three Realms), so it is said that 'the Tripitaka extinguishes in real form.' The Distinct Teaching gradually extinguishes in the form of Dharma-nature, but the form of Dharma-nature is actually inextinguishable. First, based on Dharma-nature, segmented birth and death (śarīra-nikāya) are extinguished, and then variable birth and death (vipariṇāma-maraṇa) are extinguished, and only by entering the place can Dharma-nature be seen. Therefore, now, from the principle, it is said that 'gradually extinguishing in the form of Dharma-nature.' In summary, the first three teachings are called contention when they are not integrated, and only when they reach the Perfect Teaching are they called non-contentious dharmas.
Next, formally contrasting the Distinct Teaching for distinction, divided into two parts: first, briefly explaining the intention of distinction; second, the formal distinction. The formal distinction is further divided into two parts: first, listing the ten aspects; second, explaining them. These ten intentions, the first seven intentions all have three parts: first, the formal explanation; second, judging the Perfect Teaching and the Distinct Teaching; third, judging various scriptures from 'furthermore' onwards. The front and back are judged based on position to distinguish the Perfect Teaching and the Distinct Teaching, only the first intention adds 'furthermore' to the breaking of oneness (ekatva-bhaṅga). The eighth intention is judged based on the introduction (nidāna), main section (mūla), and conclusion (pariniṣṭhā) of various scriptures, as well as the main discourse.
諸會所說，觀初中后而辨圓別，以判前七及以後二。第九第十略無複次，直觀經文問答舉譬，以顯圓別，以判前八，故云「融即」乃至「譬喻」。若其直明圓別之相，恐人不曉經文前後明位不同，或文相雖融，位在向後定屬別義，或文雖次第，位在住前定屬圓義，即不即三等，乃至能詮教之初后，意亦可知。
釋中二：先總明釋意，為令識于別圓八門二四不同故也；次正釋。于中又三：初正釋十門，次約五味分別，三「今經」下辨今經文十相及四門相不同。初文又二：先正釋十門，次「今以」下結示。初文自為十釋。初門中三：初正約融不融以辨兩教，次「複次」下更寄破會辨融不融，三「複次經文前後」下明融不融。初文二：先舉別教，次明圓教。初別教中二：初明執門生過，次從「然別門」下釋疑。初文二：初明彼論生過，次「今時」下明此方學者生過。初文又二：初明執門，次「四門」下明生過。又二：初明過體不同，次「周璞」下舉譬。初又二：初正明過相，由不得意豈關法體；次「前三藏」下簡，前云「殆濫冥初生覺」者，如《止觀》第七記。「殆」者危也，亦幾也，巨希反。上人均下名「濫」，下人行上名「僣」。
次簡中為展轉相形，故須出彼。于中又二：初簡，次「妙有」下結勸。初文
者，然破冥初，功在三藏有門而已。別門與彼永異，故不可得等也。次譬中雲「周璞鄭璞」，如《止觀》第十記。周都東京，鄭都鄭州。次明此方生過者，偷此藏理種子之名，以助自然之計，以地人釋地義偷安莊老，如《止觀》第五記。「混淆」者，子書云：濁水也。涇濁、渭清。
次明圓教又三：初略明門融，次「有無」下明立門意，三「而此」下正明融相。
次約破會中二：標，釋。釋中二：先別，次圓。初別中二：先約破，次約會。初文者，法華已前諸教中如諸部方等般若等，無處不破諸外道，而存二乘及三教菩薩。次「雖會而不圓」者，如文引《凈名》、《般若》可見。
次圓門中二：先破，次會。初破中三：初破別，次以二乘凡夫況，三結歸。初文中雲「自此之前我等皆名邪見人」者，《大經》第七「迦葉聞常乃自述云：自此未聞常住之前，我等皆名邪見人也。」當知偏教皆名為邪。
次圓會中三：初會凡夫，以二乘菩薩況；次「汝等」下會析法二乘，以通別三乘況；三「汝是」下總結會一切人法。初文云「龍畜等皆授記」者，如舍利弗領解中天龍八部皆自領解云：「大智舍利弗，今得受尊記，我等亦如是，必當得作佛。」
三約經文中二：先明別，次明圓，若識此意，不
【現代漢語翻譯】 現代漢語譯本： 這些觀點雖然破除了對冥初（宇宙最初狀態）的執著，但其功用僅在於對三藏（經、律、論）有門（存在之門）的理解。別門（特殊的法門）與它們有著本質的不同，因此不能相提並論。接下來譬喻中提到的『周璞（周朝的璞玉）鄭璞（鄭國的璞玉）』，可以參考《止觀》第十的記載。周的都城是東京，鄭的都城是鄭州。接下來闡明此方（指當時所處的地方）產生的過失，在於盜用了三藏理論中種子（比喻佛性）的名稱，來輔助自然（道家思想）的理論，用本地的人和事來解釋本地的道理，偷安於莊子和老子的思想，可以參考《止觀》第五的記載。『混淆』的意思，子書（諸子百家的著作）中說：是渾濁的水。涇水是濁的，渭水是清的。
接下來闡明圓教（圓滿的教法）又分為三個方面：首先簡略地闡明門融（法門融合），其次從『有無』開始闡明立門（建立法門）的意義，最後從『而此』開始正式闡明融合的相狀。
接下來從破斥和會通的角度分為兩個部分：標示，解釋。解釋中分為兩個部分：先是區別，然後是圓融。最初的區別中又分為兩個部分：先是約破（從破斥的角度），然後是約會（從會通的角度）。最初的文段是指，在《法華經》之前的各種教法中，如諸部方等（各種方等經典）般若（般若經典）等，沒有哪個地方不在破斥各種外道，而保留二乘（聲聞乘和緣覺乘）以及三教菩薩（藏教、通教、別教的菩薩）。接下來『雖會而不圓』是指，如文中所引用的《維摩詰經》、《般若經》就可以看出。
接下來圓門（圓滿法門）中分為兩個部分：先是破斥，然後是會通。最初的破斥中分為三個部分：首先破斥別教（別教的觀點），其次用二乘凡夫（二乘的凡夫）來作比況，最後總結歸納。最初的文段中說『自此之前我等皆名邪見人』，出自《大涅槃經》第七卷，『迦葉（Mahākāśyapa）聽聞常住（佛性常住）后，自己陳述說：在此之前沒有聽聞常住的道理，我們都可稱為邪見之人。』應當知道偏頗的教法都可以稱為邪見。
接下來圓融會通中分為三個部分：首先會通凡夫，用二乘菩薩（二乘的菩薩）來作比況；其次從『汝等』開始會通析法二乘（通過分析法理證悟的二乘），用通教、別教、圓教的三乘來作比況；最後從『汝是』開始總結會通一切人和法。最初的文段中說『龍畜等皆授記』，如舍利弗（Śāriputra）領解中天龍八部（佛教的護法神）都自己領悟說：『大智舍利弗，今得受尊記，我等亦如是，必當得作佛。』
第三，從經文的角度分為兩個部分：先闡明區別，然後闡明圓融，如果認識到這個意義，那麼...
【English Translation】 English version: These views, while breaking through the attachment to the 'primordial darkness' (the initial state of the universe), only serve to understand the 'existence gate' within the Three Pitakas (Sūtra, Vinaya, Abhidharma). The 'separate gate' (distinct teachings) is fundamentally different from them, and therefore cannot be equated. The 'Zhou jade and Zheng jade' mentioned in the following analogy can be found in the tenth record of '止觀' (Zhǐ Guān, 'Ceasing and Contemplating'). The capital of Zhou was Tokyo, and the capital of Zheng was Zhengzhou. Next, it clarifies the faults arising in this region (referring to the place at that time), which lie in stealing the name of the 'seed' (a metaphor for Buddha-nature) from the Three Pitaka theories to assist the theory of 'nature' (Daoist thought), using local people and events to explain local principles, and finding comfort in the thoughts of Zhuangzi and Laozi, as recorded in the fifth record of '止觀' (Zhǐ Guān). 'Confusion' means, according to the writings of the philosophers (referring to the works of various schools of thought), it is turbid water. The Jing River is turbid, and the Wei River is clear.
Next, it clarifies that the 'perfect teaching' (圓教, Yuán Jiào) is further divided into three aspects: First, it briefly clarifies the 'gate fusion' (法門融合, Fǎmén rónghé); second, starting from 'existence and non-existence,' it clarifies the meaning of 'establishing gates' (建立法門, Jiànlì fǎmén); and finally, starting from 'and this,' it formally clarifies the appearance of fusion.
Next, from the perspective of refutation and harmonization, it is divided into two parts: indication, explanation. The explanation is divided into two parts: first, distinction, and then, perfect fusion. The initial distinction is further divided into two parts: first, 'about refutation' (from the perspective of refutation), and then, 'about harmonization' (from the perspective of harmonization). The initial passage refers to the various teachings before the 'Lotus Sutra,' such as various 'Vaipulya Sutras' (方等經典, Fāngděng jīngdiǎn), 'Prajna Sutras' (般若經典, Bōrě jīngdiǎn), etc., where there is no place that does not refute various 'heretical paths' (外道, Wàidào), while retaining the 'Two Vehicles' (二乘, Èr shèng, Śrāvakayāna and Pratyekabuddhayāna) and the 'Three Teaching Bodhisattvas' (三教菩薩, Sān jiào púsà, Bodhisattvas of the Tripitaka Teaching, the Common Teaching, and the Distinct Teaching). Next, 'although harmonized, it is not perfect' refers to what can be seen in the 'Vimalakirti Sutra' and the 'Prajna Sutra' quoted in the text.
Next, the 'perfect gate' (圓門, Yuán mén) is divided into two parts: first, refutation, and then, harmonization. The initial refutation is divided into three parts: first, refuting the 'distinct teaching' (別教, Bié jiào); second, using 'Two Vehicle ordinary people' (二乘凡夫, Èr shèng fánfū) as an analogy; and finally, summarizing and concluding. The initial passage says 'Before this, we were all called people of wrong views,' which comes from the seventh volume of the 'Mahāparinirvāṇa Sūtra,' where 'Mahākāśyapa (迦葉, Jiāshè) after hearing about permanence (Buddha-nature is permanent), himself stated: Before hearing the principle of permanence, we could all be called people of wrong views.' It should be known that biased teachings can all be called wrong views.
Next, the 'perfect harmonization' is divided into three parts: first, harmonizing ordinary people, using 'Two Vehicle Bodhisattvas' (二乘菩薩, Èr shèng púsà) as an analogy; second, starting from 'you,' harmonizing the 'Two Vehicles of analytical Dharma' (析法二乘, Xī fǎ èr shèng), using the 'Three Vehicles' (三乘, Sān shèng, the Three Vehicles of the Common Teaching, the Distinct Teaching, and the Perfect Teaching) as an analogy; and finally, starting from 'you are,' summarizing and harmonizing all people and dharmas. The initial passage says 'Dragons and animals are all given predictions,' as in the understanding of Śāriputra (舍利弗, Shèlìfú), where the 'Eight Divisions of Gods and Dragons' (天龍八部, Tiānlóng bābù, the protective deities of Buddhism) all realized themselves, saying: 'The wise Śāriputra, now receives the prediction of honor, we are also like this, we will surely become Buddhas.'
Third, from the perspective of the sutras, it is divided into two parts: first, clarifying the distinction, and then, clarifying the perfect fusion. If one recognizes this meaning, then...
以融不融言能顯圓別，復須更約經文前後寄行位判方能顯之。但地向相對明融不融，此定屬別；若住信相對，此定屬圓。由經中赴機便宜說位不定，前後但約位判自了別圓，此一門意不專在於此，遍下諸門。下文但言「或前或后」，皆是此第三門意；但言「遍不遍」等，即第二門意。下去闕此第二門，二三兩門俱有圓別二意，準初融不融門，可知。下去準知。皆別門云「說」、圓門云「證」，或時略證但注「云云」。即不即法中從「複次」去亦有三意：初即不即，次遍不遍，三約經文前後。約五住文猶屬第二，最後複次方屬后意。初門中二：先別、次圓。初別中四門不即、三諦不即，或一即二即或三即而復不融，三法相即乃名為遍；於一念中圓破五住名之為遍，次第破者名為不遍。佛智非佛智分文同前，次第不次第中分文亦同，但第三意初闕「複次」字耳。
五斷不斷中二：先通敘斷不斷意，次正分別斷即是別、不斷即圓。文句同前第三意，亦少「複次」之言，下去皆爾。
七果縱不果縱中，別引地人，圓引華嚴等者，意亦可知。三德縱橫，如《止觀》第三中。
第八約詮者，更重判於前七后二，皆有門前序、中門相及以門中正說之相以辨別圓，故云「不融不即」乃至「譬喻」。次約五味中文略，
但言乳教兩種四門，應判云一種融一種不融，乃至問答等，有兩種十意不同，不可具列但言門耳。
三約今經十中為二：先釋十相四門，次結意。初釋又二：初十相，次四門。初文二：標、釋。以著衣等為行者，以依寂忍等三而弘此經，即是行也。以五百由旬即不斷斷者，即以佛智對於煩惱及生死處所故也。況初心一步已涉長途，二乘被開先進三百，按位進入皆有入住，住即五百，故云圓也。欲聞具足道，聞即教也，教即能詮。
次明今經四門又二：初結前生后，次正釋四門所以。今經四門文相不委悉者，以今經正意在於開顯，但略示四相；若依門觀利者，隨一句一偈咸皆發真中。下之人事須具如《中論》廣述，況復此中且為分別與諸教異，門中觀法具如《止觀》，何但此中文略。如前三教亦並指他經，文相可見。
二正明實觀為三：先別釋，次「是十」下示此經文十觀之相，三「複次」下結斥傷嘆。初文二：初指所依門，次正釋門中觀法。又二：初明有門觀法，次餘三略例。初釋有門又二：初略標門列數，次正釋。初文不列但注「云云」。正釋中二：初正釋，次「是名」下結成經體。
初文自十，初境中二：初待對立妙，次釋。釋中三：初立四諦，次兼通異名，三結門。初又二：初總標四
【現代漢語翻譯】 現代漢語譯本：但就乳教（最初期的佛教教義）和化教（適應不同根基的教義）這兩種教義的四門（四種修行方法）而言，應該判斷為一種是融合的，一種是不融合的。乃至問答等等，有兩種十種不同的含義，無法一一列舉，只說四門而已。
三、根據《法華經》的十種角度，可以分為兩部分：首先解釋十相和四門，然後總結要義。首先解釋又分為兩部分：首先是十相，然後是四門。首先解釋十相又分為兩部分：標示、解釋。以穿衣吃飯等日常行為作為修行者的行為，以依止寂靜忍耐等三種方式來弘揚此經，這就是修行。以五百由旬（古印度長度單位，約合今天的4000-5600公里）來表示不斷絕煩惱的人，這是因為以佛的智慧來面對煩惱和生死的地方。更何況初心者的每一步都已涉足漫長的道路，二乘（聲聞乘和緣覺乘）的修行者被開示后，已經先進了三百年，按照各自的位次進入，都有入住之處，入住之處就是五百由旬，所以說是圓滿的。想要聽聞具足的道，聽聞就是教義，教義就是能詮釋真理的。
其次說明《法華經》的四門，又分為兩部分：首先是總結前文，引出後文，其次是正式解釋四門的原因。現在《法華經》的四門，其文字表述不詳細，是因為《法華經》的真正用意在於開顯真理，只是略微展示了四相；如果依據四門來觀察，那麼隨便一句一偈都能啓發真實的智慧。對於下根器的人，需要像《中論》那樣詳細地闡述，更何況這裡只是爲了區分與各種教義的不同，在四門中觀察法義，要像《止觀》那樣詳細，豈止是這裡文字簡略。像前面的三教（藏教、通教、別教）也都是指其他的經典，文字表述是可以見到的。
二、正式闡明實觀（真實的觀照）分為三部分：首先分別解釋，其次從『是十』開始，展示此經文中的十觀之相，第三從『複次』開始，總結並斥責傷嘆。首先分別解釋又分為兩部分：首先指出所依據的門，其次正式解釋門中的觀法。又分為兩部分：首先說明有門（存在之門）的觀法，其次其餘三門（空門、亦有亦空門、非有非空門）略作舉例。首先解釋有門又分為兩部分：首先簡略標示門並列出數量，其次正式解釋。首先簡略標示門，文中沒有列出，只是註釋『云云』。正式解釋中分為兩部分：首先正式解釋，其次從『是名』開始，總結成為經的本體。
首先正式解釋，從十開始，首先在境（所觀對像）中分為兩部分：首先是待對立妙（通過對待和比較來確立妙），其次是解釋。解釋中分為三部分：首先確立四諦（苦、集、滅、道），其次兼通不同的名稱，第三是總結門。首先確立四諦又分為兩部分：首先總標四諦
【English Translation】 English version: Regarding the four gates (four methods of practice) of the two teachings, the Milk Teaching (the earliest Buddhist teachings) and the Transformation Teaching (teachings adapted to different capacities), it should be judged that one is integrated and the other is not. Even the questions and answers, etc., have two sets of ten different meanings, which cannot be listed in detail, but only the four gates are mentioned.
Third, according to the ten aspects of the present Sutra (Lotus Sutra), it can be divided into two parts: first, explain the ten characteristics and four gates, and then summarize the main points. The first explanation is further divided into two parts: first, the ten characteristics, and then the four gates. The first explanation of the ten characteristics is further divided into two parts: indication and explanation. Taking actions such as wearing clothes and eating as the actions of practitioners, and propagating this Sutra by relying on the three aspects of tranquility and patience, this is practice. Using five hundred yojanas (an ancient Indian unit of length, approximately 4000-5600 kilometers today) to represent those who do not sever afflictions, this is because they use the wisdom of the Buddha to face afflictions and the places of birth and death. Moreover, every step of a beginner has already embarked on a long journey. The practitioners of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have advanced three hundred years after being enlightened, and they all have places to dwell according to their respective positions. The place of dwelling is five hundred yojanas, so it is said to be complete. Wanting to hear the complete path, hearing is the teaching, and the teaching is what can explain the truth.
Secondly, explaining the four gates of the present Sutra is further divided into two parts: first, summarizing the previous text and introducing the following text, and second, formally explaining the reasons for the four gates. The textual expressions of the four gates in the present Sutra are not detailed, because the true intention of the present Sutra is to reveal the truth, but only briefly shows the four characteristics; if one observes according to the four gates, then any sentence or verse can inspire true wisdom. For people of lower capacity, it is necessary to elaborate in detail like the Mūlamadhyamakakārikā (Fundamental Verses on the Middle Way), let alone that here it is only to distinguish the differences from various teachings. Observing the Dharma in the four gates should be as detailed as in Śamatha-Vipassanā (Calm and Insight), not just the brief text here. Like the previous Three Teachings (Tripiṭaka Teaching, Common Teaching, Distinct Teaching), they also refer to other scriptures, and the textual expressions can be seen.
Second, formally elucidating Real Contemplation is divided into three parts: first, explaining separately, second, starting from 'These Ten', showing the aspects of the ten contemplations in this Sutra, and third, starting from 'Furthermore', summarizing and rebuking lamentations. The first separate explanation is divided into two parts: first, pointing out the gate on which it is based, and second, formally explaining the contemplation methods in the gate. It is further divided into two parts: first, explaining the contemplation method of the Existence Gate (the gate of existence), and second, briefly exemplifying the remaining three gates (the Emptiness Gate, the Both Existence and Emptiness Gate, and the Neither Existence nor Emptiness Gate). The first explanation of the Existence Gate is divided into two parts: first, briefly indicating the gate and listing the numbers, and second, formally explaining. The first brief indication of the gate is not listed in the text, but only annotated 'etc.'. The formal explanation is divided into two parts: first, formally explaining, and second, starting from 'This is named', summarizing and becoming the essence of the Sutra.
First, formally explaining, starting from ten, first dividing into two parts in the object (the object of contemplation): first, establishing the Wonderful through comparison and contrast (establishing the Wonderful through treatment and comparison), and second, explaining. The explanation is divided into three parts: first, establishing the Four Noble Truths (suffering, accumulation, cessation, path), second, also connecting different names, and third, summarizing the gate. The first establishment of the Four Noble Truths is divided into two parts: first, generally indicating the Four Noble Truths.
諦，次別釋。釋中二：先苦滅相對，次集道相對。初又二：初苦滅，次集道互融，以隨苦集體即道滅，故相對明不同三教。初文二：初明苦即是滅，謂生死即是三諦，三諦即是三涅槃；次引證，又二：初引經，次釋經意。言「不可思議四諦」者，此語四諦融即之相耳。「不可覆滅」，釋上句耳。次「煩惱」下集道相對，又二：初集道，次以苦滅互融。初又二：初明集即是道，謂煩惱之集即是三諦，三諦即是三智。次引證亦二：先引經，次釋經意。言「亦是苦滅及一實四諦」者，此明苦不異集，集是剎那心起，苦是一期報陰；今一念心具十法界苦集，還觀此心具足三諦，安得不以四諦相即而釋？為欲令人別識相狀，故別別識之。
次發心中還以一念無作四諦為境，約此而起慈悲。文又為三：初正明弘誓，次「無緣」下結成誓體，謂無緣也。無偏小雜故名「清凈」。三「慈善」下結誓成相。
三安心中三：初結前生后，次正明安法，三「體生死」下明安心行相。初又二：先結前兩觀，體解謂了境，發心謂弘誓，「豈可」下生后安心。臨池觀魚對前妙境，豈可知妙境而不總別安心？次「裹糧」下對前發心，豈可發大心而不修行填愿？
次正示能安之法，又二：先法，次譬。譬中二：先斥不均，非今文意。
【現代漢語翻譯】 現代漢語譯本： 諦，再次解釋。解釋中分為二：首先是苦滅的相對性，其次是集道（samudaya-marga）的相對性。首先的部分又分為二：首先是苦滅，其次是集道相互融合，因為隨著苦的集體，就是道和滅，因此相對地說明了與不同三教的區別。最初的文分為二：首先說明苦就是滅，說生死就是三諦（tri-satya），三諦就是三涅槃（tri-nirvana）；其次是引證，又分為二：首先是引經，其次是解釋經文的意義。說『不可思議四諦』，這句話是說四諦融合即是的相狀。『不可覆滅』，是解釋上面的句子。其次『煩惱』以下是集道相對，又分為二：首先是集道，其次是以苦滅相互融合。首先又分為二：首先說明集就是道，說煩惱的集就是三諦，三諦就是三智（tri-jnana）。其次是引證，也分為二：先引經，其次是解釋經文的意義。說『也是苦滅及一實四諦』，這是說明苦不異於集，集是剎那心起，苦是一期報陰；現在一念心具足十法界苦集，還觀察此心具足三諦，怎麼能不以四諦相即來解釋？爲了讓人分別認識相狀，所以分別地認識它。
其次在發心中，還以一念無作四諦為境界，依此而生起慈悲。文又分為三：首先是正式說明弘誓，其次『無緣』以下是總結誓願的本體，說無緣。沒有偏頗、狹小、混雜，所以名為『清凈』。第三『慈善』以下是總結誓願的成就相。
第三在安心中分為三：首先是總結前兩觀並引出後面的內容，其次是正式說明安法，第三『體生死』以下是說明安心的行相。首先又分為二：首先是總結前面的體解和發心，體解是瞭解境界，發心是弘揚誓願，『豈可』以下引出後面的安心。臨池觀魚對應前面的妙境，怎麼能知道妙境而不總別地安心？其次『裹糧』以下對應前面的發心，怎麼能發大心而不修行來填滿願望？
其次是正式指示能夠安心的方法，又分為二：首先是方法，其次是譬喻。譬喻中分為二：首先是斥責不均，不是本文的意義。
【English Translation】 English version: Next, the explanation of 'Truth' (Satya), further elaborated. This explanation is divided into two parts: first, the relativity of suffering and cessation; second, the relativity of origination and the path (samudaya-marga). The first part is further divided into two: first, suffering and cessation; second, the mutual integration of origination and the path, because with the collective of suffering comes the path and cessation. Therefore, the differences from the three different teachings are relatively clarified. The initial text is divided into two: first, it explains that suffering is cessation, stating that birth and death are the Three Truths (tri-satya), and the Three Truths are the Three Nirvanas (tri-nirvana); second, it provides evidence, which is also divided into two: first, it quotes scriptures; second, it explains the meaning of the scriptures. The phrase 'inconceivable Four Noble Truths' refers to the aspect of the Four Noble Truths being integrated. 'Cannot be extinguished again' explains the previous sentence. Next, 'afflictions' (kleshas) below relate to origination and the path, which is also divided into two: first, origination and the path; second, the mutual integration of suffering and cessation. The first part is further divided into two: first, it explains that origination is the path, stating that the origination of afflictions is the Three Truths, and the Three Truths are the Three Wisdoms (tri-jnana). Second, it provides evidence, which is also divided into two: first, it quotes scriptures; second, it explains the meaning of the scriptures. The phrase 'also suffering, cessation, and the One Real Four Noble Truths' clarifies that suffering is not different from origination. Origination is the arising of a momentary thought, and suffering is the retribution of a lifetime; now, a single thought possesses the suffering and origination of the Ten Dharma Realms, and observing this mind fully possesses the Three Truths, how can we not explain it by the mutual identity of the Four Noble Truths? In order to allow people to separately recognize the characteristics, they are separately recognized.
Next, in the arising of the mind of Bodhicitta, the Four Noble Truths as the object of a single thought without action are still used, and compassion arises based on this. The text is further divided into three: first, it formally explains the great vows; second, 'without conditions' below concludes the essence of the vows, saying without conditions. Without bias, smallness, or mixture, it is called 'pure'. Third, 'charity' below concludes the aspect of the vows being accomplished.
Third, in the settling of the mind, it is divided into three: first, it concludes the previous two contemplations and introduces the following content; second, it formally explains the method of settling the mind; third, 'embodying birth and death' below explains the aspect of the practice of settling the mind. The first part is further divided into two: first, it concludes the previous embodiment and understanding and the arising of the mind, embodiment and understanding is understanding the realm, the arising of the mind is promoting the vows, 'how can' below introduces the following settling of the mind. Observing fish in the pond corresponds to the previous wonderful realm, how can one know the wonderful realm without settling the mind in general and in particular? Second, 'wrapping food' below corresponds to the previous arising of the mind, how can one arise a great mind without practicing to fulfill the vows?
Next, it formally indicates the method that can settle the mind, which is also divided into two: first, the method; second, the analogy. The analogy is divided into two: first, criticizing unevenness, which is not the meaning of this text.
次嘆均調能橫周豎遍，二輪橫周，二翼豎遍，具如《止觀》第五記。三行相中二：先正明行相，次「於一心」下明行相該攝。初文者，體用一止而三止，達用一觀而三觀，具如《止觀》第三文。言「該攝」者，生死及煩惱既不出一念，即此為定慧，豈離於一心？故一心中五行具足，具如前第四卷。
四明破遍中三：譬、合、結。初譬中二：前譬斷德，次譬智德。閤中義兼二德，約所破得斷名，約能破得智名。三「雖復」下結意，又二：初明智斷不二，次釋智斷不二所以。以體即故，文略。煩惱即菩提句亦應可解。
五識通塞中三：初譬，次合，三結意。初譬中雲「主兵寶取捨得宜」者，強者綏之為舍，弱者撫之為取。「綏」者，《國語》云：「綏其謗言」，謂止也。《左傳》云：「交綏而退也。」爭而兩退，故曰「交綏」。今謂強者止之退之，弱者安之進之，故塞強而通弱，應進通而退塞。次閤中還約一念而論強弱。三結中三：初寄豎門以論一念，次「節節」下正結撿挍，三「若不」下結釋。若其不能節節撿挍，非唯行不進趣，理解亦亡，故云「失」也。
六道品中三：先正明四念，次明破倒具品等，三結成枯榮。念處中「具道品」至「一切法」者，言「念處中」者，此具約位相攝道品，此則念處
【現代漢語翻譯】 現代漢語譯本 次嘆均調能橫周豎遍，二輪橫周，二翼豎遍，具體內容詳見《止觀》第五卷的記載。三行相中分為二：首先是正面闡明行相，其次從『於一心』開始闡明行相的涵蓋性。初文部分，體用統一於一止而有三止，通達體用統一於一觀而有三觀，具體內容詳見《止觀》第三卷的文字。說到『該攝』，生死和煩惱都不出一念之間，即此一念就是定慧，怎麼會離開一心呢？所以一心中五行具足，具體內容詳見前第四卷。 四、闡明破遍包含三個部分：比喻、合釋、總結。最初的比喻包含兩個部分：前面比喻斷德，後面比喻智德。合釋中義理兼顧智德和斷德，從所破的角度來說得到斷德之名，從能破的角度來說得到智德之名。第三部分，從『雖復』開始總結要義，又分為兩個部分：首先闡明智斷不二，其次解釋智斷不二的原因。因為本體是同一個，所以文字簡略。煩惱即菩提這句話也應該可以理解。 五、關於識的通塞包含三個部分：比喻、合釋、總結。最初的比喻中說『主兵寶取捨得宜』，對於強大的敵人，安撫他們就是捨棄；對於弱小的敵人，安撫他們就是獲取。『綏』在《國語》中說：『綏其謗言』，意思是阻止。《左傳》中說：『交綏而退也。』爭鬥之後雙方都退卻，所以叫做『交綏』。現在說對於強大的敵人阻止他們、讓他們退卻，對於弱小的敵人安撫他們、讓他們前進，所以堵塞強大的，疏通弱小的，應該讓前進的疏通，讓退卻的堵塞。其次，合釋中仍然從一念的角度來論述強弱。第三部分，總結包含三個部分：首先借用豎門來論述一念，其次從『節節』開始正式總結檢查，第三從『若不』開始總結解釋。如果不能夠節節檢查，不僅修行不能進步，理解也會喪失，所以說是『失』。 六、關於道品包含三個部分：首先正面闡明四念處，其次闡明破除顛倒具備道品等，第三總結成就枯榮。關於念處中『具道品』到『一切法』，說到『念處中』，這是從位次上涵蓋道品，這就是念處。
【English Translation】 English version Next, praise the balanced and harmonious ability to traverse horizontally and pervade vertically. The two wheels traverse horizontally, and the two wings pervade vertically, as detailed in the fifth volume of the Zhi Guan (止觀 - Ceasing and Contemplating). Among the three aspects of practice, there are two: first, directly clarifying the aspects of practice; second, starting from 'in one mind,' clarifying the comprehensiveness of the aspects of practice. In the initial text, the essence and function are unified in one cessation, yet there are three cessations; understanding the essence and function is unified in one contemplation, yet there are three contemplations, as detailed in the third volume of the Zhi Guan. When it says 'comprehensiveness,' since birth, death, and afflictions do not go beyond a single thought, this very thought is both dhyana (定 - concentration) and prajna (慧 - wisdom). How can it be separate from one mind? Therefore, the five practices are complete within one mind, as detailed in the previous fourth volume. Four, clarifying the overcoming of pervasiveness includes three parts: analogy, synthesis, and conclusion. The initial analogy includes two parts: the former analogy is about the virtue of cessation (斷德 - virtue of cessation), and the latter analogy is about the virtue of wisdom (智德 - virtue of wisdom). The synthesis combines the meanings of both virtues; from the perspective of what is overcome, it gains the name of the virtue of cessation; from the perspective of what can overcome, it gains the name of the virtue of wisdom. The third part, starting from 'although again,' concludes the meaning, and again includes two parts: first, clarifying that wisdom and cessation are not two; second, explaining the reason why wisdom and cessation are not two. Because the essence is the same, the text is brief. The phrase 'afflictions are bodhi (菩提 - enlightenment)' should also be understandable. Five, regarding the unobstructedness and obstruction of consciousness, there are three parts: analogy, synthesis, and conclusion. The initial analogy says, 'The master of troops should appropriately take and relinquish treasures.' For the strong, appeasing them is relinquishing; for the weak, comforting them is taking. 'Appeasing' is mentioned in the Guo Yu (國語 - Discourses of the States): 'Appease their slanderous words,' meaning to stop them. The Zuo Zhuan (左傳 - Zuo Commentary) says, 'Exchanging courtesies and retreating.' After a struggle, both sides retreat, hence it is called 'exchanging courtesies.' Now it says to stop and cause the strong to retreat, and to comfort and advance the weak. Therefore, obstruct the strong and open the weak; one should open the way for those who should advance and obstruct those who should retreat. Next, the synthesis still discusses strength and weakness from the perspective of a single thought. The third part, the conclusion, includes three parts: first, using the vertical perspective to discuss a single thought; second, starting from 'section by section,' formally concluding the examination; third, starting from 'if not,' concluding the explanation. If one cannot examine section by section, not only will practice not progress, but understanding will also be lost, hence it is said to be 'lost'. Six, regarding the bodhipaksa-dharmas (道品 - qualities conducive to enlightenment), there are three parts: first, directly clarifying the four smrtyupasthanas (四念處 - four establishments of mindfulness); second, clarifying that overcoming inversion possesses the bodhipaksa-dharmas, etc.; third, concluding the accomplishment of withering and flourishing. Regarding 'possessing the bodhipaksa-dharmas' to 'all dharmas (一切法 - all phenomena)' in the smrtyupasthanas, when it says 'in the smrtyupasthanas,' this comprehensively encompasses the bodhipaksa-dharmas from the perspective of position; this is the smrtyupasthana.
中具足諸品，余品亦然。道品是能趣涅槃，行法三脫是能通涅槃之門，並是正行，一切法是助正道法，攝入正道。三從「又知涅槃」下重結枯榮，如文。
七明助道中本治事障，今以理觀者何耶？此中約第一義治，故作是說。若事障興應觀諦理，生死煩惱即涅槃菩提，故能治之。六即之位約一心理，生死煩惱可知。
九安忍中二：初通立，次別釋。能常一心安於妙境，故有此等十境生也。
十離愛為四：初明相似法起，次「相似」下明頂墮，三「此愛」下明離愛入位，四「觀生死」下明位所證法。
次結成經體。
次三門例可見。
次引此經明觀法之相。然彼《止觀》局引大車，今散引一部，彼為成觀，此但嘆教。又二：初正引，次「是十」下結例。意廣語略，思之。
三結斥傷嘆中三：初結斥，次傷嘆，三指廣。初又二：先結今意，次「固非」下斥。初文者，具如前一十六門，門門十觀即是其意。斥文可知。次「世人」下傷嘆中三：先傷，次嘆，三益。初文二：謂法、譬。法如文。譬中雲「徒知𤚲捋不解鉆搖」者，借《大經》譬責講讀人。《大經》第三「迦葉難佛：如來若常何不常現？佛告迦葉：譬如長者多有諸牛，色雖種種，同共一群，付放牧人，令逐水草，唯為醍
【現代漢語翻譯】 現代漢語譯本： 中具足諸品，其餘品也是一樣。道品是能夠趨向涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界），行法三脫是能夠通往涅槃之門，這些都是正行，一切法都是輔助正道的法，都被攝入正道。從『又知涅槃』下開始，重新總結枯榮，就像原文所說的那樣。 七、闡明助道中原本是治理事障，現在用理觀來治理是什麼原因呢？這裡是從第一義諦的角度來治理，所以這樣說。如果事障興起，就應該觀察諦理，生死煩惱即是涅槃菩提（Bodhi，佛教術語，指覺悟的智慧），因此能夠治理它。六即之位是從一心理的角度來說的，生死煩惱是可以理解的。 九、安忍中分為二：首先是總的建立，其次是分別解釋。能夠常常一心安住于妙境，所以才有這些十種境界產生。 十、離愛分為四：首先闡明相似法生起，其次從『相似』下開始闡明頂墮，再次從『此愛』下開始闡明離愛入位，最後從『觀生死』下開始闡明位所證的法。 接下來總結構成經的體。 接下來三門的比喻可以看出來。 接下來引用這部經來闡明觀法的相狀。然而《止觀》（《摩訶止觀》，天臺宗重要著作）只引用了大車，現在分散地引用了整部經，它爲了成就觀法，這裡只是讚歎教義。又分為二：首先是正式引用，其次從『是十』下開始總結比喻。意義廣泛而語言簡略，仔細思考。 三、總結斥責傷嘆中分為三：首先是總結斥責，其次是傷嘆，最後是指明廣泛。首先又分為二：先總結現在的意思，其次從『固非』下開始斥責。首先，原文的內容，就像前面一十六門，每一門都有十觀，這就是它的意思。斥責的內容可以理解。其次，從『世人』下開始傷嘆中分為三：首先是傷感，其次是讚歎，最後是利益。首先，原文分為二：指法和比喻。法就像原文所說的那樣。比喻中說『徒知𤚲捋不解鉆搖』，是借用《大經》（《大般涅槃經》）的比喻來責備講讀的人。《大經》第三卷中，『迦葉（Kasyapa，佛陀十大弟子之一）為難佛：如來如果常住，為什麼不常顯現？佛告訴迦葉：譬如長者有很多牛，顏色雖然各種各樣，但同屬於一個群體，交給牧人放牧，讓他們追逐水草，只是爲了醍醐（Ghee，佛教術語，比喻最高的佛法）。』
【English Translation】 English version: The various '品' (categories/sections) are fully present within, and the same applies to the remaining '品'. The '道品' (qualities of the path) are what lead to Nirvana (the state of liberation from the cycle of birth and death), and the '行法三脫' (three liberations through practice) are the gates that lead to Nirvana. These are all '正行' (right practices), and all '法' (dharmas/teachings) are aids to the '正道法' (teachings of the right path), and are incorporated into the '正道' (right path). Starting from '又知涅槃' (moreover, knowing Nirvana) below, the waxing and waning are summarized again, as stated in the text. Seven, clarifying why 理觀 (contemplation of principle) is used to treat 事障 (hindrances of phenomena) in assisting the path, when originally it was about governing 事障? This is spoken from the perspective of the first meaning, the ultimate truth. If 事障 arise, one should contemplate the truth of reality, that 生死煩惱 (birth, death, and afflictions) are none other than Nirvana and Bodhi (enlightenment), and therefore it can be treated. The position of the six identities is discussed from the perspective of a single mind, and 生死煩惱 can be understood. Nine, '安忍' (patience/endurance) is divided into two: first, a general establishment, and second, a separate explanation. Being able to constantly and single-mindedly abide in the wonderful state, therefore these ten states arise. Ten, '離愛' (detachment from love/attachment) is divided into four: first, clarifying the arising of similar dharmas; second, starting from '相似' (similarity) below, clarifying the fall from the peak; third, starting from '此愛' (this love) below, clarifying entering the position of detachment from love; and fourth, starting from '觀生死' (observing birth and death) below, clarifying the dharmas realized in that position. Next, concluding the formation of the sutra's essence. Next, the analogy of the three gates can be seen. Next, quoting this sutra to clarify the appearance of the method of contemplation. However, the '止觀' (Śamatha-Vipassanā, calming and insight meditation) only quotes the great cart, while now it quotes the entire sutra in a scattered manner. It is for accomplishing contemplation, while this is only praising the teachings. It is also divided into two: first, the formal quotation, and second, starting from '是十' (these ten) below, concluding the analogy. The meaning is broad and the language is concise, contemplate it carefully. Three, the conclusion of reprimanding, lamenting, and praising is divided into three: first, concluding the reprimand; second, lamenting and praising; and third, pointing out the vastness. The first is also divided into two: first, concluding the present meaning, and second, starting from '固非' (certainly not) below, reprimanding. First, the content of the text, just like the sixteen gates mentioned earlier, each gate has ten contemplations, which is its meaning. The content of the reprimand can be understood. Second, starting from '世人' (people of the world) below, lamenting and praising is divided into three: first, lamenting; second, praising; and third, benefiting. First, the text is divided into two: referring to the dharma and the analogy. The dharma is as stated in the text. The analogy says '徒知𤚲捋不解鉆搖' (vainly knowing how to stroke but not understanding how to drill and shake), which borrows the analogy from the '大經' (Mahāparinirvāṇa Sūtra) to rebuke those who lecture and read the sutra. In the third volume of the '大經', 'Kasyapa (one of the Buddha's ten great disciples) questioned the Buddha: If the Tathagata (Buddha) is permanent, why does he not always appear? The Buddha told Kasyapa: It is like an elder who has many cows, although they are of various colors, they belong to the same herd, and are entrusted to a herdsman to graze, letting them pursue water and grass, only for the sake of ghee (clarified butter, a metaphor for the highest Dharma).'
醐，不求乳酪。彼牧牛者，𤚲已自食。長者命終，所有諸牛，悉為群賊之所抄掠。賊得牛已，無有婦女，即自𤚲捋，得已自食。爾時群賊，各相謂言：彼大長者，畜養此牛，不求乳酪，唯為醍醐。我等今者，設何方便，而得之耶？(止觀記具註解)夫醍醐者，名為世間第一上味，我等無器，設復得之。無安置處。復相謂言：唯有皮囊，可以盛之。雖有盛處，不知鉆搖，漿猶難得，況復生蘇。爾時群賊，以醍醐故，加之以水；以加水故，乳酪醍醐，一切皆失。凡夫亦爾，雖有善法，皆是如來正法之餘。何以故？如來入涅槃后，盜竊如來遺余善法，若戒定慧，如彼群賊劫掠諸牛。雖復得之，無有方便，以是義故，不能獲得常樂我凈，常戒定慧。又為解脫，說我人眾生等，如加以水，以非想為涅槃，如失醍醐。以少梵行得生天上，如加水之乳等云云。」次「若識」下嘆中二：先嘆教法無缺，次「半如意」下嘆弘法無機。初文者，此十六門，門門觀法遍被一切，自此之外無所復須，不同講人，漿猶難得。次文者，今一家弘法大小通立，或以小助大，或開小即大，或破小明大，或以小形大，則是半滿雙弘、觀教俱立。今以此半滿之觀，說以施人，人無受用故，云「我則悔焉」。悔者悲嗟之甚，應非吝情。言「半如意珠全如意珠」
【現代漢語翻譯】 現代漢語譯本：譬如有人想要得到醍醐（Ghee，提煉過的乳酪），卻不肯先求乳酪。那牧牛的人，已經自己擠奶並吃掉了。一位長者去世后，他所有的牛都被一群強盜搶走了。強盜們搶到牛後，因為沒有婦女，就自己擠奶並吃掉。當時，強盜們互相說道：『那位大長者，畜養這些牛，不求乳酪，只爲了得到醍醐。我們現在該怎麼辦，才能得到醍醐呢？』（止觀記中有詳細註解）所謂醍醐，是世間第一上等的美味，我們沒有容器，即使得到了，也沒有地方安置。他們又互相說道：『只有皮囊，可以用來盛放。』即使有地方盛放，卻不知道如何鉆孔搖動，乳漿尚且難以得到，更何況是生酥。當時，強盜們因為想要得到醍醐，就往裡面加水；因為加了水，乳酪和醍醐，一切都失去了。凡夫也是這樣，即使有善法，也都是如來正法的剩餘。為什麼這麼說呢？因為如來入涅槃后，盜竊如來遺留下來的善法，比如戒、定、慧，就像那些強盜搶劫牛一樣。即使得到了，也沒有正確的方法，因為這個原因，不能獲得常、樂、我、凈，常戒、定、慧。又爲了解脫，說我、人、眾生等等，就像往醍醐里加水一樣，以非想非非想處天為涅槃，就像失去了醍醐。以少許梵行而得生天上，就像加了水的牛奶一樣，等等。」接下來「若識」之後，讚歎中間兩段：先讚歎教法沒有缺失，然後「半如意」之後，讚歎弘揚佛法沒有機會。第一段的意思是，這十六門，每一門觀法都普遍覆蓋一切，除了這些之外，沒有什麼需要再求的，不像講法的人，乳漿尚且難以得到。第二段的意思是，現在一家弘揚佛法，大小都能成立，或者用小的來幫助大的，或者開示小的就是大的，或者破除小的來彰顯大的，或者用小的來襯托大的，這就是半滿雙弘、觀教並立。現在用這半滿的觀法，來教導別人，別人卻不能接受，所以說「我則悔焉」。悔，是悲傷嘆息到了極點，應該不是吝惜。說「半如意珠全如意珠」。 English version: For example, someone desires to obtain ghee (clarified butter), but is unwilling to first seek milk. That cowherd has already milked and eaten it himself. After an elder passed away, all his cows were plundered by a group of thieves. After the thieves obtained the cows, because they had no women, they milked and ate it themselves. At that time, the thieves said to each other: 'That great elder, raised these cows, not seeking milk, but only for ghee. What means should we now employ to obtain it?' (The Zhiguan Ji has detailed annotations) Ghee is known as the finest flavor in the world, but we have no container, even if we obtain it, there is no place to put it. They said to each other again: 'Only leather bags can be used to hold it.' Even if there is a place to hold it, we do not know how to drill and shake it, and the milk is still difficult to obtain, let alone raw butter. At that time, the thieves, because they wanted to obtain ghee, added water to it; because they added water, the milk, butter, and ghee were all lost. Ordinary people are also like this, even if they have good dharmas, they are all remnants of the Tathagata's true dharma. Why is that? Because after the Tathagata entered Nirvana, they steal the remaining good dharmas left by the Tathagata, such as precepts, concentration, and wisdom, just like those thieves robbing cows. Even if they obtain them, they do not have the correct methods, and for this reason, they cannot obtain permanence, bliss, self, and purity, constant precepts, concentration, and wisdom. Furthermore, for liberation, they speak of 'I', 'person', 'sentient being', etc., like adding water to ghee, taking the Realm of Neither Perception Nor Non-Perception as Nirvana, like losing ghee. Obtaining rebirth in the heavens with a little Brahma conduct is like milk with water added, and so on.」 Next, after 'If knowledge', there are two sections praising the middle way: first praising that the teachings are not lacking, and then after 'Half wish-fulfilling', praising that there is no opportunity to propagate the Dharma. The meaning of the first section is that these sixteen gates, each gate of contemplation universally covers everything, and there is nothing else to seek beyond these, unlike those who lecture on the Dharma, even milk is difficult to obtain. The meaning of the second section is that now one family propagates the Dharma, both the small and the large can be established, either using the small to help the large, or revealing that the small is the large, or destroying the small to manifest the large, or using the small to set off the large, this is the dual propagation of the partial and the complete, the simultaneous establishment of contemplation and teaching. Now, using this contemplation of the partial and the complete to teach others, but others cannot accept it, so it is said, 'Then I regret it.' Regret is extreme sorrow and sighing, and should not be stinginess. Saying 'Half wish-fulfilling jewel, complete wish-fulfilling jewel'.
【English Translation】 For example, someone desires to obtain ghee (clarified butter), but is unwilling to first seek milk. That cowherd has already milked and eaten it himself. After an elder passed away, all his cows were plundered by a group of thieves. After the thieves obtained the cows, because they had no women, they milked and ate it themselves. At that time, the thieves said to each other: 'That great elder, raised these cows, not seeking milk, but only for ghee. What means should we now employ to obtain it?' (Zhiguan Ji has detailed annotations) Ghee is known as the finest flavor in the world, but we have no container, even if we obtain it, there is no place to put it. They said to each other again: 'Only leather bags can be used to hold it.' Even if there is a place to hold it, we do not know how to drill and shake it, and the milk is still difficult to obtain, let alone raw butter. At that time, the thieves, because they wanted to obtain ghee, added water to it; because they added water, the milk, butter, and ghee were all lost. Ordinary people are also like this, even if they have good dharmas, they are all remnants of the Tathagata's true dharma. Why is that? Because after the Tathagata entered Nirvana, they steal the remaining good dharmas left by the Tathagata, such as precepts, concentration, and wisdom, just like those thieves robbing cows. Even if they obtain them, they do not have the correct methods, and for this reason, they cannot obtain permanence, bliss, self, and purity, constant precepts, concentration, and wisdom. Furthermore, for liberation, they speak of 'I', 'person', 'sentient being', etc., like adding water to ghee, taking the Realm of Neither Perception Nor Non-Perception as Nirvana, like losing ghee. Obtaining rebirth in the heavens with a little Brahma conduct is like milk with water added, and so on.」 Next, after 'If knowledge', there are two sections praising the middle way: first praising that the teachings are not lacking, and then after 'Half wish-fulfilling', praising that there is no opportunity to propagate the Dharma. The meaning of the first section is that these sixteen gates, each gate of contemplation universally covers everything, and there is nothing else to seek beyond these, unlike those who lecture on the Dharma, even milk is difficult to obtain. The meaning of the second section is that now one family propagates the Dharma, both the small and the large can be established, either using the small to help the large, or revealing that the small is the large, or destroying the small to manifest the large, or using the small to set off the large, this is the dual propagation of the partial and the complete, the simultaneous establishment of contemplation and teaching. Now, using this contemplation of the partial and the complete to teach others, but others cannot accept it, so it is said, 'Then I regret it.' Regret is extreme sorrow and sighing, and should not be stinginess. Saying 'Half wish-fulfilling jewel, complete wish-fulfilling jewel'.
者，第五卷末云「半如意珠則以跡中五妙為半」。此釋圓門十觀法竟，云半全者乃至偏門名之為半，圓門為全，故文云小乘四門大乘四門，名同意異，不可例前。「雖無」下微益。三「指廣」下可知。彼文為顯鈍根行者，一一文中皆須先明橫豎，次明不二；此中直明一念一塵即具橫豎，不暇廣及，故指彼文。若得意者，見此略文以顯彼廣。◎
法華玄義釋簽卷第十七 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十八
天臺沙門湛然述
◎三明判中自二：列章竟，次釋。初章中二：先分別能所粗妙，次問答釋疑。初文二：先略立能所，次以兩種四句分別，前教、次味。前四句者，列、釋。若以理為言則一粗一妙，詮理之教巧拙不同，故使通妙理之教別教仍粗。次四句者皆約味判，判彼部中能所粗妙，「不帶粗能所是乳」者，為成四句一往語耳。故此句中但云「無有真諦能所」故云也。仍有別教能通之粗，「自有帶粗所不帶粗能」者，且云般若本是融門，二乘寄此而入真諦，雖有但真所通之粗，而無詮真能通三藏，此亦約部大分為言，若隨二乘當分所見。非無能詮即空粗教，自有帶粗能等者，能通從於通教中來，故名為粗；所通即是別圓中道，故名為妙。「涅
【現代漢語翻譯】 現代漢語譯本：第五卷末尾說：『半如意珠則以跡中五妙為半』。這是解釋圓門十觀法完畢，說『半』、『全』是因為偏門名為『半』，圓門為『全』，所以文中說小乘四門、大乘四門，名稱相同意義不同，不能像前面那樣類比。『雖無』以下是稍微補充說明。三『指廣』以下可以知道。那段文字是爲了闡明鈍根修行者，每一個段落中都必須先說明橫向和縱向，然後說明不二；這裡直接說明一念一塵就具備橫向和縱向，沒有時間詳細展開，所以指向那段文字。如果能領會意思的人，看到這裡簡略的文字就能明白那段文字的詳細。
法華玄義釋簽卷第十七 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十八
天臺沙門湛然 述
三明判中分為二：一是列出章節，二是解釋。第一章分為二：一是先分別能所的粗妙，二是問答解釋疑惑。第一部分分為二：一是先簡略地確立能所，二是使用兩種四句進行分別，先是藏教（藏教：佛教的三藏，即經、律、論），然後是味教（味教：比喻佛陀教法的不同階段和層次）。前面的四句，是列出和解釋。如果以理為言，則一個粗一個妙，詮釋理的教法，巧妙程度不同，所以使得通達妙理的藏教，和別教仍然是粗的。後面的四句都是根據味教來判斷，判斷那一部經中的能所粗妙，『不帶粗能所是乳』，是爲了構成四句而姑且這樣說。所以這句話中只說『沒有真諦的能所』，所以這樣說。仍然有別教能通的粗，『自有帶粗所不帶粗能』，姑且說般若（般若：智慧）本來是融門，二乘（二乘：聲聞乘和緣覺乘）寄託於此而進入真諦，雖然有但真所通的粗，而沒有詮釋真能通三藏，這也是根據一部經的大體來劃分，如果按照二乘各自所見。並非沒有能詮釋即空的粗教，自有帶粗能等等，能通是從通教中來的，所以稱為粗；所通就是別教、圓教的中道，所以稱為妙。『涅
【English Translation】 English version: The end of the fifth volume says, 'The half wish-fulfilling jewel takes the five subtleties in the traces as half.' This completes the explanation of the ten contemplations of the perfect teaching. Saying 'half' and 'whole' is because the provisional teaching is called 'half,' and the perfect teaching is called 'whole.' Therefore, the text says the four gates of the Hinayana (Hinayana: Small Vehicle) and the four gates of the Mahayana (Mahayana: Great Vehicle) have the same names but different meanings, and cannot be compared to the previous ones. 'Although there is not' below is a slight supplementary explanation. 'Pointing to the broad' below can be understood. That passage is to clarify for practitioners of dull faculties that in each passage, one must first explain the horizontal and vertical, and then explain non-duality; here, it directly explains that a single thought and a single dust possess both horizontal and vertical, and there is no time to elaborate, so it points to that passage. If one can grasp the meaning, seeing this brief text will reveal the details of that passage.
Annotations on the Profound Meaning of the Lotus Sutra, Volume 17 Taisho Tripitaka, Volume 33, No. 1717, Annotations on the Profound Meaning of the Lotus Sutra
Annotations on the Profound Meaning of the Lotus Sutra, Volume 18
Commentary by Shramana Zhanran of Tiantai
Among the three clarifications, there are two parts: first, listing the chapters, and second, explaining them. The first chapter has two parts: first, distinguishing the coarse and subtle of the able and the object; second, answering questions and resolving doubts. The first part has two parts: first, briefly establishing the able and the object; second, distinguishing them using two types of fourfold negations, first the Tripitaka teaching (Tripitaka: the three baskets of Buddhist scriptures, namely Sutra, Vinaya, and Abhidharma), then the flavor teaching (flavor teaching: a metaphor for the different stages and levels of the Buddha's teachings). The previous fourfold negations are listing and explaining. If speaking in terms of principle, then one is coarse and one is subtle. The teachings that explain the principle differ in skill, so that the Tripitaka teaching and the Separate teaching that penetrate the subtle principle are still coarse. The latter fourfold negations are all judged according to the flavor teaching, judging the coarse and subtle of the able and the object in that scripture. 'Not possessing coarse able and object is milk' is just a way of speaking to form the fourfold negations. Therefore, this sentence only says 'there is no able and object of true reality,' so it says. There is still the coarseness of the Separate teaching being able to penetrate, 'There is possessing coarse object but not possessing coarse able,' it is said that Prajna (Prajna: wisdom) is originally the gate of fusion, and the Two Vehicles (Two Vehicles: Sravaka Vehicle and Pratyekabuddha Vehicle) rely on this to enter true reality. Although there is the coarseness of only true object being penetrated, there is no coarse teaching that explains true reality and is able to penetrate the Tripitaka. This is also divided according to the general division of a scripture. If according to the views of the Two Vehicles. It is not that there is no coarse teaching that can explain emptiness, there is possessing coarse able, etc. The able to penetrate comes from the Common teaching, so it is called coarse; the object penetrated is the Middle Way of the Separate and Perfect teachings, so it is called subtle. 'Nirvana'
槃中諸門亦是」者，涅槃部中前之三教能通之門，名之為粗，並不住真及以教道俱入三德，故所通妙。
次釋疑中，先問，次答。中三：先通明其意，次「何者」下歷教解釋，三「今拓」下明用門之意，一一教中皆作三對四一不同及判門意，所言三者即教行理通別之相，具如第二卷初當分通別即其義也。皆以四故名別，一故名通。今以此之通別判于狹小，若藏別兩教教行理三皆悉是狹，若通圓兩教教行不狹而教行取理不當，故名理為狹，是則四教皆以教主及所詮理名之為一，以所被機及能詮教名之為四。是故經言「一門」者，一是四家之門，故云「一門」。言「依經文」者，依今經即是以圓教行取理難當。三明用門意中言「開拓」等者，今開圓經一句而作四解遍一代教，故云「處處」，則識前之三教教行理三狹小復粗，后之一教教行理三狹小俱妙。作此釋者，意云四門是教、十觀是行，皆通至極，恐人不了狹小之言謂一向粗，故須此簡。若約五味，意亦可知。
次約諸門中二：先約教，次約味。先約教中四教不同，一一教皆有教行二判，教謂四教，行謂門中十觀。教又二義：一約門，二約悉。初三藏中三：先且通論，無復粗妙，以教門俱妙從能通故，若執皆粗從計情故，此就當教為語。次別論者，從「若
【現代漢語翻譯】 現代漢語譯本： 『槃中諸門亦是』，指的是涅槃部中前三種教義能夠通達的門徑，稱之為『粗』，因為它們並不完全符合真諦，並且在教義和修行上都未能完全進入三德（法身德、般若德、解脫德），因此所通達的境界不夠精妙。
接下來解釋疑問，先提出問題，然後解答。解答部分分為三段：首先總的說明其含義；其次，從『何者』開始，歷數各種教義進行解釋；第三，從『今拓』開始，說明運用這些門徑的意義。每一種教義都從教、行、理的通與別，以及四（所被機及能詮教）與一（教主及所詮理）的不同進行判別，並說明門徑的意義。這裡所說的『三』，指的是教、行、理的通相和別相，具體內容可以參考第二捲開頭關於通別相的論述。因為有四種不同的方面，所以稱為『別』；因為有一個共同的方面，所以稱為『通』。現在用這種通別來判斷狹小，如果藏教和別教的教、行、理三者都是狹小的；如果通教和圓教的教和行不狹小，但是用教和行來取證理不恰當，所以說理是狹小的。因此，四教都以教主和所詮釋的理作為『一』，以所教化的對象和能詮釋的教義作為『四』。所以經文說『一門』，指的是四家（藏、通、別、圓）的門徑合一，所以說『一門』。說『依經文』，指的是依據現在的經典，就是用圓教的修行來取證理是難以恰當的。在說明運用門徑的意義時，說『開拓』等，指的是現在開啟圓經的一句話，而作出四種解釋，遍及一代教法，所以說『處處』，這樣就能認識到前面的三種教義的教、行、理三者是狹小而粗糙的，後面的圓教的教、行、理三者是狹小而精妙的。作出這種解釋，意思是說四門是教義，十觀是修行，都能夠通達至極的境界，恐怕人們不瞭解狹小之言，認為都是一概的粗糙，所以需要這樣來簡別。如果按照五味（乳味、酪味、生酥味、熟酥味、醍醐味）來比喻，其中的意義也是可以理解的。
接下來從各種門徑來分析，分為兩部分：先從教義來分析，再從五味來分析。先從教義來分析，四教各有不同，每一種教義都有教和行兩種判別，教指的是四教，行指的是門徑中的十觀。教又分為兩種意義：一是按照門徑來分，二是按照根機來分。首先在三藏教中，分為三段：先總的來說，沒有粗妙之分，因為教和門徑都是精妙的，是從能通達的角度來說的；如果執著于都是粗糙的，是從計較情執的角度來說的，這是就當教本身來說的。其次是分別論述，從『若』開始
【English Translation】 English version: 'The various gates within Nirvana are also such,' referring to the first three teachings in the Nirvana section that can be accessed, which are called 'coarse' because they do not fully align with the truth and do not fully enter the Three Virtues (Dharmakaya, Prajna, and Liberation) in both doctrine and practice. Therefore, the realm they lead to is not exquisite.
Next, in explaining the doubts, first the question is asked, then the answer is given. The answer is divided into three parts: first, a general explanation of its meaning; second, starting with 'What,' an explanation of each teaching; third, starting with 'Now expand,' an explanation of the meaning of using these gates. Each teaching is distinguished by the differences between the common and distinct aspects of doctrine, practice, and principle, as well as the four (the recipients and the teaching that explains) and the one (the teacher and the principle being explained). The 'three' mentioned here refer to the common and distinct aspects of doctrine, practice, and principle, as detailed in the beginning of the second volume. Because there are four different aspects, it is called 'distinct'; because there is one common aspect, it is called 'common.' Now, this commonality and distinctness are used to judge narrowness. If the doctrine, practice, and principle of the Tripitaka teaching and the Separate teaching are all narrow; if the doctrine and practice of the Common teaching and the Perfect teaching are not narrow, but the use of doctrine and practice to attain the principle is inappropriate, then the principle is said to be narrow. Therefore, the four teachings all take the teacher and the principle being explained as 'one,' and the recipients being taught and the teaching that explains as 'four.' Therefore, the sutra says 'one gate,' referring to the unification of the gates of the four schools (Tripitaka, Common, Separate, Perfect), hence 'one gate.' Saying 'according to the sutra text' refers to the difficulty of appropriately using the practice of the Perfect teaching to attain the principle according to the current sutra. In explaining the meaning of using the gates, saying 'expand' etc. refers to now opening up a single sentence of the Perfect Sutra and making four interpretations, covering the entire teachings of a lifetime, hence 'everywhere.' This allows one to recognize that the doctrine, practice, and principle of the first three teachings are narrow and coarse, while the doctrine, practice, and principle of the last Perfect teaching are narrow and exquisite. This explanation means that the four gates are doctrines, and the ten contemplations are practices, all of which can lead to the ultimate realm. It is feared that people may misunderstand the word 'narrow' and think that everything is coarse, so this distinction is necessary. If compared to the five flavors (milk, cream, raw butter, cooked butter, ghee), the meaning can also be understood.
Next, analyzing from various gates, it is divided into two parts: first, analyzing from the doctrine, then from the five flavors. First, analyzing from the doctrine, the four teachings are different, and each teaching has two distinctions: doctrine and practice. Doctrine refers to the four teachings, and practice refers to the ten contemplations within the gates. Doctrine is further divided into two meanings: one is according to the gates, and the other is according to the faculties. First, in the Tripitaka teaching, it is divided into three parts: first, generally speaking, there is no distinction between coarse and exquisite, because both the doctrine and the gates are exquisite, from the perspective of being able to access. If one clings to the idea that everything is coarse, it is from the perspective of calculating emotions. This is speaking from the perspective of the teaching itself. Second, there is separate discussion, starting from 'If'
從法為語」去互相形比則有前粗后妙。言「為鈍根說生空」等者，此是三藏生法二空，具如《止觀》第六記。準理二門俱得二空，一往從便，有門附俗為生空，空門附真為法空，二空名同意義永異，是故生空義歸於有法空，方乃義順於空。三「今約」下從行所宜以判粗妙。次約四悉中四悉文相可見。一門既爾，余門亦然。
次約十觀中初三藏者，若門中有觀為妙、無觀為粗。
次通教，通論無通無塞，次別論有通有塞，有通有塞即四門四悉，十觀具如三藏中。
次別中亦應明通不論通塞，但是文略故云。若論法相，既有「若論」之言，即是置通從別，別中亦有約四門教及以根性並十觀法。十觀中二：初約十觀，次「迦羅迦果則有九分」下判。「鎮頭迦羅」者，《大經》文意以林譬寺，以果譬僧，以采者譬請僧之人，明僧相相似真偽難分；今借譬十乘邪正須判。第六云：「善男子！如迦羅林其樹眾多，林中唯有一樹名鎮頭迦，二果相似不可分別。其果熟時有一女人皆悉拾取，鎮頭迦果唯有一分，迦羅迦果乃有九分。女人不識將來詣市，凡愚不識買迦羅迦啖已命終。有智人輩問是女人：汝於何處得是果來？女人答言：于彼林中得是果來。諸人聞已即言：彼方多有無量迦羅迦樹，唯有一株鎮頭迦樹。諸人
【現代漢語翻譯】 現代漢語譯本：從法的角度來說，互相比較，就會有前面的粗糙和後面的精妙。說到『為鈍根說生空』等等，這是三藏所說的生法二空，具體內容詳見《止觀》第六卷的記載。按照道理來說，二門都可以得到二空，但爲了方便起見，有門附和世俗，認為是生空，空門附和真理，認為是法空。二空名稱相同，意義卻永遠不同，所以生空的意義歸於有法空，這樣才符合空性的道理。『今約』以下，是從修行的適宜性來判斷粗妙。其次，從四悉檀的角度來看，四悉檀的文義是顯而易見的。既然一門如此，其餘各門也是如此。
其次，從十觀的角度來看，初三藏教，如果門中有觀，則為精妙，沒有觀則為粗糙。
其次，通教，總的來說，沒有通和塞的區別。其次，別教，有通和塞的區別。有通和塞的區別，就包括四門、四悉檀和十觀，這些都和三藏教中的一樣。
其次，別教中也應該說明通，但不討論通和塞的問題，這只是因為文字省略了。如果討論法相，既然有『若論』這樣的說法，就是捨棄通教而採用別教。別教中也有關於四門教、根性和十觀法的討論。十觀中分為兩部分：首先是關於十觀的討論，其次是『迦羅迦果則有九分』以下是對果的判斷。『鎮頭迦羅』，《大涅槃經》中的意思是，用樹林比喻寺廟，用果實比喻僧人，用採摘者比喻請僧之人，說明僧人的相貌相似，真假難以分辨；現在借用這個比喻來判斷十乘觀法的邪正。第六卷中說：『善男子！如迦羅林，其樹眾多，林中唯有一樹名鎮頭迦，二果相似不可分別。其果熟時有一女人皆悉拾取，鎮頭迦果唯有一分，迦羅迦果乃有九分。女人不識將來詣市，凡愚不識買迦羅迦啖已命終。有智人輩問是女人：汝於何處得是果來？女人答言：于彼林中得是果來。諸人聞已即言：彼方多有無量迦羅迦樹，唯有一株鎮頭迦樹。諸人』
【English Translation】 English version: From the perspective of Dharma, comparing them mutually reveals the former to be coarse and the latter to be subtle. Regarding 『explaining emptiness of existence for those of dull faculties,』 this refers to the two emptinesses of existence and Dharma as taught in the Tripitaka, detailed in the sixth fascicle of Mohe Zhiguan. According to principle, both approaches can attain the two emptinesses, but for convenience, the 『existence』 approach aligns with convention and is considered emptiness of existence, while the 『emptiness』 approach aligns with truth and is considered emptiness of Dharma. Although the names of the two emptinesses are the same, their meanings are eternally different. Therefore, the meaning of emptiness of existence is attributed to the emptiness of existence, while the emptiness of Dharma aligns with the principle of emptiness. The section 『Now concerning』 below judges coarseness and subtlety based on what is suitable for practice. Next, considering the Four Siddhantas, the meaning of the Four Siddhantas is evident in the text. Since one approach is like this, the remaining approaches are also like this.
Next, concerning the Ten Contemplations, in the initial Tripitaka teaching, if there is contemplation within the approach, it is considered subtle; if there is no contemplation, it is considered coarse.
Next, in the Common Teaching (Tongjiao), generally speaking, there is no distinction between unobstructed and obstructed. Next, in the Distinct Teaching (Biejiao), there is a distinction between unobstructed and obstructed. The distinction between unobstructed and obstructed includes the Four Approaches, Four Siddhantas, and Ten Contemplations, which are the same as in the Tripitaka teaching.
Next, in the Distinct Teaching, one should also explain the 『common』 aspect, but without discussing the distinction between unobstructed and obstructed; this is simply because the text is abbreviated. If discussing Dharma characteristics, since there is the statement 『if discussing,』 it means setting aside the Common Teaching and adopting the Distinct Teaching. Within the Distinct Teaching, there is also discussion of the Four Approaches, the teaching based on faculties, and the Ten Contemplations. The Ten Contemplations are divided into two parts: first, the discussion of the Ten Contemplations; second, the judgment of the fruits below 『the Kālaka fruits have nine parts.』 『Jentu fruit』 is from the meaning of the Mahāparinirvāṇa Sūtra, which uses a forest to represent a monastery, fruits to represent monks, and pickers to represent those who invite monks, illustrating that the appearances of monks are similar, making it difficult to distinguish the genuine from the false; now this metaphor is borrowed to judge the correctness and incorrectness of the Ten Vehicles of Contemplation. The sixth fascicle says: 『Good man! Like the Kālaka forest, there are many trees, but in the forest there is only one tree named Jentu, and the two fruits are similar and cannot be distinguished. When the fruits are ripe, a woman picks them all up. The Jentu fruit is only one part, and the Kālaka fruits are nine parts. The woman does not know and goes to the market. Ignorant people do not know and buy the Kālaka fruits, eat them, and die. Wise people ask the woman: Where did you get these fruits? The woman replies: I got these fruits from that forest. When the people hear this, they say: In that place there are many Kālaka trees, but only one Jentu tree. The people』
知已笑而捨去。」下文合譬，以畜八不凈者為迦羅迦，以清凈眾為鎮頭迦。今以十觀合於十分，若十分善巧則十分鎮頭，若從偏小及外道中得是觀法則十分迦羅，若用三教方便觀法則節級遞判迦羅鎮頭(云云)。是則教主如林，觀法如果，採果女人如弘教者，詣市譬于說法之堂，買果之人譬聽法眾，愚人受教不窮教主，智者審問邪正自分，命終即譬失於正諦。
次明圓教中三：初明圓門融妙，次明四悉機異，三「此就」下更結圓門判粗妙意。初文者具如《止觀》第五圓無生門后，及第六四門料簡中圓四門相。次文者，先徴起，若依圓門，四尚非四，豈況更有門中四悉根性不融耶？但由物情各殊，故使門中四緣各異。于中為五：先明赴機四異，次「何者」下釋異所由，三「欲樂」下明機感之相，四「以世界」下正明赴機，五「緣既」下結成妙門。三更結判中二：初總標，次釋。釋中二：先明釋判意，次正判。又二：初明《地論》教道多諍，次與別門辨諍輕重。初文云「如地論有南北二道」者，陳梁已前弘地論師二處不同，相州北道計阿黎耶以為依持，相州南道計于真如以為依持，此二論師俱稟天親，而所計各異同於水火，加復《攝大乘》興，亦計黎耶以助北道。又《攝大乘》前後二譯，亦如地論二計不同，舊譯即
【現代漢語翻譯】 『知己笑著離開了。』下面的文字用比喻來說明，把持有八不凈之物的人比作迦羅迦（Kālaka，不凈者），把清凈的僧眾比作鎮頭迦（Jentuka，清凈者）。現在用十觀配合十分，如果十分善巧，那就是十分鎮頭迦，如果從偏頗狹小以及外道中得到這種觀法，那就是十分迦羅迦，如果用三教的方便觀法，那就按次第來判斷是迦羅迦還是鎮頭迦（等等）。這樣說來，教主就像樹林一樣眾多，觀法就像果實一樣繁多，採摘果實的女人就像弘揚佛法的人，前往市場就像在說法的大堂，買果實的人就像聽法的僧眾，愚笨的人接受教導卻不窮究教主，聰明的人審問辨別邪正，自己做出判斷，命終就像失去了正諦。
接下來闡明圓教中的三個方面：首先闡明圓門的融通玄妙，其次闡明四悉檀（catuḥ-pratyaya，四種能使眾生獲得利益的方法：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的根機差異，第三，在『此就』之後，進一步總結圓門判斷粗妙的意義。第一個方面的內容詳見《止觀》第五圓無生門之後，以及第六四門料簡中圓四門的相互關係。第二個方面的內容，首先提出疑問，如果依照圓門，四悉檀尚且不是四悉檀，更何況還有門中的四悉檀根性不能融合呢？但由於眾生的根性各不相同，所以使得門中的四緣各不相同。其中分為五個方面：首先闡明應機的四種差異，其次在『何者』之後解釋差異的原因，第三在『欲樂』之後闡明根機感應的現象，第四『以世界』之後正式闡明應機，第五『緣既』之後總結成就玄妙之門。第三個方面進一步總結判斷，分為兩個部分：首先總的標明，其次解釋。解釋中分為兩個部分：首先闡明解釋判斷的意義，其次正式判斷。又分為兩個部分：首先闡明《地論》（Daśabhūmika-śāstra）的教義爭論很多，其次與別教的爭論辨別輕重。第一個方面說『如地論有南北二道』，在陳朝和梁朝以前，弘揚《地論》的法師在兩個地方的觀點不同，相州北道認為阿黎耶識（ālayavijñāna，藏識）是所依持，相州南道認為真如是所依持，這兩個論師都稟承天親（Vasubandhu）的教義，但所持的觀點卻像水火一樣不相容，加上《攝大乘論》（Mahāyānasaṃgraha）興起，也認為阿黎耶識可以輔助北道。而且《攝大乘論》前後兩次的翻譯，也像《地論》的兩種觀點一樣不同，舊的譯本就是
【English Translation】 『An intimate friend smiled and departed.』 The following text uses a metaphor, comparing those who possess the eight impure things to Kālaka (the impure), and the pure Sangha to Jentuka (the pure). Now, using the ten contemplations to match the ten aspects, if one is skillful in all ten aspects, then it is fully Jentuka; if one obtains this method of contemplation from biased, small-minded, or non-Buddhist sources, then it is fully Kālaka; if one uses the expedient methods of the three teachings, then one judges step by step whether it is Kālaka or Jentuka (etc.). In this way, the teachers are like a forest, the methods of contemplation are like abundant fruits, the woman picking fruits is like the one who propagates the Dharma, going to the market is like being in the hall of Dharma, the person buying fruits is like the audience listening to the Dharma, the foolish person receives teachings without thoroughly investigating the teacher, the wise person examines and distinguishes right from wrong, making their own judgment, and death is like losing the correct truth.
Next, clarifying the three aspects of the Perfect Teaching: first, clarifying the all-encompassing and profound nature of the Perfect Gate; second, clarifying the differences in capacities based on the Four Siddhanthas (catuḥ-pratyaya, four methods to benefit beings: Lokasiddhānta, Puruṣasiddhānta, Pratipakṣasiddhānta, Paramārthasiddhānta); third, after 『This is based on,』 further concluding the meaning of the Perfect Gate in judging the coarse and the subtle. The content of the first aspect is detailed in the fifth volume of Śamatha-vipaśyanā, after the chapter on the Perfect Non-Arising Gate, and in the sixth volume, in the mutual relationship of the Perfect Four Gates in the Four Gates Analysis. Regarding the content of the second aspect, first raise a question: if according to the Perfect Gate, the Four Siddhanthas are not even the Four Siddhanthas, how much more so are the capacities of the Four Siddhanthas in the gate unable to merge? However, due to the different natures of beings, the four conditions in the gate are different. Among them, there are five aspects: first, clarifying the four differences in responding to capacities; second, after 『What,』 explaining the reasons for the differences; third, after 『Desires,』 clarifying the phenomena of the interaction of capacities; fourth, after 『With the world,』 formally clarifying responding to capacities; fifth, after 『Conditions,』 concluding the accomplishment of the wondrous gate. The third aspect further concludes the judgment, divided into two parts: first, a general statement; second, an explanation. The explanation is divided into two parts: first, clarifying the meaning of the explanation and judgment; second, formally judging. Again divided into two parts: first, clarifying that there are many disputes in the teachings of the Daśabhūmika-śāstra (Daśabhūmika-śāstra); second, distinguishing the severity of the disputes from those of the Separate Teaching. The first aspect says, 『As the Daśabhūmika-śāstra has two paths, North and South,』 before the Chen and Liang dynasties, the Dharma masters who propagated the Daśabhūmika-śāstra had different views in two places. The Northern Path of Xiangzhou considered the Ālayavijñāna (ālayavijñāna, store consciousness) as the support, while the Southern Path of Xiangzhou considered Suchness as the support. These two teachers both inherited the teachings of Vasubandhu (Vasubandhu), but their views were as incompatible as water and fire. In addition, with the rise of the Mahāyānasaṃgraha (Mahāyānasaṃgraha), it also considered the Ālayavijñāna to assist the Northern Path. Moreover, the two translations of the Mahāyānasaṃgraha, before and after, are also different like the two views of the Daśabhūmika-śāstra, the old translation is
立庵摩羅識，唐三藏譯但立第八。次文者二：先舉圓門唯通無塞，次「但四」下正對辨輕重，又二：初標，次釋。則別重圓輕，輕中又三：初正明輕相，次明益相，三引論。初文云「如快馬見鞭影」者，如《止觀》第五記。次益相如文。三引論中二：先引論，次釋。釋中三：先明皆實，各各實故，當位益故實，有淺深故虛。次「亦俱虛」者，相望成虛非無當位，對前乃成亦虛亦實。三「實故」下判。「實故為妙」者，當位雖妙，望第一義故三悉皆虛，是故圓中須此一判。
次約五味中二：初通明五味，次別判涅槃。初文二：先約法以明五味，次「諸」下約人及重辨利鈍兩根菩薩。次別判涅槃中二：初正判涅槃，次「法華」下更與法華辨異。初文四：初略判諸門權實，次「何者」下明用權門意與前諸教諸門對辨，三引事為證，四「故知」下舉一喻一法正出部意。前二如文。三引事中雲「如梵志問云」者，《涅槃》三十五〈陳如品〉「阇提首那此外道宗，于迦羅計因中有果，即是因與果一，來至佛所難佛云：因無常故果亦無常。佛反質答：汝因是常而果無常，何妨我因無常而果是常？」今引此文以證因門無常而得常果，故《大經》意通以三教而為因門，悉歸常果。四開粗中二：先問起，次答出開意。又三：初明同異
【現代漢語翻譯】 現代漢語譯本 立庵摩羅識（Li An Amala Consciousness），唐三藏（Tang Sanzang）譯為但立第八識。接下來這段文字分為兩部分：首先闡述圓融法門唯有通達而沒有阻塞，然後從『但四』開始，正式對比辨析輕重，又分為兩部分：首先是標示，然後是解釋。因此，別教為重，圓教為輕，輕重之中又分為三部分：首先是正面闡明輕的相狀，然後是闡明利益的相狀，第三是引用論述。第一部分文字說『如快馬見鞭影』，就像《止觀》（Zhi Guan）第五卷所記載的那樣。接下來是利益的相狀，如文中所述。第三部分引用論述，分為兩部分：首先是引用論述，然後是解釋。解釋中分為三部分：首先闡明都是真實的，因為各自都是真實的，當下的位置有利益所以是真實的，因為有深淺的差別所以是虛幻的。接下來『亦俱虛』，相互觀望就成了虛幻，並非沒有當下的位置，對照前面才成為亦虛亦實。第三，從『實故』開始進行判斷。『實故為妙』，當下的位置雖然微妙，但相對於第一義諦來說，三種悉檀（Sanxi Tan）都是虛幻的，因此圓教中需要這樣的一個判斷。 接下來從五味（Wu Wei）來分析，分為兩部分：首先是通盤闡明五味，然後是分別判斷涅槃（Nirvana）。第一部分文字分為兩部分：首先是依據法來闡明五味，然後從『諸』開始，依據人和重新辨析利根和鈍根兩種菩薩（Bodhisattva）。接下來分別判斷涅槃，分為兩部分：首先是正式判斷涅槃，然後從『法華』開始，進一步與《法華經》（Fa Hua Jing）辨析差異。第一部分文字分為四部分：首先是簡略判斷各個法門的權實，然後從『何者』開始，闡明運用權巧法門的用意，與之前的各種教義和法門進行對比辨析，第三是引用事例作為證明，第四，從『故知』開始，舉出一個比喻和一個法，正式闡述本部的用意。前兩部分如文中所述。第三部分引用事例中說『如梵志問云』，在《涅槃經》（Nirvana Sutra）第三十五卷〈陳如品〉中，『阇提首那（Shetishouna）這個外道宗，認為在迦羅計因（Kalajivin）中有果，也就是因和果是一體的，來到佛（Buddha）所，為難佛說：因為因是無常的，所以果也是無常的。佛反過來質問：你的因是常的而果是無常的，為什麼妨礙我的因是無常的而果是常的？』現在引用這段文字來證明因門是無常的，卻能得到常果，所以《大涅槃經》的用意是貫通三教而作為因門，全部歸於常果。第四，開啟粗顯的法門，分為兩部分：首先是提問，然後是回答，闡述開啟的用意。又分為三部分：首先闡明相同和不同之處
【English Translation】 English version Li An Amala Consciousness, translated by Tang Sanzang as solely establishing the eighth consciousness. The following text is divided into two parts: first, it elucidates that the perfect and complete Dharma gate is only accessible and without obstruction; then, starting from 'but four,' it formally compares and distinguishes the importance of lightness and heaviness, which is further divided into two parts: first, the indication; then, the explanation. Therefore, the separate teaching is heavy, and the complete teaching is light. Within the lightness and heaviness, it is further divided into three parts: first, the direct explanation of the characteristics of lightness; then, the explanation of the characteristics of benefit; and third, the citation of arguments. The first part of the text says 'like a swift horse seeing the shadow of a whip,' as recorded in the fifth volume of 'Zhi Guan'. Next is the characteristic of benefit, as described in the text. The third part cites arguments, divided into two parts: first, the citation of arguments; then, the explanation. The explanation is divided into three parts: first, it clarifies that all are real, because each is real, the present position has benefit, so it is real, because there are differences in depth, so it is illusory. Next, 'also all are illusory,' mutual observation becomes illusory, not without the present position, in contrast to the front, it becomes both illusory and real. Third, starting from 'because it is real,' a judgment is made. 'Because it is real, it is wonderful,' although the present position is wonderful, relative to the first principle, all three Sidan (Sanxi Tan) are illusory, therefore, such a judgment is needed in the complete teaching. Next, analyzing from the five flavors (Wu Wei), it is divided into two parts: first, a general explanation of the five flavors; then, a separate judgment of Nirvana. The first part of the text is divided into two parts: first, it elucidates the five flavors based on the Dharma; then, starting from 'all,' it analyzes the two types of Bodhisattvas (Bodhisattva), those with sharp faculties and those with dull faculties. Next, separately judging Nirvana, it is divided into two parts: first, formally judging Nirvana; then, starting from 'Fa Hua,' further distinguishing the differences with the 'Lotus Sutra' (Fa Hua Jing). The first part of the text is divided into four parts: first, a brief judgment of the expedient and real of each Dharma gate; then, starting from 'what,' it clarifies the intention of using expedient Dharma gates, comparing and distinguishing them with the previous various teachings and Dharma gates; third, citing examples as proof; fourth, starting from 'therefore know,' giving an analogy and a Dharma, formally explaining the intention of this section. The first two parts are as described in the text. The third part cites examples, saying 'like a Brahman asking about clouds,' in the thirty-fifth volume of the 'Nirvana Sutra' (Nirvana Sutra), 'Chen Ru Pin,' 'Shetishouna, this heretical sect, believes that in Kalajivin there is a result, that is, the cause and the result are one, coming to the Buddha (Buddha), making it difficult for the Buddha to say: because the cause is impermanent, the result is also impermanent. The Buddha retorted: your cause is permanent and the result is impermanent, why does it hinder my cause from being impermanent and the result from being permanent?' Now, this passage is cited to prove that the cause gate is impermanent, but can obtain a permanent result, so the intention of the 'Great Nirvana Sutra' is to connect the three teachings as the cause gate, all returning to the permanent result. Fourth, opening the coarse Dharma gate, it is divided into two parts: first, asking the question; then, answering, explaining the intention of opening. It is further divided into three parts: first, clarifying the similarities and differences
謂須開不須開，次「謂開」下正明開，三「若門」下結妙。初文又二：初與《中論》對辨須否，次與前後諸教對辨須否。然《中論》意，以衍門為正，以小教為傍；今取彼論被小之文，故云「先以大蕩后示小門」。若應入大者前門已入，應入小者且遣著心，至后二品方可入理，故知《中論》前二十五品蕩於一切大小者著，故大乘人前被蕩已即時入理，小待後門，故知機別。今經見心鹿苑久破，但破執小指小即是，故《法華》中先敘昔門，次開方便名大方便，名之大門，故《法華》名開方便門。《中論》破執諸見病，故云「各有其美」。次與諸教對辨，言「法華后教」者，即涅槃也。稟方便教咸知真實，何須更開？若法華前方等般若等，若門理已開謂諸菩薩；若未開其人謂般若中二乘也；若門理人俱未開者，即方等中二乘及諸凡夫未預諸會者也。次正開中三：謂凡夫二乘菩薩也。初開凡夫為四：初開愛見生死之法，次人三教四理，次開聲聞亦四，謂法教行理。
問：
教法何別？
答：
教謂能詮之教，法謂所詮行法，行謂所行之行。
三開菩薩中二：先總，次別，別中三種菩薩也。次結妙，如文。
△五為諸經體，文自開五，今經對他通名為諸。列竟，次釋。初釋為此經體者，
【現代漢語翻譯】 現代漢語譯本 關於『須開不須開』，其次在『謂開』之下正式闡明『開』的含義，第三在『若門』之下總結其精妙之處。最初的文段又分為兩部分：首先與《中論》（Madhyamaka-karika，根本中論）對比辨析是否需要『開』，其次與前後各種教義對比辨析是否需要『開』。然而，《中論》的意旨，是以大乘之門為正道，以小乘教義為輔助；現在取用該論中針對小乘的文句，所以說『先以大乘盪滌，后顯示小乘之門』。如果應當進入大乘的人，從前門已經進入；應當進入小乘的人，暫且讓他執著於此，到後面兩品才可進入真理，因此可知《中論》前二十五品盪滌一切大小乘的執著，所以大乘之人先前被盪滌后立即進入真理，小乘之人等待後門，因此可知根機不同。現在此經（指《法華經》）認為見心（指眾生的心）在鹿苑（Mrigadava，佛陀初轉法輪之地）時早已被破除，只是破除執著于小乘的觀念，指引小乘即是，所以《法華經》中先敘述過去的法門，其次開顯方便之門，名為大方便，名為大門，所以《法華經》名為『開方便門』。《中論》破除執著于各種見解的病，所以說『各有其美』。其次與各種教義對比辨析，所說的『法華后教』，就是《涅槃經》（Nirvana Sutra）了。領受方便教義的人都已知道真實，何須再『開』？如果《法華經》之前的方等（Vaipulya，方廣經）般若（Prajna，智慧）等教義，門與理已經開顯，指的是諸位菩薩；如果尚未開顯，指的是般若經中的二乘（Sravaka，聲聞和Pratyekabuddha，緣覺）；如果門與理人和教義都未開顯，指的是方等經中的二乘以及尚未參與法會的凡夫俗子。其次正式開顯分為三類：指的是凡夫、二乘、菩薩。首先開顯凡夫分為四部分：首先開顯愛見生死之法，其次是人、三教、四理，其次開顯聲聞也分為四部分，指的是法、教、行、理。 問： 教和法有什麼區別？ 答： 教指的是能詮釋的教義，法指的是所詮釋的修行方法，行指的是所修行的行為。 開顯菩薩分為兩部分：先總說，後分別，分別中又分為三種菩薩。其次總結其精妙之處，如經文所示。 △五種是諸經的體性，經文自己開顯五種，現在此經對他經統稱為『諸』。列舉完畢，其次解釋。首先解釋以此經為體性，
【English Translation】 English version Regarding 'whether it is necessary to open or not', secondly, under 'called opening', it formally clarifies the meaning of 'opening', and thirdly, under 'if the gate', it concludes its subtlety. The initial passage is further divided into two parts: firstly, it contrasts with the Madhyamaka-karika (Fundamental Verses on the Middle Way) to discern whether 'opening' is necessary, and secondly, it contrasts with various doctrines before and after to discern whether 'opening' is necessary. However, the intention of the Madhyamaka-karika is to regard the Mahayana gate as the correct path and the Hinayana teachings as auxiliary; now, it takes the text from that treatise that addresses the Hinayana, so it says, 'First, sweep away with the Great Vehicle, then show the gate of the Small Vehicle'. If someone should enter the Great Vehicle, they have already entered through the front gate; if someone should enter the Small Vehicle, let them be attached to it for the time being, and only in the later two chapters can they enter the truth, therefore it is known that the first twenty-five chapters of the Madhyamaka-karika sweep away all attachments to both Great and Small Vehicles, so Mahayana practitioners, having been swept away earlier, immediately enter the truth, while Hinayana practitioners wait for the later gate, therefore it is known that their capacities differ. Now, this sutra (referring to the Lotus Sutra) believes that the mind of seeing (referring to the minds of sentient beings) was already broken in Mrigadava (Deer Park, the place where the Buddha first turned the Wheel of Dharma), it only breaks the attachment to the concept of the Small Vehicle, pointing out that the Small Vehicle is it, so in the Lotus Sutra, it first narrates the past Dharma gates, then reveals the expedient gate, called the Great Expedient, called the Great Gate, so the Lotus Sutra is called 'Opening the Gate of Expediency'. The Madhyamaka-karika breaks the illness of attachment to various views, so it says, 'Each has its own beauty'. Secondly, contrasting with various doctrines, the 'later teaching of the Lotus Sutra' refers to the Nirvana Sutra. Those who receive the expedient teachings already know the truth, what need is there to 'open' further? If the Vaipulya (extensive) and Prajna (wisdom) teachings before the Lotus Sutra, the gate and principle have already been revealed, referring to the Bodhisattvas; if they have not yet been revealed, referring to the Sravakas (hearers) and Pratyekabuddhas (solitary realizers) in the Prajna Sutras; if the gate, principle, person, and teaching have not yet been revealed, referring to the Sravakas and Pratyekabuddhas in the Vaipulya Sutras and the ordinary people who have not yet participated in the assemblies. Secondly, the formal opening is divided into three categories: referring to ordinary people, the two vehicles, and Bodhisattvas. First, the opening for ordinary people is divided into four parts: first, opening the Dharma of love, views, birth, and death, second, people, the three teachings, and the four principles, third, opening for Sravakas is also divided into four parts, referring to Dharma, teaching, practice, and principle. Question: What is the difference between teaching and Dharma? Answer: Teaching refers to the teaching that can explain, Dharma refers to the method of practice that is explained, and practice refers to the behavior that is practiced. The opening for Bodhisattvas is divided into two parts: first, a general statement, then a separate statement, and the separate statement is further divided into three types of Bodhisattvas. Secondly, it concludes its subtlety, as the text shows. △The five are the nature of all sutras, the sutra itself reveals five, now this sutra collectively refers to other sutras as 'all'. After listing, then explain. First explain taking this sutra as the nature,
今經體一，但一部之內諸名不同，應知諸名通詮實相，故須明之。于中二：先引一部諸名，次「如是等」下釋會諸名名異體一。引例如文。釋會意者，序中正名實相，方便即以大事所為為體，佛知見等所見等為體，印取所譬為體，所付取不共般若中究竟種智所知為體，藥草中取智所依地為體，化城授記並取所喻中一理，寶塔中大慧所照秘藏秘要，準例可知。妙音中取三昧所依，觀音取所通，勸發中取眾德之本。
次諸經體中先問列疑，次答中三：先斥，次「諸經」下正釋，三結。
三傍正中二：初約教，次約味。初教中三：初通辨傍正，次引文，三正約四教。初文二：先通標，次「正即」下分別。分別中先論別相，次明相帶。初文中言「實相」者，圓也。「傍偏真」者，藏也。次文中言「偏含實」者，通也。「實帶偏」者，別也。次「中論」下引文者，《中論》證通，《大經》證藏及別圓，「此經」下證藏圓相對。三「小乘」下正約教如文。
次約味中二：先約體，次「又正」下約諸名二：先標列，次「此則」下結體。
四彼此中二：先結前生后，次正料簡。又二：先列四句，次「三藏」下釋。釋中二：先教，次味。初教中，初三藏中名字去聲，無兩同句也。次約味，乳教中雲「兩種」者，
【現代漢語翻譯】 現代漢語譯本：現在討論《法華經》的體性，雖然一部經內有各種不同的名稱，但應該明白這些名稱都是爲了全面地詮釋實相，所以必須加以闡明。其中分為兩部分：首先引用一部經中的各種名稱，其次在『如是等』之後解釋這些名稱雖然不同，但體性是一致的。引用的例子如經文所示。解釋會通其意義是：序品中明確地將實相作為體性，方便品則以諸佛出現於世的重大因緣作為體性，佛的知見等以所見之境為體性，以印證和譬喻作為體性，所賦予的是不與其他般若共有的究竟種智所知之境作為體性，藥草喻中以智慧所依賴的土地為體性，化城喻和授記品都取其所比喻的唯一真理，寶塔品中以大智慧所照耀的秘藏和秘要為體性，按照這個例子可以類推得知。妙音菩薩品中取三昧所依賴的境界，觀世音菩薩普門品取其所通達的境界，勸發品中取各種功德的根本。 接下來討論各經的體性，首先提出疑問，然後在回答中分為三部分：首先是駁斥，其次在『諸經』之後正式解釋，最後是總結。 第三部分是關於傍正的問題，分為兩部分：首先從教義的角度討論，其次從味道的角度討論。首先從教義的角度討論，又分為三部分：首先總的辨別傍正，其次引用經文，最後正式地從四教的角度討論。首先引用經文，又分為兩部分：首先總的標明，其次在『正即』之後分別說明。在分別說明中，首先討論別相，其次說明相帶。首先在別相的討論中，提到『實相』，指的是圓教。『傍偏真』，指的是藏教。其次在相帶的討論中，提到『偏含實』，指的是通教。『實帶偏』，指的是別教。接下來『中論』之後引用經文，《中論》用來證明通教，《大經》（《涅槃經》）用來證明藏教和別教、圓教，『此經』之後證明藏教和圓教的相對性。第三部分『小乘』之後正式地從四教的角度討論，如經文所示。 接下來從味道的角度討論，分為兩部分：首先從體性的角度討論，其次在『又正』之後從各種名稱的角度討論，又分為兩部分：首先標明列舉，其次在『此則』之後總結體性。 第四部分是關於彼此的問題，分為兩部分：首先總結前面並引出後面，其次正式地進行簡別。又分為兩部分：首先列出四句，其次在『三藏』之後進行解釋。在解釋中分為兩部分：首先從教義的角度討論，其次從味道的角度討論。首先從教義的角度討論，在三藏教中，『名字』是去聲，沒有兩句相同的情況。其次從味道的角度討論，乳教中說『兩種』，指的是……
【English Translation】 English version: Now, concerning the substance of this Sutra, although there are various names within the one Sutra, it should be understood that these names all comprehensively explain the true aspect of reality (shíxiàng, the ultimate reality), so it is necessary to clarify them. This is divided into two parts: first, citing the various names within the Sutra; second, after 'such as these,' explaining that although the names are different, the substance is the same. The examples cited are as shown in the text. Explaining and understanding the meaning is as follows: in the Introduction chapter, the true aspect of reality is explicitly taken as the substance; the Expedient Means chapter takes the great event of the Buddhas appearing in the world as the substance; the Buddha's knowledge and vision, etc., take the realm seen as the substance; taking the seal and the metaphor as the substance; what is bestowed is the ultimate wisdom (zhǒngzhì, Buddha's all-knowing wisdom) known by the non-common Prajna (bōrě, wisdom) as the substance; in the Parable of the Medicinal Herbs, taking the ground on which wisdom relies as the substance; the Parable of the Phantom City and the Prophecy chapter both take the one principle that is being metaphorized as the substance; in the Jeweled Stupa chapter, the secret treasury and secret essentials illuminated by great wisdom are taken as the substance, and it can be inferred accordingly. In the Wonderful Sound Bodhisattva chapter, taking the realm on which Samadhi (sānmèi, meditative absorption) relies as the substance; Avalokitesvara (Guānshìyīn, the Bodhisattva of Compassion) takes what is penetrated as the substance; in the Encouragement to Devotion chapter, taking the root of all virtues as the substance. Next, discussing the substance of the various Sutras, first raising doubts, then in the answer, dividing into three parts: first, refuting; second, after 'various Sutras,' formally explaining; and third, concluding. The third part is about the collateral and the direct, divided into two parts: first, discussing from the perspective of doctrine; second, discussing from the perspective of flavor. First, discussing from the perspective of doctrine, further divided into three parts: first, generally distinguishing the collateral and the direct; second, citing the text; and third, formally discussing from the perspective of the Four Teachings. First, citing the text, further divided into two parts: first, generally stating; second, after 'the direct is,' separately explaining. In the separate explanation, first discussing the distinct characteristics, then explaining the associated characteristics. First, in the discussion of distinct characteristics, mentioning 'true aspect of reality' refers to the Perfect Teaching (yuánjiào, the most complete and comprehensive teaching). 'Collateral, partial, and true' refers to the Treasury Teaching (zàngjiào, the elementary teaching). Second, in the discussion of associated characteristics, mentioning 'partial includes true' refers to the Common Teaching (tōngjiào, the teaching common to both Hinayana and Mahayana). 'True carries partial' refers to the Distinct Teaching (biéjiào, the teaching distinct to the Bodhisattvas). Next, after 'Treatise on the Middle Way,' citing the text, the Treatise on the Middle Way (Zhōnglùn) is used to prove the Common Teaching, the Great Sutra (Dàjīng, the Nirvana Sutra) is used to prove the Treasury Teaching and the Distinct and Perfect Teachings, and after 'this Sutra,' proving the relativity of the Treasury and Perfect Teachings. Third, after 'Hinayana,' formally discussing from the perspective of the Four Teachings, as shown in the text. Next, discussing from the perspective of flavor, divided into two parts: first, discussing from the perspective of substance; second, after 'also direct,' discussing from the perspective of various names, further divided into two parts: first, stating and listing; second, after 'this then,' concluding the substance. The fourth part is about the mutual, divided into two parts: first, summarizing the previous and introducing the following; second, formally making distinctions. Again divided into two parts: first, listing the four phrases; second, after 'Tripitaka,' explaining. In the explanation, divided into two parts: first, doctrine; second, flavor. First, discussing from the perspective of doctrine, in the Tripitaka Teaching, the 'name' has a departing tone, and there are no two identical phrases. Second, discussing from the perspective of flavor, in the Milk Teaching, saying 'two kinds' refers to...
「別圓名義體同，別圓名義異而體同，酪如前」者，唯有兩異句也。二蘇言「如前」者，如前約教類例可知，故云「如前」。此中已有兩種如華嚴，一種如三藏，準更須如前通教，通近同三藏，通遠如別教，兩蘇多少，例余可見。涅槃中藏通不應更立偏體，故四教名義雖異，其體皆同。
五粗妙中二：先判，次開。初文二：先簡絕待體，次明所待粗。初如文。次文者二：先教，次味。初教中二，初「但傍」下四教也，可知。次「藏通」下更判。兩教一向為粗且從通近，別有粗有妙。言名義同者，即三種俱同也。文略「體」字。次開中三：初總標意，次「或開傍教」下正約教等論開，三「一切」下結初如文。次文二：初兼開教等，次正開體又三：初正開，次引證，三示開方法。
△六為諸行體中，列章，解釋。初釋同異中二：先總標，次「鈍者」下行相。又二：先立二行義通，次正以二行歷教。又二：先歷四教，次重約圓。初歷四教又二：先明行相，次結行意，意須相藉。初又二：先豎，次橫。豎謂從淺至深，皆以理為其體，橫謂初心具修諸行，亦約當教所詮為體。次重明圓橫豎行者又二：先明橫豎行，次結成車體。初又二：先豎，次橫。橫中二：初正明橫體，次「此文」下廣引文證不得是體。有無是橫，
【現代漢語翻譯】 現代漢語譯本：'別圓名義體同，別圓名義異而體同，酪如前'，這隻有兩種不同的說法。二蘇所說的'如前'，是像之前根據教義類別所舉的例子一樣，所以說'如前'。這裡面已經有兩種像《華嚴經》的情況，一種像三藏教的情況，按照這個標準，還需要像之前的通教一樣，通教接近於三藏教，通教從長遠來看又像別教，二蘇的多少，可以參照其餘的情況。在《涅槃經》中，藏教和通教不應該再單獨設立偏頗的體性，所以四教的名義雖然不同，但它們的體性都是相同的。 五粗妙中二：首先是判別，然後是開顯。初文分為兩部分：首先是簡別絕對的體性，然後是闡明所依賴的粗糙。第一個部分如原文所示。第二個部分分為兩部分：首先是教義，然後是味道。第一個部分關於教義，首先是'但傍'以下的四教，這是可以理解的。然後是'藏通'以下，進一步判別。藏教和通教一向被認為是粗糙的，並且從通教的角度來看是接近的，別教既有粗糙的也有精妙的。所說的名義相同，指的是三種都相同。原文省略了'體'字。其次是開顯，分為三個部分：首先是總的標明意義，然後是'或開傍教'以下，正式地根據教義等來論述開顯，第三是'一切'以下，總結第一個部分，如原文所示。第二個部分分為兩部分：首先是兼顧開顯教義等，然後是正式開顯體性，又分為三個部分：首先是正式開顯，然後是引用證據，第三是展示開顯的方法。 △六為諸行體中，列出章節，進行解釋。首先是解釋相同和不同之處，分為兩個部分：首先是總的標明，然後是'鈍者'以下是行相。又分為兩個部分：首先是建立二行義通，然後是正式地用二行來歷經各教。又分為兩個部分：首先是歷經四教，然後是重新約圓教。首先是歷經四教，又分為兩個部分：首先是闡明行相，然後是總結行意，意義需要相互藉助。首先是闡明行相，又分為兩個部分：首先是豎立，然後是橫向。豎立指的是從淺到深，都以理作為其體性，橫向指的是初心同時修習各種行，也根據當教所詮釋的內容作為體性。其次是重新闡明圓教的橫向和豎立的行，又分為兩個部分：首先是闡明橫向和豎立的行，然後是總結成為車體。首先是闡明橫向和豎立的行，又分為兩個部分：首先是豎立，然後是橫向。橫向分為兩個部分：首先是正式闡明橫向的體性，然後是'此文'以下，廣泛地引用文獻來證明不是體性。有和無是橫向的。
【English Translation】 English version: 'The names and meanings of the Separate and Perfect teachings are different, but their substance is the same; like curds as before,' this only has two different statements. When the Two Su say 'as before,' it is like the previous examples based on the categories of teachings, so it is said 'as before.' Within this, there are already two situations like the Avatamsaka Sutra (Huayan Jing), one like the Tripitaka teaching, according to this standard, it is also necessary to be like the previous Shared Teaching (Tong Jiao), the Shared Teaching is close to the Tripitaka teaching, and from a long-term perspective, the Shared Teaching is like the Distinct Teaching (Bie Jiao), the amount of the Two Su can be seen by referring to the rest. In the Nirvana Sutra (Nirvana Jing), the Tripitaka and Shared teachings should not separately establish biased substances, so although the names and meanings of the Four Teachings are different, their substances are all the same. Among the Five Coarse and Subtle, there are two: first, discrimination, then revelation. The first text is divided into two parts: first, distinguishing the absolute substance, then clarifying the coarse upon which it depends. The first part is as in the original text. The second part is divided into two parts: first, the teachings, then the flavor. The first part is about the teachings, first, the Four Teachings from 'only alongside' below, which is understandable. Then, from 'Tripitaka and Shared' below, further discrimination. The Tripitaka and Shared Teachings are always considered coarse, and from the perspective of the Shared Teaching, it is close, the Distinct Teaching has both coarse and subtle. The so-called same names and meanings refer to all three being the same. The original text omits the word 'substance.' Secondly, revelation is divided into three parts: first, generally stating the meaning, then from 'or revealing the alongside teachings' below, formally discussing revelation based on the teachings, etc., third, from 'all' below, summarizing the first part, as in the original text. The second part is divided into two parts: first, concurrently revealing the teachings, etc., then formally revealing the substance, which is further divided into three parts: first, formally revealing, then citing evidence, third, showing the method of revelation. △Six, in the section 'as the substance of all practices,' list the chapters and explain them. First, explain the similarities and differences, divided into two parts: first, a general statement, then 'the dull' below is the appearance of practice. It is further divided into two parts: first, establishing the meaning of the two practices as universal, then formally using the two practices to experience each teaching. It is further divided into two parts: first, experiencing the Four Teachings, then re-emphasizing the Perfect Teaching. First, experiencing the Four Teachings, it is further divided into two parts: first, clarifying the appearance of practice, then summarizing the intention of practice, the meaning needs to be mutually assisted. First, clarifying the appearance of practice, it is further divided into two parts: first, vertical, then horizontal. Vertical refers to from shallow to deep, all taking principle as its substance, horizontal refers to the initial mind simultaneously cultivating various practices, also taking the content explained by the current teaching as the substance. Secondly, re-clarifying the horizontal and vertical practices of the Perfect Teaching, it is further divided into two parts: first, clarifying the horizontal and vertical practices, then summarizing to form the vehicle body. First, clarifying the horizontal and vertical practices, it is further divided into two parts: first, vertical, then horizontal. Horizontal is divided into two parts: first, formally clarifying the horizontal substance, then from 'this text' below, widely citing literature to prove that it is not the substance. Existence and non-existence are horizontal.
大車是體，本習是橫，各一是體，諸行是橫，無生是體，施等是橫，無住是體。
次依經修行中三：先立遲速二行，次「若隨」下明行須體，三「諸經」下正示行相中四：先列四行名，次「諸行」下正示體，三「唸唸」下示行相，四「然小乘」下歷教分別。又二：先教，次味。初文先三藏中二：先辨同異，次正明行有體，次三教及約味可知。
三判粗妙中亦二，謂教及味。味中又二：先通約五味，次「依諸經」下明味中諸部修行分別，故云「可解」。
四開中二：先開三藏及藏中行，次以二教況。又二：先況，次重述小善。既四行俱通四教所行，當知不以行能表理，但應立觀照理導行，方可令行至正境中，故知無理無益苦行。若無行者理必不顯，故教行理三相藉而顯，互相光飾相導相成，凡諸行人不可不達此也。
第七為一切法體中二：先正釋，次判開。初文又二：初明觀經所依之體，次明能依諸法。初文者，正指法身為經正體、諸法所依。次文中又二：初略立，次引《大經》立相。又四：初舉總明別，次「若然」下離開具四，三「當知」下結成能依，四「凈名」下引證能依從所依立。初文者，以無量為能依諸法，諸法無量既不出四種四諦，四諦只是因果，故下結中通云因果，即指界內界外
【現代漢語翻譯】 現代漢語譯本： 大車是體（本體），本習是橫（現象），各一是體，諸行是橫，無生是體，施等是橫，無住是體。 其次，依據經典修行分為三個部分：首先確立遲速兩種修行方式，其次在『若隨』之後闡明修行必須有本體，再次在『諸經』之後正式揭示修行的形態，其中又分為四個部分：首先列出四種修行的名稱，其次在『諸行』之後正式揭示本體，再次在『唸唸』之後揭示修行的形態，最後在『然小乘』之後歷數各教派的區別。又分為兩個部分：首先是教義，其次是體味。最初的部分先是三藏，其中又分為兩個部分：首先辨別相同和不同之處，其次正式闡明修行有本體，再次是三教以及關於體味的論述，可以理解。 第三，判斷粗妙也分為兩個部分，即教義和體味。體味中又分為兩個部分：首先是通用的五味，其次在『依諸經』之後闡明體味中各部修行的區別，所以說『可以理解』。 第四，開顯分為兩個部分：首先開顯三藏以及三藏中的修行，其次用二教來比況。又分為兩個部分：首先是比況，其次是重述小善。既然四種修行都通行於四教所修，應當知道不能用修行來表達真理，而應該確立觀照真理來引導修行，才能使修行到達正確的境界中，所以知道沒有真理的修行是無益的苦行。如果沒有修行，真理必定不會顯現，所以教義、修行和真理三者相互依存而顯現，互相光耀裝飾，互相引導成就，所有修行的人不可不明白這個道理。 第七，爲了說明一切法的本體，分為兩個部分：首先是正式解釋，其次是判斷開顯。最初的部分又分為兩個部分：首先闡明觀經所依據的本體，其次闡明能依據的諸法。最初的部分，正是指法身是經的正體，是諸法所依據的。其次的部分又分為兩個部分：首先是簡略地確立，其次引用《大經》確立形象。又分為四個部分：首先是舉出總綱，然後分別闡明，其次在『若然』之後離開並具備四種，再次在『當知』之後總結成為能依據，最後在『凈名』之後引用證據說明能依據是從所依據而確立的。最初的部分，以無量作為能依據的諸法，諸法無量既然不出四種四諦（苦、集、滅、道），四諦只是因果，所以在下面的結論中統稱為因果，就是指界內（欲界、色界、無色界）和界外（超出三界）。
【English Translation】 English version: The great cart is the substance (essence), the inherent habits are the phenomena (manifestations), each one is the substance, all actions are the phenomena, non-origination is the substance, giving and so on are the phenomena, non-abiding is the substance. Next, according to the scriptures, practice is divided into three parts: first, establish the two practices of slow and fast; second, after 'if following,' clarify that practice must have a substance; third, after 'all scriptures,' formally reveal the form of practice, which is further divided into four parts: first, list the names of the four practices; second, after 'all actions,' formally reveal the substance; third, after 'moment by moment,' reveal the form of practice; and fourth, after 'but the Hinayana,' enumerate the differences between the various schools. It is further divided into two parts: first, the teachings; second, the savor. The initial part is first the Tripitaka, which is further divided into two parts: first, distinguish between the similarities and differences; second, formally clarify that practice has a substance; and third, the three teachings and the discussion of savor, which can be understood. Third, judging the coarse and subtle is also divided into two parts, namely the teachings and the savor. The savor is further divided into two parts: first, the general five flavors; second, after 'according to the scriptures,' clarify the differences in the practice of the various parts within the savor, so it is said 'can be understood'. Fourth, the revelation is divided into two parts: first, reveal the Tripitaka and the practice within the Tripitaka; second, use the two teachings to compare. It is further divided into two parts: first, the comparison; second, the restatement of small goodness. Since the four practices are all practiced by the four teachings, it should be known that practice cannot be used to express the truth, but rather the contemplation of the truth should be established to guide the practice, so that the practice can reach the correct realm. Therefore, it is known that practice without truth is useless suffering. If there is no practice, the truth will certainly not be revealed, so the teachings, practice, and truth are interdependent and manifest, mutually illuminating and adorning, mutually guiding and accomplishing, and all practitioners must understand this principle. Seventh, in order to explain the substance of all dharmas, it is divided into two parts: first, the formal explanation; second, the judgment and revelation. The initial part is further divided into two parts: first, clarify the substance on which the Contemplation Sutra relies; second, clarify the dharmas that can rely on it. The initial part refers to the Dharmakaya (Dharma body) as the true substance of the sutra, which is the basis of all dharmas. The second part is further divided into two parts: first, briefly establish it; second, quote the Mahasutra to establish the image. It is further divided into four parts: first, give the outline and then explain separately; second, after 'if so,' leave and possess the four; third, after 'it should be known,' conclude as the able to rely on; and fourth, after 'Vimalakirti (name of a famous Buddhist figure),' quote evidence to show that the able to rely on is established from the relied upon. The initial part uses the immeasurable as the dharmas that can rely on, and since the immeasurable dharmas do not go beyond the four Noble Truths (suffering, accumulation, cessation, path), the four Noble Truths are only cause and effect, so the conclusion below generally refers to cause and effect, which refers to within the realm (desire realm, form realm, formless realm) and outside the realm (beyond the three realms).
兩種因果，悉依平等無因果體。若下宗中明因果者，則簡世間唯出世間。于出世中，若廢權則簡三從一，若開權則一切俱是。今論所攝無所不收。次引證中「無住本」者，如前第七記。「然所依」下判，欲判先敘所判之意，意判能依。次正判亦二：謂教與味。及下開文，但略標而已，準上文可見。
△三明宗中二：先敘來意，次開章正釋。初文者，此中六句，前二句明宗為行之要，次四句明宗為行體之功。初句者，行若無因果，何殊外人無益苦行，如衿如喉為身衣之要。次句者，顯體之要豈過因果，以因果綜諸行，諸行依體還取于體。「蹊」字有本作「系」字，若作「蹊」者，謂要路也，若作「系」者如衣襻系。於二義中上義猶強。次四句者，上二句立，次二句釋。初二句中，上句明宗為體功，下句明宗為行首。次二句釋者，舉因果則一切行俱屬因果，故一乘語因果，則實相家諸行可存，對下二句意亦可見。
次開章解釋，初簡宗體中二：先破非顯正，次私廣敘舊辨非。初文二：初破非，次「今言」下顯正。初文二：先破一，次破異。初文二：先出非，次「今所」下破。破又二：先破、次結。初文二：先法、次譬。初法中三：初略示正相；次「體若」下破，以二不二對辨宗體，則知宗不一也；三「云何」
【現代漢語翻譯】 現代漢語譯本：兩種因果，完全依據平等且無自性的因果之體。如果在下乘宗義中闡明因果，那麼就只選擇出世間的因果，而捨棄世間的因果。在出世間的因果中，如果廢除權巧方便，那麼就只選擇三乘，捨棄一乘；如果開顯權巧方便，那麼一切都是圓融的。現在所討論的範圍，沒有不包含的。接下來引用的經文中的『無住本』（無所住而生其心），就像前面第七記中所說的那樣。『然所依』（然而所依據的）以下是判釋，想要判釋，先敘述所判釋的意義，意義在於判釋能依據的法。接下來正式判釋也分為兩部分：即教法和法味。以及下面的開章，只是簡略地標明而已，可以參照上面的經文來理解。
△三明宗中分為兩部分：首先敘述來意，然後展開章節正式解釋。第一部分中，這六句話，前兩句說明宗義是修行的關鍵，后四句說明宗義是修行本體的功用。第一句中，修行如果沒有因果，那和外道徒勞無益的苦行有什麼區別呢？就像衣領和衣喉是衣服的關鍵一樣。第二句中，顯現本體的關鍵難道能超過因果嗎？因為因果統攝各種修行，各種修行依據本體，最終還是迴歸于本體。『蹊』字有人寫作『系』字，如果寫作『蹊』字，指的是要道；如果寫作『系』字，就像衣襻一樣。在這兩種意義中，前一種意義更強。后四句中，前兩句是立論，后兩句是解釋。前兩句中，上一句說明宗義是本體的功用，下一句說明宗義是修行的首要。后兩句解釋說，舉出因果，那麼一切修行都屬於因果，所以一乘的語言是因果，那麼實相家的各種修行都可以存在，對照下面的兩句，意義也可以明白。
接下來展開章節解釋，首先簡別宗體，分為兩部分：先破斥非正，然後私下廣泛地敘述舊有的辨析。第一部分分為兩部分：先破斥非正，然後『今言』（現在說）以下顯明正義。第一部分分為兩部分：先破斥一，然後破斥異。第一部分分為兩部分：先提出非正，然後『今所』（現在所）以下破斥。破斥又分為兩部分：先破斥，然後總結。第一部分分為兩部分：先法說，然後譬喻。初法說中分為三部分：首先簡略地揭示正相；然後『體若』（本體如果）以下破斥，用二和不二來對比辨析宗體，那麼就知道宗義不是單一的；第三，『云何』（為什麼）
【English Translation】 English version: The two types of cause and effect are entirely based on the principle of equality and the nature of cause and effect without inherent existence. If cause and effect are explained in the lower schools, then only the supramundane is selected, and the mundane is discarded. Within the supramundane, if expedient means (upaya) are abandoned, then only the Three Vehicles are selected, and the One Vehicle is discarded; if expedient means are revealed, then everything is perfectly integrated. The scope of the present discussion includes everything without exception. Next, the 'root of non-abiding' (wu zhu ben) in the quoted scripture, is as mentioned in the seventh note above. 'However, what is relied upon' (ran suo yi) below is a judgment. To make a judgment, first describe the meaning of what is being judged, which is to judge what can be relied upon. Next, the formal judgment is also divided into two parts: namely, the teachings (dharma) and the flavor (taste) of the Dharma. And the following chapter openings are only briefly marked, which can be understood by referring to the above text.
△ The Threefold Clarification of the Doctrine (San Ming Zong) is divided into two parts: first, stating the intention; second, unfolding the chapter to formally explain. In the first part, these six sentences, the first two sentences explain that the doctrine is essential for practice, and the last four sentences explain that the doctrine is the function of the essence of practice. In the first sentence, if practice has no cause and effect, what is the difference from the futile asceticism of non-Buddhists? Just as the collar and throat are essential for clothing. In the second sentence, can the essence of revealing the essence exceed cause and effect? Because cause and effect encompass all practices, and all practices rely on the essence, ultimately returning to the essence. The character 'xi' (蹊, path) is sometimes written as 'xi' (系, tie). If written as 'xi' (蹊), it refers to the main road; if written as 'xi' (系), it is like a clothing loop. Among these two meanings, the former is stronger. In the last four sentences, the first two sentences establish the argument, and the last two sentences explain. In the first two sentences, the upper sentence explains that the doctrine is the function of the essence, and the lower sentence explains that the doctrine is the priority of practice. The last two sentences explain that by mentioning cause and effect, all practices belong to cause and effect, so the language of the One Vehicle is cause and effect, then all the practices of the Real Aspect school can exist, and the meaning can also be understood by comparing the following two sentences.
Next, unfold the chapter to explain, first distinguishing the essence of the doctrine, divided into two parts: first refuting the incorrect and revealing the correct, then privately and extensively narrating the old distinctions. The first part is divided into two parts: first refuting the incorrect, then 'now saying' (jin yan) below revealing the correct meaning. The first part is divided into two parts: first refuting oneness, then refuting difference. The first part is divided into two parts: first presenting the incorrect, then 'now what' (jin suo) below refuting. The refutation is again divided into two parts: first refuting, then concluding. The first part is divided into two parts: first explaining the Dharma, then using analogy. The initial Dharma explanation is divided into three parts: first briefly revealing the correct appearance; then 'if the essence' (ti ruo) below refuting, using two and non-two to compare and analyze the essence of the doctrine, then we know that the doctrine is not singular; third, 'why' (yun he)
下結斥。譬文準法可知。次破異中三：亦先略示，次破，三結，準前可知。次顯正中四：初正顯，次「釋論」下引證，三「當知」下結示，四「而復」下重簡別因果不同。又二：先簡，次例。先簡又三：先譬，次「發」下合，三「若識」下結。次例中二：初以佛性涅槃為例，正因如體，因果如宗。次例者，非當非本如體，而當而本如宗。
次私廣引破古中，初破遠師者，所明一乘但是破三之一、待粗之妙，則但因而非果，是則在始而不該末，故云「不該始末」。況所破之三為在何教？次破龍師者，此經本以因果為宗，龍師棄因獨存於果。言「乖文」者，今經本跡各立因果以為經宗，具如下引本跡二文，故知乖文。慧觀師釋今無破者，什公已嘆今家粗許。以遠公棄果而存因，龍師棄因而存果，觀既有始有盛即是兩存，仍非全當，故亦不依。何者？若以法華會三歸一為乘始者，豈法華部無乘終耶？若無終者，直至道場為是何等？若以澄神指涅槃者，涅槃部內豈無乘始？若無始者，初破三修，及初發心常觀涅槃為是何等？破印師中雲「加境闕果」者，此乃從容許其用智，智通因果，稍似經宗；若望三法，然但在因而闕于果，況復加境？境屬於體，將陪宗義腫不益肥。次破光宅者，正釋中自立兩處師弟因果，次破用權實
【現代漢語翻譯】 現代漢語譯本： 下文總結駁斥。譬如根據文中的準則和方法可以得知。接下來破斥異端，分為三點：首先是簡略地揭示，然後是破斥，第三是總結，這些都可以參照前面的內容來理解。接下來闡明正義，分為四點：首先是正面地闡明，然後是『釋論』部分引用論據，第三是『當知』部分進行總結揭示，第四是『而復』部分再次簡要地區分因和果的不同。又分為兩點：先是簡要區分，然後是舉例說明。先簡要區分又分為三點：先是譬喻，然後是『發』部分進行結合，第三是『若識』部分進行總結。接下來舉例說明分為兩點：首先以佛性（Buddha-nature，覺悟的本性）和涅槃（Nirvana，解脫的境界）為例，正因如同本體，因果如同宗旨。其次舉例說明，非當非本如同本體，而當而本如同宗旨。
接下來私下廣泛地引用來破斥古代的觀點，首先是破斥遠師（指慧遠，東晉僧人）的觀點，他所闡明的一乘（Ekayana，唯一的道路）只是破斥三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）中的一個，是相對於粗糙而言的精妙，那麼就只是因而不是果，這樣就是在開始而沒有包含結尾，所以說『不該始末』。更何況他所破斥的三乘是在哪個教派中？接下來破斥龍師（指道龍，南北朝僧人）的觀點，這部經本來是以因果為宗旨，龍師拋棄了因，只存在於果。說『乖文』，是因為這部經的本門和跡門各自確立因果作為經的宗旨，具體如下引用本門和跡門的兩個文句，所以知道是違背經文的。慧觀師（南北朝僧人）的解釋現在沒有破斥，因為什公（指鳩摩羅什，著名譯經師）已經讚歎今家的觀點大致可以接受。因為遠公拋棄了果而儲存了因，龍師拋棄了因而儲存了果，慧觀既有開始又有興盛，就是兩者都儲存，仍然不是完全恰當，所以也不依據他的觀點。為什麼呢？如果用法華經會三歸一作為乘的開始，難道法華部就沒有乘的終結嗎？如果沒有終結，直到道場又是什麼呢？如果用澄神指涅槃，涅槃部內難道沒有乘的開始嗎？如果沒有開始，最初破斥三修，以及最初發心常觀涅槃又是什麼呢？破斥印師（僧印）的觀點中說『加境闕果』，這是委婉地允許他使用智慧，智慧貫通因果，稍微有點像經的宗旨；如果望向三法，然而只是在因上而缺少果，更何況是加境？境屬於體，將它來陪襯宗旨，就像是長了贅肉一樣沒有好處。接下來破斥光宅（指法雲，南朝僧人）的觀點，在正釋中自己確立了兩處師弟的因果，接下來破斥用權實（權巧方便和真實）的觀點。
【English Translation】 English version: The following concludes the refutation. It can be understood through the principles and methods in the text. Next, refuting heterodoxy is divided into three points: first, a brief revelation; then, refutation; and third, a conclusion, all of which can be understood by referring to the previous content. Next, clarifying the correct meaning is divided into four points: first, a direct clarification; then, the 'Commentary' section cites evidence; third, the 'It should be known' section provides a summary revelation; and fourth, the 'Moreover' section briefly distinguishes the difference between cause and effect again. It is further divided into two points: first, a brief distinction; then, an example. The brief distinction is divided into three points: first, a metaphor; then, the 'Arising' section combines; and third, the 'If one recognizes' section concludes. Next, the example is divided into two points: first, taking Buddha-nature (the nature of enlightenment) and Nirvana (the state of liberation) as examples, the direct cause is like the substance, and cause and effect are like the principle. Second, the example illustrates that what is not present and not original is like the substance, while what is present and original is like the principle.
Next, privately and extensively quoting to refute ancient views, first is the refutation of Master Yuan (referring to Huiyuan, a monk of the Eastern Jin Dynasty), whose explanation of the One Vehicle (Ekayana, the only path) is only one of the three vehicles (Triyana, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and is subtle relative to the coarse, then it is only the cause and not the effect, so it is at the beginning and does not include the end, so it is said 'does not encompass the beginning and the end'. Moreover, in which school are the three vehicles he refutes? Next, refuting Master Long (referring to Daolong, a monk of the Northern and Southern Dynasties), this sutra originally takes cause and effect as its principle, but Master Long abandoned the cause and only exists in the effect. Saying 'violates the text' is because the original and trace gates of this sutra each establish cause and effect as the principle of the sutra, as quoted below from the two sentences of the original and trace gates, so it is known to violate the text. The explanation of Master Huiguan (a monk of the Northern and Southern Dynasties) is not refuted now, because Master Shi (referring to Kumārajīva, a famous translator of sutras) has already praised the view of the current school as generally acceptable. Because Master Yuan abandoned the effect and preserved the cause, and Master Long abandoned the cause and preserved the effect, Huiguan has both the beginning and the flourishing, that is, both are preserved, but it is still not entirely appropriate, so it is not based on his view either. Why? If the Lotus Sutra's uniting of the three into one is taken as the beginning of the vehicle, then does the Lotus Sutra not have the end of the vehicle? If there is no end, then what is it until the Bodhi-mandala? If using clarifying the spirit to refer to Nirvana, then is there no beginning of the vehicle within the Nirvana section? If there is no beginning, then what is the initial refutation of the three cultivations, and the initial aspiration to constantly contemplate Nirvana? In refuting Master Yin's (Sengyin) view, it is said 'adding the realm but lacking the effect', this is euphemistically allowing him to use wisdom, wisdom penetrates cause and effect, slightly resembling the principle of the sutra; if looking towards the three dharmas, however, it is only in the cause and lacks the effect, let alone adding the realm? The realm belongs to the substance, using it to accompany the principle is like growing extra flesh and is not beneficial. Next, refuting the view of Guangzhai (referring to Fayun, a monk of the Southern Dynasties), in the direct explanation, he himself established the cause and effect of the teacher and disciple in two places, and then refutes the view of using expedient means and reality.
及名為宗可見。次破用名中言「此是地師用八識極果」者，指向不異惑染不與染俱，今尚破攝師，攝師所破既非能破，非今經宗。次破常住為宗者，上句且與而言非我今宗所顯，若是所顯所顯非宗，不覆亦非未為全當。破次師準上可知。破萬善者，責其棄果而取因。次破無漏者，七方便之因果，俱為我家之因，何得侷促獨立無漏？若取初住已去，雖是真因，而無漏之名，復濫小果。次破悟者，悟通因果，仍別在真因，既無的指，且以果責之。又破妄引《大經》救立不定門，若諸法不定何得定悟？
二正明宗中二：釋、結。釋中二：先跡，次本。二文各四：初列經文，次正釋，三定傍正，四結。次結中二：先結成宗意，次「所以」下結示經文。
三明諸經同異者，若不辨因果，將何以明此經妙宗？于中三：初雙標，次雙釋，后雙結。釋中二：先釋跡，次釋本。初文中三：初通為諸經宗，次「大品」下別示其同相，因果既通而為宗者，名隨事立。三「是為」下總結。初如文。次明別示中二：初通辨諸部因果，次「諸經」下辨諸部中因果不同。初又三：初《大品》，次《凈名》，次《華嚴》。初《大品》中二：初立宗，次引睿師證。初又二：初正立宗以顯別，次「故云」下明具因果以辨通。初文二：初正立，次
{ "translations": [ "現代漢語譯本：\n以及名為宗可見。其次駁斥用名中說『這是地師用八識極果』的觀點，指的是指向不異於迷惑染污，不與染污同在。現在尚且駁斥攝師，攝師所駁斥的既然不是能破，就不是現在這部經的宗旨。其次駁斥常住作為宗旨的觀點，上一句姑且與你辯論，說不是我現在的宗旨所顯示的，如果是所顯示的，所顯示的就不是宗旨，不覆蓋也不是完全恰當。駁斥次師，參照上面可以知道。駁斥萬善，責備他們拋棄果而選取因。其次駁斥無漏，七方便的因果，都作為我家的因，怎麼能侷限於獨立無漏？如果選取初住以後，雖然是真因，而無漏的名稱，又混雜了小果。其次駁斥悟，悟通因果，仍然分別在於真因，既然沒有明確的指代，姑且用果來責備他。又駁斥妄自引用《大經》來救立不定門，如果諸法不定，怎麼能確定悟？\n\n二、正式闡明宗旨分為兩部分：解釋和總結。解釋又分為兩部分：先是跡，然後是本。兩部分文章各有四個方面：首先列出經文，其次正式解釋，第三確定傍正，第四總結。其次總結分為兩部分：首先總結成宗旨的意義，其次在『所以』之後總結並揭示經文。\n\n三、闡明諸經的同異，如果不辨別因果，用什麼來闡明這部經的妙宗？其中分為三部分：首先雙重標示，其次雙重解釋，然後雙重總結。解釋又分為兩部分：先解釋跡，后解釋本。首先解釋跡又分為三部分：首先通認為諸經的宗旨，其次在『大品』之後分別揭示它們的相同之處，因果既然相通而作為宗旨，名稱隨著事物而建立。第三在『是為』之後總結。首先如經文。其次闡明分別揭示分為兩部分：首先通辨諸部的因果，其次在『諸經』之後辨別諸部中因果的不同。首先又分為三部分：《大品》、《凈名》、《華嚴》。首先《大品》分為兩部分：首先確立宗旨，其次引用睿師的證據。首先又分為兩部分：首先正式確立宗旨以顯示區別，其次在『故云』之後闡明具備因果以辨別相通。首先分為兩部分：首先正式確立，其次", "English version:\nAnd is named Zong Kejian (宗可見, meaning 'the viewable essence'). Next, refuting the statement in the section on names, 'This is the Earth Master using the ultimate fruit of the Eight Consciousnesses,' which refers to the direction not differing from delusion and defilement, not being together with defilement. Now, we are still refuting Sheshi (攝師, meaning 'the teacher who gathers'), and what Sheshi refutes is not the 'able to refute,' so it is not the doctrine of this sutra. Next, refuting the view of permanence as the doctrine, the previous sentence is just arguing with you, saying it is not what my current doctrine reveals. If it is what is revealed, what is revealed is not the doctrine; not covering is also not entirely appropriate. Refuting the next teacher can be understood by referring to the above. Refuting the 'ten thousand good deeds' is criticizing them for abandoning the fruit and taking the cause. Next, refuting 'non-outflow' (無漏, Wulou, meaning 'free from outflows of defilements'), the cause and effect of the seven expedients are all taken as the cause of my school; how can it be limited to independent non-outflow? If taking from the initial dwelling onwards, although it is a true cause, the name of non-outflow is mixed with small fruits. Next, refuting 'enlightenment,' enlightenment penetrates cause and effect, still separately residing in the true cause. Since there is no clear indication, let's criticize it with the fruit. Also, refuting the false citation of the Mahaparinirvana Sutra to establish the indeterminate gate; if all dharmas are indeterminate, how can there be definite enlightenment?\n\nSecond, formally clarifying the doctrine is divided into two parts: explanation and conclusion. The explanation is further divided into two parts: first, the trace (跡, Ji, meaning 'manifestation'), then the root (本, Ben, meaning 'fundamental'). Each part has four aspects: first, listing the sutra text; second, formally explaining; third, determining the subsidiary and the main; fourth, concluding. The conclusion is divided into two parts: first, concluding the meaning of the doctrine; second, after 'therefore,' concluding and revealing the sutra text.\n\nThird, clarifying the similarities and differences among the sutras; if one does not distinguish cause and effect, how can one clarify the wonderful doctrine of this sutra? Among them, there are three parts: first, double marking; second, double explanation; then, double conclusion. The explanation is divided into two parts: first, explaining the trace; then, explaining the root. The first explanation of the trace is divided into three parts: first, generally considering it as the doctrine of all sutras; second, after 'The Great Perfection of Wisdom Sutra' (Mahaprajnaparamita Sutra 大品, Dapin), separately revealing their similarities; since cause and effect are interconnected and taken as the doctrine, the name is established according to the matter. Third, concluding after 'This is.' First, as in the text. Second, clarifying the separate revelation is divided into two parts: first, generally distinguishing the cause and effect of all sections; second, after 'The sutras,' distinguishing the differences in cause and effect among the sections. First, it is divided into three parts: The Great Perfection of Wisdom Sutra, the Vimalakirti Sutra (凈名, Jingming), and the Avatamsaka Sutra (華嚴, Huayan). First, The Great Perfection of Wisdom Sutra is divided into two parts: first, establishing the doctrine; second, citing the evidence of Master Rui (睿師, Ruishi). First, it is divided into two parts: first, formally establishing the doctrine to show the difference; second, after 'Therefore it is said,' clarifying the possession of cause and effect to distinguish the interconnection. First, the text is divided into two parts: first, formally establishing; second," "" ] }
「般若」下示宗相。次言「通」者，二文俱有因果，意在於因，般若是因，薩婆若是果。次引睿師證中又二：初立因果，次「文中」下證。次《凈名》中言「寶積具問因果」者，《凈名．序》中雲：「爾時寶積說偈已，白佛言：是五百長者子，皆發阿耨多羅三藐三菩提心，愿聞得佛國土清凈」，問果也。「唯愿世尊為諸菩薩說于如來凈土之行」，問因也。「佛言：隨所化眾生而取佛土」，化眾生，答因也；而取佛土，答果也。又下文云：「直心是菩薩凈土」，答因也。「菩薩成佛時」，答果也。次《華嚴》者，大同《凈名》。次諸經因果不同中，若顯諸部中諸教因果，而諸經別故，故須此文分別以顯同異。此中又二：初對部，次對味。三總結，如文。
次明本門一向異者，又為三：標、釋、結。釋中二：初重敘諸教諸部，並約跡中論體用本跡，故並云「非本」。次「今經」下正明本門因果。三「故師弟」下結。三「今下」雙結上跡本因果為今經宗，思之可見。
四粗妙中二：先判，次開。初文者，「大品中指薩陀波侖見佛后曇無竭為說」者，即法身也。方等中二乘如高原，此等並粗，今經為妙。開文準前可見。
五結成中自二，初文二：初通途明一切諸經各有因果，次別顯今經因果。初文者，凡一
【現代漢語翻譯】 現代漢語譯本 「般若」(Prajna，智慧)以下闡述宗和相。接下來說的「通」，這兩段文字都包含因和果，重點在於因，般若是因，薩婆若(Sarvajna，一切智)是果。接下來引用鳩摩羅什的弟子僧睿的論證，其中又分為兩點：首先確立因果關係，其次在「文中」之後進行論證。接下來《維摩詰經》(Vimalakirti Sutra)中說「寶積具問因果」，《維摩詰經·序品》中說：「爾時寶積說偈已，白佛言：是五百長者子，皆發阿耨多羅三藐三菩提心(anuttara-samyak-sambodhi-citta，無上正等正覺之心)，愿聞得佛國土清凈」，這是問果。「唯愿世尊為諸菩薩說于如來凈土之行」，這是問因。「佛言：隨所化眾生而取佛土」，教化眾生，是回答因；而取佛土，是回答果。又下文說：「直心是菩薩凈土」，是回答因。「菩薩成佛時」，是回答果。接下來《華嚴經》(Avatamsaka Sutra)的內容，大體上與《維摩詰經》相同。接下來諸經的因果不同，如果闡明各部經典中各種教義的因果，因為各經有所區別，所以需要用這段文字來區分，以顯示它們的同異之處。這段文字中又分為兩點：首先是對各部經典進行比較，其次是對教義的滋味進行比較。最後是總結，如文所示。 接下來闡明本門一向不同的地方，又分為三點：標示、解釋、總結。解釋中分為兩點：首先重述各種教義和各部經典，並且從跡門的角度來論述體和用、本和跡，所以都說「非本」。其次在「今經」之後，正式闡明本門的因果。第三點在「故師弟」之後進行總結。第三點「今下」將上面跡門和本門的因果雙重總結為《法華經》的宗旨，仔細思考就可以明白。 第四，在粗妙的區分中分為兩點：先判斷，再展開。第一段文字中，「《大品般若經》(Mahaprajnaparamita Sutra)中指出薩陀波侖(Sadaparibhuta，常不輕菩薩)見佛后曇無竭(Dharmodgata，法涌菩薩)為他說法」，指的就是法身。方等經中的二乘如同高原，這些都屬於粗，而《法華經》則屬於妙。展開的內容參照前面就可以明白。 第五，在總結中分為兩點，第一段文字又分為兩點：首先從普遍的角度闡明一切經典各有因果，其次特別顯示《法華經》的因果。第一段文字中，凡是
【English Translation】 English version Below 'Prajna' (wisdom) are shown the doctrine and characteristics. Next, the word 'thorough' indicates that both passages contain cause and effect, with emphasis on the cause. Prajna is the cause, and Sarvajna (all-knowing) is the effect. Next, the argument of Master Rui (僧睿, Sengrui, a disciple of Kumarajiva) is cited, which is divided into two points: first, establishing the relationship between cause and effect; second, providing evidence after 'in the text'. Next, in the Vimalakirti Sutra, it says 'Baoji (寶積, Ratnakara) asked about cause and effect in detail'. In the Introduction of the Vimalakirti Sutra, it says: 'At that time, after Baoji recited the verse, he said to the Buddha: These five hundred sons of elders have all aroused the mind of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) and wish to hear about the purity of the Buddha-land', which is asking about the effect. 'May the World Honored One explain to the Bodhisattvas the practice of the Tathagata's pure land', which is asking about the cause. 'The Buddha said: According to the sentient beings they transform, they take the Buddha-land', transforming sentient beings is answering the cause; and taking the Buddha-land is answering the effect. Furthermore, the following text says: 'Straightforwardness is the pure land of the Bodhisattva', which is answering the cause. 'When the Bodhisattva becomes a Buddha', which is answering the effect. Next, the Avatamsaka Sutra is largely the same as the Vimalakirti Sutra. Next, the causes and effects differ in various sutras. If the causes and effects of various teachings in various sections are clarified, because the sutras are different, this passage is needed to distinguish them in order to show their similarities and differences. This passage is divided into two points: first, comparing the sections; second, comparing the flavors of the teachings. The last is a summary, as shown in the text. Next, clarifying the differences that are consistently present in the original teaching is divided into three points: indication, explanation, and conclusion. The explanation is divided into two points: first, restating the various teachings and sections, and discussing the substance, function, origin, and traces from the perspective of the traces, so it is said that they are 'not original'. Next, after 'this sutra', the causes and effects of the original teaching are formally clarified. The third point is concluded after 'therefore, teacher and disciples'. The third point, 'now below', doubly concludes the causes and effects of the traces and the original as the doctrine of this sutra, which can be understood through careful consideration. Fourth, in the distinction between coarse and subtle, it is divided into two points: first, judging; second, elaborating. In the first passage, 'in the Mahaprajnaparamita Sutra, it is pointed out that after Sadaparibhuta (常不輕菩薩, Never Disparaging Bodhisattva) saw the Buddha, Dharmodgata (法涌菩薩, Dharma Spring Bodhisattva) spoke to him', which refers to the Dharmakaya (法身, Dharma Body). The Two Vehicles in the Vaipulya sutras are like a high plateau; these are all coarse, while this sutra is subtle. The elaboration can be understood by referring to the previous content. Fifth, in the conclusion, it is divided into two points. The first passage is divided into two points: first, generally clarifying that all sutras have their own causes and effects; second, specifically showing the causes and effects of this sutra. In the first passage, generally,
代教門佛所說法不離因果，但有權實本跡之殊，今經所論不論權跡，唯有實本所論因果。次文中又二：初明本跡二門得益不同，二正引文證得益因果。初文所以得益不同跡門傍正者，法華已前已入竟者為傍，今於法華始得入者為正。「本門傍正」者，跡門及法華已前兩處已入者為正，兩處未入者為傍。次引證者，正當實相家之因果，故引為證。于中又二：先引證，次解釋。釋中又二，先總釋，次從「七種」下別釋。別中又二：先示正因果，次「何者」下簡卻似位及以性德，非今宗意。初文又二：初歷別約位，次「複次」下通總約位。初又二：初從「七方便」下至「為果」，以初因對極果釋；次「從於」下至「果」，以分分因果釋。又二：初立，次「用無礙」下釋。言「一分」者，是第一住中分，二住已是于因，復修三住之因，故云「因因」。初住已得解脫，二住復得解脫，故云「果果」。是則一一位中有因有果，以解脫望無礙名之為果，此解脫望上位名之為因，望后修因故名因因。此解脫望無礙名之為果，望前解脫名為果果。次通總中又二：先迭立因果，次「妙覺」下判釋，此中位既通總，因果之名亦但通總，不復更云十行亦因亦因因等，但且迭立及始終一判。次「何者」下明簡卻，又二：初明簡卻似位，次「若取」
【現代漢語翻譯】 現代漢語譯本：代教門佛（指釋迦牟尼佛）所說的法不離因果，但有權實本跡的差別。現在這部經所論述的，不論權跡，唯有實本所論的因果。其次，文中又分為兩部分：首先闡明本跡二門所得利益的不同，其次正式引用經文來證明所得利益的因果關係。第一部分闡明所得利益的不同，跡門（指佛陀在世間的示現）是傍，法華經以前已經入門的人是傍，現在於法華經才開始入門的人是正。『本門傍正』是指，跡門以及法華經以前兩處已經入門的人是正，兩處都未入門的人是傍。其次是引證，正當實相家的因果，所以引用作為證明。其中又分為兩部分：先引證，后解釋。解釋中又分為兩部分，先總的解釋，然後從『七種』開始分別解釋。分別解釋中又分為兩部分：先展示正因果，然後從『何者』開始簡要說明相似的位次以及性德，並非本宗的意義。第一部分又分為兩部分：首先歷數分別約位，其次從『複次』開始通總約位。首先又分為兩部分：首先從『七方便』到『為果』，以最初的因對應最終的果來解釋；其次從『從於』到『果』，以分分因果來解釋。又分為兩部分：首先確立，其次從『用無礙』開始解釋。所說的『一分』，是第一住中的一分，二住已經是因，又修三住的因，所以說是『因因』。初住已經得到解脫，二住又得到解脫，所以說是『果果』。這樣則每一位中都有因有果，以解脫對應無礙，稱之為果，此解脫對應上位，稱之為因，對應后修的因，所以稱為因因。此解脫對應無礙，稱之為果，對應之前的解脫，稱為果果。其次通總中又分為兩部分：首先交替確立因果，其次從『妙覺』開始判釋，此中位次既然是通總的，因果的名稱也只是通總的，不再說十行也是因也是因因等，只是交替確立以及始終一判。其次從『何者』開始闡明簡要說明，又分為兩部分：首先闡明簡要說明相似的位次，其次『若取』
【English Translation】 English version: The Dharma taught by the Buddha (Shakyamuni) of the Teaching of Substitution is inseparable from cause and effect, but there are differences between provisional and real, root and trace. What is discussed in this sutra does not concern the provisional traces, but only the cause and effect discussed in the real root. Secondly, the text is further divided into two parts: first, it clarifies the different benefits gained from the two gates of root and trace; second, it formally quotes the scriptures to prove the cause and effect of the benefits gained. The first part clarifies the different benefits gained, with the trace gate (referring to the Buddha's manifestation in the world) being secondary, those who have already entered before the Lotus Sutra being secondary, and those who are just beginning to enter in the Lotus Sutra being primary. 'Root gate secondary and primary' refers to those who have already entered both the trace gate and the two places before the Lotus Sutra being primary, and those who have not entered either place being secondary. The second is the citation, which is precisely the cause and effect of the school of reality, so it is cited as proof. Among them, it is further divided into two parts: first the citation, then the explanation. The explanation is further divided into two parts: first a general explanation, and then a separate explanation starting from 'seven kinds'. The separate explanation is further divided into two parts: first, it shows the correct cause and effect, and then, starting from 'what', it briefly explains the similar positions and the nature of virtue, which is not the meaning of this school. The first part is further divided into two parts: first, it enumerates and distinguishes the positions, and then, starting from 'furthermore', it generally approximates the positions. The first is further divided into two parts: first, from 'seven expedient means' to 'as a result', explaining with the initial cause corresponding to the ultimate result; second, from 'from' to 'result', explaining with the cause and effect of each part. It is further divided into two parts: first, establish, and then explain starting from 'using unobstructed'. The 'one part' that is spoken of is one part in the first dwelling, the second dwelling is already a cause, and the cause of the third dwelling is cultivated again, so it is called 'cause cause'. The initial dwelling has already attained liberation, and the second dwelling has also attained liberation, so it is called 'fruit fruit'. Thus, in each position there is cause and effect, with liberation corresponding to unobstructedness, it is called fruit, this liberation corresponds to the higher position, it is called cause, corresponding to the cause cultivated later, so it is called cause cause. This liberation corresponds to unobstructedness, it is called fruit, corresponding to the previous liberation, it is called fruit fruit. Secondly, the general section is further divided into two parts: first, alternately establish cause and effect, and then, starting from 'wonderful enlightenment', judge and explain, since the position in this section is general, the name of cause and effect is also only general, and it is no longer said that the ten practices are also cause and also cause cause, etc., but only alternately establish and judge from beginning to end. Secondly, starting from 'what', clarify the brief explanation, which is further divided into two parts: first, clarify the brief explanation of similar positions, and then 'if taking'.
下簡性德。此簡意者，正判則尚不取似位，若取則性德通立，故今經文並有通別兩意。初文是通，「此乃」下是別，如開五乘及常不輕等即通意，別授聲聞記乃至本門分別功德即別意也。八界發心又通意也。
料簡中二：標、釋。釋中二重問答，初重約兩種四句分別，次重約教互顯分別。初中先問，次答。答中三：標、列、釋。初標中雲「兩種四句」者，一漸圓四句，二賢聖四句。次釋中三：正釋、引譬、結益。釋初四句又為二意：一者以圓對偏應作四句，二者從「複次」去于圓自為四句。今初通列一種四句，次釋文中方兼兩義。于初四句，復分兩四，初四句中但以漸圓一句相對，餘三不釋但注「云云」。若欲釋者，「圓漸」謂初住已上，「圓圓」謂唯妙覺，「漸漸」謂七方便各自有因，若《止觀》中與此稍別，不得一例，彼以三教各自有因名為漸漸，各有果頭名為漸圓。次四句者，亦以初文以為初句；次從初發心住進修二住為圓漸也；漸漸自是圓因之位非七方便漸家之漸，是故須以兩種漸漸簡前引文漸漸修學之難，余如文。次賢聖四句者，重舉例釋漸圓四句以申前難。漸中尚有賢聖之名，何得但聞漸漸之名，便一概為漸家之漸？于中初略立賢聖二句，亦應更以妙覺對住前為二句。言「三十心雖同賢聖義」者，
【現代漢語翻譯】 現代漢語譯本： 以下是對性德（Xingde，指事物本具的性質和功德）的簡要說明。這裡所說的『簡』，意思是說，即使是正判（Zhengpan，正確的判斷）也不取相似的位次，如果取了，那麼性德就普遍成立了。所以，現在的經文既有普遍的意義，也有特別的意義。最初的經文是普遍的意義，『此乃』（Ci Nai，這才是）以下是特別的意義。例如，開示五乘（Wucheng，五種不同的修行道路）以及常不輕（Chang Buqing，永不輕視他人）等，就是普遍的意義；分別授予聲聞（Shengwen，聽聞佛法而悟道的修行者）的授記，乃至本門（Benmen，佛陀真實的身份和教義）中分別功德，就是特別的意義。八界發心（Bajie Faxin，在八個不同的境界中發起菩提心）也是普遍的意義。
料簡（Liaojian，辨析）分為兩部分：標（Biao，標示）、釋（Shi，解釋）。解釋中包含兩重問答，第一重是關於兩種四句的分別，第二重是關於教義互相顯明的分別。第一重中先提問，然後回答。回答中分為三部分：標、列、釋。最初的標示中說『兩種四句』，一是漸圓四句（Jianyuan Siju，逐漸趨向圓滿的四種情況），二是賢聖四句（Xiansheng Siju，賢人和聖人的四種情況）。接下來的解釋中分為三部分：正釋（Zhengshi，正式解釋）、引譬（Yinpi，引用比喻）、結益（Jieyi，總結利益）。解釋最初的四句又分為兩種意義：一是將圓（Yuan，圓滿）與偏（Pian，偏頗）相對比，應作四句；二是從『複次』（Fuci，再次）開始，在圓滿自身中分為四句。現在首先普遍列出一種四句，接下來的解釋中才兼顧兩種意義。在最初的四句中，又分為兩組四句，最初的四句中只以漸圓一句相對，其餘三句不解釋，只標註『云云』（Yunyun，等等）。如果要解釋，『圓漸』（Yuanjian，圓滿但漸進）指的是初住（Chuzhu，菩薩修行階位）以上，『圓圓』（Yuanyuan，圓滿且圓滿）指的是唯妙覺（Weimiaojue，最高的覺悟），『漸漸』（Jianjian，漸進且漸進）指的是七方便（Qifangbian，七種方便法門）各自有因。如果《止觀》（Zhiguan，天臺宗的重要著作）中與此稍有不同，就不能一概而論，它以三教（Sanjiao，三種不同的教義）各自有因而名為漸漸，各有果頭（Guotou，果報的頂點）而名為漸圓。接下來的四句，也以最初的經文作為第一句；其次是從初發心住（Chufa Xinzhu，最初發起菩提心並安住於此）進修二住（Erzhu，兩種安住的境界）為圓漸；漸漸自身是圓因（Yuanyin，圓滿的因）的位次，不是七方便漸家（Jianjia，漸修的派別）的漸，因此需要用兩種漸漸來區分前面引用的經文，說明漸漸修學的困難，其餘的如同經文所說。接下來的賢聖四句，再次舉例解釋漸圓四句，以申明前面的困難。漸中尚有賢聖的名稱，怎麼能只聽到漸漸的名稱，就一概認為是漸家的漸呢？其中首先簡略地建立賢聖二句，也應該再以妙覺對住前（Zhuqian，安住之前的狀態）作為二句。說『三十心雖同賢聖義』（Sanshi Xin sui tong Xiansheng Yi，三十心雖然與賢聖的意義相同）的意思是……
【English Translation】 English version: The following is a brief explanation of Xingde (性德, inherent nature and merit). The 'brief' here means that even Zhengpan (正判, correct judgment) does not take similar positions; if it did, then Xingde would be universally established. Therefore, the current scripture has both universal and specific meanings. The initial text has a universal meaning, and 'Ci Nai' (此乃, this is) and below have a specific meaning. For example, expounding the Wucheng (五乘, five different paths of practice) and Chang Buqing (常不輕, Never Disparaging) are universal meanings; specifically bestowing predictions of enlightenment on the Shengwen (聲聞, disciples who attain enlightenment by hearing the Buddha's teachings), and distinguishing merits in the Benmen (本門, the Buddha's true identity and teachings), are specific meanings. Bajie Faxin (八界發心, arousing Bodhicitta in eight different realms) also has a universal meaning.
Liaojian (料簡, analysis) is divided into two parts: Biao (標, marking) and Shi (釋, explanation). The explanation contains two layers of questions and answers. The first layer is about the distinction between two types of four phrases, and the second layer is about the mutual manifestation of teachings. In the first layer, the question is asked first, and then answered. The answer is divided into three parts: Biao, Lie (列, listing), and Shi. The initial marking states 'two types of four phrases,' one being Jianyuan Siju (漸圓四句, four situations of gradual progress towards completeness), and the other being Xiansheng Siju (賢聖四句, four situations of sages and saints). The following explanation is divided into three parts: Zhengshi (正釋, formal explanation), Yinpi (引譬, citing analogies), and Jieyi (結益, summarizing benefits). The explanation of the initial four phrases is further divided into two meanings: one is to contrast Yuan (圓, completeness) with Pian (偏, partiality), which should be made into four phrases; the other is to start from 'Fuci' (復次, again), dividing into four phrases within completeness itself. Now, let's first universally list one type of four phrases, and the following explanation will consider both meanings. In the initial four phrases, it is further divided into two sets of four phrases. In the initial four phrases, only the Jianyuan phrase is contrasted, and the remaining three phrases are not explained, only marked with 'Yunyun' (云云, etc.). If you want to explain, 'Yuanjian' (圓漸, complete but gradual) refers to Chuzhu (初住, the stage of Bodhisattva practice) and above, 'Yuanyuan' (圓圓, complete and complete) refers to Weimiaojue (唯妙覺, the highest enlightenment), and 'Jianjian' (漸漸, gradual and gradual) refers to the fact that Qifangbian (七方便, seven expedient methods) each have their own cause. If it is slightly different from this in the Zhiguan (止觀, an important work of the Tiantai school), it cannot be generalized. It calls the three teachings (Sanjiao, three different teachings) each having their own cause as Jianjian, and each having a Guotou (果頭, the peak of karmic retribution) as Jianyuan. The following four phrases also take the initial text as the first phrase; secondly, advancing from Chufa Xinzhu (初發心住, initially arousing Bodhicitta and abiding in it) to cultivate Erzhu (二住, two states of abiding) is Yuanyuan; Jianjian itself is the position of Yuanyin (圓因, complete cause), not the Jian of the Jianjia (漸家, gradual cultivation school) of Qifangbian, so it is necessary to use two types of Jianjian to distinguish the previously cited scripture, explaining the difficulty of gradual learning, and the rest is as the scripture says. The following Xiansheng Siju again cites examples to explain Jianyuan Siju to clarify the previous difficulty. There are still the names of sages and saints in Jian, how can one only hear the name of Jianjian and generalize it as the Jian of the Jianjia? Among them, the two phrases of sages and saints are first briefly established, and Miaojue should also be compared with Zhuqian (住前, the state before abiding) as two phrases. Saying 'Sanshi Xin sui tong Xiansheng Yi' (三十心雖同賢聖義, although the thirty minds are the same as the meaning of sages and saints) means...
望於十地名之為賢，斷無明故名之為聖，此準《仁王》立賢聖名。若準此文，應云住前名為賢賢，妙覺名為聖聖，余之兩意其義易知，是故文中更為異釋。「十住為賢聖」者，即是地前為賢，是賢家之聖。「二十心為聖賢」者，約斷名聖，據位仍賢，即指十地為聖，故是聖家之賢。「十地等覺名為聖」者，準《仁王經》地前名賢，故以十地名之為聖。「妙覺是聖聖」者，初地已上已名為聖，故妙覺位是聖中之聖，名為聖聖。次問答中先問云「既稱圓漸復云圓別」等者，漸即同別，前釋四句圓既有漸，亦可名為圓家之別；若許圓家有于別者，亦應許于圓家有藏通耶？故云「乃至藏通」。答中二：初正答，次例漸圓及開顯等。初正答意者，名許互有，義必不通。故知藏中通別圓三，並屬於藏，不關餘三；通別圓三，例此可知。次例中三：先例前四句，次例結因果，三例開顯。初文云「此義既通，亦應漸圓漸圓四句皆得」者，四教之文，本分四別，今一一教義通四名，何妨漸圓義本區別，圓等四句一一義通。應云漸圓圓漸，恐文誤故，故閑書之。
△第四明用中二：初釋名，次開章解釋。初文又三：初略釋，次對宗廣簡，三「若得」下結歸。初文二：初直釋，次功用相即。初文二：初立，次釋。初文者，應言功用，亦
【現代漢語翻譯】 現代漢語譯本：將『十地』（菩薩修行過程中的十個階段）稱為『賢』，斷除無明（佛教中的根本煩惱）故稱為『聖』，這是依據《仁王經》（佛教經典）來確立賢和聖的名稱。如果按照這個說法，應該說住在十地之前稱為『賢賢』，妙覺（佛果）稱為『聖聖』，其餘兩種含義其意義容易理解，所以文中另外進行了解釋。『十住為賢聖』，意思是說十地之前為賢，是賢家之聖。『二十心為聖賢』，是從斷除煩惱的角度來說是聖，從所處的地位來說仍然是賢，指的是十地為聖，所以是聖家之賢。『十地等覺名為聖』，是依據《仁王經》中十地之前稱為賢，所以將十地稱為聖。『妙覺是聖聖』，是說初地以上已經稱為聖，所以妙覺的地位是聖中之聖，稱為聖聖。接下來的問答中先問『既然稱為圓漸又說圓別』等等，漸就等同於別，前面解釋的四句圓既有漸，也可以稱為圓家之別；如果允許圓家有別，也應該允許圓家有藏通（佛教的四教判釋）嗎？所以說『乃至藏通』。回答分為兩部分：首先是正面回答，其次是舉例漸圓以及開顯等等。首先是正面回答，意思是說名稱上允許互相包含，但義理上必定不相通。所以知道藏教中的通、別、圓三教，都屬於藏教，不關涉其餘三教；通、別、圓三教，依此類推可知。其次是舉例，分為三部分：首先是舉例前面的四句，其次是舉例總結因果，三是舉例開顯。首先文中說『這個義理既然相通，也應該漸圓、圓漸四句都可以成立』，四教的文義，本來分為四種區別，現在每一教的義理都貫通四種名稱，又有什麼妨礙呢？漸圓的義理本來就有區別，圓等等四句每一句的義理都貫通。應該說漸圓圓漸，恐怕文字有誤，所以閑置不寫。 第四部分說明『用』，分為兩部分：首先是解釋名稱，其次是展開章節進行解釋。首先文中又分為三部分：首先是簡略解釋，其次是對比宗派進行廣泛簡要的說明，三是『如果得到』以下進行總結歸納。首先文中分為兩部分：首先是直接解釋，其次是功用相互依存。首先文中分為兩部分：首先是確立，其次是解釋。首先文中，應該說功用，也
【English Translation】 English version: 'Referring to the Ten Grounds (Dasabhumi, ten stages of a Bodhisattva's path) as 'Worthy' (賢, Xian), and designating as 'Sage' (聖, Sheng) due to the severance of ignorance (無明, Wuming, fundamental affliction in Buddhism), this is based on the establishment of the names 'Worthy' and 'Sage' according to the Renwang Sutra (《仁王經》, a Buddhist scripture). If following this explanation, it should be said that residing before the Ten Grounds is called 'Worthy of the Worthy' (賢賢, Xian Xian), and the Wonderful Enlightenment (妙覺, Miaojue, Buddhahood) is called 'Sage of the Sage' (聖聖, Sheng Sheng). The meanings of the remaining two are easily understood, so the text provides alternative explanations. 'Ten Abidings (十住, Shizhu) as Worthy Sages' means that before the Ten Grounds is 'Worthy', being the 'Sage' within the 'Worthy' category. 'Twenty Minds (二十心, Ershixin) as Sage Worthies' refers to being 'Sage' from the perspective of severance, while remaining 'Worthy' in terms of position, indicating that the Ten Grounds are 'Sage', thus being the 'Worthy' within the 'Sage' category. 'Ten Grounds and Equal Enlightenment (等覺, Dengjue) are called Sage' is based on the Renwang Sutra, where before the Ten Grounds is called 'Worthy', hence designating the Ten Grounds as 'Sage'. 'Wonderful Enlightenment is Sage of the Sage' means that those above the First Ground are already called 'Sage', so the position of Wonderful Enlightenment is the 'Sage' among Sages, called 'Sage of the Sage'. In the following question and answer, the question first asks, 'Since it's called 'Perfect Gradual' (圓漸, Yuanjian), why also say 'Perfect Separate' (圓別, Yuanbie)?' 'Gradual' is equivalent to 'Separate'. The previously explained four phrases, 'Perfect' already has 'Gradual', so it can also be called 'Separate' within the 'Perfect' category. If 'Perfect' is allowed to have 'Separate', should 'Perfect' also be allowed to have 'Tripitaka and Common' (藏通, Zangtong, referring to the Four Teachings classification)? Hence it says 'even Tripitaka and Common'. The answer is in two parts: first, a direct answer; second, examples of 'Gradual Perfect' and 'Opening and Revealing' (開顯, Kaixian) etc. The first part, the direct answer, means that names are allowed to mutually contain each other, but the meanings must not be interchangeable. Therefore, it is known that the 'Common', 'Separate', and 'Perfect' within the Tripitaka teaching all belong to the Tripitaka teaching and do not concern the other three teachings. The 'Common', 'Separate', and 'Perfect' teachings can be understood similarly. The second part, the examples, is in three parts: first, examples of the preceding four phrases; second, examples of summarizing cause and effect; and third, examples of 'Opening and Revealing'. First, the text says, 'Since this meaning is interconnected, the four phrases 'Gradual Perfect', 'Perfect Gradual' should all be valid.' The meanings of the Four Teachings are originally divided into four distinctions. Now, the meaning of each teaching penetrates the four names. What prevents the meaning of 'Gradual Perfect' from being originally distinct, and the meaning of each of the four phrases, 'Perfect' etc., from being interconnected? It should say 'Gradual Perfect Perfect Gradual', fearing textual errors, so it is left unwritten. The fourth part explains 'Function' (用, Yong), divided into two parts: first, explaining the name; second, unfolding the chapters for explanation. First, the text is further divided into three parts: first, a brief explanation; second, a broad and concise explanation comparing sects; and third, a conclusion and summary from 'If obtained' onwards. First, the text is divided into two parts: first, a direct explanation; second, the interdependence of function and application. First, the text is divided into two parts: first, establishment; second, explanation. First, in the text, it should say function and application, also
可言得用，亦可言力用，功謂因滿，得謂證悟，力謂勝能，此三並是如來自行，用則一向單論益他，亦可兼自而說，今且置自從他，故但云用。用復二義，謂能及用，能用二義，復通自他，多屬於他，如言能從因至果，加功用行等，今亦置自從多分而說，人有善巧利他之能，經有斷疑生信之用，于中初略立竟。次「如來」下略釋。次相即中人須有法，法藉人弘。次對宗簡中二：先例，次「何者」下正簡。簡中先略立，次「宗用」下簡。簡中三：先列，次「宗用者」下釋，三「若論」下結示。三結歸，可知。
次開章解釋中，文自為五。初釋力用中二：初正明力用，次「上已」下更展轉比決。初文又二：初通約跡本辨非顯是，次「複次」下重以二乘對涅槃明今經勝用。初文又二：初辨諸經所無，次「如此」下明今經具足。初又二：初雙標所無，次「不正破」下雙釋所無，二文皆先跡次本。初文「諸經」下無跡門，顯實；「不發應跡」下無本門，顯遠也。「不正破」下釋初句，次「不斷」下釋下句。次明今經具足中三：初雙明具本跡二義對斥他經，次「今經」下正明今經具斯二義，獨超眾典，皆先跡、次本。三「蓋由」下雙結嘆。初如文。次正明中跡可見，本中二：先廢跡，次「又顯」下顯本。顯本又二：初正顯本
【現代漢語翻譯】 現代漢語譯本：可以稱為『得用』，也可以稱為『力用』，『功』指的是因行圓滿，『得』指的是證悟，『力』指的是殊勝的能力。這三者都是如來自行的體現，而『用』則一向單獨指利益他人，也可以兼顧自身來說。現在暫且放下自從他，所以只說『用』。『用』又有兩種含義，即『能』和『用』，『能』和『用』這兩種含義，又貫通自身和他人，多屬於他人，例如說『能』從因到果，加上功用行等。現在也暫且放下自從多分而說，人有善巧利益他人的能力，經有斷除疑惑生起信心的作用。其中，首先是簡略地確立宗旨。其次，『如來』以下是簡略地解釋。其次，在相即中，人需要有法，法憑藉人來弘揚。其次，在對宗簡中分為二：首先是舉例，其次是『何者』以下是正式地簡別。在簡別中，首先是簡略地確立宗旨，其次是『宗用』以下是簡別。在簡別中分為三：首先是列舉，其次是『宗用者』以下是解釋，第三是『若論』以下是總結指示。第三是總結歸納，可以知曉。 其次，在開章解釋中，文句自然分為五個部分。首先是解釋力用，分為二：首先是正式闡明力用，其次是『上已』以下是更加輾轉地比較決斷。首先的文句又分為二：首先是總括地從跡本辨別非是，其次是『複次』以下是重新用二乘對比涅槃，來闡明此經的殊勝作用。首先的文句又分為二：首先是辨別諸經所沒有的，其次是『如此』以下是闡明此經具備。首先又分為二：首先是雙重標明所沒有的，其次是『不正破』以下是雙重解釋所沒有的，兩個文句都是先跡后本。首先的文句『諸經』以下是沒有跡門，顯示真實；『不發應跡』以下是沒有本門，顯示深遠。『不正破』以下是解釋第一句，其次是『不斷』以下是解釋下一句。其次是闡明此經具備中分為三：首先是雙重闡明具備本跡二義，來對比駁斥其他經典，其次是『今經』以下是正式闡明此經具備這兩種含義，獨自超越眾多經典，都是先跡后本。第三是『蓋由』以下是雙重總結讚歎。首先如文所示。其次是正式闡明中，跡是可見的，本中分為二：首先是廢除跡，其次是『又顯』以下是顯現本。顯現本又分為二：首先是正式顯現本
【English Translation】 English version: It can be called 'De Yong' (得用, attainment-use), and it can also be called 'Li Yong' (力用, power-use). 'Gong' (功, merit) refers to the fulfillment of causal practices, 'De' (得, attainment) refers to enlightenment, and 'Li' (力, power) refers to the supreme ability. These three are all manifestations of the Tathagata's (如來) self-practice, while 'Yong' (用, use) always refers solely to benefiting others, although it can also include benefiting oneself. For now, let's set aside self-benefit and focus only on 'use'. 'Use' has two meanings: 'Neng' (能, capability) and 'Yong' (用, use). These two meanings, 'Neng' and 'Yong', also encompass both self and others, but they mostly pertain to others, such as saying that 'Neng' goes from cause to effect, adding meritorious practices, and so on. Now, let's also set aside self-benefit and focus on the majority. People have the skillful ability to benefit others, and scriptures have the use of dispelling doubts and generating faith. Among these, the first is a brief establishment of the principle. Secondly, 'Tathagata' (如來) below is a brief explanation. Thirdly, in the interpenetration, people need the Dharma (法), and the Dharma relies on people to propagate it. Fourthly, in the contrasting and simplifying of the doctrine, there are two parts: first, an example; second, 'He Zhe' (何者, what) below is the formal simplification. In the simplification, first, there is a brief establishment of the principle; second, 'Zong Yong' (宗用, doctrine-use) below is the simplification. In the simplification, there are three parts: first, listing; second, 'Zong Yong Zhe' (宗用者, those who use the doctrine) below is the explanation; third, 'Ruo Lun' (若論, if discussing) below is the concluding instruction. The third is the conclusion, which can be understood. Secondly, in the explanation of opening the chapter, the sentences naturally divide into five parts. First, explaining the power-use, divided into two: first, formally clarifying the power-use; second, 'Shang Yi' (上已, above already) below is further comparing and deciding. The first sentence is further divided into two: first, generally distinguishing non-reality from reality from the perspective of trace and origin; second, 'Fu Ci' (複次, furthermore) below is re-contrasting the Two Vehicles (二乘) with Nirvana (涅槃) to clarify the supreme use of this scripture. The first sentence is further divided into two: first, distinguishing what other scriptures do not have; second, 'Ru Ci' (如此, like this) below is clarifying that this scripture possesses it. The first is further divided into two: first, doubly marking what is not present; second, 'Bu Zheng Po' (不正破, not directly refuting) below is doubly explaining what is not present, both sentences are trace first, origin later. The first sentence 'Zhu Jing' (諸經, all scriptures) below lacks the trace gate, revealing reality; 'Bu Fa Ying Ji' (不發應跡, not initiating responsive traces) below lacks the origin gate, revealing the profound. 'Bu Zheng Po' (不正破, not directly refuting) below is explaining the first sentence, and then 'Bu Duan' (不斷, not ceasing) below is explaining the next sentence. Secondly, clarifying that this scripture possesses it is divided into three: first, doubly clarifying that it possesses the two meanings of trace and origin to contrast and refute other scriptures; second, 'Jin Jing' (今經, this scripture) below is formally clarifying that this scripture possesses these two meanings, uniquely surpassing many scriptures, all are trace first, origin later. Third, 'Gai You' (蓋由, because of) below is doubly concluding and praising. First, as the text shows. Secondly, in the formal clarification, the trace is visible, and the origin is divided into two: first, abolishing the trace; second, 'You Xian' (又顯, also revealing) below is revealing the origin. Revealing the origin is further divided into two: first, formally revealing the origin.
，次「抹十方」下明顯本之益，助嘆顯本之能。三雙結嘆中二：先因，次果。因中普雨充足斷疑起信之言，亦可通於本跡。言「未盡」者，一期化畢、他方復會，節節不休。次約二乘對辨涅槃中二：先明前經，經及教主拱手不治，次引《涅槃》闡提對辨。前言「三無為」者，文雖舉三，正明擇滅。對辨涅槃又二：先舉《涅槃》，次「二乘」下重舉今經能治二乘。又二：先舉二乘難治，次「今則」下明今經能治。又二，初明能化人法至妙，次「色身」下明所化身方知益深。又三：初身益，次「令心」下智益，三「其耳」下總明身智得益功用。此之勝益文似六根實兼上位。上位益者，具如《華嚴》云：「初住菩薩得十種六根」，故《四念處》云「六根清凈，有真有似」。次重比決中初以此間世智為本乃至佛智，又二：先比決，次「佛權力」下指廣舉例，一切功用自行化他皆應作此比決。初文二：先結前生后，次正比決中言「復劣楊修三十五里」者，漢順帝時上虞縣令度尚有息名子禮，為曹娥作碑，后蔡邕字伯喈，聞其碑妙，特從北來至碑所，值夜乃手摸讀之，嘆之不已，于夜題其碑背以為八字云「黃絹幼婦𡖦孫齏臼」。至後漢時，楊修、曹操同至碑所，見此八字，楊修當時曉八字義，曹公尚昧乃云未得說之，行過三十五里
【現代漢語翻譯】 現代漢語譯本 其次，在『抹十方』（指佛以手摩頂十方世界）之後，明顯地體現了《法華經》的利益，讚歎了《法華經》的顯本（顯現真實之本體）之能力。三重結嘆中包含兩點：首先是原因，其次是結果。原因中，普降法雨，充足，斷除疑惑，生起信心之言，也可以貫通於本跡（本地與垂跡）。說『未盡』，是指一期教化完畢，在其他地方再次相會，教化永不停止。其次，針對二乘（聲聞乘和緣覺乘）對辨涅槃，包含兩點：首先闡明之前的經典，經典以及教主（佛陀）都拱手不治（無法度化），其次引用《涅槃經》中闡提（斷善根的人）的例子進行對辨。前面所說的『三無為』，雖然經文中列舉了三個，但主要闡明的是擇滅（通過智慧選擇而達到的涅槃）。對辨涅槃又包含兩點：首先舉出《涅槃經》，其次在『二乘』之下，再次舉出現在的《法華經》能夠度化二乘。又包含兩點：首先舉出二乘難以度化，其次在『今則』之下，闡明現在的《法華經》能夠度化。又包含兩點：首先闡明能教化的人和法達到至妙的境界，其次在『色身』之下，闡明所教化之身方才知道利益之深。又包含三點：首先是身體的利益，其次在『令心』之下是智慧的利益，第三在『其耳』之下，總的闡明身智得到利益的功用。這種殊勝的利益，文句上看似是六根（眼、耳、鼻、舌、身、意）的利益，實際上兼顧了上位（更高層次的修行者）。上位者的利益，具體如《華嚴經》所說：『初住菩薩得到十種六根』，所以《四念處》說『六根清凈，有真有似』。其次，在重重比較決斷中，首先以世間的智慧為根本，乃至佛的智慧。又包含兩點：首先是比較決斷，其次在『佛權力』之下，指出廣泛地舉例，一切功用，無論是自行還是化他，都應該作這樣的比較決斷。最初的文句包含兩點：首先是總結前面，引出後面，其次是正式的比較決斷中，說到『復劣楊修三十五里』，漢順帝時，上虞縣令度尚有個兒子名叫子禮，為曹娥作碑，後來蔡邕（字伯喈）聽說這碑很妙，特地從北方來到碑的地方，晚上用手摸著讀碑文，讚歎不已，於是在晚上在碑的背面題了八個字，寫道『黃絹幼婦𡖦孫齏臼』。到了後漢時，楊修、曹操一同來到碑的地方，看到這八個字，楊修當時就明白了八個字的意思，曹操還不明白，就說沒有領會，走了三十五里
【English Translation】 English version Next, after 'stroking the ten directions' (referring to the Buddha stroking the heads of beings in the ten directions), the benefit of the 'manifestation of the original' (revealing the true nature) of the Lotus Sutra is clearly demonstrated, praising the ability of the 'manifestation of the original'. The triple conclusion of praise contains two points: first, the cause, and second, the result. In the cause, the words of universally raining down the Dharma, being sufficient, cutting off doubts, and giving rise to faith can also be applied to both the original and the manifested (the original ground and the traces of manifestation). Saying 'not exhausted' means that after one period of teaching is completed, they will meet again in other places, and the teaching will never cease. Secondly, in addressing the Nirvana of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), there are two points: first, clarifying the previous scriptures, where the scriptures and the teaching master (the Buddha) both stand by helplessly (unable to liberate), and second, citing the example of Icchantikas (those who have severed their roots of goodness) in the Nirvana Sutra for comparison. The 'three unconditioned dharmas' mentioned earlier, although the text lists three, mainly clarifies cessation through discernment (Nirvana attained through wise choice). Comparing and contrasting Nirvana again contains two points: first, citing the Nirvana Sutra, and second, under 'Two Vehicles', reiterating that the current Lotus Sutra can liberate the Two Vehicles. Again, there are two points: first, stating that the Two Vehicles are difficult to liberate, and second, under 'now then', clarifying that the current Lotus Sutra can liberate them. Again, there are two points: first, clarifying that the person and Dharma capable of teaching reach the ultimate state, and second, under 'physical body', clarifying that only the body being taught knows the depth of the benefit. Again, there are three points: first, the benefit of the body, second, under 'causing the mind', the benefit of wisdom, and third, under 'their ears', generally clarifying the function of the benefits gained by the body and wisdom. This supreme benefit, seemingly referring to the benefits of the six senses (eye, ear, nose, tongue, body, and mind) in the text, actually encompasses higher positions (higher-level practitioners). The benefits of those in higher positions are specifically as stated in the Avatamsaka Sutra: 'Bodhisattvas of the initial stage attain ten kinds of six senses', so the Four Foundations of Mindfulness say 'the six senses are purified, with true and apparent aspects'. Secondly, in the repeated comparison and determination, first taking worldly wisdom as the foundation, up to the wisdom of the Buddha. Again, there are two points: first, the comparison and determination, and second, under 'Buddha's power', pointing out the extensive examples, all functions, whether for self-benefit or benefiting others, should be made with such comparison and determination. The initial sentence contains two points: first, summarizing the previous and introducing the following, and second, in the formal comparison and determination, mentioning 'inferior to Yang Xiu by thirty-five li', during the reign of Emperor Shun of the Han Dynasty, Du Shang, the magistrate of Shangyu County, had a son named Zili, who made a stele for Cao E. Later, Cai Yong (style name Bojie) heard that the stele was wonderful, and specially came from the north to the place of the stele, and at night, he touched and read the stele inscription, praising it endlessly, and then at night, he inscribed eight characters on the back of the stele, writing 'yellow silk young wife, outer grandson mortar'. Later, during the Later Han Dynasty, Yang Xiu and Cao Cao came to the place of the stele together, and saw these eight characters, Yang Xiu understood the meaning of the eight characters at that time, Cao Cao still did not understand, and said that he had not understood, and walked thirty-five li.
，思乃得之，便自嘆云「才不才三十五里哉！」其曹娥者，《史記．孝女傳》云：「會稽上虞人，父盱能絃歌為巫祝，五月五日于江迎伍君濤，溺水而死，不得尸。娥時年十四，巡江號哭晝夜不絕，遂投江死抱父尸而出，有是感故為之立碑。」中間言「十六分」者，諸經校量多分，皆以一十六分為校量本，如世秤斤亦十六兩。《涅槃經》中值佛多少以判信解，亦云十六。今《大論》云：「一切眾生智，除諸佛世尊，欲比舍利弗，十六分之一猶故不能及。」至佛智云無謀而當，猶如明鏡不謀端丑，隨其形對任運似真。
二明同異中二：先問起，次答。初問意者，前明宗體皆對諸經跡門以辨同異，是則實相體一乘宗通於四時，但有兼帶之異，今明權實智用為復如何？次答中二：初總答名通而事別。別相如何。次「藏通」下出其別相，于中為二：先出諸教諸部不同，次「今經」下出此經異相。初文二：先出小教力用短淺，尚不斷五住等，況長遠耶？次出大部縱兼顯實，不斷近疑。于中先釋，次「故權實二名」下結異。次今經亦二：先釋，次結異。釋中二：亦先釋跡，次「破執」下明本。
三別釋用中，文自分二，各自為十。初釋跡中二：先列，次釋。釋中二：先釋，次對十妙。釋又二：釋、結。釋中二：先通，
【現代漢語翻譯】 現代漢語譯本 思索就能領悟，於是感嘆道：『才能的差距難道只有三十五里嗎！』曹娥這個人，《史記·孝女傳》記載：『會稽上虞人，她的父親盱擅長絃歌，擔任巫祝。五月五日在江中迎接伍君濤，溺水而死，沒有找到屍體。曹娥當時十四歲，沿江號哭，日夜不停，於是投江而死，抱著父親的屍體出來，人們感念她的行為，為她立碑。』中間提到『十六分』，是因為各部經典校量時，大多以十六分為校量的根本，就像世俗的秤，一斤也是十六兩。《涅槃經》中衡量值遇佛的多少來判斷信解的程度，也說是十六。現在《大智度論》說：『一切眾生的智慧，除了諸佛世尊，想要和舍利弗（Śāriputra）相比，連他的十六分之一都比不上。』至於佛的智慧，說是不用思慮就能恰當，就像明鏡，不用考慮端正或醜陋，隨著物體的形狀映照，自然而真實。
二、闡明同異，分為兩部分：先提問，后回答。先說提問的用意，前面闡明宗體，都是對照各部經典的跡門來辨別同異，這樣說來，實相的本體和一乘的宗旨貫通於四時，只是有兼帶的不同。現在要闡明權實智用，又是如何呢？其次是回答，分為兩部分：先總的回答，名稱相同而實質不同。不同的相狀是怎樣的呢？其次，從『藏通』以下，說明它們的區別，其中分為兩部分：先說明諸教諸部的不同，其次，從『今經』以下，說明這部經的特殊之處。第一部分分為兩部分：先說明小乘教法的力量短淺，尚且不能斷除五住煩惱等，更何況是長遠的目標呢？其次，說明大乘經典雖然兼帶顯現實相，但不能斷除近期的疑惑。其中先解釋，其次，從『故權實二名』以下，總結它們的差異。其次，這部經也分為兩部分：先解釋，其次，總結它們的差異。解釋的部分分為兩部分：先解釋跡門，其次，從『破執』以下，闡明本門。
三、分別解釋作用，文章自然分為兩部分，各自包含十個方面。首先解釋跡門，分為兩部分：先列出，后解釋。解釋的部分分為兩部分：先解釋，后對照十妙。解釋又分為兩部分：解釋，總結。解釋的部分分為兩部分：先總的說明，
【English Translation】 English version Thinking about it, one can understand, and then exclaims, 'Is the difference in talent only thirty-five li (Chinese mile)?' As for Cao E, the 'Records of the Grand Historian: Biographies of Filial Women' says: 'She was from Shangyu in Kuaiji. Her father, Xu, was skilled in stringed music and served as a shaman. On the fifth day of the fifth month, he drowned while welcoming Wu Jintao in the river, and his body could not be found. Cao E was fourteen years old at the time, and she cried along the river day and night without ceasing. Then she threw herself into the river and embraced her father's body, bringing it out. People were moved by her actions and erected a monument for her.' The mention of 'sixteen parts' is because when comparing various scriptures, most use sixteen parts as the basis for comparison, just like the common scale, where one jin (Chinese pound) is also sixteen liang (Chinese ounce). In the 'Nirvana Sutra', the degree of faith and understanding is judged by how much one encounters the Buddha, also saying sixteen. Now, the 'Mahaprajnaparamita Shastra' says: 'The wisdom of all sentient beings, except for the Buddhas, even if they want to compare with Śāriputra (舍利弗), they cannot even reach one-sixteenth of his wisdom.' As for the Buddha's wisdom, it is said that it is appropriate without deliberation, just like a clear mirror, without considering beauty or ugliness, it reflects the shape of objects, naturally and truthfully.
Two, clarifying similarities and differences, divided into two parts: first asking, then answering. First, the intention of asking is explained. The previous explanation of the essence and substance was all based on comparing the trace gate (跡門) of various scriptures to distinguish similarities and differences. In this way, the essence of reality and the one vehicle (一乘) principle are consistent throughout the four periods, but there are differences in what is included. Now, what about clarifying the expedient and real wisdom and function? Secondly, the answer is divided into two parts: first, a general answer, the names are the same but the substance is different. What are the different aspects? Secondly, from 'Tripitaka and Common' (藏通) onwards, the differences are explained, which are divided into two parts: first, explaining the differences between various teachings and scriptures, and secondly, from 'This Sutra' (今經) onwards, explaining the special features of this sutra. The first part is divided into two parts: first, explaining that the power of the Hinayana teachings is short and shallow, and they cannot even eliminate the five dwellings of affliction (五住煩惱), let alone the long-term goal? Secondly, explaining that although the Mahayana scriptures also reveal the real aspect, they cannot eliminate recent doubts. First, explain, and secondly, from 'Therefore, the names of expedient and real' (故權實二名) onwards, summarize their differences. Secondly, this sutra is also divided into two parts: first, explain, and secondly, summarize their differences. The explanation part is divided into two parts: first, explain the trace gate, and secondly, from 'Breaking attachments' (破執) onwards, explain the original gate (本門).
Three, separately explaining the function, the article is naturally divided into two parts, each containing ten aspects. First, explain the trace gate, divided into two parts: first list, then explain. The explanation part is divided into two parts: first explain, then compare with the ten subtleties (十妙). The explanation is again divided into two parts: explain, summarize. The explanation part is divided into two parts: first, a general explanation,
次別。通略不釋，但注云云。「通曆十妙皆具十意」者，且如境妙有六境不同，且妙因緣自分四教，圓教為一，三教為三，謂破三因緣顯一因緣等，乃至住一因緣用三因緣等，如是乃至行位利益皆有粗妙，粗妙相對皆有三一，以通十意，思之可知。于別釋中，自為十文，前六文中皆有三意，后四不假。初文三者，先屬對所以，次敘昔，三述證此經。初文初意如文，次「何者」下敘昔，三「今破」下明今經意。次文初如文，「雖破」下次意，三「正直」下述今。言「樹想還生」等者，所詮實理猶如一根，能詮權教猶如杖葉，若其不廢逗緣諸教，則千枝萬葉權想還生，以想生故亡其實本。開中初如文，次文兩重舉昔，三「今開」下述今。會中初如文。「大品」下次文，「此經」下第三文。住中初如文，「而眾生」下次文，「故言」下第三文。住三中初如文，「尋念」下次文，「又昔」下第三文。住非三中，初文闕，次文事理二重，但述今不敘昔，既言住雙非而顯一，故無昔可敘，覆三亦然。三既被覆無三可述，所以文中但語除病，謂除執三之病法何所傷？所言「但除其病」者，病謂執權為實，法謂一切權法，執權之病若除，即此權法是實，是故除病不須除法。
第二結意中雲「為顯十妙之用略言十」等者，初跡中用
【現代漢語翻譯】 現代漢語譯本： 次別。（通略不釋，但注云云。）『通曆十妙皆具十意』，例如境妙有六境不同，且妙因緣自分四教，圓教為一，三教為三，謂破三因緣顯一因緣等，乃至住一因緣用三因緣等，像這樣乃至行位利益皆有粗妙，粗妙相對皆有三一，以通十意，思之可知。于別釋中，自為十文，前六文中皆有三意，后四不假。初文三者，先屬對所以，次敘昔，三述證此經。初文初意如文，次『何者』下敘昔，三『今破』下明今經意。次文初如文，『雖破』下次意，三『正直』下述今。言『樹想還生』等，所詮實理猶如一根，能詮權教猶如杖葉，若其不廢逗緣諸教，則千枝萬葉權想還生，以想生故亡其實本。開中初如文，次文兩重舉昔，三『今開』下述今。會中初如文。『大品』下次文，『此經』下第三文。住中初如文，『而眾生』下次文，『故言』下第三文。住三中初如文，『尋念』下次文，『又昔』下第三文。住非三中，初文闕，次文事理二重，但述今不敘昔，既言住雙非而顯一，故無昔可敘，覆三亦然。三既被覆無三可述，所以文中但語除病，謂除執三之病法何所傷？所言『但除其病』者，病謂執權為實，法謂一切權法，執權之病若除，即此權法是實，是故除病不須除法。
第二結意中雲『為顯十妙之用略言十』等，初跡中用
【English Translation】 English version: Next, the 'Separate' (次別) section. The 'Comprehensive Summary' (通略) is not explained, but it is noted as 'etc.' ('云云'). 'The Comprehensive Summary of the Ten Subtle [Aspects] all possess Ten Meanings' ('通曆十妙皆具十意'). For example, the Subtle Realm (境妙) has six different realms. Furthermore, the Subtle Causes and Conditions (妙因緣) are divided into the Four Teachings (四教). The Perfect Teaching (圓教) is one, and the Three Teachings (三教) are three, meaning that breaking the three causes and conditions reveals the one cause and condition, and so on, up to abiding in one cause and condition and using the three causes and conditions, and so on. Thus, even the stages of practice (行位) and benefits (利益) have coarse and subtle aspects. The coarse and subtle aspects are relatively three and one. By understanding the ten meanings comprehensively, one can understand it through contemplation. In the separate explanation, there are ten sections. The first six sections all have three meanings, while the last four do not need them. The three aspects of the first section are: first, to belong to the paired opposition (屬對) of reasons; second, to narrate the past; and third, to describe the proof of this sutra. The first meaning of the first section is as in the text. Next, 'What is it?' ('何者') narrates the past. Third, 'Now breaking' ('今破') clarifies the meaning of the present sutra. The first part of the next section is as in the text. 'Although breaking' ('雖破') is the next meaning. Third, 'Upright' ('正直') describes the present. The saying 'Tree thoughts are reborn' ('樹想還生') and so on means that the real principle (實理) being explained is like a root, and the expedient teachings (權教) that explain it are like branches and leaves. If one does not abandon the teachings that lead and connect with conditions, then thousands of branches and leaves of expedient thoughts will be reborn. Because thoughts are born, the true essence is lost. The beginning of 'Opening' (開) is as in the text. The next section doubly mentions the past. Third, 'Now opening' ('今開') describes the present. The beginning of 'Assembly' (會) is as in the text. 'The Great Perfection' ('大品') is the next section. 'This sutra' ('此經') is the third section. The beginning of 'Abiding' (住) is as in the text. 'And sentient beings' ('而眾生') is the next section. 'Therefore it is said' ('故言') is the third section. The beginning of 'Abiding in the Three' (住三) is as in the text. 'Reflecting' ('尋念') is the next section. 'Also in the past' ('又昔') is the third section. In 'Abiding in Non-Three' (住非三), the first section is missing. The next section has two aspects of principle and phenomena, but only describes the present and does not narrate the past. Since it speaks of abiding in both non-being and non-non-being while revealing the one, there is no past to narrate. The same is true for 'Overturning the Three' (覆三). Since the three are overturned, there are no three to describe. Therefore, the text only speaks of removing the illness, meaning what harm is there in removing the illness of clinging to the three? What is meant by 'only removing the illness' is that the illness is clinging to the expedient as real, and the Dharma is all expedient Dharmas. If the illness of clinging to the expedient is removed, then this expedient Dharma is real. Therefore, removing the illness does not require removing the Dharma.
In the second concluding meaning, it says 'To reveal the use of the Ten Subtle [Aspects], briefly speaking of ten' ('為顯十妙之用略言十') etc. The use in the initial trace (跡) is
對跡中十妙者，具依前釋十妙之文，準望自了。次十妙者，破既破情以顯于妙，故用智妙。廢既廢教，教是所說，故用說妙。開既約理，理即境也，會既約行，應用行妙。住既元是佛之本意，佛之本意唯用一乘，故是乘妙也。住三既其約佛權智，權即起應隨機逗物，故用感應妙也。住非三非一者，法性不當權之與實，人天之乘非三教之權，非實理之一，非此雙非何能起通，故用神通。覆三是用位妙者，三法恒須是故須覆，覆三粗位即是用於常住妙位。住三是用眷屬妙者，權同於三而常顯一，非妙眷屬則無此用。住一是用利益妙者，如住一地而用三益，終令得於一實之益。
次本十用又三：初標數，次述意，三列釋。釋中二：先釋，次對十妙。初文又二：謂有通別，通亦略無。別釋又二：初正別釋，次「佛散赴機」下結引證意。初文自十，一一文皆先屬對，次釋對意，三引文證結。釋對意中文有二別，前之四文皆先敘跡，次明拂跡后之六文住本顯本，住非跡非本顯本，無跡可述，餘四即此跡而論本，亦不須廣述于跡，先總知此異，至文易了。初破跡顯本中，初述跡為二：初述動執之文，次「推三品文」下結跡文意也。初述中三文各二，皆先敘文，次出文意。第三寶塔文中兼以第七卷蓮華喻本妙中意助成，次「所以
【現代漢語翻譯】 現代漢語譯本： 關於對跡中十妙的解釋，可以參考前面解釋十妙的文章，自行理解。接下來是十妙，破除既已破除情執，從而彰顯妙理，所以用智妙。廢除既已廢除教法，教法是所說的內容，所以用說妙。開顯既已概括事理，事理就是境，會歸既已概括修行，應用行妙。安住既已原本是佛的本意，佛的本意只用一乘，所以是乘妙。安住於三，既是概括佛的權智，權智就是隨順根機應化事物，所以用感應妙。安住于非三非一，法性不應執著于權巧和真實，人天之乘既不是三教的權宜之說，也不是真實不二的道理，如果不是這樣雙重否定，又怎麼能發起通達，所以用神通。覆蓋三法是用位妙，三法恒常存在所以需要覆蓋，覆蓋三粗位就是用於常住妙位。安住於三是用眷屬妙，權巧之法與三法相同，而常顯一乘之理，如果沒有妙好的眷屬就無法發揮這種作用。安住於一是用利益妙，如同安住於一地而運用三種利益，最終使人獲得真實不二的利益。
接下來是本十用，分為三個部分：首先是標明數量，其次是陳述意義，第三是列出解釋。解釋中分為兩個部分：先是解釋，然後是對照十妙。第一部分又分為兩個方面：即有通途和別釋，通途也略而不談。別釋又分為兩個部分：首先是正式的別釋，其次是『佛散赴機』以下總結引證的意義。第一部分有十個方面，每一方面都先是歸屬對應，然後解釋對應的意義，第三是引用經文總結。解釋對應意義的文章中有兩個區別，前面的四篇文章都是先敘述事蹟，然後闡明拂跡，後面的六篇文章是安住于本而顯本，安住于非跡非本而顯本，沒有事蹟可以敘述，其餘四篇就是依據這些事蹟來論述本，也不需要廣泛地敘述事蹟，先總的瞭解這些不同，理解文章就容易了。最初的破跡顯本中，首先敘述事蹟分為兩個部分：首先敘述動執的文章，其次是『推三品文』以下總結事蹟文章的意義。最初的敘述中三篇文章各有兩部分，都是先敘述經文，然後闡述經文的意義。第三寶塔的文章中兼以第七卷蓮華比喻本妙中的意義來輔助完成，所以
【English Translation】 English version: Regarding the explanation of the Ten Mysteries in Traces, one can refer to the previous articles explaining the Ten Mysteries and understand them on their own. Next are the Ten Mysteries. Breaking through means breaking through emotional attachments to reveal the wonderful principle, so the Mystery of Wisdom is used. Abolishing means abolishing teachings, and teachings are what is being said, so the Mystery of Speech is used. Opening up means summarizing principles, and principles are the realm. Converging means summarizing practice, applying the Mystery of Practice. Abiding means originally being the Buddha's original intention, and the Buddha's original intention only uses the One Vehicle, so it is the Mystery of the Vehicle. Abiding in the Three means summarizing the Buddha's expedient wisdom, and expedient wisdom means responding to opportunities and adapting to things, so the Mystery of Response is used. Abiding in neither Three nor One means that the Dharma-nature should not be attached to expediency and reality. The Vehicle of Humans and Gods is neither the expediency of the Three Teachings nor the reality of the One Principle. If it were not for this double negation, how could one initiate thorough understanding, so the Mystery of Spiritual Power is used. Covering the Three is using the Mystery of Position, the Three Dharmas are constant, so they need to be covered. Covering the Three Coarse Positions is using the Mystery of Constant Abiding Position. Abiding in the Three is using the Mystery of Retinue, expedient methods are the same as the Three Dharmas, but the principle of the One Vehicle is always revealed. Without a wonderful retinue, this function cannot be exerted. Abiding in the One is using the Mystery of Benefit, just like abiding in one ground and using three benefits, ultimately enabling people to obtain the benefit of true reality.
Next are the Ten Functions of the Root, divided into three parts: first, marking the number; second, stating the meaning; and third, listing the explanations. The explanation is divided into two parts: first, the explanation; and then, the comparison with the Ten Mysteries. The first part is further divided into two aspects: namely, general and specific explanations. The general explanation is also omitted. The specific explanation is divided into two parts: first, the formal specific explanation; and second, the meaning of summarizing and citing evidence below 'Buddha scatters and responds to opportunities'. The first part has ten aspects, and each aspect first belongs to the correspondence, then explains the meaning of the correspondence, and third, cites scriptures to summarize. There are two differences in the articles explaining the meaning of the correspondence. The first four articles all first narrate the events, and then explain the wiping away of the traces. The latter six articles abide in the root and reveal the root, abide in neither trace nor root and reveal the root, there are no events to narrate, and the remaining four articles discuss the root based on these events, and there is no need to extensively narrate the events. First, generally understand these differences, and it will be easy to understand the articles. In the initial breaking of traces and revealing of the root, first narrating the events is divided into two parts: first, narrating the articles of moving attachments; and second, summarizing the meaning of the articles of events below 'pushing the three-grade articles'. In the initial narration, each of the three articles has two parts, both first narrating the scriptures, and then explaining the meaning of the scriptures. The article on the Third Jeweled Pagoda also uses the meaning of the lotus flower in the seventh volume to metaphorize the root mystery to assist in completion, so
」下拂跡顯本。三引證中二：先正引，次「直舉」下釋文意。廢跡中初如文。次文者，「初昔為」下先敘跡，次「今障」下拂跡。次引證亦二：先正引文，次「即是」下釋文意。開跡文中，初「就法」下先敘跡，次「今若」下拂跡。次就理中但明就理拂跡之意。會跡中初如文；次文中先敘跡，次「諸跡」下拂跡。住本者，只是不離於本而常顯本，引文意不離本時娑婆，于跡娑婆以顯本娑婆，「常住」下結，文意可知。住跡中只於跡中顯一之時已現古佛之塔，正為顯本故也。覆跡中雲師子奮迅能前跳后跳，后跳即未來益之相也。次結引證意如文。
次對本十妙，文中闕于住跡顯本，準跡十用對十妙義，兼取前來開合之義，來此勘會即知文誤。此中應將破開會三以之為因，故前跡中破約智、開約境、會約行此三屬因，位通因果；本門開果以出國土，故覆跡顯本對前跡門覆三顯一，前是位妙故，今應對果妙，更加住跡顯本為感應妙，以住非跡非本為神通妙，文則相當或別有意也。壽命合在眷屬妙中，涅槃合在利益妙中，既對跡辨所以可知。本跡十用還各用十妙，如前明體即指十妙之中中道實性，宗即指跡前之五妙及本中前二，今用既益他即是果上之用，應在跡中六七八九四妙及本中第三乃至第九。今通用者，在果非但
【現代漢語翻譯】 現代漢語譯本： 『下拂跡顯本』。三引證中二：先正引，次『直舉』下釋文意。廢跡中初如文。次文者，『初昔為』下先敘跡，次『今障』下拂跡。次引證亦二：先正引文，次『即是』下釋文意。開跡文中，初『就法』下先敘跡，次『今若』下拂跡。次就理中但明就理拂跡之意。會跡中初如文；次文中先敘跡，次『諸跡』下拂跡。住本者，只是不離於本而常顯本，引文意不離本時S婆（Sahā，娑婆世界），于跡S婆以顯本S婆，『常住』下結，文意可知。住跡中只於跡中顯一之時已現古佛之塔，正為顯本故也。覆跡中雲師子奮迅能前跳后跳，后跳即未來益之相也。次結引證意如文。
次對本十妙，文中闕于住跡顯本，準跡十用對十妙義，兼取前來開合之義，來此勘會即知文誤。此中應將破開會三以之為因，故前跡中破約智、開約境、會約行此三屬因，位通因果；本門開果以出國土，故覆跡顯本對前跡門覆三顯一，前是位妙故，今應對果妙，更加住跡顯本為感應妙，以住非跡非本為神通妙，文則相當或別有意也。壽命合在眷屬妙中，涅槃合在利益妙中，既對跡辨所以可知。本跡十用還各用十妙，如前明體即指十妙之中中道實性，宗即指跡前之五妙及本中前二，今用既益他即是果上之用，應在跡中六七八九四妙及本中第三乃至第九。今通用者，在果非但
【English Translation】 English version: 'Next, diminish the traces and reveal the original.' Among the three citations, there are two: first, a direct citation, and then, under 'directly stating,' an explanation of the text's meaning. In abolishing the traces, the first part is as in the text. The next part, 'Initially, it was,' first narrates the traces, and then, 'Now obstructing,' diminishes the traces. The next citation also has two parts: first, a direct citation of the text, and then, 'That is,' an explanation of the text's meaning. In revealing the traces, the first part, 'Regarding the Dharma,' first narrates the traces, and then, 'Now, if,' diminishes the traces. Next, regarding principle, it only clarifies the meaning of diminishing the traces based on principle. In uniting the traces, the first part is as in the text; the next part first narrates the traces, and then, 'All traces,' diminishes the traces. 'Dwelling in the original' means simply not departing from the original and constantly revealing the original. The meaning of the cited text is that it does not depart from the Sahā (娑婆世界, Sahā World) at the time of the original, and uses the Sahā of the traces to reveal the Sahā of the original. 'Constantly dwelling' concludes, and the meaning of the text is understandable. 'Dwelling in the traces' means that only at the time of revealing the one within the traces does the stupa of the ancient Buddha appear, precisely for the sake of revealing the original. 'Covering the traces' says that the lion's vigorous leap can jump forward and jump backward; the backward jump is the aspect of future benefit. Next, the concluding meaning of the citation is as in the text.
Next, matching the ten mysteries of the original, the text lacks 'dwelling in the traces and revealing the original.' Based on the ten uses of the traces to match the meaning of the ten mysteries, and also taking the meaning of opening and closing from before, examining and understanding this will reveal the error in the text. Here, one should take breaking, opening, and uniting as the cause, so in the previous traces, breaking is about wisdom, opening is about realm, and uniting is about practice; these three belong to the cause, and the position encompasses cause and effect. The original gate opens the fruit to bring forth the land, so covering the traces and revealing the original corresponds to the previous trace gate's covering three and revealing one; the former is the wonderfulness of position, so now it should correspond to the wonderfulness of fruit, adding dwelling in the traces and revealing the original as the wonderfulness of response, and taking dwelling neither in traces nor in the original as the wonderfulness of spiritual power; the text will then be consistent, or there may be a different intention. Life span is combined in the wonderfulness of retinue, and Nirvana is combined in the wonderfulness of benefit; since it is distinguished by matching the traces, the reason can be known. The ten uses of the original and traces each use the ten mysteries, as before, clarifying the substance refers to the Middle Way reality among the ten mysteries, the doctrine refers to the first five mysteries before the traces and the first two in the original, and the present use benefits others, which is the use on the fruit, and should be in the four mysteries six, seven, eight, and nine in the traces and the third to the ninth in the original. The present common use is on the fruit, not only
用其果法，亦複用其因法。何者？他宜須此境智等故。況復不依境智行等，將何以為利物之本？是故須有通別二對而釋于用。
四結成悉檀者，前明十用，若非權實二智之力，焉能去取，出沒適時，能顯實發跡，是故更須辨此結悉檀。于中二：先敘意，次正釋。初文者，只是權實二智作二十用，令眾生斷疑生信耳。次文者，更束十為四，使用文可見。又為二：先跡，次本。跡中自二：先別，次通。別謂分十以對四悉，通謂一一各具四悉。初別中初三本未有一乘之善，而今此三即成一乘，善無過此，故屬為人。次破廢覆名，對破三惡其名最便。住三住一對世界者，但文二異，義當世界，第一義文甚可見。次通中二：先釋，次結意。初釋中二：先釋一番，次余例。次本門中二：標、釋。釋中通別二意，別中例跡可知。次通約一科以結四悉檀意者，意亦如前，類前說之，可以意得。
五悉檀同異中，先敘意標列，次釋。釋中二：先跡，次本。跡中二：先釋，次問答料簡。初文者，三一名同，意義各異，藏通各以三乘為三、涅槃為一，別圓對前為三、實理為一，以此三一遍歷五味四教分別，則教教十用不同，部部增減十用復異，將前十用之文，展轉遍入，使意明瞭。于中三：先釋，次「故知」下結意，三「文云」
【現代漢語翻譯】 現代漢語譯本：運用其結果的方法，也同樣運用其原因的方法。為什麼呢？因為其他（眾生）需要這種境智（對客觀世界的認識和智慧）等等的緣故。更何況如果不依靠境智行等等，又將用什麼作為利益眾生的根本呢？因此，必須要有通途和特別兩種對應關係來解釋其作用。 總結悉檀（Siddhanta，成就）：前面闡明了十種作用，如果不是權智（方便的智慧）和實智（真實的智慧）這兩種智慧的力量，怎麼能夠適時地取捨、出入，能夠顯現真實的開跡顯本（從權巧方便之跡，顯真實究竟之本）呢？因此更需要辨明這種總結悉檀。其中分為兩部分：首先敘述意旨，其次正式解釋。第一部分只是用權智和實智這兩種智慧來完成二十種作用，使眾生斷除疑惑，產生信心。第二部分是將十種作用歸納為四種，使用的文字可以見到。又分為兩部分：先是跡門（權巧方便之門），后是本門（真實究竟之門）。跡門中又分為兩部分：先是分別，后是通途。分別是指將十種作用分別對應四悉檀（四種成就），通途是指每一種作用都具備四悉檀。最初的分別中，最初的三種（說法）本來沒有一乘（唯一佛乘）的善，而現在這三種就成就了一乘，沒有比這更好的善了，所以屬於為人悉檀（為使眾生得益而說）。其次，破邪顯正，廢除錯誤的，建立正確的，對應破世界悉檀（破除對世界的錯誤認知），這個名稱最為方便。住持正法，安住於三住（菩提心、大悲心、空性見）對應世界悉檀，只是文字上有兩種不同，意義上就是世界悉檀，第一義諦的文字非常容易理解。其次，通途分為兩部分：先解釋一番，然後其餘的以此類推。其次，本門分為兩部分：標示、解釋。解釋中包含通途和特別兩種含義，特別的含義可以參照跡門來理解。其次，用一個科目來總結四悉檀的含義，意思也像前面一樣，可以類比前面的說法，用意領會。 五、悉檀的同異中，先敘述意旨，標明並列出，然後解釋。解釋中分為兩部分：先是跡門，后是本門。跡門中分為兩部分：先解釋，后問答簡擇。第一部分，三個名稱相同，意義各自不同，藏教（三藏教）、通教（通教）各自以三乘（聲聞乘、緣覺乘、菩薩乘）為三，涅槃（Nirvana，寂滅）為一，別教（別教）、圓教（圓教）對照前面為三，實理為一，用這種三一遍歷五味（乳、酪、生酥、熟酥、醍醐）四教（藏、通、別、圓）分別，那麼教教的十種作用就不同，部部的增減十種作用也不同，將前面的十種作用的文字，輾轉普遍地放入，使意思明白。其中分為三部分：先解釋，然後『故知』下面總結意旨，三『文云』
【English Translation】 English version: Applying the method of its result is also applying the method of its cause. Why? Because others (beings) need such objective knowledge (境智) and wisdom, etc. Moreover, if one does not rely on objective knowledge, wisdom, conduct, etc., what will be the basis for benefiting beings? Therefore, there must be both general and specific correspondences to explain its function. To conclude the Siddhantha (悉檀, accomplishment): The ten functions mentioned earlier, if not for the power of the two wisdoms of provisional (權智, expedient wisdom) and real (實智, true wisdom), how could one appropriately take and discard, enter and exit, and reveal the true origin? Therefore, it is necessary to distinguish this concluding Siddhantha. It is divided into two parts: first, narrating the intention; second, formally explaining. The first part is simply using the two wisdoms of provisional and real to accomplish twenty functions, causing beings to dispel doubts and generate faith. The second part is to summarize the ten functions into four, and the words used can be seen. It is further divided into two parts: first, the trace (跡門, expedient means); second, the origin (本門, true nature). The trace is further divided into two parts: first, specific; second, general. Specific refers to dividing the ten functions to correspond to the four Siddhanthas (四悉檀, four accomplishments), and general refers to each function possessing all four Siddhanthas. In the initial specific division, the initial three (teachings) originally did not have the goodness of the One Vehicle (一乘, Ekayana), but now these three accomplish the One Vehicle, and there is no greater goodness than this, so it belongs to the 'for the sake of beings' Siddhantha (為人悉檀, Lokābhiprāya-siddhānta). Second, destroying the false and revealing the correct, abolishing the wrong and establishing the right, corresponds to the 'breaking the world' Siddhantha (破世界悉檀, Viśva-pratipakṣa-siddhānta), and this name is the most convenient. Upholding the Dharma, abiding in the three abodes (三住, Bodhicitta, great compassion, and the view of emptiness) corresponds to the 'world' Siddhantha, but the words are different, and the meaning is the 'world' Siddhantha. The words of the first principle are very easy to understand. Second, the general is divided into two parts: first, explaining once; then, the rest are analogous. Second, the origin is divided into two parts: indication and explanation. The explanation contains both general and specific meanings, and the specific meaning can be understood by referring to the trace. Second, using one category to summarize the meaning of the four Siddhanthas, the meaning is also like before, and it can be understood by analogy to the previous explanation. 5. In the similarities and differences of the Siddhanthas, first narrate the intention, indicate and list them, and then explain. The explanation is divided into two parts: first, the trace; second, the origin. The trace is divided into two parts: first, explanation; second, questions and answers for selection. In the first part, the three names are the same, but the meanings are different. The Tripitaka teaching (藏教, Tripiṭaka) and the Common teaching (通教, Common Teaching) each take the Three Vehicles (三乘, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) as three and Nirvana (涅槃, cessation) as one. The Distinct teaching (別教, Distinct Teaching) and the Perfect teaching (圓教, Perfect Teaching) contrast with the previous ones as three, and the true principle as one. Using this three-one to traverse the Five Flavors (五味, milk, curd, raw butter, cooked butter, ghee) and the Four Teachings (四教, Tripitaka, Common, Distinct, Perfect) to distinguish, then the ten functions of each teaching are different, and the increase and decrease of the ten functions of each part are also different. The words of the previous ten functions are universally inserted, making the meaning clear. It is divided into three parts: first, explanation; then, 'therefore know' below summarizes the intention; third, 'the text says'.
下引證。不能委記，宜須細思。問答中三：法、譬，結意。本門所言「無一」者，隨以一文例斥，應無別指。
法華玄義釋簽卷第十八 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第十九
天臺沙門湛然述
五教相中二：先明來意，次開章解釋。初文中又二：初正明來意，次「但聖」下述開章意。初文云「若弘法華」至「有闕」者，法華前經，但當文判釋于義未失，當文辨教於理易明；若弘法華，須辨一期五時教相，說佛本意，意在何之？諸經有體，體趣何等？明宗明用為何所依？是故前釋宗用中雲，用是宗用、宗是體宗，名總標三、教相判四，是故法華不明教相，使前四義冥無所顯，四義不顯妙法難明，故不明教相於理實闕。次文為五：初「但聖意」下述大意意，次「前代」下述異解意，三「雖阡陌」下述明難意，四「然義不」下述去取意，五「南嶽」下述判教意。以聖旨難知，故須先出大意。以諸師不同，故須逐失略列。以無一全，是故一一難破。以不全非，故須明去取，唯證可從，故準南嶽正判。
次開章解釋中二：先列章，次解釋中初大意者，大略而言，五時教中前之四時當部被物，而不須明設教多少、開合增減對帶等意，意在何之？于中為
【現代漢語翻譯】 現代漢語譯本： 以下是引證。不能輕易忘記，應該仔細思考。問答分為三部分：法（指佛法）、譬（指比喻），以及總結意義。本門所說的『無一』，可以用一個例子來駁斥，應該沒有其他的含義。 法華玄義釋簽卷第十八 大正藏第 33 冊 No. 1717 法華玄義釋簽 法華玄義釋簽卷第十九 天臺沙門湛然 述 五教相中分為二：首先闡明來意，其次開始分章節解釋。在闡明來意的部分又分為二：首先是正式闡明來意，其次是『但聖』以下敘述分章節的意圖。闡明來意的部分說『若弘法華』到『有闕』，意思是說，在《法華經》之前的經典，只是按照經文來判釋，在義理上沒有偏差，按照經文來辨別教義，在道理上容易明白；如果弘揚《法華經》，就必須辨別佛陀一生的五個時期的教相，說明佛陀的本意，這個本意在哪裡？各個經典都有其本體，這個本體的旨趣是什麼？闡明宗和用是依據什麼？因此，前面解釋宗和用時說，用是宗的用，宗是體的宗，名稱總共標示了三個方面，教相判別了四個方面，因此，《法華經》如果不闡明教相，就會使前面的四個方面都無法顯現，四個方面不顯現，妙法就難以明白，所以不闡明教相在道理上確實有所欠缺。其次的部分分為五個方面：首先是『但聖意』以下敘述大意，其次是『前代』以下敘述不同的理解，第三是『雖阡陌』以下敘述闡明的困難，第四是『然義不』以下敘述取捨，第五是『南嶽』以下敘述判教。因為聖人的旨意難以理解，所以必須先闡述大意。因為各位法師的理解不同，所以必須逐一列出他們的缺失。因為沒有一個是完全正確的，所以必須一一駁破。因為不是完全錯誤，所以必須闡明取捨，只有經過驗證的才可以遵循，所以依據南嶽慧思的正確判決。 其次，在分章節解釋中分為二：首先是列出章節，其次是解釋。在解釋中，首先是大意，大略來說，五個時期的教義中，前四個時期是針對特定對像而設立的，不需要明確設立教義的多少、開合增減對帶等含義，這個含義在哪裡？其中爲了...
【English Translation】 English version: The following is a citation. It should not be easily forgotten, and should be carefully considered. The question and answer section is divided into three parts: Dharma (referring to the Buddha's teachings), Simile (referring to metaphors), and concluding meaning. The 'not one' mentioned in this chapter can be refuted with one example, and should have no other meaning. Lotus Sutra Profound Meaning Explanation and Commentary, Volume 18 Tripitaka, Volume 33, No. 1717, Lotus Sutra Profound Meaning Explanation and Commentary Lotus Sutra Profound Meaning Explanation and Commentary, Volume 19 Commentary by Shramana Zhanran of Tiantai Among the Five Periods of Teaching, there are two parts: first, clarifying the intention; second, beginning the chapter-by-chapter explanation. In the part clarifying the intention, there are also two parts: first, formally clarifying the intention; second, from 'But the Sage' onwards, describing the intention of the chapter division. The part clarifying the intention says 'If propagating the Lotus Sutra' to 'has deficiencies', meaning that the scriptures before the Lotus Sutra only interpret according to the text, and there is no deviation in the meaning; distinguishing the teachings according to the text is easy to understand in principle; if propagating the Lotus Sutra, it is necessary to distinguish the Five Periods of Teaching in the Buddha's lifetime, and explain the Buddha's original intention, where is this intention? Each scripture has its own essence, what is the purpose of this essence? What is the basis for clarifying the doctrine and its application? Therefore, in the previous explanation of doctrine and application, it was said that application is the application of the doctrine, and the doctrine is the essence of the substance, the name collectively indicates three aspects, and the teaching distinguishes four aspects, therefore, if the Lotus Sutra does not clarify the teaching, it will make the previous four aspects unable to be revealed, and if the four aspects are not revealed, the wonderful Dharma will be difficult to understand, so not clarifying the teaching is indeed deficient in principle. The second part is divided into five aspects: first, from 'But the Sage's intention' onwards, describing the general intention; second, from 'Previous generations' onwards, describing different interpretations; third, from 'Although crisscrossed' onwards, describing the difficulty of clarification; fourth, from 'However, the meaning does not' onwards, describing acceptance and rejection; fifth, from 'Nanyue' onwards, describing the judgment of teachings. Because the Sage's intention is difficult to understand, it is necessary to first explain the general intention. Because the interpretations of various masters are different, it is necessary to list their shortcomings one by one. Because none is completely correct, it is necessary to refute them one by one. Because it is not completely wrong, it is necessary to clarify acceptance and rejection, and only what has been verified can be followed, so according to Nanyue Huisi's correct judgment. Secondly, in the chapter-by-chapter explanation, there are two parts: first, listing the chapters; second, explaining. In the explanation, first is the general intention, roughly speaking, among the teachings of the five periods, the first four periods are established for specific objects, and there is no need to clearly establish the meaning of the amount of teachings, opening and closing, increasing and decreasing, pairing, etc., where is this meaning? Among them, for...
三：初明說之根本，次「說余」下正明大意，三「若能」下結勸。初文者，約佛自證本不可說，若被此土機緣，須假立聲教。
次正大意中四：初明教法優劣，次「其宿植」下明物機不同，三「如是」下明如來能鑒，四「又已今當」下明校量所說。初又二：初明余經當機當部，不涉始終；次「今經」下明今經化緣教旨始末，該攝遠近。初文又三：初總略標示，次「至如」下別明前後諸教，三「凡此」下總結諸教未窮。初如文。次文自五，即四時並涅槃。初云「至如華嚴」至「住上地上」者，今家為顯部中圓別二位不同，故云地住。新譯經中初會六品，只明如來現相、普賢三昧、世界藏海，第二會六品，前之五品但明人法名號、菩薩發問，為入住之端，第三會六品只說十住，第四會四品只說十行，第五會三品只說十向，第六會一品只說十地，第七會十一品只明十地勝進行耳，第八會明離世間一品，及以最後入法界品，只是令信善知識教，故知一經三十七品，俱明菩薩行位功德。言「圓別」者，住中多明圓融之相，行后多明歷別之相，而皆不明行位之意，不語初成頓說大旨。四含灼然說小而已，而亦不明說小之意，于大化不獲，垂以劣形，說以淺法，赴小機宜，豈非曲巧？方等折小，如〈弟子品〉，彈偏，如〈菩薩
【現代漢語翻譯】 現代漢語譯本： 三：首先闡明『說』的根本，其次從『說余』開始正式闡明大意，第三從『若能』開始總結勸勉。第一部分，是說佛陀的自證境界本來是不可說的，如果爲了適應此土的機緣，就必須藉助言語教誨。
其次，在闡明大意中分為四個部分：首先闡明教法的優劣，其次從『其宿植』開始闡明眾生根器的不同，第三從『如是』開始闡明如來能夠明鑑，第四從『又已今當』開始闡明衡量所說的教法。首先，又分為兩部分：首先闡明其他經典適應當時的根器和部分，不涉及始終；其次從『今經』開始闡明《華嚴經》教化因緣的教旨，從始至終，涵蓋遠近。首先，又分為三個部分：首先總括地標示，其次從『至如』開始分別闡明前後諸教，第三從『凡此』開始總結諸教未能窮盡。首先如文所示。其次，從五個方面來說，即四季和涅槃。首先說『至如華嚴』到『住上地上』，今家是爲了顯明《華嚴經》中圓教和別教兩種位次的不同，所以說地住。新譯經中，初會六品，只闡明如來現相、普賢三昧（Samadhi of Samantabhadra）、世界藏海，第二會六品，前面的五品只闡明人法名號、菩薩發問，作為入住的開端，第三會六品只說十住（Ten Abodes），第四會四品只說十行（Ten Practices），第五會三品只說十向（Ten Dedications），第六會一品只說十地（Ten Grounds），第七會十一品只闡明十地殊勝的修行，第八會闡明離世間一品，以及最後的入法界品，只是爲了讓人信奉善知識的教導，所以知道一部經三十七品，都闡明菩薩的行位功德。說『圓別』，是說在住位中多闡明圓融的相狀，在行位之後多闡明歷別的相狀，但都不闡明行位的意義，不談最初成就時頓說的宗旨。《四阿含經》（Agama Sutras）明確地說小乘，但也並不闡明說小乘的意義，對於大乘教化沒有獲得利益，所以才示現低劣的形象，說淺顯的法，適應小乘的根器，這難道不是一種權巧方便嗎？方等經（Vaipulya Sutras）呵斥小乘，如《弟子品》，彈斥偏頗，如《菩薩》
【English Translation】 English version: Three: Firstly, clarify the root of 'speaking'; secondly, starting from 'speaking of the rest', formally clarify the main idea; thirdly, starting from 'if able', conclude with exhortation. The first part is about how the Buddha's self-realized state is originally unspeakable, but if it is to suit the conditions of this land, it must rely on verbal teachings.
Secondly, in clarifying the main idea, it is divided into four parts: firstly, clarify the superiority and inferiority of the teachings; secondly, starting from 'their past planting', clarify the differences in beings' capacities; thirdly, starting from 'thus', clarify that the Tathagata (Thus Come One) is able to discern; fourthly, starting from 'also past present future', clarify the measurement of what is spoken. Firstly, it is further divided into two parts: firstly, clarify that other sutras are suitable for the conditions and parts of that time, not involving the beginning and the end; secondly, starting from 'this sutra', clarify the teaching purpose of the Avatamsaka Sutra (Flower Garland Sutra), from beginning to end, covering near and far. Firstly, it is further divided into three parts: firstly, generally indicate; secondly, starting from 'as for', separately clarify the teachings before and after; thirdly, starting from 'all these', summarize that the teachings have not been exhausted. Firstly, as the text shows. Secondly, it is discussed from five aspects, namely the four seasons and Nirvana (extinction). Firstly, saying 'as for the Avatamsaka Sutra' to 'abiding on the upper grounds', the present school is to show the difference between the two positions of the perfect teaching and the separate teaching in the Avatamsaka Sutra, so it says the ground of abiding. In the newly translated sutra, the first assembly of six chapters only clarifies the appearance of the Tathagata, the Samadhi of Samantabhadra (Universal Worthy), and the ocean of world treasures; the second assembly of six chapters, the first five chapters only clarify the names of people and Dharma (teachings), and the Bodhisattvas' questions, as the beginning of entering and abiding; the third assembly of six chapters only speaks of the Ten Abodes; the fourth assembly of four chapters only speaks of the Ten Practices; the fifth assembly of three chapters only speaks of the Ten Dedications; the sixth assembly of one chapter only speaks of the Ten Grounds; the seventh assembly of eleven chapters only clarifies the superior practice of the Ten Grounds; the eighth assembly clarifies the chapter on leaving the world, and the final chapter on entering the Dharma Realm, only to make people believe in the teachings of good teachers, so it is known that a sutra of thirty-seven chapters all clarifies the merits of the Bodhisattvas' practices and positions. Saying 'perfect and separate' means that in the Abodes, it mostly clarifies the aspects of perfect harmony, and after the Practices, it mostly clarifies the aspects of separate progression, but neither clarifies the meaning of the practices and positions, nor speaks of the purpose of the sudden teaching at the initial attainment. The Agama Sutras clearly speak of the Small Vehicle, but also do not clarify the meaning of speaking of the Small Vehicle, and have not gained benefit for the Great Vehicle teaching, so they manifest inferior forms, speak shallow Dharma, and suit the capacities of the Small Vehicle, is this not a skillful means? The Vaipulya Sutras rebuke the Small Vehicle, such as the 'Disciples Chapter', and criticize partiality, such as the 'Bodhisattva'
品〉；如〈觀眾生品〉，即是嘆大，稱歎文殊及凈名等，即是褒圓。又〈弟子品〉，用折不同，有用三教，如訶目連是嘆大；有用圓訶，如訶身子是褒圓；慈悲行愿如〈問疾品〉、〈佛道品〉；事理殊絕如〈不思議品〉，〈香積品〉等，是事殊絕，〈入不二法門品〉，是理殊絕，雖有此勝亦不明大小並席具對眾機等意。般若論通則通於三教，故曰「三人」。論別則獨在別圓，故云「獨進」。三教同被盡凈虛融，二乘之人無心悕取，鈍根菩薩推功上人，別教地前謂為別俗，圓眾自謂一切圓融，故使文中始自色心、終乎種智，融通遍入，而亦不說設教所以。別是不共，而不明一部有共不共意也。涅槃重施方便，又于經初已開常宗，斥奪三修十仙小證，中間廣答三十六問，廣辨菩薩五行十功，而亦少明用方便意。
結文，可知。
次明今經中二：先敘諸經以為綱目，次「但論」下明今經以為綱格。初文言「法門綱目」者，自法華已前諸經所明方便教門，如華嚴中別鹿苑四含，方等中三，般若中二，並是圓門綱目而已。雖諸部中有權有實而並不明權實本跡被物之意，故非大綱。故說法華唯存大綱，不事綱目。
次明今經者，欲明今經復先敘始末，方顯今妙。敘始末者，跡門以大通為元始，本門以本因為元始
【現代漢語翻譯】 現代漢語譯本： 〈品〉，例如〈觀眾生品〉，就是讚歎『大』，稱讚文殊（Manjusri，智慧的象徵）和凈名（Vimalakirti，維摩詰的別稱）等，就是褒揚『圓』。另外〈弟子品〉，運用折服的方式不同，有運用三教的，例如呵斥目連（Maudgalyayana，神通第一的佛陀弟子）是讚歎『大』；有運用圓教呵斥的，例如呵斥舍利子（Sariputra，智慧第一的佛陀弟子）是褒揚『圓』；慈悲行愿如〈問疾品〉、〈佛道品〉；事理殊勝絕妙如〈不思議品〉，〈香積品〉等，是事相殊勝絕妙，〈入不二法門品〉，是理體殊勝絕妙，雖然有這些殊勝之處，也沒有明確大小並列、具備應對各種根器眾生的意圖。《般若經》通達則通於三教，所以說『三人』。論及差別則只在別教和圓教，所以說『獨進』。三教共同被涵蓋，達到完全清凈虛融的境界，二乘之人沒有心思希求獲取，鈍根菩薩將功勞推給上人，別教菩薩在初地之前認為是別教的世俗，圓教大眾自認為一切圓融，因此使得文中從色心開始、到種智結束，融通遍入，但也沒有說明設立教法的緣由。別教是不共的，但沒有明確一部經有共與不共的含義。 《涅槃經》（Nirvana Sutra）重視施設方便，又在經文開始就開顯常宗，斥責奪取三修十仙的小證，中間廣泛回答三十六個問題，廣泛辨析菩薩的五行十功，但也很少說明運用方便的用意。 總結全文，就可以知道。 其次說明今經中的兩個方面：首先敘述諸經作為綱目，其次在『但論』下說明今經作為綱格。初文說『法門綱目』，是指法華經（Lotus Sutra）以前諸經所闡明的方便教門，如華嚴經（Avatamsaka Sutra）中區別鹿苑四含，方等經（Vaipulya Sutra）中三，般若經中二，都是圓門的綱目而已。雖然各部經中有權有實，但並沒有明確權實本跡被物的用意，所以不是大綱。所以說法華經只存大綱，不涉及綱目。 其次說明今經，想要說明今經，先敘述始末，才能彰顯今經的妙處。敘述始末，跡門以大通智勝佛（Mahābhijñājñānābhibhū，過去佛名）為元始，本門以本因為元始。
【English Translation】 English version: 〈Chapter〉; for example, 〈Chapter on Observing Living Beings〉, is to praise 'Greatness', praising Manjusri (Manjusri, symbol of wisdom) and Vimalakirti (Vimalakirti, another name for Vimalakirti) etc., is to commend 'Perfection'. Also, 〈Chapter on Disciples〉, uses different methods of subduing, some using the Three Teachings, such as rebuking Maudgalyayana (Maudgalyayana, the Buddha's disciple with the greatest supernatural powers) is to praise 'Greatness'; some using Perfect Teaching to rebuke, such as rebuking Sariputra (Sariputra, the Buddha's disciple with the greatest wisdom) is to commend 'Perfection'; compassionate conduct and vows are like 〈Chapter on Asking About Illness〉, 〈Chapter on the Buddha Path〉; the extraordinary and unsurpassed in matters and principles are like 〈Chapter on Inconceivable〉, 〈Chapter on Fragrant Accumulations〉 etc., are extraordinary and unsurpassed in matters, 〈Chapter on Entering the Dharma Gate of Non-Duality〉, is extraordinary and unsurpassed in principles, although there are these superior aspects, it does not clearly state the intention of Greatness and Smallness being side by side, possessing the ability to respond to the various capacities of sentient beings. The Prajna Sutra (Prajna Sutra) is universally connected to the Three Teachings, so it is said 'Three Persons'. When discussing differences, it is only in the Distinct Teaching and the Perfect Teaching, so it is said 'Advancing Alone'. The Three Teachings are commonly covered, reaching a state of complete purity and emptiness, people of the Two Vehicles have no intention of seeking to obtain, dull-rooted Bodhisattvas attribute merit to superiors, Bodhisattvas of the Distinct Teaching before the first ground consider it to be the mundane of the Distinct Teaching, the Perfect Teaching assembly considers everything to be perfectly integrated, thus causing the text to start from form and mind, ending with the wisdom of all kinds, integrating and penetrating everywhere, but it also does not explain the reason for establishing the teachings. The Distinct Teaching is uncommon, but it does not clearly state that a scripture has both common and uncommon meanings. The Nirvana Sutra (Nirvana Sutra) emphasizes the establishment of skillful means, and at the beginning of the scripture, it reveals the Eternal Doctrine, rebuking and seizing the small proofs of the Three Cultivations and Ten Immortals, in the middle, it extensively answers thirty-six questions, extensively distinguishes the Bodhisattva's Five Practices and Ten Merits, but it also rarely explains the intention of using skillful means. Concluding the text, one can know. Secondly, explaining the two aspects in this scripture: first, narrating the various scriptures as an outline, second, under 'But Discussing', explaining this scripture as a framework. The initial text says 'Outline of Dharma Gates', which refers to the expedient teachings explained in the scriptures before the Lotus Sutra (Lotus Sutra), such as distinguishing the Deer Park Four Agamas in the Avatamsaka Sutra (Avatamsaka Sutra), three in the Vaipulya Sutra (Vaipulya Sutra), and two in the Prajna Sutra, all of which are outlines of the Perfect Teaching. Although there are expedient and real teachings in each scripture, they do not clearly state the intention of the expedient and real, original traces being applied to beings, so it is not a major outline. Therefore, it is said that the Lotus Sutra only retains the major outline, without involving the outlines. Secondly, explaining this scripture, wanting to explain this scripture, first narrating the beginning and end, in order to reveal the wonderfulness of this scripture. Narrating the beginning and end, the Trace Gate takes Mahābhijñājñānābhibhū (Mahābhijñājñānābhibhū, the name of a past Buddha) as the origin, the Root Gate takes the original cause as the origin.
，今日以初成為元始，大通已后本成已來如是中間節節施化，皆以漸頓適物機情，若大若小皆為取物機而與法差別。若今日中間言取與者，華嚴已后法華之前，觀機為取，逗物為與，適者得也，謂得時而用；諸經不爾未為大體。次「大事」下正明今經，「說教」等者，明今經是一代之綱格，「格」正也。「大化」等者，明一化之極，「筌」字應從竹，「蹄」字如《止觀》記。
次明物機不同中又二：先明四種根性不同，次明今經純一根性教意綱紀。初文自為四意，從「其宿植」去正出今經，敘於一代用教之意，故前文云「始從華嚴至般若來，皆不說于設教之意」，故從此下騰今經意，述一代教用與之由，故初說華嚴意在大根，言不涉小則三意未周，一不攝小機，二不開權，三不發跡。從「其不堪者」去，說阿含教，意在於小，亦有三意未周，一不涉大機，餘二如前。從「既得道已」去，說方等教具明大小，總有二意，一逗大逗小，二以大斥小，亦三意未周，一者不明逗緣彈斥之意，餘二同前。從「若宜兼通」去，說般若教，亦有二意，一通被大小，二洮汰付財，亦三意未周，一者無通被洮汰之意，餘二同前。
次文二：初明開顯，次結成綱紀。從「過此難已」去唯至法華說前教意、顯今教意，故云「過此
【現代漢語翻譯】 現代漢語譯本：今天以最初的成就作為元始，從大通如來之後，直到現在，中間的各個階段的施化，都是根據眾生的根器和情感，或漸或頓地進行教化。無論是大的還是小的根器，都是爲了適應眾生的根器而給予不同的佛法。如果說今天中間所說的『取』和『與』，是指《華嚴經》之後、《法華經》之前，觀察眾生的根器而『取』，迎合眾生的需求而『與』，適合的就能得到，也就是把握時機而運用。其他的經典則不是這樣，沒有形成一個大的體系。接下來『大事』之後，正是說明這部經（《法華經》）。『說教』等，說明這部經是一代時教的綱領和準則，『格』就是準則的意思。『大化』等，說明一代教化的極致。『筌』字應該從竹字頭，『蹄』字的用法如同《止觀》中的記載。 接下來闡明眾生的根器不同，又分為兩部分：首先闡明四種根性的不同，其次闡明這部經是純一根性的教義綱紀。第一部分分為四個方面，從『其宿植』開始，正式闡述這部經，敘述在一代時教中運用教化的意圖，所以前面說『從《華嚴經》到《般若經》，都沒有說到設立教化的意圖』，因此從這裡開始，突出這部經的意圖，敘述一代時教的運用和原因。所以首先說《華嚴經》的意圖在於大根器，言語不涉及小根器，那麼三個意圖就沒有周全：一是不攝受小根器，二是不開顯權巧方便，三是不開顯佛的本地。從『其不堪者』開始，說《阿含經》的教義，意圖在於小根器，也有三個意圖沒有周全：一是不涉及大根器，其餘兩個和前面一樣。從『既得道已』開始，說《方等經》的教義，詳細說明大小根器，總共有兩個意圖：一是適應大根器和小根器，二是用大根器來貶斥小根器，也有三個意圖沒有周全：一是沒有說明適應因緣和彈斥的意圖，其餘兩個和前面一樣。從『若宜兼通』開始，說《般若經》的教義，也有兩個意圖：一是普遍攝受大小根器，二是淘汰不合格的，交付財物，也有三個意圖沒有周全：一是沒有普遍攝受和淘汰的意圖，其餘兩個和前面一樣。 接下來的部分分為兩部分：首先闡明開顯，其次總結成綱紀。從『過此難已』開始，只有到了《法華經》才說出之前的教義意圖，顯現出現在的教義意圖，所以說『過此』。
【English Translation】 English version: Today, taking the initial accomplishment as the origin, from the time after the Tathagata Mahābhijñā-jñānābhibhū (Greatly Wise and Surpassing Knowledge) until now, the stages of teaching and transformation in between have all been based on the faculties and emotions of sentient beings, sometimes gradual and sometimes sudden. Whether the faculties are great or small, the Dharma is given differently to suit the faculties of sentient beings. If the 'taking' and 'giving' mentioned in the middle today refer to the period after the Avataṃsaka Sūtra (Flower Garland Sutra) and before the Lotus Sūtra, 'taking' means observing the faculties of sentient beings, and 'giving' means catering to the needs of sentient beings. What is suitable is obtained, which means using it at the right time. Other sutras are not like this; they have not formed a comprehensive system. Next, after 'great matter', it is precisely explaining this sutra (the Lotus Sūtra). 'Teaching' and so on, indicate that this sutra is the outline and standard of the teachings of a lifetime. 'Standard' means correctness. 'Great transformation' and so on, indicate the ultimate of a lifetime of teaching. The character 'quán' (fish trap) should have the bamboo radical, and the usage of the character 'tí' (hoof) is as recorded in the Mohe Zhiguan (Great Calming and Contemplation). Next, clarifying the differences in the faculties of sentient beings is divided into two parts: first, clarifying the differences in the four types of natures; second, clarifying that this sutra is the doctrinal outline of the pure and singular nature. The first part is divided into four aspects. Starting from 'their accumulated roots', it formally expounds this sutra, narrating the intention of using teachings in a lifetime of teaching. Therefore, it was said earlier, 'From the Avataṃsaka Sūtra to the Prajñāpāramitā Sūtras (Perfection of Wisdom Sutras), the intention of establishing teachings was not mentioned.' Therefore, from here onwards, it highlights the intention of this sutra, narrating the use and reasons for a lifetime of teaching. Therefore, it first says that the intention of the Avataṃsaka Sūtra lies in great faculties. If the words do not involve small faculties, then three intentions are not complete: first, it does not embrace small faculties; second, it does not reveal expedient means; third, it does not reveal the origin of the Buddha. Starting from 'those who are incapable', it speaks of the teachings of the Agama Sūtras, the intention of which lies in small faculties. There are also three intentions that are not complete: first, it does not involve great faculties; the other two are the same as before. Starting from 'having attained the Way', it speaks of the teachings of the Vaipulya Sūtras (Extensive Sutras), explaining both great and small faculties in detail. There are a total of two intentions: first, to suit both great and small faculties; second, to criticize small faculties with great faculties. There are also three intentions that are not complete: first, it does not explain the intention of suiting conditions and criticizing; the other two are the same as before. Starting from 'if it is appropriate to combine and connect', it speaks of the teachings of the Prajñāpāramitā Sūtras, which also have two intentions: first, to universally embrace both great and small faculties; second, to eliminate the unqualified and entrust wealth. There are also three intentions that are not complete: first, there is no intention of universally embracing and eliminating; the other two are the same as before. The following part is divided into two parts: first, clarifying the revelation; second, summarizing into an outline. Starting from 'beyond this difficulty', only when it comes to the Lotus Sūtra does it speak of the intention of the previous teachings, revealing the intention of the present teachings. Therefore, it says 'beyond this'.
已后」。定之以父子，開權人也。付之以家業，委權實法也。此約跡門開權顯實。次拂之以權跡、顯之以實本，此本門開跡顯本也。此即法華之大綱。今家之撮要不過數行而已，收一代教法，出法華文心，辨諸教所以，請有眼者委悉尋之。勿云法華漸圓不及華嚴頓極，當知法華約部則尚破華嚴般若，約教則尚破別教後心，如此教旨豈同外人因中有果等而為匹類耶？一一文中皆先述教意，次引文證。
次「當知」下結成今經綱紀，中三：先法，次譬，三引無量義意以合譬。若無諸數將何以紀定？若不紀定將何以結歸？若不結歸則佛意杳漫，若無諸數則化儀不周。故開權顯實即彼所行是菩薩道，開跡顯本本跡雖殊不思議一。
三明佛意鑒機中二：先明鑑機來久，次「當知」下明佛意難測。初文又二：初總述，次別指。初文言「法身地」等者，自本地真因初住已來，遠鑒今日乃至未來大小眾機，故云「本行菩薩道時所成壽命今猶未盡」，豈今日跡中草座木樹方鑒今日大小機耶？次「文云」下別明鑑機，以今日之事驗久遠之智，一代始成四十餘年，豈能令彼世界塵數菩薩萬億諸大聲聞便悟大道，現獲無生色聲之益略難稱紀，故知今日逗會赴昔成熟之機，況若種若脫非言可盡？于中又二：初略明始終一期佛意，次「
【現代漢語翻譯】 已后』。定之以父子，開權人也。付之以家業，委權實法也。這講述的是在跡門中，通過開顯方便之權，來彰顯真實之法。接下來，拂去權宜之跡，顯明真實之本，這是在本門中，通過開顯權宜之跡，來彰顯根本之法。這就是《法華經》的大綱。如今我們所總結的要點不過寥寥數行，卻囊括了一代教法，闡明了《法華經》的文心，辨析了各種教義的由來。希望有識之士仔細探尋其中奧妙。不要說《法華經》是漸教圓融，不如《華嚴經》的頓教至極。要知道，《法華經》就其經文部分而言，尚且能破斥《華嚴經》和《般若經》，就其教義而言，尚且能破斥別教的後心。這樣的教旨，豈能與外道所說的『因中有果』等同而論？每一段文字中，都先闡述教義，再引用經文來佐證。 其次，『當知』以下總結了本經的綱紀，分為三部分：首先是法，其次是譬喻，第三是引用《無量義經》的含義來與譬喻相合。如果沒有諸多的數字，將用什麼來紀定？如果不紀定，將用什麼來總結歸納？如果不總結歸納，那麼佛的意圖就會杳渺難尋。如果沒有諸多的數字，那麼教化的儀軌就不完備。所以，開權顯實就是他們所行的是菩薩道，開跡顯本，本跡雖然不同，但其不可思議之處卻是一致的。 第三部分闡明佛以智慧鑑別根機，分為兩部分：首先闡明鑑別根機由來已久，其次是『當知』以下闡明佛的意圖難以測度。第一部分又分為兩部分：首先是總述，其次是分別指明。總述中說『法身地』等，指的是從本地真因初住以來，就已遠遠地鑑別了今日乃至未來大小眾生的根機，所以說『本行菩薩道時所成就的壽命至今尚未窮盡』，難道是今日在跡門中的草座木樹，才開始鑑別今日的大小根機嗎？其次，『文云』以下分別闡明鑑別根機，用今日之事來驗證久遠的智慧。一代教法開始四十餘年，豈能讓那些世界如塵沙般眾多的菩薩和萬億諸大聲聞，便領悟大道，立即獲得無生的色聲之利益，這難以計數。所以知道今日的逗機說法，是爲了應和昔日成熟的根機，更何況是種善根和脫離苦難，豈是言語可以窮盡的？其中又分為兩部分：首先是簡略地闡明始終一期的佛意，其次是
【English Translation】 『Thereafter』. Determining with father and son, it opens the expedient. Entrusting with family business, it entrusts the true Dharma. This speaks of opening the expedient to reveal the real in the Trace Gate. Next, brushing away the traces of the expedient and revealing the real root, this is opening the traces to reveal the root in the Origin Gate. This is the outline of the Lotus Sutra. Now, the summary of our school is only a few lines, encompassing the teachings of a lifetime, revealing the heart of the Lotus Sutra, and distinguishing the reasons for various teachings. May those with eyes seek it out in detail. Do not say that the Lotus Sutra is a gradual and complete teaching, inferior to the sudden and ultimate teaching of the Avatamsaka Sutra. Know that the Lotus Sutra, in terms of its text, still surpasses the Avatamsaka and Prajna Sutras, and in terms of its doctrine, still surpasses the later mind of the Separate Teaching. How can such a doctrine be compared to the heretical view of 『cause containing effect』? In each passage, the teaching is first stated, then the text is cited as evidence. Next, 『Know that』 below concludes the outline of this sutra, in three parts: first, the Dharma; second, the parable; and third, quoting the meaning of the Immeasurable Meanings Sutra to match the parable. If there are no numbers, what will be used to determine? If it is not determined, what will be used to conclude? If it is not concluded, then the Buddha』s intention will be vague. If there are no numbers, then the teaching methods will not be complete. Therefore, opening the expedient to reveal the real is the Bodhisattva path they practice, and opening the traces to reveal the root, although the root and traces are different, their inconceivable nature is one. Third, clarifying the Buddha』s intention in discerning the capacity of beings, in two parts: first, clarifying that discerning the capacity of beings has been long-standing; second, 『Know that』 below clarifies that the Buddha』s intention is difficult to fathom. The first part is again in two parts: first, a general statement; second, a specific indication. The general statement says 『Dharma-body ground』 and so on, referring to the fact that from the initial dwelling of the true cause in the original ground, the Buddha has long discerned the capacities of all beings, great and small, of today and the future. Therefore, it is said that 『the lifespan attained when practicing the Bodhisattva path in the past has not yet ended』. Is it only today, in the Trace Gate, that the grass seat and wooden trees begin to discern the capacities of beings? Second, 『The text says』 below specifically clarifies the discernment of capacity, using today』s events to verify the wisdom of the distant past. The teachings of a lifetime began forty years ago, how could it be possible for those countless Bodhisattvas and trillions of great Sravakas in those worlds to immediately awaken to the Great Path and immediately obtain the benefit of non-arising color and sound, which is difficult to describe? Therefore, know that today』s skillful teaching is to respond to the mature capacities of the past, let alone the planting of good roots and the liberation from suffering, which cannot be fully expressed in words? Within this, there are again two parts: first, a brief clarification of the Buddha』s intention throughout his life; second,
信解」下重牒信解領鑑證成。初文又三：初明佛垂世本意，意雖知小而在大；次文云「慇勤」下明用小化本意，意雖知大而用小；三文云「諸佛」下明適機化儀佛意本暢，非始靈鷲其心泰然。次信解文具足五時，初華嚴時大機未起，以佛遠鑒令見而復遙。次於窗牖中下知小機先熟，故遙而不捨，所以密遣將護大機，故體業領付其意在茲。
次「當知」下結，中二：先正結，次「文云」下引證。
四明校量中二：先引〈法師品〉與一代校量，次「將說」下以疑請文與諸經校量。初文可知。次文中二：先明與諸經一向異，次唯華嚴與法華經廣辨同異。初文中「三止四請」者，〈方便品〉初佛止嘆云：止舍利弗！不須復說。次舍利弗騰眾心請；次佛止云：止止不須復說，恐驚疑故。二舍利弗騰宿根利，是故復請；三佛復止舍利弗護增上慢故。三舍利弗復騰宿慧益多，是故更請；四如來許說，四身子愿聞。「亦無疑網」等者，余經雖亦有請有止，不同此經三乘四眾天龍咸有疑請，致請為往、佛止為復，皆至於三，名為慇勤。「說諸方等，觀文可知」者，且如說《方等陀羅尼》時，初敘雷音比丘為九十二億魔之所掩蔽，華聚菩薩請佛救護，佛便許以摩訶袒持調伏彼魔，后說滅罪修行方法。如說《凈名》，初因命問疾
【現代漢語翻譯】 現代漢語譯本： 『信解』之後，再次強調信解，以領會鑑證的成就。初文分為三部分：首先闡明佛陀降世的本意，其意雖看似微小，實則宏大；其次，『慇勤』之後闡明用小乘教化引導至本意（大乘），其意雖看似宏大，實則從小處著手；第三，『諸佛』之後闡明佛陀適應時機的教化方式，佛陀的本意得以暢達，並非始於靈鷲山，佛陀的心境始終泰然自若。其次，信解文包含了五個時期，最初是華嚴時，大乘根機尚未成熟，佛陀以其深遠的智慧，令眾生得見卻又保持遙遠。其次，從窗戶中得知小乘根機已經成熟，因此雖遙遠卻不捨棄，所以秘密派遣將護大乘根機，其深意就在於此。 其次，『當知』之後是總結，分為兩部分：先是正面總結，其次，『文云』之後是引用論證。 第四，闡明校量，分為兩部分：首先引用《法師品》與一代時教進行校量，其次，『將說』之後以疑問請求之文與諸經進行校量。初文可知。其次的文中分為兩部分：首先闡明與諸經一向不同，其次只有《華嚴經》與《法華經》廣泛辨析同異。初文中，『三止四請』指的是，《方便品》最初佛陀阻止舍利弗，嘆息道：停止吧，舍利弗！不必再說了。其次，舍利弗發動大眾之心請求；其次，佛陀阻止道：停止吧，停止吧，不必再說了，恐怕引起驚疑。第二次，舍利弗發動宿世善根，所以再次請求；第三次，佛陀再次阻止舍利弗，是爲了保護增上慢者。第三次，舍利弗再次發動宿世智慧，利益眾多，所以再次請求；第四次，如來允許宣說，四眾弟子都願意聽聞。『亦無疑網』等，其他的經典雖然也有請求和阻止，但不同於此經，三乘、四眾、天龍都存在疑問和請求，導致請求是爲了前往，佛陀阻止是爲了返回，都達到了三次，稱為慇勤。『說諸方等，觀文可知』，例如在宣說《方等陀羅尼》時，最初敘述雷音比丘被九十二億魔所掩蔽，華聚菩薩請求佛陀救護，佛陀便允許以摩訶袒持調伏那些魔，之後宣說滅罪修行的方法。例如宣說《維摩詰經》，最初因為命人問疾。
【English Translation】 English version: Following 'Faith and Understanding,' the text reiterates faith and understanding to grasp the accomplishment of authentication. The initial passage is divided into three parts: first, it elucidates the Buddha's original intention in descending into the world, an intention that, while seemingly small, is actually grand; second, after 'earnestly,' it clarifies the intention of using the small (vehicle) to guide towards the original intention (the Great Vehicle), an intention that, while seemingly grand, starts from the small; third, after 'all Buddhas,' it clarifies the Buddha's skillful means of teaching according to the occasion, allowing the Buddha's original intention to be fully realized, not just beginning at Vulture Peak, with the Buddha's mind always serene. Next, the passage on faith and understanding encompasses five periods, initially the Avatamsaka (Huayan) period, when the capacity for the Great Vehicle had not yet matured, and the Buddha, with his far-reaching wisdom, allowed beings to see but remain distant. Second, from the window, it is known that the capacity for the Small Vehicle has matured first, so although distant, it is not abandoned, and thus the Great Vehicle is secretly protected and cared for, with the intention lying in this. Next, after 'know,' is the conclusion, divided into two parts: first, the direct conclusion, and second, after 'the text says,' is the citation of evidence. Fourth, clarifying the comparison, divided into two parts: first, citing the 'Teacher of the Dharma' chapter to compare with the entire teaching of a lifetime; second, after 'about to speak,' using the text of questioning and requesting to compare with various sutras. The initial passage is understandable. The second passage is divided into two parts: first, clarifying that it is consistently different from various sutras; second, only the Avatamsaka Sutra and the Lotus Sutra extensively analyze similarities and differences. In the initial passage, 'three stops and four requests' refers to the fact that in the 'Expedient Means' chapter, the Buddha initially stops Shariputra, lamenting: Stop, Shariputra! There is no need to speak further. Next, Shariputra motivates the minds of the assembly to request; next, the Buddha stops, saying: Stop, stop, there is no need to speak further, for fear of causing doubt and confusion. The second time, Shariputra motivates the roots of past lives, so he requests again; the third time, the Buddha stops Shariputra again, in order to protect those with increased arrogance. The third time, Shariputra again motivates the wisdom of past lives, benefiting many, so he requests again; the fourth time, the Tathagata allows the teaching, and the fourfold assembly is willing to listen. 'Also without doubts and nets,' etc., other sutras, although also have requests and stops, are different from this sutra, where the three vehicles, four assemblies, gods, and dragons all have doubts and requests, leading to requests for going forth and the Buddha stopping for returning, all reaching three times, called earnest. 'Speaking of various Vaipulya (Fangdeng) sutras, observing the text can reveal,' for example, when speaking of the Vaipulya Dharani, it initially narrates that the Thunder Sound Bhikshu was obscured by ninety-two billion demons, and the Flower Cluster Bodhisattva requested the Buddha to rescue him, and the Buddha then allowed Mahatandri to subdue those demons, and then spoke of the methods of eradicating sins and cultivating practice. For example, when speaking of the Vimalakirti Sutra, it initially began with sending someone to inquire about illness.
述昔被彈，文殊承旨，廣論因疾調伏慰喻，此等諸文由問疾生，已下諸文，次第而起，不云再請，何況至三？「說大品時，猶酬梵請」者，如《大品》中，如來自敷師子之座，入王三昧，身份次第放於六百萬億光明，放光明已，復入師子游戲三昧，現神變已，令無量人各各謂佛獨為我說，十方世界亦復如是。此中無請，仍用梵王初通請竟，是故此說猶酬梵王。所言「猶」者，佛初成道，梵王初請，請意既遠，鹿苑方等未稱梵心，故至般若尚酬初請。故知三請，唯獨法華，驗不虛矣。
次與《華嚴》對辨者，今一家意，豈欲貶於法界融通、普賢遍入、文殊彌勒妙用無邊耶？但據彼部文猶帶行布，序首結集，自云始成，存行布故，仍未開權；言始成故，尚未發跡。此之二義，文意之綱骨、教法之心髓，而彼部不開不拂，焉知化跡無優劣耶？圓理無殊，故今許云「可為連類」，斥人師不了，故復論之。于中為二：初總明同異，次別比決。初連類者，如《華嚴》中說十住時，有十慧菩薩，法慧為首；說十行時，有十林菩薩，功德林為首；說十向時，有十幢菩薩，金剛幢為首，並云承佛力說；至說十地時，有三十六菩薩，皆以藏為名，金剛藏為首、解脫月居末。是金剛藏入大智慧光明三昧，十方皆爾。從三昧起，告諸菩薩
【現代漢語翻譯】 現代漢語譯本：
過去（佛）被誹謗時，文殊菩薩奉佛旨意，廣泛地論述因病而調伏、慰問等事宜，這些經文都是由問疾而生，以下的經文，次第而起，沒有說再次請求（佛說法），更何況是三次？『說《大品般若經》時，仍然是酬謝梵天王的請求』，就像《大品般若經》中，如來自己鋪設獅子座，進入王三昧（一切三昧之王），身體的各個部分次第放出六百萬億光明，放出光明后，又進入師子游戲三昧（如獅子般自在無畏的三昧），顯現神通變化后，讓無量的人各自認為佛是單獨為自己說法，十方世界也是這樣。這裡面沒有（梵天王的）請求，仍然是用梵天王最初普遍的請求完畢（來解釋），所以說這是仍然酬謝梵天王。所說的『猶』字，是說佛最初成道時，梵天王最初請求（佛說法），請求的意義深遠，（但）鹿苑（初轉法輪）和方等（時期所說經典）還沒有符合梵天王的心意，所以到了般若（時期）還在酬謝最初的請求。所以知道三次請求（佛說法），唯獨《法華經》，驗證了（這個說法）不虛假。
其次是與《華嚴經》對比辨析，現在（天臺）一家的意思，難道是想要貶低法界融通、普賢菩薩的普遍涉入、文殊菩薩和彌勒菩薩的妙用無邊嗎？只是根據《華嚴經》的經文仍然帶有行布（修行次第）的痕跡，序分和結集（的部分），自己說（佛法）是剛開始成就，因為存在行布的緣故，仍然沒有開權顯實；說剛開始成就的緣故，還沒有顯發（佛的）本地（果位）。這兩種意義，是經文意義的綱骨、教法的心髓，而《華嚴經》沒有開顯也沒有拂拭（這些意義），怎麼知道化跡（佛的應化事蹟）沒有優劣呢？圓融的道理沒有差別，所以現在允許說『可以作為連類（參考）』，斥責（那些）人師不瞭解（這些道理），所以再次論述這些。其中分為兩部分：首先總的說明相同和不同，其次分別比較決斷。首先是連類（參考），比如《華嚴經》中說十住（菩薩的十個住位）時，有十位慧菩薩，以法慧菩薩為首；說十行（菩薩的十種修行）時，有十位林菩薩，以功德林菩薩為首；說十向（菩薩的十種迴向）時，有十位幢菩薩，以金剛幢菩薩為首，都說（這些菩薩）是承佛的威力而說；到說十地（菩薩的十個階位）時，有三十六位菩薩，都以『藏』為名，以金剛藏菩薩為首，解脫月菩薩居於末位。是金剛藏菩薩進入大智慧光明三昧（大智慧所發出的光明），十方世界都是這樣。從三昧中出來，告訴各位菩薩：
【English Translation】 English version:
In the past, when (the Buddha) was slandered, Manjushri (文殊, Bodhisattva of wisdom) received the Buddha's decree and extensively discussed the pacification and consolation related to illness. These texts arose from inquiries about illness, and the texts that follow arose in sequence. There is no mention of a second request (for the Buddha to speak), let alone three. 'When speaking the Mahaprajnaparamita Sutra (大品般若經), it was still in response to Brahma's request,' just as in the Mahaprajnaparamita Sutra, the Tathagata (如來, 'Thus Gone One', an epithet of the Buddha) himself arranges the lion's seat, enters the King Samadhi (王三昧, the king of all samadhis), and each part of his body sequentially emits six million trillion rays of light. After emitting the light, he enters the Lion's Play Samadhi (師子游戲三昧, samadhi of fearlessness and freedom like a lion), manifests miraculous transformations, and causes countless people to each think that the Buddha is speaking solely for them, and the same is true in the ten directions. There is no request (from Brahma) here, but it is still explained as fulfilling Brahma's initial universal request. Therefore, it is said that it is still in response to Brahma. The word 'still' indicates that when the Buddha first attained enlightenment, Brahma initially requested (the Buddha to teach). The meaning of the request was profound, but the Deer Park (where the first turning of the Dharma wheel occurred) and the Vaipulya (方等, a category of sutras) teachings did not yet satisfy Brahma's heart. Therefore, even in the Prajna (般若, wisdom) period, he was still responding to the initial request. Thus, it is known that the three requests (for the Buddha to teach) are unique to the Lotus Sutra (法華經), verifying that (this statement) is not false.
Next is the comparison and analysis with the Avatamsaka Sutra (華嚴經). Does the current intention of (the Tiantai) school want to denigrate the interpenetration of the Dharmadhatu (法界, the realm of reality), the universal pervasiveness of Samantabhadra (普賢, Bodhisattva of Universal Goodness), and the boundless wonderful functions of Manjushri (文殊) and Maitreya (彌勒, the future Buddha)? It is only based on the fact that the text of the Avatamsaka Sutra still carries traces of sequential practice (行布, the order of practice). The introduction and conclusion (of the sutra) themselves state that (the Dharma) is just beginning to be accomplished. Because of the existence of sequential practice, it still has not opened the provisional to reveal the real (開權顯實). Because it says it is just beginning to be accomplished, it has not yet revealed (the Buddha's) original (果位, fruit of Buddhahood). These two meanings are the framework of the meaning of the text and the essence of the teachings. The Avatamsaka Sutra does not reveal or refute (these meanings). How can one know that the manifested traces (化跡, the Buddha's manifested activities) have no superior or inferior aspects? The principle of perfect integration has no difference, so it is now permissible to say 'can be used as a connection (for reference),' rebuking (those) teachers who do not understand (these principles), so these are discussed again. Among them, it is divided into two parts: first, a general explanation of the similarities and differences, and second, a separate comparison and judgment. First, the connection (for reference), such as in the Avatamsaka Sutra when speaking of the Ten Abodes (十住, ten stages of bodhisattva development), there are ten Wisdom Bodhisattvas, with Dharma Wisdom Bodhisattva (法慧) as the leader; when speaking of the Ten Practices (十行, ten types of bodhisattva practice), there are ten Forest Bodhisattvas, with Merit Forest Bodhisattva (功德林) as the leader; when speaking of the Ten Dedications (十向, ten directions of dedication of merit), there are ten Banner Bodhisattvas, with Vajra Banner Bodhisattva (金剛幢) as the leader, all saying that (these bodhisattvas) speak by the power of the Buddha; when speaking of the Ten Grounds (十地, ten stages of bodhisattva realization), there are thirty-six Bodhisattvas, all named with 'Garbha' (藏, womb or store), with Vajra Garbha Bodhisattva (金剛藏) as the leader and Liberation Moon Bodhisattva (解脫月) at the end. It is Vajra Garbha Bodhisattva who enters the Great Wisdom Light Samadhi (大智慧光明三昧, samadhi of great wisdom light), and the same is true in the ten directions. Arising from the samadhi, he tells the Bodhisattvas:
言廣大如法界等，次列十地名竟，云三世十方諸佛無有不說此十地者，一切菩薩隨順佛說，作是說已默然而住，一切菩薩聞是語已渴仰欲聞，各各念言何故金剛藏菩薩說十地名已默然而住？眾中有菩薩名解脫月，知眾心念，說五行偈請金剛藏，金剛藏復說六行偈止云，眾生少信故我默然。解脫月復請云：大眾直心清凈善修助道種諸善根(云云)。金剛藏復止云：眾雖清凈不久行者，智慧未明瞭。解脫月復請云：諸佛皆護念愿說十地義，諸菩薩同聲偈請，諸佛放光照，光中偈贊竟。金剛藏複稱嘆十地義深妙難思謙退已，次方乃云承佛力說，復誡眾令諦聽恭敬。又云：我之所說者如大海之一渧，次方廣說十地功德等。此乃三請兩止，猶闕《法華》一請一止，故云「連類」。況《法華》所請獨顯本跡一實長遠耶？又連類者，但云止請、不云所說之法，法非連類，不可為儔。而人師偏著，謂加於《法華》者，自古弘經論師不曉佛意，唯見《華嚴》事廣文長菩薩致請，而謂《華嚴》加勝《法華》，近代已來讀山門教者，仍有此說。誤哉！誤哉！況以人師但以請主勝劣相形，不云法門觀智勝此，而近代匠者更以教體謂勝《法華》，豈非誤耶？總明同異竟。
次「身子」下別比決，中三：初正此決，次「彼以」下明比決意，三
【現代漢語翻譯】 現代漢語譯本：
經文中說十地之名廣大如法界等，依次列舉了十地的名稱后，說三世十方諸佛沒有不說這十地的，一切菩薩都隨順佛的教導，這樣說完就沉默不語。一切菩薩聽了這些話后，都渴望聽聞，各自心中想著：為什麼金剛藏菩薩說了十地的名稱后就沉默不語呢？
大眾中有一位菩薩名叫解脫月（菩薩名），他知道大眾的心念，說了五行偈來請求金剛藏菩薩。金剛藏菩薩又說了六行偈來阻止，說因為眾生缺少信心，所以他才默然不語。解脫月菩薩又請求說：大眾以正直的心清凈地修習，善於修習助道的各種善根（等等）。金剛藏菩薩又阻止說：大眾雖然清凈，但修行時間不長，智慧還未明瞭。
解脫月菩薩又請求說：諸佛都護念著，希望您能宣說十地的意義。諸菩薩同聲用偈頌請求，諸佛放出光明照耀，在光明中用偈頌讚嘆完畢。金剛藏菩薩又稱歎十地義理深妙難以思議，謙虛退讓之後，這才說承蒙佛力才敢宣說，又告誡大眾要仔細聽聞，恭敬受教。又說：我所說的，就像大海中的一滴水。然後才廣泛地宣說十地的功德等等。這乃是三請兩止，還缺少《法華經》的一請一止，所以說『連類』。
更何況《法華經》所請的是獨顯本跡一實長遠之理呢？而且所說的連類，只是說阻止和請求，沒有說所說的法，法不是連類，不可相提並論。而人師偏執，認為超過了《法華經》，自古以來弘揚經論的法師不瞭解佛的真意，只看到《華嚴經》事相廣大，文辭冗長，菩薩多次請求，就認為《華嚴經》勝過《法華經》，近代以來讀山門教義的人，仍然有這種說法。錯誤啊！錯誤啊！況且人師只是以請法者的勝劣來比較，沒有說在法門觀智上勝過《法華經》，而近代的工匠更以教體來說勝過《法華經》，難道不是錯誤嗎？總的來說明了相同和不同之處。
接下來，在『身子』之下分別進行比較和決斷，其中分為三部分：首先是正式的決斷，其次在『彼以』之下說明比較決斷的用意，第三部分... English version:
The text states that the names of the Ten Grounds (Daśabhūmi) are as vast as the Dharma Realm (Dharmadhātu), and after listing the names of the Ten Grounds in order, it says that all Buddhas of the three times and ten directions speak of these Ten Grounds, and all Bodhisattvas follow the Buddha's teachings. After saying this, they remain silent. All Bodhisattvas, upon hearing these words, eagerly desire to hear more, each thinking in their hearts: Why did Vajragarbha Bodhisattva (Diamond Womb Bodhisattva) remain silent after speaking the names of the Ten Grounds?
Among the assembly, there was a Bodhisattva named Vimukticandra (Moon of Liberation), who knew the thoughts of the assembly, and spoke five lines of verse to request Vajragarbha Bodhisattva. Vajragarbha Bodhisattva then spoke six lines of verse to stop him, saying that because sentient beings lack faith, he remained silent. Vimukticandra Bodhisattva then requested again, saying: The assembly practices with an upright mind, purely and diligently, cultivating various roots of goodness that aid the path (etc.). Vajragarbha Bodhisattva stopped him again, saying: Although the assembly is pure, their practice is not long-lasting, and their wisdom is not yet clear.
Vimukticandra Bodhisattva then requested again, saying: All Buddhas protect and remember, hoping that you will explain the meaning of the Ten Grounds. The Bodhisattvas requested in unison with verses, and the Buddhas emitted light, and after praising in verses within the light, Vajragarbha Bodhisattva praised the profound and inconceivable meaning of the Ten Grounds, and after humbly declining, he then said that he dared to speak relying on the Buddha's power, and again warned the assembly to listen carefully and respectfully. He also said: What I speak of is like a drop of water in the ocean. Then he extensively explained the merits of the Ten Grounds, etc. This is three requests and two stops, still lacking the one request and one stop of the Lotus Sutra, so it is called 'connecting categories'.
Moreover, what the Lotus Sutra requests is the exclusive revelation of the principle of the original trace, the one reality, and the long duration? Furthermore, the so-called connecting categories only refers to stopping and requesting, and does not refer to the Dharma being spoken. The Dharma is not a connecting category and cannot be compared. However, the teacher is biased, thinking that it surpasses the Lotus Sutra. Since ancient times, teachers who propagate the scriptures have not understood the Buddha's true intention, only seeing that the Avatamsaka Sutra has vast affairs, lengthy texts, and Bodhisattvas making many requests, and thus think that the Avatamsaka Sutra surpasses the Lotus Sutra. Since modern times, those who study the teachings of the mountain gate still hold this view. How wrong! How wrong! Moreover, the teacher only compares the superiority or inferiority of the requester, and does not say that it surpasses the Lotus Sutra in terms of Dharma gate contemplation and wisdom, and modern craftsmen even say that the teaching body surpasses the Lotus Sutra. Isn't this a mistake? In summary, the similarities and differences are explained.
Next, under 'Śāriputra', a separate comparison and judgment is made, which is divided into three parts: first, the formal judgment; second, under 'He uses', the intention of the comparison and judgment is explained; and third...
【English Translation】 The text states that the names of the Ten Grounds (Daśabhūmi) are as vast as the Dharma Realm (Dharmadhātu), and after listing the names of the Ten Grounds in order, it says that all Buddhas of the three times and ten directions speak of these Ten Grounds, and all Bodhisattvas follow the Buddha's teachings. After saying this, they remain silent. All Bodhisattvas, upon hearing these words, eagerly desire to hear more, each thinking in their hearts: Why did Vajragarbha Bodhisattva (Diamond Womb Bodhisattva) remain silent after speaking the names of the Ten Grounds? Among the assembly, there was a Bodhisattva named Vimukticandra (Moon of Liberation), who knew the thoughts of the assembly, and spoke five lines of verse to request Vajragarbha Bodhisattva. Vajragarbha Bodhisattva then spoke six lines of verse to stop him, saying that because sentient beings lack faith, he remained silent. Vimukticandra Bodhisattva then requested again, saying: The assembly practices with an upright mind, purely and diligently, cultivating various roots of goodness that aid the path (etc.). Vajragarbha Bodhisattva stopped him again, saying: Although the assembly is pure, their practice is not long-lasting, and their wisdom is not yet clear. Vimukticandra Bodhisattva then requested again, saying: All Buddhas protect and remember, hoping that you will explain the meaning of the Ten Grounds. The Bodhisattvas requested in unison with verses, and the Buddhas emitted light, and after praising in verses within the light, Vajragarbha Bodhisattva praised the profound and inconceivable meaning of the Ten Grounds, and after humbly declining, he then said that he dared to speak relying on the Buddha's power, and again warned the assembly to listen carefully and respectfully. He also said: What I speak of is like a drop of water in the ocean. Then he extensively explained the merits of the Ten Grounds, etc. This is three requests and two stops, still lacking the one request and one stop of the Lotus Sutra, so it is called 'connecting categories'. Moreover, what the Lotus Sutra requests is the exclusive revelation of the principle of the original trace, the one reality, and the long duration? Furthermore, the so-called connecting categories only refers to stopping and requesting, and does not refer to the Dharma being spoken. The Dharma is not a connecting category and cannot be compared. However, the teacher is biased, thinking that it surpasses the Lotus Sutra. Since ancient times, teachers who propagate the scriptures have not understood the Buddha's true intention, only seeing that the Avatamsaka Sutra has vast affairs, lengthy texts, and Bodhisattvas making many requests, and thus think that the Avatamsaka Sutra surpasses the Lotus Sutra. Since modern times, those who study the teachings of the mountain gate still hold this view. How wrong! How wrong! Moreover, the teacher only compares the superiority or inferiority of the requester, and does not say that it surpasses the Lotus Sutra in terms of Dharma gate contemplation and wisdom, and modern craftsmen even say that the teaching body surpasses the Lotus Sutra. Isn't this a mistake? In summary, the similarities and differences are explained. Next, under 'Śāriputra', a separate comparison and judgment is made, which is divided into three parts: first, the formal judgment; second, under 'He uses', the intention of the comparison and judgment is explained; and third...
「但此」下結歸本文疑多請倍之意。初文又二：初斥古師云法華請者唯小，次「又彌勒」下救《法華》不及菩薩疑請。于中又二：先引齊，次「又本門」下明勝意。初云《法華》中彌勒求決于文殊，《華嚴》中解脫月請釋疑于金剛藏，若據二處菩薩互為賓主，並是深位是則似齊，故云「若為有異」，二處會主雖即釋迦、舍那不同，但是衣纓少殊內身不別。次文者，一往雖然，所請之法、所被機緣不無同異，華嚴兼別，法華純圓。又十方諸佛皆是舍那分身，而經中不說，亦是以權而覆于實，是故須此比決令勝。于中又三：初總明請人說者所說法勝，次「若彼」下別明眷屬勝，三「又彼」下明化主勝。初文者，《法華》本門是佛說佛法，與《華嚴》中加於菩薩說菩薩法，不無同異，如此優劣，佛旨難思。故大師自云：若較其優劣，恐失佛旨，佛旨但在誘物契真，但能被教門不可一概。所以復云：此法華經開權顯實、開跡顯本，如斯兩意永異余經；請倍疑多復異諸教，故跡門三止四請，本門四請三誡。次文中言「不無疏密」者，知識疏、發心密，知識可互相成益，發心則師位不移，故知知識之言，覆此發心之事，顯覆不等疏密何疑？第三意者，彼十方說法，法同人同被加者同，是則化主、眷屬並以一身無量身互為主伴同而不
【現代漢語翻譯】 現代漢語譯本： 『但此』之後總結歸納本文，表達了疑問較多，希望更加詳細解釋的含義。最初的文段又分為兩部分：首先駁斥了舊有觀點，認為《法華經》的請法者只是小乘根器；其次，從『又彌勒』開始，是爲了消除《法華經》中沒有菩薩請法的疑問。其中又分為兩部分：先引用齊（指《華嚴經》），然後從『又本門』開始，闡明殊勝之處。首先說，《法華經》中彌勒（Maitreya，未來佛）向文殊（Manjusri，智慧的象徵）請教決疑，《華嚴經》（Avatamsaka Sutra）中解脫月菩薩（Liberation Moon Bodhisattva）向金剛藏菩薩（Vajragarbha Bodhisattva）請釋疑問。如果根據這兩處經文，菩薩之間互為賓主，都是具有很深地位的人，這似乎是相同的，所以說『若為有異』（如果有什麼不同呢）。兩處法會的教主雖然分別是釋迦（Sakyamuni，佛教創始人）和舍那（Vairocana，報身佛），但只是衣著裝飾略有不同，內在本質並沒有區別。接下來的文段，一方面雖然如此，但所請的法、所應機的緣分並非完全相同。《華嚴經》兼顧別教和圓教，《法華經》純粹是圓教。而且十方諸佛都是舍那佛的分身，但經中沒有明說，這也是用權巧方便來掩蓋真實。因此需要進行比較決斷，才能顯示出《法華經》的殊勝之處。其中又分為三部分：首先總的說明請法的人、說法的人以及所說的法都殊勝；其次，從『若彼』開始，分別說明眷屬殊勝；第三，從『又彼』開始，說明化主殊勝。最初的文段說，《法華經》本門是佛說佛法，與《華嚴經》中菩薩說菩薩法，並非完全相同，如此的優劣，佛的旨意難以揣測。所以智者大師（智顗，佛教天臺宗的實際創始人）自己說：如果比較其中的優劣，恐怕會失去佛的旨意，佛的旨意在於引導眾生契合真理，但教化的方式不能一概而論。所以又說：這部《法華經》開權顯實、開跡顯本，這兩種含義永遠不同於其他經典；疑問較多，希望更加詳細解釋，也不同於其他經典，所以跡門有三次止語和四次請法，本門有四次請法和三次告誡。接下來的文段中說『不無疏密』，是指知識有疏有密，發心有疏有密。知識可以互相成就，發心則師位不可轉移，所以說知識之言，掩蓋了發心之事，顯露和掩蓋不同，疏密有什麼疑問呢？第三個意思是，十方諸佛說法，法相同，人相同，被加持者也相同，那麼化主、眷屬都以一身和無量身互為主伴，相同而不...
【English Translation】 English version: 『But this』 concludes and summarizes this text, expressing the meaning of having many doubts and hoping for more detailed explanations. The initial passage is further divided into two parts: first, it refutes the old views, believing that the requesters of the Dharma in the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) are only of the Hinayana (small vehicle) root; second, starting from 『Also Maitreya,』 it is to eliminate the doubt that there are no Bodhisattvas requesting the Dharma in the Lotus Sutra. Among them, it is further divided into two parts: first, quoting Qi (referring to the Avatamsaka Sutra); then, starting from 『Also the Original Teaching,』 it clarifies the superior points. First, it says that in the Lotus Sutra, Maitreya (the future Buddha) asks Manjusri (the symbol of wisdom) to resolve doubts, and in the Avatamsaka Sutra, Liberation Moon Bodhisattva asks Vajragarbha Bodhisattva to explain doubts. According to these two sutras, Bodhisattvas are guests and hosts to each other, and they are all people with deep positions. This seems to be the same, so it says 『If there is any difference』 (if there is any difference). Although the leaders of the two Dharma assemblies are Sakyamuni (the founder of Buddhism) and Vairocana (the Sambhogakaya Buddha) respectively, they are only slightly different in clothing and decoration, and there is no difference in their inner essence. The following passage, although it is so on the one hand, the Dharma requested and the conditions for responding to the opportunity are not exactly the same. The Avatamsaka Sutra takes into account both the Separate Teaching and the Perfect Teaching, while the Lotus Sutra is purely the Perfect Teaching. Moreover, all the Buddhas of the ten directions are incarnations of Vairocana Buddha, but it is not explicitly stated in the sutra. This is also using expedient means to cover up the truth. Therefore, it is necessary to compare and decide in order to show the superiority of the Lotus Sutra. Among them, it is further divided into three parts: first, it generally explains that the person requesting the Dharma, the person speaking the Dharma, and the Dharma spoken are all superior; second, starting from 『If they,』 it separately explains that the retinue is superior; third, starting from 『Also they,』 it explains that the teaching host is superior. The initial passage says that the Original Teaching of the Lotus Sutra is the Buddha speaking the Buddha Dharma, which is not exactly the same as the Bodhisattvas speaking the Bodhisattva Dharma in the Avatamsaka Sutra. Such advantages and disadvantages are difficult to speculate on the Buddha's intention. Therefore, Great Master Zhiyi (the actual founder of the Tiantai School of Buddhism) himself said: If you compare the advantages and disadvantages, I am afraid that you will lose the Buddha's intention. The Buddha's intention lies in guiding sentient beings to conform to the truth, but the methods of teaching cannot be generalized. Therefore, it is also said: This Lotus Sutra reveals the expedient and manifests the real, opens the traces and reveals the origin. These two meanings are forever different from other sutras; there are many doubts, and I hope to explain in more detail, which is also different from other sutras. Therefore, there are three silences and four requests for Dharma in the Trace Gate, and four requests for Dharma and three admonitions in the Original Teaching. The following passage says 『There is no sparseness,』 which means that knowledge has sparseness and density, and the mind of enlightenment has sparseness and density. Knowledge can be achieved with each other, but the position of the teacher cannot be transferred, so it is said that the words of knowledge cover up the matter of the mind of enlightenment. The revelation and concealment are different, what is the doubt about sparseness? The third meaning is that when the Buddhas of the ten directions speak the Dharma, the Dharma is the same, the people are the same, and the blessed ones are also the same. Then the teaching host and the retinue all take one body and countless bodies as the main companions to each other, the same and not...
同，一身多身一多自在，而覆其分身之說，但云主伴相關。設彼一身多身，但云法同名同，彼一華臺立一化主，華臺相去其量叵量，今以八方土田滿中諸佛，凡集幾許華臺佛耶？舉例而知塵數亦爾。比決意者，彼華嚴佛何殊法華，已如前說，余並如文。及疏文中，廣以十義辨于同異。
三結歸，如文。
二結勸。
○次異解中二：先明三意通用，次明諸師不同。初文者，頓、漸、不定名雖不殊，但明義不了，是故須破。初中言「南三北七」者，南謂南朝，即京江之南，北謂北朝，河北也。自宋朝已來三論相承，其師非一併稟羅什，但年代淹久文疏零落，至齊朝已來玄綱殆絕，江南盛弘《成實》，河北偏尚《毗曇》，於時高麗朗公至齊建武來至江南，難成實師結舌無對，因茲朗公自弘三論。至梁武帝敕十人止觀詮等，令學三論，九人但為兒戲，唯止觀詮習學成就。詮有學士四人入室，時人語曰「興皇伏虎朗，棲霞得意布，長干領語辯，禪眾文章勇」，故知南宗初弘《成實》，后尚三論。近代相傳以天臺義指為南宗者，非也。自是山門一家相承，是故難則南北俱破，取則南北俱存。今時言北宗者，謂俱舍、唯識，南方近代亦無偏弘，其中諸師所用義意，若憑三論則應判為南宗。若今師所用《毗曇》、《
【現代漢語翻譯】 現代漢語譯本：
關於『同』，即一個身體顯現多個身體，一個身體與多個身體自在相融，卻又否定其分身之說，只說是主伴關係。假設那一個身體顯現多個身體，只說是法相同、名稱相同。一個蓮花臺上立著一位化身佛（Buddha manifested from transformation），蓮花臺之間的距離無法衡量，現在用八方土地充滿諸佛，總共聚集了多少蓮花臺和佛呢？舉例可知其數量如塵沙一般。相比那些決意之人，那《華嚴經》（Avatamsaka Sutra）的佛與《法華經》（Lotus Sutra）有何不同？這已如前所述，其餘都如原文所說。以及疏文之中，廣泛地用十種意義來辨別相同與不同。
三、總結歸納，如原文。
二、總結勸勉。
○其次，在不同的解釋中有兩種：首先說明三種意義通用，其次說明各位法師的觀點不同。第一段文字中說『南三北七』，南指南朝，即京江以南，北指北朝，即河北。自從宋朝以來，三論宗（Madhyamaka school）相互傳承，他們的老師不止一位，都稟承鳩摩羅什（Kumarajiva），但年代久遠，文獻疏漏，到齊朝以來，玄妙的綱領幾乎斷絕。江南盛行《成實論》（Tattvasiddhi Shastra），河北偏重《毗曇》（Abhidharma）。當時高麗的朗公（Lang Gong）來到齊建武，來到江南，辯論《成實論》的法師們結舌無言，因此朗公親自弘揚三論。到梁武帝敕令止觀詮（Zhi Guan Quan）等十人，學習三論，九人只是當做兒戲，只有止觀詮學習成就。止觀詮有四位入室弟子，當時人說『興皇寺的伏虎朗，棲霞寺得意弟子布，長干寺領悟語言辯才，禪眾寺文章勇猛』，所以知道南宗最初弘揚《成實論》，後來推崇三論。近代相傳以天臺宗的義理指為南宗的，是不對的。這只是山門一家相互傳承，所以辯難則南北一起破斥，取用則南北一起保留。現在所說的北宗，指的是《俱舍論》（Abhidharmakosa）和《唯識論》（Vijnaptimatrata），南方近代也沒有偏重弘揚哪一個，其中各位法師所用的義理，如果依據三論，就應該判為南宗。如果今師所用《毗曇》、
【English Translation】 English version:
Regarding 『sameness,』 that is, one body manifesting multiple bodies, one body freely merging with multiple bodies, yet denying the notion of emanations, only speaking of a relationship of principal and attendant. Suppose that one body manifests multiple bodies, only saying that the Dharma is the same and the names are the same. On one lotus platform stands a transformation Buddha (Buddha manifested from transformation), the distance between the lotus platforms is immeasurable. Now, if the lands of the eight directions are filled with Buddhas, how many lotus platforms and Buddhas are gathered in total? An example shows that their number is like dust particles. Compared to those who are resolute, how is the Buddha of the Avatamsaka Sutra different from the Lotus Sutra? This has been stated before, and the rest is as the original text says. And within the commentaries, the sameness and difference are extensively distinguished with ten meanings.
Three, concluding and summarizing, as in the original text.
Two, concluding with exhortation.
○ Next, within the different interpretations, there are two aspects: first, explaining that the three meanings are commonly used; second, explaining that the views of the various teachers are different. The first passage says 『South three, North seven,』 where South refers to the Southern Dynasties, that is, south of Jingjiang, and North refers to the Northern Dynasties, that is, Hebei. Since the Song Dynasty, the Madhyamaka school has been passed down, and their teachers are not just one, all inheriting from Kumarajiva (Kumarajiva), but due to the long years, the documents are fragmented, and since the Qi Dynasty, the profound principles have almost been cut off. In the South, the Tattvasiddhi Shastra was popular, and in the North, there was a preference for Abhidharma. At that time, Lang Gong (Lang Gong) of Goryeo came to Jianwu in the Qi Dynasty, arriving in the South, and the teachers who debated the Tattvasiddhi Shastra were speechless. Therefore, Lang Gong personally promoted the Madhyamaka school. By the Liang Dynasty, Emperor Wu ordered ten people, including Zhi Guan Quan (Zhi Guan Quan), to study the Madhyamaka school, but nine people only treated it as a game, and only Zhi Guan Quan achieved success in learning. Zhi Guan Quan had four disciples who entered his inner chamber. People at the time said, 『Fuhu Lang of Xinghuang Temple, the successful disciple Bu of Qixia Temple, the eloquent debater of Changgan Temple, and the courageous writer of the Chanzhong Temple.』 Therefore, it is known that the Southern school initially promoted the Tattvasiddhi Shastra and later revered the Madhyamaka school. The modern tradition of referring to the doctrines of the Tiantai school as the Southern school is incorrect. This is just a family tradition within the mountain gate, so in debates, the North and South are refuted together, and in adoption, the North and South are retained together. What is now called the Northern school refers to the Abhidharmakosa and Vijnaptimatrata. In modern times, the South has not particularly promoted either one. If the doctrines used by the various teachers among them are based on the Madhyamaka school, they should be judged as the Southern school. If the Abhidharma used by the current teacher,
成實》及三論等大小諸經，隨義引用不偏南北。若法相宗徒多依《大論》，觀門綱格正用《瓔絡》，融通諸法則依《大品》及諸部圓文，故知今家不偏朋黨。護身寺自軌法師，大乘是人為立號，以重其所習，故美之稱為大乘。
○三明難中，先難南三，次難北七。初南三中，先難五時，次「今更」下重難前文用三時義。初文二，先難五時，次「五時之失」下結難。初文正難用《涅槃》五味五時，又三：初難五時，次難共用頓等三教，三難用涅槃五味。初文又二：初敘意，次正難。初言「先難五時」者，以初二師立三四時，攝在五時中故。先總標意竟。次「若言」下次第難其五時，即自為五文，初難十二年前有相教者，先牒其所立，次難。難中又四：初總難十二年前及以有相，次「又阿含」下單以空難，三「又成道」下難十二年前唯小，四「複次」下以《成論》破意難。初文中言「成論」等者，論屬十二年前，論文自明空義，論師判之為有相教，豈非以有加誣己宗為有相教。次文者，《阿含》即是十二年前，及《大論》所指皆明空義，如何云有？言「是老死」等者，如《止觀》第六記。次論所指云「三藏中明法空為大空」者，他云三藏通大小，何為但屬小？今明如《法華》云「貪著小乘三藏學者」。又《大論》中
【現代漢語翻譯】 現代漢語譯本 《成實論》（Satyasiddhi Shastra）以及三論宗等大小乘經典，隨其義理引用，不偏袒南方或北方宗派。如果法相宗的學者多依據《瑜伽師地論》（Yogacarabhumi-sastra），觀門綱格主要使用《瓔珞經》（Yingluo Jing），融會貫通各種法則則依據《大品般若經》（Mahaprajnaparamita Sutra）以及各部圓滿的經典，因此可知我們這一家不偏袒任何一方。護身寺的自軌法師，『大乘』這個名號是他自己給自己起的，爲了尊重他所學習的，所以美稱之為大乘。
在『三明難』中，先辯駁南方三家，然後辯駁北方七家。最初辯駁南方三家中，先辯駁五時判教，接著在『今更』之後，再次辯駁前文所用的三時義。最初的文中分為兩部分，先辯駁五時判教，接著在『五時之失』之後總結辯駁。最初的文中正式辯駁使用《涅槃經》（Nirvana Sutra）的五味五時判教，又分為三部分：首先辯駁五時判教，其次辯駁共同使用頓教等三種教法，第三辯駁使用《涅槃經》的五味。最初的文中又分為兩部分：首先敘述意圖，然後正式辯駁。最初說『先難五時』，是因為最初兩位法師立三時、四時判教，都包含在五時判教之中。先總括標明意圖完畢。接著在『若言』之後，依次辯駁他們的五時判教，這自然分為五段文字，首先辯駁十二年前存在有相教的說法，先引述他們所立的觀點，然後進行辯駁。辯駁中又分為四個方面：首先總括辯駁十二年前以及有相的說法，接著在『又阿含』之後，單獨用空義進行辯駁，第三在『又成道』之後，辯駁十二年前只有小乘的說法，第四在『複次』之後，用《成實論》的觀點進行破斥。最初的文中說『成論』等，是因為《成實論》屬於十二年前的經典，經文字身闡明空義，論師卻判定它為有相教，這難道不是用有相的說法來誣陷自己的宗派嗎？接著的文中，《阿含經》（Agama Sutra）就是十二年前的經典，以及《大智度論》（Mahaprajnaparamita-sastra）所指出的都是闡明空義，怎麼能說是『有』呢？說到『是老死』等，就像《止觀》（Mohe Zhiguan）第六卷所記載的。接著《成實論》所指出的說『三藏中闡明法空為大空』，他們卻說三藏通於大乘和小乘，為什麼只屬於小乘呢？現在闡明就像《法華經》（Lotus Sutra）所說的『貪著小乘三藏的學者』。又《大智度論》中
【English Translation】 English version The Satyasiddhi Shastra ( 成實論 ) and the Three Treatise School (三論宗), along with the Mahayana and Hinayana sutras, are quoted according to their meaning, without bias towards the Southern or Northern schools. If scholars of the Faxiang School (法相宗) rely heavily on the Yogacarabhumi-sastra (瑜伽師地論), the framework of contemplation primarily uses the Yingluo Jing (瓔珞經), and the integration of various principles relies on the Mahaprajnaparamita Sutra (大品般若經) and various complete scriptures. Therefore, it is known that our school does not favor any particular faction. The monk Zigui (自軌) of Hushen Temple (護身寺) gave himself the title 'Mahayana' (大乘), to emphasize what he studied, hence the flattering term 'Mahayana'.
In the 'Three Clarifications Difficulty' (三明難), the three Southern schools are refuted first, followed by the seven Northern schools. Among the initial refutations of the three Southern schools, the Five Periods of Teaching (五時判教) are refuted first, and then, after 'Now again' (今更), the meaning of the Three Periods used in the previous text is refuted again. The initial text is divided into two parts: first, the Five Periods of Teaching are refuted, and then, after 'The faults of the Five Periods' (五時之失), the refutation is summarized. The initial text formally refutes the use of the Five Flavors and Five Periods of the Nirvana Sutra (涅槃經), and is further divided into three parts: first, the Five Periods of Teaching are refuted; second, the common use of the Sudden Teaching (頓教) and other three teachings is refuted; and third, the use of the Five Flavors of the Nirvana Sutra is refuted. The initial text is again divided into two parts: first, the intention is stated, and then the formal refutation. The initial statement 'First, refute the Five Periods' (先難五時) is because the first two teachers established the Three Periods and Four Periods of Teaching, which are included in the Five Periods of Teaching. The general statement of intention is completed first. Then, after 'If it is said' (若言), their Five Periods of Teaching are refuted in order, which naturally divides into five sections. First, the claim that there was a Teaching of Characteristics (有相教) twelve years before is refuted. Their established viewpoint is cited first, and then the refutation is carried out. The refutation is further divided into four aspects: first, the claim of twelve years before and the existence of characteristics is refuted in general; then, after 'Also the Agamas' (又阿含), emptiness is used to refute it separately; third, after 'Also the attainment of enlightenment' (又成道), the claim that there was only Hinayana (小乘) twelve years before is refuted; and fourth, after 'Furthermore' (複次), the viewpoint of the Satyasiddhi Shastra (成實論) is used to refute it. In the initial text, the mention of 'Satya Shastra' (成論) etc. is because the Satyasiddhi Shastra belongs to the scriptures from twelve years before, and the text itself clarifies the meaning of emptiness, but the teacher judges it as the Teaching of Characteristics. Isn't this using the claim of characteristics to slander their own school? In the following text, the Agama Sutras (阿含經) are the scriptures from twelve years before, and what the Mahaprajnaparamita-sastra (大智度論) points out all clarifies the meaning of emptiness. How can it be said to be 'existence'? Speaking of 'is old age and death' (是老死) etc., it is like what is recorded in the sixth volume of Mohe Zhiguan (止觀). Then, what the Satyasiddhi Shastra points out says 'Among the Tripitaka (三藏), clarifying the emptiness of phenomena is the great emptiness' (三藏中明法空為大空), but they say that the Tripitaka is common to both Mahayana and Hinayana. Why does it only belong to Hinayana? Now, it is clarified like what the Lotus Sutra (法華經) says, 'Scholars who are greedy for the Hinayana Tripitaka' (貪著小乘三藏學者). Also, in the Mahaprajnaparamita-sastra,
處處以三藏對衍而辨大小，故準此文以三藏為小。若論通者，小衍二門俱有三藏，自是通途非別意也。若唯通途，如何銷通《法華》、《大論》，具如《四教》本中廣明。故十二年前約顯露教，只可通云三藏教耳。故不可云見有得道，若唯見有，妨於三門，是故文中且破存於計有之見。又三藏教，準不定教亦非獨在十二年前，如食檀耳是涅槃時，其事亦在四《阿含》內，迦留陀夷亦復如是。故顯露教十二年前定唯在小。三難唯小中二：初文引《央掘》仍是大乘明空，亦在十二年前。次又如《大論》得道已后十二年中，亦說般若。四《成論》斥意難中三：初直以論師斥意難教成虛設。次「又拘鄰」下以得道人難得道不無，則教成無相。三「又若」下以得道與無相雙摺。又為三：初難得道不得道教同無相及以邪說；次難得道仍存有相，道亦成外；三結成過相。
次難十二年後亦二，先牒所立以略非，次「若言」下廣破。彼師以般若教為第二時，故般若無褒貶等。所以約此而為難辭。于中為六：初難無相不成，次「若言」下難不明佛性，三「若言」下以般若無會三難，四「若言」下以般若無彈訶難，五「若言」下以般若是第二時教難，六以般若通十二年前難。初如文。次文又三：初單以正因佛性難，次「故知」下以三
【現代漢語翻譯】 現代漢語譯本：總是以三藏（Sanskrit: Tripiṭaka，佛教經典的總稱）來對照衍（指大乘經典）以辨別大小乘，因此根據這段文字，三藏屬於小乘。如果從通途的角度來說，小乘和大乘二門都有三藏，這自然是通用的途徑，沒有特別的含義。如果僅僅是通途，如何融會貫通《法華經》（Sanskrit: Lotus Sūtra）和《大智度論》（Sanskrit: Mahāprajñāpāramitopadeśa），這些在《四教義》（天臺宗的著作）中有詳細的說明。因此，在釋迦牟尼佛說法的前十二年，從顯露教的角度來說，只能說是三藏教。所以不能說『見有得道』，如果只強調『見有』，就會妨礙空、假、中三門。因此，文中只是破斥執著于『計有』的見解。而且，三藏教，按照不定教的觀點，也並非只存在於前十二年，例如食檀耳的比喻發生在涅槃時，這件事也記載在四《阿含經》（Sanskrit: Āgama）中，迦留陀夷（Kalodayin，釋迦牟尼佛的弟子）的情況也是如此。所以，顯露教在前十二年必定屬於小乘。 對前述觀點的三種詰難都只針對小乘中的兩種：第一種詰難引用《央掘魔羅經》（Sanskrit: Aṅgulimālīya Sūtra），指出其中也闡述了大乘的空性思想，而這部經也是在佛陀說法的前十二年說的。第二種詰難指出，如同《大智度論》中，在得道之後的前十二年中，也宣說了般若（Sanskrit: Prajñā，智慧）。四《成實論》（Sanskrit: Satyasiddhi Śāstra）駁斥對方觀點，包含三種：第一種直接以論師的觀點駁斥對方，認為對方的教義是虛設的。第二種，在『又拘鄰』之後，以得道之人來反駁，認為得道並非不存在，那麼對方的教義就成了無相。第三種，在『又若』之後，將得道與無相一起駁斥。又分為三種：第一種詰難認為，得道與不得道的教義都與無相及邪說相同；第二種詰難認為，得道仍然存在有相，那麼道就成了外道；第三種總結成過失。 接下來，對十二年後的詰難也有兩種，首先簡略地否定對方的觀點，然後在『若言』之後詳細地破斥。對方認為般若教是第二時教，所以般若教沒有褒貶等內容。因此，圍繞這一點展開詰難，其中包含六個方面：第一，詰難無相不能成立；第二，在『若言』之後，詰難不明佛性；第三，在『若言』之後，認為般若教沒有融會三乘的說法；第四，在『若言』之後，認為般若教沒有彈呵；第五，在『若言』之後，認為般若教是第二時教；第六，認為般若教貫通了前十二年。第一個方面如原文所述。第二個方面又分為三個部分：第一，單獨以正因佛性來詰難；第二，在『故知』之後，以三...
【English Translation】 English version: Throughout, the Tripiṭaka (Sanskrit: Tripiṭaka, the general term for Buddhist scriptures) is used to contrast with the Vaipulya (referring to Mahayana scriptures) to distinguish between the Small Vehicle and the Great Vehicle. Therefore, according to this text, the Tripiṭaka belongs to the Small Vehicle. If we consider it from a common perspective, both the Small Vehicle and the Great Vehicle have the Tripiṭaka, which is naturally a common path and has no special meaning. If it were merely a common path, how could it reconcile the 'Lotus Sūtra' (Sanskrit: Lotus Sūtra) and the 'Mahāprajñāpāramitopadeśa' (Sanskrit: Mahāprajñāpāramitopadeśa)? These are explained in detail in the 'Four Teachings' (a Tiantai school work). Therefore, in the first twelve years of the Buddha's teachings, from the perspective of the Exoteric teachings, it can only be said to be the Tripiṭaka teachings. So, it cannot be said that 'seeing existence leads to enlightenment.' If only 'seeing existence' is emphasized, it will hinder the three gates of emptiness, provisional existence, and the Middle Way. Therefore, the text only refutes the view of clinging to 'believing in existence.' Moreover, the Tripiṭaka teachings, according to the view of the Indeterminate teachings, are not limited to the first twelve years. For example, the metaphor of eating sandalwood ears occurred at the time of Nirvana, and this event is also recorded in the four 'Agamas' (Sanskrit: Āgama). The situation of Kalodayin (Kalodayin, a disciple of Shakyamuni Buddha) is also the same. Therefore, the Exoteric teachings in the first twelve years definitely belong to the Small Vehicle. The three challenges to the aforementioned viewpoints only target two aspects within the Small Vehicle: The first challenge cites the 'Aṅgulimālīya Sūtra' (Sanskrit: Aṅgulimālīya Sūtra), pointing out that it also elaborates on the Mahayana concept of emptiness, and this sutra was also spoken in the first twelve years of the Buddha's teachings. The second challenge points out that, as in the 'Mahāprajñāpāramitopadeśa,' the Prajñā (Sanskrit: Prajñā, wisdom) was also expounded in the first twelve years after enlightenment. The four 'Satyasiddhi Śāstra' (Sanskrit: Satyasiddhi Śāstra) refutes the opponent's viewpoint, containing three aspects: The first directly refutes the opponent with the viewpoint of the commentator, considering the opponent's teachings to be fictitious. The second, after 'Moreover, Kaundinya,' refutes with enlightened individuals, arguing that enlightenment is not non-existent, then the opponent's teachings become without characteristics. The third, after 'Moreover, if,' refutes both enlightenment and the absence of characteristics together. It is further divided into three aspects: The first challenge argues that the teachings of enlightenment and non-enlightenment are the same as the absence of characteristics and heretical teachings; the second challenge argues that enlightenment still retains characteristics of existence, then the path becomes an external path; the third summarizes the faults. Next, the challenges to the period after twelve years also have two aspects: first, briefly negating the opponent's viewpoint, and then refuting in detail after 'If it is said.' The opponent believes that the Prajñā teachings are the teachings of the second period, so the Prajñā teachings do not have praise or criticism. Therefore, the challenges revolve around this point, containing six aspects: First, challenging that the absence of characteristics cannot be established; second, after 'If it is said,' challenging the lack of clarity about Buddha-nature; third, after 'If it is said,' arguing that the Prajñā teachings do not have the integration of the three vehicles; fourth, after 'If it is said,' arguing that the Prajñā teachings do not have admonishment; fifth, after 'If it is said,' arguing that the Prajñā teachings are the teachings of the second period; sixth, arguing that the Prajñā teachings connect the first twelve years. The first aspect is as stated in the original text. The second aspect is further divided into three parts: first, challenging solely with the correct cause of Buddha-nature; second, after 'Therefore, it is known,' with three...
佛性難，三「若言無常」下以八十年不說佛性難。初文又二：初以共不共般若難，次「大經」下以名義同難。又為四：初引五名中有佛性般若難，次彼師救，三「若爾」下重破，四「又涅槃」下重引文結同。初文云「佛性有五種名」，如《止觀》第三記，意仍少別。次救云「涅槃自是三德中之般若，非無相」者，此過更甚：一者三德般若，猶有相過；二者無相般若，非三德過，若非三德，即是無常，若是無常云何無相？縱屬小乘，亦非十二年後般若，無相不成，況重破中還為《涅槃》所指，涅槃何殊般若耶？況重立結同中涅槃佛性，與實際般若不殊。
次以三佛性難，中三：初更牒《涅槃》、《般若》所明實相法性為正因，對餘二性為三因。次重引《金剛論》，證般若爲了因佛性。三「但名異」下舉譬結難。
三以八十年佛難，中二：先牒所計，次難。難中又三：初以八十年佛亦說常難，次引《大論》只是一身而分生法難，三以小況並難。初言「云云」者，涅槃八十既說常，般若八十豈不說？般若八十若不說，涅槃八十安得說？廣並(云云)。次引《大論》又二：先分二身，次二身合。初文者，般若之中既為諸菩薩，當知化主必非生死，若非生死即是常住，若是常住明常灼然。所言「佛有生法二身」者，
【現代漢語翻譯】 現代漢語譯本：佛性難以理解，以下從三個方面論述，即使佛以八十年時間不說佛性也難以理解。首先，從共同和不共同的般若（Prajna，智慧）來論述其難度；其次，從《大經》（指《大般涅槃經》）中的名義相同來論述其難度。後者又分為四個方面：首先，引用五種名稱中包含佛性的般若來論述其難度；其次，是對方的辯解；再次，用『若爾』來進一步駁斥；最後，用『又涅槃』來再次引用經文來總結其相同之處。首先，經文說『佛性有五種名稱』，如《止觀》（《摩訶止觀》）第三卷所記載，意思略有不同。其次，對方辯解說『涅槃本身就是三德（法身德、般若德、解脫德）中的般若，並非無相』，這種說法的過失更加嚴重：一是三德中的般若，仍然有相的過失；二是無相的般若，並非三德的過失，如果不是三德，就是無常，如果是無常，怎麼會是無相呢？即使屬於小乘，也不是十二年後的般若，無相不能成立。更何況在進一步駁斥中，還被《涅槃經》所指，涅槃和般若有什麼區別呢？更何況在重新建立結論時，涅槃佛性與實際的般若沒有區別。 其次，用三種佛性來論述其難度，分為三個方面：首先，再次強調《涅槃經》、《般若經》所闡明的實相法性作為正因，與其他兩種佛性作為三種原因。其次，再次引用《金剛論》（可能是指《金剛般若論》），證明般若是了因佛性。第三，用『但名異』來舉例總結其難度。 第三，用佛以八十年時間不說佛性來論述其難度，分為兩個方面：首先，陳述對方的觀點；其次，進行反駁。反駁又分為三個方面：首先，用佛以八十年時間也說常來反駁；其次，引用《大論》（《大智度論》）只是一身而分生身和法身來反駁；第三，用小的情況來類比並進行反駁。首先，說『云云』，涅槃八十年既然說常，般若八十年難道不說嗎？般若八十年如果不說，涅槃八十年怎麼能說呢？廣泛地類比（云云）。其次，引用《大論》又分為兩個方面：首先，區分兩種身；其次，兩種身合一。首先，在般若之中既然是為諸菩薩而說，應當知道化主必定不是生死之身，如果不是生死之身，就是常住之身，如果是常住之身，那麼常住的道理就非常明顯。所說的『佛有生身和法身兩種身』，
【English Translation】 English version: Buddha-nature is difficult to understand, and the following discusses the difficulty from three aspects, even if the Buddha does not speak of Buddha-nature for eighty years. First, the difficulty is discussed from the common and uncommon Prajna (wisdom); second, the difficulty is discussed from the sameness of names and meanings in the 'Great Sutra' (referring to the Mahāparinirvāṇa Sūtra). The latter is further divided into four aspects: first, the difficulty is discussed by citing Prajna containing Buddha-nature in the five names; second, it is the opponent's defense; third, it is further refuted with 'If so'; finally, it is again cited with 'Also Nirvana' to summarize their similarities. First, the scripture says 'Buddha-nature has five kinds of names', as recorded in the third volume of Zhi Guan (Mohe Zhiguan), the meaning is slightly different. Second, the other party defends that 'Nirvana itself is Prajna in the three virtues (Dharmakaya virtue, Prajna virtue, liberation virtue), not without characteristics', this statement is even more flawed: one is that Prajna in the three virtues still has the fault of having characteristics; second, the Prajna without characteristics is not the fault of the three virtues, if it is not the three virtues, it is impermanent, if it is impermanent, how can it be without characteristics? Even if it belongs to the Hinayana, it is not the Prajna after twelve years, and the absence of characteristics cannot be established. Moreover, in the further refutation, it is also referred to by the Nirvana Sutra, what is the difference between Nirvana and Prajna? Moreover, in re-establishing the conclusion, Nirvana Buddha-nature is no different from actual Prajna. Secondly, the difficulty is discussed with the three Buddha-natures, divided into three aspects: first, re-emphasize the reality Dharma-nature clarified in the Nirvana Sutra and the Prajna Sutra as the direct cause, and the other two Buddha-natures as the three causes. Second, re-cite the Diamond Treatise (possibly referring to the Diamond Prajna Treatise) to prove that Prajna is the final cause Buddha-nature. Third, the difficulty is summarized by giving examples with 'but the names are different'. Thirdly, the difficulty is discussed by the Buddha not speaking of Buddha-nature for eighty years, divided into two aspects: first, state the other party's point of view; second, refute it. The refutation is further divided into three aspects: first, refute it by saying that the Buddha also speaks of permanence in eighty years; second, cite the Great Treatise (Mahaprajnaparamita Sastra) that it is only one body but divides into the manifested body and the Dharma body; third, compare and refute it with small situations. First, saying 'etc.', since Nirvana speaks of permanence in eighty years, doesn't Prajna speak of it in eighty years? If Prajna doesn't speak of it in eighty years, how can Nirvana speak of it in eighty years? Broadly compare (etc.). Secondly, citing the Great Treatise is again divided into two aspects: first, distinguish the two bodies; second, the two bodies are united. First, since it is said for the Bodhisattvas in Prajna, it should be known that the master of transformation must not be a body of birth and death, if it is not a body of birth and death, it is a permanent body, if it is a permanent body, then the principle of permanence is very obvious. What is said 'the Buddha has two kinds of bodies, the manifested body and the Dharma body',
如《大品》中華積世界普明菩薩欲來此土，彼佛命其問訊釋迦少病少惱等。論問云：何故諸佛問訊而言病惱？論答云：佛有生法二身故，生身有寒熱乃至九惱，法身無病，故問生身不問法身。次「釋論」下明二身合者，教分二身為機劣故，豈以為劣機故暫現無常，即以無常加誣法性令無常耶？三舉小為況者，「均提沙彌」緣出《大論》，如《止觀》第四記。彼小乘言「不滅」者，以無作之業至未來世名為不滅，非常住不滅，且引不滅破彼無常。
三般若無會三難者，其實般若未會其人，今且以會法而為難者，彼亦不曉會法不會人故。又為二：別泛引天子發心，天子雖非二乘，然發菩提即當會義；次引聲聞發心正明會義。又為二：初引經，次「若聲聞」下釋。初文中雲「與生死作障隔」者，滅智灰身永斷生死，若其發心大悲利物，應處生死與物結緣，若種若脫而成熟之，是故二乘已斷生死，永與生死作障隔故，不能復入生死益物。「若發三菩提心者，我亦隨喜」者，折挫小行令發大心，于權教中雖云敗種，佛以實理而發動之，假使能發菩提心者，我亦隨喜。
四難無褒貶，中四：初引斥智，次「又十三」下引斥教，三「又云」下以引失教旨難，四「豈有」下結。次文言「不從大家求食」等者，經云「汝是上
【現代漢語翻譯】 現代漢語譯本： 如《大品般若經》中所述，華積世界（Huaji World）的普明菩薩（Puming Bodhisattva）想要來到這個娑婆世界（Saha World），彼佛（指華積世界的佛）命令他問候釋迦牟尼佛（Sakyamuni Buddha），問他是否少病少惱等等。《大智度論》中問道：『為什麼諸佛問訊時要問及病惱？』論中回答說：『佛有生身和法身兩種身，生身有寒熱乃至九種煩惱，法身沒有疾病，所以問的是生身，而不是法身。』接下來『釋論』闡明二身合一，是因為教法分為二身是爲了適應根器較差的眾生，難道因為適應根器差的眾生而暫時示現無常，就因此把無常強加於法性，說法性也是無常的嗎？第三個用小事來比喻，『均提沙彌』（Junti Sramanera）的典故出自《大智度論》，如《止觀》第四卷所記載。那些小乘佛教徒所說的『不滅』，是指無作之業（non-action karma）到未來世仍然存在，這是一種非常住的不滅，這裡引用『不滅』是爲了破斥他們的『無常』觀點。
三般若（Three Prajnas）沒有會合的三種困難，實際上是般若智慧沒有會合其人，現在姑且以會合佛法來作為難點，他們也不明白會合佛法和會合人的道理。又分為兩種情況：一是泛泛地引用天子發菩提心（Bodhicitta），天子雖然不是二乘（指聲聞乘和緣覺乘），但發菩提心就應當會合了般若的含義；二是引用聲聞發菩提心來正面闡明會合般若的含義。又分為兩種情況：一是引用經文，二是『若聲聞』以下進行解釋。經文中說『與生死作障隔』，是指二乘人滅智灰身，永遠斷絕生死，如果他們發起大悲心利益眾生，就應該處於生死之中，與眾生結緣，或種善根，或幫助他們解脫，從而成熟他們，所以二乘已經斷絕生死，永遠與生死隔絕，不能再進入生死去利益眾生。『若發三菩提心者，我亦隨喜』，是指挫折小乘行人的想法，讓他們發起大乘菩提心，在權教（expedient teachings）中雖然說他們是敗種，佛以實相之理來啓發他們，假如他們能夠發起菩提心，我也隨喜讚歎。
四難沒有褒貶，其中有四點：一是引用來駁斥智慧，二是『又十三』以下引用來駁斥教法，三是『又云』以下引用失去教法宗旨來作為難點，四是『豈有』以下進行總結。接下來文中說『不從大家求食』等等，經中說『你是上』
【English Translation】 English version: As stated in the Mahaprajnaparamita Sutra, when Bodhisattva Puming (Puming Bodhisattva, meaning 'Universally Bright') of Huaji World (Huaji World) wished to come to this Saha World (Saha World), that Buddha (referring to the Buddha of Huaji World) instructed him to inquire after Sakyamuni Buddha's (Sakyamuni Buddha) well-being, asking if he had few illnesses and afflictions, and so on. The Mahaprajnaparamitopadesa asks: 'Why do Buddhas inquire about illness and afflictions when they greet each other?' The treatise answers: 'Because Buddhas have two bodies: the manifested body and the Dharma body. The manifested body experiences cold, heat, and even the nine afflictions, while the Dharma body is free from illness. Therefore, they inquire about the manifested body, not the Dharma body.' Next, the 'Explanation of the Treatise' clarifies that the union of the two bodies is taught because dividing the teachings into two bodies is for the sake of beings with inferior faculties. Does temporarily manifesting impermanence to accommodate beings with inferior faculties mean that we should impose impermanence on the Dharma nature, claiming that the Dharma nature is also impermanent? The third point uses a small matter as an analogy: the story of 'Junti Sramanera' (Junti Sramanera) comes from the Mahaprajnaparamitopadesa, as recorded in the fourth volume of Mohe Zhiguan. What those Theravada Buddhists call 'non-extinction' refers to the karma of non-action (non-action karma) that persists into future lives. This is a non-permanent non-extinction. Here, 'non-extinction' is cited to refute their view of 'impermanence'.
The three difficulties of the Three Prajnas (Three Prajnas) not being united actually stem from prajna wisdom not uniting with the person. Now, we tentatively use the union of the Dharma as a difficulty, but they also do not understand the principle of uniting the Dharma and uniting the person. This can be further divided into two situations: first, generally citing the aspiration of a deva (deva) for Bodhicitta (Bodhicitta). Although the deva is not of the Two Vehicles (referring to Sravaka and Pratyekabuddha), aspiring for Bodhicitta should unite with the meaning of prajna. Second, citing the aspiration of a Sravaka for Bodhicitta to directly clarify the meaning of uniting with prajna. This can also be divided into two situations: first, citing the sutra text; second, explaining from 'If a Sravaka' onwards. The sutra text says 'creating a barrier with samsara', referring to the Arhats who extinguish wisdom and annihilate the body, permanently cutting off samsara. If they were to generate great compassion and benefit beings, they should remain in samsara, forming connections with beings, either planting seeds of goodness or helping them to liberate, thereby maturing them. Therefore, the Arhats have already cut off samsara, permanently creating a barrier with samsara, and cannot re-enter samsara to benefit beings. 'If one generates the mind of Bodhi, I also rejoice', referring to discouraging the practices of the Hinayana practitioners and encouraging them to generate the Mahayana Bodhicitta. Although they are said to be 'failed seeds' in the provisional teachings (expedient teachings), the Buddha inspires them with the principle of true reality. If they can generate the mind of Bodhi, I also rejoice and praise.
The four difficulties have no praise or criticism, and there are four points: first, citing to refute wisdom; second, citing to refute the teachings from 'Also thirteen' onwards; third, citing the loss of the teachings' purpose as a difficulty from 'Also saying' onwards; and fourth, concluding from 'How can there be' onwards. Next, the text says 'not seeking food from the great assembly' and so on. The sutra says 'You are the superior'
人應求上法，不應自鄙唯居下位，不應如彼攀附枝葉，狗狎作務」等。三引失教旨中言「見象」等者，立小乘教本期于大，住小亡大斯為不黠。四結如文。
五難是第二時，中二：初引諸經，次「經經」下結難。
六難十二年後有無相，如文。
次難第三時者，彼以方等為第三時教，故須約褒貶等難。于中為二：初牒所計，次「今問」下正難。初如文。次為四：初難方等不應在般若之後，次「又彌勒」下難被彈不應獨在聲聞，三「若言」下難不應以七百之壽用判方等，四以三佛性難同涅槃常住。初二如文。第三中又三：初難，次「文辨」下再辨，三「又云」下引證常身。初文中雲「七百阿僧祇」者，《楞嚴》七百及《凈名》、《金剛》二經俱是第三時教，何故不取《金剛》為正？而人師苦以七百判為無常，若七百無常，《金剛》豈常？方等金剛若無常者，涅槃金剛何必是常？涅槃無常，佛性何在？言「何疾何惱」者，《乳光經》中「佛在毗耶離音樂樹下眾會說法，佛少中風當用牛乳，時城中有梵志，名摩耶利，五百弟子，為國大長者，不信佛法，不知佈施，羅覆宅庭，不令鳥侵，所居之處去佛不遠。佛告阿難：汝持我名至梵志所，索乳[豸*童]來。阿難受教而往，持缽門下立。時梵志欲入王宮，
【現代漢語翻譯】 現代漢語譯本：人應當尋求至上的佛法，不應該妄自菲薄只求處於下位，不應該像那些攀附枝葉的人一樣，像狗一樣卑賤地忙碌。」等等。第三個引用中，在失去教義宗旨的文字中提到『見象』等等，這是樹立小乘教義，卻期望達到大乘境界，安於小乘而忘記大乘，這是不明智的。第四個總結如原文。 第五個詰難是針對第二時教，分為兩部分：首先引用各種經典，然後從『經經』開始總結詰難。 第六個詰難是關於十二年後是否存在無相，如原文所述。 接下來是針對第三時教的詰難，因為他們認為方等經是第三時教，所以需要從褒貶等方面進行詰難。分為兩部分：首先是陳述他們的觀點，然後從『今問』開始正式詰難。首先如原文所述。然後分為四個方面：首先詰難方等經不應該在般若經之後，其次從『又彌勒』開始詰難被彈斥的不應該只有聲聞乘，第三從『若言』開始詰難不應該用七百阿僧祇劫的壽命來判斷方等經，第四用三佛性來詰難與涅槃常住相同。前兩個如原文所述。第三個方面又分為三個部分：首先是詰難，然後從『文辨』開始再次辨析，第三從『又云』開始引用證據證明常身。第一個部分中提到『七百阿僧祇』，《楞嚴經》（Lèngyán Jīng）的七百阿僧祇劫以及《維摩詰經》（Jīnmíng Jīng）、《金剛經》（Jīngāng Jīng）兩部經都是第三時教，為什麼不以《金剛經》為準？而人師卻執意用七百阿僧祇劫來判斷為無常，如果七百阿僧祇劫是無常的，《金剛經》難道就是常嗎？方等經和金剛經如果是無常的，那麼涅槃金剛又何必是常呢？涅槃如果是無常的，佛性又在哪裡？提到『何疾何惱』，《乳光經》（Rǔguāng Jīng）中說：『佛在毗耶離（Píyéli）的音樂樹下，大眾集會說法，佛稍微得了中風，需要用牛乳。當時城中有一個婆羅門，名叫摩耶利（Móyēlì），有五百個弟子，是國家的大長者，不相信佛法，不知道佈施，用羅網覆蓋住宅庭院，不讓鳥侵入，他居住的地方離佛不遠。佛告訴阿難（Ānán）：你拿著我的名字到婆羅門那裡，索要牛乳。阿難接受教誨前往，拿著缽站在門下。當時婆羅門正要進入王宮，
【English Translation】 English version: People should seek the supreme Dharma, not belittle themselves and only seek to be in a lower position, and should not be like those who cling to branches and leaves, behaving like dogs in menial tasks.' etc. The third quote, in the passage about losing the essence of the teachings, mentions 'seeing phenomena' etc., which is establishing the Hinayana (xiǎochéng) teachings while hoping to reach the Mahayana (dàchéng) realm, being content with the Hinayana and forgetting the Mahayana, which is unwise. The fourth conclusion is as in the original text. The fifth refutation is directed at the Second Period teaching, and is divided into two parts: first, quoting various sutras, and then summarizing the refutation starting from 'sutra sutra'. The sixth refutation is about whether there is non-form after twelve years, as stated in the original text. Next is the refutation of the Third Period teaching, because they consider the Vaipulya Sutras (fāngděng jīng) to be the Third Period teaching, so it is necessary to refute them from aspects such as praise and criticism. It is divided into two parts: first, stating their view, and then formally refuting it starting from 'now I ask'. The first is as in the original text. Then it is divided into four aspects: first, refuting that the Vaipulya Sutras should not be after the Prajna Sutras (bōrě jīng), second, refuting from 'also Maitreya (Mílè)' that those who are criticized should not only be Sravakas (shēngwén), third, refuting from 'if you say' that the lifespan of seven hundred asankhyeya kalpas (āsēngqí jié) should not be used to judge the Vaipulya Sutras, and fourth, using the three Buddha-natures to refute that they are the same as Nirvana (nièpán) and permanence. The first two are as in the original text. The third aspect is further divided into three parts: first, the refutation, then re-analyzing from 'textual analysis', and third, citing evidence to prove the permanent body from 'also it is said'. The first part mentions 'seven hundred asankhyeya kalpas', the seven hundred asankhyeya kalpas of the Surangama Sutra (Lèngyán Jīng) and the Vimalakirti Sutra (Jīnmíng Jīng), the Diamond Sutra (Jīngāng Jīng) are all Third Period teachings, why not take the Diamond Sutra as the standard? But the teacher insists on using seven hundred asankhyeya kalpas to judge as impermanent, if seven hundred asankhyeya kalpas are impermanent, is the Diamond Sutra permanent? If the Vaipulya Sutras and the Diamond Sutra are impermanent, then why must the Nirvana Diamond be permanent? If Nirvana is impermanent, where is the Buddha-nature? Mentioning 'what sickness, what trouble', the Milk Light Sutra (Rǔguāng Jīng) says: 'The Buddha was under the music tree in Vaishali (Píyéli), the assembly was gathered to preach the Dharma, the Buddha slightly suffered a stroke and needed milk. At that time, there was a Brahmin (póluómén) in the city named Mayali (Móyēlì), who had five hundred disciples, was a great elder of the country, did not believe in the Buddha's Dharma, did not know how to give alms, covered the courtyard of his house with nets to prevent birds from invading, and the place where he lived was not far from the Buddha. The Buddha told Ananda (Ānán): You take my name to the Brahmin and ask for milk. Ananda received the teaching and went, standing under the door with a bowl. At that time, the Brahmin was about to enter the royal palace,
因見阿難，問曰：何故晨朝持缽住此？阿難具以佛意答梵志。梵志默然思惟：若不與乳，諸人咸謂我慳；若與乳者，諸梵志謂我事瞿曇道。復思惟已，即授弊牛，令阿難自𤚲，欲令弊牛觸殺阿難，折辱瞿曇。如謀而行。梵志五百弟子皆笑云：瞿曇常自言能度生老病死，今者自病須乳。」時維摩詰訶辭問答空聲等，具如《凈名》，仍廣于經。「時五百弟子，聞空中聲，即無狐疑，皆悉歡喜，發無上心。時梵志內外眷屬，及聚落中無數千人，皆隨阿難往看𤚲牛。阿難至牛傍，自念我師法，不自𤚲乳。言竟，忉利天座，為之大動，從天下來，化為小梵志，往牛傍。阿難見之歡喜，請取乳。即答阿難：我非梵志，是帝釋耳。聞世尊須乳，故來至此。阿難言：何能近此醒穢耶？答言：我之何如佛世尊耶？欲為取乳。唯愿知時。帝釋諾，即持器至牛傍，牛便靜住。觀者驚怪：小梵志有何緣來，為之𤚲乳，儻為弊牛觸死，當奈何耶？帝釋說偈言：今佛小中風，與乳作乳種，令佛服之差，得福無有量，佛尊天人師，常慈心憂念，蜎飛蠕動類，皆欲令度脫。爾時犢母說偈云：此手捫摸我，一切快乃爾，取我兩乳[豸*童]，置於后餘者，當持遺我子，朝來未得食，雖知有多福，作意當平等。於是犢子為母說偈云：我從無數劫，今得聞佛聲
【現代漢語翻譯】 現代漢語譯本 阿難尊者（Ananda，佛陀的十大弟子之一）看見一位梵志（Brahmin，古印度社會中的祭司階層），便問：『您為何清晨拿著缽站在這裡？』阿難尊者將佛陀的意思如實告訴了梵志。梵志聽后沉默不語，心中思量：『若是不給牛奶，人們都會說我吝嗇；若是給了牛奶，其他的梵志又會說我信奉喬達摩（Gautama，釋迦牟尼佛的姓）。』 反覆思量后，梵志最終還是把那頭病弱的母牛交給了阿難尊者，讓他自己去擠奶，想以此讓病牛觸殺阿難尊者，以此來羞辱喬達摩。他按照計劃行事。梵志的五百個弟子都嘲笑著說：『喬達摩常常自稱能夠度脫眾生的生老病死，如今他自己生病了，卻需要牛奶。』 這時，維摩詰（Vimalakirti，一位著名的在家菩薩）呵斥辭問答的空洞之聲等等，具體內容如同《維摩詰經》所說，甚至比經文更加廣博。當時，那五百個弟子聽到空中的聲音，立刻消除了疑慮，都非常歡喜，發起了無上菩提心（Anuttara-samyak-sambodhi-citta，追求最高智慧的心）。 當時，梵志的內外眷屬，以及聚落中的無數千人，都跟隨阿難尊者去看擠牛奶。阿難尊者到了牛的旁邊，心想我的老師有教法，不自己擠牛奶。話音剛落，忉利天（Trayastrimsa Heaven，佛教宇宙觀中位於須彌山頂的天界）的座位，因此劇烈震動，帝釋天（Indra，忉利天之主）從天而降，化作一個小梵志，來到牛的旁邊。阿難尊者見到他非常歡喜，請他幫忙擠牛奶。小梵志回答阿難尊者說：『我不是梵志，我是帝釋天。聽說世尊（Bhagavan，佛陀的尊稱）需要牛奶，所以特地來到這裡。』 阿難尊者說：『您怎麼能靠近這腥臭污穢之物呢？』帝釋天回答說：『我與佛世尊相比，又算得了什麼呢？我願意為您擠牛奶，只希望您告訴我什麼時候可以開始。』帝釋天答應后，立刻拿著器皿來到牛的旁邊，那頭牛便安靜地站立不動。觀看的人都感到驚奇：『這個小梵志有什麼緣故，竟然來為他擠牛奶，萬一被病牛觸死了，該怎麼辦呢？』 帝釋天說偈語道：『如今佛陀略有小恙，給予牛奶作為乳的種子，讓佛陀服下後病就能痊癒，得到的福報無量無邊。佛陀是天人的導師，常常以慈悲心憂念著，即使是微小的昆蟲，都想要讓他們得到解脫。』 這時，母牛也說偈語道：『這隻手撫摸著我，一切都感到快樂無比，取走我的兩隻乳房的乳汁，剩下的要留給我的孩子，它早上到現在還沒有吃東西，雖然知道有很多福報，但也要用心做到平等。』 於是，小牛為母牛說偈語道：『我從無數劫以來，今天才得以聽到佛陀的聲音。』
【English Translation】 English version Seeing Ananda (one of the ten principal disciples of the Buddha), he asked: 'Why are you standing here with a bowl in the early morning?' Ananda fully explained the Buddha's intention to the Brahmin (a member of the priestly class in ancient Indian society). The Brahmin remained silent, pondering: 'If I don't give milk, everyone will say I am stingy; but if I do give milk, the other Brahmins will say I am serving Gautama (the family name of Shakyamuni Buddha).' After much deliberation, the Brahmin finally handed the weak cow to Ananda, instructing him to milk it himself, hoping the cow would gore Ananda to death, thereby humiliating Gautama. He acted according to his plan. The Brahmin's five hundred disciples all laughed, saying: 'Gautama often claims he can deliver beings from birth, old age, sickness, and death, but now he himself is sick and needs milk.' At that moment, Vimalakirti (a famous lay Bodhisattva) rebuked the empty sounds of argumentative questioning, as described in the Vimalakirti Sutra, even more extensively than the sutra itself. Then, the five hundred disciples, hearing the voice from the sky, immediately dispelled their doubts, rejoiced greatly, and generated the supreme Bodhicitta (the mind of seeking ultimate enlightenment). At that time, the Brahmin's inner and outer family members, and countless thousands of people in the village, all followed Ananda to watch the milking. When Ananda reached the cow, he thought to himself that his teacher's teachings did not allow him to milk the cow himself. As soon as he finished speaking, the seat of Indra (the lord of the Trayastrimsa Heaven) in the Trayastrimsa Heaven (a heaven located on the summit of Mount Sumeru in Buddhist cosmology) shook violently. Indra descended from the sky, transforming into a small Brahmin, and went to the cow's side. Ananda was delighted to see him and asked him to milk the cow. The small Brahmin replied to Ananda: 'I am not a Brahmin, I am Indra. Hearing that the Bhagavan (an epithet of the Buddha) needs milk, I have come here specifically.' Ananda said: 'How can you approach this foul and impure thing?' Indra replied: 'How can I compare to the Bhagavan Buddha? I am willing to milk the cow for you, I only wish you would tell me when to start.' Indra agreed, and immediately took a vessel to the cow's side, and the cow stood still quietly. The onlookers were amazed: 'What is the reason that this small Brahmin is milking the cow for him? What if he is gored to death by the sick cow, what should we do?' Indra spoke in verse: 'Now the Buddha has a slight ailment, giving milk as the seed of milk, allowing the Buddha to drink it will cure the illness, and the merit gained will be immeasurable. The Buddha is the teacher of gods and humans, always caring with a compassionate heart, even the smallest insects, he wants to liberate them all.' At this time, the mother cow also spoke in verse: 'This hand caressing me, everything feels joyful, take the milk from my two udders, and leave the rest for my calf, it has not eaten since morning, although I know there is much merit, I must be fair.' Then, the calf spoke in verse to its mother: 'Since countless kalpas (an extremely long period of time), today I am able to hear the Buddha's voice.'
，即言持我分，盡用奉上佛，世尊一切師，甚難得再見，我食草飲水，自可足今日。更有五偈云云。於是阿難滿𤚲乳去，梵志及親邑人見此稱歎，信解佛法得法眼凈。阿難至世尊所具述之。佛言：如是。此牛過去曾為長者，喜出息，償錢畢復牴觸他人，坐此墮畜生。今罪已畢。放口光授記：從此卻後命終，七反生兜率天及梵天，復七反生人間豪家。牛母見彌勒成阿羅漢，犢子上下二十劫竟作佛號乳光。」當知世尊無疾無惱，為度人故現身有疾，為度眾生現行斯事。故凈名安慰阿難云：但為佛出五濁惡世，為眾生故現行斯法。二三如文。第四文又三：初引經題總具三脫即三佛性難，次引下文具三脫三佛性難，三「三義」下結難。
次難第四時為法華同歸教者，又二：初牒文總斥，次「法華」下別難。別難又為二：初略舉《法華》明常辨性，次「華嚴」下別引並難。初文云「命章」者，「命」字口令也，謂教也；即命召也，謂章初也。次文又三：初引明常文，次引佛性文，三破神通。初文又五：初以《華嚴》為並難，彼許《華嚴》亦明常住，故將為並；次「又無量義」下以序文驗為難；三「若言」下以敕語多少為難；四引今文；五「法華論」下引三身為難。初文又二：先以跡門並難，次「又華嚴」下以本門並難。初
【現代漢語翻譯】 現代漢語譯本：即說要拿走屬於我的那份，全部用來供奉佛，世尊是一切導師，很難再見到，我吃草喝水，自己就可以滿足今天的需要。還有五句偈等等。於是阿難拿著滿滿的牛奶離開，梵志（婆羅門）以及親近的鄉邑之人見到此情景都稱讚不已，信解佛法，得到了法眼凈（清凈的智慧之眼）。阿難回到世尊那裡，詳細地敘述了這件事。佛說：『是這樣的。這頭牛過去曾是一位長者，喜歡放高利貸，償還完本金后還要牴觸他人，因此墮落為畜生。現在罪業已經結束。』佛放出口中之光，為它授記：『從此之後命終，將七次往生到兜率天（欲界天之一）以及梵天（色界天之一），又七次往生到人間豪門。牛的母親將見到彌勒（未來佛）成就阿羅漢（斷盡煩惱的聖者），小牛上下經歷二十劫后將成佛，佛號為乳光。』應當知道世尊沒有疾病也沒有煩惱，爲了度化世人，才示現身體有疾病，爲了度化眾生，才示現這樣的行為。所以維摩詰（凈名）安慰阿難說：『只是因為佛出現在五濁惡世（充滿各種污濁的世間），爲了眾生的緣故才示現這樣的法則。』第二第三段如原文所說。第四段又分為三部分：首先引用經題，總括地具備了三種脫離，也就是三種佛性之難；其次引用下文，具備了三種脫離，三種佛性之難；第三，在『三義』之後總結了這些難題。 其次，針對第四時是《法華經》同歸教的說法進行辯難，又分為兩部分：首先是照錄原文，總括地駁斥；其次是在『法華』之後分別進行辯難。分別辯難又分為兩部分：首先是簡略地舉出《法華經》闡明常住佛性；其次是在『華嚴』之後分別引用並進行辯難。第一部分說到的『命章』，『命』字是口令的意思，指教法；也就是命令和召集的意思，指一章的開始。接下來的部分又分為三部分：首先引用闡明常住的經文；其次引用佛性經文；第三是破斥神通。第一部分又分為五部分：首先以《華嚴經》作為並列的辯難，因為對方承認《華嚴經》也闡明常住佛性，所以將它作為並列的論據；其次在『又無量義』之後，以序文來驗證並進行辯難；第三，在『若言』之後，以敕語的多少作為辯難；第四，引用現在的經文；第五，在『法華論』之後，引用三身（佛的三種化身）作為辯難。第一部分又分為兩部分：先以跡門（佛的示現）並列辯難，其次在『又華嚴』之後，以本門（佛的真實身份）並列辯難。第一部分
【English Translation】 English version: That is, saying to take my share and offer it all to the Buddha. The World-Honored One is the teacher of all, and it is difficult to see him again. I can satisfy myself today by eating grass and drinking water. There are also five verses, and so on. Then Ānanda left with a full pot of milk. The Brahmin (梵志) and the people of the surrounding villages praised this scene, believed in and understood the Buddha's teachings, and attained the pure Dharma eye (法眼凈, the pure eye of wisdom). Ānanda returned to the World-Honored One and described the matter in detail. The Buddha said, 'It is so. This cow was once a wealthy man who liked to lend money at high interest. After the principal was repaid, he would still offend others, and therefore he fell into the animal realm. Now his sins are exhausted.' The Buddha emitted light from his mouth and prophesied: 'After this life, he will be reborn seven times in the Tuṣita Heaven (兜率天, one of the heavens in the desire realm) and the Brahma Heaven (梵天, one of the heavens in the form realm), and seven times in wealthy families in the human realm. The cow's mother will see Maitreya (彌勒, the future Buddha) attain Arhatship (阿羅漢, a perfected being who has extinguished all defilements), and the calf will become a Buddha after twenty kalpas (劫, eons), with the name Milk Light (乳光).' It should be known that the World-Honored One has no illness or affliction, but manifests illness in order to liberate people, and manifests such actions in order to liberate sentient beings. Therefore, Vimalakirti (凈名) comforted Ānanda, saying, 'It is only because the Buddha appears in the evil world of the five defilements (五濁惡世, a world full of various impurities) that he manifests such a Dharma for the sake of sentient beings.' The second and third paragraphs are as stated in the original text. The fourth paragraph is further divided into three parts: first, quoting the title of the sutra, comprehensively addressing the three liberations, which are the three difficulties of Buddha-nature; second, quoting the following text, comprehensively addressing the three liberations, the three difficulties of Buddha-nature; third, concluding the difficulties after 'three meanings (三義)'. Secondly, refuting the claim that the fourth period is the period of the Lotus Sutra (法華經) teaching of ultimate return, which is further divided into two parts: first, quoting the original text and refuting it comprehensively; second, refuting it separately after 'Lotus Sutra (法華)'. The separate refutation is further divided into two parts: first, briefly citing the Lotus Sutra to clarify the permanence of Buddha-nature; second, citing and refuting separately after 'Avatamsaka (華嚴)'. The first part mentions 'command chapter (命章)', where 'command (命)' means an order, referring to the teaching; that is, the meaning of command and summoning, referring to the beginning of a chapter. The following part is further divided into three parts: first, citing the text clarifying permanence; second, citing the text on Buddha-nature; third, refuting the supernormal powers. The first part is further divided into five parts: first, using the Avatamsaka Sutra as a parallel refutation, because the opponent admits that the Avatamsaka Sutra also clarifies the permanence of Buddha-nature, so it is used as a parallel argument; second, after 'also the Immeasurable Meanings (又無量義)', using the preface to verify and refute; third, after 'if saying (若言)', using the amount of imperial commands as a refutation; fourth, citing the current text; fifth, after 'Treatise on the Lotus Sutra (法華論)', using the three bodies (三身, the three forms of the Buddha) as a refutation. The first part is further divided into two parts: first, using the trace-gate (跡門, the Buddha's manifestations) for parallel refutation, and second, after 'also Avatamsaka (又華嚴)', using the root-gate (本門, the Buddha's true identity) for parallel refutation. The first part
文言「菩薩智慧如爪上土」者，《大經》三十二云：「爾時世尊取大地土置爪甲上，問迦葉言，是土多耶？十方世界地土多耶？迦葉答言：爪上土者不比十方所有土也。」經文字譬舍於人身得人身少，今藉以譬菩薩智者如爪土等，華嚴甚深但為今序。第二第三如文。第四文者，引文三身壽命為難。第五文者，若不明常豈明三佛？次明三佛性又五：初引〈不輕〉文，次引《法華論》文，三引《涅槃》遙指，四引《涅槃》同明一乘，五泛舉《涅槃》猶劣。初二如文，第三文言「八千聲聞得授記別」者，如《止觀》第七記。第四同明一乘中言「畢竟」者，經云：「畢竟有二種，一者莊嚴畢竟，二者畢竟畢竟。又有二種，一者世間，二出世間。莊嚴畢竟謂六波羅蜜，畢竟畢竟謂一切眾生悉是一乘。一乘者名為佛性，是故我說一切眾生悉有佛性，悉有一乘。」第五如文。三破神通者又二：初略舉身土不滅，驗非神通，次正破神通義，如第二卷，故著「云云」。
次破第五時中又二：初牒，次難。又二：初以二諦為難，次「眾生佛性」下例難。初言欲破第五，先難成論師二諦判教。古人雖云二諦，而不分共別含顯之異，故將常住以例諸教，諸教並是十二年後所明二諦，與十二年前二諦何別？若言無別，自涅槃已前、法華已來
【現代漢語翻譯】 現代漢語譯本：關於『菩薩智慧如爪上土』，《大經》（指《無量壽經》）第三十二品中說：『那時，世尊取大地上的土放在指甲上，問迦葉（Mahakasyapa，佛陀十大弟子之一）說，是（我）指甲上的土多呢？還是十方世界（所有）的土地多呢？』迦葉（Mahakasyapa）回答說：『指甲上的土不能與十方世界所有的土相比。』經文原本是比喻捨棄人身而得到人身的機會很少，現在借用它來比喻菩薩的智慧就像指甲上的土一樣（稀少）。《華嚴經》（Avatamsaka Sutra）非常深奧，但只是爲了現在的序言（而引用）。第二點和第三點就像原文所說的那樣。第四點，引用經文中的三身（Trikaya，佛陀具有的三種身：法身、報身、應身）和壽命來提出疑問。第五點，如果不明白常（恒常不變的佛性），又怎麼能明白三佛（過去、現在、未來三世諸佛）呢？ 接下來闡明三佛性，又有五點：第一點引用〈不輕菩薩品〉（Sadaparibhuta，常不輕菩薩）的經文，第二點引用《法華論》（Saddharma-pundarika-upadesa）的經文，第三點引用《涅槃經》（Nirvana Sutra）遙指（佛性），第四點引用《涅槃經》（Nirvana Sutra）共同闡明一乘（Ekayaana，唯一佛乘），第五點泛泛地舉出《涅槃經》（Nirvana Sutra）仍然不足。前兩點就像原文所說的那樣，第三點中提到『八千聲聞（Sravaka，聽聞佛法之聲而悟道的弟子）得到授記』，就像《止觀》（Mohe Zhiguan）第七卷所記載的那樣。第四點共同闡明一乘中提到『畢竟』，經中說：『畢竟有兩種，一是莊嚴畢竟，二是畢竟畢竟。又有兩種，一是世間，二是出世間。莊嚴畢竟指的是六波羅蜜（Paramita，佈施、持戒、忍辱、精進、禪定、智慧），畢竟畢竟指的是一切眾生都是一乘。一乘被稱為佛性，因此我說一切眾生都有佛性，都有一乘。』第五點就像原文所說的那樣。 第三點，破斥神通，又有兩點：首先簡略地舉出身土不滅（佛陀的法身和國土永恒不滅），驗證它不是神通；其次正式破斥神通的意義，就像第二卷所說的那樣，所以寫著『云云』（此處省略）。 接下來破斥第五時（佛陀說法時期的第五個階段，即法華涅槃時）的說法，又有兩點：首先是照錄（對方的觀點），其次是提出疑問。又有兩點：首先用二諦（Two Truths，勝義諦和世俗諦）來提出疑問，其次在『眾生佛性』之後用類比的方式提出疑問。首先說想要破斥第五時，先要質疑成實論師（Satyasiddhi School）用二諦來判教（將佛陀的教法分為不同的階段）。古人雖然也說二諦，但是不區分共、別、含、顯的差異，所以將常住（恒常不變的佛性）與各個教派相比，各個教派都是十二年後所闡明的二諦，與十二年前的二諦有什麼區別？如果說沒有區別，那麼從《涅槃經》（Nirvana Sutra）之前、《法華經》（Lotus Sutra）以來
【English Translation】 English version: Regarding 'Bodhisattva's wisdom is like the soil on a fingernail,' the thirty-second chapter of the Great Sutra (referring to the Larger Sutra of Immeasurable Life) states: 'At that time, the World-Honored One took soil from the earth and placed it on his fingernail, asking Kashyapa (Mahakasyapa, one of the Buddha's ten great disciples), 'Is the soil on (my) fingernail more, or is the soil of the ten directions' worlds (all) more?' Kashyapa (Mahakasyapa) replied: 'The soil on the fingernail cannot be compared to all the soil in the ten directions' worlds.' The sutra originally used this as a metaphor for how rare the opportunity is to relinquish a human body and obtain another. Now, it is borrowed to illustrate that a Bodhisattva's wisdom is as rare as the soil on a fingernail. The Avatamsaka Sutra is very profound, but it is only cited for the sake of this preface. The second and third points are as stated in the original text. The fourth point uses the Three Bodies (Trikaya, the three bodies of the Buddha: Dharmakaya, Sambhogakaya, Nirmanakaya) and lifespan from the sutras to raise questions. The fifth point asks, if one does not understand the Constant (the unchanging Buddha-nature), how can one understand the Three Buddhas (Buddhas of the past, present, and future)? Next, elucidating the Three Buddha-natures, there are five points: The first point cites the text from the Sadaparibhuta (Never Disparaging Bodhisattva) chapter, the second point cites the text from the Saddharma-pundarika-upadesa, the third point cites the Nirvana Sutra, remotely indicating (Buddha-nature), the fourth point cites the Nirvana Sutra, jointly clarifying the One Vehicle (Ekayaana, the single Buddha Vehicle), and the fifth point vaguely mentions that the Nirvana Sutra is still insufficient. The first two points are as stated in the original text. The third point mentions 'eight thousand Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings) received predictions of enlightenment,' as recorded in the seventh volume of Mohe Zhiguan. The fourth point, jointly clarifying the One Vehicle, mentions 'ultimately.' The sutra says: 'There are two kinds of ultimately: one is ultimately of adornment, and the other is ultimately of ultimate. There are also two kinds: one is worldly, and the other is supramundane. Ultimately of adornment refers to the Six Paramitas (giving, morality, patience, diligence, meditation, and wisdom), and ultimately of ultimate refers to all sentient beings being of the One Vehicle. The One Vehicle is called Buddha-nature, therefore I say that all sentient beings have Buddha-nature, and all are of the One Vehicle.' The fifth point is as stated in the original text. The third point, refuting supernatural powers, has two points: First, it briefly mentions that the body and land do not perish (the Buddha's Dharmakaya and land are eternally imperishable), verifying that it is not a supernatural power; second, it formally refutes the meaning of supernatural powers, as stated in the second volume, so it is written 'etc.' (omitted here). Next, refuting the fifth period (the fifth stage of the Buddha's teachings, namely the Lotus-Nirvana period), there are two points: First, transcribing (the opponent's view), and second, raising questions. There are also two points: First, using the Two Truths (Conventional Truth and Ultimate Truth) to raise questions, and second, after 'sentient beings' Buddha-nature,' using analogy to raise questions. First, saying that wanting to refute the fifth period, one must first question the Satyasiddhi School's (Satyasiddhi School) use of the Two Truths to classify the teachings (dividing the Buddha's teachings into different stages). Although the ancients also spoke of the Two Truths, they did not distinguish the differences between common, distinct, inclusive, and explicit, so they compared the Constant (the unchanging Buddha-nature) with the various schools. The various schools are all the Two Truths elucidated after twelve years. What is the difference between them and the Two Truths before twelve years? If there is no difference, then from before the Nirvana Sutra, since the Lotus Sutra.
，應俱無常；若其別者，那同名二諦？次例難者，二諦既同，應俱明佛性，並云云。二諦既同，應俱明闡提作佛，並云云。已難漸中五時。
次難頓等三教。初難頓者又二：先以同難，次「權雖」下以別難。華嚴至法華來，無不有頓，何獨華嚴得稱頓耶？次明別難中以權別故，故有諸部不同者，權是事法，不應從權異邊而分頓與非頓。
次難不定者為三：初總舉諸經，次別引《央掘》列眾明常，三以《凈名》為並。次文言「央掘列眾」者，彼經初云：「爾時世尊，與無量菩薩摩訶薩，及四眾天龍八部，毗舍遮、富單那等，日月天子及護世等，皆云無量。」始從鹿苑，方等般若，法華涅槃，經初列眾，皆有聲聞菩薩雜眾，央掘亦爾。仍云無量，故云委悉。「彈斥明常」者，如彼《央掘》偈云：「云何名為一？謂一切眾生，皆以如來藏，畢竟恒安住。云何名為二？所謂名與色，此是聲聞宗，斯非摩訶衍。云何名為四？所謂四聖諦」，是則聲聞宗，斯非摩訶衍。一切諸如來，第一畢竟常，是則大乘諦，非苦是真諦。「云何名為五？所謂彼五根，是則聲聞宗，斯非摩訶衍，所謂彼眼根，于諸如來常」等，具如《止觀》第七卷引，乃至增十亦復如是。如是等文，彈訶聲聞明於常住，最為顯著，余如彼經。又如《無垢
【現代漢語翻譯】 現代漢語譯本：應全部是無常的；如果二諦是不同的，那又怎麼能用同一個名稱'二諦'呢？按照這個例子來反駁，如果二諦是相同的，就應該都闡明佛性，等等。如果二諦是相同的，就應該都闡明闡提（斷善根的人）可以成佛，等等。以上是對於漸教中五時的反駁。
接下來反駁頓教等三教。首先反駁頓教，又分為兩部分：先用相同點反駁，然後從'權雖'開始用不同點反駁。從《華嚴經》到《法華經》，沒有哪部經沒有包含頓教的教義，為什麼只有《華嚴經》才能被稱為頓教呢？接下來在不同點反駁中說明，因為權教的差別，所以才有諸部經典的不同，權是事法，不應該從權教的差異來區分頓教和非頓教。
接下來反駁不定教，分為三個部分：首先總括地列舉各部經典，然後特別引用《央掘魔羅經》列舉大眾以說明常住，第三個部分以《維摩經》作為並列的例子。文中的'央掘列眾'指的是，《央掘魔羅經》一開始就說：'當時世尊，與無量菩薩摩訶薩，以及四眾（比丘、比丘尼、優婆塞、優婆夷），天龍八部，毗舍遮（食精氣鬼）、富單那（臭餓鬼）等，日月天子以及護世四天王等，都說是無量的。'從鹿苑（佛陀初轉法輪之地）開始，《方等經》、《般若經》、《法華經》、《涅槃經》，各經開始列舉聽眾時，都有聲聞、菩薩等各種聽眾，《央掘魔羅經》也是這樣。仍然說是無量的，所以說是詳細周全。'彈斥明常'指的是，比如《央掘魔羅經》中的偈頌說：'什麼叫做一？就是一切眾生，都以如來藏（如來法身）為根本，畢竟恒常安住。什麼叫做二？就是名與色（五蘊中的兩種），這是聲聞乘的宗旨，不是摩訶衍（大乘）。什麼叫做四？就是四聖諦（苦集滅道）'，這就是聲聞乘的宗旨，不是摩訶衍（大乘）。一切諸如來，第一畢竟常，這就是大乘的真諦，不是苦而是真諦。'什麼叫做五？就是五根（眼耳鼻舌身），這是聲聞乘的宗旨，不是摩訶衍（大乘），就是眼根，對於諸如來是常住的'等等，具體內容可以參考《止觀》第七卷的引用，乃至增加到十也是這樣。像這樣的經文，彈斥聲聞乘，闡明常住的道理，最為顯著，其餘內容可以參考《央掘魔羅經》。又如《無垢經》
【English Translation】 English version: All should be impermanent; if the two truths are different, how can they share the same name 'Two Truths'? Following this example to refute, if the two truths are the same, they should both elucidate Buddha-nature, and so on. If the two truths are the same, they should both elucidate that icchantikas (those who have severed their roots of goodness) can become Buddhas, and so on. The above is a refutation of the five periods in the gradual teaching.
Next, refute the three teachings of sudden, etc. First, refute the sudden teaching, which is further divided into two parts: first, refute with similarities, and then from 'Although provisional' onwards, refute with differences. From the Avatamsaka Sutra to the Lotus Sutra, there is no sutra that does not contain the teachings of the sudden teaching, so why is only the Avatamsaka Sutra called the sudden teaching? Next, in the refutation with differences, it is explained that because of the differences in provisional teachings, there are differences in various sutras. The provisional is the dharma of phenomena, and the distinction between sudden and non-sudden should not be based on the differences in provisional teachings.
Next, refute the indeterminate teaching, which is divided into three parts: first, generally list the various sutras, then specifically cite the Angulimaliya Sutra, listing the assembly to explain permanence, and the third part uses the Vimalakirti Sutra as a parallel example. The 'Angulimaliya listing the assembly' in the text refers to the fact that the Angulimaliya Sutra begins by saying: 'At that time, the World-Honored One, with immeasurable Bodhisattva-Mahasattvas, and the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), the eight classes of gods and dragons, pisacas (flesh-eating ghosts), putanas (foul-smelling hungry ghosts), etc., the sun and moon gods, and the four guardian kings, etc., all said to be immeasurable.' Starting from Deer Park (the place where the Buddha first turned the wheel of Dharma), the Vaipulya Sutra, Prajna Sutra, Lotus Sutra, and Nirvana Sutra, when each sutra begins to list the audience, there are various audiences such as sravakas and bodhisattvas, and the Angulimaliya Sutra is also like this. It is still said to be immeasurable, so it is said to be detailed and complete. 'Criticizing and clarifying permanence' refers to, for example, the verses in the Angulimaliya Sutra say: 'What is called one? That is, all sentient beings, all based on the Tathagatagarbha (the Dharma body of the Tathagata), ultimately and constantly abide. What is called two? That is, name and form (two of the five aggregates), this is the doctrine of the Sravaka vehicle, not the Mahayana. What is called four? That is, the Four Noble Truths (suffering, accumulation, cessation, path)', this is the doctrine of the Sravaka vehicle, not the Mahayana. All Tathagatas, first and foremost, are ultimately permanent, this is the true meaning of the Mahayana, not suffering but true. 'What is called five? That is, the five roots (eye, ear, nose, tongue, body), this is the doctrine of the Sravaka vehicle, not the Mahayana, that is, the eye root, is permanent for all Tathagatas', etc., the specific content can be found in the citation in the seventh volume of Mohe Zhiguan, and even increasing to ten is also like this. Sutras like this criticize the Sravaka vehicle and clarify the principle of permanence, which is the most prominent. For the rest, please refer to the Angulimaliya Sutra. Also, like the Vimalakirti Sutra.
施女經》「阿阇世王有女名無垢施，于晨朝時著玉屣踞父殿坐。爾時舍利弗與八大聲聞、文殊師利等八大菩薩，入城乞食，各先作念。舍利弗念言：我當入如是定已，愿舍衛城中一切眾生聞四聖諦法。目連念言：愿令城中一切眾生無有魔事。如是十六人各作念已次第到城，入無垢施女門，詣其乞食，皆被此女如其心念種種彈訶。此十六人還佛所述已。佛記是女等(云云)。」三文者為三：初以同有彈訶為並，次「又凈名」下以訶在昔與《央掘》同爲難，三「若謂」下以明常被緣為難。
三難用涅槃五味中二：先敘其非，次別明難。難中又二：初總斥非，次「何者」下釋。釋中自五。初難從牛出乳為十二部，中三：初以非初說及無十二部為難，次「救云」下彼救，三「今問」下縱難。初如文。次文言「彼救云小乘亦有十二部」至「異耳」者，《大經》二十五云：「雪山有草名曰忍辱，牛若食者即出醍醐。更有異草，牛若食者則無醍醐，雖無醍醐，不可說言雪山之中無忍辱草。佛性亦爾。山喻如來，忍辱草者喻大涅槃，異草者喻十二部經。若有能聽大般涅槃則見佛性，十二部中雖不聞有，不可說言無佛性也。」既云十二部中無有佛性，即是無佛性之十二部也。忍辱草者，既喻佛性，佛性亦不出於十二部。彼師依經救
【現代漢語翻譯】 現代漢語譯本 《施女經》記載：『阿阇世王（Ajatasattu，印度摩揭陀國國王）有個女兒名叫無垢施（Vimala-datta，意為『無垢的佈施』），早上穿著玉鞋坐在她父親的宮殿里。當時，舍利弗（Sariputta，佛陀的十大弟子之一）與八大聲聞弟子、文殊師利（Manjusri，大乘佛教的代表性菩薩）等八大菩薩，進入城中乞食，每個人都先在心中默唸。舍利弗心想：我應當進入這樣的禪定，愿舍衛城（Sravasti，古印度城市）中的一切眾生都能聽聞四聖諦法。目連（Maudgalyayana，佛陀的十大弟子之一）心想：愿城中一切眾生沒有魔事。』像這樣十六個人各自默唸之後，依次來到城中，進入無垢施女的門，向她乞食，都被這位女子按照他們心中的想法，用各種方式呵斥。這十六個人回到佛陀那裡，佛陀預言了這位女子等等（此處省略）。』以上三段文字提出了三個難題：第一個難題是將所有被呵斥的情況並列在一起；第二個難題是，『又凈名』之後，以過去被呵斥的情況與《央掘經》（Angulimaliya Sutra，講述央掘摩羅的故事）的情況相同作為難題；第三個難題是，『若謂』之後，以經常被（呵斥的）因緣作為難題。 這三個難題運用了《涅槃經》（Nirvana Sutra）五味中的兩種：先敘述其錯誤之處，然後分別闡明難題。難題中又分為兩部分：首先總的駁斥其錯誤，然後從『何者』開始解釋。解釋中又分為五個部分。首先，第一個難題是從牛產乳的比喻引申出十二部經（Dvadasanga，佛教經文的十二種分類）；中間有三個部分：首先以（十二部經）並非最初所說以及沒有十二部經作為難題，其次是『救云』之後，對方的辯解，第三是『今問』之後，進一步的質問。第一個部分如原文所述。其次，原文說『對方辯解說小乘也有十二部』到『不同罷了』，出自《大涅槃經》第二十五卷：『雪山有一種草名叫忍辱（ksanti，意為『忍耐』），牛如果吃了這種草，就能產出醍醐（ghrta，比喻佛性）。還有另一種草，牛如果吃了就不能產出醍醐，雖然沒有醍醐，也不能說雪山中沒有忍辱草。佛性也是這樣。山比喻如來（Tathagata，佛陀的稱號之一），忍辱草比喻大涅槃（Maha-parinirvana，佛陀的最終涅槃），另一種草比喻十二部經。如果有人能聽聞大般涅槃，就能見到佛性，在十二部經中雖然沒有聽到，也不能說沒有佛性。』既然說十二部經中沒有佛性，那就是沒有佛性的十二部經。忍辱草既然比喻佛性，佛性也不出於十二部經。對方的法師依據經文進行辯解。
【English Translation】 English version The Shi Nü Jing (Skt. Sri-devi-vyakarana, Sutra of the Goddess) records: 'King Ajatasattu (King of Magadha in India) had a daughter named Vimala-datta (meaning 'Immaculate Giving'), who, in the morning, wearing jade shoes, sat in her father's palace. At that time, Sariputta (one of the Buddha's ten great disciples) with eight great Sravaka disciples, Manjusri (the representative Bodhisattva of Mahayana Buddhism) and other eight great Bodhisattvas, entered the city to beg for food, each first contemplating in their minds. Sariputta thought: I should enter such a samadhi, wishing that all sentient beings in Sravasti (an ancient Indian city) could hear the Four Noble Truths. Maudgalyayana (one of the Buddha's ten great disciples) thought: May all sentient beings in the city be free from demonic affairs.' Like this, after the sixteen people each contemplated, they sequentially arrived in the city, entered the gate of the maiden Vimala-datta, and begged for food from her, all of whom were scolded by this maiden in various ways according to their thoughts. These sixteen people returned to the Buddha, and the Buddha predicted about this maiden, etc. (omitted here).' The above three passages present three difficulties: the first difficulty is to juxtapose all the situations of being scolded together; the second difficulty is, after 'Also, Vimalakirti', using the situation of being scolded in the past being the same as the situation in the Angulimaliya Sutra (the story of Angulimala) as a difficulty; the third difficulty is, after 'If it is said', using the cause of being frequently (scolded) as a difficulty. These three difficulties utilize two of the five flavors in the Nirvana Sutra: first narrating their errors, and then separately clarifying the difficulties. The difficulties are further divided into two parts: first, generally refuting their errors, and then explaining from 'What' onwards. The explanation is further divided into five parts. First, the first difficulty is derived from the analogy of a cow producing milk to the twelve divisions of scriptures (Dvadasanga, the twelve categories of Buddhist scriptures); in the middle there are three parts: first, using (the twelve divisions of scriptures) not being what was initially said and the absence of twelve divisions of scriptures as a difficulty, second, after 'Saving saying', the other party's defense, and third, after 'Now asking', further questioning. The first part is as stated in the original text. Secondly, the original text says 'The other party defends saying that the Hinayana also has twelve divisions' to 'different only', from the twenty-fifth volume of the Maha-parinirvana Sutra: 'In the Snowy Mountains, there is a grass called ksanti (meaning 'patience'), if a cow eats this grass, it can produce ghrta (butter, a metaphor for Buddha-nature). There is another grass, if a cow eats it, it cannot produce ghrta, although there is no ghrta, it cannot be said that there is no ksanti grass in the Snowy Mountains. Buddha-nature is also like this. The mountain is a metaphor for the Tathagata (one of the Buddha's titles), the ksanti grass is a metaphor for the Maha-parinirvana (the Buddha's final Nirvana), the other grass is a metaphor for the twelve divisions of scriptures. If someone can hear the Maha-parinirvana, they can see the Buddha-nature, although it is not heard in the twelve divisions of scriptures, it cannot be said that there is no Buddha-nature.' Since it is said that there is no Buddha-nature in the twelve divisions of scriptures, that is the twelve divisions of scriptures without Buddha-nature. Since the ksanti grass is a metaphor for Buddha-nature, Buddha-nature does not come from the twelve divisions of scriptures either. The other party's Dharma master defends according to the scriptures.
云，大小乘俱有十二部也。今意從別，且存大乘佛性十二部也；無佛性者且對九部。三縱難中二：先直縱難何為不用有佛性之十二部，次引第七中判其墮罪。
次難第二時又四：初牒計，次「修多羅」下明難，三「解云」下彼救，四「若言」下重破。破中又三：初以譬喻等例破，次「般若」下以余經例般若直說為難，三「若言」下破第二時。
次破第三時又二：先牒計，次「凈名」下指前文破。
次破第四時又二：先牒計，次正破。破又二：先破迴文，次引《涅槃》破其謬立。
次難第五時，亦先牒計，次正破。譬云「佷㑦」者，兩字本為一義，謂諍競不順，今隨語便，故分字釋。結及更難用四三二時，可見。
次難北地中自為七文。初難五時中但難初時，次餘四同上。初時為二：初牒計，次正難。難中又六：初單約戒善難，次「又彼經」下用彼經體難，三「又云五戒」下以五戒為諸行本難，四「又提謂」下以經中結得道眾難，五「複次」下以結集法藏次第難，六「若言」下以在初難一音。初文又二：先直難，次縱難。次文者，「符謂三乘法」者，所謂行行法也。「印謂泥洹道」者，「道」謂能通，「印」謂實相，有實相印，道則可行。第三文者，「靈」謂情識，有情識故，藉戒為本
【現代漢語翻譯】 現代漢語譯本：云，大乘和小乘都有十二部經典。現在我從另一個角度出發，暫且只討論大乘佛性（Buddha-nature）的十二部經典；沒有佛性（Buddha-nature）的，暫且針對九部經典進行討論。三重縱向詰難中的第二重：首先直接縱向詰難，為什麼不使用具有佛性（Buddha-nature）的十二部經典，其次引用第七重詰難中判定其墮落罪過。
其次，詰難第二時（Second Period）又分為四個部分：首先是重複對方的觀點，其次在『修多羅（Sutra）』（經）下闡明詰難，第三在『解云』（解釋說）下是對方的辯解，第四在『若言』（如果說）下是再次駁斥。駁斥中又分為三個部分：首先用譬喻等方式類比駁斥，其次在『般若（Prajna）』（智慧）下用其他經典類比《般若（Prajna）》直接宣說為難點，第三在『若言』（如果說）下駁斥第二時（Second Period）。
其次，駁斥第三時（Third Period）又分為兩個部分：首先是重複對方的觀點，其次在『凈名（Vimalakirti）』（維摩詰）下指明前文進行駁斥。
其次，駁斥第四時（Fourth Period）又分為兩個部分：首先是重複對方的觀點，其次是正式駁斥。駁斥又分為兩個部分：首先駁斥迴文，其次引用《涅槃（Nirvana）》駁斥其錯誤立論。
其次，詰難第五時（Fifth Period），也是先重複對方的觀點，然後正式駁斥。譬如說『佷㑦（henchu）』，這兩個字原本是一個意思，指的是爭競不順從，現在爲了方便理解，所以分開解釋。總結以及進一步詰難使用第四、第三、第二時（Fourth, Third, Second Period）的論點，可以參考前面的內容。
其次，詰難北地（Northern Region）的觀點，自身分為七個部分。首先詰難五時（Five Periods）中只詰難初時（First Period），其次其餘四時（Four Periods）與上述相同。初時（First Period）分為兩個部分：首先是重複對方的觀點，其次是正式詰難。詰難中又分為六個部分：首先單獨就戒律善行進行詰難，其次在『又彼經』（又那部經）下用那部經的本體進行詰難，第三在『又云五戒』（又說五戒）下以五戒（Five Precepts）為諸行根本進行詰難，第四在『又提謂』（又提謂經）下以經中總結得道者眾多進行詰難，第五在『複次』（再次）下以結集法藏的次第進行詰難，第六在『若言』（如果說）下以在最初難以一音說法進行詰難。第一部分又分為兩個部分：首先是直接詰難，其次是縱向詰難。其次，『符謂三乘法』（符指的是三乘法）指的是行行法。『印謂泥洹道』（印指的是涅槃道），『道』指的是能通達，『印』指的是實相，有了實相印，道才能通行。第三部分，『靈』指的是情識，因為有情識，所以要以戒律為根本。
【English Translation】 English version: It is said that both Mahayana and Hinayana have twelve divisions of scriptures. Now, from a different perspective, let's temporarily discuss the twelve divisions of Mahayana Buddha-nature scriptures; those without Buddha-nature will be addressed with respect to the nine divisions.
The second of the three longitudinal difficulties: First, directly and longitudinally challenge why the twelve divisions of scriptures with Buddha-nature are not used, and second, cite the seventh challenge to judge their sin of falling.
Next, the second challenge is further divided into four parts: First, reiterate the opponent's argument; second, clarify the challenge under 'Sutra' (scripture); third, under 'Explanation says' is the opponent's defense; fourth, under 'If it is said' is the re-refutation. The refutation is further divided into three parts: First, refute by analogy with metaphors, etc.; second, under 'Prajna' (wisdom) use other scriptures to challenge Prajna's direct statement as a difficulty; third, under 'If it is said' refute the Second Period.
Next, the refutation of the Third Period is further divided into two parts: First, reiterate the opponent's argument; second, under 'Vimalakirti' (Pure Name) point to the previous text for refutation.
Next, the refutation of the Fourth Period is further divided into two parts: First, reiterate the opponent's argument; second, formally refute. The refutation is further divided into two parts: First, refute the palindrome; second, cite 'Nirvana' (extinction) to refute its erroneous establishment.
Next, the challenge to the Fifth Period also begins by reiterating the opponent's argument, followed by formal refutation. The metaphor 'henchu' (quarrelsome and disobedient) means the two characters originally had one meaning, referring to contention and disobedience. Now, for ease of understanding, they are explained separately. The conclusion and further challenges use the arguments of the Fourth, Third, and Second Periods, which can be found in the preceding content.
Next, the challenge to the views of the Northern Region is divided into seven parts. First, the challenge to the Five Periods only challenges the First Period; second, the remaining Four Periods are the same as above. The First Period is divided into two parts: First, reiterate the opponent's argument; second, formally challenge. The challenge is further divided into six parts: First, challenge solely on the basis of precepts and good deeds; second, under 'Also that scripture' use the essence of that scripture to challenge; third, under 'Also says Five Precepts' use the Five Precepts as the foundation of all practices to challenge; fourth, under 'Also Tividha' use the scripture's conclusion that many have attained the Way to challenge; fifth, under 'Furthermore' use the order of compiling the Dharma treasury to challenge; sixth, under 'If it is said' challenge the difficulty of speaking with one sound at the beginning. The first part is further divided into two parts: First, direct challenge; second, longitudinal challenge. Next, 'Symbol refers to the Three Vehicle Dharma' refers to the practice of practice. 'Seal refers to the Nirvana Path,' 'Path' refers to the ability to penetrate, 'Seal' refers to the true nature. With the seal of true nature, the path can be traversed. In the third part, 'Spirit' refers to sentient consciousness. Because there is sentient consciousness, precepts are taken as the foundation.
，「天」謂諸天正報依報，「地」謂地神依報正報，四天王持之使四時調順，地神持之萬物成熟。「父母道源」，只是能生為義。第四如文。第五結集難中二：初難不預五時，次「何者」下釋不預所以。六難一音，可見。
次難菩提流支中二：先牒計略斥，次從「得道」下正斥。正斥又二：先斥半教，次從「般若」去斥滿教。初又二：初總難，次引諸文，皆是十二年前已有滿教。言「涅槃云，我初成道，恒沙菩薩來問」等者，第三經「迦葉設三十六問竟。佛贊言：善哉！善哉！汝今未得一切種智；如已得之，如汝所問，如一切智，等無有異。善男子！我初坐道場，初成正覺。爾時無量阿僧祇恒沙等諸佛世界，有諸菩薩，亦曾問我如是深義，然其所問句義功德，皆亦如是，等無有異。如是問者，則能利益無量眾生。」次斥滿中又二：先引論以明法華秘密難，次「又若」下以三味名展轉互難。互難又二：初正難，次「能譬」下結難。
次難四宗中自為四。初難因緣宗，中二：初以通途因緣為難，次「又因緣」下假名義同不應立異為難。初文言「六因四緣」者，略如《止觀》第八記。言「成論三因四緣」者，三因謂生因、習因、依因。生因者，若法生時能與其因，如業為報因。習因者，如習貪慾，貪慾增長。依
【現代漢語翻譯】 現代漢語譯本：『天』指的是諸天的正報（自身果報）和依報（所處環境），『地』指的是地神的正報和依報。四天王執掌天道，使四季調和順暢；地神執掌地道，使萬物成熟生長。『父母道源』，只是具有能生育的意義。第四點如原文所述。第五點關於結集經典的困難，分為兩部分：首先是質疑為何不預先參與五時判教，其次從『何者』開始解釋不預先參與的原因。第六點質疑一音演說，顯而易見。 接下來是對於菩提流支（Bodhiruci，印度僧人）的質疑，分為兩部分：首先是簡略地指出其計策的不足，其次從『得道』開始正式駁斥。正式駁斥又分為兩部分：首先駁斥其只翻譯了半部經典，其次從『般若』開始駁斥其對於圓滿教義的理解。第一部分又分為兩部分：首先是總體的質疑，其次引用各種經典，證明在十二年前就已經存在圓滿的教義。提到『涅槃經云，我初成道，恒沙菩薩來問』等，出自第三部經，『迦葉（Kasyapa，佛陀弟子）提出三十六個問題后，佛陀讚歎說：善哉！善哉！你現在還沒有獲得一切種智（sarvajna，佛陀的智慧），如果已經獲得，那麼你所問的問題，就和一切智沒有差別。善男子！我最初在菩提樹下成道，初證正覺。那時，無量阿僧祇（asamkhya，極大的數字）恒河沙數等諸佛世界，有許多菩薩，也曾問過我如此深刻的道理，然而他們所問的語句意義功德，也都如此，沒有差別。這樣提問的人，就能利益無量眾生。』接下來駁斥圓滿教義，又分為兩部分：首先引用論典來闡明《法華經》（Lotus Sutra）的秘密難以理解，其次從『又若』開始，用三昧（samadhi，禪定）的名稱來互相詰難。互相詰難又分為兩部分：首先是正式的詰難，其次從『能譬』開始總結詰難。 接下來是對於四宗的質疑，自然分為四個部分。首先是質疑因緣宗，分為兩部分：首先用普遍的因緣理論來質疑，其次從『又因緣』開始，認為假名（prajnapati，假立的名稱）的意義相同，不應該設立不同的宗派來質疑。第一部分提到『六因四緣』，簡略的內容見《止觀》（Mohe Zhiguan）第八卷的記載。提到『成論三因四緣』，三因指的是生因、習因、依因。生因指的是，某種法產生時能夠給予其因，比如業是報的因。習因指的是，比如習慣貪慾，貪慾就會增長。依因
【English Translation】 English version: 'Heaven' refers to the devas' (gods) proper reward (their own karmic retribution) and dependent reward (their environment), and 'Earth' refers to the earth deities' proper and dependent rewards. The Four Heavenly Kings hold the heavens, ensuring the four seasons are harmonious and smooth; the earth deities hold the earth, ensuring all things mature and grow. 'Parents are the source of the Way' simply means they have the ability to give birth. The fourth point is as stated in the original text. The fifth point, regarding the difficulty of compiling the scriptures, is divided into two parts: first, questioning why they did not participate in the Five Periods of Teaching beforehand, and second, starting from 'What's the reason,' explaining why they did not participate beforehand. The sixth point questions the single sound teaching, which is obvious. Next is the questioning of Bodhiruci (Indian monk), divided into two parts: first, briefly pointing out the inadequacy of his strategy, and second, formally refuting him starting from 'attaining the Way.' The formal refutation is further divided into two parts: first, refuting his translation of only half the scriptures, and second, refuting his understanding of the complete teachings starting from 'Prajna.' The first part is again divided into two parts: first, a general questioning, and second, citing various scriptures to prove that the complete teachings already existed twelve years ago. Mentioning 'The Nirvana Sutra says, when I first attained the Way, countless Bodhisattvas came to ask,' etc., comes from the third scripture, 'After Kasyapa (Buddha's disciple) asked thirty-six questions, the Buddha praised him, saying: Excellent! Excellent! You have not yet attained all-knowing wisdom (sarvajna, Buddha's wisdom); if you had attained it, then the questions you ask would be no different from all-knowing wisdom. Good man! I first attained the Way under the Bodhi tree, first realized perfect enlightenment. At that time, in countless asamkhya (extremely large number) Ganges sand-like Buddha worlds, there were many Bodhisattvas who also asked me such profound principles, and the meaning and merit of their questions were also the same, without any difference. Those who ask such questions can benefit countless beings.' Next, refuting the complete teachings is again divided into two parts: first, citing treatises to clarify the difficulty in understanding the secrets of the Lotus Sutra, and second, starting from 'Also if,' using the names of samadhi (meditative absorption) to mutually challenge each other. The mutual challenges are again divided into two parts: first, a formal challenge, and second, summarizing the challenge starting from 'can be compared'. Next is the questioning of the Four Schools, naturally divided into four parts. First is the questioning of the Cause and Condition School, divided into two parts: first, questioning with the general theory of cause and condition, and second, starting from 'Also cause and condition,' arguing that the meaning of provisional designation (prajnapati, temporary name) is the same, and it should not be questioned by establishing different schools. The first part mentions 'six causes and four conditions,' the brief content of which can be found in the eighth volume of Mohe Zhiguan. Mentioning 'Chengshi's three causes and four conditions,' the three causes refer to the cause of birth, the cause of habit, and the cause of reliance. The cause of birth refers to when a certain dharma arises, it can give its cause, such as karma being the cause of retribution. The cause of habit refers to, for example, being accustomed to greed, and greed will increase. The cause of reliance
因者，如心心數法，依色香等。四緣者，因緣者具足三因，次第緣者心心數法次第而生，緣緣者如識生眼識，增上緣者諸餘緣也。若《俱舍》中因緣五因性，《成論》以所作因即是增上，故不別立，但立報因，即生因是；自分因，即習因是；共因，即依因是。
次難假名宗，中二：先據本論得道為難，次引《大論》空門為證，宗應順本論，異不成宗。
次難不真宗，中三：先引《大論》彈方廣破，次「若謂」下難不明佛性，三「何但」下難幻化語通、立宗不成。初文破不真宗，指《大品》十喻者，如《止觀》第五記。十喻既是《大品》正文，龍樹彈者但為方廣不曉即空不空等理，但指如幻為不生滅；如幻但是俗諦而已，如何得立為般若宗？般若意在空及不空，故云「失般若意」。次文可見。第三文又二：先難，次結。
次難常宗，指涅槃，于中為二：先以八術並難，次「彼云」下重述彼救重破。又五：初述計；次「宗則」下重破其宗，教真不真等不應別立；三「彼引楞伽」下破其謬引失意；四「若爾」下以因緣假名為例；五「覆卻」下結難。初文言「彼云誑相不真宗」等者，彼云四宗家自判云，不真宗是通教，常宗是真宗，彼依《楞伽》作如此判，具如下引。今以真不真及宗教有無卻覆並決，令二
【現代漢語翻譯】 現代漢語譯本：
『因』指的是心和心所法，依賴於色、香等。『四緣』指的是：『因緣』，具備了三個『因』；『次第緣』，指的是心和心所法依次產生；『緣緣』，例如識產生眼識；『增上緣』，指的是其餘的『緣』。如果按照《俱舍論》中的說法，『因緣』包含五種『因』的性質。《成實論》認為『所作因』就是『增上緣』，因此不單獨設立，只設立『報因』，也就是『生因』；『自分因』，也就是『習因』；『共因』，也就是『依因』。
接下來是駁斥假名宗，分為兩部分：首先根據本論的得道來提出質疑，然後引用《大智度論》的空門作為論證，認為宗義應該遵循本論，不同則不能成立宗派。
接下來是駁斥不真宗，分為三部分：首先引用《大智度論》彈斥方廣來破斥，其次從『若謂』開始，質疑其不明佛性，第三從『何但』開始，質疑其幻化之語普遍通用，立宗不能成立。第一部分破斥不真宗，指的是《大品般若經》的十個比喻，可以參考《止觀》第五的記載。十個比喻既然是《大品般若經》的正文，龍樹菩薩的彈斥只是針對那些不理解即空即不空等道理的方廣，只是將如幻視為不生不滅；如幻僅僅是俗諦而已，怎麼能夠立為般若宗呢？般若的意義在於空和不空，所以說『失去般若的意義』。第二部分內容可以證明這一點。第三部分又分為兩部分：先提出質疑，然後總結。
接下來是駁斥常宗，指的是《涅槃經》，分為兩部分：首先用八種術語一起提出質疑，然後從『彼云』開始，重述對方的辯解並再次破斥。又分為五個部分：首先陳述對方的觀點；其次從『宗則』開始，再次破斥其宗義，認為教義的真與不真等不應該單獨設立；第三從『彼引楞伽』開始，破斥其錯誤引用並曲解原意；第四從『若爾』開始，用因緣和假名作為例子；第五從『覆卻』開始，總結質疑。第一部分中說的『彼云誑相不真宗』等，指的是四宗家自己判斷說，不真宗是通教，常宗是真宗，他們依據《楞伽經》作出這樣的判斷，具體內容如下文引用。現在用真不真以及宗教的有無來推翻並決斷，使二者...
【English Translation】 English version:
『Hetu』 (cause) refers to the mind and mental functions (citta-caitasika dharmas), which rely on form (rupa), smell (gandha), etc. The 『four conditions』 (catuh pratyaya) are: 『causal condition』 (hetu pratyaya), which possesses the three 『causes』 (hetu); 『successive condition』 (samanantara pratyaya), which refers to the successive arising of mind and mental functions; 『objective condition』 (alambana pratyaya), such as consciousness giving rise to eye-consciousness; 『dominant condition』 (adhipati pratyaya), which refers to the remaining 『conditions』 (pratyaya). According to the Abhidharmakosa, 『causal condition』 contains the nature of five 『causes』 (hetu). The Satyasiddhi Sastra considers 『the cause of action』 (kartr-hetu) to be the same as 『dominant condition』 (adhipati pratyaya), therefore it is not established separately, but only establishes 『resultant cause』 (vipaka-hetu), which is the same as 『productive cause』 (janaka-hetu); 『self-dividing cause』 (svabhaga-hetu), which is the same as 『habitual cause』 (vasana-hetu); 『common cause』 (sabhaga-hetu), which is the same as 『dependent cause』 (asraya-hetu).
Next is the refutation of the Provisional Name School (Prajnaptivada), in two parts: first, based on the attainment of the path in the original treatise, a challenge is raised; then, the doctrine of emptiness from the Mahaprajnaparamita Sastra is cited as evidence, arguing that the tenets should follow the original treatise, and disagreement would invalidate the establishment of the school.
Next is the refutation of the Untrue School, in three parts: first, the Mahaprajnaparamita Sastra's criticism of Vaipulya (an early form of Mahayana) is cited to refute it; second, starting with 『If it is said』, the lack of understanding of Buddha-nature is challenged; third, starting with 『Why only』, the universality of illusory language is challenged, making the establishment of the school untenable. The first part refutes the Untrue School, referring to the ten metaphors in the Mahaprajnaparamita Sutra, which can be found in the fifth record of Mohe Zhiguan. Since the ten metaphors are the main text of the Mahaprajnaparamita Sutra, Nagarjuna's criticism is only directed at those Vaipulya practitioners who do not understand the principles of being both empty and not empty, and only regard illusion as non-arising and non-ceasing; illusion is merely conventional truth (samvrti-satya), how can it be established as the Prajna School? The meaning of Prajna lies in emptiness and non-emptiness, hence the saying 『losing the meaning of Prajna』. The second part can prove this point. The third part is further divided into two parts: first, raising questions, then summarizing.
Next is the refutation of the Eternal School, referring to the Nirvana Sutra, divided into two parts: first, using eight terms together to raise questions; then, starting with 『They say』, restating the opponent's defense and refuting it again. It is further divided into five parts: first, stating the opponent's view; second, starting with 『The tenet then』, refuting their tenet again, arguing that the truth and untruth of teachings should not be established separately; third, starting with 『They cite the Lankavatara Sutra』, refuting their misquotation and misinterpretation; fourth, starting with 『If so』, using causality and provisional names as examples; fifth, starting with 『Overturning』, summarizing the challenge. The first part, saying 『They say the deceptive appearance is the Untrue School』 etc., refers to the four schools' own judgment, saying that the Untrue School is the Shared Teaching (通教 tongjiao), and the Eternal School is the True School, based on the Lankavatara Sutra. The specific content is quoted below. Now, using truth and untruth, and the existence or non-existence of religion, to overturn and decide, making the two...
名齊等，使宗必有教、教必有宗，教是能詮、宗是所詮，必互相有，不可孤然。既無此義，當知汝之所立真及不真亦須互有，既不別立其名便齊，何須別立宗教二耶？說大意竟。更重消文，從初至「者」字，有二十二字，先述彼定計二宗，次從「宗則」下重破中，初至用教二句有十五字，難其不真不合無宗。從「真宗」去至「立宗」有九字，難其有宗不合無教。次從「宗若」去至「知真」有八字，重徴其無教之失，宗為所詮，教為能詮，真宗既無能詮之教，如何得知所詮之真？次從「真宗若沒」去至「通教」，有十二字，以真卻並不真，若使真宗還例不真無宗有教，則真與不真同名通教。次從「若俱沒教」去至「通宗」，有十一字，復以不真卻並於真，若使不真還例于真無教有宗，則真與不真同名通宗。次從「若俱安」去至「宗教」有一十字，立理難其宗教合俱，若真與不真俱有教有宗，則真與不真俱名通宗及教。次從「若留」去至「宗教」有十六字，以真不真卻覆並難宗之與教，宗教既等，不應復分真不真別，是則宗教之上俱有真與不真，真與不真既同，宗之與教復等，是則但成一句，謂通不真真宗教。文中似開為兩句者，為開次文，難勢未畢，故云「通不真宗教」、「通真宗教」。次從「通不真宗」去至「修也」
【現代漢語翻譯】 現代漢語譯本： 如果將『名』和『齊』等同起來，那麼宗（Zong，根本、宗旨）必定有教（Jiao，教義、教法），教也必定有宗，教是能詮釋的，宗是所詮釋的，兩者必定相互依存，不可孤立存在。既然沒有這個道理，那麼應當知道你所設立的真（Zhen，真諦）和不真（Bu Zhen，非真諦）也必須相互依存。既然不另外設立名稱使之等同，又何必另外設立宗教二者呢？大意講完了。 再重新解釋這段文字，從開頭到『者』字，共有二十二個字，先敘述他們所認定的兩種宗，接著從『宗則』下開始重新破斥，開頭到『用教』兩句共有十五個字，責難他們的不真不應該沒有宗。從『真宗』到『立宗』有九個字，責難他們的有宗不應該沒有教。接著從『宗若』到『知真』有八個字，再次質問他們沒有教的過失，宗是所詮釋的，教是能詮釋的，真宗既然沒有能詮釋的教，如何得知所詮釋的真？接著從『真宗若沒』到『通教』，有十二個字，用真來反駁不真，如果真宗也像不真一樣沒有宗卻有教，那麼真與不真就同名通教。接著從『若俱沒教』到『通宗』，有十一個字，又用不真來反駁真，如果使不真也像真一樣沒有教卻有宗，那麼真與不真就同名通宗。接著從『若俱安』到『宗教』有十個字，立論責難他們的宗教應該都有，如果真與不真都有教有宗，那麼真與不真都同名通宗和通教。接著從『若留』到『宗教』有十六個字，用真不真來反駁宗與教，宗教既然相等，就不應該再區分真不真，這樣宗教之上就都有真與不真，真與不真既然相同，宗與教又相等，那麼就只成一句話，叫做通不真真宗教。文中似乎分開為兩句，是爲了展開下文，責難的勢頭還沒有結束，所以說『通不真宗教』、『通真宗教』。接著從『通不真宗』到『修也』
【English Translation】 English version: If 'name' and 'equality' are equated, then Zong (宗, fundamental principle, doctrine) must have Jiao (教, teachings, doctrines), and Jiao must have Zong. Jiao is what can explain, and Zong is what is explained. They must be interdependent and cannot exist in isolation. Since there is no such principle, then it should be known that the Zhen (真, truth) and Bu Zhen (不真, non-truth) that you have established must also be interdependent. Since you do not separately establish names to equate them, why separately establish Zong and Jiao? The general meaning is finished. To re-explain this passage, from the beginning to the character '者', there are twenty-two characters, first describing the two Zong that they recognize, then starting from '宗則' below, refuting again. From the beginning to the two phrases '用教', there are fifteen characters, criticizing that their Bu Zhen should not be without Zong. From '真宗' to '立宗' there are nine characters, criticizing that their having Zong should not be without Jiao. Then from '宗若' to '知真' there are eight characters, again questioning their fault of having no Jiao. Zong is what is explained, and Jiao is what can explain. Since Zhen Zong has no Jiao that can explain, how can one know the Zhen that is explained? Then from '真宗若沒' to '通教', there are twelve characters, using Zhen to refute Bu Zhen. If Zhen Zong is like Bu Zhen, having no Zong but having Jiao, then Zhen and Bu Zhen would have the same name, Tong Jiao. Then from '若俱沒教' to '通宗', there are eleven characters, again using Bu Zhen to refute Zhen. If Bu Zhen is like Zhen, having no Jiao but having Zong, then Zhen and Bu Zhen would have the same name, Tong Zong. Then from '若俱安' to '宗教' there are ten characters, arguing that their Zong and Jiao should both exist. If Zhen and Bu Zhen both have Jiao and Zong, then Zhen and Bu Zhen would both have the same name, Tong Zong and Tong Jiao. Then from '若留' to '宗教' there are sixteen characters, using Zhen and Bu Zhen to refute Zong and Jiao. Since Zong and Jiao are equal, they should not be distinguished as Zhen and Bu Zhen. In this way, above Zong and Jiao, there are both Zhen and Bu Zhen. Since Zhen and Bu Zhen are the same, and Zong and Jiao are equal, then it only becomes one sentence, called Tong Bu Zhen Zhen Zong Jiao. The passage seems to be divided into two sentences in order to expand on the following text, and the momentum of the criticism has not ended, so it says 'Tong Bu Zhen Zong Jiao', 'Tong Zhen Zong Jiao'. Then from '通不真宗' to '修也'
，有二十一字，以法卻覆難其行人，法既一例俱有教宗，人不合分大小之別。若言不真通三乘人，真宗亦應通三乘人。亦應更覆並云，真既獨教菩薩之人，不真亦應獨教菩薩。亦應更並云，三乘通有真與不真，如何輒分宗教等別？次「若言」去至「真也」，有十九字，縱難也。借使真宗是融通之通，亦不應獨無教而立宗也。通教亦是通宗之真，豈得無宗而立於教？從「此則」下總結宗教二義既其齊等，真不真名亦皆混同。三從「彼引」去出其謬引，所憑便成不曉教旨。彼經明於三乘共位，即簡二乘，名為「童蒙」。說只是教，以教通故，不隔童蒙，故云「說通兼教童蒙」，雖通童蒙，宗在菩薩，是故宗通本教菩薩。教是能詮，何故立云真宗無教？兼被于小則童蒙有教，何故立云無宗但教？彼人不知三乘之真兼空不空，不空復有教證兩別，他不見此，望聲釋義，徒分宗教，失旨逾深。四從「若爾」去例難。且依彼立，以難因緣假名二宗，同成不真；若更並決，亦應準前，故云「不便」。
次破五宗六宗，又二：先破，次總責無憑。初破五宗。彼立五宗，四不殊前，已如前破；次「若言」下正破法界宗中二：先難，次結。初文二，先以《涅槃》難，次以《大品》難。初文二：先以二部不應優劣難，次「若常」下以二
【現代漢語翻譯】 現代漢語譯本：有二十一個字，用佛法來反駁那些為難修行的人，佛法既然一律都有其教義宗旨，人不應該區分大小乘的區別。如果說『不真』只通向三乘之人，那麼『真』也應該通向三乘之人。也應該進一步反駁說，既然『真』只是單獨教導菩薩之人，那麼『不真』也應該只是單獨教導菩薩。也應該進一步補充說，三乘都包含『真』與『不真』，為何要隨意區分教義宗旨的差別？接下來，從『若言』到『真也』，有十九個字，這是縱容對方的詰難。即使『真宗』是融會貫通的『通』，也不應該唯獨沒有教義而立宗。『通教』也是通向宗旨的『真』，怎麼能沒有宗旨而立教呢？從『此則』下面總結說，教義宗旨的兩種意義既然是齊等的，那麼『真』與『不真』的名稱也都是混同的。從『彼引』開始指出他們錯誤地引用，所憑藉的反而成了不瞭解教義宗旨。那部經明明說三乘共同的地位，就是爲了區分二乘，稱他們為『童蒙』（指智慧未開的人）。所說的只是教義，因為教義是通用的，所以不隔絕童蒙，因此說『說通兼教童蒙』，雖然通向童蒙，但宗旨在於菩薩，所以宗旨通向原本教導的菩薩。教義是能詮釋的，為何要說『真宗』沒有教義？兼顧到小乘，那麼童蒙就有教義，為何要說只有教義而沒有宗旨？那些人不知道三乘的『真』兼具空與不空，不空又有教證兩種區別，他們沒有看到這些，只是望文生義，徒勞地劃分教義宗旨，離佛法的宗旨越來越遠。從『若爾』開始用類比來反駁。姑且按照他們所立的，用因緣假名二宗來反駁，同樣會變成『不真』；如果進一步決斷，也應該按照前面的說法，所以說『不便』（指不合理）。 接下來破斥五宗六宗，又分為兩部分：先破斥，然後總的責備他們沒有依據。首先破斥五宗。他們所立的五宗，其中四宗與前面沒有區別，已經像前面那樣破斥過了；接下來從『若言』下面正式破斥法界宗中的兩種觀點：先是詰難，然後是總結。第一部分分為兩點：先用《涅槃經》（Mahāparinirvāṇa Sūtra）來詰難，然後用《大品般若經》（Mahāprajñāpāramitā Sūtra）來詰難。第一點又分為兩部分：先用兩部經不應該有優劣來詰難，然後從『若常』下面用兩種...
【English Translation】 English version: There are twenty-one characters, using the Dharma to refute those who make things difficult for practitioners. Since the Dharma uniformly has its doctrinal tenets, people should not distinguish between the Greater and Lesser Vehicles. If it is said that 'not true' only leads to those of the Three Vehicles, then 'true' should also lead to those of the Three Vehicles. It should also be further refuted by saying that since 'true' only teaches Bodhisattvas alone, then 'not true' should also only teach Bodhisattvas. It should also be further added that the Three Vehicles all contain 'true' and 'not true,' so why arbitrarily distinguish the differences in doctrinal tenets? Next, from 'If it is said' to 'true also,' there are nineteen characters, which is indulging the opponent's challenge. Even if 'True School' is the 'thorough' of comprehensive understanding, it should not uniquely establish a school without doctrine. 'Common Teaching' is also the 'true' that leads to the tenets, how can it establish teaching without tenets? From 'This then' below, it is summarized that since the two meanings of doctrinal tenets are equal, then the names of 'true' and 'not true' are also confused. Starting from 'They cite,' it points out their erroneous citation, and what they rely on instead becomes not understanding the doctrinal tenets. That sutra clearly states the common position of the Three Vehicles, which is to distinguish the Two Vehicles, calling them 'ignorant' (童蒙) (referring to those whose wisdom is not yet opened). What is said is only doctrine, because doctrine is universal, so it does not exclude the ignorant, therefore it says 'saying encompasses teaching the ignorant,' although it encompasses the ignorant, the tenet lies in the Bodhisattva, so the tenet leads to the originally taught Bodhisattva. Doctrine is what can be explained, so why say that 'True School' has no doctrine? If it includes the Lesser Vehicle, then the ignorant have doctrine, so why say there is only doctrine and no tenet? Those people do not know that the 'true' of the Three Vehicles encompasses both emptiness and non-emptiness, and non-emptiness has two distinctions of teaching and proof, they do not see these, but only interpret the words literally, vainly dividing doctrinal tenets, and stray further and further from the tenets of the Buddha-dharma. Starting from 'If so,' use analogy to refute. Let's follow what they establish, and use the two schools of causation and provisional names to refute, and it will also become 'not true'; if further decided, it should also follow the previous statement, so it says 'inconvenient' (不便) (referring to unreasonable). Next, refuting the Five Schools and Six Schools, it is again divided into two parts: first refuting, then generally blaming them for having no basis. First, refuting the Five Schools. The Five Schools they established, of which four are no different from the previous ones, have already been refuted as before; next, starting from 'If it is said' below, formally refuting the two viewpoints in the Dharmadhatu School: first is challenging, then is summarizing. The first part is divided into two points: first using the Mahāparinirvāṇa Sūtra (涅槃經) to challenge, then using the Mahāprajñāpāramitā Sūtra (大品般若經) to challenge. The first point is again divided into two parts: first using the two sutras should not have superiority or inferiority to challenge, then from 'If constant' below using two...
法對併爲妨難，二法不別，何得別立以為兩宗？次引《大品》中「一切法趣」，如《止觀》第二記。結如文。◎
法華玄義釋簽卷第十九 大正藏第 33 冊 No. 1717 法華玄義釋簽
法華玄義釋簽卷第二十
天臺沙門湛然述
◎次難六宗，先指四宗與前同竟，已如前破；次「今問」下真常二宗對併爲難，又二：先以同異對並，次「何者」下釋不異。又二：先釋異非妙法，以生滅虛偽故；次「又真」下判既非妙法，何殊不真等。
次難圓宗中，先牒計總斥，次「大品」下別難。又二：初以果法俱融難，次「又云」下以因法俱融難。染因染果皆悉即凈具一切法，豈非不二耶？次責五宗六宗無憑中，言「出頂王經」者，親撿無文，未審其意。
次難有相無相教中二：先總斥，次「何者」下別斥。又三：初以二諦相即難，次「華嚴」下以經部大體難，三「大品」下重引《大品》結難。初文二：先舉二諦中言「相即」者，俗即有相，真即無相，不應相離。次「一切智人」去引證也。一切智人即證真，真即無為，差別即俗，以猶用也。用此無為而能分別，故即俗論真。次文又二：先準部中所明義不應別，次「若純」下明別立有妨，寄此兼判《楞伽》成方等部。他云《楞伽》
【現代漢語翻譯】 現代漢語譯本： 法如果對立併成為障礙，兩種法沒有區別，為何要分別建立成為兩個宗派？接著引用《大品般若經》中的『一切法趣』，如同《止觀》第二卷所記載。結論如原文所示。 《法華玄義釋簽》卷第十九 大正藏第33冊 No. 1717 《法華玄義釋簽》 《法華玄義釋簽》卷第二十 天臺沙門湛然 述 接著駁斥六宗，首先指出四宗與前面相同，已經如前面所破斥；接著『今問』之後，針對真常和二宗對立並列提出質疑，又分為兩部分：首先以相同和相異對立並列，接著『何者』之後解釋不相異。又分為兩部分：首先解釋相異不是妙法，因為生滅虛假；接著『又真』之後判斷既然不是妙法，和不真等有什麼區別。 接著駁斥圓宗，首先總括其主張並斥責，接著『大品』之後分別駁斥。又分為兩部分：首先以果法全部融合來駁斥，接著『又云』之後以因法全部融合來駁斥。染污的因和染污的果都完全等同於清凈，具備一切法，難道不是不二嗎？接著責備五宗和六宗沒有依據，說到『出頂王經』，親自查閱沒有相關經文，不清楚其含義。 接著駁斥有相和無相教，分為兩部分：首先總括斥責，接著『何者』之後分別斥責。又分為三部分：首先以二諦相即來駁斥，接著『華嚴』之後以經部的大體來駁斥，第三『大品』之後再次引用《大品般若經》來總結駁斥。第一部分分為兩部分：首先舉出二諦中說到『相即』，俗諦就是有相，真諦就是無相，不應該分離。接著『一切智人』之後是引證。一切智人就是證悟真諦，真諦就是無為，差別就是俗諦，以作用來說。運用這無為而能夠分別，所以就俗諦來論真諦。第二部分又分為兩部分：首先根據經部中所闡明的義理不應該分別，接著『若純』之後說明分別建立會有妨礙，藉此兼帶判斷《楞伽經》屬於方等部。其他人說《楞伽經》...
【English Translation】 English version: If Dharma opposes and becomes an obstacle, and the two Dharmas are not different, why establish them separately as two schools? Then, quoting from the Mahaprajnaparamita Sutra (Dapin) the phrase 'all dharmas converge,' as recorded in the second volume of Mohe Zhiguan (止觀). The conclusion is as in the original text. Shanjian of The Profound Meaning of the Lotus Sutra, Volume 19 Taisho Tripitaka, Volume 33, No. 1717, The Profound Meaning of the Lotus Sutra Shanjian of The Profound Meaning of the Lotus Sutra, Volume 20 Composed by Chanran (湛然), a Shramana of Tiantai Next, refuting the six schools, first pointing out that the four schools are the same as before, already refuted as before; then, after 'Now I ask,' targeting the True Permanent (真常) and Two Schools (二宗) for opposition and juxtaposition, again divided into two parts: first, juxtaposing similarity and difference, then, after 'Which,' explaining non-difference. Again divided into two parts: first, explaining that difference is not the Wonderful Dharma, because it is characterized by arising and ceasing, and is false; then, after 'Also True,' judging that since it is not the Wonderful Dharma, what difference is there from not being true, etc. Next, refuting the Perfect School, first summarizing its claims and rebuking them, then, after 'Mahaprajnaparamita Sutra,' refuting them separately. Again divided into two parts: first, refuting with the complete fusion of the fruit Dharma, then, after 'Also saying,' refuting with the complete fusion of the cause Dharma. Defiled causes and defiled effects are all completely identical to purity, possessing all dharmas, is it not non-dual? Then, blaming the five schools and six schools for having no basis, saying 'Exiting Crown Prince Sutra' (出頂王經), personally checked and found no relevant text, not clear on its meaning. Next, refuting the Teaching of Form and No-Form, divided into two parts: first, summarizing and rebuking, then, after 'Which,' rebuking separately. Again divided into three parts: first, refuting with the mutual identity of the two truths, then, after 'Avatamsaka Sutra' (華嚴), refuting with the general structure of the sutra section, third, after 'Mahaprajnaparamita Sutra,' again quoting the Mahaprajnaparamita Sutra to conclude the refutation. The first part is divided into two parts: first, citing the 'mutual identity' in the two truths, the conventional truth is form, the ultimate truth is no-form, they should not be separated. Then, after 'All-knowing person,' is the citation. The all-knowing person is the realization of the ultimate truth, the ultimate truth is non-action, difference is the conventional truth, in terms of function. Using this non-action to be able to differentiate, therefore discussing the ultimate truth from the perspective of the conventional truth. The second part is again divided into two parts: first, according to the meaning clarified in the sutra section, they should not be separated, then, after 'If purely,' explaining that separate establishment would be an obstacle, using this to also judge that the Lankavatara Sutra (楞伽經) belongs to the Vaipulya section. Others say the Lankavatara Sutra...
非第三時，七卷經文第六卷中「大慧問言：外道尚遮不許食肉，何況如來大悲含育，而許自他令食肉耶？」若大乘中《梵網》已制，猶作此說，當知《楞伽》四含之後為漸制之始。下佛答中仍云「菩薩不應食肉」，故知仍存小教中開。
次難一音中亦二：先立計總斥，次別難。別中為六：初以鹿苑施小四諦破，次以信解衣瓔二身破，三「若言」下所化返成能化破，四「若言法華」下以法華純一縱難破，五引《華嚴》仍二破，六「故知」下結難。言「華嚴五天住返」者，通舉上五，故云「五天」。其實但四，除化樂故，謂忉利說十住，夜摩說十行，兜率說十向，他化說十地。
○四研詳中二：先釋章名，次「若五時」下正為研詳，次第詳前南三北七所用宗教，尋之可見，不復分節。「全失三門亦失七門」者，以般若中有共不共故，不共雖有別圓不同，且總言之名為「不空」，對共中四以為八門；既但得一，全失共三及不共四，故云「失七」。「此得斥小一種聲聞，全失七種聲聞者」，藏通八門各有聲聞，若斥有相，但斥三藏有門一種，全失餘三及通中四，故云「失七」。「會五」者，五謂人天及三。「不會七」者，「七」謂聲聞支佛各有二故。「永失七術」者，常樂等四及非常非無常等四，總成八術，故知
【現代漢語翻譯】 現代漢語譯本： 在非正午時分，七卷經文的第六卷中，大慧菩薩問道：『外道尚且遮止不許吃肉，何況如來您具有廣大的慈悲心，含容養育一切眾生，怎麼會允許自己和他人吃肉呢？』如果大乘經典《梵網經》已經制定了戒律，仍然這樣說，應當知道《楞伽經》是在四阿含之後，是逐漸制定戒律的開始。下面的佛陀回答中仍然說『菩薩不應該吃肉』，所以知道仍然保留了小乘教義中開許吃肉的情況。
接下來是針對『一音』的辯難，也分為兩部分：首先是總體的立論和駁斥，然後是分別的辯難。分別的辯難又分為六個方面：首先用鹿野苑所說的四聖諦來破斥；其次用信解、衣、瓔珞、二身來破斥；第三，『如果說』以下，用所教化的人反而成為能教化的人來破斥；第四，『如果說法華』以下，用法華經的純一性來縱容辯難；第五，引用《華嚴經》仍然分為兩部分來破斥；第六，『所以知道』以下，總結辯難。說到『華嚴五天住返』，是概括了上面的五個方面，所以說『五天』。實際上只有四個方面，去除了化樂天，即在忉利天說十住，在夜摩天說十行，在兜率天說十向，在他化自在天說十地（Dasabhumi）。
關於四種研詳，分為兩個部分：首先解釋章節的名稱，然後『如果五時』以下，正式進行研詳，依次詳細考察前面南方三家、北方七家所使用的宗教，尋找就可以看到，不再分節說明。『完全失去三門也失去七門』，因為般若中有共同和不共同的部分，不共同的部分雖然有別教和圓教的不同，但總的來說稱為『不空』，與共同部分中的四門相對，成為八門；既然只得到一個，完全失去了共同部分的三門和不共同部分的四門，所以說『失去七門』。『這裡得到的是駁斥小乘的一種聲聞，完全失去七種聲聞』，藏教和通教的八門各有聲聞，如果駁斥有相，只是駁斥三藏教有門的一種，完全失去了其餘的三種以及通教中的四種，所以說『失去七種』。『會五』，五是指人、天以及三乘。『不會七』，『七』是指聲聞、緣覺各有二種。『永遠失去七術』，常、樂等四種以及非常非無常等四種，總共構成八術，可以知道
【English Translation】 English version: In the sixth volume of the seven-volume scripture, during a time other than the third period, Mahamati (Mahamati, a Bodhisattva) asked: 'Even the heretics prohibit the eating of meat, how much more so should the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), who possesses great compassion and nurtures all beings, allow himself and others to eat meat?' If the Brahma Net Sutra (Brahma Net Sutra, a Mahayana text) has already established precepts, yet this is still said, it should be known that the Lankavatara Sutra (Lankavatara Sutra, 'Descent to Lanka Sutra') is after the Four Agamas (Agamas, early Buddhist texts) and is the beginning of gradual prohibition. In the Buddha's reply below, it is still said that 'Bodhisattvas should not eat meat,' so it is known that the permission to eat meat in the Hinayana (Hinayana, 'lesser vehicle') teachings still exists.
Next is the refutation of 'one sound,' which is also divided into two parts: first, the overall establishment of argument and refutation, and then separate refutations. The separate refutations are divided into six aspects: first, it is refuted with the Four Noble Truths (Four Noble Truths, the core teachings of Buddhism) spoken at Deer Park; second, it is refuted with faith, understanding, clothing, necklaces, and the two bodies (two bodies, the Dharma body and the physical body); third, 'if it is said' below, it is refuted by the fact that those who are taught become those who teach; fourth, 'if the Lotus Sutra (Lotus Sutra, a key Mahayana text) is spoken of' below, it is refuted by indulging in the purity of the Lotus Sutra; fifth, the Avatamsaka Sutra (Avatamsaka Sutra, 'Flower Garland Sutra') is cited and still divided into two parts to refute; sixth, 'therefore it is known' below, summarizing the refutations. When it is said 'the Avatamsaka Sutra's five heavens dwell and return,' it summarizes the above five aspects, so it is said 'five heavens.' In reality, there are only four aspects, removing the Heaven of Contentment, namely, the Ten Dwellings (Dasabhumi) are spoken in the Trayastrimsa Heaven (Trayastrimsa Heaven, one of the heavens in Buddhist cosmology), the Ten Practices are spoken in the Yama Heaven (Yama Heaven, one of the heavens in Buddhist cosmology), the Ten Dedications are spoken in the Tusita Heaven (Tusita Heaven, one of the heavens in Buddhist cosmology), and the Ten Grounds are spoken in the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin Heaven, one of the heavens in Buddhist cosmology).
Regarding the four investigations, it is divided into two parts: first, explaining the name of the chapter, and then 'if the five periods' below, formally conducting the investigation, examining in detail the religions used by the three southern schools and the seven northern schools in order, which can be found by searching, and will not be explained in separate sections. 'Completely losing the three gates also loses the seven gates,' because there are common and uncommon parts in Prajna (Prajna, wisdom), although there are differences between separate and perfect teachings in the uncommon parts, generally speaking, it is called 'not empty,' which is opposite to the four gates in the common part, becoming eight gates; since only one is obtained, the three gates in the common part and the four gates in the uncommon part are completely lost, so it is said 'losing seven gates.' 'Here, what is obtained is the refutation of one type of Sravaka (Sravaka, 'hearer', a type of disciple) in the Hinayana, completely losing the seven types of Sravaka,' the eight gates of the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures) and Common teachings each have Sravakas, if refuting the appearance, it is only refuting one type of the Tripitaka teaching's existence gate, completely losing the remaining three types and the four types in the Common teaching, so it is said 'losing seven types.' 'Meeting five,' five refers to humans, devas (devas, gods), and the three vehicles. 'Not meeting seven,' 'seven' refers to the two types each of Sravakas and Pratyekabuddhas (Pratyekabuddhas, 'solitary Buddhas'). 'Forever losing the seven arts,' the four of permanence, bliss, etc., and the four of neither permanent nor impermanent, etc., together constitute eight arts, it can be known
但常唯得八術中之一耳。又「八術」如《止觀》第八記。「二鳥俱游」者，《大經》第八〈鳥喻品〉云：「善男子！鳥有二種，一名迦鄰提，二名鴛鴦，游止共俱不相舍離。」此品答前云何共聖行？「娑羅迦鄰提」，舊云「娑羅」是雙、「鄰提」是鳥，然「娑羅」翻堅固，不應云「雙」。或云娑羅一雙，鄰提一雙。或云娑羅一隻，鄰提一隻。引文云「鳥有二種」也。或「娑羅」翻為「鴛鴦」，引證云「問中雲娑羅，答中雲鴛鴦，類異義同」，故以鴛鴦替于娑羅。或云「娑羅」翻為「天鶴」，引六卷《泥洹》云「雁鶴舍利」。章安云：然漢不善梵音，只增諍競，意在況喻，取其雌雄共遊止息，譬一中無量、無量中一。問：為凡與聖共、聖與凡共、凡與凡共？他云：若觀常時不識生死無常，若觀生死無常不識涅槃常住，二解不分，如識金不識鍮、識鍮不識金，精識二物是名雙觀；餘三亦爾。凡聖俱然，故云雙游。此釋違喻，一鳥窮下之生死，一鳥窮高之涅槃，升沈永乖，雙游何在？又有人約半滿以明雙游。夫雙游者，生死涅槃各有常與無常，取生死涅槃中雙常為一雙滿，取生死涅槃中一雙無常為一雙半。今明不爾，兩常俱起乃是二雄，兩無常俱起乃是二雌，亦與喻乖，是故不用。今言雙游者，生死涅槃中俱有常無常，在下
【現代漢語翻譯】 現代漢語譯本： 但通常只能得到八種方法中的一種而已。這裡的『八術』就像《止觀》第八卷所記載的那樣。「二鳥俱游」出自《大般涅槃經》第八〈鳥喻品〉，經中說：『善男子！鳥有兩種，一種名叫迦鄰提（Kalindika，一種鳥名），一種名叫鴛鴦（Mandarin duck），它們一起遊動棲息，從不分離。』這一品是爲了回答前面提出的『如何共同修行聖行？』的問題。「娑羅迦鄰提（Salakalandika）」，舊的說法認為『娑羅（Sala）』是雙數的意思，『鄰提（Kalandika）』是鳥的意思，然而『娑羅（Sala）』翻譯為堅固，不應該說是『雙』。或者說娑羅（Sala）是一雙，鄰提（Kalandika）是一雙。或者說娑羅（Sala）一隻，鄰提（Kalandika）一隻。引用的經文說『鳥有兩種』。或者『娑羅（Sala）』翻譯為『鴛鴦（Mandarin duck）』，引證說『問中說娑羅（Sala），答中說鴛鴦（Mandarin duck），種類不同但意義相同』，所以用鴛鴦代替娑羅。或者說『娑羅（Sala）』翻譯為『天鶴（Crane）』，引用六卷本的《泥洹經》（Nirvana Sutra）說『雁鶴舍利（Relics of geese and cranes）』。章安（Zhang An，人名）說：然而漢地對梵音不熟悉，只會增加爭論，本意在於比喻，取其雌雄共同遊動棲息，比喻一中包含無量、無量中包含一。問：是凡夫與聖人共同，還是聖人與凡夫共同，還是凡夫與凡夫共同？他人說：如果只觀察常，就不能認識生死的無常；如果只觀察生死的無常，就不能認識涅槃的常住。兩種理解不能分開，就像認識金卻不認識鍮（一種金屬），認識鍮卻不認識金一樣，能夠精確地認識這兩種事物才叫做雙觀；其餘三種也是這樣。凡夫和聖人都是這樣，所以說是雙游。這種解釋違背了比喻，一隻鳥窮盡下方的生死，一隻鳥窮盡上方之涅槃，上升和下沉永遠背離，雙游又在哪裡呢？又有人用半滿來解釋雙游。所謂雙游，就是生死涅槃各有常與無常，取生死涅槃中的雙常為一雙滿，取生死涅槃中的一雙無常為一雙半。現在說明不是這樣，兩個常同時生起才是兩個雄性，兩個無常同時生起才是兩個雌性，也與比喻相悖，所以不用這種說法。現在說雙游，就是生死涅槃中都有常和無常，在下
【English Translation】
English version:
But one usually only obtains one of the eight methods. The 'eight methods' are as recorded in the eighth volume of Mohe Zhiguan. 'Two birds traveling together' comes from the eighth
在高雙游並息，事理相即，二即中、中即二，非二中而二中，事理雌雄義併成也。故此雙游須約六即，此中具有凡共聖等，如前三句。
用一音者，「有慧方便解」等者，慧即是實，方便是權，二義相即不得相離。他用五時但得方便而無實慧，故《凈名》云「無慧方便縛」，故無實慧而用方便，名愛見悲，即三藏菩薩也。總而言之，除無緣外，皆悉名為方便縛也。是則別教地前，通教出假，皆名愛見。若但一音而無權慧，何但方便是縛，慧亦非解，故《凈名》云「無方便慧縛」，即二眾空慧也。總而言之，通別入空菩薩，皆名無方便慧。今用此意，斥彼用教，諸味用實，雖名一音，若無赴緣，彈斥洮汰成生熟蘇，使至法華堪入一實，名無方便。若用五時漸誘之益，則失諸味平等一音，名為無慧。故今斥之。義同縛慧及縛方便。
○五判教中，列章，解釋。釋中自六。初釋大綱中復為三：標、列、釋。釋中復為教、觀二種。于中又二：先二門意，次正釋。釋中二：先釋二種，次「今辨」下簡示稱歎。初文二：初約教中，初釋頓教，始自華嚴終至法華，皆有頓義，故顯露中唯除鹿苑，以餘部中皆有頓故，名為頓教，而非頓部。下文不定，亦復如是。此中又引初成道者，且借秘密助入此中，明鹿苑初成亦有頓義
【現代漢語翻譯】 現代漢語譯本： 在高雙游並息的狀態下，事和理相互融合，二者相即不離。『二』即是『中』，『中』即是『二』，並非脫離『二』而有『中』，或脫離『中』而有『二』，而是事和理如雌雄般相互依存，共同成就意義。因此，這種雙游的狀態必須通過六即（理即、名字即、觀行即、相似即、分證即、究竟即）來理解，其中包含了凡夫、共位菩薩和聖人等各種層次，如同前面所說的三種情況。
關於『用一音』，『有慧方便解』等說法，慧指的是實智，方便指的是權巧，這兩種意義相互融合，不可分離。其他人運用五時教法，只得到方便而沒有實智，所以《維摩詰經》說『無慧方便縛』，即沒有實智而運用方便，這被稱為愛見悲，指的是三藏菩薩。總而言之，除了無緣眾生外，都可稱為方便的束縛。因此，別教十地前的菩薩，以及通教出假位的菩薩，都可稱為愛見。
如果只有單一的聲音而沒有權巧和智慧，那麼不僅方便是束縛，智慧也不是解脫。所以《維摩詰經》說『無方便慧縛』，指的是二乘的空慧。總而言之，通教和別教中入空的菩薩，都可以稱為沒有方便的智慧。現在用這個道理來批評那些只用教法，只用實智的觀點。雖然名為一音，如果沒有應機施教，彈斥洮汰，使眾產生為生、熟、蘇，最終達到《法華經》的境界，堪能進入一實相，這就是沒有方便。如果只用五時教法漸次誘導，就會失去諸味平等一音的意義，這就是沒有智慧。所以現在要批評這種觀點。這與被方便束縛和被智慧束縛的意義相同。
○在五判教中，接下來是列章和解釋。解釋又分為六個部分。首先，解釋大綱，又分為三個部分：標、列、釋。解釋中又分為教和觀兩種。其中又分為兩個部分：先說明二門（教門和觀門）的意義，然後是正式的解釋。解釋中又分為兩個部分：先解釋兩種（頓教和漸教），然後是『今辨』以下，簡要地指示和稱歎。第一個部分又分為兩個部分：首先是關於教的解釋，首先解釋頓教，從《華嚴經》開始到《法華經》結束，都具有頓教的意義，所以在顯露的教法中，只有鹿苑（指阿含時）的教法被排除在外，因為其餘的經典都具有頓教的意義，所以稱為頓教，而不是頓部。下文的不定教也是如此。這裡又引用了初成道者的例子，暫時借用秘密教法來輔助進入頓教，說明鹿苑初轉法輪時也有頓教的意義。
【English Translation】 English version: In the state of 'high dual play and rest,' principle and phenomena are mutually inclusive, inseparable. 'Two' is 'Middle,' and 'Middle' is 'Two,' not 'Two' apart from 'Middle,' or 'Middle' apart from 'Two,' but principle and phenomena are like male and female, interdependent, jointly accomplishing meaning. Therefore, this dual play must be understood through the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization), which include various levels such as ordinary beings, common-stage Bodhisattvas, and sages, as in the three cases mentioned earlier.
Regarding 'using one sound,' 'having wisdom and expedient means for liberation,' etc., wisdom refers to real wisdom, and expedient means refers to skillful means. These two meanings are mutually inclusive and inseparable. Others use the Five Periods of Teaching, obtaining only expedient means without real wisdom. Therefore, the Vimalakirti Sutra says, 'Without wisdom, expedient means are bondage,' meaning using expedient means without real wisdom, which is called love-seeing compassion, referring to the Tripitaka Bodhisattvas. In general, except for those without affinity, all can be called bondage of expedient means. Therefore, Bodhisattvas before the Tenth Ground in the Separate Teaching, and those in the stage of emerging from emptiness in the Common Teaching, can all be called love-seeing.
If there is only a single sound without skillful means and wisdom, then not only are expedient means bondage, but wisdom is also not liberation. Therefore, the Vimalakirti Sutra says, 'Without expedient means, wisdom is bondage,' referring to the emptiness-wisdom of the Two Vehicles. In general, Bodhisattvas entering emptiness in the Common and Separate Teachings can all be called wisdom without expedient means. Now, this principle is used to criticize those who only use teaching, only use real wisdom. Although called one sound, if there is no teaching according to the capacity of the audience, no encouragement, criticism, refinement, and transformation to make beings become raw, cooked, and ghee, ultimately reaching the state of the Lotus Sutra, capable of entering the One Reality, this is without expedient means. If only the gradual benefit of the Five Periods of Teaching is used, the meaning of the equal one sound of all flavors is lost, this is without wisdom. Therefore, this view is now criticized. This is the same as being bound by expedient means and being bound by wisdom.
○ In the Five Classifications of Teaching, next is the listing of chapters and explanations. The explanation is further divided into six parts. First, explaining the outline, which is further divided into three parts: introduction, listing, and explanation. The explanation is further divided into two types: teaching and contemplation. Among them, there are two parts: first, explaining the meaning of the two gates (teaching gate and contemplation gate), then the formal explanation. The explanation is further divided into two parts: first, explaining the two types (sudden teaching and gradual teaching), then from 'Now distinguish' onwards, briefly indicating and praising. The first part is further divided into two parts: first, the explanation of teaching, first explaining the sudden teaching, from the Avatamsaka Sutra to the Lotus Sutra, all have the meaning of sudden teaching. Therefore, in the revealed teachings, only the teachings of Deer Park (referring to the Agama period) are excluded, because the remaining sutras all have the meaning of sudden teaching, so it is called sudden teaching, not sudden division. The indefinite teaching below is also the same. Here, the example of the first enlightened ones is also cited, temporarily borrowing the secret teachings to assist in entering the sudden teaching, explaining that there is also the meaning of sudden teaching when the wheel of Dharma was first turned in Deer Park.
，況諸經耶？言「七處八會」者，是舊經五十卷，或六十卷成。晉義熙十四年，北天竺佛度跋陀羅三藏此翻覺賢，于揚州司空寺譯。後有大唐三藏，證聖元年來至，與于闐實叉難陀此云喜覺，于愛敬寺譯，八十卷成。但龍宮三本，上本十三世界微塵數偈，中本四十九萬八千八百偈，下本十萬偈四十八品。今但有三十九品，則經猶未盡。舊經七處八會，新譯更加普光明殿一會，第一摩竭阿蘭若有六品：一世主妙嚴，二如來現相，三普賢三昧，四世界成就，五華藏世界，六毗盧遮那。第二摩竭熙連河曲普光明殿會有六品：一如來名號，二四諦，三光明覺，四菩薩問明，五凈行，六賢首。第三忉利天會說十住有六品：一升須彌頂，二須彌頂讚歎，三十住，四梵行，五發心功德，六說法，說令十住進后位也。第四夜摩天會說十行有四品：一升夜摩，二夜發贊偈，三十行，四無盡。第五兜率天會說十向有三品：一升兜率，二升兜率讚歎，三十向。第六他化天會說十地一品。第七重會普光明殿說十地勝進行有十一品：一十定，二十通，三十忍，四阿僧祇，五壽量，明菩薩報生凈土隨時壽量，六菩薩住處，七不思議法明佛果德，八相海，九隨相光明功德，十普賢行，十一如來出現。八三會普光明殿說六位一品，謂離世間。第九游逝多
【現代漢語翻譯】 現代漢語譯本 何況其他的經典呢？所說的『七處八會』，是指舊譯本的五十卷或六十卷。東晉義熙十四年，北天竺的佛陀跋陀羅三藏（Buddhabhadra，意為覺賢）在揚州的司空寺翻譯了這部經。後來有大唐的三藏法師，在證聖元年（公元695年）來到，與于闐的實叉難陀（Śikṣānanda，意為喜覺）在愛敬寺共同翻譯，完成了八十卷的譯本。但是龍宮藏有三個版本，上本有十三世界微塵數那麼多的偈頌，中本有四十九萬八千八百偈頌，下本有十萬偈頌，共四十八品。現在只有三十九品，說明這部經還沒有全部翻譯出來。舊譯本是七處八會，新譯本增加了普光明殿一會，第一會在摩竭陀國的阿蘭若處，有六品：一是世主妙嚴品，二是如來現相品，三是普賢三昧品，四是世界成就品，五是華藏世界品，六是毗盧遮那品（Vairocana，意為光明遍照）。第二會在摩竭陀國的熙連河曲普光明殿，有六品：一是如來名號品，二是四諦品（Four Noble Truths），三是光明覺品，四是菩薩問明品，五是凈行品，六是賢首品。第三會在忉利天宮（Trāyastriṃśa Heaven）說十住，有六品：一是升須彌山頂品，二是須彌山頂讚歎品，三是十住品（Ten Abodes），四是梵行品，五是發心功德品，六是說法品，說明十住菩薩進升到更高的位次。第四會在夜摩天宮（Yāma Heaven）說十行，有四品：一是升夜摩天宮品，二是夜摩天宮讚歎偈品，三是十行品（Ten Practices），四是無盡品。第五會在兜率天宮（Tuṣita Heaven）說十向，有三品：一是升兜率天宮品，二是兜率天宮讚歎品，三是十向品（Ten Dedications）。第六會在他化自在天宮（Paranirmita-vaśavartin Heaven）說十地，有一品。第七次重回普光明殿，說十地勝進行，有十一品：一是十定品（Ten Samādhis），二是十通品（Ten Abhijñās），三是十忍品（Ten Kṣāntis），四是阿僧祇品（Asaṃkhya，無數），五是壽量品，說明菩薩報身往生凈土時隨其功德而有的壽命長短，六是菩薩住處品，七是不思議法品，說明佛果的功德，八是相海品，九是隨相光明功德品，十是普賢行品（Samantabhadra's Practices），十一是如來出現品。第八次在普光明殿說六位，有一品，就是離世間品。第九次在游逝多林（Jetavana）...
【English Translation】 English version What about other sutras? The 'Seven Locations and Eight Assemblies' refers to the old translation of fifty or sixty volumes. In the fourteenth year of the Yixi reign period of the Eastern Jin Dynasty, the Tripiṭaka master Buddhabhadra (meaning 'Awakened Sage') from North India translated this sutra at the Sikong Temple in Yangzhou. Later, a Tripiṭaka master from the Great Tang Dynasty arrived in the first year of the Zhensheng reign period (695 AD) and, together with Śikṣānanda (meaning 'Joyful Awakening') from Khotan, translated it at the Aijing Temple, completing the eighty-volume translation. However, the Dragon Palace has three versions: the upper version contains as many verses as the dust particles in thirteen world-systems, the middle version contains 498,800 verses, and the lower version contains 100,000 verses in forty-eight chapters. Now there are only thirty-nine chapters, indicating that this sutra has not been fully translated. The old translation has Seven Locations and Eight Assemblies, while the new translation adds one assembly at the Universal Light Hall. The first assembly is at the Araṇya of Magadha, with six chapters: 1. Wondrous Adornments of World Rulers, 2. Manifestations of the Tathāgata, 3. Samantabhadra's Samādhi, 4. World Formation, 5. The Flower Treasury World, 6. Vairocana (meaning 'Universal Illuminator'). The second assembly is at the Universal Light Hall by the Hiraṇvatī River in Magadha, with six chapters: 1. Names of the Tathāgata, 2. The Four Noble Truths, 3. Light of Awakening, 4. Questions of the Bodhisattvas, 5. Pure Conduct, 6. Chief Worthy. The third assembly is in the Trāyastriṃśa Heaven, discussing the Ten Abodes, with six chapters: 1. Ascending Sumeru's Summit, 2. Praises at Sumeru's Summit, 3. The Ten Abodes, 4. Pure Conduct, 5. Merits of Arousing the Bodhi Mind, 6. Dharma Speaking, explaining the advancement of Bodhisattvas in the Ten Abodes to higher positions. The fourth assembly is in the Yāma Heaven, discussing the Ten Practices, with four chapters: 1. Ascending Yāma Heaven, 2. Verses of Praise in Yāma Heaven, 3. The Ten Practices, 4. The Inexhaustible. The fifth assembly is in the Tuṣita Heaven, discussing the Ten Dedications, with three chapters: 1. Ascending Tuṣita Heaven, 2. Praises in Tuṣita Heaven, 3. The Ten Dedications. The sixth assembly is in the Paranirmita-vaśavartin Heaven, discussing the Ten Grounds, with one chapter. The seventh assembly returns to the Universal Light Hall, discussing the Superior Practices of the Ten Grounds, with eleven chapters: 1. The Ten Samādhis, 2. The Ten Abhijñās, 3. The Ten Kṣāntis, 4. Asaṃkhya (innumerable), 5. Lifespan, explaining the lifespan of the reward body of Bodhisattvas reborn in pure lands according to their merits, 6. Abodes of the Bodhisattvas, 7. Inconceivable Dharmas, explaining the merits of the Buddha's fruit, 8. Ocean of Characteristics, 9. Merits of Light Following Characteristics, 10. Samantabhadra's Practices, 11. Appearance of the Tathāgata. The eighth assembly is in the Universal Light Hall, discussing the Six Stages, with one chapter, which is the Leaving the World chapter. The ninth assembly is in Jetavana...
林會說入法界品，如是處會所明位行不出別圓，但經義兼含、義難分判。始從住前至登住來全是圓義，從第二住至第七住，文相次第又似別義，於七住中又辨一多相即自在，次行向地又是次第差別之義。又一一位皆有普賢行布二門，故知兼用圓文接別。次結如文。
次漸教者，又三：初約始終共名為漸，次「又始自」下約人在教以判為漸，三從方等之初至法華前皆名為漸。前文多處及《止觀》等用中間之漸，今用舊名通判一代，且置藏等，是故爾耳。頓與不定亦復如是。今先引大經通明一代漸教之相，此明敷設教門出沒利物，故用斯漸。次「始自」去始自人天終至佛乘，亦名為漸，此是約人。人雖在於諸味漸稟，而得益深淺始自人天次第入實，此如《止觀》初破三途后達常住，此人不經華嚴，但從鹿苑之前，初稟人天后漸深入。言「中間」者，或復初從方等般若，后漸漸深入，皆如前說，併名為漸，以鹿苑后皆有人天乃至實相故也。此等漸人初不在華嚴，后不至法華，教雖經漸或得頓益，其未入者若來至法華，被開會竟又名漸頓，自是別途非全名漸。
三明不定，中二：初略點示，次引經解釋。釋中三：先引教，次釋經，三結釋經意。中又二：先明不定之由，由往聞法；次正明不定，即今世發習。且以提
【現代漢語翻譯】 現代漢語譯本：林會所說的《入法界品》，其中所闡明的位次和修行，並非截然區分別教和圓教，而是經文的含義兼具兩者，難以明確區分。從十信位到登住位之前，全部是圓教的含義；從第二住到第七住，經文的表述次第又像是別教的含義；在七住之中，又闡明一多相即、自在無礙的道理；接下來的修行、趨向于地的過程，又是次第差別的含義。而且每一位次都有普賢行和法界周遍的道理，所以可知是兼用圓教的經文來接引別教。最後總結如經文所示。
其次是漸教，又分為三種：第一種是從始至終都稱為漸教；第二種是『又始自』以下，從修學的人和教法的角度來判別為漸教；第三種是從方等時期的初期到《法華經》之前，都稱為漸教。前面的經文多處以及《止觀》等書，都用中間的漸教，現在用舊有的名稱來統判一代時教，暫且不論藏教等，就是這個緣故。頓教和不定教也是如此。現在先引用《大涅槃經》來總明一代時教中漸教的相狀，這裡闡明敷設教門、出沒利物，所以用這種漸教。其次，『始自』以下，從人天乘開始，最終達到佛乘，也稱為漸教，這是從人的角度來說的。人們雖然處於諸味之中，逐漸領受，但所得的利益有深有淺，從人天乘開始，次第進入實教，這就像《止觀》中先破除三惡道，然後達到常住真心。這些人不經歷《華嚴經》，只是從鹿苑時期之前，先領受人天乘，然後逐漸深入。所說的『中間』，或者一開始從方等、般若開始，後來漸漸深入，都如前面所說，都稱為漸教，因為鹿苑之後都有人天乘乃至實相的教義。這些漸教的人一開始不在《華嚴經》中，後來不到達《法華經》，教法雖然經歷漸次，或許得到頓悟的利益，那些沒有進入的人如果來到《法華經》，被開顯會歸之後又稱為漸頓，這是另外的途徑，不是完全稱為漸教。
第三是闡明不定教，分為兩部分：首先是簡略地提示，其次是引用經文來解釋。解釋中又分為三部分：先引用教，其次解釋經文，第三總結解釋經文的意義。其中又分為兩部分：先說明不定教的由來，由於過去聽聞佛法；其次是正式闡明不定教，即今世生起修習。暫且以提婆達多
【English Translation】 English version: The 'Entering the Dharma Realm Chapter' as expounded by Lin Hui, the positions and practices elucidated therein do not distinctly separate the teachings of the Distinct Teaching (別教, Bie Jiao) and the Perfect Teaching (圓教, Yuan Jiao). Rather, the meaning of the sutra encompasses both, making it difficult to clearly differentiate. From the stage before the Ten Faiths (住前, Zhu Qian) up to the attainment of the Stage of Abiding (登住, Deng Zhu), it is entirely the meaning of the Perfect Teaching. From the Second Stage of Abiding to the Seventh Stage of Abiding, the sequential presentation of the text seems like the meaning of the Distinct Teaching. Within the Seven Stages of Abiding, the principle of the non-duality and interpenetration of one and many is further elucidated, demonstrating unobstructed freedom. The subsequent practice, progressing towards the Grounds (地, Di), again carries the meaning of sequential differentiation. Moreover, each stage possesses both the practice of Samantabhadra (普賢行, Pu Xian Xing) and the principle of Dharma Realm pervasion, thus indicating the combined use of the Perfect Teaching's text to guide the Distinct Teaching. The conclusion aligns with the text.
Next is the Gradual Teaching, which is further divided into three: Firstly, it is generally termed Gradual from beginning to end. Secondly, from '又始自' (You Shi Zi) onwards, it is judged as Gradual based on the person and the teaching. Thirdly, from the beginning of the Vaipulya period (方等, Fang Deng) until before the Lotus Sutra, it is all termed Gradual. The preceding texts and the '止觀' (Zhi Guan) often use the Gradual Teaching of the middle period. Now, the old name is used to comprehensively judge the teachings of a lifetime, temporarily setting aside the Tripitaka Teaching (藏教, Zang Jiao) and others, for this reason. The Sudden Teaching and the Indeterminate Teaching are also similar. Now, let us first cite the Great Nirvana Sutra to generally clarify the characteristics of the Gradual Teaching in the teachings of a lifetime. This clarifies the establishment of teaching methods, appearing and disappearing to benefit beings, hence the use of this Gradual Teaching. Next, from '始自' (Shi Zi) onwards, starting from the human and heavenly realms and ultimately reaching the Buddha Vehicle, it is also termed Gradual, which is from the perspective of the person. Although people are in various flavors, gradually receiving, the benefits obtained vary in depth, starting from the human and heavenly realms and gradually entering the Real Teaching. This is like in the '止觀' (Zhi Guan), first breaking through the three evil paths and then reaching the permanent abiding true mind. These people do not experience the Avatamsaka Sutra, but only from before the Deer Park period, first receiving the human and heavenly realms and then gradually delving deeper. The so-called 'middle' refers to starting from the Vaipulya and Prajna periods, and then gradually delving deeper, all as mentioned before, all termed Gradual, because after the Deer Park, there are teachings of the human and heavenly realms and even the Real Aspect. These Gradual Teaching people are not initially in the Avatamsaka Sutra and do not reach the Lotus Sutra later. Although the teaching experiences gradual stages, perhaps they obtain the benefit of sudden enlightenment. Those who have not entered, if they come to the Lotus Sutra, after being revealed and converged, are also called Gradual-Sudden, which is a separate path and not entirely called Gradual.
Thirdly, clarifying the Indeterminate Teaching, divided into two parts: Firstly, a brief indication; secondly, citing the sutra for explanation. The explanation is further divided into three parts: Firstly, citing the teaching; secondly, explaining the sutra; thirdly, summarizing the meaning of the sutra explanation. Among them, there are two parts: Firstly, explaining the origin of the Indeterminate Teaching, due to hearing the Dharma in the past; secondly, formally clarifying the Indeterminate Teaching, that is, the arising of practice in this life. Let's take Devadatta
謂為首，提謂猶屬顯露未假秘密，故至鹿苑方分顯秘。次生熟蘇中但語「菩薩」者，亦是顯露。亦應言，若秘密教，二乘之人處處得入，但是文略耳。不語今經者，如第一卷中分別，今經無不定故。《涅槃》中言「鈍根二乘」等者，應於法華皆得悟入，若至涅槃乃是鈍中之鈍，此如五千覆成不定。言「菩薩」者，即藏通菩薩，至涅槃中方得聞常破于無明，亦屬不定，是等皆名發不定故。言「七種方便皆入究竟」者，今釋不定，非但涅槃之中七種方便皆得入實名為不定，前諸教中亦復如是。若圓教中及別登地得入實者不名不定，故不定名必在方便。又登地登住超斷無明亦名不定，是故名為「醍醐殺人」。
次約觀門者，此三觀中頓觀一種全同《止觀》，漸及不定少分不同。漸初不云先修歸戒，下去文同。如前教中初即人天，此中道理初亦歸戒，但是文略。不定但寄漸次論發不定，若彼《止觀》但論從師所受修行不定，故彼文云「或漸或頓或止或觀」。既雲天臺傳於南嶽，不可從師傳於所發，是故不同。此約昔聞今隨修觀所發不定。又漸次觀云，從初發心為圓極故修阿那般那，彼《止觀》意亦復如是。故彼三種初皆知圓。人不見之，便謂《止觀》漸初不知圓極之理，名為別教者，謬之甚矣。稟此一家，皆須諳臆，信
【現代漢語翻譯】 現代漢語譯本： 說（佛陀的）最初說法，提謂（Trapusa）和婆梨迦（Bhallika）仍然屬於顯露教法，沒有涉及秘密教義，所以到了鹿野苑才開始區分顯露和秘密教法。其次，在（佛陀）用生酥和熟酥來比喻的教法中，只提到『菩薩』，這也是顯露教法。也應該說，如果是秘密教法，二乘（聲聞和緣覺）之人處處都可以進入，只不過是文字省略了而已。不說今經（《法華經》）的原因，如第一卷中所分別的，今經沒有不定的說法。在《涅槃經》中說『鈍根二乘』等，應該在《法華經》中都能領悟進入，如果到了《涅槃經》才是鈍中之鈍，這就像五千退席一樣又成了不定。說『菩薩』，指的是藏教和通教的菩薩，到了《涅槃經》中才得聞常住之理，破除無明，也屬於不定，這些都叫做發不定。說『七種方便都入究竟』，現在解釋不定，不僅僅是《涅槃經》中的七種方便都能進入真實，被稱為不定，之前的各種教法中也是如此。如果在圓教中以及別教登地（菩薩十地）的菩薩能夠進入真實，就不叫做不定，所以不定之名必定存在於方便之中。又，登地、登住（菩薩的果位）超越斷除無明也叫做不定，所以叫做『醍醐殺人』。
其次，從觀門來說，這三種觀法中，頓觀一種完全相同于《止觀》，漸觀和不定觀有少部分不同。漸觀開始不說先修歸戒，下面的文字相同。如之前的教法中一開始就是人天乘，這裡面的道理一開始也是歸戒，只不過是文字省略了。不定觀只是寄託于漸次觀來討論發不定，如果《止觀》只是討論從師父那裡接受的修行不定，所以《止觀》中說『或漸或頓或止或觀』。既然說是天臺宗傳於南嶽慧思，不可能從師父那裡傳於所發，所以不同。這是根據過去聽聞，現在隨之修觀所發的不定。又，漸次觀說，從最初發心爲了圓滿的緣故修習阿那般那（Anapanasati，數息觀），《止觀》的意圖也是如此。所以《止觀》的三種觀法一開始都知道圓。人們沒有看到這一點，就認為《止觀》漸觀一開始不知道圓滿的道理，稱之為別教，那就大錯特錯了。稟承這一家之說，都必須熟悉於心，相信。
【English Translation】 English version: The initial teachings, as with Trapusa and Bhallika, were still considered exoteric, not yet involving esoteric doctrines. It was only at Deer Park (Sarnath) that the distinction between exoteric and esoteric teachings was made. Furthermore, in the teachings using raw and cooked butter as metaphors, the mere mention of 'Bodhisattvas' is also exoteric. It should also be said that if it were an esoteric teaching, those of the Two Vehicles (Śrāvakas and Pratyekabuddhas) could enter at any point, but it is simply that the text is abbreviated. The reason for not mentioning this sūtra (the Lotus Sūtra) is as distinguished in the first chapter; this sūtra does not have the concept of the indeterminate. When the Nirvana Sūtra speaks of 'dull-rooted Two Vehicles,' they should all be able to awaken and enter in the Lotus Sūtra; if they reach the Nirvana Sūtra, they are the dullest of the dull, like the five thousand who withdrew, becoming indeterminate again. The term 'Bodhisattvas' refers to the Bodhisattvas of the Tripitaka and Shared Teachings; only in the Nirvana Sūtra do they hear of permanence and destroy ignorance, which also belongs to the indeterminate, all of which are called indeterminate in their initial aspiration. Saying that 'the seven expedient means all enter into the ultimate' is now explained as indeterminate; it is not only in the Nirvana Sūtra that the seven expedient means can enter into reality and be called indeterminate, but it is also the case in previous teachings. If those in the Perfect Teaching and those who have attained the Bhumi (the ten stages of a Bodhisattva) in the Distinct Teaching can enter into reality, they are not called indeterminate; therefore, the name 'indeterminate' must exist within the expedient means. Moreover, attaining the Bhumi and dwelling in the stages, transcending and severing ignorance, is also called indeterminate, which is why it is called 'Ghee that kills'.
Secondly, regarding the gates of contemplation, among these three contemplations, the sudden contemplation is entirely the same as in the Mohe Zhiguan (Great Calming and Contemplation), while the gradual and indeterminate contemplations are slightly different. The gradual contemplation does not initially mention taking refuge and precepts, but the text below is the same. As in the previous teachings, the beginning is the human and heavenly realms; the principle here is also initially taking refuge and precepts, but the text is abbreviated. The indeterminate contemplation only relies on the gradual contemplation to discuss the arising of the indeterminate; if the Mohe Zhiguan only discusses the indeterminate practice received from a teacher, then the Mohe Zhiguan says 'either gradual or sudden, either calming or contemplation.' Since it is said that the Tiantai school was transmitted from Nanyue Huisi, it is impossible to transmit from the teacher to what arises, so it is different. This is based on what was heard in the past, and now follows the contemplation that arises. Furthermore, the gradual contemplation says that from the initial aspiration, one practices Anapanasati (mindfulness of breathing) for the sake of perfection; the intention of the Mohe Zhiguan is also the same. Therefore, the three contemplations of the Mohe Zhiguan all initially know perfection. People do not see this and think that the gradual contemplation of the Mohe Zhiguan does not initially know the principle of perfection, calling it the Distinct Teaching, which is a great mistake. Those who inherit this school must be familiar with it in their hearts and believe it.
其虛說，徒費余言。
漸次觀中二：初釋，次重別指。云「若的就」者，以此中文皆寄四教二乘菩薩辨觀故也。復更云「的」，即是借用別教行相，而初心知圓者是也。
次簡示中二：初簡，次結。初文自分信法二行，次結中雲「大該佛法」者，前標大綱，故此結云「大該佛法」。言「大綱」者，此三種義，若教若觀，該通一化，語頓則始終俱有，語漸又三種不同，不定復寄諸門涉於四教，列觀只是行者教部，教部隨行何等？為至何位？發心所期，各各不同，不假必須從初至后，並未委論諸門網目。為是義故，名為大綱。不同古人以此三名局定判部，今師以此為大綱竟。于其中間，或約聲聞鈍根菩薩或約利根獨悟菩薩，或對或並，或破或會，或盈或縮，或顯或秘，此等諸意隨事別釋，更須約教，故與今昔諸判不同。
次引文者，證三大綱。所以引三文者，〈方便品〉法說，文義顯者。《無量義》重敘于開，為合作由。〈信解品〉委領始終五味，今昔權實無缺。若語方便，攝下二週，若語信解，復該前後，故引此三文，該通一部，本門曉示久成，故亦略引，是故正引三文義足。然三處文，文意雖具，今從易了，隨顯而說，故前之兩文，文義互彰，后之一文，該始末故。初引〈方便〉中意者，且取從頓
【現代漢語翻譯】 現代漢語譯本：那些虛假的言論，只會徒勞地浪費口舌。
在漸次觀中分為兩部分：首先是解釋，然後是再次分別指明。所說的『若的就』，是因為這篇中文都是寄託於四教（四種教法，即藏、通、別、圓四教）的二乘（聲聞乘和緣覺乘）和菩薩來辨別觀法的緣故。再次說『的』，就是借用別教（藏、通、別、圓四教之一，指獨特的教法）的行相，而初心就了知圓教（藏、通、別、圓四教之一，指圓滿的教法）的人。
接下來在簡要指示中分為兩部分：首先是簡要說明，然後是總結。首先的文中區分了信法二行，其次總結中說『大該佛法』，是因為前面標明了大綱，所以這裡總結說『大該佛法』。所說的『大綱』，這三種意義，無論是教還是觀，都貫通整個教化，如果從頓教（指頓悟的教法）來說，那麼始終都具備，如果從漸教（指漸修的教法）來說，又有三種不同，不定教（指不確定的教法）又寄託于各種門徑涉及四教，列舉觀法只是修行者的教部，教部隨著修行達到何種程度？到達什麼位次？發心所期望的，都各不相同，不必一定從頭到尾，並沒有詳細論述各種門徑的綱目。因為這個緣故，稱為大綱。不同於古人將這三個名稱侷限地判定為某個部分，現在大師將此作為大綱結束。在其中間，或者針對聲聞（聽聞佛法而悟道的修行者）鈍根菩薩，或者針對利根獨悟菩薩，或者對照或者並列，或者破斥或者會通，或者盈滿或者收縮，或者顯露或者隱秘，這些意義都隨著事情分別解釋，更需要根據教法，所以與古今的各種判教不同。
接下來引用經文，是爲了證明三大綱。之所以引用三段經文，是因為《方便品》（《妙法蓮華經》中的一品）的法說，文義顯明。《無量義經》重新敘述開顯，作為合作的緣由。《信解品》（《妙法蓮華經》中的一品）詳細領會始終五味（譬喻佛陀教法的五個階段），今昔權實（權教和實教）沒有缺失。如果說方便，就攝取下面的二週（聲聞和緣覺），如果說信解，又涵蓋前後，所以引用這三段經文，貫通整部經，本門（指佛陀的本地）曉示久遠成就，所以也略微引用，因此正式引用三段經文意義就足夠了。然而三處經文，文意雖然具備，現在從容易理解的角度，隨著顯明而說，所以前面的兩段經文，文義互相彰顯，後面的一段經文，涵蓋始終的緣故。首先引用《方便品》中的意思，暫且取用從頓教開始的部分。
【English Translation】 English version: Their false statements are merely a waste of words.
In the gradual contemplation, there are two parts: first, explanation; second, repeated specific indication. The phrase 'if truly' means that this Chinese text is all entrusted to the Four Teachings (the four types of teachings: Tripitaka, Common, Distinct, and Perfect) of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas to distinguish contemplation. Saying 'truly' again means borrowing the characteristics of the Distinct Teaching (one of the Four Teachings, referring to unique teachings), and it refers to those who initially know the Perfect Teaching (one of the Four Teachings, referring to complete teachings).
Next, in the brief instruction, there are two parts: first, brief explanation; second, conclusion. The first text distinguishes between the two practices of faith and Dharma, and the conclusion says 'broadly encompasses the Buddha-dharma' because the outline was marked earlier, so this conclusion says 'broadly encompasses the Buddha-dharma'. The term 'outline' refers to these three meanings, whether it is teaching or contemplation, which all connect throughout the entire teaching. If speaking from the perspective of the Sudden Teaching (referring to the teaching of sudden enlightenment), then it is present from beginning to end. If speaking from the perspective of the Gradual Teaching (referring to the teaching of gradual cultivation), there are three different types. The Indeterminate Teaching (referring to uncertain teachings) is also entrusted to various paths involving the Four Teachings. Listing contemplation is only the practitioner's teaching section. To what extent does the teaching section follow practice? To what position does it reach? What is the aspiration of the initial intention? They are all different, and it is not necessary to go from beginning to end. It does not discuss in detail the network of various paths. For this reason, it is called the outline. It is different from the ancients who limited these three names to determine a certain part. Now the master ends this as the outline. In between, it is either about Śrāvakas (practitioners who attain enlightenment by hearing the Buddha's teachings), dull-rooted Bodhisattvas, or sharp-rooted self-enlightened Bodhisattvas, either in contrast or in parallel, either refuting or reconciling, either full or contracted, either manifest or secret. These intentions are explained separately according to the matter, and it is necessary to refer to the teachings, so it is different from the various judgments of the past and present.
Next, quoting the text is to prove the three major outlines. The reason for quoting three passages is that the Dharma teaching in the 'Expedient Means' chapter (a chapter in the Lotus Sūtra) is clear in meaning. The Infinite Meaning Sutra restates the opening, as the reason for cooperation. The 'Belief and Understanding' chapter (a chapter in the Lotus Sūtra) thoroughly understands the five flavors (a metaphor for the five stages of the Buddha's teachings) from beginning to end, and there is no lack of provisional and real teachings from past and present. If speaking of expedient means, it encompasses the lower two weeks (Śrāvakas and Pratyekabuddhas). If speaking of belief and understanding, it also covers the beginning and the end. Therefore, quoting these three passages connects the entire sutra. The original gate (referring to the Buddha's original ground) has long been accomplished, so it is also briefly quoted. Therefore, the meaning of formally quoting three passages is sufficient. However, although the meaning of the text is complete in the three places, now from an easy-to-understand perspective, it is spoken according to what is manifest. Therefore, the meaning of the first two passages mutually clarifies, and the last passage encompasses the beginning and the end. First, quoting the meaning in the 'Expedient Means' chapter, temporarily take the part starting from the Sudden Teaching.
出鹿苑文；次引《無量義》者，正當鹿苑後方等般若文；后〈信解〉者通收二文。今初〈方便品〉文，又三：初引文，次解釋，三結示。初引文中具明漸頓，云「於三七日中」者，近代釋云：但是始成不云日數。菩薩流支云：說《華嚴經》前之五會初七日說，第六會去第二七說。引《地經》云「如是我聞等成道未久」，第二七日也。復有人言：八會如前，第九會別時說。新疏破前二師釋云，第七日但說十地，故知定在第二七日；若準《深密》、《普曜》二經，第七日在鹿苑說三乘。《四分律》云第六七，《興起行》判七七。《五分律》第七日，《智論》五十七，《十二游》一年方始說法。《過去因果經》云：「初七思惟我法妙無能受者，二七思惟上中下根，三七思惟誰應聞法，即至波羅柰為五人說四諦。」小云法華疏云：「三七已說法華，引下文宿王華智佛在七寶菩提樹下說法華經，今佛亦爾，《因果經》略同。」今師意者，佛在法身地佛眼洞覽，豈止道場淹留三七？今明三七意有所表，表三週也。初七思惟法說，次七思惟譬說，三七思惟因緣說，皆無機故息大施小，此偏就圓為語。若通約大乘為語，初七思惟說圓，次七思惟欲說別，三七思惟欲說通，皆無機故，息大施於三藏。
次釋中二：先釋頓，次釋漸。
【現代漢語翻譯】 現代漢語譯本： 出鹿苑文：其次引用《無量義經》，正是在鹿苑之後，方等般若經典的文句；後面的〈信解品〉則總括了這兩部分的內容。現在開始講解〈方便品〉的經文，分為三個部分：首先是引述經文，其次是解釋經文，最後是總結提示。在引述經文的部分，詳細說明了漸教和頓教，其中說到『於三七日中』，近代的解釋是：只是剛成道，沒有說具體的天數。菩薩流支說：在宣講《華嚴經》之前的五次法會中，最初的七天說法，第六次法會開始在第二個七天說法。引用《地經》說『如是我聞等成道未久』，指的是第二個七天。還有人說：前八次法會如前，第九次法會是另外的時間說的。新疏駁斥了前兩位法師的解釋，認為第七天只是說了十地，所以知道一定是在第二個七天；如果按照《深密經》、《普曜經》這兩部經，第七天在鹿苑說了三乘法。《四分律》說是第六個七天，《興起行經》判為七個七天。《五分律》說是第七天，《智論》說是五十七天，《十二游經》說是一年後才開始說法。《過去因果經》說：『最初的七天思惟我的法微妙，沒有人能夠接受，第二個七天思惟上中下三種根器，第三個七天思惟誰應該聽聞佛法，於是前往波羅奈為五個人宣說四諦。』小云法華疏說：『第三個七天已經說了法華經，引用下文宿王華智佛在七寶菩提樹下說法華經，現在的佛也是這樣，《因果經》大致相同。』現在的法師認為，佛在法身地，用佛眼洞察一切，難道只是在道場停留了三個七天？現在說明三個七天是有所表示的，表示三週說法。最初的七天思惟法說，第二個七天思惟譬喻說，第三個七天思惟因緣說，因為都沒有合適的根器，所以停止了大的施捨，而施以小的教法，這偏重於就圓教來說。如果通盤考慮大乘，最初的七天思惟說圓教，第二個七天思惟想要說別教，第三個七天思惟想要說通教，因為都沒有合適的根器，所以停止了大的施捨，而施以三藏教法。
其次在解釋中分為兩個部分：先解釋頓教，再解釋漸教。
【English Translation】
English version:
The text from Mrigadava (Deer Park): Next, the citation from the 『Infinite Meaning Sutra』 (Wuliangyi Jing) is precisely the text of the Vaipulya (Fangdeng) and Prajna (Bore) scriptures after Mrigadava; the subsequent
Next, the explanation is in two parts: first, explaining the sudden teaching, and second, explaining the gradual teaching.
初釋頓中二：初正釋〈方便品〉先頓意也。次「序品」下，引二文助釋頓后明漸。初文者，約大機，即寂場之時；約小機，即成已思惟未說之時。次文為二：初引二文，次「如此等」下判益相不同。初又二：初引〈序文〉，次引〈涌出〉。初引〈序〉中二：初引今佛，次引古佛。涌出如文。次得益不同中二：先立不同，即初后兩味不同；次「何者」下釋。又為五：初約機緣，次「如牛」下約化主，三「三教」下約教味，四「又約」下約行，五「以此」下結意。初約機中具得二名，大故名頓，初故名乳。次約化主中二：先譬、次合。機緣雖二，約佛恒頓，故云「具在法身」。三約教中二：初單約華嚴得名，次「五味」下對余教味得名復殊，所以對漸不定，名之為「頓」。在四味初，故複名「乳」。四約行中，亦從所對得有二名：一從所證理極，得醍醐名；二得乳名。復從二義：一大行之始，二小機未轉。先列二義。次「何者」下釋小未轉之相。五結如文。
次釋〈方便品〉開漸，中二：初述〈方便品〉，次「故涅槃」下引《涅槃》證。初文又二：初正引〈方便品〉，次「非但」下釋古佛同然，指引〈序〉文也。次涅槃文二：先引法譬，次「漸機」下釋味名。所以言「不取濃淡」者，只是小機于華嚴如乳非酪，濃於
【現代漢語翻譯】 現代漢語譯本： 初釋頓中二：首先解釋《方便品》，先說明頓教的含義。其次，在『序品』之後，引用兩段經文來輔助解釋頓教之後闡明漸教。第一段經文，從大乘根機來說，指的是寂滅道場之時；從小乘根機來說，指的是佛陀成就之後思惟但尚未說法之時。第二段經文分為兩部分：首先引用兩段經文，其次在『如此等』之後判斷得益的情況不同。首先引用經文又分為兩部分：首先引用《序文》，其次引用《涌出》。首先引用《序文》中又分為兩部分：首先引用現在的佛，其次引用過去的佛。《涌出》如經文所說。其次，得益不同分為兩部分：首先確立不同，即最初和最後的兩種滋味不同；其次在『何者』之後進行解釋。又分為五個方面：首先從根機因緣來說，其次在『如牛』之後從教化之主來說，第三在『三教』之後從教義滋味來說，第四在『又約』之後從修行來說，第五在『以此』之後總結含義。首先從根機因緣來說，兼具頓、乳二名，因為大乘的緣故稱為頓，因為是最初的緣故稱為乳。其次從教化之主來說分為兩部分：先用比喻，然後進行總結。根機因緣雖然有兩種，但對於佛來說始終是頓教，所以說『具在法身』。第三從教義來說分為兩部分：首先單獨從《華嚴經》得到名稱，其次在『五味』之後，與其他教義的滋味相比，所得的名稱又有所不同，因此相對於漸教來說是不確定的，稱之為『頓』。因為在四味之初，所以又稱為『乳』。第四從修行來說，也從所對應的對象得到兩種名稱：一種是從所證悟的理的極致來說，得到醍醐的名稱；另一種得到乳的名稱。又從兩種含義來說：一是大乘修行的開始，二是小乘根機尚未轉變。首先列出兩種含義。其次在『何者』之後解釋小乘根機尚未轉變的相狀。第五總結如經文所說。
其次解釋《方便品》開顯漸教，分為兩部分：首先敘述《方便品》，其次在『故涅槃』之後引用《涅槃經》來證明。首先敘述《方便品》又分為兩部分：首先正式引用《方便品》，其次在『非但』之後解釋過去的佛也是如此，指的是引用《序文》。其次引用《涅槃經》分為兩部分：首先引用法和比喻，其次在『漸機』之後解釋滋味的名稱。之所以說『不取濃淡』，只是因為小乘根機對於《華嚴經》來說，如同乳而不是酪，濃於
【English Translation】 English version: First Explanation of 'Sudden' in Two Parts: First, explain the 'Expedient Means Chapter' (〈方便品〉), initially clarifying the meaning of 'sudden' (頓). Second, following the 'Introduction Chapter' ('序品'), cite two texts to assist in explaining the gradual (漸) teaching that follows the sudden teaching. The first text, in terms of great capacity (大機), refers to the time of the enlightenment site (寂場); in terms of small capacity (小機), it refers to the time after the Buddha's accomplishment when He contemplated but had not yet spoken. The second text is in two parts: first, cite two texts; second, after 'such as these' ('如此等'), judge the differences in benefits received. The initial citation of texts is again in two parts: first, cite the 'Introduction' (〈序文〉); second, cite the 'Emerging' (〈涌出〉). The initial citation of the 'Introduction' is in two parts: first, cite the present Buddha; second, cite the ancient Buddhas. 'Emerging' is as stated in the text. Next, the differences in benefits received are in two parts: first, establish the differences, that is, the initial and final flavors are different; second, explain after 'What' ('何者'). This is further divided into five aspects: first, in terms of capacity and conditions (機緣); second, after 'like a cow' ('如牛'), in terms of the teacher (化主); third, after 'Three Teachings' ('三教'), in terms of the flavor of the teachings (教味); fourth, after 'Also regarding' ('又約'), in terms of practice (行); fifth, conclude the meaning after 'With this' ('以此'). First, in terms of capacity and conditions, both names are obtained: because of the great vehicle (大), it is called 'sudden' (頓); because it is the beginning, it is called 'milk' (乳). Second, in terms of the teacher, it is in two parts: first, a metaphor; second, a synthesis. Although there are two types of capacity and conditions, for the Buddha, it is always 'sudden', hence it is said 'fully present in the Dharma body' ('具在法身'). Third, in terms of the teachings, it is in two parts: first, solely from the Avatamsaka Sutra (華嚴經) the name is obtained; second, after 'Five Flavors' ('五味'), compared to the flavors of other teachings, the names obtained are again different, so it is uncertain relative to the gradual teaching, and it is called 'sudden' (頓). Because it is at the beginning of the four flavors, it is again called 'milk' (乳). Fourth, in terms of practice, two names are also obtained from what is being compared: one is from the ultimate principle (理極) being realized, obtaining the name 'ghee' (醍醐); the other obtains the name 'milk' (乳). Again, from two meanings: one is the beginning of great practice; the other is that the small capacity has not yet transformed. First, list the two meanings. Second, after 'What' ('何者'), explain the aspect of the small capacity not yet transformed. Fifth, the conclusion is as stated in the text.
Next, explain the 'Expedient Means Chapter' (〈方便品〉) revealing the gradual teaching, in two parts: first, describe the 'Expedient Means Chapter'; second, after 'Therefore, Nirvana' ('故涅槃'), cite the Nirvana Sutra (涅槃經) to prove it. The initial description of the 'Expedient Means Chapter' is again in two parts: first, formally cite the 'Expedient Means Chapter'; second, after 'Not only' ('非但'), explain that the ancient Buddhas were also the same, referring to citing the 'Introduction' (〈序〉). Next, the citation of the Nirvana Sutra is in two parts: first, cite the Dharma and a metaphor; second, after 'Gradual Capacity' ('漸機'), explain the names of the flavors. The reason for saying 'not taking thick or thin' ('不取濃淡') is simply because, for small capacities, the Avatamsaka Sutra (華嚴經) is like milk rather than cheese, thicker than
華嚴。三結示，如文。
次引《無量義》中二：初引文，次從「佛眼觀一切」下釋經意。又二：初明初大后小，次「若依」下明初小后大。初如文。次文中二：初明先小后大之意，次「次說」下正明後大。初又二：初略標，次「所以」下釋。次正明中又三：初方等，次般若，后法華。初方等中又六：初略述其部大旨，次「故身子」下明被彈之人，三「然方等」下明被彈之時，四「何者」下明受彈之意，五「自昔」下明彈訶之益，六「按無量義」下結時。此諸文者，並寄對小及鈍菩薩以明。初文者，上句云「小偏在聲聞」，下云「三藏兼于菩薩」。次文者，且略舉二人，餘者準例。善吉茫然棄缽，身子怖畏卻華，以空智為入道之主，故寄此二人。故般若中亦加此二。第三文者，得果之後即有彈訶，彈訶之時復云往昔，驗知並在十二年前。第四如文。第五文者，若未得果，具足煩惱，大機復生，若其輒訶則憚教不受有損無益，斯之謂歟。由得果后訶，故成二益：一者得果，成於酪益；二者彈訶，成其蘇益。六如文。
次明說般若中二：初引經略立，次「大品」下釋經意。釋中四：初略釋經意，次「又云」下明部中共別，三「大品」下結成次第，四「復言」下結益。初如文。次文者，初是共；次「而言」下別，
【現代漢語翻譯】 現代漢語譯本
《華嚴經》。三結示，如原文所示。
其次引用《無量義經》中的兩段：首先是引文，然後從『佛眼觀一切』開始解釋經文的含義。又分為兩部分：首先說明開始時大，後來變小；其次從『若依』開始說明開始時小，後來變大。開始時大，後來變小，如原文所示。其次，在解釋經文含義的部分又分為兩部分：首先簡要地標出，然後從『所以』開始解釋。其次，正式說明後來變大的部分又分為三部分：首先是方等時期的經典，其次是般若時期的經典，最後是法華時期的經典。首先，在方等時期的經典中又分為六個部分：首先簡要地敘述該部經典的大旨，其次從『故身子』開始說明被彈斥的人，第三從『然方等』開始說明被彈斥的時間，第四從『何者』開始說明接受彈斥的意義，第五從『自昔』開始說明彈斥的益處，第六從『按無量義』開始總結時間。這些經文，都是藉助於對比小乘以及根器遲鈍的菩薩來闡明的。第一段經文，上句說『小乘偏重於聲聞』，下句說『三藏經典也兼顧菩薩』。第二段經文，暫且列舉兩個人，其餘的人可以參照這個例子。善吉（Subhuti，須菩提）茫然地丟棄缽盂，舍利弗（Sariputra）恐懼地退回鮮花，因為以空性智慧作為入道的主要方法，所以借用這兩個人來闡明。所以在《般若經》中也加入了這兩個人。第三段經文，在獲得果位之後立即進行彈斥，彈斥的時候又說往昔的事情，驗證得知都是在十二年前。第四段如原文所示。第五段經文，如果還沒有獲得果位，具足煩惱，大的根器又產生了，如果冒然地彈斥，就會畏懼教誨而不接受，造成有損無益，說的就是這種情況吧。由於在獲得果位之後才進行彈斥，所以成就了兩種益處：一是獲得果位，成就了酪的益處；二是彈斥，成就了醍醐的益處。第六段如原文所示。
其次說明宣說般若經典，分為兩部分：首先是引用經文簡要地確立，其次從『大品』開始解釋經文的含義。在解釋中分為四個部分：首先簡要地解釋經文的含義，其次從『又云』開始說明該部經典中共通和特別之處，第三從『大品』開始總結次第，第四從『復言』開始總結益處。首先如原文所示。其次，在解釋共別之處的經文中，首先是共通之處；其次從『而言』開始是特別之處。
【English Translation】 English version
《Avatamsaka Sutra (華嚴經)》. The three conclusions are shown, as in the text.
Next, two excerpts from the 《Infinite Meaning Sutra (無量義經)》 are cited: first, the citation, and then from 'The Buddha's eye observes everything' to explain the meaning of the sutra. Again, there are two parts: first, it clarifies that the beginning is large and the end is small; second, from 'If based on' it clarifies that the beginning is small and the end is large. The beginning is large and the end is small, as in the text. Next, in the part explaining the meaning of the sutra, there are two parts: first, a brief indication, and then from 'Therefore' to explain. Next, the formal explanation of the later becoming larger is divided into three parts: first, the Vaipulya (方等) period, second, the Prajna (般若) period, and third, the Lotus (法華) period. First, in the Vaipulya period, there are six parts: first, a brief description of the main purpose of the section; second, from 'Therefore, Sariputra (身子)' to clarify the person being criticized; third, from 'However, Vaipulya (方等)' to clarify the time of the criticism; fourth, from 'What' to clarify the meaning of receiving criticism; fifth, from 'From the past' to clarify the benefits of criticism; sixth, from 'According to the Infinite Meaning (無量義)' to conclude the time. These texts are all clarified by contrasting with the Hinayana and dull-witted Bodhisattvas. The first text, the upper sentence says 'Hinayana is biased towards Sravakas (聲聞)', and the lower sentence says 'The Tripitaka (三藏) also includes Bodhisattvas'. The second text, let's briefly list two people, and the rest can refer to this example. Subhuti (善吉) blankly discarded his bowl, Sariputra (身子) fearfully returned the flowers, because emptiness wisdom is the main method of entering the path, so these two people are used to clarify. Therefore, these two are also added in the 《Prajna Sutra (般若經)》. The third text, immediately after obtaining the fruit, there is criticism, and at the time of criticism, it is said that things happened in the past, verifying that it was all before twelve years ago. The fourth is as in the text. The fifth text, if one has not yet obtained the fruit, is full of afflictions, and a great opportunity arises again, if one rashly criticizes, then one will fear the teachings and not accept them, causing harm without benefit, that's what it's talking about. Because the criticism is carried out after obtaining the fruit, two benefits are achieved: one is obtaining the fruit, achieving the benefit of curds; the other is criticism, achieving the benefit of ghee. The sixth is as in the text.
Next, it explains the preaching of the 《Prajna Sutra (般若經)》, divided into two parts: first, citing the sutra to briefly establish, and then from 'Mahaprajnaparamita Sutra (大品)' to explain the meaning of the sutra. In the explanation, there are four parts: first, a brief explanation of the meaning of the sutra; second, from 'Also says' to clarify the common and special points of the section; third, from 'Mahaprajnaparamita Sutra (大品)' to conclude the order; fourth, from 'Again says' to conclude the benefits. First, as in the text. Next, in the text explaining the common and special points, the first is the common point; the second, from 'Says' is the special point.
別即不共，此是不共般若，與二乘共說。又分二義，一以法界為華嚴，二以時長通至於后，二義俱通，是故兩存。大機則華嚴不休，小機則諸教次第，是故鈍根猶同小見。三四如文。
次明般若之後說法華者，亦二：初引教略立，次釋。釋中三：初明說頓之意，次「故」下引證結意，三「復言」下結益。益中二：初明與涅槃同味，次「又燈明」下明化緣不同，故有無不等。于中又四：先釋，次譬，三「法華」下引證，四「門」下料簡釋疑。初二如文。次引證中二：先引證，次「為此」下結。四料簡中，問如文。次答中言「大論須菩提更問畢定不畢定」者，《大論》九十三先舉經云「須菩提白佛言：世尊！菩薩摩訶薩為畢定，為不畢定？佛告須菩提：畢定，非不畢定。須菩提言：為何處畢定？聲聞耶？支佛道耶？佛言：非二乘道中，是佛道中。須菩提復問：為初心菩薩，為後心菩薩？佛言：初心及跋致，皆悉畢定。」須菩提于《法華》中，已聞諸菩薩得記，故已畢定。今復更問，故知須菩提更為未入者問，故知《法華》之後更說般若明矣。般若不殊，故結集者同爲一部。
三引信解者具歷五時，又為二：先引證領五時教，次「此五味」下結兩經同味。初言「次第」者，《華嚴》初云「于菩提道場始成正覺」
【現代漢語翻譯】 現代漢語譯本 『別即不共』，指的是不共般若（bō rě，智慧），它與二乘（聲聞乘和緣覺乘）共同宣說。又分為兩種含義：一是將法界（dharma-dhātu，宇宙萬有）視為《華嚴經》（Avataṃsaka Sūtra）的內容，二是將時間跨度延伸至未來。兩種含義都成立，所以並存。對於根器大的眾生，《華嚴經》的教化不會停止；對於根器小的眾生，則按照諸教的次第進行教化。因此，根器遲鈍的人仍然持有小乘的見解。『三四如文』指的是第三和第四種含義如同經文所說。
接下來闡明在般若之後宣說《法華經》（Lotus Sūtra）的原因，也分為兩點：首先是引用教義簡要地確立，其次是解釋。解釋中包含三點：首先闡明宣說頓悟之教的意圖，其次在『故』之後引用證據總結意圖，第三在『復言』之後總結利益。利益中包含兩點：首先闡明與《涅槃經》（Nirvana Sutra）具有相同的味道，其次在『又燈明』之後闡明教化因緣不同，所以有無所得的說法不同。其中又包含四點：先解釋，再比喻，第三在『法華』之後引用證據，第四在『門』之後進行辨析以消除疑惑。前兩點如同經文所說。其次在引用證據中包含兩點：先引用證據，其次在『為此』之後總結。第四點辨析中，提問如同經文所說。接下來在回答中提到『《大論》（Mahāprajñāpāramitopadeśa）中須菩提（Subhuti，佛陀的弟子）再次詢問是否必定成佛』，指的是《大智度論》（Mahāprajñāpāramitopadeśa）第九十三卷首先引用經文說：『須菩提對佛說：世尊！菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）是必定成佛，還是不必定成佛？佛告訴須菩提：必定成佛，不是不必定成佛。須菩提說：在何處必定成佛？在聲聞道（Śrāvakayāna）中嗎？在辟支佛道（Pratyekabuddhayāna）中嗎？佛說：不在二乘道中，是在佛道中。須菩提又問：是初心菩薩，還是後心菩薩？佛說：初心和不退轉菩薩，都必定成佛。』須菩提在《法華經》中，已經聽聞諸位菩薩得到授記，所以已經必定成佛。現在再次詢問，所以知道須菩提是為尚未入門的人詢問，所以知道在《法華經》之後再次宣說般若的道理是明確的。般若的教義沒有差別，所以結集者將其歸為同一部。
第三點引用信解的人詳細地經歷了五時教（佛教的五個時期），又分為兩點：首先引用證據領會五時教，其次在『此五味』之後總結兩部經具有相同的味道。首先提到『次第』，指的是《華嚴經》一開始說『在菩提道場（bodhi-maṇḍa，覺悟的場所）開始成就正覺』。
【English Translation】 English version 'Separate and not common' refers to the uncommon Prajna (wisdom), which is jointly expounded with the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). It is further divided into two meanings: one is to regard the Dharmadhatu (the totality of all phenomena) as the content of the Avataṃsaka Sūtra (Flower Garland Sutra), and the other is to extend the time span to the future. Both meanings are valid, so they coexist. For beings with great capacity, the teachings of the Avataṃsaka Sūtra will not cease; for beings with small capacity, they will be taught according to the order of the various teachings. Therefore, those with dull roots still hold the views of the Small Vehicle. 'Three and four as in the text' refers to the third and fourth meanings being as stated in the scripture.
Next, explaining the reason for expounding the Lotus Sūtra after Prajna is also divided into two points: first, establishing it briefly by quoting the teachings, and second, explaining it. The explanation contains three points: first, clarifying the intention of expounding the sudden enlightenment teaching; second, after 'therefore,' quoting evidence to summarize the intention; and third, after 'again,' summarizing the benefits. The benefits contain two points: first, clarifying that it has the same taste as the Nirvana Sutra; and second, after 'also the Lamp Bright,' clarifying that the conditions for teaching are different, so the statements about having or not having attainment are different. Among them, there are four points: first, explaining; then, using metaphors; third, after 'Lotus,' quoting evidence; and fourth, after 'gate,' analyzing to eliminate doubts. The first two points are as stated in the scripture. Next, the quotation of evidence contains two points: first, quoting evidence; and second, after 'for this,' summarizing. In the fourth point of analysis, the question is as stated in the scripture. Next, in the answer, it is mentioned that 'Subhuti (a disciple of the Buddha) in the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom) asked again whether it is certain to become a Buddha,' referring to the ninety-third chapter of the Mahāprajñāpāramitopadeśa, which first quotes the scripture saying: 'Subhuti said to the Buddha: World Honored One! Is a Bodhisattva-Mahasattva (Great Bodhisattva) certain to become a Buddha, or is it not certain to become a Buddha? The Buddha told Subhuti: It is certain to become a Buddha, not uncertain to become a Buddha. Subhuti said: Where is it certain to become a Buddha? In the Śrāvakayāna (Vehicle of Hearers)? In the Pratyekabuddhayāna (Vehicle of Solitary Buddhas)? The Buddha said: Not in the Two Vehicles, but in the Buddha Vehicle. Subhuti asked again: Is it a Bodhisattva with initial aspiration, or a Bodhisattva with later aspiration? The Buddha said: Both the Bodhisattva with initial aspiration and the non-retrogressing Bodhisattva are certain to become Buddhas.' Subhuti, in the Lotus Sūtra, has already heard that the Bodhisattvas have received predictions, so they are already certain to become Buddhas. Now asking again, it is known that Subhuti is asking for those who have not yet entered, so it is clear that the principle of expounding Prajna again after the Lotus Sūtra is clear. The teachings of Prajna are not different, so the compilers classified them into the same collection.
The third point, those who understand and believe have experienced the Five Periods of Teaching (the five periods of the Buddha's teachings) in detail, which is further divided into two points: first, quoting evidence to understand the Five Periods of Teaching; and second, after 'these five flavors,' summarizing that the two scriptures have the same taste. First, mentioning 'order' refers to the Avataṃsaka Sūtra initially saying 'began to attain perfect enlightenment in the Bodhi-manda (place of enlightenment).'
，在初明矣。諸部小乘雖云初成，自是小機見為初耳。據〈信解品〉脫妙著粗，故知居次。《大集》云「如來成道始十六年」，故知方等在鹿苑后。《仁王》云「如來成道二十九年，已為我說《摩訶般若》」，故知般若在方等后，亦知《仁王》在《大品》后。《法華》云「四十餘年」，《大經》云「臨滅度時」，當知次第有所據也。故知古人以《法華》為般若對第四味，獨以《涅槃》為第五味。誤矣！誤矣！次文又二：初明二經味同，次「然二經」下以起盡同相釋同味之意。于中又二：初標，次「如法華」下釋。初言「然二經教意起儘是同」者，「起」謂正說初分，「盡」謂正說末分。釋中二：初正明起盡同，次「又涅槃」下重辨。初文者，《法華》以本跡二門為初后二分，初則開權顯實斷奠聲聞，后明本門增道損生，重更辨前開權化主久遠成佛故。《涅槃》正說開為四段，初〈純陀品〉去明涅槃施斷奠三修，二〈長壽品〉去十四品明涅槃義，三〈現病品〉去五品明涅槃行，四〈師子吼品〉去三品明涅槃用。故知初已斷奠聲聞，后但明於涅槃義用，是故二經起盡同也。
三明半滿相成中意，且置前三，於一代教復須以半滿兩義相成，方能消通一代妨難，五味之處雖然，若不論相成於理未盡。于中為二：初明單用
【現代漢語翻譯】 現代漢語譯本：已經初步明白了。各部小乘經典雖然說是初步形成，只不過是以小乘根機的人看來是最初的教法罷了。根據《信解品》中捨棄微妙而執著粗淺的說法，就知道小乘經典是排在前面的。《大集經》說『如來成道后第十六年』，因此知道方等部經典在鹿苑之後。《仁王經》說『如來成道后第二十九年，已經為我說《摩訶般若》』，因此知道般若部經典在方等部經典之後，也知道《仁王經》在《大品般若經》之後。《法華經》說『四十餘年』，《大涅槃經》說『臨滅度時』，應當知道這些次第是有所依據的。因此知道古人把《法華經》作為般若部經典相對的第四味，唯獨把《涅槃經》作為第五味，這是錯誤的！錯誤的！接下來的文段又分為兩部分：首先說明兩部經的教義味道相同，然後從『然二經』開始，用起盡同相來解釋味道相同的意思。其中又分為兩部分：首先是標示，然後從『如法華』開始是解釋。首先說『然二經教意起儘是同』，『起』是指正說部分的開始，『盡』是指正說部分的結尾。解釋中分為兩部分：首先是正面說明起盡相同，然後從『又涅槃』開始是再次辨析。第一部分，《法華經》以本跡二門作為前後兩部分，開始是開權顯實，斷除和奠定聲聞乘，後面闡明本門，增益道行，損減生死，重新辨明前面所開的權宜之法，化主的久遠成佛。而《涅槃經》的正說分為四個階段，首先從《純陀品》開始，闡明涅槃的施捨，斷除和奠定三修，第二從《長壽品》開始的十四品闡明涅槃的意義，第三從《現病品》開始的五品闡明涅槃的修行，第四從《師子吼品》開始的三品闡明涅槃的功用。因此知道開始已經斷除和奠定聲聞乘，後面只是闡明涅槃的意義和功用，所以這兩部經的起儘是相同的。 三、闡明半滿相成的意義，暫且放下前三味，對於一代教法，還需要用半滿兩種意義相互成就，才能消解貫通一代教法中的妨礙和困難，五味的安立雖然如此，如果不論述相互成就，在道理上是不完備的。其中分為兩部分：首先闡明單獨使用
【English Translation】 English version: It is now initially clear. Although the various Nikaya (Hinayana) sutras are said to be initially formed, it is only from the perspective of those with lesser capacity that they appear as the initial teachings. According to the 'Faith Explanation Chapter' (Xinjie Pin) which speaks of abandoning the subtle and clinging to the coarse, it is known that the Nikaya sutras come first. The Mahasamghika Sutra (Daji Jing) says 'The Tathagata (Rulai) attained enlightenment in the sixteenth year', thus it is known that the Vaipulya (Fangdeng) sutras are after the Deer Park (Luyuan). The Benevolent Kings Sutra (Renwang Jing) says 'The Tathagata attained enlightenment in the twenty-ninth year, and has already spoken the Maha Prajna (Mohe Bore) for me', thus it is known that the Prajna sutras are after the Vaipulya sutras, and also that the Benevolent Kings Sutra is after the Large Perfection of Wisdom Sutra (Da Pin Bore Jing). The Lotus Sutra (Fahua Jing) says 'More than forty years', and the Nirvana Sutra (Da Niepan Jing) says 'At the time of approaching Parinirvana (Lin Miedu Shi)', it should be known that the order has a basis. Therefore, it is known that the ancients regarded the Lotus Sutra as the fourth flavor corresponding to the Prajna sutras, and uniquely regarded the Nirvana Sutra as the fifth flavor. This is a mistake! A mistake! The following text is further divided into two parts: first, it clarifies that the meaning of the two sutras is the same; then, starting from 'However, the two sutras', it uses the similarity of beginning and end to explain the meaning of the same flavor. Among them, there are again two parts: first, the indication; then, starting from 'Like the Lotus Sutra', the explanation. The first says 'However, the beginning and end of the teachings of the two sutras are the same', where 'beginning' refers to the beginning of the main discourse, and 'end' refers to the end of the main discourse. In the explanation, there are two parts: first, directly clarifying that the beginning and end are the same; then, starting from 'Also, the Nirvana', it is a repeated analysis. In the first part, the Lotus Sutra uses the two gates of original and manifested (Benji Ermen) as the first and last parts. The beginning is the opening of the expedient and revealing the real, cutting off and establishing the Sravakas (Shengwen), and the latter clarifies the original gate, increasing the path and decreasing birth and death, re-explaining the expedient means opened earlier, and the long-term Buddhahood of the teaching master. The main discourse of the Nirvana Sutra is divided into four stages: first, starting from the Cunda Chapter (Chun Tuo Pin), it clarifies the giving, cutting off, and establishing of the three cultivations of Nirvana; second, the fourteen chapters starting from the Longevity Chapter (Changshou Pin) clarify the meaning of Nirvana; third, the five chapters starting from the Appearance of Illness Chapter (Xian Bing Pin) clarify the practice of Nirvana; fourth, the three chapters starting from the Lion's Roar Chapter (Shizi Hou Pin) clarify the function of Nirvana. Therefore, it is known that the beginning has already cut off and established the Sravakas, and the latter only clarifies the meaning and function of Nirvana, so the beginning and end of these two sutras are the same. 3. Clarifying the meaning of the mutual accomplishment of provisional and complete teachings. For the time being, setting aside the first three flavors, for the teachings of a lifetime, it is still necessary to use the two meanings of provisional and complete to mutually accomplish each other in order to resolve and penetrate the obstacles and difficulties in the teachings of a lifetime. Although the establishment of the five flavors is like this, if the mutual accomplishment is not discussed, it is incomplete in principle. Among them, there are two parts: first, clarifying the single use
有妨，次「今明」下正明相成。初文中雲若直用五味，猶同南師無慧方便，雖有方便無實慧故，故名為縛。若直用半滿，猶同北師無方便慧，雖有實慧，無方便故，故慧名縛。何者？若以鹿苑為半，後去皆滿，滿中但得約實一途，而失於權。以他明滿，不分權實，故今順舊，但得名實。而失生熟二蘇之益，及生熟中兩教二乘，及兩教中始入菩薩，是故滿中但得於實。
次正明中意則不爾，互相成益，五味則一道豎進，味味有半滿相成。復于味味，皆有秘密及以不定，是則慧得方便，故慧解。方便得慧則方便解，權實俱游，于茲明矣。于中又二：先略明離過，次「若華嚴」下正判。初文中言「不相離」者，半滿相對，有開有合。今家五味次第，唯用《大經》，為有所據。然諸教意散在諸經，《大經》之文但略結示前諸教耳。次正判又二：初正判，次「如來」下明半滿之功，是則今家相成之意不同古人者，良有以也。初文中，言「頓滿」等者，華嚴正隔小明大，于彼初分永無聲聞，故云「唯滿」。后之四味，或單或帶，可以意知，是故不同舊人所判，況複次第永異他人。次功能中二：初舉化主稱歎，次述聲聞領解。
四明合不合中二：先總明來意，次「若華嚴」下正明合不合。又為二：初正釋，次問答釋疑。
【現代漢語翻譯】 現代漢語譯本： 有妨礙，其次，在『今明』（指現在的理解和過去的理解）之下，正是說明相互成就。最初的文中說，如果只用五味（指佛法的不同階段，如乳味、酪味等），就如同南方的禪師沒有智慧方便，雖然有方便卻沒有真實的智慧，所以叫做『縛』（束縛）。如果只用半滿（指不圓滿和圓滿的教法），就如同北方的禪師沒有方便智慧，雖然有真實的智慧，卻沒有方便，所以智慧被叫做『縛』。為什麼呢？如果以鹿苑（指佛陀初轉法輪的地方）為半，之後所說的都是滿，滿中只能得到約實（依據真實）這一條途徑，而失去了權（方便）。因為他們說明滿，不區分權實，所以現在順從舊說，只能得到名實（名相和實質），而失去了生酥、熟酥的利益，以及生酥熟酥中兩教（指聲聞乘和菩薩乘）的二乘（指聲聞和緣覺），以及兩教中剛剛進入菩薩道的修行者，因此在滿中只能得到真實。
其次，正明（正確的闡明）中的意義則不是這樣，而是互相成就，五味則是一道豎立前進，每個味道都有半滿相互成就的方面。而且在每個味道中，都有秘密和不定，這就是智慧得到方便，所以智慧得到解脫。方便得到智慧，那麼方便也得到解脫，權和實一起運用，在這裡就明白了。其中又有兩點：先是簡略地說明遠離過失，其次從『若華嚴』（如果《華嚴經》）開始正式地判斷。最初的文中說『不相離』，是說半和滿相對，有開有合。現在我們所說的五味次第，只用《大經》（指《涅槃經》），是有所依據的。然而各種教義分散在各種經典中，《大經》的文字只是簡略地總結和揭示了之前的各種教義。其次，正式判斷又分為兩點：先是正式判斷，其次從『如來』（如來）開始說明半滿的功用，這就是我們現在所說的相互成就的意義不同於古人的原因，確實是有道理的。最初的文中，說到『頓滿』等等，是說《華嚴經》直接隔開小乘而說明大乘，在那最初的階段永遠沒有聲聞，所以說『唯滿』。後面的四味，或者單獨或者帶有，可以用意會，因此不同於舊人的判斷，更何況次第永遠不同於他人。其次，在功能中分為兩點：先是舉出教化之主進行稱讚，其次是敘述聲聞的領悟和理解。
四、說明合不合中分為兩點：先是總的說明來意，其次從『若華嚴』（如果《華嚴經》）開始正式說明合不合。又分為兩點：先是正式解釋，其次是問答解釋疑惑。
【English Translation】 English version: There are obstacles; secondly, under 'present understanding' and 'past understanding', it is precisely explaining mutual accomplishment. The initial text says that if only the five flavors (referring to different stages of the Dharma, such as the milk flavor, curd flavor, etc.) are used, it is like the Southern teachers who lack wisdom and skillful means. Although they have skillful means, they lack real wisdom, so it is called 'bound'. If only the half-full (referring to incomplete and complete teachings) is used, it is like the Northern teachers who lack skillful means and wisdom. Although they have real wisdom, they lack skillful means, so wisdom is called 'bound'. Why? If we take Deer Park (referring to the place where the Buddha first turned the Dharma wheel) as half, then what is said later is all full. In the full, we can only obtain the path of adhering to reality, and lose the expedient means. Because they explain the full without distinguishing between expedient and real, so now following the old saying, we can only obtain name and reality, and lose the benefits of fresh ghee and ripened ghee, as well as the two vehicles (referring to the Shravakas and Pratyekabuddhas) of the two teachings (referring to the Shravaka Vehicle and the Bodhisattva Vehicle) in fresh ghee and ripened ghee, and the practitioners who have just entered the Bodhisattva path in the two teachings. Therefore, in the full, we can only obtain reality.
Secondly, the meaning in the correct explanation is not like this, but mutually accomplishing. The five flavors are a vertical progression, and each flavor has aspects of half and full mutually accomplishing. Moreover, in each flavor, there are secrets and uncertainties. This is wisdom obtaining skillful means, so wisdom is liberated. Skillful means obtaining wisdom, then skillful means are also liberated. Expedient and real are used together, which is clear here. Among them, there are two points: first, briefly explain the avoidance of faults, and second, starting from 'If the Avatamsaka Sutra', formally judge. The initial text says 'not separated', which means that half and full are relative, with opening and closing. Now, the order of the five flavors we are talking about only uses the Mahaparinirvana Sutra, which is based on something. However, various teachings are scattered in various sutras, and the text of the Mahaparinirvana Sutra only briefly summarizes and reveals the previous teachings. Secondly, the formal judgment is divided into two points: first, the formal judgment, and second, starting from 'Tathagata', explain the function of half and full. This is why the meaning of mutual accomplishment we are talking about now is different from the ancients, and there is indeed a reason for it. In the initial text, when talking about 'sudden full', etc., it means that the Avatamsaka Sutra directly separates the Small Vehicle and explains the Great Vehicle. In that initial stage, there are never Shravakas, so it is said 'only full'. The following four flavors, either alone or with, can be understood intentionally, so it is different from the judgment of the old people, let alone the order is always different from others. Secondly, in the function, it is divided into two points: first, cite the teaching master to praise, and second, narrate the Shravakas' understanding.
Fourth, explaining whether they are compatible or not is divided into two points: first, generally explain the intention, and second, starting from 'If the Avatamsaka Sutra', formally explain whether they are compatible or not. It is further divided into two points: first, formally explain, and second, answer questions to explain doubts.
初文三：初明五味有合不合。前三味不合，般若有合不合，法華一向合，「合」是「會」之異名；次「自鹿苑」下明合不合所以；三「總就」下四句分別合不合相。初文中言「後分」等者，準《不思議境界經》云：「舍利子等五百聲聞，皆是他方極位菩薩，故今在此逝多林會跡示聲聞。」據《華嚴經》，文殊師利逝多林出時，舍利弗語五百言：汝等且觀文殊師利相好威儀等。觀彼經中舍利弗語辭，似如已聞諸大乘竟。如在方等般若會時，未能悟故狀當聾啞，以後分之言，時仍長遠，亦可通在鹿苑之前，今且判在華嚴會時。次文中二：初通明三乘得合之處，次別顯聲聞得合之處。初文又二：初明在法華，次明在涅槃。二文各有先釋、次引證。次別顯聲聞中二：先標二教，次釋二教。釋中二：先秘、次顯。初秘中以提謂況出三時，此文可以通冠一切。次明顯中三：初論未入位隨處得入者，意云此等不專在法華，非謂全不至法華。次明住果不過法華。三「未入位」下明法華中上慢之輩來至涅槃。次文中言「敦信」者，入位之人借使至法華不肯合者，正當敦逼之文。文云「若有實得阿羅漢，不信此法者，無有是處。」當知不合即是不信，不信故名不實得，故云「不合成增上慢」。上慢之人實不得入，得入之人非增上慢。第三文
中言「五千起去」者，于涅槃會方得入妙。又大《纓珞．譬喻品》中，「復有五千菩薩聞佛說如來法身功德，即從座起繞佛三匝而退。目連問佛：此諸正士修菩薩道，已入如來正法之藏，行過二乘，何故聞說三身深義，不受而退耶？佛言：善男子！此人聞說是法，沸血流面。何以故？是無量劫恒誹謗受罪。此五千者，從過去恒沙佛所，修六度起想著，有悔心有退轉，當經歷多劫勤苦，千佛過去猶不得度，其上首者名曰勇智，雖修菩薩道，欲得成佛不可得，如人慾于虛空造室。」已發菩提心修六度行，有著有悔心有退轉，雖聞三身，尚從座起去，況諸聲聞未曾入位增上慢者？是方等部抑挫之辭，故云「千佛過去」。若其實說，此人于涅槃中，尚已得入三四句分別中，初句云「華嚴三藏非合非不合」者，華嚴帶別名非合，既是純大不與小並，則不同於方等般若，名非不合。三藏純小未合於大，名為非合，既是純小不與大並，不同方等般若並對而說，名非不合。「涅槃亦合亦不合」者，本不住小名亦合，仍存方便名亦不合。余句可知。次釋疑如文。
次料簡中，列章、解釋。釋中二：先釋，次問答釋疑。初又二：初略立，次釋。釋中初明前四味通后，次「若涅槃」下明涅槃法華通至於前。初文自四，初明華嚴中二：初
引經釋，次況結。初文又二：初明通至二經，次明通至涅槃。初文言「二經」者，謂《般若》、《法華》，以般若亦得名華嚴故，法華佛慧不殊初故。次通至涅槃為二：初正引經，次「夫日」下述意。初文者，彼經既有「住世無量劫」之言，又見報身蓮華藏海說心地法門等，故知華嚴至涅槃后，以彼《像法決疑》結涅槃故。次述意者，初出先照，既別得頓名，餘輝獨及，與先照何殊？則初后俱照高山，高山不異、照體無別，是故初后俱是華嚴。況結可知。
次「若修」下酪味通后，又為四：初略立，次「何者」下證成，三「釋論」下以結集證成，四「當知」下總結。次文者，二人雖於法華得記，此後猶作三藏結戒之緣，故知三藏至后。言「迦留陀夷」者，由非時入聚落為俗所疑，遂被打殺埋馬糞中，佛令諸比丘求覓不得，從馬糞出便入滅度。因斯佛制白入聚落，文在《涅槃》，故知涅槃共結小藏。又如身子於法華中而為請主，至滅度已，帝釋供養已，收取三衣付沙彌。沙彌持和尚三衣奉佛。帝釋以事白佛：若有所說當受持，先至阿難所問已。阿難共來至佛所，佛問：汝和尚戒身滅不？答言：不滅。乃至解脫知見身滅不？答言：不滅。阿難言：彼恒說法教化無我，故憶此耳。佛言：止止阿難，過去諸佛可非滅耶？
【現代漢語翻譯】 現代漢語譯本： 引經釋，其次是情況的總結。最初的文段又分為兩部分：首先闡明貫通《般若經》（Prajna，智慧）和《法華經》（Lotus Sutra，妙法蓮華經），其次闡明貫通到涅槃（Nirvana，寂滅）。最初的文段說『二經』，指的是《般若經》和《法華經》，因為《般若經》也可以稱為《華嚴經》（Avatamsaka Sutra，大方廣佛華嚴經），《法華經》的佛慧與最初的《華嚴經》沒有差別。其次是貫通到涅槃分為兩部分：首先是直接引用經文，其次是『夫日』之後闡述意義。最初的文段，因為《華嚴經》中有『住世無量劫』的說法，又見到報身（Reward Body）在蓮華藏海（Lotus Treasury Sea）宣說心地法門等，所以知道《華嚴經》貫通到涅槃之後，因為《像法決疑經》總結了涅槃。其次是闡述意義，首先是太陽先照耀，既然單獨獲得了『頓』的名稱，餘輝獨自照耀，與先照有什麼區別呢？那麼最初和最後都照耀高山，高山沒有不同，照耀的本體沒有差別，所以最初和最後都是《華嚴經》。情況的總結可以知道了。
其次，『若修』之後，酪味貫通到後面，又分為四個部分：首先是簡略地確立，其次是『何者』之後進行論證，第三是『釋論』之後用結集進行論證，第四是『當知』之後進行總結。其次的文段，阿難（Ananda，多聞第一）和迦葉（Kasyapa，頭陀第一）二人在《法華經》中得到授記，此後仍然作為三藏（Tripitaka，經律論）結集戒律的因緣，所以知道三藏貫通到後面。說到『迦留陀夷』（Kaludayi），因為非時進入聚落被世俗懷疑，於是被打死埋在馬糞中，佛陀（Buddha，覺者）讓眾比丘尋找沒有找到，從馬糞中出來就進入滅度。因為這件事，佛陀制定了白天進入聚落的戒律，文在《涅槃經》中，所以知道涅槃共同結集小乘戒律。又如舍利弗（Sariputra，智慧第一）在《法華經》中作為請法的主人，到滅度之後，帝釋（Indra，天帝）供養完畢，收取了他的三衣交給沙彌（Sramanera，小比丘）。沙彌拿著和尚的三衣獻給佛陀。帝釋將此事稟告佛陀：如果有所說法應當受持，先到阿難那裡詢問。阿難一起來到佛陀那裡，佛陀問：你的和尚戒身滅了嗎？回答說：沒有滅。乃至解脫知見身滅了嗎？回答說：沒有滅。阿難說：他經常說法教化無我，所以憶念此事。佛陀說：停止吧，阿難，過去諸佛難道是滅了嗎？
【English Translation】 English version: Referring to the scriptures for explanation, followed by a summary of the circumstances. The initial text is further divided into two parts: first, clarifying the connection between the Prajna (Wisdom) and Lotus Sutra (Saddharma Puṇḍarīka Sūtra), because the Prajna Sutra can also be named the Avatamsaka Sutra, and the Buddha's wisdom in the Lotus Sutra is no different from the initial Avatamsaka Sutra. Second, connecting to Nirvana (Cessation) is divided into two parts: first, directly quoting the scriptures, and second, elaborating on the meaning after 'Indeed, the sun'. In the initial text, because the Avatamsaka Sutra contains the statement 'dwelling in the world for immeasurable kalpas', and also seeing the Reward Body expounding the Dharma of the Mind-Ground in the Lotus Treasury Sea, it is known that the Avatamsaka Sutra connects to after Nirvana, because the Image Dharma Doubt Resolution Sutra concludes Nirvana. Second, elaborating on the meaning, first, the sun shines first, since it has uniquely obtained the name 'sudden', the remaining light shines alone, what difference is there from the first shining? Then, the first and last both shine on the high mountain, the high mountain is no different, the essence of the shining is no different, therefore the first and last are both the Avatamsaka Sutra. The summary of the circumstances can be known.
Second, after 'If cultivate', the flavor of cream connects to the back, and is further divided into four parts: first, briefly establishing, second, proving after 'What', third, proving with collection after 'Commentary', and fourth, summarizing after 'Should know'. In the second text, although Ananda (Foremost in hearing) and Kasyapa (Foremost in ascetic practices) received predictions in the Lotus Sutra, they still served as the cause for the Tripitaka (Three Baskets) to compile the precepts, so it is known that the Tripitaka connects to the back. Speaking of 'Kaludayi', because he entered the village at an inappropriate time and was suspected by the laity, he was beaten to death and buried in horse dung. The Buddha (Awakened One) asked the monks to search but they could not find him. Emerging from the horse dung, he entered Nirvana. Because of this incident, the Buddha established the precept of entering the village during the day, the text is in the Nirvana Sutra, so it is known that Nirvana jointly compiled the Hinayana precepts. Also, like Sariputra (Foremost in wisdom) in the Lotus Sutra acting as the host requesting the Dharma, after entering Nirvana, Indra (Lord of the Gods) made offerings and collected his three robes and gave them to the Sramanera (Novice Monk). The Sramanera offered the preceptor's three robes to the Buddha. Indra reported this matter to the Buddha: if there is any Dharma to be spoken, it should be upheld, first go to Ananda to inquire. Ananda came to the Buddha together, the Buddha asked: Has your preceptor's body of precepts ceased? He replied: It has not ceased. Even the body of liberation knowledge and vision, has it ceased? He replied: It has not ceased. Ananda said: He constantly speaks Dharma and teaches non-self, therefore he remembers this. The Buddha said: Stop, stop Ananda, have the Buddhas of the past ceased?
而五分不滅，何所憂愁耶？雖云五分不滅，終是小乘中意，故三藏至后。當知聲聞雖得授記，小機未悟終自見小。舍利弗滅度緣，出《增一》第九。三方等至后，中二：先立，次「何者」下釋。釋中二：釋、結。釋中雲「陀羅尼云」者，是《方等陀羅尼》下卷，經云：「文殊師利言：今我不知是大陀羅尼義之所趣向。念已白佛言：世尊！如前所說，先於王城已授聲聞記，今復于舍衛國授聲聞記。昔于波羅柰授聲聞記，我今少疑，欲有請問，惟佛聽許。舍利弗問文殊師利：世尊授記，不久得菩提，各於世界，如今世尊。世尊不虛，所言真實，故能第二第三授我等記，必當如釋迦牟尼。」言「至法華后」者，即指王城授記，同於法華。舍衛國記，即指方等在法華后。彼經下文又云：「舍利弗聞文殊得記，問文殊師利：于汝意云何？文殊語舍利弗：汝意云何？猶如枯樹，更生華不？亦如山水，還本處不？析石還合不？燋種生芽不？舍利弗言：不也。文殊言：若不可得，云何問我得記生歡喜不？授記無形，無相無我，無有言語，無去來今，猶如野馬，如是觀者，乃名得記。」此文是文殊破舍利弗得記之相，亦同彈訶，仍似般若，亦可云般若在前意也。
四明般若中二：先立，次「何者」下釋。釋中二：初文正引經釋，次
【現代漢語翻譯】 現代漢語譯本：既然五分法身不會磨滅，又有什麼可憂愁的呢？雖然說五分法身不會磨滅，但終究是小乘的觀點，所以要等到三藏之後才能明白。應當知道，即使聲聞弟子得到了授記，但小乘根器的人沒有覺悟，最終還是會自認為渺小。舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）滅度的因緣，出自《增一阿含經》第九卷。 三方等經要等到之後才能理解，其中分為兩部分：首先是立論，其次是『何者』之後進行解釋。解釋中又分為兩部分：解釋和總結。解釋中提到的『陀羅尼云』，出自《方等陀羅尼經》下卷，經中說：『文殊師利（Mañjuśrī，智慧的象徵，常以菩薩形象出現）說：現在我不知道這個大陀羅尼的意義所指向何方。思考後稟告佛陀說：世尊！如前所說，先前在王舍城已經給聲聞授記，現在又在舍衛國給聲聞授記。過去在波羅奈城給聲聞授記，我現在有些疑惑，想要請問，希望佛陀允許。舍利弗問文殊師利：世尊授記，不久就能證得菩提，各自在自己的世界，如同現在的世尊一樣。世尊不會說謊，所說都是真實的，所以能夠第二次第三次給我們授記，必定會像釋迦牟尼佛一樣。』 所說的『到法華經之後』，就是指在王舍城授記，與《法華經》相同。在舍衛國授記，就是指方等經在《法華經》之後。那部經的下文又說：『舍利弗聽到文殊得到授記，問文殊師利：你認為怎麼樣？文殊問舍利弗：你認為怎麼樣？就像枯樹，還會開花嗎？又像山水，還會回到原來的地方嗎？分開的石頭還會合在一起嗎？燒焦的種子還會發芽嗎？舍利弗說：不會。文殊說：如果不可能，為什麼問我得到授記是否歡喜呢？授記沒有形狀，沒有相貌，沒有我，沒有言語，沒有過去現在未來，就像野馬一樣，這樣觀察的人，才能稱為得到授記。』這段文字是文殊破除舍利弗對授記的執著，也如同彈訶，仍然像是般若，也可以說是般若在前。' 四明般若分為兩部分：首先是立論，其次是『何者』之後進行解釋。解釋中分為兩部分：第一部分是引用經文進行解釋，第二部分是...
【English Translation】 English version: Since the five aggregates (skandhas) will not perish, what is there to worry about? Although it is said that the five aggregates will not perish, it is ultimately a Hinayana (小乘, lesser vehicle) viewpoint, so it will only be understood after the Tripitaka (三藏, three baskets of Buddhist scriptures). It should be known that even if the Śrāvakas (聲聞, hearers of the Buddha's teachings) receive predictions of enlightenment (vyākaraṇa, 授記), those of small capacity (hīnayāna, 小機) who have not awakened will ultimately see themselves as small. The circumstances of Śāriputra's (舍利弗) passing away are found in the ninth volume of the Ekottara Agama (增一阿含經). The 'three square and equal' (三方等) sutras can only be understood later, and are divided into two parts: first, the establishment of the thesis; second, the explanation after 'what is it' (何者). The explanation is further divided into two parts: explanation and conclusion. The 'Dharani says' (陀羅尼云) mentioned in the explanation is from the lower volume of the Fangdeng Dharani Sutra (方等陀羅尼經), which says: 'Mañjuśrī (文殊師利) said: Now I do not know where the meaning of this great Dharani is directed. After thinking, he reported to the Buddha: World Honored One! As previously said, predictions have already been given to the Śrāvakas in Rājagṛha (王舍城), and now predictions are given to the Śrāvakas in Śrāvastī (舍衛國). In the past, predictions were given to the Śrāvakas in Varanasi (波羅柰城). I now have some doubts and want to ask, I hope the Buddha will allow it. Śāriputra asked Mañjuśrī: The World Honored One gives predictions, and soon one will attain Bodhi (菩提, enlightenment), each in their own world, like the current World Honored One. The World Honored One does not lie, and what is said is true, so he can give us predictions a second and third time, and we will surely be like Śākyamuni Buddha (釋迦牟尼).' The phrase 'after the Lotus Sutra' (法華經) refers to the prediction given in Rājagṛha, which is the same as in the Lotus Sutra. The prediction in Śrāvastī refers to the Fangdeng Sutra being after the Lotus Sutra. The following text of that sutra also says: 'Śāriputra heard that Mañjuśrī had received a prediction, and asked Mañjuśrī: What do you think? Mañjuśrī asked Śāriputra: What do you think? Like a withered tree, will it bloom again? Like mountain water, will it return to its original place? Will separated stones come together again? Will scorched seeds sprout? Śāriputra said: No. Mañjuśrī said: If it is impossible, why ask me if I am happy to receive a prediction? Predictions have no form, no appearance, no self, no language, no past, present, or future, like a wild horse. Those who observe in this way are called to have received a prediction.' This passage is Mañjuśrī refuting Śāriputra's attachment to the appearance of prediction, and it is also like a rebuke, still like Prajñā (般若, wisdom), and it can also be said that Prajñā comes before. The Fourfold Illumination on Prajñā (四明般若) is divided into two parts: first, the establishment of the thesis; second, the explanation after 'what is it' (何者). The explanation is divided into two parts: the first part is the explanation by quoting the sutras, and the second part is...
「又釋論」下引事證。
次明後至初為二：先涅槃、次法華。初文二：初立，次釋。釋中二：先據道理，次「大經」下證。次法華中二：初分顯秘，次結。云「通記」者，昔日授記佛意不壅，小乘情隔自無悕取，況約秘密已記二乘，據斯以論通至鹿苑。次釋疑中雲「別教復有四」者，別教十住修生無生，十行修于無量，十向修于無作，登地證於無作，故云「有四」。又十行中習諸佛法，具足習於一十六門，亦名為四。
問：
住以習八，何故行中更習十六？
答：
前是自行隨用一門，后為化他，是故行中更習前八，是故十六俱須廣習。
二益不益中先敘意，次分釋釋其濃淡。初約取用邊為二：先釋，次「不可」下結。初文二，謂譬、合。次文二，先以譬結，次「少分」下明譬意。初文亦二：先譬，次合。合又二：先正合，次「于小」下以譬帖合。次譬意中，言「少分譬喻不可全求」者，以華嚴為乳，但取機生未堪入大，覆在五味最初而說，是故華嚴分喻初味，而未得於華嚴之頓，及別圓兩教俱有五味次第之相，復有不定及秘密等。次約良醫譬簡，中三：初譬，次「佛亦如是」下合，三「此若」下結。結中二：先結盈縮意，次「此取」下結用譬意，不以味濃為乳、味淡為酪，故
【現代漢語翻譯】 現代漢語譯本： 『又釋論』下引用事例來佐證。
接下來闡明『后至』，分為兩部分：一是涅槃，二是法華。先說涅槃部分，又分為兩部分：先立論，后解釋。解釋中又分為兩部分：先依據道理，後用『大經』來佐證。再說『法華』部分，分為兩部分：先區分顯教和秘教，然後總結。說『通記』，是指過去佛陀授記時，佛意沒有阻礙，只是小乘之人心懷隔閡，自己沒有希望得到，更何況秘密地已經給二乘授記，根據這個來論述，可以通達到鹿苑。接下來解釋疑問，說『別教復有四』，是指別教的十住修習生無生，十行修習無量，十向修習無作，登地證得無作，所以說『有四』。另外，十行中學習諸佛法，具足學習一十六門，也稱為四。
問：
住在十住位時已經學習了八門，為什麼在十行位中還要再學習十六門？
答：
前面十住位是自己修行，隨便使用一門；後面十行位是爲了教化他人，所以在十行位中要再學習前面的八門，因此十六門都需要廣泛學習。
二、在『益不益』中，先敘述意圖，然後分別解釋其濃淡。先從取用方面分為兩部分：先解釋，然後用『不可』來總結。先說解釋部分，分為譬喻和合喻。再說總結部分，分為先用譬喻總結，然後用『少分』來闡明譬喻的含義。先說譬喻總結部分，又分為譬喻和合喻。合喻又分為先是正合，然後用『于小』來用譬喻貼切地合喻。再說譬喻含義部分，說『少分譬喻不可全求』，是因為以華嚴經為乳，只是取其機緣成熟但還不能進入大乘，又在五味中的最初階段宣說，所以華嚴經只是譬喻了最初的乳味，而沒有得到華嚴經的頓教，以及別教和圓教都有五味次第的相狀，還有不定和秘密等。接下來用良醫的譬喻來簡化，分為三部分：先是譬喻，然後用『佛亦如是』來合喻，最後用『此若』來總結。總結中分為先總結盈縮的含義，然後用『此取』來總結用譬喻的含義，不以味道濃的為乳，味道淡的為酪，所以。
【English Translation】 English version: The following quotes from 『You Shi Lun』 (Commentary on Yoga) to provide evidence.
Next, it explains 『later arrival』, divided into two parts: first, Nirvana; second, Lotus Sutra. The first part, Nirvana, is further divided into two: first, establishing the argument; second, explaining it. The explanation is divided into two: first, based on reason; second, using the 『Great Sutra』 to provide evidence. The second part, Lotus Sutra, is divided into two: first, distinguishing between explicit and secret teachings; second, concluding. Saying 『universal prediction』 means that in the past, when the Buddha made predictions, the Buddha』s intention was not obstructed, but those of the Small Vehicle (Hinayana) were separated by their own emotions and had no hope of receiving it. Moreover, secretly, predictions had already been given to the Two Vehicles (Sravakas and Pratyekabuddhas). Based on this, it can be argued that it universally reaches the Deer Park (Mrgadava). Next, in explaining the doubts, saying 『Separate Teaching again has four』 refers to the Ten Abodes of the Separate Teaching cultivating the arising of non-arising, the Ten Practices cultivating the immeasurable, the Ten Dedications cultivating the non-action, and ascending to the Bhumi (grounds) to realize the non-action. Therefore, it is said 『has four』. Furthermore, in the Ten Practices, learning the Buddha-dharmas, fully learning the sixteen gates, is also called four.
Question:
Having already learned eight in the Abode, why learn sixteen more in the Practice?
Answer:
The former, in the Abode, is for one』s own practice, using any one gate as needed. The latter is for transforming others. Therefore, in the Practice, one must learn the previous eight again. Hence, all sixteen must be extensively learned.
Two, in 『Benefit and Non-Benefit』, first narrate the intention, then separately explain the thickness and thinness. First, from the perspective of taking and using, it is divided into two parts: first, explain; then, use 『cannot』 to conclude. The explanation part is divided into metaphor and combination. The conclusion part is divided into first concluding with a metaphor, then using 『small part』 to clarify the meaning of the metaphor. The metaphor conclusion part is further divided into metaphor and combination. The combination is further divided into first, the direct combination; then, using 『in small』 to aptly combine the metaphor. Next, in the metaphor meaning part, saying 『small part metaphor cannot be fully sought』 is because taking the Avatamsaka Sutra (Hua Yan Jing) as milk, it only takes the opportunity for beings to arise but are not yet capable of entering the Great Vehicle (Mahayana), and it is spoken in the initial stage of the Five Flavors. Therefore, the Avatamsaka Sutra only metaphorically represents the initial milk flavor and has not attained the sudden teaching of the Avatamsaka, and both the Separate and Perfect Teachings have the appearance of the Five Flavors in sequence, as well as the indeterminate and secret, etc. Next, using the metaphor of a good doctor to simplify, it is divided into three parts: first, the metaphor; then, using 『Buddha is also like this』 to combine the metaphor; and finally, using 『this if』 to conclude. The conclusion is divided into first concluding the meaning of increase and decrease, then using 『this take』 to conclude the meaning of using the metaphor, not taking the strong flavor as milk and the weak flavor as cheese, therefore.
知自約次第相生為譬，全用在初故如乳，縮用居次故如酪。
三約行人中二：先正釋，次更問答料簡。初文二：初正約小乘行人得名不同，次「行人」下結不同意。次問答中二：先問，次答。答中為三：即頓、漸、不定。初文是頓，次「自有」下是漸，三「自有利根」下不定。三文各二：先釋，次引《大經》。以由三例不同故，稟味亦多少不一，此即義當於三，非即約行論三。何者？如二乘人至醍醐時亦得名頓，如不定中見性之言並是頓義。由初問云稟味多少，是故答中還依教相，出此三意。言「歷二味乃至四味」者，至第二味即便見性，故云二味，三四亦然。
第三歷諸教中二：先總以五味對凡夫及四教，次一一教各具五味。初文二：初引經，次釋譬。一一具五中，先略標，次各釋，文自為四，具如《止觀》第三記。一一教中皆有頓漸不定等三，是則非但五味名通，三教亦何滯礙。「超果不定」者，一一教中既各用五味之譬以譬于漸，若發宿習不歷五味而能頓超名之為頓，隨發不同名為不定。
若爾，通別菩薩云何複名超果之義？
答：
教道無超、證道亦有，是故四教皆有漸頓不定等四。
圓教中初文是頓，次「無差而差」去是漸，三「從佛」去是不定。漸中言「約名字至
【現代漢語翻譯】 現代漢語譯本： 知道從約束到次第相生的譬喻，完全用在最初階段，所以像乳；收縮起來用在其次階段，所以像酪。
三、關於修行人，分為兩部分：首先是正式解釋，然後是進一步的問答來辨析。首先的解釋分為兩部分：首先是正式地從小乘修行人的角度解釋名稱的不同，然後是『修行人』之後總結不同的含義。其次的問答分為兩部分：首先是提問，然後是回答。回答分為三種：即頓悟、漸悟、不定悟。最初的解釋是頓悟，其次『自有』之後是漸悟，第三『自有利根』之後是不定悟。這三部分各有兩部分：首先是解釋，然後是引用《大經》。因為這三種情況不同，所以領受的味道也有多少不同，這只是義理上相當於三種，不是直接從修行來論述三種。為什麼呢？比如二乘人在到達醍醐階段時也可以稱為頓悟，比如不定悟中見到自性的說法都是頓悟的含義。因為最初提問說領受味道的多少，所以回答中還是依據教相，提出這三種含義。說到『經歷二味乃至四味』，到達第二味時就能見到自性，所以說二味，三味四味也是這樣。
第三、歷經各種教法，分為兩部分：首先總的用五味來對應凡夫和四教，然後一一教法各自具備五味。最初的解釋分為兩部分：首先是引用經典，然後是解釋譬喻。一一具備五味中，首先是簡略地標出，然後各自解釋，文義自然分為四部分，具體如《止觀》第三記。一一教法中都有頓悟、漸悟、不定悟等三種，這樣就不僅僅是五味名稱通用，三種教法又有什麼障礙呢？『超果不定』，一一教法中既然各自用五味的譬喻來比喻漸悟，如果發起宿世的習氣，不經歷五味而能夠頓超，就稱之為頓悟，隨著發起的不同，就稱為不定悟。
如果這樣，通教菩薩和別教菩薩又怎麼能稱為超果的含義呢？
回答：
教法上沒有超越，證悟上卻有，所以四教都有漸悟、頓悟、不定悟等四種。
圓教中最初的解釋是頓悟，其次『無差而差』之後是漸悟，第三『從佛』之後是不定悟。漸悟中說到『從名字到』
【English Translation】 English version: Knowing that the metaphor of restraint leading to sequential arising is fully applied in the initial stage, hence it is like milk; contracted and applied in the subsequent stage, hence it is like cream.
Third, regarding practitioners, it is divided into two parts: first, a formal explanation, and then further questions and answers for analysis. The initial explanation is divided into two parts: first, a formal explanation of the different names from the perspective of Śrāvakayāna (小乘) practitioners, and then a summary of different meanings after 'practitioners.' The subsequent questions and answers are divided into two parts: first, the question, and then the answer. The answer is divided into three types: namely, sudden enlightenment (頓悟), gradual enlightenment (漸悟), and uncertain enlightenment (不定悟). The initial explanation is sudden enlightenment, the part after '自有' (zì yǒu, naturally have) is gradual enlightenment, and the part after '自有利根' (zì yǒu lì gēn, naturally have sharp roots) is uncertain enlightenment. Each of these three parts has two parts: first, the explanation, and then the citation of the Mahāparinirvāṇa Sūtra (《大經》). Because these three situations are different, the received flavors also differ in quantity, which is only equivalent to the three in terms of meaning, and does not directly discuss the three from the perspective of practice. Why? For example, Arhats (二乘人) can also be called sudden enlightenment when they reach the stage of ghee (醍醐), and the statement of seeing one's nature in uncertain enlightenment is the meaning of sudden enlightenment. Because the initial question asks about the quantity of received flavors, the answer still relies on the teachings (教相), and puts forward these three meanings. When it says 'experiencing two flavors up to four flavors,' one can see one's nature when reaching the second flavor, so it says two flavors, and the same is true for three and four flavors.
Third, experiencing various teachings is divided into two parts: first, generally using the five flavors to correspond to ordinary people and the Four Teachings (四教), and then each teaching possesses the five flavors. The initial explanation is divided into two parts: first, the citation of scriptures, and then the explanation of the metaphor. In each possessing the five flavors, first, it is briefly marked, and then each is explained, and the meaning is naturally divided into four parts, as detailed in the third record of Mohe Zhiguan (《止觀》). In each teaching, there are three types: sudden enlightenment, gradual enlightenment, and uncertain enlightenment. Thus, it is not only the names of the five flavors that are common, but what obstacles are there to the three teachings? 'Uncertain transcendence of the fruit' (超果不定) means that since each teaching uses the metaphor of the five flavors to compare gradual enlightenment, if one arouses the habits of past lives and can transcend without experiencing the five flavors, it is called sudden enlightenment, and it is called uncertain enlightenment depending on the arousal.
If so, how can the shared (通教) and distinct (別教) Bodhisattvas be called the meaning of transcending the fruit?
Answer:
There is no transcendence in the teachings, but there is in the realization, so the Four Teachings all have four types: gradual enlightenment, sudden enlightenment, and uncertain enlightenment.
The initial explanation in the Perfect Teaching (圓教) is sudden enlightenment, the part after '無差而差' (wú chā ér chā, difference without difference) is gradual enlightenment, and the part after '從佛' (cóng fó, from the Buddha) is uncertain enlightenment. In gradual enlightenment, it says 'from name to'
究竟即判五味相生」者，只以五即次第對五。三云「從佛出十二部經」者，是發不定，教雖是頓，由發不定，即是從十二部教發則不定，即是頓中不定教也。亦有超位以為圓中之頓也。言「可約四善根」等者，五品外凡，未得名發，應以斷惑高下而判位也。應云：初信如乳，二信至七信如酪，八九十信如生熟蘇，始從初住終至妙覺，並如醍醐，約此五味復論不定。
次增數明教中，所以立此門者，正言教門雖多，不出從實以開權、從權以合實，以此例知，一切教門大意可解。于中自二：先跡，次本。初跡中三，謂序、釋、結。初如文。次釋一法中又二：初正明開合，次總結。初又二：初從大一以開諸一，次從大一以開小一，皆先開次合。初言「一乘」者，皆取四教中大乘，故云「俱求佛果」。所言「本」者，即圓一乘也。次二法中二，先明開合，次總結。次三法中，但列二種三法，亦應論開合相，文略可見。次二種四法，如文。次五法中，亦二種不同，五中亦有橫豎二五，初列二五，次二開合。次六法中唯一種，便列七八，于中初列，次「初開」下示開合相。次七八二法者，於法相論開合，開即成八，合即成七。
次本門者，例于跡門，又為三：先標，次立本門三種法相，謂亦有頓漸不定，三正明開合。
【現代漢語翻譯】 現代漢語譯本 關於『究竟即判五味相生』，只是用五即（指五種不同的階段或層次）依次對應五味（乳、酪、生蘇、熟蘇、醍醐）。三藏教中說『從佛出十二部經』，這是指發心不定。教法雖然是頓教（指直接、快速的教法），但由於發心不定，所以是從十二部教中發心不定，也就是頓教中的不定教。也有超越階位而證得圓教中的頓悟的情況。說到『可約四善根』等，五品外凡（指修行層次），尚未達到真正發心的階段，應該根據斷除迷惑的程度來判斷其位次。應該說：初信位如乳，二信位到七信位如酪，八信位、九信位、十信位如生蘇和熟蘇，從初住位開始直到妙覺位，都如醍醐。根據這五味，再來討論不定教。
接下來通過增加數量來闡明教法，之所以設立這個門類，正是爲了說明教門雖然繁多，但不外乎是從真實出發而開顯權巧（方便），從權巧（方便）歸入真實。通過這個例子可以知道，一切教門的大意都可以理解。其中分為兩部分：一是跡門（釋迦牟尼佛在世時的教法），二是本門（釋迦牟尼佛真實的、永恒的教法）。首先是跡門，跡門中又分為三部分，即序分、釋分、結分。序分如經文所示。其次是釋分，在一法中又分為兩部分：一是正面闡明開顯和歸合，二是總結。正面闡明開顯和歸合又分為兩部分：一是從大一（指圓教）開顯出諸一（指藏、通、別教），二是從大一開顯出小一（指藏教）。都是先開顯，后歸合。說到『一乘』，都是指四教中的大乘，所以說『俱求佛果』。所說的『本』，就是指圓教的一乘。
其次是二法，分為兩部分：一是闡明開顯和歸合，二是總結。其次是三法，只列出了兩種三法，也應該討論開顯和歸合的相狀，經文省略了，可以自己領會。其次是兩種四法，如經文所示。其次是五法，也有兩種不同，五法中也有橫向和縱向兩種五法，先列出兩種五法，其次是兩種開顯和歸合。其次是六法，只有一種，接著列出七法和八法，其中先列出，其次在『初開』下顯示開顯和歸合的相狀。其次是七法和八法，在法相上討論開顯和歸合，開顯就成為八法，歸合就成為七法。
其次是本門，仿照跡門，也分為三部分：一是標示，二是建立本門的三種法相，即也有頓教、漸教、不定教，三是正面闡明開顯和歸合。
【English Translation】 English version 『Ultimately, the judgment is based on the arising of the five flavors』 refers to using the five 'immediacies' (five different stages or levels) to correspond sequentially to the five flavors (milk, cream, curd, butter, ghee). The Tripitaka teaching states, 『From the Buddha emanate the twelve divisions of scriptures,』 which indicates that the aspiration is unfixed. Although the teaching is direct (referring to a direct and rapid teaching method), due to the unfixed aspiration, it originates from the unfixed aspiration within the twelve divisions of teachings, which is the unfixed teaching within the direct teaching. There are also cases of transcending positions to attain sudden enlightenment within the perfect teaching. When it is said, 『It can be based on the four roots of goodness,』 the five grades of outer ordinary beings (referring to the level of practice) have not yet reached the stage of genuine aspiration. The position should be judged based on the degree of severing delusions. It should be said: the initial stage of faith is like milk, the second to seventh stages of faith are like cream, the eighth, ninth, and tenth stages of faith are like fresh and cooked butter, and from the initial dwelling stage to the stage of wonderful enlightenment, all are like ghee. Based on these five flavors, the unfixed teaching is further discussed.
Next, elucidating the teachings by increasing the numbers, the reason for establishing this category is precisely to explain that although the teaching methods are numerous, they do not go beyond revealing the expedient from the real and merging the expedient into the real. Through this example, it can be understood that the general meaning of all teaching methods can be understood. Among them, it is divided into two parts: first, the trace (teachings during Shakyamuni Buddha's lifetime), and second, the origin (Shakyamuni Buddha's true and eternal teaching). First is the trace, which is further divided into three parts: the introduction, the explanation, and the conclusion. The introduction is as stated in the text. Next is the explanation, which is further divided into two parts within one dharma: first, directly explaining the revealing and merging, and second, summarizing. Directly explaining the revealing and merging is further divided into two parts: first, revealing the various ones (referring to the Tripitaka, Shared, and Distinct teachings) from the great one (referring to the Perfect teaching), and second, revealing the small one (referring to the Tripitaka teaching) from the great one. Both are first revealed and then merged. When it is said 『One Vehicle,』 it all refers to the Mahayana within the four teachings, so it is said 『All seek Buddhahood.』 The 『origin』 refers to the One Vehicle of the Perfect teaching.
Next is the two dharmas, divided into two parts: first, explaining the revealing and merging, and second, summarizing. Next is the three dharmas, only two types of three dharmas are listed, and the appearance of revealing and merging should also be discussed. The text is abbreviated, and it can be understood by oneself. Next are the two types of four dharmas, as stated in the text. Next are the five dharmas, which also have two different types. There are also horizontal and vertical types of five dharmas within the five dharmas. First, the two types of five dharmas are listed, and second, the two types of revealing and merging. Next is the six dharmas, there is only one type, and then the seven and eight dharmas are listed. Among them, first list, and then show the appearance of revealing and merging under 『initial revealing.』 Next, the seven and eight dharmas discuss the revealing and merging in terms of dharma characteristics. Revealing becomes eight dharmas, and merging becomes seven dharmas.
Next is the origin, which imitates the trace and is also divided into three parts: first, the indication, second, the establishment of the three dharma characteristics of the origin, that is, there are also sudden, gradual, and unfixed teachings, and third, directly explaining the revealing and merging.
次又二：初通示本從一佛界開出無量形類，次結此等形類不出頓等三法。次正開閤中準望于跡本，但是此諸開合之法，在久本上故即成本，例應可解，欲令易見故更明之，但是本初成道作斯設化耳。初一法中亦先開合，次結。約二法論開閤中「本是如來藏」者，即是法華正體一實之理，故名為藏。實理之中備有同體權實之法，名為半滿，眾生不解是故開出帶半之滿，如般若部對二乘半以明於滿。又亦不解，是故更開破半之滿，謂方等部，凡所說大多破二乘。又亦不解，更開單半，謂鹿苑教。所言二者，由立半名，以對於滿。然法華前未有半名，來至法華涅槃等部說于教意，方稱為半。鹿苑唯小，故永不立半教之名，方等彈斥小乘絕分，何半之有？般若付財尚無悕取，猶屬他人亦不名半。如世半字堪助成滿，故名為半。今以此半而對於滿，故亦名半，此從不思議二，開思議之二，今合思議之二，歸於不思議二，不思議二純一醍醐。
○從「記者私錄異同」下是章安雜錄隨己異聞，不關於記大師說也。故不依文次，亦無深淺。于中為二：初雜記異聞，次「惟文」下述己推師結前生后。
初文為四：初料簡般若與法華以辨同異，二明經論諸藏離合，三明四教名義所憑，四破古五時七階不同。初文二：先難，次「
【現代漢語翻譯】 現代漢語譯本：接下來是第二部分，又分為兩點：首先，總的說明從一個佛界開出無量形類；其次，總結這些形類不出頓、漸、秘密這三種教法。接著，在開閤中，以跡門和本門為準繩。但是這些開合之法，都是在久遠本門上建立的，因此屬於本門，按理說應該可以理解。爲了更容易理解，所以進一步說明，這只是本初成道時所作的權巧施設。最初的一法中，也先開后合，然後總結。關於二法的開合，其中『本是如來藏』，就是《法華經》所闡述的正體，一實之理，所以稱為『藏』。這真實之理中，具備同體的權法和實法，稱為『半』和『滿』。眾生不理解，所以開出帶有『半』的『滿』，例如《般若經》針對二乘的『半』來闡明『滿』。又因為眾生仍然不理解，所以進一步開出破斥『半』的『滿』，指的是方等部的經典，其中所說的大多是破斥二乘。又因為眾生仍然不理解，所以進一步開出單獨的『半』，指的是鹿苑的教法。之所以說『二』，是因為設立了『半』這個名稱，用來對應『滿』。然而在《法華經》之前，並沒有『半』這個名稱，到了《法華經》、《涅槃經》等經典中闡述教義時，才稱為『半』。鹿苑的教法只是小乘，所以永遠不設立『半教』的名稱。方等部彈斥小乘，斷絕其分，哪裡還有『半』可言？《般若經》中，即使是給予財物，尚且沒有希望得到，仍然屬於他人，也不能稱為『半』。就像世間的『半』字，可以幫助成就『滿』，所以稱為『半』。現在用這個『半』來對應『滿』，所以也稱為『半』。這是從不可思議的『二』，開出可思議的『二』，現在將可思議的『二』，合歸於不可思議的『二』，不可思議的『二』是純一的醍醐味。 從『記者私錄異同』以下，是章安根據自己的見聞所做的雜錄，不屬於天臺大師所說。所以不按照原文順序，也沒有深淺之分。其中分為兩部分：首先是雜記異聞，其次是『惟文』以下，敘述自己推崇天臺大師，總結前文，開啟後文。 第一部分分為四點：首先是簡要分析《般若經》和《法華經》的相同和不同；其次是闡明經、律、論諸藏的離合；第三是闡明四教名義的依據；第四是破斥古代五時教和七階教的不同之處。第一點分為兩部分：先提出疑問，然後……
【English Translation】 English version: Next is the second part, which is further divided into two points: First, a general explanation of how countless forms and categories are derived from one Buddha-realm; second, a conclusion that these forms and categories do not go beyond the three teachings of sudden, gradual, and secret. Then, in the opening and closing, the trace-gate (跡門, Jī mén) and the original-gate (本門, Běn mén) are used as the standard. However, these methods of opening and closing are all established on the long-lasting original-gate, so they belong to the original-gate, and it should be understandable in principle. To make it easier to understand, it is further explained that this is just the expedient means made when initially attaining Buddhahood. In the initial one dharma, there is also first opening and then closing, and then summarizing. Regarding the opening and closing of the two dharmas, among them, 'the original is the Tathagatagarbha (如來藏, Rúláizàng)' is the correct body expounded in the Lotus Sutra (法華經, Fǎhuá jīng), the principle of one reality, so it is called 'garbha'. In this true principle, there are expedient and real dharmas of the same body, called 'half' and 'full'. Because sentient beings do not understand, the 'full' with 'half' is opened up, such as the Prajna Sutra (般若經, Bōrě jīng) clarifying the 'full' in response to the 'half' of the two vehicles. Furthermore, because sentient beings still do not understand, the 'full' that refutes the 'half' is further opened up, referring to the Vaipulya Sutras (方等經, Fāngděng jīng), which mostly speak of refuting the two vehicles. Furthermore, because sentient beings still do not understand, the single 'half' is further opened up, referring to the Deer Park (鹿苑, Lùyuàn) teaching. The reason for saying 'two' is because the name 'half' is established to correspond to 'full'. However, before the Lotus Sutra, there was no name for 'half'. When the teachings were expounded in the Lotus Sutra, Nirvana Sutra (涅槃經, Nièpán jīng), and other sutras, it was called 'half'. The Deer Park teaching is only Hinayana (小乘, Xiǎochéng), so the name of 'half teaching' is never established. The Vaipulya Sutras criticize the Hinayana and cut off its share, so where is there any 'half' to speak of? In the Prajna Sutra, even if wealth is given, there is still no hope of obtaining it, and it still belongs to others, so it cannot be called 'half'. Just like the word 'half' in the world can help to achieve 'full', so it is called 'half'. Now, this 'half' is used to correspond to 'full', so it is also called 'half'. This is opening up the conceivable 'two' from the inconceivable 'two', and now the conceivable 'two' is combined and returned to the inconceivable 'two'. The inconceivable 'two' is pure and singular ghee (醍醐, Tíhú). From 'Notes on Differences Recorded by the Reporter' onwards, these are miscellaneous records made by Zhang'an (章安) based on his own observations and hearings, which do not belong to what Master Tiantai (天臺大師, Tiāntāi dàshī) said. Therefore, it does not follow the original order, nor is there a distinction between deep and shallow. It is divided into two parts: first, miscellaneous records of different hearings; second, from 'Only the Text' onwards, narrating his own admiration for Master Tiantai, summarizing the previous text, and opening up the following text. The first part is divided into four points: first, a brief analysis of the similarities and differences between the Prajna Sutra and the Lotus Sutra; second, clarifying the separation and combination of the Sutra, Vinaya, and Shastra Pitakas; third, clarifying the basis of the names and meanings of the Four Teachings; fourth, refuting the differences between the ancient Five Periods and Seven Stages teachings. The first point is divided into two parts: first, raising questions, and then...
有人」下會通。初文者，初列經文竟，次結問云此三種云何通者？一者據會宗大明似般若勝於法華，二者據第百卷則法華勝於般若，三者但是異名則似二經齊等。一論三文似如相反，云何會通？次會通中但會前二不會第三，以會前二知同異故。於前二中先會般若勝，次會法華勝。初文二：先引他會，次明今會。初他會中二：先會，次問答釋疑。初文三：初義立二慧，次「又般若」下引證，三「善眾經」下結勝。初又二：先立，次「般若」下結。結中雲「謂盛明此二」者，謂自契無相及以化物，自行為實、化物為權，般若盛明權實二慧，此乃通方未足申于般若為勝。次引證中先引第一義悉檀意，次一部以明二慧，與難意同此意未顯。次釋疑中問如文。答大品最初專明此二，故當名耳。「今謂」去章安破，先斥云「還是大論文」者，前之三文既有相違，還引論語，何名會通？故於諸經法華為最。從「會通者」去章安會通，但語般若部中有不共理，則所引三文理自無違。何者？不共般若攝一切法，何妨法華亦入其中。法華開顯無非一切種智，此則初義無違，雖同種智般若，不明二乘作佛，此則第二義無違。般若只是種智，種智不過權實，妙法只是開權顯實，況五佛章門皆是種智？故知名異意義不殊，此則第三義無違。
次「他會通」去會第二義，又二：先古師會，次今會。初又二：先會，次問答釋疑。初文二：初古會，次「然密」下今判。初文中初至「其事難」者，此亦明他會義未周，他亦不知指何為昔？何教二乘不能具破？故但(云云)。然判法華勝般若，此則可然。又準論文言「法華是秘密」者，須知密秘，語同意別，如前云是顯非密，謂非覆隱之密，如前教有二乘發心，不令未發者知，故是覆密。今望般若為密者，此是秘妙之密，般若中無，法華為勝。前已委釋不能重敘，故復(云云)。又他人引論譬者，昔以煩惱生死為毒，今以入生死，不斷煩惱，如用毒為藥，亦不知指何菩薩斷與不斷？又言菩薩是佛因者，如般若中三種菩薩，二教菩薩至果無人，用何菩薩為何佛因？而言易解非秘密耶？具如破光宅中說。又複方等般若中圓，何曾不明二乘作佛？何時不明用毒為藥？但不顯露對二乘說，則名為秘。次今判中，欲辨別意助明秘妙之密，是故顯密通大小等，則大密小顯，故明衍中菩薩斷惑，於密復更以一意直顯，即般若不明二乘作佛，故云「闕此一條」等也。
次料簡釋疑中更一問答，以第一文顯示義深為問答意者，今言顯示不與前同，故般若淺易。次問者，般若望法華既未顯了，何故稱大？答文可見。次一問答，亦
【現代漢語翻譯】 現代漢語譯本：接下來，關於『他會通』（指一種會通經義的方法）去會通第二義，又分為兩個部分：首先是古師的會通，其次是現在的會通。首先古師的會通又分為兩個部分：先是會通，然後是問答釋疑。先會通的部分又分為兩個部分：首先是古人的會通，然後是『然密』（指《法華經》的秘密性）以下的今判。在古人會通的部分中，從開始到『其事難』（這件事很難）的部分，這也在說明他人的會通義理並不周全，他人也不知道指的是什麼為過去？什麼教義使得二乘（聲聞乘和緣覺乘）不能完全破除執著？所以只是（這樣說）。然而判斷《法華經》勝過《般若經》，這倒是可以認可的。又根據論文所說『《法華經》是秘密』，要知道『密秘』二字，語意相同但含義有區別，如前面所說是顯而非密，說的是並非覆隱之密，如之前的教義中有二乘發心，不讓未發心的人知道，所以是覆密。現在認為《般若經》是密，這是秘妙之密，《般若經》中沒有，所以《法華經》為勝。之前已經詳細解釋過，不再重複敘述，所以再次（這樣說）。另外，他人引用論譬，過去以煩惱生死為毒，現在以進入生死，不斷煩惱，如同用毒來做藥，也不知道指的是哪位菩薩斷與不斷？又說菩薩是佛的因，如《般若經》中的三種菩薩，二教菩薩到果位無人，用哪位菩薩作為佛的因？卻說容易理解不是秘密嗎？具體如破斥光宅中所說。而且《方等經》、《般若經》中圓融，何曾不說明二乘可以成佛？何時不說明用毒為藥？只是不顯露地對二乘說，就稱為秘。接下來是今判的部分，想要辨別意圖來幫助闡明秘妙之密，因此顯密貫通大小乘等，那麼大乘是密，小乘是顯，所以說明衍教中的菩薩斷惑，在密的基礎上又用一種意圖直接顯露，就是《般若經》不說明二乘可以成佛，所以說『缺少這一條』等等。 接下來在料簡釋疑中又有一個問答，以第一文顯示義深作為問答的意圖，現在說顯示與之前不同，所以《般若經》淺顯易懂。接下來問的人，既然《般若經》相對於《法華經》還沒有顯了，為什麼稱之為大？答案在文中可見。接下來一個問答，也是
【English Translation】 English version: Next, regarding 'Hehuitong' (referring to a method of harmonizing the meaning of scriptures) to harmonize the second meaning, there are two parts: first, the harmonization of ancient masters, and second, the current harmonization. The first, the harmonization of ancient masters, is further divided into two parts: first, harmonization, and then questions and answers to resolve doubts. The first part of harmonization is further divided into two parts: first, the harmonization of the ancients, and then the current judgment from 'Ranmi' (referring to the secret nature of the 'Lotus Sutra') onwards. In the part of the ancient harmonization, from the beginning to 'Qishi nan' ('this matter is difficult'), this also illustrates that the other's harmonization of meaning is not comprehensive, and the other also does not know what is being referred to as the past? What teachings make the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) unable to completely break through attachments? So just (says this). However, judging the 'Lotus Sutra' to be superior to the 'Prajna Sutra', this is acceptable. Also, according to the words in the treatise that 'the Lotus Sutra is secret', one should know that the words 'mi' and 'bi' (both meaning secret) have the same meaning but different connotations, as it was said earlier that it is manifest and not secret, referring to not being a secret of concealment, such as in the previous teachings where there are Two Vehicles generating the aspiration for enlightenment, not letting those who have not generated the aspiration know, so it is a secret of concealment. Now, considering the 'Prajna Sutra' to be secret, this is a secret of profound mystery, which is not in the 'Prajna Sutra', so the 'Lotus Sutra' is superior. It has been explained in detail before, so I will not repeat it, so again (says this). In addition, others cite analogies from treatises, in the past, afflictions and birth and death were considered poison, now entering birth and death without cutting off afflictions is like using poison as medicine, and it is not known which Bodhisattva is being referred to as cutting off or not cutting off? Also, saying that Bodhisattvas are the cause of Buddhas, such as the three types of Bodhisattvas in the 'Prajna Sutra', the Two Vehicles Bodhisattvas have no one reaching the fruit, which Bodhisattva is used as the cause of the Buddha? Yet it is said to be easy to understand and not secret? Specifically as said in refuting Guangzhai. Moreover, the perfect integration in the 'Vaipulya Sutra' and 'Prajna Sutra', when has it not been explained that the Two Vehicles can become Buddhas? When has it not been explained that using poison as medicine? It is just not explicitly said to the Two Vehicles, so it is called secret. Next is the part of the current judgment, wanting to distinguish the intention to help clarify the secret of profound mystery, therefore the manifest and secret penetrate the Great and Small Vehicles, etc., then the Great Vehicle is secret, and the Small Vehicle is manifest, so it is explained that Bodhisattvas in the expansive teachings cut off delusions, and on the basis of secrecy, another intention is used to directly reveal, that is, the 'Prajna Sutra' does not explain that the Two Vehicles can become Buddhas, so it is said 'lacking this one item' etc. Next, in the examination and explanation of doubts, there is another question and answer, using the first text to show the profound meaning as the intention of the question and answer, now saying that the display is different from before, so the 'Prajna Sutra' is shallow and easy to understand. Next, the questioner, since the 'Prajna Sutra' is not yet manifest compared to the 'Lotus Sutra', why is it called great? The answer can be seen in the text. Next is a question and answer, also
未顯理，故章安立問責竟，次亦以共不共破。
次從「眾經論」去明諸藏離合者，以諸藏義通於諸經，自古釋經經前立門，皆有藏部所攝一門。今既法華遍收諸教，所以用藏遍通諸經，是故章安於諸經論凡所明藏，並能遍收一切諸經，故始自二藏終至八藏，皆以一期佛教通之。初列二藏乃至八藏，次從「通二藏者」下，通諸藏意入今四教及以八教。初以二藏通四教者，以聲聞藏通三藏教，以菩薩藏通於三教，謂摩訶衍藏。次通三藏者，聲聞藏通三藏教，雜藏通通教別教，別教雖是獨菩薩法，帶方便故亦入實故，故名為雜。后菩薩藏通於圓教。次通四藏者，即以一教各對一藏，故云「相通」，非謂四中更互相通。但藏與教一一互通，聲聞雜菩薩佛，次第以對四教，意義可見。若四互通，具如前四名互顯，但教體已定不可互有。次以八教通八藏者，前三如文，且指鹿苑為漸之初，次方等后即是般若，是故次列通別圓三，正指此三為般若部。不論法華者，以法華部非八數故，故第一卷結教相云「今法華是定非不定」等。前八教中雖有顯露，望秘名顯，猶為權教近跡所覆，是故不同法華之顯。又八教中雖有圓教帶偏明圓，猶屬於漸，故前文云「漸開四教」。今法華圓開偏顯圓圓外無法。
三明四教名義所憑中又二
【現代漢語翻譯】 未顯理，故章安（指章安灌頂）立問責竟，次亦以共不共破。
次從『眾經論』去明諸藏離合者，以諸藏義通於諸經，自古釋經經前立門，皆有藏部所攝一門。今既法華（指《妙法蓮華經》）遍收諸教，所以用藏遍通諸經，是故章安於諸經論凡所明藏，並能遍收一切諸經，故始自二藏終至八藏，皆以一期佛教通之。初列二藏乃至八藏，次從『通二藏者』下，通諸藏意入今四教及以八教。初以二藏通四教者，以聲聞藏通三藏教，以菩薩藏通於三教，謂摩訶衍藏（大乘經典）。次通三藏者，聲聞藏通三藏教，雜藏通通教別教，別教雖是獨菩薩法，帶方便故亦入實故，故名為雜。后菩薩藏通於圓教。次通四藏者，即以一教各對一藏，故云『相通』，非謂四中更互相通。但藏與教一一互通，聲聞雜菩薩佛，次第以對四教，意義可見。若四互通，具如前四名互顯，但教體已定不可互有。次以八教通八藏者，前三如文，且指鹿苑（釋迦牟尼初轉法輪之地）為漸之初，次方等后即是般若（指《般若經》），是故次列通別圓三，正指此三為般若部。不論法華者，以法華部非八數故，故第一卷結教相云『今法華是定非不定』等。前八教中雖有顯露，望秘名顯，猶為權教近跡所覆，是故不同法華之顯。又八教中雖有圓教帶偏明圓，猶屬於漸，故前文云『漸開四教』。今法華圓開偏顯圓圓外無法。
三明四教名義所憑中又二
【English Translation】 Not revealing the ultimate truth, therefore Zhang'an (referring to Zhang'an Guan Ding) concludes the questioning and investigation. Next, he also uses the common and uncommon to refute.
Next, starting from 'various sutras and treatises,' he explains the separation and combination of the Tripitaka (three collections of Buddhist texts), because the meaning of the Tripitaka is universal to all sutras. Since ancient times, when explaining sutras, a section is established before the sutra, all of which are included in the Tripitaka. Now that the Lotus Sutra (referring to the Saddharma Puṇḍarīka Sūtra) universally encompasses all teachings, the Tripitaka is used to universally connect all sutras. Therefore, Zhang'an, in all the sutras and treatises that explain the Tripitaka, can universally include all sutras. Thus, starting from the Two Tripitakas and ending with the Eight Tripitakas, he connects them all with the entire period of Buddhist teachings. First, he lists the Two Tripitakas to the Eight Tripitakas. Next, from 'those who connect the Two Tripitakas' onwards, he connects the meaning of the Tripitaka to the Four Teachings and the Eight Teachings. Initially, using the Two Tripitakas to connect the Four Teachings, the Śrāvakapiṭaka (the collection of texts for Hearers) connects to the Three Tripitaka Teaching, and the Bodhisattvapiṭaka (the collection of texts for Bodhisattvas) connects to the Three Teachings, namely the Mahāyānapiṭaka (the Great Vehicle collection). Next, connecting the Three Tripitakas, the Śrāvakapiṭaka connects to the Three Tripitaka Teaching, the Miscellaneous Tripitaka connects to the Common Teaching and the Distinct Teaching. Although the Distinct Teaching is exclusively the Dharma of Bodhisattvas, it also enters reality because it carries expedient means, hence it is called Miscellaneous. Later, the Bodhisattvapiṭaka connects to the Perfect Teaching. Next, connecting the Four Tripitakas, each teaching corresponds to one Tripitaka, hence it is said to 'connect with each other,' not that the four mutually connect with each other. But the Tripitaka and the teaching connect with each other one by one, Śrāvaka, Miscellaneous, Bodhisattva, Buddha, sequentially corresponding to the Four Teachings, the meaning is evident. If the four mutually connect, it is fully like the previous mutual manifestation of the four names, but the essence of the teaching is already fixed and cannot mutually possess. Next, using the Eight Teachings to connect the Eight Tripitakas, the first three are as in the text, and moreover, he points to Deer Park (the place where Śākyamuni first turned the Wheel of Dharma) as the beginning of the Gradual, and then the Vaipulya (extensive) is followed by the Prajñā (referring to the Prajñāpāramitā Sūtras), therefore, he next lists the Common, Distinct, and Perfect three, precisely pointing to these three as the Prajñā section. Not discussing the Lotus Sutra, because the Lotus Sutra section is not one of the eight categories, therefore, the first volume concludes the teaching characteristics by saying 'Now the Lotus Sutra is fixed and not unfixed,' etc. Although there is manifestation in the previous Eight Teachings, in comparison to the secret, it is called manifest, but it is still covered by the provisional teaching and near traces, therefore, it is different from the manifestation of the Lotus Sutra. Moreover, although there is a Perfect Teaching in the Eight Teachings that carries a partial explanation of the Perfect, it still belongs to the Gradual, therefore, the previous text says 'Gradually opening the Four Teachings.' Now the Lotus Sutra perfectly opens the partial and manifests the Perfect, and there is no Dharma outside the Perfect.
Thirdly, explaining the basis of the names and meanings of the Four Teachings, there are also two
：先明他問答，次今引教會通。初文問四教出何經者，答中乃引阿含四教者，但同有四，非即藏等，亦一往語耳。然教定體與今不同。次今文會通二：先通經，次通論。初文先引《月燈三昧經》，次章安會釋。又二：先會一重，次「彼經」下指廣。初又二：先別對，次通對，一一教皆具四句。次指廣者，彼經因月光童子菩薩問，佛為廣說。至第六卷初，佛告月光童子，有四種言論不可思議，謂諸行等四，下去諸文一一皆安不可思議。復有四相應法，謂諸行等，文如前列。四門、四語、四音聲、四清凈語、四語言道、四種密語、四辨才、四修多羅、四多聞、四種斷無明智，如是等總有七十七科四法，一一皆云諸行及不思議等，如雲：一者諸行法門不可思議，二者訶責門不可思議，三者煩惱門不可思議，四者清凈門不可思議，乃至諸行斷無明智不可思議，乃至清凈斷無明智不可思議，諸四皆爾。故與四教義甚相應。如斷無明智，四教各有當教無明，余皆準此以義消釋。次約《地論》第七十波羅蜜者，于中二：先引論，次會。初文者，《地持》第七以十二住攝一切位，釋第七住菩薩，即當第七遠行地。能依為住，所依為地，此論自以十二住為能依，不得以行前十住以為能依，向後十地以為所依，于唸唸中具十波羅蜜乃至四釋
【現代漢語翻譯】 現代漢語譯本：首先闡明他宗的問答，其次現在引用經文進行會通。最初的文句詢問四教出自何經，回答中引用阿含經的四教，只是同樣具有『四』這個數字，並非就是藏教等，也只是一種籠統的說法。然而，阿含經四教的教義體系與現在的四教不同。接下來，現在的文句會通二者：先會通經文，再會通論典。經文會通部分，先引用《月燈三昧經》，然後是章安的會釋。章安的會釋又分為兩個部分：先會通一重含義，然後是『彼經』下，指明更廣泛的含義。會通一重含義又分為兩個部分：先分別對應，再總體對應，每一種教都具備四句。指明更廣泛含義的部分，是因為《月燈三昧經》中月光童子菩薩提問，佛陀為他廣泛地解說。到第六卷開頭，佛告訴月光童子，有四種言論不可思議，即諸行等四種，接下來的文句都安上了『不可思議』。又有四種相應法，即諸行等，文句如前面所列。四門、四語、四音聲、四清凈語、四語言道、四種密語、四辯才、四修多羅、四多聞、四種斷無明智，像這樣總共有七十七科四法，每一種都說諸行及不可思議等，例如說：『一者諸行法門不可思議，二者訶責門不可思議，三者煩惱門不可思議，四者清凈門不可思議』，乃至『諸行斷無明智不可思議』，乃至『清凈斷無明智不可思議』，所有的四法都是這樣。因此與四教的義理非常相應。例如斷無明智，四教各有其相應的教義中的無明，其餘的都可以依此類推，用義理來解釋。 接下來，根據《地論》（Dìlùn）第七十波羅蜜（bōluómì）（到達彼岸）的內容，其中分為兩個部分：先引用論典，再進行會通。引用論典的部分，《地持》（Dìchí）第七以十二住（shíèrzhù）來統攝一切位次，解釋第七住菩薩，相當於第七遠行地（yuǎnxíngdì）。能依是住，所依是地，此論自身以十二住作為能依，不能以行前十住作為能依，向後十地作為所依，于唸唸中具備十波羅蜜乃至四釋。
【English Translation】 English version: First, clarify the questions and answers of other schools, and then cite the scriptures to reconcile them. The initial sentence asks which scripture the Four Teachings come from. The answer cites the Four Teachings of the Āgama (Āhán) Sutras, but they only share the number 'four' and are not the same as the Tripiṭaka (藏教 cángjiào) etc. It's just a general statement. However, the doctrinal system of the Four Teachings in the Āgama Sutras is different from the current Four Teachings. Next, the current text reconciles the two: first reconciling the scriptures, and then reconciling the treatises. In the scripture reconciliation section, first cite the 'Candraprabha Samādhi Sūtra' (Yuèdēng Sānmèi Jīng 月燈三昧經), and then Master Zhang'an's (章安 Zhāng'ān) explanation. Master Zhang'an's explanation is further divided into two parts: first reconciling one layer of meaning, and then, under 'that scripture,' indicating a broader meaning. Reconciling one layer of meaning is further divided into two parts: first corresponding separately, and then corresponding generally, each teaching possessing four phrases. The part indicating a broader meaning is because in the 'Candraprabha Samādhi Sūtra,' the Bodhisattva Candraprabha Kumāra (Yuèguāng Tóngzǐ Púsà 月光童子菩薩) asked questions, and the Buddha extensively explained them to him. At the beginning of the sixth volume, the Buddha told Candraprabha Kumāra that there are four kinds of inconceivable speech, namely the four kinds of 'all phenomena' (諸行 zhūxíng) etc., and the following sentences all add 'inconceivable.' There are also four corresponding dharmas, namely 'all phenomena' etc., the sentences as listed earlier. Four Gates, Four Languages, Four Sounds, Four Pure Languages, Four Language Paths, Four Kinds of Secret Languages, Four Eloquences, Four Sutras (Xiūduōluó 修多羅), Four Learnings, Four Kinds of Wisdom to Cut Off Ignorance, like this there are a total of seventy-seven categories of four dharmas, each saying 'all phenomena' and 'inconceivable' etc., for example saying: 'First, the Dharma Gate of All Phenomena is Inconceivable, Second, the Gate of Reproach is Inconceivable, Third, the Gate of Afflictions is Inconceivable, Fourth, the Gate of Purity is Inconceivable,' and even 'The Wisdom to Cut Off Ignorance of All Phenomena is Inconceivable,' and even 'The Wisdom to Cut Off Ignorance of Purity is Inconceivable,' all the four dharmas are like this. Therefore, it is very consistent with the meaning of the Four Teachings. For example, regarding the Wisdom to Cut Off Ignorance, each of the Four Teachings has its corresponding ignorance in its teachings, and the rest can be inferred by analogy, using the meaning to explain. Next, according to the seventieth Pāramitā (bōluómì 波羅蜜) (Perfection, reaching the other shore) in the 'Treatise on the [Ten] Grounds' (Dìlùn 地論), it is divided into two parts: first citing the treatise, and then reconciling. Regarding the part citing the treatise, the seventh chapter of the 'Bodhisattva-bhūmi Sūtra' (Dìchí 地持) uses the Twelve Abodes (shíèrzhù 十二住) to encompass all positions, explaining the Bodhisattva of the Seventh Abode, which corresponds to the Seventh Far-Going Ground (yuǎnxíngdì 遠行地). That which is relied upon is the Abode, and that which is relied on is the Ground. This treatise itself uses the Twelve Abodes as that which is relied upon, and cannot use the preceding Ten Abodes as that which is relied upon, and the subsequent Ten Grounds as that which is relied on, possessing the Ten Pāramitās and even the Four Explanations in every thought.
。今借四釋以對四教，若借高位唸唸具法，以成初心具法之意，以證圓門初后不二，故得用也。亦可一一教皆具四家。
四判教不同者為三：先略述古異，次「今驗」下破，三「人情」下今立。初文又三：先立漸頓，次立了不了，三立一音。初頓漸中雲「漸有七階五時」者，恐將五時之前人天為兩階，二乘為二階，並餘三時名為七階。次破中，但破前二，不破一音，既破漸頓，一音自壞。於前又二：先破頓漸，次「然大品法華」下破了不了。初又二：先總破頓漸，次別破漸中七階五時。初又三：先破，次「然不無」下縱，三「但不可」下略示。次「人言」下別破七階五時者，先破初時人天二階，次「人言第二時」下破餘四時五階。初破第二時，次「人言第三」下破第三時，言「四十年」下破第四時，然「大品」下正破第五時，兼破了不了。于中二：先廣破，次「若爾誕公」下結難。初文又二：先對四經明皆有了，次「復應」下總約諸經明皆有了。初文三：先引《大經》明三經名異體同，次「大品」下明三經義同言異，三「人以」下引人為驗。初如文。次文中雲「維摩佛身離五非常」者，如凈名室內為諸國王長者說法雲：「是身無常，無強，無力，無堅速朽，離此非常，得五常身。」如阿難章云：「如來身者，即
【現代漢語翻譯】 現代漢語譯本：現在借用四釋來對應四教，如果借用高位唸唸具足佛法，來成就初心具足佛法的意義，以此來證明圓教法門初后不二的道理，所以才可以使用。也可以說每一個教都具備四家（指四種不同的解釋或觀點）。
對於四種判教的不同之處，分為三個部分來闡述：首先簡略地敘述古人的不同觀點，其次在『今驗』之後進行破斥，第三在『人情』之後確立自己的觀點。第一部分又分為三個方面：首先確立頓教和漸教，其次確立了義教和不了義教，第三確立一音教。最初關於頓漸的論述中說『漸有七階五時』，恐怕是將五時之前的人天乘作為兩個階段，二乘作為兩個階段，再加上其餘三個時段，合稱為七個階段。其次在破斥的部分，只破斥了前兩種觀點，沒有破斥一音教，既然破斥了頓漸，一音教自然也就不成立了。在前面又分為兩個部分：首先破斥頓漸，其次在『然大品法華』之後破斥了義教和不了義教。最初又分為兩個部分：首先總的破斥頓漸，其次分別破斥漸教中的七階五時。最初又分為三個部分：首先進行破斥，其次在『然不無』之後進行縱容，第三在『但不可』之後簡略地揭示。其次在『人言』之後分別破斥七階五時，首先破斥初時的人天二階，其次在『人言第二時』之後破斥其餘四個時期的五個階段。首先破斥第二個時期，其次在『人言第三』之後破斥第三個時期，說到『四十年』之後破斥第四個時期，然後在『大品』之後正式破斥第五個時期，同時破斥了義教和不了義教。其中分為兩個部分：首先廣泛地破斥，其次在『若爾誕公』之後進行總結和質問。第一部分又分為三個方面：首先引用《大經》（指《涅槃經》）來說明三部經（指《涅槃經》、《大品般若經》、《維摩詰經》）名稱不同但本體相同，其次在『大品』之後說明三部經意義相同但言辭不同，第三在『人以』之後引用人們的觀點來驗證。最初就像原文所說的那樣。其次在文中說『維摩（Vimalakirti）的佛身遠離五種非常』，就像《維摩詰經》中在室內為各位國王長者說法時說：『這個身體是無常的，沒有力量，沒有堅固，迅速朽壞，遠離這種非常，才能得到五常之身。』就像阿難（Ananda）章中說：『如來的身體，就是』
【English Translation】 English version: Now, we borrow the Four Explanations to correspond to the Four Teachings. If we borrow the high position of 'every thought fully possessing the Dharma' to accomplish the meaning of 'the initial mind fully possessing the Dharma,' and thereby prove the principle of non-duality between the beginning and the end in the Perfect Teaching, then it can be used. It can also be said that each teaching possesses the Four Schools (referring to four different interpretations or viewpoints).
The differences in the Four Classifications of Teachings are explained in three parts: First, briefly describe the different views of the ancients; second, refute them after 'Now Examine'; and third, establish one's own view after 'Human Sentiment.' The first part is further divided into three aspects: First, establish the Gradual and Sudden Teachings; second, establish the Definitive and Provisional Teachings; and third, establish the One Sound Teaching. Initially, regarding the discussion of Gradual and Sudden, it is said that 'the Gradual has seven stages and five periods.' It is feared that the Human and Deva Vehicle before the Five Periods are considered as two stages, the Two Vehicles as two stages, and the remaining three periods are collectively called seven stages. Secondly, in the refutation part, only the first two views are refuted, not the One Sound Teaching. Since the Gradual and Sudden are refuted, the One Sound Teaching naturally becomes untenable. Before that, it is further divided into two parts: First, refute the Sudden and Gradual; second, after 'However, the Mahaprajnaparamita Sutra and the Lotus Sutra,' refute the Definitive and Provisional. Initially, it is further divided into two parts: First, generally refute the Sudden and Gradual; second, separately refute the seven stages and five periods in the Gradual Teaching. Initially, it is further divided into three parts: First, conduct the refutation; second, after 'However, it is not without,' indulge; and third, after 'But it is not permissible,' briefly reveal. Secondly, after 'People say,' separately refute the seven stages and five periods, first refuting the two stages of Human and Deva in the initial period, and then after 'People say the second period,' refute the five stages of the remaining four periods. First, refute the second period, then after 'People say the third,' refute the third period, and after mentioning 'forty years,' refute the fourth period, and then after 'Mahaprajnaparamita Sutra,' formally refute the fifth period, while also refuting the Definitive and Provisional. It is divided into two parts: First, widely refute; second, after 'If so, Dan Gong,' summarize and question. The first part is further divided into three aspects: First, cite the Mahaparinirvana Sutra to illustrate that the three sutras (referring to the Mahaparinirvana Sutra, the Mahaprajnaparamita Sutra, and the Vimalakirti Sutra) have different names but the same essence; second, after 'Mahaprajnaparamita Sutra,' explain that the three sutras have the same meaning but different words; and third, after 'People use,' cite people's views to verify. Initially, it is just as the original text says. Secondly, in the text, it says 'Vimalakirti's (Vimalakirti) Buddha body is far from the five impermanences,' just as in the Vimalakirti Sutra, when speaking to the kings and elders in the room, it says: 'This body is impermanent, without strength, without firmness, quickly decaying, and only by being away from this impermanence can one attain the five constant bodies.' Just as in the Ananda (Ananda) chapter, it says: 'The Tathagata's body is'
是法身，一非思欲身，二佛為世尊，三佛身無漏，四佛身無為，五不墮諸數。」三引人又為五：初寄隱本，次「又舍利弗」下寄顯本，三「又涅槃」下引互指同，四「又法華」下龍女所得同，五「大智論」下明所付同。故知諸經同皆明常，有何不了？諸經及結可見。次「人情」下明今意者，先結生，「摩得」下正釋。又為五：先引文立藏；次「然教必」下對藏分人；三「然此」下簡于傍正，明立藏意；四問答釋妨；五「今之」下開藏對教。初文又三：初引《摩得論》文，次「又」下引結集者，三「龍樹」下引《大論》。次文又二：初略分。次「聲聞藏中」下釋出所以，于中先釋二種聲聞，次「菩薩藏」下釋出二菩薩。三四如文。第五對教又二：初正對，次「非唯」下嘆結，次「惟文略」下述己推師。又三：先述記者意，次「師云」下述稟師作意，三「此備」下結此生下。初又二：先述略意，次「若申」下述須廣意，先法，次喻。述師中二：先謙退，次「雖」下勸嘆，又三：先教，次觀，三「圓通」下結。初教中雲「若能尋七義」等者，是第一卷中七番共解。次通十妙者，用通解七來通十妙。初以七義通十妙竟，回此通義入一一妙，皆以七義一一釋之。「研別體七」者，將通解之七，研于別解，皆使具七，雖即用七五章
【現代漢語翻譯】 現代漢語譯本 『是法身（Dharmakāya，佛的法性之身），一非思欲身（不是由思念和慾望產生的身體），二佛為世尊（佛是世間最尊貴的人），三佛身無漏（佛的身沒有煩惱和缺陷），四佛身無為（佛的身不是由因緣造作的），五不墮諸數（佛的身超越了所有的數量概念）。』 三引人又為五：初寄隱本（首先暗示隱藏的根本），次『又舍利弗（Śāriputra，佛陀的十大弟子之一）』下寄顯本（其次暗示顯現的根本），三『又涅槃（Nirvana，寂滅）』下引互指同（再次引用互相指代的相同之處），四『又法華（Saddharma Puṇḍarīka Sūtra，妙法蓮華經）』下龍女所得同（再次引用《法華經》中龍女成佛的相同之處），五『大智論（Mahāprajñāpāramitāśāstra，大智度論）』下明所付同（再次引用《大智度論》中說明所託付的相同之處）。 故知諸經同皆明常（因此可知各部經典都共同闡明常住不變的真理），有何不了（還有什麼不明白的呢）？諸經及結可見（各部經典以及結論都可以證明這一點）。次『人情』下明今意者（接下來『人情』部分說明現在的意圖），先結生（首先總結產生的原因），『摩得』下正釋（『摩得』之後正式解釋）。 又為五：先引文立藏（首先引用經文建立藏），次『然教必』下對藏分人（其次『然教必』之後根據藏來區分人），三『然此』下簡于傍正，明立藏意（再次『然此』之後區分旁和正，闡明建立藏的意義），四問答釋妨（第四通過問答來解釋疑問），五『今之』下開藏對教（第五『今之』之後開啟藏來對應教）。 初文又三：初引《摩得論》文（第一部分經文又分為三：首先引用《摩得論》的經文），次『又』下引結集者（其次『又』之後引用結集者），三『龍樹（Nāgārjuna，龍樹菩薩）』下引《大論》（再次『龍樹』之後引用《大論》）。次文又二：初略分（第二部分經文又分為二：首先簡略地劃分），次『聲聞藏中』下釋出所以（其次『聲聞藏中』之後解釋原因），于中先釋二種聲聞（其中首先解釋兩種聲聞），次『菩薩藏』下釋出二菩薩（其次『菩薩藏』之後解釋兩種菩薩）。三四如文（第三和第四部分如經文所示）。 第五對教又二：初正對（第五對應教又分為二：首先正式對應），次『非唯』下嘆結（其次『非唯』之後讚歎總結），次『惟文略』下述己推師（再次『惟文略』之後陳述自己的觀點並推崇老師）。又三：先述記者意（又分為三：首先陳述記錄者的意圖），次『師云』下述稟師作意（其次『師云』之後陳述稟承老師的意圖），三『此備』下結此生下（再次『此備』之後總結此生下）。 初又二：先述略意（首先又分為二：首先陳述簡略的意圖），次『若申』下述須廣意（其次『若申』之後陳述需要擴充套件的意圖），先法（首先是法），次喻（其次是比喻）。述師中二：先謙退（陳述老師分為二：首先是謙虛退讓），次『雖』下勸嘆（其次『雖』之後勸勉讚歎），又三：先教（又分為三：首先是教導），次觀（其次是觀察），三『圓通』下結（再次『圓通』之後總結）。 初教中雲『若能尋七義』等者（最初的教導中說『如果能夠尋找七種意義』等），是第一卷中七番共解（是第一卷中七種共同的解釋）。次通十妙者（其次貫通十種妙處），用通解七來通十妙（用貫通解釋的七種意義來貫通十種妙處）。初以七義通十妙竟（最初用七種意義貫通十種妙處完畢），回此通義入一一妙（將這種貫通的意義返回到每一種妙處），皆以七義一一釋之（都用七種意義一一解釋）。『研別體七』者（『研究不同的本體七』），將通解之七（將貫通解釋的七種意義），研于別解（研究不同的解釋），皆使具七（都使之具備七種意義），雖即用七五章（雖然立即使用七種意義五章）。
【English Translation】 English version 'This is the Dharmakāya (the body of the Dharma nature of the Buddha), one that is not a body of thought and desire, two that the Buddha is the World Honored One, three that the Buddha's body is without outflows, four that the Buddha's body is unconditioned, and five that it does not fall into any numerical categories.' The three references to people are further divided into five: first, implying the hidden root; second, 'again, Śāriputra (one of the ten great disciples of the Buddha)' below, implying the manifested root; third, 'again, Nirvana (the state of enlightenment)' below, citing the mutual reference to the same; fourth, 'again, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra)' below, the same attainment as the Dragon Girl; fifth, 'Mahāprajñāpāramitāśāstra (Great Treatise on Wisdom)' below, clarifying the same that is entrusted. Therefore, it is known that all sutras commonly clarify the constant truth, what is not understood? All sutras and conclusions can be seen. Next, 'human sentiment' below clarifies the present intention, first summarizing the cause of arising, and 'Mātikā' below formally explains. Again, it is divided into five: first, citing the text to establish the collection; second, 'however, teaching must' below, dividing people according to the collection; third, 'however, this' below, distinguishing between the side and the correct, clarifying the meaning of establishing the collection; fourth, answering questions to resolve obstacles; fifth, 'now' below, opening the collection to correspond to the teachings. The first text is further divided into three: first, citing the text of the Mātikā; second, 'again' below, citing the compilers; third, 'Nāgārjuna (Dragon Tree Bodhisattva)' below, citing the Great Treatise. The second text is further divided into two: first, briefly dividing; second, 'in the Śrāvaka collection' below, explaining the reason, in which first explaining the two types of Śrāvakas, and then 'Bodhisattva collection' below, explaining the two Bodhisattvas. The third and fourth are as in the text. The fifth correspondence to the teachings is further divided into two: first, formal correspondence; second, 'not only' below, praising and concluding; third, 'only the text is brief' below, stating one's own views and praising the teacher. Again, it is divided into three: first, stating the intention of the recorder; second, 'the teacher said' below, stating the intention of receiving the teacher's instructions; third, 'this is complete' below, concluding this life below. The first is further divided into two: first, stating the brief intention; second, 'if extended' below, stating the intention of needing to expand, first the Dharma, then the metaphor. Stating the teacher is divided into two: first, humility and retreat; second, 'although' below, exhortation and praise, again three: first, teaching; second, observation; third, 'perfect penetration' below, concluding. The initial teaching says 'if one can seek the seven meanings' etc., which is the sevenfold common explanation in the first volume. The next to penetrate the ten subtleties, using the seven meanings of the common explanation to penetrate the ten subtleties. Initially, after penetrating the ten subtleties with the seven meanings, returning this penetrating meaning into each subtlety, all explained one by one with the seven meanings. 'Researching the seven different entities', taking the seven of the common explanation, researching the different explanations, all making them possess the seven meanings, although immediately using the seven meanings in five chapters.
鉤鎖終自宛然，章章科科，七義無闕。結中初句結教，次「遍朗」下結觀。
法華玄義釋簽卷第二十
【現代漢語翻譯】 現代漢語譯本： 鉤鎖仍然完整，條理清晰，七重意義沒有缺失。在總結中，第一句總結教義，接下來的『遍朗』總結觀行。
《法華玄義釋簽》卷第二十
【English Translation】 English version: The hook and lock remain intact, with clear structure and no omission of the seven meanings. In the conclusion, the first sentence concludes the doctrine, and the following '遍朗 (biàn lǎng, universally illuminating)' concludes the practice of contemplation.
Fa Hua Xuan Yi Shi Qian (法華玄義釋簽), Scroll 20