T34n1719_法華文句記
大正藏第 34 冊 No. 1719 法華文句記
No. 1719 [cf. Nos. 262, 1718]
法華文句記卷第一(上)
唐天臺沙門湛然述
釋序品初
言「文句」者，文謂文字，一部始終，故云文即是字，為二所依；句謂句讀，義通長短，故云名詮自性、句詮差別。此亦不論色行等體，今但以句而分其文，故云文句。古之章疏，或單題疏，或單題章。章謂章藻，《詩》云：「彼都人士出言成章」；亦云章段，分段解釋成若干章。疏者，通意之辭，亦記也。又疏音即疏通、疏條、疏鏤也。今並不云者，意如向說。
題下注中六難意者，此用下文法說嘆法希有中「諸佛興出世，懸遠值遇難，正使出於世，說是法復難，無量無數劫，聞是法亦難，能聽是法者，斯人亦復難」。章安於經聞法能聽二難之中，義開為四，謂傳譯等，合成六難。然聞法中正在時會，及以阿難義通像末，故藉傳譯則可得聞。佛出已難，出仍不值，故經多劫聞者尚難，況修行開悟、說記流通？于中初二約主約味，三四嘆教嘆行，五六自幸省己。故初二在佛，三四屬師，五六斥己。故三雙中，一一皆悉先通次別，且初二中出世猶通，通一代故，次說則別，別在今經；次三四中，
【現代漢語翻譯】 現代漢語譯本
大正藏第 34 冊 No. 1719 法華文句記
No. 1719 [cf. Nos. 262, 1718]
法華文句記卷第一(上)
唐天臺沙門湛然述
釋序品初
說到『文句』，文指的是文字，貫穿整部經書始終，所以說文就是字，是二者所依賴的基礎；句指的是句讀，意義涵蓋長短，所以說名稱詮釋自性，句子詮釋差別。這裡也不討論色行等本體，現在只用句子來劃分其文，所以說是文句。古代的章疏，或者只題疏，或者只題章。章指的是章藻，《詩經》說：『彼都人士出言成章』；也說是章段，分段解釋成為若干章節。疏指的是通達意義的言辭，也是記錄。又，疏的讀音就是疏通、疏條、疏鏤。現在都不這樣稱呼，意思如前面所說。
在標題下注釋中提到的六難，是引用下文法說中讚歎佛法的稀有難得：『諸佛興出世，懸遠值遇難，正使出於世，說是法復難，無量無數劫，聞是法亦難，能聽是法者，斯人亦復難』。章安在經文中將聞法和能聽這二難之中，意義展開為四難，包括傳譯等，合起來成為六難。然而聞法，其中正在法會之時，以及阿難（Ananda，佛陀十大弟子之一，以記憶力超群著稱）在義理上貫通像法末世，所以憑藉傳譯就可以聽聞佛法。佛出世已經很難，出世了仍然難以遇到，所以經中說多劫以來聽聞佛法尚且困難，更何況修行開悟、說法和流通？其中，最初的二難是就主（佛）和味（法）而言，第三和第四難是讚歎教法和修行，第五和第六難是自我慶幸和反省。所以最初的二難在於佛，第三和第四難屬於說法者，第五和第六難是針對自己。所以在三對難中，每一對都是先說共同的方面，再說特別的方面，而且最初的二難中，出世還是共同的方面，因為貫穿一代時教，其次的說法則特別，特別在於《法華經》（Lotus Sutra）；其次的第三和第四難中
【English Translation】 English version
Taiso Tripitaka Volume 34, No. 1719, Annotations on the Words and Phrases of the Lotus Sutra
No. 1719 [cf. Nos. 262, 1718]
Annotations on the Words and Phrases of the Lotus Sutra, Volume 1 (Part 1)
Composed by the Tang Dynasty Tiantai Monk Zhanran
Explanation of the Introductory Chapter
When we speak of 『Words and Phrases,』 『words』 refers to the characters, which run through the entire scripture from beginning to end. Therefore, it is said that words are characters, the foundation upon which both rely. 『Phrases』 refers to the pauses in reading, encompassing both long and short meanings. Thus, it is said that names explain self-nature, while phrases explain differences. Here, we do not discuss the substance of form, action, etc., but only use phrases to divide the text, hence 『Words and Phrases.』 Ancient commentaries either only titled 『Commentary』 or only titled 『Chapter.』 『Chapter』 refers to the ornamentation of the text. The Book of Poetry says, 『The gentlemen of that capital speak and form chapters.』 It also refers to sections, dividing the explanation into several chapters. 『Commentary』 refers to words that convey the meaning, and also to records. Furthermore, the sound of 『commentary』 implies clearing, arranging, and elaborating. The reason for not using these titles now is as previously explained.
The six difficulties mentioned in the note below the title refer to the praise of the rarity of the Dharma in the following discourse on the Dharma: 『The Buddhas appear in the world, it is difficult to encounter them from afar. Even if they appear in the world, it is difficult to preach this Dharma. For immeasurable, countless kalpas, it is difficult to hear this Dharma. Those who can listen to this Dharma are even more rare.』 Zhang』an expands the meaning of the two difficulties of hearing the Dharma and being able to listen into four, including translation, etc., combining them into six difficulties. However, hearing the Dharma, especially during the assembly, and Ananda (one of the ten major disciples of the Buddha, known for his exceptional memory) understanding the meaning throughout the Dharma-resemblance age, allows one to hear the Dharma through translation. It is already difficult for a Buddha to appear in the world, and even more difficult to encounter one after they appear. Therefore, the sutra says that it is difficult to hear the Dharma even after many kalpas, let alone practice, attain enlightenment, preach, and circulate it. Among these, the first two difficulties concern the master (Buddha) and the flavor (Dharma), the third and fourth difficulties praise the teachings and practice, and the fifth and sixth difficulties are self-congratulation and reflection. Therefore, the first two difficulties lie with the Buddha, the third and fourth belong to the preacher, and the fifth and sixth are directed at oneself. Thus, in the three pairs of difficulties, each pair first speaks of the common aspects and then the particular aspects. Moreover, in the first two difficulties, 『appearance in the world』 is still a common aspect, as it runs through an entire era of teachings. The subsequent 『preaching』 is particular, specifically referring to the Lotus Sutra; in the subsequent third and fourth difficulties,
初傳譯師通一切教，次教詔師別我所承；次五六中，聞講仍通與他共故，一遍記別唯屬己故。故三雙中從寬向狹，是故後後狹於前前。故自佛出來，乃至聞于自悟者說一遍記故，故記佛乘最為甚難。
言主、味者，主興不易，復經四味方演此經，故知初二誠為不易。言嘆教者，傳譯不易，經涉山海，雖至此土，民主道合、國無諸難，方可傳故。言嘆行者，稟承南嶽證不由他，宿植所資妙悟斯發。言自省者，自幸得聞，謙已輒記。故《玄．序》云：「江陵稟受玄旨，建業方聽經文，補接才成一遍而已」，況二十七聽、六十九治，始末四十餘年，乃成第七修補復難。于傳譯前加結集難，合為八難，以結集時亦假王臣大眾和合，若魔若外令不得便。添謂添破古師及引經論，謂斥非以顯是；削謂削其繁長及成文體，使文約而義豐。破古不全我已，加彼異見故但云添；削乃唯在於已，初記繁芿故須云削。故《玄．序》云：「或以經論誠言符此深妙，或標諸師異解驗彼非圓」。
「留贈后賢」者，《玄》文〈序〉云：「斯文若墜，將來可悲」；《涅槃》云「若樹若石」，斯經稱「若田若里」，後代行者知甘露門之在茲。
「共期佛慧」者，自非靈岳親承、道場契悟，搜一代教旨、顯五味宗極，將何以為后賢佛慧
【現代漢語翻譯】 現代漢語譯本：最初的傳譯師通曉一切教義，後來的教詔師則特別注重自己所傳承的法脈；再往後的五六代，聽聞講授時仍然通達，是因為與他人共同學習的緣故，而一遍記別（指完整記錄並理解經文）則完全屬於自己。因此，在三重比較中，從寬泛到狹窄，所以後來的理解往往比不上之前的理解。所以，自從佛陀出世以來，乃至聽聞自悟者講述一遍記別，因此要完整記錄佛乘的教義是極其困難的。
說到『主』（指弘揚佛法的人）和『味』（指佛法的味道），要興起佛法不容易，需要經歷四種味道（指佛法的不同階段）才能演說此經，所以可知最初的兩次傳譯確實不容易。說到讚歎教義，傳譯不容易，經典要跨越山川大海，即使到了這片土地，也要有賢明的君主、道義相合，國家沒有各種災難，才可以傳譯。說到讚歎修行者，稟承南嶽慧思禪師的教誨，證悟不由他人，宿世所積累的資糧，才能引發妙悟。說到自我反省，是慶幸自己能夠聽聞佛法，謙虛地記錄下來。所以《法華玄義序》說：『在江陵接受玄旨，到建業才聽聞經文，補接才完成一遍而已』，更何況經歷了二十七次聽講、六十九次整理，前後四十多年，才完成第七次修補，實在困難。在傳譯之前加上結集（指彙集經典）的困難，合起來就是八難，因為結集時也需要依靠國王、大臣和大眾的和合，防止邪魔外道從中作梗。『添』是指增補前代古師的不足以及引用經論，『削』是指去除繁瑣冗長之處以及使文章更加規範，使文辭簡練而意義豐富。增補前人的不足並非完全按照自己的意思，而是因為他們有不同的見解，所以只說是『添』；刪削則完全是針對自己的記錄，因為最初的記錄繁瑣冗長，所以需要刪削。所以《法華玄義序》說：『或者用經論的誠實之言來印證此經的深奧微妙，或者標出諸位法師的不同見解來驗證他們的觀點是否圓滿』。
『留贈后賢』，《法華玄義序》說：『如果此文失傳，將來就太可悲了』；《涅槃經》說『若樹若石』，此經則稱『若田若里』，後代的修行者要知道甘露之門就在這裡。
『共期佛慧』，如果不是在靈岳（指南嶽慧思禪師）親自傳承，在道場契合領悟，蒐集一代的教義宗旨，顯明五味的宗極，又將用什麼來作為後代賢者的佛慧呢？
【English Translation】 English version: The initial translators were versed in all teachings, while later preceptors particularly emphasized what they had inherited; in the subsequent five or six generations, understanding remained comprehensive when lectures were heard, due to shared learning, whereas a complete record and understanding (one-time record) belonged solely to oneself. Therefore, in the triple comparison, from broad to narrow, later understanding often fell short of earlier understanding. Thus, from the time of the Buddha's appearance until hearing a self-enlightened person recount a one-time record, it is exceedingly difficult to fully record the Buddha-vehicle teachings.
Regarding 'master' (one who promotes the Dharma) and 'flavor' (the taste of the Dharma), it is not easy to initiate the Dharma; it requires experiencing four flavors (different stages of the Dharma) to expound this scripture, thus it is known that the initial two translations were indeed not easy. Speaking of praising the teachings, translation is not easy; scriptures must traverse mountains and seas, and even upon reaching this land, there must be a wise ruler, alignment in righteousness, and a nation free from calamities for translation to occur. Speaking of praising practitioners, inheriting the teachings of Nanyue Huisi Chan Master, enlightenment does not depend on others; the accumulated merits from past lives enable the blossoming of profound understanding. Speaking of self-reflection, it is rejoicing in being able to hear the Dharma, humbly recording it. Therefore, the preface to the Profound Meaning of the Lotus Sutra states: 'In Jiangling, the profound meaning was received, and only in Jianye were the scriptural texts heard; only after supplementing and connecting was one complete record achieved.' How much more so after twenty-seven lectures, sixty-nine revisions, and over forty years, the seventh revision was completed, which was truly difficult. Adding the difficulty of compilation (gathering the scriptures) before translation makes it eight difficulties, because compilation also requires the harmony of the king, ministers, and the masses, preventing demons and external paths from interfering. 'Adding' refers to supplementing the shortcomings of ancient masters and citing scriptures and treatises; 'subtracting' refers to removing verbose and lengthy parts and standardizing the writing, making the text concise and rich in meaning. Supplementing the shortcomings of predecessors is not entirely according to one's own ideas, but because they have different views, so it is only called 'adding'; subtracting is entirely directed at one's own records, because the initial records are verbose and lengthy, so subtraction is necessary. Therefore, the preface to the Profound Meaning of the Lotus Sutra states: 'Either use the truthful words of scriptures and treatises to verify the profound and subtle aspects of this scripture, or highlight the different views of various Dharma masters to verify whether their views are complete.'
'Leaving it as a gift for later sages,' the preface to the Profound Meaning states: 'If this text is lost, the future will be lamentable'; the Nirvana Sutra speaks of 'like a tree or a stone,' while this scripture refers to 'like a field or a village,' so later practitioners should know that the gate of nectar is here.
'Together aspiring for Buddha-wisdom,' if it were not for personally inheriting from Lingyue (referring to Nanyue Huisi Chan Master), and attaining realization in the Bodhimanda, collecting the teachings of an entire era, and revealing the ultimate meaning of the five flavors, what would be used as the Buddha-wisdom for later sages?
之基址耶？故佛慧之言，須開三教果頭之權實，發四味兼帶之大小，則人理教行之有歸，開示悟入之無異，方是今經之佛慧耳。
問：
諸經中圓，與此何別，而必須云開方是佛慧？
答：
圓實不異，但未開顯。初心之人謂圓隔偏，須聞開顯諸法實相。若已入實但論增進，權人至此一向須開。
「委釋」等者，別解題名方七八卷，以初名中總三法故，三法始末亙一部故。何者？一部之中莫過本跡，本地總別超過諸說，跡中三一功高一期，故一中之三永殊前教，即三之一不與他同，即跡而本壽量方譚，即本之跡具在今說。且如跡中體非因果，依之以辨因果，因果取體方有勝用，如是三法並由開顯。若不先了能開之妙，將何以明所開之粗？故對跡辨本理須分判，所以釋題不可率爾。題下別釋理非容易，以由釋題大義委悉，故至經文但粗分章段。題名「文句」良由於此。故但分文句則大理不彰，唯譚玄旨則迷於起盡，若相帶以說則彼此無歸，故使消釋凡至大義，並指《玄》文名體宗用、三一總別、寄行約教。故知全迷《玄》文大旨，而欲以文句消經，固蔽理觀深微而但以事相釋義，言弘斯典者遠矣！今問弘經者，為名利壅己、為大悲益他？自行暗于妙宗，何殊無目而導，彼此俱迷、自他咸
{ "translations": [ "現代漢語譯本：這就是佛慧的基礎嗎？因此，佛慧的言論，必須開啟三教果頭的權巧和真實，啓發四味教法兼帶的大乘和小乘，這樣人倫、道理、教義和修行才能有所歸宿，開示、悟入才能沒有差異，這才是《法華經》所說的佛慧啊。", "", "問：", "", "諸經中所說的圓融，與《法華經》有何區別，而必須說開啟之後才是佛慧呢？", "", "答：", "", "圓融的實相併沒有不同，只是沒有開顯。初學之人認為圓融與偏頗相對立，需要聽聞開顯諸法實相的教法。如果已經進入實相，就只是談論增進。權巧方便之人到了這裡，一概需要開啟。", "", "『委釋』等，是指別解題名方七八卷，因為最初的題名中總括了本、跡、用三法，這三法從始至終貫穿整部經。為什麼這樣說呢？一部經中最重要的莫過於本和跡，本地的總體和分別超過了其他所有的說法，跡門中的三一妙用在一期教化中功德最高，所以跡門中的三一妙用與之前的教法永遠不同，即三即一的道理不與其他經典相同，即從跡門而談本地的壽量，即從本地而談跡門的教化都包含在現在的說法中。例如跡門中的體不是因也不是果，依靠它來分辨因果，因果取用體才能有殊勝的作用，像這樣的三法都因為開顯而得以彰顯。如果不先了解能開顯的妙用，又將用什麼來闡明所開顯的粗淺呢？所以，爲了對照跡門來辨明本地，必須分清判明其中的道理，因此解釋經題不可草率。在經題下分別解釋其中的道理並非易事，因為通過解釋經題，才能詳細瞭解經中的大義，所以到了經文部分，就只是粗略地劃分章節段落。題名『文句』的原因就在於此。所以，如果只是劃分文句，那麼經中的大道理就不能彰顯；如果只是談論玄妙的旨意，那麼就會迷失於經文的起止；如果將兩者結合起來說，那麼彼此就沒有歸宿。所以，要使消釋達到大義，就要指出《玄義》中的名、體、宗、用、三一總別、寄行約教。由此可知，完全不瞭解《玄義》的大旨，卻想用文句來消釋經典，這必然會遮蔽理觀的深刻和微妙，而只是用事相來解釋義理，這樣說要弘揚這部經典就差遠了！現在問那些弘揚經典的人，是爲了名利而阻塞自己，還是爲了大悲而利益他人？自己修行都闇昧于妙宗，這與沒有眼睛的人來引導有什麼區別呢？彼此都會迷惑，自己和他人都會...", "" ], "english_translations": [ "English version: Is this the foundation of Buddha-wisdom? Therefore, the words of Buddha-wisdom must open up the skillful means and the reality of the fruition of the Three Teachings, and inspire the Great and Small Vehicles that accompany the Four Flavors of teachings. Only then can human ethics, reason, doctrine, and practice have a destination, and the opening, revealing, awakening, and entering can be without difference. This is the Buddha-wisdom spoken of in the Lotus Sutra.", "", "Question:", "", "How does the perfect integration (圓, Yuán) in other sutras differ from this, that it must be said that only after opening is it Buddha-wisdom?", "", "Answer:", "", "The reality of perfect integration is not different, but it has not been revealed. Beginners think that perfect integration is opposed to partiality, and need to hear the teachings that reveal the true nature of all dharmas. If one has already entered reality, then one only discusses advancement. Those who rely on skillful means must all be opened here.", "", "'Detailed Explanation' etc., refers to the separate explanation of the title in seven or eight volumes, because the initial title encompasses the three dharmas of Original Ground (本, Běn), Manifestation (跡, Jì), and Function (用, Yòng). These three dharmas run through the entire sutra from beginning to end. Why is this so? In a sutra, nothing is more important than the Original and the Manifestation. The totality and distinctions of the Original Ground surpass all other explanations. The Three-in-One function in the Manifestation Gate has the highest merit in a single period of teaching. Therefore, the Three-in-One function in the Manifestation Gate is forever different from previous teachings. That is, the principle of Three-is-One is not the same as other sutras. That is, speaking of the lifespan from the Manifestation Gate is the Original Ground, and speaking of the Manifestation Gate from the Original Ground is all contained in the present teaching. For example, the substance in the Manifestation Gate is neither cause nor effect, and it is relied upon to distinguish cause and effect. Only when cause and effect take the substance can there be superior function. These three dharmas are all manifested through opening. If one does not first understand the wonderful function of being able to open, then what will one use to explain the crudeness of what is opened? Therefore, in order to contrast the Manifestation Gate to discern the Original Ground, one must clearly distinguish the principles. Therefore, explaining the title cannot be done carelessly. Separately explaining the principles under the title is not easy, because by explaining the title, one can understand the great meaning in detail. Therefore, when it comes to the sutra text, it is only roughly divided into chapters and sections. The reason for the title 'Words and Phrases' (文句, Wénjù) lies in this. Therefore, if one only divides the words and phrases, then the great principles in the sutra cannot be revealed; if one only talks about the profound meaning, then one will be lost in the beginning and end of the sutra; if one combines the two to speak, then neither will have a destination. Therefore, to make the interpretation reach the great meaning, one must point out the name, substance, purpose, function, Three-in-One totality and distinctions, provisional practices and doctrinal classification in the 'Profound Meaning' (玄義, Xuányì). From this, it can be known that if one completely does not understand the great meaning of the 'Profound Meaning', but wants to use words and phrases to interpret the sutra, then this will inevitably obscure the profound and subtle aspects of the principle and contemplation, and only use phenomena to explain the meaning. To say that one is propagating this sutra is far from the truth! Now I ask those who propagate the sutra, is it to block oneself for fame and profit, or to benefit others with great compassion? If one's own practice is obscure to the wonderful doctrine, what difference is there from a blind person leading? Both will be confused, and both oneself and others will..." "" ] }
沒。又妙法之唱非唯正宗，二十八品俱名妙故，故品品之內咸具體等，句句之下通結妙名，教行人理彼此相攝，使妙旨不失稍似弘通，衣座室誡思之自克。然遍列事難不可恒爾，今隨義便廣略適時。故〈方便〉、〈安樂〉、〈壽量〉、〈普門〉並是本跡之根源，斯經之樞楗，必須委簡，余則隨宜。
「序者」下，一部大名已指前釋，一品別號此下略申。睿公亦有二十八品生起次第，今家隨釋準意可知。然品品初通有四意，謂釋名、來意、釋妨、釋文。釋名必須因緣等四；來意、釋妨或有或無。或釋名中即帶來意，有妨須釋何例然耶？又釋名與義更互有無，故釋名一種，或於義前別釋，或帶名以釋義，縱于義前別釋，還將別以貫義。名義若顯則一品可從，故使品品全同部旨，如是釋者，方鏡于迷途；徒自云云，此彼淆混。若得此意，至下易知。
今初釋名。云「訓庠序」等者，先釋字訓，次釋字義。然釋訓中復似從義。庠謂安庠，學舍養宮並非今意。《爾雅》云：「東西墻謂之序，別內外也。」此可借用以釋別序。如由別序方異諸經，通序異外亦可兼用，所以初用字訓正從別序，故云階位等也；兼用安庠，即非忽卒越次意也。亦二序共有。若對辨者，必先證信后發起故，必先發起后證信故，必先二序後方正
【現代漢語翻譯】 沒。而且《妙法蓮華經》的唱誦不僅僅是正宗，全部二十八品都名為『妙』，因此每一品之內都完整地包含了整體的意義，每一句之下都貫穿著『妙』這個名稱，教義、修行和理體彼此相互攝持，使得精妙的旨意不會有所遺失，稍微地得以弘揚流通，衣、座、室的告誡要仔細思考並自我約束。然而，如果將所有事情都詳細列舉，是不可能一直這樣做的，現在根據意義的需要，或詳細或簡略，適時而定。所以《方便品》、《安樂行品》、《壽量品》、《普門品》都是本跡（本佛與跡佛）的根源，是這部經的關鍵所在，必須詳細解釋，其餘的則根據情況而定。
『序者』以下，整部經的大名已經在前面解釋過了，每一品的別名在此略作申述。睿公（鳩摩羅什的弟子僧睿）也有二十八品生起次第的說法，今家的解釋可以參照他的意思來理解。然而，每一品開始時通常有四種含義，即釋名、來意、釋妨、釋文。釋名必須有因緣等四種解釋；來意、釋妨或者有或者沒有。或者釋名中就包含了來意，如果有妨礙就需要解釋，有什麼例子可以說明呢？另外，釋名和義理相互之間有有無的情況，所以釋名這一種，或者在義理之前單獨解釋，或者帶著名稱來解釋義理，即使在義理之前單獨解釋，仍然會將單獨的解釋貫穿到義理之中。名稱和義理如果顯明，那麼一品就可以理解了，因此使得每一品都完全符合整部經的宗旨，像這樣解釋，才能照亮迷途；如果只是徒勞地說說，就會使此彼混淆不清。如果理解了這個意思，那麼下面的內容就容易理解了。
現在首先解釋名稱。所說的『訓庠序』等，先解釋字的訓詁，再解釋字的意義。然而，解釋訓詁又好像是從意義出發。庠，是安詳的意思，學舍、養宮並非這裡的含義。《爾雅》說：『東西墻叫做序，用來區分內外。』這裡可以借用它來解釋別序（區別于其他經典的序）。如同由於別序才區別于其他經典，通序（所有經典共有的序）區別于外道也可以兼用，所以開始用字的訓詁正是從別序出發，所以說階位等；兼用安詳，就不是指倉促、越過的意思。這也是二序共有的。如果進行對比辨析，那麼一定是先證信后發起，一定是先發起后證信，一定是先有二序然後才是正文。
【English Translation】 Moreover, the chanting of the 『Wonderful Dharma Lotus Flower Sutra』 is not only orthodox, but all twenty-eight chapters are named 『Wonderful,』 therefore each chapter completely contains the meaning of the whole, and under each sentence runs the name 『Wonderful,』 the teachings, practice, and principle mutually support each other, so that the subtle meaning will not be lost, and can be slightly promoted and circulated. The admonitions of clothing, seat, and room should be carefully considered and self-disciplined. However, it is impossible to always list all things in detail, and now according to the needs of meaning, either detailed or brief, as appropriate. Therefore, the 『Expedient Means Chapter』 (Upaya), the 『Peaceful Practices Chapter』 (Anrakugyo), the 『Lifespan of the Tathagata Chapter』 (Juryo), and the 『Universal Gateway Chapter』 (Fumon) are all the roots of the original and manifested (Honji Suijaku) Buddha, and are the key to this sutra, which must be explained in detail, and the rest will be determined according to the situation.
Below 『Preface,』 the great name of the entire sutra has already been explained earlier, and the separate name of each chapter is briefly stated here. Master Rui (Sengrui, a disciple of Kumarajiva) also has a theory of the order of arising of the twenty-eight chapters, and the explanation of the present school can be understood with reference to his meaning. However, each chapter usually has four meanings at the beginning, namely, explanation of the name, intention of coming, explanation of obstacles, and explanation of the text. The explanation of the name must have four explanations such as cause and condition; the intention of coming and the explanation of obstacles may or may not be present. Or the intention of coming is included in the explanation of the name, and if there is an obstacle, it needs to be explained. What examples can illustrate this? In addition, there are cases where the explanation of the name and the meaning are mutually present or absent, so in the explanation of the name, either explain it separately before the meaning, or explain the meaning with the name. Even if it is explained separately before the meaning, the separate explanation will still be integrated into the meaning. If the name and meaning are clear, then a chapter can be understood, thus making each chapter fully conform to the purpose of the entire sutra. Explaining in this way can illuminate the lost path; if it is just empty talk, it will confuse this and that. If you understand this meaning, then the following content will be easy to understand.
Now, first explain the name. The so-called 『training, school, preface,』 etc., first explain the gloss of the word, and then explain the meaning of the word. However, the explanation of the gloss seems to start from the meaning. 『Xiang』 means 『composed,』 and 『school』 and 『nursing palace』 are not the meanings here. The 『Erya』 says: 『The east and west walls are called the preface, which is used to distinguish the inside and outside.』 This can be borrowed to explain the separate preface (distinguished from the prefaces of other scriptures). Just as the separate preface distinguishes it from other scriptures, the general preface (the preface common to all scriptures) distinguishing it from external paths can also be used, so the use of the gloss of the word at the beginning starts from the separate preface, so it says 『hierarchy,』 etc.; the combined use of 『composed』 does not refer to hasty or skipping. This is also common to the two prefaces. If a comparative analysis is made, then it must be first to prove faith and then to initiate, it must be first to initiate and then to prove faith, it must be first to have the two prefaces and then the main text.
故，二序各有，前後亦爾。故光宅生起，非全失理，但闕表報，是故斥之。故階位之言義兼通別，問答之語不關於通，先瑞后問次第故爾。彌勒、文殊即賓主也，若問若答皆庠序故，伏疑伏難賓主存焉。
「經家」下，從字義釋。三義分二，次通二別。二序之中通復冠別，二序俱首通最得名以冠于下，冠即是首，故云冠首。是則二十七品方名為經，以序從正通名經也，故云妙法蓮華經序品。
言「由述」者，瑞疑由也，問答述也。文中不以疑念對由述者，亦可兩兼，謂發語宣疑亦可云述；集眾亦可以為遠由，疏故且置。
言「哢引」者，以譬顯也。講哢家之引故名哢引。亦可正哢亦得名引，如歌引舞序義可知。故正說如哢、二序如引，故引亦歌也。謂譚述也，亦引發義。古人章疏以胤音之，便作胤釋。又迷章草以哢為呼，以胤為徹，魚魯之謬自古有之，徹字則成兩重之誤。
「具此三義」者，品兼通別故須具三。
「品者」，序名在別，品義則通下去諸品，以通從別不復更釋，故但釋別以置於通。此中先翻名、次釋義、后明立品所以。所言義者，釋品字義，非品題義，故字義則通、題名從別。
言「義類同者」，諸品咸然。聚者是誰，故出其人。初泛指他經，如〈心地品〉佛自
【現代漢語翻譯】 現代漢語譯本： 因此，兩種序都有通序和別序，前序和後序也是如此。所以光宅（指隋代僧人智顗）對序的理解，並非完全沒有道理，只是缺少了表報序，因此受到批評。所以階位之說，意義上兼顧了通和別，問答之語不涉及通序，先有祥瑞後有提問，次第就是這樣。彌勒（Maitreya，未來佛）和文殊（Manjusri，智慧的象徵）就是賓主的關係，無論是提問還是回答，都有先後次序，因為有伏疑和伏難，賓主關係才得以存在。
『經家』以下，是從字義上解釋。三種意義分為通序和別序兩種。兩種序中，通序又冠于別序之上，兩種序都以通序為首，最能體現『經』的通名，所以冠于下方，『冠』就是『首』的意思。這樣，二十七品才能稱為『經』，因為序是從正文通名而來的，所以稱為《妙法蓮華經序品》。
說到『由述』，祥瑞是『由』，問答是『述』。文中不以疑念對應『由述』，也可以兩者兼顧，即發語宣疑也可以說是『述』；集眾也可以認為是遠『由』，因為比較疏遠所以暫且擱置。
說到『哢引』，是用比喻來顯明。講哢家的引導所以稱為『哢引』。也可以說正哢也可以稱為『引』，如同歌引舞，序的意義可以理解。所以正說如同哢，兩種序如同引，所以引也是歌。意思是譚述，也有引發的意義。古人章疏用胤音來標註，就用胤來解釋。又因為迷於章草，把哢誤認為呼，把胤誤認為徹，魚魯之謬自古就有，『徹』字就成了雙重錯誤。
『具備這三種意義』，品兼顧通序和別序，所以需要具備這三種意義。
『品』，序的名義在於別序，品的意義則通於後面的各個品，因為通序是從別序來的，所以不再重複解釋，因此只解釋別序而把通序放在一邊。這裡先翻譯名稱，然後解釋意義，最後說明立品的原因。所說的意義，是解釋品字的意義，不是品題的意義，所以字義是通的，題名是從別序來的。
說到『意義相同』，各個品都是這樣。聚集的是誰，所以指出其人。開始泛指其他經典，如《心地品》，佛自己
【English Translation】 English version: Therefore, the two prefaces each have a general preface and a specific preface, and the same is true for the opening and closing prefaces. Thus, the Guangzhai's (referring to Zhiyi, a monk of the Sui Dynasty) understanding of the preface is not entirely without reason, but it lacks the reporting preface, and is therefore criticized. Therefore, the statement of hierarchy encompasses both the general and the specific meanings. The language of questions and answers does not concern the general preface. The order of auspicious signs followed by questions is as it is. Maitreya (the future Buddha) and Manjusri (symbol of wisdom) are the host and guest, respectively. Whether it is a question or an answer, there is an order, because of the latent doubts and difficulties, the relationship between host and guest exists.
『Jingjia』 below, is explained from the meaning of the words. The three meanings are divided into general preface and specific preface. Among the two prefaces, the general preface precedes the specific preface. Both prefaces begin with the general preface, which best embodies the general name of 『Sutra』, so it is placed below. 『Guan』 means 『head』. In this way, the twenty-seven chapters can be called 『Sutra』, because the preface comes from the main text's general name, so it is called 『Chapter of Introduction to the Wonderful Dharma Lotus Sutra』.
Speaking of 『you shu』, auspicious signs are 『you』, and questions and answers are 『shu』. In the text, the doubt is not corresponding to 『you shu』, it can also be both, that is, the opening speech and the declaration of doubt can also be said to be 『shu』; gathering the crowd can also be considered a distant 『you』, because it is relatively distant, so it is put aside for the time being.
Speaking of 『long yin』, it is used as a metaphor to clarify. The guidance of the longjia family is called 『long yin』. It can also be said that the main long can also be called 『yin』, just like singing leads dancing, the meaning of the preface can be understood. So the main saying is like long, the two prefaces are like yin, so yin is also a song. It means tan shu, and also has the meaning of initiation. The ancients used the yin sound to mark the chapters and commentaries, and used yin to explain. Also, because of being confused by the cursive script, long was mistaken for hu, and yin was mistaken for che. The mistake of yu lu has existed since ancient times, and the word 『che』 has become a double mistake.
『Having these three meanings』, the chapter takes into account both the general preface and the specific preface, so it needs to have these three meanings.
『Chapter』, the name of the preface lies in the specific preface, and the meaning of the chapter is general to the following chapters, because the general preface comes from the specific preface, so it is no longer explained repeatedly, so only the specific preface is explained and the general preface is put aside. Here, the name is translated first, then the meaning is explained, and finally the reason for establishing the chapter is explained. The meaning mentioned is to explain the meaning of the word chapter, not the meaning of the chapter title, so the meaning of the word is general, and the title comes from the specific preface.
Speaking of 『same meaning』, all chapters are like this. Who is gathering, so point out the person. At the beginning, it generally refers to other scriptures, such as the 『Chapter of Mind Ground』, the Buddha himself
唱也。如《大論》者，即論所述《大品》一部。結集之家本唯三品：一序，二魔事，三囑累。言「譯人」者，亦指《大品》本唯三品，什公偽秦弘始五年四月二十三日譯訖，乃依四意以類加之，成九十品，謂人義法事。人如樓那，義如觀空，法如三假，事如魔事，亦如《大經》純陀哀嘆等。又非譯者但補助譯人，即謝公加也。準知諸經非佛自唱，及以集者並譯人添也。次正出今經。如〈藥王品〉云：「佛告宿王華，若有人聞是藥王菩薩本事品，能隨喜贊善者」等。又云：「宿王華！以此藥王菩薩本事品，囑累于汝。」乃至云：「若有女人持是品者，儘是女身後不復受。」〈妙音品〉末集經家云：「說是妙音來往品時，四萬二千天子得無生法忍。」〈普門品〉末經家亦云：「佛說是普門品時，八萬四千眾生，皆發無等等阿耨菩提。」乃至〈陀羅尼〉、〈嚴王勸發品〉末皆然，故云等。
「譯人未聞」者，今經所無，若無集家之言，及無佛自唱語，似屬譯人以文中諸品先足，當知並是集者所置，信無譯人明矣。故今經自余諸品，多是結集者所置，以無聞品益故，故品后無結耳。
以通從別應具四釋，以通序中句句皆存因緣等四，別序時或闕於一兩，故釋序字闕於四義。若二序相對，義立亦可，二序不同世界也
【現代漢語翻譯】 現代漢語譯本： 『唱』，例如《大智度論》所說的，就是指論中所述的《大品般若經》一部。結集者原本只分為三品：一、序品，二、魔事品，三、囑累品。說到『譯人』，也是指《大品般若經》原本只有三品，鳩摩羅什大師在偽秦弘始五年四月二十三日翻譯完畢后，才依據四種意義加以分類，成為九十品，即人、義、法、事。人如樓那（一位尊者），義如觀空（觀察空性），法如三假（三種假名），事如魔事（魔的擾亂），也如《涅槃經》中純陀（一位居士）的哀嘆等。而且不僅僅是譯者補助譯人，謝靈運也曾加以增補。由此可知，許多經典並非佛陀親自宣說，而是由結集者和譯人新增的。接下來正式說明《法華經》。例如〈藥王菩薩本事品〉中說：『佛告訴宿王華菩薩（一位菩薩），如果有人聽聞這部藥王菩薩本事品，能夠隨喜讚歎，』等等。又說：『宿王華（一位菩薩）！我將這部藥王菩薩本事品，囑託給你。』乃至說：『如果有女人受持這部品，盡此女身後不再受女身。』〈妙音菩薩品〉末尾，結集經典的人說：『說是妙音菩薩來往品時，四萬二千天子得到無生法忍。』〈觀世音菩薩普門品〉末尾，結集經典的人也說：『佛說這部普門品時，八萬四千眾生，都發了無等等阿耨多羅三藐三菩提心。』乃至〈陀羅尼品〉、〈妙莊嚴王本事品〉末尾都是如此，所以說『等』。
『譯人未聞』，是指這部經中所沒有的，如果沒有結集者的言語，以及沒有佛陀親自宣說的語句，似乎屬於譯者所加，因為文中各品已經完備，應當知道這些都是結集者所新增的，確實沒有譯者的痕跡。所以這部經中其餘的許多品，大多是結集者所新增的，因為沒有『聞品』的利益，所以品后沒有總結。
以通途的解釋從別相的角度來說，應該具備四種解釋，以通途的序品中句句都存在因緣等四種意義，而別序有時會缺少一兩種，所以解釋『序』字缺少四種意義。如果兩個序相對而言，義理也可以成立，因為兩個序品處於不同的世界。
【English Translation】
English version:
'Chanting'. As the Mahaprajnaparamita-sastra says, it refers to the Mahaprajnaparamita Sutra in its entirety. The compilers originally divided it into only three sections: 1. Introduction, 2. Demonic Affairs, 3. Entrustment. When referring to 'translators', it also indicates that the Mahaprajnaparamita Sutra originally had only three sections. Kumarajiva completed the translation on the 23rd day of the fourth month of the fifth year of the Hongshi era during the pseudo-Qin dynasty. He then categorized it according to four meanings, resulting in ninety sections, namely: person, meaning, dharma, and event. Person refers to someone like Raudraksa (a venerable one), meaning refers to contemplating emptiness, dharma refers to the three provisionalities, event refers to demonic affairs, and also like Cunda's (a householder) lament in the Nirvana Sutra. Moreover, it's not just that translators assisted translators; Xie Lingyun also added to it. From this, we can know that many sutras were not personally spoken by the Buddha but were added by the compilers and translators. Next, it specifically explains the Lotus Sutra. For example, in the
'Translators have not heard' refers to what is not in this sutra. If there are no words from the compilers and no statements personally spoken by the Buddha, it seems to belong to what the translators added. Because the sections in the text are already complete, it should be known that these are all added by the compilers, and there is indeed no trace of translators. Therefore, many of the remaining sections in this sutra are mostly added by the compilers, because there is no benefit of a 'heard section', so there is no conclusion after the section.
To explain from a specific perspective using a general approach, four explanations should be present. In a general introduction, every sentence contains the four meanings of cause and condition, etc., while a specific introduction may lack one or two. Therefore, the explanation of the word 'introduction' lacks four meanings. If the two introductions are compared, the meaning can also be established, because the two introductions are in different worlds.
。別序發起欣慕，即為人也；通序證信除疑，對治也。二序序正，第一義也。約教等三，具如釋三段中是也。若別約通序者，五義不同世界也。通皆除疑對治也，通皆生信為人也，通皆序正第一義也。餘三及別序，準此可知。
「佛赴緣」下，欲分節經文，先辨分文有無得失。于中四：先、泛引諸經論，次、古講者之失，三、明品非章段，四、泛示分節。初文者，全非分文。次、古失者，古來講者多無分節，至安公來，經無大小始分三段，謂序、正、流通。「殆」者危也。非今正意，亦幾也(幾，巨依切，近也)，《西京賦》云「人生幾亡」。言「起盡」者，章之始末也。若分節已，大小各有總別起盡。三、「又佛說」下，意明立品但從義類不從文相，故貫散二相不可立品，亦非分節。四、「增一」下，經論亦有分節之例，況末代弘經須識賓主，故小乘三藏各有所開。《增一．序》云：「阿難說經無量數，今且總略為一聚，我今分之為三分，契經一分，律二分，阿毗曇經為三分。契經今當爲四段，初名增一，二名中，三名曰長多，《瓔珞》雜經在後為四分，乃以四含名為四段」，故今承此借為分節。
「律開五部」者，佛滅度后一百年間鞠多持法，所化眾生不相是非，但為一部不毗尼藏，即八十誦。一百
【現代漢語翻譯】 現代漢語譯本：別序發起欣慕之心，這便是為人而設；通序是爲了驗證可信度、消除疑惑，是對治煩惱而設。二序都是爲了闡述正法，是第一義諦。關於教、理、行三方面的內容，都已在解釋三段論中詳細說明。如果單獨就通序而言，它在五個方面與別序不同，但通序都能消除疑惑、對治煩惱，通序都能使人生起信心、為人而設，通序都能闡述正法、是第一義諦。其餘三個方面以及別序，可以依此類推得知。
『佛赴緣』以下，想要分節經文，首先要辨明分節經文的得失。其中有四點：第一，泛泛地引用各種經論；第二，古代講解者的失誤；第三，說明品不是章節段落；第四，泛泛地展示分節的方法。第一點，完全不是分節經文。第二點，古代的失誤在於，古代的講解者大多沒有分節，到了安世高來華后，才開始將經文無論大小都分為三段，即序分、正宗分、流通分。『殆』是危險的意思。這並非現在的正意，也相去不遠（『幾』，讀作jī，是接近的意思），《西京賦》中說『人生幾亡』。說『起盡』，是指章節的開始和結尾。如果分節已經完成，那麼無論大小章節都有總體的和分別的開始和結尾。第三點，『又佛說』以下，意思是說明設立品只是根據義理的類別，而不是根據文字的表象，所以貫穿和散漫兩種表象都不能設立品，也不是分節。第四點，『增一』以下，經論中也有分節的例子，何況末法時代弘揚佛經需要認識賓主關係，所以小乘三藏各有自己的分節方法。《增一阿含經·序》中說：『阿難所說的經文數量無量，現在且總略地歸為一類，我現在將它分為三分，契經為一分，律為二分，阿毗曇經為三分。契經現在應當分為四段，初名為增一，二名為中，三名為長，雜經在後為四分，乃是以四阿含經的名字作為四段』，所以現在沿用這種方法，借用來作為分節。
『律開五部』，指的是佛陀滅度后一百年間，鞠多（Kashyapa，迦葉）持法，所教化的眾生之間沒有是非之爭，只屬於一個部派，不屬於毗尼藏，即八十誦。
【English Translation】 English version: The distinctive introduction (別序, bie xu) initiates admiration and longing, which is for the sake of people; the general introduction (通序, tong xu) is for verifying credibility and eliminating doubts, which is for counteracting afflictions. The two introductions are both for expounding the correct Dharma, which is the first and foremost meaning. Regarding the three aspects of teaching, principle, and practice, they have been explained in detail in the explanation of the three-part structure. If considering the general introduction alone, it differs from the distinctive introduction in five aspects, but the general introduction can eliminate doubts and counteract afflictions, the general introduction can generate faith and is for the sake of people, and the general introduction can expound the correct Dharma and is the first and foremost meaning. The remaining three aspects and the distinctive introduction can be understood by analogy.
『Buddha goes to the conditions』 (佛赴緣, Fo fu yuan) below, wanting to divide the sutra text into sections, first discern the gains and losses of dividing the sutra text. There are four points: First, generally citing various sutras and treatises; second, the mistakes of ancient lecturers; third, explaining that chapters are not sections; fourth, generally showing the method of sectioning. The first point is not at all dividing the sutra text. The second point, the mistake of the ancients, is that most ancient lecturers did not have sections, and it was not until An Shigao came to China that the sutras, regardless of size, were divided into three parts, namely the introduction, the main body, and the circulation. 『Perilous』 (殆, dai) means dangerous. This is not the current correct meaning, but it is also close (幾, ji, means close), the 『Western Capital Rhapsody』 says 『life is almost lost』. Saying 『beginning and end』 refers to the beginning and end of a chapter. If the sectioning has been completed, then both large and small chapters have overall and separate beginnings and ends. The third point, 『Also the Buddha said』 below, means to explain that establishing chapters is only based on the category of meaning, not based on the appearance of the text, so neither the continuous nor the scattered appearances can establish chapters, nor are they sections. The fourth point, 『Ekottara』 (增一, Zeng yi) below, sutras and treatises also have examples of sectioning, and moreover, propagating the sutras in the Dharma-ending age requires recognizing the relationship between host and guest, so the Hinayana Tripitaka each has its own sectioning method. The 『Ekottara Agama Sutra Preface』 says: 『The number of sutras spoken by Ananda is immeasurable, now let us briefly summarize them into one category, I will now divide it into three parts, the sutras are one part, the Vinaya is two parts, and the Abhidhamma Sutra is three parts. The sutras should now be divided into four sections, the first is called Ekottara, the second is called Middle, the third is called Long, and the miscellaneous sutras are the fourth part, which uses the names of the four Agamas as the four sections』, so now we follow this method and borrow it as sectioning.
『The Vinaya opens five parts』 refers to Kashyapa (鞠多, Ju duo) holding the Dharma one hundred years after the Buddha's Parinirvana, and there was no dispute among the sentient beings he taught, belonging only to one school, not belonging to the Vinaya Pitaka, which is the eighty recitations.
年後鞠多有五弟子，各執一見不能均融齊一，遂分一藏以為五異，如析金杖不失金用。今分文亦爾，雖分為多段，知大旨本一，以所分對本，故云及也。
「阿毗曇開六足」者，文中自引《阿含》六度，非《六足論》，如《增一》云：「菩薩發起大乘法，如來說此種種法，人尊說六度無極，佈施、持戒、忍精、進禪、智慧力如月初，逮度無極睹諸法」，佛說種種不出此六，亦似分章意也。若《六足論》，全非今意。如雲：一、《集異門足》，一萬八千偈，舍利弗造；二、《法蘊足》，有六千偈，大目連造(此二論唐三藏譯)；三、《施設足》、一萬八千偈，迦多演尼子造。唐三藏將來未譯，此三論佛在世造。四、《識身足》，有七千偈，提婆設摩造，即佛滅后百年。五、《品類足》，佛滅后三百年，世友造。六、《界身足》，有六千偈，三百年末亦世友造。迦多演尼子造《發智論》，以前六義少如足、《發智》義多如身，則足前而身後分義不便，況此六論並唐三藏將來，隋時未有，不合指之。況無分節之相中破云：前之三論既在佛世，如何卻與佛滅后論為足？未必全然以身攝足耳。又《成論》云：「如六足阿毗曇說」者，指六足阿毗曇論，故不對《發智》為身，謂根性等者略列揵度，揵度西音此云法聚。以分一
【現代漢語翻譯】 現代漢語譯本： 年後，鞠多（Kiu-to，人名）有五個弟子，各自堅持一種見解，不能調和統一，於是將一個藏經分為五種不同的版本，就像分割金杖，但金子的本質沒有改變。現在分割文字也是如此，雖然分為多個段落，但知道其主要旨意原本是一致的，用所分割的部分來對應原本，所以說『及也』。
『阿毗曇開六足』，文中引用《阿含經》中的六度，而不是《六足論》。例如《增一阿含經》中說：『菩薩發起大乘法，如來說此種種法，人尊說六度無極，佈施、持戒、忍精、進禪、智慧力如月初，逮度無極睹諸法』，佛所說的種種法不出這六度，也像是分章節的意思。如果是《六足論》，則完全不符合現在的意思。例如：一、《集異門足論》（Sangiti-paryaya，阿毗達磨論書名），有一萬八千頌，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）所造；二、《法蘊足論》（Dharmaskandha，阿毗達磨論書名），有六千頌，大目犍連（Maha Maudgalyayana，佛陀十大弟子之一，以神通著稱）所造（這兩部論是唐三藏所翻譯的）；三、《施設足論》（Prajnapti-sastra，阿毗達磨論書名），一萬八千頌，迦多衍尼子（Katyayaniputra，論師）所造。唐三藏帶回來但沒有翻譯，這三部論是佛在世時所造。四、《識身足論》（Vijnanakaya，阿毗達磨論書名），有七千頌，提婆設摩（Devasarma，論師）所造，即佛滅后一百年。五、《品類足論》（Dhatukaya，阿毗達磨論書名），佛滅后三百年，世友（Vasumitra，論師）所造。六、《界身足論》（Prakaranapada，阿毗達磨論書名），有六千頌，三百年末也是世友所造。迦多衍尼子造《發智論》（Jnanaprasthana，阿毗達磨論書名），以前面的六論義理較少像足，而《發智論》義理較多像身，那麼以足在前而身在後進行劃分義理就不方便了，況且這六部論都是唐三藏帶回來的，隋朝時還沒有，不應該指這些論。況且在沒有分節的表述中反駁說：前面的三部論既然在佛世，如何卻與佛滅后的論著作為足？未必完全以身來統攝足。又《成實論》（Satyasiddhi-sastra，論書名）中說：『如六足阿毗曇所說』，指的是六足阿毗曇論，所以不是以《發智論》為身，所說的根性等，是簡略地列出揵度（khandha，蘊），揵度是西方的音譯，這裡的意思是法聚。以分割一
【English Translation】 English version: Later, Kiu-to (a name) had five disciples, each adhering to their own views, unable to reconcile and unify them. Therefore, they divided one collection of scriptures into five different versions, just like dividing a golden staff, but the essence of gold remains unchanged. Dividing the text now is also like this; although it is divided into multiple paragraphs, it is known that its main purpose is originally consistent. Using the divided parts to correspond to the original, hence the saying 'and also'.
『The Abhidhamma opens six feet,』 the text quotes the Six Perfections (Six Paramitas) from the Agamas, not the Six Foot Treatises (Satpadabhidhamma). For example, the Ekottara Agama says: 『The Bodhisattva initiates the Mahayana Dharma, the Tathagata speaks of these various Dharmas, the Honored One speaks of the Six Perfections, giving, keeping precepts, patience, diligence, meditation, the power of wisdom is like the new moon, attaining the ultimate and seeing all Dharmas.』 The various Dharmas spoken by the Buddha do not go beyond these six, which is also like the meaning of dividing chapters. If it were the Six Foot Treatises, it would not fit the current meaning at all. For example: 1. Sangiti-paryaya (a treatise of Abhidhamma), with 18,000 verses, composed by Sariputra (one of the Buddha's ten great disciples, known for his wisdom); 2. Dharmaskandha (a treatise of Abhidhamma), with 6,000 verses, composed by Maha Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) (these two treatises were translated by Tang Sanzang); 3. Prajnapti-sastra (a treatise of Abhidhamma), 18,000 verses, composed by Katyayaniputra (a commentator). Tang Sanzang brought it back but did not translate it. These three treatises were composed during the Buddha's lifetime. 4. Vijnanakaya (a treatise of Abhidhamma), with 7,000 verses, composed by Devasarma (a commentator), that is, one hundred years after the Buddha's Nirvana. 5. Dhatukaya (a treatise of Abhidhamma), three hundred years after the Buddha's Nirvana, composed by Vasumitra (a commentator). 6. Prakaranapada (a treatise of Abhidhamma), with 6,000 verses, also composed by Vasumitra at the end of three hundred years. Katyayaniputra composed Jnanaprasthana (a treatise of Abhidhamma). The previous six treatises have less meaning like feet, while Jnanaprasthana has more meaning like a body, then dividing the meaning with the feet in front and the body behind would be inconvenient. Moreover, these six treatises were all brought back by Tang Sanzang, and were not available during the Sui Dynasty, so they should not be referred to. Furthermore, in the expression without division, it is refuted: Since the previous three treatises were in the Buddha's time, how can they be considered as feet with the treatises after the Buddha's Nirvana? It is not necessarily that the body completely encompasses the feet. Also, the Tattvasiddhi-sastra says: 『As the Six Foot Abhidhamma says,』 referring to the Six Foot Abhidhamma treatise, so it does not take Jnanaprasthana as the body. What is said about the nature of the roots, etc., is a brief list of khandhas (aggregates), khandha is a transliteration from the West, and here it means a collection of Dharmas. By dividing one
部為八聚故，謂業、使、智、定、根、大、見、雜。文雲根性道定者，根性是根，道即是智，但略舉三，余如向列。《大論》「問：八揵度誰造？六分阿毗曇從何處出？答：佛在無失。滅后百年，阿輸柯王會諸論師，因生別部，有利根者盡讀三藏，欲解佛經作八揵度，后諸弟子為後代人，不能全解作略阿毗曇，其初造者即迦旃延。」
「天親」下，次引今論有七功德、五示現等，以例分章。七功德者，論云：「此法門初第一品明七種功德成就：一者序成就。二者眾成就。三者從為諸菩薩說大乘經去，欲說時至成就。若說《無量義經》，即欲說《法華》時至也。四從說是經去，名所說法隨順威儀住成就，以入定故名威儀住。五從放光去，名依止說因成就，由放光故見他土說。六從彌勒疑念去，名大眾欲聞法現前成就，由問故答，故云欲聞。七從文殊答問去，名答問成就。」論云：「于序成就，又有二種，一者、一切法門中勝，謂如是等」，驗知論主全許一部為法門中勝，方指如是等為一切法門中勝，一切法門即一代教，不然如何消釋一切之言？既一代教中最為其上，具如〈藥王品〉中嘆教文也。下六成就各有分節。五示現者，論亦云五分：一嘆法勝妙分。二從吾從成佛去，嘆法師功德分。三從爾時眾中去，智眾定
【現代漢語翻譯】 現代漢語譯本： 『部為八聚故，謂業（karma）、使（klesha）、智（jnana）、定（samadhi）、根（indriya）、大（mahat）、見（drishti）、雜（samskara）。』意思是說，一個『部』被分為八個部分，即業、煩惱、智慧、禪定、根、大、見解和雜項。文中說『根性道定』，『根性』就是指『根』，『道』就是指『智』，這裡只是簡略地列舉了三個，其餘的就像前面列出的那樣。《大智度論》中說：『問：八犍度（ashtagrantha）是誰造的？六分阿毗曇（abhidharma）是從哪裡來的？』答：佛（Buddha）在世時沒有這些。佛滅度后一百年，阿輸柯王（Ashoka）召集各位論師，因為意見不同而產生了不同的部派。其中有聰慧的人讀遍了三藏（tripitaka），想要解釋佛經，於是創作了八犍度。後來的弟子爲了後代的人，不能完全理解，於是創作了簡略的阿毗曇。最初創作這些的就是迦旃延（Katyayana）。』
『天親（Vasubandhu）』以下，接下來引用今論中的七功德、五示現等，來作為分章的例子。七功德指的是，論中說：『這個法門一開始的第一品就闡明了七種功德成就：一是序成就。二是眾成就。三是從『為諸菩薩說大乘經』開始，是欲說時至成就。如果說的是《無量義經》，那就是要說《法華經》的時候到了。四是從『說是經』開始，名為所說法隨順威儀住成就，因為入定的緣故，所以稱為威儀住。五是從放光開始，名為依止說因成就，因為放光，所以能看到其他國土在說法。六是從彌勒（Maitreya）疑念開始，名為大眾欲聞法現前成就，因為有疑問，所以才有回答，因此說是想要聽聞。七是從文殊（Manjushri）回答問題開始，名為答問成就。』論中說：『在序成就中，又有兩種，一是、一切法門中最殊勝的，就是『如是等』。』由此可知，論主完全認可整部經是最殊勝的法門，才指出『如是等』是一切法門中最殊勝的。一切法門指的就是佛陀一生的教法，不然怎麼解釋『一切』這個詞呢？既然在一生的教法中最為殊勝，就像《藥王品》中讚歎教法的文字一樣。下面的六種成就各有分節。五示現指的是，論中也說了五分：一是嘆法勝妙分。二是從『吾從成佛』開始，是嘆法師功德分。三是從『爾時眾中』開始，是智眾定
【English Translation】 English version: 『Because a division is eightfold, namely karma, klesha, jnana, samadhi, indriya, mahat, drishti, and samskara.』 This means that a 『division』 is divided into eight parts, namely karma, defilements, wisdom, concentration, faculties, the great, views, and aggregates. The text says 『faculties, nature, path, concentration,』 where 『faculties, nature』 refers to 『faculties,』 and 『path』 refers to 『wisdom.』 Only three are briefly listed here, and the rest are as listed before. The Mahaprajnaparamita-shastra says: 『Question: Who created the eight grantha? Where did the sixfold abhidharma come from?』 Answer: The Buddha did not have these. A hundred years after the Buddha's Parinirvana, King Ashoka gathered various teachers, and different schools arose due to differing opinions. Among them, some intelligent individuals read through the Tripitaka, wanting to explain the Buddhist scriptures, and thus created the eight grantha. Later disciples, for the sake of future generations, could not fully understand them, so they created a simplified abhidharma. The initial creator of these was Katyayana.』
Following 『Vasubandhu,』 the text next cites the seven merits and five manifestations from the current treatise as examples for dividing chapters. The seven merits refer to what the treatise says: 『This Dharma gate, in its very first chapter, elucidates the accomplishment of seven merits: first, the accomplishment of the introduction; second, the accomplishment of the assembly; third, starting from 『speaking the Mahayana sutra for the bodhisattvas,』 it is the accomplishment of the time being right for speaking. If the Infinite Meanings Sutra is being spoken, then it is the time for speaking the Lotus Sutra. Fourth, starting from 『speaking this sutra,』 it is called the accomplishment of the Dharma spoken being in accordance with dignified conduct, because of entering samadhi, it is called dignified conduct. Fifth, starting from emitting light, it is called the accomplishment of relying on the cause for speaking, because of emitting light, one can see other lands speaking. Sixth, starting from Maitreya's doubts, it is called the accomplishment of the assembly desiring to hear the Dharma being present, because there are questions, there are answers, hence it is said to be desiring to hear. Seventh, starting from Manjushri answering the questions, it is called the accomplishment of answering questions.』 The treatise says: 『In the accomplishment of the introduction, there are two kinds: first, the most excellent among all Dharma gates, which is 『thus and so.』 From this, it can be known that the author of the treatise fully acknowledges the entire sutra as the most excellent Dharma gate, and only then points out 『thus and so』 as the most excellent among all Dharma gates. All Dharma gates refer to the Buddha's teachings throughout his life; otherwise, how can the word 『all』 be explained? Since it is the most excellent among the teachings of a lifetime, it is like the text praising the teachings in the Medicine King chapter. The following six accomplishments each have their own sections. The five manifestations refer to what the treatise also says are five parts: first, the part praising the Dharma's excellence; second, starting from 『I have attained Buddhahood,』 it is the part praising the merits of the Dharma teacher; third, starting from 『at that time in the assembly,』 it is the wisdom assembly's concentration
疑分。四從佛告舍利弗去，定記分。五從舍利弗諸佛出五濁去，斷疑分。
「河西」下，正明分節。河西如本傳，江東瑤即吳興小山寺(具如別傳)。
「光宅轉細」者，如東安法師(唐東陽永安寺曠法師)講三論及《法華》等諸經，並著章疏。貞觀十三年正月十五日入滅，反屈三指，即第三果人也。著《法華疏》四卷。初云：自梁陳已來解釋《法華》，唯以光宅獨擅其美，后諸學者一概雷同。雲師雖往文藉仍存，吾鉆仰積年，唯見文句紛繁、章段重疊，尋其文義未詳旨趣。今對云義以研法實，大師專破，良有以也。故知云公望前轉繁，今家處中無彼二失，但存大旨不事繁碎。
「重氛」下，章安斥古。氛者，猛雪重霧也，能翳太虛之清氣，使三光隱而失曜。故碎亂分文，失經之大道，三軌隱而靡用。津者，濟渡處也。若細分碎段，非求經旨者所宜，如在歧道有問路者，不答問者所之，而廣譚逵經，故非問者之要。曇鸞，北齊人，斥云：細科經文如煙雲等為疾風所飏。飏者，風飛也。隱翳太虛雜礪等者，準彼應作條例字，謂科條如塵，或是轉其言借勢用語，非全同彼故。砂石精者曰砥(音止)、粗者曰礪，雜塵隨飏同其煙翳。
言「若過」等者，以此望古進退俱失，是則曇鸞亦未全許碎擘經
【現代漢語翻譯】 現代漢語譯本
疑分：第四部分從佛告舍利弗開始，是定記分。第五部分從舍利弗諸佛出於五濁開始，是斷疑分。 『河西』下，是正式標明分節。河西的情況如同本傳所記載，江東的瑤即是吳興小山寺（具體情況見其他傳記）。 『光宅轉細』指的是，像東安法師（唐朝東陽永安寺的曠法師）講解三論以及《法華經》等各種經典，並且撰寫了章疏。貞觀十三年正月十五日圓寂，手指反屈三個，是證得三果的聖人。他撰寫了《法華疏》四卷。一開始就說：自從梁陳以來解釋《法華經》，只有光宅法師的解釋最為出色，後來的學者都千篇一律地雷同。光宅法師雖然已經去世，但是他的著作仍然存在，我鉆研多年，只看到文句繁雜、章節段落重複，尋找其中的文義卻不明白旨趣。現在對照光宅法師的義理來研究《法華經》的真實含義，大師的專門破斥，確實是有原因的。所以知道光宅法師希望向前發展而變得繁瑣，現在的解經家處於中間位置，沒有光宅法師和後世學者的兩種缺失，只是保留大的宗旨而不追求繁瑣細碎。 『重氛』下，章安法師斥責古代的解經方法。『氛』指的是猛烈的雪和濃重的霧，能夠遮蔽太虛的清氣，使太陽、月亮、星星的光芒隱沒而失去光輝。所以，如果把經文碎亂地分割，就會失去經典的大道，使三軌（法身、報身、應身）隱沒而無法使用。『津』指的是渡河的地方。如果細緻地分割經文，不適合那些尋求經典旨意的人，就像在岔路口有問路的人，不回答問路者要去的地方，卻廣泛地談論道路的岔路，所以不是問路者所需要的。曇鸞（北齊人）斥責說：細緻地劃分經文就像煙雲一樣被疾風吹散。『飏』指的是風吹飛。『隱翳太虛雜礪等者』，按照他的意思應該寫作『條例』二字，意思是說科條就像塵土，或許是轉換了他的說法，借用他的氣勢和用語，並非完全相同。砂石精細的叫做『砥』，粗糙的叫做『礪』，混雜著塵土隨風飛揚，就像煙霧一樣遮蔽視線。 說到『若過』等，是用這種方法來看待古代的解經，無論是前進還是後退都失去了正確的方向，這樣看來，曇鸞法師也並沒有完全認可碎裂地分析經文。
【English Translation】 English version
Doubt Division: The fourth part, starting from 'The Buddha told Shariputra,' is the Determination and Prediction Division. The fifth part, starting from 'Shariputra, the Buddhas arise in the Five Defilements,' is the Severing Doubt Division. 'Below 'Hexi',' is the formal clarification of section divisions. The situation of Hexi is as recorded in the main biography. Yao of Jiangdong is Xiaoshan Temple in Wuxing (details in other biographies). 'Guangzhai excessively detailed' refers to how Dharma Master Dong'an (Kuang Dharma Master of Yong'an Temple in Dongyang during the Tang Dynasty) lectured on the Three Treatises and various sutras such as the Lotus Sutra, and also wrote commentaries. He passed away on the fifteenth day of the first month of the thirteenth year of the Zhenguan era, with three fingers bent backward, indicating he was a person who had attained the third fruit of Arhatship. He wrote a Commentary on the Lotus Sutra in four volumes. He initially stated: 'Since the Liang and Chen dynasties, in interpreting the Lotus Sutra, only Dharma Master Guangzhai's interpretations were outstanding. Later scholars all followed suit uniformly. Although Dharma Master Guangzhai has passed away, his writings still exist. I have studied them for many years, and I only see that the sentences are complicated, and the chapters and sections are repetitive. Searching for the meaning, I do not understand the main purpose. Now, comparing Guangzhai's meaning to study the true meaning of the Dharma, the master's specific refutation is indeed justified. Therefore, it is known that Guangzhai hoped to advance forward and became verbose. The current exegetes are in the middle position, without the two shortcomings of Guangzhai and later scholars, only retaining the main purpose and not pursuing trivial details.' 'Heavy Atmosphere' below, Dharma Master Zhang'an criticizes the ancient methods. 'Atmosphere' refers to heavy snow and thick fog, which can obscure the pure air of the great void, causing the light of the sun, moon, and stars to be hidden and lose their brilliance. Therefore, if the sutra is fragmented and divided in a chaotic manner, the great path of the sutra will be lost, and the three bodies (Dharmakaya, Sambhogakaya, Nirmanakaya) will be hidden and rendered useless. 'Ferry' refers to a place for crossing a river. If the sutra is divided into fine and fragmented sections, it is not suitable for those who seek the meaning of the sutra, just like at a crossroads, if someone asks for directions, one does not answer where the person asking is going, but instead talks extensively about the forks in the road, which is not what the person asking needs. Tanluan (of the Northern Qi Dynasty) criticized: 'Dividing the sutra into fine sections is like smoke and clouds being scattered by a strong wind.' 'Yang' refers to being blown away by the wind. 'Obscuring the great void with mixed grit, etc.,' according to his meaning, should be written as 'rules and regulations,' meaning that the rules are like dust, or perhaps he transformed his statement, borrowing his momentum and language, not entirely the same. Fine sand and stones are called 'whetstones,' coarse ones are called 'grindstones,' mixed with dust and flying with the wind, obscuring the view like smoke. Speaking of 'If excessive,' etc., using this method to view the ancient interpretation of the sutra, whether advancing or retreating, one loses the correct direction. In this way, Dharma Master Tanluan did not fully approve of analyzing the sutra in a fragmented manner.
文。廬山龍兩解，前云身方便等者，意云，自〈寶塔〉已前說權說實，亦以《法華》前權為言方便，至《法華》為言真實也。從〈寶塔〉下，古佛現全身、今佛集分身，古身命今身、今身詣古身，二身俱處塔，表法今古同，身方便也。壽量久成塵點尚倍，中間被拂伽耶非真，身真實也。道理必然，偏立成失，前可無身後豈無說，但依權實本跡，任運俱收身說，若但語身說則本跡事昏，但譚本跡乃身說自顯。故〈壽量〉中雲「或說己身，或說他身」，故身說具足。方便已下說必有身，何須致惑？第二釋中《玄》文廣破，以今二門各有因果故也。
「齊中興印」者，中興，寺名(具如別傳)。玄暢以跡門流通中〈達多〉、〈持品〉，及將本門〈壽量〉后流通中〈神力〉等，共為果分，果在本門。又分護持，護持即是流通異名，故不可也。
「又有師」去，此師意以正宗為體，但在跡正，不知卻以本門之正反為流通，而云受持功德，跡與昔教容可有同，本與前經一向永異，翻將永異混亂流通，故不可用。
有師四段，但合二三為正，甚符經文；但闕立本跡二門，各有三段意耳。其名既闕，義恐不周。光宅二十四段者，具在彼疏云云者，像氣之分散，如雲在天非可卒量也。意言下未說者尚多如雲，下去皆爾
【現代漢語翻譯】 現代漢語譯本：
文字。關於廬山龍兩解，前面說的『身方便等』，意思是說，從《寶塔品》之前所說的權說和實說，也是以《法華經》之前的權說作為方便之說，到了《法華經》才說是真實之說。從《寶塔品》開始，古佛顯現全身，現在的佛聚集分身，古佛的身命與現在的佛身，現在的佛身前往古佛身處，兩個佛身共同處於寶塔之中，這表明佛法在過去和現在是相同的，這是身方便。壽量品的久遠已經成就，即使是微塵的數量也還要加倍，中間被拂去的伽耶不是真身，這是身真實。道理必然如此，如果偏頗地設立就會造成缺失，前面可以沒有身後怎麼會沒有說法呢？只要依據權實本跡，自然而然地全部包含身說，如果只說身說，那麼本跡之事就會變得昏暗不明，如果只談本跡，那麼身說自然就會顯現。所以《壽量品》中說『或者說自己的身，或者說他人的身』，所以身說就完備了。方便品之後所說的必然有身，為什麼還要產生疑惑呢？第二種解釋中，《玄義》一文廣泛地破斥，因為現在這兩個門各有因果的緣故。
『齊中興印』，中興，是寺廟的名字（具體情況如其他傳記所述）。玄暢用跡門流通中的《提婆達多品》、《持品》，以及將本門《壽量品》之後的流通中的《神力品》等，共同作為果分，果在本門。又分出護持，護持就是流通的另一種說法，所以不可以這樣分。
『又有師』開始，這位法師的意思是以正宗為體，但只在跡門中求正，不知道反而以本門的正來作為流通，並且說受持的功德，跡門與過去的教義或許有相同之處，本門與之前的經典完全不同，反而將完全不同的內容混淆到流通之中，所以不可取。
有法師的四段論述，只是將第二段和第三段合併作為正宗，非常符合經文；只是缺少了建立本跡二門，各有三段的意思。因為名稱缺失，恐怕義理不夠周全。光宅的二十四段論述，全部都在他的疏文中，就像雲霧一樣分散，像天上的云一樣無法一下子測量。意思是說下面沒有說的內容還有很多像云一樣，下面都是這樣。
【English Translation】 English version:
Text. Regarding the two interpretations of Lushan Long, the previous statement 'body expedient means, etc.' means that the provisional and real teachings before the 'Treasure Tower' chapter are also based on the provisional teachings before the Lotus Sutra as expedient means, and only in the Lotus Sutra are they considered the real teachings. Starting from the 'Treasure Tower' chapter, the ancient Buddha manifests his whole body, the present Buddhas gather their manifested bodies, the ancient Buddha's life and the present Buddha's body, the present Buddha's body goes to the ancient Buddha's place, and the two bodies are together in the treasure tower, which shows that the Dharma is the same in the past and present, this is the body expedient means. The long duration of the Lifespan chapter has already been achieved, even the number of dust particles is doubled, and the Gaya that was brushed away in the middle is not the true body, this is the body reality. The principle is necessarily so, if it is established one-sidedly, it will cause deficiencies, how can there be no saying after the front can be without the back? As long as one relies on the provisional and real, root and branch, naturally all the body teachings are included. If only the body teachings are spoken, then the root and branch matters will become obscure and unclear. If only the root and branch are discussed, then the body teachings will naturally become apparent. Therefore, the Lifespan chapter says 'or speaking of one's own body, or speaking of another's body', so the body teachings are complete. After the expedient means chapter, what is said must have a body, why should there be any doubt? In the second explanation, the Profound Meaning text extensively refutes it, because these two gates now have their own causes and effects.
'Qi Zhongxing Seal', Zhongxing (Temple) is the name of a temple (the details are in other biographies). Xuanchang uses the Devadatta and Holding chapters in the provisional teaching circulation, and the Supernatural Powers chapter in the circulation after the Lifespan chapter of the original teaching, together as the fruit division, the fruit is in the original teaching. Also divided into protection and upholding, protection and upholding is another way of saying circulation, so it cannot be divided like this.
'Also, there is a teacher' starting, this teacher's intention is to take the orthodox teaching as the essence, but only seeks correctness in the provisional teaching, not knowing that instead the correctness of the original teaching is taken as the circulation, and says that the merit of upholding, the provisional teaching may have similarities with the past teachings, the original teaching is completely different from the previous scriptures, and instead confuses the completely different content into the circulation, so it is not acceptable.
The four paragraphs of the teacher only combine the second and third paragraphs as the orthodox teaching, which is very consistent with the scriptures; but it lacks the meaning of establishing the root and branch two gates, each with three paragraphs. Because the name is missing, I am afraid that the meaning is not complete. The twenty-four paragraphs of Guangzhai are all in his commentary, like the dispersion of elephant energy, like clouds in the sky that cannot be measured at once. The meaning is that there are still many things that have not been said below, like clouds, and it is all like this below.
。已下有列光宅分文者，多分與今大同小異。
「蘭菊」者，章安破計也。佛赴機說當時稱會，後代分節寄茲顯理，固執成諍進退俱非，縱有異同彼彼蘭菊，仍許得意者為言，縱不全違聖心，終是人之情見，若粗得通用，不須苦諍，恐失四益。《易》云「其臭如蘭」者，古人一向以氣為臭。
「天臺」者，章安對古，故別云也。天臺之名具如《止觀》記、今記等者，雖復兩存，且用初意，故云從前。
「問一經云何」等者？問意既存兩釋，問后何妨？所以二釋之中不專后釋者，以本正前立流通故，且一往耳。
「答中雲華嚴處處集眾」等者，處會具如《釋簽》所引，每一會處皆先序次正，以住處莊嚴義當於序。言「集眾」者，如〈妙嚴品〉、〈名號品〉、〈光明覺品〉及一一會，皆先集眾，意明一經具多別序。「阿含篇篇如是」者，此明一經多通序也。彼四《阿含》各合多小經以為一部，每一小經不出一紙半紙，唯《長阿含．遊行經》文獨有兩卷。又有大本經自為一卷，一一經首皆安五義。既以阿含而為通號，故以部內小經為篇。「大品前後付囑」者，明一經內有多流通，故第二卷中有〈累教品〉，為前付囑；第二十七有〈囑累品〉，為后付囑。準彼三經，二序何妨？言「不安五義」者，釋
【現代漢語翻譯】 以下列出光宅的章節劃分，其中大部分與現在的劃分大同小異。
『蘭菊』（Lán jú，蘭花和菊花）是章安（Zhāng ān）用來破除計較的說法。佛陀根據不同根器的眾生說法，在當時是恰當的，後人分章節是爲了藉此顯明道理。如果固執己見，爭論不休，前進或後退都是錯誤的。即使有差異，也如同蘭花和菊花，仍然允許領會其意的人來解釋，即使不完全違背佛陀的心意，終究還是人的主觀見解。如果大致可以通用，就不必苦苦爭論，以免失去四種利益。《易經》說『其臭如蘭』，古人一向以氣味為『臭』（xiù）。
『天臺』（Tiāntāi）是章安（Zhāng ān）針對古義而作的區分，所以特別說明。天臺（Tiāntāi）的名稱具體見於《止觀》（Zhǐ guān）的記錄和現在的記錄等，雖然兩種說法都存在，但這裡暫且採用最初的含義，所以說是『從前』。
『問一經云何』等，提問的意圖已經存在兩種解釋，提問之後再作解釋又有什麼妨礙呢？所以在兩種解釋中不專門採用后一種解釋，是因為根本上是先確立序分，然後才是流通分，這只是一種通常的說法。
『答中雲華嚴處處集眾』等，各處的集會情況見《釋簽》（Shì qiān）所引用的內容，每一次集會都先有次序和正宗分，用住處的莊嚴來表示序分。說『集眾』，如〈妙嚴品〉（Miào yán pǐn）、〈名號品〉（Míng hào pǐn）、〈光明覺品〉（Guāngmíng jué pǐn）以及每一次集會，都先有大眾聚集，意在說明一部經具有多種不同的序分。『阿含篇篇如是』，這是說明一部經具有多種共通的序分。四部《阿含經》（Āhán jīng）各自包含許多小經，組成一部，每一小經不超過一紙或半紙，只有《長阿含．**經》（Cháng Āhán. ** jīng）的文字獨有兩卷。又有大本經單獨成為一卷，每一經的開頭都安排五義。既然以《阿含經》（Āhán jīng）作為通稱，所以用部內的小經作為『篇』。『大品前後付囑』，說明一部經內有多種流通分，所以在第二卷中有〈累教品〉（Lěi jiào pǐn），作為前面的付囑；第二十七卷有〈囑累品〉（Zhǔ lěi pǐn），作為後面的付囑。參照那三部經，有兩種序分又有什麼妨礙呢？說『不安五義』，是解釋
【English Translation】 The following lists the chapter divisions of Guangzhai, most of which are largely the same as the current divisions.
'Lán jú' (蘭菊, orchids and chrysanthemums) is a saying used by Zhang'an (章安) to break through attachments. The Buddha spoke according to the different capacities of sentient beings, which was appropriate at the time. Later generations divided the chapters in order to clarify the principles. If one is stubborn and argues endlessly, advancing or retreating is wrong. Even if there are differences, they are like orchids and chrysanthemums, and those who understand the meaning are still allowed to interpret them. Even if it does not completely violate the Buddha's intention, it is ultimately a subjective view of people. If it can be generally used, there is no need to argue bitterly, lest you lose the four benefits. The I Ching says 'Its odor is like an orchid,' and the ancients always used 'odor' (臭, xiù) to mean 'fragrance'.
'Tiāntāi' (天臺) is a distinction made by Zhang'an (章安) in response to the ancient meaning, so it is specially explained. The name of Tiāntāi (天臺) is specifically found in the records of Zhǐ guān (止觀) and the current records, etc. Although both statements exist, the initial meaning is temporarily adopted here, so it is said to be 'from the past'.
'Asking what a sutra is like', etc., the intention of the question already exists in two interpretations, so what is the harm in making an explanation after the question? Therefore, the latter explanation is not specifically adopted among the two explanations, because fundamentally, the preface is established first, and then the transmission section. This is just a common saying.
'The answer says that the Avatamsaka Sutra gathers the masses everywhere', etc., the gatherings in various places can be found in the content quoted in Shì qiān (釋簽). Each gathering first has an order and the main teaching, and the adornment of the dwelling place is used to represent the preface. Saying 'gathering the masses', such as the Wonderful Adornments Chapter (妙嚴品, Miào yán pǐn), the Names Chapter (名號品, Míng hào pǐn), the Light and Awakening Chapter (光明覺品, Guāngmíng jué pǐn), and each gathering, the masses gather first, intending to illustrate that a sutra has many different prefaces. 'The Agamas are like this chapter by chapter', this illustrates that a sutra has many common prefaces. The four Agama Sutras (Āhán jīng) each contain many small sutras, forming a part. Each small sutra does not exceed one or half a sheet of paper. Only the text of the Long Agama. ** Sutra (長阿含. ** jīng) alone has two volumes. There are also large sutras that become a single volume, and the five meanings are arranged at the beginning of each sutra. Since the Agama Sutra (Āhán jīng) is used as a general term, the small sutras within the part are used as 'chapters'. 'The Great Perfection of Wisdom Sutra has entrustments before and after', indicating that there are many transmission sections within a sutra, so in the second volume there is the Accumulated Teachings Chapter (累教品, Lěi jiào pǐn) as the previous entrustment; in the twenty-seventh volume there is the Entrustment Chapter (囑累品, Zhǔ lěi pǐn) as the later entrustment. Referring to those three sutras, what is the harm in having two prefaces? Saying 'not arranging the five meanings' is to explain
伏難。難云：若爾，何不同彼《阿含》？今本門亦安如是等耶？釋意者，雖申今經本門非首，然須更釋《阿含》之妨，《阿含》多通序，本門亦應然，然《阿含》兼別經是故非次首，亦得安五事。今經同一經故但別無通，是故但以《華嚴》為例。故《阿含》緣起各別，今經緣起不殊，是故本門不安五義。「跡門但單流通」者，以跡望本、以本例跡，本門非首但安別序，跡門非后但單流通，故但有勸持、無囑累也。故從〈法師〉至〈安樂行〉，凡有五品，明弘經福深以勸流通。若本門中先以滅后五品去三品半為勸持流通，從〈神力〉去凡有八品，明囑累流通，跡門之後經既未竟，非流通、次未須付囑。言「云爾」者，如后消文。
言帖釋者，但今通途消經尚異諸見，況法華部又異諸經，故一一句四意消釋，仍恐後來不達四意，預為四重消釋四意。言「得意」者，至消文時，或四釋不備但存一二，餘者比知。
次釋四意所以中初問意者，若略但一廣應無量，既非廣略二途不成。匪者非也。何故唯作此四釋耶？
答中一文具有二意，一者總明四義所以，二明四中一一所以，兩義鹹得以為處中，一者唯四不多不少。次「因緣」下，明一一不失不差，故一雖處中仍須至四，四攝義足故不須過；假使過此攝在四
【現代漢語翻譯】 伏難。難云：如果這樣，為什麼和那些《阿含經》（Āgama，早期佛教經典）不同呢？現在的本門也應該像《阿含經》那樣安排嗎？解釋的人認為，雖然說明了現在的《法華經》本門不是放在最前面，但還需要進一步解釋《阿含經》的妨礙。《阿含經》大多有通序，本門也應該有通序，然而《阿含經》兼有別經，因此不是依次放在最前面，也可以安立五事（五種序分）。現在的《法華經》是同一部經，因此只有別序而沒有通序，所以只以《華嚴經》（Avataṃsaka Sūtra）為例。因此，《阿含經》的緣起各有不同，現在的《法華經》的緣起沒有差別，所以本門不安立五義。「跡門只是單獨流通」的意思是，以跡門對照本門，以本門為例跡門，本門不是放在最前面，只是安立別序，跡門不是放在最後面，只是單獨流通，所以只有勸持品，沒有囑累品。因此，從〈法師品〉（Dharmācārya）到〈安樂行品〉（Sukhavihāra），總共有五品，說明弘揚此經的福德深厚，以此勸勉流通。如果在本門中，先以滅后五品去掉三品半作為勸持流通，從〈神力品〉（Adhbhūta）開始，總共有八品，說明囑累流通，跡門之後經文既然還沒有結束，不是流通，其次還沒有到付囑的時候。說『云爾』的意思，如同後面消文時所說。
說到帖釋，只是現在通常解釋經文的方法尚且不同於各種見解，更何況《法華經》這部經又不同於其他經典，所以一句一句用四種意思來解釋，仍然擔心後來的人不理解這四種意思，預先用四重來解釋這四種意思。說到『得意』，到消文的時候，或許四種解釋不完備，只保留一兩種，其餘的可以類比得知。
接下來解釋四種意思的原因，首先是問意，如果簡略就只有一種，如果廣說就應該有無量種，既然不是簡略和廣說這兩種途徑，就不能成立。匪，就是非的意思。為什麼只作這四種解釋呢？
回答中一文具有兩種意思，一是總的說明四種意思的原因，二是說明四種意思中每一種意思的原因，兩種意思都可以作為處中，一是隻有四種，不多也不少。其次，『因緣』下面，說明每一種意思都不失誤不差錯，所以一種雖然處中，仍然需要達到四種，四種攝取義理足夠，所以不需要超過；假使超過這四種，也包含在這四種之中。
【English Translation】 Venerable, a difficulty. The difficulty states: 'If that's the case, why is it different from those Āgamas (early Buddhist scriptures)? Should the current Original Gate (本門) also be arranged like the Āgamas?' Those who interpret it believe that although it is explained that the current Original Gate of the Lotus Sūtra (法華經) is not placed at the beginning, it is still necessary to further explain the hindrance of the Āgamas. The Āgamas mostly have a general introduction (通序), and the Original Gate should also have a general introduction. However, the Āgamas also include separate scriptures (別經), so they are not placed at the beginning in order, and the five matters (fivefold introduction) can also be established. The current Lotus Sūtra is the same scripture, so it only has a specific introduction (別序) and no general introduction. Therefore, it only takes the Avataṃsaka Sūtra (華嚴經) as an example. Therefore, the arising (緣起) of each Āgama is different, and the arising of the current Lotus Sūtra is not different, so the Original Gate does not establish the five meanings. 'The Traces Gate (跡門) is only circulated separately' means that, comparing the Traces Gate with the Original Gate, and taking the Original Gate as an example for the Traces Gate, the Original Gate is not placed at the beginning, only establishing a specific introduction, and the Traces Gate is not placed at the end, only circulating separately, so there are only exhortation chapters (勸持品) and no entrustment chapters (囑累品). Therefore, from the 'Teacher of the Dharma' (Dharmācārya) chapter to the 'Peaceful Practices' (Sukhavihāra) chapter, there are a total of five chapters, explaining the profound merit of propagating this scripture, thereby encouraging circulation. If in the Original Gate, first taking the five chapters after the extinction and removing three and a half chapters as exhortation and circulation, starting from the 'Supernatural Powers' (Adhbhūta) chapter, there are a total of eight chapters, explaining the entrustment and circulation. Since the text after the Traces Gate has not yet ended, it is not circulation, and secondly, it is not yet time for entrustment. Saying 'thus' (云爾) means, as explained in the subsequent commentary.
Speaking of detailed explanations, the current common methods of interpreting scriptures are already different from various views, let alone the Lotus Sūtra, which is different from other scriptures. Therefore, each sentence is explained with four meanings, still worrying that later people will not understand these four meanings, and preemptively using four layers to explain these four meanings. Speaking of 'understanding the meaning' (得意), when commenting on the text, perhaps the four explanations are not complete, only one or two are retained, and the rest can be known by analogy.
Next, explaining the reason for the four meanings, first is the question of meaning. If it is brief, there is only one, if it is extensive, there should be countless. Since it is not the two paths of brief and extensive, it cannot be established. 'Fei' (匪) means 'not'. Why only make these four explanations?
The answer in one passage has two meanings. One is to generally explain the reason for the four meanings, and the other is to explain the reason for each of the four meanings. Both meanings can be regarded as being in the middle. One is that there are only four, no more and no less. Secondly, below 'cause and condition' (因緣), it explains that each meaning is not mistaken and not wrong, so although one is in the middle, it still needs to reach four. The four encompass enough meaning, so there is no need to exceed; if it exceeds these four, it is also included in these four.
義，故四及一併名處中。如十妙等，一一妙中亦具四意，十亦入四猶名處中，今只須此四，故得名中，故初意云廣則等也。若無初意尚不殊外計，況因緣語通通於一化，始自地獄終乎佛界，中間頓漸若教若味，故須知今大事四悉非余感應，開顯四悉一道無外，久遠四悉諸經所無，觀心四悉一觀遍收，人理等四準說可見。以此四悉通於始末，約教等三亦須遍述，意則可知。若無次意不辨偏小，故以四八簡開廢等，望昔部教今方真實，一切能詮無復異稱，故須明之以彰妙典，無第三意誰知迥出。一期教中所譚身土，中間今日無非跡施，指彼大通猶如信宿，先愚密教復迷跡身，至此方袪守株尚昧，無第四意將何以辨能詮教功？將何以為久成行本？故一一句入心成觀。故云「觀與經合非數他寶」。方知《止觀》一部是法華三昧之筌罤。若得此意方會經旨，總斯四義方可略顯一部旨歸。故云「略則意不周」，當知二三尚略，一何能逮？處中至四令義易了，故一一句得斯四義，則使句句咸異諸教，則《法華》之義誠為不難，故云易了。
次「因緣」下，明一一別釋，于中初是因緣；次「若十方」下，是約教；次「若應機」下，是本跡；次「若尋」下，是觀心。初因緣者，初文正釋，始從如是終至而去，無非真實感應道交，故
知今經感應妙也。《法華》已前小及鈍根一向無機，理是而迷故名雖近，機生未契故云不見。慈亙始末名善根力，事理不同故名為遠。無謀而會故云自通。故爾前感應妙道未交，諸部異同教主優劣、被物漸頓施設不同，一一無非感應意也。雖通名感應，顯益未周；雖通名四悉，淺深差別。若兼若獨盈縮不馴，來至《法華》方成一味。言無機者，反以昔無而釋今有。
「慈善根」下，正明今感故有，今應舉遠而通明時不差，無緣慈遍何擇遠近？但無機謂遠、有感必通，諸佛不來、眾生不往，機應相稱故曰道交。慈善根力者，相通事別，其事略如《止觀》第六記引《大經》十四〈梵行品〉，諸佛神變皆慈為本，故一切法皆由慈立。故經云「若有人問誰是一切法之根本，當言慈是」。故以感應攝一切法。
次「夫眾生」下，疑問意者，既云四義乃曰處中，只因緣一義尚機眾應眾，其義更廣，何名處中？義似過四，故云更也。所言眾者，即五乘九界等也。
次「大經」下，答意者，四尚處中，一廣何爽？故事廣義中亦名處中，故引《大經》，門雖無量神通攝盡，神通即是應之異名，對感即名，感應故也。然神通之名義兼大小，感應之稱唯局在大，大中通於地住已上，今此正當極果用也。故神通之稱一名攝諸
【現代漢語翻譯】 現代漢語譯本 知今經的感應非常微妙。《法華經》（Lotus Sutra）之前，對於小乘和鈍根之人，一直沒有機會接受佛法，這是因為他們的根器和佛理不相應，所以雖然佛法很近，但因為機緣未成熟，所以說『不見』。慈悲貫穿始終，這被稱為善根的力量，因為事相和道理不同，所以稱為『遠』。不假思索就能領會，所以說『自通』。因此，之前的感應妙道沒有交融，各部經典的異同，教主的優劣，度化眾生的方式是漸悟還是頓悟，這些施設的不同，無一不是感應的體現。雖然都稱為感應，但顯現的利益並不圓滿；雖然都稱為四悉檀（Four kinds of audiences），但有深淺差別。或兼或獨，盈滿或虧缺，都不協調，直到《法華經》才成為一體。說沒有機緣，反而是用過去的沒有來解釋現在的有。 『慈善根』之後，正是說明現在有感應，現在有迴應，舉遠也能通達，說明時機沒有差錯，無緣大慈遍及一切，為何要選擇遠近呢？只是說沒有機緣就是遠，有感應就必然能通達，諸佛不來，眾生不去，機緣和感應相互對應，所以說『道交』。慈善根的力量，是相通而事有別，這件事大概就像《止觀》（Mahayana-samatha-vipassana）第六卷記載引用的《大般涅槃經》（Mahayana Nirvana Sutra）第十四〈梵行品〉（Pure Conduct）所說，諸佛的神通變化都是以慈悲為根本，所以一切法都是由慈悲而建立。所以經中說『如果有人問誰是一切法的根本，應當說慈悲是』。所以用感應來統攝一切法。 其次，『夫眾生』之後，是疑問的意思，既然說四義乃是處中，僅僅因緣一義尚且機眾應眾，它的意義更加廣泛，為何稱為處中？意義好像超過了四義，所以說『更也』。所說的眾，就是五乘（Five Vehicles）、九界（Nine realms）等。 其次，『大經』之後，是回答的意思，四義尚且處中，一義廣泛又有什麼妨礙呢？所以說事相廣泛，義理居中，也稱為處中，所以引用《大般涅槃經》，法門雖然無量，但神通全部包含其中，神通就是應的別名，對應感就是應，所以是感應。然而神通的名稱，意義兼顧大小，感應的稱謂只侷限於大乘，大乘中通於地住（Bhumi-avastha）以上，現在這裡正是極果的作用。所以神通的稱謂，一個名稱就包含了所有。
【English Translation】 English version The responsiveness of the present sutra is wonderfully subtle. Before the Lotus Sutra (法華經), there was no opportunity for those of the Small Vehicle and those of dull faculties, because their faculties were not in accord with the principles of the Dharma. Therefore, although the Dharma was near, it was said that they 'did not see' because the opportunity had not yet matured. Compassion pervades from beginning to end, which is called the power of good roots (善根). Because phenomena and principles are different, it is called 'far'. To understand without deliberation is called 'self-penetrating' (自通). Therefore, the subtle paths of responsiveness before this were not in harmony. The differences and similarities of various scriptures, the superiority and inferiority of the teachers, the gradual or sudden methods of converting beings, and the differences in these provisions, are all manifestations of responsiveness. Although all are called responsiveness, the manifested benefits are not complete; although all are called the Four Kinds of Audiences (四悉檀), there are differences in depth. Whether combined or separate, full or deficient, they are not coordinated until they become one taste in the Lotus Sutra. To say there is no opportunity is to use the past absence to explain the present existence. After 'good and compassionate roots' (慈善根), it is precisely explained that there is responsiveness now, and there is response now. To extend to the far and yet be able to penetrate shows that the timing is not off. Universal great compassion without conditions, why choose near or far? It is only said that without opportunity is far, and with responsiveness there will surely be penetration. The Buddhas do not come, and sentient beings do not go; opportunity and response correspond to each other, so it is said 'the paths intersect' (道交). The power of good and compassionate roots is that they are interconnected but the affairs are different. This matter is roughly like what is recorded in the sixth volume of Mahayana-samatha-vipassana (止觀) quoting the fourteenth chapter, Pure Conduct (梵行品), of the Mahayana Nirvana Sutra (大般涅槃經), that the miraculous transformations of all Buddhas are based on compassion, so all dharmas are established by compassion. Therefore, the sutra says, 'If someone asks who is the root of all dharmas, one should say that compassion is.' Therefore, all dharmas are encompassed by responsiveness. Next, after 'Now sentient beings' (夫眾生), the meaning is a question. Since it is said that the four meanings are in the middle, and the single meaning of conditions alone already involves many opportunities and responses, its meaning is even broader, so why is it called being in the middle? The meaning seems to exceed the four meanings, so it is said 'moreover' (更也). The 'many' (眾) referred to are the Five Vehicles (五乘), the Nine Realms (九界), etc. Next, after 'Great Sutra' (大經), the meaning is an answer. If the four meanings are still in the middle, what is the harm in one meaning being broad? Therefore, it is said that the phenomena are broad, and the principle is in the middle, which is also called being in the middle. Therefore, the Mahayana Nirvana Sutra is quoted. Although the Dharma doors are limitless, all supernatural powers are encompassed. Supernatural power is another name for response, corresponding to feeling is response, so it is responsiveness. However, the name of supernatural power encompasses both large and small, while the term responsiveness is limited to the Great Vehicle. In the Great Vehicle, it is accessible from the stage of Bhumi-avastha (地住) and above, and now this is precisely the function of the ultimate fruit. Therefore, the name of supernatural power encompasses all in one name.
，尚得名略，義非廣略豈不處中？能應既然，所應準此，故設應雖眾不過於慈，求脫雖多詎出於感，故感應二字處中明矣。
次「若十方」下，約教中先舉廣出妨；次「今論」下，釋出處中。初出妨者，感應二名雖即處中，通論化事，十方六塵教法彌廣，是則約教處中不成。次釋者，今論娑婆唯稟聲教，雖有顯密若開若廢，望彼諸土亦名處中，是則令前聲教感應處中更明。「則甘露門開」者，則言乃表唯聲益故，實相為甘露，諸教為其門，門無開閉、理非通塞，此土入者不假余塵，由之通理故曰門開。言「依教」者，應云聲教，但是言略，雖有滅后色經，乃至名句行蘊所攝，凈名香飯及以法行思惟悟等，並以金口聲教為本，不少不多故云明矣。
約本跡者，亦先舉廣辨妨；次「從須置指」下，釋出處中；次「故肇」下，引肇證成。初文者，應機舉前因緣，設教舉前約教，機多教異其跡必廣，當知本跡不名處中。若準門開之言，則唯圓處中，已如前說，今將本望跡中間今日，聲教感應開已復施，廢竟還設故云權實。一代尚廣況實成后，中間施化對機差別。言「淺深」者，權實理定、淺深義通，故重言之。次明處中者，前以聲教望于感應，故將娑婆而對十方，則娑婆聲教處中義足。今欲論一本故卻對多跡，跡
【現代漢語翻譯】 （雖然）尚且能夠略微瞭解名稱，但如果義理不是既廣大又簡略，怎麼能說是處中呢？（佛）能夠應機施教既然是這樣，那麼所應之法也應以此為準則，所以說，所設之教雖然眾多，也不過是爲了慈悲；眾生求得解脫雖然很多，也不會超出感應的範圍。所以說，感應二字是處中之道的明顯體現。
接下來，在『若十方』之後，是從教法的角度，先提出廣大來妨礙處中之義；接下來，在『今論』之後，解釋處中之義。首先，提出妨礙之處在於，感應二名雖然是處中，但通論教化之事，十方世界、六塵境界的教法非常廣大，這樣看來，從教法的角度來說，處中之義就不能成立。其次，解釋處中之義在於，現在所說的娑婆世界，只是稟承聲教，雖然有顯教和密教，有開顯和廢止，但相對於其他國土來說，也算是處中，這樣就使得前面所說的聲教感應的處中之義更加明顯。『則甘露門開』的意思是，『則』字表明只是因為聲音的利益，實相是甘露，各種教法是甘露之門，門沒有開閉之分，真理沒有阻塞不通之理，此土的眾生進入真理之門，不需要藉助其他塵境，通過聲教就能通達真理，所以說是門開。說到『依教』，應該說是『依聲教』，這裡只是省略了『聲』字。雖然有佛滅度后所說的色經，乃至名句行蘊所攝的法門，以及《維摩經》中的香飯和以法修行、思惟悟道等，都是以佛的金口聲教為根本，不多也不少，所以說是很明顯了。
從本跡的角度來說，也是先提出廣大來辨析妨礙；接下來，在『從須置指』之後，解釋處中之義；接下來，在『故肇』之後，引用僧肇的觀點來證明處中之義。首先，應機施教是根據之前的因緣，設立教法是根據之前的約教，眾生的根機多，教法也不同，那麼佛的示現（跡）必然是廣大的，應當知道，本跡不能說是處中。如果按照『甘露門開』的說法，那麼只有圓教才是處中，這已經在前面說過了。現在將根本（本）與示現（跡）相對比，中間的今日，聲教感應，開顯之後又施行，廢止之後又重新設立，所以說是權巧和真實。佛的一代教化尚且是廣大的，更何況是真實成就之後呢？中間的施化是針對眾生的根機而有所差別的。說到『淺深』，權巧和真實是道理上的確定，淺顯和深奧是義理上的通達，所以重複說一遍。接下來，說明處中之義，前面是以聲教來對應感應，所以將娑婆世界與十方世界相對比，那麼娑婆世界的聲教就足以體現處中之義。現在要論述一本，所以反過來對應多種示現（跡），示現（跡）
【English Translation】 Even if one can grasp the names slightly, if the meaning is neither vast nor concise, how can it be considered 'being in the middle' (chuzhong)? Since the Buddha's ability to respond to beings' needs is such, the teachings should also adhere to this principle. Therefore, although the teachings are numerous, they are all for the sake of compassion; although beings seek liberation in many ways, they do not go beyond the scope of 'response' (ganying). Thus, the two words 'response' clearly demonstrate the principle of 'being in the middle'.
Next, after 'If the ten directions,' it is from the perspective of the teachings, first raising the vastness to obstruct the meaning of 'being in the middle.' Next, after 'Now discussing,' it explains the meaning of 'being in the middle.' First, the obstruction is raised by stating that although the two names 'response' are 'being in the middle,' generally speaking, the teaching affairs, the teachings of the ten directions and the six sense objects are very vast. In this view, the meaning of 'being in the middle' cannot be established from the perspective of the teachings. Second, the explanation of 'being in the middle' is that the Saha world (Suo Po Shijie) now only receives the teachings of sound. Although there are exoteric and esoteric teachings, and there are manifestations and abandonments, compared to other lands, it is also considered 'being in the middle.' This makes the previous meaning of 'being in the middle' of the teachings of sound and response even clearer. 'Then the gate of nectar opens' means that the word 'then' indicates that it is only because of the benefit of sound. Reality (shixiang) is nectar, and the various teachings are the gate of nectar. The gate has no opening or closing, and the truth has no obstruction. Beings in this land enter the gate of truth without relying on other realms of dust. They can understand the truth through sound teachings, so it is said that the gate opens. When it comes to 'relying on teachings,' it should be 'relying on sound teachings,' but here the word 'sound' is omitted. Although there are teachings of form after the Buddha's passing, and even the teachings encompassed by name, phrase, action, and aggregates, as well as the fragrant rice in the Vimalakirti Sutra (Jing Ming) and the practice of Dharma, contemplation, and enlightenment, they are all based on the Buddha's golden mouth sound teachings, neither more nor less, so it is said to be clear.
From the perspective of the fundamental and the manifested (benji), it is also first raising the vastness to analyze the obstruction. Next, after 'From needing to place the finger,' it explains the meaning of 'being in the middle.' Next, after 'Therefore, Zhao,' it quotes Sengzhao's (Seng Zhao) view to prove the meaning of 'being in the middle.' First, responding to beings' needs is based on previous causes and conditions, and establishing teachings is based on previous agreements on teachings. If beings' capacities are many and the teachings are different, then the Buddha's manifestations (ji) must be vast. It should be known that the fundamental and the manifested cannot be said to be 'being in the middle.' If according to the saying 'the gate of nectar opens,' then only the perfect teaching (yuanjiao) is 'being in the middle,' which has already been said before. Now, comparing the fundamental (ben) with the manifested (ji), in the middle, today, the teachings of sound and response, after manifesting, are practiced again, and after abandoning, are re-established, so it is said to be expedient and real. The Buddha's one lifetime of teachings is already vast, let alone after the real accomplishment? The expedient teachings in the middle are different depending on the beings' capacities. When it comes to 'shallow and deep,' expediency and reality are certain in principle, and shallowness and depth are accessible in meaning, so it is repeated. Next, explaining the meaning of 'being in the middle,' previously, sound teachings were used to correspond to response, so the Saha world was compared to the ten directions, then the sound teachings of the Saha world are sufficient to embody the meaning of 'being in the middle.' Now, to discuss the one fundamental, it is reversed to correspond to the many manifestations (ji), the manifestations (ji)
多雖廣如指一月眾影自歸，豈以能指四指有四，令所指一月非一？故置跡尋本處中明矣。次引肇者，但借其言不用其事。肇用融公九轍，九轍未當，引者如何？故彼本跡無生轍云「多寶不滅、釋迦不生，多寶本也、釋迦跡也。本不滅、跡不生，不生不滅本跡雖殊不思議一。」豈得以多寶之本，垂於釋迦之跡？若借彼顯今，以久為本、望今為跡，本跡雖殊不思議一也。
次明觀心者，亦先舉廣辨失；次但觀下，正明處中。初尋跡等言語前三意，有解無行何益自他？跡遍十方故名為廣，本指最初故名為高，徒尋他果之高廣，何益己因之該深？若以信行為乘，及知常住遠壽，尋他高廣有何不可？但設教顯本本令契理，故不契理名數他寶。《華嚴》經偈具如《止觀》記及《釋簽》，但觀心故，達己心之高深，見己本也；以理攝故，達己心之該廣，見己跡也。一念心起徹實相底故名為高，具足諸法故名為廣。又即權而實故名為高，即實而權故名為廣。若非此觀但感前三應，則教下須開、果權須廢，故教被會名為有窮，權觀須改機非妙感，是故機成親能有感，觀成入位己利非他，是故觀心具上三意，況入位有本、垂跡設教，三義具足何得不用？故觀心處中，雖則四意展轉相生，以前前為廣、後後為中，但存當分皆名中故。故
【現代漢語翻譯】 現代漢語譯本：即使眾多事物像指向同一個月亮的眾多手指和影子一樣，各自迴歸本源，難道能因為用來指月亮的四根手指有四個，就說所指的那個月亮不是唯一的嗎？所以，捨棄表象去追尋根本，處在事物的中道，這道理就顯而易見了。接下來引用僧肇的觀點，只是借用他的言論，而不是採用他的事例。僧肇使用了鳩摩羅什的『九轍』理論，但『九轍』並不恰當，引用它的人又該如何理解呢？所以，他的本和跡的無生之轍說：『多寶如來不滅，釋迦牟尼佛不生，多寶是本，釋迦是跡。本不滅，跡不生，不生不滅，本和跡雖然不同，但不可思議地合一。』 難道能把多寶如來的本，依附於釋迦牟尼佛的跡嗎？如果借用他的理論來闡明現在的情況，以久遠為本，以現在為跡，本和跡雖然不同，但不可思議地合一。 接下來闡明觀心，也是先廣泛地辨析其中的缺失；然後只觀察當下，真正闡明處於中道。最初追尋表象等等言語的前三種意思，只有理解而沒有行動，對自身和他人有什麼益處呢？表象遍佈十方，所以稱為『廣』（guang，廣泛）；根本指向最初，所以稱為『高』（gao，高遠）。只是追尋他人果報的高遠和廣大，對自身因地的該攝和深刻有什麼益處呢？如果以信心和行為作為乘載，並且知道常住和遠壽，追尋他人高遠和廣大又有什麼不可以呢？只是設立教法來顯明根本，使根本契合真理，所以不契合真理的名相只是他人的寶藏。《華嚴經》的偈頌具體內容如同《止觀》記和《釋簽》中所記載的。只是觀照內心，通達自己內心的高遠和深刻，就能見到自己的根本；用真理來攝持，通達自己內心的該攝和廣大，就能見到自己的表象。一念心生起，徹達實相的根底，所以稱為『高』，具足一切諸法，所以稱為『廣』。又，即權巧而歸於真實，所以稱為『高』，即真實而施設權巧，所以稱為『廣』。如果不是這樣的觀照，只是感應前三種應身，那麼教法下需要開顯，果報的權巧需要廢除，所以教法被會歸就稱為有窮盡，權巧的觀照需要改變，根機不是微妙的感應。因此，根機成熟，親自能夠有所感應，觀照成就，進入果位，自身得利而不是利益他人。所以，觀心具足以上三種意思，何況進入果位有根本，垂示表象設立教法，三種意義都具備，怎麼能不用呢？所以，觀心處於中道，雖然四種意思輾轉相生，以前面的為『廣』，後面的為『中』，但儲存當下的分位，都稱為『中』（zhong，中道）。
【English Translation】 English version: Even though numerous things are like the many fingers and shadows pointing to the same moon, each returning to its source, can it be said that the moon being pointed to is not unique just because the four fingers used to point to it are four? Therefore, abandoning appearances to seek the root, being in the middle way of things, this principle is self-evident. Next, quoting Zhao (Sengzhao), it is only borrowing his words, not adopting his example. Zhao used Kumarajiva's 'Nine Tracks' theory, but the 'Nine Tracks' are not appropriate, so how should the person quoting it understand it? Therefore, his track of non-birth of the root and trace says: 'The Tathagata Many Treasures (Prabhutaratna) does not perish, Shakyamuni Buddha does not arise, Many Treasures is the root, Shakyamuni is the trace. The root does not perish, the trace does not arise, non-arising and non-perishing, the root and trace are different but inconceivably one.' How can the root of Many Treasures be attached to the trace of Shakyamuni? If we borrow his theory to clarify the present situation, taking the distant past as the root and the present as the trace, the root and trace are different but inconceivably one. Next, clarifying the contemplation of the mind, it is also first broadly analyzing the deficiencies within it; then only observing the present moment, truly clarifying being in the middle way. Initially, seeking after appearances and so on, the first three meanings of the words, having only understanding without action, what benefit is there to oneself and others? Appearances pervade the ten directions, so it is called 'broad' (guang, vast); the root points to the beginning, so it is called 'high' (gao, lofty). Merely seeking after the height and breadth of others' fruits, what benefit is there to the comprehensiveness and depth of one's own causes? If faith and practice are taken as a vehicle, and one knows permanence and long life, what is wrong with seeking after the height and breadth of others? It is only establishing teachings to reveal the root, making the root accord with truth, so names and numbers that do not accord with truth are merely the treasures of others. The verses of the Avatamsaka Sutra are as detailed in the records of Zhi Guan and Shi Qian. Only contemplating the mind, penetrating the height and depth of one's own mind, one can see one's own root; using truth to embrace, penetrating the comprehensiveness and breadth of one's own mind, one can see one's own trace. A single thought arises, thoroughly reaching the bottom of reality, so it is called 'high', fully possessing all dharmas, so it is called 'broad'. Also, transforming the provisional into the real, so it is called 'high', transforming the real to establish the provisional, so it is called 'broad'. If it is not such contemplation, but only responding to the first three response bodies, then the teachings below need to be revealed, the provisional of the fruits needs to be abolished, so the teachings being gathered together is called having an end, the provisional contemplation needs to be changed, the capacity is not a subtle response. Therefore, when the capacity is mature, one can personally have a response, when contemplation is accomplished, one enters the position, benefiting oneself rather than benefiting others. Therefore, contemplation of the mind possesses the above three meanings, moreover, entering the position has a root, showing traces establishes teachings, all three meanings are complete, how can it not be used? Therefore, contemplation of the mind is in the middle way, although the four meanings arise in turn, taking the former as 'broad' and the latter as 'middle', but preserving the present division, all are called 'middle' (zhong, middle way).
此四意從事名殊，應以後後轉入前前，總而論之不逾感應。但初名感應者，且舍通從別，以無下三粗妙莫辨，是故四悉淺深未分，故得聲教方辨感應權實不等，會歸圓極教之功也。雖知圓極並在今經，猶覆久成而迷其本，若拂跡應咸由本垂，開跡中感應，即本地感應，本跡只是一妙高廣，雖知高廣機成由觀，觀成有感真感應也。故知感應通貫下三，況復一一展轉相攝，理雖相攝事必甄分。
「三引證」者，初證感應；「又云」下，證教相；「壽量」下，證本跡；「譬喻」下，證觀心。初文先引，「若人天」下，釋。初言因緣者，即感應之別名，名異義同故得為證，但因緣名通不局能所，故《止觀》第一云：「或因於聖、緣于凡，或因於凡、緣于聖，縱無強弱亦可互為。何者？從機則機親而應疏，從應則應親而機疏，故使更互受名不同。」但感應之名不可互立，大事因緣雖在跡門，據理應須雙指本跡，但佛出世正為顯實，故且從跡。又復讓下本跡故也。釋中先舉非；次「實相」下，顯是。初舉非中所以不簡三教菩薩，唯斥人天小乘者，具如《玄》文。從難從要，下去例然。言「不成機感」者，非今經之廣博實相因緣故也。次顯是中，既以實相一大對簡小理，其義即足，故不暇開等兼等簡之，既得云大亦應云深。言
【現代漢語翻譯】 現代漢語譯本：這四種意圖的運作方式名稱各不相同，應該以後面的意圖逐漸轉入前面的意圖，總的來說不超過感應的範疇。但最初名為感應的，暫且捨棄普遍的意義而取其特殊的意義，因為沒有下三根器粗妙的區分，所以四種悉檀的淺深沒有區分，因此才能通過聲教分辨感應的權巧和真實的不同，最終歸於圓滿至極的教化之功。即使知道圓滿至極的道理包含在《法華經》中，仍然像覆蓋了很久的事物而迷惑了它的根本，如果拂去事蹟，感應都由根本垂示而來，開跡中的感應，就是本地的感應，本和跡只是一種微妙的高廣，即使知道高廣的機緣成就源於觀，觀成就了就有感，這是真正的感應。所以知道感應貫通下三根器，何況每一個都輾轉相互攝持，道理上雖然相互攝持，但事實上必須區分清楚。
『三引證』，首先是引證感應；『又云』下面，是引證教相；『壽量』下面，是引證本跡；『譬喻』下面，是引證觀心。第一段文字先引，『若人天』下面，是解釋。最初說因緣，就是感應的別名，名稱不同意義相同，所以可以作為證據，但因緣這個名稱普遍，不侷限於能和所，所以《止觀》第一卷說：『或者因於聖人，緣于凡夫，或者因於凡夫，緣于聖人，即使沒有強弱也可以互相作為。為什麼呢？從機來說，機親近而應疏遠，從應來說，應親近而機疏遠，所以使得互相接受不同的名稱。』但感應這個名稱不能互相成立，大事因緣雖然在跡門，根據道理應該雙指本跡，但佛出世正是爲了顯現真實，所以暫且從跡。又讓下文說明本跡的緣故。解釋中先舉出非，其次『實相』下面，顯現是。最初舉出非中，為什麼不簡別三教菩薩，只斥責人天小乘，具體如《玄義》文中所說。從難從要，下面也是這樣。說『不成機感』，不是因為今經的廣博實相因緣的緣故。其次顯現是中，既然用實相一大來簡別小理，其意義就足夠了，所以沒有時間開等兼等來簡別，既然可以說大，也應該說深。說
【English Translation】 English version: These four intentions operate with different names, and should gradually transition from the later intentions to the earlier ones, ultimately not exceeding the scope of interaction and response (gan ying). However, for the initial term 'gan ying' (interaction and response), we temporarily set aside the general meaning and take its specific meaning, because there is no distinction between the coarse and subtle of the lower three capacities. Therefore, the shallow and deep of the four siddhantas (si xi) are not distinguished, so that the difference between the expedient (quan) and real (shi) of 'gan ying' can be discerned through verbal teachings, ultimately converging to the merit of the perfect and ultimate teaching. Even if we know that the perfect and ultimate principle is contained in the 'Lotus Sutra', it is still like something covered for a long time, obscuring its root. If we brush away the traces, the 'gan ying' all come from the root. The 'gan ying' in the manifested traces is the 'gan ying' of the original ground. The original and manifested are just one subtle, high, and vast. Even if we know that the achievement of the high and vast opportunity arises from contemplation (guan), when contemplation is achieved, there is 'gan', which is true 'gan ying'. Therefore, we know that 'gan ying' penetrates the lower three capacities, and moreover, each one reciprocally embraces the others. Although they embrace each other in principle, they must be clearly distinguished in fact.
The 'three proofs' are: first, proving 'gan ying'; below 'you yun' (also says), proving the teaching aspect (jiao xiang); below 'shou liang' (lifespan), proving the original and manifested (ben ji); below 'pi yu' (parable), proving contemplation of the mind (guan xin). The first passage first cites, and below 'ruo ren tian' (if people and gods), explains. The initial mention of 'yin yuan' (cause and condition) is another name for 'gan ying'. The names are different but the meanings are the same, so it can be used as evidence. However, the name 'yin yuan' is general and not limited to the able and the object, so the first volume of 'Zhi Guan' (Ceasing and Contemplation) says: 'Or it is caused by the sage and conditioned by the ordinary, or it is caused by the ordinary and conditioned by the sage. Even without strength or weakness, they can be mutually related. Why? From the perspective of the capacity, the capacity is close and the response is distant; from the perspective of the response, the response is close and the capacity is distant, so they receive different names mutually.' However, the name 'gan ying' cannot be mutually established. Although the great event of 'yin yuan' is in the manifested gate, according to the principle, it should refer to both the original and manifested. However, the Buddha's appearance in the world is precisely to reveal the real, so we temporarily follow the manifested. Also, the following text allows for the reason of the original and manifested. In the explanation, first raise the negative; then below 'shi xiang' (true aspect), reveal the positive. In the initial raising of the negative, why not distinguish the bodhisattvas of the three teachings, but only criticize the people, gods, and small vehicle? The details are as described in the 'Xuan Yi' (Profound Meaning) text. From the difficult and the essential, the following is the same. Saying 'not achieving the interaction of capacity and response' is not because of the broad and real aspect of the 'yin yuan' of this sutra. Secondly, in revealing the positive, since the one great 'shi xiang' is used to distinguish the small principle, its meaning is sufficient, so there is no time to open, etc., to also distinguish. Since it can be said to be great, it should also be said to be deep. Saying
「佛指此為事」者，理不名事，但佛欲以此理化人，故名為事，能化所化故云因緣。
次證教中，初正引；次「當知」下，結教意；三「大經」下，重引。初正引者，種種之言義兼一代，若在他部意未必然。「佛道」者，別指今教，故自此已前意歸於此。次結意者，微謂諸教初心人天小善，著謂諸教果德，權實微著皆為獨顯，故云筌蹄。種種之言及以微著，必須八教方顯四味為醍醐，筌蹄是；故筌蹄並譬能通，權教權部併爲一實魚免而施設也。或作蹄。《蒼頡篇》云：「取免具也」。《莊子》云：「得免忘蹄」。作此「蹄」字，今時俗依之，《說文》作「罤」。若言蹄是足者，能詮不成。若言蹄是跡者，其義亦疏。尋跡得免，義豈爾耶？今須從義以罤為正。次引《大經》者，引彼《大經》重證今部，則以一實為第一義，粗軟須指四味權實。
引證本跡中三：初約師，次約弟子，三結。初文又二：初正引本文；次「方便」下，引跡文。以跡中此文密示本意故也。若顯露說即跡中本跡，下文顯已通得引用。「弟子」者，亦是舉資密顯于師，弟子尚非實小，驗知師非近成，利根縱其已知，須待彌勒扣發，見本眷屬聞說不疑。言「云云」者，廣在下文，兼斥古今諸師，尚不知師之本跡因果特出諸教，況弟子耶？又
【現代漢語翻譯】 現代漢語譯本：『佛指此為事』，理體本身不能稱為『事』，但佛陀希望用這個道理教化世人，所以稱之為『事』，能教化和被教化，所以說是因緣。
接下來證明教義，首先是正式引用；然後『當知』之後，是總結教義的意圖；第三，『大經』之後，是再次引用。首先是正式引用，『種種』之言，其含義涵蓋一代時教，如果在其他經典中，其含義未必如此。『佛道』，特指現在的教義，所以從這裡開始，其意旨歸於此。接下來總結教義的意圖，『微』指的是各教初學之人天小善，『著』指的是各教的果德，權巧和真實，細微和執著，都是爲了單獨彰顯一實相，所以說是筌蹄。『種種』之言以及『微著』，必須通過八教才能顯現四味成為醍醐，筌蹄就是如此；所以筌蹄並用來比喻能通達權教權部，都是爲了一個真實的魚和兔子而施設的。或者寫作『蹄』。《蒼頡篇》中說：『取兔子的工具』。《莊子》中說：『得到兔子就忘記了蹄』。寫作這個『蹄』字，現在世俗沿用它，《說文》中寫作『罤』。如果說蹄是腳，那麼能詮釋的意義就不成立。如果說蹄是足跡，那麼其含義也比較疏遠。尋著足跡得到兔子，道理是這樣的嗎？現在必須按照意義以『罤』為正確。接下來引用《大經》，引用那部《大經》再次證明現在的經典，那麼就以一實相為第一義，粗糙和柔軟必須指向四味權實。
引用證明本跡中有三點：首先是關於老師，其次是關於弟子，第三是總結。首先，文章又分為兩部分：首先是正式引用本文；其次，『方便』之後，是引用跡文。因為跡文中的這段文字秘密地顯示了本意。如果顯露地說，那就是跡中的本跡，下文顯露后就可以通用引用。『弟子』，也是舉出資質來秘密地彰顯老師，弟子尚且不是真實的小，驗證可知老師不是近期才成就的，利根即使已經知道，也必須等待彌勒菩薩扣發，見到本來的眷屬，聽聞說法而不懷疑。說到『云云』，廣泛地存在於下文，兼斥責古今的各位老師，尚且不知道老師的本跡因果特別超出各教，更何況是弟子呢？又
【English Translation】 English version: 『The Buddha points to this as a matter,』 the principle itself cannot be called a 『matter,』 but the Buddha wishes to use this principle to edify people, so it is called a 『matter,』 the ability to edify and be edified, hence it is said to be cause and condition (因緣, yīnyuán).
Next, to prove the teachings, first is the formal citation; then after 『it should be known (當知, dāngzhī),』 is the summary of the intention of the teachings; third, after 『the Great Sutra (大經, Dà jīng),』 is the re-citation. First is the formal citation, the words 『various (種種, zhǒngzhǒng)』 encompass the meaning of a generation of teachings, if it were in other scriptures, its meaning may not be so. 『Buddha-path (佛道, Fódào),』 specifically refers to the current teachings, so from here on, its intention returns to this. Next is the summary of the intention of the teachings, 『subtle (微, wēi)』 refers to the small good of humans and devas in the initial stages of various teachings, 『attachment (著, zhuó)』 refers to the fruit-virtues of various teachings, provisional and real, subtle and attached, are all for the sole manifestation of the one reality (一實相, yī shíxiàng), hence it is said to be a trap (筌蹄, quántí). The words 『various』 and 『attachment』 must be manifested through the eight teachings (八教, bājiào) to reveal the four flavors (四味, sìwèi) becoming ghee (醍醐, tíhú), the trap is like this; therefore, the trap is used to illustrate the ability to penetrate the provisional teachings and provisional parts, all are established for the sake of one real fish and rabbit. Or it is written as 『hoof (蹄, tí).』 The 『Cangjie Chapter (蒼頡篇, Cāngjié piān)』 says: 『A tool for catching rabbits.』 『Zhuangzi (莊子, Zhuāngzǐ)』 says: 『Having caught the rabbit, forget the trap.』 Writing this character 『hoof,』 the current secular world uses it, 『Shuowen (說文, Shuōwén)』 writes it as 『罤 (tī).』 If it is said that the hoof is the foot, then the meaning that can be explained is not established. If it is said that the hoof is a footprint, then its meaning is also distant. Following the footprint to get the rabbit, is the principle like this? Now it must follow the meaning and take 『罤』 as correct. Next, citing the 『Great Sutra,』 citing that 『Great Sutra』 again proves the current scripture, then take the one reality as the first meaning, rough and soft must point to the four flavors, provisional and real.
Citing and proving the origin and traces (本跡, běnjì) has three points: first is about the teacher, second is about the disciples, third is the conclusion. First, the article is divided into two parts: first is the formal citation of the text; second, after 『expedient means (方便, fāngbiàn),』 is the citation of the trace text. Because this passage in the trace text secretly reveals the original intention. If it is revealed, then it is the origin and traces in the trace, after the following text is revealed, it can be commonly cited. 『Disciples,』 is also to raise the qualifications to secretly manifest the teacher, the disciples are not truly small, verifying that the teacher is not recently accomplished, even if those with sharp roots already know, they must wait for Maitreya (彌勒, Mílè) to knock on their hair, see the original family, hear the Dharma and not doubt. Speaking of 『etc. (云云, yún yún),』 it widely exists in the following text, and also rebukes the various teachers of ancient and modern times, who do not know that the teacher's origin and traces, cause and effect, especially exceed the various teachings, let alone the disciples? Also
弟子之本諸經容有，如文殊、觀音等也。師之久本出自今經，證觀心中先引。次「當知」下，結意。初文者，事論只是信身子說，義當見佛。汝所說者必從佛聞，能聞之人必是聲聞菩薩故也。故聞汝說即是見佛等也。次結意者，所聞是法，于能觀心即名為佛，義當見佛，心所即是弟子等也。即於己心識三寶一體其理宛足，具如聞說已下文是。
注「云云」者，將向觀義，對聞說已下文唯在一念。又若具足，應約因緣、約教本跡以明觀心，則有三觀對境因緣，諸教理觀三寶境本觀跡，及施開等思之可見。
「示相」者，唯約今經示四種相，雖始自如是終乎而去皆用四意，但文勢起盡用與不同，如釋通序則句句須四，通貫正宗及流通故；若釋正宗則本跡各三，義通四種；若釋流通還須具四，通收正宗。又正宗中跡門既闕久遠本跡，所以借用體用本跡，則四名不闕。又序中約教須觀文勢，或須以五時分別，則教在其中；或須以諸教分別，則將時以判。正中約教則一向明開，本中約教則不從教判，但點遠本遠妙自彰。若解斯文則一部經心如觀指掌，四意消釋無勞再思，故今且寄三段大文通示其相，既了通已還將此意委悉別消。初因緣中未暇歷品，且示三段即種、熟、脫。然種等三亦須約于序等三法以辨因緣。若唯
序等則無階降過未因果，若唯種等聞無所從，以種等三于序等三，所從得益不同故也。且如序中通序在滅后，別序通過現，若佛在世別序五中節節益異，如說《無量義》密得種等三益不同，故睹定見光覺動蒙華，乃至問答亦有種等三益可知。正中本跡諸品不同，故通別序至佛滅后，被流通人勸持誦說，亦有種等，況正宗耶？故寄此兩三方曉因緣。
初約種等者，須寄教相方分有無，故諸教因緣長短不等。如三藏人三祇百劫，只云自修六度肥功德身相好莊嚴，與物結緣為種熟脫。通教初心自行，近從七地留惑潤生，與物結緣云初下種。兩教入滅無未來化，但成佛時而熟脫之。教權理權非今經意，別教初地尚能具之，何況果滿？別教雖具教終是權，況復能有本因遠種，今經本跡二門施化並異他經，此文四節良有以也。故四節中唯初二節，名本眷屬。初第一節，雖脫在現，具騰本種故名本眷屬。今不云是本者，以同在今始脫故也。本種近脫者，以彌勒不識發疑故來偏得本名，然現脫者若未得佛智，猶未能知種，今出其意耳。于中為二：初明種等三，次明序等三。初文四：初正明因緣；次「雖未」下，釋疑；三「其間」下，約三世九世以釋因緣；四「何以故」下，引證三世九世因緣。初文即是四節示相，初之一節本因果
種，果後方熟王城乃脫。
次「複次」下，本因果種，果后近熟，適過世脫。指地踴者，故知地踴云本眷屬者，乃是本種近世始脫；既彌勒不識，非極近也。次中間種，昔教熟今日脫。
次「複次」下，今日種未來熟未來脫。此四節者且取大概，本因本果訖至中間近世今日，豎深橫廣何但四節，乃至未來永永不絕。若不爾者，現果無因現因無果，還同灰斷化無始終，故知節節重重無極，而終以佛乘三段為本，而以人天三教助顯。
「雖未」下，釋疑也。今明因緣，準文次第且合在跡。探約本地中間者，正兼本跡示一部相，取後文意、取化儀意。次約「三世九世」者，具如《止觀》第一記引《華嚴》、《瓔珞》，故知盡未來際三世九世種熟脫三，是則唸唸三密、唸唸三九、唸唸三段、唸唸逆順、唸唸身土，一一不同一一入實。
四引本文證者，證三世也。若有三世即有九世，九隻是三故且通證大體三世，唸唸三世準例可知。神通屬過去，通義其實通於三世，對餘二別故。師子是現、威猛是未，為令知佛化緣遠故，還引本文舉遠攝近以證四節。
「以如是」下，約序等三。初文先通指二序，故云序分通無可表故。「眾見」下，別指別序，為生正之由，故云眾見希有。「颙颙」者，仰也。「
【現代漢語翻譯】 現代漢語譯本：種子，在結果之後才于王城成熟脫落。
其次，在『複次』之後，是根本的因果種子，結果后近期成熟，適宜在過世后脫落。指從地涌出的人，因此知道從地涌出被稱為『本眷屬』的人，是根本種子近期才脫落的；既然彌勒菩薩都不認識他們，就不是極近期了。其次是中間的種子，過去教化成熟，今天脫落。
其次，在『複次』之後，是今天的種子，未來成熟，未來脫落。這四個部分只是取其大概，從根本的因到根本的果，直到中間的近世和今天，豎向深入，橫向廣闊，何止四個部分，乃至未來永遠不會斷絕。如果不是這樣，現有的果就沒有因，現有的因就沒有果，那就如同灰燼斷滅，化為烏有，沒有始終，所以知道每個環節都重重疊疊，沒有窮盡，而最終以佛乘的三段為根本，而以人天三教輔助顯現。
『雖未』以下，是解釋疑問。現在闡明因緣，按照經文的次第，且合在跡門。探究約本地和中間的，正是兼顧本門和跡門，展示一部經的相貌，取後文的意義，取教化的儀則。其次，關於『三世九世』，詳細情況如《止觀》第一記引用的《華嚴經》、《瓔珞經》，因此知道盡未來際的三世九世的種植、成熟、脫落這三者，就是念念三密、唸唸三九、唸唸三段、唸唸逆順、唸唸身土，一一不同，一一進入實相。
第四，引用本文來證明，是證明三世。如果有了三世，就有了九世，九世只是三世，所以姑且通證大體的三世，唸唸三世可以按照例子推知。神通屬於過去，神通的意義其實貫通三世，因為相對於其餘二者是特別的。師子是現在，威猛是未來，爲了讓人知道佛的教化因緣深遠，所以還引用本文，舉遠攝近，來證明這四個部分。
『以如是』以下，是關於序分等三部分。最初的經文先通指序分和正宗分這兩個序分，所以說序分貫通，無可表示。『眾見』以下，是分別指別序，是產生正宗分的原因，所以說眾人見到希有之相。『颙颙(yǒng yǒng)』，是仰望的意思。
【English Translation】 English version: The seed matures and falls off in the royal city only after bearing fruit.
Secondly, after 'Furthermore,' there are the fundamental seeds of cause and effect, which mature relatively soon after bearing fruit and are suitable for falling off after passing away. Those who spring forth from the earth indicate that those called 'original retinue' who spring forth from the earth are fundamental seeds that have only recently fallen off; since even Maitreya does not recognize them, they are not extremely recent. Secondly, there are the intermediate seeds, which were taught and matured in the past and fall off today.
Thirdly, after 'Furthermore,' there are the seeds of today, which will mature and fall off in the future. These four sections are just a rough outline. From the fundamental cause to the fundamental effect, up to the intermediate recent times and today, the depth vertically and the breadth horizontally are not limited to just four sections, but will continue endlessly into the future. If it were not so, the present fruit would have no cause, and the present cause would have no fruit, which would be like ashes extinguished, reduced to nothing, without beginning or end. Therefore, know that each segment is layered and endless, and ultimately takes the three divisions of the Buddha Vehicle as its foundation, and uses the three teachings of humans and gods to assist in its manifestation.
'Although not yet' below, explains the doubts. Now elucidating the causes and conditions, according to the order of the text, it should be combined with the trace-teaching. Exploring the local and intermediate aspects is precisely to encompass both the original and trace-teachings, showing the appearance of a complete sutra, taking the meaning of the later text, and taking the intention of the teaching methods. Secondly, regarding 'three periods and nine periods,' the details are as in the first record of Zhi Guan (止觀, Calmness and Contemplation) citing the Avatamsaka Sutra (華嚴經, Flower Garland Sutra) and the Yingluo Sutra (瓔珞經, Garland Sutra), therefore know that the planting, maturing, and falling off of the three periods and nine periods throughout the endless future are moment-to-moment three secrets, moment-to-moment three nines, moment-to-moment three divisions, moment-to-moment reverse and forward, moment-to-moment body and land, each different, each entering reality.
Fourth, citing the text to prove it is to prove the three periods. If there are three periods, there are nine periods. The nine periods are just the three periods, so let's generally prove the overall three periods. The moment-to-moment three periods can be known by analogy. Supernatural powers belong to the past. The meaning of supernatural powers actually pervades the three periods, because it is distinct from the other two. The lion is the present, and the fierce power is the future. To let people know that the Buddha's teaching affinity is far-reaching, the text is also cited, taking the distant to encompass the near, to prove these four sections.
'With such' below, is about the introduction and the other two parts. The initial text first generally refers to the introductory section and the main section, so it says that the introductory section is all-encompassing and cannot be expressed. 'The assembly sees' below, specifically refers to the distinct introduction, which is the cause of the arising of the main section, so it says that the assembly sees rare appearances. 'Yong Yong (颙颙)' means looking up to.
佛乘機」下，正宗。三「非但」下，正明正宗為流通之本。三段既其俱生種等，則知字字句句會會味味，世世唸唸常為眾生，作一佛乘種熟脫也。
此文且從今部大判，如今釋迦說此經時，通五別五無非因緣，即證信之因緣，發起之因緣。又通五和合之因緣，別五次第之因緣。故從序至正於得脫者，故云開示悟入。降此之外余皆種熟，故未脫者益在流通，故云遠沾妙道，並是此經之感應。
言「后五百歲」者，若準《毗尼母論》，直列五百，云：第一百年解脫堅固，第二百年禪定堅固，第三百年持戒堅固，第四百年多聞堅固，第五百年佈施堅固。言后五百最後百耳。有人云：準《大集》有五五百，第一乃至第四同前，唯第五五百云斗諍堅固。言后五百者，最後五百也。若單論五百，猶在正法。雖出論文其理稍壅，然五五百且從一往，末法之初冥利不無，且據大教可流行時，故云五百。故序等三莫非感應。
「又示教相者」，教家之相故云教相，五味分別為顯醍醐，通論聖言被下，俱名為教。今教別有顯實之功，故名為相。又別約三段示醍醐相，故名為相。故於三段各簡偏小，此且通作一種三段，讓下本跡，是故未分二種三段。
問：
若爾，與向因緣三段何別？
答：
【現代漢語翻譯】 在『佛乘機』（Buddha-yana opportunity）之下，是正宗（Zhengzong，the main teaching）。在三『非但』（feidan，not only）之下，是明確正宗是流通（liutong，propagation）的根本。這三段既然是與其俱生的種子等，那麼就知道字字句句、會會味味，世世唸唸常常爲了眾生，作為一佛乘（Ekayana，the One Buddha Vehicle）的種熟脫（zhongshutuo，planting, maturing, and liberating）之用。 這段文字且從今部（jinbu，present section）大判（dapan，general judgment）來看，如今釋迦（Shijia，Shakyamuni Buddha）說此經時，通五（tongwu，the five common causes）別五（bie wu，the five specific causes）無非因緣（yin yuan，causes and conditions），即證信（zhengxin，testifying belief）的因緣，發起（faqǐ，arising）的因緣。又通五和合（tongwu he he，the five common conditions of harmony）的因緣，別五次第（bie wu cidi，the five specific conditions of sequence）的因緣。所以從序分（xufen，introduction）到正宗分（zhengzongfen，main body）對於得脫（detuo，liberation）的人來說，所以說開示悟入（kaishi wuru，opening, showing, understanding, and entering）。除此之外其餘都是種熟（zhongshu，planting and maturing），所以未脫（weituo，not yet liberated）的人的利益在於流通（liutong，propagation），所以說遠沾妙道（yuanzhan miaodao，far reaching benefit of the wonderful path），都是這部經的感應（ganying，response）。 說到『后五百歲』（hou wubai sui，the last five hundred years）的時候，如果按照《毗尼母論》（Pini Mu Lun，Vinaya-matrika），直接列出五百，說：第一百年解脫堅固（jietuo jiangu，liberation is firm），第二百年禪定堅固（chan ding jiangu，meditation is firm），第三百年持戒堅固（chijie jiangu，precepts are firm），第四百年多聞堅固（duowen jiangu，learning is firm），第五百年佈施堅固（bushi jiangu，giving is firm）。說后五百（hou wubai，the last five hundred）是最後一百年。有人說：按照《大集經》（Daji Jing，Mahasamnipata Sutra）有五五百（wu wu bai，five sets of five hundred years），第一到第四同前，只有第五五百（diwu wu bai，the fifth five hundred years）說是斗諍堅固（douzheng jiangu，strife is firm）。說后五百（hou wubai，the last five hundred years）是最後五百年。如果單論五百（danlun wubai，solely discussing five hundred years），還在正法時期（zhengfa shiqi，the period of the true Dharma）。雖然出自論文，但其理稍顯壅塞，然而五五百（wu wu bai，five sets of five hundred years）且從一方面來說，末法之初（mofa zhichu，the beginning of the degenerate Dharma period）冥利（mingli，hidden benefits）並非沒有，且根據大教（dajiao，great teaching）可以流行的時候，所以說是五百（wubai，five hundred years）。所以序分（xufen，introduction）等三段莫非感應（ganying，response）。 『又示教相者』（you shi jiaoxiang zhe，also showing the characteristics of the teaching），教家（jiaojia，teaching school）的相（xiang，characteristics）所以說是教相（jiaoxiang，characteristics of the teaching），五味（wuwei，five flavors）分別是爲了顯現醍醐（tihu，clarified butter），通論聖言（tonglun shengyan，generally speaking, the words of the sages）被下（beixia，bestowed upon the lower），都名為教（jiao，teaching）。現在教（jiao，teaching）特別有顯實（xianshi，revealing the truth）的功用，所以名為相（xiang，characteristics）。又分別約三段（yue sanduan，regarding the three sections）顯示醍醐相（tihu xiang，characteristics of clarified butter），所以名為相（xiang，characteristics）。所以在三段（sanduan，three sections）各自簡別偏小（jianbie pianxiao，distinguishing the partial and small），這且通作一種三段（tongzuo yizhong sanduan，generally considered as one type of three sections），讓下文的本跡（benji，original and manifested）來區分，是故未分二種三段（weifen erzhong sanduan，therefore not distinguishing two types of three sections）。 問： 如果這樣，與之前的因緣三段（yin yuan sanduan，three sections of causes and conditions）有什麼區別？ 答：
【English Translation】 Under the 『Buddha-yana opportunity』 (the opportune moment for the Buddha Vehicle), is the Zhengzong (the main teaching). Under the three 『feidan』 (not only), it is clearly stated that the Zhengzong (the main teaching) is the foundation of Liutong (propagation). Since these three sections are the seeds that are born together, then know that every word and phrase, every meeting and taste, every lifetime and thought, are always for the sake of sentient beings, serving as the Zhongshutuo (planting, maturing, and liberating) of the Ekayana (the One Buddha Vehicle). This passage, from the perspective of the Jinbu (present section) Dapan (general judgment), when Shakyamuni Buddha (Shijia) spoke this sutra, the Tongwu (the five common causes) and Bie Wu (the five specific causes) were all Yin Yuan (causes and conditions), namely the Yin Yuan (causes and conditions) of Zhengxin (testifying belief), and the Yin Yuan (causes and conditions) of Faqi (arising). Also, the Yin Yuan (causes and conditions) of Tongwu He He (the five common conditions of harmony), and the Yin Yuan (causes and conditions) of Bie Wu Cidi (the five specific conditions of sequence). Therefore, from the Xufen (introduction) to the Zhengzongfen (main body), for those who have attained Detuo (liberation), it is said 'Kaishi Wuru' (opening, showing, understanding, and entering). Apart from this, the rest are all Zhongshu (planting and maturing), so the benefit for those who are Weituo (not yet liberated) lies in Liutong (propagation), hence it is said 'Yuanzhan Miaodao' (far reaching benefit of the wonderful path), all of which are the Ganying (response) of this sutra. Speaking of 『Hou Wubai Sui』 (the last five hundred years), if according to the Pini Mu Lun (Vinaya-matrika), it directly lists five hundred, saying: in the first hundred years, Jietuo Jiangu (liberation is firm); in the second hundred years, Chan Ding Jiangu (meditation is firm); in the third hundred years, Chijie Jiangu (precepts are firm); in the fourth hundred years, Duowen Jiangu (learning is firm); in the fifth hundred years, Bushi Jiangu (giving is firm). Saying 'Hou Wubai' (the last five hundred) refers to the last hundred years. Some say: according to the Daji Jing (Mahasamnipata Sutra), there are Wu Wu Bai (five sets of five hundred years), the first to fourth are the same as before, only the Diwu Wu Bai (the fifth five hundred years) is said to be Douzheng Jiangu (strife is firm). Saying 'Hou Wubai' (the last five hundred years) refers to the last five hundred years. If solely discussing five hundred years (Danlun Wubai), it is still in the Zhengfa Shiqi (the period of the true Dharma). Although it comes from a treatise, its reasoning is somewhat obstructed, however, the Wu Wu Bai (five sets of five hundred years) is considered from one perspective, the Mingli (hidden benefits) at the beginning of the Mofa Zhichu (the beginning of the degenerate Dharma period) are not non-existent, and based on when the Dajiao (great teaching) can be propagated, hence it is said five hundred years (Wubai). Therefore, the Xufen (introduction) and the other three sections are all Ganying (response). 『You Shi Jiaoxiang Zhe』 (also showing the characteristics of the teaching), the Xiang (characteristics) of the Jiaojia (teaching school) is why it is called Jiaoxiang (characteristics of the teaching), the Wuwei (five flavors) are separated to reveal the Tihu (clarified butter), generally speaking, the Shengyan (words of the sages) bestowed upon the lower (Beixia), are all called Jiao (teaching). Now the Jiao (teaching) especially has the function of Xianshi (revealing the truth), so it is called Xiang (characteristics). Also, regarding the three sections (Yue Sanduan), it shows the Tihu Xiang (characteristics of clarified butter), so it is called Xiang (characteristics). Therefore, in the three sections (Sanduan), each distinguishes the partial and small (Jianbie Pianxiao), this is generally considered as one type of three sections (Tongzuo Yizhong Sanduan), letting the Benji (original and manifested) in the following text distinguish them, therefore not distinguishing two types of three sections (Weifen Erzhong Sanduan). Question: If so, what is the difference between this and the previous Yin Yuan Sanduan (three sections of causes and conditions)? Answer:
前直寄三時對感應人，以明種等；今委辨所說用淺深法，故略約四教以簡三段，究而言之，還是因緣妙三段耳。況觀心本跡咸屬因緣，委簡教相具如《玄》文，先約相待以判粗，次約絕待以辨妙。
問：
通序五義、別序華地，此等是事，何得三段俱名示教？
答：
通論皆是正說前相，別論唯問答是教，且從通說無不表教，故文簡云非為人天作序等也。
「二乘」，三藏也。「即空」，通也。「獨菩薩」，別也。「正直」等者，開權教也。正及流通準此可見。「螢光」者，《大品》云：「菩薩一日行般若，如日照世勝螢火蟲」。此斥三藏，故指燈炬以譬通教。燈如二乘，炬如菩薩，雖同般若不無明晦。道種智是別。如星月者，地前如星、登地如月。故星雖有明光不及遠，令遠見故；凡智雖照不及聖明，其心遠故；月不及日帶教道故。亦應更明三智三諦次不次等，以顯教相，於此非急。「楊葉」等者，《大經．嬰兒行品》意也。今文略出人天者，然嬰兒在小義通諸教，且從極小故指人天。但彼經喻從頓向漸，初云不能起住來去語言，圓嬰兒也。大字者，藏也。不知苦樂等，通也。下作大小等別也。啼哭等，人天也。經既通以小善為嬰兒，故圓因位亦名嬰兒。經云：「半字者，謂九部。
【現代漢語翻譯】 現代漢語譯本：之前直接依據三時（過去、現在、未來）來對應感應之人，是爲了闡明根性差別；現在詳細辨析所說的內容，採用由淺入深的方法，所以概括地用四教（藏、通、別、圓）來簡化三段（因緣、實相、方便），但歸根結底，還是因緣、實相、方便這奇妙的三段。況且觀心的本門和跡門都屬於因緣，詳細地簡化教相，都如同《玄義》中所說，先用相對待的觀點來判斷粗淺，再用絕對待的觀點來辨別精妙。
問：
通序中的五義（教、理、行、果、機）、別序中的華地（說法處），這些都是事相，為什麼三段都叫做示教？
答：
總的來說，都是爲了正確闡述前面的事相，分別來說，只有問答才是教，但從總的方面來說，沒有哪一樣不是在表達教義，所以文簡略地說不是爲了人天而作序等等。「二乘」（聲聞、緣覺），指的是三藏教。「即空」，指的是通教。「獨菩薩」，指的是別教。「正直」等，指的是開權顯實的教義。正說和流通也按照這個原則來理解。「螢光」，《大品般若經》中說：『菩薩一天修行般若，就像太陽照耀世界勝過螢火蟲』。這是爲了貶斥三藏教，所以用燈炬來比喻通教。燈就像二乘，炬就像菩薩，雖然同樣修行般若，但明亮程度不同。道種智是別教。就像星月一樣，菩薩在登地之前像星星，登地之後像月亮。所以星星雖然有光明，但不如月亮照得遠，爲了讓遠處的人也能看見；凡夫的智慧雖然能照亮，但不如聖人的智慧明亮，因為他們的心胸不夠遠大；月亮不如太陽，因為它帶有教化的痕跡。也應該進一步闡明三智（一切智、道種智、一切種智）和三諦（空諦、假諦、中諦）的次第和不次第等等，來彰顯教相，但在這裡不是最緊要的。「楊葉」等，是《大涅槃經·嬰兒行品》的意思。現在文中簡略地只說人天，但嬰兒在小的時候，其意義可以貫通各個教派，這裡是從最小的方面來說，所以指人天。但那部經的譬喻是從頓悟走向漸悟，一開始說不能站立行走說話，指的是圓教的嬰兒。大字，指的是藏教。不知苦樂等，指的是通教。下文說大小等，指的是別教。啼哭等，指的是人天教。經文既然普遍地用小的善行來比喻嬰兒，所以圓教的因位也叫做嬰兒。經中說：『半字，指的是九部經。』
【English Translation】 English version: Previously, directly corresponding to the sentient beings of the three times (past, present, future) was to clarify the differences in their capacities; now, to thoroughly analyze what is being said, we use the method of varying depths, so we generally use the Four Teachings (Tripitaka, Shared, Distinct, Perfect) to simplify the Three Phases (Causation, Reality, Expedient), but ultimately, it is still the wonderful Three Phases of Causation, Reality, and Expedient. Moreover, both the Original and Manifest Traces of Contemplation of Mind belong to Causation, and the detailed simplification of the Teachings is as described in the 『Profound Meaning』. First, use the relative viewpoint to judge the coarse, then use the absolute viewpoint to distinguish the subtle.
Question:
The Five Meanings in the General Preface (Teaching, Principle, Practice, Result, Capacity) and the Flower Adornment Ground in the Specific Preface, these are all phenomena, why are all three phases called Teaching?
Answer:
Generally speaking, all are for correctly explaining the preceding phenomena; specifically speaking, only the questions and answers are the Teaching, but from a general perspective, nothing is not expressing the Teaching, so the text briefly says that it is not written for humans and gods, etc. 『Two Vehicles』 (Shravakas and Pratyekabuddhas) refers to the Tripitaka Teaching. 『Immediate Emptiness』 refers to the Shared Teaching. 『Only Bodhisattvas』 refers to the Distinct Teaching. 『Upright』 etc., refers to the teaching of opening the provisional and revealing the real. The Main Discourse and Circulation sections can be understood according to this principle. 『Firefly light』, the Mahaprajnaparamita Sutra says: 『A Bodhisattva practicing Prajna for one day is like the sun illuminating the world, surpassing fireflies.』 This is to criticize the Tripitaka Teaching, so it uses lamps and torches to symbolize the Shared Teaching. Lamps are like the Two Vehicles, torches are like Bodhisattvas, although they both practice Prajna, there is still a difference in brightness. The Knowledge of the Path is the Distinct Teaching. Like stars and the moon, Bodhisattvas before reaching the ground are like stars, and after reaching the ground are like the moon. So although stars have light, they do not shine as far as the moon, to allow those far away to see; the wisdom of ordinary people, although it can illuminate, is not as bright as the wisdom of sages, because their minds are not as far-reaching; the moon is not as bright as the sun, because it carries traces of teaching. It is also necessary to further clarify the order and non-order of the Three Wisdoms (All-Knowing Wisdom, Knowledge of the Path, All-Aspects Wisdom) and the Three Truths (Truth of Emptiness, Truth of Provisional Existence, Truth of the Middle Way), etc., to manifest the aspects of the Teaching, but this is not the most urgent here. 『Willow leaves』 etc., is the meaning of the Nirvana Sutra, Chapter on Infant Practice. The text now briefly mentions only humans and gods, but when an infant is small, its meaning can penetrate all teachings, here it is from the smallest aspect, so it refers to humans and gods. But that sutra's metaphor is from sudden enlightenment to gradual enlightenment, initially saying that they cannot stand, walk, speak, refers to the Perfect Teaching's infant. Large characters, refers to the Tripitaka Teaching. Not knowing suffering and joy, etc., refers to the Shared Teaching. The following text saying large and small, etc., refers to the Distinct Teaching. Crying, etc., refers to the Human and Heavenly Teaching. Since the sutra universally uses small good deeds to symbolize infants, the causal position of the Perfect Teaching is also called an infant. The sutra says: 『Half a word, refers to the nine divisions of scriptures.』
滿字者，謂《毗伽羅論》」，此云字本。河西云：「世間文字之根本，雖是外論而無邪法，將非菩薩之所造作，故譬衍門十二部經。」古人唯知衍門一大，今則不然，簡共別後唯以圓門而為滿也。依義不依語，斯之謂矣。
法華文句記卷第一(上)
法華文句記卷一(中)
唐天臺沙門湛然述
「次示本跡者」，為二：先法，次譬。初法為五：先、指本因所稟；次、「但佛」下，指本果所說；三、中間行化；四、今日所說；五、未來所說。自從本因所稟莫非真實三段，雖俱真實本不可多，故下三文咸同一本因果真實三段教相。此中正簡久本真實，是故云也。然以本因所稟亦是彼佛跡說恐無窮，故但在今佛因果為本，據理非不稟余佛化，因緣約教既指今佛，故明本跡。且廢於他，故指今經壽量為釋迦本，不得更指前佛所說。前佛復有前佛，故云無窮，唯指一佛則無斯過，降茲一本余皆是跡。
問：
恐墮無窮唯論釋迦，今欲論諸佛展轉稟教，終有一佛在初無教，無教為本有何無窮？若許有窮，墮無因過。
答：
拂跡求本，本求所說以獲實利，縱有最初不同今初，何益行解耶？
問：
若許有最初無教，何須稟今佛之教？
答：
無教之時
【現代漢語翻譯】 現代漢語譯本 '滿字'指的是《毗伽羅論》（Vyākaraṇa，字本論），這裡稱之為字本。河西地區的人說：'世間文字的根本，雖然是外道理論但沒有邪法，或許是菩薩所造作，所以可以比作衍門十二部經。'古人只知道衍門這一大類，現在則不然，區分共同和個別之後，只以圓門作為'滿'。依從意義而不依從言語，說的就是這個道理。
《法華文句記》卷第一(上)
《法華文句記》卷一(中)
唐朝天臺沙門湛然 述
'接下來闡述本跡'，分為兩部分：先說法，后譬喻。初說法分為五部分：首先，指明根本因緣所稟受的；其次，'但佛'之後，指明根本果位所說的；第三，中間的行化；第四，今天所說的；第五，未來所說的。自從根本因緣所稟受的，沒有不是真實的三段，雖然都是真實的，但根本不應該有很多，所以下面的三段文字都共同以根本因果真實這三段教相為基礎。這裡正是爲了簡別長久以來的根本真實，所以這樣說。然而因為根本因緣所稟受的也是其他佛的示跡說法，恐怕會無窮無盡，所以只以現在的佛的因果作為根本，從道理上來說並非不稟受其他佛的教化，因緣上依據教義已經指明了現在的佛，所以闡明本跡。暫且捨棄其他的佛，所以指明現在這部經的壽量品為釋迦牟尼佛的根本，不能再指明之前的佛所說的。之前的佛還有之前的佛，所以說是無窮無盡，只指明一尊佛就不會有這種過失，降低到這一根本，其餘的都是示跡。
問：
恐怕會陷入無窮無盡的境地，只討論釋迦牟尼佛，現在想要討論諸佛輾轉稟受教法，終究會有一尊佛在最初沒有教法，沒有教法作為根本，有什麼無窮無盡的？如果允許有窮盡，就墮入了無因的過失。
答：
拂去示跡而尋求根本，尋求根本所說的內容以獲得實際利益，即使有最初的佛不同於現在的最初，對於修行和理解有什麼益處呢？
問：
如果允許有最初沒有教法，為什麼需要稟受現在佛的教法？
答：
在沒有教法的時候
【English Translation】 English version 'Mǎn zì' (滿字, full character) refers to the 'Vyākaraṇa-śāstra' (《毗伽羅論》, treatise on grammar), here called 'zì běn' (字本, character root). People in Hexi (河西) say: 'The root of worldly writing, although it is an externalist theory, does not contain heterodox teachings. Perhaps it was created by a Bodhisattva, so it can be compared to the twelve divisions of the sūtras of the Vaipulya (衍門). The ancients only knew the Vaipulya as one great category, but now it is not so. After distinguishing between common and individual, only the Perfect Teaching (圓門) is considered 'full'. Following the meaning and not the words, this is what it means.'
Annotations on the Words and Phrases of the Lotus Sūtra, Volume 1 (Part 1)
Annotations on the Words and Phrases of the Lotus Sūtra, Volume 1 (Part 2)
Narrated by Zhànrán (湛然), a Tiantai (天臺) śrāmaṇa (沙門) of the Tang Dynasty
'Next, to show the Original and Manifestations (本跡)', there are two parts: first, the Dharma; second, the analogy. The first, the Dharma, has five parts: first, indicating what is received from the fundamental cause; second, 'but the Buddha' below, indicating what is spoken from the fundamental fruition; third, the intermediate practice of transformation; fourth, what is spoken today; fifth, what will be spoken in the future. Since what is received from the fundamental cause is none other than the three segments of reality, although all are real, the fundamental should not be many. Therefore, the following three texts all share the three segments of teaching characteristics of the fundamental cause, fruition, and reality. Here, it is precisely to distinguish the long-standing fundamental reality, so it is said. However, because what is received from the fundamental cause is also the manifested speech of other Buddhas, fearing it would be endless, therefore only the cause and effect of the present Buddha are taken as the fundamental. In principle, it is not that one does not receive the transformation of other Buddhas, but in terms of conditions, the teachings have already pointed to the present Buddha, so the Original and Manifestations are clarified. Temporarily abandoning other Buddhas, therefore, the 'Lifespan of the Tathāgata' chapter of the present sūtra is designated as the fundamental of Śākyamuni (釋迦), and one cannot further designate what was spoken by previous Buddhas. Previous Buddhas have previous Buddhas, so it is said to be endless. Only by designating one Buddha will there be no such fault. Reducing to this one fundamental, all the rest are manifestations.
Question:
Fearing falling into endlessness, only discussing Śākyamuni (釋迦), now wanting to discuss the Buddhas receiving teachings in turn, there will eventually be a Buddha who initially had no teaching. With no teaching as the fundamental, what endlessness is there? If it is allowed to be finite, one falls into the fault of having no cause.
Answer:
Brushing aside the manifestations to seek the fundamental, seeking what the fundamental speaks to obtain real benefit, even if there is an initial Buddha different from the present initial one, what benefit is there to practice and understanding?
Question:
If it is allowed that there was initially no teaching, why is it necessary to receive the teaching of the present Buddha?
Answer:
At the time of no teaching
則內熏自悟，有教之日何得守迷？如百迷盲俱不知路，一迷先達以教余迷，余迷守愚不受先教，誰之過歟？且驗釋迦一化得益難思，況復爾前益難稱紀，寧不稟教？然終成無益之論，不可以此為窮，以無益於稟教者故。又十方世界亦有嗅香覺觸瞪視而得悟者，豈以聲教求其初耶？
「師子奮迅未來永永」者，奮迅具二義，左右如現前卻如未，故下疏文云「釋此句者應具二解，即現未也」。今存后解故云未來，前存前解故云現在。「譬大樹」者，總譬前三節為拂游中本跡故也。言「云云」者，以易解故不復合喻。
「次示觀心相者」，先總、次別。總中有二重：一、約修行；二、約法門。行謂所行法即所用，行必先戒次定后慧，用必先以慧擇後方定戒，定為戒本故戒復居后。又觀心者，如《玄》文中，或約行相、或約法門、或從觀境，故銷文例之亦對三分，義當觀心。次別意者，三分各三。初戒三者：方便如序，白四如正，結竟如流通。言前方便者，單白已前皆方便也。定三分者：二十五方便為序，入觀坐儀為正，行住歷緣為流通；亦可以習學為序，自行為正，教他為流通。餘二悉爾。次更約善入出住等，此依經列，若從三分則入序、住正、出為流通，慧三亦爾。從文從義次第不同，三分應云空序、中正、
【現代漢語翻譯】 現代漢語譯本：那麼內在的熏習和自我覺悟，在接受教導的時候怎麼還能固守迷惑呢？好比一百個迷路的盲人，都不知道道路，一個明白人先到達了，教導其餘的盲人，其餘的盲人卻固守愚昧，不接受先達的教導，這是誰的過錯呢？而且驗證釋迦牟尼（Śākyamuni，佛教創始人）一次教化所獲得的利益難以思議，更何況在你之前所獲得的利益難以稱量記載，難道不應該稟受教導嗎？然而最終卻成了無益的言論，不能因此就停止，因為對於不接受教導的人來說是沒有益處的。而且十方世界也有通過嗅香、感覺觸碰、瞪眼觀看而開悟的人，難道要用聲音教導來尋求他們的開端嗎？ 『師子奮迅未來永永』（Śīla-samādhi-prajñā，戒定慧）這句話，『奮迅』具有兩種含義，左右就像現在，卻又好像未來，所以下面的疏文中說『解釋這句話的人應該具有兩種理解，即現在和未來』。現在保留後面的解釋，所以說是未來，之前保留前面的解釋，所以說是現在。『譬大樹』（pīta-dāru，譬如大樹）這句話，總的譬喻前面三節是爲了拂游中的本跡的緣故。說『云云』，是因為容易理解，所以不再複合比喻。 『次示觀心相者』（citta-lakṣaṇa，觀察心相），先總說，再分別說。總說中有兩重：一、關於修行；二、關於法門。修行是指所修行的法，也就是所用的方法，修行必定先戒、次定、后慧，運用必定先用智慧選擇，然後才能確定戒律，因為定是戒的根本，所以戒又放在後面。而且觀心，就像《玄》（指《摩訶止觀》）文中所說，或者關於行相，或者關於法門，或者從觀境入手，所以銷文的例子也對應三分，意義在於觀心。其次是分別的意思，三分各有三個方面。最初的戒三方面：方便就像序言，白四就像正文，結竟就像流通。說前面的方便，單白之前都是方便。定三分：二十五方便為序，入觀坐儀為正，行住歷緣為流通；也可以用習學為序，自行為正，教他為流通。其餘兩種也是這樣。其次再關於善入、出、住等，這是根據經文排列的，如果從三分來說，那麼入為序，住為正，出為流通，慧三也是這樣。從文從義，次第不同，三分應該說是空序、中正、
【English Translation】 English version: Then, with internal cultivation and self-awakening, how can one still cling to delusion when receiving teachings? It is like a hundred lost blind people who do not know the way. One enlightened person arrives first and teaches the rest of the blind people, but the rest cling to their ignorance and do not accept the teachings of the enlightened one. Whose fault is this? Moreover, it is verified that the benefits gained from Śākyamuni's (the founder of Buddhism) one teaching are inconceivable, let alone the benefits gained before you, which are difficult to measure and record. Shouldn't you receive teachings? However, in the end, it becomes a useless argument. One cannot stop because of this, because it is of no benefit to those who do not accept teachings. Moreover, there are people in the ten directions who attain enlightenment through smelling incense, feeling touch, and staring. Should one seek their beginning with verbal teachings? The phrase 『Śīla-samādhi-prajñā future forever』 (Śīla-samādhi-prajñā, morality, concentration, and wisdom), 『vigorous exertion』 has two meanings. Left and right are like the present, yet also like the future. Therefore, the commentary below says, 『Those who interpret this phrase should have two understandings, namely the present and the future.』 Now, retaining the latter interpretation, it is said to be the future. Previously, retaining the former interpretation, it is said to be the present. The phrase 『like a great tree』 (pīta-dāru, like a great tree) is a general metaphor for the previous three sections for the sake of the original traces in the wandering. Saying 『etc.』 is because it is easy to understand, so it is no longer a compound metaphor. 『Next, showing the aspects of observing the mind』 (citta-lakṣaṇa, observing the characteristics of the mind), first generally, then separately. There are two levels in the general statement: one, regarding practice; two, regarding the Dharma gate. Practice refers to the Dharma that is practiced, which is the method used. Practice must first be morality, then concentration, then wisdom. Application must first use wisdom to choose, and then determine the precepts, because concentration is the root of morality, so morality is placed at the end again. Moreover, observing the mind, as stated in the text of 『Xuan』 (referring to 『Mahā-śamatha-vipassanā』), is either about the aspects of practice, or about the Dharma gate, or from the perspective of the object of observation. Therefore, the examples of eliminating the text also correspond to the three divisions, and the meaning lies in observing the mind. Next is the meaning of separation, with three aspects in each of the three divisions. The initial three aspects of morality: the expedient is like the introduction, the white four is like the main text, and the conclusion is like the circulation. Saying the previous expedient, everything before the single white is expedient. The three aspects of concentration: the twenty-five expedients are the introduction, the sitting posture for entering contemplation is the main text, and the practice of walking, standing, and experiencing conditions is the circulation; it can also be that learning is the introduction, self-practice is the main text, and teaching others is the circulation. The remaining two are also like this. Next, regarding skillful entry, exit, dwelling, etc., this is arranged according to the sutra text. If from the three divisions, then entry is the introduction, dwelling is the main text, and exit is the circulation. The three aspects of wisdom are also like this. From the text and from the meaning, the order is different. The three divisions should be said to be emptiness introduction, middle main text,
假為流通。言「而退」者，經末但云「而去」，去只是退。「但準望」等者，盡令用四其辭則難，但令不失旨。「如共轍咸會」，「咸」字恐誤，只應單作，或恐如流入海一同鹹味，文體語倒，故知不必皆用四意。又觀心一文，除〈安樂行〉中修攝其心等，余皆義立。又本門雖本，但〈壽量〉一文正明本跡，余亦義立。又前跡門準部有故，是故義立。后本門中除〈壽量〉已，理合有故是故義立。又觀心文序及流，通準望正宗理須義立，于正宗中唯〈安樂行〉理定須故，余皆義立。跡門正說既云開會，若迷觀境開權顯實，及本門中增唸佛觀增道損生，及流通中隨喜不輕三昧所依、諸行所託，一切不成以觀心名通，于觀等中間三即結緣，當機通用觀故，影響發起化功。若成成分證觀，所以觀心一文人謂最寬，于理甚要。況今大師且為成於初心學者，始從如是以至而去，睹異文識一觀，亦識昔經文同觀異及文觀俱異，亦識當教文觀俱同兼等開等準例可識，是故必須觀心以釋。又因緣釋隨其義勢，須分今昔。
先釋序中，先對辨通別，次正釋通序。初文又二：先分二文，次正辨異。中雲「通序通諸教」者，亦可云通序通諸部，別序別一部；亦可云通序通諸經，別序別一教。今經部教唯在一教，故且以教對經言之。又通序
【現代漢語翻譯】 現代漢語譯本： 爲了方便流通，關於『而退』的說法，經文末尾只說『而去』，『去』就是『退』的意思。『但準望』等，是指全部按照四種釋義來解釋辭句可能困難，但要保證不失去經文的主旨。『如共轍咸會』，『咸』字可能是錯的，應該單獨使用，或者可能是像河流流入大海一樣都變成鹹味，這是文體上的語序顛倒，所以知道不必全部使用四種釋義。另外，《觀心》一文中，除了〈安樂行〉中修攝其心等內容，其餘都是義立（根據意義而建立）。還有，本門雖然是根本，但〈壽量〉一文明確說明了本跡（根本與示跡），其餘也是義立。另外，前面的跡門根據其他經典有依據，所以是義立。後面的本門中，除了〈壽量〉之外，按道理也應該有依據，所以是義立。還有，《觀心》文的序文和流通部分，根據正宗的道理，也需要義立，在正宗中只有〈安樂行〉的道理是確定的，必須有依據，其餘都是義立。跡門的正說既然說是開權顯實，如果迷惑于觀境，開權顯實，以及本門中增加唸佛觀，增加道損減生，以及流通中隨喜、不輕三昧所依據的，各種修行所依託的，一切都不能以《觀心》之名來貫通，在觀等中間的三即是結緣，當機通用觀，因此影響發起化功。如果成為成分證觀，所以《觀心》一文人們認為是最寬泛的，在道理上非常重要。更何況現在大師是爲了成就初學的人，開始從這樣到那樣，看到不同的文字而認識到一種觀，也認識到以前的經文相同觀不同，以及文字和觀都不同，也認識到當今的教義文字和觀都相同，兼等開等準例可以認識，所以必須用《觀心》來解釋。另外，因緣釋根據其意義和趨勢，需要區分今昔。 先解釋序文，先對比辨別通別（共同和個別），然後正式解釋通序（共同的序文）。第一段文字又分為兩部分：先分出兩段文字，然後正式辨別差異。中間說『通序通諸教』，也可以說通序通諸部，別序別一部；也可以說通序通諸經，別序別一教。現在這部經、部、教只在一個教中，所以暫且用教來對應經來說明。另外，通序
【English Translation】 English version: For the sake of easy circulation, regarding the saying 'and retreat', the end of the sutra only says 'and leave', 'leave' simply means 'retreat'. 'But according to' etc., means that it may be difficult to interpret all the phrases according to the four meanings, but it is necessary to ensure that the main purpose of the sutra is not lost. 'Like shared tracks all meet', the word 'all' may be wrong, it should be used alone, or it may be like rivers flowing into the sea all becoming salty, which is a reversal of the literary style, so it is known that it is not necessary to use all four meanings. In addition, in the text of 'Contemplation of the Mind', except for the contents of 'Peaceful Practices' such as cultivating and restraining the mind, the rest are all established by meaning (established according to meaning). Also, although the Original Gate (本門) is fundamental, the 'Lifespan' (壽量) chapter clearly explains the Original and Manifestation (本跡), and the rest are also established by meaning. In addition, the previous Manifestation Gate (跡門) has a basis according to other scriptures, so it is established by meaning. In the subsequent Original Gate, except for 'Lifespan', there should also be a basis in principle, so it is established by meaning. Also, the preface and circulation part of the 'Contemplation of the Mind' text, according to the principle of the main teaching, also need to be established by meaning. In the main teaching, only the principle of 'Peaceful Practices' is certain and must have a basis, and the rest are established by meaning. Since the main teaching of the Manifestation Gate says it is opening the provisional and revealing the real, if one is confused about the object of contemplation, opening the provisional and revealing the real, and in the Original Gate, increasing mindfulness of Buddha contemplation, increasing the path and decreasing birth, and in the circulation, the basis of rejoicing, non-despising samadhi, and the reliance of various practices, all cannot be connected by the name of 'Contemplation of the Mind'. The three in the middle of contemplation etc. are to form a connection, and the contemplation is commonly used by the person in question, thus affecting and initiating the work of transformation. If it becomes a component of witnessing contemplation, the 'Contemplation of the Mind' text is considered to be the broadest, and it is very important in principle. Moreover, the master is now for the sake of accomplishing beginners, starting from this to that, seeing different texts and recognizing one contemplation, also recognizing that the previous sutra texts have the same contemplation but different meanings, and that both the text and contemplation are different, and also recognizing that the current teachings have the same text and contemplation, and that the examples of combining, opening, etc. can be recognized, so it is necessary to use 'Contemplation of the Mind' to explain. In addition, the explanation of causes and conditions needs to distinguish between past and present according to its meaning and trend. First explain the preface, first compare and distinguish between common and specific, and then formally explain the common preface. The first paragraph is divided into two parts: first divide the two paragraphs, and then formally distinguish the differences. In the middle it says 'The common preface is common to all teachings', it can also be said that the common preface is common to all divisions, and the specific preface is specific to one division; it can also be said that the common preface is common to all sutras, and the specific preface is specific to one teaching. Now this sutra, division, and teaching are only in one teaching, so for the time being, use teaching to correspond to sutra to explain. In addition, the common preface
名通而體別，別序事別而義通，義通故通有別序，體別故別在今經，故知今經通別俱別別在佛乘，以如是等不關諸經，方可得名正家之序。正名序家之正，故一家相承三段可識。故釋如是竟一部炳然，不然豈有送客之序而敘遊山，禪祖碑文而譚律頌，故須摩頂至足皆是一身，豈以通途之言能消通別二序？若不異者，發起徒施。于中先標離合。云「或五六七」者，五者如文，合佛及處；六則離佛及處；七則離我與聞。
初通序元起，由阿泥樓逗令阿難問佛，具如《止觀》第六記。
次略解五義，謂「法體」等者，略釋意顯故先明之。下廣釋中縱有兼釋，但旁通耳。初云「所聞之法體」者，下文四釋雖通指一部，別在正宗、流通，亦可兼于別序，則懷疑、答問及無量義，通名聞故。雨華動地從所表說，通皆表聞，故始末一經為所聞體。云「聞持和合」等者，因緣會也。通論五義無非因緣，如前通辨四意中說。又下總結五義云「皆因緣」也。今且從別，約時義強，獨標和合，聞持之言唯在阿難，和合之語義通兩向，由機會故聞持和合。「次第相生」者，且約一往，若聞如是等及化主居初，亦可通用。
次「又如是」下，廣釋。先釋「如是」。初因緣中世界即是歡喜，故云不諍，諸佛皆然未足別顯；若約今
【現代漢語翻譯】 現代漢語譯本：名稱相同而本體各異，本體各異而敘述的事項各異但意義相通，意義相通所以普遍具有不同的敘述，本體各異所以在本經中有所區別，因此可知本經的普遍性和特殊性都體現在佛乘的特殊性上，因為這些內容與其他經典無關，才能被稱為真正的『正家之序』。『正名序家之正』，所以一家相承的三段內容可以識別。因此解釋『如是』之後，整部經典就清晰明瞭，否則怎麼會有送客的序言卻敘述遊山玩水，禪宗祖師的碑文卻談論戒律和讚頌呢？所以必須從頭頂到腳都是同一個身體，怎麼能用普遍的言論來消除普遍性和特殊性兩種序言呢？如果不是不同的，那麼發起就沒有意義了。其中首先標明離合。說『或五六七』，五是指如經文所示，佛和處所合在一起；六是指佛和處所分離；七是指『我』和『聞』分離。
最初的通序從元起，由阿泥樓（Aniruddha，阿那律的另一種音譯）勸說阿難（Ānanda，佛陀的十大弟子之一）向佛陀提問，具體內容見《止觀》（Mohe Zhiguan，天臺宗的重要著作）第六卷的記載。
其次簡要解釋五義，即『法體』等，簡要解釋是爲了更清晰地顯示意義，所以先說明。下面的廣釋中即使有兼帶解釋，也只是旁通而已。最初說『所聞之法體』，下面的四種解釋雖然普遍指向整部經典，但特別在於正宗、流通，也可以兼顧別序，那麼懷疑、答問以及無量義，都可以統稱為『聞』。雨華動地是從所表述的內容來說，普遍都表示『聞』，所以從始至終一部經都是所聞之體。說『聞持和合』等，是因緣際會。通論五義沒有不是因緣的，如前面通辨四意中所說。而且下面總結五義也說『皆因緣』。現在暫且從別義來說，就時間意義而言，特別強調和合，『聞持』的說法只在于阿難，『和合』的意義普遍指向兩方面，由於機會所以聞持和合。『次第相生』，暫且就一種情況而言，如果『聞如是』等以及化主在最前面，也可以普遍通用。
其次，『又如是』以下，是廣釋。首先解釋『如是』。最初的因緣中，世界就是歡喜，所以說不爭，諸佛都是這樣，還不足以特別顯示；如果就現在
【English Translation】 English version: Names may be common, but their substance differs; the substance differs, and the matters described differ, but their meaning is interconnected. Because the meaning is interconnected, there are different sequences within the commonality. Because the substance differs, the difference lies in this sutra. Therefore, it is known that the commonality and particularity of this sutra both lie in the particularity of the Buddha Vehicle (Buddha-yāna). Because these contents are unrelated to other sutras, it can be called the 'Correct Preface of a School' (Zheng Jia Zhi Xu). 'Correctly naming the correctness of the preface of a school,' therefore the three sections inherited by a school can be recognized. Thus, after explaining 'Thus I have heard' (如是, Rúshì), the entire sutra becomes clear. Otherwise, how could there be a farewell preface describing mountain scenery, or a stele inscription of a Chan (Zen) patriarch discussing precepts and praises? Therefore, from the crown of the head to the soles of the feet, it must all be one body. How can common words eliminate the two prefaces of commonality and particularity? If they are not different, then the initiation is in vain. Among them, the separation and union are first indicated. Saying 'or five, six, or seven,' five refers to, as the text shows, the Buddha (Buddha) and the place (location) combined; six refers to the Buddha and the place separated; seven refers to 'I' (the one who hears) and 'hearing' separated.
The initial common preface begins with the origin, where Aniruddha (阿泥樓, one of the ten major disciples of the Buddha) persuades Ānanda (阿難, one of the ten major disciples of the Buddha) to ask the Buddha, as detailed in the sixth volume of the Mohe Zhiguan (止觀, Great Calming and Contemplation, an important text of the Tiantai school).
Next, briefly explain the five meanings, namely 'the substance of the Dharma' (法體, Fǎtǐ) etc. Briefly explaining is to show the meaning more clearly, so explain it first. Even if there are incidental explanations in the following extensive explanation, they are only side passages. The initial saying 'the substance of the Dharma that is heard' (所聞之法體, Suǒ wén zhī fǎtǐ), although the following four explanations generally refer to the entire sutra, they are particularly in the Proper Teaching (正宗, Zhèngzōng) and Circulation (流通, Liútōng) sections, and can also include the separate preface. Then doubt, questions and answers, and immeasurable meanings can all be collectively called 'hearing.' The raining of flowers and the shaking of the earth are from the perspective of what is expressed, and universally represent 'hearing.' Therefore, from beginning to end, one sutra is the substance of what is heard. Saying 'hearing, upholding, and harmonizing' (聞持和合, Wén chí héhé) etc., is a meeting of causes and conditions. Generally speaking, all five meanings are nothing but causes and conditions, as said in the previous general discussion of the four intentions. Moreover, the following summary of the five meanings also says 'all are causes and conditions.' Now, let's temporarily speak from the separate meaning, emphasizing harmonization particularly in terms of the meaning of time. The saying 'hearing and upholding' is only about Ānanda, and the meaning of 'harmonizing' universally points in both directions. Due to the opportunity, there is hearing, upholding, and harmonizing. 'Sequential arising' (次第相生, Cìdì xiāngshēng) is temporarily speaking from one situation. If 'Thus I have heard' etc. and the transforming master are at the very beginning, it can also be universally applied.
Next, 'Moreover, Thus I have heard' (又如是, Yòu rúshì) below, is the extensive explanation. First explain 'Thus I have heard.' In the initial causes and conditions, the world is joy, so it is said that there is no contention. All Buddhas are like this, which is not enough to particularly show; if about now
經，先施次開方名不諍，事在約教故今未論。今引諸佛以異顯同，亦世界義。「舉時方」者，如是可信良有時方，即說如是得益時處，方則崛山猶通於昔，時顯別味令處非通，即生實信，方是今經為人悉也。「阿漚」者，阿無、漚有，一切外經以二字為首，以其所計此二為本，部內所明不出所計，故立如是對破外人不如不是。故準下約教外典全無，故云破惡。《百論》云：「外曰：汝指何為善法耶？內曰：惡止善作。外曰：汝經有過初不吉故；我經不爾，初后皆吉。內曰：凡一切法有於三種，謂自、他、共。以汝吉法無自等故，故我先破有無自生及他、共等。」故計有無為自他等，名之為惡，故我經先止。
若爾，《中論》具破四句，彼何不破自然？
答：
計自然者有無中攝，亦有自然有無不攝，且從一途，故《中論》云：「從因緣生尚不可，況無因緣？」自然易破故但況之。但四計義通，若唯破外尚未離小，安會今經？且引論文成破惡義。若依今經尚破兼帶之惡，何獨外耶？
第一義中且通指道邊，未分深淺，故知凡四悉文，非不己破諸教淺深，意在且明歡喜等四，故更須教分判異同。又釋序中前之三悉多分約事，第一義中或已入實，或且通方。又前三悉望圓實邊，名之為事。於前三教
【現代漢語翻譯】 現代漢語譯本： 經文中，先施設次第，開顯『不諍』（不爭論）之名，此事關乎約定俗成的教義，所以現在暫且不論。現在引用諸佛的教誨，以不同的方式來顯明相同的道理，這也是世界之義。「舉時方」是指，像這樣可信賴的良辰吉日，以及說法者所處的方位，即說明在這樣的時間和地點聽聞佛法能夠得到利益。方位上，崛山（Grdhakuta，靈鷲山）仍然與過去相通，時間上，則顯現出不同的意味，使聽者確信此處並非普通之處，從而產生真實的信心，方位是指這部經是為現在的人所宣說的。「阿漚」是指，『阿』代表『無』，『漚』代表『有』，一切外道經典都以這兩個字為首，因為他們所計度的就是『有』和『無』這兩個根本。部內所闡明的道理，不會超出他們所計度的範圍，所以設立這樣的對立面，是爲了駁斥外道，如果不是這樣，就沒有意義。因此，按照下文所說的約定俗成的教義，外道經典完全沒有，所以說是『破惡』。《百論》中說：『外道說：你所說的善法是什麼？內道說：停止作惡，行持善事。外道說：你的經典有過失，開始不吉祥；我的經典不是這樣，從始至終都吉祥。內道說：一切法都有三種，即自、他、共。因為你的吉祥法沒有自、他、共等，所以我們先破斥有無自生以及他生、共生等。』因此，把計度『有』和『無』作為自生、他生等，稱之為惡，所以我們的經典首先要停止這些惡行。 如果這樣，《中論》（Madhyamaka-karika，中觀論頌）已經完全破斥了四句，那它為什麼不破斥自然呢？ 回答： 計度自然的人，他們的觀點包含在『有』和『無』之中，也有認為自然不包含在『有』和『無』之中的，這裡且從一種途徑來說。《中論》說：『從因緣所生的尚且不可得，何況不是從因緣所生的呢？』自然容易破斥，所以只是用比況的方式來說明。但是四種計度之義是相通的，如果僅僅是破斥外道，還沒有脫離小乘的範疇，怎麼能契合這部經的宗旨呢？且引用論文來成就破惡的意義。如果按照這部經的宗旨，尚且要破斥兼帶的惡，難道僅僅是外道嗎？ 第一義中，且通指道邊，未分深淺，所以知道凡是四悉檀（catuh-siddhanta，四種成就）的文句，並非不破斥其他教派的淺深，意圖在於且明歡喜等四種意義，所以更需要用教義來區分判別異同。又解釋序文中，前面的三種悉檀大多是就事而言，第一義中或許已經進入實相，或許且通於方便。又前面的三種教義，相對於圓滿真實的教義而言，可以稱之為事。
【English Translation】 English version: In the sutra, the order of initial teachings is established, revealing the name of 'non-contention' (not arguing). This matter concerns conventional doctrines, so it will not be discussed for now. Now, the teachings of all Buddhas are cited to reveal the same principle in different ways, which is also the meaning of the world. 'Referring to time and place' means that such a trustworthy auspicious time and the location where the Dharma is spoken indicate that listening to the Dharma at such a time and place can bring benefits. In terms of location, Grdhrakuta (Vulture Peak) still connects to the past. In terms of time, it reveals a different flavor, making listeners believe that this place is not ordinary, thereby generating true faith. The location refers to this sutra being preached for the people of the present. 'A-Om' refers to 'A' representing 'non-existence' and 'Om' representing 'existence'. All external scriptures begin with these two words because what they speculate is based on these two fundamentals of 'existence' and 'non-existence'. What is explained within the section does not go beyond the scope of their speculation. Therefore, establishing such opposition is to refute external paths. If it were not so, it would be meaningless. Therefore, according to the conventional doctrines mentioned below, external scriptures are completely devoid of it, hence it is called 'breaking evil'. The Sata-sastra (Hundred Treatise) says: 'Externalists say: What do you mean by good Dharma? Internalists say: Cease doing evil and practice good. Externalists say: Your scripture has faults, the beginning is not auspicious; my scripture is not like that, it is auspicious from beginning to end. Internalists say: All dharmas have three aspects, namely self, other, and both. Because your auspicious Dharma does not have self, other, and both, we first refute the self-origination of existence and non-existence, as well as other-origination, both-origination, etc.' Therefore, considering 'existence' and 'non-existence' as self-origination, other-origination, etc., is called evil, so our scriptures first stop these evil deeds. If so, since the Madhyamaka-karika (Fundamental Verses on the Middle Way) completely refutes the four possibilities, why doesn't it refute naturalness (Svabhava)? Answer: Those who speculate about naturalness, their views are included in 'existence' and 'non-existence'. There are also those who believe that naturalness is not included in 'existence' and 'non-existence'. Here, let's discuss it from one perspective. The Madhyamaka-karika says: 'Even that which arises from conditions is not attainable, how much more so that which does not arise from conditions?' Naturalness is easy to refute, so it is only illustrated by comparison. However, the meaning of the four speculations is interconnected. If it is only refuting external paths, it has not yet departed from the scope of the Hinayana, how can it align with the purpose of this sutra? Let's cite the text to accomplish the meaning of breaking evil. If according to the purpose of this sutra, even the evil that is incidentally involved should be refuted, is it only external paths? In the first meaning, it generally refers to the edge of the path, without distinguishing between deep and shallow. Therefore, it is known that all the sentences of the four catuh-siddhantas (four kinds of accomplishments) do not fail to refute the shallowness and depth of other schools. The intention is to clarify the four meanings such as joy, so it is even more necessary to use doctrine to distinguish and judge the similarities and differences. Furthermore, in the explanation of the introduction, the first three siddhantas mostly refer to matters, while in the first meaning, it may have already entered reality, or it may generally lead to skillful means. Furthermore, the first three teachings, in relation to the perfect and true teaching, can be called matters.
或亦在理，若正宗中咸隨本文。此四悉檀文在大論，初明說經緣起中總有二十三。
複次于中先問，有何因緣而說是經？答中雲第一義故，乃別指衍門為第一義，因即釋出前之三悉，且指三藏論云，四悉檀攝八萬四千法藏，故今通用，具如《玄》文以開十門。又《凈名》前玄總有十卷，因為晉王著《凈名疏》，別制《略玄》，乃離前玄分為三部，別立題目，謂四教六卷，四悉兩卷，三觀兩卷，彼兩卷中文甚委悉。
言「甚廣」者，一須大師所說，二謂所攝意多。況今經如是，須歷八教以明四悉，方顯今經唯一如是第一義悉，故云甚廣。又諸家異釋動即三四紙來，多在因緣而第一義尚少，況復約教、本跡等耶？
約教中初「經稱」者，在《付法藏》中，此付法藏亦名「付法藏經」，于中為三：初、通解；次、別責；三、「且依」下正釋。初文又四：初、通舉三世佛經為本；次、引昔佛八教；三、引今佛教同；四、舉今經表異。初三世者，先舉過現例當，正用過未例現，或正引過以準今，故指先佛八教。言八教者，將藏等四入頓等四，則四味中如是各異，況頓漸中秘密不定？四教通塞一一不同，先了不同如是不一，方識《法華》如是不異，施及開廢準例可知。一切諸佛垂於五濁，無不皆然，故云「亦爾
【現代漢語翻譯】 現代漢語譯本：或許這也在理，如果正宗的解釋都遵循文字本身。這四悉檀（Siddhanta，意為四種成就）的說法在大論中，最初說明經文緣起時總共有二十三種情況。
進一步說，其中首先提問，有什麼因緣而宣說這部經？回答中說因為第一義（Paramartha，意為最高真理）的緣故，特別指出衍門為第一義，因緣即解釋出前面的三種悉檀，並且指出三藏論說，四悉檀涵蓋了八萬四千法藏，所以現在普遍使用，具體內容如《玄》文所說，以開啟十門。另外，《凈名經》（Vimalakirti Nirdesa Sutra）的前玄總共有十卷，因為晉王撰寫《凈名疏》，特別製作了《略玄》，於是將前玄分為三部分，分別設立題目，即四教六卷，四悉兩卷，三觀兩卷，那兩卷中的文字非常詳細。
所說『甚廣』，一是大師所說，二是所包含的意義很多。更何況現在的這部經是這樣，必須經歷八教來闡明四悉檀，才能彰顯這部經唯一是這樣的第一義悉檀，所以說『甚廣』。而且各家的不同解釋動輒三四張紙，大多在因緣方面，而第一義方面還很少，更何況是關於教、本跡等方面呢？
關於教的方面，最初的『經稱』，在《付法藏》（Transmission of the Dharma Treasury）中，這部《付法藏》也叫做《付法藏經》，其中分為三部分：第一、通解；第二、別責；第三、從『且依』開始正式解釋。最初的通解部分又分為四部分：第一、總舉三世佛經為根本；第二、引用過去佛的八教；第三、引用現在佛教的相同之處；第四、舉出現在的經文來表示不同。最初的三世，先舉出過去和現在來例證未來，真正用過去和未來來例證現在，或者真正引用過去來比照現在，所以指出先佛的八教。所說的八教，是將藏等四教納入頓等四教，那麼四味中如此各有不同，更何況頓漸中秘密不定？四教的通和塞一一不同，先了解不同如此不一，才能認識《法華經》（Lotus Sutra）如此不異，施設以及開顯和廢除可以類推得知。一切諸佛垂跡於五濁惡世，沒有不這樣的，所以說『亦爾』。
【English Translation】 English version: Perhaps this is also reasonable, if the orthodox interpretations all follow the text itself. This statement of the Four Siddhantas (Siddhanta, meaning four accomplishments) in the Great Treatise, initially explaining the causes and conditions of the sutra's arising, totals twenty-three situations.
Furthermore, within this, the first question is, what are the causes and conditions for expounding this sutra? The answer states that it is for the sake of the First Principle (Paramartha, meaning the highest truth), specifically pointing out the Yana Gate as the First Principle. The causes and conditions then explain the preceding three Siddhantas, and it is pointed out that the Tripitaka treatises say that the Four Siddhantas encompass the eighty-four thousand Dharma treasures, so they are now commonly used, as detailed in the 'Profound' text to open the ten gates. In addition, the preliminary introduction to the Vimalakirti Nirdesa Sutra has a total of ten volumes, because Prince Jin wrote a commentary on the Vimalakirti Sutra, he specially created a 'Brief Introduction', thus dividing the preliminary introduction into three parts, establishing separate titles, namely the Four Teachings in six volumes, the Four Siddhantas in two volumes, and the Three Contemplations in two volumes. The text in those two volumes is very detailed.
The term 'very broad' refers to two aspects: first, what the great master said; second, the many meanings it encompasses. Moreover, the current sutra is such that it must go through the Eight Teachings to clarify the Four Siddhantas, in order to reveal that this sutra alone is such a First Principle Siddhanta, hence the term 'very broad'. Furthermore, the different interpretations of various schools often take up three or four pages, mostly focusing on causes and conditions, while the First Principle is still lacking, let alone aspects such as teachings, fundamental traces, etc.?
Regarding the aspect of teachings, the initial 'sutra title' is found in the Transmission of the Dharma Treasury, which is also called the Transmission of the Dharma Treasury Sutra. It is divided into three parts: first, a general explanation; second, specific criticism; third, the formal explanation starting from 'Moreover, based on'. The initial general explanation is further divided into four parts: first, generally citing the sutras of the Buddhas of the three times as the foundation; second, citing the Eight Teachings of the past Buddhas; third, citing the similarities of the current Buddha's teachings; fourth, citing the current sutra to indicate differences. The initial three times, first citing the past and present to exemplify the future, truly using the past and future to exemplify the present, or truly citing the past to compare with the present, hence pointing out the Eight Teachings of the past Buddhas. The so-called Eight Teachings are the inclusion of the four teachings such as the Tripitaka into the four teachings such as the Sudden Teaching, so the four flavors are so different, let alone the secret and uncertain nature within the gradual and sudden? The unobstructed and obstructed aspects of the Four Teachings are all different. First understanding the differences as such disunity, then one can recognize the Lotus Sutra as such non-difference, and the establishment, revelation, and abandonment can be inferred accordingly. All Buddhas manifest in the five defilements, without exception, hence the saying 'also so'.
」。余如《玄》文。次「諸經」下，舉今經表異者，又二：先法，次喻。《法華》超乎一期教表，若將今教以對昔教，教既差別部又不同，兼但對帶、權實遠近具知進否方曉今經，如是既然他皆準此，安得以諸師一匙，而開於八教眾戶？攢于古師眾釋，不出因緣一意，故云一匙。況一兩師寧開八教？況約教等三信古今冥寞？
「又佛阿難」下，立法別責。又四：初立法通者，若二文不異為如，二如下所詮為是，八教皆然。次「今阿難」下，舉今經阿難以責：今經於八為屬何耶？若非超八之如是，安為此經之所聞？三、「不可以」下，結責，故云「不可以漸」等，略舉漸偏，理須具明秘密、不定，及簡頓部。諸師既不知八教異今，故二文傳詮不如不是。四、「傳詮」下結過。「此義」等者，勸勉也。若得今意不勞再詳，其理自審。
三、「且依」下，正釋。又三：初、約漸教者，避繁文故，寄漸明四。次、「若頓」下，釋頓等三。三、「敷八教」下，結責古師。初文又二：初、約傳詮相對以釋；次、「若動」下，直約所詮觀諦以釋。于所聞時具能所故，亦是以理結略前釋，是故四釋皆以如為名。又前以文契理，名之曰如，乃指所詮稱文為是；此以智如境為如，如通二真，故前兩教俗對偏真，后之兩教俗對中
【現代漢語翻譯】 現代漢語譯本：其餘部分如同《玄》文所述。接下來在『諸經』之後，列舉此經與衆不同的地方，又有兩點：一是法，二是比喻。《法華經》（Lotus Sutra）超越了一期教（one period teaching）的範疇。如果要將現在的教義與過去的教義進行對比，那麼教義本身就存在差別，部派也各不相同。兼顧但對（direct teaching）、帶對（indirect teaching）、權教（provisional teaching）和實教（real teaching）的遠近，才能明白是否應該深入學習此經。像這樣，既然已經明白了這一點，其他的都可以以此為準繩。怎麼能用諸位法師的一把鑰匙，來開啟八教（eight teachings）的眾多門戶呢？聚集古代法師的眾多解釋，也跳不出因緣（hetu-pratyaya）這一個意思，所以說是『一匙』。更何況一兩位法師怎麼能開啟八教呢？更何況按照教義的等級來評判，古今都一片模糊呢？ 『又佛阿難』之後，是立法分別責難。又有四點：第一點是立法通用的情況，如果兩段文字沒有差異，就認為是『如』（tathata，如如），第二段文字所詮釋的內容是『是』（satya，真實），八教都是如此。接下來『今阿難』之後，舉出此經中的阿難來責問：此經在八教中屬於哪一類呢？如果不是超越八教的『如是』，怎麼能成為此經所聽聞的內容呢？第三，『不可以』之後，是總結責難，所以說『不可以漸』等等，這裡省略了漸教（gradual teaching）和偏教（partial teaching），理應完整地說明秘密教（secret teaching）、不定教（indefinite teaching），以及簡別頓教部（sudden teaching school）。諸位法師既然不知道八教與此經的不同，所以兩段文字的傳達詮釋不如實。第四，『傳詮』之後是總結過失。『此義』等等，是勸勉。如果明白了此經的意義，就不需要再詳細研究，其中的道理自然會明白。 第三，『且依』之後，是正式解釋。又有三點：第一，從漸教的角度來說，爲了避免繁瑣的文字，借用漸教來闡明四教。第二，『若頓』之後，是解釋頓教等三種教義。第三，『敷八教』之後，是總結責難古代法師。第一段文字又有兩點：第一，從傳達詮釋的相對性來解釋；第二，『若動』之後，直接從所詮釋的真諦來觀察解釋。在聽聞的時候，具備能詮（expresser）和所詮（expressed），這也是用道理來總結概括前面的解釋，所以四種解釋都以『如』為名。另外，之前用文字契合真理，稱之為『如』，是指所詮釋的內容，稱文字為『是』；這裡用智慧如實地反映境界，『如』貫通二諦（two truths），所以之前的兩種教義，俗諦（conventional truth）對應偏真（partial truth），之後的兩種教義，俗諦對應中道（middle way）。
【English Translation】 English version: The rest is as described in the text of 《玄》 (Xuan). Next, after '諸經' (Zhu Jing, various sutras), listing the differences of this sutra, there are two more points: first, the Dharma (teaching); second, the metaphor. The 《法華經》 (Fahua Jing, Lotus Sutra) transcends the scope of 一期教 (yi qi jiao, one period teaching). If we want to compare the current teachings with the past teachings, then the teachings themselves have differences, and the schools are also different. Taking into account both direct teaching (但對, dan dui) and indirect teaching (帶對, dai dui), provisional teaching (權教, quan jiao) and real teaching (實教, shi jiao), the distance between them, one can understand whether or not to study this sutra in depth. Like this, since this point has been understood, others can be based on this standard. How can we use the one key of the various Dharma masters to open the many doors of the 八教 (ba jiao, eight teachings)? Gathering the numerous interpretations of the ancient Dharma masters, it does not go beyond the one meaning of 因緣 (yin yuan, hetu-pratyaya, cause and condition), so it is said to be 'one key'. Moreover, how can one or two Dharma masters open the eight teachings? Moreover, judging according to the level of the teachings, ancient and modern are all blurred? After '又佛阿難' (You Fo Anan, Moreover, Buddha Ananda), it is the establishment of the Dharma to separately question and blame. There are four more points: The first point is the general situation of the Dharma establishment. If there is no difference between the two texts, it is considered '如' (tathata, suchness), and the content interpreted in the second text is '是' (satya, truth), and the eight teachings are all like this. Next, after '今阿難' (Jin Anan, Now Ananda), Ananda in this sutra is cited to question: Which category does this sutra belong to in the eight teachings? If it is not the '如是' (ru shi, thusness) that transcends the eight teachings, how can it become the content heard in this sutra? Third, after '不可以' (bu keyi, cannot), it is a summary of the questioning, so it is said '不可以漸' (bu keyi jian, cannot be gradual), etc. Here, the gradual teaching (漸教, jian jiao) and the partial teaching (偏教, pian jiao) are omitted, and the secret teaching (秘密教, mimi jiao), the indefinite teaching (不定教, buding jiao), and the sudden teaching school (頓教部, dun jiao bu) should be fully explained. Since the Dharma masters do not know the difference between the eight teachings and this sutra, the transmission and interpretation of the two texts are not truthful. Fourth, after '傳詮' (chuan quan, transmission and interpretation) is a summary of the fault. '此義' (ci yi, this meaning), etc., is encouragement. If you understand the meaning of this sutra, you don't need to study it in detail, and the truth in it will naturally be understood. Third, after '且依' (qie yi, for the time being), it is the formal explanation. There are three more points: First, from the perspective of gradual teaching, in order to avoid cumbersome texts, gradual teaching is used to clarify the four teachings. Second, after '若頓' (ruo dun, if sudden), it is to explain the three teachings such as sudden teaching. Third, after '敷八教' (fu ba jiao, expounding the eight teachings), it is a summary of blaming the ancient Dharma masters. The first text has two more points: First, it is explained from the relativity of transmission and interpretation; second, after '若動' (ruo dong, if moving), it is directly observed and explained from the truth interpreted. When listening, there are both the expresser (能詮, neng quan) and the expressed (所詮, suo quan), which is also a summary of the previous explanation with reason, so the four explanations are all named '如' (ru, suchness). In addition, before, using words to conform to the truth is called '如' (ru, suchness), which refers to the content interpreted, and the words are called '是' (shi, truth); here, wisdom truly reflects the realm, '如' (ru, suchness) runs through the two truths (二諦, er di), so the previous two teachings, conventional truth (俗諦, su di) corresponds to partial truth (偏真, pian zhen), and the latter two teachings, conventional truth corresponds to the middle way (中道, zhong dao).
真，兩文各二隨義消之。故前約傳詮一一文中，皆約諦與文字，故能詮既同，驗知所詮理當，故所傳所詮皆所聞體。故初二教皆以文字為俗、所詮為真，但有即不即異，乃辨二教傳詮不同；后二教皆以能詮對所詮三諦以說，亦即不即異。以四例四亦應可見。若不爾者，豈以阿難傳佛無詮之教？故彼文理相稱之法，是我所傳，故下方云聞等也。言「云云」者，應更以是對向四文，及以漸中具教多少，準前可知。次、「頓」等三者，言頓與圓同，且從少分，以彼兼別今且從勝，故云圓同。應更云頓中別教與漸中別同，不云漸教有同異者，漸既離四，舉圓即攝諸部中圓，三教即是諸部中異，故但更對余之三教。不定中雲「更互」者，並約漸頓四教說之，深淺相望故云前後。「秘密不傳」者，降佛已還非所述故，尚非阿難能受，豈弘教者所量？又阿難非不傳秘，赴機之密非所傳耳。故秘密所用全是顯教，是故傳秘只名傳顯。三、「敷八教」下，結責者，《華嚴》云「張佛教網亙法界海，漉天人魚，置涅槃岸」，故知佛教不出於八，所詮無外故云法界，教網既亙於法界，涅槃必遍於偏圓，岸唯果地一如，教必權實本跡，天人機具眾教，漉至究竟涅槃。故諸師偏釋不可獨張，比竊讀者尚雲天臺唯藏等四，一何昧哉！一何昧哉！是故
【現代漢語翻譯】 現代漢語譯本： 真諦和俗諦這兩種說法，可以根據意義來靈活運用。因此，前面約定傳達和解釋時，每一處都圍繞著真諦和文字展開，因為能詮釋的文字相同，就可以驗證所詮釋的道理是正確的，所以所傳達的和所詮釋的都是所聽聞的本體。因此，最初的兩個教派都以文字為俗諦，所詮釋的為真諦，只是有即或不即的差異，這是用來區分兩個教派在傳達和解釋上的不同；後面的兩個教派都用能詮釋的文字來對應所詮釋的三諦來說明，也是即或不即的差異。用四例來對應四教，也應該可以明白。如果不是這樣，難道阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）傳達的是佛陀無法用語言詮釋的教義嗎？所以，那文字和道理相符的法，才是我所傳達的，所以下文說『聞等』。說到『云云』，應該再用這種方式來對應前面的四種教義，以及漸教中包含的教義多少，參照前面就可以知道了。 其次，『頓』等三種教義，說到頓教和圓教相同，只是從少部分來說，因為頓教兼有別教的成分，現在且從殊勝的角度來說，所以說圓教相同。應該再說頓教中的別教和漸教中的別教相同，不說漸教有相同或不同的地方，是因為漸教已經脫離了四教的範疇，舉出圓教就包含了諸部中的圓教，三教就是諸部中不同的教義，所以只用它們來對應其餘的三教。不定教中說『更互』，是同時針對漸教、頓教、圓教、別教四教來說的，因為深淺相互對應，所以說是前後。『秘密不傳』，是因為佛陀降生以後所說的教義並非所述說的內容，尚且不是阿難所能接受的，哪裡是弘揚教義的人所能衡量的？而且阿難並非不傳達秘密教義，只是不傳達應機而生的秘密。所以，秘密教義所使用的全是顯教，因此傳達秘密教義只是名為傳達顯教。 第三，『敷八教』下面，是總結和責備。《華嚴經》（Avataṃsaka Sūtra）說『張佛教網亙法界海，漉天人魚，置涅槃岸』，所以知道佛教不出於八教，所詮釋的沒有超出法界，教網既然遍佈於法界，涅槃必定普及於偏圓，岸只是果地的一如，教義必定是權實本跡，天人具備各種根機，被教網過濾後到達究竟涅槃。所以，各位法師片面地解釋是不可取的，那些粗略閱讀的人還說天臺宗只有藏等四教，這是多麼的糊塗啊！多麼的糊塗啊！所以。
【English Translation】 English version: The terms 'truth' and 'conventional truth' can be flexibly applied according to their meaning. Therefore, in the previous agreement on transmission and interpretation, each instance revolves around truth and words. Because the words that can express are the same, it can be verified that the principle being expressed is correct. Therefore, what is transmitted and what is expressed are both the essence of what is heard. Thus, the first two teachings regard words as conventional truth and what is expressed as truth, with only the difference of being either identical or not identical. This is used to distinguish the differences in transmission and interpretation between the two teachings. The latter two teachings use the words that can express to correspond to the three truths that are expressed, also with the difference of being either identical or not identical. It should be understandable by using the four examples to correspond to the four teachings. If not, would Ānanda (one of the ten major disciples of the Buddha, known for his exceptional memory) be transmitting the Buddha's teachings that cannot be expressed in words? Therefore, the Dharma that is consistent with both words and principles is what I transmit. Hence, the text below says 'hearing, etc.' When it says 'etc.,' it should be further used to correspond to the previous four teachings, as well as the amount of teachings contained in the gradual teaching, which can be understood by referring to the previous explanations. Secondly, regarding the three teachings of 'sudden,' etc., when it is said that the sudden teaching is the same as the perfect teaching, it is only from a small part, because the sudden teaching also includes elements of the distinct teaching. Now, let's consider it from the perspective of superiority, so it is said that the perfect teaching is the same. It should be further said that the distinct teaching in the sudden teaching is the same as the distinct teaching in the gradual teaching. The reason for not saying that the gradual teaching has similarities or differences is that the gradual teaching has already departed from the category of the four teachings. Mentioning the perfect teaching includes the perfect teaching in all the schools, and the three teachings are the different teachings in all the schools. Therefore, they are only used to correspond to the remaining three teachings. When it is said that 'mutually' in the indeterminate teaching, it is referring to the four teachings of gradual, sudden, perfect, and distinct teachings simultaneously. Because the depths correspond to each other, it is said to be before and after. 'Secret teachings are not transmitted' because the teachings spoken after the Buddha's descent are not the content being described. They are not even something that Ānanda could accept, let alone something that those who promote the teachings can measure? Moreover, it is not that Ānanda did not transmit secret teachings, but that he did not transmit the secrets that arise in response to the occasion. Therefore, all that is used in secret teachings is the exoteric teaching. Therefore, transmitting secret teachings is only named as transmitting exoteric teachings. Thirdly, below 'spreading the eight teachings' is a summary and rebuke. The Avataṃsaka Sūtra says, 'Spread the net of Buddhist teachings across the ocean of the Dharma realm, filtering heavenly beings and humans like fish, and placing them on the shore of Nirvana.' Therefore, it is known that Buddhist teachings do not go beyond the eight teachings, and what is expressed does not exceed the Dharma realm. Since the net of teachings pervades the Dharma realm, Nirvana must be universal in both partial and complete aspects. The shore is only the oneness of the fruit ground, and the teachings must be expedient and real, fundamental and trace. Heavenly beings and humans possess various faculties, and after being filtered by the net of teachings, they reach ultimate Nirvana. Therefore, it is not advisable for various Dharma masters to interpret them one-sidedly. Those who read superficially even say that the Tiantai school only has the four teachings of the Tripiṭaka, etc. How confused! How confused! Therefore.
須知消經方軌，頓等是此宗判教之大綱，藏等是一家釋義之綱目，若消諸教但用藏等，其文稍通。若釋《法華》無頓等八，舉止失措，故又舉喻責云「接四箭」等。故《大經》「迦葉菩薩問云：云何智者觀念念滅？佛言：譬如四人皆善射術，聚在一處各射一方，念言我等四箭俱射俱墮。復有人念，及其未墮，我能一時以手接取。佛言：捷疾鬼復速是人，如是飛行鬼、四天王、日月神、堅疾天展轉疾前，無常過此。」今借接四以喻八教未敢稱當，況古一兩如驢鱉耶？若深得是意入文自融。言「云云」者，應舉八教以合譬意，況若不識開權拂近，徒知八教經旨未分？所以今文多不云開者，以《玄》文具故。又開顯圓與兼帶圓，二理無殊，故云頓與圓同等。故不定、秘密義各含四，顯之與密、定與不定，相對論故。
次約本跡者，文雖未至證信義通，已如前說。又為五：初、通舉十方三世；次、通舉三世；三、獨舉釋尊；四、正約傳詮；五、更明示跡。初二既通，一本難定，故「且約」下，唯指釋迦。次「又阿難」下，約于傳詮，師弟相望義立本跡。「又師弟」下，顯阿難本。故五文中正用第三、第四，顯今如是。初云「橫豎」者，十方為橫、三世名豎。十方諸佛各自有豎，非今文意，故「且約」下的出今佛，過去一
【現代漢語翻譯】 現代漢語譯本：要知道理解經文的正確方法，『頓』和『等』是天臺宗判斷教義的大綱，『藏』等是解釋經文含義的綱目。如果理解各部經典只用『藏』等，那麼文義還算容易理解。如果解釋《法華經》沒有『頓』等八教，那麼言行舉止就會失當，所以又用比喻來責備，說像是『接四箭』等。因此，《大般涅槃經》中，迦葉菩薩問道：『智者如何觀照唸唸生滅？』佛回答說：『譬如四個人都擅長射箭，聚集在一處各自向一方射箭，心想我們四支箭同時射出同時墜落。又有人想，在箭還未墜落時，我能同時用手接住。』佛說：『捷疾鬼比這個人還快，像這樣飛行鬼、四天王（Catummaharajika）、日月神、堅疾天依次比前者更快，無常比這些都快。』現在借用接四箭來比喻八教，還不敢說恰當，更何況古代的一兩句話像驢和鱉一樣不相干呢？如果深刻理解這個意思，那麼理解經文自然融會貫通。』云云』的意思，應該舉出八教來符合比喻的含義，如果不認識開權顯實、拂跡近顯，只是知道八教，那麼對經文的旨意還沒有分辨清楚？所以現在文中大多不說開權顯實，因為《法華玄義》中已經詳細說明了。而且開顯圓教與兼帶圓教，兩種道理沒有區別，所以說頓教與圓教相同。因此，不定教、秘密教的意義各自包含四教，顯教與密教、定教與不定教，是相對而言的。 其次，關於本跡論，文中雖然還沒有到證信義通的程度，但已經像前面所說的那樣了。又分為五點：第一，總括十方三世；第二，總括三世；第三，單獨指釋尊（Sakyamuni）；第四，正是關於傳詮；第五，進一步說明示跡。前兩點既然是總括，那麼根本就難以確定，所以『且約』以下，只指釋迦牟尼佛。其次，『又阿難（Ananda）』以下，是關於傳詮，師父和弟子相互對應，本跡的意義就成立了。『又師弟』以下，顯示阿難的本。所以五個部分中，主要用第三、第四點，來顯示現在的情況是這樣。最初說『橫豎』，十方為橫，三世為豎。十方諸佛各自有豎，不是現在文中的意思，所以『且約』以下，說明現在的佛，過去一位。
【English Translation】 English version: To understand the correct method for interpreting scriptures, 'Sudden' and 'Gradual' are the major outlines for the Tiantai school's classification of teachings, while 'Tripitaka' and others are the outlines for explaining the meaning of scriptures. If you only use 'Tripitaka' and others to understand the various scriptures, then the meaning of the text is relatively easy to understand. If you explain the Lotus Sutra without the eight teachings of 'Sudden' and others, then your words and actions will be inappropriate, so it is also used as a metaphor to rebuke, saying it is like 'catching four arrows' and so on. Therefore, in the Mahāparinirvāṇa Sūtra, Bodhisattva Kashyapa (Mahākāśyapa) asked: 'How does a wise person contemplate the arising and ceasing of thoughts?' The Buddha replied: 'It is like four people who are good at archery, gathered in one place, each shooting in one direction, thinking that our four arrows are shot and fall at the same time. Another person thinks that before the arrows fall, I can catch them all at once with my hands.' The Buddha said: 'A quick ghost is faster than this person, like this, a flying ghost, the Four Heavenly Kings (Catummaharajika), the gods of the sun and moon, and the Firm and Swift Heaven are faster than the previous one in turn, and impermanence is faster than all of these.' Now, borrowing the catching of four arrows to compare the eight teachings, I dare not say it is appropriate, let alone that one or two ancient words are as irrelevant as a donkey and a turtle? If you deeply understand this meaning, then understanding the scriptures will naturally be integrated. The meaning of 'etcetera' should be to cite the eight teachings to conform to the meaning of the metaphor. If you do not recognize the opening of provisional and revealing of the real, and the sweeping away of traces to reveal the near, and only know the eight teachings, then you have not yet distinguished the meaning of the scriptures? Therefore, most of the texts now do not mention the opening of provisional and revealing of the real, because it has been explained in detail in the Profound Meaning of the Lotus Sutra. Moreover, the opening and revealing of the perfect teaching and the inclusive perfect teaching are not different in principle, so it is said that the sudden teaching is the same as the perfect teaching. Therefore, the meanings of the indeterminate teaching and the secret teaching each contain four teachings. The explicit teaching and the secret teaching, the definite teaching and the indeterminate teaching, are relative to each other. Secondly, regarding the theory of Original Ground and Manifestation, although the text has not yet reached the level of proof of faith and understanding, it is already as mentioned before. It is further divided into five points: First, generally encompassing the ten directions and three times; second, generally encompassing the three times; third, specifically referring to Shakyamuni (Sakyamuni); fourth, precisely regarding transmission and interpretation; fifth, further clarifying the manifestation of traces. Since the first two points are general, then the root is difficult to determine, so 'for the time being' below, only refers to Shakyamuni Buddha. Secondly, 'Also Ananda (Ananda)' below, is about transmission and interpretation, the teacher and disciple correspond to each other, and the meaning of Original Ground and Manifestation is established. 'Also teacher and disciple' below, shows the Original Ground of Ananda. Therefore, among the five parts, the third and fourth points are mainly used to show that the current situation is like this. The initial saying of 'horizontal and vertical' means that the ten directions are horizontal and the three times are vertical. The Buddhas of the ten directions each have their own vertical, which is not the meaning of the current text, so 'for the time being' below, explains the current Buddha, one in the past.
本、余皆屬跡。師弟中亦指久本，余屬跡中本跡而已。重明者，欲述本地亦為師弟故也。故云「非始今日」，當知空王時亦非阿難本也。
次「觀心」者，前之三釋並是所觀，故云觀前也。悉檀是前因緣，教是前約教，跡是前本跡，等取三釋各具諸義，本雖久遠，圓頓雖實，第一義雖理，望觀屬事故咸成境，故對三為觀便成四釋。于中又三：初、通立觀相；次、引文證成；三、約文顯四。初文言「即通」者，具足應云緣生即空，即指前三皆緣生故。況前緣生境通三諦，從即空邊且判屬通，應知空觀通於一切。空假成別者，地前從別證道必同，亦通亦別者，凡通聖別故也。凡通前教、聖局證中故，空假仍通、中方別故。地前空假通於所非及以所照，登地別在能非能照，真實故也。此是別家對他通別，若唯別教與前永殊。「非通非別」者，無非法界故。雙非辨別與前復殊，此中既以因緣教跡而為觀境，不可復以藏通觀觀，是故但寄通別四句，寄約教義暫分別之。又為成四句，故借別教離為兩句，故第四句即是今經之妙觀也。次、「下文云」去，引〈譬喻品〉證成觀相。三、「信則」下，更約觀心成因緣等，而釋經文一心即具感應等四。信機見應者，於一心中能信如機、覺心如應。言「淺深」者，義當判教，信實相心
【現代漢語翻譯】 現代漢語譯本： 本和余皆是垂跡。師弟之中也指出久遠之本，其餘屬於垂跡中的本和跡而已。重明的意思是，想要敘述本地也是因為師弟的緣故。所以說『非始今日』，應當知道空王佛時也不是阿難的根本。 其次是『觀心』，前面的三種解釋都是所觀之境，所以說是觀前。悉檀是前面的因緣，教是前面的約教，跡是前面的本跡，等等，取這三種解釋各自具有的意義。本雖然久遠，圓頓雖然真實，第一義雖然是理，但相對於觀來說，都屬於事，所以都成為觀境。因此，針對這三種解釋進行觀，就形成了四種解釋。其中又有三種：首先，總的建立觀的相狀；其次，引用經文來證明；第三，根據經文來顯示四種解釋。第一段文字說『即通』，完整地應該說是緣生即空，即指前面的三種解釋都是因緣所生。況且前面的緣生之境貫通三諦，從即空的角度暫且判為通，應該知道空觀貫通一切。空假成別，是指十地菩薩之前，從別教證道必定相同，亦通亦別，是指凡夫是通，聖人是別。凡夫貫通前教，聖人侷限於證悟中道，所以空假仍然是通，中道才是別。十地菩薩之前，空假貫通於所非和所照，登地之後，區別在於能非和能照，因為真實。這是別教對於其他教的通別，如果只是別教，就與前面的教義永遠不同。『非通非別』，是因為沒有不是法界的。雙重否定辨別與前面的教義又不同。這裡既然以因緣、教、跡作為觀境，就不能再用藏教、通教的觀來觀，所以只是借用通別四句，借用教義暫時分別。又爲了成就四句，所以借用別教的離為兩句，所以第四句就是這部經的妙觀。其次，『下文云』開始，引用《譬喻品》來證明觀的相狀。第三，『信則』以下，進一步根據觀心來成就因緣等，從而解釋經文一心就具備感應等四種意義。信機見應，是指在一心中能夠相信如機，覺悟心如應。『淺深』的意思，應當判別教義，相信實相的心。
【English Translation】 English version: Both the 'original' (本) and the 'traces' (余) belong to the manifested traces. Among the teacher-disciple relationship, it also points to the long-standing original (久本), the rest belong to the original and traces within the manifested traces. 'Re-illumination' (重明) means wanting to describe the local ground (本地) also because of the teacher-disciple relationship. Therefore, it says 'not beginning today' (非始今日), one should know that even at the time of Kongwang Buddha (空王), it was not the original of Ananda (阿難). Next is 'contemplating the mind' (觀心), the previous three explanations are all objects of contemplation, therefore it is said to be contemplating the previous. Hetu-pratyaya-siddhanta (悉檀) is the previous cause and condition, teaching (教) is the previous teaching by agreement (約教), traces (跡) are the previous original and traces (本跡), etc., taking these three explanations each with their own meanings. Although the original is long-standing, the perfect and sudden (圓頓) is real, and the first principle (第一義) is reason, but relative to contemplation, they all belong to phenomena, so they all become objects of contemplation. Therefore, contemplating these three explanations forms four explanations. Among them, there are three: first, generally establishing the characteristics of contemplation; second, citing scriptures to prove it; third, revealing the four explanations based on the scriptures. The first passage says 'immediately universal' (即通), it should be fully said that dependent arising is immediately emptiness (緣生即空), which refers to the previous three explanations all arising from conditions. Moreover, the previous realm of dependent arising penetrates the three truths (三諦), from the perspective of immediately emptiness, it is temporarily judged as universal, one should know that the contemplation of emptiness (空觀) penetrates everything. Emptiness and provisionality becoming distinct (空假成別) refers to before the tenth ground (十地), proving the path from the distinct teaching (別教) is certainly the same, also universal and also distinct (亦通亦別) refers to ordinary beings being universal and sages being distinct. Ordinary beings penetrate the previous teachings, sages are limited to realizing the middle way (中道), so emptiness and provisionality are still universal, the middle way is distinct. Before the tenth ground, emptiness and provisionality penetrate what is not and what is illuminated, after ascending the ground, the difference lies in what can not and what can illuminate, because it is real. This is the distinct teaching's universality and distinctness relative to other teachings, if it is only the distinct teaching, it is forever different from the previous teachings. 'Neither universal nor distinct' (非通非別) is because there is nothing that is not the dharma realm (法界). Double negation distinguishing is again different from the previous teachings. Since here cause and condition, teaching, and traces are taken as objects of contemplation, one cannot again use the contemplation of the Tripitaka teaching (藏教) and the shared teaching (通教) to contemplate, so it only borrows the four sentences of universality and distinctness, temporarily distinguishing by borrowing the meaning of the teachings. Also, in order to accomplish the four sentences, it borrows the distinct teaching's separation into two sentences, so the fourth sentence is the wonderful contemplation of this sutra. Next, 'the following text says' (下文云) begins, citing the 'Parable Chapter' (譬喻品) to prove the characteristics of contemplation. Third, 'if one believes' (信則) below, further based on contemplating the mind to accomplish cause and condition, etc., thereby explaining the sutra text that one mind possesses response, etc. The meaning of 'believing the opportunity and seeing the response' (信機見應) refers to being able to believe like an opportunity in one mind, and awakening the mind like a response. The meaning of 'shallow and deep' (淺深) should distinguish the teachings, believing in the mind of true reality (實相).
不同於權，實相之深不同余淺。「又信」下，約觀論本，則妙教為跡、所詮為本，見實相本即見經中師資之本，以主及伴俱得實故。以龍陀久成，從所證為本。言「龍陀佛」者，真諦云：「須菩提是東方青龍陀佛」。有引《大寶積》云：「舍利弗成佛號金龍陀」，未檢。指此則知一切聲聞咸然，故見空生、身子之跡，則識一切聲聞之本。「又聞經」下，乃以觀心釋成觀心，能覺之心名佛，即此覺心名慧，亦即覺心通數具足，即此覺心與弘誓俱，名慈心凈。「約心」下，結。
次、「若釋」下，判同異。先明去取；次「當知」下，正判。所言「他」者，即他部也。於前四味唯除鹿苑顯露無圓。所言「同」者，但云今圓同彼圓故，應云兼帶覆成異也。又言「異」者，彼無久本，諸經亦有體用等本跡，名同體異，從體異邊故云異也。應知亦可通用四釋，但知諸經無久遠本義則可矣。「云云」者，此之四釋對於部教關涉處多，故因緣等四望於前經，各有施開兼帶等別，故所傳亦別。
次釋「我聞」中三：初、辨互異；次、「今例」下，準例如是；三、「大論」下，正釋。初因緣中先明世界，初引論釋，云「耳根不壞等」者，先舉根塵，根即清凈四大，處者塵也。非余闕緣故云可聞，雖復可聞鬚髮意識，故云「欲聞
【現代漢語翻譯】 現代漢語譯本： 不同於權宜之說，實相的深度遠超淺顯之見。「又信」之後，依據觀心的論述，那麼妙法蓮華經是跡門，所詮釋的實相是本門，見到實相之本，就等於見到了經中的師資之本，因為主和伴都證得了實相。以龍陀（過去佛名）早已成佛為例，是從所證得的果位來論本。說到『龍陀佛』，真諦法師說：『須菩提（佛陀弟子）是東方青龍陀佛』。有人引用《大寶積經》說：『舍利弗（佛陀弟子）成佛，佛號金龍陀』，尚未查證。以此推斷，就知道一切聲聞（佛陀的弟子）都是如此，所以見到空生（須菩提的別名）、身子（舍利弗的別名）的跡象，就能認識一切聲聞的本源。「又聞經」之後，是用觀心來解釋成就觀心，能覺悟的心稱為佛，這個覺悟的心也稱為慧，也即是覺悟的心通達圓滿，這個覺悟的心與弘大的誓願同在，稱為慈心清凈。「約心」之後，是總結。 其次，「若釋」之後，是判斷相同和不同。先說明取捨；其次，「當知」之後，正式判斷。所說的『他』，指的是其他部派。在前四味（譬喻佛陀教法的四個階段）中，只有鹿苑（佛陀初轉法輪之地）顯露而沒有圓融。所說的『同』，只是說現在的圓融和他們的圓融相同，應該說兼帶而又形成不同。又說『異』，是因為他們沒有久遠的本源，其他經典也有體用等本跡，名稱相同而體性不同，從體性不同的角度來說，所以說是不同。應該知道也可以通用四種解釋，只要知道其他經典沒有久遠本源的意義就可以了。「云云」，這四種解釋對於部教的關聯之處很多，所以因緣等四種觀察前經，各有施設、開顯、兼帶等區別，所以所傳的內容也不同。 其次，解釋『我聞』中的三個方面：首先，辨別相互的差異；其次，「今例」之後，按照例子類推；第三，「大論」之後，正式解釋。最初的因緣中，先說明世界，首先引用論典解釋，說『耳根不壞等』，先舉出根和塵，根就是清凈的四大，處所就是塵。不是其他缺失的因緣，所以說可以聽聞，即使可以聽聞，也需要發起意識，所以說『想要聽聞』。
【English Translation】 English version: Different from expedient teachings, the depth of true reality surpasses superficial views. Following 'Moreover, believing,' based on the contemplation of mind, the Wonderful Dharma Lotus Sutra is the trace (跡, jī, manifestation), and the reality it expounds is the origin (本, běn, fundamental nature). Seeing the origin of true reality is equivalent to seeing the origin of the teachers and disciples in the sutra, because both the principal and the companions attain true reality. Taking Long Tuo (龍陀, Lóng Tuó, name of a past Buddha) as an example, who attained Buddhahood long ago, it is based on the attained fruit. Speaking of 'Buddha Long Tuo,' the Tripitaka Master Paramārtha said, 'Subhuti (須菩提, Xūpútí, one of the Buddha's disciples) is the Azure Dragon Tuo Buddha of the East.' Some cite the Mahāratnakūṭa Sūtra, saying, 'Sariputra (舍利弗, Shèlìfú, one of the Buddha's disciples) becomes a Buddha named Golden Dragon Tuo,' but this has not been verified. Inferring from this, it is known that all śrāvakas (聲聞, shēngwén, disciples who hear the Buddha's teachings) are like this, so seeing the traces of Emptiness-born (another name for Subhuti) and Sariputra, one can recognize the origin of all śrāvakas. Following 'Moreover, hearing the sutra,' it is using contemplation of mind to explain the accomplishment of contemplation of mind. The mind that can awaken is called Buddha, and this awakened mind is also called wisdom (慧, huì, prajna), that is, the awakened mind is thoroughly complete. This awakened mind, together with the great vows, is called pure loving-kindness (慈心凈, címíng jìng). Following 'Regarding the mind,' it is a conclusion. Secondly, following 'If explaining,' it is judging similarities and differences. First, clarify what to take and what to discard; second, following 'It should be known,' it is the formal judgment. What is referred to as 'other' (他, tā), refers to other schools. In the previous four flavors (四味, sì wèi, four stages of the Buddha's teachings), only Deer Park (鹿苑, Lùyuàn, where the Buddha first turned the wheel of Dharma) is revealed without integration. What is referred to as 'same' (同, tóng), only says that the current integration is the same as their integration, it should be said that it is both inclusive and forms a difference. Also, saying 'different' (異, yì), is because they do not have a distant origin, other sutras also have origin and manifestation such as substance and function, the names are the same but the nature is different, from the perspective of different nature, so it is said to be different. It should be known that the four explanations can also be used universally, as long as it is known that other sutras do not have the meaning of a distant origin. 'Et cetera' (云云, yúnyún), these four explanations have many connections to the divisions of teachings, so the four perspectives of cause and condition, etc., on the previous sutra, each have distinctions such as application, revelation, and inclusion, so what is transmitted is also different. Thirdly, explaining the three aspects in 'I heard': first, distinguishing mutual differences; second, following 'Now, by analogy,' inferring by analogy; third, following 'The Great Treatise,' formally explaining. In the initial cause and condition, first explain the world, first citing the treatise for explanation, saying 'The ear-organ is not broken, etc.,' first mentioning the organ and object, the organ is the pure four great elements, the place is the object. It is not other missing causes and conditions, so it is said to be able to hear, even if it can be heard, it is necessary to arouse consciousness, so it is said 'wanting to hear.'
」。更藉諸緣故下，總云眾緣和合，但除空緣也。
次問答中有人不許滅后色經，唯云名句屬於行蘊，若其全不許見，經初盡合改聞，當知皆先眼耳所得，次方流入想行。若使一字一、聲眼耳二識不俱，則名句文皆不成就，和合之言不可欺也。
所言「主」者，總舉識心，即世流佈，仍藉阿難願力及以如來宿誓，滅后眾生有機，方乃能令和合成聞，故且以我是眾緣主，眾緣和合我方能聞，故云我聞。文舉緣具故但云聞，因緣和合即世界也。「無學飛騰說偈」者，佛初入滅，諸阿羅漢皆說偈云：「已度凡夫恩愛河，老病死家已破裂，見身篋中有四蛇，今入無餘般涅槃。」諸在林中者又說偈言：「佛已寂滅入涅槃，諸滅結眾皆隨去，世界如是空無智，癡瞑道增智燈滅。」於是飛騰各說偈言：「咄哉諸有苦，輪轉如水月，不堅如芭蕉，亦如幻影響。如來大雄猛，功德超三界，猶為無常風，漂流而不住。」「佛話(戶夬切)文殊結集」者，《大論》云：「文殊結集諸大乘經，亦皆先稱如是等五」，經論二文並生戀慕之善。諸阿羅漢戀慕之極，故皆隨去。佛指闊二寸。三疑者，前眾疑已下文是。若此三，佛皆應自說，並不合云聞，是故云「聞三疑皆遣」，遣疑即破惡故也。「第一義中無我無聞」者，如陳如雲第一義
【現代漢語翻譯】 現代漢語譯本： 更憑藉各種因緣的緣故，總的來說就是眾緣和合，但排除了空緣。
其次，在問答中，有人不認可滅度后還有色蘊存在，只說名句屬於行蘊。如果完全不允許見到（色蘊），那麼經文開頭就應該全部改為『聞』，應當知道都是先通過眼耳獲得的，然後才流入想行。如果一個字、一個聲音，眼識和耳識不能同時具備，那麼名句文章都不能成就，和合之說是不可欺騙的。
所說的『主』，總的來說是指識心（consciousness），也就是世間流佈的說法，仍然憑藉阿難（Ānanda，佛陀的十大弟子之一，以記憶力超群著稱）的願力和如來（Tathāgata，如來是佛的稱號之一）宿世的誓願，滅度后眾生有機緣，才能使（眾緣）和合而成聽聞，所以暫且說『我是眾緣之主，眾緣和合我才能聽聞』，所以說『我聞』。經文只提到因緣具足，所以只說『聞』，因緣和合就是世界。『無學飛騰說偈』，佛陀（Buddha，佛教創始人釋迦牟尼的尊稱）初入滅時，各位阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）都說偈頌：『已度凡夫恩愛河，老病死家已破裂，見身篋中有四蛇，今入無餘般涅槃。』那些在林中的阿羅漢又說偈頌說：『佛已寂滅入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態），諸滅結眾皆隨去，世界如是空無智，癡瞑道增智燈滅。』於是飛騰的阿羅漢各自說偈頌說：『咄哉諸有苦，輪轉如水月，不堅如芭蕉，亦如幻影響。如來大雄猛，功德超三界，猶為無常風，漂流而不住。』『佛話文殊（Mañjuśrī，文殊菩薩，象徵智慧）結集』，《大論》說：『文殊結集諸大乘經，也都是先稱如是等五』，經論二文都產生戀慕之善。各位阿羅漢戀慕到了極點，所以都隨佛陀而去。佛指（指佛陀的舍利）寬二寸。三疑，前面眾人的疑惑已經在下文。如果這三點，佛都應該自己說，不應該說是聽聞，所以說『聞三疑皆遣』，遣除疑惑就是破除惡念。『第一義中無我無聞』，如陳如（Ājñāta Kauṇḍinya，佛教最早的五比丘之一）所說第一義。
【English Translation】 English version: Furthermore, relying on various causes and conditions, it is generally said that all conditions come together, except for the condition of emptiness.
Secondly, in the question and answer session, some people do not accept the existence of form (rupa) after extinction (Nirvana), only saying that names and phrases belong to the aggregate of formations (samskara). If seeing (rupa) is completely disallowed, then the beginning of the sutra should be entirely changed to 'heard.' It should be known that everything is first obtained through the eyes and ears, and then flows into perception (samjna) and formations (samskara). If a single word or a single sound cannot simultaneously involve eye-consciousness and ear-consciousness, then names, phrases, and texts cannot be established. The statement of coming together is not deceptive.
The term 'master' generally refers to the mind of consciousness (vijnana), which is the prevalent view in the world. It still relies on the vows of Ānanda (one of the ten principal disciples of the Buddha, known for his exceptional memory) and the past vows of the Tathāgata (one of the titles of the Buddha). Only when sentient beings have the opportunity after extinction can they bring about the coming together (of conditions) to form hearing. Therefore, it is tentatively said, 'I am the master of all conditions; only when all conditions come together can I hear,' hence the saying 'Thus I have heard.' The text only mentions the completeness of conditions, so it only says 'heard.' The coming together of causes and conditions is the world. 'The Arhats (Arhat, a saint who has cut off all afflictions and attained liberation) flying and reciting verses' refers to when the Buddha (Buddha, the title of Siddhartha Gautama, the founder of Buddhism) first entered extinction. All the Arhats recited verses: 'Having crossed the river of love and affection of ordinary beings, the house of old age, sickness, and death has been shattered. Seeing four snakes in the body-casket, now entering Nirvana without remainder.' Those Arhats in the forest also recited verses, saying: 'The Buddha has entered Nirvana in stillness, all the assemblies of extinguished bonds follow him. The world is thus empty and without wisdom; ignorance increases, and the lamp of wisdom is extinguished.' Thereupon, the flying Arhats each recited verses, saying: 'Alas, all sufferings exist, revolving like the moon in water, as insubstantial as a banana tree, and like illusory reflections. The Tathāgata is greatly heroic and fierce, his merits surpass the three realms, yet he is still drifted and does not abide by the impermanent wind.' 'The Buddha spoke of Mañjuśrī (Mañjuśrī Bodhisattva, symbolizing wisdom) compiling' The Mahaprajnaparamita Sastra says: 'Mañjuśrī compiled all the Mahayana sutras, and they all begin by saying 'Thus I have heard' and the like.' Both the sutra and the treatise give rise to the goodness of longing. The Arhats longed to the extreme, so they all followed the Buddha. The Buddha's finger (referring to the Buddha's relics) is two inches wide. The three doubts refer to the doubts of the people mentioned earlier in the text. If it were these three points, the Buddha should have said them himself, and it should not be said that they were heard. Therefore, it is said, 'Hearing dispels the three doubts,' and dispelling doubts is breaking evil. 'In the ultimate truth, there is no self and no hearing,' as Ājñāta Kauṇḍinya (one of the first five monks of Buddhism) said about the ultimate truth.
諦無聲字等。「古來」下，通斥舊也。于因緣中前三尚自不周，況第一義、況約教等三耶？「凡夫三種我」者，見我即利使中我。「慢我」者，雖通一切利鈍凡夫，然諸凡夫皆於己身以立宰主，雖非外計並屬見思。若學人所伏唯屬鈍使，雖無見我思惟未盡，故云二種。「世名我」者，世流佈一凡聖共有，但聖無前二，今亦不暇辨見修相，付在余文。「十住婆沙四句稱我」者，即有等四句，故彼第一卷〈地相品〉「問云：云何為無我？」而說偈言，總有八行半偈，最後云「是故我非我，亦我亦無我，非我非無我，我所非我所，亦我亦我所，非我非我所，是皆為邪論」，故離四句方名無我。今但云無我乃是即我無我，不云析破故在通教。
問：論釋別地：何判屬通？
答：
登地已去諸觀具足，但云即空義在通攝，況復地前義當通教。
引大經者，經云：「阿難多聞士自然能解了，是常與無常」，常無常義同我無我故也。不二登地雙照地前，照與分別名異義同，圓教極故義兼權實以勝攝劣，故望一代，五味既別所聞不同。「正法念中三阿難」者，與《集法傳》三人大同。
問：
《正法念》與《阿含》二經並小，如何證四以傳四教？
答：
小中一人既分四種，今演小
【現代漢語翻譯】 現代漢語譯本： 『諦無聲字等』（真實是無聲無字的）『古來』下，通斥舊也。（從『古來』開始，都是普遍地駁斥舊說。）在因緣法中，前三者（見我、慢我、世名我）尚且不完備，何況第一義諦，何況約教等三者（藏教、通教、別教）呢？『凡夫三種我』，見我即利使（五利使）中的我。『慢我』，雖然通於一切利根和鈍根的凡夫，然而所有凡夫都在自己身上建立主宰，雖然不是外道所計度的，都屬於見惑和思惑。如果學人所降伏的只是屬於鈍使，雖然沒有見我，思惟還沒有窮盡，所以說是二種。『世名我』，世間流佈，凡夫和聖人共有，但是聖人沒有前二者（見我、慢我），現在也沒有時間辨別見惑和修惑的差別，放在其他文章中說明。『十住婆沙四句稱我』，即有等四句，所以《十住婆沙論》第一卷〈地相品〉『問：云何為無我？』而說偈語，總共有八行半偈，最後說『是故我非我，亦我亦無我，非我非無我，我所非我所，亦我亦我所，非我非我所，是皆為邪論』，所以離開四句才叫做無我。現在只說無我，乃是即我無我，不說是分析破除，所以在通教。
問：論釋別地：何判屬通？（論中解釋了別教的果地，如何判斷屬於通教？）
答：
登地已去諸觀具足，但云即空義在通攝，況復地前義當通教。（登地之後，各種觀行都已具足，但如果說是即空之義，就屬於通教所攝，何況是登地之前的義理，更應當屬於通教。）
引大經者，經云：『阿難多聞士自然能解了，是常與無常』，常無常義同我無我故也。（引用《大般涅槃經》，經中說：『阿難多聞士自然能解了，是常與無常』，常與無常的意義等同於我與無我。）不二登地雙照地前，照與分別名異義同，圓教極故義兼權實以勝攝劣，故望一代，五味既別所聞不同。（不二法門登地菩薩雙照果地和因地，照與分別名稱不同意義相同，圓教達到極致，所以義理兼具權巧和真實，以殊勝的道理統攝低劣的道理，所以縱觀佛陀一代時教，五味不同，所聽聞的也不同。）『正法念中三阿難』，與《集法傳》三人大同。（《正法念處經》中的三個阿難，與《集法傳》中的三人大體相同。）
問：
《正法念》與《阿含》二經並小，如何證四以傳四教？（《正法念處經》和《阿含經》都是小乘經典，如何用它們來證明四種阿難以傳達四教的教義？）
答：
小中一人既分四種，今演小（小乘經典中一個人既然可以分出四種，現在演說小乘）
【English Translation】 English version: 'Dì wú shēng zì děng' (Truth is without sound or words). 'Gǔ lái' (From ancient times) below, universally refutes the old. Among the conditions, the first three (the 'I' of view, the 'I' of pride, and the 'I' of worldly name) are already incomplete, let alone the First Noble Truth, let alone the three related to teachings (Tripitaka teaching, Shared teaching, Distinct teaching)? 'The three 'I's of ordinary beings': the 'I' of view is the 'I' among the sharp afflictions (five sharp afflictions). 'The 'I' of pride', although it applies to all ordinary beings, both sharp and dull, all ordinary beings establish a master in themselves. Although it is not what externalists calculate, it all belongs to the delusions of views and thoughts. If what a learner subdues only belongs to the dull afflictions, although there is no 'I' of view, thinking has not been exhausted, so it is said to be two kinds. 'The 'I' of worldly name' is what is circulated in the world, shared by ordinary beings and sages, but sages do not have the former two ('I' of view, 'I' of pride). Now there is no time to distinguish the differences between the delusions of views and cultivation, which are explained in other articles. 'The four phrases of 'I' in the Daśabhūmika-vibhāṣā': that is, the four phrases such as 'exists'. Therefore, in the first volume of the Daśabhūmika-vibhāṣā, in the chapter 'Characteristics of the Ground', it asks, 'What is non-self?' And it speaks in verses, with a total of eight and a half lines of verses, and finally says, 'Therefore, I am not I, also I am not-I, not I not not-I, what is mine is not mine, also I am what is mine, not I not what is mine, all these are wrong views.' Therefore, only by leaving the four phrases can it be called non-self. Now, only saying non-self is the non-self that is 'I', not saying it is analyzed and broken, so it is in the Shared teaching.
Question: The treatise explains the distinct ground: how to judge it belongs to the Shared teaching?
Answer:
After ascending the ground, all the contemplations are complete, but if it is said that the meaning of emptiness is included in the Shared teaching, let alone the meaning before ascending the ground, it should belong to the Shared teaching.
Quoting the Mahāparinirvāṇa Sūtra, the sutra says, 'Ānanda, the learned man, can naturally understand that it is permanent and impermanent.' The meaning of permanent and impermanent is the same as the meaning of 'I' and non-self. The non-dual ascending of the ground illuminates the ground before, illumination and distinction have different names but the same meaning. The Perfect teaching reaches its extreme, so the meaning combines expedient and real to overcome the inferior. Therefore, looking at the Buddha's lifetime of teachings, the five flavors are different, and what is heard is different. 'The three Ānandas in the Zhengfa Nianchu Jing' are largely the same as the three people in the Samyukta-dharma-pitaka.
Question:
The Zhengfa Nianchu Jing and the Agamas are both Hinayana sutras, how to prove the four to convey the four teachings?
Answer:
Since one person in Hinayana can be divided into four kinds, now expounding Hinayana
令大、以大擬小，何不傳四？況複名通義圓，于理無失。小在三藏，通乘共故亦名為雜，況通菩薩利鈍複雜？
「云云」者，一人四德以用對教及開顯等，義如常說。
「空王」等者，于佛亦是跡中本跡，若於阿難或未是實本，主尚晦跡、弟子未彰，故亦不云空王劫數。言「云云」者，應具對上因緣等四以明我觀，亦應須寄因緣等四辨次不次，此文已當約教觀心，心境相對因緣觀也。真妙望余，本跡觀也。以心觀心，觀心觀也。
釋聞因緣不分四悉，但通結云因緣。若欲分者，初是世界，「舊解」下為人，「報恩」下對治，「此文」下第一義。初問，次「大論」下答。中言「集法」者，然結集之言通有三處：謂一千、七百、五百。一千正當最初結集。七百即是佛滅百年，因於跋阇擅行十事，舍那迦那白於七百，七百乃往毗舍離國，重結毗尼舉跋阇過。言五百者，四百年後，因迦昵吒王請僧供養論道不同，因此五百往王舍城更集三藏。今此從初，廣如諸文。展轉從他，自他別故，聞不聞異。未聞者樂欲，已得聞者生喜，並世界也。三昧是善及能聞力，新舊兩聞因聞善生。言佛覺者，只是佛加，覺力如佛，故名佛覺三昧。已證非從佛聞，故云自能，用本願力為持佛法生後代善，故舊解理當判屬為人。「
【現代漢語翻譯】 現代漢語譯本：
以大的來比擬小的，為什麼不傳授四悉檀（Siddhartha，四種成就）呢？更何況名稱相通，意義圓融，在道理上沒有缺失。『小』指的是三藏（Tripitaka，佛教經典），通乘（Mahayana，大乘佛教）和共乘（Hinayana，小乘佛教）共同擁有，因此也稱為雜藏。更何況通達菩薩道的人，有利根和鈍根，情況複雜？ 『云云』指的是，一人具備四德，以作用對應教法，以及開顯等等，意義如常所說。 『空王』等等，對於佛陀來說，也是跡中之本跡（指佛陀顯現的應化身中的根本）。如果對於阿難（Ananda，佛陀的十大弟子之一）來說，或許還不是真實的根本。教主尚且隱藏軌跡，弟子尚未彰顯，所以也不說空王劫數。說『云云』，應該完整地對應上面的因緣等四悉檀，來闡明我的觀想，也應該憑藉因緣等四悉檀來辨別次第。這段文字已經相當於從教、觀、心三個方面來談，心境相對，是因緣觀。真妙勝過其他，是本跡觀。以心觀心，是觀心觀。 解釋聽聞因緣不區分四悉檀，只是概括地總結為因緣。如果要區分，最初是世界悉檀，『舊解』下是為人悉檀，『報恩』下是對治悉檀，『此文』下是第一義悉檀。最初是提問，然後是『大論』下的回答。中間說『集法』，然而結集（recitation）這個詞語通常有三個地方：指一千、七百、五百。一千正對應最初的結集。七百指的是佛滅度百年後，因為跋阇（Vajjiputtakas）擅自實行十事，舍那迦那（Yasa）向七百比丘陳述，七百比丘前往毗舍離國（Vaishali），重新結集毗尼（Vinaya，戒律），揭露跋阇的過失。說五百，指的是四百年後，因為迦膩色迦王（Kanishka）請僧人供養，討論的觀點不同，因此五百比丘前往王舍城（Rajagrha）重新結集三藏。現在這裡說的是最初的結集，詳細情況如各種經典所說。輾轉從他人處聽聞，因為自己和他人不同，聽聞和不聽聞不同。未聽聞的人產生樂欲，已經聽聞的人產生歡喜，都屬於世界悉檀。三昧（Samadhi，禪定）是善，以及能夠聽聞的力量，新的和舊的兩種聽聞，因聽聞而產生善。說佛覺，只是佛陀的加持，覺悟的力量如同佛陀，所以稱為佛覺三昧。已經證悟的人不是從佛陀那裡聽聞，所以說自己能夠，用本願力來護持佛法，為後代眾生帶來利益，所以舊的解釋理應判定屬於為人悉檀。
【English Translation】 English version:
Why not transmit the Four Siddharthas (Siddhartha, four kinds of accomplishments) by using the great to analogize the small? Moreover, the names are interconnected, and the meanings are perfectly integrated, without any loss in principle. 'Small' refers to the Tripitaka (Tripitaka, Buddhist scriptures), which is shared by both the Mahayana (Mahayana Buddhism) and Hinayana (Hinayana Buddhism), and is therefore also called the Miscellaneous Collection. Furthermore, those who are proficient in the Bodhisattva path have both sharp and dull faculties, and the situation is complex? 'Et cetera' refers to one person possessing the Four Virtues, using function to correspond to the teachings, as well as revelation, etc., the meaning is as commonly said. 'Empty King' etc., for the Buddha, is also the root trace within the manifested traces (referring to the fundamental of the Buddha's manifested incarnations). If for Ananda (Ananda, one of the Buddha's ten great disciples), it may not yet be the true root. The teacher still conceals traces, and the disciples have not yet manifested, so it is not said to be the kalpa of the Empty King. Saying 'et cetera' should fully correspond to the above Four Siddharthas such as conditions to clarify my contemplation, and should also rely on the Four Siddharthas such as conditions to distinguish the order. This passage is already equivalent to discussing from the aspects of teaching, contemplation, and mind, the mind and environment are relative, it is the contemplation of conditions. True and wonderful surpasses the rest, it is the contemplation of root and trace. Using the mind to contemplate the mind, it is the contemplation of mind. Explaining that hearing conditions does not distinguish the Four Siddharthas, but simply summarizes them as conditions. If you want to distinguish them, the first is the World Siddhartha, under 'Old Explanation' is the For-People Siddhartha, under 'Repaying Kindness' is the Antidote Siddhartha, and under 'This Passage' is the First Principle Siddhartha. The first is the question, then the answer under 'Great Treatise'. In the middle, saying 'collecting the Dharma', however, the word recitation (recitation) usually has three places: referring to one thousand, seven hundred, and five hundred. One thousand corresponds to the very first recitation. Seven hundred refers to one hundred years after the Buddha's Nirvana, because the Vajjiputtakas (Vajjiputtakas) arbitrarily implemented ten things, Yasa (Yasa) reported to the seven hundred bhikkhus, and the seven hundred bhikkhus went to Vaishali (Vaishali) to re-recite the Vinaya (Vinaya, precepts), revealing the faults of the Vajjiputtakas. Saying five hundred refers to four hundred years later, because King Kanishka (Kanishka) invited monks to make offerings, and the views discussed were different, so five hundred bhikkhus went to Rajagrha (Rajagrha) to re-recite the Tripitaka. Now this is talking about the initial recitation, the details are as described in various scriptures. Hearing from others in turn, because oneself and others are different, hearing and not hearing are different. Those who have not heard generate desire, and those who have already heard generate joy, both belong to the World Siddhartha. Samadhi (Samadhi, meditation) is good, as well as the power to hear, the new and old two kinds of hearing, generate good from hearing. Saying Buddha-Awareness is just the Buddha's blessing, the power of enlightenment is like the Buddha, so it is called Buddha-Awareness Samadhi. Those who have already attained enlightenment did not hear it from the Buddha, so it is said that they are able to do it themselves, using the power of their original vows to protect the Dharma, and bring benefits to future generations, so the old explanation should be judged to belong to the For-People Siddhartha.
報恩經」者，第六佛求其為侍者，許已，仍求四愿：一、不受故衣；二、不受別請；三、不同諸比丘，須見即見；四、二十年中佛所說法重為我說。佛粗示言端阿難皆解，智速根利強持力故。又「密說」者，辨異覺力及重說故，己知他不知，名之為密。又《大經》「佛告文殊：阿難事佛二十年，具足八種不可思議。一、不受別請；二、不受故衣；三、不非時見佛；四、見一切女人不生欲心；五、持一切法不曾再問，唯除問于釋種被殺；六、知佛所入定；七、知至佛所者受益不同；八、悉能了知佛秘密法。」「胎經」者，舉初況后也。胎相尚聞況后諸經？「面如凈滿月」者，出《育王經》，此中亦用前之四名，及《大經》四句。然《大經》顯圓，今乃義開豎約四教，隨名便故不復次第，亦應具消四聞所以令順教意。本跡末「云云」者：一、本事高難量；二、本理深難思；三、本跡化莫測，具如釋如是中，觀心中不聞。「不聞」下「云云」者，應具用上四，且對次第分屬四人，具如昔經我聞故也。若依今文，用妙觀故。「妙觀」下注「云云」者，開粗顯妙以明絕待。
次釋「一時」。初引肇意者，「啟」初開也。「運」合宜也。「嘉」善也。佛化大運必稱物機，故云善會。稱機只是因緣和合，稱機歡喜故云世界。此
【現代漢語翻譯】 現代漢語譯本 關於『報恩經』，第六佛（指Vipaśyin Buddha，毗婆尸佛）請求阿難尊者作為他的侍者。阿難答應后，又提出了四個願望：一、不接受舊衣服；二、不接受特別的邀請；三、不與其他比丘一樣，需要見面時就能立刻見到佛；四、在二十年中，佛所說的法要重新為我說一遍。佛稍微提示一下，阿難都能理解，因為他智慧敏捷，根器銳利，記憶力強。另外，『密說』指的是辨別不同的覺悟能力以及重複講述，自己知道而別人不知道，就叫做『密』。還有，《大經》（指《大般涅槃經》）中，佛告訴文殊菩薩：阿難侍奉佛二十年，具備八種不可思議的功德。一、不接受特別的邀請；二、不接受舊衣服；三、不在不適當的時間見佛；四、見到一切女人不生淫慾之心；五、受持一切佛法不曾再問，除非是關於釋迦族被殺的事情；六、知道佛所入的禪定；七、知道來到佛這裡的人受益不同；八、完全能夠了解佛的秘密之法。『胎經』（指《佛說入胎經》）指的是舉最初的情況來比況之後的情況。胎中的情況尚且能夠聽聞，更何況之後的各種經典？『面如凈滿月』出自《育王經》（阿育王傳），這裡也用了前面的四個名稱，以及《大經》中的四句話。然而，《大經》顯示的是圓滿，現在則是從義理上展開，豎向對應四教，根據名稱的方便性而不按照次第，也應該全部消歸於四種聽聞，所以要順應教義。本跡末『云云』指的是：一、本事的崇高難以衡量；二、本理的深奧難以思議；三、本跡的教化難以測度，具體如《釋如是》中所說，在觀心中沒有聽聞。『不聞』下的『云云』，應該全部用上面的四種，並且按照次第分屬於四個人，具體如過去的經典中『我聞』所說。如果按照現在的文義，是因為運用了妙觀的緣故。『妙觀』下的註釋『云云』，是爲了開顯粗淺，顯示精妙，從而闡明絕待之理。 接下來解釋『一時』。首先引用肇法師的觀點，『啟』是開始的意思。『運』是適合的意思。『嘉』是美好的意思。佛的教化大運必定符合眾生的根機，所以說是美好的聚會。符合根機只是因緣和合，因為符合根機而歡喜，所以說是世界。
【English Translation】 English version Regarding the 『Baoen Sutra』 (Sutra of Gratitude), the sixth Buddha (Vipaśyin Buddha) requested Ānanda to be his attendant. After Ānanda agreed, he made four requests: 1. Not to accept old clothes; 2. Not to accept special invitations; 3. Not to be like other Bhikkhus, but to be able to see the Buddha immediately when needed; 4. To repeat the Dharma spoken by the Buddha in the past twenty years for me. Ānanda could understand even with a slight hint from the Buddha because he was quick-witted, had sharp faculties, and a strong memory. Furthermore, 『secret teaching』 refers to distinguishing different levels of enlightenment and repeating the teachings; what one knows but others do not is called 『secret』. Also, in the 『Great Sutra』 (Mahāparinirvāṇa Sūtra), the Buddha told Mañjuśrī Bodhisattva: Ānanda served the Buddha for twenty years and possessed eight inconceivable merits. 1. Not accepting special invitations; 2. Not accepting old clothes; 3. Not seeing the Buddha at inappropriate times; 4. Not generating lustful thoughts when seeing all women; 5. Upholding all the Dharma without asking again, except for the matter of the Śākya clan being killed; 6. Knowing the samādhi the Buddha enters; 7. Knowing that those who come to the Buddha benefit differently; 8. Being able to fully understand the Buddha's secret Dharma. 『Garbha Sutra』 (Fo shuo ru tai jing) refers to using the initial situation to compare with the later situations. If the situation in the womb can be heard, how much more so the various sutras that follow? 『Face like a pure full moon』 comes from the 『Yu Wang Jing』 (Ashoka Sutra), which also uses the previous four names and the four sentences from the 『Great Sutra』. However, the 『Great Sutra』 reveals completeness, while now it is expanded in terms of meaning, vertically corresponding to the Four Teachings, according to the convenience of the names and not in order, and should also all be attributed to the four types of hearing, so it is necessary to follow the teachings. The 『so on』 at the end of the origin and traces refers to: 1. The greatness of the original deeds is difficult to measure; 2. The profundity of the original principle is difficult to conceive; 3. The transformation of the origin and traces is difficult to fathom, as detailed in the 『Explanation of Thusness』, there is no hearing in the contemplation of the mind. The 『so on』 under 『no hearing』 should use all four of the above, and assign them to four people according to the order, as in the past sutras, 『I heard』. If according to the current text, it is because of using wonderful contemplation. The note 『so on』 under 『wonderful contemplation』 is to reveal the coarse and manifest the subtle, thereby clarifying the absolute. Next, explain 『at one time』. First, quoting Master Zhao's view, 『initiate』 means to begin. 『Operate』 means suitable. 『Excellent』 means good. The great operation of the Buddha's teachings must conform to the capacity of beings, so it is called an excellent gathering. Conforming to the capacity is just the harmony of conditions, and because of the joy of conforming to the capacity, it is called the world.
中世界即屬此經，不同余文異余時故。引《大論》文明生世善、治世惡。明二悉者，寄示相耳。復是論中釋一時文，故且引之。然此直云時，彼方兩解，若云迦羅即是實時，若云三摩耶即是假時。《論》「問：天竺釋時凡幾種？答：凡有兩稱(別者如向)迦羅二字以淺易故，三摩耶三字重難說故，若除邪見不說二字，即是假時。若內弟子依時食護明相，即用實時。」當知只是一時二別，故聲難易耳。是故外人計時為實，而說偈云：「時來眾生熟，時去則催促，時能覺悟人，是故時為因。」故須破邪說三摩耶。故今文中以實時示內生善，假時破外斷惡。「第一義」下「云云」者，道合之言正當嘉會，所發善根言通意別，須約教味以判偏圓，則四味三教權人理等，雖有道合仍須開顯，故下約教仍存四別，此下中等亦如《大經》四因緣智，今經之言亦略開等，本時自行唯與圓合，化他不定亦有八教。
言「前諸」者，指向四教皆在跡中。
觀心下應注「云云」，文無者闕。此之粗妙各有觀與境合，名為一時。相即觀者，今經觀也。若將此觀約前三文，例說可知。
次釋「佛」字。因緣中亦只應釋覺，而但云時處等者，明覺之感應時及處耳。非其時處不感佛興，時處異故當世界也。劫初劫儘是極長極短極苦
【現代漢語翻譯】 現代漢語譯本： 這段經文屬於《中世界經》，因為它不同於其他經文，也不同於其他時代。《大智度論》（《大論》）中提到，文明的產生是善，治理世事是惡。說明二悉檀（世界悉檀、各各為人悉檀）只是爲了揭示事物的表相。這也是《大智度論》中解釋『一時』的經文，所以暫且引用它。然而，這裡只說『時』，而《大智度論》有兩種解釋：如果說是『迦羅』（Kala，時間），那就是實時；如果說是『三摩耶』（Samaya，約定時間），那就是假時。《大智度論》中說：『問：天竺（印度）解釋時間有幾種？答：有兩種稱謂（其他的如前所述），『迦羅』二字淺顯易懂，『三摩耶』三字複雜難懂，如果排除邪見，不說這兩個字，那就是假時。如果內部弟子按照時間吃飯，守護光明之相，那就是用實時。』應當知道，只是一時有兩種不同的說法，只是聲音的難易不同罷了。因此，外道計時認為是真實的，所以說偈語說：『時來眾生熟，時去則催促，時能覺悟人，是故時為因。』所以必須破除外道的邪說『三摩耶』。因此，現在經文中使用實時來顯示內部產生善，用假時來破除外部斷除惡。
『第一義』下面的『云云』，是指道合之言正當嘉會，所發善根言語相同而意義不同，必須根據教義的滋味來判斷偏圓，那麼四味三教（藏、通、別、圓四教和聲聞、緣覺、菩薩三乘教）的權人理等，即使有道合仍然需要開顯，所以下面根據教義仍然存在四種區別，這下面的中等也像《大涅槃經》中的四因緣智，現在這部經的言語也略微開顯等等，本時自行只與圓教相合，化他不定也有八教。
說到『前諸』，是指向四教都在跡門之中。
觀心下面應該註釋『云云』，經文中沒有的就省略。這粗妙各有觀與境相合，名為一時。相即觀，就是現在這部經的觀。如果將這種觀與前面的三段經文聯繫起來，舉例說明就可以知道了。
接下來解釋『佛』字。在因緣中也只應該解釋覺悟，而只說時間地點等等，是說明覺悟的感應與時間和地點有關。不是那個時間和地點就不會感應到佛的出現，時間和地點不同，所對應的世界也不同。劫初劫儘是極長極短極苦。
【English Translation】 English version: This scripture belongs to the 'Middle World Sutra' because it is different from other scriptures and other times. The Mahaprajnaparamita Shastra (Dazhidulun) mentions that the emergence of civilization is good, and governing worldly affairs is evil. Explaining the two Siddhantas (Worldly Siddhanta, Individual Siddhanta) is merely to reveal the appearance of things. This is also a passage from the Mahaprajnaparamita Shastra explaining 'one time', so it is quoted for the time being. However, here it only says 'time', while the Mahaprajnaparamita Shastra has two explanations: if it is 'Kala' (time), then it is real-time; if it is 'Samaya' (conventional time), then it is false time. The Mahaprajnaparamita Shastra says: 'Question: How many kinds of explanations of time are there in India? Answer: There are two terms (others as mentioned before), the two characters 'Kala' are simple and easy to understand, the three characters 'Samaya' are complex and difficult to explain, if excluding wrong views, not saying these two characters, then it is false time. If internal disciples eat according to time, guarding the appearance of light, then they use real-time.' It should be known that there are only two different ways of saying one time, just the difficulty of the sound is different. Therefore, outsiders consider time to be real, so they say in a verse: 'When the time comes, sentient beings ripen, when the time goes, it urges, time can awaken people, therefore time is the cause.' Therefore, it is necessary to break the heretical saying 'Samaya' of outsiders. Therefore, the current scripture uses real-time to show the internal generation of good, and uses false time to break the external cutting off of evil.
The 'etc.' after 'First Principle' refers to the words of the Way being a proper and auspicious gathering, the roots of goodness generated having the same language but different meanings, it is necessary to judge the partial and complete according to the taste of the teachings, then the four flavors and three teachings (the four teachings of Tripitaka, Shared, Separate, and Complete, and the three vehicles of Sravaka, Pratyekabuddha, and Bodhisattva) of provisional people and principles, etc., even if there is a union of the Way, it still needs to be revealed, so below according to the teachings there are still four distinctions, the middle level below is also like the four causal wisdoms in the Nirvana Sutra, the words of this sutra now also slightly reveal etc., the self-practice at this time only corresponds to the Complete teaching, the transformation of others is uncertain and there are also eight teachings.
Speaking of 'previous all', it refers to the four teachings all being within the traces.
Below 'Contemplation of Mind' should be annotated with 'etc.', those not in the text are omitted. This coarse and subtle each have contemplation and object combined, called one time. The contemplation that is identical to the object is the contemplation of this sutra now. If this contemplation is related to the previous three passages of scripture, it can be known by example.
Next, explain the word 'Buddha'. In causality, only awakening should be explained, but only saying time and place etc., is to explain that the response of awakening is related to time and place. If it is not that time and place, the appearance of the Buddha will not be sensed, different times and places correspond to different worlds. The beginning and end of a kalpa are extremely long, extremely short, and extremely painful.
極樂之時，餘三天下富壽無我，非感佛緣，多病是減極，三小災起謂刀、疾、饑，疾居其中故略云病。《俱舍》云：「刀、疾、饑如次，七日月年止，長壽時樂重舉劫初，短壽時苦重舉劫盡」。「東天下」去，舉不興處也。並由壽定樂定、保樂保常，不成機緣故不感佛。此仍且約人中處耳。若論天上，小乘亦有得小果者，如梵王得三果等。若準《華嚴》，四天王及化樂天並無色處並不感佛；余經非無，但除難處。言「富壽」者，東名勝，身勝南洲，故富壽亦爾。西名牛貨，以牛為貨，故云多牛羊也。北名俱盧，此云勝處，亦云勝生，於四洲中有情處貨皆最勝故。南名贍部，從樹為名，于南洲中但舉初后中間亦有六四二萬，且云八萬是減初也。百年是方極，故后減之。初則彌勒也，今減方極則釋迦也。「未見果」等，明感佛緣，雖略云地亦應云時。「離車」等者，《大經》二十六云：「佛為離車說不放逸。離車云：我等自知是放逸人。何以故？若不放逸，如來世尊應生我國，何故棄我出摩竭提？時婆羅門子名曰無勝，語離車言：頻婆大王已獲大利，佛出其國，猶如大池生大蓮華，華雖在水水不能染。佛亦如是，雖生彼國，世法不染。汝迷五欲不知親近，名放逸人，非佛出彼名為放逸(無勝者阿逸多)。汝耽五欲，縱生汝
【現代漢語翻譯】 現代漢語譯本 在極樂世界，其餘三個天下的人民富足長壽，但因為沒有苦難，不能感受到佛的因緣。多病是壽命減少的極端表現，三種小災難包括刀兵、疾病和飢餓，疾病是其中之一，所以簡略地說成『病』。《俱舍論》中說：『刀兵、疾病、飢餓依次對應七日、七月、七年。長壽時期快樂多，可以追溯到劫初，短壽時期痛苦多，可以追溯到劫末』。「東天下」被排除在外，是因為那裡沒有興盛之處。並且因為壽命和快樂是固定的，安樂和恒常得到保障，不能形成接受佛法的機緣，所以不能感受到佛。這仍然只是就人道而言。如果說天上，小乘也有證得小果位的，比如梵天王證得三果等。如果按照《華嚴經》，四天王天、化樂天以及無色界都不能感受到佛；其他經典並非沒有提到，但排除了這些困難之處。說到『富壽』，東勝身洲的身體勝過南贍部洲，所以說富足長壽也是這樣。西牛貨洲以牛作為貨物，所以說有很多牛羊。北俱盧洲，這裡叫做勝處，也叫做勝生，在四大洲中，有情眾生的處所和貨物都是最殊勝的。南贍部洲，從樹的名字而來，在南贍部洲中，只是舉出最初和最後，中間也有六萬四千和兩萬，姑且說八萬是減少了最初的數量。一百年是壽命的極限，所以後來會減少。最初是彌勒佛出世的時代，現在壽命減少到極限則是釋迦牟尼佛出世的時代。「未見果」等，說明感受佛法的因緣，雖然簡略地說成『地』，也應該說成『時』。「離車」等，《大涅槃經》第二十六卷說：『佛為離車人說不放逸。離車人說：我們自己知道是放逸的人。為什麼呢？如果不放逸，如來世尊應該出生在我們的國家，為什麼拋棄我們而出生在摩揭陀國呢？』當時有個婆羅門子名叫無勝，對離車人說：『頻婆娑羅王已經獲得了大利益，佛出生在他的國家，就像大池中生長出大蓮花，蓮花雖然在水中，水卻不能沾染它。佛也是這樣，雖然出生在那個國家，卻不被世俗的法則所沾染。你們沉迷於五欲，不知道親近佛法，叫做放逸的人，不是佛出生在其他國家就叫做放逸（無勝就是阿逸多）。你們貪戀五欲，即使出生在'
【English Translation】 English version In the realm of ultimate bliss, the beings of the other three continents possess abundance and longevity, yet they lack the suffering necessary to perceive the Buddha's karmic connection. Excessive illness represents the extreme of diminished lifespan. The three minor calamities consist of warfare, disease, and famine, with disease being one of them, hence the abbreviated term 'illness'. The Kosa states: 'Warfare, disease, and famine correspond sequentially to seven days, seven months, and seven years. The era of long life is characterized by abundant joy, tracing back to the beginning of the kalpa, while the era of short life is marked by prevalent suffering, tracing back to the end of the kalpa.' The 'Eastern Continent' is excluded because it lacks a flourishing environment. Furthermore, due to the fixed nature of lifespan and happiness, with guaranteed comfort and permanence, the opportunity to receive the Buddha's teachings does not arise, thus preventing them from perceiving the Buddha. This pertains primarily to the human realm. Regarding the heavens, even in Hinayana, there are those who attain minor fruits, such as Brahma attaining the third fruit. According to the Avatamsaka Sutra, the Four Heavenly Kings, the Paranirmitavasavartin Heaven, and the Formless Realm are unable to perceive the Buddha; other sutras may mention it, but exclude these difficult realms. As for 'abundance and longevity', the Eastern Continent, known as Purvavideha (Eastern Continent), surpasses Jambudvipa (Southern Continent) in physical excellence, hence the abundance and longevity. Godaniya (Western Continent) is named for its use of cattle as currency, thus the abundance of cattle and sheep. Uttarakuru (Northern Continent), also known as the superior place or superior birth, is the most excellent in terms of beings' dwellings and goods among the four continents. Jambudvipa (Southern Continent) derives its name from a tree. In Jambudvipa, only the beginning and end are mentioned, while the middle includes sixty-four thousand and twenty thousand. The figure of eighty thousand is used as a reduction from the initial number. One hundred years represents the limit of lifespan, hence the subsequent reduction. Initially, it was the era of Maitreya Buddha's appearance, while the current era of diminished lifespan to its limit is the era of Shakyamuni Buddha's appearance. 'Not seeing the fruit' indicates the karmic conditions for perceiving the Buddha. Although briefly stated as 'place', it should also be stated as 'time'. Regarding 'Licchavi', the twenty-sixth chapter of the Mahaparinirvana Sutra states: 'The Buddha spoke of non-negligence to the Licchavis. The Licchavis said: We know ourselves to be negligent people. Why? If we were not negligent, the Tathagata should have been born in our country. Why did he abandon us and be born in Magadha?' At that time, a Brahmin youth named Nirjaya said to the Licchavis: 'King Bimbisara has already obtained great benefit. The Buddha was born in his country, like a great lotus flower growing in a great pond. Although the flower is in the water, the water cannot stain it. The Buddha is also like this. Although he was born in that country, he is not stained by worldly laws. You are addicted to the five desires and do not know how to approach the Dharma, which is called negligence. It is not that the Buddha was born in another country that is called negligence (Nirjaya is Ajita). You are attached to the five desires, even if you are born in'
國，汝亦不見。」故此時處亦據多分，舍衛三億非關苦樂。「摩竭提」者，此云不害，劫初已來無刑殺故；至阿阇世截指為刑，后自嚙指痛，復息此刑。佛當生其地故吉兆預彰，所以先置不害之名。「日若不出」等者，《大論》文也。日喻佛興，池喻摩竭，華喻物機。佛若不出，已未二善皆悉不成。未者下種，已者熟脫，然合喻中且約世間有漏善法，故舉剎利等況出世善，故輕系地獄尚因佛出，乃有一念厭惡之因，後方得離，況復人天？故論云：「若持五戒，釋迦文佛在汝家中」。四姓舉二且從勝說。對治中斷有頂種，即斷三界惡故，故名破惡。
問：
為人但至有頂，對治何故破三界惡？
答：
真諦事理，于中道理，俱名為事。若前二教，不得用此以為破惡，以讓理故；今此圓教，故得用之。
言「三乘」者，即攝三教，以菩薩乘攝別教故。言「余不能感」者，約八相化，必出世機方能感佛，示九道身雖是感佛，不名佛化，故非感佛。「善斷」之言在無漏智，「種」謂能生，垂盡非想復墮三惡，名為還生；一去不來故名為永。第一義中既云法性，煩惱即菩提，故云無動。生死即涅槃，故云無出。佛無苦集已住法性，雖無動出，不動而動，動法性山示斷生因，故名為動；不出而出，
出生死海化九道生，故名為出。此前皆謂實動實出，至此方知非生而生、無動而動，則前二教及別地前但屬三悉，引入今經第一義故。
約教中，先釋，次「故經云」下引證。前明因緣說感應相，今既約教，約四極果初成之相故並云覺。又自覺覺滿則據于初，覺他通於初后。西云佛陀，此云覺者知者，對迷名知、對愚說覺，名同對別並屬自覺；故約四諦，即以自覺而能覺他，故云亦也。「總相別相」者，總謂無非無常，別即觀四念處，謂三界系及四聖諦，此別莫不皆觀無常。「老比丘」者，從后異故，以通教佛亦可云老，而云帶者辨異前教，如《阿含》云「佛臨涅槃，如老比丘詣純陀舍」。「三十四心」者，八忍、八智斷見，九無礙、九解脫斷思，斷伏不同，具如《止觀》第三、第六記，具在《婆沙》、《俱舍》及諸《阿含》。此教求作余釋，不得一念相應斷余殘習，作三十四心釋終無其理，具如《大品》第十地。「別佛」具如《瓔珞》及諸大乘五十二位初地斷無明者是。「圓佛」具如《華嚴》初住斷無明者是。然小乘中立二無知，染污無知無明為體，不染無知劣慧為體，謂味勢熟德數時量耳。然四佛皆云自覺覺他者，只是當教自行滿位，覺智不同化境寬狹，是則遍搜大小乘教，唯有此四成道之相，具如《玄》
【現代漢語翻譯】 現代漢語譯本：從生死之海中化生，經歷九道輪迴而生，因此稱之為『出』（chū，指出生）。此前都認為是實際的動和實際的出生，到了這裡才知道並非是生而生，無動而動。那麼之前的二教以及其他地方，此前都只是屬於三悉檀（sān xī tán，指世界悉檀、各各為人悉檀、對治悉檀）。引入此經的第一義諦的緣故。
從教義上來說，先解釋，然後從『故經云』（gù jīng yún，所以經中說）以下引用經文來證明。前面說明因緣，說的是感應之相，現在既然是依據教義，是依據四極果（sì jí guǒ，指須陀洹果、斯陀含果、阿那含果、阿羅漢果）最初成就之相，所以都說是『覺』（jué，指覺悟）。又自覺覺滿，是依據最初的階段；覺他，則貫通於最初和之後。西域稱『佛陀』（fó tuó，Buddha），這裡稱『覺者』（jué zhě，覺悟的人）或『知者』（zhī zhě，知曉的人），針對迷惑而稱為『知』，針對愚昧而稱為『覺』，名稱相同，但針對的對象不同，都屬於自覺；所以依據四諦（sì dì，指苦、集、滅、道四聖諦），就是以自覺而能夠覺他，所以說『亦』（yì，也）。『總相別相』（zǒng xiàng bié xiàng，總相和別相）指的是，總相是指沒有什麼是無常的，別相則是觀察四念處（sì niàn chù，指身念處、受念處、心念處、法念處），指的是三界（sān jiè，指欲界、色界、無色界）的繫縛以及四聖諦，這些別相沒有不觀察無常的。
『老比丘』（lǎo bǐ qiū，年長的比丘）是從後來的不同之處來說的，因為通教（tōng jiào，三乘通用的教法）的佛也可以稱為老，而說『帶』（dài，帶有）是爲了區分之前的教法，如同《阿含經》（Ā hán jīng，Agama Sutra）中說『佛臨近涅槃（niè pán，Nirvana），如同老比丘前往純陀（chún tuó，Cunda）的住所』。『三十四心』（sān shí sì xīn，三十四種心）指的是，八忍（bā rěn，八種無漏忍）、八智（bā zhì，八種無漏智）斷除見惑，九無礙（jiǔ wú ài，九種無礙解脫道）、九解脫（jiǔ jiě tuō，九種解脫道）斷除思惑，斷除和降伏不同，具體如《止觀》（zhǐ guān，止觀）第三、第六卷所記載，具體在《婆沙論》（Pó shā lùn，Abhidharma-vibhāṣā-śāstra）、《俱舍論》（Jù shě lùn，Abhidharmakośa）以及諸部《阿含經》中。這個教義如果尋求其他的解釋，無法得到一念相應斷除剩餘習氣的說法，如果用三十四心來解釋，最終是沒有道理的，具體如《大品般若經》（Dà pǐn bō rě jīng，Mahāprajñāpāramitā Sūtra）第十地。
『別佛』（bié fó，特別的佛）具體如《瓔珞經》（Yīng luò jīng，Yingluo Sutra）以及諸部大乘五十二位（wǔ shí èr wèi，五十二個菩薩階位）中，初地（chū dì，初地菩薩）斷除無明（wú míng，ignorance）的人就是。『圓佛』（yuán fó，圓滿的佛）具體如《華嚴經》（Huá yán jīng，Avatamsaka Sutra）初住（chū zhù，初住菩薩）斷除無明的人就是。然而小乘（xiǎo shèng，Hinayana）中立二無知（èr wú zhī，兩種無知），染污無知以無明為本體，不染污無知以劣慧為本體，指的是味、勢、熟、德、數、時、量等等。然而四佛（sì fó，四種佛）都說自覺覺他，只是各個教義中自行圓滿的位次，覺悟的智慧不同，教化的境界寬廣狹窄不同。這樣遍搜大小乘教義，只有這四種成道之相，具體如《玄義》（Xuán yì，法華玄義）。
【English Translation】 English version: Emerging from the sea of birth and death, transforming through the nine realms of existence, hence the name 『chū』 (出, meaning 'emergence' or 'birth'). Previously, it was all considered actual movement and actual birth, but now it is understood that it is not born from birth, moving without movement. Then the previous two teachings and other places, before this, all belonged only to the Three Siddhantas (sān xī tán, 三悉檀, three kinds of foundations: world, individual, and antidote). It is because the first meaning of this sutra is introduced.
In terms of doctrine, first explain, and then quote from 『gù jīng yún』 (故經云, 'therefore the sutra says') below to prove it. The previous explanation of causes and conditions speaks of the aspect of interaction, but now that it is based on doctrine, it is based on the aspect of the initial attainment of the Four Fruits (sì jí guǒ, 四極果, four noble fruits: Srotaapanna, Sakrdagamin, Anagamin, and Arhat), so it is all said to be 『jué』 (覺, meaning 'awakening'). Moreover, self-awakening and complete awakening are based on the initial stage; awakening others extends to the beginning and the end. In the Western Regions, it is called 『Buddha』 (fó tuó, 佛陀), here it is called 『jué zhě』 (覺者, 'awakened one') or 『zhī zhě』 (知者, 'knower'), in response to delusion it is called 『knowing』, in response to ignorance it is called 『awakening』, the names are the same, but the objects they address are different, all belonging to self-awakening; therefore, based on the Four Noble Truths (sì dì, 四諦), it is through self-awakening that one is able to awaken others, so it is said 『also』. 『General characteristics and specific characteristics』 (zǒng xiàng bié xiàng, 總相別相) refers to, the general characteristic is that there is nothing that is not impermanent, the specific characteristic is to observe the Four Foundations of Mindfulness (sì niàn chù, 四念處: mindfulness of body, feelings, mind, and phenomena), referring to the bondage of the Three Realms (sān jiè, 三界: desire realm, form realm, formless realm) and the Four Noble Truths, these specific characteristics all observe impermanence.
『Old bhikshu』 (lǎo bǐ qiū, 老比丘, old monk) is spoken from the later differences, because the Buddha of the Common Teaching (tōng jiào, 通教, teaching common to the three vehicles) can also be called old, and saying 『with』 (dài, 帶, with) is to distinguish it from the previous teachings, as the Agama Sutra (Ā hán jīng, 阿含經) says 『The Buddha is approaching Nirvana (niè pán, 涅槃), like an old bhikshu going to the residence of Cunda (chún tuó, 純陀)』. 『Thirty-four minds』 (sān shí sì xīn, 三十四心) refers to, the eight kshanti (bā rěn, 八忍, eight kinds of forbearance) and eight jñāna (bā zhì, 八智, eight kinds of wisdom) cut off the delusions of views, the nine unobstructed ways (jiǔ wú ài, 九無礙) and nine liberations (jiǔ jiě tuō, 九解脫) cut off the delusions of thought, the cutting off and subduing are different, as recorded in the third and sixth volumes of Zhǐ Guān (zhǐ guān, 止觀, Śamatha-vipassanā), specifically in the Abhidharma-vibhāṣā-śāstra (Pó shā lùn, 婆沙論), Abhidharmakośa (Jù shě lùn, 俱舍論) and various Agama Sutras. If this doctrine seeks other explanations, it is impossible to obtain the saying of cutting off the remaining habits with one thought corresponding, if it is explained with thirty-four minds, it will ultimately be unreasonable, as in the tenth ground of the Mahāprajñāpāramitā Sūtra (Dà pǐn bō rě jīng, 大品般若經).
『Separate Buddha』 (bié fó, 別佛, separate Buddha) is specifically like the Yingluo Sutra (Yīng luò jīng, 瓔珞經) and in the fifty-two stages (wǔ shí èr wèi, 五十二位, fifty-two bodhisattva stages) of the Mahayana, the one who cuts off ignorance (wú míng, 無明) in the first ground (chū dì, 初地, first bodhisattva ground) is. 『Perfect Buddha』 (yuán fó, 圓佛, perfect Buddha) is specifically like the one who cuts off ignorance in the initial dwelling (chū zhù, 初住, initial dwelling) in the Avatamsaka Sutra (Huá yán jīng, 華嚴經). However, in the Hinayana (xiǎo shèng, 小乘), two kinds of ignorance (èr wú zhī, 二無知) are established, defiled ignorance takes ignorance as its substance, undefiled ignorance takes inferior wisdom as its substance, referring to taste, power, maturity, virtue, number, time, quantity, etc. However, the Four Buddhas (sì fó, 四佛) all say self-awakening and awakening others, it is just that the positions of self-cultivation completion in each doctrine, the wisdom of awakening is different, and the scope of teaching is wide and narrow. Thus, searching through the teachings of the Mahayana and Hinayana, there are only these four aspects of attaining the Way, specifically as in Xuán Yì (Xuán yì, 玄義, Profound Meaning of the Lotus Sutra).
文因果兩妙。他釋但有自覺等三，既無四教各具三義，如何分別大小教主？與而言之不出二教。若云坐蓮華藏，或云三世諸佛，皆色究竟成無上道，並別佛相。若隱前三相從勝而說，非謂太虛名為圓佛。別佛既云單論，即是隱前二相，如目連不窮其聲等。若《法華》已前三佛離明，隔偏小故，來至此經從劣辨勝即三而一，他迷一家所明四佛者，以棄舊譯經論故也。如四階成道，三乘共位，瓔珞賢聖，華嚴融門，此四成道不可孱齊。以由設跡不同隱實覆本，故開權顯本方知不殊。又諸教中各有五人說經，如《大論》云：「佛及聲聞天仙化人」，及《華嚴》中加諸菩薩。又有眾生器世，而皆以佛為教主也。然準《大論》下四印定，即名佛說。又《華嚴》中剎說塵說，菩薩被加亦無印述，餘三佛力通得名經，故《大論》中所破並能通具四教。若得實意，方知四佛體同用殊。講《華嚴》者，皆云我佛。讀《唯識》者，不許他經，故至今經乃知指昔，唯佛究盡斯言有在。次引經者，《像法決疑》中通佛云大身小身者，以云帶老比丘故。
約本跡中初寄本中體用，故云本一跡三。「中間」下，次明跡中應化勝劣。他受用報皆在跡也，但生滅之言多在應化，唯本地四佛皆本者。準例而言，則跡中體用俱跡，本地體用俱本，具如
【現代漢語翻譯】 現代漢語譯本：文中的因和果都非常微妙。其他學派的解釋只有自覺等三種，既然沒有四教（四種教義）各自具備三種含義，如何區分大小乘的教主呢？如果從言語上來說，也超不出二教的範圍。如果說坐在蓮華藏世界，或者說三世諸佛，都是在色究竟天成就無上道的，這都是區別于其他佛的相。如果隱藏前面的三種相，而從殊勝的角度來說，也不是說太虛空就叫做圓滿佛。既然說區別于其他佛是單獨論述，那就是隱藏了前面的兩種相，就像目連尊者不能窮盡聲音一樣。如果在《法華經》之前，三佛（指法身佛、報身佛、應身佛）離開了明，因為有隔閡、偏頗和小乘的緣故，來到這部經（指《涅槃經》）才從低劣的角度來辨別殊勝，即三而一。其他人迷惑於一家所說的四佛，是因為拋棄了舊的翻譯經論的緣故。就像四階成道，三乘共位，《瓔珞經》的賢聖，《華嚴經》的融通法門，這四種成道是不能混為一談的。因為設立的示跡不同，隱藏真實，覆蓋根本，所以開權顯實，才知道沒有差別。而且各種教義中各有五種人說經，如《大智度論》說：『佛以及聲聞、天仙、化人』，以及《華嚴經》中加上諸菩薩。又有眾生、器世間，而都以佛為教主。然而按照《大智度論》下四印（諸行無常印、諸法無我印、涅槃寂靜印、一切皆苦印）來確定，就叫做佛說。又《華嚴經》中剎說、塵說，菩薩被加持也沒有印證和敘述，其餘三佛的力量都能通達而得名經，所以《大智度論》中所破斥的都能普遍具備四教。如果懂得真實的含義，才知道四佛體性相同，作用不同。講解《華嚴經》的人，都說是我佛。讀《唯識論》的人，不認可其他經，所以直到這部經（指《涅槃經》）才知道指的就是過去，只有佛才能究竟透徹這些話的含義。其次引用經文，《像法決疑經》中說通佛有大身小身，是因為說帶著老比丘的緣故。 從本跡（根本和示跡）來說，首先寄託于根本中的體和用，所以說本一跡三。『中間』以下，其次說明示跡中應化佛的殊勝和低劣。其他的受用身和報身都在示跡中，但是生滅的說法多在應化身中，只有本地的四佛才是根本。按照這個例子來說，那麼示跡中的體和用都是示跡，本地的體和用都是根本，具體如...
【English Translation】 English version: The causes and effects in the text are both very subtle. Other schools of interpretation only have three aspects such as self-awareness, etc. Since the four teachings (Si Jiao) (four kinds of doctrines) do not each possess three meanings, how can we distinguish the masters of the Mahayana and Hinayana teachings? If we speak in terms of language, it does not go beyond the scope of the two teachings. If it is said that one sits in the Lotus Treasury World (Lian Hua Zang Shijie), or that the Buddhas of the three worlds (San Shi Zhu Fo) all attain unsurpassed enlightenment (Wu Shang Dao) in the Akanistha Heaven (Se Jiu Jing Tian), these are all different from the characteristics of other Buddhas. If the first three aspects are hidden, and one speaks from the perspective of superiority, it does not mean that the Great Void (Tai Xu) is called the Perfect Buddha (Yuan Fo). Since it is said that distinguishing other Buddhas is a separate discussion, it means that the first two aspects are hidden, just like Maudgalyayana (Mu Lian) could not exhaust the sound. If before the Lotus Sutra (Fa Hua Jing), the three Buddhas (San Fo) (referring to Dharmakaya Buddha, Sambhogakaya Buddha, and Nirmanakaya Buddha) were separated from clarity, it was because of separation, bias, and Hinayana. Coming to this sutra (referring to the Nirvana Sutra), one distinguishes superiority from inferiority, that is, three in one. Others are confused by the four Buddhas mentioned by one school because they abandoned the old translated scriptures and treatises. Just like the four stages of attaining enlightenment, the shared position of the three vehicles, the sages of the Inngak Sutra (Ying Luo Jing), and the fusion teachings of the Avatamsaka Sutra (Hua Yan Jing), these four attainments of enlightenment cannot be mixed together. Because the established traces are different, concealing the truth and covering the root, therefore, revealing the provisional and manifesting the real, one knows that there is no difference. Moreover, in various teachings, there are five kinds of people who speak the sutras, such as the Mahaprajnaparamita Sastra (Da Zhi Du Lun) says: 'Buddhas, as well as Sravakas, Devas, immortals, and transformed people', and in the Avatamsaka Sutra (Hua Yan Jing), Bodhisattvas are added. There are also sentient beings and the world of vessels, and all take the Buddha as the master of the teachings. However, according to the four seals (Si Yin) (impermanence, suffering, non-self, nirvana) below the Mahaprajnaparamita Sastra (Da Zhi Du Lun) to determine, it is called the Buddha's words. Also, in the Avatamsaka Sutra (Hua Yan Jing), the lands speak, the dust speaks, and the Bodhisattvas are blessed without endorsement or narration. The power of the remaining three Buddhas can all be understood and named sutras, so what is refuted in the Mahaprajnaparamita Sastra (Da Zhi Du Lun) can universally possess the four teachings. If one understands the true meaning, one knows that the nature of the four Buddhas is the same, and their functions are different. Those who explain the Avatamsaka Sutra (Hua Yan Jing) all say 'my Buddha'. Those who read the Vijnaptimatrata (Wei Shi Lun) do not recognize other sutras, so it is only in this sutra (referring to the Nirvana Sutra) that one knows that it refers to the past, and only the Buddha can thoroughly understand the meaning of these words. Secondly, quoting the scriptures, the Image Dharma Doubt Resolution Sutra (Xiang Fa Jue Yi Jing) says that the universal Buddha has a large body and a small body because it says that he is carrying an old Bhikkhu. From the perspective of the root and traces (Ben Ji), first relying on the essence and function in the root, so it is said that the root is one and the traces are three. Below 'intermediate', secondly, it explains the superiority and inferiority of the manifested Buddhas in the traces. The other enjoyment body and reward body are all in the traces, but the words of birth and death are mostly in the manifested body, only the four Buddhas of the local are the root. According to this example, then the essence and function in the traces are all traces, and the essence and function of the local are all roots, specifically as...
《玄》文字因果妙等料簡中說。
觀心中覺只是智，六即判之。有本無「云云」者，或是脫落。應先辨藏通至別圓中，方乃得云偏圓二覺，然次第中亦可攝得藏通二佛，或略之耳。若望前三境智，因緣佛也。藏等四觀，四教佛也。中望空假，本跡佛也。己心即是觀心佛也。
次釋「住」中全用《大論》，恐他不曉，故初標云能住所住，若但身土但成世界，心法相依方成三悉。他人唯許身依于土，乃成佛心無所依法。忍土者，《悲華》第五云：「何因緣故名曰娑婆？是諸眾生忍受三毒及諸煩惱故也。」能所異故名為世界。故《大論》云：「住者四儀住世(今文世界)」。復有三種：一者天住，謂欲天，今云十善；二者梵住，即色天，今云四禪，但名異耳(今文為人)；三者凈住，即三果已去，今云三三昧者。論云：「入三三昧即得初果」。三三昧為對治者，以為三明近對治門，具如《止觀》第七記。《論》又云：「佈施持戒善心為天住，四無量心為梵住，(前從果、此修因)三三昧為聖住，聖住只是凈住耳。」論又有四住，天、梵、聖、佛。更加佛住，即今文中《首楞嚴》是，故今四住收論文盡。若以教收，四教並有前四悉義，四佛併爲第一義天；但前二佛不得云用《首楞嚴》耳。
問：
若
【現代漢語翻譯】 現代漢語譯本《玄》文字因果妙等料簡中說：
觀察心中的覺悟只是智慧，用六即來判別它。有的版本沒有『云云』，或許是脫落了。應該先辨別藏教、通教，直到別教、圓教中，才能得到偏圓二覺，然而在次第中也可以包含藏教、通教二佛，或許是省略了。如果從前三境智來看，是因緣佛。藏教等四觀，是四教佛。中觀望空假，是本跡佛。己心就是觀心佛。
其次解釋『住』，完全引用《大智度論》，恐怕他人不明白，所以開始就標明能住所住，如果只是身土，只能成就世界，心法相互依存才能成就三悉檀（lokānugraha，利益世間）。其他人只允許身依存於土，認為佛心沒有所依之法。忍土，在《悲華經》第五卷中說：『因為什麼因緣叫做娑婆？是因為這些眾生忍受三種毒以及各種煩惱的緣故。』能所不同所以叫做世界。所以《大智度論》說：『住就是四威儀住世（現在文中的世界）。』又有三種：一是天住，指欲界天，現在說是十善；二是梵住，就是色界天，現在說是四禪，只是名稱不同罷了（現在文中說是人）；三是凈住，就是三果以上，現在說是三三昧。論中說：『進入三三昧就能得到初果。』三三昧作為對治，認為是三明（tevijja，三種明智）的近似對治門，詳細情況見《止觀》第七記。《大智度論》又說：『佈施、持戒、善心是天住，四無量心是梵住，（前面是從果來說，這裡是從修因來說）三三昧是聖住，聖住只是凈住罷了。』論中又有四住，天、梵、聖、佛。更加佛住，就是現在文中說的《首楞嚴經》（Śūraṅgama Sūtra）是，所以現在四住收錄了論文的全部內容。如果用教來收攝，四教都具有前四悉檀的意義，四佛都成為第一義天；只是前二佛不能說是用《首楞嚴經》罷了。
問：
如果...
【English Translation】 English version The 『Xuan』 text, in its 『Causal Marvels and Other Essentials』 commentary, states:
Observing the awareness in the mind is simply wisdom, which is distinguished by the Six Identities. Some versions lack the 『etc.』, perhaps due to omission. One should first differentiate the Tripiṭaka teaching (藏教, Zàngjiào), Shared teaching (通教, Tōngjiào) up to the Distinct teaching (別教, Biéjiào) and Perfect teaching (圓教, Yuánjiào), in order to attain the partial and perfect two enlightenments. However, the Tripiṭaka and Shared Buddhas can also be included in the sequential order, perhaps they are simply omitted. If viewed from the perspective of the preceding three realms of wisdom, it is the Buddha of conditions. The four contemplations of the Tripiṭaka teaching, etc., are the Four Teaching Buddhas. Contemplating emptiness and provisionality from the middle is the Original and Manifestation Buddha. One's own mind is the Buddha of Mind Contemplation.
Next, the explanation of 『abiding』 entirely uses the Mahāprajñāpāramitāśāstra (《大智度論》, Dàzhìdù lùn, Great Wisdom Treatise). Fearing that others may not understand, it initially indicates the ability to abide and the place of abiding. If it is merely the body and land, it can only accomplish the world. Only when the mind and Dharma are interdependent can the three siddhāntas (悉檀, xī tán, lokānugraha, benefits to the world) be accomplished. Others only allow the body to rely on the land, believing that the Buddha-mind has no Dharma to rely on. The Land of Endurance, in the fifth chapter of the Karunikapundarika Sutra (《悲華經》, Bēi huá jīng, Lotus of Compassion Sutra), says: 『For what reason is it called Sahā (娑婆, Suōpó)? It is because these beings endure the three poisons and various afflictions.』 Because the able and the place are different, it is called the world. Therefore, the Mahāprajñāpāramitāśāstra says: 『Abiding is the four dignities abiding in the world (now the world in the text).』 There are also three types: first, heavenly abiding, referring to the desire realm heavens, now called the ten virtues; second, brahma abiding, which is the form realm heavens, now called the four dhyānas (禪那, chánnà, meditative states), only the names are different (now called humans in the text); third, pure abiding, which is from the third fruit onwards, now called the three samādhis (三昧, sānmèi, meditative absorptions). The treatise says: 『Entering the three samādhis attains the first fruit.』 The three samādhis are considered antidotes, as they are considered the approximate antidote gate to the three insights (tevijja, 三明, sānmíng, three kinds of knowledge), as detailed in the seventh record of the Mohe Zhiguan (《摩訶止觀》, Móhē Zhǐguān, Great Calming and Contemplation). The treatise also says: 『Giving, upholding precepts, and a good heart are heavenly abiding; the four immeasurables are brahma abiding (the former is from the result, the latter is from cultivating the cause); the three samādhis are the holy abiding, and holy abiding is simply pure abiding.』 The treatise also has four abidings: heavenly, brahma, holy, and Buddha. Adding Buddha abiding, which is the Śūraṅgama Sūtra (《首楞嚴經》, Shǒuléngyán jīng) mentioned in the current text, so the current four abidings encompass the entire content of the treatise. If using the teachings to encompass, the four teachings all have the meaning of the preceding four siddhāntas, and the four Buddhas all become the ultimate truth; it's just that the preceding two Buddhas cannot be said to use the Śūraṅgama Sūtra.
Question:
If...
爾，今釋佛住，何以三悉但約欲色及以三果，能住所住俱非佛耶？
答：
一從通以趣別，二將勝以攝劣。言從通者，從廣之狹。言從勝者，佛依王城必攝欲色及以三果。有人斥云：今釋住王城，何以引于天梵等住？此人不曾讀《大智論》，此是彼論釋住正文。論具二意如向所述，若只以色身住土以釋住名，則大菩薩神無方所，便無所住，況復佛耶？故《普賢觀》常寂光土是佛住處，豈王城耶？故下約教皆以涅槃而為所住，次約教中涅槃皆是所住之法，並約第一義也。
釋前二佛皆云有餘無餘者，巧拙雖殊所滅不異，后兩秘藏證道亦一。「前三佛」下判粗妙者，別教證道雖妙，從教道故判粗。言「能所」者，若約理判如向所說，若約事判只是依正他受用土，故判為粗。若約中理，雖俱秘藏亦是從教。今經是圓復須開顯，故名妙住。本跡中言「三藏佛應涅槃」者，應字平聲，若據灰斷即應入滅，入滅本也。由慈悲故所以住世，只名住世以為垂跡，此佛報生無別理本，通佛扶習此從因說，以六七地入空為本，以誓扶習利他為跡，果同三藏故從因說。別圓同云「熏法性」者，教證小殊，然皆因時起四弘誓冥熏法性，但明法性即離不同，智斷雖殊法性無別。「當知」下，總判前文以明本跡。本跡莫不皆由慈
【現代漢語翻譯】 現代漢語譯本： 問：現在解釋佛的住處，為什麼只根據欲界、色界以及三果（須陀洹果、斯陀含果、阿那含果）來解釋？如果能住的（佛）和所住的（處所）都不是佛，那又該如何理解？
答：
一是從普遍性來趨向特殊性，二是將殊勝的包含低劣的。說從普遍性出發，是從廣闊到狹窄。說從殊勝出發，佛依止王舍城必然包含欲界、色界以及三果。有人反駁說：現在解釋佛住在王舍城，為什麼引用天界、梵天等住處？這個人不曾讀過《大智度論》，這是那部論典解釋住處這一概念的正文。論典具備兩種含義，如前面所說。如果只用色身住在國土來解釋住處這個名稱，那麼大菩薩神通廣大，沒有固定的處所，便無所住，更何況是佛呢？所以《普賢觀經》說常寂光土是佛的住處，難道是王舍城嗎？因此下面根據教義都以涅槃作為所住之處，其次根據教義中的涅槃都是所住之法，並且符合第一義諦。
解釋前面兩佛都說有餘涅槃、無餘涅槃，雖然方便手段不同，但所滅的煩惱並沒有不同，後面兩種秘藏（藏教、通教）的證道也是一樣的。「前三佛」下面判斷粗妙，別教的證道雖然精妙，但從教法的角度來說，所以判斷為粗。「能所」方面，如果從理上判斷，如前面所說；如果從事相上判斷，只是依報、正報和他受用土，所以判斷為粗。如果從中道的道理來說，雖然都是秘藏，也是從教法出發。現在的《法華經》是圓教，需要開顯，所以稱為妙住。本跡論中說「三藏佛應涅槃」，應字讀平聲，如果根據灰身泯智的斷滅，就應該入滅，入滅是根本。由於慈悲的緣故，所以住在世間，只稱為住世，作為垂跡。這位佛的報身沒有其他的理體根本，通教的佛扶持習氣是從因上說的，以六七地入空性為根本，以誓願扶持習氣利益眾生為垂跡，果位與三藏教相同，所以從因上說。別教、圓教都說「熏法性」，教法和證悟略有不同，但都是在因地發起四弘誓願，暗中熏習法性，但明瞭法性就離開了不同，智慧和斷證雖然不同，法性沒有差別。「當知」下面，總的判斷前面的文字，來闡明本跡。本跡沒有不是由慈悲而來的。
【English Translation】 English version: Question: Now that we are explaining the Buddha's abode, why is it only based on the Desire Realm, the Form Realm, and the Three Fruits (Srotaapanna, Sakrdagamin, Anagamin)? If neither the one who abides (the Buddha) nor the place where he abides is the Buddha, how should this be understood?
Answer:
First, it proceeds from the general to the specific; second, it encompasses the inferior with the superior. 'Proceeding from the general' means from the broad to the narrow. 'Proceeding from the superior' means that the Buddha, relying on Rajagrha (Royal City), necessarily includes the Desire Realm, the Form Realm, and the Three Fruits. Someone might object: 'Now that we are explaining the Buddha's abode in Rajagrha, why are we citing the abodes of the heavens, Brahma, etc.?' This person has not read the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), as this is the main text of that treatise explaining the concept of abode. The treatise has two meanings, as mentioned earlier. If we only use the physical body residing in a land to explain the name of abode, then the great Bodhisattvas, with their unobstructed spiritual powers, would have no fixed place and thus no abode, let alone the Buddha. Therefore, the Samantabhadra Contemplation Sutra says that the Land of Eternal Tranquility is the Buddha's abode; is it Rajagrha? Thus, below, according to the teachings, Nirvana is taken as the abode, and furthermore, Nirvana in the teachings is the Dharma that is the abode, and it also accords with the First Principle.
Explaining that the previous two Buddhas both spoke of Nirvana with residue and Nirvana without residue, although the skillful means differed, the afflictions extinguished were not different. The enlightenment of the latter two Secret Teachings (Tripitaka and Common Teachings) is also the same. The judgment of 'coarse and subtle' below 'the first three Buddhas' is because, although the enlightenment of the Distinct Teaching is subtle, it is judged as coarse from the perspective of the teaching. Regarding 'the able and the abode,' if judged from the perspective of principle, it is as mentioned earlier; if judged from the perspective of phenomena, it is merely the dependent reward, the proper reward, and the other-enjoyment land, so it is judged as coarse. If judged from the perspective of the Middle Way principle, although both are Secret Teachings, they are still from the teaching. The present Lotus Sutra is the Perfect Teaching and needs to be revealed, so it is called the Wonderful Abode. In the Original and Manifested, it says 'the Tripitaka Buddha should enter Nirvana,' the word 'should' is pronounced in the even tone. If based on the annihilation of body and wisdom, then one should enter extinction; entering extinction is the root. Because of compassion, one abides in the world, only called abiding in the world, as a manifested trace. This Buddha's reward body has no other principle as its root. The Common Teaching Buddha supports habits, which is spoken from the perspective of cause, taking entering emptiness in the sixth and seventh grounds as the root, and taking the vow to support habits to benefit others as the trace. The fruit is the same as the Tripitaka Teaching, so it is spoken from the perspective of cause. The Distinct and Perfect Teachings both say 'perfuming the Dharma-nature,' the teachings and realization are slightly different, but both generate the Four Great Vows at the time of cause, secretly perfuming the Dharma-nature. But clarifying the Dharma-nature immediately departs from difference; although wisdom and severance are different, the Dharma-nature has no difference. Below 'Know that,' it is a general judgment of the preceding text to clarify the original and manifested. The original and manifested are not without being caused by compassion.
悲，前四俱跡故須更云本佛住也。「以慈悲」下，判既開跡已豈別有本。
次約觀中以智為佛，智住無常及空假中，前直相對故四觀不同。次約住意，故云「以無住法住于境中」，故無住之言通於四教。粗智謂住，于理實無，若在圓中便成絕待。「王城」者，準《西域記》，此城崇山四周以為外郭，東西長南北狹，週一百五十里，子城三十里，宮城北門是調達放醉象處，東北是身子逢馬勝得初果處，東北十四五里至鷲峰山，是說《法華》等經處。斑足緣亦出《仁王》，論中又有異釋。論「問：如王舍城，迦毗羅、波羅奈並有王舍，何故此城獨得名耶？答：有人云，是摩伽陀國王子一頭兩面四臂，時人以為不祥，裂其身首棄之曠野。有羅剎女名曰阇羅，拾取合之而乳養之。后大成人能兼諸國，乃取諸王八萬人(下去同今疏文)。」《楞伽》又云：「昔有王遊獵，馬驚入險乃絕居人，共㹀師子居而行醜行，生息長大名曰斑足，后紹王位領七億眾，食肉余習非肉不餐，后乃食人，所生皆是羅剎。」余與今文大同。四非常偈者，只是四無常偈，具如《止觀》第七卷記。言「得空平等」即是初地者，彼既共教，小即初果，大即干慧或在見地，別即歡喜，與《大經》梵行意同。
若爾，何故聞無常而悟大耶？
【現代漢語翻譯】 現代漢語譯本：『悲，前四俱跡故須更云本佛住也。』意思是說，因為之前的四種說法都只是權宜之計，所以需要進一步說明本佛的真實住處。『以慈悲』下，判斷既然已經開顯了權跡，難道還有另外的本佛嗎？
其次，從觀行的角度來說，以智慧為佛，智慧安住于無常、空、假、中這四種境界。因為之前是直接相對而言的，所以四種觀行各有不同。其次，從安住的意念來說，所以說『以無住法住于境中』，因此『無住』的說法適用於四教。粗淺的智慧認為有所安住，但實際上在真理上是無所安住的。如果在圓教中，就成爲了絕對的境界。『王城』，根據《西域記》記載，這座城市四周環繞著高山作為外郭，東西長而南北窄，周長一百五十里，子城三十里，宮城的北門是提婆達多釋放醉象的地方，東北是舍利弗遇到馬勝尊者證得初果的地方，東北十四五里到達鷲峰山，是宣說《法華經》等經典的地方。斑足王的因緣也出自《仁王經》，論中還有不同的解釋。論中問：『比如王舍城，迦毗羅衛、波羅奈斯都有王舍，為什麼只有這座城市獨得其名呢？』回答說：『有人說，是摩伽陀國的王子，一個頭有兩個面孔四隻手臂，當時的人認為是不祥之兆，就撕裂他的身體丟棄在曠野。有個羅剎女名叫阇羅，拾起他的殘骸並將它們合在一起，用乳汁餵養他。後來他長大成人，能夠兼併各個國家，於是抓取了八萬個國王（以下內容與現在的疏文相同）。』《楞伽經》又說：『過去有個國王去遊獵，馬匹受驚進入險境，與世隔絕，與母獅子同居並做醜陋之事，生下孩子長大后名叫斑足，後來繼承王位統治七億民眾，吃肉的習慣沒有改變，不是肉就不吃，後來甚至吃人，所生下的都是羅剎。』其餘內容與現在的經文大致相同。四非常偈，只是四無常偈，詳細內容見《止觀》第七卷的記載。說『得空平等』就是初地菩薩，因為這是通教的說法，小乘來說就是初果，大乘來說就是干慧位或者見地，別教來說就是歡喜地，與《大涅槃經》中梵行的意思相同。
如果這樣，為什麼聽聞無常就能領悟大道呢？
【English Translation】 English version: 'Compassion, the previous four are all traces, so it is necessary to further say where the original Buddha dwells.' This means that because the previous four statements are all expedient means, it is necessary to further explain the true dwelling place of the original Buddha. 'With compassion' below, it is judged that since the provisional traces have already been revealed, is there another original Buddha?
Secondly, from the perspective of contemplation, wisdom is regarded as the Buddha, and wisdom dwells in the four realms of impermanence, emptiness, provisionality, and the Middle Way. Because the previous statements were directly relative, the four contemplations are different. Secondly, from the perspective of the intention of dwelling, it is said that 'dwelling in the realm with the Dharma of non-dwelling,' therefore the saying of 'non-dwelling' applies to the Four Teachings. Crude wisdom believes that there is something to dwell in, but in reality, there is nothing to dwell in in terms of truth. If it is in the Perfect Teaching, it becomes an absolute realm. 'King's City (Wang Cheng),' according to the 'Records of the Western Regions (Xi Yu Ji),' this city is surrounded by high mountains as an outer wall, long from east to west and narrow from north to south, with a circumference of one hundred and fifty li, a sub-city of thirty li, and the north gate of the palace city is where Devadatta (Tiao Da) released the drunken elephant, the northeast is where Shariputra (Shen Zi) met Ashvajit (Ma Sheng) and attained the first fruit, and fourteen or fifteen li northeast to Vulture Peak Mountain (Jiu Feng Shan), which is where the 'Lotus Sutra (Fa Hua Jing)' and other scriptures were preached. The story of King Kalmashapada (Ban Zu) also comes from the 'Benevolent Kings Sutra (Ren Wang Jing),' and there are different interpretations in the treatise. The treatise asks: 'For example, the King's City, Kapilavastu (Jia Pi Luo Wei) and Varanasi (Bo Luo Nai) all have King's Residences, why is this city uniquely named?' The answer is: 'Some say that it was a prince of the Magadha kingdom, with one head, two faces, and four arms. People at that time considered it an ominous sign, so they tore his body apart and discarded it in the wilderness. A Rakshasi (Luo Cha Nu) named Jala (She Luo) picked up his remains and put them together, and nourished him with milk. Later, he grew up and was able to annex various countries, so he captured eighty thousand kings (the following content is the same as the current commentary).' The 'Lankavatara Sutra (Leng Jia Jing)' also says: 'In the past, there was a king who went hunting, and his horse was startled and entered a dangerous place, isolated from the world, living with a lioness and doing ugly things, and the child born was named Kalmashapada (Ban Zu). Later, he inherited the throne and ruled seven hundred million people, and his habit of eating meat did not change. He would not eat anything that was not meat, and later he even ate people, and those born were all Rakshasas.' The rest of the content is roughly the same as the current text. The Four Very Verses are just the Four Impermanence Verses, and the details can be found in the seventh volume of 'Mohe Zhiguan (Zhi Guan).' Saying 'attaining emptiness and equality' is the first ground Bodhisattva, because this is the teaching of the Shared Teaching, in the Hinayana it is the first fruit, in the Mahayana it is the stage of dry wisdom or the stage of seeing, and in the Separate Teaching it is the ground of joy, which is the same as the meaning of Brahma-faring in the 'Nirvana Sutra (Nie Pan Jing).'
If so, why can one awaken to the Great Way by hearing about impermanence?
答：
已聞般若復聞非常，恐其吝國，正助合行因得大益。
此約斑足緣異故屬世界。千王取血等，雖失小國迭知大國，生善屬為人也。百姓排舍以免燒惡，即對治也。斑足得道，第一義也。注「云云」者，《大論》與諸經所出既多不可盡具，雖多不出四悉，約教中四見，然辨土橫豎具在《凈名疏》，即如下文純諸菩薩等。「例知」者，以娑羅例王城也。本跡、觀心在後者，后與山文合明觀心，後文仍略俱不出本跡；若例上，下應云本住王三昧三德之城，跡居忍土之王城耳。「梁武」等者，字應作睢，其鳥似鷹，云似鴟者，或恐誤。樂而不淫哀而不傷，雌雄各居欲交俱鳴，交已各去故以之類皇妃也。《詩》云：「關關睢鳩，在河之洲，窈窕淑女，君子好逑。」今江東人呼為鶚，好在江洲。梁武意謂睢形近鷲，故引之耳。此屬世界也。又解「山峰」下，為人，睹者生悅故也。又云去對治，能藏惡故亦當治惡。又解去第一義，三乘聖居是第一義。次辨五峰及后問答，但是第一義中釋疑及分別山相，非四悉攝。又《增一》三十一云：「佛在靈鷲告諸比丘，久遠同名靈鷲，更有別名，汝等知不？亦名廣普山、負重山、仙人窟山，恒有羅漢菩薩得道，及神通諸仙所居，有五百辟支佛住。如來欲下，先令凈居天子來此
【現代漢語翻譯】 現代漢語譯本： 問：已經聽聞了般若智慧，又聽聞了非常之理，擔心它只利益少數國家，如果正行和助行結合起來，就能獲得巨大的利益。 答：這裡所說的斑足王（Kalmashapada）（意為有斑點足的國王）的因緣，因為不同尋常，所以屬於世界悉檀（Lokasadhanata）。千王被取血等事，雖然失去了小國，但逐漸知道了大國的存在，產生善心，這屬於為人悉檀（Paurushanata）。百姓搬離住所來避免被焚燒的災禍，這就是對治悉檀（Pratipakshasadhanata）。斑足王最終得道，這是第一義悉檀（Paramarthasadhanata）。 註釋中說『云云』，是因為《大智度論》（Mahaprajnaparamitopadesha）和各部經典中記載的內容很多，無法全部列舉，但再多也離不開這四悉檀。從教相判釋的角度來看，有四種見解，而關於國土的橫向和縱向的描述，都詳細地記載在《維摩經疏》（Vimalakirtinirdesa Sutra Commentary）中，也就是下文所說的純諸菩薩等。『例知』的意思是，用娑羅樹（Sala tree）來比喻王舍城（Rajagrha）。 關於本跡（origin and manifestation）和觀心（contemplation of mind）放在後面的原因，是因為後面會結合山文來共同闡明觀心，後面的文章仍然比較簡略，都沒有超出本跡的範圍；如果按照上面的例子，下面應該說本住王三昧（King Samadhi）三德之城，跡居忍土之王城。『梁武』等，字應該寫作『睢』（雎鳩，osprey），這種鳥像老鷹，說像鴟（chī，一種貓頭鷹）可能是個錯誤。快樂而不放蕩，悲哀而不傷痛，雌鳥和雄鳥各自居住，想要交配時一起鳴叫，交配完畢后各自離去，所以用它來比喻皇妃。《詩經》說：『關關雎鳩，在河之洲，窈窕淑女，君子好逑。』現在江東人稱之為鶚（è，魚鷹），喜歡在江洲活動。梁武帝（Emperor Wu of Liang）認為睢（雎鳩）的形狀接近鷲（jiù，禿鷲），所以引用了它。這屬於世界悉檀。 另一種解釋是，『山峰』以下的內容，屬於為人悉檀，因為看到的人會感到喜悅。又說屬於對治悉檀，因為能夠藏匿罪惡，也應當治理罪惡。又解釋說屬於第一義悉檀，三乘聖人居住的地方就是第一義。接下來辨析五峰以及後面的問答，都只是在第一義中解釋疑惑和分別山相，不屬於四悉檀的範疇。另外，《增一阿含經》（Ekottara Agama Sutra）第三十一卷說：『佛陀在靈鷲山（Grdhrakuta）告訴各位比丘，很久以前就叫做靈鷲山，還有其他的名字，你們知道嗎？也叫做廣普山、負重山、仙人窟山，經常有阿羅漢（Arhat）、菩薩（Bodhisattva）得道，以及有神通的各位仙人居住，有五百位辟支佛（Pratyekabuddha）居住。如來想要下山，先讓凈居天子（Suddhavasa）來到這裡。』
【English Translation】 English version: Q: Having heard of Prajna (wisdom) and the extraordinary principles, I worry that it only benefits a few countries. If the primary and auxiliary practices are combined, great benefits can be obtained. A: The cause and condition of Kalmashapada (meaning 'spotted feet' king) here, because it is unusual, belongs to Lokasadhanata (worldly benefit). The matter of a thousand kings having their blood taken, although losing small countries, gradually knowing the existence of large countries and generating good intentions, belongs to Paurushanata (benefit for individuals). The people moving away from their homes to avoid the disaster of being burned is Pratipakshasadhanata (benefit through overcoming obstacles). King Kalmashapada eventually attaining enlightenment is Paramarthasadhanata (ultimate benefit). The commentary says 'etc.' because the content recorded in the Mahaprajnaparamitopadesha (Great Treatise on the Perfection of Wisdom) and various sutras is vast and cannot be fully listed, but no matter how much, it does not deviate from these four Sadhanas. From the perspective of doctrinal classification, there are four views, and the descriptions of the horizontal and vertical aspects of the land are recorded in detail in the Vimalakirtinirdesa Sutra Commentary, which is what is referred to as the pure Bodhisattvas mentioned later. 'Example knowledge' means using the Sala tree to symbolize Rajagrha (King's Abode). The reason why the origin and manifestation (本跡) and contemplation of mind (觀心) are placed later is because they will be jointly clarified with the mountain text later. The subsequent articles are still relatively brief and have not exceeded the scope of the origin and manifestation; if according to the above example, the following should say the city of the King Samadhi (三昧) of the three virtues (三德) where the original dwelling is, and the King's Abode where the manifestation resides in the land of endurance. 'Emperor Wu of Liang' etc., the character should be written as '睢' (osprey), this bird is like an eagle, saying it is like a chī (a type of owl) may be a mistake. Happy without being licentious, sad without being hurt, the male and female birds live separately, and when they want to mate, they call together, and after mating, they leave separately, so it is used to compare the imperial concubine. The Book of Songs says: 'Guan guan ospreys, on the islet in the river, the modest and virtuous lady, is a good match for the gentleman.' Now the people of Jiangdong call it an osprey, and it likes to be active in Jiangzhou. Emperor Wu of Liang thought that the shape of the 睢 (osprey) was close to the vulture, so he quoted it. This belongs to Lokasadhanata. Another explanation is that the content below 'mountain peaks' belongs to Paurushanata, because those who see it will feel joy. It is also said to belong to Pratipakshasadhanata, because it can hide evil, and it should also govern evil. It is also explained that it belongs to Paramarthasadhanata, the place where the saints of the Three Vehicles reside is the ultimate meaning. Next, analyzing the five peaks and the subsequent questions and answers are only explaining doubts and distinguishing the appearance of the mountains in the ultimate meaning, and do not belong to the category of the four Sadhanas. In addition, the Ekottara Agama Sutra (增一阿含經) Volume 31 says: 'The Buddha told the Bhikkhus (monks) on Grdhrakuta Mountain (靈鷲山), it has been called Grdhrakuta for a long time, and it has other names, do you know? It is also called Guangpushan (廣普山), Fuzhongshan (負重山), Xianrenkushan (仙人窟山), there are often Arhats (阿羅漢), Bodhisattvas (菩薩) attaining enlightenment, and various immortals with supernatural powers residing there, and there are five hundred Pratyekabuddhas (辟支佛) residing there. When the Tathagata (如來) wants to descend the mountain, he first lets the Suddhavasa (凈居天子) come here.'
告令，令此土凈。卻後二年佛現此間，支佛聞已燒身入滅。何以故？世無二佛、國無二王，一佛境界無二尊號。」此山高下亦復不等。四十七云：「俱留孫佛四日四夜行至山頂，那舍佛三日三夜，迦葉佛二日二夜，釋迦牟尼須臾至頂，並以羅閱祇人行也。時漸末，山漸下故。」文闕本跡，應云本住三德大涅槃山，跡居靈鷲。又本跡各有靈鷲，〈壽量〉云：「常在靈鷲山」，本也。
約觀中，先解王舍中初立觀境，言「心王造舍」者，識陰為王，造業諸心必有心所，今欲消王，且以善惡心王以對無記之舍，故云王造。「若析」下，四觀，此示觀解異於他經，應如《止觀》十乘十境，下去皆爾，故注「云云」。后兩重云「若觀」，即后二教觀也。亦須分別相別不同，具如《止觀》，不可即具。約山作觀亦先立觀境，正當觀陰，具如《止觀》第五去文。別圓觀中既雲山即法性，正因法身余之二德準諸文說，故知此觀不同他見。所以又約山為觀者，山城雖殊同是依報，是故約之以觀正報。又諸觀境不出五陰，今此山等約陰便故，以諸文中直云境智。「自住其中」等者，以《大經》及此經意共為自他，定慧力莊嚴即自住其中，以此度眾生即安置諸子。「云云」者，亦應於此以辨二觀同異之相，方便正修簡境及心，並對前二
【現代漢語翻譯】 現代漢語譯本： 佛陀告誡說，要使這片土地變得清凈。之後兩年，佛陀將顯現在這裡，支佛（Pratyekabuddha，緣覺佛）聽聞后便焚身入滅。這是為什麼呢？因為世上沒有兩位佛陀，一個國家沒有兩位國王，一位佛陀的境界沒有兩個尊號。』這座山的高度也各不相同。四十七卷中說：『俱留孫佛（Krakucchanda Buddha，過去七佛之一）走了四天四夜才到達山頂，那舍佛（Kanakamuni Buddha，過去七佛之一）走了三天三夜，迦葉佛（Kasyapa Buddha，過去七佛之一）走了兩天兩夜，釋迦牟尼佛（Sakyamuni Buddha，現世佛）片刻就到達山頂，都是以羅閱祇（Rajagrha，王舍城）人的步伐來計算的。』這是因為時代逐漸衰末，山也逐漸降低的緣故。』經文中缺少了本跡的說明，應該說本來安住於三德大涅槃山（Mahaparinirvana，大般涅槃），示跡于靈鷲山（Vulture Peak）。而且本和跡各有靈鷲山，《壽量品》（Juryo-hon，如來壽量品）中說：『常在靈鷲山』，這是指本。 從觀法的角度來說，首先解釋王舍城（Rajagrha，王舍城）中最初建立觀境，說『心王造舍』，是指識陰（Vijnana-skandha，識蘊）為王，造業的各種心必然有心所（Caitasika，心所有法），現在想要消除心王，暫且用善惡心王來對應無記之舍，所以說『王造』。『若析』以下，是四種觀法，這裡顯示觀解不同於其他經典，應該像《止觀》（Mohe Zhiguan，摩訶止觀）中的十乘十境，下面都是如此，所以註釋說『云云』。後面兩重說『若觀』，就是后二教的觀法。也需要分別它們的相狀差別不同，詳細內容如《止觀》，不能在這裡全部列出。從山的角度來作觀，也首先建立觀境，正是觀五陰（Panca-skandha，五蘊），詳細內容如《止觀》第五卷的文字。別圓觀中既然說山即是法性（Dharmata，諸法實相），正因法身（Dharmakaya，法身），其餘二德參照其他經文來說，就知道這種觀法不同於其他見解。所以又從山的角度來作觀，是因為山城雖然不同，但都是依報（Upadhi，依託之物），因此從山的角度來觀正報（Karma-vipaka，果報）。而且各種觀境不出五陰，現在這座山等從五陰的角度來說就方便了，因為各種經文中直接說境智。『自住其中』等，是以《大經》（Mahaparinirvana Sutra，大般涅槃經）和這部經的意義共同作為自他，定慧力莊嚴就是自住其中，用這個來度化眾生就是安置諸子。『云云』，也應該在這裡辨別兩種觀法的同異之相，方便正修，簡擇觀境和心，並且對照前面兩種觀法。
【English Translation】 English version: The Buddha proclaimed, 'Purify this land. Two years hence, the Buddha will appear here. Upon hearing this, the Pratyekabuddha (支佛) will immolate himself and enter into extinction. Why is this so? Because there are not two Buddhas in the world, nor two kings in a country, and the realm of one Buddha has no two titles.' The height of this mountain also varies. Volume 47 states, 'Krakucchanda Buddha (俱留孫佛) took four days and four nights to reach the summit, Kanakamuni Buddha (那舍佛) took three days and three nights, Kasyapa Buddha (迦葉佛) took two days and two nights, and Sakyamuni Buddha (釋迦牟尼佛) reached the summit in an instant, all measured by the pace of the people of Rajagrha (羅閱祇). This is because the era is gradually declining, and the mountain is gradually lowering.' The text lacks explanation of the original and manifested aspects; it should be said that originally residing on the Great Nirvana Mountain (三德大涅槃山), the manifestation is at Vulture Peak (靈鷲山). Moreover, both the original and manifested aspects have Vulture Peak. The 'Lifespan Chapter' (壽量) states, 'Always abiding on Vulture Peak,' referring to the original aspect. From the perspective of contemplation, first explain the initial establishment of the realm of contemplation in Rajagrha (王舍城), saying 'The mind-king creates the dwelling,' referring to the Vijnana-skandha (識陰) as the king. The various minds that create karma inevitably have mental factors (心所). Now, wanting to eliminate the mind-king, we temporarily use the good and evil mind-kings to correspond to the neutral dwelling, hence the saying 'the king creates.' 'If analyzed' below refers to the four contemplations. This shows that the understanding of contemplation differs from other sutras, and should be like the ten vehicles and ten realms in the 'Mohe Zhiguan' (止觀), and so on below, hence the note 'etc.' The latter two layers say 'If contemplating,' which are the contemplations of the latter two teachings. It is also necessary to distinguish their different appearances, as detailed in the 'Mohe Zhiguan,' which cannot be fully listed here. Contemplating from the perspective of the mountain also first establishes the realm of contemplation, which is precisely contemplating the five skandhas (五陰), as detailed in the text of the fifth volume of the 'Mohe Zhiguan.' Since the distinct and perfect contemplation says that the mountain is the Dharmata (法性), the Dharmakaya (法身) as the proper cause, and the other two virtues are based on other sutras, it is known that this contemplation differs from other views. The reason for contemplating from the perspective of the mountain is that although the mountain and the city are different, they are both dependent rewards (依報), therefore they are used to contemplate the direct reward (正報). Moreover, all realms of contemplation do not go beyond the five skandhas. Now, this mountain, etc., is convenient from the perspective of the five skandhas, because the various sutras directly speak of realm and wisdom. 'Dwelling within it,' etc., takes the meaning of the 'Mahaparinirvana Sutra' (大經) and this sutra together as self and other. The adornment of the power of Samadhi and Prajna is dwelling within it, and using this to liberate sentient beings is placing the children. 'Etc.' should also be used here to distinguish the similarities and differences between the two contemplations, to facilitate proper practice, to simplify the realm and the mind, and to compare with the previous two contemplations.
以辨權實等，乃至四觀亦須開顯等也。
次釋「中」字，既在山城之中，因緣等四具如彼釋，今但消「中」字義耳。欲更說之，先約所表以具四悉：常好中道，赴欲也；升中天、中日降，為人也；中夜滅，對治也；說中道，第一義也。諸教皆有中道，但有有體無體之殊。本跡者，觀圓理本中也，示離斷常跡中也。今經是開顯之中，若約觀者，即空即中，具二中也。
法華文句記卷第一(中)
法華文句記卷第一(下)
唐天臺沙門湛然述
釋列眾中，初辨次第。言「多爾」者，亦有經中菩薩后列，各有所表。如《華嚴經》不列聲聞，純無雜故。舊解者多是光宅，與《大論》意同故無別破，但總結云似兩解耳。注「云云」者，事似因緣須具四悉，義似約教復須論八。事即身也，故云親疏，義即諦理，故云涅槃等，形服異故即世界。親者生善，疏者破惡，不親不疏即第一義。于有義中既以三諦，以諦對教則四可識，于藏等四辨漸等四，其義可知。又兩二義並欣涅槃，及四菩薩並不欣不著故皆居中，唯詣實理兼能利人，故居中求宗超彼凡聖。若以入中為菩薩，即指別教地上、圓教始終。注家云：聲聞學疏敦之於內，菩薩道親忘之於外，此但得事而失義，似跡而迷本。況復觀心、因緣耶？約本
【現代漢語翻譯】 現代漢語譯本： 爲了辨別權巧和真實等等，乃至四種觀法也需要開顯等等。
接下來解釋『中』字，既然是在山城之中，因緣等四種條件都具備，如同之前的解釋，現在只解釋『中』字的含義。想要進一步說明，首先從所代表的意義上具備四悉檀（四種普遍的施教方法）：常樂我凈是中道，這是爲了滿足眾生的慾望；升到中天、中日降臨，這是爲了適應眾生的根機；中夜時分涅槃，這是爲了對治眾生的煩惱；宣說中道，這是爲了闡明第一義諦。各種教義都有中道，但有有體和無體的區別。從本跡來說，觀圓融之理是根本的中道，示現遠離斷常二邊的行跡是示現的中道。現在這部經是開顯中道，如果從觀法的角度來說，即空即中，具備兩種中道。
《法華文句記》卷第一（中）
《法華文句記》卷第一（下）
唐朝天臺沙門湛然 述
解釋列席的聽眾，首先辨別次第。說到『多爾』，也有經典中菩薩排列在後面，各有其所代表的意義。例如《華嚴經》沒有列出聲聞，因為純粹沒有雜染。舊的解釋大多是光宅的觀點，與《大智度論》的觀點相同，所以沒有特別破斥，只是總結說類似於兩種解釋。註釋中說『云云』，事情類似於因緣，需要具備四悉檀，義理類似於從教義的角度需要討論八種含義。事情就是指身，所以說是親疏，義理就是指真諦，所以說是涅槃等，形貌服飾不同，就是指世界。親近的人產生善，疏遠的人破除惡，不親近也不疏遠就是第一義諦。在有義理之中，已經用三諦來解釋，用諦來對應教義，那麼四種教義就可以識別，在藏教等四教中辨別漸教等四教，其中的含義可以理解。另外，兩種二乘人都欣求涅槃，以及四位菩薩都不欣求也不執著，所以都居於中間，只有通達真實義理並且能夠利益他人，所以居於中間，尋求宗旨，超越凡夫和聖人。如果以入中道為菩薩，那就是指別教地上菩薩、圓教始終位的菩薩。注家說：聲聞學習疏遠，專注于內心，菩薩行道親近，忘卻外在，這只是得到了事相而失去了義理，類似於執著于跡象而迷惑了根本。更何況是觀心、因緣呢？從根本上來說
【English Translation】 English version: To distinguish between expedient means and reality, and even the four contemplations need to be revealed, and so on.
Next, explain the word 'middle' (中 zhōng). Since it is in the middle of the mountain city, the four conditions such as cause and condition are all present, as explained before. Now, we only explain the meaning of the word 'middle'. If we want to explain it further, we first use the represented meaning to have the four siddhāntas (悉檀): permanence, bliss, self, and purity are the middle way, which is to fulfill the desires of sentient beings; ascending to the middle heaven, the middle sun descends, which is to suit the capacities of sentient beings; parinirvana (涅槃) at midnight, which is to counteract the afflictions of sentient beings; expounding the middle way, which is to elucidate the first principle. All teachings have the middle way, but there is a difference between having substance and not having substance. From the perspective of the original and the manifested, contemplating the principle of perfect integration is the fundamental middle way, and showing the traces of being away from the two extremes of permanence and annihilation is the manifested middle way. This sutra (經) is now revealing the middle way. If viewed from the perspective of contemplation, emptiness is the middle, possessing two middle ways.
Fa Hua Wen Ju Ji (法華文句記) Volume 1 (Middle)
Fa Hua Wen Ju Ji (法華文句記) Volume 1 (Lower)
Composed by Zhanran (湛然), a Shramana (沙門) of the Tiantai (天臺) School of the Tang Dynasty
Explaining the assembly, first distinguish the order. When it comes to 'many', there are also sutras (經) in which bodhisattvas (菩薩) are listed later, each with its own representation. For example, the Avatamsaka Sutra (華嚴經) does not list shravakas (聲聞), because it is pure and without impurities. The old interpretations are mostly the views of Guangzhai (光宅), which are the same as the views of the Mahaprajnaparamita Shastra (大智度論), so there is no special refutation, but it is summarized as similar to the two interpretations. The note 'etc.' means that things are similar to causes and conditions, and the four siddhāntas (悉檀) must be possessed, and the meaning is similar to discussing the eight meanings from the perspective of doctrine. Things refer to the body, so it is said to be close and distant, and the meaning refers to the true principle, so it is said to be nirvana (涅槃), etc. Different shapes and clothes refer to the world. Those who are close generate good, those who are distant break evil, and those who are neither close nor distant are the first principle. Among those with meaning, the three truths have already been used to explain, and using truth to correspond to doctrine, then the four doctrines can be identified. In the four teachings such as the Tripitaka (藏教), the four gradual teachings are distinguished, and the meaning can be understood. In addition, the two vehicles both rejoice in nirvana (涅槃), and the four bodhisattvas (菩薩) neither rejoice nor are attached, so they all reside in the middle. Only those who understand the true meaning and can benefit others reside in the middle, seeking the purpose and transcending ordinary people and saints. If entering the middle way is considered a bodhisattva (菩薩), then it refers to the bodhisattvas (菩薩) on the ground of the Separate Teaching and the beginning and end of the Perfect Teaching. Commentators say: Shravakas (聲聞) learn to be distant and focus on the inner, bodhisattvas (菩薩) practice the dharma (法) to be close and forget the outer. This only obtains the phenomena and loses the meaning, similar to being attached to the traces and being confused by the root. What about contemplating the mind and causes and conditions? From the root
跡中，此經列眾超出群經，故人天二乘能引之人本非下地，所引之眾堪通別記，語通意兼，故云內秘。皆大薩埵，既能跡引二邊判非凡小，故云薩埵。菩薩濫本故且不論，應知亦且約體用論也。觀解后「云云」者，亦應更約因緣明觀諸教開顯及本跡觀。
釋列聲聞，準《法華論》以八義故，先列聲聞：一、為顯親聞后不謗故；二、攝不定性迴心入大故；三、除尊貴慢非究竟故；四、常隨佛故；五、形儀同故；六、令內眷舍欲故；七、令菩薩敬故；八、令眾生信故。然《論》中八義唯第二一半獨屬今經，以不定性此土得故，仍少一半，若定性者彼土得故、未來得故；余之七義論眾前後，通諸經故。以第二義入餘七中，使七一一皆有第二，方令八義全在今經。若依今意更有三義：欲別記故、別開權故、先顯本故，故令余義永殊昔教。故論文意諸經多爾，所以通釋。今使諸教雖共復殊，方等先列，以四義故：欲斥奪故、欲密引故、令體信故，令味變故。般若亦四：欲洮汰故、欲委業故、密引進故、成熟酥故。故知《論》文通前二味，如向各四，又異前後。《論》又云：先僧次尼亦有八義：一、男尊女卑；二、入道先後；三、師弟不同；四、傳法能不；五、結集進退；六、同住得不；七、多少推讓；八、得嘆有無。此八
全通前之三味，多在酪教。若準同是聲聞，仍少第二意也。於今別中唯除委業，準義仍有，以同比丘聞轉教故也。故委業時非全無分，自余諸義並同比丘，於五味中漸教當衆其義不異。
次出舊解，云大小名聞者，意云：名即己名、聞即他聞，所以名大故聞大、名小故聞小。今但依文故，破其無據。言「依文」者，但約所列多少以明所識多少。前列萬二千，又云眾所知識；后云二千，又無知識，縱以名聞用釋知識，後文全無，何小之有？況復大小一向無憑。初釋類中先通釋五字，次「釋論」下別釋四義，比丘合故。初通釋中五字通收諸有德者，所與之徒既標于大，豈唯異於下眾而已。于比丘中其例復多，四門三脫析體通智辨空之例，只得且云高譽德行，何可具論？今云如貴類之班輩也。次別釋四義者，初「釋論」下別釋「與」字，初文即因緣釋。若於此七為四悉者，時處世界，戒是為人，心見對治，道脫第一義。若準前三，在昔教者則七義唯三，道脫等俱屬對治意也。圓教七一俱屬圓四，約教雖別究竟唯圓，雖七而同故七名一，一即共也。四教不同通在五味，具如諸經不可遍述，且準嘆德在三藏教者，同感佛時、同鹿苑處、同別脫戒、同一切智心、同無漏正見、同三十七道、同有余脫、為同聞人，入通序時已得
【現代漢語翻譯】 現代漢語譯本：全通之前的'三昧'（Samadhi，一種精神集中狀態），多半屬於'酪教'（一種比喻，指較成熟的教義）。如果按照同爲'聲聞'（Sravaka，聽聞佛法而悟道者）的標準來看，仍然缺少第二層含義。現在在其他方面，除了'委業'（指委託事務）之外，按照道理仍然存在，因為與比丘（Bhikkhu，出家僧侶）聽聞轉教相似的緣故。所以，委託事務時並非完全沒有參與，其餘各種含義都與比丘相同，在'五味'（比喻佛法教義由淺入深的五個階段）中逐漸教導大眾，其含義沒有不同。
接下來解釋舊有的解釋，說'大小名聞'，意思是：'名'指自己的名聲，'聞'指他人的聽聞，所以名聲大，聽聞就大；名聲小，聽聞就小。現在只是按照字面意思，駁斥其沒有依據。說'按照字面意思'，只是根據所列舉的數量多少來表明所認識的多少。前面列舉一萬二千人，又說是大眾所認識的；後面說二千人，又沒有認識，即使用名聲和聽聞來解釋認識，後面的文字完全沒有提到，哪裡有大小之分？更何況大小本來就沒有依據。最初的解釋類別中，先總的解釋'五字'，然後'釋論'下面分別解釋四種含義，與比丘相合的緣故。最初總的解釋中，'五字'總括了所有有德之人，所給予的徒眾既然標明為大，難道僅僅是不同於下等大眾而已。在比丘中，這樣的例子有很多，四門、三脫、析體通智辨空等等，只能暫且說是高尚的聲譽和德行，怎麼能全部論述呢？現在說是如同高貴階層的班輩。接下來分別解釋四種含義，最初'釋論'下面分別解釋'與'字，最初的文字就是因緣解釋。如果在這七個方面運用'四悉檀'（Catus-siddhanta，四種成就），時間、地點是世界悉檀，戒律是為人悉檀，心見是對治悉檀，道和解脫是第一義悉檀。如果按照前面的三種，在過去的教義中，那麼七種含義只有三種，道和解脫等都屬於對治的含義。圓教的七種含義都屬於圓四悉檀，按照教義雖然不同，但最終都是圓滿的，雖然有七種，但都是相同的，所以七種名稱為一，一就是共同的。四教不同，都包含在五味之中，具體情況如各種經典所說，不能全部敘述，暫且按照讚歎功德在三藏教中的情況來說，與佛陀同時，在鹿野苑，持相同的別解脫戒，有相同的一切智心，有相同的無漏正見，有相同的三十七道品，有相同的有餘涅槃，是相同的聽聞者，進入通序時已經得到。
【English Translation】 English version: The 'Samadhi' (a state of mental concentration) before full understanding mostly belongs to the 'milk teaching' (an analogy for more mature teachings). If judged by the standard of being a 'Sravaka' (one who attains enlightenment by hearing the Buddha's teachings), it still lacks the second meaning. Now, in other aspects, except for 'delegated affairs' (referring to entrusted matters), it still exists according to reason, because it is similar to Bhikkhus (ordained monks) hearing and transmitting teachings. Therefore, there is some participation when delegating affairs, and the remaining meanings are the same as those of Bhikkhus. Gradually teaching the masses in the 'five flavors' (an analogy for the five stages of Buddhist teachings from shallow to deep), its meaning is no different.
Next, explaining the old interpretation, saying 'large and small fame and hearing,' meaning: 'Fame' refers to one's own reputation, 'hearing' refers to others' hearing, so if the fame is large, the hearing is large; if the fame is small, the hearing is small. Now, just according to the literal meaning, refuting its lack of basis. Saying 'according to the literal meaning' only indicates how much is known based on the amount listed. The front lists twelve thousand people, and also says that they are known by the public; the back says two thousand people, and there is no knowledge, even if using fame and hearing to explain knowledge, the following text does not mention it at all, where is the distinction between large and small? Moreover, the size has no basis from the beginning. In the initial explanation category, first generally explain the 'five words,' and then separately explain the four meanings below 'Explanation,' because they are consistent with Bhikkhus. In the initial general explanation, the 'five words' encompass all virtuous people, and since the disciples given are marked as large, how could they only be different from the lower masses? Among Bhikkhus, there are many such examples, the four doors, three liberations, analytical body, penetrating wisdom, discerning emptiness, etc., can only be temporarily said to be high reputation and virtue, how can they all be discussed? Now it is said to be like the ranks of noble classes. Next, separately explaining the four meanings, initially separately explaining the word 'with' below 'Explanation,' the initial text is the explanation of cause and condition. If using the 'four siddhantas' (Catus-siddhanta, four kinds of accomplishments) in these seven aspects, time and place are the world siddhanta, precepts are the for-the-sake-of-people siddhanta, mind and views are the remedial siddhanta, and the path and liberation are the first meaning siddhanta. If according to the previous three, in the past teachings, then the seven meanings only have three, the path and liberation, etc., all belong to the meaning of remedy. The seven meanings of the perfect teaching all belong to the perfect four siddhantas, although the teachings are different, they are ultimately perfect, although there are seven, they are the same, so the seven are named as one, and one is common. The four teachings are different, all contained in the five flavors, the specific situation is as described in various scriptures, cannot be fully described, temporarily according to the situation of praising merit in the Tripitaka teaching, being at the same time as the Buddha, in the Deer Park, holding the same Pratimoksha precepts, having the same mind of omniscience, having the same non-outflow right view, having the same thirty-seven factors of enlightenment, having the same Nirvana with remainder, being the same listeners, already obtained when entering the general preface.
記者，全成圓人七一故也。同妙感應時、同見妙依處、同得究竟戒、同證種智心、同無作正見、同圓實道品、同不思議脫，得授記已即同菩薩，安得復以聲聞嘆德？豈結集者謬抑德耶？故知在四味時隨味而變，經家從本列在聲聞，故依本嘆。若不仍本，焉知聲聞有權有實，實者得記知有所從，聞《法華》時大小別故，故約教判須通始終，故三教七，或本是三，或是轉入。初約三藏一七一者，生滅同故。通教二者，分利鈍故，利兼圓別，應云三七，且通總說同爲一例。別云爲無量者，自行化他橫豎皆四門，門門四悉入者不同。圓教一者，發心畢竟二不別故。說者應於四教細明，乃至教味先判后開。「若未」下一句約本跡釋，亦約體用論本跡耳。別無聲聞，但云藏、通，若通含別亦可論之，是則略也。又時處二事且約教論，故云三藏中時處且一；若從元初得道時處，或多人共處，略如今文；或多人多處，或一人多處，如《阿含》中多時處也。
問：
至此那得二種聲聞？
答：
亦從初說，具如《玄》文，廣歷諸味難轉易轉。又有不歷析法元是通人(云云)。
「直明兩意」下，欲明開顯，先更辨異。所言異者，且置七同，更于藏通七中辨異，則三異四同。何者？時處等四不可不同，如所
【現代漢語翻譯】 現代漢語譯本：記者說，全部成就圓滿的人，是因為七種相同之處。在奇妙的感應時相同、在見到奇妙的依靠處相同、在獲得究竟的戒律相同、在證得一切種智的心相同、在無作的正見相同、在圓滿真實的道品相同、在不可思議的解脫相同，得到授記后就和菩薩相同了，怎麼還能用聲聞來讚歎他們的功德呢？難道是結集經典的人錯誤地貶低了他們的功德嗎？所以知道他們在四味教法時隨著教法的不同而變化，經書編纂者從他們最初的身份將他們列為聲聞，所以依據他們最初的身份來讚歎。如果不依據他們最初的身份，怎麼知道聲聞有權教和實教之分呢？實教的聲聞得到授記，知道自己所歸之處，聽聞《法華經》（Lotus Sutra）時大小乘的區別就顯現出來了，所以根據教判需要貫通始終，所以三教有七種相同之處，或者本來就是三種，或者是由此轉入。最初根據三藏教判，一教有七種相同之處，是因為生滅相同。通教二教有七種相同之處，是因為根性有利鈍之分，利根兼具圓教和別教的特點，應該說有三七二十一種相同之處，這裡暫且總括地說為一種情況。別教說為無量種相同之處，是因為自行化他橫向和縱向都有四門，進入每一門所憑藉的四悉檀（catuhpratisarana）不同。圓教一種相同之處，是因為發心和最終的證悟沒有區別。說法的人應該在四教中詳細說明，乃至先判別教味，然後再開顯。「若未」下一句是根據本跡來解釋，也是根據體用來論述本跡。別教沒有聲聞，只說藏教、通教，如果通教包含別教也可以論述，這是簡略的說法。另外，時間和地點這兩件事暫且根據教法來論述，所以說三藏教中時間和地點暫且相同；如果從最初得道的時間和地點來看，或者多人共處一處，就像現在的經文一樣簡略；或者多人多處，或者一人多處，就像《阿含經》（Agama Sutra）中有很多時間和地點的情況。 問：到這裡怎麼會有兩種聲聞呢？ 答：也是從最初的說法開始，詳細情況如《玄》（指《法華玄義》）文中所說，廣泛地經歷各種教味，難以轉變和容易轉變。還有沒有經歷析法，原本就是通教根性的人（云云）。 「直明兩意」下，想要闡明開顯，先進一步辨別差異。所說的差異，暫且擱置七種相同之處，再在藏教和通教的七種相同之處中辨別差異，那麼就有三種不同和四種相同。哪三種不同呢？時間和地點等四種情況不可能相同，比如所……
【English Translation】 English version: The reporter said, 'Those who have fully accomplished perfect enlightenment are so because of seven similarities. They are the same in the moment of wondrous response, the same in seeing the wondrous place of reliance, the same in obtaining the ultimate precepts, the same in realizing the mind of all-knowing wisdom (sarvajna-citta), the same in non-active right view, the same in the perfect and real factors of the path (marga), and the same in inconceivable liberation. Having received the prediction of enlightenment (vyakarana), they are the same as Bodhisattvas. How can we still praise their virtues as Sravakas (disciples)? Could it be that those who compiled the scriptures mistakenly belittled their virtues? Therefore, we know that they change according to the different flavors of the Four Flavors of Teachings (catvari-svada), and the compilers of the scriptures listed them as Sravakas based on their original status. Therefore, we praise them based on their original status. If we do not follow their original status, how can we know that Sravakas have provisional and real teachings? Those Sravakas of the real teaching receive the prediction of enlightenment and know where they belong. When hearing the Lotus Sutra (Saddharma Pundarika Sutra), the difference between the Great Vehicle (Mahayana) and the Small Vehicle (Hinayana) becomes apparent. Therefore, according to the judgment of the teachings, it is necessary to understand from beginning to end. Therefore, the three teachings have seven similarities, or originally there were three, or they entered from this. Initially, according to the Tripitaka teaching, one teaching has seven similarities because birth and death are the same. The two teachings of the Shared Teaching (Common Teaching) have seven similarities because the faculties are sharp and dull. Sharp faculties have the characteristics of both the Perfect Teaching (Perfect Enlightenment Teaching) and the Distinct Teaching (Specific Teaching), and it should be said that there are three sevens, twenty-one similarities. Here, we will briefly summarize it as one case. The Distinct Teaching says that there are countless similarities because self-practice and the transformation of others have four gates horizontally and vertically, and the four grounds for conversion (catuhpratisarana) for entering each gate are different. The Perfect Teaching has one similarity because the initial aspiration and the final realization are not different. Those who explain the teachings should explain in detail in the Four Teachings, and even first judge the flavor of the teachings, and then reveal them. The next sentence 'If not' explains based on the original and manifested (本跡 honjaku), and also discusses the original and manifested based on substance and function. The Distinct Teaching does not have Sravakas, only the Tripitaka Teaching and the Shared Teaching are mentioned. If the Shared Teaching contains the Distinct Teaching, it can also be discussed, which is a brief statement. In addition, the two matters of time and place are temporarily discussed according to the teachings, so it is said that time and place are temporarily the same in the Tripitaka Teaching; if viewed from the time and place of the initial attainment of the Way, or many people are in the same place, it is as brief as the current text; or many people are in many places, or one person is in many places, as in the Agama Sutras (Agama Sutra), there are many situations of time and place.' Question: How can there be two kinds of Sravakas here? Answer: It also starts from the initial statement, and the details are as described in the Profound Meaning of the Lotus Sutra (Fa Hua Xuan Yi), extensively experiencing various flavors of teachings, difficult to transform and easy to transform. There are also those who have not experienced analytical methods and are originally people of the Shared Teaching (etc.). Below 'Directly Explain Two Meanings', wanting to clarify the revelation, first further distinguish the differences. The so-called differences, temporarily put aside the seven similarities, and then distinguish the differences in the seven similarities of the Tripitaka Teaching and the Shared Teaching, then there are three differences and four similarities. What are the three differences? The four situations such as time and place cannot be the same, such as what...
會、所依、所稟、所證；若心等三，安能不別？別修、別見、別行故也。此仍一往，亦可戒法從別各各得故，解脫從人各各證故，是則五別二同。又若從人亦可俱別，今釋共義不合論之。義分三四乃成旁耳，是故且從七同以說，別教同異準說可知。次「若至」下正明開顯。「法華論」者，明被開者有權有實，未開具四、開已唯一，今加佛道據新入者。《論》中四者，決定、增上、退大、應化。《論》自釋云：「后二與記，前兩不記，根鈍未熟故」。且約此會，即經中雲「生滅度想」，決定性也。若彼得聞、《論》中未說，天親豈可迷經文耶？經云：「而於彼土得聞是經」，《論》且一往據現說耳。是故今師但除上慢，即五千起去者是。雖從座去仍判于涅槃中。若四依邊得聞，故上慢者亦非不聞，已聞略開及在後故，但不可云此會得記，種、熟、脫三始終無廢，故準今文，遠近相望四種俱得。今云「住果」，兼于決定及退菩提，住果變異故分二教，是故二種總立住果。又「佛道」者，準經義立。若爾。佛道應化各有別圓。
問：
應化與佛道何別？
答：
應化約垂跡全語舊聖，佛道約利他語新記者。又應化從身，佛道從說，佛道有令他之言，且云利他，應化有發起之義，且云垂跡。既以聲聞
【現代漢語翻譯】 現代漢語譯本 會（集會），所依（依靠），所稟（稟賦），所證（證悟）；若心等三（如果心等三法），安能不別（怎麼能沒有區別）？別修（不同的修習）、別見（不同的見解）、別行（不同的行為）故也。此仍一往（這仍然是一種說法），亦可戒法從別各各得故（也可以說戒法因各自不同而各自獲得），解脫從人各各證故（解脫因人而異，各自證悟），是則五別二同（這就是五種不同，兩種相同）。又若從人亦可俱別（如果從人的角度來看，也可以全部不同），今釋共義不合論之（現在解釋共同的意義，不適合討論這些）。義分三四乃成旁耳（意義分成三或四種，就成了旁論），是故且從七同以說（所以暫且從七種相同來說），別教同異準說可知（別教的相同和不同，根據這些說法可以知道）。 次『若至』下正明開顯（接下來『若至』以下，正式說明開顯）。『法華論』者（《法華論》所說），明被開者有權有實（說明被開顯的對象有權教和實教），未開具四（未開顯時具備四種根性），開已唯一（開顯后只有一種根性），今加佛道據新入者（現在加上佛道，是針對新入門的人）。《論》中四者（《論》中說的四種根性），決定（決定性）、增上（增上慢）、退大（退大乘）、應化（應化身）。《論》自釋云：『后二與記（後面兩種根性給予授記），前兩不記（前面兩種根性不給予授記），根鈍未熟故（因為根器遲鈍，尚未成熟）。』且約此會（暫且就這次法會來說），即經中雲『生滅度想』（就是經中所說的『生滅度想』），決定性也（就是決定性的根性）。若彼得聞（如果他們能夠聽聞），《論》中未說（《論》中沒有說），天親豈可迷經文耶（天親菩薩怎麼會不明白經文呢）？經云：『而於彼土得聞是經』（經中說：『而在那個地方能夠聽聞這部經』），《論》且一往據現說耳（《論》只是暫且根據當時的情況來說）。是故今師但除上慢（所以現在的老師只是去除增上慢），即五千起去者是（就是指五千人起身離去）。雖從座去仍判于涅槃中（雖然從座位上離去，仍然判他們在涅槃之中）。若四依邊得聞（如果從四依的角度能夠聽聞），故上慢者亦非不聞（所以有增上慢的人也不是沒有聽聞），已聞略開及在後故（因為已經聽聞了略微的開示，以及在後面聽聞的緣故），但不可云此會得記（但不能說他們在此次法會上得到授記），種、熟、脫三始終無廢（種、熟、脫三種過程始終沒有廢棄），故準今文（所以根據現在的經文），遠近相望四種俱得（遠近相望，四種根性都能夠得到利益）。今云『住果』（現在說『住果』），兼于決定及退菩提（兼指決定性和退菩提心的人），住果變異故分二教（因為住果的根性有變化，所以分為兩種教法），是故二種總立住果（所以兩種根性總稱為住果）。又『佛道』者（又『佛道』），準經義立（根據經義而立）。若爾（如果這樣），佛道應化各有別圓（佛道和應化身各有不同的圓滿）。 問（提問）： 應化與佛道何別（應化身和佛道有什麼區別）？ 答（回答）： 應化約垂跡全語舊聖（應化身是就垂跡而言，完全是指過去的聖人），佛道約利他語新記者（佛道是就利益他人而言，是指新近得到授記的人）。又應化從身（應化身是從身而言），佛道從說（佛道是從說法而言），佛道有令他之言（佛道有使他人受益的言語），且云利他（暫且說是利益他人），應化有發起之義（應化身有發起的作用），且云垂跡（暫且說是垂跡）。既以聲聞（既然以聲聞……）
【English Translation】 English version Meeting (assembly), that which is relied upon (reliance), that which is endowed (endowment), that which is realized (realization); if the three, such as mind (if the three dharmas, such as mind), how can they not be different (how can there be no difference)? Different cultivation (different practices), different views (different understandings), different conduct (different behaviors) are the reasons. This is still one way of saying it (this is still one way of putting it), it can also be said that precepts are obtained separately because they are different (it can also be said that precepts are obtained separately because they are different), liberation is realized by each person because they are different (liberation is realized by each person because they are different), thus there are five differences and two similarities (thus there are five differences and two similarities). Furthermore, if viewed from the perspective of individuals, they can all be different (furthermore, if viewed from the perspective of individuals, they can all be different), now explaining the common meaning is not suitable for discussing these (now explaining the common meaning is not suitable for discussing these). Dividing the meaning into three or four becomes a side issue (dividing the meaning into three or four becomes a side issue), therefore, let's start with seven similarities to explain (therefore, let's start with seven similarities to explain), the similarities and differences of the separate teachings can be known accordingly (the similarities and differences of the separate teachings can be known accordingly). Next, 『if reaching』 below, it clearly explains the revelation (next, 『if reaching』 below, it clearly explains the revelation). 『The Treatise on the Lotus Sutra』 (the 『Treatise on the Lotus Sutra』) explains that those who are revealed have provisional and real teachings (explains that those who are revealed have provisional and real teachings), before revelation, they possess four natures (before revelation, they possess four natures), after revelation, there is only one (after revelation, there is only one nature), now adding the Buddha path is for those who newly enter (now adding the Buddha path is for those who newly enter). The four in the 『Treatise』 (the four natures mentioned in the 『Treatise』) are: determined (determined), arrogant (arrogant), regressive (regressive), and manifested (manifested body). The 『Treatise』 itself explains: 『The latter two are given predictions (the latter two are given predictions), the former two are not given predictions (the former two are not given predictions), because their roots are dull and not yet mature (because their roots are dull and not yet mature).』 Let's talk about this assembly (let's talk about this assembly), which is what the sutra says 『thought of birth and death and liberation』 (which is what the sutra says 『thought of birth and death and liberation』), which is the determined nature (which is the determined nature). If they can hear (if they can hear), the 『Treatise』 does not mention it (the 『Treatise』 does not mention it), how could Vasubandhu be confused about the sutra text (how could Vasubandhu be confused about the sutra text)? The sutra says: 『And in that land, they can hear this sutra』 (the sutra says: 『And in that land, they can hear this sutra』), the 『Treatise』 only speaks according to the present situation (the 『Treatise』 only speaks according to the present situation). Therefore, the current teacher only removes arrogance (therefore, the current teacher only removes arrogance), which refers to the five thousand who stood up and left (which refers to the five thousand who stood up and left). Although they left their seats, they are still judged to be in Nirvana (although they left their seats, they are still judged to be in Nirvana). If they can hear from the perspective of the Four Reliances (if they can hear from the perspective of the Four Reliances), then those with arrogance have also heard (then those with arrogance have also heard), because they have already heard a brief explanation and will hear later (because they have already heard a brief explanation and will hear later), but it cannot be said that they received predictions at this assembly (but it cannot be said that they received predictions at this assembly), the three processes of planting, maturing, and liberation are never abandoned (the three processes of planting, maturing, and liberation are never abandoned), therefore, according to the current text (therefore, according to the current text), the four natures, near and far, can all benefit (the four natures, near and far, can all benefit). Now saying 『dwelling in the fruit』 (now saying 『dwelling in the fruit』), also refers to those with determined nature and regressive Bodhi mind (also refers to those with determined nature and regressive Bodhi mind), because the nature of dwelling in the fruit changes, so the two teachings are divided (because the nature of dwelling in the fruit changes, so the two teachings are divided), therefore, the two natures are collectively called dwelling in the fruit (therefore, the two natures are collectively called dwelling in the fruit). Also, 『Buddha path』 (also, 『Buddha path』) is established according to the meaning of the sutra (is established according to the meaning of the sutra). If so (if so), the Buddha path and manifested body each have different perfections (the Buddha path and manifested body each have different perfections). Question: What is the difference between the manifested body and the Buddha path? Answer: The manifested body refers to the traces left behind, completely referring to the past sages (the manifested body refers to the traces left behind, completely referring to the past sages), the Buddha path refers to benefiting others, referring to those who have recently received predictions (the Buddha path refers to benefiting others, referring to those who have recently received predictions). Also, the manifested body is from the body (also, the manifested body is from the body), the Buddha path is from speech (the Buddha path is from speech), the Buddha path has words to benefit others (the Buddha path has words to benefit others), and is temporarily called benefiting others (and is temporarily called benefiting others), the manifested body has the meaning of initiating (the manifested body has the meaning of initiating), and is temporarily called leaving traces (and is temporarily called leaving traces). Since with the Sravakas (Since with the Sravakas...)
為名，在昔則無應化佛道之稱，在今則無住果決定之名。增上慢中豈無應化？四攝同事安隔此耶？況復《論》中決定上慢同云未熟，不可上慢亦根敗也。他云：未者不也。應人未死名為不死，下種未生名為不生，故上慢、決定二俱可發，是決定義。又此中引論似本跡釋，應化本也，餘三跡也。化為餘三無異途也，唯闕觀心，即前兩教七一境也，后二教七一觀也。又時處，戒境也。心見，等觀也。
「聲聞義浩然」者，貴人、非論。然用教者云大乘聲聞，未為通曉，今云應化從本以說，據眾全在小乘中也。言「浩然」者，藏通八門門門四種，門門各有佛道應化，跡在前教復同前數，據本復應地住地住及行向地，上慢所濫復同前數，他無約教今昔本跡權實開合等釋，但云住果及方便等，是故貴云以證涅槃者。言「云云」者，具如向辨。
釋「大」者前，以「共」釋「與」。阿難共彼萬二千者，非直共人應共人七，七中並大故云與大。與既四釋不同，大義理須準彼。又前與字義兼時等，今釋大字，唯在具七之人復兼多勝。又釋與字義兼能所，今釋大字唯在於所，此從阿難指他為大，此中初引論文，《大品》在小，心未轉故。
次今師意，亦具三文，以一一文皆兼《論》中三義故也。以此三義通兼四悉，大
【現代漢語翻譯】 現代漢語譯本：名為應化佛道，過去沒有應化佛道的稱謂，現在沒有安住果位的決定之名。增上慢（adhimāna）（自以為證得更高境界的傲慢）中難道沒有應化嗎？四攝（catuḥ-saṃgrahavastu）（四種菩薩攝受眾生的方法：佈施、愛語、利行、同事）的同事難道能隔絕這些嗎？況且《論》（指《大智度論》）中說決定上慢和未成熟的上慢一樣，不可上慢也是根基敗壞。他人說：『未』是不的意思。應化之人未死稱為不死，下種未生稱為不生，所以上慢、決定二者都可以生髮，這是決定義。又這裡引用《論》好像是用本跡來解釋，應化是本，其餘三（指其餘三種佛身：法身、報身、應身）是跡。應化化為其餘三者沒有不同的途徑，只是缺少觀心，就是前兩教（指藏教和通教）的七一境（七種三昧中的第一種境界），后二教（指別教和圓教）的七一觀（七種三昧中的第一種觀行）。又時處，是戒境（持戒的境界）。心見，是等觀（平等的觀照）。 『聲聞義浩然』，是說貴人，不是說《論》。然而用教的人說大乘聲聞，還沒有完全通曉，現在說應化是從本來而說的，就眾生來說完全在小乘中。說『浩然』，藏教、通教的八門，門門都有四種，門門各有佛道應化，從跡來說在前教中和前面的數量相同，從本來說又應地住地住以及行向地（菩薩的各個階位），上慢所濫用的也和前面的數量相同，他人沒有用教、今昔、本跡、權實、開合等來解釋，只是說住果以及方便等，所以才說貴在用以證涅槃的人。說『云云』，就像前面辨析的那樣。 解釋『大』字在前面，用『共』字解釋『與』字。阿難和那一萬二千人在一起，不只是和人在一起，還應該和人的七種功德在一起，七種功德中包含大的功德，所以說『與大』。『與』字既然有四種不同的解釋，『大』字的意義也應該參照那些解釋。又前面的『與』字兼有時等意義，現在解釋『大』字，只在于具備七種功德的人，又兼有多勝。又解釋『與』字兼有能所，現在解釋『大』字只在于所，這是從阿難指他人為大，這裡最初引用論文，《大品般若經》在小乘中，因為心沒有轉變。 其次是今師（指天臺智者大師）的意圖，也具備三段文字，因為每一段文字都兼有《論》中的三種意義。用這三種意義貫通兼顧四悉檀（catuḥ-siddhānta）（四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），大。
【English Translation】 English version: The name '應化佛道' (Yīnghuà Fódào) [Nirmāṇakāya Buddha Path] did not exist in the past, and there is no definitive name for abiding in the fruit in the present. In '增上慢' (adhimāna) [arrogance of thinking one has attained a higher state], is there no '應化' (Yīnghuà) [Nirmāṇakāya]? Can the '四攝' (catuḥ-saṃgrahavastu) [four means of conversion: giving, kind speech, beneficial action, and cooperation] of '同事' (tóngshì) [acting together] be separated from this? Moreover, the '論' (lùn) [treatise, referring to the Mahāprajñāpāramitopadeśa] states that both '決定上慢' (juédìng shàngmàn) [arrogance of certainty] and immature arrogance are the same; even '不可上慢' (bùkě shàngmàn) [unacceptable arrogance] is a ruined root. Others say: '未' (wèi) [not yet] means 'no'. A person who should be transformed but is not yet dead is called '不死' (bùsǐ) [not dead], and a seed that has not yet sprouted is called '不生' (bùshēng) [not born]. Therefore, both arrogance and certainty can arise; this is the definitive meaning. Furthermore, the citation from the '論' (lùn) [treatise] here seems to explain it in terms of '本跡' (běnjì) [original and manifested traces], with '應化' (Yīnghuà) [Nirmāṇakāya] being the original and the other three [referring to the other three Buddha bodies: Dharmakāya, Sambhogakāya, and Nirmāṇakāya] being the traces. There is no different path for '應化' (Yīnghuà) [Nirmāṇakāya] transforming into the other three; the only thing lacking is '觀心' (guānxīn) [contemplation of the mind], which is the '七一境' (qī yī jìng) [the first of the seven samādhis] of the first two teachings [referring to the Tripiṭaka and Shared Teachings], and the '七一觀' (qī yī guān) [the first of the seven contemplations] of the latter two teachings [referring to the Distinct and Perfect Teachings]. Also, time and place are the '戒境' (jièjìng) [realm of precepts]. Mental perception is '等觀' (děngguān) [equal contemplation]. The phrase '聲聞義浩然' (shēngwén yì hàorán) [the meaning of Śrāvakas is vast] refers to noble individuals, not the '論' (lùn) [treatise]. However, those who use the teachings and speak of Mahāyāna Śrāvakas have not fully understood. Now, it is said that '應化' (Yīnghuà) [Nirmāṇakāya] is spoken of from the original perspective, and in terms of beings, it is entirely within the Śrāvakayāna. The term '浩然' (hàorán) [vast] refers to the eight gates of the Tripiṭaka and Shared Teachings, each with four aspects, and each with the '應化' (Yīnghuà) [Nirmāṇakāya] of the Buddha Path. From the perspective of traces, it is the same number as in the previous teachings; from the perspective of the original, it corresponds to the stages of dwelling on the ground, dwelling on the ground, and the stages of practice towards the ground [various stages of Bodhisattva development]. The arrogance that is misused is also the same number as before. Others do not explain it in terms of teachings, past and present, original and manifested traces, provisional and real, opening and closing, but only speak of abiding in the fruit and expedient means. Therefore, it is valued in those who use it to attain Nirvāṇa. The phrase '云云' (yúnyún) [and so on] is as explained earlier. The explanation of '大' (dà) [great] is earlier, using '共' (gòng) [together] to explain '與' (yǔ) [with]. Ānanda being with those twelve thousand is not just being with people, but also being with the seven qualities of people. The seven qualities include great merit, so it is said '與大' (yǔ dà) [with the great]. Since '與' (yǔ) [with] has four different explanations, the meaning of '大' (dà) [great] should also be based on those explanations. Furthermore, the previous '與' (yǔ) [with] also includes meanings such as time, etc. Now, the explanation of '大' (dà) [great] only lies in those who possess the seven qualities, and also includes many superiorities. Also, the explanation of '與' (yǔ) [with] includes both the agent and the object. Now, the explanation of '大' (dà) [great] only lies in the object. This is from Ānanda referring to others as great. Here, the initial citation is from the '論' (lùn) [treatise], the Mahāprajñāpāramitā Sūtra is in the Small Vehicle because the mind has not transformed. Next is the intention of the present teacher [referring to Zhiyi, the Great Master of Tiantai], which also possesses three sections of text, because each section of text encompasses the three meanings in the '論' (lùn) [treatise]. Using these three meanings to connect and encompass the four '悉檀' (catuḥ-siddhānta) [four kinds of accomplishment: mundane, individual, remedial, and ultimate], great.
即世界，多即為人、對治，勝即第一義也。應具明三念與外人異，及以三唸對大多勝之所以也。還將三念以對四悉，具如《止觀》第十記。「四韋陀」者，如下第五經疏及《止觀》第十記。
次約教中牒前初釋判屬三藏，準前文故但云所敬等前。從「今明」下應義通偏圓，以前文中且對外釋，故云三藏。次「大者」下約后三教，初明多義，但是約事，后三不可更加其數，但約所知以釋其多，故前通釋大、多、勝三各具三義，故此後后漸優於前。約別圓者，昔則從初、今從得記，別存教道。言「大力羅漢」者，羅漢中大，即無疑解脫也。
次本跡中初述本三，次「跡來」下述跡中三：初明本大，次「本得」下明本勝，次「先已」下明本多。「咨嗟」者，謀事也。謀而方嗟，非輒爾故。言「勝幢」者，借《大品》文。言「超諸外道」者，準理應云超諸偏小，但所超雖近、能超則遠，于理亦成。次跡中初示愛見即在乳味，故此五味通萬二千，若權若實皆經歷故，今從權者故云跡也。「久矣」下「云云」者，各有久本，隨本長短中間設化，今日亦在釋尊諸味。
觀心中先直對三，次雖約中具大、多、勝，亦應更約空、假各三。言「一心一切心」者，心境俱心各攝一切，一切不出三千故也。具如《止觀》第五
【現代漢語翻譯】 現代漢語譯本：『即世界』，『多』即指為人、對治，『勝』即指第一義。應該詳細說明三念與外道的不同之處，以及用三念來應對『大、多、勝』的原因。還將三念與四悉檀對應，具體內容見《止觀》第十卷的記載。『四韋陀』的內容，見下文第五經疏以及《止觀》第十卷的記載。
其次，從教義的角度，按照之前的解釋，最初的判屬是三藏教，根據前面的文義，所以只說是『所敬』等等。從『今明』以下，應該義理貫通偏圓二教，因為前面的文義只是對外道進行解釋，所以說是三藏教。其次，『大者』以下，是關於后三教的解釋，首先說明『多』的含義，但是隻是從現象層面來說明，后三教不能再增加數量，只是從所知的角度來解釋『多』，所以前面通盤解釋『大、多、勝』三者各自具有三種含義，因此後面的逐漸優於前面的。從別教和圓教的角度來說，過去是從最初開始，現在是從得記開始，別教保留教道。說到『大力羅漢』，是指羅漢中的大者，也就是無疑解脫。
其次，在本跡二門中，首先敘述本地的三種含義，其次，從『跡來』以下，敘述垂跡中的三種含義：首先說明本大，其次，從『本得』以下，說明本勝，其次，從『先已』以下，說明本多。『咨嗟』，是指商議事情。商議之後才感嘆，不是隨便就感嘆。說到『勝幢』，是借用《大品般若經》的文句。說到『超諸外道』，按照道理應該說是超越各種偏頗和狹小的法門，但是所超越的雖然近，能超越的力量卻很遠，從道理上來說也是成立的。其次，在垂跡中，首先顯示愛見就存在於乳味之中，所以這五味貫通萬二千部經，無論是權法還是實法都經歷過，現在是從權法的角度來說，所以說是垂跡。『久矣』以下『云云』，各自有久遠的本源，根據本源的長短，中間設定教化，今天也存在於釋尊的各種法味之中。
觀心中，首先直接對應三種含義，其次雖然在中道中具備大、多、勝，也應該再從空、假的角度各自解釋三種含義。說到『一心一切心』，是指心和境都包含一切心，一切都不超出三千世界。
【English Translation】 English version: 'That is the world,' 'many' refers to beings and antidotes, and 'supreme' refers to the first principle. It should be clearly explained how the Three Thoughts differ from external paths, and why the Three Thoughts are used to address 'Great, Many, and Supreme.' The correspondence between the Three Thoughts and the Four Siddhis is detailed in the tenth volume of the Zhi Guan. The content of the 'Four Vedas' is found in the fifth commentary on the sutra below and the tenth volume of the Zhi Guan.
Secondly, from the perspective of doctrine, according to the previous explanation, the initial classification belongs to the Tripitaka teaching. Based on the preceding text, it is only said to be 'what is revered,' and so on. From 'Now explaining' onwards, the meaning should connect the provisional and perfect teachings, because the preceding text only explained external paths, so it is said to be the Tripitaka teaching. Secondly, 'The great' and below, is an explanation of the latter three teachings. First, the meaning of 'many' is explained, but only from the phenomenal level. The latter three teachings cannot increase in number, but only explain 'many' from the perspective of what is known. Therefore, the preceding comprehensive explanation of 'Great, Many, and Supreme' each has three meanings, so the latter gradually surpasses the former. From the perspective of the Distinct and Perfect teachings, in the past it started from the beginning, now it starts from the prediction of enlightenment. The Distinct teaching retains the teaching path. When speaking of 'Powerful Arhats' (Da Li Luo Han), it refers to the great among Arhats, which is liberation without doubt.
Secondly, in the Original and Manifestation aspects, first, the three meanings of the original ground are described. Secondly, from 'Manifestation comes' below, the three meanings in the manifested traces are described: First, the original greatness is explained. Secondly, from 'Original attainment' below, the original supremacy is explained. Thirdly, from 'Previously already' below, the original abundance is explained. 'Sighing' (Zi Zha) refers to discussing matters. Sighing only after discussing, not casually. When speaking of 'Supreme Banner' (Sheng幢), it borrows the wording from the Mahaprajnaparamita Sutra. When speaking of 'Surpassing all external paths,' according to reason, it should be said to surpass various biased and narrow Dharma gates, but although what is surpassed is near, the power to surpass is far, which is also established in principle. Secondly, in the manifested traces, first, it is shown that love and views exist in the milk flavor, so these five flavors permeate the twelve thousand scriptures, whether provisional or real. Now it is from the perspective of the provisional, so it is said to be manifested traces. 'For a long time' and below 'etc.,' each has a long-standing origin. According to the length of the origin, teachings are established in the middle. Today, it also exists in the various Dharma flavors of Shakyamuni.
In contemplation, first, directly correspond to the three meanings. Secondly, although the Great, Many, and Supreme are fully present in the Middle Way, the three meanings should also be explained from the perspective of emptiness and provisionality. When speaking of 'One mind is all minds,' it means that both mind and object contain all minds, and everything does not exceed the three thousand worlds.
文。若非三千攝則不遍，若非圓心不攝三千，故三千總別咸空、假、中。一文既然，他皆準此，故向五味義通上下，文寄此中。
釋比丘，引肇公者，在《凈名疏》，什及四子並在偽秦，故曰秦言。肇有四義：一、凈命乞士，二、破煩惱，三、能持戒，四、怖魔。什公分之，一始三終。具二魔怖者，終中前二為怖魔因。引論者闕能持戒，破惡只是破煩惱耳，故但三義而次第不同。及通初心令魔怖等，故破惡之言且在身口非不斷惑。既並在初，令什義壞，豈以持戒破惑必在於終？又復肇公但翻其名而云名含，不云初后，今之學者安令魔怖耶？「五系」者，具如《止觀》第五記。「一田」等者，田即農也。應云在家四種如法，更加工也。「涅槃寶梁」下，明經義略，雖復不具三義四義，破惡為本。今明此三義應通初後者，義當約教兼斥肇什，今非但以《論》文通后，復通諸教，況《論》但成因緣一釋。若於此中立四悉者，怖魔即世界，乞士即為人，破惡即對治，出界即第一義。「依經家」等者，義必通初、證信必后，向釋乞士中以「求」釋「乞」，乃以離邪歷境求定等為三藏教者，未能于境即理故也。故至通教方云求真破障理等也。別教言八魔十魔者，破惡既深釋魔須遠，具如《止觀》第八記。圓教中非不破八破十
【現代漢語翻譯】 現代漢語譯本：如果不是三千在一念中全部包含，那就不是周遍；如果不是圓融一心，就不能包含三千諸法，所以說三千諸法，總相、別相都是空、假、中。理解了一個文句，其他的都可以類推，所以說五味的意義貫通上下，文句寄託于其中。
解釋比丘，引用僧肇大師的說法，出自《凈名疏》。鳩摩羅什及其弟子都在後秦時期，所以說是秦言。僧肇大師有四種解釋：一、凈命乞士（以清凈的生命乞食為生的人），二、破煩惱，三、能持戒，四、怖魔（使魔恐懼）。鳩摩羅什大師將它分為始和終，開始一個，結束三個。具備兩種魔的恐懼，結束中的前兩個是怖魔的原因。引用《論》的人缺少能持戒，破惡只是破煩惱而已，所以只有三種解釋，而且次第不同。以及貫通初心使魔恐懼等，所以破惡的說法只是在身口方面，並非斷惑。既然都在開始，就使鳩摩羅什大師的解釋錯誤，難道說持戒破惑一定在最後嗎？而且僧肇大師只是翻譯了名稱，說名稱包含這些意義，沒有說開始和結束，現在的學者怎麼能使魔恐懼呢？『五系』，具體內容見《止觀》第五卷的記載。『一田』等，田就是農。應該說在家四種如法，再加上工。『涅槃寶梁』下面，說明經義簡略，即使不具備三種意義或四種意義，破惡是根本。現在說明這三種意義應該貫通開始和結束，意義應當約教義兼帶批評僧肇和鳩摩羅什，現在不僅僅用《論》的文句貫通結束，還貫通各種教義，況且《論》只是成就因緣的一種解釋。如果在這裡建立四悉檀（四種成就），怖魔就是世界悉檀，乞士就是為人悉檀，破惡就是對治悉檀，出界就是第一義悉檀。『依經家』等，意義必定貫通開始，證信必定在後，先前解釋乞士中用『求』解釋『乞』，於是用離開邪惡、經歷境界求定等作為三藏教的解釋，這是因為未能于境界中直接體悟真理。所以到了通教才說求真破障、理等。別教說八魔十魔，破惡既然深入，解釋魔就必須深遠，具體內容見《止觀》第八卷的記載。圓教中並非不破八魔十魔。
【English Translation】 English version: If it's not that the Three Thousand are all contained in a single thought, then it's not pervasive; if it's not a perfectly integrated mind, it cannot contain the Three Thousand Dharmas. Therefore, it is said that the Three Thousand Dharmas, in their general and specific aspects, are all emptiness, provisionality, and the Middle Way. Understanding one sentence, the others can be inferred by analogy, so it is said that the meaning of the Five Flavors pervades above and below, and the sentences are entrusted within it.
Explaining Bhikshu (monk), quoting Master Sengzhao's explanation, comes from the 『Vimalakirti Sutra Commentary』. Kumarajiva and his disciples were all in the Later Qin Dynasty, so it is said to be the Qin language. Master Sengzhao has four explanations: 1. Pure Life Mendicant (one who lives by begging with a pure life), 2. Destroying Afflictions, 3. Being Able to Uphold Precepts, 4. Fearing Demons (causing demons to fear). Kumarajiva divides it into beginning and end, one at the beginning and three at the end. Possessing the fear of two kinds of demons, the first two in the end are the cause of fearing demons. Those who quote the 『Treatise』 lack the ability to uphold precepts, and destroying evil is just destroying afflictions, so there are only three explanations, and the order is different. And connecting the initial aspiration to make demons fear, etc., so the saying of destroying evil is only in terms of body and speech, not cutting off delusions. Since they are all at the beginning, it makes Kumarajiva's explanation wrong. Is it that upholding precepts and destroying delusions must be at the end? Moreover, Master Sengzhao only translated the name, saying that the name contains these meanings, without saying beginning and end. How can today's scholars make demons fear? 『Five Bonds』, the specific content is in the fifth volume of 『Mohe Zhiguan』. 『One Field』 etc., field is farming. It should be said that the four kinds of Dharma in the home, plus labor. Below 『Nirvana Precious Beam』, it explains the meaning of the sutra briefly, even if it does not have three meanings or four meanings, destroying evil is the root. Now it is explained that these three meanings should pervade the beginning and end, and the meaning should be about the teachings and also criticize Sengzhao and Kumarajiva. Now it is not only using the sentences of the 『Treatise』 to pervade the end, but also pervading various teachings, moreover, the 『Treatise』 is only one explanation of accomplishing conditions. If the Four Siddhamtas (four kinds of accomplishments) are established here, fearing demons is the World Siddhamta, mendicant is the For-the-Person Siddhamta, destroying evil is the Counteractive Siddhamta, and going beyond the boundary is the First Principle Siddhamta. 『According to Sutra Masters』 etc., the meaning must pervade the beginning, and proof of faith must be at the end. Previously, in explaining mendicant, 『seeking』 was used to explain 『begging』, and then leaving evil, experiencing realms, seeking samadhi, etc. were used as explanations of the Tripitaka teaching, because they failed to directly realize the truth in the realm. Therefore, it is said in the Common Teaching that seeking truth, destroying obstacles, and principle are equal. The Separate Teaching says eight demons and ten demons, since destroying evil is deep, explaining demons must be far-reaching, the specific content is in the eighth volume of 『Mohe Zhiguan』. In the Perfect Teaching, it is not that eight demons and ten demons are not destroyed.
，但以實相為正、破惡屬旁，怖魔亦然。本跡中此諸比丘深淺莫測，故未可定判其位。「跡示五味」者，若不約五味，非今經比丘。「桎梏」者，上質音，足械也。下古沃反，手械也。二諦如桎梏，大慧如解縛，運念為無住，望境為無著，故不著境智出二死家，乞士怖魔準釋可見。「云云」者，中觀既然，空、假及以次不次等對教可見。
「眾者」，以一萬二千事法和故。若作四悉者，初是世界眾和合故；「佛常」下為人，生物善故；「釋論」下對治，簡惡人故；「此中」下第一義，在真實故。言「事和」等者，僧界法等俱屬事故。「法和」者，如前七共同真理故。「九十人三明」者，《中含》二十九文同「舍利子問佛，五百比丘中幾三明？幾俱解脫？幾慧解脫？」佛答如文。「三明」者，即無疑解脫，具如《止觀》第七記。「凈命」具如《止觀》第四記。「五方便」者，四念處及四善根，五停非正觀法故。「苦法忍」去者，世第一後有十六剎那，第一心去即名真實。「偏圓五味」者，五味不出偏圓，偏圓不出四教。言「今正是等」者，當證信時已獲記故。「引諸眾生」下「云云」者，具如《玄》文七二諦中委約五味，以明教意出其相狀。
次約觀中雲「若異」等者，以依今經成觀法故，若不依中道慧命
【現代漢語翻譯】 現代漢語譯本：但是以實相為正道，破除邪惡屬於輔助手段，使魔驚怖也是如此。從本和跡的角度來看，這些比丘的深淺難以測度，所以還不能確定他們的地位。『跡示五味』（指佛陀應跡示現，以五味譬喻佛法）是指，如果不依據五味來理解，就不是《法華經》中的比丘。『桎梏』（音zhì gù）是指，上面的字讀zhì，指腳鐐；下面的字讀gù，指手銬。二諦就像桎梏，大慧就像解脫束縛，運用念頭就是不住于任何事物，觀望外境就是不執著于任何事物，所以不執著于外境的智慧才能脫離生死的家宅。乞士使魔驚怖的含義可以參照之前的解釋。『云云』是指，中觀的道理既然如此，那麼空、假以及次第和不次第等對治的教義也可以參照其他經典來理解。 『眾』是指，由一萬二千種事法和合而成。如果從四悉檀（四種成就）的角度來看，最初是世界悉檀，因為大眾和合；『佛常』以下是為人悉檀，因為能使眾生增長善根；『釋論』以下是對治悉檀，因為能簡別惡人；『此中』以下是第一義悉檀，因為在於真實。說『事和』等，是指僧、戒、法等都屬於事。『法和』是指，如前面所說的七種共同真理。『九十人三明』，在《中阿含經》第二十九卷中有相同的記載，『舍利弗問佛，五百比丘中有多少是三明？多少是俱解脫？多少是慧解脫？』佛的回答如經文所說。『三明』，就是無疑解脫，詳細內容見《止觀》第七的記載。『凈命』的含義見《止觀》第四的記載。『五方便』是指四念處和四善根，五停心觀不是真正的觀法。從『苦法忍』開始，在世第一法之後有十六個剎那，第一個心念過去就稱為真實。 『偏圓五味』是指，五味不出于偏和圓，偏和圓不出於四教。說『今正是等』，是指在證信的時候就已經獲得了授記。 『引諸眾生』以下『云云』，詳細內容見《玄義》第七，在二諦中詳細地用五味來闡明教義，說明其相狀。 其次從觀行的角度來說，說『若異』等，是因為依據《法華經》才能成就觀行的方法，如果不依據中道慧命
【English Translation】 English version: However, taking the true reality as the right path, breaking evil is an auxiliary means, and frightening demons is also the same. From the perspective of the original and manifested, the depth of these Bhikshus is immeasurable, so their positions cannot be determined yet. 'Traces showing the five flavors' (referring to the Buddha's manifestation in response, using the five flavors as a metaphor for the Buddha's teachings) means that if it is not understood according to the five flavors, it is not the Bhikshu in the 'Lotus Sutra'. 'Shackles' (pronounced zhì gù) means, the upper character is pronounced zhì, referring to fetters; the lower character is pronounced gù, referring to handcuffs. The two truths are like shackles, great wisdom is like liberation from bondage, using thoughts is not dwelling on anything, and observing the external world is not being attached to anything, so the wisdom that is not attached to the external world can escape the house of birth and death. The meaning of the beggar frightening demons can be seen in the previous explanation. 'Et cetera' means that since the doctrine of Madhyamaka is like this, then the teachings of emptiness, provisionality, and sequential and non-sequential treatments can also be understood by referring to other scriptures. 'Assembly' refers to the combination of twelve thousand kinds of phenomena. If viewed from the perspective of the four siddhantas (four accomplishments), the first is the world siddhanta, because the masses are in harmony; 'Buddha is constant' and below is the person siddhanta, because it can enable sentient beings to increase their roots of goodness; 'Commentary' and below is the treatment siddhanta, because it can distinguish evil people; 'Herein' and below is the first meaning siddhanta, because it lies in reality. Saying 'event harmony' etc., means that Sangha, precepts, Dharma, etc. all belong to events. 'Dharma harmony' refers to the seven common truths mentioned earlier. 'Ninety people with three insights', in the twenty-ninth volume of the 'Middle Agama Sutra' there is the same record, 'Shariputra asked the Buddha, how many of the five hundred Bhikshus have three insights? How many are liberated together? How many are liberated by wisdom?' The Buddha's answer is as stated in the sutra. 'Three insights' is undoubtedly liberation, detailed content can be found in the seventh record of 'Zhi Guan'. The meaning of 'pure life' can be found in the fourth record of 'Zhi Guan'. 'Five expedients' refers to the four foundations of mindfulness and the four good roots, the five stopping contemplations are not true contemplation methods. Starting from 'suffering Dharma endurance', there are sixteen kshanas after the world's first Dharma, the first thought passing is called reality. 'Partial and complete five flavors' means that the five flavors do not go beyond partial and complete, and partial and complete do not go beyond the four teachings. Saying 'now is the right etc.' means that at the time of attestation, the prediction has already been obtained. 'Leading all sentient beings' and below 'et cetera', detailed content can be found in the seventh of 'Xuan Yi', in the two truths, the five flavors are used in detail to explain the teachings, explaining their appearance. Secondly, from the perspective of contemplation, saying 'if different' etc., is because the method of contemplation can be achieved based on the 'Lotus Sutra', if not based on the wisdom life of the Middle Way
觀行，故名破十戒僧，不解究竟波羅蜜相，一心十戒詮量之律，名愚癡僧。五品六根名慚愧僧。初住已去名真實僧。亦合注「云云」，歷前二諦十戒等及約四教，遍作觀相。
二明數中直爾舉數，即是因緣，亦可於中義立四悉：數異，世界也；聞數生善，即為人也；破惡入真，準例可見。不論約教者，教別數同故無異釋，若隨數生解即是教殊。
問：
凡諸列眾及得道者，何故其數必全無缺耶？
答：
《大論》釋大數五千分中雲：「若過若減皆存大數」。
本跡中雲「本是」等者。
問：
凡言跡者，皆先有本，豈萬二千元皆是大權？若爾，則唯有能引而無所引。
答：
理實如然，但欲均用四義故云皆有，然本不同事須分別。若已入圓位，能引之人成於發起、影響二眾，灼然本是菩薩，降斯已外曾發大心，亦名菩薩。元住小者，則是大經未曾發心，尚名菩薩，此中具有退大、應化及元住小，退大住小得記之後並堪為同聞。
問：
三週授記人數不多，其不在會令為轉說，此等又非同聞眾限，何故此中雲萬二千？
答：
三週之中正數雖少，如舍利弗得記之時，四眾八部即其流也。故三週中亦有應化與實行者同時得記。故
【現代漢語翻譯】 現代漢語譯本： 觀想修行，因此被稱為破十戒僧，不理解究竟的波羅蜜（paramita，到彼岸）的真實相狀，一心執著於十戒並加以衡量，這種僧人被稱為愚癡僧。五品位的六根清凈者被稱為慚愧僧。初住位以上的菩薩被稱為真實僧。也可以參照『云云』，歷經前二諦（satya-dvaya，真諦和俗諦）十戒等，以及根據天臺四教，普遍地進行觀想修行。 第二，關於數字，直接列舉數字，就是因緣（hetupratyaya，原因和條件），也可以從中根據意義建立四悉檀（catuh-siddhanta，四種成就）：數字不同，代表世界悉檀（lokasiddhanta，世界成就）；聽聞數字而生善，代表為人悉檀（purusasiddhanta，為人成就）；破除惡行而進入真理，可以參照前例理解。不討論根據教義來解釋的情況，是因為不同的教義數字相同，所以沒有不同的解釋，如果隨著數字產生理解，那就是教義的差別。 問： 凡是列席大眾以及得道者，為什麼他們的數量必定完全沒有缺失呢？ 答： 《大智度論》（Mahaprajnaparamita-sastra）解釋大數五千分時說：『如果超過或減少，都儲存大數。』 本跡論中說『本是』等。 問： 凡是說到跡，都先有本，難道一萬二千人都完全是大權示現？如果是這樣，那就只有能引導者而沒有被引導者。 答： 道理確實如此，但爲了均衡地運用四義，所以說都有本，然而本不同，需要加以區分。如果已經進入圓教位，能引導的人成就發起眾和影響眾，確實本是菩薩，降生到這個世間以外，曾經發過大心的，也稱為菩薩。原本安住于小乘的人，則是《大般涅槃經》（Mahaparinirvana Sutra）中未曾發心的人，尚且稱為菩薩，這裡面具有退大、應化以及原本安住于小乘的人，退大住小並在得到授記之後，都可以成為同聞眾。 問： 三週授記的人數不多，讓不在法會的人為他們轉述，這些人又不是同聞眾的範圍，為什麼這裡說一萬二千人？ 答： 三週授記之中，正式授記的人數雖然少，例如舍利弗（Sariputra）得到授記的時候，四眾（bhiksu, bhiksuni, upasaka, upasika，比丘、比丘尼、優婆塞、優婆夷）八部（deva, naga, yaksa, gandharva, asura, garuda, kinnara, mahoraga，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）就是他的眷屬。所以三週授記中也有應化身和實行者同時得到授記。因此。
【English Translation】 English version: Contemplative practice, hence named 'monk who breaks the ten precepts', does not understand the ultimate true form of Paramita (to the other shore), clinging to the ten precepts and measuring them with one's mind, such a monk is called an 'ignorant monk'. Those with purified six senses in the five stages are called 'ashamed monks'. Bodhisattvas above the initial dwelling stage are called 'true monks'. It can also be annotated with 'etc.', experiencing the previous two truths (satya-dvaya, conventional and ultimate truth), the ten precepts, etc., and universally engaging in contemplative practice according to the Four Teachings of Tiantai. Secondly, regarding numbers, directly listing numbers is the cause and condition (hetupratyaya, cause and condition). One can also establish the Four Siddhantas (catuh-siddhanta, four kinds of accomplishments) based on the meaning within them: different numbers represent the Worldly Accomplishment (lokasiddhanta, accomplishment of the world); hearing numbers and generating goodness represents the Personal Accomplishment (purusasiddhanta, accomplishment for individuals); breaking evil deeds and entering truth can be understood by referring to the previous example. Not discussing the interpretation based on teachings is because different teachings have the same numbers, so there is no different interpretation. If understanding arises with the numbers, then that is the difference in teachings. Question: Why is it that all those present in the assembly and those who attain enlightenment always have a complete and non-missing number? Answer: The Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise) explains in the section on the large number of five thousand: 'Whether it exceeds or decreases, the large number is preserved.' The Original and Manifestation states 'The original is' etc. Question: Whenever manifestation is mentioned, there is always an original first. Are all twelve thousand entirely great expedient manifestations? If so, then there would only be those who can lead and none who are led. Answer: The principle is indeed as such, but in order to equally apply the four meanings, it is said that all have an original. However, the originals are different and need to be distinguished. If one has already entered the perfect teaching position, the person who can lead accomplishes the initiating and influential assemblies. Indeed, the original is a Bodhisattva. Those who descend beyond this world and have previously made great vows are also called Bodhisattvas. Those who originally dwell in the small vehicle, those who have not made vows in the Mahaparinirvana Sutra (Great Nirvana Sutra), are still called Bodhisattvas. This includes those who have retreated from the great, those who are manifested, and those who originally dwell in the small. Those who retreat from the great and dwell in the small, and after receiving prediction, can all become those who hear together. Question: The number of people who receive prediction in the three assemblies is not large. Those who are not present at the assembly are asked to relay the teachings to them, and these people are not within the scope of those who hear together. Why does it say twelve thousand here? Answer: Among the three assemblies, although the number of those formally predicted is small, such as when Sariputra (Sariputra) received prediction, the four assemblies (bhiksu, bhiksuni, upasaka, upasika, monks, nuns, laymen, laywomen) and eight kinds of beings (deva, naga, yaksa, gandharva, asura, garuda, kinnara, mahoraga, gods, dragons, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas) were his retinue. Therefore, in the three assemblies, there are also manifested bodies and practitioners who simultaneously receive prediction. Therefore.
《論》中雲：「退大、應化二種與記」，即其意也。如菩薩眾但列八萬，分別功德記數蓋多，故知大小二眾列同聞眾，不可望得記者也。
約觀中界入一一各十界者，正當妙境，諸文但寄能觀觀耳。山城雖約陰為所觀，亦未結成不思議境。又將數入理數即成境，境觀相對俱名法門。又境據假邊且存其數，空中尚無其數安有？然必約假以立空中，觀亦如是。
明位中亦從初說猶名羅漢，準后皆成大菩薩也。即約教中圓位人也。于中先翻名者義當因緣，次攬因緣以成初教。初因緣中初明有翻中，《阿跋經》能所雙標，應謂能應之智，真即所應之理，以智應理之人故云應真。次《瑞應經》雖似雙標，意指能證，真是所證，證真之人故曰真人，三義如后釋。次無翻中三，初從果釋，「或言」下從因，三，「若論」下判名所從。初云「後世田」者，世只是有，具如《止觀》第六記。「九十八使」者，八十八上加十思惟。若作四悉者，初明有翻，即世界也；于無翻中，通因是為人，所從是對治，從果是第一義。
約教中言「不賊」者，猶從二乘得名故也。若於圓別尚名為賊，是故須殺。「不生於生」者，取無為證生於界外，不生是生故不令生。供彼所應名為供應，如《阿含》中佛至阿蘭若語比丘等，具如《止觀
【現代漢語翻譯】 現代漢語譯本： 《論》（指相關論著）中說：『退大、應化二種與記』，這就是它的意思。例如菩薩眾只列出八萬，但分別功德的記數卻很多，所以知道大小二眾與同聞眾並列，不可期望得到記別。
關於觀中界入，一一各十界，這正是指妙境，各種經文只是藉由能觀的智慧來觀察罷了。山城雖然以陰為所觀，也未結成不可思議的境界。又將數納入理，數就成了境，境與觀相對，都稱為法門。而且境依據假邊，且存其數，空中尚且沒有其數，哪裡會有呢？然而必須依據假來建立空中，觀也是如此。
在明位中，也從最初說起，仍然稱為羅漢，按照後面的說法，都成了大菩薩。這是指教中的圓位之人。其中先翻譯名稱，其意義應當是因緣，其次是攬因緣以成就初教。在初因緣中，首先說明有翻譯的，在《阿跋經》（Abba Sutra）中能所雙標，應指能應之智，真即所應之理，以智慧應合真理的人，所以稱為應真。其次，《瑞應經》（Ruiying Sutra）雖然看似雙標，但意指能證，真是所證，證真之人所以稱為真人，這三種意義在後面解釋。其次是無翻譯的三種情況，首先是從果來解釋，『或言』下是從因來解釋，第三，『若論』下是判斷名稱所從來的。最初說『後世田』，世只是有，具體如《止觀》（Mohe Zhiguan）第六記。『九十八使』，是在八十八使上加上十思惟。如果作四悉檀的解釋，首先說明有翻譯，即世界悉檀；在無翻譯中，通因是為人悉檀，所從是對治悉檀，從果是第一義悉檀。
關於教中說『不賊』，這是仍然從二乘（聲聞乘和緣覺乘）得名。如果在圓教和別教中還稱為賊，所以必須殺掉。『不生於生』，是取無為，證生於界外，不生就是生，所以不令生。供養他們所應得的，稱為供應，如《阿含經》（Agama Sutra）中佛至阿蘭若（Aranya）對比丘等所說，具體如《止觀》（Mohe Zhiguan）。
【English Translation】 English version: The Treatise (referring to relevant treatises) states: 'Retreating from the Great, Responding to Transformation, these two are given predictions,' which is its meaning. For example, the assembly of Bodhisattvas is only listed as eighty thousand, but the records of distinguishing merits are numerous, so it is known that the two assemblies, the Great and the Small, are listed alongside the assembly of those who hear together, and it is not to be expected that they will receive predictions.
Regarding the entry of realms within contemplation, each and every one having ten realms, this precisely refers to the Wonderful Realm, and various texts merely borrow the ability to contemplate. Although the mountain city takes the skandhas as what is contemplated, it has not yet formed an inconceivable realm. Furthermore, incorporating numbers into principle, the numbers then become the realm, and the realm and contemplation are relative, both being called Dharma Gates. Moreover, the realm is based on the provisional side and retains its numbers, but even in emptiness there are no numbers, so where would they be? However, it is necessary to rely on the provisional to establish emptiness, and contemplation is also like this.
In clarifying the positions, it is also said from the beginning that they are still called Arhats, and according to later statements, they all become great Bodhisattvas. This refers to the people of the perfect position in the teachings. Among them, first translating the names, its meaning should be cause and condition, and secondly, gathering cause and condition to accomplish the initial teaching. In the initial cause and condition, first clarifying that there is translation, in the Abba Sutra (Abba Sutra), both the able and the object are marked, referring to the wisdom that can respond, and truth is the principle that should be responded to, so the person who uses wisdom to respond to truth is called 'Responding to Truth'. Secondly, although the Ruiying Sutra (Ruiying Sutra) seems to mark both, it refers to the ability to realize, and truth is what is realized, so the person who realizes truth is called 'Real Person', these three meanings are explained later. Secondly, there are three cases of no translation, first explained from the result, 'or it is said' below is explained from the cause, and third, 'if discussing' below is judging where the name comes from. The initial saying 'field of future generations', 'world' is just existence, as detailed in the sixth record of Mohe Zhiguan (Mohe Zhiguan). 'Ninety-eight fetters' are the eighty-eight fetters plus ten thoughts. If explaining with the four siddhantas, first clarifying that there is translation, which is the world siddhanta; in no translation, the common cause is the person siddhanta, what it comes from is the antidote siddhanta, and from the result is the first principle siddhanta.
Regarding the saying 'not a thief' in the teachings, this is still named from the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle). If they are still called thieves in the perfect and specific teachings, then they must be killed. 'Not born in birth' is taking non-action, proving birth outside the realm, not being born is being born, so it is not allowed to be born. Supplying what they should receive is called supplying, as the Buddha said to the Bhikkhus in the Aranya (Aranya) in the Agama Sutra (Agama Sutra), as detailed in Mohe Zhiguan (Mohe Zhiguan).
》第四記。復應更分前之兩教能殺法異，后之二教不賊亦殊。「皆嘆初地初住德」者，前有翻家以三為名，次無翻家以三為義，義即是德，故約教中以三為德；若準入位不定，具足應云地住已上降佛已還，即約別圓嘆本據復。
次約本跡中二重，初約小三義，次約大三德。前寄跡名以申本跡，次約本名以通至跡，欲明名通義別故也。若約體用釋者，前釋從用以明體，后釋從體以立用。又前釋三義以通昔，后釋三德而唯今。若久遠本跡四俱是跡，今兼二重是故大小俱立本名，義勢無盡故注「云云」。所以本是平等大慧無破不破，方能示跡諸教不生；本證解脫無賊不賊，方能示跡諸味殺賊；本得法身非應不應，方能示跡為應供耳。
觀心中先直以三德對三觀釋，以三德是境義可通觀，次歷觀以對釋名中三義，故一一觀皆具殺賊等三。前本跡中則先對釋名，次對三德；今先對德，次對三名。于中先空、次中，中又二：先釋三義，次引經證以指供養，嘆名字觀行位人功德深也。引方等文，具如《止觀》第二記。「下文云」等者，〈法師品〉云：「佛告藥王：若有惡人以不善心，毀呰在家出家讀誦《法華經》者，其罪甚重」，具如下文。「八風」者，利衰譭譽稱譏苦樂，四違四順，佛尚久離無明違順，況人間耶？「
【現代漢語翻譯】 現代漢語譯本：第四記。再次，應該區分前兩個教派能殺和法異，后兩個教派不賊也各不相同。「皆嘆初地初住德」（都讚歎初地初住的功德）這句話，前面有翻譯家以三為名，後面沒有翻譯家以三為義，義就是德，所以根據教義以三為德；如果按照入位不定，完整地說應該是地住以上到佛以下，就是根據別教和圓教讚歎根本依據的恢復。
其次，從本跡的角度分為兩重，先從小三義入手，再從大三德入手。前面寄託于名以闡述本跡，後面根據本名以通達至跡，想要說明名相同而義不同。如果從體用解釋，前面是從用來說明體，後面是從體來建立用。而且，前面解釋三義以通達過去，後面解釋三德而只針對現在。如果從久遠本跡來說，四者都是跡，現在兼顧二重，所以大小都建立本名，義理無窮無盡，所以註釋說「云云」。所以本是平等大慧，沒有破與不破，才能示現諸教不生；本證得解脫，沒有賊與不賊，才能示現諸味殺賊；本得到法身，沒有應與不應，才能示現為應供。
觀心中先直接用三德對應三觀來解釋，因為三德是境，義理可以通達觀，然後歷觀對應解釋名中的三義，所以每一個觀都具備殺賊等三。前面的本跡中，先對應解釋名，再對應三德；現在先對應德，再對應三名。其中先是空觀，然後是中觀，中觀又分為兩種：先解釋三義，然後引用經文來指代供養，讚歎名字觀的觀行位人功德深厚。引用的《方等經》文，詳細內容見《止觀》第二記。「下文云」等，〈法師品〉說：「佛告訴藥王：如果有惡人以不善的心，譭謗在家出家讀誦《法華經》的人，他的罪過非常嚴重」，詳細內容見下文。「八風」是指利、衰、毀、譽、稱、譏、苦、樂，四種違逆，四種順從，佛尚且早已遠離無明違順，更何況是人間呢？
【English Translation】 English version: Fourth Record. Furthermore, one should distinguish that the former two teachings differ in their ability to 'kill' (śāsana) and their 'dharma' (法), while the latter two teachings also differ in their 'non-thievery' (不賊). 'All praise the virtue of the initial ground and initial abode' (皆嘆初地初住德): the former has translators who use 'three' as the name, while the latter has no translators who use 'three' as the meaning. Meaning is virtue, so according to the teachings, 'three' is virtue; if based on the uncertainty of entering the position, it should be fully stated as 'from the ground and abode upwards to below the Buddha,' which is praising the restoration of the fundamental basis according to the Separate and Perfect teachings.
Next, from the perspective of the fundamental and manifested (本跡) divided into two levels, first starting with the small three meanings, then starting with the great three virtues. The former relies on the name to express the fundamental and manifested, while the latter relies on the fundamental name to connect to the manifested, wanting to clarify that the name is the same but the meaning is different. If explained from the perspective of substance and function, the former explains from function to clarify substance, while the latter explains from substance to establish function. Moreover, the former explains the three meanings to connect to the past, while the latter explains the three virtues only for the present. If from the perspective of the distant fundamental and manifested, all four are manifested traces, now considering both levels, so both large and small establish the fundamental name, the meaning and potential are inexhaustible, so the commentary says 'etc.' Therefore, the fundamental is equal great wisdom, without breaking or not breaking, only then can it manifest the teachings without arising; the fundamental attains liberation, without thievery or non-thievery, only then can it manifest the flavors that kill thieves; the fundamental attains the Dharma body, without responding or not responding, only then can it manifest as worthy of offerings (應供).
In the contemplation of the mind, first directly use the three virtues to explain the three contemplations, because the three virtues are the object, the meaning can connect to contemplation, then go through each contemplation to explain the three meanings in the name, so each contemplation possesses the three of killing thieves, etc. In the previous fundamental and manifested, first explain the name, then correspond to the three virtues; now first correspond to the virtues, then correspond to the three names. Among them, first is the contemplation of emptiness (空), then the contemplation of the middle (中), the contemplation of the middle is further divided into two: first explain the three meanings, then cite sutra passages to refer to offerings, praising the profound merit of the name contemplation's practice position person. The cited passage from the Vaipulya Sutra (方等經), detailed content can be found in the second record of Śamatha-Vipassanā (止觀). 'The following text says' etc., the Teacher of the Dharma Chapter (法師品) says: 'The Buddha told Bhaiṣajyarāja (藥王): If there are evil people who, with unkind hearts, slander those who, whether lay or monastic, recite the Lotus Sutra (法華經), their offense is very serious,' detailed content can be found in the following text. The 'eight winds' (八風) refer to gain, loss, disgrace, honor, praise, ridicule, suffering, and joy, four adverse and four favorable, the Buddha has long been free from ignorance and adversity, let alone the human world?
失好時」者，若生憂苦失道合時。「大損」下「云云」者，所以引方等及此經者，此二即是名字觀行不生等故，乃至一切觀行之文皆應引之，但於此中觀行位便故。
此中引「法華論」等者，彼《論》乃約一十六句，俱有三門，一、上上起門，以後釋前故。二、總別門，以皆是阿羅漢一句名總；下諸句釋上，故下名別，今先準《論》用總別門，不用《論》文諸句，但依《妙經》五句以釋，仍合五句以為三德。三、攝取事門，《論》中具列一十六句以釋對事，《論》文但是將十六句以釋五句，不云經闕，故十六句今文不用，從初別故，是故總約昔教嘆也。「三漏」者，一、欲漏，謂欲界一切煩惱除無明；二、有漏，謂上兩界一切煩惱除無明；三、無明漏，謂三界無明。引二論一律者，《成論》約失利義通因果，《律》專在因，《毗曇》唯果，以失利故因果俱失。「良由」下重釋三失，明失所以。初釋失利由於業因，即《成論》意也。次「造諸」下釋因招果即生死苦，因即《律》文，果即《毗曇》。次「亡身」下重釋三句，由上三過失於三德，墮生死故亡法身，造業故失慧命，失道故喪重寶。意云，經中諸漏一句即是煩惱，失道等三相由而有，同名漏故所以引之。漏相如何？故於此下廣辨見思，下諸句下皆破古人以
【現代漢語翻譯】 現代漢語譯本：所謂『失好時』，是指產生憂愁痛苦，錯失與正道相合的時機。『大損』下面的『云云』，是爲了引用《方等經》和此經，因為這兩部經都講到名字觀行不生等等，乃至一切觀行的經文都應該引用，只是在此處觀行之位比較方便。 此處引用《法華論》等，是因為該論大約有一十六句，都包含三門：第一，上上起門，因為用後面的解釋前面的緣故。第二，總別門，因為都是阿羅漢一句名為總；下面的各句解釋上面的，所以下面名為別。現在先按照《論》使用總別門，不用《論》文中的各句，只是依據《妙經》五句來解釋，仍然將五句合為三德。第三，攝取事門，《論》中詳細列出了一十六句來解釋對治之事，《論》文只是將十六句來解釋五句，沒有說經文有缺失，所以十六句在今文中不用，因為是從最初分別的緣故，所以總的來說是讚歎過去的教法。『三漏』，第一是欲漏，指欲界一切煩惱去除無明；第二是有漏，指上兩界一切煩惱去除無明；第三是無明漏，指三界無明。引用二論一律，是因為《成實論》從失去利益的角度貫通因果，《律》專門講因，《毗曇》唯講果，因為失去利益的緣故，因果都失去。『良由』下面重新解釋三失，說明失去的原因。首先解釋失去利益是由於業因，這是《成實論》的意旨。其次『造諸』下面解釋因招致果報即生死苦，因即《律》文，果即《毗曇》。其次『亡身』下面重新解釋三句，由於上面的三種過失而失去三德，墮入生死輪迴所以喪失法身，造作惡業所以失去慧命，錯失正道所以喪失重寶。意思是說，經中的諸漏一句就是煩惱，失道等三種相由此而產生，同名為漏所以引用它。漏的相狀如何？所以在此下面廣泛辨析見惑和思惑，下面的各句都破斥古人。
【English Translation】 English version: The so-called 'loss of good time' refers to generating sorrow and suffering, missing the opportunity to align with the right path. The 'etc.' following 'great loss' is to cite the Fangdeng Sutra and this sutra, because these two sutras both speak of the non-arising of name contemplation and practice, etc. Even all sutra passages on contemplation and practice should be cited, but the position of contemplation and practice is more convenient here. The citation of the Treatise on the Lotus Sutra etc. here is because that treatise has approximately sixteen sentences, all containing three aspects: First, the ascending aspect, because the latter explains the former. Second, the general and specific aspect, because the sentence 'all are Arhats' is called general; the sentences below explain the above, so the below is called specific. Now, we first follow the treatise in using the general and specific aspect, not using the sentences in the treatise, but only relying on the five sentences of the Wonderful Sutra to explain, still combining the five sentences into the Three Virtues. Third, the aspect of encompassing matters, the treatise lists sixteen sentences in detail to explain the treatment of matters, the treatise only uses sixteen sentences to explain five sentences, without saying that the sutra text is missing, so the sixteen sentences are not used in the current text, because it is from the initial distinction, so generally speaking, it is praising the past teachings. The 'three outflows' are: First, the outflow of desire (kama-asrava), referring to all afflictions in the desire realm except ignorance (avidya); second, the outflow of existence (bhava-asrava), referring to all afflictions in the upper two realms except ignorance; third, the outflow of ignorance (avidya-asrava), referring to ignorance in the three realms. Citing two treatises and one Vinaya is because the Tattvasiddhi Shastra connects cause and effect from the perspective of losing benefit, the Vinaya specifically speaks of cause, and the Abhidharma only speaks of effect, because of losing benefit, both cause and effect are lost. 'Because of' below re-explains the three losses, explaining the reason for the loss. First, it explains that the loss of benefit is due to karmic causes, which is the meaning of the Tattvasiddhi Shastra. Second, 'creating all' below explains that the cause leads to the result, which is the suffering of birth and death, the cause is the Vinaya text, and the result is the Abhidharma. Third, 'losing the body' below re-explains the three sentences, due to the above three faults, the Three Virtues are lost, falling into the cycle of birth and death, so the dharmakaya is lost, creating evil karma, so the wisdom life is lost, missing the right path, so the precious treasure is lost. The meaning is that the sentence 'all outflows' in the sutra is affliction (klesha), the three aspects of losing the path, etc., arise from this, and are called outflows, so it is cited. What is the appearance of outflow? Therefore, below this, the views and thoughts are widely analyzed, and the sentences below all refute the ancients.
釋三德不當，亦應可見。
「煩惱」下釋次句。初句約因果相對，此句一向在因。「使」等者，使即九十八也。通為能使，墮落生死以為所使。「流」即四流，謂欲有見無明，「扼」名同流，「纏」即十纏。《俱舍》云：「纏八無慚愧，嫉慳並悔眠，及掉舉昏沉，或十加忿覆」。「蓋」謂五蓋。「逮得」者，「逮」及也。正為除惑，故功德云及。言「智斷功德」者，由前殺賊成斷功德，斷必具智功成己利，由己利故，故堪應供。次「盡諸有結」等者，舉因果俱除明心得自在。「羅漢但應結盡」等者，有盡者非今所嘆，故云但是因中說果。有謂報在二十五有生處、盡在不久者，縱如迦葉待后佛出，亦不名久。若羅漢皆以邊際定力持此報身入變易者，佛身何故入涅槃耶？若言佛身權示，彼教何文云權示耶？一切羅漢若至法華無不迴心，何故除四大羅漢十六羅漢，余皆入滅。肉身菩薩得無生者，應皆不滅。心自在句釋于上句，二脫必漏盡、因盡必果亡，慧脫雖退此生必得，俱解脫人必有慧故，故云具足。故以煩惱為賊、生死為生，所以古人不了斯旨，故致謬也。故知句五德三法只是一。依《論》總別釋竟。
次若依《論》用上上起門者，《論》意以初句釋羅漢句竟，乃至以第五句釋第四句，余不復釋，準此乃以
【現代漢語翻譯】 現代漢語譯本：解釋『釋三德不當』，也應該可以理解。
『煩惱』以下解釋第二句。第一句從因果相對的角度來說，這句則始終在因上。『使』等字，『使』就是指九十八隨眠。總的來說，是能使眾生墮落生死輪迴的力量，而眾生是被驅使的對象。『流』就是指四種瀑流，即欲流、有流、見流和無明流。『扼』的含義與『流』相同，『纏』就是指十纏。《俱舍論》中說：『纏有八種，即無慚、無愧、嫉妒、慳吝、追悔、睡眠、掉舉、昏沉，或者加上忿和覆，共十種。』『蓋』是指五蓋。『逮得』，『逮』是及的意思。主要是爲了去除迷惑，所以說功德及於自身。說『智斷功德』，是因為之前殺滅煩惱賊成就了斷的功德，斷除煩惱必然具備智慧，成就自身的利益，因為自身得到利益，所以堪受應供。接下來『盡諸有結』等，是舉出因果都已斷除，表明心得自在。『羅漢但應結盡』等，有煩惱未盡的不是現在所讚歎的，所以說是從因中說果。有人認為報應在二十五有（三界中的二十五種存在狀態）的生處，斷盡煩惱也為時不遠，即使像迦葉尊者等待未來佛出世，也不能算作長久。如果羅漢都用邊際定力維持這個報身進入變易生死，那麼佛身為什麼還要入涅槃呢？如果說佛身是權宜示現，那麼佛教的哪部經典說了是權宜示現呢？一切羅漢如果到了《法華經》的時代沒有不迴心的，為什麼除了四大羅漢、十六羅漢，其餘的都入滅了呢？肉身菩薩得到無生法忍的，應該都不會滅度。『心自在』一句解釋上面的句子，二脫（慧解脫和俱解脫）必然是漏盡，因盡必然果亡，慧解脫即使退失，此生也必定能得到，俱解脫的人必然有智慧，所以說是具足。所以把煩惱比作賊，生死比作生，因此古人不瞭解這個宗旨，所以導致謬誤。所以要知道句五德三法只是一。以上是依據《論》總別解釋完畢。
接下來如果依據《論》用上上起門，那麼《論》的意思是用第一句解釋羅漢句完畢，乃至用第五句解釋第四句，其餘不再解釋，按照這個標準，就用...
【English Translation】 English version: The explanation of '釋三德不當' (Shì Sān Dé Bù Dāng, the inadequacy of explaining the three virtues) should also be understandable.
The following explanation of '煩惱' (fánnǎo, afflictions) is for the second sentence. The first sentence is about the relativity of cause and effect, while this sentence is always about the cause. '使' (shǐ, to cause) and other words, '使' refers to the ninety-eight latent tendencies. Generally speaking, it is the power that causes sentient beings to fall into the cycle of birth and death, and sentient beings are the objects being driven. '流' (liú, currents) refers to the four currents, namely the current of desire, the current of existence, the current of views, and the current of ignorance. The meaning of '扼' (è, to strangle) is the same as '流', and '纏' (chán, fetters) refers to the ten fetters. The Abhidharmakośa says: 'There are eight fetters, namely shamelessness, lack of remorse, jealousy, stinginess, regret, sleep, restlessness, and drowsiness, or ten with the addition of anger and concealment.' '蓋' (gài, covers) refers to the five covers. '逮得' (dǎi dé, to attain), '逮' means 'and'. It is mainly to remove delusion, so it is said that merit extends to oneself. Saying '智斷功德' (zhì duàn gōngdé, the merit of wisdom and severance) is because killing the thief of afflictions earlier achieves the merit of severance, and severing afflictions necessarily possesses wisdom, achieving one's own benefit. Because one's own benefit is obtained, one is worthy of offerings. Next, '盡諸有結' (jìn zhū yǒu jié, exhausting all the bonds of existence), etc., is to cite that both cause and effect have been eliminated, indicating that the mind is at ease. '羅漢但應結盡' (Luóhàn dàn yīng jié jìn, Arhats should only exhaust the bonds), etc., those who have not exhausted afflictions are not what is being praised now, so it is said to be speaking of the result from the cause. Some believe that retribution is in the birth places of the twenty-five existences (the twenty-five states of existence in the three realms), and exhausting afflictions will not be long in coming. Even if it is like Venerable Kāśyapa waiting for the future Buddha to appear, it cannot be considered long. If Arhats all use the power of the marginal samādhi to maintain this retribution body and enter into transformational birth and death, then why would the Buddha's body enter Nirvana? If it is said that the Buddha's body is a provisional manifestation, then which Buddhist scripture says it is a provisional manifestation? All Arhats, if they reach the time of the Lotus Sutra, will not fail to turn their minds, so why do all except the four great Arhats and the sixteen Arhats enter extinction? Bodhisattvas with physical bodies who have attained the forbearance of non-birth should not all enter extinction. The sentence '心自在' (xīn zìzài, the mind is at ease) explains the previous sentence. The two liberations (liberation by wisdom and liberation by both) must be the exhaustion of outflows, and the exhaustion of the cause must be the end of the result. Even if liberation by wisdom is lost, it will surely be attained in this life. Those who are liberated by both necessarily have wisdom, so it is said to be complete. Therefore, afflictions are compared to thieves, and birth and death are compared to life. Therefore, the ancients did not understand this purpose, which led to errors. Therefore, it should be known that the sentence, the five virtues, and the three dharmas are only one. The above is the complete explanation according to the Treatise in general and specific terms.
Next, if according to the Treatise, the method of ascending from the highest is used, then the meaning of the Treatise is that the first sentence completes the explanation of the Arhat sentence, and so on until the fifth sentence explains the fourth sentence, and the rest are no longer explained. According to this standard, then use...
下下展轉釋上，故得名為上上起門；是則五句望羅漢句，亦成總別及上上起。本跡中初明五句是本三德，次「跡示」下指二乘五句三德是跡，初還依古為不生德，故本住秘藏示羅漢三德，涅槃是總以對不生，即初二句，煩惱字是煩惱盡句，漏流字是諸漏盡句，「不復」下釋上二句，明離二邊即本不生，「法身」下釋本己利，上二句雖總舉涅槃，今明涅槃是己之利，故須別述。此中二句，上句明修、下句明性，修性相對，智斷對法身修三德也。「實相」兩字，性法身也。「功德」兩字，性二德也。本利修性具足，示具二乘三德。「得王」下明本跡四五二句，亦依古師為殺賊德，破有即第四句，我性即第五句，由煩惱賊破故也。「王三昧」者，《玄》文釋二十五三昧各具四義：一、諸有過患，二、本法功德，三、結行成，四、慈悲破有。本地功德久已成就，本三德也。過患即是賊等三也。本三具足即結行。成本時應供是破有也，今卻用古義者，以無大失故也。故知已盡亦是不生，盡結義通殺賊。「八自在我」，亦名八神變，具如《止觀》記及《釋簽》中。
約觀心中亦具五句，初是初德二句，「能觀」下次德一句，「正觀」下第三德二句。「雖有煩惱」等者，重釋第三德中二句也。初釋初句，「不斷」下釋次句，「
【現代漢語翻譯】 現代漢語譯本：下下輾轉解釋上面的，所以得到名為上上起門；那麼這五句對應羅漢句，也成為總別以及上上起。本跡之中，首先說明五句是本三德（根本具有的三種功德：法身德、般若德、解脫德），其次『跡示』下面指出二乘（聲聞乘和緣覺乘）五句三德是跡（權宜示現的功德），最初還是依照古義為不生德（不生不滅的功德），所以本住秘藏（本體安住于秘密藏中）示現羅漢三德，涅槃（寂滅）是總說，用來對應不生，即最初的兩句，煩惱字是煩惱盡句，漏流字是諸漏盡句，『不復』下面解釋上面的兩句，說明離開二邊（斷滅和常恒）就是本不生，『法身』下面解釋本己利（根本的自身利益），上面的兩句雖然總括了涅槃，現在說明涅槃是自身的利益，所以需要分別敘述。這其中的兩句，上句說明修（修行），下句說明性（本性），修性相對，智斷（智慧和斷惑）對應法身修三德（通過修行而顯現的三種功德）。『實相』兩字，是性法身（本性所具有的法身）。『功德』兩字，是性二德（本性所具有的兩種功德）。本利（根本利益）修性具足，示現具足二乘三德。『得王』下面說明本跡四五兩句，也是依照古師的說法為殺賊德（降伏煩惱之賊的功德），破有（破除有見）就是第四句，我性（我的本性）就是第五句，因為煩惱賊被破除的緣故。『王三昧』，《玄》文解釋二十五三昧（二十五種禪定）各自具有四種意義：一、諸有過患，二、本法功德，三、結行成，四、慈悲破有。本地功德（本地所具有的功德）很久以前就已經成就，是本三德。過患就是賊等三種。本三具足就是結行。成本時應供（成就時應受供養）是破有，現在卻用古義，因為沒有大的缺失的緣故。所以知道已經窮盡也是不生，窮盡的含義通殺賊。『八自在我』，也叫八神變，詳細情況如《止觀》記及《釋簽》中所述。 關於觀心中也具有五句，最初是初德（第一種功德）的兩句，『能觀』下是次德（第二種功德）的一句，『正觀』下是第三德（第三種功德）的兩句。『雖有煩惱』等，是重新解釋第三德中的兩句。首先解釋第一句，『不斷』下面解釋第二句。
【English Translation】 English version: The lower explaining the upper through successive interpretations, hence it is named the 'Supreme Arising Gate'; thus, these five phrases corresponding to the Arhat phrase also become the general-specific and the supreme arising. Within the Original and Manifested, it is first explained that the five phrases are the Original Three Virtues (the fundamental three virtues: Dharmakaya, Prajna, and Liberation), and then 'Manifested Indication' below points out that the five phrases and three virtues of the Two Vehicles (Sravaka and Pratyekabuddha) are the Manifested (expediently shown virtues). Initially, it still follows the ancient meaning as the Unborn Virtue (the virtue of non-birth and non-death), therefore the Original Abiding Secret Treasury (the essence abiding in the secret treasury) manifests the Arhat's Three Virtues. Nirvana (extinction) is the general statement, used to correspond to the Unborn, which are the initial two phrases. The word 'affliction' is the phrase of the exhaustion of afflictions, and the word 'outflow' is the phrase of the exhaustion of all outflows. 'No longer' below explains the above two phrases, clarifying that leaving the two extremes (annihilation and permanence) is the Original Unborn. 'Dharmakaya' below explains the Original Self-Benefit (the fundamental self-benefit), although the above two phrases encompass Nirvana, it is now explained that Nirvana is one's own benefit, so it needs to be described separately. Within these two phrases, the upper phrase explains practice, and the lower phrase explains nature. Practice and nature are relative, wisdom and severance (wisdom and severing delusion) correspond to the Dharmakaya and the Three Virtues cultivated (the three virtues manifested through practice). The two words 'True Aspect' are the nature Dharmakaya (the Dharmakaya inherent in nature). The two words 'Merit' are the nature Two Virtues (the two virtues inherent in nature). The Original Benefit (fundamental benefit) and practice-nature are complete, manifesting the complete Three Virtues of the Two Vehicles. 'Attaining the King' below explains the four and five phrases of the Original and Manifested, also following the ancient teachers' saying as the Thief-Slaying Virtue (the virtue of subduing the thief of afflictions), breaking existence (breaking the view of existence) is the fourth phrase, and my nature (my original nature) is the fifth phrase, because the thief of afflictions is broken. 'King Samadhi', the text of 'Profound' explains that the twenty-five Samadhis (twenty-five kinds of meditation) each have four meanings: 1. All faults and harms, 2. Original Dharma merits, 3. Completion of practice, 4. Compassionate breaking of existence. The local merits (the merits inherent in the local) have long been accomplished, which are the Original Three Virtues. Faults and harms are the three kinds of thieves, etc. The Original Three being complete is the completion of practice. Being worthy of offerings at the time of accomplishment is the breaking of existence, but now the ancient meaning is used, because there is no great fault. Therefore, knowing that it is exhausted is also unborn, and the meaning of exhaustion is connected to thief-slaying. 'Eight Sovereignties', also called Eight Supernatural Powers, are detailed in the 'Annotations on Cessation and Contemplation' and the 'Commentary on the Explanation'. Regarding contemplation in the mind, there are also five phrases. The first is the two phrases of the Initial Virtue (the first virtue), 'Able to contemplate' below is the one phrase of the Subsequent Virtue (the second virtue), 'Right contemplation' below is the two phrases of the Third Virtue (the third virtue). 'Although there are afflictions' etc., is a re-explanation of the two phrases in the Third Virtue. First, explain the first phrase, 'Unceasing' below explains the second phrase.
如無煩惱」結盡也，「而入涅槃」自在也。約名字觀行俱得名為如無煩惱入涅槃也。
列名中初總為五：初、現數，次、立名意，三、證立意，四、消釋意，五、用義意。引證中多引《阿含》者，如《增一》中列四眾名，各有偏好以引同類。「一一四釋」下「云云」者，即因緣等四不復更列，然諸聖因緣多寄初教，以是感應之始故也。故諸聖初因並在外道，為破外故，在釋種中為調伏故，為導為主而將引之，是故具明入胎立行眷屬師友。若逆若順能化所化；縱有始終計不轉者，亦為後來得破之由，顯諸聖者跡不徒設，一一無非感應故也。故四悉義一一應知。故彼《增一》比丘中列百人，有立齋建福，有營建房舍，有能調伏外道，有善供給疾病，有遊行教化，有息事端拱，有好著好衣，有弊外無恥，有食無厭足，有語言粗獷。尼中列五十人，如拘曇彌尼頭陀苦行，耶輸陀羅降伏外道。俗中二眾亦各有偏好，但諸聖因緣，今文則略、《大論》具存，事蹟雖別皆是大權。
「陳如」中，初是世界，「愿」去為人，「行」去對治，「太子」去第一義。此第一義仍在昔教，但以教簡進否無在，隨事轉釋令順四悉，下去皆然。「其先事火」者，雖事火者多，非初得道火不成德，故初得道得照燒名，破暗因滅、物滅果亡
【現代漢語翻譯】 現代漢語譯本： 『如無煩惱』意味著煩惱已經斷盡，『而入涅槃』意味著獲得自在。從名字和觀行的角度來看，都可以稱為如無煩惱而入涅槃。
在列舉名號時，最初總共分為五個方面：第一，列出現數；第二，說明立名的意義；第三，驗證立名的意義；第四，消解和解釋其意義；第五，說明其作用和意義。在引證時，多引用《阿含經》的原因是，例如在《增一阿含經》中列舉四眾弟子的名號時，每個人都有自己的偏好，以此來引導同類。在『一一四釋』下的『云云』，指的是因緣等四種不再重複列舉，然而諸位聖者的因緣大多寄託于最初的教法，因為這是感應的開始。因此，諸位聖者最初的因緣都在外道之中，這是爲了破除外道；在釋迦種族中，是爲了調伏；爲了引導為主而將他們引入。因此，詳細說明了入胎、立行、眷屬、師友等情況。無論是順境還是逆境，都能教化所教化之人；即使有人始終執迷不悟，這也為後來破除他們的執迷提供了機會，顯示出諸位聖者的足跡並非徒勞，每一個都無不是感應的結果。因此，四悉檀的意義應該一一瞭解。所以，《增一阿含經》的比丘眾中列舉了一百人，有人設立齋戒，建立福德；有人營建房舍；有人能夠調伏外道；有人善於供給疾病；有人精於教化；有人息事寧人；有人喜歡穿著華麗的衣服；有人行為不檢點；有人飲食不知滿足；有人言語粗魯。比丘尼眾中列舉了五十人，例如拘曇彌尼（Gotami，喬答彌）頭陀苦行，耶輸陀羅（Yasodhara，耶輸陀羅）降伏外道。在家眾中的男女二眾也各有偏好，但是諸位聖者的因緣，在本文中則較為簡略，《大智度論》（Mahaprajnaparamita-sastra）中則有詳細記載，雖然事蹟不同，但都是大權示現。
在『陳如』（Kaundinya，憍陳如）中，『初』指的是世界，『愿』指的是為人，『行』指的是對治，『太子』指的是第一義。這第一義仍然存在於昔日的教法中，但教法的簡易與進退與否無關緊要，隨著事情的轉變來解釋，使其順應四悉檀，下文也是如此。『其先事火』，雖然從事事火儀式的人很多，但並非最初得道的人，火不能成就功德，所以最初得道的人才能得到照燒之名，破除黑暗的原因，消滅事物的結果。
【English Translation】 English version: 'Like no affliction' means that afflictions have been completely extinguished, and 'entering Nirvana' means attaining freedom. From the perspective of both name and contemplation, it can be called entering Nirvana like no affliction.
In listing the names, initially, there are five aspects in total: first, listing the present number; second, explaining the meaning of establishing the name; third, verifying the meaning of establishing the name; fourth, dispelling and explaining its meaning; fifth, explaining its function and meaning. The reason for quoting extensively from the Agamas is that, for example, in the Ekottara Agama, when listing the names of the fourfold assembly, each person has their own preferences, using this to guide those of the same kind. The 'etc.' under 'one by one, four explanations' refers to the fact that the four, such as conditions, are no longer listed repeatedly. However, the conditions of the saints are mostly entrusted to the initial teachings, because this is the beginning of resonance. Therefore, the initial conditions of the saints are all among the non-Buddhists, this is to refute the non-Buddhists; in the Sakya clan, it is to tame; in order to guide as the main thing, they are introduced. Therefore, the circumstances of entering the womb, establishing conduct, relatives, teachers, and friends are explained in detail. Whether in favorable or adverse circumstances, they can teach those who can be taught; even if someone is always deluded, this provides an opportunity to break their delusion later, showing that the traces of the saints are not in vain, each one is a result of resonance. Therefore, the meaning of the four siddhantas should be understood one by one. Therefore, the Bhikkhu assembly in the Ekottara Agama lists one hundred people, some establish precepts and build merit, some build houses, some can tame non-Buddhists, some are good at providing for illnesses, some are skilled in teaching, some pacify things, some like to wear beautiful clothes, some have improper behavior, some are insatiable in eating, some have coarse language. The Bhikkhuni assembly lists fifty people, such as Gotami (Kaundinya) practicing asceticism, Yasodhara (Yasodhara) subduing non-Buddhists. The two assemblies of laypeople also have their own preferences, but the conditions of the saints are brief in this text, while the Mahaprajnaparamita-sastra contains detailed records, although the events are different, they are all manifestations of great power.
In 'Kaundinya (陳如)', 'first' refers to the world, 'vow' refers to being a person, 'conduct' refers to the antidote, and 'prince' refers to the ultimate meaning. This ultimate meaning still exists in the teachings of the past, but the simplicity and advancement of the teachings are irrelevant, explaining as things change to conform to the four siddhantas, and the same is true below. 'Those who initially served fire', although there are many who engage in fire rituals, it is not the one who initially attained the Way, fire cannot achieve merit, so only those who initially attain the Way can obtain the name of illumination and burning, breaking the cause of darkness, and eliminating the result of things.
，初雖未亡后必亡故，如人墮巖。「無知乃是知無」者，梵音倒耳。所知之無即真諦也。故引二諦中真也。次引二經一論者，本際只是所知真諦，愿者出《因果經》，即佛為菩薩時本願先度，次「又迦葉」下即是己愿。「夫巨夜」下為陳如興類也。生死如世夜，日出故令覺。「日光」者，諸大羅漢及諸菩薩，故明星日光並破己身之大暗也。「入山學道」等者，《中含》五十六《羅摩經》云：「佛在鹿母堂，告諸比丘，有二種求，一者聖求，二非聖求。聖求者，安隱涅槃。我為童子時年始十九，往阿羅羅迦摩羅所。問言：依汝法行梵行可不？答言：無不可。云何此法自知證？仙言：我度識處得無所有處。即往遠離處修證得已，更往仙所述己所得。仙問：汝已證無所有處耶？我之所得汝亦得耶？即共領眾。又自念：此法不趣智慧、不趣涅槃，寧可更求安隱處耶？是故更往郁陀羅羅摩子所云：我欲于汝法中學。彼答：無不可。問曰：知自證耶？答：我度無所有處得非相定，我久證得。便修得之，乃至領眾等。復念言：此法不至涅槃。即往象頭山鞞羅梵志村尼連禪河邊，誓不起，即得無上安隱涅槃，道品成就四智具足。次念：誰應先度？念已寧可先度二仙。空中雲：二仙已終經於七日。我亦自知。唸曰：應度郁陀羅羅摩子。天
【現代漢語翻譯】 現代漢語譯本：最初雖然還沒有死亡，但最終必定會死亡，就像人從懸崖上墜落一樣。「無知乃是知無」這句話，是梵語發音顛倒了。「所知之無」就是真諦啊。所以引用二諦中的真諦。接下來引用兩部經和一部論著，本際指的就是所知的真諦。《因果經》中說的愿，指的是佛陀作為菩薩時的本願是先度化眾生，然後「又迦葉」之後說的是自己的愿。「夫巨夜」之後說的是陳如開創的宗派。生死就像漫長的黑夜，太陽出來才能讓人覺醒。「日光」指的是諸大阿羅漢以及諸菩薩，所以明星和日光都能破除自身的巨大黑暗。「入山學道」等，《中阿含經》第五十六《羅摩經》中說：『佛陀在鹿母堂，告訴各位比丘，有兩種求道，一種是聖求，一種是非聖求。聖求指的是安穩的涅槃。我還是童子的時候，年齡才十九歲，前往阿羅羅迦摩羅那裡。問道：依照你的法修行梵行可以嗎？回答說：沒有什麼不可以的。怎麼樣才能自己證悟這個法呢？仙人說：我超越了識處，達到了無所有處。』於是前往遠離的地方修行證悟，之後又去仙人那裡陳述自己所證悟的。仙人問道：『你已經證悟了無所有處了嗎？我所證悟的你也證悟了嗎？』於是共同帶領大眾。我又自己想到：這個法不能通向智慧，不能通向涅槃，難道可以再去尋求安穩的地方嗎？所以又前往郁陀羅羅摩子那裡說：我想在你的法中學習。他回答說：沒有什麼不可以的。問道：知道自己證悟了嗎？回答說：我超越了無所有處，達到了非想非非想處，我已經很久證悟了。』於是修行證悟了這個境界，乃至帶領大眾等等。又想到：這個法不能到達涅槃。於是前往象頭山鞞羅梵志村尼連禪河邊，發誓不起身，於是證得了無上安穩的涅槃，道品成就，四智具足。然後想到：應該先度化誰呢？想到應該先度化兩位仙人。空中傳來聲音說：兩位仙人已經去世七天了。我也自己知道。想到：應該度化郁陀羅羅摩子。天
【English Translation】 English version: Initially, although not yet dead, eventually it will surely die, like a person falling from a cliff. The phrase 'ignorance is knowing nothing' is a reversed pronunciation of the Sanskrit. 'The nothingness of what is known' is the ultimate truth. Therefore, it quotes the truth within the two truths. Next, quoting two sutras and one treatise, the fundamental reality is precisely the ultimate truth that is known. The 'vow' mentioned in the Cause and Effect Sutra refers to the original vow of the Buddha when he was a Bodhisattva, which was to first liberate beings. Then, 'again, Kashyapa' refers to one's own vow. 'The great night' refers to the school established by Chenru. Birth and death are like a long night; only when the sun rises can people awaken. 'Sunlight' refers to the great Arhats and Bodhisattvas, so the morning star and sunlight can both break through the great darkness of oneself. 'Entering the mountains to study the Way,' etc., the 56th Rama Sutra in the Middle Length Discourses says: 'The Buddha was at the Deer Mother Hall, telling the bhikkhus, there are two kinds of seeking, one is the noble seeking, and the other is the ignoble seeking. The noble seeking refers to peaceful Nirvana. When I was a young boy, only nineteen years old, I went to Arada Kalama. I asked: Is it possible to practice the Brahma-faring according to your Dharma? He replied: There is nothing impossible. How can one self-realize this Dharma? The immortal said: I have transcended the sphere of consciousness and attained the sphere of nothingness.' So he went to a remote place to cultivate and realize it. Afterwards, he went to the immortal to describe what he had attained. The immortal asked: 'Have you realized the sphere of nothingness? Have you also realized what I have realized?' Then they jointly led the assembly. He then thought to himself: 'This Dharma does not lead to wisdom, does not lead to Nirvana, can I seek a peaceful place again?' Therefore, he went to Udraka Ramaputra and said: 'I want to learn in your Dharma.' He replied: 'There is nothing impossible.' He asked: 'Do you know self-realization?' He replied: 'I have transcended the sphere of nothingness and attained the sphere of neither perception nor non-perception. I have realized it for a long time.' So he cultivated and realized this state, and even led the assembly, etc. Again, he thought: 'This Dharma does not lead to Nirvana.' So he went to Elephant Head Mountain, the village of the Bhargava Brahmins, by the Nairanjana River, and vowed not to rise, and then attained unsurpassed peaceful Nirvana, the factors of the path were accomplished, and the four wisdoms were complete. Then he thought: Who should I liberate first? He thought he should first liberate the two immortals. A voice in the sky said: The two immortals have passed away for seven days. I also know it myself. He thought: I should liberate Udraka Ramaputra. Heaven
又告言：終來二七。我亦自知。因復唸曰：昔五人侍我勞苦。念已觀於五人在波羅奈，念已便往。五人遙見自相約敕：沙門多求好食粳糧及𪍑酥蜜，麻油涂身；今復來至，汝等但坐，預留一座莫請令坐。及至到已，語曰：卿欲坐者便坐。五人破制，于中求水者、敷座者。坐已先教二人，三人持食來六人共啖。次教三人，二人持食來六人共啖。而便語之：有二種行，一著五欲，二著苦行，離此二邊是名中道。次為五人說譬喻，次為說四諦，五人得無漏。」多論說佛為三二人說法去住不等者，由三是父親、二是母親，欲彰乞食事辦故也，及知說法不空。準《婆沙》中日初分為二人，則六人共食，日後分為三人，則五人共食，以佛性離非時食故。爾時未為弟子制非時食，經三月教化，或云四月，余如論文。云「三父親」者，謂馬星、摩男、拘利，余是母親。「初見佛道相」等者，初見在陳如，為後人前相，應云，佛如鼓、機緣如椎、法輪如聲。「初聞」者，五人俱初，陳如初悟故云初聞。「香」，道品也。昔機如身、法輪如香。初悟名「服」，「甘露」滅理也。「法流」即初果，「登真」即見諦。《分別功德論》云：「佛最長子即陳如也。最小子者即須跋也。」今未受化是故不論。
約教中應辨教殊但明觀異，從觀判
【現代漢語翻譯】 現代漢語譯本： 他又告訴他們：『我最終會在兩週內回來。』 我自己也知道這件事。因此，我回憶起：過去有五個人侍奉我，非常辛苦。回憶之後，我觀察到這五個人在波羅奈（Varanasi，古印度城市名），回憶之後，我就前往那裡。五個人遠遠地看見我，就互相約定：『這位沙門（Śrāmaṇa，出家修行者）貪求美食，喜歡吃粳米飯和凝乳酥蜜，用麻油涂身；現在他又來了，你們只管坐著，預先留一個座位，不要邀請他坐下。』 等我到了之後，我對他們說：『你們想坐的就坐吧。』 五個人打破了之前的約定，其中有人取水，有人鋪設座位。我坐下後，先教導兩個人，然後三個人拿著食物來，六個人一起吃。接著教導三個人，然後兩個人拿著食物來，六個人一起吃。然後我就對他們說：『有兩種修行方式，一是執著於五欲（pañca kāmaguṇa，色、聲、香、味、觸），二是執著于苦行（tapas，自我折磨），離開這兩種極端，就叫做中道（madhyamā-pratipad）。』 接著我為五個人說了譬喻，接著為他們說了四諦（catvāri āryasatyāni，苦、集、滅、道），五個人因此證得了無漏（anāsrava，沒有煩惱）。』 《多論》中說佛陀為三兩個人說法，去留時間不等，是因為三是指父親，二是指母親，是爲了表明乞食的事情已經辦妥，並且知道說法不會落空。按照《婆沙》（Vibhāṣā，論書）中的說法，日出時分給兩個人，那麼六個人一起吃飯；日中時分給三個人，那麼五個人一起吃飯，因為佛性遠離非時食的緣故。當時還沒有為弟子制定非時食的戒律，經過三個月或四個月的教化，其餘的就像論文中所說的那樣。說『三父親』，指的是馬星（Aśvajit）、摩男（Mahanama）、拘利（Kaulika），其餘的是母親。『初見佛道相』等，最初見到的是阿若憍陳如（Ājñāta Kauṇḍinya），作為後來人之前的徵兆，應該說，佛陀像鼓，機緣像椎，法輪（Dharmacakra，佛法之輪）像聲音。『初聞』，五個人都是最初，阿若憍陳如最初領悟，所以說是初聞。『香』，指的是道品（bodhipakkhiyadhamma，菩提分法）。過去機緣像身體，法輪像香。最初的領悟叫做『服』，『甘露』指的是滅理（nirodha，寂滅的真理）。『法流』就是初果（srota-āpanna，須陀洹果），『登真』就是見諦（dṛṣṭi-satya，證見真理）。《分別功德論》中說：『佛陀最年長的兒子就是阿若憍陳如，最小的兒子就是須跋（Subhadra）。』 現在須跋還沒有被教化，所以不討論。 從教義上來說，應該辨別教義的差別，但要明白觀行的不同，從觀行上來判斷。
【English Translation】 English version: He further told them: 'I will eventually return in two weeks.' I also knew this myself. Therefore, I recalled: In the past, there were five people who served me diligently. After recalling, I observed that these five people were in Varanasi (Varanasi, an ancient Indian city), and after recalling, I went there. The five people saw me from afar and made an agreement among themselves: 'This Śrāmaṇa (Śrāmaṇa, a renunciate practitioner) is greedy for delicious food, likes to eat rice and ghee with honey, and anoints his body with sesame oil; now he is coming again, you just sit down and reserve a seat in advance, do not invite him to sit down.' When I arrived, I said to them: 'Those who want to sit, sit.' The five people broke their previous agreement, some fetching water, some laying out seats. After I sat down, I first taught two people, and then three people brought food, and six people ate together. Then I taught three people, and then two people brought food, and six people ate together. Then I said to them: 'There are two kinds of practices, one is attachment to the five desires (pañca kāmaguṇa, forms, sounds, smells, tastes, and tactile objects), and the other is attachment to asceticism (tapas, self-mortification), leaving these two extremes is called the Middle Way (madhyamā-pratipad).' Then I told the five people a parable, and then I told them the Four Noble Truths (catvāri āryasatyāni, suffering, origin, cessation, and path), and the five people thus attained the unconditioned (anāsrava, without defilements).' The Tattvasiddhi Śāstra says that the Buddha preached to three or two people, and the time of departure and stay was different, because three refers to the father and two refers to the mother, in order to show that the matter of begging for food has been completed, and to know that the preaching will not be in vain. According to the Vibhāṣā (Vibhāṣā, commentary), at sunrise, it is given to two people, then six people eat together; at noon, it is given to three people, then five people eat together, because the Buddha-nature is far from untimely eating. At that time, the precept of untimely eating had not yet been established for the disciples, after three or four months of teaching, the rest is as stated in the paper. Saying 'three fathers' refers to Aśvajit (Aśvajit), Mahanama (Mahanama), and Kaulika (Kaulika), the rest are mothers. 'First seeing the signs of the Buddha's path' etc., the first to see was Ājñāta Kauṇḍinya (Ājñāta Kauṇḍinya), as a sign before later people, it should be said that the Buddha is like a drum, the opportunity is like a mallet, and the Dharma wheel (Dharmacakra, the wheel of Dharma) is like a sound. 'First hearing', all five people were the first, Ājñāta Kauṇḍinya was the first to realize, so it is said to be the first hearing. 'Fragrance' refers to the factors of enlightenment (bodhipakkhiyadhamma, factors conducive to enlightenment). In the past, the opportunity was like the body, and the Dharma wheel was like fragrance. The initial realization is called 'taking', 'nectar' refers to the principle of cessation (nirodha, the truth of cessation). 'Stream of Dharma' is the first fruit (srota-āpanna, stream-enterer), 'ascending to truth' is seeing the truth (dṛṣṭi-satya, seeing the truth). The Bie Fen Bie Gong De Lun says: 'The Buddha's eldest son is Ājñāta Kauṇḍinya, and the youngest son is Subhadra (Subhadra).' Now Subhadra has not been taught, so it is not discussed. In terms of doctrine, one should distinguish the differences in doctrine, but understand the differences in contemplation, and judge from the perspective of contemplation.
教理易分故，故委以觀而分別之。況萬二千陳如居首，無生乃是諸觀之宗，欲令聞名識行例人知心。故大師嘆古章疏云：「恨不見其面，但恨不見其人；今見其文則見其心矣。」今如是等雖不見人，乃見其智。初、三藏教人不了像虛，故用《阿含》「盲」為譬也。初總立譬境智，次、「頭等」下譬境因果，如六分和合成身，如和合成業，業托父母如形對像生，像必不實，由謂實故令后陰起。盲如無生智，不見如不取。三、「若開眼」下明生不生。于中初由取因故果生，次「若閉眼」下喻不取因故果不生，鏡是助因得果，復由執心緣之，方助於因而生於果，下文準此。于中二：先總、次別。初總標不生，次「不見」下總列因果不生。次「故阿含」下別中三科，為二：初觀陰，次入、界。初觀陰中二：先明陰生為境，次「若能」下無生觀智。初又三：法、喻、合。法中義帶總別二境，謂因計色淨餘四皆凈，樂等亦爾。是則五陰皆凈常等即總境也。此中想行應云乃至受，識應云乃至想行，文且一往。次觀中三：初正明用觀，次「既知」下明觀成破惑，三「如是」下準因破果。初文又三：法、喻、合。應知鏡譬若不對盲，本在衍門亦可通用，具如《止觀》第五記。初法中二：釋、結。釋二：先、別。次「又能」下總。悉皆無常
【現代漢語翻譯】 現代漢語譯本： 教理容易理解，所以委託觀察來分辨它。何況萬二千陳如（Ajnatakaundinya，最初的五比丘之一）居於首位，無生（anutpada，不生）乃是各種觀法的宗要，想要讓聞其名者瞭解其修行，像瞭解他人內心一樣。所以大師讚歎古時的章疏說：『遺憾不能見到其人，只是遺憾不能見到其人；如今見到其文，就如同見到了其心。』如今像這樣的人，雖然不能見到其人，卻能見到他們的智慧。最初，三藏教人不能瞭解現象的虛幻，所以用《阿含經》（Agama，早期佛教經典）中的『盲』來作比喻。最初，總的設立比喻的境和智，其次，『頭等』以下比喻境的因果，就像六個部分和合而成身體，就像和合而成業，業依託父母，就像形對像而生，像必定是不真實的，由於認為是真實的，所以令后陰（bhavanga，有分）生起。盲如無生智，不見如不取。第三，『若開眼』以下說明生與不生。其中，最初由於取因的緣故果生，其次，『若閉眼』以下比喻不取因的緣故果不生，鏡子是助因才能得到果，又由於執著心緣於它，才有助於因而生出果，下文依此類推。其中分為二：先總說，次別說。最初總標不生，其次『不見』以下總列因果不生。其次『故阿含』以下別說中分為三科，分為二：最初觀陰，其次入、界。最初觀陰中分為二：先說明陰生為境，其次『若能』以下是無生觀智。最初又分為三：法、喻、合。法中義理帶有總別二境，說的是因為計色為凈，其餘四陰都認為是凈，樂等也是這樣。那麼五陰都是凈常等，這就是總境。這裡想行應說乃至受，識應說乃至想行，文句且作一種理解。其次觀中分為三：最初正式說明用觀，其次『既知』以下說明觀成破惑，第三『如是』以下依據因來破果。最初文中又分為三：法、喻、合。應當知道鏡子的比喻如果不針對盲人，本來在衍門也可以通用，詳細情況如《止觀》（止觀，天臺宗重要著作）第五記。最初法中分為二：釋、結。解釋分為二：先別說，其次『又能』以下總說。一切都是無常的。
【English Translation】 English version: The doctrine is easy to understand, so it is entrusted to observation for discernment. Moreover, Ajnatakaundinya (Ajnatakaundinya, one of the first five bhikkhus) is at the forefront, and Anutpada (anutpada, non-arising) is the essence of all contemplations, desiring to make those who hear its name understand its practice, just as they understand the minds of others. Therefore, the great master praised the ancient commentaries, saying, 'It is a pity not to see their faces, only a pity not to see them; now seeing their writings is like seeing their minds.' Now, although we cannot see such people, we can see their wisdom. Initially, the Tripitaka (Tripitaka, the three baskets of Buddhist scriptures) teaches people not to understand the illusion of phenomena, so it uses the 'blind' from the Agamas (Agama, early Buddhist scriptures) as a metaphor. Initially, it establishes the realm and wisdom of the metaphor in general, and then, 'head, etc.' below, it metaphors the cause and effect of the realm, just as the six parts combine to form the body, just as they combine to form karma, karma relies on parents, just as form arises in response to an image, the image must be unreal, and because it is considered real, it causes the subsequent Bhavanga (bhavanga, subconscious mind) to arise. Blindness is like the wisdom of non-arising, not seeing is like not grasping. Third, 'If the eyes are opened' below explains arising and non-arising. Among them, initially, the fruit arises because of grasping the cause, and then, 'If the eyes are closed' below, it metaphors that the fruit does not arise because of not grasping the cause, the mirror is an auxiliary cause to obtain the fruit, and because the clinging mind is connected to it, it helps the cause to produce the fruit, and the following text follows this analogy. Among them, it is divided into two: first, the general, and then the specific. Initially, it generally marks non-arising, and then 'not seeing' below, it generally lists the non-arising of cause and effect. Next, 'Therefore, the Agamas' below, the specific is divided into three sections, divided into two: initially, contemplating the skandhas (skandhas, the five aggregates), and then the entrances and realms. Initially, contemplating the skandhas is divided into two: first, explaining the arising of the skandhas as the realm, and then 'If one can' below is the wisdom of non-arising contemplation. Initially, it is divided into three: Dharma, metaphor, and combination. The meaning in the Dharma carries the two realms of general and specific, saying that because one considers form to be pure, the other four skandhas are all considered pure, and so are pleasure, etc. Then the five skandhas are all pure, constant, etc., which is the general realm. Here, thought and volition should be said to be even feeling, and consciousness should be said to be even thought and volition, and the sentence is understood in one way for the time being. Next, contemplation is divided into three: initially, formally explaining the use of contemplation, then 'Having known' below explains the completion of contemplation and the breaking of delusion, and third, 'Thus' below, according to the cause to break the fruit. Initially, the text is divided into three: Dharma, metaphor, and combination. It should be known that if the metaphor of the mirror is not aimed at the blind, it can also be used in the Mahayana (Mahayana, the Great Vehicle) gate, as detailed in the fifth record of the 'Mohe Zhiguan' (Mohe Zhiguan, an important work of the Tiantai school). Initially, the Dharma is divided into two: explanation and conclusion. The explanation is divided into two: first, the specific, and then 'Also can' below, the general. Everything is impermanent.
等，知色中少「無我」字。「是為」下，結。「如盲」下，譬；「是為」下，合。次「既知」下明觀成破見，此中即破二十身見。次「如是」下準因破果中有法、喻、合。
次觀入界中先雙標入界，次正釋。釋中先更寄此便明因緣，故知前陰即念處觀屬四諦也。于中亦先大海以喻境生，次「云何」下以苦種喻觀不生。初境中先約入，次以界例。初約入中先約眼色二入廣明，次「耳鼻」下舉十入例。初約眼色中具列十二因緣，初無明中喻文在《阿含》中。「五皰」者，手足及頭，例中少五塵。次觀中二：初入，次以界例。入中二：先明眼色，次以十入例。初眼色中三：初略明不生，次「云何苦」下反以生釋，三「若知」下正明用觀。初略觀中乃以臭種用喻因緣，既以貪恚念欲為苦種，牙即無明。又以取塵善惡為臭汁，蠅蛆是行，此二不生故十不生。「阿若最初」下，結，如文。
通教觀中以境即故不先立境。亦先陰，次入界。陰中亦先總，次「又觀」下，別。總謂總以映象喻五，別謂五喻各別譬五，並先喻次合。初總中先約色陰，次以四例，亦如於巾求兔叵得。人之與鏡皆云幻者，因緣各從因緣生故，實因實緣和合所生尚自如幻，況幻因緣所生非幻？如巾如藥于兔名實，兔于巾藥名之為幻，映象亦然。況今
【現代漢語翻譯】 現代漢語譯本：等等，要知道在色中缺少『無我』這個概念。『是為』之後是總結。『如盲』之後是比喻；『是為』之後是結合。接下來『既知』之後闡明通過觀察來破除見解，這裡就是破除二十種身見。接下來『如是』之後，按照因來破除果，包括其中的法則、比喻和結合。
接下來觀察入界，首先是雙重標示入界，然後是正式解釋。解釋中，首先借此機會闡明因緣，因此可知前陰即是念處觀，屬於四諦。其中也首先用大海來比喻境的產生，然後『云何』之後用苦種來比喻觀的不生。最初的境中，首先從入的角度，然後用界來舉例。最初從入的角度，先從眼色二入來詳細說明，然後『耳鼻』之後用十入來舉例。最初從眼色的角度，完整地列出十二因緣，最初的無明中，比喻的文字在《阿含經》中。『五皰』指的是手足和頭部，舉例中缺少五塵。接下來是觀中的兩個方面：首先是入，然後用界來舉例。入中又分為兩個方面：首先闡明眼色，然後用十入來舉例。最初的眼色中分為三個方面：首先是簡略地闡明不生，然後『云何苦』之後反過來用生來解釋，第三『若知』之後正式闡明運用觀察。最初的簡略觀察中，用臭種來比喻因緣，既然用貪婪、嗔恨、念頭和慾望作為苦種，牙齒就是無明。又用獲取塵世的善惡作為臭汁，蠅蛆就是行，這二者不生，所以十種不生。『阿若最初』之後是總結，如經文所示。
通教的觀察中，因為境就是如此，所以不先設立境。也是先陰，然後是入界。陰中也是先總說，然後『又觀』之後是分別說明。總說是用映象來比喻五陰，分別說是用五種比喻來分別比喻五陰，都是先比喻后結合。最初的總說中，先從色陰的角度，然後用四陰來舉例，就像在巾上尋找兔子一樣不可能找到。人和鏡子都說是虛幻的，因為因緣各自從因緣產生，真實的因和真實的緣和合所生尚且如幻，更何況虛幻的因緣所生不是虛幻？像巾和藥對於兔子來說是名稱和實際，兔子對於巾和藥來說是虛幻的，映象也是這樣。更何況現在的情況。
【English Translation】 English version: Furthermore, one should know that the concept of 'no-self' is missing in form (色). '是為' (shì wéi - 'this is') below is the conclusion. '如盲' (rú máng - 'like a blind person') below is the metaphor; '是為' below is the combination. Next, '既知' (jì zhī - 'having known') below clarifies the breaking of views through observation, which here breaks the twenty kinds of self-views. Next, '如是' (rú shì - 'thus') below, according to the cause, breaks the effect, including the dharma, metaphor, and combination within it.
Next, observing the realms of entry (入界), first, there is a double indication of the realms of entry, then a formal explanation. In the explanation, first, taking this opportunity to clarify the causes and conditions (因緣), thus it can be known that the previous skandha (陰) is the contemplation of mindfulness (念處觀), belonging to the Four Noble Truths (四諦). Among them, first, the great sea is used to metaphorically represent the arising of the realm, then '云何' (yún hé - 'how') below uses the seed of suffering to metaphorically represent the non-arising of contemplation. In the initial realm, first from the perspective of entry (入), then using realm (界) as an example. Initially from the perspective of entry, first explaining in detail the two entries of eye and form (眼色), then '耳鼻' (ěrbí - 'ear and nose') below uses the ten entries as examples. Initially from the perspective of eye and form, the twelve links of dependent origination (十二因緣) are fully listed, and in the initial ignorance (無明), the metaphorical text is in the 《阿含經》 (Āhán jīng - Agama Sutra). '五皰' (wǔ pào - 'five blisters') refers to the hands, feet, and head, and the example lacks the five dusts (五塵). Next, there are two aspects in contemplation: first, entry, then using realm as an example. Entry is further divided into two aspects: first clarifying eye and form, then using the ten entries as examples. In the initial eye and form, there are three aspects: first, briefly clarifying non-arising, then '云何苦' (yún hé kǔ - 'how is suffering') below uses arising to explain it in reverse, and third, '若知' (ruò zhī - 'if one knows') below formally clarifies the use of contemplation. In the initial brief contemplation, the stinky seed is used to metaphorically represent the causes and conditions, since greed, hatred, thoughts, and desires are used as the seeds of suffering, the tooth is ignorance. Furthermore, obtaining the good and evil of the world is used as stinky juice, and flies and maggots are actions (行), these two do not arise, so the ten do not arise. '阿若最初' (Āruò zuìchū - 'Ajñata Kaundinya first') below is the conclusion, as the text shows.
In the contemplation of the Common Teaching (通教), because the realm is as it is, the realm is not established first. It is also first skandha, then the realm of entry. In the skandha, there is also first a general statement, then '又觀' (yòu guān - 'again contemplate') below is a separate explanation. The general statement is to use the mirror image to metaphorically represent the five skandhas, and the separate explanation is to use five metaphors to separately metaphorically represent the five skandhas, both of which are first metaphor and then combination. In the initial general statement, first from the perspective of the form skandha (色陰), then using the four skandhas as examples, just like seeking a rabbit on a cloth is impossible to find. People and mirrors are both said to be illusory, because causes and conditions each arise from causes and conditions, and even the combination of true causes and true conditions is illusory, let alone what is born of illusory causes and conditions is not illusory? Like a cloth and medicine for a rabbit are names and reality, and the rabbit for the cloth and medicine is illusory, and the mirror image is also like this. Moreover, the current situation is like this.
先見因緣如幻，像非幻耶？細推具如《止觀》第五。今且略辨令知觀別，故不廣論。今亦具有二空，次「觀根塵」下觀界入，亦更寄界入以明因緣，故云無明等。于中又二：先推根塵無明，次「煩惱」下推三世即十一支，各有喻合。初喻中雲「根塵聚落」者，文在《大經》二十一，復以機關釋成根塵和合義也。經云：「譬如有王以四毒蛇盛之一篋，令人養飴瞻視臥起，若令一蛇生瞋恚者，我當準法戮之都市。其人聞已舍篋逃走。王時復遣五旃陀羅拔刀隨之，密遣一人詐為親友，而語之言：汝可來還。其人不信投一聚落，都不見人求物不得，即便坐地。聞空中聲：今夜當有六大賊來。其人惶怖復舍之去，乃至路值一河截流而去(云云)。」合云：「蛇若害人不墮惡道，無三學力必為五陰旃陀羅害，若不識愛為詐親誑，觀於六人猶如空聚，群賊住於六塵六入，欲舍復治煩惱駛流，應以道品船筏運手動足過分段河，十住未免唯佛究竟。」經文字喻三乘始終，今喻通教聲聞觀法。言「機關」者，機謂機微，可發之義，關謂關節，假人而動。故凡結身口皆由意動而成作業。既云聚空，即本空也。言「云云」者，界文乃略，具足如前三藏教明。一往且然，若委修觀非此可了。
次別觀中亦先喻境智，「若欲」下起行也。初中
【現代漢語翻譯】 現代漢語譯本 先觀察因緣如夢幻泡影，那麼『像』（指因緣所生的事物）不是夢幻泡影嗎？詳細的推究都在《止觀》第五卷中。現在且簡略地辨析，使人知道觀法的差別，所以不廣為論述。現在也具有二空（人空和法空），接著在『觀根塵』之後觀察界入（十八界和十二入），也更加藉由界入來闡明因緣，所以說無明等等。其中又有二個部分：首先推究根塵無明，其次從『煩惱』開始推究三世，也就是十二因緣支，各有比喻和合釋。最初的比喻中說『根塵聚落』，這段文字在《大般涅槃經》第二十一卷，又用機關來解釋根塵和合的意義。經文說：『譬如有一個國王用四個裝有毒蛇的箱子，讓人餵養、照看，無論睡覺還是起來都要看著，如果有一條蛇生起嗔恚，我就要依法在都市裡處死他。』那個人聽了之後，就捨棄箱子逃走了。國王當時又派遣五個旃陀羅（賤民）拔刀跟隨他，暗中派遣一個人假裝成親友，對他說：『你可以回來。』那個人不相信，投奔到一個聚落，什麼也求不到，就坐在地上。聽到空中的聲音說：『今晚將有六個大盜來。』那個人驚慌害怕，又捨棄聚落離去，乃至在路上遇到一條河，截斷河流而去（等等）。 合起來說，蛇如果害人不會墮入惡道，沒有三學（戒定慧）的力量必定會被五陰旃陀羅所害，如果不認識愛是虛假的親友欺騙，觀察六人猶如空聚，群賊住在六塵六入，想要捨棄又難以治理煩惱的快速流動，應該用道品（三十七道品）的船筏，運用手動足來渡過分段生死的河流，十住位的菩薩尚未能免除生死，只有佛才能究竟解脫。』經文的比喻涵蓋了三乘（聲聞乘、緣覺乘、菩薩乘）的始終，現在用這個比喻來比喻通教聲聞的觀法。所說的『機關』，機是機微，有可以發動的意義，關是關節，憑藉人才能動。所以凡是結成身口的行為，都是由意念發動而形成作業。既然說是聚空，就是本空。所說的『等等』，關於界（十八界）的文字是簡略的，詳細的都在前面的三藏教中說明。大致上是這樣，如果詳細地修習觀法，不是這裡可以完全瞭解的。 其次在個別的觀法中，也先用比喻來說明境和智，從『若欲』開始是起修行的部分。最初的部分。
【English Translation】 English version First, observe that conditioned arising is like an illusion; then, are the 'images' (referring to things arising from conditions) not illusory? Detailed investigation is found in the fifth volume of Zhi Guan (止觀, Mohe Zhiguan). Now, let's briefly distinguish them to understand the differences in contemplation, so I won't elaborate extensively. Now, it also possesses the two emptinesses (emptiness of self and emptiness of phenomena). Following the 'contemplation of the roots and dusts,' contemplate the realms and entrances (the eighteen realms and twelve entrances), and further use the realms and entrances to clarify conditioned arising, hence the mention of ignorance, etc. Within this, there are two parts: first, investigate the roots, dusts, and ignorance; second, starting from 'afflictions,' investigate the three periods of time, which are the twelve links of dependent origination, each with metaphors and explanations. In the initial metaphor, it says 'root-dust settlement,' which is found in the twenty-first volume of the Nirvana Sutra (大經, Mahaparinirvana Sutra), and further uses mechanisms to explain the meaning of the union of roots and dusts. The sutra says: 'For example, a king puts four poisonous snakes in a box, ordering a person to feed and care for them, watching them whether sleeping or waking. If one of the snakes becomes angry, I will execute him according to the law in the city.' Upon hearing this, the person abandons the box and flees. The king then sends five chandala (旃陀羅, outcastes) with drawn swords to follow him secretly, and sends a person disguised as a friend to say to him: 'You can come back.' The person doesn't believe him and seeks refuge in a settlement, but can't find anything he seeks, so he sits down. He hears a voice in the air saying: 'Tonight, six great thieves will come.' The person is frightened and abandons the settlement, and even encounters a river on the road, cutting off the flow (etc.).' Combining them, 'If the snake harms people, they won't fall into evil destinies. Without the power of the three learnings (morality, concentration, and wisdom), one will surely be harmed by the five aggregates chandala. If one doesn't recognize that love is a false friend deceiving them, observe the six people as an empty settlement, the group of thieves dwells in the six dusts and six entrances, wanting to abandon them but finding it difficult to manage the rapid flow of afflictions. One should use the raft of the path factors (thirty-seven factors of enlightenment), using hands and feet to cross the river of segmented life and death. Bodhisattvas in the ten abodes have not yet escaped birth and death, only the Buddha attains ultimate liberation.' The sutra's metaphor covers the beginning and end of the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna), now using this metaphor to represent the contemplation method of the Śrāvakas of the shared teaching. The 'mechanisms' refer to subtle opportunities, with the meaning of being able to be activated, and joints, moving through people. Therefore, all actions of body and speech are formed by the movement of the mind, creating karma. Since it is said to be an empty settlement, it is originally empty. The 'etc.' refers to the abbreviated text about the realms (eighteen realms), the details of which are explained in the preceding Tripitaka teaching. Generally, it is like this, but if one practices contemplation in detail, it cannot be fully understood here. Next, in the individual contemplation, metaphors are first used to explain the object and wisdom, starting from 'If you want' is the part of initiating practice. The initial part.
先立境智，次「青」下明境體量，三「皆于」下結意。初立中先境、次觀。境中初云「鏡喻法界」者，通以迷悟事理始末自他同依一法界也。真如在迷能生九界，即指果佛為佛法界，故總云十。是故別人覆理無明為九界因，故下文中自行化他皆須斷九，九盡方名緣了具足，足故正因方乃究顯。次體量者，此中但以青等八法喻十界者，或離或合隨便為言，故合二乘及以人天，復略修羅仍開菩薩，亦可初地為佛法界，諸文開合隨義準知。又「青黃」等，別人初心與藏不別，故得借用《正法念》喻，但加長短等耳。言「皆于鏡中」者，不出法界。法界不出迷悟，迷悟不出於心。次起行又五，先示自行化他分齊，以別教中無性德九故自他斷，別修緣了而嚴本有常住法身。次「依于」下依境起行，亦指但理為九界覆而為所依，法界只是法性，復是迷悟所依。于中亦應云從無住本立一切法，無明覆理能覆所覆俱名無住，但即不即異而分教殊，今背迷成悟專緣理性而破九界。三「次第」下明因滅。四「若無」下明果滅。五「生亦」下總結因果雙明不生，即界內外二生不生，俱不生也。化物橫辨，文闕不論。
次圓觀者，先喻、次合。喻中言「觀鏡」者，一法界也。「團圓」者，理境智也。觀即是智，團圓是境。次「不觀」下明
【現代漢語翻譯】 現代漢語譯本：首先確立所觀之境與能觀之智，其次從『青』字以下闡明所觀之境的體量，第三從『皆于』以下總結要義。最初確立境，然後是觀。境中最初說『鏡喻法界』，是說貫通迷與悟、事與理的始終，自身與他者共同依存於一個法界。真如在迷的狀態下能產生九界，這裡所說的果佛指的是佛法界，所以總稱為十界。因此，別教認為覆蓋真理的無明是九界的因，所以在下文中，無論是自行還是化他，都必須斷除九界，九界斷盡才能稱為緣了具足，具足了正因才能究竟顯現。其次是體量，這裡只用青等八種事物來比喻十界，或離或合，可以隨意表達，所以合二乘以及人天，又省略修羅而開出菩薩，也可以將初地菩薩視為佛法界，各種經文的開合可以根據意義來理解。另外，『青黃』等，別教的初心與藏教沒有區別，所以可以借用《正法念處經》的比喻，只是增加了長短等區別。說到『皆于鏡中』，是不出法界。法界不離迷悟，迷悟不離於心。其次是起行，又分為五點，首先是顯示自行化他的分界，因為別教中沒有性德九界，所以要斷除自他之九界，修習緣了來莊嚴本有的常住法身。其次從『依于』以下，是依境起行，也指只是理體被九界覆蓋而成為所依，法界只是法性，又是迷悟所依。其中也應該說從無住本建立一切法，無明覆蓋真理，能覆蓋的和被覆蓋的都稱為無住，只是即與不即的差異而分出教義的不同，現在背離迷惑成就覺悟，專門緣于理性來破除九界。第三從『次第』以下，闡明因的滅除。第四從『若無』以下，闡明果的滅除。第五從『生亦』以下，總結因果雙明不生，即界內外二種生都不生，全部不生。化他的橫向辨析，文中闕漏沒有論述。 其次是圓觀，先是比喻，然後是合釋。比喻中說『觀鏡』，指的是一法界。『團圓』，指的是理、境、智。觀就是智，團圓就是境。其次從『不觀』以下闡明。
【English Translation】 English version: First, establish the object of contemplation (境, jing) and the wisdom of contemplation (智, zhi); second, from the character 『青』 (qing, blue/green) onwards, clarify the scope of the object of contemplation; third, from 『皆于』 (jie yu, all in) onwards, summarize the main points. Initially, establish the object first, then the contemplation. In the object, the initial statement 『mirror metaphor for the Dharmadhatu (法界, fajie)』 refers to the fact that delusion and enlightenment, the beginning and end of affairs and principles, self and others, all rely on one Dharmadhatu. The True Thusness (真如, zhenru) in a state of delusion can produce the Nine Realms; the Fruit Buddha (果佛, guo fo) here refers to the Buddha Dharmadhatu, so it is collectively called the Ten Realms. Therefore, the ignorance (無明, wuming) that covers the truth in the Separate Teaching (別教, biejiao) is the cause of the Nine Realms. Thus, in the following text, whether it is self-cultivation or the transformation of others, one must eliminate the Nine Realms. Only when the Nine Realms are completely eliminated can it be called the complete fulfillment of conditions (緣了具足, yuanliao juzu). Only when the direct cause (正因, zhengyin) is fully present can it be ultimately revealed. Secondly, regarding the scope, the use of eight things such as 『blue/green』 to metaphorically represent the Ten Realms can be expressed either separately or combined, as desired. Therefore, it combines the Two Vehicles (二乘, ercheng) and humans and gods, while also omitting Asuras and revealing Bodhisattvas. Alternatively, the first ground (初地, chudi) can be regarded as the Buddha Dharmadhatu. The opening and closing of various texts can be understood according to their meaning. Furthermore, 『blue/green』 and so on, the initial intention of the Separate Teaching is not different from the Treasury Teaching (藏教, zangjiao), so it can borrow the metaphor from the Saddharma-smṛtyupasthāna Sūtra (正法念處經, Zhengfa Nianchu Jing), only adding differences such as length. The statement 『all in the mirror』 means it does not go beyond the Dharmadhatu. The Dharmadhatu does not go beyond delusion and enlightenment, and delusion and enlightenment do not go beyond the mind. Next is the arising of practice, which is divided into five points. First, it shows the boundaries of self-cultivation and the transformation of others, because the Separate Teaching does not have the Nine Realms of inherent nature, so it is necessary to eliminate the Nine Realms of self and others, and cultivate the conditions to adorn the inherent, permanent Dharmakaya (法身, fashen). Secondly, from 『relying on』 onwards, it is the arising of practice based on the object, which also refers to the fact that only the principle is covered by the Nine Realms and becomes the basis of reliance. The Dharmadhatu is only the Dharma-nature (法性, faxing), and it is also the basis of delusion and enlightenment. It should also be said that all dharmas are established from the basis of non-abiding (無住, wuzhu). Ignorance covers the truth, and both the covering and the covered are called non-abiding. However, the difference between identity and non-identity distinguishes the teachings. Now, turning away from delusion and achieving enlightenment, one focuses solely on the principle to break through the Nine Realms. Thirdly, from 『sequence』 onwards, it clarifies the extinction of the cause. Fourthly, from 『if there is no』 onwards, it clarifies the extinction of the effect. Fifthly, from 『birth also』 onwards, it summarizes the non-birth of both cause and effect, that is, the non-birth of the two kinds of birth, both inside and outside the realm, are not born. The horizontal analysis of transforming others is omitted in the text. Secondly, regarding the Perfect Contemplation (圓觀, yuanguan), first is the metaphor, then the combination. In the metaphor, 『contemplating the mirror』 refers to the one Dharmadhatu. 『Complete and round』 refers to principle, object, and wisdom. Contemplation is wisdom, and complete and round is the object. Secondly, from 『not contemplating』 onwards, it clarifies.
觀相。「背」即無明，「面即」智明。「鏡」十界因，「形」十界緣，「像」十界果。又鏡明性十界，像生修十界，故形像修性皆具十界，並不出於法性理鏡，見明形像修性本如，鏡內外一離於三教分別情想，總以不二無分別智，依理通泯心境明暗，故云不觀。觀境不殊、理無明暗，故云「非背」等。約修得說故云「不取」等。次「但觀」下結意中，但是總略出其觀相，不謀而照但觀團圓，無始終故，故無際畔，本有故無始，常住故無終。明暗如前。無一異者，雙非像無像也。「不取」下，合也。初不取者，泯前十界。「善惡」六界也。以六對小故云邪正，以菩薩佛用對於小，故云大小，一切並泯故皆云無，不復分別若性若修。「但緣」下泯前心境，以法性實相即是三諦三觀，一切佛法之大都，若泯若照無非法性，法性之體離泯照故全泯照是。「觀煩惱」下，明觀體只觀三道。生即苦道。三道即是三德。于中初總明立觀，從「陰入界即法身」去，教用觀法。本觀理是不觀染除，染體自虛本虛名滅，故妙體滅不立除名，障體即德不待轉除，故云生即無生。次「解脫即業」等結成無生。次「是三」下復疏總結。次「況變易」等者，以重況輕，界內重障尚即妙德，況界外輕耶？今仍約底下三道，若具論者，應約諸三法也。此
中圓觀不同藏別先境次觀者，若法若喻皆不二故，語雖似通觀境別故。
所以釋陳如中教相約觀其義廣者，以最初故。「若聞阿字解一切義」下去，諸聖雖隨事別，論其觀行不出無生，如頭陀抖擻乃至密行，亦何出於智斷無生？故下去文準此可知。言「云云」者，應具須十乘十境及方便等，全指《止觀》一部文也。故《止觀》破遍中亦以無生為首，故今略示大綱。若於阿若權實始終不迷，欲以圓觀消今經中五佛三週本跡流通無非無生之大體也，則能兼識一代觀境，故於名下略指方隅。只如世人為子立號尚有所表，況諸聖者豈應徒然？若不然者，則唐設無生之名，永無無生之旨，大小混濫權實杳冥，此一既然余例準此。
本跡中初約五味正示本跡，此中阿字顯遍八教。次「眾生」下勸物思齊，則五時功畢。次「非本」下明不思議體用功畢。「故下文」下引開跡證，種種之言亦不出五時八教。又隨本長短凡經幾度？為五時八教示不生來。引《阿含》者，引跡證本，寄跡中本跡示其尊卑，本地高下非此可悉故。《雜含》三十一「佛在舍衛，夜暗天小雨，時告阿難言：汝以蓋覆燈隨佛後行。阿難受教至一處，世尊微笑。阿難白佛。佛言：非無因緣，汝今持蓋隨我而行，我見梵王持蓋燈隨陳如后，帝釋持蓋燈隨迦葉
后，乃至毗沙門天王持蓋燈隨劫賓那后。」所以偏於通序中如是乃至諸聖弟子具四釋者，以「如是」通指一部，「我聞」能聞一部，時處、教主必無異途，咸是斯經之大略，況諸弟子在大在小，若顯若晦、為主為伴，示訥示辯、有屈有申，厭外欣內背大向小，引小入大會偏歸圓，自因之果，皆為眾生作種熟脫、去來今益，所歷既多時處不一，良由機緣生熟未等。今既咸會，以昔望今，令成今教人法俱美，故用四釋令了機應，從外至內，后入《法華》本跡兩門先後悟入，皆藉引導影響發起，隨聞一句若人若法，皆成化儀悉可為觀，故於一人遍須眾釋，況令後代聞名起行，稟教識體思跡睹本，尋其因緣廣照始末。若得此意，於一人所、于經一句，可以為上求境、可以識下化機，可以曉聖者化儀、可以了凡眾稟益，可以達名義同異、可以知行等理殊，可以知隨聞成觀、可以解跡本人法，可以信化事長遠、可以仰聖恩難報，可以知眾生難化、可以知會理至難。他不見者謂為繁芿，況得今意？凡聞諸經一法一事一人一行，則解十方三世佛事，唯除凈土余塵施化，況復亦以比丘思之。故知諸土諸佛用教現身雖復不同，然思修之門其理無別。
法華文句記卷第一(下) 大正藏第 34 冊 No. 1719 法華文句記
【現代漢語翻譯】 現代漢語譯本： 之後，乃至毗沙門天王（Vaiśravaṇa，四大天王之一，護持北方）持燈為劫賓那（Kapilavastu，佛陀弟子，以善於知星宿而聞名）引路。因此，在通序中，像這樣乃至所有聖弟子都具備四種解釋，因為『如是』（evaṃ，如此）統指整部經，『我聞』（mayā śrutaṃ，我聽到）能夠聽聞整部經，時間、地點、教主必定沒有不同的途徑，都是這部經的大概內容。更何況諸位弟子，無論地位高低，或顯明或隱晦，作為主要人物或同伴，或言語遲鈍或辯才無礙，或受委屈或得伸張，厭棄外道而欣慕佛法，背離小乘而趨向大乘，引導小乘根機進入大乘法會，最終歸於圓滿。從因到果，都是爲了眾生種下善根、使其成熟、最終解脫，對過去、現在、未來都有利益。他們所經歷的地方很多，時間也不一致，這是因為眾生的根機成熟程度不同。現在既然都聚集在一起，用過去的經歷來對照現在，使現在的教法和修行者都變得美好，所以用四種解釋來使人瞭解根機，應機說法，從外到內，之後進入《法華經》（Saddharma Puṇḍarīka Sūtra）的本跡兩門，先後悟入，都憑藉引導、影響和發起，無論聽到一句關於人或法的教義，都能成為教化的儀軌，都可以作為觀察的對象。因此，對於一個人，都需要各種解釋，更何況是讓後代聽到名號就發起修行，領受教義，認識本體，思考事蹟，見到本源，尋其因緣，廣泛照亮始末。如果能夠理解這個意思，對於一個人，對於經中的一句話，可以作為向上追求佛境的途徑，可以認識向下教化眾生的根機，可以瞭解聖者的教化儀軌，可以明白凡夫眾生所獲得的利益，可以通達名義的相同和差異，可以知道修行和道理的相同和不同，可以知道隨聽隨觀，可以理解從事蹟到本源的人法，可以相信教化事業的長遠，可以仰慕聖恩的難以報答，可以知道眾生難以教化，可以知道會合理至難。那些不瞭解的人認為這是繁瑣多餘，又怎麼能理解現在的意思呢？凡是聽到諸經中的一法一事一人一行，就能瞭解十方三世的佛事，只有凈土之外的微塵施化不是這樣，更何況也可以用比丘的修行來類比。所以知道諸土諸佛用教義示現身形雖然不同，但是思維修行的門徑，其道理沒有差別。
《法華文句記》卷第一(下) 《大正藏》第34冊 No. 1719 《法華文句記》
【English Translation】 English version: After that, even Vaiśravaṇa (one of the Four Heavenly Kings, guardian of the north) held a lamp to guide Kapphina (a disciple of the Buddha, known for his knowledge of constellations). Therefore, in the introductory section, like this, even all the holy disciples possess four explanations, because 'evaṃ' (thus) refers to the entire sutra, and 'mayā śrutaṃ' (I have heard) can hear the entire sutra. The time, place, and teacher must not have different paths; they are all the general content of this sutra. Moreover, the disciples, whether high or low in status, whether obvious or obscure, as main characters or companions, whether slow of speech or eloquent, whether wronged or vindicated, reject external paths and admire the Buddha's teachings, turn away from the Small Vehicle and move towards the Great Vehicle, guiding those with Small Vehicle capacities into the Great Assembly, ultimately returning to perfection. From cause to effect, it is all to plant good roots in sentient beings, to mature them, and ultimately to liberate them, benefiting the past, present, and future. The places they have been to are many, and the times are not consistent, because the maturity of sentient beings' capacities is different. Now that they have all gathered together, using past experiences to compare with the present, making the current teachings and practitioners beautiful, therefore, using four explanations to make people understand the capacities and teach according to the situation, from outside to inside, and then enter the 'Lotus Sutra' (Saddharma Puṇḍarīka Sūtra)'s original and manifested aspects, realizing enlightenment in sequence, all relying on guidance, influence, and initiation. Whether hearing a sentence about people or Dharma, it can become a ritual of teaching and can be used as an object of observation. Therefore, for one person, various explanations are needed, let alone allowing future generations to initiate practice upon hearing the name, receive teachings, recognize the essence, contemplate the deeds, see the origin, seek the causes and conditions, and widely illuminate the beginning and end. If one can understand this meaning, for one person, for a sentence in the sutra, it can be a way to seek the Buddha's realm upwards, it can recognize the capacities of sentient beings to be taught downwards, it can understand the teaching rituals of the sages, it can understand the benefits received by ordinary sentient beings, it can understand the similarities and differences of names and meanings, it can know the similarities and differences of practice and principle, it can know that listening and contemplating go together, it can understand the person and Dharma from the manifested to the original, it can believe in the long-term nature of the teaching, it can admire the difficulty of repaying the holy grace, it can know the difficulty of transforming sentient beings, it can know the extreme difficulty of understanding the principle. Those who do not understand think it is tedious and redundant, how can they understand the current meaning? Whenever one hears a Dharma, an event, a person, or an action in the sutras, one can understand the Buddha's affairs of the ten directions and three times, only the dust-like teachings outside the Pure Land are not like this, let alone that one can also compare it with the practice of a bhikkhu. Therefore, knowing that the Buddhas in various lands use teachings to manifest bodies, although they are different, the path of thinking and practice, the principle is no different.
Commentary on the Words and Sentences of the Lotus Sutra, Volume 1 (Bottom) Taishō Tripiṭaka, Volume 34, No. 1719, Commentary on the Words and Sentences of the Lotus Sutra
法華文句記卷第二(上)
唐天臺沙門湛然述
迦葉緣起，《傳》中最廣，豈可具書？迦葉是姓故云氏也。負圖者，如此方河圖。《十二游經》云：「佛成道第三年始度五人，第四年化大迦葉及三兄弟，第五年化目連、身子。」「聚落」，多人所居，但勝人當名。「畏勝王」者，民物不合勝王耳。「三舍」者，舍此已下是也。「后時佛語」等者，《增一》云：「佛在迦蘭陀與五百比丘俱，時迦葉乞食前至佛所，卻坐一面。佛言：汝年老長大志衰根弊，可舍乞食及十二頭陀，亦可受請並受長衣。迦葉曰：我不從佛教，若如來不成佛，我作辟支佛，辟支佛法盡壽行蘭若行。佛言：善哉！善哉！多所饒益。若迦葉行頭行在世者，我法久住增益人天，三惡道滅成三乘道。」《十住婆沙》十二頭陀一一各具十種功德，廣在第十四卷〈十二頭陀品〉中。《增一》四十六在增十一文中，樹下、露坐合之為一，故知法相不可一準。《大論》四十九，說無生忍為十二頭陀，屬通非藏，故今約教極在涅槃。有無同異具如《止觀》第四記。「四神三昧」者，四神足定也，由四神足有此四用。「無形」者，能隱沒故。「無量意」者，知他心故。「清凈積」者，能變穢故。「不退」者，能入惡故。言四定者，此是必定定得諸
【現代漢語翻譯】 現代漢語譯本 《法華文句記》卷第二(上)
唐天臺沙門湛然 述
迦葉（Kāśyapa，人名，姓氏）緣起，《傳》中最廣，豈可具書？迦葉是姓，故云氏也。『負圖者』，如此方河圖。《十二游經》云：『佛成道第三年始度五人，第四年化大迦葉及三兄弟，第五年化目連（Maudgalyāyana，佛陀弟子名）、身子（Śāriputra，舍利弗，佛陀弟子名）。』『聚落』，多人所居，但勝人當名。『畏勝王』者，民物不合勝王耳。『三舍』者，舍此已下是也。『后時佛語』等者，《增一阿含經》云：『佛在迦蘭陀（Karaṇḍa，地名）與五百比丘俱，時迦葉乞食前至佛所，卻坐一面。佛言：汝年老長大志衰根弊，可舍乞食及十二頭陀（dhūta，苦行），亦可受請並受長衣。迦葉曰：我不從佛教，若如來不成佛，我作辟支佛（Pratyekabuddha，緣覺），辟支佛法盡壽行蘭若（araṇya，寂靜處）行。佛言：善哉！善哉！多所饒益。若迦葉行頭陀行在世者，我法久住增益人天，三惡道滅成三乘道。』《十住婆沙論》十二頭陀一一各具十種功德，廣在第十四卷〈十二頭陀品〉中。《增一阿含經》四十六在增十一文中，樹下、露坐合之為一，故知法相不可一準。《大智度論》四十九，說無生忍為十二頭陀，屬通非藏，故今約教極在涅槃（nirvāṇa，寂滅）。有無同異具如《止觀》第四記。『四神三昧』者，四神足定也，由四神足有此四用。『無形』者，能隱沒故。『無量意』者，知他心故。『清凈積』者，能變穢故。『不退』者，能入惡故。言四定者，此是必定定得諸
【English Translation】 English version The Record of the Words and Phrases of the Lotus Sutra, Volume 2 (Part 1)
Composed by Śramaṇa Zhanran of Tiantai Mountain in the Tang Dynasty
The origin of Kāśyapa (personal name, surname) is most extensively described in 『The Biography』; how could it be fully written out? Kāśyapa is a surname, hence it is called 『clan』. 『The one bearing the chart』 is like the River Chart in this land. The Sūtra of the Twelve Excursions says: 『The Buddha began to liberate five people in the third year after his enlightenment, converted Mahākāśyapa and his three brothers in the fourth year, and converted Maudgalyāyana (one of the Buddha's disciples) and Śāriputra (one of the Buddha's disciples) in the fifth year.』 『Settlement』 refers to a place where many people live, but it should be named after a superior person. 『Fearing the victorious king』 means that the people and things do not accord with the victorious king. 『Three dwellings』 means that what is below this is a dwelling. 『The Buddha's words later』 and so on, the Ekottara Āgama says: 『The Buddha was in Karaṇḍa (place name) with five hundred bhikṣus. At that time, Kāśyapa went to the Buddha to beg for food and sat to one side. The Buddha said: You are old, your great aspirations have declined, and your roots are exhausted. You can give up begging for food and the twelve dhūtas (ascetic practices), and you can also accept invitations and long robes. Kāśyapa said: I will not follow the Buddha's teachings. If the Tathāgata does not become a Buddha, I will become a Pratyekabuddha (Solitary Buddha). The Pratyekabuddha Dharma will practice araṇya (quiet place) for the rest of my life. The Buddha said: Excellent! Excellent! You will greatly benefit others. If Kāśyapa practices ascetic practices in the world, my Dharma will abide for a long time and increase the benefit of humans and devas, and the three evil paths will be extinguished and become the three vehicles.』 The Daśabhūmika-vibhāṣā-śāstra states that each of the twelve dhūtas has ten kinds of merits, which are extensively described in the fourteenth chapter, 『The Chapter on the Twelve Dhūtas』. The forty-sixth section of the Ekottara Āgama is in the eleventh section of the Ekottara Āgama, where 『under the tree』 and 『sitting in the open』 are combined into one, so it is known that the Dharma characteristics cannot be uniformly determined. The forty-ninth section of the Mahāprajñāpāramitopadeśa says that the non-origination forbearance is the twelve dhūtas, which belong to the common teaching and not the treasury teaching, so now the ultimate teaching is based on nirvāṇa (extinction). The similarities and differences between existence and non-existence are fully described in the fourth record of the Śamatha-vipassanā. 『Four divine samādhis』 are the four divine footednesses, and these four functions arise from the four divine footednesses. 『Formless』 means being able to conceal oneself. 『Immeasurable intention』 means knowing the minds of others. 『Pure accumulation』 means being able to transform impurity. 『Non-retreating』 means being able to enter evil. The four dhyānas are said to be those that are certainly attained.
禪及以無漏，能善簡擇戒法具足，由是諸事得無退轉。「文陀竭王」者，頂生王也。「天人咸等」者，《增一》云：「迦葉聞天人稱為佛師，起鳴佛足云：佛是我師，我是弟子。」「又迦葉」下，如《別譯阿含》第二十云：「佛在迦蘭陀，迦葉共阿難入城乞食。阿難云：日時未至，且往比丘尼精舍。迦葉如言，諸尼遙見來，歡喜敷坐具竟，迦葉即為尼說法。時偷罹難陀心不甘樂，即私云：長老迦葉在阿難前說法，如販針兒至針師門求欲賣針，終不可售。迦葉亦爾，在阿難前而說於法。迦葉天耳遙聞，語阿難言：何足可怪？迦葉于比丘尼前作師子吼，從座而起即還所止。」今文從「迦葉語尼言」去文，即迦葉師子吼文也。又《別譯阿含》乞食法，從家至家不足便止。有云：至七家，不足便止。「四大弟子」者，迦葉、賓頭盧、羅云、軍屠缽漢。文列七大，若並本族大及諸天戀慕為慈悲大，合為九大。若以此為四悉者，姓及舍受即世界；三行大即為人，聞名睹行皆生善；故第四印可即是對治，以佛印可息疑怪故；位與慈悲即第一義，見理入位故。集法持法併入位之功。集法中引肇公者，明集法功多。又文中「位大」者，不獨論無學位也，以德高望重所掌職大。「云云」者，因緣縱多併爲四悉攝盡。
次約教中先約事
【現代漢語翻譯】 現代漢語譯本 『禪及以無漏』，指通過禪定和無漏智慧，能夠很好地辨別戒律，使戒法圓滿具足，因此各種事務都能順利進行，不會倒退。「文陀竭王（Vadhaghata Raja）」指的是頂生王。「天人咸等」的意思是，《增一阿含經》中記載：『迦葉（Kasyapa）聽到天人稱佛為老師，便起身觸控佛的腳說：佛是我的老師，我是弟子。』 『又迦葉』以下的內容，如《別譯阿含經》第二十卷所說：『佛陀在迦蘭陀（Kalandaka），迦葉（Kasyapa）與阿難（Ananda）一同入城乞食。阿難（Ananda）說：時間還沒到，我們先去比丘尼（bhiksuni）的精舍。迦葉（Kasyapa）聽從了他的話。眾比丘尼（bhiksuni）遠遠地看見他們來了，歡喜地鋪設座位。迦葉（Kasyapa）隨即為比丘尼（bhiksuni）說法。當時，偷罹難陀（Thullananda）心中不悅，私下說：長老迦葉（Kasyapa）在阿難（Ananda）面前說法，就像販賣針的人到針匠的門前想要賣針，終究是賣不出去的。迦葉（Kasyapa）也是這樣，在阿難（Ananda）面前說法。迦葉（Kasyapa）用天耳聽到了這些話，對阿難（Ananda）說：這有什麼奇怪的呢？』迦葉（Kasyapa）在比丘尼（bhiksuni）面前作獅子吼，從座位上站起來，回到自己住的地方。』現在這段文字從『迦葉（Kasyapa）對比丘尼（bhiksuni）說』開始，就是迦葉（Kasyapa）獅子吼的內容。 另外，《別譯阿含經》中關於乞食的規定是，從一家到另一家，如果不夠就停止。有人說：到七家，如果不夠就停止。「四大弟子」指的是迦葉（Kasyapa）、賓頭盧（Pindola）、羅云（Rahula）、軍屠缽漢（Kundadhana）。文中列舉了七大，如果加上本族的大和諸天戀慕的慈悲大，合起來就是九大。如果用這九大來對應四悉檀，姓氏和接受供養就是世界悉檀；三行大就是為人悉檀，聽到名字、看到行為都能生起善心；所以第四印可就是對治悉檀，因為佛的印可可以消除疑惑和怪異；地位和慈悲就是第一義悉檀，因為見到真理才能進入地位。集法和持法都屬於進入地位的功德。集法中引用肇公的說法，是爲了說明集法的功德很多。另外，文中說的『位大』，不僅僅是指無學位的聖者，而是指那些德高望重、所掌管的職務很大的人。「云云」的意思是，各種因緣雖然很多，都可以被四悉檀所涵蓋。 接下來從教義方面，先從事情方面來分析。
【English Translation】 English version 'Chan and non-outflow' refers to the ability to discern precepts well through meditation and non-outflow wisdom, so that the precepts are complete and sufficient, and therefore all affairs can proceed smoothly without regression. 'Vadhaghata Raja (文陀竭王)' refers to King Jatasatru. 'Heavenly beings are all equal' means that the Ekottara Agama (增一阿含經) says: 'Kasyapa (迦葉) heard the heavenly beings calling the Buddha his teacher, so he got up and touched the Buddha's feet, saying: The Buddha is my teacher, and I am his disciple.' The content below 'Also Kasyapa (又迦葉)' is as stated in the Miscellaneous Agama Sutra (別譯阿含經), volume 20: 'The Buddha was in Kalandaka (迦蘭陀), and Kasyapa (迦葉) and Ananda (阿難) entered the city together to beg for food. Ananda (阿難) said: The time has not yet arrived, let us first go to the nunnery (bhiksuni精舍). Kasyapa (迦葉) listened to him. The nuns (bhiksuni) saw them coming from afar and joyfully spread out the seats. Kasyapa (迦葉) then preached the Dharma to the nuns (bhiksuni). At that time, Thullananda (偷罹難陀) was unhappy and said privately: Elder Kasyapa (迦葉) is preaching the Dharma in front of Ananda (阿難), like a needle seller who comes to the door of a needle maker wanting to sell needles, but ultimately cannot sell them. Kasyapa (迦葉) is also like this, preaching the Dharma in front of Ananda (阿難). Kasyapa (迦葉) heard these words with his heavenly ear and said to Ananda (阿難): What is so strange about this?' Kasyapa (迦葉) roared like a lion in front of the nuns (bhiksuni), got up from his seat, and returned to his dwelling place.' Now this passage, starting from 'Kasyapa (迦葉) said to the nuns (bhiksuni),' is the content of Kasyapa's (迦葉) lion's roar. In addition, the rules for begging for food in the Miscellaneous Agama Sutra (別譯阿含經) are that if it is not enough from one house to another, stop. Some say: Go to seven houses, and if it is not enough, stop. The 'Four Great Disciples' refers to Kasyapa (迦葉), Pindola (賓頭盧), Rahula (羅云), and Kundadhana (軍屠缽漢). The text lists seven great ones. If we add the greatness of the clan and the great compassion of the heavenly beings, it adds up to nine great ones. If we use these nine great ones to correspond to the four siddhantas, then the surname and receiving offerings are the world siddhanta; the three great practices are the individual siddhanta, and hearing the name and seeing the behavior can generate good thoughts; therefore, the fourth approval is the corrective siddhanta, because the Buddha's approval can eliminate doubts and strangeness; position and compassion are the ultimate meaning siddhanta, because seeing the truth can enter the position. Gathering the Dharma and upholding the Dharma both belong to the merit of entering the position. Quoting Zhao Gong's statement in the collection of Dharma is to illustrate that the merit of collecting the Dharma is great. In addition, the 'great position' mentioned in the text refers not only to the Arhats, but to those who are highly respected and hold great responsibilities. 'Etc.' means that although there are many causes and conditions, they can all be encompassed by the four siddhantas. Next, from the perspective of doctrine, we will first analyze it from the perspective of events.
境，次「且約」下乃約諦觀以分教別。事境中雲「離五怖」者，王、賊、水、火、惡子。「二是衣」等者，從初次第以數對之，但文中闕次第乞。下之三教並以初事為境，說者須委。解十二頭陀各作八十八使、三十七品等，頭陀既爾，況余劣行。忝預道流，聞此勝法而不自省心行耶？「相似相續」者，唸唸生滅迷謂相續，凡夫不了妄謂為常。三受俱苦，適意之受其實苦也。動非自在，動故無我。通教者，事境指前，但約行相以辨諦觀，亦應可見。別教，法身為所依者，期心法身修二德故。文后「云云」者，不委明橫豎位位抖擻，別位橫豎自他門戶不可卒備故也。圓教既云住處即二，驗知即是本有三德，修得亦然。「一即一切」等者，不出三德：一即一切行，衣也；一切即一慧，食也；非一非一切身，處也。「云云」者，未明行相，且對頭陀。
約本跡中雲「舍法愛」者，既云與如來同得，即舍真似兩愛也。乃至隨在何地，地地離愛，故論久本本地三德，跡示五味頭陀事中衣等。凡釋本跡大旨，如前明數中辨。
「觀」下「云云」者，亦不暇具述諸觀次第。圓頭陀者，正當不生不生之三德也。故下三人復對三德，其理宛同。
「剎」者，應云剎摩，此云田，即一佛所王土也。今名「剎柱」者，表田域
【現代漢語翻譯】 現代漢語譯本： 關於『境』，在『且約』之後，是依據諦觀來區分教義的差別。在事境中提到的『離五怖』，指的是國王、盜賊、水災、火災和惡子這五種怖畏。『二是衣』等，是從最初開始依次用數字來對應，但文中缺少了乞食的次第。下面的三種教義都以最初的事相為境界，解說的人需要詳細說明。解釋十二頭陀行各自對應八十八使、三十七品等，頭陀行尚且如此，更何況其他低劣的修行。忝列于修行人之中，聽到這種殊勝的佛法卻不反省自己的心行嗎？『相似相續』，指的是念念生滅，迷惑地認為它是相續不斷的，凡夫不瞭解真相，錯誤地認為它是永恒不變的。三種感受都是苦的，適意的感受實際上也是苦的。動不是自在的，因為動所以無我。通教，事境指的是前面所說的，只是依據行相來辨別諦觀，也應該可以理解。別教，法身是所依，是因為期望以法身來修習二德。文后的『云云』，沒有詳細說明橫向和縱向的位次，各個位次的橫向和縱向、自身和他人的門徑無法一下子完備說明。圓教既然說住處就是二，驗證可知這就是本有的三德，修得也是如此。『一即一切』等，沒有超出三德的範圍：一即一切行，指的是衣；一切即一慧，指的是食；非一非一切身，指的是處。『云云』，沒有說明行相，暫且對應頭陀行。
關於本跡，其中提到『舍法愛』，既然說與如來一同獲得，就是捨棄真實和相似兩種愛。乃至無論身在何處，處處都遠離愛，所以論述長久以來的本地三德，在跡象上顯示五味頭陀行中的衣等。凡是解釋本跡的大旨，如同前面在明數中辨析的那樣。
在『觀』之後的『云云』，也沒有時間詳細敘述各種觀行的次第。圓頭陀行，正對應著不生不滅的三德。所以下面的三個人又對應著三德，其中的道理完全相同。
『剎』，應該說是剎摩（kshetra），這裡翻譯為田，指的是一佛所統治的國土。現在稱為『剎柱』，是用來表示田地的範圍。 English version: Regarding '境' (realm), after '且約' (and approximately), it is based on諦觀 (truthful observation) to distinguish the differences in teachings. In the事境 (realm of affairs), '離五怖' (separation from the five fears) refers to the five fears of king, thief, water, fire, and evil son. '二是衣' (two are clothing) and so on, are sequentially matched with numbers from the beginning, but the text lacks the order of begging for food. The following three teachings all take the initial affairs as the realm, and the explainer needs to explain in detail. Explaining that the twelve dhuta practices each correspond to eighty-eight bonds, thirty-seven factors of enlightenment, etc., if dhuta practice is like this, how much more so are other inferior practices. Being among the practitioners, how can one not reflect on one's own mind and actions upon hearing this supreme Dharma? '相似相續' (similar continuity) refers to the continuous arising and ceasing of thoughts, mistakenly believing it to be continuous, and ordinary people do not understand the truth, mistakenly believing it to be eternal. All three feelings are suffering, and the pleasant feeling is actually suffering. Movement is not self-existent, and because of movement, there is no self. The common teaching, the realm of affairs refers to what was said before, but it is based on the characteristics of practice to distinguish truthful observation, which should also be understandable. The distinctive teaching, the Dharmakaya is what is relied upon, because it is hoped to cultivate the two virtues with the Dharmakaya. The '云云' (and so on) after the text does not explain in detail the horizontal and vertical positions, and the horizontal and vertical positions of each position, and the paths of oneself and others cannot be fully explained all at once. Since the perfect teaching says that the dwelling place is two, it is verified that this is the inherent three virtues, and cultivation is also the same. '一即一切' (one is all) and so on, does not go beyond the scope of the three virtues: one is all practices, referring to clothing; all is one wisdom, referring to food; non-one and non-all body, referring to dwelling. '云云' (and so on) does not explain the characteristics of practice, and temporarily corresponds to the dhuta practices.
Regarding the original and manifested, it mentions '舍法愛' (abandoning love for the Dharma), since it is said to be obtained together with the Tathagata, it is abandoning both true and similar love. Even wherever one is, one is away from love in every place, so it discusses the three virtues of the original ground for a long time, and shows the clothing and so on in the five flavors of dhuta practice in the manifested traces. In general, the main purpose of explaining the original and manifested is like the analysis in the previous explanation of numbers.
After '觀' (contemplation), '云云' (and so on) also does not have time to describe the order of various contemplations in detail. The perfect dhuta practice corresponds to the three virtues of non-arising and non-ceasing. Therefore, the following three people also correspond to the three virtues, and the principle is exactly the same.
'剎' (kshetra) should be said to be剎摩 (kshetra), which is translated here as field, referring to the territory ruled by a Buddha. The current name '剎柱' (kshetra pillar) is used to indicate the scope of the field.
【English Translation】 Regarding '境' (jing, realm), after '且約' (qie yue, approximately), it is based on '諦觀' (di guan, truthful observation) to distinguish the differences in teachings. In the '事境' (shi jing, realm of affairs), '離五怖' (li wu bu, separation from the five fears) refers to the five fears of king, thief, water, fire, and evil son. '二是衣' (er shi yi, two are clothing) and so on, are sequentially matched with numbers from the beginning, but the text lacks the order of begging for food. The following three teachings all take the initial affairs as the realm, and the explainer needs to explain in detail. Explaining that the twelve dhuta practices each correspond to eighty-eight bonds, thirty-seven factors of enlightenment, etc., if dhuta practice is like this, how much more so are other inferior practices. Being among the practitioners, how can one not reflect on one's own mind and actions upon hearing this supreme Dharma? '相似相續' (xiang si xiang xu, similar continuity) refers to the continuous arising and ceasing of thoughts, mistakenly believing it to be continuous, and ordinary people do not understand the truth, mistakenly believing it to be eternal. All three feelings are suffering, and the pleasant feeling is actually suffering. Movement is not self-existent, and because of movement, there is no self. The common teaching, the realm of affairs refers to what was said before, but it is based on the characteristics of practice to distinguish truthful observation, which should also be understandable. The distinctive teaching, the Dharmakaya is what is relied upon, because it is hoped to cultivate the two virtues with the Dharmakaya. The '云云' (yun yun, and so on) after the text does not explain in detail the horizontal and vertical positions, and the horizontal and vertical positions of each position, and the paths of oneself and others cannot be fully explained all at once. Since the perfect teaching says that the dwelling place is two, it is verified that this is the inherent three virtues, and cultivation is also the same. '一即一切' (yi ji yi qie, one is all) and so on, does not go beyond the scope of the three virtues: one is all practices, referring to clothing; all is one wisdom, referring to food; non-one and non-all body, referring to dwelling. '云云' (yun yun, and so on) does not explain the characteristics of practice, and temporarily corresponds to the dhuta practices. Regarding the original and manifested, it mentions '舍法愛' (she fa ai, abandoning love for the Dharma), since it is said to be obtained together with the Tathagata, it is abandoning both true and similar love. Even wherever one is, one is away from love in every place, so it discusses the three virtues of the original ground for a long time, and shows the clothing and so on in the five flavors of dhuta practice in the manifested traces. In general, the main purpose of explaining the original and manifested is like the analysis in the previous explanation of numbers. After '觀' (guan, contemplation), '云云' (yun yun, and so on) also does not have time to describe the order of various contemplations in detail. The perfect dhuta practice corresponds to the three virtues of non-arising and non-ceasing. Therefore, the following three people also correspond to the three virtues, and the principle is exactly the same. '剎' (cha, kshetra) should be said to be '剎摩' (cha mo, kshetra), which is translated here as field, referring to the territory ruled by a Buddha. The current name '剎柱' (cha zhu, kshetra pillar) is used to indicate the scope of the field.
故，故諸經中多雲「表剎」。若欲明四悉者，初是世界，族姓住處不同故；「毗婆尸」下為人也，共立剎柱以為善因；「佛作」下是對治，見佛即能除惡故也；「佛即語云」下第一義，能于小乘見真理故。「佛作十神變」者，文中一往且列十事，然《律》、《論》文不專此十。又文中雖列，事未委悉，《增一》、《瑞應》廣明其事，今略出之使文可見。《增一》云：「佛入迦葉窟，毒龍放火等，佛收毒龍住于缽內，至迦葉所。迦葉請住，三月供養。時至請食，佛言：前去。便往閻浮樹取閻浮果。乃至云：沙門雖神不如我道真。次往東弗婆提，取毗梨勒果；次往瞿耶尼，取呵梨勒果；次往郁單越，取自然粳糧(皆如前云沙門等)。又于閻浮提，取呵摩勒果。欲作大祀，五百弟子欲破薪斧舉不下，迦葉問佛，佛言：欲得下耶？斧即下。下又不舉(如前)。欲然火，火不然；欲滅火，火不滅(如前)。迦葉念欲大祀，必有諸王貴人來，瞿曇端正，若人見者令我失利；若明日不來我則大幸。佛知已，且往北方取粳糧，瞿耶尼取乳汁，往阿耨池食。暮還石窟中，迦葉問：昨何不來？佛言：我知汝心，我不來。具為說前事。又因四天王來聽法夜有光明，明日問佛，佛具為說。次帝釋、梵王來亦爾。迦葉問：能令我祖父來聽法不？佛
【現代漢語翻譯】 現代漢語譯本 因此，許多經書中都說『表剎』（表示佛塔）。如果要明白四悉檀（四種成就），首先是世界悉檀（因眾生）族姓住處不同；『毗婆尸』（Vipasyin，過去七佛之一）以下是為人悉檀，共同豎立剎柱作為善因；『佛作』以下是對治悉檀，見到佛就能消除惡業的緣故；『佛即語云』以下是第一義悉檀，能在小乘教法中見到真理的緣故。 『佛作十神變』，文中只是簡單地列舉了十件事，然而《律》、《論》中的說法並不侷限於這十件事。而且文中雖然列舉了，但事情的詳細情況並不清楚，《增一阿含經》、《瑞應本起經》中詳細地說明了這些事，現在簡略地摘錄出來，使文義可以理解。《增一阿含經》說：『佛陀進入迦葉（Kasyapa，人名，信奉火教）的石窟，毒龍（Naga，蛇神）放出火焰等等，佛陀收伏毒龍，讓它住在缽中，到了迦葉那裡。迦葉請求佛陀住下，供養三個月。到了吃飯的時候，迦葉請佛陀去吃飯，佛陀說：往前去。』便前往閻浮樹（Jambudvipa，樹名）取閻浮果（Jambu，果名）。乃至說：『沙門（Sramana，出家人）雖然有神通，不如我的道真實。』接著前往東弗婆提（Purvavideha，四大部洲之一），取毗梨勒果（Vilanga，果名）；接著前往瞿耶尼（Godaniya，四大部洲之一），取呵梨勒果（Haritaki，果名）；接著前往郁單越（Uttarakuru，四大部洲之一），取自然粳糧（Sali，稻米，未經耕種而自然生長的稻米）（都像前面說的那樣說沙門等）。又在閻浮提（Jambudvipa，四大部洲之一），取呵摩勒果（Amalaka，果名）。 （迦葉）想要舉行大的祭祀，五百弟子想要劈柴，斧頭舉不起來，迦葉問佛陀，佛陀說：想要斧頭落下嗎？斧頭就落下了。落下後又舉不起來（像前面一樣）。想要點火，火點不燃；想要滅火，火滅不掉（像前面一樣）。迦葉心想，想要舉行大的祭祀，必定有諸王貴人來，瞿曇（Gotama，釋迦牟尼佛的姓）相貌端正，如果有人見到他，會讓我失去利益；如果明天不來，我就太幸運了。佛陀知道后，就前往北方取粳糧，在瞿耶尼取乳汁，到阿耨達池（Anavatapta，湖名）食用。傍晚回到石窟中，迦葉問：昨天為什麼沒來？佛陀說：我知道你的心思，我不來。』詳細地說了前面的事。又因為四大天王（Caturmaharajika，佛教的護法神）來聽法，夜晚有光明，第二天問佛陀，佛陀詳細地說了這件事。接著帝釋（Sakra，忉利天主）、梵王（Brahma，色界天主）來也是這樣。迦葉問：能讓我的祖父來聽法嗎？佛陀
【English Translation】 English version Therefore, many sutras say 'dhvaja-agra' (pinnacle finial). If you want to understand the four siddhantas (four kinds of accomplishments), the first is the world siddhanta (because of beings') different clans and dwelling places; 'Vipasyin' (one of the past seven Buddhas) below is the individual siddhanta, jointly erecting a pinnacle finial as a good cause; 'Buddha's action' below is the antidote siddhanta, seeing the Buddha can eliminate evil karma; 'The Buddha then said' below is the ultimate meaning siddhanta, being able to see the truth in the Hinayana teachings. 'The Buddha performs ten miraculous transformations', the text simply lists ten things, but the statements in the Vinaya and Shastras are not limited to these ten things. Moreover, although the text lists them, the details of the events are not clear. The Ekottara Agama Sutra and the Sutra of Auspicious Responses explain these things in detail. Now, I will briefly extract them to make the meaning of the text understandable. The Ekottara Agama Sutra says: 'The Buddha entered Kasyapa's (a person's name, who believed in fire worship) stone cave, the poisonous dragon (Naga, snake god) released flames, etc. The Buddha subdued the poisonous dragon and let it live in the bowl, and went to Kasyapa. Kasyapa asked the Buddha to stay and made offerings for three months. When it was time to eat, Kasyapa invited the Buddha to eat, and the Buddha said: Go ahead.' Then he went to the Jambudvipa (name of a continent) to pick Jambu fruits (name of a fruit). And even said: 'Sramana (a monk) although has supernatural powers, is not as true as my path.' Then he went to Purvavideha (one of the four great continents) to pick Vilanga fruits (name of a fruit); then he went to Godaniya (one of the four great continents) to pick Haritaki fruits (name of a fruit); then he went to Uttarakuru (one of the four great continents) to pick naturally grown Sali rice (rice that grows naturally without cultivation) (all like the previous saying about Sramana, etc.). Also in Jambudvipa (one of the four great continents), he picked Amalaka fruits (name of a fruit). (Kasyapa) wanted to hold a large sacrifice, and five hundred disciples wanted to chop firewood, but the axe could not be lifted. Kasyapa asked the Buddha, and the Buddha said: Do you want the axe to fall? The axe fell. After falling, it could not be lifted again (like before). Wanting to light a fire, the fire could not be lit; wanting to extinguish the fire, the fire could not be extinguished (like before). Kasyapa thought, wanting to hold a large sacrifice, there must be kings and nobles coming. Gotama (Sakyamuni Buddha's surname) has a dignified appearance. If someone sees him, it will cause me to lose benefits; if he doesn't come tomorrow, I will be very lucky. After the Buddha knew, he went to the north to pick Sali rice, took milk in Godaniya, and ate it at Anavatapta Lake (name of a lake). In the evening, he returned to the stone cave. Kasyapa asked: Why didn't you come yesterday? The Buddha said: I know your thoughts, I didn't come.' He explained the previous events in detail. Also, because the Four Heavenly Kings (Caturmaharajika, Buddhist guardian deities) came to listen to the Dharma, there was light at night. The next day, he asked the Buddha, and the Buddha explained the matter in detail. Then Sakra (ruler of the Trayastrimsa Heaven) and Brahma (ruler of the Form Realm Heaven) came as well. Kasyapa asked: Can you let my grandfather come to listen to the Dharma? The Buddha
便令來(云云)。恒水卒長，迦葉恐佛為水所溺，使弟子往看，水不沒足，在水上行(如前)。佛言：汝是盲人，目無所睹如是神變，固云道真。佛云：汝能水上行不？今方共水上行(云云)。汝若不捨邪見，令汝長劫受苦。聞已頭面禮佛求悔，乃告弟子：合隨所宜，我師世尊。語弟子言：我見降龍時已有心歸佛。乃至五百弟子皆聞善來得成沙門果，並以術具投之於水，隨流而下。二弟復有五百弟子，見火具下(云云)。亦皆善來以成沙門。佛欲至迦毗羅衛，問佛：何以至彼？佛言：一切諸佛俱有五事，一轉法輪，二為父說法，三為母說法，四當導凡夫立菩薩行，五授菩薩記。是以至彼為父說法。父王因令千釋出家，以自圍繞。」
約教者，亦應具列四教解三人行德，而列五味者，味攝教故。約本跡中以三人對三德者，圓德必一人具三，但一人偏從所表一德為名，既是共表體同性一故也。觀中亦爾，初得中道、次遮邊倒、后照邊諦，故知三德即不思議圓無生也。
釋舍利子引《生經》等，亦具四悉，初是世界，以明宿世及胎中故；「難陀」下生善，以令國人生信及見頞鞞能生善故；「調達」下對治，能治調達及度差故；「中含」下第一義，嘆與佛等故。「昔者」等者，彼經五卷，出第一卷，今更略出令文
【現代漢語翻譯】 現代漢語譯本：於是（佛）就讓人把（迦葉）叫來。（之前）恒河的官長迦葉，擔心佛會被水淹沒，派弟子前去檢視，（發現）水沒有沒過佛的腳，佛在水上行走（和之前一樣）。佛說：『你真是個瞎子，眼睛看不到這樣的神變，還固執地說你的道是真的。』佛問：『你能在水上行走嗎？』現在我們一起在水上行走。（如果）你不捨棄邪見，會讓你長久地遭受痛苦。』（迦葉）聽了之後，頭面觸地禮拜佛陀，請求懺悔，然後告訴弟子們：『都應該聽從安排，我的老師是世尊。』（迦葉）告訴弟子們說：『我看到降龍的時候，就已經有歸順佛的心了。』乃至五百弟子都聽聞了『善來』（的教誨），得以成就沙門果位，並將他們的法術器具投入水中，隨水流而下。迦葉的兩個弟弟又有五百弟子，看到火具（投入水中，隨水流而下）。也都聽聞了『善來』（的教誨）而成就沙門。（之後）佛想要去迦毗羅衛（Kapilavastu，釋迦牟尼佛的故鄉），（弟子）問佛：『為什麼要到那裡去？』佛說：『一切諸佛都有五件事要做：一是轉法輪（Dharmacakra，宣講佛法），二是為父親說法，三是為母親說法，四是引導凡夫確立菩薩行（Bodhisattva path），五是為菩薩授記（bestowing predictions of Buddhahood）。因此到那裡去是爲了給父親說法。』父王因此讓一千釋迦族人出家，來圍繞自己。 關於教義的分類，也應該完整地列出四教（Four Teachings）來解釋三人（Three Persons）的修行功德，而列出五味（Five Flavors）是因為五味涵蓋了教義。在本跡論（Original and Manifest Traces）中，用三人對應三德（Three Virtues），是因為圓滿的功德必然一人具備三德，但一個人偏重於所表現的一種功德而得名，既然是共同表現本體同一的性質，也是一樣的。觀（Contemplation）中也是如此，最初得到中道（Middle Way），其次遮止偏頗顛倒，最後照亮偏頗的真諦，所以知道三德就是不可思議的圓滿無生（non-origination）。 解釋舍利子（Sariputra，佛陀十大弟子之一）引用《生經》等，也具備四悉檀（Four kinds of Understanding），最初是世界悉檀（Understanding of the World），用來說明宿世（past lives）和胎中（in the womb）的情況；『難陀（Nanda，佛陀的堂弟）』以下是生善悉檀（Understanding of Generating Good），用來讓國人生起信心以及看到頞鞞（Arbuda hell，地獄名）能夠產生善；『調達（Devadatta，佛陀的堂兄）』以下是對治悉檀（Understanding of Antidote），能夠對治調達以及度化差錯；『中含』以下是第一義悉檀（Understanding of the Highest Truth），讚歎（舍利子）與佛相等。『昔者』等，那部經有五卷，出自第一卷，現在更加簡略地摘錄出來，使文字更加...
【English Translation】 English version: Thereupon, (the Buddha) ordered (someone) to summon (Kashyapa). The chief officer of the Ganges River, Kashyapa, fearing that the Buddha would be drowned by the water, sent his disciples to check. (They found that) the water did not submerge the Buddha's feet, and the Buddha was walking on the water (as before). The Buddha said, 'You are truly blind, your eyes cannot see such miraculous transformations, yet you stubbornly claim that your path is the true one.' The Buddha asked, 'Can you walk on water?' Now, let us walk on the water together. (If) you do not abandon your heretical views, it will cause you to suffer for a long time.' After hearing this, (Kashyapa) prostrated himself before the Buddha, repenting, and then told his disciples, 'You should all follow the arrangements, my teacher is the World-Honored One.' (Kashyapa) told his disciples, 'When I saw the subduing of the dragon, I already had the intention to return to the Buddha.' Consequently, all five hundred disciples heard the teaching of 'Welcome' (Ehi Bhikkhu, the Buddha's way of ordaining disciples), and were able to attain the fruit of a Shramana (monk), and threw their magical implements into the water, letting them flow downstream. Kashyapa's two younger brothers also had five hundred disciples, who saw the fire implements (thrown into the water, flowing downstream). They also heard the teaching of 'Welcome' and became Shramanas. (Afterward) the Buddha wanted to go to Kapilavastu (Kapilavastu, the Buddha's birthplace), (a disciple) asked the Buddha, 'Why do you want to go there?' The Buddha said, 'All Buddhas have five things to do: first, to turn the Dharma wheel (Dharmacakra, to preach the Dharma), second, to preach the Dharma for their father, third, to preach the Dharma for their mother, fourth, to guide ordinary people to establish the Bodhisattva path (Bodhisattva path), and fifth, to bestow predictions of Buddhahood (bestowing predictions of Buddhahood) on Bodhisattvas. Therefore, going there is to preach the Dharma for my father.' The father-king therefore allowed a thousand Shakya clan members to renounce their homes and surround himself. Regarding the classification of teachings, one should also fully list the Four Teachings (Four Teachings) to explain the merits of the practice of the Three Persons (Three Persons), and listing the Five Flavors (Five Flavors) is because the Five Flavors encompass the teachings. In the Treatise on Original and Manifest Traces (Original and Manifest Traces), using the Three Persons to correspond to the Three Virtues (Three Virtues) is because perfect merit necessarily means that one person possesses all three virtues, but one person is named according to the virtue that they emphasize, since they are jointly expressing the same nature of the essence. It is also the same in Contemplation (Contemplation), initially obtaining the Middle Way (Middle Way), then preventing biased inversions, and finally illuminating the biased truth, so it is known that the Three Virtues are the inconceivable, perfect non-origination (non-origination). Explaining Shariputra's (Sariputra, one of the Buddha's ten great disciples) citation of the 'Birth Sutra' etc., also possesses the Four kinds of Understanding (Four kinds of Understanding), initially the Understanding of the World (Understanding of the World), used to explain the circumstances of past lives (past lives) and in the womb (in the womb); 'Nanda (Nanda, the Buddha's cousin)' below is the Understanding of Generating Good (Understanding of Generating Good), used to make the people of the country generate faith and to see that Arbuda hell (Arbuda hell, name of a hell) can generate good; 'Devadatta (Devadatta, the Buddha's cousin)' below is the Understanding of Antidote (Understanding of Antidote), able to counteract Devadatta and transform errors; 'Middle Length Discourses' below is the Understanding of the Highest Truth (Understanding of the Highest Truth), praising (Sariputra) as equal to the Buddha. 'In the past' etc., that sutra has five volumes, from the first volume, now more briefly excerpted to make the text more...
可見。彼釋著我所中雲：「昔無數劫，甥舅俱為官御織師，見藏中好物便生貪心，即共議云：吾等織作勤苦，具知藏物好醜，寧可共取用解貧乏。後人定間盜得無貲。監覺白王(下如疏文)。后時復來，甥語舅言：舅年衰弱恐為守者所得，令從地窟卻入，如他人見，我力強壯便能濟舅。果如甥言，甥知不濟恐明人識，輒截頭留身而去。王令棄屍(如疏)。王令微伺，伺之不密，甥因教童兒執火舞戲猥鬧投火，伺者不覺(如疏)。王復出女嚴飾璣珠，安置房舍于大水邊(如疏)。王先教女(如疏)，女執其衣，其曰：用執衣為？汝執我手。其甥兇黠先備死人(如疏)。王曰：如此方便無雙，當奈之何？女妊娠十月，生男端正，使乳母抱周遍國界，令有鳴者捉之。終日不獲。甥為餅師住爐下，小兒啼哭，餅師與餅而鳴。乳母白王。王云：何不縛來？乳母曰：兒饑，餅師與餅，不意是賊。王又令如近兒者捉來。甥又沽醇酒，喚乳母及伺者飲，伺者大醉，盜兒而去(如疏)。前後各二百五十騎，甥在中央不下，王因往入騎中捉之，云：汝是前盜不？前後捉汝何不得耶？稽首答曰：乞此余命。王曰：卿聰黠天下無雙，隨卿所愿(如疏)。」「兼則相不祥」者，在道以相則之，所則之相凡屬己者皆悉不祥。「師事沙然梵志」等者，
《增一》云：「舍利子與目連二人求道無克，乃問師。師云：我自歷年求道無克，為道無耶？他日師疾，舍利弗在頭，目連在腳，命欲終時乃笑，二人俱問笑意(如疏)。二人筆受(如疏)，由是發誓，若得甘露必與共嘗。」「中含第二至寧可盡」者，彼《七車喻經》云：「舍利子見滿慈子」(如疏)彼第二〈七法品〉中，廣述緣起。言「生處安居」者，經云「生地」，即本生處也。生處諸比丘白佛，稱說滿慈子等(如疏)。「白晢」(音析)光悅也。若析音，美色也。二義俱通。「戒凈」等者，準《凈名疏》云，戒凈者正語、業、命，心凈者正精進、念、定，見凈者正見、正思惟，斷疑凈者是見道。知道非道凈者亦名分別凈，道跡知見凈者亦名行凈，此二是修道。道跡智斷凈亦名涅槃凈，即無學道。至約教中方分教別，后二須用同體見思，此以「有餘稱無餘」者，七凈始從事戒終至智斷皆是有餘，報終入滅方證無餘。七凈乃是無餘之門，若即以七凈為無餘者，故知乃以有餘稱無餘耳。無餘必假七凈方至，故云離七亦無。「拘薩羅」者，舍衛。「婆雞帝」者，地名，未知里數。「作師子吼」者，《雜含．舍利子師子吼經》中，佛說一句義，三問身子，三不能答。佛少開已入于靜室，舍利子集諸比丘，語言：佛未示我事
【現代漢語翻譯】 現代漢語譯本 《增一阿含經》中記載：『舍利子（Śāriputra，智慧第一）和目連（Mahāmaudgalyāyana，神通第一）二人尋求佛道卻無法突破，於是請教他們的老師。老師說：我多年來尋求佛道也無法突破，難道佛道不存在嗎？』後來老師生病，舍利弗在床頭，目連在床尾照顧。老師臨終時忽然笑了，二人一起詢問笑的原因（如疏中解釋）。二人將老師的話記錄下來（如疏中解釋），因此發誓，如果得到甘露（amṛta，不死之藥，比喻佛法）必定一起分享。 『《中阿含經》第二篇乃至《寧可盡經》』，指的是《七車經》。經中說：『舍利子見到滿慈子（Pūrṇa Maitrāyaṇīputra，說法第一）』（如疏中解釋）。《七法品》中，詳細闡述了緣起（pratītyasamutpāda，十二因緣）。 說到『生處安居』，經中說『生地』，就是指本來的出生地。出生地的比丘們向佛陀稟報，稱讚滿慈子等人（如疏中解釋）。 『白晢』（xī 音）是光亮悅目的意思。如果讀作『析』音，則是指美好的顏色。兩種解釋都說得通。 『戒凈』等，根據《維摩經疏》的解釋：戒凈是指正語、正業、正命；心凈是指正精進、正念、正定；見凈是指正見、正思惟；斷疑凈是指見道（darśanamārga，證悟真理的道路）；知道非道凈也稱為分別凈；道跡知見凈也稱為行凈，這兩種是修道（bhāvanāmārga，通過修行來完善自己）；道跡智斷凈也稱為涅槃凈，也就是無學道（aśaikṣamārga，不再需要學習的境界）。 至於在教義中區分教派，后兩種（道跡知見凈和道跡智斷凈）需要用到同體的見思惑（sākāyadṛṣṭi，對自我的錯誤認知）。這裡用『有餘』來稱呼『無餘』，是因為七凈從開始的從事戒到最後的智斷都是有餘，只有報盡入滅才能證得無餘。七凈是通往無餘涅槃的門徑，如果直接將七凈視為無餘涅槃，那麼就是用有餘來稱呼無餘了。證得無餘涅槃必須依靠七凈才能達到，所以說離開七凈也無法證得無餘涅槃。 『拘薩羅（Kosala）』，指的是舍衛城（Śrāvastī）。『婆雞帝（Bhagavati）』，是地名，不知道具體里數。 『作師子吼』，在《雜阿含經·舍利子師子吼經》中，佛陀說了一句義理，三次問舍利子，舍利子三次都無法回答。佛陀稍微開示后就進入靜室。舍利子召集眾比丘，說：佛陀沒有告訴我這件事。
【English Translation】 English version The Ekottara Agama states: 'Śāriputra (Śāriputra, foremost in wisdom) and Mahāmaudgalyāyana (Mahāmaudgalyāyana, foremost in supernatural powers) sought the path but could not break through, so they asked their teacher. The teacher said: I have sought the path for many years but cannot break through, does the path not exist?' Later, the teacher fell ill, with Śāriputra at the head of the bed and Mahāmaudgalyāyana at the foot. As the teacher was dying, he suddenly laughed, and the two together asked the reason for the laughter (as explained in the commentary). The two recorded the teacher's words (as explained in the commentary), and therefore vowed that if they obtained amṛta (amṛta, the nectar of immortality, a metaphor for the Dharma) they would share it together. 'The second chapter of the Madhyama Agama up to the Nirvedha-bhāgīya Sūtra', refers to the Ratha-vinīta Sūtra. The sutra says: 'Śāriputra saw Pūrṇa Maitrāyaṇīputra (Pūrṇa Maitrāyaṇīputra, foremost in expounding the Dharma)' (as explained in the commentary). In the Saptadharma Sūtra, the principle of dependent origination (pratītyasamutpāda, the twelve links of dependent origination) is explained in detail. Regarding 'dwelling in the place of birth', the sutra says 'birthplace', which refers to the original place of birth. The monks in the birthplace reported to the Buddha, praising Pūrṇa Maitrāyaṇīputra and others (as explained in the commentary). 'Bai Xi' (pronounced xī) means bright and pleasing to the eye. If pronounced 'xi', it refers to beautiful color. Both interpretations are valid. Regarding 'purity of precepts', according to the commentary on the Vimalakīrti Nirdeśa Sūtra: purity of precepts refers to right speech, right action, and right livelihood; purity of mind refers to right effort, right mindfulness, and right concentration; purity of view refers to right view and right thought; purity of overcoming doubt refers to the path of seeing (darśanamārga, the path to realizing the truth); purity of knowing what is the path and what is not is also called purity of discrimination; purity of knowledge and vision of the path is also called purity of practice, these two are the path of cultivation (bhāvanāmārga, perfecting oneself through practice); purity of knowledge and cessation of the path is also called purity of nirvana, which is the path of no more learning (aśaikṣamārga, the state where no more learning is needed). As for distinguishing schools within the teachings, the latter two (purity of knowledge and vision of the path and purity of knowledge and cessation of the path) require the use of the same-body view of the three realms (sākāyadṛṣṭi, the mistaken perception of self). Here, 'with remainder' is used to refer to 'without remainder', because the seven purities from the beginning of engaging in precepts to the final knowledge and cessation are all with remainder, only when the karmic reward is exhausted and one enters extinction can one attain without remainder. The seven purities are the gateway to without remainder nirvana, if one directly regards the seven purities as without remainder nirvana, then it is using with remainder to refer to without remainder. Attaining without remainder nirvana must rely on the seven purities to reach, so it is said that without the seven purities one cannot attain without remainder nirvana. 'Kosala (Kosala)', refers to Śrāvastī (Śrāvastī). 'Bhagavati (Bhagavati)', is a place name, the exact distance is unknown. 'Roaring like a lion', in the Saṃyukta Āgama - Śāriputra's Lion's Roar Sūtra, the Buddha spoke a sentence of meaning, and asked Śāriputra three times, and Śāriputra could not answer three times. The Buddha slightly explained and then entered the quiet room. Śāriputra gathered the monks and said: The Buddha did not show me the matter.
端即不能答，我於七日七夜演其法而不能窮。「佛命目連往祇洹喚身子」等者，佛在阿耨達泉五百比丘俱，阿難侍佛坐金蓮華，七寶為莖，五百皆集。時龍王云：此眾空缺不見舍利弗，愿佛遣一比丘喚。時舍利弗在祇洹補故衣(五納祇是雜色)。舍利弗曰：汝先去至彼，我即來。目連雲：汝神力可勝我耶？乃令前去。目連曰：若不時去，吾捉汝臂將向彼泉。舍利弗言：目連試弄我。舍利弗即解衣帶著地，語目連言：汝能舉此衣帶不？然後捉吾臂將去。於時目連念：舍利弗輕弄於我。目連曰：此必有意事不徒然。申手取帶不動一毫，盡其神力亦不能動。舍利弗取帶系閻浮樹枝令舉，時閻浮提地一切皆動。舍利弗言：目連尚能動閻浮提地，何況此帶？今當系余天下。乃至三天下皆能動之如動輕衣。次系須彌山小千中千大千，皆能動之。是時天地大動，唯佛座及阿耨達池不動。龍王問佛：何故地動？佛答(如疏)。龍王曰：誰神力勝？佛言：舍利弗勝。龍王曰：前何故云目連神通第一？佛言：目連能住一劫，舍利弗住多劫。他云邊際定者，只此定耳。舍利弗入三昧，目連不知名。舍利弗復作是念：目連動于大地，蠕動死者無數，我躬聞佛說如來座者不可移動，今以此帶系之。目連復舉所以不動，今云他方佛座腳小異耳。目連
【現代漢語翻譯】 現代漢語譯本：
如果這樣，我就無法回答了。我用了七天七夜來推演其中的法則，也無法窮盡其理。『佛陀命令目連尊者去祇洹精舍召喚舍利弗』等事情是這樣的：佛陀在阿耨達池，與五百位比丘在一起，阿難尊者侍奉在佛陀身邊，佛陀坐在金蓮花上，蓮花的莖是七寶所成，五百位比丘都聚集在那裡。當時龍王說：『這大眾中空缺，不見舍利弗，希望佛陀派遣一位比丘去召喚他。』當時舍利弗在祇洹精舍縫補舊衣服（五納祇是用各種顏色的布縫製的衣服）。舍利弗說：『你先去到那裡，我隨後就來。』目連說：『你的神力能勝過我嗎？』於是命令舍利弗先去。目連說：『如果現在不去，我就抓住你的手臂將你帶到那個水泉。』舍利弗說：『目連，你試試戲弄我。』舍利弗就解下衣服的帶子放在地上，對目連說：『你能舉起這條衣帶嗎？然後才能抓住我的手臂將我帶走。』當時目連心想：舍利弗輕視戲弄我。目連說：『這必定有什麼用意，不是無緣無故的。』伸出手去拿衣帶，卻紋絲不動，用盡他的神力也不能移動分毫。舍利弗拿起衣帶繫在閻浮樹的樹枝上，一舉之下，整個閻浮提大地都震動起來。舍利弗說：『目連尚且能震動閻浮提大地，何況這條衣帶？現在我將它繫在其他天下。』乃至繫在三個天下，都能像移動輕衣一樣震動它們。接著繫在須彌山、小千世界、中千世界、大千世界，都能震動它們。這時天地大震動，只有佛陀的座位和阿耨達池不動。龍王問佛陀：『為什麼大地震動？』佛陀回答（如經疏所說）。龍王說：『誰的神力更勝一籌？』佛陀說：『舍利弗更勝一籌。』龍王說：『之前為什麼說目連神通第一？』佛陀說：『目連能安住一個劫的時間，舍利弗能安住多個劫的時間。』他們所說的邊際定，指的就是這種定力。舍利弗進入三昧，目連都不知道他的名字。舍利弗又這樣想：目連震動大地，無數的蠕動生物因此死亡，我親自聽佛陀說過如來的座位是不可移動的，現在我用這條帶子繫住它。目連又舉起它，所以不動，現在說其他佛的座位腳略有不同罷了。目連 English version:
'If that's the case, I cannot answer. I spent seven days and seven nights deducing its principles, but I could not exhaust its reasoning.' The matter of 'The Buddha ordered Maudgalyayana (Maudgalyayana) to go to Jetavana (Jetavana, a monastery) to summon Sariputra (Sariputra)' is like this: The Buddha was at Anavatapta Lake (Anavatapta, a lake believed to be the source of four great rivers), with five hundred Bhikkhus (Bhikkhus, monks). Ananda (Ananda) was attending to the Buddha, sitting on a golden lotus flower, the stem of the lotus was made of seven treasures, and all five hundred gathered there. At that time, the Dragon King (Dragon King) said: 'This assembly is incomplete, Sariputra is not seen, I hope the Buddha will send a Bhikkhu to summon him.' At that time, Sariputra was at Jetavana mending old clothes (five-patched robes are made of cloth of various colors). Sariputra said: 'You go there first, I will come later.' Maudgalyayana said: 'Can your spiritual power surpass mine?' So he ordered Sariputra to go first. Maudgalyayana said: 'If you don't go now, I will grab your arm and take you to that spring.' Sariputra said: 'Maudgalyayana, try to play with me.' Sariputra then took off his robe and put the belt on the ground, and said to Maudgalyayana: 'Can you lift this belt? Then you can grab my arm and take me away.' At that time, Maudgalyayana thought: Sariputra is looking down on me and playing with me. Maudgalyayana said: 'This must have some intention, it is not without reason.' He reached out to take the belt, but it did not move at all, and he could not move it even with all his spiritual power. Sariputra picked up the belt and tied it to the branch of a Jambudvipa (Jambudvipa, the continent where humans live) tree, and with one lift, the entire Jambudvipa earth shook. Sariputra said: 'Maudgalyayana can still shake the Jambudvipa earth, let alone this belt? Now I will tie it to other worlds.' Even tied to three worlds, they can be shaken like moving light clothing. Then tied to Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology), small chiliocosm, medium chiliocosm, great chiliocosm, they can all be shaken. At this time, the heavens and the earth shook greatly, only the Buddha's seat and Anavatapta Lake did not move. The Dragon King asked the Buddha: 'Why did the earth shake?' The Buddha answered (as explained in the commentary). The Dragon King said: 'Whose spiritual power is superior?' The Buddha said: 'Sariputra is superior.' The Dragon King said: 'Why did you say that Maudgalyayana's supernatural powers are the best before?' The Buddha said: 'Maudgalyayana can abide for one kalpa (kalpa, an extremely long period of time), Sariputra can abide for many kalpas.' What they call the ultimate limit refers to this kind of samadhi (samadhi, a state of meditative consciousness). Sariputra entered samadhi, and Maudgalyayana did not even know his name. Sariputra thought again: Maudgalyayana shook the earth, and countless crawling creatures died because of it. I personally heard the Buddha say that the seat of the Tathagata (Tathagata, "one who has thus gone", an epithet of the Buddha) is immovable, now I will tie it with this belt. Maudgalyayana lifted it again, so it did not move, now it is said that the feet of other Buddhas' seats are slightly different. Maudgalyayana
【English Translation】 English version:
'If that's the case, I cannot answer. I spent seven days and seven nights deducing its principles, but I could not exhaust its reasoning.' The matter of 'The Buddha ordered Maudgalyayana (Maudgalyayana) to go to Jetavana (Jetavana, a monastery) to summon Sariputra (Sariputra)' is like this: The Buddha was at Anavatapta Lake (Anavatapta, a lake believed to be the source of four great rivers), with five hundred Bhikkhus (Bhikkhus, monks). Ananda (Ananda) was attending to the Buddha, sitting on a golden lotus flower, the stem of the lotus was made of seven treasures, and all five hundred gathered there. At that time, the Dragon King (Dragon King) said: 'This assembly is incomplete, Sariputra is not seen, I hope the Buddha will send a Bhikkhu to summon him.' At that time, Sariputra was at Jetavana mending old clothes (five-patched robes are made of cloth of various colors). Sariputra said: 'You go there first, I will come later.' Maudgalyayana said: 'Can your spiritual power surpass mine?' So he ordered Sariputra to go first. Maudgalyayana said: 'If you don't go now, I will grab your arm and take you to that spring.' Sariputra said: 'Maudgalyayana, try to play with me.' Sariputra then took off his robe and put the belt on the ground, and said to Maudgalyayana: 'Can you lift this belt? Then you can grab my arm and take me away.' At that time, Maudgalyayana thought: Sariputra is looking down on me and playing with me. Maudgalyayana said: 'This must have some intention, it is not without reason.' He reached out to take the belt, but it did not move at all, and he could not move it even with all his spiritual power. Sariputra picked up the belt and tied it to the branch of a Jambudvipa (Jambudvipa, the continent where humans live) tree, and with one lift, the entire Jambudvipa earth shook. Sariputra said: 'Maudgalyayana can still shake the Jambudvipa earth, let alone this belt? Now I will tie it to other worlds.' Even tied to three worlds, they can be shaken like moving light clothing. Then tied to Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology), small chiliocosm, medium chiliocosm, great chiliocosm, they can all be shaken. At this time, the heavens and the earth shook greatly, only the Buddha's seat and Anavatapta Lake did not move. The Dragon King asked the Buddha: 'Why did the earth shake?' The Buddha answered (as explained in the commentary). The Dragon King said: 'Whose spiritual power is superior?' The Buddha said: 'Sariputra is superior.' The Dragon King said: 'Why did you say that Maudgalyayana's supernatural powers are the best before?' The Buddha said: 'Maudgalyayana can abide for one kalpa (kalpa, an extremely long period of time), Sariputra can abide for many kalpas.' What they call the ultimate limit refers to this kind of samadhi (samadhi, a state of meditative consciousness). Sariputra entered samadhi, and Maudgalyayana did not even know his name. Sariputra thought again: Maudgalyayana shook the earth, and countless crawling creatures died because of it. I personally heard the Buddha say that the seat of the Tathagata (Tathagata, "one who has thus gone", an epithet of the Buddha) is immovable, now I will tie it with this belt. Maudgalyayana lifted it again, so it did not move, now it is said that the feet of other Buddhas' seats are slightly different. Maudgalyayana
自念：不于神力有退乎？欲往佛所而問其事。目連舍至世尊所，遙見舍利弗在佛前坐。又念：佛弟子中我神力第一，然今不如舍利弗耶？便往問佛：將無不失神力耶？我前發今在後到。佛言：汝神力不退，但舍利弗所入汝不識耳。龍王聞此甚大歡喜。諸比丘私論：佛弟子中目連神力第一，今不如舍利弗。便於目連起輕薄心。佛告目連：汝現神力。目連禮佛，即于佛前，往東方七恒沙界，佛名奇光，往缽緣上行。彼眾見謂蟲，示彼佛。彼佛云：西方七恒沙界(云云)，彼佛令現神力，莫令諸比丘起輕想。乃至令缽囊盛五百等著梵天，一足蹋梵天、一足蹋須彌，說偈聲滿祇園。諸比丘聞，不知所在。問佛，佛言：在彼界(云云)。諸比丘白佛，令目連歸(云云)。彼比丘欲來，佛令將來，佛為說六界法令還，目連送歸(云云)。
「如般若中說」者，彼經富樓那說破菩提見，故是通意。「諸賢聖自說己法」等者，此中釋通教，因引《般若》共菩薩行必破菩提法輪等見，方名菩薩。故引諸大乘經中凡諸菩薩自說己證，皆為利生或對佛述解，非如凡夫自謂己見而稱己能，故云「妄有所說」。
釋目連中「吉占」等者，父名吉占，其父初生時，相者佔之言吉，因以為名。「目伽略兮度」五字，並是西音，故論第十釋
【現代漢語翻譯】 現代漢語譯本：我心中思忖：我的神通力難道衰退了嗎？我想去佛陀那裡詢問此事。目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）離開后，來到世尊（Bhagavan，對佛陀的尊稱）處，遠遠看見舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）在佛前坐著。我又想：在佛陀的弟子中，我的神通力是第一，但現在不如舍利弗嗎？便前去問佛：難道我失去了神通力嗎？我先前出發，現在反而後到。佛陀說：你的神通力沒有衰退，只是舍利弗所進入的境界你無法識別罷了。龍王聽到這些，非常歡喜。眾比丘私下議論：佛陀的弟子中，目連的神通力第一，現在不如舍利弗。於是對目連產生了輕視之心。佛陀告訴目連：你展示一下你的神通力。目連向佛陀行禮，隨即在佛陀面前，前往東方七個恒河沙數的世界，那裡的佛名為奇光（Amazing Light），在缽的邊緣上行走。那裡的眾生看見，以為是蟲子，告訴了那位佛陀。那位佛陀說：在西方七個恒河沙數的世界（重複之前的內容），那位佛陀讓他展示神通力，不要讓眾比丘產生輕視的想法。乃至讓他用缽囊盛放五百個梵天（Brahma，印度教的創世神），一隻腳踩著梵天，一隻腳踩著須彌山（Mount Sumeru，佛教宇宙觀中的聖山），說法偈的聲音充滿祇園（Jetavana，佛陀常住的精舍）。眾比丘聽見，不知道聲音在哪裡。問佛陀，佛陀說：在那個世界（重複之前的內容）。眾比丘稟告佛陀，讓目連回來（重複之前的內容）。那位比丘想要過來，佛陀讓他過來，佛陀為他說六界法，讓他回去，目連送他回去（重複之前的內容）。 『如般若中說』，是指《般若經》（Prajnaparamita Sutra，大乘佛教的重要經典）中，富樓那（Purna，佛陀十大弟子之一，以善於說法著稱）說破菩提（Bodhi，覺悟）之見，因此是通用的意思。『諸賢聖自說己法』等，這裡解釋通教，因為引用《般若經》與菩薩（Bodhisattva，追求覺悟的修行者）的修行必定要破除菩提法輪等見解，才能稱為菩薩。所以引用各大乘經典中凡是菩薩自己講述自己證悟的境界，都是爲了利益眾生或者對佛陀陳述解釋，不像凡夫自己認為自己有所見解而稱讚自己的能力，所以說是『妄有所說』。 解釋目連中的『吉占』等，是指他的父親名叫吉占，他的父親剛出生時，相面的人占卜說吉利，因此用這個作為名字。『目伽略兮度』五個字，都是西方的發音，所以在《瑜伽師地論》（Yogacarabhumi-sastra）第十卷中解釋。
【English Translation】 English version: I thought to myself: Has my spiritual power declined? I want to go to the Buddha to ask about this matter. Maudgalyayana (one of the ten great disciples of the Buddha, known for his supernatural powers) left and came to the World Honored One (Bhagavan, a respectful title for the Buddha), and saw Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) sitting in front of the Buddha from afar. I also thought: Among the Buddha's disciples, my spiritual power is the first, but now am I inferior to Sariputra? Then I went to ask the Buddha: Have I lost my spiritual power? I set off earlier, but now I arrived later. The Buddha said: Your spiritual power has not declined, but you cannot recognize the realm that Sariputra has entered. The Dragon King was very happy to hear this. The bhikkhus (monks) discussed privately: Among the Buddha's disciples, Maudgalyayana's spiritual power is the first, but now he is inferior to Sariputra. So they developed a contemptuous attitude towards Maudgalyayana. The Buddha told Maudgalyayana: You demonstrate your spiritual power. Maudgalyayana bowed to the Buddha, and immediately in front of the Buddha, went to the east to seven Ganges sand worlds, where the Buddha's name is Amazing Light, and walked on the edge of the bowl. The beings there saw it and thought it was a worm, and told that Buddha. That Buddha said: In the west, there are seven Ganges sand worlds (repeating the previous content), that Buddha asked him to demonstrate his spiritual power, so that the bhikkhus would not have contemptuous thoughts. Even to the point of having him use a bowl bag to hold five hundred Brahmas (the creator god in Hinduism), with one foot stepping on Brahma and one foot stepping on Mount Sumeru (the sacred mountain in Buddhist cosmology), the sound of the verse filled Jetavana (the monastery where the Buddha often stayed). The bhikkhus heard it and did not know where the sound was. They asked the Buddha, and the Buddha said: It is in that world (repeating the previous content). The bhikkhus reported to the Buddha, asking Maudgalyayana to return (repeating the previous content). That bhikkhu wanted to come over, the Buddha let him come over, the Buddha told him the six realms Dharma, and let him go back, and Maudgalyayana sent him back (repeating the previous content). 『As it is said in the Prajnaparamita,』 refers to the Prajnaparamita Sutra (an important classic of Mahayana Buddhism), where Purna (one of the ten great disciples of the Buddha, known for his eloquence) speaks of breaking the view of Bodhi (enlightenment), so it is a common meaning. 『The sages and saints speak of their own Dharma,』 etc., here explains the common teaching, because quoting the Prajnaparamita Sutra, the practice of Bodhisattvas (practitioners seeking enlightenment) must break the views of the Bodhi Dharma wheel, etc., to be called Bodhisattvas. Therefore, quoting from various Mahayana sutras, all Bodhisattvas who speak of their own realization are for the benefit of sentient beings or to explain to the Buddha, unlike ordinary people who think they have their own views and praise their own abilities, so it is said to be 『false speech.』 Explaining 『Good Omen』 in Maudgalyayana, refers to his father being named Good Omen. When his father was first born, the fortune teller divined that it was auspicious, so he used this as his name. The five words 『Mu Qie Lue Xi Du』 are all Western pronunciations, so they are explained in the tenth volume of the Yogacarabhumi-sastra.
如來語密中，引目連尋聲，彼佛告云：目伽路子度何故來此？目連乃答言等。乃是彼佛稱此五字而命目連，即是二土音輕重耳。文中「路」字者誤作「略」字，「子」字誤作「兮」字。「同名者多」者，如《中含》三十五云：「有算數目連，善知演算法」。彼經佛在舍衛鹿母堂，算數目連中后仿佯至佛所問訊，卻坐白佛：愿有所問，佛言：恣汝所問。乃至云，我以演算法存命，歸佛出家存本俗業故云也。瞿墨善知法相。目連不一，故別標大。見貴與取重，文語從異，其義一也，皆以德行重之耳。舍利弗才高而智明，目揵連族豪而神爽，爽亦明也。藝謂六藝，略如《釋簽》，然西方智藝有殊此土，以有得禪者故，故四韋陀所攝甚廣。此中因緣亦具四悉：初是世界，「釋論」去為人，「外道」下對治，「涅槃」下第一義。「左面弟子」者，所以以身子、目連為轉法輪左右弟子者，通因定生即定慧一雙，以此二法為一切法之根本，亦是福慧一雙；悲多現通，亦是悲智一雙，成破法輪準此可知。「簸峨」者，傾側貌也。有作「𧿽𨁟」、有作「𧿽𨁟」，並不見所出，準《文選．江海賦》云：「陽侯砐硪以岸起」，砐字(五合切)今作簸者，扇動意耳。「難陀」等者，《增一》二十八云：「佛在給孤獨園，帝釋白佛：如來在世應行五事
【現代漢語翻譯】 現代漢語譯本： 如來語密中，引用目連（Maudgalyayana，佛陀十大弟子之一，以神通著稱）尋聲的故事，彼佛告訴他：『目伽路子（Moggallana，即目連）你為何來此？』 目連於是回答等等。』 這是彼佛稱呼這五個字來命令目連，只是兩個世界的語音輕重不同罷了。文中『路』字是錯誤地寫成了『略』字，『子』字錯誤地寫成了『兮』字。』『同名者多』，例如《中阿含經》第三十五卷說：『有算數目連，善於演算法。』 那部經中，佛陀在舍衛城鹿母講堂，算數目連在之後徘徊走到佛陀處問訊，然後坐下稟告佛陀：『希望可以有所提問。』 佛陀說：『隨你發問。』 乃至說到，『我以演算法為生，歸依佛陀出家，仍然保留原來的俗業，所以這樣說。』 瞿墨（Katyayana，佛陀十大弟子之一，以論議第一著稱）善於了解法相。目連不止一個，所以特別標明『大』。重視賢能與看重才能，文字表達不同，其意義是一樣的，都是因為他們的德行而器重他們。舍利弗（Sariputra，佛陀十大弟子之一，以智慧第一著稱）才華高超而智慧明亮，目犍連家族顯赫而精神煥發，『爽』也是明亮的意思。『藝』指的是六藝，簡略的內容可以參考《釋簽》，然而西方的智慧技藝與此土不同，因為有證得禪定的人，所以四韋陀（Vedas，古印度婆羅門教的根本經典）所包含的內容非常廣泛。這裡面的因緣也具備四悉檀（catuh-siddhanta，佛陀說法的四個原則）：最初是世界悉檀（lokasiddhanta），『釋論』中去掉『為人』，『外道』下是對治悉檀（pratipaksa-siddhanta），『涅槃』下是第一義悉檀（paramartha-siddhanta）。『左面弟子』，之所以以身子（舍利弗）、目連作為轉法輪的左右弟子，是因為通由定而生，即定慧一雙，以這兩種法作為一切法的根本，也是福慧一雙；悲心多而顯現神通，也是悲智一雙，成就和破除法輪可以依此來了解。『簸峨』，是傾斜搖動的樣子。有的寫作『𧿽𨁟』、有的寫作『𧿽𨁟』，都沒有看到出處，參照《文選．江海賦》說：『陽侯砐硪以岸起』，砐字（五合切）現在寫作簸，是扇動的意思。『難陀（Nanda，佛陀的堂弟）』等，《增一阿含經》第二十八卷說：『佛陀在給孤獨園，帝釋（Indra，佛教的護法神）稟告佛陀：如來在世應當實行五件事』
【English Translation】 English version: In the secret teachings of the Tathagata, there's a story of Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) seeking a voice. That Buddha told him, 'Moggallana (i.e., Maudgalyayana), why have you come here?' Maudgalyayana then replied, and so on.' This is that Buddha addressing Maudgalyayana with these five words, merely a difference in the lightness and heaviness of the sounds between the two lands. The character '路 (lù, road)' in the text is mistakenly written as '略 (lüè, abbreviated),' and the character '子 (zi, suffix)' is mistakenly written as '兮 (xī, particle).' 'Many have the same name,' as the thirty-fifth volume of the Madhyama Agama Sutra says, 'There is a mathematician Maudgalyayana, skilled in calculation.' In that sutra, the Buddha was at the Deer Mother Hall in Shravasti, and the mathematician Maudgalyayana wandered to the Buddha's place to inquire, then sat down and reported to the Buddha, 'I wish to ask something.' The Buddha said, 'Ask whatever you wish.' It even says, 'I make a living by calculation, and after taking refuge in the Buddha and becoming a monk, I still retain my original secular occupation, hence the saying.' Katyayana (one of the Buddha's ten great disciples, known as the foremost in debate) is skilled in understanding the characteristics of dharmas. There is more than one Maudgalyayana, so 'Great' is specifically indicated. Valuing virtue and valuing talent, the wording is different, but the meaning is the same; both are valuing them because of their virtuous conduct. Sariputra (one of the Buddha's ten great disciples, known as the foremost in wisdom) has high talent and bright wisdom, and Maudgalyayana's family is prominent and his spirit is vibrant; 'vibrant' also means bright. 'Arts' refers to the six arts, and a brief explanation can be found in the 'Explanation of the Seal,' but the wisdom and skills of the West are different from those of this land, because there are those who have attained dhyana (meditative absorption), so the four Vedas (the fundamental scriptures of ancient Indian Brahmanism) contain a very broad range of content. The causes and conditions here also possess the four siddhantas (catuh-siddhanta, the four principles of the Buddha's teachings): the first is the world siddhanta (lokasiddhanta), in the 'Explanation,' remove 'for people,' under 'heretics' is the antidote siddhanta (pratipaksa-siddhanta), and under 'Nirvana' is the ultimate meaning siddhanta (paramartha-siddhanta). 'Left-side disciple,' the reason why Sariputra and Maudgalyayana are taken as the left and right disciples who turn the Dharma wheel is because they are born from samadhi (concentration), that is, a pair of samadhi and wisdom, and these two dharmas are taken as the root of all dharmas, and also a pair of blessings and wisdom; compassion is abundant and manifests supernatural powers, and it is also a pair of compassion and wisdom, and the accomplishment and destruction of the Dharma wheel can be understood accordingly. 'Bo E (簸峨)' is the appearance of tilting and swaying. Some write '𧿽𨁟,' and some write '𧿽𨁟,' but the source is not seen. Referring to the 'Fu on the River and Sea' in the 'Selections of Literature,' it says, 'The Marquis of Yang rises with the shore,' the character 砐 (è) is now written as 簸 (bò), which means fanning. 'Nanda (the Buddha's cousin)' and others, the twenty-eighth volume of the Ekottara Agama Sutra says, 'The Buddha was in the Garden of Anathapindika, and Indra (a protective deity in Buddhism) reported to the Buddha: The Tathagata should practice five things while in the world.'
，母在三十三天須行說法。佛默然受(云云)。於是便往(云云)。龍嗔放火大風，閻浮提洞然，阿難白佛：云何有此大煙火耶？佛具答。迦葉、那律等各起白佛，欲降此龍，佛皆言：此龍力暴難可化度，卿可安坐。目連白佛，佛亦止之。又問：汝云何降？答言：先以極大身恐怯，次以極小身鉆嚙，然後以常身降之。佛言：善哉！汝能堪任。佛復誡言：固心勿亂，恐為所嬈。目連禮佛足至山上，現十四頭，繞山十四匝。龍見恐怖，自相謂言：我今試降為勝我不？二龍即以尾擲大海水，不至忉利；目連以尾擲水，水至梵宮，並灑二龍。二龍知劣，極大嗔恚，雷電霹靂放大火焰。目連自念：夫龍斗者皆以煙火霹靂，設我亦爾，閻浮叨利悉皆被害。乃化為小形(云云)。二龍伏退，念言：四生龍中無出家者，此龍威力乃爾，身毛皆豎。尊者知龍心伏，乃復常身於龍眼𥇒上行，二龍於是始知非龍。嘆曰：甚奇！甚奇！白目連曰：何為相惱？何所誡耶？目連曰：汝昨有念云：此禿沙門恒飛我上耶？龍曰：如是。目連曰：須彌山者是諸天路，非汝居處。龍曰：愿恕其過，從今已去愿為弟子。目連曰：汝莫歸我；歸我所歸。龍曰：我歸如來。目連將二龍至舍衛。目連曰：世尊今為無量大眾說法，莫作汝形。龍曰：如是。乃作端正人，
【現代漢語翻譯】 現代漢語譯本： 母親在三十三天（忉利天，佛教的欲界六天之一）為眾生說法。佛陀默許了這件事。於是母親就前往忉利天（云云）。 惡龍嗔怒，釋放火焰引起大風，整個閻浮提（Jambudvipa，指我們所居住的這個世界）都被照亮。阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）問佛陀：『為什麼會有這麼大的煙火？』佛陀詳細地回答了他。 迦葉（Kasyapa，佛教中過去七佛之一，以苦行著稱）、那律（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）等各自起身稟告佛陀，想要降伏這條惡龍，佛陀都說：『這條龍力量強大且性情暴烈，難以教化，你們還是安坐吧。』目連（Maudgalyayana，佛陀的十大弟子之一，以神通第一著稱）也稟告佛陀，佛陀也制止了他。 目連又問佛陀：『您認為我該如何降伏它？』佛陀回答說：『先用極大的身形恐嚇它，然後用極小的身形鉆咬它，最後用平常的身形降伏它。』佛陀說：『很好！你能夠勝任。』佛陀又告誡他說：『要堅定心志，不要慌亂，恐怕會被它所迷惑。』 目連向佛陀行禮后，來到山上，顯現出十四個頭，圍繞山峰十四圈。惡龍見此情景，非常害怕，自言自語道：『我今天試著降伏他，看看能不能勝過他？』兩條龍隨即用尾巴抽打海水，海水沒有到達忉利天；目連用尾巴抽打海水，海水到達梵宮（Brahma Palace，色界天的居所），並且灑在兩條龍身上。 兩條龍知道自己不如目連，非常憤怒，雷電交加，釋放出巨大的火焰。目連心想：『龍爭鬥都是用煙火雷電，如果我也這樣做，閻浮提和忉利天都會受到損害。』於是化為微小的身形（云云）。兩條龍伏地退卻，心想：『四生（卵生、胎生、濕生、化生）龍中沒有出家修行的，這位沙門的威力竟然如此強大，我全身的毛都豎起來了。』 尊者目連知道龍已經心服，於是恢復平常的身形，在龍的眼睛和𥇒（yǎn）上行走，兩條龍這才知道他不是龍。感嘆道：『太神奇了！太神奇了！』稟告目連說：『為什麼要這樣惱怒我們？有什麼要告誡的嗎？』目連說：『你們昨天心裡想：這個禿頭沙門總是飛在我上面？』龍說：『是的。』目連說：『須彌山（Mount Sumeru，佛教宇宙觀中的中心山）是諸天行走的路，不是你們居住的地方。』龍說：『希望您能原諒我們的過錯，從今以後願意做您的弟子。』目連說：『你們不要歸順我，要歸順我所歸順的。』龍說：『我們歸順如來（Tathagata，佛陀的稱號之一）。』 目連將兩條龍帶到舍衛城（Sravasti，古印度城市，佛陀常在此地說法）。目連說：『世尊（Bhagavan，佛陀的稱號之一）現在正在為無量的大眾說法，你們不要顯現龍的形體。』龍說：『好的。』於是化作端正的人形。
【English Translation】 English version: His mother was in Trayastrimsa Heaven (Trayastrimsa, one of the six heavens of the desire realm in Buddhism) preaching the Dharma. The Buddha silently accepted this (etc.). Thereupon, she went (etc.). The dragon, in its anger, released fire and caused a great wind, illuminating the entire Jambudvipa (Jambudvipa, referring to the world we live in). Ananda (Ananda, one of the Buddha's ten great disciples, known for his exceptional memory) asked the Buddha: 'Why is there such great smoke and fire?' The Buddha answered him in detail. Kasyapa (Kasyapa, one of the past seven Buddhas in Buddhism, known for his ascetic practices), Aniruddha (Aniruddha, one of the Buddha's ten great disciples, known as the foremost in divine vision), and others each rose and reported to the Buddha, wanting to subdue this dragon. The Buddha said: 'This dragon is powerful and violent, difficult to tame. You should remain seated.' Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples, known as the foremost in supernatural powers) also reported to the Buddha, and the Buddha also stopped him. Maudgalyayana then asked the Buddha: 'How do you think I should subdue it?' The Buddha replied: 'First, intimidate it with an extremely large body, then gnaw at it with an extremely small body, and finally subdue it with your normal body.' The Buddha said: 'Excellent! You are capable.' The Buddha further cautioned him: 'Keep your mind firm and do not be disturbed, lest you be deceived by it.' Maudgalyayana bowed to the Buddha's feet and went to the mountain, manifesting fourteen heads, encircling the mountain fourteen times. The dragon, seeing this, was terrified and said to itself: 'Today I will try to subdue him and see if I can overcome him?' The two dragons then struck the sea with their tails, but the water did not reach Trayastrimsa Heaven; Maudgalyayana struck the water with his tail, and the water reached Brahma Palace (Brahma Palace, the abode of the form realm heavens), and sprinkled on the two dragons. The two dragons, knowing they were inferior to Maudgalyayana, were very angry, with thunder and lightning, releasing great flames. Maudgalyayana thought to himself: 'Dragons fight with smoke, fire, and lightning. If I do the same, Jambudvipa and Trayastrimsa Heaven will be harmed.' So he transformed into a tiny form (etc.). The two dragons prostrated and retreated, thinking: 'Among the four types of beings born as dragons (from eggs, wombs, moisture, and transformation), none have left home to practice. This shramana's power is so great that all the hairs on my body are standing on end.' The Venerable Maudgalyayana, knowing that the dragons were subdued, then resumed his normal form and walked on the dragons' eyes and 𥇒 (yǎn), and the two dragons then knew that he was not a dragon. They exclaimed: 'How amazing! How amazing!' They reported to Maudgalyayana: 'Why are you so angry with us? What do you want to advise us?' Maudgalyayana said: 'Yesterday you thought: This bald-headed shramana is always flying above me?' The dragons said: 'Yes.' Maudgalyayana said: 'Mount Sumeru (Mount Sumeru, the central mountain in Buddhist cosmology) is the path for the gods, not a place for you to live.' The dragons said: 'We hope you can forgive our faults, and from now on we are willing to be your disciples.' Maudgalyayana said: 'You should not submit to me, but submit to whom I submit.' The dragons said: 'We submit to the Tathagata (Tathagata, one of the titles of the Buddha).' Maudgalyayana took the two dragons to Sravasti (Sravasti, an ancient Indian city where the Buddha often preached). Maudgalyayana said: 'The Bhagavan (Bhagavan, one of the titles of the Buddha) is now preaching to countless people, do not show your dragon form.' The dragons said: 'Yes.' So they transformed into upright human forms.
佛為說法，為優婆塞。時波斯匿王來問煙火事(云云)。佛具答(云云)。王見二龍不起，二龍嗔，復念：國中人民於我無惡(云云)。二龍便於匿王宮上現大霹靂等，尊者變為優曇華；龍嗔復雨大山，復變為餅食；龍倍嗔而雨刀劍，復變為好衣；龍更嗔，復變為七寶。匿王不知，便云：閻浮有德不過於我，宮內常有如是等物，當作輪王乎？龍又自念：何無勢力一至如斯？念已始復知是目連之力，見已便去。王得七寶飯等不敢自受，將至佛所以事白佛。佛令供養目連，王得目連力。王問：何故爾耶？佛具答。王方知(云云)。」
「調達引五百」等者，《增一》四十七云：「佛在拘留園，時提婆達兜三白佛欲出家，佛再不許，便作是言：此沙門懷嫉妒心，我今宜自剃頭修梵行，何用是沙門為？有一比丘名修陀，頭陀乞食，達兜往彼頭面禮足，愿教威儀，比丘便教。次從學通，此比丘教云：當知心意識輕重，知已復知四大輕重，知已當修自在三昧，次修勇猛三昧，次修心意三昧，次修自識三昧，如是不久便得神足。依言修習名稱遠聞，至三十三天，采優缽羅華上太子膝上(云云)，廣受供養。」欲破僧行舍羅等，具如《止觀》第一記。時舍利弗、目連自相謂曰：試共往彼聽說何等？彼見歡喜謂來歸之，一切諸人咸
【現代漢語翻譯】 現代漢語譯本 佛陀為在家信徒（優婆塞）說法。當時，波斯匿王前來詢問關於煙火的事情（等等）。佛陀詳細地回答了他（等等）。國王看見兩條龍沒有起身，兩條龍很生氣，又想到：『國內的人民對我沒有惡意（等等）。』兩條龍就在波斯匿王的王宮上空顯現巨大的霹靂等異象，尊者（目犍連）將它們變為優曇花；龍更加生氣，又降下大山，又將它們變為餅食；龍倍加生氣而降下刀劍，又將它們變為美好的衣服；龍更加生氣，又將它們變為七寶。波斯匿王不知道真相，就說：『閻浮提（Jambudvipa，指我們所居住的這個世界）有德之人沒有超過我的，宮內經常有這些東西，我難道要做轉輪聖王了嗎？』龍又自己想：『為什麼我沒有勢力到這種地步？』想到這裡才知道是目犍連（Maudgalyayana）的力量，看見后就離開了。國王得到七寶飯等東西不敢自己享用，帶到佛陀那裡將事情稟告佛陀。佛陀讓國王供養目犍連，國王得到了目犍連的力量。國王問：『為什麼會這樣呢？』佛陀詳細地回答了他。國王這才明白（等等）。 『提婆達多（Devadatta）帶領五百人』等事情，《增一阿含經》第四十七卷記載：『佛陀在拘留園（Kururāra Garden），當時提婆達多三次稟告佛陀想要出家，佛陀兩次沒有允許，提婆達多就說：『這位沙門懷有嫉妒之心，我現在應該自己剃頭修行梵行，要這個沙門做什麼？』有一位比丘名叫修陀（Sudatta），修頭陀行，乞食為生，提婆達多前往他那裡，頭面禮足，希望他教導威儀，比丘就教導了他。接著向他學習神通，這位比丘教導他說：『應當知道心意識的輕重，知道后又知道四大（地、水、火、風）的輕重，知道后應當修習自在三昧（Samadhi，禪定），接著修習勇猛三昧，接著修習心意三昧，接著修習自識三昧，』這樣不久就得到了神足通。依靠他的教導修習，名聲遠揚，到達三十三天（Trāyastriṃśa Heaven），採摘優缽羅華（utpala，藍色蓮花）放在太子的膝上（等等），廣泛接受供養。』想要破壞僧團的行為，如舍羅（Śaila）等，詳細情況記載在《止觀》第一記中。當時舍利弗（Śāriputra）、目犍連互相說道：『我們試著一起去那裡聽聽他在說什麼？』提婆達多看見他們很高興，認為他們是來歸順他的，所有的人都...
【English Translation】 English version The Buddha was expounding the Dharma for the lay devotees (Upasakas). At that time, King Prasenajit (Pasenadi, King of Kosala) came to inquire about the matter of smoke and fire (etc.). The Buddha answered him in detail (etc.). The king saw that the two dragons did not rise, and the two dragons were angry, and thought: 'The people in the country have no malice towards me (etc.).' The two dragons manifested great thunderbolts and other phenomena above King Prasenajit's palace, the Venerable (Maudgalyayana) transformed them into Udumbara flowers; the dragons were even more angry, and rained down great mountains, and transformed them into cakes; the dragons were even more angry and rained down swords, and transformed them into beautiful clothes; the dragons were even more angry, and transformed them into seven treasures. King Prasenajit did not know the truth, and said: 'There is no one in Jambudvipa (Jambudvipa, the world we live in) more virtuous than me, and there are often such things in the palace, am I going to be a Chakravartin (wheel-turning king)?' The dragons thought to themselves: 'Why am I so powerless?' Thinking of this, they realized that it was the power of Maudgalyayana, and left after seeing it. The king received the seven-treasure rice and other things and dared not enjoy them himself, and brought them to the Buddha to report the matter to the Buddha. The Buddha asked the king to make offerings to Maudgalyayana, and the king obtained the power of Maudgalyayana. The king asked: 'Why is this so?' The Buddha answered him in detail. Only then did the king understand (etc.). The matter of 'Devadatta (Devadatta) leading five hundred people' etc., is recorded in the forty-seventh volume of the Ekottara Agama Sutra: 'The Buddha was in the Kururāra Garden, at that time Devadatta reported to the Buddha three times that he wanted to become a monk, the Buddha did not allow it twice, Devadatta then said: 'This Shramana (monk) harbors jealousy, I should now shave my head and practice Brahmacharya (pure conduct) myself, what do I need this Shramana for?' There was a Bhikshu (monk) named Sudatta (Sudatta), who practiced Dhuta (ascetic practices), begging for food, Devadatta went to him, prostrated at his feet, hoping that he would teach him the proper conduct, the Bhikshu then taught him. Then he learned supernatural powers from him, this Bhikshu taught him: 'You should know the lightness and heaviness of the mind consciousness, after knowing it, you should also know the lightness and heaviness of the four elements (earth, water, fire, wind), after knowing it, you should practice the Samadhi (Samadhi, meditation) of freedom, then practice the Samadhi of courage, then practice the Samadhi of mind, then practice the Samadhi of self-consciousness,' in this way he soon obtained the supernatural power of the feet. Relying on his teachings to practice, his name spread far and wide, reaching the Trāyastriṃśa Heaven, picking utpala (utpala, blue lotus) flowers and placing them on the prince's lap (etc.), widely receiving offerings.' The behavior of wanting to destroy the Sangha (monastic community), such as Śaila (Śaila) etc., is recorded in detail in the first record of the Mohe Zhiguan. At that time, Śāriputra (Śāriputra) and Maudgalyayana said to each other: 'Let's try to go there together and listen to what he is saying?' Devadatta was very happy to see them, thinking that they were coming to submit to him, everyone...
有此念。語舍利弗：汝能為諸比丘說法不？我今背痛。便累足而臥。舍利弗為說法已，目連將諸比丘去(云云)。后因造逆(云云)，為火所燒遂入阿鼻。阿難問佛：當生何處？佛答(云云)。
「雜含二十九」等者，彼文甚廣。又《增一》四十四亦云：「佛在給孤獨，阿難問佛：如毗婆尸佛弟子幾時生瑕穢？佛言：初八萬四千年，后八十七六三二十至十二，次第對七佛。」「帝釋與修羅戰」，具如《止觀》第五記。「佛梵聲深遠」，如《止觀》第一記。「佛求侍者」，如《止觀》第六記。
約教中「十四變化」者，具如《釋簽》，故以十四變化釋四禪耳，此乃一切羅漢並得。次「觀」等，四俱解脫人方乃具之，以具觀禪必得滅受想定。次「十一切」，欲令神通廣普故耳。「練熏修」如《止觀》第九及法界次第中，十一切具如法界次第。「事禪」具如《玄》文及《次第禪門》。「十八變」如《止觀》第十記。又有人云：十八變者謂震動等，今為頌曰：震動及熾然，流佈與示現，轉變及來往，卷舒眾像身，往同趣隱顯，自在並制他，施辨與憶念，施安及放光。又有人云：身上出火等。「依空起慧」者，空即諦境，依境生智通屬智性，故云「以空慧心」。「次第」等者，三諦功用通名神通，初地已去別名感應
【現代漢語翻譯】 現代漢語譯本：他有這樣的想法，告訴舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）：『你能為眾比丘說法嗎？我現在背痛。』於是便雙腿交疊而臥。舍利弗說法完畢后，目連（Maudgalyāyana，佛陀十大弟子之一，以神通著稱）帶領眾比丘離開（此處省略細節）。後來因為造逆（此處省略細節），被火焚燒而墮入阿鼻地獄（Avīci，八大地獄中最苦之處）。阿難（Ānanda，佛陀十大弟子之一，以記憶力著稱）問佛陀：『他將轉生到何處？』佛陀回答（此處省略細節）。 『雜阿含經第二十九卷』等等，其中的內容非常廣泛。另外，《增一阿含經》第四十四卷也說：『佛陀在給孤獨園（Jetavana-vihāra，又稱祇園精舍），阿難問佛陀：毗婆尸佛（Vipaśyin，過去七佛之一）的弟子們在什麼時候開始出現瑕疵？』佛陀說：『最初是八萬四千年，後來是八萬七千、六千、三百、二十年，直到十二年，依次對應過去七佛。』『帝釋（Indra，佛教護法神）與修羅（Asura，一種好戰的神）的戰鬥』，詳細情況記載在《止觀》第五卷的註釋中。『佛陀的梵音深遠』，如《止觀》第一卷的註釋。『佛陀尋求侍者』，如《止觀》第六卷的註釋。 關於教義中的『十四變化』，詳細情況記載在《釋簽》中，因此用十四變化來解釋四禪（catvāri dhyānāni，色界四種禪定），這乃是一切阿羅漢（Arhat，斷盡煩惱的聖者）都能獲得的。其次，『觀』等等，只有四俱解脫（ubhayatobhāga-vimutta，既有智慧解脫又有禪定解脫的阿羅漢）的人才能完全具備，因為具備觀禪必定能得到滅受想定（nirodha-samāpatti，一種極深的禪定狀態）。其次，『十一切』，是爲了使神通廣大普及的緣故。『練熏修』如《止觀》第九卷以及《法界次第》中，十一切具如《法界次第》。『事禪』詳細情況記載在《玄義》以及《次第禪門》中。『十八變』如《止觀》第十卷的註釋。又有人說：十八變指的是震動等等，現在作頌說：震動以及熾然，流佈與示現，轉變以及來往，卷舒眾像身，往同趣隱顯，自在並且制他，施辨與憶念，施安以及放光。又有人說：身上出火等等。『依空起慧』，空即是諦境（satya，真理的境界），依靠諦境產生智慧，這屬於智性的範疇，所以說『以空慧心』。『次第』等等，三諦（tri-satya，空、假、中三諦）的功用統稱為神通，初地（prthivī，菩薩十地之第一地）以上則另稱為感應。
【English Translation】 English version: He had this thought. He said to Śāriputra (one of the Buddha's ten principal disciples, known for his wisdom): 'Can you preach the Dharma to the monks? My back hurts now.' Then he folded his legs and lay down. After Śāriputra finished preaching, Maudgalyāyana (one of the Buddha's ten principal disciples, known for his supernatural powers) led the monks away (details omitted). Later, because of committing rebellious acts (details omitted), he was burned by fire and fell into Avīci (the most painful of the eight great hells). Ānanda (one of the Buddha's ten principal disciples, known for his memory) asked the Buddha: 'Where will he be reborn?' The Buddha replied (details omitted). 'Miscellaneous Āgama Sutra, Volume 29,' etc., the content therein is very extensive. Furthermore, the Forty-fourth section of the Ekottara Āgama Sutra also says: 'The Buddha was at Jetavana-vihāra (also known as the Gion Shoja). Ānanda asked the Buddha: When did the disciples of Vipaśyin Buddha (one of the past seven Buddhas) begin to have flaws?' The Buddha said: 'Initially, it was 84,000 years, then 87,000, 6,000, 300, 20 years, until 12 years, corresponding to the past seven Buddhas in order.' 'Indra (a Buddhist protector deity) fighting with Asuras (a warlike type of deity),' the details are recorded in the fifth volume commentary of the Mohe Zhiguan. 'The Buddha's Brahma voice is profound and far-reaching,' as in the first volume commentary of the Mohe Zhiguan. 'The Buddha seeking an attendant,' as in the sixth volume commentary of the Mohe Zhiguan. Regarding the 'Fourteen Transformations' in the teachings, the details are recorded in the Shi Qian, therefore the fourteen transformations are used to explain the four dhyānas (the four meditative absorptions of the Form Realm), which all Arhats (saints who have extinguished all afflictions) can attain. Next, 'Contemplation,' etc., only those who are ubhayatobhāga-vimutta (Arhats who have both wisdom liberation and meditative liberation) can fully possess them, because those who possess contemplation dhyāna will certainly attain nirodha-samāpatti (a state of extremely deep meditative absorption). Next, the 'Ten Alls,' is for the sake of making supernatural powers vast and universal. 'Practice, Fumigation, Cultivation' as in the ninth volume of the Mohe Zhiguan and in the Dharma Realm Sequence, the Ten Alls are fully described in the Dharma Realm Sequence. 'Affair Dhyana' the details are recorded in the Xuanyi and the Stages of Dhyana Meditation. 'Eighteen Transformations' as in the tenth volume commentary of the Mohe Zhiguan. Furthermore, some people say: the eighteen transformations refer to shaking, etc., now a verse is composed saying: Shaking and blazing, flowing and manifesting, transforming and coming and going, contracting and expanding the bodies of various beings, going together, tending towards concealment and manifestation, being at ease and controlling others, bestowing eloquence and recollection, bestowing peace and emitting light. Furthermore, some people say: fire coming out of the body, etc. 'Relying on Emptiness to Arise Wisdom,' emptiness is the realm of satya (the realm of truth), relying on the realm of truth to generate wisdom, this belongs to the category of intellect, therefore it is said 'with the mind of emptiness wisdom.' 'Sequence,' etc., the function of the three truths (the three truths of emptiness, provisional existence, and the middle way) are collectively called supernatural powers, from the first bhumi (the first of the ten bhumis of a Bodhisattva) onwards, they are separately called responses.
，三諦次第故云深入，獨菩薩法故且云「過於二乘」，其實超于兩教三乘。言「不以二相」等者，不二即實相，見土即神通，依理而見故云不二相見也。言「云云」者，令分別之，前二修得、后二發得，藏依事禪、通依真理，別地前助、圓任運發。前二名通名化，后二名密名應；前二調伏物，后二見物機；前二可破壞，后二不可壞；前二在教道，后二在證道；前二身通唯現在，后二通三世；前二聖位方修通，后二凡位俱修通；前二隨依皆可修，后二必須有勝依。「愿得通」應在前文因緣釋中，然亦可以四愿表教。今文中初教從事、通教從真，后二在理故從容在此。言「云云」者，更有多緣皆在愿得，亦有不願任緣得者，即如那律箭挑燈緣。「引令入極云云」者，分別五味如前。
觀心中「欻有」等者，三觀意也。實相是中境，無有無心契中境，故云「通至」。
次釋旃延中，初因緣具四悉者：初是世界，「增一」去為人，「與外道論」，對治及第一義，斷見及世典各有破邪及得道故也。言「文飾」者，善讚詠故。言「扇繩」者，若作「肩乘」二字並誤，以其生時父已去世，此兒礙母不得再嫁，如扇繫繩，亦可言好肩，好肩胛故。言「思勝」者，思是慧數，論義功強得思勝名。所引《長含》十重問答者，借
彼迦葉童女比丘破弊宿文，以之為例。計斷者計死後神滅，故以不滅為難，若計常者反增其計，故應別以唸唸不住破之。第一重中言「今之日月」等者，初反質答者，如今日月為自立耶？為為他耶？若為他者，為天為人？只緣天人他故，故有明日。若無他世應唯今日，若無明日亦無昨日，以今日即是昨之明日。言「析薪」者，具緣有火如有神，緣謝無火如無神，豈析無神之身而能見神？如析闕緣之本而欲見火者，遠矣。言「貝聲」者，人身是色為眼所見，神則非色云何可見？如貝可見聲不可見，若欲于可見中求不可見者，須更具緣。緣既闕已更反轉求，終無得理，神亦如是，緣具在身緣闕神去。至第八番無理可難，但云執久拒而固違。第九答中「兩商人」者，正邪二見，鬼如汝師，汝師雖僻亦假稱智，故詐為人像說邪干正，以邪涅槃而云安樂，故云前路豐米草也。舊米草者，世正見也。新米草者，出世正見。人是能乘行者，牛是所乘之智，信邪師鬼言，如汝棄舊，尚失人天況復涅槃？故云人牛皆死為邪所啖，壞世出世故云皆啖。次一商者，世正見人，得出世正見方棄人天有漏諸法，我說正見汝何不棄，辭理既窮固拒亦息。又「世典」者，《增一》第八云：「佛在釋翅尼拘留園與五百人俱，集普義堂。時世典婆羅門往釋
種所，作如是言：諸君頗有人能與我論不？諸釋言：此中二人正覺眾中無黠無聞，言語丑拙不別去就，若與論者當供與千兩純金。世典心念：此國中人多諸虛偽，設得勝者何足為奇？或得我便，乃為愚者所伏。思是事已。乃云：我不論。語已便去，道逢槃特。世典念言：我今當往問彼人義。便往問曰：汝字何等(如疏)迦旃延天耳遙聞，作槃特形而語之曰：汝若言我但有神足不堪論者，吾當報汝向義，更引喻汝汝字何等？世典曰：梵天。又問：丈夫乎？答丈夫。又問：人乎？答是人。又問：人亦丈夫豈非繁重，盲與無目此義不同。世典曰：何名為盲？答：猶如不見。今世後世生者滅者，善業惡業不如實知，永無所睹稱之曰盲。云何無目？答：即是無有如上智眼。世典曰(如疏)。又問：五陰有緣生無緣生？答：有，非無緣。又問：五陰何緣？答：愛為緣。又問：何者是愛？答：生是。又問：何者是生？答：愛是生(如疏)。世典聞已得果，命終，槃特報諸釋，令辦薪而阇維之，為起偷婆。」又《長含》中外道諸計甚廣，如雲：不得手障形，不得兩臂中間食、二人中間食、二刀中間食、二杵中間食、二家中間食。又云：先言義者不得食，不得兩器食，一餐一咽至七餐止，更益不過三度，或一日一食二日，或至七日一食，
【現代漢語翻譯】 世典（Sediian，人名）這樣說：『各位，有沒有人能和我辯論？』 那些釋迦族人說：『這裡有兩個人，在正覺的僧團中既不聰明也沒有名氣，言語粗俗笨拙，不能分辨是非曲直。如果和他辯論，我們願意提供一千兩純金。』 世典心想：『這個國家的人大多虛偽，即使勝了他們，又有什麼值得稱奇的？如果我輸了，豈不是被愚蠢的人打敗。』 思考這件事後，就說：『我不辯論。』 說完就離開了，在路上遇到了槃特（Panthaka，尊者名）。世典心想：『我現在應該去問問那個人義理。』 於是前去問道：『你叫什麼名字？』 迦旃延（Katyayana，尊者名）用天耳聽到，化作槃特的樣子對他說：『如果你說我只有神足通，不擅長辯論，我就告訴你剛才的義理，再用比喻來引導你。你叫什麼名字？』 世典說：『梵天（Brahma）。』 又問：『是丈夫嗎？』 回答：『是丈夫。』 又問：『是人嗎？』 回答：『是人。』 又問：『人也是丈夫，難道不是重複嗎？盲和沒有眼睛，這意義不同。』 世典說：『什麼叫做盲？』 回答：『就像看不見東西一樣。對於今生來世，生起和滅亡，善業和惡業，不能如實地瞭解，永遠沒有看見真理，就叫做盲。』 『什麼叫做沒有眼睛？』 回答：『就是沒有像上面所說的智慧之眼。』 世典說（如疏）。又問：『五陰（Panca-skandha，色、受、想、行、識五種構成要素）是有因緣而生，還是沒有因緣而生？』 回答：『有因緣，不是沒有因緣。』 又問：『五陰以什麼為因緣？』 回答：『以愛為因緣。』 又問：『什麼是愛？』 回答：『生就是愛。』 又問：『什麼是生？』 回答：『愛就是生。』 世典聽了之後，證得了果位，去世了。槃特告訴那些釋迦族人，讓他們準備柴火火化他，併爲他建造佛塔（Stupa）。』 另外，《長阿含經》（Dirgha Agama）中記載的外道（Tirthika）的各種戒律非常廣泛，例如說：『不能用手遮擋身體，不能在兩臂中間吃東西，不能在兩個人中間吃東西，不能在兩把刀中間吃東西，不能在兩個杵中間吃東西，不能在兩家中間吃東西。』 又說：『先說話的人不能吃東西，不能用兩個器皿吃東西，一餐一口嚥下去，最多吃到七口為止，再增加不能超過三次，或者一天吃一頓，兩天吃一頓，或者甚至七天吃一頓。』 如疏：指原文有疏漏，需要參考其他文獻進行補充說明。
【English Translation】 Sediian spoke thus: 'Is there anyone among you who can debate with me?' The Shakya people said: 'Here are two people who are neither clever nor renowned in the Sangha of the Perfectly Awakened One, their speech is crude and clumsy, and they cannot distinguish between right and wrong. If you debate with him, we are willing to offer a thousand taels of pure gold.' Sediian thought to himself: 'The people of this country are mostly hypocritical, even if I win against them, what is there to be proud of? If I lose, wouldn't I be defeated by a fool?' After thinking about this, he said: 'I will not debate.' After speaking, he left and met Panthaka on the road. Sediian thought: 'I should go and ask that person about the meaning of the Dharma.' So he went and asked: 'What is your name?' Katyayana, hearing with his divine ear, transformed into the form of Panthaka and said to him: 'If you say that I only have supernatural powers and am not good at debating, I will tell you the meaning of what I just said, and then use metaphors to guide you. What is your name?' Sediian said: 'Brahma.' He asked again: 'Are you a man?' He replied: 'I am a man.' He asked again: 'Are you a person?' He replied: 'I am a person.' He asked again: 'Is a person also a man, isn't that redundant? Blind and without eyes, the meanings are different.' Sediian said: 'What is called blind?' He replied: 'It is like not being able to see. Regarding this life and the next, arising and ceasing, good deeds and bad deeds, not being able to understand them as they truly are, and never seeing the truth, is called blind.' 'What is called without eyes?' He replied: 'It is the absence of the eye of wisdom as mentioned above.' Sediian said (as in the commentary). He asked again: 'Are the five skandhas (Panca-skandha, the five aggregates of form, feeling, perception, mental formations, and consciousness) born with causes and conditions, or without causes and conditions?' He replied: 'With causes and conditions, not without causes and conditions.' He asked again: 'What are the causes and conditions for the five skandhas?' He replied: 'Love is the cause and condition.' He asked again: 'What is love?' He replied: 'Birth is love.' He asked again: 'What is birth?' He replied: 'Love is birth.' After hearing this, Sediian attained the fruit and passed away. Panthaka told the Shakya people to prepare firewood to cremate him and build a stupa (Stupa) for him.' Furthermore, the Dirgha Agama records a wide range of ascetic practices of non-Buddhist sects (Tirthika), such as: 'One must not cover the body with one's hand, one must not eat between one's arms, one must not eat between two people, one must not eat between two knives, one must not eat between two pestles, one must not eat between two houses.' It also says: 'One who speaks first must not eat, one must not eat with two utensils, one swallows one mouthful per meal, up to seven mouthfuls, and no more than three additional mouthfuls, or one eats one meal a day, one eats one meal every two days, or even one eats one meal every seven days.'
食米食菜牛糞鹿糞樹根華果等，自落者食，或草衣樹衣毛衣皮衣莎衣、留鬢留須等，當舉一足、常坐座(今世已有)、常蹲臥棘臥糞臥瓜，三日一浴、一夜三浴，如是等於我法中名不凈法。如是等略須識之。比有執專坐者，未契大道。言專坐者，以不臥為功，不以不行為德，豈有居暗室，乃四儀同凡，睹來眾則端拱若聖，君子之行尚闕，菩薩之道永虧，自任胸襟無教可準，使後輩不鑒者許之尚之，睹行動者輕若芻芥；佛猶四儀動作，豈未學者過之？夫道在心不在事法、由己非由人，既不能縮德露疵且顯晦均等。
約教釋中皆云「破斷常」者，凡云論者，以破邪為先，故各于當宗以立能破。「依總持四辯」者，且以俗諦三昧而為總持。「四辯」者，具如《法界次第》，以藥逗病。「破斷常」者，入愛見假先破斷常故。又破斷常有二種義：一以諸觀共破界內見惑斷常，則四教皆以見惑為境，具如《止觀》第十。二者展轉長短不同，則三教皆破界內見惑，唯有別教先破界內斷常，次破空有斷常，后破空假斷常，圓教一念破三斷常。
觀心論義中言「往復」者，智研境為往，境發智為復，數觀數發數往數復。
釋阿㝹樓馱中，種姓等廣在《賢劫》等經。《大論》亦廣釋，姓剎利也。若言「瞿曇」者，具如下
【現代漢語翻譯】 現代漢語譯本：食用米飯、蔬菜、牛糞、鹿糞、樹根、華果等，食用自然掉落的食物，或者穿草衣、樹皮衣、毛衣、皮衣、莎草衣，留著鬢髮和鬍鬚等，總是抬起一隻腳，經常坐著（現在已經有了），經常蹲著、睡在帶刺的地方、睡在糞堆里、睡在瓜田里，三天洗一次澡、一夜洗三次澡，像這些在我佛法中被稱為不清凈的修行方式。這些大概需要了解一下。有人執著于專門打坐，卻未能契合大道。所說的專門打坐，把不躺臥當作功德，不把行走當作美德，難道像住在暗室里一樣，四種儀態都和凡人一樣，看到來人就裝模作樣，像個聖人，連君子的行為都還欠缺，菩薩的道路就永遠虧損了，自以為是，沒有可以遵循的教導，使得後輩不明白的人贊許他、推崇他，看到行動的人就輕視得像草芥一樣；佛陀尚且有四種儀態的動作，難道還沒學會的人能超過他嗎？大道在於內心，不在於外在的形式，法則由自己決定，不是由別人決定，既然不能收斂自己的缺點，暴露自己的毛病，而且顯露和隱藏都不一樣。
關於教義的解釋中都說『破除斷滅和常恒』，凡是談論的人，都以破除邪見為先，所以各自在自己的宗派中建立能破除邪見的理論。『依靠總持四辯』，姑且以俗諦三昧作為總持。『四辯』，具體內容如《法界次第》所說，用藥物來治療疾病。『破除斷滅和常恒』，進入愛見等虛假境界，首先要破除斷滅和常恒的見解。而且破除斷滅和常恒有兩種含義：一種是用各種觀法共同破除界內的見惑中的斷滅和常恒，那麼四教都以見惑為對象，具體內容如《止觀》第十。另一種是輾轉、長短不同，那麼三教都破除界內的見惑，只有別教先破除界內的斷滅和常恒，然後破除空有的斷滅和常恒，最後破除空假的斷滅和常恒，圓教在一念之間破除三種斷滅和常恒。
《觀心論》的意義中說『往復』，智慧研究境界為『往』，境界引發智慧為『復』，多次觀察，多次引發，多次『往』，多次『復』。
解釋阿㝹樓馱（Aniruddha）的內容中，種姓等廣泛地記載在《賢劫經》（Bhadrakalpika Sutra）等經典中。《大論》（Mahaprajnaparamita-sastra）也廣泛地解釋了，姓剎帝利（Kshatriya）種姓。如果說『瞿曇』（Gautama），具體內容如下。
【English Translation】 English version: Eating rice, vegetables, cow dung, deer dung, tree roots, fine fruits, etc., eating what falls naturally, or wearing grass clothes, bark clothes, wool clothes, leather clothes, sedge clothes, keeping sideburns and beards, always raising one foot, constantly sitting (which exists now), constantly squatting, sleeping on thorns, sleeping in dung heaps, sleeping in melon patches, bathing once every three days, bathing three times a night, such practices are called impure practices in my Dharma. These should be generally understood. Some are attached to exclusive sitting meditation, but have not attained the Great Path. What is called exclusive sitting meditation takes not lying down as merit, and not walking as virtue. Is it like living in a dark room, where the four postures are the same as ordinary people, and when seeing newcomers, they pretend to be dignified like a sage? Even the conduct of a gentleman is lacking, and the path of a Bodhisattva is forever deficient. They are self-righteous, without any teachings to follow, causing ignorant later generations to praise and admire them, and despise those who act as if they were straw. Even the Buddha had movements in the four postures, how can those who have not yet learned surpass him? The Dao is in the heart, not in external forms, and the Dharma is determined by oneself, not by others. Since they cannot restrain their shortcomings and expose their faults, and their display and concealment are not equal.
In the explanations of the teachings, it is said that 'breaking annihilationism and eternalism.' All those who discuss it take breaking wrong views as the priority, so each establishes a theory to break wrong views within their own school. 'Relying on the Four Eloquences of Total Retention (Dharani),' let's take the Samadhi of Conventional Truth as the Total Retention. The 'Four Eloquences' are detailed in the Fajie Dici (Stages of the Dharma Realm), using medicine to treat illness. 'Breaking annihilationism and eternalism' means that when entering false realms of love and views, one must first break the views of annihilationism and eternalism. Moreover, breaking annihilationism and eternalism has two meanings: one is using various contemplations to jointly break annihilationism and eternalism in the afflictions of views within the realm of desire, so the Four Teachings all take the afflictions of views as the object, as detailed in the tenth chapter of Zhìguān (Ceasing and Contemplation). The other is that the transformation, length, and shortness are different, so the Three Teachings all break the afflictions of views within the realm of desire, only the Separate Teaching first breaks annihilationism and eternalism within the realm of desire, then breaks annihilationism and eternalism of emptiness and existence, and finally breaks annihilationism and eternalism of emptiness and falsity. The Perfect Teaching breaks the three annihilationisms and eternalisms in a single thought.
In the meaning of the Treatise on Contemplating the Mind, 'going and returning' means that wisdom studying the realm is 'going,' and the realm arousing wisdom is 'returning,' contemplating and arousing repeatedly, 'going' and 'returning' repeatedly.
In the explanation of Aniruddha (阿㝹樓馱), the lineage and other details are widely recorded in the Bhadrakalpika Sutra (賢劫經) and other scriptures. The Mahaprajnaparamita-sastra (大論) also explains it extensively, the lineage is Kshatriya (剎利). If it is said 'Gautama' (瞿曇), the specific details are as follows.
述。若作四悉者，初是世界，「仁賢劫」下為人，「那律」下對治，「佛廣」下第一義。言「無獵」者，免非獵得故云也，具如後文。稗飯雖輕，以盡所有及田勝故，故得勝報，亦可於此廣明施相，但於此中非急。始「民主」至「善思」者，善思生懿摩並及四鐵輪，合八萬四千二百一十王，具如《律》中。言「草創」者，草亦初也。如布衣初遇，汝當解王衣者，令脫王服被瞿曇衣，使隨師姓。此方古俗皆從師為姓，如竺道生本不姓竺，但事竺法汰為弟子耳。自安公來，令同一釋種，譯《十誦律》乃見其文。《律》云：「四河入海無復河名，四姓出家同一釋種」。四子被猜者，是次母之子為長母所猜。「賢愚經」者，彼經具列宿昔施食遇兔等緣，略如今文。「眠是眼食」者，如《止觀》第四記。「佛與八百為作衣」者，佛在舍衛，那律語阿難言：「倩諸比丘作三衣，我衣壞。」阿難房房語諸比丘。又往娑羅邏巖中，俱薩羅，梵音不同。諸比丘如言。佛見阿難問言：「汝作何事？」阿難具答。佛言：「汝何不倩佛？」佛與諸比丘為舒張截割，諸比丘縫一日即成，因說迦絺那(云云)。約教中兩重者，初重論發，次重論修。四教通論發者，意明修成，雖少不等大體不殊，肉眼雖失天眼覆成，望后故論次第不次第，具如《止觀
【現代漢語翻譯】 現代漢語譯本： 上面所說的。如果用四悉檀（四種成就）來解釋，『仁賢劫』以下是世界悉檀（使眾生喜悅），『那律』以下是為人悉檀（針對個人根性），『佛廣』以下是對治悉檀（糾正錯誤），『無獵』以下是第一義悉檀（引導至真理）。 說到『無獵』，是爲了避免非獵取所得，具體內容在後面的經文中會詳細說明。即使是粗糙的飯食，因為盡了所有和良田的緣故，也能得到殊勝的果報。也可以在這裡廣泛闡明佈施的意義，但在這裡並非重點。 從『民主』到『善思』，指的是善思王生下懿摩王以及四鐵輪王，總共有八萬四千二百一十個國王，具體內容在《律藏》中有詳細記載。 說到『草創』，草就是初始的意思。比如布衣最初遇到，你應該解下王衣，讓其脫下王服穿上瞿曇（Gautama）的衣服，跟隨老師的姓氏。此地的古老習俗都是跟隨老師的姓氏，比如竺道生（Zhu Daosheng）本來不姓竺，只是因為侍奉竺法汰（Zhu Fatai）為弟子罷了。自從安公（道安）以來，才讓大家都統一為釋迦種姓，翻譯《十誦律》（Shi Song Lu）才看到其中的文字。《律藏》中說：『四條河流入大海，不再有河流的名字，四個姓氏出家，都成為釋迦種姓』。 四個兒子被猜忌，指的是庶母的兒子被嫡母所猜忌。《賢愚經》（Xian Yu Jing）中，詳細列舉了過去世佈施食物遇到兔子等的因緣，這裡只是簡略地提到。 『睡眠是眼睛的食物』，如同《止觀》（Zhi Guan）第四卷所記載的。 『佛陀為八百比丘製作衣服』，佛陀在舍衛城（Shravasti），那律（Anuruddha）告訴阿難（Ananda）說：『請各位比丘製作三衣，我的衣服壞了。』阿難（Ananda）挨個房間告訴各位比丘。又前往娑羅邏巖中，俱薩羅（Kosala），梵語發音不同。各位比丘都照做了。佛陀看到阿難（Ananda）問：『你在做什麼？』阿難（Ananda）詳細回答。佛陀說：『你為什麼不請佛陀做呢？』佛陀和各位比丘一起舒張、裁剪，各位比丘縫製一天就完成了，因此說了迦絺那（Kathina）（具體內容省略）。 從教義上來說，有兩重含義，第一重是關於發心，第二重是關於修行。從四教（天臺宗的四種教法）通論發心，意思是說明修行的成就，即使稍微不同，大體上也沒有差別，肉眼即使失去，天眼也會重新成就，考慮到後面的內容，所以討論次第和不次第，具體內容在《止觀》（Zhi Guan）中。
【English Translation】 English version: The above is stated. If explained using the Four Siddhanthas (four kinds of accomplishments), from 'Ren Xian Jie' (benevolent and virtuous kalpa) downwards is the World Siddhantha (to delight sentient beings), from 'Anuruddha' downwards is the Individual Siddhantha (targeting individual dispositions), from 'Buddha's extensive' downwards is the Remedial Siddhantha (correcting errors), and from 'no hunting' downwards is the First Principle Siddhantha (guiding to the truth). Speaking of 'no hunting,' it is to avoid what is not obtained by hunting, and the specific content will be explained in detail in the following scriptures. Even coarse food, because of exhausting all possessions and the cause of good fields, can obtain superior rewards. The meaning of giving can also be extensively explained here, but it is not the focus here. From 'democracy' to 'good thoughts,' it refers to King Good Thoughts giving birth to King Yimo and the four Iron Wheel Kings, totaling 84,210 kings, which are recorded in detail in the Vinaya Pitaka. Speaking of 'initial creation,' 'grass' means initial. For example, when a commoner first encounters, you should take off the king's clothes, let him take off the king's clothes and put on Gautama's clothes, and follow the teacher's surname. The ancient customs here all follow the teacher's surname, such as Zhu Daosheng (Zhu Daosheng) originally did not have the surname Zhu, but only served Zhu Fatai (Zhu Fatai) as a disciple. Since An Gong (Daoan), everyone has been unified as the Shakya caste, and the text was seen only after translating the 'Shi Song Lu' (Ten Recitation Vinaya). The Vinaya Pitaka says: 'Four rivers enter the sea, and there are no more river names. Four surnames leave home and become the same Shakya caste.' The four sons being suspected refers to the sons of the concubine being suspected by the principal wife. The 'Xian Yu Jing' (Sutra of the Wise and Foolish) lists in detail the causes and conditions of offering food to rabbits in past lives, which are only briefly mentioned here. 'Sleep is food for the eyes,' as recorded in the fourth volume of 'Zhi Guan' (Concentration and Insight). 'The Buddha made clothes for eight hundred Bhikkhus,' the Buddha was in Shravasti (Shravasti), Anuruddha (Anuruddha) told Ananda (Ananda): 'Please ask the Bhikkhus to make three robes, my robes are broken.' Ananda (Ananda) told the Bhikkhus room by room. He also went to Salararock Cave, Kosala (Kosala), the Sanskrit pronunciation is different. The Bhikkhus all did as they were told. The Buddha saw Ananda (Ananda) and asked: 'What are you doing?' Ananda (Ananda) answered in detail. The Buddha said: 'Why didn't you ask the Buddha to do it?' The Buddha and the Bhikkhus stretched, cut, and the Bhikkhus sewed it in one day, so they talked about Kathina (Kathina) (details omitted). From the perspective of doctrine, there are two levels of meaning, the first is about aspiration, and the second is about practice. From the general discussion of the Four Teachings (the four teachings of the Tiantai school) on aspiration, it means explaining the achievement of practice. Even if there are slight differences, there is no difference in the general body. Even if the physical eye is lost, the heavenly eye will be re-achieved. Considering the following content, the order and non-order are discussed, and the specific content is in 'Zhi Guan' (Concentration and Insight).
》第五記。亦應明開顯等，此中正明天眼兼明四眼耳。觀心中不云慧眼者，闕耳。應云「觀因緣定心即天眼，空心即慧眼」。
釋劫賓那中，初是世界，「是比丘」下為人，「中夜」下對治，「豁然」下第一義。「禱星」等者，《爾雅》云：「天駟房」。注云：「龍為天馬，故房四星謂之天駟星也。」即東方七宿中第四宿也。若準西方宿復不定，具如《止觀》第十記。約教中皆云「棲」者，依如來所證處以釋宿也，則當教明佛分齊不同。
釋「憍梵」中，初文含四悉故不分之，至后自結。「翻牛呞」者，過去世時曾作比丘，過他粟田摘看生熟，后五百歲作牛償之，今得無學尚有餘習。結四悉名在中間，總釋前後文也。故「又云」去，重釋前四悉意也。次「佛滅」去，重更別釋第一義也。「水說偈」者，論云：「憍梵般提稽首禮，妙眾第一大德僧，聞佛滅度我隨去，如大象去象子隨」。約教中皆著「示」者，若作垂示義兼本跡，若作教示正當約教。約觀心中正用丈夫牛王，而通取白牛引駕。
釋「離婆多」因緣中，初是世界，「假和合」去為人、對治，「增一」去第一義。故且約爭尸一緣只具二悉，若依爭尸緣自具四悉者，「假和」合世界也，「易度」即為人，「問人」即對治，「聞說」即第一義。
【現代漢語翻譯】 現代漢語譯本：第五記。也應該明白開顯等，這裡主要闡明天眼，兼帶闡明肉眼、天眼、慧眼、法眼、佛眼四眼和天耳。觀心中沒有提到慧眼，是遺漏了。應該說『觀察因緣，心入定時就是天眼；心空無一物就是慧眼』。
解釋劫賓那（Kalavinka）中，開頭是世界悉檀（Lokasiddhanta），『是比丘』下是為人悉檀（Purushasiddhanta），『中夜』下是對治悉檀（Pratipakshasiddhanta），『豁然』下是第一義悉檀（Paramarthasiddhanta）。『禱星』等，《爾雅》中說：『天駟是房宿』。註釋說：『龍是天馬，所以房宿四星稱為天駟星。』就是東方七宿中的第四宿。如果按照西方星宿來算就不確定了，詳細情況見《止觀》第十記。從教相上說都說『棲』，是依據如來所證悟的處所來解釋星宿，那麼從教相上說明佛的品位不同。
解釋『憍梵波提（Gavampati）』中，開頭一段文字包含四悉檀，所以不分開解釋，到後面自然總結。『翻牛呞』，過去世時曾經做比丘，經過別人的稻田，摘取稻穗檢視生熟情況，後來五百世轉生為牛來償還，現在已經證得無學果位，還留有餘習。總結四悉檀的名目在中間，總括解釋前後文。所以『又說』開始，是重新解釋前面的四悉檀的含義。其次『佛滅』開始，是重新另外解釋第一義悉檀。『水說偈』，論中說：『憍梵波提稽首禮，妙眾第一大德僧，聞佛滅度我隨去，如大象去象子隨』。從教相上說都著重『示』，如果作為垂示義，就兼顧了本跡，如果作為教示，就正當符合教相。從觀心上說，正用丈夫牛王，而普遍採用白牛引駕。
解釋『離婆多（Revata）』因緣中，開頭是世界悉檀，『假和合』開始是為人悉檀、對治悉檀，『增一』開始是第一義悉檀。所以暫且按照爭尸這一因緣，只具備二悉檀，如果按照爭尸的因緣，自身就具備四悉檀，『假和』合是世界悉檀，『易度』就是為人悉檀，『問人』就是對治悉檀，『聞說』就是第一義悉檀。
【English Translation】 English version: Fifth Record. It should also be clear about opening and revealing, etc. This mainly elucidates the divine eye (天眼, tianyan), while also elucidating the flesh eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye (四眼, siyan) and the heavenly ear. The absence of mentioning the wisdom eye in the contemplation of the mind is an omission. It should be said, 'Observing conditions and entering samadhi is the divine eye; the mind being empty of all things is the wisdom eye.'
In explaining Kalavinka (劫賓那), the beginning is the Lokasiddhanta (世界悉檀, shijie xitan), 'is a Bhikshu' below is the Purushasiddhanta (為人悉檀, weiren xitan), 'midnight' below is the Pratipakshasiddhanta (對治悉檀, duizhi xitan), 'suddenly' below is the Paramarthasiddhanta (第一義悉檀, diyi yi xitan). 'Praying to the stars' etc., the Er Ya (爾雅) says: 'Tian Si (天駟) is the Fang (房) constellation.' The annotation says: 'The dragon is the heavenly horse, so the four stars of the Fang constellation are called the Tian Si stars.' It is the fourth constellation in the eastern seven constellations. If calculated according to the western constellations, it is uncertain, as detailed in the tenth record of the Zhi Guan (止觀). From the perspective of teaching, they all say 'dwelling,' which is to explain the constellations based on the place of enlightenment attained by the Tathagata. Then, from the perspective of teaching, it explains that the ranks of the Buddhas are different.
In explaining 'Gavampati (憍梵波提)', the beginning paragraph contains the four siddhantas, so it is not explained separately, and it will naturally be summarized later. 'Translating the cow's cud chewing,' in a past life, he was once a Bhikshu who passed by someone else's rice field and picked rice ears to check their ripeness. Later, he was reborn as a cow for five hundred lifetimes to repay the debt. Now that he has attained the state of no-more-learning, he still has residual habits. The summary of the names of the four siddhantas is in the middle, summarizing the explanation of the preceding and following texts. Therefore, 'also says' onwards is a re-explanation of the meaning of the previous four siddhantas. Secondly, 'Buddha's Nirvana' onwards is a re-explanation of the Paramarthasiddhanta. 'Water speaks the verse,' the treatise says: 'Gavampati bows in reverence, the foremost virtuous monk of the wonderful assembly, hearing of the Buddha's Nirvana, I will follow, like a great elephant followed by its calf.' From the perspective of teaching, they all emphasize 'showing,' if taken as the meaning of showing, it considers both the original and manifested aspects. If taken as teaching, it is properly in accordance with the teaching. From the perspective of contemplating the mind, it properly uses the strong bull king, and universally adopts the white bull leading the carriage.
In explaining the cause and condition of 'Revata (離婆多)', the beginning is the Lokasiddhanta, 'false union' onwards is the Purushasiddhanta and Pratipakshasiddhanta, 'increasing one' onwards is the Paramarthasiddhanta. Therefore, for the time being, according to the cause and condition of the dispute over the corpse, it only possesses two siddhantas. If according to the cause and condition of the dispute over the corpse, it inherently possesses the four siddhantas, 'false union' is the Lokasiddhanta, 'easy to cross over' is the Purushasiddhanta, 'asking people' is the Pratipakshasiddhanta, 'hearing said' is the Paramarthasiddhanta.
二鬼爭尸緣在《止觀》第七記。引《增一》，重證第一義耳。有口失緣在金藏經。約教中還寄爭尸，以為義本。別教云「非己有」等者，凡別教中立佛界者，有其三意：一者以理性為佛界，二者以果頭為佛界，三者以初地去分名佛界。今言十界皆非己者，指初地去分佛界耳；若指果頭應云九界非己有耳。圓教中「非我非他」者，非真非緣復非共離。又非己有不同前兩，非他有不同別教，前約教則寄假合，今本跡觀心並約星宿，皆隨便耳。「見佛如星」，《般舟》中意。「觀心」下「云云」者，應廣引《般舟三昧》(云云)。
釋「畢陵伽」廣明慢緣，在《止觀》第二記。若約此為四悉者，「五百世」世界也。「懺悔」具二悉，引《增一》即第一義。「觀心」后「云云」者，三觀總別俱是第一義，所破之惑俱得是粗說等也。
釋「薄拘羅」因緣中，初文是世界，「年一百六十」去生善，「身樂」去是對治，故「增一云壽命」等是第一義。「昔施呵梨勒」者，過去毗婆尸佛時，以呵梨勒施一頭痛比丘，自是已來而常無病。言「持一戒四戒莊嚴」者，少分優婆塞受時俱五，期心多少。增一云：「佛語優迦尼：夫食者長善滅惡可以食之；若長惡滅善則不可食。持戒破戒亦復如是。」「多毀犯」下「云云」者，應分
【現代漢語翻譯】 現代漢語譯本 二鬼爭尸的因緣記載在《止觀》第七記中，引用《增一阿含經》，是爲了再次證明第一義諦罷了。有口失緣的記載在金藏經中。依據教義，仍然寄託于爭尸的典故，作為義理的根本。別教中說『非己有』等等，凡是別教中建立佛界，有三種含義：一是將理性作為佛界，二是將果位之首作為佛界，三是將初地以上的部分稱為佛界。現在說十界都不是自己擁有的，指的是初地以上部分的佛界；如果指的是果位之首，應該說九界不是自己擁有的。圓教中『非我非他』，是指非真非緣，既不是共同也不是分離。又說『非己有』不同於前面兩種，『非他有』不同於別教，前面依據教義是寄託于假合，現在本跡觀心都依據星宿，都是隨順方便的說法。『見佛如星』，是《般舟三昧經》中的意思。『觀心』下的『云云』，應該廣泛引用《般舟三昧經》的內容（此處省略）。 解釋『畢陵伽』（Bilimga）廣泛闡明了慢心的因緣，記載在《止觀》第二記中。如果依據這個作為四悉檀（Sidan，四種成就），『五百世』是世界悉檀（Lokasiddaṃ，世界成就）。『懺悔』具備二種悉檀，引用《增一阿含經》就是第一義悉檀（Paramārthasiddhaṃ，第一義成就）。『觀心』后的『云云』，三觀的總相和別相都是第一義悉檀，所破除的迷惑都可以說是粗淺的說法等等。 解釋『薄拘羅』（Bakkula）的因緣中，最初的文字是世界悉檀，『年一百六十』是增長善根，『身樂』是對治悉檀（Prātipakṣikasiddhaṃ，對治成就），所以《增一阿含經》說『壽命』等等是第一義悉檀。『昔施呵梨勒』，過去毗婆尸佛（Vipaśyin）時，用呵梨勒果（Haritaki）佈施給一位頭痛的比丘，從此以後就常常沒有疾病。說『持一戒四戒莊嚴』，少分的優婆塞（Upasaka，近事男）受戒時都具備五戒，只是發願的心有所不同。《增一阿含經》說：『佛告訴優迦尼（Ukani）：凡是吃了能增長善、滅除惡的食物就可以吃；如果吃了能增長惡、滅除善的食物就不能吃。持戒破戒也是這樣。』『多毀犯』下的『云云』，應該分開說明。
【English Translation】 English version The cause and condition of the two ghosts fighting over a corpse is recorded in the seventh volume of 『Zhi Guan』 (止觀). Quoting the 『Ekottara Agama』 (增一阿含經), it is merely to re-verify the ultimate truth. The record of losing the opportunity to speak is in the Jinzang Sutra (金藏經). According to the teachings, it still relies on the story of fighting over a corpse as the foundation of the doctrine. The Separate Teaching (別教) says 『not self-owned』 etc. In all cases where the Separate Teaching establishes the Buddha realm, there are three meanings: first, taking rationality as the Buddha realm; second, taking the head of the fruition as the Buddha realm; and third, calling the part above the first ground (初地) the Buddha realm. Now, saying that the ten realms are not self-owned refers to the Buddha realm above the first ground; if it refers to the head of the fruition, it should be said that the nine realms are not self-owned. In the Perfect Teaching (圓教), 『neither self nor other』 means neither true nor conditioned, neither common nor separate. Furthermore, 『not self-owned』 is different from the previous two, and 『not other-owned』 is different from the Separate Teaching. The former, according to the teachings, relies on false aggregation, while now the original trace contemplation of the mind all relies on the stars, which are all expedient teachings. 『Seeing the Buddha like a star』 is the meaning in the 『Pratyutpanna Samadhi Sutra』 (般舟三昧經). The 『etc.』 after 『contemplation of the mind』 should extensively quote the content of the 『Pratyutpanna Samadhi Sutra』 (此處省略). Explaining 『Pilimga』 (畢陵伽) extensively elucidates the causes and conditions of arrogance, recorded in the second volume of 『Zhi Guan』. If based on this as the four siddhanas (Sidan, 四種成就), 『five hundred lifetimes』 is the world siddhana (Lokasiddaṃ, 世界成就). 『Repentance』 possesses two siddhanas, and quoting the 『Ekottara Agama』 is the ultimate truth siddhana (Paramārthasiddhaṃ, 第一義成就). The 『etc.』 after 『contemplation of the mind』 means that the general and specific aspects of the three contemplations are all the ultimate truth siddhana, and the delusions to be broken can all be said to be superficial teachings etc. Explaining the causes and conditions of 『Bakkula』 (薄拘羅), the initial text is the world siddhana, 『one hundred and sixty years old』 is increasing good roots, 『bodily pleasure』 is the antidote siddhana (Prātipakṣikasiddhaṃ, 對治成就), so the 『Ekottara Agama』 says 『lifespan』 etc. is the ultimate truth siddhana. 『Formerly offering Haritaki』 means that in the past, during the time of Buddha Vipashyin (毗婆尸佛), a Haritaki fruit (呵梨勒果) was offered to a monk with a headache, and since then he has often been without illness. Saying 『holding one precept and adorned with four precepts』 means that when a lay devotee (Upasaka, 優婆塞) takes the precepts, they all possess the five precepts, but the mind of vowing is different. The 『Ekottara Agama』 says: 『The Buddha told Ukani (優迦尼): One can eat food that increases good and eliminates evil; if it increases evil and eliminates good, then one cannot eat it. Holding and breaking precepts are also like this.』 The 『etc.』 after 『many violations』 should be explained separately.
別之。如雲：若破一戒當墮地獄，若持一戒得生人中。再三問能持不者，令三自歸，故持一戒得名少分，乃至滿分。《報恩》第六，五戒不許五種販賣：一、畜生直賣者得，二、弓箭，三、沽酒，四、壓油，五、五大染色。罽賓已來麻中無蟲處聽，流沙諸國染多殺生，秦地染青亦多殺蟲，前四皆云不販者得。藏中有一卷《五戒經》，分為五品，甚是持五戒者所要。「塔猶有是力」者二義，一者舍利之力，二者護塔神力。本跡中「大寂定」者，只是大般涅槃。「長壽」去，寄跡事以立本德，本住真常跡現長壽，本居極樂跡示無病，本八自在跡居不夭，本住圓凈跡示閑靜。
釋「俱絺羅」因緣中，雖對身子為成舅德且從舅說，族姓即世界，「見姊」即為人，「棄家」至「墮負」對治，「即低頭」去並屬第一義。《中含》五十八，舍利子與俱絺羅論有多番。初舍利子問：云何不善？云何不善根？俱絺羅答：身是不善，貪等是不善根。問：何者是智慧？答：四諦是。問：何者是識？知色聲香味觸法者是。問：識何所依？答：依壽。問：壽何所依？答：不別有依。依壽有燸如因油有燈。更有多番。
釋「難陀」因緣文甚略，「亦云放牛」者，《大論》云：「頻婆娑羅王請佛及比丘僧三月安居，語放牛人令近處住，令
【現代漢語翻譯】 現代漢語譯本：區別在於，例如說：『如果破一條戒律，應當墮入地獄；如果持守一條戒律，就能轉生到人間。』反覆詢問能否持守戒律，令其進行三自歸依，因此持守一條戒律可以稱為少分，乃至滿分。《報恩經》第六卷中提到，五戒不允許五種販賣：一、直接販賣畜生；二、弓箭；三、賣酒；四、榨油；五、五大染色。罽賓（Kashmir）地區因為麻中沒有蟲子，所以可以允許；流沙（desert）地區的國家因為染色會殺害很多生命，秦地（China）染色青色也殺害很多蟲子，前面四種都說不販賣就可以。《藏經》中有一卷《五戒經》，分為五品，對於持守五戒的人來說非常重要。「塔猶有是力」有兩種含義，一是舍利（relic）的力量，二是護塔神的力量。本跡中「大寂定」指的就是大般涅槃（Mahaparinirvana）。「長壽」之後，寄託于外在的事蹟來建立根本的功德，根本在於真常而外在顯現為長壽，根本居住在極樂世界而外在顯示為沒有疾病，根本具有八自在而外在居住於不夭折，根本安住于圓滿清凈而外在顯示為閑靜。 解釋「俱絺羅（Kutila）」的因緣中，雖然是對舍利子（Sariputra）而言，爲了成就舅舅的德行，所以從舅舅的角度來說，族姓就是世界，「見姊」就是為人，「棄家」到「墮負」是對治，「即低頭」之後都屬於第一義。《中阿含經》第五十八卷中，舍利子與俱絺羅之間有很多番的辯論。最初舍利子問：什麼是不善？什麼是不善根？俱絺羅回答：身是不善，貪等等是不善根。問：什麼是智慧？答：四諦（Four Noble Truths）是。問：什麼是識？答：知道色聲香味觸法的就是識。問：識依靠什麼？答：依靠壽命。問：壽命依靠什麼？答：沒有別的依靠。依靠壽命而有溫暖，就像因為油而有燈。還有很多番的辯論。 解釋「難陀（Nanda）」的因緣文非常簡略，《大論》中說：「頻婆娑羅王（King Bimbisara）請佛（Buddha）及比丘僧（bhikkhu sangha）三個月安居，告訴放牛人讓他們住在附近，讓他們...
【English Translation】 English version: The distinction lies in, for example, saying: 'If one breaks a precept, one should fall into hell; if one upholds a precept, one can be reborn in the human realm.' Repeatedly asking if one can uphold the precepts, instructing them to take the Three Refuges, therefore upholding one precept can be called a small portion, up to a full portion. In the sixth volume of the Baoen Sutra (Sutra of Repaying Kindness), it is mentioned that the five precepts do not allow five types of trade: 1. Directly selling animals; 2. Bows and arrows; 3. Selling alcohol; 4. Pressing oil; 5. The five major dyeing processes. The region of Kashmir (Kashmir) is permissible because there are no insects in the hemp; the countries of the desert (desert) region kill many lives because of dyeing, and dyeing blue in the Qin region (China) also kills many insects. The previous four all say that not trading is permissible. In the Tibetan Canon, there is a volume of the Five Precepts Sutra, divided into five sections, which is very important for those who uphold the five precepts. 'The pagoda still has this power' has two meanings, one is the power of the relics (relic), and the other is the power of the pagoda-protecting deities. The 'Great Quiescent Samadhi' in the Original and Manifestations refers to the Great Parinirvana (Mahaparinirvana). After 'Longevity', relying on external events to establish fundamental merit, the foundation lies in true constancy while the external manifestation is longevity, the foundation resides in the Pure Land of Ultimate Bliss while the external manifestation is without illness, the foundation possesses the Eight Freedoms while the external resides in non-premature death, the foundation abides in perfect purity while the external manifestation is tranquility. In explaining the causes and conditions of 'Kutila (Kutila)', although it is addressed to Sariputra (Sariputra), in order to achieve the virtue of an uncle, it is spoken from the perspective of an uncle. Lineage is the world, 'seeing the sister' is being human, 'abandoning the home' to 'falling into debt' is the antidote, and 'immediately bowing the head' and onwards all belong to the First Truth. In the fifty-eighth volume of the Madhyama Agama Sutra, there are many debates between Sariputra and Kutila. Initially, Sariputra asked: What is unwholesome? What is the root of unwholesomeness? Kutila replied: The body is unwholesome, greed and so on are the roots of unwholesomeness. Asked: What is wisdom? Answer: The Four Noble Truths (Four Noble Truths) are. Asked: What is consciousness? Answer: Knowing form, sound, smell, taste, touch, and dharma is consciousness. Asked: What does consciousness rely on? Answer: It relies on life. Asked: What does life rely on? Answer: It has no other reliance. Having warmth relies on life, just as having a lamp relies on oil. There are many more debates. The text explaining the causes and conditions of 'Nanda (Nanda)' is very brief. The Mahaprajnaparamita Sastra says: 'King Bimbisara (King Bimbisara) invited the Buddha (Buddha) and the bhikkhu sangha (bhikkhu sangha) to reside in peace for three months, telling the cowherds to live nearby, so that they...
日日送乳酪酥等。終竟三月，王甚慚之令其見佛，其乃與諸同輩議云，曾聞一切智人即凈飯王子，彼生在王宮頗知放牛事不？乃入竹園端坐問佛，佛為說十一事等。」具如《止觀》第二記。因發心出家成無學果，從本為名故云放牛。言「善歡喜」者，從初慕道為名，歡喜中勝，故云善也。「欣樂」是善喜之別名耳。若以此義立四悉者，翻名即世界，十萬釋即為人，佛說放牛事即對治，得果即第一義。約教中雲「歡喜住」者，住無歡喜之名，但約別地，證道既同故借地以名住。
釋「孫陀罹難陀」因緣中，初是世界，「四月」下為人，「婦即」下對治，云云者，文略，義當后時得道是第一義。「彌沙塞」者，彼《律》乃是跋難陀，且以名同釋之，俱端正故。「地獄天堂」已後文，廣如《止觀》第二記。本跡觀心如前者，如前難陀中。
釋「富樓那」因緣中，初是世界，「是人」去為人，「增一」下第一義，「欲還」本去對治。嘆滿者，重舉第一義。
「須菩提」中，初文，世界，「常修」下為人。空是最勝行即業也。現報復勝故云善吉。「住無諍」去對治，「佛忉利」下即第一義。觀心中列四句者，雖通諸觀，于修空行其義更便。言「法身」者，且順前第一義中意，非獨此中必云法身。
釋「
【現代漢語翻譯】 現代漢語譯本 每日都送乳酪酥等食物。持續了三個月，國王非常慚愧，就讓他去見佛陀。他於是和同伴們商議說：『曾聽說一切智人就是凈飯王子（Suddhodana's son），他生在王宮，恐怕懂得放牛的事情嗎？』於是進入竹園（Veluvana）端坐，向佛陀提問，佛陀為他說了十一件事等等。」具體內容如《止觀》（Mohe Zhiguan）第二卷所記載。因此發心出家，成就無學果位，因為最初的職業而得名，所以叫做放牛。說到『善歡喜』，是因為最初仰慕佛道而得名，在歡喜中最為殊勝，所以叫做善。『欣樂』是善喜的別名罷了。如果用這個意義來建立四悉檀（sì xī tán，four types of explanation），翻譯名字就是世界悉檀（lokasiddhanta），十萬釋迦族人就是為人悉檀（purushasiddhanta），佛陀說放牛的事情就是對治悉檀（pratipakshasiddhanta），得到果位就是第一義悉檀（paramarthasiddhanta）。按照教中的說法，『歡喜住』，並不是住在沒有歡喜的地方，只是按照不同的地位，證悟的道理相同，所以借用地位來命名住所。 解釋『孫陀罹難陀』（Sundarananda）的因緣中，最初是世界悉檀，『四月』以下是為人悉檀，『婦即』以下是對治悉檀，云云，這裡省略了，意義是指後來證得道果是第一義悉檀。『彌沙塞』，他的《律》實際上是跋難陀（Bhadrananda），姑且用名字相同來解釋，都是因為相貌端正的緣故。『地獄天堂』以後的內容，詳細情況如《止觀》第二卷所記載。本跡觀心和前面一樣，如前面的難陀（Nanda）的例子。 解釋『富樓那』（Purna）的因緣中，最初是世界悉檀，『是人』開始是為人悉檀，『增一』以下是第一義悉檀，『欲還』本意是對治悉檀。讚歎圓滿，是再次強調第一義悉檀。 『須菩提』（Subhuti）的例子中，最初的文字是世界悉檀，『常修』以下是為人悉檀。空是最殊勝的修行，也就是業。現世的果報更加殊勝，所以叫做善吉。『住無諍』是對治悉檀，『佛忉利』以下就是第一義悉檀。觀心中列出四句，雖然普遍適用於各種觀法，但對於修習空行來說，它的意義更加方便。說到『法身』，姑且順應前面第一義悉檀中的意思，並非只有在這裡才必須說成法身。 解釋『
【English Translation】 English version Daily, he sent offerings of cheese, ghee, and other foods. After three months, the king felt deeply ashamed and ordered him to see the Buddha. He then discussed with his peers, saying, 'We have heard that the All-Knowing One is the son of King Suddhodana (Suddhodana's son), born in the palace. Does he know anything about herding cows?' So he entered the Veluvana (Veluvana) and sat upright, asking the Buddha questions. The Buddha explained eleven things to him, etc.' Details are as recorded in the second volume of the Mohe Zhiguan (Mohe Zhiguan). Therefore, he resolved to renounce the world, attaining the fruit of no-more-learning (arhatship). He was named after his original occupation, hence called 'Cowherd'. As for 'Good Joy', it is named after his initial admiration for the path to enlightenment, being the most excellent among joys, hence called 'Good'. 'Delight' is simply another name for Good Joy. If we establish the Four Siddhantas (sì xī tán, four types of explanation) based on this meaning, translating the name is the Worldly Aspect (lokasiddhanta), the ten thousand Shakya clansmen are the Individual Aspect (purushasiddhanta), the Buddha's explanation of cow herding is the Remedial Aspect (pratipakshasiddhanta), and attaining the fruit is the Ultimate Meaning Aspect (paramarthasiddhanta). According to the teachings, 'Dwelling in Joy' does not mean dwelling in a place without joy, but rather according to different levels, the principles of enlightenment are the same, so the dwelling is named after the level. In explaining the circumstances of Sundarananda (Sundarananda), the beginning is the Worldly Aspect, 'four months' and below is the Individual Aspect, 'wife is' and below is the Remedial Aspect, etc., which is omitted here. The meaning refers to attaining the fruit of the path later, which is the Ultimate Meaning Aspect. 'Mishase' (Mahasattva), his Vinaya is actually Bhadrananda (Bhadrananda), let's explain it with the same name, both because of their handsome appearance. The content after 'hell and heaven' is detailed in the second volume of the Mohe Zhiguan. The contemplation of the original and manifested is the same as before, like the example of Nanda (Nanda) before. In explaining the circumstances of Purna (Purna), the beginning is the Worldly Aspect, 'this person' onwards is the Individual Aspect, 'Ekottara Agama' and below is the Ultimate Meaning Aspect, 'desire to return' is originally the Remedial Aspect. Praising the fulfillment is re-emphasizing the Ultimate Meaning Aspect. In the example of Subhuti (Subhuti), the initial text is the Worldly Aspect, 'constantly cultivate' and below is the Individual Aspect. Emptiness is the most excellent practice, which is karma. The present retribution is even more excellent, hence called 'Good Auspicious'. 'Dwelling in non-contention' is the Remedial Aspect, 'Buddha Trayastrimsa Heaven' and below is the Ultimate Meaning Aspect. Listing the four phrases in the contemplation of the mind, although universally applicable to various contemplations, its meaning is more convenient for practicing emptiness. Speaking of 'Dharmakaya', let's follow the meaning in the previous Ultimate Meaning Aspect, it is not only here that it must be called Dharmakaya. Explaining '
阿難」因緣中，初是世界，「中含」下為人，「自誓」下對治，「育王」下第一義。「宗社」者，具如《止觀》第四記。本跡中約歡喜地以釋本住，地即住也。約觀中「相似」乃至「相應」者，亦可通取名字。言「云云」者，具述觀相。
釋「羅睺羅」因緣中，約往世今世及祖王歡喜，並世界也；諸能破障邊多是為人；諸所破障邊多是對治；后得道是第一義。準《雜寶藏經》，羅云是佛得道夜生，以羅云六年在胎，若佛十九出家，乃成二十四得道；若三十成道，乃成二十五出家。不同見別不須和會，乃至諸釋起謗及息謗等，具在彼經事不可具，《未曾有經》復甚委悉。「寶女等」者，瞿毗羅云：「我常與耶輸進止共俱，未曾有過。」言「寶女」者，是天種不孕，佛不出家當為輪王，天送寶女以為侍者；或云是羅剎女。如天帝釋亦妻修羅女。《大論》十九云：「耶輸陀羅，菩薩出家時自覺有娠，菩薩六年苦行，故懷妊亦六年，乃令諸釋有疑。因佛還國，羅云以一器百味飲食及歡喜丸以上于佛，佛變五百羅漢與佛不殊，羅云送食直至佛所，諸比丘空缽而坐。」章安云：「寶女能生千子。《法顯傳》云：『王妃生肉團如瓜，瓜有千㼑，㼑生一子，有千子。』此與《大論》文復小異。」「而佛索令出家」者，《未曾有經
【現代漢語翻譯】 現代漢語譯本 『阿難』（Ananda，佛陀的十大弟子之一，以記憶力強著稱）因緣中，『初是世界』，『中含』下指為人，『自誓』下指對治，『育王』下指第一義（最高真理）。『宗社』的解釋，詳見《止觀》第四卷的記載。在本跡對比中，以歡喜地（菩薩修行階位的第一階段）來解釋本住（佛的根本住所），地即是住。在觀想中，從『相似』乃至『相應』的階段，也可以統統取名為名字。說『云云』，是詳細敘述觀想的景象。 解釋『羅睺羅』（Rahula，佛陀的兒子）的因緣中，包括往世、今世以及祖王歡喜，都屬於世界；諸如能破除障礙的方面，多是為人；諸如所破除的障礙方面，多是對治；後來得道是第一義。根據《雜寶藏經》，羅云是佛陀得道之夜出生的，因為羅云在胎中六年，如果佛陀十九歲出家，那麼二十四歲得道；如果三十歲成道，那麼二十五歲出家。不同的見解不必強行調和，乃至諸位釋迦族人起誹謗以及平息誹謗等，都詳細記載在那部經中，事情太多無法一一列舉，《未曾有經》記載得非常詳細。『寶女等』，瞿毗羅云：『我常常與耶輸陀羅（Yasodhara，釋迦牟尼的妻子）一同行動，從未有過過失。』說『寶女』，是天種不孕，佛陀不出家時應當成為轉輪王，天人送來寶女作為侍者；或者說是羅剎女。如同天帝釋（Indra）也娶了修羅（Asura）女。《大智度論》第十九卷說：『耶輸陀羅，菩薩出家時自覺有孕，菩薩六年苦行，所以懷孕也六年，因此讓諸位釋迦族人產生懷疑。』因為佛陀回國，羅云用一個器皿盛滿百味飲食以及歡喜丸獻給佛陀，佛陀變化出五百羅漢與佛陀沒有差別，羅云送食物直到佛陀所在之處，諸位比丘空著缽而坐。章安說：『寶女能生千子。《法顯傳》記載：王妃生下肉團像瓜一樣，瓜有千個蒂，每個蒂生一個兒子，共有千個兒子。』這與《大智度論》的說法略有不同。『而佛索令出家』，《未曾有經》
【English Translation】 English version In the 『Ananda』 (one of the ten principal disciples of the Buddha, known for his memory) cause and condition, 『initially it is the world,』 『containing within』 refers to people, 『self-vow』 refers to the antidote, 『King Ashoka』 refers to the ultimate meaning (highest truth). The explanation of 『clan and society』 is detailed in the fourth volume of the 『Mohe Zhiguan』. In the comparison of original and trace, the stage of Joyful Ground (the first stage of a Bodhisattva's practice) is used to explain the original dwelling, the ground is the dwelling. In contemplation, from the stage of 『similarity』 to 『correspondence,』 all can be collectively named as names. Saying 『etc.』 is to describe the appearance of contemplation in detail. In explaining the cause and condition of 『Rahula』 (the Buddha's son), including past lives, present lives, and the joy of the ancestral king, all belong to the world; aspects such as those that can break through obstacles are mostly for people; aspects such as the obstacles that are broken through are mostly the antidote; later attaining the Way is the ultimate meaning. According to the 『Sutra of Various Treasures,』 Rahula was born on the night the Buddha attained enlightenment, because Rahula was in the womb for six years, if the Buddha left home at nineteen, then he attained enlightenment at twenty-four; if he attained enlightenment at thirty, then he left home at twenty-five. Different views do not need to be forcibly reconciled, even the slander and pacification of slander by the Shakya clan are recorded in detail in that sutra, there are too many things to list one by one, the 『Unprecedented Sutra』 records it very thoroughly. 『Treasure girls, etc.,』 Qu Pila said: 『I often act together with Yasodhara (wife of Shakyamuni), and have never had any faults.』 Saying 『treasure girl』 is that the heavenly seed is infertile, when the Buddha does not leave home, he should become a Chakravartin king, and the heavenly beings send a treasure girl as an attendant; or it is said to be a Rakshasa girl. Just as Indra (Shakra) also married an Asura girl. The nineteenth volume of the 『Mahaprajnaparamita Shastra』 says: 『Yasodhara, when the Bodhisattva left home, she felt pregnant, and the Bodhisattva practiced asceticism for six years, so she was pregnant for six years, which caused the Shakya clan to have doubts.』 Because the Buddha returned to the country, Rahula used a vessel filled with hundreds of flavors of food and joy pills to offer to the Buddha, the Buddha transformed five hundred Arhats who were no different from the Buddha, Rahula sent food all the way to where the Buddha was, and the monks sat with empty bowls. Zhang An said: 『The treasure girl can give birth to a thousand sons. The 『Fa Xian Biography』 records: The queen gave birth to a flesh ball like a melon, the melon had a thousand stems, and each stem gave birth to a son, there were a thousand sons.』 This is slightly different from the text of the 『Mahaprajnaparamita Shastra.』 『And the Buddha asked him to leave home,』 the 『Unprecedented Sutra』
》佛令目連從瞿姨索，瞿姨不肯，空聲告曰：「汝遇定光佛世買華之時，愿為他妻好醜不離，所有盡舍唯留父母。今何以惜子？」
問：
文中何故不云瞿姨，但云耶輸？
答：
昔時瞿姨是今日耶輸，今日瞿姨乃是天女故。
「羅云以沙彌之年」者，《中含》第三云：「佛乞食訖至溫泉羅云住處，羅云爲敷坐具汲水洗足，佛取水器瀉留少水。問羅云：見不？答：見。佛言：我說彼道少亦復如是。次令水盡，次令器覆，皆答佛。佛言：彼道盡，彼道覆。皆語羅云：當作是意不得戲笑妄語。而說偈言：人狂一往謂妄語是，不畏後世無惡不作。說是頌已，問羅云曰：如人照鏡，欲見其面見凈不凈。如是羅云，將己身業觀于彼凈及以不凈、善不善、已作當作，皆當受善惡果報，乃至口意亦復如是一一觀察。」四大羅漢名，如前。佛敕云：「吾法滅盡然後涅槃。」準《寶云經》第七，佛記十六羅漢令持佛法，至后佛出方得入滅。彼經一一皆列住處人名眾數等，故諸聖者皆于佛前各發誓言：我等以神力故，弘護是經不般涅槃。賓頭盧、羅云在十六數，卻不云迦葉。
本跡中雲「八種障」等者，意云，本住無障跡示十障。「障涅槃」者，謂生死障使不得入涅槃故，即前文中初八番是。「一種
【現代漢語翻譯】 現代漢語譯本：佛陀命令目連尊者向瞿夷（Ku Yi，人名）乞討，瞿夷不肯，目連尊者便以神通力在空中告訴她說：『你過去在定光佛（Dipamkara Buddha）在世時買花，發願生生世世做他的妻子，無論美醜都不分離，所有財產都全部施捨，只留下父母的贍養費用。現在為什麼吝惜你的財物呢？』
問： 為什麼文中不稱呼瞿夷，而稱呼耶輸（Yeshu，人名）？
答： 過去世的瞿夷就是今天的耶輸，今天的瞿夷實際上是天女。
『羅云（Rahula，佛陀之子）以沙彌之年』，《中阿含經》第三卷記載：『佛陀乞食完畢後到溫泉羅云的住所，羅云爲佛陀鋪設座位，打水洗腳，佛陀取過水器，倒掉水，留下少許水。問羅云：看見了嗎？羅云回答：看見了。佛陀說：我說修道也是這樣，少也要像這樣。接著讓水全部倒掉，然後讓水器翻過來，羅云都回答佛陀。佛陀說：修道窮盡，修道覆滅。都告訴羅云：應當這樣想，不得戲笑妄語。』並且說了偈語：『有人瘋狂地認為妄語是小事，不畏懼後世，無惡不作。』說完偈語后，問羅云說：『如人照鏡子，想要看見自己的面容，看見的是乾淨還是不乾淨。像這樣，羅云，將自己的身業觀照于清凈與不清凈、善與不善、已作和將作，都應當承受善惡果報，乃至口意也像這樣一一觀察。』四大羅漢的名字，如前所述。佛陀敕令說：『我的佛法滅盡之後我才涅槃。』根據《寶云經》第七卷，佛陀記述了十六羅漢，讓他們護持佛法，直到下一尊佛出世才能入滅。該經一一列舉了他們的住處、人名、人數等，所以諸位聖者都在佛陀面前各自發誓說：我們以神通力，弘揚護持這部經，不入涅槃。賓頭盧（Pindola）、羅云在十六羅漢之數，卻沒有提到迦葉（Kasyapa）。
本跡中說的『八種障』等，意思是說，本來安住于沒有障礙的狀態，示現十種障礙。『障涅槃』，是指生死之障，使得不能進入涅槃，就是前面文中的最初八番。
【English Translation】 English version: The Buddha ordered Maudgalyayana (Maudgalyayana, name of a disciple of the Buddha) to beg from Ku Yi (Ku Yi, a person's name), but Ku Yi refused. Maudgalyayana then used his supernatural powers to announce in the air: 'In the past, when you bought flowers during the time of Dipamkara Buddha (Dipamkara Buddha), you vowed to be his wife in every lifetime, inseparable whether beautiful or ugly, and you gave away all your possessions, only keeping enough to support your parents. Why are you now being stingy with your wealth?'
Question: Why does the text not refer to Ku Yi, but instead refers to Yashodhara (Yeshu, a person's name)?
Answer: The Ku Yi of the past is the Yashodhara of today, and the Ku Yi of today is actually a celestial maiden.
'Rahula (Rahula, Buddha's son) at the age of a Shramanera (novice monk)', the third volume of the Madhyama Agama states: 'After the Buddha finished begging for food, he went to Rahula's residence at the hot springs. Rahula prepared a seat for the Buddha and fetched water to wash his feet. The Buddha took the water vessel, poured out the water, and left a little water. He asked Rahula: Did you see that? Rahula replied: I saw it. The Buddha said: I say that the path of cultivation is also like this, even a little should be like this. Then he had all the water poured out, and then had the water vessel turned upside down. Rahula answered the Buddha each time. The Buddha said: The path of cultivation is exhausted, the path of cultivation is overturned. He told Rahula: You should think like this, and you must not joke or lie.' And he spoke the verse: 'Some people madly think that lying is a small matter, and they are not afraid of the afterlife, and they commit all kinds of evil.' After speaking the verse, he asked Rahula: 'If a person looks in a mirror, wanting to see his face, does he see it clean or unclean? Like this, Rahula, observe your own bodily karma in terms of purity and impurity, good and bad, what has been done and what will be done, and you should bear the fruits of good and evil, and even your mouth and mind should be observed one by one in the same way.' The names of the Four Great Arhats are as mentioned before. The Buddha ordered: 'I will enter Nirvana after my Dharma has been extinguished.' According to the seventh volume of the Ratnamegha Sutra, the Buddha recorded the Sixteen Arhats, instructing them to uphold the Dharma until the next Buddha appears before they can enter Nirvana. That sutra lists their residences, names, numbers of people, etc., one by one, so all the sages made vows before the Buddha, saying: We, with our supernatural powers, will propagate and protect this sutra and will not enter Nirvana. Pindola (Pindola) and Rahula are among the Sixteen Arhats, but Kasyapa (Kasyapa) is not mentioned.
The 'eight kinds of obstacles' mentioned in the Original and Manifestations, etc., mean that originally dwelling in a state without obstacles, they manifested ten kinds of obstacles. 'Obstructing Nirvana' refers to the obstacles of birth and death, which prevent one from entering Nirvana, which are the first eight categories in the previous text.
障生死」者，障使不得至於生死，即第九是。次被佛敕不得涅槃，故障無餘即第十是。又前八文障義小異，一二三兼六年在胎，為胎等障故云覆障；第四謂宿世常障故云覆障；第五為疑所障故云障；第六約父不許，為父所障故云障，余準可知。「觀心例前」者，具如諸文，今應云「即假故障涅槃，即空故障生死，即中故障非生死非涅槃，乃至三惑，能障三觀所障之惑，有思議不思議等。」
法華文句記卷第二(上)
法華文句記卷第二(中)
唐天臺沙門湛然述
次釋少知識眾中，非但不嘆又不列名，以少人知。而云「聖與凡」等者，釋少知識所以，凡不測聖故云「絕交」。非聖全不交凡名之為絕，如以凡望凡交者方識，況以凡望聖理合絕交，交好既絕，豈以識之多少言耶？「特以」等者，今聖為引凡發彼同類，機緣不等隨類接之，故現少識之跡以接隱德之徒，故不以凡夫能知能識而判所知所識位高下也。故言不可以多少之跡失其本，故不可以多人知識為本高、以少人知識為本下。又不可多知識者為有實本、少知識者為無實本，故知多識少識俱跡而別有理本，若久本者自有實成。若欲此中辨四悉者，「多少異故」，世界；「隨順物機」為人；「藏名隱德」，對治，「高下莫測」，第一義。「
【現代漢語翻譯】 現代漢語譯本： 『障生死』（zhang sheng si）：阻礙，使得不能達到生死輪迴的境界，指的是第九種障礙。其次，因為被佛陀告誡不得入涅槃，所以阻礙進入無餘涅槃，指的是第十種障礙。此外，前面八種障礙的含義略有不同，第一、二、三種障礙兼指在母胎中六年，因為胎等障礙，所以說是『覆障』；第四種障礙是指宿世常常存在的障礙，所以說是『覆障』；第五種障礙是因為疑惑所造成的障礙，所以說是『障』；第六種障礙是由於父親不允許，因為被父親所阻礙，所以說是『障』，其餘的可以類推得知。「觀心例前」指的是，具體情況如同之前的文句所說，現在應該說『即假故障涅槃，即空故障生死，即中故障非生死非涅槃，乃至三惑，能障三觀所障之惑，有思議不思議等。』
《法華文句記》卷第二(上)
《法華文句記》卷第二(中)
唐朝天臺沙門湛然 述
接下來解釋『少知識眾中，非但不嘆又不列名，以少人知』，而說『聖與凡』等，這是解釋少知識的原因。凡夫不能測度聖人，所以說『絕交』。不是聖人完全不與凡人交往才叫做絕交，如同用凡人的眼光看待凡人之間的交往才能認識，更何況用凡人的眼光看待聖人，理應斷絕交往。交往既然斷絕，哪裡能用認識的人的多少來衡量呢？『特以』等，現在聖人爲了引導凡人，啓發那些與他們同類的人，因為機緣不同，所以隨著不同的類別來接引他們，所以顯現出少人認識的跡象，來接引那些隱匿德行的人，所以不能用凡夫能夠認識或者不能認識來判斷所認識的人的地位高低。所以說不可以因為認識的人的多少的跡象而失去根本，所以不可以因為很多人認識就認為是根本高，因為很少人認識就認為是根本低。也不可以認為多知識的人是有真實的根本，少知識的人是沒有真實的根本，所以知道多認識和少認識都是跡象，而另外有理性的根本，如果是有長久的根本，自然有真實的成就。如果想要在這裡辨別四悉檀（si xi tan），『多少異故』，是世界悉檀；『隨順物機』，是為人悉檀；『藏名隱德』，是對治悉檀，『高下莫測』，是第一義悉檀。
【English Translation】 English version: 'Obstruction of birth and death' (zhang sheng si): This obstructs and prevents one from reaching the realm of birth and death, referring to the ninth obstruction. Secondly, being instructed by the Buddha not to enter Nirvana, it obstructs entering the Nirvana without remainder, referring to the tenth obstruction. Furthermore, the meanings of the previous eight obstructions are slightly different. The first, second, and third obstructions also refer to the six years in the womb, and because of the obstructions of the womb, etc., it is called 'covering obstruction'. The fourth obstruction refers to the obstruction that has always existed from past lives, so it is called 'covering obstruction'. The fifth obstruction is the obstruction caused by doubt, so it is called 'obstruction'. The sixth obstruction is due to the father's disapproval, being obstructed by the father, so it is called 'obstruction'. The rest can be inferred accordingly. 'Observing the mind follows the previous examples' refers to the specific situation as described in the previous sentences. Now it should be said, 'That is, the provisional obstructs Nirvana, the empty obstructs birth and death, the middle obstructs neither birth and death nor Nirvana, and even the three delusions can obstruct the delusions obstructed by the three contemplations, having conceivable and inconceivable aspects, etc.'
Annotations on the Words and Phrases of the Lotus Sutra, Volume 2 (Part 1)
Annotations on the Words and Phrases of the Lotus Sutra, Volume 2 (Part 2)
Composed by Zhanran, a Tiantai Monk of the Tang Dynasty
Next, explaining 'among the assembly with few acquaintances, not only are they not praised nor are their names listed, because few people know them,' and saying 'sage and ordinary,' etc., this explains the reason for few acquaintances. Ordinary people cannot fathom sages, so it is said 'severed relations.' It is not that sages completely do not associate with ordinary people that is called severed relations, just as one can only recognize interactions between ordinary people by looking at them with the eyes of an ordinary person, let alone looking at sages with the eyes of an ordinary person, it is reasonable to sever relations. Since interactions are severed, how can one measure it by the number of people who know them? 'Especially' etc., now the sages, in order to guide ordinary people, enlighten those of their kind, because the opportunities are different, so they receive them according to different categories, so they manifest the traces of being known by few people, in order to receive those who conceal their virtues, so one cannot judge the high or low status of those who are known based on whether ordinary people can know them or not. Therefore, it is said that one cannot lose the root because of the traces of the number of people who know them, so one cannot think that having many acquaintances means the root is high, and having few acquaintances means the root is low. Nor can one think that those with many acquaintances have a real root, and those with few acquaintances have no real root, so one knows that many acquaintances and few acquaintances are both traces, and there is another rational root. If there is a long-standing root, there will naturally be real accomplishment. If one wants to distinguish the four Siddhantas (si xi tan) here, 'differences in quantity' is the World Siddhanta; 'adapting to the opportunities of beings' is the Personal Siddhanta; 'hiding names and concealing virtues' is the Antidotal Siddhanta; 'high and low are unfathomable' is the Supreme Meaning Siddhanta.
三藏十八種學人」等者，具如《止觀》第六記。通教學無學位兩節判者，前約二乘，后約菩薩。又前約三乘共位，后約獨菩薩位。約別圓中亦兩節判者，前云「功用無功用」，即約地住前後，次「具不具」即等覺妙覺，初入無功用亦得名為無學，但是分得故更約具足。引《阿含》意者，為開第三句義端故也。外人所以作此問者，汝云羅漢既云無學，何故更須隨逐世尊？「若爾」下假問徴起，答中即成第四句也。凡言學者，為進斷故，如七反、一來、不還皆不復學，若歷果進者義屬前句，況已所已斷不復更斷亦當第四句也。更加雙非即五句也。兩教聲聞悉皆如此。四教例者，通教更約菩薩者，前兩句如前，后兩句者學無學當地住故，無學學者無學在佛不可更學，還應退取六地為無學，出假名為學；若準羅漢，佛亦住于善法，為無學學。別圓后位唯不得令佛更有所學，則闕第三句，準通可知。並以凡位為第五句，則后三教並有兩節，皆成五句。
本跡中雲「居滿字學無學」者，別圓兩教皆取未足位，其中不妨亦有古佛，即是第二節無學人也。又「滿」字者，滿通三教簡二從圓。「眾生應以半字學無學莊嚴雙樹」者，初從半字引入圓滿，即鹿苑示枯、方等示榮，爾時已是莊嚴不二，始行執跡而暗其本，來至法華、涅槃
【現代漢語翻譯】 現代漢語譯本： 『三藏十八種學人』等，具體內容詳見《止觀》第六卷的記載。將通教的學習階段分為有學位和無學位兩個部分，前者指的是二乘（聲聞和緣覺），後者指的是菩薩。或者說，前者指的是三乘（聲聞、緣覺、菩薩）共有的修行階段，後者指的是菩薩獨有的修行階段。在別教和圓教中也分為兩個部分，前面說的『功用無功用』，指的是菩薩從初地到七地，有功用行，八地以上為無功用行；後面的『具不具』指的是等覺和妙覺，初入無功用行也可以稱為無學，但是因為只是部分證得，所以要進一步區分是否具足。引用《阿含經》的用意，是爲了開啟第三句的含義。外人之所以提出這個問題，是因為你認為阿羅漢已經是無學了，為什麼還要跟隨世尊學習？『若爾』以下是假設提問，答案中就構成了第四句。凡是稱為『學』的，都是爲了進一步斷除煩惱，例如七反、一來、不還都不再需要學習，如果經歷果位而不斷進步，就屬於前一句，何況已經斷除的煩惱不再需要斷除，也應當屬於第四句。再加上雙非，就構成了第五句。兩教（藏教和通教）的聲聞都是如此。四教的例子，通教進一步區分菩薩，前兩句和前面一樣，后兩句指的是學無學對應于菩薩的初地到七地，無學學者無學指的是佛已經無法再學習，如果還要學習，就應該退回到六地作為無學，出假名為學；如果按照阿羅漢的標準，佛也安住于善法，可以稱為無學學。別教和圓教的后位，只是不能讓佛再有所學，否則就缺少了第三句，可以參照通教來理解。並且將凡夫位作為第五句，那麼后三教（別教、圓教、通教）都有兩個部分，都構成了五句。
本跡論中說『居滿字學無學』，別教和圓教都取未圓滿的階段，其中不妨也有古佛，這就是第二節的無學人。另外，『滿』字指的是圓滿通於三教（通教、別教、圓教），區別於二乘而傾向於圓教。『眾生應以半字學無學莊嚴雙樹』，最初從半字教引入圓滿教，就像鹿苑示現枯槁、方等時示現榮盛，那時已經是莊嚴不二，開始修行時執著於事跡而忽略了根本，來到法華經和涅槃經。
【English Translation】 English version: The 'Eighteen Types of Learners in the Three Pitakas' are detailed in the sixth volume of the Zhi Guan (止觀, Mohe Zhiguan). The division of the Common Teaching (通教, Tongjiao) into stages of 'with learning' and 'without learning' refers to the Two Vehicles (二乘, Ercheng, i.e., Śrāvakas and Pratyekabuddhas) for the former and Bodhisattvas for the latter. Alternatively, the former refers to the stages shared by the Three Vehicles (三乘, Sancheng, i.e., Śrāvakas, Pratyekabuddhas, and Bodhisattvas), while the latter refers to the unique stage of Bodhisattvas. In the Separate Teaching (別教, Biejiao) and Perfect Teaching (圓教, Yuanjiao), there are also two divisions. The phrase 'effort and no-effort' refers to the stages before and after the eighth ground (地, bhūmi) of a Bodhisattva, where the first seven grounds involve effort, and the eighth and beyond are effortless. The phrase 'complete and incomplete' refers to the stages of Near-Perfect Enlightenment (等覺, Dengjue) and Wonderful Enlightenment (妙覺, Miaojue). Entering the state of no-effort can also be called 'no learning,' but because it is only partially attained, further distinction is needed to determine completeness. The reference to the Agama Sutras (阿含, Āhama) is to open up the meaning of the third phrase. The reason why outsiders ask this question is because you say that Arhats (羅漢, Arahan) are already without learning, so why do they still need to follow the World-Honored One (世尊, Śakyamuni Buddha)? The 'If so' below is a hypothetical question, and the answer forms the fourth phrase. All those called 'learners' are learning for the sake of further cutting off afflictions. For example, the Seven Returns (七反, Qifan), Once-Returners (一來, Sakṛdāgāmin), and Non-Returners (不還, Anāgāmin) no longer need to learn. If one progresses through the fruits, it belongs to the previous phrase. Moreover, what has already been cut off does not need to be cut off again, so it should belong to the fourth phrase. Adding 'neither both nor neither' forms the fifth phrase. This is the case for all Śrāvakas in the Two Teachings (藏教, Zangjiao, and 通教, Tongjiao). For the example of the Four Teachings (四教, Sijiao), the Common Teaching further distinguishes Bodhisattvas. The first two phrases are the same as before. The latter two phrases refer to 'learning without learning' corresponding to the first seven grounds of Bodhisattvas. 'No learning learning no learning' refers to the fact that the Buddha (佛, Buddha) can no longer learn. If one still needs to learn, one should retreat to the sixth ground as 'no learning,' and emerging from emptiness is called 'learning.' If based on the standard of Arhats, the Buddha also abides in good dharmas, which can be called 'no learning learning.' In the later stages of the Separate and Perfect Teachings, one simply cannot allow the Buddha to learn anything further, otherwise the third phrase would be missing, which can be understood by referring to the Common Teaching. Furthermore, taking the position of ordinary beings as the fifth phrase, then the latter three teachings (Separate, Perfect, and Common) all have two parts, all forming five phrases.
In the Treatise on Original and Manifestation (本跡, Benji) it says, 'Residing in the full character, learning without learning.' The Separate and Perfect Teachings both take the incomplete stage, among which there may also be ancient Buddhas, which is the 'no learning person' of the second section. In addition, the 'full' character refers to the completeness that is common to the Three Teachings (Common, Separate, and Perfect), distinguishing it from the Two Vehicles and leaning towards the Perfect Teaching. 'Sentient beings should use the half-character learning without learning to adorn the twin trees.' Initially, the half-character teaching leads into the complete teaching, just as the Deer Park (鹿苑, Sarnath) showed withering and the Vaipulya (方等, Fangdeng) showed flourishing. At that time, it was already adorning non-duality. When beginning practice, one clings to the manifestations and neglects the origin, arriving at the Lotus Sutra (法華, Lotus Sutra) and the Nirvana Sutra (涅槃, Nirvana Sutra).
方始顯說，即《大經》中舉因六人，既見佛性同於如來，二而不二故云莊嚴。觀心中已立學無學二句，應更立二句，不緣而緣名無學學，常如是觀名學無學，對未修者成第五句，亦可約理為第五句，亦得三觀各為五句，思之可見。
約觀為數中雲「界如互論即具二千」者，百界千如但成一千，即十界百界界界十如，復應更以百如千界。又名一千，且如十如初后相在則十如為百，用對十界豈非千界？此且一往論其單數，若百如中之千界界界十界，百界中之千如如如十如，何但界如各一千耶？是則重重無盡不可數知，將何以為二千定數？故云「不可思議」。諸境皆然且隨便說，故云二千。因緣約教中並但列數，于義即足不須別求，故前二文直列而已。若欲義立聞數歡喜生善破惡入真，諸教用觀對數解異，即其意也。
「舉跡」下，本跡也。「舉跡」等者，即此跡法是本法也。本自有跡故云本跡，非跡無以顯本，此跡即是本家之跡，非本無以垂跡，故二千跡中之跡即二千本中之跡，上下悉然。釋妨如前多知識中。
列尼眾中破舊解云「又復無文」等者，比丘眾末結云「如是眾所知識故可云多」，學無學文末無此結故，故望前多得云少耳。尼眾二文前無眾所知識之言，后無可望以之為少，故云無文。「義不
可」者，比丘眾約嘆德不嘆德、列名不列名及數多少，並有結無結，以判多識少識。今尼眾中但標二眾主名，二人之後但云六千及亦與眷屬俱，並無結列，豈有六千為他所識、直云眷屬不為他識耶？尚不例上藏名隱德，豈得云少？「大小」者，舊呼大小名聞等，已如前破。又復「耶輸」此翻名聞，豈得卻以為無名聞(云云)。二尼並闕約教者，準例合有，亦應約僧具有四教五味。
問：
大愛道之名何故用智度以消本耶？復非佛母，何以引佛母釋之？
答：
以有智故方能愛道，既愛大道智度亦大，況凡女人皆能生子，故借凈名法門之母，令生己心導師之子，數無約教大意如前。觀解數中以六根為六千者，雖借下文〈法師功德品〉文，今此並是義通初后，若的屬尼眾並是聖位六根，已於三週得記，故正用《華嚴》十種六根表本法門者，兼本跡義也。耶輸中「以子標母」者，凡以子標父母，或以父母標子，皆有德業為他所識者可以相顯，比丘皆然。「或云無翻」者，非獨耶輸，一切未翻者多具有翻無翻，例修多羅等。佛妻者，果中說因也。則出家之時已舍耶輸，故有佛號時無復妻也。觀解以表三夫人者，鹿野不生故表空，耶輸有生故表假，復居三觀之中，曇姨位大表中明矣。「上當分」下，合
明本跡觀心，于中先明來意，次正釋。初又二：初總，次別。初二句總明者，「當分」兩字皆去聲呼，所以共明本跡觀心者，以因緣不可合釋，約教理應互通，今欲主伴共論，本跡觀心便故。然菩薩雜眾各有本跡，觀心不共明者，形服疏故、無始終故、非物重故、非經別為故。又因緣教相不別明者，從本垂跡只是感應，感應所為不過教相，故但本跡自攝余兩。
若爾，上文已有，此兩何須重明？
答：
由化緣不同莫非益物，因緣相關須共設跡，或一人關多人、多人關一人，或一人關一、多人關多，故使始終親疏主伴顯密共成一化。又諸聖觀行，能觀所觀一剎那頃含納一期，事理權實人法主伴隱顯善惡，無不為此心觀攝之，是故須約王所以明。
次「顯善權」下別述來意。初句明本跡來意，次句明觀心來意。權中之最故名為善，無一聖者不順機緣故云「曲巧」，無一心所不成妙觀故云「精微」，隨機故曲、誘進故巧，無雜故精、理極故微。從「夫首楞嚴」去，先總釋本跡為三，先敘垂跡總論利物之道，次「今且」下明主伴同懷化方，三「以此」下總結三昧之功。初文明本跡所依，本地所依，首楞本也，示現跡也。「稱適」者，明垂跡意。「靡所」者，明垂跡相。諸大小教明諸羅漢但得四智，
直被彈斥洮汰而已，不明化意，爾時誰云生陰未盡、梵行未立、所作未辦，仍有變易，故知但約界內明盡。若開顯已本是大權，所以先外次小傳引入圓，故非首楞之本無以垂於化跡，故云「靡所不為」。次明主伴化方者，為六：初、主伴降神；次、「若三十二」下明師資誕質；三、「若皇皇」下明共稟世道；四、「若法」下明能所生熟，即指鹿苑小乘；五、「共輔」下更熟未熟，即指方等、般若，六、「次聞法華」下，明主伴功畢。初又二：初主也，次「法身」下伴也。次文又二：初師也，次「諸大」下資也。第三文亦二：初師示稟世道，次「諸大士」下次示受邪化。第四文亦二：初知所化尚生，次「若所」下鑒所化機熟。第五文又二：初方等，次般若。第六又二：初正明功畢，次「法王」下重述半滿以顯化功。分文竟，次略釋之。
言「近論」者，且舍中間以述伽耶。「聖后」者，聖皇之後，后亦德政故。「法身」等者，亦有古佛且云菩薩，主既降神伴亦在跡。「金姿」者，金色美容也。「大士」者，《大論》稱菩薩為大士，亦曰開士。士謂士夫，凡人之通稱，以「大」、「開」簡別，故曰大等。如世云仁士志士等，亦以仁等簡之。今人中發大心者名大，開是發之異名，引物不同故諸相各異。「空室」者，須
【現代漢語翻譯】 現代漢語譯本： 直接被彈劾斥責淘汰而已，不明白化導之意。那時誰會說生陰（shēng yīn，指煩惱）未盡、梵行（fàn xíng，清凈的修行）未立、所作未辦，仍然會有變易呢？所以知道只是在界內（jiè nèi，指三界之內）說明了斷盡。如果開顯的已經是本來就具有的大權（dà quán，指佛的權能），所以先從外道，再從小乘，逐漸引入圓教（yuán jiào，圓滿的教法）。因此，如果不是首楞嚴（shǒu léng yán，指首楞嚴三昧），就無法垂跡于化導，所以說『靡所不為』。接下來闡明主伴化方，分為六個方面：第一，主伴降神；第二，『若三十二』下，闡明師資誕生的本質；第三，『若皇皇』下，闡明共同稟受世間的道理；第四，『若法』下，闡明能化和所化的生熟，即指鹿苑（lù yuàn，指釋迦牟尼佛初轉法輪的地方）的小乘；第五，『共輔』下，進一步成熟未成熟的，即指方等（fāng děng，指大乘經典）和般若（bō rě，指智慧）；第六，『次聞法華』下，闡明主伴的功德圓滿。第一方面又分為兩部分：首先是主，其次是『法身』下，是伴。第二段文字又分為兩部分：首先是師，其次是『諸大』下，是資。第三段文字也分為兩部分：首先是師示範稟受世間的道理，其次是『諸大士』下，示範接受邪化。第四段文字也分為兩部分：首先是知道所化之人尚有生，其次是『若所』下，鑑別所化之人的根機成熟。第五段文字又分為兩部分：首先是方等，其次是般若。第六方面又分為兩部分：首先是正面闡明功德圓滿，其次是『法王』下，重述半滿（bàn mǎn，指權教和實教）來彰顯化導的功德。分段完畢，接下來簡略地解釋它。
說到『近論』，是且先捨棄中間的部分，而敘述伽耶（qié yé，地名）。『聖后』，是聖皇之後，『后』也指德政的緣故。『法身』等，也有古佛且說是菩薩，主既然降神，伴也在示現事蹟。『金姿』，是金色美容。『大士』，《大論》（dà lùn，指《大智度論》）稱菩薩為大士，也叫開士。士指士夫，是凡人的通稱，用『大』、『開』來簡別，所以叫大等。如同世俗所說的仁士、志士等，也是用仁等來簡別。現在人中發大心的人稱為大，開是發的異名，引導眾生不同，所以諸相各異。『空室』，是須
【English Translation】 English version: They were directly impeached, rebuked, and eliminated, not understanding the meaning of transformation. At that time, who would say that the 'sheng yin' (生陰, the arising of afflictions) was not exhausted, the 'fan xing' (梵行, pure conduct) was not established, and the work to be done was not completed, and that there would still be changes? Therefore, it is known that it only explains the exhaustion within the 'jie nei' (界內, the realm of the Three Realms). If what is revealed is already the great power ('da quan' 大權, the power of the Buddha) that is inherent, then first from external paths, then from the Hinayana, gradually introducing the Round Teaching ('yuan jiao' 圓教, the perfect teaching). Therefore, if it were not for the Shurangama ('shou leng yan' 首楞嚴, the Shurangama Samadhi), it would not be possible to leave traces in transformation, so it is said 'there is nothing that is not done'. Next, clarifying the host and companions in the method of transformation is divided into six aspects: First, the host and companions descend as spirits; second, 'if thirty-two' below, clarifying the essence of the birth of teacher and disciples; third, 'if huang huang' below, clarifying the common acceptance of worldly principles; fourth, 'if dharma' below, clarifying the ripening of the able and the transformed, referring to the Hinayana of Deer Park ('lu yuan' 鹿苑, the place where Shakyamuni Buddha first turned the wheel of Dharma); fifth, 'together assisting' below, further ripening the unripe, referring to the Vaipulya ('fang deng' 方等, Mahayana sutras) and Prajna ('bo re' 般若, wisdom); sixth, 'next hearing the Lotus Sutra' below, clarifying the completion of the merits of the host and companions. The first aspect is further divided into two parts: first is the host, and second is 'Dharmakaya' below, which is the companion. The second paragraph is further divided into two parts: first is the teacher, and second is 'all great' below, which is the resources. The third paragraph is also divided into two parts: first, the teacher demonstrates the acceptance of worldly principles, and second, 'all great beings' below, demonstrates the acceptance of heretical transformations. The fourth paragraph is also divided into two parts: first, knowing that those to be transformed still have birth, and second, 'if what' below, discerning the maturity of the faculties of those to be transformed. The fifth paragraph is also divided into two parts: first is Vaipulya, and second is Prajna. The sixth aspect is further divided into two parts: first, directly clarifying the completion of merits, and second, 'Dharma King' below, reiterating the provisional and the complete ('ban man' 半滿, provisional and real teachings) to highlight the merits of transformation. The division of paragraphs is completed, and next, briefly explain it.
Speaking of 'recent discussion', it is to temporarily abandon the middle part and describe Gaya ('qie ye' 伽耶, a place name). 'Holy Queen' is the queen of the Holy Emperor, and 'queen' also refers to virtuous governance. 'Dharmakaya' etc., there are also ancient Buddhas who are said to be Bodhisattvas, since the host has descended as a spirit, the companions are also manifesting traces. 'Golden appearance' is golden beauty. 'Great Being', the 'Great Treatise' ('da lun' 大論, the Mahaprajnaparamita Shastra) calls Bodhisattvas Great Beings, also called Initiators. 'Shi' refers to husband, which is a general term for ordinary people, distinguished by 'great' and 'initiate', so it is called great etc. Just like the worldly saying of benevolent person, ambitious person, etc., they are also distinguished by benevolence etc. Those who develop great minds among people now are called great, and 'initiate' is a different name for development, guiding beings differently, so the various appearances are different. 'Empty room' is necessary
菩提，生時室內一切皆空，表解空故。「雨寶」者，樓那。「寄辨通夢」者，舍利弗。「太子」等者，初同后異，欲奪先與故為皇等，處其極尊而為先導，如《因果經》云：「佛將降此閻浮，時有九十九億眾」，棄斯大眾及忘四天下，故云「舍國」，棄金輪位故曰「捐王」，示習世定故云「學道」，諸大士等亦示受邪化故云「請業」，過其所習故曰「兼通」，卻攝彼眾故曰「宗匠」。如身子十六聲振五天，與目連共師沙然梵志，未經旬月沙然徒眾盡以付之。大法欲啟先為開闢，如陳如等；知所化既生，能化猶與分庭抗禮，如迦葉等。「抗」者，《易》云：「知進而不知退，知得而不知亡」。亦「對」也，未肯為臣故分庭不退。「崇我道真」者，具如迦葉。緣中機熟可化，故云「易染」等。諸大士各掌一職，智慧身子，神通目連，辯才迦旃延，三昧富樓那。「更度未度」者，雖師徒受化化道未休，度兼二義，若全未受化則方等中更令入小，若諸菩薩但令盡無明。言「重熟已熟」者，大小兩熟位既未終，理須進入。釋慕大中雲「不知」者，只此不知之言即大機冥發，下云「機情二索」，即此意也。「含挾」等者，謂般若中通教二乘，故彼部中通教真中具大小故，名之為含；大帶于小故名為挾，從始至終通大小故。「出內」
【現代漢語翻譯】 現代漢語譯本 菩提（Bodhi，覺悟），出生時室內一切皆空，表示領悟空性的道理。『雨寶』指的是樓那（Louna）。『寄辨通夢』指的是舍利弗（Sariputra）。『太子』等等，開始相同後來不同，想要奪取先給予，所以稱為皇等，處於極其尊貴的位置而作為先導，如《因果經》所說：『佛將要降臨此閻浮提（Jambudvipa，我們所居住的世界），當時有九十九億眾』，捨棄這些大眾以及忘記四大部洲，所以說『舍國』，捨棄轉輪王的地位所以說『捐王』，爲了顯示修習世間禪定所以說『學道』，諸位大菩薩等也爲了顯示接受外道的教化所以說『請業』，超過他們所學習的所以說『兼通』，反而攝受他們的徒眾所以說『宗匠』。例如舍利弗十六聲震動五天，與目連（Maudgalyayana）共同拜沙然梵志為師，不到十個月沙然的徒眾全部歸附於他們。大法將要開啟，先要開闢道路，例如陳如（Kaundinya）等；知道所要教化的人已經產生，能教化的人仍然與他們分庭抗禮，例如迦葉（Kasyapa）等。『抗』，《易經》說：『只知道前進不知道後退，只知道得到不知道失去』。也是『對抗』的意思，不肯臣服所以分庭不退讓。『崇我道真』，具體情況就像迦葉。因為中間的機緣成熟可以教化，所以說『易染』等等。諸位大菩薩各自掌管一項職責，智慧是舍利弗，神通是目連，辯才是迦旃延（Katyayana），三昧是富樓那（Purna）。『更度未度』，雖然師徒接受教化，教化的道路沒有停止，『度』兼有二重含義，如果完全沒有接受教化，那麼就在方等經中讓他們進入小乘，如果是諸位菩薩，那麼就讓他們斷盡無明。說到『重熟已熟』，大小乘兩種成熟的階段既然沒有結束，理應繼續前進。解釋仰慕大乘的人說『不知』，僅僅這句『不知』的話語就是大乘的機緣暗中萌發，下面說『機情二索』，就是這個意思。『含挾』等等，指的是般若經中通教的二乘，所以那部經中通教的真諦包含大小乘，所以稱之為『含』；大乘包含小乘所以稱之為『挾』，從始至終貫通大小乘。『出內』
【English Translation】 English version Bodhi (Enlightenment), at the time of birth, the room was entirely empty, signifying the understanding of emptiness. 'Rain of Treasures' refers to Louna. 'Entrusting Discrimination to a Dream' refers to Sariputra. 'Prince' etc., initially the same but later different, wanting to take away but first giving, therefore called Emperor etc., being in the most honored position and acting as a guide, as the Karma Sutra says: 'When the Buddha was about to descend into this Jambudvipa (the world we live in), there were ninety-nine billion beings', abandoning these masses and forgetting the four continents, therefore it is said 'abandoning the kingdom', abandoning the position of Chakravartin (wheel-turning king) therefore it is said 'renouncing kingship', to show the practice of worldly samadhi (meditative absorption) therefore it is said 'studying the Way', the great Bodhisattvas also showed accepting heretical teachings therefore it is said 'requesting karma', surpassing what they had learned therefore it is said 'being proficient', instead gathering their followers therefore it is said 'master'. For example, Sariputra's sixteen sounds shook the five heavens, together with Maudgalyayana, they took Sharana Brahmin as their teacher, in less than ten months Sharana's followers all submitted to them. When the Great Dharma is about to begin, first it must be pioneered, such as Kaundinya etc.; knowing that those to be taught have arisen, those who can teach still treat them as equals, such as Kasyapa etc. 'Resisting', the I Ching says: 'Knowing to advance but not knowing to retreat, knowing to gain but not knowing to lose'. It also means 'opposing', unwilling to submit so they resist without retreating. 'Exalting my Way as true', the specific situation is like Kasyapa. Because the opportunity in the middle is ripe for teaching, therefore it is said 'easily influenced' etc. The great Bodhisattvas each manage a duty, wisdom is Sariputra, supernatural powers are Maudgalyayana, eloquence is Katyayana, samadhi is Purna. 'Further liberating the unliberated', although the teacher and disciples accept teaching, the path of teaching does not stop, 'liberating' has two meanings, if they have not been taught at all, then in the Vaipulya Sutras they are made to enter the Hinayana, if they are Bodhisattvas, then they are made to exhaust ignorance. Speaking of 'repeatedly ripening the already ripened', since the two stages of ripening, the Hinayana and Mahayana, have not ended, it is reasonable to continue advancing. Explaining those who admire the Mahayana saying 'do not know', just this phrase 'do not know' is the great opportunity of the Mahayana secretly sprouting, below it says 'opportunity and emotion both sought', that is the meaning. 'Containing and holding' etc., refers to the Two Vehicles of the Shared Teaching in the Prajna Sutras, so in that sutra the truth of the Shared Teaching contains both the Hinayana and Mahayana, therefore it is called 'containing'; the Mahayana contains the Hinayana therefore it is called 'holding', from beginning to end it connects the Hinayana and Mahayana. 'Exiting and entering'
等者，明領業也，自他之法皆令知故。出內具如下疏中說。「出內」兩字，江南多分去聲呼之，非無所以。若人之出入，「出」字可從入聲，人之所運可從去聲；「內」字南北二音義同，但恐濫內外故從南音。「共」謂通教。
若爾，何不付藏？
答：
先已得之。別即別圓，偏圓具如《玄》文分別。
被加為「奉命」，所說名「領知」，名說為領，無別領也。猶住小果名「無希取」，轉成熟酥名「未頓舍」，望后極教故名為「雖」，被加領法其心不驚名為「通泰」。故漸已之言通昔，通泰唯在熟酥。「次聞法華」明至第五時，具如〈信解〉中廣說。顯真遺體故會天性，天性定故父子義成。昔結大緣名為真體，得受記莂父子義成。定昔二萬佛所，方乃堪為記莂。孤調涅槃故云「獨滅」，尚無一人獨滅，豈留多人？「法王」下更述一代化意。「初用」下借半滿枯榮以成化事，釋上方便權巧之言。大化功畢故曰「身子」等，不待涅槃故云「息化」，「贖命」如《釋簽》。若此釋者，方釋法華經眾，總別兩重消釋本跡，尚恐失旨，直爾一句翻名而已，何異諸教聲聞眾耶？「唱滅」等者，正由功畢唱滅言興，故唱滅之緣正在斯典。「二萬燈明」等者，準文殊答問引往所見，皆無後教，當知即於法華訖
【現代漢語翻譯】 現代漢語譯本 『等』的意思是，明白地領悟行業，因為（菩薩）能使自己和他人都能瞭解佛法。關於『出內』（chū rù，指出入息，呼吸）的詳細解釋，可以參考疏文中的說明。『出內』這兩個字，江南一帶大多讀作去聲，並非沒有原因。如果說人的出入，『出』字可以讀作入聲；人所執行的（氣息），可以讀作去聲。『內』字南北方讀音不同，但意思相同，只是恐怕和內外混淆，所以採用南方的讀音。『共』指的是通教（tong jiao，三乘共法）。 如果這樣，為什麼不把它放入藏經中呢？ 回答： 因為（他們）已經得到了（佛法）。『別』就是別教（bie jiao，藏教之外的菩薩藏），『圓』就是圓教（yuan jiao，圓滿的教義），偏圓的區分詳見《玄義》中的分別。 被（佛）加持稱為『奉命』，所說的（佛法）稱為『領知』，稱說為領，沒有其他的領悟。好比安住于小乘果位稱為『無希取』，轉變成熟酥（shu su，比喻最高的教義）稱為『未頓舍』，因為期望後面的極教（ji jiao，最終的教義），所以稱為『雖』，被加持領悟佛法而內心不驚慌稱為『通泰』。所以說漸已之言貫通過去，通泰只存在於熟酥（的階段）。『次聞法華』說明到了第五時（di wu shi，法華時），詳細的解釋可以參考〈信解品〉中的廣說。顯現真如遺體所以會合天性，天性確定所以父子之義成就。過去結下大緣稱為真體，得到授記（shou ji，預言未來成佛）父子之義成就。確定過去在二萬佛所（er wan fo suo，過去二萬尊佛的地方）結緣，才能堪受授記。獨自調伏涅槃（nie pan，寂滅）所以說『獨滅』，尚且沒有一個人獨自寂滅，怎麼會留下很多人（獨自寂滅）？『法王』下面進一步闡述一代教化的用意。『初用』下面借用半滿枯榮（ban man ku rong，比喻佛陀教化的不同階段）來成就教化之事，解釋上面方便權巧之言。大化功成完畢所以說『身子』等，不等待涅槃所以說『息化』，『贖命』的解釋參考《釋簽》。如果這樣解釋，才能解釋法華經的聽眾，總別兩重消釋本跡（ben ji，佛的本地和垂跡），還恐怕會失去宗旨，只是簡單地一句翻譯名稱而已，這和諸教的聲聞眾有什麼區別呢？『唱滅』等，正是因為功成完畢才興起唱滅之言，所以唱滅的因緣正是在這部經典中。『二萬燈明』等，按照文殊菩薩回答問題的引述，都是往昔所見，都沒有後來的教義，應當知道就在法華經結束。
【English Translation】 English version 'Deng' means to clearly understand the karma, because (the Bodhisattva) can enable both oneself and others to understand the Dharma. For a detailed explanation of 'chu ru' (出內, chū rù, referring to inhalation and exhalation, breathing), refer to the explanation in the commentary. The pronunciation of 'chu ru' in the Jiangnan area is mostly in the falling tone, and there is a reason for this. If it refers to a person's coming and going, the character 'chu' can be pronounced in the entering tone; what a person operates (the breath) can be pronounced in the falling tone. The character 'nei' has the same meaning in both the north and the south, but to avoid confusion with 'inside and outside', the southern pronunciation is adopted. 'Gong' refers to the common teaching (tong jiao, the teachings shared by the three vehicles). If so, why not put it in the Tripitaka? Answer: Because (they) have already obtained (the Dharma). 'Bie' is the distinct teaching (bie jiao, the Bodhisattva teachings outside the Tripitaka), 'yuan' is the perfect teaching (yuan jiao, the perfect teachings), and the distinction between partial and perfect is detailed in the differentiation in the Xuanyi. Being blessed by (the Buddha) is called 'receiving the command', what is said (the Dharma) is called 'understanding and knowing', calling it understanding, there is no other understanding. It is like abiding in the fruit of the Small Vehicle is called 'no hope of taking', transforming into ripened ghee (shu su, a metaphor for the highest teachings) is called 'not immediately abandoning', because of expecting the ultimate teaching (ji jiao, the final teachings) later, it is called 'although', being blessed to understand the Dharma without being alarmed is called 'thoroughly peaceful'. Therefore, the words of gradual completion connect to the past, and thorough peace only exists in the (stage of) ripened ghee. 'Next hearing the Lotus Sutra' indicates reaching the fifth period (di wu shi, the Lotus Sutra period), and a detailed explanation can be found in the 〈Believing and Understanding〉 chapter. Manifesting the true essence of the remaining body therefore unites with the innate nature, and the innate nature is determined, so the meaning of father and son is accomplished. In the past, forming a great connection is called the true essence, and receiving the prediction of Buddhahood (shou ji, prediction of future Buddhahood) accomplishes the meaning of father and son. Determining the connection in the past at the place of twenty thousand Buddhas (er wan fo suo, the place of twenty thousand Buddhas in the past) is the only way to be worthy of receiving the prediction. Subduing Nirvana alone, therefore it is said 'solitary extinction', there is not even one person who is solitary extinct, how could many people be left (solitary extinct)? 'Dharma King' below further elaborates on the intention of the teachings of a lifetime. 'Initially using' below borrows the half-full, withered and flourishing (ban man ku rong, metaphors for the different stages of the Buddha's teachings) to accomplish the work of teaching, explaining the above words of expedient skillful means. The great work of transformation is completed, so it is said 'Shariputra' etc., not waiting for Nirvana, so it is said 'cessation of transformation', the explanation of 'redeeming life' refers to the Shuqian. If this is the explanation, then it can explain the audience of the Lotus Sutra, the total and separate double elimination of the origin and traces (ben ji, the Buddha's original and manifested bodies), and there is still fear of losing the purpose, just a simple translation of the name, what is the difference between this and the Shravaka assembly of the various teachings? 'Chanting extinction' etc., it is precisely because the work is completed that the words of chanting extinction arise, so the cause of chanting extinction is precisely in this scripture. 'Twenty thousand Lamps' etc., according to Manjushri Bodhisattva's answer to the question, they are all what was seen in the past, and there are no later teachings, it should be known that it ends in the Lotus Sutra.
化，若東方所見具見法華、涅槃，是則引同今佛故也。若迦葉出世其土猶凈理同往見，雖涅槃有無不同，並於此經顯實。「為學」等者，男如寶積、善德等，女如月上、無垢施等。「道」謂出家二眾，「俗」即在家二眾，發起等四皆悉有之，乃至良賤人畜親疏恭慢瞋喜凡聖，其相非一故注「云云」。
次「總明觀者」，總別大旨委如前說，以二十心所共輔心王而緣善境，如初起觀不離王數，通數猶通通至善所，以此大善歷緣對境，其善轉深如至今經，故此善數無別心體，還只轉其惡數而生，故從外入小、從小入大，自始歸終方名善極，善行雖多不出此十，故云「十心為本」。轉既極已，還同心王無善無惡，如諸弟子得授記已，分同法王故云「立」也。又漸轉者，如諸聲聞，若頓轉者，如頓菩薩，無非實相，使王成究竟法、王子成法王真子，咸堪補處轉化餘生，是故於中先取善心，然今所列並準舊譯。新云：信及不放逸，輕安舍慚愧，二根及不害，勤唯遍善心。初三句一字列，后四字結，若欲對舊名略辨同異者，新云信，謂於三寶所忍許故也，與舊名義同。新云不放逸者，謂修諸善專注為性，舊名爲念，念謂憶持，名異義同。新云輕安者，謂輕利安適堪任為性，舊名為喜，喜悅安快，亦名異義同。新名為舍，謂離
【現代漢語翻譯】 現代漢語譯本：如果東方所見與《法華經》（Saddharma Puṇḍarīka Sūtra，意為『妙法蓮華經』）、《涅槃經》（Nirvāṇa Sūtra，意為『大般涅槃經』）相符，那麼就與現在的佛陀所說相同。如果迦葉（Kāśyapa，佛陀十大弟子之一，以頭陀行著稱）出世，他的國土仍然清凈，道理與我們過去所見相同。雖然《涅槃經》中有關於『有』和『無』的討論不同，但都在這部經中顯明瞭實相。『為學』指的是，男子如寶積（Ratnakūta，菩薩名）、善德（Suvarnabhadra，菩薩名）等，女子如月上（Candrottarā，菩薩名）、無垢施（Vimaladattā，菩薩名）等。『道』指的是出家的比丘和比丘尼二眾，『俗』指的是在家的優婆塞和優婆夷二眾，發起等四種根機的人都有。乃至善良、兇惡、親近、疏遠、恭敬、傲慢、嗔怒、喜悅，凡夫和聖人，他們的相狀不是單一的，所以註釋說『云云』。 接下來『總明觀者』，總體的和分別的大的宗旨，詳細的如前面所說，用二十種心所共同輔助心王，來緣取善的境界。比如最初開始觀想，不離開心王和心所。『通數』仍然是通達到善的處所，用這種大的善來經歷緣分，面對境界，這種善就越來越深，就像直到現在的這部經。所以這種善的心所沒有別的心體，還是隻轉變那些惡的心所而生。所以從外入小，從小入大，從開始到結束才叫做善到了極點。善行雖然多，但不超出這十種心所，所以說『十心為本』。轉變到了極點之後，就和心王一樣，沒有善也沒有惡，就像各位弟子得到授記之後，分得了和法王一樣的地位，所以說『立』。另外，漸轉的，比如各位聲聞，頓轉的，比如頓悟的菩薩，沒有不是實相的。使心王成就究竟的法，王子成就法王的真子，都堪能補處，轉化其餘的生命，因此在其中先取善心，然而現在所列的都按照舊的翻譯。新的翻譯說：信以及不放逸，輕安舍慚愧，二根以及不害，勤唯遍善心。最初三句一個字排列，後面四個字總結。如果要對照舊的名詞，略微辨別相同和不同，新的翻譯說『信』，指的是對於三寶所忍可和允許的，和舊的名詞意義相同。新的翻譯說『不放逸』，指的是修習各種善，專注為特性，舊的名詞叫做『念』，念指的是憶持，名字不同意義相同。新的翻譯說『輕安』，指的是輕快便利安適堪能為特性，舊的名詞叫做『喜』，喜悅安快，也是名字不同意義相同。新的翻譯叫做『舍』，指的是離開
【English Translation】 English version: If what is seen in the East aligns with the Saddharma Puṇḍarīka Sūtra (Lotus Sutra, meaning 『Wonderful Dharma Lotus Flower Sutra』) and the Nirvāṇa Sūtra (Mahāparinirvāṇa Sūtra, meaning 『Great Parinirvana Sutra』), then it is the same as what the current Buddha says. If Kāśyapa (one of the Buddha's ten great disciples, known for ascetic practices) were to appear, his land would still be pure, the principle being the same as what we have seen in the past. Although there are different discussions about 『existence』 and 『non-existence』 in the Nirvāṇa Sūtra, they are all revealed as the true nature in this sutra. 『For learning』 refers to men like Ratnakūta (a Bodhisattva's name), Suvarnabhadra (a Bodhisattva's name), etc., and women like Candrottarā (a Bodhisattva's name), Vimaladattā (a Bodhisattva's name), etc. 『The path』 refers to the two groups of ordained monks and nuns, and 『the laity』 refers to the two groups of laymen and laywomen. All four types of individuals who initiate practice are included. Furthermore, whether they are good, evil, close, distant, respectful, arrogant, angry, joyful, ordinary, or saintly, their appearances are not singular, so the commentary says 『etc.』 Next, 『General Explanation of the Observer』: The overall and specific great principles are as detailed as previously stated, using the twenty mental factors to jointly assist the mind-king in perceiving good states. For example, when initially starting contemplation, it does not depart from the mind-king and mental factors. 『Universal number』 still universally reaches the place of goodness, using this great goodness to experience conditions and face states, this goodness becomes deeper and deeper, just like up to the present sutra. Therefore, this good mental factor has no separate mind-body; it only transforms those evil mental factors to arise. Therefore, from the outside entering the small, from the small entering the large, from beginning to end is called goodness reaching its extreme. Although there are many good deeds, they do not exceed these ten mental factors, so it is said 『ten minds as the foundation.』 After the transformation reaches its extreme, it is the same as the mind-king, without good or evil, just like the disciples who have received predictions, sharing the same status as the Dharma King, so it is said 『establish.』 Furthermore, gradual transformation, such as the Śrāvakas (voice-hearers), and sudden transformation, such as the Bodhisattvas of sudden enlightenment, there is nothing that is not the true nature. Making the mind-king achieve the ultimate Dharma, and the prince achieve the true son of the Dharma King, both are capable of filling the position and transforming the remaining lives. Therefore, among them, first take the good mind, but what is listed now is according to the old translation. The new translation says: faith and non-negligence, lightness, equanimity, shame, two roots and non-harming, diligence only pervades the good mind. The first three phrases are arranged one word, and the last four words summarize. If you want to compare the old terms and slightly distinguish the similarities and differences, the new translation says 『faith,』 which refers to what is tolerated and permitted by the Three Jewels, and the meaning is the same as the old term. The new translation says 『non-negligence,』 which refers to cultivating various goodnesses, focusing on the characteristic, and the old term is called 『mindfulness,』 which refers to remembering and holding, the name is different but the meaning is the same. The new translation says 『lightness,』 which refers to lightness, convenience, comfort, and capability as the characteristic, and the old term is called 『joy,』 joyful and comfortable, also the name is different but the meaning is the same. The new translation is called 『equanimity,』 which refers to leaving
沉掉，與舊名義同。新云慚愧，舊云猗覺，名義俱異。新云二根謂無貪無嗔，舊云定慧，名義亦別而道理大同，以無此二定慧方成。定慧亦深淺不同，二根非無優劣。新云不害，謂無損惱為性，舊名為戒，名異義同。新云勤，舊名進，名義大同。其名義全不同者，譯人意別不須和會，今此貴在從名入觀，故善王善數共導諸惡以成妙善，故通心所輔王亦然，以數對人隨其行相，亦應可解。十人既爾，以十望諸乃至無數，不出心所，何但一萬二千乃至未受化來，以噁心所攝之亦盡，何但善及通耶？「十人各備」等者，寄本跡以明觀心，本乃已成法王，跡示善通心所，以示入道不同故也。言「一一心中皆有王數」者，既二論不同，今言相扶即是同時，亦應更云「次第相生」。非但同時異時，亦乃諸數互有，信具諸數從信為名，餘九亦然。從強而說故受別名，十通心所準此可知。是故展轉相扶攻惡，若一心改、餘者相從，若相扶轉盡同入實境，無非真王非王非數，故知隨人何者偏強，強為觀境、弱者隨去，妙得此意，四儀三業修觀有托，況復能觀須辨異同？言「共攻」者，通心善心即能攻也。言「不行」等者，指余惡等，能攻屬智故云「行般若」也。引《普賢觀》者，能所盡故，故心無心、法不住法，計有能觀名為我心，有我
心故能所不亡；我所若空，罪福無主。「無心無數名正觀」者，故云「若不盡者觀則不訖」，故至妙覺方名為訖。所言「盡」者，因心所盡、果心無盡，猶如五陰因果名同而其體永別。通引諸經意云「眾生不度」等者，借事證理，若所觀之心眾生不轉，則能觀王數師弟不息。「云云」者，廣明王數能觀所觀，訖與不訖、成不成相，正覺之名又通諸地等。
次「列菩薩眾者」，《大論》第四先問：何名菩提薩埵？答：一切諸佛法，戒定及智慧，能利益一切，是名為菩提；其心不可動，能忍成道事，不斷亦不破，是名為薩埵。應約三教以釋答文，對小成四。「菩薩為出家」等者，《論》有二問，初問：聲聞經中有四眾，無菩薩者何？答：有二種道，謂聲聞、菩薩，四眾是聲聞道，故聲聞經無菩薩眾。次問具如今文，答云：通雖如此，別則不然，具如今文。《論》問：若爾，衍經何不獨列菩薩？此問意者，小乘教中菩薩非正，但列聲聞及以四眾，菩薩入在四眾中攝；衍中聲聞非正，亦應但列菩薩，四眾攝在菩薩中耶？《論》答云：是乘廣大諸乘皆入，如恒河中不受大海，大海即能受于恒河。論答意者，實如所問，但為攝取漸令歸大如恒入海，彼存方便，若依今文先識諸部共別有無，方識今經列眾之意，非關列眾離合能
【現代漢語翻譯】 現代漢語譯本：心識的能見和所見不會消失；如果『我所』（認為屬於我的事物）是空性的，那麼罪和福就沒有主人。『無心無數名正觀』的意思是，如果觀照沒有窮盡，那麼觀照就不會結束，所以只有達到最微妙的覺悟才能稱為結束。所說的『盡』，是指因心窮盡，而果心無窮盡，就像五陰（色、受、想、行、識）的因果，名稱相同但本質永遠不同。總的來說，引用各部經書的意思是，如果『眾生不度』（眾生沒有被度化），這是借用事件來證明道理，如果所觀照的心識中的眾生沒有轉變，那麼能觀照的國王、數論師、弟子就不會停止。『云云』，廣泛地說明了國王、數論師的能觀和所觀，結束與不結束，成就與不成就的相狀，正覺的名稱也適用於各個菩薩地等。 接下來是『列菩薩眾』，《大智度論》（Mahaprajnaparamita-sastra）第四卷首先提問：什麼是菩提薩埵（Bodhisattva，菩薩）？回答：一切諸佛的法，戒律、禪定以及智慧，能夠利益一切眾生，這就是菩提；其心不可動搖，能夠忍受成就佛道的事情，不中斷也不破壞，這就是薩埵。應該結合三教（小乘、中乘、大乘）來解釋這個回答，針對小乘成就四果阿羅漢。『菩薩為出家』等，在《論》中有兩個問題，第一個問題是：聲聞（Sravaka，小乘弟子）的經典中有四眾（比丘、比丘尼、優婆塞、優婆夷），沒有菩薩，這是為什麼？回答：有兩種道，即聲聞道和菩薩道，四眾是聲聞道，所以聲聞的經典中沒有菩薩眾。第二個問題與現在的經文相同，回答說：總的來說是這樣，但具體情況並非如此，與現在的經文相同。《論》提問：如果這樣，大乘經典為什麼不單獨列出菩薩？這個問題的意思是，在小乘教中，菩薩不是主要的，只列出聲聞以及四眾，菩薩包含在四眾之中；在大乘經典中，聲聞不是主要的，也應該只列出菩薩，四眾包含在菩薩之中嗎？《論》回答說：這個乘（大乘）廣大，所有的乘都包含在其中，就像恒河不接受大海，而大海卻能接受恒河。論的回答意思是，實際上就像所問的那樣，但爲了攝取漸進，使之歸於大乘，就像恒河匯入大海，這是一種方便。如果按照現在的經文，首先要認識到各個部派的共同點和區別，才能認識到現在這部經中列出菩薩眾的意義，這與列出菩薩眾的離合無關。
【English Translation】 English version: The ability to see and what is seen by the mind do not disappear; if 『what is mine』 (the things considered to belong to me) is emptiness, then sin and merit have no owner. 『No mind, no number, called right contemplation』 means that if contemplation is not exhausted, then contemplation will not end, so only reaching the most subtle enlightenment can be called the end. The so-called 『exhaustion』 refers to the exhaustion of the causal mind, while the resultant mind is inexhaustible, just like the cause and effect of the five skandhas (form, sensation, perception, volition, consciousness), which have the same name but their essence is forever different. Generally speaking, quoting the meaning of various sutras is that if 『sentient beings are not delivered,』 this is borrowing events to prove the principle, if the sentient beings in the mind being contemplated are not transformed, then the contemplating king, Samkhya master, and disciples will not cease. 『Etc.』, broadly explains the contemplating and contemplated of the king and Samkhya master, the state of ending and not ending, accomplishment and non-accomplishment, and the name of Right Enlightenment also applies to various Bodhisattva grounds, etc. Next is 『listing the Bodhisattva assembly,』 the fourth volume of the Mahaprajnaparamita-sastra first asks: What is a Bodhisattva (Bodhisattva)? The answer is: All the Buddhas' Dharma, precepts, meditation, and wisdom, which can benefit all sentient beings, this is Bodhi; its mind cannot be shaken, able to endure the matters of achieving Buddhahood, without interruption or destruction, this is Sattva. This answer should be explained in conjunction with the Three Vehicles (Hinayana, Madhyamaka, Mahayana), targeting the achievement of the four Arhat fruits in Hinayana. 『Bodhisattvas are renunciates,』 etc., in the Sastra there are two questions, the first question is: In the Sravaka (Sravaka, Hinayana disciple) scriptures there are four assemblies (bhikshus, bhikshunis, upasakas, upasikas), but no Bodhisattvas, why is this? The answer is: There are two paths, namely the Sravaka path and the Bodhisattva path, the four assemblies are the Sravaka path, so there are no Bodhisattva assemblies in the Sravaka scriptures. The second question is the same as the current text, answering: Generally speaking it is like this, but the specific situation is not so, the same as the current text. The Sastra asks: If so, why do Mahayana scriptures not list Bodhisattvas alone? The meaning of this question is that in the Hinayana teachings, Bodhisattvas are not primary, only Sravakas and the four assemblies are listed, Bodhisattvas are included in the four assemblies; in the Mahayana scriptures, Sravakas are not primary, should only Bodhisattvas be listed, and the four assemblies be included in the Bodhisattvas? The Sastra answers: This vehicle (Mahayana) is vast, all vehicles are included in it, just as the Ganges River does not receive the ocean, but the ocean can receive the Ganges River. The meaning of the Sastra's answer is that it is actually as asked, but in order to gradually gather and cause them to return to the Mahayana, just like the Ganges River merges into the ocean, this is a skillful means. If according to the current text, one must first recognize the commonalities and differences of the various schools in order to recognize the meaning of listing the Bodhisattva assembly in this sutra, which is not related to the separation and combination of listing the Bodhisattva assembly.
辨大小偏圓，如《金剛經》唯列小數及《金光明》大小俱無，豈可能判大小別耶？故知先以教定，以教辨人則百無一失。「故今」等者，言通意別。「若具存」等者，先辨存略。「菩提」下正釋名，先約上求，又成下約化他。摩訶比前亦大等三，具有四教道知用三，故云多種，具如《玄》等及《止觀》中。一一四弘即其始也，一一利生即其用也，一一道品即其行也，一一法門即所知也。四弘若別四三必殊，及簡五味，方是今經圓妙菩薩也。
如「釋論」下至「醍醐」也，寄五味名以辨四教菩薩。《論》又云：「凡稱善法皆名為薩，善法體相名之為埵」，故知菩薩自利利他皆是善法及善體相，即是四種阿耨菩提之道，一切賢聖之所稱歎，是為四種菩提之薩埵也。又《論》云：「通論三種皆稱菩提，所謂三乘，前二乘人雖稱菩提，非佛功德，故不名薩埵，凡為雜血調成三祇百劫凈乳」。引《大品》三文證四味者，且以三教義攝四味，況今五味皆判菩薩，故以酪對通，二酥對別，醍醐對圓，以諸菩薩歷此四味入不定故義當三觀：即三藏菩薩轉入通時，義當於酪，據時並在方等已前；轉入別時在二味者，以二味中皆有菩薩不思議事。引《凈名》者，已入實者於二味中心稱脫理，八千受屈，示同鈍根及二乘人彈斥洮汰，方
【現代漢語翻譯】 現代漢語譯本：辨別大小、偏圓的教義，如果像《金剛經》（Vajracchedika Prajnaparamita Sutra）只列出小乘教義，以及《金光明經》（Suvarnaprabhasa Sutra）大小乘教義都不涉及，又怎麼可能判別大小乘的差別呢？所以要知道，首先要用教義來確定，用教義來辨別修行人，那就萬無一失。『故今』等等，是說文辭相同而意義不同。『若具存』等等，是先辨別完整和簡略的教義。『菩提』下面是正式解釋名稱，先從向上求證的角度來說，又成就了向下教化他人的角度。摩訶（Mahā，偉大的）比前面也講到大等等三種，具有四教的道理，知道如何運用這三種道理，所以說有多種含義，詳細的可以參考《玄義》（Xuan Yi）等等以及《止觀》（Zhi Guan）中。一一四弘誓願（Si Hong Shi Yuan）就是它的開始，一一利益眾生就是它的作用，一一菩提道品（Bodhi-paksa-dharma）就是它的修行，一一法門（Dharma）就是所要了解的。四弘誓願如果分別四種，那麼三藏、通、別、圓四教必定不同，以及簡別五味，才是現在這部經所說的圓妙菩薩。 如『釋論』下至『醍醐』也，借用五味的比喻來辨別四教菩薩。《論》又說：『凡是稱為善法都叫做薩（Sattva，有情），善法的本體和相貌叫做埵』，所以要知道菩薩自利利他都是善法以及善的本體和相貌，也就是四種阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的道路，一切賢聖所讚歎的，這就是四種菩提的薩埵。又《論》說：『總的來說，三種都叫做菩提，也就是三乘，前二乘人雖然也稱為菩提，但不是佛的功德，所以不叫做薩埵，凡是雜血調和而成的，需要經歷三祇百劫才能成為清凈的乳』。引用《大品般若經》（Mahaprajnaparamita Sutra）的三段經文來證明四味，暫且用三教的意義來涵蓋四味，更何況現在五味都用來判別菩薩，所以用酪來對應通教，生酥和熟酥對應別教，醍醐對應圓教，因為諸位菩薩經歷這四味而進入不定地，所以意義上對應三觀：也就是三藏菩薩轉入通教的時候，意義上對應于酪，從時間上來說都在方等時之前；轉入別教的時候對應於二酥，因為二酥中都有菩薩不可思議的事情。引用《維摩詰經》（Vimalakirti Sutra）的例子，已經進入實相的人在二酥中內心稱讚脫離了真理，八千菩薩受到委屈，示現和鈍根以及二乘人一樣，彈斥淘汰，才...
【English Translation】 English version: To distinguish between Mahayana (大乘，Great Vehicle) and Hinayana (小乘，Lesser Vehicle), provisional and perfect teachings, if the Vajracchedika Prajnaparamita Sutra (金剛經) only lists Hinayana teachings, and the Suvarnaprabhasa Sutra (金光明經) does not involve both Mahayana and Hinayana, how can one distinguish between Mahayana and Hinayana? Therefore, one must first use the teachings to determine, and use the teachings to distinguish practitioners, then there will be no mistakes. 'Therefore now' etc., means that the words are the same but the meanings are different. 'If fully present' etc., is to first distinguish between complete and abbreviated teachings. 'Bodhi' (菩提，enlightenment) below is the formal explanation of the name, first from the perspective of seeking upward proof, and then achieving the perspective of teaching others downward. Mahā (摩訶，great) is also mentioned before as great etc. three kinds, with the principle of the four teachings, knowing how to use these three principles, so it is said to have multiple meanings, detailed can refer to Xuan Yi (玄義) etc. and Zhi Guan (止觀). Each of the Four Great Vows (Si Hong Shi Yuan, 四弘誓願) is its beginning, each benefiting sentient beings is its function, each Bodhi-paksa-dharma (菩提道品) is its practice, each Dharma (法門) is what is to be understood. If the Four Great Vows are distinguished into four kinds, then the Tripitaka (三藏), Common, Separate, and Perfect teachings will certainly be different, and distinguishing the Five Flavors is the Perfect and Wonderful Bodhisattva of this sutra. As in 'Commentary' down to 'Ghee', using the metaphor of the Five Flavors to distinguish the Bodhisattvas of the Four Teachings. The Treatise also says: 'All that is called good Dharma is called Sattva (薩埵，sentient being), the essence and appearance of good Dharma is called Tattva', so know that the Bodhisattva's self-benefit and benefiting others are all good Dharma and good essence and appearance, that is, the path of the four kinds of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，unsurpassed perfect enlightenment), praised by all sages, this is the Sattva of the four kinds of Bodhi. Also, the Treatise says: 'Generally speaking, all three are called Bodhi, that is, the Three Vehicles, although the former two vehicles are also called Bodhi, but they are not the merits of the Buddha, so they are not called Sattva, all that is mixed with blood and blended, it takes three asamkhya kalpas (三祇百劫) to become pure milk'. Quoting the three passages of the Mahaprajnaparamita Sutra (大品般若經) to prove the four flavors, temporarily use the meaning of the three teachings to cover the four flavors, let alone now the five flavors are used to distinguish the Bodhisattvas, so use milk to correspond to the Common teaching, fresh and cooked butter correspond to the Separate teaching, and ghee corresponds to the Perfect teaching, because the Bodhisattvas experience these four flavors and enter the indeterminate ground, so the meaning corresponds to the Three Contemplations: that is, when the Tripitaka Bodhisattva transfers to the Common teaching, the meaning corresponds to milk, and in terms of time, it is before the Vaipulya period; when transferring to the Separate teaching, it corresponds to fresh and cooked butter, because there are inconceivable things of the Bodhisattva in the two butters. Quoting the example of the Vimalakirti Sutra (維摩詰經), those who have entered reality praise the liberation from the truth in their hearts in the two butters, the eight thousand Bodhisattvas are wronged, showing the same as dull roots and the Two Vehicles, criticizing and eliminating, only then...
併入別。準《玄》文意，即離二味以對通別，進退盈縮並有二意。故入實者，皆自立身如彼座像，座高四萬二千由旬，身亦稱之。借本跡中意以助約教。「菩薩疑除」等者，並證四菩薩中權者須開，故至今經方除三菩薩疑，方是善行菩薩之道。「又涅槃等」者，然二經同味咸息希望，是故引同。言「略有」者，今昔合指。
「本跡者」為三：先明本跡莫測，次、「所以」下明施跡意，三、「然其」下正示本拂跡。初文中雲「或齊法王」者，如文殊本是龍種上尊王佛，余並準知。「散影垂容」等者，同前聲聞總明本跡。次施跡意中有法、譬、合，譬中雲「槌砧」者，化主為槌，輔者為砧，乃至互為皆為成器，本以古質為淳樸，今以未治為淳樸，令其成器，故名為器。淳樸不一故名為諸。觀中名破為成。觀后「云云」者，五住對三次與不次，觀亦如是思之可知。「同謀」下「云云」者，應合喻云，今開秘藏不涉權下，故證信之人皆非率爾，故今文列不必在多。列眾雖爾，本門得道數倍諸經，即先得無生增道者是，故知復是隨要列耳。此明數中已當因緣，雖即不明約教本跡，因緣之人既預密謀，必是圓人及有遠本。「八正即八萬」者，既是無作，道品八正無不觀彼百界千如，十善既為所觀，八正即是能觀，能所相從各
【現代漢語翻譯】 現代漢語譯本：併入別。按照《玄》的文意，就是離開二味來對應通別，進退盈縮都包含二重含義。所以進入真實境界的人，都應該像那座像一樣自立身形，座高四萬二千由旬（yóu xún，古代長度單位），身形也與此相稱。借用本跡中的含義來輔助約教。『菩薩疑除』等，都是爲了證明四菩薩中權巧方便者需要開悟，所以直到《法華經》才解除三菩薩的疑惑，才是真正奉行菩薩之道。『又涅槃等』，然而這兩部經的旨趣相同，都使人止息希望，所以引用它們來表明相同之處。說『略有』，是指今昔合在一起。 『本跡者』分為三點：首先說明本跡難以測度；其次，『所以』之後說明示現事蹟的用意；第三，『然其』之後正式揭示本而拂去跡象。在第一點中說『或齊法王』，例如文殊菩薩的本來身份是龍種上尊王佛，其餘的可以依此類推。『散影垂容』等，與前面聲聞乘總括說明本跡相同。其次，示現事蹟的用意包含法說、譬喻、合說，譬喻中說『槌砧』，化主是槌，輔佐者是砧，乃至互相為槌、互相為砧，都是爲了成就器物，本來以古質為淳樸，現在以未經雕琢為淳樸，使他們成為器物，所以稱為器。淳樸不一，所以稱為諸。在《觀經》中，破壞是爲了成就。觀經後面的『云云』，五住煩惱對應三次次第和不次第，觀經也可以這樣思考，就可以理解。『同謀』之後的『云云』，應該結合比喻來說，現在開啟秘藏不涉及權巧方便，所以證信之人並非隨意而來，所以現在經文中列舉不必在於多。列舉的聽眾雖然如此，但本門得道的人數倍于其他經典，就是先得到無生法忍而增長道行的人，所以知道這又是根據需要來列舉的。這裡說明人數中已經包含因緣，雖然沒有明確說明約教本跡，但因緣之人既然預先參與密謀，必定是圓教根機的人以及具有久遠根基的人。『八正即八萬』，既然是無作，道品中的八正道沒有不觀照那百界千如的，十善既然是所觀照的對象，八正道就是能觀照的主體，能所相隨，各自...
【English Translation】 English version: Entering into the distinct. According to the meaning of the 'Profound' text, it means departing from the two flavors to correspond to the general and the distinct, with both advance and retreat, waxing and waning, containing dual meanings. Therefore, those who enter into the realm of reality should all establish themselves like that seated image, with the seat being forty-two thousand yojanas (ancient Indian unit of distance) high, and the body also corresponding to it. Borrowing the meaning from the original and manifested aspects to assist in the condensed teaching. 'Bodhisattvas' doubts removed,' etc., all serve to prove that among the four Bodhisattvas, those who are skillful in means need to be enlightened. Therefore, it is only in the Lotus Sutra that the doubts of the three Bodhisattvas are removed, and it is then that one truly practices the Bodhisattva path. 'Also, Nirvana Sutra, etc.,' however, these two sutras share the same flavor, both causing people to cease hope, so they are cited to indicate the similarity. Saying 'slightly have' refers to combining the past and the present. The 'original and manifested aspects' are divided into three points: First, it explains that the original and manifested aspects are difficult to fathom; second, after 'therefore,' it explains the intention of manifesting traces; third, after 'however,' it formally reveals the original while brushing away the traces. In the first point, it says 'or equal to the Dharma King,' such as Manjushri Bodhisattva's original identity being the Dragon Seed Supreme King Buddha, and the rest can be inferred accordingly. 'Scattering shadows and bestowing forms,' etc., is the same as the previous general explanation of the original and manifested aspects of the Shravakas. Second, the intention of manifesting traces includes Dharma explanation, simile, and combination. In the simile, it says 'hammer and anvil,' the transformation master is the hammer, the assistant is the anvil, and even mutually being the hammer and mutually being the anvil, all are for the purpose of creating vessels. Originally, ancient quality was considered pure and simple, now unworked is considered pure and simple, making them become vessels, so they are called vessels. The pure and simple are not uniform, so they are called various. In the Contemplation Sutra, destruction is for the sake of accomplishment. The 'etc.' after the Contemplation Sutra refers to the five kinds of delusion corresponding to the three times of sequential and non-sequential, and the Contemplation Sutra can also be thought of in this way, and it can be understood. The 'conspiracy' after 'etc.' should be combined with the metaphor, now opening the secret treasury does not involve skillful means, so those who certify their faith are not casual, so the listing in the current text does not need to be many. Although the listed audience is like this, the number of those who attain the Way in the original teaching is many times greater than in other sutras, which are those who first attain non-birth forbearance and increase their practice, so it is known that this is again listed according to need. This explains that the number already contains the causes and conditions, although it does not explicitly explain the condensed teaching of the original and manifested aspects, but those who have causes and conditions, since they have participated in the conspiracy in advance, must be those with perfect teaching roots and those with distant roots. 'Eightfold Path is eighty thousand,' since it is uncreated, the Eightfold Noble Path in the path factors does not fail to contemplate the hundred realms and thousand suchnesses, since the ten virtues are the objects of contemplation, the Eightfold Path is the subject of contemplation, with the subject and object following each other, each...
有八萬。次明位中，初是因緣，次「應四種」下約教。初文中雲「無上道如境妙中」者，六境初四菩提是也。境咸妙道之所趣，以所顯能故須指境。若辨四悉者，三不退異，世界也；入位功德，生善也；必治無明，對治也；證一分真，第一義也。下去準知，不能具記。「具此名跋致」者，阿者無也。跋致者退也。第三祇時橫得三不退故，離五障時三義俱得，即是第三僧祇通至百劫，通是三不退也。至此名為上忍故也。次通教位引六心者，通教地前無位可論，借別位名以通其位，即指別教七信已上入干慧也，故云初地至六地方名位不退。或指地前假立七賢，即以忍位為第六心，依小乘位雖云忍位名位不退，望菩薩乘猶名為退。次別教中許地論師故不破。圓位者，諸教圓位不過華嚴，余文雖有位義不彰，或略舉初住闕后諸位，初住既爾行向豈殊？豈得同其地前伏惑？然又華嚴住后兼別，或便一向作次第解，或以一向作圓頓解，一何誤哉！具三不退者，若先以不次寄次第說者，則七信名位不退，八信已去名行不退，初住已去名念不退，今從初住已具三德，名三不退，故云具也。般若是位，離二死故；解脫是行，諸行具故；法身名念，證實境故。彼經第七〈賢首品〉中廣明其相，卷初帝釋問法慧云：初住成就幾法、幾功德藏？
【現代漢語翻譯】 現代漢語譯本： 有八萬[菩薩]。在這些次第分明的位階中，最初的『因緣』是總的綱領，接下來的『應四種』是從教義的角度來闡釋。最初的文中說『無上道如境妙中』，指的是六境中最初的四個菩提。這些境界都是無上道所趨向的目標，因為它們既是所顯現的，也是能顯現的，所以需要指明這些境界。如果要辨析四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀），那麼，三不退（位不退、行不退、念不退）屬於世界悉檀；進入果位所獲得的功德，屬於生善悉檀；必定能對治無明煩惱，屬於對治悉檀；證悟一分真如實相，屬於第一義悉檀。後面的內容可以依此類推，不能全部記錄下來。『具備這些就叫做阿鞞跋致（梵文：avaivartika，不退轉）』，阿（a）的意思是『無』，跋致的意思是『退』。在第三阿僧祇劫時，橫超證得三不退，遠離五種障礙時，三不退的含義都得到體現，這就是第三阿僧祇劫通達至百劫的含義，通達就是三不退。達到這個程度，就叫做上忍。接下來，通教的位階引用六心，是因為通教在地前沒有可以討論的位階，所以借用別教的位名來貫通其位階，指的是別教七信以上進入干慧地，所以說初地到六地才叫做位不退。或者指的是地前假立的七賢位，那麼就以忍位作為第六心，依據小乘的位階，雖然說忍位叫做位不退，但相對於菩薩乘來說，仍然叫做退。接下來，別教中因為許地論師的觀點，所以不破斥。圓教的位階，諸教的圓位沒有超過華嚴宗的，其餘的經文中雖然有位階的含義，但並不明顯，或者只是簡略地提到了初住，而缺少後面的位階，初住既然如此，行向又有什麼不同呢？怎麼能等同於地前伏惑呢？然而華嚴宗的住位之後兼有別教的含義，或者就一概地當作次第解，或者一概地當作圓頓解，這是多麼大的錯誤啊！具備三不退，如果先前用不次第的方式寄託于次第來說，那麼七信叫做位不退，八信以上叫做行不退，初住以上叫做念不退，現在從初住開始就具備了三種功德，叫做三不退，所以說是『具』。般若是位，因為遠離了分段生死和變易生死；解脫是行，因為各種修行都具備了；法身叫做念，因為證悟了真實境界。在《華嚴經》第七品〈賢首品〉中，詳細地闡明了這些相狀，該捲開頭帝釋問法慧菩薩：初住成就了多少法、多少功德藏？
【English Translation】 English version: There are eighty thousand [Bodhisattvas]. Among these distinctly ordered stages, the initial 'cause and condition' (因緣) is the general outline, and the subsequent 'corresponding to the four kinds' (應四種) is explained from the perspective of doctrine. The initial text states, 'The unsurpassed path is like the wonderful realm within' (無上道如境妙中), referring to the first four Bodhisattis among the six realms. These realms are the goals toward which the unsurpassed path is directed, and because they are both what is manifested and what can manifest, it is necessary to specify these realms. If one were to discern the Four Siddhantas (四悉檀) (Worldly Siddhanta, Individual Siddhanta, Remedial Siddhanta, and Supreme Meaning Siddhanta), then the Three Non-retrogression (三不退) (Non-retrogression in position, practice, and thought) belong to the Worldly Siddhanta; the merits gained from entering the fruition belong to the Benefiting Goodness Siddhanta; the certain ability to counteract ignorance and afflictions belongs to the Remedial Siddhanta; and the realization of a portion of true suchness belongs to the Supreme Meaning Siddhanta. The following content can be inferred accordingly and cannot all be recorded. 'Possessing these is called Avaivartika' (阿鞞跋致) (Sanskrit: avaivartika, non-retrogression), where 'a' (阿) means 'without,' and 'vaivartika' (跋致) means 'regression.' During the third asamkhya-kalpa (阿僧祇劫), one transcends horizontally to attain the Three Non-retrogression, and when the five obstacles are removed, the meanings of the Three Non-retrogression are all manifested. This is the meaning of the third asamkhya-kalpa reaching up to a hundred kalpas; reaching is the Three Non-retrogression. Reaching this level is called Supreme Endurance. Next, the stages of the Shared Teaching (通教) cite the Six Minds because there are no stages to discuss before the ground in the Shared Teaching, so the names of the Distinct Teaching's stages are borrowed to connect its stages, referring to entering the Dry Insight Ground above the Seven Faiths of the Distinct Teaching. Therefore, it is said that only from the First Ground to the Sixth Ground is it called Non-retrogression in Position. Or it refers to the Seven Worthies provisionally established before the ground, then the Endurance position is taken as the Sixth Mind. According to the stages of the Hinayana, although the Endurance position is called Non-retrogression in Position, it is still called regression relative to the Bodhisattva Vehicle. Next, in the Distinct Teaching, because the views of the Master of the Dashabhumika Sutra (許地論師) are accepted, there is no refutation. As for the stages of the Perfect Teaching (圓教), the perfect positions of all teachings do not surpass the Avatamsaka Sutra (華嚴經). Although there are meanings of stages in other texts, they are not clear, or they only briefly mention the Initial Abiding and lack the subsequent stages. Since the Initial Abiding is like this, how are the practices different? How can it be equated with subduing afflictions before the ground? However, the Abiding position of the Avatamsaka Sutra also includes the meaning of the Distinct Teaching, or it is simply taken as a gradual explanation, or it is simply taken as a perfect and sudden explanation, which is a great mistake! Possessing the Three Non-retrogression, if one previously used a non-gradual method to entrust to a gradual explanation, then the Seven Faiths are called Non-retrogression in Position, the Eight Faiths and above are called Non-retrogression in Practice, and the Initial Abiding and above are called Non-retrogression in Thought. Now, from the Initial Abiding, one possesses the three virtues, called the Three Non-retrogression, so it is said to 'possess.' Prajna (般若) is the position because it is far from the death of division and the death of change; liberation (解脫) is the practice because all practices are possessed; Dharmakaya (法身) is called thought because it realizes the true realm. In the seventh chapter, 'Virtuous Head' (賢首品), of the Avatamsaka Sutra, these characteristics are explained in detail. At the beginning of the chapter, Indra (帝釋) asks Dharma Wisdom Bodhisattva (法慧菩薩): How many dharmas and how many treasure troves of merit does the Initial Abiding accomplish?
法慧答云：此處甚深，難信難知、難說難解、難通難分別。然承佛力具足演說，仍先較量云：供養十方阿僧祇眾生樂具，經于千劫復令證支佛，百千億分不及其一。又云：欲知十方世界一即多、多即一，一念無量念等，望法華中施四百萬億阿僧祇世界六趣四生，乃至令得無學，不如初隨喜人，彼經仍易彼是聖位，故云十方等。望此第五十人一念功德，方顯圓位不可思議，此經為難，既俱是圓初后不二，亦何彼此？「尚非初住」者，此諸菩薩皆是一生補處，尚是古佛，況復初住？自新譯來但以瑜伽唯識之位，掩蔽華嚴圓常之說，誰知唯識等文但明別位？後代誰肯見茲同異？又復有人全毀唯識論之權宗，此則全迷方便之路。「不識跡」者，跡居諸經之首，來至《法華經》初，驗知可是淺位人耶？既失其本、理迷其跡，況從部判？部妙人尊，諸師既不曉於五時，安知菩薩本跡？故云「所嘆既謬」等。以藏嘆通尚已成失，以偏嘆圓過莫大矣。「還成增減兩謗」者，只此一謬義招二失，經無三教苦欲增之，抑圓成偏減豈過此？三觀即三不退者，空位假行中念一心者，還約妙三一觀悉具。「云云」者，委釋次第不次第相，及以一念須約六即。「極有眉眼」者，縱而奪之，雖有眉眼大體全無。從「核論」下，奪也。「無趣向」者，此
【現代漢語翻譯】 法慧回答說：『此處的道理非常深奧，難以置信、難以理解、難以言說、難以解釋、難以通達和難以分別。』然而，承蒙佛陀的力量，我將盡力演說。首先進行比較：供養十方世界無數（阿僧祇）的眾生各種享樂的器具，經歷千劫的時間，並且讓他們證得辟支佛（Pratyekabuddha，獨覺佛），這樣的功德，連此功德的百千億分之一都比不上。還有，想要了解十方世界的一即是多、多即是一，一念包含無量念等等道理，比起在《法華經》（Lotus Sutra）中佈施四百萬億阿僧祇世界的六道四生（指所有眾生），乃至讓他們證得無學位（Arhat，阿羅漢果），還不如最初隨喜聽聞此經的人。而且，《法華經》還容易理解，因為其中所證得的是聖位。所以說，十方等等的功德，比不上《華嚴經》第五十人一念的功德，才顯示出圓教果位的不可思議。此經非常難懂，既然都是圓教，初后沒有分別，又有什麼彼此之分呢？ 『尚非初住』的意思是，這些菩薩都是一生補處菩薩（Ekajatipratibaddha Bodhisattva，指下一生將成佛的菩薩），甚至是古佛再來，更何況是初住位的菩薩呢？自從新譯的經論傳入以來，人們只用瑜伽唯識（Yogacara-Vijnanavada）的觀點來掩蓋《華嚴經》圓滿常住的說法，誰知道唯識等經文只是說明別教的果位呢？後代有誰肯看到這些相同和不同之處呢？ 又有人完全否定唯識論的權巧方便，這完全是迷失了方便之門。『不識跡』的意思是，『跡』是諸經的首要，來到《法華經》的開端，驗證可知是淺位的人嗎？既然失去了根本，道理上迷惑了它的軌跡，更何況是從經部的判教呢？經部微妙，人最尊貴，各位法師既然不瞭解五時判教，怎麼知道菩薩的本和跡呢？所以說『所嘆既然是錯的』等等。用藏教來讚歎通教，已經造成了錯誤，用偏教來讚歎圓教，過失就更大了。 『還成增減兩種誹謗』的意思是，僅僅這一個謬誤的理解，就招致兩種過失：經典中沒有三教，卻硬要增加進去；貶低圓教，抬高偏教，還有比這更大的過失嗎？三觀（空觀、假觀、中觀）就是三不退（位不退、行不退、念不退），空位、假行、中念，一念一心，還是用妙三（體、相、用）一觀來完全具備。『云云』的意思是，詳細解釋次第和不次第的相狀，以及一念必須結合六即（理即、名字即、觀行即、相似即、分證即、究竟即）。『極有眉眼』的意思是，縱然有所得，但又加以否定，雖然有眉眼，但大體上完全沒有。從『核論』以下，就是否定的意思。『無趣向』的意思是，這個...
【English Translation】 Fa Hui replied: 'The principle here is very profound, difficult to believe, difficult to understand, difficult to speak of, difficult to explain, difficult to comprehend, and difficult to differentiate.' However, relying on the power of the Buddha, I will try my best to explain it. First, let's make a comparison: Offering countless (Asankhya) beings in the ten directions with various instruments of enjoyment for thousands of kalpas (aeons), and enabling them to attain Pratyekabuddhahood (辟支佛, Solitary Buddha), the merit of this is not even one hundred trillionth of the merit of this. Furthermore, wanting to understand the principle that one is many and many is one in the ten directions, that one thought contains countless thoughts, etc., compared to giving to the six realms and four types of birth (六道四生, referring to all beings) in four million trillion Asankhya worlds in the Lotus Sutra (法華經), and even enabling them to attain the state of No-Learning (無學, Arhat, the state of an Arhat), it is still not as good as the person who initially rejoices upon hearing this sutra. Moreover, the Lotus Sutra is easier to understand because what is attained in it is the state of a sage. Therefore, the merit of the ten directions, etc., cannot compare to the merit of the fiftieth person in the Avatamsaka Sutra (華嚴經) in a single thought, which shows the inconceivable nature of the perfect teaching's fruit position. This sutra is very difficult to understand, and since both are perfect teachings, there is no difference between the beginning and the end, so what difference is there between them? 'Not even the initial stage of abiding' means that these Bodhisattvas are all Ekajatipratibaddha Bodhisattvas (一生補處菩薩, Bodhisattvas who will become Buddhas in their next life), or even ancient Buddhas reborn, let alone Bodhisattvas in the initial stage of abiding? Since the newly translated scriptures and treatises were introduced, people have only used the viewpoint of Yogacara-Vijnanavada (瑜伽唯識) to cover up the perfect and eternal teachings of the Avatamsaka Sutra, who knows that the scriptures such as Vijnanavada only explain the fruit positions of the separate teachings? Who in later generations would be willing to see these similarities and differences? Furthermore, some people completely deny the skillful means of the Vijnanavada theory, which is completely losing the path of skillful means. 'Not recognizing the traces' means that 'traces' are the most important thing in all sutras, coming to the beginning of the Lotus Sutra, can it be verified that it is a person of shallow position? Since the root is lost, and the traces are confused in principle, let alone judging from the classification of the scriptures? The scriptures are subtle, and people are the most noble. Since the masters do not understand the five periods of teaching, how can they know the origin and traces of the Bodhisattvas? Therefore, it is said that 'what is praised is wrong', etc. Using the Tripitaka teaching to praise the common teaching has already caused a mistake, and using the biased teaching to praise the perfect teaching is an even greater mistake. 'It also becomes two kinds of slander of increase and decrease' means that just this one erroneous understanding leads to two kinds of faults: there are no three teachings in the scriptures, but they insist on adding them; belittling the perfect teaching and elevating the biased teaching, is there any greater fault than this? The three contemplations (空觀, emptiness; 假觀, provisional existence; 中觀, the middle way) are the three non-retrogression (位不退, non-retrogression in position; 行不退, non-retrogression in practice; 念不退, non-retrogression in thought), emptiness, provisional existence, and the middle thought, one thought and one mind, still use the wonderful three (體, essence; 相, characteristics; 用, function) one contemplation to be fully equipped. 'Etc.' means to explain in detail the appearance of order and disorder, and that one thought must be combined with the six identities (理即, identity in principle; 名字即, identity in name; 觀行即, identity in contemplation and practice; 相似即, identity in resemblance; 分證即, identity in partial realization; 究竟即, identity in ultimate realization). 'Extremely has eyebrows and eyes' means that even if there is something gained, it is then denied, although there are eyebrows and eyes, the overall body is completely missing. From 'nuclear theory' onwards, it means denial. 'No direction' means this...
現德等何教無之，雖云法報不簡圓別，儻分圓別為初為后，乃至諸句為橫為豎？故總破云無宗體也。若有宗體故證位人依經立位，位之所依名為位本，本即是體、位即是宗，況復今經特出諸教諸位之上，準教嘆德意則可知。故始自不退終於度生，先定體宗方可嘆德。
問：
此經何以豎嘆十地別教位耶？
答：
一者寄本，二者證同，三者順論。
「云何七地」等者？古人所判云七地恐起二乘心者，此似通位，是故難其不成別義，難圓亦爾。若言七地始入無功用道，此是別教教道明義，故不成圓。言「進退」等者，斥進不成圓、退非通別。今文「橫豎」者，豎嘆赴情意本在圓，先正釋，次料簡。然初豎中初文雖借離二之名，須異《瓔珞》二為方便，還依一念具三不退以為初地，圓離三垢、圓發三智，圓明圓轉，一念供養，圓植德本為佛圓嘆，具圓三慈不二佛慧下去準知。若不開等覺則四句同嘆十地，今從開說，故后三句嘆于等覺。文云二句者，指第十一、十二句，為十地內外德者耳。但不從初即具，故似別耳。次橫嘆中初句亦云「過二邊」者，豎尚俱圓，況此橫嘆離二邊耶？但約非豎而豎，如前所說。「過二邊」者，粗惑前去，又從勝說從中立名，下去諸句準此應知。「阿字」者，今
【現代漢語翻譯】 現代漢語譯本： 如果說現德等教義沒有什麼不同，即使說佛的法身報身不區分圓教和別教，如果把圓教和別教分為先後，乃至把所有語句分為橫向和縱向來理解，那麼總的來說就是破除了沒有宗體（根本宗旨和理論體系）的說法。如果存在宗體，那麼證得果位的人就可以依據經典來確立果位，果位所依據的根本就叫做位本，位本就是，就是宗。更何況這部經特別超越了各種教義和果位之上，參照其他教義讚歎功德的意圖就可以知道。因此，從最初的不退轉位到最終的度化眾生，必須先確定其宗體，才可以讚歎其功德。
問： 這部經為什麼縱向讚歎十地別教的果位呢？
答： 一是爲了寄託根本，二是爲了證明相同，三是爲了順應論述。
『云何七地』等，古人所判云七地恐起二乘心者，此似通位，是故難其不成別義，難圓亦爾。若言七地始入無功用道，此是別教教道明義，故不成圓。言『進退』等者，斥進不成圓、退非通別。今文『橫豎』者，豎嘆赴情意本在圓，先正釋，次料簡。然初豎中初文雖借離二之名，須異《瓔珞》（指《瓔珞經》）二為方便，還依一念具三不退以為初地，圓離三垢（貪嗔癡），圓發三智（般若智慧），圓明圓轉，一念供養，圓植德本為佛圓嘆，具圓三慈（法緣慈悲）不二佛慧下去準知。若不開等覺則四句同嘆十地，今從開說，故后三句嘆于等覺。文云二句者，指第十一、十二句，為十地內外德者耳。但不從初即具，故似別耳。次橫嘆中初句亦云『過二邊』者，豎尚俱圓，況此橫嘆離二邊耶？但約非豎而豎，如前所說。『過二邊』者，粗惑前去，又從勝說從中立名，下去諸句準此應知。『阿字』者，今
【English Translation】 English version: If the present virtues and other teachings have no differences, even if it is said that the Dharmakaya (法身) and Sambhogakaya (報身) of the Buddha do not distinguish between the perfect teaching (圓教) and the distinct teaching (別教), if the perfect and distinct teachings are divided into before and after, and even if all sentences are understood as horizontal and vertical, then in general, it refutes the claim that there is no essence and system (宗體 - fundamental principle and theoretical system). If there is an essence and system, then those who have attained the position can establish the position according to the scriptures, and the foundation on which the position is based is called the 'positional root' (位本), the positional root is *, and * is the essence. Moreover, this sutra especially surpasses all teachings and positions, and the intention of praising virtues by referring to other teachings can be known. Therefore, from the initial stage of non-retrogression (不退轉位) to the final stage of liberating sentient beings, the essence and system must be determined first before its merits can be praised.
Question: Why does this sutra vertically praise the positions of the ten grounds (十地) of the distinct teaching?
Answer: Firstly, to entrust the root; secondly, to prove the sameness; and thirdly, to follow the discourse.
'What are the seven grounds (七地)?' etc. The ancients judged that the seventh ground might give rise to the mind of the two vehicles (二乘), which seems like a common position (通位), so it is difficult to argue that it does not form a distinct meaning, and it is also difficult to argue for the perfect teaching. If it is said that the seventh ground begins to enter the path of no effort (無功用道), this is the meaning of the distinct teaching's teaching path, so it does not form the perfect teaching. The words 'advance and retreat' (進退) etc., criticize that advancing does not form the perfect teaching, and retreating is neither common nor distinct. The current text 'horizontal and vertical' (橫豎) means that the vertical praise is in accordance with the emotional intention, which is originally in the perfect teaching. First, explain it correctly, then make a brief analysis. However, although the initial text in the vertical praise borrows the name of 'separation from two' (離二), it must be different from the 'two' in the Yingluo Sutra (《瓔珞經》) as a means, and still rely on the one thought of possessing the three non-retrogressions (三不退) as the first ground, perfectly separating from the three poisons (三垢 - greed, hatred, and delusion), perfectly developing the three wisdoms (三智 - prajna wisdom), perfectly illuminating and perfectly transforming, offering with one thought, and perfectly planting the roots of virtue, which are perfectly praised by the Buddha, possessing the perfect three kindnesses (三慈 - 法緣慈悲) and the non-dual Buddha wisdom, which can be known accordingly. If the stage of near-perfect enlightenment (等覺) is not opened, then the four sentences all praise the ten grounds. Now, from the opening explanation, the last three sentences praise the near-perfect enlightenment. The text says 'two sentences', referring to the eleventh and twelfth sentences, which are the internal and external virtues of the ten grounds. But it is not fully possessed from the beginning, so it seems distinct. Next, in the horizontal praise, the first sentence also says 'passing beyond the two extremes' (過二邊), since the vertical praise is all perfect, how can this horizontal praise be separated from the two extremes? But it is about being vertical in a non-vertical way, as mentioned before. 'Passing beyond the two extremes' means that the coarse delusions have passed, and also from the superior perspective, a name is established from the middle, and the following sentences should be understood accordingly. 'The letter A' (阿字) means now.
師承用，具如《止觀》第五記。
問答者，初問中初句立宗，「三藏」下縱許，「聲聞」下立例，「跡為」下立難。立宗意者，斷惑也。地住已上皆約圓教斷位嘆德，三藏菩薩始終不斷，容不彼嘆。于斷惑中尚嘆二乘，跡為通別斷惑菩薩何得不嘆，而橫豎二嘆悉唯嘆圓。答意者，義通本跡、意唯在圓，豎文似嘆于別，依部唯嘆于圓，借跡消文經意從本，故準嘆聲聞從跡，亦應菩薩四教俱嘆，但欲知圓旨故亡跡以存本及去初而取后。次問可見。答中為三：初、正答。次、「舊云」下引別位為例，八地位既未極，舊釋尚具德不疑，何妨圓人諸位位位具足諸德。三、《法華論》去引證。《論》云：「彼菩薩德，十三句、二文攝取，應知一者上支下支門，二者攝取事門。」初上支下支謂總相別相，應知初至不退轉是總，餘者是別。彼《論》云：「不退有十種示現」，具如今引，但除初總句猶有十二句，乃以供養、植德二句合為第四示現，名稱、度生二句合為第十示現，故但成十示現，皆以不退為名。故知圓釋句句互通，一一示現具十示現、具一切諸句，何但十示現十二句耶？此與四十二字門意同。又經云以慈修身句中，論文具修身心二業，經文所以略修心者，慈即是心，心熏于身故不別說；乃至依我空法空不退，故知地
【現代漢語翻譯】 現代漢語譯本：師承淵源，詳見《止觀》第五卷的記載。
關於問答環節，最初的提問中，第一句話確立了宗旨，即『三藏』（指經、律、論）的內容。然後，在『聲聞』（小乘佛教的修行者）之後，提出了一個例子。接著，在『跡為』之後，提出了一個難題。確立宗旨的目的是爲了斷除迷惑。地上菩薩和住在地上的人，都是用圓教（佛教的一種教義）的斷惑之位來讚歎功德，而三藏菩薩始終沒有斷除迷惑，或許不值得這樣讚歎。在斷除迷惑方面，尚且讚歎二乘（聲聞和緣覺），那麼以方便法門和特殊法門斷除迷惑的菩薩，為什麼不能讚歎呢？而且橫向和縱向的讚歎都只讚歎圓教。回答的意思是，義理上可以貫通本跡（根本和示現），但重點只在于圓教。從豎向的文字上看，似乎是在讚歎其他教派，但依據經典，只是在讚歎圓教。借用示現來消除文字上的歧義，經文的意義是從根本出發的，所以按照讚歎聲聞從示現的角度，也應該讚歎菩薩的四種教義，但爲了瞭解圓教的宗旨，所以捨棄示現而保留根本，以及捨棄最初的而選取最後的。接下來的提問是顯而易見的。
回答分為三個部分：首先是正面回答。其次，在『舊云』（舊的說法）之後，引用其他教派的地位作為例子，八地菩薩既然還沒有達到極致，舊的解釋尚且認為他們具備功德而不懷疑，那麼圓教的修行者在各個地位都具足各種功德又有什麼妨礙呢？第三，從《法華論》（解釋《法華經》的論著）中引用證據。《法華論》說：『那些菩薩的功德，可以用十三句話、兩種文體來概括，應該知道第一種是上支下支門，第二種是攝取事門。』最初的上支下支指的是總相和別相，應該知道從最初到不退轉是不退的總相，其餘的是別相。那部《論》說：『不退有十種示現』，具體內容就像現在引用的，但除了最初的總句之外，還有十二句話，乃是將供養、植德兩句話合併爲第四種示現，名稱、度生兩句話合併爲第十種示現，所以只形成了十種示現，都以不退為名。因此可知，圓教的解釋是句句互通的，每一種示現都具備十種示現、具備一切語句，豈止是十種示現和十二句話呢？這與四十二字門的意義相同。另外，經文中說『以慈修身』，論文中則完整地包括了修身和修心兩種行為，經文之所以省略修心，是因為慈就是心，心薰染于身，所以不必另外說明；乃至依靠我空法空而不退轉，因此可知地。
【English Translation】 English version: The lineage of teachings can be found in the fifth volume of the Zhi Guan (止觀, Contemplation and Insight).
Regarding the questions and answers, the initial question establishes the principle with the first sentence, referring to the content of the 'Three Baskets' (San Zang 三藏, the Tripitaka: Sutras, Vinaya, and Shastras). Then, after 'Shravaka' (聲聞, Sheng Wen, a practitioner of Hinayana Buddhism), an example is presented. Following that, after 'traces as' (Ji Wei 跡為), a difficulty is raised. The purpose of establishing the principle is to eliminate delusion. Bodhisattvas on the ground and those residing on the ground all use the position of eliminating delusion in the Perfect Teaching (Yuan Jiao 圓教, the perfect teaching of Buddhism) to praise merit, while the Three Baskets Bodhisattvas never eliminate delusion, perhaps not worthy of such praise. In terms of eliminating delusion, even the Two Vehicles (聲聞 and 緣覺) are praised, so why shouldn't Bodhisattvas who eliminate delusion through expedient means and special means be praised? Moreover, both horizontal and vertical praises only praise the Perfect Teaching. The meaning of the answer is that the principle can connect the root and manifestation, but the focus is only on the Perfect Teaching. From the vertical text, it seems to be praising other schools, but according to the scriptures, it is only praising the Perfect Teaching. Borrowing manifestation to eliminate ambiguity in the text, the meaning of the scripture starts from the root, so according to the perspective of praising Shravakas from manifestation, the four teachings of Bodhisattvas should also be praised, but in order to understand the principle of the Perfect Teaching, manifestation is abandoned and the root is retained, and the initial is abandoned and the final is selected. The following question is obvious.
The answer is divided into three parts: first, a direct answer. Second, after 'old saying' (Jiu Yun 舊云, old saying), the position of other schools is cited as an example. Since the Eighth Ground Bodhisattva has not yet reached the ultimate, the old explanation still considers them to possess merit without doubt, so what harm is there in the practitioners of the Perfect Teaching possessing all kinds of merit in every position? Third, evidence is cited from the Fa Hua Lun (法華論, Commentary on the Lotus Sutra). The Fa Hua Lun says: 'The merits of those Bodhisattvas can be summarized in thirteen sentences and two literary styles, and it should be known that the first is the upper branch and lower branch gate, and the second is the gate of collecting matters.' The initial upper branch and lower branch refer to the general aspect and the specific aspect, and it should be known that from the beginning to non-retrogression is the general aspect of non-retrogression, and the rest are the specific aspects. That Lun says: 'There are ten manifestations of non-retrogression', and the specific content is like the current citation, but in addition to the initial general sentence, there are twelve sentences, which combine the two sentences of offering and planting merit into the fourth manifestation, and the two sentences of name and saving beings are combined into the tenth manifestation, so only ten manifestations are formed, all named after non-retrogression. Therefore, it can be known that the explanations of the Perfect Teaching are interconnected sentence by sentence, and each manifestation possesses ten manifestations and all sentences, not just ten manifestations and twelve sentences? This has the same meaning as the forty-two letter gate. In addition, the scripture says 'cultivate the body with compassion', while the treatise completely includes the two actions of cultivating the body and cultivating the mind. The reason why the scripture omits cultivating the mind is because compassion is the mind, and the mind contaminates the body, so there is no need to explain it separately; even relying on the emptiness of self and the emptiness of dharma without retrogression, therefore it can be known that the ground.
住俱證二空。所以豎釋文雖別對意非別者，一者以有次文橫釋是約豎論橫，二者依《論》句句義意以對諸地，如初地云不墮二邊三觀具足，自利利他有無雙照。若福若智不離一心，內因外緣何嘗不具？初地既爾後去悉然，即此地中橫豎具足，為對次第權借地名，為顯唯圓彼須橫釋。故《論》中攝取事門即當豎釋，是故今文具用《論》中二門解釋，但今文中準《論》，於何等境界下剩「何等」二字。《論》但云：「何等境界中應作所作故」。《論》自釋云：「地清凈者，八地已上三地無相行寂靜清凈」，今文意以彼《論》三何等言，一一皆屬諸地，清凈即諸地惑斷，方便即諸地進趣，境界即諸地所依，應作等即諸地功用。《論》云：「方便者，有四種：一者攝取妙法方便，任持妙法以樂說力為人說故」，即初四句隨義思之。
「二者攝取善知識方便，以依善知識應作所作故」，即第五六七八句隨句思之。
「三者攝取眾生方便，以不捨眾生故」，即第九一句也。
「四者攝取智方便，以教化眾生令入彼智故」，即后四句。
既諸句各對，復云何等。何等者，辨別之辭。今亦互通，一一方便通約十地，順諸經論。及《瓔珞》中，初地已上入法流水，唸唸趣故入證道也。《論》中復有攝取事，示現
【現代漢語翻譯】 現代漢語譯本：安住于俱生智和證得二空（人空和法空）。所以縱向解釋和橫向解釋的文字雖然不同，但意義並非不同。一是根據有次第的文字進行橫向解釋，這是就縱向而言的橫向；二是依據《攝大乘論》的句句義意來對應諸地（菩薩修行的不同階段），如初地（歡喜地）說不墮二邊（有和無），三觀（空觀、假觀、中觀）具足，自利利他，有無雙照。無論是福德還是智慧，都不離一心，內因外緣何時不具足？初地既然如此，後面的各階段也都是這樣，即此地中橫向和縱向都具足，爲了對應次第，權且借用地名，爲了彰顯唯圓（圓融），那裡需要橫向解釋。所以《攝大乘論》中攝取事門就相當於縱向解釋，因此本文完整地使用《攝大乘論》中的兩種門來解釋，但本文中按照《攝大乘論》，在『何等境界』下新增『何等』二字。《攝大乘論》只說：『何等境界中應作所作故』。《攝大乘論》自己解釋說：『地清凈者，八地（不動地）以上三地（九地善慧地，十地法雲地，佛地）無相行寂靜清凈』，本文的意思是，那《攝大乘論》的三個『何等』，每一個都屬於諸地，清凈即諸地惑斷，方便即諸地進趣，境界即諸地所依，應作等即諸地功用。《攝大乘論》說：『方便者，有四種：一者攝取妙法方便，任持妙法以樂說力為人說故』，即前四句隨義思考之。 『二者攝取善知識方便，以依善知識應作所作故』，即第五六七八句隨句思考之。 『三者攝取眾生方便，以不捨眾生故』，即第九一句也。 『四者攝取智方便，以教化眾生令入彼智故』，即后四句。 既然各句都對應，又問『何等』。『何等』是辨別的詞語。現在也互相貫通，每一個方便都通約十地，順應諸經論。以及《瓔珞經》中，初地以上進入法流水，唸唸趨向，所以進入證道。《攝大乘論》中又有攝取事，示現。
【English Translation】 English version: Abiding in the co-born wisdom and realizing the two emptinesses (emptiness of self and emptiness of phenomena). Therefore, although the texts of the vertical and horizontal explanations are different, their meanings are not different. One is to horizontally explain according to the sequential texts, which is horizontal in terms of verticality; the other is to correspond to the various Bhumis (stages of Bodhisattva practice) according to the meaning of each sentence in the Mahāyānasaṃgraha (Compendium of the Mahayana), such as the first Bhumi (Pramudita Bhumi, Joyful Ground) which says not falling into the two extremes (existence and non-existence), possessing the three contemplations (emptiness, provisional existence, and the middle way), benefiting oneself and others, illuminating both existence and non-existence. Whether it is merit or wisdom, it is inseparable from the one mind, and when are the internal and external causes not complete? Since the first Bhumi is like this, the subsequent stages are all like this, that is, in this Bhumi, both horizontal and vertical aspects are complete. In order to correspond to the sequence, the names of the Bhumis are temporarily borrowed, and in order to highlight the only perfect (roundness), horizontal explanation is needed there. Therefore, the chapter on embracing affairs in the Mahāyānasaṃgraha is equivalent to vertical explanation, so this text completely uses the two gates in the Mahāyānasaṃgraha for explanation, but in this text, according to the Mahāyānasaṃgraha, the word 'what kind' is added under 'what kind of realm'. The Mahāyānasaṃgraha only says: 'In what kind of realm should one do what should be done?' The Mahāyānasaṃgraha itself explains: 'The purity of the Bhumis means that the three Bhumis (Ninth Bhumi: Sadhumati, the Ground of Good Intelligence; Tenth Bhumi: Dharmamegha, the Cloud of Dharma; and the Buddha Bhumi) from the eighth Bhumi (Acala Bhumi, the Immovable Ground) and above are free from characteristics, and their practice is tranquil and pure.' The meaning of this text is that each of the three 'what kinds' in the Mahāyānasaṃgraha belongs to the various Bhumis, purity means the severing of afflictions in the various Bhumis, skillful means (Upaya) means the progress in the various Bhumis, realm means what the various Bhumis rely on, and 'should be done' etc. means the functions of the various Bhumis. The Mahāyānasaṃgraha says: 'Skillful means are of four kinds: first, the skillful means of embracing wonderful Dharma, upholding wonderful Dharma and speaking for others with the power of joyful speech', that is, think about the first four sentences according to their meaning. 'Second, the skillful means of embracing good teachers, because one should do what should be done by relying on good teachers', that is, think about the fifth, sixth, seventh, and eighth sentences according to each sentence. 'Third, the skillful means of embracing sentient beings, because one does not abandon sentient beings', that is, the ninth sentence. 'Fourth, the skillful means of embracing wisdom, because one teaches sentient beings to enter that wisdom', that is, the last four sentences. Since each sentence corresponds, why ask 'what kind'? 'What kind' is a term of distinction. Now they also interpenetrate, and each skillful means generally encompasses the ten Bhumis, in accordance with the sutras and treatises. And in the Yingluo Jing (Garland Sutra), from the first Bhumi onwards, one enters the Dharma stream, and one's thoughts are constantly moving towards it, so one enters the path of realization. In the Mahāyānasaṃgraha, there is also the embracing of affairs, showing...
諸境地等，于經非要故不更述。言「八地」者，雖不同《瓔珞》，諸經非無，復是別中教道異義，去取俱得，今且依《瓔珞》，于《論》既非大違，且依一家承用。言「何等境界」者，利物處也。
次約觀心者，此中前文敘古破舊義當因緣，今文二釋義當教觀，雖闕本跡，德隨於人故不重明，三觀無殊隨事名異，若爾亦是諸句展轉互具，以得不退一心三觀，方得乃至度生一心三觀，乃至以得度生一心三觀，故方得乃至不退轉一心三觀，中間諸句準此可知。當知百句只是一句，故初住去位位圓融，句別義同不須曲釋。小乘之中佛為身子開一句義端，身子尚說無窮盡，況此圓菩薩德欲分張之令楷定耶？況復觀門即是其德，觀融德妙何可疑耶？故應約諸句自在說之。有人問：何故此中文殊居首？答：序中既能釋于彌勒之疑，乃是一經發起之首，況二萬佛所咸為眾啟疑，是故列在八萬之首。「法門」等者，依此名義例應四釋，而今少者，一者準例可知。又菩薩事蹟或隱或顯、或真或俗、或主或伴，不同聲聞事蹟顯著，雖非顯著必具諸教，而今開顯義必在圓，況復如前約諸聲聞總別廣釋，因已具知菩薩本跡，本跡既爾因緣教觀準類可知，故不委述菩薩總別。
今初文殊中引五文者，初三辨名，《思益》舉說明行，《
【現代漢語翻譯】 現代漢語譯本： 關於諸境地等等，因為在經文中並非必要，所以不再贅述。說到『八地』，雖然與《瓔珞經》（Yingluo Jing，菩薩戒經）不同，但其他經典並非沒有提及，而且這是別教（Biejiao，區別于藏教、通教、圓教的菩薩教法）中教道的一種差異，取捨都可以。現在暫且依照《瓔珞經》，因為與《論》（Lun，論書）沒有大的違背，並且依從一家之說。說到『何等境界』，指的是利益眾生之處。 其次，從觀心的角度來說，這裡前文敘述古義破除舊義應當依據因緣，現在文中的兩種解釋應當依據教觀。雖然缺少本跡（Benji，佛或菩薩的根本與示現），但功德依隨於人，所以不再重複說明。三觀（San Guan，空觀、假觀、中觀）沒有差別，只是隨著事情不同而名稱不同。如果這樣，那麼這些句子也是輾轉互相具備的，以得到不退轉的一心三觀，才能得到乃至度化眾生的一心三觀，乃至以得到度化眾生的一心三觀，所以才能得到乃至不退轉的一心三觀，中間的句子可以依此類推。應當知道，一百句只是一句，所以初住（Chuzhu，菩薩修行階位）開始位位圓融，句子不同而意義相同，不需要曲意解釋。在小乘（Xiaocheng，佛教早期流派，注重個人解脫）之中，佛陀為舍利弗（Sheli Fu，釋迦牟尼佛的十大弟子之一，以智慧著稱）開示一句的義理，舍利弗尚且說無窮無盡，何況圓教菩薩的功德想要分開陳述使之楷定呢？何況觀門（Guanmen，禪觀的門徑）就是其功德，觀融德妙，有什麼可懷疑的呢？所以應當依據這些句子自在地說。有人問：為什麼這裡文殊（Wenshu，文殊菩薩，象徵智慧）居於首位？回答：序文中既然能夠解釋彌勒（Mile，彌勒菩薩，未來佛）的疑問，乃是一部經發起之首，何況二萬佛所都為大眾啟疑，所以排列在八萬之首。『法門』等等，依照這個名義，按照慣例應當有四種解釋，而現在缺少，一是按照慣例可以知道。又菩薩的事蹟或者隱或者顯、或者真或者俗、或者主或者伴，不同於聲聞（Shengwen，聽聞佛陀教誨而證悟的修行者）的事蹟顯著，雖然並非顯著，但必定具備諸教，而現在開顯的意義必定在於圓教（Yuanjiao，天臺宗判教的最高階段），何況如前約諸聲聞總別廣釋，因已經具備知道菩薩的本跡，本跡既然如此，因緣教觀按照類別可以知道，所以不詳細敘述菩薩的總別。 現在文殊中引用五段文字，前三段辨別名義，《思益經》（Siyi Jing，全名《思益梵天所問經》）舉出說明行，
【English Translation】 English version: Regarding various stages and lands, they are not further elaborated because they are not essential in the scriptures. As for the 'Eight Grounds,' although they differ from the Yingluo Jing (Bodhisattva Precept Scripture), they are not absent in other scriptures. Moreover, this is a difference in the teachings within the Separate Teaching (Biejiao, a Bodhisattva teaching method distinct from the Hidden, Common, and Perfect Teachings), and both acceptance and rejection are permissible. For now, we will follow the Yingluo Jing because it does not greatly contradict the Treatise (Lun, commentary), and we adhere to a single school's interpretation. As for 'What kind of realms,' it refers to the places where beings are benefited. Secondly, from the perspective of contemplating the mind, the previous text describes the ancient meaning of breaking old meanings based on conditions, while the two explanations in the current text should be based on doctrine and contemplation. Although the root and traces (Benji, the fundamental and manifested aspects of a Buddha or Bodhisattva) are lacking, merit follows the person, so it is not repeated. The Three Contemplations (San Guan, emptiness, provisional existence, and the middle way) are not different, only the names differ according to the matter. If so, then these sentences are also mutually inclusive in a revolving manner. By attaining the non-retrogressive One-Mind Three Contemplations, one can attain even the One-Mind Three Contemplations of saving beings, and by attaining the One-Mind Three Contemplations of saving beings, one can attain even the non-retrogressive One-Mind Three Contemplations. The sentences in between can be understood by analogy. It should be known that one hundred sentences are just one sentence, so from the Initial Abiding (Chuzhu, a stage in Bodhisattva practice) onwards, each position is perfectly integrated. The sentences are different, but the meaning is the same, so there is no need for forced explanations. In the Lesser Vehicle (Xiaocheng, early Buddhist schools focusing on individual liberation), the Buddha revealed the meaning of one sentence to Shariputra (Sheli Fu, one of Shakyamuni Buddha's ten great disciples, known for his wisdom), and Shariputra still said it was inexhaustible. How much more so when the merits of the Perfect Teaching Bodhisattvas are to be separately stated to make them definitive? Moreover, the gate of contemplation (Guanmen, the path of meditation) is its merit. Contemplation is integrated, and merit is wondrous, so what is there to doubt? Therefore, one should freely speak according to these sentences. Someone asks: Why is Manjushri (Wenshu, Manjushri Bodhisattva, symbolizing wisdom) at the head of this text? The answer is: Since the introduction was able to resolve Maitreya's (Mile, Maitreya Bodhisattva, the future Buddha) doubts, it is the beginning of the arising of a scripture. Moreover, in the presence of twenty thousand Buddhas, he initiated doubts for the assembly, so he is listed at the head of the eighty thousand. 'Dharma gate' and so on, according to this name and meaning, there should be four explanations according to convention, but now there are fewer. One is that it can be known according to convention. Also, the deeds of Bodhisattvas are sometimes hidden, sometimes manifest, sometimes true, sometimes conventional, sometimes principal, sometimes secondary, unlike the deeds of Shravakas (Shengwen, practitioners who attain enlightenment by hearing the Buddha's teachings), which are prominent. Although they are not prominent, they must possess all teachings, and the meaning of revealing now must be in the Perfect Teaching (Yuanjiao, the highest stage of doctrinal classification in the Tiantai school). Moreover, as before, broadly explaining the general and specific aspects of the Shravakas, the cause already possesses knowledge of the root and traces of the Bodhisattvas. Since the root and traces are like this, the conditions, teachings, and contemplation can be known according to category, so the general and specific aspects of the Bodhisattvas are not described in detail. Now, in the section on Manjushri, five passages are cited. The first three distinguish names and meanings. The Siyi Jing (Vimalakirti Nirdesa Sutra) cites explanations to clarify practice.
悲華》論愿益物。初「大經」者，從德立名，即以見性立妙德名，此準第十七阇王悔后發願文也。次二經但舉梵音不同耳。《思益》明如說而觀，觀謂不起法非法想，觀即行也，即言行相稱而得妙名。《悲華》因取妙土，益物事廣所化位高，高廣願行一切皆妙，名為妙德。菩薩利生跡因何定？於此文中亦可義立四悉釋者，即以妙德若名若體無非四悉，取土即世界，說法即為人，立行即對治，佛記等即第一義，此是圓人復當約教，從「北方」去即本跡也。又如《楞嚴經》過去無量阿僧祇劫，有佛號龍種上尊王，亦文殊是。
觀音中作四悉者，名即世界，思益即為人，稱名即對治，「寶藏佛」去即第一義。又《思益》見得菩提亦第一義。「下文」指〈普門品〉。注「云云」者，亦闕約教及以本跡，教即圓人本是古佛。觀心中釋初二字與下不殊，但第三字與下稍別，下約事釋以所被為音，此約能觀，以所宣為音，由觀故設教，故云「觀是語本」。
次大勢至者，《思益》約行，《悲華》約愿，《思益》約威勢以釋勢，正當字義。「取大千」者，以世釋勢，勢力取世不違其志，以志大故，故佛記之。志取世故亦名世志。若作四悉者，思益世界，悲華為人對治，「寶藏佛」去第一義也。亦闕約教。本跡例前擬后可知
【現代漢語翻譯】 現代漢語譯本 《悲華經》討論了發願利益眾生的主題。首先，『大經』（指《大悲經》）是從功德的角度來命名的，也就是以見性的功德來建立妙德之名。這可以參照第十七品阿阇世王懺悔后發願的經文。其次，兩部經只是梵語發音不同而已。《思益經》（《思益梵天所問經》）闡明瞭如實而觀的道理，觀是指不起法想和非法想，觀就是行，也就是言行一致才能得到妙名。《悲華經》因為要攝取清凈的國土，利益眾生的事業廣大，所教化眾生的地位高，高廣的願行一切都殊妙，所以名為妙德。菩薩利益眾生的事蹟因何而定？在這段文字中也可以用四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀）來解釋，也就是以妙德之名或體性來說，沒有哪一樣不是四悉檀。取土就是世界悉檀，說法就是為人悉檀，立行就是對治悉檀，佛的授記等等就是第一義悉檀。這是圓教之人應當結合教義來理解，從『北方』開始就是本跡（本地和垂跡）的含義。又如《楞嚴經》所說，過去無量阿僧祇劫，有佛名為龍種上尊王，也就是文殊菩薩。
觀世音菩薩（Avalokiteśvara）用四悉檀來解釋，名號就是世界悉檀，《思益經》就是為人悉檀，稱念名號就是對治悉檀，從『寶藏佛』（Ratnagarbha Buddha）開始就是第一義悉檀。又，《思益經》中見到菩提也是第一義。『下文』指的是《普門品》。註釋『云云』的地方，也缺少結合教義以及本跡來解釋，教義是指圓教之人，本地是過去的古佛。觀世音菩薩心中解釋最初兩個字與下文沒有區別，但第三個字與下文稍有不同，下文是從事相上解釋，以所教化的對象為音，這裡是從能觀的角度解釋，以所宣說的內容為音，因為觀的緣故才設立教法，所以說『觀是語本』。
其次是大勢至菩薩（Mahāsthāmaprāpta），《思益經》是從行（實踐）的角度來解釋，《悲華經》是從愿（誓願）的角度來解釋，《思益經》是從威勢的角度來解釋勢，這正是字面的意思。『取大千』，是用世間來解釋勢，勢力攝取世間不違揹他的志向，因為志向遠大，所以佛為他授記。志向攝取世間所以也名為世志。如果用四悉檀來解釋，《思益經》是世界悉檀，《悲華經》是為人悉檀，對治悉檀，從『寶藏佛』開始是第一義悉檀。也缺少結合教義來解釋。本跡的例子可以參照前面和後面來理解。
【English Translation】 English version The Karuna-pundarika Sutra discusses the theme of vowing to benefit sentient beings. Firstly, 『Great Sutra』 (referring to the Mahakaruna-pundarika Sutra) is named from the perspective of merit, that is, establishing the name of Wonderful Virtue based on the merit of seeing one's nature. This can be referenced in the eighteenth chapter, where King Ajatasatru repents and makes vows. Secondly, the two sutras only differ in their Sanskrit pronunciation. The Vimalakirti-nirdesa Sutra clarifies the principle of observing reality as it is, where observation means not giving rise to thoughts of dharma or non-dharma. Observation is practice, that is, only when words and actions are consistent can one attain the name of Wonderful. The Karuna-pundarika Sutra is named Wonderful Virtue because it seeks to take pure lands and the work of benefiting sentient beings is vast, and the position of those who are taught is high. The vast vows and practices are all wonderful. How are the traces of the Bodhisattva benefiting sentient beings determined? In this passage, the four siddhantas (world siddhanta, for-the-person siddhanta, antidote siddhanta, and first principle siddhanta) can also be used to explain, that is, in terms of the name or nature of Wonderful Virtue, none is not the four siddhantas. Taking the land is the world siddhanta, teaching the Dharma is the for-the-person siddhanta, establishing practice is the antidote siddhanta, and the Buddha's prediction, etc., is the first principle siddhanta. This is how those of the perfect teaching should understand in conjunction with the teachings. Starting from 『North』, it is the meaning of the original trace (original ground and manifested trace). Furthermore, as the Surangama Sutra says, in the past immeasurable asamkhya kalpas, there was a Buddha named Dragon-Seed Supreme King, who was also Manjushri Bodhisattva (Mañjuśrī).
Using the four siddhantas to explain Avalokiteśvara (Guānshìyīn), the name is the world siddhanta, the Vimalakirti-nirdesa Sutra is the for-the-person siddhanta, reciting the name is the antidote siddhanta, and starting from 『Ratnagarbha Buddha』 is the first principle siddhanta. Also, in the Vimalakirti-nirdesa Sutra, seeing Bodhi is also the first principle. 『The following text』 refers to the Universal Gate Chapter. The places where the annotation says 『etc.』 also lack explanation in conjunction with the teachings and the original trace. The teachings refer to those of the perfect teaching, and the original ground is the ancient Buddha of the past. The explanation of the first two characters in the mind of Avalokiteśvara is no different from the following text, but the third character is slightly different from the following text. The following text explains from the perspective of phenomena, taking the object of teaching as the sound, while this explains from the perspective of the observer, taking the content of what is spoken as the sound. Because of observation, the teachings are established, so it is said that 『observation is the root of speech』.
Secondly, Mahāsthāmaprāpta (Dàshìzhì), the Vimalakirti-nirdesa Sutra explains from the perspective of practice, the Karuna-pundarika Sutra explains from the perspective of vows, and the Vimalakirti-nirdesa Sutra explains 『power』 from the perspective of majestic power, which is exactly the literal meaning. 『Taking the great chiliocosm』 is using the world to explain power. The power to take the world does not violate his aspirations, because his aspirations are great, so the Buddha predicts it for him. The aspiration to take the world is also called worldly aspiration. If explained using the four siddhantas, the Vimalakirti-nirdesa Sutra is the world siddhanta, the Karuna-pundarika Sutra is the for-the-person siddhanta, the antidote siddhanta, and starting from 『Ratnagarbha Buddha』 is the first principle siddhanta. It also lacks explanation in conjunction with the teachings. The examples of the original trace can be understood by referring to the preceding and following texts.
，文闕。
常精進，如《大寶積經》云：「是菩薩為一眾生經無量劫隨逐不捨，猶不受化，無一念棄捨，以身心俱進故。」義通四悉，教跡觀心準例可知。
不休息者，與常精進義意略同。欲辨別者，無間趣入名為精進，長時無廢名不休息，是故觀解名為不住，故釋不休息亦約長時，但得記與利生不同耳。教跡準知。
釋「寶掌者」，先釋掌，次「令釋」下釋寶。掌謂身份，既被上鎧身份堅固，以其固掌法身之分，尚出無上出世之寶，況復世寶？故此兩寶必具四悉，于中雲「不志二乘」者，簡法寶濫。「通慧心」者，從實起通，通是慧性故云通慧。約教本跡等(云云)。
釋「藥王」中，三緣從后醫王義當於藥，前二雖別，是則佛世滅后皆立行生善。「火凈」者，從燒身立名，文中且以世治表出世治(云云)。「欠七菩薩」，未檢經。
跋陀婆羅中，初句是世界，次「思益」下第一義。此菩薩名在《般舟經》中亦名賢護，善即賢也，善巧將護令其不退。
彌勒中初句是世界，思益是為人，賢愚是對治，悲華第一義。「又云」去，應合在因緣中。「賢愚」等者，彼經第九，佛在迦蘭陀，阿難忽然思惟：彌勒世尊往昔云何發此慈悲之心，得是妙益？從禪定起而白佛。佛言：過去久遠
【現代漢語翻譯】 文闕。
常精進，如《大寶積經》云：『是菩薩為一眾生經無量劫隨逐不捨，猶不受化，無一念棄捨，以身心俱進故。』義通四悉（四悉指世界悉檀、為人悉檀、對治悉檀、第一義悉檀，是佛教解釋佛經的四種方法），教跡觀心準例可知。
不休息者，與常精進義意略同。欲辨別者，無間趣入名為精進，長時無廢名不休息，是故觀解名為不住，故釋不休息亦約長時，但得記與利生不同耳。教跡準知。
釋『寶掌（菩薩名）者』，先釋掌，次『令釋』下釋寶。掌謂身份，既被上鎧身份堅固，以其固掌法身之分，尚出無上出世之寶，況復世寶？故此兩寶必具四悉，于中雲『不志二乘（聲聞乘和緣覺乘，小乘佛教的兩種主要流派）』者，簡法寶濫。『通慧心』者，從實起通，通是慧性故云通慧。約教本跡等(云云)。
釋『藥王（菩薩名）』中，三緣從后醫王義當於藥，前二雖別，是則佛世滅后皆立行生善。『火凈』者，從燒身立名，文中且以世治表出世治(云云)。『欠七菩薩』，未檢經。
跋陀婆羅（菩薩名）中，初句是世界，次『思益』下第一義。此菩薩名在《般舟經》中亦名賢護，善即賢也，善巧將護令其不退。
彌勒（菩薩名）中初句是世界，思益是為人，賢愚是對治，悲華第一義。『又云』去，應合在因緣中。『賢愚』等者，彼經第九，佛在迦蘭陀，阿難（佛陀的十大弟子之一）忽然思惟：彌勒世尊往昔云何發此慈悲之心，得是妙益？從禪定起而白佛。佛言：過去久遠
【English Translation】 Text missing.
Constantly diligent, as the Mahāratnakūṭa Sūtra says: 'This Bodhisattva, for the sake of one sentient being, follows them unceasingly for countless kalpas, yet they remain untamed. Not for a single moment do they abandon them, because they advance with both body and mind.' The meaning encompasses the four siddhāntas (four ways of teaching: the mundane, the individual, the remedial, and the ultimate). The teaching traces and contemplation of the mind can be understood accordingly.
Unceasing is similar in meaning to constantly diligent. To differentiate them, uninterrupted entry is called diligence, while prolonged absence of waste is called unceasing. Therefore, contemplation and understanding are called non-abiding. Hence, the explanation of unceasing also refers to a long period, but the difference lies in receiving prediction and benefiting sentient beings. The teaching traces can be understood accordingly.
Explaining 'Baozhang (寶掌, Bodhisattva's name),' first explain 'zhang (掌, palm),' then 'ling shi (令釋)' below explains 'bao (寶, treasure).' 'Zhang (掌, palm)' refers to the body part. Since the body part is fortified by the upper armor, because it firmly grasps the part of the Dharmakaya, it can produce the unsurpassed treasure beyond the world, let alone worldly treasures? Therefore, these two treasures must possess the four siddhāntas. Among them, 'not aspiring to the Two Vehicles (聲聞乘 and 緣覺乘, Śrāvakayāna and Pratyekabuddhayāna, the two main streams of Theravada Buddhism)' distinguishes it from the abuse of the Dharma treasure. 'All-pervading Wisdom Mind' arises from reality; 'all-pervading' is the nature of wisdom, hence it is called all-pervading wisdom. Regarding teaching, origin, traces, etc. (etc.).
Explaining 'Yaowang (藥王, Bhaisajyaraja, Bodhisattva's name),' the three conditions from the latter 'Medicine King' meaning correspond to medicine. Although the first two are different, they all establish practice and generate goodness after the Buddha's parinirvana. 'Fire Purity' is named from burning the body. The text uses worldly governance to represent supramundane governance (etc.). 'Missing seven Bodhisattvas,' not yet checked in the sutra.
In Bhadrapala (跋陀婆羅, Bodhisattva's name), the first sentence is the world, and the next 'Si Yi (思益)' below is the ultimate meaning. This Bodhisattva's name is also called Xianhu (賢護, Guardian of Virtue) in the Pratyutpanna Samadhi Sutra; 'shan (善, good)' is 'xian (賢, virtuous),' skillfully protecting and guarding them from regression.
In Maitreya (彌勒, Bodhisattva's name), the first sentence is the world, Si Yi (思益) is for the people, Xian Yu (賢愚) is the remedy, and Bei Hua (悲華) is the ultimate meaning. 'Also saying' should be combined in the cause and condition. 'Xian Yu (賢愚)' etc., in the ninth chapter of that sutra, the Buddha was in Kalandaka, and Ananda (阿難, one of the Buddha's ten great disciples) suddenly thought: How did Maitreya, the World Honored One, generate this compassionate heart in the past and attain this wonderful benefit? He arose from meditation and asked the Buddha. The Buddha said: In the distant past
此閻浮提有一大王，名摩訶波羅婆，主五百小國，與群臣出獵，王所乘象欲心熾盛，因見象師調象，而便發心，今為補處。又經亦有末濟跛兔緣，而立慈稱，以本願力熏，見苦生慈。前《悲華》中乃以拔苦而釋與樂，故圓拔與而無別體(云云)。「云云」者，約教本跡觀心乃至跡門發起眾等。釋「導師」中文舍四悉，導師是舍婆提國人，是白衣居士，「令入正道」釋導字，「不求恩報」釋師德，以亡懷故方應師位。
具名之外但列數者，因緣觀等具如前意，但名不可盡陳，故但標大數。總而言之，但由國人舊多知識者，則先列之。證信為易，一代教中諸大菩薩宿緣獲記，多在《悲華》第二卷中。經云：「有菩薩名曰寂意，白佛言：諸佛皆有凈土，如來何故取此穢土？佛言：本願故取。我於過去恒河沙阿僧祇劫，世界名刪提嵐，劫名善，輪王名無諍念，主四天下，王有千子。有一大臣，名曰寶海梵志，唯有一子，三十二相八十種好，常有諸天而來供養，國為作號名曰寶藏，出家成道亦名寶藏，說法度人其數無量。其王千子各各供養經於三月，過三月已欲為授記，先入三昧現十方佛土，集諸菩薩，先授寶海。十方世界眾生寶海教化者，一時成佛。次授輪王千子，授第一子云，汝觀六道起大悲心，斷諸煩惱令住安樂，
【現代漢語翻譯】 現代漢語譯本： 在這閻浮提（Jambudvipa，指我們所居住的這個世界）有一位大王，名叫摩訶波羅婆（Mahāpālarāja），統治著五百個小國。一次，他與群臣外出打獵，國王所乘坐的象慾望熾盛，因為看見馴象師調教大象，於是便發起菩提心，現在已經成為補處菩薩（指彌勒菩薩，將在未來成佛）。 另外，經書中也有末濟跛兔（Śaśajātaka，意為兔本生故事）的因緣，因為立下慈悲的誓願而被稱為慈悲。由於本願力的熏習，見到眾生的苦難便生起慈悲心。之前的《悲華經》中，以拔除痛苦和給予快樂來解釋，所以圓滿的拔苦和給予快樂並沒有本質上的區別（等等）。「等等」指的是，從教法的根本和示現的跡象來觀察內心，乃至從示現的跡象發起大眾。 解釋『導師』一詞時，運用了四悉檀（catuḥ-siddhānta，四種成就），導師是舍婆提國（Śrāvastī，古印度城市）的人，是白衣居士（在家修行的佛教徒），『令入正道』解釋了『導』字的含義，『不求恩報』解釋了導師的德行，因為沒有私心雜念才能勝任導師的職位。 在列舉具名之外只列出數字的情況時，因緣觀等等都和前面的意思一樣，只是名字不能全部陳述，所以只標出大概的數字。總而言之，只要是國內舊有的很多有知識的人，就先列出來，這樣證信就容易。一代教法中諸位大菩薩宿世的因緣得到授記，大多在《悲華經》第二卷中。經中說：『有一位菩薩名叫寂意，對佛說：諸佛都有清凈的佛土，如來為什麼選擇這片污穢的土地？佛說：因為本願的緣故。我在過去恒河沙阿僧祇劫（gaṅgā-nadī-vālukā-asaṃkhyeya-kalpa，極長的時間單位）之前，世界名叫刪提嵐，劫名叫善，輪王名叫無諍念，統治著四天下（catasro dvīpāḥ，指整個世界），國王有一千個兒子。有一位大臣，名叫寶海梵志，只有一個兒子，具有三十二相（dvātriṃśadvaralakṣaṇa，佛的三十二種殊勝的身體特徵）和八十種好（aśītyanuvyañjana，佛的八十種較小的身體特徵），經常有諸天前來供養，國家為他取名為寶藏，出家成道后也名叫寶藏，說法度化的人數無量。國王的千個兒子各自供養了三個月，過了三個月后想要為他們授記，先進入三昧（samādhi，禪定）顯現十方佛土，聚集諸位菩薩，先給寶海授記。十方世界被寶海教化的人，一時都成佛。然後給輪王的千個兒子授記，給第一個兒子授記說，你觀察六道（ṣaḍ-gatī，眾生輪迴的六個去處）眾生，生起大悲心，斷除各種煩惱，讓他們安住在安樂之中，』
【English Translation】 English version: In this Jambudvipa (Jambudvīpa, referring to the world we live in), there is a great king named Mahāpālarāja, who rules over five hundred small kingdoms. Once, he went hunting with his ministers, and the elephant the king was riding became intensely lustful. Upon seeing the elephant trainer training the elephants, he then generated the Bodhi mind and is now a Bodhisattva in the position of replacement (referring to Maitreya Bodhisattva, who will become a Buddha in the future). Furthermore, there is also the cause and condition of the Śaśajātaka (meaning the Rabbit Birth Story) in the scriptures, who is called 'Compassionate' because of making vows of compassion. Due to the熏習 (xūnxí, influence) of his original vows, he generates compassion upon seeing the suffering of sentient beings. In the previous Karunikapundarika Sutra, it is explained by removing suffering and giving happiness, so the complete removal of suffering and giving happiness are not essentially different (etc.). 'Etc.' refers to observing the mind from the root and manifested traces of the teachings, and even from the manifested traces, initiating the assembly. When explaining the term 'guide', the four siddhantas (catuḥ-siddhānta, four kinds of accomplishments) are used. The guide is a person from Śrāvastī (an ancient Indian city), a lay Buddhist (a Buddhist practitioner who is not a monk or nun). 'Leading into the right path' explains the meaning of the word 'guide', and 'not seeking gratitude' explains the virtue of the teacher. Only by being selfless can one be qualified for the position of a teacher. When listing only numbers besides the full names, the causes and conditions, contemplation, etc., are the same as the previous meaning, but the names cannot all be fully stated, so only the approximate numbers are marked. In general, those who are old acquaintances with much knowledge in the country are listed first, making it easier to verify. The predestined conditions of the great Bodhisattvas in the teachings of a generation who received predictions are mostly found in the second volume of the Karunikapundarika Sutra. The sutra says: 'There is a Bodhisattva named Silent Intent, who said to the Buddha: All Buddhas have pure lands, why does the Tathagata (Tathāgata, meaning 'one who has thus gone' or 'one who has thus come', an epithet of the Buddha) choose this impure land? The Buddha said: Because of my original vows. In the past, countless kalpas (kalpa, an extremely long period of time) ago, the world was called Shantilan, the kalpa was called Good, and the Wheel-Turning King was called No-Contention-Thought, ruling over the four continents (catasro dvīpāḥ, referring to the entire world). The king had a thousand sons. There was a minister named Treasure Sea Brahmin, who had only one son, possessing the thirty-two marks (dvātriṃśadvaralakṣaṇa, the thirty-two auspicious physical characteristics of a Buddha) and eighty minor marks (aśītyanuvyañjana, the eighty minor physical characteristics of a Buddha), and the devas (deva, gods or deities) often came to make offerings. The country named him Treasure Store, and after leaving home and attaining enlightenment, he was also named Treasure Store, and the number of people he taught and transformed was immeasurable. The thousand sons of the king each made offerings for three months. After three months, they wanted to receive predictions, so they first entered samadhi (samādhi, meditative absorption) and manifested the Buddha lands of the ten directions, gathering all the Bodhisattvas, and first gave the prediction to Treasure Sea. Those in the worlds of the ten directions who were taught by Treasure Sea all became Buddhas at the same time. Then, the thousand sons of the Wheel-Turning King were given predictions, and the first son was given the prediction, saying, 'You observe the sentient beings in the six realms (ṣaḍ-gatī, the six realms of rebirth), generate great compassion, cut off all afflictions, and let them dwell in peace and happiness,'
今當字汝為觀世音，阿彌陀佛般涅槃后，二恒阿僧祇劫于夜初分正法滅時，于夜後分其土轉名一切珍寶之所成就所有莊嚴勝安樂界，於一念頃便成正覺，號一切功德山王，壽九十六億那由他百千萬億劫。第二太子名大勢志(如疏)，第三名文殊(如疏)，第四名普賢，在東方十恒沙世界微塵世界，名不瞬，乃至第九名阿閦，如是次第授千太子。中有愿取五濁成佛者，以大悲故其土名娑婆。何以故？是諸眾生忍於三毒及諸煩惱，能忍斯惡故名忍土。是千人中唯除一人，余並於賢劫而得成佛。」
法華文句卷第二(中)
法華文句記卷第二(下)
唐天臺沙門湛然述
次「列雜眾者」，「舊云凡」等者，如八龍多是八地菩薩，乃至華嚴中並得不思議解脫，此中有道者，如阇王所將豈獨俗眾。「五道」者，無地獄，即乘戒俱緩。「二界」者，無無色，即戒急乘緩。「八番」者，欲天、色天、龍、干、緊、修、迦、人，具如下列。「方等列地獄」者，具如《釋簽》第四戒緩乘急。「中陰化無色」者，《中陰上卷．分身品》，定化王菩薩白佛言：快說斯義，曉了眾生聞法易悟。復有難悟者，或在有對，或在無對，或可見，或不可見。前有對有可見、不可見故，可見有對如前，不可見有對如臭毛鬼所至聞
【現代漢語翻譯】 現代漢語譯本：現在我將為你命名為觀世音（Avalokiteśvara，菩薩名）。阿彌陀佛（Amitābha，佛名）般涅槃（Parinirvana，圓寂）后，在二恒河沙阿僧祇劫（asamkhya kalpas，無數大劫）后的夜晚初分，正法（Dharma，佛法）滅盡之時，在夜晚後分，他的國土將轉名為一切珍寶所成就，所有莊嚴殊勝安樂的境界。在一念之間便成就正覺（Enlightenment，覺悟），名號為一切功德山王（Sarva-gunameru-raja），壽命長達九十六億那由他百千萬億劫。第二位太子名為大勢至（Mahāsthāmaprāpta，菩薩名），第三位名為文殊（Manjusri，菩薩名），第四位名為普賢（Samantabhadra，菩薩名），在東方十恒河沙世界微塵數的世界，名為不瞬（Animisha），乃至第九位名為阿閦（Akshobhya，佛名），如此依次為一千位太子授記。其中有發願在五濁惡世（five turbidities）成佛者，因為大悲心的緣故，他的國土名為娑婆（Sahā，意為堪忍）。為什麼呢？因為這些眾生能夠忍受貪嗔癡三毒（three poisons）以及各種煩惱，能夠忍受這種惡劣的環境，所以名為忍土。這一千人中唯獨一人除外，其餘都在賢劫（Bhadrakalpa，現在這個賢劫）中得成佛果。
出自《法華文句》卷第二(中) 《法華文句記》卷第二(下) 唐代天臺宗沙門湛然 述
接下來是『列雜眾者』，『舊云凡』等，例如八龍（Nāga，天龍八部之一）大多是八地菩薩，乃至《華嚴經》中都得到不可思議解脫，這裡面有得道者，例如阿阇世王（Ajatasattu）所帶領的難道僅僅是世俗之人嗎？『五道』中沒有地獄道，說明乘戒都比較鬆緩。『二界』中沒有無色界，說明戒律嚴格而大乘教義鬆緩。『八番』指的是欲界天、色界天、龍、乾闥婆（Gandharva，天龍八部之一）、緊那羅（Kinnara，天龍八部之一）、阿修羅（Asura，天龍八部之一）、迦樓羅（Garuda，天龍八部之一）、人，具體如下所列。『方等列地獄』，具體如《釋簽》第四所說，戒律鬆緩而大乘教義嚴格。『中陰化無色』，《中陰上卷．分身品》中，定化王菩薩（Samadhiraja Bodhisattva）對佛說：請您快點宣說這個道理，讓眾生容易明白佛法。還有難以領悟的眾生，或者在有對之境，或者在無對之境，或者可見，或者不可見。前面說的有對之境有可見和不可見，可見的有對之境如前所述，不可見的有對之境如臭毛鬼所去的地方。
【English Translation】 English version: Now I shall name you Avalokiteshvara (Guānshìyīn, name of a Bodhisattva). After Amitābha (Āmítuófó, name of a Buddha) enters Parinirvana (Bānnièpán, complete Nirvana), at the beginning of the night after two Ganges sands asamkhya kalpas (hénghéshā āsēngqí jié, countless great kalpas), when the Proper Dharma (zhèngfǎ, Dharma) is extinguished, in the latter part of the night, his land will be transformed into a realm accomplished with all precious treasures, a realm of all adornments, supreme peace, and happiness. In a single thought, he will attain perfect Enlightenment (zhèngjué, Enlightenment), and his name will be Sarva-gunameru-raja (Yīqiè Gōngdé Shānwáng), with a lifespan of ninety-six billion nayuta hundreds of millions of kalpas. The second prince is named Mahāsthāmaprāpta (Dàshìzhì, name of a Bodhisattva), the third is named Manjusri (Wénshū, name of a Bodhisattva), the fourth is named Samantabhadra (Pǔxián, name of a Bodhisattva), in the dust-mote worlds of ten Ganges sands worlds in the east, named Animisha (Bùshùn), and so on until the ninth is named Akshobhya (Āchù, name of a Buddha), thus successively bestowing predictions upon the thousand princes. Among them, there are those who vow to attain Buddhahood in the five turbidities (wǔzhuó) world, and because of great compassion, his land is named Sahā (Suōpó, meaning 'able to be endured'). Why? Because these beings can endure the three poisons (sāndú) of greed, hatred, and ignorance, and all kinds of afflictions, and can endure this evil environment, therefore it is named the Land of Endurance. Among these thousand people, only one is excluded, and the rest will attain Buddhahood in the Bhadrakalpa (xiánjié, the current fortunate kalpa).'
From the 'Annotations on the Lotus Sutra', Volume 2 (Middle) 'Notes on the Annotations on the Lotus Sutra', Volume 2 (Bottom) Composed by the Tang Dynasty Tiantai Monk Zhanran
Next is 'listing the miscellaneous assembly', 'the old explanation says ordinary', etc., such as the eight Nāgas (lóng, one of the eight classes of deities and demigods) are mostly eighth-ground Bodhisattvas, and even in the Avatamsaka Sutra, they attain inconceivable liberation. Among these are those who have attained the Way, such as those led by King Ajatasattu (Āshéshìwáng), are they only worldly people? Among the 'five paths', there is no hell realm, indicating that both the precepts and the Mahayana teachings are relaxed. Among the 'two realms', there is no formless realm, indicating that the precepts are strict but the Mahayana teachings are relaxed. The 'eight categories' refer to the desire heavens, form heavens, Nāgas, Gandharvas (qiántànpó, one of the eight classes of deities and demigods), Kinnaras (jǐnnàluó, one of the eight classes of deities and demigods), Asuras (āxiūluó, one of the eight classes of deities and demigods), Garudas (jiālóuluó, one of the eight classes of deities and demigods), and humans, as listed below. 'The Vaipulya Sutras list hells', as detailed in the fourth section of the 'Commentary on the釋簽', where the precepts are relaxed but the Mahayana teachings are strict. 'Transformation in the intermediate state into the formless realm', in the 'Chapter on Emanations' of the 'Upper Volume on the Intermediate State', Samadhiraja Bodhisattva (Dìnghuàwáng Púsà) said to the Buddha: Please quickly explain this meaning, so that sentient beings can easily understand the Dharma. There are also sentient beings who are difficult to understand, either in the realm of opposition, or in the realm of non-opposition, either visible, or invisible. The aforementioned realm of opposition has both visible and invisible aspects. The visible realm of opposition is as previously described, and the invisible realm of opposition is like the place where the foul-haired ghosts go.
氣，不可見無對即余鬼神，或在有色，或在無色，或在非有想非無想，有色即欲色二界，無色即下三空處。雖復難化，佛或至彼或攝到此。此經無者或略等耳，故云「不可一例」。又準乘戒細論，具如《凈名疏》。「舊云人是土主」者，意指八番中阇王眾也。今亦不用，故引《無量義》破之。豈有鬼神等必須外客耶？言「未詳」者，雖望《無量義》人不必在後，或恐有意。「鬼神重出」者，即緊、干、修。「機雜」者，亦應更云諸機不同，析與體雜、偏與圓雜(云云)。「此是約教釋」者，二乘即兩教二乘，菩薩即三教菩薩，三教皆有出假智故，佛道既云一攝一切唯得是圓，二乘菩薩並是從初，佛道即是元初修圓者，不從漸來。
三十三天及三光四天王者，《俱舍》云：「妙高層有四，相去各十千，旁出十六千，八四二千量，堅首及持鬘，恒憍大王眾，如次居四級，亦住餘七山，妙高頂八萬，三十三天居，四角有四峰，金剛首所住，中宮名善現，周萬逾繕那，外四苑莊嚴，眾車粗雜喜。」若作四悉者，住處得名世界，能施為人，思義對治，天主第一義。約教者，《阿含》證三藏，《般若》證通。別圓者，《華嚴經》帝釋在第二地，故知兩教並得首楞嚴定明矣。「過賢劫」等者，具如《般若》。「云云」者，得記
【現代漢語翻譯】 現代漢語譯本：氣，是不可見的，沒有相對的就是其餘的鬼神，他們或者存在於有色界，或者存在於無色界，或者存在於非有想非無想處。有色界即欲界和色界這兩個界，無色界即下方的三個空處。雖然他們難以教化，佛陀或者去到那裡，或者把他們攝引到這裡。這部經中沒有提到的，或許是省略等等，所以說『不可一例』。又根據乘戒仔細討論，具體內容如《凈名疏》中所述。「舊說人是土主」指的是八番中的阇（shé）王眾。現在也不採用這種說法，所以引用《無量義經》來駁斥它。難道鬼神等必須是外來的客人嗎？說『未詳』，雖然希望《無量義經》中人不必在後，或許另有用意。「鬼神重出」指的是緊那羅（kinnara）、乾闥婆（gandharva）、阿修羅（asura）。「機雜」也應該改為諸機不同，析法與體法混雜、偏法與圓法混雜（等等）。「這是約教釋」指的是，二乘（聲聞乘和緣覺乘）即兩教的二乘，菩薩即三教的菩薩，三教都有出假智的緣故。佛道既然說一攝一切，只能是圓教，二乘和菩薩都是從最初開始，佛道就是最初就修圓教的人，不是從漸教而來。 三十三天（Trāyastriṃśa）以及三光四天王者，《俱舍論》（Abhidharmakośa）中說：『妙高山（Mount Meru）有四層，每層相距各十千由旬（yojana），旁邊伸出十六千由旬，八千、四千、二千由旬的量，堅首天（Vajrapāṇi）和持鬘天（Mālādhara），恒憍天（Nityotkata）和大王眾天（Mahārāja），依次居住在四個等級，也住在其餘的七座山中，妙高山頂八萬由旬，三十三天居住，四個角有四個峰，金剛首（Vajrapāṇi）所居住，中間的宮殿名為善現（Sudarsana），周圍一萬由旬，外面有四個苑林莊嚴，眾車苑（Citraratha）、粗惡苑（Pāruṣyaka）、雜林苑（Miśraka）、喜林苑（Nandana）。』如果從四悉檀（catuḥ-siddhānta）來說，住處得名世界悉檀（lokasiddhānta），能施是為人悉檀（puruṣasiddhānta），思義是對治悉檀（pratipakṣasiddhānta），天主是第一義悉檀（paramārthasiddhānta）。從教義來說，《阿含經》（Āgama）證明三藏（Tripiṭaka），《般若經》（Prajñāpāramitā Sūtra）證明通教。從別教和圓教來說，《華嚴經》（Avataṃsaka Sūtra）中帝釋天（Indra）在第二地，因此知道兩教都得到首楞嚴定（Śūraṅgama Samādhi）是很明顯的。「過賢劫」等等，具體內容如《般若經》。「云云」指的是，得記（vyākaraṇa）
【English Translation】 English version: Qi (vital energy), is invisible, without opposition it refers to the remaining ghosts and spirits, who may exist in the realm of form (rūpadhātu), or in the realm of formlessness (arūpadhātu), or in the realm of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana). The realm of form includes the desire realm (kāmadhātu) and the form realm, while the realm of formlessness includes the three lower empty abodes. Although they are difficult to transform, the Buddha either goes there or brings them here. What is not mentioned in this sutra may be omissions, hence the saying 'cannot be generalized'. Furthermore, according to the detailed discussion of the precepts of the vehicle, the specifics are as described in the 'Vimalakīrti Nirdeśa Sūtra Commentary'. 'The old saying that humans are the masters of the land' refers to the Jha (śé) king assembly among the eight barbarian tribes. This view is no longer used, so the 'Infinite Meaning Sutra' (Amitārtha Sūtra) is cited to refute it. Must ghosts and spirits necessarily be external guests? Saying 'not detailed' (wèi xiáng), although hoping that in the 'Infinite Meaning Sutra' humans need not be behind, perhaps there is another intention. 'Ghosts and spirits repeated' refers to kinnaras (kinnara), gandharvas (gandharva), and asuras (asura). 'Mixed capacities' (jī zá) should also be changed to different capacities, the analytical and the substantial mixed, the partial and the complete mixed (etc.). 'This is explained according to the teachings' refers to the two vehicles (śrāvakayāna and pratyekabuddhayāna) being the two vehicles of the two teachings, bodhisattvas being the bodhisattvas of the three teachings, because the three teachings all have the wisdom of emerging from emptiness. Since the Buddha path says one encompasses all, it can only be the perfect teaching, the two vehicles and bodhisattvas all start from the beginning, the Buddha path is those who initially cultivate the perfect teaching, not coming from the gradual teaching. The Thirty-three Heavens (Trāyastriṃśa) and the Three Lights and Four Heavenly Kings, the 'Abhidharmakośa' says: 'Mount Meru (Mount Meru) has four layers, each ten thousand yojanas (yojana) apart, extending sixteen thousand yojanas to the side, with quantities of eight thousand, four thousand, and two thousand yojanas, Vajrapāṇi (Vajrapāṇi) and Mālādhara (Mālādhara), Nityotkata (Nityotkata) and the Great King Assembly (Mahārāja), reside in the four levels in order, also residing in the remaining seven mountains, the top of Mount Meru is eighty thousand yojanas, the Thirty-three Heavens reside, the four corners have four peaks, where Vajrapāṇi (Vajrapāṇi) resides, the central palace is named Sudarsana (Sudarsana), with a circumference of ten thousand yojanas, outside are adorned with four gardens, Citraratha (Citraratha), Pāruṣyaka (Pāruṣyaka), Miśraka (Miśraka), and Nandana (Nandana).' If considering the four siddhāntas (catuḥ-siddhānta), the dwelling place is named the world siddhānta (lokasiddhānta), the ability to give is the individual siddhānta (puruṣasiddhānta), contemplation is the remedial siddhānta (pratipakṣasiddhānta), and the lord of the heavens is the ultimate meaning siddhānta (paramārthasiddhānta). In terms of doctrine, the 'Agama Sutras' (Āgama) prove the three baskets (Tripiṭaka), the 'Prajñāpāramitā Sutra' (Prajñāpāramitā Sūtra) proves the common teaching. In terms of the distinct and perfect teachings, in the 'Avataṃsaka Sutra' (Avataṃsaka Sūtra), Indra (Indra) is in the second ground, therefore it is clear that both teachings attain the Śūraṅgama Samādhi (Śūraṅgama Samādhi). 'Passing through virtuous kalpas' etc., the specifics are as in the 'Prajñāpāramitā Sutra'. 'Etc.' refers to, prediction (vyākaraṇa).
義當三教菩薩。本跡中雲「共服甘露」者，《大經》第六〈四依品〉云：「如三十三天有妙甘露不死之藥」，譬初住已上理同也。「名月」等，本跡並出《正法華》，本必有教。「觀解意」者，三諦即第一義天，諦即是境，境生於智，智如子也。「云云」者，境別智別生子不同。「居四寶山」者，只是須彌，《正法念》云：「四級各有十住處」，具如《玄》文。「廣二十四萬里」者，未知所出，若《俱舍》，依妙高半腹而住，有四級，頌云：「旁出十六千，八四二千量」，向上一一各半減故。
「東提頭」等者，名在《金光明》第二〈四天王品〉，爾時提頭賴吒天王，毗留勒叉天王，毗留博叉天王，毗沙門天王，始自東方終於北方。第三〈鬼神品〉列二十八部。「不令」等者，跡防四樹，四樹既表於四德；以跡表本，本護四德雙樹，雖復四枯四榮，然非枯非榮之理，亦不出于常樂我凈，故護八樹是護四德。護四德者有其二義：一者不許偏取，偏取成邪；二者不許全取，全取成執。須知其理謂非枯榮。今言「枝葉」者，以一德中皆具四德，若偏取一名不知具德，名取枝葉等，故外教中並有其名，是故文云「枝幹喻常」等，正顯一德各具四德。「護八愛見」者，一一諦下各一愛見，四種四諦各隨其教除其愛見，故四
【現代漢語翻譯】 現代漢語譯本： 義當三教菩薩。本跡論中說的『共服甘露』，出自《大經》（《無量壽經》）第六品《四依品》，其中說：『如同三十三天有美妙的甘露不死之藥』，比喻初住位以上的菩薩，其理相同。『名月』等，本跡論都出自《正法華經》，根本上必定有教義依據。『觀解意』，三諦即是第一義天，諦即是境，境生於智，智如同兒子。『云云』，境不同，智不同，所生的兒子也不同。『居四寶山』，指的就是須彌山，《正法念處經》說：『四級各有十住處』，詳細內容見《玄義》的解釋。『廣二十四萬里』，不知道出自哪裡，如果是《俱舍論》，則是依據妙高山半山腰而住，有四級，頌文說：『旁出十六千，八四二千量』，向上每一級都減半。 『東提頭』等，這些名稱出自《金光明經》第二品《四天王品》，當時提頭賴吒天王（Dhṛtarāṣṭra，持國天王），毗留勒叉天王（Virūḍhaka，增長天王），毗留博叉天王（Virūpākṣa，廣目天王），毗沙門天王（Vaiśravaṇa，多聞天王），從東方開始到北方結束。第三品《鬼神品》列出了二十八部。『不令』等，跡象上防止四樹，四樹象徵著四德；以跡象來顯示根本，根本上守護具有四德的雙樹，即使四枯四榮，但非枯非榮的道理，也離不開常樂我凈四德，所以守護八樹就是守護四德。守護四德有兩種含義：一是不能偏頗地選取，偏頗地選取就會成為邪見；二是不能全部選取，全部選取就會成為執著。要知道其中的道理，即非枯非榮。現在說『枝葉』，是因為一德中都具備四德，如果偏頗地選取一個名稱，不知道具備四德，就好像選取枝葉等，所以外道中也有這些名稱，因此經文說『枝幹比喻常』等，正是顯示一德各自具備四德。『護八愛見』，每一個諦下都有一種愛見，四種四諦各自根據其教義去除其愛見，所以是四種。
【English Translation】 English version: The meaning corresponds to the Bodhisattvas of the Three Teachings. The phrase 'sharing the nectar' in the 'Original and Manifest' (本跡) refers to the sixth chapter, 'Four Supports' (四依品), of the Larger Sutra (大經, i.e., the Infinite Life Sutra), which states, 'Like the Thirty-three Heavens having wonderful nectar, the medicine of immortality,' it is analogous to the principle being the same for those above the initial Abode (初住). 'Bright Moon' (名月) and others, both the 'Original and Manifest' appear in the Right Dharma Lotus Sutra (正法華), and there must be doctrinal basis in the root. 'Understanding the meaning of contemplation' (觀解意) means the Three Truths (三諦) are the First Principle Heaven (第一義天), Truth (諦) is the object (境), the object gives rise to wisdom (智), and wisdom is like a child. 'Etc.' (云云) means that different objects and different wisdoms give rise to different children. 'Residing on the Four Treasure Mountains' (居四寶山) refers only to Mount Sumeru (須彌), the Right Mindfulness Sutra (正法念) says, 'Each of the four levels has ten abodes,' as detailed in the Profound Meaning (玄) text. 'Twenty-four hundred thousand miles wide' (廣二十四萬里), the source is unknown. If it is the Abhidharma-kośa (俱舍), it is based on residing halfway up Mount Sumeru, with four levels, the verse says, 'Extending sideways sixteen thousand, eight, four, two thousand in measure,' each level decreasing by half upwards. 'Eastern Dhṛtarāṣṭra' (東提頭) and others, these names appear in the second chapter, 'Four Heavenly Kings' (四天王品), of the Golden Light Sutra (金光明經), at that time Dhṛtarāṣṭra (提頭賴吒) Heavenly King, Virūḍhaka (毗留勒叉) Heavenly King, Virūpākṣa (毗留博叉) Heavenly King, Vaiśravaṇa (毗沙門) Heavenly King, starting from the East and ending in the North. The third chapter, 'Gods and Spirits' (鬼神品), lists twenty-eight divisions. 'Not allowing' (不令) and others, in manifestation, it prevents the four trees, the four trees represent the Four Virtues (四德); using manifestation to represent the root, the root protects the twin trees with the Four Virtues, even though there are four withered and four flourishing, the principle of neither withered nor flourishing does not depart from the Four Virtues of permanence, bliss, self, and purity (常樂我凈), therefore protecting the eight trees is protecting the Four Virtues. Protecting the Four Virtues has two meanings: one is not to allow biased selection, biased selection becomes heresy; two is not to allow complete selection, complete selection becomes attachment. One must know the principle, which is neither withered nor flourishing. Now saying 'branches and leaves' (枝葉) is because each virtue contains all four virtues, if one biasedly selects one name and does not know the complete virtues, it is like selecting branches and leaves, so external teachings also have these names, therefore the text says 'branches and trunks are metaphors for permanence' (枝幹喻常) etc., precisely showing that each virtue possesses all four virtues. 'Protecting the eight attachments and views' (護八愛見), under each Truth (諦) there is one attachment and view, the four kinds of Four Truths (四諦) each remove their attachments and views according to their teachings, therefore there are four.
王各領不令腦人，如各護見愛不令取境。若從后說，「王」即王三昧也。當教教主亦可皆王，各破愛見。「他化五欲」下「云云」者，應具明欲天身量壽命。《俱舍》云：「贍部洲人量，三肘半四肘，東西北洲人，倍倍增如次，欲天俱盧舍，四分一一增，色天逾繕那，初四增半半，此上增倍倍，唯無雲減三，人間五十年，下天一晝夜，承斯壽五百，上五倍倍增，色無晝夜殊，劫數等身量，無色初二萬，後後二二增，少光上下天，大全半為劫。」若論高下於一一天，如去下量去上亦然。《別譯阿含》第六，廣明諸梵來下，第八、第十一廣明諸天贊佛，諸天若來並同人形，第四云：「梵王來禮佛，佛入火光三昧，不能得前，因往瞿伽離門喚之。瞿伽離問：誰喚？答：梵王。又問：佛記汝得阿那含耶？答：如是。又問：阿那含名為不來，汝何以來？梵王言：如是之人不應與語。」故知一同人法，還有違情而誡伽離。「例有教門」等者，既為一代請法輪主，請大則大，請小則小。本跡者，本住清凈一實妙境，觀除惑穢並得名凈。又文中從釋諸天來唯帝釋具四釋，三光、四王、自在等色天，雖有因緣並闕約教者，然諸天常隨世尊處處聞法，亦應隨諸教味以判淺深及開顯等，如引身子得記之流，但弘教事薄舉例而已。故八龍下多然
【現代漢語翻譯】 現代漢語譯本 王（指國王，也指自在之王）不命令腦人（指有煩惱的人），如同各自守護自己的見解和愛慾，不讓它們攀緣外境。如果從後文解釋，這裡的『王』就是王三昧（一種禪定狀態）。當教的教主也可以稱為王，各自破除愛見（愛慾和錯誤的見解）。『他化五欲』下的『云云』，應該詳細說明欲界天的身量和壽命。《俱舍論》中說：『贍部洲（我們所居住的這個世界）的人的身量，三肘半到四肘。東西南北四個洲的人，身量依次加倍增長。欲界天的身量是俱盧舍（一種長度單位），每一層天增加四分之一。色界天的身量是逾繕那（另一種長度單位），最初四層天增加一半。此後的天，身量加倍增長，只有無雲天減少三分之一。人間五十年，是下層天的一晝夜，他們的壽命是五百年，上面的天壽命依次增加五倍。色界天沒有晝夜的區別，劫數（極長的時間單位）和身量相等。無色界天最初是二萬劫，之後依次增加二萬劫。少光天上下兩層天，大全天的一半為一個劫。』如果討論每一層天的高低，從下往上推算也是如此。《別譯阿含經》第六卷，詳細說明了諸梵天降臨的情況，第八卷、第十一卷詳細說明了諸天讚歎佛陀的情況。諸天如果降臨，都和人的形狀相同。第四卷說：『梵王來禮拜佛陀，佛陀進入火光三昧，梵王無法靠近，因此前往瞿伽離（人名）的住所呼喚他。瞿伽離問：誰在呼喚？回答：梵王。又問：佛陀授記你證得阿那含（不還果）了嗎？回答：是的。又問：阿那含的意思是不再返回欲界，你為什麼還來？梵王說：不應該和這樣的人說話。』因此可知，即使是相同的人法，也有違背情理而告誡瞿伽離的情況。『例有教門』等，既然是為一代人請轉法輪的主，請大的就大，請小的就小。本跡，本是指安住于清凈一實的妙境，觀照去除迷惑污穢，就可以稱為凈。另外，文中從解釋諸天來朝拜佛陀，只有帝釋天（忉利天主）有四種解釋，三光天、四王天、自在天等色界天，雖然有因緣，但缺少關於教義的解釋。然而，諸天常常跟隨世尊，處處聽聞佛法，也應該隨著各種教義的味道來判斷淺深以及開顯等，如同引導舍利弗（佛陀的十大弟子之一）得到授記一樣，只是弘揚教法的事情，簡單舉例而已。所以八龍（八大龍王）之下有很多。
【English Translation】 English version The King (referring to a sovereign, also the King of Freedom) does not command those with afflictions (referring to beings with defilements), just as each person guards their own views and desires, preventing them from clinging to external objects. If explained from the later text, the 'King' here is the King Samadhi (a state of meditative absorption). The masters of the present teachings can also be called Kings, each breaking through attachments and wrong views. The 'etc.' under 'Other-transformed Five Desires' should detail the body size and lifespan of the desire realm heavens. The Abhidharmakośa states: 'The measure of people in Jambudvipa (the world we inhabit) is three and a half to four cubits. The people of the four continents to the east, west, north, increase in size successively. The size of the desire realm heavens is a krosha (a unit of length), each heaven increasing by a quarter. The size of the form realm heavens is a yojana (another unit of length), the first four heavens increasing by half. The heavens after this increase in size by multiples, only the Cloudless Heaven decreases by one-third. Fifty human years are one day and night in the lower heavens, their lifespan is five hundred years, the heavens above increase in lifespan by multiples of five. The form realm heavens have no distinction between day and night, the kalpas (extremely long units of time) are equal to their body size. The formless realm heavens initially have twenty thousand kalpas, then increase by twenty thousand kalpas successively. The heavens above and below the Lightless Heaven, half of the All-Complete Heaven is one kalpa.' If discussing the height of each heaven, calculating upwards from the bottom is also the same. The sixth volume of the Separate Translation of the Agamas details the descent of the Brahma heavens, the eighth and eleventh volumes detail the praises of the Buddhas by the heavens. If the heavens descend, they all have the same form as humans. The fourth volume says: 'The Brahma King came to prostrate before the Buddha, the Buddha entered the Fire Light Samadhi, the Brahma King could not approach, therefore he went to the residence of Goggali (a person's name) to call him. Goggali asked: Who is calling? The reply: The Brahma King. He further asked: Has the Buddha predicted that you will attain Anagami (Non-Returner)? The reply: Yes. He further asked: The meaning of Anagami is no longer returning to the desire realm, why have you come? The Brahma King said: One should not speak with such a person.' Therefore, it can be known that even with the same human Dharma, there are situations where one goes against reason and admonishes Goggali. 'Examples of teachings' etc., since it is the master who requests the turning of the Dharma wheel for a generation, if the request is large, it is large, if the request is small, it is small. The original and the trace, the original refers to abiding in the pure, one-reality wonderful realm, contemplating and removing delusion and defilement, can be called pure. In addition, in the text explaining the arrival of the heavens to pay homage to the Buddha, only Sakra (Lord of the Trayastrimsa Heaven) has four explanations, the Three Lights Heaven, the Four Heavenly Kings Heaven, the Free Heaven, and other form realm heavens, although there are causes and conditions, lack explanations regarding the teachings. However, the heavens often follow the World Honored One, hearing the Dharma everywhere, and should also judge the shallowness and depth and the opening and revealing according to the taste of various teachings, just like guiding Sariputra (one of the Buddha's ten great disciples) to receive prediction, it is only a simple example of propagating the Dharma. Therefore, there are many below the Eight Dragons (Eight Great Dragon Kings).
，唯緊有教，以義便耳。「無量法門」下「云云」者，從多頭故，且以假觀為首，即是一假一切假。若通說者，一空一切空、一中一切中亦多頭也。
「長阿含」等者，彼經具明池出四大河，如《疏》。「阿」者無、「耨達」者患，無彼三患故也。「本住法華三昧」者，實道所證一切皆名法華三昧，今且以華釋華耳。「四緊」者，《雜心》云：「是畜生道攝，緊那一角，乾闥無角，身相略同。」今言「奏四教」等者，既歷五味皆有緊等，當知所奏亦偏圓別，來至今經獨顯實諦。如《大樹緊那羅經》中，大樹緊那羅王與無量緊及無量干、無量諸天，奏八萬四千凈妙樂音，來至佛所，絃歌一動聲震大千，須彌山王踴沒低昂，一切聲聞皆從座起猶如舞戲。天冠菩薩問迦葉言：少欲知足頭陀第一，乃於今日猶如小兒。迦葉答言：非本心也。故知彼經屬方等部以大斥小，緊那奏於別圓之樂，故使聲聞不能自安，故至法華理合純妙。「十寶山」者，《華嚴》具列，已如《止觀》第五記。若《俱舍》中先列七山，並妙高八。《論》云：「蘇迷盧處中次逾健達羅等，于大洲等外有鐵輪圍山，前七金所成，蘇迷盧四寶，並雪香山合十山也。」既云爲天奏樂，天亦諸機不同。「歌詠十力」者，既云不起滅定，即初住已上也。故跡中弦
【現代漢語翻譯】 現代漢語譯本：只有緊那羅的教化，才適合用義理來方便理解。『無量法門』下文的『云云』，是因為從多個角度出發，暫且以假觀為首，即一個假觀涵蓋一切假觀。如果通盤來說，一空一切空、一中一切中也是從多個角度出發。 『長阿含』等經典，詳細說明了池水流出四大河流，如《疏》所說。『阿』是無的意思，『耨達』是患的意思，因為沒有那三種憂患。所謂『本住法華三昧』，是說實道所證悟的一切都可以稱為法華三昧，現在姑且用華來解釋華。『四緊』，《雜心》中說：『屬於畜生道所攝，緊那羅有一角，乾闥婆沒有角，身相大致相同。』現在說『奏四教』等，既然經歷了五味，都有緊那羅等，應當知道他們所演奏的音樂也有偏圓之別，來到《法華經》才單獨顯現實諦。如《大樹緊那羅經》中，大樹緊那羅王與無量緊那羅及無量乾闥婆、無量諸天，演奏八萬四千種清凈美妙的樂音，來到佛所，絃歌一動，聲音震動大千世界，須彌山王也隨之踴沒低昂，一切聲聞都從座位上站起來，好像在跳舞嬉戲。天冠菩薩問迦葉說：您是少欲知足、頭陀第一的人，今天怎麼像個小孩子一樣？迦葉回答說：這不是我的本心。』由此可知，那部經屬於方等部，以大乘來貶斥小乘，緊那羅演奏的是別教和圓教的音樂，所以使聲聞不能自安，所以來到《法華經》才應該純粹美妙。『十寶山』，《華嚴經》中有詳細列舉，已經像《止觀》第五卷所記載的那樣。如果按照《俱舍論》中所列，先列出七山，加上妙高山共八座。《論》中說：『蘇迷盧山位於中央，其次是逾健達羅等山，在大洲等之外有鐵輪圍山，前面的七座山都是金子所成，蘇迷盧山由四寶構成，加上雪山和香山，合起來是十座山。』既然說是為天人演奏音樂，天人的根器也各有不同。『歌詠十力』，既然說是從不起滅定中發出，那就是初住以上的菩薩才能做到的。所以在跡門中，絃歌。
【English Translation】 English version: Only the teachings of the Kinnaras are suitable for convenient understanding through reasoning. The 'etc.' after 'Immeasurable Dharma Doors' is because it starts from multiple perspectives, and for the time being, takes the provisional contemplation as the head, that is, one provisional contemplation encompasses all provisional contemplations. If speaking generally, one emptiness encompasses all emptiness, one middle encompasses all middles, also starts from multiple perspectives. The 'Dirgha Agama Sutra' and other scriptures, clearly explain that the pond water flows out of the four great rivers, as stated in the commentary. 'A' means without, 'Anavatapta' means suffering, because there are no three sufferings. The so-called 'Originally Dwelling in the Lotus Samadhi' means that everything enlightened by the true path can be called the Lotus Samadhi, now let's just use the lotus to explain the lotus. The 'Four Kinnaras', the Abhidharmasamuccaya says: 'Belongs to the animal realm, the Kinnara has one horn, the Gandharva has no horn, the body appearance is roughly the same.' Now saying 'Playing the Four Teachings' etc., since they have experienced the five flavors, there are Kinnaras etc., it should be known that the music they play also has differences between provisional and perfect, coming to the Lotus Sutra only then does it solely reveal the true reality. As in the Great Tree Kinnara Sutra, the Great Tree Kinnara King and countless Kinnaras and countless Gandharvas, countless devas, played eighty-four thousand kinds of pure and wonderful musical sounds, coming to the Buddha's place, the strings moved and the sound shook the great chiliocosm, Mount Sumeru also rose and fell, all the Shravakas stood up from their seats, as if dancing and playing. The Tianguan Bodhisattva asked Kashyapa: You are a person of few desires and contentment, the first in asceticism, how come you are like a child today? Kashyapa replied: This is not my original intention.' From this it can be known that that sutra belongs to the Vaipulya section, using the Mahayana to belittle the Hinayana, the Kinnara plays the music of the separate and perfect teachings, so it makes the Shravakas unable to feel at ease, so coming to the Lotus Sutra it should be purely wonderful. The 'Ten Treasure Mountains', the Avatamsaka Sutra has a detailed list, already like the fifth volume of Mohe Zhiguan recorded. If according to what is listed in the Abhidharmakosha, first list the seven mountains, plus Mount Sumeru a total of eight. The treatise says: 'Mount Sumeru is located in the center, followed by Yugandhara and other mountains, outside the great continents etc. there is the Iron Encircling Mountain, the previous seven mountains are all made of gold, Mount Sumeru is made of four treasures, plus the Snow Mountain and the Fragrant Mountain, together they are ten mountains.' Since it is said to be playing music for the devas, the faculties of the devas are also different. 'Singing the Ten Powers', since it is said to be emitted from the non-arising and non-ceasing samadhi, then only Bodhisattvas above the initial dwelling can do it. So in the trace gate, the strings and songs.
管亦應歌於四教，各有十力，若《大樹經》中於香山南請佛供養，佛受供已，記其當得作佛，號功德王，理應法身記也。若在初住八相之記，猶在跡中，今經所將不及《大樹經》中多者，以聞實經不易故也。又今經龍王舉八、緊等各四者，有所表故，八擬八正，諸教各有八正故也。緊既四教，大旨可知。餘者俗樂以俗表真，四干對教隨義釋出。「幢」謂緣幢，即竽木也。「倒」謂擲倒等。四修亦云無天者，無天德故，《佛地論》屬天種，《正法念》鬼畜種，大權示現往緣何定？準《阿含》等，四修次第住于海底，各二萬由旬。言「畜天等種」者，並據元祖。「五繫系魔外道」者，具如《止觀》第五記。「五住」者，他解只是界內見思，若爾與四住何別？他云：三界見為見一處住地，欲思為欲愛，色思為色愛，無色思為無色愛，三界無明為無明住地，然依五性宗中以見疑無明等種子為無明住地。今意不爾，五住為二死作因，即以三界通惑為四住，更加別惑為第五住，故別惑中總含內外無知及以障中無明故也。望唯識等但加種子為異耳。「正本」者，《正法華》耳。「水精入身」者，或是有情，或是非情，若是非情義同濕生而兼胎藏，如《阿含經》有女人向火，暖氣入身有孕。父疑責女，乃至達王，王欲罪之。女云：何有
此無道之王欲治無罪之人，請王試驗。王知無罪乃納為妃。具如《止觀》第四記。「色心本凈」者，對跡丑嫉也。本住色凈故般若凈，般若凈即心凈。「此云障持」者，謂能障持，世云常持者無憑。「日蝕」者，若全不許俗有計者，然依歷數亦可預算知之，何耶？以器世間法爾，與人陰陽理合，故人身中五行與天地數合，故虧盈之法須應歷數，豈妨正業耶？言「種種邪說」者，然日月照四天下，四天下亦陰陽不同，不可虧盈則令一切王等盡皆衰耶？水旱災變亦復如是。故知雖一分與陰陽理合，而一分須依眾生業力。故凡諸依土皆順正報，如華藏土必順報佛，及諸菩薩，依正自在，方便亦然。「怖日月時」等者，《大論》十一云：「羅睺欲啖月時，月天子怖疾走訴佛而說偈言：大智精進佛世尊，我今歸命稽首禮，是羅睺羅惱亂我，愿佛憐愍見救護。佛為羅睺而說偈言：月能照暗而清涼，是虛空中大燈明，其色白凈有千光，汝莫吞月疾放去。爾時婆雉見羅睺汗出放月，以偈問曰：汝羅睺羅何故戰慄，猶如病怖不安乃爾。羅睺答曰：我若不放月，頭破作七分，設得生活不安隱，以故我今放此月。」「昔為婆羅門」等者，如《俱舍》云：「欲天俱盧舍四分，一一增至第六天，但一俱盧舍半，既云身長八萬四千由旬，尚可得於色
【現代漢語翻譯】 現代漢語譯本 此無道之王想要治理沒有罪的人，請大王試驗一下。大王知道這個人沒有罪，就應該接納她作為妃子。具體情況就像《止觀》第四卷所記載的那樣。「色心本凈（色法和心識的本體原本就是清凈的）」這句話，是針對那些執著于外在醜陋和嫉妒的人說的。因為色法的本體本來就是清凈的，所以般若（智慧）也是清凈的，般若清凈也就是心識清凈。「此云障持（這裡說的是障持）」這句話，指的是能夠障礙和執持，世俗所說的『常持』是沒有根據的。 「日蝕（日食）」這件事，如果完全不承認世俗有曆法推算，那麼依據曆法也可以預先計算知道日食的發生，這是為什麼呢？因為器世間（我們所居住的這個世界）的規律本來就是這樣的，與人的陰陽之理相合，所以人身體中的五行與天地的數理相合，因此虧缺和盈滿的規律必須符合曆法，這又怎麼會妨礙正業呢？ 說到「種種邪說（各種各樣的錯誤說法）」，然而日月照耀四天下（整個世界），四天下的陰陽情況也各不相同，難道因為日月有虧盈，就要讓所有的國王都衰敗嗎？水旱災害的變化也是如此。所以要知道，雖然有一部分與陰陽之理相合，但還有一部分必須依據眾生的業力。所以凡是所依據的國土都順應正報，比如華藏世界必定順應報身佛（接受果報之佛），以及各位菩薩，依報和正報都是自在的，方便也是如此。 「怖日月時（害怕日月的時候）」等等，《大智度論》第十一卷說：「羅睺（Rāhu，星名，也譯為羅睺羅，傳說中的阿修羅神）想要吞食月亮的時候，月天子（月神）害怕地快速跑去向佛訴說，並且說了偈頌：大智精進佛世尊，我今歸命稽首禮，是羅睺羅惱亂我，愿佛憐愍見救護。佛為羅睺而說偈言：月能照暗而清涼，是虛空中大燈明，其色白凈有千光，汝莫吞月疾放去。當時婆雉（Vācī，人名）看見羅睺汗流浹背地放開了月亮，用偈頌問道：汝羅睺羅何故戰慄，猶如病怖不安乃爾。羅睺答曰：我若不放月，頭破作七分，設得生活不安隱，以故我今放此月。」 「昔為婆羅門（過去是婆羅門）」等等，就像《俱舍論》所說：「欲天（欲界天）的俱盧舍（krośa，長度單位）是四分之一，一一增加到第六天，但只有俱盧舍的一半，既然說身長八萬四千由旬（yojana，長度單位），尚且可以得到色身。
【English Translation】 English version This king without morality wants to govern innocent people, please test him, Your Majesty. If the king knows that the person is innocent, then he should accept her as a consort. The details are as recorded in the fourth volume of 『Zhi Guan』 (止觀). The phrase 『色心本凈 (Śūnyatā of rūpa and citta)』 (the fundamental purity of form and mind) is directed at those who are attached to external ugliness and jealousy. Because the essence of form is originally pure, prajñā (wisdom) is also pure, and the purity of prajñā is the purity of mind. The phrase 『此云障持 (This refers to obstruction and maintenance)』 refers to the ability to obstruct and maintain. The worldly saying of 『constant maintenance』 has no basis. The event of 『日蝕 (solar eclipse)』, if one does not acknowledge that the secular world has calendrical calculations, then according to the calendar, one can predict the occurrence of a solar eclipse. Why is this? Because the laws of the physical world (器世間, qì shìjiān) are inherently so, and they correspond with the principles of yin and yang in humans. Therefore, the five elements in the human body correspond with the numbers of heaven and earth, so the laws of deficiency and fullness must conform to the calendar. How could this hinder proper conduct? Speaking of 『種種邪說 (various wrong views)』, however, the sun and moon illuminate the four continents (四天下, sì tiānxià, the entire world), and the yin and yang conditions of the four continents are also different. Could it be that because the sun and moon have deficiencies and fullness, all the kings will decline? The changes of floods and droughts are also the same. Therefore, one should know that although a part corresponds with the principles of yin and yang, another part must depend on the karma of sentient beings. Therefore, all the lands that are relied upon accord with the proper reward, such as the Hua-zang World (華藏世界, Huá zàng shìjiè, Lotus Treasury World) must accord with the Reward Body Buddha (報身佛, bàoshēn fó, Sambhogakāya), and all the Bodhisattvas, the dependent and proper rewards are at ease, and so are the expedient means. 『怖日月時 (Fearing the sun and moon)』 etc., the eleventh volume of the 『Mahāprajñāpāramitāśāstra』 (大智度論) says: 『When Rāhu (羅睺, a star, also translated as Rāhula, a legendary Asura god) wanted to devour the moon, the Moon Deva (月天子, yuè tiānzǐ, the moon god) ran quickly in fear to tell the Buddha, and said in verse: Great wisdom and diligent Buddha, World Honored One, I now take refuge and bow in reverence. This Rāhula is disturbing me, may the Buddha have compassion and see and protect me. The Buddha spoke a verse for Rāhu: The moon can illuminate the darkness and is cool, it is a great lamp in the empty sky, its color is white and pure with a thousand lights, do not swallow the moon, quickly release it. At that time, Vācī (婆雉, a person's name) saw Rāhu sweating profusely and releasing the moon, and asked in verse: Why are you, Rāhula, trembling, like a sick person afraid and uneasy? Rāhu replied: If I do not release the moon, my head will break into seven pieces, even if I can live, I will not be at peace, therefore I am now releasing this moon.』 『昔為婆羅門 (Formerly a Brahmin)』 etc., as the 『Abhidharmakośa』 (俱舍論) says: 『The krośa (俱盧舍, a unit of length) of the desire heavens (欲天, desire realm heavens) is one-quarter, increasing one by one up to the sixth heaven, but only half a krośa, since it is said that the body length is eighty-four thousand yojanas (由旬, a unit of length), it can still obtain a physical body.』
天第一，以色究竟天壽一萬六千劫，身長一萬六千逾繕那，應是變身能為八萬四千。」「好鬥戰」等者，此四修羅與帝釋戰時，次第布軍具如今列。《長含》十八，南洲有金剛山，中有修羅宮，所治有六千由旬，欄楯行樹等，然一日一夜三時受苦，苦具自來入其宮中，屬四惡趣者良有以也。《別譯阿含》第三，廣明修羅與帝釋共戰，須者往檢。
若約教者，亦可隨名立義，今為作之。初五系者，初教菩薩具足五住故；次廣肩者，通教三乘通觀稍廣故；次凈心者，別教菩薩初知真凈故；次云障持者，圓教菩薩障惑持理故。「本觀云云」者，略不暇論，亦可云，本住第一義天，跡示無天，能觀即空故無三界之人天，即假故無方便土之義天，即中故無實報土之義天，一心三觀常住寂光非人非天之人天。
四迦中雲「己住處有宮」等者，《長含》十八云：「大海北面有大樹名究羅睒摩羅，圍七由旬、高百由旬，枝葉五十由旬，樹東有卵生龍宮，又有卵生金翅鳥宮，南胎、西濕、北化，各有其龍鳥之宮，並有七重行樹眾鳥和鳴，取龍之時翅搏海水，卵生搏開二百由旬，胎四百、濕八百、化一千六百，胎卵濕化如是次第，啖一二三四龍。」如是惡道住處，欲比西方安樂世界，故知福易而戒難，戒易而乘難，以不來者眾
【現代漢語翻譯】 現代漢語譯本： 『天第一』，指的是色究竟天（Akanistha Heaven）的眾生壽命長達一萬六千劫，身長一萬六千逾繕那（Yojana，古印度長度單位），他們能夠變身成八萬四千種形象。『好鬥戰』等，指的是四種修羅（Asura，一種神道生物）與帝釋（Indra，眾神之王）戰鬥時，依次排兵佈陣的情形，就像現在列隊一樣。《長阿含經》（Dirghagama Sutra）第十八卷記載，南贍部洲（Jambudvipa，我們所居住的世界）有金剛山，山中有修羅宮殿，所管轄的範圍有六千由旬，有欄桿、樹木等。然而，修羅們一日一夜有三個時辰都在受苦，受苦的刑具自己進入他們的宮殿中，這說明他們屬於四惡趣（Four Lower Realms）是有原因的。《別譯阿含經》（Ekottarika Agama Sutra，的另一個譯本）第三卷，詳細說明了修羅與帝釋共同作戰的情況，需要的人可以去查閱。
如果從教義的角度來說，也可以根據名稱來解釋含義，現在我來做一下。最初的五系，指的是初教菩薩具足五住地（Five Abodes）；其次的廣肩，指的是通教（Common Teaching）的三乘（Three Vehicles）共同修習的觀法稍微寬廣；其次的凈心，指的是別教（Distinct Teaching）菩薩最初了知真凈；其次的云障持，指的是圓教（Perfect Teaching）菩薩以持理來遮蔽迷惑。『本觀云云』，這裡省略不談，也可以說，本來安住于第一義天（Ultimate Reality），示現為沒有天，能觀照即是空，所以沒有三界（Three Realms）的人天，即是假，所以沒有方便土（Expedient Land）的義天，即是中，所以沒有實報土（Reward Land）的義天，一心三觀（Three Contemplations in One Mind）常住寂光（Eternal Light）既非人也非天的人天。
四迦（不知道是什麼）中說『自己居住的地方有宮殿』等，《長阿含經》（Dirghagama Sutra）第十八卷說：『大海北面有一棵大樹，名叫究羅睒摩羅（Kurashmala），樹的周長有七由旬，高一百由旬，樹枝和樹葉覆蓋五十由旬。樹的東面有卵生龍宮，又有卵生金翅鳥宮；南面是胎生，西面是濕生，北面是化生，各有龍和金翅鳥的宮殿，並且有七重行樹，各種鳥類和諧鳴叫。金翅鳥捕捉龍的時候，用翅膀拍打海水，卵生的金翅鳥能拍開二百由旬的海水，胎生的能拍開四百由旬，濕生的能拍開八百由旬，化生的能拍開一千六百由旬，胎生、卵生、濕生、化生就是這樣依次捕食龍。』像這樣惡道的住處，想要和西方的安樂世界（Sukhavati，西方極樂世界）相比，所以說修福容易而持戒難，持戒容易而修乘難，因為不來西方極樂世界的人很多。
【English Translation】 English version: 'The first among heavens' refers to the beings in Akanistha Heaven, who have a lifespan of 16,000 kalpas (aeons), and a body length of 16,000 yojanas (ancient Indian unit of distance). They are capable of transforming into 84,000 different forms. 'Fond of fighting,' etc., refers to the four Asuras (a type of divine being) arranging their troops in order when fighting with Indra (King of the Gods), just like lining up in formation now. The Dirghagama Sutra (Longer Agama Sutra), Chapter 18, states that in Jambudvipa (the continent where we live), there is Mount Vajra (Diamond Mountain), and within it is the palace of the Asuras, governing an area of 6,000 yojanas, with railings and rows of trees. However, the Asuras suffer three times during the day and night, with instruments of torture entering their palaces on their own. This explains why they belong to the Four Lower Realms. The Ekottarika Agama Sutra (Another Translation of the Agama Sutra), Chapter 3, elaborates on the joint battles between the Asuras and Indra. Those who need it can consult it.
If we interpret it from the perspective of doctrine, we can also establish meanings based on the names. Now, I will do so. The initial five systems refer to the initial teaching of Bodhisattvas possessing the Five Abodes. The next, 'broad shoulders,' refers to the Common Teaching's Three Vehicles jointly cultivating a slightly broader contemplation. The next, 'pure mind,' refers to the Distinct Teaching's Bodhisattvas initially knowing true purity. The next, 'cloud-shielding support,' refers to the Perfect Teaching's Bodhisattvas using the holding of principle to shield against delusion. 'Original contemplation, etc.,' is omitted here. It can also be said that originally abiding in the Ultimate Reality, it manifests as no heaven. The ability to contemplate is emptiness, so there are no beings of the Three Realms. It is provisional, so there is no meaning of the Expedient Land. It is the Middle Way, so there is no meaning of the Reward Land. The Three Contemplations in One Mind constantly abide in Eternal Light, which is neither human nor divine.
The Four Kas (unknown) say 'in their dwelling place there are palaces,' etc. The Dirghagama Sutra (Longer Agama Sutra), Chapter 18, states: 'North of the Great Ocean is a large tree named Kurashmala, with a circumference of seven yojanas and a height of one hundred yojanas, and branches and leaves covering fifty yojanas. To the east of the tree is a palace of egg-born dragons, and also a palace of egg-born Garuda (mythical bird); to the south are womb-born, to the west are moisture-born, and to the north are transformation-born, each with palaces of dragons and Garuda, and with seven rows of trees, with various birds harmoniously singing. When the Garuda catch dragons, they flap their wings in the sea. The egg-born Garuda can flap open two hundred yojanas of seawater, the womb-born four hundred yojanas, the moisture-born eight hundred yojanas, and the transformation-born one thousand six hundred yojanas. The womb-born, egg-born, moisture-born, and transformation-born thus successively devour dragons.' Such dwelling places of evil paths, wanting to compare with the Western Pure Land (Sukhavati, Western Paradise), therefore it is said that accumulating merit is easy but upholding precepts is difficult, upholding precepts is easy but cultivating the vehicle is difficult, because many do not come to the Western Pure Land.
故。又如《阿含》云：「香山有象名善住，常住樹下，有六牙，牙上有池等，與普賢象相貌幾同，一樹一象其數八千，善住為王余皆眷屬，或持蓋扇瓶，或作倡妓樂，或為王洗等(云云)。」其如猶是惡道何？「嗷(五刀切)嘇(思刀切)」啖嘇物也。啖(徒濫切)。「金剛山」者，此洲之南。「將燒寶山」者，火欲至余金山。若約教者，初云勝群輩者，過諸外道故；次云大身者，亦大乘始故；次大滿者，出假足故；如意者，如理滿故。
次列人眾，「韋提希」者，亦云思勝。言「未生怨」者，母懷之日已常有噁心于瓶沙王，未生已惡故因為名。「無指」者，初生相者云兇，王令升樓撲之不死，但損一指，故為名也。「八法」者，或八邪或八風或八倒。「普超經」者，第三〈決疑品〉云：「佛因為阇王破計定有殺父之罪，廣說三世三心叵得，令住法界。阇王聞已得柔順忍。」「說法華時」者，據得柔順在法華前故，在法華為清凈眾，至涅槃時身瘡始發，悔得初果，故知為引逆罪者耳。此乃全作大權釋，故引迦葉為例。若作實行者，在法華會雖云清凈未見獲益，準理應云障未除機未動，至涅槃時障欲除機已動，故聞佛記領解歡喜，次說偈贊佛，故第十七云：「父王無辜橫加逆害，乃至心生悔熱遍體生瘡，世無良醫
【現代漢語翻譯】 現代漢語譯本
因此，又如《阿含經》所說：『香山有象名叫善住（指大象的名字），常住在樹下，有六顆牙齒，牙齒上有池塘等等，與普賢菩薩的象相貌幾乎相同，一棵樹對應一頭象，總共有八千頭，善住為象王，其餘都是眷屬，有的拿著傘或扇子或瓶子，有的表演歌舞音樂，有的為象王洗浴等等。』如果這樣，又怎麼能說是惡道呢？『嗷嘇』（形容聲音）是吞吃東西的聲音。啖（吃）。『金剛山』，指此贍部洲的南方。『將燒寶山』，指火將要燒到其餘的金山。如果按照教義來解釋，最初說勝過眾人，是因為勝過各種外道；其次說大身，也是因為是大乘的開始；其次說大滿，是因為已經滿足了出假觀；如意，是因為如理圓滿。 接下來列舉人眾，『韋提希』（人名，頻婆娑羅王的王后）也叫思勝。說『未生怨』（人名，阿阇世王的別稱）是因為當他母親懷著他的時候，就已經常常對瓶沙王懷有惡意，還沒出生就已經有惡念，因此得名。『無指』（人名，阿阇世王的別稱）是因為最初看相的人說他生下來是不祥之兆，國王命令人把他從樓上摔下去，但他沒有死，只是摔壞了一個手指，所以因此得名。『八法』，指八邪、八風或八倒。『普超經』，第三品《決疑品》說：『佛陀因為阿阇世王破除了他必定有殺父之罪的計較，廣泛地講述了過去、現在、未來三世三心都不可得的道理，使他安住於法界。阿阇世王聽了之後，得到了柔順忍。』『說法華時』，根據得到柔順忍在《法華經》之前，所以在《法華經》中是清凈的聽眾，到《涅槃經》時身上才開始生瘡，後悔而證得初果，所以知道是引導有逆罪的人。這完全是運用大權方便來解釋，所以引用迦葉尊者為例。如果按照實際修行來說，在法華會上雖然說是清凈的，但沒有見到獲得利益，按照道理應該說是障礙沒有消除，根機沒有發動，到涅槃時障礙將要消除，根機已經發動，所以聽聞佛陀授記，領悟理解而歡喜，接著說偈讚歎佛陀，所以在第十七品說：『父王無辜地橫遭逆害，以至於內心生起後悔和熱惱，全身生瘡，世上沒有良醫。
【English Translation】 English version
Therefore, it is also as the Agama says: 'In Fragrant Mountain, there is an elephant named Good Abode (name of the elephant), who always dwells under a tree, having six tusks, with ponds on the tusks, etc., resembling Samantabhadra Bodhisattva's elephant. One tree corresponds to one elephant, totaling eight thousand. Good Abode is the elephant king, and the rest are his retinue, some holding umbrellas or fans or bottles, some performing songs and dances, some bathing the elephant king, etc.' If so, how can it be said to be an evil path? 'Ao chan' (describing a sound) is the sound of devouring things. Dam (to eat). 'Vajra Mountain' refers to the south of this Jambudvipa. 'About to burn the Treasure Mountain' refers to the fire about to burn the remaining golden mountains. If interpreted according to the teachings, the initial statement of surpassing the multitude is because it surpasses various heretical paths; the next statement of great body is also because it is the beginning of the Mahayana; the next statement of great fulfillment is because it has fulfilled the provisional aspect; 'as desired' is because it is fulfilled according to principle. Next, listing the assembly, 'Vaidehi' (name of a person, Queen of King Bimbisara) is also called Thought-Victory. Saying 'Ajatasatru' (name of a person, another name for King Ajatasattu) is because when his mother was pregnant with him, she already harbored malice towards King Bimbisara. He had evil thoughts before birth, hence the name. 'No Finger' (name of a person, another name for King Ajatasattu) is because the initial physiognomist said that his birth was an ominous sign. The king ordered people to throw him from the building, but he did not die, only breaking one finger, hence the name. 'Eight Dharmas' refers to the eight evils, eight winds, or eight inversions. 'Pucha Sutra', the third chapter 'Resolving Doubts' says: 'The Buddha dispelled King Ajatasattu's calculation that he was bound to have the sin of patricide, extensively explaining the principle that the three minds of the past, present, and future are unattainable, enabling him to abide in the Dharma realm. After hearing this, King Ajatasattu attained the forbearance of gentleness.' 'When speaking the Lotus Sutra', according to attaining the forbearance of gentleness before the Lotus Sutra, he was a pure audience in the Lotus Sutra. It was not until the Nirvana Sutra that sores began to appear on his body, and he repented and attained the first fruit, so it is known that he was guiding those with rebellious sins. This is entirely using skillful means to explain, so the Venerable Kashyapa is cited as an example. If speaking in terms of actual practice, although it is said to be pure at the Lotus Assembly, no benefit was seen to be gained. According to reason, it should be said that the obstacles have not been removed and the potential has not been activated. It was not until the Nirvana Sutra that the obstacles were about to be removed and the potential had been activated, so he heard the Buddha's prediction, understood and rejoiced, and then recited verses praising the Buddha, so in the seventeenth chapter it says: 'The father king was innocently and unjustly harmed, to the point that regret and heat arose in his heart, and sores appeared all over his body, and there was no good doctor in the world.'
治身心者，不信六臣六師之言，稟受家兄耆婆之教，聞佛說法獲記發願。」當知二處並是跡為，于其本地有何逆順？又如有婆羅門名曰不害，以殺無量諸眾生故，故名央掘。以見佛故發菩提心。又波羅奈有長者子，名阿逸多，殺父害母、殺阿羅漢、焚燒僧坊，后欲出家，諸比丘不度，自發菩提心，並是其例。觀心者，害「貪愛母」等，如《止觀》記引《楞伽》。言「行於非道」等者，逆即是順、非道即道。又道以通達為義，所覺之理能通觀智，從因至果故名為道，乃至九界心皆名非道，何況逆心耶？有人問：《法華》一乘，低頭舉手皆成佛道，何得阇王重罪不滅？但須依向機動障除四句等，判時熟前後，化緣隨機不須此問。次問可知。答中雖引《無量義》，準理更應引《分別功德》，以四天下乃至大千塵數得道，其內豈無人眾類耶？故知但略。「一句開為四句」至「如凈名疏」者，彼以七義解釋四句，一、明乘戒值佛不同，二、信法二行不同，三、大小乘別，四、根性漸頓，五、應跡，六、觀心，七、化他。初云乘戒者，有乘則值佛，無乘則不來。信法者，坐禪聽學講說皆得值佛，但隨所習大小耳。漸頓者，大小皆有漸頓故也。應跡者，已得二十五三昧應二十五有，引實行者來至佛所。觀心者，但隨觀行以判見佛。化
他者，見與不見皆約利他。大權現跡略如今文。「若得」等者，以此四句能辨自他值佛時處、得道奢促，諸經例眾多少有無，以驗己身當來生處，如印不差，揣心自責于經序，豈不懷慚于正宗。
次釋別序(入第三卷文句)。「別序」者，望通得名，且約當教相望為言。佛及弟子經前經后二文可知。又若從如來最後遺囑，則通序唯通、別序唯別。若如來出世來至今經對昔辨者，此之別序意別而兼通，通敘昔故唯在今經；通序文通而意別，別在今故諸經通爾。若直就昔論通別者，通序文通而義通，部含諸教故，亦有義通而意別，別在諸味故；別序文別而義別，不關他部故，如持缽合蓋事在當經；亦有義別而意通，通諸教故。又亦可通序文通而義別，隨部對教多少別故；別序文別而義通，通敘部內教多少故，為欲遍通通別故爾。二序相對其名自分，於今經中言通敘昔者，說法則重敘出生，放光則漸頓俱照，唯有華地專表斯典意密未宣，入定乃義兼開合，眾喜則悅動殊昔約昔異今，疑念乃雙緣過現猶預于當，答問則廣敘三同通收一代，經意既遠序亦異常，是故他經直爾發起。
「爾時」者，欲現六瑞時也。古人云眾集時者，不體言旨。凡云爾時，皆指前事之末、後事之始，此指現六瑞之前，欲說《無量義經》時
【現代漢語翻譯】 現代漢語譯本：他人，所見與未見，都以利益他人為宗旨。佛陀顯現偉大力量的跡象，大致與此經文相符。『若得』等語句，能夠用這四句來辨別自己與他人值遇佛陀的時代和處所，以及得道的難易程度。參照其他經典中聽眾的多少、有無等情況，來驗證自己將來投生的地方，就像印章一樣不會有差錯。如果揣摩內心，自我責備在經典序言中的不足，難道不會對正宗的內容感到慚愧嗎？
接下來解釋別序（進入第三卷的文句）。『別序』，是相對於通序而言的名稱，而且是就本經的教相而言。佛陀和弟子在經前經后的兩種說法可以知道。如果從如來最後的遺囑來看，那麼通序只是通序，別序只是別序。如果如來出世以來，用現在的經典與過去的經典進行對比辨別，那麼這種別序意義上是區別的，但也兼有通序的含義，因為通敘了過去的事情，所以只在現在的經典中出現；通序在文字上是通用的，但在意義上是區別的，因為區別在於現在，所以各部經典都通用。如果直接就過去的事情來討論通序和別序，那麼通序在文字上是通用的，在意義上也是通用的，因為它包含了很多教義，所以也有意義上通用但在意義上區別的，區別在於各種味道不同。別序在文字上是區別的，在意義上也是區別的，因為它與其他經典無關，比如持缽合蓋的事情只在本經中出現。也有意義上區別但在意義上通用的，因為它貫通了各種教義。另外，也可以說通序在文字上是通用的，但在意義上是區別的，因為它隨著各部經典所針對的教義多少而不同；別序在文字上是區別的，但在意義上是通用的，因為它貫通了本經內部教義的多少，這是爲了普遍貫通通序和別序。兩種序相對而言，它們的名稱自然區分。在現在的經典中說通敘過去的事情，是因為說法時要重新敘述出生的過程，放光時要漸教和頓教一起照耀，只有華地專門表明這部經典的意義深奧而沒有宣說，入定才在意義上兼有開顯和合攝，大眾歡喜則喜悅的程度與過去不同，這是因為約昔異今，疑念則同時緣於過去和現在，對未來還猶豫不決，回答問題則廣泛敘述三同，貫通收攝一代時教，經典的意義既然深遠，序言也與衆不同，因此其他經典只是簡單地發起。
『爾時』，是想要顯現六種瑞相的時候。古人說『眾集時』，是不理解經文的旨意。凡是說『爾時』，都是指前一件事情的結束、后一件事情的開始，這裡指的是顯現六種瑞相之前，想要宣說《無量義經》（Amitartha Sutra）的時候。
【English Translation】 English version: Others, whether seen or unseen, all aim to benefit others. The manifestation of the Buddha's (Buddha - enlightened one) great power is roughly in accordance with this scripture. The phrases like 'If one obtains' can be used to distinguish the time and place when oneself and others encounter the Buddha, and the ease or difficulty of attaining enlightenment. By referring to the number of listeners and their presence or absence in other scriptures, one can verify the place where one will be reborn in the future, as accurate as a seal. If one ponders in one's heart and blames oneself for the shortcomings in the introduction of the scripture, wouldn't one feel ashamed of the main content?
Next, explain the distinctive preface (entering the sentences of the third volume). 'Distinctive preface' is a name relative to the general preface, and it refers to the teachings of this scripture. The two statements of the Buddha and his disciples before and after the scripture can be known. If viewed from the Buddha's last testament, then the general preface is only general, and the distinctive preface is only distinctive. If the current scripture is compared and distinguished with the past scriptures since the Buddha's appearance in the world, then this distinctive preface is different in meaning, but also has the meaning of a general preface, because it generally narrates the past events, so it only appears in the current scripture; the general preface is general in wording, but different in meaning, because the difference lies in the present, so all scriptures are common. If directly discussing the general and distinctive preface in the past, then the general preface is general in wording and general in meaning, because it contains many teachings, so there is also a general meaning but a different meaning, because the difference lies in the different flavors. The distinctive preface is distinctive in wording and distinctive in meaning, because it is not related to other scriptures, such as the matter of holding the bowl and closing the lid only appears in this scripture. There is also a distinctive meaning but a general meaning, because it connects all the teachings. In addition, it can also be said that the general preface is general in wording but different in meaning, because it varies with the amount of teachings targeted by each scripture; the distinctive preface is distinctive in wording but general in meaning, because it connects the amount of teachings within this scripture, which is to universally connect the general and distinctive preface. The names of the two prefaces are naturally distinguished relative to each other. In the current scripture, it is said that the past is generally narrated, because when explaining the Dharma (Dharma - the teachings of the Buddha), the process of birth must be re-narrated, and when emitting light, both gradual and sudden teachings are illuminated together. Only the land of flowers specifically indicates that the meaning of this scripture is profound and has not been declared. Entering Samadhi (Samadhi - a state of meditative consciousness) has both opening and closing in meaning, and the joy of the masses is different from the past, because the past is different from the present. Doubts are related to the past and present at the same time, and there is still hesitation about the future. Answering questions broadly narrates the three similarities, connecting and collecting the teachings of a generation. Since the meaning of the scripture is profound, the preface is also different, so other scriptures simply initiate.
'At that time' is the time when one wants to show the six auspicious signs. The ancients said 'the time of gathering', which is not understanding the meaning of the scripture. Whenever it says 'at that time', it refers to the end of the previous event and the beginning of the next event, which refers to before the appearance of the six auspicious signs, when one wants to explain the Amitartha Sutra.
眾初圍繞。若云眾集時者，不可云眾集時眾繞，如〈方便品〉初，即指文殊答問竟時，不可云佛從三昧起時；從三昧起，如雲爾後爾乃等，皆是爾時之後。若集眾竟，可云爾乃說《無量義》，故知別論即是欲說《無量義》時，通論可指佛未定起之時。初則四眾圍繞乃至雨華地動，故云「是時天雨」等也。所以重云「是時天雨」者，別指入定后時也。此雖小事其例實多，事還不輕故令遍識。「翻覆」者，結前逆順也。從前向後名順，翻覆向前名逆。言「生起」者，從前向後則前生而後起，從後向前則後生而前起，即答生由於問起，亦可云答起由於問生，乃至集眾亦爾。雖許其逆順，意斥其無旨，故云「未顯」。其旨者何？謂表四一，一經所顯不出四故，此亦以光宅義而破光宅。若依今家應表十一。「直是」等者，斥其消文，逆順但得因緣中世界一意，餘三全無，故云「尚自不明」。「況二三四」，即約教等三。「今明」下於四悉中直對四一者，表四一當同，故知一家始末得旨，人一是世界，多人和合至今同故；理一是第一義，此名最順六瑞一一無不表中；行一是為人，修行之來為生物善，構疑興念令眾行成；教一是對治，由答問故疑除教興，問答即是除疑教也。此且一往論其大旨，然集眾等各具四一，有此表彰方可生起
【現代漢語翻譯】 現代漢語譯本 大眾最初圍繞著佛陀。如果說是大眾聚集的時候，就不能說是大眾聚集的時候大眾圍繞著佛陀，例如《方便品》（Upāya-parivarta）的開頭，指的是文殊菩薩（Mañjuśrī）回答問題完畢的時候，不能說是佛陀從三昧（samādhi）中出來的時候；從三昧中出來，就像說『此後』、『於是』等等，都是那個時候之後。如果聚集大眾完畢，可以說『於是』才說《無量義經》（Amitārtha-sūtra），所以知道分別論述就是想要說《無量義經》的時候，通論可以指佛陀還沒有決定從三昧中出來的時候。最初是四眾圍繞乃至天雨妙華、大地震動，所以說『是時天雨』等等。之所以重複說『是時天雨』，是特別指入定后的時間。這雖然是小事，但例子實際上很多，事情還不輕，所以要普遍瞭解。『翻覆』，是總結前面的逆順關係。從前向後叫做順，翻過來向前叫做逆。說『生起』，是從前向後則是前生而後起，從後向前則是後生而前起，也就是回答的產生是由於問題的引發，也可以說回答的興起是由於問題的產生，乃至聚集大眾也是這樣。雖然允許有逆順，但意思是斥責其沒有主旨，所以說『未顯』。它的主旨是什麼？就是表示四一，一部經所顯示的不超出四種，這也是用光宅寺（Guangzhai Temple）的義理來破斥光宅寺的觀點。如果按照我們現在的觀點，應該表示十一。『直是』等等，是斥責其只注重字面解釋，逆順只能得到因緣、世界這一個意思，其餘三種完全沒有，所以說『尚自不明』。『況二三四』，就是指教等等三種。『今明』下面在四悉檀（catuḥ-siddhānta）中直接對應四一，表示四一應當相同，所以知道一家從始至終都得到了主旨，人一是世界，多人和合至今相同；理一是第一義諦（paramārtha-satya），這叫做最順，六種瑞相沒有哪一種不表示其中含義；行一是為人，修行的目的是爲了使眾生行善，構思疑問、興起念頭，使大眾的修行得以成就；教一是對治，由於回答問題，所以疑慮消除，教法興起，問答就是消除疑慮的教法。這且且從一方面論述其大旨，然而聚集大眾等等各自具備四一，有了這種表彰，才可以生起。
【English Translation】 English version The assembly was initially surrounding [the Buddha]. If one says 『when the assembly gathered,』 one cannot say 『when the assembly gathered, the assembly surrounded [the Buddha],』 such as at the beginning of the 『Upāya-parivarta』 (Skillful Means Chapter), which refers to when Mañjuśrī (Wondrous Auspiciousness) finished answering the questions; one cannot say 『when the Buddha arose from samādhi (concentration).』 Arising from samādhi, like saying 『thereafter,』 『then,』 etc., are all after that time. If the gathering of the assembly is completed, one can say 『then』 the Amitārtha-sūtra (Infinite Meaning Sutra) is spoken, so knowing the separate discussion is when one wants to speak the Amitārtha-sūtra, the general discussion can refer to when the Buddha has not yet decided to arise from samādhi. Initially, the four assemblies surrounded [the Buddha], even to the point of raining down wonderful flowers and the earth shaking, so it says 『at that time, the heavens rained down [flowers]』 etc. The reason for repeating 『at that time, the heavens rained down [flowers]』 is to specifically refer to the time after entering samādhi. Although this is a small matter, there are actually many examples of it, and the matter is not light, so it is important to understand it universally. 『Reversal』 is summarizing the preceding inverse and direct relationships. From front to back is called direct, reversing and going forward is called inverse. Saying 『arising』 is that from front to back, the former arises and then the latter arises; from back to front, the latter arises and then the former arises, that is, the arising of the answer is due to the initiation of the question, and it can also be said that the arising of the answer is due to the arising of the question, and even the gathering of the assembly is like this. Although inverse and direct relationships are allowed, the intention is to criticize the lack of a main point, so it says 『not yet revealed.』 What is its main point? It is to represent the four unities (四一), what is revealed in a sutra does not exceed the four, and this is also using the meaning of Guangzhai Temple to refute the viewpoint of Guangzhai Temple. If according to our current viewpoint, it should represent eleven. 『Simply』 etc., is criticizing the focus on literal interpretation, inverse and direct relationships can only obtain the one meaning of conditions and the world, the other three are completely absent, so it says 『still not clear.』 『Moreover, two, three, four』 refers to the three such as teaching. 『Now clarifying』 below, directly corresponding to the four unities in the four siddhāntas (catuḥ-siddhānta), indicates that the four unities should be the same, so knowing that one family from beginning to end has obtained the main point, the unity of person is the world, many people harmonizing and uniting are the same to this day; the unity of principle is the ultimate truth (paramārtha-satya), this is called the most compliant, none of the six auspicious signs do not represent its meaning; the unity of practice is for the sake of people, the purpose of cultivation is to enable sentient beings to do good, conceiving doubts and arousing thoughts, so that the practice of the assembly can be accomplished; the unity of teaching is the antidote, because of answering questions, doubts are eliminated and the teaching arises, question and answer is the teaching that eliminates doubts. This is just one aspect of discussing its main point, but the gathering of the assembly etc. each possesses the four unities, with this representation, it can then arise.
，逆順有由。若不爾者，何大乘經不集眾放光雨華動地，但無生於大疑，請答不必妙德，答問不引三同。今雖未正說，但因疑請問答而後知，則使華地之前既說定異常，說定之前眾不孤集，雖曾聞《無量義》，既定不散知向聞未卒，故知華地之後定起所說不輕，以前後準中應華地亦異，由是聞法表一乘人，人由現瑞表一乘理，為顯斯理生疑問答，教行斯在人理宛然。又由瑞中說開經表合教，入合定表中行，放中光表中理，雨中華表中位，中地動中惑除，總成人一，良有以也。故天表第一義天，地表實相之地，雖並有表兆而時眾莫測，故縱聞開經尚不知開本表于合，況復能知定理等耶？故待文殊引往，方知化道不殊，故知生疑本為立行，疑決行稱引古教同，乃知今佛方說教一，而令時會成一乘人，如是乃可為今經由漸，作顯實先萌。若不爾者，徒云釋序，表法華意終自未彰，如此猶是因緣釋耳。
約教中應明施開廢會，方顯序中所表，而云「非藏」等者，且約廢權故並云非，先廢后開理數然耳。故歷教簡三尚未名一，若開顯已無非經王。又開已唯圓故云非也。故預辨能開不論藏等，五味四味義亦如然。如此釋者，仍屬跡門。「約本跡」下表本門者，須至〈壽量〉亦可預表，故知此序顯表跡四、密表本四，久成不逾
【現代漢語翻譯】 現代漢語譯本：逆行和順行都有其原因。如果不是這樣，為什麼其他大乘經典不聚集大眾、放出光明、降下花雨、震動大地，卻唯獨《法華經》引發如此大的疑問，需要請問解答，而且解答時不引用其他經典的三種相同之處？現在雖然還沒有正式宣說，但因為有疑問才請問解答，然後才能知道，那麼在花雨震動大地之前，就已經確定了所說的內容非同尋常；在確定之前，大眾不會無緣無故地聚集。雖然曾經聽聞過《無量義經》，但既然已經確定不會散去，就知道之前聽聞的還沒有結束。因此知道花雨震動大地之後，所說的內容一定不輕率。以前後的情況來衡量，應該說花雨震動大地也是不同尋常的，由此聽聞佛法，表明都是一乘根性的人，人們因為出現瑞相，表明一乘的道理，爲了彰顯這個道理才產生疑問並解答，教義和修行都在這裡，一乘的道理也完全顯現。而且從瑞相中宣說開經，表明要合教，進入合定，表明要修行，放出光明，表明要明理，降下花雨，表明要安立果位，震動大地，表明要消除迷惑，總而言之成就人與法為一，確實是有原因的。所以天象徵第一義天，地象徵實相之地，雖然都有表徵預兆，但當時的大眾無法測知，所以即使聽聞了開經，尚且不知道開經原本是爲了表明合教，更何況能夠知道定理等等呢？所以要等待文殊菩薩引用過去的事例，才知道化導的途徑沒有不同。因此知道產生疑問，原本是爲了確立修行，疑問解決，修行與古代的教義相符，才知道現在的佛才宣說教義為一，從而使當時的法會成就一乘根性的人，這樣才可以認為這部經是由漸入頓，作為顯現真實之道的先兆。如果不是這樣，只是空泛地說解釋序品，表明《法華經》的意旨，最終還是不能彰顯，這樣仍然只是因緣的解釋罷了。 關於教義方面，應該闡明施權、開權、廢權、會權，才能彰顯序品中所要表達的內容，而說『非藏』等等，是且就廢除權宜之法而言，所以都說『非』，先廢后開，這是理所當然的。所以歷經藏、通、別三教，尚未能稱為一乘，如果開顯之後，就沒有不是經王的經典了。而且開顯之後唯有圓教，所以說『非』。所以預先辨明能夠開顯的教義，不論是藏教等等，五味和四味的意義也是如此。這樣解釋，仍然屬於跡門。『約本跡』以下表明本門，需要到《壽量品》才可以預先表明，所以知道這序品顯現地表明跡門的四種含義，秘密地表明本門的四種含義，久遠成佛的道理沒有超出這些範圍。
【English Translation】 English version: Reversing and following have their reasons. If not, why don't other Mahayana sutras gather crowds, emit light, rain flowers, and shake the earth, but only the Lotus Sutra causes such great doubts, requiring questions and answers, and the answers do not cite the three similarities of other sutras? Although not yet formally expounded, it is because of doubts that questions are asked and answered, and then it can be known that before the rain of flowers and the shaking of the earth, it has been determined that what is said is extraordinary; before the determination, the masses will not gather for no reason. Although the Infinite Meanings Sutra has been heard, since it has been determined that it will not disperse, it is known that what was heard before has not ended. Therefore, it is known that after the rain of flowers and the shaking of the earth, what is said must not be frivolous. Judging from the previous and subsequent situations, it should be said that the rain of flowers and the shaking of the earth are also extraordinary. From this, hearing the Dharma indicates that they are all people of the One Vehicle nature. People, because of the appearance of auspicious signs, indicate the principle of the One Vehicle. In order to manifest this principle, questions are raised and answered. The teachings and practice are all here, and the principle of the One Vehicle is fully manifested. Moreover, from the auspicious signs, it is said that the opening of the sutra indicates the merging of teachings, entering into merged samadhi indicates practice, emitting light indicates understanding the principle, raining flowers indicates establishing the position, and shaking the earth indicates eliminating delusion. In short, achieving the unity of person and Dharma is indeed for a reason. Therefore, the sky symbolizes the First Principle Heaven, and the earth symbolizes the Land of Reality. Although there are signs and omens, the masses at that time could not fathom them. Therefore, even if they heard the opening of the sutra, they still did not know that the opening of the sutra was originally to indicate the merging of teachings, let alone know the fixed principles, etc.? Therefore, it is necessary to wait for Manjushri (Bodhisattva of wisdom) to cite past examples to know that the path of transformation is not different. Therefore, it is known that the generation of doubts was originally to establish practice. The resolution of doubts and the conformity of practice to ancient teachings indicate that the present Buddha is expounding the unity of teachings, thereby enabling the assembly at that time to achieve people of the One Vehicle nature. In this way, it can be considered that this sutra is gradual and then sudden, as a precursor to manifesting the true path. If not, merely saying that explaining the prologue and indicating the meaning of the Lotus Sutra will ultimately not be manifested, and this is still just an explanation of conditions. Regarding the teachings, one should clarify the expedient, opening, abolishing, and merging of the expedient, in order to manifest what is to be expressed in the prologue. Saying 'not the Tripitaka' etc., is with regard to abolishing the expedient, so all are said to be 'not'. Abolishing first and then opening is a matter of course. Therefore, going through the Three Teachings of the Tripitaka, Common, and Separate, it cannot yet be called the One Vehicle. If it is opened and revealed, there is no sutra that is not the King of Sutras. Moreover, after opening, there is only the Perfect Teaching, so it is said to be 'not'. Therefore, pre-discriminating the teachings that can be opened, regardless of the Tripitaka etc., the meaning of the Five Flavors and Four Flavors is also the same. This interpretation still belongs to the Traces Gate. 'Regarding the Root and Traces' below indicates the Root Gate, which needs to be indicated in advance until the 'Lifespan' chapter, so it is known that this prologue clearly indicates the four meanings of the Traces Gate, and secretly indicates the four meanings of the Root Gate. The principle of becoming a Buddha for a long time does not exceed these ranges.
此四故也，久近雖殊四一理等。「觀心可解云云」者，以皆表一理觀易彰，然須略知以示云爾。一心三諦理一也，一心三觀行一也，作是觀者人一也，能詮觀境教一也。又常觀三德能所皆四，法身理也，般若教也，解脫行也。和合三法成假名人，即觀行如來也。約六即位位位四一，于唸唸中唸唸四一，一色一香無非四一，如此觀行真法華之三昧也。心境互發即因緣觀之四一也。不同三教即約教觀之四一也。久遠已得即本地觀之四一也。向因破光宅以立四一耳。總釋五章竟。
次「眾集」下，正別解。初釋威儀中先引論者，論文有四成就：一、圍繞，二、前後，三、供養，四、尊重讚歎。經文闕前後，應云圍繞前後。涉公云：「雖是論文不順經義」，涉公猶疑譯者故也。然今家多依論文，但一兩處不全用耳。論以四釋三不須此斥，如惟忖五句以八句釋之，嘆羅漢德五句以十五句釋之，如難解難入加難悟等釋之。故加之無咎。曾尋彼疏三二捲來，可畏處多於茲息矣。四威儀中簡餘三儀，欲有所聞異非時住，故云如法，況必待此經方云如法。若通論者，當部當機圍繞住者，咸皆如法。正釋中先斥古，直云比丘等四，有云：天龍等四、梵魔等四，大小客舊雖有此列，不判凡聖逆順權實說默，今昔微著共別兼獨，施開本跡
【現代漢語翻譯】 現代漢語譯本： 這四種原因，時間長短雖然不同，但四一的道理是相同的。『觀心可解云云』，是因為都表明一個道理，觀起來容易明白，然而需要略微知道一些，用來指示而已。一心三諦的理體是一，一心三觀的修行是一，作這種觀行的人是一，能夠詮釋觀境的教法是一。又常常觀照三德，能觀和所觀都是四一，法身是理體，般若是教法，解脫是修行。和合這三種法成就假名的人，就是觀行如來。約六即位來說，每一位都是四一，在每一個念頭中，唸唸都是四一，一色一香無非是四一，這樣觀行才是真《法華經》的三昧。心境互相引發，就是因緣觀的四一。不同於三教，就是約教觀的四一。久遠以來已經得到，就是本地觀的四一。過去因為破斥光宅宗才建立四一的說法。總共解釋五章完畢。
接下來『眾集』以下，正式分別解釋。首先解釋威儀，先引用論者的說法，論文中有四種成就：一、圍繞，二、前後，三、供養，四、尊重讚歎。經文缺少『前後』，應該說『圍繞前後』。涉公說：『雖然是論文，但不順應經義』，涉公還懷疑是翻譯者的緣故。然而現在多數人依據論文，只是一兩處不完全採用而已。論文用四種解釋三種，不需要這樣指責，例如只用五句來揣測，卻用八句來解釋它，讚歎羅漢的功德用五句，卻用十五句來解釋它，例如在『難解難入』之後加上『難悟』等來解釋它。所以增加這些是沒有過錯的。曾經尋找彼疏三十二捲來看，可怕的地方比這裡多多了。在四種威儀中，省略其餘三種威儀，是因為想要有所聽聞，不同於非時而住，所以說是『如法』，何況一定要等到這部經才說『如法』。如果通論的話，當部當機的圍繞而住的人，都如法。正式解釋中，先批評古人，直接說比丘等四眾，有人說：天龍等四眾、梵魔等四眾，大小乘、新舊，雖然有這些列舉，但不判斷凡聖、逆順、權實、說默，今昔的細微差別，共同和個別，兼說和獨說，施權和開顯，本門和跡門。
【English Translation】 English version: These four reasons, though differing in duration, share the same principle of 'four-one'. 'Observing the mind can resolve...' because they all express one principle, making observation easy to understand. However, a slight understanding is needed to indicate this. The principle of the One Mind Three Truths is one, the practice of the One Mind Three Contemplations is one, the person who practices this contemplation is one, and the teaching that explains the realm of contemplation is one. Furthermore, constantly contemplate the Three Virtues, where both the observer and the observed are 'four-one'. The Dharmakaya (法身) [Dharma body] is the principle, Prajna (般若) [wisdom] is the teaching, and Liberation (解脫) [freedom] is the practice. The combination of these three dharmas constitutes the provisional person, which is the Tathagata (如來) [Thus Come One] of contemplation and practice. Considering the Six Identities (六即位), each position is 'four-one'. In each thought, every thought is 'four-one'. A single color or fragrance is nothing other than 'four-one'. Such contemplation and practice is the true Samadhi (三昧) [concentration] of the Lotus Sutra. The mutual arising of mind and environment is the 'four-one' of the contemplation of conditions. Differing from the Three Teachings is the 'four-one' of the contemplation based on teachings. Having attained it since the distant past is the 'four-one' of the contemplation of the original ground. In the past, the 'four-one' was established to refute the Guangzhai school. The overall explanation of the five chapters is now complete.
Next, under 'The Assembly', the specific explanations begin. First, explaining the deportment, we first cite the treatise, which has four accomplishments: 1. Surrounding, 2. Before and after, 3. Offerings, 4. Respect and praise. The sutra text lacks 'before and after', so it should say 'surrounding before and after'. She Gong said, 'Although it is a treatise, it does not accord with the sutra's meaning.' She Gong still suspected it was due to the translator. However, most people today rely on the treatise, only not fully using it in one or two places. The treatise uses four explanations for three, so there is no need for this criticism, such as using only five phrases to speculate, yet using eight phrases to explain it; praising the virtues of the Arhats (羅漢) [worthy ones] with five phrases, yet using fifteen phrases to explain it, such as adding 'difficult to awaken to' after 'difficult to understand and enter' to explain it. Therefore, adding these is not a fault. I once sought out the thirty-two volumes of that commentary, and the frightening parts were much more numerous than here. Among the four kinds of deportment, the other three are omitted because one wishes to hear something, differing from abiding at an inappropriate time, so it is said to be 'according to the Dharma'. Moreover, it is not necessary to wait for this sutra to say 'according to the Dharma'. If speaking generally, those who surround and abide according to the Dharma in the appropriate assembly and for the appropriate capacity are all 'according to the Dharma'. In the formal explanation, the ancients are first criticized, directly saying the four groups of Bhikshus (比丘) [monks] etc. Some say: the four groups of Devas (天) [gods] and Nagas (龍) [dragons] etc., the four groups of Brahma (梵) [gods] and Mara (魔) [demons] etc. Although there are these listings of the Great and Small Vehicles, new and old, they do not judge the mundane and the holy, the conforming and the opposing, the provisional and the real, speaking and silence, the subtle differences between past and present, the common and the individual, the combined and the exclusive, the expedient and the revealed, the original and the manifested.
都無旨歸。今所列四乃遍諸四收向十雙，凡聖乃至本跡不濫。又涉公云：「天臺立影響等眾，有義無文未可依信。」若爾，有義無文而不依信，應當有文無義則可依耶？今謂有文有義常人用之，無文有義智人用之，有文無義暗者用之，無文無義迷者用之。故經云「依義不依語」，即此意也。故外小權跡望內大實本，並有名無義，故佛斥迦葉，汝昔但聞涅槃之名，未聞其義。法師自立聲聞菩薩二聖、眾龍神人主二凡眾，今問此四為復有于天臺四不？若其無者何關《法華》？尚無當機得益之人，況發起等？無則未可，若其有者，有文有義，何謂無文？故今經列眾必具此四，即其文也。義須必有發起等四，即其義也。有文有義甚可依承；法師所立無義有文，反當斯責，況復四義仍遍諸經，在今須云發起本跡約教因緣，此四次第者，機雖可發必藉先導，導機既發影響扶疏，三利全無結緣眾也。若言無文，文殊、彌勒豈非發起？三週獲記豈非當機？除發起外諸大菩薩豈非影響？除當機眾如起去等豈非結緣？況雜眾中雖無擊動亦能引導，通名發起；雖非鎮嚴亦能輔佐，通名影響。《凈名》云：「而生五道」，以現其自，並其所引四眾義足。
初釋發起中有法、喻、合。初法者，先明內德。「擊揚」下，外用也。應物施設故名
【現代漢語翻譯】 現代漢語譯本： 沒有任何最終的歸宿。現在所列的四眾涵蓋了四攝，指向十雙，凡夫、聖人乃至本門、跡門都不會混淆。又涉公說：『天臺宗所立的影響眾等，有義理而無經文依據，不可依信。』如果這樣，有義理而無經文依據就不可依信，那麼，應當是有經文依據而無義理就可以依信嗎？我認為，有經文依據又有義理，是普通人使用的；沒有經文依據但有義理，是智慧人使用的；有經文依據而無義理，是愚昧的人使用的；沒有經文依據又沒有義理，是迷惑的人使用的。所以經中說『依義不依語』，就是這個意思。所以外道的、小乘的、權教的、跡門的，都只是有名無實，所以佛陀斥責迦葉（Mahākāśyapa），說你過去只是聽聞涅槃（Nirvana）的名字，沒有聽聞涅槃的義理。法師您自己設立聲聞（Śrāvaka）、菩薩（Bodhisattva）二聖眾，以及眾龍、神、人主二凡眾，現在請問這四眾是否包含于天臺宗的四眾之中？如果不在其中，那又與《法華經》（Lotus Sutra）有什麼關係？連當機得益的人都沒有，更何況發起眾等？如果說沒有，那是不可以的；如果說有，有經文依據又有義理，怎麼能說沒有經文依據呢？所以現在這部經列出大眾，必定具備這四眾，這就是經文依據。義理方面，必定要有發起等四眾，這就是義理。有經文依據又有義理，非常值得依從；法師您所立的只有義理而沒有經文依據，反而應當受到這種責備，更何況這四種義理仍然遍及諸經，現在需要說明發起、本跡是依教的因緣，這四種次第是，根機雖然可以啓發，但必須藉助先導，引導根機既然啓發，影響眾就會扶助，三種利益完全沒有，就是結緣眾了。如果說沒有經文依據，文殊（Mañjuśrī）、彌勒（Maitreya）難道不是發起眾嗎？三週說法獲得授記的難道不是當機眾嗎？除了發起眾之外的諸大菩薩難道不是影響眾嗎？除了當機眾之外，如起去等難道不是結緣眾嗎？況且雜眾之中，即使沒有擊動也能引導，都可通稱為發起眾；即使不是鎮嚴也能輔助，都可通稱為影響眾。《維摩詰經》（Vimalakirti Sutra）說：『而生五道』，以示現其自身，以及其所引導的四眾，義理就足夠了。
最初解釋發起眾，有法說、譬喻、合說。最初的法說，先說明內在的功德。『擊揚』以下，是外在的作用。應物施設，所以叫做...
【English Translation】 English version: There is no ultimate destination. The four assemblies now listed encompass the Four Embracing Dharmas, pointing to the Ten Pairs, without confusing ordinary beings, sages, or even the Original and Manifested (teachings). Furthermore, Elder She (She Gong) said: 'The Tiantai school establishes the Influencing Assembly and others, which have meaning but no textual basis, and cannot be relied upon.' If that is the case, if something has meaning but no textual basis and cannot be relied upon, then should something with a textual basis but no meaning be reliable? I believe that something with both a textual basis and meaning is used by ordinary people; something with meaning but no textual basis is used by wise people; something with a textual basis but no meaning is used by the ignorant; and something with neither a textual basis nor meaning is used by the deluded. Therefore, the sutra says 'Rely on the meaning, not on the words,' which is the intention here. Therefore, external paths, the Small Vehicle, provisional teachings, and manifested teachings are merely names without substance. That is why the Buddha rebuked Kāśyapa (Mahākāśyapa), saying that you had only heard the name of Nirvana (Nirvana) in the past, but had not heard its meaning. The Dharma Master himself establishes the two saintly assemblies of Śrāvakas (Śrāvaka) and Bodhisattvas (Bodhisattva), as well as the two ordinary assemblies of dragons, gods, and human rulers. Now, I ask whether these four assemblies are included in the four assemblies of the Tiantai school? If they are not included, then what does it have to do with the Lotus Sutra (Lotus Sutra)? If there are not even people who are ready to receive the benefit, how much less the Initiating Assembly and others? If you say there are none, that is not acceptable; if you say there are, with both textual basis and meaning, how can you say there is no textual basis? Therefore, the sutra now lists the great assembly, which must include these four assemblies, which is the textual basis. In terms of meaning, there must be the Initiating Assembly and the other three, which is the meaning. Something with both textual basis and meaning is very worthy of reliance; the Dharma Master's establishment of something with only meaning but no textual basis should be blamed, especially since these four meanings still pervade all the sutras. Now it is necessary to explain that initiation and the Original and Manifested (teachings) are based on the causes and conditions of the teachings. The order of these four is that although the potential can be awakened, it must rely on a guide. Once the potential is awakened, the Influencing Assembly will assist, and if there are no three benefits at all, it is the Assembly of Establishing Affinity. If you say there is no textual basis, are Mañjuśrī (Mañjuśrī) and Maitreya (Maitreya) not the Initiating Assembly? Are those who received predictions in the Three Assemblies not the Assembly Ready to Receive Benefit? Are the great Bodhisattvas other than the Initiating Assembly not the Influencing Assembly? Are those who leave and go, other than the Assembly Ready to Receive Benefit, not the Assembly of Establishing Affinity? Moreover, even in the mixed assembly, even without striking or moving, they can guide, and can all be called the Initiating Assembly; even if they are not dignified, they can assist, and can all be called the Influencing Assembly. The Vimalakirti Sutra (Vimalakirti Sutra) says: 'And be born in the Five Paths,' to show themselves, as well as the four assemblies they guide, which is sufficient in meaning.
The initial explanation of the Initiating Assembly includes explanation by Dharma, analogy, and combination. The initial explanation by Dharma first clarifies the inner virtues. 'Striking and raising' below refers to external functions. Responding to beings and establishing, therefore it is called...
為權，順宜制立故名為謀，有權之謀故云權謀。實智內融無謀而當，故云智鑒。鑒其宿善可生可成，故名知機。逗會無舛故名知時。擊揚之言義當發起，用以釋名，發機令起故云發起。初文釋發，「成辦」下釋起，亦可前四字正釋，次四字功能。動亦起也。又剖之令開故名為發，因擊揚者啟之而動故名為起。義兼能所通及自他。又擊平等之大慈，發時眾之一善，揚不二之大慧，動稟益之三業。又擊大會之宿因，發當機之妙益，揚如來之大教，動時眾之固執。又扣佛大悲故名擊，咨啟聖旨故名揚，令聞所未聞故名發動，使聞者果遂故云成辦，遂必獲悟故云利益。次舉喻者，大權象王躄法身樹，至起應地，演一乘之實唱、飽妙行之機緣，次「所謂」下閤中云發起五序咸益物機，故知集必不孤大權作命，由集故瑞乃至問答。「等」者，等取正說，序意既彰正說垂啟，故序中發起元期正宗，驗知此序未通於本，雖冠經首本由別故，而兩處發起俱在逸多，然跡事非遠可寄文殊，久本難裁故唯托佛。
釋當機者亦有法、譬、合。初法者，由有發起當機可成。「噹」者當也。下字去聲。「宿」往也。「植」種也。「德」眾善也。眾善之本故云「德本」，以善有本故得成機，大權作用利聖益凡，如來三達說稱宿種，故初成道護其
沒苦，方等、般若慮彼機生，故至此經先略次廣，三週容預攝無不該，乃至本門位登無垢，不差毫末稱其往因，中我可發故曰「當機」。今據釋眾，「當機」二字並屬所化，而須機應合論，理合義兼能所，今且從所以應所化。「宿植」下先釋機字，「緣合」下次釋當字。次喻中「如癰」者，譬有機也。「欲潰」者，譬可發也。為佛大聖及發起眾不謀而捺，煩惑分破、機緣分熟，智德分成、法身份顯。「不起」下合也。不合往機但合現發，現發即成現機故也。故不起于從一以出無量之座，即時聞于收無量以歸一之說，咸登初住故曰「得道」。此約克體論當機也。通收乃攝六根五品。
次釋影響眾者，然化主形聲必資伴以影響，方令發起擊動事遂，如響之應聲、影之隨形，亦法、譬、合。初法者，初兩句明影響之本，次「隱其」下明能輔之跡，所輔唯一故云「法王」。而能輔者，示因示漸示始示終，眾聖之威儀也。示因故古佛隱極而現修行，示漸故法身潛圓以現偏小，此皆匡輔釋迦法王。「匡」正也。謚法曰：貞心大度曰匡。「輔」者毗助也。貞心助主知物機有在，讓正化之功，故云「影響」。次喻者，如星晦獨照之用，但建輔月之功，顯德冥扶故云雖無為作而有巨益。《大論》問：諸比丘何故常隨世尊？答：如病
【現代漢語翻譯】 現代漢語譯本：如果沒有苦難，方等（Vaipulya，廣大的）和般若（Prajna，智慧）經典會考慮到眾生的根機而應運而生，因此這部經書先簡略后詳細，三週說法涵蓋一切，乃至使眾生在本門中證得無垢清凈的果位，絲毫不差地應合他們往昔的因緣，因為中道的智慧可以啓發，所以稱為『當機』。現在根據聽法的釋迦牟尼佛的弟子們來看，『當機』二字都屬於所教化的對象，而且必須根機和應合相配合來討論，道理上應該兼顧能教化和所教化兩方面，現在姑且從能應合所教化的方面來解釋。『宿植』以下先解釋『機』字，『緣合』以下解釋『當』字。接下來的比喻中，『如癰』，是比喻有機可乘。『欲潰』，是比喻可以啓發。因為佛陀大聖以及發起眾不約而同地按捺，煩惱迷惑逐漸破除、根機因緣逐漸成熟，智慧功德逐漸成就、法身逐漸顯現。『不起』以下是合喻。不合往昔的根機，只合現在的啓發，現在的啓發就成為現在的根機。所以沒有離開從一處顯現無量的座位，立刻聽聞了收攝無量回歸於一的說法，都證得了初住的果位，所以說『得道』。這是從本體上來說當機。普遍地收攝是指六根和五品位的眾生。 接下來解釋影響眾，教化之主的形像和聲音必定要依靠伴隨的影響，才能使發起和擊動的事情成功，就像回聲應和聲音、影子跟隨形體一樣，這也是法說、比喻和合說。最初的法說，前兩句說明影響的根本，接下來『隱其』以下說明能輔助的軌跡，所輔助的只有一位，所以說是『法王』。而能輔助的人，示現因地修行、示現漸次修行、示現開始修行、示現最終修行，這是眾聖的威儀。示現因地修行，所以古佛隱藏極高的果位而示現修行，示現漸次修行，所以法身隱藏圓滿而示現偏頗狹小，這些都是匡正和輔助釋迦法王。『匡』是匡正的意思。謚法上說：心志堅定、度量寬大叫做匡。『輔』是毗助的意思。心志堅定地幫助君主，知道眾生的根機所在，謙讓正教化的功勞，所以說『影響』。接下來的比喻，就像星星隱藏光芒，只發揮輔助月亮的作用，顯揚功德，暗中扶持，所以說雖然沒有作為，卻有巨大的益處。《大智度論》中問：各位比丘為什麼總是跟隨世尊？回答：就像生病
【English Translation】 English version: If there were no suffering, the Vaipulya (extensive) and Prajna (wisdom) sutras would arise considering the faculties of sentient beings. Therefore, this sutra starts briefly and then becomes detailed, encompassing everything in the three rounds of teachings, even enabling beings to attain the stainless state in the original teaching, perfectly matching their past causes without any deviation, because the wisdom of the Middle Way can be awakened, hence it is called 'those who are ready'. Now, according to the assembly of Shakyamuni Buddha's disciples who are listening to the Dharma, the words 'those who are ready' both belong to the objects to be taught, and it is necessary to discuss the faculties and responses together. In principle, it should encompass both the teacher and the taught. Now, let's explain it from the aspect of being able to respond to the taught. 'Past planting' below first explains the word 'faculty', and 'conditions meeting' below explains the word 'ready'. In the following metaphor, 'like a boil' is a metaphor for having an opportunity. 'About to burst' is a metaphor for being able to be awakened. Because the Buddha, the great sage, and the initiating assembly pressed down without prior consultation, afflictions and delusions are gradually broken, the conditions of faculties gradually mature, the merits of wisdom gradually achieve, and the Dharmakaya gradually manifests. 'Without arising' below is the combined metaphor. It does not match the past faculties, but only matches the present awakening, and the present awakening becomes the present faculty. Therefore, without leaving the seat of manifesting the immeasurable from one place, they immediately heard the teaching of collecting the immeasurable and returning to one, and all attained the stage of the initial dwelling, so it is said 'attained the Way'. This is discussing 'those who are ready' from the perspective of the essence. Universal collection refers to the six senses and the beings of the five stages. Next, explaining the influencing assembly, the form and sound of the teaching master must rely on the accompanying influence to make the initiating and striking events successful, just like an echo responding to a sound and a shadow following a form. This is also a Dharma explanation, a metaphor, and a combined explanation. The initial Dharma explanation, the first two sentences explain the root of the influence, and then 'hiding their' below explains the traces of being able to assist. There is only one being assisted, so it is said 'Dharma King'. And those who can assist, show the cause of practice, show the gradual practice, show the beginning of practice, show the end of practice, this is the majesty of the assembly of sages. Showing the cause of practice, so the ancient Buddha hides the highest state and shows practice, showing the gradual practice, so the Dharmakaya hides perfection and shows partial smallness, these are all rectifying and assisting Shakyamuni Dharma King. 'Rectifying' means to correct. The posthumous law says: a firm mind and a broad measure are called rectifying. 'Assisting' means to help. Firmly helping the ruler, knowing where the faculties of sentient beings are, and humbly yielding the merit of the correct teaching, so it is said 'influence'. The following metaphor is like the stars hiding their light, only exerting the function of assisting the moon, manifesting merit, and secretly supporting, so it is said that although there is no action, there is great benefit. The Mahaprajnaparamita Shastra asks: Why do the bhikshus always follow the World Honored One? The answer is: Like being sick
差隨醫，顯醫功也。此舉實行者尚有影響之儀，況法身古佛垂形助化，故知四眾如輕病者差，八部如重病者差，輕重俱有權實影響。
次釋結緣者，「結」謂結構立機之始，「緣」即緣助能成其終，則為未來修得三德之先萌也。無前三益故云「結緣」，即此眾會前三之餘。故此一緣兼具二義，謂助現、助當。于中先對前三辨無，「力無」下簡異發起，「德非」下簡異影響，「而過」下明非當機。凡發起眾皆具二義：一者引至會所，二者扣佛成機。而法身菩薩具斯二用，故云「之能」。而結緣者闕其勝利，故曰「力無」。「鎮」謂鎮重，即內德也。「嚴」謂莊嚴，即外儀也。內德既高外儀必整，嚴飾化事光榮主用，故結緣者于其所無，故云「力無」等也。又鎮以肅之，嚴以伏之，既肅既伏化道可行，故云「之用」。此結緣者自益尚薄，安肅伏他？故云「德非」也。「覆漏」等者，覆字入聲，無聞慧故如器現覆，闕思慧故如器已漏，無修慧故如器污雜，如器雖仰而全，以污雜故為用者棄，故總結云「三慧不生」。「現世」等者，現雖得聞而不名慧，聞慧尚無思修安有？此即通取六根五品，別則五千起去之流，故起去者雖無三慧，然納種在性得為系珠，故知亦無觀行位中世界益也，故云「無四悉益」。準此分位，四悉
【現代漢語翻譯】 現代漢語譯本： 差隨醫，彰顯了醫生的功用。這種行為的實行者尚且有影響他人的威儀，更何況是法身古佛垂下身形來幫助教化，因此可知四眾弟子如同得了輕病的人被治癒，天龍八部如同得了重病的人被治癒，輕重兩種情況都具有權巧和真實的利益影響。 其次解釋『結緣』，『結』指的是結構建立、機會開始，『緣』指的是因緣幫助能夠成就最終結果，那麼這就是未來修得法身、般若、解脫三德的最初萌芽。因為沒有前面所說的三種利益，所以稱為『結緣』，也就是這次法會中前三種人之外的其餘大眾。因此，這一個『緣』兼具兩種含義，即幫助顯現和幫助未來。其中，首先針對前面三種人辨別他們所沒有的，在『力無』之下，簡要說明結緣者與發起者的不同，在『德非』之下，簡要說明結緣者與有影響者不同，在『而過』之下，說明結緣者不是當機眾。凡是發起眾都具備兩種含義：一是引導他人來到法會場所，二是促成他人與佛結緣。而法身菩薩具備這兩種作用，所以說『之能』。而結緣者缺少這種殊勝利益，所以說『力無』。『鎮』指的是鎮定莊重，也就是內在的德行。『嚴』指的是莊嚴，也就是外在的威儀。內在的德行既然高尚，外在的威儀必定整肅，莊嚴修飾教化之事，光榮主要的作用，所以結緣者在這些方面有所欠缺，所以說『力無』等等。又用鎮定來使人肅敬，用莊嚴來使人降伏，既肅敬又降伏，教化之道才能可行，所以說『之用』。這個結緣者自身受益尚且微薄，又怎麼能使他人肅敬降伏呢？所以說『德非』。『覆漏』等，『覆』字是入聲，因為沒有聽聞的智慧，就像器皿倒扣著一樣；缺少思惟的智慧，就像器皿已經漏了一樣；沒有修習的智慧，就像器皿污穢混雜一樣。就像器皿雖然是仰著的而且是完整的，但是因為污穢混雜，所以被使用者拋棄，所以總結說『三慧不生』。『現世』等，現在即使聽聞了佛法，也不能稱之為智慧，聽聞的智慧尚且沒有，思惟和修習的智慧又怎麼會有呢？這裡是通指六根和五品弟子，特別是指五千退席之流，所以退席的人雖然沒有三慧，但是將佛法的種子納入本性中，可以作為系珠，因此可知也沒有觀行位中的世界利益，所以說『無四悉益』。按照這個分位，四悉檀的利益也都沒有。
【English Translation】 English version: 'Cha Sui Yi' (差隨醫, the difference following the doctor) demonstrates the function of a doctor. The practitioner of this action still has the dignity to influence others, let alone the Dharmakaya Ancient Buddha (法身古佛, the primordial Buddha) descending to help and transform. Therefore, it can be known that the fourfold assembly (四眾, monks, nuns, laymen, and laywomen) are like those with minor illnesses being cured, and the eight divisions (八部, the eight classes of non-human beings who are protectors of Buddhism) are like those with serious illnesses being cured. Both minor and serious situations have expedient and real beneficial influences. Next, explaining 'Jie Yuan' (結緣, forming a karmic connection), 'Jie' (結) refers to the beginning of establishing a structure and opportunity, and 'Yuan' (緣) refers to the conditions that help to achieve the final result. Then, this is the initial sprout of cultivating the three virtues of Dharmakaya (法身, the body of essence), Prajna (般若, wisdom), and liberation (解脫, emancipation) in the future. Because there are no the aforementioned three benefits, it is called 'Jie Yuan' (結緣), which is the rest of the assembly besides the first three types of people. Therefore, this one 'Yuan' (緣) has two meanings, namely, helping to manifest and helping the future. Among them, first, distinguish what the previous three types of people do not have. Under 'Li Wu' (力無, lacking the power), briefly explain the difference between those who form a karmic connection and those who initiate. Under 'De Fei' (德非, lacking the virtue), briefly explain the difference between those who form a karmic connection and those who have influence. Under 'Er Guo' (而過, passing by), explain that those who form a karmic connection are not the immediate audience. All those who initiate have two meanings: one is to guide others to the Dharma assembly, and the other is to help others form a karmic connection with the Buddha. And the Dharmakaya Bodhisattva (法身菩薩, a bodhisattva who has attained the Dharmakaya) has these two functions, so it is said 'Zhi Neng' (之能, the ability of). And those who form a karmic connection lack this supreme benefit, so it is said 'Li Wu' (力無, lacking the power). 'Zhen' (鎮, to calm) refers to calmness and solemnity, which is inner virtue. 'Yan' (嚴, to adorn) refers to adornment, which is external dignity. Since inner virtue is noble, external dignity must be orderly. Adorning and embellishing the matter of transformation glorifies the main function. Therefore, those who form a karmic connection lack in these aspects, so it is said 'Li Wu' (力無, lacking the power), etc. Also, use calmness to make people respectful, and use adornment to subdue people. With both respect and subdual, the path of transformation can be practiced, so it is said 'Zhi Yong' (之用, the function of). This person who forms a karmic connection benefits himself still meagerly, how can he make others respectful and subdued? So it is said 'De Fei' (德非, lacking the virtue). 'Fu Lou' (覆漏, covered and leaking), etc., 'Fu' (覆) is an entering tone, because there is no wisdom of hearing, it is like a vessel turned upside down; lacking the wisdom of thinking, it is like a vessel that has already leaked; without the wisdom of cultivation, it is like a vessel that is dirty and mixed. It is like a vessel that is upright and complete, but because it is dirty and mixed, it is discarded by the user, so it is concluded that 'San Hui Bu Sheng' (三慧不生, the three wisdoms do not arise). 'Xian Shi' (現世, present life), etc., even if one hears the Dharma now, it cannot be called wisdom. If the wisdom of hearing is not present, how can there be the wisdom of thinking and cultivation? This generally refers to the six senses and the disciples of the five grades, especially the stream of the five thousand who withdrew. Therefore, although those who withdrew do not have the three wisdoms, they can incorporate the seeds of the Dharma into their nature and can be used as a string of beads. Therefore, it can be known that there is also no benefit of the world in the stage of contemplation and practice, so it is said 'Wu Si Xi Yi' (無四悉益, without the four siddhartha benefits). According to this division, the benefits of the four siddharthas are also not present.
俱得名為當機，故五品已來世界益也；六根已來為人對治益也；初住已去第一義益。是故下文隨喜品末尚成當機，一句一偈結緣眾耳。然聞略說則有過於一句一偈，是則不論聞之多少，但未入品俱名結緣，故五品前無復三慧、四悉益也。無聞故無世界，無思故無為人，無修故無對治，無證故無第一義。故第一義有通有別，通於五品、別在初住，故得度之言亦有通別，即是第一義之通別也。是則雖復四悉義通，終成結緣位別。「但作」下正示結緣眾相。「比丘」下結數為十六者，若據文殊、彌勒但在比丘眾中，諸尼雖無請法之文，下文亦有請記之相，但俗二眾雖無正文，準例合有，既至會所必為權者之所引導。二眾既爾，八部亦然。今從總相但云四眾，故知但云比丘等四所攝未周，云無文者深成不達。次「此是」下次「約三教」者，兼論昔教，五味傳引準上可知。「本跡可解」者，若且約體用則本住尊極，或深位法身，跡為四教一十六眾。觀心明位取五品為結緣者，且約觀行為言，故以名字觀行而為結緣，以當機中初住即入影響故也。應知初住具有二義，若舊入者唯名影響，乃至聞經超入后位意亦如是。若新入者得是當機亦是影響及以發起，即如發誓弘經之徒。言「云云」者，分別此四為成觀行高下不同，至此位時並堪
【現代漢語翻譯】 現代漢語譯本：
都可稱為當機（指能夠理解和接受佛法教義的人），所以《隨喜品》之前的五品是世界益（使眾生受益），六根清凈之後是為人對治益（針對不同根性的眾生進行教化），初住位之後是第一義益（證悟最高真理的利益）。因此，下文《隨喜品》末尾仍然成就當機，一句一偈都與大眾結下法緣。然而，聽聞略說佛法，其功德可能超過一句一偈，所以不論聽聞多少，只要未進入五品位，都稱為結緣。因此，五品位之前沒有三慧（聞慧、思慧、修慧）、四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的利益。沒有聽聞就沒有世界悉檀，沒有思惟就沒有各各為人悉檀，沒有修習就沒有對治悉檀，沒有證悟就沒有第一義悉檀。所以，第一義悉檀有通有別，通於五品位，別在初住位，因此『得度』的說法也有通有別，就是第一義悉檀的通別之義。這樣看來，雖然四悉檀的意義是共通的，但最終成就的是結緣位的差別。
『但作』以下，正是顯示結緣眾生的各種相狀。『比丘』以下，總結人數為十六位，如果根據《文殊師利問經》、《彌勒菩薩所問經》來看，文殊、彌勒只在比丘眾中，諸位比丘尼雖然沒有請法的文字記載，但下文也有請佛授記的相狀，只是在家二眾雖然沒有正文記載，但按照慣例應該也有，既然來到法會場所，必定會被有權勢的人所引導。在家二眾既然如此，天龍八部也是這樣。現在從總相上只說四眾，所以知道只說比丘等四眾所包含的範圍並不周全，說沒有文字記載的人，是很不通達的。其次，『此是』以下，『約三教』以下，兼論過去的教義，五味相生的譬喻可以參照上文理解。
『本跡可解』，如果只是從體和用來說，那麼本是尊極的，或是深位的法身，跡是四教和十六眾。觀心明位，取五品位作為結緣，只是從觀行方面來說，所以用名字觀行作為結緣，因為在當機中，初住位就進入影響位了。應該知道初住位具有兩種含義，如果是舊入者，只稱為影響位，乃至聽聞經典超越進入後面的位次，意思也是這樣。如果是新入者，既是當機，也是影響位，也是發起位，就像發誓弘揚經典的修行者。說『云云』，是分別這四種觀行成就的高下不同，到這個位次時，都堪能了。
【English Translation】 English version:
All can be named 'Dangji' (those who can understand and accept the Buddha's teachings), therefore the five grades before the 'Joyful Acceptance Chapter' are the benefits of the world (benefiting sentient beings); after the purification of the six senses, it is the benefit of teaching according to the individual (teaching sentient beings according to their different dispositions); after the initial dwelling stage, it is the benefit of the first principle (the benefit of realizing the highest truth). Therefore, at the end of the 'Joyful Acceptance Chapter' below, 'Dangji' is still achieved, and every phrase and verse forms a karmic connection with the audience. However, hearing a brief explanation of the Dharma may exceed the merit of a phrase or verse, so regardless of how much is heard, as long as one has not entered the five grades, it is called forming a karmic connection. Therefore, before the five grades, there are no benefits of the three wisdoms (wisdom of hearing, wisdom of thinking, wisdom of cultivation) and the four siddhantas (world siddhanta, individual siddhanta, remedial siddhanta, first principle siddhanta). Without hearing, there is no world siddhanta; without thinking, there is no individual siddhanta; without cultivation, there is no remedial siddhanta; without realization, there is no first principle siddhanta. Therefore, the first principle siddhanta has both general and specific aspects, general in the five grades and specific in the initial dwelling stage. Therefore, the saying 'attainment of liberation' also has general and specific aspects, which is the general and specific meaning of the first principle siddhanta. In this way, although the meaning of the four siddhantas is common, what is ultimately achieved is the difference in the stage of forming a karmic connection.
'But make' below, precisely shows the various aspects of sentient beings forming karmic connections. 'Bhikkhu' below, summarizing the number as sixteen, if according to the 'Manjushri Questions Sutra' and the 'Maitreya Bodhisattva Questions Sutra', Manjushri and Maitreya are only in the Bhikkhu assembly. Although there is no written record of the Bhikkhunis requesting the Dharma, there are signs of requesting predictions in the following text. However, although there is no formal record of the two lay assemblies, according to convention, there should also be. Since they have come to the Dharma assembly, they must be guided by powerful people. Since the two lay assemblies are like this, so are the eight divisions of gods and dragons. Now, from a general perspective, only the four assemblies are mentioned, so it is known that the scope included by only mentioning the four assemblies such as Bhikkhus is not comprehensive. Those who say there is no written record are very ignorant. Next, 'This is' below, 'About the three teachings' below, also discusses the past teachings. The analogy of the five flavors giving rise to each other can be understood by referring to the above text.
'The original and manifested can be understood', if only speaking from substance and function, then the original is supremely honored, or the Dharmakaya of a deep stage, and the manifested is the four teachings and the sixteen assemblies. Observing the mind and clarifying the stage, taking the five grades as forming a karmic connection, is only speaking from the aspect of contemplation and practice, so using name contemplation and practice as forming a karmic connection, because in 'Dangji', the initial dwelling stage enters the stage of influence. It should be known that the initial dwelling stage has two meanings. If it is an old entrant, it is only called the stage of influence, and even hearing the sutras and surpassing to enter the later stages, the meaning is also the same. If it is a new entrant, it is both 'Dangji', the stage of influence, and the stage of initiation, just like practitioners who vow to promote the sutras. Saying 'etcetera' is to distinguish the different levels of achievement in these four contemplations and practices. At this stage, they are all capable.
為此四眾故也。五千起去尚得結緣，故知不專名字五品，故約觀行從容而釋「圍繞」。初文具有四悉，文不彰灼，準上言之。「凈居天下」即世界，「化為人像」即為人，「人以為楷」即對治，「禮已聽法」即第一義。「表四門」去約教。若直就當教論眾，自有諸教中佛，今從圍繞圓極義邊，乃表三教四門機動，動故見理。無量義時仍是偏小，預表當聞圓四門也。今昔相望四教義足，故但云「例」。故知昔教非無四門當教機動，但小鈍未融至此方名大機動也。若本圓人至此增進亦名為動，但不別而別得四門名。
約觀解者，三教觀行猶如行旋，皆成圓觀猶如唸佛。又觀只是念，以觀轉故，故云增也。「若觀」下寄觀以論本跡。若約體用及久近者，本住非動非不動之法身，跡示諸教機動繞佛。
釋「供養」者，猶在彼眾為聞《無量義經》，眾集之時而修供養，故釋「爾時」不得云眾集時也。彼經所列凡諸來者咸持供具，有引《華嚴經》諸供養云從十方來，亦未全然。若大莊嚴所獻供養，此例似爾，若國人所置並凡力所為。
若爾何故並雲天廚等耶？
答：
從勝而說贊以天名，故知影響、發起二眾供具必異，當機、結緣復應料簡，諸位不同供具亦別。上位尚非二乘所識，何止天供。
【現代漢語翻譯】 現代漢語譯本： 這是爲了四眾弟子的緣故。即使五千人退席，仍然可以結下佛緣，因此可知不僅僅是名字上的五品弟子。所以根據觀行的情況，從容地解釋『圍繞』。開始的經文包含了四悉檀（世界悉檀，為人悉檀，對治悉檀，第一義悉檀），只是經文沒有明確說明，可以參照上面的解釋。『凈居天下』就是指世界，『化為人像』就是指為人，『人以為楷』就是指對治，『禮已聽法』就是指第一義。『表四門』是從教義的角度來說的。如果直接就當教來討論聽眾，自然有其他教派中的佛，現在從圍繞的圓滿究竟的意義來說，就表示三教四門（頓、漸、秘密、不定）的機緣發動，因為發動才能見到真理。《無量義經》的時候仍然是偏頗和小乘的，預先表示將要聽聞圓滿的四門教義。現在和過去相互比較，四教的意義就完備了，所以只說是『例』。因此可知過去的教義並非沒有四門當教的機緣發動，只是小乘遲鈍，沒有融會貫通，到了這裡才稱為大機緣發動。如果本來就是圓教根性的人，到了這裡有所增進，也稱為發動，只是不特別說明，而自然得到四門的名義。
從觀解的角度來說，三教的觀行就像旋轉的行動，都成就了圓滿的觀想，就像唸佛一樣。而且觀想只是念，因為觀想的轉變，所以說是增進。『若觀』以下，借用觀想來討論本跡（根本與示現）。如果從體用以及時間長短來說，根本是安住于非動非不動的法身，示現的軌跡是諸教的機緣發動而圍繞佛。
解釋『供養』，是因為還在聽聞《無量義經》的聽眾之中，在聽眾聚集的時候而修習供養，所以解釋『爾時』不能說是聽眾聚集的時候。那部經中所列舉的凡是來的人都拿著供具，有人引用《華嚴經》的各種供養說是從十方而來，也未必完全如此。如果像大莊嚴菩薩所獻的供養，這個例子類似，如果是國人所設定的，都是凡人的力量所為。
如果這樣，為什麼都說是天廚等等呢？
回答：
是從殊勝的角度來說，讚歎用天上的名稱，因此可知影響眾和發起眾的供具必定不同，當機眾和結緣眾也應該加以區分，各個地位不同，供具也不同。上位的人尚且不是二乘所能認識的，更何況是天上的供養呢。
【English Translation】 English version: This is for the sake of the fourfold assembly (bhikshus, bhikshunis, upasakas, and upasikas). Even if five thousand people leave, they can still form a connection with the Buddha Dharma, so it is known that it is not limited to the five grades of disciples in name only. Therefore, based on the circumstances of contemplation and practice, 'surrounding' is explained leisurely. The initial text contains the four siddhantas (world, individual, antidote, and ultimate truth), but the text does not explicitly state them, so it can be referred to the above explanation. 'Pure dwelling in the world' refers to the world, 'transforming into human images' refers to the individual, 'people taking it as a model' refers to the antidote, and 'having paid respects and listened to the Dharma' refers to the ultimate truth. 'Representing the four gates' is from the perspective of doctrine. If we directly discuss the audience in the current teaching, there will naturally be Buddhas from other teachings. Now, from the perspective of the complete and ultimate meaning of surrounding, it represents the activation of the opportunities of the three teachings and four gates (sudden, gradual, secret, and indefinite), because only through activation can one see the truth. At the time of the Immeasurable Meanings Sutra (Wu Liang Yi Jing), it was still biased and of the Small Vehicle, foreshadowing that one would hear the complete four gates of doctrine. Comparing the present and the past, the meaning of the four teachings is complete, so it is only said to be an 'example'. Therefore, it is known that the past teachings were not without the activation of the opportunities of the four gates of the current teaching, but the Small Vehicle was slow and had not been integrated, and only here is it called the activation of great opportunities. If one is originally a person of the perfect teaching, and makes progress here, it is also called activation, but the name of the four gates is obtained without special explanation.
From the perspective of contemplation and understanding, the contemplation and practice of the three teachings are like rotating actions, all achieving complete contemplation, just like reciting the Buddha's name. Moreover, contemplation is just recitation, because of the transformation of contemplation, it is said to be an increase. Below 'If contemplation', the text borrows contemplation to discuss the root and traces (fundamental and manifested). If we speak in terms of essence and function, and duration, the root is abiding in the Dharma body that is neither moving nor unmoving, and the manifested traces are the activation of the opportunities of the various teachings surrounding the Buddha.
Explaining 'offerings' is because they were still among the audience listening to the Immeasurable Meanings Sutra (Wu Liang Yi Jing), and they practiced making offerings when the audience gathered, so the explanation of 'at that time' cannot be said to be when the audience gathered. All those who came, as listed in that sutra, brought offerings, and some cited the various offerings in the Flower Garland Sutra (Hua Yan Jing) as coming from the ten directions, but this is not entirely the case. If it is like the offerings presented by Bodhisattva Great Adornment, this example is similar, but if it is set up by the people of the country, it is all done by the power of ordinary people.
If so, why are they all called heavenly kitchens, etc.?
Answer:
It is spoken from the perspective of superiority, praising with heavenly names, so it is known that the offerings of the influential assembly and the initiating assembly must be different, and the opportune assembly and the connection-forming assembly should also be distinguished. The various positions are different, and the offerings are also different. The upper positions are not even recognized by the Two Vehicles (Shravakas and Pratyekabuddhas), let alone heavenly offerings.
「儼然不散」者，說經才竟即入彼定，當時放光天便雨華、地即六動，時眾睹此便生疑念，乃至問答，由此遷延儼然不散，同座復說故名為「仍」。須全指彼故云「不得有異」，文雖廣略事無別途。
問：
於三業中二業事畢，意業如何？答：
專注之言言通事別，若以始終專注由此而生疑念，則意未休。若且以身口讚歎供養，則一期事畢，意具斯二不可一向。
釋「現相序」者，于中三：先示文，次破古中先敘古，次「今謂」下略破，然亦許其文仍破其義，義即表報。言表報者，瑞是能表，表即報也。云「未彰」者，光宅雖即彼此同六，皆云三雙全無所表，故知動靜之言太淺。上下之語既彰，況內懷歡喜非唯睹光，是故今不存其立稱。況度人觀理何教無之？所以吉相預報令知當善，故先示奇特警悟物情，名為表報。但眾既未了，知決在文殊。文殊決已，知定起所說不出一多相即，從因至果感應道交，故以三雙而先表報。既列教首教須殊常，上下等言事則易了，何須文殊靳固彌勒慇勤耶？三「今明」下正釋，中三：初略列釋，次「此六」下辨二名同異，三「略明」下以瑞對妙。初文者，六中除說法餘五同時，雖復異同共顯一致。然於六中雖前二后二正為時眾，以中二為表，正在因果故也
。所以華表真因、地兼分果，說且顯露從多、定乃密意從處，圓機當發圓應照之，故知六瑞並異諸經，不同光宅。次明同異中先引文明同，「人情分別」去辨異。雖以異為相、表報為瑞，異瑞之相本報妙理，從同義強復有文據，故順人情未為盡理。「玄」者黑色，義同幽也。「頤」即深也。「說之」等者，諸佛出世本為佛乘，四十餘年抑之在懷，圓音將興慮不尊重。又復以瑞而抬掣之，令欽渴信生、疑去解明。「表報十妙」者，若準前文只應表報四一而已，以四一文略順光宅。若準今文廣則無量略則但十，極略只可雲表一乘，今雖云略乃成處中。又十妙者，此經既以妙報釋瑞，妙義既十，六之所表道理應然，故近則表跡、遠表于本，具如《玄》文開合者是。若且表跡亦如《玄》文引經六瑞。言「感應中已說」者，恐文誤也。《玄》文列在神通妙中。言「更道」者，為辨異故，故更說之。今具錄《玄》神通妙文對今辨別，以各有所以故也。《玄》文云：「地皆嚴凈表理妙，放眉間光表智妙，入於三昧錶行妙，天雨四華表位妙，栴檀香風表乘妙，四眾有疑表機妙，見八千土表應妙，供表感應妙也。地動表神通妙，天鼓表說法妙，眾喜表眷屬妙，修行表利益妙。」《玄》文通收香風地凈彼此六瑞，故遍取之。今文不列他土文
【現代漢語翻譯】 現代漢語譯本 所以，華表是真實原因（真因），土地兼具分果的功用（地兼分果），所說的內容顯而易見是從多方面入手的（說且顯露從多），禪定則是深藏的意圖從細微之處體現（定乃密意從處），圓滿的根機應當引發圓滿的應驗來照亮它（圓機當發圓應照之），因此可知《法華經》的六種瑞相與其它經典不同，這與光宅寺的觀點不同。 接下來闡明相同與不同之處，首先引用文明來說明相同之處，用『人情分別』來辨別不同。雖然以不同作為表象，以表報作為瑞相，但不同瑞相的本質是回報微妙的道理，從相同的意義上來說，有強有力的文字依據，所以順應人情並非完全符合真理。『玄』指的是黑色，意義與幽深相同。『頤』就是深遠的意思。 『說之』等，諸佛出世的本意是爲了宣揚佛乘，但四十多年來一直壓抑在心中，圓滿的音聲即將興起，又擔心不夠尊重。所以又用瑞相來抬高和牽引，使人們產生欽佩和渴望的信心，消除疑惑，明白道理。『表報十妙』，如果按照前面的文字，只應該表報四種或一種而已，因為四種或一種的文字比較簡略，順應了光宅寺的觀點。如果按照現在的文字，廣義上來說是無量的，簡略來說只有十種，極其簡略來說只能說是表報一乘，現在雖然說是簡略，但卻成了折中的說法。這十種妙處，是因為這部經用微妙的果報來解釋瑞相，既然微妙的意義有十種，那麼六種瑞相所表達的道理也應該是這樣，所以近處可以表達事蹟，遠處可以表達根本，具體就像《玄》文中所說的開合一樣。如果僅僅表達事蹟，也像《玄》文引用經典中的六種瑞相一樣。說『感應中已說』，恐怕是文字有誤。《玄》文將其列在神通妙中。說『更道』，是爲了辨別不同，所以再次說明。現在完整地記錄《玄》的神通妙文，與現在的文字進行辨別，因為各有各的道理。《玄》文說：『大地都莊嚴清凈，表示理妙（表理妙）；從眉間放光，表示智妙（表智妙）；進入三昧，表示行妙（錶行妙）；天上落下四種花，表示位妙（表位妙）；旃檀香風，表示乘妙（表乘妙）；四眾有疑問，表示機妙（表機妙）；見到八千國土，表示應妙（表應妙）；供養，表示感應妙（表感應妙）。大地震動，表示神通妙（表神通妙）；天鼓鳴響，表示說法妙（表說法妙）；大眾歡喜，表示眷屬妙（表眷屬妙）；修行，表示利益妙（表利益妙）。』《玄》文普遍地包括了香風、大地清凈等彼此的六種瑞相，所以普遍地選取了它們。現在的文字沒有列出他方國土的文字。
【English Translation】 English version Therefore, the ornamental columns (Huabiao) are the true cause (Zhenyin), and the land combines the function of dividing the fruit (Di Jian Fen Guo). What is said is clearly revealed from multiple perspectives (Shuo Qie Xianlu Cong Duo), while meditation is the hidden intention manifested from subtle details (Ding Nai Miyi Cong Chu). The complete potential should trigger a complete response to illuminate it (Yuanji Dang Fa Yuan Ying Zhao Zhi). Therefore, it can be known that the six auspicious signs of the Lotus Sutra are different from other scriptures, which is different from the view of Guangzhai Temple. Next, clarify the similarities and differences. First, cite civilization to illustrate the similarities, and use 'human sentiment discrimination' (Renqing Fenbie) to distinguish the differences. Although difference is taken as appearance and report as auspicious sign, the essence of different auspicious signs is to repay the subtle principle. From the same meaning, there is strong textual evidence, so conforming to human sentiment is not completely in line with the truth. 'Xuan' refers to black, and its meaning is the same as profound. 'Yi' means profound. 'Shuo Zhi' etc., the original intention of the Buddhas' appearance in the world is to promote the Buddha-vehicle, but for more than forty years it has been suppressed in their hearts. The complete sound is about to rise, and they are worried that it is not respectful enough. Therefore, they use auspicious signs to elevate and guide, so that people generate admiration and eager faith, eliminate doubts, and understand the truth. 'Ten Subtleties of Report' (Biao Bao Shi Miao), if according to the previous text, only four or one should be reported, because the text of four or one is relatively simple, conforming to the view of Guangzhai Temple. If according to the current text, in a broad sense it is immeasurable, in a simple sense there are only ten, and in an extremely simple sense it can only be said to report the One Vehicle. Although it is said to be simple now, it has become a compromise. These ten subtleties are because this sutra uses subtle retribution to explain auspicious signs. Since there are ten kinds of subtle meanings, the principles expressed by the six auspicious signs should also be like this, so in the near place it can express the deeds, and in the far place it can express the root, specifically like the opening and closing mentioned in the 'Xuan' text. If only expressing the deeds, it is also like the 'Xuan' text citing the six auspicious signs in the scriptures. Saying 'already said in the response' (Ganying Zhong Yi Shuo), I am afraid there is a textual error. The 'Xuan' text lists it in the supernatural power subtlety. Saying 'say again' (Geng Dao), is to distinguish the differences, so explain it again. Now, the complete record of the 'Xuan' supernatural power subtlety text is compared with the current text for discrimination, because each has its own reason. The 'Xuan' text says: 'The earth is all solemn and pure, expressing the subtlety of principle (Biao Li Miao); emitting light from the eyebrows, expressing the subtlety of wisdom (Biao Zhi Miao); entering samadhi, expressing the subtlety of practice (Biao Xing Miao); four kinds of flowers falling from the sky, expressing the subtlety of position (Biao Wei Miao); sandalwood fragrant wind, expressing the subtlety of vehicle (Biao Cheng Miao); the four assemblies have doubts, expressing the subtlety of opportunity (Biao Ji Miao); seeing eight thousand lands, expressing the subtlety of response (Biao Ying Miao); offering, expressing the subtlety of response (Biao Ganying Miao). The earth shakes, expressing the subtlety of supernatural power (Biao Shentong Miao); the heavenly drum sounds, expressing the subtlety of Dharma teaching (Biao Shuofa Miao); the masses rejoice, expressing the subtlety of retinue (Biao Juanshu Miao); practice, expressing the subtlety of benefit (Biao Yili Miao).' The 'Xuan' text universally includes the six auspicious signs of fragrant wind, pure earth, etc., so it universally selects them. The current text does not list the text of other lands.
者，此土自足故也。凡諸取文皆有通別，況香風地凈但是開合，至下釋文更有料簡。又他土中上聖下凡義同感應，人法復與說法義同，唯始終中終同應息，菩薩行行復同因果，故行行文寬總攝於漸，凡所表語意並含弘，是故下文多番釋之。古來諸釋都無此意，光等徒施浪疑虛答，狀若炫耀時眾，何殊精魅外通。故一家釋瑞必有所表，是則大事大人作大感動，大機大益顯于大理，須大眷屬以輔大會，俱感大時大運成熟，自非靈山共稟、此世親承，焉能契之曷有測之。
釋說法瑞中復更分經為四：初列所說法體，次列體上之名，三明菩薩所依，四明佛之所護。初文者，先略引經釋，次「今將」下以「十妙捒經」等者，且將跡妙十中五來。「捒」字，色喻反，謂莊捒也。既引彼經以此莊之，令成今妙，以彼善戒但從自行因果，故無餘五，法大境也。通是教法，別以十二部中毗佛略部，是方等理。心、解，智也。凈、嚴，行也。凈應具七，即始終行也。時，位也，亦始終位也。具足是三法妙也。由因有果能豈無所，故但有前五必兼后五，況復且以因果名同、義理猶別，兼獨開等思之可知(云云)。況復三祇義涉三藏，數有大小故使之然。
問：
以十妙揀經，乃成粗妙不別。
答：
從名同邊
可對十妙，若從序表，實如所問，故須別釋以對序文。
次列體上之名者，先破古。涉法師云：「論采諸經名有十七，慈恩廣釋乃為過分。」今先破生觀，于中先述彼所立，次「若爾」下今文難者，《般若》、《凈名》無相非序，安得以《無量》無相為序？次救意者，五時相生次第別故，雖俱無相前後有殊，二經之後方《無量義》，《無量義》後方是《法華》，故唯《無量》為《法華》序，餘二遠故序義不成。「若爾」下更難者，始自華嚴，後後教起以至法華，此則通途，前經生后乃成次第，展轉為序別義不成。若諸經不然，豈獨《無量義》為《法華》別序耶？次基師所立不殊生觀，破準前說。次「印師」者，印受于龍，龍受于遠，所計既等破立一同。言「無相善有成佛義」者，意云：十二年前是有相教非成佛因，指無相善有成佛義。意云：至法華中一切無不皆成佛道。所言義者，謂可成也。故以成佛義為一乘經序。「又云」等者，若爾，方等、般若亦明無相，亦應以方等、般若為《法華》序。印師防此伏難，故更述《無量義》與《大品》對辨，《大品》無相猶說有三無三，《無量義》中無相不說三之有無，故《大品》無相非《法華》中《無量義經》，《無量義經》未翻譯故。此有三失：一者錯解《無量義》云
【現代漢語翻譯】 現代漢語譯本： 如果可以對治十種玄妙，如果從序文的表述來看，確實如你所問，所以需要另外解釋來對應序文。
接下來列舉體上的名稱，首先破斥古說。涉法師說：『論中採用各經的名稱有十七個，慈恩的廣釋就太過分了。』現在先破斥生觀的觀點，其中先陳述他所立的觀點，然後『若爾』（如果這樣）以下是今文的詰難：《般若經》、《維摩詰經》講的是無相，並非序文，怎麼能以《無量義經》的無相作為序文呢？接下來是為自己的觀點辯護，五時教法相生次第不同，雖然都講無相，但前後有區別，在《般若經》、《維摩詰經》之後才是《無量義經》，《無量義經》之後才是《法華經》，所以只有《無量義經》是《法華經》的序文，其餘兩部經時間久遠，序文的意義不能成立。『若爾』以下進一步詰難，從《華嚴經》開始，後後的教法興起，一直到《法華經》，這是通途，前經產生后經才能形成次第，輾轉成為序文，別義不能成立。如果各經不是這樣，難道只有《無量義經》是《法華經》的別序嗎？接下來基師所立的觀點與生觀沒有區別，破斥的依據與前面所說相同。接下來是『印師』，印師的觀點是接受于龍樹菩薩，龍樹菩薩接受于慧遠法師，所持的觀點既然相同，破斥和建立的觀點也相同。說『無相善有成佛的意義』，意思是說：十二年前是有相教，不是成佛的因，指的是無相善有成佛的意義。意思是說：到了《法華經》中，一切沒有不能成佛道的。所說的意義，是指可以成佛。所以用成佛的意義作為一乘經的序文。『又云』等，如果這樣，方等、般若也闡明無相，也應該以方等、般若作為《法華經》的序文。印師爲了防止這種詰難，所以進一步陳述《無量義經》與《大品般若經》的對辨，《大品般若經》講無相，仍然說有三和無三，《無量義經》中講無相，不說三的有無，所以《大品般若經》的無相不是《法華經》中的《無量義經》，《無量義經》沒有翻譯的緣故。這有三個錯誤：一是錯誤地理解《無量義經》說 （《般若經》（Prajna Sutra）：宣講智慧的經典；《維摩詰經》（Vimalakirti Sutra）：又稱《不可思議解脫經》，講述維摩詰居士的修行境界；《無量義經》（Amitartha Sutra）：宣講無量諸法的義理；《法華經》（Lotus Sutra）：全稱《妙法蓮華經》，大乘佛教的重要經典；《華嚴經》（Avatamsaka Sutra）：全稱《大方廣佛華嚴經》，大乘佛教的重要經典；《大品般若經》（Mahaprajnaparamita Sutra）：《般若經》的大品，宣講空性智慧；龍樹菩薩（Nagarjuna）：大乘佛教中觀學派的創始人；慧遠法師（Huiyuan）：東晉時期的高僧）
【English Translation】 English version: If one can counter the ten subtleties, and if, from the expression of the preface, it is indeed as you ask, then it is necessary to explain it separately to correspond to the preface.
Next, listing the names based on the substance, first refute the ancient view. Dharma Master She said: 'The treatise adopts seventeen names from various sutras, and Cien's extensive explanation is excessive.' Now, first refute Sheng Guan's view, in which first state his established view, and then 'If so' below is the questioning of the current text: The Prajna Sutra and the Vimalakirti Sutra speak of non-form, not a preface, how can the non-form of the Amitartha Sutra be taken as a preface? Next is defending one's own view, the order of the five periods of teaching is different, although all speak of non-form, there are differences in before and after, after the Prajna Sutra and the Vimalakirti Sutra is the Amitartha Sutra, and after the Amitartha Sutra is the Lotus Sutra, so only the Amitartha Sutra is the preface to the Lotus Sutra, the other two sutras are too far away in time, and the meaning of the preface cannot be established. 'If so' below further questions, starting from the Avatamsaka Sutra, the teachings arise later and later, up to the Lotus Sutra, this is the common path, the previous sutra produces the later sutra to form an order, gradually becoming a preface, the separate meaning cannot be established. If the sutras are not like this, is it only the Amitartha Sutra that is the separate preface to the Lotus Sutra? Next, the view established by Master Ji is no different from Sheng Guan, and the basis for refutation is the same as what was said before. Next is 'Master Yin', Master Yin's view is received from Bodhisattva Nagarjuna, and Bodhisattva Nagarjuna received it from Dharma Master Huiyuan, since the views held are the same, the views of refutation and establishment are also the same. Saying 'non-form good has the meaning of becoming a Buddha', means: twelve years ago was the teaching of form, not the cause of becoming a Buddha, referring to non-form good having the meaning of becoming a Buddha. It means: in the Lotus Sutra, everything can become the Buddha path. The meaning said refers to being able to become a Buddha. Therefore, the meaning of becoming a Buddha is used as the preface to the One Vehicle Sutra. 'Also saying' etc., if so, the Vaipulya and Prajna also clarify non-form, and the Vaipulya and Prajna should also be taken as the preface to the Lotus Sutra. Master Yin, in order to prevent this questioning, further states the comparison between the Amitartha Sutra and the Mahaprajnaparamita Sutra, the Mahaprajnaparamita Sutra speaks of non-form, and still says there are three and no three, the Amitartha Sutra speaks of non-form, and does not say whether there are three or not, so the non-form of the Mahaprajnaparamita Sutra is not the Amitartha Sutra in the Lotus Sutra, because the Amitartha Sutra has not been translated. There are three mistakes in this: one is misunderstanding the Amitartha Sutra saying (Prajna Sutra: Sutras expounding wisdom; Vimalakirti Sutra: Also known as the Inconceivable Liberation Sutra, it tells the story of the practice realm of layman Vimalakirti; Amitartha Sutra: Sutras expounding the meaning of immeasurable dharmas; Lotus Sutra: Full name Wonderful Dharma Lotus Flower Sutra, an important classic of Mahayana Buddhism; Avatamsaka Sutra: Full name Great Expansive Buddha Flower Garland Sutra, an important classic of Mahayana Buddhism; Mahaprajnaparamita Sutra: The Great Chapter of the Prajna Sutra, expounding the wisdom of emptiness; Nagarjuna: The founder of the Madhyamaka school of Mahayana Buddhism; Huiyuan: A eminent monk of the Eastern Jin Dynasty)
不說有三無三失，二者謂《無量義》未翻譯失，三者妄破古師以《大品》為《無量義》失。然初失者，彼《無量義》既說二三從無相出，何名不說有無之異？次「今謂」下今文破也。但破第二餘二可知。故具敘經來翻譯年代，《注無量義經序》云：「此《無量義經》雖《法華》首載其名目，而中夏未睹，每臨講肆，未嘗不廢譚而嘆。忽有武當山惠表比丘，自偽帝姚秦略從子，略是萇子，因為晉軍何澹之所得，養為假子，俄放出家勤苦求道。以齊建元三年，至廣州朝廷寺，遇曇摩伽陀耶舍，欲傳此經，表乃致請僅得一本，仍還武當。永明三年九月十八日始傳於世。」「經既已來」等者，笑印師也。次破光宅中亦先依彼立。彼立意者，以同歸與《法華》仍有二異：一者同歸非無二無三，二者同歸非破三與一。雖有二異，由同歸故可成此二，故以萬善同歸為無二三等序。「若言」下先破初句，問《無量義》中同歸萬善，何異《法華》所無二三？兩處若同，破則俱破、歸則俱歸。「二三」下結難。次「若言」下破其次句，前舉其《無量義》難其《法華》，今舉其《法華》難其《無量義》。此難意者，前破語存略，破三正是破二破三，故今牒言破二破三，但加與一異於上句，故先將破以難同歸，故云「何不破萬」。次「破二」下
【現代漢語翻譯】 現代漢語譯本 關於『三無三失』，其中兩個『失』是指認為《無量義經》（The Sutra of Immeasurable Meanings）未被翻譯是錯誤的，第三個『失』是指錯誤地認為古代的法師以《大品般若經》（The Great Perfection of Wisdom Sutra）為《無量義經》是錯誤的。然而，關於第一個『失』，那部《無量義經》既然說了『二』和『三』是從『無相』中產生的，怎麼能說它沒有講『有』和『無』的差異呢？接下來『今謂』之後的內容，是現在用文字來破斥這種觀點。這裡只破斥了第二個『失』，其餘兩個『失』可以依此類推得知。所以詳細敘述了經書傳來的翻譯年代。《注無量義經序》（Preface to the Commentary on the Sutra of Immeasurable Meanings）中說：『這部《無量義經》，雖然在《法華經》（The Lotus Sutra）的開頭提到了它的名字，但在中原地區卻從未見過，每次講經說法時，總是不得不停止講述而嘆息。忽然有武當山的惠表比丘（Bhikkhu Huibiao），他是從偽帝姚秦（Yao Qin）的略從子，略是萇（Chang）的兒子，因為晉軍將領何澹之（He Danzhi）得到他，收養為義子，不久后讓他出家，勤苦地尋求佛道。在齊建元三年（Qi Jianyuan 3rd year），他到達廣州的朝廷寺，遇到了曇摩伽陀耶舍（Dharmagataka-yasas），想要傳授這部經，惠表於是懇請，僅僅得到了一本，仍然帶回了武當山。永明三年九月十八日（Yongming 3rd year, September 18th）才開始在世間傳授。』『經既已來』等等，這是在嘲笑印師（Master Yin）。接下來破斥光宅（Guangzhai）的觀點，也是先依據他的立論。他立論的意思是，雖然萬善同歸（all good deeds return to the same goal）與《法華經》仍然存在兩個不同之處：一是萬善同歸並非沒有『二』和『三』，二是萬善同歸並非破斥『三』和『一』。雖然存在這兩個不同之處，但由於萬善同歸的緣故，可以成就這兩個觀點，所以用萬善同歸作為無『二』『三』等的開端。『若言』之後，首先破斥第一句話，提問《無量義經》中萬善同歸，與《法華經》所沒有的『二』『三』有什麼不同？如果兩處相同，那麼破斥就一起破斥，歸宿就一起歸宿。『二三』之後是結論性的責難。接下來『若言』之後，破斥第二句話，前面舉出《無量義經》來責難《法華經》，現在舉出《法華經》來責難《無量義經》。這個責難的意思是，前面破斥的言語比較簡略，破斥『三』正是破斥『二』和破斥『三』，所以現在重複說破斥『二』和破斥『三』，只是加上『與一』，與上面的句子不同，所以先用破斥來責難萬善同歸，所以說『為何不破萬』。接下來『破二』之後
【English Translation】 English version Regarding the 『three absences and three losses,』 two of the 『losses』 refer to the incorrect belief that the Wuliangyi Jing (Sutra of Immeasurable Meanings) was not translated, and the third 『loss』 refers to the erroneous view that ancient masters considered the Dapin Prajna Sutra (The Great Perfection of Wisdom Sutra) to be the Wuliangyi Jing. However, concerning the first 『loss,』 since the Wuliangyi Jing states that 『two』 and 『three』 arise from 『non-form,』 how can it be said that it does not discuss the difference between 『being』 and 『non-being』? Following 『now saying,』 the current text refutes this view. It only refutes the second 『loss,』 and the remaining two 『losses』 can be understood by analogy. Therefore, it details the era of the sutra's transmission and translation. The Preface to the Commentary on the Sutra of Immeasurable Meanings states: 『This Sutra of Immeasurable Meanings, although its name is mentioned at the beginning of the Lotus Sutra, had never been seen in the Central Plains. Every time when lecturing on the Dharma, one could not help but stop and sigh. Suddenly, there was Bhikkhu Huibiao of Mount Wudang, who was a distant relative of the pseudo-emperor Yao Qin. 『Lue』 was the son of Chang, because the Jin army general He Danzhi obtained him and adopted him as a foster son. Soon after, he was allowed to leave home and diligently seek the Way. In the 3rd year of Qi Jianyuan, he arrived at the Court Temple in Guangzhou and encountered Dharmagataka-yasas, who wanted to transmit this sutra. Huibiao then pleaded and only obtained one copy, which he still took back to Mount Wudang. It was not until the 18th day of the 9th month of the 3rd year of Yongming that it began to be transmitted in the world.』 『Since the sutra has already come,』 etc., this is mocking Master Yin. Next, the refutation of Guangzhai's view also first relies on his argument. His argument is that, although the return of all good deeds to the same goal (Wan Shan Tong Gui) still has two differences from the Lotus Sutra: one is that the return of all good deeds is not without 『two』 and 『three,』 and the other is that the return of all good deeds does not refute 『three』 and 『one.』 Although there are these two differences, because of the return of all good deeds, these two views can be achieved, so the return of all good deeds is used as the beginning of non-『two』 『three,』 etc. After 『if saying,』 first refute the first sentence, asking what is the difference between the return of all good deeds in the Wuliangyi Jing and the 『two』 『three』 that the Lotus Sutra does not have? If the two places are the same, then the refutation is refuted together, and the return is returned together. After 『two three』 is the concluding accusation. Next, after 『if saying,』 refute the second sentence. Previously, the Wuliangyi Jing was cited to question the Lotus Sutra, and now the Lotus Sutra is cited to question the Wuliangyi Jing. The meaning of this accusation is that the previous words of refutation were relatively brief. Refuting 『three』 is precisely refuting 『two』 and refuting 『three,』 so now it is repeated that 『refuting 『two』 and refuting 『three』,' but adding 『with one,』 which is different from the above sentence, so first use refutation to question the return of all good deeds, so it is said 『why not refute all』. Next, after 『refuting two』
雙牒兩難，初難唯正無序，破即是無，故破二三是無二三，文中語略，亦應更言「若破二三即是破萬，既其破萬是則無序」。若以低頭舉手為萬善者，二三尚無，萬善何有？若其俱無，序義安在？次「取經」下即縱難也。若言二經俱歸俱破，但此經舉破、彼經舉歸，今亦破云「不成異也」。既云互舉，歸必有破、破必有歸，互舉一邊豈得為異？次「異意」下結難也。凡言序者，須與正殊，殊又表同方可為序，異同既混序義如何？「劉虬」下破注家也。亦先依其所立，次「若含」下破其「不貲」，與其無相自語相違，故將其不貲難其無相。
「尋諸」下總覽破之。先總破，次「若言」下去取也。破序不成為去，判屬方便為取。初判印先對彼無相，況立有相判入三藏，次「若言無相」下，正判印師，次「若言」下破注家。此二既然，余例可見。故諸家所釋不出三教，故指權教通名為他。次「若法華論」下今文消論，既云法華是無量義異名，故知無量義亦是法華異名，則序中立名于理無咎。前說《無量義經》以為《法華》序竟。更依論意即是先說《法華》異名，還入法華之妙定。
若爾，前已說竟今何重說？
答：
前所說經灼然成序，重牒其名義兼于正，故使論引今為異名，名義兩兼序正雙得。
【現代漢語翻譯】 現代漢語譯本 雙牒兩難，首先是『唯正無序』的難題，如果破除了『正』，那就是『無』，所以破除『二』和『三』，就是『無二』和『無三』。文中語句簡略，應該補充說『如果破除了二和三，那就是破除了萬物，既然破除了萬物，那就是沒有秩序』。如果把低頭舉手當作萬善，那麼連二和三都沒有，哪裡來的萬善？如果一切都沒有，秩序的意義又在哪裡？其次，『取經』之後是縱向的難題。如果說兩部經都歸於一處，也都應該被破除，但這部經只舉出破除，那部經只舉出歸納，現在也反駁說『不成異也』。既然說是互相舉出，歸納必定有破除，破除必定有歸納，只舉出一邊怎麼能說是不同呢？再次，『異意』之後是總結難題。凡是說秩序，必須與『正』不同，不同又能表現相同，才能成為秩序，如果異同混淆，秩序的意義又在哪裡？『劉虬（人名）』之後是駁斥註解家。也是先依照他所設立的觀點，然後『若含』之後駁斥他的『不貲（不可估量）』，他的『不貲』與『無相』自相矛盾，所以用他的『不貲』來反駁他的『無相』。 『尋諸』之後是總覽全域性進行駁斥。先總的駁斥，然後『若言』之後是去除和選取。駁斥『序』不能成立是去除，判斷屬於方便法門是選取。首先判斷印證先針對對方的『無相』，更何況設立『有相』判入三藏，然後『若言無相』之後，是正式判斷印證印師，然後『若言』之後是駁斥註解家。這兩處既然如此，其餘的例子可以類推。所以各家的解釋都沒有超出三教，所以指權教統稱為『他』。其次，『若法華論（《法華經論》）』之後是現在用經文來消解《法華經論》，既然說《法華（《妙法蓮華經》）》是《無量義（《無量義經》）》的異名，所以知道《無量義》也是《法華》的異名，那麼在序中立名在道理上沒有過錯。前面說《無量義經》作為《法華》的序文完畢。再依照《法華經論》的意義，就是先說《法華》的異名，再回歸到《法華》的妙定。 如果這樣，前面已經說完了，現在為什麼又要重複說呢？ 回答： 前面所說的經文確實成爲了序文，重複敘述它的名義兼顧了正文，所以使得《法華經論》引用它作為異名，名義兩者兼顧，序文和正文都得到了。
【English Translation】 English version Double-edged dilemma, the first difficulty is 'only the principal without order'. If the 'principal' is refuted, then it is 'nothingness'. Therefore, refuting 'two' and 'three' is 'no two' and 'no three'. The wording in the text is brief, and it should be added: 'If two and three are refuted, then all things are refuted. Since all things are refuted, then there is no order'. If bowing and raising hands are considered ten thousand good deeds, then even two and three do not exist, where do the ten thousand good deeds come from? If everything is non-existent, where is the meaning of order? Secondly, after 'taking the scriptures' is the longitudinal difficulty. If it is said that both scriptures return to one place and should both be refuted, but this scripture only raises refutation, and that scripture only raises inclusion, now it is also refuted by saying 'it is not different'. Since it is said that they raise each other, inclusion must have refutation, and refutation must have inclusion. How can raising only one side be considered different? Again, after 'different meaning' is the concluding difficulty. Whenever order is mentioned, it must be different from the 'principal', and the difference must also express sameness in order to be order. If difference and sameness are confused, what is the meaning of order? After 'Liu Qiu (person's name)' is refuting the commentators. It also first follows his established viewpoint, and then after 'if containing' refutes his 'inestimable'. His 'inestimable' contradicts 'no form', so he uses his 'inestimable' to refute his 'no form'. After 'searching all' is a comprehensive refutation. First, a general refutation, then after 'if saying' is removal and selection. Refuting that 'order' cannot be established is removal, and judging that it belongs to expedient means is selection. First, judging and confirming is first aimed at the opponent's 'no form', let alone establishing 'form' and judging it to be included in the Tripitaka. Then after 'if saying no form' is the formal judgment and confirmation of the master, and then after 'if saying' is refuting the commentators. Since these two are like this, the remaining examples can be inferred. Therefore, the explanations of various schools do not exceed the Three Teachings, so referring to provisional teachings is collectively called 'other'. Secondly, after 'if the Treatise on the Lotus Sutra (Miaofa Lianhua Jing Lun)' is now using the scripture to resolve the Treatise on the Lotus Sutra. Since it is said that the Lotus Sutra (Miaofa Lianhua Jing) is a different name for the Infinite Meaning Sutra (Wuliangyi Jing), it is known that the Infinite Meaning Sutra is also a different name for the Lotus Sutra, then establishing a name in the introduction is not a fault in principle. The previous statement that the Infinite Meaning Sutra is the introduction to the Lotus Sutra is completed. According to the meaning of the Treatise on the Lotus Sutra, it is first saying the different name of the Lotus Sutra, and then returning to the wonderful samadhi of the Lotus Sutra. If so, why repeat it now when it has already been said before? Answer: The scripture mentioned earlier has indeed become an introduction, and repeating its name and meaning takes into account the main text, so that the Treatise on the Lotus Sutra quotes it as a different name. Both name and meaning are taken into account, and both the introduction and the main text are obtained.
次「大品」下引證序中立名無失。故《大品經．序品》云：「釋迦牟尼佛今既現在，為諸菩薩說般若波羅蜜經。」《金光明經．序品》云：「是金光明諸經之王。」《涅槃．純陀品》中純陀自敘云：「我今所有智慧微淺，何能思惟如來涅槃之義。」古經此文元屬〈序品〉，謝公治定乃加純陀哀嘆品名。「又云」下重引者，異名同名俱序中唱。「今案」下依經重釋無量義名，以證成序，先列經文以辨今意。次「複次」下，以《無量義》對《普賢觀》以破舊師。初文先出能生，次「所謂」下所生。「今釋」下解釋中有法、譬、合。初先釋上無相。
問：
經中亦以無相釋之，與他何別而苦破他？
答：
不同他也。舊以所生無量為無相，經以能生一實為無相。從實生諸諸名無量，無量是相何名無相？故經云：「言無量者從一法生」，故不同舊所生無相。注者直云「含法不貲」，但得所生失於能生；經從能生於所以題目人，師將能為所以釋題，故云「從此實相生無量法」，故今更釋能生，故知能生中道實相，與今經實相不別。「二法」者下更釋所生無量，雖曰所生義兼于能，從多名所。「頓謂」等者，即頓部中具有漸頓，能生所生亦指所生，故云「頓中一切法」也。「漸謂」等者，次舉三
【現代漢語翻譯】 接下來，『大品』的引證序中確立名稱沒有錯誤。因此，《大品經．序品》中說：『釋迦牟尼佛現在正在為諸位菩薩宣說般若波羅蜜經。』《金光明經．序品》中說：『這是金光明諸經之王。』《涅槃．純陀品》中純陀自己敘述說：『我現在所有的智慧非常淺薄，怎麼能夠思惟如來涅槃的意義呢？』古經中這段文字原本屬於〈序品〉，謝公整理確定后才加上純陀哀嘆的品名。『又云』下面再次引用的，是異名和同名都在序中唱誦。『今案』下面依據經文重新解釋無量義的名稱，用來證明序言的成立，先列出經文來辨別現在的意義。接下來『複次』下面，用《無量義》對比《普賢觀》來駁斥舊的說法。最初的文字先說能生，接下來『所謂』下面說所生。『今釋』下面解釋中有法、譬、合。最初先解釋上面的無相。 問： 經中也用無相來解釋它，與其他的有什麼區別而要費力駁斥他們？（無相：沒有固定不變的表象） 答： 與他們不同。舊的說法認為所生的無量是無相，經文認為能生的一實才是無相。從實相產生諸法，諸法名為無量，無量是有相的，怎麼能稱為無相呢？所以經文說：『所說的無量是從一法產生的』，所以與舊的所生無相不同。註釋的人只是說『包含的法不可估量』，只得到了所生而失去了能生；經文從能生來作為題目的原因，老師卻將能生作為解釋題目的原因，所以說『從此實相產生無量法』，所以現在重新解釋能生，所以知道能生的中道實相，與現在經文中的實相沒有區別。『二法』下面進一步解釋所生的無量，雖然說是所生，但意義兼顧能生，從多方面來說是所生。『頓謂』等，就是頓教部中具有漸教和頓教，能生和所生也指向所生，所以說『頓教中的一切法』。『漸謂』等，接下來舉出三...
【English Translation】 Next, in the introductory sequence of the 『Mahaprajnaparamita Sutra』 (大品), establishing the names is without error. Therefore, the 『Introduction Chapter』 of the 『Mahaprajnaparamita Sutra』 says: 『Shakyamuni Buddha is now present, expounding the Prajnaparamita Sutra for all Bodhisattvas.』 The 『Introduction Chapter』 of the 『Golden Light Sutra』 (金光明經) says: 『This is the king of all the Golden Light Sutras.』 In the 『Cunda Chapter』 of the 『Nirvana Sutra』 (涅槃), Cunda (純陀) himself narrates: 『My wisdom is very shallow, how can I contemplate the meaning of the Tathagata』s Nirvana?』 This passage in the ancient sutra originally belonged to the 『Introduction Chapter,』 but after Xie Gong (謝公) organized and finalized it, he added the chapter title of Cunda』s Lament. The repeated citation below 『又云』 refers to both different and same names being chanted in the introduction. The following 『今案』 relies on the sutra to re-explain the name of Immeasurable Meaning (無量義), to prove the establishment of the introduction, first listing the sutra text to distinguish the present meaning. Next, the following 『複次』 uses the 『Sutra of Immeasurable Meanings』 (無量義) to contrast with the 『Universal Worthy Contemplation Sutra』 (普賢觀) to refute the old teachers. The initial text first presents the producer, and then the following 『所謂』 presents the produced. The following 『今釋』 explains with Dharma, analogy, and combination. Initially, it first explains the above non-form (無相). Question: The sutra also explains it with non-form, what is the difference from others that it is necessary to painstakingly refute them? (無相: without fixed and unchanging appearance) Answer: It is different from them. The old view considers the immeasurable that is produced as non-form, while the sutra considers the one reality that produces as non-form. From the reality, all dharmas are produced, and these dharmas are called immeasurable. Immeasurable has form, so how can it be called non-form? Therefore, the sutra says: 『What is called immeasurable is produced from one dharma,』 so it is different from the old view of the produced being non-form. The commentator simply says 『containing immeasurable dharmas,』 only obtaining the produced and losing the producer; the sutra takes the producer as the reason for the title, but the teacher takes the producer as the reason for explaining the title, so it says 『from this real aspect, immeasurable dharmas are produced,』 so now we re-explain the producer, so we know that the producer, the Middle Way Real Aspect (中道實相), is not different from the Real Aspect in this sutra. The following 『二法』 further explains the immeasurable that is produced, although it is said to be produced, the meaning encompasses the producer, and from many aspects, it is the produced. 『頓謂』 etc., that is, the Sudden Teaching (頓教) section contains both Gradual Teaching (漸教) and Sudden Teaching, the producer and the produced also refer to the produced, so it says 『all dharmas in the Sudden Teaching.』 『漸謂』 etc., next, it lists the three...
味，此三味中亦有能所，例頓可知(云云)。「三道」等者，此中三四亦具能所，圓菩薩及佛以為能生，三菩薩二二乘以為所生，故此三四攝法亦遍。例如漸頓亦具能所，是則凡一實理皆諸教流出，《無量義》中述其意耳。故三乘中二乘含四、菩薩兼三，若作三四義通四教如向所對，若作三四並是所生，則菩薩及佛但在三教。從教判權，《玄》文復以四佛為四果者，則圓佛為一而生權三，能所相對故云四佛。是則菩薩名通於義無失，故於獨一生於兼一，思之可見。「此等」下更結所生以示能生，能生義處《法華》別名，所生無量為《法華》序，故序中一名義兼兩向，然應知從一以出無量，雖舉能出通皆屬序。若無量入一雖涉所生通皆屬正，故義處一法亦成兩向，出生之義處屬序，收會之義處屬正，即從「一義處」已下兩句文，是其兩意。故佛入義處義兼二途。「譬」者，序如下從一出多，正如除從多歸一，故知昔教赴機益物如用錢市物，而皆未知其大數。「從一」下合喻。「如此」等者，結前能所以成兩解，能生不違論，所生不違經，但依兩解經論理存。消釋既爾得意者何？即所生為能生方是異名，能生家之所生此乃成序。若也專能，何殊生等及昔一圓？若專論所，何異注者及昔三教？是故各存還成雙失，所以今家能
所相從二義俱立。若專序者，則《法華》已前非但未論會多歸一，亦未曾說從一出多，故《無量義》唯今經序。
「複次」下，以前後二文對破古者，此非正破。于余文中光宅等師云：法華經不明常住。今因明《無量義》序異，便救《法華經》正常。《無量義經》在《法華》前，《普賢觀經》在《法華》后，序結並常，中何容別？何故乃云神通延壽是無常耶？故引彼經偈云：如來清凈妙法身等，豈非常耶？言「百非」者，彼偈略列三十四非，以之為式，諸非準知。此明法身性離諸非，故總舉百，然絕四離百之語猶通淺深，節節比之。今應從深。「觀經四波羅蜜」者，經云：「釋迦牟尼名毗盧遮那，遍一切處，其佛住處名常寂光，常波羅蜜所攝成處，我波羅蜜所安立處，凈波羅蜜滅有相處，樂波羅蜜不住身心相處。」既以此四成身成土，爾前理合身常土常，故大師追括五時悉皆有結，具如《玄》文。「他難」下他難今家。序中能生已明常住，則序已是正，正何所說？今反質之云，序正俱常，于理何失？「又例」去，他人濫引云，例如《凈名．序》中說常正不明常，即是無常，故將《法華》以例彼經，應當《法華》序常正應無常。他云凈名序常正無常者，彼《凈名經．弟子品》中呵阿難云：「金剛之體當有何疾？乃
【現代漢語翻譯】 現代漢語譯本： 『所相從二義俱立』，是指從一出多和會多歸一這兩種含義同時成立。如果僅僅是序分，那麼在《法華經》之前，不僅沒有討論過會多歸一，也從未說過從一出多，所以《無量義經》僅僅是《法華經》的序分。
『複次』以下，是用前後兩段經文來反駁古人的觀點，但這並不是直接的反駁。對於其他經文，光宅等法師認為：《法華經》沒有明確說明常住。現在因為說明《無量義經》的序分不同，就來挽救《法華經》，認為它是常。但是《無量義經》在《法華經》之前，《普賢觀經》在《法華經》之後，序分和總結都說明了常，中間怎麼能有所區別呢？為什麼又說神通延壽是無常呢？所以引用《普賢觀經》中的偈頌說：『如來清凈妙法身』等，難道不是常嗎？
說到『百非』，那段偈頌中簡略地列出了三十四種『非』，以此作為範例，其他的『非』可以類推得知。這裡說明法身的體性遠離各種『非』，所以總共舉出一百種。然而，『絕四離百』的說法仍然可以用來區分淺顯和深刻，可以逐一進行比較。現在應該從深刻的含義來理解。
『觀經四波羅蜜』，《普賢觀經》中說：『釋迦牟尼（Sakyamuni，能仁寂默）名為毗盧遮那（Vairocana，光明遍照），遍一切處，其佛住處名常寂光（eternal light of tranquility），常波羅蜜（Nitya-paramita，常波羅蜜）所攝成處，我波羅蜜（Atma-paramita，我波羅蜜）所安立處，凈波羅蜜（Subha-paramita，凈波羅蜜）滅有相處，樂波羅蜜（Sukha-paramita，樂波羅蜜）不住身心相處。』既然用這四種波羅蜜成就了佛身和佛土，那麼在此之前，理應認為佛身是常，佛土也是常，所以天臺大師追溯總結五時教法，都具有常的結論，具體內容詳見《法華玄義》。
『他難』以下，是其他人對天臺宗的詰難。序分中能生已經說明了常住，那麼序分已經是正宗分了，正宗分還說什麼呢？現在反過來質問他們說，序分和正宗分都是常，在道理上有什麼過失呢？
『又例』以下，是其他人錯誤地引用說，例如《維摩詰經·序品》中說常，正宗分不明說常，那就是無常，所以用《法華經》來類比《維摩詰經》，那麼《法華經》的序分是常，正宗分就應該是無常。他們說《維摩詰經》的序分是常，正宗分是無常，是因為《維摩詰經·弟子品》中呵斥阿難（Ananda，慶喜）說：『金剛之體當有什麼疾病呢？』
【English Translation】 English version: 'The two meanings of 'what is related to each other are both established' refer to the simultaneous establishment of the meanings of 'from one to many' and 'gathering many into one'. If it is only the introductory part, then before the Lotus Sutra, not only was the gathering of many into one not discussed, but the emergence of many from one was never mentioned. Therefore, the Infinite Meanings Sutra is only the introduction to this sutra.
The following section beginning with 'Furthermore' uses the preceding and following texts to refute the ancients, but this is not a direct refutation. Regarding other texts, masters such as Guangzhai believe that the Lotus Sutra does not clearly state permanence. Now, because the introduction of the Infinite Meanings Sutra is explained as different, they try to salvage the Lotus Sutra, considering it permanent. However, the Infinite Meanings Sutra is before the Lotus Sutra, and the Universal Worthy Contemplation Sutra is after the Lotus Sutra. The introduction and conclusion both explain permanence, so how can there be a difference in the middle? Why then is it said that supernatural powers and prolonged life are impermanent? Therefore, the verse from that sutra is quoted, saying: 'The Tathagata's pure and wonderful Dharma body,' etc., is it not permanent?
Regarding 'hundred non-existences', that verse briefly lists thirty-four 'non-existences', using them as a model, and other 'non-existences' can be inferred. This explains that the nature of the Dharma body is far from all kinds of 'non-existences', so a total of one hundred are mentioned. However, the saying 'severing four and departing from a hundred' can still be used to distinguish between the shallow and the profound, and they can be compared one by one. Now, it should be understood from the profound meaning.
'The four Paramitas of the Contemplation Sutra', the Universal Worthy Contemplation Sutra says: 'Sakyamuni (能仁寂默, the capable and silent one) is named Vairocana (光明遍照, light shining everywhere), pervading all places. The place where that Buddha dwells is named Eternal Light of Tranquility (常寂光). The place accomplished by the Nitya-paramita (常波羅蜜, the Paramita of Permanence), the place established by the Atma-paramita (我波羅蜜, the Paramita of Self), the place where the Subha-paramita (凈波羅蜜, the Paramita of Purity) extinguishes the appearance of existence, the place where the Sukha-paramita (樂波羅蜜, the Paramita of Bliss) does not dwell in the appearance of body and mind.' Since the Buddha body and Buddha land are accomplished by these four Paramitas, then before this, it should be considered that the Buddha body is permanent and the Buddha land is also permanent. Therefore, the Tiantai master traced back and summarized the five periods of teaching, all of which have the conclusion of permanence, as detailed in the Profound Meaning of the Lotus Sutra.
The following section beginning with 'Others' difficulty' is others' challenge to the Tiantai school. The ability to produce in the introduction has already explained permanence, so the introduction is already the main section. What else is there to say in the main section? Now, in turn, they are questioned, saying that the introduction and the main section are both permanent, what fault is there in reason?
The following section beginning with 'Also, for example' is others' misuse of examples, saying that, for example, in the Vimalakirti Sutra, Introduction Chapter, permanence is mentioned, but the main section does not clearly mention permanence, which means it is impermanent. Therefore, using the Lotus Sutra to compare with that sutra, then the introduction of the Lotus Sutra is permanent, and the main section should be impermanent. They say that the introduction of the Vimalakirti Sutra is permanent, and the main section is impermanent, because in the Vimalakirti Sutra, Disciples Chapter, Ananda (慶喜, the joyful one) is scolded, saying: 'What illness should the Vajra body have?'
至佛身無為不墮諸數。」古人判〈弟子品〉、〈菩薩品〉並屬序故。又取通序嘆菩薩德，深信堅固猶若金剛。今亦反難意者，若以《法華》例于《凈名》，亦應以《涅槃》例于《凈名》，則《涅槃》序常正無常也。故知只可以《凈名》例于《涅槃》，序正俱常，汝自不了《凈名》宗體，謂正無常而為例耳。當知《凈名》亦序正並常，故〈問疾品〉中明第一義空，空即常也。〈不二法門〉正明中道常也。〈不思議品〉明常家之用，觀眾生佛道以空假顯中，〈香積佛品〉明香飯體常，菩薩行去覆宗明常，故知正宗始末俱常。「今論」下結難。
若爾，諸部何別？
答：
言序正俱常從極理說，若須辨異五時自分，具如《玄》文第一卷辨。
若爾，序正何別？
答：
各有其致，且論今經序中雖常，未明會所，正中須以會所乃常，常外無餘序正仍別，余經例之各有其致。
法華文句說卷第二(下) 大正藏第 34 冊 No. 1719 法華文句記
法華文句記卷第三(上)
唐天臺沙門湛然述
「教菩薩法」明因人所依，此去仍帶異名以釋，故加之以處。處為能生之一法，一法只是究竟相，故云諦理。諦理乃與法華不殊，故燈明佛嘆《法華經》，亦
云「教菩薩法佛所護念」，故得引下普令等文以之為證，證義處也。所以經名在序，但云「無量義」耳。以兼正故，教菩薩法加於處也。取下三昧來通釋之，使兩處義齊俱序並正。嘉祥雲：「此有二義，一者實相名為無量，二者實相所生名為無量。」今謂無量之名可名所生，實相之稱應申能生，雖立能所俱名無量則未可也；若對異名能生之法名為實相，斯則可矣。直爾釋序意都不然。經自釋云：「無量義者從一法生」，生即所生，一法能生即實相也。古來匠者，如何得以能生釋耶？故《論》云：「此是如來欲說法時至成就」，既云「欲說」，非即全同，若其全同即是已說，故《論》存序，乃云欲說，意兼于正則為異名，論其二途今釋準彼，亦順下文三昧為嘆。若所入三昧唯依所生列名，只應但云「無量」，故知經名文在所生，意兼能出，所入三昧義必雙含。所以前消論云「欲說此經先入此定」，今從經所表邊，復以義處嘆之，及引文證全在此經。「佛護念」者，果人所護既是能生無量義處，復是佛所證得，豈佛所證而非實相？故引自住而以為證。昔未說故名之為護，約法約機皆護念故。從「雖欲」下明護念意，佛意本欲唯說能生，故說《無量義》時機仍未發，隱而不說，故云「護念」。「故無量義」下一護念言亦成兩
向，但彼經文雖云從一出多，未云從多歸一，猶是覆相名為護念。若不爾者，則已說《法華》，何名為序？以未說故，故云「雖欲開示」等也。以未說故「護」，未暢故「念」。言「久默」者，自昔至今。「斯要」等意思之可知。若唯從所生非專佛護，在昔通說無時不然，故《法華論》云：「蓮華二義：一者出水，二者開敷。」彼如出水、此若開敷，所以仍名為蓮故華，但有未開當開之別。
釋入定者，先舉所入之定，次明能入身心。初文中三：先結入意，次「非禪」下釋結意，三「疑者」下釋疑。初結意者，且約彼經彼定而相成者理則可見。次釋結意者又二：初明定慧之用，互有相資各有力用；次明相即，即定慧體。初相成者，先說后定且從序說，先定后說如下釋疑，佛居果位必無先後，為順化儀現有先後，究而論之其體相即。次立疑者，且依序問，凡諸化儀，皆先定后說，此中何以先說后定？答中先順問答佛之常儀，次申定意，欲明一定義分兩途，次「說此」下述為序意。今時何故先說后定？常儀說已即應眾散，更入此定肅其現眾，眾既不散得為今序。次「何者」下述為正意，以一定中義兼二意，意雖復二，時眾但見無量義后即便入定，不知所入為是何定？不知定后為說何法？故結集者復符佛旨，述所說經
【現代漢語翻譯】 現代漢語譯本：雖然那部經文說從一產生多，但沒有說從多回歸一，仍然是覆蓋表相，名為護念。如果不是這樣，那麼已經說了《法華經》（Lotus Sutra），為什麼還稱為序品呢？因為還沒有說，所以說『雖然想要開示』等等。因為還沒有說，所以要『護』，因為沒有暢達，所以要『念』。說到『久默』，是指從過去到現在。『斯要』等意思是可以知道的。如果僅僅是從所生，就不是專門佛所護念的，過去通常的說法沒有哪個時候不是這樣，所以《法華論》（Lotus Sutra Treatise）說：『蓮花有兩種含義：一是出水，二是開敷。』那就像出水，這就像開敷，所以仍然名為蓮花，只是有未開和將開的區別。
解釋入定：先提出所入的禪定，其次說明能入禪定的身心。初文中有三點：一是總結入定的用意，二是『非禪』下解釋總結的用意，三是『疑者』下解釋疑問。首先總結入定的用意，暫且按照那部經、那個禪定而相互成就的道理來看，這是可以理解的。其次解釋總結的用意，又有兩點：一是說明定和慧的作用，互相幫助，各有力量；二是說明相即，即定和慧的本體。首先是互相成就，先說后定，暫且從序品來說，先定后說，如下面解釋疑問，佛居於果位，必定沒有先後，爲了順應教化的儀軌，現有先後，追究起來，它們的本體是相即的。其次提出疑問，暫且依照序品提問，凡是各種教化的儀軌，都是先定后說，這裡為什麼先說后定？回答中先順應提問，回答佛的常儀，其次陳述禪定的用意，想要說明一個禪定的意義分為兩條途徑，其次『說此』下陳述作為序品的用意。現在為什麼先說后定？通常的儀軌是說完法就應該眾人散去，再入這個禪定，是爲了肅靜現在的聽眾，聽眾既然沒有散去，才能作為現在的序品。其次『何者』下陳述作為正宗的用意，因為一個禪定中意義兼具兩種用意，用意雖然有兩種，當時聽眾只看到無量義之後就入定，不知道所入的是什麼禪定？不知道入定之後要說什麼法？所以結集者又符合佛的旨意，陳述所說的經。
【English Translation】 English version: Although that scripture says that from one comes many, it does not say that from many returns to one; it is still covering the appearance, called 'protection and mindfulness' (護念, hùniàn). If it were not so, then the Lotus Sutra (法華經, Fǎhuá Jīng) has already been spoken, why is it called the prologue? Because it has not yet been spoken, it says 'although desiring to reveal' and so on. Because it has not yet been spoken, it needs 'protection'; because it is not yet clear, it needs 'mindfulness'. When it says 'long silence', it refers to from the past until now. The meaning of 'this is important' (斯要, sī yào) and so on can be understood. If it were only from what is produced, it would not be the exclusive protection of the Buddha; in the common teachings of the past, there was no time when it was not so. Therefore, the Lotus Sutra Treatise (法華論, Fǎhuá Lùn) says: 'The lotus flower has two meanings: first, emerging from the water; second, blooming.' That is like emerging from the water, this is like blooming, so it is still called a lotus flower, but there is a difference between not yet bloomed and about to bloom.
Explaining entering samadhi (入定, rùdìng): First, present the samadhi being entered; second, explain the body and mind that can enter samadhi. In the initial text, there are three points: first, summarize the intention of entering samadhi; second, explain the summarized intention under 'not dhyana' (非禪, fēi chán); third, explain the doubts under 'doubters' (疑者, yízhě). First, summarizing the intention of entering samadhi, for the time being, according to that scripture and that samadhi, the principle of mutual accomplishment can be understood. Second, explaining the summarized intention, there are also two points: first, explain the function of dhyana (定, dìng) and prajna (慧, huì), mutually assisting each other, each having power; second, explain non-duality, that is, the essence of dhyana and prajna. First, mutual accomplishment, speaking of later dhyana first, temporarily speaking from the prologue, speaking of dhyana first and then speaking later, as explained below in the explanation of doubts. The Buddha resides in the fruit position, there is certainly no before or after, in order to comply with the ritual of teaching, there is a present before and after, investigating it, their essence is non-dual. Second, raising doubts, temporarily according to the prologue to ask, all kinds of teaching rituals are first dhyana then speaking, why is it that here speaking is first and dhyana is later? In the answer, first comply with the question, answering the Buddha's usual ritual, second, state the intention of dhyana, wanting to explain that the meaning of one dhyana is divided into two paths, second, 'speaking this' (說此, shuō cǐ) below states the intention as the prologue. Now why is it that speaking is first and dhyana is later? The usual ritual is that after speaking the Dharma, the assembly should disperse, then enter this dhyana, in order to solemnize the present audience, since the audience has not dispersed, it can serve as the present prologue. Second, 'what' (何者, hézhě) below states the intention as the main teaching, because one dhyana has two intentions, although there are two intentions, at that time the audience only saw the immeasurable meanings (無量義, Wúliáng yì) and then entered dhyana, not knowing what dhyana was being entered? Not knowing what Dharma would be spoken after entering dhyana? Therefore, the compilers again conformed to the Buddha's intention, stating the spoken scripture.
但云無量，述所入定即加其處。若從義處以出無量，顯成序意；若收無量以入義處，密成正宗。雖加義處眾亦莫知。言「若作次第」等者，亦順化儀辨定先後，即以不次第而論次第，于佛內照豈可分張。「若明文」等者，謂如來當時不先示定體，故使彌勒勤勤置問，乃是經家于別序中且覆別以從通。
問：
如大通智勝說后所入，為是何定？
答：
文雖通云靜室入定，豈妙法后入余定耶？
問：
今佛何不準大通智勝，亦先說后定，是則皆用說前開定，為說后合定作序耶？
答：
彼佛讓王子結緣，今佛但羅云通化，結緣義同通化何妨？故使今佛序定兼正，即成先定后說也。智定相成前後何在？若爾，彼佛前定豈不含兩，準有疑念彼此皆然。
「彌勒」等者，「慇勤」指四伏疑，「靳固」指四伏難，皆累至四故曰「慇勤」等。「靳」字(居覲切)，牢也。二定並得為序，故云「其義轉明」。「身心」下明所依身心，先明不動所以，以得所緣實相故令身心不動。次云「身之」等者，釋上身心所依處也。故知身心不動亦由義處，故本源理性俱名為處，對彼身心假施二稱，如來實證色心體一，即此色心是三德故，欲說本有理妙常經，先以色心不動表之。又身之與
【現代漢語翻譯】 現代漢語譯本： 但如果說『無量』，描述所進入的禪定，就附加在『義處』（指意義的所在）。如果從『義處』出發，引出『無量』，就明顯地形成了序言的意義；如果收攝『無量』，進入『義處』，就隱秘地形成了正宗。即使附加在『義處』，眾人也不一定知道。說到『如果按照次第』等等，也是順應教化的儀軌，辨別先後，即以不按照次第來論述次第，對於佛的內在觀照，怎麼可以分割開來呢？『如果明文』等等，是說如來當時不先顯示禪定的本體，所以才使得彌勒菩薩勤勤懇懇地提出問題，這只是經家在別序中，暫且覆蓋別義，從而歸於通義。
問： 如大通智勝佛說完之後所進入的禪定，是什麼禪定？
答： 經文雖然普遍地說在靜室入定，難道在妙法之後還會進入其他的禪定嗎？
問： 現在佛為什麼不效仿大通智勝佛，也先說後來的禪定，這樣就可以都用說前面的禪定，作為說後面的禪定作序言嗎？
答： 那位佛讓王子們結緣，現在的佛只是讓羅云（佛陀的兒子）通達教化，結緣的意義與通達教化相同，有什麼妨礙呢？所以現在的佛的序言，兼具序分和正宗分，就成了先說禪定，后說原因。智慧和禪定相互成就，前後又有什麼關係呢？如果這樣，那位佛的前面的禪定難道不包含兩種含義嗎？按照這個標準，就會有疑念，彼此都是這樣。
『彌勒』等等，『慇勤』指的是四重伏藏的疑問，『靳固』指的是四重伏藏的難題，都是累積到四重，所以說『慇勤』等等。『靳』字（讀作jìn），是牢固的意思。兩種禪定都可以作為序言，所以說『其義轉明』。『身心』下面說明所依靠的身心，先說明不動的原因，因為得到了所緣的實相，所以使身心不動。其次說『身之』等等，是解釋上面身心所依靠的地方。所以知道身心不動也是由於『義處』，所以本源的理性和理性都稱為『處』，相對於身心，假借地施設兩種名稱，如來真實證悟色心體一，即此色心是三德，想要說本有的理妙常經，先用色心不動來表示。又，身的與
【English Translation】 English version: However, if 'immeasurable' is mentioned, describing the samadhi (state of meditative consciousness) entered, it is attached to the 'meaning-place' (the location of meaning). If 'immeasurable' is derived from the 'meaning-place', it clearly forms the meaning of the introduction; if 'immeasurable' is gathered into the 'meaning-place', it secretly forms the main teaching. Even if attached to the 'meaning-place', the masses may not know. Saying 'if arranged in order' etc., also accords with the methods of teaching, distinguishing the order, that is, discussing order with non-order, how can it be divided for the Buddha's inner illumination? 'If the explicit text' etc., means that the Tathagata (another name for the Buddha) did not first show the essence of samadhi at that time, so that Maitreya (a Bodhisattva) diligently asked questions, which is only the sutra compiler temporarily covering the specific with the general in the separate introduction.
Question: What samadhi did Mahābhijñā-jñānābhibhū (Great Universal Wisdom Excellence Buddha) enter after speaking?
Answer: Although the text generally says entering samadhi in a quiet room, would one enter another samadhi after the Wonderful Dharma?
Question: Why doesn't the current Buddha follow Mahābhijñā-jñānābhibhū Buddha and first speak of the later samadhi, so that all can use speaking of the former samadhi as an introduction to speaking of the latter samadhi?
Answer: That Buddha allowed the princes to form connections, while the current Buddha only allows Rāhula (Buddha's son) to understand and transform, the meaning of forming connections is the same as understanding and transforming, what harm is there? Therefore, the current Buddha's introduction combines the introductory part and the main teaching, thus becoming speaking of the former samadhi and then speaking of the reason. Wisdom and samadhi accomplish each other, what is the difference between before and after? If so, doesn't that Buddha's former samadhi contain two meanings? According to this standard, there will be doubts, and both sides are like this.
'Maitreya' etc., 'diligently' refers to the four hidden doubts, 'reluctantly' refers to the four hidden difficulties, all accumulated to four, so it is said 'diligently' etc. The word 'reluctantly' (pronounced jìn), means firm. Both samadhis can be used as an introduction, so it is said 'its meaning becomes clearer'. Below 'body and mind' explains the body and mind relied upon, first explaining the reason for immobility, because the reality of the object of focus is obtained, so that the body and mind are immobile. Next, saying 'of the body' etc., explains the place where the above body and mind rely. Therefore, it is known that the immobility of body and mind is also due to the 'meaning-place', so the original nature and reason are both called 'place', relative to the body and mind, two names are provisionally established, the Tathagata truly realizes that the body and mind are one entity, that is, this body and mind are the three virtues, wanting to speak of the original, wonderful, and constant sutra of reason, first use the immobility of body and mind to express it. Also, the body and
心俱表示跡，今以跡表本故云「虛空常寂」。次引大通入法華定證身心也。故此定體名異理同，若分所入相同時別，上二句證身，下二句證心。「身若」下重譬，身心稱理故也。非常住法身，不可以金剛喻，非本有理定，不可以虛空比。「無量義」下結此身心功歸義處。「稱為」下釋疑。疑雲：定若依處應唯稱處，何得復存無量名耶？「此定」下釋也。言「無量」者，所照得名。所照者何？即所生是。亦非異時故云「而照」，無量即處存亦何妨。「若作」等者，向且存異名，定體身心不動，若將此相以表序者，以此不動等正表序后當說一實，今指不動不分別時，如義處也。上句釋身、下句釋心，是則卻對定前身心動運分別，如無量也。先開后合序義灼然，次更問答釋疑。先問可見。次答意者，若準常儀說已便散，何足為奇？今說已入定知后不徒然，后若不徒然，前定體應別，故眾集說定皆表當聞，故令時眾肅有所待。「肅」字息六切，《爾雅》云：「肅肅翼翼，恭也。」翼翼恭恭，心有所得。
問：
彼經末云受持而去，今何故云不散有待？
答：
彼結集家語通經者，恭承嚴旨聞必流通，故云而去。今據此經無集眾文，說已入定定起即告，告前所集不散何疑？故《華嚴》等經皆悉先以聲光
【現代漢語翻譯】 現代漢語譯本：心俱表示跡象（跡，指佛陀在世間的示現），現在用跡象來表明根本（本，指佛陀的法身），所以說『虛空常寂』。接下來引用《大通方廣經》入法華定的例子，來證明身和心。所以這個定體的名稱雖然不同，但道理是相同的。如果區分所入定的不同階段，那麼相狀和時間就會有所區別。上面兩句證明身，下面兩句證明心。『身若』以下是重複的比喻，因為身和心都符合真理。非常住的法身，不可以用金剛來比喻；非本有的理定，不可以用虛空來比喻。『無量義』以下總結這個身心功德歸於義處。『稱為』以下解釋疑問。疑問是：定如果依據處所，應該只稱處所，為什麼又存在無量的名稱呢？『此定』以下解釋。說『無量』，是因為所照見的緣故而得名。所照見的是什麼呢？就是所生出的。也不是不同時，所以說『而照』，無量和處所並存又有什麼妨礙呢？『若作』等，之前暫且存在不同的名稱，定體身心不動，如果將這個相用來表示序分，用這個不動等來正式表示序分後面將要說的一實之法，現在指不動不分別時，就像義處一樣。上句解釋身，下句解釋心，這就是反過來對照定前的身心動運分別，就像無量一樣。先開后合，序分的意義很明顯。接下來再次問答解釋疑問。先問可見的現象。其次回答意圖，如果按照通常的儀式，說完就解散，有什麼值得奇怪的呢？現在說完入定，知道後面不是徒勞的，後面如果不是徒勞的，那麼前面的定體應該有所不同，所以大眾聚集聽法，定都表示將要聽聞的內容，所以讓當時的大眾肅靜有所期待。『肅』字讀息六切，《爾雅》說：『肅肅翼翼，恭敬的樣子。』翼翼恭恭，心中有所得。 問： 《法華經》末尾說受持而去，現在為什麼說不解散而有所等待？ 答： 《法華經》的結集者，用通俗的語言講述經義，恭敬地接受佛的旨意，聽聞后必定流通，所以說而去。現在根據這部經沒有聚集大眾的文字，說完入定，定起后就告訴大家，告訴之前聚集的大眾不解散有什麼疑問呢？所以《華嚴經》等經都先用聲光。
【English Translation】 English version: 'The mind together indicates traces (跡, traces, referring to the manifestations of the Buddha in the world), and now using traces to represent the fundamental (本, the fundamental, referring to the Dharmakaya of the Buddha), hence it is said 'emptiness is always still' (虛空常寂). Next, citing the example of entering the Samadhi of the Lotus Sutra from the Great Penetration Extensive Sutra (大通方廣經) to prove the body and mind. Therefore, although the names of this Samadhi are different, the principles are the same. If distinguishing the different stages of entering Samadhi, then the appearances and times will be different. The above two sentences prove the body, and the following two sentences prove the mind. 'If the body' (身若) below is a repeated metaphor, because the body and mind both conform to the truth. The non-eternal Dharmakaya cannot be compared to diamond; the non-inherent principle of Samadhi cannot be compared to emptiness. 'Immeasurable meaning' (無量義) below concludes that the merits of this body and mind belong to the place of meaning. 'Called' (稱為) below explains the doubt. The doubt is: if Samadhi is based on a place, it should only be called a place, why do immeasurable names also exist? 'This Samadhi' (此定) below explains. Saying 'immeasurable' is named because of what is illuminated. What is illuminated? It is what is produced. It is also not at different times, so it is said 'and illuminates' (而照), what harm is there in the coexistence of immeasurable and place? 'If making' (若作) etc., previously different names temporarily existed, the body and mind of the Samadhi are unmoving, if using this appearance to represent the introduction, using this unmoving etc. to formally represent that the one reality will be spoken of after the introduction, now referring to not moving and not distinguishing time, just like the place of meaning. The above sentence explains the body, and the below sentence explains the mind, this is turning around to compare the movement and distinction of the body and mind before Samadhi, just like immeasurable. First opening and then closing, the meaning of the introduction is very clear. Next, questioning and answering again to explain the doubt. First asking about visible phenomena. Secondly, answering the intention, if following the usual ceremony, dispersing after speaking, what is strange about that? Now entering Samadhi after speaking, knowing that the later is not in vain, if the later is not in vain, then the previous Samadhi should be different, therefore the assembly gathers to listen to the Dharma, Samadhi all indicates what will be heard, therefore causing the assembly at that time to be solemn and expectant. The character 'solemn' (肅) is pronounced xi liu qie, the Erya (《爾雅》) says: 'solemn and respectful, respectful appearance.' Respectful and respectful, the mind has gained something. Question: The end of the Lotus Sutra (彼經) says to receive and uphold and then leave, why does it now say not to disperse but to wait? Answer: The compilers of the Lotus Sutra (彼結集家), use common language to explain the meaning of the sutra, respectfully accepting the Buddha's intention, after hearing it, they will definitely circulate it, therefore it says to leave. Now according to this sutra, there is no text about gathering the assembly, after speaking, entering Samadhi, after arising from Samadhi, then telling everyone, what doubt is there about telling the assembly gathered before not to disperse? Therefore, sutras such as the Avatamsaka Sutra (《華嚴經》) all first use sound and light.
集眾。
「雖入開定」等者，開定之言仍前序意，未盡其旨故立雖言，意既在合定體豈違？常定尚未曾云從一出多，況誰曾云從多歸一？即開表合故與常殊。文殊引古既云「皆有此事」，故知一定二義不疑，故云何以證今？「豈可以」等者，古人不立說定為瑞，故通斥之，乃集經者大權所置，故非凡下之所測量。
釋四華者，先出舊人及經論，明華名不定。又《大般若》亦云「適意大適意柔軟大柔軟」，然諸教不同文多列四，若云公所感。言如雲母，此乃一時徴應而已。約所表中斥舊云「狹而不當」者，于中先斥其狹，次斥不當。初斥狹者，今教教十六豈比舊耶？故責云「收三藏十六不盡」者，唯四故也。況直云十六。為何教一十六耶？故應歷教簡一十六，亦可責云，為是發起十六乃至結緣十六耶？故云「況四十八」。故知語比丘等四，雖含發起等，而無理顯之。若標發起等四，攝比丘等四，況聲聞菩薩及以雜類，類中一一無不皆具發起等也。因古述四，故須對比丘等言之。「夫華」下釋不當者，此華密報現得妙因當趣妙果，古直云四表比丘等，故招今難。所雨者華，華應表因，四眾已得何須更表？此責古人不知雨華表現妙因，異昔因也。若表四眾，唯希新果何須雨華？此責古人不知散佛，表妙果在當，
【現代漢語翻譯】 現代漢語譯本 集眾。
『雖入開定』等，『開定』一詞沿用之前的序言之意，但未完全表達其旨意，所以設立『雖』字。其意既然在於合於定體，怎麼會違背呢？常定（Nitya-samadhi）尚未曾說過從一（Eka）而出多（Aneka），何況誰曾說過從多歸一？即開顯表述，所以與常定不同。文殊（Manjusri）引用古籍既然說了『皆有此事』，所以知道一定二義沒有疑問，所以說『何以證今』？『豈可以』等，古人不立說定為瑞兆，所以一概駁斥，乃是集結經典者的大權所設定，所以不是凡夫俗子所能揣測的。
解釋四華（Catur-puspa）的含義，先列出舊說和經論，說明華名不確定。又《大般若經》（Mahaprajnaparamita Sutra）也說『適意大適意柔軟大柔軟』，然而諸教不同，文中多列舉四種，如果說是大眾所感應。言語如同雲母，這只是一時的徵兆和迴應而已。就所表達的內容來駁斥舊說『狹隘而不恰當』，其中先駁斥其狹隘，再駁斥其不恰當。首先駁斥其狹隘，如今的教法教導十六種，豈能與舊說相比？所以責備說『收錄三藏十六種不盡』，是因為只有四種的緣故。何況直接說十六種。為何教導一十六種呢？所以應該歷數教法簡要的一十六種，也可以責備說，是爲了發起十六種乃至結緣十六種嗎？所以說『況四十八』。所以知道說比丘（Bhikkhu）等四種，雖然包含發起等，但沒有道理來顯明它。如果標明發起等四種，攝取比丘等四種，何況聲聞（Sravaka）、菩薩（Bodhisattva）以及雜類，各類中沒有哪一種不具備發起等。因為古人陳述四種，所以需要對比丘等來說。『夫華』以下解釋不恰當，此華秘密地報導顯現得到的妙因，應當趨向妙果，古人只說四種代表比丘等，所以招致現在的詰難。所降下的華，華應當代表因，四眾已經得到，為何還要再代表？這是責備古人不知道雨華表現妙因，與昔日的因不同。如果代表四眾，只希望新的果，為何要雨華？這是責備古人不知道散佛，代表妙果就在當下。
【English Translation】 English version Gathering the Assembly.
Regarding 『Although entering Open Samadhi』 etc., the term 『Open Samadhi』 continues the meaning of the previous introduction, but it does not fully express its essence, hence the establishment of the word 『although.』 Since its intention lies in conforming to the nature of Samadhi, how could it be contrary? Constant Samadhi (Nitya-samadhi) has never stated that from one (Eka) comes many (Aneka), let alone who has ever said that from many returns to one? It is precisely the opening and expression that makes it different from Constant Samadhi. Since Manjusri (Manjusri) quoted ancient texts saying 『All have this matter,』 therefore knowing that the two meanings of 『one』 and 『certain』 are without doubt, hence the question 『How to prove the present?』 Regarding 『How can it be』 etc., the ancients did not establish the saying that determination is an auspicious sign, therefore it is generally refuted, which is established by the great authority of those who compiled the scriptures, therefore it is not something that ordinary people can fathom.
Explaining the meaning of the Four Flowers (Catur-puspa), first list the old sayings and scriptures, clarifying that the names of the flowers are not fixed. Furthermore, the 『Great Perfection of Wisdom Sutra』 (Mahaprajnaparamita Sutra) also says 『Suitable, greatly suitable, soft, greatly soft,』 yet the various teachings differ, and the text often lists four. If it is said to be the response of the assembly, the words are like mica, which is only a temporary sign and response. Regarding refuting the old saying 『narrow and inappropriate』 in terms of what is expressed, first refute its narrowness, then refute its inappropriateness. First refuting its narrowness, how can the current teachings, which teach sixteen, be compared to the old sayings? Therefore, it is blamed for 『not fully including the sixteen of the Tripitaka,』 because there are only four. Moreover, directly saying sixteen. Why teach sixteen? Therefore, one should enumerate the sixteen essentials of the teachings, and one can also blame, is it to initiate sixteen or even to form a connection with sixteen? Therefore, it says 『Moreover, forty-eight.』 Therefore, it is known that saying the four of Bhikkhus (Bhikkhu) etc., although it includes initiation etc., there is no reason to clarify it. If marking the four of initiation etc., encompassing the four of Bhikkhus etc., let alone Sravakas (Sravaka), Bodhisattvas (Bodhisattva), and miscellaneous categories, each category without exception possesses initiation etc. Because the ancients stated four, therefore it is necessary to compare it to the words of Bhikkhus etc. Regarding 『The flowers』 below explaining inappropriateness, these flowers secretly report the wonderful cause obtained, which should lead to the wonderful fruit. The ancients only said that the four represent Bhikkhus etc., therefore inviting the current difficulties. The flowers that are rained down, the flowers should represent the cause, the four assemblies have already obtained it, why represent it again? This is blaming the ancients for not knowing that the rain of flowers represents the wonderful cause, which is different from the past cause. If representing the four assemblies, only hoping for new fruit, why rain flowers? This is blaming the ancients for not knowing that scattering the Buddhas represents the wonderful fruit in the present.
異昔果也。今昔因果粗妙永乖，混同一稱今昔無從。又生公亦云「表四果不實」，此乃用於三藏菩薩斥小之文，則知四果不實，尚未解通教，何能顯法華？次「今言」下正釋，先舉昔偏因對今圓因，昔圓因不別故但斥三教(云云)。三藏中但云二乘者，不可接故，應如《玄》文云：「昔三因大異」等。「佛因」者，只是圓因。「四輪因」者，即初住已上，銅銀金琉，《止觀》第一記具引《瓔珞》，《玄》文復以四句判位，開前合後如三十三天等，開后合前如十四般若，俱開如四十二字，俱合如天雨四華。次「下文」去，引今經諸文，並是位義。
問答中意者，借別顯圓。言借別者，圓非無位，借于次第高下，以顯不次平等耳。此之借義請後學在心，以此宗學者，或時亦迷《瓔珞》四輪是借別義，若論圓位六即亦足，何須更列四十二耶？以分真位長故借別位分其品秩，譬虛空體一而飛者淺深(云云)。故《止觀》第六末云「或借高成下」等，《玄》文尚用名通義圓，況名別義圓耶？次問者，既借別位別有賢聖圓亦有不？答指「玄義」者，具如《玄》第九卷，非無賢聖但高下不同。又四念處中亦四句分別，若定判者即住前屬賢，若四句判，但是義立更互得名，住是賢位又去聖遠，故名賢聖。別地名聖，圓行向人去此
【現代漢語翻譯】 異於昔日的果報。如今與昔日的因果，粗淺與精妙永遠背離，如果混同地稱呼今昔，就無從談起了。另外，生公也說『表明四果是不真實的』，這乃是用於三藏菩薩斥責小乘的文句，由此可知四果不真實，尚未理解通教，又怎麼能彰顯法華呢？接下來『今言』以下是正式的解釋，先舉出昔日偏頗的因，來對照今日圓滿的因，昔日的圓因沒有差別，所以只斥責三教（云云）。三藏中只說二乘，是因為不可接納的緣故，應該像《玄》文所說：『昔日的三因大不相同』等等。『佛因』，只是圓滿的因。『四輪因』（Four Wheels of Causation），就是初住（First Abode）以上，銅、銀、金、琉璃，《止觀》（Mohe Zhiguan）第一記詳細引用了《瓔珞經》（Yingluo Jing），《玄》文又用四句來判定位次，開前合後就像三十三天（Trayastrimsa Heaven）等，開后合前就像十四般若（Fourteen Prajnas），俱開就像四十二字（Forty-two Syllables），俱合就像天雨四華（Rain of Four Flowers）。接下來『下文』開始，引用《法華經》（Lotus Sutra）中的各種文句，都是位次之義。
問答中的用意是，借用別教來彰顯圓教。說借用別教，是因為圓教並非沒有位次，而是藉助於次第的高下，來彰顯不次第的平等罷了。這個借用的含義請後學者牢記在心，因為研究這個宗派的學者，有時也會迷惑于《瓔珞經》（Yingluo Jing）中的四輪是借用別教的含義，如果論圓教的位次，六即位（Six Identities）也足夠了，何須再列出四十二位呢？因為分真位（Stage of Partial Realization）漫長，所以借用別教的位次來區分其品秩，譬如虛空本體唯一，而飛翔者有淺深之別（云云）。所以《止觀》（Mohe Zhiguan）第六末尾說『或者借用高位來成就下位』等等，《玄》文尚且使用名通義圓，更何況名別義圓呢？接下來提問者問，既然借用別教的位次，別教有賢聖位，那麼圓教也有嗎？回答指向『玄義』，具體如《玄義》（Profound Meaning）第九卷，並非沒有賢聖位，只是高下不同。另外在四念處（Four Foundations of Mindfulness）中也有四句分別，如果確定地判別，那麼住前就屬於賢位，如果用四句來判別，那麼只是義理上的建立，可以互相得到名稱，住是賢位，又遠離聖位，所以名為賢聖。別教的地位名為聖，圓教的行者趨向於此。
【English Translation】 Different from the fruits of the past. The causes and effects of the present and the past, the coarse and the subtle, are forever divergent. If we were to indiscriminately call the past and present the same, there would be no way to discuss it. Furthermore, Master Sheng also said, 'It indicates that the Four Fruits are not real.' This is a statement used by the Bodhisattvas of the Tripitaka to rebuke the Hinayana. From this, we know that the Four Fruits are not real, and one has not yet understood the Common Teaching (Tongjiao), so how can one reveal the Lotus Sutra? Next, from 'Now speaking' onwards is the formal explanation. First, the biased causes of the past are presented to contrast with the perfect causes of the present. The perfect causes of the past are not different, so only the Three Teachings are rebuked (etc.). In the Tripitaka, only the Two Vehicles are mentioned because they cannot be connected. It should be as the text of the Profound Meaning (Xuan) says: 'The three causes of the past were greatly different,' etc. 'Buddha-cause' is simply the perfect cause. 'Four Wheels of Causation' (Si Lun Yin) refers to the stage from the First Abode (Chu Zhu) upwards, of copper, silver, gold, and lapis lazuli. The first record of the Mohe Zhiguan quotes the Yingluo Jing in detail. The text of the Profound Meaning (Xuan) also uses four phrases to determine the positions, opening the former and combining the latter, like the Trayastrimsa Heaven (Thirty-three Heavens), opening the latter and combining the former, like the Fourteen Prajnas, opening both like the Forty-two Syllables, and combining both like the rain of four flowers.
The intention in the questions and answers is to use the Separate Teaching (Biejiao) to reveal the Perfect Teaching (Yuanjiao). Saying 'using the Separate Teaching' is because the Perfect Teaching is not without positions, but it uses the order of high and low to reveal the non-sequential equality. Please keep this meaning of 'borrowing' in mind, because scholars who study this school sometimes get confused about the Four Wheels in the Yingluo Jing being the meaning of borrowing the Separate Teaching. If we discuss the positions of the Perfect Teaching, the Six Identities (Liu Ji) are sufficient, so why list the Forty-two Positions? Because the Stage of Partial Realization (Fen Zhen Wei) is long, the positions of the Separate Teaching are borrowed to distinguish its ranks, like the essence of space being one, but those who fly have shallow and deep differences (etc.). Therefore, the end of the sixth volume of the Mohe Zhiguan says, 'Or borrowing the high to accomplish the low,' etc. The text of the Profound Meaning (Xuan) still uses names that are common and meanings that are perfect, let alone names that are separate and meanings that are perfect? Next, the questioner asks, since the Separate Teaching has sages and worthies by borrowing the positions of the Separate Teaching, does the Perfect Teaching also have them? The answer points to the 'Profound Meaning,' specifically like the ninth volume of the Profound Meaning, it is not that there are no sages and worthies, but the levels are different. Furthermore, there are also four phrases of distinction in the Four Foundations of Mindfulness. If we definitely judge, then dwelling before belongs to the worthy position. If we judge with four phrases, then it is only the establishment of meaning, and names can be obtained mutually. Dwelling is the worthy position and is far from the sage position, so it is called worthy and sage. The position of the Separate Teaching is called sage, and the practitioner of the Perfect Teaching is moving towards this.
地近，故名聖賢。於今圓文行向是聖，復更入地，故云聖聖。若不相望當教名定。「若言」去復歷教破舊者，雖曰一因應識因體，四教菩薩各望其佛，並是一因而一因異，故《玄》文第十從一開一、從一歸一，既不辯異通教何疑？故通教云：三因大同同故一也。故云「不出通教」。「若言四眾同是菩薩因者」，從初發心不共小故。法華意如前者，具如四輪乃至開顯。
釋「普佛世界」等者，初破古者，以六表六其義可然，直云三乘但破三藏，三乘因果義未周悉，故以藏通兩三及別橫豎，比之方顯圓經六番破也。涉法師云：「地神令動」，此見甚薄。約別破中雲「縱橫」者，且如《止觀》第三所引。「今釋」下正釋也。初文似約教，清凈行經似因緣。初文釋中雲「磐礴」者，即堅大貌也。即七方便人未破大無明，來至此會始破無明，無明難動猶如大石，是故云也。又前非不破，據難破者，至今皆破，故云磐礴。若準《長含》，多緣地動亦可為表。經云：「有六緣地動，謂入胎、出胎、出家、成道、法輪、入滅」，小教雖即不云所表，既在八相中之後六，即初地初住位之功用也。故此位居六番之首，四輪但因故從因立名，六動兼果從果立名。又極果分果俱得名果，故名為果。破古對今則具四教。又妙覺者雖未即入，
【現代漢語翻譯】 現代漢語譯本 『地近，故名聖賢』：因為接近真理，所以被稱為聖賢。『於今圓文行向是聖，復更入地，故云聖聖』：如今圓教的修行方向是聖，並且更深入到實地，所以說是聖聖。『若不相望當教名定』：如果不互相參照，那麼教義的名稱就無法確定。『若言』去復歷教破舊者，雖然說一因應識因體，四教菩薩各自期望他們的佛，都是一個原因而一個原因不同，所以《玄》文第十從一開一、從一歸一，既然不分辨差異，那麼通教還有什麼疑問呢？所以通教說：三因大體相同，相同所以是一。所以說『不出通教』。『若言四眾同是菩薩因者』：從最初發心就不與小乘相同。法華的意義如前面所說，詳細地體現在四輪乃至開顯中。
解釋『普佛世界』等：首先破斥古人的觀點，用六來表示六，這個意義還可以，但直接說三乘只是破斥三藏，三乘的因果義理還沒有完全周全，所以用藏、通兩教的三乘以及別教的橫豎，來相比，才能夠顯現圓經的六番破斥。涉法師說：『地神令動』，這種見解非常淺薄。用別教來破斥時說『縱橫』，就像《止觀》第三所引用的那樣。『今釋』下面是正式的解釋。最初的文句好像是約教來說的，《清凈行經》好像是約因緣來說的。最初的文句解釋中說『磐礴』，就是堅固巨大的樣子。也就是七方便位的人還沒有破除大無明，來到這個法會才開始破除無明，無明難以動搖就像巨大的石頭，所以這樣說。而且之前並非沒有破除，只是針對難以破除的，到現在全部破除了，所以說磐礴。如果按照《長含經》，多數是因為地動也可以作為一種表徵。經中說：『有六種原因導致地震動，即入胎、出胎、出家、成道、法輪、入滅』，小乘教雖然沒有直接說所表徵的意義，但既然在八相成道中的后六種，也就是初地初住位的功用。所以這個位置居於六番之首，四輪只是因，所以從因來立名，六動兼顧因果，所以從果來立名。而且極果和分果都可以稱為果，所以稱為果。破斥古人的觀點，對照現在的觀點，就具備了四教。而且妙覺位的人雖然還沒有立即進入，
【English Translation】 English version 'Being close to the land, hence the name 'Sage and Worthy' (Sheng Xian)': Because they are close to the truth, they are called sages and worthies. 'Now the practice of the perfect teaching (Yuan Wen) is directed towards sagehood, and further enters the ground, hence it is said 'Sage Sage' (Sheng Sheng)': Now the direction of practice in the perfect teaching is sagehood, and it delves deeper into the actual ground, so it is said 'Sage Sage'. 'If they do not look to each other, the name of the teaching will be fixed': If they do not refer to each other, then the name of the teaching cannot be determined. 'If it is said' that those who go back and repeatedly teach to break the old, although it is said that one cause should recognize the body of the cause, the Bodhisattvas of the four teachings each hope for their Buddha, and all are one cause but one cause is different, so the tenth chapter of the Xuan text opens from one and returns from one, since it does not distinguish differences, what doubt is there about the shared teaching (Tong Jiao)? Therefore, the shared teaching says: The three causes are largely the same, and because they are the same, they are one. Therefore, it is said 'not outside the shared teaching'. 'If it is said that the four assemblies are all causes of Bodhisattvas': From the initial aspiration, they are not the same as the lesser vehicle (Xiao). The meaning of the Lotus Sutra is as mentioned before, fully embodied in the four wheels and even the revelation.
Explanation of 'Universal Buddha World' (Pu Fo Shi Jie) etc.: First, refute the views of the ancients, using six to represent six, the meaning of which is acceptable, but directly saying that the three vehicles only refute the three baskets (Tripiṭaka), the cause and effect of the three vehicles is not fully comprehensive, so using the three vehicles of the storehouse (Zang) and shared (Tong) teachings, as well as the horizontal and vertical of the distinct (Bie) teaching, to compare, can reveal the sixfold refutation of the perfect sutra (Yuan Jing). Dharma Master She said: 'The earth god causes movement', this view is very shallow. When refuting with the distinct teaching, it says 'vertical and horizontal', just like what is quoted in the third volume of Zhi Guan. 'Now explain' below is the formal explanation. The initial sentence seems to be about the teaching, the Pure Conduct Sutra seems to be about cause and condition. The initial sentence explanation says 'Pan Bo', which is the appearance of firmness and greatness. That is, the people of the seven expedient positions have not yet broken through the great ignorance (avidyā), and only when they come to this assembly do they begin to break through ignorance, which is difficult to move like a large stone, so it is said. Moreover, it is not that there was no previous breaking, but it was aimed at what was difficult to break, and now it has all been broken, so it is said Pan Bo. If according to the Long Han Sutra, most of the time, earthquakes can also be used as a representation. The sutra says: 'There are six reasons for earthquakes, namely entering the womb, leaving the womb, leaving home, attaining the Way, turning the Dharma wheel, and entering extinction', although the lesser teaching does not directly say the meaning represented, but since it is in the last six of the eight phases of enlightenment, it is the function of the initial ground and initial dwelling positions. Therefore, this position is at the head of the sixfold, the four wheels are only the cause, so the name is established from the cause, the six movements take into account both cause and effect, so the name is established from the effect. Moreover, the ultimate fruit and the partial fruit can both be called fruit, so it is called fruit. Refuting the views of the ancients and comparing them with the current views, the four teachings are complete. Moreover, although the one in the wonderful enlightenment position has not yet immediately entered,
到在不久，始末兼舉故云從果。本跡後言「云云」者，應引本文「我本行菩薩道時」即本四輪也，「我成佛已來」本六番也。本初實成亦以此瑞用表六番，故顯教中文殊引他佛之昔事，同我佛之今序，密意正表昔佛必有於今，今佛豈無于昔？昔成已久故非一反。
觀行釋中，初句總標，次正釋中初約動為表，次約六為表。初文者，言雖兼六正語于動，皆表當破無明，名為「動難動地」即能表也。「凈未凈根」即所表也。次「東」等二六者，俱約六數表也。表凈六根約觀解故，故得通約觀行、相似、分真等位，皆凈六根。于中初六者，事東踴等，具如《中陰》等經，今入觀心義復符會。言「表根」者，眼鼻已表于東西，耳舌理對於南北，中央心也，四方身也。身具四根，心遍緣四，故以心對身而為踴沒，謂中踴邊沒、邊踴中沒，可表六及十二入也。復有六動者，義兼十八，于其六中前三是形、后三是聲，形實聲虛，六根亦似三形三聲，此六事釋新舊不同。新云動、踴、震、擊、吼、爆，今且用舊，搖飏不安名動，自下升高名起，𡑝壟凹凸名踴，六方出沒亦名踴，隱隱有聲名震，砰磕發響名吼，令物覺悟名覺。新云擊如打搏，爆若火聲，經論略標多雲震動，即形聲三各標一也。《大經》云：「純陀去後未久之間，其
【現代漢語翻譯】 不久之後，從始至終一併舉出，所以說是從果上說起。後面提到『云云』，應該引用本文『我本行菩薩道時』，這就是根本的四輪，『我成佛以來』，這是根本的六番。最初證成也用這種瑞相來表示六番，所以顯教中文殊菩薩引用其他佛過去的經歷，與我佛現在的開端相同，密意正是表明過去的佛一定有現在的，現在的佛難道沒有過去的嗎？過去成就已經很久了，所以不是一次兩次就能達到的。
在觀行解釋中，第一句是總的標示，接下來正式解釋中，首先從動的作用來表示，然後從六的作用來表示。第一段文字，雖然兼顧六正語在動的作用上，都是表示應當破除無明，名為『動難動地』，這就是能表示的。『凈未凈根』，這就是所表示的。接下來『東』等二六，都是從六個數字來表示。表示清凈的六根，是因為觀解的緣故，所以可以普遍地適用於觀行、相似、分真等位，都是清凈的六根。其中最初的六個，事情如東方踴出等，詳細情況如《中陰》等經所說，現在進入觀心的意義又符合。說到『表根』，眼鼻已經表示了東西，耳舌在理上對應于南北，中央是心，四方是身。身體具有四根，心遍緣四方，所以用心來對應身體而有踴沒，即中央踴出而邊緣沒入，邊緣踴出而中央沒入，可以表示六入和十二入。又有六種動，意義兼顧十八種，在這六種動中，前三種是形，后三種是聲，形是實在的，聲是虛幻的，六根也像是三種形和三種聲，這六件事的解釋新舊不同。新的說法是動、踴、震、擊、吼、爆，現在暫且用舊的說法，搖動不安叫做動，從下向上升高叫做起，丘陵凹凸叫做踴，六方出沒也叫做踴，隱隱有聲叫做震，砰磕發響叫做吼，使物體覺悟叫做覺。新的說法中，擊如同打搏，爆如同火聲，經論中略微標出多說是震動，即形聲三者各標出一個。《大經》說：『純陀離開后不久，他的』
【English Translation】 Before long, from beginning to end are mentioned together, so it is said to start from the result. The 'etc.' mentioned later should refer to 'When I practiced the Bodhisattva path' in this text, which is the fundamental four wheels, and 'Since I attained Buddhahood,' which is the fundamental six aspects. The initial attainment also uses this auspicious sign to represent the six aspects, so in the exoteric teachings, Manjushri Bodhisattva cites the past experiences of other Buddhas, which is the same as the current beginning of our Buddha, the secret meaning is to show that the Buddhas of the past certainly have the present, and the Buddhas of the present are not without the past? The past attainment has been a long time, so it cannot be achieved in one or two attempts.
In the explanation of contemplation and practice, the first sentence is a general indication, and in the following formal explanation, first it is expressed from the function of movement, and then it is expressed from the function of six. The first paragraph, although taking into account the six correct words in the function of movement, all indicate that ignorance should be broken, called 'moving the difficult-to-move ground,' which is what can be expressed. 'Pure and impure roots' are what is expressed. The following 'East' and other two sixes are all expressed from the number six. The pure six roots are expressed because of the view and understanding, so they can be universally applied to the positions of contemplation and practice, similarity, partial truth, etc., all of which are pure six roots. Among them, the first six, such as the eastward leaping, etc., are described in detail in the Bardo and other sutras, and now entering the meaning of contemplation and mind is consistent. Speaking of 'representing the roots,' the eyes and nose have already represented the east and west, the ears and tongue are logically corresponding to the north and south, the center is the mind, and the four directions are the body. The body has four roots, and the mind pervades the four directions, so the mind is used to correspond to the body and there is leaping and submerging, that is, the center leaps out and the edges submerge, the edges leap out and the center submerge, which can represent the six entrances and the twelve entrances. There are also six movements, the meaning of which takes into account eighteen, in these six movements, the first three are form, and the last three are sound, form is real, and sound is illusory, the six roots are also like three forms and three sounds, the explanation of these six things is different between the new and the old. The new saying is movement, leaping, shaking, striking, roaring, and exploding, now let's use the old saying for the time being, shaking and uneasy is called movement, rising from the bottom up is called rising, hills and valleys are called leaping, emerging and submerging in six directions is also called leaping, faint sound is called shaking, banging and sounding is called roaring, making objects aware is called awakening. In the new saying, striking is like hitting and fighting, exploding is like the sound of fire, the scriptures and treatises slightly mark more as shaking, that is, form and sound each mark one. The Mahaparinirvana Sutra says: 'Not long after Cunda left, his'
地忽然六種震動。」「又各有三」者，以表一根各有根、識、境三。初文表六中，表雖更互破必同時。「凈十八界」者，次辨所表皆破無明，故知只是見陰界入皆常住耳。「云云」者，應具述所表以成觀心，但略存數並闕心境辨妙相狀次不次等，亦可根根皆修三觀如十八動，此中但約能動之相，所動唯只一地而已。如根雖六，以心破故一切俱破。
釋大眾心喜中，先因緣者，昔教奚嘗不睹雨華等相，今欣躍殊常，理應甘露方降，時眾雖無測者，必知機成不久，機感相應何疑不釋。
問如文，答中通明異常故也。引《大經》證，如文。次「若言」下約教，雖具列四，對昔四喜不同，於今純一實喜無復差別。人天等四皆云動者，權為實動故也。
問：
實理無動，今那言動？
答：
動即發也。圓機當成名動實相，以餘四動當趣實故。
文無本跡、觀心，若作本跡者，本住不動三昧，跡以地動表發。義立觀心動者，如二十五三昧中破四天王空假中動。
釋毫光者，初文總標放光，釋中初釋白毫，次釋放光。初文但有二釋，初雙標二釋，「應機」標因緣，「設教」標約教，「破惑」下明二事意也。現光本表斯二，具二方除疑惑。白毫中初是因緣，「複次」下約教。初文四
【現代漢語翻譯】 現代漢語譯本： 『地忽然六種震動。』『又各有三』者，用以表示一根各有根、識、境三者。最初的文字表達六種震動，表明雖然是交替地破除，但必定是同時發生。『凈十八界』者，接下來辨明所表達的都是破除無明，因此可知只是見陰的界入都是常住的。『云云』者，應該詳細敘述所表達的內容以成就觀心，但略微保留數量，並且缺少對心境辨別微妙相狀、次第等方面的描述，也可以每一根都修習三種觀想，如同十八種震動，這裡只是就能夠震動的相狀而言，所震動的只有大地而已。如同根雖然有六種，因為用心破除的緣故，一切都同時被破除。
解釋大眾心喜中，首先是因緣方面，過去教化時何嘗沒有見過雨花等景象，如今的欣喜跳躍與往常不同，理應是甘露即將降臨，當時的大眾雖然沒有能測知的人，必定知道機緣成熟不久，機感相應，為何懷疑不能解釋呢？
問如經文，答中通達明白異常的緣故。引用《大經》（《大般涅槃經》）來證明，如經文所說。其次『若言』下是就教法而言，雖然具足列出四種喜，但與過去的四種喜不同，如今是純一真實的喜悅，不再有差別。人天等四眾都說震動，是權巧地爲了真實震動。
問：
真實的道理是沒有震動的，如今為什麼說震動呢？
答：
震動就是發動的意思。圓滿的機緣將要成就，名為震動實相，用其餘四種震動來趨向真實。經文中沒有本跡、觀心的說法，如果從本跡的角度來說，本是安住于不動的三昧，跡像是用地動來表示發動。從義理上建立觀心動，如同二十五種三昧中破除四天王（佛教護法神）的空假中動。
解釋毫光，最初的文字總標放出光明，解釋中先解釋白毫（佛陀眉間白毫），然後解釋放光。最初的文字只有兩種解釋，最初雙標兩種解釋，『應機』標明因緣，『設教』標明就教法而言，『破惑』下說明兩件事的意義。現出光明本來是爲了表示這兩種意義，具備這兩種意義才能消除疑惑。白毫中最初是因緣，『複次』下是就教法而言。最初的文字有四種。
【English Translation】 English version: 'The earth suddenly quaked in six ways.' 'And each has three' means that each root has its own root, consciousness, and object. The initial text expresses the six types of quaking, indicating that although the breaking occurs alternately, it must happen simultaneously. 'Pure eighteen realms' next clarifies that what is expressed is the breaking of ignorance, thus knowing that only the realms and entrances of the skandha of seeing are permanent. 'Etc.' should describe in detail what is expressed to accomplish contemplation of the mind, but it slightly retains the number and lacks descriptions of the subtle appearances, order, etc., of distinguishing between mind and object. Alternatively, each root can cultivate the three contemplations like the eighteen quakings. Here, it only refers to the aspect of being able to quake, and what is quaked is only the earth. Like the roots, although there are six, because they are broken by the mind, everything is broken simultaneously.
Explaining the joy of the assembly, first, in terms of conditions, when has teaching not seen phenomena such as raining flowers in the past? Now, the joy and leaping are different from usual, so it should be that nectar is about to descend. Although the assembly at that time had no one who could measure it, they must have known that the opportunity was about to mature. With the opportunity and response corresponding, why doubt that it cannot be explained?
The question is as in the text, and the answer is because of the exceptionally clear understanding. Quoting the Mahāparinirvāṇa Sūtra to prove it, as the text says. Next, 'If it is said' below is in terms of teaching. Although it lists four types of joy, it is different from the four joys of the past. Now, it is a pure and true joy without any difference. The four groups of humans, devas, etc., all say quaking, which is expediently for the sake of true quaking.
Question:
True principle has no movement, so why say movement now?
Answer:
Movement is the meaning of initiation. The complete opportunity will be accomplished, called the true aspect of movement, using the other four movements to move towards reality. The text has no mention of original trace or contemplation of mind. If viewed from the perspective of original trace, the original is abiding in the immovable samadhi, and the trace uses the earth's movement to express initiation. Establishing the movement of contemplation of mind from the perspective of meaning is like breaking the emptiness, falsity, and middle movement of the Four Heavenly Kings (Buddhist guardian deities) in the twenty-five samadhis.
Explaining the light of the hair, the initial text generally indicates the emitting of light. In the explanation, first explain the white hair (the white hair between the Buddha's eyebrows), and then explain the emitting of light. The initial text only has two explanations. Initially, it doubly indicates the two explanations, 'Responding to the opportunity' indicates the conditions, 'Establishing teaching' indicates in terms of teaching, and 'Breaking delusion' below explains the meaning of the two matters. Manifesting light is originally to express these two meanings, and having these two meanings can eliminate doubts. In the white hair, the initial is the condition, and 'Furthermore' below is in terms of teaching. The initial text has four.
悉者，初文世界，「其毫」下為人，「放光」下對治，「光照」下第一義，四皆此經。次約教中具斥三教二乘，即目前兩教也。雖有菩薩，同見二諦耳。「複次」下明放光，具為四釋因緣中三：初放，次收，三收放意。初應具四悉，文相不顯，但可通令見得四益。「大品一一相各放」者，以身輪表般若遍也。「大經面門」者，面門口也，表佛口密說于秘藏。今經定中眉間表意，隨機各現，皆具三密四悉益也。雖一代來三輪施化，噹噹之益莫若言教，臨滅之際面門放光，表此言教流至來世。今且通論放光，若別論者，準諸文說，不照無色義同集眾。次「收光」者，初引《育王》，多是因緣釋，此中「現在」一文是章安私意，從「足入」去並經文也。各表記其當界，所以他經授作佛記，皆兼諸界，唯此《法華》專表佛記。言當界者，但明諸界各有死此生彼及大小果位，以下表下等部屬方等，故對多緣。「而今經」等者，定起必收、收必肉髻。「略耳」者，以至佛從定起必須收光，以所表事辦須斂眾心令入一實，是故合有收光，但是文略。「又解」下次收放意，可見。亦是一途，非究盡故耳。以現在正令會三歸一為正，未來當得為旁。「若丈六」下約教中，先正釋，次明光表。表中先破舊者，舊明雖橫照一萬八千，土至尼吒
【現代漢語翻譯】 現代漢語譯本 悉者，初文世界（最初的文字是關於世界），『其毫』下為人（在『其毫』之後提到人），『放光』下對治（『放光』是爲了對治），『光照』下第一義（『光照』之下是第一義），這四點都與此經相關。接下來，從教義上詳細闡述了三教和二乘，即目前的兩教。即使有菩薩，他們也只是共同見證二諦而已。 『複次』下說明放光，包含了四種解釋因緣中的三種：首先是放光，其次是收光，第三是收放的意義。最初的放光應該具備四悉檀（四種普遍的施教方法），但文句上不明顯，不過可以通過理解來獲得四種利益。『大品一一相各放』，這是因為身輪代表般若智慧的普遍性。『大經面門』，面門是口，表示佛用秘密的語言宣說秘藏。而此經中，在禪定中從眉間放光，表示用意念，隨機顯現，都具備三密（身密、口密、意密）和四悉檀的利益。雖然一代之中有三輪施化（三種教化方式），但各種利益都不如言教。臨近涅槃之際，從面門放光，表示這種言教將流傳到未來。現在先通論放光，如果分別論述，可以參考其他經文的說法，不照無色界，意義與集眾相同。接下來是『收光』，首先引用《育王經》，其中大多是因緣解釋，其中『現在』一文是章安的個人見解，從『足入』開始都是經文。各自表記其所屬的界限，所以其他經中授記作佛，都兼顧各個界限，只有這部《法華經》專門表記佛記。所說的當界，只是說明各個界限都有死此生彼以及大小果位，以下表下等部屬方等，所以針對多種因緣。『而今經』等，入定必然收光，收光必然回到肉髻。『略耳』，因為佛從禪定中起來必須收光，因為所要表達的事情已經完成，需要收斂眾人的心，使之進入一實相，所以應該有收光，只是經文中省略了。『又解』下是收放的意義，可以參考。這也是一種途徑，但並非完全窮盡。以現在正令會三歸一為正，未來當得為旁。『若丈六』下從教義上，先是正式解釋，然後說明光所代表的意義。在意義中，首先破斥舊的觀點，舊的觀點認為光雖然橫照一萬八千，從國土到尼吒（一種鳥）。
【English Translation】 English version 『悉者』 refers to the initial text about the world. 『其毫』 (from his brow) indicates people. 『放光』 (emitting light) is for counteracting afflictions. 『光照』 (light illuminates) signifies the ultimate truth. All four are related to this sutra. Next, from the perspective of teachings, it elaborates on the three teachings and the two vehicles, which are the two teachings at present. Even if there are Bodhisattvas, they only jointly witness the two truths. 『複次』 (furthermore) explains the emitting of light, encompassing three of the four types of conditions: first, emitting light; second, withdrawing light; and third, the meaning of withdrawing and emitting. The initial emitting of light should possess the four siddhantas (four universal methods of teaching), but it is not evident in the text. However, one can gain the four benefits through understanding. 『大品一一相各放』 (the Great Perfection of Wisdom Sutra emits light from each and every characteristic) is because the body wheel represents the pervasiveness of prajna wisdom. 『大經面門』 (the Great Sutra's face-door) refers to the mouth, indicating that the Buddha speaks the secret treasury in secret language. In this sutra, emitting light from the brow between the eyes in samadhi (meditative state) represents intention, manifesting according to the individual's capacity, all possessing the benefits of the three secrets (body, speech, and mind) and the four siddhantas. Although there are three wheels of transformation (three types of teaching methods) in a lifetime, the benefits of each are not as good as verbal teachings. Near the time of Nirvana, emitting light from the face-door indicates that these verbal teachings will flow to future generations. Now, let's discuss the emitting of light in general. If discussed separately, one can refer to the statements in other sutras, not illuminating the formless realm, with the same meaning as gathering the assembly. Next is 『收光』 (withdrawing light), first quoting the Yu Wang Sutra, which mostly contains explanations of conditions. The phrase 『現在』 (present) in it is Zhang An's personal view, and the text from 『足入』 (entering with feet) onwards is from the sutra. Each marks its respective boundary, so in other sutras, predictions of becoming a Buddha encompass all boundaries, while this Lotus Sutra specifically marks the Buddha's prediction. The so-called current boundary only explains that each boundary has death here and birth there, as well as large and small fruit positions. The lower part belongs to the Vaipulya (extensive) division, so it is aimed at multiple conditions. 『而今經』 (but this sutra) etc., entering samadhi necessarily withdraws light, and withdrawing light necessarily returns to the ushnisha (fleshy protuberance on the crown of the head). 『略耳』 (omitted), because the Buddha must withdraw light when arising from samadhi, because the matter to be expressed has been completed, and it is necessary to collect the minds of the people and cause them to enter the one reality, so there should be withdrawing light, but it is omitted in the sutra. 『又解』 (another explanation) below is the meaning of withdrawing and emitting, which can be referred to. This is also a path, but not completely exhaustive. Taking the present, truly causing the assembly to return to the one as correct, and the future to be obtained as secondary. 『若丈六』 (if sixteen feet tall) below, from the perspective of teachings, first is the formal explanation, and then explaining the meaning represented by the light. In the meaning, first refuting the old view, the old view believes that although the light shines horizontally for eighteen thousand, from the land to Nita (a type of bird).
皆此土瑞。今意不然，放光一瑞義通二土。言「由人」者，不能全破。次「舊」下，舊解但約一方表滿不滿。「若照」下破也。既許實照十方，何得獨以東方而為所表？有人云：眉者，放光處也。眉者，媚也。若人無眉則無媚也。所言放者，一者不制唯照大千，二者作意發動則照一萬八千，亦云表一乘，此不知佛無謀而作，以作意放釋諸佛之功用。「今明」去正解，次「若就」下，本跡中表「四位增長」者，四方表四，集表增長。言「增長」者，從信入住乃至等覺，故下文云「餘一生在」。次觀解中雲「此等境界」者，即十八界各百界千如蘊在十八，佛慧未開，故以光照表開，開即別在初住。「文云」去，引十界機皆開十八界也。言「分文屬此土等」者，始從爾時終至周遍，並屬此土第六瑞文。他土初瑞但從下至至尼吒天，今文以此放光之文，通兼彼此，故其文勢亦含長短，若短取者如向所列，若長取者須至尼吒，還將此第六而為他總，若為他總亦有長短，準望應知。「次明」下，正明他土六瑞，為二：先略，次廣。初略中為四：初標；次、「一見」下列章，即當正解釋也；三、「既有」下生起六瑞；四、「若此」下對此以明瑞之所表。次列文中但云上下不云感應者，以感應義通三雙故，不同此土前之二雙併在於應，
【現代漢語翻譯】 現代漢語譯本 這些都是此娑婆世界的祥瑞。但現在我的理解不同，（佛）放光這一祥瑞，其意義貫通娑婆世界和他方世界。說『由人』（而放光），不能完全駁倒（舊解）。接下來『舊』下，舊的解釋只是從一方來表示（眾生的信）滿與不滿。『若照』下是破斥舊解。既然允許（佛光）真實照耀十方，怎麼能只用東方來作為所要表示的呢？有人說：眉毛，是放光的地方。眉毛，是嫵媚的象徵。如果人沒有眉毛，就沒有嫵媚了。所說的放光，一是（佛光）不加限制，只照耀大千世界；二是作意發動，就照耀一萬八千世界，也說是表一乘（佛法），這是不知道佛沒有謀劃而為，把作意放光解釋為諸佛的功用。 『今明』開始是正確的解釋，接下來『若就』下，在本跡之中，用四方來表示『四位增長』，四方代表四，集代表增長。說『增長』，是從信位、住位乃至等覺位，所以下文說『餘一生在』。接下來觀解中說『此等境界』，就是十八界各百界千如蘊含在十八界中，佛的智慧沒有開啟，所以用光照來表示開啟，開啟就是在初住位。『文云』開始，引用（經文）說明十界眾生的根機都開啟了十八界。說『分文屬於此土等』，從爾時開始到周遍，都屬於此娑婆世界的第六種祥瑞。他方世界的初瑞只是從下至到尼吒天（Nita Heaven），現在（經）文用這放光的文句，貫通兼顧此土和他土，所以它的文勢也包含長短，如果取短的就像前面所列舉的，如果取長的就必須到尼吒天，還將這第六瑞作為他方世界的總瑞，如果作為他方世界的總瑞也有長短，參照推斷就應該知道了。 『次明』下，正式說明他方世界的六種祥瑞，分為兩部分：先是簡略的，然後是詳細的。最初的簡略部分分為四點：第一是標出；第二、『一見』下列出章節，就是將要正式解釋的；第三、『既有』下生起六種祥瑞；第四、『若此』下對此（娑婆世界）來闡明祥瑞所表示的含義。接下來列出的經文中只說上下而不說感應，因為感應的意義貫通三雙，所以不同於此土之前的兩雙都屬於應。
【English Translation】 English version These are all auspicious signs of this Saha world. But now my understanding is different. The auspicious sign of (Buddha's) emitting light, its meaning penetrates both the Saha world and other worlds. Saying 'by people' (the light is emitted), cannot completely refute (the old interpretation). Next, under 'old', the old interpretation only uses one direction to represent the fullness or lack of (sentient beings' faith). 'If illuminates' below is a refutation of the old interpretation. Since it is allowed that (Buddha's light) truly illuminates the ten directions, how can only the east be used as what is to be represented? Some people say: eyebrows are the place where light is emitted. Eyebrows are a symbol of charm. If a person has no eyebrows, they have no charm. What is said about emitting light, one is that (Buddha's light) is unrestricted, only illuminating the great chiliocosm; two is that when intention is activated, it illuminates 18,000 worlds, also said to represent the One Vehicle (Buddha Dharma), this is not knowing that the Buddha acts without planning, interpreting the intentional emission of light as the function of all Buddhas. 'Now explaining' begins the correct explanation, next 'If regarding' below, within the original and trace (teachings), using the four directions to represent 'four stages of growth', the four directions represent four, gathering represents growth. Saying 'growth' is from the stage of faith, the stage of dwelling, up to the stage of near-perfect enlightenment, so the following text says 'remaining one life'. Next, in the contemplation explanation, saying 'these realms', is that the eighteen realms, each with a hundred realms and a thousand suchnesses, are contained within the eighteen realms, the Buddha's wisdom has not been opened, so using light to represent opening, opening is at the initial dwelling stage. 'The text says' begins, quoting (the scripture) to explain that the faculties of sentient beings in the ten realms all open the eighteen realms. Saying 'dividing the text belonging to this land etc.', from that time to pervasiveness, all belong to the sixth auspicious sign of this Saha world. The initial auspicious sign of other lands is only from below to the Nita Heaven (Nita Heaven), now the (scripture) uses this sentence of emitting light, to penetrate and encompass this land and other lands, so its textual momentum also contains length and shortness, if taking the short one is like what was listed earlier, if taking the long one must go to the Nita Heaven, and also take this sixth auspicious sign as the total auspicious sign of other lands, if taking it as the total auspicious sign of other lands there is also length and shortness, referring to and inferring should know. 'Next explaining' below, formally explains the six auspicious signs of other lands, divided into two parts: first is brief, then is detailed. The initial brief part is divided into four points: first is marking out; second, 'Upon seeing' below lists the chapters, which are what will be formally explained; third, 'Since there are' below arises the six auspicious signs; fourth, 'If this' below uses this (Saha world) to clarify the meaning represented by the auspicious signs. Next, the listed scriptures only say above and below and do not say response, because the meaning of response penetrates the three pairs, so it is different from the previous two pairs of this land which all belong to response.
故第三雙得云感應。又彼土瑞至第三雙生起中雲「行始必終」者，但互舉耳，明菩薩有始而必終、如來已終而有始。又人法雙中雖人通鹿苑之未，法唯乳味之初，然法必有人、人必對法，故且對辨。又上下雙中雖上說被下，而被物未顯，即雖未顯始末由之，故得對之以論上下，況凡諸取對皆是一往，是故更須求其始終。初雙中「六趣」者，廣解章門非此中意，乃至離合以為四生五道七識住等，如論廣釋(云云)。言「總報」者，瑞雖有六以光為本，光表覺智，光照此彼，先表二覺，次表三同。於三同中二：先總，次別。先總明道同，同相如何不出三同？既今同仍隱，但成二耳。若所見中亦見授聲聞記，說壽長遠，則如來都無所作化儀不成，雖然縱見記小長壽，此眾亦疑，不知此土聲聞為合記不？既教踴出其壽若何，等是未知，故並隱之以生疑問。文殊廣答具述三同，眾機略知定后之相，故知通序文通而釋契別理，由四釋故；別序文別而義妙，由五時故。所以答事才訖定起於斯，事符于答知文殊見極。「從盡見」下別者，即三同也。次廣說中初文先出他土，次「當知」下引彼例此結始終同，起塔之相雖表二經，《法華》之相猶未明瞭，是故但成具于已當二同，此土三同當仍未起。言「二土出世意同」者，同五濁故故施等
【現代漢語翻譯】 現代漢語譯本 因此，第三雙（指某種配對概念）可以被稱為『感應』。另外，彼土（指其他佛土）的祥瑞在第三雙生起中提到『行始必終』，這只是互相舉例說明而已，是爲了闡明菩薩有開始但必定有終結，而如來已經終結但又有開始。又，在人法雙中，雖然『人』可以包括鹿野苑（Sarnath，佛陀初轉法輪之地）時期尚未成熟的弟子，而『法』僅僅指乳味時期（佛陀說法初期）的教法，但法必定依存於人，人也必定對應於法，所以姑且將它們相對比辨析。又，在上下雙中，雖然『上』（指上面的內容）涵蓋了『下』（指下面的內容），但被涵蓋的事物尚未顯現，即便尚未顯現，其始終也由此而來，所以可以用來對比論述上下。況且，所有取對（指配對）都只是一種權宜之計，因此更需要探求其始終。初雙中的『六趣』（指天、人、阿修羅、地獄、餓鬼、畜生六道）是廣解章門的內容，並非此處的本意，甚至可以離合為四生（胎生、卵生、濕生、化生）、五道（地獄、餓鬼、畜生、人、天）、七識住等，這些在論中都有詳細解釋（云云）。 說到『總報』，祥瑞雖然有六種，但以光明為根本。光明象徵覺悟的智慧，光明照耀此方和彼方，首先象徵二覺（自覺、覺他），其次象徵三同（指三種相同之處）。在三同中分為兩部分：先總說，后別說。先總說『道同』，道相同之處為何沒有全部說出三同呢？既然現在相同之處仍然隱藏，就只成就了二同。如果在所見之中也見到授聲聞記（指佛陀為聲聞弟子授記），說壽命長遠，那麼如來就完全沒有作為，教化儀式也無法完成。雖然縱然見到授記小乘長壽，大眾也會疑惑，不知道此土的聲聞是否應該被授記？既然教導他們踴躍而出，他們的壽命又是如何呢？等等都是未知數，所以都隱藏起來以產生疑問。文殊菩薩廣泛地回答，詳細地闡述了三同，大眾大致瞭解了定后之相，所以知道通序的文字是通用的，而解釋則契合了不同的道理，這是由於四種解釋的緣故；別序的文字是不同的，而意義卻很精妙，這是由於五時的緣故。所以，回答事情剛剛結束，『定』（指授記）就由此而起，事情符合回答，可知文殊菩薩的見解極高。 從『從盡見』以下的『別』，指的就是三同。其次，在廣說中，首先提出他土（指其他佛土）的情況，然後從『當知』以下引用彼土的例子來類比此土，總結始終相同，起塔（指建造佛塔）的景象雖然像征著兩部經典（指《法華經》和其他經典），但《法華經》的景象仍然沒有完全明瞭，所以只成就了已同（指過去相同）和當同（指未來相同）兩種，此土的三同（指現在相同）尚未生起。說到『二土出世意同』，是因為都處於五濁惡世的緣故，所以施行等等。
【English Translation】 English version Therefore, the third pair (referring to a certain paired concept) can be called 'resonance'. Furthermore, the auspicious signs of that land (referring to other Buddha lands) in the arising of the third pair mention 'the beginning of practice must have an end', which is merely a mutual illustration to clarify that Bodhisattvas have a beginning but must have an end, while Tathagatas have already ended but have a beginning again. Moreover, in the pair of person and Dharma, although 'person' can include disciples who are not yet mature from the Deer Park (Sarnath, the place where the Buddha first turned the Wheel of Dharma) period, and 'Dharma' only refers to the teachings of the milk-taste period (the early period of the Buddha's teachings), Dharma must rely on people, and people must correspond to Dharma, so let's compare and analyze them provisionally. Also, in the upper and lower pair, although 'upper' (referring to the content above) covers 'lower' (referring to the content below), the things covered have not yet appeared. Even if they have not yet appeared, their beginning and end come from this, so it can be used to compare and discuss upper and lower. Moreover, all pairings are just expedient measures, so it is necessary to seek their beginning and end even more. The 'six realms' (referring to the six realms of gods, humans, asuras, hells, hungry ghosts, and animals) in the initial pair are the content of the broad explanation of the chapter, not the meaning here. They can even be separated and combined into four births (womb-born, egg-born, moisture-born, transformation-born), five paths (hell, hungry ghosts, animals, humans, gods), seven consciousness abodes, etc., which are explained in detail in the treatise (etc.). Speaking of 'total retribution', although there are six kinds of auspicious signs, light is the root. Light symbolizes the wisdom of enlightenment, and light shines on this side and the other side, first symbolizing the two enlightenments (self-enlightenment, enlightening others), and then symbolizing the three similarities (referring to three similarities). The three similarities are divided into two parts: first the general statement, then the specific statement. First, the general statement is 'similarity in the path'. Why are all three similarities not mentioned in the similarity of the path? Since the similarities are still hidden now, only two similarities are achieved. If one also sees the prediction of Buddhahood for the Shravakas (referring to the Buddha giving predictions to Shravaka disciples) and says that their lifespan is long, then the Tathagata would have nothing to do at all, and the teaching ceremony could not be completed. Although one may see the prediction of long life for the small vehicle, the masses will also doubt whether the Shravakas of this land should be predicted? Since they are taught to jump out, what is their lifespan like? Etc. are all unknowns, so they are all hidden to create questions. Manjushri Bodhisattva answered extensively, elaborating on the three similarities in detail, and the masses roughly understood the appearance after the prediction, so they knew that the words of the general introduction are universal, and the explanation fits different principles, which is due to the four explanations; the words of the separate introduction are different, but the meaning is very subtle, which is due to the five periods. Therefore, as soon as the answer to the matter is over, the 'prediction' (referring to the prediction of Buddhahood) arises from this, and the matter corresponds to the answer, so it can be seen that Manjushri Bodhisattva's views are extremely high. The 'difference' from 'from seeing the end' below refers to the three similarities. Secondly, in the broad explanation, the situation of other lands (referring to other Buddha lands) is first put forward, and then the example of that land is cited from 'it should be known' below to compare this land, summarizing that the beginning and end are the same. Although the scene of building a pagoda (referring to building a stupa) symbolizes the two scriptures (referring to the 'Lotus Sutra' and other scriptures), the scene of the 'Lotus Sutra' is still not completely clear, so only the past similarity (referring to the past being the same) and the future similarity (referring to the future being the same) are achieved, and the three similarities of this land (referring to the present being the same) have not yet arisen. Speaking of 'the intention of the two lands appearing in the world is the same', it is because they are both in the evil world of the five turbidities, so they practice giving, etc.
不殊，開權即是《法華》之相，息化即是《涅槃》之徴。「非頓」等者，《法華》一乘非頓漸攝，於一開出乃頓漸生，是故今云「非頓而頓」。「非漸而漸」，準此可知。「起七寶塔」者，二經味同，隱者未說。《十二因緣經》云：「八人應起塔，謂佛、菩薩、支佛、四果、輪王。佛八露槃，余之七人次第減一。」此土既爾，他應準知，故今所見須皆佛塔也。「當知」下引彼例此，總結前文。言「從一出無量」者，始從華嚴至般若來皆從一法開出，至般若時頓漸已竟。而人不知法華出頓漸外，請觀竟字，法華但是收無量以歸一。
次更約因緣釋者，文中自有通別二釋。初云通者，通於漸頓遍於四時，四時之中各有感應，對今無非今教之因緣也。故知因緣有其多種，自行化他自他相對，文從自行故云昔善今教等也。次「別說」下正明現在之因緣也。亦可此三展轉相生，由發心因緣故信解，由信解故行行。若別說者，別指《般若》中三教為種種也，故云「三藏之後」，以般若部是菩薩行故。「又就」下以般若中三教教教皆有四門及四悉等，故云「復有無量相貌」。言「五百」者，明共門中種種廣故，五百雖是三藏有門，約所證同且證於共，來至般若併成通人，冥得別益，今且從顯故得引同，仍舊乃成種種故也。不共
【現代漢語翻譯】 現代漢語譯本： 『不殊』，意思是開顯權巧方便即是《法華經》（妙法蓮華經）的特徵，止息化導即是《涅槃經》（大般涅槃經）的徵兆。「非頓」等，意思是《法華經》的一乘法並非頓悟或漸悟所能涵蓋，而是在一個開顯中產生頓悟和漸悟，所以現在說「非頓而頓」。「非漸而漸」，依此類推可知。「起七寶塔」的意思是，兩部經的意旨相同，只是隱晦未說。《十二因緣經》說：『八種人應該建造佛塔，即佛（Buddha，覺悟者）、菩薩（Bodhisattva，有情覺）、辟支佛（Pratyekabuddha，緣覺）、四果阿羅漢（Arhat，斷盡煩惱者）、轉輪聖王（Chakravartin，以正法統治世界的君王）。佛陀入滅后建塔，其餘七人依次遞減。』此地如此，其他地方也應依此推知，所以現在所見都應是佛塔。「當知」以下引用彼經來例證此經，總結前文。說『從一出無量』，意思是最初從《華嚴經》（Avataṃsaka Sūtra）到《般若經》（Prajñāpāramitā Sūtra）都是從一法開出，到《般若經》時頓悟和漸悟已經結束。而人們不知道《法華經》超出頓悟和漸悟之外，請看『竟』字，法華經只是收攝無量歸於一。 其次再從因緣來解釋，文中自有通途和特別兩種解釋。最初說通途，是通於漸悟和頓悟，遍及四個時段，四個時段中各有感應，對於現在來說，沒有不是現在教法的因緣。所以知道因緣有很多種，自行化他，自他相對，文中從自行出發，所以說過去善行是現在教法的因緣等。其次『別說』以下正是說明現在的因緣。也可以說這三者輾轉相生，由發心因緣的緣故產生信解，由信解的緣故產生修行。如果特別說，特別指《般若經》中的三教為種種，所以說『三藏之後』，因為般若部是菩薩行。『又就』以下，因為般若經中的三教，每一種教法都有四門和四悉檀等，所以說『復有無量相貌』。說『五百』，是說明共同門中的種種廣泛，五百雖然是三藏的有門，但就所證悟的相同而言，且證悟于共同，來到般若經時都成為通達之人，暗中得到特別的利益，現在且從顯現的角度，所以可以引用共同，仍然是舊的才成為種種。不共
【English Translation】 English version: 'Not different' means that revealing expedient means is the characteristic of the Lotus Sūtra (Saddharma Puṇḍarīka Sūtra), and ceasing transformation is the sign of the Nirvana Sūtra (Mahāparinirvāṇa Sūtra). 'Not sudden' etc., means that the One Vehicle of the Lotus Sūtra is not encompassed by sudden or gradual enlightenment, but sudden and gradual arise from one revelation, so now it is said 'not sudden but sudden'. 'Not gradual but gradual', can be known by analogy. 'Erecting Seven-Treasure Stūpas' means that the meaning of the two sūtras is the same, only hidden and not spoken. The Twelve Nidānas Sūtra says: 'Eight kinds of people should erect stūpas, namely Buddha (Buddha, the awakened one), Bodhisattva (Bodhisattva, being of enlightenment), Pratyekabuddha (Pratyekabuddha, solitary Buddha), Arhats of the Four Fruits (Arhat, one who has extinguished all afflictions), Chakravartin Kings (Chakravartin, a king who rules the world with righteousness). The Buddha after Parinirvana, the remaining seven people decrease by one in order.' As it is here, it should be known by analogy elsewhere, so what is seen now should all be Buddha stūpas. 'It should be known' below cites that sūtra to exemplify this sūtra, summarizing the previous text. Saying 'from one comes forth immeasurable' means that initially from the Avataṃsaka Sūtra to the Prajñāpāramitā Sūtra, all come forth from one Dharma, and by the time of the Prajñāpāramitā Sūtra, sudden and gradual enlightenment have ended. But people do not know that the Lotus Sūtra is beyond sudden and gradual enlightenment, please look at the word 'end', the Lotus Sūtra only gathers the immeasurable to return to one. Secondly, to explain further from the perspective of cause and condition, there are general and specific explanations in the text itself. Initially, saying general, it is general to gradual and sudden enlightenment, pervading the four periods, and in each of the four periods there are responses, and for now, there is no cause and condition that is not the teaching of now. So it is known that there are many kinds of causes and conditions, self-practice and transforming others, self and others relative, the text starts from self-practice, so it says that past good deeds are the cause and condition of the present teaching etc. Secondly, 'separate explanation' below is precisely explaining the present cause and condition. It can also be said that these three arise from each other in turn, due to the cause and condition of generating the aspiration for enlightenment, faith and understanding arise, and due to faith and understanding, practice arises. If explained separately, it specifically refers to the three teachings in the Prajñāpāramitā Sūtra as various, so it says 'after the three pitakas', because the Prajñāpāramitā section is the practice of Bodhisattvas. 'Also regarding' below, because the three teachings in the Prajñāpāramitā Sūtra, each teaching has four doors and four siddhāntas etc., so it says 'again there are immeasurable appearances'. Saying 'five hundred' is to explain that the various aspects in the common door are extensive, although five hundred are the existing doors of the three pitakas, but in terms of the sameness of what is realized, and realizing in common, coming to the Prajñāpāramitā Sūtra all become those who are thoroughly versed, secretly obtaining special benefits, now for the sake of manifestation, so it is possible to cite the common, and it is still the old that becomes various. Uncommon
易知，但例而已。共不共名出在《大論》，既云藏后，理應通指方等般若；唯云般若者，以方等三同般若三，小同鹿苑，故不別指。他人於此離為三門，謂因緣門、信解門、相貌門。今謂言辭雖爾義理不然，因緣謂感應差別，信解謂能感不同，相貌謂信後行異，有此不同皆云種種，雖復殊途不逾二味，感應則互有疏密，故云因緣。能感則內懷納受，故云信解。修行則身口外彰，故云相貌。外相儀貌故云相貌。
問：
行一解異如何行別？
答：
睹外識內故名不同。
言「彼明此相」者，彼謂彼土，彼所現相故云此相，雖複種種，同至法華無復余相，但未見法華座席以入滅表之，故但云「一因一緣」等。言「一因」等者，亦是彼土法華已前得云種種，既會入實，同一因緣相貌等也，此是感應等相。
問：
光中所照一時橫見，何得乃云先頓后漸乃至會歸耶？又于見中可無純頓唯漸等耶？
答：
實如所問，時眾但知因光得見，大術在於世尊，見者非其境界，然令見意本為證同，所放光明為成一實，事殊理絕者非光所沾，遠近既俱令其見聞，過未亦何隔于視聽？故使十方始末皎若目前，安以凡情測量聖境？何獨化主佛力令見，同聞眾中及以集經者，時有古佛晦
【現代漢語翻譯】 現代漢語譯本：
這是容易理解的，但只是舉個例子而已。『共不共名』（指佛法中共同和不共同的名相）出自《大智度論》，既然說是藏經之後的內容，理應普遍指代方等部和般若部經典；只說是般若部經典，是因為方等部經典的三種含義與般若部經典的三種含義相同，與小乘經典在鹿野苑的教義相同，所以不特別指明。其他人在這裡將它分為三個門，即因緣門、信解門、相貌門。我認為言辭雖然如此，但義理並非如此。因緣指的是感應的差別，信解指的是能感知的不同，相貌指的是信解之後的行為差異，有這些不同都稱為種種，雖然道路不同，但不超出兩種味道（指空性和慈悲），感應則互相有疏遠和親密，所以說是因緣。能感知則內心懷有接納和領受，所以說是信解。修行則身口外在表現出來，所以說是相貌。外在的儀容外貌所以說是相貌。
問：
如果行為一致但理解不同，如何區分行為的差別？
答：
因為看到外在和認識內在，所以名稱不同。
說到『彼明此相』，『彼』指的是彼土（指其他佛土），彼土所顯現的相，所以說是『此相』，雖然種種不同，最終都到達《法華經》而沒有其他相，只是沒有見到《法華經》的座席用入滅來表示，所以只說『一因一緣』等。說到『一因』等，也是彼土在《法華經》之前可以稱為種種，既然會歸於真實，就都是同一個因緣相貌等了，這是感應等的相。
問：
光中所照一時橫向顯現，為什麼說是先頓后漸乃至會歸呢？又在見到的景象中，難道沒有純粹頓悟只有漸悟的情況嗎？
答：
確實如你所問，當時的大眾只知道因為光才能看見，關鍵在於世尊，見者並非他們的境界，然而讓見者的意圖本來是爲了證得相同，所放的光明是爲了成就一實相，事理隔絕的不是光所能照到的，遠近既然都讓他們見聞，過去和未來又怎麼能隔斷視聽呢？所以讓十方世界從開始到結束都清晰如在眼前，怎麼能用凡夫的情感來衡量聖人的境界呢？不僅僅是教化之主佛陀的力量讓他們看見，一同聽聞的大眾以及結集經典的人，有時也有古佛隱沒其中。
【English Translation】 English version:
This is easy to understand, but it's just an example. 'Common and Uncommon Names' (referring to common and uncommon terms in Buddhism) comes from the Mahaprajnaparamita-sastra (Da Zhi Du Lun), and since it's said to be after the Tripitaka, it should generally refer to the Vaipulya and Prajna Sutras; only referring to the Prajna Sutras is because the three meanings of the Vaipulya Sutras are the same as the three meanings of the Prajna Sutras, and the same as the teachings of the Sravakayana in the Deer Park, so it's not specifically mentioned. Others here divide it into three doors, namely the Door of Causation (Hetu-pratyaya), the Door of Faith and Understanding (Sraddha-adhimoksha), and the Door of Appearance (Lakshana). I think that although the words are like this, the meaning is not. Causation refers to the difference in response, Faith and Understanding refers to the difference in what can be sensed, and Appearance refers to the difference in behavior after Faith and Understanding. These differences are all called 'various', although the paths are different, they do not exceed the two flavors (referring to emptiness and compassion). Response has both distance and closeness, so it is called Causation. What can be sensed has acceptance and reception in the heart, so it is called Faith and Understanding. Practice is manifested externally through body and speech, so it is called Appearance. External appearance and demeanor are therefore called Appearance.
Question:
If actions are the same but understanding is different, how do you distinguish the difference in actions?
Answer:
Because seeing the external and knowing the internal, the names are different.
Speaking of 'that illuminates this appearance', 'that' refers to that land (referring to other Buddha lands), the appearance manifested by that land, so it is called 'this appearance'. Although there are various differences, they all eventually reach the Lotus Sutra and there is no other appearance. It's just that the seat of the Lotus Sutra has not been seen using Nirvana to represent it, so it only says 'one cause and one condition' etc. Speaking of 'one cause' etc., it can also be called various before the Lotus Sutra in that land. Since it converges into reality, it is the same cause, condition, appearance, etc. This is the appearance of response, etc.
Question:
What is illuminated in the light is seen horizontally at once, why is it said to be first sudden then gradual and then converging? Also, in what is seen, is there no purely sudden enlightenment and only gradual enlightenment?
Answer:
Indeed, as you asked, the assembly at that time only knew that they could see because of the light. The key lies in the World Honored One (Bhagavan), the seers are not their own realm, but the intention of letting the seers was originally to attain the same realization, and the light emitted was to accomplish one reality. What is separated by events and principles is not touched by the light. Since both near and far are made to see and hear, how can the past and future be separated from sight and hearing? Therefore, the beginning and end of the ten directions are as clear as before one's eyes. How can one measure the realm of the saints with the feelings of ordinary people? It is not only the power of the teaching host, the Buddha, that makes them see, but also among the assembly who heard together and those who compiled the scriptures, there were sometimes ancient Buddhas hidden among them.
跡其間，智鑒當時述斯橫豎，加令見者聖凡一等，故知但依文次經意宛然。
次「爾時」下釋疑念序，初云「但成一疑」者，本疑六瑞，自力不任方思答者，再思有在仰托文殊，文殊念興有決疑地，故第二念于茲自亡；既已得人何須再念，故第三念於時復息。及至發問初疑尚存，故云一疑。
問：
經稱文殊是法王子者，此諸菩薩，何人不是法王之子？
答：
有二義故：一、于王子中德推文殊，二、諸經中文殊併爲菩薩眾首。次釋初念中，初因緣釋。云「神變內外」者，此明表異須此別釋，若通釋者，如《大寶積經》一切諸法皆名神變，具如《止觀》第一記引。「神名」下釋名兼辨相。「首楞」下明所依法。「法王」下功用也，亦是問由。次「若夫」下即約教也，亦是更釋功用及以問由。又此問由雖由不測神變，正由自決，故利他機發故應赴，因緣和合而設斯問，令知彌勒不識所以，故須諸位展轉比決。「散」者苦行外道及諸凡夫。「定」者得禪外道及信者習定，「聖」者三藏中除身子外諸聲聞也。「此就極處亦不知」者，凡若夫之言明其意通，故下節節不知于上，若極位者則一切下位而皆不知也。故菩薩、補處及以尊極此之三位，若存教道應通四教展轉互比，文中且然。今最居極
【現代漢語翻譯】 現代漢語譯本：考察這些（佛經）的字裡行間，以智慧來鑑別當時描述的縱橫交錯的義理，更加使得見到這些文字的人，無論是聖人還是凡人，都能得到同等的利益。因此可知，只要依照經文的順序，經文的意義自然就會顯現。
接下來，在『爾時』（指佛經中常用的時間詞，意為『那時』）之後，解釋疑念序。一開始說『但成一疑』，原本是疑惑六瑞（指佛說法時的六種祥瑞），因為自身能力不足以解答，才想依靠他人來解答。後來又想到可以仰仗文殊菩薩（Manjushri Bodhisattva）的力量，文殊菩薩的念頭興起，就有了決疑的根據地，所以第二個念頭就自然消失了；既然已經找到了可以依靠的人，又何必再有念頭，所以第三個念頭也就停止了。等到開始發問時，最初的疑惑仍然存在，所以說『一疑』。
問：
經中稱文殊菩薩是法王子（Dharma Prince），那麼這些菩薩中，哪一個不是法王（Dharma King）之子呢？
答：
有兩個原因：一、在所有的法王子中，文殊菩薩的德行最為突出；二、在許多經典中，文殊菩薩都是菩薩眾的首領。接下來解釋最初的念頭，首先從因緣來解釋。說『神變內外』，這是說明文殊菩薩的示現與衆不同，需要特別解釋。如果用通常的方式來解釋，就像《大寶積經》（Mahāratnakūṭa Sūtra）所說，一切諸法都可稱為神變，詳細內容可以參考《止觀》（Mohe Zhiguan）第一卷的記載。『神名』下解釋名稱並辨別其相。『首楞』（Śūraṅgama）下說明所依據的法。『法王』下說明其功用，也是提問的原因。接下來『若夫』下，是從教義的角度來解釋，也是進一步解釋其功用以及提問的原因。而且，這個提問的原因雖然是因為無法測度神變，但根本上是因為自己無法決斷，所以才引發了利益他人的機會，因此應該回應，因緣和合才提出這個問題，讓大家知道彌勒菩薩（Maitreya Bodhisattva）也不明白其中的道理，所以需要各個位次的人輾轉比較決斷。『散』指的是苦行外道以及各種凡夫。『定』指的是得到禪定的外道以及信徒修習禪定，『聖』指的是三藏（Tripiṭaka）中除了舍利弗（Śāriputra）之外的各位聲聞（Śrāvaka）。『此就極處亦不知』，『若夫』這句話表明其意義是普遍的，所以下面一節一節地說明他們不瞭解上面的內容，如果是在極高位次的人，那麼一切較低位次的人都不瞭解。所以菩薩（Bodhisattva）、補處菩薩（Bodhisattva destined to Buddhahood）以及尊極菩薩（most venerable Bodhisattva）這三個位次，如果從教義的角度來說，應該貫通四教（指天臺宗的四種教法）輾轉互相比較，文中暫且如此。現在是最居於極位的。 English version: Examining the spaces between the lines, using wisdom to discern the intricate and interwoven meanings described at that time, further enabling those who see these words, whether they are sages or ordinary people, to receive equal benefits. Therefore, it is known that as long as one follows the order of the scriptures, the meaning of the scriptures will naturally become apparent.
Next, after 'At that time' (a common temporal phrase in Buddhist scriptures, meaning 'then'), the preface of resolving doubts is explained. Initially, it is said 'but forming one doubt,' originally doubting the six auspicious signs (referring to the six auspicious signs when the Buddha preached), because one's own ability was insufficient to answer, one thought of relying on others to answer. Later, it was thought that one could rely on the power of Manjushri Bodhisattva, and when Manjushri Bodhisattva's thought arose, there was a basis for resolving doubts, so the second thought naturally disappeared; since one had already found someone to rely on, why have another thought, so the third thought also stopped. When the question was asked, the initial doubt still existed, so it is said 'one doubt'.
Question:
The scripture calls Manjushri Bodhisattva a Dharma Prince, then among these Bodhisattvas, who is not a son of the Dharma King?
Answer:
There are two reasons: first, among all the Dharma Princes, Manjushri Bodhisattva's virtue is the most outstanding; second, in many scriptures, Manjushri Bodhisattva is the leader of the Bodhisattva assembly. Next, explaining the initial thought, first explaining from the perspective of causes and conditions. Saying 'spiritual transformations inside and out,' this explains that Manjushri Bodhisattva's manifestation is different from others and needs special explanation. If explained in the usual way, as the Mahāratnakūṭa Sūtra says, all dharmas can be called spiritual transformations, and the details can be found in the first volume of the Mohe Zhiguan. 'Spiritual name' explains the name and distinguishes its characteristics. 'Śūraṅgama' explains the dharma on which it is based. 'Dharma King' explains its function, which is also the reason for the question. Next, 'If' explains from the perspective of doctrine, which is also a further explanation of its function and the reason for the question. Moreover, the reason for this question, although it is because one cannot fathom the spiritual transformations, is fundamentally because one cannot make a decision oneself, so it triggers the opportunity to benefit others, so one should respond, and the causes and conditions come together to raise this question, so that everyone knows that Maitreya Bodhisattva also does not understand the reason, so people of various ranks need to compare and decide. 'Scattered' refers to ascetic heretics and various ordinary people. 'Concentrated' refers to heretics who have attained samadhi and believers who practice samadhi, 'Sage' refers to all the Śrāvakas in the Tripiṭaka except for Śāriputra. 'This also does not know at the extreme,' the phrase 'If' indicates that its meaning is universal, so the following sections explain that they do not understand the above content, and if it is a person in a very high position, then all people in lower positions do not understand. Therefore, the three positions of Bodhisattva, Bodhisattva destined to Buddhahood, and most venerable Bodhisattva, if speaking from the perspective of doctrine, should connect the four teachings (referring to the four teachings of the Tiantai school) and compare each other, which is the case in the text for the time being. Now it is the one who is most in the extreme position.
【English Translation】 English version: Examining the spaces between the lines, using wisdom to discern the intricate and interwoven meanings described at that time, further enabling those who see these words, whether they are sages or ordinary people, to receive equal benefits. Therefore, it is known that as long as one follows the order of the scriptures, the meaning of the scriptures will naturally become apparent.
Next, after 'At that time' (a common temporal phrase in Buddhist scriptures, meaning 'then'), the preface of resolving doubts is explained. Initially, it is said 'but forming one doubt,' originally doubting the six auspicious signs (referring to the six auspicious signs when the Buddha preached), because one's own ability was insufficient to answer, one thought of relying on others to answer. Later, it was thought that one could rely on the power of Manjushri Bodhisattva, and when Manjushri Bodhisattva's thought arose, there was a basis for resolving doubts, so the second thought naturally disappeared; since one had already found someone to rely on, why have another thought, so the third thought also stopped. When the question was asked, the initial doubt still existed, so it is said 'one doubt'.
Question:
The scripture calls Manjushri Bodhisattva a Dharma Prince, then among these Bodhisattvas, who is not a son of the Dharma King?
Answer:
There are two reasons: first, among all the Dharma Princes, Manjushri Bodhisattva's virtue is the most outstanding; second, in many scriptures, Manjushri Bodhisattva is the leader of the Bodhisattva assembly. Next, explaining the initial thought, first explaining from the perspective of causes and conditions. Saying 'spiritual transformations inside and out,' this explains that Manjushri Bodhisattva's manifestation is different from others and needs special explanation. If explained in the usual way, as the Mahāratnakūṭa Sūtra says, all dharmas can be called spiritual transformations, and the details can be found in the first volume of the Mohe Zhiguan. 'Spiritual name' explains the name and distinguishes its characteristics. 'Śūraṅgama' explains the dharma on which it is based. 'Dharma King' explains its function, which is also the reason for the question. Next, 'If' explains from the perspective of doctrine, which is also a further explanation of its function and the reason for the question. Moreover, the reason for this question, although it is because one cannot fathom the spiritual transformations, is fundamentally because one cannot make a decision oneself, so it triggers the opportunity to benefit others, so one should respond, and the causes and conditions come together to raise this question, so that everyone knows that Maitreya Bodhisattva also does not understand the reason, so people of various ranks need to compare and decide. 'Scattered' refers to ascetic heretics and various ordinary people. 'Concentrated' refers to heretics who have attained samadhi and believers who practice samadhi, 'Sage' refers to all the Śrāvakas in the Tripiṭaka except for Śāriputra. 'This also does not know at the extreme,' the phrase 'If' indicates that its meaning is universal, so the following sections explain that they do not understand the above content, and if it is a person in a very high position, then all people in lower positions do not understand. Therefore, the three positions of Bodhisattva, Bodhisattva destined to Buddhahood, and most venerable Bodhisattva, if speaking from the perspective of doctrine, should connect the four teachings (referring to the four teachings of the Tiantai school) and compare each other, which is the case in the text for the time being. Now it is the one who is most in the extreme position.
，故補處極不知尊極。又「彌勒」去義當本跡，隱本智明跡同暗訥。若作觀心釋者，智照靈通六即隨變，初文因緣義對四悉，其義宛然。內外異故見聞歡喜，六瑞外彰物睹生善，依理變通遍調一切，法王理極故無過上。「若將下偈」顯大眾疑念同彌勒有三者，此諸大眾共睹六瑞，自入位來遍歷多會，久知文殊神用莫測，故至彌勒興念之時，眾亦精誠專注妙德，故使彌勒發問之際，先觀大眾方宣固疑，審知文殊是決疑地。舊解可知。準今問答意，引偈既云三念不專彌勒，但處一事任運發問居先。言問答者，文殊最能，何獨彌勒？應雲物機在於問者答者，故以四釋而消其文，即因緣等也。初「問答」下是因緣，如文殊推堪問疾于無垢施，仍為所訶故云「在無」。又「法門」下約教，四教不出權實故也。「又跡」下本跡也。「又名」下觀心也。初因緣中其文雖狹，若義立者亦具四悉：問答隨樂即世界也，赴眾所欣為人也，咸釋眾疑對治也，位行齊等第一義也。
次發問序者，頌初先料簡偈文有無。先「何意」下問？次「龍樹」下答。論文十義今但列六，前五即初五文也，六、使後人于經生信，七、易奪言詞轉勢說法，八、示義無盡，九、明至人有無方之說，十、如今文第六文是。總論即因緣釋也，初二世界，三五為人
【現代漢語翻譯】 現代漢語譯本 所以補處菩薩（指彌勒菩薩，未來佛）的智慧極難測度。而且『彌勒』這個名字，從其去義來看，包含了根本和示跡兩方面，隱藏了根本的智慧，而示現的行跡則顯得暗淡遲鈍。如果用觀心來解釋，那麼智慧的照耀和靈通的變化，都隨著六即的層次而變化，最初的因緣義對應著四悉檀（四種普應根機的說法），其意義非常明顯。因為內外不同，所以見聞者歡喜，六種瑞相在外顯現，使人們看到后產生善念，依據道理變化通達，普遍調伏一切，法王的道理達到極致，所以沒有比這更高的了。「如果將下面的偈頌」來顯示大眾的疑念，認為彌勒菩薩有三種情況，這些大眾共同目睹了六種瑞相，自從進入菩薩位以來，經歷過多次法會，早就知道文殊菩薩的神通妙用不可測度，所以在彌勒菩薩興起念頭的時候，大眾也精誠專注地關注著文殊菩薩的妙德，所以才使得彌勒菩薩在發問之際，先觀察大眾，然後才宣說他心中固有的疑問，審慎地知道文殊菩薩是決疑之地。舊有的解釋可以參考。按照現在的問答的意義，引用偈頌既然說三次念頭不專心於彌勒菩薩，只是專注於一件事，任運自然地發問居於首位。說問答這件事，文殊菩薩最擅長，為什麼單單是彌勒菩薩呢？應該說事物變化的契機在於提問者和回答者，所以用四種解釋來消除這個疑問，也就是因緣等四悉檀。最初的『問答』下面是因緣悉檀，如同文殊菩薩推舉無垢施菩薩堪能問疾，仍然被呵斥，所以說『在於無』。『又法門』下面是約教悉檀，四教（藏、通、別、圓）不出權實二教。『又跡』下面是本跡悉檀。『又名』下面是觀心悉檀。最初的因緣悉檀中，其文句雖然狹窄，如果從義理上建立，也具備四悉檀：問答隨順眾生的喜好，就是世界悉檀；迎合大眾所欣悅的，就是為人悉檀；全部解釋眾人的疑惑，就是對治悉檀；菩薩的果位和修行齊等，就是第一義悉檀。 其次是發問序，頌文開始先簡別偈文的有無。先是『何意』下是提問？其次是『龍樹』下是回答。論文中的十種意義，現在只列出六種，前五種就是最初的五個文句，第六種是使後人對經典產生信心，第七種是容易改變言辭，轉換氣勢說法，第八種是顯示義理無窮無盡，第九種是說明至人有無方之說，第十種是如今文中的第六種意義。總的來說就是因緣悉檀的解釋，最初的兩種是世界悉檀，第三種和第五種是為人悉檀。
【English Translation】 English version Therefore, the wisdom of the Bodhisattva destined for Buddhahood (referring to Maitreya, the future Buddha) is extremely difficult to fathom. Moreover, the name 'Maitreya' (彌勒), from its meaning of 'going forth,' encompasses both the fundamental and the manifested aspects, concealing the fundamental wisdom while the manifested actions appear dim and slow. If interpreted through the lens of contemplative mind, then the illumination of wisdom and the transformations of spiritual power vary according to the six stages of identity (六即), the initial meaning of causality corresponds to the Four Siddhantas (四悉檀, four kinds of teachings that universally suit the capacities of beings), its meaning is very clear. Because the internal and external are different, those who see and hear rejoice, the six auspicious signs manifest outwardly, causing people to generate good thoughts upon seeing them, adapting and penetrating according to reason, universally subduing all, the principle of the Dharma King reaches its ultimate, so there is nothing higher than this. 'If the following verses' are used to reveal the doubts of the assembly, thinking that Maitreya Bodhisattva has three situations, these assembly members have jointly witnessed the six auspicious signs, since entering the Bodhisattva position, they have experienced many Dharma assemblies, they have long known that the spiritual power and wonderful functions of Manjushri Bodhisattva are immeasurable, so when Maitreya Bodhisattva raises a thought, the assembly also sincerely and attentively focuses on the wonderful virtue of Manjushri Bodhisattva, so that Maitreya Bodhisattva, when asking questions, first observes the assembly, and then proclaims the doubts inherent in his mind, carefully knowing that Manjushri Bodhisattva is the place for resolving doubts. The old interpretation can be referred to. According to the meaning of the current question and answer, quoting the verses since it says that three thoughts are not focused on Maitreya Bodhisattva, but only focused on one thing, naturally asking questions first. Saying that the matter of question and answer, Manjushri Bodhisattva is the most skilled, why only Maitreya Bodhisattva? It should be said that the opportunity for things to change lies in the questioner and the answerer, so use four explanations to eliminate this doubt, that is, the Four Siddhantas such as causality. The initial 'question and answer' below is the causal Siddhanta, just as Manjushri Bodhisattva recommended the Bodhisattva Immaculate Gift as capable of asking about illness, but was still reprimanded, so it is said 'lies in nothing'. 'Also Dharma gate' below is about the teaching Siddhanta, the Four Teachings (Tripitaka, Common, Distinct, Perfect) do not go beyond the provisional and the real teachings. 'Also traces' below is the fundamental and manifested Siddhanta. 'Also name' below is the contemplative mind Siddhanta. In the initial causal Siddhanta, although its sentences are narrow, if established from the meaning, it also possesses the Four Siddhantas: question and answer according to the preferences of sentient beings, is the World Siddhanta; catering to what the masses are pleased with, is the Personal Siddhanta; fully explaining the doubts of the people, is the Antidotal Siddhanta; the Bodhisattva's attainment and practice are equal, is the Supreme Meaning Siddhanta. Secondly, the preface to asking questions, the verse begins by first distinguishing the existence or non-existence of the verse. First, 'What intention' below is the question? Secondly, 'Nagarjuna' below is the answer. The ten meanings in the treatise, now only six are listed, the first five are the first five sentences, the sixth is to make future generations have faith in the scriptures, the seventh is to easily change words, transform the momentum of speaking, the eighth is to show that the meaning is endless, the ninth is to explain the saying that the perfect person has no fixed place, the tenth is the sixth meaning in the current text. In general, it is the explanation of the causal Siddhanta, the first two are the World Siddhanta, the third and fifth are the Personal Siddhanta.
，第四第一義，「又為」下第六對治，能除後來疑故。余闕四文，第六同爲人，第七同對治，八九同第一義，故略不論。
正釋中先述古，次「觀文」下且總非之，「說法」下釋出顯是。于中先明非縮，次明非盈。初文準義在初二句中，故非縮也。于中先立，但舉放光動地之末，則知說法入定之本，若無定慧安能現變？次「他不見」下責，「今反」下引答以難。「又問」下核出問處，「今指」下答也。前長行但總問放光，若執唯光是問余不問者，應當非瑞，則雨華動地尚不成瑞，何獨說法及入定耶？放光既在此土瑞終，仍居他土六瑞之首，故總舉一光通收二六。況「若更」下別問導師兩字，義自兼之。
次明非盈者，風地二瑞並有所依，所依是瑞能依豈非？故於今文明非盈也。于中亦先述非，次破中初一句略斥，次「風本」下破為二，先明風有香尚得為瑞，況復風地本為顯華，雖各立瑞名而共成華德。《正法華》中但直云香，不云風也。故知風若無香不成瑞也。「夫天華」下明香本屬華，華香如檀故云檀風，若香風非瑞華亦非瑞，地凈準知。于中為四：先總明有香等，次「此表」下釋出所以。言「因運至果」者，明華香入風如道風德香薰一切也。三「金光明」下引證，四「故以」下結成，以果上二事顯因
【現代漢語翻譯】 第四是第一義諦，『又為』以下是第六對治，能夠消除後來的疑惑。其餘缺少的四段文字，第六段與為人相同，第七段與對治相同，第八、九段與第一義諦相同，所以略去不討論。 正式解釋中，先敘述古義，接著『觀文』以下總的否定它，『說法』以下解釋顯明什麼是正確的。其中先說明不是縮減，再說明不是增益。最初的文字根據意義在最初兩句中，所以不是縮減。其中先立論，只舉放光動地這些末節，就知道說法入定的根本，如果沒有定慧怎麼能顯現變化？接著『他不見』以下責問，『今反』以下引用回答來反駁。『又問』以下覈實問處，『今指』以下是回答。前面的長行只是總的問放光，如果執著只有光是問的，其餘不是問的，那麼就應該不是祥瑞，那麼雨花動地尚且不能成為祥瑞，何況是說法和入定呢？放光既然在此土是祥瑞的終結，仍然在其他國土是六種祥瑞的首位，所以總的舉一個光就包括了二和六。況且『若更』以下分別問導師兩個字，意義自然兼顧了。 其次說明不是增益，風和地兩種祥瑞都有所依據，所依據的是祥瑞，能依據的難道不是嗎？所以在現在說明不是增益。其中也先敘述否定，接著破斥，其中第一句略微斥責，接著『風本』以下分為兩部分來破斥，先說明風有香氣尚且可以成為祥瑞，何況風和地本來是爲了顯現華，雖然各自立了祥瑞的名字，卻共同成就了華的功德。《正法華》中只是直接說香，沒有說風。所以知道風如果沒有香氣就不能成為祥瑞。『夫天華』以下說明香氣本來屬於華，華的香氣像檀香，所以說檀風，如果香風不是祥瑞，華也不是祥瑞，地凈可以類推得知。其中分為四個部分：先總的說明有香氣等，接著『此表』以下解釋說明原因。說『因運至果』，是說明華的香氣進入風中，如同道的風德香氣薰染一切。三，『金光明』以下引用證據，四，『故以』以下總結，用果上的兩件事來顯現因。
【English Translation】 The fourth is the first principle, and '又為' (yòu wèi) [moreover] below is the sixth antidote, which can eliminate later doubts. The remaining four missing texts, the sixth is the same as for people, the seventh is the same as the antidote, and the eighth and ninth are the same as the first principle, so they are omitted. In the formal explanation, first the ancient meaning is described, then '觀文' (guān wén) [observing the text] below generally denies it, and '說法' (shuō fǎ) [explaining the Dharma] below explains and clarifies what is correct. Among them, it is first explained that it is not a reduction, and then it is explained that it is not an increase. The initial text, according to its meaning, is in the first two sentences, so it is not a reduction. Among them, a proposition is first established, only mentioning the end of emitting light and shaking the earth, then one knows the root of explaining the Dharma and entering Samadhi. If there is no Samadhi and wisdom, how can one manifest changes? Then '他不見' (tā bù jiàn) [he does not see] below questions, and '今反' (jīn fǎn) [now conversely] below quotes the answer to refute. '又問' (yòu wèn) [again asks] below verifies the place of the question, and '今指' (jīn zhǐ) [now refers] below is the answer. The preceding long passage only generally asks about emitting light. If one insists that only light is asked about and the rest is not, then it should not be an auspicious sign. Then raining flowers and shaking the earth would not be auspicious signs, let alone explaining the Dharma and entering Samadhi? Since emitting light is the end of auspicious signs in this land, it is still the first of the six auspicious signs in other lands, so generally mentioning one light encompasses both two and six. Moreover, '若更' (ruò gèng) [if further] below separately asks about the two words '導師' (dǎoshī) [guide], and the meaning naturally includes them. Secondly, it is explained that it is not an increase. Both the wind and earth auspicious signs have something to rely on. What is relied on is an auspicious sign, so isn't what relies on it also an auspicious sign? So now it is explained that it is not an increase. Among them, negation is also first described, then refuted. The first sentence among them slightly rebukes, then '風本' (fēng běn) [wind originally] below is divided into two parts to refute. First, it is explained that wind with fragrance can still be an auspicious sign, let alone that wind and earth were originally for manifesting flowers. Although each establishes the name of an auspicious sign, they jointly accomplish the virtue of flowers. In the Saddharma-puṇḍarīka-sūtra, it only directly says fragrance, not wind. So one knows that wind without fragrance cannot be an auspicious sign. '夫天華' (fú tiān huá) [the heavenly flower] below explains that fragrance originally belongs to flowers. The fragrance of flowers is like sandalwood, so it is called sandalwood wind. If fragrant wind is not an auspicious sign, then flowers are not auspicious signs either. The purity of the earth can be inferred accordingly. Among them, it is divided into four parts: first, it generally explains that there is fragrance, etc., then '此表' (cǐ biǎo) [this indicates] below explains the reason. Saying '因運至果' (yīn yùn zhì guǒ) [cause transports to effect] is explaining that the fragrance of flowers enters the wind, like the fragrance of the virtue of the Dharma wind pervading everything. Three, '金光明' (jīn guāngmíng) [Golden Light Sutra] below quotes evidence, and four, '故以' (gù yǐ) [therefore with] below concludes, using the two things on the effect to manifest the cause.
功也。由華有香非獨風爾。由香風故其地必凈。言「二事」者，謂功德、法身。功德因也，法身果也。由至果故成就二義：一至果，二果凈，由因至果故令果凈。次二句地動瑞，次一行眾喜。雖不依前次第，六瑞宛足。次「初三行」下言「驗此」等者，前長行中光瑞乃居此土第六，乘此即明他土六瑞，他土六瑞無光不見，故須判為他土總瑞，恐人不了至此點出故云驗此。故偈中此土光瑞雲大光普照，前已明竟。至他土瑞首重云「眉間光明」等者，重牒總瑞文耳。涉公都不立二土六瑞，但云「此初行中上半譯是，下半譯非，應云佛在大眾入於三昧。三昧大事而不云放光，下文自有。」今謂此文自是他土總瑞，故知自未曉于經旨，徒加譯者之非，既為他土總瑞，所以不別分之。但戴在六趣之始，即初一行頌總瑞也。
次頌別瑞。初頌六趣中雲六是能趣人者四趣，及天雖即非人，通指宰主，乃遍六趣。于中初二句略舉上下，「諸世界」下具列依正因果。初「諸世界」者，指萬八千，非但見能趣有情，亦睹所趣諸有，非但見果報好醜，亦知業緣善惡，故見六趣但是取機之所。「又睹」下云「聖主師子」等者，聖即是主故云聖主。有人云：聖中之主，謂于外道支佛羅漢法身菩薩諸聖中主。今謂華嚴十方世界主伴之主，非關
【現代漢語翻譯】 現代漢語譯本 功德啊。憑藉花的香氣並非僅僅是風的作用。因為有香氣的風，所以那個地方必定清凈。所說的『二事』，指的是功德和法身。功德是因，法身是果。因為達到果的緣故，成就兩種意義：一是達到果，二是果清凈，因為從因達到果的緣故，使果清凈。接下來的兩句是地動的祥瑞，接下來的一行是大眾歡喜。雖然不依照之前的次第，六種祥瑞完全具備。接下來『初三行』下說『驗證此』等，是說前面長行中光明的祥瑞位於此土的第六位，憑藉這個就明白他土的六種祥瑞，他土的六種祥瑞沒有光明就看不見，所以必須判定為他土的總祥瑞，恐怕人們不明白，所以在這裡點明，所以說驗證此。所以偈頌中此土光明的祥瑞說大光明普遍照耀，前面已經說明完畢。至於他土祥瑞開頭又說『眉間光明』等，是再次重複總祥瑞的文句。涉公完全不設立二土六瑞，只是說：『這最初一行中上半部分翻譯是對的，下半部分翻譯是不對的，應該說佛在大眾中進入三昧。三昧是大事，卻不說放光，下文自有。』現在我認為這段文字本來就是他土的總祥瑞，所以知道自己還不明白經文的旨意，白白地指責譯者的錯誤。既然是他土的總祥瑞，所以不另外區分。只是放在六趣的開始，也就是第一行偈頌是總祥瑞。 接下來是頌別祥瑞。最初頌六趣中說六是能趣的人，四趣，以及天雖然不是人，但通指宰主，乃是遍及六趣。其中最初兩句簡略地舉出上下，『諸世界』下具體地列出依報正報因果。最初的『諸世界』，指的是萬八千，不僅僅看見能趣的有情，也看到所趣的諸有，不僅僅看見果報的好壞，也知道業緣的善惡，所以看見六趣只是爲了選取根機的地方。『又睹』下說『聖主師子』等，聖就是主，所以說聖主。有人說：聖中的主，指的是在外道、支佛、羅漢、法身菩薩等諸聖中的主。現在我認為是華嚴十方世界主伴之主，無關。
【English Translation】 English version Merit. The fragrance of the flowers is not solely due to the wind. Because of the fragrant wind, that place must be pure. The 'two matters' refer to merit and Dharmakaya (法身, Dharma Body). Merit is the cause, and Dharmakaya is the effect. Because of reaching the effect, two meanings are accomplished: one is reaching the effect, and the other is the purity of the effect. Because of reaching the effect from the cause, the effect is made pure. The next two lines are the auspicious sign of the earth shaking, and the next line is the joy of the assembly. Although not following the previous order, the six auspicious signs are fully present. Next, 'the first three lines' say 'verify this,' etc., meaning that the auspicious sign of light in the previous long passage is in the sixth position in this land. Based on this, it is clear that the six auspicious signs of other lands are present. The six auspicious signs of other lands cannot be seen without light, so they must be judged as the general auspicious signs of other lands. Fearing that people would not understand, it is pointed out here, so it is said to verify this. Therefore, the auspicious sign of light in this land in the verse says that great light universally shines, which has already been explained. As for the auspicious signs of other lands, the beginning repeats 'light between the eyebrows,' etc., which is a repetition of the general auspicious sign. She Gong (涉公, a translator's name) does not establish the six auspicious signs of the two lands at all, but says: 'The first half of this first line is translated correctly, and the second half is translated incorrectly. It should say that the Buddha entered Samadhi (三昧, concentration) in the assembly. Samadhi is a major event, but it does not say that light is emitted, which is in the following text.' Now I think that this passage is originally the general auspicious sign of other lands, so I know that I do not understand the meaning of the sutra and wrongly accuse the translator. Since it is the general auspicious sign of other lands, it is not distinguished separately. It is only placed at the beginning of the six realms, that is, the first line of the verse is the general auspicious sign. Next is the verse praising the separate auspicious signs. The initial verse in the six realms says that six are those who can go to the realms, the four realms, and the heavens, although not human, generally refer to the rulers, which pervade the six realms. Among them, the first two lines briefly mention the upper and lower, and 'all worlds' below specifically list the dependent and proper rewards, causes, and effects. The initial 'all worlds' refers to eighteen thousand, not only seeing sentient beings who can go to the realms, but also seeing all beings who are going to the realms, not only seeing the good and bad of the karmic rewards, but also knowing the good and evil of the karmic conditions, so seeing the six realms is only a place to select the faculties. 'Also seeing' below says 'holy lord lion,' etc., holy is the lord, so it is called holy lord. Some people say: the lord among the holy, referring to the lord among the holy in external paths, Pratyekabuddhas (支佛, Solitary Buddhas), Arhats (羅漢, enlightened disciples), Dharmakaya Bodhisattvas (法身菩薩, Bodhisattvas with Dharma Body), etc. Now I think it is the lord of the hosts of the ten directions of the Avatamsaka (華嚴, Flower Garland) world, which is irrelevant.
二乘外道，但是諸菩薩伴中之主，聖主如師子故云也。師子具如《大經》、《大論》師子法門。又師子吼者，名決定說，前兩教主非師子吼，說非決定、不譚真實第一義故，雖云兼別，最初純大故云第一。前之兩教猶雜煩惱故非清凈，赴機未遍不名柔軟，並詮中道故云深妙，稱理當機故云樂聞。有云：如來胸中大種所起，故名清凈。無卒暴故名曰柔軟。此以欲色凡夫報質，釋佛梵聲，一何苦哉！各於世界者，一者以萬八千為各，二者主伴不同為各。信知須判為華嚴教，前之兩教及中三昧無此事故。二教八門名為種種，無三乘事名為佛法。「若人」下頌四諦等者，他人不作華嚴消文，遭苦已前鹿苑之始，豈有各於世界之文？以小乘中無十方佛故。頓后漸初唯有鹿苑三藏三乘，初乘四諦乃至佛子三相宛然，如何不以五時消文？文中先出能厭之行，厭不遍故未得名盡。雙厭因果，至說涅槃，方乃厭盡。「在文分明」者，苦含因果即苦集諦，厭老病死即道諦，為說涅槃即滅諦，亦可為說之言兼于道諦，涅槃之道即道諦也。所證滅理即滅諦也。又遭苦是總標，厭老病死是知苦，知苦故斷集，為說涅槃是知滅，知滅故修道。難陀持戒具如《止觀》第四記。支佛但說得果之由，及以所求法勝，若例聲聞須明行相(云云)。「若有佛子
」下是開六度大乘者，修種種行及無上慧諸教共有，今初形凡小亦得種種及無上名，不雜凡小通得名凈。「非畢竟凈」者，且約三藏六度言之，藥中無病名為凈耳。若欲於此辨四悉者，「三乘行異」世界也，「緣覺」為人，「聲聞」對治，「菩薩」第一義，況復各各皆具四悉，三乘約教準例可知。本跡觀心亦應可解，下去諸度隨文略消。「又聲聞」等者，且約當教一途而說，應知通教三乘並以界內滅諦為初門，別教菩薩以界外道諦為初門，圓人以界外滅諦為初門。此中明因光暫見，不合廣求法相，但略堪表同於理即足，若論修行方可廣辨。以下三十一行半廣明二味，故判此文唯三藏也。「結前開后」者，結前中言見聞及事者，據漸頓教皆云演說及為說等，即是聞也。「又見佛子」等，即是見也。見中種種多皆事也。大綱略足故云「若斯」，同者略之謂千億事。言「開后」者，續後而說故云「今當」，及千億事文中置之，今應兩牽。亦可前四句結前，「如是」下二句開后，蘭菊之言斯有在也。
此下三十一行半，分文但云「菩薩修行」，既居鹿苑之後，又在涅槃之前，準下釋般若須兼二酥，以法華相未決了故，從容釋之。雖約二酥教多在三，如前分別故。諸度約教，別圓之前多不云教，含二意一。爾後釋義，準部
【現代漢語翻譯】 現代漢語譯本： 下面是開啟六度的大乘修行者，修習種種法行以及無上智慧，這些是各個教派共有的。現在開始說明，即使是凡夫和小乘，也能獲得種種以及無上的名號，不與凡夫和小乘混雜，普遍都能獲得清凈的名號。「非畢竟凈」是指，暫且按照三藏六度的標準來說，就像藥物中沒有疾病，才能稱為清凈。如果想要在這裡辨析四悉檀（世界悉檀、為人悉檀、對治悉檀、第一義悉檀），那麼「三乘行異」屬於世界悉檀，「緣覺（Pratyekabuddha，獨覺）」屬於為人悉檀，「聲聞（Śrāvaka，聽聞佛陀教誨者）」屬於對治悉檀，「菩薩（Bodhisattva，立志成佛的修行者）」屬於第一義悉檀。更何況各自都具備四悉檀，三乘可以按照教義準此推例得知。本跡觀心也應該可以理解，下面的各個度（Pāramitā，到達彼岸的方法）隨著文義略作解釋。「又聲聞」等，暫且按照當教的一條途徑來說，應該知道通教的三乘都以界內的滅諦（Nirodha-satya，苦滅的真理）為入門，別教的菩薩以界外的道諦（Mārga-satya，通往苦滅的道路的真理）為入門，圓教的人以界外的滅諦為入門。這裡說明因地的光明只是暫時的顯現，不應該廣泛地尋求法相，只要略微能夠表示與理體相同就足夠了，如果討論修行，才可以廣泛地辨析。下面的三十一行半廣泛地說明二味（譬喻佛陀教法的不同階段），所以判斷這段文字只是三藏教。「結前開后」是指，總結前面所說的見聞和事相，根據漸教和頓教都說演說以及為說等等，這就是聞。「又見佛子」等，這就是見。見中種種大多都是事相。大綱已經足夠簡略，所以說「若斯」，相同之處就省略了，指的是千億事。說「開后」是指，接續後面而說，所以說「今當」，以及將千億事放在文中，現在應該兩方面都牽涉到。也可以是前四句總結前面，「如是」下面的兩句開啟後面，就像蘭花和菊花的言語各有其所在。 下面的三十一行半，分段文字只說「菩薩修行」，既然在鹿苑（Mrigadava，佛陀初轉法輪之地）之後，又在涅槃（Nirvana，寂滅）之前，按照下面解釋《般若經》（Prajñāpāramitā Sūtra，智慧到彼岸經）需要兼顧二酥（譬喻佛陀教法的不同階段），因為《法華經》（Lotus Sūtra）的相還沒有決斷，所以從容地解釋它。雖然按照二酥教，但大多屬於三藏教，就像前面分別的那樣。各個度按照教義，在別教和圓教之前大多不說教，包含兩種意思。之後解釋意義，按照經部。
【English Translation】 English version: The following concerns those Mahāyāna (大乘，Great Vehicle) practitioners who have embarked on the Six Pāramitās (六度，Six Perfections), cultivating various practices and supreme wisdom, which are common to all schools. Now, it begins by stating that even ordinary beings and those of the lesser vehicles can attain various and supreme titles, without being mixed with the ordinary and lesser, universally attaining the name of purity. 'Not ultimately pure' refers, for the moment, to the standard of the Tripiṭaka (三藏，Three Baskets) and the Six Pāramitās, where the absence of illness in medicine is called purity. If one wishes to discern the Four Siddhanthas (四悉檀，Four kinds of audiences) here—Worldly, Personal, Antidotal, and Supreme Meaning—then 'the practices of the Three Vehicles differ' belongs to the Worldly Siddhantha, 'Pratyekabuddha (緣覺，Solitary Realizer)' belongs to the Personal, 'Śrāvaka (聲聞，Hearer)' to the Antidotal, and 'Bodhisattva (菩薩，Enlightenment Being)' to the Supreme Meaning. Moreover, each possesses all Four Siddhanthas; the Three Vehicles can be understood by analogy according to the teachings. The contemplation of the Original and Manifested (本跡觀心) should also be understandable, and the following Pāramitās will be briefly explained according to the text. 'Also, Śrāvakas,' etc., refers to one path according to the teaching at hand. It should be known that the Three Vehicles of the Common Teaching (通教) all take the cessation of suffering (Nirodha-satya, 滅諦) within the realms of existence as the initial gate, the Bodhisattvas of the Distinct Teaching (別教) take the path to cessation (Mārga-satya, 道諦) outside the realms as the initial gate, and those of the Perfect Teaching (圓教) take the cessation outside the realms as the initial gate. Here, it is clarified that the light of the cause is only temporarily seen, and one should not broadly seek the characteristics of the Dharma (法，Dharma), but it is sufficient to briefly indicate similarity to the principle. If discussing practice, one can broadly discern. The following thirty-one and a half lines broadly explain the two flavors (二味，two flavors of teachings), so this passage is judged to be only of the Tripiṭaka teaching. 'Concluding the previous and opening the subsequent' refers to concluding the previous statements about seeing, hearing, and events, according to the gradual and sudden teachings, which all speak of expounding and speaking, which is hearing. 'Also seeing the Buddha's disciples,' etc., is seeing. The various things seen are mostly events. The outline is sufficiently brief, so it is said 'like this,' and the similarities are omitted, referring to the billion events. Saying 'opening the subsequent' refers to continuing to speak subsequently, so it is said 'now shall,' and placing the billion events in the text, now both aspects should be involved. It could also be that the first four lines conclude the previous, and the two lines below 'thus' open the subsequent, like the words of orchids and chrysanthemums each have their place. The following thirty-one and a half lines, the segmented text only says 'Bodhisattva practice,' since it is after Mrigadava (鹿苑，Deer Park) and before Nirvana (涅槃，Extinguishment), according to the following explanation of the Prajñāpāramitā Sūtra (般若經，Perfection of Wisdom Sutra), it is necessary to consider both flavors (二酥，two flavors of teachings), because the characteristics of the Lotus Sūtra (法華經，Lotus Sutra) have not yet been decided, so explain it leisurely. Although according to the two flavors teaching, it mostly belongs to the Tripiṭaka teaching, like the previous distinctions. The various Pāramitās according to the teachings, before the Distinct and Perfect Teachings, mostly do not say teaching, containing two meanings. Afterwards, explain the meaning, according to the scriptures.
通四令識眉目，以長行中具云方等般若故也。
總問中《經》云「恒沙」者，阿耨達池四面各出一河，東銀牛口出殑伽河，南金象口出信度河，西琉璃馬口出縛芻河，北頗胝迦師子口出徙多河，各繞池一匝流入四海。于中殑伽沙細而多，外人所計以為福河，入洗滅罪，佛亦順俗故常指之。又佛說法多近此河，故以為喻。此下六度但略指大體，若依二味具出其相，具如《止觀》第二、第七記所引。
問：
既云方等般若，亦應具有兩教二乘，何得總問唯求佛道？
答：
實如所問，但避繁文，還同鹿苑故略不說。
「駟馬」者，四匹共乘故云駟也。「俠」字胡帖反，豪也。「文殊」下《經》云「往詣」等者，表往非余故指佛所，所問尊極云無上道，所棄不輕故云樂土，身心俱離故云剃除。如是消釋世所共有，凡諸解說貴在教宗，顯理之精息其繁芿。「五王經」者，此是一卷小經。經云：「昔有五王鄰國無競互為親友，有一大王名曰普安，習菩薩行，以餘四王邪見熾盛，普安愍之呼來殿上，七日七夜娛樂受樂，四王曰：國事眾多請退還家。大王自送並命左右而隨送之。至於半道而問之言：各何所樂？一云：愿春陽之日遊戲原野。一云：愿常作王種種嚴飾，人民侍從道路傾目。一云：
【現代漢語翻譯】 現代漢語譯本：通過四種命令來識別眉目，是因為在長行中已經具備了方等（Vaipulya，廣大的）和般若（Prajna，智慧）的教義。
在總問中，《經》里說的『恒沙』（Ganges sand，恒河沙）是指阿耨達池（Anavatapta，無熱惱池）四面各流出一條河，東面從銀牛口流出殑伽河（Ganges River，恒河），南面從金象口流出信度河（Indus River，印度河），西面從琉璃馬口流出縛芻河（Oxus River，阿姆河），北面從頗胝迦師子口流出徙多河（Sita River，錫塔河），每條河都繞池一週后流入四海。其中殑伽河的沙子細而多，外道認為這是福河，進入其中洗浴可以滅罪，佛也順應世俗的說法，所以經常用它來作比喻。而且佛說法的地方大多靠近這條河，所以用它來作比喻。下面說的六度（Six Paramitas，六波羅蜜）只是大概地指出了要點，如果按照二味（兩種教義）詳細地說明它的相狀，具體內容可以參考《止觀》（Mohe Zhiguan，摩訶止觀）第二卷、第七卷的記載。
問：
既然說是方等和般若，也應該包含有兩教（兩種教義）和二乘（聲聞乘和緣覺乘），為什麼總問中只求佛道（Buddha Path）呢？
答：
確實像你問的那樣，只是爲了避免繁瑣，就像在鹿苑（Mrigadava，釋迦牟尼初轉法輪之地）一樣，所以省略不說。
『駟馬』（Four horses）是指四匹馬一起拉車，所以叫做駟。『俠』字讀作胡帖反，是豪的意思。『文殊』（Manjusri，文殊菩薩）下面《經》里說的『往詣』等，表示前往的地方不是其他地方，所以指佛所在的地方，所問的是最尊貴、最高的，所以說是無上道（Anuttara-samyak-sambodhi，無上正等正覺），所捨棄的不是輕賤的，所以說是樂土（Sukhavati，極樂凈土），身心都離開了世俗，所以說是剃除。這樣解釋是世俗所共有的，各種解說貴在符合教義的宗旨，顯明道理的精髓，去除繁瑣的枝節。『五王經』（Five Kings Sutra）是一卷小經。經中說：『過去有五個國王，鄰國之間沒有爭鬥，互相親近友好。其中有一位大王名叫普安（Puan），修習菩薩行，因為其餘四個國王邪見很盛，普安憐憫他們，把他們叫到殿上，用七天七夜的時間娛樂他們，讓他們享受快樂。四個國王說：國家事務很多，請允許我們回去。大王親自送他們，並命令左右隨從護送他們。走到半路的時候，大王問他們說：你們各自喜歡什麼？一個說：希望在春光明媚的日子裡在原野上游戲。一個說：希望經常做國王，有各種各樣的裝飾，人民侍奉，道路上的人都傾慕地看著我。一個說：
【English Translation】 English version: Understanding the essentials through the four commands is because the Vaipulya (extensive) and Prajna (wisdom) doctrines are already present in the prose section.
In the general inquiry, the 'Ganges sand' mentioned in the Sutra refers to the fact that a river flows out from each of the four sides of Anavatapta (lake without heat): the Ganges River flows out from the silver ox mouth in the east, the Indus River flows out from the golden elephant mouth in the south, the Oxus River flows out from the lapis lazuli horse mouth in the west, and the Sita River flows out from the crystal lion mouth in the north. Each river circles the lake once before flowing into the four seas. Among them, the Ganges sand is fine and abundant, and outsiders consider it a river of blessings, believing that bathing in it can eliminate sins. The Buddha also conformed to this popular belief, so he often used it as a metaphor. Moreover, the Buddha often taught near this river, so it is used as an analogy. The six Paramitas (perfections) mentioned below only briefly point out the main points. If their characteristics were described in detail according to the two flavors (two kinds of teachings), the specific content can be found in the records of the second and seventh volumes of 'Mohe Zhiguan' (Great Calming and Contemplation).
Question:
Since it is said to be Vaipulya and Prajna, it should also include the two teachings and the two vehicles (Sravaka and Pratyekabuddha), why does the general inquiry only seek the Buddha Path?
Answer:
It is indeed as you asked, but to avoid being verbose, it is omitted, just like in Mrigadava (Deer Park, where Buddha first taught).
'Four horses' means that four horses pull a chariot together, hence the name. The character 'xia' is pronounced 'hu tie fan', meaning heroic. Below 'Manjusri', the Sutra says 'going to', etc., indicating that the destination is not elsewhere, so it refers to the place where the Buddha is. What is asked is the most noble and supreme, so it is called Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). What is abandoned is not trivial, so it is called Sukhavati (Pure Land of Bliss). Both body and mind are separated from the mundane, so it is called tonsure. Such explanations are common in the world. The value of all explanations lies in conforming to the tenets of the doctrine, revealing the essence of the principle, and eliminating superfluous details. The 'Five Kings Sutra' is a small sutra in one volume. The sutra says: 'In the past, there were five kings, neighboring countries without competition, who were close friends with each other. One of the great kings, named Puan, practiced the Bodhisattva path. Because the other four kings had strong wrong views, Puan pitied them and summoned them to the palace, entertaining them for seven days and seven nights, allowing them to enjoy pleasure. The four kings said: There are many state affairs, please allow us to return home. The great king personally escorted them and ordered his attendants to accompany them. On the way, the great king asked them: What do you each enjoy? One said: I wish to play in the fields on sunny spring days. One said: I wish to always be a king, with all kinds of decorations, with people serving me, and with people on the road looking at me with admiration. One said:
愿得好婦兒端正無雙。一云：愿父母常在多有兄弟，美食音樂共相娛樂。各各說已，回白大王：王何所愿？答：我先說卿所愿不長。若樂春遊冬先雕朽，若樂為王福盡相伐，若樂婦兒一朝疾病受苦無量，若樂父母常在等，一旦有事為他所執。四王又問：大王如何所樂？答言：我所樂者，不生不滅不苦不樂，不饑不渴不寒不熱，存亡自在。四王問曰：如此之樂何處有耶？何處有師？大王曰：吾師號佛，近在祇洹。諸王歡喜各詣佛所，卻坐一面白佛自責。佛說八苦，王及侍從百千萬人得須陀洹，舍國入道，大相略同。」既云問無上道，非關小果，且據舍土出家事同，故今引之。光中所見亦可八苦以為助行，諸教共之故舍國事同，觀行須別以分諸教。又如《長含》有四輪王，分於一國僱人剃頭，既云諸王機亦不一。下去「又見」等亦通諸機故也。◎
法華文句記卷第三(上)
法華文句記卷第三(中)
唐天臺沙門湛然述
◎《經》云「被法服」者，如《瓔珞經》云：「若天龍八部鬥爭，念此袈裟生慈悲心」，意令比丘安可不忍，亦令俗眾生慕樂故，龍得一縷牛角一觸等(云云)。彼王所慕與此大同，此中祇合明所見意以序表正，諸度行相功德及袈裟等，但是寄此泛明之耳。然必須辨行體顯教以分
【現代漢語翻譯】 現代漢語譯本：願望是能娶到一位美麗端莊、舉世無雙的妻子。另一位國王說：『願望是父母長壽，兄弟眾多，大家一起享受美食音樂，共同娛樂。』各位國王都說完后，回頭問大王：『大王您有什麼願望？』大王回答說：『我先說你們的願望都不長久。如果喜歡春天遊玩，冬天到來時，萬物都會凋零腐朽；如果喜歡做國王，福報享盡時，就會互相爭鬥殘殺；如果喜歡妻子兒女，一旦生病，就會承受無盡的痛苦；如果喜歡父母長壽等等，一旦發生變故，就會被他人所控制。』四位國王又問：『大王您喜歡什麼呢？』大王回答說：『我所喜歡的是不生不滅，沒有痛苦也沒有快樂，沒有飢餓也沒有乾渴，沒有寒冷也沒有炎熱，生死存亡都能夠自在。』四位國王問道：『這樣的快樂在哪裡可以得到呢？哪裡有老師可以教導我們呢？』大王說：『我的老師名叫佛（Buddha），他現在就在祇洹（Jetavana）。』各位國王聽后非常高興，一起前往佛陀所在的地方，在一旁坐下，向佛陀懺悔自己的過錯。佛陀為他們宣說了八苦（Eight Sufferings），國王以及隨從的百千萬人證得了須陀洹（Sotapanna）果位，他們捨棄了自己的國家，出家修行，大致情況都相同。』既然說是爲了求問無上道（Anuttara-samyak-sambodhi），就不是爲了小乘的果位，而且捨棄國土出家這件事是相同的，所以現在引用這個例子。光明中所見也可以將八苦作為輔助修行的方法，這是各個教派共同的，所以捨棄國家這件事是相同的，觀行方面需要區別，以此來區分各個教派。又比如《長阿含經》（Dīrgha Āgama）中有四輪王（Cakravartin），他們將一個國家分給別人，僱人剃頭，既然說是各位國王的根機也不一樣。下面『又見』等等也是通用於各種根機的緣故。 《法華文句記》（Fa Hua Wen Ju Ji）卷第三(上) 《法華文句記》（Fa Hua Wen Ju Ji）卷第三(中) 唐天臺沙門湛然 述 《經》（Sutra）中說『披著法服』，如《瓔珞經》（Yingluo Sutra）中說：『如果天龍八部（Devas and Nāgas）發生爭鬥，唸誦這件袈裟（Kāṣāya）就能生起慈悲心』，意思是讓比丘（Bhiksu）們安忍，也讓世俗眾生心生仰慕，龍（Nāga）得到一縷袈裟，牛角碰到一下等等（云云）。那位國王所仰慕的和這裡所說的非常相似，這裡只適合說明所見到的意義，以此來引出正題，各種度（Pāramitā）的修行狀態、功德以及袈裟等等，只不過是藉此來泛泛地說明而已。然而必須辨別修行的本體，彰顯教義，以此來區分。
【English Translation】 English version: The wish is to marry a beautiful and unparalleled wife. Another king said, 'My wish is for my parents to live long lives, to have many brothers, and for us all to enjoy delicious food and music together.' After each king had spoken, they turned to the Great King and asked, 'What is your wish, Great King?' The Great King replied, 'Let me first say that your wishes are not lasting. If you enjoy spring outings, when winter comes, everything will wither and decay. If you enjoy being a king, when your blessings are exhausted, you will fight and kill each other. If you enjoy your wife and children, once they become ill, you will endure endless suffering. If you enjoy your parents living long lives, once something happens, they will be controlled by others.' The four kings then asked, 'What do you enjoy, Great King?' The Great King replied, 'What I enjoy is not being born and not dying, not having suffering and not having happiness, not being hungry and not being thirsty, not being cold and not being hot, being free in life and death.' The four kings asked, 'Where can such joy be found? Where is there a teacher who can teach us?' The Great King said, 'My teacher is called Buddha (Buddha), and he is currently in Jetavana (Jetavana).' The kings were very happy to hear this and went together to where the Buddha was. They sat to one side and confessed their faults to the Buddha. The Buddha explained the Eight Sufferings (Eight Sufferings) to them, and the king and hundreds of thousands of his followers attained the Sotapanna (Sotapanna) fruit. They abandoned their countries and became monks, and the general circumstances were the same.' Since it is said that they were seeking the unsurpassed path (Anuttara-samyak-sambodhi), it is not for the fruits of the Lesser Vehicle, and the matter of abandoning their lands and becoming monks is the same, so this example is cited now. What is seen in the light can also use the Eight Sufferings as an aid to practice, which is common to all schools, so the matter of abandoning the country is the same. The contemplation practices need to be distinguished in order to differentiate the various schools. Furthermore, in the Dīrgha Āgama (Dīrgha Āgama), there are four Wheel-Turning Kings (Cakravartin) who divided a country among others and hired people to shave their heads, since it is said that the faculties of the kings are also not the same. The 'also see' below is also applicable to various faculties. Fa Hua Wen Ju Ji (Fa Hua Wen Ju Ji), Volume 3 (Part 1) Fa Hua Wen Ju Ji (Fa Hua Wen Ju Ji), Volume 3 (Part 2) Composed by Chanran, a Shramana of the Tiantai School of the Tang Dynasty The Sutra (Sutra) says 'wearing the Dharma robes,' as the Yingluo Sutra (Yingluo Sutra) says, 'If the Devas and Nāgas (Devas and Nāgas) are fighting, reciting this Kāṣāya (Kāṣāya) will generate compassion,' meaning to encourage the Bhiksus (Bhiksu) to be patient, and also to inspire admiration in the laity. A Nāga (Nāga) obtaining a thread of the robe, a cow's horn touching it, etc. (etc.). What that king admired is very similar to what is said here. Here, it is only appropriate to explain the meaning of what is seen, in order to introduce the main topic, the states of practice of the various Pāramitās (Pāramitā), merits, and the Kāṣāya, etc., but it is only used to explain it generally. However, it is necessary to distinguish the essence of the practice and to highlight the teachings in order to differentiate.
味殊。「生忍」等者，文中兩解，初通以三句用釋三忍，次一一句別對三忍，應須附文釋出所以。若分三忍對四教者，生忍、苦忍別在初教，通為四境，何人不須具此二耶？別在地前求佛道者，此中雖無但準例說。次文即以誦經為第一義者，若不求佛忍不關誦，故以誦經同求佛道。第一義忍通亦在三，別唯圓別，故令三句諸教不同。如《別譯阿含》佛在舍衛有一梵志來至佛所，種種罵佛種種惱佛。佛告梵志：如汝以種種飲食上王，及遺親族；彼不受者為復屬誰？梵志曰：此屬於我。佛言：此亦如是。我既不受還屬於汝。故此不受亦是生忍，故此生忍別屬三藏，在《阿含》故；通於通教，理不受故，況復通用諸教共之？其名既通須釋相狀。次進中實相亦可通四別二。「窳」者，如瓜在穴，病也。禪中雲通途皆有根本修者，諸教皆修故也。若達根本，即成出世及出世上上，具如《止觀》禪境中明，今文語略，但云「出世上上」及以「根本」，根本即三藏，出世即通教，上上即別圓。又四教皆以根本為境，故釋前行通涉諸教，於前行中雲「離欲」者，通教也。又「根本」下，藏通兩教也，此兩皆修根本背舍等故。然應須知觀行猶別以辨兩教，別離二乘且從難說，中道離欲中義通圓別，從圓受名。重釋「深修」者，由深修故離
【現代漢語翻譯】 現代漢語譯本 味殊。『生忍』（對眾生容忍）等，文中兩種解釋，一是總的用三句經文來解釋三種忍，二是逐句分別對應三種忍，應該結合經文解釋原因。如果將三種忍對應四教（藏、通、別、圓四種教法），生忍、苦忍分別屬於初教（三藏教），普遍適用於四種境界，那麼誰不需要具備這兩種忍呢？別教（別教菩薩）在地上菩薩之前求佛道的人，經中雖然沒有明說，但可以參照推斷。接下來經文說以誦經為第一義，如果不求佛忍，就與誦經無關，所以誦經與求佛道相同。第一義忍，通教（通教菩薩）也包含在內，別教和圓教（圓教菩薩）則更加強調，所以三句經文在不同教派中有不同的含義。例如，《別譯阿含經》中記載，佛陀在舍衛城時，有一位婆羅門來到佛陀面前，用各種方式辱罵和惱亂佛陀。佛陀告訴婆羅門：『如果你用各種飲食獻給國王，或者贈送給親戚，他們不接受，那麼這些食物屬於誰呢？』婆羅門說：『屬於我。』佛陀說：『也是這樣。既然我不接受你的辱罵，那麼這些辱罵還是屬於你。』所以這種不接受也是生忍，因此這種生忍特別屬於三藏教，因為它出現在《阿含經》中；也通用於通教，因為通教從理上不接受，更何況普遍適用於各種教派呢？既然名稱相同，就需要解釋其相狀。接下來深入中實相，也可以通用於四教，特別適用於別教和圓教。『窳』（yǔ），就像瓜在洞穴里，是一種病態。禪宗中說，所有途徑都有根本的修行，因為各種教派都在修行。如果達到根本，就能成就出世和出世上上，具體內容如《止觀》禪境中所述，這裡經文簡略，只說『出世上上』以及『根本』，根本即三藏教，出世即通教，上上即別教和圓教。而且四教都以根本為境界，所以解釋前行涉及到各種教派，在前行中說『離欲』，指的是通教。另外，在『根本』之下，指的是藏教和通教，這兩個教派都修行根本背舍等法。然而應該知道觀行仍然不同，以此來區分兩個教派，別教離開二乘是從難處說，中道離欲中的含義通用於圓教和別教，從圓教接受名稱。重新解釋『深修』，因為深修的緣故才能離開。
【English Translation】 English version The 'Forbearance of Sentient Beings' (Sheng Ren) etc., has two interpretations in the text. The first is a general explanation using three sentences to interpret the three forbearances (Ren), and the second is a sentence-by-sentence correspondence to the three forbearances. The reasons should be explained in conjunction with the text. If the three forbearances are matched with the Four Teachings (Tripitaka, Common, Distinct, and Perfect Teachings), the Forbearance of Sentient Beings and the Forbearance of Suffering belong to the initial teaching (Tripitaka Teaching), and are universally applicable to the four realms. Then who does not need to possess these two forbearances? Those who seek the Buddha path before the ground of the Distinct Teaching (Distinct Teaching Bodhisattvas), although not explicitly stated in the sutra, can be inferred by analogy. The following text says that reciting sutras is the primary meaning. If one does not seek the Buddha Forbearance, it is not related to reciting sutras, so reciting sutras is the same as seeking the Buddha path. The Forbearance of the Primary Meaning is also included in the Common Teaching (Common Teaching Bodhisattvas), and is even more emphasized in the Distinct and Perfect Teachings (Perfect Teaching Bodhisattvas), so the three sentences have different meanings in different schools. For example, the Separate Translation of the Agamas records that when the Buddha was in Shravasti, a Brahmin came to the Buddha and insulted and annoyed him in various ways. The Buddha told the Brahmin: 'If you offer various foods to the king, or give them to relatives, and they do not accept them, then to whom do these foods belong?' The Brahmin said: 'They belong to me.' The Buddha said: 'It is also like this. Since I do not accept your insults, then these insults still belong to you.' So this non-acceptance is also the Forbearance of Sentient Beings, so this Forbearance of Sentient Beings particularly belongs to the Tripitaka Teaching, because it appears in the Agamas; it is also common to the Common Teaching, because the Common Teaching does not accept it in principle, let alone universally applicable to various schools? Since the names are the same, it is necessary to explain their characteristics. Next, deeply entering the Middle Way Reality can also be applied to the Four Teachings, especially to the Distinct and Perfect Teachings. 'Yu' (窳), is like a melon in a cave, which is a morbid state. Zen Buddhism says that all paths have fundamental practices, because various schools are practicing. If one reaches the root, one can achieve transcendence and transcendence above transcendence, as described in the Stopping and Contemplation Zen realm. Here the sutra is brief, only saying 'transcendence above transcendence' and 'root'. The root is the Tripitaka Teaching, transcendence is the Common Teaching, and transcendence above transcendence is the Distinct and Perfect Teachings. Moreover, the Four Teachings all take the root as the realm, so explaining the preliminary practices involves various schools. Saying 'leaving desire' in the preliminary practices refers to the Common Teaching. In addition, below 'root' refers to the Tripitaka and Common Teachings. Both of these schools practice the fundamental reverse abandonment and other methods. However, it should be known that the practice of contemplation is still different, in order to distinguish the two schools. The Distinct Teaching leaving the Two Vehicles is said from a difficult point of view. The meaning of leaving desire in the Middle Way is common to the Perfect and Distinct Teachings, and receives its name from the Perfect Teaching. Re-explaining 'deep cultivation', is because of deep cultivation that one can leave.
欲不同，則根本中亦應傳傳為深故也。此中根本乃至二乘具六已來，亦具藏通二教意也。別教五通如文，亦可讓于初地已上。「圓教初后皆六通」者，但約理圓無漏失故義立六通，若從實說，初地初住分得無漏通耳。「安禪」等者，前通釋中通深淺故，今上上禪別在別圓。釋般若化他中雲「定慧具足」者，別人利物橫具諸教乃至圓教，今從極說故展轉比，乃至地住方乃具足，是故文中初從色定亦名為等，等故具足，有漏尚等況復余耶？背舍等名等不等者，約無漏事禪以判，既云厭背故多屬慧，九定名定從名判耳，無間入故。十一切處，前八屬慧、后二屬定，又前八在色色界之中。亦自得等已如前說，前是因緣。「又二乘」下約教判，二乘即前兩教也。菩薩及佛即四教義足。「空觀」去約觀判也。「破魔」等者，四佛各有四降魔相，具如《止觀》第八及記。若對教者，亦空二假別中圓則具教觀二義故也。乃至地住各有破於八魔十魔，八魔十魔具如《止觀》第八及記。究竟破盡故名「一切」。「擊梵」等者，即真妙梵音之所轉也。既降魔已應轉法輪，文從實說但云初住，通論四佛各各能轉，乃至真妙亦通四佛。次約不次第，云「隨見而問」者，問：嚮明所見可非隨見。答：並是隨見但二途不同，從不次邊最為隨見，尚許一
見具經五時，何妨睹行次與不次。
「三藏后」等者，此則全是彼佛所說，且如見人見行不妨見說。「舍禪」者，第四禪也。亦可別圓忘懷之舍，忘彼禪故名之為舍。「悲禪」者，《婆沙》云：「初禪修悲易，二禪修喜易，三禪修慈易，四禪修舍易。」此中悲禪既云化他，豈獨初禪？故《婆沙》中尚有通別，況大教耶？故一一禪皆應云慈乃至喜舍。「華嚴思益」等者，《華嚴》具二，《思益》具四，故《思益》第二卷初，網明菩薩放光遍照十方阿僧祇國，一切煩惱一切疾病遇光安樂。煩惱病苦並云一切。乃至佛自放六度光，觸者蒙益，故皆具四。以初地例佛亦應無妨，故得引之。第一云：「佛告思益梵天：能教眾生一切智心是名佈施，不捨菩提心名持戒，不見心相生滅名忍，求心不可得名進，除身心粗名禪，離諸戲論名慧。」豈非三藏六度耶？第二云：「我說佈施名為涅槃，愚謂大富，入諸法實相故，持戒是涅槃不作不起故，忍是涅槃唸唸滅故，進是涅槃無所取故，禪是涅槃不貪著故，慧是涅槃不得相故。」又云：「佈施平等即薩婆若，乃至般若即薩婆若。」又云：「佈施不施不慳，乃至般若不智不愚。」此等豈非並是通教六度相耶？第四云：「能達一切法無所舍名檀，達一切法無所漏失名尸，達一切法無所傷
【現代漢語翻譯】 現代漢語譯本： 如果能理解《見具經》中的五時教判（五時教判：佛教天臺宗的判教方法，將釋迦牟尼佛一生的說法分為五個時期），那麼觀察修行次第的先後與否又有什麼妨礙呢？
『三藏后』等，指的是這些內容完全是佛陀所說。例如，見到人、見到修行，不妨礙見到佛陀的說法。『舍禪』，指的是第四禪（第四禪：佛教四禪定的最高境界）。也可以理解為另外一種圓融的舍，忘卻禪定的執著，因此稱為『舍』。『悲禪』，《婆沙論》（《婆沙論》：佛教論書，全稱《阿毗達磨大毗婆沙論》）中說：『初禪修習悲心容易，二禪修習喜心容易，三禪修習慈心容易，四禪修習舍心容易。』這裡說悲禪能夠教化他人，難道僅僅限於初禪嗎？所以《婆沙論》中還有通途和特別的說法，更何況是大乘教義呢？因此，每一種禪都應該包含慈、悲、喜、舍四種功德。
『華嚴思益』等，《華嚴經》（《華嚴經》：大乘佛教的重要經典）中包含兩種，《思益經》（《思益經》：即《思益梵天所問經》）中包含四種。所以《思益經》第二捲開頭，網明菩薩（網明菩薩：佛教菩薩名）放出光明遍照十方無數世界，一切煩惱、一切疾病遇到光明都得到安樂。煩惱和病苦都稱為一切。乃至佛陀親自放出六度（六度：佛教菩薩修行的六種法門，即佈施、持戒、忍辱、精進、禪定、智慧）光明，接觸到的人都得到利益，所以都具備四種功德。用初地菩薩（初地菩薩：菩薩修行階位的第一個階段）來比喻佛陀也沒有妨礙，所以可以引用。《思益經》第一卷說：『佛告訴思益梵天（思益梵天：佛教護法神名）：能夠教導眾生髮起一切智慧的心，這叫做佈施；不捨棄菩提心（菩提心：追求覺悟的心），這叫做持戒；不見心相的生滅，這叫做忍辱；追求心而不可得，這叫做精進；去除身心的粗重，這叫做禪定；遠離各種戲論，這叫做智慧。』這難道不是三藏教義中的六度嗎？第二卷說：『我說佈施名為涅槃（涅槃：佛教修行的最高境界，指解脫生死輪迴），愚人卻認為是獲得大富；進入諸法實相的緣故，持戒就是涅槃，不作不起的緣故；忍辱就是涅槃，唸唸滅的緣故；精進就是涅槃，無所求的緣故；禪定就是涅槃，不貪著的緣故；智慧就是涅槃，不得相的緣故。』又說：『佈施平等就是薩婆若（薩婆若：一切智），乃至般若（般若：智慧）就是薩婆若。』又說：『佈施不是佈施也不是慳吝，乃至般若不是智慧也不是愚癡。』這些難道不是通教（通教：佛教三論宗的教義）六度的相貌嗎？第四卷說：『能夠通達一切法而無所捨棄，叫做檀那（檀那：佈施）；通達一切法而無所遺漏，叫做尸羅（尸羅：持戒）；通達一切法而無所傷害，
【English Translation】 English version: If one understands the Five Periods of Teaching (Five Periods of Teaching: a method of classifying the teachings of Shakyamuni Buddha throughout his life into five periods, according to the Tiantai school of Buddhism) in the Jianju Sutra, what hindrance is there in observing the order of practice, whether sequential or non-sequential?
'The Tripitaka and later' refers to all that was spoken by that Buddha. For example, seeing a person, seeing practice, does not hinder seeing the Buddha's teachings. 'Abandoning Dhyana' refers to the Fourth Dhyana (Fourth Dhyana: the highest state of the four Dhyanas in Buddhism). It can also be understood as a separate, complete abandonment of attachment, forgetting that Dhyana, hence it is called 'abandonment'. 'Compassionate Dhyana', the Vibhasa (Vibhasa: a Buddhist treatise, fully titled Abhidharma Mahavibhasa Sastra) says: 'It is easy to cultivate compassion in the First Dhyana, easy to cultivate joy in the Second Dhyana, easy to cultivate loving-kindness in the Third Dhyana, and easy to cultivate equanimity in the Fourth Dhyana.' Here, it is said that Compassionate Dhyana can transform others, is it limited to only the First Dhyana? Therefore, the Vibhasa still has general and specific explanations, let alone the Great Vehicle teachings? Therefore, each Dhyana should include loving-kindness, compassion, joy, and equanimity.
'Avatamsaka and Vimalakirti' etc., the Avatamsaka Sutra (Avatamsaka Sutra: an important classic of Mahayana Buddhism) contains two, the Vimalakirti Sutra (Vimalakirti Sutra: also known as Vimalakirti Nirdesa Sutra) contains four. Therefore, at the beginning of the second volume of the Vimalakirti Sutra, the Bodhisattva Netramukha (Bodhisattva Netramukha: a Bodhisattva in Buddhism) emits light that illuminates countless worlds in the ten directions, and all afflictions and all diseases find peace and happiness upon encountering the light. Afflictions and suffering are both called 'all'. Even the Buddha himself emits the light of the Six Perfections (Six Perfections: the six practices of a Bodhisattva in Buddhism, namely generosity, discipline, patience, diligence, concentration, and wisdom), and those who touch it receive benefit, so all possess the four qualities. Using the example of a Bodhisattva of the First Ground (First Ground Bodhisattva: the first stage of a Bodhisattva's path) to illustrate the Buddha is not a problem, so it can be cited. The first volume of the Vimalakirti Sutra says: 'The Buddha told the Brahma Vimalakirti (Brahma Vimalakirti: a protective deity in Buddhism): Being able to teach sentient beings the mind of all wisdom is called generosity; not abandoning the Bodhi mind (Bodhi mind: the mind of seeking enlightenment) is called discipline; not seeing the arising and ceasing of the mind is called patience; seeking the mind and not being able to find it is called diligence; removing the coarseness of body and mind is called Dhyana; being apart from all frivolous discussions is called wisdom.' Is this not the Six Perfections in the Tripitaka teachings? The second volume says: 'I say generosity is called Nirvana (Nirvana: the highest state of practice in Buddhism, referring to liberation from the cycle of birth and death), but fools think it is gaining great wealth; because of entering the true nature of all dharmas, discipline is Nirvana, because it does not act and does not arise; patience is Nirvana, because it ceases moment by moment; diligence is Nirvana, because it seeks nothing; Dhyana is Nirvana, because it is not greedy; wisdom is Nirvana, because it does not obtain any characteristics.' It also says: 'Generosity and equality are Sarvajna (Sarvajna: all-knowing), and even Prajna (Prajna: wisdom) is Sarvajna.' It also says: 'Generosity is neither generosity nor stinginess, and even Prajna is neither wisdom nor foolishness.' Are these not all aspects of the Six Perfections in the Common Teachings (Common Teachings: the teachings of the Three Treatise School of Buddhism)? The fourth volume says: 'Being able to understand all dharmas without abandoning anything is called Dana (Dana: generosity); understanding all dharmas without losing anything is called Sila (Sila: discipline); understanding all dharmas without harming
損名忍，達一切法平等名禪，達一切法無有起相名慧。」豈非別圓六度相耶？《華嚴》具如《止觀》第七記引。又如《地持》六度各九，此並蒙光得益之相，以佛道名通悲禪不局，初地初住及通七地俱皆得入，故作通釋。四相既分五時可辨，是故不假諸餘繁論。未嘗睡眠，具如《止觀》第四。然彼是方便此中正修，亦通四教，若小乘中如那律，具如《止觀》第四記。此中在大以求佛道，故引《般舟》以為行儀，「般舟」翻佛立，此舉除睡中最，以九十日常行故也。準部又通，通諸教故。無缺乃至究竟，但此十戒名出《大論》，亦通諸教，具如《止觀》、《玄》文。今十始終悉是菩薩，故皆求佛道。「生法兩忍」者，合前二忍為生忍，第一義為法忍，初半能忍人，次半所忍境，下半用忍意，意即兼于生法故也。故知生忍之名名通義別，三藏中生滅事忍為生忍，衍門中生忍法忍永異三藏。「力」者，《阿含》云：「力有六種，小兒啼為力，女人嗔為力，國王憍為力，羅漢進為力，諸佛悲為力，比丘忍為力。」「離諸等」者，五蓋具如《止觀》第四卷(云云)。初一行半明所離，次半行明離意，以諸教禪皆離五蓋，意在佛道。如《寶積經》「迦葉云：有四法急走舍離百由旬外：一利養，二惡友，三惡眾，四同住多戲笑或嗔斗
等。」又云：「若有打截大千眾生，若有噁心惱發菩提心人，此過過是。」「癡眷屬」者，具如《般舟》須離癡人及鄉里等，望前亦有方便正修之別。「四事」者，前之三行正具四事，初行二事謂飲食湯藥，次行衣服，次行臥具房舍，諸教之中或復橋樑義井園林浴池，今無橋等。「肴」𦵔也。「膳」美食也。不知何事嘉祥及涉法師皆以肴為肉，縱有一分字義通肉，何須置余專用於肉，使後代少識者疑之。應云：非谷而食曰肴。若作「[月肴]」者啖也。《說文》曰：「膳者具食也。」只云從肉作訓啖，誰即名為啖肉？或云：是肉未制之前。斯言更謬，大乘頓制一切斷肉，何論《楞伽》前後制耶？況復並是光中所見，豈一萬八千咸同未施斷肉之制，猶以[月肴]肉供佛僧耶？經名衣等者，如此土迦葉袈裟直十萬兩金，光中所見或當有此。
次釋般若第三行中雲「言語道斷」者，心不著故必離言說，言語道斷泯前初行不可說而說，心行處滅泯前次行不可觀而觀，雖復雙泯而說而照，故云「說不可說觀不可觀」。此語復通衍中諸教，故不局此。消此三行文有五釋：初直消經文；次釋三行全在方等，而言六者，五隨般若故也；第三釋三行全同般若，「盛譚」等是初行意，「寂滅」等是次行意，「清凈」等是第三行意
【現代漢語翻譯】 現代漢語譯本 『等。』又說：『如果有人打劫大千世界的眾生，如果有人以噁心惱亂髮起菩提心的人，這種罪過是極大的。』『癡眷屬』，就像《般舟三昧經》（Banzhou Samadhi Sutra）所說，必須遠離愚癡的人和鄉里等等，希望前面也有方便正修的差別。『四事』，前面所說的三行正具備四事供養，第一行是飲食湯藥，第二行是衣服，第三行是臥具房舍。在各種教義中，或者還有橋樑、義井、園林、浴池，現在沒有橋等。『肴』是[月肴]𦵔。『膳』是美食。不知道嘉祥（Jixiang，僧人名）和涉法師（Shefashi，僧人名）為什麼都認為『肴』是肉，即使有一部分字義可以通肉，為什麼一定要把其餘的字義都捨棄而專門用於肉，使後代少見多識的人產生疑惑呢？應該說：不是穀物而吃的叫做『肴』。如果寫作『[月肴]』，就是吃的意思。《說文解字》說：『膳，是準備好的食物。』只說從肉作『啖』的解釋，誰又會直接認為是吃肉呢？或者說：是肉在沒有烹製之前。這種說法更荒謬，大乘佛教（Mahayana Buddhism）一開始就禁止一切肉食，何況《楞伽經》（Lankavatara Sutra）前後都有禁肉的規定呢？況且這些都是光中所見，難道一萬八千佛都還沒有施行斷肉的規定，仍然用[月*肴]肉來供養佛和僧人嗎？經中說衣等，就像此土迦葉（Kasyapa，佛陀弟子名）的袈裟價值十萬兩黃金，光中所見或許有這樣的情況。 接下來解釋《般若經》（Prajna Sutra）第三行中說的『言語道斷』，因為心不執著，所以必然遠離言說，『言語道斷』泯滅了前面第一行不可說而說，『心行處滅』泯滅了前面第二行不可觀而觀，雖然雙重泯滅，但仍然有說有照，所以說『說不可說，觀不可觀』。這句話也普遍適用於衍教中的各種教義，所以不侷限於此。解釋這三行文字有五種方式：第一種是直接解釋經文；第二種是解釋這三行完全在於方等部經典（Vaipulya Sutra），而說六種，是因為五種隨順《般若經》的緣故；第三種是解釋這三行完全等同於《般若經》，『盛譚』等是第一行的意思，『寂滅』等是第二行的意思，『清凈』等是第三行的意思。
【English Translation】 English version 『Etc.』 It also says: 『If someone robs sentient beings in the great chiliocosm, if someone with evil intentions troubles those who have aroused the Bodhi mind (Bodhicitta, the mind of enlightenment), this transgression is extremely serious.』 『Deluded relatives』 are as described in the Banzhou Samadhi Sutra (Banzhou Samadhi Sutra), one must stay away from foolish people and hometowns, etc. Hopefully, there are also differences in expedient correct practice ahead. 『Four requisites』 are fully provided in the preceding three lines, the first line refers to food and medicine, the second line refers to clothing, and the third line refers to bedding and lodging. Among various teachings, there may also be bridges, public wells, gardens, bathing ponds, but now there are no bridges, etc. 『Yao』 is [月肴]𦵔. 『Shan』 is delicious food. I don't know why Jixiang (Jixiang, name of a monk) and Shefashi (Shefashi, name of a monk) both consider 『Yao』 to be meat. Even if a portion of the word's meaning can be interpreted as meat, why must the remaining meanings be discarded and used exclusively for meat, causing confusion for later generations with limited knowledge? It should be said: what is eaten that is not grain is called 『Yao.』 If it is written as 『[月肴]』, it means to eat. The Shuowen Jiezi (Explanation of Script and Analysis of Characters) says: 『Shan means prepared food.』 Only saying that it is explained as 『dan』 (to eat) from meat, who would directly think it means eating meat? Or it is said: it is meat before it is cooked. This statement is even more absurd. Mahayana Buddhism (Mahayana Buddhism) initially prohibits all meat consumption, let alone the Lankavatara Sutra (Lankavatara Sutra) having regulations against meat both before and after? Moreover, these are all seen in the light, how could the eighteen thousand Buddhas not have implemented the rule of abstaining from meat, and still use [月*肴] meat to offer to the Buddha and Sangha? Next, explaining the 『severance of the path of language』 mentioned in the third line of the Prajna Sutra (Prajna Sutra), because the mind is not attached, it is necessary to stay away from speech. 『Severance of the path of language』 obliterates the unspeakable speaking of the first line, 『cessation of the realm of mental activity』 obliterates the unobservable observing of the second line. Although there is dual obliteration, there is still speaking and illuminating, so it is said 『speaking the unspeakable, observing the unobservable.』 This statement also generally applies to various teachings in the Yana, so it is not limited to this. There are five ways to interpret these three lines of text: the first is to directly interpret the sutra text; the second is to explain that these three lines are entirely in the Vaipulya Sutra (Vaipulya Sutra), and saying six is because five follow the Prajna Sutra; the third is to explain that these three lines are completely identical to the Prajna Sutra, 『abundant discussion』 etc. is the meaning of the first line, 『tranquility and extinction』 etc. is the meaning of the second line, and 『purity』 etc. is the meaning of the third line.
，以從名便同稱般若；第四釋以三行具對三味；第五復同般若。
問：
若爾，此第五釋與第三何別？
答：
第三直以不說而說等與般若相同，故且對之。此中因第四釋中以第三行對於法華者，良由妙慧二字，仍云見人不見座席，故卻將初后二行，歸於中間一行。不觀而觀正同般若，即與不見法華席同，等是不見故未消《法華》。皆云或者，意在於斯。
問：
前分文獨在方等，今釋具對三味耶？
答：
一者方等具足四教，攝法多故；二者唯未見法華座席，是故於法華前從容說之而兼般若。然又諸教六度別者，皆由般若，是故具論。所以若說若觀及言語道斷，諸教有故故須具論(云云)。況所見難量故詳之至五，收羅既廣不出於斯。
「兩意從人」者，第四第五意中，正指第三行也。「冷然」下「云云」者，如向略申，上文但云種種因緣信解相貌，未分三味四教之別，釋者誰知三行含於二味。又諸經論六之與十，離合不同，具如《止觀》第七記。又《瓔珞》十度各各具三，義通諸意，故下捲雲：「施有三，謂財、法、無畏。尸有三，謂自性、受法、利生。忍有三，謂苦行、外惡、第一義。進有三，謂起大誓心、方便進趣，勸化眾生。禪定有三，謂亂想不
【現代漢語翻譯】 以從名稱上來說，它們都同樣被稱為般若（Prajna，智慧）；第四種解釋是用三種行為對應三種三昧（Samadhi，禪定）；第五種解釋又與般若相同。
問：
如果這樣，這第五種解釋與第三種解釋有什麼區別？
答：
第三種解釋直接用『不說而說』等與般若相同，所以暫且對應。這裡因為第四種解釋中用第三種行為對應《法華經》（Lotus Sutra），是因為『妙慧』二字，仍然說只『見人不見座席』，所以反而將最初和最後兩種行為，歸於中間一種行為。『不觀而觀』正與般若相同，就與『不見法華席』相同，同樣是『不見』所以沒有領會《法華經》。都說『或者』，意思就在於此。
問：
前面分判經文時只在方等時中，現在解釋卻具足對應三種三昧嗎？
答：
一是方等（Vaipulya，方廣）具足四教，所包含的佛法很多；二是隻未見《法華經》的座席，所以對於《法華經》，可以在前面從容地說它，並且兼顧般若。然而各種教義中六度（Paramita，六種波羅蜜）的差別，都是由於般若，所以要全面論述。因此，無論是『說』、『觀』以及『言語道斷』，各種教義中都有，所以需要全面論述（云云）。況且所見難以衡量，所以詳細地解釋到五種，收羅的範圍既廣，也沒有超出這些。
『兩意從人』，第四和第五種解釋中，正是指第三種行為。『冷然』下『云云』，如前面略微申述的，上文只說種種因緣信解相貌，沒有區分三種三昧和四教的差別，解釋的人誰知道三種行為包含兩種三昧。又各種經論中六和十（度），離合不同，詳細情況如《止觀》（Mohe Zhiguan，摩訶止觀）第七卷的記載。又《瓔珞經》（Yingluo Jing）中十度各自具足三種，義理貫通各種意思，所以下卷說：『佈施有三種，即財佈施、法佈施、無畏佈施。持戒有三種，即自性戒、受法戒、利生戒。忍辱有三種，即苦行忍、外惡忍、第一義忍。精進有三種，即發起大誓心、方便精進、勸化眾生。禪定有三種，即亂想不
【English Translation】 In terms of naming, they are all equally called Prajna (wisdom); the fourth explanation uses three practices to correspond to the three Samadhis (meditative absorptions); the fifth explanation is again the same as Prajna.
Question:
If so, what is the difference between this fifth explanation and the third?
Answer:
The third explanation directly equates 'speaking without speaking' and so on with Prajna, so it is tentatively matched. Here, because in the fourth explanation the third practice is matched with the Lotus Sutra, it is because the words 'subtle wisdom' still say 'seeing people but not the seat', so instead the first and last two practices are attributed to the middle one. 'Observing without observing' is exactly the same as Prajna, which is the same as 'not seeing the seat of the Lotus Sutra'; both are 'not seeing', so the Lotus Sutra has not been understood. All say 'perhaps', the meaning lies in this.
Question:
The previous division of the text was only in the Vaipulya (extensive) period, but now the explanation fully corresponds to the three Samadhis?
Answer:
First, the Vaipulya contains the four teachings completely, and includes many Dharmas; second, only the seat of the Lotus Sutra has not been seen, so regarding the Lotus Sutra, it can be discussed leisurely before it, and also consider Prajna. However, the differences in the six Paramitas (perfections) in various teachings are all due to Prajna, so a comprehensive discussion is needed. Therefore, whether it is 'speaking', 'observing', or 'the cessation of the path of language', all teachings have them, so a comprehensive discussion is needed (etc.). Moreover, what is seen is difficult to measure, so it is explained in detail in five ways, and the scope of collection is broad, and does not go beyond these.
'Two meanings follow people', in the fourth and fifth explanations, it refers precisely to the third practice. 'Coldly' below 'etc.', as briefly stated earlier, the above text only speaks of various causes and conditions, faith, understanding, and appearances, without distinguishing the differences between the three Samadhis and the four teachings; who among the explainers knows that the three practices contain two Samadhis? Also, in various sutras and treatises, the six and ten (perfections) have different separations and combinations, as detailed in the seventh volume of the Mohe Zhiguan (Great Calming and Contemplation). Also, in the Yingluo Jing (Garland Sutra), each of the ten perfections is complete with three, and the meaning connects all meanings, so the lower volume says: 'Giving has three types, namely, giving of wealth, giving of Dharma, and giving of fearlessness. Morality has three types, namely, morality of self-nature, morality of receiving the Dharma, and morality of benefiting beings. Patience has three types, namely, patience of ascetic practice, patience of external evil, and patience of the ultimate meaning. Diligence has three types, namely, arousing great vows, diligent progress with skillful means, and encouraging and transforming sentient beings. Dhyana (meditation) has three types, namely, not
起、生諸功德、利益眾生。慧有三，謂照有、照無、照中。愿有三，謂自行、神通、外化。方便有三，謂進趣向果、巧會有無、不捨不受。力有三，謂報得、修得、變化。智有三，謂無想智、一切種智、變化智。」「以佛舍利」者，略如長行，新云窣睹波，此云高顯。方墳者，義立謂安置身骨處也。見有滅度之相，則知佛已涅槃，雖見入于涅槃，不知爾前所說，而時眾不決未測見由，故不同古畏妨壽量。又復爾前已見二酥，大小理足應不重說，是故懷疑。
「諸天龍神」等者，塔藏身界故供者福大，不同殿堂形貌安處，故《長阿含》云：「佛臨涅槃，有梵摩比丘佛前立，執扇扇佛。佛言：卻勿在吾前。阿難思念：此比丘常侍佛供給無厭，今者末後須其給使，乃令遣卻何因緣耶？佛告阿難：今俱尸城十二由旬天神側塞，嫌此比丘當佛前立，今者末後諸天神等，皆欲供養，而此比丘有大威德光明映蔽，使我不得親近禮敬，是故令卻。阿難白佛：何因緣故有是身光？佛言：毗婆尸佛時以歡喜心手執火炬，照彼佛塔，使其身體光明乃爾，上至二十八天身光不及。」火照既爾余皆準知。故知舍利所住之處其功不輕，慢之生罪罪莫大矣。如斯等例經文甚多何可具列，並非今正意。《經》云「天樹王」者，即忉利天波利質多羅
【現代漢語翻譯】 現代漢語譯本： 『起、生諸功德、利益眾生』。智慧有三種，分別是照有（照見存在）、照無（照見空無）、照中（照見中道）。願力有三種，分別是自行（自身修行）、神通（神通之力）、外化（教化他人）。方便有三種，分別是進趣向果（趨向果位的方便）、巧會有無（巧妙地理解有和無）、不捨不受（不執著于捨棄和接受）。力量有三種，分別是報得（由業報所得）、修得（通過修行所得）、變化（變化之力）。智慧有三種，分別是無想智（無分別的智慧）、一切種智（通達一切事物的智慧）、變化智（隨緣變化的智慧）。 『以佛舍利』，簡略地說就像長行文一樣，新譯為窣睹波（stupa），這裡譯為高顯（高而顯眼）。方墳，是根據意義而建立的，指安置身骨的地方。見到有滅度的現象，就知道佛已經涅槃，雖然見到進入涅槃，卻不知道此前所說的話，當時大眾不能決斷，沒有預料到所見到的情況，所以和古代畏懼妨礙壽命的說法不同。而且此前已經見過二酥（兩種酥油），大小道理已經足夠，不應該重複說明，所以產生懷疑。 『諸天龍神』等，因為塔中藏有佛的身界，所以供養者的福報很大，不同於殿堂形貌的安置方式，所以《長阿含經》說：『佛臨近涅槃時，有一位梵摩比丘站在佛前，拿著扇子為佛扇風。佛說：退下，不要站在我前面。阿難心想：這位比丘經常侍奉佛，供給沒有厭倦，現在最後需要他侍奉，卻讓他退下，是什麼原因呢？』佛告訴阿難：『現在拘尸那揭羅城十二由旬範圍內，天神擁擠，嫌棄這位比丘站在佛前，現在最後諸天神等，都想供養，而這位比丘有很大的威德光明遮蔽，使我不得親近禮敬，所以讓他退下。』阿難問佛：『是什麼因緣有這樣的身光？』佛說：『毗婆尸佛時，以歡喜心手執火炬，照彼佛塔，使他的身體光明如此，上至二十八天身光也無法到達。』火照是這樣，其餘的都可以類推得知。』所以知道舍利所在之處，其功德不輕，輕慢它所產生的罪過沒有比這更大的了。像這樣的例子經文中有很多，怎麼能全部列舉出來，這並非現在的主要意思。《經》中說的『天樹王』，就是忉利天（Trayastrimsa）的波利質多羅（Pārijāta）。
【English Translation】 English version: 'Arising and generating all merits and benefiting sentient beings.' There are three kinds of wisdom (慧): illuminating existence (照有), illuminating non-existence (照無), and illuminating the middle way (照中). There are three kinds of vows (愿): self-practice (自行), supernatural powers (神通), and external transformation (外化). There are three kinds of skillful means (方便): advancing towards the fruit (進趣向果), skillfully understanding existence and non-existence (巧會有無), and neither abandoning nor accepting (不捨不受). There are three kinds of powers (力): those obtained through retribution (報得), those obtained through cultivation (修得), and those of transformation (變化). There are three kinds of wisdom (智): wisdom without thought (無想智), wisdom of all kinds (一切種智), and wisdom of transformation (變化智).' 'Regarding the Buddha's relics (舍利),' it is briefly like the prose in the scriptures. The new translation is Stupa (窣睹波), which here means 'high and prominent' (高顯). 'Square tomb' (方墳) is established according to its meaning, referring to the place where the body and bones are placed. Seeing the phenomenon of passing away, one knows that the Buddha has entered Nirvana. Although seeing the entry into Nirvana, one does not know what was said before. At that time, the assembly could not make a decision and did not anticipate what they saw, so it is different from the ancient fear of hindering lifespan. Moreover, having already seen the two kinds of ghee (酥油) before, the reasons for their size are sufficient, and it should not be repeated, hence the doubt. 'The gods, dragons, and spirits (諸天龍神), etc.,' because the Buddha's body realm is stored in the stupa, the merit of offering is great, unlike the placement of halls and appearances. Therefore, the Dirgha Agama Sutra says: 'When the Buddha was approaching Nirvana, there was a Bhiksu named Brahma standing in front of the Buddha, fanning the Buddha with a fan. The Buddha said: Step back, do not stand in front of me.' Ananda thought: 'This Bhiksu has always served the Buddha and provided without weariness. Now, at the very end, he is needed to serve, but he is being asked to step back. What is the reason?' The Buddha told Ananda: 'Now, within twelve yojanas (由旬) of Kushinagar (拘尸那揭羅), the gods are crowded, disliking this Bhiksu standing in front of the Buddha. Now, at the very end, all the gods want to make offerings, but this Bhiksu has great majestic light that obscures them, preventing me from approaching and paying respects, so I asked him to step back.' Ananda asked the Buddha: 'What is the cause of such bodily light?' The Buddha said: 'During the time of Vipasyin Buddha (毗婆尸佛), with a joyful heart, he held a torch in his hand and illuminated that Buddha's stupa, causing his body to have such light, reaching up to the twenty-eighth heaven, where the bodily light could not reach.' Since illuminating with fire is like this, the rest can be inferred.' Therefore, know that the place where the relics reside has no light merit, and the sin of disrespecting it is the greatest. There are many such examples in the scriptures, how can they all be listed? This is not the main intention now. The 'Heavenly Tree King' (天樹王) mentioned in the sutra is the Pārijāta (波利質多羅) of Trayastrimsa Heaven (忉利天).
樹，具如《釋簽》引《大經》文。結文意者，正供舍利旁嚴國界，若直爾嚴國何須起塔？
「白毫為本」者，此約道理，白毫表中，為諸法本不必最初，及由光見以之為本，如他土瑞六趣居首，豈為瑞本？所以他土以佛為本，若論總別仍同因光。言「佛為本」者，下凡依佛，佛之人法由佛始終，始必歸終。
問：
他土六瑞容可因光，此土但云佛放一光，見此國界何曾關五？
答：
因光見處一切皆妙，當知光是殊妙之本，況復諸瑞並中為本，光即中也。他六皆中由光亦爾。
次行者，初二句嘆光本，初中初一句二字舉光本，本即神力智慧。言「諸佛」者，舉諸顯一，正指釋迦。次二字正嘆，爾前不然故云「希有」，由二事故其光乃凈。下之二句嘆光體用，于中初句嘆光體，次句嘆用，所照國也。過萬八千方云「無量」，故前立數且從所表，況復諸方所照亦爾，故云無量。第三行中，初二句重舉所照而嘆過常，次二句舉見稱號，以請答。云「見此」者，二土瑞也。與一化異故云未曾，既殊凡諂未曾不虛，諸佛子等疑事不輕，故重啟之。非專為己故云「眾」也。言「構難」者，構者架也累也，頻至於四故云累等。彌勒節節設問，文殊皆構而拒之。此三意者，初意明事大意遠，次意
【現代漢語翻譯】 現代漢語譯本： 關於『樹』，具體內容如《釋簽》引用的《大經》文所說。總結這段文字的意思，是爲了供養舍利，同時莊嚴國土，如果只是爲了莊嚴國土，又何必建造佛塔呢？ 『白毫為本』，這是從道理上來說的，白毫（指佛眉間白毫相）是表法之本，不必是最初的，也不必是由光而見，以此為本。如同他方國土的六種祥瑞，以六趣為首，難道六趣是祥瑞之本嗎？所以他方國土以佛為本，如果論總別，仍然與因光相同。說『佛為本』，是指下凡之人依佛，佛的人法由佛開始到結束，開始必定歸於終結。 問： 他方國土的六種祥瑞，或許可以因為光而顯現，但此土（指娑婆世界）只說佛放一道光，見到這個國土，何曾與五種祥瑞有關？ 答： 因為光所照見之處，一切都非常美妙，應當知道光是殊勝美妙之本，更何況各種祥瑞都以中道為本，光即是中道。他方國土的六種祥瑞都以中道為本，也是因為光的作用。 接下來一行，前兩句讚歎光的根本，其中第一句用兩個字概括光的根本，根本即是神力智慧。說『諸佛』，是舉諸佛而顯一佛，正指釋迦牟尼佛。接下來的兩個字是正面的讚歎，此前不是這樣，所以說『希有』，因為這兩個原因，所以佛光才清凈。下面的兩句讚歎光的體和用，其中第一句讚歎光的本體，第二句讚歎光的作用，即所照耀的國土。超過萬八千方才說『無量』，所以前面立數只是從所表述的意義出發，更何況各個方向所照耀的也是這樣，所以說無量。第三行中，前兩句重複所照耀的國土，並讚歎其超過尋常，后兩句舉出見到佛光后的稱謂，用來請問和回答。說『見此』，是指兩個國土的祥瑞。與一化不同，所以說『未曾』，既然與凡夫的諂媚不同，『未曾』就不是虛假的，諸佛子等對疑難之事不敢輕視，所以再次提問。不是專門爲了自己，所以說是『眾』。說『構難』，構是架設、累積的意思，多次達到四次，所以說是累等。彌勒菩薩一節一節地設問，文殊菩薩都構思精巧地回答他。這三重意思，第一重意思是說明事情重大，意義深遠，第二重意思
【English Translation】 English version: Regarding 'trees,' the specifics are as stated in the text of the Da Jing quoted in Shi Qian. To summarize the meaning of this passage, it is to make offerings to the sarira (relics), while also adorning the Buddha-land. If it were merely to adorn the Buddha-land, why would there be a need to build a stupa (pagoda)? 'The urna (white hair between the eyebrows of the Buddha) is the root,' this is from the perspective of principle. The urna (white hair between the eyebrows of the Buddha) is the root of dharma (teachings), not necessarily the initial one, nor necessarily seen by light, taking it as the root. Like the six auspicious signs of other lands, with the six realms as the head, are the six realms the root of the auspicious signs? Therefore, other lands take the Buddha as the root. If discussing the general and the specific, it is still the same as being caused by light. Saying 'the Buddha is the root' means that those below rely on the Buddha, the Buddha's human dharma (teachings) is from the Buddha from beginning to end, and the beginning must return to the end. Question: The six auspicious signs of other lands may be manifested because of light, but this land (referring to the Saha world) only says that the Buddha emits one ray of light, seeing this land, how is it related to the five auspicious signs? Answer: Because everything seen by the light is extremely wonderful, it should be known that light is the root of the extraordinary and wonderful. Moreover, all auspicious signs take the Middle Way as the root, and light is the Middle Way. The six auspicious signs of other lands all take the Middle Way as the root, also because of the function of light. The next line, the first two sentences praise the root of the light, in which the first sentence summarizes the root of the light with two characters, the root being divine power and wisdom. Saying 'all Buddhas' is to exemplify all Buddhas to reveal one Buddha, specifically referring to Sakyamuni Buddha. The following two characters are direct praise, it was not like this before, so it is said 'rare,' because of these two reasons, the Buddha's light is pure. The following two sentences praise the substance and function of the light, in which the first sentence praises the substance of the light, and the second sentence praises the function, which is the land illuminated. Exceeding eighteen thousand directions is called 'immeasurable,' so the preceding establishment of numbers is only from the meaning being expressed. Moreover, the illumination of each direction is also like this, so it is said to be immeasurable. In the third line, the first two sentences repeat the illuminated land and praise it as exceeding the ordinary, and the last two sentences cite the titles after seeing the Buddha's light, used for asking and answering. Saying 'seeing this' refers to the auspicious signs of the two lands. Different from one transformation, so it is said 'never before,' since it is different from the flattery of ordinary people, 'never before' is not false, the Buddha's disciples and others do not take doubtful matters lightly, so they ask again. It is not specifically for oneself, so it is said 'assembly.' Saying 'constructing difficulties,' constructing means erecting, accumulating, reaching four times repeatedly, so it is said to be accumulated and so on. Maitreya Bodhisattva asks questions section by section, and Manjusri Bodhisattva answers him with ingenious constructions. These three meanings, the first meaning is to explain that the matter is significant and the meaning is far-reaching, the second meaning
將護髮起影響二眾，第三意將護當機結緣二眾。雖復初、二，共成第三，故彌勒三意並托機緣，故云「妨聞」「機在仁者」及以「闔眾」，是故托眾翻其三意，而請必答。「靳」亦「固」也。《廣雅》云：「強轅也。」「兕」者音似，似牛而一角，似牛非牛故云「疑兕」。今憂懷不決故云「憂兕」。「闔」字胡臘反，閉也。《漢書》云：「闔眾不廌一人者，闔盡也。」當知今會盡眾疑也。初拒中雲「眾未曾疑」者，且據不發言者以質彌勒。次「待佛定起」者，佛若定起其疑自決。言「時答」者，催促之詞，令其即答。釗師招音，作「劉」字者誤。釗師有弟子行深，從支遁買山。
答問為四：初開章，次生起，三「惟忖」下所以，四廣解。生起中雲「罔像」者，亦可云仿像，未實貌也。「彷彿」二字古作「彷彿」，上敷往切，下方物切，上相似也，下不審也。若準此義，上字正當惟忖答也，惟忖答上此土瑞者。欲說等五句既對六瑞，即是以五忖此六瑞。略曾既云放斯光已即說大法，他土六瑞以光為總，因光先睹聖主演說，故知答他土問也。廣曾具述燈明六瑞及光所照，如今所見，乃至定起說經，即是雙答二土問也。雙問意在問于定后，故云雙答。「惟忖」下當因緣釋。「然文」下本跡也。據未廣述似同未知，既云
【現代漢語翻譯】 現代漢語譯本：護法發起影響在場的聽眾，第三個用意是保護當下的聽眾並與他們結緣。雖然最初和第二個用意共同構成了第三個用意，所以彌勒菩薩的三個用意都寄託于機緣，因此說『妨礙聽聞』、『機會在於仁者』以及『全體聽眾』，所以依託大眾來翻譯這三個用意，並且請求必須回答。『靳』也是『固』的意思。《廣雅》說：『強轅也。』『兕』這個字發音相似，像牛但只有一個角，像牛但不是牛，所以說是『疑兕』。現在憂愁懷抱不決斷，所以說是『憂兕』。『闔』字讀作hú lá 反，是關閉的意思。《漢書》說：『闔眾不廌一人者，闔盡也。』應當知道今天的集會是爲了消除所有人的疑惑。最初拒絕時說『大眾未曾懷疑』，是暫且根據沒有發言的人來質問彌勒。其次『等待佛陀入定後起身』，佛陀如果入定後起身，他們的疑惑自然會解決。說『及時回答』，是催促的詞語，讓他們立即回答。釗師的讀音是招，寫作『劉』字是錯誤的。釗師有個弟子叫行深，從支遁那裡買山。
回答問題分為四個部分：首先是開章，其次是生起，第三部分是『惟忖』以下說明原因，第四部分是廣解。生起中說『罔像』，也可以說是『仿像』，不是真實的描繪。『彷彿』二字古時候寫作『彷彿』，上面讀fú wǎng qiē，下面讀fāng wù qiē，上面是相似的意思，下面是不審察的意思。如果按照這個意思，上面的字正當是惟忖的回答，惟忖回答上面此土的祥瑞。想要說的等五句既然對應六種祥瑞，就是用五種方式來揣測這六種祥瑞。略曾既然說了放出這種光芒已經說了大法，他土的六種祥瑞以光芒為總綱，因為光芒先看到聖主在演說，所以知道回答他土的提問。廣泛地曾經詳細敘述燈明佛的六種祥瑞以及光芒所照耀的地方，就像現在所見到的，乃至入定後起身說經，就是同時回答兩個地方的提問。同時提問的用意在於提問關於入定之後的事情，所以說是同時回答。『惟忖』下面應當用因緣來解釋。『然文』下面是本跡。根據沒有廣泛敘述好像是不知道，既然說了
【English Translation】 English version: The Dharma protector initiates influence on the assembly, and the third intention is to protect the present assembly and establish connections with them. Although the first and second intentions together form the third, the three intentions of Maitreya (the future Buddha) are entrusted to opportune conditions. Therefore, it is said 'hindering hearing,' 'the opportunity lies with the benevolent,' and 'the entire assembly.' Therefore, relying on the assembly to translate these three intentions and requesting a necessary answer. '靳' (jìn) also means 'firm.' The 'Guang Ya' says: 'Qiang yuan ye.' '兕' (sì) sounds similar, like a bull but with one horn, like a bull but not a bull, so it is called 'doubtful 兕 (yí sì).' Now, worried and indecisive, it is called 'worried 兕 (yōu sì).' The character '闔 (hé)' is pronounced hú lá fǎn, meaning closed. The 'Han Shu' says: '闔眾不廌一人者, 闔盡也 (hé zhòng bù zhì yī rén zhě, hé jìn yě).' It should be known that today's gathering is to eliminate everyone's doubts. The initial refusal, saying 'the assembly has never doubted,' is temporarily based on those who have not spoken to question Maitreya. Secondly, 'waiting for the Buddha to arise from Samadhi,' if the Buddha arises from Samadhi, their doubts will naturally be resolved. Saying 'answer in time' is a word of urging, telling them to answer immediately. Zhao Shi's pronunciation is Zhao, writing 'Liu' is a mistake. Zhao Shi had a disciple named Xing Shen, who bought a mountain from Zhi Dun.
Answering questions is divided into four parts: first, the opening chapter; second, the arising; the third part is '惟忖 (wéi cǔn)' below explaining the reason; and the fourth part is a broad explanation. In the arising, saying '罔像 (wǎng xiàng)' can also be said to be '仿像 (fǎng xiàng),' not a true depiction. The two characters '彷彿 (fǎng fú)' were written as '彷彿 (fǎng fú)' in ancient times, the upper one is pronounced fú wǎng qiē, and the lower one is pronounced fāng wù qiē, the upper one means similar, and the lower one means not examining. If according to this meaning, the upper character is properly the answer of 惟忖 (wéi cǔn), 惟忖 (wéi cǔn) answering the auspicious signs of this land above. The five sentences wanting to say, since they correspond to the six auspicious signs, are using five ways to speculate on these six auspicious signs. Since Lüe Ceng (略曾) said that releasing this light has already spoken the great Dharma, the six auspicious signs of other lands take light as the general outline, because the light first sees the Holy Lord expounding, so it is known to answer the questions of other lands. Guang Ceng (廣曾) has extensively and detailedly narrated the six auspicious signs of Dipamkara Buddha (燈明佛, Dēngmíng Fó) and the places illuminated by the light, just like what is seen now, and even arising from Samadhi to speak the Sutra, is answering the questions of the two lands at the same time. The intention of asking at the same time lies in asking about the matters after entering Samadhi, so it is said to be answering at the same time. '惟忖 (wéi cǔn)' below should be explained by cause and condition. '然文 (rán wén)' below is the original trace. According to not extensively narrating, it seems like not knowing, since it is said
今昔，昔即廣曾但未彰言先示惟忖，故先五句酬序六疑。
破古中先敘，次「今明」下破。先去取，云「其法說不用」者，仍存其譬；不用法者，本門太早故也。
問：
至此尚破太早，何以通序本跡釋耶？
答
通序通於本跡，別序唯在跡門，故釋通序泛用本門，非通序中廣開壽量，乃至別序雖有本跡之言，或時且用體用本跡。
問。若爾，譬本譬法，法既不用，何以用譬？
答：
只緣光宅法譬分張，法則本跡俱譚，譬唯跡門顯實，去法存譬良有以也。儻若全取，仍須責云譬本譬法，如何三譬唯譬得記，改小破惑二法，乃以本跡雙論用譬除法，良由斯也。
然《論》有八句：一、欲說大法，二、欲雨大法雨，三、欲擊大法鼓，四、欲建大法幢，五、欲然大法炬，六、欲吹大法䗍，七、欲不斷大法鼓，八、欲演大法義。今但依五句，以初句為總，下四為別。他以八句四對釋之，而云：一、破惡進善對，二、開權顯實對，三、得智證真對，四、說法利生對。仍云尋釋來由，唯有五句成兩對半，有破惡生善說法利生開權一句，餘者則闕，仍不次第，讀者應知。今謂論文八句釋經五句，是知不斷幢炬釋法鼓耳。不斷明鼓體相續，幢是法鼓標幟，炬明法鼓破暗，以
【現代漢語翻譯】 現代漢語譯本 過去和現在，過去就是已經發生但尚未明確宣揚和展示的事情，只是在心中揣測，所以先用五句話來回應序文中的六個疑問。
破斥古義，首先敘述，然後用『今明』來破斥。先去除法，說『其法說不用』，仍然保留譬喻；不用法的原因是，在本門中太早了。
問：
到這裡還在破斥太早，如何貫通序分中的本跡釋呢？
答：
通序貫通本門和跡門，別序只在跡門，所以解釋通序時廣泛使用本門，並非在通序中廣泛開示壽量，乃至別序雖然有本跡之說，有時也只是使用體用本跡。
問：如果這樣，譬喻本和譬喻法，法既然不用，為何要用譬喻？
答：
只因爲光宅寺（Guangzhai Temple）將法和譬喻分開，法則本跡都談，譬喻只在跡門中顯示真實，去除法而保留譬喻，確實有其原因。如果全部取用，仍然需要責問說譬喻本和譬喻法，為何三譬（three parables）只譬喻授記，改變小乘、破除迷惑這兩種法，乃是用本跡雙論，用譬喻去除法，正是因為這個原因。
《論》（指《法華經論》）中有八句話：一、想要說大法，二、想要降下大法雨，三、想要擊大法鼓，四、想要建立大法幢，五、想要點燃大法炬，六、想要吹大法螺，七、想要不斷大法鼓，八、想要演說大法義。現在只依據五句話，以第一句為總綱，下面四句為分別。其他人用八句話分成四對來解釋，說：一、破惡進善對，二、開權顯實對，三、得智證真對，四、說法利生對。仍然說尋找解釋的來由，只有五句話能組成兩對半，有破惡生善、說法利生、開權一句，其餘則缺失，仍然不按順序，讀者應該知道。現在認為論文中的八句話解釋經文中的五句話，是知道不斷幢炬解釋法鼓罷了。不斷表明鼓的體相持續，幢是法鼓的標誌，炬表明法鼓破除黑暗，用
【English Translation】 English version In the past and present, the past refers to what has already happened but has not been explicitly proclaimed or demonstrated, only pondered in the mind. Therefore, the initial five sentences respond to the six doubts in the preface.
Refuting ancient interpretations, it first narrates, then refutes using 'now clear'. It first removes the Dharma, saying 'the Dharma is said to be not used', while still retaining the metaphors; the reason for not using the Dharma is that it is too early in the Original Teaching (本門, Honmon).
Question:
If it is still too early to refute at this point, how can the Original and Manifest Teachings (本跡, Honjaku) be connected in the preface?
Answer:
The General Preface (通序, Tsūjo) connects the Original and Manifest Teachings, while the Specific Preface (別序, Betsujo) is only in the Manifest Teaching. Therefore, the interpretation of the General Preface widely uses the Original Teaching, but it does not extensively reveal the lifespan in the General Preface. Even though the Specific Preface mentions the Original and Manifest Teachings, it sometimes only uses the Essence and Function (體用, Taiyū) of the Original and Manifest Teachings.
Question: If that's the case, regarding the metaphor of the Original and the metaphor of the Dharma, if the Dharma is not used, why use the metaphor?
Answer:
It is only because Guangzhai Temple (光宅寺) separates the Dharma and the metaphor. The Dharma discusses both the Original and Manifest Teachings, while the metaphor only reveals the truth in the Manifest Teaching. Removing the Dharma and retaining the metaphor is indeed for a reason. If everything were taken, it would still be necessary to question why the three parables (三譬, Sanpi) only metaphorically predict Buddhahood, and why the two Dharmas of changing the Small Vehicle and breaking through delusion are discussed using both the Original and Manifest Teachings, using metaphor to remove the Dharma, precisely for this reason.
The Treatise (論, Ron) (referring to the Treatise on the Lotus Sutra) has eight phrases: 1. Wanting to speak the Great Dharma, 2. Wanting to rain down the Great Dharma rain, 3. Wanting to strike the Great Dharma drum, 4. Wanting to erect the Great Dharma banner, 5. Wanting to light the Great Dharma torch, 6. Wanting to blow the Great Dharma conch, 7. Wanting to continuously beat the Great Dharma drum, 8. Wanting to expound the Great Dharma meaning. Now, only based on five phrases, with the first phrase as the general outline and the following four as specific aspects. Others use the eight phrases to divide into four pairs to explain, saying: 1. Breaking evil and advancing good, 2. Opening provisional and revealing the real, 3. Attaining wisdom and realizing truth, 4. Speaking Dharma and benefiting beings. Still saying to seek the origin of the explanation, only five phrases can form two and a half pairs, with breaking evil and generating good, speaking Dharma and benefiting beings, and opening provisional, the rest are missing, and still not in order, the reader should know. Now, it is believed that the eight phrases in the treatise explain the five phrases in the sutra, knowing that the continuous banner and torch explain the Dharma drum. Continuous indicates the drum's essence and characteristics continue, the banner is the symbol of the Dharma drum, the torch indicates the Dharma drum breaks through darkness, using
喻釋喻道理如然。今依五句總別釋之。然通序冠首乍可從容，別由藉異無涉遠本，文殊答跡尚自惟忖，略廣方決乃酬問旨，何得率爾示遠本耶？若釋五句作顯本者，略曾廣曾並須知遠，光中橫見應發近跡，光中橫見尚隱當同，但以起塔密表入實，豈容於此便見遠成及以塔踴並分身耶？惟忖既未關於遠本，故略廣唯譚于近跡。「釋后既虛」等者，釋顯遠既虛，釋開三亦謬，開三隻應如今總別，不須以對廣略二文。若不爾者，徒稱權實。
正釋中先直述大意，次正釋，三「橫豎下」結意。正釋中，先釋，次結惟忖。初文又二，先對五瑞，次別釋。大聖忖量不徒涉慮，此初惟忖乃為略廣二答之基，故彌勒思瑞以設疑，文殊附疑以忖度，是故內惟昔佛正前之六瑞，忖量今佛瑞后之三週，故略廣時方顯內忖，此即一經之骨目也。初中三，先對五瑞；次「欲說」下，一一解釋悉令表正；三「如是」下結示有無。只為釋中以瑞表當，故論八句皆云「欲」也。釋中初句答說法瑞者，明昔說《無量義經》表欲跡門入實，兩時無量義義既不殊，驗知今日出生之後，收入何疑？法之大者豈過於此。次句答雨華瑞者，惟昔雨華時已表當說圓因四位，故四而非果，忖今天華而四雨，了時會之一因，一因必四位為所階，四雨以義、天為能表。
【現代漢語翻譯】 現代漢語譯本：
用比喻來解釋道理就像這樣。現在根據五句總別來解釋它。然而，通序放在開頭或許還說得過去，但因為藉助差異而與遙遠的根本無關，文殊的回答的痕跡尚且還在揣測，略說和廣說才最終回答了提問的宗旨，怎麼能隨便地顯示遙遠的根本呢？如果解釋五句是顯示根本，那麼略說、廣說都必須知道遙遠，光中橫見應該啓發近跡，光中橫見尚且隱藏著應當相同的地方，只是用起塔來秘密地表示進入真實，怎麼能在這裡就看到遙遠的成就以及塔的涌出和分身呢？揣測既然與遙遠的根本無關，所以略說和廣說只談論近跡。「解釋後面既然是虛假的」等，解釋顯示遙遠既然是虛假的，解釋開三也錯誤，開三隻應該像現在這樣總別，不需要用它來對應廣說和略說兩段文字。如果不是這樣，就只是徒勞地稱說權實。
在正式解釋中，先直接陳述大意，其次是正式解釋，第三是「橫豎下」總結意思。在正式解釋中，先解釋，其次總結揣測。最初的文字又分為兩部分，先對應五種祥瑞，其次是分別解釋。大聖的揣測不是徒勞的思考，這最初的揣測是略說和廣說兩種回答的基礎，所以彌勒思考祥瑞來設定疑問，文殊依附疑問來揣測，因此內心揣測過去佛正前方的六種祥瑞，揣測現在佛祥瑞后的三週，所以略說和廣說時才顯示內心的揣測，這就是一部經的骨架和綱目。最初的部分分為三部分，先對應五種祥瑞；其次是「欲說」以下，一一解釋，全部使其表示正確；第三是「如是」以下，總結顯示有無。只因爲解釋中用祥瑞來表示應當，所以論述八句都說「欲」字。解釋中第一句回答說法祥瑞，說明過去宣說《無量義經》（《無量義經》的含義是進入實相的跡門）表示想要進入實相，兩個時期的《無量義經》的含義既然沒有不同，驗證得知今天出生之後，收入有什麼疑問呢？法的偉大難道能超過這個嗎？第二句回答雨華祥瑞，揣測過去雨華時已經表示應當宣說圓因四位，所以是四而不是果，揣測今天的天華而四次降雨，瞭解當時會歸於一個原因，一個原因必定以四位作為所憑藉的階梯，四次降雨用義、天作為能夠表示的。
【English Translation】 English version:
The analogy of explaining the principle is like this. Now, I will explain it based on the five sentences of general and specific. However, it is acceptable to place the general introduction at the beginning, but because it relies on differences and has nothing to do with the distant root, the traces of Manjushri's (文殊) [Manjushri Bodhisattva] answer are still being speculated. Only the brief and extensive explanations ultimately answer the purpose of the question. How can one casually reveal the distant root? If the five sentences are explained as revealing the root, then both the brief and extensive explanations must know the distant. The horizontal view in the light should inspire the near traces. The horizontal view in the light still conceals what should be the same. It is only through the rising of the stupa (塔) [stupa, a dome-shaped structure erected as a Buddhist shrine] that secretly indicates entering reality. How can one see the distant accomplishment here, as well as the emergence of the stupa and the division of bodies? Since speculation has nothing to do with the distant root, the brief and extensive explanations only discuss the near traces. 'Since the explanation is empty' and so on, since the explanation of revealing the distant is empty, the explanation of opening the three (開三) [opening the three vehicles to the one vehicle] is also wrong. Opening the three should only be general and specific as it is now, and there is no need to use it to correspond to the two texts of extensive and brief explanations. If not, it is just in vain to call it expedient and real.
In the formal explanation, first directly state the main idea, then the formal explanation, and third, 'horizontal and vertical below' concludes the meaning. In the formal explanation, first explain, then conclude the speculation. The initial text is divided into two parts, first corresponding to the five auspicious signs, and second, explaining them separately. The Great Sage's (大聖) [referring to the Buddha] speculation is not a futile thought. This initial speculation is the basis for the two answers of brief and extensive explanations. Therefore, Maitreya (彌勒) [Maitreya Bodhisattva] contemplates the auspicious signs to raise doubts, and Manjushri attaches to the doubts to speculate. Therefore, internally contemplate the six auspicious signs of the past Buddha in front, and speculate on the three weeks after the auspicious signs of the present Buddha. Therefore, the brief and extensive explanations reveal the internal speculation at that time. This is the framework and outline of a sutra. The initial part is divided into three parts, first corresponding to the five auspicious signs; second, 'desiring to speak' below, explain them one by one, making them all express correctly; third, 'thus' below, conclude and show existence and non-existence. Only because the explanation uses auspicious signs to represent what should be, all eight sentences in the discussion say 'desire'. The first sentence in the explanation answers the auspicious sign of preaching the Dharma, clarifying that the past preaching of the Infinite Meaning Sutra (無量義經) [Sutra of Immeasurable Meanings] (the meaning of the Infinite Meaning Sutra is the trace gate entering reality) indicates the desire to enter reality. Since the meaning of the Infinite Meaning Sutra in the two periods is not different, verifying and knowing that after today's birth, what doubt is there in receiving it? Can the greatness of the Dharma exceed this? The second sentence answers the auspicious sign of raining flowers, speculating that the past raining of flowers already indicated that the four positions of the perfect cause should be preached, so it is four and not the result. Speculating on today's heavenly flowers and the four rains, understanding that at that time it will converge to one cause. One cause must take the four positions as the ladder to rely on. The four rains use meaning and heaven as what can express.
第三句答眾喜瑞者，忖今同昔眾見瑞喜，冥表必行行依理教，故喜心內動圓障冥壞，改昔權人成今妙眾，人必稟教行理咸然。第四句答地動瑞者，忖今同昔見地動時，已表當破六番無明，故普佛世界六種震動，動雖形聲二別，且以大鼓忖之，故知誡兵必破邊強之大賊，地動則除中理之無明，故二乘昔來都無斯理，序中冥利時眾未知。第五句答放光瑞者，忖今同昔睹光已表開顯道同，故以一光俱照彼此，此表釋迦彼表四佛，故知跡門不得同本。
問：
大法、法義二句何殊？
答：
大法表此土開顯，法義表彼此道同，此照于彼、彼同於此，故云「演」也。並一代所無，信答問有在。
言「兼具」者，驗知四瑞在定，定不可無，闕此至略耳者。略謂極略，一往略曾似如略于惟忖，義則不然，以略曾中既有過去諸佛之言，但是望廣名為略耳，非望惟忖。是故惟忖但忖量過現，無曾見之言，故更略也。故此略言有其二意：一者言略，無曾見故：二者闕略，闕入定故。
次別解中復為總別。總者，以下四句皆是大法，故知下四為成初句。所言別者，即以雨等別彼大法，令入住等對四位故，故名為別。即以光宅三喻而從今法，故釋五句並托喻從法，先以華瑞舉于橫別以示豎總，以初句中義
【現代漢語翻譯】 現代漢語譯本：第三句回答『眾喜瑞』（眾人歡喜的祥瑞）的人，揣測現在和過去一樣，眾人見到祥瑞而歡喜，暗中表明必定遵照依循道理的教誨，所以歡喜之心在內心涌動，圓滿的障礙在暗中壞滅，改變了過去權宜之人，成就了現在微妙的眾人，人們必定秉承教誨，依循道理，全都如此。第四句回答『地動瑞』（大地震動的祥瑞）的人，揣測現在和過去一樣，見到大地震動之時，已經表明應當破除六番無明，所以普佛世界發生六種震動，震動雖然在形和聲上有所區別，姑且用大鼓來揣測它，所以知道告誡士兵必定能攻破邊境強大的盜賊，大地震動就能去除心中道理的無明，所以二乘（聲聞乘和緣覺乘）過去以來都沒有這種道理，序文中的暗中利益，當時的眾人並不知道。第五句回答『放光瑞』（放射光芒的祥瑞）的人，揣測現在和過去一樣，看到光芒已經表明開顯的道路相同，所以用一道光芒共同照耀彼此，這表明釋迦牟尼佛，那表明十方諸佛，所以知道跡門（佛陀為度化眾生而示現的應化之身）不能等同於本門（佛陀真實本來的面目）。 問：『大法』、『法義』這兩句有什麼區別？ 答：『大法』表明此土（娑婆世界）開顯，『法義』表明彼此（佛與眾生）道路相同，此土照耀于彼土，彼土等同於此土，所以說是『演』。並且是一代（佛陀一生）所沒有的，相信問答有所存在。 說到『兼具』，驗證得知四瑞都在禪定之中，禪定不可缺少，缺少這個就到了最簡略的地步。簡略是指極其簡略，乍一看簡略好像只是忖量，義理卻不是這樣，因為簡略之中既有過去諸佛之言，只是相對於廣而言才稱為簡略，不是相對於忖量。所以忖量只是忖量過去和現在，沒有曾見之言，所以更加簡略。因此這個簡略之言有兩個意思：一是言語簡略，沒有曾見；二是闕漏簡略，闕漏入定。 其次在別解中又分為總和別。總的來說，以下四句都是大法，所以知道下面四句是爲了成就第一句。所說的別，就是用雨等來區別于彼大法，使入住等對應於四位，所以稱為別。就是用光宅寺的三種比喻而從順於現在的法，所以解釋五句都依託比喻而從順於法，先用華瑞舉出橫向的區別來顯示縱向的總體，用第一句中的義理
【English Translation】 English version: The third sentence answers about the 『Auspicious Omen of Joyful Assembly』 (the auspicious omen of the assembly rejoicing). It surmises that now, as in the past, the assembly sees the auspicious omen and rejoices, secretly indicating that they will surely follow the teachings that accord with reason. Therefore, the heart of joy surges within, and the perfect obstacles are secretly destroyed. It transforms the expedient people of the past into the wonderful assembly of the present. People will surely receive the teachings, follow reason, and all will be thus. The fourth sentence answers about the 『Auspicious Omen of Earth Tremor』 (the auspicious omen of the earth shaking). It surmises that now, as in the past, when the earth trembles, it already indicates that the sixfold ignorance should be broken. Therefore, the entire Buddha world experiences six kinds of tremors. Although the tremors differ in form and sound, let us surmise it with a large drum. Therefore, we know that admonishing the soldiers will surely break the great thieves at the border. The earth tremor will remove the ignorance of the middle path. Therefore, the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have never had this principle in the past. The hidden benefit in the introduction was unknown to the assembly at that time. Question: What is the difference between the two phrases 『Great Dharma』 and 『Dharma Meaning』? Answer: 『Great Dharma』 indicates the revelation in this land (Sahā world), and 『Dharma Meaning』 indicates that the paths of both (Buddha and sentient beings) are the same. This land illuminates that land, and that land is the same as this land, so it is called 『expounding』. Moreover, it is something that has never existed in a lifetime (of the Buddha). Believe that the questions and answers have a purpose. Speaking of 『possessing both』, it verifies that the Four Auspicious Omens are all in Samādhi (concentration), and Samādhi is indispensable. Lacking this reaches the most concise point. Concise means extremely concise. At first glance, concise seems to be only surmising, but the meaning is not like that, because within concise there are already words of past Buddhas, but it is called concise relative to broadness, not relative to surmising. Therefore, surmising only surmises the past and present, without words of having seen, so it is even more concise. Therefore, this concise word has two meanings: first, the words are concise, without having seen; second, it is deficiently concise, deficient in entering Samādhi. Next, in the separate explanation, it is again divided into general and specific. Generally speaking, the following four sentences are all Great Dharma, so we know that the following four sentences are to accomplish the first sentence. What is called specific is that rain and so on are used to distinguish it from that Great Dharma, so that dwelling and so on correspond to the four positions, so it is called specific. That is, using the three metaphors of Guangzhai Temple and following the present Dharma, so explaining the five sentences all relies on metaphors and follows the Dharma, first using the auspicious omen of flowers to raise the horizontal difference to show the vertical totality, using the meaning in the first sentence.
含四位故也。故次以雨等以離前總，出四句故。「準此」下四當位自具從始至末，文中且從對豎以說，故以雨華用表四位，如吹法䗍通表改於四位，而別在於十行，擊鼓亦通表四番破惑，而別在十向，演說既通云橫廣豎深，豎深即如位位豎入，遍通諸位而別在十地。故初雨雨乃至法義一一遍於跡門廣說，但于眾生得益不同，須從豎釋束橫從豎，故入住者且名法雨，乃至入地且名法義，是故跡門通名雨雨乃至法義，故下廣釋句句皆云「為令眾生」，所入又有超次不同，今且從次並言「今之與昔」等也。如初明雨雨但表入住，即不云今昔。從信入住何所論改？非不改信，非改真位不得改名，故始入住不須云改。故知二乘鈍根菩薩昔法華前未破無明，今初入住但得名開，是故略開。利根深益在第二句，故第二句容有昔時利鈍菩薩及二乘人，先密入住並於今經始入住者，並進入行俱名改號，若顯若密至今不同。三四兩句準第二句，故知改名亦通於后，誡兵亦然。證位雖爾，亦有今昔聞經薄益入品入信，略如嚮明當機結緣，具如《玄》文利益妙說，故知爾前亦可義通開等四名。橫闊豎深者，前之三句非不深廣，今至地位最得其名。次「惟昔」下總結。「橫豎釋竟」者，若總別相對，以總為橫、以別為豎。若於別釋，初句雙顯橫豎
【現代漢語翻譯】 現代漢語譯本： 包含四種位次的原因。所以接著用雨等來區分前面的總說，從而引出四句的含義。「準此」以下四句，每一句都各自具備從開始到結束的含義，文中且從對豎（縱向）的角度來說明，所以用雨華來表示四種位次，如同吹法螺普遍表示改變於四種位次，而區別在於十行，擊鼓也普遍表示四番破除迷惑，而區別在於十向，演說既普遍又包含橫向的廣闊和縱向的深入，縱向的深入就像位位豎入，普遍貫通各個位次而區別在於十地。所以最初的雨雨乃至法義，都一一普遍地在跡門中廣為宣說，只是對於眾生獲得的利益不同，必須從縱向的解釋來統攝橫向的理解，所以入住的人暫且名為法雨，乃至入地的人暫且名為法義，因此跡門普遍地稱為雨雨乃至法義，所以在下面廣泛解釋每一句都說「爲了使眾生」，所進入的位次又有超越次第的不同，現在且按照次第並說「今之與昔」等等。例如最初說明雨雨只是表示入住，就不說今昔。從信位入住，有什麼可以論及改變的呢？不是不改變信位，而是不改變真位就不能改變名稱，所以開始入住不需要說改變。所以知道二乘鈍根菩薩在《法華經》之前沒有破除無明，現在初次入住只能稱為開，所以是略開。利根深益在第二句，所以第二句容許有昔時利鈍的菩薩以及二乘人，先前秘密入住以及在今經中開始入住的人，一同進入修行都稱為改變名號，無論是顯是密，至今不同。第三句和第四句參照第二句，所以知道改變名號也貫通於後面，誡兵也是這樣。證位雖然如此，也有今昔聞經薄益入品入信，簡略如前面所說當機結緣，詳細如《玄》文利益妙說，所以知道《法華經》之前也可以義理上貫通開等四種名稱。橫闊豎深，前面的三句並非不深廣，現在到了地位才最能得到這個名稱。接下來「惟昔」以下是總結。「橫豎釋竟」是指，如果總別相對，以總為橫，以別為豎。如果對於別釋，第一句同時顯示橫豎。
【English Translation】 English version: It includes the reason for the four positions. Therefore, it continues with 'rain' etc. to distinguish the previous general statement, thereby leading to the meaning of the four phrases. The four phrases below 'according to this' each possess their own meaning from beginning to end. The text explains from the perspective of vertical (longitudinal) alignment, so rain of flowers is used to represent the four positions, just as blowing the Dharma conch universally represents changes in the four positions, but the difference lies in the Ten Practices; striking the drum also universally represents the fourfold breaking of delusion, but the difference lies in the Ten Directions; expounding the Dharma is both universal and includes horizontal breadth and vertical depth. Vertical depth is like entering each position vertically, universally penetrating each position, but the difference lies in the Ten Grounds (Bhumi). Therefore, the initial rain and so on, up to the meaning of the Dharma, are all universally and extensively expounded in the Trace Gate (Sakyamuni's teachings), but the benefits obtained by sentient beings differ. It is necessary to integrate horizontal understanding through vertical interpretation, so those who enter and abide are temporarily called 'rain of Dharma', and those who enter the ground are temporarily called 'meaning of Dharma'. Therefore, the Trace Gate is universally called 'rain of rain' and so on, up to 'meaning of Dharma'. Therefore, the extensive explanation below says in each phrase 'in order to cause sentient beings', and the positions entered have differences in surpassing the order. Now, let's follow the order and say 'the present and the past' and so on. For example, the initial explanation of 'rain of rain' only indicates entering and abiding, and does not mention the present and the past. From the stage of faith entering and abiding, what can be discussed about change? It is not that the stage of faith is not changed, but the name cannot be changed without changing the true position, so there is no need to say change when initially entering and abiding. Therefore, it is known that the dull-rooted Bodhisattvas of the Two Vehicles did not break ignorance before the Lotus Sutra, and now the initial entering and abiding can only be called 'opening', so it is a brief opening. The sharp-rooted deep benefit is in the second phrase, so the second phrase may include sharp and dull Bodhisattvas of the past and people of the Two Vehicles, those who secretly entered and abided earlier and those who began to enter and abide in this sutra, all entering practice are called changing names, whether manifest or secret, it is different until now. The third and fourth phrases refer to the second phrase, so it is known that changing names also extends to the later stages, and the warning of soldiers is also the same. Although the attainment of position is like this, there are also those who hear the sutra with little benefit, enter the chapter, and enter faith in the present and the past, briefly as mentioned earlier about connecting with the opportune and forming karmic connections, detailed as the Profound text's wonderful explanation of benefits, so it is known that before the Lotus Sutra, the four names such as 'opening' can also be understood in terms of principle. Horizontal breadth and vertical depth, the previous three phrases are not without depth and breadth, but now reaching the ground is when this name is most obtained. Next, 'only in the past' below is the conclusion. 'Horizontal and vertical explanation is finished' means that if general and specific are relatively compared, the general is horizontal and the specific is vertical. If for specific explanation, the first phrase simultaneously shows horizontal and vertical.
二釋，下之三句文正明豎，位位兼橫。涉法師云：「論釋此文略無奇功，難可具依。」是故今文亦不全用。
《經》「善男子」者，涉法師云：「離五不男」，豈法華中眾但離不男，才堪為受聲聞無作，一緣之中少分而已。今言此名大小通共，至今應云開七方便為善，堪聞獨妙名男，男子即丈夫，具如《大經》。《大經》仍含三教佛性，具如《玄》文所引云，須陀洹人佛性如凈乳等，豈小教中有佛性耶？故知《大經》于《法華》之後，開方便教遍立佛性之名，名通義別，故男子之稱通在五時，諸教義別。次釋略曾，初言「小分明」者，且從言說階漸而言，意則不然，向云惟忖還忖廣略，故知略曾更述惟忖，答中但略舉光瑞，光照他方義當他土。總而言之，並答此土，況他土之文元為成此，故知惟忖且此、略曾且彼，所以分于彼此者，以惟忖中有今佛之言，略曾中有過去之語，以今表此、以過表彼。
若爾廣曾亦置過去之言，何以雙表？
答：
廣中具述三同，可以三同顯此；復有過去之語，而以過去表他。
若爾，判答之中無過去語，何以雙判？
答：
今見此瑞與本無異，本表過也。今日如來，即顯此也。雙述過現故表雙判。
言「曾見」者，即是見廣，但言中
【現代漢語翻譯】 現代漢語譯本： 二釋，下面的三句經文正是明白地闡述了豎窮三際，位位兼顧橫遍十方。涉法師說：『解釋這段經文沒有什麼特別的功用，難以完全依據。』因此，現在的解釋也不完全採用他的說法。 《經》中『善男子』，涉法師解釋為『遠離五種不男之人』，難道《法華經》中的聽眾僅僅是遠離了不男之人，才能夠接受聲聞的無作四諦教法嗎？這只是一緣之中的少部分而已。現在說這個名稱大小乘通用，至今應該說開啟七方便之門為善，堪能聽聞獨妙之法才可稱為男子，男子就是大丈夫，具體內容如《大涅槃經》所說。《大涅槃經》仍然包含三教佛性，具體內容如《玄義》所引用所說，須陀洹人的佛性如清凈的乳汁等，難道小乘教法中也有佛性嗎？所以知道《大涅槃經》在《法華經》之後，開啟方便教法，普遍設立佛性的名稱，名稱相同而意義不同，所以男子的稱呼在五時中通用，各教的意義有所區別。接下來解釋『略曾』，最初說『小分明』，只是從言說的階梯漸進而言，實際意思並非如此，之前說唯忖還忖廣略，所以知道略曾是更進一步地陳述唯忖，回答中只是簡略地舉出光瑞，光照他方，意義在於他方國土。總而言之，是同時回答此土和他方，況且他方國土的經文原本是爲了成就此土，所以知道唯忖側重於此土，略曾側重於彼土，之所以區分彼此，是因為唯忖中有今佛之言，略曾中有過去之語，用現在表示此土，用過去表示彼土。 如果這樣，廣曾也放置了過去之言，為什麼能同時表示此土和他方？ 回答： 廣曾中詳細敘述了三同，可以用三同來顯示此土；又有過去之語，而用過去來表示他方。 如果這樣，判答之中沒有過去之語，為什麼能同時判別此土和他方？ 回答： 現在見到此瑞與過去沒有差異，過去表示過去。今日如來，就顯示了此土。同時敘述過去和現在，所以表示同時判別。 說到『曾見』，就是指見到廣瑞，只是言語中...
【English Translation】 English version: Second explanation, the following three sentences of the scripture clearly explain the vertical dimension, encompassing the past, present, and future, and the horizontal dimension, encompassing all directions. Dharma Master She said, 'The explanation of this passage has no special merit and is difficult to rely on completely.' Therefore, the current explanation does not fully adopt his view. In the 'Sutra', 'Good men', Dharma Master She explains as 'those who are free from the five types of eunuchs'. Could it be that the audience in the 'Lotus Sutra' are only those who are free from being eunuchs, and are therefore qualified to receive the teaching of the Four Noble Truths of the Shravakas? This is only a small part of a single condition. Now it is said that this name is common to both Mahayana and Hinayana. To this day, it should be said that opening the door of the seven expedient means is good, and those who are capable of hearing the uniquely wonderful Dharma can be called men. A man is a great man, as described in the 'Nirvana Sutra'. The 'Nirvana Sutra' still contains the Buddha-nature of the three teachings, as quoted in the 'Profound Meaning', the Buddha-nature of a Stream-enterer is like pure milk, etc. Could it be that there is Buddha-nature in the Hinayana teachings? Therefore, it is known that the 'Nirvana Sutra', after the 'Lotus Sutra', opens the expedient teachings and universally establishes the name of Buddha-nature. The name is the same but the meaning is different, so the term 'man' is common in the five periods, but the meanings of the various teachings are different. Next, explain 'briefly seen'. The initial statement 'small part is clear' is only from the gradual progression of speech, but the actual meaning is not so. Previously, it was said that 'only conjecture, still conjecture, broad and brief', so it is known that 'briefly seen' is a further statement of 'only conjecture'. The answer only briefly mentions the auspicious light, which illuminates other lands, meaning other lands. In summary, it answers both this land and other lands. Moreover, the text of other lands was originally to accomplish this land, so it is known that 'only conjecture' emphasizes this land, and 'briefly seen' emphasizes that land. The reason for distinguishing between this and that is that 'only conjecture' contains the words of the present Buddha, and 'briefly seen' contains the words of the past. The present represents this land, and the past represents that land. If so, 'broadly seen' also contains words of the past, why can it simultaneously represent this land and other lands? Answer: 'Broadly seen' describes the three similarities in detail, which can be used to show this land; and there are words of the past, which are used to represent other lands. If so, there are no words of the past in the judgment and answer, why can it simultaneously distinguish between this land and other lands? Answer: Now seeing this auspicious sign is no different from the past, the past represents the past. The Tathagata today reveals this land. Simultaneously describing the past and present therefore represents simultaneous judgment. Speaking of 'having seen', it refers to seeing the broad auspicious sign, but in words...
癢序略廣漸增，為答之方賓主儀耳。「欲令」等者，欲令之言譚教意也。「聞」即聞慧，「知」即思慧，即開顯之聞思，故云「難信」。既有二慧必入修慧，豈佛說法獨令唯二，但以知釋修未可全當，故但云思。「亦信法」者，即圓二行，聞即信行，如〈隨喜〉、〈法師品〉等，知即法行如〈安樂行〉等，豈二行者全無修慧？如三週授記及本門功德等，並一往分別耳。乃至云「若聞是經思惟修習」等，故經文中其例不少，以一部文凡論入法不出二行故也。二慧二行得入諸位，故欲令之言意通初后。云「收無量以歸一」者，指說大法意也，義當於總。次云「改三乘」者，指法䗍十行。次云「六番」指擊鼓十向。次云「諸佛」等，指演義十地。次云「開」等卻指法雨十住。故知略曾還述惟忖，瑞表所為故云欲令。「一切世間」等者，若不通指諸位並開佛知見，豈得云一切等耶？如下文云：一切世間多怨難信，難信之珠四十餘年方乃信解。
次廣曾者，還廣上二。言「橫豎」者，彼此相望為橫，今昔相望為豎。「通號」者，應身皆具十，故名為通。法身望應亦得義立，吾今此身即是法身，故知應號即法號也。然釋法號須從法立，具如《止觀》第二記。又諸經中或時通列三號，即十中初三。故《凈名》云：「若我分別此
三句義，窮劫不盡」，準三望七亦應可知。應號無盡，況法身耶？別號不定，如《楞伽經》「佛告大慧：我於此娑婆有三僧祇百千名號。」亦如《華嚴》此四天下十千名號，十方各一世界各十千名號，乃至十方盡虛空界種種不同。此佛既然，諸佛皆爾；佛號既然，佛身說法亦復如是。十號功德，如《育王經》香口比丘(云云)。
若爾，今之一佛尚名字不同，何以言今名與他同耶？又釋別名作定慧自他釋者，何佛無此自他定慧，獨云燈明與釋迦同？
答：
應佛得名隨緣各別，其義縱具不及燈明，如《楞嚴》中堅意問壽，佛令往東方過三萬二千佛土，有佛名照明莊嚴自在王。堅意往問竟，白佛已，阿難云：如我解佛所說，彼佛是釋迦異名。故照明之言正與日月燈明義同。涉法師云：「日破暗、月作明，日成熱、月清涼，日開眾華合青華、月合衆華開青華，燈於密室能破暗，如彼智慧破惑。」然全無合喻，況復亦無三同之見。依今合之，方在今教，方可依前定慧自他，故云隨緣稱別，義則不殊。
次說法同中即五時同也。如《華嚴．四諦品》云：「文殊告諸菩薩，四聖諦此娑婆及十方世界，一一各有四百萬億十千名號。」《大集》亦爾。故知諸大四經多為辨異，唯有今經特為顯同，非但今佛與
【現代漢語翻譯】 現代漢語譯本： 『三句義，窮劫不盡』，那麼類推『準三望七』也應該可以知道。佛號應是無盡的，更何況是法身呢？佛的別號是不定的，例如《楞伽經》中，佛告訴大慧：『我在這娑婆世界有三僧祇百千個名號。』又如《華嚴經》所說，此四天下有十千個名號，十方各個世界各有十千個名號，乃至十方充滿虛空界，種種名號都不同。既然一位佛如此，那麼諸佛都是如此；佛號既然如此，佛身說法也同樣如此。十號的功德，如《育王經》中香口比丘（此處省略具體內容）。 如果這樣，現在的一尊佛尚且名字不同，為什麼說現在的名號與其他的佛相同呢？又解釋別名，說是定慧自他解釋的人，哪尊佛沒有這種自他定慧，唯獨說燈明佛與釋迦牟尼佛相同？ 回答： 應化佛得名隨著因緣各有差別，其意義縱然具備，也不及燈明佛。例如《楞嚴經》中，堅意菩薩問壽命，佛讓他往東方，經過三萬二千個佛土，有佛名為照明莊嚴自在王。堅意菩薩前往詢問完畢，稟告佛陀后，阿難說：『依我理解佛所說，那位佛是釋迦牟尼佛的異名。』所以『照明』的說法，正與日月燈明的意義相同。涉法師說：『日破暗、月作明，日成熱、月清涼，日開眾華合青華、月合衆華開青華，燈在密室能破暗，如同智慧破除迷惑。』然而完全沒有契合的比喻，更何況也沒有三同的見解。依照現在來契合，才符合現在的教義，才可以依照前面的定慧自他來解釋，所以說隨著因緣稱呼不同，意義則沒有差別。 其次，說法相同，指的是五時說法相同。如《華嚴經·四諦品》說：『文殊菩薩告訴諸位菩薩，四聖諦在這個娑婆世界以及十方世界，每一個世界各有四百萬億十千個名號。』《大集經》也是如此。所以知道諸大四經大多是爲了辨別差異，只有現在的這部經特別爲了顯示相同，不僅僅是現在的佛與...
【English Translation】 English version: 『The meaning of the three sentences is inexhaustible throughout endless kalpas (aeons).』 Then, by analogy, the 『quasi-three and looking to seven』 should also be knowable. The Buddha's names should be endless, let alone the Dharmakaya (Dharma body)? The Buddha's other names are not fixed, as in the Laṅkāvatāra Sūtra, 『The Buddha told Mahamati (Great Wisdom): I have three asamkhya (incalculable) hundreds of thousands of names in this Saha world (world of suffering).』 Also, as the Avataṃsaka Sūtra says, this Jambudvipa (the continent where we live) has ten thousand names, and each of the worlds in the ten directions has ten thousand names, and even the ten directions filling the empty space have various different names. Since one Buddha is like this, all Buddhas are like this; since the Buddha's names are like this, the Buddha's body and Dharma-teaching are also like this. The merits of the ten titles, as in the Aśokarāja Sūtra, the fragrant-mouthed Bhikshu (monk) (details omitted). If so, even one Buddha now has different names, why say that the current name is the same as others? Also, those who explain the other names as self-other definitions and wisdom, which Buddha does not have this self-other definition and wisdom, and only say that Dīpaṃkara (Light Maker) Buddha is the same as Śākyamuni (Sage of the Śākya clan) Buddha? Answer: The manifested Buddha's names are different according to conditions, and their meanings, even if complete, are not as good as Dīpaṃkara Buddha. For example, in the Śūraṅgama Sūtra, Dṛḍhamati (Firm Intention) Bodhisattva asked about lifespan, and the Buddha told him to go east, passing through thirty-two thousand Buddha lands, where there is a Buddha named Illuminating Adornment Sovereign King. After Dṛḍhamati Bodhisattva went and asked, he reported to the Buddha, and Ānanda (bliss) said: 『According to my understanding of what the Buddha said, that Buddha is another name for Śākyamuni Buddha.』 Therefore, the term 『Illuminating』 has the same meaning as Sun-Moon-Lamp-Light. Dharma Master She said: 『The sun breaks darkness, the moon creates light, the sun becomes hot, the moon is cool, the sun opens the multitude of flowers and joins the blue lotus, the moon joins the multitude of flowers and opens the blue lotus, the lamp can break darkness in a secret room, like wisdom breaking delusion.』 However, there is no matching analogy at all, let alone the view of the three similarities. According to the present matching, it is in the present teaching, and it can be explained according to the previous self-other definition and wisdom, so it is said that the names are different according to conditions, but the meaning is not different. Secondly, the sameness of Dharma-teaching refers to the sameness of the five periods of teaching. As the Avataṃsaka Sūtra, Four Noble Truths Chapter says: 『Mañjuśrī (Gentle Glory) Bodhisattva told the Bodhisattvas, the Four Noble Truths in this Saha world and the worlds of the ten directions, each world has four million billion ten thousand names.』 The Mahāsaṃnipāta Sūtra is also like this. Therefore, it is known that the major four sutras are mostly for distinguishing differences, only this present sutra is especially for showing sameness, not only the present Buddha and...
他佛法同，亦乃己他皆入一味。故下文云「因緣譬喻皆至種智」，是故諸經不出異意。
「大乘七善」者，既云通大小乘，《論》中又以聞思修三而為三時，《成論》又以少年中年老年所說為三，不同今人，今人老者所說非善。又亦以三乘為三，故云通也。今文以三段為三，其言仍通、其義則別；時節既爾，餘六準知。今經應云圓乘七善。「八音」者：一極好，二柔軟，三和適，四尊慧，五不女，六不誤，七深遠，八不竭。諸教悉有，從所宣異，判教不同，從所依異判佛差別，來至今教理無二途。「界內外」等者，別圓兩教攝彼二處，總名滿字故名圓滿。「師云」者，指南嶽也。「又初」去重出異解。「金光明」者，如《金光明最勝王經》第四云：「此經希有難量，初中后善，其義究竟」，雖不云其語巧妙等，以余文例可以意知，部雖方等，義圓極故可以證今。「前心」者謂住前。「中心」者謂登住。「後心」者即妙覺。理猶未顯名不思議，分證定慧名為「莊嚴」，惑究竟盡名為「不壞」。此三如來，凡有所說皆同一善。初心尚云不可思議，況復中后所說皆善，是故亦與說法同中時節同也，故但立三時，余皆善也。有人云：「初句總，六句別，故離七為十。初離三故四義深，五語巧，六無雜，七具足，八清凈，
【現代漢語翻譯】 現代漢語譯本：他的佛法是相同的，都是將自己和他人融入一體。所以下文說『因緣譬喻都達到種智（Buddha-gnana，佛的智慧）』，因此各部經典所表達的意義沒有不同。 『大乘七善』，既然說是通於大乘和小乘，《瑜伽師地論》中又以聞、思、修三者作為三個時期，《成實論》又以少年、中年、老年所說作為三個時期，這和現在的人不同，現在的人認為老年人所說的不一定是好的。又以三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）為三，所以說是通用的。現在經文以三段為三，它的說法仍然是通用的，但意義則有所區別；時節既然如此，其餘六種善也依此類推。現在的經文應該說是圓乘七善。『八音』：一是極其美好，二是柔和，三是和諧適宜，四是尊重智慧，五是不像女人的聲音，六是不含錯誤，七是深奧，八是不會窮盡。各種教派都有這些特點，根據所宣講的內容不同，判斷教派也不同；根據所依據的對象不同，判斷佛的差別也不同，直到現在的教義，道理上沒有兩種不同的途徑。『界內外』等，別教和圓教都包含這兩個地方，總稱為滿字，所以稱為圓滿。『師云』，指的是南嶽（慧思禪師）。『又初』是重複出現不同的解釋。『金光明』，如《金光明最勝王經》第四卷說：『這部經稀有難得，難以衡量，開始、中間、結尾都是好的，它的意義是究竟的』，雖然沒有說它的語言巧妙等，但根據其他經文的例子可以推測得知，這部經雖然屬於方等部，但意義圓滿至極，所以可以用來證明現在的經文。『前心』指的是住在初住位，『中心』指的是登上住位，『後心』指的是妙覺。道理還沒有完全顯現，所以稱為不可思議，部分地證得定慧，稱為『莊嚴』，迷惑徹底斷盡，稱為『不壞』。這三種如來，凡是所說的都是同一的善。初心尚且說是不可思議，更何況中間和後面所說的都是好的，所以也和說法的時間相同，因此只設立三個時期，其餘都是善的。有人說：『第一句是總說，六句是分別說，所以離開七種善而成為十種。第一句離開三種善，所以四種意義深刻，五種語言巧妙，六種沒有雜染，七種具足，八種清凈。』 English version: His Buddha-dharma is the same, which is to integrate oneself and others into one. Therefore, the following text says, 'Causes, conditions, metaphors all reach the Buddha-gnana (Buddha-wisdom)', therefore, the meanings expressed in various scriptures are not different. The 'Seven Excellences of Mahayana', since it is said to be common to both Mahayana and Hinayana, the Yogacarabhumi-sastra also uses hearing, thinking, and cultivating as three periods, and the Tattvasiddhi-sastra also uses what is said in youth, middle age, and old age as three periods, which is different from people today, who think that what old people say is not necessarily good. Also, the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are taken as three, so it is said to be common. The current text takes three sections as three, its statement is still common, but the meaning is different; since the time is like this, the other six excellences can be inferred by analogy. The current text should be called the Seven Excellences of the Perfect Vehicle. The 'Eight Sounds': first, extremely good; second, soft; third, harmonious and appropriate; fourth, respecting wisdom; fifth, not like a woman's voice; sixth, without errors; seventh, profound; eighth, inexhaustible. All sects have these characteristics, and according to the content of what is preached, the judgment of sects is also different; according to the object on which they are based, the judgment of the differences of Buddhas is also different, until the current teachings, there are no two different paths in principle. 'Within and outside the realm', etc., the Separate Teaching and the Perfect Teaching both include these two places, collectively called the full character, so it is called perfect. 'The teacher said' refers to Nanyue (Hui Si Chan Master). 'Also the first' is a repeated different explanation. 'Golden Light', such as the fourth volume of the Suvarnaprabhasa Sutra says: 'This sutra is rare and difficult to measure, the beginning, middle, and end are all good, its meaning is ultimate', although it does not say that its language is skillful, etc., but according to the examples of other scriptures, it can be inferred that this sutra belongs to the Vaipulya section, but its meaning is perfect, so it can be used to prove the current text. 'The previous mind' refers to living in the initial dwelling position, 'the central mind' refers to ascending to the dwelling position, 'the later mind' refers to the wonderful enlightenment. The principle has not yet been fully revealed, so it is called inconceivable, partially attaining samadhi and wisdom is called 'adornment', and completely exhausting delusion is called 'indestructible'. These three Tathagatas, whatever they say is the same good. The initial mind is still said to be inconceivable, let alone the middle and later ones are all good, so it is also the same as the time of speaking, so only three periods are established, and the rest are all good. Some people say: 'The first sentence is a general statement, and the six sentences are separate statements, so leaving the seven excellences becomes ten. The first sentence leaves the three excellences, so the four meanings are profound, the five languages are skillful, the six are without impurities, the seven are complete, and the eight are pure.'
【English Translation】 His Buddha-dharma is the same, which is to integrate oneself and others into one. Therefore, the following text says, 'Causes, conditions, metaphors all reach the Buddha-gnana (Buddha-wisdom)', therefore, the meanings expressed in various scriptures are not different. The 'Seven Excellences of Mahayana', since it is said to be common to both Mahayana and Hinayana, the Yogacarabhumi-sastra also uses hearing, thinking, and cultivating as three periods, and the Tattvasiddhi-sastra also uses what is said in youth, middle age, and old age as three periods, which is different from people today, who think that what old people say is not necessarily good. Also, the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana) are taken as three, so it is said to be common. The current text takes three sections as three, its statement is still common, but the meaning is different; since the time is like this, the other six excellences can be inferred by analogy. The current text should be called the Seven Excellences of the Perfect Vehicle. The 'Eight Sounds': first, extremely good; second, soft; third, harmonious and appropriate; fourth, respecting wisdom; fifth, not like a woman's voice; sixth, without errors; seventh, profound; eighth, inexhaustible. All sects have these characteristics, and according to the content of what is preached, the judgment of sects is also different; according to the object on which they are based, the judgment of the differences of Buddhas is also different, until the current teachings, there are no two different paths in principle. 'Within and outside the realm', etc., the Separate Teaching and the Perfect Teaching both include these two places, collectively called the full character, so it is called perfect. 'The teacher said' refers to Nanyue (Hui Si Chan Master). 'Also the first' is a repeated different explanation. 'Golden Light', such as the fourth volume of the Suvarnaprabhasa Sutra says: 'This sutra is rare and difficult to measure, the beginning, middle, and end are all good, its meaning is ultimate', although it does not say that its language is skillful, etc., but according to the examples of other scriptures, it can be inferred that this sutra belongs to the Vaipulya section, but its meaning is perfect, so it can be used to prove the current text. 'The previous mind' refers to living in the initial dwelling position, 'the central mind' refers to ascending to the dwelling position, 'the later mind' refers to the wonderful enlightenment. The principle has not yet been fully revealed, so it is called inconceivable, partially attaining samadhi and wisdom is called 'adornment', and completely exhausting delusion is called 'indestructible'. These three Tathagatas, whatever they say is the same good. The initial mind is still said to be inconceivable, let alone the middle and later ones are all good, so it is also the same as the time of speaking, so only three periods are established, and the rest are all good.
九鮮白，十梵行。須為分其大小。」漸中不明方等般若者，但以六波羅蜜擬之，但是文略。既云答上種種修行，應具如上，頓漸既同橫豎不別，故知因光橫見，非但生彌勒問異之疑端，亦為文殊答同之先兆。又非但二聖問答之冥符，元是如來化道之玄旨，故主伴相與密設一途，使愜物機宜聞皆契轍。
問：
前問中以菩薩為三藏大乘，三藏之後方云種種，即指二酥。今何以將菩薩六度答種種耶？
答：
凡諸問答及偈頌長行皆有廣略，此文望上應為三意：一者上廣今略，故今漸初但舉二乘；二者上離今合，故上菩薩別開二酥、別明諸教；三者上旁正具舉則通列三乘，今直論正且語二乘。
問：
觀文語勢，令得菩提屬菩薩句，何以離分對味不同？
答：
有二種：一者義意，施前諸味本為佛乘，故將令得以對元意；二者答意，問既具騰初后，答亦委述始終，不可唯守略文令闕大旨，故隨問勢從義離開，況此問答隨見而辨，信非二聖虛構言端，方荷今文釋者之巧。引過去無量劫遠事與東方萬八千孱同，驗舊消文未成答問。
「成一切種智」者，五佛章中皆云爲令乃至種智，故知同也。所以定起引同還同光中所見，故五佛章種種之言不出四味。「昔同」下「云云
【現代漢語翻譯】 現代漢語譯本：
『九鮮白』，『十梵行』。必須為它們區分大小。」那些在漸教中不明白方等般若的人，只是用六波羅蜜（Six Perfections）來比擬，但這只是文字上的簡略。既然說是回答上面種種修行，就應該像上面一樣完備。頓教和漸教既然相同，橫向和縱向沒有區別，所以知道因光橫向顯現，不僅僅產生彌勒（Maitreya）提問差異的疑點，也是文殊（Manjusri）回答相同的先兆。而且不僅僅是兩位聖者問答的暗合，原本就是如來（Tathagata）教化的玄妙宗旨，所以主伴相互配合，巧妙地設定一條途徑，使符合眾生的根機，聽聞的都能契合正道。
問：
前面的提問中，把菩薩（Bodhisattva）作為三藏大乘（Tripitaka Mahayana），三藏之後才說種種，就是指二酥（two kinds of ghee）。現在為什麼用菩薩的六度（Six Perfections）來回答種種呢？
答：
凡是問答以及偈頌長行都有廣略之分，這段文字相對於前面，應該有三種意思：一是前面廣，現在略，所以現在漸教的開始只舉二乘（Two Vehicles）；二是前面離，現在合，所以前面菩薩分別開示二酥，分別說明各種教義；三是前面從旁和正兩方面都舉出，就通盤列出三乘（Three Vehicles），現在只論述正，並且只說二乘。
問：
看文字的語氣，『令得菩提』（causing to attain Bodhi）屬於菩薩的句子，為什麼分開來對應，味道不同？
答：
有兩種情況：一是義理上的意思，施予前面的各種味道，本來是爲了佛乘（Buddha Vehicle），所以用『令得以』來對應原來的意思；二是回答的意思，提問既然包括了初后，回答也詳細敘述了始終，不能只守著簡略的文字而忽略了大旨，所以隨著提問的態勢，從義理上分開。況且這問答是隨著見解而辨析的，相信不是兩位聖者虛構的言論，才值得現在文章解釋者的巧妙。引用過去無量劫遙遠的事情，與東方萬八千國土相同，驗證舊的解釋文字沒有成為問答。
『成一切種智』（accomplishing all kinds of wisdom），在五佛章（Chapter of Five Buddhas）中都說是爲了令乃至種智，所以知道是相同的。所以確定起引用的相同，還是相同于光明中所見，所以五佛章中種種的言語沒有超出四味（four flavors）。『昔同』下面『云云』
【English Translation】 English version:
『Nine Fresh Whites』, 『Ten Pure Conducts』. It is necessary to distinguish their sizes.」 Those who do not understand the Vaipulya Prajna (Expansive Wisdom) in the Gradual Teaching only use the Six Paramitas (Six Perfections) to compare them, but this is only a textual abbreviation. Since it is said to answer the various practices above, it should be as complete as above. Since the Sudden and Gradual teachings are the same, and the horizontal and vertical are not different, it is known that the horizontal manifestation of the cause-light not only raises the doubt of Maitreya's (Maitreya) question of difference, but also foreshadows Manjusri's (Manjusri) answer of sameness. Moreover, it is not only the tacit agreement of the two sages' questions and answers, but originally the profound purpose of the Tathagata's (Tathagata) teaching, so the host and companions cooperate with each other, cleverly setting up a path, so that it meets the opportunities of beings, and all who hear it are in line with the right path.
Question:
In the previous question, the Bodhisattva (Bodhisattva) was regarded as the Tripitaka Mahayana (Tripitaka Mahayana), and after the Tripitaka, it was said 『various』, which refers to the two kinds of ghee (two kinds of ghee). Why is the Bodhisattva's Six Paramitas (Six Perfections) now used to answer 『various』?
Answer:
All questions and answers, as well as verses and prose, have broad and concise aspects. This text, in relation to the above, should have three meanings: first, the above is broad and the present is concise, so the beginning of the Gradual Teaching only mentions the Two Vehicles (Two Vehicles); second, the above is separate and the present is combined, so the above Bodhisattva separately reveals the two kinds of ghee and separately explains the various teachings; third, the above mentions both the side and the main aspects, so it comprehensively lists the Three Vehicles (Three Vehicles), but now it only discusses the main and only speaks of the Two Vehicles.
Question:
Looking at the tone of the text, 『causing to attain Bodhi』 (causing to attain Bodhi) belongs to the Bodhisattva's sentence, why is it separated to correspond, and the taste is different?
Answer:
There are two situations: first, the meaning in terms of principle, the giving of the various flavors before is originally for the Buddha Vehicle (Buddha Vehicle), so 『causing to attain』 is used to correspond to the original meaning; second, the meaning of the answer, since the question includes the beginning and the end, the answer also describes the beginning and the end in detail, and one cannot only adhere to the concise text and ignore the main purpose, so following the trend of the question, it is separated in terms of principle. Moreover, this question and answer are distinguished according to the views, and it is believed that it is not a fictitious statement by the two sages, and it is worthy of the ingenuity of the interpreters of the present text. Quoting the distant events of countless kalpas in the past is the same as the eighteen thousand lands in the east, verifying that the old explanatory texts have not become questions and answers.
『Accomplishing all kinds of wisdom』 (accomplishing all kinds of wisdom), in the Chapter of Five Buddhas (Chapter of Five Buddhas), it is said to be for the sake of causing even all kinds of wisdom, so it is known to be the same. Therefore, it is determined that the similarity of the quotation is still the same as what is seen in the light, so the various words in the Chapter of Five Buddhas do not exceed the four flavors (four flavors). 『Formerly the same』 below 『etc.』
」者，令更分別三同相狀，今佛正在於定故以《法華》為當，古佛已說《法華》故以三皆在昔，所以古佛六瑞及以爾前四味，而為與今今同已同，唯說《法華》名為當同。古師不以六瑞而為今同，具如下破。「初引」至「互舉」者，文殊巧說為避繁文，故文殊見時皆具五味。言「指前」者，以中后指前初一佛也。二萬之漸指最初及后，最後之頓指二萬及初，而不引二萬之前等者，且引同皆為頓開漸，過去既爾，驗知他土不過萬八千者，以過此外不同故也。若云無量何妨照同，若依現數則中間不同尚亦不照，況萬八千外，雖然猶是一往，光但令見一萬八千。答但引於過去二萬，足得表道同、足可釋疑念，故定起所引十方三世，何但如向所見所引。
問：
若爾，何以將數而為所表？
答：
凡有表者皆約現數，忽至三萬豈無表耶？以自在法門無盡故也。況正為所表且至一萬八千，二萬燈明觀釋還表二萬，如前二千即二萬也。如菩薩八萬準說可知。若具以二萬為表即表權實滿也。
「姓頗羅墮」等者，真諦譯也。婆羅門中之一姓也。《本行集》翻重幢，重字平聲，一切諸佛皆不在餘二賤姓故，尚尊貴時則在剎利，尚多聞時在婆羅門。又濁難伏時則在剎利，清易調時在婆羅門。
問：
【現代漢語翻譯】 現代漢語譯本： 『者』，是爲了進一步區分三種相同的狀態。現在佛陀正處於禪定之中，因此認為《法華經》（Saddharma Puṇḍarīka Sūtra）是應時的教法；過去的佛陀已經說過《法華經》，因此認為這三種狀態在過去都是相同的。所以，過去的佛陀所顯現的六種瑞相以及此前的四味教法，都是與現在相同或已經相同的，只有宣說《法華經》才被稱為應時的相同。過去的論師不認為六種瑞相與現在相同，具體的破斥如下文所述。「初引」至「互舉」是指，文殊菩薩（Mañjuśrī）巧妙地說法是爲了避免繁瑣的文字，所以文殊菩薩所見到的都是具備五味教法的。『指前』是指，從中間到後面所指的都是最初的一佛。二萬菩薩的漸悟是指最初和最後，最後的頓悟是指二萬菩薩和最初的佛，而不引用二萬菩薩之前等等，是因為只引用相同的部分，都是爲了頓悟而漸悟，過去既然如此，驗證可知其他國土不超過一萬八千菩薩，因為超過這個範圍就不同了。如果說有無量菩薩，為什麼不能照見相同之處呢？如果按照現有的數量，那麼中間不同的地方尚且不能照見，更何況是一萬八千之外的。雖然這只是一種說法，但佛光只是讓人看到一萬八千菩薩。回答說，只引用過去二萬菩薩，就足以表明道是相同的，足以解釋疑惑，所以從禪定中起身所引用的十方三世，又何止像先前所見所引用的那樣。 問： 如果這樣，為什麼要把數量作為所要表達的內容呢？ 答： 凡是用來表達的，都是根據現有的數量。突然說到三萬，難道就沒有表達的意義了嗎？因為自在法門是無窮無盡的。況且，真正要表達的只到一萬八千，二萬燈明觀的解釋還是表達二萬，就像前面的二千就是二萬一樣。像菩薩八萬，可以參照這個說法來理解。如果用二萬來完整地表達，那就是表達權實圓滿。 『姓頗羅墮』等等，是真諦（Paramārtha）翻譯的。這是婆羅門（Brāhmaṇa）中的一個姓氏。《本行集經》翻譯為重幢，重字是平聲。一切諸佛都不在其餘兩種低賤的姓氏中，所以在尊貴的時候就在剎帝利（Kṣatriya）中，在博學多聞的時候就在婆羅門中。又在難以調伏的濁世就在剎帝利中，在清凈容易調伏的時候就在婆羅門中。 問：
【English Translation】 English version: 『者』，(zhě) is to further distinguish the three identical states. Now that the Buddha is in samadhi, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) is considered the appropriate teaching for the time; past Buddhas have already spoken the Lotus Sutra, so it is considered that these three states were all the same in the past. Therefore, the six auspicious signs manifested by past Buddhas and the four flavors of teachings before that are the same as or have already been the same as the present, and only the preaching of the Lotus Sutra is called the appropriate sameness. Past teachers did not consider the six auspicious signs to be the same as the present, and the specific refutation is as described below. 『初引』 (chū yǐn) to 『互舉』 (hù jǔ) refers to Mañjuśrī』s skillful explanation to avoid cumbersome wording, so what Mañjuśrī saw was all with the five flavors of teachings. 『指前』 (zhǐ qián) refers to the initial Buddha from the middle to the end. The gradual enlightenment of the twenty thousand Bodhisattvas refers to the beginning and the end, and the sudden enlightenment of the last refers to the twenty thousand Bodhisattvas and the initial Buddha, and not quoting before the twenty thousand Bodhisattvas, etc., is because only the same parts are quoted, all for gradual enlightenment to sudden enlightenment. Since the past was like this, it can be verified that other lands do not exceed eighteen thousand Bodhisattvas, because beyond this range they are different. If it is said that there are immeasurable Bodhisattvas, why can't the same points be seen? If according to the existing number, then the different places in the middle cannot be seen, let alone beyond eighteen thousand. Although this is just one way of saying it, the Buddha's light only allows people to see eighteen thousand Bodhisattvas. The answer is that only quoting the past twenty thousand Bodhisattvas is enough to show that the path is the same, and enough to resolve doubts, so the ten directions and three times quoted from rising from samadhi, how can it only be like what was seen and quoted before. Question: If so, why take the number as what is to be expressed? Answer: All that is used to express is based on the existing number. If suddenly speaking of thirty thousand, is there no meaning to express? Because the Dharma gate of self-mastery is endless. Moreover, what is really to be expressed only reaches eighteen thousand, and the explanation of the twenty thousand Light-emitting Samadhi still expresses twenty thousand, just like the previous two thousand is twenty thousand. Like the eighty thousand Bodhisattvas, it can be understood by referring to this statement. If using twenty thousand to fully express, then it expresses the perfect combination of provisional and real. 『姓頗羅墮』 (xìng pō luó duò) etc., is translated by Paramārtha. This is a surname among the Brahmins. The Běnxíng Jí Jīng is translated as Double Banner, and the character 『重』 (chóng) is level tone. All Buddhas are not in the other two lowly surnames, so when they are noble, they are in the Kshatriyas, and when they are learned and knowledgeable, they are in the Brahmins. Also, in the turbid world that is difficult to subdue, they are in the Kshatriyas, and in the pure world that is easy to subdue, they are in the Brahmins. Question:
三同判文姓何為異？
答：
姓屬祖父，名從己德，縱使姓異未足為乖，若作義同不無其理，尊貴多聞義同名別，如會名中豈以今古同名釋迦。言能仁者，亦根利捷疾不違物情，故得國人從之如市。所言不二咸滿眾心，故云「滿語」。故滿語等只是能仁，王子一八亦復如是。：
若爾，十方諸佛誰非利根等耶？
答：
本引令同何須求異，況今但以三同例之。名同乃是從便來耳。如五佛引同十方，無不從頓開漸，無不令至一切種智，此八子名作四對釋者，但得觀心，餘三全無。
《經》云「各領四天下」者，有言：金輪必不值佛。此亦不然，諸皆不例。言「發大乘意」者，只是四弘誓。此諸聲聞，大通佛所先已曾發，何況被會更有小名？然發心者雖《華嚴》十種，不出四弘，具如《止觀》第一卷廣明。「今未發跡」等者，亦應云開權。言「發本」者，從示跡說。
問：
集經者在發本后，何故仍云聲聞耶？
答：
此約文殊答問之時猶是聲聞。
若爾，經首不應猶名聲聞？
答：
從昔列之，具如序釋。故解釋者，先須順經現文次第且嘆其小，復更約教及以本跡，探取文意準今以說。
問：
此云發本，與發
【現代漢語翻譯】 現代漢語譯本 問：三種相同（三同）的判決，為什麼姓氏會有不同？ 答： 姓氏屬於祖父傳承，名字則體現自身的德行。即使姓氏不同，也不足以構成矛盾；如果從義理上來說相同，也是有道理的。尊貴和博學多聞，義理相同而名字不同，就像法會中的名字，難道能因為今古有同名的釋迦（Śākyamuni，能仁）就產生疑問嗎？說『能仁』，也是因為根器敏銳，行動迅速，不違背事物的情理，所以得到國人的擁戴，像趕集一樣。所說的不二法門，都能滿足眾人的心意，所以稱為『滿語』。因此，『滿語』等只是『能仁』的另一種說法，王子一八（指法華經中的八王子）也是如此。 問：如果這樣，十方諸佛哪一個不是根器敏銳等等呢？ 答： 本意是引導他們趨同，何必尋求差異？況且現在只是用『三同』來舉例。名字相同只是爲了方便而已。比如五佛（指法華經中的五百弟子）引導他們趨同於十方諸佛，沒有不從頓悟而漸修的，沒有不讓他們達到一切種智（sarvajñāna，一切智慧）的。這八個王子的名字，之所以用四對來解釋，只是爲了觀心，其餘三種（指三同中的其他兩種）則完全沒有。 《經》中說『各領四天下』，有人說：金輪王（cakravartin，轉輪聖王）必定不會遇到佛。這種說法也是不對的，各種情況不能一概而論。說『發大乘意』，只是指四弘誓願。這些聲聞（śrāvaka，阿羅漢），在大通智勝佛（Mahābhijñājñānābhibhū，大通智勝如來）那裡，先前就已經發過（大乘意），何況在法華會上，更沒有小乘的名字？然而，發心雖然有《華嚴經》中的十種，但都離不開四弘誓願，具體內容如《止觀》第一卷所詳細闡明。『今未發跡』等等，也應該說是開權顯實。說『發本』，是從示現事蹟的角度來說的。 問： 集結經典的人在發本之後，為什麼仍然稱他們為聲聞呢？ 答： 這是就文殊菩薩（Mañjuśrī，文殊師利）回答提問的時候，他們仍然是聲聞的身份而言的。 問：如果這樣，經文開頭不應該仍然稱他們為聲聞？ 答： 這是按照他們過去的身份來排列的，具體內容如序品解釋。所以解釋經文的人，首先必須順應經文的現有次第，先讚歎他們的小乘根器，再從教義以及本跡的角度，探究經文的含義，並以此為準則來進行解說。 問： 這裡說『發本』，與發
【English Translation】 English version Question: In the three similarities (three samenesses) judgment, why are the surnames different? Answer: The surname belongs to the ancestry, while the name reflects one's own virtue. Even if the surnames are different, it is not enough to constitute a contradiction; if they are the same in principle, it is reasonable. Nobility and extensive learning, the principle is the same but the names are different, just like the names in the Dharma assembly, can we question it just because Śākyamuni (the capable sage) has the same name in the past and present? Saying 'capable sage' is also because the roots are sharp, the actions are swift, and it does not violate the feelings of things, so it is supported by the people of the country, like going to a market. The non-dual Dharma door that is said can satisfy the minds of everyone, so it is called 'full speech'. Therefore, 'full speech' and so on are just another way of saying 'capable sage', and the eight princes (referring to the eight princes in the Lotus Sutra) are also like this. Question: If so, which of the Buddhas in the ten directions is not sharp-rooted, etc.? Answer: The original intention is to guide them to converge, why seek differences? Moreover, now we are only using the 'three samenesses' as an example. The same name is just for convenience. For example, the five Buddhas (referring to the five hundred disciples in the Lotus Sutra) guide them to converge with the Buddhas of the ten directions, without failing to open up gradually from sudden enlightenment, without failing to let them reach sarvajñāna (all-knowing wisdom). The reason why the names of these eight princes are explained in four pairs is only for observing the mind, and the other three (referring to the other two of the three samenesses) are completely absent. The Sutra says 'each leads four continents', and some say: the cakravartin (wheel-turning king) will certainly not encounter the Buddha. This statement is also incorrect, and various situations cannot be generalized. Saying 'arousing the intention of the Mahayana' only refers to the four vows. These śrāvakas (hearers), at the place of Mahābhijñājñānābhibhū (Great Universal Wisdom Excellence Buddha), had already aroused (the intention of the Mahayana) before, let alone at the Lotus assembly, there is no name of the Small Vehicle? However, although there are ten kinds of arousing the mind in the Avataṃsaka Sutra, they cannot be separated from the four vows, and the specific content is explained in detail in the first volume of the Mohe Zhiguan. 'Now not yet revealed traces' and so on, should also be said to be opening the provisional and revealing the real. Saying 'revealing the origin' is from the perspective of showing the traces. Question: The people who compiled the scriptures, after revealing the origin, why do they still call them śrāvakas? Answer: This is in terms of the fact that when Mañjuśrī (Manjushri) answered the question, they were still śrāvakas. Question: If so, the beginning of the scripture should not still call them śrāvakas? Answer: This is arranged according to their past identities, and the specific content is explained in the introduction. Therefore, those who interpret the scriptures must first follow the existing order of the scriptures, first praise their Small Vehicle roots, and then explore the meaning of the scriptures from the perspective of doctrine and origin, and use this as a criterion for explanation. Question: Here it says 'revealing the origin', and revealing
跡何殊？
答：
大同小異。發者開也。若跡覆本，開其能覆名為發跡，跡既發已即見其本，約所開邊乃名發本。以覆本故，跡名能覆、本名所覆，約所除邊名為發跡，約所見邊名為發本。
「下文」者，具如〈五百受記〉中說，則知一切頭角聲聞咸是菩薩。「昔明」至「則有」者，釋疑也。恐疑昔與今今同中應一切同，何以今具五序昔但二耶？初是現相，從「彌勒當知」下懷疑，從「時有菩薩」下便論說經。所以古唯二者，有二意故，先徴竟，次「既言」下釋，中二：先明文無義有，次「又若」下明隱昔顯今。從要答二，理兼者略。若具引三序以答彌勒之問，還成文殊引往為答，有何不可？但文殊鑒物知此時眾情在於己，故彌勒云「四眾欣仰瞻仁及我」，是以隱昔日之三而但述二，令知問答之後即說《法華》，巧申己見以愜眾情，適時之宜何以加也。「又若」下第二意，只緣不敘昔答，故以垂辭具騰始末，始說《法華》終盡滅后，乃至結會方結述云「今見此瑞與本無異」等，乃至偈云「我見燈明佛，本光瑞如此，以是知今佛，欲說法華經」等，但利物乘機何勞費辭，故隱問答但述己見。
若爾，何妨述眾？
答：
據無量前無眾圍繞等言，且云無眾。而云「說大乘經教菩薩法
【現代漢語翻譯】 跡像有何不同？
回答：
大同小異。『發』是開啟的意思。如果跡象覆蓋了根本，開啟其能覆蓋的性質，就叫做『發跡』，跡象既然已經顯發，就能見到它的根本。從所開啟的方面來說，就叫做『發本』。因為覆蓋了根本，所以跡象被稱為『能覆』，根本被稱為『所覆』。從去除覆蓋的方面來說，叫做『發跡』，從所見到的方面來說，叫做『發本』。
『下文』，就像《五百弟子受記品》中所說的那樣，就知道一切頭陀聲聞（指苦行僧式的聲聞乘修行者）都是菩薩。『昔明』到『則有』，這是爲了解釋疑惑。恐怕有人疑惑過去和現在，現在和過去相同，一切都應該相同，為什麼現在具有五種序分，而過去只有兩種呢？最初是現相序，從『彌勒當知』（Maitreya, 未來佛）以下是懷疑序，從『時有菩薩』以下就開始論說經的序分。所以古代只有兩種序分，是因為有兩個原因。先是征問完畢，其次『既言』以下是解釋，其中分為兩部分：先說明文字上沒有，但意義上存在；其次『又若』以下說明隱藏過去，顯現現在。從簡要回答這兩個方面來說，是因為道理兼顧所以省略。如果全部引用三種序分來回答彌勒（Maitreya, 未來佛）的問題，反而變成文殊（Manjusri, 智慧的象徵）引用過去的事情來回答，有什麼不可以呢？但是文殊（Manjusri, 智慧的象徵）觀察事物，知道此時大眾的心情在於自己，所以彌勒（Maitreya, 未來佛）說『四眾欣仰瞻仁及我』，因此隱藏了過去的三種序分，而只敘述了兩種，讓大家知道問答之後就宣說《法華經》（Lotus Sutra），巧妙地表達自己的見解，以滿足大眾的心情，適應時宜，還有什麼可以增加的呢？『又若』以下是第二個原因，只是因為不敘述過去的回答，所以用垂示的言辭，完整地敘述了從開始宣說《法華經》（Lotus Sutra）到最終滅度之後，乃至總結歸會，才總結敘述說『今見此瑞與本無異』等等，乃至偈頌說『我見燈明佛（Dipamkara Buddha），本光瑞如此，以是知今佛（Buddha, 覺悟者），欲說法華經』等等，只是爲了利益眾生，抓住時機，何必浪費言辭，所以隱藏了問答，而只敘述自己的見解。
如果這樣，為什麼妨礙敘述大眾呢？
回答：
根據『無量前無眾圍繞』等言語，暫且說沒有大眾。而說『說大乘經教菩薩法』
【English Translation】 What are the differences in the traces?
Answer:
They are largely the same with minor differences. 'Manifestation' means to reveal. If the traces cover the root, revealing its ability to cover is called 'manifesting the traces.' Once the traces have been manifested, one can see its root. From the perspective of what is revealed, it is called 'manifesting the root.' Because it covers the root, the traces are called 'the coverer,' and the root is called 'the covered.' From the perspective of removing the cover, it is called 'manifesting the traces,' and from the perspective of what is seen, it is called 'manifesting the root.'
The 'following text' is as described in the chapter 'Prophecy of Enlightenment for Five Hundred Disciples,' which shows that all ascetic Sravakas (Śrāvaka, 'hearer' or 'disciple') are Bodhisattvas. 'Formerly explained' to 'then there is' is to resolve doubts. It is feared that people may doubt that the past and present are the same, and everything should be the same. Why does the present have five prefaces, while the past only had two? The first is the appearance preface, from 'Maitreya, you should know' (Maitreya, the future Buddha) onwards is the doubt preface, and from 'At that time, there were Bodhisattvas' onwards is the preface on discussing the sutra. The reason why there were only two prefaces in the past is because there were two intentions. First, the inquiry is completed, and second, 'since it is said' onwards is the explanation, which is divided into two parts: first, it explains that the text does not have it, but the meaning exists; second, 'also if' onwards explains that the past is hidden, and the present is revealed. From the perspective of briefly answering these two aspects, it is because the principles are comprehensive, so it is omitted. If all three prefaces are quoted to answer Maitreya's (Maitreya, the future Buddha) question, it would instead become Manjusri (Manjusri, symbol of wisdom) quoting past events to answer, which is not possible? However, Manjusri (Manjusri, symbol of wisdom) observes things and knows that the minds of the masses are on him at this time, so Maitreya (Maitreya, the future Buddha) said, 'The four assemblies joyfully look up to you and me.' Therefore, he hid the three prefaces of the past and only narrated two, so that everyone would know that after the questions and answers, the Lotus Sutra (Lotus Sutra) would be preached, skillfully expressing his own views to satisfy the minds of the masses, adapting to the times, and what else could be added? 'Also if' onwards is the second reason, just because the past answer is not narrated, so he used the words of instruction to fully narrate from the beginning to the end, from the beginning of preaching the Lotus Sutra (Lotus Sutra) to the final extinction, and even the conclusion, he summarized and narrated, saying, 'Now seeing this auspicious sign is no different from the original,' etc., and even the verse says, 'I saw Dipamkara Buddha (Dipamkara Buddha), the original light is like this, with this I know that the present Buddha (Buddha, the enlightened one) wants to preach the Lotus Sutra,' etc., just to benefit sentient beings, seize the opportunity, why waste words, so he hid the questions and answers and only narrated his own views.
If so, why hinder the narration of the assembly?
Answer:
According to the words 'immeasurable, without a crowd surrounding,' let's just say there is no assembly. And it says 'preaching the Mahayana sutras and teachings of the Bodhisattva'
」，所教菩薩及二十億，豈非眾耶？況二兼三餘何須述？
若爾，何不述問？
答：
問必有答，相從須闕。
初所因人中先述不同以徴起，次述瑤師謬解。言「因托」者，是流通之人，即指妙光。言「非直」者，非如今佛適從定起，正說之初直告身子。「彼佛」下，次明妙光非彼佛定起對告之人。「如今」下，明身子但堪對告，非堪流通，故云「未必」。次「因托」下明彼佛流通屬在妙光，故云「莫若」。次「如今」下引今流通之人，同彼妙光。「莫」無也。「若」如也。此佛弘宣無如文殊，不可匹類，故云無如。次「今佛」下明今佛既其不嘆身子，往佛所以不嘆對告，故知今昔俱嘆弘通之人，故云「何必」。「何必」者，是不嘆之辭。「文殊」下重引所嘆流通人耳。次「又舊」下複述古師。而「以藥王為所因」者，許而不用。此師見下〈法師品〉初云「爾時世尊因藥王菩薩告八萬大士」，即以藥王為所因人。若引藥王以例妙光，稍似可爾；沒卻身子，深不可也。但云文有所因之言，亦是對告之限，且云「可爾」。言「引往小不類」者，若引往燈明正說之初對告之人，以證今藥王，故不類也；例同身子，此則類也。所言「小」者，猶同文殊故也。「或言」下又引古師。言「不便」者，釋疑
【現代漢語翻譯】 現代漢語譯本： 『所教菩薩及二十億，豈非眾耶？』（所教化的菩薩和二十億的眾生，難道不是很多嗎？）何況二兼三餘何須述？（何況兼有二種或三種功德的人，又何須贅述呢？）
若爾，何不述問？（如果這樣，為什麼不敘述提問呢？）
答：（回答：）
問必有答，相從須闕。（有問必有答，相互依存，有所缺失。）
初所因人中先述不同以徴起，次述瑤師謬解。（最初在『所因人』中，先敘述不同之處以引發討論，其次敘述瑤師的錯誤理解。）言『因托』者，是流通之人，即指妙光。（所說的『因托』，是指流通佛法的人，即指妙光菩薩。）言『非直』者，非如今佛適從定起，正說之初直告身子。（所說的『非直』，不是像現在的佛陀剛從禪定中起身，在正式說法之初直接告訴舍利弗。）『彼佛』下，次明妙光非彼佛定起對告之人。（『彼佛』之後，接著說明妙光菩薩不是那位佛陀從禪定中起身時直接對話的人。）『如今』下，明身子但堪對告，非堪流通，故云『未必』。（『如今』之後，說明舍利弗只適合對話，不適合流通佛法，所以說『未必』。）次『因托』下明彼佛流通屬在妙光，故云『莫若』。（接著『因托』之後，說明那位佛陀流通佛法的事情屬於妙光菩薩，所以說『莫若』。）次『如今』下引今流通之人，同彼妙光。（接著『如今』之後，引用現在流通佛法的人，如同那位妙光菩薩。）『莫』無也。（『莫』是『沒有』的意思。）『若』如也。（『若』是『如同』的意思。）此佛弘宣無如文殊，不可匹類，故云無如。（這位佛陀弘揚佛法沒有比得上文殊菩薩的，不可比擬，所以說『無如』。）次『今佛』下明今佛既其不嘆身子，往佛所以不嘆對告，故知今昔俱嘆弘通之人，故云『何必』。（接著『今佛』之後，說明現在的佛陀既然不讚嘆舍利弗，過去的佛陀所以也不讚嘆對話的人，由此可知過去和現在都讚歎弘揚佛法的人，所以說『何必』。）『何必』者，是不嘆之辭。（『何必』，是不讚嘆的言辭。）『文殊』下重引所嘆流通人耳。（『文殊』之後，再次引用所讚歎的流通佛法的人。）次『又舊』下複述古師。（接著『又舊』之後，再次敘述古代的法師。）而『以藥王為所因』者，許而不用。（而『以藥王菩薩為所因人』，是允許但沒有采用的說法。）此師見下〈法師品〉初云『爾時世尊因藥王菩薩告八萬大士』，即以藥王為所因人。（這位法師看到下面《法師品》開頭說『那時世尊因為藥王菩薩的緣故告訴八萬大士』，就以藥王菩薩為所因人。）若引藥王以例妙光，稍似可爾；沒卻身子，深不可也。（如果引用藥王菩薩來比喻妙光菩薩，稍微還可以；但忽略舍利弗，就非常不妥當了。）但云文有所因之言，亦是對告之限，且云『可爾』。（只說經文有所因的說法，也是對話的範圍，暫且說『可以』。）言『引往小不類』者，若引往燈明正說之初對告之人，以證今藥王，故不類也；例同身子，此則類也。（所說『引用過去的事例稍微不相似』，如果引用過去燈明佛正式說法之初對話的人，來證明現在的藥王菩薩，就不相似了；如果比作舍利弗，這就相似了。）所言『小』者，猶同文殊故也。（所說的『稍微』，是因為還和文殊菩薩一樣。）『或言』下又引古師。（『或言』之後又引用古代的法師。）言『不便』者，釋疑。（所說『不便』，是爲了解釋疑惑。）
【English Translation】 English version: 『The Bodhisattvas and twenty billion beings taught by him, are they not many?』 Moreover, why need we describe those who possess two or three virtues?
If so, why not narrate the question?
Answer:
Where there is a question, there must be an answer; they depend on each other and require what is lacking.
Initially, among the 『causal persons,』 first describe the differences to initiate the discussion, then describe the erroneous interpretation of Teacher Yao. The term 『causal reliance』 refers to the person who disseminates the Dharma, namely Bodhisattva Wonderful Light (Miaoguang). The term 『not directly』 means not like the present Buddha who, immediately after arising from Samadhi, directly addresses Shariputra (Shenzi) at the beginning of the discourse. Following 『That Buddha,』 it clarifies that Wonderful Light is not the person whom that Buddha directly addressed upon arising from Samadhi. Following 『Now,』 it clarifies that Shariputra is only suitable for dialogue, not for dissemination, hence the term 『not necessarily.』 Next, following 『causal reliance,』 it clarifies that the dissemination of that Buddha's teachings belonged to Wonderful Light, hence the term 『none better.』 Next, following 『Now,』 it cites the person who disseminates the Dharma now, similar to that Wonderful Light. 『Mo』 means 『none.』 『Ruo』 means 『like.』 In this Buddha's propagation, none is like Manjushri (Wenshu), incomparable, hence the term 『none like.』 Next, following 『This Buddha,』 it clarifies that since this Buddha does not praise Shariputra, the past Buddha therefore did not praise the one who engaged in dialogue, thus knowing that both past and present praise the person who disseminates the Dharma, hence the term 『why necessarily.』 『Why necessarily』 is a term of non-praise. Following 『Manjushri,』 it reiterates the person who disseminates the Dharma who is praised. Next, following 『Also old,』 it recounts the ancient teacher again. As for 『taking Bhaisajyaraja (Yaowang) as the causal person,』 it is permitted but not used. This teacher sees the beginning of the
之時如來在定，定起因機非因文殊，定起唯云告舍利弗，何得將在定釋疑之人，用對定起對告人耶？「今明」下斥舊所釋不當，故總云「不爾」。《經》云「爾時燈明佛從三昧起因妙光菩薩」。「而作」下責舊，文云「因其說經」，何得云因其流通？「此乃」下責二師。「公」謂彰灼，「抗」謂拒抗。二處皆是定起對告，告即所告，乃以妙光為流通，藥王為對告，違經抗佛何關釋經？「昔因」下引諸事同非唯一途。云「跡門竟」等者，非謂跡門全竟，但是譬說周竟，便云「告舍利弗無智人中」等。「今古」下結斥。言「更若為勝」者，前釋難云：昔已發跡云是菩薩，今未發跡云是聲聞，眾事既齊故所因亦等。「而近」下斥引藥王，而近棄正說之初，遠取流通之首。
「是時」下說法名同中經中所嘆與無量義辭句不殊。若釋此中教菩薩法等依前序義者，非正宗意；若作異名，與今不別，故無重敘。「行后無境」者，方等、般若種種行后，不見法華、涅槃之會，但見起塔供養之事，故云無境。是故「今文」下答出法華之會，即行後事也。
「六十小劫如食頃」者，六十與五十、食頃與半日，數似少異，皆即長而短，故云同也。生公云：「豈實然乎？表重法心志故寄時云耳。」若云寄時，應言如六十小劫，何得
【現代漢語翻譯】 現代漢語譯本：當如來入定之時，從禪定中起身的原因並非因為文殊菩薩，（而是）從禪定起身只是告訴舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）。怎麼能將在禪定中解釋疑惑的人，用來對應從禪定起身時告知的對象呢？『今明』以下是斥責舊有的解釋不恰當，所以總的說『不爾』（不是這樣）。《經》中說『爾時燈明佛（Dipamkara Buddha，過去佛之一）從三昧（Samadhi，禪定）起因妙光菩薩（Wonderful Light Bodhisattva）』。『而作』以下是責備舊說，經文說『因為他說經』，怎麼能說是『因為他流通』呢？『此乃』以下是責備二師。『公』是說彰明昭著，『抗』是說抗拒。兩處都是從禪定起身時告知，告知即所告知的對象，竟然以妙光菩薩為流通者，藥王菩薩（Bhaisajyaraja Bodhisattva）為對告者，違背經文抗拒佛陀，這和解釋經文有什麼關係呢？『昔因』以下是引用各種事例，說明並非只有一條途徑。說『跡門竟』等，不是說跡門（the provisional teachings）完全結束，只是譬喻說法周全結束，就說『告訴舍利弗無智人中』等。『今古』以下是總結斥責。說『更若為勝』，之前解釋的困難在於：過去已經顯現出是菩薩，現在沒有顯現出是聲聞（Śrāvaka，聲聞乘的修行者），各種事情既然相同，那麼原因也應該相同。『而近』以下是斥責引用藥王菩薩，卻捨棄了正說之初，遠取流通之首。 『是時』以下所說的法名，與經中所讚歎的以及《無量義經》（Amitartha Sutra）的辭句沒有差別。如果解釋此處教菩薩法等，依據之前的序品意義，就不是正宗的意義；如果作為不同的名稱，與現在就沒有區別，所以沒有必要重複敘述。『行后無境』，方等（Vaipulya，廣大的）、般若（Prajna，智慧）種種修行之後，不見《法華經》（Lotus Sutra）和《涅槃經》（Nirvana Sutra）的集會，只見到建造佛塔供養的事情，所以說沒有境界。因此『今文』以下回答說，《法華經》的集會，就是修行之後的事情。 『六十小劫如食頃』，六十與五十、食頃與半日，數字似乎稍微不同，都是將長的時間說成短的時間，所以說是相同的。生公說：『難道真的是這樣嗎？這是爲了表達尊重佛法的強烈心願，所以寄託於時間來說罷了。』如果說是寄託於時間，應該說『如六十小劫』，怎麼能說『
【English Translation】 English version: When the Tathagata (如來，another name for the Buddha) is in Samadhi (定，meditative state), the reason for arising from Samadhi is not due to Manjusri Bodhisattva (文殊菩薩，Bodhisattva of wisdom), but arising from Samadhi is only to tell Sariputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom). How can one use someone who explains doubts while in Samadhi to correspond to the person being addressed when arising from Samadhi? 'Now it is clear' below rebukes the old interpretation as inappropriate, so it is generally said 'not so' (不爾，not like that). The Sutra says, 'At that time, Dipamkara Buddha (燈明佛，one of the past Buddhas) arose from Samadhi because of Wonderful Light Bodhisattva (妙光菩薩)'. 'And made' below blames the old interpretation, the text says 'because he preached the Sutra', how can it be said 'because he circulated it'? 'This is' below blames the two teachers. 'Public' means clear and obvious, 'resist' means to oppose. Both places are about informing when arising from Samadhi, informing is the object being informed, yet Wonderful Light Bodhisattva is taken as the circulator, and Bhaisajyaraja Bodhisattva (藥王菩薩，Medicine King Bodhisattva) as the one being addressed, violating the Sutra and resisting the Buddha, what does this have to do with explaining the Sutra? 'In the past' below cites various examples to show that there is not only one path. Saying 'the trace gate is finished' etc., does not mean that the trace gate (跡門，the provisional teachings) is completely finished, but only that the metaphorical teachings are completely finished, and then it is said 'telling Sariputra among the ignorant' etc. 'Now and past' below concludes with rebuke. Saying 'how can it be better', the previous explanation's difficulty lies in: in the past it has already been revealed that he is a Bodhisattva, now it has not been revealed that he is a Sravaka (聲聞，a disciple who attains enlightenment by hearing the teachings), since all things are the same, then the cause should also be the same. 'And near' below rebukes the citation of Bhaisajyaraja Bodhisattva, but abandons the beginning of the correct teaching, and takes the beginning of circulation from afar. The Dharma names mentioned below 'at that time' are no different from the praises in the Sutra and the words of the Amitartha Sutra (無量義經). If explaining the teaching of Bodhisattva Dharma etc. here is based on the meaning of the previous prologue, then it is not the meaning of the main teaching; if it is taken as a different name, then there is no difference from now, so there is no need to repeat it. 'No realm after practice', after various practices of Vaipulya (方等，extensive) and Prajna (般若，wisdom), the gatherings of the Lotus Sutra (法華經) and Nirvana Sutra (涅槃經) are not seen, only the building of pagodas for offerings is seen, so it is said that there is no realm. Therefore, 'the current text' below answers that the gathering of the Lotus Sutra is the event after practice. 'Sixty small kalpas are like a meal's time', sixty and fifty, a meal's time and half a day, the numbers seem slightly different, but they are all saying that a long time is short, so they are said to be the same. Master Sheng said, 'Is it really so? It is to express the strong desire to respect the Dharma, so it is entrusted to time.' If it is said to be entrusted to time, it should be said 'like sixty small kalpas', how can it be said '
直云六十小劫謂如食頃？故但情謂非實短也。信六十小劫經文非虛，聞法之志加以佛威，一坐經時忘其久耳。注家初引《凈名》「促劫為日、演日為劫」者，乃是佛促以為食頃，此則違經謂如之言，猶不如於重法之志，但言寄時與經背耳。引奢促已，乃云況玄匠真一之門，何為不以歷劫為數刻耶？雖復況釋，理竟未彰。今謂且如世人苦則以短為長、樂則以長為短，此亦情謂之長短也。有云：受佛法食美未飽故。此喻稍通。有人於此立以四句，如《中論》破，此亦不然。必非聽者于中修觀，乃是佛力及聽者忘時，故知《中論》觀法但被末代鈍根者耳。《經》「梵魔」等者，梵即色主亦三界主，魔為欲主。沙門此云勤息，勤息惡故。婆羅門者，此云凈行，外道中出家云凈行種也。古人濫以此釋四眾者，若攝眾足，何以更云及天人等，所列不同並趣舉耳。此中先舉欲色二主，四姓舉勝六道標善，並且從勝。略余惡道者，皆取入佛法易者耳。古昔既爾今佛亦然。「迦葉佛」下「云云」者，應明佛興土有凈穢，涅槃進不以例燈明，是故迦葉以土凈故，法華唱滅即入滅也。「今佛」等者，長行末云「即時釋迦牟尼佛以神通力，接諸大眾皆在虛空，以大音聲普告大眾，誰能於此娑婆國土，廣說此經？今正是時，如來不久當般涅槃。」
【現代漢語翻譯】 現代漢語譯本： 直接說六十小劫就像一頓飯的時間嗎？所以只是人們主觀上認為時間不是真的短暫。應當相信六十小劫的經文不是虛假的，聽法的意志加上佛陀的威神力，使得聽眾坐著聽經時忘記了時間的久暫。註釋家最初引用《維摩詰經》中『縮短劫為日，延長日為劫』，那是佛陀縮短時間成為一頓飯的時間，這便違背了經文『如』字的含義，還不如說是專注于佛法的意志，只是說借用時間與經文相悖罷了。引用縮短時間之後，又說何況玄妙的工匠，真一之門，為什麼不能以歷劫為短暫的時刻呢？即使是比況解釋，道理終究沒有闡明。現在我認為，就像世人痛苦時就覺得時間短也變得漫長，快樂時就覺得時間長也變得短暫，這也是主觀上認為的時間長短。有人說：因為接受佛法，如同美食還沒有吃飽的緣故。這個比喻稍微說得通。有人在此處建立四句，如同《中論》所破斥的，這也是不對的。必定不是聽眾在其中修習觀想，而是佛陀的力量以及聽眾忘記了時間，所以知道《中論》的觀法只是針對末法時代根器遲鈍的人。《經》中『梵魔』等，梵指色界之主，也是三界之主，魔指欲界之主。沙門，這裡的意思是勤奮止息，勤奮止息惡行。婆羅門，這裡的意思是凈行，外道中出家的人稱為凈行種。古人濫用這個來解釋四眾弟子，如果已經包括了所有的大眾，為什麼還要說以及天人等，所列舉的不同只是爲了概括而已。這裡先列舉欲界和色界的兩個主宰，四姓列舉殊勝，六道標明善行，都是從殊勝的角度來說的。省略其餘惡道，都是選取容易進入佛法的人。過去如此，現在佛陀也是這樣。『迦葉佛』下『云云』，應當說明佛陀出現時，國土有清凈和污穢之分，涅槃的程序不能以燈明佛為例，因此迦葉佛因為國土清凈的緣故，在《法華經》唱說滅度后就直接入滅了。『今佛』等，長行末尾說『即時釋迦牟尼佛以神通力，接諸大眾皆在虛空，以大音聲普告大眾，誰能於此娑婆國土（Saha world），廣說此經？今正是時，如來不久當般涅槃（Parinirvana）。』
【English Translation】 English version: Does it directly mean that sixty small kalpas (small eons) are like the time of a meal? Therefore, it is only a subjective perception that the time is not really short. One should believe that the scripture about sixty small kalpas is not false. The will to listen to the Dharma, coupled with the Buddha's majestic power, makes the listeners forget the length of time when sitting and listening to the sutra. The commentator initially quoted from the 『Vimalakirti Sutra』 that 『shortening a kalpa into a day and lengthening a day into a kalpa,』 that is the Buddha shortening the time to become the time of a meal, which contradicts the meaning of the word 『like』 in the scripture. It is better to say that it is focusing on the will of the Buddha's Dharma, but it is only borrowing time that is contrary to the scripture. After quoting the shortening of time, it is said, 『Moreover, the mysterious craftsman, the gate of true oneness, why can't he regard kalpas as short moments?』 Even if it is a metaphorical explanation, the principle is not clarified after all. Now I think that just as people feel that time is long when they are in pain, and time is short when they are happy, this is also a subjective perception of the length of time. Someone said: 『Because accepting the Buddha's Dharma is like not being full from eating delicious food.』 This metaphor is slightly understandable. Someone establishes four sentences here, as refuted by the 『Madhyamaka-karika (Treatise on the Middle Way),』 which is also incorrect. It is certainly not that the listeners are practicing contemplation in it, but the power of the Buddha and the listeners forgetting the time, so it is known that the contemplation method of the 『Madhyamaka-karika』 is only for those with dull roots in the Dharma-ending age. In the 『Sutra,』 『Brahma (deva of the Form realm), Mara (demon of desire),』 etc., Brahma refers to the lord of the Form realm, also the lord of the Three Realms, and Mara refers to the lord of the Desire realm. Shramana (monk), here means diligent cessation, diligently ceasing evil deeds. Brahmana (priest), here means pure conduct, and those who leave home in external paths are called seeds of pure conduct. The ancients abused this to explain the fourfold assembly of disciples. If all the assembly is included, why should it be said 『and devas (gods) and humans,』 etc.? The different listings are only for generalization. Here, the two masters of the Desire realm and the Form realm are listed first, the four castes list the superior, and the six paths mark the good deeds, all from the perspective of superiority. Omitting the remaining evil paths is to select those who are easy to enter the Buddha's Dharma. The past was like this, and the present Buddha is also like this. 『Kashyapa Buddha (one of the past Buddhas)』 below 『etc.,』 it should be explained that when the Buddha appears, the land has the distinction between purity and impurity, and the process of Nirvana (final liberation) cannot be exemplified by Dipamkara Buddha (another past Buddha). Therefore, Kashyapa Buddha, because the land is pure, directly entered Nirvana after chanting the extinction in the 『Lotus Sutra.』 『The present Buddha,』 etc., at the end of the long passage it says, 『At that time, Shakyamuni Buddha (the historical Buddha) used his supernatural power to receive all the assembly in the void, and proclaimed to the assembly with a loud voice, 『Who can widely speak this sutra in this Saha world? Now is the time, the Tathagata (Buddha) will soon enter Parinirvana.』
但今佛雖唱而未即滅，故云「不久」。〈信解〉亦云「將死不久」，以在穢土須說贖命為捃拾故，扶律說常令久住故，兼權明實助發實故，帶實用權顯權力故，過常未常始末一故，色身常身無生滅故，雖此不同唱滅事等。
授記同中先正述徴問，「昔事」下答。「若說」下明隱昔意。「文殊巧譚不發跡」者，明所隱意意待定起。一代所說非無圓融，未記二乘化道不暢，今方始遂推功有歸，豈可文殊匆卒盡理？故隱所見待佛定起。說記德藏時眾不驚，故云「諸經皆爾」。「執教者未驚」下「云云」者，應敘一代記不記意，如華嚴法界何所不含？隔彼聲聞使如聾啞，後分雖有授記事乖，鹿苑初聞一向唯小，五等尚昧般若猶生，雖《楞伽》方等有記小之言，《楞伽》乃密對菩薩，方等為斥奪聲聞，故一代教文彰灼唯此，請搜檢大藏方驗有所歸。故將護執權教者，謂聲聞永住涅槃，而隱昔記小之言，從后以菩薩立號，或恐聞者驚疑憚教，或恐拂席以亡后聞，此前未驚等文處處說故，故不重論。
釋疑意者，彌勒雖在八百之數，多游棄習名曰求名，雖藉宿因補釋迦處，豈若妙德諸教盛譚，況曾為師釋疑非謬？言「密開壽量」者，預擊時眾密發疑端，豈有伽耶適成而已。師為弟子，兩時弟子何者為尊？二處之師誰為實
【現代漢語翻譯】 現代漢語譯本：但現在佛陀雖然宣說但還未立即涅槃，所以說『不久』。《信解品》也說『將死不久』，因為在穢土必須宣說贖命作為拾取，扶持戒律說常住令佛長久住世，兼顧權宜之計來闡明真實，幫助啓發真實，帶著實用權宜來彰顯權力，超過尋常和未曾有的是始終如一，色身和常身沒有生滅，雖然這些不同但宣說涅槃的事情是相同的。
授記相同之處在於先正確地敘述提問，『昔事』下是回答。『若說』下闡明隱藏過去的用意。『文殊巧譚不發跡』，說明所隱藏的用意在於等待確定后才開始。佛陀一代所說並非沒有圓融，但未給二乘授記，化度眾生的道路不暢通，現在才開始成就，推功有歸宿，難道文殊可以匆忙草率地窮盡真理？所以隱藏所見，等待佛陀確定后才開始。宣說授記德藏時大眾不驚異，所以說『諸經皆爾』。『執教者未驚』下『云云』，應該敘述一代經典中授記與不授記的用意，如《華嚴經》的法界有什麼不包含？隔絕那些聲聞，使他們如同聾啞，後來的部分雖然有授記的事情，但與事實不符，鹿苑最初聽聞的都是小乘，五等還不明瞭，般若還在產生，雖然《楞伽經》、《方等經》有授記小乘的言論，《楞伽經》是秘密地對菩薩說的，《方等經》是爲了斥責聲聞，所以一代教文彰明昭著的只有這部經，請搜查大藏經來驗證有所歸宿。所以將護執持權教的人，認為聲聞永遠住在涅槃，而隱藏過去授記小乘的言論，從後來用菩薩來立名號，或許是害怕聽聞者驚疑而畏懼佛法，或許是害怕拂袖而去而失去後來的聽聞者，此前未驚等文處處都在說，所以不再重複論述。
解釋疑慮的用意是，彌勒雖然在八百之數中，但多遊走于捨棄習氣，名叫求名，雖然憑藉宿世的因緣來補釋迦牟尼的位置，哪裡比得上妙德諸教盛大的言論，況且曾經作為老師來解釋疑惑，並非謬誤？說『密開壽量』，是預先敲擊當時大眾，秘密地引發疑端，難道有在伽耶剛剛成就的說法。老師是弟子，兩個時期的弟子哪個更尊貴？兩個地方的老師誰是真實的？
【English Translation】
English version: But now, although the Buddha is preaching, he has not yet immediately entered Nirvana, hence the saying 'not long'. The
The similarity in bestowing predictions lies in first correctly narrating the questions, and 'past events' below is the answer. 'If saying' below clarifies the intention of hiding the past. 'Manjushri's skillful talk does not reveal traces' indicates that the hidden intention lies in waiting for confirmation before starting. What the Buddha said in his lifetime is not without completeness, but he did not bestow predictions on the Two Vehicles, and the path of converting sentient beings was not smooth. Only now is it beginning to be accomplished, and the credit is attributed to a destination. How could Manjushri hastily and carelessly exhaust the truth? Therefore, he hides what he sees and waits for the Buddha to confirm before starting. When preaching the prediction of the Treasure of Merit, the assembly was not surprised, hence the saying 'all sutras are like this'. 'Those who adhere to the teachings are not surprised' below 'etc.' should narrate the intention of bestowing or not bestowing predictions in a lifetime of scriptures, such as what does the Dharmadhatu of the
The intention of explaining doubts is that although Maitreya (The future Buddha) is among the eight hundred, he often wanders in abandoning habits, and is called seeking fame. Although he relies on past causes to supplement Shakyamuni's (The current Buddha) position, how can he compare to the grand discourses of Manjushri's (Bodhisattva of Wisdom) teachings? Moreover, he once served as a teacher to explain doubts, which is not a mistake. Saying 'secretly opening the lifespan' is to preemptively strike the assembly at that time and secretly trigger doubts. How can there be a saying that he just achieved enlightenment in Gaya (Place of Buddha's Enlightenment). The teacher is the disciple, which of the disciples of the two periods is more honorable? Who is the true teacher of the two places?
說？既師弟無定實本跡難憑，終須剋核令理有歸，密生其端本門方密。「九代祖師」者，若論八子皆師妙光，則八子皆以妙光而為父師，既云八子展轉授記，雖同師妙光應先記長子，餘者次第展轉為師，故得妙光居八代之首。八子最後名曰然燈，然燈既為釋迦之師，是故妙光為九代祖。「生非生」等者，既師弟更互，當知師弟生實非生，爾前曾滅滅亦非滅，必久曾證非生非滅常住理故，跡示生滅故云「非等」。又跡難測故故生非生，本理妙故故滅非滅，本跡雖殊不思議一，是故須以非生非滅之師弟預密表之。
「問彌勒」等者，昔八十劫承稟妙光，雖不通利，安得不聞？今為補處宿智頗忘，何故而今猶生疑問？答意者，此依權道不從實行，實行雖即曾聞，何妨今仍猶豫。然憶昔曾聞法華會中得記等事，亦應憶昔曾見法華會前端相釋疑，故知實位補處輔應化佛，示歷五味亦且從權，是故文中從權以釋。
次分明判中先騰意，次正釋。先騰意者，惟忖既忖量今昔，當知惟忖見已分明，故云「不謬」。為答之法先微后著，故至明判顯向非疑，故云「皆決定」也。皆言表諸即初后皆決，豈文殊大聖先思后當耶？次「當說」下正釋中，「當說」等者，當說合經，定用開經以之為表，開為合瑞理決無疑。「名妙法」等
【現代漢語翻譯】 現代漢語譯本：
說？既然師弟之間沒有固定的真實本源和軌跡難以憑靠，最終必須仔細考察，使道理有所歸屬，秘密地產生它的開端，本門才算秘密。「九代祖師」（指從過去佛到釋迦牟尼佛之間的傳承）是指，如果說八個兒子都是妙光（過去佛）的弟子，那麼八個兒子都以妙光為父師，既然說八個兒子輾轉授記，即使都以妙光為師，也應該先給長子授記，其餘的依次輾轉為師，所以妙光才能位居八代之首。八個兒子中最後一位名叫然燈（定光佛），然燈既然是釋迦（釋迦牟尼佛）的老師，所以妙光是九代祖。「生非生」等等，既然師弟之間相互轉換，應當知道師弟的產生實際上並非產生，在此之前曾經滅亡的也並非滅亡，必定是長久以來已經證悟了非生非滅的常住之理，只是在事蹟上示現生滅，所以說『非等』。又因為事蹟難以測度，所以說產生並非產生，根本的道理玄妙，所以說滅亡並非滅亡，根本和事蹟雖然不同，但不可思議地是一體的，所以必須用非生非滅的師弟來預先秘密地表明它。
『問彌勒』等等，過去在八十劫（極長的時間單位）之前承受妙光的教誨，即使不通達順利，怎麼會沒有聽聞過呢？現在作為補處菩薩（下一尊佛的候選人）宿世的智慧或許遺忘了，為什麼現在還產生疑問呢？回答的意思是，這是依據權巧方便的教法，而不是從實際修行的角度來說的，實際修行雖然曾經聽聞過，又妨礙現在仍然猶豫呢？然而回憶過去曾經在《法華經》法會上得到授記等等事情，也應該回憶過去曾經在《法華經》法會前端詳相好而消除疑問，所以知道實際地位是補處菩薩，輔助應化佛，示現經歷五味（指佛陀教法的五個階段）也且是從權宜之計，所以文中是從權宜的角度來解釋。
接下來分明判決中，先提出意旨，然後正式解釋。先提出意旨是指，只是忖量，既然忖量今昔，應當知道只是忖量就已經見解分明，所以說『不謬』。因為回答的方法是先隱微后顯著，所以到了分明判決時，就顯現出方向而不再疑惑，所以說『皆決定』。『皆』字表明所有，即從開始到最後都已決定，難道文殊（文殊菩薩）大聖是先思考後才恰當嗎？接下來『當說』以下正式解釋中，『當說』等等，當說合經，一定用開經來作為它的表徵，開經是合經的祥瑞，道理確定無疑。『名妙法』等等
【English Translation】 English version:
Said? Since the master-disciple relationship has no fixed, real origin and traces that are difficult to rely on, ultimately it must be carefully examined so that the principle has a place to return to, and secretly generate its beginning, then the school is truly secret. 'Ninth Generation Patriarch' (referring to the lineage from past Buddhas to Shakyamuni Buddha) refers to, if it is said that the eight sons are all disciples of Miaoguang (past Buddha), then the eight sons all take Miaoguang as their father and teacher. Since it is said that the eight sons transmitted the prediction in turn, even if they all take Miaoguang as their teacher, the eldest son should be predicted first, and the others should be teachers in turn, so Miaoguang can be at the head of the eighth generation. The last of the eight sons is named Randeng (Dipamkara Buddha), and since Randeng is the teacher of Shakya (Shakyamuni Buddha), Miaoguang is the ninth generation patriarch. 'Birth is not birth' etc., since the master and disciple transform mutually, it should be known that the birth of the master and disciple is actually not birth, and what was extinguished before is also not extinguished. It must be that they have long since realized the constant principle of non-birth and non-extinction, but only show birth and extinction in their deeds, so it is said 'not equal'. Also, because the deeds are difficult to measure, it is said that birth is not birth, and the fundamental principle is profound, so it is said that extinction is not extinction. Although the root and traces are different, they are inconceivably one, so it is necessary to use the master and disciple of non-birth and non-extinction to secretly indicate it in advance.
'Questioning Maitreya' etc., in the past, eighty kalpas (extremely long units of time) ago, he received the teachings of Miaoguang, and even if he did not understand them smoothly, how could he not have heard them? Now, as a Bodhisattva of Replacement (candidate for the next Buddha), the wisdom of past lives may have been forgotten, so why do you still have doubts now? The meaning of the answer is that this is based on expedient teachings, not from the perspective of actual practice. Although actual practice has been heard before, what prevents you from still hesitating now? However, recalling the past events of receiving predictions at the Lotus Sutra assembly, you should also recall examining the physical characteristics and eliminating doubts at the beginning of the Lotus Sutra assembly. Therefore, knowing that the actual position is the Bodhisattva of Replacement, assisting the manifested Buddha, showing the experience of the five flavors (referring to the five stages of the Buddha's teachings) is also an expedient measure, so the text explains it from an expedient perspective.
Next, in the clear judgment, first raise the intention, and then formally explain. Raising the intention first means that just considering, since you are considering the past and present, you should know that just considering is already clear in understanding, so it is said 'not mistaken'. Because the method of answering is first subtle and then obvious, so when it comes to clear judgment, the direction is revealed and there is no longer any doubt, so it is said 'all are decided'. The word 'all' indicates everything, that is, it has been decided from beginning to end. Could it be that the great sage Manjushri (Manjushri Bodhisattva) thinks first and then is appropriate? Next, in the formal explanation below 'When to speak', 'When to speak' etc., when to speak the combined sutra, definitely use the opening sutra as its symbol, the opening sutra is the auspicious sign of the combined sutra, the principle is certain and there is no doubt. 'Named Wonderful Dharma' etc.
者，華必有蓮如因定克果，故知當入妙因定用天華四雨為表。「教菩薩」等者，自此已前眾機仍隔，此會之始根性慾純，睹瑞欣然當入行理，定用人喜以之為表。「佛所護念」等者，所護之理中地無動，慾念敷弘令當入果，入果見理理是所護，故用地動為其表也。「兼總入定」等者，四瑞總由中定而成，說法雖即不專由定，說是慧性全定為體，故開定合定總攝教行人理故也。「有人」下述古，正是現瑞時問，故得以瑞為今；謝方名「已」，云何在定華地炳然，眾喜充懷毫光溢目，古人稱已殊不體文。唯說法適休，況眾猶未散，故從多瑞皆名為今。故引文云「今見此瑞」，今何所隔？瑞無不通，降此屬當，故云「當說」。前「昔同」下注「云云」者，正指此中，故作等者。六瑞為今具兼二義：一有文證，故文云「今見此瑞」；二者推理，《無量義經》事訖，眾存猶入其定。又云「爾時世尊放眉間光」，爾時者當爾時也。若謂華止地靜為已同者，如來亦應已從定起。偈中不頌惟忖略曾者，偈望長行廣略之意各有其方，為解義故、為攝持故，互存互沒尚不失旨，況為答之法容與階漸，長行既賓主禮足，偈頌但存於大綱，已有廣曾明判，故不俟略及惟忖。「于廣」至「中間」者，舉前舉后，中可比知。
「表無問自說」
【現代漢語翻譯】 現代漢語譯本： 『者，華必有蓮如因定克果，故知當入妙因定用天華四雨為表』等語，意思是說，天花出現必定伴隨蓮花，如同因地修定最終證得果位一樣，因此可知佛陀將要進入微妙的因定，所以用天花和四種雨作為表徵。 『教菩薩』等語，意思是說，在此之前，眾生的根機仍然存在隔閡，而此次法會開始，眾生的根器純熟，見到祥瑞而欣然，應當進入修行的理路，所以用眾人的喜悅作為表徵。 『佛所護念』等語，意思是說，佛陀所護念的真理，在於證入果位時，心地不動搖，慾念弘揚，使眾生能夠進入果位。進入果位，見到真理，真理就是佛陀所護念的，所以用大地震動作為表徵。 『兼總入定』等語，意思是說，這四種祥瑞都是由佛陀入定而成就的，說法雖然立即開始，但並非完全由入定而來，說法是慧性的體現，而入定是慧性的本體，所以開啟入定、合於入定，總攝教化眾生和真理。 『有人』以下是敘述過去的事情，正是在出現祥瑞的時候提問，所以可以用祥瑞來比照現在。謝方稱之為『已』，怎麼能說在入定中天花和大地如此明顯，眾人的喜悅充滿心中，眉間的光芒溢於眼目，古人稱之為『已』，實在是不符合經文的本意。只有說法剛剛停止，況且眾人還沒有散去，所以從多種祥瑞都稱之為『今』。所以引用經文說『今見此瑞』，現在有什麼隔閡呢？祥瑞沒有不通達的，降臨此地應當說法，所以說『當說』。前面『昔同』下注釋『云云』，正是指這裡，所以用『等』字。 這六種祥瑞，既有『今』的含義，又兼具『當』的含義：一是有經文可以證明，所以經文說『今見此瑞』；二是用推理，《無量義經》的事情結束，大眾仍然處於入定之中。又說『爾時世尊放眉間光』，『爾時』就是指當時。如果說天花停止、大地靜止就是『已』，那麼如來也應該已經從定中起身了。偈頌中不讚頌『惟忖略曾』，是因為偈頌相對於長行，在廣略的意義上各有其方法，爲了解釋義理、爲了攝持義理，互相存在互相隱沒尚且不失旨意，何況是爲了回答問題而容許有階梯和漸進的過程，長行已經賓主之禮完備，偈頌只存在於大綱，已經有廣和曾的明確判斷，所以不必等到略和惟忖。 『于廣』到『中間』，是舉出前面和後面，中間可以類比得知。 『表無問自說』
【English Translation】 English version: 『者，華必有蓮如因定克果，故知當入妙因定用天華四雨為表』 means that where there are heavenly flowers, there must be lotuses, just as the attainment of the fruit is achieved through the practice of Samadhi (定, meditative concentration). Therefore, it is known that the Buddha is about to enter the Subtle Cause Samadhi (妙因定), and the heavenly flowers and four kinds of rain are used as symbols. 『教菩薩』 etc., means that before this, the faculties of the beings were still separated, but at the beginning of this assembly, the roots of the beings are pure, and seeing the auspicious signs, they are delighted and should enter the path of practice, so the joy of the people is used as a symbol. 『佛所護念』 etc., means that the truth that the Buddha protects is that when entering the fruit, the mind is unshakable, and the desires are promoted so that beings can enter the fruit. Entering the fruit, seeing the truth, the truth is what the Buddha protects, so the earth shaking is used as a symbol. 『兼總入定』 etc., means that these four auspicious signs are all achieved by the Buddha entering Samadhi, although the Dharma talk begins immediately, it is not entirely from entering Samadhi. The Dharma talk is the manifestation of wisdom, and entering Samadhi is the essence of wisdom, so opening Samadhi, uniting with Samadhi, and encompassing the teaching of beings and the truth. 『有人』 below describes the past, which is asking at the time of the auspicious signs, so the auspicious signs can be used to compare the present. Xie Fang calls it 『已』 (already), how can it be said that in Samadhi, the heavenly flowers and the earth are so obvious, the joy of the people fills the heart, and the light between the eyebrows overflows the eyes, the ancients called it 『已』, which is really not in line with the original meaning of the scripture. Only the Dharma talk has just stopped, and the people have not yet dispersed, so all the auspicious signs are called 『今』 (now). Therefore, quoting the scripture says 『今見此瑞』 (now seeing this auspicious sign), what is the separation now? The auspicious signs are all-pervasive, descending here should be Dharma talk, so it says 『當說』 (should speak). The previous 『昔同』 (formerly the same) below notes 『云云』 (and so on), which refers to this, so the word 『等』 (etc.) is used. These six auspicious signs have the meaning of 『今』 (now), and also have the meaning of 『當』 (should): one is that there is scriptural evidence, so the scripture says 『今見此瑞』 (now seeing this auspicious sign); the second is using reasoning, the matter of the Infinite Meaning Sutra (無量義經) is over, and the masses are still in Samadhi. It also says 『爾時世尊放眉間光』 (at that time, the World Honored One emitted light from between his eyebrows), 『爾時』 (at that time) refers to that time. If it is said that the heavenly flowers stopping and the earth being still is 『已』 (already), then the Tathagata (如來) should have already risen from Samadhi. The verses do not praise 『惟忖略曾』 (only speculate slightly), because the verses, relative to the prose, each have their own methods in terms of breadth and brevity, in order to explain the meaning, in order to hold the meaning, mutually existing and mutually disappearing still do not lose the purpose, let alone allowing for steps and gradual processes in order to answer questions, the prose has already completed the etiquette of host and guest, the verses only exist in the outline, there is already a clear judgment of breadth and past, so there is no need to wait for brevity and speculation. 『于廣』 (in breadth) to 『中間』 (middle), is to cite the front and the back, the middle can be known by analogy. 『表無問自說』 (represents speaking without being asked)
者，〈方便品〉初從三昧起告舍利弗，廣嘆略嘆此土他土，寄言絕言、若境若智，此乃一經之根本、五時之要津，此事不輕故須先表，即十二部中之一也。「現諸」等者，都指四行故名為總，其中六瑞文相猶別，初一行頌說法，次一行頌入定，次二句頌雨華，但加天鼓以助妙因，次半行頌眾喜，次半行頌地動，次一句頌放光，不能細分但且云總。以兼天鼓，天龍供養，非灼然云喜，故且云總，良由此也。頌他土中，初頌六趣中三行為四：初半行重明總瑞。次一句正舉六趣故云「一切」。次一句中總明生死因果及處，「生死」兩字總標也。業明生死之因、報明生死之果，處即二十五有，故亦與此同也。次一行明所依土。前長行文及問答中皆不云光色，至此方云者前豈應無？次一行明諸趣供養。雖云供養，意表機成，當知前亦非無也。
問：
既云莊嚴則是凈土，既云道同那列凈土？
答：
凈由光照元具六道，凈土則無惡道之名，故知非但色凈由光，亦乃眾寶具足，各供則指萬八千土。
「可知」下「云云」者，四機既遍於諸趣，四佛遍赴於物機，是故四教各有真道，一坐任運三十四念，一念相應不加功力，二處妙覺本得自然，他不見之大小混亂。次「例如」下引例以釋自然，但舉小喻
【現代漢語翻譯】 現代漢語譯本： 『者，〈方便品〉』（Upāya-parivarta，方便品）一開始，佛陀從三昧（samādhi，禪定）中起身，告訴舍利弗（Śāriputra，智慧第一的弟子），廣泛地讚歎此土（佛陀所處的娑婆世界）和他土（其他佛的世界），用寄言（間接的言語）和絕言（超越言語的表達），無論是境（客觀世界）還是智（主觀智慧），這都是一部經的根本，五時（佛陀說法的五個時期）的重要關口。這件事非同小可，所以需要先表明，這就是十二部經（佛教經典的十二種分類）中的一種。『現諸』等，都是指四行（四種修行方式），所以稱為總說，其中六瑞（六種祥瑞的景象）的文相還是有區別的。第一行頌揚說法，第二行頌揚入定，第三、四句頌揚天雨妙華，但加上天鼓來輔助微妙的因緣，第五行頌揚大眾歡喜，第六行頌揚大地震動，第七句頌揚佛陀放光。不能細緻地劃分，所以暫且說是總說。因為兼有天鼓，天龍（Nāga，護法神）供養，並非明確地說歡喜，所以暫且說是總說，原因就在這裡。頌揚他土中，首先頌揚六趣（六道輪迴）中的三種行為，分為四部分：第一部分的前半行，再次說明總的祥瑞。第二句，直接舉出六趣，所以說『一切』。第三句中，總括地說明生死的因果和處所，『生死』兩個字是總的標示。業（karma，行為）說明生死的因，報（vipāka，果報）說明生死的果，處所就是二十五有（三界中的二十五種存在狀態），所以也與此相同。第四行，說明所依止的國土。前面的長行文和問答中，都沒有說光色，到這裡才說，難道前面就沒有嗎？第五行，說明諸趣的供養。雖然說是供養，意思是表明機緣成熟，應當知道前面也不是沒有。 問： 既然說是莊嚴，那就是凈土（buddhakṣetra，佛的清凈國土），既然說道同，那又怎麼能列入凈土呢？ 答： 清凈是因為佛光照耀，本來就具備六道（六趣），凈土則沒有惡道（地獄、餓鬼、畜生）的名稱，所以知道不僅僅是色相清凈，也是因為佛光，而且各種珍寶都具足，各自供養，指的是萬八千土（無數的佛土）。 『可知』下『云云』，四機（四種根機）既然普遍存在於諸趣，四佛（不同佛）普遍應赴于眾生的根機，所以四教（藏、通、別、圓四教）各有真道，一坐（一次禪坐）任運（自然而然）三十四念（三十四個心念），一念相應，不增加任何功力，二處（兩種境界）妙覺（奇妙的覺悟）本來就是自然而得，他人看不見的大小混亂。接下來『例如』，引用例子來解釋自然，只是舉了一個小的比喻。
【English Translation】 English version: 『者，〈Upāya-parivarta〉』 (Chapter on Expedients) begins with the Buddha rising from samādhi (meditative absorption), telling Śāriputra (foremost in wisdom), extensively praising this land (the Saha world where the Buddha resides) and other lands (other Buddha worlds), using indirect and direct expressions, whether it be the realm (objective world) or wisdom (subjective intelligence), this is the foundation of a sutra, the crucial point of the five periods (of the Buddha's teachings). This matter is not trivial, so it must be stated first, which is one of the twelve divisions of scriptures (twelve categories of Buddhist scriptures). 『現諸』 (Manifesting various) etc., all refer to the four practices, hence it is called a general statement, among which the textual aspects of the six auspicious signs are still different. The first line praises the Dharma teaching, the second line praises entering samādhi, the third and fourth lines praise the rain of wonderful flowers, but adding heavenly drums to assist the subtle causes, the fifth line praises the joy of the assembly, the sixth line praises the earth shaking, the seventh line praises the Buddha emitting light. It cannot be finely divided, so it is temporarily called a general statement. Because it includes heavenly drums, Nāga (guardian deities) offerings, it is not explicitly saying joy, so it is temporarily called a general statement, the reason is here. In praising other lands, first praising the three actions in the six realms (of reincarnation), divided into four parts: the first half of the first part, re-explains the general auspiciousness. The second sentence directly mentions the six realms, so it says 『all』. In the third sentence, it generally explains the causes and effects of birth and death and the place, the two words 『birth and death』 are the general indication. Karma (action) explains the cause of birth and death, vipāka (retribution) explains the effect of birth and death, the place is the twenty-five existences (twenty-five states of existence in the three realms), so it is also the same as this. The fourth line explains the land on which it depends. In the preceding long passage and questions and answers, there was no mention of light and color, it is only mentioned here, could it be that there was none before? The fifth line explains the offerings of the various realms. Although it is said to be offerings, the meaning is to indicate that the opportunity is ripe, it should be known that it was not absent before. Question: Since it is said to be adorned, then it is a pure land (buddhakṣetra, Buddha's pure land), since the path is the same, then how can it be listed as a pure land? Answer: Purity is due to the light shining, originally possessing the six realms, the pure land has no name of evil realms (hell, hungry ghosts, animals), so it is known that it is not only the purity of form, but also because of the light, and all kinds of treasures are complete, each offering refers to ten thousand eight thousand lands (countless Buddha lands). 『可知』 (It can be known) below 『云云』 (and so on), since the four capacities (four types of faculties) are universally present in the various realms, the four Buddhas (different Buddhas) universally respond to the faculties of sentient beings, so the four teachings (Tiantai's four teachings) each have a true path, one sitting (one meditation session) naturally (spontaneously) thirty-four thoughts (thirty-four mental moments), one thought corresponding, without adding any effort, two places (two states) wonderful enlightenment (wonderful awakening) is originally naturally obtained, others cannot see the confusion of size. Next 『例如』 (for example), citing examples to explain nature, only giving a small metaphor.
大。「七生」等者意同前問，若言真道自然、三教入真，何以聽法？由答中如流得風，故引小為例，如七生聞法尚滅至一生二生，況諸菩薩？應具辨三果家家、一來，以例地住真道位也。今光中所見應皆果佛，義可通因，既有本跡四句不同，豈無一土本下跡高、本高跡下及以俱下，本跡俱高理數然也。故自然之稱其例實多，若云法報須約別圓，故注云云。言「將法約人」者，但云深法不語菩薩，約法須之。「第四三行」者，其中既云不頌圓覺，則初行頌聲聞竟應云「二行頌六度」，但云「一行」恐誤。又頌施忍等於四度，亦恐誤也。第二行中進、戒二度，第三行中施、忍二度，只應等余禪、慧二度耳。若作初二行頌聲聞，則初一行直明見人，次一行明所修行，以云「有諸比丘」故也。但諸文中多不以進、戒表于聲聞，然亦不以比丘為菩薩。前發問偈中，但云「又見菩薩而作比丘」耳。次一行明菩薩乘，即唯指三藏。言「將人約法」，但云聲聞不云四諦，約人須之。第五二行雲「頌上種種相貌」，又云「略無起塔」者，具如上文以對六度。又如以般若三行對三味是也。亦可從「或有諸比丘」去，至「說法求佛道」四行，總頌菩薩即六度義足，以第三行是禪、第四行是智，即如長行亦于菩薩乘中兼於二酥，故云六波羅蜜。
從「令得」去為法華意，亦只是進退取之耳。若依向分即是六度，含于多種，以當酪及二酥菩薩也。次「爾時」下一行半，云「追頌」者，隨頌也。若準《玄》文用此「追」字，皆云「退」耳。如雲「涅槃追分別諸經」，即退向前也。今此但以退後為隨。「天人」下初兩行二句頌因人同者，經云「從三昧起，即讚妙光贊後方始說經」，故知正是對告，故不可依古作流通解之。況復但云「證知」不云「流通」也。「囑累如遺教」者，彼經初云：「我滅度后當珍敬波羅提木叉，如暗遇明如貧得寶(云云)。是汝大師，若我在世無異此也。」一一文初皆云「汝等比丘」。「有悲如涅槃」者，涕泣盈目遍體血現，如波羅奢華，此即恭法慕人之志也。「有慰喻亦如遺教」者，彼經末云：「汝等比丘勿懷悲惱，若我住世一劫一劫會亦應滅，會而不離終不可得，自利利人法皆具足。若我久住更無所益。」「例如今佛付彌勒云云」者，如雲「一稱南無佛皆得值彌勒」等。后彌勒初成道時語言：「釋迦牟尼種種呵責，無奈汝何。教植來緣，今得植我。」即彌勒受付之文也。
「我見」下四偈，不同舊釋以為結成。須頌上文判答意者，若作結成之言則剩，判答之文又闕，豈得不將頌判答耶？「頌上當說大乘經」者，亦應云名妙法蓮華
【現代漢語翻譯】 現代漢語譯本：從『令得』去理解《法華經》的意旨，也只是從進退兩方面來把握而已。如果按照向上的部分來說，那就是六度（六種修行方法：佈施、持戒、忍辱、精進、禪定、智慧），包含多種含義，可以比作酪和兩種酥，是菩薩的境界。接下來『爾時』下的一行半，說『追頌』，就是隨順著頌揚的意思。如果按照《玄》文來使用這個『追』字，都說是『退』的意思。比如《涅槃經》中說『涅槃追分別諸經』，就是退回到前面。現在這裡只是把退後作為隨順。『天人』下最初兩行兩句頌揚因人相同，是因為經中說『從三昧起，就讚美妙光，讚美之後才開始說經』，所以知道這正是對告，所以不可以按照古人的解釋作為流通。況且只是說『證知』，沒有說『流通』。『囑累如遺教』，是因為《遺教經》一開始就說：『我滅度后應當珍重恭敬波羅提木叉（戒律），如同在黑暗中遇到光明，如同貧窮的人得到珍寶（等等）。這是你們的老師，如果我還在世，和這沒有什麼不同。』每一段文字的開頭都說『你們這些比丘』。『有悲如涅槃』，是說涕淚滿面，全身血現，如同波羅奢華（一種紅色的花），這就是恭敬佛法、仰慕佛陀的心志。『有慰喻亦如遺教』，是說《遺教經》末尾說：『你們這些比丘不要悲傷煩惱，如果我住世一劫又一劫，終究也是要滅度的，相會而不分離最終是不可能得到的，自利利人的方法都已經具備。如果我長久住世，也沒有什麼更多的益處。』『例如今佛付彌勒云云』，比如經中說『一聲稱念南無佛，都能遇到彌勒』等等。後來彌勒初次成道的時候說：『釋迦牟尼種種呵責，拿你沒辦法。教你種下來世的因緣，現在才能種植我。』這就是彌勒接受佛的囑託的文字。 『我見』下面的四句偈頌，不同於舊的解釋認為是總結。必須頌揚上文判答的意義，如果作為總結的話就顯得多餘，判答的文字又缺失，怎麼能不頌揚判答呢？『頌上當說大乘經』，也應該說名稱是《妙法蓮華經》。 English version: To understand the meaning of the Lotus Sutra from 'Ling De' (令得), it is simply to grasp it from the aspects of advancement and retreat. If based on the upward aspect, it is the Six Perfections (Six Paramitas: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), containing various meanings, which can be compared to milk, curd, and two kinds of ghee, representing the state of a Bodhisattva. Next, in the line and a half following 'Er Shi' (爾時, at that time), 'Zhui Song' (追頌, following and praising) means praising in accordance with. If using the word 'Zhui' (追, following) according to the Xuan text, it always means 'retreating'. For example, 'Nirvana Zhui Fenbie Zhu Jing' (涅槃追分別諸經, Nirvana follows and distinguishes various sutras) means retreating to the front. Here, it simply takes retreating as following. The initial two lines and two sentences under 'Tian Ren' (天人, gods and humans) praise the similarity of causes and people because the sutra says, 'Rising from Samadhi, they praise Wonderful Light, and only after praising do they begin to speak the sutra,' so it is known that this is precisely a direct announcement, so it cannot be interpreted as circulation according to ancient interpretations. Moreover, it only says 'Zheng Zhi' (證知, to certify and know), not 'Liutong' (流通, to circulate). 'Zhu Lei Ru Yi Jiao' (囑累如遺教, entrusting like the final teachings) is because the Yi Jiao Jing (遺教經, Sutra of the Final Teachings) begins by saying: 'After my Parinirvana, you should cherish and respect the Pratimoksha (戒律, precepts), like encountering light in darkness, like the poor obtaining treasure (etc.). This is your teacher, and if I were still in the world, it would be no different.' Each passage begins with 'You Bhikshus' (你們這些比丘, you monks). 'You Bei Ru Niepan' (有悲如涅槃, having sorrow like Nirvana) means tears filling the eyes, the whole body showing blood, like a Palasha flower (波羅奢華, a red flower), which is the aspiration of respecting the Dharma and admiring the Buddha. 'You Wei Yu Yi Ru Yi Jiao' (有慰喻亦如遺教, having consolation also like the final teachings) means the end of the Yi Jiao Jing says: 'You Bhikshus, do not be sad or distressed, if I were to live for a kalpa after kalpa, I would still eventually pass away, meeting without separation is ultimately unattainable, the methods of benefiting oneself and others are all complete. If I were to live long, there would be no further benefit.' 'Li Ru Jin Fo Fu Mile Yunyun' (例如今佛付彌勒云云, for example, the present Buddha entrusts to Maitreya, etc.) is like saying in the sutra, 'One recitation of Namo Buddha can meet Maitreya' (南無佛, Homage to Buddha), etc. Later, when Maitreya first attained enlightenment, he said: 'Shakyamuni scolded in various ways, but could do nothing about you. He taught you to plant the causes for the future, so that you can now plant me.' This is the text of Maitreya receiving the Buddha's entrustment. The four verses below 'Wo Jian' (我見, my view) are different from the old interpretation, which considers them to be a conclusion. It is necessary to praise the meaning of the judgment and answer in the preceding text. If it is taken as a conclusion, it would be redundant, and the text of the judgment and answer would be missing. How can one not praise the judgment and answer? 'Song Shang Dang Shuo Da Cheng Jing' (頌上當說大乘經, praising the above should speak the Mahayana Sutra) should also say that the name is the 'Wonderful Dharma Lotus Sutra' (妙法蓮華經, Saddharma Puṇḍarīka Sūtra).
【English Translation】 English version: To understand the meaning of the Lotus Sutra from 'Ling De' (令得), it is simply to grasp it from the aspects of advancement and retreat. If based on the upward aspect, it is the Six Perfections (Six Paramitas: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā), containing various meanings, which can be compared to milk, curd, and two kinds of ghee, representing the state of a Bodhisattva. Next, in the line and a half following 'Er Shi' (爾時, at that time), 'Zhui Song' (追頌, following and praising) means praising in accordance with. If using the word 'Zhui' (追, following) according to the Xuan text, it always means 'retreating'. For example, 'Nirvana Zhui Fenbie Zhu Jing' (涅槃追分別諸經, Nirvana follows and distinguishes various sutras) means retreating to the front. Here, it simply takes retreating as following. The initial two lines and two sentences under 'Tian Ren' (天人, gods and humans) praise the similarity of causes and people because the sutra says, 'Rising from Samadhi, they praise Wonderful Light, and only after praising do they begin to speak the sutra,' so it is known that this is precisely a direct announcement, so it cannot be interpreted as circulation according to ancient interpretations. Moreover, it only says 'Zheng Zhi' (證知, to certify and know), not 'Liutong' (流通, to circulate). 'Zhu Lei Ru Yi Jiao' (囑累如遺教, entrusting like the final teachings) is because the Yi Jiao Jing (遺教經, Sutra of the Final Teachings) begins by saying: 'After my Parinirvana, you should cherish and respect the Pratimoksha (戒律, precepts), like encountering light in darkness, like the poor obtaining treasure (etc.). This is your teacher, and if I were still in the world, it would be no different.' Each passage begins with 'You Bhikshus' (你們這些比丘, you monks). 'You Bei Ru Niepan' (有悲如涅槃, having sorrow like Nirvana) means tears filling the eyes, the whole body showing blood, like a Palasha flower (波羅奢華, a red flower), which is the aspiration of respecting the Dharma and admiring the Buddha. 'You Wei Yu Yi Ru Yi Jiao' (有慰喻亦如遺教, having consolation also like the final teachings) means the end of the Yi Jiao Jing says: 'You Bhikshus, do not be sad or distressed, if I were to live for a kalpa after kalpa, I would still eventually pass away, meeting without separation is ultimately unattainable, the methods of benefiting oneself and others are all complete. If I were to live long, there would be no further benefit.' 'Li Ru Jin Fo Fu Mile Yunyun' (例如今佛付彌勒云云, for example, the present Buddha entrusts to Maitreya, etc.) is like saying in the sutra, 'One recitation of Namo Buddha can meet Maitreya' (南無佛, Homage to Buddha), etc. Later, when Maitreya first attained enlightenment, he said: 'Shakyamuni scolded in various ways, but could do nothing about you. He taught you to plant the causes for the future, so that you can now plant me.' This is the text of Maitreya receiving the Buddha's entrustment. The four verses below 'Wo Jian' (我見, my view) are different from the old interpretation, which considers them to be a conclusion. It is necessary to praise the meaning of the judgment and answer in the preceding text. If it is taken as a conclusion, it would be redundant, and the text of the judgment and answer would be missing. How can one not praise the judgment and answer? 'Song Shang Dang Shuo Da Cheng Jing' (頌上當說大乘經, praising the above should speak the Mahayana Sutra) should also say that the name is the 'Wonderful Dharma Lotus Sutra' (妙法蓮華經, Saddharma Puṇḍarīka Sūtra).
，頌云「佛當雨法雨」等，頌上教菩薩法。故知上之六句，但明欲說之由，誡眾令生渴慕耳。頌云「諸求三乘人」等，頌上佛所護念，是佛所護故為斷疑，與上文相泯合，何得不頌上耶？若作斷伏疑釋者，文復妙同。斷第一意者，妙瑞本表報於法同。斷第二意者，瑞同法必實相。斷第三意者，至此會者咸無異求。斷第四意者，三疑得除，功在於佛。「事窮」等者，「事窮」謂名等三也。「理盡」謂所顯之體。事理合一，何所復疑？◎
法華文句記卷第三(中)
法華文句記卷第三(下)
唐天臺沙門湛然述
◎釋方便品
《正法華》題稱「善權品」，及至釋文皆云「善權方便」，當知法護亦以善權而釋方便，善是巧之異名耳。文自分二，初略中自二，初正釋中文自為三，初一從字訓，后二從意義。又初二從昔教，后一屬今經。雖有三釋，並以三教而為方便，但有能通非能通及以即不即異，致成三釋，然須略譚三種大旨，方可消文。然於三中初約能用三教得名，法是所用、用是能用，雖法之與用俱通四教，但有方圓差會之殊，故方便之稱從權立名，權不即實故對昔辨，成體外權非今品意，文中舉圓即屬真實，相對來耳。故知在昔不應以秘妙釋方便也，乃是秘而不說名為方便。況圓于昔乃
【現代漢語翻譯】 ，頌文說『佛當雨法雨』等等，頌揚了上文所教的菩薩法。因此可知，前面的六句，只是說明想要說法的原因，告誡大眾要心生渴慕而已。頌文說『諸求三乘人』等等，頌揚了上文佛所護念的內容，因為是佛所護念，所以能斷除疑惑，與上文相互融合，怎麼能說不是頌揚上文呢？如果將此解釋為斷除和降伏疑惑，那麼文意就更加精妙相同了。斷除第一層意思，精妙的祥瑞本來就表示報身與法身相同。斷除第二層意思，祥瑞相同，那麼法必是實相。斷除第三層意思，來到法會的人都沒有其他的追求。斷除第四層意思，三種疑惑得以消除，功勞在於佛。『事窮』等等，『事窮』指的是名、等等三種。『理盡』指的是所顯現的本體。事和理合一，還有什麼可以疑惑的呢？ 法華文句記卷第三(中) 法華文句記卷第三(下) 唐天臺沙門湛然述 ◎釋方便品 《正法華》的題目稱為『善權品』，等到解釋經文時都說『善權方便』，應當知道法護也是用善權來解釋方便，善是巧的另一種說法罷了。文章自分為二部分，首先是略釋，略釋中又分為二部分，首先是正釋，正釋中又分為三部分，首先是從字面訓釋，后二是從意義解釋。又，前二是從昔時的教法解釋，后一是屬於現在的經文。雖然有三種解釋，都是用三教作為方便，但有能通、非能通以及即、不即的差異，導致形成三種解釋，然而需要簡略地談論三種大旨，才能理解經文。然而在三種解釋中，首先是就所能運用的三教來得名，法是所用，用是能用，雖然法和用都通於四教，但有方和圓的差別，所以方便的稱呼是從權巧而立名，權巧不即是真實，所以對照過去來辨別，成為體外的權巧，不是現在這部經的本意，文中舉出圓教就屬於真實，是相對來說的。所以知道在過去不應該用秘妙來解釋方便，而是秘而不說才叫做方便。何況圓教在過去
【English Translation】 The verse says 'The Buddha will rain the Dharma rain' etc., praising the Bodhisattva Dharma taught above. Therefore, it is known that the previous six sentences only explain the reason for wanting to speak the Dharma, and admonish the assembly to generate longing. The verse says 'Those who seek the Three Vehicles' etc., praising the Buddha's mindfulness mentioned above. Because it is protected by the Buddha, it can eliminate doubts, and it merges with the previous text. How can it be said that it does not praise the above? If this is interpreted as eliminating and subduing doubts, then the meaning of the text is even more subtle and the same. Eliminating the first meaning, the subtle auspiciousness originally represents that the Reward Body is the same as the Dharma Body. Eliminating the second meaning, if the auspiciousness is the same, then the Dharma must be the Real Mark. Eliminating the third meaning, those who come to this assembly have no other pursuits. Eliminating the fourth meaning, the three doubts are eliminated, and the merit lies in the Buddha. 'Exhaustion of affairs' etc., 'Exhaustion of affairs' refers to the three, such as name, etc. 'Exhaustion of principle' refers to the manifested essence. When affairs and principle are united, what else can be doubted? The Record of the Words and Sentences of the Lotus Sutra, Volume Three (Middle) The Record of the Words and Sentences of the Lotus Sutra, Volume Three (Lower) Narrated by Śramaṇa Zhanran of Tiantai in the Tang Dynasty ◎ Explanation of the 'Expedient Means' Chapter The title of the Zheng Fa Hua (Saddharma-pundarika-sutra) is called the 'Skillful Means Chapter', and when explaining the text, it is always said 'Skillful Means and Expedient Means'. It should be known that Dharmaraksa also uses skillful means to explain expedient means. 'Skillful' is just another way of saying 'clever'. The text is divided into two parts, first a brief explanation, and the brief explanation is divided into two parts, first a direct explanation, and the direct explanation is divided into three parts, first a literal explanation, and the latter two are explanations from meaning. Also, the first two are explained from the teachings of the past, and the last one belongs to the present sutra. Although there are three explanations, all use the Three Teachings as expedient means, but there are differences in whether they can be connected, whether they cannot be connected, and whether they are the same or not the same, resulting in three explanations. However, it is necessary to briefly discuss the three main points in order to understand the text. However, in the three explanations, the first is named according to the Three Teachings that can be used. The Dharma is what is used, and the use is what can be used. Although the Dharma and the use both connect to the Four Teachings, there are differences in square and round, so the name of expedient means is established from skillful means. Skillful means are not the same as reality, so they are distinguished by comparing them to the past, becoming skillful means outside the essence, which is not the intention of this chapter. The mention of the Perfect Teaching in the text belongs to reality, relatively speaking. Therefore, it is known that in the past, one should not use secret and subtle to explain expedient means, but rather that not revealing it is called expedient means. Moreover, the Perfect Teaching in the past
是兼帶之圓，是故遍圓咸非今意。次第二釋權屬能通三教，亦得名為方便，然雖不即，以能為圓作遠詮故，所詮之圓亦帶能詮為方便故，故知並非今品意也。前釋不云三為能者，權實逗會各致其極故方法不同，至第三釋方乃三權即是一實，指此即實之權，方名今經方便。
次消文者，初約法用中為五：先法，次舉譬，三明用權意，四引證，五「此義」下結非。初又三：先釋訓。「方者法也」者，《說文》云：「法，術也。」正當今文。《爾雅》云：「則也。」即法家之則。又云：「正也。」今亦如是，其法正故方可逗機，雖未開顯不得不正。次「法有」下釋義。雖俱法用，以偏望圓，偏差圓會；會雖勝差，然會非差，用顯非妙。三「三權」下釋相，又二：初釋法方圓，以對規矩而分偏圓，用顯非妙。「三方一圓」者，雖即四教俱名法用，正以偏法名為方便。次「若智」下釋用差會。所以俱置法用言者，各契機耳。非俱會圓故並云「逗」。又法用者，法名雖通，用既適時未為純一，為以何法逗何等機？故以四法赴機差會不等，權實相待是非俱非。如前釋法意既未融，逗物未暢規矩仍別，且云善用。「詣」謂所趣，正是用也。智詣不同，用法不等。次譬意者，正譬法用不同，有二重法譬，于中置卻圓中方法之名，且
【現代漢語翻譯】 現代漢語譯本：這種兼帶其他含義的圓融，因此普遍的圓融都不是現在所說的意思。其次，第二種解釋權宜之計屬於能夠貫通三教的方便法門，也可以稱為方便，然而即使不完全相同，因為它能夠為圓融作出長遠的詮釋，所以所詮釋的圓融也帶有能詮釋的方便，因此可知並非現在所說的品的意思。前面解釋沒有說三權為能詮釋的原因是，權宜之計和真實之理的結合各自達到極致，所以方法不同，到第三種解釋才說三權就是一實，指的就是這即是實相的權宜之計，才稱之為現在所說的經中的方便。 接下來解釋文句，首先從法的作用方面分為五點：首先是法，其次是舉例，第三是說明運用權宜之計的用意，第四是引用證據，第五是『此義』下總結否定。首先又分為三點：首先是解釋字義。『方者法也』，《說文解字》說：『法，術也。』正符合現在的文句。《爾雅》說：『則也。』就是法家的法則。又說：『正也。』現在也是這樣，因為法正才能適應時機，即使沒有開顯也不得不正。其次是『法有』下解釋含義。雖然都是法的作用，但以偏概全地看待圓融，就會有偏差和圓融的結合；結合雖然勝過偏差，但結合不是偏差，作用的顯現不是妙用。第三是『三權』下解釋相狀，又分為兩點：首先是解釋法、方、圓，用對比圓規和矩尺來區分偏和圓，作用的顯現不是妙用。『三方一圓』，即使四教都稱為法的作用，也只是用偏頗的法稱為方便。其次是『若智』下解釋作用的差異和結合。之所以都放在法的作用來說，是因為各自適應不同的根機罷了。不是都結合圓融，所以都說『逗』。而且法的作用，法這個名稱雖然通用，但作用既然適應時機就不是純粹的，用什麼法來適應什麼根機？所以用四法來適應根機，差異和結合是不一樣的，權宜之計和真實之理相互對待，是非都不是絕對的。像前面解釋法的意思既然沒有融會貫通，適應事物就沒有暢通，圓規和矩尺仍然有區別，只是說善於運用。『詣』指的是所趨向，正是作用。智慧的趨向不同，用法就不一樣。其次是譬喻的用意，正是譬喻法的作用不同，有兩重法的譬喻，其中省略了圓融中的方法這個名稱，暫且
【English Translation】 English version: This kind of roundness that carries other meanings, therefore, universal roundness is not what is meant now. Secondly, the second explanation of expedient means belongs to the skillful means that can connect the three teachings, and can also be called 'upaya' (expedient means). However, even if they are not exactly the same, because it can make a long-term interpretation of roundness, the roundness that is interpreted also carries the 'upaya' (expedient means) that can interpret it. Therefore, it can be known that it is not the meaning of the current chapter. Next, explaining the sentences, first, from the aspect of the function of the Dharma, it is divided into five points: first is the Dharma, second is giving examples, third is explaining the intention of using expedient means, fourth is quoting evidence, and fifth is summarizing and negating under 'this meaning'. First, it is further divided into three points: first is explaining the meaning of the words. 'Fang zhe fa ye' ('Square means Dharma'), 'Shuowen Jiezi' ('Explaining Simple and Complex Characters') says: 'Fa, shu ye' ('Dharma, skill'). It exactly matches the current sentence. 'Erya' ('Literary Expositor') says: 'Ze ye' ('Rule'). It is the rule of the legalists. It also says: 'Zheng ye' ('Correct'). It is the same now, because the Dharma is correct, it can adapt to the opportunity, even if it is not revealed, it must be correct. Secondly, 'fa you' ('Dharma has') explains the meaning. Although they are all functions of the Dharma, looking at roundness from a partial perspective will result in a combination of deviation and roundness; although the combination is better than the deviation, the combination is not the deviation, and the manifestation of the function is not wonderful. Third, 'san quan' ('three expedient means') explains the characteristics, and is further divided into two points: first is explaining Dharma, square, and round, using the comparison of compasses and rulers to distinguish between partial and round, and the manifestation of the function is not wonderful. 'San fang yi yuan' ('three squares and one circle'), even if the four teachings are all called the function of the Dharma, it is only using the biased Dharma as 'upaya' (expedient means). Secondly, 'ruo zhi' ('if wisdom') explains the difference and combination of functions. The reason why they are all placed in the function of the Dharma is because they each adapt to different capacities. Not all are combined with roundness, so they all say 'dou' ('adapt'). Moreover, the function of the Dharma, although the name of the Dharma is universal, since the function adapts to the opportunity, it is not pure. What Dharma is used to adapt to what capacity? Therefore, using the four Dharmas to adapt to the capacity, the difference and combination are different, and the expedient means and the true principle are treated with each other, and right and wrong are not absolute. Like the previous explanation, since the meaning of the Dharma has not been integrated, adapting to things is not smooth, and compasses and rulers are still different, it is only said to be good at using. 'Yi' refers to what is tending to, which is exactly the function. The tendency of wisdom is different, and the usage is different. Secondly, the intention of the metaphor is precisely to metaphorize the different functions of the Dharma. There are two levels of Dharma metaphors, in which the name of the method in roundness is omitted, and for the time being.
借秘妙之號，故隔偏之圓亦有體內方便，故名秘妙。秘妙之名似同第三，然其意則別。何者？第三乃以開顯為妙，此中乃以獨圓為妙，故此文中四俱方法，前之三教唯名方法，非秘無妙，后之圓教是秘是妙，故后教中得秘妙名，非關開顯，故用偏法，如以一指偏目一方；若用圓法，如以五指遍示諸方。三明用權意者，爾前未合即以權法名為隨欲。四引證者，應以三權為引出之法，文寄小說故云「三界」，況所離不同三界無別，若於如來方便本一，此意未宣故屬昔教。雖是體外方便，于理無非體內，而眾生未知，準佛意說，故云「稱歎方便」，以未開故非今品意。
次第二約能詮者，若理教相望，四教各論無非能詮，今以三望一，三為一實作詮，故三名能詮，是則前之三教教行人理悉為能詮。于中為七：初直立三教為門，此從義釋非關字訓。次「門名」下釋門義，如世之門本為能通，三皆入實故名為門。三「方便」下明門意，眾生不了元是所通，依其所執得成弄引，但不善曲者以引為弄。四「真實」下明門用，雖非即所，得入由茲。五「從能」下明得名，權實尚隔由物機差，故前之二釋，于顯露邊及別地前，非今品意。六引證意者，明彼昔門但云能通，於今須開，故云「開方便門」，非謂于彼已明開門。七「此義
【現代漢語翻譯】 現代漢語譯本：憑藉『秘妙』（不可思議的奧妙）之名，所以即使是侷限於一隅的圓融之理，也有其內在的方便法門，因此稱為『秘妙』。『秘妙』之名似乎與第三教（藏教）相同，但其意義卻不同。為什麼呢？第三教是以開顯為妙，而這裡是以獨圓為妙，因此在這段文字中，四教都具備方法，之前的三個教派只是名為方法，沒有『秘』就沒有『妙』，之後的圓教既是『秘』又是『妙』，因此後教中才得到『秘妙』之名，與開顯無關，所以使用偏法，就像用一根手指偏指一個方向；如果使用圓法，就像用五根手指遍指各個方向。三重申使用權宜之計的意思是，在此之前沒有契合，就用權宜之法名為隨順眾生的意願。四重引用論證，應該用三種權宜之法作為引導出來的方法，文字寄託于小說，所以說『三界』（欲界、色界、無色界），況且所脫離的並非三界沒有差別，如果對於如來方便本為一體，這個意思沒有宣說，所以屬於過去的教法。雖然是體外的方便，從道理上來說沒有不是體內的，但是眾生不知道，按照佛的意思說，所以說『稱歎方便』，因為沒有開顯，所以不是現在這一品的意義。 其次，第二點是關於能詮（能夠表達真理的言教）方面，如果從理和教相對而言，四教各自論述，沒有不是能詮的，現在用三教對比一教，三教為一實相作詮釋，所以三教名為能詮，這樣說來，之前的三個教派，教、行、人、理，全部都是能詮。其中分為七點：第一點，直接立三教為門徑，這是從意義上解釋，與字面訓詁無關。第二點，『門名』下解釋門徑的意義，就像世間的門本來是爲了能夠通達，三教都能進入實相，所以稱為門。第三點，『方便』下說明門徑的用意，眾生不明白本來就是所要通達的，依照他們所執著的，得以成就引導，但是不善於委婉的人，會把引導當作戲弄。第四點，『真實』下說明門徑的作用，雖然不是直接到達目的地，但是能夠進入，都是因為這個門徑。第五點，『從能』下說明得名的原因，權宜之法和真實之法尚且有隔閡，是因為眾生的根機有差別，所以之前的兩種解釋，在顯露的方面以及別教的地位之前，不是現在這一品的意義。第六點，引用論證的用意是，說明過去的門徑只是說能夠通達，現在需要開顯，所以說『開方便門』，不是說在過去已經明白了開門。第七點，『此義』
【English Translation】 English version: Relying on the name of 『Secret and Wonderful』 (inconceivable mystery), even the perfect and harmonious principle limited to one corner has its internal expedient means, hence it is called 『Secret and Wonderful』. The name 『Secret and Wonderful』 seems to be the same as the Third Teaching (Tripitaka Teaching), but its meaning is different. Why? The Third Teaching takes revelation as wonderful, while this takes the unique perfection as wonderful. Therefore, in this passage, the Four Teachings all possess methods. The previous three teachings are only named methods; without 『secret』, there is no 『wonderful』. The subsequent Perfect Teaching is both 『secret』 and 『wonderful』. Therefore, the later teaching obtains the name 『Secret and Wonderful』, which is not related to revelation. Therefore, it uses biased methods, like using one finger to point to one direction; if using perfect methods, like using five fingers to point to all directions. Re-emphasizing the meaning of using expedient means is that before this, there was no agreement, so expedient methods were used, named according to the wishes of sentient beings. The fourth emphasis on citation and proof should use the three expedient means as methods to guide out. The text is entrusted to novels, so it says 『Three Realms』 (Desire Realm, Form Realm, Formless Realm). Moreover, what is detached is not that the Three Realms have no difference. If the Tathagata's expedient means are originally one, this meaning has not been declared, so it belongs to the past teachings. Although it is an external expedient, in principle, there is nothing that is not internal, but sentient beings do not know. According to the Buddha's intention, it is said 『praising expedient means』, because it has not been revealed, so it is not the meaning of this present chapter. Secondly, the second point is regarding the aspect of the 『able to express』 (teachings that can express the truth). If viewed from the perspective of principle and teaching, the Four Teachings each discuss, and there is nothing that is not 『able to express』. Now, using the three teachings to compare with one teaching, the three teachings serve as an explanation for the one reality. Therefore, the three teachings are named 『able to express』. In this way, the previous three teachings, teaching, practice, person, and principle, are all 『able to express』. Among them, it is divided into seven points: The first point is to directly establish the three teachings as gateways. This is explained from the meaning and is not related to literal exegesis. The second point, under 『gateway name』, explains the meaning of the gateway, just like the gates of the world are originally for being able to penetrate. The three teachings can all enter reality, so they are called gates. The third point, under 『expedient means』, explains the intention of the gateway. Sentient beings do not understand that it is originally what is to be penetrated. According to what they are attached to, it can achieve guidance, but those who are not good at being tactful will regard guidance as teasing. The fourth point, under 『truth』, explains the function of the gateway. Although it is not directly reaching the destination, it is able to enter because of this gateway. The fifth point, under 『from able』, explains the reason for obtaining the name. Expedient means and true means still have separation because the faculties of sentient beings are different. Therefore, the previous two explanations, on the side of revelation and before the position of the Separate Teaching, are not the meaning of this present chapter. The sixth point, the intention of citing proof is to explain that the past gateways only said that they were able to penetrate, and now they need to be revealed, so it says 『open the expedient means gate』, not that opening the gate has already been understood in the past. The seventh point, 『this meaning』
」下結非。
第三釋者，即今品意，但前二釋于昔但得名偏名門，秘而不說；今開其偏門，即圓所也，故云「秘妙」。顯露彰灼故云「真秘」。又為六：初直立者，于昔成秘，彼秘被開於今成妙。次「妙達」下釋功用者，達即是開用妙之便，以開秘方，妙外無法故云「即是」。三「點內」下約人教以示相者，眾生身中有昔種緣，名為衣珠，自退已來於彼醉客，偏門尚無偏門之名，何況圓所？若不開之，三權未顯如衣覆珠，今經開之，與果智一，作人亦爾思之可知。四「如斯」下結名，方法及門即是秘妙，故云「如斯」。五「如經」下引證。六「故以」下結名顯是。
次料簡中三：初約自他三語，寄前初釋以簡於三，故初被開即第三也。次約能所寄第二釋，以簡三文，故第二被開亦即第三。三約四句共簡三釋。初釋者，自有三文，簡初文者，三教一向名他名權，權隔實故。釋次文者，以三教之他與圓自對辨。釋第三文者，三俱體內無非真實，但名為自自外無他，三語亦然。
次約能所者，亦自有三文，並將能所兩字以簡能所是非。釋初文者，且指三教，但是法用尚非能通，況是所通？是故三教非能非所，故三方便悉皆為粗。釋次意者，門是三教得是能通，不云三教即是圓故，故非所通，既其不即故猶
【現代漢語翻譯】 現代漢語譯本： 『下結非』。
第三種解釋，就是現在這一品（《如來壽量品》）的意義。但前兩種解釋在過去只是獲得了偏面的名稱或方便之門，秘密而不宣說；現在開啟這個偏門，就是圓教所指的境界，所以說『秘妙』。顯現、揭露、彰明，所以說『真秘』。又分為六個部分：第一，直接確立，在過去成為秘密，那個秘密被開啟，在現在就成為妙法。第二，從『妙達』以下解釋功用，『達』就是開啟，運用妙法的方便，因為開啟秘密的方法，妙法之外沒有其他方法，所以說『即是』。第三，從『點內』以下，通過人和教義來顯示其相狀，眾生的身中本來就有過去的因緣，名為衣珠（譬喻佛性），自從迷失以來，對於那些醉客來說，偏門尚且沒有偏門之名，更何況是圓教所指的境界？如果不開啟它，三權（方便權巧之法）就不能顯現，就像衣服覆蓋著寶珠一樣。現在通過這部經來開啟它，與果地的智慧合一，作為人也是這樣，思考就可以明白。第四，從『如斯』以下總結名稱，方法和門就是秘妙，所以說『如斯』。第五，從『如經』以下引用經文來證明。第六，從『故以』以下總結名稱，顯示它是秘妙。
其次，在料簡中分為三個部分：第一，用自身、他人、兩種語言，寄託於前面的第一種解釋來簡別這三種語言，所以最初被開啟的就是第三種。第二，用能、所（能詮、所詮）寄託于第二種解釋，來簡別這三種文句，所以第二種被開啟的也是第三種。第三，用四句（是、不是、亦是亦非、非是亦非）共同簡別這三種解釋。第一種解釋，自身有三種文句，簡別第一種文句，三教（聲聞、緣覺、菩薩）一向被稱為他名或權名，因為權教隔開了實教。解釋第二種文句，用三教的他名與圓教的自名相對比辨別。解釋第三種文句，三者都在本體之內，沒有不是真實的，只是名為自，自身之外沒有他，三種語言也是這樣。
其次，關於能、所，也有三種文句，將能、所兩個字用來簡別能、所的是非。解釋第一種文句，且指三教，但是法用尚且不是能通，何況是所通？因此三教既不是能，也不是所，所以三種方便都算是粗淺的。解釋第二種意思，門是三教，得是能通，但不說三教就是圓教，所以不是所通，既然不即是，所以仍然...
【English Translation】 English version: 'Xia Jie Fei'.
The third explanation is the meaning of this present chapter (Chapter on the Duration of the Life of the Thus Come One). However, the first two explanations in the past only obtained partial names or expedient doors, kept secret and not spoken of; now opening this partial door is the realm pointed to by the perfect teaching, hence it is said 'secret and wonderful'. Manifesting, revealing, and making clear, hence it is said 'true secret'. It is further divided into six parts: First, directly establishing, in the past it became a secret, that secret being opened, in the present it becomes wonderful Dharma. Second, from 'wonderfully attaining' below, explaining the function, 'attaining' is opening, using the convenience of wonderful Dharma, because the method of opening the secret, there is no other method outside of wonderful Dharma, hence it is said 'is just'. Third, from 'point within' below, using people and teachings to show its appearance, sentient beings inherently have past causes within their bodies, called the jewel in the robe (a metaphor for Buddha-nature), since being lost, for those drunken guests, the partial door does not even have the name of a partial door, let alone the realm pointed to by the perfect teaching? If it is not opened, the three expedients (expedient and skillful means) cannot manifest, like a robe covering a jewel. Now opening it through this sutra, uniting with the wisdom of the fruition ground, as a person is also like this, thinking can understand. Fourth, from 'such' below, summarizing the name, the method and the door are secret and wonderful, hence it is said 'such'. Fifth, from 'as the sutra' below, citing sutras to prove it. Sixth, from 'therefore' below, summarizing the name, showing that it is secret and wonderful.
Secondly, in the analysis, it is divided into three parts: First, using self, other, and two languages, entrusting it to the first explanation above to distinguish these three languages, so the first to be opened is the third. Second, using the able and the object (the able to express and the object to be expressed), entrusting it to the second explanation, to distinguish these three sentences, so the second to be opened is also the third. Third, using the four sentences (is, is not, is also is not, is neither is nor is not) to jointly distinguish these three explanations. The first explanation, itself has three sentences, distinguishing the first sentence, the three teachings (Śrāvaka, Pratyekabuddha, Bodhisattva) have always been called other names or expedient names, because the expedient teaching separates the real teaching. Explaining the second sentence, using the other name of the three teachings to contrast and distinguish with the self name of the perfect teaching. Explaining the third sentence, the three are all within the essence, there is nothing that is not real, only named self, outside of self there is no other, the three languages are also like this.
Secondly, regarding the able and the object, there are also three sentences, using the two words able and object to distinguish the right and wrong of the able and the object. Explaining the first sentence, referring to the three teachings, but the Dharma use is not yet the able to penetrate, let alone the object to be penetrated? Therefore, the three teachings are neither the able nor the object, so the three expedients are all considered crude. Explaining the second meaning, the door is the three teachings, obtaining is the able to penetrate, but it does not say that the three teachings are the perfect teaching, so it is not the object to be penetrated, since it is not identical, so it still...
是粗。釋第三文者，亦開前二，非能非所及以能通並開成所，所中善巧名為方便，故妙方便異於方法及能通門。「故知」下結斥，先結名體若同若異，雖俱名方便有此三異，豈但聞名便解其義？故三釋皆有方便之言，二非今品，故云「義異」。「世人」下總斥世人，豈大師帶偏情有阿黨耶？其如理何？其如文何？其如行何？其如證何？生公天真獨秀，尚云「從昔題品」，若從昔題，何故稱歎？若稱歎昔，豈非毀今？若以昔嘆今又失於昔，則使體內之權全闕，體外之用又虧，乃成內外俱亡，安得嘆佛權智？五佛開顯便濫初施，三週善巧仍為徒設，若言品雖題昔品內在今，縣額榜州惑亂行者。又初釋中，既以隨他等三通后二釋，次釋復以門通初后，理應亦以妙通前二，文無者略，但注「云云」，應云初釋方便是秘而非妙，次釋方便秘堪入妙，后釋方便秘即是妙，此乃從佛內解以說，今成顯露故闕不論。
三約四句中初問意者，《正》本既云善權，當知權是方便異名，欲約異名料簡同異故先問起。答中四，先標列，次釋，三「三句」下判，四「故正法華」下引證。釋中相破一對分為兩句，相修相即各為一句，合四句也。他文或以此為三句，或為六句，隨其法相立意不同，句法常定。今立三對已乃開為四句者，欲以四句
【現代漢語翻譯】 現代漢語譯本：這是對《法華經·方便品》第三種解釋的闡述，它也同時開啟了前兩種解釋的含義，即非能非所（既不是能證的主體，也不是所證的客體）以及通過能證之門來通達，並由此開啟和成就所證之境。在所證之境中，善巧的運用被稱為方便，因此，這種巧妙的方便不同於一般的方法以及能通達的門徑。『故知』以下是總結和駁斥，首先總結名稱和本體的相同與不同，雖然都名為方便，但有這三種不同之處，豈能僅僅聽到名稱就理解它的含義？因此，三種解釋中都有方便之說，但前兩種並非指本品，所以說『義異』。『世人』以下是總的駁斥世人，難道佛陀會帶有偏頗的情感而有所偏袒嗎？這在道理上如何說得通？在文義上如何說得通？在修行上如何說得通？在證悟上又如何說得通？生公（竺道生）天性率真，見解獨特，尚且說『從昔題品』，如果沿用過去的品題，為何又要稱讚？如果稱讚過去，豈不是在貶低現在？如果用過去來稱讚現在，又會失去過去的意義，那麼就會使佛陀內在的權巧方便完全缺失，外在的運用又有所虧損，最終導致內外皆失，又怎能稱歎佛陀的權巧智慧呢？五佛的開示就會變得氾濫，如同最初的施捨，三週的善巧方便也仍然是徒勞的設定。如果說品題雖然沿用過去的品題，但其內在含義是現在的，那麼就像縣額上寫著州名一樣，迷惑修行者。而且在第一種解釋中，既然用隨他等三種方式來貫通后兩種解釋，第二次解釋又用門來貫通最初和最後的解釋，那麼按道理也應該用妙來貫通前兩種解釋，文中沒有這樣寫是因為省略了，但應該註釋『云云』，應該說最初的解釋，方便是秘密而不是巧妙，第二次解釋，方便是秘密但可以進入巧妙，最後的解釋，方便是秘密也就是巧妙，這乃是從佛陀的內在理解來說的，現在已經顯露出來，所以省略不談。 關於四句的第三種解釋，最初提問的意圖是，《正法華經》既然說善權，應當知道權是方便的別名，想要用別名來辨析相同和不同，所以先提出問題。回答中有四點，首先是標明列出，其次是解釋，第三是『三句』以下進行判斷，第四是『故正法華』以下引用證據。解釋中，相破的一對分為兩句，相修和相即各為一句，合起來就是四句。其他文獻或者認為這是三句，或者認為是六句，隨著其法相和立意的不同，句法常常是不固定的。現在先立三對，然後才展開為四句，是想要用四句
【English Translation】 English version: This is an explanation of the third interpretation of the 『Upaya Chapter』 (Skillful Means) of the Lotus Sutra, which also opens up the meaning of the previous two interpretations, namely, neither the subject nor the object (neither the subject that realizes nor the object that is realized) and reaching through the gate of the ability to realize, thereby opening and accomplishing the state of what is realized. Within the state of what is realized, the skillful application is called Upaya (skillful means), therefore, this wonderful Upaya is different from ordinary methods and the paths that can be reached. 『Therefore know』 below is a summary and refutation, first summarizing the similarities and differences of the name and essence, although both are named Upaya, there are these three differences, how can one understand its meaning simply by hearing the name? Therefore, all three interpretations have the saying of Upaya, but the first two do not refer to this chapter, so it is said 『the meaning is different』. 『Worldly people』 below is a general refutation of worldly people, would the Buddha have biased feelings and be partial? How can this be justified in terms of reason? How can it be justified in terms of the text? How can it be justified in terms of practice? How can it be justified in terms of realization? Sheng Gong (Zhu Daosheng), with his natural and unique insights, even said 『from the past titled chapters』, if using the past titles, why praise it? If praising the past, isn't it belittling the present? If using the past to praise the present, it will lose the meaning of the past, then it will cause the Buddha's inner skillful means to be completely missing, and the external application will be deficient, ultimately leading to the loss of both inner and outer, how can one praise the Buddha's skillful wisdom? The teachings of the five Buddhas would become rampant, like the initial giving, and the skillful means of the three rounds would still be a futile setting. If it is said that although the chapter title uses the past title, its inner meaning is the present, then it is like writing the name of a prefecture on the plaque of a county, confusing practitioners. Moreover, in the first interpretation, since the three methods such as following others are used to connect the latter two interpretations, and the second interpretation uses the gate to connect the first and last interpretations, then in principle, Miao (wonderful) should also be used to connect the first two interpretations, the reason why it is not written in the text is because it is omitted, but it should be noted 『etc.』, it should be said that in the initial interpretation, Upaya is secret and not wonderful, in the second interpretation, Upaya is secret but can enter the wonderful, in the last interpretation, Upaya is secret and also wonderful, this is from the Buddha's inner understanding, now it has been revealed, so it is omitted. Regarding the third explanation of the four phrases, the intention of the initial question is that since the Zheng Fa Hua Jing (Sutra of the Correct Dharma Flower) says Shan Quan (skillful power), it should be known that Quan (power) is another name for Upaya, wanting to use another name to distinguish the similarities and differences, so the question is raised first. There are four points in the answer, first is to mark and list, second is to explain, third is to judge below 『three phrases』, and fourth is to cite evidence below 『therefore the correct Dharma Flower』. In the explanation, the pair of mutual negation is divided into two phrases, and mutual cultivation and mutual identity are each one phrase, which together are four phrases. Other documents either consider this as three phrases, or consider it as six phrases, with the difference of its Dharma characteristics and intention, the phrasing is often not fixed. Now, first establish three pairs, and then expand into four phrases, is wanting to use four phrases
用對三釋，以前三句屬初二釋。若但為三句，以前二句判屬前二，有何不可？但相破中文相別故。又準相破，相修亦可分為兩句，四句屬前亦無大失，名句隨時不可一準。言相破者，權與方便今昔並有二名，于昔則偏圓二名相破，於今則偏圓名體相即，此對初釋故云相破。在今則三教並妙，亦名為權亦名方便。在昔則三種並粗，亦名為權亦名方便，故將昔二互破昔二，以成二句，即二酥三教對彼圓教，故昔教中三，于圓教人俱成秘妙及以同體，故云「四種皆是秘妙及同體」也。故相破言但從於名不從於體，今從名釋其體常定。言相修者，亦並在昔二名互立，但是三教二名互修圓教二名，是故異前相破句也。雖昔圓人亦見四種俱是秘妙，然于彼教不得顯說相即之言，故但依向于昔對論，故相修者，亦對三教以辨一圓。何者？若舍三修圓還同破句，若即三是圓乃同后句，不破不即從權入實，故得脩名。若於爾前二味三教，利根菩薩有顯露得，兩教二乘唯秘密得，由得入故即稱為門。言相即者，即只是開，故相破屬初釋，相修者屬第二釋，相即是第三釋。言「云云」者，更以四句約味比決，若開若判具如余文，準說可見。下復廣明故不重說。三判可見。四證者，《正》本名即，今乃體即，三權三方便即一權一方便故。次釋方
便者，亦應言方便即權，舉彼釋今故不繁耳。當知體外方便即體內之權，名雖更互，名下之體既開，體上之名本實，由昔分于體外體內，則令二處名下體殊，故知今經「方便」即是《正法華》「善權」，《正法華》「善權」是今經「方便」，無二無別。「低頭」等者，尚開人天況復三教，若被開已一體無殊，前已三重總貫八門，下第五門雖結權實寄彼便明三番釋品，正意須以三種釋品通貫八門，思之不謬乃可解釋。況一一門十雙之中，雙雙須解三番解釋，一部之內一代教中不出八門十雙故也。
次廣解中先破古為四，先述五時教非，次述半滿等非，三「復有」下述雜釋非，四「又有」下述附傍非，如是四失皆稱權實，權即方便，不知將何以釋今品？初五時非者，皆先敘次破，先敘初時，次「今謂」下破者，《大論》破無常但是對治，對治屬事事即無實，但成小宗方便，縱有第一義悉尚非行門三悉方便，豈符今教第一義中權巧方便耶？次破十二年後為般若者，今不暇破其在方等前，但破權實不出通教故云「即空」。引《論》意者，雖空有相即望實成想，尚非般若中實，無實則無同體方便，豈成此經〈方便品〉耶？
問：
《般若》三教俱念想耶？
答：
通別俱約未證實者，故文但云「
照假有空」，空未實故故破云「想」，心境未融故觀名「想」，故有想觀非今方便。次敘《凈名》意者，以方等中自行內照空有二境，如雲「修學三三昧，不以三三昧為證」等，納海入芥名為變動，意謂以此權實過前《般若》。
「今謂」下破者有二：一者對前，前教豈無內照外變；二者當部內實，對外還名為二，亦非《凈名》入不二門，既非不二則非圓教二諦相即，豈是今經權實不二之方便耶？亦不知他人指何為二及以不二？故非所用。次「今謂」下破其申《法華》以三三四一者，具如下顯實中明，況雖分權實而未出前教，以不云相即之權故也。故知權實尚隔何殊偏小。次敘其判《涅槃》者，昔妙覺方常，「今謂」下破，汝雖許《涅槃》明常，而判在妙覺。何者？道前道后照真照俗，俱有常與無常，云何定以金剛前後判經部耶？部中得益豈皆妙覺？「量」謂數量及以體量，以彼俗境是有量法，如境而照是權智也。此用《攝論》理量破之。故今文意，若明常住，眾生理性尚實尚常，豈等覺後方乃常耶？「此五時」下總結也。故彼五時權實莫異，並非今意。次「乃至」下約半滿等，破半滿等宗，具如《玄》文第十。五時既傾，半滿諸宗不攻而敗。
三「復有」下破雜釋中四：先別敘，次「如是」下總破，三
【現代漢語翻譯】 現代漢語譯本：『照假有空』，因為空性並非真實存在，所以破除所謂的『想』（Samjna，認知）。由於心境未能融合，所以觀察名為『想』。因此，這種對『想』的觀察並非當今的方便法門。接下來敘述《維摩詰經》（Vimalakirti Sutra）的意旨，在於方等部經典中，通過自行內觀來照見空和有二種境界，例如經中所說：『修學三種三昧（Samadhi，禪定），但不以這三種三昧為證悟』等等。將大海納入芥子之中，這被稱為變動，意思是說這種權巧方便和真實智慧超過了之前的《般若經》（Prajna Sutra）。 『今謂』以下進行破斥，包含兩方面：一是針對之前的說法，之前的教法難道就沒有內觀和外在變化嗎？二是針對本宗內部的真實情況，對外仍然稱為二，也不是《維摩詰經》所說的進入不二法門。既然不是不二，就不是圓教的二諦相即，又怎麼會是《法華經》（Lotus Sutra）權實不二的方便法門呢？也不知道他人所指的『二』和『不二』是什麼，所以這種說法不可取。接下來，『今謂』以下破斥其引用《法華經》的三三四一說，具體內容在後面顯實中會詳細說明。況且即使區分了權實，也沒有超出之前的教法，因為沒有說權實相即。所以可知權實尚且隔離，與偏教和小乘教法有什麼區別呢？接下來敘述其對《涅槃經》（Nirvana Sutra）的判釋，認為過去在妙覺位才能證得常住。『今謂』以下進行破斥，即使你承認《涅槃經》闡明了常住，卻將其判為妙覺位才能證得。為什麼呢？因為道前道后，照真照俗，都有常與無常，怎麼能用金剛前後來判定經部的地位呢？經部中獲得利益的難道都是妙覺位的菩薩嗎？『量』指的是數量和體量，因為那些世俗境界是有數量的法，如實照見這些境界是權智。這裡運用《攝大乘論》（Mahayana-samgraha）的理量來破斥。所以本文的意思是，如果闡明常住，那麼眾生的理性本來就是真實和常住的，難道要等到等覺之後才常住嗎？『此五時』以下是總結。所以那五時的權實並沒有什麼不同，並非本文的意旨。接下來，『乃至』以下，從半滿等角度，破斥半滿等宗的觀點，具體內容在《玄義》（Xuan Yi）第十卷中。五時說既然被推翻，半滿諸宗也就不攻自破了。 第三，『復有』以下破斥雜亂解釋中的四種觀點：先分別敘述，然後『如是』以下總括破斥。
【English Translation】 English version: 『Illumination of the false has emptiness』, because emptiness is not truly existent, therefore it refutes the so-called 『Samjna』 (cognition). Because the mind and environment have not merged, therefore observing is called 『Samjna』. Thus, this observation of 『Samjna』 is not the expedient means of today. Next, narrating the meaning of the 『Vimalakirti Sutra』, it lies in the fact that in the Vaipulya Sutras, one illuminates the two realms of emptiness and existence through self-cultivation and inner contemplation, such as the sutra says: 『Cultivate the three Samadhis, but do not take these three Samadhis as proof of enlightenment』 and so on. Enclosing the ocean into a mustard seed, this is called transformation, meaning that this skillful means and true wisdom surpasses the previous 『Prajna Sutra』. 『Now we say』 below contains two aspects of refutation: first, in response to the previous statement, did the previous teachings not have inner contemplation and external transformation? Second, regarding the true situation within this school, it is still called duality to outsiders, and it is not the entrance into the non-dual dharma as described in the 『Vimalakirti Sutra』. Since it is not non-duality, it is not the perfect teaching of the mutual identity of the two truths, so how can it be the expedient means of the non-duality of skillful means and true wisdom in the 『Lotus Sutra』? Also, it is not known what others refer to as 『duality』 and 『non-duality』, so this statement is not acceptable. Next, 『Now we say』 below refutes their citation of the 『Lotus Sutra』s』 three-three-four-one theory, the specific content will be explained in detail in the later manifestation of truth. Moreover, even if skillful means and true wisdom are distinguished, it does not exceed the previous teachings, because it does not say that skillful means and true wisdom are mutually identical. Therefore, it can be known that skillful means and true wisdom are still separated, what difference is there from the Hinayana teachings? Next, narrating their interpretation of the 『Nirvana Sutra』, believing that permanence can only be attained in the stage of Wonderful Enlightenment. 『Now we say』 below refutes, even if you admit that the 『Nirvana Sutra』 elucidates permanence, you judge it as only attainable in the stage of Wonderful Enlightenment. Why? Because before and after the path, illuminating truth and illuminating convention, both have permanence and impermanence, how can the status of the sutra be determined by before and after the Vajra? Are all those who benefit from the sutra Bodhisattvas in the stage of Wonderful Enlightenment? 『Measure』 refers to quantity and magnitude, because those mundane realms are dharmas with quantity, and truly illuminating these realms is expedient wisdom. Here, the reasoning of the 『Mahayana-samgraha』 is used to refute it. Therefore, the meaning of this text is, if permanence is elucidated, then the nature of sentient beings is originally true and permanent, does it have to wait until after Equal Enlightenment to be permanent? 『These five periods』 below is a summary. Therefore, the skillful means and true wisdom of those five periods are not different, which is not the intention of this text. Next, 『Even to』 below, from the perspective of partial and complete, refutes the views of the partial and complete schools, the specific content is in the tenth volume of 『Xuan Yi』. Since the five periods theory has been overturned, the partial and complete schools will collapse without being attacked. Third, 『Again there are』 below refutes the four views in the miscellaneous explanations: first narrate separately, then 『Thus』 below refutes in general.
「權爾」下別破，四「各不」下結非。于別破中雲「處所」者，謂智所託處。爾之與假皆暫時之言，故知還約暫時處也。化城、草菴等即其相也。「法門」者，智所用法隨物機宜，指三乘故，是法門也。言「智慧」者，能施之智進否有則，故於鹿苑設三乘也。「錘」佇偽反，亦可「錘」佇違反，隨物輕重前卻均平，故是智之巧能也。
四結非中言「不包含」者，權實自住不相即故，況約處約法但云三車，故使智慧不逾於此，文不收於四教行理，故云「不包」。義仍未攝開三人法，故云「不融」。欲消今品具如四句，何法不收？何法不融？
四敘附傍五時非者，義勢多是嘉祥舊立，故今上下三兩處破之，令知得失。如其無失何以歸心？其失乃是歸心之前，破之則是光其後也。于中有三：初略立，次「初二」下略判，三「此諸」下約諦教智三重三轉。先述其立。初文意者，彼以初重二慧為本，故但云「一權一實」，意以權是凡夫、實是二乘，謂二乘實破凡夫權，而迷凡夫未有權名。此亦未可，此附鹿苑非也。次「空有」等者，意以雙離向來空有，而以觀空不證為權，涉有無染為實，故以觀空非空、觀有非有以顯中道，此乃附般若非也。不知般若之中中道非一故也。次云「空有內靜」者，意云：息向空有權實為
【現代漢語翻譯】 現代漢語譯本：在『權爾』之後進行別破，在四個『各不』之後總結否定。在別破中提到『處所』，指的是智慧所依託的地方。『爾』和『假』都是暫時的說法，因此可知仍然是指暫時的處所。化城、草菴等就是它的表現形式。『法門』指的是智慧所運用的方法，隨著眾生的根機而宜，指向三乘，所以是法門。說到『智慧』，指的是能夠施予的智慧，進退都有法則，所以在鹿苑設立三乘。『錘』象徵著糾正虛偽，也可以理解為『錘』象徵著糾正違反，根據眾生的輕重緩急，前後調整，使其均平，所以是智慧的巧妙功能。 在四個總結否定中提到『不包含』，是因為權法和實法各自獨立，不互相包含，更何況是關於處所和法，只說了三車，所以使得智慧不超過這個範圍，文字沒有包含四教的行理，所以說『不包』。意義仍然沒有涵蓋開三顯一的法，所以說『不融』。想要消除今品，需要具備四句，還有什麼法不能包含？還有什麼法不能融合？ 在敘述附傍五時教判的錯誤時，其義理大多是嘉祥大師以前就確立的，所以現在在上下三兩處進行破斥，使人知道其中的得失。如果其中沒有錯誤，為什麼要歸心？其中的錯誤正是在歸心之前，破斥它就是光大歸心之後。其中有三個方面：首先是簡略地確立，其次在『初二』之後簡略地判斷，第三在『此諸』之後從諦、教、智三重三轉的角度進行論述。先敘述他的確立。第一段文字的意思是，他以最初的二慧為根本，所以只說『一權一實』，意思是權法是凡夫，實法是二乘，認為二乘真實地破除了凡夫的權法，而迷惑于凡夫還沒有權法的名稱。這也是不可取的，這是附會鹿苑的說法，是不對的。其次，『空有』等，意思是雙重地遠離向來的空有，而以觀空而不證悟為權法，涉入有而沒有染著為實法，所以用觀空非空、觀有非有來彰顯中道，這是附會般若的說法，是不對的。不知道般若之中的中道不是唯一的。其次說『空有內靜』，意思是說，止息向空有的權實為...
【English Translation】 English version: After 『Quan Er』 (provisional teachings), there is separate refutation; after the four 『each not,』 there is concluding negation. When 『place』 is mentioned in the separate refutation, it refers to the place where wisdom relies. 『Er』 (provisional) and 『Jia』 (temporary) are both temporary terms, so it is known that it still refers to a temporary place. Transformation cities and grass huts are their manifestations. 『Dharma gate』 refers to the methods used by wisdom, adapting to the capacities of beings, pointing to the Three Vehicles, so it is a Dharma gate. When 『intelligent ability』 is mentioned, it refers to the wisdom that can be bestowed, with rules for advancement and retreat, so the Three Vehicles are established in Deer Park. 『Hammer』 symbolizes correcting falsehood, and can also be understood as 『hammer』 symbolizing correcting violations, adjusting forward and backward according to the lightness and heaviness of beings, making them even and balanced, so it is the skillful function of wisdom. When 『not including』 is mentioned in the four concluding negations, it is because provisional and real dharmas each reside independently and do not include each other, let alone regarding place and dharma, only the Three Vehicles are mentioned, so the intelligent ability does not exceed this scope, and the text does not include the practice and principles of the Four Teachings, so it is said 『not including.』 The meaning still does not encompass the Dharma of opening the three and revealing the one, so it is said 『not merging.』 To eliminate the present chapter, it is necessary to have four sentences, what Dharma cannot be included? What Dharma cannot be merged? When narrating the errors of attaching to the five periods of teaching, the meanings are mostly established by Master Jixiang in the past, so now it is refuted in three places above and below, so that people know the gains and losses. If there is no error in it, why return to the heart? The error in it is before returning to the heart, refuting it is to glorify what is after returning to the heart. There are three aspects: first, briefly establishing; second, after 『first two,』 briefly judging; third, after 『these all,』 discussing from the perspective of the three turnings of the three levels of truth, teaching, and wisdom. First, narrate his establishment. The meaning of the first passage is that he takes the initial two wisdoms as the root, so he only says 『one provisional and one real,』 meaning that the provisional Dharma is for ordinary people, and the real Dharma is for the Two Vehicles, believing that the Two Vehicles truly break the provisional Dharma of ordinary people, and are confused that ordinary people do not yet have the name of provisional Dharma. This is also not acceptable, this is attaching to the saying of Deer Park, which is not right. Secondly, 『emptiness and existence,』 etc., means doubly distancing from the emptiness and existence of the past, and taking contemplating emptiness without realization as provisional Dharma, and entering existence without defilement as real Dharma, so using contemplating emptiness as not empty, and contemplating existence as not existent to manifest the Middle Way, this is attaching to the saying of Prajna, which is not right. Not knowing that the Middle Way in Prajna is not unique. Secondly, saying 『emptiness and existence are internally quiet,』 means that stopping the provisional and real of emptiness and existence is...
實，以此外用為權，非但內靜雙非，復能外用雙照，前雖雙非但同內靜。此亦不知二教共有，此附方等非也。次更以此雙非雙照在金剛前仍為無常，在金剛後方是于常。此乃非其內靜外照，此附涅槃非也。此師雖見涅槃五時，不語法華真實，況亦除于乳味？總論雖五，唯附四時。
次述其略判意者，初直立二慧令信有故，故但直舉權實。次生解者，元立二智意本離著，故離二邊方解立意。第三意者，離內二著方成自行，復能不著變用益他。第四意者，非唯益他，自他俱權，論其實意本在極果，故指金剛後心為實。然今明五佛非不在果，及以本門久遠之果，理則不然，尚開凡夫即是真實，況金剛前仍判為權，權若唯在金剛之前，則佛永無權智，將何以消今品名「善權」耶？況都不判四重權實，為權為實，況都不語《法華》，全非今意，是故不用。向已通辨故云「略」也。
次述三轉者，具歷諦等。所言「三轉」者，于向四重除第四果，以前三為三。于中又為四：初略對三轉，次「何故」下明轉所以，三「又如」下引證，四「又漸」下述意。初又二，初正約諦，次教智例。初言諦者即二諦也。權實為本，故先約諦以判于境，境即真俗。于中先標，次對二諦。二諦語同深淺各別，且判初重一實一權，但名二諦，
【現代漢語翻譯】 現代漢語譯本：實際上，將這種雙照（內外雙重觀照）的能力用於外在事物是權宜之計，它不僅能達到內在的寂靜和對立面的消除（雙非），還能實現外在的觀照和洞察（雙照）。之前的雙非只是類似於內在的寂靜。這種觀點沒有認識到兩種教義的共同之處，因此它附屬於方等時期的教義，是不正確的。進一步說，即使將這種雙非雙照放在金剛喻定（Vajra-like Samadhi，一種堅固不壞的禪定）之前，它仍然是無常的；只有在金剛喻定之後，它才是常住的。這並非真正的內在寂靜和外在觀照，因此它附屬於《涅槃經》（Nirvana Sutra），也是不正確的。這位法師雖然瞭解《涅槃經》的五時判教，但不講述《法華經》（Lotus Sutra）的真實教義，更何況他還排除了乳味的教義？總的來說，雖然有五時判教，但他只附屬於前四時。 接下來敘述他對判教的簡略理解。首先，他直接設立二慧（兩種智慧），使人相信它們的存在，因此只直接提出權（方便）和實（真實）。其次，對於產生理解的人，他最初設立二智（兩種智慧），意在使人遠離執著，因此只有遠離二邊，才能理解設立二智的意圖。第三個意圖是，只有遠離內在的兩種執著，才能成就自身的修行，並且能夠不執著于變化，從而利益他人。第四個意圖是，不僅要利益他人，而且要使自己和他人都能權巧方便。總的來說，他的真實意圖在於最終的果位，因此他將金剛喻定后的心識視為真實。然而，現在我們所說的五佛（Five Buddhas）並非不在果位之中，而且本門（Original Teaching）所說的久遠之果也是如此。從道理上講，不應該這樣，甚至應該開顯凡夫即是真實，更何況在金剛喻定之前仍然判為權巧方便？如果權巧方便只存在於金剛喻定之前，那麼佛就永遠沒有權智（方便智慧）了，那麼又如何解釋現在這一品的名字叫做『善權』呢？更何況他完全沒有判別四重（四種層次）的權實，沒有說明什麼是權，什麼是實，更沒有談論《法華經》，完全不符合現在的意旨，因此不採用他的觀點。之前已經做過全面的辨析，所以說是『略』。 接下來敘述三轉法輪（Three Turnings of the Dharma Wheel），詳細地經歷了諦（Truth）等。所說的『三轉』，是指在之前的四重判教中，除去第四果，以前面的三種作為三轉法輪。其中又分為四個部分：首先是簡略地對比三轉法輪，其次是『何故』（為什麼）之後說明轉法輪的原因，第三是『又如』（又如）之後引用證據，第四是『又漸』（又逐漸）之後敘述意圖。首先又分為兩個部分：首先是正對著諦，其次是用教智（teaching wisdom）來舉例說明。首先說到諦，就是指二諦（Two Truths）了。權實（expedient and real）是根本，所以首先用諦來判別境界，境界就是真諦（Ultimate Truth）和俗諦（Conventional Truth）。其中首先是標明，其次是對比二諦。二諦的說法相同，但深淺各不相同，暫且判別第一重為一實一權，只是名為二諦。
【English Translation】 English version: In reality, using this 'dual illumination' (both internal and external contemplation) for external matters is an expedient means. It not only achieves internal stillness and the negation of opposites ('dual non-being'), but also realizes external contemplation and insight ('dual illumination'). The previous 'dual non-being' is merely similar to internal stillness. This view fails to recognize the common ground between the two teachings, and therefore it is attached to the teachings of the Vaipulya period, which is incorrect. Furthermore, even if this 'dual non-being and dual illumination' is placed before the Vajra-like Samadhi (Vajra-like Samadhi, a firm and indestructible meditation), it is still impermanent; only after the Vajra-like Samadhi is it permanent. This is not true internal stillness and external contemplation, so it is attached to the Nirvana Sutra, which is also incorrect. Although this teacher understands the five periods of teaching in the Nirvana Sutra, he does not speak of the true teachings of the Lotus Sutra, let alone exclude the milk-taste teachings. In summary, although there are five periods of teaching, he only adheres to the first four periods. Next, he narrates his brief understanding of the classification of teachings. First, he directly establishes the two wisdoms (two kinds of wisdom), causing people to believe in their existence, so he only directly presents the expedient (provisional) and the real (true). Second, for those who generate understanding, he initially establishes the two knowledges (two kinds of knowledge), intending to make people detach from attachments, so only by being away from the two extremes can one understand the intention of establishing the two knowledges. The third intention is that only by being away from the two internal attachments can one accomplish one's own practice, and be able to benefit others without being attached to changes. The fourth intention is that not only should one benefit others, but also enable oneself and others to be expedient. In general, his true intention lies in the ultimate fruition, so he regards the mind after the Vajra-like Samadhi as real. However, the Five Buddhas (Five Buddhas) we are talking about now are not outside the fruition, and so is the long-distant fruition mentioned in the Original Teaching. Logically, it should not be like this, and even ordinary people should be revealed as the real, let alone still judge the expedient before the Vajra-like Samadhi as expedient? If the expedient only exists before the Vajra-like Samadhi, then the Buddha will never have expedient wisdom, then how can we explain the name of this chapter as 'Skillful Means'? Moreover, he does not distinguish the four levels (four levels) of expedient and real at all, does not explain what is expedient and what is real, and does not talk about the Lotus Sutra at all, which is completely inconsistent with the current intention, so his view is not adopted. A comprehensive analysis has been done before, so it is called 'brief'. Next, he narrates the Three Turnings of the Dharma Wheel, experiencing the Truth (Truth) etc. in detail. The so-called 'Three Turnings' refers to removing the fourth fruition from the previous four levels of teaching, and using the first three as the Three Turnings of the Dharma Wheel. Among them, it is further divided into four parts: first, briefly comparing the Three Turnings of the Dharma Wheel, second, explaining the reason for turning the Dharma Wheel after 'Why', third, citing evidence after 'Also like', and fourth, narrating the intention after 'Also gradually'. First, it is further divided into two parts: first, directly facing the Truth, and second, using teaching wisdom (teaching wisdom) to illustrate. First, when talking about Truth, it refers to the Two Truths (Two Truths). Expedient and real (expedient and real) are fundamental, so first use Truth to distinguish the realm, and the realm is the Ultimate Truth (Ultimate Truth) and the Conventional Truth (Conventional Truth). Among them, first is to mark, and second is to compare the Two Truths. The statements of the Two Truths are the same, but the depths are different, and for the time being, the first level is judged as one real and one expedient, and it is only called Two Truths.
以此二諦為信本故，即是轉凡而成小聖。次重意者，轉前二諦俱名為俗，雙非前二乃名為真，此真但是離著而已。第三重者，先牒前空有為二者，牒前空有為俗；雙非不二者，牒前雙非為真。即此真俗復轉成俗，故云二不二俱俗，非二非不二為真。第四果重是三轉外，既雙非理極，但有因果相望，權實是故不云。次例教智者，明此所詮以為所觀，既有三轉，能詮能觀豈無三耶？次明所以中言「為人」者，三重二諦皆逗物機，機即是人，人有三種，此不指四悉中為人也。所以始終不出二諦，且約隨機又名為人。引證者，常依之言不逾此三，故但對之，重與佛教所依，證前約諦意也。次「又佛教」去重引總意為證，即證前約教。教中所述不出此三，故云「三門」，教即門也。次「又漸」下約佛化意，總述前之諦、教、智三，化意能所不出此三，初令凡夫舍有入空，即初制小也；次破二乘空著，故空有雙舍，意云小菩薩也；雖舍空有應未見中，古釋菩薩，但以次位而分大小，不論知中不知中等。次「或者」下，中邊並亡即大菩薩，或指八地初地十地等覺。次「此為」下更以五乘判向化意。意云：佛世化意不出五乘，於三重前以凡夫為人天，人天生信破有入空以為二乘。次「又為」下約三假判，此似次第修中之人先破三假，此
中一番但加三假，余無異也。只是分別向之五乘，最初破有必具三假，故初以三假為俗，諸意並同。然諸番中雖不云假，初重俗諦理須是假。又前諸番不云初重，元為修中但是文略，故破假修中多是中論師意。第三重應云非三假，空有為二、非空非有為不二，二不二為俗，非二非不二為真，準前可知，故不重說。
「今詳」下但總略破之。又為五：先略非，次「經云」下引文正示，三「又初」下結非示過，四「如天親」下引例，五「當知」下結示。初文者，附旁用他五時之意，隱五時名潛為己釋。今以一一時中橫論權實體用多少，意明如來難思巧用，巧用不立但成漸次，是故云非。后約三轉又除果地，意欲擬為智諦離著，以因顯果，不意亦成漸次之非。次引文正示者，今用五時八教相入方成一實，一一時中橫豎間雜，唯至法華諦智純一，仍辨使成方便之相，故方便初即嘆五佛智諦方便，是故品題須依圓頓。《經》云：「皆得睹見汝乃至果方常」。經令舍于方便，汝乃卻更用之。《大經》自指《法華》為極，汝乃唯指金剛後心，應開諸教汝乃廢之。次示過中雲「信解化果」者，即前四重始終漸入。次「何關」下正示其非。故嘉祥又云：「身之與乘各作四句，乘四句者，一、三為方便一為真實，令舍三取一，稟教之
【現代漢語翻譯】 現代漢語譯本： 中一番（指某個宗派或觀點）但加三假（指三種假設性的存在），其餘沒有不同。只是分別針對五乘（指聲聞乘、緣覺乘、菩薩乘、人乘、天乘）的根機，最初破除有（實在的存在）時必須具備三假，所以最初以三假作為俗諦（世俗諦），各種意圖都相同。然而在各個宗派中雖然不明確說假，但最初重視俗諦的道理必須是假。而且前面各個宗派不說最初重視，原本是爲了修行中，只不過是文字省略了，所以破除假、修行中大多是中論師的意圖。第三重應該說非三假，空有作為二元對立、非空非有作為不二，二和不二作為俗諦，非二非不二作為真諦（勝義諦），參照前面可以知道，所以不重複說明。
『現在詳細分析』以下只是總括地破斥它。又分為五個部分：首先簡略地否定，其次『經文說』以下引用經文正式指明，第三『又最初』以下總結否定並指出過失，第四『如天親』以下引用例子，第五『應當知道』以下總結指示。第一部分，附帶地使用其他五時（指華嚴時、阿含時、方等時、般若時、法華涅槃時）的意圖，隱藏五時的名稱暗中作為自己的解釋。現在以每一個時中橫向地討論權（方便）實（真實）體（本體）用（作用）的多少，意在說明如來難以思議的巧妙運用，巧妙運用不成立，只能成就漸次，所以說否定。後面依據三轉（指法輪的三次轉動）又排除果地（佛的境界），意圖想要擬作智諦（智慧的真諦）遠離執著，以因（原因）來顯示果（結果），沒想到也成就了漸次的錯誤。其次引用經文正式指明，現在用五時八教（指藏教、通教、別教、圓教，頓教、漸教、秘密教、不定教）相互融合才能成就一實（唯一的真實），每一個時中橫向縱向交錯，只有到了法華（《法華經》）諦智（真諦智慧）才純一，仍然分辨使得成為方便的相，所以方便的開始就讚歎五佛（五方佛）的智諦方便，所以品題必須依據圓頓（圓滿頓悟）。《經》說：『都能夠見到你乃至果地才恒常』。經文命令捨棄方便，你卻反而更加使用它。《大經》（《大般涅槃經》）自己指《法華經》為最極，你卻只指金剛後心（密教的最後階段），應該開啟各種教法你卻廢棄它。其次指出過失中說『信解化果』，就是前面四重始終漸次進入。其次『有什麼關係』以下正式指出它的錯誤。所以嘉祥（吉藏）又說：『身和乘各自作出四句，乘的四句是，一、三為方便一為真實，令人捨棄三取一，稟受教法的』
【English Translation】 English version: The first version of Zhong (referring to a certain sect or viewpoint) only adds the three provisionalities (three kinds of hypothetical existences), and there is no other difference. It is only that it is directed at the five vehicles (referring to the Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, human vehicle, and deva vehicle) respectively. Initially, when breaking through existence (real existence), one must possess the three provisionalities, so initially, the three provisionalities are taken as the mundane truth (conventional truth), and all intentions are the same. However, although the various sects do not explicitly say 'provisional', the principle of initially emphasizing the mundane truth must be provisional. Moreover, the previous sects did not say 'initially emphasizing', originally it was for practice, but the text was abbreviated, so breaking through the provisional and practicing mostly follows the intention of the Madhyamaka school. The third level should be called 'non-three provisionalities', emptiness and existence are taken as duality, non-emptiness and non-existence are taken as non-duality, duality and non-duality are taken as the mundane truth, non-duality and non-non-duality are taken as the ultimate truth (paramārtha-satya), which can be understood by referring to the previous, so it is not repeated.
'Now, in detail' below, it is only generally refuted. It is further divided into five parts: first, briefly negate, second, 'The sutra says' below, quote the sutra to formally indicate, third, 'Also, initially' below, summarize the negation and point out the fault, fourth, 'Like Vasubandhu' below, cite an example, fifth, 'It should be known' below, summarize and indicate. The first part, incidentally uses the intention of the other five periods (referring to the Avataṃsaka period, Āgama period, Vaipulya period, Prajñā period, and Lotus-Nirvana period), hiding the names of the five periods secretly as its own explanation. Now, in each period, discuss the expediency (upāya), reality (tathatā), substance (svabhāva), and function (kriyā) horizontally, intending to explain the inconceivable skillful application of the Tathāgata, but skillful application is not established, it can only achieve gradualism, so it is said to be negation. Later, based on the three turnings (referring to the three turnings of the Dharma wheel), the fruit ground (the state of Buddhahood) is also excluded, intending to imitate the wisdom truth (jñāna-satya) being free from attachment, using the cause (hetu) to reveal the effect (phala), unexpectedly it also achieves the error of gradualism. Secondly, quoting the sutra to formally indicate, now using the five periods and eight teachings (referring to the Tripiṭaka teaching, shared teaching, distinct teaching, perfect teaching, sudden teaching, gradual teaching, secret teaching, and indefinite teaching) to integrate with each other to achieve one reality (ekatathatā), in each period, horizontal and vertical are intertwined, only when it comes to the Lotus (Lotus Sutra), the truth wisdom (tathatā-jñāna) is pure, still distinguishing to make it become the aspect of expediency, so the beginning of expediency praises the expediency of the wisdom truth of the five Buddhas (five Dhyani Buddhas), so the title must be based on the perfect and sudden (yuan dun). The Sutra says: 'All can see you until the fruit ground is constant'. The sutra commands to abandon expediency, but you instead use it even more. The Great Sutra (Mahāparinirvāṇa Sūtra) itself points to the Lotus Sutra as the ultimate, but you only point to the final mind of Vajra (the final stage of Tantric Buddhism), you should open up all kinds of teachings but you abandon them. Secondly, pointing out the fault says 'faith, understanding, and transformation fruit', which is the gradual entry of the previous four levels from beginning to end. Secondly, 'What does it matter' below formally points out its error. Therefore, Jizang (Ji Zang) also said: 'The body and the vehicle each make four sentences, the four sentences of the vehicle are, one and three are expedient, one is real, causing people to abandon three and take one, receiving the teachings'
徒雖復舍三而封一實，粗惑雖去細惑尋生。」今問，至法華會若已舍三，復於何處而封一實？若未至法華，爾前復無舍三之教。聲聞之人於法華前，見修久破，至此何等細惑尋生？封實為是何等惑攝？豈有細惑由聞法生？次云：「為對破故，明三與一皆為方便。」今問，不審三一俱是方便，為在《法華經》前，為已至法華會耶？爾前尚迷三是方便，何曾云一亦是方便？故此品初但云「昔日方便示三」，的無三一俱名方便，對破之語為在何會？三云：「稟教之人乃識三一俱是方便，更封兩非而為理極。」今問，三週何周是稟兩非之文？爾前二乘尚無前二，況雙非耶？若菩薩人處處得入，何須《法華》？三又以三一為二，兩非為不二，二不二皆方便，非二非不二為真實，破亦準前徴人及處。四者「二與不二及以兩非仍屬四句，未免名言並稱方便，諸法寂滅不可言宣，乃是真實。」今問，三昧起告、三週顯本，為說不說？寂滅義遍，何但法華？教下之理本自無言，況大不可說先為五人，況今廣明五佛開權辨教權實，權實既顯誰復封言？言封三者，迷教迷情，今約部判教，消方便名須有指歸，豈徒遣語？以語逐語迷終未祛，雖千萬破終不可盡。身之四句準此可知。況此品初題為「方便」，應用方便以釋今品，乃作實釋殊違品目
【現代漢語翻譯】 現代漢語譯本 『即使弟子們已經捨棄了三乘教法而歸向一實之理，粗淺的迷惑雖然消除了，但細微的迷惑還會產生。』現在請問，如果到了《法華經》的法會上已經捨棄了三乘，那麼又在何處來封立一實之理呢？如果還沒有到《法華經》的法會，那麼在此之前就沒有捨棄三乘的教法。聲聞乘的人在《法華經》之前，所修行的已經被破斥，到了這裡，又會產生什麼樣的細微迷惑呢？所封立的實相，又屬於哪一種迷惑所攝呢？難道會有因為聽聞佛法而產生的細微迷惑嗎？ 接下來又說：『爲了對治破除的緣故，說明三乘與一乘都是方便。』現在請問，三乘與一乘都是方便，是在《法華經》之前，還是已經到了《法華經》的法會上呢？在此之前，尚且迷惑於三乘是方便，又何曾說過一乘也是方便呢？所以此品一開始只說『昔日方便示三』，的的確確沒有三乘與一乘都稱為方便的說法，這種對治破除的說法又是在哪個法會上說的呢？ 又說：『領受教法的人才認識到三乘與一乘都是方便，更進一步地否定兩者，才認為是理的極致。』現在請問，三週說法中的哪一週說法是稟持兩方面都否定的文句呢？在此之前，二乘人尚且沒有前面的兩種說法，更何況是雙重否定呢？如果菩薩道修行者處處都可以進入實相，又何須《法華經》呢？ 又以三乘與一乘為二，兩方面都否定為不二，二與不二都是方便，非二非不二才是真實，破斥的論證也按照前面的方式來追問人和處所。 第四點，『二與不二以及兩方面都否定仍然屬於四句分別，仍然沒有免除名言概念，都稱為方便，諸法寂滅不可言說，才是真實。』現在請問，三昧起告、三週顯本，是說了還是沒說？寂滅的意義普遍存在，為什麼只在《法華經》中才體現？教下的道理本來就沒有言語，何況是極大的不可說，先為五人宣說，何況現在廣泛地闡明五佛開權顯實，既然權實已經顯明，誰還會再執著于言語呢？ 執著于言語而封立三乘，是迷惑于教法，迷惑于情識。現在根據部來判教，消除方便之名，必須要有明確的指歸，豈能只是遣除言語？以言語追逐言語，迷惑終究無法消除，即使千萬次破斥也終究無法窮盡。身的三昧起告、三週顯本的四句，可以參照這個道理來理解。何況此品一開始的題目就是『方便』，應該用方便來解釋這一品，卻用實相來解釋，這與品題的宗旨大相逕庭。
【English Translation】 English version 『Even though disciples may have abandoned the three vehicles and turned to the one true reality, though coarse delusions are gone, subtle delusions still arise.』 Now I ask, if at the assembly of the Lotus Sutra (至法華會), the three vehicles have already been abandoned, then where is the one true reality sealed? If one has not yet reached the Lotus Sutra, then before that there is no teaching of abandoning the three vehicles. For those of the Śrāvakayāna (聲聞之人) before the Lotus Sutra, their practice has been refuted, so what subtle delusions arise here? The sealed reality, what kind of delusion does it belong to? Could there be subtle delusions arising from hearing the Dharma? Next it says: 『For the sake of counteracting and refuting, it is explained that the three vehicles and the one vehicle are all expedient.』 Now I ask, are the three vehicles and the one vehicle both expedient before the Lotus Sutra, or have they already reached the assembly of the Lotus Sutra? Before that, one was still deluded that the three vehicles were expedient, so when was it ever said that the one vehicle was also expedient? Therefore, this chapter only says at the beginning, 『In the past, expediently showing the three,』 there is indeed no saying that the three vehicles and the one vehicle are both called expedient. At what assembly was this statement of counteracting and refuting made? It also says: 『Those who receive the teaching then recognize that the three vehicles and the one vehicle are all expedient, and further negate both to consider it the ultimate principle.』 Now I ask, in which of the three periods of teaching is there a statement of holding to the negation of both? Before that, the Śrāvakas (二乘) did not even have the previous two, let alone double negation? If Bodhisattvas (菩薩人) can enter everywhere, then what need is there for the Lotus Sutra (法華)? Furthermore, taking the three vehicles and the one vehicle as two, negating both as non-duality, both duality and non-duality are expedient, and neither duality nor non-duality is the truth. The refutation and inquiry also follow the previous method of questioning the person and the place. Fourthly, 『Duality and non-duality, as well as the negation of both, still belong to the four phrases, and have not escaped names and concepts, all called expedient. The quiescence of all dharmas, which cannot be spoken of, is the truth.』 Now I ask, the arising of samādhi (三昧起告), the manifestation of the original in the three periods (三週顯本), is it spoken or unspoken? The meaning of quiescence is universal, why is it only manifested in the Lotus Sutra (法華)? The principle of the teachings below originally has no words, let alone the great unspeakable, first spoken for the five people, let alone now widely explaining the five Buddhas opening the expedient and revealing the real. Since the expedient and the real have already been manifested, who would still cling to words? Clinging to words and sealing the three vehicles is being deluded by the teachings and deluded by emotions. Now, according to the division of the Tripitaka (部) to judge the teachings, to eliminate the name of expedient, there must be a clear direction, how can one simply eliminate words? Using words to chase after words, delusion will never be eliminated, even if refuted ten million times, it will never be exhausted. The four phrases of the arising of samādhi (三昧起告), the manifestation of the original in the three periods (三週顯本) of the body can be understood by referring to this principle. Moreover, the title of this chapter is 『Expedient』 from the beginning, and this chapter should be explained using expediency, but it is explained using reality, which is very different from the purpose of the chapter.
，故知嘉祥身沾妙化義已灌神，舊章先行理須委破，識此大旨師資可成。準此一途余亦可了。亦如三種法輪殊乖承稟，大師稱為頓乳，其以根本為名，大師以三味為枝條，其亦以醍醐為歸本。今問，凡言根本，即曰能生，能生始成，后攝歸本，本卻非始，二言相乖，枝本不立攝亦無當，況根本兩分攝歸方一，一為根本二則名枝，是則根本本來是枝，應須會初而從於后，故開華嚴枝別，以入法華本圓，況華嚴別圓俱成近跡，根義復壞法華本成。又言三味是枝末者，鹿苑可爾？二酥如何？若二酥圓別是枝，華嚴豈可成本？若爾，乃成會本歸本，或即會枝歸枝。若法華不關華嚴，則令二本永異，何得名為會末歸本？況法華部內無入華嚴之文，但有入佛知見，況涅槃終極五味明文，本師所師舊章須改，若依舊立師資不成，伏膺之說靡施，頂戴之言奚寄。四引二文為例者，即是今經體內方便之流類也。《大乘方便經》十種方便未撿。五「當知」下結示斥非。言「如空若海」也，總包諸經色流，咸歸今經空海。
「今明」下正釋，為二：先通，次別。初文三：先列，次釋，三「若一切法」下，以四攝法辯法功用。釋中四句，皆先標、次引文釋。初句者既引文云諸法等者，以有言故且從有說，有言不出千如百界。第二句者，頻
【現代漢語翻譯】 現代漢語譯本：因此可知嘉祥（Jiāxiáng，人名）的身體浸潤在微妙的教化之中，義理已經灌注于精神，舊有的章法先行，道理必須委棄破除，認識到這個大旨，師徒關係才能成就。依照這個途徑，其餘的道理也可以理解了。也像三種法輪（sān zhǒng fǎlún，佛教術語，指佛陀的三種教法）的差別在於傳承稟賦不同，大師稱之為頓乳（dùnrǔ，比喻頓悟），以根本為名，大師以三昧（sānmèi，佛教術語，指禪定）為枝條，最終也以醍醐（tíhú，佛教術語，比喻佛法的最高境界）為歸本。現在我問，凡是說到根本，就說是能生，能生才能開始成就，之後攝取歸於根本，但根本卻不是開始，這兩個說法相互矛盾，枝和本的關係不能成立，攝取也就沒有依據，況且根本分為兩部分，攝取歸於一方，一方為根本，兩方則名為枝，那麼根本本來就是枝，應該會合最初而順從於後來的，所以開華嚴（Huāyán，指《華嚴經》）的枝別，以進入法華（Fǎhuá，指《法華經》）的本圓，況且華嚴的別圓都成就了近跡，根本的意義又破壞了法華的本成。又說三昧是枝末，在鹿苑（Lùyuàn，佛教聖地，佛陀初轉法輪之處）可以這樣說嗎？二酥（èr sū，佛教術語，比喻佛法的不同階段）又該如何解釋？如果二酥的圓別是枝，華嚴怎麼能成為根本？如果這樣，就成了會本歸本，或者就是會枝歸枝。如果法華與華嚴無關，那麼就使得兩個根本永遠不同，怎麼能稱為會末歸本？況且法華部內沒有進入華嚴的文字，只有進入佛的知見，況且涅槃（Nièpán，佛教術語，指寂滅）是終極，五味（wǔ wèi，佛教術語，比喻佛法的五個階段）的明文，本師所師的舊章必須更改，如果依舊，師徒關係不能成立，伏膺（fúyīng，指心悅誠服地接受）的說法無處施展，頂戴（dǐngdài，指尊敬推崇）的言語寄託於何處。四、引用兩段文字作為例子，就是現在這部經書體內方便的流類。《大乘方便經》（Dàshèng Fāngbiàn Jīng）的十種方便還沒有檢查。五、「當知」以下總結並斥責錯誤。說「如空若海」也，總括了諸經的色流，都歸於現在這部經的空海。 現在闡明以下是正式的解釋，分為兩部分：先是通說，然後是別說。初文分為三部分：先是列舉，然後是解釋，第三部分「若一切法」以下，用四攝法（sì shè fǎ，佛教術語，指佈施、愛語、利行、同事）來辯說法的功能。解釋中分為四句，都是先標明，然後引用文字來解釋。第一句既然引用文字說諸法等，因為有言語的緣故，暫且從有來說，有言語也說不出千如百界（qiān rú bǎi jiè，佛教術語，指宇宙萬法的真相）。第二句，頻（pín）
【English Translation】 English version: Therefore, it can be known that Jiaxiang's (嘉祥, a person's name) body is immersed in the subtle teachings, and the meaning has been infused into his spirit. The old rules come first, and the principles must be discarded and broken. Understanding this great principle, the relationship between teacher and disciple can be established. According to this path, the rest of the principles can also be understood. It is also like the differences in the three Dharma wheels (三種法輪, three turnings of the Dharma wheel) lie in different inheritances. The master calls it sudden milk (頓乳, sudden enlightenment), named after the root. The master uses samadhi (三昧, concentration) as branches, and ultimately returns to ghee (醍醐, the highest state of Buddhist teachings) as the root. Now I ask, whenever the root is mentioned, it is said to be able to generate. Only by being able to generate can it begin to be accomplished, and then it is taken back to the root. But the root is not the beginning. These two statements contradict each other. The relationship between branch and root cannot be established, and taking back has no basis. Moreover, the root is divided into two parts, and taking back returns to one side. One side is the root, and the two sides are called branches. Then the root is originally a branch, and one should converge the beginning and follow the later. Therefore, the branches of the Huayan (華嚴, Avatamsaka Sutra) are opened separately to enter the perfect root of the Lotus (法華, Lotus Sutra). Moreover, the separate and perfect of Huayan have both achieved near traces, and the meaning of the root has destroyed the original accomplishment of the Lotus. It is also said that samadhi is the end of the branch. Can this be said in Deer Park (鹿苑, Sarnath, where Buddha first taught)? How should the two stages of ghee (二酥, two stages of Buddhist teachings) be explained? If the perfect and separate of the two stages of ghee are branches, how can Huayan become the root? If so, it becomes converging the root to return to the root, or converging the branch to return to the branch. If the Lotus Sutra is not related to the Huayan Sutra, then the two roots will be forever different. How can it be called converging the end to return to the root? Moreover, there is no text in the Lotus Sutra that enters the Huayan Sutra, only entering the knowledge and vision of the Buddha. Moreover, Nirvana (涅槃, liberation) is the ultimate, and the clear text of the five flavors (五味, five flavors of milk, metaphor for the stages of Buddhist teachings) is the old chapter taught by the original teacher that must be changed. If it remains the same, the relationship between teacher and disciple cannot be established, the saying of accepting with sincerity (伏膺) has nowhere to be applied, and where can the words of respecting and upholding (頂戴) be placed. Fourth, citing two passages as examples is the flow of expedient means within the body of this sutra. The ten expedient means of the Mahayana Expedient Sutra (大乘方便經) have not yet been examined. Fifth, 'It should be known' below concludes and rebukes the error. Saying 'like the empty space or the sea' also encompasses the streams of forms of all sutras, all returning to the empty sea of this sutra. The following is the formal explanation, divided into two parts: first, a general explanation, and then a specific explanation. The first part is divided into three parts: first, listing, then explaining, and the third part, 'If all dharmas' below, uses the four means of attraction (四攝法, four means of attracting beings: giving, kind speech, beneficial action, and cooperation) to argue for the function of teaching the Dharma. The explanation is divided into four sentences, all of which first state and then quote the text to explain. The first sentence quotes the text saying 'all dharmas, etc.' Because there are words, let's temporarily speak from existence. Even with words, one cannot express the thousand suchnesses and hundred realms (千如百界, the true nature of all phenomena in the universe). The second sentence, pin (頻)
引五文皆證入實，且以入證對說為實。初文是被機之意，次文是諸法之本，次文是化儀之宗，次文是本行之源，次文是亡教之理。諸文皆以入證為實，故知有說無說無不皆以真實為本。第三句中引證意者，諸法權也，實相實也。實即次句，權即初句，合彼二句共為第三，以初二門無別法故。「例如」下引例，假想故虛、治欲故實，只此一觀是實是虛，何妨一法亦權亦實。第四句者，引文即指中理，虛實理等二諦難思，雙非此諦以顯妙中，亦不異於前之三門，四門理同故皆云一切。三「若一切」下辨功用。又二：初正辨句攝法功用，次「直列」下明其句意。初文者，只此四句尚互攝互破，權則俱權乃至俱是非權非實，況復余法不攝破耶？況四句外無復有法，如此方成今經破立，豈與諸師破立同耶？當知諸師既不識于諸權諸實，縱說諸實，既未分判實義不成，況彼彼相望互推迷實，是故併爲初句所破，故云「無不是權」。初句尚爾，況復三耶？故諸師權實並得權之少分耳。言「如來所說」者，舉果況凡。佛有所說尚皆是權，豈末世泛譚自言真實，不思聖化唯薦凡軀。第二句者實即究竟。佛說之權尚須入實，況余權實而不入耶？故知一切唯有一實。言「巢窟」者，《說文》云：「鳥居木曰巢，獸居穴曰窟。」「保」者，住著
【現代漢語翻譯】 現代漢語譯本 引用以上五段經文都是爲了證明入于實相，並且以入證（通過修行進入證悟）來對應言說，認為入證才是真實的。第一段經文是應機施教的含義，第二段經文是諸法（一切事物）的根本，第三段經文是教化儀式的宗旨，第四段經文是本源修行的源頭，第五段經文是破除執著于教義的道理。這些經文都以入證為真實，因此可知無論是有言說還是無言說，都以真實為根本。第三句中引證的含義是，諸法是權宜之法，實相才是真實。實相對應下一句，權宜對應第一句，將這兩句合起來構成第三句，因為前兩門沒有其他不同的法。「例如」以下是舉例說明，假想是虛妄的，治理慾望是真實的，僅僅是這一個觀想，既是真實的也是虛妄的，為什麼不能說一個法既是權宜的也是真實的呢？第四句，引用的經文指的是中道之理，虛和實，理和等，二諦（真諦和俗諦）難以思議，雙重否定才能顯現微妙的中道，這與前面的三門也沒有什麼不同，四門道理相同，所以都說一切。「若一切」以下辨別功用。又分為兩部分：首先是辨別句子包含法的功用，其次是「直列」以下說明句子的含義。第一段經文，僅僅這四句尚且互相包含互相破斥，權宜之法全部是權宜之法，甚至是全部是非權非實，更何況其他的法不能包含破斥呢？更何況四句之外沒有其他的法，這樣才能成就《今經》的破立，怎麼能和諸位法師的破立相同呢？應當知道諸位法師既然不認識諸權諸實，即使說諸實，既然沒有分辨判別實義，實義不能成立，更何況他們互相推諉迷失真實，因此全部被第一句所破斥，所以說「沒有不是權宜的」。第一句尚且如此，更何況第三句呢？所以諸位法師的權實都只得到權宜的少部分而已。說到「如來所說」，這是舉果來比況凡夫。佛所說的尚且都是權宜之法，難道末世泛泛而談的人自稱真實，不思考聖人的教化，只推薦凡夫的軀體嗎？第二句，實相就是究竟。佛所說的權宜之法尚且需要進入實相，更何況其他的權實而不進入呢？所以知道一切只有一實。說到「巢窟」，《說文》說：「鳥居住在樹上叫做巢，野獸居住在洞穴里叫做窟。」「保」的意思是，安住，執著。 English version The five cited texts all prove entering into reality, and use entering into realization (through practice entering enlightenment) to correspond to speech, considering entering into realization to be the true reality. The first text is the meaning of teaching according to the capacity of the audience, the second text is the root of all dharmas (all things), the third text is the purpose of ritualistic teachings, the fourth text is the source of fundamental practice, and the fifth text is the principle of eliminating attachment to doctrines. These texts all take entering into realization as the true reality, therefore it can be known that whether there is speech or no speech, all take reality as the foundation. The meaning of the citation in the third sentence is that all dharmas are expedient means, and true suchness is reality. True suchness corresponds to the next sentence, and expediency corresponds to the first sentence. Combining these two sentences forms the third sentence, because the first two doors have no other different dharmas. 'For example' below is an illustration, imagination is false, and governing desires is real. Just this one contemplation is both real and false, so why can't it be said that one dharma is both expedient and real? The fourth sentence, the cited text refers to the principle of the Middle Way, emptiness and existence, principle and equality, the two truths (conventional truth and ultimate truth) are difficult to conceive, and double negation can reveal the subtle Middle Way, which is no different from the previous three doors. The four doors have the same principle, so they all say everything. 'If everything' below distinguishes the function. It is divided into two parts: first, distinguishing the function of the sentence containing the dharma, and second, 'directly listing' below explains the meaning of the sentence. The first text, just these four sentences still contain and refute each other, all expedient means are all expedient means, or even all are neither expedient nor real, let alone other dharmas that cannot contain and refute? Moreover, there are no other dharmas outside the four sentences, so that the establishment and refutation of 'This Sutra' can be achieved, how can it be the same as the establishment and refutation of the various Dharma masters? It should be known that since the various Dharma masters do not recognize the various expedient means and the various realities, even if they speak of the various realities, since they have not distinguished and judged the meaning of reality, the meaning of reality cannot be established, let alone they push each other and lose the true reality, therefore they are all refuted by the first sentence, so it is said 'there is nothing that is not expedient'. The first sentence is still like this, let alone the third sentence? Therefore, the expedient means and reality of the various Dharma masters only obtain a small part of the expedient means. Speaking of 'what the Tathagata said', this is comparing the fruit to ordinary people. What the Buddha said is still all expedient means, how can those who talk vaguely in the last age claim to be real, without thinking about the teachings of the saints, only recommending the bodies of ordinary people? The second sentence, true suchness is the ultimate. The expedient means spoken by the Buddha still need to enter into true suchness, let alone other expedient means and reality that do not enter? Therefore, it is known that everything is only one reality. Speaking of 'nest and cave', the 'Shuowen' says: 'Birds living in trees are called nests, and wild animals living in caves are called caves.' 'Protect' means to dwell, to be attached.
【English Translation】 Quoting the five texts above all serves to prove entering into reality, and uses entering into realization (through practice entering enlightenment) to correspond to speech, considering entering into realization to be the true reality. The first text is the meaning of teaching according to the capacity of the audience, the second text is the root of all dharmas (all things), the third text is the purpose of ritualistic teachings, the fourth text is the source of fundamental practice, and the fifth text is the principle of eliminating attachment to doctrines. These texts all take entering into realization as the true reality, therefore it can be known that whether there is speech or no speech, all take reality as the foundation. The meaning of the citation in the third sentence is that all dharmas are 'upaya' (expedient means), and 'tathata' (true suchness) is reality. True suchness corresponds to the next sentence, and 'upaya' corresponds to the first sentence. Combining these two sentences forms the third sentence, because the first two doors have no other different dharmas. 'For example' below is an illustration, imagination is false, and governing desires is real. Just this one contemplation is both real and false, so why can't it be said that one dharma is both 'upaya' and real? The fourth sentence, the cited text refers to the principle of the Middle Way, emptiness and existence, principle and equality, the two truths (conventional truth and ultimate truth) are difficult to conceive, and double negation can reveal the subtle Middle Way, which is no different from the previous three doors. The four doors have the same principle, so they all say everything. 'If everything' below distinguishes the function. It is divided into two parts: first, distinguishing the function of the sentence containing the dharma, and second, 'directly listing' below explains the meaning of the sentence. The first text, just these four sentences still contain and refute each other, all 'upaya' are all 'upaya', or even all are neither 'upaya' nor real, let alone other dharmas that cannot contain and refute? Moreover, there are no other dharmas outside the four sentences, so that the establishment and refutation of 'This Sutra' can be achieved, how can it be the same as the establishment and refutation of the various Dharma masters? It should be known that since the various Dharma masters do not recognize the various 'upaya' and the various realities, even if they speak of the various realities, since they have not distinguished and judged the meaning of reality, the meaning of reality cannot be established, let alone they push each other and lose the true reality, therefore they are all refuted by the first sentence, so it is said 'there is nothing that is not 'upaya''. The first sentence is still like this, let alone the third sentence? Therefore, the 'upaya' and reality of the various Dharma masters only obtain a small part of the 'upaya'. Speaking of 'what the Tathagata said', this is comparing the fruit to ordinary people. What the Buddha said is still all 'upaya', how can those who talk vaguely in the last age claim to be real, without thinking about the teachings of the saints, only recommending the bodies of ordinary people? The second sentence, 'tathata' is the ultimate. The 'upaya' spoken by the Buddha still need to enter into 'tathata', let alone other 'upaya' and reality that do not enter? Therefore, it is known that everything is only one reality. Speaking of 'nest and cave', the 'Shuowen' says: 'Birds living in trees are called nests, and wild animals living in caves are called caves.' 'Protect' means to dwell, to be attached.
也。消通大旨須稱佛心，直守一隅如保巢窟。三四二句準說可知，是故今文句句皆遍。若攝令可識，只是三智照三諦境、被三種機，機遍法遍理遍事遍，皆云一切所以可知，以一空一切空故一切皆實，一假一切假故一切皆權，三四二句只是中智雙照雙非，內由三德三身具足，故使外用橫豎顯密，為成今經破立之意，以對昔故須為四句。通論大綱法相雖爾，別論今品唯在第三，亦權一半名方便品，以對自證實智說之。是故須云第三半句，仍須攝彼餘三及半入此一半，方可得名今「方便品」。若專四句各攝一切尚非通方，何況諸師遍計權教，故云「不得一向」。
「直列」下次明句意者，如向所釋雖復略引略釋相狀，仍成直列以辯句相，未及融通以論玄旨，若破若立尚已無遺，不偏一句不滯一隅，故云「尚自如此」，況以大旨而遙觀之。非局一方故云「玄覽」。方謂一人一行。所謂一理一教，隨立隨攝、隨破隨亡，取捨自在故云「曠蕩」，升出暗滯故云「高明」。又窮遠教曰「遙觀」，察深理為「玄覽」，用橫周為「曠蕩」，指豎徹為「高明」，顯一家消通故云「若此」。若作懸字意亦可見，他不見此，將何以釋〈方便品〉耶？「況論旨趣耶」者，為破古失，且以教相權實破立開施出沒盈縮行藏，若行解兼論自他合
【現代漢語翻譯】 現代漢語譯本： 也。通達圓融的大旨必須符合佛心，只守著一個角落就像保護鳥窩一樣。第三句和第四句、第二句參照著說就可以明白，所以現在經文的每一句都普遍包含深意。如果概括起來讓人容易理解，那就是三智（一切智、道種智、一切種智）照耀三諦境（空諦、假諦、中諦），被三種根機（下根機、中根機、上根機）所接受，根機普遍，佛法就普遍，真理就普遍，事相就普遍，都可以稱之為『一切』，所以可以明白，因為一個空就一切皆空，所以一切都是真實的；一個假就一切皆假，所以一切都是權宜的。第三句和第四句、第二句只是用中智同時照耀雙重否定，內在由法身、報身、應身三德三身具足，所以使得外在的作用橫向縱向顯現和隱藏，爲了成就現在這部經的破除和建立的用意，因為要針對過去的說法，所以必須用四句來表達。總的來說，大綱和法相是這樣的，但具體來說，現在這一品只在于第三句，也可以說是權宜的一半，名為『方便品』，用來對應自證的真實智慧來說的。所以必須說第三句和半句，仍然需要把其餘的三句和半句攝入到這一半句中，才可以稱之為現在的『方便品』。如果只專注於四句，各自包含一切，尚且不是通達權宜之法，更何況那些法師普遍計度的權宜之教，所以說『不得一向』。
『直列』下次說明句子的意思，就像之前所解釋的，即使是稍微引用和解釋事物的表象，仍然是直接陳列來辨別句子的表象，沒有達到融會貫通來論述玄妙的宗旨，無論是破除還是建立都已經沒有遺漏，不偏向一句，不滯留在一個角落，所以說『尚自如此』，更何況用宏大的宗旨來遙遠地觀察它。不是侷限於一個方面，所以說『玄覽』。『方』指的是一個人，一行。所謂一個真理，一個教法，隨著建立就隨著攝取，隨著破除就隨著消亡，取捨自在，所以說『曠蕩』，從黑暗的滯留中昇華出來，所以說『高明』。又窮盡遙遠的教義叫做『遙觀』，考察深刻的道理叫做『玄覽』，用橫向周遍叫做『曠蕩』，指縱向徹底叫做『高明』，顯現一家融會貫通的宗旨，所以說『若此』。如果當作懸掛的『懸』字的意思也可以理解，別人不明白這些，將用什麼來解釋《方便品》呢？『況論旨趣耶』，是爲了破除過去的缺失，姑且用教相的權宜和真實、破除和建立、開顯和隱藏、盈滿和收縮、顯現和隱藏來論述，如果把修行和理解結合起來論述自己和他人，就更加難以理解了。
【English Translation】 English version: Also. Understanding the great principle of thorough comprehension must align with the Buddha's mind; clinging to one corner is like protecting a bird's nest. The third and fourth sentences, along with the second, can be understood by referring to each other, so every sentence in the current text universally contains profound meaning. If summarized to be easily understood, it is that the Three Wisdoms (Sarvajna, Margajna, Sarvakarajna) illuminate the Three Truths (Sunyata, Prajna, Madhyamika), and are received by the three capacities (inferior, intermediate, superior). When capacity is universal, the Dharma is universal, the truth is universal, and phenomena are universal, all of which can be called 'everything,' so it can be understood that because one is empty, everything is empty, therefore everything is real; one is provisional, therefore everything is expedient. The third and fourth sentences, along with the second, simply use the Middle Wisdom to simultaneously illuminate dual negation, internally due to the complete possession of the Three Virtues and Three Bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), so that the external function manifests horizontally and vertically, openly and secretly, to accomplish the intention of breaking and establishing in this sutra, because it is aimed at past statements, so it must be expressed in four sentences. Generally speaking, the outline and Dharma characteristics are like this, but specifically speaking, this chapter is only in the third sentence, which can also be said to be half of expediency, named 'Upaya Chapter' (Expedient Means), used to correspond to the self-realized true wisdom. Therefore, it must be said that the third sentence and half a sentence, still need to incorporate the remaining three sentences and half a sentence into this half sentence, in order to be called the current 'Upaya Chapter'. If only focusing on the four sentences, each containing everything, it is not yet a thorough expedient method, let alone the expedient teachings universally calculated by those Dharma masters, so it is said 'must not be one-sided'.
'Directly listing' next explains the meaning of the sentence, as explained before, even if slightly quoting and explaining the appearance of things, it is still directly listing to distinguish the appearance of the sentence, not yet reaching thorough understanding to discuss the profound principle, whether breaking or establishing, there is already no omission, not biased towards one sentence, not stagnant in one corner, so it is said 'still like this', let alone using the grand principle to observe it from afar. Not limited to one aspect, so it is said 'profound contemplation'. 'Aspect' refers to one person, one practice. The so-called one truth, one teaching, as it is established, it is taken in, as it is broken, it disappears, taking and discarding freely, so it is said 'vast and unrestrained', rising out of the darkness and stagnation, so it is said 'high and bright'. Also, exhausting the distant teachings is called 'observing from afar', examining profound principles is called 'profound contemplation', using horizontal pervasiveness is called 'vast and unrestrained', pointing to vertical thoroughness is called 'high and bright', manifesting the thorough comprehension of one family, so it is said 'like this'. If taken as the meaning of the hanging character 'suspension', it can also be understood, others do not understand these, what will they use to explain the Upaya Chapter? 'Let alone discussing the purpose and meaning', is to break the past shortcomings, let's use the expediency and reality of the teaching characteristics, breaking and establishing, revealing and concealing, fullness and contraction, manifestation and concealment to discuss, if combining practice and understanding to discuss oneself and others, it will be even more difficult to understand.
說，覽向文以論其旨，撮向事以論其趣，須曉四句只一法性，法性只是真如實相如如涅槃，以法性體不違諸法，不受諸法不住諸法不入諸法，故一一名字、一一心法、一一句偈、一一因果、一一凡聖、一一依正，乃至十雙無非法界，自在無礙其義可成，具如不二十門所說。若本若末體理無殊，說而不說、不說而說，照性非遠自在無窮，雖復無窮不出四句，四句無句無句而句，句句遍收十方佛法，但法華前教教四句句句未暢，來至此會一味無殊(云云)。具如〈藥草喻〉中差即無差、無差即差。
次開章別釋者，已知諸法互融遍入，舉實即實中有權，方指此權名「方便品」；舉權即是不思議權，此權有實，方以此權名「方便品」，舉亦權亦實則各有所歸，此乃相即之兩亦、攝三之兩亦，故名「方便品」。故用即真實之方便為方便品，舉非權非實則只是方便之理，理收三句皆方便品。
問：
若爾，句句皆遍皆方便品，何必第三？
答：
一者名便，具權實故；二者義便，所攝遍故。余句義便而名不便，餘三雖有權義權名，不如第三即名即具，用此即實而權為今品也。
故下十雙，雙雙皆具權實之名，皆取即實而權為方便品，況初三總釋皆冠十文八門故也。若不爾者，非方便之事理
【現代漢語翻譯】 現代漢語譯本： 說，要縱覽經文來論述它的主旨，提取事件來論述它的趣味，必須明白四句偈只是一種法性（Dharmata），法性只是真如（Tathata）、實相（Reality Aspect）、如如（Suchness）、涅槃（Nirvana），因為法性的本體不違背諸法（Dharmas），不接受諸法，不住于諸法，不進入諸法，所以每一個名字、每一個心法（Mental Dharmas）、每一句偈頌、每一個因果、每一個凡夫聖人、每一個依報正報，乃至十雙（十種對立關係）沒有一個不是法界（Dharmadhatu），自在無礙，它的意義可以成立，詳細情況如《不二門》（Non-duality Gate）所說。無論是根本還是末端，本體和理沒有差別，說和不說，不說而說，照見自性並非遙遠，自在無窮，雖然無窮無盡，也不超出四句偈，四句偈無句，無句而句，句句遍收十方佛法，但《法華經》（Lotus Sutra）之前的教義，四句偈句句未完全闡明，到了這次法會，才達到一味平等（云云）。詳細情況如〈藥草喻〉（Herbs Parable）中所說，差別即無差別，無差別即差別。
其次，分開章節來解釋，已經知道諸法互相融合，普遍進入，舉出實相（Reality）就包含權巧（Expedient Means），才指這個權巧名為『方便品』（Upaya Chapter）；舉出不可思議的權巧，這個權巧包含實相，才用這個權巧名為『方便品』，舉出亦權亦實，則各自有所歸屬，這是相即的兩種『亦』，統攝三種的兩種『亦』，所以名為『方便品』。所以，用即是真實的方便作為方便品，舉出非權非實，則只是方便的道理，道理統攝三句，都是方便品。
問： 如果這樣，句句都普遍都是方便品，何必是第三句？
答： 一是名字方便，具備權巧和實相的緣故；二是意義方便，所統攝的普遍的緣故。其餘的句子意義方便而名字不方便，其餘三句雖然有權巧的意義和權巧的名字，不如第三句即是名字即具備，用這個即是實相而權巧作為現在的品名。
所以下面的十雙（十種對立關係），雙雙都具備權巧和實相的名字，都取即是實相而權巧作為方便品，何況最初的三種總的解釋都冠於十文八門之前呢。如果不是這樣，就不是方便的事理。
【English Translation】 English version: It is said that to survey the text to discuss its main idea, and to extract events to discuss its interest, one must understand that the four lines of verse are just one Dharmata (法性, Nature of reality), and Dharmata is just Tathata (真如, Suchness), Reality Aspect (實相), Suchness (如如), and Nirvana (涅槃). Because the essence of Dharmata does not contradict all Dharmas (諸法), does not receive all Dharmas, does not abide in all Dharmas, and does not enter all Dharmas, therefore every name, every Mental Dharmas (心法), every verse, every cause and effect, every ordinary person and sage, every dependent and principal retribution, and even the ten pairs (十雙, ten pairs of opposites) are all Dharmadhatu (法界), free and unobstructed, and its meaning can be established, as described in the Non-duality Gate (不二門). Whether it is the root or the branch, the essence and principle are no different, speaking and not speaking, not speaking and speaking, seeing the nature is not far away, free and infinite, although infinite, it does not go beyond the four lines of verse, the four lines of verse are without lines, without lines yet with lines, every line fully encompasses the Buddha-dharma of the ten directions, but the teachings before the Lotus Sutra (法華經), the four lines of verse were not fully explained, and only at this assembly did they reach a state of equal flavor (云云). The details are as described in the Herbs Parable (藥草喻), difference is non-difference, and non-difference is difference.
Next, to explain by separating the chapters, it is already known that all Dharmas interpenetrate and universally enter, to bring up Reality (實相) is to include Expedient Means (權巧), and only then is this Expedient Means named 'Upaya Chapter' (方便品); to bring up inconceivable Expedient Means, this Expedient Means includes Reality, and only then is this Expedient Means named 'Upaya Chapter', to bring up both Expedient Means and Reality, then each has its own belonging, this is the two 'also' of interpenetration, the two 'also' that encompass the three, therefore it is named 'Upaya Chapter'. Therefore, using the true Expedient Means as the Upaya Chapter, to bring up neither Expedient Means nor Reality, then it is just the principle of Expedient Means, the principle encompasses the three lines, all are Upaya Chapter.
Question: If so, every line is universal and is the Upaya Chapter, why is it necessary to have the third line?
Answer: First, the name is expedient, because it possesses both Expedient Means and Reality; second, the meaning is expedient, because what it encompasses is universal. The other lines are expedient in meaning but not in name, although the other three lines have the meaning of Expedient Means and the name of Expedient Means, they are not as good as the third line, which is both the name and possesses both, using this which is Reality and Expedient Means as the name of the present chapter.
Therefore, the following ten pairs (十雙), each pair possesses both the name of Expedient Means and Reality, and all take that which is Reality and Expedient Means as the Upaya Chapter, moreover, the initial three general explanations are all placed before the ten texts and eight gates. If it is not so, it is not the principle of Expedient Means.
乃至悉檀，非列方便中法相之名，乃至非今經之本跡十義，十義無二本跡似殊，本跡雖殊不思議一，十義相別實相一如，為眾生故列釋生起乃至本跡，事理乃至悉檀不同，得意忘言言說解脫，若見此意常默常說言行無違，還以此旨而為觀境，使彼觀境昭然可觀，諸釋所無良由於此。如此解釋尚恐有漏，況復諸家單淺只獨，縱多列法相大小難分，雖判教時法華未顯，若以法華與余同味，三說所無其言何在？然此八中前七跡門、第八本門，本雖未至權實理遍，故下文云「是我方便諸佛亦然」。故方便之名通於本跡，此既玄釋不同消文，是故不同光宅判句。又此八門次第意者，若不列名無以解釋，若不生起迷於詮次，解釋正示十文相狀，引證為防不信者故，結歸為明品元意故，分別為令釋品有歸，判釋令知粗妙有在，如是方顯品之深旨。又預辯本跡令識本地權實自他，方顯大途久近之化。于列名中，一一須安權實之稱，如雲事理權實乃至悉檀權實，即是事權理實，乃至悉檀三權一實，復以三種釋品分之，乃成今經之方便也。故《論》云：「自此已下示現此經因果相故」。故十雙中初五從因至果，后五果家勝用，況一部文亦可本跡而分因果，故知因中若無前四，則因義淺狹，若無後五，則果用粗近。于中教是聖化，且以受者得
名，不同世人以教為因、佛智為果，亦不同他三四等也。余如下結權實中。生起后「云云」者，應于章章述生起相，細尋可見。又覆文標能化義須對所，故后五雙唯體用中一隻對所，餘四並從能對得名。又此亦與十妙義同，若不爾者，誰知方便須具十法？誰知十法義遍一經？若無十法乃成經文不詮因果及以能所，是故十雙皆窮至要，方是今經之十雙也。若爾，一經始終皆名方便，並指前教以為所開，方乃可云此經方便，故知序中證信發起方便，譬喻只是比況方便，因緣只是往昔方便，本門只是久遠方便，流通只是諸佛菩薩通法方便，由是方便故名真實。若得此意如觀掌果，《法華》一部方寸可知，一代教門剎那便識，因果自他共成一法，十方三世無懷異求。以十法乘而觀察之，法華三昧投足有地，無上佛果修途可期，有眼諸賢請垂觀之。◎
法華文句記卷第三(下) 大正藏第 34 冊 No. 1719 法華文句記
法華文句記卷第四(上)
唐天臺沙門湛然述
◎次正解釋者，初釋事理中，先釋，次所以。釋中先釋理，云「理是真如」至「為實」者，理實何在？在心意識，故理無所存；遍在於事，故事名權。故《俱舍》云：「集起名心，思量名意，了別名識」，在彼一向全無即理
【現代漢語翻譯】 現代漢語譯本：
這段文字所說的『名』，不同於世人以教義為原因、佛的智慧為結果的理解，也不同於其他三乘或四乘的觀點。其餘的解釋在後面關於權實（方便與真實）的結論中。生起之後出現的『云云』，應該在每一章節中描述生起的景象，仔細尋找就能發現。此外，文中標示的能化之義必須與所化之義相對，因此後面的五雙（五對）中，只有體用（本體與作用）中的一對是針對所化而說的，其餘四對都是從能化方面得名。而且，這與十妙義相同，如果不是這樣，誰會知道方便法門必須具備十法？誰會知道十法的意義遍及整部經？如果沒有十法，那麼這部經文就不能詮釋因果以及能化與所化，因此這十雙都窮盡了至關重要的意義，才是《法華經》的十雙。如果這樣，整部經從始至終都可以稱為方便，並且指前面的教義作為所開顯的對象，才能說這部經是方便。因此，要知道序品中證信發起是方便，譬喻品只是比況方便，因緣品只是往昔方便，本門品只是久遠方便，流通品只是諸佛菩薩通用的法門方便，因為是方便，所以才名為真實。如果領會了這個意思，就像觀看掌中的水果一樣，《法華經》整部經的內容就如同方寸之地一樣可以瞭解，一代的教門剎那間就能認識，因果、自他共同成就一個法，十方三世都不會有其他的追求。用十法乘來觀察它，《法華三昧》就能找到落腳的地方，無上的佛果修行的道路可以期待，有智慧的賢者請仔細觀察。
《法華文句記》卷第三(下) 大正藏第 34 冊 No. 1719 《法華文句記》
《法華文句記》卷第四(上) 唐天臺沙門湛然 述
接下來是正式的解釋，首先在解釋事理中，先解釋事，然後解釋原因。在解釋事中，先解釋理，『理是真如』到『為實』，理的真實存在於哪裡呢？存在於心意識中，所以理沒有固定的存在之處；它遍在於事物之中，所以事物被稱為權（方便）。因此，《俱舍論》說：『集起名為心，思量名為意，了別名為識』，在心意識中完全沒有離開理。
【English Translation】 English version:
The 'name' mentioned here is different from the worldly understanding that takes teachings as the cause and Buddha's wisdom as the result. It is also different from the views of the other three or four vehicles. The rest of the explanation is in the conclusion about provisional and real (upaya and reality) later on. The 'etcetera' that appears after the arising should describe the scene of arising in each chapter, which can be found by careful searching. In addition, the meaning of the 'able to transform' indicated in the text must be relative to the 'that which is transformed'. Therefore, among the five pairs later on, only the pair of substance and function is directed at 'that which is transformed', and the other four pairs are named from the aspect of 'able to transform'. Moreover, this is the same as the Ten Subtleties. If it were not so, who would know that the expedient means (upaya) must possess the ten dharmas? Who would know that the meaning of the ten dharmas pervades the entire sutra? Without the ten dharmas, the sutra would not be able to explain cause and effect, as well as the 'able to transform' and 'that which is transformed'. Therefore, these ten pairs exhaust the essential meanings and are the ten pairs of the Lotus Sutra. If so, the entire sutra from beginning to end can be called expedient means, and it points to the previous teachings as the object to be revealed. Only then can it be said that this sutra is expedient means. Therefore, know that the faith and initiation in the prologue are expedient means, the parables are merely comparative expedient means, the causes and conditions are expedient means of the past, the original gate is expedient means of the distant past, and the circulation is the expedient means of the common dharma of all Buddhas and Bodhisattvas. Because it is expedient means, it is called reality. If you understand this meaning, it is like looking at a fruit in your palm. The entire Lotus Sutra can be understood as if it were in a square inch, and the teachings of a lifetime can be recognized in an instant. Cause and effect, self and other, together accomplish one dharma. The ten directions and three times have no other pursuit. Observe it with the Ten Dharma Vehicles, and the Lotus Samadhi will have a place to stand. The path to the unsurpassed Buddha fruit can be expected. Virtuous ones with eyes, please observe it carefully.
Annotations on the Words and Phrases of the Lotus Sutra, Volume 3 (Part 2) Tripitaka No. 1719, Volume 34, Annotations on the Words and Phrases of the Lotus Sutra
Annotations on the Words and Phrases of the Lotus Sutra, Volume 4 (Part 1) Composed by the Tang Dynasty Tiantai Monk Zhanran
Next is the formal explanation. First, in explaining phenomena and principle, first explain phenomena, then explain the reason. In explaining phenomena, first explain principle, from 'Principle is Suchness (tathata)' to 'as reality'. Where does the reality of principle exist? It exists in mind, consciousness, and intellect, so principle has no fixed place of existence; it pervades all things, so things are called provisional (upaya). Therefore, the Abhidharmakosa says: 'Accumulation is called mind, thinking is called intellect, and discernment is called consciousness.' In mind, consciousness, and intellect, there is no separation from principle.
，若大乘中八識名心，七識名意，六識名識，彼教為迷又無即理，故偏小教；有漏之法全無性凈，即常住理知之者寡，故知有漏雖緣凈等，同屬於事，具如事理不二門明。故所以中雲「非理無以立事，事有顯理之功」，故稱歎方便，誰肯以三界有漏心等，以為如來之所稱歎〈方便品〉耶？若不爾者，為令眾生其義安在？世間相言如何消釋？釋理教中，先正釋，次「非教」下明所以。初釋理中先略釋，次引例。初云「總前事理」者，合前理惑也。故知無明法性乃至界外一切諸法皆是所詮，此心意識名之與體，具足一切界外法故。誰知《法華》之教，以此等法而為所詮？若不爾者，邪見嚴王、惡逆調達從何而得？次舉例者，此即舉解以例于迷，解理之時真俗俱諦解由迷得，故於迷中且名事理，由詮此理而得成教，以理望教教名為權，理在於迷迷亦名實，故權實之名非一處得，果教譚此能詮亦權，故知其教只詮其理，是故如來稱歎此教，自非今經誰肯嘆此詮迷之教為方便品？若不爾者，從三昧起所嘆者何？次教行中「行有深淺」者，謂圓漸也。圓漸者何？謂七方便，還指漸漸即是圓漸，故教定行移、行權教實，故言「教無進趣」，況教詮實相，實相之理無復淺深。
問：
若無淺深，應當無復詮行教耶？
【現代漢語翻譯】 現代漢語譯本：如果大乘中第八識名為心，第七識名為意，第六識名為識，那麼他們的教義就是迷惑的，並且沒有與真理相符，所以是偏頗的小乘教義；有漏的法完全沒有自性清凈，真正瞭解常住真理的人很少，所以要知道有漏之法雖然緣于清凈等等，也同樣屬於事相，具體如事理不二法門所闡明的那樣。所以《止觀輔行》中說：『沒有真理就無法建立事相，事相具有彰顯真理的功用。』所以才稱讚方便法門，誰會認為如來會稱讚三界有漏的心等等呢？（《方便品》）如果不是這樣，爲了令眾生開悟，這個意義又在哪裡呢？世間相的說法又該如何解釋呢？在解釋理教中，先是正確地解釋，然後在『非教』下說明原因。最初解釋理的時候先是簡略地解釋，然後引用例子。最初說『總前事理』，是總結前面的理和迷惑。所以要知道無明法性乃至界外的一切諸法都是所要詮釋的內容，這個心意識的名稱和本體，具足一切界外的法。誰知道《法華經》的教義，會用這些法作為所要詮釋的內容呢？如果不是這樣，邪見嚴王、惡逆調達又從何而得度呢？接下來舉例子，這是舉開悟的例子來對照迷惑，開悟真理的時候，真諦和俗諦都是真實的，開悟是由迷惑而得，所以在迷惑中暫且稱為事理，因為詮釋這個真理而成就教義，以真理來看教義，教義就稱為權巧，真理存在於迷惑之中，迷惑也稱為真實，所以權巧和真實的名稱不是在一個地方得到的，果教談論這個能詮釋的也是權巧，所以要知道這個教義只是詮釋這個真理，因此如來稱讚這個教義，如果不是《法華經》，誰會稱讚這個詮釋迷惑的教義為方便品呢？如果不是這樣，從三昧中起來所稱讚的是什麼呢？接下來在教行中，『行有深淺』，說的是圓頓和漸修。什麼是圓頓和漸修呢？說的是七方便，還是指漸漸修習就是圓頓漸修，所以教義決定修行的方向，修行權巧的教義，教義就變得真實，所以說『教無進趣』，更何況教義詮釋實相，實相的真理沒有淺深之分。 問：如果沒有淺深，那麼應該沒有詮釋修行的教義了嗎？
【English Translation】 English version: If, in the Mahayana, the eighth consciousness is named 'mind' (心, xin), the seventh consciousness is named 'intention' (意, yi), and the sixth consciousness is named 'consciousness' (識, shi), then their teachings are deluded and do not align with the truth, thus belonging to the biased Hinayana teachings. Defiled dharmas (有漏之法, you lou zhi fa) completely lack intrinsic purity (性凈, xing jing), and few truly understand the principle of permanence (常住理, chang zhu li). Therefore, know that although defiled dharmas are conditioned by purity, they still belong to phenomena (事, shi), as clearly explained in the non-duality of phenomena and principle (事理不二, shi li bu er) doctrine. Hence, the Zhiguang Fuxing says, 'Without principle, phenomena cannot be established; phenomena have the function of revealing principle.' Therefore, expedient means (方便, fangbian) are praised. Who would consider the defiled mind of the Three Realms (三界, san jie) as something praised by the Tathagata (如來, Rulai)? (Chapter on Expedient Means). If not, where is the meaning of benefiting sentient beings (眾生, zhong sheng)? How can the worldly phenomena (世間相, shi jian xiang) be explained? In explaining the doctrine of principle, first, there is the correct explanation, and then the reasons are explained under 'non-doctrine.' The initial explanation of principle is first brief, then examples are cited. The initial statement 'summarizing the previous phenomena and principle' combines the previous principle and delusion. Therefore, know that ignorance (無明, wu ming), dharma-nature (法性, faxing), and even all dharmas beyond the realms are what is to be explained. The name and essence of this mind, intention, and consciousness fully encompass all dharmas beyond the realms. Who knows that the teachings of the Lotus Sutra (法華經, Fahua Jing) use these dharmas as what is to be explained? If not, how could Evil-Viewed Stern King (邪見嚴王, Xiejian Yanwang) and Wicked Devadatta (惡逆調達, E'ni Tiaoda) have attained liberation? Next, examples are given, illustrating enlightenment to contrast with delusion. When enlightening to the principle, both the true and conventional truths are real. Enlightenment is attained through delusion, so in delusion, it is temporarily called phenomena and principle. Because this principle is explained, teachings are established. From the perspective of principle, the teachings are called expedient. The principle exists within delusion, and delusion is also called reality. Therefore, the names of expedient and real are not obtained in one place. The fruit-teaching discusses that which can explain is also expedient. Therefore, know that the teachings only explain the principle. Thus, the Tathagata praises these teachings. If not for this sutra, who would praise the teachings that explain delusion as the Chapter on Expedient Means? If not, what is praised when arising from samadhi (三昧, sanmei)? Next, in teaching and practice, 'practice has depth and shallowness' refers to the perfect and gradual (圓漸, yuan jian). What are the perfect and gradual? It refers to the seven expedients, still indicating that gradual practice is perfect and gradual. Therefore, the teachings determine the direction of practice, and practicing expedient teachings makes the teachings real. Thus, it is said, 'teachings have no progress,' especially since the teachings explain the real aspect (實相, shixiang), and the principle of the real aspect has no depth or shallowness. Question: If there is no depth or shallowness, then should there be no teachings that explain practice?
答：
教有二種，詮理之教無二，錶行之教自分，只緣行有差殊，致詮行教小別。又能詮教亦無進趣，所詮之行自階差耳。若不爾者，如來方便波羅蜜等何所證耶？
次縛脫者，行名猶通仍兼違順，故以縛脫而甄權實，名為縛脫。又通昔者，諸經地前尚自違理，未開權故；此經彈指無非佛因，以顯實故。誰知此經，佛以惡行亦得名為善巧方便？死屍之譬遍通一切，具如修性不二門明。因果中三：初正釋，次「無果」下所以，三「二觀」下釋成。釋成中雲「二觀為方便」者，且約法示相、借權例顯，一一重中通攝諸教，豈可定局別二觀耶？如體用漸頓開合通別中，亦有諸教體用等法，從體起用、從頓開漸、從漸合頓等。次體用者，還指初住為隨分果，此果即有百界之用。言「立一切法」者，前事理中即以染緣為一切法，此中即是凈緣諸法，具如染凈不二門明。次漸頓中，一者自他俱有漸頓，二者化他起用義兼權實並體內權，為此利他權實法故須明開合。開合者，漸自不合者，藏通兩教不廢小故；亦不合頓者，三教菩薩不入實故。次通別者，前漸頓門漸中雖有半教，半在漸初今半通后，悉檀即是判前體用乃至通別，準前以釋。次「當用」下結示方法。言「四句」者，相破等四，具如前釋。
四引證中
【現代漢語翻譯】 答：
教義有兩種，詮釋真理的教義（詮理之教）沒有差別，但表達修行的教義（錶行之教）則各有不同，只因爲修行方式存在差異，才導致詮釋修行的教義略有區別。而且，能詮釋的教義本身並無進步，所詮釋的修行則自有階梯差別。如果不是這樣，如來的方便波羅蜜等又證得了什麼呢？（波羅蜜：到達彼岸的方法）
其次，關於束縛與解脫（縛脫）的問題，『行』這個概念既包含順應真理，也包含違背真理，因此用束縛與解脫來區分權宜之說與真實之說（甄權實），就叫做『縛脫』。而且，通途教義（通昔者）認為，在諸經中，菩薩於十地之前尚且違背真理，因為尚未開顯權宜之說；而此經中，即使彈指一瞬間也無不是成佛的因，以此來顯明真實之說。誰能知道此經中，佛陀以惡行也能被稱為善巧方便？死屍的比喻普遍適用於一切情況，詳見修性不二門中的闡述。
關於因果中的三種含義：首先是正面解釋，其次是『無果』之後的原因，第三是『二觀』之後的解釋與成就。在解釋與成就中說『二觀為方便』，這只是借用權宜之說來顯示法相，通過權宜之說來例證顯明，每一個重疊的含義都統攝了各種教義，怎麼能將其固定侷限於特定的二觀呢？如同體用、漸頓、開合、通別之中，也有各種教義的體用等法，例如從體起用、從頓開漸、從漸合頓等。其次，關於體用，仍然是指初住菩薩為隨分果，這個果就具有百界的作用。說到『立一切法』，在前面的事理中，就是以染污的因緣作為一切法，而在這裡，則是指清凈的因緣所產生的諸法，詳見染凈不二門中的闡述。
其次，關於漸頓，一是自身與他人都有漸頓之分，二是教化他人時所起的作用兼顧了權宜之說與真實之說，並且包含體內的權宜之說，爲了利益他人的權宜之說與真實之法，必須闡明開合。關於開合，漸教自身不包含合，因為藏教和通教不廢除小乘法；也不包含頓教，因為三教的菩薩不進入實教。其次，關於通別，在前面的漸頓門中，漸教中雖然有半教，一半在漸教的開始，現在一半通向後面，悉檀就是用來判斷前面的體用乃至通別，參照前面的解釋。其次，『當用』之後總結並展示方法。說到『四句』，即相破等四種，詳見前面的解釋。
四、引證中
【English Translation】 Answer:
There are two types of teachings: the teachings that explain the principle (詮理之教) are not different, but the teachings that express practice (錶行之教) differ from each other, only because there are differences in the methods of practice, which leads to slight differences in the teachings that explain practice. Moreover, the teachings that can explain themselves do not have progress, and the practice that is explained has its own steps. If this were not the case, what would the Tathagata's expedient Paramitas (波羅蜜: methods to reach the other shore) have attained?
Secondly, regarding the issue of bondage and liberation (縛脫), the concept of 'practice' includes both conforming to the truth and violating the truth, so using bondage and liberation to distinguish between expedient teachings and true teachings (甄權實) is called '縛脫'. Moreover, the general teachings (通昔者) believe that in the sutras, Bodhisattvas before the ten grounds still violate the truth because the expedient teachings have not yet been revealed; but in this sutra, even a snap of the fingers is not without the cause of becoming a Buddha, in order to reveal the true teachings. Who knows that in this sutra, the Buddha can also be called skillful means with evil deeds? The analogy of the corpse applies to everything, as detailed in the chapter on the non-duality of cultivation and nature.
Regarding the three meanings in cause and effect: first is the positive explanation, second is the reason after 'no result' (無果), and third is the explanation and achievement after 'two contemplations' (二觀). In the explanation and achievement, it is said that 'two contemplations are expedient means', which is only to show the characteristics of the Dharma by borrowing expedient teachings, and to illustrate and clarify through expedient teachings. Each overlapping meaning encompasses various teachings. How can it be fixed and limited to specific two contemplations? Just like in essence and function, gradual and sudden, opening and closing, universal and specific, there are also various teachings such as essence and function, such as arising function from essence, opening gradual from sudden, and combining sudden from gradual. Secondly, regarding essence and function, it still refers to the Bodhisattva of the initial dwelling as the partial result, and this result has the function of hundreds of realms. When it comes to 'establishing all dharmas', in the previous affairs and principles, it is to take the defiled conditions as all dharmas, and here, it refers to the various dharmas produced by pure conditions, as detailed in the chapter on the non-duality of defilement and purity.
Secondly, regarding gradual and sudden, one is that both oneself and others have gradual and sudden distinctions, and the second is that the function arising from teaching others takes into account both expedient teachings and true teachings, and includes the expedient teachings within the essence. In order to benefit others with expedient teachings and true teachings, it is necessary to clarify opening and closing. Regarding opening and closing, the gradual teaching itself does not include closing, because the Tripitaka teaching (藏教) and the Common teaching (通教) do not abolish the Hinayana Dharma; nor does it include the sudden teaching, because the Bodhisattvas of the three teachings do not enter the real teaching. Secondly, regarding universal and specific, in the previous gradual and sudden chapter, although there is half a teaching in the gradual teaching, half is at the beginning of the gradual teaching, and now half is connected to the back. The Siddhanta (悉檀) is used to judge the previous essence and function, and even universal and specific, referring to the previous explanation. Secondly, after 'when to use' (當用), summarize and display the method. Speaking of 'four sentences' (四句), that is, the four types such as mutual destruction (相破), as detailed in the previous explanation.
- In the citation of evidence
二：先引，次「彼論」下結嘆。初又二：先經，次論。經中先引一部，次引一品。引一部者為欲略示方便遍故，具如前判。引一品者正示克體，指文處故具如后列。初引一部者，又先簡意，次正引文。初簡意者簡通從別，十雙一一具諸教味，若有不明事理乃至悉檀者，信非佛教，且從相待故簡通從別。次正引者，初事理中雲「不如三界」者，謂不同也。始自二乘並異三界，未足辨今；今從上句「非如非異」來成此文，故與方便教事理不同，理教中理云寂滅者，真俗二理不可說故。次教中舉「五比丘」者，從漸初說，亦應須云「若無性者為說人天，乃至修羅為下品善，乃至為說無作四諦」，故知從理俱不可說，從事大小俱可得說。證教行者，若聞證教、善行證行。「汝等」下二文並皆證行，應廣約此經以明善行作佛之相，種種之言義含教行，以有今昔因緣故也。次「但離」下證縛脫者，但離等者小中離妄名為解脫，即以虛妄名之為縛，小雖解脫非一切脫，小脫于大仍名為縛，故云「未得此證」。大小俱有縛脫，唯今名脫。「盡行」下證因果，盡行因也，道場果也。須約此中明本跡果別，故注「云云」。「佛眼」體也。「見六道」用也。「始見」頓也。「學小」漸也。注「云云」者，五時不同會令入頓。「窮子」開也。「
付財」合也。「化城」通也。「寶所」別也。「種種」四悉也。
次「別引一品」者，先結前生后，「諸佛」下正引，須一一釋令義合十雙，及與此經意會(云云)。初引「諸佛」等二句者，上句明佛智所知，故云「甚深」，即是理也。下句引門，門即教也。所詮既妙，故云「難解」。所知所詮其理無別。「一切」等者，事理俱境，境即理也。智即能知，望于能詮；悉名為理，同是所詮故也。此正用門字故難解字，「更分屬」下聲聞不知，于大名縛，此舉不知正顯能知，故能知名脫。次「所以」下釋上難知，證教行者以能知者屬在於佛，良由稟教有行故也。以親近佛必聞教故，名稱普聞必行備故。次「成就」下證體用者，「成就甚深」即體具也。「隨宜所說」即是用也。應知文中略隨宜字。次「吾從」下證因果者，正取「成」字以證得果之因，亦是有因之果。「種種」下證漸頓者，種種證漸令離證頓也。「所以者何」下證開合者，「方便」證開「具足」證合，且約自行論合，自行既具利他必然。「諸佛大事」下證利益者，大事從別，別必會通。「取要言」下證四悉者，取無量無邊之言以證三悉，「止止不須說」為證第一義，正指不可說理。「如是相性」等證字者，十界為事、實相為理。若取究竟等者，空中等為
【現代漢語翻譯】 現代漢語譯本 『付財』（fù cái）是『合』的意思。『化城』（huà chéng）（幻化的城市）是『通』的意思。『寶所』（bǎo suǒ）（珍寶所在之處）是『別』的意思。『種種』（zhǒng zhǒng）（各種各樣）是四悉檀（sì xī tán）（四種成就）的意思。
接下來『別引一品』，首先是承上啟下，『諸佛』（zhū fó）（一切佛）以下是正式引用，需要一一解釋，使意義符合十雙，並且與此經的意義相合（云云）。最初引用『諸佛』等兩句，上句說明佛智所知，所以說『甚深』，這就是理。下句引用門，門就是教。所詮釋的既然精妙，所以說『難解』。所知和所詮釋的，其理沒有差別。『一切』等，事和理都是境，境就是理。智就是能知，相對於能詮釋的；都名為理，同樣是所詮釋的。這裡正是用『門』字，所以說『難解』。接下來『更分屬』，聲聞（shēng wén）（聽聞佛法之聲而悟道的修行者）不知，對於大乘（dà chéng）（佛教中的一種流派，意為『大乘載』）被束縛，這裡舉出不知，正是爲了彰顯能知，所以能知名為解脫。接下來『所以』以下解釋上面所說的難知，證明教行者，因為能知者屬於佛，是因為稟受教誨並有修行。因為親近佛必定聽聞教誨，所以名稱普遍傳揚必定修行完備。接下來『成就』以下證明體用，『成就甚深』就是體具。『隨宜所說』就是用。應該知道文中省略了『隨宜』二字。接下來『吾從』以下證明因果，正是取『成』字來證明得到果的因，也是有因之果。『種種』以下證明漸頓，種種證明漸，使離開證明頓。『所以者何』以下證明開合，『方便』證明開，『具足』證明合，且約自行論合，自行既然具足，利他必然。『諸佛大事』以下證明利益，大事從別，別必定會通。『取要言』以下證明四悉，取無量無邊的言語來證明三悉，『止止不須說』是爲了證明第一義，正是指不可說的理。『如是相性』等證明字，十界（shí jiè）（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）為事，實相（shí xiàng）（事物真實的樣貌）為理。如果取究竟等，空中等為...
【English Translation】 English version 『Fu Cai』 (付財) [giving wealth] means 『union』. 『Hua Cheng』 (化城) [illusory city] means 『thoroughfare』. 『Bao Suo』 (寶所) [treasure place] means 『distinction』. 『Zhong Zhong』 (種種) [various kinds] means the Four Siddhanthas (四悉檀) [four kinds of accomplishments].
Next, 『separately citing a chapter』, first connects the preceding and generates the following. 『All Buddhas』 (諸佛) [zhū fó] below is the formal citation, which needs to be explained one by one so that the meaning conforms to the ten pairs and agrees with the meaning of this sutra (etc.). The initial citation of 『All Buddhas』 and the following two sentences, the first sentence clarifies what is known by the wisdom of the Buddhas, so it is said to be 『very profound』, which is the principle. The second sentence cites the gate, and the gate is the teaching. Since what is explained is subtle, it is said to be 『difficult to understand』. What is known and what is explained, their principle is no different. 『Everything』 etc., both phenomena and principle are realms, and the realm is the principle. Wisdom is what can know, in relation to what can explain; all are named principle, and are equally what is explained. This is precisely using the word 『gate』, so the word 『difficult to understand』. Next, 『further dividing and attributing』, the Shravakas (聲聞) [shēng wén] [disciples who hear the Buddha's teachings] do not know, and are bound by the Mahayana (大乘) [dà chéng] [the Great Vehicle]. Here, citing the lack of knowledge precisely reveals the ability to know, so the ability to know is named liberation. Next, 『therefore』 below explains the above-mentioned difficulty to understand, proving that those who practice the teachings, because those who can know belong to the Buddha, are due to receiving teachings and having practice. Because being close to the Buddha will surely hear the teachings, so the name being widely spread will surely have complete practice. Next, 『accomplishment』 below proves substance and function, 『accomplishing the very profound』 is the complete substance. 『Speaking according to suitability』 is the function. It should be known that the word 『according to suitability』 is omitted in the text. Next, 『I from』 below proves cause and effect, precisely taking the word 『accomplish』 to prove the cause of obtaining the fruit, which is also the fruit of having a cause. 『Various kinds』 below proves gradual and sudden, various kinds prove gradual, causing separation from proving sudden. 『Why is it so』 below proves opening and closing, 『expedient means』 proves opening, 『complete』 proves closing, and it is about self-practice discussing closing, since self-practice is complete, benefiting others is inevitable. 『The great affairs of the Buddhas』 below proves benefit, great affairs are from distinction, and distinction will surely lead to thoroughfare. 『Taking essential words』 below proves the Four Siddhanthas, taking immeasurable and boundless words to prove the three Siddhanthas, 『stop, stop, no need to speak』 is to prove the first meaning, precisely referring to the unspeakable principle. 『Such characteristics』 etc. prove the word, the Ten Realms (十界) [shí jiè] [hell, hungry ghosts, animals, asuras, humans, devas, shravakas, pratyekabuddhas, bodhisattvas, Buddhas] are phenomena, the True Aspect (實相) [shí xiàng] [the true nature of reality] is the principle. If taking ultimate etc., emptiness etc. are...
理、假等為事，若將此文對下權實等，皆約體內論之，當部已開故也。言「佛佛皆爾」者，諸佛顯實皆舉五佛以為事同。次引論中與《論》小別，但有八雙，闕開合、縛脫。利益即是通別，開別出通為利物故。縛脫與因果小異，故不別對。《論》釋諸佛智慧甚深、為證甚深。「有五」者，今約所證故判屬理，雖離為五不出于證。「義」謂義味，佛智得證有實義故。「實體」謂所證之理，「內證」謂自行契境，「依止」謂正明所依之理，「無上」謂嘆所證之理。至果之時過於三五七九乘等，《論》自轉釋無上甚深。云「大菩提」者，《論》以「大」字以釋無上，非引菩提證無上也。以第三自有證甚深故，向約當品亦以上句證理、下句證教。言「阿含」者，此云無比法，即言教也。前五證理而能起教，名為「理教」，今理通因、《論》文在果，門是教智名智慧門。此中縛脫一雙《論》文中無，今若立者難解難入，仍加難見難覺難知。于難解上，云一切聲聞辟支佛所不能知，此正是解脫意也。脫須對縛，即與縛脫意同。《論》文合在《阿含》義中，論于《阿含》義更開八示現，即初從「佛曾親近」去，為受持讀誦甚深。二、百千萬億那由他佛所修菩提，為修行甚深。三從「勇猛精進」為果行甚深。四「名稱普聞」為第四增長
【現代漢語翻譯】 現代漢語譯本： 理、假等作為事情的本質，如果將這段文字與下文的權實等相對照，都是從本體的角度來論述，因為《當部》已經闡明了這個道理。說到『佛佛皆爾』，意思是諸佛顯現真實境界都以五佛（五智如來）為例，說明他們的境界是相同的。接下來引用的《論》與通常的《論》略有不同，只有八雙，缺少開合、縛脫。利益就是通別，分開別相是爲了利益眾生。縛脫與因果略有不同，所以不單獨對應。《論》解釋諸佛的智慧非常深奧，是爲了證明這種深奧的境界。『有五』，現在從所證悟的境界出發，所以判定它屬於理，雖然分為五種，但都離不開證悟。『義』指的是義味，佛智通過證悟而具有真實的意義。『實體』指的是所證悟的理體，『內證』指的是通過自身修行來契合這種境界，『依止』指的是明確說明所依據的理，『無上』是讚歎所證悟的理。到達果位的時候，超過了三乘、五乘、七乘、九乘等，《論》自己轉而解釋無上甚深。說到『大菩提』，《論》用『大』字來解釋無上，而不是引用菩提來證明無上。因為第三部分自有證悟甚深的內容，之前從當品的角度出發，也是用上句來證明理，下句來證明教。說到『阿含』（Agama），這裡的意思是無比法，也就是言教。前面的五種證悟理，並且能夠發起教化，稱為『理教』，現在理貫通因，《論》的文字在果位，門是教智，名稱是智慧門。這裡縛脫這一雙在《論》文中沒有，現在如果設立，難以理解難以進入，仍然加上難見難覺難知。在難以理解之上，說一切聲聞（Śrāvaka）、辟支佛（Pratyekabuddha）所不能知，這正是解脫的含義。脫需要對應縛，就與縛脫的含義相同。《論》文合併在《阿含》的意義中，《論》對於《阿含》的意義更展開八種示現，也就是最初從『佛曾親近』開始，是爲了受持讀誦甚深。二、百千萬億那由他佛所修菩提，是爲了修行甚深。三從『勇猛精進』開始，是爲了果行甚深。四『名稱普聞』是爲了第四增長。
【English Translation】 English version: 'Principle' (理, Lǐ), 'Provisional' (假, Jiǎ), etc., are taken as the essence of things. If this text is compared with 'Expedient' (權, Quán) and 'Real' (實, Shí) below, they are all discussed from the perspective of the substance, because the 'Current Section' (當部) has already clarified this principle. When it says 'All Buddhas are like this' (佛佛皆爾), it means that all Buddhas manifesting the true realm take the Five Buddhas (五佛, Wǔ Fó) [Five Wisdom Buddhas] as examples, indicating that their realms are the same. Next, the quoted 'Treatise' (論, Lùn) is slightly different from the usual 'Treatise', with only eight pairs, lacking 'Opening and Closing' (開合, Kāihé), 'Bondage and Liberation' (縛脫, Fùtuō). 'Benefit' (利益, Lìyì) is both general and specific; distinguishing the specific is for the benefit of sentient beings. 'Bondage and Liberation' are slightly different from 'Cause and Effect' (因果, Yīnguǒ), so they are not paired separately. The 'Treatise' explains that the wisdom of the Buddhas is very profound, to prove this profound realm. 'Having Five' (有五), now from the perspective of the realm attained, it is judged to belong to 'Principle' (理), although divided into five, it cannot be separated from enlightenment. 'Meaning' (義, Yì) refers to the flavor of meaning; Buddha's wisdom, through enlightenment, has real meaning. 'Substance' (實體, Shítǐ) refers to the principle of what is enlightened, 'Inner Realization' (內證, Nèizhèng) refers to personally cultivating to accord with this realm, 'Reliance' (依止, Yīzhǐ) refers to clearly explaining the principle on which to rely, 'Supreme' (無上, Wúshàng) is praising the principle of what is enlightened. When reaching the fruition, it surpasses the Three Vehicles, Five Vehicles, Seven Vehicles, Nine Vehicles, etc. The 'Treatise' itself turns to explain the 'Supreme Profound' (無上甚深, Wúshàng shēnshēn). When it says 'Great Bodhi' (大菩提, Dà pútí), the 'Treatise' uses the word 'Great' to explain 'Supreme', rather than quoting Bodhi to prove 'Supreme'. Because the third part has its own content of profound enlightenment, previously from the perspective of the current section, the first sentence was used to prove the principle, and the second sentence to prove the teaching. When it says 'Agama' (阿含, Āhán), here it means 'Incomparable Dharma' (無比法, Wúbǐ fǎ), which is the teaching of words. The previous five enlighten the principle and can initiate teaching, called 'Principle Teaching' (理教, Lǐjiào). Now the principle permeates the cause, and the text of the 'Treatise' is in the fruition. The gate is the wisdom of teaching, and the name is the 'Gate of Wisdom' (智慧門, Zhìhuì mén). Here, the pair of 'Bondage and Liberation' is not in the text of the 'Treatise'. If it is established now, it is difficult to understand and difficult to enter, and it is still added with 'Difficult to See, Difficult to Feel, Difficult to Know' (難見難覺難知, Nán jiàn nán jué nán zhī). Above 'Difficult to Understand' (難解, Nán jiě), it says that all 'Śrāvakas' (聲聞, Shēngwén) and 'Pratyekabuddhas' (辟支佛, Pìzhīfó) cannot know, which is precisely the meaning of liberation. 'Liberation' (脫, Tuō) needs to correspond to 'Bondage' (縛, Fù), which is the same meaning as 'Bondage and Liberation'. The 'Treatise' text is merged into the meaning of 'Agama'. The 'Treatise' further unfolds eight manifestations for the meaning of 'Agama', that is, initially starting from 'Buddha once approached' (佛曾親近), it is for deeply upholding, reciting, and reading. Second, the Bodhi cultivated by hundreds of thousands of millions of Nayuta Buddhas (百千萬億那由他佛所修菩提) is for deeply cultivating. Third, starting from 'Vigorous Diligence' (勇猛精進), it is for deeply practicing the fruition. Fourth, 'Name Universally Heard' (名稱普聞) is for the fourth growth.
功德甚深。今合論四文以為教行權實。「論成就」下為第五快妙事心甚深，「論意趣」下為第六無上甚深，「論」以隨宜說法為第七八甚深；今合《論》三共為體用權實。《論》以二乘不知，為第八住持甚深；經既無文，今無所對。《論》從此後復立如來四種功德，因果權實是一者初住成就，漸頓權實是第二教化成就，此中闕一開合權實，余與《論》不同亦不須和會，以《論》文增句今但直對，如前引當品文。故今更消現文，從證教行中親近必修行，精進必增長。若不精進、增長安有名稱普聞？故二成行並由聞教。次證體用中事即是用，無上及入即得體也。既云成就，信用從體。次證因果中雲說如來功德成就者，功德屬因、成就在果，《經》云「成佛已來」，驗知果由因克。次證漸頓中雲教化說法者，教化通攝一切化儀，兼于逆順，說法唯在口輪，局于順化，當知三輪皆云成就不獨施頓。次證利益中以自證釋利，以利他釋益，自證實故，故云「成就不可思議」，隨他權故，故云「言語」，前云「說法通於自他」，此云「言語唯在於他」。次證四悉中言「可化」者，四悉並從有機為名，故云可化。前云教化通種熟脫，此中可化多在熟脫。今言「不可化」者，相對來耳，即無四悉機者也。證事理中雲成就諸佛能知法身之體
【現代漢語翻譯】 現代漢語譯本 功德非常深奧。現在將四文合在一起，作為教行權實的依據。「論成就」之後是第五快妙事心甚深，「論意趣」之後是第六無上甚深，「論」以隨宜說法為第七八甚深；現在將《論》的三者合在一起，作為體用權實。《論》認為二乘不知，是第八住持甚深；《經》既然沒有相關文字，現在也沒有可以對應的內容。《論》從此之後又設立如來的四種功德，因果權實是第一初住成就，漸頓權實是第二教化成就，這裡缺少一個開合權實，其餘與《論》不同也不需要調和會通，因為《論》的文字增加了語句，現在只是直接對應，如前面引用的當品文。所以現在進一步解釋現有的文字，從證明教行中，親近必定修行，精進必定增長。如果不精進、增長，哪裡會有名稱普聞呢？所以二成行都由聽聞教法而來。其次證明體用中，事就是用，無上及入就是得體。既然說成就，信用就來自體。其次證明因果中說如來功德成就，功德屬於因，成就在果，《經》中說『成佛已來』，驗證知道果由因成就。其次證明漸頓中說教化說法，教化統攝一切化儀，包括順逆，說法只在于口輪，侷限於順化，應當知道三輪都說成就，不只是施頓。其次證明利益中，用自證解釋利，用利他解釋益，因為自證實，所以說『成就不可思議』，隨他權宜，所以說『言語』，前面說『說法通於自他』，這裡說『言語唯在於他』。其次證明四悉中說『可化』，四悉都從有機緣的人命名，所以說可化。前面說教化貫通種熟脫，這裡可化多在熟脫。現在說『不可化』，是相對而言，就是沒有四悉機緣的人。證明事理中說成就諸佛能知法身之體。
【English Translation】 English version The merits and virtues are profoundly deep. Now, let's combine the four texts as the basis for teaching, practice, provisionality, and reality. Following 'Treatise on Accomplishment' is the fifth: the profoundly deep, swift, wondrous matter-mind. Following 'Treatise on Intent' is the sixth: the supremely profound. The 'Treatise' considers expedient teachings as the seventh and eighth profound aspects. Now, let's combine the three aspects of the 'Treatise' as substance, function, provisionality, and reality. The 'Treatise' considers the two vehicles' (Śrāvakayāna and Pratyekabuddhayāna) ignorance as the eighth: the profoundly deep abiding. Since the Sutra (Sūtra) lacks relevant text, there is nothing to correspond to it now. From this point onward, the 'Treatise' establishes the four virtues of the Tathāgata (如來), where cause and effect, provisionality and reality, constitute the first: the initial stage of accomplishment. Gradual and sudden, provisionality and reality, constitute the second: the accomplishment of teaching and transformation. Here, there is a lack of opening and closing, provisionality and reality. The rest, being different from the 'Treatise', need not be harmonized, as the 'Treatise' adds sentences. Now, we directly correspond, as in the previously cited text from the relevant chapter. Therefore, we further explain the existing text, starting from proving teaching and practice: close association inevitably leads to practice, and diligence inevitably leads to growth. If there is no diligence or growth, how can there be widespread renown? Thus, the two accomplishments of practice both arise from hearing the teachings. Next, proving substance and function: matter is function, and the supreme and entry are obtaining substance. Since it is said to be accomplishment, faith and use come from substance. Next, proving cause and effect: it is said that the Tathāgata's (如來) virtues are accomplished, virtues belong to cause, and accomplishment belongs to effect. The Sutra (Sūtra) says 'since becoming a Buddha', verifying that the effect is achieved by the cause. Next, proving gradual and sudden: it is said that teaching and transformation encompass all forms of transformation, including both favorable and unfavorable conditions. Speaking the Dharma (Dharma) is only in the wheel of the mouth, limited to favorable transformation. It should be known that all three wheels speak of accomplishment, not just giving and suddenness. Next, proving benefit: using self-realization to explain benefit, and using benefiting others to explain advantage. Because of self-realization, it is said 'accomplishment is inconceivable'. According to the expediency of others, it is said 'speech'. Previously, it was said 'speaking the Dharma (Dharma) encompasses both self and others', here it is said 'speech is only for others'. Next, proving the four siddhantas (四悉): it is said 'transformable', the four siddhantas (四悉) are all named from those with opportunities, so it is said transformable. Previously, it was said that teaching and transformation encompass planting, ripening, and liberation, here transformable is mostly in ripening and liberation. Now, it is said 'untransformable', which is relative, meaning those without the opportunity for the four siddhantas (四悉). Proving matter and principle: it is said that the accomplishment of all Buddhas is the ability to know the substance of the Dharmakāya (法身).
，此指果地法身為理，以隨眾生名之為事，亦是法身妙境事理且足。今意通凡、論文局果，果由凡克故義亦同，此與佛經及菩薩論文理雅合，故云「與修多羅」等合也。
五結成三種權實者，結成頭數也，故以權實共為其數。若施若會法無增減，若無此文則使前釋權實未分，且列十名略釋而已。故今對教乃分權實，文自為三：初結成三種中又二：先通、后別，束通成別。通中又二：先通中通，次通中別。初通通中，初標至「亦如是」者，標中雖云四教皆十，乃成四教各二十也。或三十或百六十。言二十者，即自十他十故也。以自通他無別法故，還以自十通利於他，是故文中但列十耳。或三十所以著「或言」者，表不定故，故自他一或無本數，指自他故。今仍分為自他一對者，一依教故，以《大經》中有此自他一重二諦；二依理故，既攝單自他而為自他合，失彼單名自為一對，或但一十以自中合權為實之十實，對於他中合實為權之十權，總合方成十雙權實。若二十者，猶並存于自他十雙故爾。當知四教或八十或百二十或百六十，攬茲共成一不思議權實，謂體內權以對於實，若不爾者非《法華》也。次「又當教」下別釋中，云四種為自行者，前云通者，十十皆通自他等故。今云別者，十中分於四二四故。故知直爾分
【現代漢語翻譯】 現代漢語譯本： 這裡指的是果地法身（Dharmakaya，佛的法身）以理為體，隨順眾生而顯現為事用，也是法身妙境的事理圓滿具足。現在的意思是指通於凡夫，而論文則侷限於果地，果地由凡夫修證而來，所以意義也相同，這與佛經以及菩薩的論著在義理上是相合的，所以說『與修多羅（Sutra，經）』等相合。
五、總結三種權實，總結頭數，所以用權實共同作為它的數目。如果施設或者會歸，法沒有增減。如果沒有這段文字，就會使前面解釋的權實沒有區分開來，只是列出十個名稱略作解釋而已。所以現在針對教義來區分權實，文字自然分為三部分：首先總結三種，其中又分為二：先總說，后別說，總括而成為別說。總說中又分為二：先總說中的總說，其次是總說中的別說。最初的總說中的總說，從『初標』到『亦如是』，標示中雖然說四教都有十，實際上形成了四教各有二十。或者三十，或者一百六十。說二十，就是自身十，他人十。因為自身通於他人，沒有別法，還是用自身的十來通利於他人，所以文中只列出十。或者三十，所以加上『或言』，表示不確定，所以自身他人一或者沒有本數，指的是自身他人。現在仍然分為自身他人一對，一是依據教義，因為《大經》（Mahaparinirvana Sutra，《大般涅槃經》）中有這種自身他人一重二諦；二是依據義理，既然攝取單、自、他而成為自他合，失去那個單名，自身成為一對，或者只是一個十，以自身中合權為實的十實，對於他人中合實為權的十權，總合起來才成為十雙權實。如果是二十，仍然並存于自身他人十雙。應當知道四教或者八十，或者一百二十，或者一百六十，總合起來成為一個不可思議的權實，指的是體內權以對應于實，如果不是這樣，就不是《法華經》（Lotus Sutra，《妙法蓮華經》）。其次，『又當教』以下別釋中，說四種為自行，前面說通，是說十十都通於自身他人等。現在說別，是說十中分於四二四。所以知道直接這樣分。
【English Translation】 English version: This refers to the Dharmakaya (the body of the Dharma, the ultimate nature of the Buddha) in the realm of fruition, taking principle (理, li) as its essence, manifesting as function (事, shi) in accordance with sentient beings. It is also the complete and sufficient principle and function of the wonderful state of the Dharmakaya. The current meaning refers to being accessible to ordinary beings, while the treatise focuses on the realm of fruition. The realm of fruition arises from cultivation by ordinary beings, so the meaning is also the same. This is in harmony with the doctrines of the Buddhist scriptures and the treatises of Bodhisattvas, so it is said to be in accordance with the 『Sutras』 (修多羅, scriptures) and so on.
- Concluding the three kinds of provisional and real (權實, quan shi): concluding the number of heads, so the provisional and the real are used together as its number. If there is bestowal or convergence, the Dharma does not increase or decrease. If there were no such text, it would make the previously explained provisional and real not distinguished, and only list ten names with brief explanations. Therefore, now, in response to the teachings, the text is naturally divided into three parts: first, summarizing the three kinds, which are further divided into two: first, general explanation, then specific explanation, encompassing to become specific. The general explanation is further divided into two: first, the general within the general, and second, the specific within the general. The initial general within the general, from 『initial marking』 to 『also like this,』 although the marking says that all four teachings have ten, it actually forms twenty for each of the four teachings. Or thirty, or one hundred and sixty. Saying twenty means ten for oneself and ten for others. Because oneself is connected to others, there is no separate Dharma, and one still uses one's own ten to benefit others, so only ten are listed in the text. Or thirty, so the addition of 『or say』 indicates uncertainty, so oneself and others are one or have no original number, referring to oneself and others. Now, still dividing into a pair of oneself and others, one is based on the teachings, because the Mahaparinirvana Sutra (《大般涅槃經》) has this one-fold two truths of oneself and others; the second is based on principle, since it encompasses single, self, and other to become a combination of self and other, losing that single name, oneself becomes a pair, or just one ten, using the ten realities of combining the provisional into the real within oneself, corresponding to the ten provisionals of combining the real into the provisional within others, and only the total combination forms ten pairs of provisional and real. If it is twenty, it still exists in the ten pairs of oneself and others. It should be known that the four teachings are either eighty, or one hundred and twenty, or one hundred and sixty, and together they form an inconceivable provisional and real, referring to the provisional within the body corresponding to the real. If it is not like this, it is not the Lotus Sutra (《妙法蓮華經》). Secondly, in the specific explanation below 『also according to the teaching,』 saying that the four kinds are for self-practice, the previous saying of connection means that all tens are connected to oneself, others, and so on. Now saying specific means dividing the ten into four, two, and four. So know that directly dividing like this.
十以為自他，不對諸教，教教皆然。又亦可以前五為自、后五為他，相對為自他也。恐一教內自他猶通自他相對，今為分十以成三義，則一向成別故爾。是故四教唯有四十各具自他，故知今經唯屬圓中化他、自行化他乃得名方便也。次別結中雲「若通若別」者，指前當教通別故也。今總以四教共對自他，則三教為他、唯圓為自，故云別也。前通別名自之與他義涉余教，別束通別，自則唯在今品，是圓家方便施開等也(云云)。次結成四句者，結向別結自他以成四句。
問：
前立四句一一遍攝，今何以分權實各明相對為句一切不成？
答：
雖借彼四句用申今意，乃分四教離今對句者，有其三意：一者對《論》第三雖收一切教盡，未可得為今品首題。二者開竟還同前文圓融一切。三者今第三句既收教盡，但以此第三句中權實相即，則任運收得余之三句，借彼一切者良有以也。
若以四句並通諸教，思之說之，三結成三種釋品者，即初文中法用等三，故將此三各歷五味以結品名，故知前釋略依當分對教為言，故一家顯妙，必存五味方成妙故，故一一釋遍於五時，則令法用及門來至法華，並開令成同體法用大車之門，前二併成第三義也。初約法用又三：初直明五時，次「如來」下明五時意
【現代漢語翻譯】 現代漢語譯本：將十法界視為自他，並非針對某一特定教派，而是所有教派皆如此。也可以將前五法界視為『自』，后五法界視為『他』，相對而言即為自他。恐怕在一個教派內，自他和自他相對仍然相通，現在將十法界分為三義，則始終成為區別。因此，四教各有四十種自他，可知此經唯屬於圓教中化他，自行化他才能稱為方便。其次，在別結中說『若通若別』，指的是前面當教的通別。現在總以四教共同對待自他，則三教為他，唯有圓教為自，所以說是『別』。前面通別之名，自和他義涉及其他教派，別束通別，自則唯在此品，是圓家的方便施開等。其次，結成四句，是總結前面的別結自他，以形成四句。 問： 前面所立的四句一一普遍攝取，現在為何要分開權實，各自說明相對而成句，一切都不能成立？ 答： 雖然借用彼四句來闡述今意，乃是分開四教，離開現在來對句，有其三種用意：一是針對《論》（指《大智度論》）第三雖然收攝一切教盡，但不可作為此品首題。二是開顯完畢后，仍然與前文圓融一切相同。三是現在第三句既然收攝教盡，但以此第三句中權實相即，則自然能夠收攝其餘的三句，借用彼一切是有原因的。 如果以四句並通諸教，思考並說明之，三結成三種釋品，即初文中法、用等三，所以將此三者各自經歷五味來總結品名，可知前面的解釋略微依據當分對教而言，所以一家顯妙，必須存在五味才能成就妙，所以一一解釋遍及五時，則令法、用及門來到法華，並且開令成就同體法用大車之門，前二者併成就第三義。最初約法用又分為三：首先直接說明五時，其次『如來』下說明五時之意。
【English Translation】 English version: Considering the ten realms as self and other is not specific to any one teaching; it applies to all teachings. Alternatively, the first five realms can be seen as 'self' and the latter five as 'other,' which is the relative self and other. Fearing that within a single teaching, self and other might still be interconnected, the ten realms are now divided into three meanings, thus consistently becoming distinct. Therefore, the four teachings each possess forty types of self and other, indicating that this sutra belongs solely to the other-transforming aspect of the perfect teaching. Only transforming others and self-cultivation for the sake of transforming others can be called expedient means (upaya). Secondly, in the specific conclusion, 'whether common or distinct' refers to the common and distinct aspects of the preceding teaching. Now, collectively treating self and other with the four teachings, the three teachings are 'other,' while only the perfect teaching is 'self,' hence it is called 'distinct.' The preceding names of common and distinct, the meaning of self and other involving other teachings, specifically bind the common and distinct, the self is only in this chapter, which is the expedient means of the perfect school, such as opening and revealing, etc. Next, concluding with the four phrases is to summarize the preceding specific conclusions of self and other to form the four phrases. Question: The four phrases established earlier universally encompass everything. Why now separate provisional and real, each explaining the relative to form phrases, making everything unestablished? Answer: Although borrowing those four phrases to elaborate on the present meaning, it is to separate the four teachings, departing from the present to form phrases, there are three intentions: First, regarding the third section of the Treatise (referring to the Mahaprajnaparamita-sastra), although it encompasses all teachings, it cannot be used as the title of this chapter. Second, after the opening and revealing are completed, it is still the same as the preceding text, harmonizing everything. Third, now that the third phrase encompasses all teachings, but with the provisional and real being identical in this third phrase, it naturally encompasses the remaining three phrases. There is a reason for borrowing all of that. If the four phrases are used to connect all the teachings, contemplate and explain them, the three conclude the three types of explanations of the chapter, namely the Dharma, Function, etc., in the initial text. Therefore, each of these three experiences the five flavors to conclude the chapter name. It can be known that the preceding explanation slightly relies on the appropriate division to speak of the teachings. Therefore, the manifestation of the wonderful in a school must have the five flavors to achieve the wonderful. Therefore, each explanation pervades the five periods, then the Dharma, Function, and Gate come to the Lotus Sutra, and opening and revealing lead to the gate of the great chariot of the Dharma and Function of the same body. The first two together achieve the third meaning. Initially, the Dharma and Function are divided into three: First, directly explain the five periods, and second, under 'Tathagata,' explain the meaning of the five periods.
，三「故釋」下結成釋品名。初直明又二：初明出世施權之意，次正明五時。初文又二：初明入實本意，道場所得實也，修道得故權也。故引《攝大乘》雙證二文，即理量是。次「佛雖」下明施權意，為接小故及鈍根故。「軫」者，車行跡也。初行之始故云「發」也。次五時中言「置是事」者，「置」，獨說也。故至華嚴兼說于別，部中論主雖是圓教，準五時意以別助圓，下二亦爾。此約前四時三種法用不能至實，故但成於初義釋品。若至法華縱名法用，亦成秘妙之法用也，即可以用釋今經品，則方外之名昔日通四，今無復三。
次約門中四：初亦直立五時，次「從始至終」下明五時意，三「釋品云」下結成釋品，四「前一」下與前章辨異。初文亦先明出世施權之意，次正明五時。初文明自證，望說以為權實，故云「自證亦不可說」。次乳教中不云兼別直言別者，從門義故，所以前釋法用通四，今唯在三，故今約五味釋門皆從能通，所以乳一酪一，生酥中三，熟酥中二，醍醐置之。四辨異者，與前法用雖同明五時，此明能通至於所通，故得辨異。「前一番」等者，初約方法中明如來能知能用方便，法是能知、用是能用，眾生不知是佛方便，今並開之令眾生知。此一番明令眾生從順方便者，謂從門順實故也。而亦
【現代漢語翻譯】 現代漢語譯本：第三，在『故釋』之後總結形成釋品的名字。首先直接闡明，又分為兩部分：首先闡明出世施設權宜之意的本意，其次正式闡明五時。第一部分又分為兩部分：首先闡明入實的本意，即在道場所得的真實之法，修道所得是權宜之法。因此引用《攝大乘論》中的兩段經文來雙重證明，這就是理量。其次，在『佛雖』之後闡明施設權宜之意，是爲了接引小乘根器和鈍根之人。『軫』指的是車行駛過的痕跡。最初的行駛開始，所以說是『發』。其次，在五時中說『置是事』，『置』是單獨宣說的意思。所以到了華嚴時兼說別教，部中的論主雖然是圓教，但按照五時的意思，以別教來輔助圓教，下面的兩種情況也是如此。這是根據前四時三種法的作用不能達到真實，所以只成就了初義釋品。如果到了法華，即使名為法用，也成就了秘妙之法用，即可以用它來解釋現在的經品，那麼方外之名昔日通行於四教，現在不再有三教。 其次，從門的角度分為四個部分：首先也是直接確立五時，其次在『從始至終』之後闡明五時的意義，第三在『釋品云』之後總結形成釋品，第四在『前一』之後與前一章辨別差異。第一部分也首先闡明出世施設權宜之意的本意，其次正式闡明五時。第一部分闡明自證，相對於所說的權實，所以說『自證亦不可說』。其次，在乳教中不說是兼別，而是直接說別教，這是從門的意義出發，所以前面解釋法用時通行於四教，現在只在三教之中，所以現在從五味來解釋門，都從能通出發，所以乳教是一種，酪教是一種，生酥中有三種，熟酥中有兩種，醍醐則放在一邊。四種辨別差異，與前面的法用雖然都闡明五時，但這裡闡明能通達到所通，所以可以辨別差異。『前一番』等，首先從方法中闡明如來能夠知曉和運用方便，法是能知，用是能用，眾生不知道是佛的方便，現在全部開啟，讓眾生知道。這一番闡明讓眾生順從方便，指的是從門順從真實。
【English Translation】 English version: Thirdly, following 'gu shi' (故釋, therefore explain), the name of the explanation chapter is concluded. First, directly clarifying, further divided into two parts: first clarifying the original intention of the Buddha's appearance in the world to expediently establish teachings, and second, formally clarifying the five periods. The first part is further divided into two parts: first clarifying the original intention of entering reality, which is the true Dharma obtained at the Bodhi-mandala (道場, place of enlightenment); what is obtained through cultivation is the expedient Dharma. Therefore, two passages from the Śūraṅgama Sūtra are cited to doubly prove this, which is the principle of reasoning. Second, following 'Fo sui' (佛雖, although the Buddha), clarifying the intention of expediently establishing teachings, is for the sake of receiving those of the Small Vehicle and those of dull faculties. 'Zhen' (軫, axle) refers to the traces of a vehicle's movement. The beginning of the initial movement is therefore called 'fa' (發, to set out). Second, in the five periods, saying 'zhi shi shi' (置是事, set aside this matter) means 'zhi' (置, set aside) is to speak alone. Therefore, in the Avataṃsaka Sūtra, the teaching of the Distinct Teaching is also spoken of. Although the masters of the treatises in that section belong to the Perfect Teaching, according to the intention of the five periods, they use the Distinct Teaching to assist the Perfect Teaching; the following two cases are also like this. This is based on the fact that the three functions of the first four periods cannot reach reality, so only the initial meaning of the explanation chapter is accomplished. If it reaches the Lotus Sūtra, even if it is called Dharma function, it also accomplishes the secret and wonderful Dharma function, which can be used to explain the current chapter; then the name 'outside the square' formerly applied to the four teachings, but now there are no longer three. Secondly, from the perspective of the gate, it is divided into four parts: first, directly establishing the five periods; second, following 'cong shi zhi zhong' (從始至終, from beginning to end), clarifying the meaning of the five periods; third, following 'shi pin yun' (釋品云, the explanation chapter says), concluding the explanation chapter; fourth, following 'qian yi' (前一, the previous one), distinguishing the differences from the previous chapter. The first part also first clarifies the original intention of the Buddha's appearance in the world to expediently establish teachings, and second, formally clarifying the five periods. The first part clarifies self-realization, in relation to the expedient and the real that are spoken of, so it is said 'self-realization is also unspeakable'. Second, in the Milk Teaching, it is not said to be combined with the Distinct Teaching, but directly says the Distinct Teaching, which is from the meaning of the gate, so the previous explanation of Dharma function applied to the four teachings, but now it is only within the three teachings, so now explaining the gate from the five flavors all starts from what can penetrate, so the Milk Teaching is one, the Curd Teaching is one, the Raw Butter has three, the Cooked Butter has two, and the Ghee is set aside. The four distinctions of differences, although the previous Dharma function all clarifies the five periods, this clarifies that what can penetrate reaches what is penetrated, so the differences can be distinguished. 'Qian yi fan' (前一番, the previous time), etc., first from the method, clarifies that the Tathagata (如來, Thus Come One) is able to know and use expedients, Dharma is what can be known, function is what can be used, sentient beings do not know that it is the Buddha's expedient, now all is opened up, allowing sentient beings to know. This time clarifies allowing sentient beings to follow the expedient, referring to following reality from the gate.
不知方便即是所順之實，今亦開之。又前之二章並有機應二意，但前多從應說，故且云「如來」，后多從機說，故云「行者」。故慇勤稱歎之言，並從佛得。
「複次」下第三約秘妙釋者，以妙故即，為欲通前四時以圓為即、三為不即，故更對不即以釋于即。于中又四：亦初明化意，次歷五味，三「上兩」下對上辨異，四「上釋」下以結品名。初化意者，大旨同前，五味可見。言辨異者，雖同五味，所對別故，雖諸味中有即不即，于佛常即、眾生自離。又凡五味釋但得名判，若成今品復須更開，此雖準前三義釋品，則前二義至第五味已成開竟，雖第三屬開，今復通前，前四亦云非今所用，於今亦成所待之粗，圓及所入方是真實。后釋雖復更對五時，但知醍醐無非秘妙，開之與判咸在其中。
六明分別照諦者又二：先明來意，次「若通」下正明照諦。初文意者，前自他等既並云權實，但從智為名，今辨所照故重明之。前明用智非不照境，欲令易解故重明所照。次正明為三：初通釋者，名通而教別，若束四為二者，每一教中皆以四為二，如自中權實束為一實，他中權實束為一權，故但成二。次「若當分」下別釋，法別而教別，準前可知。此中準前別結中文，只應以事理等四為自證，今云「悉檀」，文恐誤也，
【現代漢語翻譯】 現代漢語譯本：
不明白方便法門就是順應實相的體現，現在也加以闡明。而且前面的兩章，都包含著根機和感應兩種含義，但前面更多地是從感應方面來說，所以暫且稱為『如來』（Tathagata，佛的稱號之一），後面更多地是從根機方面來說，所以稱為『行者』（practitioner，修行之人）。因此，慇勤稱讚的言辭，都歸功於佛的功德。
『複次』（Furthermore）之後，第三部分是根據秘妙來解釋，因為妙就意味著『即』（identity，不二），爲了貫通前面的四個時教，認為圓教是『即』，前三個時教是『不即』（non-identity，有差別），所以進一步針對『不即』來解釋『即』。其中又分為四個部分：首先闡明教化的意圖，其次歷數五味（five flavors，比喻佛陀教法的五個階段），第三部分從『上兩』（the above two）開始，對照前面來辨別差異，第四部分從『上釋』（the above explanation）開始，總結品名。最初的教化意圖，大體上與前面相同，五味的內容可以參考前面的解釋。說到辨別差異，雖然同樣是五味，但所針對的對象不同，雖然各種味道中存在『即』和『不即』，但對於佛來說，始終是『即』，而眾生自己卻執著于分離。而且，凡是關於五味的解釋，都只是得到了名稱上的判斷，如果成就了現在的品，還需要進一步開顯。雖然這部分是按照前面的三種含義來解釋品，那麼前面的兩種含義到第五味時已經開顯完畢，雖然第三種含義屬於開顯，但現在又貫通前面，前面的四種含義也說不是現在所用的，對於現在來說，也成爲了所待的粗淺之法，圓教以及所入的才是真實的。後面的解釋雖然又對照了五時，但要知道醍醐（the finest flavor，比喻圓滿的佛法）無一不是秘妙，開顯和判釋都包含在其中。
第六部分闡明分別照諦，又分為兩個部分：首先闡明來意，其次從『若通』（If generally）開始，正式闡明照諦。最初的文意是，前面自從他等既然都說是權實，但只是從智慧的角度來命名，現在辨別所照的境界，所以重新闡明。前面闡明運用智慧並非不照見境界，只是爲了容易理解，所以重新闡明所照的境界。其次正式闡明分為三個部分：最初是通釋，名稱相同而教義不同，如果將四教歸納為二教，那麼每一個教中都以四教歸納為二教，比如從自教中將權實歸納為一實，從他教中將權實歸納為一權，所以只成就了二教。其次從『若當分』（If specifically）開始，分別解釋，法義不同而教義也不同，參照前面就可以知道。這裡參照前面分別總結文中的含義，只應該以事理等四種為自證，現在說是『悉檀』（Siddhanta，四悉檀，佛陀說法的四種方式），文字恐怕有誤。
【English Translation】 English version:
Not understanding that expedient means are the very embodiment of conforming to reality, now I will also elucidate it. Furthermore, the previous two chapters both contain the meanings of both potential and response, but the former mostly speaks from the perspective of response, so it is temporarily called 'Tathagata' (one of the titles of the Buddha), while the latter mostly speaks from the perspective of potential, so it is called 'practitioner'. Therefore, words of diligent praise all attribute to the merits of the Buddha.
Following 'Furthermore', the third part explains based on the secret and wonderful, because wonderful means 'identity', in order to connect the previous four periods of teaching, considering the perfect teaching as 'identity', and the previous three periods of teaching as 'non-identity', so further addressing 'non-identity' to explain 'identity'. Among them, there are again four parts: first, clarifying the intention of teaching; second, enumerating the five flavors (a metaphor for the five stages of the Buddha's teachings); the third part starts from 'the above two', contrasting the previous to distinguish differences; the fourth part starts from 'the above explanation', summarizing the title of the chapter. The initial intention of teaching is generally the same as before, and the content of the five flavors can be referred to the previous explanation. Speaking of distinguishing differences, although it is also the five flavors, the objects they target are different. Although there are 'identity' and 'non-identity' in various flavors, for the Buddha, it is always 'identity', while sentient beings themselves are attached to separation. Moreover, all explanations about the five flavors only obtain judgments in name. If the current chapter is accomplished, it needs to be further revealed. Although this part explains the chapter according to the previous three meanings, the previous two meanings have been revealed by the fifth flavor. Although the third meaning belongs to revelation, it now connects the previous, and the previous four meanings are also said not to be used now, and for now, they have also become the crude methods to be relied upon. The perfect teaching and what is entered are the real. Although the later explanation also contrasts the five periods, it should be known that there is nothing in the finest flavor that is not secret and wonderful, and both revelation and judgment are contained within it.
The sixth part elucidates distinguishing and illuminating the truth, and is divided into two parts: first, clarifying the intention; second, starting from 'If generally', formally elucidating illuminating the truth. The initial meaning of the text is that since the previous self, other, etc., are all said to be provisional and real, they are only named from the perspective of wisdom. Now, distinguishing the realm being illuminated, so re-elucidating it. The previous elucidation of using wisdom does not mean not illuminating the realm, but for the sake of easy understanding, the realm being illuminated is re-elucidated. Secondly, the formal elucidation is divided into three parts: the first is the general explanation, the names are the same but the teachings are different. If the four teachings are summarized into two teachings, then in each teaching, the four teachings are summarized into two teachings, such as summarizing the provisional and real into one real in the self-teaching, and summarizing the provisional and real into one provisional in the other-teaching, so only two teachings are accomplished. Secondly, starting from 'If specifically', explaining separately, the doctrines are different and the teachings are also different, which can be known by referring to the previous. Here, referring to the previous, separately summarize the meaning in the text, only the four such as phenomena and principle should be used as self-evidence, now it is said 'Siddhanta' (the four siddhantas, the four ways the Buddha teaches), the text is probably wrong.
悉檀屬后自他故也。次「又三藏」下即總束四，明前是教別而法有總別，今是教總而法別。此又三重，初中以三藏為他，次以二教為他，三以三教為他，而終以圓為自，由他不定自他隨之，亦進退不定故。初重中以通別為自他，仍是別相自他，以由他唯三藏故也。次重既以通藏為他，故但以別為自他。第三重既以三併爲他，自他無復別體，只得將三興圓相對言之，故云「束三教」等也。然初重中通別兩教各兩曏者，通有不共故同別，別約共義故同藏，別從教道故是他、有證道故同自。「約諸經」者，
問：
今約諸經還列五味，與前何別？
答：
前以五時曆法用等三，但成五時各有法用等三，令知法華三重俱妙，故以五味歷于諸經，以部對部而辨粗妙，則前六門並須五味，使一切教無非方法等三，不無粗妙各別，及以一切俱妙。況將諸經十雙遍歷五味，門戶別故不須此責。如《玄義》中科科五味，若無此五則今一科一句部不異前，故處處明之。
于中初明五時具教多少，次「複次」下重以多少而明自他結成釋品。初文者，今正明教味故委悉於前，令知領解具騰五味。初乳為五：初半滿；次約時；三約法；四約人，人中又辨生法不同；五引今經以判味相。四味亦爾，但酪等三味並皆闕
【現代漢語翻譯】 現代漢語譯本： 悉檀（Siddhanta，意為究竟的結論）的歸屬取決於自身和他人的緣故。接下來，『又三藏』以下是總括四者，說明前面是教義上的區別，而法有總括和區別，現在是教義總括而法有區別。這又是三重含義，最初一層以三藏為他者，其次以二教為他者，第三以三教為他者，最終以圓教為自身，由於他者不確定，自身和他者也隨之變化，也進退不定。最初一層中以通教和別教為自身和他者，仍然是別相的自身和他者，因為由於他者只有三藏的緣故。其次一層既然以通藏為他者，所以只以別教為自身和他者。第三層既然將三教合併爲他者，自身和他者沒有另外的實體，只能將三教興盛與圓教相對而言，所以說『總括三教』等等。然而最初一層中通教和別教各有兩個方向，通教有不共之處所以同於別教，別教依據共同的意義所以同於藏教，別教從教義的道路來說是他者，有證道的意義所以同於自身。『約諸經』是指， 問： 現在依據諸經還列出五味，與前面有什麼區別？ 答： 前面以五時、曆法、作用等三方面，只是成就五時各有法、作用等三方面，使人知道《法華經》三重都微妙，所以用五味來歷數諸經，以部對部來辨別粗妙，那麼前面的六門都需要五味，使一切教義沒有不是方法等三方面的，不無粗妙各自區別，以及一切都微妙。況且將諸經的十雙遍歷五味，門戶不同所以不需要這種責問。如《玄義》中科科五味，如果沒有這五味，那麼現在一科一句部就不異於前面，所以處處說明它。 其中最初說明五時具備教義的多少，接下來『複次』以下重新以多少來表明自身和他者，總結並解釋品。最初的文段，現在正是說明教義的滋味，所以詳細地說明在前面，使人知道領悟理解都具備五味。最初的乳味分為五：最初是半滿；其次是約時；三是約法；四是約人，人中又辨別生法不同；五是引用今經來判斷滋味的相狀。四味也是這樣，只是酪等三味都缺少。
【English Translation】 English version: The affiliation of Siddhanta (meaning ultimate conclusion) depends on the self and others. Next, 'Moreover, the Three Pitakas' below summarizes the four, explaining that the former is a distinction in teachings, while the Dharma has both general and specific aspects; now it is a general teaching with specific Dharmas. This again has three layers. The first layer takes the Three Pitakas as the 'other'; the second takes the Two Teachings as the 'other'; the third takes the Three Teachings as the 'other', and ultimately takes the Perfect Teaching as the 'self'. Because the 'other' is uncertain, the 'self' and 'other' also change accordingly, and are also uncertain in advancing and retreating. In the first layer, the General and Specific Teachings are taken as the 'self' and 'other', which is still the 'self' and 'other' of specific characteristics, because the 'other' is only the Three Pitakas. Since the second layer takes the General Pitaka as the 'other', it only takes the Specific Teaching as the 'self' and 'other'. Since the third layer combines the Three Teachings as the 'other', the 'self' and 'other' have no separate entity, and can only be discussed in relation to the flourishing of the Three Teachings and the Perfect Teaching, hence the saying 'summarizing the Three Teachings' and so on. However, in the first layer, the General and Specific Teachings each have two directions. The General Teaching has uncommon aspects, so it is the same as the Specific Teaching; the Specific Teaching relies on the common meaning, so it is the same as the Pitaka Teaching; the Specific Teaching, from the perspective of the path of teaching, is the 'other', and has the meaning of attaining enlightenment, so it is the same as the 'self'. 'Regarding the sutras' refers to, Question: Now, based on the sutras, we still list the Five Flavors. What is the difference from the previous listing? Answer: Previously, the three aspects of the Five Periods, calendar, function, etc., only accomplished that each of the Five Periods has its own Dharma, function, etc., making people know that the 'Lotus Sutra' is subtle in all three aspects. Therefore, the Five Flavors are used to enumerate the sutras, and the coarse and subtle are distinguished by comparing section to section. Then the previous six gates all need the Five Flavors, so that all teachings are not without the three aspects of method, etc., and there are coarse and subtle distinctions, as well as everything being subtle. Moreover, traversing the Five Flavors with the ten pairs of sutras, the portals are different, so this question is not necessary. As in the 'Profound Meaning', each section has the Five Flavors. If there were no these Five Flavors, then one section, one sentence, one part would not be different from the previous one, so it is explained everywhere. Among them, the first explains the amount of teachings possessed by the Five Periods. Next, 'Furthermore' below, the 'self' and 'other' are re-emphasized with the amount, concluding and explaining the chapter. In the first passage, the flavor of the teachings is now being explained, so it is explained in detail in the previous section, so that people know that understanding and comprehension all possess the Five Flavors. The initial Milk Flavor is divided into five: first, half and full; second, according to time; third, according to Dharma; fourth, according to people, and among people, the difference between birth and Dharma is distinguished; fifth, the present sutra is cited to judge the characteristics of the flavors. The Four Flavors are also like this, but the three flavors of Curd, etc., are all lacking.
人，文含義具，酪中應云約人但是二乘菩薩不用；方等應云約人且對大小斥遍入圓；般若應云約人帶小明大、引小而歸大；法華約人廣在後明，即從「此實我子」已下文是。言「未曾說」者，通論教等前並未開，別而論之教行理三前或已會，若開人者前教所無，故以前教所無而為品目，故知非同體方便無以施開等也。次以多少判者，前既委明人時法等，以論五時來意不同，此更略收前時法等，唯約於人，大小利鈍無不入實，其人若入余無不歸，故重明之。「文云」下引證，以結品名。「云云」者，應更復釋，前諸方便並非今意，意不殊前故不重明。
次本跡者，未是品意，以本跡中俱有方便，故寄明之。方便名同，遠近永異，雖即永異不逾十雙，以本實得亦何出於自他因果，故我本行菩薩道時及我實成，即是理事乃至因果，成佛已來即是體用乃至悉檀。于中師弟二文各二，並先明自他等三，次結成四句。初師中二文者，初文字跡各有權實，次束本為實、束跡為權，則跡中粗妙望本俱粗，本中粗妙望跡俱妙，故今唯指久成名之為自，故久成中非無化他，所以中間今日縱有廢三，亦名為他。世人不見，而但以法身為本。何教無之？但弊不知父母之年，故顯實成為本。次束但一久成之外，皆名為他，故自他中但束本跡
【現代漢語翻譯】 現代漢語譯本 就『人』而言，『文含義具』（指《法華經》的文句含義完備），『酪中應云約人但是二乘菩薩不用』（指在醍醐味所對應的階段，所說教義是針對人，但二乘和菩薩並不適用）；『方等應云約人且對大小斥遍入圓』（指方等時期的教義是針對人，並且針對小乘和大乘，斥責遍計所執性，引入圓滿的教義）；『般若應云約人帶小明大、引小而歸大』（指般若時期的教義是針對人，帶有小乘，但闡明大乘，引導小乘歸向大乘）；《法華經》針對人的闡述，廣泛地體現在後面的經文中，即從『此實我子』（這是我真實的兒子）以下的經文開始。說到『未曾說』，總的來說，是指之前的教義等沒有開顯，具體來說，教、行、理三個方面之前可能已經有所會悟，如果開顯『人』，則是之前的教義所沒有的，所以用之前的教義所沒有的作為品名，因此可知，如果不是同體的方便，就無法施行開顯等教化。其次用多少來判斷，之前已經詳細說明了人、時、法等，用來說明五時教化的來意不同，這裡更簡略地概括了之前的時、法等，只針對『人』，無論大乘、小乘，利根、鈍根，都能進入真實的教義，這些人如果進入，其餘的也都會歸向，所以再次說明。『文云』以下引用經文，來總結品名。『云云』，應該再次解釋，之前的各種方便並非現在的意思，意思和之前沒有不同，所以不再重複說明。
其次，關於本跡，還不是此品的主要意思，因為本和跡中都有方便，所以藉此來說明。方便的名稱相同，但遠近卻有永久的差異，雖然有永久的差異，但不會超出十雙，因為從根本上真實證得，又怎麼會超出自身和他身、因和果呢？所以『我本行菩薩道時』（我過去修行菩薩道的時候）和『我實成』（我真實成佛），就是事和理，乃至因和果，成佛以來就是體和用，乃至悉檀。其中師和弟兩段經文各有兩層含義，並且先說明自身和他身等三種，然後總結成四句。首先，師中的兩層含義，第一層含義是本和跡各有權實，第二層含義是歸束本為實，歸束跡為權，那麼跡中的粗妙和本相比都顯得粗糙，本中的粗妙和跡相比都顯得精妙，所以現在只指久遠成佛名為自身，所以久遠成佛中並非沒有化他，所以中間今日即使有廢三，也名為他。世人看不見，而只用法身作為根本。哪個教義沒有呢？只是不知道父母的年齡，所以顯現真實成佛作為根本。其次，歸束除了久遠成佛之外的一切，都名為他，所以在自身和他身中只歸束本跡。
【English Translation】 English version Regarding 'person', 'the meaning of the text is complete' (referring to the complete meaning of the text of the Lotus Sutra), 'in the ghee, it should be said that it is about people, but the two vehicles and Bodhisattvas are not used' (referring to the stage corresponding to the flavor of ghee, the teachings are aimed at people, but the two vehicles and Bodhisattvas are not applicable); 'in Vaipulya, it should be said that it is about people, and it is against the small and the big, rejecting the pervasive and entering the perfect' (referring to the teachings of the Vaipulya period, which are aimed at people, and against the Hinayana and Mahayana, criticizing Parikalpita, and introducing perfect teachings); 'in Prajna, it should be said that it is about people, with the small revealing the big, leading the small to return to the big' (referring to the teachings of the Prajna period, which are aimed at people, with Hinayana, but clarifying Mahayana, guiding Hinayana to return to Mahayana); the Lotus Sutra's exposition on people is widely reflected in the subsequent scriptures, starting from 'This is truly my son'. When it comes to 'never said before', generally speaking, it refers to the fact that the previous teachings, etc., have not been revealed. Specifically, the three aspects of teaching, practice, and principle may have been understood before. If 'person' is revealed, it is something that the previous teachings did not have, so the name of the chapter is based on what the previous teachings did not have. Therefore, it can be known that if it is not a convenient means of the same body, it is impossible to implement enlightenment and other teachings. Secondly, judging by quantity, the people, time, and Dharma, etc., have been explained in detail before, to explain the different intentions of the five periods of teaching. Here, the previous time, Dharma, etc., are summarized more briefly, only targeting 'person', whether it is Mahayana, Hinayana, sharp roots, or dull roots, they can all enter the true teachings. If these people enter, the rest will also return, so it is explained again. 'The text says' below quotes the scriptures to summarize the name of the chapter. 'Etc.' should be explained again. The various convenient means before are not the current meaning. The meaning is not different from before, so it is not repeated.
Secondly, regarding the original and the trace, it is not the main meaning of this chapter, because there are convenient means in both the original and the trace, so it is used to explain it. The names of the convenient means are the same, but the distance is permanently different. Although there is a permanent difference, it will not exceed the ten pairs, because it is truly attained from the root, so how can it exceed oneself and others, cause and effect? Therefore, 'when I practiced the Bodhisattva path in the past' and 'I truly became a Buddha' are matter and principle, and even cause and effect. Since becoming a Buddha, it is substance and function, and even Siddhanta. Among them, the two passages of scripture from the teacher and the disciple each have two layers of meaning, and first explain the three of oneself and others, etc., and then summarize them into four sentences. First, the two layers of meaning in the teacher, the first layer of meaning is that the original and the trace each have provisional and real, the second layer of meaning is to return the original to the real, and return the trace to the provisional, then the coarse and subtle in the trace appear coarse compared to the original, and the coarse and subtle in the original appear exquisite compared to the trace, so now only referring to becoming a Buddha for a long time is called oneself, so there is no transformation of others in becoming a Buddha for a long time, so even if there is abandonment of the three in the middle today, it is also called others. People in the world cannot see it, and only use the Dharmakaya as the root. Which teaching does not have it? It just doesn't know the age of the parents, so manifesting true Buddhahood is the root. Secondly, returning everything except becoming a Buddha for a long time is called others, so in oneself and others, only the original and the trace are returned.
，得權實名。三結成四句。言結成四句者，對之應言本中權實皆實，跡中權實俱權，以本中實望跡中權，名第三句。不思議一，本跡俱得雙非故也。「云云」者，令如向對之。次弟子跡本相對各有權實，亦從本跡而立二名。若通論者，本及中間乃至今日，節節無不具有四句。「亦具四句云云」者，如前師中但以弟子為異，故云亦具。雖師弟俱四，若於師弟委判本跡，則本中四句皆本，跡中四句皆跡。若以本跡之名作四句者，應云本跡俱本、跡本俱跡，本跡各有本跡，俱不思議，思之可見。復應但以二句判之，即初兩句是，具如《玄》文字門十妙，乃至多少廣狹準知。次「若從佛跡」下結成釋品也。師弟從本垂跡，據化本意既俱得稱為方便品，況師弟引入圓因而不稱方便品耶？有人問云：今方便品以何為體？他答，有人云：以後得智為體，引《唯識》說后五波羅蜜皆后得智。我今以根本智為體。今謂所言體者，為取所依為用當體，若取所依即權而實為體，若取當體即實而權為體，此之二義根本、后得奚嘗暫分？況唯說五則后得無體，況分本跡唯一久成而為根本，余皆后得。
次正釋經文，言「或至偈后」者，第九疏云：準南嶽意但至偈后為正，若依北師偈后四信以聞經故判屬正說，此分無失故兩存之。「若不」等
【現代漢語翻譯】 現代漢語譯本： 獲得權實之名。三結成四句。說結成四句，是針對提問而回應，應說本門之中權和實都是真實的，跡門之中權和實都是權宜的，以本門中的實望向跡門中的權，稱為第三句。不思議是唯一的，本門和跡門都得到雙重否定，所以這樣說。「云云」是指，讓人像之前那樣回答。其次，弟子和跡本相對，各有權實，也從本門和跡門而立二名。如果通盤來說，從本門及中間乃至今日，每一節都無不具有四句。「亦具四句云云」是指，像之前的師說中，只是以弟子為不同，所以說也具有。雖然師和弟都具有四句，如果對師弟詳細判別本跡，那麼本門中的四句都是本，跡門中的四句都是跡。如果以本跡之名來作四句，應該說本跡俱本、跡本俱跡，本跡各有本跡，都是不可思議的，思考就可以明白。又應該只用二句來判斷，就是最初的兩句是，具體如《玄義》文字門十妙，乃至多少廣狹，參照可知。其次，「若從佛跡」以下，總結解釋品。師弟從本垂跡，根據化他的本意，既然都可以稱為方便品，何況師弟引入圓滿的因而不稱為方便品呢？有人問：現在的方便品以什麼為體？他回答，有人說：以後得智為體，引用《唯識》說后五波羅蜜都是后得智。我現在以根本智為體。現在說所說的體，是取所依為用當體，如果取所依，就是權而實為體，如果取當體，就是實而權為體，這兩種意義，根本智和后得智何曾暫時分離？何況只說五則后得智就沒有體，何況區分本跡，只有久遠成佛才是根本智，其餘都是后得智。
其次，正式解釋經文，說「或至偈后」，第九疏說：按照南嶽的說法，只到偈后才是正說，如果按照北師的說法，偈后四信因為聽經的緣故，判為屬於正說，這種區分沒有缺失，所以兩種說法都保留。「若不」等
【English Translation】 English version: They obtain the names of expedient and real. The three are combined into four phrases. To say that they are combined into four phrases is in response to the question, and it should be said that within the origin, both expedient and real are real; within the traces, both expedient and real are expedient. Viewing the real in the origin from the perspective of the expedient in the traces is called the third phrase. The inconceivable is unique; both the origin and the traces attain double negation, hence this is said. 'Et cetera' means to have them answer as before. Next, the disciple and the traces are relatively original, each having expedient and real, and two names are established from the origin and the traces. If discussed generally, from the origin and the middle, even to today, every section invariably possesses the four phrases. 'Also possesses the four phrases, et cetera' means, as in the previous teacher's explanation, only the disciple is different, hence it is said to also possess. Although both teacher and disciple possess the four, if the origin and traces are distinguished in detail for the teacher and disciple, then the four phrases in the origin are all origin, and the four phrases in the traces are all traces. If the names of origin and traces are used to form the four phrases, it should be said that origin and traces are both origin, traces and origin are both traces, origin and traces each have origin and traces, all are inconceivable; it can be understood through contemplation. Furthermore, it should only be judged with two phrases, which are the first two phrases. The specifics are as in the ten subtleties of the origin gate in the text of Profound Meaning (Xuan Yi), and the extent of quantity and breadth can be known accordingly. Next, 'If from the Buddha's traces' below, concludes the explanation of the chapter. Teacher and disciple descend traces from the origin; according to the original intention of converting others, since both can be called the Expedient Means Chapter (Fangbian Pin), how much more so when the teacher and disciple introduce the perfect cause, should it not be called the Expedient Means Chapter? Someone asks: What is the substance of the current Expedient Means Chapter? He answers, someone says: The subsequent wisdom is the substance, citing the Vijnaptimatrata (Wei Shi) which says that the latter five paramitas (波羅蜜) (perfections) are all subsequent wisdom. I now take the fundamental wisdom as the substance. Now, what is meant by the stated substance is whether to take the reliance as the function of the substance, or to take the substance as it is. If the reliance is taken, then the expedient and real are the substance; if the substance is taken as it is, then the real and expedient are the substance. In these two meanings, has fundamental wisdom and subsequent wisdom ever been temporarily separated? Moreover, if only five are mentioned, then subsequent wisdom has no substance. Furthermore, distinguishing origin and traces, only becoming a Buddha in the distant past is fundamental wisdom, the rest are all subsequent wisdom.
Next, formally explaining the sutra text, saying 'or until after the verses,' the ninth commentary says: According to the meaning of Nan Yue (南嶽), only until after the verses is the correct explanation. If according to the Northern Teacher's explanation, the four faiths after the verses are judged to belong to the correct explanation because of hearing the sutra. This distinction has no fault, so both explanations are retained. 'If not,' etc.
者，述寄言意，「雖復」等者，述絕言意。諸佛二智如前說。「云云」者，具如三種及以十雙。今嘆諸佛及以釋迦，為下五佛弄引，諸佛兼四佛故也。「上光照」至「於此」者，俱有五時，正表五佛二智不殊，此彼相望故名為「橫」，今古相望故名為「豎」。「此」表釋迦、「他」表四佛，即表五佛道同故也。「當爾之時」者，五瑞等時也。「佛常」下問，「此有」下答，答具四悉。古今異故、有出入故，即世界也。言「必前入無量義」等者，此準作序意也。但一定之中義兼兩向，俱成世界。為人中雲「履歷」等者，「履歷」即歷事對境，「法緣」即內緣真理，出入稱理方生物善，即為人也。定治散惡須先入定，即對治也。約自他益俱得實相，即第一義。並云「哀」者，愍之別名。愍物之方，必四悉故。此不思議大感應之四悉也。故四法併名「安詳而起」。言「安此」者，內安四法方起化他。有人問：此中告身子與《大品》何別？今答：何但《大品》，始自四《含》終至此經，自舍利弗出家已來，處處有告各各不同，四《含》中或為發起生滅法輪故告，方等斥故告，般若加故告，今經開故告。本《論》云：「告身子不告餘聲聞者，智慧深故。不告諸菩薩者有五：一為聲聞所作事故，二回向大菩提故，三令無怯弱故，四
【現代漢語翻譯】 現代漢語譯本 『者』，是敘述寄託的言語意義，『雖復』等等，是敘述斷絕言語的意義。諸佛的二智如前面所說。『云云』，是詳細說明三種法和十雙的含義。現在讚歎諸佛以及釋迦牟尼佛，是爲了引出下面的五佛，諸佛兼顧了四佛的緣故。『上光照』到『於此』，都具有五種時機，正是表明五佛的二智沒有差別，彼此相對望所以稱為『橫』，從古到今相互比較所以稱為『豎』。『此』代表釋迦牟尼佛，『他』代表四佛，就是表明五佛的道是相同的緣故。『當爾之時』，是指五種瑞相出現的時候。『佛常』下面是提問，『此有』下面是回答，回答中包含了四悉檀（世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）。因為古今不同，有出入的緣故，這就是世界悉檀。說到『必前入無量義』等等，這是比照序品的意義。但是在一個定的境界中，意義兼顧兩個方面，共同成就世界悉檀。說到為人悉檀中『履歷』等等，『履歷』就是經歷事情面對境界，『法緣』就是內在契合真理，出入都符合真理才能產生善，這就是為人悉檀。用禪定來治理散亂的惡念必須先入定，這就是對治悉檀。從自身和他人的利益兩方面都能得到實相，這就是第一義悉檀。並且說到『哀』，是憐憫的別稱。憐憫眾生的方法，必定要具備四悉檀的緣故。這是不可思議的大感應的四悉檀。所以四法並稱為『安詳而起』。說到『安此』，是說內心安定於四法才能開始教化他人。有人問：這裡告訴舍利弗（Śāriputra，智慧第一的佛陀弟子）與《大品般若經》有什麼區別？現在回答：何止是《大品般若經》，從最初的四《阿含經》到這部經，自從舍利弗出家以來，處處都有告誡，各有不同，四《阿含經》中或者爲了發起生滅法輪的緣故而告誡，方等經中爲了斥責而告誡，《般若經》中爲了增加而告誡，這部經中爲了開顯而告誡。《本論》說：『告訴舍利弗而不告訴其他聲聞（Śrāvaka，聽聞佛陀教誨的弟子）的原因，是因為他的智慧深邃。不告訴諸菩薩（Bodhisattva，追求覺悟的修行者）有五個原因：一是為聲聞所做的事情的緣故，二是迴向大菩提（Mahābodhi，偉大的覺悟）的緣故，三是令他們沒有怯弱的緣故，四
【English Translation】 English version 'Zhe' describes the meaning of entrusting words, while 'sui fu (雖復)' etc., describe the meaning of cutting off words. The two wisdoms of all Buddhas are as described before. 'Yun yun (云云)' details the meaning of the three dharmas and the ten pairs. Now, praising all Buddhas and Śākyamuni Buddha is to introduce the five Buddhas below, because all Buddhas encompass the four Buddhas. 'Shang guang zhao (上光照)' to 'yu ci (於此)' all have five timings, precisely indicating that the two wisdoms of the five Buddhas are not different. Looking at each other is called 'horizontal', comparing from ancient to present is called 'vertical'. 'Ci (此)' represents Śākyamuni Buddha, 'ta (他)' represents the four Buddhas, which indicates that the paths of the five Buddhas are the same. 'Dang er zhi shi (當爾之時)' refers to the time when the five auspicious signs appear. 'Fo chang (佛常)' below is the question, 'ci you (此有)' below is the answer, and the answer contains the four siddhāntas (world siddhānta, individual siddhānta, remedial siddhānta, first principle siddhānta). Because ancient and present are different, and there are entries and exits, this is the world siddhānta. Saying 'bi qian ru wu liang yi (必前入無量義)' etc., this is in accordance with the meaning of the prologue. However, within a certain state of samādhi, the meaning encompasses both aspects, jointly accomplishing the world siddhānta. Speaking of 'lǚ lì (履歷)' etc. in the individual siddhānta, 'lǚ lì' is experiencing things and facing realms, 'fa yuan (法緣)' is internally aligning with the truth, and only when entry and exit are in accordance with the truth can goodness be produced, which is the individual siddhānta. To govern scattered evil thoughts with meditation, one must first enter samādhi, which is the remedial siddhānta. From both self and other benefits, one can attain the true nature, which is the first principle siddhānta. Furthermore, saying 'ai (哀)' is another name for compassion. The method of compassionating beings must possess the four siddhāntas. This is the four siddhāntas of inconceivable great response. Therefore, the four dharmas are collectively called 'an xiang er qi (安詳而起)'. Saying 'an ci (安此)' means that only when the mind is settled in the four dharmas can one begin to teach others. Someone asks: What is the difference between telling Śāriputra (舍利弗, the Buddha's disciple known for his wisdom) here and the Mahāprajñāpāramitā Sūtra? Now I answer: Not only the Mahāprajñāpāramitā Sūtra, but from the initial four Agama Sutras to this sutra, since Śāriputra became a monk, there are admonitions everywhere, each different. In the four Agama Sutras, the admonition is given to initiate the wheel of birth and death, in the Vaipulya Sutras, it is given to rebuke, in the Prajñā Sutras, it is given to add, and in this sutra, it is given to reveal. The Treatise says: 'Telling Śāriputra and not telling other Śrāvakas (聲聞, disciples who hear the Buddha's teachings) is because his wisdom is profound. There are five reasons for not telling the Bodhisattvas (菩薩, practitioners seeking enlightenment): first, for the sake of the affairs done by the Śrāvakas; second, to dedicate to the great Bodhi (Mahābodhi, great enlightenment); third, to prevent them from being timid; fourth,
為發餘人善思念故，五令不起所作已辦心故。當知五意兼異他經，前顯露教不云聲聞得入佛智。」「十種如玄義中」者，《玄》文第九釋用中，本跡各十。跡中十者，謂廢、會、開、覆、破三顯一、住三顯一、住三用一、住一用二、住一顯一、住非三非一顯一。若本中十但以本替一，以跡替三，說之可也，故先告之以動群輩。「此乃經家」等者，故知「告舍利弗」四字全屬經家，應知經家從省。若「告舍利弗」下更著「舍利弗」者，繁也。言「論與今義相應」者，引此《論》文亦具四悉，初文世界動不動異故；「如實智」下為人為生物善，從觀起故；「現如來」下對治力，能除惡故；「如來」下第一義，不離定故，故文自釋云第一義。又以四悉總釋自在，若爾，四悉總釋前二，謂自在無忤，此二各具四悉也。「加趺」等者，文在《婆沙》，今更具錄。第二十二雜犍度中問：一切威儀盡堪修行，何獨結加？或有說者：是過去恒沙諸佛行法，後代行之；今初文是。有云：令人恭敬非世俗儀故；今第二文是。又云：能發三菩提心故；今第四文是。又云：能破魔軍故；今第三半文是。又云：可人天意不與外共；今第三半文是。今為成四悉，所以合論第四第五為一對治，論對治居第一義后。「私謂」去，私判前文云「具四悉意」
【現代漢語翻譯】 現代漢語譯本：爲了引發其餘人等善良的思念，以及爲了使他們不起『所作已辦』之心，應當知道這五種意義兼顧了其他經典。之前顯露的教義沒有說聲聞（Śrāvaka，聽聞佛法而修行的弟子）能夠進入佛的智慧。『十種如玄義中』，《玄義》第九卷解釋『用』時，有本和跡各十種。跡中的十種是指：廢、會、開，覆、破三顯一，住三顯一，住三用一，住一用二，住一顯一，住非三非一顯一。如果本中的十種只是用『本』代替『一』，用『跡』代替『三』，這樣說也可以，所以先告訴他們以震動大眾。『此乃經家』等，因此知道『告舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）』四個字完全屬於經家所加，應該知道經家有所省略。如果在『告舍利弗』下再寫『舍利弗』，就顯得繁瑣了。說到『論與今義相應』，引用此《論》文也具備四悉檀（Siddhartha，四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），最初的文句是世界悉檀，因為動與不動不同；『如實智』下是為人悉檀，爲了眾生而行善，從觀察而生起；『現如來（Tathāgata，如實而來者，佛的稱號之一）』下是對治悉檀，能夠去除邪惡；『如來』下是第一義悉檀，不離禪定，所以文句自己解釋說是第一義。又用四悉檀總括地解釋自在，如果這樣，四悉檀總括地解釋前兩種，即自在沒有違逆，這兩種各自具備四悉檀。『加趺』等，文句在《婆沙》（Vibhāṣā，論書），現在更詳細地記錄下來。第二十二雜犍度中問：一切威儀都適合修行，為什麼唯獨結跏趺坐（Vajrāsana，一種坐姿）？或者有人說：這是過去恒河沙數諸佛所行的法則，後代也遵行它；現在最初的文句就是這個意思。有人說：令人恭敬，不是世俗的儀態；現在第二段文句就是這個意思。又有人說：能夠發起三菩提心（Bodhi-citta，覺悟之心）；現在第四段文句就是這個意思。又有人說：能夠摧破魔軍；現在第三段文句的一半就是這個意思。又有人說：可以符合人天的意願，不與外道相同；現在第三段文句的一半就是這個意思。現在爲了成就四悉檀，所以合起來討論，把第四和第五作為一對對治，論對治放在第一義之後。『私謂』之後，我個人判斷前面的文句說『具備四悉檀的意義』。
【English Translation】 English version: For the sake of inspiring good thoughts in others, and to prevent them from developing the mind of 'what needs to be done is already done,' it should be known that these five meanings encompass other scriptures. The previously revealed teachings did not say that Śrāvakas (disciples who learn and practice the Dharma) could enter the Buddha's wisdom. Regarding 'the ten aspects in the profound meaning,' in the ninth volume of Xuan Yi (Profound Meaning), when explaining 'application,' there are ten aspects each for the root and the trace. The ten aspects in the trace refer to: abandoning, merging, opening, covering, breaking three to reveal one, abiding in three to reveal one, abiding in three to apply one, abiding in one to apply two, abiding in one to reveal one, abiding in neither three nor one to reveal one. If the ten aspects in the root simply replace 'one' with 'root' and 'three' with 'trace,' it can also be explained that way, so first inform them to stir the masses. 'This is from the scripture compiler,' etc., therefore know that the four words 'said to Śāriputra (one of the Buddha's ten great disciples, known for his wisdom)' entirely belong to the scripture compiler, and it should be known that the scripture compiler has made omissions. If 'Śāriputra' is written again after 'said to Śāriputra,' it would be redundant. Regarding 'the treatise corresponds to the present meaning,' quoting this treatise also possesses the four Siddharthas (four kinds of accomplishments: Worldly Siddhartha, Individual Siddhartha, Remedial Siddhartha, Ultimate Meaning Siddhartha), the initial sentence is the Worldly Siddhartha because movement and non-movement are different; 'true wisdom' below is the Individual Siddhartha, doing good for beings, arising from observation; 'manifesting the Tathāgata (one of the Buddha's titles, meaning 'one who comes as is')' below is the Remedial Siddhartha, capable of removing evil; 'Tathāgata' below is the Ultimate Meaning Siddhartha, not separate from samādhi (meditative absorption), so the sentence itself explains that it is the ultimate meaning. Furthermore, the four Siddharthas are used to comprehensively explain freedom; if so, the four Siddharthas comprehensively explain the first two, meaning freedom is without opposition, and these two each possess the four Siddharthas. 'Adding the lotus position,' etc., the sentence is in the Vibhāṣā (commentary), now recorded in more detail. In the twenty-second miscellaneous section, it is asked: All forms of deportment are suitable for practice, why only the Vajrāsana (lotus position)? Or some say: This is the practice of past Buddhas as numerous as the sands of the Ganges, and later generations follow it; now the initial sentence is this meaning. Some say: It inspires reverence, not a worldly posture; now the second sentence is this meaning. Others say: It can arouse the three Bodhi-cittas (mind of enlightenment); now the fourth sentence is this meaning. Others say: It can destroy the armies of Mara (demon); now half of the third sentence is this meaning. Others say: It can accord with the wishes of humans and devas (gods), not shared with outsiders; now half of the third sentence is this meaning. Now, to accomplish the four Siddharthas, therefore discuss them together, treating the fourth and fifth as a pair for remedy, placing the discussion of remedy after the ultimate meaning. After 'I personally think,' I personally judge that the preceding sentence says 'possesses the meaning of the four Siddharthas.'
者，令如向點出兼釋出四意。
問：
余經等亦是《論》文。《論》云：何名系念在前？
答：
繫在面上，故云在前。論中初有眉間亦然。又云：無始已來，男女相視起于欲想，多在面故。又云：眼等五根能生欲心，說之可知。今文分在前、在面以為兩釋，義立故也。初在前文作所表釋，即四悉意。次約在面義立四釋，即四教意。初有背有向即世界，觀寂定生即為人，背生死惡即對治，寂滅有理即第一義。次約教中不凈觀成灼然初教，與空相應豈非通教，為分別故豈非別教，實相即是圓教意也。
問：
面唯四根，何得云六？
答：
面具五根，四並有身，若緣現量色等境時，意又居上。故《俱舍》云：「有身根九事，十事有餘根」。言九事者，即能造四大地水火風，及以所造色香味觸，並身根一，故云九事。言十事者，余眼等根皆具十事，如眼根上有能造四及所造四，眼及身根故成十也。眼等覺觸即身根性。
「非三種化他」者，非三教中權實也。前已多重釋品，且約一種，以三屬化他為權，圓為自行屬實，故前文釋自他等三，約諦釋中作三節釋，第三節釋三俱屬化他。「深高橫度」者，于中法、譬、合，以此例后。今釋實既周窮橫豎，下釋權理應深極
【現代漢語翻譯】 現代漢語譯本： 這，是爲了像之前那樣點出並解釋四種含義。
問：
其他經典等也是《論》（指《摩訶止觀》）中的文字。《論》中說：什麼叫做繫念在前？
答：
繫念在面部，所以說在前。《論》中最初提到眉間也是這個意思。又說：無始以來，男女相互觀看，產生慾望的想法，大多是因為在面部。又說：眼等五根能夠產生慾望之心，說出來就可以知道。現在文中將『在前』、『在面』分為兩種解釋，是因為義理成立的緣故。最初的『在前』是作為所表之釋，即四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的含義。其次根據『在面』的含義建立四種解釋，即四教（藏教、通教、別教、圓教）的含義。最初有背有向即是世界悉檀，觀察寂定產生即是為人悉檀，背離生死之惡即是對治悉檀，寂滅有理即是第一義悉檀。其次根據四教中的不凈觀成就，是灼然的藏教，與空相應豈不是通教，爲了分別的緣故豈不是別教，實相就是圓教的含義。
問：
面部只有四根，為什麼說六根？
答：
面部具有五根，四根並有身根，如果緣于現量色等境界時，意根又居於上方。所以《俱舍論》說：『有身根有九事，十事有餘根』。所說九事，即能造四大（地、水、火、風），以及所造色、香、味、觸，加上身根，所以說九事。所說十事，其餘眼等根都具有十事，如眼根上有能造四大及所造四大，眼及身根，所以成就十事。眼等覺觸即是身根的性質。
『非三種化他』，不是指三教（藏、通、別）中的權實。前面已經多次解釋品，且只說一種，以三教屬於化他為權，圓教為自行屬於實，所以前文解釋自他等三，在約諦解釋中分為三節解釋，第三節解釋三者都屬於化他。『深高橫度』，在法、譬喻、閤中，用這個例子來類比後面。現在解釋實既已周遍窮盡橫豎，下面解釋權理應深極。
【English Translation】 English version: This is to point out and explain the four meanings as before.
Question:
Other sutras and so on are also texts in the 『Treatise』 (referring to Mohe Zhiguan). The 『Treatise』 says: What is meant by 『focusing the mind in front』?
Answer:
Focusing the mind on the face, hence it is said to be 『in front』. The 『Treatise』 initially mentions the space between the eyebrows, which has the same meaning. It also says: From beginningless time, men and women look at each other, giving rise to thoughts of desire, mostly because it is on the face. It also says: The five roots such as the eye can generate the mind of desire, which can be known by speaking it out. Now the text divides 『in front』 and 『on the face』 into two explanations, because the meaning is established. The initial 『in front』 is taken as the explanation of what is represented, which is the meaning of the Four Siddhanthas (World Siddhantha, Individual Siddhantha, Antidotal Siddhantha, First Principle Siddhantha). Secondly, based on the meaning of 『on the face』, four explanations are established, which are the meanings of the Four Teachings (Tripitaka Teaching, Shared Teaching, Distinct Teaching, Perfect Teaching). Initially, having back and having direction is the World Siddhantha, observing stillness and giving rise is the Individual Siddhantha, turning away from the evil of birth and death is the Antidotal Siddhantha, and stillness and extinction having reason is the First Principle Siddhantha. Secondly, according to the impure contemplation in the Four Teachings, it is the clearly Tripitaka Teaching, corresponding to emptiness, isn't it the Shared Teaching, for the sake of distinction, isn't it the Distinct Teaching, and the Reality is the meaning of the Perfect Teaching.
Question:
The face only has four roots, why is it said to be six roots?
Answer:
The face has five roots, and the four roots also have the body root. If it is related to the present quantity of form and other realms, the mind root is also above. Therefore, the Abhidharmakośa says: 『The body root has nine things, and the ten things have the remaining roots』. The nine things mentioned are the four great elements (earth, water, fire, wind) that can be created, as well as the created form, smell, taste, touch, plus the body root, so it is said to be nine things. The ten things mentioned are that the remaining roots such as the eye root all have ten things, such as the eye root having the four great elements that can be created and the four great elements that are created, the eye and body roots, so they accomplish ten things. The eye and other sensory touches are the nature of the body root.
『Not the three kinds of transforming others』 does not refer to the provisional and real in the Three Teachings (Tripitaka, Shared, Distinct). The chapter has been explained many times before, and only one kind is mentioned, with the Three Teachings belonging to transforming others as provisional, and the Perfect Teaching belonging to self-practice as real. Therefore, the previous text explained the three of self and others, and divided it into three sections in the explanation of the Four Noble Truths, and the third section explained that all three belong to transforming others. 『Deep, high, horizontal extent』 is used in the Dharma, simile, and combination, using this example to analogize the following. Now that the explanation of the real has completely exhausted the horizontal and vertical, the following explanation of the provisional should be extremely deep.
，下當釋權預述其相，故注「云云」。「其智慧門」者，其乃指前實果因智，若智慧即門，門是權也。若智慧之門，智即果也。「蓋是」等者，此中須以十地為道前，妙覺為道中，證后為道后，故知文意在因之位。除真如外，凡有修入皆屬於權，唯以果位真如究滿，為清涼池。此約自行因果相望以釋，即釋品中第五重也。若通餘九此則不然，豈以道前而無實耶？即初四雙中實也。豈有道后而無權耶？即后五雙中權也。「難解難入」等者，略嘆道前因位始末，次從「不謀而了」去，即于因中仍指事用為權也。以此因權並是真因，即知此權由證實理，文中從用從因別嘆。「十住始解」者，解是開之異名，故將名以對位。《論》中此前更有三句，謂難見、難覺、難知，今謂此是難解方便，亦可以對聞思修三。「法身本意」者，若望十方無時不應，今準此方未設化前，乃至久遠未結緣來，於此段眾生併名在法身，無有欲以小化之義，故云「擬之」。「無機」等者，此從結緣已后為言，其時猶寬。從「華嚴」下今世設化。「今大機」至「不知」者，大機擊于大應，故云「啓發」。應言欲發，何以云啟？由大瑞已彰，故且云啟。
次重釋門中「光宅」等者，以五停等名小乘方便，若論化意散心彈指尚得是門，何獨小乘方便非
【現代漢語翻譯】 現代漢語譯本：下面應當解釋權智預示其實相，所以註釋說『云云』。『其智慧門』，『其』是指前面的實果因智，如果智慧就是門，門就是權。如果是智慧之門，智就是果。『蓋是』等，這裡必須以十地為道前，妙覺為道中，證后為道后，所以知道文意在於因位。除了真如之外，凡是有修入都屬於權，只有以果位的真如究竟圓滿，作為清涼池。這是就自行因果相望來解釋，就是解釋品中的第五重。如果通於其餘九重就不是這樣，難道因為道前就沒有實嗎？就是初四雙中的實。難道有道后而沒有權嗎？就是后五雙中的權。『難解難入』等，略微讚歎道前因位的始終，接下來從『不謀而了』開始，就是在因中仍然指事用為權。因為這個因權都是真因，就知道這個權由證實理而來，文中從用從因分別讚歎。『十住始解』，解是開的異名，所以將名來對應位。《論》中此前還有三句，說難見、難覺、難知，現在說這是難解方便，也可以對應聞思修三。『法身本意』，如果望向十方，沒有不應的時候，現在按照此方未設化前，乃至久遠未結緣來，對於這段眾生都名為在法身，沒有想要用小化之義，所以說『擬之』。『無機』等，這是從結緣以後來說，那個時候還寬裕。從『華嚴』下是今世設化。『今大機』到『不知』，大機擊于大應，所以說『啓發』。應該說欲發，為什麼說啟？因為大瑞已經彰顯，所以暫且說啟。
其次重新解釋門中『光宅』等，用五停等名為小乘方便，如果論化意，散心彈指尚且可以算是門，為什麼唯獨小乘方便不是呢？
【English Translation】 English version: Next, we should explain how expedient wisdom (quan zhi) foreshadows its true nature (shi xiang), hence the commentary 'etc.' ('yunyun'). 'Its wisdom-gate' ('qi zhihui men'), 'its' ('qi') refers to the preceding real-fruit-cause wisdom (shi guo yin zhi), if wisdom is the gate, the gate is expedient (quan). If it is the wisdom-gate, wisdom is the fruit (guo). 'Generally, it is' ('gai shi') etc., here we must take the Ten Grounds (Shi Di) as before the path (dao qian), Wonderful Enlightenment (Miao Jue) as in the middle of the path (dao zhong), and the attainment after proof (zheng hou) as after the path (dao hou), so we know the meaning of the text lies in the causal position (yin wei). Apart from Suchness (Zhen Ru), all cultivation and entry belong to expedient (quan), only the ultimate perfection of Suchness in the fruit position (guo wei) is taken as the Cool Pond (Qingliang Chi). This is explained in terms of the mutual observation of self-cultivation cause and effect, which is the fifth level of interpretation in the chapter. If it applies to the other nine levels, it is not like this. Is it that there is no reality (shi) before the path? It is the reality in the first four pairs. Is it that there is no expedient (quan) after the path? It is the expedient in the last five pairs. 'Difficult to understand and difficult to enter' ('nan jie nan ru') etc., briefly praises the beginning and end of the causal position before the path, then from 'understood without planning' ('bu mou er liao') onwards, it still refers to the use of affairs as expedient in the cause. Because this cause-expedient is both true cause, we know that this expedient comes from proving true principle, the text praises separately from use and from cause. 'The Ten Abodes begin to understand' ('Shi Zhu shi jie'), understanding (jie) is another name for opening (kai), so the name is used to correspond to the position. In the Treatise (Lun), there are three more sentences before this, saying difficult to see, difficult to feel, difficult to know, now it is said that this is a difficult to understand expedient, which can also correspond to hearing, thinking, and cultivating (wen si xiu). 'The original intention of the Dharma-body' ('Fa Shen ben yi'), if looking towards the ten directions, there is no time when it does not respond, now according to this direction before the establishment of transformation, even for a long time before the establishment of affinity, for this group of beings, they are all named as being in the Dharma-body, there is no intention to use the meaning of small transformation, so it says 'to consider' ('ni zhi'). 'No opportunity' ('wu ji') etc., this is spoken from after the establishment of affinity, at that time it was still lenient. From 'Avatamsaka' ('Hua Yan') downwards is the establishment of transformation in this life. 'Now the great opportunity' ('jin da ji') to 'do not know' ('bu zhi'), the great opportunity strikes the great response, so it says 'enlightenment' ('qi fa'). It should say 'desire to arise' ('yu fa'), why say 'enlightenment' ('qi')? Because the great auspicious sign has already manifested, so for now it is said 'enlightenment' ('qi').
Next, re-explaining 'Guang Zhai' etc. in the gate, using the Five Cessations (Wu Ting) etc. as Small Vehicle (Xiao Sheng) expedients, if discussing the intention of transformation, scattering the mind and snapping the fingers can still be considered a gate, why is it only the Small Vehicle expedient that is not?
門？光宅之意未必全然，不可全奪，故云「與奪」。先明奪者未能入大，為佛所破，既不能知，門義不成。所言與者，三教並是能通之門，二乘亦得能中少分，既未能入猶失於能，尚未成能永不識所。言「最淺」者，小乘已淺復是方便故也。「云云」者，此與仍奪，應廣分能所、識不識等，如前以門釋方便也。「今解」去廣立四句，欲以初句破光宅，故泛舉第二第四，以無佛智為門，入方便智故可義立；若論今經唯在第三，光宅但得初句少分，況復諸門。「光宅之解」乃至「一觀」者，空分體、析，析是空中少分。「十二門」者，應分別十二門各有門中方便之相，於三四門既有進否，會墮在一。一門者，多指有門，以有門中用七方便故也。第四句者，先已入中故云雙照，若開顯中即是今經從體起用。「區區」者，屈曲貌。「此須開拓」者，開《論》一句如向諸教各有諸門。「云云」者，十六門中為是何門？若圓四門，具如《止觀》第五圓教觀門，及教智行理。故《論》唯云阿含言教為門，今家乃以智為智門。意云：初住佛智為門入佛果智，故住至地併名為難，以難嘆入令得入故，故若得門無功用道必入佛慧，無所疑也。故上說圓因稱方便品，因即門也。是則開示悟入皆名智慧門也。「所以者何」下至「諸佛二智不同光
【現代漢語翻譯】 現代漢語譯本 『門』（Dvara）？光宅（Guangzhai，人名，此處指其觀點）的理解未必完全正確，不可全盤否定，所以說『與奪』。首先說明『奪』，是因為未能進入『大』（Mahāyāna，大乘），被佛所破斥，既然不能理解，『門』（Dvara）的意義就不成立。所說的『與』，是指三教（指儒、釋、道）都是能夠通達的門徑，二乘（Śrāvakayāna，聲聞乘和Pratyekabuddhayāna，緣覺乘）也能從中獲得少部分，既然未能完全進入，仍然有所缺失，尚未成就『能』，永遠無法認識『所』。說『最淺』，是因為小乘（Śrāvakayāna，聲聞乘）已經很淺顯，而且是方便之說。『云云』，這裡說的『與』仍然是『奪』，應該廣泛區分『能』和『所』、『識』和『不識』等等，如同前面用『門』來解釋『方便』（Upāya）。 現在解釋，廣泛設立四句，想要用第一句來破斥光宅的觀點，所以泛泛地舉出第二句和第四句，以沒有佛智作為門徑，進入方便智，因此可以立論；如果討論現在的經典，只在于第三句，光宅只得到了第一句的少部分，更何況其他的門徑。『光宅的解釋』乃至『一觀』，是空分體、析，『析』是空中的少部分。『十二門』，應該分別說明十二門各自具有門中的方便之相，在三四門中已經有進退，會墮入其中之一。『一門』，多指有門，因為有門中運用七方便的緣故。第四句，先前已經進入『中』，所以說『雙照』，如果開顯『中』，就是現在的經典從體起用。『區區』，是屈曲的樣子。『此須開拓』，是說開《論》一句，如同向諸教各有諸門。『云云』，十六門中是哪一門？如果是圓四門，具體內容如同《止觀》（Mohe Zhiguan）第五圓教觀門，以及教、智、行、理。所以《論》只說阿含（Āgama）言教是門，現在天臺宗卻以智為智門。意思是說：初住佛智作為門徑進入佛果智，所以從住位到地位都稱為『難』，因為用『難』來讚歎進入，使人得以進入，所以如果得到門徑，沒有功用道也必定進入佛慧，毫無疑問。所以上面說圓因稱為方便品，因就是門。因此開示悟入都稱為智慧門。『所以者何』下至『諸佛二智不同光』
【English Translation】 English version 『Dvara』 (Gate)? Guangzhai's (a person's name, referring to his viewpoint here) understanding is not necessarily entirely correct and cannot be completely negated, hence the term 『giving and taking』. First, explaining 『taking』 is because it failed to enter 『Mahāyāna』 (Great Vehicle), and was refuted by the Buddha. Since it cannot be understood, the meaning of 『Dvara』 (Gate) is not established. The 『giving』 refers to the fact that the three teachings (Confucianism, Buddhism, and Taoism) are all paths that can lead to enlightenment, and the Two Vehicles (Śrāvakayāna, Hearer Vehicle, and Pratyekabuddhayāna, Solitary Realizer Vehicle) can also obtain a small portion from them. Since they have not fully entered, they are still lacking and have not achieved 『ability』, and will never recognize 『that which is enabled』. Saying 『most shallow』 is because the Śrāvakayāna (Hearer Vehicle) is already very shallow and is also an expedient teaching. 『Etc.』, the 『giving』 mentioned here is still 『taking』, and there should be a broad distinction between 『ability』 and 『that which is enabled』, 『knowing』 and 『not knowing』, etc., just like using 『gate』 to explain 『Upāya』 (expedient means) earlier. Now explaining, broadly establishing four phrases, wanting to use the first phrase to refute Guangzhai's viewpoint, so generally citing the second and fourth phrases, taking the absence of Buddha-wisdom as the gate, entering expedient wisdom, therefore a theory can be established; if discussing the current scripture, it only lies in the third phrase, Guangzhai only obtained a small portion of the first phrase, let alone the other gates. 『Guangzhai's explanation』 up to 『one contemplation』 is the body and analysis of emptiness, 『analysis』 is a small portion of emptiness. 『Twelve Gates』, it should be explained separately that each of the twelve gates has the aspect of expedient means within the gate, and there is advancement and retreat in the three or four gates, which will fall into one of them. 『One Gate』 mostly refers to the gate of existence, because the seven expedient means are used in the gate of existence. The fourth phrase, having already entered the 『middle』 earlier, therefore it is said to 『illuminate both』, if revealing the 『middle』, it is the current scripture using the function arising from the substance. 『Humble』 is the appearance of being bent. 『This needs to be developed』 means opening the sentence of the Treatise, just like the various teachings each have various gates. 『Etc.』, which of the sixteen gates is it? If it is the four perfect gates, the specific content is like the fifth perfect teaching contemplation gate of 『Mohe Zhiguan』 (Great Calming and Contemplation), as well as teaching, wisdom, practice, and principle. Therefore, the Treatise only says that the Āgama teachings are the gate, but now the Tiantai school takes wisdom as the wisdom gate. The meaning is: the Buddha-wisdom of the initial dwelling is taken as the gate to enter the Buddha-fruit wisdom, so from the dwelling position to the ground position are all called 『difficult』, because the 『difficulty』 is used to praise the entry, so that people can enter, so if the gate is obtained, without the path of effort, one will surely enter the Buddha-wisdom, without any doubt. Therefore, the above says that the perfect cause is called the expedient means chapter, and the cause is the gate. Therefore, opening, showing, awakening, and entering are all called the wisdom gate. 『Why is that so』 down to 『the two wisdoms of the Buddhas are different from Guang』
宅釋」者，一者文初有所以者何？驗知釋上。二者下釋迦文初自云「吾從成佛已來」，方是釋迦自嘆二智。今釋諸佛云「所以者何」者雙冠二智，何故？實智甚深，良由外值佛多故。云「親近」等，近佛必稟承至要，純厚必由盡行，「勇猛精進即釋權智」者，諸行不出勇猛精進。今于權智上加勇猛精進者有二意：一者期心有在，二者身心俱勤。二智並由精進，然今但以行道法邊以屬實智，約名稱邊以屬權智，恐未盡理，故復加勇猛用釋權智。又用實智深廣以例權智，權智亦具橫豎故也。故須勇猛精進一句用擬豎深，故不得以精進釋實智也。又「難入門」者，若其退從分證八相，亦墮諸佛之數者，乃以教行為門，從行入證證不容易，故門難入；入已即能恩沾百界，故曰「無疆」。
問：
百界有限，何謂無疆？
答：
界雖有限益物不窮，分證尚爾，況論十方究竟果佛？以果驗因，豈有不盡行道法、不勇猛精進，而能令二智橫豎深廣耶？
次結二智中以成就為結實、隨宜為結權者，實必成就、權必利他，故實智云「到彼岸底」，權智云「稱機適會」。又實智中稱理故到岸，甚深故究竟，並隨時為言耳。「隨情」等者，法華已前不了義故，故云難解。即指今教咸皆入實，故云易知。若爾，
【現代漢語翻譯】 現代漢語譯本：
關於『宅釋』，第一點，文章開頭說『所以者何』（為什麼）是什麼意思？是爲了驗證並解釋上文。第二點，下文釋迦文一開始就說『我自從成佛以來』，這才是釋迦自己讚歎兩種智慧（二智）。現在解釋諸佛說『所以者何』，是用二智來雙重加冕，為什麼呢？因為實智（真實智慧）非常深奧，這是因為外部值遇的佛很多。說到『親近』等，親近佛必然稟承最重要的道理，純粹深厚必然通過竭盡所能地修行，『勇猛精進即是解釋權智（方便智慧）』，一切修行都離不開勇猛精進。現在在權智上加上勇猛精進，有兩層意思：一是期望心中有所成就，二是身心都勤奮。兩種智慧都依靠精進，然而現在只從行道修法方面歸於實智，從名稱方面歸於權智，恐怕沒有完全窮盡道理，所以又加上勇猛來解釋權智。又用實智的深廣來比擬權智，權智也具備橫向和縱向的特點。所以需要『勇猛精進』這句話來比擬縱向的深度，所以不能用精進來解釋實智。另外，『難入門』，如果退而求其次，從分證八相成道，也墮入諸佛的行列，這是以教法行為門徑，從修行進入證悟，證悟不容易，所以門難入；一旦進入，就能恩澤百界，所以說『無疆』（沒有邊際）。
問：
百界（一百個世界）有界限，為什麼說『無疆』？
答：
界限雖然有限，但利益眾生無窮無盡，分證尚且如此，更何況十方究竟圓滿的佛？用果來驗證因，難道有不竭盡所能地修行道法、不勇猛精進，而能使二智橫向和縱向都深廣的嗎？
接下來總結二智，以成就作為實智的總結，以隨宜（隨順根機）作為權智的總結，實智必然成就，權智必然利益他人，所以實智說『到達彼岸的底部』，權智說『稱機適會』（符合時機，恰當合適）。又實智中，因為符合真理所以到達彼岸，因為非常深奧所以究竟，都是隨時而言的。『隨情』等，在《法華經》之前是不了義的，所以說難以理解。就是指現在的教法都歸入實智，所以說容易理解。如果這樣，
【English Translation】 English version:
Regarding 『Zhai Shi』 (Home Explanation), firstly, what is the meaning of 『Suo Yi Zhe He』 (why) at the beginning of the text? It is to verify and explain the preceding text. Secondly, in the following text, Shakyamuni (Shi Jia Wen) initially says 『I, since attaining Buddhahood』, this is Shakyamuni himself praising the two wisdoms (Er Zhi). Now, explaining that the Buddhas say 『Suo Yi Zhe He』, it is to doubly crown them with the two wisdoms. Why? Because the Real Wisdom (Shi Zhi) is extremely profound, and this is because there are many Buddhas encountered externally. Speaking of 『closeness』 etc., closeness to the Buddha necessarily entails inheriting the most important principles, and purity and depth necessarily come from exerting oneself to the utmost in practice. 『Courageous diligence is the explanation of Expedient Wisdom (Quan Zhi)』, all practices cannot be separated from courageous diligence. Now, adding courageous diligence to Expedient Wisdom has two meanings: one is to expect achievement in the mind, and the other is that both body and mind are diligent. Both wisdoms rely on diligence, but now only attributing it to Real Wisdom from the aspect of practicing the Dharma, and attributing it to Expedient Wisdom from the aspect of name, I am afraid that the reasoning is not fully exhausted, so courageous diligence is added to explain Expedient Wisdom. Also, using the depth and breadth of Real Wisdom to compare with Expedient Wisdom, Expedient Wisdom also possesses horizontal and vertical characteristics. Therefore, the phrase 『courageous diligence』 is needed to compare with the vertical depth, so diligence cannot be used to explain Real Wisdom. Furthermore, 『difficult to enter the gate』, if one retreats and seeks the next best thing, attaining enlightenment from the partial realization of the Eight Aspects, one also falls into the ranks of the Buddhas, this is taking the teaching and practice as the gateway, entering realization from practice, realization is not easy, so the gate is difficult to enter; once entered, one can bestow grace upon hundreds of realms, so it is said to be 『boundless』 (Wu Jiang).
Question:
The hundred realms (Bai Jie) have boundaries, why is it said to be 『boundless』?
Answer:
Although the boundaries are limited, benefiting sentient beings is endless. Partial realization is still like this, let alone the ultimate and complete Buddhas of the ten directions? Using the fruit to verify the cause, how can there be someone who does not exert themselves to the utmost in practicing the Dharma, who is not courageously diligent, and can make the two wisdoms deep and broad horizontally and vertically?
Next, summarizing the two wisdoms, using accomplishment as the summary of Real Wisdom, and using appropriateness (Sui Yi, adapting to the capacity) as the summary of Expedient Wisdom, Real Wisdom necessarily accomplishes, and Expedient Wisdom necessarily benefits others, so Real Wisdom says 『reaching the bottom of the other shore』, and Expedient Wisdom says 『fitting the occasion appropriately』 (Cheng Ji Shi Hui, fitting the opportunity, appropriately suitable). Also, in Real Wisdom, because it conforms to the truth, it reaches the other shore, because it is extremely profound, it is ultimate, all of which are said according to the time. 『Following the emotions』 etc., before the Lotus Sutra it was not definitive, so it is said to be difficult to understand. It refers to the current teachings all entering into Real Wisdom, so it is said to be easy to understand. If so,
由入者不當，故云難解耳。若至今經更無不當，但借昔之難解以釋今教之易知。引《攝大乘》者，今文顯了但依文判，如記二乘逼增上慢，實得必信滅想猶聞，大通結緣化城無實，如來久成之塵數過於昨日之墨點，持一四句偈功不可量，聞壽命長遠獲無邊果報，豈此文下更有義立，令二乘人不得記等耶？令佛壽量短促等耶？故四意趣中平等意趣，只云諸佛咸然，不可以他佛替此，亦不可以別時意趣釋記聲聞，意樂意趣釋跡本長遠，縱使用者只可云爾前不樂，且逗滅想宜近之徒。若全以意趣消此經文，此經全成不了義說，並須以義判文故也。故前諸經隨何部意文義兼含，如真如真諦無生無滅、地前地上法身化身，咸須義定方了文旨，以部含教共不可依言，須從義判乃稱部意。言「有時」者，非其聽次別咨決時，故知自行不專于實，利物何獨唯權，以自行化他俱有權實故也。所以成就中雲「甚深」，隨宜中雲「難解」，甚深豈獨于實，難解不專于權，故但以成就對自、隨宜對他，則任運自他悉具二智。言「云云」者，亦可前句結自行之實，后句結化他之權，以自行故權實俱實，以化他故權實俱權，以初釋結文但在自行權實故也。雖云適會正語功成，故云云意中更須別對，具足如前四句中說。自行權實尚開四句，況對化他，
化他理須具四故也。所以嘆實嘆權及釋權實中，權並從因者，以釋前果權之所由，以果從因得故也。及至結中言「隨宜」等者，須義兼于因果，以因權用權俱名權故，以用權中復通因果故也。至釋迦章嘆釋權實皆悉從果，至雙結中權指因者，雙結嘆釋二文故也。
次斥舊三意中，舊師亦有許。「所以者何」下釋諸佛二智等，但釋釋迦章。分文前卻舊以「舍利弗」下盡屬權，次「舍利弗」下盡屬實，故使不同也。初開合者，今家諸佛亦權實各嘆，以釋迦二智豈不同耶？諸佛二智豈不異耶？故知后之二意亦不同古，釋迦亦先實次權故也。言「但依文」者，依今分文。言「又汝云」者，責三不同也。以五佛章門共顯一化，故得本跡開合自他不別，何得五佛互辨在無？然非無此理，但不須違文，文順義當何須別途？故注「云云」。「譬喻者」，且分小、衍，故云芭蕉及如幻等，此譬觀俗故且立之。若譬真諦及十六門各立事理，廣如《止觀》四門料簡各立事譬。言「依諸論」者恐誤，應云「本論」，本《論》略舉漸中初后，故云乳及醍醐，仍闕云乳譬十二部經。《玄》文亦以乳對於小。言「悉到事理邊」者，應云邊底，或闕或略事邊理底故也。「如來知見如前」者，如向釋知見波羅蜜。「如此」下釋疑，恐疑釋結實智而置
【現代漢語翻譯】 現代漢語譯本： 『化他理須具四故也』，意思是說，教化他人需要具備四種原因。所以，讚歎真實和讚歎權巧以及解釋權巧和真實之中，權巧都從因上說，是爲了解釋前面所說的果上的權巧的由來，因為果是從因上得到的緣故。等到總結時說『隨宜』等等，必須意義兼顧因和果，因為因上的權巧和用權巧都叫做權巧，因為用權巧之中又貫通因和果的緣故。至於釋迦章讚歎釋迦牟尼的權巧和真實都從果上說，到雙重總結中權巧指因上說，是因為雙重總結讚歎和解釋這兩段經文的緣故。 其次，駁斥舊有的三種觀點中，舊有的法師也有認可的。『所以者何』下面解釋諸佛的二智等等，只是解釋釋迦章。分判經文之前，舊有的觀點認為從『舍利弗』以下都屬於權巧，其次從『舍利弗』以下都屬於真實，所以才導致觀點不同。最初的開合，現在的觀點認為諸佛也分別讚歎權巧和真實，因為釋迦牟尼的二智難道不相同嗎？諸佛的二智難道不相異嗎？所以知道後來的兩種觀點也不同於古人，釋迦牟尼也是先說真實后說權巧的緣故。說『但依文』，是依照現在的分判經文。說『又汝云』，是責備三種不同的觀點。因為五佛章門共同顯示一種教化，所以能夠從本跡上開合，從自他上沒有區別，怎麼能五佛互相辨別存在與不存在呢？然而並非沒有這個道理，只是不必違背經文，經文順應義理，為什麼需要另外的途徑呢？所以註釋說『云云』。 『譬喻者』，姑且分判小乘和大乘，所以說芭蕉以及如幻等等，這些譬喻是觀察世俗而姑且設立的。如果譬喻真諦以及十六門，各自設立事和理，詳細的情況如同《止觀》（《摩訶止觀》）四門料簡各自設立事譬。說『依諸論』恐怕有誤，應該說『本論』，本《論》（《法華玄義》）略微舉出漸教中的初和后，所以說乳和醍醐，仍然缺少用牛乳譬喻十二部經。《玄》（《法華玄義》）文也用乳對應于小乘。說『悉到事理邊』，應該說邊底，或者缺少或者省略了事邊理底的緣故。『如來知見如前』，如同先前解釋知見波羅蜜（Pāramitā）。『如此』下面解釋疑問，恐怕懷疑解釋總結真實智慧而擱置了權巧智慧。
【English Translation】 English version: 'The principle of transforming others must be equipped with four causes.' This means that teaching others needs to have four reasons. Therefore, praising the real and praising the expedient, as well as explaining the expedient and the real, the expedient is always spoken from the perspective of the cause, in order to explain the origin of the expedient in the aforementioned effect, because the effect is obtained from the cause. When it comes to the conclusion saying 'as appropriate' etc., the meaning must encompass both cause and effect, because the expedient in the cause and the use of the expedient are both called expedient, because the use of the expedient also connects cause and effect. As for the chapter on Śākyamuni (釋迦牟尼), praising Śākyamuni's expedient and real are all spoken from the perspective of the effect, and in the double conclusion, the expedient refers to the cause, because the double conclusion praises and explains these two passages of scripture. Secondly, refuting the old three views, the old teachers also had some agreement. 'What is the reason?' Below, explaining the two wisdoms of the Buddhas etc., only explains the chapter on Śākyamuni. Before dividing the text, the old view considered everything from 'Śāriputra (舍利弗)' downwards to belong to the expedient, and then from 'Śāriputra' downwards to belong to the real, which is why the views differ. The initial opening and closing, the current view is that the Buddhas also separately praise the expedient and the real, because are Śākyamuni's two wisdoms not the same? Are the Buddhas' two wisdoms not different? Therefore, it is known that the latter two views are also different from the ancients, Śākyamuni also spoke of the real first and then the expedient. Saying 'only according to the text' is according to the current division of the text. Saying 'and you say' is to criticize the three different views. Because the five Buddha chapters together reveal one teaching, therefore it is possible to open and close from the original and trace, and there is no difference from self and other, how can the five Buddhas distinguish between existence and non-existence? However, it is not that there is no such principle, but there is no need to violate the text, if the text conforms to the meaning, why is another path needed? Therefore, the commentary says 'etc.' 『Metaphors』 are used to tentatively distinguish between the Small Vehicle (Hīnayāna) and the Great Vehicle (Mahāyāna), so it speaks of banana trees and illusions etc. These metaphors are established tentatively by observing the mundane. If metaphors are used for the true reality (paramārtha-satya) and the sixteen gates, each establishes phenomena and principle, the detailed situation is like the four gates of analysis in Mohe Zhiguan (《摩訶止觀》), each establishing phenomena metaphors. Saying 'according to the various treatises' is probably a mistake, it should say 'this treatise', this Treatise (Fa Hua Xuan Yi《法華玄義》) briefly mentions the beginning and end of the gradual teaching, so it speaks of milk and ghee, still lacking the metaphor of using milk to represent the twelve divisions of scripture. The Xuan (Fa Hua Xuan Yi《法華玄義》) text also uses milk to correspond to the Small Vehicle. Saying 'all reaching the side of phenomena and principle' should say the edge and bottom, or lacking or omitting the edge of phenomena and the bottom of principle. 'The Tathāgata's (如來) knowledge and vision are as before' is like the previous explanation of the knowledge and vision Pāramitā (波羅蜜). 'Like this' below explains the doubt, fearing that it is suspected of explaining the concluding real wisdom and setting aside the expedient wisdom.
深廣之言，謂為實智言說可及。故今釋曰：約實體邊實非橫豎，斥彼攝法不周故云「橫」，斥彼照理不極故云「豎」，究而言之並非橫豎。「寄言」者正破疑也。說有橫豎理必不然，無限故非橫，無極故非豎。「如函大」等者，用不二智稱不二理。「無量無礙」者，如彼生數，生無量故慈等無量，故此無量猶名若干，故以若干而嘆于權，權名便故，以無限故名為無礙，今且從自能入邊說，故以能入稱無量等。「非但至梁代」等者，自梁朝來皆以此句以為結實。實無礙智無復若干，那云無量？故知無量用表不一。「云云」者，同教實智皆無若干，豈圓實智更有若干？「無量」下釋若干等，故四無量定在權智，既云四等及以四辯，驗非實智，即是無緣四無量心在運應物，八音四辯力無所畏，略如《法界次第》及《止觀》第七記。《大論》廣釋，此中文略，但舉樂說以說前三，文仍略法，但云「一辭一義」而已。就此復略，不云又與一切相即說故。既云比于通別，理合四教相望比決力無畏等。「禪盡禪之實相」等者，
問：
實相之禪與楞嚴何別？
答：
不同。何者？于根本禪達即實相，名為達禪。首楞嚴定本性健相。經解脫者，亦窮八脫之源。三昧者禪定解脫，至初住時破二十五有，已得名為
【現代漢語翻譯】 現代漢語譯本： 『深廣之言，謂為實智言說可及』，這是說，深刻而廣博的言論，可以被認為是真實智慧的言語所能達到的境界。因此現在解釋說：從實體的角度來看，真實並非橫向或縱向的。之所以否定『橫』，是因為它涵蓋的法不全面；之所以否定『縱』，是因為它照亮真理不夠徹底。歸根結底，並非橫向或縱向。『寄言』是爲了消除疑惑。如果說有橫向或縱向，道理必然不對，因為無限所以不是橫向，沒有極限所以不是縱向。『如函大』等，是用不二的智慧來衡量不二的真理。『無量無礙』，就像眾生的數量一樣，因為眾生數量無量，所以慈悲等等也無量。因此，這無量仍然可以稱為若干，所以用若干來讚歎權智，權智只是一個方便的名稱。因為無限，所以稱為無礙。現在且從其自身能夠進入的方面來說，所以用能入來稱量無量等等。『非但至梁代』等，自從梁朝以來，大家都用這句話來作為結論。真實的無礙智慧沒有若干的分別，怎麼能說是無量呢？所以知道無量是用來說明不一。『云云』，相同的教義和真實的智慧都沒有若干的分別，難道圓滿真實的智慧反而有若干的分別嗎？『無量』下面解釋若干等，所以四無量心必定屬於權智。既然說了四等以及四辯才，可以驗證不是實智，而是無緣的四無量心在運用和應付事物，八音和四辯才的力量無所畏懼，詳細內容可以參考《法界次第》和《止觀》第七卷的記載。《大智度論》有詳細的解釋，這裡文字簡略，只是舉了樂說來代表前面的三種，文字仍然簡略，只是說『一辭一義』而已。就這方面來說，又更加簡略，沒有說又與一切事物相互關聯。既然說了比于通教和別教，理應將四教相互比較，來決定力無畏等等。『禪盡禪之實相』等。 問： 實相之禪與首楞嚴三昧有什麼區別？ 答： 不同。為什麼呢？在根本禪中達到就是實相，稱為達禪。首楞嚴定（Śūraṅgama-samādhi）的本性是剛健的。通過解脫的人，也窮盡了八解脫的根源。三昧（Samādhi）是禪定解脫，到達初住位時，破除了二十五有，已經可以被稱為
【English Translation】 English version: 『The words of depth and breadth, are said to be reachable by the speech of true wisdom.』 Therefore, it is now explained: From the perspective of substance, the truth is neither horizontal nor vertical. The reason for negating 『horizontal』 is that it does not comprehensively cover all dharmas; the reason for negating 『vertical』 is that it does not illuminate the truth thoroughly. Ultimately, it is neither horizontal nor vertical. 『Entrusting words』 is to dispel doubts. If it is said that there is horizontal or vertical, the reasoning must be incorrect, because it is infinite, so it is not horizontal, and because it has no limit, so it is not vertical. 『Like a box is large』 and so on, uses non-dual wisdom to measure non-dual truth. 『Immeasurable and unobstructed,』 is like the number of sentient beings, because the number of sentient beings is immeasurable, so compassion and so on are also immeasurable. Therefore, this immeasurable can still be called several, so several is used to praise expedient wisdom (upāya-jñāna), expedient wisdom is just a convenient name. Because it is infinite, it is called unobstructed. Now, let's talk about it from the aspect of its own ability to enter, so the ability to enter is used to measure immeasurable and so on. 『Not only until the Liang Dynasty』 and so on, since the Liang Dynasty, everyone has used this sentence as a conclusion. True unobstructed wisdom has no several distinctions, how can it be said to be immeasurable? Therefore, it is known that immeasurable is used to explain non-oneness. 『So on and so forth,』 the same teachings and true wisdom have no several distinctions, how can perfect true wisdom have several distinctions? 『Immeasurable』 below explains several and so on, so the Four Immeasurables (catasra apramāṇāni) must belong to expedient wisdom. Since it is said that there are four equalities and four eloquence, it can be verified that it is not true wisdom, but the causeless Four Immeasurable Minds are used in operation and response to things, the power of the eight sounds and four eloquence is fearless, detailed content can be found in the records of the seventh volume of The次第法門 and 止觀. Mahāprajñāpāramitāśāstra has a detailed explanation, here the text is brief, only the joy of speech is used to represent the previous three, the text is still brief, only saying 『one word one meaning』 only. In this regard, it is even more brief, not saying that it is also related to all things. Since it is said to be compared to the common and special teachings, it is reasonable to compare the four teachings with each other to determine the power of fearlessness and so on. 『Zen exhausts the true aspect of Zen』 and so on. Question: What is the difference between the Zen of true aspect and Śūraṅgama-samādhi (首楞嚴三昧)? Answer: They are different. Why? Attaining the fundamental Zen is the true aspect, called attained Zen. The nature of Śūraṅgama-samādhi (首楞嚴定) is vigorous. Those who have attained liberation also exhaust the source of the Eight Liberations (aṣṭa vimokṣa). Samādhi (三昧) is meditative concentration and liberation, and when reaching the initial stage of dwelling (初住), the twenty-five existences (pañcaviṃśati bhava) are broken, and it can already be called
王三昧也。況合果地不得王三昧耶？故下結云「深入無際」，故知禪等皆無際也。若以根本三三昧等而釋，此中《法華》變成《婆沙》、《俱舍》，故釋經者先知部類為屬何時？時中為在何會？何教？然可判釋法相淺深。
問：
既云權智，那雲實相？
答：
自行之權全指圓因，攬因成果故云成就，即向無量皆實相故、皆果德故，以無量法得理故也，故能橫豎橫豎不二。
「鄭重」者，《漢書》云：「皇天所以鄭重，頻降命也。」今文前以諸佛對釋迦，乃成六重權實，何故由中又兩重耶？故此述云「表慇勤」也。一代所無故慇勤以表之，然西方重聞以表不輕，此土根別聞重則慢，故文為故以息此見。「言辭等舉實」者，
問：
既言悅可眾心，赴物應是舉權，那云舉實？
答：
眾心乃以得實為悅，故更引二文證之。
「前嘆中」等者，此明權實前後，欲明今佛化儀始末不同。古師以今佛望諸佛而為同異，異則成失；今辨異者望他仍同。「又舉」等者，前分為實則獨為一句，今重釋者則冠下二文，皆云「取要」，取要不過權實故也。「單明一事」者，舉偏顯非，故不偏指若權若實，故云「悉」也。「止者」下正絕言嘆者，古非可見。今意者文但二義
【現代漢語翻譯】 現代漢語譯本：
王三昧（wang san mei，一種高級的禪定狀態）也是如此。更何況在證得果位的境界，難道不能獲得王三昧嗎？所以下面總結說『深入無際』，因此可知禪定等等都是無邊無際的。如果用根本三三昧等來解釋，那麼這部《法華經》（Fa Hua Jing，即《妙法蓮華經》）就變成了《婆沙論》（Po Sha Lun）和《俱舍論》（Ju She Lun）了，所以解釋經典的人首先要知道這部經屬於哪個部類？在哪個時期？哪個法會？屬於什麼教義？然後才可以判斷解釋法相的深淺。
問：
既然說是權智（quan zhi，方便的智慧），為什麼又說是實相（shi xiang，真實的體相）？
答：
自行的權智完全指向圓滿的因地，把握因地而成就果地，所以說是成就，即指向無量都是實相，都是果地的功德，因為用無量法證得了真理，所以能夠橫豎橫豎不二。
『鄭重』，《漢書》（Han Shu）中說：『皇天之所以鄭重，是頻繁地降下命令。』現在經文前面用諸佛（zhu fo，一切佛）來對照釋迦（Shi Jia，釋迦牟尼佛），乃成就了六重權實，為什麼在中間又有兩重呢？所以這裡說『表慇勤』。因為一代經典中所沒有的，所以慇勤地來表達它，然而西方重視聽聞來表達不輕視，此土根器不同，聽聞鄭重則會產生傲慢，所以經文特意爲了消除這種見解。『言辭等舉實』，
問：
既然說悅可眾心，適應事物應該是舉權（ju quan，運用方便），為什麼說是舉實（ju shi，揭示真實）？
答：
眾生的心是以得到真實為喜悅，所以又引用兩段經文來證明它。
『前嘆中』等，這裡說明權實的前後關係，想要說明現在佛的教化儀式的始末不同。古時的法師用現在的佛來期望諸佛而認為相同或不同，認為不同就成了過失；現在辨別不同的人期望其他佛仍然是相同的。『又舉』等，前面分為實則單獨為一句，現在重新解釋的人則在下面兩段經文前加上，都說『取要』，取要不過是權實。『單明一事』，舉出偏頗來顯示不偏頗，所以不偏頗地指向權或實，所以說是『悉』。『止者』下面正是斷絕言語讚歎的人，古代是不可見的。現在的意思是經文只有兩種含義
【English Translation】 English version:
Wang Samadhi (wang san mei, a high level of meditative concentration) is also like this. Moreover, in the realm of attaining the fruition of enlightenment, how could one not attain Wang Samadhi? Therefore, the following concludes by saying 'deeply entering the boundless,' thus it can be known that meditation and so on are all boundless. If one were to explain this using the fundamental three Samadhis, then this Lotus Sutra (Fa Hua Jing, i.e., The Wonderful Dharma Lotus Flower Sutra) would become the Vibhasa (Po Sha Lun) and the Abhidharma-kosa (Ju She Lun). Therefore, those who interpret the scriptures must first know which category this scripture belongs to? In which period? Which assembly? To which doctrine? Only then can one judge the depth of the interpretation of the Dharma characteristics.
Question:
Since it is said to be expedient wisdom (quan zhi, wisdom of skillful means), why is it also said to be true reality (shi xiang, the true form)?
Answer:
The expedient wisdom of self-practice entirely points to the perfect cause, grasping the cause to achieve the fruition, therefore it is said to be accomplishment, that is, pointing to the immeasurable, all of which is true reality, all of which is the merit of the fruition, because the principle is attained through immeasurable Dharmas, therefore it can be horizontal and vertical, horizontal and vertical, without duality.
'Solemnly,' the Book of Han (Han Shu) says: 'The reason why the Emperor of Heaven is solemn is that he frequently sends down commands.' Now, the text in front uses all Buddhas (zhu fo, all Buddhas) to contrast Shakyamuni (Shi Jia, Shakyamuni Buddha), thus achieving six layers of expedient and real, why are there two more layers in the middle? Therefore, it is stated here 'expresses diligence.' Because it is something not found in a generation of scriptures, it is expressed diligently. However, the West values hearing to express non-negligence, while the roots of this land are different, hearing solemnly will generate arrogance, so the text deliberately eliminates this view. 'Words and so on exemplify reality,'
Question:
Since it is said to delight the hearts of the masses, adapting to things should be exemplifying expediency (ju quan, employing skillful means), why is it said to be exemplifying reality (ju shi, revealing truth)?
Answer:
The hearts of the masses are delighted by attaining reality, so two more passages are cited to prove it.
'The former praises the middle,' etc., this explains the relationship between expediency and reality, wanting to explain the difference between the beginning and end of the current Buddha's teaching rituals. Ancient teachers used the current Buddha to expect all Buddhas and considered them the same or different, considering them different becomes a fault; those who distinguish the differences expect other Buddhas to still be the same. 'Also cites,' etc., the previous division into reality was a single sentence, now those who re-explain add it before the following two passages, all saying 'take the essence,' taking the essence is nothing more than expediency and reality. 'Simply explains one thing,' raising the partial to show the non-partial, so it does not partially point to either expediency or reality, so it is said to be 'all.' 'Those who stop' below are precisely those who cut off words of praise, which was not visible in ancient times. The current meaning is that the text only has two meanings.
，初嘆，次「設」下止。此取義便，若從文便則應先釋止，次釋嘆。所以從義者，以從釋嘆言兼二字，指止為嘆，故云止嘆。次釋一向以釋止意，雖云「恐傷善根」，正以止生欽慕。故不解者指后五千預分兩瑞，知佛言音妙赴眾心，應於二義離為三意：一以此理妙叵說故止，二欲說妙理止而嘆之，三將護物機似止未說。以初一文離二故也。「故不同印」以下自有略說開其疑請之端，故其解未當。觀師仍似今之後意，而不知常情何過必須止之？次釋嘆意中雲「兩意」者，初是修得，修得之言通於境智行位自他，局在於果。次境界者通於凡聖始終逆順，局在於佛。次「就佛成就」下，于初意中，復以橫豎二意，釋果人法橫豎理窮。第一釋初意中雲「成就對不成就」者，以果對因，因即因人，◎自他相對即是橫也。故知因人皆未成就，須對教味委悉簡他，經第一等三句亦爾。今云「成就對不成就乃至難解對不難解」者，中略二句故云「乃至」，應云第一對不第一、希有對不希有以降，此外皆非第一希有故，圓中極果他所無也。說者委消不成就等四法對果，兼辨因及諸權故也。「唯佛」去明豎深者，前句既以成就等言，對他為橫；今有究盡之言，故對因明豎。
法華文句記卷第四(上)
法華文句記卷第四(中)
【現代漢語翻譯】 現代漢語譯本： 初嘆之后，接著是『設』字下面的『止』字。這裡是爲了取義方便，如果按照文句的順序，應該先解釋『止』，再解釋『嘆』。之所以按照意義來解釋，是因為解釋『嘆』的時候兼顧了兩個字，把『止』也看作是『嘆』，所以說『止嘆』。接下來解釋『一向』是爲了解釋『止』的含義，雖然說『恐怕傷害善根』，實際上是爲了通過『止』來引發欽佩和仰慕。因此，不理解的人會認為後面五千人預先分得了兩份祥瑞，知道佛的言語微妙地契合了眾人的心意，應該把兩種含義分為三種意思：一是認為這個道理太微妙難以說清楚所以停止，二是想要說這個微妙的道理但又停止並嘆息，三是照顧眾生的根機，好像停止了但又沒有完全說出來。因為最初的一句話分出了兩種含義。『故不同印』以下自然會有簡略的說明來開啟他們疑問和請求的開端，所以之前的解釋並不恰當。觀師仍然像是現在的后一種意思，卻不知道按照常理，有什麼過錯必須停止呢？接下來解釋嘆息的含義中說的『兩種意思』，最初是修得，修得這個詞可以通用於境、智、行、位、自他，但這裡侷限於果位。其次是境界，境界可以通用於凡聖、始終、逆順，但這裡侷限於佛。接下來『就佛成就』下面，在最初的意思中，又用橫向和縱向兩種意思，來解釋果、人、法在橫向和縱向上的窮盡道理。第一段解釋最初的意思中說『成就對不成就』，是用果位來對應因位，因位就是因人，◎自他和他人相對就是橫向。所以知道因人和眾生都沒有成就，需要對照教法的滋味詳細地分辨他人，經文中的『第一等』三句也是這樣。現在說『成就對不成就乃至難解對不難解』，中間省略了兩句所以說『乃至』，應該說『第一對不第一、希有對不希有』等等，因為此外都不是第一希有，圓滿中最極的果位是他人所沒有的。說的人詳細地分析了不成就等四種法來對應果位，兼辨別了因位和各種權巧方便。『唯佛』之後說明縱向的深度，前面的句子已經用成就等詞語，對他人的情況進行了橫向的比較；現在有了『究盡』這個詞語，所以對照因位來說明縱向的深度。
《法華文句記》卷第四(上)
《法華文句記》卷第四(中)
【English Translation】 English version: After the initial sigh, there follows the 'stop' (止) character under the 'establish' (設) character. This is for convenience of meaning; if following the order of the text, one should first explain 'stop' and then 'sigh'. The reason for following the meaning is that the explanation of 'sigh' encompasses both characters, regarding 'stop' as a 'sigh', hence 'stop-sigh'. Next, the explanation of 'consistently' (一向) is to explain the meaning of 'stop', although it says 'fearing to harm good roots', it is actually to evoke admiration and reverence through 'stop'. Therefore, those who do not understand will think that the five thousand people later pre-divided two auspicious signs, knowing that the Buddha's words subtly matched the minds of the assembly, and should divide the two meanings into three intentions: first, thinking that this principle is too subtle to explain clearly, so they stop; second, wanting to explain this subtle principle but stopping and sighing; third, taking care of the faculties of beings, seemingly stopping but not fully explaining. This is because the initial sentence divides into two meanings. 'Therefore, not the same seal' (故不同印) and below will naturally have a brief explanation to open the beginning of their doubts and requests, so the previous explanation is not appropriate. The teacher Guan (觀師) still seems to have the later meaning of the present, but does not know that according to common sense, what fault must be stopped? Next, in the explanation of the meaning of sighing, it says 'two meanings', the first is cultivation-attainment (修得), the word cultivation-attainment can be applied to realm (境), wisdom (智), practice (行), position (位), self (自) and other (他), but here it is limited to the fruit position (果位). Secondly, the realm (境界) can be applied to ordinary (凡) and sage (聖), beginning (始) and end (終), reverse (逆) and順 (順), but here it is limited to the Buddha. Next, 'regarding the Buddha's accomplishment' (就佛成就) below, in the initial meaning, it uses horizontal and vertical two meanings to explain the exhaustive principle of fruit (果), person (人), and dharma (法) in horizontal and vertical directions. The first paragraph explaining the initial meaning says 'accomplishment versus non-accomplishment' (成就對不成就), using the fruit position to correspond to the cause position (因位), the cause position is the cause-person (因人), ◎ self and other relative to others is horizontal. Therefore, knowing that the cause-person and beings have not achieved, it is necessary to carefully distinguish others by comparing the taste of the teachings, the three sentences of 'first-class' (第一等) in the sutra are also like this. Now saying 'accomplishment versus non-accomplishment, even difficult to understand versus not difficult to understand' (成就對不成就乃至難解對不難解), omitting two sentences in the middle, so it says 'even', it should say 'first versus not first, rare versus not rare' and so on, because besides these, they are not first and rare, the most extreme fruit in the perfect is what others do not have. The speaker analyzes in detail the four dharmas of non-accomplishment etc. to correspond to the fruit position, and also distinguishes the cause position and various expedient means. After 'only Buddha' (唯佛) it explains the vertical depth, the previous sentence has already used words such as accomplishment to compare the horizontal situation of others; now there is the word 'exhaustive' (究盡), so it explains the vertical depth by comparing the cause position.
The Annotations on the Words and Phrases of the Lotus Sutra, Volume 4 (Part 1)
The Annotations on the Words and Phrases of the Lotus Sutra, Volume 4 (Part 2)
唐天臺沙門湛然述
次「諸法」下釋甚深境界者，此是《法華》之理本、諸教之端首，釋義之關鍵、眾生之依止，發心之憑仗、權謀之用體，迷悟之根源、果德之理本，一化之周窮、五時之終卒，得此十義以消諸異坦然無誤，所以先嘆能依之智，即五佛之權實。權實何依？所謂妙境。境不稱智尚非佛智，況無境可論直云對等，何能曉此難思妙智，是以廣破諸師。次廣建立，《玄》及《止觀》以此為主，一家用義大括包富者莫不由此，恐後輩猶亡其所歸，故慇勤煩重，親見尋斯教者猶昧故耳。故須思之！故須思之！若迷此意，諸教之蹊徑任運失趣，一化之條流於茲枯竭。光宅云「三三」◎者，謂人教因，昔無果義故，三乘各三、一理非虛故。言「實相」者，應云非虛故實、非相為相，故名實相。「四一之中偏舉理」者，準光宅意，既同舊人，不立理一，但云理是四一之本，故四俱名一，此不及今文云四中之一。此去訖「北師」並是光宅釋也。「菩薩以六度為體」者，光宅亦立三祇菩薩，以為三乘之中菩薩，即今文三藏菩薩也。近代以來此義全棄，五百所集須歸五天，若但會退，大自歸佛、道不關此者，何但定性永滅，亦乃菩薩空談。「云云」者，應明支佛聲聞以諦緣為體。「實境有四一，以四廣其一理」
【現代漢語翻譯】 現代漢語譯本
唐天臺沙門湛然 述
接下來在『諸法』下解釋甚深境界，這是《法華經》（《妙法蓮華經》的簡稱）的根本道理、所有教法的開端，是解釋經義的關鍵、眾生所依賴的歸宿，是發菩提心的憑藉、權巧方便的運用本體，是迷惑與覺悟的根源、證得佛果的根本，是一代教化的圓滿、五時說法的終結。掌握這十個方面的意義，就能消除各種不同的見解，坦然無誤。因此，首先讚歎能依之智慧，即五佛的權智和實智。權智和實智依據什麼呢？就是所謂的妙境。如果境界不符合智慧，尚且不能稱為佛智，更何況沒有境界可以討論，只說對等，怎麼能理解這種難以思議的妙智呢？因此廣泛地破斥了各家學說。接下來廣泛地建立，《玄義》（《法華玄義》的簡稱）和《止觀》（《摩訶止觀》的簡稱）都以此為主，天臺一家運用經義，概括包容豐富，沒有不是由此而來的。恐怕後輩仍然迷失歸宿，所以慇勤地反覆強調，親自見到研究這些教義的人仍然不明白。所以必須思考啊！必須思考啊！如果迷惑了這個意義，各種教法的途徑就會隨意地失去方向，一代教化的條理就會在這裡枯竭。光宅（隋代僧人，精研佛學）所說的『三三』，指的是人、教、因，過去沒有果的意義，所以三乘各有三，一理並非虛假。說到『實相』，應該說非虛假所以真實，非相作為相，所以名為實相。『四一之中偏舉理』，按照光宅的觀點，既然和舊人相同，不建立理一，只說理是四一的根本，所以四者都名為一，這不如現在的文中所說的四中的一。從這裡到『北師』都是光宅的解釋。『菩薩以六度為體』，光宅也立三祇菩薩，作為三乘之中的菩薩，就是現在文中所說的三藏菩薩。近代以來，這個意義完全被拋棄，五百部律藏應該歸於五天（古印度），如果只是會歸到退沒，大乘自歸於佛，小乘道不關涉此事，不僅是定性闡提永遠滅絕，而且菩薩也成了空談。『云云』，應該說明緣覺聲聞以四諦十二因緣為體。實境有四一，用四來擴充套件一理。
【English Translation】 English version
Composed by Chanran, a Shramana of the Tiantai School in the Tang Dynasty
Next, under 'all dharmas' explaining the profound realm, this is the fundamental principle of the Lotus Sutra (short for The Wonderful Dharma Lotus Flower Sutra), the beginning of all teachings, the key to interpreting the meaning, the reliance of all sentient beings, the basis for generating the aspiration for enlightenment, the embodied essence of expedient means, the source of delusion and awakening, the fundamental principle of the fruit of virtue, the complete scope of a single transformation, and the culmination of the five periods of teaching. Grasping these ten aspects of meaning can eliminate various differing views and lead to a clear and unerring understanding. Therefore, first, praise the wisdom that relies on it, which is the provisional and real wisdom of the Five Buddhas. What do provisional and real wisdom rely on? It is the so-called wonderful realm. If the realm does not match the wisdom, it cannot be called Buddha wisdom, let alone discussing equality without a realm. How can one understand this inconceivable wonderful wisdom? Therefore, various schools of thought are widely refuted. Next, there is extensive establishment. The Profound Meaning (Profound Meaning of the Lotus Sutra) and Cessation and Contemplation (Great Cessation and Contemplation) both take this as their main point. The Tiantai school uses meaning, encompassing and enriching, and none of it does not come from this. Fearing that later generations will still lose their way, it is earnestly and repeatedly emphasized that those who personally see and study these teachings still do not understand. Therefore, one must contemplate! One must contemplate! If one is deluded about this meaning, the paths of various teachings will arbitrarily lose their direction, and the order of a single transformation will wither here. Guangzhai (a monk in the Sui Dynasty who was proficient in Buddhist studies) said 'three threes', referring to person, teaching, and cause. In the past, there was no meaning of fruit, so the Three Vehicles each have three, and the one principle is not false. Speaking of 'true suchness' (real aspect), it should be said that it is true because it is not false, and it is called true suchness because it takes non-form as form. 'Among the four ones, the principle is emphasized', according to Guangzhai's view, since it is the same as the old people, it does not establish the oneness of principle, but only says that principle is the root of the four ones, so the four are all called one. This is not as good as what the current text says, one of the four. From here to 'Northern Master' are all Guangzhai's explanations. 'Bodhisattvas take the Six Perfections as their essence', Guangzhai also establishes Bodhisattvas of the Three Asankhyeya Kalpas, as Bodhisattvas among the Three Vehicles, which is the Tripitaka Bodhisattva mentioned in the current text. In recent times, this meaning has been completely abandoned. The five hundred Vinaya Pitakas should belong to the Five Heavens (ancient India). If it is only a matter of returning to decline, the Mahayana returns to the Buddha, and the Hinayana path is not involved in this matter. Not only will those of fixed nature be eternally destroyed, but Bodhisattvas will also become empty talk. 'Etc.', it should be explained that Pratyekabuddhas and Shravakas take the Four Noble Truths and the Twelve Links of Dependent Origination as their essence. The real realm has four ones, using the four to expand the one principle.
者，因緣等四判為實境，故以此等廣談理一。暢師但約佛上唯立一實而無三權，對十力者非無此理，望今四釋佛乘，一釋尚自未周，以無究竟空假中等故也。于中相是總舉十力之相，次是別對性等體為根本，最後云「總」者，約前八力釋處非處，即以本末總收前九。「上來諸釋非不一途」者，諸釋可見，望今家釋各得十界十如中之少分，故云一途。光宅雖似自得四聖而但立九，又分擗九五權四實；北瑤二師雖具立十而不分判，但在三乘又無一實。然攢眾釋既許三乘及以一乘，三一俱有性相等十，何為不語六道十耶？四聖是事從因至果，六道亦事亦應例然，因果既同十義寧闕？四聖是能照、六道是所照，十界是所照、佛乘是能照，故佛智照十界十如三諦具足。究竟等言其理宛爾，何故諸佛各據一途，使佛境智不具足耶？今師不能細斥，但總破光宅，云「文理不通」等也。「理」謂道理，「文」即現文，初文可見，次破理中先以十中四五對難。「因果」者，因緣是因，果報是果。「若實」下約人對破且依四五，若依今文應約十界以論有無。次「義不」下結破。文云諸法須收十界，界界十如，實相是界如之體，若唯一但四，體外尚遺九五，況復十十皆如？今欲正解，先引《大論》即達磨所用。引《論》意者但泛為類例，非的
【現代漢語翻譯】 這裡，因為因緣等四法被判為實境，所以用這些來廣泛談論理一（真如實相）。 暢師（隋代僧人）只是就佛的境界而言，隻立一實（真實），而沒有三權（方便），對於佛的十力來說，並非沒有這個道理。 期望現在四種解釋佛乘的方法，一種解釋尚且不能完備，因為沒有究竟的空、假、中等道理。 其中，相是總括地舉出十力的相狀，其次是分別對應性等，以體為根本，最後說『總』，是就前面八力解釋處非處，即以本末總括前面的九力。『上面各種解釋並非沒有道理』，各種解釋都可以看到，期望現在的解釋各自得到十界十如中的少部分，所以說『一途』。 光宅（攝論宗創始人法雲）雖然好像自己領悟了四聖，但只建立了九法，又分判為九法五權四實；北瑤二師（北地瑤師）雖然完全建立了十法，但不分判，只在三乘中，又沒有一實。 然而，彙集眾人的解釋，既然允許三乘以及一乘，三一都具有性相等十法，為什麼不談論六道十法呢？ 四聖是從事上從因到果，六道也是事，也應該照此例推，因果既然相同，十義怎麼能缺少呢？ 四聖是能照，六道是所照，十界是所照，佛乘是能照，所以佛智照十界十如，三諦具足。 究竟等言語，其道理本來如此，為什麼諸佛各自佔據一種途徑，使得佛的境界和智慧不具足呢？ 現在的老師不能詳細地駁斥，只是總括地破斥光宅，說『文理不通』等等。 『理』是指道理，『文』是指現有的文字，最初的文字可以見到，其次破斥理中，先用十法中的四法五法來對難。『因果』，因緣是因，果報是果。『如果真實』下面就人來對破，且依據四法五法，如果依據現在的文字，應該就十界來論述有無。其次『義不』下面總結破斥。 文中說諸法必須收攝十界，界界都有十如，實相是界如的體性，如果只有四法，體外尚且遺漏了九法五法，何況十界十如？ 現在想要正確地解釋，先引用《大智度論》，即達磨（菩提達摩）所用的。 引用《論》的用意只是泛泛地作為類例，並非確定的。
【English Translation】 Here, because the four factors such as cause and condition are judged as the real realm, these are used to extensively discuss the principle of oneness (Tathata, true suchness). Master Chang (a monk of the Sui Dynasty) only establishes one reality (truth) without the three provisional (expedients) in terms of the Buddha's realm. It is not that this principle does not exist for the ten powers of the Buddha. Hoping that the current four interpretations of the Buddha-vehicle, one interpretation is not yet complete, because there is no ultimate emptiness, provisionality, and the middle way. Among them, 'aspect' is a general summary of the aspects of the ten powers, and secondly, it corresponds separately to nature, etc., taking the substance as the root. The last saying 'total' is to explain the right and wrong of the previous eight powers, that is, to summarize the previous nine powers with the root and the branch. 'The above interpretations are not without a way', various interpretations can be seen, hoping that the current interpretations each obtain a small part of the ten realms and ten suchnesses, so it is called 'one way'. Although Guangzhai (Fayun, the founder of the Shelun School) seems to have realized the Four Noble Ones himself, he only established nine dharmas, and divided them into nine provisional and five real; the two masters of Bei Yao (Northern Yao Masters), although they fully established ten, did not distinguish them, only in the Three Vehicles, and there is no one reality. However, gathering the interpretations of the masses, since it allows the Three Vehicles and the One Vehicle, both the three and the one have ten suchnesses such as nature, why not talk about the ten suchnesses of the Six Paths? The Four Noble Ones are from cause to effect in terms of phenomena, and the Six Paths are also phenomena, and should be inferred accordingly. Since the cause and effect are the same, how can the ten meanings be missing? The Four Noble Ones are the able to illuminate, the Six Paths are the illuminated, the Ten Realms are the illuminated, and the Buddha-vehicle is the able to illuminate, so the Buddha's wisdom illuminates the Ten Realms and Ten Suchnesses, and the three truths are complete. The words such as 'ultimate' are originally like this in principle, why do the Buddhas each occupy one path, making the Buddha's realm and wisdom incomplete? The current teacher cannot refute in detail, but generally refutes Guangzhai, saying 'the text and principle are not consistent', and so on. 'Principle' refers to the principle, 'text' refers to the existing text, the initial text can be seen, and secondly, in refuting the principle, first use the four and five of the ten dharmas to counter the difficulty. 'Cause and effect', cause and condition are the cause, and retribution is the effect. 'If it is real' below, refute against people, and based on the four and five dharmas, if based on the current text, it should be discussed whether there is existence or non-existence in terms of the ten realms. Secondly, 'the meaning is not' below concludes the refutation. The text says that all dharmas must be collected into the ten realms, and each realm has ten suchnesses. The true nature is the substance of the realm and suchness. If there are only four dharmas, the nine and five dharmas are still missing outside the substance, let alone the ten realms and ten suchnesses? Now, if you want to explain correctly, first quote the Mahaprajnaparamita Shastra (Great Treatise on the Perfection of Wisdom), which is used by Bodhidharma. The intention of quoting the Treatise is only to use it as a general example, not a definite one.
同也。《論》既云一一法各有九種，故知光宅不應以四五別判，諸師不應以三一各據，故知但依十界十法，則諸家咸壞，況復四釋冠絕古今，如此消文方契經旨，諸師分擗理趣在何？此達磨郁多羅是《雜心論》主，《婆沙》有法救論師，是《雜心論》主所承，從師為名。既依《大論》不別分張，今一一句中皆云即是《法華》中如是相等，縱不委細免上諸非。
次「今明」下正解中，先述標章，次正釋中文為三意：初列章，次引聖言為證，三正釋。引證文中初二文可見，次引離合中雲「止止不須說」等者，以此十法隨自隨他，唯佛決了，故云「我法妙難思」。但引合文義兼于離，既云難思方能遍逗，故須離也。引約位中雲「唯佛與佛等」者，三德極理非七方便所知故也。雖復不知諸位法爾，故分此十所屬不同。三正釋者，初十界中為十：先標列，次「法雖」地獄如攝法，三「如地獄」下示相，四「故毗曇」下以小例大，五「當知」下以理準例知有界如，六「若照」下判。言「自位」者，雖明十界界界各十，且照當界以九為權、以一為實，故須結云一中無量，一界具十，一一十如，若自若他、若因若果在一心故，故云無量中一、一中無量，不可以一說、不可以多說，不可以權說、不可以實說，因果善惡空有大小、凡
聖漸頓開合心法依正，一多自在，一切諸法悉皆如是。是知譚法界者未窮斯妙，致使惑果事而迷因理。七「若照六道」下兼破光宅，光宅既無十界，今且依彼破之。縱依十界各具十如，當分歷歷思議境耳。況復光宅但在四聖四五不同。八「所以」下結位，先重立境云「一中無量」。「凡夫絕理」等者，自鄙無分故云「絕理」，隨想異見故云「情迷」，既絕且迷徒具何益？「二乘」等者，即二教二乘，三道即是舍而不觀，避空求空反資小脫。「菩薩」等者，藏通照六、別照次第，故云不周，皆迷己界不達佛界，不了了言尚該十地，故今應指別地及因。「橫豎具足」者，一中無量為橫，無量即一為豎，多一相即故云具足。九「唯獨」下引證，結意如文。十「上玄義」下指廣，具如《玄》文境妙末云「舒之則充滿法界，不知從何而來？收之則莫知所在，不知從何而去？」及釋法中廣釋十界十如也。
次約佛界為四，初正釋，次「此具」下稱歎，三「例亦」下例釋，四「如來」下舉果結斥。
問：
此中佛界與前十中佛界何別？
答：
前則在迷在因通悟通果，今乃唯果不通因迷，故一一法皆用雙非，非相非假非不相非空，雖出雙非意存三諦，下九準知，乃至本末究竟等也，如是方名究竟佛乘
【現代漢語翻譯】 現代漢語譯本：聖人的智慧逐漸開啟，頓悟了與宇宙之心相契合的法門，依報和正報、一和多都自在無礙，一切諸法都是如此。由此可知，談論法界的人尚未窮盡這種奧妙，以致於在果報之事上迷惑，在因地之理上迷失。七，『若照六道』以下兼破光宅師的觀點，因為光宅師沒有十界之說，現在姑且依據他的觀點來破斥。縱然依據十界，每一界都具有十如是，也只是分別地、歷歷可數地思議境界罷了。更何況光宅師的觀點只在四聖和四五不同上有所發揮。八，『所以』以下總結位次，先重新確立境界，說『一中無量』。『凡夫絕理』等，是說凡夫自認為沒有證悟真理的份，所以說『絕理』，隨著自己的想法產生不同的見解，所以說『情迷』，既然斷絕又迷惑，徒勞地具備又有什麼用呢？『二乘』等，指的是二教的聲聞和緣覺，三道就是捨棄而不去觀察，逃避空性而追求空性，反而資助了小乘的解脫。『菩薩』等，藏教和通教的菩薩照見六道，別教的菩薩按照次第照見，所以說不周遍，都迷惑于自己的界而不通達佛界，不了了之言還包括十地菩薩，所以現在應該指的是別教的菩薩和因地的菩薩。『橫豎具足』，一中無量是橫向的，無量即一是縱向的，多和一相互即入，所以說具足。九，『唯獨』以下引用經文來證明，總結的意思如經文所說。十，『上玄義』以下指明更廣闊的內容，具體如《玄義》文境妙的末尾所說：『舒展開來就充滿法界，不知道從哪裡來？收攏起來就不知道在哪裡，不知道往哪裡去？』以及解釋法門中廣泛地解釋了十界十如是。 其次，將佛界分為四部分，首先是正式解釋，其次是『此具』以下是稱讚，第三是『例亦』以下是舉例解釋，第四是『如來』以下是舉果來總結和駁斥。 問： 此處的佛界與前面十界中的佛界有什麼區別？ 答： 前面的佛界是在迷惑之中，在因地之中，通於覺悟，通於果地；現在的佛界是唯有果地，不通於因地和迷惑，所以每一個法都用雙重否定，非相、非假、非不相、非空，雖然用的是雙重否定，但意在三諦，下面的九界可以參照理解，乃至本末究竟等等，這樣才能稱為究竟佛乘。
【English Translation】 English version: The wisdom of the sage gradually opens, and he suddenly realizes the Dharma gate that is in harmony with the heart of the universe. The dependent and proper retributions, one and many, are all unobstructed and free. All Dharmas are like this. From this, it can be known that those who talk about the Dharmadhatu have not exhausted this subtlety, leading to confusion about the affairs of retribution and delusion about the principles of the causal ground. Seven, 'If illuminating the six realms' below also refutes the views of Master Guangzhai, because Master Guangzhai does not have the theory of the ten realms, now let's refute it based on his views. Even if based on the ten realms, each realm has ten suchnesses, it is just separately and distinctly contemplating the realm. Moreover, Master Guangzhai's views only elaborate on the differences between the four sages and the four or five. Eight, 'Therefore' below summarizes the positions, first re-establishing the realm, saying 'limitless within one'. 'Ordinary people are cut off from reason', etc., means that ordinary people think they have no share in realizing the truth, so they say 'cut off from reason', and they generate different views according to their own thoughts, so they say 'deluded by emotions'. Since they are cut off and deluded, what is the use of having them in vain? 'Two vehicles', etc., refers to the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) of the two teachings. The three paths are abandoning and not observing, escaping emptiness and seeking emptiness, which instead aids the liberation of the Hinayana. 'Bodhisattvas', etc., the Bodhisattvas of the Tripitaka and Common teachings illuminate the six realms, and the Bodhisattvas of the Distinct teaching illuminate in sequence, so it is said to be incomplete. They are all deluded about their own realm and do not understand the Buddha realm. The words 'not completely' still include the ten Bhumis (grounds) of Bodhisattvas, so now it should refer to the Bodhisattvas of the Distinct teaching and the Bodhisattvas of the causal ground. 'Horizontal and vertical are complete', limitless within one is horizontal, limitless is one is vertical, many and one are mutually inclusive, so it is said to be complete. Nine, 'Only' below quotes scriptures to prove, summarizing the meaning as the scripture says. Ten, 'Above Profound Meaning' below indicates a broader content, specifically as the end of the Wonderful Realm of the Profound Meaning text says: 'When stretched out, it fills the Dharmadhatu, not knowing where it comes from? When contracted, it is not known where it is, not knowing where it goes?' And in the explanation of the Dharma, it extensively explains the ten realms and ten suchnesses. Secondly, the Buddha realm is divided into four parts. First, there is the formal explanation, second, 'This has' below is praise, third, 'For example also' below is an example explanation, and fourth, 'Tathagata' below is using the fruit to summarize and refute. Question: What is the difference between the Buddha realm here and the Buddha realm in the previous ten realms? Answer: The previous Buddha realm is in delusion, in the causal ground, and is connected to enlightenment and the fruit ground; the current Buddha realm is only the fruit ground, not connected to the causal ground and delusion, so every Dharma uses double negation, non-form, non-provisional, non-non-form, non-empty. Although double negation is used, the intention is in the Three Truths. The following nine realms can be understood by reference, and even the beginning and end are ultimately the same, etc. Only in this way can it be called the ultimate Buddha vehicle.
，是故皆以大車文結。
此則於今品文，是佛果家之諸法實相；于彼譬說，即至道場之莊嚴大車；于彼宿世，即極果佛之開權實渚；于彼本門，即久成佛之所契妙法。若正宗可識豈迷流通，一句一偈之言彌可信也，三德三軌之說皎若目前，若得此意廣演於八年不出乎一念，經五十小劫詎動于剎那。例知一代逗機居於心性，十方佛事宛然矚目，法界根性覽而易通，隨宜所說咸指藏理。結斥中以眼為喻者，且以小乘慧眼見空，與而為論云得一眼，初住菩薩乃至等覺猶有無明，今且斥方便教菩薩未見中者，並如夜視。
次釋離合中為四，初正釋，次「離開」下舉境稱歎，三「凡夫」下斥，四「為此」下結。初文為三，即三語也。隨自方在今經，細尋可見。四約但中二：先正釋十如，次「初位」下重釋究竟等。初文者，相性體三與前佛界不無小異。前明已成佛果，故以修性對論而具十法；今明位涉聖凡，分對十法，十法位別故云約位。以初三唯理位定在凡，力在五品，作在六根，因緣即是初住已上修得緣了，果報即是極果菩提涅槃。菩提，果也。涅槃，報也。是故初三且在通列十界，界界三德同在理性，故十界之言亦唯在理。若不爾者，何故云「若研此十界」等耶？故理性三德其文在斯。然諸文中多約修性相對辯
【現代漢語翻譯】 現代漢語譯本：因此，都用大車（Mahayana，偉大的車輛）的譬喻來總結。
這在《法華經》的當今品文中，是佛果境界諸法實相的體現；在那譬喻中，是通往菩提道場（Bodhimanda，覺悟之地）的莊嚴大車；在那宿世因緣中，是極果之佛開啟權巧方便之門，顯露真實智慧的開端；在那本門（本源之門）中，是久遠成佛者所契合的微妙之法。如果能認識到《法華經》的正宗，又怎會迷惑于流通分呢？即使是一句一偈的言語也值得深信。三德（法身德、般若德、解脫德）三軌（真性軌、觀照軌、資成軌）的教說，清晰地展現在眼前。如果領悟了這個道理，即使廣演八年，也不超出當下的一念；經歷五十小劫，也如同剎那之間。由此可知，佛陀一代時教的應機施教，都根源於眾生的心性；十方諸佛的佛事，宛如親眼所見；法界眾生的根性，一覽便能通達；隨順根機所說的法，都指向如來藏的真理。總結中以眼睛為比喻，是因為小乘的慧眼只能見到空性，與他們談論，他們會認為只得到了一隻眼睛。初住菩薩乃至等覺菩薩，都還有無明存在。現在且斥責方便教的菩薩，他們沒有見到中道實相，就像在黑夜中視物一樣。
接下來解釋離合，分為四個部分：首先是正釋，其次是『離開』之後，舉出境界進行稱歎，第三是『凡夫』之後，進行斥責，第四是『為此』之後，進行總結。首先的正釋部分分為三個方面，即三種語言。隨順各自的方言，在《法華經》中仔細尋找就能看到。四約但中分為兩個部分：首先是正釋十如是（相、性、體、力、作、因、緣、果、報、本末究竟等），其次是『初位』之後，重新解釋究竟等。首先的正釋十如是，相、性、體三者與前面的佛界並非完全相同。前面闡明的是已經成就的佛果，所以用修性相對論述，具備十法；現在闡明的是果位涉及聖凡，分對十法，十法果位有差別，所以說是約位。因為相、性、體三者只是理位，定位於凡夫，力在五品位，作在六根清凈位，因緣就是初住菩薩以上修得的緣因和了因，果報就是極果菩提和涅槃。菩提是果，涅槃是報。因此，相、性、體三者且在通列十法界，每個法界的三德都存在於理性之中，所以說十法界也只是存在於理性之中。如果不是這樣，為什麼說『如果研究這十法界』等等呢？所以理性三德的文句就在這裡。然而，在各種經文中，大多是約修性相對辯論。
【English Translation】 English version: Therefore, all are concluded with the metaphor of the Great Vehicle (Mahayana).
This, in the current chapter of the Lotus Sutra, is the manifestation of the true aspect of all dharmas in the realm of Buddhahood; in that parable, it is the adorned Great Vehicle leading to the Bodhimanda (place of enlightenment); in those past lives, it is the beginning of the ultimate Buddha opening the expedient means and revealing the true wisdom; in that original gate (gate of origin), it is the wonderful Dharma that the Buddhas who have attained enlightenment for a long time have realized. If one can recognize the essence of the Lotus Sutra, how can one be confused by the circulation section? Even a single phrase or verse is worthy of deep faith. The teachings of the three virtues (Dharmakaya, Prajna, and Liberation) and the three models (True Nature, Contemplation, and Supporting) are clearly presented before our eyes. If one understands this principle, even if one extensively expounds for eight years, it does not go beyond the present moment; even if one experiences fifty small kalpas, it is like a moment. From this, it can be known that the Buddha's teachings throughout his life are rooted in the minds of sentient beings; the Buddha's activities in the ten directions are as if seen with one's own eyes; the nature of beings in the Dharma realm can be easily understood; the Dharma spoken according to the circumstances all points to the truth of the Tathagatagarbha (Buddha-nature). The analogy of the eye in the conclusion is because the wisdom eye of the Hinayana (small vehicle) can only see emptiness. When discussing with them, they think they have only obtained one eye. Even the Bodhisattvas of the first stage and even the Equal Enlightenment Bodhisattvas still have ignorance. Now, let us rebuke the Bodhisattvas of the expedient teachings, who have not seen the Middle Way, just like seeing things in the dark night.
Next, the explanation of separation and combination is divided into four parts: first, the direct explanation; second, after 'leaving,' praising by citing the realm; third, after 'ordinary people,' rebuking; and fourth, after 'for this,' concluding. The first part of the direct explanation is divided into three aspects, which are the three languages. Following their respective dialects, one can find them by carefully searching in the Lotus Sutra. The four aspects of the provisional Middle Way are divided into two parts: first, the direct explanation of the Ten Suchnesses (appearance, nature, entity, power, function, cause, condition, effect, retribution, and ultimate equality); second, after 'the initial stage,' re-explaining the ultimate equality, etc. In the first direct explanation of the Ten Suchnesses, the three of appearance, nature, and entity are not completely the same as the previous Buddha realm. The previous explanation clarifies the already attained Buddhahood, so it uses the relative discussion of cultivation and nature, possessing the ten dharmas; the current explanation clarifies that the stage involves both the holy and the ordinary, dividing and matching the ten dharmas, and the ten dharmas have different stages, so it is said to be about the stage. Because the three of appearance, nature, and entity are only the principle stage, located in ordinary people, the power is in the five stages, the function is in the six roots purification stage, the cause and condition are the conditioned cause and understanding cause cultivated above the first stage Bodhisattva, and the effect and retribution are the ultimate Buddhahood and Nirvana. Bodhi is the effect, and Nirvana is the retribution. Therefore, the three of appearance, nature, and entity are temporarily listed in the Ten Dharma Realms, and the three virtues of each Dharma Realm exist in the principle, so it is said that the Ten Dharma Realms only exist in the principle. If it is not like this, why does it say 'If you study these Ten Dharma Realms,' etc.? Therefore, the sentences of the three virtues of principle are here. However, in various sutras, most of them are about the relative debate of cultivation and nature.
者，為成教相故也。讀者悉之。今見此文應貫諸說。「若研」至「如是果報」者，初之三法既俱在性在因合名為正，故力已下屬修屬果，所以觀行位去研此性境，有除粗惑之力，及有似行之作。若入分真對彼性三合名為正，乃以具助名為因緣，至究竟位，菩提名果、涅槃名報。雖分對始末，乃是一佛法界因果之位，故不同古人以權實擗判。「初三」等者，初謂相等因中三法，后即報中果地三法，故知三德即是三諦，故云「初后」至「究竟等」。「初位」下重釋究竟，為二：謂釋、結。釋中三：先重釋三德本末不二，結成絕嘆之境；次重釋究竟等成於不二；三釋不思議。初釋三德者，「惡」即三惡，「善」即三善，「賢」謂小賢，「聖」謂小聖，「小」謂小中賢聖，「大」謂大中諸位。重釋究竟等者，又三：初約惑中先立境，次「若迷」下約于迷悟對辯三諦，三「又權實」下約人約教。所以四釋者，明理攝遍約十界釋，明自證極約佛界釋，明佛化用約離合釋，明三德遍約諸位釋。若望止觀互用寬狹，今具四釋則此寬彼狹，此但正報不語三千則此狹彼寬，名目雖然理必齊等，因必具果、正必有依。然本《論》中釋此十如，理窮教極，今述論旨使與一家義意冥會，《論》云「成就不可說盡也」。「實相」者，謂如來藏法身之
【現代漢語翻譯】 現代漢語譯本 這是爲了成就教相的緣故。讀者都應該瞭解。現在看到這段文字，應該將其與各種說法貫通起來。『如果研究』到『這樣的果報』，最初的三法既然都在自性中，在因地合起來稱為『正』，所以從『力』以下就屬於修證，屬於果報，所以在觀行位去研究這個性境，有去除粗重惑業的力量，以及有相似修行的作用。如果進入分證位，相對於那個性中的三法，合起來稱為『正』，於是以具足助道法作為因緣，到了究竟位，菩提就稱為果，涅槃就稱為報。雖然分對始末，乃是一個佛法界的因果之位，所以不同於古人以權實來判別。「初三」等，『初』是指因地中的相等三法，『后』是指報中的果地三法，所以知道三德就是三諦，所以說『初后』到『究竟等』。「初位」下，再次解釋究竟，分為二：解釋和總結。解釋中分為三：首先再次解釋三德的本末不二，總結成絕妙讚歎的境界；其次再次解釋究竟等成就於不二；三是解釋不可思議。首先解釋三德，『惡』就是三惡道，『善』就是三善道，『賢』是指小賢，『聖』是指小聖，『小』是指小乘中的賢聖，『大』是指大乘中的各個位次。再次解釋究竟等，又分為三：首先從惑業中先確立境界，其次『如果迷惑』，就從迷惑和覺悟來對比辨析三諦，第三『又權實』，就從人和教法來辨析。所以分為四種解釋，是說明理體攝盡，從十法界來解釋；說明自證到了極點，從佛界來解釋；說明佛的化用，從離合來解釋；說明三德周遍，從各個位次來解釋。如果與止觀互相比較寬狹，現在具備四種解釋，那麼這裡就寬，那裡就狹；這裡只說正報，不說三千世界，那麼這裡就狹，那裡就寬，名目雖然不同，但道理必定齊等，因中必定具備果，正報必定有依報。然而本《論》中解釋這十如是，窮盡了理體，達到了教法的極點，現在敘述《論》的宗旨，使之與一家之義理暗合，《論》中說『成就不可說盡』。「實相」，是指如來藏法身的...
【English Translation】 English version This is for the sake of accomplishing the teaching aspect. Readers should all understand this. Now, seeing this text, one should connect it with various explanations. 'If one studies' to 'such retribution', since the initial three dharmas are all in inherent nature, combined in the causal ground are called 'correct'. Therefore, from 'power' downwards, it belongs to cultivation and realization, belongs to fruition, so in the stage of contemplation and practice, one studies this realm of inherent nature, having the power to remove coarse delusions and karma, and having the function of similar practice. If one enters the stage of partial realization, relative to those three dharmas in inherent nature, combined are called 'correct', then with complete auxiliary practices as conditions, arriving at the ultimate stage, Bodhi is called the fruit, Nirvana is called the reward. Although divided relative to beginning and end, it is a causal and resultant position of a Buddha's Dharma realm, so it is different from the ancients who distinguished by expedient and real. 'Initial three' etc., 'initial' refers to the three dharmas of equality in the causal ground, 'later' refers to the three dharmas of fruition in the resultant ground, so knowing that the three virtues are the three truths, so it says 'initial and later' to 'ultimate etc.'. Below 'Initial position', explains ultimate again, divided into two: explanation and conclusion. In the explanation, divided into three: first, explains again the non-duality of the root and branch of the three virtues, concluding into a realm of wonderful praise; second, explains again that ultimate etc. is accomplished in non-duality; third, explains the inconceivable. First explaining the three virtues, 'evil' is the three evil paths, 'good' is the three good paths, 'virtuous' refers to small virtuous, 'sage' refers to small sage, 'small' refers to virtuous and sages in the small vehicle, 'great' refers to the various positions in the great vehicle. Explaining ultimate etc. again, divided into three again: first, from delusions and karma, first establish the realm, second, 'if confused', then from confusion and enlightenment, compare and analyze the three truths, third, 'also expedient and real', then from people and teachings, analyze. So divided into four explanations, is to explain that the principle encompasses everything, explaining from the ten dharma realms; explaining that self-realization reaches the extreme, explaining from the Buddha realm; explaining the Buddha's transformation, explaining from separation and combination; explaining that the three virtues are pervasive, explaining from the various positions. If comparing the breadth and narrowness of cessation and contemplation mutually, now possessing four explanations, then here it is broad, there it is narrow; here it only speaks of the main retribution, not speaking of the three thousand worlds, then here it is narrow, there it is broad, the names are different, but the principles must be equal, in the cause there must be the fruit, the main retribution must have the dependent retribution. However, in this 《Treatise》, explaining these ten suchnesses, exhausting the principle, reaching the extreme of the teachings, now narrating the purpose of the 《Treatise》, making it secretly accord with the meaning of one's own school, the 《Treatise》 says 'accomplishment cannot be completely spoken'. 'Reality', refers to the Dharmakaya of the Tathagatagarbha...
體不變故，佛智具足知此實體。《經》云「如是相」等者，《論》云：「何等法？云何法？何似法？何相法？何體法？何等法者，謂三乘法。云何法者，起種種事說。何似法者，依三門得清凈故。何相法者，三種之義一相法故。何體法者，唯一佛乘無異故也。今謂初句先明十如通三乘法。次句者，所謂三乘，教差別故。次句者，即三乘人，依教契實。次句者，開三乘相，無他相故。次句者，開三乘體，唯一實故。」《論》又云：「何等法者，有為無為法。云何法者，因緣非因緣法。何似法者，常無常法。何相法者，生等三相，即不生等三相法故。何體法者，謂五陰非五陰。」今謂此番離開三乘，展轉別釋歸實相體。初句者，以聲聞無為對六道法是有為故。次句者，以支佛對余非因緣故。次句者，以菩薩法對餘八界悉無常故。次句者，總以三乘對餘六界皆三相故。次句者，十界五陰皆實體故。《論》又云：「何似法者，無常有為因緣法。何相法者，謂可見相等法故也。何體法者，謂五陰法能取可取，是苦集體。又五陰者，是道諦體。」今謂此一番釋以上二句，總合在於第三句中，仍撮第三入第四中，謂三乘法皆可見故。又撮第四入第五中，成初苦集，復指苦集全是定慧。故云「又五陰者，是道諦體」，故知六道三乘望實
【現代漢語翻譯】 現代漢語譯本 體不變故，佛智具足知此實體。《經》云『如是相』等者，《論》云：『何等法？云何法？何似法？何相法？何體法？何等法者，謂三乘法（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）。云何法者，起種種事說。何似法者，依三門（空門、無相門、無作門）得清凈故。何相法者，三種之義一相法故。何體法者，唯一佛乘（Ekāyana）無異故也。今謂初句先明十如通三乘法。次句者，所謂三乘，教差別故。次句者，即三乘人，依教契實。次句者，開三乘相，無他相故。次句者，開三乘體，唯一實故。』《論》又云：『何等法者，有為（Saṃskṛta）無為（Asaṃskṛta）法。云何法者，因緣（Hetupratyaya）非因緣法。何似法者，常（Nitya）無常（Anitya）法。何相法者，生（Jāti）等三相，即不生等三相法故。何體法者，謂五陰（Pañcaskandha）非五陰。』今謂此番離開三乘，展轉別釋歸實相體。初句者，以聲聞（Śrāvaka）無為對六道法是有為故。次句者，以支佛（Pratyekabuddha）對余非因緣故。次句者，以菩薩（Bodhisattva）法對餘八界悉無常故。次句者，總以三乘對餘六界皆三相故。次句者，十界五陰皆實體故。《論》又云：『何似法者，無常有為因緣法。何相法者，謂可見相等法故也。何體法者，謂五陰法能取可取，是苦集諦（Duḥkha-samudaya）體。又五陰者，是道諦（Mārga）體。』今謂此一番釋以上二句，總合在於第三句中，仍撮第三入第四中，謂三乘法皆可見故。又撮第四入第五中，成初苦集，復指苦集全是定慧。故云『又五陰者，是道諦體』，故知六道三乘望實
【English Translation】 English version Because the substance is unchanging, the Buddha's wisdom fully knows this entity. The Sūtra says 'Such is the appearance,' etc. The Treatise says: 'What is this Dharma? How is this Dharma? What is like this Dharma? What is the characteristic of this Dharma? What is the substance of this Dharma? What is this Dharma refers to the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna). How is this Dharma refers to the arising and speaking of various matters. What is like this Dharma refers to attaining purity through the Three Doors (emptiness, signlessness, and non-action). What is the characteristic of this Dharma refers to the characteristic of the unity of the three meanings. What is the substance of this Dharma refers to the One Buddha Vehicle (Ekāyana) without difference. Now, the first sentence clarifies that the Ten Suchnesses are common to the Three Vehicles. The second sentence refers to the Three Vehicles, due to the difference in teachings. The third sentence refers to the people of the Three Vehicles, who accord with reality based on the teachings. The fourth sentence reveals the characteristics of the Three Vehicles, without other characteristics. The fifth sentence reveals the substance of the Three Vehicles, which is the one reality.' The Treatise also says: 'What is this Dharma refers to conditioned (Saṃskṛta) and unconditioned (Asaṃskṛta) dharmas. How is this Dharma refers to causal (Hetupratyaya) and non-causal dharmas. What is like this Dharma refers to permanent (Nitya) and impermanent (Anitya) dharmas. What is the characteristic of this Dharma refers to the three characteristics of arising (Jāti), etc., which are the three characteristics of non-arising, etc. What is the substance of this Dharma refers to the Five Skandhas (Pañcaskandha) and non-Five Skandhas.' Now, this explanation departs from the Three Vehicles, interpreting them separately to return to the substance of true reality. The first sentence refers to the unconditioned nature of the Śrāvakas (Śrāvaka) in contrast to the conditioned nature of the Six Realms. The second sentence refers to the Pratyekabuddhas (Pratyekabuddha) in contrast to the non-causal nature of the others. The third sentence refers to the Bodhisattva (Bodhisattva) Dharma in contrast to the impermanent nature of the other eight realms. The fourth sentence generally refers to the Three Vehicles in contrast to the three characteristics of the other six realms. The fifth sentence refers to the substantial nature of the Ten Realms and Five Skandhas. The Treatise also says: 'What is like this Dharma refers to impermanent, conditioned, and causal dharmas. What is the characteristic of this Dharma refers to the Dharma of visible appearances, etc. What is the substance of this Dharma refers to the Five Skandhas, which are the taker and the taken, and are the substance of suffering and accumulation (Duḥkha-samudaya). Furthermore, the Five Skandhas are the substance of the Path (Mārga).' Now, this explanation combines the above two sentences into the third sentence, and then integrates the third into the fourth, stating that the Three Vehicles are all visible. Furthermore, integrating the fourth into the fifth, it forms the initial suffering and accumulation, and then points out that suffering and accumulation are entirely meditation and wisdom. Therefore, it is said 'Furthermore, the Five Skandhas are the substance of the Path,' thus knowing that the Six Realms and Three Vehicles, in relation to reality
猶是苦集。《論》又云：「復有依說，何等法者，謂名、字、句身故。云何法者，依如來說法故。何似法者，能教可化眾生故。何相法者，依音聲取彼法故。何體法者，假名體法相故。」今謂此一番釋，還依五句欲以教法通說前故。初句者，具詮十界權實法故。次句者，所依皆實無餘教故。次句者，明權實根緣受不同故。次句者，明諸根緣會大化故。次句者，明能化所化、能詮所詮皆假施設，以望所詮唯證實故。信知《論》文不可輒判，故用今意方應妙旨，況論四釋即是今家四釋故也。初釋既以三乘體相皆一體相，即佛界釋也。次釋既以三乘對六道釋，即十界釋也。次釋既約苦集對道，此外無餘，即約位釋。次釋即約能詮教釋，由教權實故有施會，即離合釋。故知一家大義並與《論》旨冥符，是則現文一十八句，乃成一十八重釋十如也。論文豐富而人莫知，今從總論故且四重釋耳。
三「若就」下釋不思議者，前境雖已成不思議，其名仍通，故今更對思議辯之，令識前四釋真不思議。先略出體相，次引事類況，三舉理況結。初文先略出，次「諸經」下指廣。初文先法，次譬。初文先釋名也。出心數法故不可思，過言語道故不可議。次「不能行」等出體也。體非因果及非能趣。「行」者因也。「到」者果也。此體
不當因之與果，若其屬能則不關體。次舉譬譬，中三，謂法、喻、合。初法者，觀色是常故不敗壞，常必具四，四隻是心，不異亦爾。譬類中二重，初以明暗喻不思議與惑同體，故指月光全明是暗。次「又日出時」下譬轉暗為明，云「常在」者，只是暗無暗性舉暗是明，迷悟亦爾理性無殊。因位之明與無明雜，體不可別，故云「共合」，入分真位破一分暗，所破之暗體變為明，豈有所破移在異方？無所趣故故云「常在」。豈智明發仍存先暗，云常在耶？雖云常在終須破盡，究竟永凈方名常在。「生死與道合」下合也。次指廣如文。就事況者，四不思議中闕釋佛者，世易信故、教多說故，故以佛在四中之一，三類尚爾，何況佛耶？云「如阿含」者，如《增一》十八云：「舍利弗說界生不知如來壽命。佛言：有四不思議，非小乘所知。云何為四？」如文。因釋世界不可思議，引經為證。言「阿含云一士夫」者，《雜含》亦云：「佛在舍衛，有多比丘在食堂上思惟世間。佛知其念，詣食堂上告諸比丘：汝等思惟世間，非義、非饒益、不順涅槃。汝當思惟作四聖諦，此是有義、有饒益、正向涅槃。如過去世時有一士夫，在王舍城俱絺池側不正思惟，見無數四兵入藕絲孔中。見已作是念：狂耶失性耶？世間無是，狂而今見之。時
【現代漢語翻譯】 現代漢語譯本： 不應當將原因和結果混為一談，如果原因屬於能力範疇，則與本體無關。接下來是舉例說明，共有三部分，即法、喻、合。首先是『法』，觀察色是常住的，所以不會敗壞，常住必定具備四種特性，這四種特性就是心，沒有差異也是如此。譬如的部分有兩重，首先用明暗來比喻不可思議與迷惑是同體，所以指向月亮的光完全明亮就是黑暗。其次，『又日出時』以下比喻轉暗為明，說『常在』，只是說暗沒有暗的自性，舉暗就是明，迷惑和覺悟也是如此，理性沒有差別。因位的光明與無明混雜，本體無法區分，所以說『共合』，進入分真位時破除一分黑暗，所破除的黑暗本體轉變為光明，難道有所破除的東西轉移到其他地方了嗎？因為沒有去處，所以說『常在』。難道智慧光明發出后仍然存在先前的黑暗，說常在嗎？雖然說常在，最終必須全部破除，究竟永遠清凈才稱為常在。『生死與道合』以下是合。接下來指明詳細內容如經文所述。就事況來說，四種不可思議中缺少解釋佛，是因為世人容易相信，教義中多有說明，所以將佛作為四種不可思議中的一種，其他三種尚且如此，何況是佛呢？說『如阿含』，如《增一阿含經》第十八卷說：『舍利弗說界生不知如來壽命。佛言：有四不思議，非小乘所知。云何為四？』如經文所述。因為解釋世界不可思議，所以引用經文作為證明。說『阿含云一士夫』，《雜阿含經》也說：『佛在舍衛城，有多比丘在食堂上思惟世間。佛知其念，詣食堂上告諸比丘：汝等思惟世間，非義、非饒益、不順涅槃。汝當思惟作四聖諦，此是有義、有饒益、正向涅槃。如過去世時有一士夫，在王舍城俱絺池側不正思惟，見無數四兵入藕絲孔中。見已作是念：狂耶失性耶？世間無是，狂而今見之。時』
【English Translation】 English version: One should not confuse cause and effect; if the cause pertains to ability, it is unrelated to the substance. Next, examples are given, consisting of three parts: Dharma (法), analogy (喻), and synthesis (合). First, regarding 'Dharma,' observing that form (色) is permanent and therefore indestructible, permanence must possess four characteristics, and these four characteristics are simply the mind (心), and 'no difference' is also the same. The analogy part has two layers. First, using light and darkness to illustrate that the inconceivable (不思議) and delusion (惑) are of the same substance, so pointing to the full brightness of moonlight is darkness. Second, 'Moreover, when the sun rises' below, it is an analogy for transforming darkness into light, saying 'always present' (常在) simply means that darkness has no self-nature of darkness; raising darkness is light, and delusion and enlightenment are also like this, the principle being no different. The luminosity and ignorance in the causal position are mixed, and the substance cannot be distinguished, so it is said 'combined together' (共合). When entering the stage of partial realization (分真位), one breaks through a portion of darkness, and the substance of the broken darkness transforms into light. Could it be that what is broken is transferred to another place? Because there is nowhere to go, it is said 'always present.' Does the previous darkness still exist when the light of wisdom arises, saying it is always present? Although it is said to be always present, it must eventually be completely broken through, and only when it is ultimately and eternally pure is it called always present. 'Birth and death combine with the path' below is the synthesis (合). Next, it indicates that the detailed content is as described in the scriptures. Regarding the situation, among the four inconceivables, the explanation of the Buddha is missing because people easily believe it, and there are many explanations in the teachings, so the Buddha is taken as one of the four inconceivables; if the other three are like this, how much more so is the Buddha? Saying 'as in the Agamas' (如阿含), such as in the Ekottara Agama Sutra (《增一阿含經》) Volume 18: 'Sariputra (舍利弗) said that he did not know the lifespan of the Tathagata (如來) regarding the realm of birth. The Buddha said: There are four inconceivables, which are not known by the Hinayana (小乘). What are the four?' As described in the scriptures. Because the inconceivability of the world is explained, the scriptures are cited as proof. Saying 'the Agamas say a man' (阿含云一士夫), the Samyutta Agama Sutra (《雜阿含經》) also says: 'The Buddha was in Sravasti (舍衛城), and many monks were contemplating the world in the dining hall. The Buddha knew their thoughts and went to the dining hall and told the monks: You are contemplating the world, which is meaningless, unbeneficial, and does not lead to Nirvana (涅槃). You should contemplate the Four Noble Truths (四聖諦), which are meaningful, beneficial, and lead directly to Nirvana. As in the past, there was a man in Rajagrha (王舍城) beside the Kutikara Pond (俱絺池) who was contemplating incorrectly and saw countless four-fold armies entering the lotus root silk holes. After seeing this, he thought: Am I crazy or have I lost my mind? There is no such thing in the world, but I am seeing it now because I am crazy. At that time.'
去城不遠有大會，士夫往問如是之事，大會皆謂是士夫狂，失性故爾。彼見佛問。佛言：非狂是實，彼池不遠有天與阿修羅共戰，修羅兵敗入中藏耳。是故比丘莫思惟世間，非汝所及。」釋龍中兼明有天亦能出雨，即龍類也。「五道」下郤釋眾生。《論》云：「五道各有自爾力故」，《婆沙．雜揵度》中雲：「若因祭祀，唯鬼神得。」
問：
為勝為劣？
答：
非勝非劣。若勝天人應得，若劣地獄應得，以其道有自爾力故。準斯誠教，可證世人設六道者不可盡得，此是梁武見江東人多好淫祀，故以相似佛法權宜替之。
《論》云：「如人不能離地四指于須臾間為能飛空高下自在。」前寄雨一事者，明余道不能。如善住龍王以比智力，知帝釋欲與修羅戰，脊骨便鳴。若帝釋欲入園時，脊上自然有香像現；此畜生道中不思議攝，如鬼能變食等。又云：「諸土各有自爾力」，如《釋簽》。
言「此有三異」者，以此頌二智文望前初章嘆諸佛二智文具三異，初句頌實智中但有二異，下三句嘆權智中又有一異。初異應云雙只。次異中雲「開合」者，上長行中人法俱開，故諸佛中並二智各明嘆釋結故云「開」，今但云世雄故云「合」。人必兼法故云「人總」也。言「法別」者，被物時異故
【現代漢語翻譯】 現代漢語譯本 離城不遠的地方有個集會，一位士人前往詢問上述的事情，集會上的人都說這位士人瘋了，失去了本性所以這樣。他去見佛陀請教。佛陀說：『不是瘋了，這是真的，那個池塘不遠的地方有天神與阿修羅（Asura，一種神道生物，常與天神作戰）交戰，阿修羅戰敗逃入池塘中藏匿罷了。』所以比丘（Bhiksu，佛教僧侶）不要思索世間的事情，那不是你們所能理解的。」釋龍中還說明有天也能降雨，也就是龍類。「五道」下面解釋眾生。《論》中說：「五道各有其自身的力量」，《婆沙．雜揵度》中說：「如果因為祭祀，只有鬼神才能得到。」
問：
（鬼神）是勝還是劣？
答：
非勝非劣。如果勝，天人應該得到，如果劣，地獄應該得到，因為它們各自的道有其自身的力量。依照這些誠實的教誨，可以證明世人設立六道（Six realms of existence，佛教輪迴的六個領域）是不能完全得到的，這是梁武帝（Emperor Wu of Liang，中國南北朝時期梁朝的開國皇帝）看到江東人大多喜歡淫祀，所以用相似的佛法權且代替它。
《論》中說：「如同人不能離開地面四指的距離在很短的時間內就能自由自在地飛翔于空中。」前面寄雨一事，說明其他道做不到。如同善住龍王（Nagaraja，龍王）用比智力，知道帝釋天（Indra，佛教中的天神之王）與阿修羅交戰，脊骨便會鳴叫。如果帝釋天進入花園時，脊上自然會有香象出現；這些畜生道（Animal realm，六道之一）中的不可思議之事，如同鬼能變化食物等。又說：「各個土地有其自身的力量」，如同《釋簽》所說。
說「這有三異」是指，用這首偈頌的二智文與前面初章讚歎諸佛二智文相比，具有三種不同，第一句讚頌實智中只有兩種不同，下面三句讚歎權智中又有一種不同。第一種不同應該說是雙只。第二種不同中說「開合」是指，上面長行中人法都展開，所以諸佛中並二智各自明白地讚歎解釋總結，所以說是「開」，現在只說世雄所以說是「合」。人必定兼顧法所以說是「人總」。說「法別」是指，被教化對像不同。
【English Translation】 English version Not far from the city, there was a gathering. A scholar went to inquire about the aforementioned matter. Everyone at the gathering said that the scholar was mad and had lost his mind. He went to see the Buddha and asked. The Buddha said, 'It is not madness, it is the truth. Not far from that pond, there is a battle between Devas (Deva, a type of deity or celestial being) and Asuras (Asura, a type of demigod or titan often in conflict with the Devas), and the Asuras were defeated and hid in the pond.' Therefore, Bhiksus (Bhiksu, a Buddhist monk) should not contemplate worldly matters, for they are beyond your comprehension.' Master Shi Long also clarified that Devas can also bring rain, which are the dragon kind. The 'Five Realms' below explain sentient beings. The Treatise says, 'Each of the Five Realms has its own inherent power.' The Vibhasa. Miscellaneous Section says, 'If it is due to sacrifice, only ghosts and spirits can receive it.'
Question:
Are they superior or inferior?
Answer:
Neither superior nor inferior. If they were superior, the Devas should receive it; if they were inferior, the hell beings should receive it, because each of their realms has its own inherent power. According to these sincere teachings, it can be proven that the six realms (Six realms of existence, the six realms of reincarnation in Buddhism) established by people cannot be fully attained. This is because Emperor Wu of Liang (Emperor Wu of Liang, the founding emperor of the Liang dynasty during the Northern and Southern Dynasties of China) saw that the people of Jiangdong mostly favored lewd sacrifices, so he temporarily replaced them with similar Buddhist teachings.
The Treatise says, 'It is like a person who cannot leave the ground by four fingers' distance and yet can fly freely in the sky for a short time.' The previous matter of sending rain illustrates that other realms cannot do it. It is like the Nagaraja (Nagaraja, Dragon King) using comparative wisdom to know that Indra (Indra, the king of the gods in Buddhism) is fighting with the Asuras, and his spine will sound. If Indra enters the garden, a fragrant elephant will naturally appear on his back; these are inconceivable things in the animal realm (Animal realm, one of the six realms), such as ghosts being able to transform food. It also says, 'Each land has its own inherent power,' as stated in the Shi Qian.
The statement 'there are three differences here' means that when comparing the text on the two wisdoms in this verse with the text praising the two wisdoms of the Buddhas in the initial chapter, there are three differences. The first line praising the real wisdom has only two differences, and the following three lines praising the expedient wisdom have another difference. The first difference should be called double only. The second difference, saying 'opening and closing,' means that in the long passage above, both people and Dharma are unfolded, so the Buddhas and the two wisdoms are each clearly praised, explained, and concluded, so it is called 'opening.' Now, it only says World Hero, so it is called 'closing.' People must encompass the Dharma, so it is called 'people in general.' Saying 'Dharma is different' means that the objects being taught are different.
有權實，此別仍合無嘆等三，故第三異。云「二乘」及「一切眾生」者，同是不知之人尚未足異，應云上人法並舉，故云其智慧門法也。「一切聲聞」等，人也。今但出人，又是有無異也，亦是雙只異也。又上文不分四佛但云「諸佛」，故今前行但云「世雄」即當諸佛，後行但云「佛力」不云「吾今」，以前文中釋迦權智具有力無畏等，知是頌釋迦也。又前文有「諸佛」字，則可分為四佛，今但云「世雄」似非諸佛，然以義分，以「世雄」句有「世」字故可屬三世，世必有方故知是頌諸佛，後行直云「佛」灼然可屬釋迦。言「佛力無畏是權智」者，前長行中指于因權，此中既云功德，功德之言亦多在因。「余法」等者，前力無畏但是自行從因之權，是故余法為化他權，此之化他非指權法名為化他，但對自因名化他耳。
「但舉初后」者，仍先舉后二卻舉初二，故先云「大果報」，次云「性相義」也。「義字」等者，「義」謂義理，只一究竟之言，有空假中義理故也。「大與種種」等者，具如《玄》文破光宅中，彼云「大故知是實，種種故知是實」，今文意云，權實互有，豈果報唯大、性相唯種種耶？又釋妙中大妙相望以為六句。「六度」至「發心」者，斷即成佛故也。「如意珠」具如《止觀》及記。「無漏不思
【現代漢語翻譯】 現代漢語譯本：有權實之分，此處的區別仍然包含『無嘆』等三種情況，所以第三種情況是不同的。說『二乘』（聲聞乘和緣覺乘，小乘佛教的兩種修行方式）及『一切眾生』，同樣是不知之人，還不足以構成差異，應該說將上人的法一起提出，所以說是他們的智慧之門法。『一切聲聞』等，指的是人。現在只說人，又是有無的差異，也是雙只的差異。而且上文不區分四佛（通常指過去、現在、未來三世諸佛，加上本地法身佛），只說『諸佛』，所以現在前行只說『世雄』（對佛的尊稱，指世間英雄）就代表諸佛，後行只說『佛力』，不說『吾今』，因為前文中釋迦（釋迦牟尼佛）的權智具有力無畏等，知道這是在讚頌釋迦。而且前文有『諸佛』字樣，則可以分為四佛，現在只說『世雄』，似乎不是諸佛，然而從意義上區分，因為『世雄』句有『世』字，所以可以屬於三世，有世必有方，所以知道這是在讚頌諸佛，後行直接說『佛』，明確可以屬於釋迦。說『佛力無畏是權智』，前部長行文中指的是因地的權巧方便，這裡既然說是功德，功德之說也多在因地。『余法』等，前述的力無畏只是從自身修行從因地出發的權巧，所以其餘的法是化他（教化他人）的權巧，這裡的化他並非指權法名為化他，只是相對於自身的因地而言稱之為化他。 『只舉初后』，仍然是先舉后二，再舉初二，所以先說『大果報』，其次說『性相義』。『義字』等，『義』指的是義理，只用一個『究竟』之詞，就包含了空、假、中（佛教中觀宗的核心思想）的義理。『大與種種』等，詳細情況如《玄》（《法華玄義》）文破光宅（隋代僧人，精研佛學）中所說，那裡說『大所以知道是實，種種所以知道是實』，現在文中的意思是說，權實互相包含，難道果報只有大，性相只有種種嗎？又解釋妙中，大妙相互對應，可以構成六句。『六度』（佈施、持戒、忍辱、精進、禪定、智慧，菩薩修行的六種方法）到『發心』，斷除煩惱就能成佛。『如意珠』（能涌現出各種所需物品的寶珠）詳細情況如《止觀》（《摩訶止觀》）及記（註解）。『無漏不思』
【English Translation】 English version: There is a distinction between expedient means (upaya) and reality (paramartha). This difference still includes the three aspects of 'no sighing,' etc., so the third aspect is different. Saying 'Two Vehicles' (Sravaka Vehicle and Pratyekabuddha Vehicle, two Hinayana Buddhist paths) and 'all sentient beings' are the same as those who do not know, which is not enough to constitute a difference. It should be said that the Dharma of the superiors is mentioned together, so it is said to be the Dharma of their wisdom gate. 'All Sravakas' (those who listen to the Buddha's teachings) and others refer to people. Now, only mentioning people is also a difference of existence and non-existence, and it is also a difference of pairs. Moreover, the previous text does not distinguish the Four Buddhas (usually referring to the Buddhas of the past, present, and future, plus the Dharmakaya Buddha), but only says 'all Buddhas.' Therefore, now the preceding line only says 'World Hero' (a respectful term for the Buddha, referring to the hero of the world), which represents all Buddhas. The following line only says 'Buddha's power,' and does not say 'I now,' because in the previous text, Sakyamuni's (Sakyamuni Buddha) expedient wisdom has power, fearlessness, etc., knowing that this is praising Sakyamuni. Moreover, the previous text has the words 'all Buddhas,' so it can be divided into the Four Buddhas. Now, only saying 'World Hero' seems not to be all Buddhas, but distinguishing it in terms of meaning, because the phrase 'World Hero' has the word 'world,' so it can belong to the three worlds. Where there is a world, there must be a direction, so we know that this is praising all Buddhas. The following line directly says 'Buddha,' which clearly can belong to Sakyamuni. Saying 'Buddha's power and fearlessness are expedient wisdom' refers to the expedient means of the causal stage in the previous long passage. Since it is said here to be merit, the saying of merit is also mostly in the causal stage. 'Other Dharmas' and others, the aforementioned power and fearlessness are only expedient means from one's own practice from the causal stage, so the remaining Dharmas are expedient means for transforming others (teaching others). This transformation of others does not refer to the expedient Dharma being called transformation of others, but is only called transformation of others relative to one's own causal stage. 'Only mentioning the beginning and the end' is still first mentioning the latter two and then mentioning the former two, so first saying 'great karmic reward' and then saying 'nature and characteristics meaning.' 'Meaning word' and others, 'meaning' refers to the meaning of principle, only using the word 'ultimate' contains the meaning of emptiness, provisionality, and the middle way (the core thought of the Madhyamaka school of Buddhism). 'Great and various' and others, the details are as described in the text of 'Profound Meaning of the Lotus Sutra' refuting Guangzhai (a monk of the Sui Dynasty, who studied Buddhism extensively), where it says 'Great, so we know it is reality, various, so we know it is reality.' The meaning of the text now is that expedient means and reality are mutually inclusive. Is it that karmic reward is only great and nature and characteristics are only various? Also, explaining the wonderfulness, great and wonderful correspond to each other, which can form six sentences. 'Six Perfections' (generosity, morality, patience, diligence, meditation, wisdom, the six methods of practice for Bodhisattvas) to 'generating the aspiration for enlightenment,' cutting off afflictions can become a Buddha. 'Wish-fulfilling jewel' (a jewel that can produce all desired items) details are as described in 'Samatha-Vipassana' (Mahayana Samatha-Vipassana) and notes (annotations). 'Non-leaking non-thinking'
議」者，當知此不思議之無漏，故無漏名同應思義別。云「生出四種解釋，已如上」者，指上四番釋十如也。此下偈文，對者是也。「逮得涅槃」指六度者，以望二乘此生即得，故云「逮得」。「逮」者及也。又今欲廢，小菩薩為旁，故旁云「及」也、「當入滅」耳。若不爾者，今準他人上之三句，正明二乘脫縛即是已得涅槃，云何更云「逮得涅槃」？由聞三偽一真，是諸聲聞但聞三乘皆是方便，方便即偽。又聞「要當說真實」，所以疑其實未曾聞說唯一實。「偏舉二乘」者，世人若問：若三俱會，何故此中敘疑但二？亦應反問：若菩薩無疑，何故下文云「菩薩疑除」？若云疑通三人、會唯有二，菩薩何過而不會之？《經》云「疑除」，作不會釋，此乃破經，何名釋經？「一解脫」者，昔教三人同一解脫，方等、般若中雖聞勝脫，今從初說。有云：已得三德中之一脫。此不然也。釋「三請」者，瑤師、龍師非無眉目故不全破，但不及今師以望三週抑令三請，此則釋文所表俱有深致，凡一家破義皆恐累後學，于經有過強復破之，不同世人任其胸臆。又偈后三行半云「動執生疑」，至爾時眾中下但云「騰疑致請」者，
問：
準品初開章云「初略開三顯一，次爾時已下動執生疑」，及到此中何故乃以略開三文
【現代漢語翻譯】 現代漢語譯本： 關於『議』（yi，思考、討論）這個字，應當知道這是不可思議的無漏智慧，因此『無漏』這個名稱雖然相同，但意義應該有所區別。說『生出四種解釋，已如上』，指的是前面四次解釋十如是相。下面的偈文，是針對前面所說的疑問。『逮得涅槃』指的是六度（bāramitā，佈施、持戒、忍辱、精進、禪定、智慧），因為對於聲聞乘和緣覺乘的修行者來說，此生就能證得涅槃，所以說『逮得』。『逮』是及的意思。而且現在想要廢除小乘，把菩薩作為輔助，所以旁邊說『及』，是『當入滅』的意思。如果不是這樣，那麼按照其他人對前面三句的理解，明確說明聲聞乘和緣覺乘脫離束縛就是已經得到涅槃，為什麼還要說『逮得涅槃』呢？因為聽聞了三偽一真（sānwěiyīzhēn，三種方便，一種真實），這些聲聞乘的修行者只聽說三乘都是方便，方便就是虛偽的。又聽說『一定要說真實』，所以懷疑實際上未曾聽聞過唯一真實。『偏舉二乘』，世人如果問：如果三乘都集會，為什麼這裡敘述疑問只有聲聞乘和緣覺乘？也應該反問：如果菩薩沒有疑問，為什麼下面的經文說『菩薩疑除』？如果說疑問通於三乘，集會只有二乘，菩薩有什麼過錯而不參與集會呢？《經》中說『疑除』，卻解釋為不參與集會，這是破壞經文，怎麼能叫解釋經文呢？『一解脫』，過去教導三乘同一解脫，方等經、般若經中雖然聽聞過殊勝的解脫，現在從最初開始說。有人說：已經得到三德（sāndé，法身、般若、解脫）中的一種解脫。這是不對的。解釋『三請』，瑤法師、龍法師並非沒有見解，所以不完全駁斥，只是不如現在的法師，認為世尊通過三次勸請才答應說法，這則解釋經文所表達的都很有深意，凡是破斥前人的義理，都恐怕連累後來的學習者，如果經文有過錯才勉強破斥它，不同於世人隨意按照自己的想法來解釋。又偈頌后三行半說『動執生疑』，到爾時眾中下只說『騰疑致請』，
問：
按照品初開章說『初略開三顯一，次爾時已下動執生疑』，以及到這裡，為什麼用略開三文
【English Translation】 English version: Regarding the word 'yi' (議, deliberation), it should be known that this refers to the inconceivable, undefiled wisdom (無漏, wú lòu), hence the name 'undefiled' is the same, but the meaning should be different. The statement 'four kinds of explanations arise, as above' refers to the four previous explanations of the Ten Suchnesses (十如是相, shí rú shì xiàng). The following verse is directed at the aforementioned doubts. 'Attaining Nirvana' refers to the Six Perfections (bāramitā, 佈施, bù shī, giving; 持戒, chí jiè, morality; 忍辱, rěn rǔ, patience; 精進, jīng jìn, diligence; 禪定, chán dìng, meditation; 智慧, zhì huì, wisdom), because for the Śrāvakas (聲聞乘, shēng wén chéng) and Pratyekabuddhas (緣覺乘, yuán jué chéng), they can attain Nirvana in this life, hence the term 'attaining'. 'Attaining' means 'and'. Moreover, now we want to abolish the Lesser Vehicle and use the Bodhisattva as an aid, so it is said 'and', meaning 'will enter extinction'. If not, then according to others' understanding of the previous three sentences, it clearly states that the Śrāvakas and Pratyekabuddhas escaping bondage is already attaining Nirvana, so why say 'attaining Nirvana' again? Because they heard the 'three provisional and one real' (sānwěiyīzhēn, 三偽一真), these Śrāvakas only heard that the Three Vehicles are all expedient, and expedient means false. Also, they heard 'must speak the truth', so they doubt that they have never actually heard the one truth. 'Partially mentioning the Two Vehicles', if people ask: If the Three Vehicles all assemble, why does this narrative of doubt only mention the Śrāvakas and Pratyekabuddhas? It should also be asked in return: If the Bodhisattvas have no doubts, why does the following scripture say 'Bodhisattvas' doubts are removed'? If it is said that the doubts apply to the Three Vehicles, and the assembly only includes the Two Vehicles, what fault do the Bodhisattvas have that they do not participate in the assembly? The Sutra says 'doubts are removed', but it is interpreted as not participating in the assembly, this is destroying the scripture, how can it be called interpreting the scripture? 'One liberation', in the past it was taught that the Three Vehicles have the same liberation, although superior liberation has been heard in the Vaipulya Sutras and Prajna Sutras, now it is being said from the beginning. Some say: Already attained one liberation of the Three Virtues (sāndé, 三德, Dharmakāya, Prajna, and Liberation). This is not correct. Explaining 'three requests', Dharma Master Yao and Dharma Master Long are not without insight, so they are not completely refuted, but they are not as good as the current Dharma Master, who believes that the World Honored One only agreed to speak the Dharma after three requests, this explanation expresses profound meaning, all criticisms of previous people's doctrines are afraid of burdening later learners, if the scripture has faults, then reluctantly criticize it, unlike worldly people who interpret it according to their own ideas. Also, the last three and a half lines of the verse say 'stirring up attachments and generating doubts', while in the assembly at that time it only says 'raising doubts and requesting teaching',
Question:
According to the opening chapter of the chapter, 'first briefly opening the three and revealing the one, then from that time onwards stirring up attachments and generating doubts', and arriving here, why use the brief opening of the three texts
為動執生疑，爾時已下文為騰疑請者，何耶？
答：
但動執生疑之言，言兼兩向。何者？若在爾時大眾中下，意明由前略開動其舊執生其新疑，若在三偈半文，意明此之略開動彼舊執令生新疑，故複名長行之文為騰疑致請，執既被動因茲有疑，今先騰疑後方致請，是故此文兩向用之，非參錯也。若以此文為騰疑致請，則應更開章云「略開三為二，先長行並十七行半偈嘆二智，次三行半正略開顯動執生疑。」文云「執動疑生」者，由前略開動其執故執動，由前生其疑故疑生，疑既生已，今但致請，是故章首但云「騰疑致請」。
得益之者悟有淺深，所引之人獲記差別，約能引權眾辯益不同，已知顯益欲知冥利，須辯待時。
◎「爾時」下次明二止，初止意者恐懷疑故，次舍利弗騰宿根利，是故更請。次佛止之護上慢故，次舍利弗述慧益多，牒疑更請。一次正廣開三中三：先分章示相，次義四分別，三依文正釋。初文四：初引經標章，次舉品分周，三「亦名」下三週異名，四引例。「例如大品三根」者，第二十一〈方便品〉云：「須菩提白佛言：如佛所說若廣若略，諸菩薩等云何求耶？佛言：如是！如是！乃至一切種智，如是相菩薩摩訶薩學，是略攝般若波羅蜜，則知一切法廣略相。世尊！是
利根菩薩亦入耶？佛言：利根中根定心散心併入是門，是門無礙，亦如三種發心不同。」「以十義料簡」者，自古此文多有紛諍，今為評判及以自立因為十門，然此十門雖泛拾破，一家置章不無次第。初欲明所被之人，先明能益之法，故先辯三週通別同異。次辯所被權實有無，故次明第二于實行中得入之人，三週不同由惑厚薄，雖現惑厚薄須知由宿根，雖已成根根鬚在悟，既得悟已必知領解，若有領解理須與記，得記之者悟有淺深，所引之人獲記得否，能引之眾須益有無，已識顯益欲知冥利，故辯待時。初門自立，文初中雲若我遇眾生等是因緣說者，昔曾結緣即是昔因，中間相遇處處皆以佛道成熟，今日五時咸資佛道，即始終赴物也。根利未須述大通事。「若謂此文屬說法」者，雖在譬說文初，分文仍屬法說文后，既在譬說題內，故且用之，不然則取次文用之。長者驚入是因緣者，昔因今緣是感應義，長者是應、所聞是機，驚入即是赴機故也。故知應赴即是今之一化故也。答意者，許各具三根，法說自被法說中三，餘二亦爾。但說三根攝九即足。「從正略旁」者，上根中上根為正、中下是旁，亦應云具論有三且言上耳。若逗上根上三俱被，但上根為多為正，中下是略是旁，中中上下下中中上亦復如是。第二義中，光宅
【現代漢語翻譯】 現代漢語譯本 利根菩薩也能進入這個法門嗎？佛說：『利根、中根，無論是心已安定還是散亂的眾生，都能進入這個法門。這個法門沒有任何阻礙，就像三種不同的發心一樣。』 關於『以十義料簡』，自古以來對這段文字就有很多爭議。現在我來評判，並以自立的角度，將它分為十個方面。但這十個方面雖然看似隨意拾取，但一家之言的章節安排並非沒有次第。 首先要說明所教化的人，先要說明能利益眾生的方法，所以首先要辨別三週說法的共通之處和不同之處。其次要辨別所教化的對象是權法還是實法，是有還是無，所以接下來要說明第二類在實行中得以進入法門的人。三週說法的不同，是因為迷惑的深淺不同，雖然現在迷惑有深淺，但要知道這是由於宿世的根基。雖然已經有了根基，但根基必須在覺悟中才能發揮作用。既然已經覺悟，就必須知道領會理解。如果有所領會理解，就必須給予授記。得到授記者，覺悟有深淺。所引導的人能否獲得授記，能引導的大眾是否能獲得利益，已經瞭解了顯益，還想知道冥益，所以要辨別等待時機。 第一方面是自立，文章開頭說『如果我遇到眾生』等，這是因緣說法，過去結下的緣就是過去的因，中間相遇的地方處處都以佛道來成熟他們，今天五時說法都資助佛道，這就是始終應赴眾生。根器銳利的人不需要敘述大通智勝佛的事情。 『如果說這段文字屬於譬喻說法』，雖然在譬喻說法文章的開頭，但分判文章仍然屬於法說之後。既然在譬喻說法的題目之內，所以暫且用它，不然就取用後面的文字。 長者驚恐進入是因緣，過去的因加上現在的緣，這是感應的意義。長者是應，所聞是機，驚恐進入就是應赴機緣。所以知道應赴就是現在的一次教化。 回答的意思是，允許各自具備三種根器，法說自身被法說中的三種根器所攝，其餘兩種說法也是如此。但說三種根器涵蓋九種根器就足夠了。 『從正略旁』，上根中的上根是正，中根和下根是旁，也應該說具論有三種，暫且只說上根。如果契合上根，上三根都被教化，但上根是多數是正，中根和下根是略是旁，中根中的上、中、下，下根中的中、上也是如此。 在第二義中，光宅（寺名）
【English Translation】 English version Can Bodhisattvas of sharp faculties also enter this Dharma gate? The Buddha said, 'Those of sharp, medium, whether their minds are settled or scattered, can all enter this gate. This gate is without obstruction, just like the three different kinds of aspiration.' Regarding 'Examining with Ten Meanings,' there have been many disputes about this passage since ancient times. Now I will judge and, from a self-established perspective, divide it into ten aspects. Although these ten aspects seem randomly picked, the chapter arrangement of one's own school is not without order. First, to explain the people to be taught, one must first explain the methods that can benefit beings, so one must first distinguish the commonalities and differences of the three rounds of teachings (三週, sān zhōu). Second, to distinguish whether the objects of teaching are expedient or real Dharma, whether they exist or not, so next, one must explain the second type of people who can enter the Dharma gate through practice. The difference in the three rounds of teachings is due to the depth of delusion. Although the delusion appears to be deep or shallow now, one must know that this is due to the roots of past lives. Although the roots have already been formed, they must be activated in enlightenment. Since one is enlightened, one must know how to comprehend and understand. If there is comprehension and understanding, one must give a prediction (授記, shòu jì). Those who receive the prediction have different depths of enlightenment. Whether the people being guided can receive the prediction, whether the guiding assembly can receive benefits, having already understood the manifest benefits, one wants to know the hidden benefits, so one must distinguish waiting for the right time. The first aspect is self-establishment. The beginning of the text says, 'If I encounter sentient beings,' etc., this is teaching by cause and condition. The past connection is the past cause, and the places where they meet in the middle all use the Buddha's path to mature them. Today, the five periods of teaching all support the Buddha's path, which is to respond to beings from beginning to end. Those with sharp faculties do not need to narrate the events of Mahābhijñā Jñānābhibhū Buddha (大通智勝佛, Dàtōng Zhìshèng Fó). 『If it is said that this text belongs to the teaching by parable,』 although it is at the beginning of the teaching by parable, the division of the text still belongs after the teaching by Dharma. Since it is within the topic of teaching by parable, it is temporarily used. Otherwise, the following text will be used. The elder being startled and entering is a cause and condition. The past cause plus the present condition is the meaning of response. The elder is the response, what is heard is the opportunity, and being startled and entering is responding to the opportunity. Therefore, one knows that responding is the current transformation. The meaning of the answer is to allow each to possess three kinds of faculties. The teaching by Dharma itself is included in the three kinds of faculties in the teaching by Dharma, and the other two kinds of teachings are the same. But saying that three kinds of faculties cover nine kinds of faculties is enough. 『From the principal, omit the secondary,』 the upper of the upper faculties is the principal, the middle and lower are the secondary. It should also be said that there are three in general, but for now, only the upper faculties are mentioned. If it matches the upper faculties, the upper three faculties are all taught, but the upper faculties are the majority and the principal, the middle and lower are the omitted and the secondary, and the upper, middle, and lower of the middle faculties, and the middle and upper of the lower faculties are also the same. In the second meaning, Guangzhai (光宅, Guāngzhái) (name of a temple)
有實為權所引，則成定有實行引權意令有實；開善定執引權意令無實。今云有無且約實行，權應暫有何須論之。開善指四念處為初業故，故云外凡。今言有者，誰論初業能知常耶？豈以初知令今無耶？如大通佛所誰不知之？亦言於今有住聲聞地，言寧有者甚不可也。法華之前所執者誰？「經明」等者，正為光宅所破，既云寧執小果，權者何所引耶？今先總斥二家乖經失義。「乖經」者，光宅也。今經二文得記故無、未記則有。又在昔故有、於今則無，故今引文約開約記破其定有，若望后無計有則失。「失義」者破開善，「若定無」已下文是，既有入城必有實行。「權何所引」者，復以光宅結破開善，故今立實有與光宅言同、其意則別，今雖云無亦與開善不同，從得記后說故。「若定有」者下破執定有，恐計三週后猶有聲聞。「若定無」者，破定計無，如〈序品〉初因光橫見文殊引往；〈方便品〉初千二百人法說周竟，尚自不悟仍待譬說；宿世文中於今有住聲聞地者，又舉不知之人，云舍利弗辟支佛等，乃至流通處處有之。云何言無？又云無者，破住果者定計永滅，非謂本無。「若言」下今文泛難，今許實有為權所引，仍恐他以三藏佛例。「此義不例」下今文申之。佛居果頭則無實行，聲聞不爾是故有之。三藏佛言出自
【現代漢語翻譯】 現代漢語譯本 有實之法，是被權巧方便所引導而產生的，因此成就了『定有』之說，即實行引導權巧方便，意在使『有實』得以成立。而開善的觀點是，執著于『定』會引導權巧方便，從而導致『無實』。現在我們所說的『有』或『無』，是基於『實行』而言的，權巧方便應是暫時的存在，何須對此進行過多討論呢？ 開善以四念處（catvāri smṛty-upasthānāni，四種觀禪修習）為初學者的修行方法，所以稱之為『外凡』。現在所說的『有』，是誰在討論初學者的修行，並認為他們能瞭解常法呢？難道因為最初的認知，就認為現在不存在了嗎？就像大通智勝佛（Mahābhijñājñānābhibhū buddha）的事蹟，誰人不知呢？經中也說，現在還有安住于聲聞地（Śrāvakabhūmi，聽聞佛法而證悟的修行階段）的人，說沒有這樣的人，實在是不應該的。《法華經》（Saddharma Puṇḍarīka Sūtra）之前所執著的又是什麼呢？ 『經明』等說法，正是光宅（僧朗，南北朝時期的佛教僧人）所破斥的。既然說寧願執著于小果（hīnayāna，小乘的果位），那麼權巧方便又引導了什麼呢？現在先總括地駁斥這兩家，認為他們違背了經義。『乖經』指的是光宅的觀點。現在《法華經》中有兩處經文，得記（vyākaraṇa，佛對弟子未來成佛的授記）的就沒有，未得記的就有。又因為在過去有，現在就沒有了，所以現在引用經文，通過開顯和授記來破斥他們所執著的『定有』，如果只看到後面的『無』，而忽略了『有』，那就失去了經義。 『失義』指的是破斥開善的觀點，『若定無』以下的內容就是。既然已經進入了城市，就一定有實際的行動。『權何所引』，再次用光宅的觀點來總結破斥開善的觀點，所以現在立『實有』，與光宅的說法相同，但其意圖卻不同，現在雖然說『無』，也與開善的觀點不同，是從得記之後來說的。 『若定有』以下的內容，是破斥執著于『定有』的觀點，擔心有人認為，即使經過三週說法之後，仍然還有聲聞存在。『若定無』，是破斥執著于『定無』的觀點，如《序品》（Nidāna-parivarta）中，最初因為光明橫照而見到文殊菩薩（Mañjuśrī）引導往事；《方便品》（Upāya-parivarta）中，最初一千二百人在法說周遍之後，尚且不能領悟，仍然等待譬喻解說；宿世的經文中，現在還有安住于聲聞地的人，又舉出不知此事的人，如舍利弗（Śāriputra）、辟支佛（Pratyekabuddha）等，乃至在流通之處處都有這樣的人。怎麼能說沒有呢？ 又說『無』，是破斥安住于果位的人，認為他們會永遠滅度，而不是說他們本來就沒有。『若言』以下是泛泛地提出疑問，現在承認『實有』是被權巧方便所引導的，仍然擔心他人用三藏佛（Tripiṭaka buddha）來類比。『此義不例』以下是進一步闡述。佛陀居於果位之首，就沒有了實行，聲聞不是這樣，所以有實行。三藏佛的言論出自於...
【English Translation】 English version The 'real existence' is guided by expedient means, thus accomplishing the 'fixed existence' theory, which means that practice guides expedient means, intending to establish 'real existence'. However, the view of Kaisan (a Buddhist monk) is that clinging to 'fixity' will guide expedient means, leading to 'non-existence'. Now, when we say 'existence' or 'non-existence', it is based on 'practice'. Expedient means should be temporary, so why discuss it too much? Kaisan considers the Four Foundations of Mindfulness (catvāri smṛty-upasthānāni) as the practice for beginners, so he calls it 'external ordinary'. Now, who is discussing the practice of beginners and thinking they can understand the eternal Dharma when we say 'existence'? Is it because of the initial understanding that we think it does not exist now? Like the story of Mahābhijñājñānābhibhū Buddha, who doesn't know it? The sutra also says that there are still people dwelling in the Śrāvakabhūmi (the stage of practice of listening to the Dharma and attaining enlightenment), so it is not right to say that there are no such people. What was clung to before the Saddharma Puṇḍarīka Sūtra? The statement 'the sutra clarifies' and so on, is precisely what Guangzhai (Senglang, a Buddhist monk during the Northern and Southern Dynasties) refuted. Since it is said that one would rather cling to the hīnayāna (Small Vehicle) fruit, then what does expedient means guide? Now, let's generally refute these two schools, thinking that they violate the meaning of the sutra. 'Violating the sutra' refers to Guangzhai's view. Now, there are two passages in the Saddharma Puṇḍarīka Sūtra, those who have received the prediction (vyākaraṇa, the Buddha's prediction of a disciple's future Buddhahood) do not exist, and those who have not received the prediction do exist. Also, because it existed in the past, it does not exist now, so now we quote the sutra to refute their clinging to 'fixed existence' through revelation and prediction. If you only see the 'non-existence' in the back and ignore the 'existence', then you lose the meaning of the sutra. The 'loss of meaning' refers to refuting Kaisan's view, which is what the content below 'if there is definitely no' is about. Since you have entered the city, there must be practical actions. 'What does expedient means guide', once again uses Guangzhai's point of view to summarize and refute Kaisan's point of view, so now we establish 'real existence', which is the same as Guangzhai's statement, but its intention is different. Although we say 'non-existence' now, it is also different from Kaisan's point of view, which is said after receiving the prediction. The content below 'if there is definitely existence' is to refute the view of clinging to 'fixed existence', worrying that some people think that even after three weeks of preaching, there are still Śrāvakas existing. 'If there is definitely no', is to refute the view of clinging to 'fixed non-existence', such as in the Nidāna-parivarta (Chapter on Introduction), initially because of the light shining horizontally, Mañjuśrī (Mañjuśrī) was seen guiding past events; in the Upāya-parivarta (Chapter on Expedient Means), initially after one thousand two hundred people had completed the Dharma preaching, they still could not understand and were still waiting for metaphorical explanations; in the sutra texts of past lives, there are still people dwelling in the Śrāvakabhūmi now, and people who do not know this are cited, such as Śāriputra (Śāriputra), Pratyekabuddha, etc., and even in the places where it is circulated, there are such people everywhere. How can you say there is none? Also, saying 'non-existence' is to refute those who dwell in the fruit position, thinking that they will be extinguished forever, not that they did not exist originally. 'If you say' below is a general question, now admitting that 'real existence' is guided by expedient means, still worrying that others will use the Tripiṭaka buddha to compare. 'This meaning is not an example' below is a further elaboration. The Buddha dwells at the head of the fruit position, so there is no practice, the Śrāvakas are not like this, so there is practice. The words of the Tripiṭaka buddha come from...
今教，故知不是他人難也。「何處」者，佛必三身圓滿，故稱此佛為權。若言三十四心，此乃教權似實。古今學者此佛尚不敢為權，誰知寂場不實？
「今明」下正解，先立理，次引論。初略立，次云「若從」等者，實智尚無阿鼻，豈見定有聲聞？若說時未至有義非謬，故長者佛眼始終皆無，以法眼觀中途須有，作人亦約未得記前。次引論者為五：一正引論，二「若依」下以今經望論義立五種，三「若從」下判，四「若得」下結意，五「複次」下判大。引論如文。次今家依經望論，但加佛道一種。三判中雲「若從決定」至「寶所」者，約大雖無、準小仍有，退菩提心仍屬有者，由在小教，今譚其初故云退大。「實者既爾」下明應化也。所引迴心能化本大，若增上慢二途不攝，本非商議。五「複次」下更判大乘有無者，先判，次結。意指應化為無，第四第五併名大故，故《論》中則無大乘之名，但云「應化」。「若從」下正指佛道，此用今家所立之名，而以發跡釋義仍除開三，得記已即名生身得忍菩薩故也。故取發跡者，知有實本亦得名為大乘聲聞，是則從隱德故無、從發跡則有。所以得大乘聲聞名者，彰言發跡仍示聲聞，故得名也。不同他釋于大乘中自立聲聞。從「今開三」下定文正意須為二人，為退大者與《
【現代漢語翻譯】 現代漢語譯本：現在我告訴你，所以要知道這不是其他人難以理解的。『何處』指的是，佛必然是三身圓滿的，所以稱這位佛為權宜之佛（方便示現）。如果說三十四心，這乃是教義上的權宜之說，看似真實。古往今來的學者，對於這位佛尚且不敢認為是權宜之說，誰又知道寂滅道場並非真實？（Skt: Nirvana-kshetra，涅槃之地）
『今明』以下是正面的解釋，先確立理論，然後引用論證。開始時簡略地確立，接著說『若從』等，意思是，真實的智慧尚且沒有阿鼻地獄（Skt: Avīci，八大地獄中最底層的地獄），哪裡會見到確實有聲聞（Skt: Śrāvaka，聽聞佛陀教誨而證悟的弟子）呢？如果說時機未到，有其意義並非謬誤，所以長者和佛眼始終都沒有，用法眼（Dharma-cakṣus）觀察，中途必須有，作人也大約在未得到授記之前。接著引用論證分為五個方面：一是正面引用論證，二是『若依』以下，用《法華經》來衡量論義，確立五種，三是『若從』以下進行判別，四是『若得』以下總結意思，五是『複次』以下判別大小乘。引用論證如原文。
接著今家依據經文來衡量論著，只是增加了佛道這一種。三種判別中說『若從決定』到『寶所』，是從大乘來說沒有，但從小乘來說仍然有，退失菩提心（Skt: Bodhicitta，覺悟之心）仍然屬於有的，因為在小乘教義中，現在談論的是它的初始，所以說是退失大乘。『實者既爾』以下說明應化身（Nirmāṇakāya，佛為度化眾生而示現的化身）。所引用的迴心能化本大，如果增上慢（Adhimāna，未證得實際的境界，卻自以為已經證得）兩種途徑不包括，本來就不是商議的對象。第五，『複次』以下，進一步判別大乘的有無，先判別，然後總結。意思是應化身是無，第四和第五都名為大乘，所以《論》中沒有大乘之名，只是說『應化』。
『若從』以下，正式指明佛道，這裡使用今家所確立的名稱，而用發跡來解釋意義，仍然去除開三顯一（開權顯實），得到授記之後就名為生身得忍菩薩（Skt: Kṣānti-bodhisattva，證得無生法忍的菩薩）。所以選取發跡，知道有真實的根本，也可以名為大乘聲聞，這是從隱德來說沒有，從發跡來說則有。之所以得到大乘聲聞的名稱，是因為彰顯發跡仍然示現聲聞，所以得到這個名稱。不同於其他解釋在大乘中自己確立聲聞。從『今開三』以下，確定經文的真正含義，必須是爲了兩種人，爲了退失大乘的人和《法華經》
【English Translation】 English version: Now I teach, so know that it is not difficult for others to understand. 'Where' refers to the fact that the Buddha must be perfect in the three bodies (Trikaya), so this Buddha is called a provisional (Upaya, expedient means) Buddha. If it is said that there are thirty-four minds, this is a provisional statement in doctrine, seemingly real. Scholars of the past and present still dare not consider this Buddha as provisional, who knows that the Nirvana-kshetra (place of enlightenment) is not real?
'Now it is clear' below is the correct explanation, first establishing the principle, then citing arguments. It is briefly established at the beginning, and then it says 'If from' etc., meaning that real wisdom does not even have Avīci (the deepest hell), how can one see that there are indeed Śrāvakas (disciples who attain enlightenment by hearing the Buddha's teachings)? If it is said that the time has not yet arrived, it has its meaning and is not a fallacy, so the elder and the Buddha's eye have never had it from beginning to end. Observing with the Dharma-cakṣus (Dharma Eye), it must be there in the middle, and making people is also about before they have received the prediction. Then citing the arguments is divided into five aspects: first, citing the arguments directly, second, 'If according to' below, using the Lotus Sutra to measure the meaning of the arguments and establish five kinds, third, 'If from' below to judge, fourth, 'If you get' below to summarize the meaning, and fifth, 'Furthermore' below to judge the Mahayana and Hinayana. Citing the arguments is as in the original text.
Then the present school measures the treatises according to the sutras, but only adds the Buddha-path. The three judgments say 'If from determination' to 'Treasure Land', it means that although there is none from the Mahayana perspective, there is still some from the Hinayana perspective. Those who have lost their Bodhicitta (the mind of enlightenment) still belong to those who have it, because in the Hinayana teachings, what is being discussed now is its beginning, so it is said to be the loss of Mahayana. 'The real one is like this' below explains the Nirmāṇakāya (the manifested body of the Buddha to save sentient beings). The cited turning of the mind can transform the original Mahayana, if Adhimāna (thinking one has attained what one has not) does not include the two paths, it is not originally an object of discussion. Fifth, 'Furthermore' below, further judging the existence or non-existence of Mahayana, first judging, and then summarizing. The meaning is that the Nirmāṇakāya is non-existent, and the fourth and fifth are both called Mahayana, so there is no name of Mahayana in the Treatise, but only 'Nirmāṇakāya'.
'If from' below, formally refers to the Buddha-path, which uses the name established by the present school, and uses the manifestation to explain the meaning, still removing the opening of the three to reveal the one (opening the provisional to reveal the real), after receiving the prediction, it is called the Kṣānti-bodhisattva (Bodhisattva who has attained the patience of non-birth). Therefore, selecting the manifestation, knowing that there is a real root, can also be called a Mahayana Śrāvaka, which means that there is none from the hidden virtue, and there is from the manifestation. The reason why the name of Mahayana Śrāvaka is obtained is because the manifestation is manifested and still shows Śrāvaka, so the name is obtained. It is different from other explanations that establish Śrāvakas in Mahayana by themselves. From 'Now open three' below, determine the true meaning of the sutra, it must be for two kinds of people, for those who have lost Mahayana and the Lotus Sutra.
論》不別，今取決定意似少殊，《論》據在座得記，今據通途被開，其不在座展轉為說，或在界外亦得聞之，或佛滅后敦逼令信，此經通說直云「與記」。《論》云退大且依一途，如諸聲聞於法華前，誰知退大？方等等席，咸稱滅種。準今經意，既彼此聞經，必彼此與記，一開之後無所間然，回與未回以分二義，當知《論》涉有餘之說，無以經意雷同。
第三惑有厚薄者，古師以回惑釋惑，今師以煩惑釋惑，故與舊不同。于中先列古釋。重觀所證故云「遊觀」，由遊觀故知一理同。「及其」下明其惑由，由聞教異。「將必」下正明互疑生惑。教本詮理，能詮既三所詮寧一？所詮若一能詮豈三？「踟躕」下明其惑相，雖復回遑未辯得失。「以理」下判其得失，以理惑教有順理之得，以教惑理有違理之失。「上根」等者，乃以小中理教得失，而判入大三週不同。故上根執一理情多，理名近大，故聞無三而順一理，所以前悟。教惑理者三聞方知一理無差，所以因斯成下根悟。中根二情力等故悟居中。「今謂」下破，先總破彼理教互惑而為三根。若以互惑為三根者，不可未聞三週預生回惑。次「三人」下具破二意，一者大小永不相關，二破在小不應惑大。此別破二意初中又二，先且定之故云「何等」。「若回遑」下正破
又二，先約小破，疑屬見惑初果尚非，何得互疑名三根耶？次「若回遑大乘者」下約大破也。大小既別，安得於大理教互疑？次意者用今經意，若大小理教更互惑者，汝於何處聞斥三耶？方等雖斥、般若雖加，並未曾云三是方便，故知爾前大小未惑，豈出入觀三一踟躕？「既預」下縱難，爾前已曾理教回惑，當知已曾動執生疑；若已生疑，略開三時已應領解，何得聞略仍云四眾咸皆有疑？言「今日」者，聞略開時。「進退」下結非。次「今明」下正釋，先判正意，次約四句以判三根，三約三品以明入住。初文者，先總明根惑並異於他，小乘根定回惑又除，安得還就小乘辯惑？他縱以小而惑于大，他又不立別惑之名，故小回惑不成厚薄。
問：
諸聲聞人爾前無斷別惑之文，何故今約以論厚薄？
答：
顯教雖無，準理合有，故被洮汰義當斷伏，由根不等斷伏亦殊，致有三根前後不一。
次約四句中先列，次以四句別對四人。根惑並由過去熏習，致令悟有三週不同，所以三判者初釋收機令盡，故第四句攝結緣眾。后兩釋不定者，三根已定但句法至四，將四判三故從容進退。第二釋中應以中間二句為中，文云「為中下」者，或剩「下」字，或下根字別為下句。三約三品惑者，又二：先釋，
次例。初釋者，即二位皆有三重，今且明三週始入初住有三不同，惑盡不等故使爾耳。「例如」下以小例大，十六剎那皆名無漏，至第十五猶受向名，故三品盡方入初住，爾乃獲記。第四轉根不轉根者，亦先述古。次「若爾」下破者，雖有轉名聞時俱上，三根不成。「若轉」下破轉義不成，亦無三根。三週悟時俱名為上，將何以辯三週三根？余未悟者，不名為轉。次例意者，先立事，次難。若二俱利及利鈍仍存，不名為轉。「身子一聞」等，具如《止觀》第六記。
次「夫眾生」下正解中，初正解，次料簡。初文先引現為類，現既為緣所轉，驗往亦然。「先世」下明宿生先轉三根已成，故使三根前後悟入。次譬者，刀如根、木如惑，執者如機，佛令其斫，受教如聞法、運斫如用觀、木斷如證、曾磨如轉，遇磨不同故有利鈍，此中聞悟似是信行非不兼法，由於往世信法迴轉相資不同，信法等相具如《止觀》。此一坐中應無六十四番。
問意者，未入住前稱為三根，即此三根入住已后猶名三不？答意可見。次問意者，住前名緣、初住名真，未證二住亦名緣修，住前緣修既有差降，第二住前亦差降耶？答意者，位同理同不應更別，住前未證容有不同，然圓住前亦名緣者，唯有此中及四念處，仍望別教義立其名。
【現代漢語翻譯】 現代漢語譯本： 下面是另一個例子。最初的解釋是，兩位（指鈍根和利根）都有三重（指三根：未知當知根、已知根、具知根），現在先說明三週（指聲聞周、增上戒學周、增上慧學周）開始進入初住（指圓教的初住位）有三種不同，這是因為惑盡（斷除煩惱）的程度不同導致的。「例如」以下用小例子來比喻大的道理，十六剎那（極短的時間單位）都稱為無漏（沒有煩惱），但到了第十五剎那仍然接受『向』的名稱（趨向于果位的階段），所以要三品惑盡（斷除三種煩惱）才能進入初住，這樣才能獲得授記（預言未來成佛）。第四，關於轉根（轉變根器）和不轉根的問題，也先敘述古人的觀點。接下來「若爾」以下進行駁斥，即使有轉名（轉變名稱）和聞時俱上（聽聞佛法時根器同時提升）的說法，三根也不能成立。「若轉」以下駁斥轉變的意義不能成立，也沒有三根。三週悟入時都稱為上根，將用什麼來區分三週的三根呢？其餘未悟入的人，不能稱為轉根。下面的例子意思是，先立論，然後進行詰難。如果兩種根器都敏銳，或者敏銳和遲鈍仍然存在，就不能稱為轉根。「身子一聞」等，具體內容見《止觀》第六卷的記載。
接下來「夫眾生」以下是正解，先是正解，然後是料簡（辨別）。正解部分先引用現實的例子作為類比，既然現實可以被因緣所轉變，那麼過去也是如此。「先世」以下說明宿世（前世）已經轉變三根成就，所以使得三根在前後悟入時有所不同。接下來的比喻是，刀就像根，木頭就像惑，執刀的人就像機（根機），佛讓其砍伐，接受教導就像聽聞佛法，運刀砍伐就像運用觀行，木頭斷裂就像證悟，曾經磨刀就像轉根，因為磨刀的程度不同所以有利鈍之分，這裡聽聞和悟入似乎是信行（依信而行），但並非不兼顧法行（依法而行），由於往世信行和法行迴轉相資的不同，信行和法行等相貌具體見《止觀》。這一個禪坐中不應有六十四番（指根性的變化）。
提問的意思是，未進入初住之前稱為三根，那麼這三根在進入初住之後仍然稱為三根嗎？回答的意思是顯而易見的。接下來的提問意思是，住前（初住之前）稱為緣修（依因緣而修），初住稱為真修（真實的修行），未證得二住（二住位）也稱為緣修，住前的緣修既然有差別和降低，那麼第二住前也有差別和降低嗎？回答的意思是，位次相同，道理也相同，不應該再有區別，住前未證得果位容許有不同，然而圓教住前也稱為緣修，只有這裡和四念處（觀身不凈、觀受是苦、觀心無常、觀法無我）中，仍然依據別教的義理來建立這個名稱。
【English Translation】 English version: Here is another example. The initial explanation is that both (referring to dull and sharp faculties) have three levels (referring to the three roots: Anāgatañāṇa-indriya (root of 'I shall know'), Aññā-indriya (root of knowledge), and Aññātāvindriya (root of 'having known')), now let's first explain that the three cycles (referring to the Śrāvakayāna cycle, the cycle of heightened morality, and the cycle of heightened wisdom) starting to enter the first abode (referring to the first abode of the perfect teaching) have three differences, this is because the extent of the exhaustion of delusion (cutting off afflictions) is different. 'For example' below uses a small example to illustrate a great principle, the sixteen kṣaṇas (extremely short units of time) are all called anāsrava (without outflows), but until the fifteenth kṣaṇa it still accepts the name 'towards' (the stage of moving towards the fruition), so it is necessary to exhaust the three grades of delusion (cutting off the three types of afflictions) to enter the first abode, so that one can receive a prediction (prediction of future Buddhahood). Fourth, regarding the issue of transforming faculties (changing faculties) and not transforming faculties, let's first describe the views of the ancients. Next, 'If so' below refutes, even if there is a saying of changing names (changing names) and hearing and rising together (when hearing the Dharma, the faculties rise at the same time), the three roots cannot be established. 'If transform' below refutes that the meaning of transformation cannot be established, and there are no three roots. When the three cycles awaken, they are all called superior faculties, what will be used to distinguish the three roots of the three cycles? Those who have not awakened cannot be called transformed faculties. The meaning of the following example is to first establish a theory and then question it. If both faculties are sharp, or sharpness and dullness still exist, it cannot be called transformation. 'Śāriputra heard once' etc., the specific content can be found in the sixth volume of Mohe Zhiguan.
Next, 'Now sentient beings' below is the correct explanation, first is the correct explanation, then is the liaojian (discrimination). The correct explanation part first cites a real example as an analogy, since reality can be transformed by conditions, so is the past. 'Previous lives' below explains that the three roots have already been transformed and accomplished in previous lives, so that the three roots are different in the time of awakening. The following analogy is that the knife is like the root, the wood is like delusion, the person holding the knife is like the ji (potential), the Buddha asks him to chop, accepting the teaching is like hearing the Dharma, wielding the knife to chop is like using contemplation, the wood breaking is like enlightenment, having sharpened the knife is like transforming the root, because the degree of sharpening is different, there are advantages and disadvantages, here hearing and enlightenment seem to be śraddhānusārin (following by faith), but it is not that it does not also consider dharmānusārin (following by Dharma), due to the different mutual assistance of faith and Dharma in past lives, the specific appearances of faith and Dharma can be found in Mohe Zhiguan. There should not be sixty-four changes (referring to changes in nature) in this one meditation session.
The meaning of the question is that before entering the first abode, it is called the three roots, then are these three roots still called the three roots after entering the first abode? The meaning of the answer is obvious. The meaning of the following question is that before the abode (before the first abode) it is called hetu-sādhana (cultivation by conditions), the first abode is called satya-sādhana (true cultivation), not attaining the second abode (the second abode) is also called hetu-sādhana, since the hetu-sādhana before the abode has differences and decreases, then is there also a difference and decrease before the second abode? The meaning of the answer is that the position is the same, the principle is the same, there should be no more differences, it is permissible to have differences before the abode because the fruition has not been attained, however, the hetu-sādhana before the perfect teaching abode is only here and in the four smṛtyupasthānas (contemplation of the body as impure, contemplation of feeling as suffering, contemplation of mind as impermanent, contemplation of phenomena as selfless), still based on the meaning of the separate teaching to establish this name.
五明悟不悟者，初今文自立，先引經立妨；次「若言」下出妨；三「然經」下辯別，故云「義未必然」。故昔三根不同三週，三週三乘各三成九。「今經」下，今家因此須辯支佛有無，先徴起牒妨。已知三根遍在三乘，今經何文云支佛悟？次「支佛」下釋妨。言「中根」者，依前三乘。云「隨根」者，以聲聞中亦三根故。「故身子」下證無別支佛。既明二乘得悟三根不同，菩薩亦應遍在三週，何者是耶？故出舊師明菩薩悟許有三根，而咸於法說，並不至於中下二週。言「域懷」者，「域」謂限域，期心分齊。言「近果」者，彼指共位，謂離二乘即求作佛，佛果仍與二乘位同，故云近果。今聞佛果過於五百，縱有遠近之疑，不同小故易悟。「三根」下，古判三時同在法說。「今明」下破。初周之前指法說初及略說中，初週三乘菩薩居首，然不併在初。「若爾」下引證，何得〈分別功德品〉及流通中如〈妙音品〉等，猶有始悟無生忍者？「舊云」下古救意云「初周先悟已成法身」。「今言」下重破。六百八十億等，豈可先是法身仍云得無生忍耶？無生忍後方名增道。
次問者，既不許菩薩唯在初周，二乘亦應至〈壽量〉耶？答意者，人不局初、名不通后。
問：
既於三周已得無生，即是法身
【現代漢語翻譯】 現代漢語譯本 關於五明（pañcavidyāsthāna，五種明處，即聲明、工巧明、醫方明、因明、內明）的領悟問題：最初，今文家（指天臺宗）自行立論，首先引用經文來設立妨難；其次，在『若言』（如果說）之後提出妨難；第三，在『然經』（然而經文）之後進行辨別，所以說『義未必然』（義理未必如此）。因此，過去的三根（三種根器，即上根、中根、下根）不同於三週（三種說法階段，即華嚴時、阿含時、方等時），三週中三乘（三種乘，即聲聞乘、緣覺乘、菩薩乘）各自成就三次，總共九次。『今經』（現在的經文，指《法華經》）之後，今家（指天臺宗）因此需要辨別支佛（pratyekabuddha，又稱獨覺或緣覺）的有無，首先提出疑問並重復妨難。既然已知三根普遍存在於三乘之中，那麼現在的經文哪句話說支佛開悟了呢？其次，在『支佛』（支佛）之後解釋妨難。說『中根』（中等根器）的人，是依據前面的三乘。說『隨根』（隨順根器）的人，是因為聲聞乘中也有三種根器。『故身子』（所以舍利弗）之後證明沒有單獨的支佛。既然說明二乘（聲聞乘和緣覺乘）得悟的三根不同，菩薩也應該普遍存在於三週之中，哪一種說法是正確的呢？所以提出舊師（舊的說法）說明菩薩的領悟允許有三種根器，但都集中在法說周（《法華經》的法說階段），並不涉及中下二週。說『域懷』（侷限於）的人，『域』是指區域，限定的範圍，期許的心有所分界。說『近果』（接近果位）的人，他們指的是共位（與二乘共有的果位），意思是離開二乘就求作佛，佛果仍然與二乘的果位相同，所以說是接近果位。現在聽聞佛果超過五百由旬，即使有遠近的疑問，也不同於小乘，所以容易領悟。『三根』（三種根器）之後，古人判斷三個時期都在法說周。『今明』（現在說明）之後進行破斥。初周之前指的是法說周的開始和略說周之中，初週三乘的菩薩居於首位，但並不都在初周。『若爾』（如果這樣），之後引用證據，為什麼在〈分別功德品品〉和流通分中，如〈妙音品〉等，仍然有開始領悟無生忍（anutpattika-dharma-ksanti，不生法忍）的人呢？『舊云』（舊的說法）之後，古人救助說『初周先悟已成法身』（在初周已經先領悟，成就法身）。『今言』（現在說）之後再次破斥。六百八十億等，難道可以先是法身，仍然說得到無生忍嗎？無生忍之後才叫做增道（增長道業）。 其次，提問的人說，既然不允許菩薩只在初周，二乘也應該到〈壽量品〉（《如來壽量品》）嗎？回答的意思是，人不侷限於初周，名號不通用於後面。 問： 既然在三週已經得到無生忍，那就是法身（dharmakāya，法身）了。
【English Translation】 English version Regarding the enlightenment of the Five Sciences (pañcavidyāsthāna, the five fields of knowledge: grammar, crafts, medicine, logic, and inner knowledge): Initially, the present-day scholars (referring to the Tiantai school) establish their own theories, first citing scriptures to set up obstacles; secondly, after 'If it is said' they raise the obstacles; thirdly, after 'However, the scriptures' they make distinctions, hence saying 'The meaning is not necessarily so.' Therefore, the past three roots (three types of faculties: superior, medium, and inferior) are different from the three periods (three stages of teaching: Avataṃsaka period, Āgama period, Vaipulya period), in the three periods, the three vehicles (three yānas: Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) each achieve three times, totaling nine times. After 'The present scripture' (referring to the Lotus Sūtra), the present school (referring to the Tiantai school) therefore needs to distinguish the existence or non-existence of Pratyekabuddhas (also known as Solitary Buddhas or Self-Enlightened Ones), first raising the question and repeating the obstacles. Since it is already known that the three roots are universally present in the three vehicles, then which sentence in the present scripture says that Pratyekabuddhas are enlightened? Secondly, after 'Pratyekabuddhas' explaining the obstacles. Those who say 'medium root' are based on the previous three vehicles. Those who say 'according to the root' are because there are also three roots in the Śrāvakayāna. After 'Therefore Śāriputra' proving that there are no separate Pratyekabuddhas. Since it is explained that the three roots of enlightenment for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) are different, Bodhisattvas should also be universally present in the three periods, which statement is correct? Therefore, the old teachers (old theories) are presented to explain that the enlightenment of Bodhisattvas allows for three roots, but they are all concentrated in the Dharma-speaking period (the Dharma-speaking stage of the Lotus Sūtra), and do not involve the middle and lower two periods. Those who say 'limited to' the 'region' refers to the area, the limited scope, the expected heart has boundaries. Those who say 'near fruit' they are referring to the common position (the fruit position shared with the two vehicles), meaning that leaving the two vehicles to seek Buddhahood, the fruit of Buddhahood is still the same as the position of the two vehicles, so it is said to be near fruit. Now hearing that the fruit of Buddhahood exceeds five hundred yojanas, even if there is doubt about distance, it is different from the Hinayana, so it is easy to understand. After 'Three roots' the ancients judged that the three periods were all in the Dharma-speaking period. After 'Now explain' to refute. Before the first period refers to the beginning of the Dharma-speaking period and in the brief-speaking period, the Bodhisattvas of the three vehicles in the first period are in the first place, but not all in the first period. 'If so' then cite evidence, why in the Chapter on Distinguishing Merits and Virtues and in the circulation section, such as the Chapter on Wonderful Sound, there are still people who begin to realize Anutpattika-dharma-ksanti (non-origination forbearance)? After 'Old saying' the ancients helped by saying 'The first week first realized has become Dharmakaya' (In the first week, they first realized and achieved Dharmakaya). After 'Now say' refute again. How can six hundred and eighty billion, etc., first be Dharmakaya and still say that they have obtained Anutpattika-dharma-ksanti? Only after Anutpattika-dharma-ksanti is it called increasing the path (increasing the path industry). Secondly, the questioner said, since it is not allowed for Bodhisattvas to be only in the first period, should the two vehicles also reach the Chapter on the Duration of Life (Chapter on the Duration of the Life of the Tathagata)? The meaning of the answer is that people are not limited to the first period, and the name is not applicable to the back. Ask: Since Anutpattika-dharma-ksanti has been obtained in the three periods, that is Dharmakaya (Dharmakāya).
何以不許古師釋耶？
答：
古師意者，元是菩薩，初周聞法得成法身，至〈壽量〉中增道損生。今云聲聞至后雖通是菩薩，或有未得無生忍者，不名增道，故但云「無生」。今師前難古人者，本是菩薩尚有至彼方得無生，如初釋惟忖中，先得十住等自是一途，豈令菩薩儘先於法說得無生耶？故知二乘根性獲記者，亦有至後方得無生忍，故不可一概。當知一切皆通初后，但三週后無小名耳。
第六領解有無者，雖不云舊，古有此計，故今引破。「今明」下先破緣覺，次辯菩薩。初文中四：初立理，次「身子」下引事，三「又四眾」下意有，四「信解」下義有。
法華文句記卷第四(中)
法華文句記卷第四(下)
唐天臺沙門湛然述
次菩薩中二：先總述意，次「又其意」下別出所以。其意有三：初明無，次意或有或無，易故則無故云「處處有文」，準理合有故云「梵文」等也。三明有中雲「菩薩位行」等者，菩薩實位極至妙覺，仍異於別故名為深。新入實者猶非所及，故名為「絕」。始從權來，故名為「新」。昔權位下故名為「小」。「說壽量」等者，據理跡中具合有領，新小自不敢耳。故下總領頌云：「佛說希有法，昔所未曾聞，世尊有大力，壽命不可量，無數諸佛
【現代漢語翻譯】 現代漢語譯本： 為什麼不允許用古代大師的解釋呢？
回答：
古代大師的意圖是，原本是菩薩，在最初的聽法階段就成就了法身，到了《壽量品》（Shou Liang Pin，指《法華經》中的《如來壽量品》）中增長了道行，減少了生死。現在說聲聞（Sheng Wen，小乘佛教的修行者）到了後來雖然普遍都是菩薩，但或許有尚未證得無生法忍（Wu Sheng Fa Ren，對事物不生不滅的深刻理解和接受）的人，不能稱為增長道行，所以只說『無生』。現在的法師先前為難古人，本意是菩薩尚且有到了彼岸才能證得無生法忍的，比如最初解釋《惟忖品》（Wei Cun Pin，指《法華經》中的《方便品》）時，先證得十住（Shi Zhu，菩薩修行的十個階段）等，這自是一條道路，難道要讓菩薩都先於佛法宣說證得無生法忍嗎？所以知道二乘（Er Cheng，聲聞乘和緣覺乘）根性獲得授記的人，也有到了後來才能證得無生法忍的，所以不能一概而論。應當知道一切都貫通最初和最後，只是三週說法后沒有小乘的名字罷了。
第六，領會『有』和『無』的問題，雖然沒有說是舊的說法，但古代有這種計較，所以現在引用來破斥。『今明』下面先破斥緣覺（Yuan Jue，通過觀察事物因緣而覺悟的人），然後辨析菩薩。最初的文中有四點：第一，確立道理；第二，『身子』下面引用事例；第三，『又四眾』下面是意有所指；第四，『信解』下面是義有所指。
《法華文句記》卷第四（中）
《法華文句記》卷第四（下）
唐朝天臺沙門湛然（Zhan Ran）述
其次，關於菩薩，分為兩點：第一，總述意圖；第二，『又其意』下面分別說明原因。其意有三點：第一，說明『無』；第二，意思是或者有或者無，因為容易理解所以說沒有，所以說『處處有文』，按照道理應該有，所以說『梵文』等。第三，說明『有』，其中說『菩薩位行』等，菩薩的實際地位極高，達到了妙覺（Miao Jue，佛的果位），仍然不同於其他，所以稱為『深』。新進入實相的人還不能達到，所以稱為『絕』。最初是從權巧方便而來，所以稱為『新』。以前的權巧方便的地位較低，所以稱為『小』。『說壽量』等，根據理和跡（Li Ji，佛教中的理論和實踐）的結合，都應該領會，新學和小乘自己不敢罷了。所以在下面的總領頌中說：『佛說希有法，昔所未曾聞，世尊有大力，壽命不可量，無數諸佛』
【English Translation】 English version: Why is it not permitted to use the interpretations of ancient masters?
Answer:
The intention of the ancient masters is that they were originally Bodhisattvas who attained the Dharma body in the initial stage of hearing the Dharma, and in the
Sixth, regarding the issue of understanding 'existence' and 'non-existence,' although it is not said to be an old view, there was such a calculation in ancient times, so it is now cited to refute it. Below 'Now it is clear,' first refute Pratyekabuddhas (Yuan Jue, those who awaken through observing the causes and conditions of things), then distinguish Bodhisattvas. In the initial text, there are four points: first, establishing the principle; second, 'Sariputra' below cites examples; third, 'Also, the four assemblies' below implies something; fourth, 'Faith and understanding' below implies meaning.
Commentary on the Words and Phrases of the Lotus Sutra, Volume 4 (Middle)
Commentary on the Words and Phrases of the Lotus Sutra, Volume 4 (Lower)
Narrated by the Tang Dynasty Tiantai Sramana Zhan Ran
Next, regarding Bodhisattvas, it is divided into two points: first, a general description of the intention; second, 'Also, its intention' below explains the reasons separately. Its intention has three points: first, explaining 'non-existence'; second, the meaning is either existence or non-existence, because it is easy to understand, it is said to be non-existent, so it is said 'there are texts everywhere,' according to reason, it should exist, so it is said 'Brahma texts,' etc. Third, explaining 'existence,' in which it is said 'Bodhisattva position and practice,' etc., the actual position of the Bodhisattva is extremely high, reaching the Wonderful Enlightenment (Miao Jue, the state of Buddhahood), but it is still different from others, so it is called 'deep.' Those who newly enter reality cannot reach it, so it is called 'absolute.' Initially, it came from expedient means, so it is called 'new.' The previous position of expedient means was low, so it is called 'small.' 'Speaking of lifespan,' etc., according to the combination of principle and traces (Li Ji, theory and practice in Buddhism), all should understand, but the newly learned and the Small Vehicle do not dare to. Therefore, in the concluding verse below, it is said: 'The Buddha speaks of rare Dharma, never heard before, the World Honored One has great power, lifespan is immeasurable, countless Buddhas.'
子，聞世尊分別，說得法利者」，乃至「或無礙樂說，余有一生在」等，即是補處總為領解，八相易領故聲聞領之，法身記難非淺所領。言「更求何物云云」者，應更責問者，汝唯知聲聞別領，而不見菩薩通領耶？故此三釋其義猶通，初意通指三教菩薩，通皆求佛，雖是權人執易轉故；第二三意雖云處處有文，及小菩薩等，故應分別，小在三權、悟大語略，故注「云云」良由於此。
第七得記不得記者，亦是古計，先徴起，次正釋中緣覺如前入聲聞數，故但對菩薩亦為三。初文即具用向領解有無中初意，義兼第二，若同初二即同第三，即是初文並用前三義也。有記即有領解故也。言「如前云云」者，一者如前領解，第二中少梵文或有，但云「隨要」。第二意者義同前第三，但前文通、今具通別，龍女別，法師通，既彰灼記，何妨領解？第三意者據近遠別，近非所欣、遠記亦在分別功德。言「壽量」者，重聞于〈壽量〉故得記也。望前第三但所對別，前對小菩薩、此小乘人。次問意者，何不直云過若干劫得妙覺法身，但云初住八相？此是一家教意正文，而人多不悟。答意有二：一者明須八相，二者后與法身，以後形前知是初住，且橫指法身本也。故知二乘兩處得益，且與八相記者，更令與物結凈土因。菩薩已於多
【現代漢語翻譯】 子，聽聞世尊分別解說，能夠獲得佛法利益的人』，乃至『或者能夠無礙地宣說佛法，還有一生就證得佛果的人』等等，這些都是補處菩薩（指下一尊將成佛的菩薩）總體上領悟理解的。因為八相成道（指佛陀一生中的八個重要階段）容易理解，所以聲聞（指聽聞佛陀教誨而證悟的修行者）也能領悟，而法身（指佛陀的真身）的記載深奧難懂，不是淺薄的人所能領悟的。說到『還要求得什麼』等等，應該反過來責問提問的人，你只知道聲聞分別領悟，卻沒看到菩薩普遍領悟嗎？所以這三種解釋，其含義是相通的，第一種意思是普遍指向三教菩薩，普遍都在求佛，雖然是權教菩薩，但執著容易轉變。第二、三種意思雖然說處處有經文，以及小菩薩等等，所以應該加以區分，小菩薩處於三權方便之教，悟入大乘佛法時言語簡略，所以註釋說『等等』，原因就在於此。 第七，關於得授記和不得授記的問題，這也是古人的計較。先提出問題，然後正式解釋，其中緣覺（指不依靠他人教導，自己證悟的修行者）像前面一樣歸入聲聞之列，所以只針對菩薩而言，也分為三種情況。第一種情況就包含了前面關於領悟理解的有無中的第一種意思，含義兼顧第二種意思，如果和前面第一、第二種意思相同，就和第三種意思相同，也就是第一種情況並用了前面的三種意思。因為得到授記就表示已經領悟理解了。說到『如前等等』，一是像前面領悟理解一樣，二是中間缺少梵文，或許有，但只說『隨需要』。第二種意思和前面第三種意思相同，但前面的經文是普遍的，現在是具體地說明普遍和個別，龍女是屬於個別，法師是屬於普遍，既然已經明確地授記，又何妨領悟理解呢？第三種意思是根據遠近來區分，近處不是所期望的，遠處的授記也在《分別功德品》中。說到『壽命』，是因為重新聽聞了《壽量品》所以得到授記。和前面第三種意思相比，只是所針對的對象不同，前面針對小菩薩，這裡針對小乘人。其次，提問的意思是，為什麼不直接說經過若干劫后證得妙覺法身，而只說初住八相？這是一家教的教義正文，而很多人不明白。回答的意思有兩點：一是說明必須經歷八相成道，二是之後才能證得法身，以後面的果來顯示前面的因，就知道是初住菩薩，而且橫向指出了法身是根本。所以知道二乘人在兩處得到利益，而且給予八相成道的授記，更是爲了讓他們與佛結下凈土之因。菩薩已經在多劫以前就結下了凈土之因。
【English Translation】 『Child, having heard the World Honored One's distinctions, those who obtain the benefit of the Dharma,』 and even 『or those who can speak of the Dharma without hindrance, and those who have one life remaining to attain Buddhahood,』 etc., these are all Bodhisattvas in the position of replacement (referring to the next Buddha to be), who generally comprehend and understand. Because the Eight Aspects of Enlightenment (referring to the eight important stages in the life of a Buddha) are easy to understand, the Shravakas (referring to practitioners who attain enlightenment by hearing the Buddha's teachings) can also comprehend them, while the records of the Dharmakaya (referring to the true body of the Buddha) are profound and difficult to understand, not something that shallow people can comprehend. Speaking of 『what else to seek,』 etc., one should instead question the questioner, do you only know that Shravakas understand separately, but do not see that Bodhisattvas understand universally? Therefore, these three explanations, their meanings are interconnected, the first meaning universally points to the Bodhisattvas of the Three Teachings, universally seeking Buddhahood, although they are expedient Bodhisattvas, their attachments are easily transformed. The second and third meanings, although saying that there are scriptures everywhere, and small Bodhisattvas, etc., therefore should be distinguished, small Bodhisattvas are in the Three Expedient Teachings, when they awaken to the Great Vehicle Dharma, their words are brief, so the commentary says 『etc.,』 the reason lies in this. Seventh, regarding the issue of receiving prediction and not receiving prediction, this is also the calculation of the ancients. First, raise the question, then formally explain, among them, Pratyekabuddhas (referring to practitioners who attain enlightenment on their own, without relying on the teachings of others) are categorized into the Shravakas as before, so only in relation to Bodhisattvas, there are also three situations. The first situation includes the first meaning in the previous discussion of the presence or absence of comprehension and understanding, and the meaning encompasses the second meaning, if it is the same as the previous first and second meanings, it is the same as the third meaning, that is, the first situation uses the previous three meanings together. Because receiving prediction indicates that one has already comprehended and understood. Speaking of 『as before, etc.,』 one is like the previous comprehension and understanding, two is that there are few Sanskrit texts in the middle, perhaps there are, but only say 『as needed.』 The second meaning is the same as the previous third meaning, but the previous text is universal, now it specifically explains the universal and the individual, the Dragon Girl belongs to the individual, the Dharma Master belongs to the universal, since the prediction has been clearly given, what harm is there in comprehending and understanding? The third meaning is distinguished according to distance, the near is not what is desired, the distant prediction is also in the 『Chapter on Distinguishing Merits.』 Speaking of 『lifespan,』 it is because one has heard the 『Chapter on the Duration of Life』 again that one receives the prediction. Compared to the previous third meaning, only the target is different, the previous one is aimed at small Bodhisattvas, this one is aimed at Hinayana practitioners. Secondly, the meaning of the question is, why not directly say that after countless kalpas one will attain the wonderful enlightenment Dharmakaya, but only say the initial dwelling in the Eight Aspects? This is the orthodox text of the teachings of one school, but many people do not understand. There are two meanings in the answer: one is to explain that one must go through the Eight Aspects of Enlightenment, two is that one can attain the Dharmakaya later, using the later result to show the previous cause, one knows that it is the initial dwelling Bodhisattva, and horizontally points out that the Dharmakaya is the root. Therefore, one knows that the Two Vehicles (Shravakas and Pratyekabuddhas) obtain benefits in two places, and giving the prediction of the Eight Aspects of Enlightenment is even more to allow them to form a pure land cause with the Buddha. Bodhisattvas have already formed the pure land cause many kalpas ago.
劫利物隨熟隨脫，不假八相淺近之記；二乘不爾，是故須之。
第八悟有淺深者，此無古師，于中又四：初略明所以，辨有淺深有明晦故。次「初開」下釋淺深意，既云初聞法說已入佛慧，佛慧之語住中不專一品故也。或唯初住，或二三四乃至十地，三節增進理實如然。如釋惟忖中雲先入今入，故今入之言該於四節，即三週壽量也。但先入者顯密不同，恐不了前意，故重云耳。三「如聽」下舉凡況聖、舉粗況細，若再聞無益，初亦徒聞，四節加功理應增進，或至一生良由此也。四「單復」下引事，如寒得衣重重漸勝。「厚薄」者釋單復也。
問：
若爾，何故前云此真位人無復淺深？
答：
一往同位實無淺深，細論明晦及明升入，既登后位理有增進。
第九明權實得益者，為六：初出舊解，言「一云」者，舊應多釋，其一違文故且云一。次「今明」下正釋。言「鄰圓」者，「圓」謂圓滿，近於滿位鄰妙覺也。言「際極」者，顯鄰圓耳。三「所以」下明得益由國。「文云」下引證。言「化功」者，影響跡時已有化益，前後增道即是深利，權人處處得益深故。五「故一音」下立理，不必並須待至〈壽量〉，故云「一音」。又密益者宜聞長遠，時處不同顯密各異，故注「云云」。六
【現代漢語翻譯】 現代漢語譯本： 劫利物（Kalpa beings，指在劫波中存在的眾生）隨著成熟而自然解脫，不需要像二乘（Śrāvakayāna and Pratyekabuddhayāna，聲聞乘和緣覺乘）那樣，依賴於佛陀示現八相成道這種淺顯的教記。二乘不是這樣，所以需要這些教記。
第八，領悟有深淺之分，這是前人沒有詳細論述的。其中又分為四個方面：首先，簡略說明原因，因為領悟有明晰和晦暗的差別。其次，「初開」之後解釋深淺的含義，既然說初聞佛法就已經進入佛的智慧，而佛的智慧並非只停留在某一階段。或者只是初住（first stage of Bodhisattva path，菩薩道的第一個階段），或者二住、三住、四住乃至十地（tenth stage of Bodhisattva path，菩薩道的第十個階段），這三個階段的增進在道理上確實如此。如釋惟忖（釋惟忖，可能是註釋者的名字）中說，先入和今入，所以今入之言涵蓋了四個階段，也就是三週壽量（three cycles of lifespan，佛陀壽命的三個階段）。但先入者顯教和密教不同，恐怕不瞭解前面的意思，所以再次說明。第三，「如聽」之後，用凡夫比況聖人，用粗略比況精細，如果再次聽聞沒有益處，那麼初次聽聞也是徒勞，四個階段的加功在道理上應該增進，或者達到一生，原因就在於此。第四，「單復」之後引用事例，如同寒冷時得到衣服，一層層地增加，效果越來越好。「厚薄」是解釋單復的含義。
問： 如果這樣，為什麼前面說，這真位之人沒有深淺之分？
答： 從總體上說，同一果位確實沒有深淺之分，但仔細分析，明晰程度和明升入的程度，以及已經登上更高果位的情況，在道理上是有增進的。
第九，闡明權實二智所得利益，分為六個方面：首先，提出舊的解釋，說「一云」，是因為舊的解釋有很多種，其中一種與經文不符，所以只說一種。其次，「今明」之後，正式解釋。說「鄰圓」，圓是指圓滿，接近圓滿的果位，鄰近妙覺（perfect enlightenment，完美的覺悟）。說「際極」，是顯示鄰近圓滿。第三，「所以」之後，說明獲得利益的原因在於佛國。「文云」之後引用經文證明。說「化功」，影響跡時（佛陀示現應化事蹟的時期）已經有教化利益，前後增進道業就是深遠的利益，權教之人處處都能獲得深刻的利益。第五，「故一音」之後，闡述道理，不必一定要等到〈壽量品〉，所以說「一音」。而且密益適合聽聞長遠的教法，時間和地點不同，顯教和密教各有差異，所以註釋說「云云」。第六
【English Translation】 English version: Kalpa beings (Kalpa beings, referring to sentient beings existing in a Kalpa) are naturally liberated as they mature, without relying on the shallow teachings of the Eight Aspects of the Buddha's Manifestation of Enlightenment, as required by the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Two Vehicles are not like this, so they need these teachings.
Eighth, the understanding has depths and shallows, which previous scholars have not elaborated on in detail. It is further divided into four aspects: First, briefly explain the reason, because understanding has differences in clarity and obscurity. Second, after 'Initially opening,' explain the meaning of depth and shallowness. Since it is said that upon first hearing the Dharma, one has already entered the Buddha's wisdom, and the Buddha's wisdom does not only stay at one stage. It may be only the first stage of Bodhisattva path, or the second, third, fourth, or even the tenth stage of Bodhisattva path. The advancement of these three stages is indeed true in principle. As explained in the commentary by Shi Weicun (Shi Weicun, possibly the name of the commentator), 'entering earlier' and 'entering now,' so the words 'entering now' cover the four stages, which are the three cycles of lifespan. However, the 'entering earlier' differs between the exoteric and esoteric teachings. Fearing that the previous meaning is not understood, it is explained again. Third, after 'Like listening,' use ordinary people to compare with sages, and use the rough to compare with the fine. If hearing again is of no benefit, then hearing for the first time is also in vain. The effort of the four stages should increase in principle, or reach a lifetime, and the reason lies in this. Fourth, after 'Single and multiple,' cite examples, such as getting clothes in cold weather, adding layers upon layers, the effect becomes better and better. 'Thickness' explains the meaning of single and multiple.
Question: If so, why did you say earlier that people in this true position have no depth or shallowness?
Answer: Generally speaking, the same position indeed has no depth or shallowness, but upon careful analysis, the degree of clarity and the degree of ascending, as well as the situation of already ascending to a higher position, there is an increase in principle.
Ninth, clarify the benefits gained from the expedient and true wisdom, divided into six aspects: First, put forward the old explanation, saying 'One says,' because there are many kinds of old explanations, one of which does not conform to the scripture, so only one is mentioned. Second, after 'Now clarify,' formally explain. Saying 'Neighboring roundness,' 'roundness' refers to perfection, approaching the perfect position, neighboring perfect enlightenment. Saying 'Ultimate limit,' is to show neighboring roundness. Third, after 'Therefore,' explain that the reason for obtaining benefits lies in the Buddha-land. After 'The text says,' cite scriptures to prove it. Saying 'Transformative merit,' the period of influencing traces (the period when the Buddha manifested responsive traces) already has the benefit of teaching, and the advancement of the path before and after is a profound benefit. People of expedient teachings can gain profound benefits everywhere. Fifth, after 'Therefore, one sound,' expound the principle, it is not necessary to wait until the 〈Chapter on the Lifespan of the Tathagata〉, so it is said 'one sound.' Moreover, esoteric benefits are suitable for hearing long-term teachings. Time and place are different, and the exoteric and esoteric teachings have their own differences, so the commentary says 'etcetera.' Sixth
「又我」下正證影響得益之文，若於己無益何謂欲得？
第十明待時不待時者，初正釋中先大判，次「若就」下就三週及本委論待等。三週之中自論密者，如法說時密聞大車及大通事而得益者，即不待時，中周密聞準說可見。
問：
三週及本有密說者，《玄》文那云「法華唯顯」？
答：
言顯密者，爾前遍圓互不相知，今至此經同入一圓，雖密而顯純一味故，但於一座有待不待，但知彰灼授記二乘，顯露分明說長遠壽，于茲一座無不聞知，故名為顯。
問云「非顯非密」者，謂決定性，於前四時既無密益，不至法華復無顯得，二處無益名失時不？答「余經」等者，謂前四時既云永滅，諸聲聞等不知變易，故《凈名》中迦葉自敘云「皆應號泣聲震三千，於此大乘已如敗種」。準彼經判，敗種豈生來至法華咸受佛記？若爾，佛于爾時何不即記，而使稽滯來至法華，顯密不同如前已釋，若將永滅權論用釋開會實經，經既已生，論何能滅？但以滅者于彼得聞，余經不說，況通經論？故失顯密亦非失時，但弘教者曲將釋此，是釋者過非論咎也。
「五千起去」等者，無四時之密益，失此會之顯功，此化失時彼土非冀，故應失時。答云：滅后益者是也。
問：經云「佛滅度
后實得羅漢」，容可得益，上慢不實應非此收。
答敦逼實者誠如所言，既通許遇余佛，亦何隔于上慢？如其不發，待后佛時。
問：佛若大慈，何不令其無謗生信？
答：是盲者過非日月咎，法界眾生未益者眾，況此五千已蒙下種，滅后時遠噹噹不遺。
問：身子初周為三根請者，此下雜料簡不關十門。言為四眾三根者，初周普請佛亦普說，余未悟者還為普請，既普請普說云何言佛各為說耶？此引三抑俟其三週，佛既權抑預表身子權能預謀，何以不各各請之？而三週之首通為三根，譬周之初通為中下，故諸天領解。文后云「爾時舍利弗白佛言：我今無復疑悔，是諸千二百等」，故知是為中根請也。乃至文云「愿為四眾說其因緣」，即為下根請也。答意可知。然身子設使預知在三，終須普請。
若爾，初周普請何故佛但作法說耶？何故譬說復更請耶？譬說已雙為中下，何故復作宿世說耶？
答：初周普請說亦普說，聞者未悟自在物機，中下尚昧是故重為中下普請，佛亦普為中下譬說，故千二百中四人之外屬下根者，故佛鑒機不須更請，便即許云「宿世因緣吾今當說」。
若爾，亦未申難，若通被三根，那云三抑俟其三請以表三週？
答：鑒物機情理須預照，及至為
【現代漢語翻譯】 現代漢語譯本
『后實得羅漢』（後來才真正證得阿羅漢果位的人），或許可以從中受益，但那些傲慢而不實在的人不應包括在此列。 回答：對於那些敦厚老實的人，正如你所說，既然允許他們將來遇到其他佛，又為何要排斥那些傲慢之人呢？如果他們不發心，就等待下一尊佛出世時再說。 提問：佛如果具有大慈悲心，為什麼不讓他們消除誹謗，生起信心呢？ 回答：這是盲人的過錯，不是太陽和月亮的罪過。法界眾生中尚未受益的人很多，何況這五千人已經種下了善根，滅度之後，經過漫長的時間，終究不會遺漏他們。 提問：舍利弗（Śāriputra）在第一週為三種根器的人請求說法，這下面的各種分析選擇與十門無關。說為四眾和三種根器說法，第一週普遍請求，佛也普遍說法，其餘未領悟的人還是爲了普遍請求，既然是普遍請求和普遍說法，為什麼說佛是分別地為他們說法呢？這種引用三次抑制來等待三次請求，以此來表示三週說法的方式，佛既然已經權巧地抑制，預先表明了舍利弗（Śāriputra）的權巧能力和預先謀劃，為什麼不各自請求呢？而三週之初就普遍地為三種根器說法，譬如一週之初就普遍地為中下根器說法，所以諸天領悟理解。經文後面說：『爾時舍利弗（Śāriputra）白佛言：我今無復疑悔，是諸千二百等』，所以知道這是為中根器的人請求說法。乃至經文說：『愿為四眾說其因緣』，就是為下根器的人請求說法。回答的意思可以理解。然而舍利弗（Śāriputra）即使預先知道要經過三次，最終還是需要普遍請求。 如果這樣，第一週普遍請求，為什麼佛只是作法說呢？為什麼譬喻說完之後又再次請求呢？譬喻說完已經同時為中下根器說法，為什麼又作宿世因緣的說呢？ 回答：第一週普遍請求，說法也是普遍的，聽的人沒有領悟，這是他們各自的根機問題。中下根器的人尚且不明白，所以再次為中下根器的人普遍請求，佛也普遍地為中下根器的人用譬喻說法，所以一千二百人中，除了四個人之外，其餘都屬於下根器的人，所以佛觀察到他們的根機，不需要再次請求，就答應說：『宿世因緣吾今當說』。 如果這樣，也並沒有完全解釋疑問，如果普遍地覆蓋三種根器，那為什麼說三次抑制來等待三次請求，以此來表示三週說法呢？ 回答：觀察眾生的根機和情感，理應預先照見，以及到了為他們說法的時候。
【English Translation】 English version
'Those who later truly attain Arhatship' may benefit, but the arrogant and insincere should not be included. Answer: For those who are honest and sincere, as you say, since they are allowed to encounter other Buddhas in the future, why exclude the arrogant? If they do not aspire, then wait until the next Buddha appears. Question: If the Buddha has great compassion, why doesn't he eliminate their slander and generate faith? Answer: This is the fault of the blind, not the fault of the sun and moon. There are many beings in the Dharma realm who have not yet benefited, let alone these five thousand who have already planted good roots. After their extinction, after a long time, they will not be missed. Question: Śāriputra (舍利弗) requested the Dharma for the three roots of beings in the first week. The various analyses and selections below are not related to the ten gates. Saying that the Dharma is preached for the four assemblies and the three roots, the first week is a universal request, and the Buddha also preaches universally. The rest who have not understood are still for universal request. Since it is a universal request and universal preaching, why say that the Buddha preaches separately for them? This kind of quoting three suppressions to wait for three requests, in order to represent the three weeks of preaching, since the Buddha has already skillfully suppressed, foreshadowing Śāriputra's (舍利弗) skillful ability and prior planning, why not request each separately? And at the beginning of the three weeks, the Dharma is universally preached for the three roots, just like at the beginning of the week, the Dharma is universally preached for the middle and lower roots, so the devas understand. The scripture later says: 'Then Śāriputra (舍利弗) said to the Buddha: I now have no more doubts or regrets, these one thousand two hundred, etc.', so we know that this is requesting the Dharma for those of middle root. And the scripture says: 'May you preach the causes and conditions for the four assemblies', which is requesting the Dharma for those of lower root. The meaning of the answer can be understood. However, even if Śāriputra (舍利弗) knew in advance that it would take three times, he would still need to make a universal request in the end. If so, why did the Buddha only preach the Dharma in the first week of universal request? Why request again after the parables are finished? The parables have already preached for the middle and lower roots at the same time, why preach about the causes and conditions of past lives again? Answer: The first week is a universal request, and the preaching is also universal. Those who hear do not understand, which is a matter of their own faculties. Those of middle and lower roots still do not understand, so they universally request again for those of middle and lower roots, and the Buddha also universally preaches with parables for those of middle and lower roots. Therefore, among the one thousand two hundred people, except for the four, the rest belong to those of lower root, so the Buddha observes their faculties and does not need to request again, and immediately agrees to say: 'I will now preach the causes and conditions of past lives'. If so, it does not fully explain the question. If it universally covers the three roots, then why say three suppressions to wait for three requests, in order to represent the three weeks of preaching? Answer: Observing the faculties and emotions of beings, one should foresee them, and when it comes to preaching the Dharma for them.
說何擇下中？故法說時已益中下，乃令中下再三便悟。「云云」者，豈有法說中下不聞？豈有初請專為極利？廣責舊見不曉大猷。
問者將法譬二對於宿世似如三世，若許三世當現如何？
答中言「無文」者，一往語耳。如說法中當爲汝說，若將昔三以望今一，則今為昔，當此約縱無方之辯以答無方之問，得作此說。若不爾者，但得依常立法譬名。既云無方，觸途皆轉，如譬說中大車望小大亦是當，如法說中望三為昔，一亦成現。今云「譬是現」者，譬是現事且云現耳。「準后望前」者，法譬在於宿世之後，故以宿世為過去也。準知法譬合同當現。
問：舊以五濁障大者，舊師計也。四句料簡今家破之。言「如前」者，指上《玄》文，五濁有除不除，大機有動不動，不得一向云障于大。亦可云「如后」，即后釋五濁中具歷五味四四句是。「有人」下復引他解，斷見惑竟有無明在，故所證真與此無明共為大障。無明舉修惑也，即不發心。初果故引《法華論》證。言「無煩惱」者，已斷見故。「有染慢」者，有修惑也。未知常住即是大障。若博地不執未有所證未曾斷見，二癡合明無明惑強，故云「獨障」。意云：五濁之中眾生、劫、命不全為障，為障者見修兩濁。「若爾」下他難也。意云：若二人無明
【現代漢語翻譯】 現代漢語譯本：
問：如何區分下、中根器的人？因為佛陀說法時，已經利益了中下根器的人，才使得中下根器的人再三領悟。「云云」這些話，難道說法時中下根器的人沒有聽見嗎？難道最初的請求說法僅僅是爲了極利根器的人嗎？這廣泛地責備了那些堅持舊見、不瞭解大道的人。
提問者將法說和譬喻這二者，對應于宿世，好像三世一樣。如果承認有三世，那麼當來世又該如何呢？
回答中說『沒有經文』，只是一種方便說法。比如在說法中，應當為你（指提問者）說。如果將過去的『三』與現在的『一』相比，那麼現在就成了過去。這可以運用縱橫無方的辯論來回答無方的問題，才能這樣說。如果不是這樣，那就只能按照常規來建立法說和譬喻的名稱。既然說是『無方』，那麼觸及任何方面都可以轉變。比如在譬喻中，用大車比喻小車，大車也可以說是當來。比如在法說中，相對於『三』來說是過去，那麼『一』也可以說是現在。現在說『譬喻是現在』，是因為譬喻是現在的事情，所以才說是現在。『根據後來推測先前』，是因為法說和譬喻存在於宿世之後，所以把宿世看作過去。由此可知，法說和譬喻共同指向當來。
問：舊說五濁障礙大乘根器的人，這是舊師的觀點。現在用四句料簡來破斥它。說『如前』，指的是前面《玄》文中的內容，五濁有能去除和不能去除的，大機有動和不動，不能一概而論地說五濁障礙大乘根器。也可以說『如后』，即後面解釋五濁時，詳細列舉了五味和四四句。『有人』下面又引用其他人的解釋，認為斷除了見惑之後，還有無明存在，所以所證的真如與這個無明共同構成大乘的障礙。無明指的是修惑，也就是不發菩提心。初果聖人因此引用《法華論》來證明。說『沒有煩惱』，是因為已經斷除了見惑。『有染慢』，是有修惑。因為未知常住的道理，這就是大乘的障礙。如果是凡夫，沒有執著，沒有證悟，沒有斷除見惑，兩種愚癡合起來，無明惑力強大，所以說是『獨障』。意思是說：五濁之中，眾生濁、劫濁、命濁不完全是障礙，作為障礙的是見濁和修濁。『若爾』下面是其他人的詰難。意思是說：如果這兩個人都有無明
【English Translation】 English version:
Question: How are the inferior and middling capacities distinguished? Because when the Dharma was preached, it had already benefited those of middling and inferior capacities, causing them to comprehend again and again. Regarding the words 'and so on,' did those of middling and inferior capacities not hear them when the Dharma was preached? Was the initial request for Dharma solely for those of the highest capacity? This broadly rebukes those who cling to old views and do not understand the great path (Mahayana).
The questioner compares the Dharma discourse (法說) and parables (譬喻) to past lives (宿世), as if they were the three times (三世). If the three times are acknowledged, then what about the future?
The answer stating 'no text' (無文) is merely a provisional statement. For example, in the Dharma discourse, it should be spoken for you (the questioner). If the past 'three' are compared to the present 'one,' then the present becomes the past. This can employ the argument of unrestricted (無方) debate to answer unrestricted questions, and only then can this be said. If not, then one can only establish the names of Dharma discourse and parables according to convention. Since it is said to be 'unrestricted,' touching any aspect can transform. For example, in parables, comparing a large cart to a small cart, the large cart can also be said to be the future. For example, in Dharma discourse, relative to the 'three' as the past, the 'one' can also become the present. The statement 'parables are the present' is because parables are present matters, hence they are said to be present. 'Judging the past based on the future' is because Dharma discourse and parables exist after past lives, hence past lives are regarded as the past. From this, it can be known that Dharma discourse and parables together point to the future.
Question: The old view that the five defilements (五濁) obstruct those of great capacity is the view of old teachers. The four-phrase analysis (四句料簡) is now used to refute it. Saying 'as before' refers to the content in the 《玄》 text above, the five defilements can be removed or not removed, the great potential can be moved or not moved, and it cannot be generally said that the five defilements obstruct the great capacity. It can also be said 'as after,' that is, the later explanation of the five defilements lists in detail the five flavors (五味) and the four four-phrase analyses. 'Someone' below again quotes others' interpretations, believing that after severing the afflictions of wrong views (見惑), there is still ignorance (無明) present, so the Suchness (真如) realized and this ignorance together form a great obstacle to Mahayana. Ignorance refers to the afflictions of cultivation (修惑), which is not generating Bodhicitta (菩提心). The first fruit (初果) is therefore cited from the Treatise on the Lotus Sutra (《法華論》) as proof. Saying 'no afflictions' is because the afflictions of wrong views have already been severed. 'Having tainted pride' is having the afflictions of cultivation. Because the principle of permanence (常住) is not yet known, this is a great obstacle to Mahayana. If it is an ordinary person (博地) who does not cling, has not realized, and has not severed the afflictions of wrong views, the two kinds of ignorance combined, the power of ignorance is strong, hence it is said to be a 'sole obstacle.' The meaning is: among the five defilements, the defilement of beings (眾生濁), the defilement of time (劫濁), and the defilement of life (命濁) are not entirely obstacles; what are obstacles are the defilement of views (見濁) and the defilement of cultivation (修濁). 'If so' below is others' challenge. The meaning is: if these two people both have ignorance
若共若獨俱能障者，此之無明若定能障即定須破，若聞法已破不妨聞法，何障之有？若未聞法無明先破，則聞法時無明已去復不名障。此是三論師意，不問無明為障所以，直以自他等責障有無。
「答」至「為通」者，聞法故破、破由聞法。言「無前後」者，未聞法破為前、聞法已破為后，前名自破、后名他破，自他無破、無因不可。次「雖不前後」等者，雖非自他因緣故破，以因緣故亦前亦后，亦前故暗滅、亦后故明生，今從破說故無前後，今從立說無明定障。又亦應云雖無前後聞法定破。次更料簡知與不知，初引兩經皆云知，何以此經三週說竟猶云不知？然雖云知，文意少別，彼屬方等應具二意，一者對諸菩薩云二乘人元發大心后終歸大，二以「不愚」等一往斥之，具如《止觀》第三文末。彼漫引之以為難辭。
「云何三根之後」等者，〈法師品〉后假長行文中雲「若聲聞人聞是經驚疑怖畏，當知是為增上慢者」，此以上慢驚疑而顯不知，但三根之後皆悉應知。何故猶云驚疑怖畏？初疑謂三週之初動執生疑，后悟謂三週領解解后無疑，何故此後尚自驚疑？
答中二意，初通明知，次「凡有」下分門別釋。初文意者，此經亦云知者，責于問者何以專引不知之文，故此經與記處處云知。次引今文正
【現代漢語翻譯】 現代漢語譯本：如果共同或單獨都能造成障礙，那麼這個無明（avidyā，指對事物真相的迷惑和無知）如果確實能造成障礙，就必須被破除。如果聽聞佛法后破除了無明，那麼聽聞佛法就沒有妨礙，又有什麼障礙呢？如果未聽聞佛法就先破除了無明，那麼聽聞佛法時無明已經去除，就不再被稱為障礙了。這是三論宗的觀點，不問無明作為障礙的原因，直接用自身和他人的情況來責問障礙的有無。
『答』到『為通』的部分，意思是聽聞佛法所以能破除無明，破除無明是因為聽聞佛法。所說的『無前後』，是指未聽聞佛法就破除無明是『前』，聽聞佛法后破除無明是『后』，『前』稱為自己破除，『后』稱為他人破除，自己和他人都無法破除，沒有原因是不可能的。接下來『雖不前後』等，意思是雖然不是因為自己或他人的因緣而破除無明，但因為因緣的緣故，也可以說是『前』也可以說是『后』，因為是『前』所以黑暗消滅，因為是『后』所以光明產生，現在從破除的角度來說，所以沒有前後之分，現在從建立的角度來說，無明一定是障礙。又可以這樣說，雖然沒有前後之分，但聽聞佛法一定能破除無明。接下來進一步分析知道與不知道的情況，最初引用的兩部經都說『知道』，為什麼這部經三週說法結束后還說『不知道』？然而雖然說『知道』，但文意略有不同，那兩部經屬於方等部，應該包含兩種意思，一是針對諸位菩薩說二乘人最初發大心，最終還是歸向大乘，二是用『不愚』等詞語簡單地斥責他們，具體內容可以參考《止觀》第三卷末尾。他們隨便引用這些內容來作為詰難的理由。
『云何三根之後』等，意思是〈法師品〉後面的長行文中說『如果聲聞人聽聞這部經後感到驚疑怖畏，應當知道這是增上慢者』，這是用增上慢者的驚疑來顯示他們不知道，但三根（指利根、中根、鈍根）之後都應該知道。為什麼還說他們感到驚疑怖畏呢？最初的疑是指三週說法之初，動搖執著而產生疑惑，後來的悟是指三週說法后領悟理解，理解后就沒有疑惑了，為什麼在這之後還感到驚疑呢？
回答中有兩種意思，首先是普遍說明知道，其次是『凡有』以下，分門別類地解釋。第一段文字的意思是，這部經也說『知道』，責問提問者為什麼只引用『不知道』的文字，所以這部經和授記之處處都說『知道』。接下來引用現在的經文進行正式說明。
【English Translation】 English version: If both together and alone can obstruct, then this avidyā (ignorance; delusion about the true nature of things), if it can definitely obstruct, must be destroyed. If avidyā is destroyed after hearing the Dharma, then hearing the Dharma is not obstructed, so what obstruction is there? If avidyā is destroyed before hearing the Dharma, then when hearing the Dharma, avidyā has already been removed, and it is no longer called an obstruction. This is the view of the Sanlun (Madhyamaka) school, which does not ask for the reason why avidyā is an obstruction, but directly uses the situation of oneself and others to question the existence or non-existence of obstruction.
The part from 'Answer' to 'for communication' means that hearing the Dharma enables the destruction of avidyā, and the destruction of avidyā is due to hearing the Dharma. The saying 'no before and after' refers to destroying avidyā before hearing the Dharma as 'before', and destroying avidyā after hearing the Dharma as 'after'. 'Before' is called self-destruction, and 'after' is called other-destruction. It is impossible for oneself and others to destroy it, and it is impossible without a cause. Next, 'although not before and after' etc., means that although it is not destroyed due to the conditions of oneself or others, it can be said to be 'before' or 'after' due to conditions. Because it is 'before', darkness is extinguished, and because it is 'after', light is produced. Now, from the perspective of destruction, there is no before and after. Now, from the perspective of establishment, avidyā is definitely an obstruction. It can also be said that although there is no before and after, hearing the Dharma will definitely destroy avidyā. Next, further analyze the situation of knowing and not knowing. The first two sutras cited both say 'knowing', why does this sutra still say 'not knowing' after the three rounds of teachings? However, although it says 'knowing', the meaning of the text is slightly different. Those two sutras belong to the Vaipulya (Fangdeng) section and should contain two meanings. One is to tell the Bodhisattvas that the Shravakas initially aspire to the Great Vehicle, but eventually return to the Great Vehicle. The second is to simply rebuke them with words such as 'not foolish'. The specific content can be found at the end of the third volume of 'Zhigan'. They casually quoted these contents as a reason for questioning.
'Why after the three roots' etc., means that the long passage after the 'Teacher of the Dharma' chapter says 'If a Shravaka hears this sutra and feels surprised, doubtful, and fearful, he should know that he is a person of increased arrogance'. This uses the surprise and doubt of those with increased arrogance to show that they do not know, but everyone after the three roots (referring to sharp, medium, and dull faculties) should know. Why do they still feel surprised, doubtful, and fearful? The initial doubt refers to the beginning of the three rounds of teachings, shaking attachments and generating doubt. The later understanding refers to understanding after the three rounds of teachings, and there is no doubt after understanding. Why do they still feel surprised and doubtful after this?
There are two meanings in the answer. The first is to generally explain knowing, and the second is to explain by categories from 'All have' below. The meaning of the first paragraph is that this sutra also says 'knowing', questioning the questioner why only quoting the text of 'not knowing', so this sutra and the places of prediction all say 'knowing'. Next, quote the current sutra for formal explanation.
答云知。三根之後有不知者，敦逼之辭，諸不愚等來至法華皆悉已知，假使更有不知之人判成上慢，既非上慢道理皆知，滅想尚知何況余耶？次分門釋者，初明知者，聲聞于彼亦不云知，佛于彼經為諸菩薩說其元意，故云知耳。此即答前兩經之問，昔曾發大故云前知，中間退大，次明不知，今至法華被會方知。若佛在世三根得記，佛滅度后無不知者。「又身子」下重引此經以證不知，初句是身子敘千二百不知，「我今」下法說之初自敘不知，此是三週之前不知之文，非關三週后也。「又大通」下此當三週之後亦有不知之文。何者？既云說是經時，十六沙彌皆悉信受，聲聞眾中亦有信解，其餘眾生千萬億眾皆生疑惑，即是彼佛在世亦有不知之人。然亦不得云永不知，即是王子為其覆講，此十六子義當余佛。佛雖在世四依弘經理亦不失，當知且對聞佛說時云不知耳。「若執」下，次為和會，于中先總非，次正會。初不許偏執者，如前二文，或初後知而中間不知，或初不知后必得知。生滅度想尚于彼知，況在佛世暫時不知，安得固執而生矛盾？矛盾具如《止觀》記。「論者」下抑挫凡情，恐成巨損。言「餘事」者，修行趣果有饒益者方可論之。「聲聞」等者且順《大經》諍論之文，故《大經》皆云「不解我意」。然彼《經》
【現代漢語翻譯】 現代漢語譯本： 回答說：『知道。』三根（三種根器：利根、中根、鈍根）之後還有不知道的，這是敦促逼問的語氣。那些不愚鈍等等的人來到《法華經》法會上，都已經知道了。假設還有不知道的人，那就判定為增上慢（未得謂得，自以爲了不起），既然不是增上慢，道理上都應該知道。連滅除妄想的事情都知道，何況其他呢？接下來分門別類地解釋，首先說明『知』：聲聞（聽聞佛陀教誨而證悟的修行者）在那時也不說知道，佛陀在那部經中是為諸菩薩說其根本意趣，所以說『知』。這便是回答前面兩部經的疑問：過去曾經發過大愿，所以說『先前知道』，中間退失大愿，接下來說明『不知』，現在到了《法華經》法會才知曉。如果佛陀在世，三根都能得到授記，佛陀滅度后就沒有不知道的。 『又舍利弗』以下，再次引用此經來證明『不知』。第一句是舍利弗敘述一千二百人不知道，『我今』以下，是法說之初，自己敘述不知道，這是三週說法之前『不知』的文句，與三週說法之後無關。『又大通』以下，這相當於三週說法之後也有不知道的文句。為什麼呢？既然說『說是經時』，十六位沙彌（出家男子）都信受，聲聞眾中也有信解的，其餘眾生千萬億眾都產生疑惑，這就是那位佛陀在世時也有不知道的人。然而也不得說永遠不知道，就是王子為他們覆講，這十六位王子的意義相當於其餘諸佛。佛陀即使在世，四依（依法、依義、依了義、依智）弘揚經義的道理也不可缺失，應當知道只是針對聽聞佛陀說法時說『不知』而已。 『若執』以下，接下來是爲了調和會通，其中先總的否定，然後正式會通。首先不允許偏執，如前面兩段文，或者最初知道而中間不知道，或者最初不知道而後來必定知道。連生滅度想（對生滅和涅槃的執著）尚且在那時知道，何況在佛陀在世時暫時不知道，怎麼能固執地產生矛盾呢？矛盾具體如《止觀》記中所說。 『論者』以下，是爲了抑制凡夫的情執，恐怕造成巨大的損失。所說的『餘事』，是指修行趣向果位有饒益的事情才可以討論。『聲聞』等，是順著《大般涅槃經》諍論的文句，所以《大般涅槃經》都說『不理解我的意思』。然而那部經。
【English Translation】 English version: He replied, 'They know.' After the three roots (three kinds of faculties: sharp, medium, and dull), there are those who do not know. This is a tone of urging and pressing. Those who are not dull, etc., having come to the Lotus assembly, all already know. Supposing there are still those who do not know, then they are judged as having 'increased arrogance' (thinking they have attained what they have not, considering themselves great). Since they are not of increased arrogance, in principle they should all know. Even the matter of extinguishing thoughts is known, how much more so other things? Next, classifying and explaining, first explaining 'knowing': the Shravakas (disciples who attain enlightenment by hearing the Buddha's teachings) also do not say they know at that time. The Buddha in that sutra spoke of its fundamental meaning for the Bodhisattvas, therefore it is said 'they know.' This is answering the questions of the previous two sutras: in the past, they had made great vows, therefore it is said 'they knew beforehand'; in the middle, they retreated from the great vows. Next, explaining 'not knowing': now, having come to the Lotus assembly, they then know. If the Buddha were in the world, the three roots could receive predictions; after the Buddha's Parinirvana, there would be none who do not know. 'Moreover, Shariputra' below, again quoting this sutra to prove 'not knowing.' The first sentence is Shariputra narrating that one thousand two hundred people do not know; 'I now' below, is at the beginning of the Dharma talk, personally narrating not knowing. This is the text of 'not knowing' before the three rounds of teachings, and is not related to after the three rounds of teachings. 'Moreover, Great Universal Wisdom Excellence' below, this corresponds to there also being those who do not know after the three rounds of teachings. Why? Since it says 'when this sutra was spoken,' the sixteen Shramaneras (novice monks) all believed and accepted it, and among the Shravaka assembly there were also those who believed and understood, but the remaining sentient beings, millions upon millions, all generated doubts. This is that even when that Buddha was in the world, there were those who did not know. However, one must also not say they never know, that is, the princes repeated the teachings for them. The meaning of these sixteen princes corresponds to the remaining Buddhas. Even when the Buddha is in the world, the principle of the Four Reliances (relying on the Dharma, relying on the meaning, relying on the definitive meaning, relying on wisdom) propagating the teachings cannot be lost. One should know that it is only said 'not knowing' in response to hearing the Buddha's teachings. 'If clinging' below, next is to harmonize and reconcile, in which first there is a general negation, then a formal reconciliation. First, it is not permitted to be biased, as in the previous two texts, either knowing initially but not knowing in the middle, or not knowing initially but certainly knowing later. Even the thought of birth, extinction, and liberation (attachment to birth, death, and Nirvana) is known at that time, how much more so temporarily not knowing when the Buddha is in the world. How can one stubbornly create contradictions? The contradictions are specifically as described in the 'Mohe Zhiguan' (Great Calming and Contemplation). 'Commentators' below, is to suppress the emotions of ordinary people, fearing that it will cause great loss. The 'other matters' that are spoken of refer to matters that are beneficial for cultivating and progressing towards the fruition. 'Shravakas' etc., is following the wording of the disputes in the 'Mahaparinirvana Sutra', therefore the 'Mahaparinirvana Sutra' all says 'do not understand my meaning'. However, that sutra.
中二十三雙俱云不解者，以對昔教故責迷者二俱不解，若識化意則二俱名解，在昔須云不成執者，望今成過；在今須云必成，望后逗小成過，以大小教開與不開並通三世。若唯引不成以證定性，既俱有過安偏引耶？雙引各執尚違教旨，迷實執權其過非小，亡權執實斯愆猶薄，既申實教須云定成，人不見之徒援權典用證實教。
「今試」下正存今教而為融會，先正融會，雖有二初大初為定，豈從中間取小情執小滅為規，故大教定成不須為諍，一義既爾，二十二雙請為觀之。若佛世尊俱留有妨之文，何成三達五眼？故依此判諍論自消。縱二十三內小部不同，灼然易殄。次「若得此意」下於念處中以分權實，故知但點二種初業，其滯自消，何須復以一初作妨？況若聞《法華》無復疑悔，知與不知二門無壅，故權實二人知不知別。「有人言」下引古略立利鈍二人，及至解釋離為四句，純以權人示知不知，故不應理。「今不取」下總破。故準今意具明權實，是故不用純權四句。若委論者約實行對權各為四句，故注「云云」。文且略立權者先知、實者不知，寄小初業生滅想者，現世不知，知者現得悟者是也。即初二句也。第三句者，初不知後知。第四句者即方等中被斥者機未發故非知，以被斥故非不知。權人同實示知不知，
【現代漢語翻譯】 現代漢語譯本 中二十三雙俱云不解者，是因為對照過去的教義，責備迷惑的人，認為兩者都不理解。如果認識到教化的用意，那麼兩者都可以稱為理解。在過去需要說不能執著，是因為希望現在能夠成就；在現在需要說必定成就，是因為希望將來逗引小乘而成就，因為大乘和小乘的教義，開顯與不開顯，都貫通三世。 如果僅僅引用不能成就來證明是固定不變的性質，既然兩者都有過失，為什麼偏袒地引用呢？雙方各自執著尚且違背佛教的宗旨，迷惑于權巧而執著于真實，過失不小；捨棄權巧而執著于真實，這種過失還算輕微。既然闡述真實的教義，就需要說必定成就，人們不明白這一點，只是徒勞地援引權巧的經典來證實真實的教義。
『今試』以下，正是儲存現在的教義而進行融合會通。先是正面的融合會通，雖然有二初（兩種初學之人），以大初（大乘初學之人）為定，怎麼能從中間取小情（小乘的情執），以小滅（小乘的滅）為準則呢？所以大乘教義必定成就，不需要為此爭論。一個義理既然如此，二十二雙（二十二種對立的觀點），請依此來觀察。如果佛世尊都留下有妨礙的文字，怎麼能成就三達（宿命達、天眼達、漏盡達）五眼（肉眼、天眼、慧眼、法眼、佛眼）呢？所以依照這個原則來判斷，爭論自然消除。即使二十三內（二十三種觀點內部）小部（小乘部派）不同，也顯然容易消滅。 其次，『若得此意』以下，在念處（四念處：身念處、受念處、心念處、法念處）中區分權巧和真實，所以知道只是點示兩種初業（初學者的修行），他們的滯礙自然消除，何須再用一個初業來妨礙呢？何況如果聽聞《法華經》，就不會再有疑惑後悔，知道與不知道兩種門徑沒有阻塞，所以權巧和真實兩種人，知道與不知道是有區別的。『有人言』以下，引用古義，簡略地設立利根和鈍根兩種人，等到解釋時，分離為四句，完全用權巧之人來表示知道和不知道，所以不合道理。『今不取』以下，總的破斥。所以按照現在的意思，詳細地說明權巧和真實，因此不用純粹權巧的四句。如果詳細論述，就按照實行（實際修行）對權巧，各自分為四句，所以註疏說『云云』。文辭且簡略地設立權巧之人先知道、真實之人不知道，寄託于小乘初業的生滅之想的人，現世不知道，知道的人現在得到開悟就是了。這就是最初的兩句。第三句是，最初不知道，後來知道。第四句就是方等經中被呵斥的人，根機沒有成熟，所以不是知道，因為被呵斥，所以不是不知道。權巧之人與真實之人相同，表示知道和不知道。
【English Translation】 English version Those who say that all twenty-three pairs do not understand, it is because they compare with the past teachings and blame the confused, thinking that both do not understand. If they recognize the intention of the teaching, then both can be called understanding. In the past, it was necessary to say that one should not be attached, because it was hoped that it could be achieved now; now it is necessary to say that it will definitely be achieved, because it is hoped that it will lead the Hinayana to achieve, because the teachings of Mahayana and Hinayana, whether revealed or not, penetrate the three worlds. If one only cites non-achievement to prove that it is a fixed nature, since both have faults, why cite it partially? If both sides cling to their own views, they still violate the tenets of Buddhism. Being confused by expediency and clinging to reality is no small fault; abandoning expediency and clinging to reality, this fault is still slight. Since expounding the true teachings, it is necessary to say that it will definitely be achieved. People do not understand this, but futilely cite expedient scriptures to prove the true teachings.
『Now try』 below, it is to preserve the present teachings and to integrate and understand them. First, the positive integration and understanding, although there are two beginners (two kinds of beginners), with the great beginner (Mahayana beginner) as the fixed, how can we take the small affection (Hinayana's affection) from the middle, and take the small extinction (Hinayana's extinction) as the criterion? Therefore, the Mahayana teachings will definitely be achieved, and there is no need to argue about it. Since one meaning is like this, please observe the twenty-two pairs (twenty-two kinds of opposing views) accordingly. If the Buddha and World Honored One have left texts that are obstructive, how can they achieve the three understandings (past life understanding, heavenly eye understanding, exhaustion of leakage understanding) and five eyes (flesh eye, heavenly eye, wisdom eye, dharma eye, Buddha eye)? Therefore, according to this principle, the dispute will naturally be eliminated. Even if the small parts (Hinayana schools) within the twenty-three (twenty-three kinds of views) are different, they are obviously easy to eliminate. Secondly, 『If you get this meaning』 below, distinguish between expediency and reality in the mindfulness (four mindfulnesses: mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharma), so you know that it is only pointing out the two initial karmas (the practice of beginners), their stagnation will naturally be eliminated, why use an initial karma to hinder it again? Moreover, if you hear the 『Lotus Sutra』, you will no longer have doubts and regrets, and there will be no blockage in the two paths of knowing and not knowing, so there is a difference between the expedient and the real, knowing and not knowing. 『Some people say』 below, citing ancient meanings, briefly setting up two kinds of people with sharp roots and dull roots, and when explaining, separating them into four sentences, completely using expedient people to express knowing and not knowing, so it is unreasonable. 『Now I don't take』 below, generally refuting. Therefore, according to the present meaning, explain in detail the expediency and reality, so do not use the purely expedient four sentences. If you discuss in detail, divide each into four sentences according to the actual practice (actual practice) against expediency, so the commentary says 『etc.』. The text briefly sets up that the expedient person knows first, the real person does not know, and those who entrust the thought of birth and death to the initial karma of Hinayana, do not know in this life, and those who know now get enlightenment. These are the first two sentences. The third sentence is that they did not know at first, but knew later. The fourth sentence is the one who was reprimanded in the Fangdeng Sutra, whose roots were not mature, so he did not know, and because he was reprimanded, he did not not know. The expedient person is the same as the real person, expressing knowing and not knowing.
論其內心無時不知，故不用舊于義自顯，更廣約諸教何位何時、顯密權實知不知等。望舊雖爾，今家于實，只是初則不知，後方得知，因此重料簡緣覺。
問，可知。答中引經云「從知」者。
問：此佛亦有聞法緣覺，何不令其聞佛說法如方等般若中二乘之人耶？
答：
未斷惑者可令聞法，已斷惑者自謂獨覺，以是應知世無二佛。
問：
緣覺在小，住亦何妨？
答：
元為法滅無師獨悟，既有佛興復不稟教，去則不與稟教為妨，是故不同方等元是稟教之人。
問：
徙向何處？
答：
向無佛興處，縱在此界亦是佛教所不及處，如有德王興豈彗星不沒？
若爾，其得神通豈不知耶？
答：
為護物機不護緣覺，知亦何爽？
「愿生」至「十四生」者，以愿簡其任運生數而值佛者，若愿生者生數未滿，若后在天愿尚牽來，具如眷屬妙中，是故此人即名聲聞。言「十四生」者，人天各七，但總立七或二十八，具如《止觀》第六記。明極鈍者至十四耳，故生未滿即成無學。「二三果」者，如一來人及五含中后之三人，知佛出世尚有從天下來親近佛等，若上流者縱至無色及無色般，並有起欲界化來見佛者，若不見佛
【現代漢語翻譯】 現代漢語譯本：
因為他們的內心無時無刻不在覺知，所以不需要像過去那樣從義理上顯現，更廣泛地涵蓋諸如顯教、密教、權教、實教的地位和時間，以及知與不知等問題。雖然過去是這樣，但現在我們從實際出發，認為他們最初是不知道的，後來才得知，因此需要重新考察緣覺（Pratyekabuddha，獨覺）。 問：可知是什麼意思？答：在回答中引用經文說『從知』。 問：這些佛也有聽聞佛法的緣覺，為什麼不讓他們像《方等經》（Vaipulya Sutra）和《般若經》（Prajna Sutra）中的二乘（Sravaka，聲聞；Pratyekabuddha，緣覺）之人那樣聽聞佛陀說法呢？ 答：
未斷除煩惱的人可以讓他們聽聞佛法，已經斷除煩惱的人自認為是獨覺，因此應該知道世上沒有兩位佛。 問：
緣覺在小乘（Hinayana）中，住在那裡又有什麼妨礙呢？ 答：
緣覺原本是因為佛法滅盡，沒有老師而獨自覺悟的。既然有佛出現，他們又不接受佛的教導。離開就不會妨礙接受教導的人，所以和《方等經》中原本就接受教導的人不同。 問：
他們遷徙到哪裡去呢？ 答：
遷徙到沒有佛出現的地方，即使在這個世界，也是佛教教化所不及的地方。如果像有德之王興起，彗星難道不會消失嗎？ 如果這樣，他們得到神通難道不知道嗎？ 答：
佛陀是爲了守護眾生的根機，而不是爲了守護緣覺。知道又有什麼妨礙呢？ 『愿生』到『十四生』，是用願力來簡化他們任運而生的次數，從而值遇佛陀。如果發願往生，那麼所生的次數就沒有圓滿。如果後來在天上，願力還會牽引他們前來，具體情況如《眷屬妙》中所說。因此，這些人就被稱為聲聞（Sravaka，聽聞佛陀教導的人）。『十四生』，是指人道和天道各七次，但總共可以立為七次或二十八次，具體情況如《止觀》（Mohe Zhiguan）第六卷的記載。說明最遲鈍的人最多經歷十四次生死，所以在生死未圓滿時就成就了無學（Asaiksa，不再需要學習的果位）。『二三果』，如一來人（Sakrdagamin，一來果）以及五不還天（Anagamin）中后三位，知道佛陀出世，尚且有從天上下來到佛陀處親近佛陀等情況。如果根器上利的人，即使到了無色界（Arupadhatu）以及從無色界般涅槃（Parinirvana），也有從欲界（Kamadhatu）化生來見佛陀的。
【English Translation】 English version:
Because their minds are constantly aware, there is no need to manifest from the meaning as in the past. It covers more broadly the positions and times of various teachings such as Exoteric, Esoteric, Provisional, and Real, and whether they know or do not know. Although it was like that in the past, now, from a practical standpoint, we believe that they initially do not know, and only later do they come to know. Therefore, it is necessary to re-examine the Pratyekabuddhas (Solitary Buddhas). Question: What does 'knowable' mean? Answer: The sutra quoted in the answer says 'from knowing'. Question: These Buddhas also have Pratyekabuddhas who hear the Dharma. Why not let them hear the Buddha's teachings like the Sravakas (Hearers) and Pratyekabuddhas in the Vaipulya Sutra and Prajna Sutra? Answer:
Those who have not severed their delusions can be allowed to hear the Dharma. Those who have severed their delusions consider themselves solitary Buddhas. Therefore, it should be known that there are no two Buddhas in the world. Question:
Since Pratyekabuddhas are in the Hinayana (Small Vehicle), what harm is there in residing there? Answer:
Originally, they awakened alone without a teacher because the Dharma had perished. Now that a Buddha has appeared, they do not receive the Buddha's teachings. Leaving does not hinder those who receive the teachings. Therefore, they are different from those in the Vaipulya Sutra who originally received the teachings. Question:
Where do they migrate to? Answer:
They migrate to places where no Buddha appears. Even in this world, it is a place beyond the reach of Buddhist teachings. If a virtuous king arises, wouldn't the comet disappear? If so, wouldn't they know if they obtained supernatural powers? Answer:
The Buddha protects the faculties of beings, not the Pratyekabuddhas. What harm is there in knowing? From 'wishing to be born' to 'fourteen births' refers to simplifying the number of births they undergo naturally through their vows, thereby encountering the Buddha. If they vow to be reborn, then the number of births is not yet complete. If they are later in the heavens, their vows will still draw them here, as described in the 'Wonderful Retinue'. Therefore, these people are called Sravakas (those who hear the Buddha's teachings). 'Fourteen births' refers to seven in the human realm and seven in the heavenly realm, but a total of seven or twenty-eight can be established, as recorded in the sixth volume of the Mohe Zhiguan (Great Calming and Contemplation). It explains that the dullest person experiences at most fourteen births and deaths, so they attain the state of no more learning (Asaiksa) before completing their cycle of births. 'Second and third fruits' refers to the Once-Returner (Sakrdagamin) and the last three of the five Anagamin heavens, who know that when a Buddha appears in the world, they still come down from the heavens to approach the Buddha. If they are of superior faculties, even if they reach the Formless Realm (Arupadhatu) and attain Parinirvana from the Formless Realm, they still transform from the Desire Realm (Kamadhatu) to see the Buddha.
亦可容得有餘般時，亦名獨覺，故云「二果三果例然」。今云「例然」者，以從愿故，況復二果欲人天生愿亦易牽。「變化緣覺」者，義準聲聞亦具四種，今文列一義已含三，所化兼二故也。
「許文為三」，三文各二，則以三文各二字是。如初文中初是順，次「豈得」下許。次文，初是誡，「吾當」下許。第三文，初是簡，「汝今」下許。「大經四善法」者，〈德王品〉釋十功德中雲「一者親近善友，二者聽聞正法，三者思惟其義，四者如說修行，唯此四法是涅槃因。若言苦行是涅槃因，無有是處。」后之三句即三慧也。故佛誡之是涅槃近因緣也。「五千在座」至「簡眾」者，或當過去有謗法緣，或機未熟聞必生謗，故佛知時神力令去。又如說《瓔珞經》時，五千菩薩尚從座起去，彼〈譬喻品〉因佛說法身功德，座中有五千菩薩從座起去。目連問佛：此諸正士修菩薩道，已入如來正法之藏，行過三乘，何故聞說三身不受而退？佛言：善男子！聞說是者沸血流面。何以故？是無數劫恒生誹謗，是輩過去恒沙佛所，修行六度起于著想，有悔心故、有退轉故，當更經歷勤苦之難，千佛過去猶未得度，是人雖修菩薩之道，欲得成佛終不可得，如人慾于虛空造室，終不可成。今謂此乃三藏菩提之心機未合時，若聞三身理
合生謗，通在衍門生謗義少，故知今人雖欲發心，不簡偏圓不解誓境，未來聞法何能免謗？
問：
前云三止抑待三根，今何故云由五千在座？
答：
三請已后五千必去，只一三止用當二義，于理無妨，有時一法當無量緣，只此二事何足生疑。
「五濁障多」者，五濁加多表具見修，復加執慢故根名深，障罪是根而或未深，故加執慢方乃名深。「枝葉細末」者，若實得果如根本大材任為器用，但計枝葉謂為堪任，而輕根本，謂等謂過名增上慢。「執方便之方便」者，小乘四果已是方便，更于暖頂執為真極，應知上慢不全無法，但以淺位自謂增上，而慢他人名增上慢。「四請」者，以受旨文義當一請，並前為四。
「毒鼓」者，《大經》云：「譬如有人以毒涂鼓，于大眾中擊令出聲，聞者皆死。鼓者，平等法身。毒者，無緣慈悲。打者，發起眾也。聞者，當機眾也。死者，無明破也。」今世惑破近死，正當當機人也。來世惑破遠死。此五千等雖非當機，如來何不強為其說作久遠因，如喜根等即遠益人，具如《止觀》第八記。
答中雲「華嚴末席」者，此且一往寄結集說。舊《經》三十七云：「時舍利弗祇園林出，不見如來自在莊嚴變化及師子吼妙功德等，不見諸大菩薩眷
【現代漢語翻譯】 現代漢語譯本：
如果產生誹謗，通常是因為對於『衍門』（指開權顯實的法華之門）的理解不夠深入，導致對『生謗』（因不理解真實教義而產生的誹謗）的認識不足。因此，可以知道現在的人即使想要發心修行，如果不區分『偏圓』（偏教和圓教），不瞭解『誓境』（所發誓愿的境界），那麼未來聽聞佛法時，又怎麼能避免誹謗呢？
問：
前面說『三止』是爲了抑制和等待三種根器的眾生，現在為什麼又說是由於五千人離席的緣故呢？
答：
在三次勸請之後，五千人必然會離席，僅僅用一次『三止』就可以涵蓋兩種含義，在道理上是沒有妨礙的。有時一種法可以對應無量的因緣，僅僅這兩件事又有什麼值得懷疑的呢？
『五濁障多』，五濁再加上『多』，表示既有『見惑』（知見上的迷惑）又有『修惑』（修行上的迷惑），再加上執著和傲慢，所以說根器很深。如果只是障礙和罪業，根器可能還不夠深，所以加上執著和傲慢才算根器深。『枝葉細末』，如果真正證得果位，就像根本的大木材一樣可以用來製作各種器物。但是隻看重枝葉末節，認為自己堪能勝任，而輕視根本，認為自己和根本相等甚至超過根本，這就叫做『增上慢』。『執方便之方便』，小乘的四果已經是方便法門，卻在『暖位』和『頂位』上執著，認為那就是真正的究竟。應該知道，增上慢的人並非完全沒有佛法，只是以淺顯的境界自認為已經達到很高的境界，並且輕慢他人，這就叫做增上慢。『四請』，因為接受旨意的文句相當於一次勸請，加上前面的三次，總共是四次勸請。
『毒鼓』，《大般涅槃經》中說：『譬如有人用毒藥塗在鼓上，在大眾中敲擊，發出聲音，聽到的人都會死亡。鼓，代表平等法身。毒，代表無緣慈悲。敲擊，代表發起大眾。聽到，代表當機眾。死亡，代表破除無明。』現在破除迷惑就像是近死，正是針對當機的人。未來破除迷惑就像是遠死。這五千人雖然不是當機者，如來為什麼不勉強為他們說法，作為長遠的因緣呢？就像喜根等，就是長遠利益的人，具體內容可以參考《止觀》第八卷的記載。
回答中說『華嚴末席』，這只是從一次結集的情況來說。舊《經》第三十七卷說：『當時舍利弗在祇園林中出來，看不到如來自在莊嚴的變化以及獅子吼的微妙功德等，也看不到諸大菩薩的眷屬。』
【English Translation】 English version:
If slander arises, it is usually because the understanding of the 'Derivation Gate' (referring to the Lotus Sutra's gate of opening provisional teachings to reveal the real) is not deep enough, leading to insufficient understanding of 'arising slander' (slander arising from not understanding the true teachings). Therefore, it can be known that even if people today want to generate the aspiration for enlightenment, if they do not distinguish between 'provisional and complete' (provisional teachings and complete teachings), and do not understand the 'realm of vows' (the realm of the vows made), how can they avoid slander when hearing the Dharma in the future?
Question:
Earlier it was said that the 'Three Stoppages' were to restrain and wait for beings of three capacities. Why is it now said to be due to the departure of the five thousand?
Answer:
After the three requests, the five thousand will inevitably leave. Using only one 'Three Stoppages' can encompass two meanings, and there is no contradiction in principle. Sometimes one Dharma can correspond to countless causes and conditions. What is there to doubt about these two matters alone?
'Many Obstructions of the Five Turbidities': The five turbidities plus 'many' indicate both 'delusions of views' (delusions in views and opinions) and 'delusions of practice' (delusions in practice). Adding attachment and arrogance indicates deep roots. If it were only obstructions and sins, the roots might not be deep enough, so adding attachment and arrogance makes them deep. 'Branches, Leaves, and Fine Ends': If one truly attains the fruit, it is like a large tree trunk that can be used to make various implements. But if one only values the branches and leaves, thinking oneself capable and competent, while belittling the root, thinking oneself equal to or surpassing the root, this is called 'increased arrogance'. 'Clinging to the Expedient of Expedients': The four fruits of the Small Vehicle are already expedient means, but one clings to the 'warmth stage' and 'peak stage', thinking that they are the true ultimate. It should be known that those with increased arrogance are not completely without the Dharma, but they consider themselves to have reached a high level with shallow attainments and look down on others. This is called increased arrogance. 'Four Requests': Because accepting the words of the decree is equivalent to one request, adding the previous three makes a total of four requests.
'Poison Drum': The Mahāparinirvāṇa Sūtra says: 'It is like a person who coats a drum with poison and strikes it in a crowd, producing a sound that kills all who hear it. The drum represents the equal Dharmakāya. The poison represents causeless compassion. Striking represents initiating the assembly. Hearing represents the audience for whom it is intended. Death represents breaking through ignorance.' Now, breaking through delusion is like near death, precisely for those who are the intended audience. In the future, breaking through delusion is like distant death. Although these five thousand are not the intended audience, why doesn't the Tathāgata force them to listen to the Dharma, making it a long-term cause? Like Joyful Root and others, they are people who benefit in the long term. The specific content can be found in the eighth volume of Mohe Zhiguan.
The answer says 'Last Seat of the Avataṃsaka': This is only from the perspective of one compilation. The old Sūtra, volume thirty-seven, says: 'At that time, Śāriputra came out of the Jeta Grove and could not see the Tathāgata's unconstrained, adorned transformations, the lion's roar, the wonderful merits and virtues, etc., nor could he see the retinue of the great Bodhisattvas.'
屬，亦無智眼能見覺知及生意念，亦不樂說不能讚歎，以聲聞人出三界故。」此即如聾如啞之文，于彼末會即當漸初。然亦寄於娑婆一期設化漸教，以說用通今意。應知華嚴盡未來際，即是此經常在靈山，何殊十方更互主伴？至第三十八〈入佛境界品〉「文殊從善住閣出，與諸天龍等至如來所頭面禮足，設供養已辭游南方。時舍利弗承如來力，見文殊師利從祇洹出，而作是念：今與俱行。時舍利弗有六千弟子，從自房出禮佛足已，至文殊所。此六千等皆新出家，已曾親近過去諸佛，皆是文殊之所化度。舍利弗為諸比丘廣贊文殊，文殊語諸比丘：汝等善能成就十種大心，則得佛地況菩薩地？」自古共云「華嚴時長」，若爾，乃是結集后教，至般若來方可得云「令諸比丘成十大心」，此乃義當轉教時也。結此等意入華嚴中，故云「時長」。當知以法界論之無非華嚴，以佛慧言之無非法華，道理雖爾，若約次第部類不便，則鹿苑諸教皆應結取，但是大小不同、機見不等，故令教主說亦不一。驗舍利弗已有六千弟子，故似方等般若教時，何但鹿苑耶？今文復云「未破小執」，即似鹿苑之始，準下釋〈信解品〉中長者之文，但是機見著脫前從，今亦且寄漸教大末小初為釋「今諸佛」至「簡遣」者，以無密教同席益故。今欲滅化城
【現代漢語翻譯】 現代漢語譯本：『他們』（指聲聞人）既沒有智慧，也沒有智慧之眼能夠看見、覺知以及產生意念，也不喜歡說話，不能讚歎佛法，因為聲聞人已經出離三界。』這就像聾啞人的描述，在《法華經》的末會才逐漸開始顯現。然而，這也寄託于釋迦牟尼佛在娑婆世界一生的設教和漸教，用來說明《法華經》貫通過去、現在、未來的意義。應當知道，《華嚴經》窮盡未來際，就如同《法華經》經常在靈鷲山說法一樣，這與十方諸佛互相作為主伴有什麼區別呢？ 到了第三十八品《入佛境界品》：『文殊菩薩從善住閣出來，與諸天、龍等來到如來處，頂禮佛足，供養完畢后辭別前往南方游化。當時，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）憑藉如來的神力，看見文殊師利（Manjusri，象徵智慧的菩薩）從祇洹精舍（Jetavana，佛陀常住的精舍）出來，心想：現在要和他一起去。當時，舍利弗有六千弟子，從自己的住所出來，禮拜佛足后，來到文殊菩薩處。這六千人都是新出家的，曾經親近過去諸佛，都是文殊菩薩所教化度脫的。舍利弗為眾比丘廣泛讚歎文殊菩薩，文殊菩薩對眾比丘說：你們如果能夠很好地成就十種大心，就能證得佛地，更何況是菩薩地呢？』 自古以來都說《華嚴經》的時間很長，如果是這樣，那麼《華嚴經》就是結集在後的教法，到了《般若經》出現時，才可以這樣說『令諸比丘成十大心』，這在意義上相當於轉教的時候。將這些意義總結歸入《華嚴經》中，所以說《華嚴經》『時長』。應當知道，如果從法界的角度來說，沒有哪一部經不是《華嚴經》；如果從佛的智慧來說，沒有哪一部經不是《法華經》。道理雖然是這樣，如果按照次第部類來區分就不方便了，那麼鹿苑（Mrigadava，佛陀初轉法輪之地）的各種教法都應該總結歸納進來，只不過是因為大小不同、根機見解不同，所以才使得教主所說的也不一樣。 考察舍利弗已經有六千弟子，所以像是方等（Vaipulya，大乘經典的總稱）般若（Prajna，智慧）教法盛行的時候，豈止是鹿苑時期呢？現在經文又說『未破小執』，就像是鹿苑教法的開始階段，參照下文解釋《信解品》中長者的文字，只不過是因為根機見解的著脫有先後，現在也暫且寄託于漸教的大末小初來解釋。『今諸佛』到『簡遣』，是因為沒有密教（Tantra，佛教的一個流派，以秘密真言和儀軌為特點）同席受益的緣故。現在想要滅除化城（幻化的城池，比喻涅槃）
【English Translation】 English version: 'They' (referring to the Sravakas) have neither wisdom nor the eye of wisdom to see, perceive, and generate thoughts, nor do they enjoy speaking or praising the Dharma, because the Sravakas have already transcended the Three Realms.' This is like the description of the deaf and mute, which will gradually begin to manifest in the final assembly of the Lotus Sutra. However, this also entrusts to Sakyamuni Buddha's lifelong teaching and gradual instruction in the Saha world (the world we live in), to illustrate the meaning of the Lotus Sutra that connects the past, present, and future. It should be known that the Avatamsaka Sutra (Flower Garland Sutra) exhausts the future, just as the Lotus Sutra is often preached on Mount Grdhrakuta (Vulture Peak), what difference is there between the Buddhas of the ten directions acting as hosts and companions to each other? In the thirty-eighth chapter, 'Entering the Buddha Realm': 'Manjusri Bodhisattva (Manjusri, the bodhisattva symbolizing wisdom) emerged from the Good Abode Pavilion and, together with the devas (gods), nagas (dragons), and others, came to the Tathagata (Buddha), bowed at his feet, made offerings, and then took leave to travel south. At that time, Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom), relying on the power of the Tathagata, saw Manjusri leaving Jetavana Monastery (Jetavana, the monastery where the Buddha often resided) and thought: Now I will go with him. At that time, Sariputra had six thousand disciples, who came out of their dwellings, bowed at the Buddha's feet, and then came to Manjusri. These six thousand were all newly ordained, had been close to the Buddhas of the past, and had all been taught and liberated by Manjusri. Sariputra extensively praised Manjusri to the bhiksus (monks), and Manjusri said to the bhiksus: If you can well accomplish the ten great minds, you will attain the Buddha ground, let alone the bodhisattva ground?' Since ancient times, it has been said that the Avatamsaka Sutra has a 'long time span.' If this is the case, then the Avatamsaka Sutra is a teaching that was compiled later. Only when the Prajna Sutra (Perfection of Wisdom Sutra) appeared could it be said, 'Cause the bhiksus to accomplish the ten great minds,' which in meaning is equivalent to the time of turning the Dharma wheel. Summarizing these meanings and incorporating them into the Avatamsaka Sutra, it is said that the Avatamsaka Sutra has a 'long time span.' It should be known that from the perspective of the Dharmadhatu (realm of reality), there is no sutra that is not the Avatamsaka Sutra; from the perspective of the Buddha's wisdom, there is no sutra that is not the Lotus Sutra. Although the principle is like this, if we distinguish according to the order of categories, it would be inconvenient, then all the teachings of Mrigadava (Mrigadava, the place where the Buddha first turned the wheel of Dharma) should be summarized and incorporated, but because of the differences in size and the differences in the capacity and views of beings, the teachings of the Lord of Teachings are also different. Examining that Sariputra already had six thousand disciples, it seems like the time when the Vaipulya Sutras (Vaipulya, a general term for Mahayana sutras) and Prajna teachings were prevalent, not just the time of Mrigadava. Now the text also says 'not yet broken small attachments,' which is like the beginning stage of the Mrigadava teachings. Referring to the explanation of the elder's words in the 'Faith and Understanding' chapter below, it is only because the attachment and detachment of the capacity and views of beings have a sequence, and now it is also temporarily entrusted to the gradual teaching of the great end and small beginning to explain. 'Now all Buddhas' to 'dismissal' is because there is no Tantra (Tantra, a school of Buddhism characterized by secret mantras and rituals) benefiting from the same seat. Now wanting to eliminate the HUA cheng (illusory city, a metaphor for Nirvana)
、廢草菴，乃是一化之等體，此尚于小起增上慢，況能大益耶？故大此人正宜令去。「若去住俱謗」等者，聞略不謗聞廣必謗，故云「去則有益」。故毒鼓二義謗及不謗，前聞略說已成不謗，毒鼓之因何須更加成謗因耶？二因無別加謗墮苦，不作謗因或於涅槃得當機益，若加謗者多失近利，故任其去以存近益。喜根慈故令遠得益與其樂種，如來悲故護令不謗拔其當苦。
次問可見。答中「非當機」等者，若唯以五千而為結緣、余當機者，則五品已上並屬當機。然準望前文釋四眾中，當機乃在初住已上，堪為影響，則六根五品併爲結緣，但是結緣義寬，欲收起去之類，縱以五品為當機者，此等亦得為結緣也。「已如上說」者，如上待時中說，即如來滅后持弘經人得益故也。「昔大通佛時」等者，具如上文釋結緣眾，亦將此文而證結緣，經爾許時方乃得度，如來滅后弘經人邊得當機益，猶為太近，故知彼十六子眾豈無至今仍有未度者耶？不見三世久遠之益而以現難，深不可也。此是大聖見機之說，滅后弘經實可為例。「說大經時萬五千億人」等者，師子吼菩薩言：如佛所說，一切眾生能信如是大涅槃經不可思議。世尊！是大眾中有八萬五千億人，於是經中不生信心，故能信者不可思議。疏文欠八字，疏意云：既云是
【現代漢語翻譯】 現代漢語譯本：廢草菴這種地方，只是一種教化眾生的平等載體，如果在這裡還滋生增上慢（未證得實際的境界，卻自以為證得），又怎麼能帶來大的利益呢？所以，對於這種人，正應該讓他離開。關於『如果留下或離開都會誹謗』等說法，意思是說，如果只聽聞一點點（佛法）而不誹謗，聽聞多了必定會誹謗，所以說『離開反而有益』。因此，毒鼓的比喻有兩種含義，誹謗和不誹謗。之前聽聞簡略的說法已經成就了不誹謗，為什麼還要增加成就誹謗的因緣呢？兩種因緣沒有區別，增加誹謗只會墮入痛苦，如果不造作誹謗的因緣，或許能在涅槃中獲得相應的利益。如果增加誹謗，反而會失去眼前的利益，所以不如任由他離開，以保全眼前的利益。佛以喜根（歡喜心）和慈悲心，讓他將來獲得利益，種下快樂的種子。如來以悲心，保護他不誹謗，拔除他眼前的痛苦。 接下來問的是關於可見的問題。回答中『不是當機者』等，如果僅僅以五千人作為結緣的對象，其餘的人作為當機者，那麼五品位以上的人都屬於當機者了。然而，參照前面的經文解釋四眾弟子，當機者應該是在初住位以上，堪能作為影響眾。那麼，六根清凈和五品位的人都只是結緣者。但是結緣的意義很寬泛，想要收回那些離開的人，即使以五品位作為當機者，這些人也可以作為結緣者。『已經如上所說』，就像上面在等待時機中說的那樣，也就是如來滅度后，持誦弘揚經典的人能夠獲得利益。『過去大通智勝佛時』等，詳細情況如上文解釋結緣眾，也用這段經文來證明結緣。經過這麼長的時間才得以度化，如來滅度后，弘揚經典的人身邊能夠獲得當機的利益，已經算是很近了。所以，要知道那十六位王子難道沒有至今仍然沒有被度化的嗎？看不到三世久遠的利益，卻只看到眼前的困難，這是非常不可取的。這是大聖（佛）觀察時機的說法，滅度后弘揚經典確實可以作為例子。『說大涅槃經時有一萬五千億人』等，師子吼菩薩說：如佛所說，一切眾生能夠相信如是大涅槃經的不可思議。世尊！這些大眾中有八萬五千億人，對於這部經不生信心，所以能夠相信的人是不可思議的。疏文缺少八個字，疏文的意思是說：既然說的是
【English Translation】 English version: The abandoned hermitage is just an equal embodiment of transformation. If one still develops arrogance (thinking one has attained something when they haven't) in such a place, how can it bring great benefit? Therefore, such a person should be made to leave. Regarding 'If staying or leaving both cause slander,' it means that if one only hears a little (Dharma) and doesn't slander, hearing more will inevitably lead to slander, hence 'leaving is beneficial.' Therefore, the analogy of the poison drum has two meanings: slander and non-slander. Having heard the brief explanation earlier has already established non-slander, why add the cause of slander? There is no difference between the two causes; adding slander only leads to suffering. Not creating the cause of slander may lead to appropriate benefit in Nirvana. Adding slander will lose immediate benefits, so it's better to let them leave to preserve immediate benefits. With the root of joy and compassion, the Buddha allows them to gain future benefits and plant the seeds of happiness. With compassion, the Tathagata protects them from slander and removes their immediate suffering. Next is the question about what is visible. In the answer, 'not those who are ready' etc., if only five thousand people are considered as having formed a connection, and the rest are considered ready, then those above the Five Grades are all considered ready. However, referring to the previous explanation of the Four Assemblies, those who are ready should be above the First Abode, capable of being influential. Then, those with the Six Roots purified and those in the Five Grades are only those who have formed a connection. However, the meaning of forming a connection is broad. To reclaim those who have left, even if the Five Grades are considered ready, these people can also be considered as having formed a connection. 'As already said above,' as said above in waiting for the right time, that is, after the Tathagata's Parinirvana, those who uphold and propagate the sutras can gain benefit. 'In the past, during the time of the Great Universal Wisdom Buddha' etc., the details are as explained above regarding the assembly that formed a connection, and this passage is also used to prove the formation of a connection. It takes such a long time to be liberated. After the Tathagata's Parinirvana, gaining the benefit of being ready near those who propagate the sutras is already considered very close. Therefore, know that among those sixteen princes, are there not still some who have not been liberated even now? Not seeing the long-term benefits of the three lifetimes but only seeing the immediate difficulties is very undesirable. This is the saying of the Great Sage (Buddha) observing the timing. Propagating the sutras after Parinirvana can indeed be taken as an example. 'When the Great Nirvana Sutra was spoken, there were 15 billion people' etc., Lion's Roar Bodhisattva said: As the Buddha said, all sentient beings who can believe in the inconceivable Great Nirvana Sutra. World Honored One! Among this assembly, there are 85 billion people who do not have faith in this sutra, so those who can believe are inconceivable. The commentary is missing eight characters, the meaning of the commentary is: Since it is said that
大眾中，又云不生信心，故知已為結緣眾也。故五千雖去，已聞略說。「不久」者，意亦指于弘經人益。「金光明」等者，第七云：一者深信大乘方等；二者毀訾不生信樂，不生信樂者亦得結緣。故引為例。
正廣釋中為二：先示廣以開略，次示廣列章相。初文又二：初對略開章，次「上句」下略示廣所以。次「六者」下正示廣相，于中又四：初列六章；次生起六章，亦名章意；三「於五章」下示五佛有無，四「又六」下明六章大體，生起宛然大體隨時。以此六義共成開顯之大旨。言「略而不闕」等者，五佛互略互存無闕。「詣」謂所至。共成一化何假繁列？如三世佛但各二章，豈非極略？故六章中開顯二章略而無闕，令權詣實而略卻四章令文不繁。「前後無在云云」者，令說無在之意。六章之要莫若開顯，前後互無在餘四章，但義存六共成一意，應須具說大體以辯不次之理(云云)。「今但」下總佛章中所以但四無二者，四正二旁，當知五六成就三四，是故略指。又前四中三四為正、初二助成，故三世章各但三四，釋迦化主五濁施三，故復加之，但闕嘆法一段文耳。總而言之必須具六，為避繁文故須互指。「四十餘年」者，菩提流支《法界性論》云：「佛成道后四十二年說《法華經》」。「久久稀疏」者，爾
前非無指獨顯說，故曰稀疏。如華嚴佛慧隔小帶偏，經歷三昧今乃獨暢，此有二意：一者久乃說之，二者是時乃說之。雖列人已堪等三意在指時故也。
問：
方等、般若雖有帶對亦說佛慧，何名稀疏？
答：
此約二乘鈍菩薩說，初于華嚴而不聞，次於鹿苑而入證，後於二味而不取，今始得聞則成稀也。諸利菩薩何嘗不聞？但以增進為今經益耳。若約本門非此中嘆。
問：
若爾，華嚴與二酥一概佛慧，何但《華嚴》已說佛慧？
答：二酥非無，但《華嚴》雖兼佛慧稍純，從純得名。
「優曇華」者，新云「鄔曇缽羅」，翻為瑞應，金輪王出、大海減少，金輪路現此華乃生，作金輪王之先兆也。「調熟」者，亦有通別，通則二字通於二味，別則調謂調斥如方等也，熟謂成熟，即加說也。「醍醐」下「云云」者，廣約三味明不說所以，如上諸文故不重列。「靈」下「云云」者，須說靈即靈通以通一切，隨義便故靈寺在後，從名便故靈應在前。有此觀故必獲佛記，亦名為瑞；有此觀故後方得果，故名為華。三觀成已真因方現，三千為表實可兼之。「此理」下理教行人。言「反乖」者，以反以乖釋順釋正，由昔乖反故今反乖，昔逆即順何反乖耶？皆云「至」者，實之極
【現代漢語翻譯】 現代漢語譯本
以前不是沒有指明而只是單獨顯現地宣說，所以說是稀疏。比如《華嚴經》中的佛慧，夾雜著小乘的教義而有所偏頗，經歷了（各種）三昧，現在才獨自暢快地宣說，這有兩層意思：一是很久之後才宣說，二是這個時候才宣說。雖然列舉的人已經可以等同於（前面）的三種意思，但（佛慧）還是在指引的時候才（顯現）的緣故。
問：
《方等經》、《般若經》雖然有夾雜著（其他教義）的對治，也說了佛慧，為什麼還說是稀疏呢？
答：
這是針對二乘（聲聞乘和緣覺乘）和根器遲鈍的菩薩說的，他們最初在《華嚴經》中沒有聽聞（佛慧），然後在鹿苑（指佛陀初轉法輪的地方）才進入證悟，之後在二味（乳味和酪味）中沒有取用（佛慧），現在才開始聽聞，所以才說是稀疏。那些根器敏利的菩薩，又何嘗沒有聽聞過（佛慧）呢？只不過是爲了增進（他們的智慧），才把這部經（《法華經》）作為利益罷了。如果從本門（佛陀的本源）來說，就不是這裡所讚歎的了。
問：
如果這樣，（《華嚴經》）與二酥（乳酥和生酥）一樣都包含佛慧，為什麼只說《華嚴經》已經說了佛慧呢？
答：
二酥並非沒有（佛慧），但是《華嚴經》雖然兼有佛慧，但稍微純粹一些，所以從純粹的角度來命名。
『優曇華』（Udumbara，祥瑞之花）是新的說法，梵語叫『鄔曇缽羅』（Udumbara），翻譯成瑞應，金輪王（Chakravartin，統治世界的理想君主）出現、大海減少，金輪路顯現，這種花才生長，是作為金輪王出現的先兆。『調熟』也有通和別的含義，通俗來說，『調』和『熟』這兩個字可以通用在二味（乳味和酪味）中，特別來說，『調』是指調伏和呵斥，如《方等經》那樣，『熟』是指成熟，也就是加以宣說。『醍醐』（Ghrita，比喻佛性中最精妙的部分）下面的『云云』，廣泛地用三種味道（乳味、酪味和醍醐味）來說明不宣說的原因，就像上面那些經文一樣，所以不再重複列舉。『靈』下面的『云云』，需要說明『靈』就是靈通，用來通達一切，根據意義的方便，所以靈寺（寺廟）在後面，根據名稱的方便，所以靈應（感應）在前面。有了這種觀想，必定會獲得佛的授記，也可以稱為瑞兆；有了這種觀想，以後才能得到果報，所以稱為華（花）。三種觀想（空觀、假觀、中觀）成就之後，真正的因才顯現，三千（大千世界）作為表象，實際上是可以兼顧的。『此理』下面是理、教、行（理體、教法、修行）。說到『反乖』，是用『反』和『乖』來解釋『順』和『正』，因為過去違背和乖離，所以現在才要反過來和改正，過去如果順從，又何來違背和改正呢？都說『至』，是實在到了極點。
【English Translation】 English version
Previously, it was not that it was not indicated, but it was only singularly and explicitly spoken, hence it is called sparse. For example, the Buddha-wisdom in the Avatamsaka Sutra is mixed with the teachings of the Lesser Vehicle and is somewhat biased. Having gone through (various) Samadhis, it is now spoken of freely and independently. This has two meanings: first, it is spoken of after a long time; second, it is spoken of at this time. Although the people listed are already equivalent to the three meanings (mentioned earlier), it is still because (Buddha-wisdom) is only (manifested) when it is being pointed out.
Question:
Although the Vaipulya Sutras and the Prajna Sutras have antidotes mixed in, they also speak of Buddha-wisdom. Why is it called sparse?
Answer:
This is spoken in reference to the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle) and Bodhisattvas of dull faculties. They initially did not hear (Buddha-wisdom) in the Avatamsaka Sutra, and then entered enlightenment in the Deer Park (referring to the place where the Buddha first turned the Wheel of Dharma). Afterwards, they did not take (Buddha-wisdom) in the Two Flavors (milk and curd), and now they are beginning to hear it, so it is called sparse. How could those Bodhisattvas of sharp faculties not have heard (Buddha-wisdom)? It is only for the sake of increasing (their wisdom) that this Sutra (the Lotus Sutra) is taken as a benefit. If speaking from the Original Gate (the Buddha's original source), then it is not what is being praised here.
Question:
If that is the case, (the Avatamsaka Sutra) is the same as the Two Surs (milk-butter and raw-butter) in containing Buddha-wisdom. Why only say that the Avatamsaka Sutra has already spoken of Buddha-wisdom?
Answer:
The Two Surs are not without (Buddha-wisdom), but although the Avatamsaka Sutra also contains Buddha-wisdom, it is slightly purer, so it is named from the perspective of purity.
'Udumbara Flower' (Udumbara, an auspicious flower) is a new term. In Sanskrit, it is called 'Udumbara', translated as auspicious response. When the Chakravartin (Chakravartin, the ideal monarch who rules the world) appears, the great sea decreases, and the path of the Golden Wheel appears, this flower then grows, as a precursor to the appearance of the Chakravartin. 'Tuning and Ripening' also has general and specific meanings. Generally speaking, the two words 'tuning' and 'ripening' can be used in the Two Flavors (milk and curd). Specifically speaking, 'tuning' refers to taming and rebuking, like in the Vaipulya Sutras; 'ripening' refers to maturing, which is to say, adding explanation. The 'etc.' below 'Ghrita' (Ghrita, a metaphor for the most refined part of Buddha-nature) broadly uses the Three Flavors (milk, curd, and ghrita) to explain the reason for not speaking, just like the sutra texts above, so they are not listed again. The 'etc.' below 'spiritual' needs to explain that 'spiritual' is spiritual penetration, used to penetrate everything. According to the convenience of meaning, the spiritual temple (temple) is placed after, and according to the convenience of name, the spiritual response (response) is placed before. With this contemplation, one will surely receive the Buddha's prediction, and it can also be called an auspicious sign; with this contemplation, one will later obtain the fruit, so it is called a flower. After the three contemplations (emptiness, provisional existence, and the middle way) are accomplished, the true cause then appears, and the three thousand (great chiliocosm) as a representation can actually be taken into account. Below 'this principle' are principle, teaching, and practice (the principle body, the teachings, and the practice). When speaking of 'reversing and deviating', 'reversing' and 'deviating' are used to explain 'following' and 'correcting'. Because of past violations and deviations, one must now reverse and correct. If one followed in the past, then how could there be violations and deviations? All say 'to', which is the ultimate in reality.
也。若至今經無過上故，故皆云「至」。「還指」等者，釋勸信意。何故勸信？欲明昔粗即妙，恐物生疑故預勸誡。言「四種」者，只上所列此理已下四文是也。故客作言下不云人等，但云四種，以客作之言而含於四，故總貫之。所以昔為客作之四，今成長者子四，更無所改全成妙四，故云「汝等所行」等。「信無」等者，佛世尚乃以人顯法，末代安可法妙人粗？若云大權，必無以善而濫于惡，神縱異跡並越二途。世云「勤學不如擇師」，故云「汝等當信佛之所說」。
「初明佛道」至「難知也」者，施權意也。以諸教中無施名故，今欲明開故，先敘所開，即所施是。故《玄》文云：「為實施權意在於實，開權顯實意在於權，當知以實為權權名隱實，開權顯實實外無餘，潛之與顯利在物情，常住本源未嘗增減，故未開之前非但不說顯實之名、都無施權之語，故說宜權之言，即須顯實故也。」故知此是《法華》之宗致，實教之源由，釋義之旨歸，眾行之府藏；若不體之徒施徒運。每至此意皆勤勤者，恐斯宗學者失經旨故。「所以者何」下應釋諸佛。云「我以」等者，以我釋彼也。「藉此」者，既將自權而釋于彼，故借字亦子夜反，去聲稱之。意正引彼證此，故且以此釋彼，意亦明於道同，彼此皆悉施開故也。「是
【現代漢語翻譯】 現代漢語譯本：
『也。若至今經無過上故，故皆云「至」。』意思是說，如果直到現在的經典都沒有超過之前的，所以都說『至』（達到頂峰）。『還指』等，是解釋勸人相信的用意。為什麼要勸人相信呢？想要說明過去粗糙的即是現在的精妙，恐怕人們產生懷疑，所以預先勸誡。說『四種』，只是上面所列的此理以下的四段文字。所以客作（指受僱傭的人）的言論下面不直接說人等，只說四種，因為客作的言論包含了這四種情況，所以總括了它們。因此，過去作為客作的四種情況，現在成長者之子的四種情況，沒有任何改變，完全成就了精妙的四種情況，所以說『汝等所行』等。『信無』等，佛在世的時候尚且要用人來彰顯佛法，末法時代怎麼能說佛法精妙而人粗俗呢？如果說是大權示現，必定不會因為善良而混雜邪惡，神通縱然有奇異的跡象，也會超越善惡二途。世俗說『勤奮學習不如選擇好的老師』，所以說『汝等當信佛之所說』。
『初明佛道』至『難知也』，是施設方便之意。因為在各種教義中沒有施設方便的名稱，現在想要闡明開顯，所以先敘述所要開顯的，也就是所施設的方便。所以《玄義》中說：『為實施權，意在於實；開權顯實，意在於權。應當知道以實為權，權名就隱藏了實；開權顯實，實在權之外沒有剩餘。潛藏和顯現，利益在於眾生的根性。常住的本源，未曾增加或減少。』所以在未開顯之前，非但沒有說顯實之名，都沒有施設方便的言語，所以說適宜權宜之言，就必須顯實。所以知道這是《法華經》的宗旨要義，實教的根源由來，解釋經義的旨歸，各種修行的府藏；如果不領會它，只是徒勞地運用。每到這個意思都勤勤懇懇，是恐怕學習這個宗旨的人失去經文的旨意。『所以者何』下面應該解釋諸佛。說『我以』等，是用我來解釋他們。『藉此』，既然將自己的權巧方便來解釋他們，所以『借』字也讀作子夜反，去聲稱呼它。用意正是引用他們來證明自己，所以暫且用這個來解釋他們，用意也在於闡明道是相同的，彼此都施設和開顯。 『是』
【English Translation】 English version:
'Also. If until now the scriptures have not surpassed the previous ones, therefore all say "to" (reaching the peak).' This means, if until now the scriptures have not exceeded the previous ones, therefore it is said 'to' (reaching the peak). 'Also refers' and so on, explains the intention of persuading people to believe. Why persuade people to believe? Wanting to explain that the coarse past is the exquisite present, fearing that people will have doubts, so pre-admonish. Saying 'four kinds' only refers to the four paragraphs below this principle listed above. Therefore, the words of the hired worker do not directly say people, etc., but only say four kinds, because the words of the hired worker contain these four situations, so they are summarized. Therefore, the four situations of being a hired worker in the past, and the four situations of the son of the elder now, have not changed at all, and have completely achieved the exquisite four situations, so it is said 'what you do' and so on. 'Believe no' and so on, when the Buddha was in the world, he still had to use people to highlight the Dharma, how can it be said in the Age of Degenerate Dharma that the Dharma is exquisite and people are vulgar? If it is said to be a great expedient, there will definitely be no mixing of evil because of goodness, and even if supernatural powers have strange signs, they will transcend the two paths of good and evil. The world says 'diligently studying is not as good as choosing a good teacher', so it is said 'you should believe what the Buddha said'.
'Initially clarifying the Buddha's path' to 'difficult to know' is the intention of expedient means. Because there is no name for expedient means in various teachings, now wanting to clarify the opening, so first narrate what is to be opened, which is the expedient means. Therefore, the Xuanyi says: 'To establish the expedient for the sake of the real, the intention lies in the real; to open the expedient and reveal the real, the intention lies in the expedient. It should be known that by taking the real as the expedient, the name of the expedient conceals the real; opening the expedient and revealing the real, there is nothing remaining outside the real. The hidden and the revealed, the benefit lies in the nature of sentient beings. The permanent source has never increased or decreased.' Therefore, before it is opened, not only is there no mention of revealing the name of the real, but there is no mention of expedient means, so saying appropriate and expedient words requires revealing the real. Therefore, it is known that this is the essence of the Lotus Sutra, the origin of the real teaching, the purpose of explaining the scriptures, and the treasury of various practices; if you do not understand it, you will only be working in vain. Every time this meaning is reached, it is diligently done, fearing that those who study this doctrine will lose the meaning of the scriptures. 'Why is that so' should explain the Buddhas below. Saying 'I use' and so on, is using me to explain them. 'Borrowing this', since using one's own skillful means to explain them, therefore the word 'borrow' is also read as ziye fan, going tone to call it. The intention is precisely to cite them to prove oneself, so for the time being, use this to explain them, and the intention is also to clarify that the paths are the same, and both establish and reveal. 'Is'
法」等者，若結開權，「是法」兩字指向演說諸法是也。標人法中雲「舉無分別法」者，將向是法為顯實法，故云「法」也。唯有諸佛舉人也，即是向法故云「能知」。「除諸」等者，若爾《法華》之外皆魔事耶？不然。但前教中權魔亦說之，唯此一實魔永不測，故云「除」耳。故惑阿難時亦說中道，但除其魔而開其法。「非五七九」等者，以三五等皆是方便，故皆云「非」。三藏三乘加人天五也，加通教二乘七也。但會二乘，何二乘耶？以共二乘與《婆沙》中二乘永別，《般若》不與彼二乘共，故今問之。若三藏三乘不須會者，《婆沙》四階即是究竟圓常果不？若只歸此果即是《大品》共佛以不？為是《瓔珞》妙覺位不？為是《華嚴》遮那果不？加通別菩薩九也。若義分行、向乃成十一，此等皆是被會之異，合彼異故故名為一，一體收異故名為大。大即今經圓妙一乘，位與《華嚴》圓位同也。「儀式」者，只以開合之相為威儀法式。「今開三者」，開三在昔，而言今者，指今一化從一乘開，故云今耳。「如釋論」等者，文初適云「諸佛大事」，今文復云「何名諸佛大事」等者？佛所尊重故數言之，故引為例。「云云」者，《論》更有文，亦云「如王好施，所生太子名數數與等」。
次正明顯實中，古以此四顯
【現代漢語翻譯】 現代漢語譯本 『法』等字，如果結合開權顯實來看，『是法』這兩個字指向佛所演說的諸法。在標示人法時說『舉無分別法』，是將之前的『是法』作為顯現真實之法，所以說是『法』。只有諸佛才能舉人，也就是指向法，所以說是『能知』。「除諸」等字，如果這樣說，《法華經》之外都是魔事嗎？不是的。只是之前的教法中，權宜之魔也說了，只有這唯一的真實之魔永遠無法測度，所以說是『除』。所以迷惑阿難時也說了中道，但除去了他的魔障而開啟了佛法。「非五七九」等字，因為三五等都是方便之說，所以都說『非』。三藏三乘加上人天是五，加上通教二乘是七。但要會歸二乘，是哪二乘呢？因為共二乘與《婆沙論》中的二乘永遠不同，《般若經》不與那二乘相同，所以現在問這個問題。如果三藏三乘不需要會歸，那麼《婆沙論》的四階就是究竟圓常之果嗎？如果只歸於此果，就是《大品般若經》與佛共有嗎？是《瓔珞經》的妙覺位嗎？是《華嚴經》的毗盧遮那佛果嗎？加上通教、別教菩薩是九。如果從義理上區分行、向，就成了十一，這些都是被會歸的差異，合彼差異所以名為一，一體收攝差異所以名為大。大就是現在這部經的圓妙一乘，位次與《華嚴經》的圓位相同。「儀式」是指以開權顯實的相狀作為威儀法式。「今開三者」，開三乘在過去，而說今，是指現在的一化是從一乘開出來的，所以說是今。「如釋論」等，文章開頭剛說『諸佛大事』，現在又說『何名諸佛大事』等，是因為佛所尊重所以多次提到，所以引用為例。「云云」，《釋論》還有其他文，也說『如國王喜歡佈施，所生的太子名字叫數數與等』。 其次是正式明顯實相，古人以此四點來顯現。
【English Translation】 English version The term 『Dharma』 and others, if combined with the opening of provisional teachings to reveal the real, the words 『this Dharma』 refer to the various Dharmas expounded by the Buddha. When marking the Dharma related to persons, it says 『upholding the Dharma of non-discrimination,』 which takes the previous 『this Dharma』 as the manifestation of the real Dharma, hence it is called 『Dharma.』 Only the Buddhas can uphold the person, which is to point to the Dharma, hence it is called 『able to know.』 Regarding 『excluding all,』 etc., if that is the case, are all things outside the Lotus Sutra demonic affairs? No. It is just that in the previous teachings, provisional demons were also spoken of, but only this one real demon can never be fathomed, hence it is called 『excluding.』 Therefore, when bewildering Ananda, the Middle Way was also spoken of, but his demonic obstacles were removed and the Dharma was opened. Regarding 『not five, seven, nine,』 etc., because three, five, etc., are all expedient means, hence they are all called 『not.』 The Three Pitakas and Three Vehicles plus humans and devas are five, plus the Two Vehicles of the Shared Teaching are seven. But which Two Vehicles are to be unified? Because the Shared Two Vehicles are forever different from the Two Vehicles in the Mahavibhasa, and the Prajna does not share with those Two Vehicles, hence this question is now asked. If the Three Pitakas and Three Vehicles do not need to be unified, then are the four stages of the Mahavibhasa the ultimate, complete, and constant fruit? If one only returns to this fruit, is it shared with the Buddha in the Mahaprajnaparamita Sutra? Is it the Wonderful Enlightenment position of the Inrakasutra? Is it the Vairocana Buddha fruit of the Avatamsaka Sutra? Adding the Bodhisattvas of the Shared and Distinct Teachings makes nine. If one distinguishes the practices and directions in terms of meaning, it becomes eleven. These are all differences to be unified. Unifying those differences is why it is called one. The one body encompasses differences, hence it is called great. Great is the perfect and wonderful One Vehicle of this sutra, and its position is the same as the perfect position of the Avatamsaka Sutra. 『Ritual』 refers to using the appearance of opening the provisional to reveal the real as a dignified Dharma practice. 『Now opening the three,』 opening the three vehicles was in the past, but saying 『now』 refers to the fact that the current transformation is opened from the One Vehicle, hence it is called 『now.』 Regarding 『as in the Shastra,』 etc., the beginning of the text just said 『the great affairs of the Buddhas,』 and now the text repeats 『what are called the great affairs of the Buddhas,』 etc., because the Buddha respects them, they are mentioned many times, hence it is cited as an example. 『Etc.』 means that there are other texts in the Shastra that also say, 『Like a king who likes to give alms, the name of the prince born is called equal to giving many times.』 Next is the formal manifestation of the real aspect, the ancients used these four points to manifest it.
實，今以開示等四併爲理一，舊師所無，但說者受者並於理上立因果耳。此師於此立因果門以釋開等，猶不及光宅于別序中以本跡門而釋四句，別序雖序跡門仍居一部之首，豈法說初更分因果？「又正是因門」者，且從弟子因說。言「果門」者，且從師之遠果其實具有，委如《玄》文。「若爾」去反徴古師。本門既移來此，跡門理合向前，不可本跡重張，復令本門剩長。若其雙標本跡，品內之義混和，豈有雙標於斯，至下別生緣起？況釋四一不及光宅下方等者，舉本別由以責古釋，塔現證前兼為起后，故寶塔踴為本遠由，地踴菩薩為本近由，二由未來安得辯本？次敘光宅，「今亦不用」下破也。初作因果相違破三慧在因故也。又「三慧」下但約于因，以多種三慧即是縱難，縱用三慧須簡三教，三教三慧尚未入于當教聖位，況圓聖位？故復縱云：若圓三慧，此位亦未開佛知見，故前兩教及別地前無佛知見。「若作餘三」等者，結難也。初句結非佛知見，「若作」下自違命章。「云云」者，應須廣辯，不可用意。
將教及理明不用意，以破地師，先述、次破。初述中言「第五恒」等者，彼依《大經》第六〈四依品〉云：「善男子！若有眾生於一恒河沙諸如來所發菩提心，然後乃能于惡世中不謗是經、愛樂是經，不能
為人分別演說。二恒正解信樂受持，亦不能廣說。三恒受持書寫，雖為他說不解深義。四恒廣說，十六分中解一分義。五恒八分，六恒十二分，七恒十四分，八恒十六分，具足解釋盡其義趣，所謂如來常恒不變(一一句如初句)。」經文一恒之前，又有一熙連河未能信受，都成九段，以熙連河近俱尸城小於恒河。言「發心」者，有云：值一佛發一愿下一砂，縱值多佛不發願者亦不下砂，縱有發心不見佛者亦不下砂，見一佛縱發多愿亦只下一砂，一發心見多佛亦只下一砂，如是積數至八恒等，以明入位初易后難故也。初之一增即得八分，此後但能二二增者，如至太尉易、丞相則難。言十六分者，如世間秤十六兩為斤，故《大論》中佛語鍱腹外道：汝若出家，比舍利弗智，十六分中不及其一。西方校量多用此意。古人五恒判在賢位，以六七八用對初地已上至十地，以對十二、十四、十六分，當知古意云多發心在方便教，實教其心無多發故，來對今教不可多發而分開等，復約賢聖立位不同。
問：
彼多發心皆云于《涅槃經》得若干分解，如何判之為方便教？
答：
涅槃之名既通所緣，生解亦異，縱非前之兩教，但成別教教道，以此而言教相難辯。況古師對位自消彼經，若見思斷位不成別義，不
可通位消圓開等。若同體見思盡非六地，故知現在能信如來甚深智慧甚深境界。理不容易，《華嚴》融通極頓，說者尚失旨歸；《法華》唯顯一乘，不可會之成漸。又有仙慧、開善、治城，各有判釋，皆非今意。章安云：「三十心是初依五恒也。初地已去是第二依，皆師位也。」意以初依具煩惱性為弟子位。章安亦自約彼經判位，若判開等此亦不然。何者？令判四依須約四教，並不可以此判于開等。四依通凡，開等唯聖，聖復約圓，故下結云「不與經會」。「引經」等者，《大經》對地前為聞見，即別教地，安得證通？登地眼見即佛眼也。故六地思盡全在通教，古來但知以地釋地，而全不辯地之所在。注「云云」者，廣立理教以破古師，略如向述。「難此同前」者，難同光宅用三慧也。且破三慧故云同前，亦應更云，五濁先除安指今教？若今教除濁應始成聲聞。若始除濁為是何佛知見顯耶？穢除理顯難亦如之。次「有人」去，兩師皆以《法華》為入，令《法華》成極，卻失前三。佛之知見並今經開等豈可分屬余教，則成余教有佛知見。乃言別教，三乘別故，即指鹿苑。二師皆以通教三乘而為般若。言「抑揚」者，以《凈名》中抑挫聲聞、褒揚菩薩，此甚不曉彼經亦有抑挫菩薩不獨褒揚，故今家八字判盡經理，謂「折小
【現代漢語翻譯】 現代漢語譯本 可通位、消圓開等。如果同體見思惑（指見惑和思惑，佛教術語）斷盡，就不是六地菩薩的境界，所以要知道現在能信受如來甚深智慧和甚深境界，在理上是不容易的。《華嚴經》融通圓頓的教義，極其深奧，解說的人尚且會失去宗旨歸宿；《法華經》唯獨彰顯一乘佛法（唯一成佛之道），不可以把它會歸成漸教（漸悟的教法）。 又有仙慧、開善、治城等法師，各有判釋，但都不是我現在的意思。章安法師說：『三十心是最初依止五恒（五種恒常修持的善法）。初地菩薩以上是第二依止，都是師位。』意思是說最初依止還具有煩惱的性質，所以是弟子位。章安法師也是按照《瓔珞經》來判定位次，如果用來判釋開、圓等教，就不對了。為什麼呢？如果要判四依位（四種依止處），必須按照四教（藏、通、別、圓四種教法）來判，不可以拿這個來判開、圓等教。四依通於凡夫位，而開、圓等教唯屬於聖位，聖位又要約圓教來說，所以下面總結說『不與經會』（不符合經義）。 『引經』等，指《大般涅槃經》把地前菩薩視為『聞見』位，也就是別教的地位，怎麼能證明是通教呢？登地菩薩的眼見就是佛眼。所以六地菩薩斷盡思惑完全是在通教的範圍內。古人只知道用地位來解釋地位，而完全不辨別地位所處的教法。 註釋中說『云云』，是廣泛地建立理教來破斥古師的觀點，大概就像前面所說的。『難此同前』，是說這種詰難和光宅寺用三慧（聞慧、思慧、修慧）來解釋的方法一樣。既然要破斥三慧，所以說『同前』，也應該進一步說，五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）先被去除，應該是指今教（圓教）。如果今教能去除五濁，那應該一開始就成就聲聞（小乘佛教的修行者）。如果一開始就去除五濁，那麼是什麼佛的知見顯現呢？污穢去除，真理顯現，這種詰難也是一樣的。 接下來『有人』等，兩位法師都認為通過《法華經》可以進入圓教，讓《法華經》成為最高的教法，卻失去了前面的三種教法。佛的知見和今經所說的開、圓等教，怎麼可以分別歸屬於其他的教法呢？如果這樣，就變成其他的教法也有佛的知見。他們說是別教，因為三乘是分別的，那就是指鹿苑（佛陀初轉法輪的地方）。兩位法師都認為通教的三乘就是般若（智慧）。 說『抑揚』，是因為《維摩詰經》中貶低聲聞，褒揚菩薩，這是很不瞭解那部經的，那部經中也有貶低菩薩，不只是褒揚，所以天臺宗用八個字概括了那部經的宗旨，叫做『折小』
【English Translation】 English version It can encompass the stages of Tong (shared teaching), the elimination of afflictions in Yuan (perfect teaching), the opening of wisdom, and so on. If the 'seeing and thinking' delusions (견혹(見惑) and 사혹(思惑), Buddhist terms) of the same entity are completely eradicated, it is not the realm of the Sixth Ground Bodhisattva. Therefore, one should know that it is not easy in principle to believe in the profound wisdom and profound realm of the Tathagata now. The 'Avatamsaka Sutra' (華嚴經) is extremely profound in its fusion of the perfect and sudden teachings, and even those who explain it may lose sight of its ultimate goal. The 'Lotus Sutra' (法華經) exclusively reveals the One Vehicle (唯一成佛之道, the only path to Buddhahood), and it cannot be assimilated into a gradual teaching (漸悟的教法, teaching of gradual enlightenment). Furthermore, there were masters such as Xianhui, Kaisan, and Zhicheng, each with their own interpretations, but none of them align with my current intention. Master Zhang'an said: 'The Thirty Minds are the initial reliance on the Five Constants (五種恒常修持的善法, five constant practices of virtue). The First Ground Bodhisattva and above are the second reliance, all of which are teacher positions.' This means that the initial reliance still possesses the nature of afflictions, so it is the position of a disciple. Master Zhang'an also uses the 'Yingluo Sutra' (瓔珞經) to determine the stages. If this is used to interpret the Open, Perfect, etc., teachings, it would be incorrect. Why? If one wants to determine the Four Reliances (四種依止處, four places of reliance), one must do so according to the Four Teachings (藏、通、別、圓四種教法, Tripitaka, Shared, Distinct, and Perfect Teachings), and one cannot use this to interpret the Open, Perfect, etc., teachings. The Four Reliances are common to the position of ordinary beings, while the Open, Perfect, etc., teachings belong only to the position of sages. The position of sages must be discussed in terms of the Perfect Teaching, so the conclusion below says 'does not accord with the sutra' (不符合經義). 'Citing the sutra' etc., refers to the 'Mahaparinirvana Sutra' (大般涅槃經) regarding Bodhisattvas before the Ground as being in the 'hearing and seeing' position, which is the position of the Distinct Teaching. How can this prove that it is the Shared Teaching? The eye-seeing of a Bodhisattva who has attained the Ground is the Buddha-eye. Therefore, the complete eradication of the 'thinking' delusions of the Sixth Ground Bodhisattva is entirely within the scope of the Shared Teaching. The ancients only knew how to explain the Ground in terms of the Ground, but they did not distinguish the teaching to which the Ground belonged. The commentary says 'etc.,' which is to extensively establish the principles and teachings to refute the views of the ancient masters, roughly as mentioned earlier. 'Difficulties are the same as before' means that this kind of questioning is the same as the method used by Guangzhai Temple to explain with the Three Wisdoms (聞慧、思慧、修慧, Hearing Wisdom, Thinking Wisdom, Cultivation Wisdom). Since one wants to refute the Three Wisdoms, it is said 'the same as before.' It should also be further said that the Five Turbidities (劫濁、見濁、煩惱濁、眾生濁、命濁, Turbidity of the Age, Turbidity of Views, Turbidity of Afflictions, Turbidity of Beings, Turbidity of Life) are removed first, which should refer to the Present Teaching (圓教, Perfect Teaching). If the Present Teaching can remove the Five Turbidities, then one should initially achieve the Sravaka (小乘佛教的修行者, practitioner of Hinayana Buddhism). If the Five Turbidities are removed initially, then what Buddha's knowledge and vision is revealed? The removal of defilement and the manifestation of truth, this kind of questioning is also the same. Next, 'some people' etc., both masters believe that one can enter the Perfect Teaching through the 'Lotus Sutra' (法華經), making the 'Lotus Sutra' the highest teaching, but losing the previous three teachings. How can the Buddha's knowledge and vision and the Open, Perfect, etc., teachings mentioned in this sutra be separately attributed to other teachings? If so, it would mean that other teachings also have the Buddha's knowledge and vision. They say it is the Distinct Teaching, because the Three Vehicles are distinct, which refers to Deer Park (佛陀初轉法輪的地方, the place where the Buddha first turned the Wheel of Dharma). Both masters believe that the Three Vehicles of the Shared Teaching are Prajna (智慧, wisdom). Saying 'suppression and praise' is because the 'Vimalakirti Sutra' (維摩詰經) belittles the Sravakas and praises the Bodhisattvas. This is a great misunderstanding of that sutra. That sutra also belittles the Bodhisattvas, not just praises them. Therefore, the Tiantai school summarized the essence of that sutra in eight words, called 'suppressing the small.'
彈偏嘆大褒圓」。「裂」亦擗也，亦分帛也。四句不可分也。「有人云三十」等者，通無地前三十心位，故名「挾別」。但云初地六地乃至十地，名為「旁通」。「未見法華奇異」者，經之難思非凡所測，準聖嘆擇師資可知。今依義附文，略有十雙以辯異相，與二乘近記、開如來遠本，隨喜嘆第五十人、聞益至一生補處，釋迦指五逆調達為本師、文殊以八歲龍女為所化，凡聞一句咸與授記、守護經名功不可量，聞品受持永辭女質、若聞讀誦不老不死，五種法師現獲相似、四安樂行夢入銅輪，若惱亂者頭破七分、有供養者福過十號，況已今當說一代所絕、嘆其教法七喻稱揚，從地涌出阿逸多不識一人、東方蓮華龍尊王未知相本，況跡化舉三千墨點、本成喻五百微塵，本跡事希諸教不說，如斯等文準經仍有，且依向指非奇何謂？「有人引華嚴」等者，他人意者，卻責諸師，地前有四十心位，何不用釋開佛知見，而但用地前三十位耶？破有二失：一者謬用《華嚴》十信，二者賢位非佛知見。言「華嚴不明十信」者，古人亦以《華嚴》住前修十梵行空即入初住，將十梵行空對十信位；今文破者，經無信名，故云「無」也。《攝大乘》等位，具如《釋簽》所引，恐是《十地論》剩七字。「有人」去，破用《論》四智者。彼師所引
云「總別一時」，欲釋四句令無前後，不意卻成高下不當。今為二破：一者但云四智一時，而不分位別；二者四智在果、開等通因，由斯不當故今不用。且準《止觀》引《論》四智，以彼因果各有總別，若唯指果四智位高，今且直以果智責之。四智者，謂道慧、道種慧、一切智、一切種智，此四在果一體具足。若開等四豎中論橫，故須四位別對四智，縱因果相對各有總別，但成因果何名開等？「有人言非空」等者，意以雙非理顯為開，不出空有。分明指理能空能有故名為「示」，見此空有不離於理方乃是「悟」，復了此理不二而二方乃云「入」。「此人」下破意者，空有之言是約二諦，雖作四重只是空有二理而已，失理淺深迷空有體，但列空有徒分四重，故無中體徒用雙非，不出二乘恐涉通教。「有人云達三諦」等者，雖標三諦不辯融即，任運分張，別人初心何嘗不達三諦之理，名達為開不名開也。至十行位分明見假，至迴向位觀無一異，若入初地方順法流，如此何能免於別義？亦未能辯開等別相。非是初心畢竟不別，故非佛界。次「有人」去，用總別相以釋知見。此人不知《論》云「一切智」是聲聞智，不應以此為知；一切種智居二智后，屬別佛智，不應以此為圓佛見。又古人見一切之言，便以為總，以有種言乃判
【現代漢語翻譯】 現代漢語譯本：有人說，如果籠統地說『總別一時』，想要解釋四句使其沒有先後順序，卻不料反而造成了高下不當的情況。現在進行兩次破斥：一是隻說四智一時具足，而不區分位次差別；二是四智在果位、開位等通於因位，因為這些原因所以不採用這種說法。而且依照《止觀》引用的《論》中的四智，因為其中因果各有總別，如果只指果位的四智位次高，現在就直接用果智來責難。四智指的是道慧（Dàohùi，通達真道的智慧）、道種慧（Dàozhǒnghùi，通達一切道的智慧）、一切智（Yīqièzhì，聲聞、緣覺所證的智慧，知一切法總相為空）、一切種智（Yīqièzhǒngzhì，佛所證的智慧，知一切法總相和別相），這四種智慧在果位一體具足。如果在開位等四豎中討論橫向關係，就需要四個位次分別對應四智，即使因果相對各有總別，但也只是成就了因果，怎麼能稱為開位等呢？ 『有人言非空』等，意思是說用雙非的道理來顯現開位，沒有超出空有二諦。分明地指出理體能夠空也能有，所以稱為『示』，見到這種空有不離於理體才算是『悟』，進一步瞭解這種理體不二而二才可以說是『入』。『此人』下破斥的意思是，空有之說是根據二諦而說的，即使分為四重也只是空有二理而已，失去了理體的淺深，迷惑于空有的本體，只是羅列空有徒勞地分為四重，所以沒有中道本體，徒勞地使用雙非，沒有超出二乘境界，恐怕涉及通教。 『有人云達三諦』等，雖然標明了三諦（Sāndì，空諦、假諦、中諦），卻沒有辨明融通即是的關係，隨意地分開張揚，別人在初心的時候何嘗沒有通達三諦的道理，把通達稱為開位，不能稱為開位。到了十行位分明地見到假諦，到了迴向位觀察無空無假無不空無假，如果進入初地才順應法性之流，這樣怎麼能免於別教的意義？也不能辨別開位等不同的相狀。不是說初心畢竟沒有差別，所以不是佛的境界。 接下來『有人』的部分，用總別相來解釋知見。這個人不知道《論》中說『一切智』是聲聞的智慧，不應該用這個作為知；一切種智在二智之後，屬於別教佛的智慧，不應該用這個作為圓教佛的見解。而且古人見到『一切』的說法，就認為是總，因為有『種』的說法才判斷為別。
【English Translation】 English version: Someone says that if we speak vaguely of 'totality and difference at once,' wanting to explain the four phrases to make them without sequence, unexpectedly it creates an inappropriate hierarchy. Now, there are two refutations: first, only say that the four wisdoms are simultaneously complete, without distinguishing the differences in stages; second, the four wisdoms are in the fruition stage, the opening stage, etc., common to the causal stage, and for these reasons, this approach is not adopted. Moreover, according to the four wisdoms cited from the Treatise in Zhi Guan (止觀, Śamatha-vipassanā), because there are totality and difference in both cause and effect, if only the four wisdoms of the fruition stage are referred to as being of a high stage, then directly challenge them with the wisdom of fruition. The four wisdoms refer to Dao Hui (道慧, wisdom of the path), Dao Zhong Hui (道種慧, wisdom of the seeds of the path), Yiqie Zhi (一切智, wisdom of all things, knowing the general characteristics of all dharmas as empty), and Yiqie Zhong Zhi (一切種智, wisdom of all kinds, knowing both the general and specific characteristics of all dharmas), these four wisdoms are fully complete as one entity in the fruition stage. If discussing horizontal relationships within the four vertical stages such as the opening stage, then four stages are needed to correspond to the four wisdoms respectively. Even if there are totality and difference in both cause and effect, it only accomplishes cause and effect, how can it be called the opening stage, etc.? 'Someone says 'not empty'' etc., meaning to reveal the opening stage with the principle of double negation, not exceeding the two truths of emptiness and existence. Clearly pointing out that the principle can be both empty and existent, therefore it is called 'showing'; seeing that this emptiness and existence are inseparable from the principle is considered 'awakening'; further understanding that this principle is non-dual and yet dual can be called 'entering'. The meaning of the refutation below 'this person' is that the saying of emptiness and existence is based on the two truths, even if divided into four levels, it is only the two principles of emptiness and existence. Losing the depth of the principle, being confused about the essence of emptiness and existence, merely listing emptiness and existence and dividing them into four levels in vain, therefore there is no middle way essence, using double negation in vain, not exceeding the realm of the two vehicles, and possibly involving the common teaching. 'Someone says 'attaining the three truths'' etc., although marking the three truths (Sāndì, 三諦, the three truths of emptiness, provisional existence, and the middle way), it does not distinguish the relationship of fusion and identity, arbitrarily separating and exaggerating. How could others not attain the principle of the three truths at the initial stage? Calling attainment the opening stage cannot be called the opening stage. Reaching the ten practices stage, the provisional truth is clearly seen; reaching the dedication stage, observing neither emptiness nor provisional existence nor non-emptiness nor non-provisional existence; if entering the initial ground, then conforming to the flow of dharma nature, how can this avoid the meaning of the separate teaching? Nor can it distinguish the different characteristics of the opening stage, etc. It is not that the initial intention is ultimately not different, therefore it is not the realm of the Buddha. Next, the 'someone' part uses the characteristics of totality and difference to explain knowledge and views. This person does not know that the Treatise says 'wisdom of all things' is the wisdom of the Śrāvakas (聲聞, Hearers), and should not use this as knowledge; the wisdom of all kinds is after the two wisdoms, belonging to the wisdom of the Buddha of the separate teaching, and should not use this as the view of the Buddha of the perfect teaching. Moreover, the ancients, seeing the saying of 'all,' considered it to be totality, and only judged it as difference because there was the saying of 'kinds'.
為別，此亦不見《大論》圓文。《論》云：「為令易解分屬三人」，況彼分三大小因果條然永別，如何將釋圓佛知見？「有人解盡智」等者，盡無生名出自三藏，無生之語稍通於三，約清凈之言並判屬通佛。「如上」等者，都不見於《法華》大意。總如《玄》文，大意方了，略如今疏釋〈方便品〉，至此僅知佛知見義。
法華文句記卷第四(下) 大正藏第 34 冊 No. 1719 法華文句記
法華文句記卷第五(上)
唐天臺沙門湛然述
「法華論云」去，引《論》釋也。《論》有三文：初約三乘，意令二乘與菩薩乘同得同有。于中先引《論》，次「論言」下解釋論意。云「次第」者，與令解釋次第不違，準《論》文意，初以無上為開。《論》文又云：「佛知見者，如來能證，如實知彼義故。」經文既云「為令眾生」，若唯佛證，何以乃云爲令眾生，故非今釋義不可通。第二句示同有無上。初《論》文但云「二乘與佛法身同等」，故此釋中言三乘者，不獨菩薩，故以菩薩合二乘釋，即是三乘法身同佛。第三句者令知無上，即是悟也。第四句者證無上故，名為不退。證只是得，即入初住。《論》意以前三句共令得入初住位也。初開者指所知見為無上，次示此境同有，次令悟同有，
【現代漢語翻譯】 現代漢語譯本：
『為別』，這裡也沒有見到《大智度論》（Mahāprajñāpāramitopadeśa）的完整說法。《論》中說：『爲了容易理解，所以分屬於三個人』，何況那裡大小因果分明，永遠不同，如何用它來解釋圓滿的佛知見？『有人解盡智』等，盡無生（anutpāda）的名字出自三藏（Tripiṭaka），無生（anutpāda）的說法稍微與三乘相通，用清凈的說法來判斷，都屬於通佛（sādhāraṇa-buddha）。『如上』等，在《法華經》（Saddharma Puṇḍarīka Sūtra）的大意中都看不到。總的來說，就像《玄義》（Fahua Xuanyi）的文句，大意才明白，略微像現在疏解〈方便品〉（Upāya-kauśalya-parivarta），到這裡僅僅知道佛知見的意義。
《法華文句記》卷第四(下) 大正藏第 34 冊 No. 1719 《法華文句記》
《法華文句記》卷第五(上)
唐天臺沙門湛然 述
『法華論云』開始，是引用《瑜伽師地論》（Yogācārabhūmi-śāstra）來解釋。《論》中有三段文字：首先是關於三乘（triyāna），意思是讓二乘（śrāvaka-yāna和pratyekabuddha-yāna）與菩薩乘（bodhisattva-yāna）共同得到、共同擁有。其中先引用《論》，然後『論言』下面解釋《論》的意義。說『次第』，是爲了使解釋的次第不違背，按照《論》的文意，最初以無上（anuttara）為開顯。《論》的文字又說：『佛知見（buddha-jñāna-darśana），是如來（tathāgata）能夠證得的，如實地知道那個意義。』經文既然說『爲了讓眾生』，如果只有佛才能證得，為什麼又說爲了讓眾生，所以現在的解釋意義不能通用。第二句顯示共同擁有無上（anuttara）。最初《論》的文字只說『二乘（śrāvaka-yāna和pratyekabuddha-yāna）與佛法身（buddha-dharmakāya）同等』，所以這裡的解釋中說三乘（triyāna），不只是菩薩（bodhisattva），所以用菩薩（bodhisattva）合二乘（śrāvaka-yāna和pratyekabuddha-yāna）來解釋，就是三乘（triyāna）的法身（dharmakāya）與佛相同。第三句是讓人知道無上（anuttara），就是悟。第四句是證得無上（anuttara），所以名為不退。證只是得到，就是進入初住。《論》的意義是用前面的三句話共同讓人得到進入初住的地位。
【English Translation】 English version:
『For distinction』, this is also not seen in the complete statement of the Mahāprajñāpāramitopadeśa (Great Treatise on the Perfection of Wisdom). The Treatise says: 『To make it easy to understand, it is divided among three people』, moreover, the causes and effects of the great and small are clearly and eternally distinct there, how can it be used to explain the perfect Buddha knowledge and vision? 『Someone understands the Exhaustive Wisdom』 etc., the name 『anutpāda』 (non-arising) comes from the Tripiṭaka (Three Baskets), the statement of 『anutpāda』 (non-arising) is slightly connected to the Three Vehicles, judging by the statement of purity, it all belongs to the common Buddha (sādhāraṇa-buddha). 『As above』 etc., is not seen in the general meaning of the Saddharma Puṇḍarīka Sūtra (Lotus Sutra). In general, like the text of Fahua Xuanyi (Profound Meaning of the Lotus Sutra), the general meaning is then understood, slightly like now explaining the section on Upāya-kauśalya-parivarta (Skillful Means), only the meaning of Buddha knowledge and vision is known here.
Fahua Wenju Ji (Commentary on the Words and Phrases of the Lotus Sutra), Volume 4 (Part 2) T.D. No. 1719, Vol. 34, Fahua Wenju Ji
Fahua Wenju Ji (Commentary on the Words and Phrases of the Lotus Sutra), Volume 5 (Part 1)
Composed by Śramaṇa Zhanran of Tiantai, Tang Dynasty
Starting from 『The Yogācārabhūmi-śāstra says』, it quotes the Yogācārabhūmi-śāstra (Treatise on the Stages of Yoga Practice) to explain. There are three passages in the Treatise: first, regarding the triyāna (Three Vehicles), the intention is to make the śrāvaka-yāna (Voice-Hearer Vehicle) and pratyekabuddha-yāna (Solitary Buddha Vehicle) the same as the bodhisattva-yāna (Bodhisattva Vehicle) in obtaining and possessing. Among them, the Treatise is quoted first, then the meaning of the Treatise is explained below 『The Treatise says』. Saying 『sequence』 is to make the sequence of explanation not contradictory, according to the meaning of the Treatise, initially, anuttara (unsurpassed) is used for revelation. The text of the Treatise also says: 『Buddha-jñāna-darśana (Buddha knowledge and vision) is what the tathāgata (Thus Come One) can realize, truly knowing that meaning.』 Since the sutra text says 『to cause sentient beings』, if only the Buddha can realize it, why does it say to cause sentient beings, so the meaning of the current explanation cannot be universally applied. The second sentence shows the common possession of anuttara (unsurpassed). Initially, the text of the Treatise only says 『the śrāvaka-yāna (Voice-Hearer Vehicle) and pratyekabuddha-yāna (Solitary Buddha Vehicle) are equal to the buddha-dharmakāya (Buddha's Dharma Body)』, so the explanation here says triyāna (Three Vehicles), not just bodhisattva (Bodhisattva), so using bodhisattva (Bodhisattva) to combine the śrāvaka-yāna (Voice-Hearer Vehicle) and pratyekabuddha-yāna (Solitary Buddha Vehicle) to explain, it is that the dharmakāya (Dharma Body) of the triyāna (Three Vehicles) is the same as the Buddha. The third sentence is to make people know anuttara (unsurpassed), which is enlightenment. The fourth sentence is to realize anuttara (unsurpassed), so it is called non-retrogression. Realization is just obtaining, which is entering the first stage of abiding. The meaning of the Treatise is to use the previous three sentences together to make people obtain and enter the position of the first stage of abiding.
次令入此境故云不退。既先約二乘與菩薩同證，故知經意先在二乘，是故《論》文不簡定性，況《論》云「未熟即當熟」也。當非不故，不得云無。
次「約菩薩」者，驗知菩薩與二須會，若不須會何故別立一釋同二乘耶？釋初句中《論》無別釋。今云「如前」者，與二乘人同得耳。鈍同二乘良有以也，故知爾前非無上也。釋示中雲「菩薩有疑令知如實」，故知爾前挾疑非實，疑通會別理不應然，若不被會豈知如實，況知如實仍須修行。釋悟中雲「未發心令發菩提心」，若不發心不名菩薩，故知爾前得菩薩名未發圓心。釋入中雲「已發心者令入法故」，故未發者或指藏通，已發之言多指別教，別教知中雖似已發，不入證道故須令入。佛知見言正簡于權，當知三教菩薩有疑未發，未入真常，所以《論》文現令菩薩開示悟入，而苦不許公違《論》文。
第三約凡夫釋中《論》亦不釋開句，今亦指同初文，故知凡夫與三乘同。第二句雖釋，其言全與初二乘中第二句同。至第三句方異前二釋，故知凡夫與三乘人同，有法身佛性。故下二句凡夫與三乘別者，以外道計常故，一切眾生未知菩提故。既為凡夫別一番釋，故知不得深位釋之，故釋悟句云「令覺悟」，入句「令入菩提」。當知凡夫不知不覺有無上法，亦未曾
【現代漢語翻譯】 現代漢語譯本：
因此說進入此境界就不會退轉。既然先前約定二乘（聲聞乘和緣覺乘）與菩薩一同證悟，由此可知《經》的本意首先在於二乘，所以《論》（《攝大乘論》）中沒有區分定性二乘（必定證入二乘果位的人），況且《論》中說『未成熟的（善根）就應當使其成熟』。『當』不是『不』，不能說沒有（善根）。 其次，『就菩薩而言』，可以驗證菩薩與二乘需要會歸，如果不需要會歸，為何另外立一種解釋與二乘相同呢？在解釋第一句（開悟）時，《論》中沒有另外的解釋。現在說『如前』，是說與二乘人同樣得到（開悟）。鈍根的菩薩與二乘相同是有原因的，由此可知在此之前並非沒有更上的境界。在解釋『示』（指示）時說『菩薩有疑惑，令其如實知曉』，由此可知在此之前菩薩懷有疑惑，並非真實，疑惑會通向差別，道理不應該是這樣。如果不被會歸，怎麼能如實知曉？況且知道如實仍然需要修行。在解釋『悟』（覺悟）時說『未發菩提心者，令其發起菩提心』，如果不發菩提心，就不能稱為菩薩，由此可知在此之前得到菩薩之名，但未發起圓滿的菩提心。在解釋『入』（證入）時說『已發菩提心者，令其進入佛法』，所以未發菩提心者或許指的是藏教和通教，已發菩提心者多指別教，別教的知見中雖然看似已經發起菩提心，但沒有進入證道的階段，所以需要令其進入。佛的知見正是簡別于權巧方便，應當知道三教菩薩有疑惑，未發起菩提心，未進入真常之境，所以《論》中現在令菩薩開示悟入，而（你）卻不肯允許，公然違背《論》的文義。 第三，就凡夫的解釋而言，《論》中也沒有解釋『開』（開悟）這一句，現在也指同於最初的文義，由此可知凡夫與三乘（聲聞乘、緣覺乘、菩薩乘）相同。第二句雖然解釋了，但其言語完全與最初二乘中的第二句相同。到第三句才與前兩種解釋不同，由此可知凡夫與三乘人一樣，具有法身佛性。所以下面兩句凡夫與三乘不同，是因為外道執著于常，一切眾生不知道菩提的緣故。既然為凡夫另外做了一番解釋，由此可知不能用深位的境界來解釋，所以解釋『悟』句時說『令其覺悟』，解釋『入』句時說『令其進入菩提』。應當知道凡夫不知道、不覺悟有無上的佛法，也未曾（進入）
【English Translation】 English version:
Therefore, it is said that entering this realm means no regression. Since it was previously agreed that the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) and Bodhisattvas would attain enlightenment together, it is known that the Sutra's intention primarily lies with the two vehicles. Therefore, the Śāstra ( Mahāyānasaṃgraha ) does not distinguish those of fixed nature (destined to attain the fruit of the two vehicles). Moreover, the Śāstra says, 'Those who are not yet ripe should be ripened.' 'Should' is not 'not,' so it cannot be said that there is no (good root). Secondly, 'regarding Bodhisattvas,' it can be verified that Bodhisattvas and the two vehicles need to converge. If there is no need for convergence, why establish a separate explanation that is the same as the two vehicles? In explaining the first phrase (awakening), the Śāstra has no separate explanation. Now, saying 'as before' means that it is obtained in the same way as people of the two vehicles. The dull-witted Bodhisattvas are similar to the two vehicles for a reason. Therefore, it is known that before this, there was not no higher realm. In explaining 'instruction,' it says, 'If Bodhisattvas have doubts, let them know the truth as it is.' Therefore, it is known that before this, Bodhisattvas harbored doubts and were not genuine. Doubts lead to differentiation, which should not be the case. If not converged, how can one know the truth as it is? Moreover, knowing the truth as it is still requires practice. In explaining 'enlightenment,' it says, 'Those who have not generated Bodhicitta, let them generate Bodhicitta.' If one does not generate Bodhicitta, one cannot be called a Bodhisattva. Therefore, it is known that before this, one obtained the name of Bodhisattva but had not generated the complete Bodhicitta. In explaining 'entry,' it says, 'Those who have already generated Bodhicitta, let them enter the Dharma.' Therefore, those who have not generated Bodhicitta may refer to the Tripiṭaka teaching and the Common teaching, while those who have already generated Bodhicitta mostly refer to the Distinct teaching. Although the knowledge in the Distinct teaching seems to have already generated Bodhicitta, it has not entered the stage of realizing the path, so it needs to be led to enter. The Buddha's knowledge precisely distinguishes it from expedient means. It should be known that Bodhisattvas of the three teachings have doubts, have not generated Bodhicitta, and have not entered the realm of true permanence. Therefore, the Śāstra now instructs Bodhisattvas to open, show, enlighten, and enter, but (you) refuse to allow it, openly violating the meaning of the Śāstra. Thirdly, regarding the explanation for ordinary beings, the Śāstra also does not explain the phrase 'open' (awakening). Now, it also refers to the same meaning as the initial text. Therefore, it is known that ordinary beings are the same as the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Although the second phrase is explained, its words are completely the same as the second phrase in the initial two vehicles. It is only in the third phrase that it differs from the previous two explanations. Therefore, it is known that ordinary beings, like people of the three vehicles, possess the Dharmakāya and Buddha-nature. The reason why the following two phrases differ between ordinary beings and the three vehicles is because externalists cling to permanence, and all sentient beings do not know Bodhi. Since a separate explanation has been made for ordinary beings, it is known that it cannot be explained using the realm of deep attainment. Therefore, in explaining the phrase 'enlightenment,' it says, 'Let them awaken,' and in explaining the phrase 'entry,' it says, 'Let them enter Bodhi.' It should be known that ordinary beings do not know or are not aware that there is unsurpassed Dharma, nor have they ever (entered).
發菩提之心，而皆云與三乘同也。故知三番人異義同，是故初句皆可義同。次釋菩薩第二句中雲「令知如實」，如實只是法身異名，此亦言異義同。第三句對二乘不知，故云「令知」，對菩薩已曾發心，令更發心，對凡夫令異外道，亦令外道悟故，此則義異意同。第四句中對二乘退大云「不退」，對菩薩已發未入故云「入法」，對凡夫未曾發故，直云「大道」，當知只是一佛知見，為令此等人異開同，故知舉三乘及以凡夫，收機罄盡，咸曰眾生。凡收六界、三乘對實，即十法界釋。若約所趣唯一佛界，即佛界釋。三番義遍即約位釋。佛界對九覆成離合，況論釋四句與今位等四釋義同。「論句句釋」者，《論》三釋中句句別釋，今于初釋乃離為四，即成三番各有四釋，但舉二乘以例余故，亦是舉難況易，二乘難故。今初釋者先屬對《論》文，初以證不退為四位釋者，即《論》第四句，既云不退，即開示悟入皆念不退。次明佛所證得為四智釋，即第一句。《論》云：「除一切智更無餘事」。次以同義，即第二句。《論》云：「二乘法身平等，更無差別」，若無觀心云何知同？次以不知究竟處者，即第三句。處是所通，二乘不知，今為令知，知即是門，門為能通，故作四門釋也。二乘既然，菩薩凡夫例皆如此，是則三類皆須
【現代漢語翻譯】 現代漢語譯本 發起菩提之心，卻都說與聲聞乘、緣覺乘、菩薩乘相同。由此可知，這三方面人雖然說法不同，但意義相同，所以第一句都可以理解為意義相同。接下來解釋菩薩的第二句中說的『令知如實』，『如實』只是法身的另一個名稱，這裡也是說詞語不同而意義相同。第三句是針對聲聞乘和緣覺乘的不瞭解，所以說『令知』；對於菩薩，因為他們已經發過菩提心，所以是令他們『更發心』；對於凡夫，是爲了讓他們區別于外道，也讓外道覺悟，這則是意義不同而用意相同。第四句中，針對聲聞乘和緣覺乘的退轉大乘之心，說『不退』；對於菩薩，因為他們已經發心但尚未入門，所以說『入法』；對於凡夫，因為他們從未發過菩提心，所以直接說『大道』。應當知道，這只是一個佛的知見，爲了讓這些人從不同之處達到相同之處，所以才列舉聲聞乘、緣覺乘、菩薩乘以及凡夫，窮盡所有根機，都稱之為眾生。總括六道眾生、聲聞乘、緣覺乘、菩薩乘，對照真實，就是十法界的解釋。如果從所趨向來說，只有一個佛界，那就是佛界的解釋。三方面的意義普遍，就是從果位的角度來解釋。佛界與其餘九界相對，又形成離合的關係，更何況是討論解釋四句與現在果位等等四種解釋的意義相同。『論句句釋』是指《論》的三種解釋中，每一句都分別解釋。現在在最初的解釋中，將一句分為四句，就形成了三方面各有四種解釋，只是舉聲聞乘和緣覺乘為例來說明其餘的情況，這也是舉難顯易，因為聲聞乘和緣覺乘比較難理解。現在最初的解釋，首先對應《論》的文句，最初用證明不退轉來作為四種果位的解釋，就是《論》的第四句，既然說不退轉，就是開示悟入都念著不退轉。其次說明佛所證得的境界作為四種智慧的解釋，就是第一句。《論》中說：『除了除一切智之外，沒有其他事情』。其次用相同意義來解釋，就是第二句。《論》中說：『聲聞乘和緣覺乘的法身是平等的，沒有差別』，如果沒有觀心的智慧，怎麼知道相同呢？其次用不知道究竟之處來解釋，就是第三句。『處』是所通達的地方，聲聞乘和緣覺乘不知道，現在爲了讓他們知道，知道就是門，門是能夠通達的，所以作為四門來解釋。聲聞乘和緣覺乘既然如此，菩薩和凡夫也都可以這樣類推，那麼這三類人都需要。
【English Translation】 English version They initiate the Bodhi mind, yet all say it is the same as the Three Vehicles (Sravakayana (the vehicle of the disciples), Pratyekabuddhayana (the vehicle of the solitary Buddhas), and Bodhisattvayana (the vehicle of the Bodhisattvas)). Therefore, it is known that these three groups of people have different expressions but the same meaning, so the first sentence can all be understood as having the same meaning. Next, explaining the second sentence for Bodhisattvas, which says 'to enable them to know the reality (如實)', 'reality' is just another name for Dharmakaya (法身, the body of the Dharma), here it also means different words but the same meaning. The third sentence is aimed at the Sravakas and Pratyekabuddhas who do not understand, so it says 'to enable them to know'; for Bodhisattvas, because they have already initiated the Bodhi mind, it is to enable them to 'further initiate the mind'; for ordinary people, it is to distinguish them from external paths (外道), and also to enlighten the external paths, this is different in meaning but the same in intention. In the fourth sentence, regarding the Sravakas and Pratyekabuddhas who retreat from the Great Vehicle (大乘), it says 'non-retreating'; for Bodhisattvas, because they have initiated the mind but have not yet entered, it says 'entering the Dharma'; for ordinary people, because they have never initiated the Bodhi mind, it directly says 'the Great Path (大道)'. It should be known that this is just one Buddha's knowledge and vision, in order to make these people reach the same point from different points, so it lists the Sravakas, Pratyekabuddhas, Bodhisattvas, and ordinary people, exhausting all potentials, and calls them all sentient beings (眾生). Summarizing the six realms (六界), Sravakas, Pratyekabuddhas, and Bodhisattvas, in contrast to reality, is the explanation of the Ten Dharma Realms (十法界). If from the perspective of what is pursued, there is only one Buddha Realm (佛界), that is the explanation of the Buddha Realm. The meaning of the three aspects is universal, which is explained from the perspective of the position. The Buddha Realm is opposite to the other nine realms, and forms a relationship of separation and combination, let alone discussing the meaning of explaining the four sentences and the four explanations such as the current position being the same. 'Explaining each sentence of the Treatise (論)' refers to the fact that in the three explanations of the Treatise, each sentence is explained separately. Now, in the initial explanation, dividing one sentence into four sentences forms four explanations for each of the three aspects, only taking the Sravakas and Pratyekabuddhas as examples to illustrate the rest, this is also highlighting the easy by mentioning the difficult, because the Sravakas and Pratyekabuddhas are more difficult to understand. Now, the initial explanation first corresponds to the sentences of the Treatise, initially using proving non-retrogression as the explanation of the four positions, which is the fourth sentence of the Treatise, since it says non-retrogression, it means that opening, showing, understanding, and entering all remember non-retrogression. Secondly, explaining the state attained by the Buddha as the explanation of the four wisdoms, which is the first sentence. The Treatise says: 'Apart from eliminating all wisdom, there is nothing else'. Secondly, explaining with the same meaning, which is the second sentence. The Treatise says: 'The Dharmakayas of Sravakas and Pratyekabuddhas are equal, there is no difference', if there is no wisdom of observing the mind, how can one know the same? Thirdly, explaining with not knowing the ultimate place, which is the third sentence. 'Place' is the place to be reached, the Sravakas and Pratyekabuddhas do not know, now in order to let them know, knowing is the door, the door is able to reach, so it is explained as the four doors. Since the Sravakas and Pratyekabuddhas are like this, Bodhisattvas and ordinary people can also be inferred in the same way, then all three categories need.
圓教。教門以為能通，入觀修智方能到位知見佛境，若作余釋，為令之說徒施，佛之知見何在？故一家釋義依經順論、契行得理，佛出世意豈不然乎！今釋佛意寧可乖耶？若深張地位，凡夫非冀。若除二障方明開者，則示等三皆在佛地，此教尚非地前之分，何益凡小者耶？言「云云」者，應須委明橫豎釋意，以申橫豎用《論》文故。故《論》三釋中一一豎釋，今一一釋中句句橫豎，令《論》四句亦成橫豎，雖有橫豎意在不二。
次「今釋」下今文正釋。先略對古今，次「若無量」下明用今意，引文釋成以論廢立。初意者，今古相對即略中廣。初言廣者，語少意含，既顯實已須知諸法無不皆實，若今十妙乃名處中，但其名中而義則廣，消顯實文似如難用，故且和舊以存四一，即極略也。次用今意者，廣則心塵行法人理無非一實，于解釋門太成通漫，只可覽照故云「可知」。「若作」下述今十妙，雖不消句，對義非無，故先引經對十令見。
問：
何故經文不依十妙，卻雜亂耶？
答：
理智等六經已次第，但后四文雖似前後不無深致。何者？若有感應即有眷屬，眷屬取悟通以發之，見通獲益良由說法，依玄次第自是一途，六不可越經文灼然，初云非思量等對理一者，所思故也。唯有諸佛
【現代漢語翻譯】 現代漢語譯本 圓教（Perfect Teaching）。教義認為能夠通達，通過入觀修行智慧才能達到，才能真正瞭解佛的境界。如果做其他的解釋，就成了爲了迎合（他人）而說的空話，佛的知見又在哪裡呢？所以，一家之言的解釋要依據佛經，順應論典，符合修行，得到真理，佛陀出世的本意難道不是這樣嗎！現在解釋佛意怎麼可以違背（佛意）呢？如果過分強調地位，凡夫就無法期望達到。如果說去除兩種障礙（二障）才能明白開悟，那麼就表明等覺菩薩和三賢菩薩都已在佛的地位，這個教義就不是地前菩薩所能理解的，對凡夫小乘有什麼益處呢？所說的『云云』，應該詳細說明橫向和縱向的解釋，來闡述橫向和縱向運用《論》的文句的含義。所以，《論》的三種解釋中，每一個都是縱向解釋，現在每一個解釋中，每一句都是橫向和縱向解釋，使《論》的四句也成為橫向和縱向的，雖然有橫向和縱向，但其意義在於不二。
接下來『今釋』以下是現在文章的正式解釋。先簡略地對比古代和現代的解釋，然後『若無量』以下說明運用現在的意思，引用經文解釋成就，用論典來廢除和建立。最初的意思是，現在和古代相對比，就是簡略中的廣博。最初說廣博，是指語言少而意義包含豐富，既然已經顯明瞭實相，就應該知道諸法沒有不是實相的，如果現在的十妙才能稱為處中，但它的名稱是處中，而意義則是廣博的，消除和顯明實相的文字似乎難以運用，所以暫且和舊的解釋相協調，以儲存四一，這就是極其簡略的。其次是運用現在的意思，廣博就是心、塵、行法、人、理沒有不是一實的，在解釋方面太過於普遍和漫無邊際，只能瀏覽和觀照，所以說『可知』。『若作』以下陳述現在的十妙，雖然不消除句子，但就意義而言並非沒有，所以先引用經文來對應十妙，使人明白。
問：
為什麼經文不按照十妙的順序，卻雜亂無章呢？
答：
理智等六種已經按照順序排列，但後面的四種文字雖然看起來前後顛倒，卻不無深刻的含義。為什麼呢？如果有了感應，就會有眷屬，眷屬通過領悟通達來啓發（智慧），見到通達獲得利益，都是由於說法，按照玄義的次第自然是一條途徑，六種是不可逾越的，經文非常明確，最初說非思量等，對應理一，是因為所思慮的緣故。只有諸佛（才能真正理解）
【English Translation】 English version The Perfect Teaching (Yuan Jiao). The doctrine holds that it can lead to thorough understanding, and only through entering contemplation and cultivating wisdom can one truly attain and understand the realm of the Buddha. If other interpretations are made, they become empty words spoken to cater (to others), and where is the Buddha's knowledge and vision? Therefore, the interpretation of a single school should be based on the sutras, in accordance with the treatises, consistent with practice, and attain the truth. Isn't this the original intention of the Buddha's appearance in the world! How can the interpretation of the Buddha's intention now violate (the Buddha's intention)? If one excessively emphasizes the stages, ordinary people cannot hope to reach them. If it is said that only by removing the two obstacles (two hindrances) can one understand enlightenment, then it indicates that Bodhisattvas of Near-Perfect Enlightenment and the Three Worthies are already in the position of the Buddha. This teaching is not something that pre-stage Bodhisattvas can understand, so what benefit is there for ordinary people and Hinayana practitioners? The so-called 'etcetera' should explain in detail the horizontal and vertical interpretations to elaborate on the meaning of using the sentences of the Treatise (Lun) horizontally and vertically. Therefore, in the three interpretations of the Treatise, each one is a vertical interpretation. Now, in each interpretation, each sentence is a horizontal and vertical interpretation, so that the four sentences of the Treatise also become horizontal and vertical. Although there are horizontal and vertical aspects, their meaning lies in non-duality.
Next, 'Now Explaining' below is the formal explanation of the current text. First, briefly compare the ancient and modern interpretations, and then 'If Immeasurable' below explains the use of the current meaning, citing the sutras to explain the achievement, and using the treatises to abolish and establish. The initial meaning is that the comparison between the present and the ancient is the broadness within the concise. The initial saying of broadness refers to the few words containing rich meaning. Since the reality has been revealed, it should be known that all dharmas are not real. If the current Ten Mysteries can be called being in the middle, its name is being in the middle, but its meaning is broad. The words of eliminating and revealing reality seem difficult to use, so for the time being, coordinate with the old explanation to preserve the Four Ones, which is extremely concise. Secondly, using the current meaning, broadness means that mind, dust, practice, person, and principle are all one reality. In terms of explanation, it is too universal and boundless, and can only be browsed and contemplated, so it is said 'can be known'. 'If Doing' below states the current Ten Mysteries. Although it does not eliminate sentences, it is not without meaning in terms of meaning, so first cite the sutras to correspond to the Ten Mysteries to make people understand.
Question:
Why are the sutra texts not in accordance with the order of the Ten Mysteries, but are jumbled and disordered?
Answer:
The six, such as Reason and Wisdom, have already been arranged in order, but the latter four texts, although they seem to be reversed, are not without profound meaning. Why? If there is a response, there will be a retinue. The retinue inspires (wisdom) through understanding and penetration. Seeing penetration and gaining benefits are all due to the Dharma teaching. Following the order of the profound meaning is naturally a path. The six are insurmountable. The sutra text is very clear. The initial saying of non-thinking, etc., corresponds to the oneness of principle, because of what is thought. Only the Buddhas (can truly understand).
等對智一者，能知故也。唯以等文義既具三，理須分別，文雖具三語意在於一大家事，事即因果故云義便，乃為行一。又智慧照境方達境大，故大名智，以事為行，有其二意，自行化他俱名事故，今化他故是佛出世之大事也。應知初分別釋用前分字解意，次逐義便用前總釋，前雖二釋總釋易見，故今用之。
次「知見者」下，意取經文從欲令去為位一，文中但云知見者，以經文一一句中皆云知見，即能知見已屬智行，所見諦理已屬理一，雖不分于知見淺深，乃以開等對位各別，故屬位一。次又取結文對三法一，重取前文攬意而說，故云「又」也。「又取」諸句下出現之言，為感應一，四句皆同隨義故別，無非感應，餘四可知。
「經文」等者，明廢立意，雖消文不用、義理非無，是故三中存而用略。從「若略」下欲用舊略，復論去取簡義存數故也。于中先簡、次存。初廢果立理，舊以四句同是果一，雖以果為理名不別彰，故須破之而別立理，故依道理無理屬魔，既句句中皆云知見，故所知見豈非理一？次廢因立行者，行之始終即是因果，但點行一即收二義，雖廢果稱乃在行終，但加理一為教等本，故使理名通開等四義順故也。次「人一」下存其二也。
次正釋者，先明來意云且「從略」，對十等說
【現代漢語翻譯】 現代漢語譯本 對於與智慧相等的人，是因為他們能夠理解真理。僅僅用『等』字來概括文義，實際上包含了三重含義，因此需要加以區分。雖然文字上包含了三重含義，但其語意卻在於一件大事，即佛陀出世度化眾生的大事。『事』即是因果，所以說『義便』，乃是實踐『行一』。而且，智慧能夠照亮境界，才能通達境界的廣大，所以『大』被稱為『智』。以『事』作為『行』，包含兩種含義：自我的修行和教化他人，都可稱為『事』。現在所說的教化他人，正是佛陀出世的重大事業。應當瞭解，最初的分別解釋，是運用前面分拆文字的方法來理解含義；其次，順應文義的方便，運用前面的總括解釋。雖然前面的兩種解釋中，總括解釋更容易理解，所以現在採用總括解釋。
接下來，『知見者』以下，意在選取經文，從『欲令』開始作為『位一』。經文中只說『知見者』，因為經文的每一句都說『知見』，能夠知見已經屬於『智行』，所見的真諦之理已經屬於『理一』。雖然沒有區分知見的深淺，但因為『開』等與『位』相對，各有區別，所以屬於『位一』。其次，又選取總結性的文字來對應『三法一』，重新選取前面的文字，概括其含義來說明，所以說『又』。『又取』等語句中出現的『出現』，是爲了說明『感應一』。這四句都相同，因為隨順文義而有所區別，但無一不是感應。其餘四種可以類推得知。
『經文』等，說明廢除和建立的含義。雖然消解文字時沒有使用，但義理並非不存在，因此在『三』中保留而略去使用。從『若略』以下，想要使用舊有的簡略說法，再次討論取捨，是爲了簡化義理，保留數量。其中，先簡化，后保留。首先，廢除『果』，建立『理』。舊的說法認為四句都是『果一』，雖然以『果』作為『理』，但名稱沒有明確區分，所以需要破除它，而另外建立『理』。因此，依據道理，沒有道理就屬於魔。既然句句中都說『知見』，那麼所知所見，難道不是『理一』嗎？其次，廢除『因』，建立『行』，『行』的始終就是『因果』，但點明『行一』就包含了兩種含義。雖然廢除了『果』的稱謂，但實際上是在『行』的終點。只要加上『理一』作為教化的根本，就能使『理』的名稱貫通『開』等四種含義，這樣就順理成章了。其次，『人一』以下，是保留其中的兩種。
接下來是正式的解釋，首先說明來意，說且『從略』，是針對『十等』來說的。
【English Translation】 English version For those who are equal to wisdom, it is because they are able to understand the truth. The word 'equal' encompasses the meaning of the text, actually containing three layers of meaning, therefore requiring differentiation. Although the words contain three layers of meaning, their semantic intention lies in one major event, which is the great event of the Buddha appearing in the world to deliver sentient beings. 'Event' is both cause and effect, so it is said 'convenience of meaning', which is the practice of 'unity of action'. Moreover, wisdom can illuminate the realm, only then can one understand the vastness of the realm, so 'great' is called 'wisdom'. Taking 'event' as 'action' contains two meanings: self-cultivation and teaching others, both can be called 'event'. Now, teaching others is precisely the great undertaking of the Buddha's appearance in the world. It should be understood that the initial separate explanation uses the method of disassembling the words to understand the meaning; secondly, in accordance with the convenience of the text, the previous comprehensive explanation is used. Although in the previous two explanations, the comprehensive explanation is easier to understand, so the comprehensive explanation is used now.
Next, 'those who know and see' below, intends to select the scripture, starting from 'desire to cause' as 'position one'. The scripture only says 'those who know and see', because every sentence in the scripture says 'knowing and seeing', being able to know and see already belongs to 'wisdom and action', the seen truth of principle already belongs to 'principle one'. Although there is no distinction between the depth of knowledge and seeing, because 'opening' and so on are opposite to 'position', each has its own distinction, so it belongs to 'position one'. Secondly, the concluding text is selected again to correspond to 'three dharma one', re-selecting the previous text, summarizing its meaning to explain, so it says 'again'. The 'appearance' that appears in the phrases 'again take' and so on is to explain 'response one'. These four sentences are all the same, because they differ according to the meaning of the text, but none of them are not responses. The remaining four can be inferred.
'Scripture' and so on, explain the meaning of abolishing and establishing. Although it is not used when dissolving the text, the meaning is not non-existent, so it is retained in 'three' and the use is omitted. From 'if omitted' below, wanting to use the old abbreviated saying, discussing taking and discarding again is to simplify the meaning and retain the number. Among them, simplify first, then retain. First, abolish 'fruit', establish 'principle'. The old saying believes that the four sentences are all 'fruit one', although 'fruit' is taken as 'principle', the name is not clearly distinguished, so it needs to be broken and 'principle' is established separately. Therefore, according to the principle, without principle it belongs to the demon. Since every sentence says 'knowing and seeing', isn't what is known and seen 'principle one'? Secondly, abolish 'cause', establish 'action', the beginning and end of 'action' is 'cause and effect', but pointing out 'action one' includes two meanings. Although the title of 'fruit' is abolished, it is actually at the end of 'action'. As long as 'principle one' is added as the root of teaching, the name of 'principle' can be connected to the four meanings of 'opening' and so on, so it is logical. Secondly, 'person one' below is to retain two of them.
Next is the formal explanation, first explaining the intention, saying 'from brief', is aimed at 'ten equals'.
故名為略，十等仍存故云且也。先釋理一自為四義，今又為三：先標列，次正釋，三「所以」下結要歸宗。正釋中初約四位者，即眼智所階，于中分八以出文相。初標如文。次「諦境」下以所依能用顯于所涉，同述來意。然此四一準下消文皆有兩向，並從一邊，左右互攝以別四一，故四相望尚各具四，況兩向耶？何者？如所知為理則能知屬智，能稟是人、能詮是教，今文具二故且從理，故云理一。今顯此理，理不獨顯，以智門觀三，歷所涉位共方顯理，乃是卻將人教行三，歷位取理觀心人也。四門教也，四智行也。三種相由破惑入位階于至理。若爾，后三相成亦應可爾，是故今初舉所依諦不能自顯，智是能用，由之見理故云「乃能」。三「二智」下簡能用進否？二智四眼否也，種智佛眼進也。雖體相即顯勝須分。四「經云」下，約位引文釋其所以，眾生義兼佛果唯極，極果知見令物即得，故異前經。五「三教」下約教判意，古今諸師釋佛知見，約為眾生其理不顯；自非今見委出妙境，眾生心佛一體無差，豈知眾生有佛知見，故約教判其理宛然。于中先出能知見人，又「分得」下明眾生開，局于初住方名開也。六「故寄」下結意，並是證佛知見位也。七「如瑞」下明所表，定慧之後尋雨四華，可表同歸經於四位，華皆散
佛至果不虛，又散大眾乘位之人。八「開者」下正釋，中二：初正釋，次「然圓道」下融通。
初釋開中二：初略對，次「何者」下正釋。于中又五：初明位障，通惑謂見思，別惑謂無明，通別兩惑同在一念，念體即是，是體非理，是事非是，是非一如，同體為障，二惑叵分，故云「難可了知」。次「初心」下明依障之位者，隨喜之前初心圓信，名字位也。圓受，五品位也，圓伏，六根位也。將此凡心即為伏斷，故云能也。伏通訊受，信必在初，不同世人初心即佛。三「內加」下明加行除障，有法、譬、合，由此行故得入初住。合云「緣修」者，即指住前。
問：
若入初住方名開者，當知此經凡夫絕分。何故不許他從高位？何故論文云爲凡夫？
答：
四釋之中約智約位，唯聖方開，約觀約門乃通名字，況為令之語令凡入聖，結緣之益準此可知。所以四釋方顯今意，不妨高位不棄凡夫。
四引證除位，入理之言義通深淺，從初立稱故且「云住」。五「住于」下結所表以立名。
次釋示中三：先明破障體顯，次明顯體具德，三結位名。準義亦應如入十住，一者文略，二者已入無功用道，下去亦然。
次釋悟中四：先明障除行成，次「事理」下明體德遍收，三引證，
四結名。
次釋入中五：略無障除準上合有，但連牒前文，故但云體；次「自在」下嘆體德也；三「自在流入」下嘆行滿也；四引證；五結位。于釋悟入並引《攝大乘》者，借別成圓，故釋悟中雲「理量不二」，釋入中雲「理量自在」，當知別中無此事也。若爾，前釋住中引《仁王》云「入理名住」者，準例借別；亦可十住如理、十行如量，量即理故名住，理即量故名行。
融通者，為借別故，故須融通。于中為四：初正融通，即無復淺深，次「但如理」下明淺深所以，三引證中先引、次釋，四舉譬中有開有合。先開中雲「朔望」者，朔明也，謂月初明。望謂相望，即圓滿時日月相望。月非朔望，寄於朔望則有虧盈，合文可見。言「云云」者，須引《大經》月愛喻也。
次約四智中初辯異者，只是圓位能契之智。言「不如」者，不同也，簡異於遍。彼般若中通三教故，故名為通。今不依之，唯一圓道故云「不如」，如字平呼。
次正釋者，先約位中已略明行相，此中重明但直述而已；有釋有結。釋中二：初正釋，次「又道慧」下重以《攝大乘》意消之，令可見故。初文者，慧因智果各通總別，因果之上各加種者故得別名，各加一切故受果稱。初言道者，故受因稱，慧之與智一往且然。若依諸
【現代漢語翻譯】 現代漢語譯本： 四結名（Si jie ming）：
接下來解釋悟入中的五個方面：簡略地講，沒有障礙的去除，與前面所說的相符，但只是連線前文，所以只說是體；其次，『自在』（Zizai）以下是讚歎體的功德；第三，『自在流入』（Zizai li ru）以下是讚歎行持圓滿；第四是引證；第五是總結位次。在解釋悟入時引用《攝大乘論》（She Da Cheng Lun），是借用別教來成就圓教，所以在解釋悟中說『理量不二』（Li liang bu er），在解釋入中說『理量自在』（Li liang zizai），應當知道別教中沒有這些說法。如果這樣，前面解釋住中引用《仁王經》（Ren Wang Jing）說『入理名住』（Ru li ming zhu），按照這個例子也是借用別教；也可以說十住如理、十行如量，量就是理所以名為住，理就是量所以名為行。
融通：
爲了借用別教，所以需要融通。其中分為四個方面：首先是正融通，就是沒有深淺之分，其次，『但如理』（Dan ru li）以下說明深淺的原因，第三，引證中先引用，后解釋，第四，舉譬喻中有開有合。先開中說『朔望』（Shuo wang），朔是明亮的意思，指月初明亮。望是指相望，就是圓滿時日月相望。月亮本身不是朔望，寄託于朔望則有虧盈，結合上下文就可以明白。說『云云』（Yun yun），需要引用《大般涅槃經》（Da ban nie pan jing）中的月愛比喻。
其次，關於四智，首先辨別差異，只是圓位的智慧才能契合。說『不如』（Bu ru），是不同的意思，區別于普遍。彼般若中貫通三教，所以名為通。現在不依從它，唯一圓道所以說『不如』，如字讀平聲。
其次，正式解釋，先從位次中已經簡略地說明了行相，這裡重新說明只是直接敘述而已；有解釋有總結。解釋中分為兩個方面：首先是正式解釋，其次，『又道慧』（You dao hui）以下重新用《攝大乘論》（She Da Cheng Lun）的意義來解釋它，使之更加明顯。最初的文句，慧因智果各自貫通總別，因果之上各自加上種，所以得到別名，各自加上一切所以接受果的稱謂。最初說的是道，所以接受因的稱謂，慧與智大體上是這樣。如果依據各種
【English Translation】 English version: Four Concluding Names (Si jie ming):
Next, there are five aspects to explain in Enlightenment and Entry: Briefly, the removal of obstacles is in accordance with what was said earlier, but it only connects to the previous text, so it is only referred to as the essence; secondly, 『Zizai』 (自在, Self-Mastery) below praises the virtues of the essence; thirdly, 『Zizai li ru』 (自在流入, Self-Mastery Inflow) below praises the fulfillment of practice; fourthly, there is citation; fifthly, there is a conclusion of the stages. Quoting the She Da Cheng Lun (攝大乘論, Compendium of the Mahayana) in explaining Enlightenment and Entry is to borrow from the Distinct Teaching to accomplish the Perfect Teaching. Therefore, in explaining Enlightenment, it says 『Li liang bu er』 (理量不二, Principle and Measure are not Two), and in explaining Entry, it says 『Li liang zizai』 (理量自在, Principle and Measure are Self-Mastered). It should be known that these statements are not found in the Distinct Teaching. If so, the previous explanation of Abiding, which quoted the Ren Wang Jing (仁王經, Benevolent Kings Sutra) saying 『Ru li ming zhu』 (入理名住, Entering Principle is called Abiding), is also borrowing from the Distinct Teaching according to this example; it can also be said that the Ten Abidings are in accordance with Principle, and the Ten Practices are in accordance with Measure. Measure is Principle, so it is called Abiding; Principle is Measure, so it is called Practice.
Harmonization:
In order to borrow from the Distinct Teaching, harmonization is needed. There are four aspects to this: first, correct harmonization, which means there is no distinction between shallow and deep; secondly, 『Dan ru li』 (但如理, Only in Accordance with Principle) below explains the reason for the distinction between shallow and deep; thirdly, in the citation, there is first citation and then explanation; fourthly, in the analogy, there is opening and closing. In the opening, it says 『Shuo wang』 (朔望, New Moon and Full Moon), where Shuo means brightness, referring to the brightness of the beginning of the month. Wang refers to looking at each other, which is when the sun and moon look at each other at the time of fullness. The moon itself is not the New Moon or Full Moon, but when it is associated with the New Moon and Full Moon, it has waxing and waning. This can be understood by combining the text. Saying 『Yun yun』 (云云, and so on) requires quoting the analogy of Moon Love from the Da ban nie pan jing (大般涅槃經, Mahaparinirvana Sutra).
Next, regarding the Four Wisdoms, first, differentiate the differences, only the wisdom of the Perfect Stage can be in accordance with it. Saying 『Bu ru』 (不如, Not as good as) means different, distinguishing it from universality. The Prajna in that teaching penetrates the Three Teachings, so it is called penetration. Now, we do not rely on it, the only Perfect Path is why it is said 『Bu ru』, the word 『ru』 is pronounced in the even tone.
Next, the formal explanation, the characteristics of practice have already been briefly explained in the stages, this explanation is just a direct narration; there is explanation and conclusion. The explanation is divided into two aspects: first, the formal explanation, secondly, 『You dao hui』 (又道慧, Also the Wisdom of the Path) below re-explains it with the meaning of the She Da Cheng Lun (攝大乘論, Compendium of the Mahayana), making it more obvious. In the initial sentence, the Wisdom-Cause and the Knowledge-Effect each penetrate the general and the specific, each adding a kind above the cause and effect, so they get a separate name, each adding everything, so they receive the title of effect. The first saying is the Path, so it receives the title of cause, Wisdom and Knowledge are generally like this. If based on various
經未必全爾，具如《止觀》第三記。次「此亦」下結文意，亦是融通。言結意者，既屬圓智故理量相即，非因果總別而因果總別。前文雖有如理等言，非文正意，今釋四智正應用之，但須融通耳。如彼俗境數量、如於實理契之，各云如者各稱境也。然一一位各具二智不二雙入，且寄四位四名便故，不別而別初后理同。次約門者，門既是教理應先列，今在此者各有其意。若專釋此四，則先教次觀後方智位，此中釋理四皆能詮，於四法中親者先列，具如下文逆順生起，以親先故，故先位智次及教觀，于位智中位為所涉智為能證，則所親能疏故先位次智。于教觀中非教不觀，故教前觀后。于中亦先正釋、次融通。初云「橫」者，初心所稟教法具四，以法相望無復優劣，故名為橫。應知位智多約于豎，約觀乃成非橫非豎，通論並是約非橫豎以論橫豎，觀門亦有淺深故也，教四相望似亦淺深。于中初釋，次「能通」下以理攝教，攝即融也。故門門中皆通智位，從淺至深以歷有等，皆通於觀以至於住，故門成橫。雖對開等但明有等義同開等，非對深淺約位開等。又一一門中皆云一切者，本顯互通互具故也。猶恐不了，故下更以理性融之。次觀心釋，且語大略以消開等，委論觀法具如《止觀》。觀本無障不須融通，所以前之三釋初不
【現代漢語翻譯】 現代漢語譯本：經文未必完全如此，詳細內容參見《止觀》第三卷的記載。接下來『此亦』以下是總結文意，也是一種融通。說總結文意，是因為它屬於圓滿的智慧，所以理和量相互即是，不是因為因果的總和差別而因果總和差別。前面的文字雖然有『如理』等說法，但不是文中的主要意思，現在解釋四智正是爲了應用它們，只需要融通即可。比如世俗境界的數量，比如與真實之理相契合，都用『如』字，是因為各自稱合境界。然而每一位都各自具備二智，不二而雙雙進入，姑且借用四位四名來方便說明，不別而別，初后之理相同。接下來談論門，門既然是教理，應該先列出，現在放在這裡各有其用意。如果專門解釋這四種，那麼先是教，然後是觀，最後才是智位，這裡解釋理，四者都能詮釋，在四法中，親近的先列出，具體如下文的逆順生起，因為親近的先出現，所以先是位智，然後是教觀，在位智中，位是所涉及的，智是能證的，所以所親近的能疏遠，因此先是位，然後是智。在教觀中，沒有教就沒有觀，所以教在前，觀在後。其中也先是正式解釋，然後是『能通』以下用理來統攝教，統攝就是融通。所以門門中都貫通智位，從淺到深，經歷有等，都貫通到觀，以至於住，所以門成為橫向的。雖然是對開等，但只是說明有等，意思與開等相同，不是針對深淺，而是針對位開等。而且每一個門中都說一切，本來是爲了顯示互相貫通，互相具備。還怕不明白，所以下面再用理性來融通。接下來是觀心解釋，姑且用大概的語言來消除開等，詳細的觀法參見《止觀》。觀本來沒有障礙，不需要融通，所以前面的三種解釋最初沒有。 現代漢語譯本：經文未必完全如此，詳細內容參見《止觀》（Zhi Guan）第三卷的記載。接下來『此亦』以下是總結文意，也是一種融通。說總結文意，是因為它屬於圓滿的智慧（圓智），所以理和量相互即是，不是因為因果的總和差別而因果總和差別。前面的文字雖然有『如理』等說法，但不是文中的主要意思，現在解釋四智正是爲了應用它們，只需要融通即可。比如世俗境界的數量，比如與真實之理相契合，都用『如』字，是因為各自稱合境界。然而每一位都各自具備二智，不二而雙雙進入，姑且借用四位四名來方便說明，不別而別，初后之理相同。接下來談論門，門既然是教理，應該先列出，現在放在這裡各有其用意。如果專門解釋這四種，那麼先是教，然後是觀，最後才是智位，這裡解釋理，四者都能詮釋，在四法中，親近的先列出，具體如下文的逆順生起，因為親近的先出現，所以先是位智，然後是教觀，在位智中，位是所涉及的，智是能證的，所以所親近的能疏遠，因此先是位，然後是智。在教觀中，沒有教就沒有觀，所以教在前，觀在後。其中也先是正式解釋，然後是『能通』以下用理來統攝教，統攝就是融通。所以門門中都貫通智位，從淺到深，經歷有等，都貫通到觀，以至於住，所以門成為橫向的。雖然是對開等，但只是說明有等，意思與開等相同，不是針對深淺，而是針對位開等。而且每一個門中都說一切，本來是爲了顯示互相貫通，互相具備。還怕不明白，所以下面再用理性來融通。接下來是觀心解釋，姑且用大概的語言來消除開等，詳細的觀法參見《止觀》。觀本來沒有障礙，不需要融通，所以前面的三種解釋最初沒有。 English version: The sutra may not be entirely complete; refer to the third volume of 『Zhi Guan』 (止觀, Cessation and Contemplation) for details. Next, 『this also』 below summarizes the meaning of the text, which is also a kind of integration. Saying it summarizes the meaning is because it belongs to perfect wisdom (圓智), so principle and measure are mutually identical, not because of the sum of differences in cause and effect, but the sum of differences in cause and effect. Although the previous text has statements such as 『according to principle,』 it is not the main meaning of the text. Now, explaining the four wisdoms is precisely to apply them; only integration is needed. For example, the quantity of the mundane realm, such as being in accordance with the real principle, both use the word 『as』 because they each correspond to the realm. However, each position possesses two wisdoms, non-dual and entering together. Let's borrow the four positions and four names for convenient explanation, not different but different, the principle of beginning and end is the same. Next, discussing the gates, since the gates are teaching and principle, they should be listed first, but now placing them here has its own intention. If specifically explaining these four, then first is teaching, then contemplation, and finally the position of wisdom. Here, explaining principle, all four can interpret. Among the four dharmas, the closest is listed first, specifically as in the following text's reverse and sequential arising, because the closest appears first, so first is the position of wisdom, then teaching and contemplation. In the position of wisdom, the position is what is involved, and wisdom is what can be proven, so what is close can distance, therefore first is position, then wisdom. In teaching and contemplation, without teaching there is no contemplation, so teaching is before and contemplation is after. Among them, first is the formal explanation, then 『can penetrate』 below uses principle to encompass teaching, encompassing is integration. Therefore, all gates penetrate the position of wisdom, from shallow to deep, experiencing existence and so on, all penetrate to contemplation, to the point of abiding, so the gate becomes horizontal. Although it is about opening and so on, it only explains existence and so on, the meaning is the same as opening and so on, not targeting depth, but targeting the position of opening and so on. Moreover, in each gate, it is said 『everything,』 originally to show mutual penetration and mutual possession. Still fearing misunderstanding, so below it is further integrated with rationality. Next is the explanation of contemplation of the mind, let's use general language to eliminate opening and so on, detailed methods of contemplation are found in 『Zhi Guan』 (止觀, Cessation and Contemplation). Contemplation originally has no obstacles, no integration is needed, so the previous three explanations initially did not.
【English Translation】 English version: The sutra may not be entirely complete; refer to the third volume of 『Zhi Guan』 (止觀, Cessation and Contemplation) for details. Next, 『this also』 below summarizes the meaning of the text, which is also a kind of integration. Saying it summarizes the meaning is because it belongs to perfect wisdom (圓智), so principle and measure are mutually identical, not because of the sum of differences in cause and effect, but the sum of differences in cause and effect. Although the previous text has statements such as 『according to principle,』 it is not the main meaning of the text. Now, explaining the four wisdoms is precisely to apply them; only integration is needed. For example, the quantity of the mundane realm, such as being in accordance with the real principle, both use the word 『as』 because they each correspond to the realm. However, each position possesses two wisdoms, non-dual and entering together. Let's borrow the four positions and four names for convenient explanation, not different but different, the principle of beginning and end is the same. Next, discussing the gates, since the gates are teaching and principle, they should be listed first, but now placing them here has its own intention. If specifically explaining these four, then first is teaching, then contemplation, and finally the position of wisdom. Here, explaining principle, all four can interpret. Among the four dharmas, the closest is listed first, specifically as in the following text's reverse and sequential arising, because the closest appears first, so first is the position of wisdom, then teaching and contemplation. In the position of wisdom, the position is what is involved, and wisdom is what can be proven, so what is close can distance, therefore first is position, then wisdom. In teaching and contemplation, without teaching there is no contemplation, so teaching is before and contemplation is after. Among them, first is the formal explanation, then 『can penetrate』 below uses principle to encompass teaching, encompassing is integration. Therefore, all gates penetrate the position of wisdom, from shallow to deep, experiencing existence and so on, all penetrate to contemplation, to the point of abiding, so the gate becomes horizontal. Although it is about opening and so on, it only explains existence and so on, the meaning is the same as opening and so on, not targeting depth, but targeting the position of opening and so on. Moreover, in each gate, it is said 『everything,』 originally to show mutual penetration and mutual possession. Still fearing misunderstanding, so below it is further integrated with rationality. Next is the explanation of contemplation of the mind, let's use general language to eliminate opening and so on, detailed methods of contemplation are found in 『Zhi Guan』 (止觀, Cessation and Contemplation). Contemplation originally has no obstacles, no integration is needed, so the previous three explanations initially did not.
述理，故一一釋文后融通，並是附理，理是文義正意故也。觀親依理，是故初論三諦之理。「是為」下結歸也。結於三觀以歸開等。次「所以」下逆順生起者，初明所由於能，次明能顯于所。總而言之，結撮四釋以歸理二。既知四釋並釋開等，應知開等一一四重，況復四文親疏互攝、能所映顯，此乃教行人三寄理以辯，理既如是餘三例然，故知今家似借《論》文而冥符《論》旨。
「昔方便教」等者，別初地已去以分四義，即初地為開、從二至六為示、七八為悟、第十為入，而帶地前非佛知見，故別知見不可即為眾生開之，既依別義，亦可通取三賢十地次第對之。或準古師，如前諸釋判八恒中后四恒是，故別知見信經劫數，頗到故也。通教見地開、薄地示、離欲悟、已辦入。三藏教中若約二乘準通教說，若約菩薩，則初祇為開、二祇為示、第三為悟、百劫為入，若兼聖位則以第三百劫為悟、三十四心斷結為入，此之二教始終不明佛知見也。以當教不說是故云無，不可將《婆沙》四階、《般若》三共、《瓔珞》次第，能消《法華》佛之知見。故知知見開示等名，名可通用，佛之一字唯局此經。若其欲以佛義通用，則以當教發心皆求當教佛果，故使開等亦得云佛，而須簡部簡教而已。釋人一中言但化菩薩者據佛意說
【現代漢語翻譯】 現代漢語譯本：闡述道理，所以一一解釋文字后融會貫通，都是依附於道理的，道理是文字意義的真正含義。觀察親近依附於道理，因此最初討論三諦（sāndì，three truths）的道理。「是為」以下是總結歸納。總結於三觀（sānguān，three kinds of contemplation）以歸於開示等。其次「所以」以下逆順生起，首先闡明所依由於能，其次闡明能顯現於所依。總而言之，總結概括四種解釋以歸於理二。既然知道四種解釋都解釋了開示等，應該知道開示等每一個都是四重，何況四文親疏互相攝取、能所互相輝映，這乃是教行人三種寄託于理來辨析，理既然是這樣其餘三種也一樣，所以知道今家似乎借用《論》（lùn，treatise）的文字而暗合《論》的宗旨。 『昔方便教』等，區別初地（chūdì，first stage of Bodhisattva path）以後來區分四義，即初地為開（kāi，opening），從二地到六地為示（shì，showing），七地八地為悟（wù，awakening），十地為入（rù，entering），而帶著地前非佛知見（fó zhījiàn，Buddha's knowledge and insight），所以區別知見不可以立即為眾生開示，既然依據別義，也可以通達地取三賢十地次第對應。或者按照古師，如前面各種解釋判斷八恒中后四恒是，所以區別知見相信經歷劫數，頗有到達的緣故。通教（tōngjiào，common teaching）見地開，薄地示，離欲悟，已辦入。三藏教（sānzàngjiào，Tripitaka teaching）中如果按照二乘（èrcheng，two vehicles）準通教說，如果按照菩薩，則初祇為開，二祇為示，第三為悟，百劫為入，如果兼顧聖位則以第三百劫為悟，三十四心斷結為入，這兩種教始終不明白佛知見。因為當教不說所以說沒有，不可以將《婆沙》（póshā，Vibhasa）四階、《般若》（bōrě，Prajna）三共、《瓔珞》（yīngluò，Garland Sutra）次第，能夠消除《法華》（fǎhuá，Lotus Sutra）佛的知見。所以知道知見開示等名，名字可以通用，佛的一個字唯獨侷限於此經。如果想要用佛義通用，則以當教發心都求當教佛果，所以使開示等也可以說佛，而需要簡別部簡別教而已。解釋人一中說只化菩薩是根據佛意說的。
【English Translation】 English version: Explaining the principles, therefore, each explanation of the text is followed by integration, and all are attached to the principles. The principle is the true meaning of the text. Observing and being close to the principles relies on the principles, therefore, the initial discussion is about the principle of the three truths (sāndì). 『Is for』 below is the conclusion. Concluding with the three contemplations (sānguān) to return to opening and so on. Next, 『Therefore』 below, the arising in reverse and forward order, first clarifies what is relied upon due to the ability, and then clarifies that the ability manifests in what is relied upon. In summary, it summarizes the four explanations to return to principle two. Since it is known that the four explanations all explain opening and so on, it should be known that each of the opening and so on is fourfold, moreover, the four texts are closely and distantly interconnected, and the ability and what is relied upon reflect each other. This is to teach practitioners to rely on the principle in three ways to distinguish. Since the principle is like this, the other three are the same, so it is known that the present school seems to borrow the text of the Treatise (lùn) while secretly conforming to the purpose of the Treatise. 『The former expedient teaching』 and so on, distinguishes the stages after the first stage of Bodhisattva path (chūdì) to divide the four meanings, namely, the first stage is opening (kāi), from the second to the sixth stage is showing (shì), the seventh and eighth stages are awakening (wù), and the tenth stage is entering (rù), and carrying the knowledge and insight of the Buddha (fó zhījiàn) before the stage, so distinguishing knowledge and insight cannot be immediately opened to sentient beings. Since it is based on the separate meaning, it can also universally take the three worthy and ten stages in order to correspond to it. Or according to the ancient teachers, as in the previous explanations, it is judged that the last four of the eight constant are, so distinguishing knowledge and insight believes in experiencing kalpas, and there is a reason for arriving. The common teaching (tōngjiào) sees the ground opening, the thin ground showing, the desireless awakening, and the accomplished entering. In the Tripitaka teaching (sānzàngjiào), if according to the two vehicles (èrcheng) to say according to the common teaching, if according to the Bodhisattva, then the first kalpa is opening, the second kalpa is showing, the third is awakening, and the hundred kalpas are entering, if both the holy position is taken into account, then the third hundred kalpas are awakening, and the thirty-four minds cut off the knots to enter. These two teachings never understand the knowledge and insight of the Buddha. Because the teaching does not say so, it is said that there is none, it is impossible to eliminate the knowledge and insight of the Buddha of the Lotus Sutra (fǎhuá) with the four stages of Vibhasa (póshā), the three common of Prajna (bōrě), and the order of Garland Sutra (yīngluò). Therefore, it is known that the names of knowledge and insight opening and so on, the names can be used universally, and the word Buddha is only limited to this sutra. If you want to use the meaning of Buddha universally, then the aspiration of the teaching is to seek the fruit of the Buddha of the teaching, so that opening and so on can also be said to be Buddha, but it is necessary to distinguish the part and distinguish the teaching. The explanation in one of the people says that only transforming Bodhisattvas is based on the Buddha's intention.
，窮子自謂準次第論，今從開說故云人一，教行準知。行一中光宅為教一者，約今判文與光宅不同，非立名也，光宅立名多同舊師。「為圓故諸即是一事」者，所作名諸，一是所為，一隻是圓，即是一家之諸諸無不一故也。「亦可」等者，兩向釋也。約教主者，諸有所作常為六字，以明說意，意在所為故云一，一家之事故云事，卻指所作為事，故云教化。「若就行」下牒約行釋，準前初意。若準前文既以智為行，至今釋行應具指四智，若不爾者用是行為教指四門，此亦如是。能稟之人還修前觀，下二準此，釋理具列良由此也。「然四句」下，今家一一兩向釋之。若論義有兩向，且依今文，古亦無妨；約經文勢所歸須依今釋，文勢雖爾，若以義兼皆具四義。
「從但以」下釋教一，于中先正明教一，次「自別教」下明教一中所無，先示正釋，次破三師。破中光宅尚亦知無四階菩薩，但光宅指昔不明，故《玄》文有破，此云偏行尚該通別，但由光宅猶尚不語通乘是權，故須破之，況今復以菩薩而為第三。其第二師同於光宅，亦知廢偏菩薩，但列三名望于光宅，顛倒異耳。「若作」下通破二師，亦但成破三藏菩薩，未涉通別故未全當。第三師同於嘉祥，嘉祥尚然，故並不知三乘共位，及《瓔珞》等次第行者是方便菩薩
【現代漢語翻譯】 現代漢語譯本：窮子自認為符合次第論，現在開始解說，所以說『人一』，教和行可以依此來理解。在『行一』中，光宅宗師認為是『教一』，這是因為我們現在的判文和光宅不同，並非是重新立名，光宅宗師的立名大多和舊師相同。「因為圓融的緣故，諸法即是一事」，所作所為名為『諸』，『一』是所為的目標，『一』只是圓融，即是一家的事情，所以諸法無不歸於一。「也可以」等，是從兩個方向來解釋。從教主方面來說，諸有所作常常是爲了六字真言（唵嘛呢叭咪吽，Om Mani Padme Hum），用來說明意圖，意圖在於所為的目標，所以說是『一』，是一家的事情，所以說是『事』，反過來指所作所為的事情，所以說是教化。「如果就行」下面是依照行來解釋，和前面的初步意思相同。如果依照前面的文，既然以智為行，那麼現在解釋行應該包括四智，如果不是這樣，用這個行為教，指向四門，這裡也是這樣。能夠接受教誨的人還要修習前面的觀想，下面兩條也依此理解，解釋義理詳細列出，原因就在這裡。「然而四句」下面，我們現在對每一句都從兩個方向來解釋。如果討論義理有兩個方向，那麼就依照現在的文，古代的說法也沒有妨礙；依照經文的趨勢所歸，必須依照現在的解釋，文勢雖然如此，如果從義理上兼顧，那麼都具備四種含義。 「從但以」下面解釋教一，其中先正面說明教一，其次「自別教」下面說明教一中所沒有的，先展示正確的解釋，其次駁斥三位法師。駁斥中，光宅宗師尚且也知道沒有四階菩薩，但是光宅宗師指出過去的不明確，所以《玄》文中有駁斥，這裡說偏行尚且包括通教和別教，但是因為光宅宗師仍然沒有說通乘是權宜之計，所以需要駁斥他，更何況現在又把菩薩作為第三個。第二位法師和光宅宗師相同，也知道廢除偏教菩薩，但是列出三個名稱，相對於光宅宗師，只是顛倒了而已。「如果作」下面是總的駁斥兩位法師，也只是成就了駁斥三藏菩薩，沒有涉及到通教和別教，所以沒有完全恰當。第三位法師和嘉祥宗師相同，嘉祥宗師尚且如此，所以並不知道三乘共位，以及《瓔珞經》等次第行者是方便菩薩。
【English Translation】 English version: The poor son considers himself to be in accordance with the theory of gradual stages (次第論, Cìdì lùn), now starting to explain, therefore saying 'person one', teaching (教, jiào) and practice (行, xíng) can be understood accordingly. Among 'practice one', the Guangzhai master considers it 'teaching one', this is because our current judgment of the text is different from Guangzhai, it is not re-establishing a name, Guangzhai master's naming is mostly the same as the old masters. 'Because of the perfect fusion, all dharmas are one thing', what is done is called 'all' (諸, zhū), 'one' is the goal of what is done, 'one' is just perfect fusion, that is, the matter of one family, so all dharmas are not returning to one. 'It can also be' etc., is to explain from two directions. From the perspective of the teaching master, all actions are often for the six-character mantra (唵嘛呢叭咪吽, Om Mani Padme Hum), to explain the intention, the intention is in the goal of what is done, so it is said 'one', it is the matter of one family, so it is said 'matter' (事, shì), conversely referring to the matter of what is done, so it is said to be teaching. 'If on practice' below is to explain according to practice, the same as the previous initial meaning. If according to the previous text, since wisdom (智, zhì) is taken as practice, then the current explanation of practice should include the four wisdoms (四智, sì zhì), if not, use this practice as teaching, pointing to the four gates (四門, sì mén), here is also the same. Those who can receive the teachings must also practice the previous contemplation, the following two also understand accordingly, explaining the principles in detail, the reason is here. 'However, the four sentences' below, we now explain each sentence from two directions. If discussing the meaning has two directions, then follow the current text, the ancient saying is not an obstacle; according to the trend of the scriptures, it must follow the current explanation, although the text is like this, if considering the meaning comprehensively, then all have four meanings. 'From but with' below explains teaching one, in which first positively explains teaching one, secondly 'from separate teaching' below explains what is not in teaching one, first showing the correct explanation, secondly refuting the three masters. In the refutation, the Guangzhai master also knows that there are no four-stage Bodhisattvas (四階菩薩, sì jiē púsà), but the Guangzhai master pointed out the past ambiguity, so there is a refutation in the 《玄》 text, here it says that biased practice still includes common teaching (通教, tōng jiào) and separate teaching (別教, bié jiào), but because the Guangzhai master still did not say that the common vehicle (通乘, tōng shèng) is expedient, so it is necessary to refute him, let alone now taking the Bodhisattva as the third. The second master is the same as the Guangzhai master, also knowing to abolish the biased teaching Bodhisattva, but listing three names, relative to the Guangzhai master, it is just reversed. 'If making' below is a general refutation of the two masters, also only achieving the refutation of the Tripitaka Bodhisattva (三藏菩薩, sānzàng púsà), not involving common teaching and separate teaching, so it is not completely appropriate. The third master is the same as the Jixiang master, the Jixiang master is still like this, so he does not know the common position of the three vehicles (三乘共位, sān shèng gòng wèi), and the sequential practitioners such as the 《瓔珞經》 are expedient Bodhisattvas.
。若不爾者，何故《大瓔珞》第九，〈三道品〉中慧品中「慧眼菩薩問佛云：云何三乘？佛言：菩薩乘者，復有三種，謂菩薩大乘、菩薩支佛、菩薩聲聞。支佛亦三：謂支佛大乘、支佛支佛、支佛聲聞。聲聞亦三，謂聲聞大乘、聲聞支佛、聲聞聲聞。」故知菩薩三者，別菩薩也，如《大經》中釋別五味，亦寄三乘判菩薩位；支佛三者通三乘也；聲聞三者三藏三乘。又第八云：「慧眼菩薩曰：復有定意名無盡門，超過三乘成菩薩號。」既超三乘，乃是超前三種三乘，不可獨云超第三乘。經又不云超二三乘，豈非圓教菩薩乘耶？「若爾」下破，中有四：先破所存三藏菩薩，尚存三藏必存通別；次「何處」下破其列名；三「若依」下縱難；四「若如」下結難。
「今言」下正釋中「無有餘乘」等者，既云無有餘乘，又云若二若三，當知無餘之外復無二三。言余乘者，指華嚴中別教乘也。既識三味，鹿苑可知，即同方等所對中小，故今文中但況出鹿苑，故云「況三藏三耶」？若不作此釋，如何能顯經部之妙異他經耶？他既不以教部消經，故知教部妙義難顯。「三世佛章各明教行」者，文中各云是法皆為一佛乘故，是教一文也。「是諸眾生」下即行一文也。「后總論」者下，三世佛章末總云「舍利弗！是諸佛但教化菩薩」
【現代漢語翻譯】 現代漢語譯本：如果不是這樣，為什麼在《大瓔珞經》（Mahāvastu-avadāna）第九品，〈三道品〉中的慧品中，慧眼菩薩（Prajna-cakshus Bodhisattva，具有智慧之眼的菩薩）問佛說：『什麼是三乘？』佛說：『菩薩乘有三種，即菩薩大乘、菩薩辟支佛（Pratyekabuddha，緣覺）、菩薩聲聞（Śrāvaka，阿羅漢）。辟支佛也有三種：即辟支佛大乘、辟支佛辟支佛、辟支佛聲聞。聲聞也有三種：即聲聞大乘、聲聞辟支佛、聲聞聲聞。』由此可知，菩薩的三種是指別教菩薩，如同《大般涅槃經》（Mahāparinirvāṇa-sūtra）中解釋別五味，也借用三乘來判定菩薩的位階；辟支佛的三種是通於三乘；聲聞的三種是三藏的三乘。另外，第八品說：『慧眼菩薩說：還有一種定意名為無盡門，超越三乘而成菩薩的稱號。』既然超越三乘，就是超越前面所說的三種三乘，不能只說是超越第三乘。經中也沒有說超越二三乘，這難道不是圓教的菩薩乘嗎？」 『若爾』以下是破斥，其中有四點：首先破斥他們所堅持的三藏菩薩，如果還存在三藏，就必然存在通教和別教；其次，『何處』以下是破斥他們所列舉的名目；第三，『若依』以下是縱容對方的觀點進行反駁；第四，『若如』以下是總結性的反駁。 『今言』以下是正式解釋，其中『無有餘乘』等，既然說沒有其餘的乘，又說若二若三，應當知道在沒有其餘的乘之外，也沒有二乘和三乘。所說的余乘，指的是華嚴經中的別教乘。既然已經認識了三味，鹿苑（Mrigadava，佛陀初轉法輪之地）的教義也就容易理解了，就如同方等經所針對的小乘和中乘，所以本文中只是比況超出鹿苑，所以說『何況三藏三乘呢？』如果不這樣解釋，如何能夠彰顯經部的微妙之處不同於其他經典呢？他們既然不以教部來解釋經典，所以教部的微妙意義難以顯現。 『三世佛章各明教行』，文中各自說『是法皆為一佛乘故』，這是教的一段經文。『是諸眾生』以下就是行的一段經文。『后總論』以下，三世佛章的末尾總結說『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！諸佛只是教化菩薩』。
【English Translation】 English version: If it were not so, why in the ninth chapter of the Mahāvastu-avadāna (The Great Story), in the Prajna section of the 'Three Paths' chapter, does Prajna-cakshus Bodhisattva (Bodhisattva with the Eye of Wisdom) ask the Buddha: 'What are the Three Vehicles?' The Buddha replies: 'The Bodhisattva Vehicle has three types, namely the Bodhisattva Mahayana (Great Vehicle), the Bodhisattva Pratyekabuddha (Solitary Buddha), and the Bodhisattva Śrāvakayana (Hearer Vehicle). The Pratyekabuddha also has three types: the Pratyekabuddha Mahayana, the Pratyekabuddha Pratyekabuddha, and the Pratyekabuddha Śrāvakayana. The Śrāvaka also has three types: the Śrāvaka Mahayana, the Śrāvaka Pratyekabuddha, and the Śrāvaka Śrāvakayana.' From this, it is known that the three types of Bodhisattva refer to the Distinct Teaching Bodhisattva, just as the explanation of the Distinct Five Flavors in the Mahāparinirvāṇa-sūtra (Great Nirvana Sutra) also uses the Three Vehicles to determine the stages of the Bodhisattva; the three types of Pratyekabuddha are common to the Three Vehicles; the three types of Śrāvaka are the Three Vehicles of the Tripitaka. Furthermore, the eighth chapter says: 'Prajna-cakshus Bodhisattva says: There is also a Samadhi (meditative state) called the Inexhaustible Gate, which transcends the Three Vehicles and becomes the title of Bodhisattva.' Since it transcends the Three Vehicles, it transcends the three types of Three Vehicles mentioned earlier, and it cannot be said to transcend only the Third Vehicle. The sutra does not say that it transcends the Second and Third Vehicles, so isn't this the Perfect Teaching Bodhisattva Vehicle? The following 'If so' is a refutation, which has four points: First, it refutes their insistence on the Tripitaka Bodhisattva, if the Tripitaka still exists, then the Common and Distinct Teachings must also exist; second, 'Where' below refutes the names they list; third, 'If according' below concedes to their point of view to argue against them; fourth, 'If as' below is a concluding refutation. The following 'Now saying' is the formal explanation, where 'There is no other vehicle' etc., since it says there is no other vehicle, and also says if two or three, it should be known that outside of no other vehicle, there are also no two or three vehicles. The so-called other vehicle refers to the Distinct Teaching Vehicle in the Avatamsaka Sutra. Since the Three Flavors have been recognized, the teachings of Mrigadava (Deer Park, where the Buddha first turned the Wheel of Dharma) are easy to understand, just like the Small and Middle Vehicles targeted by the Vaipulya Sutras, so this text only compares it to exceeding the Deer Park, so it says 'How much more so the Tripitaka Three Vehicles?' If it is not explained in this way, how can the subtle differences of the Sutra Pitaka be shown to be different from other sutras? Since they do not use the Teaching Division to explain the sutras, the subtle meaning of the Teaching Division is difficult to reveal. 'The Three Ages of Buddhas chapter each clarifies teaching and practice', in the text each says 'This Dharma is all for the sake of the One Buddha Vehicle', this is a passage on teaching. 'These beings' below is a passage on practice. 'The later general discussion' below, the end of the Three Ages of Buddhas chapter concludes by saying 'Śāriputra (One of the ten great disciples of the Buddha, known for his wisdom)! The Buddhas only teach Bodhisattvas'.
，人一也。「欲以已」下，理一也。居三世后名之為總。「若當章」等者，眾生即人一，種智所知即理一，然約種智之眾生方名行一，故此各明。「不及」下合。又諸佛章中文已具故，為避繁文，故三世中二別二含，「瓔珞十三九世」者恐誤，文在十一，彼經「凈居天子問佛：今有過去諸佛及十方佛，我亦不疑，云何有未來諸佛耶？佛言：汝為問過去三世，為問未來三世、現在三世？天子曰：不問過現，唯問未來。佛言：有二因緣有未來佛，一者過去諸佛以慈悲心入未來世。二者未來菩薩成佛。」今文依彼佛答天子文也。皆悉當世前後相望，自有三世，故佛以三種三世以問天子，故知即有九世義也。若《華嚴經》更加三世說平等句，合為十句。
問：
《華嚴》何故更說平等？
答：
一者《華嚴》法相至十，令數圓故。二者欲明三世難思，令理滿故，故須第十。又《華嚴》明非但九世及以平等，而云十種三世，故知前九一一三世，以彼欲明九三隻是九世，九世只是三世，三世只是剎那，剎那剎那皆盡過未，此乃長短相攝。今未論之，且約三九相望以論，為引同故，三世若同十方即同，則塵剎皆同，讀者但云剎說眾生說，而不思剎及眾生皆為能說，所被者誰？良由不思眾生剎性，若得此意彼
【現代漢語翻譯】 現代漢語譯本： 人與理都是一。「欲以已」以下，說的也是理一。經歷三世之後，總括起來稱之為總。「若當章」等，眾生即是人一，種智所知即是理一，然而只有就種智的眾生而言才能稱為行一，所以這裡分別說明。「不及」以下是總結。而且諸佛章中的文字已經完備，爲了避免繁瑣，所以在三世中，兩個是別說，兩個是含說。「瓔珞十三九世」恐怕有誤，文字在十一，那部經中說「凈居天子問佛：現在有過去諸佛以及十方佛，我也不懷疑，為什麼會有未來諸佛呢？佛說：你是問過去三世，還是問未來三世、現在三世？天子說：不問過去和現在，只問未來。佛說：有兩種因緣會有未來佛，一是過去諸佛以慈悲心進入未來世。二是未來菩薩成就佛果。」現在的文字依據佛回答天子的文字。都處在當世前後相望，自然有三世，所以佛用三種三世來問天子，因此知道就有九世的含義。《華嚴經》如果再加上三世說平等句，合起來就是十句。
問： 《華嚴經》（Avatamsaka Sutra）為什麼還要說平等？
答： 一是《華嚴經》（Avatamsaka Sutra）的法相達到十，使數字圓滿。二是想要說明三世難以思議，使道理圓滿，所以需要第十。而且《華嚴經》（Avatamsaka Sutra）說明的不僅僅是九世以及平等，而是說十種三世，因此知道前面九種都是一一三世，因為他們想要說明九三隻是九世，九世只是三世，三世只是剎那，剎那剎那都窮盡過去未來，這是長短互相包含。現在不討論這個，暫且就三九互相觀望來討論，爲了引導相同，三世如果等同十方就等同，那麼塵剎都等同，讀者只是說剎土，說眾生，而不思考剎土和眾生都是能說，所教化的是誰？這是因為不思考眾生剎土的本性，如果懂得這個意思，他們...
【English Translation】 English version: Both person and principle are one. 'Desire to use oneself' and below also speak of principle as one. After experiencing the three periods of time, it is collectively referred to as 'total'. 'If this chapter' etc., sentient beings are the 'person as one', and what is known by the seed wisdom is the 'principle as one'. However, only in terms of sentient beings with seed wisdom can it be called 'action as one', so this is explained separately. 'Not reaching' below is a summary. Moreover, the text in the chapter on Buddhas is already complete, so to avoid being verbose, in the three periods of time, two are separate explanations and two are inclusive explanations. 'Garland Sutra thirteen nine periods of time' is probably wrong, the text is in eleven, that sutra says 'Pure Abode Deva asked the Buddha: Now there are past Buddhas and Buddhas of the ten directions, and I do not doubt them, why are there future Buddhas? The Buddha said: Are you asking about the past three periods of time, or are you asking about the future three periods of time, or the present three periods of time? The deva said: I am not asking about the past and present, I am only asking about the future. The Buddha said: There are two causes and conditions for future Buddhas, one is that past Buddhas enter the future world with compassion. The second is that future Bodhisattvas achieve Buddhahood.' The current text is based on the Buddha's answer to the deva. All are in the present, looking forward and backward, naturally there are three periods of time, so the Buddha uses three kinds of three periods of time to ask the deva, therefore knowing that there is the meaning of nine periods of time. If the Avatamsaka Sutra adds the sentence of equality in the three periods of time, it adds up to ten sentences.
Question: Why does the Avatamsaka Sutra further speak of equality?
Answer: First, the Avatamsaka Sutra's Dharma characteristics reach ten, making the number complete. Second, it wants to explain that the three periods of time are difficult to conceive, making the principle complete, so the tenth is needed. Moreover, the Avatamsaka Sutra explains not only the nine periods of time and equality, but says ten kinds of three periods of time, therefore knowing that the previous nine kinds are all one by one three periods of time, because they want to explain that nine threes are just nine periods of time, nine periods of time are just three periods of time, three periods of time are just an instant, and every instant exhausts the past and future, this is the inclusion of long and short. We are not discussing this now, let's just discuss the mutual observation of three and nine, in order to guide similarity, if the three periods of time are equal to the ten directions, then they are equal, then all the dust lands are equal, the reader only speaks of the Buddha-lands, speaks of sentient beings, but does not think about the Buddha-lands and sentient beings are all able to speak, who is being taught? This is because they do not think about the nature of sentient beings and Buddha-lands, if they understand this meaning, they...
此互明。
「兩則指上兩則指下」者，五佛章門皆須具六，總佛章中但有其四闕第五六，釋迦章中唯闕第一，中間三世佛但各有二。兩指總佛即初二意，兩指釋迦即后二意。然三世章顯實皆云是法，及釋迦章如此兩字並指權是實，故名顯實。何者？在昔施權尚無權名，何況有實？故今開權，權即是實，故云是法皆為佛乘，故知述其施權意在開也。過去佛章于顯實中言兼得人一者，亦應兼理，以上兼字貫之於下，以兼非正，故上文云不及總文顯也。未現亦然。現在佛章從初即是開權顯實，經舍利弗是諸佛下即當總文，故前料簡中雲，三世佛章各明教行，后總明人理。準此應先開章云先別次總，所以不先開者，下總文中既無開權之總，唯有顯實一文，故對三世各有權實，總別不便故也。故合在現佛章中共成文足，故云文具也。若爾，何不只合著現佛章中為四一文，而用為總耶？以經文初自云舍利弗是諸佛等，故知是總。
《經》「知諸眾生」至「方便力而為說法」，即感應相對也。「知諸眾生」去，感也。「種種因緣」去，應也。《經》「種種欲」等者，但諸眾生過現未來根欲性三為感佛機，經中唯有欲性二種，若有此二必有于根，故加根對釋。「深心所著即是根」者，宿種難轉隨習不捨，名為所著，在方便
【現代漢語翻譯】 現代漢語譯本： 這是互相闡明的道理。
關於『兩則指上兩則指下』，五佛章門（指佛經中關於五種佛的章節）都需要具備六種含義，總佛章（指總括所有佛的章節）中只有四種，缺少第五和第六種，釋迦章（指關於釋迦牟尼佛的章節）中只缺少第一種，中間的三世佛（指過去、現在、未來三世的佛）各自只有兩種。『兩指總佛』指的是最初的兩種含義，『兩指釋迦』指的是後面的兩種含義。然而，三世章（指關於三世佛的章節）在闡明真實時都說是『是法』，以及釋迦章中『如此』這兩個字都指向權巧方便即是真實，所以稱為『顯實』。為什麼這樣說呢？在過去施行權巧方便時，甚至沒有權巧方便這個名稱，更何況有真實？所以現在開啟權巧方便，權巧方便就是真實，所以說『是法皆為佛乘』，因此可知敘述施行權巧方便的意圖在於開啟真實。過去佛章（指關於過去佛的章節）在闡明真實時說兼顧了人和理一方面，也應該兼顧理，因為上面的『兼』字貫穿到下面，因為『兼』不是主要的，所以上文說不如總文（指總佛章）那樣明顯。『未現』也是這樣。現在佛章（指關於現在佛的章節）從一開始就是開啟權巧方便，顯明真實，經文『舍利弗是諸佛』以下就相當於總文，所以在前面的料簡中說，三世佛章各自闡明教義和修行，後面總的闡明人和理。按照這個推論，應該先開啟章節說先分別后總括，之所以不先開啟，是因為下面的總文中既沒有開啟權巧方便的總括，只有顯明真實的一段文字，所以針對三世各有權巧和真實，總別不方便。所以合在現在佛章中共同構成完整的文義，所以說是『文具』。如果這樣，為什麼不只合併在現在佛章中成為四合一的一段文字，而用作總文呢？因為經文一開始就說『舍利弗是諸佛』等，所以知道這是總文。
《經》（指佛經）中『知諸眾生』到『方便力而為說法』，就是感應相對。『知諸眾生』等是感，『種種因緣』等是應。《經》中『種種欲』等，只是眾生過去、現在、未來根、欲、性三種作為感佛的機緣，經中只有欲和性兩種，如果有了這兩種必定有根，所以加上根來對應解釋。『深心所著即是根』，宿世的種子難以轉變，隨著習氣不捨棄，稱為『所著』，在於權巧方便。
【English Translation】 English version: This is mutual clarification.
Regarding 'two fingers pointing up, two fingers pointing down,' the chapters on the Five Buddhas (referring to chapters in Buddhist scriptures about the five types of Buddhas) all need to possess six meanings. The chapter on the Total Buddha (referring to the chapter summarizing all Buddhas) only has four, lacking the fifth and sixth. The chapter on Shakyamuni (referring to the chapter about Shakyamuni Buddha) only lacks the first. The Buddhas of the Three Times (referring to the Buddhas of the past, present, and future) each only have two. 'Two fingers pointing to the Total Buddha' refers to the first two meanings, and 'two fingers pointing to Shakyamuni' refers to the last two meanings. However, the chapters on the Three Times (referring to chapters about the Three Times Buddhas) all say 'is Dharma' when clarifying the truth, and the words 'such as this' in the Shakyamuni chapter all point to skillful means being the same as the truth, so it is called 'revealing the truth.' Why is this so? In the past, when skillful means were employed, there wasn't even the name 'skillful means,' let alone 'truth.' So now, opening up skillful means, skillful means is the truth, so it is said 'is Dharma, all are Buddha vehicles.' Therefore, it can be known that the intention of describing the employment of skillful means is to reveal the truth. The chapter on the Past Buddha (referring to the chapter about the Past Buddha) says that it encompasses both people and principle when clarifying the truth, and it should also encompass principle, because the word 'encompass' connects the above to the below. Because 'encompass' is not the main point, the above text says it is not as clear as the general text (referring to the Total Buddha chapter). 'Not yet manifested' is also like this. The chapter on the Present Buddha (referring to the chapter about the Present Buddha) from the beginning is about opening up skillful means and revealing the truth. The scripture 'Shariputra, these Buddhas' and below is equivalent to the general text, so in the previous analysis, it was said that the chapters on the Three Times Buddhas each clarify doctrine and practice, and later, they generally clarify people and principle. According to this reasoning, the chapter should first open by saying first separate and then general. The reason for not opening first is that the general text below does not have a summary of opening up skillful means, only a text on revealing the truth, so it is not convenient to have both skillful means and truth for each of the Three Times. Therefore, it is combined in the chapter on the Present Buddha to form a complete text, so it is said to be 'complete in text.' If so, why not just combine it into the chapter on the Present Buddha as a four-in-one text, and use it as the general text? Because the scripture initially says 'Shariputra, these Buddhas,' etc., it is known that this is the general text.
In the Sutra (referring to Buddhist scriptures), 'knowing all beings' to 'skillful means to preach the Dharma' is the correspondence of feeling and response. 'Knowing all beings' etc. is feeling, and 'various causes and conditions' etc. is response. In the Sutra, 'various desires' etc., only the three of beings' past, present, and future roots, desires, and nature are the opportunity to feel the Buddha. The Sutra only has desires and nature. If there are these two, there must be roots, so add roots to correspond to the explanation. 'Deeply attached to the heart is the root,' the seeds of past lives are difficult to transform, and following habits are not abandoned, which is called 'attachment,' which lies in skillful means.
教故習者名著。何者？根以能生為義，由過習種成於現欲。欲以取境為能，以能取於五乘教故。習欲成性故性望欲性名未來，未來望今名為本性。「上已說」至「施權」者，據理先明隱實之權即是所開，既已明開即知曾施無不真實，但恐不了所施之意，故先明其意。
次釋五濁，故初文云只為五濁等故，故云於一佛乘等。「尚無帶二」等者，欲明施權先以實況，今一實中尚無般若帶二、方等帶三，況有鹿苑單三單五，縱加人天仍屬鹿苑。有人云：單五三藏、單三通教。此不應理，通無別部，已在般若方等中明。有疏本云：無二者，無別教及別入通之二；無三者，無通教及別圓入通之三。後文自有此釋，不須安此，今且依此，若無下文此釋無妨。別圓入通亦在方等般若中明，只緣彼有通別，故有相入之文，然單論之與相入不無小異，故不依之。「如是者體相也」者，濁體及相不可具頒，但略云「如是」。經雖不具，疏文略述，于中先明其體，故云「劫濁無別體」等，還指釋文，「共為體相」下所引文是也。云「慳貪」等，即見修二濁；又不善之言通於見修。唯有命濁經文不釋，既有眾生等三，命必有故。「劫是長時」等者，至八十也。劫者時也，諸釋甚廣，於今非要故但略論。言「短時」者，如《俱舍》中立三極
少，謂色、名、時，色極少者，即極微是。論云：「極微微金水，兔羊牛隙塵，蟣虱麥指節，後後增七倍，二十四指肘，四肘為弓量，五百俱盧舍，此八緰繕那。」名極少者，即一字是。論云：「一字為名者為名極少，二字為名亦名名身，三字已去為多名身，四字為句，四句為偈等。」時極少者，即一剎那。論云：「百二十剎那為怛剎那量，臘縛此六十，此三十須臾，此三十晝夜，三十晝夜月，十二月為年。」「眾生濁」至「假名」者，見慢是因、果報是果，由見慢故招生死果，攬因成果故云攬見慢等也。果上又起見慢二濁，見慢只是略舉見修二道之體。
次相中先釋劫相。云「四濁」等者，空成壞三而無劫濁，于住劫中準《悲華經》八萬至三萬亦未有濁，至二萬歲為五濁始，廣明劫義淺近易知，出經論文不繁具錄，僅須知耳。四濁增聚故小劫名濁。此總標也。由四濁聚小三災起。次「瞋恚」下明小災由，由煩惱盛。次「三災起」下明由三小故四濁增。「煩惱倍隆」明由劫濁煩惱隆熾。次「諸見」下明由劫煩惱故，見濁熾盛。次「粗弊」下明由前三故眾生濁。「粗弊色心」，惡五陰也，攬此惡陰成惡眾生。眾生，假名也，故云「惡名穢稱」。表質示德曰名，美響外彰曰稱，今攬粗惡為質惡響外彰，是故唯表惡名
【現代漢語翻譯】 現代漢語譯本 『少』，指的是色（rupa，物質）、名（nama，精神）、時（kala，時間）。色極少，就是極微（paramanu，最小的物質單位）。《俱舍論》中說：『極微、微金、水，兔、羊、牛、隙塵，蟣、虱、麥、指節，後後增七倍，二十四指肘，四肘為弓量，五百俱盧舍（krosa，古代印度長度單位），此八緰繕那（yojana，古代印度長度單位）。』名極少，就是一個字。《俱舍論》中說：『一個字作為名稱，是名稱的極少；兩個字作為名稱，也稱為名身；三個字以上是多個名身；四個字是句子，四個句子是偈頌等。』時極少，就是一剎那（ksana，極短的時間單位）。《俱舍論》中說：『一百二十剎那為怛剎那量（tatksana，更短的時間單位），六十臘縛（lava，時間單位）為此，三十須臾（muhurta，時間單位）為此，三十晝夜，三十晝夜為月，十二月為年。』 『眾生濁』到『假名』，是說見慢（drsti-mana，錯誤的見解和傲慢）是因，果報是果。由於見慢，招致生死之果，執取因成就果，所以說執取見慢等。在果上又生起見慢二濁，見慢只是概括地指見道和修道二者的本體。 接下來在相中先解釋劫相。說『四濁』等，是說空劫、成劫、壞劫這三個階段沒有劫濁，在住劫中，按照《悲華經》的說法，從八萬歲到三萬歲也沒有濁，到二萬歲才開始有五濁。詳細說明劫的意義，淺顯易懂，經文和論著中記載很多，不一一列舉，只需要知道即可。四濁增多聚集，所以小劫稱為濁。這是總的標示。由於四濁聚集，小三災（饑饉、疾疫、刀兵）興起。接下來『瞋恚』下說明小三災的原因，是由於煩惱熾盛。接下來『三災起』下說明由於小三災，所以四濁增加。『煩惱倍隆』說明由於劫濁，煩惱更加熾盛。接下來『諸見』下說明由於劫濁的煩惱，見濁熾盛。接下來『粗弊』下說明由於前面三種原因，所以有眾生濁。『粗弊色心』，指的是惡劣的五陰（skandha，構成眾生的五種要素：色、受、想、行、識）。執取這種惡劣的五陰，成就惡劣的眾生。眾生，是假名，所以說是『惡名穢稱』。表述本質顯示德行叫做名，美好的聲響向外彰顯叫做稱，現在執取粗惡作為本質，惡劣的聲響向外彰顯，所以僅僅是表述惡名。
【English Translation】 English version 'Small' refers to rupa (form, matter), nama (name, mind), and kala (time). The smallest of rupa is the paramanu (ultimate particle). The Abhidharmakosa states: 'Paramanu, minute gold, water, rabbit, sheep, cow, crevice dust, louse, nit, barley, finger joint, each increasing sevenfold, twenty-four fingers make an elbow, four elbows a bow's length, five hundred krosa (ancient Indian unit of distance), these eight make a yojana (ancient Indian unit of distance).』 The smallest of nama is a single letter. The Abhidharmakosa states: 'One letter as a name is the smallest name; two letters as a name are also called a name-body; three or more letters are multiple name-bodies; four letters are a sentence, four sentences are a verse, and so on.』 The smallest of kala is a ksana (instant). The Abhidharmakosa states: 'One hundred and twenty ksana are a tatksana (even shorter instant), sixty lava (unit of time) are this, thirty muhurta (unit of time) are this, thirty day and night, thirty day and night are a month, twelve months are a year.』 『Sentient being turbidity』 to 『provisional name』 means that drsti-mana (wrong views and arrogance) is the cause, and the karmic retribution is the result. Due to drsti-mana, the fruit of birth and death is invited, grasping the cause to achieve the result, hence the saying grasping drsti-mana, etc. On the fruit, the two turbidities of drsti-mana arise again; drsti-mana is merely a general reference to the essence of the paths of seeing and cultivation. Next, in the characteristics, first explain the kalpa characteristic. Saying 『four turbidities』 etc., means that the empty kalpa, formation kalpa, and destruction kalpa do not have kalpa turbidity. In the abiding kalpa, according to the Karunapundarika Sutra, there is no turbidity from eighty thousand years to thirty thousand years; the five turbidities begin at twenty thousand years. Explaining the meaning of kalpa in detail is simple and easy to understand; there are many records in sutras and treatises, so they are not listed one by one, just need to know. The increase and accumulation of the four turbidities is why the small kalpa is called turbidity. This is a general indication. Due to the accumulation of the four turbidities, the three minor calamities (famine, plague, warfare) arise. Next, 『anger』 below explains the cause of the minor calamities, which is due to the flourishing of afflictions. Next, 『three calamities arise』 below explains that due to the three minor calamities, the four turbidities increase. 『Afflictions increase greatly』 explains that due to the kalpa turbidity, afflictions become more intense. Next, 『various views』 below explains that due to the afflictions of the kalpa turbidity, the view turbidity becomes intense. Next, 『coarse and base』 below explains that due to the previous three causes, there is sentient being turbidity. 『Coarse and base rupa and mind』 refers to the evil five skandhas (the five aggregates that constitute a sentient being: form, feeling, perception, mental formations, consciousness). Grasping these evil skandhas achieves evil sentient beings. Sentient being is a provisional name, so it is called 『evil name and foul reputation.』 Expressing essence and showing virtue is called name, and beautiful sound manifesting outward is called reputation. Now, grasping coarseness and evil as essence, and evil sound manifesting outward, it is therefore merely expressing an evil name.
穢稱。「摧年」去，由四濁故命濁，積年成壽年摧壽減，年壽相逼故曰命濁。「眾濁」下總結。「如水」下舉譬。由奔故昏，昏只是濁，總譬劫濁。劫濁在故餘四即濁，故以風等譬餘四濁。故「風波」等以譬見慢。「魚龍」者，以譬眾生。「無憀賴」者，眾生不安正是濁相。由三濁故令命短促，如由風鼓令水奔昏，龍魚不泰。「時使之然」者，重以劫濁結也。「如劫初」等者，更出四濁。在劫濁時亦是有濁之由，雖復四濁同在濁時，四與濁時更互相濁。「光音」等者，且寄火后，火災但壞初禪故也。故初成時此天初下，即第二禪初天，故初下人間身有光明，猶能飛行，無男女根、無所食啖，如是乃至林藤地膚至粳米等，男女根生，具如《阿泥樓馱》中說、《俱舍》劫章中明。地是惡緣，從緣而說，故云使然。「如忉利等」者，亦是舉例，更顯地生欲惡故也。帝釋城外有四園苑，謂眾車、粗、雜、喜，諸天欲戰從粗澀園出諸戰具，須車出車苑，若歡喜園入中生喜，欲界生欲亦復如是。
次「煩惱」去，復于總中以辯四別，先明煩惱具列五鈍，各舉一喻可以思知。「虺蚖」應用下字。「撓」字，《說文》「撓，擾也。」「囂」此非所用，應作「嚚」。
「次見濁者」下釋見濁，但別舉二見，余依《大品》。「
十六知見」等，二見攝諸見盡，況復十六及六十二耶？「無人謂有」人身見也。「有道謂無道」邪見也。又應反此句云，無道謂有道，戒取也。所通非勝，即見取也。偏執有無，即邊見也。十六知見具如《法界次第》。六十二見有三不同，若作三世五陰各計四句，謂過去如去等，現在常無常等，未來邊無邊等，並斷常二為六十二，只是有無二見屬邊見邪見所攝，若色大我小等四以四歷五陰三世六十並有無二，此但身邊所攝。若本劫本見等六十二，則斷常邊邪戒取等攝。若作五陰各計我所，一一我所各各有三，謂瓔珞僮僕窟宅等。四陰十二並我十三，五陰互論即六十五，此但在我及以我所。若《婆沙》使揵度中歷十二入十八界，一一有六十五，乃至無色亦然。無色界中但隨義減色，總此諸見遍一切處及一切法，故云羅網及稠林等。
次眾生濁中二：釋、結。釋中二重：法、譬。兩法謂前明假名，次明流轉，譬中二處俱譬假名，以二處法俱假名故。
次命濁中三：法、譬、合。「次第」者，生起前後耳。
料簡中初問者，今文假設，今經由濁故不得說大且先施小，即濁唯障大；若障于大，說華嚴時何以不障？然五濁中劫自屬時，不可令佛不生減劫，若生減劫即大小不障，命隨報法亦不可除，佛亦示生短
【現代漢語翻譯】 現代漢語譯本：『十六知見』等等，兩種見解就涵蓋了所有的見解，更何況是十六種或六十二種呢？『無人謂有』指的是人身見（認為存在真實的人身）。『有道謂無道』指的是邪見（錯誤的見解）。又應該反過來說，『無道謂有道』，這是戒取見（錯誤地執取某種戒律或修行方式）。『所通非勝』，指的是見取見（認為自己的見解才是最殊勝的）。偏執于有或無，指的是邊見（極端地認為事物要麼存在要麼不存在）。關於十六知見的詳細內容，可以參考《法界次第》。六十二見有三種不同的分類方式：如果將過去、現在、未來三世的五陰（色、受、想、行、識）各自計算四句，比如過去是如去（過去和現在一樣）等等，現在是常或無常等等，未來是有邊或無邊等等，再加上斷見和常見兩種，總共是六十二種。這實際上是有見和無見兩種，屬於邊見和邪見所涵蓋的範圍。如果將色大我小等四種觀點分別應用於五陰和三世，總共六十種，再加上有見和無見兩種，這只是身見所涵蓋的範圍。如果將本劫本見等六十二種觀點進行分類，則屬於斷見、常見、邊見、邪見、戒取見等所涵蓋的範圍。如果將五陰各自計算我所（屬於我的），每一個我所各有三種，比如瓔珞、僮僕、窟宅等等。四陰有十二種，加上我本身，總共十三種。五陰互相討論，就是六十五種，這只是在我以及我所的範圍內。如果按照《婆沙》的使揵度，遍歷十二入（眼、耳、鼻、舌、身、意、色、聲、香、味、觸、法）和十八界（眼界、耳界、鼻界、舌界、身界、意界、色界、聲界、香界、味界、觸界、法界、眼識界、耳識界、鼻識界、舌識界、身識界、意識界），每一種都有六十五種，乃至無色界也是如此。在無色界中，只是根據意義減少了色。總而言之，這些見解遍佈一切處和一切法，所以說是羅網和稠林等等。 其次是眾生濁，分為兩部分：解釋和總結。解釋又分為兩重：法和譬喻。兩種法指的是前面說明假名，然後說明流轉。譬喻中兩處都譬喻假名，因為兩處的法都是假名。 其次是命濁，分為三部分：法、譬喻和合。『次第』指的是生起的先後順序。 簡要分析中，最初的提問是，現在的經文假設，因為有五濁的緣故，不能說大的，只能先說小的，也就是說五濁只障礙大的；如果障礙大的，那麼在說《華嚴經》的時候為什麼沒有障礙呢？然而五濁中的劫濁本身就屬於時間，不能讓佛不生在減劫，如果生在減劫，那麼大小就沒有障礙了。命濁隨著報法，也是不可消除的，佛也會示現壽命短促。
【English Translation】 English version: 'The sixteen views' etc., two views encompass all views, let alone sixteen or sixty-two? 'Saying there is no one when there is' refers to the personality view (belief in a real self). 'Saying there is no path when there is a path' refers to wrong views. Conversely, it should also be said, 'Saying there is a path when there is no path,' which is the precept-grasping view (wrongly clinging to certain precepts or practices). 'What is understood is not superior' refers to the view-grasping view (believing one's own views are the most superior). Clinging to either existence or non-existence refers to the extreme view (believing things either exist or do not exist in an extreme way). The details of the sixteen views can be found in the 『Fa Jie Ci Di』 (Stages of Dharma Realm). The sixty-two views have three different classifications: If each of the five skandhas (form, feeling, perception, mental formations, consciousness) in the past, present, and future are calculated with four statements each, such as the past is like going (the past is the same as the present), etc., the present is permanent or impermanent, etc., the future is finite or infinite, etc., plus the two views of annihilation and permanence, there are a total of sixty-two. These are actually the two views of existence and non-existence, which belong to the scope covered by extreme views and wrong views. If the four views such as form is large and self is small are applied to the five skandhas and the three times, totaling sixty, plus the two views of existence and non-existence, this is only within the scope covered by the personality view. If the sixty-two views such as the original kalpa and original views are classified, they belong to the scope covered by annihilation, permanence, extreme, wrong, and precept-grasping views. If each of the five skandhas is calculated as 'mine' (belonging to me), and each 'mine' has three types, such as necklaces, servants, dwellings, etc., the four skandhas have twelve, plus the self, totaling thirteen. If the five skandhas are discussed with each other, there are sixty-five, which are only within the scope of self and what belongs to self. If according to the 'Vibhasa's' Skandha of Messengers, traversing the twelve entrances (eye, ear, nose, tongue, body, mind, form, sound, smell, taste, touch, dharma) and the eighteen realms (eye realm, ear realm, nose realm, tongue realm, body realm, mind realm, form realm, sound realm, smell realm, taste realm, touch realm, dharma realm, eye consciousness realm, ear consciousness realm, nose consciousness realm, tongue consciousness realm, body consciousness realm, mind consciousness realm), each has sixty-five, even in the formless realm. In the formless realm, form is reduced according to meaning. In short, these views pervade all places and all dharmas, so they are called nets and dense forests, etc. Next is the turbidity of beings, divided into two parts: explanation and conclusion. The explanation is further divided into two levels: dharma and analogy. The two dharmas refer to explaining provisional names first, and then explaining transmigration. In the analogy, both places are analogous to provisional names, because the dharmas in both places are provisional names. Next is the turbidity of life, divided into three parts: dharma, analogy, and combination. 'Sequence' refers to the order of arising. In the brief analysis, the initial question is that the current text assumes that because of the five turbidities, one cannot speak of the great first, but can only speak of the small first, that is, the five turbidities only obstruct the great; if they obstruct the great, then why was there no obstruction when speaking of the 'Avatamsaka Sutra'? However, the turbidity of the kalpa itself belongs to time, and one cannot prevent the Buddha from being born in a declining kalpa. If born in a declining kalpa, then there is no obstruction to the great and small. The turbidity of life follows the retribution dharma and cannot be eliminated, and the Buddha will also manifest a short lifespan.
壽故也。指煩惱見名未除濁，如華嚴中許有凡眾聞《華嚴經》，是故五濁不障于大。既不障大，何不漸初即說佛乘，而設小耶？而兼帶耶？
答「四句分別」者，以根對土，障俱不障，但輕重不同。以土對根利鈍以成四句，初一句用答華嚴，后一句答漸初不說大意，中間兩句明土別耳。即初后俱不障大，但由利鈍初后不同，根鈍障重故初說小，云濁能障。故約四句皆不障大，故障大之問一往云耳。
問「五濁障小不」者，既不障大為障小不？前文雖云小能治濁故不障小，對向四句俱不障大，則是大小一切不障，何以五濁得名為障？故對小更問：若障小者應一切不聞；若不障者應一切俱聞。何故初轉但為五人？
答中亦開四句，至第四句方乃為障，但是對根根鈍成障，舊計直云五濁併爲大小障者，其理大違，故初為五人及身子等屬初句也。今舉央掘、盤特為二句者，則一切聲聞除此二例，並上根攝。
問：
前第四句以身子為遮重，何故此中以身子為遮輕？
答：
望大故重、望小故輕。
問「自有」等者，初四句答華嚴問，因答出身子聞《法華經》，后之四句唯小、義當鹿苑，為欲簡出諸部大乘，是故更問：兩處不攝，為根利鈍為障不障？
答中雲「此就四
教」者，以方等、般若中聞大小者是也。既其于彼不能得入，待至二酥望前為鈍，但以待時名為鈍耳。望前雖鈍於此得入自判利鈍，於四門中以後後門勝前前故，故四門中以第四門移著前者，欲對四根勝者居首，當知此中大小與前兩四句中大小不殊，初四句中中間二句，別在凈土，今皆此土。
言「云云」者，一一根意對一一門說其所以。
問：
前何故云根鈍遮重不聞于小，此中乃云聞于有門？
答：
在前不入、於今方入，大小根性熟時不同，故知不問有障無障悉皆得入，但以障之輕重用對根之利鈍及時不同耳。若都不聞大小者，不問有障無障此土無機，今世未熟非四句收，四門不攝，此中正用《大論》二十四釋十力中文，至第四力云：「世尊以是智力，善知眾生上中下根」，若信進等五及根遮等四，論唯約小；今通大乘，故知障與不障，貴在有根有乘種耳。障由破戒，具如乘戒四句分別，以對五時四教三品，諸門分別注云云者，良由此也。細推之言，恐遺落耳。
問「五濁一往」等者，準初兩重四句則大小俱不為障，今從大根有障初不聞《法華》者為問，即初四句中第四句人也。前三不障，唯第四障，言非盡理故云「一往」。
答中意者，具用前文第四句意。初障
【現代漢語翻譯】 現代漢語譯本： 所說的『教』，是指在方等（Vaipulya，廣大的）和般若（Prajna，智慧）經典中聽聞過大乘和小乘教法的人。既然他們在那些經典中不能深入，等到二酥（指譬喻中的後味）時，就顯得之前的人根器遲鈍了，但這只是相對於後來的階段而言，才稱之為遲鈍。相對於之前的人，雖然顯得遲鈍，但在此階段能夠深入理解，自然就能判斷出根器的利鈍。在四門（指四種修行法門）中，後面的法門勝過前面的法門，所以四門中將第四門移到最前面，是爲了讓對應四種根器中最殊勝者居於首位。應當知道，這裡所說的大乘和小乘，與前面兩個四句分類中的大乘和小乘沒有區別，最初四句分類中，中間兩句是別在凈土（Sukhavati，阿彌陀佛的西方凈土），現在都指此土（娑婆世界）。 所說的『云云』，是指一一根器所對應的意念，針對一一法門說明其所以然。 問： 為什麼前面說根器遲鈍，被業障遮蔽，聽不到小乘教法，而這裡卻說能聽聞有門（指存在之門）？ 答： 因為之前不能入，現在才能夠入。大乘和小乘根性的成熟時間不同，所以可知不論有無業障，都能夠進入，只是根據業障的輕重來對應根器的利鈍以及成熟的時間不同罷了。如果完全聽不到大乘和小乘教法，不論有無業障，在此土都沒有修行的機會，今生尚未成熟，不被四句分類所包含，也不被四門所攝。這裡正是引用《大智度論》（Mahaprajnaparamita-sastra）二十四種解釋十力（Dasabala，佛的十種力量）中的文句，到第四力時說：『世尊以這種智慧力量，善於瞭解眾生的上、中、下根器』。如果信、進等五根以及根、遮等四句，論中只針對小乘；現在是通於大乘，所以可知業障與不業障，關鍵在於是否有根器和乘（Yana，交通工具，比喻教法）的種子。業障由破戒而來，具體如乘戒四句分別，以對應五時四教三品，各個法門分別註釋『云云』，正是因為這個緣故。仔細推敲這些話，是恐怕有所遺漏。 問：『五濁一往』等，是說按照最初兩重四句分類，那麼大乘和小乘都不成為障礙，現在從大乘根器有業障，最初聽不到《法華經》（Saddharma Pundarika Sutra，妙法蓮華經）的人來提問，也就是最初四句分類中的第四句人。前面三種情況沒有障礙，只有第四種情況有障礙，說並非完全如此，所以說『一往』。 回答中的意思是，完全採用前文第四句的意思。最初的障礙。
【English Translation】 English version: The term 'teaching' refers to those who have heard of both Mahayana (Great Vehicle) and Prajna (Wisdom) teachings in the Vaipulya (extensive) and Prajna sutras. Since they cannot deeply enter into those teachings, when they reach the stage of the 'second ghee' (referring to the later taste in a parable), those before appear dull. However, they are only called dull in relation to the later stage. Although appearing dull compared to those before, they can deeply understand at this stage, and naturally discern the sharpness or dullness of their faculties. Among the four gates (referring to four methods of practice), the later gates surpass the earlier ones. Therefore, in the four gates, the fourth gate is moved to the forefront to allow those corresponding to the most superior of the four faculties to be in the leading position. It should be known that the Mahayana and Hinayana (Small Vehicle) mentioned here are no different from the Mahayana and Hinayana in the previous two four-line classifications. In the initial four-line classification, the middle two lines refer separately to the Pure Land (Sukhavati, Amitabha's Western Pure Land), but now they all refer to this land (the Saha world). The term 'etc.' refers to the meaning corresponding to each faculty, explaining the reason for each gate. Question: Why did you say earlier that dull faculties, obscured by heavy karma, cannot hear the Hinayana teachings, but here you say they can hear the 'gate of existence'? Answer: Because they could not enter before, but can now enter. The time of maturity for Mahayana and Hinayana faculties is different. Therefore, it can be known that regardless of whether there is karma or not, they can all enter, but the lightness or heaviness of karma corresponds to the sharpness or dullness of the faculties and the different times of maturity. If they cannot hear the Mahayana and Hinayana teachings at all, regardless of whether there is karma or not, there is no opportunity for practice in this land, and they are not yet mature in this life. They are not included in the four-line classification, nor are they encompassed by the four gates. Here, we are precisely quoting the sentences from the twenty-four explanations of the ten powers (Dasabala, the ten powers of the Buddha) in the Mahaprajnaparamita-sastra (Great Wisdom Sutra), saying at the fourth power: 'The World-Honored One, with this power of wisdom, is skilled at understanding the superior, middling, and inferior faculties of beings.' If the five roots such as faith and diligence, and the four lines such as root and obscuration, are only addressed to the Hinayana in the treatise; now it is common to the Mahayana. Therefore, it can be known that the key to karma or no karma lies in whether there are the seeds of faculties and vehicles (Yana, vehicle, a metaphor for teachings). Karma arises from breaking precepts, as specifically described in the four-line classification of vehicle precepts, corresponding to the five periods, four teachings, and three grades. The annotations 'etc.' for each gate are precisely for this reason. Carefully consider these words, lest something be omitted. The question 'The five turbidities in general' etc., means that according to the initial two four-line classifications, neither Mahayana nor Hinayana is an obstacle. Now, the question is asked from the perspective of those with Mahayana faculties who have karma and initially cannot hear the Saddharma Pundarika Sutra (Lotus Sutra), which is the fourth line person in the initial four-line classification. The first three situations have no obstacles, only the fourth situation has obstacles, saying that it is not entirely so, so it is said 'in general'. The meaning in the answer is to fully use the meaning of the fourth line in the previous text. The initial obstacle.
重也。次「若聞」下，根鈍也。佛尚未說，舊醫說于常我等名，順其計謂無常等名，能治于濁，故唯障大而不障小。如一種機，緣五濁未除不堪聞大，至鹿苑中以小治濁後方聞大，所以見若不除不堪聞常，計陰為德即四念處所治者是，騃亦癡也。故責舊醫專用邪常為不知乳，不識藥也。不知病等，不識病也。不知開等，不知授藥法也。不曉此三無客醫之術。二常不同如乳好惡，見惑輕重名曰根源，先斷後用故曰開遮。「餌」者，食也。食時異故，唯計常樂之名，故云不知好惡。說我增于邪習，故云不識根源。不了說常時異，故云不解開遮。故經云：「若佛世尊先說常者，受化之徒當言此法同彼外道」，故云「若但贊」等。兩醫具如《止觀》第三記。
法華文句記卷第五(上)
法華文句記卷第五(中)
唐天臺沙門湛然述
次「約五濁論四悉」中劫命對世界者，劫命只是依正二報即世界也。眾生即是所為之人。見是能計見者，與眾生同。由此二故有所為機，則見滅善生。煩惱是對治者，如五停中具治三毒，正用小乘能治濁，故屬第三悉。亦準論意以第一義用對衍門。此四悉門通酬五濁障大不障小之問也。以四悉文所被多，故著料簡門首。從「若論因果」下，更以多門分別五濁。初是因果門也
【現代漢語翻譯】 現代漢語譯本：
重也。其次，『若聞』之下，指的是根器遲鈍的人。佛陀尚未開示，舊醫所說的常、我等名稱，順應他們的執著，說無常等名稱，能夠對治五濁，所以只障礙大乘而不障礙小乘。就像一種根機，因為五濁未除，不堪聽聞大乘佛法，到了鹿苑中用小乘佛法對治五濁后，才能聽聞大乘佛法，所以說如果不去除五濁，就不能聽聞常，執著五陰為功德，就是四念處所要對治的。騃，也是愚癡的意思。所以責備舊醫專用邪常，是不知乳，不識藥。不知病等，是不識病。不知開等，是不知授藥的方法。不瞭解這三種情況，就沒有客醫的醫術。兩種常不同，就像乳的好壞，見惑的輕重，叫做根源，先斷除后使用，所以叫做開遮。『餌』，就是食物。因為食用時機不同，只執著常樂的名稱，所以說不知好惡。說我，會增加邪見習氣，所以說不識根源。不瞭解說常的時機不同，所以說不解開遮。所以經中說：『如果佛世尊先說常，受教化的人會說這種法和外道相同』，所以說『若但贊』等。兩種醫生的情況，都像《止觀》第三卷所記載的。
《法華文句記》卷第五(上)
《法華文句記》卷第五(中)
唐天臺沙門湛然 述
其次，『約五濁論四悉』中，劫、命對應世界，劫、命只是依報和正報，也就是世界。眾生就是所要教化的人。見是能執著見解的人，與眾生相同。因為這兩個原因，才有所要教化的根機，那麼見解就會滅除，善法就會產生。煩惱是對治的對象，比如五停心中，具備對治貪嗔癡三毒的方法，主要用小乘佛法能對治五濁，所以屬於第三悉檀。也按照論的意義，用第一義諦來對應大乘法門。這四悉檀門，可以用來回答五濁障礙大乘而不障礙小乘的問題。因為四悉檀文所涵蓋的範圍廣，所以放在料簡門的首位。從『若論因果』下，更用多種角度來分別五濁。開始是因果門。
【English Translation】 English version:
It is weighty. Next, under 'if hearing', it refers to those with dull faculties. The Buddha has not yet spoken, the old doctors speak of names such as permanence and self, complying with their attachment, saying that names such as impermanence can cure the five defilements (five turbidities), so they only obstruct the Great Vehicle (Mahayana) and not the Small Vehicle (Hinayana). Like a certain faculty, because the five defilements have not been removed, it is unable to hear the Great Vehicle, and only after curing the defilements with the Small Vehicle in the Deer Park (Sarnath) can it hear the Great Vehicle, so it is said that if the five defilements are not removed, one cannot hear permanence, and clinging to the skandhas (five aggregates) as merit is what the Four Foundations of Mindfulness (Four Smrtis) are meant to cure. '騃' (ái) also means foolish. Therefore, the old doctors are blamed for exclusively using wrong permanence, not knowing milk, not recognizing medicine. 'Not knowing illness, etc.' means not recognizing illness. 'Not knowing opening, etc.' means not knowing the method of administering medicine. Not understanding these three things means not having the skills of a visiting doctor. The two kinds of permanence are different, like the good and bad of milk, the lightness and heaviness of view-delusions are called roots, first cutting off and then using, so it is called opening and concealing. 'Bait' is food. Because the time of eating is different, only clinging to the names of permanence and bliss, so it is said that they do not know good and bad. Speaking of self increases wrong views and habits, so it is said that they do not recognize the roots. Not understanding that the time of speaking of permanence is different, so it is said that they do not understand opening and concealing. Therefore, the sutra says: 'If the World Honored One Buddha first speaks of permanence, those who receive teaching will say that this Dharma is the same as those of the external paths', so it is said 'if only praising', etc. The two kinds of doctors are fully described in the third volume of Mohe Zhiguan.
Annotations on the Words and Phrases of the Lotus Sutra, Volume 5 (Part 1)
Annotations on the Words and Phrases of the Lotus Sutra, Volume 5 (Part 2)
Composed by Śramaṇa Zhanran of Tiantai during the Tang Dynasty
Next, in 'discussing the Four Siddhanthas (Four ways of teaching) in relation to the Five Defilements', kalpa (aeon) and life correspond to the world, kalpa and life are just the dependent retribution and the proper retribution, which is the world. Sentient beings are the people to be taught. Views are those who can cling to views, the same as sentient beings. Because of these two reasons, there are faculties to be taught, then views will be extinguished and good will be produced. Afflictions are the objects to be treated, such as in the Five Meditative Stabilizations, there are methods to treat the three poisons of greed, anger, and ignorance, mainly using the Small Vehicle to cure the five defilements, so it belongs to the third Siddhantha. Also, according to the meaning of the treatise, use the First Principle to correspond to the Great Vehicle Dharma gate. These Four Siddhantha gates can be used to answer the question of the five defilements obstructing the Great Vehicle and not obstructing the Small Vehicle. Because the Four Siddhantha texts cover a wide range, they are placed at the beginning of the selection gate. From 'If discussing cause and effect' onwards, the five defilements are further distinguished from multiple perspectives. The beginning is the cause and effect gate.
。二因謂煩惱及見，餘三是果義兼依正。次「一人」下人法門，人謂眾生，法即餘四，與生相對故皆成法，並是生家之所計。「四法」下法時門，應云四法一時，文闕略也。時即劫也，餘四屬法，若對時說生亦屬法。「二報障」下三障門。二報者，即眾生、命。「二煩惱」者，見亦通得名煩惱故。「業在其間」者，煩惱潤業、業能招報，故云其間。「眾生」下《中論》三假門。「相待可知」者，即劫、煩惱、見也。劫即長短相待，煩惱違順等相待，見即有無等相待。若通論者，各具三假，依正二報莫不皆從三假而成，今從分別且別說也，故別對之。「眾生」下《大論》三假施設門，眾生和合受眾生名，命等並是眾生計法。又有所計假名對眾生名，故云「名通兩處」，委釋具如《止觀》第五記。「煩惱」下凡聖門，煩惱在凡者，謂諸凡夫定有故耳。然見必在凡，煩惱通聖，如具縛聖者及羅漢向。言「三通」者，劫減有佛、劫增唯凡。又減則有佛、增通余聖。又增與減各通有無，以大小乘不同故也。豈華藏凈滿待劫減耶？常在靈山此之謂也。眾生之名具通凡聖，命有凡聖報命不同。「命短」下長短門，一劫之中數數生故，故長短別，此乃約人及以欲天見佛處說，若論初禪即劫命等，二禪已去劫短命長，乃至無色準說可知。
【現代漢語翻譯】 現代漢語譯本 二因指的是煩惱和見解（錯誤的知見），其餘三種（眾生、命、劫）是果報的意義，兼指依報和正報。接下來『一人』下是人法門，人指的是眾生，法就是其餘四種（命、劫、煩惱、見），因為與生相對，所以都成為法，並且都是生家（對『生』執著的）所計度的。 『四法』下是法時門，應該說『四法一時』，原文有所省略。時就是劫，其餘四種屬於法，如果針對時來說，生也屬於法。『二報障』下是三障門。二報指的是眾生和命。『二煩惱』指的是見，見也通常可以被稱作煩惱。『業在其間』指的是，煩惱滋潤業，業能夠招感果報，所以說在其中間。 『眾生』下是《中論》的三假門。『相待可知』指的是劫、煩惱、見。劫是長短相對，煩惱是違順等相對，見是有無等相對。如果通論的話，各自都具備三假，依報和正報沒有不是從三假而成的，現在從分別的角度，所以分別對應。『眾生』下是《大論》的三假施設門，眾生和合而接受眾生這個名稱，命等都是眾生計度的法。又有所計度的假名與眾生名相對，所以說『名通兩處』，詳細解釋在《止觀》第五記中。 『煩惱』下是凡聖門，煩惱在凡夫那裡，指的是凡夫必定有煩惱。然而見必定在凡夫，煩惱則通於聖人，比如具縛聖者和羅漢向。說『三通』指的是，劫減的時候有佛，劫增的時候只有凡夫。又劫減的時候有佛，劫增的時候通於其餘聖人。又劫增和劫減各自通於有無，因為大小乘不同。難道華藏世界的清凈圓滿要等待劫減嗎？常在靈山，說的就是這個意思。眾生的名稱普遍通於凡夫和聖人，命有凡夫的命和聖人的報命不同。 『命短』下是長短門，在一劫之中多次出生，所以長短有別，這是指人和欲界天見到佛的地方來說的，如果說初禪，那麼劫和命相等，二禪以上劫短命長，乃至無色界可以類推得知。
【English Translation】 English version The two causes refer to afflictions (煩惱, fánnǎo) and views (見, jiàn) [wrong views]. The remaining three (sentient beings (眾生, zhòngshēng), lifespan (命, mìng), and kalpa (劫, jié)) are the meaning of karmic results, also referring to both dependent and primary retributions. Next, 『one person』 below is the Dharma gate of person and Dharma. 『Person』 refers to sentient beings, and 『Dharma』 refers to the remaining four (lifespan, kalpa, afflictions, and views). Because they are opposite to 『birth,』 they all become Dharma, and are all conceived by those attached to 『birth.』 『Four Dharmas』 below is the Dharma-time gate. It should be said 『four Dharmas at one time,』 the text is abbreviated. 『Time』 is kalpa. The remaining four belong to Dharma. If speaking in relation to time, birth also belongs to Dharma. 『Two Obstacles of Retribution』 below is the gate of the three obstacles. The two retributions refer to sentient beings and lifespan. 『Two Afflictions』 refers to views, as views can also be called afflictions. 『Karma in between』 means that afflictions moisten karma, and karma can attract retribution, hence 『in between.』 『Sentient beings』 below is the three provisionalities gate of the Madhyamaka-śāstra (中論, Zhōnglùn). 『Can be known by mutual dependence』 refers to kalpa, afflictions, and views. Kalpa is long and short relative to each other, afflictions are agreeable and contrary, etc., relative to each other, and views are existence and non-existence, etc., relative to each other. If speaking generally, each possesses the three provisionalities. Dependent and primary retributions are all formed from the three provisionalities. Now, from the perspective of differentiation, they are separately corresponded. 『Sentient beings』 below is the three provisionalities establishment gate of the Mahāprajñāpāramitopadeśa (大論, Dàlùn). Sentient beings come together and receive the name of sentient beings. Lifespan, etc., are all Dharmas conceived by sentient beings. Also, there are conceived provisional names that are opposite to the name of sentient beings, hence 『name communicates in two places.』 Detailed explanations are in the fifth record of Mohe Zhiguan (止觀, Zhǐguān). 『Afflictions』 below is the gate of ordinary and sage. Afflictions in ordinary beings refer to the fact that ordinary beings certainly have afflictions. However, views are certainly in ordinary beings, while afflictions are common to sages, such as the sages with bound fetters and those approaching Arhatship. Saying 『three common』 refers to that when the kalpa decreases, there are Buddhas; when the kalpa increases, there are only ordinary beings. Also, when it decreases, there are Buddhas; when it increases, it is common to the remaining sages. Also, increase and decrease each communicate to existence and non-existence, because the Mahayana and Hinayana are different. Does the purity and perfection of the Flower Treasury World (華藏, Huāzàng) wait for the decrease of the kalpa? Constantly being on Vulture Peak (靈山, Língshān) is what this means. The name of sentient beings universally communicates to ordinary beings and sages. Lifespan has the lifespan of ordinary beings and the retribution lifespan of sages, which are different. 『Short lifespan』 below is the gate of long and short. Because one is born many times within a kalpa, there is a difference between long and short. This refers to the place where humans and desire realm heavens see the Buddha. If speaking of the first dhyana (禪, chán), then kalpa and lifespan are equal. From the second dhyana onwards, the kalpa is short and the lifespan is long, and so on up to the formless realm, which can be inferred accordingly.
「三通長短」者，煩惱在凡故長、在聖故短，諸見在余凡夫故長、在利根外道故短，亦可在余凡夫故短、在鈍根外道故長，亦可在小故短一生斷故、在大故長留惑潤生入生死故。又見前盡為短、煩惱后盡為長。今分別濁入生死者，不名為濁，眾生準說。「劫但」下帶不帶門，命是不相應行法，須帶陰法論長短時，余並屬法非不帶時，非親帶故但在於法。「劫通」下內外門，大劫害器故名為外，小劫害人故名為內；或可四濁聚時時通內外。「三小」下害不害門，物即外器，大劫起時人已上生，隨三不同生三禪處。「小劫」下五道三界門，準應別論，三五相參，故合明之。通色如前。言「命通」者，亦應云餘四通於三界五道，命通具如《俱舍》中明。五道壽別，人間五十年等，亦應云通於四生，四生各有長短故也。「劫是」下共別門。次「小劫」下通別門。「從八萬」下釋大小劫。
言「正三毒」者，他方凈土如阿閦國，亦有女人無邪欲故，舉一準余諸可例識，廣歷諸土分別不同，故注「云云」。「敦真」者，敦實得者故斥言非，上慢亦然，終無實得而不信者。「嗣」亦繼也。「身尚無量」者，小乘教中不說更有界外生處，有計變易在界內者，亦名生處；大乘教中既其變易生處多故，故云無量。此述逼意，言中但云
【現代漢語翻譯】 現代漢語譯本 『三通長短』是指，煩惱在凡夫身上顯得長久，在聖人身上則顯得短暫；各種見解在其他的凡夫身上顯得長久，在聰慧的利根外道身上則顯得短暫。也可以說，在其他的凡夫身上顯得短暫，在遲鈍的鈍根外道身上顯得長久。也可以說，在小乘修行者那裡顯得短暫，因為一生就能斷除煩惱；在大乘修行者那裡顯得長久，因為煩惱會滋潤生命，使人進入生死輪迴。另外，見解先斷盡則為短暫，煩惱后斷盡則為長久。現在分別討論濁染進入生死輪迴的情況，如果不是因為濁染，眾生也應該按照這個原則來解釋。『劫但』以下討論帶與不帶的問題，命是不相應行法，必須帶上陰法才能討論長短，其餘都屬於法，並非不帶，因為不是直接相關，所以只在於法。『劫通』以下討論內外的問題，大劫會毀滅器物，所以稱為外；小劫會傷害人，所以稱為內；或者可以說，四種濁染聚集的時候，會同時影響內外。『三小』以下討論傷害與不傷害的問題，器物是外在的，大劫發生的時候，人已經上升到三禪天了，隨著三種不同的情況而生於三禪天。『小劫』以下討論五道三界的問題，應該分別討論，三界五道相互參照，所以合在一起說明。通於色界的情況如前所述。說到『命通』，也應該說其餘四種通於三界五道，關於命通的詳細情況，可以參考《俱舍論》中的說明。五道的壽命各不相同，人間五十年等等，也應該說通於四生，四生各有長短。『劫是』以下討論共與別的問題。接下來『小劫』以下討論通與別的問題。『從八萬』以下解釋大小劫。 說到『正三毒』，其他方凈土如阿閦（Achala）佛國（意為『不動』），也有女人沒有邪欲，舉出一個例子，其餘的都可以類推，廣泛地考察各個佛土，情況各不相同，所以註釋說『云云』。『敦真』是指，認為自己敦厚誠實而證得果位，所以斥責說並非如此，上慢也是一樣，最終沒有真正證得果位而不相信的。『嗣』也是繼承的意思。『身尚無量』是指，小乘教義中沒有說還有界外的生處，有人認為變易生死在界內，也稱為生處；大乘教義中既然變易生死的地方很多，所以說無量。這裡陳述的是逼迫的意思，言語中只是說
【English Translation】 English version 『Three comprehensive lengths』 refer to: afflictions are long in ordinary beings but short in saints; various views are long in other ordinary beings but short in sharp-witted heretics. It can also be said that they are short in other ordinary beings but long in dull-witted heretics. It can also be said that they are short in the Small Vehicle because they can be cut off in one lifetime, but long in the Great Vehicle because afflictions nourish life, causing one to enter the cycle of birth and death. Furthermore, the exhaustion of views first is short, while the exhaustion of afflictions later is long. Now, distinguishing the entry into birth and death through defilements, it is not called defilement; beings should be explained accordingly. 『Kalpa only』 below discusses the issue of being accompanied or unaccompanied. Life is a non-associated formation, and it must be accompanied by the aggregates to discuss length. The rest belong to the Dharma, not unaccompanied, because they are not directly related, so they only pertain to the Dharma. 『Kalpa comprehensive』 below discusses the internal and external aspects. The great kalpa destroys objects, so it is called external; the small kalpa harms people, so it is called internal; or it can be said that when the four defilements gather, they affect both internally and externally. 『Three small』 below discusses the issue of harm and non-harm. Objects are external, and when the great kalpa arises, people have already ascended to the Third Dhyana heaven, born in the three Dhyana realms according to the three different situations. 『Small kalpa』 below discusses the five paths and three realms. They should be discussed separately, with the three realms and five paths cross-referenced, so they are explained together. The comprehensive aspect of the Form Realm is as described earlier. When speaking of 『life comprehensive,』 it should also be said that the other four are comprehensive in the three realms and five paths. The details of life comprehensive are explained in the Abhidharmakośa. The lifespans of the five paths are different, such as fifty years in the human realm, and it should also be said that it is comprehensive in the four types of birth, as each of the four types of birth has its own length. Regarding 『kalpa is』 below, it discusses the issue of common and distinct. Next, 『small kalpa』 below discusses the issue of comprehensive and distinct. 『From eighty thousand』 below explains the great and small kalpas. Speaking of 『the three poisons themselves,』 other pure lands, such as the land of Achala (immovable) Buddha, also have women without perverse desires. Taking one example, the rest can be inferred. Examining various lands extensively, the situations are different, so the commentary says 『etc.』 『Honest and genuine』 refers to those who think they are honest and genuine and have attained the fruit, so it is refuted as not being so. The same is true of arrogance; ultimately, there is no one who has truly attained the fruit and does not believe. 『Successor』 also means to continue. 『The body is still immeasurable』 refers to the fact that the Small Vehicle teachings do not say that there are other places of birth outside the realm. Some believe that transformation and change occur within the realm, which is also called a place of birth. Since the Great Vehicle teachings have many places of transformation and change, it is said to be immeasurable. This describes the meaning of pressing, and the words only say
「名增上慢」，意指羅漢。若實得者豈有不發大心者耶？乃以大乘密而斥之。若謂究竟應變易盡，若未盡者何以不信？「值遇余佛」者，初文以有餘土佛名為余佛。「羅漢受先世身」者，酬先業故名先世身。煩惱果故，故須必滅。若煩惱所惑能不滅者，有于因果不同之過，縱云邊際定力持令不滅，今問邊定為大為少？若其小者，小無變易之名，亦無永常之說。若言大者，大邊除名唯在等覺，豈得記之後即等覺耶？若大入小定顯大無定用。有引羅云等，此不應爾。但佛滅后諸阿羅漢隱顯不同，皆隨機緣，況本大菩薩。此是《大論》龍樹菩薩假施此問，欲準大教具委答之故也。故答文中雲「不生三界」，況論還引《法華》證之。故知博地之言無教可準，余國之義出自他人。故古人云：「學不師安，義不中難。」故此《法華》非茲不了。又若變易不出界者，而生五道之言，卻入生死之說，驚入火宅之喻，非涅槃一日之文，便為虛構。「南嶽」下三釋，並是南嶽釋也。
次釋中雲「羅漢若修唸佛三昧」等者，若言念十方佛則已發大心，若唯念釋尊乃因小感大，亦是機發使之然耳。然小乘之中諸部不同，亦有信有十方佛者，即小乘人修第四禪邊際定力，見十方佛等，唸佛觀成感佛為說。第三舉凡夫者，舉凡夫況聖耳。是故
【現代漢語翻譯】 現代漢語譯本 '名增上慢'，指的是阿羅漢（Arhat，已證得涅槃的聖者）。如果真正證得阿羅漢果位，怎麼會不發廣大菩提心呢？（而你）卻用大乘佛法的隱秘性來排斥它。如果說（阿羅漢）最終應該轉變到究竟圓滿的境界，如果還沒有達到，為什麼不相信呢？'值遇余佛'，最初的文句是以有其他佛土的佛陀為'余佛'。'羅漢受先世身'，是爲了償還前世的業力，所以稱為'先世身'。因為是煩惱的果報，所以必須滅除。如果煩惱的迷惑不能滅除，就會有因果不一致的過失。縱然說是用邊際定力（一種禪定）保持它不滅，現在問你，邊際定力是大還是小？如果它小，就沒有變易的說法，也沒有永恒常在的說法。如果說是大，大的邊際定力只能在等覺菩薩（接近佛果的菩薩）中才能見到，怎麼能在阿羅漢之後就立即達到等覺的境界呢？如果大的定力進入小的定中，就顯示出大的定力沒有作用。有人引用羅睺羅（Rahula，佛陀的兒子）等人的例子，這是不應該的。只是佛陀滅度后，各位阿羅漢的隱現不同，都是隨機緣而定，更何況是本來就是大菩薩的人。這是《大智度論》（Mahaprajnaparamita-sastra）中龍樹菩薩（Nagarjuna）假設提出的問題，想要依據大乘教義詳細回答的緣故。所以回答的文中說'不生三界'，更何況還引用《法華經》（Lotus Sutra）來證明。所以知道博地凡夫的言論沒有經典可以依據，其他國家的說法出自他人。所以古人說：'學習不以老師為榜樣，義理不以辯難為中心。'所以這部《法華經》不是這些人所能理解的。又如果變易生死不超出三界，而說生於五道，卻又進入生死的說法，驚入火宅的比喻，不是涅槃一日的說法，就成了虛構。'南嶽'下面的三種解釋，都是南嶽慧思禪師（Nanyue Huisi）的解釋。 其次的解釋中說'羅漢如果修唸佛三昧'等，如果說念十方佛，就已經發了大心，如果只念釋迦牟尼佛（Sakyamuni Buddha），乃是因為小因而感應到大的果報，也是由機緣引發使他這樣做的。然而小乘佛教的各個部派不同，也有相信有十方佛的，就是小乘人修第四禪的邊際定力，見到十方佛等，唸佛觀想成就，感應佛陀為他們說法。第三個舉凡夫的例子，是用凡夫來比況聖人罷了。所以
【English Translation】 English version 'Name-only Arrogance' refers to Arhats (Arhat, a saint who has attained Nirvana). If one has truly attained Arhatship, how could one not generate the great Bodhicitta (the aspiration for enlightenment)? Yet, (you) reject it by claiming the secrecy of Mahayana Buddhism. If it is said that (an Arhat) should eventually transform to the ultimate and perfect state, why not believe it if it has not yet been achieved? 'Encountering other Buddhas,' the initial statement refers to Buddhas in other Buddha-lands as 'other Buddhas.' 'Arhats receiving former lives' bodies' is called 'former lives' bodies' because it is to repay the karma of previous lives. Because it is the result of afflictions, it must be extinguished. If the delusion of afflictions cannot be extinguished, there will be the fault of inconsistency between cause and effect. Even if it is said that marginal concentration (a type of Samadhi) is used to maintain it unextinguished, I now ask you, is marginal concentration large or small? If it is small, there is no concept of transformation, nor is there any talk of eternal permanence. If it is said to be large, large marginal concentration can only be seen in Equal Enlightenment Bodhisattvas (Bodhisattvas close to Buddhahood), how can one immediately attain the state of Equal Enlightenment after being an Arhat? If great concentration enters small concentration, it shows that great concentration has no use. Some cite the example of Rahula (Rahula, Buddha's son), but this is not appropriate. It is just that the manifestation and concealment of various Arhats differ after the Buddha's Parinirvana, all depending on conditions, let alone those who were originally great Bodhisattvas. This is a question hypothetically posed by Nagarjuna Bodhisattva (Nagarjuna) in the 'Mahaprajnaparamita-sastra,' wanting to answer in detail according to the Mahayana teachings. Therefore, the answer states 'not born in the Three Realms,' and even quotes the 'Lotus Sutra' (Lotus Sutra) to prove it. Therefore, it is known that the words of ordinary people have no scriptures to rely on, and the sayings of other countries come from others. Therefore, the ancients said: 'Learning does not take the teacher as a model, and the meaning is not centered on debate.' Therefore, this 'Lotus Sutra' is not understood by these people. Furthermore, if the transformation of birth and death does not go beyond the Three Realms, and it is said to be born in the Five Paths, then it enters the cycle of birth and death, the analogy of being startled into a burning house, not the saying of Nirvana in one day, becomes a fabrication. The three explanations below 'Nanyue' are all explanations by Nanyue Huisi. The second explanation says 'If an Arhat cultivates the Samadhi of Buddha Recitation,' etc., if it is said to recite the Buddhas of the ten directions, then one has already generated the great Bodhicitta. If one only recites Sakyamuni Buddha (Sakyamuni Buddha), it is because a small cause induces a great result, and it is also caused by conditions that make it so. However, the various schools of Theravada Buddhism are different, and some also believe in the Buddhas of the ten directions, that is, Theravada practitioners cultivate the marginal concentration of the Fourth Dhyana, see the Buddhas of the ten directions, etc., and the contemplation of Buddha Recitation is accomplished, inducing the Buddha to preach to them. The third example of ordinary people is to compare ordinary people to saints. Therefore,
羅漢必無不聞之理。瑤師意云：實得羅漢無不信者，不須余佛；遇余佛者，則指凡夫。南嶽豈不知凡夫于佛滅后能生信耶？故值余佛必指羅漢。故《凈名》云：「凡夫有反覆而聲聞無也」。故知聲聞難回而須商議，凡夫易受何須引例？「有人云」至「必然」者，意破瑤師，立不信者義亦不然。執心牢固必在昔教，不應證今滅后之文。此師又引身子于《法華》初聞略開之文，以證滅后羅漢不受之語。意云：值佛羅漢尚疑是魔，況佛滅后寧肯信受？今則不然。佛預敦逼無不信者，故於滅后執經權說，義容可爾。「云云」者，應廣明羅漢及以凡夫信不信意，以破此師及以瑤師。「此直是異解」等九字，恐須作白字書之。指前兩師亦非全失，但未全順經意故耳。不能全破故云異解。若論瑤師見違經文，經云「羅漢遇余佛生信而云不須」，經意云「除佛滅后」者，欲顯四依通經功能；而瑤不以四依為余佛，謂羅漢三根聞與不聞，並不假從四依邊聞者，深不可也。又以凡夫為況者，此則可爾。但須云遇四依耳。后師意云：凡夫易、羅漢難。此亦違經決了之語，故云「不用此義」。
次釋偈頌。上慢等三四眾通有者，又凡夫上慢有五不同，謂四善根及以四果，通義易知且后別說從多分故，故經云「比丘等四有此三失」，於三別
【現代漢語翻譯】 現代漢語譯本： 羅漢必定沒有聽不到真理的道理。瑤師的觀點是：真正證得羅漢果位的人沒有不信佛法的，不需要其他佛的教導；如果遇到其他佛，就認為他們是凡夫。難道南嶽不知道凡夫在佛陀涅槃后也能生起信心嗎？所以遇到其他佛時必定會認為是羅漢。因此，《維摩詰經》說：『凡夫有反覆，而聲聞沒有反覆。』由此可知，聲聞難以回心轉意，需要商議，而凡夫容易接受，何須引用例子？『有人說』到『必然』，意在駁斥瑤師，認為羅漢不信佛法的說法也是不對的。執著於過去的教義必定是因為過去所學，不應該用現在的、佛陀涅槃后的經文來證明。這位法師又引用舍利弗在《法華經》初聞略開時的經文，來證明佛陀涅槃后羅漢不接受佛法的說法。他的意思是：遇到佛陀時，羅漢尚且懷疑是魔，更何況佛陀涅槃后，怎麼會信受佛法呢？現在看來並非如此。佛陀預先敦促，沒有不信受的，所以在佛陀涅槃后，執持經文權巧解說，義理上或許可以。『云云』，應該廣泛說明羅漢以及凡夫信與不信的含義，以此來駁斥這位法師以及瑤師。『此直是異解』等九個字，恐怕需要用白字書寫。指出前兩位法師並非完全錯誤，只是沒有完全順應經文的含義罷了。因為不能完全駁倒，所以說是異解。如果說瑤師的觀點違背經文，經文說『羅漢遇到其他佛會生起信心，而瑤師卻說不需要』，經文的意思是『除了佛陀涅槃后』，想要彰顯四依（依法不依人，依義不依語，依了義不依不了義，依智不依識）通達經文的功能；而瑤師不把四依當作其他佛，認為羅漢的三種根器（利根、中根、鈍根）聽聞與否，都不需要從四依那裡聽聞，這實在是不可以的。又用凡夫來作比喻，這倒是可以的。但需要說是遇到四依。后一位法師的觀點是：凡夫容易，羅漢難。這也違背了經文決定的說法，所以說『不用此義』。
接下來解釋偈頌。上慢等三種過失，是比丘等四眾弟子普遍存在的，而且凡夫的上慢有五種不同，指的是四善根以及四果，普遍的含義容易理解，暫且放在後面分別說明，因為從多數情況來說，所以經文說『比丘等四眾有這三種過失』，在三種過失分別說明時
【English Translation】 English version: Arhats (one who has attained Nirvana) must have no reason not to hear the truth. Yao's interpretation is: those who have truly attained Arhatship have no disbelief and do not need other Buddhas; if they encounter other Buddhas, they consider them ordinary people. Does Nan Yue (a Buddhist mountain) not know that ordinary people can generate faith after the Buddha's Nirvana? Therefore, encountering other Buddhas must refer to Arhats. Thus, the 'Vimalakirti Sutra' says: 'Ordinary people are changeable, while Sravakas (disciples who hear the Buddha's teachings) are not.' From this, it is known that Sravakas are difficult to turn back and need discussion, while ordinary people are easy to accept, so why cite examples? 'Some say' to 'inevitable' is intended to refute Yao's interpretation, and the idea that Arhats do not believe is also incorrect. Holding firmly to past teachings must be due to what was learned in the past, and one should not use present texts after the Buddha's Nirvana to prove it. This teacher also cites Sariputra's (one of the Buddha's chief disciples) initial hearing of the brief opening in the 'Lotus Sutra' to prove that Arhats do not accept the teachings after Nirvana. The meaning is: when encountering the Buddha, Arhats still suspect it is a demon, let alone believe and accept the teachings after the Buddha's Nirvana? Now it is not so. The Buddha urged in advance that there would be no disbelief, so after the Buddha's Nirvana, holding the scriptures and explaining them skillfully is perhaps acceptable in principle. 'Etc.' should broadly explain the meaning of belief and disbelief of Arhats and ordinary people, in order to refute this teacher and Yao. The nine characters 'This is simply a different interpretation' should probably be written in white. Pointing out that the previous two teachers are not entirely wrong, but they have not fully followed the meaning of the scriptures. Because they cannot be completely refuted, it is called a different interpretation. If Yao's view violates the scriptures, the scriptures say 'Arhats will generate faith when encountering other Buddhas, but Yao says they do not need it,' the meaning of the scriptures is 'except after the Buddha's Nirvana,' wanting to highlight the function of the Four Reliances (relying on the Dharma, not the person; relying on the meaning, not the words; relying on the definitive meaning, not the provisional meaning; relying on wisdom, not consciousness) to understand the scriptures; and Yao does not regard the Four Reliances as other Buddhas, thinking that the three roots (sharp, medium, dull) of Arhats, whether they hear or not, do not need to hear from the Four Reliances, which is deeply unacceptable. Using ordinary people as an analogy is acceptable, but it should be said that they encounter the Four Reliances. The latter teacher's view is: ordinary people are easy, Arhats are difficult. This also violates the decisive statement of the scriptures, so it is said 'do not use this meaning'.
Next, explain the verses. The three faults such as arrogance are common to the fourfold assembly (bhikshus, bhikshunis, upasakas, upasikas), and the arrogance of ordinary people has five different types, referring to the four roots of goodness and the four fruits (stages of enlightenment). The general meaning is easy to understand, and will be explained separately later, because it is from the majority of cases, so the scriptures say 'the fourfold assembly of bhikshus, etc., have these three faults,' when explaining the three faults separately
中仍從拂席者說，故云也。「藏玼」等者，釋三失也。「藏玼揚德」釋上慢，「不能自省」釋我慢，「無慚人者」釋不信，若自見過無此三失，雖未證果且名有羞。「于戒」等者，戒名通十即《大論》、《大經》不缺不破等十，驗知三失尚無不缺，況道共等，故云缺等。律儀有三，謂不缺不穿不破兼不雜。若依《大論》，即不缺第三，若依《大經》則不缺居首，名同義異各有其意，具如《釋義》。今且依《大經》以不缺等三，並定共、道共即六戒也。故知六中若無後二，尚名為漏，況道共定共判在三藏四果，今且近論無道定也。故三失之人尚無暖法，況有四果。瑕是玉之內病，故云「內起」，玼是玉之外病故云「外動」，外病名缺、內病名漏。「小中小」者，四果已小，四禪更小，智已極小，況加上慢。「糟糠」者，若依世禪以得無漏如糟出酒，從文入理如糠出米。既無無漏反計世禪，如棄酒存糟，不得真理反封文字，如棄米存糠。「是五千有」者，以有顯無有失無得。言「封文」者，亦應更云執禪為實，如糟無酒。
文中兩釋，初釋為正，后釋乃兼實行聲聞。起去之徒亦于現在未有大機是故而退，如有糟糠而無酒米。「枝葉」者，無入道材。
問：
機器何別？
答：
雖並從譬，
【現代漢語翻譯】 現代漢語譯本：仍然按照拂席者的說法，所以這樣說。「藏玼（cáng cǐ）」等，是解釋三種過失。「藏玼揚德」解釋上慢，「不能自省」解釋我慢，「無慚人者」解釋不信。如果自己觀察過失而沒有這三種過失，即使沒有證得果位，也可以稱為有羞愧心。「于戒」等，戒的名稱通於十種，即《大智度論》、《大般涅槃經》所說的不缺、不破等十種。由此可以驗證，三種過失尚且沒有不缺，更何況道共戒等，所以說缺等。律儀有三種，即不缺、不破、兼不雜。如果依照《大智度論》，就是不缺第三，如果依照《大般涅槃經》，則不缺居於首位，名稱相同而意義不同，各有其意，具體如《釋義》所說。現在暫且依照《大般涅槃經》，以不缺等三種，並定共戒、道共戒，即六戒。所以知道六戒中如果沒有後二者，尚且稱為有漏，更何況道共定共戒被判在三藏四果中，現在暫且就近討論沒有道共定共戒的情況。所以有三種過失的人尚且沒有暖法，更何況有四果。瑕是玉石內部的毛病，所以說「內起」，玼是玉石外部的毛病，所以說「外動」，外部的毛病名為缺，內部的毛病名為漏。「小中小」者，四果已經很小，四禪更小，智慧已經極小，更何況加上上慢。「糟糠」者，如果依照世間禪，以得到無漏法就像從酒糟中提取酒，從文字進入真理就像從糠中提取米。既然沒有無漏法反而執著於世間禪，就像拋棄酒而儲存酒糟，不能得到真理反而封閉于文字，就像拋棄米而儲存糠。「是五千有」者，以有來顯示無，有失去有得到。說「封文」者，也應該改為執著于禪為真實，就像酒糟沒有酒一樣。 文中兩種解釋，初次的解釋是正解，後面的解釋是兼顧實行聲聞。起身離去的人也是因為現在沒有大的根器，所以退卻，就像只有酒糟而沒有酒米。「枝葉」者，是沒有入道的材質。 問： 根機有什麼區別？ 答： 雖然都用譬喻。
【English Translation】 English version: It still follows the explanation of those who left their seats, hence the saying. 'Cang Ci (藏玼)' etc., explains the three faults. 'Cang Ci Yang De (藏玼揚德)' explains arrogance, 'Bu Neng Zi Xing (不能自省)' explains conceit, 'Wu Can Ren Zhe (無慚人者)' explains disbelief. If one observes one's faults and does not have these three faults, even if one has not attained the fruit, one can still be called ashamed. 'Yu Jie (于戒)' etc., the name of precepts applies to ten types, namely the ten types of non-deficiency, non-violation, etc., mentioned in the Mahaprajnaparamita-sastra and the Mahaparinirvana Sutra. From this, it can be verified that there is not even non-deficiency in the three faults, let alone the shared precepts of the path, hence the saying deficiency etc. There are three types of moral discipline, namely non-deficiency, non-violation, and non-mixture. If according to the Mahaprajnaparamita-sastra, it is the third non-deficiency, if according to the Mahaparinirvana Sutra, then non-deficiency is in the first place, the names are the same but the meanings are different, each has its own meaning, as detailed in the Interpretation. Now, let's temporarily follow the Mahaparinirvana Sutra, with the three types of non-deficiency etc., and the shared precepts of fixedness and the shared precepts of the path, which are the six precepts. Therefore, it is known that if the latter two are missing in the six precepts, it is still called leakage, let alone the shared precepts of the path and the shared precepts of fixedness are judged in the Tripitaka and the four fruits, now let's temporarily discuss the situation without the shared precepts of the path and fixedness. Therefore, people with the three faults do not even have the warmth dharma, let alone the four fruits. Xia (瑕) is the internal defect of jade, so it is said 'arising internally', Ci (玼) is the external defect of jade, so it is said 'moving externally', the external defect is called deficiency, the internal defect is called leakage. 'Smallest among the small' means that the four fruits are already small, the four dhyanas are even smaller, wisdom is already extremely small, let alone adding arrogance. 'Dregs and chaff' means that if according to worldly dhyana, obtaining the unconditioned is like extracting wine from dregs, entering truth from words is like extracting rice from chaff. Since there is no unconditioned dharma, one clings to worldly dhyana, like abandoning wine and preserving dregs, unable to obtain the truth, one closes oneself to words, like abandoning rice and preserving chaff. 'These five thousand have' means using existence to show non-existence, having loss and having gain. Saying 'sealing words' should also be changed to clinging to dhyana as real, like dregs without wine. The text has two explanations, the first explanation is the correct one, the latter explanation also considers the practicing Sravakas. Those who rose and left also retreated because they did not have great potential at present, like having only dregs and chaff without wine and rice. 'Branches and leaves' are those who do not have the material for entering the path. Question: What is the difference in potential? Answer: Although both use metaphors.
各有一意，機論可發，器語堪任。得人天身通名為器，由懷三失故器成非，宿種又微無機可發，二義俱闕佛威令去。
「凡有三異」者，先列，次釋。初云「上有嘆法希有」者，上諸佛章六段之中但無後二，故有嘆法，文云：「如是妙法諸佛如來時乃說之」，而無五濁之文，頌中無嘆法也。「先後」者，上先嘆法如向所引。言「不虛」者，次文方云：「汝等當信佛之所說言不虛妄」，及以開顯上勸信與不虛合者，上云：「汝等當信佛之所說言不虛也」。「今隔不虛」者，今頌中勸信在前、不虛在後，中隔五濁文也。故前四今五，由離勸信為二故也。應云勸信不虛中為五濁所隔，章安更云：「上以釋迦方便用釋諸佛施權者，上釋諸佛開權文云『我以無數方便種種因緣譬喻言辭，演說諸法』，偈中如文。」「修道得於諸權法」者，自行因滿所感權法，正當自行體內權也。即此法體亦不可說，以方便故為眾生說成化他權，即照九界已下文是，故知立一開權之言，於今乃成二意：一者騰昔施權，二為顯實之所。不指所開無由說實，況指權是權知非究竟，既顯實已權全是實。「照九界機說七方便」者，九是所被、教不出七，說七被九漸令入實，人法七九故立總言。九界從自分立名，方便從進趣為稱。又九界從物機立名，方
便從化主受稱。總舉不同，故云七九。言「不可定判」者，七九之中隨何等機？聞何等法？遇機便逗，故云不定。「現起」等者，念必對境故云現起，種種之言不出七九。「過去」下釋欲性也。欲只是念，故知只是先以希望釋念，次以欣樂釋欲。故知念則且語內心，欲論對境生想，今但約慕樂通從欲為名，不假對念辯別，故但以欲對性二世判之。
問：
前云過去名根、未來名性，今何故云過去名性？
答：
各有其意。性必不改，故從現至未、從過至今，二處並得性名故爾。亦可現在名根生未來故，然根性乃可互舉，樂欲必居現在，欲名雖不從過，亦可以現望當，以名互故故重釋云「或可習欲以成性、成性生習欲」，上句現欲成未性、下句過性成現欲。「云云」者，或可過欲成現性、現性成未欲，或可過欲成過性、現欲成未性，是則欲名雖通過未仍從現說，故知慾念之名定居現在。「七方便」至「云云」者，具如《止觀》隨自意觀觀惡中雲通途善惡者是。「鈍根」下至「施權意」，此是長文。今不云長者，但偈與長行不同，隨事要者則辯同異，或可略明意則可知。「我設」下三行頌理者，文多雲說，如何云理？如雲未曾說，說時未至隨順說等，亦是以能顯所。準前諸例略亦可知，今文正取
【現代漢語翻譯】 於是便從化主那裡接受稱謂。總的來說，有不同的說法，所以說是七九（七種或九種不同的稱謂）。說『不可定判』，是指七九之中，隨應哪種根機？聽聞哪種法？遇到合適的根機就施以教化，所以說是不定的。『現起』等，是指念頭必定是針對外境而生起的，所以說是現起，種種的說法都離不開七九。『過去』以下說的是性（本性）。欲只是念頭，所以知道只是先用希望來解釋念頭，其次用欣樂來解釋。所以知道念頭只是內心的活動，如果要討論對外境產生想法，現在只是用慕樂來統攝，以欲作為名稱，不假借對外唸的辨別，所以只是用欲對性二世來判斷。
問：
前面說過去名為根（根源），未來名為性（本性），現在為什麼說過去名為性？
答：
各有各的道理。性必定不會改變，所以從現在到未來，從過去到現在，這兩個階段都可以稱為性。也可以說現在名為根，是因為根能生出未來。然而根和性可以互相指代，樂和欲必定存在於現在，欲這個名稱雖然不從過去而來，也可以用現在來期望未來，因為名稱可以互相指代，所以再次解釋說『或者可以習欲以成性，成性生習欲』，上句是現在的欲成就未來的性，下句是過去的性成就現在的欲。『云云』，或者可以過去的欲成就現在的性，現在的性成就未來的欲，或者可以過去的欲成就過去的性，現在的欲成就未來的性，這樣看來，欲這個名稱雖然貫通過去和未來，仍然是從現在來說的，所以知道欲和唸的名稱一定存在於現在。『七方便』到『云云』，具體內容如《止觀》（《摩訶止觀》）中隨自意觀中觀察惡的部分所說的通途善惡。『鈍根』以下到『施權意』，這是長文。現在不說長，只是偈頌和長行不同，隨著事情的需要就辨別相同和不同，或者可以簡略地說明意思就可以理解。『我設』以下三行頌理，文中多說的是『說』，為什麼說是『理』？如說『未曾說』，『說時未至隨順說』等，也是用能顯來顯示所顯。參照前面的例子，簡略地也可以理解，現在文中正是選取。
【English Translation】 Then he receives titles from the transformation master. In general, there are different expressions, hence the term 'seven-nine' (seven or nine different titles). The statement 'cannot be definitively judged' refers to which capacity among the seven-nine? Which Dharma is heard? When the opportunity arises, instruction is given accordingly, hence the term 'indefinite'. 'Manifestation' and so on, means that thoughts necessarily arise in response to external objects, hence 'manifestation'; all kinds of expressions do not go beyond the seven-nine. 'Past' below refers to nature (inherent nature). Desire is simply a thought, so it is known that it is first explained with hope, and then with joy. Therefore, it is known that thought is merely an internal activity; if one wants to discuss the arising of ideas in response to external objects, now it is simply encompassed by admiration and joy, with desire as the name, without borrowing the distinction of external thoughts, so it is only judged by desire versus nature in the two times (present and future).
Question:
Earlier it was said that the past is called root (source), and the future is called nature (inherent nature), why is it now said that the past is called nature?
Answer:
Each has its own meaning. Nature will certainly not change, so from the present to the future, from the past to the present, both stages can be called nature. It can also be said that the present is called root, because the root can give rise to the future. However, root and nature can be used interchangeably, joy and desire must exist in the present; although the name of desire does not come from the past, it can also be used to expect the future from the present, because the names can be used interchangeably, so it is explained again that 'or one can cultivate desire to become nature, and nature gives rise to cultivated desire', the first sentence is that the present desire achieves the future nature, and the second sentence is that the past nature achieves the present desire. 'Etc.', or the past desire can achieve the present nature, the present nature can achieve the future desire, or the past desire can achieve the past nature, the present desire can achieve the future nature; in this way, although the name of desire permeates the past and future, it is still spoken of from the present, so it is known that the names of desire and thought certainly exist in the present. 'Seven Expedients' to 'Etc.', the specific content is as described in the 'Stopping and Contemplation' (《摩訶止觀》, Mahāzhǐguān) in the part of observing evil in the contemplation according to one's own intention, which speaks of the common path of good and evil. 'Dull Root' below to 'Intent of Expedient Means', this is a long text. Now it is not said to be long, it is just that the verses and prose are different, and the similarities and differences are distinguished according to the needs of the matter, or it can be briefly explained so that the meaning can be understood. 'I set up' below, the three lines praise the principle, the text mostly says 'speaking', why is it said to be 'principle'? Such as saying 'never said', 'the time to speak has not arrived, speaking accordingly', etc., is also using the able to reveal the revealed. Referring to the previous examples, it can also be understood briefly, now the text is precisely selecting.
佛慧為理之行。「聲聞兼得緣覺」者，聲聞數中有值佛緣覺故也。又三藏聲聞必兼當教緣覺。又菩薩既兼藏通，二乘必具兩教，菩薩不云別者，前以凈心為別教竟。既以聲聞菩薩共為義立，乃至一句皆悉成佛。又誡言無疑，當知此是極聖誠說，而不肯信。《大經》云：「一切二乘未來必定歸於大般涅槃，如流入海。」又菩薩與二乘合明，當知三乘悉皆被會。「牒假名三教」等者，三教是假名故也。教本一實故三是假，為物假設三藏等權，今既顯實重舉所除以示佛慧，即上句所列者是。「無二是無通教中半滿相對之二」者，通真含二故也。由闕別教故更引上余乘來此釋成，語假則通論三教，言余及以二三，且云相入，以有餘皆假故得相入，無餘無復相入之名，以純一故，此指乳及二酥三味文盡。初一行半舉內心。經云：「如我昔所愿，今者已滿足」者，問：佛初立誓誓度一切，今眾生尚多，愿云何滿？答：且從一期總而言之，但令眾生得入佛乘，即名愿滿。是故經云：「如我無異」。
「若我遇眾生」等者，明濁不障大，遇者盡令入于佛道，無智不受故云障大。「眾生」者，文中三釋，初釋對他得名，次釋從自立稱，后釋即是功能。新譯恐濫稱為有情，雖簡無情三義都失。十種生死短中言梵行少語者，欲界諸地法
【現代漢語翻譯】 現代漢語譯本 佛慧是作為真理的實踐。『聲聞兼得緣覺』，指的是聲聞眾中存在值遇佛的緣覺。此外，三藏聲聞必定兼具當教緣覺。而且菩薩既然兼具藏教和通教，二乘必定具備這兩種教義。菩薩不被稱為別教，是因為之前已經以凈心作為別教的終結。既然聲聞和菩薩共同作為義理的建立者，乃至一句話都完全可以成就佛果。又告誡說不要懷疑，應當知道這是極聖誠懇的說法，卻不肯相信。《大經》說：『一切二乘未來必定歸於大般涅槃，如同流入大海。』又菩薩與二乘合在一起闡明，應當知道三乘都被包含在內。『牒假名三教』等，是因為三教是假名。教義的根本在於一實，所以三是假，爲了眾生假設三藏等權宜之法，現在既然彰顯真實，再次舉出所要去除的，來顯示佛的智慧，也就是上面一句所列舉的。『無二是無通教中半滿相對之二』，是因為通真包含二。由於缺少別教，所以進一步引用上面的余乘來解釋成就，說假則通論三教，說余以及二三，暫且說是相入，因為有餘都是假的，所以可以相入，沒有餘就沒有相入的名稱，因為是純一的緣故，這裡指的是乳和二酥三味文的終結。最初一行半是舉出內心。經文說：『如我昔所愿，今者已滿足』，問：佛最初立誓要度一切眾生，現在眾生還很多，願望怎麼能說滿足呢？答：暫且從一期總體上來說，只要眾生能夠進入佛乘，就叫做願望滿足。所以經文說：『如我無異』。 『若我遇眾生』等，說明濁世不能阻礙大乘，遇到眾生就讓他們進入佛道，沒有智慧的人不會接受，所以說阻礙大乘。『眾生』，文中三種解釋，第一種解釋是對他而得名，第二種解釋是從自身建立稱謂，第三種解釋就是功能。新譯恐怕和有情混淆而稱為有情，雖然簡化了無情，三種意義都喪失了。十種生死短文中說梵行少語，指的是欲界諸地的法。
【English Translation】 English version Buddha's wisdom is the practice of principle. 'Śrāvakas (hearers) also attain Pratyekabuddhas (solitary Buddhas)' means that among the Śrāvakas there are those who encounter Buddhas and become Pratyekabuddhas. Moreover, the Śrāvakas of the Tripiṭaka (three baskets of Buddhist scriptures) must also possess the Pratyekabuddha of the corresponding teaching. Furthermore, since Bodhisattvas encompass both the Teaching of the Tripiṭaka and the Common Teaching, the Two Vehicles (Śrāvakas and Pratyekabuddhas) must possess both teachings. The reason why Bodhisattvas are not referred to as the Distinct Teaching is because the preceding discussion concluded with pure mind as the Distinct Teaching. Since Śrāvakas and Bodhisattvas are jointly established as the foundation of meaning, even a single sentence can lead to Buddhahood. Furthermore, the admonition not to doubt indicates that this is the sincere teaching of the supremely holy, yet people are unwilling to believe it. The Mahāparinirvāṇa Sūtra says: 'All those of the Two Vehicles will certainly return to the Great Nirvana in the future, like rivers flowing into the sea.' Moreover, Bodhisattvas and the Two Vehicles are jointly explained, indicating that the Three Vehicles are all included. 'Referring to the provisional names of the Three Teachings' means that the Three Teachings are provisional names. The root of the teachings lies in the One Reality, so the three are provisional, established as expedient means such as the Tripiṭaka for the sake of beings. Now that the truth is revealed, the things to be removed are mentioned again to show the wisdom of the Buddha, which is what was listed in the previous sentence. 'No two' means that there is no duality of relative completeness and incompleteness in the Common Teaching, because the Common Truth contains both. Because the Distinct Teaching is lacking, the remaining vehicles are further cited to explain and complete this. Speaking of the provisional, the Three Teachings are discussed generally. Speaking of the remaining, as well as the two and three, it is temporarily said that they interpenetrate, because the remaining are all provisional, so they can interpenetrate. Without the remaining, there is no name of interpenetration, because it is purely one. This refers to the end of the text about milk, two kinds of ghee, and the three flavors. The first one and a half lines mention the inner mind. The sutra says: 'As I wished in the past, now it is fulfilled.' Question: The Buddha initially vowed to liberate all beings, but now there are still many beings, so how can it be said that the vow is fulfilled? Answer: For the time being, speaking from the perspective of a single lifetime, as long as beings can enter the Buddha Vehicle, it is called fulfillment of the vow. Therefore, the sutra says: 'As I am, so are they.' 'If I encounter beings,' etc., explains that turbidity does not obstruct the Great Vehicle. Encountering beings means causing them to enter the Buddha Way. Those without wisdom will not accept it, so it is said to obstruct the Great Vehicle. 'Beings' (sattvas), in the text, there are three explanations. The first explanation is named in relation to others, the second explanation establishes the name from oneself, and the third explanation is the function. The new translation is afraid of being confused with sentient beings (sattvas), so it is called sentient beings. Although it simplifies non-sentient beings, all three meanings are lost. The ten kinds of birth and death, the short text says that pure conduct is few words, referring to the Dharma of the realms of desire.
爾多語，以有言語皆由覺觀，以少語故知覺觀少，煩惱漸薄故云短也。「方」者，猶如方物動靜定故，於此死已定生天上。「三角」者，角者聚也。即善惡無記，在生死中遍為此三，諸律論文多以聚名角。闕釋紫者，即修羅也。種類多故，謂天鬼畜如紫間色。又輪迴者，如《見實三昧經》云：「從地獄來聲嘶匆急數數戰慄，夢見大火沸鑊等也。從畜來者，暗鈍懈怠多食性怯，謇訥所為多似諸蟲畜等。從鬼來者，發黃常饑慳貪等也。」余趣比知，經具廣說。「我知」下別明五濁，前開章云別明五濁障三，五濁望三必不能障，為三所治是所治障，故云障耳。亦是有濁故無三，有三故無濁故云障耳。「受胎微形」，初文即約觀心者，但隨便耳。但云從心即名觀心，其實此中仍帶事釋，由此一念最微心故令增長也。次「受胎」下全約事釋，略如《止觀》第四記引《入胎經》。有人具立受胎章門，於此非要。今意但在顯於五濁義須施權，列名而已足明濁意，何徒於此廣建長章，使迷途者乃謂《法華》亦明五濁與婆沙不別，如世人云：法華亦明三乘。其失如之。「受陰身」者，或恐只是《入胎經》耳。總有三十八七日以論增長，若《俱舍》等文但列五位，云：最初羯剌藍，次生頞部曇，從此生閉尸，閉尸生羯男，次缽羅奢佉。「或
【現代漢語翻譯】 現代漢語譯本 爾多伽葉（name of a person），因為有言語都是由覺（awareness）和觀（observation）產生的，因為少說話所以知道覺和觀也少，煩惱逐漸減少所以說是『短』。「方」（square）指的是，就像方形物體有動、靜、定三種狀態，因此（眾生）在此處死亡后必定會投生到天上。「三角」（triangle）指的是，角是聚集的意思。也就是善、惡、無記三種業，在生死輪迴中普遍存在這三種業，許多律宗論文多用『角』來命名（這些業）。省略解釋『紫』（purple）的是，指阿修羅（asura，a type of demigod）。因為種類繁多，就像天道、鬼道、畜生道像紫色之間的顏色一樣（混雜）。至於輪迴的情況，就像《見實三昧經》（a sutra）所說：『從地獄道來的人聲音嘶啞、匆忙急促、常常戰慄，夢見大火和沸騰的鍋等。從畜生道來的人，愚昧遲鈍、懈怠懶惰、貪吃膽怯、說話結巴，行為舉止多像蟲類和畜生等。從鬼道來的人，頭髮發黃、經常飢餓、吝嗇貪婪等。』其他各道的狀況可以類比得知，經典中有詳細的說明。「我知」以下分別說明五濁（five defilements），前面開篇說要分別說明五濁對三法（three kinds of wisdom）的障礙，五濁相對於三法來說，必定不能構成障礙，而是被三法所調伏，是被調伏的障礙，所以說是障礙。也可以說，因為有濁所以沒有三法，因為有三法所以沒有濁，所以說是障礙。「受胎微形」（the subtle form of conception），最初的說法是針對觀心（contemplation of mind）的人，只是隨順方便而已。只要說是從心而起就稱為觀心，實際上這裡仍然帶有事相上的解釋，因為這一念心最微細，所以令其增長。其次，「受胎」以下完全是從事相上解釋，簡略地就像《止觀》（a text）第四卷引用的《入胎經》（a sutra）。有人詳細地建立受胎的章節，但在這裡不是必要的。現在的意思是隻在於闡明五濁的意義需要施設權巧方便，列出名稱就足以說明五濁的含義，何必在這裡廣泛地建立長篇大論，使得迷惑的人認為《法華經》（Lotus Sutra）也闡明五濁，與《婆沙論》（Abhidharma-mahāvibhāṣā-śāstra）沒有區別，就像世人說：《法華經》也闡明三乘（three vehicles）。這種錯誤就像這樣。「受陰身」（the body of the skandha of sensation）或許只是指《入胎經》而已。總共有三十八個七天來討論增長，如果《俱舍論》（Abhidharmakośa）等文獻只是列出五個階段，說：最初是羯剌藍（kalala），其次是頞部曇（arbuda），從此產生閉尸（peśī），閉尸產生羯男（ghana），然後是缽羅奢佉（praśākhā）。或許
【English Translation】 English version Because all speech arises from awareness (覺, jue) and observation (觀, guan), and because less speech indicates less awareness and observation, and because afflictions gradually diminish, it is said to be 'short'. 'Square' (方, fang) refers to, just as a square object has three states: movement, stillness, and stability, therefore (sentient beings) are destined to be reborn in the heavens after death here. 'Triangle' (三角, sanjiao) refers to, 'corner' (角, jiao) meaning gathering. That is, good, evil, and neutral karma universally exist as these three in the cycle of birth and death. Many Vinaya treatises often use 'corner' to name (these karmas). The omission of explaining 'purple' (紫, zi) refers to asuras (阿修羅, a type of demigod). Because of the many kinds, like the realms of gods, ghosts, and animals are like mixed colors between purple (mixed). As for the circumstances of reincarnation, as the Seeing Reality Samadhi Sutra says: 'Those coming from the hell realm have hoarse voices, are hurried and anxious, and often tremble, dreaming of great fires and boiling cauldrons, etc. Those coming from the animal realm are dull, lazy, gluttonous, timid, stuttering, and their behavior is mostly like insects and animals, etc. Those coming from the ghost realm have yellow hair, are constantly hungry, stingy, and greedy, etc.' The conditions of other realms can be inferred by analogy, and the sutras have detailed explanations. 'I know' below separately explains the five defilements (五濁, five defilements). The opening chapter said to separately explain the obstacles of the five defilements to the three wisdoms (三, three kinds of wisdom). Relative to the three wisdoms, the five defilements certainly cannot constitute an obstacle, but are subdued by the three wisdoms, and are the obstacles to be subdued, so they are called obstacles. It can also be said that because there are defilements, there are no three wisdoms, and because there are three wisdoms, there are no defilements, so they are called obstacles. 'The subtle form of conception' (受胎微形, the subtle form of conception), the initial statement is for those who contemplate the mind (觀心, contemplation of mind), it is just a convenient adaptation. As long as it is said to arise from the mind, it is called contemplation of the mind, but in reality, there is still an explanation in terms of phenomena, because this one thought is the most subtle, so it causes it to grow. Secondly, 'conception' below is entirely explained in terms of phenomena, briefly like the Mohe Zhiguan (摩訶止觀, a text) volume four quoting the Entering the Womb Sutra (入胎經, a sutra). Some people establish detailed chapters on conception, but it is not necessary here. The present intention is only to clarify that the meaning of the five defilements requires the application of skillful means, and listing the names is sufficient to explain the meaning of the defilements. Why extensively establish long treatises here, causing confused people to think that the Lotus Sutra (法華經, Lotus Sutra) also explains the five defilements, and there is no difference from the Abhidharma-mahāvibhāṣā-śāstra (婆沙論, Abhidharma-mahāvibhāṣā-śāstra), just like people say: The Lotus Sutra also explains the three vehicles (三乘, three vehicles). This error is like this. 'The body of the skandha of sensation' (受陰身, the body of the skandha of sensation) perhaps only refers to the Entering the Womb Sutra. In total, there are thirty-eight seven-day periods to discuss growth. If the Abhidharmakośa (俱舍論, Abhidharmakośa) and other texts only list five stages, saying: The first is kalala (羯剌藍), the second is arbuda (頞部曇), from this arises peśī (閉尸), peśī produces ghana (羯男), and then praśākhā (缽羅奢佉). Perhaps
云」下「如大品中說」者，即約二十身見，如去等具如前引。「長時」等者，今文具二義故劫得濁名，前初文中但有第二義，后料簡中方有初義。
過去佛章，初二行正施三也，名施為開。初一行略頌上三一，文中以教人理三兼得行者，具有二意，一者通兼，既有餘三豈無於行；二者別兼，即以佛道二字兼之，所趣是理、能趣是行。初一行半總約五乘中乃以人行兼教一者，既有人行必有所稟，即是教也。此中以七方便為異方便者，以藏人不同衍門故成永異，余文多用，今通用者未同圓來，併名為異。「若有」下二行開菩薩乘中進退兩釋者，亦有二義，五乘之稱但在鹿苑，七方便名通於三味，六度之行不局一教，故可通三，以三藏為本故云兼通別也。「何者」下釋出三教六度行相，非相非無相次第行者，雙非即是所斯故也。亦應次第出於三諦行相，然以相無相共論，即三諦也。又入地三諦無復論開，然菩薩乘中亦云于昔聞教已成教一者，若菩薩不開，何須引昔令成教一？故凡云昔者，皆具二意：一者在昔聞權，二者昔已曾開。今正語昔聞權者，昔開已竟皆成佛道，初義準化儀說，次意準開竟說，下去諸乘一一皆然，往佛亦爾。二乘文中有人理行，不云兼教者只是文略，前菩薩文亦以三兼一。
「諸佛滅后供
【現代漢語翻譯】 現代漢語譯本： 『云』下『如大品中說』，指的是大約二十種身見（Sakkāya-ditthi），如『去』等，具體內容如前文所引述。 『長時』等，指本文同時具備兩種含義，因此劫（Kalpa）才獲得『濁』（Kasāya）的名稱。前文的最初部分只有第二種含義，後面的解釋部分才有第一種含義。
『過去佛章』，最初兩行是關於三種佈施（Dāna）的正確闡述，將佈施稱為『開』（Opening）。第一行簡要地總結了前面的三一（三種佈施之一），文中認為教人、道理、三者兼得的修行者，具有兩種含義：一是普遍兼顧，既然有其餘三種，怎麼會沒有修行？二是分別兼顧，即用『佛道』二字兼顧，所趨向的是道理，能趨向的是修行。最初一行半總體上是關於五乘（Pañca-yāna）之中，用人行兼顧教義，既然有人行，必定有所稟受，這就是教義。這裡用七方便（Sapta Upāya）作為異方便，是因為與大乘法門不同，所以成為永遠的差異。其餘的文字大多使用這種說法，現在通用的說法是因為還沒有達到圓滿，都稱為『異』。『若有』下兩行，闡述菩薩乘（Bodhisattva-yāna）中的進退兩種解釋，也有兩種含義。五乘的稱謂只在鹿苑（Mrigadava），七方便的名稱通行於三味（Samādhi），六度（Paramita）的修行不侷限於一種教義，所以可以通行於三藏（Tripiṭaka），以三藏為根本，所以說是兼通別。『何者』下，解釋了三教（Tri-śikṣā）六度的修行狀態，非相非無相次第修行，雙重否定就是所追求的目標。也應該次第地闡述三諦（Tri-satya）的修行狀態，然而用相和無相共同討論，就是三諦。又，入地（Bhūmi）的三諦不再討論開顯，然而菩薩乘中也說，過去聽聞教義已經成就教義，如果菩薩不開顯，為什麼要引用過去來成就教義？所以凡是說『過去』，都具有兩種含義：一是在過去聽聞權教（Upāya-dharma），二是過去已經開顯。現在正確地說過去聽聞權教，過去開顯已經完畢，都成就佛道。第一種含義是根據化儀（Vinaya）說的，第二種含義是根據開顯完畢說的，下文的各種乘也是如此，過去的佛也是如此。二乘（Śrāvaka-yāna and Pratyekabuddha-yāna）的文章中有人、理、行，不說兼顧教義，只是文字省略了，前面的菩薩文也是用三兼顧一。
『諸佛滅后供』
【English Translation】 English version: The phrase 'under 'cloud', as mentioned in 'like the Great Chapter',' refers to approximately twenty types of Sakkāya-ditthi (belief in a self), such as 'going,' as detailed in the previously cited text. 'Long time,' etc., indicates that the current text possesses both meanings, hence the Kalpa (aeon) earns the name 'Kasāya' (turbid). The initial part of the preceding text only contains the second meaning, while the subsequent explanation introduces the first meaning.
The 'Past Buddhas Chapter,' the first two lines correctly expound the three types of Dāna (giving), referring to giving as 'Opening.' The first line briefly summarizes the preceding three-in-one (one of the three types of giving). The text considers practitioners who simultaneously attain teaching, principle, and practice to possess two meanings: first, universal inclusion, as the presence of the remaining three implies the existence of practice; second, separate inclusion, specifically encompassing the 'Buddha-path' to represent both the principle towards which one strives and the practice that enables one to strive. The initial one and a half lines generally concern the Pañca-yāna (Five Vehicles), with human practice encompassing teaching, as human practice necessitates something to rely upon, which is the teaching. Here, the Sapta Upāya (Seven Expedient Means) are considered different expedient means because they differ from the Mahāyāna (Great Vehicle) teachings, resulting in a perpetual difference. While the remaining texts frequently employ this term, the current common usage implies a lack of complete attainment, thus all are termed 'different.' The two lines following 'If there are' elaborate on the two interpretations of advancement and retreat within the Bodhisattva-yāna (Bodhisattva Vehicle), also possessing two meanings. The term 'Five Vehicles' is exclusive to Mrigadava (Deer Park), while the name 'Seven Expedient Means' is common to Samādhi (concentration). The practice of the Paramita (perfections) is not limited to a single teaching, thus it can be common to the Tripiṭaka (Three Baskets), with the Tripiṭaka as its foundation, hence it is said to be both universally and separately accessible. The section following 'What are' explains the characteristics of the practice of the Tri-śikṣā (Three Trainings) and the Paramita, practicing non-form and non-non-form sequentially, with double negation being the goal pursued. The states of the Tri-satya (Three Truths) should also be explained sequentially; however, discussing form and non-form together constitutes the Tri-satya. Furthermore, the Tri-satya of entering the Bhūmi (grounds) no longer discusses opening. Yet, the Bodhisattva-yāna also states that hearing the teachings in the past has already accomplished the teachings. If the Bodhisattva does not open, why is it necessary to cite the past to accomplish the teachings? Therefore, whenever 'past' is mentioned, it possesses two meanings: first, hearing the Upāya-dharma (expedient teachings) in the past; second, having already opened in the past. Now, correctly stating that one heard the Upāya-dharma in the past implies that the opening in the past is complete, and all have attained the Buddha-path. The first meaning is based on the Vinaya (disciplinary code), while the second meaning is based on the completion of opening. The various vehicles below are similar, as are the past Buddhas. The texts of the Śrāvaka-yāna (Hearer Vehicle) and Pratyekabuddha-yāna (Solitary Realizer Vehicle) contain person, principle, and practice, but do not mention encompassing teaching, simply due to textual omission. The preceding Bodhisattva text also uses three to encompass one.
'After the Buddhas pass away, offering'
養舍利」者，若以現擬過，如《增一》中佛因手擎舍利廣稱歎已，令於四衢而起偷婆。佛言：四人應起塔，輪王、羅漢、支佛、如來。後分云：輪王無級，羅漢四級，支佛五級，如來十三級。阿難問佛：何故爾耶？佛言：輪王自行化他常住十善，羅漢不受後有，支佛無師自悟，如來眾德具足。世人上未逮于初果，豈肯下等輪王？滅後起塔不知進否，動即皆至三五七九。近代所立縱云方墳，而出檐者還成一級，暗者雖昧豈非冥濫初果耶？有方墳邊云作功德塔者，其義又失，使愚者唯禮我師，或復對高禮下，況復鄰接尊卑不成，不便之意不可具論，縱死者冥冥，顯生者碌碌。況今舍利之言局在於佛，供佛舍利福屬人天，開久遠因方名佛道。況今凡質生福事難，善者從之不應習俗。
「地師言童真地」者，地立童真名者，但古人云，住為能住、地為所依，故以住名而名于地，從住為名早已太遠，為尚深故加之以地，故「今謂」下責云「乖文」者，文中但云童子故也。言「豎狹」者，橫收小善、豎成佛因，則橫豎無違，非深非淺而深而淺。若以童真為釋，唯豎無橫，況豎深無當、棄廣乖文，是知豎狹二俱有過。「登地」下且破唯深之失，仍略棄橫之愆。「今以」下正釋，收于童雉以顯橫廣，指微即著以辯豎深，著在於微
【現代漢語翻譯】 現代漢語譯本：關於『供養舍利』這件事，如果用現在的想法去揣測過去的事情，就像《增一阿含經》中記載的，佛陀因為手中拿著舍利而廣為稱讚，然後讓人們在四通八達的道路上建造佛塔（stupa）。佛說：『四種人應該建造佛塔，轉輪聖王（cakravartin，擁有統治世界的輪寶的理想君主）、阿羅漢（arhat，已證得涅槃的聖者）、辟支佛（pratyekabuddha，無師自悟的聖者）、如來（tathagata，佛陀的稱號）。』《後分》中說：『轉輪聖王沒有等級限制，阿羅漢四級，辟支佛五級，如來十三級。』阿難（Ananda，佛陀的十大弟子之一）問佛：『為什麼這樣呢？』佛說：『轉輪聖王自己修行也教化他人，常住於十善業道；阿羅漢不再受後世的輪迴；辟支佛沒有老師自己覺悟；如來眾多的功德都圓滿具足。』世人中，上等的還沒有達到初果（sotapanna，須陀洹，證入聖流的修行人），怎麼會屈就下等的轉輪聖王呢？死後建造佛塔，不知道是進步還是退步，動不動就達到三級、五級、七級、九級。近代所立的，即使說是方形墳墓，但伸出的屋檐還是成了一級，不明白的人即使不清楚，難道不是暗中濫用了初果的等級嗎？有人在方形墳墓旁邊說是建造功德塔，這在意義上又有所缺失，使得愚昧的人只禮拜我的老師，或者對著高的禮拜低的，更何況鄰近的尊卑次序不成，不方便之處無法一一論述，即使死者在冥冥之中，顯現的生者也只是庸碌無為。況且現在舍利這個詞，侷限於佛陀，供養佛陀舍利的福報屬於人天，開啟久遠的因緣才能稱為佛道。更何況現在凡夫俗子想要獲得福報是很困難的，善良的人應該遵循正道，不應該學習世俗的陋習。 關於『地師說童真地』這件事，給土地立童真（kumara-bhuta，保持童真的神祇）的名字，只是古人說，『住』是能住的地方，『地』是所依靠的地方，所以用『住』來命名土地，從『住』來命名已經太遠了，爲了更加深刻，所以加上『地』字，所以『今謂』下面責備說『違背文義』，是因為文中只說了童子。說『豎狹』，橫向收攝小的善行，豎向成就成佛的因緣，那麼橫豎就沒有違背，不是深也不是淺，而是既深又淺。如果用童真來解釋，只有豎向而沒有橫向，況且豎向的深刻沒有依據，拋棄了廣大的意義，違背了文義，由此可知豎狹兩種說法都有過失。『登地』下面姑且破斥了唯有深刻的過失，仍然略過了拋棄橫向的過錯。『今以』下面正式解釋，收攝童稚以彰顯橫向的廣大，指明細微之處以辨別豎向的深刻，著眼於細微之處。
【English Translation】 English version: Regarding the matter of 'offering to Sharira (sarira, relics of the Buddha)', if we speculate about the past with present-day ideas, it's like in the Ekottara Agama Sutra, where the Buddha, holding a Sharira in his hand, praised it extensively and then had people build stupas (a dome-shaped structure erected as a Buddhist shrine) at crossroads. The Buddha said, 'Four types of people should build stupas: a Chakravartin (cakravartin, an ideal universal ruler who possesses the wheel-turning jewel), an Arhat (arhat, a perfected being who has attained Nirvana), a Pratyekabuddha (pratyekabuddha, a solitary enlightened being who attains enlightenment without a teacher), and a Tathagata (tathagata, an epithet of the Buddha).' The 'Later Section' says, 'A Chakravartin has no level restrictions, an Arhat has four levels, a Pratyekabuddha has five levels, and a Tathagata has thirteen levels.' Ananda (Ananda, one of the ten principal disciples of the Buddha) asked the Buddha, 'Why is it so?' The Buddha said, 'A Chakravartin cultivates himself and teaches others, constantly abiding in the ten wholesome actions; an Arhat no longer undergoes rebirth; a Pratyekabuddha attains enlightenment without a teacher; and a Tathagata is complete with all virtues.' Among people, even the best have not yet attained the first fruit (sotapanna, stream-enterer, a practitioner who has entered the stream of enlightenment), how could they condescend to the lower level of a Chakravartin? Building a stupa after death, it is not known whether it is progress or regression, and they readily reach three, five, seven, or nine levels. Modern constructions, even if they are said to be square tombs, the protruding eaves still constitute a level, and those who do not understand, even if they are unclear, are they not secretly abusing the levels of the first fruit? Some say that building a stupa of merit next to a square tomb is a loss in meaning, causing ignorant people to only worship my teacher, or to bow to the lower when facing the higher, and moreover, the order of seniority and inferiority is not established, and the inconveniences cannot be fully discussed. Even if the dead are in the dark, the living are merely mediocre. Moreover, the term Sharira is now limited to the Buddha, and the merit of offering to the Buddha's Sharira belongs to humans and devas (deva, gods or celestial beings), and only by opening up long-standing causes can it be called the Buddha's path. Furthermore, it is difficult for ordinary people to obtain merit, and virtuous people should follow the right path and not learn worldly bad habits. Regarding the matter of 'the geomancer says the land of Kumara-bhuta (kumara-bhuta, a deity who maintains virginity)', giving the name of Kumara-bhuta to the land is only because the ancients said that 'abode' is the place where one can dwell, and 'land' is the place to rely on, so naming the land with 'abode' is already too far-fetched, and to make it more profound, the word 'land' is added. Therefore, the criticism below 'now saying' that it 'violates the text' is because the text only mentions Kumara. Saying 'vertical narrowness' means horizontally collecting small good deeds and vertically accomplishing the cause of becoming a Buddha, then horizontal and vertical are not contradictory, neither deep nor shallow, but both deep and shallow. If we interpret it with Kumara-bhuta, there is only verticality and no horizontality, and moreover, the depth of verticality has no basis, abandoning the vast meaning and violating the text. From this, we know that both vertical narrowness have faults. 'Ascending the land' below tentatively refutes the fault of only having depth, and still slightly overlooks the fault of abandoning horizontality. 'Now with' below gives the formal explanation, collecting childhood to manifest the vastness of horizontality, pointing out subtle points to distinguish the depth of verticality, focusing on subtle points.
深即非深，微即是著淺亦非淺，指微即著緣因義成，即著之觀非此可辯，下去例爾。故入地成佛如修羅渡海，此準《瓔珞》故云「入地」。凡夫之人一毫之善徑成佛因，如人渡大海。從「佛分明」下重立理以斥二失。「若如」下重牒失以斥失。又例上下亦名乖文。若恐童子事微不稱佛道，散心一唱如何消融？合掌舉手皆應理釋，故知但尚佛道不識開權。「殆不攝二乘」者，「殆」幾也。幾近也。應云全不攝，何但幾耶？若在童真尚不攝六地，況復小道。「論深」下結其豎狹，「定廣」下結豎狹失。
次問答，答中意言「三佛性」者，過去微善愿智所制咸趣菩提，火焰向空理數咸滅，水流趣海法爾無停，但由愿智未資便封果報，故待今開方是緣因，若據化意何待此開？茍順凡情立以近稱，今開近執法界本如，豈由凡情局彼流焰？關中雖立善不受報，而不明善體本融，但眾生無始唯流妄我，凡所修習未嘗不俱，不受報言為從誰立？若約已發心者，乃由願行所引，何關善不受耶？未發心來隨生納福，此善豈制令不受耶？故知不受之言善體無力，應知曾酬者其因已謝，未酬者毫善不亡，若曾發心如水寄海，酬局因者如果酬華，故今于彼未酬之因，開其局情及曾趣向權乘道者，以一實觀一大弘願體之道之，若不然者，徒云
【現代漢語翻譯】 現代漢語譯本： 『深』並非真正的深，說『微』就是執著于淺薄，說『淺』也並非真正的淺。指出『微』就是執著，這是因為緣起因緣和合而成。執著于這種觀點，就無法辨別真偽，下面的情況也類似。所以說，入地成佛就像修羅（Asura，一種神道生物）渡海一樣困難。這是根據《瓔珞經》（Yingluo Sutra）所說，所以說『入地』。凡夫俗人即使只有一毫的善行，也能直接成為成佛的因，就像人渡過大海一樣。從『佛分明』下面重新確立道理，用來駁斥兩種錯誤。『若如』下面重新列舉錯誤，用來駁斥錯誤。又比如上下不符，也叫做違背文義。如果擔心童子的事情微小，不符合佛道，那麼散亂的心念唱誦一句佛號，又如何能夠消融呢？合掌、舉手都應該用道理來解釋，所以說只是崇尚佛道，卻不認識開權顯實。『殆不攝二乘』，『殆』是大概、幾乎的意思，接近於不包含。應該說完全不包含，為什麼只是幾乎呢？如果在童真位尚且不包含六地菩薩，更何況是小乘道。『論深』下面總結了豎向的狹隘，『定廣』下面總結了豎向狹隘的過失。 接下來是問答，回答中的意思是說『三佛性』，過去微小的善愿和智慧所造作的，都趨向于菩提（Bodhi，覺悟），火焰向上空，按照道理最終會熄滅，水流向大海，這是自然規律，不會停止。只是因為願力和智慧還沒有資助，就封閉了果報，所以等待現在開啟，才是緣因。如果按照化他的意圖，又何必等待現在開啟呢？姑且順應凡夫的情感，建立一個近似的稱謂，現在開啟近似的稱謂，法界（Dharmadhatu，宇宙萬有）本來就是如此，難道是因為凡夫的情感而侷限於那流動的火焰嗎？關中雖然建立了善不受報的說法，但是沒有說明善的本體本來就是融合的，只是眾生無始以來只有流動的虛妄之我，凡是所修習的沒有不包含在其中，說不受報，又是為誰而立論呢？如果按照已經發心的人來說，那是由於願力和行為所引導，和善不受報有什麼關係呢？沒有發心之前，隨著生命而接受福報，這種善難道可以強制命令它不受報嗎？所以說不受報的說法是善的本體沒有力量，應該知道曾經酬報的，它的因已經消謝，沒有酬報的，即使一毫的善也不會消失。如果曾經發心，就像水寄存在大海中，酬報侷限的因，就像果實酬報花朵。所以現在對於那些沒有酬報的因，開啟他們侷限的情感，以及曾經趨向于權乘道的人，用一實相的觀察和一大弘願來體證佛道，如果不是這樣，只是徒勞。
【English Translation】 English version: 'Deep' is not truly deep, saying 'subtle' is clinging to shallowness, and saying 'shallow' is also not truly shallow. Pointing out 'subtle' is clinging, which is due to the arising of conditions and causes coming together. Clinging to this view makes it impossible to distinguish truth from falsehood; the following situations are similar. Therefore, attaining Buddhahood upon entering the ground is as difficult as an Asura (a type of divine being) crossing the sea. This is based on what the Yingluo Sutra says, hence the term 'entering the ground.' Even a tiny bit of good deeds by ordinary people can directly become the cause of attaining Buddhahood, just like a person crossing the vast ocean. From 'Buddha clearly' onwards, re-establish the principle to refute two errors. From 'If as' onwards, re-enumerate the errors to refute the errors. Furthermore, discrepancies between top and bottom are also called violating the meaning of the text. If one worries that a child's actions are too small to be worthy of the Buddha's path, how can a scattered mind chanting a Buddha's name dissolve anything? Joining palms and raising hands should all be explained with reason, thus knowing that one only values the Buddha's path but does not recognize the expedient means of revealing the truth. 'Almost does not include the Two Vehicles,' 'almost' means approximately, close to not including. It should be said that it completely does not include, why only almost? If even in the state of pure innocence it does not include the Sixth Ground Bodhisattva, let alone the Small Vehicle path. 'Discussing depth' below concludes the vertical narrowness, 'Defining breadth' below concludes the fault of vertical narrowness. Next is the question and answer. The meaning in the answer is that the 'Three Buddha-natures' – past subtle good vows and wisdom created all tend towards Bodhi (enlightenment). Flames rise towards the sky, and according to reason, they will eventually extinguish. Water flows towards the sea, which is a natural law and will not stop. It is only because vows and wisdom have not yet provided support that the fruition is sealed. Therefore, waiting for the present to open it is the causal condition. If according to the intention of transforming others, why wait for the present to open it? For the time being, complying with the emotions of ordinary people, establish an approximate term. Now opening the approximate term, the Dharmadhatu (the universe and all phenomena) is originally like this. Is it because of the emotions of ordinary people that it is limited to that flowing flame? Although Guan Zhong established the saying that good is not rewarded, it did not explain that the essence of good is originally integrated. It is only that sentient beings have only flowing, false selves since beginningless time, and whatever they cultivate is not without including it. Saying that it is not rewarded, for whom is this argument established? If according to those who have already generated the aspiration, it is guided by vows and actions, what does it have to do with good not being rewarded? Before generating the aspiration, one accepts blessings according to life. Can this good be forcibly ordered not to be rewarded? Therefore, the saying that good is not rewarded means that the essence of good has no power. It should be known that for those who have been rewarded, their cause has already passed. For those who have not been rewarded, even a tiny bit of good will not disappear. If one has generated the aspiration, it is like water stored in the sea, rewarding the limited cause is like the fruit rewarding the flower. Therefore, now for those causes that have not been rewarded, open their limited emotions, and for those who have once tended towards the expedient vehicle path, use the observation of one reality and a great vow to embody the Buddha's path. If not, it is in vain.
說開，若不觀者則應善體自至菩提，何須更修菩提行愿？
問：
若爾，何故本論云童子戲沙等，謂發菩提心行菩薩行者，所作善根能證菩提，非諸凡夫及決定聲聞未發心者之所能得？
答：
此乃從開說之，非語本善，故知定性及現未發，縱有宿善如恒河沙，終無自成菩提之理，故云非其能得。若未開頃則往已成非，今若被開則宿作成已，故知善體本妙隨執者心，是故開心宿善咸遂。
次「大經」下釋出緣因所以。三十二文具列四句，舊云：闡提無者定無善性，唯有惡境界性惡五陰耳；善根人有了因性，俱有正因，俱無果性。河西云：闡提有惡陰性，善人有善陰性，俱有無記，俱無同前。興皇三解，一約理解，理非善惡，有彼二用，即指二人各有善惡一種用故。俱有俱無者，互得有無一邊故也。餘二解不要。章安云：此釋涅槃河中七種眾生，應云闡提常沒，善人常出，俱有者俱在河中，俱無者俱不至岸，亦以果性為俱無也。又約三諦釋，闡提唯有世諦因惡，善人唯有真諦因善，俱有世諦果身，俱無中道因果。于諸釋中雖復少別，善人一句其旨大同，其不同者今不暇釋，具如《止觀》第五記，故今引同者證緣因善。
問：
上釋三乘並以果成為理一句，今人天乘何以佛道
【現代漢語翻譯】 說開了，如果不是爲了覺悟，那麼就應該好好體會自性就能達到菩提（bodhi，覺悟），又何必再去修行菩提的行愿呢？
問：
如果這樣，為什麼《本論》中說孩童堆沙等行為，是指發起菩提心修行菩薩行的人，所做的善根能夠證得菩提，而不是那些凡夫和決定聲聞（śrāvaka，聲聞乘的修行者）這些沒有發起菩提心的人所能得到的呢？
答：
這是從開悟的角度來說的，並非說原本就沒有善根。因此可知，那些已經決定了根性的人，以及現在和未來都不會發起菩提心的人，即使有像恒河沙一樣多的宿世善根，最終也沒有自己成就菩提的道理，所以說他們不能得到。如果還沒有開悟，那麼過去的善行就已經成爲了非善行；現在如果被開悟了，那麼過去的善行就成爲了已成的善行。因此可知，善的本體是微妙的，隨著執著者的心而變化。所以，開啟了覺悟之心，過去的善根都能成就。
接下來，用《大經》（Mahāparinirvāṇa Sūtra，《大般涅槃經》）來解釋緣因的由來。三十二文中詳細列出了四句。舊的說法是：一闡提（icchantika，斷善根者）沒有善性，只有惡境界性和惡五陰（pañca-skandha，構成個體的五種要素，即色、受、想、行、識）；有善根的人有了因性，既有正因，又沒有果性。河西的說法是：一闡提有惡陰性，善人有善陰性，都有無記性（avyākrta，非善非惡），都沒有（果性），與前面相同。興皇有三種解釋，第一種是約理解釋，理不是善也不是惡，但有善惡兩種作用，就是指這兩種人各有善惡一種作用。都有和都沒有，是指互相得到有和沒有的一邊。其餘兩種解釋不重要。章安說：這是解釋涅槃河中的七種眾生，應該說一闡提常沉沒，善人常出離，都有是指都在河中，都沒有是指都不到達岸邊，也是以果性作為都沒有。又用三諦（trisatya，佛教的三種真理，即空諦、假諦、中諦）來解釋，一闡提只有世諦（saṃvṛti-satya，俗諦）的惡因，善人只有真諦（paramārtha-satya，真諦）的善因，都有世諦的果身，都沒有中道（madhyamā-pratipad，不偏不倚的道路）的因果。在各種解釋中，雖然有些許差別，但善人一句的旨意大致相同，不同的地方現在沒有時間解釋，詳細內容見《止觀》（Mohe Zhiguan，《摩訶止觀》）第五記，所以現在引用相同的地方來證明緣因善。
問：
上面解釋三乘（triyāna，聲聞乘、緣覺乘、菩薩乘）都以果成為理一句，現在人天乘（manuṣya-deva-yāna，人道和天道）為什麼能成就佛道呢？
【English Translation】 English version: Speaking frankly, if one does not contemplate, then one should properly realize that one's own nature can attain Bodhi (bodhi, enlightenment). Why then is it necessary to further cultivate the vows and practices of Bodhi?
Question:
If that is the case, why does the 'Treatise' say that children playing in the sand, etc., refers to those who have aroused the Bodhi mind and practice the Bodhisattva path, whose good roots can attain Bodhi, which cannot be attained by ordinary people and determined Śrāvakas (śrāvaka, practitioners of the Hearer Vehicle) who have not aroused the Bodhi mind?
Answer:
This is spoken from the perspective of enlightenment, not that there was originally no good root. Therefore, it can be known that those who have determined their nature, and those who will not arouse the Bodhi mind now or in the future, even if they have as many past good roots as the sands of the Ganges River, ultimately have no reason to achieve Bodhi on their own. Therefore, it is said that they cannot attain it. If one has not yet been enlightened, then past good deeds have become non-good deeds; if one is now enlightened, then past good deeds have become accomplished good deeds. Therefore, it can be known that the essence of goodness is subtle, changing with the mind of the one who clings to it. Therefore, when the mind of enlightenment is opened, all past good roots will be fulfilled.
Next, the 'Great Sutra' (Mahāparinirvāṇa Sūtra, The Mahayana Mahaparinirvana Sutra) explains the origin of the causal condition. Article 32 lists the four sentences in detail. The old saying is: An Icchantika (icchantika, one who has severed their roots of goodness) has no good nature, only evil realm nature and evil five skandhas (pañca-skandha, the five aggregates that constitute an individual, namely form, sensation, perception, volition, and consciousness); a person with good roots has a causal nature, both a direct cause and no resultant nature. The He Xi version says: An Icchantika has an evil aggregate nature, a good person has a good aggregate nature, both have indeterminate nature (avyākrta, neither good nor evil), and both have none (resultant nature), the same as before. Xing Huang has three explanations, the first is about understanding, principle is neither good nor evil, but has two uses of good and evil, which refers to the two people each having one kind of use of good and evil. Both have and both have not, refers to mutually obtaining one side of having and not having. The other two explanations are not important. Zhang An said: This explains the seven kinds of beings in the Nirvana River, it should be said that an Icchantika is always submerged, a good person always emerges, both have refers to both being in the river, both have not refers to neither reaching the shore, also taking resultant nature as both have not. Also explaining with the three truths (trisatya, the three truths of Buddhism, namely emptiness, provisional existence, and the middle way), an Icchantika only has the evil cause of the mundane truth (saṃvṛti-satya, conventional truth), a good person only has the good cause of the ultimate truth (paramārtha-satya, ultimate truth), both have the resultant body of the mundane truth, and both have not the cause and effect of the middle way (madhyamā-pratipad, the middle path). Among the various explanations, although there are slight differences, the meaning of the sentence about the good person is largely the same, the differences are not explained now, details can be found in the fifth record of 'Zhi Guan' (Mohe Zhiguan, Great Calming and Contemplation), so now the same points are cited to prove the good of the causal condition.
Question:
The above explanation of the Three Vehicles (triyāna, Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) all takes the sentence 'fruit becomes principle', now why can the Human-Deva Vehicle (manuṣya-deva-yāna, the path of humans and gods) achieve the Buddha path?
而為緣因？
答：
所開不同，前開兩教二乘及以通別菩薩並有所證之理，故開小理以成大理。今開人天小善已成緣因大善，且據能趣善體未深，若從所趣邊說此則並有所貲，此論開權皆約案位，若從進入何獨住前緣因而已。此中但從往事以說，人事既其已定，不可存法去人，是故開為緣因，豈非如貧得寶？
《經》云「七寶」等者，《佛地論》中無玟瑰，仍云琉璃與珠體別，珠即赤珠也。今兼琉璃但成七寶，離即成八。玻璃多紅色，硨磲青白色，碼瑙或白或青。「木榓者」，《字林》云：「香木切，韻作榓。」《玉篇》云：「其樹似槐而香。」有人云：斫經五年始有香氣。「造像為天業」者，如佛升忉利以神足力制諸弟子等，具如《止觀》第一記。若準《冥祥記》，此土總有一十八處造像應驗，如吳中石像等。又有吳興太守吳佩女所感像等，又如宋衛軍臨康王在荊州于城內筑堂三間，其壁多有畫菩薩像，至衡陽文王代鎮江陵廢為臥堂，悉皆泥塗干則墮落，畫狀新凈了無污損，再涂猶然。王不信敬亦謂偶然，又更濃泥而徹見炳然。王復更毀故壁悉更繕改。后王疹疾，每若閉眼輒見諸像森然滿目，於是方廢居此。此或是造者心重，或是毀者尤害，以輕望重以毀望成，當知散心微善不失，理無違順心有
【現代漢語翻譯】 現代漢語譯本 而什麼是緣因呢？
回答：
所開示的內容不同，前面開示的兩教（指聲聞乘和緣覺乘）的二乘以及通教菩薩和別教菩薩，都證得了相應的道理，所以開示小的道理是爲了成就大的道理。現在開示人天乘的小善，是爲了成就緣因的大善。且根據能夠趨向善的本體還不深入，如果從所趨向的方面來說，這些都應該有所資助。此論開方便之門都是根據實際情況，如果從進入的角度來說，為什麼只停留在前面的緣因呢？這裡只是從往事來說，人事既然已經確定，就不能因為要遵循佛法而拋棄人，所以開示為緣因，這難道不是像窮人得到了寶藏一樣嗎？
《經》中說的『七寶』等，在《佛地論》（Yogācārabhūmi-śāstra）中沒有玟瑰（一種寶石），仍然說琉璃（vaiḍūrya）和珠的本體不同，珠就是赤珠。現在加上琉璃才成為七寶，分開就成了八寶。玻璃（kāca）多為紅色，硨磲（śaṅkha）青白色，碼瑙（aśmagarbha）或者白色或者青色。『木榓（Mallikā）』，《字林》中說：『香木切，韻作榓。』《玉篇》中說：『它的樹像槐樹而有香味。』有人說：砍伐后經過五年才開始有香氣。『造像為天業』，如佛陀（Buddha）升到忉利天（Trāyastriṃśa）時，用神通力制止諸位弟子等，詳細情況記載在《止觀》（Mohe Zhiguan）第一記中。如果按照《冥祥記》的記載，此地總共有十八處造像顯靈的事蹟，如吳中的石像等。又有吳興太守吳佩的女兒所感應的佛像等，又如宋衛軍臨康王在荊州城內建造了三間堂，墻壁上畫了很多菩薩像，到衡陽文王代替鎮守江陵時，把這裡廢棄作為臥室，全部用泥塗抹，幹了之後泥土脫落，畫像卻嶄新干凈，沒有污損，再次塗抹仍然如此。康王不相信也不尊敬，認為是偶然，又用更濃的泥土塗抹，畫像卻更加清晰地顯現出來。康王又毀壞了舊墻，全部重新修繕。後來康王得了疾病，每次閉上眼睛就看到很多佛像森然滿目，於是才放棄居住在這裡。這或許是造像者用心虔誠，或許是毀壞者罪過嚴重，以輕視之心期望得到重視，以毀壞之心期望得到成就，應當知道即使是散亂之心的微小善行也不會消失，道理上沒有違背，只是心有分別。
【English Translation】 English version And what is the causal condition (hetu-pratyaya)?
Answer:
The teachings expounded are different. The previous teachings expounded the two vehicles (śrāvakayāna and pratyekabuddhayāna), as well as the common (tongjiao) and distinct (biejiao) Bodhisattvas, all of whom attained corresponding principles. Therefore, expounding small principles is to achieve great principles. Now, expounding the small good of humans and devas is to achieve the great good of causal conditions. Moreover, based on the ability to approach the essence of goodness not being deep enough, if speaking from the aspect of what is approached, then all of these should be assisted. This treatise's opening of expedient means is all based on actual situations. If speaking from the perspective of entering, why only dwell on the preceding causal condition? Here, it is only spoken from past events. Since human affairs are already determined, one cannot abandon people in order to follow the Dharma. Therefore, it is expounded as a causal condition. Is this not like a poor person obtaining a treasure?
The 'seven treasures' mentioned in the Sutra, such as in the Yogācārabhūmi-śāstra there is no ruby (maṇi), it still says that crystal (vaiḍūrya) and pearl (mukta) are different in substance, pearl is red pearl. Now adding crystal makes it seven treasures, separating them makes it eight. Glass (kāca) is mostly red, conch (śaṅkha) is bluish-white, agate (aśmagarbha) is either white or blue. 'Mallikā', the Zi Lin says: 'Fragrant wood cut, rhyme made Mallikā.' The Yu Pian says: 'Its tree is like a locust tree and fragrant.' Some say: After cutting for five years, it begins to have fragrance. 'Making images is a heavenly task', such as when the Buddha ascended to Trāyastriṃśa heaven, he used his supernatural power to restrain the disciples, as detailed in the first record of Mohe Zhiguan. According to the Mingxiang Ji, there are a total of eighteen places in this land where image-making has shown miraculous signs, such as the stone images in Wuzhong. There are also the images sensed by the daughter of Wu Pei, the governor of Wuxing, and also like when Lin Kangwang, the Song military commander, built three halls in Jingzhou city, with many Bodhisattva images painted on the walls. When Wenwang of Hengyang replaced him as the defender of Jiangling, he abandoned this place as a bedroom, covering everything with mud. After it dried, the mud fell off, but the paintings were new and clean, without any stains. Even after applying mud again, it was still the same. Kangwang did not believe or respect it, thinking it was accidental, and applied even thicker mud, but the images appeared even more clearly. Kangwang then destroyed the old walls and completely renovated them. Later, Kangwang fell ill, and every time he closed his eyes, he saw many images filling his eyes. Only then did he abandon living there. This may be because the image-makers were sincere, or because the destroyers committed a serious offense, hoping to gain importance with contempt, hoping to achieve with destruction. One should know that even the slightest good deed done with a distracted mind will not be lost. There is no contradiction in principle, only the mind has distinctions.
是非。
「優婆塞戒經」等者，此中文意正開其善不論其罪，因明用膠便釋之耳。今亦因此依彼略明，故彼經廣明五戒持破之相。又云：若不持戒名垢優婆塞、臭優婆塞、旃陀羅優婆塞，若持殺戒者乃至蟻子，若持戒酒乃至露珠，於五戒上加不沽酒，是名六重。今出家在家云持酒戒，猶以酒和食，一人凡飲幾露珠耶？尚不及優婆塞戒，安能期佛道耶？於五戒上更有眾多失意之罪，今文未盡。又有失意，謂不供養師僧、不瞻病，空發遣乞者，不起迎逆四眾長宿，見破戒者云彼不如我，六齋日不受八戒，四十里內有講不聽，受僧招提臥具床座，疑水有蟲而飲，險難獨行，獨宿尼寺，為財命故打拍奴婢及以外人，于路見比丘沙彌不得前行，僧中行食不得偏與本師好者及過分與，路行見病不瞻不視、不囑授令治，持如是戒者名凈、名香、名分陀利優婆塞。又制優婆塞，令種種供養三寶形像塔廟，畫像不得雜乳膠雞子，供養像時晝夜不異，不得酥油涂像身及乳洗，不得造半身像，像身不具，應密藏之。應勸人治，治已當出供養。又見毀像如全無異，以四天下寶供養，不如直以種種功德讚歎尊像，志心供養二福無別。供養法者志心信樂，受持讀誦解說書寫，如法而行及勸人行，種種書十二部經，供養經如供養佛，唯除洗浴名
【現代漢語翻譯】 現代漢語譯本 是非。
關於『優婆塞戒經』等，此處的中文含義是著重闡述善行，而不論及罪過，這是因為明朝的學者們用膠柱鼓瑟的方式來解釋它。現在我也因此依據該經略作闡明，因為該經廣泛地闡述了五戒的持守和破戒的各種情況。經中還說：如果不持戒，就叫做垢優婆塞（不清凈的在家男居士）、臭優婆塞（名聲不好的在家男居士）、旃陀羅優婆塞（地位低下的在家男居士）。如果持殺戒，即使是螞蟻也不殺；如果持酒戒，即使是露珠也不飲。在五戒的基礎上加上不沽酒（不賣酒），就叫做六重戒。現在出家和在家的人都說持酒戒，卻用酒來調和食物，一個人總共喝了幾顆露珠呢？這樣尚且不如優婆塞的戒律，又怎麼能期望證得佛道呢？在五戒之上還有許多失意之罪，這裡沒有完全列舉。還有一些失意的情況，比如不供養師父和僧人、不照顧病人、空手打發乞討者、不起身迎接四眾（比丘、比丘尼、優婆塞、優婆夷）中的長者和年長者、見到破戒的人就說他們不如自己、六齋日不接受八戒、四十里之內有講經說法不去聽、接受僧眾公用的臥具床座、懷疑水裡有蟲子卻仍然飲用、在危險的地方獨自行走、獨自住在尼姑庵里、爲了錢財和性命而打罵奴婢以及其他人、在路上見到比丘和沙彌不讓他們先行、在僧眾中分發食物時偏袒自己的老師和關係好的人，或者給他們過多的食物、在路上見到病人不照顧不看望、不囑咐別人去治療。持守這樣的戒律的人，才叫做凈優婆塞（清凈的在家男居士）、香優婆塞（名聲好的在家男居士）、分陀利優婆塞（如同白蓮花般清凈的在家男居士）。
經中還規定優婆塞要以各種方式供養三寶（佛、法、僧）的形像、塔廟，畫像不能摻雜牛奶、膠和雞蛋，供養佛像時晝夜都要一樣恭敬，不能用酥油塗抹佛像的身體，也不能用牛奶洗佛像，不能製造半身像，如果佛像身體不完整，應該秘密地收藏起來，並且應該勸人修補，修補好之後應當拿出來供養。又見到毀壞的佛像，要像對待完整的佛像一樣恭敬。用四大部洲的珍寶來供養，不如直接用各種功德來讚歎佛像，真心供養這兩種福報沒有區別。供養佛法的方法是真心信樂，受持讀誦、解說書寫佛經，如法而行以及勸人行善，用各種方式書寫十二部經，供養佛經就像供養佛一樣，只有洗浴佛像除外。
【English Translation】 English version Right and wrong.
Regarding the 『Upasaka Precept Sutra』 (經, Sutra) and others, the Chinese meaning here emphasizes elucidating good deeds, without discussing sins. This is because scholars of the Ming dynasty interpreted it rigidly. Now, I will also briefly explain it based on that Sutra, because that Sutra extensively elucidates the aspects of upholding and breaking the five precepts. It also says: If one does not uphold the precepts, they are called a defiled Upasaka (不清凈的在家男居士, impure lay male devotee), a stinking Upasaka (名聲不好的在家男居士, lay male devotee with a bad reputation), a Candala Upasaka (地位低下的在家男居士, low-status lay male devotee). If one upholds the precept against killing, they will not kill even an ant; if one upholds the precept against alcohol, they will not drink even a dewdrop. Adding not selling alcohol to the five precepts is called the six heavy precepts. Now, both monastics and laypeople say they uphold the alcohol precept, yet they mix alcohol with food. How many dewdrops does one drink in total? This is still not as good as the Upasaka precepts, so how can one expect to attain Buddhahood? Above the five precepts, there are many sins of negligence, which are not fully listed here. There are also some situations of negligence, such as not making offerings to teachers and monks, not caring for the sick, sending away beggars empty-handed, not rising to greet elders and seniors among the four assemblies (比丘, Bhiksu (monks), 比丘尼, Bhiksuni (nuns), 優婆塞, Upasaka (lay male devotees), 優婆夷, Upasika (lay female devotees)), saying that those who break the precepts are not as good as oneself, not receiving the eight precepts on the six fast days, not listening to lectures within forty li, accepting monastic bedding and seats, suspecting that there are insects in the water but still drinking it, walking alone in dangerous places, staying alone in nunneries, beating and scolding servants and others for money and life, not allowing Bhiksus (比丘, monks) and Sramaneras (沙彌, novice monks) to pass first on the road, favoring one's own teacher and those with good relationships when distributing food in the Sangha (僧伽, monastic community), or giving them too much food, not caring for or visiting the sick on the road, and not instructing others to treat them. Those who uphold such precepts are called pure Upasakas (清凈的在家男居士, pure lay male devotee), fragrant Upasakas (名聲好的在家男居士, lay male devotee with a good reputation), and Pundarika Upasakas (如同白蓮花般清凈的在家男居士, lay male devotee as pure as a white lotus).
The Sutra also stipulates that Upasakas should make various offerings to the images and temples of the Three Jewels (佛, Buddha, 法, Dharma, 僧, Sangha), and images should not be mixed with milk, glue, and eggs. When making offerings to Buddha images, one should be equally respectful day and night, and one should not smear the Buddha image's body with ghee or wash it with milk. One should not create half-body images, and if the Buddha image's body is incomplete, it should be secretly hidden and one should encourage people to repair it. After it is repaired, it should be taken out for offerings. Furthermore, seeing a damaged Buddha image should be treated with the same respect as a complete Buddha image. Offering treasures from the four continents is not as good as directly praising the Buddha image with various merits, and sincerely making offerings to these two blessings is no different. The method of offering the Dharma (佛法, Buddha's teachings) is to sincerely believe, receive, recite, explain, and write the Sutras, act according to the Dharma and encourage others to do good, and write the twelve divisions of the Sutras in various ways. Offering the Sutras is like offering the Buddha, except for bathing the Buddha image.
供養法。供養僧者，應當供養髮菩提心，受持戒者出家之人，四向四果，名供養僧。今經小善尚為佛因，況復長時志心供養。此等雖屬在家優婆塞，及有少許非文正意，然制罪令持，持即人天之善，並可開為緣因，然亦並是出家行者之要，堪為常規，是故便錄。今經欲收無始微善咸趣菩提，若已發心隨有毫善莫非緣因。
戒經「立像前不得坐云云」者，更有多緣，若王難等，隨時斟酌。又《造像功德經》有十一功德：一者世世眼目清潔，二者生處無惡，三者常生貴家，四者身如紫磨金色，五者豐饒珍玩，六者生賢善家，七者生得為王，八者作金輪王，九者生梵天壽命一劫，十者不墮惡道，十一者後生還能敬重三寶。當知豈是欲界人天善根？《經》「鉛」者，有云：錫也。今謂鉛青錫白、鉛軟錫堅，併名青金，《造像功德經》云：「若人臨終發言造像，乃至如麥𪍿，能除三世八十億劫生死之罪。」「廟」者，貌也。古云「支提」，新云「制多」，翻靈廟者應作廟字，《玉篇》及《白虎通》並云「尊貌所居」。「露盤為銅鈸」者，長安亦無此音，或聲轉耳。或是當時有人傳之，章安隨便書耳。《經》云「唄」者，或云「唄匿」，此云讚誦。西方本有，此土案梁《宣驗記》云：「陳思王，姓曹名植，字子建，魏武帝第
【現代漢語翻譯】 現代漢語譯本 供養法。供養僧人，應當供養髮菩提心、受持戒律的出家之人，以及證得四向四果的聖者，這才是名為供養僧。如今經中所說的小小善行尚且能作為成佛的因緣，更何況是長時間以至誠之心供養呢。這些人雖然屬於在家的優婆塞（Upasaka，男居士），並且可能稍微有些不符合經文的正意，但制定戒律是爲了讓他們能夠遵守，遵守戒律就是人天之善，並且可以開示為成佛的助緣。然而，這些也都是出家修行者的要務，可以作為常規，因此便記錄下來。如今經文想要收攝無始以來的微小善行，使之都趨向菩提，如果已經發菩提心，那麼隨之而來的任何微小善行，沒有不是成佛的助緣的。 戒經中『在佛像前不得坐』等等的說法，還有更多的因緣，比如遇到國王的災難等等，要隨時斟酌處理。另外，《造像功德經》中有十一項功德：第一，世世代代眼睛明亮清澈；第二，所生之處沒有惡劣的環境；第三，常常出生在尊貴的家庭；第四，身體如同紫磨金的顏色；第五，擁有豐饒的珍寶玩物；第六，出生在賢善的家庭；第七，出生后能夠成為國王；第八，能夠成為轉輪聖王；第九，能夠生到梵天，壽命長達一劫（kalpa，佛教時間單位，極長的時間）；第十，不會墮入惡道；第十一，後世還能敬重三寶。應當知道，這難道僅僅是欲界人天的善根嗎？經文中的『鉛』，有人說是錫。現在認為鉛是青色的，錫是白色的，鉛質地柔軟，錫質地堅硬，都叫做青金。《造像功德經》說：『如果有人臨終時發願造像，乃至像麥粒那麼小，也能消除三世八十億劫生死之罪。』『廟』，是容貌的意思。古時候叫做『支提』（caitya，佛塔，聖地），現在叫做『制多』（caitya），翻譯成靈廟的應該用『廟』字。《玉篇》和《白虎通》都說『是尊像所居住的地方』。『露盤為銅鈸』，在長安也沒有這種說法，或許是聲音的訛傳。或者是當時有人這樣傳的，章安（人名）隨便記錄下來了。經文中說的『唄』，或者說『唄匿』，這裡的意思是讚誦。西方本來就有，我國根據梁代的《宣驗記》記載：『陳思王，姓曹名植，字子建，是魏武帝的第
【English Translation】 English version The Dharma of Offerings. When making offerings to the Sangha (community of monks), one should offer to those who have generated the Bodhi-mind (mind of enlightenment), those who uphold the precepts, those who have left home (ordained monks), and those who have attained the four stages and four fruits (arahants). This is called offering to the Sangha. Now, even a small act of goodness mentioned in this sutra can be a cause for Buddhahood, let alone prolonged and sincere offerings. Although these individuals may be lay Upasakas (male lay devotees), and there may be some slight deviations from the true meaning of the scriptures, the precepts are established to ensure their adherence. Adhering to the precepts is a virtue for humans and devas (gods), and it can be revealed as a contributing cause for enlightenment. However, these are also essential practices for those who have left home, and can serve as a standard. Therefore, they are recorded here. Now, this sutra seeks to gather all the subtle goodness from beginningless time and direct it towards Bodhi (enlightenment). If one has already generated the Bodhi-mind, then any small act of goodness that follows is undoubtedly a contributing cause. Regarding the statement in the Vinaya (code of monastic discipline) that 『one should not sit in front of a Buddha image,』 there are more reasons for this, such as encountering a king's calamity, which should be considered and handled accordingly. Furthermore, the 『Sutra on the Merit of Image Making』 has eleven merits: First, one's eyes will be clear and bright in every lifetime; second, one will be born in a place free from evil; third, one will always be born into a noble family; fourth, one's body will be like the color of purple-gold; fifth, one will possess abundant treasures and playthings; sixth, one will be born into a virtuous family; seventh, one will be born as a king; eighth, one will become a Chakravartin (universal monarch); ninth, one will be born in the Brahma heaven with a lifespan of one kalpa (an extremely long period of time); tenth, one will not fall into the evil realms; eleventh, one will still respect the Three Jewels (Buddha, Dharma, Sangha) in future lives. One should know, is this merely the root of goodness for humans and devas in the desire realm? The 『lead』 mentioned in the sutra, some say it is tin. Now, it is believed that lead is bluish, tin is white, lead is soft, and tin is hard, and both are called blue-gold. The 『Sutra on the Merit of Image Making』 says: 『If a person makes a vow to create an image at the time of death, even as small as a barleycorn, it can eliminate the sins of birth and death for eighty billion kalpas over three lifetimes.』 『Temple』 means appearance. In ancient times, it was called 『caitya』 (a Buddhist shrine or stupa), now it is called 『caitya』, and the word 『temple』 should be used to translate 『spiritual temple』. The 『Yupian』 (a Chinese dictionary) and the 『Baihutong』 (Comprehensive Discussions in the White Tiger Hall) both say 『it is the place where the honored image resides.』 『The dew plate is a copper cymbal,』 there is no such saying in Chang'an, perhaps it is a phonetic corruption. Or perhaps someone transmitted it that way at the time, and Zhang An (a person's name) simply recorded it. The 『bai』 mentioned in the sutra, or 『baini』, means praise and recitation. It originally existed in the West, and according to the 『Xuanyan Ji』 (Records of Miraculous Events) of the Liang Dynasty in our country: 『Prince Chen Si, whose surname was Cao and given name was Zhi, courtesy name was Zijian, was the
四子，十歲善文藝，私制轉七聲。植曾游漁山，于巖谷間，聞誦經聲，遠谷流美，乃效之而制其聲。如《賢愚經》鈴聲比丘緣等。」「音樂供養」者，有出家內眾音樂自隨，云供養者，自思已行與何心俱。雖有此文必須裁擇，《梵網》誠制何待固言，只恐供養心微增己放逸、長他貪慢，敬想難成，故《別譯阿含》第五「佛在迦蘭陀城，有一妓主名曰長髮，而白佛言：我昔曾於老妓人邊聞如是說，于妓場上施設種種戲笑之事，令百千人而來睹者，是人命終生光音天，如是所說為虛為實？佛告之曰：止止。莫作是問。妓主復問，如是再三。佛悉不答。爾時如來語妓主言：爾時無數百千人來睹妓者，諸人本是三毒所纏，復更造作放逸之事，豈不增其貪瞋癡耶？譬如有人為毛繩所縛，以水澆之愈增其急。本為三毒所縛，更作妓樂，當增熾然三毒之火，終後生天無有是處。作是語者是邪見人，邪見之果生於地獄。佛說是時妓主悲泣。佛言：為是緣故三請不說。妓主云：我不為聞佛說故悲，但愍諸妓人長夜作如是說。」有人至此引諸經，華香音樂供養者，即得不退，如《不退法輪經》「佛告阿難：以一華供養佛及佛塔，亦得不退」及《業報差別經》「禮拜得至大涅槃」等者。彼是已為實因者，今文開粗即實，故與今文不例。有人引
【現代漢語翻譯】 現代漢語譯本： 四子（指曹植，字子建），十歲時就擅長文學藝術，私下創作了轉七聲的樂曲。曹植曾經遊歷漁山，在山巖峽谷之間，聽到誦經的聲音，那聲音在空曠的山谷中迴盪，非常優美，於是他效仿著創作了那些樂曲。就像《賢愚經》中的比丘因緣等故事一樣。 關於『音樂供養』，如果出家的僧侶帶著音樂，並稱之為供養，那麼應該反思自己是以什麼樣的心態來做這件事。雖然經典中有這樣的說法，但必須加以選擇。《梵網經》已經明確禁止，何必再固執己見呢？只是擔心供養的心不夠虔誠，反而助長了自己的放縱和增長了他人的貪婪與傲慢，這樣就難以產生真正的敬意。所以，《別譯阿含經》第五卷中記載：『佛陀在迦蘭陀城時，有一位妓院的老闆名叫長髮，他問佛陀：我曾經從一位老妓女那裡聽到這樣的說法，在妓院裡設定各種嬉笑娛樂的活動，吸引成百上千的人來觀看，這樣的人死後會升到光音天。這種說法是真是假？』佛陀告訴他：『停止，停止。不要問這樣的問題。』妓院老闆又問了一遍，如此再三。佛陀都沒有回答。當時，如來說：『當無數百千人來觀看妓女表演時，這些人原本就被貪嗔癡三毒所困擾，又進一步製造放縱的行為，難道不是增加了他們的貪嗔癡嗎？』譬如有人被毛繩捆綁，用水澆濕反而會越綁越緊。原本就被三毒所束縛，又製造妓樂，只會更加熾盛三毒之火，死後昇天是沒有這種道理的。說這種話的人是邪見之人，邪見的果報是墮入地獄。』佛陀說完這些話時，妓院老闆悲傷地哭泣。佛陀說：『因為這個緣故，我三次被問都沒有回答。』妓院老闆說：『我不是因為聽了佛陀的說法而悲傷，而是可憐那些妓女們長夜以來都這樣說。』 有人因此引用其他經典，說用鮮花、香和音樂供養佛，就能得到不退轉的果位，比如《不退法輪經》中說：『佛陀告訴阿難：用一朵鮮花供養佛和佛塔，也能得到不退轉的果位。』以及《業報差別經》中說：『禮拜佛可以達到大涅槃。』等等。這些經典說的是已經種下善因的人，而現在討論的是初入門的人，直接就說可以達到最終的果位，所以和現在的討論是不一樣的。有人引用...
【English Translation】 English version: Four Zi (referring to Cao Zhi, styled Zijian), excelled in literature and art at the age of ten, privately composing music that modulated through seven tones. Zhi once traveled to Yushan, where, amidst the rocks and valleys, he heard the sound of chanting scriptures. The beautiful sound resonated through the distant valleys, so he imitated it and created his own melodies, such as the 『Bhikkhu Karma』 from the Xian Yu Jing (Damamūka-nidāna Sūtra). Regarding 『music offerings,』 if a monastic brings music and calls it an offering, they should reflect on what mindset they are doing this with. Although there are such statements in the scriptures, they must be carefully considered. The Brahmajāla Sūtra has already explicitly prohibited it, so why insist on it? It is only feared that the heart of offering is not sincere enough, but instead fosters one's own indulgence and increases others' greed and arrogance, making it difficult to generate true reverence. Therefore, the fifth volume of the Byélìe Āhán Jīng (Saṃyukta-āgama) records: 『When the Buddha was in the city of Kalandaka, there was a brothel owner named Changfa (Long Hair), who asked the Buddha: I once heard from an old prostitute that setting up various playful and entertaining activities in a brothel, attracting hundreds and thousands of people to watch, such a person will be reborn in the Heaven of Streaming Light after death. Is this statement true or false?』 The Buddha told him: 『Stop, stop. Do not ask such questions.』 The brothel owner asked again, repeatedly. The Buddha did not answer. At that time, the Tathagata said: 『When countless hundreds and thousands of people come to watch the prostitutes perform, these people are originally entangled by the three poisons of greed, hatred, and delusion, and further create indulgent behaviors. Does this not increase their greed, hatred, and delusion?』 It is like someone bound by a rope made of hair, and watering it will only tighten it further. Originally bound by the three poisons, creating brothel music will only intensify the fire of the three poisons. There is no reason for rebirth in heaven after death. The person who says this is a person with wrong views, and the karmic result of wrong views is falling into hell.』 When the Buddha finished speaking, the brothel owner wept sadly. The Buddha said: 『For this reason, I did not answer after being asked three times.』 The brothel owner said: 『I am not sad because I heard the Buddha's words, but I pity those prostitutes who have been saying this for a long night.』 Some people therefore cite other scriptures, saying that offering flowers, incense, and music to the Buddha can attain the state of non-retrogression, such as the Anivartanacakra Sūtra (Bùtuì Fǎlún Jīng) which says: 『The Buddha told Ananda: Offering a flower to the Buddha and the stupa can also attain the state of non-retrogression.』 And the Karma-Vipāka Sūtra (Yèbào Chābié Jīng) says: 『Worshipping the Buddha can attain great Nirvana.』 etc. These scriptures refer to those who have already planted good causes, while the current discussion is about beginners, directly saying that they can reach the final result, so it is different from the current discussion. Someone cites...
《大論》小因大果者，不例亦爾。
「度我可施眾生」者，若論度我應在物機，施謂施設。今釋迦因聞十方諸佛慰喻，乃稱南謨答于諸佛，故知釋迦不請諸佛度也。「五戒經」至「施佛」者，準佛亦無驚怖之理，依下譬中長者聞已驚入火宅，法身思機義當驚怖。「喜稱南謨佛」者，即酬順中釋南無諸佛。「五戒經釋歸命」者(云云)。「那先經」等者，彼經云：「那先小時有故舊，為邊小國王，善能問難，有多問答亦可兼釋小疑。那先云：諸沙門說世間火不如地獄火熱。王曰：持小石置世間火至暮不銷，取大石置泥犁火中即銷者，惡人死在泥犁百千萬歲，何以不銷？那先問：水中魚蛟以石為食不？王言：如是。那先云：石消不？王云銷。那先言：腹中子消不？王言：不銷。那先言：何以不銷？王言：福德使然。那先言：在地獄中惡業未盡是故不銷，亦如狼食骨，骨銷子不銷。又問：佛有相好不？答：有。王言：佛父母有不？答：無。王言：佛亦無人生皆似父母故。那先言：王見蓮華不？答言：見。又問：生淤泥不？答：生淤泥。那先云：豈以蓮華生淤泥似淤泥耶？佛亦如是。王又問：一人死生罽賓，一人死生泥犁，誰先到？那先言：如兩鳥共飛從彼來此，一止高樹、一止下樹，兩鳥飛誰影先至地？王言：俱至地
【現代漢語翻譯】 現代漢語譯本 《大論》中小因大果的例子，不舉例也是一樣的道理。
關於『度我可施眾生』，如果說『度我』，應該著眼於眾生的根機，『施』指的是施設教化。現在釋迦牟尼佛因為聽到十方諸佛的慰問和讚歎，於是稱念『南謨』（皈依）十方諸佛，由此可知釋迦牟尼佛並沒有請求諸佛來度化自己。關於『五戒經』到『施佛』，按照常理，佛陀是不會有驚慌恐懼的。以下面的譬喻來說，長者聽到火宅的描述後感到驚恐，並進入火宅，從法身思機的角度來說，應當感到驚怖。『喜稱南謨佛』，這是在酬順中解釋『南無諸佛』。『五戒經釋歸命』（此處省略具體內容）。關於『那先經』等，該經中記載：『那先（Nāgasena，佛教僧侶）小時候有一位故交，是邊境小國的國王，擅長辯論，有很多問答可以用來解釋小的疑惑。那先說：一些沙門說世間的火不如地獄的火熱。國王說：拿一塊小石頭放在世間的火中，到晚上也不會融化，拿一塊大石頭放在地獄的火中就會立刻融化，那麼惡人在地獄中經歷百千萬年，為什麼不會被燒燬？那先反問：水中的魚和蛟龍以石頭為食物嗎？國王說：是的。那先問：石頭會被消化嗎？國王說：會被消化。那先說：那魚和蛟龍腹中的子會被消化嗎？國王說：不會被消化。那先問：為什麼不會被消化？國王說：這是福德的力量。那先說：在地獄中的眾生，因為惡業沒有消盡，所以不會被燒燬，就像狼吃骨頭，骨頭會被消化，但是狼腹中的子不會被消化一樣。國王又問：佛陀有相好嗎？回答：有。國王說：佛陀有父母嗎？回答：沒有。國王說：佛陀也沒有，人都是像父母的。那先說：國王見過蓮花嗎？回答：見過。又問：蓮花生長在淤泥中嗎？回答：生長在淤泥中。那先說：難道蓮花因為生長在淤泥中就和淤泥相似嗎？佛陀也是如此。國王又問：一個人死後生在罽賓（Kashmir，古代地名），一個人死後生在地獄，誰先到達？那先說：就像兩隻鳥一起飛，從那裡飛到這裡，一隻停在高樹上，一隻停在矮樹上，兩隻鳥的影子誰先到達地面？國王說：同時到達地面。』
【English Translation】 English version In the Mahāprajñāpāramitopadeśa (Dà lùn), the principle of small causes leading to great effects applies even when examples are not explicitly given.
Regarding 'deliver me and bestow upon sentient beings,' if we speak of 'delivering me,' it should focus on the faculties of beings; 'bestow' refers to the establishment of teachings. Now, because Śākyamuni Buddha heard the consolation and praise of the Buddhas of the ten directions, he then recited 'Namo' (homage) to the Buddhas of the ten directions, from which it is known that Śākyamuni Buddha did not request the Buddhas to deliver him. Regarding 'Five Precepts Sutra' to 'bestow upon the Buddha,' according to reason, the Buddha would not have fear or panic. To illustrate with the following analogy, the elder, upon hearing the description of the burning house, felt fear and entered the burning house; from the perspective of the Dharma body contemplating the faculties, one should feel fear. 'Joyfully reciting Namo Buddha' is explaining 'Namo Buddhas' in the context of responding and complying. 'Five Precepts Sutra explains taking refuge' (details omitted here). Regarding 'Nāgasena Sutra' etc., that sutra records: 'When Nāgasena (Nāgasena, a Buddhist monk) was young, he had an old friend who was the king of a small border country, skilled in debate, and had many questions and answers that could be used to explain small doubts. Nāgasena said: Some śrāmaṇas (monastics) say that the fire of the world is not as hot as the fire of hell. The king said: Take a small stone and place it in the fire of the world, and it will not melt by evening; take a large stone and place it in the fire of naraka (hell), and it will melt immediately. So why do evil people not burn away after hundreds of millions of years in naraka? Nāgasena asked in return: Do fish and dragons in the water eat stones? The king said: Yes. Nāgasena asked: Are the stones digested? The king said: They are digested. Nāgasena said: Then are the offspring in the bellies of the fish and dragons digested? The king said: They are not digested. Nāgasena asked: Why are they not digested? The king said: It is the power of merit. Nāgasena said: In naraka, because the evil karma has not been exhausted, they are not burned away, just as a wolf eats bones, the bones are digested, but the offspring in the wolf's belly are not digested. The king also asked: Does the Buddha have auspicious marks? The answer: Yes. The king said: Did the Buddha have parents? The answer: No. The king said: The Buddha also did not have parents, but people all resemble their parents. Nāgasena said: Has the king seen a lotus flower? The answer: I have seen it. He asked again: Does it grow in mud? The answer: It grows in mud. Nāgasena said: Does the lotus flower resemble the mud because it grows in mud? The Buddha is also like this. The king also asked: If one person dies and is born in Kashmir (Kashmir, an ancient place name), and another person dies and is born in naraka, who arrives first? Nāgasena said: It is like two birds flying together from there to here, one stopping on a tall tree and one stopping on a short tree, whose shadow reaches the ground first? The king said: They reach the ground at the same time.'
。王言：善哉！善哉！」余文雖非疏正意，因便知之。亦增智破邪以顯唸佛。
「胎經報恩經華林會」等者，經云：「第一會度九十六億人，第二會度九十四億人，第三會度九十二億人」，並是初教得果人也。于彼佛所至第五時，亦悉被會。「若例上」等者，上六度文后結三教為此三句，今了因智亦復如是，皆開偏小以成於實。又雙非之言始自三藏菩薩，亦異凡小，乃至別教地前並須開之，然亦須知開之所以，若心粗境妙但開其心，如以相心持《法華經》，若聞《法華》一句一偈等，若境粗心妙境已隨轉不須論開，若俱粗者須心境俱開，亦可但開其心境無不轉，道理必須知善體性，方乃名開。總而言之心境並開，尚開久遠四惡粗智，況人天智，若不開之則佛之知見永埋四惡，長沒人天。
問答意者，開彼過去微善，正擊現在執心，已為過佛之所開竟，所以于佛滅后聞一句經云與記者，舉沒況深，並是預開其心，令成心境俱妙，若佛滅后聞是經不信者，尚付后佛法華會中為開其心。經意正云，三世皆開我豈不然？「未來佛兩行頌教一」者，經文既云雖說及是故說，知是教一。初一行中初三句云雖說百千億等者，指七方便一切權說同成了因，其實為佛乘一句明說權意。諸佛下一行明說一之由，由知無性而修凈
【現代漢語翻譯】 現代漢語譯本。國王說：『太好了！太好了！』其餘文字雖然並非直接闡釋正意，但因此也能明白。也能增長智慧，破除邪見，從而彰顯唸佛的功德。 『胎經、報恩經、華林會』等，經中說：『第一會度化九十六億人，第二會度化九十四億人，第三會度化九十二億人』，這些都是最初接受教化而證得果位的人。在那些佛的第五次集會時，也都全部被度化。『若例上』等，上面六度文之後總結三教為此三句，現在了因智也是這樣，都是爲了開顯偏頗的小乘而成就真實。另外，『雙非』的說法始於三藏菩薩，也不同於凡夫小乘，乃至別教菩薩于登地之前都需要開顯。然而也必須知道開顯的原因，如果心粗糙而境界微妙，就只開顯其心，例如以執著于相的心來持誦《法華經》（Lotus Sutra），如果聽到《法華經》一句一偈等，如果境界粗糙而心微妙，境界已經隨心轉變，就不需要談開顯。如果心境都粗糙，就需要心境都開顯，也可以只開顯其心，境界沒有不轉變的。道理必須明白，善於體會自性，才能稱之為開顯。總而言之，心境都開顯，尚且開顯久遠四惡道的粗糙智慧，更何況人天道的智慧，如果不開顯，那麼佛的知見將永遠埋沒在四惡道中，長久沉溺於人天道中。 問答的用意是，開顯他們過去微小的善根，直接擊破現在執著的心。已經為過去諸佛所開顯完畢，所以對於佛滅度后聽到一句經文就相信並記錄的人，是舉淺顯的例子來比況深遠的意義，都是預先開顯他們的心，使他們成就心境俱妙。如果佛滅度后聽到這部經不相信的人，尚且交付給未來佛的法華會上來開顯他們的心。經文的意義正是說，三世諸佛都在開顯，我難道會不這樣嗎？『未來佛兩行頌教一』，經文既然說『雖說』以及『是故說』，就知道是教一。第一行中前三句說『雖說百千億等』，指的是七方便的一切權巧之說，都共同成就了了因，其實是爲了佛乘一句而明確說明權巧之意。諸佛下一行明確說明『一』的由來，由於知道諸法無自性而修習清凈。
【English Translation】 English version. The king said, 'Excellent! Excellent!' Although the remaining text does not directly explain the true meaning, it can be understood because of this. It can also increase wisdom, destroy wrong views, and thus manifest the merit of reciting the Buddha's name (Nianfo). Regarding the 'Garbha Sutra (Tai Jing), Sutra of Gratitude (Baoen Jing), Hualin Assembly,' etc., the sutra says, 'The first assembly liberated ninety-six billion people, the second assembly liberated ninety-four billion people, the third assembly liberated ninety-two billion people.' These are all people who initially received teachings and attained fruition. In the fifth assembly of those Buddhas, they were all liberated. 'If we follow the example above,' etc., after the six perfections (paramitas) above, the three teachings are summarized into these three sentences. Now, the wisdom of complete cause (liao yin zhi) is also like this, all to reveal the biased small vehicle (Hinayana) and accomplish the true. In addition, the saying of 'double negation' (shuang fei) originated from the Tripitaka Bodhisattva, and is also different from ordinary small vehicles. Even Bodhisattvas of the Separate Teaching (Bie Jiao) need to be revealed before reaching the ground (bhumi). However, it is also necessary to know the reason for the revelation. If the mind is coarse and the realm is subtle, then only the mind is revealed, such as holding the Lotus Sutra (Fa Hua Jing) with a mind attached to form. If one hears a verse or a line of the Lotus Sutra, etc., if the realm is coarse and the mind is subtle, the realm has already changed with the mind, so there is no need to discuss revelation. If both the mind and the realm are coarse, then both the mind and the realm need to be revealed. It is also possible to only reveal the mind, and the realm will inevitably change. The principle must be understood, and one must be good at understanding the nature, then it can be called revelation. In short, both the mind and the realm are revealed, and even the coarse wisdom of the four evil realms (four destinies) of the distant past is revealed, let alone the wisdom of humans and gods. If it is not revealed, then the Buddha's knowledge and vision will be forever buried in the four evil realms, and will be immersed in the realms of humans and gods for a long time. The intention of the question and answer is to reveal their past small good roots and directly strike at their present clinging mind. It has already been revealed by the Buddhas of the past. Therefore, for those who hear a line of scripture after the Buddha's parinirvana and believe and record it, it is using a shallow example to compare a profound meaning, all to reveal their minds in advance, so that they can achieve the perfection of both mind and realm. If those who hear this sutra after the Buddha's parinirvana do not believe it, they are still entrusted to the Lotus Assembly of the future Buddha to reveal their minds. The meaning of the sutra is precisely saying, 'The Buddhas of the three times are all revealing, how could I not do so?' 'The two lines of verse of the future Buddha teach one,' since the sutra says 'although it is said' and 'therefore it is said,' we know that it is the one teaching. The first three sentences in the first line, 'although it is said hundreds of thousands of billions, etc.,' refer to all the expedient teachings of the seven expedients (seven skillful means), which together accomplish the complete cause. In fact, it is to clearly explain the meaning of the expedient with the one sentence of the Buddha vehicle. The next line, 'All Buddhas,' clearly explains the origin of 'one,' because they know that all dharmas have no self-nature and cultivate purity.
緣，令得成就能演此乘。「知法常無性」等者，一實理上性相二空，無性性空即無四性，既雲實相無自性等，故知即是理性性空；性空既爾相空準知，無性亦無即是相空。故知經中一無性言具二無性，即是無性性、無相性也。本自有之，故曰常無知者照也。具如《止觀》第五不思議境中一念三千非自他等，既無四性，一念亦無，即是性空；既無一念，無念亦無，即是相空，即是不思議之二空也。若不了今家依于《智論》、《中論》等，準理準義，緣於心性立此二空，諸無可準，非用法相者之所逮也。故於實道須閑修性，若本自二空即是性德，若推檢入空即是修得，推而不成須修萬行正助合行，行中具足一切諸行方名緣因，聞斯義已方乃名開。
問：
世間因緣可以四句了生無生，今性本凈非關緣起，何須以此四句推之？
答：
世緣起法亦本無生，但由情計謂之為生；理性亦爾，由謂自他等故須推之。二空不顯，尚須更約續待推檢，況因緣耶？自有傳說此義者來，少有曉此性相三假。
問：
今文何故不立斯觀？
答：
經從利根者開。
「佛種」等者，注家云：無空有性名曰無性，堪紹繼菩提名為種。如此釋者此從修得，未識性種。嘉祥雲無性者，但云無
自性。又以三義而釋佛種，謂一乘教、菩提心、如來藏。教及發心但是種緣，雖即云藏，不云空與不空及行理，故不知因中為在何因成種成性？故於正緣了中須識性種，所謂三道；次知類種即彈指等。然應知緣起通於染凈，理非染凈緣起宛然，此凈緣起即是說由，明由凈緣從因至果及不思議感應之理，故以此說為其種緣。他云：為由行者善根力故，如來識上文義相生，具如前文釋聞中破于中初云。「中道」下立本無性為本性德，故知今種即性家之種，是故還立無性為本。為欲更明性家緣起，以種言之，種者生義，即前十界界如理性俱性並種，具如前釋。
「迷此」下雙明染凈二種緣起，先染、次凈。染中由無明故為法性緣，由迷之緣而起九界，界界三千事緣起也。即是性種從迷緣故起于眾生，即是真如隨於染緣。「解此」下明凈緣起，即聞一乘教、起一乘行，行通因果能成正覺。「欲起」等者，成正覺已能為他說，故說一乘在教一也。即果佛種從凈緣起，眾生佛種從說緣起，若也通途為染凈者，亦可十界展轉互論。今明佛乘，須以九界皆名為染。「又無性」等者，以緣資了，正明緣了功能相成，對正雖然，若論行體一一無不三因具足，即修得也。種果既成故云「得起」。「一起一切起」者，顯果乘相，依正主伴
【現代漢語翻譯】 現代漢語譯本 自性。又用三種意義來解釋佛種（Buddha-nature），即一乘教（Ekayana teaching）、菩提心（Bodhi-citta）、如來藏（Tathagatagarbha）。教法和發心只是種子生長的助緣，雖然也說到如來藏，但沒有說到空與不空以及修行之理，所以不知道在因地中，什麼因才能成就種子，成就自性？因此，在正緣（primary cause）和了因（enabling condition）中，必須認識自性之種，也就是三道（three paths）；其次要知道同類之種，比如彈指等。然而應當知道，緣起（dependent origination）普遍適用於染（defilement）和凈（purity），理體並非染凈，但緣起卻清晰分明。這清凈的緣起，就是說明由，闡明由清凈的緣從因到果，以及不可思議的感應之理，所以用這個來說明是佛種的助緣。其他人說：因為修行者善根的力量，如來識（Tathagata-alaya-vijnana）上文義相生，具體如前文解釋聞中破斥的內容。其中一開始說『中道』，下面立本無性為本性德，所以知道現在的種就是性家之種，因此還是立無性為根本。爲了更明白性家的緣起，用種來表達，種是生長的意思，即前面說的十界（ten realms），界如理性都具有自性併成為種子，具體如前面的解釋。 『迷此』下面同時說明染凈兩種緣起，先說染，后說凈。染中由於無明（ignorance）的緣故，成為法性（Dharmata）的緣，由迷惑的緣而生起九界（nine realms），界界三千的事緣起。這就是自性之種從迷惑的緣故而生起眾生，也就是真如（Tathata）隨順於染污的緣。『解此』下面說明清凈的緣起，即聽聞一乘教，生起一乘行，修行貫通因果，能夠成就正覺（perfect enlightenment）。『欲起』等，是說成就正覺后能夠為他人宣說，所以說一乘在於教法。這就是果佛種從清凈的緣起，眾生佛種從宣說的緣起，如果從普遍的角度來說染凈，也可以十界輾轉互相討論。現在說明佛乘，必須把九界都稱為染。『又無性』等，是用緣來資助了因，正是說明緣和了因的功能互相成就，雖然是對正因（direct cause）而言，但如果論修行本體，沒有一樣不是三因（three causes）都具備的，也就是修習而得到的。種子和果實既然成就，所以說『得起』。『一起一切起』，是顯示果乘的相，依報和正報，主體和伴隨。
【English Translation】 English version Self-nature. Furthermore, the Buddha-nature (Buddha-dhatu) is explained with three meanings: the Ekayana teaching (one vehicle teaching), Bodhi-citta (the mind of enlightenment), and Tathagatagarbha (Buddha-womb/Buddha-matrix). The teaching and the arising of the mind are merely supporting conditions for the seed. Although the Tathagatagarbha is mentioned, there is no discussion of emptiness and non-emptiness, nor the principles of practice. Therefore, it is not known what cause in the causal stage can accomplish the seed and self-nature. Thus, in the primary cause (hetu) and enabling condition (pratyaya), one must recognize the seed of self-nature, which is the three paths (trimarga); secondly, one must know the similar seeds, such as snapping the fingers. However, it should be known that dependent origination (pratityasamutpada) universally applies to defilement (samklesa) and purity (vyavadana). The principle is not defilement or purity, but dependent origination is clearly distinct. This pure dependent origination explains the 'by which,' clarifying the principle of pure conditions from cause to effect, and the inconceivable response. Therefore, this is used to explain the supporting condition of the Buddha-seed. Others say: because of the power of the practitioner's good roots, the meaning of the text arises on the Tathagata-alaya-vijnana (store consciousness of the Tathagata), as explained in detail in the previous text refuting the content of hearing. Among them, it initially says 'Middle Way,' and below establishes the inherent non-self-nature as the inherent virtue of self-nature. Therefore, it is known that the current seed is the seed of the family of self-nature, and thus still establishes non-self-nature as the root. To further clarify the dependent origination of the family of self-nature, it is expressed with the term 'seed.' Seed means growth, which is the ten realms (dasa-dhatu) mentioned earlier. The realms, such as the principle of reality, all possess self-nature and become seeds, as explained in detail earlier. Below 'Deluded by this' simultaneously clarifies the dependent origination of both defilement and purity, first defilement, then purity. In defilement, due to ignorance (avidya), it becomes the condition for Dharmata (the nature of reality), and from the condition of delusion, the nine realms (nava-dhatu) arise, the dependent origination of the three thousand events in each realm. This is the seed of self-nature arising from the condition of delusion, which is Thusness (Tathata) conforming to the defiled conditions. Below 'Understanding this' clarifies the pure dependent origination, which is hearing the Ekayana teaching and arising the Ekayana practice. Practice penetrates cause and effect, and can accomplish perfect enlightenment (samyak-sambodhi). 'Desiring to arise' etc., means that after accomplishing perfect enlightenment, one can preach to others, so it is said that the Ekayana is in the teaching. This is the fruit Buddha-seed arising from pure conditions, and the sentient beings' Buddha-seed arising from preaching. If speaking of defilement and purity from a general perspective, the ten realms can also be discussed mutually in turn. Now clarifying the Buddha-vehicle, it is necessary to call all nine realms defiled. 'Also non-self-nature' etc., is using conditions to assist the enabling condition, which precisely clarifies the mutual accomplishment of the functions of conditions and enabling condition. Although it is in relation to the direct cause (hetu), if discussing the essence of practice, there is nothing that does not fully possess the three causes (tri-hetu), which is obtained through cultivation. Since the seed and fruit are accomplished, it is said 'obtained arising.' 'One arising, all arising' is to reveal the aspect of the fruit vehicle, the dependent reward and the proper reward, the main and the accompanying.
乃至酬因，一塵一行一時俱起，起者成也。「如此」下結果乘成相，修性一合無復分張，即是理性三因開發，通名三性，自此已去不可改故。此為銷經直從開說，具明修相，委在《止觀》十法成乘，境中具兼修性性種，正行爲了，助開為緣，二十五法為前方便，辯下九法明鑑修發，教行正助所諸是理，理一即是所住法位世間相常；若不爾者，依境修習委心無地，故知修性俱有自他，先推性中無明為他，依此起行方推行他，以此兩他共推一自，若推性者袪滯達理，若推修者離著行成，以性本亡泯于修始，是則兩照同明、雙惑俱遣，如是方了染凈緣起，無始無本咸歸一如，且從凈緣有所說邊，故云教一。故五佛言殊大理不別，若不爾者，豈因緣事引四佛同？
理一中雲「是法」等者，初是法者正示理一，世人悉謂理性本凈，理若本凈何用修之？若本不凈修亦不成？今云理凈非已凈也。「眾生」下釋住法位，眾生正覺重出是法，法不出如皆如為位，眾生理是、佛已證是，故名為住，如位一故故名為位，染凈之法皆名是法。染謂眾生、凈即正覺，眾生正覺是能住法，染凈一如是所住位，分局定限故名為位，位無二稱同立一如，不出真如故唯局此，此局即通遍一切故，局之極也，通之盛也。如世王位為人所住，位亦性也，
【現代漢語翻譯】 現代漢語譯本：乃至酬償因果，一微塵、一行持、一瞬間同時生起，生起即是成就。『如此』之下，是結果與乘法成就之相，修習與本性合一，不再有分離，這就是理性三因的開發，統稱為三性，從此以後不可更改。這是從開始就直接闡述經文，詳細說明修習之相，詳細內容在《止觀》十法成乘中，境中兼具修性與性種，正行是了因，助開是緣因，二十五法是前方便，辯論下面的九法，是爲了明白鑑別修習的生髮，教、行、正助所依據的都是理，理一就是所住的法位，世間相是常住的；如果不是這樣，依據境界修習，內心就沒有依託之地，所以知道修性是自他都具備的，先推究性中的無明為他，依據這個生起行持，再推究行持中的他，用這兩個『他』共同推究一個『自』，如果推究本性，就能去除滯礙，通達真理，如果推究修習，就能遠離執著，成就行持，因為本性本來就是空寂的，在修習開始時就泯滅它，這樣就能兩方面都照見光明，兩種迷惑都去除，這樣才能明白染凈緣起的道理，無始無終都歸於一如，暫且從清凈的因緣有所說的方面來說，所以說教法是一致的。所以五佛所說的道理雖然不同，但根本的理體沒有差別，如果不是這樣，怎麼會因為因緣之事而引用四佛的說法呢？ 理一中說的『是法』等，最初的『是法』是正顯示理一，世人都認為理性本來就是清凈的，如果理性本來就是清凈的，那還用修什麼呢？如果本來就不清凈，修也不會成功？現在說理是清凈的，不是已經清凈了。『眾生』下解釋住法位，眾生與正覺重複說『是法』，法不超出如，一切如都是法位，眾生的理是，佛已經證得是，所以名為住，如與法位是一致的，所以名為位，染凈之法都名為是法。染是指眾生，凈是指正覺，眾生與正覺是能住的法，染與凈一如是所住的法位，分局定限所以名為位，法位沒有兩種稱謂，共同建立一如，不超出真如所以只侷限於此，這個侷限就是通遍一切，是侷限的極致，是通達的盛大。如同世間的王位是人所住的，法位也是本性。
【English Translation】 English version: Even to repaying cause and effect, a single dust, a single practice, a single moment arise simultaneously, arising is accomplishment. Below 'suchness' is the appearance of result and multiplication accomplishment, cultivation and nature unite without further separation, which is the development of the three causes of reason, collectively called the three natures, from this point onward it cannot be changed. This is directly explaining the sutra from the beginning, detailing the appearance of cultivation, the details are in the 'Mohe Zhiguan' (Great Calming and Contemplation) ten methods to accomplish the vehicle, the realm includes both cultivation-nature and nature-seed, proper practice is the direct cause, assisting opening is the conditional cause, the twenty-five dharmas are the preliminary means, discussing the following nine dharmas to clarify the discernment of cultivation's arising, the teachings, practices, proper and assisting are all based on principle, the oneness of principle is the abiding dharma position, the world's appearance is constant; if not, relying on the realm to cultivate, the mind has no place to rely on, therefore know that cultivation-nature both have self and other, first infer ignorance in nature as other, based on this arise practice to then infer practice's other, using these two 'others' to jointly infer one 'self', if inferring nature, then remove stagnation and reach principle, if inferring cultivation, then leave attachment and accomplish practice, because nature is originally empty, extinguish it at the beginning of cultivation, then both illuminations are equally bright, both confusions are simultaneously dispelled, in this way one understands the arising of defilement and purity, without beginning or end all return to oneness, for now from the side of pure conditions something is said, therefore it is said that the teachings are one. Therefore the words of the five Buddhas are different but the great principle is not different, if not, how could the affairs of causes and conditions lead to the agreement of the four Buddhas? In the oneness of principle it says 'this dharma' etc., the initial 'this dharma' is directly showing the oneness of principle, the people of the world all say that the nature of reason is originally pure, if the nature of reason is originally pure, then what is the use of cultivating it? If it is originally not pure, then cultivation will not succeed? Now it is said that the principle is pure, not that it is already pure. Below 'sentient beings' explains the abiding dharma position, sentient beings and right enlightenment repeat 'this dharma', dharma does not go beyond suchness, all suchness is the dharma position, the principle of sentient beings is, the Buddha has already realized is, therefore it is called abiding, suchness and dharma position are consistent, therefore it is called position, the dharmas of defilement and purity are all called this dharma. Defilement refers to sentient beings, purity refers to right enlightenment, sentient beings and right enlightenment are the dharmas that can abide, defilement and purity are one suchness is the abiding position, division and limitation therefore it is called position, the dharma position does not have two names, jointly establishing one suchness, not going beyond true suchness therefore it is only limited to this, this limitation is to pervade everything, it is the extreme of limitation, it is the greatness of pervasion. Like the worldly king's position is what people abide in, the dharma position is also nature.
不可改故，如人王性始終不改，布衣登極相殊性一。「世間相常住者」，相可表幟、位可久居，眾生正覺相位無二，顯迷即理、理即常住，佛已契常、眾生理是，故正覺眾生相位常住，染凈相位既同一如，是故相位其理須等。佛依世間修成極理，驗知世間本有斯理，故云常住。
問：
位可一如，相云何等？
答：
位據理性決不可改，相約隨緣緣有染凈，緣雖染凈同名緣起，如清濁波濕性不異，同以濕性為波，故皆以如為相，同以波為濕性，故皆以如為位，所以相與常住其名雖同，染凈既分如位須辯，況世間之稱亦通染凈因果故也。今且從悟顯迷、以凈顯染，則凈悟得於常事，迷染但名常理。又世間之名通收依正，常住之稱不礙二途，故云理一。若不了此徒云開權，如何顯實？故今問之：被開之法唯信佛說？為亦改迷？雖復四法咸以人攝，得意忘言說不可盡。「又釋」下單約生釋世間相常。向釋雖然事理通總，未的示其理境所在，故以陰入對正因說，九界陰入位本常住。
法華文句記卷第五(中)
法華文句記卷第五(下)
唐天臺沙門湛然述
次「然此」下以正陰入對修緣了，三因六法不即不離。言「正因」等者，互舉一邊，應云陰入與性正因不即不離，復與
【現代漢語翻譯】 現代漢語譯本： 不可改變的緣故，就像人王的本性始終不改變一樣，平民百姓登上王位，（雖然）地位不同但本性是一樣的。『世間相常住者』，相可以作為標誌，位可以長久保持，眾生證得正覺的相位沒有差別，顯現和迷惑就是理，理就是常住，佛已經契合了常，眾生本具此理，所以正覺眾生的相位是常住的，染和凈的相位既然同一如，因此相位在道理上必須相等。佛依據世間修行成就了極理，驗證得知世間本來就有這個理，所以說常住。 問： 地位可以同一如，相如何相等？ 答： 地位依據理性決定不可改變，相是根據隨緣，緣有染和凈，緣雖然有染和凈，但都叫做緣起，就像清水和濁水，濕性沒有差異，都以濕性作為波，所以都以如作為相，都以波作為濕性，所以都以如作為位，所以相與常住，名稱雖然相同，但染和凈既然有分別，如和位必須分辨，何況世間的稱呼也貫通染凈因果的緣故。現在且從悟來顯現迷，用凈來顯現染，那麼凈悟得於常事，迷染只是常理。而且世間的名稱統攝依報和正報，常住的稱呼不妨礙二途，所以說理一。如果不瞭解這個，只是說開權，如何顯實？所以現在問：被開顯的法只是相信佛說嗎？還是也能改變迷惑？即使四法都以人來統攝，（但）領會了意思就忘記言語，（其中的道理）說不完。『又釋』下面單獨就眾生來解釋世間相常。前面的解釋雖然事和理都貫通總括，但沒有明確指示它的理境所在，所以用陰入來對應正因說，九界的陰入的位本來就是常住的。 《法華文句記》卷第五(中) 《法華文句記》卷第五(下) 唐天臺沙門湛然 述 其次『然此』下面用正陰入來對應修緣了，三因六法不即不離。說『正因』等，是互相舉一邊，應該說陰入與性正因不即不離，又與……
【English Translation】 English version: Because it cannot be changed, just as the nature of a human king never changes. When a commoner ascends to the throne, (although) the position is different, the nature is the same. 'The characteristic of the world is permanence,' the characteristic can serve as a sign, the position can be maintained for a long time, and there is no difference in the phase of sentient beings attaining perfect enlightenment. Manifestation and delusion are the same as principle, and principle is permanence. The Buddha has already aligned with permanence, and sentient beings inherently possess this principle. Therefore, the phase of enlightened sentient beings is permanent. Since the phases of defilement and purity are the same, therefore, the principle of phases must be equal. The Buddha cultivated and achieved the ultimate principle based on the world, verifying that the world originally had this principle, hence the saying 'permanent'. Question: Position can be the same, how can characteristics be equal? Answer: Position is based on reason and cannot be changed. Characteristics depend on conditions, and conditions have defilement and purity. Although conditions have defilement and purity, they are both called dependent origination. Just like clear and turbid water, the wet nature is not different. Both use wetness as a wave, so both use 'suchness' (如) as a characteristic. Both use the wave as wetness, so both use 'suchness' as a position. Therefore, although the names of characteristic and permanence are the same, since defilement and purity are distinguished, 'suchness' and position must be differentiated, moreover, the term 'world' also encompasses the causes and effects of defilement and purity. Now, let's use enlightenment to reveal delusion, and use purity to reveal defilement. Then, pure enlightenment is obtained from constant affairs, and deluded defilement is just a constant principle. Furthermore, the name 'world' encompasses both the dependent and the principal realms, and the term 'permanence' does not hinder the two paths, hence the saying 'principle is one.' If one does not understand this, merely talking about opening the provisional, how can one reveal the real? Therefore, I ask now: Is the Dharma that is being revealed only to be believed in the Buddha's words? Or can it also change delusion? Even though the four Dharmas are all encompassed by humans, (but) once the meaning is grasped, the words are forgotten, (the principles within) cannot be fully expressed. 'Another explanation' below explains the permanence of the world's characteristics solely from the perspective of sentient beings. Although the previous explanation encompassed both affairs and principles, it did not clearly indicate where its principle realm lies. Therefore, using the skandhas (陰) and entrances (入) to correspond to the direct cause (正因), the positions of the skandhas and entrances of the nine realms are originally permanent. The Annotations on the Words and Phrases of the Lotus Sutra, Volume 5 (Middle) The Annotations on the Words and Phrases of the Lotus Sutra, Volume 5 (Lower) Composed by the Tang Dynasty Tiantai Monk Zhanran Next, 'However, this' below uses the correct skandhas and entrances to correspond to cultivation and conditions, the three causes and six Dharmas are neither identical nor separate. Saying 'direct cause' etc., is mutually citing one side, it should be said that the skandhas and entrances are neither identical nor separate from the inherent direct cause, and also with...
修得緣了不即不離，正因與六法理是故不離，但理故不即，緣了與六亦復如是。
問：
文中何故作偏說耶？
答：
以易顯故，正本不離今加不即，緣了不即今加不離，故須各具方名盡理。此用《大經》摸象之喻，喻文具如《止觀》第三記引。言「六法」者，五陰、神我，是故此六亦名正因，同屬苦故；亦名緣了，兼惑業故。此中須有通別二對：別者，六中行及神我是緣因種，餘數及色是了因種，識是正因種。若通對者，具如今文，六法性德正因與六法修得緣了，不即不離，是故修六性六一體無殊。當知陰入只是常住，若將此文與《止觀》中對通別者，彼對《大經》三德四德各有其意。
「道場」等者，果理先成故言「久暢」，且望寂場四十餘年為久暢耳。「物情障重」者，除三味中圓，余皆障重。「云云」者，歷部約味細分別之，上文有四者，準上但三：一出世意，二開權，三顯實。今既云四，當知上文亦可為四，應云第四總以人一理一結上三世，可不如上，理合文別。故今云四，又有二不同：一者上先開權次顯實，今先顯實次開權；二者上文實中但有教行，今此理教或理行也。不同無妨，故不別云。
「指上本下」者，下譬品文用此為本，譬必有法故云「本下」。「文義
【現代漢語翻譯】 現代漢語譯本：修證到緣和了達的境界，就是不即不離的狀態。正因和六法之理，因此是不離的，但因為是理，所以是不即的。緣了和六法也是如此。
問：
文中為何要作偏面的解說呢？
答：
爲了容易顯現。正本不離，現在加上不即；緣了不即，現在加上不離。所以必須各自具備，才能完全闡明道理。這裡用《大般涅槃經》（《大經》）中摸象的譬喻，譬喻的內容詳見《止觀》第三卷的記載。所說的『六法』，指的是五陰（色、受、想、行、識，構成人的五種要素）、神我（精神自我），因此這六法也稱為正因，因為它們都屬於苦；也稱為緣了，因為它兼具惑（迷惑）和業（行為）。這裡面需要有通別兩種對應：別者，六法中的行和神我是緣因的種子，其餘的數和色是了因的種子，識是正因的種子。如果通對來說，就像現在的文中所說，六法性德（本性具有的功德）的正因和六法修得的緣了，不即不離，因此修六法和性六法是一體的，沒有差別。應當知道陰入（五陰和十二入）只是常住的。如果將這段文字與《止觀》中的通別對應來看，它對《大經》的三德（法身德、般若德、解脫德）和四德（常、樂、我、凈）各有其意義。
『道場』等，因為果理先已成就，所以說『久暢』，而且相對於寂場四十餘年來說，算是久暢了。『物情障重』，除了三昧中的圓，其餘的都是障重。『云云』，歷部按照味道仔細地分別它，上文有四種，按照上文只有三種：一是出世意，二是開權，三是顯實。現在既然說是四種，應當知道上文也可以是四種，應該說第四種是總以人一理一來總結上三世，可以不像上面那樣，道理上應該和文有所區別。所以現在說是四種，又有兩種不同：一是上面先開權后顯實，現在先顯實后開權；二是上文的實中只有教行，現在這裡是理教或者理行。不同也沒有妨礙，所以沒有特別說明。
『指上本下』，下文譬喻品用這段文字作為根本，因為譬喻一定有法，所以說是『本下』。『文義』
【English Translation】 English version: Cultivating to the state of 'yuan' (condition) and 'liao' (understanding), one achieves a state of neither being identical nor separate. The 'zheng yin' (primary cause) and the principle of the Six Dharmas are therefore inseparable, yet because it is principle, it is not identical. The 'yuan liao' (conditioned understanding) and the Six Dharmas are also like this.
Question:
Why does the text offer a one-sided explanation?
Answer:
For the sake of easy manifestation. 'Zheng ben' (original essence) is inseparable, now adding 'not identical'; 'yuan liao' is not identical, now adding 'not separate'. Therefore, each must be fully equipped to completely elucidate the principle. This uses the analogy of 'touching the elephant' from the Mahāparinirvāṇa Sūtra (Da Jing), the details of which are recorded in the third volume of Mohe Zhiguan (Zhi Guan). The 'Six Dharmas' refer to the Five Skandhas (form, feeling, perception, mental formations, consciousness, the five aggregates that constitute a person) and 'Shen Wo' (spiritual self), hence these Six Dharmas are also called 'zheng yin' because they all belong to suffering; they are also called 'yuan liao' because they encompass delusion and karma. Within this, there needs to be two kinds of correspondence: general and specific. Specifically, 'xing' (action) and 'shen wo' among the Six Dharmas are seeds of 'yuan yin' (conditional cause), the remaining 'shu' (number) and 'se' (form) are seeds of 'liao yin' (understanding cause), and 'shi' (consciousness) is a seed of 'zheng yin' (primary cause). If generally corresponding, it is as the current text says, the 'zheng yin' of the Six Dharmas' inherent virtue and the 'yuan liao' cultivated from the Six Dharmas are neither identical nor separate, therefore cultivating the Six Dharmas and the inherent Six Dharmas are one and the same, without difference. It should be known that the 'yin ru' (Five Skandhas and Twelve Entrances) are merely constant dwelling. If this passage is compared with the general and specific correspondences in Zhi Guan, it has its own meaning for the Three Virtues (Dharmakāya, Prajñā, Liberation) and Four Virtues (eternity, bliss, self, purity) of the Da Jing.
'Do Chang' (bodhimanda) etc., because the fruit principle is already accomplished, it is said to be 'long proclaimed', and compared to the forty-plus years of the 'Ji Chang' (silent field), it is considered long proclaimed. 'Wu Qing Zhang Zhong' (sentient beings' obstructions are heavy), except for the 'yuan' (perfect) in samadhi, the rest are heavily obstructed. 'Yun Yun' (and so on), carefully distinguish it according to the taste of each section. The previous text has four, according to the previous text there are only three: first, the intention of transcending the world; second, opening the provisional; third, revealing the real. Now that it is said to be four, it should be known that the previous text can also be four, it should be said that the fourth is to summarize the previous three lifetimes with the unity of person and principle, it may not be like the above, the principle should be different from the text. Therefore, it is now said to be four, and there are two differences: first, the above first opens the provisional and then reveals the real, now it first reveals the real and then opens the provisional; second, the real in the above text only has teaching and practice, now here it is principle-teaching or principle-practice. Differences are not a hindrance, so it is not specifically stated.
'Zhi Shang Ben Xia' (pointing to the above as the root below), the text of the Parable Chapter below uses this as the root, because the parable must have a dharma, so it is said to be 'root below'. 'Wen Yi' (textual meaning)
交加」者，此中指下、至下指此，故云「尋疏」等也。章安預點使無眩亂，眩亂在鈍，利者何憂？然諸師分譬與法參互，宿世舛隔，欲為譬本取定莫從，故先敘非、後方正釋。初師五譬者，一長者譬，即若國邑下文是，法說即指今我亦如是已下文是。二思濟譬，即長者作是思惟已下文是，法說即指我以佛眼觀已下文是。三權誘譬，即爾時長者即作是念已下文是，法說即指我始坐道場已下文是。四平等譬，即爾時長者各賜已下文是，法說即指我見佛子等志求已下文是。五不虛譬，即舍利弗于汝意已下文是，法說即指汝等勿有疑已下文是。若於今家初是總譬，總譬有六，豈獨一長者，故不用之。第二思濟，於今家是救子不得者，但是別譬中用大擬宜譬耳。故知但云思濟其理不盡，故用大救子中三，擬宜無機息化，不應獨云思濟故也。第三譬去，今家從我以去，于別譬中離為六意，彼但有三，譬本不足故亦不用。瑤師盡以五佛章用為顯實。言「四章」者，合初章在釋迦章中，而以權實合為一章，以五濁章為不得說一。又以敦逼文為不得者，並不應文故不用也。而云譬中但三，則闕第三不得者者，以譬中無此文，故凡者不一也。文中所列乃以開權為第一，開權即顯實，應對第二等賜文也。此則譬本及譬太為疏略。然長行中五佛
【現代漢語翻譯】 現代漢語譯本 『交加』指的是經文中的『下』，『至下』也指此處，所以說『尋疏』等等。章安預先標點是爲了避免產生迷惑，迷惑是針對理解能力較差的人，對於聰明的人來說有什麼可擔心的呢？然而，各家師父對譬喻和法理的劃分相互交錯，與佛經原文存在差異，想要以譬喻為根本來確定經文的含義是不可取的，所以先敘述他們的錯誤之處，然後才進行正確的解釋。第一位師父提出了五種譬喻：一是長者譬（即『若國邑』以下的內容），法理的闡述（法說）即『指今我亦如是』以下的內容。二是思濟譬（即『長者作是思惟』以下的內容），法理的闡述即『我以佛眼觀』以下的內容。三是權誘譬（即『爾時長者即作是念』以下的內容），法理的闡述即『我始坐道場』以下的內容。四是平等譬（即『爾時長者各賜』以下的內容），法理的闡述即『我見佛子等志求』以下的內容。五是不虛譬（即『舍利弗于汝意』以下的內容），法理的闡述即『汝等勿有疑』以下的內容。如果按照現在的理解，第一個譬喻是總譬，總共有六種，豈止一個長者，所以不採用這種說法。第二個思濟譬，在現在的理解中是救子不得的情況，只是在別譬中用作『大擬宜譬』。由此可知，僅僅說是『思濟』並不能完全表達其含義，所以用『大救子』中的三種情況，擬宜無機息化，不應該只說是『思濟』。第三個譬喻去掉，現在的理解是從『我以』開始，在別譬中分離為六種含義，而原來的譬喻只有三種，譬喻的根本不足，所以也不採用。瑤師將五佛章全部用來顯現真實。所說的『四章』，是將初章合併在釋迦章中，並將權實合為一章，將五濁章視為『不得說』。又將敦逼文視為『不得者』，這都不符合經文的原意，所以不採用。而說譬喻中只有三種，就缺少了第三種『不得者』，因為譬喻中沒有這段文字，所以凡夫的理解並不一致。經文中所列的是以開權為第一，開權即顯現真實，對應的是第二種『等賜』文。這樣看來，譬喻的根本和譬喻都過於疏略。然而，在長行文中，五佛...
【English Translation】 English version 『Jiaojia (交加)』 refers to 『xia (下, below)』 in this context, and 『zhixia (至下, to the below)』 also refers to this, hence the saying 『xunshu (尋疏, seeking sparseness)』 and so on. Zhang』an』s (章安) preliminary punctuation is to prevent confusion; confusion is for the dull-witted, what worries do the sharp-witted have? However, various teachers』 divisions of parables and Dharma are intertwined, differing from the original scriptures. It is not advisable to take parables as the basis for determining the meaning of the scriptures, so first describe their errors, and then give the correct explanation. The first teacher proposed five parables: first, the parable of the elder (changzhe, 長者), which is the content from 『ruo guoyi (若國邑, if a country)』 onwards; the Dharma explanation (fashuo, 法說) is the content from 『zhi jin wo yi ru shi (指今我亦如是, referring to now, I am also like this)』 onwards. Second, the parable of thinking of salvation (siji, 思濟), which is the content from 『changzhe zuo shi siwei (長者作是思惟, the elder thought like this)』 onwards; the Dharma explanation is the content from 『wo yi fo yan guan (我以佛眼觀, I observe with the Buddha's eye)』 onwards. Third, the parable of expedient inducement (quanyou, 權誘), which is the content from 『er shi changzhe ji zuo shi nian (爾時長者即作是念, at that time, the elder immediately thought like this)』 onwards; the Dharma explanation is the content from 『wo shi zuo daochang (我始坐道場, I first sat at the Bodhi tree)』 onwards. Fourth, the parable of equality (pingdeng, 平等), which is the content from 『er shi changzhe ge ci (爾時長者各賜, at that time, the elder gave to each)』 onwards; the Dharma explanation is the content from 『wo jian fo zi deng zhi qiu (我見佛子等志求, I see Buddha's disciples aspiring)』 onwards. Fifth, the parable of non-emptiness (buxu, 不虛), which is the content from 『shelifu yu ru yi (舍利弗于汝意, Shariputra, in your opinion)』 onwards; the Dharma explanation is the content from 『ru deng wu you yi (汝等勿有疑, you should have no doubt)』 onwards. If according to the current understanding, the first parable is a general parable, there are six in total, not just one elder, so this saying is not adopted. The second parable of thinking of salvation, in the current understanding, is the situation of not being able to save the children, it is only used as the 『da ni yi pi (大擬宜譬, great analogy parable)』 in other parables. From this, it can be known that merely saying 『siji (思濟, thinking of salvation)』 does not fully express its meaning, so use the three situations in 『da jiu zi (大救子, great saving of children)』, analogy of no opportunity to cease transformation, it should not only be said 『siji (思濟, thinking of salvation)』. The third parable is removed, the current understanding starts from 『wo yi (我以, I use)』, in other parables, it is separated into six meanings, while the original parable only has three, the root of the parable is insufficient, so it is also not adopted. Yao』s teacher used all five Buddha chapters to manifest reality. The so-called 『si zhang (四章, four chapters)』 is to merge the first chapter into the Shakyamuni chapter, and combine the expedient and the real into one chapter, and regard the five turbidities chapter as 『bude shuo (不得說, cannot be said)』. Also, regarding the dunbi wen (敦逼文, urging text) as 『bude zhe (不得者, those who cannot)』, these do not conform to the original meaning of the scriptures, so they are not adopted. And saying that there are only three types in the parable, it lacks the third type 『bude zhe (不得者, those who cannot)』, because there is no such text in the parable, so the understanding of ordinary people is not consistent. What is listed in the scripture is to take opening the expedient as the first, opening the expedient is manifesting the real, corresponding to the second 『deng ci (等賜, equal giving)』 text. In this way, the root of the parable and the parable are too sparse. However, in the long line text, the five Buddhas...
章門，諸佛猶總又闕五濁，三佛準例其文更略，釋迦化主文相稍委，故但取釋迦離為四章，瑤師賒漫是故不用。次暢、龍二師並立六譬，其言似殊其意不別，二師並皆不立總譬，無可以對方便略頌，于別譬中文廣頌略，于中六義仍先分為四，細分更多，故知二師並與譬品義不相當，以第三第四隻是今家第二寢大施小耳。又不虛文合嘆法希有，而不述其意，是故不用。次光宅十譬意者，初立總譬與今文同，但下九譬望今即是廣頌六義；若望今文，下之九譬只應合為四譬，于中第二四行是今見火義耳。次我始下第三六行半，及第四十一行明三乘化得，是今寢大施小意耳。次我見下第五去，總有五文六行，是今顯實意耳。次汝等下第十一文是今不虛文耳。今家細開稍似光宅，然與信解宿世不同，故不細開。「有人」去，此是他人將今家義仍參光宅，故將此意以難光宅，等是細開何不作十九句？以光宅十譬對今總六別四，總別各開合有十八句，加光宅一句成十九句。何者？光宅第一即今家總譬，應離為六，光宅但合為一。第二見火去，今家別中離為四譬，光宅為九：一見火，今離為三，光宅但一。三我始等，即今文別四中第二寢大施小，光宅離為二文是也。光宅第五已下至第九，總五段文，今家合為一等賜譬，即別四譬中第三
【現代漢語翻譯】 現代漢語譯本 章門（章節的門徑），諸佛（一切佛）仍然總括了五濁（劫濁、見濁、煩惱濁、眾生濁、命濁），三佛（過去、現在、未來佛）按照慣例其文句更為簡略，釋迦（釋迦牟尼佛）化主（教化之主）的文句相對詳細，所以只取釋迦的離為四章，瑤師（指某位法師）和賒漫（指某位法師）因此不採用。其次，暢師（指某位法師）和龍師（指某位法師）都設立了六個比喻，他們的說法似乎不同，但意思沒有區別，這兩位法師都沒有設立總的比喻，沒有可以對應方便略頌（方便法門的簡略頌文），在個別比喻中文句廣而頌文略，其中六義仍然先分為四，細分則更多，因此可知這兩位法師都與《譬喻品》的意義不相符，因為第三和第四隻是今家（指天臺宗）的第二寢大施小（隱藏大的，施與小的）而已。又不虛文（真實不虛的文字）符合讚歎佛法的稀有，但沒有敘述其中的意義，所以不採用。其次，光宅（指光宅寺）的十個比喻的意思是，最初設立總的比喻與現在的文句相同，但下面的九個比喻相對於現在來說就是廣頌六義；如果相對於現在的文句，下面的九個比喻只應該合為四個比喻，其中第二段的四行是現在所說的見火義而已。其次，『我始』（我開始）下面的第三段六行半，以及第四段的一行說明三乘（聲聞乘、緣覺乘、菩薩乘）化得，是現在所說的寢大施小的意思。其次，『我見』（我看見）下面的第五段開始，總共有五段文字六行，是現在所說的顯實（顯現真實）的意思。其次，『汝等』（你們）下面的第十一文是現在所說的不虛文。現在家（指天臺宗）細緻地開顯稍稍類似光宅，然而與信解（相信理解）宿世（前世）不同，所以不細緻地開顯。「有人」（有的人）開始，這是其他人將現在家的意義仍然參照光宅，所以將這個意思來詰難光宅，同樣是細緻地開顯為什麼不作十九句？因為光宅的十個比喻對應現在總六別四，總別各自開合有十八句，加上光宅一句成為十九句。為什麼呢？光宅的第一段就是現在家的總比喻，應該分離為六，光宅卻合為一。第二段見火開始，現在家在個別比喻中分離為四個比喻，光宅分為九個：一個見火，現在家分離為三個，光宅卻只有一個。第三段我始等，就是現在文句中個別四個比喻中的第二個寢大施小，光宅分離為兩段文字就是了。光宅第五段以下到第九段，總共五段文字，現在家合為一個等賜譬（平等施與的比喻），就是個別四個比喻中的第三個。
【English Translation】 English version Chapter divisions: The Buddhas still generally encompass the Five Defilements (Kalpa turbidity, View turbidity, Affliction turbidity, Sentient being turbidity, Life turbidity). The Three Buddhas (past, present, and future Buddhas) follow the precedent, and their texts are even more concise. Shakyamuni (Shakyamuni Buddha), the Lord of Transformation, has relatively detailed texts, so only Shakyamuni's separation into four chapters is taken, and the methods of Teacher Yao and Sheman are not used for this reason. Next, Teachers Chang and Long both establish six metaphors, their words seem different, but their meanings are not different. Neither teacher establishes a general metaphor, so there is nothing to correspond to the expedient abbreviated verses. In the individual metaphors, the text is extensive, and the verses are brief. Among the six meanings, they are still first divided into four, and further subdivisions are even more numerous. Therefore, it is known that both teachers are not consistent with the meaning of the 'Parable Chapter,' because the third and fourth are only the second 'concealing the great and bestowing the small' of the present school (referring to the Tiantai school). Furthermore, the non-empty words (true and not false words) correspond to praising the rarity of the Dharma, but without describing its meaning, so it is not used. Next, the meaning of the ten metaphors of Guangzhai (referring to Guangzhai Temple) is that the initial establishment of a general metaphor is the same as the current text, but the following nine metaphors are, in relation to the present, an extensive praise of the six meanings; if in relation to the present text, the following nine metaphors should only be combined into four metaphors, among which the four lines of the second section are the meaning of 'seeing fire' as it is now said. Next, the third section of six and a half lines below 'I began,' and the one line of the fourth section explaining the transformation achieved by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), is the meaning of 'concealing the great and bestowing the small' as it is now said. Next, starting from the fifth section below 'I saw,' there are a total of five sections of text, six lines, which is the meaning of 'revealing the truth' as it is now said. Next, the eleventh text below 'You all' is the non-empty text as it is now said. The present school (referring to the Tiantai school)'s detailed exposition is somewhat similar to Guangzhai, but it is different from the faith and understanding of past lives, so it is not expounded in detail. Starting with 'Someone,' this is someone else still referring to Guangzhai with the meaning of the present school, so they use this meaning to question Guangzhai, since it is also a detailed exposition, why not make nineteen sentences? Because Guangzhai's ten metaphors correspond to the present's six general and four specific, the general and specific each opening and closing have eighteen sentences, plus Guangzhai's one sentence becomes nineteen sentences. Why? Guangzhai's first section is the present school's general metaphor, which should be separated into six, but Guangzhai combines it into one. Starting with the second section 'seeing fire,' the present school separates it into four metaphors in the individual metaphors, Guangzhai divides it into nine: one 'seeing fire,' the present school separates it into three, but Guangzhai only has one. The third section 'I began,' etc., is the second 'concealing the great and bestowing the small' in the present text's individual four metaphors, Guangzhai separating it into two sections of text is it. Guangzhai's fifth section and below to the ninth section, a total of five sections of text, the present school combines it into one 'equal bestowal metaphor,' which is the third of the individual four metaphors.
譬也。故光宅第五我見佛子等，及第六咸以恭敬心二文，即今文別四中第三等賜，離為四文中初文是也。第七我即已下，即今文四別譬中第三四文中第二文是。第八于諸菩薩中下，即今文四別譬中第三四文中第三文是。第九菩薩聞是下，即今文四別譬中第三四文中第四文是。第十不虛，即今文別四中第四一文，又離為三，謂嘆法希有並本不虛及下立敦信文也。此乃別中離成十二，光宅更開今文四別譬中第三四文中初文為免難、索車二文，今已極細但為十八，若於別十二中第六更開為二則有四失，良由此也。既開為二則成十三，並總中六合成十九，何以不名為十九句耶？今雖十八，不名十八句者，但在法譬宿世信解無此義故，欲令通有複合為五，或總別二，章段既少上下易同，故今文中三種分文，光宅定十無此盈縮，進不成十九、退不成五，總別廣略又不相當，況開大機以為兩段，法中有妨故不合開。然望余師，光宅最勝。
「若以」至「六義之內」者，若立此六則攝十九入此六中，何以不但云為六義耶？何者？依前總六卻合為一，于別四中但離第二以為二段，則為五章，對前總一即成六義。若全依今文但成五義，他且依彼而為問辭。「又十譬」至「參差」等者，開為十譬，法譬二處尚自參差，況與信解等文合耶
【現代漢語翻譯】 現代漢語譯本： 這只是一個比喻。因此，《光宅》第五品中『我見佛子』等，以及第六品中『咸以恭敬心』這兩段文字，就是現在文中的『別四』中第三『等賜』，將其分離出來作為四段文中的第一段。第七品『我即已下』，就是現在文中的『四別譬』中第三、四段文中的第二段。第八品『于諸菩薩中下』，就是現在文中的『四別譬』中第三、四段文中的第三段。第九品『菩薩聞是下』，就是現在文中的『四別譬』中第三、四段文中的第四段。第十品『不虛』，就是現在文中的『別四』中第四段，又將其分離為三段，即讚歎佛法的稀有，以及『本不虛』和下面的『立敦信』文。這實際上是在『別』中分離出十二段，而《光宅》更將現在文中的『四別譬』中第三、四段文中的第一段分為『免難』、『索車』兩段，現在已經非常細緻地分爲了十八段，如果在『別十二』中的第六段再分為兩段，就會有四個錯誤，原因就在這裡。既然分為兩段就成了十三段，加上總中的六段，合成了十九段，為什麼不稱為十九句呢？現在雖然有十八段，但不稱為十八句的原因，是因為在法、譬、宿世、信解中沒有這個含義，想要讓它們貫通，複合為五段，或者總、別兩段，章節段落少，上下容易相同，所以現在文中有三種分段方式，《光宅》確定為十段，沒有這種盈縮，進不能成為十九段，退不能成為五段，總、別廣略又不相當，何況將大機分為兩段，法中有妨礙，所以不應該分開。然而，與其他法師相比，《光宅》是最優秀的。 『若以』至『六義之內』，如果設立這六種意義，那麼就將十九段內容攝入這六種意義之中，為什麼不只說是六種意義呢？原因是什麼？依照之前的總六，卻合併爲一段，在別四中只分離出第二段作為兩段，那麼就成為五章，與之前的總一就形成了六種意義。如果完全依照現在的文，只能形成五種意義，他暫且依照彼而作為問辭。「又十譬」至「參差」等，分開為十個比喻，法、譬兩處尚且自相參差，更何況與信解等文合併呢？
【English Translation】 English version: This is just a metaphor. Therefore, the fifth chapter of 『Guang Zhai』 (光宅 - name of a commentary) which includes 『I see Buddha's sons』 (我見佛子 - phrase from the text), and the sixth chapter which includes 『All with respectful hearts』 (咸以恭敬心 - phrase from the text), are the 『Separate Four』 (別四 - a division in the text) in the current text, specifically the third part, 『Equal bestowal』 (等賜 - phrase from the text), separating it as the first part of the four sections. The seventh chapter, starting with 『I then』 (我即已下 - phrase from the text), is the second part of the third and fourth sections in the 『Four Separate Parables』 (四別譬 - a division in the text) of the current text. The eighth chapter, starting with 『Among all Bodhisattvas』 (于諸菩薩中下 - phrase from the text), is the third part of the third and fourth sections in the 『Four Separate Parables』 of the current text. The ninth chapter, starting with 『Bodhisattvas hear this』 (菩薩聞是下 - phrase from the text), is the fourth part of the third and fourth sections in the 『Four Separate Parables』 of the current text. The tenth chapter, 『Not false』 (不虛 - phrase from the text), is the fourth section of the 『Separate Four』 in the current text, and it is further divided into three parts, namely praising the rarity of the Dharma, 『Originally not false』 (本不虛 - phrase from the text), and the following text 『Establish sincere faith』 (立敦信 - phrase from the text). This is actually separating twelve sections within the 『Separate』 division, while 『Guang Zhai』 further divides the first part of the third and fourth sections in the 『Four Separate Parables』 of the current text into two sections: 『Avoiding difficulty』 (免難 - phrase from the text) and 『Requesting a cart』 (索車 - phrase from the text). Now it has been divided very meticulously into eighteen sections. If the sixth section in the 『Separate Twelve』 is further divided into two sections, there will be four errors, and that is the reason. Since it is divided into two sections, it becomes thirteen sections, and adding the six sections in the 『Total』 division, it becomes nineteen sections. Why is it not called nineteen sentences? Although there are now eighteen sections, the reason it is not called eighteen sentences is because there is no such meaning in Dharma, Parable, Past Lives, Faith and Understanding. The intention is to make them interconnected, combining them into five sections, or two sections of 『Total』 and 『Separate』. With fewer chapters and sections, it is easier for the upper and lower parts to be the same. Therefore, there are three ways of dividing sections in the current text. 『Guang Zhai』 determines it as ten sections, without this kind of expansion and contraction. Advancing, it cannot become nineteen sections; retreating, it cannot become five sections. The 『Total』 and 『Separate』 divisions are also not corresponding in breadth and brevity. Moreover, dividing the great opportunity into two sections hinders the Dharma, so it should not be separated. However, compared to other Dharma masters, 『Guang Zhai』 is the most excellent. 『If using』 to 『Within the six meanings』 (六義之內 - phrase from the text), if these six meanings are established, then the nineteen sections will be incorporated into these six meanings. Why not just say six meanings? What is the reason? According to the previous 『Total Six』, it is combined into one section, and in the 『Separate Four』, only the second section is separated as two sections, then it becomes five chapters, which forms six meanings with the previous 『Total One』. If completely following the current text, only five meanings can be formed. He temporarily relies on that to form a question. 『Also ten parables』 to 『Discrepancy』 (參差 - phrase from the text) etc., dividing it into ten parables, the Dharma and Parable places are still discrepant, let alone combining it with texts such as Faith and Understanding?
？故「法說」下出參差相。又光宅句數與今細開似同，而章目未穩，故亦不用。下結云「四失」者，一前後，二大小，三有無，四引文。今初前後不同失者，若於今別細開中，第五離為五六，並第七文為父喜者，對於法說索車父喜前後回互，言法說中索車在前者，先云舍利弗當知我見佛子等至求佛道者等，二行即索車在前，即光宅第六文是。次二行一句中最後一句方云今我喜無畏，即父喜在後也。譬說中父喜在前者，先云爾時長者見諸子等安隱得出等，索車在後者，次文方云時諸子等各白父言等。若光宅十譬中合於五六二段，同爲一索車譬本，及免難譬本，不云歡喜譬本，則無此失。言「雖欲會通」者，縱慾曲通，云由喜故索、由索故喜，亦未穩便，故云「迂迴」。「又大小」下，于大小中復為三失。言「法說中大機動」者，即大小不對，今我喜無畏更進用下句云于諸菩薩中，故知此是見大機動故喜。若云見諸子等安隱得出，故知是見小機免火宅難故喜。次「因果不對」者，法說中意云由昔不信，故云舍利弗當知乃至今我喜無畏，故知是大因。譬中雲見諸子等得出火宅，故知是小果。法說中大障將傾者，爾後即云菩薩聞是法疑網皆已除，去除不遠，譬說中雲安隱得出，故云小果。有此三失，過由光宅五六七文，故作譬
本未為穩便。言「又有無異」者，破其十中第六為下索車譬本，法說文中無索車語，至譬說中由根非利所以方有，故不得用為索車譬本。況法說中但云我見佛子等志求佛道者，非關二乘索小車也。四「若引」下為引文失，豈得濫用來至之言，便為小乘索車譬本？此從合為四別譬責，故別譬第三複合為一等賜文也。縱開此為四，第一名為大乘機動，為后索車譬本，但不得云索小車耳。故前約大小破中雲，譬說敘小果，只云敘小而情求于大，即名機動，故云殊不體文旨，故知其文自是大機將動。然有無者下今文自辯同異有六，初有無中雲「長行有真偽」者，簡偽敦信文也。言「偈中無」者，此且一往順舊，以偈末七行為法說流通。若依今意，以此七行為敦信文，則闕此有無一意。頌中有嘆法者，從諸佛興出等四難文是，長行中全無。次第中雲「長行先開三后顯一」者，長行中初云舍利弗我今亦復如是，知諸眾生有種種欲等，豈非施三？次文云，如此皆為得一佛乘，即顯一也。頌中初總頌中二行，初行顯實、次行施權，故先雲安隱及示佛道，次文乃云我以智慧力知眾生性慾。若取別譬文，先五濁中更開為三，初能見眼亦當顯實，次所見火及寢大施小皆屬權也。若論別譬大意，亦先權后實。若取總頌，則前行顯實、次行施權，
【現代漢語翻譯】 現代漢語譯本 本（指《法華經》的文字）來不是爲了穩妥方便而設立的。說『又有無異』，是爲了駁斥有人將十喻中的第六個比喻（窮子喻）作為二乘（聲聞、緣覺）索取小車的譬喻的依據。法說（經文的直接敘述）部分沒有『索車』的說法，到了譬說部分，因為眾生的根器不夠銳利，才有了這個比喻，所以不能用作『索車』的譬喻依據。況且，法說部分只是說『我見佛子等志求佛道者』（我看到佛的弟子們立志追求佛道），與二乘索取小車無關。『若引』以下是說引用經文有誤，怎麼能濫用『來至』這些字眼，就認為是小乘索車的譬喻依據呢？這是從總合的比喻分為四個別喻來責難，所以別喻的第三個比喻又複合為一個平等的賜予。即使將此分為四個，第一個可以稱為大乘的機動，作為後來索取大車的譬喻依據，但不能說是索取小車。所以前面在大小乘的辯駁中說，譬喻敘述小果，只是說敘述小果而情意在於追求大果，就叫做機動，所以說『殊不體文旨』（完全不理解經文的旨意），因此知道這段經文字身就是大機將要發動。『然有無者』以下，現在這段經文自己辨別同異之處有六點，最初的有無中說『長行有真偽』，是簡別真偽，敦促誠信經文。說『偈中無』，這且且順從舊說，認為偈頌末尾的七行是法說的流通分。如果按照現在的理解，將這七行作為敦促誠信經文，那麼就缺少了有無這一層意思。頌中有讚歎佛法的，從『諸佛興出』等四難文就是，長行中完全沒有。次第中說『長行先開三后顯一』，長行中最初說『舍利弗我今亦復如是，知諸眾生有種種欲等』，難道不是施設三乘方便嗎？後面的經文說，『如此皆為得一佛乘』，就是顯示一佛乘。頌中最初的總頌中的兩行，第一行顯示真實，第二行施設權巧方便，所以先說『安隱及示佛道』（安穩地指示佛道），後面的經文才說『我以智慧力知眾生』（我用智慧的力量了解眾生）。如果取別喻的經文，先在五濁中又開為三，最初的能見之眼也應當顯示真實，其次所見的火以及寢大施小都屬於權巧方便。如果論別喻的大意，也是先權后實。如果取總頌，那麼前一行顯示真實，后一行施設權巧方便。
【English Translation】 English version The original text (referring to the text of the Lotus Sutra) was not established for the sake of stability and convenience. The statement 'also has differences in presence and absence' is to refute the idea of using the sixth parable in the ten parables (the Parable of the Poor Son) as the basis for the two vehicles (Śrāvakayāna and Pratyekabuddhayāna) requesting small carts. The Dharma exposition (the direct narration of the sutra) section does not have the phrase 'requesting a cart.' It is only in the parable section that this parable arises because sentient beings' faculties are not sharp enough, so it cannot be used as the basis for the 'requesting a cart' parable. Moreover, the Dharma exposition section only says, 'I see the Buddha's disciples aspiring to the Buddha path,' which is unrelated to the two vehicles requesting small carts. 'If quoting' below means that the quotation of the sutra is incorrect. How can one misuse words like 'coming to' and consider it the basis for the small vehicle requesting a cart? This is a criticism from combining the general parable into four separate parables, so the third of the separate parables is combined again into an equal bestowal. Even if this is divided into four, the first can be called the great vehicle's dynamic, serving as the basis for requesting a large cart later, but it cannot be said to be requesting a small cart. Therefore, in the previous debate between the large and small vehicles, it was said that the parable narrates the small fruit, only saying that it narrates the small fruit while the intention is to pursue the great fruit, which is called dynamic. Therefore, it is said that 'completely misunderstanding the meaning of the text,' thus knowing that this passage itself is the great opportunity about to be initiated. 'However, regarding presence and absence' below, this passage now distinguishes between similarities and differences in six points. The initial presence and absence says 'the long prose has truth and falsehood,' which is to distinguish between truth and falsehood, urging faith in the sutra. Saying 'not in the verses' is temporarily following the old saying, considering the last seven lines of the verses as the circulation section of the Dharma exposition. If according to the current understanding, these seven lines are taken as urging faith in the sutra, then the meaning of presence and absence is missing. There is praise of the Dharma in the verses, such as the four difficult passages from 'the Buddhas arise,' which are completely absent in the long prose. In the order, it is said that 'the long prose first opens three and then reveals one.' In the long prose, it is first said, 'Śāriputra, I am also like this now, knowing that sentient beings have various desires,' isn't this the expedient of establishing the three vehicles? The subsequent passage says, 'All this is to attain the one Buddha vehicle,' which is to reveal the one Buddha vehicle. The first two lines of the general summary in the verses, the first line reveals the truth, and the second line establishes the expedient means, so it first says 'peace and showing the Buddha path,' and the subsequent passage says 'I know sentient beings with the power of wisdom**.' If taking the text of the separate parable, first opening into three within the five defilements, the eye that can see should also reveal the truth, and the fire seen and the smallness of the great sleep all belong to expedient means. If discussing the general meaning of the separate parable, it is also first expedient and then truth. If taking the general summary, then the previous line reveals the truth, and the subsequent line establishes the expedient means.
開閤中云「初合而不開」者，若得二偈但為總譬作本，故云合而不開。若以二偈離六，總亦有別，且從合說，故對下譬亦復更分。「五濁文離為四譬本」者，恐文誤，應云「三譬本」，即別四譬中初文復離為三，即能見、所見、驚入，對下譬文仍有四也。彼以第四廣明見火，合在第二文也，故知但三。次明取捨中雲「四段經文為六譬本」者，四段者，別四也。六譬者，離五濁為三，並下三段即是六也。「嘆法非六譬本」者，於四別中離第四段，出嘆法敦信，非下六譬本也。
次總別中「初開三顯一」者，即初二行總頌也。「本跡者」，且約跡中論本跡耳。即法身為本、起應為跡，即此初章離為三意，能見之眼為本，第三大悲為跡，第二所見乃為諸佛垂跡之由耳。「云云」者，須廣約跡本、久近、今昔、體用等，以簡同異，具如《玄》文六重本跡及前序中已略簡竟。
「今謂」下正示義宗，宗旨別故，故云「正是」等也。「前直法說」下欲破諸師立譬不能盡理，故先騰三週理同。次「若作」下辯古譬之失，故云「若作三六十譬，於三周不合」也。如前所列瑤三、暢龍各六、光宅有十，然今文非不立於三六等數，但分節盈縮與他不同。言「於三周不合」者，法譬不合已略如上，于宿世文只可分為二譬三譬，故
【現代漢語翻譯】 現代漢語譯本： 關於『開閤中云「初合而不開」』，如果得到兩句偈頌，僅僅是作為總體的比喻的根本，所以說『合而不開』。如果用這兩句偈頌來分開解釋六個部分，總體上也有區別，這裡先從合起來的角度來說，所以針對下面的比喻也再次進行區分。『五濁文離為四譬本』，恐怕是文字有誤，應該說『三譬本』，也就是在分別的四個比喻中，最初的文字又分為三個部分，即能見、所見、驚入，針對下面的比喻文字仍然有四個部分。他們把第四部分廣泛地闡明見火，合併在第二部分文字中，所以知道只有三個部分。接下來闡明取捨中說『四段經文為六譬本』，四段，指的是分別的四個部分。六譬，指的是分開五濁為三個部分，加上下面的三個部分，就是六個部分。『嘆法非六譬本』，在四個分別的部分中，分開第四段，提出讚歎佛法和敦促信仰，不是下面六個比喻的根本。 接下來在總別中，『初開三顯一』，指的是最初的兩行總體的偈頌。『本跡者』，這裡暫且從示現的應化身中來討論本體和示現的應化身。即法身是本體，示現應化身是跡象，也就是這最初的章節分為三個意思，能見的眼為本體，第三的大悲為跡象，第二的所見乃是諸佛垂跡的緣由。『云云』，需要廣泛地從本體和示現的應化身、久遠和近時、過去和現在、體和用等方面，來區分相同和不同，具體如《玄》文六重本跡以及前面的序言中已經簡要地說明完畢。 『今謂』下面正式地揭示義理的宗旨，因為宗旨不同，所以說『正是』等等。『前直法說』下面想要破斥各位法師建立比喻不能完全表達義理，所以先提出三週說法義理相同。接下來『若作』下面辨析古代比喻的缺失，所以說『若作三六十譬，於三周不合』。如前面所列舉的瑤三、暢龍各有六個、光宅有十個，然而現在的經文並非不建立在三六等數字上，只是分節的盈縮與他們不同。說『於三周不合』，法和比喻不相符合已經如上面簡要說明，在宿世文只能分為二個比喻或三個比喻，所以。
【English Translation】 English version: Regarding 'In the opening and closing, it is said that 'initially combined but not opened',' if two verses are obtained, they are merely taken as the basis for a general analogy, hence the saying 'combined but not opened'. If these two verses are used to separately explain the six parts, there are also differences in the overall sense. Here, we first speak from the perspective of combination, so the analogy below is also further distinguished. 'The five turbidities text is separated into four analogy bases,' it is feared that there is a textual error, it should be said 'three analogy bases,' that is, in the separate four analogies, the initial text is further divided into three parts, namely, the seer, the seen, and the startled entry, and the analogy text below still has four parts. They extensively explain the seeing of fire in the fourth part, combining it into the second part of the text, so it is known that there are only three parts. Next, in explaining taking and discarding, it is said 'the four sections of scripture are the basis for six analogies,' the four sections refer to the separate four parts. The six analogies refer to separating the five turbidities into three parts, plus the three sections below, which are the six parts. 'Praising the Dharma is not the basis for six analogies,' in the four separate parts, separating the fourth section, putting forward praising the Dharma and urging faith, is not the basis for the six analogies below. Next, in the general and specific, 'initially opening three to reveal one,' refers to the initial two lines of the overall verse. 'The root and trace,' here we temporarily discuss the essence and manifestation from the perspective of the manifested body. That is, the Dharmakaya (法身) [Dharma body] is the essence, and the manifested body is the trace, that is, this initial chapter is divided into three meanings, the eye that can see is the essence, the third great compassion is the trace, and the second seen is the reason for the Buddhas leaving traces. 'Etc., etc.,' it is necessary to extensively distinguish similarities and differences from aspects such as essence and manifestation, distant and near, past and present, substance and function, as detailed in the sixfold essence and manifestation in the 《玄》 [Xuan] text and the preceding preface has already briefly explained. Below 'Now it is said' formally reveals the purpose of the doctrine, because the purpose is different, hence the saying 'precisely' etc. Below 'Previously directly explaining the Dharma' wants to refute the masters who establish analogies that cannot fully express the doctrine, so first it is proposed that the three rounds of teachings have the same principle. Next, below 'If making' analyzes the shortcomings of ancient analogies, hence the saying 'If making three, six, or ten analogies, it does not fit with the three rounds'. As listed earlier, Yao San, Chang Long each have six, Guang Zhai has ten, however, the current scripture does not not establish on numbers such as three or six, but the segmentation and expansion are different from them. Saying 'it does not fit with the three rounds,' the Dharma and the analogy not matching has been briefly explained above, in the past life text it can only be divided into two analogies or three analogies, therefore.
多不可。言「四人信解乖離」者，若對信解只可總六別四，若對他五三六及今十八，則乖張離分，具如前破光宅十譬，故破古已自立三等，今立三者如下文云。又一時三譬，若為五者如總一別四，若為六者如總別各六，若為十者即總六別四，亦可為十一即總一別十，亦可為十六即總六別十，亦可十八如前十八句也，但本下承上，不相應耳。若欲通於上下不差，但依三節銷文；若應四處，但為三譬四譬；若但在法譬，則略六廣六。「安隱」至「住處」者，佛既已證，亦令眾生住於此處，而今眾生尚住三界不安隱處，扣佛大悲致令驚入。言「種種法門即對不種種」者，亦是從佛本意以說。如來本以一門利物，事不獲已施種種門，施權之意本在顯實，故云宣示于佛道。佛道唯實，以權對實、引權入實，故云相對，相對只是感應意耳。「本末相承」等者，本法說也，末譬等也。「云云」者，如下所引。
言「廣頌上六義中分為四」者，若於別四，第四分三名為六義，若第四為一、第一為三但名六譬，若言六義不應譬文，但可頌上，故但云六義。若為譬本，則合四五六但為一不虛，此中有敦信，敦信即簡偽，故知上文不得云無，是則別六廣于總六，故今但合六義為四。若更子派開者，若欲更分，如前別中為十二句，為對上
【現代漢語翻譯】 現代漢語譯本 『多不可』。如果說『四人信解乖離』，那麼對於信解，只能總括為六種，細分為四種。如果針對其他情況，比如他五三六以及現在的十八種，那麼就會出現乖張離分的情況，具體可以參考之前破斥光宅十譬的論述。因此，破斥古義之後，已經確立了三種觀點，現在確立的三種觀點如下文所述。另外，一時三譬，如果說是五種情況，就像總一別四；如果說是六種情況，就像總別各有六；如果說是十種情況，就是總六別四；也可以是十一種，即總一別十；也可以是十六種，即總六別十；也可以是十八種，就像之前的十八句一樣，只是文字的下文與上文不相應罷了。如果想要貫通上下而不出現差錯，只需要按照三節來理解文意；如果對應四處，就用三譬或四譬；如果只在法譬，那麼就略六廣六。「安隱」至「住處」，佛既然已經證悟，也想讓眾生安住於此，而現在眾生還住在三界不安穩的地方，叩問佛的大悲，以至於驚醒入悟。說『種種法門即對不種種』，也是從佛的本意來說的。如來本來用一個法門來利益眾生，迫不得已才施用種種法門，施用權宜之計的本意在於顯現真實，所以說宣示于佛道。佛道唯有真實，用權宜之計來對應真實，引導權宜之計進入真實，所以說是相對，相對只是感應的意思罷了。「本末相承」等，本指法說，末指譬喻等。「云云」，如下文所引用。 如果說『廣頌上六義中分為四』，那麼對於別四，第四分三，就稱為六義；如果第四為一，第一為三，就只稱為六譬；如果說是六義，就不應該用譬喻的文辭，只能頌揚上文，所以只說是六義。如果作為譬喻的根本，那麼就合四五六為一，不會虛妄。這裡面有敦信（dun xin），敦信就是簡別虛偽，所以知道上文不能說沒有，這樣看來，別六就廣于總六，所以現在只合六義為四。如果要進一步細分，如果想要進一步細分，就像之前別中分為十二句一樣，用來對應上文。
【English Translation】 English version 『Too much is not permissible.』 If it is said that 『the four people's faith and understanding are divergent,』 then regarding faith and understanding, there can only be six in total and four in detail. If it is directed at other situations, such as the other five, three, six, and now eighteen, then there will be divergence and separation, as detailed in the previous refutation of Guangzhai's ten parables. Therefore, after refuting the ancient meaning, three viewpoints have already been established, and the three viewpoints now established are as mentioned in the following text. Furthermore, the three parables at one time, if considered as five cases, are like one in total and four in detail; if considered as six cases, are like six each in total and detail; if considered as ten cases, are like six in total and four in detail; it can also be eleven, that is, one in total and ten in detail; it can also be sixteen, that is, six in total and ten in detail; it can also be eighteen, like the previous eighteen sentences, but the lower text does not correspond to the upper text. If you want to connect the upper and lower parts without error, just understand the meaning of the text according to the three sections; if it corresponds to four places, then use three or four parables; if it is only in the Dharma parable, then omit six and broaden six. 『Peaceful and secure』 to 『dwelling place,』 since the Buddha has already attained enlightenment, he also wants to let sentient beings dwell here, but now sentient beings still live in the insecure places of the Three Realms, questioning the Buddha's great compassion, so as to awaken them to enlightenment. Saying 『various Dharma doors correspond to non-various,』 is also from the Buddha's original intention. The Tathagata originally used one Dharma door to benefit sentient beings, and only reluctantly used various Dharma doors, the original intention of using expedient means is to manifest the truth, so it is said to proclaim the Buddha's path. The Buddha's path is only truth, using expedient means to correspond to truth, guiding expedient means into truth, so it is said to be relative, relative is just the meaning of interaction. 『Root and branch correspond to each other,』 etc., the root refers to the Dharma teaching, the branch refers to parables, etc. 『Etc., etc.,』 as quoted below. If it is said that 『broadly praising the above six meanings is divided into four,』 then for the separate four, the fourth divided into three is called six meanings; if the fourth is one and the first is three, it is only called six parables; if it is said to be six meanings, then the words of parables should not be used, but only praise the above text, so it is only said to be six meanings. If it is taken as the root of the parable, then combine four, five, and six into one, and it will not be false. There is dun xin (sincere faith) here, dun xin is to distinguish falsehood, so we know that the above text cannot be said to be without, so it seems that the separate six is broader than the total six, so now we only combine the six meanings into four. If you want to further subdivide, if you want to further subdivide, just like the previous separate division into twelve sentences, to correspond to the above text.
諸廣文故開，為對下諸略文故合。舊以最後七行為法說流通，今文不用者，若望譬及宿世文后，雖似流通而非流通，所以人見當來世言，言似流通，故舊例之將為得意。文意不爾，〈譬喻品〉末但為身子為三週請主，自已得悟，復為中根重請譬說，既酬請已故以此法而略付之。究而論之，但是示其信謗罪福。
若爾，何不待第三週后一時付之？譬后既付，前法說后何不付之？
答：
至三週末自有流通廣付菩薩，豈獨身子？如下文中尚不偏付他方菩薩，豈獨身子？法說週末身子初領，自行始成未宜利物，然大旨在佛不須苦論。
「用頌嘆法敦信」者，然上文料簡有無中雲頌中無真偽者，即無敦信也。今此中用頌嘆法敦信者，但是通方敦勸凡夫使其生信，故云嘆法敦信，以無專敦聲聞之語，故前云無耳。「今但頌數名體三也」者，此中從六道已去頌上五濁，此五即數，六必五故。「此貧窮」等即是出體，以此五法即名濁故，亦無別名。「舉下證上」等者，此引長者在門外文，入即起應、外即法身，復云佛眼，故所見機即佛法界。「若根」下思無大機，方入鹿苑。鹿苑之初既云圓照乃至一乘，故知華嚴佛慧無別，不可於此強生分別。「佛眼」下「云云」者，應廣分別此之五眼次及不次，而辯體用
【現代漢語翻譯】 現代漢語譯本： 之所以要刪減廣文，是爲了對應下文中的簡略文字。過去通常將最後七行作為法說流通的部分，但現在不用這種做法的原因是，如果像譬喻和宿世文之後的內容，雖然看起來像是流通，但實際上並非流通。因此，人們會認為這是對未來世界的預言，言語上類似流通，所以過去的做法是將它視為得意之作。但文意並非如此，〈譬喻品〉的末尾只是爲了舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）的三次請求而作，佛陀自己已經領悟，又爲了中等根器的人再次請求譬喻解說，既然已經迴應了請求，所以用這種方法簡略地交付。深入研究，這只是爲了展示對佛法的信仰和誹謗所帶來的罪與福。
如果這樣，為什麼不等到第三次請求之後一起交付呢？譬喻之後既然交付了，為什麼之前的法說之後不交付呢？
回答：
到第三次請求結束時，自然會有流通廣泛地交付給菩薩，難道只有舍利弗嗎？如下文中所說，尚且不偏袒地交付給其他世界的菩薩，難道只交付給舍利弗嗎？法說結束時，舍利弗才剛剛領悟，自身的修行才剛剛開始，還不適合利益他人，然而大旨在於佛陀，不需要過分爭論。
『用頌嘆法敦信』，然而上文在辨別有無時說，頌中沒有真偽，也就是沒有敦信。現在這裡用頌來讚歎佛法，是爲了敦促和勸導凡夫俗子，使他們產生信仰，所以說讚歎佛法是爲了敦促信仰，因為沒有專門敦促聲聞乘（Śrāvakayāna，小乘佛教）的語言，所以前面說沒有。『現在只是頌揚數、名、體這三者』，這裡從六道（Gati，眾生輪迴的六個去處）開始頌揚上面的五濁（Kaṣāya，指劫濁、見濁、煩惱濁、眾生濁、命濁），這五濁就是數，六道必定與五濁相關。『此貧窮』等就是指出體，因為這五法就是名為濁，也沒有其他的名稱。『舉下證上』等，這裡引用長者在門外的文字，進入就是起應，門外就是法身（Dharmakāya，佛的法性之身），又說是佛眼，所以所見之機就是佛法界。『若根』下，意思是如果沒有大的根器，就進入鹿苑（Mrigadāva，佛陀初轉法輪之地）。鹿苑之初既然說是圓照乃至一乘（Ekayāna，唯一佛乘），所以知道華嚴（Avataṃsaka，華嚴經）的佛慧沒有區別，不能在這裡強行分別。『佛眼』下『云云』，應該廣泛地分別這五眼（Pañca-cakṣu，肉眼、天眼、慧眼、法眼、佛眼）的次第和不次第，並且辨別其體和用。
【English Translation】 English version: The reason for abbreviating the extensive texts is to correspond to the concise texts below. In the past, the last seven lines were usually regarded as the section on the circulation of the Dharma teachings, but this approach is no longer used because, if we look at the content after the parables and past lives, although it seems like circulation, it is not actually circulation. Therefore, people would think of it as a prophecy about the future world, with language resembling circulation, so the past practice was to regard it as a masterpiece. However, the meaning of the text is not like this. The end of the 〈Parable Chapter〉 was only made for Śāriputra's (one of the ten great disciples of the Buddha, known for his wisdom) three requests. The Buddha himself had already realized it, and again, for those of medium capacity, he requested parables and explanations. Since he had already responded to the requests, he briefly delivered it in this way. Upon deeper study, this is only to show the merits and demerits of faith and slander towards the Dharma.
If so, why not wait until after the third request to deliver it all at once? Since it was delivered after the parables, why not deliver it after the previous Dharma teachings?
Answer:
By the end of the third request, there will naturally be a widespread delivery to Bodhisattvas, not just Śāriputra. As mentioned in the text below, it is not biased towards delivering only to Bodhisattvas from other worlds, so why only deliver to Śāriputra? At the end of the Dharma teachings, Śāriputra had just realized it, and his own practice had just begun, so it was not yet suitable to benefit others. However, the main point lies with the Buddha, and there is no need to argue excessively.
'Using praise of the Dharma to strengthen faith', however, the previous text said when distinguishing between existence and non-existence, there is no truth or falsehood in praise, which means there is no strengthening of faith. Now, using praise to extol the Dharma here is to urge and encourage ordinary people to generate faith, so it is said that praising the Dharma is to strengthen faith, because there is no language specifically urging the Śrāvakayāna (the Hearer Vehicle, also known as the Small Vehicle), so it was said earlier that there is none. 'Now it is only praising the three aspects of number, name, and substance', here, starting from the six realms (Gati, the six realms of reincarnation), it praises the five defilements (Kaṣāya, referring to the defilement of the age, the defilement of views, the defilement of afflictions, the defilement of beings, and the defilement of life) above. These five defilements are the number, and the six realms are necessarily related to the five defilements. 'This poverty' and so on, is to point out the substance, because these five dharmas are named defilements, and there are no other names. 'Citing the lower to prove the upper' and so on, here it quotes the text of the elder being outside the gate, entering is the arising response, and outside is the Dharmakāya (the Dharma body of the Buddha), and it is also said to be the Buddha's eye, so what is seen is the realm of the Buddha's Dharma. 'If the roots' below, means that if there are no great faculties, one enters the Deer Park (Mrigadāva, the place where the Buddha first turned the wheel of Dharma). Since it is said at the beginning of the Deer Park that there is complete illumination and even the One Vehicle (Ekayāna, the One Buddha Vehicle), it is known that the wisdom of the Avataṃsaka (the Flower Garland Sutra) Buddha is no different, and one cannot forcibly distinguish here. 'Buddha's eye' below 'etc.', one should extensively distinguish the order and non-order of these five eyes (Pañca-cakṣu, the physical eye, the heavenly eye, the wisdom eye, the Dharma eye, and the Buddha eye), and discern their substance and function.
，故觀色等用於四眼，從本為名仍名佛眼。「貧窮等為眾生濁」者，貧故由無福，癡故由無慧，癡貧眾生聚在一處，故名濁也。「入生死為命濁」者，于生死中又加險道，險道之中命易斷故，即短壽處而猶相續，為命濁也。「五欲為煩惱濁」者，名體最顯。「不求大勢佛等為劫濁」者，劫中無佛故名為濁，四濁生此亦無所求。劫若有佛，雖濁能破。入邪為見濁名體，亦顯六十二多，故名為「諸」。「或云諸見是即受」者，由此見故則有三受，見家之受故云「見即是受」。三受皆苦，以此苦受欲舍苦者，無有是處。「五道源來」者，五道，因也。從一至一故名為「趣」，「衰」只是賊，能損耗故。「毗曇地獄初生念」者，一切地獄初生之時皆有三念：知此處是地獄，由某因故生，從某處而來。此文似不足，義已具三。「又云」者，亦《婆沙》文也。「五道各有自爾法」者，具如前釋不思議中。「解脫達分」者，涅槃名解脫，所修善根不住生死名之為達，聲聞三生、支佛百劫解脫之分，名解脫分。「得正決定」者，初果也。《婆沙》云：「云何得禪即根本禪，云何決定即是無漏，以無漏心修諸禪定得入初果，即此禪定而得解脫，解脫是初果即決定也。」「天中」至「所須即得云云」者，應明諸天自然報相，一切依報悉是化
【現代漢語翻譯】 現代漢語譯本 『故觀色等用於四眼，從本為名仍名佛眼』，意思是說，之所以觀察色法等需要用到四種眼，是因為從根本上來說，佛眼就具有這樣的能力，所以仍然稱之為佛眼。 『貧窮等為眾生濁』，是因為貧窮是由於沒有福報，愚癡是由於沒有智慧。愚癡和貧窮的眾生聚集在一起，所以稱為『濁』。 『入生死為命濁』，是指在生死輪迴中又增加了危險的境地，在危險的境地中生命容易斷絕，也就是短壽的地方卻還要繼續存在下去，這就是『命濁』。 『五欲為煩惱濁』，這個名稱和含義最為明顯。 『不求大勢佛等為劫濁』，是因為劫難之中沒有佛出世，所以稱為『濁』。四種濁惡產生，人們也無所求助。如果劫難中有佛出世，即使是濁惡也能被破除。入于邪見稱為『見濁』，名稱和含義也很明顯，六十二種邪見很多，所以稱為『諸』。 『或云諸見是即受』，意思是說，由於這些邪見，就會產生三種感受。因為是邪見的感受，所以說『見即是受』。三種感受都是痛苦的，想要通過這種痛苦的感受來擺脫痛苦，是不可能的。 『五道源來』，五道是輪迴的原因。從一道到另一道，所以稱為『趣』，『衰』只是像盜賊一樣，能夠損耗善業。 『毗曇地獄初生念』，是指一切眾生在地獄初生的時候，都會有三種念頭：知道這裡是地獄，知道是由於某種原因而生於此，知道是從某個地方而來。這段文字似乎有所不足，但意義已經包含了這三點。 『又云』，這也是《婆沙論》中的文字。 『五道各有自爾法』，具體內容如前面解釋不思議境界時所說。 『解脫達分』，涅槃稱為解脫，所修的善根不住于生死輪迴稱為『達』，聲聞乘需要三生、緣覺乘需要百劫才能達到的解脫的程度，稱為『解脫分』。 『得正決定』，指的是初果阿羅漢。《婆沙論》中說：『如何獲得禪定，即是根本禪；如何決定，即是無漏。以無漏的心修習各種禪定，從而證入初果，通過這種禪定而獲得解脫，這種解脫就是初果，也就是決定。』 『天中』至『所須即得云云』，這裡應該說明諸天自然而有的果報，一切依報都是化現出來的。
【English Translation】 English version 'Therefore, observing form and so on requires the use of the four eyes, and it is still called the Buddha-eye because it is named from its inherent nature.' This means that the reason for observing form and other phenomena using the four eyes is that, fundamentally, the Buddha-eye possesses such abilities, so it is still called the Buddha-eye. 'Poverty and so on are the turbidity of sentient beings' because poverty is due to the lack of merit, and ignorance is due to the lack of wisdom. Ignorant and impoverished beings gather together, so it is called 'turbidity'. 'Entering birth and death is the turbidity of life' refers to adding dangerous paths to the cycle of birth and death. In dangerous paths, life is easily cut short, that is, continuing to exist in places of short lifespan, which is the 'turbidity of life'. 'The five desires are the turbidity of afflictions.' The name and meaning are most obvious. 'Not seeking the Great Power Buddha and so on is the turbidity of the kalpa' because there is no Buddha appearing in the kalpa of decline, so it is called 'turbidity'. With the arising of the four turbidities, people have nothing to seek help from. If there is a Buddha appearing in the kalpa, even the turbidities can be broken through. Entering into wrong views is called 'the turbidity of views.' The name and meaning are also obvious, with many of the sixty-two wrong views, so it is called 'various'. 'Or it is said that various views are the same as feeling' means that due to these wrong views, three kinds of feelings will arise. Because it is the feeling of wrong views, it is said that 'views are the same as feeling'. All three feelings are painful, and it is impossible to get rid of suffering through this painful feeling. 'The source of the five paths' The five paths are the cause of reincarnation. Going from one path to another is called 'destiny', 'decline' is just like a thief, able to deplete good karma. 'The first thought of arising in the Abhidharma hell' refers to the fact that when all beings are first born in hell, they will have three thoughts: knowing that this is hell, knowing that they are born here for some reason, and knowing where they came from. This passage seems to be insufficient, but the meaning already includes these three points. 'Also it is said' This is also a text from the Mahavibhasa. 'The five paths each have their own inherent laws' The specific content is as explained earlier when explaining the inconceivable realm. 'The attainment of liberation' Nirvana is called liberation, and the good roots cultivated that do not abide in the cycle of birth and death are called 'attainment'. The degree of liberation that the Sravakas need three lives to achieve and the Pratyekabuddhas need hundreds of kalpas to achieve is called 'the attainment of liberation'. 'Obtaining right determination' refers to the first fruit Arhat. The Mahavibhasa says: 'How to obtain dhyana, that is, the fundamental dhyana; how to determine, that is, without outflows. Cultivating various dhyanas with a mind without outflows, thereby entering the first fruit, and obtaining liberation through this dhyana, this liberation is the first fruit, which is determination.' 'In the heavens' to 'what is needed is obtained, etc.' This should explain the natural rewards of the heavens, and all dependent rewards are manifested.
有，及山河流出其實報得，約受報時說名為自然。「地獄」至「中間可知」者，過去人中有順后業，其業未滿，至地獄中遇緣能起如是等心，業即成就，于地獄中無有身口現行故也。唯在輕報非無間也。廣簡可知，故今不論。「中陰倒懸」者，《俱舍》云：「天首上三橫，地獄頭歸下」，此約人中天在人上，旁生及鬼同在此洲，故非上下，獄在此下故頭歸下，從獄生人理合首上，鬼畜亦然。天來生人其首必下，他皆例此。「初將罪人至閻王所」等者，有情非情並是共業所感，而為心變。「初皆正語」等者，初至地獄如本有語，后時但作波波等聲，不復可辯。「劫初時」等者，諸教相中畜生能言，皆此時也。「後生云祖父」者，從初受名，二者後生亦是後生之祖父也。「前是因緣」等者，從引《阿含》下即觀心解，前因緣中亦可具有四悉意也。五道不同即世界也，人是所為，惡是所破，天是第一義也。后似觀心者，從心判義義當觀心。六道不同，略如《止觀》第二記。諸論及以小乘諸經分別甚廣，不要不列。「我始坐」等者，準下引小云疏意指《華嚴》也。故《地論》云：「佛成道后第二七日說華嚴也。」世講說者嗔《法華經》應佛所說，或責《地論》失於圓宗。今問，此之二七日與法華中三七何別？縱賒促不同及所說
【現代漢語翻譯】 有，及山河流出其實報得，約受報時說名為自然。（山河：指山脈和河流；自然：指事物本來的狀態）山河等事物的出現，實際上是業報的結果，只是在接受果報的時候，被說成是自然而然的。 『地獄』至『中間可知』者，過去人中有順后業，其業未滿，至地獄中遇緣能起如是等心，業即成就，于地獄中無有身口現行故也。唯在輕報非無間也。廣簡可知，故今不論。（地獄：佛教六道輪迴中最苦的一道；無間：指無間地獄，受苦無間斷）從『地獄』到『中間可知』，說的是過去的人如果順應了未來的惡業，而這個惡業還沒有受完，到了地獄中遇到因緣，還能生起這樣的心念，那麼這個惡業就算完成了。因為在地獄中沒有身口的行為，所以只能是較輕的果報，而不是無間地獄。詳細的解釋很容易理解，所以這裡就不討論了。 『中陰倒懸』者，《俱舍》（俱舍：指《俱舍論》）云：『天首上三橫，地獄頭歸下』，此約人中天在人上，旁生及鬼同在此洲，故非上下，獄在此下故頭歸下，從獄生人理合首上，鬼畜亦然。天來生人其首必下，他皆例此。（中陰：指死亡到投胎之間的過渡期；倒懸：頭朝下的姿勢）關於『中陰倒懸』，《俱舍論》中說：『天道眾生的頭是朝上的，身體是橫著的，地獄眾生的頭是朝下的』，這是因為人道中天道眾生在人的上方，旁生和鬼道眾生和人同在一個洲，所以沒有上下之分，而地獄在下方，所以頭是朝下的。從地獄轉生到人道，理應頭朝上，鬼道和畜生道也是這樣。天道眾生來投生人道，頭一定是朝下的，其他的以此類推。 『初將罪人至閻王所』等者，有情非情並是共業所感，而為心變。（閻王：地獄的主宰；有情：指有情識的眾生；非情：指無情識的事物；共業：指眾生共同造作的業）『最初將罪人帶到閻王那裡』等等，說明有情和非情都是共同的業力所感召，並且會隨著心念而變化。 『初皆正語』等者，初至地獄如本有語，后時但作波波等聲，不復可辯。（正語：指正確的語言）『最初都說正確的語言』等等，說的是剛到地獄的時候，還能像原來一樣說話，後來就只能發出『波波』等聲音，無法辨別清楚了。 『劫初時』等者，諸教相中畜生能言，皆此時也。（劫初：指宇宙形成的最初時期；教相：佛教的教義和理論）『劫初的時候』等等，說的是在各種教義中，畜生能夠說話，都是在這個時候。 『後生云祖父』者，從初受名，二者後生亦是後生之祖父也。（祖父：這裡指祖先）『後來出生的說是祖父』，說的是從最初接受名字開始，後來出生的也是後來出生的祖父。 『前是因緣』等者，從引《阿含》（阿含：指《阿含經》）下即觀心解，前因緣中亦可具有四悉意也。（四悉檀：指四種普遍的施教方法）『前面是因緣』等等，從引用《阿含經》開始，就是從觀心的角度來解釋了，前面的因緣中也可以包含四悉檀的意義。 五道不同即世界也，人是所為，惡是所破，天是第一義也。（五道：指天、人、阿修羅、地獄、餓鬼五道；第一義：指最高的真理）五道不同就是不同的世界，人道是所作為的地方，惡是所要破除的，天道是第一義。 后似觀心者，從心判義義當觀心。六道不同，略如《止觀》（止觀：指天臺宗的修行方法）第二記。諸論及以小乘諸經分別甚廣，不要不列。（六道：指天、人、阿修羅、地獄、餓鬼、畜生六道；小乘：指小乘佛教）後面像是觀心，是從心來判斷意義，意義應當觀心。六道不同，可以參考《止觀》第二卷的記載。各種論著以及小乘佛教的經典對此都有非常廣泛的分別，沒有必要就不一一列舉了。 『我始坐』等者，準下引小云疏意指《華嚴》（華嚴：指《華嚴經》）也。故《地論》（地論：指《十地經論》）云：『佛成道后第二七日說華嚴也。』世講說者嗔《法華經》（法華經：指《妙法蓮華經》）應佛所說，或責《地論》失於圓宗。今問，此之二七日與法華中三七何別？縱賒促不同及所說。（圓宗：指圓滿的宗義）『我開始坐』等等，根據下面引用的小云疏的意義，指的是《華嚴經》。所以《地論》說：『佛成道后的第二個七天說了《華嚴經》。』世俗的講說者責怪《法華經》不應該由佛陀來說，或者責備《地論》失去了圓滿的宗義。現在問，這第二個七天和《法華經》中的第三個七天有什麼區別？即使時間長短不同以及所說的內容不同。
【English Translation】 『There are, and the emergence of mountains and rivers is actually a result of karmic retribution, which is called natural when the retribution is received.』 (Mountains and rivers: referring to mountains and rivers; natural: referring to the original state of things) The appearance of mountains and rivers and other things is actually the result of karmic retribution, but it is said to be natural when the retribution is received. 『Hell』 to 『can be known in between』 refers to those in the past who followed subsequent karma, and whose karma was not yet exhausted. When they encountered conditions in hell, they could generate such thoughts, and the karma would be accomplished. Because there is no physical or verbal action in hell. It is only in light retribution, not in the uninterrupted hell. It can be known by broad simplification, so it will not be discussed now. (Hell: the most painful realm in the six realms of reincarnation in Buddhism; uninterrupted: referring to the uninterrupted hell, where suffering is continuous) From 『Hell』 to 『can be known in between』, it says that if people in the past followed the evil karma of the future, and this evil karma has not been completed, when they encounter conditions in hell, they can still generate such thoughts, then this evil karma is considered complete. Because there is no physical or verbal behavior in hell, it can only be a lighter retribution, not the uninterrupted hell. The detailed explanation is easy to understand, so it will not be discussed here. 『The inverted suspension in the intermediate state』 is mentioned in the Abhidharmakośa (Abhidharmakośa: referring to the Abhidharmakośa-bhāṣya): 『The head of the heavenly beings is upward and the body is horizontal, the head of the hell beings is downward.』 This is because in the human realm, the heavenly beings are above humans, and the sentient beings of the animal and ghost realms are in the same continent, so there is no distinction between up and down. Hell is below, so the head is downward. It is reasonable for those who are reborn from hell to the human realm to have their heads upward, and the same is true for ghosts and animals. When heavenly beings are reborn into the human realm, their heads must be downward, and the same applies to others. (Intermediate state: referring to the transitional period between death and rebirth; inverted suspension: head-down posture) 『Initially, the criminals are brought to King Yama』 etc., sentient and non-sentient beings are all influenced by shared karma and transformed by the mind. (King Yama: the ruler of hell; sentient: referring to sentient beings with consciousness; non-sentient: referring to inanimate things; shared karma: referring to the karma jointly created by sentient beings) 『Initially, the criminals are brought to King Yama』 etc., indicating that sentient and non-sentient beings are all influenced by shared karma and will change with thoughts. 『Initially, they all speak correctly』 etc., initially when arriving in hell, they speak as they originally did, but later they only make sounds like 『bobo』 and cannot be distinguished clearly. (Correct speech: referring to correct language) 『Initially, they all speak correctly』 etc., saying that when they first arrive in hell, they can still speak as they did originally, but later they can only make sounds like 『bobo』 and cannot be distinguished clearly. 『At the beginning of the kalpa』 etc., in various teachings, animals can speak, all at this time. (Beginning of the kalpa: referring to the initial period of the formation of the universe; teachings: Buddhist doctrines and theories) 『At the beginning of the kalpa』 etc., saying that in various teachings, animals can speak, all at this time. 『Later generations call them ancestors』 refers to the initial naming, and the latter generations are also the ancestors of the latter generations. (Ancestor: referring to ancestors here) 『Later generations call them ancestors』 means that from the initial acceptance of the name, the later generations are also the ancestors of the later generations. 『The former is the cause and condition』 etc., from quoting the Agama Sutra (Agama: referring to the Agama Sutras) below, it is explained from the perspective of observing the mind, and the former cause and condition can also contain the meaning of the four siddhantas. (Four siddhantas: referring to the four universal methods of teaching) The five realms are different, which is the world. Humanity is what is done, evil is what is to be broken, and heaven is the ultimate truth. (Five realms: referring to the five realms of heaven, human, asura, hell, and hungry ghost; ultimate truth: referring to the highest truth) The latter seems to be observing the mind, judging the meaning from the mind, and the meaning should be observing the mind. The six realms are different, briefly as recorded in the second volume of Śamatha-vipassanā (Śamatha-vipassanā: referring to the practice method of the Tiantai school). Various treatises and Hinayana scriptures have very extensive distinctions on this, and there is no need to list them all if not necessary. (Six realms: referring to the six realms of heaven, human, asura, hell, hungry ghost, and animal; Hinayana: referring to Hinayana Buddhism) 『I began to sit』 etc., according to the meaning of the Xiaoyun commentary quoted below, refers to the Avataṃsaka Sūtra (Avataṃsaka: referring to the Avataṃsaka Sūtra). Therefore, the Daśabhūmika-sūtra-śāstra (Daśabhūmika-sūtra-śāstra: referring to the Ten Stages Sutra Treatise) says: 『The Buddha spoke the Avataṃsaka Sūtra on the second seventh day after attaining enlightenment.』 Worldly speakers blame the Lotus Sutra (Lotus Sutra: referring to the Lotus Sutra) for not being spoken by the Buddha, or blame the Daśabhūmika-sūtra-śāstra for losing the perfect doctrine. Now ask, what is the difference between this second seventh day and the third seventh day in the Lotus Sutra? Even if the length of time is different and what is said is different. (Perfect doctrine: referring to the perfect doctrine)
各異，只是機別顯密有殊，說時既然，身相亦爾。當知《法華》報佛所說，如《論》云：「一者報佛菩提，如經我成佛來等也。」應佛菩提則指伽耶，古德皆云：伽耶既非彼長何獨是乎！即成法佛說也。《地論》既云二七日，乃表應佛說之。豈報佛成及以說法必第二七耶？理而言之，彼此無別，機見不一大小分途，小見三七停留，大睹始終無改，故二七之言知非盡理。若云不起道樹而游鹿苑，此即跡中圓佛成相。復準部意義兼于別，小機所睹弊服宛然。今此正當小化之首，道場在摩竭提國西南，去尼連河不遠。《西域記》云：「菩提樹所周匝累磚，崇峻險固，東西長南北狹，週五百餘步，正中有金剛座」，此即跡中化佛之道場也。
「觀心釋樹」者，託事見理佛豈不然，何佛不作因緣觀耶？今在小也。若約華嚴為最初者，皆須約于圓別以判。「經行」者，此亦是觀解。若但事解只是漸初，故且附觀，約法相說，故云「道品」等。事釋經行具如律文、威儀經等，具如《止觀》第二記。「始坐」等者，文具四釋，初云假時等即世界，得道即為人，感恩報德即對治，欲以大擬即第一義。若作約教，應為四佛十二因緣。又以因緣釋樹，如《婆沙》中無明為根等，具如《止觀》第二記。應細釋出以對今文，即無漏與實相俱
【現代漢語翻譯】 現代漢語譯本： 各不相同，只是根器的顯密有所區別，說法的時候是這樣，佛的身相也是這樣。應當知道《法華經》是報身佛所說，如《攝大乘論》所說：『一是報身佛的菩提，如經中所說『我成佛以來』等等。』應身佛的菩提則指的是伽耶（Gaya，地名，佛陀成道后最初說法的地方），古德都說：伽耶既然不是佛陀久遠以來常在的地方，為何唯獨是伽耶呢？這指的是佛陀示現成佛說法。《地論》既然說二七日（十四天），乃是表示應身佛說法。難道報身佛成佛以及說法必定在第二個七天嗎？從道理上來說，報身佛和應身佛沒有區別，只是眾生的根器見解不同，大小乘的途徑不同，小乘的見解停留在三七日（二十一天），大乘的見解看到的是始終沒有改變的真理，所以二七日的說法知道並非完全合理。如果說佛陀沒有在菩提樹下成道而是在鹿野苑（Sarnath，佛陀初轉法輪之地）說法，這只是在事蹟中示現圓滿佛的成佛之相。又根據部派的意義，兼顧別教，小乘根器所見到的只是粗陋的形象。現在這裡正當小乘教化的開始，道場在摩揭陀國（Magadha，古印度王國）西南，距離尼連禪河（Nairanjana River，佛陀苦修之地）不遠。《大唐西域記》記載：『菩提樹（Bodhi Tree，佛陀悟道之樹）周圍用磚頭壘砌，高大險峻堅固，東西長南北窄，周圍五百多步，正中間有金剛座（Vajrasana，佛陀成道之座）』，這只是在事蹟中示現化身佛的道場。
『觀心釋樹』，憑藉外在事物來顯現內在的道理，佛陀難道不是這樣嗎？哪尊佛不作因緣觀呢？現在說的是小乘的觀點。如果按照《華嚴經》認為是最初的說法，都必須按照圓教和別教來判別。『經行』，這也是一種觀想理解。如果只是從事相上理解，只是漸教的開始，所以暫且附屬於觀想，按照法相宗的說法，所以說是『道品』等等。關於事相上的解釋，經行等，詳細記載在律文、《威儀經》等，詳細記載在《止觀》第二卷的記錄中。『始坐』等等，文中具備四種解釋，最初說假時等同於世界，得道等同於為人，感恩報德等同於對治，想要用大的來比擬等同於第一義。如果按照教相來解釋，應該是四佛十二因緣。又用因緣來解釋樹，如《婆沙論》（Vibhasa，佛教論書）中說無明為根本等等，詳細記載在《止觀》第二卷的記錄中。應該詳細解釋出來以對應現在的文句，就是無漏智與實相一起。
【English Translation】 English version: They are different, only in the distinction between the explicit and implicit nature of the faculties. It is so when speaking, and so are the Buddha's physical characteristics. It should be known that the Lotus Sutra is spoken by the Reward Body Buddha (Sambhogakaya Buddha), as the Treatise says: 'One is the Bodhi of the Reward Body Buddha, such as the sutra says, 'Since I attained Buddhahood,' etc.' The Bodhi of the Manifestation Body Buddha (Nirmanakaya Buddha) refers to Gaya (Gaya, a place name, where the Buddha first preached after attaining enlightenment). Ancient sages all said: Since Gaya is not the place where the Buddha has always been, why is it only Gaya? This refers to the Buddha manifesting Buddhahood and preaching. Since the Treatise on the Stages of the Earth says fourteen days, it indicates that the Manifestation Body Buddha is speaking. Does the Reward Body Buddha's attainment and preaching necessarily occur in the second seven days? In terms of principle, there is no difference between the two, but the views of the faculties are different, and the paths of the Great and Small Vehicles diverge. The view of the Small Vehicle stays at twenty-one days, while the Great Vehicle sees the truth that remains unchanged from beginning to end. Therefore, the statement of fourteen days is known to be not entirely reasonable. If it is said that the Buddha did not attain enlightenment under the Bodhi tree but preached in the Deer Park (Sarnath, the place where the Buddha first turned the wheel of Dharma), this is just a manifestation of the perfect Buddha's attainment in the traces. Furthermore, according to the meaning of the schools, it also encompasses the Separate Teaching, and what is seen by the faculties of the Small Vehicle is just a crude image. Now, this is precisely the beginning of the Small Vehicle's teaching, and the Bodhimanda (Bodhimanda, the place of enlightenment) is located southwest of Magadha (Magadha, an ancient Indian kingdom), not far from the Nairanjana River (Nairanjana River, the place where the Buddha practiced asceticism). The Records of the Western Regions says: 'The Bodhi tree (Bodhi Tree, the tree under which the Buddha attained enlightenment) is surrounded by bricks, high, steep, and solid, long from east to west and narrow from north to south, with a circumference of more than five hundred steps, and in the center is the Vajrasana (Vajrasana, the seat where the Buddha attained enlightenment),' this is just a manifestation of the Transformation Body Buddha's Bodhimanda in the traces.
'Observing the Mind to Explain the Tree' means relying on external things to reveal the inner principle. Isn't the Buddha like this? Which Buddha does not practice the contemplation of conditions? Now we are talking about the Small Vehicle's viewpoint. If we consider the Avatamsaka Sutra as the initial teaching, we must judge according to the Perfect Teaching and the Separate Teaching. 'Walking around' is also a kind of contemplation and understanding. If it is only understood in terms of phenomena, it is only the beginning of the Gradual Teaching, so it is temporarily attached to contemplation. According to the Dharma Characteristics School, it is said to be 'the Factors of Enlightenment,' etc. The explanation of phenomena, such as walking around, is detailed in the Vinaya texts, the Book of Rituals, etc., and is detailed in the second volume of the Mohe Zhiguan. 'Beginning to Sit,' etc., the text has four explanations, the first saying that the false time is equal to the world, attaining the Way is equal to being a person, being grateful and repaying kindness is equal to counteracting, and wanting to compare with the great is equal to the First Principle. If explained according to the Teaching, it should be the Four Buddhas and the Twelve Links of Dependent Origination. Also, using Dependent Origination to explain the tree, such as the Vibhasa (Vibhasa, a Buddhist treatise) saying that ignorance is the root, etc., is detailed in the second volume of the Mohe Zhiguan. It should be explained in detail to correspond to the current text, which is the Unobstructed Wisdom and the Reality together.
得為林。「三十七品是行道法」者，道品即定慧均等名行道法，況復七科皆是所行，即是以定慧足履實相地，理攝諸法故云「一切」。初安此地故云「得道」，欲令他行先自表之庶令下效。「樹地」下徴起。「未曾有經」下答。「經云於三七」等者，且以三乘而為三根，以初成道通思根故，具如前云思度二仙文也。小云疏意，眾生機自未堪，法華不必居后，故引後文彼佛初成即說《法華》。以今例之謂為有據，亦如〈方便品〉中，若但贊佛乘而眾生不堪，方始允同諸佛而施權化，故云後於王城。「若推」下章安通釋，二處不殊不可全非，故但云「若推」。今須辯別。何者？若以佛慧為法華，則始終俱有；若以會歸為法華，則終有始無。故知彼佛在菩提樹，初說佛慧為法華耳。而小云未曉斯旨，便以初成顯說會歸者不然，故準今意文理俱通，若密說者非所辯也。「惡生王」者，哥利王也。「佛誓」者，害佛之時佛發大愿，我若得道應先度之。「甘露」者真諦也。
「問何故初為五人」等者，答中六文。問雖涉五，意正問人，故皆以人答。次「輪王」下舉三事問。答中善業輪王因，名譽業陳如因，稱讚業佛因，故云「尼吒」。「有頂」者非想也。為顯佛聲，彼無耳識非聲不及，色界唯無香味二識，余悉行故。雖有四
【現代漢語翻譯】 現代漢語譯本 得為林。（'三十七品是行道法'）者，道品即定慧均等名行道法，何況七科都是所行，即是以定慧足履實相地，理攝諸法故云『一切』。初安此地故云『得道』，欲令他行先自表之庶令下效。『樹地』下徴起。『未曾有經』下答。『經云於三七』等者，且以三乘而為三根，以初成道通思根故，具如前云思度二仙文也。小云疏意，眾生機自未堪，《法華經》（指《妙法蓮華經》）不必居后，故引後文彼佛初成即說《法華經》。以今例之謂為有據，亦如〈方便品〉中，若但贊佛乘而眾生不堪，方始允同諸佛而施權化，故云後於王城。『若推』下章安通釋，二處不殊不可全非，故但云『若推』。今須辯別。何者？若以佛慧為法華經，則始終俱有；若以會歸為法華經，則終有始無。故知彼佛在菩提樹，初說佛慧為法華經耳。而小云未曉斯旨，便以初成顯說會歸者不然，故準今意文理俱通，若密說者非所辯也。『惡生王』者，哥利王（Koliya）也。『佛誓』者，害佛之時佛發大愿，我若得道應先度之。『甘露』者真諦也。
『問何故初為五人』等者，答中六文。問雖涉五，意正問人，故皆以人答。次『輪王』下舉三事問。答中善業輪王因，名譽業陳如（Ajnatakaundinya）因，稱讚業佛因，故云『尼吒』。『有頂』者非想也。為顯佛聲，彼無耳識非聲不及，唯無香味二識，余悉行故。雖有四
【English Translation】 English version To be a forest. ('The thirty-seven factors are the path to practice') means that the factors of enlightenment, which are the equality of Samatha (calm abiding) and Vipassanā (insight), are called the path to practice. Moreover, all seven categories are what is practiced, which means using Samatha and Vipassanā to tread on the ground of true reality. The principle encompasses all dharmas, hence the term 'all'. Initially settling on this ground is called 'attaining the path'. To encourage others to practice, one must first demonstrate it oneself so that others may follow. 'Tree ground' below raises a question. 'Unprecedented scripture' below answers. 'The scripture says in three sevens' etc., using the three vehicles as the three roots, because the initial attainment of the path penetrates the root of thought, as described in the previous text about thinking and considering the two immortals. Xiaoyun's interpretation means that the capacity of sentient beings is not yet sufficient, so the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) need not be placed later. Therefore, it cites the later text that that Buddha immediately preached the Lotus Sutra upon his initial enlightenment. Using this as an example is said to be based on evidence, just as in the 'Expedient Means' chapter, if one only praises the Buddha vehicle but sentient beings are not capable, then one begins to accord with all Buddhas and apply expedient transformations, hence it is said to be later in the royal city. 'If one infers' below is Zhang'an's general explanation, the two places are not different and cannot be completely wrong, so it is only said 'if one infers'. Now it is necessary to distinguish. What is it? If one takes the Buddha's wisdom as the Lotus Sutra, then it exists from beginning to end; if one takes the convergence as the Lotus Sutra, then it exists at the end but not at the beginning. Therefore, it is known that that Buddha initially preached the Buddha's wisdom as the Lotus Sutra under the Bodhi tree. But Xiaoyun did not understand this meaning, and thus taking the initial enlightenment as explicitly preaching the convergence is not correct. Therefore, according to the present meaning, the text and principle are both consistent. If it is a secret teaching, then it is not to be discussed. 'King Evil Birth' is King Koliya.
'Buddha's vow' means that when harming the Buddha, the Buddha made a great vow that if I attain the path, I should first liberate him. 'Sweet dew' is the true meaning.
'Why did he first teach the five people?' etc., the answer contains six points. Although the question involves five, the intention is to ask about people, so the answer is given in terms of people. Next, 'Wheel-Turning King' below raises three questions. The answer contains the cause of the Wheel-Turning King of good karma, the cause of Ajnatakaundinya's fame and reputation, and the cause of the Buddha's praise, hence the term 'Nita'. 'Summit of Existence' is neither perception nor non-perception. To manifest the Buddha's voice, they do not lack ear consciousness, so the voice reaches them. They only lack the two consciousnesses of smell and taste, the rest all function. Although there are four
悉意，總而言之，只是為顯宿報不同，致令聲及遠近不等。「若依」下約教。兩尼吒下並注「云云」者，應明尼吒、百億尼吒、十方尼吒及遍法界，以分四教初文藏也。百億即是衍初通教，十方法界即是別圓，一成一切成故。十方塵剎起四威儀，互為主伴。「初轉法輪等四處定」者，聲既分四，處亦應然。「大神變」者，非謂小小偏對一機，如化迦葉、帝獻方石之徒，其處必定。「又除轉法輪」等者，漸初則定，此初化邪其處必定，通論一代故可不定。「舊云思理教」等者，即以三七用對大乘理教行三，並無機不受。「又云勸誡」者，亦此師也。即如譬及信解大乘二門各有擬宜無機息化，用對此三亦應可爾。「瑤意」者亦云化物之儀，思而表深，何必事深令大聖思而後行？「表佛初三週說」等者，此與《因果經》意大同，《四分律》、《薩婆多》皆云六七，《興起行經》等七七日，五分八七，《大論》五十七，《地論》等並二七，機見不同不須和會，今是終窮極教故且依之。觀心釋中，且約四觀以示化儀，即四教觀以最後云析法故也。「諸梵雖請大」者，
問：
如何得知梵王請大？
答：
據佛酬云若但贊佛乘等，今欲至始終得度者，若不先小則大小俱失，若先用小則終必大益。
【現代漢語翻譯】 現代漢語譯本： 總而言之，『悉意』只是爲了顯示宿世果報的不同，導致聲音傳播的遠近也不一樣。『若依』以下是根據教義來解釋。兩『尼吒』（nita，指數量單位）下都標註『云云』，應該說明『尼吒』、『百億尼吒』、『十方尼吒』以及『遍法界』，以此來區分四教（藏、通、別、圓四教）中藏教的開端。『百億』就是衍教（指通教）的開端，『十方法界』就是別教和圓教，因為一成就一切都成就。十方塵剎（指極多的世界）發起四威儀（指行、住、坐、臥四種儀態），互相作為主伴。『初轉法輪等四處定』，聲音既然分為四種，說法的處所也應該如此。『大神變』，不是指小小的、只針對一個根機的示現，比如化迦葉（Kasyapa，佛陀的弟子）、帝釋（Indra，佛教護法神）獻方石之類，那些地方是確定的。『又除轉法輪』等，漸教（指藏教）的開端是確定的，這裡最初教化邪見的地方是確定的，通論一代教法，所以可以不確定。『舊云思理教』等，就是用三七日（二十一天）來對應大乘的理、教、行三者，並沒有沒有根機的人不能接受。『又云勸誡』，也是這位師父的觀點。就像《譬喻品》和《信解品》大乘二門各有擬宜，沒有根機的人息化，用這個來對應理、教、行三者也應該是可以的。『瑤意』也說是化物（教化眾生）的儀則，思慮而表達深意，何必事情深奧到讓大聖（指佛）思考之後才行動？『表佛初三週說』等，這和《因果經》的意思大致相同，《四分律》、《薩婆多》都說是六七日（四十二天），《興起行經》等說是七七日（四十九天），《五分律》說是八七日（五十六天），《大論》說是五十七日，《地論》等說是二七日（十四天），根機見解不同，不需要調和會通，現在是終窮極教，所以暫且依據它。觀心釋中，暫且用四觀（藏、通、別、圓四教的觀法）來顯示化儀，就是用四教觀，因為最後說的是分析法。『諸梵雖請大』， 問： 如何得知梵王（Brahma，佛教護法神）請法是大法？ 答： 根據佛陀回答說，如果只是讚歎佛乘等，現在想要從始至終都得到度化的人，如果不先用小乘，那麼大小乘都會失去，如果先用小乘，那麼最終必定會得到大乘的利益。
【English Translation】 English version: In short, 'Siyi' is only to show the difference in past karmic retributions, resulting in different distances of sound propagation. 'Ruo Yi' below explains according to the teachings. The 'Nita' (nita, a unit of quantity) in both places marked with 'etc.' should explain 'Nita', 'hundreds of millions of Nitas', 'ten directions of Nitas', and 'pervading the Dharma realm', in order to distinguish the beginning of the Zang (Tripitaka) teaching among the four teachings (Zang, Tong, Bie, Yuan). 'Hundreds of millions' is the beginning of the Yan (extended) teaching (referring to the Tong teaching), 'ten directions of the Dharma realm' is the Bie (distinct) and Yuan (perfect) teachings, because when one is accomplished, everything is accomplished. The ten directions of dust lands (referring to numerous worlds) initiate the four dignities (referring to the four postures of walking, standing, sitting, and lying down), mutually acting as the main and accompanying. 'The initial turning of the Dharma wheel and other four places are fixed', since the sound is divided into four types, the places of preaching should also be like this. 'Great divine transformation' does not refer to small, partial responses to a single capacity, such as transforming Kasyapa (Kasyapa, Buddha's disciple), Indra (Indra, Buddhist protector deity) offering square stones, those places are certain. 'Also, except for turning the Dharma wheel' etc., the beginning of the gradual teaching (referring to the Zang teaching) is certain, the place where heretical views are initially taught here is certain, generally speaking about a generation of teachings, so it can be uncertain. 'The old saying of thinking and reasoning teaching' etc., is to use the three seven days (twenty-one days) to correspond to the three aspects of the Great Vehicle: principle, teaching, and practice, and there is no one without the capacity to receive it. 'Also saying admonition' is also the view of this teacher. Just like the 'Parable' and 'Faith Understanding' chapters, the two doors of the Great Vehicle each have appropriate analogies, and those without the capacity cease transformation, using this to correspond to the three aspects of principle, teaching, and practice should also be possible. 'Yao's intention' also says it is the ritual of transforming beings (teaching sentient beings), thinking and expressing deep meaning, why must things be so profound that the Great Sage (referring to the Buddha) thinks before acting? 'Represents the Buddha's initial three rounds of speaking' etc., this is roughly the same as the meaning of the 'Karma Sutra', the 'Four-Part Vinaya', 'Sarvastivada' all say six seven days (forty-two days), the 'Xingqi Xing Sutra' etc. say seven seven days (forty-nine days), the 'Five-Part Vinaya' says eight seven days (fifty-six days), the 'Great Treatise' says fifty-seven days, the 'Earth Treatise' etc. say two seven days (fourteen days), the capacities and views are different, there is no need to reconcile and connect, now it is the ultimate teaching, so for now, rely on it. In the explanation of contemplating the mind, for now, use the four contemplations (the contemplation methods of the four teachings of Zang, Tong, Bie, and Yuan) to show the ritual of transformation, that is, using the four teachings of contemplation, because the last thing said is the analysis of the Dharma. 'Although the Brahmas request the great', Question: How do we know that Brahma's (Brahma, Buddhist protector deity) request for the Dharma is a great Dharma? Answer: According to the Buddha's reply, if only praising the Buddha vehicle etc., now those who want to be saved from beginning to end, if they do not first use the Small Vehicle, then both the Small and Great Vehicles will be lost, if they first use the Small Vehicle, then they will surely gain the benefits of the Great Vehicle in the end.
「諸法寂滅」等者，
問：
此中三釋，義有何別？
答：
然初一說以權實相對，即實不可說、說屬於權，三權是數故一實非數。次生滅不生滅相對，即不生滅不可言宣，此小衍相對也。亦是事理相對，故向三乘之言通指衍教故也。此約實理權教對辯。第三即是偏真之理，對偏四門，偏真之理亦不可宣，是則大小兩理俱不可說，方便為物俱可得說，雖俱可說佛意在大，眾生於實並非其宜，故思方便非生滅說。
「受行悟入」者，機會即受，隨聞觀轉即暖法去名之為行，若準有宗時節雖促，不妨具歷內外凡位，至世第一名之為悟，若得初果名之為入。「轉佛」等者，此有二義，若約跨節通四，如來諸法具足隨扣而赴，凡有所說無非化他，對自證說。若以圓自對三教他，此即約法亦名為他。今從當分約漸初說，此佛內證故云「心中」，證有權實權法利物，故名「為他」。「涅槃音」者，由弟子受行煩惱斷處涅槃名生，故名為音。音者聲教，眾教之始故云「起自於此」。「三寶於是現世間」者，亦約漸始，且在小乘未論一體。「從久遠劫來」者，久遠之言準下宿世，乃指大通之後，以小熟故，故以一文釋其二疑。「上文兼有其意」者，三乘行人皆是佛子也。上諸佛章亦云有佛子心凈等，並
【現代漢語翻譯】 現代漢語譯本 『諸法寂滅』等等，
問：
此中三種解釋，意義有什麼區別？
答：
第一個解釋以權實（權巧方便與真實究竟）相對，即真實不可說，說屬於權巧方便，三種權巧方便是可數的，所以真實不是可數的。第二個解釋以生滅與不生滅相對，即不生滅不可言說，這是從小乘的角度來說的。也可以說是事（現象）與理（本質）相對，所以前面針對三乘的說法是通指大乘教義的緣故。這是從真實之理與權巧方便之教相對辯論。第三個解釋就是偏真（不究竟的真理）之理，針對偏四門（四種不全面的真理），偏真之理也是不可宣說的，這樣看來大小乘兩種真理都不可說，方便法門爲了利益眾生都可以說，雖然都可以說，但佛的本意在於真實，眾生對於真實並非適宜，所以考慮用方便法門，而不是用生滅之說。
『受行悟入』，機會成熟就是受，隨著聽聞佛法而轉變觀念就是暖法（四加行位的第一個階段），稱之為行，如果按照有宗（唯識宗）的觀點，雖然時間短暫，不妨礙經歷內外凡位（內凡和外凡），達到世第一（四加行位的最後一個階段）稱之為悟，如果證得初果（須陀洹果）稱之為入。『轉佛』等等，這裡有兩種含義，如果從跨越階段貫通四教（藏、通、別、圓）來說，如來諸法具足，隨眾生的根機而應化，凡有所說無非是爲了教化他人，相對於自證來說。如果以圓教的自證對三教（藏、通、別）的他證，這就是說法也稱為他。現在從當下的根機，按照漸教的最初階段來說，這是佛的內證，所以說『心中』，證悟有權實，權法利益眾生，所以稱為『為他』。『涅槃音』，由於弟子接受修行，煩惱斷滅之處，涅槃產生，所以稱為音。音是聲教，眾教的開始，所以說『起自於此』。『三寶於是現世間』，也是按照漸教的開始階段來說，而且在小乘中沒有討論一體（法身）。『從久遠劫來』，久遠的說法參照下面的宿世，是指大通智勝佛之後，因為小乘根機成熟的緣故，所以用一句話解釋兩種疑惑。『上文兼有其意』，三乘的修行人都是佛子。上面的諸佛章也說有佛子心凈等等，並且
【English Translation】 English version 『All dharmas are silent extinction,』 etc.,
Question:
Among these three explanations, what are the differences in meaning?
Answer:
The first explanation contrasts provisional (upaya) and real (ultimate truth), meaning the real is unspeakable, and speaking belongs to the provisional. The three provisional teachings are countable, so the one real is uncountable. The second explanation contrasts arising and ceasing with non-arising and non-ceasing, meaning non-arising and non-ceasing are inexpressible; this is from the perspective of the Hinayana. It can also be said to contrast phenomena and essence, so the previous statement regarding the Three Vehicles generally refers to the Mahayana teachings. This is a debate contrasting real principle and provisional teaching. The third explanation is the principle of partial truth, aimed at the four partial doors (four incomplete truths). The principle of partial truth is also unspeakable. Thus, both the truths of the Hinayana and Mahayana are unspeakable, while expedient means for benefiting beings are all speakable. Although both are speakable, the Buddha's intention lies in the real, as the real is not suitable for beings. Therefore, consider using expedient means rather than the teaching of arising and ceasing.
『Receiving, practicing, realizing, and entering,』 opportunity is receiving; following hearing the Dharma and transforming views is the warmth stage (first stage of the four preparatory practices), called practice. If according to the Yogacara school, although the time is short, it does not hinder experiencing the inner and outer mundane positions (inner and outer mundane). Reaching the highest mundane (last stage of the four preparatory practices) is called realization. If one attains the first fruit (Sotapanna), it is called entering. 『Turning Buddha,』 etc., this has two meanings. If from the perspective of crossing stages and connecting the four teachings (Tripitaka, Common, Distinct, Perfect), the Tathagata is complete with all dharmas, responding to beings' capacities. All that is spoken is to transform others, relative to self-realization. If using the Perfect Teaching's self-realization to contrast the Three Teachings' (Tripitaka, Common, Distinct) teaching of others, this means the Dharma is also called 'other'. Now, from the present capacity, according to the initial stage of the gradual teaching, this is the Buddha's inner realization, so it is said 'in the heart'. Realization has provisional and real, and the provisional Dharma benefits beings, so it is called 'for others'. 『Nirvana sound,』 because disciples receive and practice, the place where afflictions are extinguished, Nirvana arises, so it is called sound. Sound is voice and teaching, the beginning of all teachings, so it is said 'originates from here'. 『The Three Jewels then appear in the world,』 also according to the beginning stage of the gradual teaching, and in the Hinayana, the one body (Dharmakaya) is not discussed. 『From long distant kalpas,』 the statement of long distant refers to the previous lives below, referring to after Mahābhijñā-jñānābhibhū Buddha (Great Universal Wisdom Excellence Buddha), because the Hinayana capacity is mature, so one sentence explains two doubts. 『The above text also contains its meaning,』 practitioners of the Three Vehicles are all Buddha's children. The above chapter on all Buddhas also says there are Buddha's children with pure minds, etc., and
指昔教聞方便時已名佛子，然于昔教未可彰言。「我即」下一行亦指種智等，以能顯所，所即理也。「更就」下重分文中雲「大乘機發亦名索果」。
問：
前文何以斥光宅，云法說文中無索車耶？
答：
光宅若云情索于大，則為無失；若用為下索小譬本，是故須破。破其引文亦復如是。
「此應有四句」者，
問：
前文已約四句對根，此中何須更說四耶？
答：
前初對乳酪各為四句，簡其大小為障不同，復以四句釋出二酥，通對諸教四根聞法，進否異同，故前初重唯第四句在法華中，余文多在前之四味，今第五時乃對開三獨一為大。
言「即發」者，但不起當座且名為即，從彼座來非不經時，但不跨味故名為即。「索有三意」者，二索既云在機在情，機中但云有感果義，情中既云密求而已，故前二在昔、發言唯今。昔言雖即通於四味，此指二酥並聞大時，是故得有二索之言。又二索言有通有別，通則俱通二味，機則冥在於內，情則內動于中，二味咸然故云通也。別則二索別對二味，在方等中聞不思議，雖斥為非冥有大利，被斥不謗義當於索，故知不謗理在有求。在熟酥時為大洮誘，雖無希取轉教情親，縱不彰言索義漸切，雖二不同機遙情近。
得不得者，為獨菩薩亦利聲聞，情中進退義當於索，是則情帶于機稍切于昔，故至般若別受情名，至領解時以得顯失，故云欲以問世尊為失為不失？請索雖即唯在今教，及至啟言機情必具，從強屬口機情亦殊，在昔但潛伏居懷，於今乃助彰于口，三索咸扣于至聖，赴亦自分于顯密，時熟既會內因具也，聞略說故外緣足也。因緣具故，發言于茲。
「問昔出宅」等者，舉〈譬品〉以顯今，彼云諸子詣父愿賜我等三種寶車；今何得言機等索實？答意者，未出聞許，出已不見所許之車唯見許人，是故從人索昔所許。所許不與必有異途，故索昔在今元求異意。今問：鹿苑出宅唯保小果，何曾索車？答：若在法說，至鹿苑時義當出宅，復經二味二索在懷，但譬短含長義至法華之始，故譬中諸子詣父索車，乃與之仍賜于大，故彼譬意兼含二酥，信解譬長方開體命，故譬品文義含三索，當知豈與光宅為儔？
「咸以」等者，他人意云，約機論到恥小慕大者，般若方等也。故今破之。機身俱到般若方等，況復法華三業俱領。且釋請義故云機情，到必三業不可偏也。「今行與」等者，隨便記之，且受八相故云行與。又記大唯在分別功德，此中且小故云行與。
「昔真」等者，昔真指理、昔成指果，昔羅漢等既皆是實，
並得真成，今三乘俱斥則二義並失，故云「竟知何在」。「又三乘同學一道」等者，此即重述通三乘疑，既同一理證真不殊，真雖不殊，菩薩于昔已曾得記，若已得記，何故而今並斥為方便？若俱方便昔不應別，故云何意有別？故疑今昔，若二若三若理若行，既並方便失本實證，何得不疑？前文多處通斥三教，此中但斥藏通二者，一者三乘同證真諦，二者此兩教證俱權。若更約別者，當教論中自有真實，既帶方便初後行殊，通皆聞斥是亦生疑。「如是妙法」者，具如《釋簽》中，故云只是權實法耳。次「如三世」者下引同中，文具兩解，前約為實施權，后約開權顯實。又初文約教三權一實，次又約理故有權有實為權、權實不二為實，此第二釋只是顯前實教之理，即是權實不二。「經云懸遠」等者，若準此劫六四二萬，望下梵天百八十劫空無有佛，仍未為遠。彌勒佛后第十五減，九百九十五佛次第出興，應無此說。「夫方便可是權假」者，意明前教可是權施，據佛本懷雖非虛妄，以實望假故云權假，施已復廢終歸真實，今已說實故勸勿疑。「舊從」去更敘舊解，前雖略破非無一途，故復引之令知同異。「若樂著諸欲」至「互簡非耳」者，凡小俱舍方堪授記。
釋譬喻品
有人於此立來意，云大凡無譬應有譬
【現代漢語翻譯】 現代漢語譯本：並且證得真實成就，現在如果三乘都被否定，那麼兩種意義都會喪失，所以說『最終知道在哪裡』。『又三乘同學一道』等等，這實際上是重述通達三乘的疑問，既然同一道理證悟的真理沒有差別，真理雖然沒有差別，菩薩在過去已經得到授記，如果已經得到授記，為什麼現在都被否定為方便法門？如果都是方便法門，過去就不應該有差別，所以說為什麼會有差別？所以懷疑過去和現在，無論是二乘還是三乘，無論是道理還是修行，既然都是方便法門，失去了根本的真實證悟，怎麼能不懷疑呢？前面的經文多處通盤否定三教，這裡只否定藏教和通教這兩種，一是三乘共同證悟真諦，二是這兩種教義的證悟都是權宜之說。如果再從差別上來說，當教論中自有真實，既然帶有方便，前後修行不同，通通都被否定，這也讓人產生懷疑。『如是妙法』，具體如《釋簽》中所說，所以說只是權宜之法和真實之法罷了。其次『如三世』以下引用相同之處，經文包含兩種解釋，前面是假借實施權宜之說，後面是開啟權宜之說而顯現真實。又最初的經文是假借教義的三種權宜之說和一種真實之說，其次又是假借道理，所以有權宜之說和真實之說，權宜之說和真實之說不二為真實，這第二種解釋只是顯現前面真實教義的道理，就是權宜之說和真實之說不二。『經云懸遠』等等，如果按照這個劫的六十四萬二千年來算，期望地獄梵天一百八十劫空無一佛，仍然不算遙遠。彌勒佛之後第十五個減劫，九百九十五佛依次出現，不應該有這種說法。『夫方便可是權假』，意思是說前面的教義可以是權宜之施，根據佛的本懷雖然不是虛妄，但是以真實來期望虛假，所以說是權宜之假，施捨之後又廢除，最終歸於真實，現在已經說了真實，所以勸誡不要懷疑。『舊從』以下再次敘述舊的解釋，前面雖然略有破斥，但並非沒有一條道路，所以再次引用它，讓人知道相同和不同。『若樂著諸欲』到『互簡非耳』，凡夫和小乘都適合授記。 有人在這裡確立來意，說大凡沒有譬喻就應該有譬喻。
【English Translation】 English version: And attain true accomplishment, now if all three vehicles are rejected, then both meanings are lost, therefore it is said 'where is the ultimate knowledge'. 'Also, the three vehicles study the same path' etc., this is actually restating the doubt of understanding the three vehicles, since the same principle proves that the truth is not different, although the truth is not different, the Bodhisattvas have already received predictions in the past, if they have already received predictions, why are they now all rejected as expedient means? If they are all expedient means, there should be no difference in the past, so why is there a difference? Therefore, there is doubt about the past and the present, whether it is the two vehicles or the three vehicles, whether it is the principle or the practice, since they are all expedient means, losing the fundamental true realization, how can one not doubt? The previous text generally rejects the three teachings in many places, but here it only rejects the Zang (Tripitaka) and Tong (Common) teachings, one is that the three vehicles commonly realize the true nature, and the other is that the realization of these two teachings are all provisional. If we talk about the differences, there is truth in the teachings themselves, since it involves expedient means, the practice is different from beginning to end, and it is all rejected, which also causes doubt. 'Such wonderful Dharma', as detailed in the 'Explanation of the Commentary', so it is just expedient Dharma and true Dharma. Next, 'Like the three worlds' below quotes the same points, the text contains two explanations, the former is about using the real to implement the expedient, and the latter is about opening the expedient to reveal the real. Also, the initial text is about the three expedient teachings and one real teaching, and then it is about the principle, so there are expedient and real, and the non-duality of expedient and real is real, this second explanation only reveals the principle of the previous real teaching, which is the non-duality of expedient and real. 'The Sutra says it is far away' etc., if according to the 6.42 million years of this kalpa, expecting the Brahma heaven below to be empty of Buddhas for 180 kalpas, it is still not far away. After Maitreya Buddha, in the fifteenth decreasing kalpa, 995 Buddhas will appear in succession, there should be no such statement. 'The expedient means are only provisional', meaning that the previous teachings can be expediently applied, although not false according to the Buddha's original intention, but expecting falsehood with truth, so it is said to be provisional, and after giving it, it is abolished, and ultimately returns to the truth, now that the truth has been spoken, so it is advised not to doubt. 'Old from' below narrates the old explanation again, although there was a slight rejection before, it is not that there is no path, so it is quoted again to let people know the similarities and differences. 'If one is attached to desires' to 'mutually simplify non-ears', ordinary people and Hinayana are suitable for prediction. Someone here establishes the intention, saying that whenever there is no metaphor, there should be a metaphor.
成小。有云：佛法多門，門門有譬，此則可爾。云「先總」者，總釋兩字通冠四釋，若今若昔以因緣等皆有別故，品初雖兼第一週文，釋題且依第二週意，故云「中下之流未達」等也。初總為三：先字訓，次釋訓，三來意。次釋訓中「托此」下釋譬字，「寄淺」下釋喻字。《玉篇》云：「以類比況謂之譬，開曉令悟謂之喻。」既兩字雙題應有小別，具如釋訓，故以比況曉訓時眾，此謂界內人中車宅，彼謂界外佛事迷悟，淺深可知。彼但佛乘深義唯一，故迷之與悟唯小對圓，樹扇風月唯圓教理。「前廣」下明來意者，亦是結前生后。初句結前，「中下」下生后，故知機雖無已，還待不已悲智中機當生，更動樹舉扇使風月意彰，然法說實相，何隱何顯？如長風靡息、空月常懸，但中下之徒大機未啟、蔽情猶壅謂月隱風停，逗茲二途須舉扇動樹。因緣等四大旨咸然，故以二字總冠諸釋。
次別釋者，初因緣中並以世四法喻一實四法。初世界中直云世法者，以世冠三故也。聞譬生喜名世界也。「所以」下三皆云世法，但生等別得下三名。「是故」下三皆由聞譬而生喜等，因於曾有世間父子，今聞譬說我佛真子，聲聞與佛天性不殊，唯在今經故未曾有，所以密遣之日尚無傭作之心，領財之時豈生己物之念？特由天性相關，
遂荷領知之澤，爾前憂悔至此方除，譬說之時乃名真子，今始得悟踴躍彌加，此指聞譬生於實喜，即信解初歡喜之文，故大小兩乘皆名歡喜。次為人中雲「世生法」者，即資具也，故云珍玩。出世生法即三乘法，生善中最豈過於此，故昔三車妙珍玩攝，汝等所行是菩薩道。世滅法者，宅內眾災可免離也。出世滅法者，謂惑斷也。無漏述昔、除憂指今，拔苦本在等與大車，除惡之極莫若於此。昔破見思，通論於今莫非除惡。世不生滅者，即大車也。父之本有故不生，至處不壞故不滅。出世不生不滅者，性德本有故不生，修得果常故不滅。以信解中聞譬歡喜等，是故四悉俱譬父子，然前之三悉似寄施權，第一義悉方約開顯，當知三悉即第一義之弄引也。故引先心各好及以火宅免難，若開顯已無非大車。又四悉各一法一譬，法中或取法說身子領解之文，並且助成其語耳。若直銷兩字何足題品，故結云一音巧喻，此則遮那始終一音，一音唯實巧喻兼權，權引歸實故不同舊純用一音，故譬義含因緣等四，若不爾者，如何銷于小車大車火宅父舍？
「中下得益」者，
問：
下根未悟何以云益？
答：
法譬通被，中下自迷，故下根聞法譬、中根聞法說，雖未顯悟非無冥益，故至譬及宿世獲悟，故
【現代漢語翻譯】 現代漢語譯本：於是他們接受了領悟的恩澤，此前憂愁後悔的心情至此才得以消除，好比譬喻講述之時才被稱作真子，如今才開始領悟，喜悅之情更加強烈，這裡指的是聽聞譬喻而生出真實的喜悅，即是信解最初歡喜的文字，所以大乘和小乘都稱為歡喜。其次，人中說到的『世生法』，就是資生之具，所以說是珍貴的玩物。出世生法就是三乘之法，產生善中最超過這個的，所以過去用三車妙珍玩來攝受，你們所行的是菩薩道。世滅法，就是宅內的各種災難可以避免脫離。出世滅法，指的是斷除迷惑。無漏是講述過去，消除憂愁是指現在，拔除痛苦的根本在於給予大車，消除罪惡的極致沒有超過這個的。過去破除見思惑，通論現在沒有不是消除罪惡的。世不生滅，就是大車。因為是父親本來就有的，所以不生，到達之處不會毀壞所以不滅。出世不生不滅，是說性德本來就有的所以不生，修得的果是常住的所以不滅。因為信解中聽聞譬喻而歡喜等等，所以四悉檀都譬喻父子，然而前面的三悉檀好像是寄託施予權宜之法，第一義悉檀才約略開顯，應當知道三悉檀就是第一義的引導。所以引用先前的各自喜好以及火宅免除災難，如果開顯之後沒有不是大車的。另外四悉檀各自有一個法一個譬喻，法中或者選取法說身子領悟理解的文字，並且幫助促成他的言語罷了。如果只解釋兩個字怎麼足以題品，所以總結說一音巧喻，這則是遮那佛始終一音，一音唯獨真實巧喻兼顧權宜，權宜引導歸於真實所以不同於過去純粹使用一音，所以譬喻的意義包含因緣等四種，如果不是這樣，如何解釋小車大車火宅父舍？ 『中下得益』， 問： 下根器的人沒有領悟，為什麼說得到利益？ 答： 法譬喻普遍被及，中下根器的人自己迷惑，所以下根器的人聽聞法譬喻、中根器的人聽聞法說，即使沒有明顯領悟也不是沒有暗中的利益，所以到了譬喻以及宿世獲得領悟，所以
【English Translation】 English version: Thereupon, they received the grace of understanding, and the sorrow and regret they felt before were now completely dispelled. It was like being called true sons when the parable was spoken, and now they began to understand, their joy intensified. This refers to the real joy arising from hearing the parable, which is the text of the initial joy of faith and understanding. Therefore, both the Mahayana and Hinayana are called joy. Secondly, the 'worldly means of livelihood' mentioned among people are the necessities of life, hence they are called precious toys. The transcendental means of livelihood are the teachings of the Three Vehicles. What could be greater than this in generating goodness? Therefore, in the past, the three carts of wonderful treasures were used to gather them in, and what you are practicing is the Bodhisattva path. Worldly cessation means that all kinds of disasters in the house can be avoided and escaped. Transcendental cessation refers to the cutting off of delusion. 'Without outflows' refers to the past, 'removing sorrow' refers to the present, and the root of removing suffering lies in giving the great cart. There is nothing more extreme in eliminating evil than this. In the past, breaking through views and thoughts, generally speaking, there is nothing in the present that is not eliminating evil. Worldly non-arising and non-ceasing is the great cart. Because it originally belonged to the father, it does not arise, and because the place it reaches is indestructible, it does not cease. Transcendental non-arising and non-ceasing means that the inherent nature is originally present, so it does not arise, and the fruit attained through cultivation is permanent, so it does not cease. Because of the joy of hearing the parable in faith and understanding, all four Siddhanas (four types of explanations) are metaphors for father and son. However, the first three Siddhanas seem to be entrusting and bestowing expedient means, while the First Principle Siddhana only roughly reveals it. It should be known that the three Siddhanas are the guidance of the First Principle. Therefore, it cites the previous individual preferences and the escape from disaster in the burning house. If it is revealed, there is nothing that is not the great cart. In addition, each of the four Siddhanas has one Dharma and one parable. In the Dharma, it may select the text of Shariputra's (one of the Buddha's main disciples) understanding and comprehension of the Dharma, and also help to facilitate his words. If only two words are explained, how can it be worthy of praise? Therefore, it concludes with 'one sound skillful metaphor'. This is the one sound of Vairocana Buddha (the universal Buddha) from beginning to end. The one sound is only real, and the skillful metaphor takes into account expediency. Expediency leads to reality, so it is different from the past, which purely used one sound. Therefore, the meaning of the parable contains the four conditions of cause, condition, etc. If not, how can the small cart, great cart, burning house, and father's house be explained? 『Those of middle and lower capacity benefit』 Question: Why is it said that those of lower capacity benefit when they have not yet awakened? Answer: The Dharma parable is universally received, but those of middle and lower capacity are themselves confused. Therefore, those of lower capacity hear the Dharma parable, and those of middle capacity hear the Dharma teaching. Even if they have not clearly awakened, it is not without hidden benefit. Therefore, they attain understanding through the parable and past lives, so
約教等三咸須約譬。譬既三車一車今昔相對，法亦若權若實並列偏圓。若不爾者，開何所開？本許三車索而不與，及至為說等賜大車，當知其車本為三一，為物方便權立三名，出宅廢權破三唯一。
四教譬中初三藏云「菩薩駕牛」等者，此菩薩從初至后皆化他故，最得其名。通教譬云「三人同畏」等者，三藏二乘理亦應爾。為對始終一向利他，是故彼二且云自濟，此教緣覺自他兼益勝於聲聞，故云「並馳並顧」，悲劣菩薩故有並言，自行故馳兼他乃顧。菩薩自行既滿，唯以利物為懷，是故但云「全群而出」別教中初斥兩教三乘俱近。次「菩薩」去正釋，對前所列句句並決。約大象說故云「邊底」。三「大品」下證，對前二教二乘簡也。通教菩薩對通二乘，斷證既同略無形斥，故知是別菩薩斥兩二乘，故以螢對日為別作譬也。準義簡譬，只應于牛車以簡菩薩，以由證經幸有三乘俱異之譬，兩教三乘譬外。又有獨菩薩譬如大象，及以螢日用斥二乘。又「始見」去，圓教中先指華嚴，「及為未入」下明今經意，二處化事皆不須譬，即華嚴利根及法華上週。次「如今」下明二處理等，雖即化儀前後而始終理一，始即華嚴、今謂法華，只緣慧如是故理等，故云「無二無異」。
問：
無異無二，此兩何別？
【現代漢語翻譯】 現代漢語譯本： 關於四教的譬喻，三藏教、通教等三教都需要用譬喻來解釋。既然譬喻中提到了三車和一車，對應過去和現在，那麼教法也如同權巧和真實並列，偏頗和圓滿並存。如果不是這樣，那麼『開』（開權顯實）又開什麼呢？之前允許給三車，但索要時卻不給，等到後來平等地賜予大車，應當知道那車原本就是三而一的，爲了適應眾生的根器而方便地設立了三個名字，出離火宅后，廢除權巧，破除三乘，歸於一佛乘。 在四教的譬喻中，最初三藏教說『菩薩駕牛』等，這是因為此菩薩從始至終都在教化他人，所以最符合菩薩的名稱。通教的譬喻說『三人同畏』等，三藏教的二乘也應該是這樣。爲了對應始終一貫地利益他人，所以三藏教的二乘暫且說是自度，此通教的緣覺自利利他兼顧，勝過聲聞，所以說『並馳並顧』，悲心較弱的菩薩才會有『並』的說法，因為既要自己修行，又要顧及他人。菩薩的自行圓滿后，唯以利益眾生為懷，所以只說『全群而出』。別教中，首先斥責兩教的三乘都過於淺近。其次，從『菩薩』開始正式解釋，針對前面所列的句子逐句進行決斷。因為是用大象來比喻，所以說是『邊底』。《大品般若經》以下是引經證明，針對前面兩教的二乘進行簡別。通教的菩薩與通教的二乘，斷惑證果相同，所以略去沒有明顯地斥責。因此可知是別教的菩薩斥責兩教的二乘，所以用螢火蟲對比太陽來作為別教的譬喻。按照這個意義來簡別譬喻，只應該用牛車來簡別菩薩，因為根據經文的證明，恰好有三乘都不同的譬喻，兩教的三乘譬喻之外，又有單獨菩薩的譬喻，比如大象，以及用螢火蟲和太陽來斥責二乘。另外，從『始見』開始，圓教中先指出《華嚴經》，『及為未入』以下說明現在《法華經》的用意，這兩處的教化都不需要譬喻，即《華嚴經》的利根眾生和《法華經》的上根眾生。其次，從『如今』以下說明兩處的道理相同，雖然教化的方式有先後，但始終道理是一樣的，開始是《華嚴經》，現在是《法華經》，只因爲智慧是這樣的，所以道理相同，因此說『無二無異』。 問： 『無異』和『無二』，這兩者有什麼區別？
【English Translation】 English version: Regarding the parables of the Four Teachings, the Tripitaka Teaching, the Shared Teaching, and the others all require explanation through parables. Since the parables mention three carts and one cart, corresponding to the past and the present, the Dharma is also like the provisional and the real existing side by side, the partial and the complete coexisting. If it were not so, then what would be 『opened』 (opening the provisional to reveal the real)? Previously, it was permitted to give three carts, but when requested, they were not given. When the great cart was equally bestowed later, it should be known that the cart was originally three-in-one, and three names were provisionally established to suit the capacities of sentient beings. After leaving the burning house, the provisional is abolished, the three vehicles are discarded, and one Buddha vehicle is established. In the parables of the Four Teachings, the initial Tripitaka Teaching says 『the Bodhisattva drives an ox,』 etc. This is because this Bodhisattva teaches others from beginning to end, so he is most deserving of the name Bodhisattva. The parable of the Shared Teaching says 『three people fear together,』 etc. The Two Vehicles of the Tripitaka Teaching should also be like this. In order to correspond to consistently benefiting others from beginning to end, the Two Vehicles of the Tripitaka Teaching are temporarily said to be self-liberating. This Shared Teaching's Pratyekabuddha benefits both himself and others, surpassing the Sravaka, so it is said 『racing together and looking around together.』 Only Bodhisattvas with weaker compassion would have the word 『together,』 because they must cultivate themselves and also care for others. After the Bodhisattva's self-cultivation is complete, he only cherishes the thought of benefiting sentient beings, so it is only said 『the whole group goes out.』 In the Distinct Teaching, the three vehicles of the two teachings are first criticized as being too shallow. Secondly, starting from 『Bodhisattva,』 the explanation is formally given, and each sentence listed earlier is decisively judged. Because it is using an elephant as a metaphor, it is said to be 『the edge and the bottom.』 The section below 『The Great Perfection of Wisdom Sutra』 is citing sutras as proof, distinguishing the Two Vehicles of the previous two teachings. The Bodhisattva of the Shared Teaching and the Two Vehicles of the Shared Teaching have the same severance of delusion and attainment of enlightenment, so there is no obvious criticism. Therefore, it can be known that it is the Bodhisattva of the Distinct Teaching who criticizes the Two Vehicles of the two teachings, so using a firefly compared to the sun is used as a parable for the Distinct Teaching. According to this meaning, to distinguish the parables, one should only use the ox cart to distinguish the Bodhisattva, because according to the proof of the sutras, there happens to be a parable where the three vehicles are all different. Outside of the parables of the three vehicles of the two teachings, there is also the parable of the solitary Bodhisattva, such as the elephant, and using the firefly and the sun to criticize the Two Vehicles. In addition, starting from 『initially seeing,』 the Perfect Teaching first points out the Avatamsaka Sutra (Hua Yan Jing), and the section below 『and for those who have not entered』 explains the intention of the current Lotus Sutra (Fa Hua Jing). The teaching in these two places does not require parables, namely the sharp-witted sentient beings of the Avatamsaka Sutra and the superior sentient beings of the Lotus Sutra. Secondly, the section below 『now』 explains that the principles of the two places are the same. Although the methods of teaching have a sequence, the principle is the same from beginning to end. The beginning is the Avatamsaka Sutra, and now it is the Lotus Sutra. Only because wisdom is like this, the principles are the same, so it is said 『no difference and no other.』 Question: 『No difference』 and 『no other,』 what is the difference between these two?
答：
重以不異復于不二，以無異故方名不二。
「上根利智」至「不須譬」者，重牒二處顯上週中得悟者，為辯異故。「只為」下明今有中下故須譬喻。然華嚴中非無譬喻，但彼入道不正由茲，如今曇華為成法說。言「動執」等者，上根一處，中根二處或云五處，廣中有長行偈頌並法說領述二文，下根三處或云十一處，於前五處更加譬中領述各有長行偈頌，乃至下根二十二番開權顯實，具如〈化城品〉末列。由未悟故迷於法說權實岐道，我昔與彼同居無學，彼蒙記述、我獨未沾，初聞略說已懷進退，為是極果、為何方便？為永在小、為當成大？重聞五佛疑仍未除，故須更以車譬誘之，故云圓譬。世雲天臺抑華嚴者，乃由不善他宗故耳。既判佛慧二經不殊，但部望部不無小別，既不可指鹿苑為始，復云聞我余義不成。涉公云：法華、華嚴廣略別也。此嗅瞻卜之流芳，而未窮餘香之奧旨，以不能盡思於斯宗故也。廣略雖爾，兼帶如何？顯本未彰記小非例，乃至下文十義同異。「踟躕」者，猶預之象。「岐道」者，《爾雅》云：「二達曰岐。」本跡觀心「云云」者，並須約譬，本跡具如蓮華三譬，《玄》文第七「若欲進寄初成設教豈無一三，故千枝萬葉同宗一根，乃至五百三千塵點可以意知。」觀心譬
【現代漢語翻譯】 答： 重以不異復于不二，以無異故方名不二。 『上根利智』至『不須譬』者，重牒二處顯上週中得悟者，為辯異故。『只為』下明今有中下故須譬喻。然華嚴中非無譬喻，但彼入道不正由茲，如今曇華為成法說。言『動執』等者，上根一處，中根二處或云五處，廣中有長行偈頌並法說領述二文，下根三處或云十一處，於前五處更加譬中領述各有長行偈頌，乃至下根二十二番開權顯實，具如〈化城品〉末列。由未悟故迷於法說權實岐道，我昔與彼同居無學，彼蒙記述、我獨未沾，初聞略說已懷進退，為是極果、為何方便？為永在小、為當成大？重聞五佛疑仍未除，故須更以車譬誘之，故云圓譬。世雲天臺抑華嚴者，乃由不善他宗故耳。既判佛慧二經不殊，但部望部不無小別，既不可指鹿苑為始，復云聞我余義不成。涉公云：法華、華嚴廣略別也。此嗅瞻卜之流芳，而未窮餘香之奧旨，以不能盡思於斯宗故也。廣略雖爾，兼帶如何？顯本未彰記小非例，乃至下文十義同異。『踟躕』者，猶預之象。『岐道』者，《爾雅》云：『二達曰岐。』本跡觀心『云云』者，並須約譬，本跡具如蓮華三譬，《玄》文第七『若欲進寄初成設教豈無一三，故千枝萬葉同宗一根，乃至五百三千塵點可以意知。』觀心譬
【English Translation】 Answer: The identity is reiterated as non-duality, and because there is no difference, it is then called non-duality. The section from 『Superior faculties and sharp wisdom』 to 『no need for parables』 reiterates two instances to show those who attained enlightenment in the upper and middle levels, in order to distinguish differences. The 『only because』 below clarifies that parables are needed because there are those of middle and lower faculties now. However, the Avatamsaka Sutra (Huayan Jing) is not without parables, but their entry into the path is not primarily due to these, just as the 曇花 (曇花, Udumbara flower) is used to explain the Dharma. As for 『stirring attachments,』 etc., for those of superior faculties, it is one instance; for those of middle faculties, it is two or perhaps five instances, with lengthy prose, verses, and two texts of Dharma explanation and summary in the extensive version; for those of lower faculties, it is three or perhaps eleven instances, adding parables and summaries to the previous five instances, each with lengthy prose and verses, even up to twenty-two instances of opening the provisional and revealing the real for those of lower faculties, as detailed at the end of the 『Parable of the Magic City』 chapter (〈化城品〉). Because of not being enlightened, they are迷 (迷, confused) about the provisional and real divergent paths of Dharma explanation. I used to live with them, who were 無學 (無學, those beyond learning), they received predictions, but I alone did not receive any. Upon first hearing the brief explanation, I was hesitant, wondering if it was the ultimate fruit or a skillful means? Whether to remain permanently in the small or to become great? After hearing about the five Buddhas again, the doubts were still not resolved, so it was necessary to further entice them with the parable of the cart, hence it is called a complete parable. The world says that the Tiantai school suppresses the Huayan school, but this is only because they are not well-versed in other schools. Since it is judged that the two sutras of Buddha's wisdom are not different, there is only a slight difference in terms of scope. Since one cannot point to the Deer Park as the beginning, it is also said that hearing my remaining meanings will not lead to accomplishment. 涉公 (涉公, She Gong) said: The Lotus Sutra (法華經, Fahua Jing) and the Avatamsaka Sutra (華嚴經, Huayan Jing) differ in their extent. This is like smelling the fragrance of the 瞻卜 (瞻卜, Campaka) flower but not fully exploring the profound meaning of the remaining fragrance, because they cannot fully contemplate this school. Although the extent differs, how about the combination? Revealing the original is not yet clear, and predicting the small is not an exception, even up to the ten similarities and differences in the following text. 『踟躕 (踟躕, Chichu)』 means hesitation. 『岐道 (岐道, Qidao)』 means divergent paths. The 爾雅 (爾雅, Erya) says: 『Two paths are called divergent.』 The 『etc.』 of original trace contemplation of mind must all be based on parables. The original trace is fully explained in the three parables of the lotus flower, 玄 (玄, Xuan) text seventh: 『If you want to advance and rely on the initial establishment of teachings, how can there not be one or three? Therefore, thousands of branches and leaves share the same root, even five hundred three thousand dust motes can be understood intentionally.』 The contemplation of mind parable.
者，空如白牛，假如具度，中如車體，乃至幻空幻假幻中。次分文解釋者，置譬且釋前品之餘。初領解中雲置譬說之前等者。有云：為譬作序。則應難云：信解藥草授記，亦應安〈化城品〉內為化城作序。「長行領與解」至「各陳」者，長行三業各標釋結，標結二文並具三業，而不分領解，但于釋中以身業為領、口意為解。初「今從世尊」下領也。從「所以者何我昔從佛」下解也。「偈各陳」者，三段各二，至下偈中一一點出。「一幸」者，謂一業遇喜，今三業俱喜乃成三幸，我今身已近佛，況更聞法，聞法即是口喜，得解即是意喜。又昔但機情，機情居內名為一幸；今由口請三業並欣，故云三喜。過意所謀故云幸也。故下文云「非先所望而今自得」。「抃」者撫手舞也。心口之喜暢至於形，由二動形故三俱動。「文云」下引證者，正證三喜也。文雖且列意口二喜，有二必三，理數應爾。內外異故即世界也。又此四文應約前品，而今後三約信解者，開顯義同彼此通用，意同時異亦應無爽。「棄貧受富」者，開三藏珍玩也，得真善利生善中極。「憂悔雙遣」等者，開二味也。永除憂疑故除惡窮也。我念昔在方等時被斥故憂，至般若時住小故悔，方等被斥故疑，般若不取故難。濁為外障，小為內障。又被彈不受名為外障，
【現代漢語翻譯】 現代漢語譯本 『者，空如白牛』，意思是說一切皆空，就像白色的牛一樣，實際上並不存在。『假如具度，中如車體』，意思是說如果具備了度化的方法，那麼（度化的過程）就像車子的主體一樣，可以運作。乃至幻空、幻假、幻中，都是指事物的虛幻性。接下來分段解釋經文，先放下譬喻，解釋前一品（《方便品》）的剩餘部分。最初的領解中說『置譬說之前等』，有人說這是為譬喻作序。那麼就應該反駁說：信解、藥草、授記，也應該放在《化城喻品》中，作為化城的序言嗎？ 『長行領與解』至『各陳』，意思是說長行的身、口、意三業各自標明解釋和總結。標明和總結的兩個部分都具備身、口、意三業，但是不區分領解，只是在解釋中以身業為領，口業和意業為解。最初的『今從世尊』以下是領的部分。從『所以者何我昔從佛』以下是解的部分。『偈各陳』，意思是說三段各有兩句，在下面的偈頌中會一一指出。『一幸』，是指一種業遇到了喜悅。現在身、口、意三業都喜悅，就成了三重喜悅。我現在身已接近佛，更何況還能聽聞佛法，聽聞佛法就是口喜，得到理解就是意喜。而且過去只是機情，機情在內心，所以只算一種喜悅；現在由於口請，身、口、意三業都欣喜，所以說是三重喜悅。超過了意料之外的謀劃，所以說是喜悅。所以下文說『非先所望而今自得』（不是先前所期望的，而現在自己得到了）。『抃』，是拍手舞蹈的意思。心和口的喜悅暢快地表達在形體上，由於兩種形體的動作，所以三業都動起來。『文云』以下是引證，正是爲了證明三重喜悅。經文雖然只是列舉了意喜和口喜兩種，但有了兩種，必定有三種，這是理所當然的。內外不同，就是世界。而且這四句經文應該聯繫前一品（《方便品》），而現在後面三句聯繫《信解品》，是因為開顯的意義相同，彼此通用，意義同時而不同，也應該沒有差別。『棄貧受富』，是開啟三藏的珍寶，得到真正的善利，在生善中達到極致。『憂悔雙遣』等，是開啟二味。永遠消除了憂愁和疑惑，所以消除了惡和貧窮。我記得過去在方等時被斥責，所以憂愁，到了般若時安住于小乘，所以後悔。方等時被斥責，所以疑惑，般若時不被接納，所以感到困難。濁是外在的障礙，小乘是內在的障礙。又被彈斥而不接受，稱為外在的障礙。
【English Translation】 English version 'Zhe, empty like a white ox,' means that everything is empty, like a white ox that doesn't actually exist. 'If equipped with the means of deliverance, the middle is like the body of a cart,' means that if one possesses the methods of deliverance (duhua), then (the process of deliverance) is like the main body of a cart, capable of functioning. Even illusory emptiness, illusory existence, and illusory middle all refer to the illusory nature of things. Next, to explain the text section by section, let's put aside the metaphors and explain the remaining parts of the previous chapter (Chapter 2, 'Expedients'). The initial understanding says 'put aside the metaphors, etc.' Some say this is to preface the metaphors. Then it should be countered: Should faith, understanding, medicinal herbs, and prediction also be placed in the 'Parable of the Phantom City' as a preface to the phantom city? 'The prose section leads and explains' to 'each states,' means that the prose section's actions of body, speech, and mind each mark the explanation and conclusion. The marking and concluding sections both possess the actions of body, speech, and mind, but do not distinguish between leading and explaining. Only in the explanation is the action of the body taken as the lead, and the actions of speech and mind as the explanation. The initial 'Now from the World-Honored One' below is the leading part. From 'Why is this? In the past, I followed the Buddha' below is the explanation. 'The verses each state' means that each of the three sections has two lines, which will be pointed out one by one in the verses below. 'One fortune' refers to one action encountering joy. Now that the actions of body, speech, and mind are all joyful, it becomes a triple joy. Now my body is close to the Buddha, let alone hearing the Dharma. Hearing the Dharma is the joy of speech, and gaining understanding is the joy of mind. Moreover, in the past, it was only potential, and potential resided within, so it was counted as one fortune; now, due to the request of speech, the actions of body, speech, and mind are all delighted, so it is called a triple joy. It exceeds unexpected planning, so it is called joy. Therefore, the following text says 'not what was previously hoped for, but now obtained.' 'Bian' means clapping hands and dancing. The joy of heart and mouth is expressed freely in the form, and because of the movement of two forms, all three actions move. 'The text says' below is a citation, precisely to prove the triple joy. Although the text only lists the joys of mind and speech, if there are two, there must be three, which is a matter of course. The difference between inside and outside is the world. Moreover, these four lines of text should be related to the previous chapter (Chapter 2, 'Expedients'), while the latter three lines are related to the 'Faith and Understanding' chapter because the meaning of revelation is the same, mutually applicable, and the meaning is simultaneous but different, so there should be no difference. 'Abandoning poverty and receiving wealth' is opening the treasures of the Three Baskets (Tripitaka), obtaining true good benefits, and reaching the extreme in generating goodness. 'Doubts and regrets are both dispelled, etc.' is opening the two flavors. Forever eliminating worries and doubts, thus eliminating evil and poverty. I remember being reprimanded in the past during the Vaipulya period, so I was worried. When I resided in the Small Vehicle (Hinayana) during the Prajna period, I regretted it. Being reprimanded during the Vaipulya period caused doubt, and not being accepted during the Prajna period caused difficulty. Turbidity is an external obstacle, and the Small Vehicle is an internal obstacle. Furthermore, being criticized and not accepting it is called an external obstacle.
蒙加不取名為內障。今則無此三雙之失，故云「大朗」。住一實，第一義也。
次約教中初文通途簡昔喜體，故先敘昔小，次「今言」下簡異，即簡無顯有也。「若若」下正釋，既世間之喜久已除之，藏通二喜久已得之。若二空教道復非所擬，歷三教簡良有以也。非今所明故唯圓喜。「湫」小水也。如凡無潤，無出世智故也。圓教中，初位、次人，「初住名歡喜」者，義立耳。既三法開發與初地不殊，亦名歡喜。「身子」至「歡喜」者，未敢定判，故或二途，超入即行或向或地。設不超者，亦入初住名歡喜也。注家直云：「疑慮外除喜心內發，不覺足之蹈之，故云踴躍。」故須教分方辯優劣，故阿羅漢無三界喜。言「踴躍」者，為別惑所熏妙法外被。「觀心不記云云」者，應云一心三觀六即之喜。
次釋外儀中，此是經家事釋可解，他縱有表但云表合，不知能所，為是何智而合何理？今表異諸部文中尚略，廣簡如釋方便品。此中亦簡向佛，令知是實故也。合掌向佛何教所無，而今表唯佛果，知昔向非實，今開既實向表非常，序中瑞報亦復如是。「瞻仰尊顏」等者，向雖合掌表不二之實，無可表于內心已解，故向而復瞻，委睹尊顏以表于解，知是佛非余，如非權唯實，故知非但外儀睹佛，亦乃意無異思，表
【現代漢語翻譯】 現代漢語譯本： 蒙加（Mongjia，人名）不被稱為內障。現在沒有這三雙的缺失，所以稱為『大朗』。安住於一實，即第一義諦。 接下來根據教義中的第一段文字，普遍地簡要說明過去所喜愛的本體，所以先敘述過去的小乘，然後『今言』（現在所說）之後進行簡別差異，也就是簡略無而顯現有。『若若』（如果如果）之後是正式解釋，既然世間的喜悅早已去除，藏教和通教的兩種喜悅也早已獲得。如果二空教的道理又不是所要比擬的，經歷三教的簡別確實有道理。不是現在所要闡明的，所以只有圓教的喜悅。『湫』（qiu，小水坑）是小水。如同凡夫沒有潤澤，沒有出世的智慧的緣故。在圓教中，初位、次位的人，『初住名歡喜』，只是義理上的設立。既然三法開發與初地沒有差別，也稱為歡喜。『身子』（舍利弗）到『歡喜』，不敢確定判斷，所以或者兩條路，超入就是行位或者向位或者地位。假設不超入，也進入初住，名為歡喜。注家直接說：『疑慮消除，喜悅從內心發出，不知不覺腳在跳動，所以稱為踴躍。』所以需要教義的區分才能辨別優劣，所以阿羅漢沒有三界的喜悅。說『踴躍』，是因為被其他迷惑所薰染，妙法在外被遮蔽。『觀心不記云云』，應該說一心三觀六即的喜悅。 接下來解釋外在的儀態，這是經家的解釋，可以理解，其他人即使有表達，也只是說表達符合，不知道能所，是爲了什麼智慧而符合什麼道理？現在表達與各部經文中的不同之處還很簡略，詳細的簡別如同解釋《方便品》。這裡也簡別了向佛，讓人知道是真實的緣故。合掌向佛哪個教派沒有，而現在表達唯有佛果，知道過去所向不是真實的，現在開顯既然是真實的，那麼所向的表達就非常特別，序品中的瑞相也是這樣。『瞻仰尊顏』等，過去雖然合掌表達不二的真實，沒有什麼可以表達內心的理解，所以向佛而又瞻仰，仔細地觀看尊顏來表達理解，知道是佛而不是其他，如同不是權宜之說而是真實，所以知道不僅僅是外在的儀態看到佛，也是內心沒有其他的想法，表達一心不亂。
【English Translation】 English version: Mongjia (a name) is not called inner cataract. Now there is no loss of these three pairs, so it is called 'Dalang'. Abiding in the one reality, which is the first principle. Next, according to the first text in the teachings, generally briefly explain the past beloved essence, so first describe the past Hinayana, and then after 'now speaking' (what is being said now) briefly distinguish the differences, that is, briefly omitting the non-existent and revealing the existent. After 'if if' (if if) is the formal explanation, since the joy of the world has long been removed, the two joys of the Tripitaka and Common teachings have long been obtained. If the doctrines of the two emptiness teachings are not to be compared, then it is reasonable to go through the distinctions of the three teachings. It is not what is to be explained now, so there is only the joy of the Perfect Teaching. 'Qiu' (small puddle) is small water. It is like ordinary people without moisture, without the wisdom of transcending the world. In the Perfect Teaching, the initial position, the next person, 'the initial dwelling is called joy', is just a theoretical establishment. Since the development of the three dharmas is no different from the initial ground, it is also called joy. 'Shenzi' (Sariputra) to 'joy', I dare not make a definite judgment, so there are either two paths, super-entry is the practice position or the approaching position or the ground position. If you do not super-enter, you also enter the initial dwelling, called joy. The commentator directly said: 'Doubts are eliminated, and joy arises from the heart, unconsciously the feet are moving, so it is called leaping for joy.' Therefore, the distinction of teachings is needed to distinguish the advantages and disadvantages, so Arhats do not have the joy of the three realms. Saying 'leaping for joy' is because it is contaminated by other delusions, and the wonderful Dharma is obscured externally. 'Observing the mind does not record, etc.', it should be said that the joy of one mind, three contemplations, and six identities. Next, explaining the external儀態(yí tài, demeanor), this is the explanation of the sutra family, which can be understood. Even if others have expressions, they only say that the expression is in accordance. They do not know the ability and the object, what wisdom is in accordance with what principle? Now the expression is still brief compared to the differences in the sutras, and the detailed distinction is like explaining the 'Expedient Means' chapter. Here, the direction towards the Buddha is also briefly distinguished, so that people know it is true. Which sect does not have the palms together facing the Buddha, but now it expresses only the fruit of the Buddha, knowing that the past direction was not true, and now that the opening is true, then the expression of the direction is very special, and the auspicious signs in the introduction are also like this. 'Looking up to the venerable face', etc., although in the past the palms together expressed the truth of non-duality, there was nothing to express the understanding of the heart, so facing the Buddha and looking up, carefully watching the venerable face to express understanding, knowing that it is the Buddha and not others, just as it is not expedient but true, so knowing that it is not only the external儀態(yí tài, demeanor) seeing the Buddha, but also the mind has no other thoughts, expressing single-mindedness.
睹他實境而自開知見。「意解」去，分于身意以對領解，既云互舉二業，並具領解權實故也。亦約所表以分身意，故以合掌表身、瞻仰表意。昔身遠佛如二掌表權，今身見佛合掌表實，故云即權而實。意亦昔未解實，今以念而表之，故云解實即是權，故云互舉。白佛下言「口領」者，對彼經家，今以自陳而為口領，領必具三非獨口也，故標等三各具三也。標中三者，既云白佛應唯在口，云何言三？然言領者，必先彰于口，口述所得豈專一途，是故具述所從所聞而生歡喜，三業具也。次釋中先釋身云「若日照高山密有聞義」者，
問：
密通鹿苑及以二酥，何故獨云高山先照？
答：
此對小乘顯聾啞故、部唯大故，顯一向無，且云密耳。鹿苑有密，準例可知。
「受記指方等」者，有指阿含授彌勒記，阿含未曾明佛知見，何失之有？「我嘗獨處思過所」者，所即山林，亦應云行等思過儀也。「作是念」下思過心也。今思昔日處儀及心無非是失，故云思過。「同入」下出其過相，處等有過由計法性。
問：
縱使昔入小乘法性，為有何過？
答：
但由謂與菩薩同入，而對三教以辯己失，疑佛有偏所以成過。以由不知小法性外別有妙理菩薩得之故也。故三藏中
聲聞至佛無別法性，佛印迦葉當教論同，即此義也。通教三人俱坐解脫，《中論》實相三乘共得，是則三乘通教法性，亦與三藏法性不殊。諸聲聞人雖在力等密成通人，未合彰言云小入大，故今所論且在三藏。
述初遇頞鞞及聞舅論義得法性也，非關聞妙始入圓常。次「由我迷權」等者，述過由也。由迷權故謂法性同，何關所惑理一教三？由惑實故指權為實，何關世尊偏授菩薩？「所以者何」下，引待自責。
次「所因二義」下，正釋所因。初標二義，若知所證不實，則應待說實因；若知已在方便，則解即實之權。「初照」下釋若爾。匆匆之言非但鹿苑亦指二酥，此二味中亦有初得小果故也。然依文中二酥並在兩楹之間。若鹿苑初證，亦可以二酥釋停，但二酥機雜，故以初后釋對釋停，以彼乳中圓說佛因，我自不對，過不屬他。經言必以大乘者，語通諸教意則不然，雖但發大乘心則不死，今則簡別意唯在圓，應知所因不出因果及以願行，行即六度愿謂四弘，故《佛地論》中通因三種：一應得因，謂菩提心，即四弘也。二加行因，謂諸波羅蜜，六亦攝諸。三圓滿因，即指佛果。通取果者，果為因所期故亦名因，克體而論，唯在前二，成就菩提即是果也。「從佛結身喜」者，具如前釋。「斷諸疑悔」等者，通
【現代漢語翻譯】 現代漢語譯本： 聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）至佛（Buddha，覺悟者）之間，其法性（Dharmatā，事物本性）並無差別。佛陀（Buddha）印證摩訶迦葉（Mahākāśyapa，佛陀十大弟子之一）的教義，兩者所論相同，即是此義。通教（一種佛教教義）中的三人（指聲聞、緣覺、菩薩）皆能證得解脫。《中論》（Madhyamaka-śāstra，龍樹菩薩的著作）所闡述的實相（Tathatā，真如）是三乘（聲聞乘、緣覺乘、菩薩乘）共通的，因此三乘通教的法性，也與三藏教（指小乘佛教）的法性沒有區別。諸位聲聞之人，雖然在力量等方面已經秘密地成就了通教的修行，但尚未公開宣說從小乘進入大乘，所以現在所討論的僅限於三藏教。
講述最初遇到頞鞞（Arabi，人名）以及聽聞舅父論述義理而證得法性，並非是因為聽聞微妙之法才開始進入圓滿常住之境。接下來『由我迷權』等，是講述過失的原因。因為迷惑于權巧方便（Upāya，善巧手段），所以認為法性相同，這與所迷惑的理體是一（法性）而教法有三（三乘）有什麼關係呢？因為迷惑于真實，所以指權巧方便為真實，這與世尊（Śākyamuni，釋迦牟尼佛）偏向于只為菩薩（Bodhisattva，發菩提心修行成佛的修行者）授記有什麼關係呢？『所以者何』以下，引用經文等待自我責備。
接下來『所因二義』以下，正式解釋所因。首先標出兩種含義，如果知道所證得的不是真實，那麼就應該等待宣說真實的因；如果知道自己已經處於方便之法中，那麼就能理解權巧方便即是真實。『初照』以下解釋『若爾』。『匆匆』之言不僅指鹿苑（Mrigadava，佛陀初轉法輪之地），也指二酥（指乳酪和生酥），這兩種味道中也有最初證得小果的緣故。然而依據文中的意思，二酥都在兩楹之間。如果鹿苑是最初證悟，也可以用二酥來解釋停滯不前，但二酥的根機混雜，所以用最初和最後來解釋相對的停滯不前，因為那乳中圓滿宣說了成佛之因，我自己卻不認可，過失不在於他人。《經》中說必定要以大乘（Mahāyāna，大乘佛教）為標準，這是通用於各種教義的說法，但實際意思並非如此，即使只是發了大乘之心也不會死去，現在則要加以區分，意思只在于圓教（圓滿的教義），應該知道所因不外乎因果以及願行，行即是六度（六波羅蜜），愿指的是四弘誓願，所以在《佛地論》（Buddhabhūmi-śāstra，解釋佛果功德的論典）中，通因有三種：一是應得因，指的是菩提心，也就是四弘誓願。二是加行因，指的是諸波羅蜜，六度也攝括了所有。三是圓滿因，指的是佛果。通達果，是因為果是因所期望的，所以也稱為因，如果嚴格地從本體上來說，只有前兩種，成就菩提就是果。『從佛結身喜』，具體如前文所解釋。『斷諸疑悔』等，是通用的說法。
【English Translation】 English version: There is no difference in Dharmatā (the nature of reality) between a Śrāvaka (a disciple who attains enlightenment by hearing the Buddha's teachings) and a Buddha (the enlightened one). The Buddha's (Buddha) seal of approval on Mahākāśyapa's (one of the Buddha's ten great disciples) teachings indicates that their doctrines are the same, which is the meaning of this statement. In the Shared Teaching (a type of Buddhist doctrine), all three types of individuals (Śrāvakas, Pratyekabuddhas, and Bodhisattvas) can attain liberation. The Tathatā (suchness, true nature) expounded in the Madhyamaka-śāstra (a treatise by Nāgārjuna) is shared by the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Therefore, the Dharmatā of the Shared Teaching of the Three Vehicles is no different from the Dharmatā of the Three Pitakas (referring to Theravada Buddhism). Although the Śrāvakas have secretly accomplished the practices of the Shared Teaching in terms of strength and other qualities, they have not openly declared their entry from the Small Vehicle to the Great Vehicle. Therefore, the current discussion is limited to the Three Pitakas.
The initial encounter with Arabi (a personal name) and the attainment of Dharmatā upon hearing the uncle's discourse on the meaning of the Dharma is not due to entering the realm of perfect permanence only after hearing the subtle Dharma. The following statement, 'Because I was deluded by the expedient,' describes the reason for the fault. Because of delusion regarding the expedient means (Upāya), it was thought that the Dharmatā was the same. What does this have to do with the fact that the principle being deluded about is one (Dharmatā) while the teachings are three (the Three Vehicles)? Because of delusion regarding the real, the expedient was mistaken for the real. What does this have to do with the fact that the World-Honored One (Śākyamuni Buddha) preferentially bestowed predictions only upon Bodhisattvas (those who aspire to Buddhahood)? The section beginning with 'What is the reason for this?' quotes the scriptures in anticipation of self-reproach.
The section beginning with 'The two meanings of the cause' formally explains the cause. First, it identifies two meanings: if one knows that what is attained is not real, then one should wait for the explanation of the real cause; if one knows that one is already in the expedient means, then one can understand that the expedient is the real. The section beginning with 'Initial illumination' explains 'If so.' The word 'hastily' refers not only to the Deer Park (Mrigadava, the place where the Buddha first turned the Wheel of Dharma) but also to the two kinds of clarified butter (referring to milk curds and ghee), because there is also the initial attainment of small fruits in these two flavors. However, according to the meaning of the text, the two kinds of clarified butter are both between the two pillars. If the Deer Park is the initial enlightenment, then the two kinds of clarified butter can also be used to explain stagnation, but the faculties of the two kinds of clarified butter are mixed, so the initial and final are used to explain the relative stagnation, because the cause of Buddhahood is fully explained in that milk, but I myself do not acknowledge it, and the fault does not belong to others. The Sutra says that it must be based on the Mahāyāna (Great Vehicle), which is a general statement applicable to all teachings, but the actual meaning is not so. Even if one only generates the mind of the Mahāyāna, one will not die. Now, a distinction must be made, and the meaning is only in the Perfect Teaching (the complete teaching). It should be known that the cause is none other than cause and effect, as well as vows and practices. Practice is the Six Perfections (Six Pāramitās), and vows refer to the Four Great Vows. Therefore, in the Buddhabhūmi-śāstra (a treatise explaining the merits of Buddhahood), there are three types of common causes: first, the cause to be attained, which refers to the Bodhicitta (mind of enlightenment), which is the Four Great Vows. Second, the cause of practice, which refers to the various Pāramitās, and the Six Perfections encompass all of them. Third, the cause of perfection, which refers to the fruit of Buddhahood. Understanding the fruit is because the fruit is what the cause is expected to achieve, so it is also called the cause. Strictly speaking, only the first two are the cause, and the attainment of Bodhi is the fruit. 'From the Buddha, the body is bound with joy,' as explained earlier. 'Cutting off all doubts and regrets,' etc., is a common saying.
則通指二酥睹菩薩事時，別則唯在略說斥為方便時。又通言諸者，方等勝境非一，般若法相該通，凡有見聞莫非生疑之境，由境生疑由疑故悔，今聞法說悔失二待，復由廣說疑悔悉除，由昔絕分二義俱關。「今日乃知真是」等者，初約三句結成三文，文已分明上下有序。復以三成佛法有分，分即初住分真位也。「不須從佛口」下對於三慧，文無從生三慧通漫，故云「文盡理彰」，此即道理之理故也。
言「更用四悉」者，更卻向前銷諸領文。初標三喜為世界者，踴躍即歡喜也。「所以者何」下，以釋身口喜文為為人者，三業相望身口，且從生善說也。亦應從破惡說以為對治，不及意喜破惡義強，若爾。意喜亦是最能生善，故且一往。次「我從」下以釋意喜為對治者，克責除疑即破惡義。次以成文為第一義者、真佛子者，由入理故成第一義也。「更約喜心為四悉」者，雖復標三及以三業領之與解，總而言之不出于喜，故單從喜以論四益。「動悅」，世界也。「未曾有」者，明所得喜，即為人也。動覺觀明破昔喜，即對治也。動于形明別理顯，即第一義。「云云」者，令依此文釋四悉相。又通論者，既悅相異常心形俱動，異常故世界，動悅故為人，除疑故對治，入理故第一義。
法華文句記卷第五(下) 大
【現代漢語翻譯】 現代漢語譯本：總的來說，『二酥睹菩薩事』（過去佛以二酥供養睹菩薩的故事）指的是所有相關的事情，而特別來說，僅在略說時才斥責其為方便（權宜之說）。此外，『諸』字也具有普遍性，方等經典中的殊勝境界不止一種，般若的法相涵蓋一切，凡是有見聞之處，沒有不是產生疑惑的境地。由於境界而產生疑惑，由於疑惑而產生後悔。現在聽聞佛法，講述懺悔和失去這兩種對待關係，又通過廣泛的解說，所有的疑惑和後悔都消除了。由於過去截然不同的兩種意義都相關聯。「今日乃知真是」等，首先用三句話總結成三段文字，文字已經分明，上下有序。又用這三段文字成就佛法的一部分，這部分就是初住菩薩所證的分真位。「不須從佛口」以下是針對三慧（聞慧、思慧、修慧）而言，文字中沒有從生起三慧的普遍描述，所以說「文盡理彰」，這裡指的是道理的「理」。 說到「更用四悉」時，是指再次向前追溯，來理解這些領文。最初標明三喜（身喜、口喜、意喜）為世界悉檀（使眾生歡喜），踴躍就是歡喜。「所以者何」以下，用解釋身口喜的文字作為為人悉檀（各別為人），三業相互對應，身口且從生善的角度來說。也應該從破除惡業的角度來說，作為對治悉檀（斷惡生善），但不及意喜破除惡業的意義強烈，如果是這樣，意喜也是最能生善的，所以暫且這樣說。其次，「我從」以下，用解釋意喜作為對治悉檀，克制責備，消除疑惑，就是破除惡業的意義。其次，用成就文字作為第一義悉檀（入理聖境），「真佛子」是因為進入真理的緣故，成就第一義。「更約喜心為四悉」是指，雖然標明了三喜，並且用三業來統領它和理解它，總而言之，都離不開喜，所以單獨從喜來論述四悉檀。「動悅」是世界悉檀。「未曾有」表明所得的喜悅，是為人悉檀。動覺觀明破除過去的喜悅，是對治悉檀。動于形明，分別事理顯現，是第一義。「云云」是指，讓人依照這段文字來解釋四悉檀的相狀。又從普遍的意義上來說，既然喜悅的相狀不同尋常，心和形都動了，因為不同尋常，所以是世界悉檀，因為動悅，所以是為人悉檀，因為消除疑惑，所以是對治悉檀，因為進入真理，所以是第一義。 《法華文句記》卷第五(下) 大
【English Translation】 English version: Generally speaking, 'the story of Two Saktu-offering Bodhisattva' (the story of a past Buddha offering two saktu to a Bodhisattva) refers to all related matters, while specifically, it only criticizes it as a means (expedient means) in brief explanations. In addition, the word 'all' also has universality. There is more than one supreme state in the Vaipulya sutras, and the Dharma characteristics of Prajna encompass everything. Wherever there is seeing and hearing, there is no place that does not give rise to doubt. Doubt arises from the state, and regret arises from doubt. Now, hearing the Dharma, it speaks of the two relationships of repentance and loss, and through extensive explanation, all doubts and regrets are eliminated. Because the two completely different meanings of the past are related. 'Today I know the truth' and so on, first use three sentences to summarize into three paragraphs, the text is already clear, and the order is up and down. Furthermore, these three paragraphs accomplish a part of the Buddha-dharma, and this part is the position of partial realization attained by the Bodhisattva of the initial stage. 'No need to come from the Buddha's mouth' below is aimed at the three wisdoms (hearing wisdom, thinking wisdom, and cultivation wisdom). There is no general description of the arising of the three wisdoms in the text, so it is said that 'the text is exhaustive and the principle is clear', which refers to the 'principle' of reason. When it comes to 'using the four siddhantas again', it means tracing back again to understand these leading texts. Initially, marking the three joys (physical joy, verbal joy, and mental joy) as Loka-siddhanta (to make sentient beings happy), elation is joy. 'What is the reason' below, using the text explaining physical and verbal joy as Purusha-siddhanta (individual for people), the three karmas correspond to each other, and physical and verbal are temporarily said from the perspective of generating good. It should also be said from the perspective of eliminating evil karma, as Pratipakshika-siddhanta (to cut off evil and generate good), but it is not as strong as the meaning of mental joy in eliminating evil karma. If so, mental joy is also the most capable of generating good, so let's say it for the time being. Secondly, 'I from' below, using the explanation of mental joy as Pratipakshika-siddhanta, restraining and blaming, eliminating doubts, is the meaning of eliminating evil karma. Secondly, using the accomplishment of the text as Paramartha-siddhanta (entering the realm of truth), 'true Buddha-child' is because of entering the truth, accomplishing the highest meaning. 'Furthermore, the four siddhantas are based on the mind of joy' means that although the three joys are marked, and the three karmas are used to lead and understand it, in general, they cannot be separated from joy, so the four siddhantas are discussed solely from joy. 'Moving pleasure' is Loka-siddhanta. 'Unprecedented' indicates the joy obtained, which is Purusha-siddhanta. Moving awareness and observation to eliminate past joy is Pratipakshika-siddhanta. Moving in form and clarifying, distinguishing the manifestation of principles, is Paramartha-siddhanta. 'Etc.' means to let people interpret the characteristics of the four siddhantas according to this text. Furthermore, from a general point of view, since the appearance of joy is unusual, both the mind and form move, because it is unusual, it is Loka-siddhanta, because of moving pleasure, it is Purusha-siddhanta, because of eliminating doubts, it is Pratipakshika-siddhanta, because of entering the truth, it is Paramartha-siddhanta. Annotations on the Words and Sentences of the Lotus Sutra, Volume 5 (Part 2) Great
正藏第 34 冊 No. 1719 法華文句記
法華文句記卷第六(上)
唐天臺沙門湛然述
次偈文者，上云偈文領解各陳，前長行中以身為領、以意為解，全似各陳。而言合者，領中合解、解中合領，故云合耳。今言各者，三業各有領之與解，雖似合明，但一一業中自分領解，故名各耳。略須分節后可依文，既分為三即標、釋、結。初通標者，「我聞」標口、「歡喜」標心。言「兼佛」者，兼從佛也，即是兼標身也。既是總標且以我聞。「是法音」下領也。「心懷大歡喜」解也。次釋三業，初一行半頌身領解中，初一行身領也，次半行身解也。次「我處」下十一行明口領解，于中又二：初九行明身遠，次二行明入法性。初又二：初八行明口領，次一行明口解，以領解昔口之過。入法性中二：初一行半明口領，次半行明口解，以領解昔口之得故。次「而今」下九行半意領解中，初八行意領，次一行半意解。后二行半通結中，初一行半結領，次一行結解，領謂外領佛說，解即內受佛意。所以長行中合偈頌離者，共為一意故也。又總此九行半意領解文，頌上心得妙解，且依前文同以解為名，然須于中更曲細分，亦可為八：初二行領昔非實；次一行正頌聞于初周妙解，即頌方便中顯實；三一行
【現代漢語翻譯】 現代漢語譯本 法華文句記卷第六(上)
唐天臺沙門湛然 述
接下來是偈文，前面說偈文領解各陳，之前的長行文中以身為領、以意為解，完全像是各自陳述。說『合』，是因為領中包含解、解中包含領，所以說是『合』。現在說『各』，是因為身、口、意三業各有領悟和理解，雖然看似合在一起說明，但每一個業中都自分領解，所以名為『各』。大概需要分節，之後可以按照文義理解，既然分為三部分，就是標、釋、結。首先是總標，『我聞』標示口業，『歡喜』標示心業。說『兼佛』，是兼從佛而來，也就是兼標身業。既然是總標，就以『我聞』開始。『是法音』以下是領悟。『心懷大歡喜』是理解。接下來解釋三業，首先是一行半頌身業的領解，前一行是身領，後半行是身解。然後是『我處』以下十一行說明口業的領解，其中又分為二：開始九行說明遠離，接著兩行說明入法性。開始的九行又分為二：開始八行說明口領，接著一行說明口解，以領解過去口業的過失。入法性中分為二：開始一行半說明口領，接著半行說明口解，以領解過去口業的所得。然後是『而今』以下九行半意業的領解，開始八行是意領，接著一行半是意解。最後兩行半是總結，開始一行半總結領悟，接著一行總結理解，領悟是指對外領悟佛所說，理解是指對內接受佛意。所以長行文中合，偈頌中離，是因為共同表達一個意思。另外，總的來說這九行半意業領解文，讚頌了心得妙解，且按照前面的文義，同樣以解為名，然而需要在其中更加細緻地劃分，也可以分為八：開始兩行領悟過去的不真實；接著一行讚頌在初周聽聞妙解，即讚頌方便中顯現真實；三一行
【English Translation】 English version The Record of the Words and Phrases of the Lotus Sutra, Volume Six (Part 1)
Composed by Śramaṇa Zhanran of Tiantai during the Tang Dynasty
The following is the verse section. The previous statement said that the verses each present the understanding and interpretation separately. In the preceding prose section, the body was taken as the understanding and the mind as the interpretation, appearing entirely as separate presentations. The term 'combined' is used because the understanding contains the interpretation, and the interpretation contains the understanding, hence it is called 'combined'. Now, the term 'separate' is used because the three karmas of body, speech, and mind each have their own understanding and interpretation. Although they seem to be explained together, each karma has its own separate understanding and interpretation, hence the name 'separate'. It is necessary to divide the sections roughly, and then one can understand according to the text. Since it is divided into three parts, there is the introduction, explanation, and conclusion. First, the general introduction, 'I heard' marks the speech karma, and 'joy' marks the mind karma. The phrase 'including the Buddha' means including from the Buddha, which is also marking the body karma. Since it is a general introduction, it begins with 'I heard'. 'This is the Dharma sound' below is the understanding. 'The mind is filled with great joy' is the interpretation. Next is the explanation of the three karmas. First, the one and a half lines praise the understanding and interpretation of the body karma. The first line is the body's understanding, and the next half line is the body's interpretation. Then, 'Where I am' below, the eleven lines explain the understanding and interpretation of the speech karma, which is further divided into two: the first nine lines explain being far away, and the next two lines explain entering the Dharma nature. The first nine lines are again divided into two: the first eight lines explain the speech's understanding, and the next line explains the speech's interpretation, to understand and interpret the past faults of speech. Entering the Dharma nature is divided into two: the first one and a half lines explain the speech's understanding, and the next half line explains the speech's interpretation, to understand and interpret the past gains of speech. Then, 'But now' below, the nine and a half lines explain the understanding and interpretation of the mind karma. The first eight lines are the mind's understanding, and the next one and a half lines are the mind's interpretation. The last two and a half lines are the general conclusion. The first one and a half lines conclude the understanding, and the next line concludes the interpretation. Understanding refers to externally understanding what the Buddha said, and interpretation refers to internally receiving the Buddha's intention. Therefore, the prose section combines, and the verses separate, because they commonly express one meaning. In addition, generally speaking, these nine and a half lines of mind karma understanding and interpretation praise the mind's attainment of wonderful understanding, and according to the previous text, it is also named interpretation. However, it needs to be further divided more finely, and can also be divided into eight: the first two lines understand the past unreality; the next line praises hearing the wonderful understanding in the initial week, which praises the manifestation of reality in the expedient means; three, one line
卻頌上法說周初略說之時，而生疑悔；四一行頌上諸佛章門，種種頌上開權，譬喻頌上曇華；五「佛說」下一行頌過去佛章門；六「現在」下一行頌現未佛章門；七「如今」下一行頌上釋迦章門；八「世尊」下一行半悔過自責，驗知初疑過在於我。前身領中，《經》云「金色三十二乃至十八不共」等者，並如《止觀》第七。今文屬圓，比說可見。又八十種好，準《大經》文佛好無量，此應色中唯八十者，世間眾生事八十神，故佛具之以生尊敬。今經文意總言敘昔失耳。然八十好各具四悉以利於他，不必全為八十神也，故一一好無非好海。今聞開權正領昔失，不思議好具如下調達中。
言「我嘗于日夜等」者，若諸聖者還以昏曉而為昏夜，於此思惟，何足可述？是故此中應從所表。釋有二重並約昔教，機中任運冥有此疑未得彰灼，有此說也。若生死中有即大乘意，若生死中無即小乘意，既得小已，不知此證為在何許？「嘗」猶曾也。昔曾機中有此疑來，此乃以藏對衍而為中外，若今獲悟此疑必遣。又「生死」下，次以生死涅槃俱名為夜，得聞中理名之為日。此乃別圓以對藏通冥生疑也。后聞開顯此疑方除，此于方等、般若並聞故也。然疏文語少，應更雲中道實理為日，在昔于大聞此中理，雖對已證冥生猶預，未證
【現代漢語翻譯】 現代漢語譯本 卻頌上文佛所說的法，在周朝初期略說的時候，就產生了懷疑和後悔；四一行頌讚揚諸佛的章門，種種頌讚揚開權顯實，用譬喻頌讚揚曇花；第五行『佛說』下面，頌揚過去佛的章門；第六行『現在』下面，頌揚現在和未來佛的章門；第七行『如今』下面，頌揚釋迦牟尼佛的章門；第八行『世尊』下面一半的內容是懺悔自責，驗證得知最初的疑惑在於我自身。前身領悟的內容中，《經》中說『金色三十二相乃至十八不共法』等等，都如《止觀》第七所說。現在本文屬於圓教，對比著說就可以明白。還有八十種好，按照《大般涅槃經》的說法，佛的好是無量的，這裡說的色身只有八十種好，是因為世間眾生侍奉八十個神，所以佛具足這些相好是爲了讓眾生尊敬。現在經文的意思總的來說是敘述過去的過失。然而八十種好各自具備四悉檀（四種說法方式）來利益他人，不一定完全是爲了八十個神，所以每一個好都無不是功德之海。現在聽聞開權顯實，正是領悟了過去的過失，不可思議的好具足在如下的調達（提婆達多）中。
說到『我曾經在日夜等』，如果各位聖者還用昏曉來區分昏夜，對此進行思惟，有什麼值得稱述的呢？因此這裡應該從所要表達的意義來理解。解釋有兩重含義，都是根據過去的教法，根機中自然而然地暗含著這種疑惑，只是沒有明顯地表現出來，有這種說法。如果在生死之中有，就是大乘的意義；如果在生死之中沒有，就是小乘的意義，既然已經證得了小乘，卻不知道這個證悟在哪裡？『嘗』就是曾經的意思。過去曾經在根機中產生過這種疑惑，這是用藏教來對照大乘，而分為內外，如果現在獲得覺悟，這個疑惑必定消除。另外，『生死』下面，接著把生死和涅槃都稱為夜，聽到中道的道理就稱為日。這是用別教和圓教來對照藏教和通教，暗中產生疑惑。後來聽聞開權顯實，這個疑惑才消除，這是因為在方等經和般若經中都聽聞過的緣故。然而疏文的語句很少，應該補充說中道實理為日，過去在大乘中聽聞這個中道的道理，雖然對照著已經證悟，但暗中還是猶豫不決，沒有證得。
【English Translation】 English version When the Buddha initially and briefly preached the Dharma during the early Zhou dynasty, doubts and regrets arose. The four-line verse praises the chapters and gates of all Buddhas, various verses praise the expedient means revealing the true reality, and metaphors praise the Udumbara flower. The line after 'Buddha said' praises the chapters and gates of past Buddhas. The line after 'Present' praises the chapters and gates of present and future Buddhas. The line after 'Now' praises the chapters and gates of Shakyamuni Buddha. The half-line after 'World Honored One' expresses repentance and self-blame, verifying that the initial doubt lay within myself. In the previous life's understanding, the Sutra says 'golden color thirty-two marks and even eighteen unshared qualities,' etc., all as described in Zhi Guan (止觀) seventh. This text now belongs to the Perfect Teaching, and can be understood through comparison. Furthermore, regarding the eighty minor marks, according to the Nirvana Sutra (大般涅槃經), the Buddha's goodness is immeasurable. The reason why only eighty are mentioned here is because worldly beings serve eighty deities, so the Buddha possesses these marks to inspire respect. The overall meaning of the sutra text now is to narrate past faults. However, each of the eighty minor marks possesses the four siddhantas (四悉檀) to benefit others, not necessarily entirely for the eighty deities, so each mark is none other than an ocean of merit. Now hearing the revelation of the expedient means and the manifestation of the true reality is precisely understanding past faults. The inconceivable goodness is fully present in figures like Devadatta (調達) below.
Regarding 'I once during day and night, etc.,' if the noble ones still use dawn and dusk to distinguish between day and night, what is there to describe in contemplating this? Therefore, here we should understand it from the meaning being expressed. There are two levels of explanation, both based on past teachings. The potential within the faculties naturally and subtly contains this doubt, but it has not been clearly expressed; there is this explanation. If there is existence within samsara, it is the meaning of Mahayana; if there is no existence within samsara, it is the meaning of Hinayana. Having already attained Hinayana, where is this realization to be found? 'Once' means formerly. In the past, this doubt arose within the faculties. This is using the Tripitaka teaching to contrast with the Mahayana teaching, dividing it into internal and external. If enlightenment is attained now, this doubt will surely be eliminated. Furthermore, below 'samsara,' then both samsara and nirvana are called night, and hearing the principle of the Middle Way is called day. This is using the Distinct Teaching and the Perfect Teaching to contrast with the Tripitaka Teaching and the Shared Teaching, subtly generating doubt. Later, hearing the revelation of the expedient means and the manifestation of the true reality, this doubt is then eliminated. This is because it has been heard in both the Vaipulya Sutra (方等經) and the Prajna Sutra (般若經). However, the commentary's language is sparse, and it should be further said that the true principle of the Middle Way is day. In the past, hearing this principle of the Middle Way in Mahayana, although it has been realized through comparison, there is still subtle hesitation and lack of attainment.
此中如日仍隱，適聞略開尚有此疑。況在昔居小，今聞五佛廣顯實權，方二疑俱遣如日出也。
「又世人」等者，意譬聲聞歷諸座席，或訶或被、或喜或憂，來至法華備經艱苦，自行利物無不聞知，但謂非已所任自他少別，故與諸味草創者殊，故知始自微賤具歷文武，歷淺階深知物可否，如香積菩薩更學雙流，故草創者少諳眾行，然又兩途互為勝劣，不可一向。言「五味淘汰」者，通指五味以為淘汰，非獨般若。《經》云「無漏難思議」等者，昔謂無漏但至無餘，今乃方知至實道場。「解魔非魔」等者，昔聞異本謂佛為魔，今方知本愚覺所誤是佛，故云也。《經》云「佛以種種緣」等者，前以釋迦開權釋諸佛顯實，云我以無數方便種種因緣譬喻言辭等，乃至三世佛章一一皆云亦以乃至是法皆為一佛乘故。
結中雲「結成」者，又可為二：初一行半頌結，次一行頌成。初結中三：初三句結佛音聲，即口喜。次三句結意喜，還以聞佛用兼于身。故有歡喜疑除，所證所成感報作用。述成上三意者，見佛述身喜，聞法述口喜，悟解述意意。昔尚曾教大，何但今日得身近耶？雖復中迷，曾聞非謬，則顯今日重聞之緣，中途教小尚不為小，今還得聞信由昔教，驗今意解準昔不虛，然見佛等三通有三領。言「見佛緣」者
【現代漢語翻譯】 現代漢語譯本： 這裡就像太陽仍然被遮蔽，剛聽到稍微開啟時還有這些疑惑。更何況過去安於小乘，現在聽到五佛廣為顯現真實權能，兩種疑惑都消除了，就像太陽升起一樣。 『又世人』等等，意思是譬喻聲聞經歷各種座席，或被呵斥或被讚揚，或喜悅或憂愁，來到《法華經》這裡，經歷了各種艱苦，自行利物沒有不聽聞知曉的，但認為不是自己所能承擔的，自己和他人稍微有些區別，所以和那些剛開始接觸各種味道的人不同，所以知道開始於微賤，經歷了文武各種歷練，經歷淺顯的階段到深入的階段，知道事物可行與否，就像香積菩薩還要學習雙流一樣，所以剛開始接觸的人很少熟悉各種修行，然而兩種途徑互相有勝有劣，不能一概而論。說到『五味淘汰』，是通指五味來進行淘汰，不單單指般若。《經》中說『無漏難思議』等等，過去認為無漏只是到達無餘涅槃，現在才知道是到達真實的道場。『解魔非魔』等等，過去聽到不同的版本，認為佛是魔，現在才知道本來是愚昧，覺悟所迷惑的是佛，所以這樣說。《經》中說『佛以種種緣』等等，前面以釋迦牟尼佛開顯權巧，解釋諸佛顯現真實，說我以無數方便、種種因緣、譬喻言辭等等，乃至三世佛章節，每一處都說也是以乃至，這些法都是爲了一個佛乘的緣故。 總結中說『結成』，又可以分為兩種：第一行半是頌文總結，接下來一行是頌文成就。總結中分為三點：最初三句總結佛的音聲，也就是口喜。接下來三句總結意喜，還是以聽聞佛法來兼顧身。所以有歡喜、疑惑消除，所證悟所成就的感應報答作用。陳述成就以上三種意思，見到佛是陳述身喜，聽聞佛法是陳述口喜，領悟理解是陳述意喜。過去尚且曾經教導大乘，怎麼只是今天才得到身近呢？即使中間迷惑，曾經聽聞的沒有謬誤，就顯示今天重新聽聞的因緣，中途教導小乘尚且不認為是小乘，現在還能聽聞，相信是因為過去教導的緣故，驗證現在理解的，按照過去的不虛假，然而見到佛等等三種，都貫通有三種領悟。說到『見佛緣』。
【English Translation】 English version: Here, it's like the sun is still hidden, and having just heard a slight opening, there are still these doubts. Moreover, in the past, being content with the small vehicle (Hinayana), now hearing that the Five Buddhas widely manifest true power, both doubts are dispelled, just like the sun rising. 『Also, worldly people』 etc., means it's a metaphor for the Shravakas (voice-hearers) experiencing various seats, either being scolded or praised, either joyful or sorrowful, coming to the Lotus Sutra, having experienced various hardships, self-benefiting and benefiting others, there is nothing they haven't heard and known, but thinking it's not something they can undertake, there's a slight difference between themselves and others, so they are different from those who are just beginning to experience various flavors, so they know starting from the humble, having experienced various civil and military trainings, experiencing shallow stages to deep stages, knowing whether things are feasible or not, just like Bodhisattva Fragrant Accumulation still needs to learn the dual flow, so those who are just starting out rarely know various practices, however, the two paths have their own advantages and disadvantages, and cannot be generalized. Speaking of 『eliminating the five flavors』, it refers to eliminating through the five flavors in general, not just Prajna (wisdom). The Sutra says 『The unconditioned is difficult to conceive』 etc., in the past it was thought that the unconditioned only reached Nirvana without remainder, now it is known that it reaches the true Bodhi-mandala (place of enlightenment). 『Understanding Mara (demon) is not Mara』 etc., in the past, hearing different versions, it was thought that the Buddha was Mara, now it is known that originally it was ignorance, what the enlightenment is confused about is the Buddha, so it is said. The Sutra says 『The Buddha uses various causes』 etc., earlier, Shakyamuni Buddha revealed the expedient means, explaining that the Buddhas manifest the truth, saying that I use countless expedient means, various causes, parables, words, etc., even in the chapters of the Buddhas of the three times, everywhere it is said also with even, these dharmas are all for the sake of one Buddha vehicle. In the conclusion, it says 『concluding and completing』, it can also be divided into two types: the first one and a half lines are the verse summary, and the next line is the verse accomplishment. The summary is divided into three points: the first three sentences summarize the Buddha's voice, which is the joy of the mouth. The next three sentences summarize the joy of the mind, still using hearing the Buddha's teachings to take care of the body. Therefore, there is joy, the elimination of doubts, and the responsive rewarding effect of what is realized and accomplished. Stating the accomplishment of the above three meanings, seeing the Buddha is stating the joy of the body, hearing the Dharma is stating the joy of the mouth, and understanding is stating the joy of the mind. In the past, you were still taught the Great Vehicle, how is it that only today do you get close to the body? Even if there is confusion in the middle, what was heard in the past is not wrong, which shows the cause of hearing again today, teaching the Small Vehicle in the middle is not considered the Small Vehicle, now you can still hear it, believing it is because of the past teachings, verifying what is understood now, according to the past it is not false, however, seeing the Buddha etc. all have three kinds of understanding. Speaking of 『the cause of seeing the Buddha』.
，由昔大見，乃為今日得實之緣，實方名見故也。言「憂悔聞法緣」者，自中忘來由取于小。又聞兩酥至略說來，凡憂悔者皆由昔小故也。言「不虛」者，昔元聞大信今不虛。次引《十住》以釋無上、次引《瓔珞》以釋道者，且借別名以顯圓義。義圓名別一切皆然，他無此意不可濫用。此七無上文列兩重：初重者，前一為果、后六在因，於六因中初二六和，次二福智，次二證行，雖分三二，互相與力，是故六因併名無上，望果行因故果先因后。言六和者，初受持無上即身口意，以有三和故自利益彼，大乘六和攝諸法盡，二障只是煩惱、所知。此之二障，若別論者，在別地前，無知唯是界外塵沙，若通上下，無知即攝內外無知及以無明，故知但是開合異耳。行無上中只語聖梵無餘三者，天是所證，病兒果用，修二證一有斯二能，是故但二不列餘三。次重者更從果立，即以六因從果立稱，尋名委釋以出經旨。下既結云，如是種種明無上道，故道義無量隨何教成，故云今經圓無上道也。即是無上家之道名無上道，一一無上皆具諸道之無上也。
「昔雖大化」等者，界內無明亦未曾破故云惑暗，若初心圓修縱未破見思，所聞一句納種在識永劫不失，以暗望明暗尚非謬真悟寧虛？況悟真者有次有超，具如前說。故惑暗者，
【現代漢語翻譯】 現代漢語譯本： 從前的大見解，乃是今日獲得真實的因緣，因為有了真實才能稱之為見解。說到『憂悔聞法緣』，是從中間的遺忘而來，從小處著手。又聽到兩酥的比喻，是略說其來由，凡是憂愁後悔，都是因為過去的小事。說到『不虛』，是因為過去曾經聽聞過大的信念，所以今天才不會虛假。接下來引用《十住經》（Dashabhumika Sutra，解釋菩薩十地）來解釋無上，再引用《瓔珞經》（Brahma's Net Sutra）來解釋道，這是借用不同的名稱來彰顯圓滿的意義。義理圓融，名稱各異，一切都是如此，他人沒有這個意思，不可濫用。這七個無上，文中列了兩重：第一重，第一個是果，後面六個是因，在六個因中，前兩個是六和，次兩個是福智，再兩個是證行，雖然分為三二，但互相助力，所以六個因都稱為無上，因為是望向果的因行，所以果在前，因在後。說到六和，最初的受持無上，就是身口意，因為有三和，所以能自利利他，大乘的六和涵蓋一切法，二障只是煩惱障（Klesha-avarana）和所知障（Jnana-avarana）。這兩種障礙，如果分別來說，在別教的地位之前，無知只是界外的塵沙，如果通於上下，無知就涵蓋內外無知以及無明，所以知道只是開合不同而已。行無上中只說聖梵無餘三者，天是所證，病兒是果用，修二證一有這兩種能力，所以只說兩種，不列其餘三種。第二重是從果位來建立，就是用六個因從果位來建立名稱，尋名探究，詳細解釋，以闡明經文的宗旨。下面總結說，像這樣種種說明無上道，所以道的意義是無量的，隨何種教法都能成就，所以說這部經是圓滿的無上道。就是無上家的道，名為無上道，每一個無上都具備諸道的無上。
『昔雖大化』等，界內的無明也未曾破除，所以說是迷惑黑暗，如果初心圓修，即使沒有破除見思惑（見惑和思惑），所聽聞的一句話，納為種子，藏在識中，永劫也不會失去，以黑暗望向光明，黑暗尚且不是謬誤，那麼真正的覺悟又怎麼會虛假呢？何況覺悟真理的人，有次第，有超越，具體如前所說。所以迷惑黑暗的人，
【English Translation】 English version: The great insight of the past is the condition for attaining reality today, for only with reality can it be called insight. As for 'sorrowful repentance hearing the Dharma condition,' it comes from forgetting in the middle, starting from the small. Also, hearing the analogy of the two kinds of ghee is a brief explanation of its origin. All sorrow and repentance arise from small matters in the past. As for 'not in vain,' it is because one heard of great faith in the past, so it is not in vain today. Next, the Dashabhumika Sutra (Ten Dwellings Sutra, explaining the ten stages of a Bodhisattva) is cited to explain the unsurpassed, and then the Brahma's Net Sutra (Inexhaustible Treasury Sutra) is cited to explain the path. This is borrowing different names to manifest the perfect meaning. The meaning is perfect and the names are different; everything is like this. Others do not have this intention and should not misuse it. These seven unsurpassed qualities are listed in two levels in the text: the first level, the first is the fruit, and the latter six are the causes. Among the six causes, the first two are the six harmonies (six kinds of respect), the next two are merit and wisdom, and the last two are the practice of realization. Although divided into three and two, they help each other. Therefore, the six causes are all called unsurpassed, because they are the causal actions looking towards the fruit, so the fruit comes first and the cause comes later. As for the six harmonies, the initial upholding of the unsurpassed is body, speech, and mind. Because there are three harmonies, one can benefit oneself and others. The six harmonies of Mahayana encompass all dharmas. The two obscurations are only the afflictive obscuration (Klesha-avarana) and the cognitive obscuration (Jnana-avarana). These two obscurations, if discussed separately, before the separate teaching's stage, ignorance is only the dust and sand outside the realm. If connecting above and below, ignorance encompasses both inner and outer ignorance as well as ignorance itself. Therefore, know that it is only a difference in opening and closing. In the unsurpassed practice, only the three of holy, Brahma, and no remainder are mentioned. Heaven is what is realized, the sick child is the fruit's use, cultivating two and realizing one has these two abilities, so only two are mentioned, and the remaining three are not listed. The second level is established from the fruit, that is, using the six causes to establish names from the fruit. Seeking the name, investigating, and explaining in detail to elucidate the sutra's purpose. The following concludes by saying, 'Thus, in various ways, the unsurpassed path is illuminated,' so the meaning of the path is immeasurable, and it can be achieved by any teaching. Therefore, it is said that this sutra is the perfect unsurpassed path. That is, the path of the unsurpassed family is called the unsurpassed path, and each unsurpassed quality possesses the unsurpassed qualities of all paths.
'Although greatly transformed in the past,' etc., the ignorance within the realm has not yet been eradicated, so it is called delusion and darkness. If one cultivates perfectly from the initial mind, even if one has not eradicated the delusions of views and thoughts (delusions of views and delusions of thoughts), the one sentence heard is accepted as a seed, stored in consciousness, and will never be lost for eons. Looking at light from darkness, darkness is not yet a mistake, so how can true enlightenment be false? Moreover, those who awaken to the truth have order and transcendence, as described earlier. Therefore, those who are deluded and in darkness,
指六根已前，六根雖即未破無明，似位不退且名不暗。
「若得大解」下徴問。「記有四意」下答須記意。此之四記具在三週，中週四中但除第二意中中字，故至下週但三無四。又此四中初意具有下之三意。又初四對昔，二三唯今。又初四唯自，二三約他。又第三通當現，初一唯現在，第二唯未來，第四唯過去。嘉祥十意繁而不會，今粗點示令知繁略：一證解不虛；二令無疑悔。此二屬述成，何須更云記？三引物生信，屬今第三。四令身子慕果，此屬章初嘆五佛二智，為欲開權兼令慕極，今此但是授八相記，初住自得不須云慕。五為引八部故，正引同類八部乃旁，此同今文第二旁意，昔未記二乘，故二乘根性永絕斯望，而今記之，旁引八部故云須記。六為引物往生，與今意同。七顯經秘密，秘密屬理、記小屬事。又記屬顯露不名秘密，此屬昔教。八欲成大乘，此屬初意。九和會大小，云如昔訶彌勒得認等，和會是開權別名，由開權故方可與記。十為引有緣，亦第三意。十意數多義少，仍闕今文第四意也。元發大心皆期記莂，故知十義繁而不足，彼疏諸文斯例甚眾，余不可敘。
正授記中，行因等十經文各二，時節中有世、有數；行因中有供佛、修行；得果中有通號、別號；國凈中有國名、國凈；說法中有
【現代漢語翻譯】 指六根（眼、耳、鼻、舌、身、意）的功能已經發揮，但六根即使存在，也尚未破除無明（ignorance），類似於處於不退轉位（avaivartika）但仍未完全開悟的狀態。
『若得大解』（如果獲得大解脫）以下是提問。『記有四意』（授記有四種意義）以下是回答，說明需要記住的意義。這四種授記的意義都包含在三週說法中，中週四種意義中只是去掉了第二種意義中的『中』字，所以到了下週就只有三種意義而沒有第四種。而且這四種意義中，第一種意義包含了下面的三種意義。另外，第一和第四種意義是針對過去，第二和第三種意義是針對現在。還有，第一和第四種意義只針對自身，第二和第三種意義是關於他人。而且第三種意義貫通未來和現在，第一種意義只針對現在，第二種意義只針對未來，第四種意義針對過去。嘉祥（Jiaxiang）的十種意義繁瑣而不切實際，現在粗略地指出，讓大家知道繁瑣和簡略的區別：一是證明解脫不是虛假的；二是使人不產生懷疑和後悔。這兩種意義屬於述成，何必再說是授記？三是引導眾生生起信心，屬於現在的第三種意義。四是使身子（Sariputra）羨慕佛果，這屬於本章開始讚歎五佛二智（five Buddhas and two wisdoms），爲了開顯權巧方便，兼令眾生羨慕究竟之果，現在這裡只是授八相記（prediction of eight aspects），初住位（first stage of dwelling）自然獲得，不需要說羨慕。五是爲了引導八部眾（eight kinds of beings），主要引導同類，八部眾只是附帶，這與現在文中的第二種附帶意義相同，過去沒有為二乘（two vehicles）授記，所以二乘根性永遠斷絕了這種希望，而現在為他們授記，附帶引導八部眾，所以說需要記住。六是爲了引導眾生往生，與現在的意義相同。七是彰顯經典的秘密，秘密屬於理，記小屬於事。而且授記屬於顯露，不稱為秘密，這屬於過去的教法。八是想要成就大乘（Mahayana），這屬於第一種意義。九是調和大小乘（Hinayana and Mahayana），說如過去訶彌勒（Harimaitri）得到認可等，調和是開權的別名，由於開權才可以授記。十是爲了引導有緣眾生，也是第三種意義。十種意義數量多而意義少，仍然缺少現在文中的第四種意義。最初發大心（bodhicitta）都期望得到授記，所以知道十種意義繁瑣而不足，他的疏文中的各種例子很多，不能一一敘述。
在正式授記中，行因（causes of practice）等十種經文各有兩種，時節（time）中有世（world）、有數（number）；行因中有供佛（offering to Buddhas）、修行（cultivation）；得果（attainment of fruit）中有通號（general title）、別號（specific title）；國凈（pure land）中有國名（name of the land）、國凈（purity of the land）；說法（preaching the Dharma）中有...
【English Translation】 It refers to the functions of the six roots (eye, ear, nose, tongue, body, and mind) already being in operation, but even with the six roots present, ignorance (avidya) has not yet been eradicated, similar to being in the stage of non-retrogression (avaivartika) but not yet fully enlightened.
'If one attains great liberation' below is the question. 'There are four meanings to prediction' below is the answer, explaining the meanings that need to be remembered. These four meanings of prediction are all contained in the three rounds of teachings. In the middle round, the four meanings only omit the word 'middle' in the second meaning, so in the lower round, there are only three meanings and no fourth. Moreover, among these four meanings, the first meaning encompasses the three meanings below. In addition, the first and fourth meanings are directed towards the past, while the second and third meanings are directed towards the present. Also, the first and fourth meanings are only about oneself, while the second and third meanings are about others. Furthermore, the third meaning encompasses the future and the present, the first meaning is only for the present, the second meaning is only for the future, and the fourth meaning is for the past. Jiaxiang's (Jiaxiang) ten meanings are cumbersome and impractical. Now, I will briefly point them out to let everyone know the difference between cumbersome and concise: first, to prove that liberation is not false; second, to prevent people from having doubts and regrets. These two meanings belong to stating the accomplishment, so why say it is a prediction? Third, to guide sentient beings to generate faith, which belongs to the third meaning of the present. Fourth, to make Sariputra (Sariputra) admire the fruit of Buddhahood, which belongs to the beginning of this chapter praising the five Buddhas and two wisdoms (five Buddhas and two wisdoms), in order to reveal expedient means and also to make sentient beings admire the ultimate fruit. Here, it is only predicting the eight aspects (prediction of eight aspects), which is naturally obtained in the first stage of dwelling (first stage of dwelling), so there is no need to say admire. Fifth, it is to guide the eight kinds of beings (eight kinds of beings), mainly guiding those of the same kind, with the eight kinds of beings being incidental. This is the same as the second incidental meaning in the current text. In the past, predictions were not given to the two vehicles (two vehicles), so the nature of the two vehicles was forever cut off from this hope, but now predictions are given to them, incidentally guiding the eight kinds of beings, so it is said that it needs to be remembered. Sixth, it is to guide sentient beings to be reborn, which is the same as the current meaning. Seventh, it is to reveal the secret of the scriptures, with the secret belonging to principle and predicting the small belonging to matter. Moreover, prediction belongs to revelation and is not called secret, which belongs to the past teachings. Eighth, it is to want to achieve the Mahayana (Mahayana), which belongs to the first meaning. Ninth, it is to harmonize the Hinayana and Mahayana (Hinayana and Mahayana), saying such as in the past Harimaitri (Harimaitri) was recognized, etc. Harmonization is another name for revealing expedient means, and only by revealing expedient means can predictions be given. Tenth, it is to guide sentient beings with affinity, which is also the third meaning. The ten meanings are numerous but have little meaning, and still lack the fourth meaning in the current text. Initially, generating great bodhicitta (bodhicitta) all expect to receive prediction, so it is known that the ten meanings are cumbersome and insufficient. There are many examples of this in his commentary, which cannot be described one by one.
In the formal prediction, there are two of each of the ten sutra texts such as the causes of practice (causes of practice), in time (time) there are world (world) and number (number); in the causes of practice there are offering to Buddhas (offering to Buddhas) and cultivation (cultivation); in the attainment of fruit (attainment of fruit) there are general title (general title) and specific title (specific title); in the pure land (pure land) there are name of the land (name of the land) and purity of the land (purity of the land); in preaching the Dharma (preaching the Dharma) there are...
三乘、一乘，經文雖無一乘之言，既酬愿說三說一為正，旁正兼具；劫名中有標、有解；眾數中有人、有行；壽量中有佛壽、人壽，單論成佛后壽，故除王子；補處中有依、有正；法住中有正、有像。于圓凈中先立名，「其土」下相也。無高下曰平、不偏曰正。「安隱」下土用，「琉璃」下重明勝相。說法中準今釋迦故云「亦以」，「舍利」下明說三意，土凈唯一、酬愿說三，即施即廢。
問：
何處愿說？
答：
準《大悲空藏經》，於六十劫行菩薩道，因婆羅門乞眼退時，愿成佛日開三乘法。
問：
既得記已，何故更經若干劫耶？
答：
若記菩薩但通途云得無生等，今記聲聞須約劫國，應佛成處須有機緣，此諸聲聞昔未曾有凈土之行，蒙記已后與物結緣，物機不同致劫多少。龍女雖畜，以乘急故，先習方便，若據權跡此復別論。又諸聲聞時不同者，為逗物宜隨機長短，機緣不等初住何殊。世人睹聲聞受記，則嫌劫數長遠，見龍女作佛，乃疑時節短促，或疑少過獲罪太廣，或思小善招功自多，或譏佛說回或不定，或責菩薩示跡參差，或聞勝行多劫疑教門虛構，聞諸佛神變謂世術相兼，或疑六十小劫以為半日，或迷一剎那經無量劫，如是邪言不可知數。乃由邪
【現代漢語翻譯】 現代漢語譯本： 三乘（Śrāvakayāna、Pratyekabuddhayāna、Bodhisattvayāna，三種不同的修行路徑）、一乘（Ekayāna，唯一成佛之道），經文中雖然沒有直接提到『一乘』這個詞，但既然酬謝本願而說三乘或一乘是正道，那麼就包含了旁和正兩種說法；劫名（kalpa，時間單位）中有標示，也有解釋；眾數中有人，也有修行；壽量中有佛的壽命，也有人的壽命，單獨討論成佛后的壽命，所以排除了王子（指未成佛的王子）；補處（指下一尊將成佛的菩薩）中有依靠，也有正位；法住（Dharma-sthiti，佛法住世的時間）中有正法時期，也有像法時期。在圓滿清凈中首先確立名稱，『其土』以下是描述（佛土）的相狀。沒有高下之分叫做『平』，不偏頗叫做『正』。『安隱』以下是（佛）土的作用，『琉璃』以下是再次闡明殊勝的相狀。說法中參照現在的釋迦牟尼佛（Śākyamuni），所以說『亦以』，『舍利』以下說明說三乘的意圖，（佛）土的清凈是唯一的，酬謝本願而說三乘，即是施設也是廢除。
問： 在什麼地方發的愿要說三乘法？
答： 根據《大悲空藏經》，在六十劫（kalpa）中行菩薩道，因為婆羅門（Brahmin）乞求眼睛而退轉的時候，發願成佛之日開啟三乘法。
問： 既然已經得到了授記，為什麼還要經過若干劫（kalpa）呢？
答： 如果授記菩薩只是通常地說得到無生法忍等等，現在授記聲聞（Śrāvaka）必須約定劫數和國土，應當佛成道之處必須有機緣。這些聲聞過去未曾有過凈土的修行，蒙受授記以後才與眾生結緣，眾生的根機不同導致劫數多少不同。龍女雖然是畜生道，因為乘法快速的緣故，先學習方便法門，如果根據權巧的示現，這又另當別論。而且諸位聲聞的時間不同，是爲了適應眾生的根機，隨機應變長短不同，根機緣分不等，和初住菩薩有什麼區別呢？世人看到聲聞受記，就嫌棄劫數長遠，看到龍女成佛，就懷疑時間短促，或者懷疑犯下很小的過錯卻得到太大的罪報，或者認為行了很小的善事卻招來很多的功德，或者譏諷佛說的話反覆無常或不確定，或者責備菩薩示現的行跡參差不齊，或者聽到殊勝的修行需要很多劫就懷疑教法是虛構的，聽到諸佛的神變就認為是世間的法術，或者懷疑六十小劫（kalpa）只是半天的時間，或者迷惑於一剎那（ksana）經過了無量劫（kalpa），像這樣的邪見數不勝數。都是由於邪
【English Translation】 English version: The Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) and the One Vehicle (Ekayāna): Although the scriptures do not explicitly mention 'One Vehicle,' since repaying the vow to speak of the Three Vehicles or the One Vehicle is considered correct, it encompasses both provisional and ultimate teachings. In the names of kalpas (kalpa, unit of time), there are indications and explanations; in the assembly of beings, there are people and practices; in the duration of life, there are the Buddha's lifespan and human lifespan. Discussing the lifespan after attaining Buddhahood excludes princes (referring to princes who have not yet become Buddhas). Among those destined to Buddhahood, there are those who rely on others and those who are in the proper position; in the Dharma-sthiti (Dharma-sthiti, the duration of the Dharma's presence in the world), there are the Proper Dharma period and the Semblance Dharma period. In perfect purity, the name is first established; 'that land' below describes the characteristics (of the Buddha-land). Without high or low is called 'equal,' and without bias is called 'correct.' 'Peaceful and secure' below refers to the function of the (Buddha) land, and 'lapis lazuli' below further clarifies the excellent characteristics. In the Dharma talk, referring to the present Śākyamuni Buddha (Śākyamuni), it is said 'also with'; 'Śāriputra' below explains the intention of speaking of the Three Vehicles: the purity of the (Buddha) land is unique, and speaking of the Three Vehicles is to repay the vow, which is both established and abolished.
Question: Where was the vow made to speak of the Three Vehicles?
Answer: According to the Great Compassion Treasury Sutra, during sixty kalpas (kalpa) of practicing the Bodhisattva path, when the Brahmin (Brahmin) begged for his eyes and he retreated, he vowed to open the Three Vehicles on the day of his Buddhahood.
Question: Since he had already received the prediction, why did he have to go through several more kalpas (kalpa)?
Answer: If the prediction for a Bodhisattva is only a general statement about attaining non-origination, etc., the prediction for a Śrāvaka (Śrāvaka) must specify the kalpa and the land. The place where the Buddha attains enlightenment must have the right conditions. These Śrāvakas had never practiced Pure Land practices in the past, and after receiving the prediction, they formed connections with beings. The different capacities of beings lead to different numbers of kalpas. Although the Dragon Girl is in the animal realm, because the vehicle is fast, she first learns expedient methods. If based on skillful manifestations, this is another matter. Moreover, the different times for the Śrāvakas are to adapt to the capacities of beings, varying in length according to circumstances. The unequal conditions and opportunities are no different from the initial stage of dwelling. When people see Śrāvakas receiving predictions, they dislike the long kalpas; when they see the Dragon Girl becoming a Buddha, they doubt the short time. Some suspect that committing small faults results in too great a punishment, or think that performing small good deeds brings much merit. Some criticize the Buddha's words as being inconsistent or uncertain, or blame the Bodhisattvas for showing uneven traces. Some, hearing that superior practices require many kalpas, doubt that the teachings are fabricated; hearing of the Buddhas' miraculous powers, they think they are combined with worldly arts. Some doubt that sixty small kalpas (kalpa) are only half a day, or are confused that a kshana (ksana) passes through countless kalpas (kalpa). Such heretical words are countless. All are due to evil
見種強宿熏力弱，端拱守弊空談是非；但信教仰理何須臆度？赴緣益物非世所知，當知是人豈了初住得八相記，十方作佛種種示現，雖種種示現與法身記殊，若不為物修凈土行，成佛之處為誰取土？
頌中經云「十力」等者，即指佛果方名為力。初住分得名為功德。所言「等」者，非唯供佛兼凈土行，或可由得十力功德分故，成初住記。若引《大論》菩薩有十種力分者，此明入住菩薩具足十力因耳。《經》云「各各脫衣」等者，此中通語四眾八部出家二眾。言上衣者，即大衣也。若論三衣，俱不可舍，以西方法多但三衣，如《大品》中三百比丘聞般若已，皆以僧伽梨而用供養。《論》中或云：「亡相為法」，或云：「當日更得」。若通說之以兼俗故，或如《大論》。《經》云「而自迴轉」者，表聞身子得記，法性自然而轉，因果依正自他悉轉。《經》言「最大法輪」者，「最」是今經圓中開也。「大」是人等四種妙也，或境等十、或佛等三。妙法之輪名妙法輪。此略對初后，不述中間方等般若，具如《玄》文。華嚴十事名轉法輪，此乃通方。又云：圓音不當大小，眾生自殊。此乃卻貶妙法，何名稱歎？何謂弘經？
后四行半自述者，但列三名，于中應分初一行自述，次二行半隨喜，三一行迴向，應須對文
【現代漢語翻譯】 現代漢語譯本：觀察到由於往昔熏習的力量薄弱，只能袖手旁觀，固守弊端，空談是非。只要堅信教義，仰賴真理，又何必隨意揣測？爲了利益眾生而奔走，卻不被世人所理解。應當明白，這樣的人難道僅僅是證得了初住菩薩的果位，得到了佛的授記，就能在十方世界示現成佛的種種形象嗎？雖然種種示現與法身的授記有所不同，但如果不爲了利益眾生而修習凈土法門，那麼成就佛果之後，又為誰來莊嚴佛土呢？
頌文中所說的『十力』（佛所具有的十種力量）等，指的是隻有佛的果位才能稱為『力』。初住菩薩所分得的只能稱為『功德』。所說的『等』，不僅僅是供養佛，還包括修習凈土法門，或許是因為獲得了十力功德的一部分，所以才得到了初住菩薩的授記。如果引用《大智度論》中菩薩有十種力分的說法，那是指入住菩薩具足了十力的因。經文中所說的『各各脫衣』等，這裡是通指四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天龍八部）出家二眾（比丘、比丘尼）。所說的上衣，就是指大衣。如果說三衣（僧伽梨、郁多羅僧、安陀會），都是不可捨棄的，因為西方國家大多隻有這三衣，如同《大品般若經》中三百比丘聽聞般若之後，都用僧伽梨來供養。《大智度論》中或者說：『亡相為法』，或者說：『當日更得』。如果通俗地說，是爲了兼顧在家眾，或者就像《大智度論》所說。經文中所說的『而自迴轉』，表示聽聞舍利弗（佛陀的十大弟子之一，以智慧著稱）得授記，法性自然而然地轉變，因果、依報、正報、自他都轉變。經文中所說的『最大法輪』，『最』是指《法華經》在圓融之中開顯，『大』是指人等四種妙，或者境等十種，或者佛等三種。微妙的佛法之輪名為妙法輪。這裡是簡略地對應初后，沒有敘述中間的方等般若，詳細的可以參考《法華玄義》。《華嚴經》中的十事名為轉法輪，這是通途的說法。又說：圓滿的聲音不應該有大小的分別，眾生自己有所不同。這實際上是貶低了妙法，又怎麼能稱揚讚歎呢？又怎麼能說是弘揚佛經呢？
後面的四行半是作者的自述，只是列出了三個名稱，其中應該分為第一行是自述，接著兩行半是隨喜，最後一行是迴向，應該對照經文來理解。
【English Translation】 English version: Observing that due to the weakness of past habitual forces, one can only stand idly by, clinging to shortcomings, and engaging in empty talk of right and wrong. As long as one firmly believes in the teachings and relies on the truth, why bother with arbitrary speculation? Striving to benefit beings, yet not understood by the world. It should be understood, can such a person merely attain the stage of the initial dwelling Bodhisattva, receive the Buddha's prediction, and then manifest various forms of Buddhahood in the ten directions? Although the various manifestations differ from the prediction of the Dharmakaya (Dharma body), if one does not cultivate the Pure Land practice for the benefit of beings, then after attaining Buddhahood, for whom will one adorn the Buddha-land?
The 'ten powers' (the ten powers possessed by a Buddha) mentioned in the verse refer to the fact that only the state of Buddhahood can be called 'power'. What the Bodhisattva of the initial dwelling receives can only be called 'merit'. The 'etc.' mentioned includes not only offering to the Buddha but also cultivating the Pure Land practice, perhaps because one has obtained a portion of the merit of the ten powers, one receives the prediction of the initial dwelling Bodhisattva. If one cites the statement in the Mahaprajnaparamita Shastra that a Bodhisattva has ten kinds of power, it means that the Bodhisattva who has entered the stage possesses the causes of the ten powers. The sutra says 'each taking off their robes', etc., which refers generally to the four assemblies (bhikshus, bhikshunis, upasakas, upasikas), the eight classes of beings (Devas, Nagas, etc.), and the two assemblies of renunciants (bhikshus, bhikshunis). The upper robe refers to the great robe. If we talk about the three robes (samghati, uttarasanga, antarvasa), none of them can be discarded, because most Western countries only have these three robes, just as in the Mahaprajnaparamita Sutra, three hundred bhikshus, after hearing Prajna, all used the samghati to make offerings. In the Mahaprajnaparamita Shastra, it is said: 'Non-attachment is the Dharma', or 'one obtains it again on the same day'. If we speak generally, it is to include the laity, or as stated in the Mahaprajnaparamita Shastra. The sutra says 'and turning themselves', which indicates that upon hearing Shariputra (one of the Buddha's ten great disciples, known for his wisdom) receive the prediction, the Dharma-nature naturally transforms, and cause and effect, dependent reward, proper reward, self and others all transform. The sutra says 'the greatest Dharma wheel', 'greatest' refers to the opening up within the perfect teaching of the Lotus Sutra, 'great' refers to the four kinds of wonderfulness such as people, or the ten kinds such as realms, or the three kinds such as Buddhas. The wheel of wonderful Dharma is called the wonderful Dharma wheel. This is a brief correspondence between the beginning and the end, without describing the intermediate Vaipulya and Prajna, for details refer to the Profound Meaning of the Lotus Sutra. The ten matters in the Avatamsaka Sutra are called turning the Dharma wheel, which is a general statement. It is also said: the perfect sound should not have distinctions of large and small, beings themselves are different. This actually belittles the wonderful Dharma, how can one praise and extol it? How can one say it is propagating the sutra?
The last four and a half lines are the author's self-narration, only listing three names, among which the first line should be divided as self-narration, then two and a half lines as rejoicing, and the last line as dedication, which should be understood in relation to the sutra text.
細述其意。五悔之中無餘三者，已預記莂無罪可悔，已獲分記故無勸請，已有所至略無發願；若望極果，唯除懺悔餘四非無。五悔具如《止觀》第七記。「如身子」等者，於前四文但述三段者，法先共聞不假重述，但見身子領解等三，我今同聞亦應共得。並是權者，只緣實行未熟權行同生，故四十餘年不顯真實，才聞五佛妙理豁然，即破無明尋堪與記，實病既愈權疾亦痊，豈一代化功全任實行？「未癒」下「云云」者，應廣敘諸土示疾及愈。
○「獲記」下「云云」者，亦應騰於此，及下週四段，皆約譬及因緣。「後文在法師品中雲云」者，宿世文后四眾歡喜，指〈法師〉中初段長行，初出人類中具列四眾三乘人已，云「如是等類咸于佛前，聞妙法華經一句一偈，一念隨喜」，亦當歡喜文也。「今新運大悲」等者，初周本為自疑，此中一向利物新運大悲，此即更須修凈土行，是菩薩行之基也。準此釋前意則可見。「有人」下，古人意云：身子法譬二週之初，各有一疑故云新舊，以千二百初周未疑，故止有新。「今謂」等者，上根初聞略說動執生疑，蒙五佛章便獲大悟；中根執重，略說之時與上同疑，法說未悟其疑猶存，豈非中根疑多於上？故身子自敘云「我今無復疑悔」。是諸千二百等述同輩有惑，云何卻云身
{ "translations": [ "現代漢語譯本：詳細解釋其中的含義。五種懺悔（五悔）之中，沒有其餘三種的原因是：已經預先得到授記（記莂，預言未來成佛），沒有罪過可以懺悔；已經獲得（佛）給予的記別，所以不需要勸請（勸請佛住世說法）；已經有所成就，所以不需要發願（發願往生凈土等）；如果期望達到最高的佛果，那麼除了懺悔之外，其餘四種（隨喜、勸請、發願、迴向）並非不需要。五悔的具體內容詳見《止觀》第七卷的記載。「如身子」等，對於前面的四段經文只敘述了三段，是因為（佛所說的）法已經共同聽聞過，不需要重複敘述，只是看到舍利弗（身子，Śāriputra）領悟理解等三事，我（指聽聞者）如今共同聽聞，也應該共同獲得利益。這些都是權宜之法（權者），只是因為實行（真實之法）尚未成熟，權宜之行與真實之行同時產生，所以（佛）在四十多年中沒有顯現真實之法，一旦聽聞五佛的微妙道理，豁然開悟，立刻破除無明，很快就可以得到授記，真實的疾病既然痊癒，權宜的疾病也痊癒，難道一代教化的功勞完全依靠實行嗎？「未癒」下面的「云云」，應該廣泛敘述諸佛國土示現疾病以及痊癒的事情。", "「獲記」下面的「云云」，也應該引用到這裡，以及下週的四段經文，都用譬喻和因緣來解釋。「後文在法師品中雲云」，宿世的經文之後是四眾歡喜，指的是《法師品》（〈法師〉）中的第一段長行文，首先列出人類中的四眾（比丘、比丘尼、優婆塞、優婆夷）和三乘人（聲聞、緣覺、菩薩），然後說「像這樣的人都曾在佛前聽聞《妙法蓮華經》一句一偈，一念隨喜」，也應當是歡喜的經文。「今新運大悲」等，初周（法說周）本來是爲了消除自己的疑惑，這裡（譬喻周）一向是爲了利益眾生而新發大悲心，這也就是更需要修習凈土之行，是菩薩行的基礎。根據這個來解釋前面的意思就可以明白了。「有人」下，古人的意思是：舍利弗在法說周和譬喻周的開始，各自有一個疑惑，所以說是新舊，因為千二百阿羅漢在初周（法說周）沒有疑惑，所以只有新。「今謂」等，上根之人初次聽聞略說就動搖執著產生疑惑，憑藉五佛的章節就獲得大悟；中根之人執著深重，略說的時候與上根之人一樣產生疑惑，法說之後沒有領悟，他的疑惑仍然存在，難道不是中根之人的疑惑多於上根之人嗎？所以舍利弗自己敘述說「我現在沒有疑惑後悔」。是諸千二百阿羅漢等敘述同輩之人有迷惑，為什麼卻說你
子疑多？
問：
凡夫亦有一聽便悟，已聞略廣五佛開權，及聞身子領述得記，龍鬼尚能引例，中下何頓猶迷？
答：
此有二義：一者久執，二者入位。解即破執、執破入住，凡夫無此或當易領。聲聞之人以二義故，雖聞未證，于執久中根性不同，故分三品。《經》「聞所未聞」等者，聞身子四段，昔教所無，準五佛章門我非佛知見，驗昔所得知無真實，今昔真實同異不分，故云疑惑。「為四眾普請」等者，
問：
前法說中亦前三后一，聞既不悟，今還請於前三后一，與前何別？
答：
言因緣者，即是前三后一始末根由，故云因緣。四佛章略、釋迦稍廣，雖以五濁用釋于權，始末未明，故使中根于茲不曉。譬說委明輪迴之相，具列三車出宅之由，兼示索三與一之意，廣敘等賜等子等心，此乃方酬因緣之請。此中四眾於前四中，非但當機、結緣二眾，發言領解即是發起、影響二眾。
「懟」怨恨也。「開譬」者，準《大經》喻可云遍喻，通界內外及大小乘等；亦可云非喻，世間無此火宅。始終及救火者，必以車運，先與后奪先三后一。然譬與合互有廣略，若譬略合廣，先攝合文來對譬竟，至合更須委悉消之。若譬廣合略，世尊豈可徒施悠言，須委消譬、
【現代漢語翻譯】 現代漢語譯本 你還有疑問嗎？
問：
為什麼凡夫俗子有時一聽就能領悟，而已經聽過略廣五佛（指法華經中的五百弟子受記品）開權顯實，以及聽到舍利弗（Śāriputra）領悟並被授記，甚至龍族和鬼族都能引用例子，而中等和下等根性的人卻仍然迷惑不解呢？
答：
這有兩種原因：一是長久的執著，二是證入果位。理解就是破除執著，破除執著才能證入果位，凡夫沒有這些執著，或許容易領悟。而聲聞（Śrāvaka）之人因為這兩種原因，即使聽了也未能證悟。在長久的執著中，根性又有所不同，所以分為上中下三品。《經》中所說的『聞所未聞』等，是指聽到舍利弗（Śāriputra）的四段譬喻，這是過去教法中所沒有的。參照五佛（指法華經中的五百弟子受記品）的章門，我（指佛）的知見並非凡夫所能理解，驗證過去所學，知道沒有真實之處。現在和過去，真實和虛妄，相同和不同之處都不能分辨，所以說有疑惑。『為四眾普請』等，
問：
之前的法說中也是先三週說法後有一闡提得度，既然聽了沒有領悟，現在還要請問之前的先三后一，與之前有什麼區別呢？
答：
所說的因緣，就是指之前的三週說法和之後的一闡提得度的始末根由，所以說是因緣。五佛（指法華經中的五百弟子受記品）的章門比較簡略，釋迦牟尼佛（Śākyamuni）的說法稍微詳細，雖然用五濁惡世來解釋權宜之法，但始末沒有講清楚，所以使中等根性的人對此不明白。譬如詳細說明輪迴的相狀，具體列出三車（指羊車、鹿車、牛車）引誘孩子們出火宅的原因，同時展示索取三車給予大白牛車的意義，廣泛敘述平等賜予、平等對待兒子、平等的心，這才是真正酬答因緣的請求。這裡面的四眾，在前四眾中，不僅僅是當機眾和結緣眾，發言領悟理解的就是發起眾和影響眾。
『懟』是怨恨的意思。『開譬』，按照《大般涅槃經》（Mahāparinirvāṇa Sūtra）的譬喻，可以說是一種普遍的譬喻，貫通欲界、色界、無色界內外以及大乘、小乘等；也可以說不是譬喻，因為世間沒有這樣的火宅。從始至終以及救火的人，必定要用車來運送，先給予三車，然後奪走，再給予一輛大白牛車。然而譬喻和合喻之間各有詳略，如果譬喻簡略而合喻詳細，那麼先提取合喻的文句來對應譬喻，等到合喻時更需要詳細解釋。如果譬喻詳細而合喻簡略，世尊（Bhagavān）怎麼會白白地說些空話呢？必須詳細解釋譬喻。
【English Translation】 English version Do you have more questions?
Question:
Why is it that ordinary people can sometimes understand upon hearing something once, while those who have already heard the slightly broader exposition of the Five Buddhas (referring to the Chapter on the Prediction of Enlightenment for Five Hundred Disciples in the Lotus Sutra) revealing the expedient and the real, and have heard Śāriputra's (舍利弗) understanding and receiving prediction, and even dragons and ghosts can cite examples, yet those of middle and lower capacity remain confused?
Answer:
There are two reasons for this: first, long-held attachments; second, entering a position (of enlightenment). Understanding means breaking attachments, and breaking attachments allows one to enter a position. Ordinary people do not have these attachments, so they may be easier to understand. Śrāvakas (聲聞) (voice-hearers) do not attain enlightenment even after hearing because of these two reasons. Within long-held attachments, the nature of their faculties differs, so they are divided into three grades: superior, middle, and inferior. The Sutra says, 'Hearing what has never been heard before,' etc., referring to hearing Śāriputra's (舍利弗) four parables, which were not present in past teachings. Referring to the chapter on the Five Buddhas (referring to the Chapter on the Prediction of Enlightenment for Five Hundred Disciples in the Lotus Sutra), my (the Buddha's) knowledge and vision are not understandable by ordinary people. Verifying what was learned in the past, one knows that there is no truth in it. The present and the past, the real and the unreal, the same and the different cannot be distinguished, so it is said that there is doubt. 'For the universal request of the four assemblies,' etc.,
Question:
In the previous Dharma talk, there were also three preliminary rounds of teachings followed by the salvation of a Icchantika (一闡提) (one who lacks the potential for enlightenment). Since they did not understand after hearing, what is the difference between asking about the previous three preliminary rounds and the subsequent salvation of the Icchantika (一闡提) now?
Answer:
What is said to be the cause and condition refers to the entire sequence of events, from the three preliminary rounds of teachings to the subsequent salvation of the Icchantika (一闡提), hence it is called cause and condition. The chapter on the Five Buddhas (referring to the Chapter on the Prediction of Enlightenment for Five Hundred Disciples in the Lotus Sutra) is brief, while Śākyamuni Buddha's (釋迦牟尼佛) explanation is slightly more detailed. Although the expedient teachings are explained using the five defilements, the beginning and end are not made clear, which is why those of middle capacity do not understand. For example, the detailed explanation of the cycle of rebirth, the specific enumeration of the reasons for using the three carts (referring to the goat cart, deer cart, and ox cart) to lure the children out of the burning house, and the demonstration of the meaning of requesting the three carts and giving the great white ox cart, extensively narrating the equal bestowal, equal treatment of sons, and equal mind – this is the true response to the request for the cause and condition. Among the four assemblies here, in the previous four assemblies, it is not only the direct audience and those who formed a connection, but those who spoke and understood are the initiating audience and the influential audience.
'懟' means resentment. 'Opening up with parables,' according to the Mahāparinirvāṇa Sūtra (大般涅槃經), can be said to be a universal parable, connecting the realms of desire, form, and formlessness, as well as the Mahayana and Hinayana; it can also be said not to be a parable, because there is no such burning house in the world. From beginning to end, and the one who saves from the fire, must use carts to transport, first giving three carts, then taking them away, and then giving a great white ox cart. However, the parable and the combined meaning each have their own details and omissions. If the parable is brief and the combined meaning is detailed, then first extract the sentences of the combined meaning to correspond to the parable, and when it comes to the combined meaning, it needs to be explained in detail. If the parable is detailed and the combined meaning is brief, how could the Bhagavan (世尊) (World Honored One) speak empty words in vain? The parable must be explained in detail.
合但略對。總譬中雲「一門」者，上云種種對不種種，即一門也。上舉所施對佛道說，佛道即是一門，種種即是施權。今出所顯唯云一門，亦是各出其能，以能對所其意不別，思之可見。「名如賓」等者，行在我已、名從他傳，實行則親、權行則疏，行親名遠遍於三土，行疏名近唯在同居，方便實報迭為遠近，雖復親疏更互相顯，名行相稱他無謬傳，所以行高則名遠、名厚必行親，故以處表之驗名行不濫。「封強」等者，封謂所統之限域，強即所封之界神。小曰邦，大曰國。又云：天子建國故以最遠處為國。宰為宰主，有主所治為邑，邑內各居名為聚落。故邑與聚落等降漸狹。「不用舊釋」者，唯以虛空對於三千同居之土，闕于方便、實報二土，是故不用。
次引《論》意者，泛論同異，凡云立譬取捨不同，《論》則因果並論。今且單語果報，且譬長者果佛故也。修因之義非今所論，于極果中仍以依顯正，極果說成必遍三土，土體雖即橫豎相帶二而不二，今從土用唯約豎論，故寬狹不等以顯居遍。「從本垂跡」等者，今日之前從寂光本垂三土跡，至法華會攝三土跡歸寂光本。行所契理，本也；名所及處，跡也。理遍三土化境必周，終無行劣而名廣也，即體用相稱，故云無賓主之異，即名行身土皆相稱也。如舊所
【現代漢語翻譯】 現代漢語譯本： 合但略對。總譬中雲『一門』（ekayana）者，上文所說的種種對不種種，即是一門（ekayana）的意思。上文舉例所施對佛道說，佛道即是一門（ekayana），種種即是施權。現在提出所顯的唯說一門（ekayana），也是各自發揮其能力，以能力對所能，其意思沒有區別，仔細思考就可以明白。『名如賓』等，行為在我自身修習，名聲從他人處傳來，實行則親近，權行則疏遠，行為親近則名聲遠播於三土（trayo bhumayah），行為疏遠則名聲只在同居土（sahaloka-dhatu）中流傳，方便土（upaya-bhumi）、實報土（satya-phala-bhumi）交替為遠近，雖然親疏互相顯現，名聲與行為相稱，他人沒有錯誤地傳達，所以行為高尚則名聲遠播，名聲厚重則行為必定親近，所以用處所來驗證名聲與行為不相混淆。『封強』等，封指所統治的區域範圍，強即所封疆的界神。小的地方叫做邦，大的地方叫做國。又說：天子建立國家，所以用最遠的地方作為國。宰為宰主，有主所治理的地方叫做邑，邑內各自居住的地方叫做聚落。所以邑與聚落等，等級逐漸狹小。『不用舊釋』，只用虛空來對應三千同居之土（sahaloka-dhatu），缺少方便土（upaya-bhumi）、實報土（satya-phala-bhumi）二土，所以不用舊的解釋。
其次引用《論》的意義，泛泛地討論同異，凡是說建立譬喻，取捨不同，《論》則因果並論。現在且只說果報，且譬喻長者是果佛的緣故。修因的意義不是現在所討論的，在極果中仍然用依報來顯正報，極果的說法必定遍及三土（trayo bhumayah），土體雖然是橫豎相帶二而不二，現在從土的作用只就豎的方面來論述，所以寬狹不等，用以顯示居住的普遍性。『從本垂跡』等，今日之前從寂光本（prabhāsvara）垂下三土（trayo bhumayah）的跡象，到法華會上攝三土（trayo bhumayah）的跡象歸於寂光本（prabhāsvara）。行為所契合的真理，是本；名聲所及的地方，是跡。真理遍及三土（trayo bhumayah），化境必定周遍，終究沒有行為低劣而名聲廣大的情況，即體用相稱，所以說沒有賓主之異，即名聲、行為、身土都相稱。如舊的所說
【English Translation】 English version: The combination is slightly different. In the overall analogy, 'one vehicle' (ekayana) refers to the various oppositions and non-oppositions mentioned above, which constitute the meaning of one vehicle (ekayana). The previous example of giving in relation to the Buddha-path indicates that the Buddha-path is the one vehicle (ekayana), and the various forms of giving are expedient means. Now, what is being revealed is solely the one vehicle (ekayana), which also means that each is exerting its ability. The meaning is not different when ability is compared to what is enabled; this can be understood through careful consideration. 'Name is like a guest,' etc., refers to the fact that practice lies within oneself, while reputation is transmitted from others. Actual practice is intimate, while expedient practice is distant. Intimate practice leads to a reputation that spreads throughout the three realms (trayo bhumayah), while distant practice leads to a reputation that only circulates within the Sahaloka-dhatu. The expedient realm (upaya-bhumi) and the realm of true reward (satya-phala-bhumi) alternate between being distant and near. Although intimacy and distance reveal each other, name and practice correspond, and others transmit without error. Therefore, lofty practice leads to a far-reaching reputation, and a substantial reputation must be based on intimate practice. Thus, the location serves as verification that name and practice are not confused. 'Sealed and fortified,' etc., refers to the sealed boundary of the territory under control, and the fortified boundary refers to the boundary deities of the sealed territory. A small area is called a state (邦), and a large area is called a country (國). It is also said that the Son of Heaven establishes a country, so the farthest place is used as the country. A steward (宰) is the master of a territory, and the place governed by a master is called a town (邑). The places where people live within the town are called settlements (聚落). Therefore, towns and settlements gradually decrease in size. 'Do not use the old interpretation' means that only empty space is used to correspond to the three thousand Sahaloka-dhatu, lacking the expedient realm (upaya-bhumi) and the realm of true reward (satya-phala-bhumi), so the old interpretation is not used.
Next, the meaning of quoting the Treatise (論) is to broadly discuss similarities and differences. Whenever analogies are established, the choices and rejections are different. The Treatise (論), however, discusses both cause and effect. Now, let's just talk about the result of karmic retribution, and the analogy of the elder is because he is a Buddha of fruition. The meaning of cultivating causes is not what is being discussed now. Within the ultimate fruition, the circumstantial reward is still used to reveal the true reward. The teaching of ultimate fruition must pervade the three realms (trayo bhumayah). Although the substance of the realms is horizontal and vertical, two but not two, now, from the function of the realms, only the vertical aspect is discussed. Therefore, the width and narrowness are unequal, in order to show the universality of dwelling. 'From the root, traces are manifested,' etc., means that before today, traces of the three realms (trayo bhumayah) were manifested from the root of the Land of Eternally Tranquil Light (prabhāsvara), and at the Lotus Assembly, the traces of the three realms (trayo bhumayah) are gathered back to the root of the Land of Eternally Tranquil Light (prabhāsvara). The truth that practice accords with is the root; the place that the name reaches is the trace. The truth pervades the three realms (trayo bhumayah), and the realm of transformation must be complete. There is ultimately no situation where practice is inferior but the reputation is widespread, which means that substance and function correspond. Therefore, it is said that there is no difference between guest and host, which means that name, practice, body, and land all correspond. As the old [commentary] says
解不取二土，乃以慈悲被處為國，則令同居與邑不別，故不知慈悲所彼廣狹而為國也，則全失於實報方便。「彪」虎文也，「炳」明也，即文彩分明可畏之相。「洋溢」者，內滿外充也。內滿故行周，外充故名布。
「三皇」者，伏羲、神農、黃帝。「五帝」者，少昊、顓頊、高辛、唐、虞。彼唯剎利等二，且藉此以類彼。「黃」者中也，「帝」者德象天地，此土諸姓誰不承之，一往且以非其中途，偏僻別得者為其本裔。「裔」者衣末也，有本可承故也。有云：苗裔者，草之初生曰苗，即得姓之始也。承嗣不雜，如苗初裔后也。「左貂右插」者，「貂」者，《說文》云：「似鼠。」徐廣《車服注》云：「即侍中冠，左貂右蟬，如蟬之清高飲露不食。」又云：「右插者，簪也。」「左輔右弼」，丞相也。「鹽梅阿衡」者，釋丞相也。如殷高宗聘傳說，具如《止觀》第七記。「阿」倚也，倚寄也。「衡」平也。「銅陵」等者，如鄧通，漢文帝夢墮井為通所接，乃召通至。占者云：不免餓死。帝乃令人于蜀銅山鑄錢供之，豈餓死耶？后哀帝登位，被告私鑄，因在囹圄餓死也。有人云：只是文帝時為他所嫉，后遂餓死。一往且借初富為言，如《晉書》云：「石崇有金谷，在洛陽東爾。」「延」進也，亦導也。謂威以肅物
【現代漢語翻譯】 現代漢語譯本： 如果理解為解散二土（指凡聖同居土和方便有餘土），而以慈悲普被之處作為國土，那麼就會導致同居土和方便有餘土沒有區別，因此就不知道慈悲所覆蓋的國土的廣闊和狹隘，從而完全喪失了實報方便土的真實意義。「彪」是老虎的花紋，「炳」是明亮，指的是文采鮮明而令人敬畏的相貌。「洋溢」是指內在充滿而外在充盈。內在充滿所以行為周全，外在充盈所以名聲遠布。 「三皇」指的是伏羲、神農、黃帝。「五帝」指的是少昊、顓頊、高辛、唐、虞。這裡只是借剎帝利等二種姓來比類其他。「黃」是中正的意思，「帝」是德行傚法天地，這片土地上的各個姓氏誰不繼承他們的德行呢？這裡姑且認為那些不走中正之道，從偏僻地方另外得到姓氏的人是他們的後代。「裔」是衣裳的末端，因為有本源可以繼承。「苗裔」有人說，草剛長出來叫做苗，這就是得到姓氏的開始。繼承不雜亂，就像草的初生和後來的發展一樣。「左貂右插」中，「貂」在《說文》中說：『像老鼠。』徐廣《車服注》中說：『就是侍中戴的帽子，左邊是貂，右邊是蟬，像蟬一樣清高飲露不食。』又說：『右插，指的是簪子。』「左輔右弼」指的是丞相。「鹽梅阿衡」是解釋丞相的。如殷高宗聘請傅說的事，詳細記載在《止觀》第七卷。「阿」是倚靠的意思，倚托。「衡」是平衡的意思。「銅陵」等，如鄧通，漢文帝夢見自己掉進井裡被鄧通接住，於是召見鄧通。占卜的人說：『他免不了要餓死。』文帝於是讓人在蜀地的銅山鑄錢供給他，難道還會餓死嗎？後來哀帝登位，鄧通被人告發私自鑄錢，因此在監獄裡餓死了。有人說：只是文帝時他被人嫉妒，後來才餓死的。這裡姑且借最初的富貴來說，如《晉書》記載：『石崇有金谷，在洛陽東邊。』「延」是前進的意思，也是引導的意思。指的是用威嚴來使萬物肅敬。
【English Translation】 English version: If one understands 'dissolving the two lands' (referring to the Land Where Saints and Mortals Dwell Together and the Land of Expedient Residue) and takes the place where compassion universally covers as the country, then it would lead to no distinction between the Land Where Saints and Mortals Dwell Together and the Land of Expedient Residue. Therefore, one would not know the breadth and narrowness of the country covered by compassion, thus completely losing the true meaning of the Land of Actual Reward and Expedient Means. 'Biao' (彪) is the pattern of a tiger, and 'Bing' (炳) is bright, referring to the appearance of distinct and awe-inspiring patterns. 'Overflowing' (洋溢) means being full inside and abundant outside. Being full inside, actions are comprehensive; being abundant outside, reputation spreads far. The 'Three Sovereigns' (三皇) refer to Fuxi (伏羲), Shennong (神農), and the Yellow Emperor (黃帝). The 'Five Emperors' (五帝) refer to Shaohao (少昊), Zhuanxu (顓頊), Gaoxin (高辛), Tang (唐), and Yu (虞). Here, it merely borrows the Kshatriya and other two castes to compare with others. 'Yellow' (黃) means central and upright, and 'Emperor' (帝) means virtue emulating Heaven and Earth. Which of the various surnames in this land does not inherit their virtues? Here, it is tentatively considered that those who do not follow the central and upright path, and obtain surnames separately from remote places, are their descendants. 'Descendant' (裔) is the end of clothing, because there is a source to inherit. Some say that 'Miao Yi' (苗裔) means that the initial growth of grass is called Miao, which is the beginning of obtaining a surname. The inheritance is not mixed, just like the initial growth and subsequent development of grass. In 'Left Sable Right Insertion' (左貂右插), 'Sable' (貂) in the 'Shuowen' (《說文》) says: 'Resembles a mouse.' Xu Guang's 'Notes on Carriages and Clothing' (徐廣《車服注》) says: 'It is the hat worn by the Attendant, with sable on the left and cicada on the right, like a cicada being pure and drinking dew without eating.' It also says: 'Right insertion refers to the hairpin.' 'Left Assistant Right Helper' (左輔右弼) refers to the Prime Minister. 'Salt Plum Aheng' (鹽梅阿衡) explains the Prime Minister. For example, the story of Yin Gaozong hiring Fu Yue is recorded in detail in the seventh volume of 'Mohe Zhiguan' (《止觀》). 'A' (阿) means leaning on, relying on. 'Heng' (衡) means balance. 'Copper Ridge' (銅陵) and others, such as Deng Tong (鄧通), Emperor Wen of Han dreamed of falling into a well and being caught by Deng Tong, so he summoned Deng Tong. The diviner said: 'He cannot avoid starving to death.' Emperor Wen then ordered people to cast coins in the copper mountains of Shu to supply him, so how could he starve to death? Later, when Emperor Ai ascended the throne, Deng Tong was accused of privately minting coins, so he starved to death in prison. Some say: It was only because he was envied by others during the time of Emperor Wen, and later starved to death. Here, it is tentatively used to refer to initial wealth, as recorded in the 'Book of Jin' (《晉書》): 'Shi Chong had Jin Valley, east of Luoyang.' 'Yan' (延) means to advance, and also to guide. It refers to using majesty to make all things respectful.
不厲而成，嚴潔如霜。「隆」高也。高而且重不令而行。智則坐計帷帳折衝萬里，猶如武庫何器而無？用之則行，舍之則藏。「白圭」者，纖上玉也。《說文》云：「瑞玉也。上圓下方。」《白虎通》云：「玉之潔者也。」「式」瞻仰也。「一人」者，《孝經》云：「天子也。」出世長者，十文具足。「佛從」下姓也，「功成」下位也，「法財」下富也，「十力」下威也，「一心」下智也，「早成」下耆也，「三業」下行也，「具佛」下禮也，「十方」下敬也，「七種」下歸也。若以果望因，應云圓教自等覺來，以其實因發心畢竟二不別故，故此十德皆從極果；若從當分，果分權實，則權三實一十德名同，名下之體當教辯異，故使實際三諦不同，乃至所歸多少亦別，所以長者名通今須從別，以別冠通即跨節也。
觀心十者，「觀心」下姓也，「三惑」下位也，「三諦」下富也，「正觀」下威也，「中道」下智也，「久積」下耆也，「此觀」下行也，「歷緣」下禮也，「能如」下敬也，「天龍」下歸也。此之十德不出境智行三，雖未入位如王子胎，故名觀行如來十德。若對出世，還隨其教觀別果別，準教望觀因果自分，即以三觀對於四教，具覽德相以嘆于觀，使後學者修因具足，以觀十德成果十德，以能一心具照
【現代漢語翻譯】 現代漢語譯本： 不經鞭策自然成就，像霜一樣嚴厲純潔。「隆」是高的意思。高而且莊重，不用命令就能實行。有智慧的人坐在營帳中就能籌劃，在萬里之外擊退敵人，就像一座武器庫，什麼武器沒有？任用就施行，不用就收藏。「白圭」是指尖端有瑕疵的美玉。《說文解字》說：『是瑞玉。上面是圓的，下面是方的。』《白虎通》說：『是玉中最純潔的。』「式」是瞻仰的意思。「一人」，《孝經》說：『是天子。』出世的長者，十種德行都具備。「佛從」是姓氏方面，「功成」是地位方面，「法財」是財富方面，「十力」是威望方面，「一心」是智慧方面，「早成」是年老方面，「三業」是行為方面，「具佛」是禮儀方面，「十方」是尊敬方面，「七種」是歸宿方面。如果從結果來期望原因，應該說是圓教從等覺開始，因為它的真實原因和發心畢竟沒有差別，所以這十種德行都從極果而來；如果從當下的分位來看，果位分為權實，那麼權教和實教的十種德行的名稱相同，名稱下的本體應該根據教義來辨別差異，所以實際的三諦不同，乃至所歸宿的多少也不同，所以長者的名稱是通用的，現在必須從特別的角度來看，用特別的來冠以通用，就是跨越了階段。
觀心十德，「觀心」是姓氏方面，「三惑」是地位方面，「三諦」是財富方面，「正觀」是威望方面，「中道」是智慧方面，「久積」是年老方面，「此觀」是行為方面，「歷緣」是禮儀方面，「能如」是尊敬方面，「天龍」是歸宿方面。這十種德行不出境、智、行三方面，雖然還沒有進入果位，但就像王子在母胎中，所以稱為觀行如來的十德。如果對照出世，還要根據其教義來觀察不同的果位，根據教義來期望觀行的因果，各自有自己的分位，就是用三種觀行來對應四種教義，全面地觀察德行的相狀來讚歎觀行，使後來的學習者修習的因地圓滿具足，用觀行的十德來成就果地的十德，用一心來全面地照見。
【English Translation】 English version: Achieving without urging, stern and pure like frost. 'Long' (隆) means high. High and dignified, acting without command. The wise can plan strategies within the camp, repelling enemies from thousands of miles away, like an armory with every weapon available. Employed, they act; discarded, they conceal. 'Bai Gui' (白圭) refers to a jade with a flaw at the tip. The 'Shuowen' (說文) says: 'It is auspicious jade. Round at the top and square at the bottom.' The 'Baihu Tong' (白虎通) says: 'It is the purest of jades.' 'Shi' (式) means to look up to with reverence. 'One person' (一人), the 'Classic of Filial Piety' (孝經) says: 'It is the Son of Heaven.' An elder who has transcended the world possesses all ten virtues.
'Fo Cong' (佛從) refers to the aspect of lineage, 'Gong Cheng' (功成) the aspect of status, 'Fa Cai' (法財) the aspect of wealth, 'Shi Li' (十力) the aspect of prestige, 'Yi Xin' (一心) the aspect of wisdom, 'Zao Cheng' (早成) the aspect of seniority, 'San Ye' (三業) the aspect of conduct, 'Ju Fo' (具佛) the aspect of ritual, 'Shi Fang' (十方) the aspect of respect, and 'Qi Zhong' (七種) the aspect of refuge. If one expects the cause from the perspective of the result, it should be said that the Perfect Teaching (圓教) starts from Equal Enlightenment (等覺), because its true cause and aspiration are ultimately not different, therefore these ten virtues all come from the ultimate fruit; if one looks from the present position, the fruit position is divided into provisional and real, then the names of the ten virtues of the provisional and real teachings are the same, the essence under the name should be distinguished according to the teachings, so the actual Three Truths (三諦) are different, and even the amount of refuge is also different, so the name of the elder is common, now it must be viewed from a special perspective, using the special to crown the common, which is to cross the stage.
The ten virtues of contemplating the mind, 'Guan Xin' (觀心) refers to the aspect of lineage, 'San Huo' (三惑) the aspect of status, 'San Di' (三諦) the aspect of wealth, 'Zheng Guan' (正觀) the aspect of prestige, 'Zhong Dao' (中道) the aspect of wisdom, 'Jiu Ji' (久積) the aspect of seniority, 'Ci Guan' (此觀) the aspect of conduct, 'Li Yuan' (歷緣) the aspect of ritual, 'Neng Ru' (能如) the aspect of respect, and 'Tian Long' (天龍) the aspect of refuge. These ten virtues do not go beyond the three aspects of realm, wisdom, and practice, although they have not yet entered the position of fruition, they are like a prince in the womb, so they are called the ten virtues of the Tathagata of Contemplation and Practice. If compared to transcendence, one must also observe different fruits according to its teachings, and expect the cause and effect of contemplation and practice according to the teachings, each having its own position, that is, using the three contemplations to correspond to the four teachings, fully observing the aspects of virtue to praise contemplation, so that later learners can fully cultivate the cause, using the ten virtues of contemplation to achieve the ten virtues of fruition, and using one mind to fully illuminate.
三法，即是觀心十德具足，故引佛子等文以為觀心之證，如《止觀》中具成威儀等。又此十德即十法成乘，次第合之甚有深致。何者？實相即是正境故，緣理起誓故名住忍，由心安理稱理含藏，除三諦惑得破遍名，中道雙照無塞不通，無作道品過七方便，助使三業于理無過，對境無失由依真位，信解既深故能安忍，不生法愛方感下供。三教十法展轉釋出，令成今經觀心十法。如此十觀不但橫在觀行位中，初心至后十觀具足，故此十德義復豎深，復與橫豎十乘泯合，況復十德帖經義足。
「分略周贍」者，部分謀略故有周贍大度通見。「貲」者，《說文》云：「貲，財也。」所以須立三長者者，長者之號本用世道以譬出世，出世之由莫不須觀，故知直語出世觀心，不分權教及以遠本，仍是存略，此中已成因緣、約教、觀心三釋。「略則十八」等者，釋能托之智，門雖略廣不出所入之宅。言略廣者，一境一空，亦可境境具一十八，故云無量。如以一色一心皆具十八，如色對根，根內色外及內外俱，此空亦空故云空空。若得此意乃至無法有法準說可知。但從總說，空十八有名十八空，故云略耳。於十八中廣略多少，具如《止觀》第五記，及《法界次第》、《大論》廣明。「若論」下舉福慧以釋田宅。「多有田宅」者，
【現代漢語翻譯】 現代漢語譯本： 三法，即是觀心十德具足，所以引用『佛子』等經文來作為觀心的證明，如同《止觀》中所說的具足威儀等。而且這十德就是十法成乘，次第結合起來非常有深意。什麼深意呢？實相就是正境，因為緣理而起誓，所以叫做住忍，因為心安於理，所以稱之為理含藏，去除三諦之惑，就能夠破除普遍的迷惑，中道雙照，沒有阻塞不通達的地方，無作道品超過了七方便，幫助促使身口意三業在理上沒有過失，面對境界沒有缺失是因為依靠真位，信解既然深刻，所以能夠安忍，不生起對法的貪愛，才能感得下方的供養。三教的十法輾轉解釋出來，使之成為現在這部經中的觀心十法。這樣的十觀不僅僅橫向地存在於觀行位中，從初心到最後，十觀都具足，所以這十德的意義又縱向地深刻，又與橫向和縱向的十乘融合，更何況十德貼合經文，意義就足夠了。 『分略周贍』，意思是部分謀略，所以有周贍的大度通見。『貲』，《說文》中說：『貲，財也。』所以需要設立三長者，長者的稱號本來是用世間的道理來比喻出世間的道理，出世間的緣由沒有不需要觀心的，所以知道直接說出世間的觀心，不區分權教以及遙遠的根本，仍然是存略，這裡已經成就了因緣、約教、觀心三種解釋。『略則十八』等，是解釋能夠依託的智慧，門雖然簡略，但廣闊的範圍沒有超出所進入的宅舍。說簡略和廣闊，一境一空，也可以境境都具備十八種，所以說無量。比如用一色一心都具備十八種，比如色對根，根內色外以及內外都具備，這個空也是空，所以說空空。如果懂得這個意思，乃至無法有法，按照這個標準來說就可以知道了。但從總的來說，空十八有名十八空，所以說是簡略。在十八種中，廣略多少，詳細地記載在《止觀》第五記，以及《法界次第》、《大論》中詳細地說明。『若論』以下，舉出福慧來解釋田宅。『多有田宅』，是說...
【English Translation】 English version: The three dharmas are the complete ten virtues of contemplating the mind. Therefore, the text 'Buddha-son' and others are cited as evidence for contemplating the mind, just as the 'Śamatha-vipassanā' (止觀) describes the complete presence of dignified behavior and so on. Moreover, these ten virtues are the ten dharmas that form a vehicle, and their sequential combination is very profound. What is profound about it? Reality is the correct object, and because vows arise from reasoning, it is called abiding in forbearance (住忍). Because the mind is at peace with reason, it is called containing reason (理含藏). By removing the delusion of the three truths, one can break through pervasive confusion. The Middle Way shines on both sides, with no obstruction that is not penetrated. The uncreated path surpasses the seven expedient means. Assisting and enabling the three karmas of body, speech, and mind to be without fault in principle. Facing objects without error is due to relying on the true position. Since faith and understanding are deep, one can be patient and not generate attachment to the Dharma, and only then can one receive offerings from below. The ten dharmas of the three teachings are explained in turn, making them the ten dharmas of contemplating the mind in this sutra. These ten contemplations are not only horizontally present in the stage of contemplation and practice, but from the initial aspiration to the end, the ten contemplations are complete. Therefore, the meaning of these ten virtues is also vertically profound, and it merges with the horizontal and vertical ten vehicles. Moreover, the ten virtues closely adhere to the meaning of the sutra, which is sufficient. 『Divided, concise, and comprehensive』 means partial strategies, so there is a comprehensive and broad vision. 『Zī』 (貲) is defined in the 'Shuōwén' (說文) as 『wealth.』 Therefore, it is necessary to establish the three elders (三長者). The title of elder is originally used to compare worldly principles to transmundane principles. The reason for transcending the world is that there is nothing that does not require contemplation of the mind. Therefore, it is known that directly speaking of transmundane contemplation of the mind does not distinguish between provisional teachings and distant roots, and it is still a concise summary. Here, the three explanations of cause and condition, doctrinal classification, and contemplation of the mind have been accomplished. 『Concise, then eighteen』 and so on, explains the wisdom that can be entrusted. Although the gate is concise, the broad scope does not exceed the dwelling that is entered. Speaking of concise and broad, one realm and one emptiness, it is also possible for each realm to possess eighteen, so it is said to be immeasurable. For example, using one color and one mind both possess eighteen, such as color facing the root, the inner color of the root, the outer color, and both inner and outer are possessed. This emptiness is also empty, so it is called empty emptiness. If you understand this meaning, even if there is no dharma or there is dharma, you can know it according to this standard. But from a general perspective, emptiness has eighteen names and eighteen emptinesses, so it is said to be concise. Among the eighteen, the extent of conciseness and breadth is fully recorded in the fifth record of 'Śamatha-vipassanā' (止觀), as well as in the 'Fa Jie Ci Di' (法界次第) and the 'Mahāprajñāpāramitopadeśa' (大論), which explain it in detail. 『If discussing』 below, it cites blessings and wisdom to explain fields and houses. 『Having many fields and houses』 means...
一宅一門其門尚多，況家富宅廣，一宅多門理合無量。門謂出宅之路，入宅路門不可一故。田謂養命之方，對命田不可狹。又復遍該權實，故曰多門。若依四觀同觀則車門宅門不異。「僮僕至具足」者，僮僕名具如《止觀》第七記。夫僮僕者資于身命，故知並是一實定慧之餘助也。所資無闕故云「具足」。用與權變故云「和光」等。「穴穴」者，剩也，亦位外散官也。眾生居聖位之外，故云穴穴。于余教觀尚無所屬，況復能屬極聖位耶？「皆宅」者，宅居也。不出三界久而居之，故云宅也。世無不然，故云皆也。如來誘物統而家之，「統」主也。「家」亦居也。有人以第八識為家，等是隨迷，何不總八而言第八耶？道場觀意理為智通，理既是一門豈容二？出必由門故無異路。光宅以教為門。「宅」者，三界也。「九十」者，文語從略，即九十六也。九十六者，眾路也。若欲出宅唯有一門，九十六道雖各謂道真，如交橫馳走，故《九十六道經》云：「唯有一道是正，餘者悉邪。」有人引多論云：六師各有十五弟子，並本師六，即九十六也。準《九十六道經》，無此說也。彼論自是一途，豈可六師必定各只十五弟子。九十六中有邪有正，具如《止觀》第三記。
「今明」去，破二家也。于中為五：先破二師，「若單
【現代漢語翻譯】 現代漢語譯本： 一所住宅只有一個門，這門已經夠多了，更何況是家境富裕，住宅寬廣的人家，一所住宅有多個門，這道理上是數不勝數。門指的是出入住宅的道路，進入住宅的道路和出門的道路不可能只有一個。田地是養命的方法，對於性命攸關的田地不能狹窄。而且還要普遍包含權巧和真實，所以說'多門'。如果依照四種觀法一同觀察，那麼車門和宅門就沒有什麼不同。'僮僕至具足'，僮僕的名稱和具體情況，就像《止觀》第七卷所記載的那樣。僮僕是用來資助身命的，因此知道他們都是一實（真實）和定慧的輔助。所資助的東西沒有欠缺，所以說'具足'。作用在於權巧應變，所以說'和光'等等。'穴穴'，是剩餘的意思，也是位階之外的散官。眾生居住在聖位之外，所以說'穴穴'。對於其他教派的觀法尚且沒有歸屬，更何況能夠歸屬於最高的聖位呢？'皆宅'，是宅居的意思。不離開三界，長久地居住其中，所以說'宅'。世間沒有不是這樣的，所以說'皆'。如來引導眾生，統攝他們而使之成為一家，'統'是主宰的意思。'家'也是居住的意思。有人以第八識（阿賴耶識）為家，這等於是隨順迷惑，為什麼不總說八識，而單單說第八識呢？道場觀的意理是智慧通達，理既然是一，怎麼能容許有二呢？出去必定要通過門，所以沒有不同的道路。光宅以教法為門。'宅'，指的是三界。'九十'，是文辭上的省略，就是九十六。九十六，指的是眾多的道路。如果想要出離住宅，只有一扇門，九十六種道，雖然各自都認為自己的道路是真實的，但就像交錯奔馳一樣，所以《九十六道經》說：'只有一條道路是正道，其餘的都是邪道。'有人引用多論說：六師各有十五個弟子，加上本師六人，就是九十六人。按照《九十六道經》，沒有這種說法。那部論自身是一條途徑，怎麼能說六師必定各自只有十五個弟子呢？九十六種道中有邪有正，具體情況就像《止觀》第三卷所記載的那樣。
從'今明'開始，是爲了破斥二家（兩種觀點）。其中分為五個部分：首先破斥二師，'如果單...
【English Translation】 English version: A house with one door is already many, let alone a wealthy family with a large house; a house with multiple doors is logically countless. A door refers to the path for exiting and entering a house; the path for entering and exiting cannot be just one. A field is the means of sustaining life; the field vital for life cannot be narrow. Moreover, it should universally encompass both expedient and true teachings, hence 'many doors'. If observing according to the Fourfold Contemplation, then the carriage door and the house door are no different. 'Servants are fully equipped': the names and details of servants are as recorded in the seventh volume of Mohe Zhiguan (Great Concentration and Insight). Servants assist in sustaining life, thus knowing they are all supplementary aids to the one reality (truth) and samatha-vipassana (tranquility and insight). What is assisted is without deficiency, hence 'fully equipped'. Their function lies in skillful adaptation, hence 'harmonizing with light' and so on. 'Holes, holes' means surplus, also unscheduled officials outside of rank. Sentient beings reside outside of the position of a sage, hence 'holes, holes'. They do not belong to other teachings and contemplations, let alone being able to belong to the ultimate sage position? 'All dwellings' means residing in a dwelling. Not leaving the Three Realms and residing there for a long time, hence 'dwelling'. The world is invariably like this, hence 'all'. The Tathagata (Thus Come One) guides beings, unifying them and making them a family; 'unifying' means to govern. 'Family' also means dwelling. Some take the eighth consciousness (Alaya-vijnana) as the family, which is equivalent to following delusion; why not speak of all eight consciousnesses instead of just the eighth? The meaning and principle of the Bodhimanda (place of enlightenment) contemplation is wisdom penetrating; since the principle is one, how can it allow for two? Exiting must be through the door, so there is no different path. Guangzhai (radiant dwelling) takes the teachings as the door. 'Dwelling' refers to the Three Realms. 'Ninety' is an abbreviation in the text, meaning ninety-six. Ninety-six refers to numerous paths. If one wants to leave the dwelling, there is only one door; the ninety-six paths, although each claims its path is true, are like crisscrossing and rushing about, hence the Ninety-Six Paths Sutra says: 'There is only one path that is correct, the rest are all wrong.' Some cite Duo Lun (a commentary) saying: each of the six teachers has fifteen disciples, plus the original six teachers, making ninety-six. According to the Ninety-Six Paths Sutra, there is no such statement. That commentary is its own path; how can it be said that each of the six teachers definitely has only fifteen disciples? Among the ninety-six paths, there are both wrong and right ones, as detailed in the third volume of Mohe Zhiguan.
Starting from 'Now clarifying', it is to refute the two schools (two viewpoints). Among them, it is divided into five parts: first refuting the two teachers, 'If simply...
理」下先難道場，理是所通，若以所為能，則能通是所，更何所通？門義不成，故云「何門之謂」？「單教」下次破光宅，若不為所立能得能者，眾終不至所，然理不容多，門豈唯一？今言一者，具如后釋，宅既所棲唯應立一，尚云多有，況能通門？即《凈名》中不二之門有八千也。今理教相望不可單論。次「今取」下定其門相，即取理家之教為門。理既是一教不容二，且總為一，只此一句雙破二家，則取所家之能，故從能有至，雖不正破道場用智，智望于教同是能取，教能既廢、智慧亦然。但智必依教而觀于境，義已兼于能所，又不可云得智者也。雖然，現違經文，經云「教門」，而觀師云「理智」，故亦與光宅同壞。三「文云」下引證。教是能詮、涅槃是所，並異二師。四「門又二」下分別解釋。釋中二，先簡大小雖同有能所大小天隔，是故須辯權實二能，若識二能則二所有在，若識實所權之，能所俱成實能，善分判已後方論會。五「若宅」下設難，且以今昔相待為難，宅是所出、車是所入，宅門是所出之路，車門是所入之路，既二路不同出入各異，是故宅門非車門也。故今難云：若車宅門一，何故出宅仍未得車？若絕待者，今應徴云：若大車門非宅門者，索時亦應別有出路，何故還從所出索大，長者亦只於此與
【現代漢語翻譯】 現代漢語譯本： 在『理』（真理，本源）之下建立道場，『理』是所通達的目標。如果認為『所』（客體，被認知的事物）可以作為『能』（主體，能認知的事物），那麼『能通達』就成了『所』，又用什麼來通達呢？這種說法在邏輯上是不成立的，所以說『何門之謂』（這算什麼門徑呢）？ 『單教』（單一的教法）之後，開始反駁光宅（指光宅寺的觀點）。如果不是因為『所』的設立，『能』就無法成為『能』，那麼大眾最終也無法到達『所』。然而，真理不容許有多種，門徑難道只有一個嗎？現在說『一』，具體的解釋在後面。光宅既然是所棲息的地方，只應該設立一個門徑，尚且說有很多，更何況是能通達的門徑呢？就像《維摩詰經》中不二法門有八千個一樣。現在理和教相互依存，不能單獨討論。 接下來，『今取』（現在選取）之後，確定門徑的形態，就是選取理家的教法作為門徑。理既然是唯一的，教法也不容許有二，總歸為一。僅僅這一句話就同時反駁了二家（指不同的學派），因為選取了所家的『能』，所以從『能』開始。雖然沒有直接反駁道場用智，但智相對於教法，同樣是能取。教法和『能』既然被廢除，智慧也就同樣如此。但是，智慧必須依靠教法來觀察境界，意義已經包含了能所，又不能說得到了智慧。 雖然如此，這明顯違背了經文，經文說『教門』（教法之門），而觀師（指某種觀點）說『理智』（真理和智慧），所以也和光宅一樣被否定。 第三，『文云』（經文說）之後，引用證據。教法是能詮釋的，涅槃是所詮釋的，這和二師（指兩種不同的觀點）的觀點不同。 第四，『門又二』（門又有兩種）之後，分別解釋。解釋中分為兩點，首先區分大小乘，雖然都有能所，但大小乘之間有天壤之別，所以必須區分權巧方便之『能』和真實之『能』。如果認識了兩種『能』，那麼兩種『所』也就存在了。如果認識了真實之『所』，權巧方便之『能』和真實之『能』就都成立了。善於分辨之後才能討論融合。 第五，『若宅』（如果住宅）之後，提出疑問，姑且用現在和過去相對待來提出疑問。住宅是所出的地方，車是所進入的地方，住宅的門是所出的道路，車的門是所進入的道路，既然兩條道路不同，出入各異，所以住宅的門不是車的門。所以現在提出疑問說：如果車的門和住宅的門是同一個，為什麼出了住宅仍然沒有得到車？如果是絕對待，現在應該反問說：如果大車的門不是住宅的門，那麼索要車的時候也應該有另外的出口，為什麼還要從所出的地方索要大車，長者也只是在這裡給予……
【English Translation】 English version: Establishing a Dharma assembly beneath 『Li』 (理) (Truth, the Source), 『Li』 is the object to be attained. If one considers 『Suo』 (所) (object, what is cognized) as 『Neng』 (能) (subject, what is capable of cognizing), then 『Neng Tong Da』 (能通達, capable of attaining) becomes 『Suo』. What then is used to attain? This argument is logically untenable, hence the saying 『He Men Zhi Wei?』 (何門之謂) (What kind of path is this?). After 『Dan Jiao』 (單教) (single teaching), the Guang Zhai (光宅) (referring to the viewpoint of Guangzhai Temple) is refuted. If 『Neng』 cannot become 『Neng』 without the establishment of 『Suo』, then the masses will ultimately not reach 『Suo』. However, Truth does not allow for multiplicity, and is there only one path? Now, when we say 『one』, the specific explanation is given later. Since Guang Zhai is the place of dwelling, only one path should be established. Yet it is said that there are many, let alone the path capable of attaining? It is like the eight thousand non-dual Dharma doors in the 『Vimalakirti Sutra』. Now, 『Li』 and 『Jiao』 (教) (teaching) are interdependent and cannot be discussed separately. Next, after 『Jin Qu』 (今取) (now selecting), the form of the path is determined, which is to select the teaching of the 『Li』 school as the path. Since 『Li』 is unique, the teaching does not allow for two, and is ultimately one. This single sentence simultaneously refutes the two schools (referring to different schools of thought), because it selects the 『Neng』 of the 『Suo』 school, so it starts from 『Neng』. Although it does not directly refute the use of wisdom in the Dharma assembly, wisdom is also 『Neng Qu』 (能取) (capable of grasping) relative to the teaching. Since the teaching and 『Neng』 are abolished, intelligence is also the same. However, intelligence must rely on the teaching to observe the realm, and the meaning already includes 『Neng』 and 『Suo』. It cannot be said that one has attained intelligence. Even so, this clearly violates the sutra text. The sutra says 『Jiao Men』 (教門) (door of teaching), while Guan Shi (觀師) (referring to a certain viewpoint) says 『Li Zhi』 (理智) (Truth and Wisdom), so it is also negated like Guang Zhai. Third, after 『Wen Yun』 (文云) (the sutra says), evidence is cited. The teaching is what is capable of explaining, and Nirvana is what is explained. This is different from the views of the two teachers (referring to two different viewpoints). Fourth, after 『Men You Er』 (門又二) (there are two kinds of doors), separate explanations are given. The explanation is divided into two points. First, distinguish between Mahayana and Hinayana. Although both have 『Neng』 and 『Suo』, there is a world of difference between Mahayana and Hinayana, so it is necessary to distinguish between the 『Neng』 of expedient means and the 『Neng』 of reality. If one recognizes the two kinds of 『Neng』, then the two kinds of 『Suo』 also exist. If one recognizes the 『Suo』 of reality, then both the 『Neng』 of expedient means and the 『Neng』 of reality are established. Only after being good at distinguishing can one discuss integration. Fifth, after 『Ruo Zhai』 (若宅) (if the house), a question is raised, tentatively using the present and the past to raise the question. The house is the place of exit, the cart is the place of entry, the door of the house is the road of exit, and the door of the cart is the road of entry. Since the two roads are different and the exits and entrances are different, the door of the house is not the door of the cart. So now the question is raised: if the door of the cart and the door of the house are the same, why is the cart still not obtained after leaving the house? If it is absolute waiting, then it should be asked in return: if the door of the great cart is not the door of the house, then there should be another exit when asking for the cart. Why do you still ask for the great cart from the place of exit? The elder only gives here...
大？又問：得宅門已、未得車門，住在何處？答：大小異途，是故云別。開小即大，同異如何？故今申之，斥則車宅永殊，開則二門不異，宅與車一，二門何殊？是故三乘具有二義，承教出宅不見小車，中間已經二味調熟，乃從父索先所許車，既索須與，開彼小門無非大教，門下小理終無別途，絕理無二粗妙體一，法住法位世間相常，三界尚如何別之有？若不先異，何所論同？沒苦之人於今咸會。
「安隱對不安隱法」者，如來已住安隱涅槃，對彼五濁不安之法，機感相遇故名為對，不安隱處亦復如是。「墻壁譬四大」者，應通三界無非減損，無色雖無四大造色，定果所為皆是墻壁，三界皆以意識維持；若約諸宗，無色非全無四大色，雅合其宜。「欲令」下觀解者，前則通於三界己他，故屬於事，此觀己身即觀心義。有人至此具以依正二報合喻，有何不可？且如成壞各二十中，已無有情如何釋濁？燒義稍隔故不用之。故今文但約三界正報因果，以正攝依其義自足。「歘然」等者，若唯約小乘無始相續，乃成本有，唸唸生滅乃是今無。今附大乘性理本無，無明故有，故云本無今有。故無明之言含于粗細。今指粗是細豈可余途？然本無之言人之常說，斯為至難，故《大經》云：「本無今有本有今無，三世有法無有是
【現代漢語翻譯】 現代漢語譯本： 大慧（Mahamati）又問：『得到宅門了嗎？還沒有得到車門？住在什麼地方？』佛回答：『大小的道路不同，所以說是區別。』開啟小的就是大的，相同和不同是什麼樣的？所以現在申明它，如果排斥，那麼車和宅就永遠不同，如果開啟，那麼兩個門就沒有區別，宅和車是一體的，兩個門有什麼區別？所以三乘（Triyana）都具有兩種含義，接受教導離開家宅就沒有看見小車，中間已經用二味調和成熟，才向父親索要先前所答應的車，既然索要就必須給與，開啟那小門沒有不是大教的，門下的小道理終究沒有別的道路，斷絕道理就沒有粗妙的兩種體性是一體的，法安住在法的位子上，世間的相狀是常住的，三界尚且如此，又有什麼區別呢？如果不先區別，又談什麼相同呢？脫離苦難的人今天都聚集在這裡。
『安穩對應不安穩法』，如來（Tathagata）已經安住在安穩的涅槃（Nirvana），對應那五濁（five defilements）不安穩的法，機緣感應相遇所以叫做對應，不安穩的地方也是這樣。『墻壁比喻四大』，應該貫通三界沒有不是減損的，無色界（Formless Realm）雖然沒有四大（four elements）造色，禪定之果所為都是墻壁，三界都用意識來維持；如果按照各宗派的說法，無色界並非完全沒有四大色，這很符合道理。『想要』以下是觀察理解的人，前面是貫通三界自己和他人，所以屬於事相，這裡觀察自己身體就是觀察心的含義。有人到這裡用依報和正報兩種果報來比喻，有什麼不可以呢？比如成劫和壞劫各有二十個中劫，已經沒有有情眾生，怎麼解釋五濁呢？燒燬的含義稍微隔閡所以不用它。所以現在本文只用三界正報的因果，用正報來統攝依報，它的含義就足夠了。『忽然』等等，如果只從小乘（Hinayana）的無始相續來說，就是本來就有的，唸唸生滅就是現在沒有的。現在附和大乘的性理本來就沒有，因為無明（ignorance）所以才有，所以說本來沒有現在有。所以無明的說法包含粗細兩種。現在指粗的，細的怎麼能是別的道路呢？然而本來沒有的說法是人們常說的，這是非常困難的，所以《大般涅槃經》（Mahāparinirvāṇa Sūtra）說：『本來沒有現在有，本來有現在沒有，三世有法沒有這樣的事情。』 English version: Mahamati asked again: 'Have you obtained the house door? Have you not yet obtained the chariot door? Where do you dwell?' The Buddha replied: 'The paths of the large and small are different, therefore it is said to be distinct.' Opening the small is the same as the large, what is the similarity and difference? Therefore, I now declare it, if rejected, then the chariot and house will forever be different, if opened, then the two doors are not different, the house and chariot are one, what difference is there between the two doors? Therefore, the Three Vehicles (Triyana) all have two meanings, accepting the teachings and leaving the house without seeing the small chariot, in the middle having already been harmonized and matured with the two flavors, only then requesting from the father the chariot that was previously promised, since it is requested it must be given, opening that small door there is nothing that is not the Great Teaching, the small principles under the door ultimately have no other path, severing principles there are no two natures of coarse and subtle that are one, the Dharma abides in the position of the Dharma, the characteristics of the world are constant, the Three Realms are still like this, what distinction is there? If not first distinguished, what is there to discuss about similarity? Those who have escaped suffering are all gathered here today.
'Tranquility corresponds to the law of non-tranquility,' the Tathagata has already dwelt in the tranquil Nirvana, corresponding to the non-tranquil law of the five defilements, the encounter of opportunity and response is therefore called correspondence, the place of non-tranquility is also like this. 'Walls are likened to the four great elements,' it should penetrate the Three Realms, there is nothing that is not diminishing, although the Formless Realm has no form created by the four great elements, the actions of the fruits of meditation are all walls, the Three Realms are all maintained by consciousness; if according to the doctrines of the various schools, the Formless Realm is not entirely without the four great elements, this is very much in accordance with reason. 'Wanting' below is for those who observe and understand, the former penetrates the Three Realms, oneself and others, therefore it belongs to phenomena, here observing one's own body is the meaning of observing the mind. Some people here use the two retributions of dependent and direct causes as a metaphor, what is impossible about that? For example, in each of the twenty intermediate kalpas of formation and destruction, there are already no sentient beings, how to explain the five defilements? The meaning of burning is slightly separated, therefore it is not used. Therefore, the present text only uses the cause and effect of the direct retribution of the Three Realms, using the direct retribution to encompass the dependent retribution, its meaning is sufficient. 'Suddenly' etc., if only speaking from the beginningless continuity of the Hinayana, it is originally existent, the arising and ceasing of each thought is now non-existent. Now attaching to the Mahayana, the nature of principle is originally non-existent, because of ignorance it exists, therefore it is said that originally non-existent now existent. Therefore, the statement of ignorance contains both coarse and subtle. Now pointing to the coarse, how can the subtle be another path? However, the statement of originally non-existent is what people often say, this is extremely difficult, therefore the Mahāparinirvāṇa Sūtra says: 'Originally non-existent now existent, originally existent now non-existent, there is no such thing in the laws of the three times.'
【English Translation】 Mahamati asked again: 'Have you obtained the house door? Have you not yet obtained the chariot door? Where do you dwell?' The Buddha replied: 'The paths of the large and small are different, therefore it is said to be distinct.' Opening the small is the same as the large, what is the similarity and difference? Therefore, I now declare it, if rejected, then the chariot and house will forever be different, if opened, then the two doors are not different, the house and chariot are one, what difference is there between the two doors? Therefore, the Three Vehicles (Triyana) all have two meanings, accepting the teachings and leaving the house without seeing the small chariot, in the middle having already been harmonized and matured with the two flavors, only then requesting from the father the chariot that was previously promised, since it is requested it must be given, opening that small door there is nothing that is not the Great Teaching, the small principles under the door ultimately have no other path, severing principles there are no two natures of coarse and subtle that are one, the Dharma abides in the position of the Dharma, the characteristics of the world are constant, the Three Realms are still like this, what distinction is there? If not first distinguished, what is there to discuss about similarity? Those who have escaped suffering are all gathered here today. 'Tranquility corresponds to the law of non-tranquility,' the Tathagata has already dwelt in the tranquil Nirvana, corresponding to the non-tranquil law of the five defilements, the encounter of opportunity and response is therefore called correspondence, the place of non-tranquility is also like this. 'Walls are likened to the four great elements,' it should penetrate the Three Realms, there is nothing that is not diminishing, although the Formless Realm has no form created by the four great elements, the actions of the fruits of meditation are all walls, the Three Realms are all maintained by consciousness; if according to the doctrines of the various schools, the Formless Realm is not entirely without the four great elements, this is very much in accordance with reason. 'Wanting' below is for those who observe and understand, the former penetrates the Three Realms, oneself and others, therefore it belongs to phenomena, here observing one's own body is the meaning of observing the mind. Some people here use the two retributions of dependent and direct causes as a metaphor, what is impossible about that? For example, in each of the twenty intermediate kalpas of formation and destruction, there are already no sentient beings, how to explain the five defilements? The meaning of burning is slightly separated, therefore it is not used. Therefore, the present text only uses the cause and effect of the direct retribution of the Three Realms, using the direct retribution to encompass the dependent retribution, its meaning is sufficient. 'Suddenly' etc., if only speaking from the beginningless continuity of the Hinayana, it is originally existent, the arising and ceasing of each thought is now non-existent. Now attaching to the Mahayana, the nature of principle is originally non-existent, because of ignorance it exists, therefore it is said that originally non-existent now existent. Therefore, the statement of ignorance contains both coarse and subtle. Now pointing to the coarse, how can the subtle be another path? However, the statement of originally non-existent is what people often say, this is extremely difficult, therefore the Mahāparinirvāṇa Sūtra says: 'Originally non-existent now existent, originally existent now non-existent, there is no such thing in the laws of the three times.'
處」，今雖引一句，與三句相關，故須略辯識其大旨。然此一偈四處出之，古人名為涅槃四柱，亦云四出偈，故知釋不當理涅槃室傾。言四出者，謂第九、十五、二十五、二十六，大理雖同對文小別。第九釋〈菩薩品〉，明差別無差別義；第十五釋〈梵行品〉，明得即無得無得即得；二十五〈師子吼品〉，釋有不定有無不定無；二十六破定性明無性。古來解釋隨情不同，成論師云：「金剛心前無常，常則本有今無，無常則本無今有。」又云：「本有煩惱今無般若，如此有無並在于昔，故在金剛前後三世有法無有是處。」地論師云：「常法體用本有今無。」章安難云：「本隱今顯亦應顯已覆沒。」三藏云：「眾生無始而有終、涅槃無終而有始。」今難之：「無始之法方乃無終，無終之法必須無始，若煩惱有終是可壞法，可壞之法義必有始，有始有終皆從緣生，何得涅槃而言有始？有始必終全同煩惱，應言煩惱無始體即菩提是故無終。菩提無始即煩惱是，涅槃生死亦可準知。」今即約大，是故且云本無今有，其實本有即生死之涅槃，以從迷故而今無也；理凈本無從迷今有，故云本無今有。小宗若云：「本無今有從緣生故，故云無明。」觀諸師意與涅槃理都不相當。
章安五解，初約三諦，次約常無常，三約三智，四
【現代漢語翻譯】 現代漢語譯本： 『處』字，現在雖然只引用一句，卻與三句經文相關聯，所以需要稍微辨識其大概意思。然而這一偈頌在《涅槃經》中出現四次，古人稱之為涅槃四柱，也叫四出偈，因此可知解釋不當，涅槃之室就會傾塌。所謂四出，是指第九品、第十五品、第二十五品、第二十六品，大體道理相同，只是文字上略有差別。第九品解釋《菩薩品》，闡明差別與無差別的意義；第十五品解釋《梵行品》，闡明得到即是無得，無得即是得到；第二十五品《師子吼品》，解釋有不決定是有，無不決定是無；第二十六品破斥定性，闡明無性。古來解釋隨著情理不同而各異，成論師說：『在金剛心之前是無常，常如果是本來就有現在沒有，無常如果是本來沒有現在才有。』又說：『本來有煩惱現在沒有般若，如此有無都存在於過去，所以在金剛心前後三世，有法而沒有是處。』地論師說：『常法本體和作用本來有現在沒有。』章安反駁說：『本來隱藏現在顯現，也應該顯現之後又消失。』三藏說：『眾生無始而有終，涅槃無終而有始。』現在反駁他：『無始的法才可能無終，無終的法必須無始，如果煩惱有終就是可以壞滅的法，可以壞滅的法必定有開始，有始有終都是從因緣而生，怎麼能說涅槃有始？有始必定有終，完全和煩惱一樣，應該說煩惱無始，其本體就是菩提，所以無終。菩提無始就是煩惱，涅槃和生死也可以依此類推。』現在就大概來說，所以暫且說本來沒有現在有，其實本來有就是生死的涅槃，因為從迷惑的緣故而現在沒有了；理體清凈本來沒有，從迷惑而現在有，所以說本來沒有現在有。小宗如果說：『本來沒有現在有，是從因緣而生，所以說是無明。』我看各位法師的理解與涅槃的道理都不相符。 章安的五種解釋，第一種是約三諦（satyatraya）而說，第二種是約常與無常而說，第三種是約三智（tri-jnana）而說，第四種是...
【English Translation】 English version: The word 『處』 (place), although only one sentence is quoted now, is related to three sentences of scripture, so it is necessary to slightly identify its general meaning. However, this verse appears four times in the Nirvana Sutra, and the ancients called it the Four Pillars of Nirvana, also known as the Four Outgoing Verse, so it can be known that if the interpretation is improper, the Nirvana chamber will collapse. The so-called four appearances refer to the ninth, fifteenth, twenty-fifth, and twenty-sixth chapters. The general principles are the same, but there are slight differences in the wording. The ninth chapter explains the Bodhisattva Chapter, clarifying the meaning of difference and non-difference; the fifteenth chapter explains the Brahma-conduct Chapter, clarifying that obtaining is non-obtaining, and non-obtaining is obtaining; the twenty-fifth chapter, Lion's Roar Chapter, explains that existence is not necessarily existence, and non-existence is not necessarily non-existence; the twenty-sixth chapter refutes fixed nature and clarifies non-nature. Interpretations have varied in ancient times according to different rationales. The Tattvasiddhi masters said: 『Before the diamond mind, there is impermanence. If permanence is originally existent but now non-existent, impermanence is originally non-existent but now existent.』 They also said: 『Originally there were afflictions, now there is no prajna (wisdom). Such existence and non-existence both exist in the past, so in the three periods before and after the diamond mind, there is dharma (law) but no place for it.』 The Dasabhumika masters said: 『The essence and function of permanent dharma were originally existent but are now non-existent.』 Zhang'an refuted: 『Originally hidden and now manifest, it should also disappear after manifestation.』 The Tripitaka master said: 『Sentient beings have a beginning and an end, while Nirvana has no end but a beginning.』 Now I refute him: 『A dharma without a beginning can be without an end, and a dharma without an end must be without a beginning. If afflictions have an end, they are destructible dharmas, and destructible dharmas must have a beginning. Having a beginning and an end both arise from conditions, so how can it be said that Nirvana has a beginning? Having a beginning must have an end, just like afflictions. It should be said that afflictions have no beginning, and their essence is Bodhi (enlightenment), so there is no end. Bodhi without a beginning is afflictions, and Nirvana and Samsara (cycle of rebirth) can be understood in the same way.』 Now, speaking generally, I will temporarily say that originally there was nothing, but now there is. In fact, originally there was, which is the Nirvana of Samsara, but because of delusion, it is now non-existent; the principle is pure and originally non-existent, but from delusion it is now existent, so it is said that originally there was nothing, but now there is. If the minor schools say: 『Originally there was nothing, but now there is, because it arises from conditions, so it is called ignorance.』 I think the understanding of the various masters is not consistent with the principles of Nirvana. Zhang'an's five interpretations, the first is based on the Three Truths (satyatraya), the second is based on permanence and impermanence, the third is based on the Three Wisdoms (tri-jnana), the fourth is...
約四悉，五約四門。今文正與第二義同，本無今有常即無常云云。單準小宗，只應準下偈初釋久故義，而云三界無始為久，非今所造稱故，今開妙教須附妙宗，故釋欻然云本無今有。但依章安第二釋意，文義則合，故知且用無常一邊，即常一邊義當且覆。又他人至此廣列八苦四生義章，非文正意但知而已。「無此機是五百人」者，諸子語通、三十指別，故知前通五道，今在結緣，無此之言卻指前列，是則語五百唯有正因，論三十別在緣了。文中列者，以此五百是生機處故。「或小乘攝」等者，值佛世不值佛世不同故耳。「皆云十」者，文中合說云或十二十乃至三十。意云三乘各十而已。「皆云內有智性」者，智必具十，望《大品》十一智，無如實智耳。言十智者，謂世智、他心智、苦集滅道智、法比智、盡無生智，略如《玄》文智妙中說，廣如《俱舍．智品》中明。彼文總為六門解釋：一有漏無漏，二展轉相攝，三與三三昧相應，四與根相應，五明緣境多少等，如此十智三藏三乘始末俱修，故三乘人乘之出宅。非今正意，不暇廣云。
「身受」等者，倒所依也。「從此」下倒相也。略如《止觀》第七文及記。準經論次立，此前須立五停心位。《俱舍》云：「入修要二門，不凈觀數息，貪尋增上者，如次第應修。
為通治四貪，且辯觀骨鎖，廣至海復略，名初習業位。除足至頭半，名為已熟修；繫心在眉間，名超作意位。」所言貪者，顯色形色供奉妙觸，望《大論》六，闕人相音聲恣態。數息等者，阿那此云遣來，般那此云遣去，只是息出入耳。「八苦」者，倒果也。《大經》十二云：「所言苦者，逼迫為義。」言逼迫者，三苦八苦。言三苦者，依三受生，苦受生苦苦，生在欲界苦等三途，故云苦苦。三界已苦欲界復苦，故云苦苦。樂受生壞苦，樂壞時苦等於三途，故云壞苦。處中苦者，名為行苦，通至無色。《俱舍》云：「如以一睫毛置掌人不覺，若置眼睛上，為損極不安。」凡夫如手掌，不覺行苦睫，故《大經》云：「于下苦中橫生樂想」。別論雖爾通遍三界，各具三苦。言八苦者，即生等是。生苦有五：一生苦即初受胎時，二至終，三增長，四出胎，五種類。老有二種，唸唸、終身。又有二種，增長、滅壞。病苦者，一四大不調，即有二種，謂身病、心病。死苦者，有三：一業報，二惡對，三時節代謝。復有二種，病死、外緣云云。愛別離者，舍所愛故，即是壞苦。怨憎會者，即是苦心，苦心領于苦境故也。求不得者，還約愛離怨會以說。五盛陰者，經釋前七是五盛陰。迦葉難言，是義不然，如佛昔說一切眾生皆求於色
【現代漢語翻譯】 現代漢語譯本 爲了普遍治理四種貪慾，並且辨別觀察骨鎖（對身體的觀想），從廣義到簡略，這被稱為初習業位。從腳到頭的一半，被稱為已熟修；將心繫在眉間，被稱為超作意位。』所說的貪慾，指的是顯色、形色、供奉、美妙的觸感，參照《大智度論》第六卷，缺少了人相、音聲、姿態。數息等，阿那（Ānāpāna）翻譯為『遣來』，般那（Prāṇāpāna）翻譯為『遣去』，只是呼吸的出入而已。』八苦』是顛倒的結果。《大般涅槃經》第十二卷說：『所說的苦，以逼迫為意義。』所說的逼迫，指的是三苦和八苦。所說的三苦，是依三種感受而生，苦受生苦苦，生在欲界苦等三途，所以說是苦苦。三界已經很苦，欲界更加苦，所以說是苦苦。樂受生壞苦，快樂壞滅時苦等於三途，所以說是壞苦。處在不苦不樂的感受中，名為行苦，通行於無色界。《俱舍論》說：『就像用一根睫毛放在手掌上人不會覺得，如果放在眼睛上，會感到極度不適。』凡夫就像手掌，不覺得行苦像睫毛一樣，所以《大般涅槃經》說：『在下劣的苦中橫生快樂的想法』。分別來說雖然如此，但普遍來說三界，各自都具有三苦。所說的八苦，就是生等。生苦有五種：一生苦即初受胎時，二至終，三增長，四出胎，五種類。老有二種，唸唸衰老、終身衰老。又有二種，增長、滅壞。病苦，一是四大不調，即有二種，身病、心病。死苦有三種：一業報，二惡對，三時節代謝。又有二種，病死、外緣等等。愛別離苦，因為捨棄所愛，就是壞苦。怨憎會苦，就是苦心，苦心領受苦境的緣故。求不得苦，還是圍繞愛別離、怨憎會來說。五盛陰苦，經文解釋說前七種苦是五盛陰苦。迦葉（Kāśyapa）的詰難說，這個意義不對，如同佛陀過去所說，一切眾生都追求於色。
【English Translation】 English version To universally govern the four types of greed, and to discern and contemplate the bone lock (contemplation on the body), from extensive to concise, this is called the initial stage of practice. From the feet to half of the head, it is called the stage of 'already familiar practice'; focusing the mind between the eyebrows is called the 'stage of surpassing intentionality.' 'The greed mentioned refers to visible forms, shapes, offerings, and exquisite sensations, referring to the sixth volume of the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom), lacking human appearances, sounds, and postures. Counting breaths, etc., Ānāpāna (阿那) is translated as 'sending forth,' and Prāṇāpāna (般那) is translated as 'sending away,' it is simply the inhalation and exhalation of breath. The 'eight sufferings' are the result of inversion. The twelfth volume of the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra) says: 'The suffering mentioned is defined as oppression.' The oppression mentioned refers to the three sufferings and the eight sufferings. The three sufferings are born from the three types of feelings: painful feeling gives rise to suffering upon suffering, being born in the desire realm, the three evil paths, etc., hence it is called suffering upon suffering. The three realms are already suffering, and the desire realm is even more suffering, hence it is called suffering upon suffering. Pleasant feeling gives rise to the suffering of decay, the suffering when happiness decays is equal to the three evil paths, hence it is called the suffering of decay. Being in a neutral feeling is called the suffering of formation, which pervades the formless realm. The Abhidharmakośabhāṣya (Treasury of Metaphysics) says: 'It is like placing an eyelash on the palm of the hand, a person does not feel it, but if it is placed on the eye, it causes extreme discomfort.' Ordinary people are like the palm of the hand, not feeling the suffering of formation like an eyelash, hence the Mahāparinirvāṇa Sūtra says: 'In inferior suffering, they give rise to the thought of happiness.' Although it is discussed separately, it universally pervades the three realms, each possessing the three sufferings. The eight sufferings mentioned are birth, etc. The suffering of birth has five aspects: first, the suffering of birth is the initial moment of conception; second, until the end; third, growth; fourth, emerging from the womb; fifth, types. Old age has two types: moment-to-moment aging, and lifetime aging. There are also two types: growth and decay. The suffering of illness, first, is the imbalance of the four great elements, which has two types: physical illness and mental illness. The suffering of death has three aspects: first, karmic retribution; second, evil confrontation; third, seasonal metabolism. There are also two types: death from illness, and external causes, etc. The suffering of separation from loved ones, because of abandoning what is loved, is the suffering of decay. The suffering of encountering what is hated is the suffering of the mind, because the suffering mind receives the suffering realm. The suffering of not obtaining what is sought is still discussed in relation to separation from loved ones and encountering what is hated. The suffering of the five aggregates, the sutra explains that the previous seven sufferings are the suffering of the five aggregates. Kāśyapa's (迦葉) challenge says that this meaning is incorrect, just as the Buddha said in the past, all beings seek form.
，色若是苦不應求色。佛言：苦有三種，即三受是，雖求不得不苦如前。
「若知」去起念處觀，《俱舍》云：「修五停已，次修念處，謂以止觀自相共相修身受心法，自相別修也。」一切有為皆無常相，一切有漏皆是苦相及一切法空相，除此三外，自餘一切皆法念處攝，一一各有三緣，謂自、他、俱，總成十二，從粗至細。言總相者，或總二三四。此總仍別唯法念總，具如《玄》文四句分別。四生者，胎、卵、濕、化，具如《俱舍》第八〈世品〉明。《論》云：「于中有四生，有情謂卵等，人旁生具四，地獄及諸天，中有唯化生，鬼通胎化二。」「即大驚怖」至「有苦」者，長者大悲小應，與其退大之心同時而起。無樂有苦之言義兼大小，昔曾聞大義如有樂，退大流轉亡其觀解，慈念無樂唯有其苦，苦故宜悲，大小應法須釋出之。「我雖」至「之義」者，雖出而入故成慈悲。
次「雖是」下卻釋雖字，于中先通釋大意，次別釋所境之門。初文者，長者先已安隱得出，雖安而驚、雖出須入，方知如來恒住大悲，安處涅槃而不離三界，故以安隱得出釋驚怖也。生見子有大志如久已安隱，由退墮苦更起小悲如始驚怖，安隱不久故名為雖。「而眾生」下釋驚怖由，由未與父同安隱故。「如來」下明入火由，由小
【現代漢語翻譯】 現代漢語譯本：如果色是苦的，就不應該追求色。（色：佛教用語，指物質現象。）佛說：苦有三種，就是三種感受（三受：苦受、樂受、不苦不樂受）就是。即使追求也無法擺脫苦，就像之前說的那樣。
『若知』（如果知道）是開始觀察念處。《俱舍論》（佛教論書）說：『修習五停心觀（佛教的五種修行方法）之後，接著修習念處（佛教的四種禪修方法），就是用止觀（佛教的兩種修行方法）來修習身、受、心、法（佛教的四種修行對像）的自相（各自的特性）和共相（共同的特性），自相是分別修習。』一切有為法（由因緣和合而成的法）都是無常的，一切有漏法（有煩惱的法）都是苦的，以及一切法都是空的。除了這三種之外，其餘一切都屬於法念處所包含的。每一種都有三種緣（條件），就是自、他、俱（自己、他人、共同），總共十二種，從粗到細。總相，或者總括二、三、四種。這種總括仍然是分別的，只有法念是總括的，詳細情況如《玄》（指《成唯識論述記》）文中的四句分別。四生（四種生命形式）是胎生、卵生、濕生、化生，詳細情況如《俱舍》（指《俱舍論》）第八〈世品〉（《俱舍論》的章節）所說明。《論》（指《俱舍論》）中說：『在中有（指中陰身，即死亡到投胎之間的狀態）有四生，有情（指眾生）指卵生等，人類和旁生（指畜生）具備四種，地獄和諸天（指天道眾生），中有隻有化生，鬼道眾生包括胎生和化生兩種。』『即大驚怖』（立刻感到非常驚恐）到『有苦』（有痛苦）這段話，是長者（指維摩詰）的大悲心和小乘根性同時生起。無樂有苦這句話的意思兼顧了大乘和小乘，過去曾聽聞大乘佛法，好像有快樂，退失大乘心，流轉生死，喪失了觀照和理解，慈悲憐憫眾生沒有快樂只有痛苦，因為痛苦所以應該悲憫，大乘和小乘都應符合佛法，需要解釋出來。『我雖』（我雖然）到『之義』（的意義）這段話，雖然出離又入世，所以成就了慈悲。
接下來『雖是』（雖然是）以下，解釋『雖』字的含義，其中先總括解釋大意，然後分別解釋所觀對象的方面。第一段文字，長者先前已經安穩地出離了，雖然安穩卻感到驚恐，雖然出離卻需要入世，才知道如來（指佛陀）恒常安住于大悲之中，安住在涅槃（佛教的最高境界）而不離開三界（欲界、色界、無色界），所以用安穩出離來解釋驚恐。就像父母看到兒子有遠大的志向，好像已經安穩了很久，由於退墮受苦，又生起小乘的悲心，好像剛開始感到驚恐，安穩不會長久，所以稱為『雖』。『而眾生』（而眾生）以下解釋驚恐的原因，因為沒有和父親（指佛陀）一樣得到安穩。『如來』（如來）以下說明進入火宅的原因，因為小乘。
【English Translation】 English version: If form (rupa) were suffering, one should not seek form. The Buddha said: There are three kinds of suffering, which are the three feelings (vedana): suffering, pleasure, and neither-suffering-nor-pleasure. Even if one seeks, one cannot escape suffering, as mentioned before.
'If one knows' is the beginning of observing the four foundations of mindfulness (smrti-upasthana). The Abhidharmakosa (a Buddhist text) says: 'After practicing the five stopping-the-mind meditations (panca-sthitani-citta), one then practices the four foundations of mindfulness, which is to use samatha-vipassana (calm abiding and insight meditation) to cultivate the self-nature (svalaksana) and common nature (samanya-laksana) of body, feeling, mind, and dharma (the four objects of mindfulness). Self-nature is cultivated separately.' All conditioned phenomena (samskrta-dharma) are impermanent (anitya), all defiled phenomena (sasrava-dharma) are suffering (duhkha), and all dharmas are empty (sunya). Apart from these three, everything else is included in the dharma foundation of mindfulness. Each has three conditions: self, other, and both, totaling twelve, from coarse to fine. Common nature is either two, three, or four combined. This combination is still separate, only the dharma foundation of mindfulness is combined, as detailed in the four-sentence distinction in the Xuan (referring to Cheng Weishi Lun Shuji). The four births (catur-yoni) are womb-born (jarayuja), egg-born (andaja), moisture-born (samsvedaja), and transformation-born (upapaduka), as detailed in the eighth chapter 'World' (loka) of the Kosa (referring to Abhidharmakosa). The text (referring to Abhidharmakosa) says: 'In the intermediate state (antarabhava) there are four births, sentient beings (sattva) refer to egg-born etc., humans and animals have all four, hell and the heavens (deva), the intermediate state only has transformation-born, ghosts have both womb-born and transformation-born.' 'Immediately greatly frightened' to 'has suffering' is the elder (referring to Vimalakirti)'s great compassion and small vehicle (hinayana) arising simultaneously. The words 'no pleasure, only suffering' encompass both the great and small vehicles. In the past, he had heard the great vehicle teachings, as if there was pleasure, but he lost the great vehicle mind, transmigrated in samsara, and lost his contemplation and understanding. He compassionately thought that sentient beings have no pleasure, only suffering, and because of suffering, he should be compassionate. Both the great and small vehicles should be in accordance with the Dharma and need to be explained. 'Although I' to 'meaning' is that although he leaves, he enters, thus accomplishing compassion.
Next, 'Although it is' below, explains the meaning of 'although'. First, it generally explains the main idea, then separately explains the aspect of the object of observation. The first paragraph, the elder had already safely left, although safe, he felt frightened, although he left, he needed to enter, to know that the Tathagata (referring to the Buddha) constantly abides in great compassion, abides in Nirvana (the highest state in Buddhism) without leaving the three realms (desire realm, form realm, formless realm), so he uses safe departure to explain the fright. Like parents seeing their son has great aspirations, as if he has been safe for a long time, due to falling into suffering, he arises the compassion of the small vehicle, as if he is just beginning to feel frightened, safety will not last long, so it is called 'although'. 'And sentient beings' below explains the reason for the fright, because they have not attained safety like the father (referring to the Buddha). 'Tathagata' below explains the reason for entering the burning house, because of the small vehicle.
悲也。子已墮苦，從子苦處以釋安隱，故云不為八苦四倒等也。故佛智之言雖通本實，且分權跡而為正教，故下釋門從詮小釋。
次「經言」下別明門義以釋疑也。先重舉經，次「今問」下別釋。初立疑，「救云」下他人雖救救仍未通，恐燒教有過，乃避教燒人。人猶被燒，何須是教？「如門」下他人立喻。今問縱使不燒，從人得名，人定燒不？人若定燒，何殊九十？況經云以佛教門出三界苦，人何曾燒？若爾，二俱不燒則有二失：一者俱常，此未明常；二者違經，經云所燒之門安隱得出令無此妨。從「又問」下重難意者，重立燒家難也。若不許燒，教應常住。今欲正解，「今解」去正釋，有譬、有合，意明小教既非色即中道法界，此教安得不名無常？然小理不滅、大教抑之，小教無常義同被燒猶如門楗，理非無常猶如門空，燒與安隱二義俱成。若依古人，人既被燒不得名為安隱得出，立門本意令其不燒，唯燒無出，門義不成。「大經」下引證。經以十仙前因義同能詮，以因望果亦可借用，如因小證大，小無無常大豈無常？「若小」下此更將小通對衍門。言「文字即解脫」等者，大小色教並皆是常，但有即不即殊，乃成燒不燒別，隨宜故不即，順理故無燒，今皆開顯即燒無燒。「若就」下更以權實二智對釋，從
【現代漢語翻譯】 悲哀啊。你已經墮入痛苦之中，從你的痛苦之處解脫，才能獲得安穩，所以說不會遭受八苦四倒等折磨。因此，佛陀智慧之言雖然貫通根本與權巧，但還是區分權巧之跡與真實之本作為正教，所以下面解釋『門』的含義，是從詮釋小乘教義入手。
接下來，『經言』以下分別闡明『門』的意義，以解除疑惑。首先重述經文，然後從『今問』以下分別解釋。首先提出疑問，『救云』以下說明他人雖然試圖解釋，但解釋仍然不通順，恐怕燒燬教義會有過失，於是避開燒燬教義而燒燬人。人仍然被燒燬，又何必需要教義？『如門』以下是他人設立的比喻。現在反問，即使不燒燬，（門）也是從人那裡得名的，人一定會被燒燬嗎？人如果一定會被燒燬，那和九十種外道有什麼區別？況且經文說用佛教之門脫離三界之苦，人什麼時候被燒燬過？如果這樣，兩者都不被燒燬，那麼就有兩個過失：一是兩者都是常住不變的，這沒有說明常與無常；二是違背經文，經文說被燒燬的門能夠安穩地讓人出來，沒有這種妨礙。從『又問』以下，再次提出疑問，是再次提出燒燬房屋的疑問。如果不允許燒燬，教義就應該常住不變。現在想要正確解釋，『今解』以下正式解釋，有比喻、有合釋，意思是說明小乘教義既然不是色法，就是中道法界，這個教義怎麼能不是無常的呢？然而小乘的道理不會消滅，大乘教義抑制它，小乘教義的無常，就像門閂被燒燬一樣，道理並非無常，就像門的空間一樣，燒燬與安穩兩種意義都能成立。如果按照古人的說法，人既然被燒燬，就不能說是安穩地出來，設立門的本意是讓人不被燒燬，只有燒燬而沒有出來，門的意義就不能成立。『大經』以下引用經文來證明。經文以十仙的前因，意義上等同於能詮釋的教義，以因望果也可以借用，如從小處證明大處，小乘沒有無常，大乘難道就沒有無常嗎？『若小』以下，這是進一步將小乘與大乘的門貫通起來。說『文字即解脫』等，大小乘的色法教義都是常住不變的，但有『即』與『不即』的區別，才形成燒燬與不燒燬的區別，隨順權宜所以不即，順應真理所以沒有燒燬，現在都開顯了『即是』燒燬與『不是』燒燬。『若就』以下，進一步用權智與實智兩種智慧來對比解釋，從...
【English Translation】 Alas! You have already fallen into suffering. Only by liberating you from your suffering can you attain peace and security. Therefore, it is said that you will not be afflicted by the eight sufferings and four inversions (eight sufferings: birth, old age, sickness, death, separation from loved ones, association with the disliked, unfulfilled desires, and the flourishing of the five aggregates; four inversions: seeing impermanence as permanence, suffering as happiness, impurity as purity, and non-self as self). Thus, the words of the Buddha's wisdom, though encompassing both the fundamental and the expedient, still distinguish between the expedient traces and the true essence as the correct teaching. Therefore, the explanation of the 'gate' below begins with an interpretation from the perspective of the Hinayana (small vehicle) teachings.
Next, the section '經言' (as the sutra says) below clarifies the meaning of the 'gate' separately to resolve doubts. First, the sutra is reiterated, and then explained separately from '今問' (now I ask) below. First, a question is raised, and the section '救云' (the rescue says) below explains that although others have tried to explain, the explanation is still not clear. There is fear that burning the teachings would be a fault, so they avoid burning the teachings and burn the person instead. If the person is still burned, what need is there for the teachings? '如門' (like a gate) below is a metaphor established by others. Now I ask in return, even if it is not burned, the (gate) is named after the person, is the person definitely burned? If the person is definitely burned, what is the difference between that and the ninety-six heretical paths? Moreover, the sutra says that one escapes the suffering of the three realms through the Buddhist gate, when has a person ever been burned? If so, if neither is burned, then there are two faults: first, both are permanent, which does not clarify permanence and impermanence; second, it contradicts the sutra, which says that the burned gate allows one to emerge safely without this hindrance. From '又問' (again I ask) below, the question is raised again, which is to raise the question of burning the house again. If burning is not allowed, the teachings should be permanent. Now wanting to explain correctly, '今解' (now I explain) below is the formal explanation, with metaphors and explanations, meaning to explain that since the Hinayana teachings are not form, they are the Middle Way Dharma Realm, how can these teachings not be impermanent? However, the principles of the Hinayana will not disappear, the Mahayana teachings suppress them, the impermanence of the Hinayana teachings is like the door bolt being burned, the principle is not impermanent, like the space of the door, the two meanings of burning and safety can both be established. According to the ancients, since the person is burned, it cannot be said that they emerged safely. The original intention of setting up the gate is to prevent people from being burned. If there is only burning and no emergence, the meaning of the gate cannot be established. '大經' (the great sutra) below quotes the sutra to prove it. The sutra uses the previous cause of the ten immortals (ten immortals: refers to ancient Indian sages), which is equivalent in meaning to the teachings that can be explained. Looking at the result from the cause can also be borrowed, such as proving the great from the small. If the small vehicle has no impermanence, how can the great vehicle have no impermanence? '若小' (if small) below, this further connects the gates of the small and great vehicles. Saying '文字即解脫' (words are liberation) etc., the form teachings of both the small and great vehicles are permanent, but there is a difference between 'is' and 'is not', which forms the difference between burning and not burning. Following the expedient, therefore it is not, following the truth, therefore there is no burning, now all reveal that 'is' burning and 'is not' burning. '若就' (if according to) below, further use the two wisdoms of expedient wisdom and true wisdom to compare and explain, from...
施權邊故云權從所燒，同體之權本自常住，縱從覆說權為所燒，仍須分別，則三教權中唯三藏權生滅名燒，餘二少別，故先作下引證，佛元欲用實智凡案，事不獲已施於無常，無常即是所燒權智。有人云：約不信者名為所燒，佛昔從出故云安隱。雖是一途，不及今文。經云「若不時出必為所焚」，故得出之言非獨長者，被燒之語豈唯不信？故知教法生滅名為所燒，非由眾生不信故滅。宅以濁故被燒，教門何濁之有？但聲教不住義同生滅，生滅云燒故須分判。「樂著」等者，先分字釋，嬉遊樂也。游名遍樂，故譬見惑遍於三界，戲雖亦樂隨處非遍，於三界中所繫別故。又「耽湎」去合字解者，此兩字義通名樂故，故以兩字俱通見修，以著愛見俱喪道故，愛見是集集必招苦，具苦集故必無道滅。
法華文句記卷第六(上)
法華文句記卷第六(中)
唐天臺沙門湛然述
「不覺不知」下約於四諦釋此四句，但初舉文應具列四句，但是文略，于中為三：初約凡釋，次約位釋，三約三世。初文又三：謂標、釋、結。初文者，「都不言」下標苦也。「火」者，三界五濁八苦也。「不解火」下標集也，火本能燒如集招苦。「既不知」下標失道也，既不畏傷故云不驚，傷即失也。「不慮斷」下標失滅也，無
【現代漢語翻譯】 現代漢語譯本： 施設方便是由於權宜之計，所以說權智會被焚燒，但同體之權智原本就是常住不變的。即使退一步說權智會被焚燒，仍然需要加以區分。三教（指佛教中的三種教法）的權智中，只有三藏教的權智是生滅的，可以稱為被焚燒，其餘兩種教法略有不同。所以先引用下文來證明，佛陀原本想用實智來處理凡俗之事，但事與願違，只能施設無常之法，這無常之法就是被焚燒的權智。有人說：『針對不信的人，才說是被焚燒。佛陀以前從中出來，所以說是安穩。』這雖然是一種解釋，但不如現在的說法。經文說：『如果不及早出來，必定會被焚燒』，所以得出結論，『出』這個字不僅僅是指長者（指經文中的一位人物），『被燒』這句話豈止是指不信的人？因此可知，教法的生滅才叫做被焚燒，不是因為眾生不信才滅亡。房屋因為污濁而被焚燒，教法有什麼污濁之處呢？只是因為聲教不停留，意義上等同於生滅，生滅才叫做焚燒，所以需要加以區分。「樂著」等字，先從字面上解釋，嬉戲遊玩是快樂的事情。『游』意味著普遍的快樂，所以比喻見惑（錯誤的見解）遍佈三界；『戲』雖然也是快樂，但隨處而非普遍，因為它在三界中所繫縛的有所區別。另外，『耽湎』兩字合起來解釋，這兩字的意思相通，都表示快樂，所以用這兩個字來概括見惑和修惑（修行上的迷惑），因為執著于愛見就會喪失正道，愛見是集諦（苦的根源），集諦必定招致苦果，具備了苦和集，必定沒有道和滅。
《法華文句記》卷第六（上）
《法華文句記》卷第六（中）
唐天臺沙門湛然 述
「不覺不知」以下，用四諦（苦、集、滅、道）來解釋這四句話，但一開始引用的經文應該完整地列出四句話，只是這裡省略了。其中分為三部分：第一部分是針對凡夫的解釋，第二部分是針對有地位的人的解釋，第三部分是針對過去、現在、未來三世的解釋。第一部分又分為三個部分：標示、解釋、總結。第一部分，『都不言』是標示苦諦。『火』是指三界（欲界、色界、無色界）的五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）和八苦（生苦、老苦、病苦、死苦、愛別離苦、怨憎會苦、求不得苦、五陰熾盛苦）。『不解火』是標示集諦，火本來就能焚燒，就像集諦招致苦果。『既不知』是標示失道，因為既不畏懼傷害，所以說不驚，傷害就是失去。『不慮斷』是標示失去滅諦，沒有……
【English Translation】 English version: The establishment of expedient means is due to skillful devices, hence it is said that expedient wisdom is burned. However, the expedient wisdom of the same essence is originally permanent. Even if we concede that expedient wisdom is burned, it still needs to be distinguished. Among the expedient wisdom of the Three Teachings (referring to the three types of teachings in Buddhism), only the expedient wisdom of the Tripitaka teaching is subject to birth and death, and can be called burned. The other two teachings are slightly different. Therefore, I will first cite the following to prove that the Buddha originally wanted to use true wisdom to deal with mundane affairs, but things did not go as planned, and he could only apply impermanent methods. This impermanence is the expedient wisdom that is burned. Some say: 'It is said to be burned in relation to those who do not believe. The Buddha came out of it in the past, so it is said to be safe.' Although this is one explanation, it is not as good as the current statement. The sutra says: 'If you do not come out in time, you will surely be burned.' Therefore, it can be concluded that the word 'out' does not only refer to the elder (referring to a character in the sutra), and the phrase 'being burned' does not only refer to those who do not believe. Therefore, it can be known that the birth and death of the Dharma is called being burned, not because sentient beings do not believe and therefore perish. The house is burned because it is turbid, what turbidity does the Dharma have? It is only because the sound of the teachings does not stay, and the meaning is equivalent to birth and death. Birth and death is called burning, so it needs to be distinguished. As for 'delighting in attachment' and so on, first explain the words literally. Playing and having fun is a happy thing. 'Playing' means universal happiness, so it is a metaphor for the view of delusion (wrong views) pervading the Three Realms (Desire Realm, Form Realm, Formless Realm); 'acting' although it is also happy, it is not universal everywhere, because what it binds in the Three Realms is different. In addition, the two words 'indulge' are explained together. The meanings of these two words are connected, both meaning happiness, so these two words are used to summarize the delusions of view and the delusions of cultivation (delusions in practice), because attachment to love and views will lead to the loss of the right path. Love and views are the cause of suffering (Samudaya), and the cause of suffering will inevitably lead to suffering. Having both suffering and the cause of suffering, there will inevitably be no path and cessation (Nirodha).
Annotations on the Words and Phrases of the Lotus Sutra, Volume 6 (Part 1)
Annotations on the Words and Phrases of the Lotus Sutra, Volume 6 (Part 2)
Composed by the Tang Dynasty Tiantai Monk Zhanran
Below 'unaware and unknowing', these four sentences are explained using the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), but the sutra text quoted at the beginning should list all four sentences completely, but it is omitted here. It is divided into three parts: the first part is the explanation for ordinary people, the second part is the explanation for people with status, and the third part is the explanation for the three times of past, present, and future. The first part is further divided into three parts: indication, explanation, and conclusion. In the first part, 'not saying anything' indicates the Truth of Suffering (Dukkha). 'Fire' refers to the Five Turbidities (Kalpa Turbidity, View Turbidity, Affliction Turbidity, Sentient Being Turbidity, Life Turbidity) and the Eight Sufferings (birth, old age, sickness, death, separation from loved ones, meeting with enemies, not getting what one wants, the flourishing of the five aggregates) of the Three Realms (Desire Realm, Form Realm, Formless Realm). 'Not understanding fire' indicates the Truth of the Cause of Suffering (Samudaya), fire can originally burn, just like the cause of suffering leads to suffering. 'Not knowing' indicates the loss of the Path, because there is no fear of harm, so it is said to be not surprised, harm is loss. 'Not considering cutting off' indicates the loss of the Truth of Cessation (Nirodha), without...
道諦身慧命亦斷。「眾生」下釋前四句，陰必是苦釋前有苦，既全不覺即不識苦。「不知」去釋前集也，「四倒三毒」釋前有集，既全不知故不識集。三毒修惑，四倒見惑。「既不」下釋失道滅，由不知苦集，故道滅俱失。「不識惑」者，不識集也，既不識集不憂慮苦。「惑侵法身」失道諦也，必損慧命失滅諦也。「如是」下結。「以不聞」下次寄位釋者，于中先以初二句二重順釋，次以後兩句反釋。初文先以二句對於聞思，應云不覺聞思，不知修慧，但是文略。次以兩句進約聖位。次反釋者，應云無見諦故不驚，無思惟故不怖，文中反釋，故云「見諦故驚悟」等也。此明四諦觀成，見思兩惑究竟盡也。以惑盡故四諦全顯，初得見諦迷悟創分，如久迷初正故云驚悟，復更厭怖迷途方盡。次約三世者，不云過去及以集者，現觀未苦由於現集，又觀現苦由過去集，如因緣中名為輪迴，雖論三世正觀現苦，以斷現集，今當苦息，故知不覺現苦即苦集俱迷，由此能招未來世苦，既迷苦集理無道滅，舉二世苦以攝三世，具如引文，亦只以苦而攝於集。然前三釋，雖復約凡約位等三，總而言之，並是迷諦，以迷諦故八苦逼身。「五識」等者，「逼」近也。濁在五識名之為近，以切己故名為「逼身」。同時意識俱受苦境，非初剎那未
【現代漢語翻譯】 現代漢語譯本 道諦（Dukkha-satya）的身慧命也斷絕。『眾生』以下解釋前四句，五陰必定是苦，解釋前面有苦，既然完全不覺察就是不認識苦。『不知』是解釋前面的集諦（Samudaya-satya），『四倒三毒』解釋前面有集，既然完全不知道，所以不認識集。三毒是修惑，四倒是見惑。『既不』以下解釋失去道諦（Magga-satya）和滅諦（Nirodha-satya），由於不知道苦集，所以道滅都失去。『不識惑』，是不認識集諦，既然不認識集諦，就不憂慮苦諦。『惑侵法身』是失去道諦，必定損害慧命，失去滅諦。『如是』以下是總結。『以不聞』以下是寄位解釋，其中先用初二句二重順釋，然後用后兩句反釋。初文先用兩句對應聞思，應該說不覺聞思，不知修慧，但是文略。然後用兩句進一步約聖位。然後反釋，應該說沒有見諦（Darsana-satya）所以不驚，沒有思惟所以不怖，文中反釋，所以說『見諦故驚悟』等。這說明四諦觀成就，見思兩惑究竟盡。因為惑盡所以四諦全顯，初得見諦迷悟開始分，像久迷初正所以說驚悟，再厭怖迷途才盡。然後約三世，不說過去以及集諦，現觀未苦由於現集，又觀現苦由過去集，像因緣中名為輪迴，雖然論三世正觀現苦，以斷現集，現在應當苦息，所以知道不覺現苦就是苦集都迷，由此能招未來世苦，既然迷苦集理無道滅，舉二世苦以攝三世，具體如引文，也只用苦而攝於集。然而前三釋，雖然約凡約位等三，總而言之，都是迷諦，因為迷諦所以八苦逼身。『五識』等，『逼』是接近。濁在五識名為接近，因為切己所以名為『逼身』。同時意識都受苦境，非初剎那未
【English Translation】 English version The body and wisdom-life of the Path Truth (Magga-satya) are also severed. 『Sentient beings』 below explains the previous four phrases, the five skandhas (aggregates) must be suffering, explaining that there is suffering before, since one is completely unaware, one does not recognize suffering. 『Not knowing』 explains the previous Truth of Origin (Samudaya-satya), 『four perversions and three poisons』 explains that there is origin before, since one completely does not know, one does not recognize origin. The three poisons are delusions of cultivation, the four perversions are delusions of views. 『Since not』 below explains losing the Truth of the Path (Magga-satya) and the Truth of Cessation (Nirodha-satya), because one does not know suffering and origin, therefore the path and cessation are both lost. 『Not recognizing delusions』 means not recognizing the Truth of Origin, since one does not recognize the Truth of Origin, one does not worry about the Truth of Suffering (Dukkha-satya). 『Delusions invade the Dharma body』 means losing the Truth of the Path, it will definitely damage the wisdom-life, losing the Truth of Cessation. 『Thus』 below is a conclusion. 『Because of not hearing』 below is an explanation based on position, in which the first two phrases are first used for a double direct explanation, then the last two phrases are used for a reverse explanation. The initial text first uses two phrases corresponding to hearing and thinking, it should be said that one is not aware of hearing and thinking, one does not know cultivation-wisdom, but the text is abbreviated. Then two phrases are used to further relate to the position of a sage. Then the reverse explanation, it should be said that because there is no seeing the Truth (Darsana-satya), one is not surprised, because there is no thinking, one is not afraid, the text uses a reverse explanation, therefore it says 『seeing the Truth, therefore surprised and awakened』 etc. This explains that the contemplation of the Four Noble Truths is accomplished, the two delusions of views and thoughts are completely exhausted. Because delusions are exhausted, the Four Noble Truths are fully revealed, initially obtaining the seeing of the Truth, delusion and enlightenment begin to separate, like a long-lost person initially correcting, therefore it is said to be surprised and awakened, then further厭怖(yanbu) the confused path is exhausted. Then relating to the three times, not speaking of the past and the Truth of Origin, the present contemplation of not suffering is due to the present origin, and the contemplation of present suffering is due to the past origin, like in dependent origination it is called Samsara, although discussing the three times, one is correctly contemplating present suffering, in order to cut off present origin, now suffering should cease, therefore knowing that not being aware of present suffering means that both suffering and origin are confused, thereby being able to invite future suffering, since being confused about suffering and origin, there is no path and cessation in principle, citing the suffering of two times to encompass the three times, specifically like the cited text, also only using suffering to encompass origin. However, the previous three explanations, although relating to the ordinary, relating to position etc. three, generally speaking, are all delusions of the Truths, because of delusions of the Truths, therefore the eight sufferings逼身(bishen). 『Five consciousnesses』 etc., 『逼』 means close. Turbidity in the five consciousnesses is called close, because it is personal, therefore it is called 『逼身』. At the same time, consciousnesses all receive the state of suffering, not the initial moment yet
分別時，又只此五識體是異熟八苦故也。近豈過此，故此同時安能厭患？故此心王心所不能以此意識成觀，唯能分別以成三受，三受義成故云切己，逼甚故切。故一一苦皆由五識以對於境，次至第六而重分別，復立苦因何能生厭？
「亦云」去出他釋，昔結大乘名之為種，功德即是法身家之智慧，即以此智為體，為苦所逼，大理智乘俱遭苦集，不覺不知名為火逼。「今謂」下但約濁名不須對大，既流轉已小尚不知，故總諸義共成五濁。「不覺」等四為眾生濁者，四句只是迷於四諦，以迷諦故眾生即濁。次「火來」等為命濁者，苦盛壽促令命成濁。「心不厭」等為劫濁者，由不厭苦常在三界，必遇三小名為劫濁。「云云」者，意斥舊師，不須將此對大說也。以五濁故，正當廣上所見之火，故上但云「從四面起」。
「長者作是」下，先釋能施身手，次釋所施衣裓，能所俱廢故云「不得」。初文為十：先標，次引合譬，三「依三昧」下明二義所依，四「智斷」下明二義功能，五「此之」下明二義之門，六「勸即」下以四悉釋，七「如來」下明用二義意，八「故知」下結歸，九「故上文」下引證，十「前嘆」下重指前證。前四可知。五「此之」等者，則以因果相對，勸是智家之門，誡是斷家之門，故云從二門入
【現代漢語翻譯】 現代漢語譯本： 分離時，只有這五識的自體是異熟（vipāka，指果報）和八苦的根源。近在咫尺的痛苦尚且無法忍受，又怎麼能同時厭惡這些呢？因此，心王（cittarāja，指心識的主體）和心所（caittasika，指伴隨心識的心理活動）無法通過這種意識來成就觀行，只能進行分別，從而產生三種感受（苦、樂、舍）。三種感受的意義一旦形成，就說是切己的，因為逼迫得非常厲害，所以說是切。因此，每一種痛苦都是由五識對境而產生的，然後到第六識（意識）進行重複分別，再次建立痛苦的原因，又怎麼能產生厭惡呢？ 『亦云』是去除其他解釋，過去結集大乘經典時，稱之為種性（bīja，指潛在的可能性）。功德就是法身（dharmakāya，指佛的真身）所具有的智慧，即以這種智慧為本體。因為被痛苦所逼迫，大乘的理性智慧都遭遇痛苦的聚集，不覺不知，這叫做被火逼迫。『今謂』以下只是就五濁（pañca kaṣāya，指五種污濁）來解釋，不需要與大乘相對比。既然已經流轉到微小之處尚且不知，所以總括各種意義共同構成五濁。『不覺』等四句是說眾生濁（sattva kaṣāya，指眾生自身的污濁），這四句只是迷惑於四諦（catvāri āryasatyāni，指四條真理），因為迷惑于真理，所以眾生就是污濁的。其次，『火來』等是說命濁（āyu kaṣāya，指壽命的污濁），痛苦強烈，壽命縮短，使壽命成為污濁。『心不厭』等是說劫濁（kalpa kaṣāya，指時代的污濁），因為不厭惡痛苦，所以常在三界（trayo dhātavaḥ，指欲界、色界、無色界），必定會遇到三小災（指刀兵、饑饉、疾疫），這叫做劫濁。『云云』，意思是駁斥舊的說法，不需要將這些與大乘相對比來說。因為有五濁的緣故，正應當廣泛地燃燒上面所見到的火，所以上面只說『從四面起』。 『長者作是』以下，先解釋能施捨身手，其次解釋所施捨的衣服，能施和所施都廢除了，所以說『不得』。初文分為十個部分：首先是標示，其次是引用並結合比喻，第三，『依三昧』以下說明兩種意義所依據的，第四，『智斷』以下說明兩種意義的功能，第五，『此之』以下說明兩種意義的門徑，第六，『勸即』以下用四悉檀（catuḥ-siddhānta，指四種成就）來解釋，第七，『如來』以下說明運用兩種意義的意圖，第八，『故知』以下總結歸納，第九，『故上文』以下引用證據，第十，『前嘆』以下再次指出前面的證據。前四個部分可以理解。第五，『此之』等，則是以因果相對，勸是智慧之門，誡是斷德之門，所以說從兩個門徑進入。
【English Translation】 English version: At the time of separation, only the very nature of these five consciousnesses is the cause of vipāka (karmic retribution) and the eight sufferings. If one cannot bear the suffering that is so close, how can one simultaneously detest these? Therefore, the cittarāja (mind-king, the principal consciousness) and the caittasika (mental factors, mental activities accompanying consciousness) cannot achieve contemplation through this consciousness; they can only discriminate, thereby producing the three feelings (suffering, pleasure, and neither-suffering-nor-pleasure). Once the meaning of the three feelings is formed, it is said to be deeply personal, because it is extremely oppressive, hence the term 'cut'. Therefore, each suffering arises from the five consciousnesses facing objects, and then the sixth consciousness (mind consciousness) repeatedly discriminates, establishing the cause of suffering again. How can one generate aversion? 'It is also said' is to remove other explanations. In the past, when the Mahāyāna scriptures were compiled, it was called bīja (seed, potentiality). Merit is the wisdom inherent in the dharmakāya (Dharma-body, the true body of the Buddha), which takes this wisdom as its essence. Because it is oppressed by suffering, the rational wisdom of the Mahāyāna encounters the accumulation of suffering. Being unaware and unknowing is called being oppressed by fire. 'Now it is said' below only explains in terms of the pañca kaṣāya (five defilements), without needing to compare it to the Mahāyāna. Since one is already transmigrating in the small, one is still unaware, so summarizing various meanings together constitutes the five defilements. 'Unaware' and the following four sentences refer to the sattva kaṣāya (defilement of beings), these four sentences are merely deluded about the catvāri āryasatyāni (Four Noble Truths), because one is deluded about the truth, beings are defiled. Next, 'fire comes' and so on refers to the āyu kaṣāya (defilement of life), intense suffering shortens life, making life defiled. 'The mind does not loathe' and so on refers to the kalpa kaṣāya (defilement of the age), because one does not loathe suffering, one is always in the trayo dhātavaḥ (Three Realms), and will inevitably encounter the three minor calamities (war, famine, and pestilence), which is called the kalpa kaṣāya. 'Etc.' means to refute the old teachings, there is no need to compare these with the Mahāyāna. Because of the five defilements, one should widely burn the fire seen above, so above it only says 'arising from four sides'. 'The elder made this' below, first explains the ability to give up the body and hands, and then explains the clothes that are given away. Both the giver and the given are abandoned, so it says 'cannot'. The initial text is divided into ten parts: first is the indication, second is the citation and combination of metaphors, third, 'relying on samādhi' below explains what the two meanings rely on, fourth, 'wisdom and severance' below explains the functions of the two meanings, fifth, 'this of' below explains the paths of the two meanings, sixth, 'exhortation is' below explains with the catuḥ-siddhānta (four kinds of accomplishment), seventh, 'Tathāgata' below explains the intention of using the two meanings, eighth, 'therefore know' below summarizes and concludes, ninth, 'therefore the above text' below cites evidence, tenth, 'previous praise' below points out the previous evidence again. The first four parts can be understood. Fifth, 'this of' etc., then uses cause and effect to relate, exhortation is the door of wisdom, precepts are the door of severance, so it says to enter from two doors.
。今于勸門中復言誡者，門體理合互具故也，各一義便故且別說。六四悉中雲「此二悉檀為第一義作方便」者，二悉是修得智斷，第一義即是性德法身，〈方便品〉初以法身智斷取物不得，是故息化。問何不云世界悉檀各二門不同，隨樂各別。又聞二歡喜皆世界也。故此佛乘生善滅惡，遍生八門，圓別四門各二各四，故此二門攝一切法，余如文。
釋所施中，文又為三：先出所依三藏，次出舊解，三「今取」下正釋。初雖依三藏，但辯物相未明法門。次舊解中，初師云大乘因果，理何不可？但闕施化之相，故不用之。次師既云出《阿含經》，不應用小而釋于大，縱云大乘何異四階？有言裓者，行袂袂袖也。今不用之。豈以救火袖盛子耶？
次正解中「亦取」下合譬，佛自釋義，豈同世情？于中為五：先引下文；次「神力」下正釋，身手指前釋衣裓等；三「如來」下明用三意；四「衣裓」下明立名意。前三可知。言「名略義玄」者，知見二故名略，攝一切法故義玄；如衣裓一足故略，盛多故玄。「四無所畏」，略如《法界次第》及《止觀》第七記，《智論》廣釋，通言無畏者，十力內充外用無怯，名為無畏。佛自誠言：「我是一切知者見者，無有一切沙門及婆羅門，若天魔梵及以餘眾，言如來不知，乃至無
【現代漢語翻譯】 現代漢語譯本：現在於勸導之門中再次談到戒律，是因為門體的道理本來就應該相互具備，各自有一種意義，所以暫且分別說明。六十四悉檀中說『這兩種悉檀是為第一義諦作方便』，兩種悉檀是指修得的智慧和斷除煩惱，第一義諦就是本具的法身（Dharmakaya），《方便品》一開始就說法身智斷無法執取事物，所以停止教化。問：為什麼不說世界悉檀各有兩種不同的門，隨各人喜好而不同？又聽說兩種歡喜都是世界悉檀。因此，佛乘產生善、滅除惡，普遍產生八種門，圓融和差別四種門各有兩種和四種，因此這兩種門攝取一切法，其餘的如經文所說。
解釋所施捨的內容，經文又分為三部分：首先列出所依據的三藏（Tripitaka），其次列出舊的解釋，第三部分從『今取』開始正式解釋。最初雖然依據三藏，但只是辨別事物的表象，沒有闡明法門。其次在舊的解釋中，第一位法師說是大乘的因果，道理上有什麼不可以？但缺少施捨教化的表象，所以不採用。第二位法師既然說是出自《阿含經》（Agama），就不應該用小乘來解釋大乘，即使說是大乘，又與四種階位有什麼不同？有人說『裓』是指行衣的衣袖。現在不採用這種說法。難道可以用衣袖來盛水救火嗎？
其次在正式的解釋中，從『亦取』開始用比喻，佛自己解釋意義，怎麼能和世俗的情感相同？其中分為五個部分：首先引用下文；其次從『神力』開始正式解釋，身手指的是前面解釋的衣裓等；第三從『如來』開始說明使用三種意義；第四從『衣裓』開始說明立名的意義。前面三種可以知道。說到『名略義玄』，是因為知和見是兩種，所以說名略，攝取一切法，所以說義玄；就像衣裓只有一隻袖子，所以說略，能盛很多東西，所以說玄。『四無所畏』，簡略的記載在《法界次第》和《止觀》第七卷中，《智論》（Mahaprajnaparamita-sastra）中有詳細的解釋，通俗地說無畏，是因為十力（Dasabala）內在充足，外在運用沒有怯懦，叫做無畏。佛自己誠實地說：『我是一切知者、見者，沒有一切沙門（Sramana）以及婆羅門（Brahmana），無論是天（Deva）、魔（Mara）、梵（Brahma）以及其他大眾，說如來不知道，乃至沒有』
【English Translation】 English version: Now, in the gate of exhortation, the precepts are mentioned again because the principles of the gate should inherently complement each other, each possessing a distinct meaning, hence they are provisionally explained separately. In the sixty-four Siddhanthas, it is said, 'These two Siddhanthas serve as a means to the first principle.' The two Siddhanthas refer to the wisdom attained through cultivation and the severance of afflictions. The first principle is the inherent Dharmakaya (法身). The 'Expedient Means' chapter initially states that the Dharmakaya's wisdom and severance cannot grasp things, hence the cessation of teaching. Question: Why not say that the Lokasiddhanta (世界悉檀) each have two different gates, varying according to individual preferences? It is also heard that the two joys are both Lokasiddhanta. Therefore, the Buddhayana (佛乘) generates good and eliminates evil, universally producing eight gates, with the perfect and distinct four gates each having two and four aspects, hence these two gates encompass all dharmas, the rest as the text says.
Explaining what is given, the text is further divided into three parts: first, listing the Tripitaka (三藏) on which it is based; second, presenting the old interpretations; and third, beginning with 'Now taking,' the formal explanation. Although initially based on the Tripitaka, it only distinguishes the appearances of things without clarifying the Dharma gates. Secondly, in the old interpretations, the first teacher says it is the cause and effect of the Mahayana (大乘), what principle is unacceptable? But it lacks the appearance of giving and transforming, hence it is not adopted. Since the second teacher says it comes from the Agamas (阿含經), one should not use the Hinayana (小乘) to explain the Mahayana. Even if it is said to be Mahayana, how is it different from the four stages? Some say that 'ge' refers to the sleeves of the traveling robe. This interpretation is not adopted now. How can one use sleeves to hold water to put out a fire?
Secondly, in the formal explanation, starting from 'Also taking,' an analogy is used. The Buddha (佛) himself explains the meaning, how can it be the same as worldly sentiments? Among them, it is divided into five parts: first, quoting the following text; second, starting from 'Divine power,' the formal explanation, the body and fingers refer to the previously explained clothing, etc.; third, starting from 'Tathagata (如來),' clarifying the use of three meanings; fourth, starting from 'Clothing,' clarifying the meaning of establishing the name. The first three are knowable. Speaking of 'Name brief, meaning profound,' it is because knowledge and seeing are two, hence the name is brief, encompassing all dharmas, hence the meaning is profound; like the clothing having only one sleeve, hence it is brief, able to hold many things, hence it is profound. 'Four fearlessnesses,' briefly recorded in the 'Stages of the Dharma Realm' and the seventh volume of 'Samatha-vipassana (止觀),' the 'Mahaprajnaparamita-sastra (智論)' has a detailed explanation, generally speaking of fearlessness, it is because the ten powers (Dasabala) are internally sufficient, and external application has no timidity, called fearlessness. The Buddha himself truthfully said: 'I am the all-knower, the all-seer, there is no Sramana (沙門) or Brahmana (婆羅門), whether Deva (天), Mara (魔), Brahma (梵), or other assemblies, who say that the Tathagata (如來) does not know, even without'
有如微畏相。」「用對四諦」者，盡苦道即苦諦，說障道即集諦，一切智即道諦，漏盡即滅諦，四種四諦即四四無畏，今須在圓，遍一切四離二為四，二俱依諦、諦為所依，故名為「安」。次十力中通言力者，諸佛所得內實智用了了分明，無能勝者、無能壞者，故名為力。無畏與力內外之別一一遍攝故名為橫，十力依理故名為豎。則十處明諦豈不大安？無畏與力雖有內外，今皆約用故內外具足。五「三七」下結施化意。言「而眾生不堪」者，此正施大，不堪之言取意說也。
「唯有一門」至「狹小」者，于中二，先指上類同，次分門解釋。初言「義如上說」者，如上車門，此中亦是宣一佛乘之車門也。若已出宅門未入車門者，取難當故名為狹小。初言「別者」，別約三義分字釋也。于中先正釋，「教理」下釋所以。初正釋者，一既是理、門又屬教，小即無機，以無行故不入理教，故名狹小。言「不容斷常七方便」者，應云斷常及七方便，于實不入，義言不容。言「眾生不能以此理教自通」者，但守方便行也。言通釋者，理教行三，一一通明一門狹小，以不入故不得至果。初約理者，唯一法界故云「無雜」，由一理故遍通一切，令至此理故云「能通」，由子不入故云「難知」。約教者，唯約圓理對教，以明出入只
【現代漢語翻譯】 現代漢語譯本 『有如微畏相』。『用對四諦（satya，真理）』是指，窮盡苦道就是苦諦（duhkha-satya，關於痛苦的真理），闡述障礙之道就是集諦（samudaya-satya，關於痛苦根源的真理），一切智就是道諦（marga-satya，關於解脫痛苦之道的真理），漏盡就是滅諦（nirodha-satya，關於痛苦止息的真理）。四種四諦（satya）就是四四無畏，現在必須在圓融的層面理解，普遍地將一切四（四諦）與二（斷見和常見）分離，視為四，二者都依賴於諦（satya），諦（satya）是所依賴的對象，所以稱為『安』。其次，在十力（dasabala，佛陀的十種力量）中，通俗地說『力』，是指諸佛所得的內在真實智慧，運用起來明瞭分明，沒有能夠勝過者，沒有能夠破壞者，所以稱為『力』。無畏與力有內外之別，一一普遍攝取，所以稱為『橫』，十力（dasabala）依據真理，所以稱為『豎』。那麼，十處明諦（dasabala）豈不是非常安穩？無畏與力雖然有內外之分，現在都從作用的角度來說，所以內外都具備。 五、『三七』下總結施與教化的意義。說『而眾生不堪』，這正是施予大法，『不堪』之言是取其意來說的。 『唯有一門』至『狹小』，其中分為二，先指出與上文類似，其次分門解釋。初言『義如上說』，如上文的車門，這裡也是宣揚一佛乘的車門。如果已經出了宅門但未入車門，因為難以擔當，所以稱為狹小。初言『別者』，特別從三義來分析字義。其中先是正式解釋，『教理』下解釋原因。初正式解釋，一既是理，門又屬於教，『小』就是沒有根機，因為沒有修行，所以不入理教，故名狹小。言『不容斷常七方便』，應說斷常及七方便，對於真實不入，從意義上說是不容。言『眾生不能以此理教自通』，只是守著方便之行。言通釋，理、教、行三者，一一通明一門狹小，因為不入，所以不能到達果位。初從理上說，唯一法界，所以說『無雜』，由於一個真理，所以普遍通達一切，使到達此真理，所以說『能通』，由於子不入，所以說『難知』。從教上說，只是依據圓滿的真理來對待教法，用來說明出入只。
【English Translation】 English version 『It is like a subtle fearful appearance.』 『Using the Four Noble Truths (satya, truth)』 means that exhausting the path of suffering is the Truth of Suffering (duhkha-satya, the truth of suffering), explaining the path of obstruction is the Truth of the Accumulation of Suffering (samudaya-satya, the truth of the origin of suffering), all wisdom is the Truth of the Path (marga-satya, the truth of the path to the cessation of suffering), and the exhaustion of outflows is the Truth of Cessation (nirodha-satya, the truth of the cessation of suffering). The four kinds of Four Noble Truths (satya) are the Fourfold Fearlessness, which must now be understood on a comprehensive level, universally separating all four (the Four Noble Truths) from the two (the views of permanence and annihilation), regarding them as four, both of which rely on the Truth (satya), and the Truth (satya) is what is relied upon, so it is called 『peace』. Secondly, in the Ten Powers (dasabala, the ten powers of a Buddha), generally speaking, 『power』 refers to the inner true wisdom obtained by all Buddhas, which is clear and distinct in its application, with no one able to surpass it, and no one able to destroy it, so it is called 『power』. Fearlessness and power have internal and external distinctions, each universally encompassing, so it is called 『horizontal』, and the Ten Powers (dasabala) are based on truth, so it is called 『vertical』. Then, wouldn't the Ten Places of Clear Truth (dasabala) be extremely peaceful? Although fearlessness and power have internal and external distinctions, now they are both discussed from the perspective of their function, so both internal and external aspects are complete. 5. The section under 『Three Sevens』 concludes the meaning of giving and teaching. Saying 『but sentient beings are incapable』 means that this is precisely the giving of the Great Dharma, and the words 『incapable』 are used to convey the meaning. 『There is only one gate』 to 『narrow』, which is divided into two parts: first, it points out the similarity to the above, and then it explains the gates separately. The initial statement 『the meaning is as explained above』 refers to the cart gate mentioned above, which is also the cart gate for proclaiming the One Buddha Vehicle. If one has already left the house gate but has not yet entered the cart gate, it is called narrow because it is difficult to undertake. The initial statement 『the difference』 specifically analyzes the meaning of the words from three perspectives. Among them, the first is the formal explanation, and the section under 『teaching and principle』 explains the reason. The first formal explanation is that one is both principle and the gate belongs to teaching, 『small』 means without potential, because there is no practice, so it does not enter principle and teaching, hence it is called narrow. Saying 『does not accommodate the annihilationist and eternalist views and the seven expedient means』 should say the annihilationist and eternalist views and the seven expedient means, which do not enter into reality, and in terms of meaning, it is said to be not accommodating. Saying 『sentient beings cannot understand this principle and teaching by themselves』 means they are only adhering to the practice of expedient means. The general explanation is that principle, teaching, and practice, each clearly illuminates that one gate is narrow, because it does not enter, so it cannot reach the fruition. First, from the perspective of principle, there is only one Dharma Realm, so it is said to be 『without mixture』, and because of one principle, it universally penetrates everything, enabling one to reach this principle, so it is said to be 『able to penetrate』, and because the son does not enter, it is said to be 『difficult to know』. From the perspective of teaching, it only relies on the perfect principle to treat the teachings, using it to explain that entering and exiting only.
是理教故耳。云「凡夫不知出」者，則不及二乘已從宅門小教而出。「不知入」者，不知車門，兩教二乘但從門出，故云「少知」。昔教未詮，「永不知入」。「菩薩雖自知出」等者，通菩薩也。三藏菩薩雖有出教，三祇百劫並未出故。又通教菩薩約鈍根者，未知入處與二乘同，故云「亦」也。「奪七方便」者，前與言之猶云知出，猶未入實名不知入，若奪說者出亦不知。何者？而不自知上中下性故不知出。與而言之，通別衍門猶可知入，然帶教道故奪說者，別教地前皆不知故，尚不自知上中下性，況一地雨？從不知權邊云皆不知，故別教地前雖知中道，教道仍權，據教道論乃至入地，入地必證故廢不論。
次「上文云」下引文也。七方便人皆悉未入佛乘故也。「不能以教」等者，方便之言必用通實，若佛未開皆不能以己教通極。言「將譚」者，爾前未斥不云無機，略開方說故云將譚，約行可知。「幼稚無識」者，舊師若云人天之善為幼稚者，此乃大善未生，何名幼稚？依今為正。「戀著」等者，前明善弱故未有所識，今明惡強遊戲被燒。「因時」者，初退大時。「果時」者，受八苦時。退大已后著愛見因，依正即是愛見果也。欲界著依、上界著正，故云禪定等。「對治之相」至「小乘也」者，今大乘誡門名對
【現代漢語翻譯】 現代漢語譯本：這是因為理路和教義的緣故。說『凡夫不知道出去』，是指他們不如二乘（聲聞乘和緣覺乘），二乘已經從宅門的小教法中出離。『不知道進入』，是指他們不知道進入大乘的車門，兩教（聲聞乘和緣覺乘）的二乘只是從門出去，所以說『少知』。以前的教法沒有完全闡釋，所以說『永遠不知道進入』。『菩薩雖然自己知道出去』等，是指通教菩薩。三藏菩薩雖然有出離教法的行為，但三祇百劫還沒有真正出離。又通教菩薩中根器遲鈍的人，不知道進入的地方，與二乘相同，所以說『也』。『奪七方便』，是指之前與他們說，還算知道出去，但還沒有進入真實，所以名為不知道進入，如果奪去說法，那麼出去也不知道。為什麼呢？因為他們不自己知道自己是上中下哪種根性，所以不知道出去。如果與他們說，通過通教、別教、圓教的門徑，或許可以知道進入，然而因為帶有教道的緣故，如果奪去說法，別教十地之前的菩薩都不知道，尚且不自己知道自己是上中下哪種根性，更何況是初地所降的法雨？從不知道權巧方便的角度來說，都說他們不知道，所以別教十地之前的菩薩雖然知道中道，但教道仍然是權巧方便，根據教道來論，乃至進入初地，進入初地必定證悟，所以廢棄不談。
接下來『上文云』以下是引用的經文。七方便位的人都還沒有進入佛乘的緣故。『不能以教』等，是指方便之言必定要用通於實相的教法，如果佛沒有開顯，他們都不能用自己的教法通達究竟。說『將譚』，是指在爾前教中沒有呵斥，不說沒有根機，只是略微開顯方便之說，所以說『將譚』，根據修行可以知道。『幼稚無識』，舊的解釋如果說是人天之善為幼稚，這是指大的善根還沒有生起，怎麼能叫幼稚呢？依現在的解釋為正確。『戀著』等，之前說明善根薄弱，所以沒有什麼認識，現在說明惡業強盛，遊戲時被火燒。『因時』，是指最初退失大乘心的時候。『果時』，是指承受八苦的時候。退失大乘之後，執著于愛見之因，依報和正報就是愛見的果報。欲界執著于依報，上界執著于正報，所以說禪定等。『對治之相』到『小乘也』，現在大乘的戒律名為對治。
【English Translation】 English version: This is due to the principles and teachings. When it says 'ordinary people do not know how to exit,' it refers to them being inferior to the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), who have already departed from the small teachings of the house's gate. 'Do not know how to enter' means they do not know how to enter the great vehicle's gate. The two vehicles of the two teachings only exit from the gate, hence the saying 'knowing little.' The previous teachings were not fully explained, so it is said 'never knowing how to enter.' 'Although Bodhisattvas themselves know how to exit,' etc., refers to the common Bodhisattvas. Although the Tripiṭaka Bodhisattvas have the act of departing from the teachings, they have not truly departed in three asamkhya kalpas. Furthermore, among the common Bodhisattvas, those with dull faculties do not know the place of entry, which is the same as the two vehicles, hence the word 'also.' 'Depriving the seven expedient means' means that previously, when speaking to them, it could be considered that they knew how to exit, but they have not yet entered reality, so it is called not knowing how to enter. If the teaching is taken away, then they do not even know how to exit. Why? Because they do not know for themselves whether they are of superior, middling, or inferior nature, so they do not know how to exit. If they are told, through the paths of the common, distinct, and perfect teachings, perhaps they can know how to enter. However, because it carries the teaching path, if the teaching is taken away, the Bodhisattvas before the ten grounds of the distinct teaching do not know. They do not even know for themselves whether they are of superior, middling, or inferior nature, let alone the rain of Dharma descended in the first ground? From the perspective of not knowing skillful means, it is said that they all do not know. Therefore, although the Bodhisattvas before the ten grounds of the distinct teaching know the middle way, the teaching path is still a skillful means. According to the teaching path, even until entering the first ground, entering the first ground necessarily entails realization, so it is discarded from discussion.
Next, 'The above text says' below is a quotation from the sutra. It is because the people in the seven expedient positions have not yet entered the Buddha vehicle. 'Cannot use the teaching,' etc., means that the words of expedient means must use teachings that are common to reality. If the Buddha has not revealed it, they cannot use their own teachings to penetrate to the ultimate. Saying 'will discuss' means that in the earlier teachings, there was no rebuke, and it was not said that there was no potential. It was only a slight revelation of expedient teachings, so it is said 'will discuss,' which can be known according to practice. 'Immature and ignorant,' if the old interpretation says that the goodness of humans and devas is immature, this means that great good roots have not yet arisen, how can it be called immature? The current interpretation is correct. 'Attached' etc., previously explained that good roots are weak, so there is no understanding. Now it explains that evil karma is strong, and they are burned by fire while playing. 'Causal time' refers to the time when they initially lost their great vehicle mind. 'Result time' refers to the time when they endure the eight sufferings. After losing the great vehicle, they are attached to the causes of love and views, and the dependent and rightful retributions are the results of love and views. The desire realm is attached to the dependent retribution, and the upper realms are attached to the rightful retribution, hence the saying dhyana etc. 'The aspect of counteracting' to 'small vehicle also,' the precepts of the great vehicle are now called counteracting.
治者，不同小乘無常等也，故引《大品》四念處等皆摩訶衍，觀不凈等能所俱忘皆不可得。
問：
若爾，但是觀理，何名對治？
答：
修對治時能所皆空，今此亦爾。約施大化復令離濁，于佛正是摩訶衍相，是故得名大乘治相。
「既著」下大之所治，宜應用大以舍惡故。「若久」等者，久住見思大小俱失。「不驚」至「如上」者，如上釋不覺等文，廣約凡夫及三世是也。「背明」等者，東西譬苦集也，若明見苦集東西向明。以不知苦故而起于集，如日東而西走；不識集故而招于苦，如日西而東馳。馳走義一，故經云戲。死如往、生如還，還已復往，生死不絕，無彼變易二土之壽，如速疾也。又從苦起集如往、從集受苦如還，一苦一集一生一死，是故名為「馳走還往」。「雖用大擬」等者，聞而不受視父而已。如雖見父怖畏逃走，失聞見利故云而已。「已」者息也。又機扣于應，故名為視，機生不受故云而已。「大乘」下至「父命斷」者，並以大乘為父子命者，雖大救未得種不可亡，所以雖欲小化，為存大命不廢化功。「前云切己」者，初退大時適起五濁，如初逼身大善容在，若久不出流轉五濁，名必為所焚，即大小俱失。此語起小應時，故云若不時出，大乘善根理實無斷，意令
【現代漢語翻譯】 現代漢語譯本：
這裡的『治』，不同於小乘的無常觀等，所以引用的《大品般若經》中的四念處等都是摩訶衍（Mahāyāna，大乘），觀不凈等法門能觀所觀都空，一切不可得。
問：
如果這樣，僅僅是觀理，為什麼稱為對治？
答：
修習對治法門時，能所皆空，現在也是這樣。從施予大法的角度來說，又能使人遠離煩惱，對於佛來說，這正是摩訶衍的相貌，所以得名大乘對治之相。
『既著』以下說明大乘所要對治的對象，應該用大乘法門來捨棄惡念。『若久』等說的是，如果長期執著于見思惑，那麼大乘和小乘的利益都會失去。『不驚』至『如上』，如同上面解釋不覺等文一樣，廣泛地從凡夫和三世的角度來說明。『背明』等，用東西來比喻苦集，如果能明白地看到苦集，就像面向光明一樣。因為不瞭解苦，所以才會產生集，就像太陽從東邊向西邊執行一樣；因為不認識集，所以才會招來苦，就像太陽從西邊向東邊奔馳一樣。奔馳和執行的意義是一樣的，所以經中說是戲。死亡就像前往，出生就像返回，返回之後又前往，生死輪迴不斷絕，沒有彼方變易二土的壽命，就像快速奔馳一樣。又從苦產生集就像前往，從集感受苦就像返回，一苦一集一生一死，所以稱為『馳走還往』。『雖用大擬』等，聽聞佛法卻不接受，只是看看父親而已。就像雖然看見父親，卻因為害怕而逃走，失去了聽聞和見解的利益，所以說是『而已』。『已』是停止的意思。又機緣扣合於應，所以稱為視，機緣產生卻不接受，所以說是『而已』。『大乘』下至『父命斷』，都是以大乘為父子之命，雖然大乘的救度還沒有得到，但是善根的種子不可斷絕，所以即使想用小乘來教化，也是爲了儲存大乘的命脈，不廢棄教化的功用。『前云切己』，最初退失大乘時，恰好生起五濁，就像最初逼迫身體一樣，大善還能夠容納，如果長期不出去，流轉於五濁之中，那麼善根必定會被焚燒，也就是大小乘的利益都會失去。這句話是說，如果發起小乘的念頭應該及時停止，大乘的善根實際上是沒有斷絕的，意思是說要及時停止。
【English Translation】 English version:
Here, 『cure』 is different from the impermanence contemplation of the Śrāvakayāna (Small Vehicle), so the Four Foundations of Mindfulness etc. mentioned in the Mahāprajñāpāramitā Sūtra are all Mahāyāna (Great Vehicle). Contemplating impurity etc., both the observer and the observed are empty, and nothing can be obtained.
Question:
If that's the case, it's just contemplating the principle, why is it called a cure?
Answer:
When practicing the cure, both the observer and the observed are empty, and it's the same now. From the perspective of bestowing the Great Dharma, it can also enable people to be free from afflictions. For the Buddha, this is precisely the appearance of Mahāyāna, so it is named the characteristic of the Great Vehicle's cure.
『Since attached』 below explains the object that the Great Vehicle wants to cure. One should use the Great Vehicle Dharma to abandon evil thoughts. 『If long』 etc. means that if one is attached to the delusions of views and thoughts for a long time, then the benefits of both the Great Vehicle and the Small Vehicle will be lost. 『Not surprised』 to 『as above』 is like explaining the text of unawareness etc. above, broadly explaining from the perspective of ordinary people and the three times. 『Turning away from brightness』 etc. uses east and west to metaphorically represent suffering and accumulation. If one can clearly see suffering and accumulation, it is like facing the light. Because one does not understand suffering, one generates accumulation, just like the sun moving from east to west; because one does not recognize accumulation, one invites suffering, just like the sun rushing from west to east. The meaning of rushing and running is the same, so the sutra says it is a play. Death is like going, birth is like returning, and after returning, one goes again. The cycle of birth and death is endless, without the lifespan of the two lands of transformation, like rapid running. Also, generating accumulation from suffering is like going, and receiving suffering from accumulation is like returning. One suffering, one accumulation, one birth, one death, so it is called 『rushing back and forth』. 『Although using the Great Vehicle to imitate』 etc. means hearing the Dharma but not accepting it, just looking at the father. It's like seeing the father but running away in fear, losing the benefits of hearing and seeing, so it is said 『only』. 『Already』 means stopping. Also, the opportunity coincides with the response, so it is called seeing, but the opportunity arises but is not accepted, so it is said 『only』. 『Great Vehicle』 down to 『father's life is cut off』 all take the Great Vehicle as the life of father and son. Although the salvation of the Great Vehicle has not yet been obtained, the seed of good roots cannot be cut off, so even if one wants to use the Small Vehicle to teach, it is to preserve the lifeline of the Great Vehicle and not abandon the merit of teaching. 『Previously said cutting oneself』 means that when one initially retreats from the Great Vehicle, the five turbidities arise, just like initially oppressing the body, great goodness can still be accommodated. If one does not go out for a long time and circulates in the five turbidities, then the good roots will surely be burned, which means that the benefits of both the Great Vehicle and the Small Vehicle will be lost. This sentence means that if the thought of initiating the Small Vehicle arises, it should be stopped in time. The good roots of the Great Vehicle are actually not cut off, meaning that one should stop in time.
速出以必死逼之。若久不出義同於死，故云死義。「上文于所燒」至「若不時出」等問意者，得出與俱焚內外義別，二文相反其義如何？次「前得出」下答意者，法應不同，二義各別，從文從理二意不同。若準前文，文既寄小，還從小教所燒門出，則還且約五分法身。若義兼于理則法通二種，若法應相對，理須常住法身已出，今論應身物機受化，則機應俱濟故云時出。不受化則機息應謝，灰斷入滅義當俱焚，焚故義當子父命斷，以此擬宜而催逼之。
問：
前云得出是法身者，大之與小法並無燒，何須言出？
答：
只以無燒名之為出，然則法應並皆無燒，應本同物從物云燒，從理則法應無壞，從事則物燒佛出。今說俱燒意在同出，故云若不等也。有云：感應俱時。今謂但得俱出之理，而失俱燒之義，故以俱燒要令同出。
從「知子先」下明有小機故接以小，開一為三故名為各。「又知」至「小強」者，大退故弱。小強二義：一者厭苦，二者是治。「六心中退」者，準《瓔珞》意，身子於十住中第六心退，恐是爾前見思俱斷，至六心時見猶未盡六心尚退。「嘆三車」者，有人問：何以車三、使二、城一，城有車無，俱譬方便而數不同？他答有餘，今更為答。凡立譬者各從一邊，不可執
【現代漢語翻譯】 現代漢語譯本： 迅速拿出，務必做到。如果長時間不拿出，意義等同於死亡，所以說是『死義』。『上文于所燒』到『若不時出』等問句的意思是，得出與一同焚燒，內外意義不同，兩段文字相反，這其中的含義是什麼？接下來『前得出』下面的回答的意思是，法理應該不同，兩種意義各自有區別，從文字和從道理兩個方面來看，意義不同。如果按照前面的文字，文字既然寄託于小乘，還是從小乘教義所說的燒身之門而出，那麼還是隻涉及五分法身。如果意義兼顧道理，那麼法理就貫通兩種法身，如果法理應該相對，道理上必須是常住法身已經出離，現在討論的是應身隨順眾生的根機而接受教化，那麼根機和應化同時救濟，所以說是及時出離。如果不接受教化，那麼根機止息，應身消逝，灰飛煙滅，進入涅槃，意義上應當一同焚燒，焚燒的緣故，意義上應當是父子性命斷絕，用這個來比擬，催促他儘快出離。
問：
前面說得出的是法身，大的法身和小的法身都沒有焚燒，為什麼需要說出離？
答：
只是因為沒有焚燒才稱之為出離，既然如此，那麼法理上應該都是沒有焚燒的，應身本來和事物相同，從事物來說有焚燒，從道理來說法理上沒有壞滅，從事相上來說事物焚燒而佛出離。現在說一同焚燒，意思是強調一同出離，所以說如果不一樣。有人說：感應同時。現在我認為只是得到了同時出離的道理，而失去了同時焚燒的意義，所以用一同焚燒來要求一同出離。
從『知子先』下面說明因為有小的根機，所以接引以小乘，開示一乘法為三乘法，所以稱為各。『又知』到『小強』，大乘退失所以顯得弱小。小乘強大有兩種含義：一是厭惡痛苦，二是能夠對治煩惱。『六心中退』，按照《瓔珞經》的意思，身子在十住位的第六心中退轉，恐怕是此前見惑和思惑都斷了，到第六心的時候見惑還沒有斷盡，第六心尚且會退轉。『嘆三車』，有人問：為什麼車是三輛，使者是兩位，城是一座，城有車卻沒有，都比喻方便法門，而數量不同？他人的回答還有剩餘，現在我再來回答。凡是立譬喻，都是從一個方面入手，不能執著於一點。
【English Translation】 English version: Hurry and bring it out, it must be done. If it is not brought out for a long time, the meaning is the same as death, so it is called 'the righteousness of death'. The meaning of the questions from 'The above text regarding what is burned' to 'If it is not brought out in time' is, that 'getting out' and 'burning together' have different internal and external meanings, and the two texts contradict each other, what is the meaning of this? Next, the meaning of the answer below 'Previously getting out' is that the Dharma principle should be different, the two meanings are different, and the meanings are different from the perspective of the text and from the perspective of the principle. If according to the previous text, since the text is entrusted to the Hinayana, it still comes out from the gate of burning the body mentioned in the Hinayana teachings, then it still only involves the five-component Dharmakaya (Five Skandhas). If the meaning takes into account the principle, then the Dharma principle penetrates the two Dharmakayas, if the Dharma principle should be relative, in principle it must be that the permanent Dharmakaya has already departed, now we are discussing the Response Body (Nirmanakaya) following the faculties of sentient beings and receiving teachings, then the faculties and the response are both saved, so it is said to be departing in time. If one does not receive teachings, then the faculties cease, the Response Body disappears, the ashes are scattered, and one enters Nirvana, in meaning it should be burned together, because of the burning, in meaning it should be the severance of the lives of father and son, use this to compare and urge him to depart as soon as possible.
Question:
Earlier it was said that what comes out is the Dharmakaya, neither the large Dharmakaya nor the small Dharmakaya are burned, why is it necessary to say 'departing'?
Answer:
It is only because there is no burning that it is called 'departing', since this is the case, then in principle there should be no burning, the Response Body is originally the same as things, from the perspective of things there is burning, from the perspective of principle there is no destruction in Dharma principle, from the perspective of phenomena, things are burned and the Buddha departs. Now saying 'burning together' means emphasizing 'departing together', so it is said 'if they are not equal'. Some say: 'Response and sensation are simultaneous'. Now I say that only the principle of departing together is obtained, but the meaning of burning together is lost, so burning together is used to require departing together.
From 'Knowing the son first' below, it is explained that because there are small faculties, so it is guided by the Hinayana, revealing the One Vehicle Dharma as the Three Vehicle Dharma, so it is called 'each'. 'Also knowing' to 'small is strong', the Mahayana is lost so it appears weak. The small being strong has two meanings: one is to be disgusted with suffering, and the other is to be able to treat afflictions. 'Retreating in the sixth mind', according to the meaning of the Yingluo Sutra, Shariputra retreated in the sixth mind of the ten dwelling positions, I am afraid that the delusions of views and thoughts had been cut off before, when reaching the sixth mind the delusions of views had not been completely cut off, the sixth mind would still retreat. 'Praising the three carts', someone asked: why are there three carts, two messengers, and one city, the city has carts but not people, all are metaphors for expedient means, but the numbers are different? Others' answers are still lacking, now I will answer again. Whenever a metaphor is established, it is always approached from one aspect, one cannot be attached to one point.
一而疑異途，故一二三但是離合，為對三週信解等異，是故別耳，皆譬方便其義不殊。車則通舉方便故三，使則從難別對故二，城是二三之處故一，當知城亦從人故二，故云息處說二，車亦從難但二，使亦義兼菩薩，此三俱有人理教行。城若說化故亦無，車依造作故還有，使約權同故亦有，權乃非實故亦無，權實相對俱通四句。從權化故俱有，從實義故俱無，俱通權實故有無，同約一理故雙廢。
「勸示證」者，示應居初，隨經次第先勸后示，亦應無失。證中皆與之言正當已證，亦令他證故名為與。言「前偈本略」者，譬本但云是名轉法輪等也。「廣明」至「六句」者，賢合為四、見修為二。賢所以合者，四念法同故為一，暖頂同退故為一，忍不出觀故為一，世第一無上故自為一，見修道異故各為一。廣如《俱舍．賢聖品》中，此須略明。「三十二諦」者，上下各有十六行相，上下合論故三十二，具如《俱舍》、《釋簽》略明。「與苦法忍不別」者，世第一心同此剎那即入苦忍同觀苦諦，應云四中隨觀一行，與苦忍同故總舉之。「馳走入見道十五心」者，世第一后十六剎那皆是無漏。有云：十六心仍在見道。部別不同。「便有涅槃音」者，此約初轉為言。
觀心中用大乘觀者，凡附文作觀多分在圓，令一
【現代漢語翻譯】 現代漢語譯本：如果對『一』產生懷疑，認為它與其他的道路不同，那麼『一』、『二』、『三』就只是分離和組合的概念，是爲了對應三週說法中的信解等差異，所以才會有區別。這些都是譬喻和方便，它們的意義並沒有不同。『車』是普遍地指代方便，所以說是『三』；『使』是從困難的角度，分別對應，所以說是『二』；『城』是『二』和『三』所到達的地方，所以說是『一』。應當知道，『城』也是根據人的根器而有『二』的說法，所以說在休息的地方說『二』。『車』也是從困難的角度來說，只有『二』。『使』也兼有菩薩的含義。這三者都包含有人、理、教、行。如果說『城』是化現的，那麼它也就沒有了。『車』是依據造作而有的，所以還是有。『使』是就權巧方便而言，與佛相同，所以也是有。但權巧方便不是真實的，所以也是沒有。權巧和真實相對，都包含四句：從權巧化現的角度來說，都是有；從真實的意義來說，都是沒有；既包含權巧又包含真實，所以是有和沒有；從同一真理的角度來說，兩者都應該廢除。 『勸示證』中，『示』應該放在最前面，按照經文的順序，先勸導后開示，這樣應該沒有錯。『證』中都用『與之』的說法，正是表明已經證得，也讓其他人來證明，所以稱為『與』。說『前面的偈頌原本簡略』，比如原本只是說『是名轉法輪』等等。『廣明』到『六句』，是指賢位合併爲四位，見道和修道分為二位。賢位之所以合併，是因為四念處的方法相同，所以合為一位；暖位和頂位容易退轉，所以合為一位；忍位沒有出觀，所以合為一位；世第一位和無上道自成一位；見道和修道的道路不同，所以各自為一位。詳細的內容可以參考《俱舍論·賢聖品》，這裡需要簡略說明。『三十二諦』是指上下各有十六種行相，上下合起來討論，所以是三十二種，具體內容可以參考《俱舍論》和《釋簽》的簡略說明。『與苦法忍不別』，是因為世第一位的心與此剎那進入苦忍相同，都是觀察苦諦，應該說四種行相中隨便觀察一種，與苦忍相同，所以總的來說。『馳走入見道十五心』，是指世第一位之後的十六個剎那都是無漏的。有人說：十六個心仍然在見道中。不同的部派有不同的說法。『便有涅槃音』，這是就初轉法輪而言的。 觀心中運用大乘觀想，凡是附著經文來作觀想，大多屬於圓頓觀，使一心得以顯現。
【English Translation】 English version: If one doubts the 'one' and considers it different from other paths, then 'one', 'two', and 'three' are merely concepts of separation and combination, intended to correspond to the differences in faith and understanding in the three rounds of teachings, hence the distinctions. These are all metaphors and expedient means, and their meanings are not different. 'Cart' universally refers to expedient means, so it is said to be 'three'; 'messenger' is from the perspective of difficulty, corresponding separately, so it is said to be 'two'; 'city' is the place reached by 'two' and 'three', so it is said to be 'one'. It should be known that 'city' also has the explanation of 'two' based on people's capacities, so it is said that 'two' is spoken of in the place of rest. 'Cart' is also spoken of from the perspective of difficulty, only 'two'. 'Messenger' also implies the meaning of Bodhisattva. All three contain person, principle, teaching, and practice. If 'city' is said to be a manifestation, then it is non-existent. 'Cart' exists based on creation, so it still exists. 'Messenger' is in terms of skillful means, the same as the Buddha, so it also exists. But skillful means are not real, so they are also non-existent. Skillful means and reality are relative, both encompassing four possibilities: from the perspective of skillful manifestation, both exist; from the perspective of true meaning, both do not exist; encompassing both skillful means and reality, so there is existence and non-existence; from the perspective of the same principle, both should be abandoned. In 'persuasion, demonstration, and certification', 'demonstration' (示) should be placed first, following the order of the scriptures, first persuading and then demonstrating, which should be correct. In 'certification' (證), the phrase 'giving it' (與之) is used, precisely indicating that one has already attained realization, and also allowing others to certify, hence it is called 'giving'. Saying 'the previous verses were originally brief', for example, the original only said 'this is called turning the wheel of Dharma' and so on. 'Broadly explaining' to 'six sentences' refers to the fact that the positions of the worthy (賢) are combined into four, and the path of seeing (見道) and the path of cultivation (修道) are divided into two. The reason why the positions of the worthy are combined is that the methods of the four foundations of mindfulness (四念處) are the same, so they are combined into one; the positions of warmth (暖) and summit (頂) are easily reversed, so they are combined into one; the position of forbearance (忍) does not involve emerging from contemplation, so it is combined into one; the position of the world's foremost (世第一) and the unsurpassed path (無上道) each form one. Detailed content can be found in the Abhidharmakośa-bhāṣya, Chapter on the Worthy and the Saints (俱舍論·賢聖品), which needs to be briefly explained here. 'Thirty-two truths' refers to the fact that there are sixteen aspects above and below, and when discussed together, there are thirty-two, and the specific content can be found in the Abhidharmakośa-bhāṣya (俱舍論) and Shiqian (釋簽) for a brief explanation. 'Not different from the forbearance of the Dharma of suffering' (與苦法忍不別) is because the mind of the world's foremost position is the same as entering the forbearance of suffering at this moment, both observing the truth of suffering, and it should be said that one of the four aspects is observed at random, and since it is the same as the forbearance of suffering, it is generally said. 'Rushing into the fifteen minds of the path of seeing' (馳走入見道十五心) refers to the sixteen moments after the world's foremost position are all without outflows (無漏). Some say: the sixteen minds are still in the path of seeing. Different schools have different views. 'Then there is the sound of Nirvana' (便有涅槃音) is said in terms of the initial turning of the wheel of Dharma. Using Mahayana contemplation in the mind of contemplation, most of the contemplations attached to the scriptures belong to the perfect and sudden contemplation, so that one mind can be revealed.
一文不違所習，非數他故。初至「所愿」者，心望觀境名之為愿，心未稱境故非適愿。「境」至「勇」者，境多觀少非勇進者。「境研心」者，還以心思妙境而研於心，數數為之心觀乃利。「心境相研」者，向令以境研心，前又以心觀境，故名互相。「心王」等者，創心修觀莫不以第六王數為發觀之始，縱使觀境圓融不二，其如粗惑尚未先落，故皆仍屬第六王數，乃至未凈六根已來未離王數，此是見思家之王數故也。若欲約教，即有四教賢聖位別馳走不同，今在三藏。
「上法說中先明」等者，上釋迦章頌顯實中有六行偈，先約四一即是消文，次約索車即是譬本，謂初兩行從我見佛子等，即是聞前諸方便教三菩薩也。次我即作是念下二行一句，明障除佛喜。言今我喜無畏者，即障除故喜。「今先明免難后明索車」者，前後既殊，光宅直將大機以對免難，所以破之。此明經文前後不同，非謂障除有前後也。以諸聲聞皆濁先除大機今發。「若具足」等者，由法譬文免難與機前後回互，承此不同釋出四句，先釋兩句、余兩指上。今兩句者，以前兩句但經文互，互義不成，欲令成互，對華嚴等名同義異。初句雖引四大聲聞，通指羅漢、義及三週。次句所引凡夫，理通初后。于次句中義兼華嚴、法華教者，異前初句。余之
兩句云如上者，指上頌釋迦章，偈中四一消文末四句料簡中，初二二句與此大同，仍有少別是故更釋。彼初句云在三藏時，未云大品末等。次句但云法華中諸凡夫，不雲華嚴中人。其言雖闕大旨是同。言「餘二如上」者，即第三第四句也。彼云障即除機即發，如無量義中得小果者即座聞大。障未除機未發，如五千起去，唯第四句非法華中人。「若大機」下更重示向經文回互。「若大機」等者，如向引〈方便品〉文，但彼品文文有前後，非謂彼品先大機發后障除也。「若先障除」者，如向引云今譬中已下文是。
「四諦同會見諦」者，《阿含經》中亦有四衢譬四諦下惑盡。次明索車義，云「作十難」者，古人立難，不許菩薩有索車義、會二歸一。近代拾用，何足為怪？故今敘破令有索會。先述，次破。初二可見，第三云所化是凡夫，未出三界，不應有索；能化位在三十三心，不可於茲更云有索。若入佛果，佛果無二，佛從誰索？第四明先斷正使，習無知在理不合索，斷盡成佛，佛復無索。第五引今經文，以證菩薩。第六云「從大品」等者，古以般若在方等前，故云「大品已來」。先引妨云「法華已前皆方便」者，先定；「付窮子」下設難也。二乘領業皆菩薩法，若是方便所付之財，何以乃云皆是我有？「若付財」
【現代漢語翻譯】 現代漢語譯本： 『兩句云如上者』，指的是前面頌釋迦章的內容。偈中的四十一句消文的最後四句，內容與此大同小異，因此需要進一步解釋。前面的第一句說『在三藏時』，沒有提到『大品末等』。第二句只說『法華中諸凡夫』，沒有說『華嚴中人』。雖然文字有所缺失，但主要意思相同。『餘二如上』，指的是第三句和第四句。前面說『障即除，機即發』，例如《無量義經》中得到小果的人，當場聽聞大法。『障未除，機未發』，例如五千人退席，只有第四句是非《法華經》中的人。『若大機』以下，再次強調經文的回互。『若大機』等，如前面引用的〈方便品〉的經文，但該品經文的順序有前後，並非說該品中先是大機發動，后是障礙消除。『若先障除』，如前面引用的『今譬中已下』的經文。
『四諦同會見諦』，在《阿含經》中也有四衢比喻四諦，下惑盡除。接下來闡明索車的含義，說『作十難』，古人設立難題，不允許菩薩有索車的含義，會二歸一。近代有人拾用，不足為怪。所以現在敘述並駁斥，使之有索會。前面兩點顯而易見，第三點說所化的是凡夫，沒有超出三界，不應該有索；能化的位在三十三心，不可在此再說有索。如果進入佛果，佛果沒有二元對立，佛從誰索取？第四點說明先斷除正使，習無知在理上不應該索取，斷盡成佛，佛又沒有索取。第五點引用現在的經文，來證明菩薩。第六點說『從大品』等，古人認為般若在方等之前，所以說『大品已來』。先引用妨礙說『法華已前皆方便』，這是先定論；『付窮子』以下是設難。二乘領受的行業都是菩薩法，如果是方便所付的財產，為什麼又說都是我有的？『若付財』
【English Translation】
English version:
'The two sentences saying 'as above' refer to the previous section on Shakyamuni. The last four sentences of the forty-one sentences in the verse's explanation are largely the same as this, but with slight differences, hence the need for further explanation. The first sentence previously said 'during the Tripitaka period,' without mentioning 'the end of the Mahaprajnaparamita Sutra, etc.' The second sentence only said 'ordinary people in the Lotus Sutra,' without mentioning 'people in the Avatamsaka Sutra.' Although the wording is incomplete, the main meaning is the same. 'The remaining two as above' refers to the third and fourth sentences. Previously, it said 'when the obstacle is removed, the potential is activated,' such as those who attained small fruits in the Infinite Meanings Sutra, immediately hearing the great Dharma. 'When the obstacle is not removed, the potential is not activated,' such as the five thousand who left, only the fourth sentence refers to those who are not in the Lotus Sutra. 'If great potential' below, emphasizes again the mutual referencing of the sutra texts. 'If great potential,' etc., as the previously quoted text from the
'The Four Noble Truths converge to see the Truth,' in the Agama Sutras, there is also the analogy of the four crossroads to the Four Noble Truths, where the lower delusions are completely eliminated. Next, clarifying the meaning of requesting a cart, saying 'making ten difficulties,' the ancients set up difficulties, not allowing the Bodhisattva to have the meaning of requesting a cart, converging the two into one. Modern people picking it up is not surprising. So now, narrate and refute it, so that there is both requesting and converging. The first two points are obvious, the third point says that what is being transformed are ordinary people, not having gone beyond the three realms, should not have requesting; the one who is transforming is at the thirty-third mind, it is not possible to say here again that there is requesting. If entering the Buddha fruit, the Buddha fruit has no duality, from whom does the Buddha request? The fourth point explains that first cutting off the correct causes, habitual ignorance in principle should not request, cutting off completely becoming a Buddha, the Buddha again has no requesting. The fifth point quotes the current sutra text to prove the Bodhisattva. The sixth point says 'from the Mahaprajnaparamita Sutra,' etc., the ancients thought that Prajna was before Vaipulya, so it says 'since the Mahaprajnaparamita Sutra.' First quoting the obstacle saying 'before the Lotus Sutra are all expedient means,' this is a predetermined conclusion; 'entrusting the poor son' below is setting up a difficulty. The karma received by the two vehicles are all Bodhisattva Dharma, if it is wealth entrusted by expedient means, why is it said that it is all mine? 'If entrusting wealth'
下重徴也。若所付財是真實者，菩薩于彼先得此財已成真實，豈至法華更索真實？第七意者，〈方便品〉云「一切聲聞辟支佛所不能知」，故小名方便是故須索。「佛子大乘」者，偈云「佛子行道已來世得作佛」，作佛是實，實不須索。下三可見。古今所計不出此十。
次破中雲「私總別駁之」者，私破也。「駁」謂斑駁，不純之狀，亦雜也。破彼如駁，正釋如純。所言「總」者，通立菩薩有索車義，則十義皆破。「索是求請」至「名求索」者，引前三業皆有索文，有法、喻、合。法意者，三乘之人成居未足皆未善行，來至此經咸須有索。喻中三句次第以對三法。「凡居」下閤中初明索意，索義兼三，及引文證具騰始末。由索故許、由許故與，許與有文何得無索？初明請中，請既彌勒居先，許豈獨酬身子？況身子普請恩沾自他，故云「愿為四眾」，四眾豈獨二乘？佛許非專小眾，故但通云當爲說等，許文可見。故知三週通語三乘。「法說竟身子歡喜」，即第二卷初。「譬說竟迦葉歡喜」，如〈信解〉初云「聞世尊授舍利弗記發希有心歡喜踴躍」。「宿世竟樓那歡喜」，如〈五百記〉初云「復聞宿世因緣之事心凈踴躍」。
次「別駁」者，先破第一云「齊三藏明菩薩不斷惑」者，前云菩薩未至許處，以不斷
【現代漢語翻譯】 現代漢語譯本：這是加重徵收。如果所交付的財物是真實的，菩薩在那之前已經得到此財物併成為真實，難道到了《法華經》還要索取真實嗎？第七個意思是，〈方便品〉中說『一切聲聞辟支佛所不能知』，所以小乘被稱為方便，因此需要索取。『佛子大乘』，偈語說『佛子行道已來世得作佛』，成佛是真實的，真實不需要索取。下面三個意思可以自己看到。古今所考慮的沒有超出這十個方面。
接下來破斥對方的觀點，說『分別從總體和個別上駁斥』，這是個別的破斥。『駁』是指斑駁，不純粹的狀態，也指雜亂。破斥對方的觀點就像駁雜，正面解釋就像純粹。所說的『總』，是指普遍認為菩薩有索取車子的意義，那麼這十個方面都被破斥了。『索是求請』到『名求索』，引用前面身、口、意三業都有索取的文句，有法、比喻、合。法的含義是，三乘之人成就的境界還不夠，都還沒有很好地修行，來到這部經都必須有所索取。比喻中的三句話依次對應三種法。『凡居』下面是閤中首先說明索取的意義，索取的意義兼顧身、口、意三業，並且引用經文證明，詳細地敘述了事情的始末。因為索取所以允許、因為允許所以給予，允許和給予都有經文，怎麼能說沒有索取呢？首先說明請求，既然請求是彌勒菩薩居於領先地位，那麼允許難道只酬答舍利弗嗎？況且舍利弗普遍請求，恩惠沾及自己和他人，所以說『愿為四眾』，四眾難道只有二乘嗎？佛的允許不是專門針對小乘，所以只是普遍地說應當為他們說等等，允許的經文可以見到。所以知道三週說法是普遍對三乘說的。『法說竟身子歡喜』，就是第二卷的開頭。『譬說竟迦葉歡喜』，如〈信解品〉開頭說『聞世尊授舍利弗記發希有心歡喜踴躍』。『宿世竟樓那歡喜』，如〈五百弟子受記品〉開頭說『復聞宿世因緣之事心凈踴躍』。
接下來是『分別駁斥』，先破斥第一個觀點，說『齊三藏明菩薩不斷惑』，前面說菩薩沒有到達允許的地方，因為沒有斷除煩惱。
【English Translation】 English version: This is a heavier levy. If the property given is genuine, the Bodhisattva would have already obtained this property and it would have become genuine. Why would they still seek genuineness in the Lotus Sutra? The seventh meaning is that the Expedient Means chapter says 'everything that Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas) cannot know', so the Lesser Vehicle is called expedient, therefore it is necessary to seek. 'Buddha-son, Great Vehicle', the verse says 'Buddha-sons, having practiced the path, will in future lives become Buddhas', becoming a Buddha is real, reality does not need to be sought. The following three meanings can be seen for oneself. What has been considered in the past and present does not exceed these ten aspects.
Next, refuting the other party's point of view, saying 'refute separately from the general and the individual', this is individual refutation. 'Refute' refers to mottled, an impure state, also refers to disorder. Refuting the other party's point of view is like mottled, and the positive explanation is like pure. The so-called 'general' refers to the universal view that Bodhisattvas have the meaning of seeking a cart, then these ten aspects are all refuted. 'Seeking is requesting' to 'named seeking', citing the previous sentences that body, speech, and mind all have the text of seeking, there are Dharma, metaphor, and combination. The meaning of Dharma is that the achievements of the three vehicles are not enough, and they have not practiced well. When they come to this sutra, they must all seek something. The three sentences in the metaphor correspond to the three Dharmas in order. 'All reside' below is the first explanation of the meaning of seeking in the combination. The meaning of seeking takes into account the three karmas of body, speech, and mind, and cites scriptures to prove it, describing the beginning and end of the matter in detail. Because of seeking, it is allowed; because of allowing, it is given. There are scriptures for allowing and giving, how can it be said that there is no seeking? First, explain the request. Since Maitreya (慈氏) Bodhisattva is in the leading position in the request, does the permission only respond to Śāriputra (舍利弗)? Moreover, Śāriputra universally requests, and the grace extends to himself and others, so it is said 'wishing for the four assemblies', are the four assemblies only the two vehicles? The Buddha's permission is not specifically for the Lesser Vehicle, so it is only generally said that they should be spoken to, etc. The text of permission can be seen. So it is known that the three rounds of teachings are universally spoken to the three vehicles. 'After the Dharma was spoken, Śāriputra rejoiced', which is the beginning of the second volume. 'After the parable was spoken, Kāśyapa (迦葉) rejoiced', as in the beginning of the Faith Understanding chapter, 'Hearing the World Honored One give Śāriputra the prediction of enlightenment, he developed a rare mind and rejoiced and leaped'. 'After the past life was spoken, Mahā-Kātyāyana (摩訶迦旃延) rejoiced', as in the beginning of the Five Hundred Disciples chapter, 'Again hearing the events of past lives, his mind was purified and he leaped'.
Next is 'separate refutation', first refuting the first point of view, saying 'Qi Three Piṭakas (藏) clarifies that Bodhisattvas do not cut off delusions', the previous said that Bodhisattvas have not reached the place of permission, because they have not cut off afflictions.
惑故不與二乘同至許果之處，故不索者，唯三藏中明菩薩不斷，故判云「齊」。言「依法華有四句」者，謂準今經須作四句攝機方盡，若無四句恐人謂機發獨在無障之人，故第二句即三藏菩薩。若獨二乘，二乘何曾障未除耶？逐要且列機發二句破舊不索，若不索者何以機發？然機不動亦有障除，第三句也。未發且指法華已前，若至法華除五千外無不發者。破第二義者，彼師意云：索但在小，諸大乘經並無菩薩索小乘果，今經菩薩豈應索小？故今破云入涅槃既同，何得不索者？乃以通教破之。汝云菩薩不索小果，通三乘人得理既同，俱被斥云悉是方便，欲更求實理須俱索，通教尚索況三藏耶？破第三者，彼文云：所化三祇百劫至補處來，猶是凡夫道理無索。此貶太甚，豈三祇百劫一向同凡？文仍不破，但破其能化三十三心思仍未盡故不應索，至佛復無索車之義，但總判云屬三藏耳。故菩提樹下三十二心猶名菩薩，時節既促索義不成，此則可爾；言思未盡此不應然。故以見惑凡夫況之，惑障全在大機尚發，況三十三心？言佛不索道理如然，彼亦不知因不至果，至三十三心必無實行，可中此佛實是三祇至果但斷見修而已還同羅漢，如雲世間有六羅漢，羅漢安得不索車耶？只由彼不知權，故且難之，其教既權進退有妨。破第四
【現代漢語翻譯】 現代漢語譯本 因為迷惑的緣故，（菩薩）不與聲聞、緣覺二乘人一樣到達證得阿羅漢果位的地方，所以說菩薩不求取（小乘的果位）。之所以這樣說，是因為在三藏經典中明確說明菩薩是不斷煩惱的，所以判決說（二乘和菩薩）是『齊等』的。 所說的『依照《法華經》有四句』，是指依據《法華經》的教義，必須用四種方式來攝受不同根器的眾生才能完備。如果沒有這四句，恐怕有人認為發起菩提心只存在於沒有業障的人。所以第二句指的是三藏教中的菩薩。如果只有二乘人，那麼二乘人難道沒有斷除業障嗎？ 因此，爲了抓住要點，姑且列出『機發』（指發起菩提心）的兩句來破斥舊說，即菩薩不求取小乘果位。如果不求取，又怎麼會發起菩提心呢？然而，即使根機沒有發動，也有業障消除的情況，這是第三句所指。『未發』指的是《法華經》之前的情況，到了《法華經》時，除了被勸退的五千人外，沒有不發菩提心的。 破斥第二種觀點，那位法師認為：求取（小乘果位）只存在於小乘，所有的大乘經典都沒有菩薩求取小乘果位的說法，那麼這部經中的菩薩怎麼會求取小乘果位呢？所以現在破斥說，既然（菩薩和小乘）進入涅槃是相同的，怎麼能說不求取呢？這是用通教的觀點來破斥的。你說菩薩不求取小乘果位，但通教中三乘人證得真理是相同的，都被斥責說是方便之說，想要進一步尋求真實的道理，就必須一起求取（佛果），通教尚且求取，何況三藏教呢？ 破斥第三種觀點，那篇文章說：所教化的眾生，經過三大阿僧祇劫、一百劫，直到補處菩薩（指彌勒菩薩）的階段，仍然是凡夫的道理，沒有求取（佛果）。這種貶低太過分了，難道三大阿僧祇劫、一百劫都一直和凡夫一樣嗎？文章仍然沒有破斥，只是破斥說能教化的三十三種心念仍然沒有窮盡，所以不應該求取（佛果），到了佛的階段就沒有求取車子的意義了，只是總的判決說屬於三藏教而已。所以在菩提樹下證得三十二心仍然稱為菩薩，因為時間緊迫，求取（佛果）的意義不能成立，這還可以說得過去；但說心念沒有窮盡，這就不應該這樣說。所以用有見惑的凡夫來比喻，業障完全存在，大的根機尚且能發動，何況是三十三種心念？ 說佛不求取（小乘果位）道理是這樣的，但他也不知道因不至果的道理，到了三十三種心念必定沒有實行，可以認為這位佛實際上是經過三大阿僧祇劫才證得佛果，但只是斷除了見惑和修惑而已，還和阿羅漢一樣，就像說世間有六個阿羅漢一樣，阿羅漢怎麼能不求取車子呢？只是因為他不知道權巧方便，所以姑且用這個來責難他，他的教義既然是權巧方便，那麼進退都有妨礙。 破斥第四種觀點
【English Translation】 English version Because of delusion, (Bodhisattvas) do not reach the place of attaining Arhatship like the Sravakas (hearers) and Pratyekabuddhas (solitary realizers) of the Two Vehicles, therefore it is said that Bodhisattvas do not seek (the fruits of the Lesser Vehicle). The reason for saying this is that the Tripitaka (three baskets of Buddhist scriptures) clearly states that Bodhisattvas do not sever afflictions, so it is judged that (the Two Vehicles and Bodhisattvas) are 'equal'. The statement 'According to the Lotus Sutra, there are four phrases' means that according to the teachings of the Lotus Sutra, four methods must be used to embrace beings of different capacities in order to be complete. Without these four phrases, it is feared that people will think that the arising of Bodhicitta (the mind of enlightenment) only exists in those without karmic obstacles. Therefore, the second phrase refers to the Bodhisattvas in the Tripitaka teachings. If there were only the Two Vehicles, then have the Two Vehicles not eliminated obstacles? Therefore, in order to grasp the key points, let us list the two phrases of 'awakening of potential' (referring to the arising of Bodhicitta) to refute the old view, that is, Bodhisattvas do not seek the fruits of the Lesser Vehicle. If they do not seek it, how can they arouse Bodhicitta? However, even if the potential is not awakened, there are cases where obstacles are eliminated, which is what the third phrase refers to. 'Not yet awakened' refers to the situation before the Lotus Sutra. When it comes to the Lotus Sutra, except for the five thousand who were dismissed, there is no one who does not arouse Bodhicitta. Refuting the second view, that teacher believes that: seeking (the fruits of the Lesser Vehicle) only exists in the Lesser Vehicle. All Mahayana (Great Vehicle) sutras do not have the saying of Bodhisattvas seeking the fruits of the Lesser Vehicle, so how can the Bodhisattvas in this sutra seek the fruits of the Lesser Vehicle? Therefore, now we refute that since (Bodhisattvas and the Lesser Vehicle) entering Nirvana (state of enlightenment) is the same, how can it be said that they do not seek it? This is refuted from the perspective of the Common Teaching (通教, Tongjiao). You say that Bodhisattvas do not seek the fruits of the Lesser Vehicle, but in the Common Teaching, the three vehicles attain the same truth, and they are all rebuked as expedient means. If you want to further seek the true principle, you must seek (Buddhahood) together. The Common Teaching still seeks it, let alone the Tripitaka Teaching? Refuting the third view, that article says: the beings being taught, after three great Asamkhyeya kalpas (incalculable eons), one hundred kalpas, until the stage of the Bodhisattva who will succeed the Buddha (補處菩薩, Bǔchù Púsà, referring to Maitreya Bodhisattva), are still the principles of ordinary beings and do not seek (Buddhahood). This kind of belittling is too much. Are three great Asamkhyeya kalpas and one hundred kalpas always the same as ordinary beings? The article still does not refute, but only refutes that the thirty-three kinds of thoughts that can be taught have not yet been exhausted, so they should not seek (Buddhahood). When it comes to the stage of the Buddha, there is no meaning of seeking the cart, but it is only generally judged to belong to the Tripitaka Teaching. Therefore, attaining the thirty-two minds under the Bodhi tree is still called a Bodhisattva. Because time is tight, the meaning of seeking (Buddhahood) cannot be established, which is still acceptable; but saying that thoughts have not been exhausted, this should not be said. Therefore, it is compared to an ordinary person with delusions of views. Obstacles are completely present, and great potential can still be aroused, let alone thirty-three kinds of thoughts? Saying that the Buddha does not seek (the fruits of the Lesser Vehicle) is true in principle, but he also does not know the principle that the cause does not lead to the fruit. When it comes to the thirty-three kinds of thoughts, there must be no actual practice. It can be considered that this Buddha actually attained Buddhahood after three great Asamkhyeya kalpas, but only severed the delusions of views and delusions of practice, and is still the same as an Arhat. It is like saying that there are six Arhats in the world. How can an Arhat not seek the cart? It is only because he does not know the expedient means, so he is temporarily blamed for this. Since his teachings are expedient means, then advancing and retreating are both hindered. Refuting the fourth view
意中，亦先牒難云「菩薩未斷習」乃至「斷盡」等者，此以第三文為例，前第三文若菩薩進斷習氣無知，理合成佛索義不成。「此三乘」下正判屬通，教既未實菩薩須索，次以具縛況之。破第五意者，彼以三乘之中菩薩為唯一。次「被會」下破，縱許菩薩伏斷不同，望二乘人亦名唯一，應知唯一語通待二不局，彼以所待二外只一唯一，不知四教當教菩薩俱名唯一，故三唯一仍須索車。當知前三是待二唯一，圓教唯一方是絕待，如三藏唯一之外猶有三教，通別可知。「夜光」明月珠也。破第六意者，彼謂般若至法華來一概真實。「汝不」下以共不共責之，共不共文出自《大論》，不共菩薩容可不索，彼有圓故。又不共兼別，別尚須索況共菩薩？故汝不知所付之財兼共不共，而一向云真實不索。又若云般若中菩薩真實不索，今反難之，二乘于彼被付真實，即同菩薩何須更索？況汝自云至法華來皆是真實，以汝不知三味異故。破第七中牒難竟，次破中引本門文者，彼本門文既大小己他俱是方便，望彼本文圓尚方便況復偏耶？今跡中三教皆是方便，況〈方便品〉初云「佛以方便力示以三乘教」，何時獨云唯示二乘？三俱方便是故俱索。破第八者，亦先敘難，次「汝不聞」下破，亦應更引前三週初十義之中有領文來。破第九者已
如前破。破第十云「猶是前義」者，不出三藏，破亦如前。世人明義多分不受四教之言，今但破云四階及以三乘共位與華嚴中菩薩不同。若復不受，請送《婆沙》、《俱舍》及《大品經》卻還天竺。
「自有行息」等者，大小別故，小乘息索，菩薩未息教權故索。「又菩薩」下更以義破，索是求請別名，豈有不求而得？「歸其詭累」者，「詭」詐也。「累」重疊也。十義多是詐累藏通，故一三九十全是三藏，第四五六博附通教，余之三意義含藏通，彼由不見《瓔珞》位行尚屬權施，非是發心二不別故；若是實者，與《華嚴經》普賢行愿同耶？異耶？故一家立義別尚須索，況復藏通！由彼立菩薩不斷，及以斷惑未窮並不須索，二乘斷惑是故須索，此則全迷斷惑菩薩亦須索車，況障未除大機動人？
「今當」下離為四句，斷與不斷、有索不索，況十六句遍。約五時初許古人墮在一句，若至十六句令無索成索，全令墮非無句可得。于中先列四句。
問：
初句與古人菩薩不索何別？
答：
今別有意，判在三藏故也。彼謂一切菩薩不斷故俱不索，或斷未盡是故不索。又引經論偶成通藏，以彼不知別圓義故。若本知者何事不立？
故今初且離為四句，用對四教、次歷五味，故初句
【現代漢語翻譯】 現代漢語譯本： 如同前面那樣破斥。破斥第十點說『仍然是前面的意思』，沒有超出三藏的範圍，破斥也和前面一樣。世人明白道理，大多不接受四教的說法，現在只是破斥說四階以及三乘共位與《華嚴經》中的菩薩不同。如果還不接受，請把《婆沙論》（Vibhasa，佛教論書名）、《俱舍論》（Abhidharmakosa，佛教論書名）和《大品經》（Mahaprajnaparamita Sutra，般若經的別稱）送回天竺去。 『自有行息』等等，因為大小乘不同，小乘止息求索，菩薩沒有止息教化的方便，所以求索。『又菩薩』下面進一步用義理來破斥，求索是請求的別名，難道有不求而能得到的嗎？『歸其詭累』，『詭』是欺詐，『累』是重疊。十個義理大多是欺詐重疊藏通二教的說法，所以第一、三、九、十全是三藏教的說法，第四、五、六廣泛依附通教，其餘的三意義包含藏通二教，他們因為沒有見到《瓔珞經》（Yingluo Sutra，菩薩戒經名）的位行還屬於權巧施設，不是因為發心二不別；如果是真實的，與《華嚴經》（Avatamsaka Sutra，大乘佛教經典）普賢行愿相同嗎？不同嗎？所以一家立義不同尚且需要求索，何況藏通二教！因為他們認為菩薩不斷煩惱，以及斷惑沒有窮盡，所以不需要求索，二乘斷惑所以需要求索，這完全迷惑了，斷惑的菩薩也需要索車，何況障礙沒有消除，大機動人？ 『今當』下面分離為四句，斷與不斷、有索與不索，何況十六句周遍。按照五時教判，最初允許古人落在一句，如果到了十六句，使沒有求索變成求索，完全使之落入沒有一句可以得到。其中先列出四句。 問： 第一句與古人菩薩不求索有什麼區別？ 答： 現在有特別的用意，判定在三藏教的緣故。他們認為一切菩薩不斷煩惱，所以都不求索，或者斷惑沒有窮盡，所以不求索。又引用經論，偶爾成就通教，因為他們不知道別教圓教的義理。如果本來知道，有什麼事不能成立？ 所以現在先分離為四句，用來對應四教，其次經歷五味，所以第一句。
【English Translation】 English version: It is refuted as before. Refuting the tenth point, saying 'It is still the previous meaning,' does not go beyond the Tripitaka (three divisions of the Buddhist canon), and the refutation is the same as before. Most people who understand the truth do not accept the teachings of the Four Teachings. Now, it is only refuted that the Four Stages and the common position of the Three Vehicles are different from the Bodhisattvas in the Avatamsaka Sutra (Flower Garland Sutra). If they still do not accept it, please send the Vibhasa (commentary on Buddhist scriptures), Abhidharmakosa (treasury of higher knowledge), and Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) back to India. 'Having their own cessation of practice,' etc., is because the Small Vehicle and the Great Vehicle are different. The Small Vehicle ceases seeking, while the Bodhisattva does not cease the expedient of teaching, so they seek. 'Also, the Bodhisattva' below further refutes with reason. Seeking is another name for requesting. How can one obtain without seeking? 'Attributing to their deceitful accumulation,' 'deceitful' means fraudulent, and 'accumulation' means repeated. Most of the ten meanings are fraudulent accumulations of the teachings of the Tripitaka and the Common Teaching. Therefore, the first, third, ninth, and tenth are all teachings of the Tripitaka. The fourth, fifth, and sixth broadly rely on the Common Teaching. The remaining three meanings contain the Tripitaka and the Common Teaching. They do not see that the positions and practices in the Yingluo Sutra (Garland Sutra) still belong to expedient means, not because the two minds of initial aspiration are not different; if it is real, is it the same as or different from the practices and vows of Samantabhadra in the Avatamsaka Sutra? Therefore, even if one school establishes different meanings, they still need to seek, let alone the Tripitaka and the Common Teaching! Because they believe that Bodhisattvas do not sever afflictions and that the severing of delusions is not exhausted, they do not need to seek. The Two Vehicles sever delusions, so they need to seek. This is completely confusing. Bodhisattvas who sever delusions also need to seek a vehicle, let alone those with obstacles not yet removed and great potential moving people? 'Now, we shall' divide it into four sentences: severing and not severing, seeking and not seeking, let alone the sixteen sentences being comprehensive. According to the Five Periods of Teaching, initially allowing the ancients to fall into one sentence, if it reaches sixteen sentences, making no seeking become seeking, completely causing them to fall into no sentence that can be obtained. Among them, the four sentences are listed first. Question: What is the difference between the first sentence and the ancient Bodhisattvas not seeking? Answer: Now there is a special intention, judged to be in the Tripitaka Teaching. They believe that all Bodhisattvas do not sever afflictions, so they do not seek, or that the severing of delusions is not exhausted, so they do not seek. They also cite sutras and treatises, occasionally achieving the Common Teaching, because they do not know the meanings of the Distinct Teaching and the Perfect Teaching. If they originally knew, what could not be established? Therefore, now we first divide it into four sentences, used to correspond to the Four Teachings, and then experience the Five Flavors, so the first sentence.
中望后三句，名同古師其意永殊，一往對句且立根本名不索耳。以三藏菩薩始終不斷，縱被斥時亦無可索，一往雖然猶未盡理，所以更開為十六句。又根本句中第二句為通教者，三乘俱斷故俱索車。第三句者，約未破無明名為不斷，是故須索，登地已斷是故不索，此則永異古今諸師，況第四句無非法界，更何斷索？故第四句方名不索，前三句中初雖不索，終卒須索，故三句中俱名為索。利者先索鈍者今索，以須開故應須必索。圓教尚不當于不索，何索之有？故不同古所立十義。次更隨味具教多少準例說之。故法華前三教菩薩一切容索，兩教二乘約時前後、顯密不同，更約五味良有以也。「宏綱大統」者，且立四句以對五味，未細分故。言「一一句」者，如前四句。「一一意」者，若直對句只是四教句復離四，故句亦名意，意者只是教中句也，如雲乳味兩意等也。故知障除只是惑斷，機動理合索車。準此中句，若從根本四中初句為首，應先從障未除機未動離為四句，應云未除未發、已除未發、亦除亦未除未發、非除非未除未發，未發非宗故不用之。初文且以除等對動，似是從根本中第二句上開出，既云一一句各開為四，只是皆以文中四句列諸教上，是則四教各以除等對動為句以明索車，宗在動故，故一一教中皆以除等對
動為言，故文但列四句為式，仍將此句歷五味簡，令知四味中諸機未純，故有當教后教不同。依今經意，雖有諸教障除不除，機動必唯圓教故也。
問：
前之三教當教論發，還對當教除不除等，此則可見。若並望于圓機論發，則菩薩通前二乘不定，圓教如何論斷等四，云何更動？
答：
應將初住以對住前而論四句，一切凡夫不斷五品名斷，初心修觀雖即法性，須作意斷且立斷名。六根即為第三句也。以第四句是圓本句，須歸初住，是故爾耳。故法華前教句教未融，來至法華唯有四除以對一發，故至法華無不索者，口索既爾機情可知。是則味味無有不索，但機情冥密故不論之。所以且對顯教諸味以成諸句，索之與斷其義眾多，如何乃以一言輒判？故云「斯宗不見」等。
次明體數不同者，舊三師中初一全非，次師似當然，第三師今不全許者，其理未顯，並由不說佛菩薩乘離合初后同異，所以須會不會。「所以」下破古，先通非之。次別引教，初引昔三，三既在昔驗一在今。次「華嚴」下皆引證四，即能所具列，初云說，次云出，說約教法，出約行儀，初三從應，第二從機，當知定有四法故也。「地論」等者，地論在別，尚列四觀觀於十善，當知諸法咸通四觀。瓔珞三乘即前三教，三
各開三即別教之乘也。平等即是圓教乘也。「今約教」下重以教門判向三四，但云三四未言優劣，故須教判。若三乘對真論同異者，即判初家；判三四九屬別圓者，更須約行方分別圓，應知藏通大意亦爾。雖引前經具足四教，妙部未顯，復須歷味方辯今經，《正法華》中亦先云象馬羊，后乃各賜大白象車，同一梵文誰非誰是？有人問云：出不見車是故即索，此未立城應須索城。今為答之，城約有譬，見何須索？
問：
車城俱方便，有無義必同，何故有無異，致令索不等？
答：
車由斥方便，失實故須索，城若非真實，亦同車處無。
問：
若爾應俱索，何故索不同？
答：
車但說方便，求實故有索，城云寶處近，是故不須索。
問：
方便略開三，未實故有索，已聞五佛章，何故譬中索？
答：
中根迷法說，故說車虛譬，有無宛然齊，智者無斯難。有人問：三車容可有上下，一城何得有出入？答：車亦無文說有下，城亦不曾說有出，車被斥虛義同下，城聞說化義同出，彼此從譬咸義立，皆已入證並須開，大車寶所既無殊，兩處妙理何差別？
「世人」下明大車體者，應如《玄》文顯體中辯，此為破古略辯異同。上雖明數及
【現代漢語翻譯】 現代漢語譯本
各開三，指的是別教（Biejiao）的乘法。平等，指的是圓教（Yuanjiao）的乘法。「今約教」以下，再次用教門來判斷向三乘或四教，但只說了三乘或四教，沒有說哪個更好，所以需要用教義來判斷。如果用三乘來討論真如的相同和不同，那就是判斷初家的觀點；判斷三四九屬於別教或圓教，更需要從修行方面來區分圓教，應該知道藏教（Zangjiao）和通教（Tongjiao）的大意也是如此。雖然引用了之前的經典，具備了四教，但《妙法蓮華經》（Miaofa Lianhua Jing）還沒有顯現，還需要經歷五味才能辨別現在的經典。《正法華經》（Zhengfa Hua Jing）中也先說了象、馬、羊，後來才各自賜予大白象車，同樣的梵文，誰是誰非呢？有人問：『出去沒看見車，所以才索要。』這是沒有建立城池，應該索要城池。現在回答：城池只是一個比喻，看見了還需要索要嗎？ 問： 車和城池都是方便之說，有和無的意義必定相同，為什麼有和無不同，導致索要的東西不一樣？ 答： 車是因為被斥責為方便之說，失去了真實，所以需要索要。城池如果不是真實的，也和車一樣不存在。 問： 如果這樣，應該都索要，為什麼索要的東西不同？ 答： 車只是說是方便之說，爲了追求真實，所以要索要。城池說寶藏的地方很近了，所以不需要索要。 問： 方便之說略微開啟了三乘，因為沒有真實，所以要索要。已經聽聞了五佛章，為什麼比喻中還要索要？ 答： 中等根器的人迷惑于佛法的說法，所以說車是虛假的譬喻。有和無完全一樣，有智慧的人沒有這樣的疑問。有人問：三車或許有上下之分，一座城池怎麼會有出入呢？答：經典中也沒有說車有上下之分，也沒有說城池有出入。車被斥責為虛假，意義和下等一樣，城池聽說教化，意義和出入一樣，彼此都是從譬喻中建立意義，都已經進入了證悟，都需要開啟大車和寶藏的地方既然沒有區別，兩處的妙理有什麼差別？ 「世人」以下，說明大車的本體，應該像《玄義》（Xuanyi）文中顯現本體那樣辨別，這是爲了破斥古人的觀點，簡略地辨別相同和不同。上面雖然說明了數量和
【English Translation】 English version
『Each opens three』 refers to the vehicle of the Distinct Teaching (Biejiao). 『Equality』 refers to the vehicle of the Perfect Teaching (Yuanjiao). Below 『Now according to the teaching,』 the three or four teachings are judged again by the teaching doctrines, but only the three or four teachings are mentioned, without saying which is better, so it is necessary to judge by the teachings. If the three vehicles are used to discuss the similarities and differences of Suchness, then that is judging the view of the initial school; judging that the three, four, and nine belong to the Distinct or Perfect Teaching, it is even more necessary to distinguish the Perfect Teaching from the perspective of practice. It should be known that the general meaning of the Tripitaka Teaching (Zangjiao) and the Shared Teaching (Tongjiao) is also like this. Although the previous scriptures are cited, possessing the four teachings, the Wonderful Dharma Lotus Sutra (Miaofa Lianhua Jing) has not yet manifested, and it is still necessary to go through the five flavors to distinguish the present scripture. In the Sutra of the Correct Dharma Flower (Zhengfa Hua Jing), elephants, horses, and sheep were mentioned first, and then great white elephant carts were given to each. The same Sanskrit text, who is right and who is wrong? Someone asks: 『Not seeing the cart upon exiting, therefore requesting it.』 This is not establishing a city, one should request a city. Now to answer: the city is just a metaphor, is it necessary to request it after seeing it? Question: The cart and the city are both expedient means, the meaning of existence and non-existence must be the same, why are existence and non-existence different, leading to unequal requests? Answer: The cart is because it is criticized as an expedient means, losing its reality, so it needs to be requested. If the city is not real, it is also non-existent like the cart. Question: If so, everything should be requested, why are the requests different? Answer: The cart only says it is an expedient means, seeking reality, so it needs to be requested. The city says the place of treasure is near, so it does not need to be requested. Question: The expedient means slightly opens the three vehicles, because it is not real, so it needs to be requested. Having already heard the chapter of the Five Buddhas, why is it still requested in the metaphor? Answer: People of middle capacity are confused by the Dharma teachings, so the cart is said to be a false metaphor. Existence and non-existence are completely the same, wise people have no such doubts. Someone asks: Perhaps the three carts have high and low distinctions, how can a city have entrances and exits? Answer: The scriptures also do not say that the carts have high and low distinctions, nor do they say that the city has entrances and exits. The cart is criticized as false, the meaning is the same as inferior, the city hears of transformation, the meaning is the same as entrances and exits, both establish meaning from metaphors, having already entered enlightenment, both need to open. Since the great cart and the place of treasure have no difference, what is the difference between the wonderful principles of the two places? Below 『Worldly people,』 it explains the substance of the great cart, it should be distinguished like the manifestation of substance in the Profound Meaning (Xuanyi) text. This is to refute the views of the ancients, briefly distinguishing similarities and differences. Although the above explains the number and
索不索，若不辯體，將何以明解行之本？已下諸師章安所引，故出今釋雲天臺師。初光宅、莊嚴雖並云高廣，而據果計因對昔未絕，故光宅指果此有五失：一者因乘無體乘何而出，二者名濫小乘果尚須索，三者以用為體能所不分，四者待昔無絕開權不成，五者攝法不遍以隔凡下。別無盡智之語，況復圓耶？別圓雖有無生之名，語同意別，斷證永乖是故不用。況以今待昔方為高廣，當知當體無高廣也。莊嚴在因，果必無體，況行是具度亦非所嚴，上求下化四教皆然，況唯知語其高廣、不解始終不二。舊師不取功德意斥莊嚴，欲同光宅又不云果，智屬白牛體亦不成，過準前說。又一師取福慧者，總破前三引無漏根力等屬慧，禪定解脫等屬福，豈但慧耶者？正斥第三，福慧已非車體。復謬引昔文證今，深不可也。過失云云，又取有解者，似符光宅。「空解無動故不取」者，意謂運義不成，不意運都無體。「盡無生智即有解」者，從所盡所無立名故也。又一師分對小乘，大乘但取實慧方便，運動如前。
「私謂」下章安通斥，牙等雖象通別不同，通則無非像身，別則身非耳等。準譬破義意亦可知，故亡體者通別俱迷。「至賜車中點出」者，高廣為體永異諸古。次辯小車並運不運，兼辯因果及索不索者，因便明之令識所開
【現代漢語翻譯】 現代漢語譯本：索不索（是否需要尋求），若不辨體（如果不辨明車體的真實性），將何以明解行之本（又如何能夠明白理解、修行之根本）？已下諸師章安所引（以下諸位法師的觀點是章安大師所引用的），故出今釋雲天臺師（所以現在解釋說是天臺宗的觀點）。初光宅（最初光宅寺）、莊嚴寺（莊嚴寺）雖然都說高廣（法華經的車體是高大寬廣的），而據果計因（根據果位來推測因地），對昔未絕（對於過去的觀點沒有完全斷絕），故光宅指果此有五失（所以光宅寺認為果位是車體，這有五個過失）：一者因乘無體乘何而出（如果因地的乘沒有實體，那麼乘又從何而來），二者名濫小乘果尚須索（名稱和小乘混淆，果位尚且需要尋求），三者以用為體能所不分（以作用為車體，能和所不能區分），四者待昔無絕開權不成（依賴過去的觀點沒有斷絕，那麼開權顯實就不能成立），五者攝法不遍以隔凡下（攝受的法不全面，和凡夫、下根之人隔絕）。別無盡智之語（沒有窮盡智慧的說法），況復圓耶（更何況是圓教呢）？別圓雖有無生之名（別教和圓教雖然都有無生的名稱），語同意別（但說法相同，意義不同），斷證永乖（斷和證永遠相違背），是故不用（所以不採用）。況以今待昔方為高廣（何況用現在的觀點來對待過去的觀點才認為是高大寬廣），當知當體無高廣也（應當知道車體本身並沒有高大寬廣的說法）。莊嚴在因（莊嚴寺認為因地是車體），果必無體（那麼果位必定沒有車體），況行是具度亦非所嚴（何況修行只是工具，度化也不是車體所莊嚴的），上求下化四教皆然（上求佛道，下化眾生，四教都是如此），況唯知語其高廣、不解始終不二（何況只知道說它高大寬廣，不理解始終不二的道理）。舊師不取功德意斥莊嚴（舊的法師不取功德，用意是駁斥莊嚴寺的觀點），欲同光宅又不云果（想要和光宅寺的觀點相同，又不說是果位），智屬白牛體亦不成（智慧屬於白牛，車體也不能成立），過準前說（過失參照前面的說法）。又一師取福慧者（又有一位法師認為福慧是車體），總破前三引無漏根力等屬慧（總的破斥前面三種觀點，引用無漏根力等屬於智慧），禪定解脫等屬福（禪定解脫等屬於福德），豈但慧耶者（難道僅僅是智慧嗎）？正斥第三（正是駁斥第三種觀點），福慧已非車體（福慧已經不是車體）。復謬引昔文證今（又錯誤地引用過去的經文來證明現在的觀點），深不可也（實在是不可以）。過失云云（過失等等），又取有解者（又有人認為有解是車體），似符光宅（似乎符合光宅寺的觀點）。『空解無動故不取』者（『空解沒有運動的作用所以不採用』），意謂運義不成（意思是說運動的意義不能成立），不意運都無體（不是說運動根本沒有車體）。『盡無生智即有解』者（『窮盡無生智就是有解』），從所盡所無立名故也（是從所窮盡、所沒有的方面來立名的緣故）。又一師分對小乘（又有一位法師分判對應小乘），大乘但取實慧方便（大乘只取實慧和方便），運動如前（運動的說法和前面一樣）。 『私謂』下章安通斥（『我私下認為』以下是章安大師總的駁斥），牙等雖象通別不同（牙齒等雖然是象的一部分，但通教和別教不同），通則無非像身（通教認為沒有不是象身的），別則身非耳等（別教認為身體不是耳朵等）。準譬破義意亦可知（按照這個比喻來破斥車體的意義也可以知道），故亡體者通別俱迷（所以認為沒有車體的人，是對通教和別教都迷惑）。『至賜車中點出』者（『到賜車中點出』是指），高廣為體永異諸古（高大寬廣的車體永遠不同於過去的觀點）。次辯小車並運不運（其次辨別小車並運還是不運），兼辯因果及索不索者（兼辨別因果以及是否需要尋求），因便明之令識所開（因此就明白它，使認識得到啓發）。
【English Translation】 English version: So bu suo (Whether it is necessary to seek), if not to distinguish the body (If the true nature of the vehicle body is not distinguished), how can the root of understanding and practice be clarified? The following masters' views are quoted by Zhang'an, hence the current explanation states that it is the Tiantai school's view. Initially, Guangzhai Temple and Zhuangyan Temple both spoke of 'high and broad' (the vehicle body of the Lotus Sutra is tall and wide), but based on the fruit to measure the cause (inferring the causal ground from the fruit position), the past was not completely severed (the past views were not completely cut off), so Guangzhai pointed to the fruit, which has five faults: First, if the causal vehicle has no body, from what does the vehicle emerge? Second, the name is confused with the Hinayana, and even the fruit position still needs to be sought. Third, taking function as the body does not distinguish between the able and the object. Fourth, relying on the past without severing it means that the opening of provisional teachings cannot be established. Fifth, the Dharma is not comprehensively included, separated from ordinary people and those of lower capacity. There is no mention of exhaustive wisdom, let alone the perfect teaching? Although the separate and perfect teachings have the name of non-origination, the words are the same but the meanings are different, and the severance and realization are forever contradictory, so it is not adopted. Moreover, using the present to treat the past as high and broad, it should be known that the body itself has no high and broad aspect. Zhuangyan Temple considers the causal ground as the vehicle body, then the fruit position must have no body. Moreover, practice is merely a tool, and deliverance is not adorned by the vehicle body. Seeking enlightenment above and transforming sentient beings below are the same in all four teachings. How can one only know to speak of its high and broad nature without understanding the principle of non-duality from beginning to end? The old masters did not adopt merit and virtue, intending to refute Zhuangyan Temple's view, wanting to be the same as Guangzhai Temple's view but not saying it is the fruit position. Wisdom belongs to the white ox, and the vehicle body cannot be established either. The fault is as previously stated. Another master takes blessings and wisdom as the vehicle body, generally refuting the previous three views, citing the un-leaked roots and powers as belonging to wisdom, and meditation, liberation, etc., as belonging to blessings. Is it merely wisdom? This is precisely refuting the third view; blessings and wisdom are already not the vehicle body. Furthermore, it is a mistake to cite past texts to prove the present view, which is deeply unacceptable. Faults, etc. Another takes 'having understanding' as the vehicle body, seemingly in accordance with Guangzhai Temple's view. 'Empty understanding has no movement, so it is not adopted,' meaning that the meaning of movement cannot be established, not that movement has no body at all. 'Exhaustive non-origination wisdom is having understanding,' because it is named from what is exhausted and what is not. Another master distinguishes and corresponds to the Hinayana, while the Mahayana only takes real wisdom and skillful means, and the explanation of movement is the same as before. 'Privately thinking,' below is Zhang'an's general refutation. Although teeth, etc., are parts of the elephant, the common and separate teachings are different. The common teaching considers that there is nothing that is not the elephant's body, while the separate teaching considers that the body is not the ears, etc. According to this analogy, the meaning of refuting the vehicle body can also be known. Therefore, those who think there is no vehicle body are confused about both the common and separate teachings. 'To the point out in the bestowed vehicle' refers to the fact that the high and broad vehicle body is forever different from the past views. Next, distinguish whether the small vehicle moves together or not, and also distinguish between cause and effect and whether it needs to be sought. Therefore, understand it and let the knowledge be enlightened.
，既先索小先須識小。言「八智通因果」者，亦應云通漏無漏，如他心智即以法類道及俗智所成故也。何者？若他心智緣他無漏心，須以法類道他心智知，若他心智緣他有漏心，須以世俗他心智知，若果地他心智即果地他心世俗智知，若因人他心智即因地他心世俗智知，自餘六智若初果人斷見六智灼然屬因，若二三果及以非想餘一品來，所有六智亦屬於因，最後一品方乃屬果。「若依」去古人引教，破前一向用果。「然但」下古人正釋。「要因」下釋妨，有旁正故。「若內」下更立妨。「然果」下釋妨，果無自克由因至故，故使此果得名好運，中道不達表非好運，從后為名故名好運。乘只是車車本動運，運因至果得好運名，既可並頒理須雙立。「若乘」下古人乘向所釋立索車妨。「舊云」下釋妨，釋卻成妨。舊釋意云「機索可解」者，機蘊于內，可發名索，機雖有索但冥在心，情未猶豫故使不述，雖情動于中未彰于口，只由情故以天眼觀，進退生疑情從佛索。「若尋」下今家破舊。有文、義二妨。于第二妨中有四相違：第一與當文滅想相違，二「又佛」下與須見余佛決了相違，三「又初」下與下不見上相違，四「又羅漢」下與修因時未見果相違。初二可見。第三引例，「又與攝大乘違」者，諸論天眼下不見上，必無二
【現代漢語翻譯】 現代漢語譯本 既要先尋求小的（智慧），就必須先認識小的（智慧）。說到『八智通因果』（八種智慧能夠通達因果關係），也應該說通達有漏和無漏（兩種狀態）。為什麼呢？比如他心智（能夠了解他人內心的智慧），就是由法智、類智、道智以及世俗智所成就的。這是什麼道理呢？如果他心智所緣的是他人無漏的心，就必須用法智、類智、道智和他心智來了解；如果他心智所緣的是他人有漏的心，就必須用世俗的他心智來了解；如果是果地（佛果的境界）的他心智，就用果地的他心世俗智來了解；如果是因地（修行階段）的人的他心智，就用因地的他心世俗智來了解。其餘六種智慧，如果初果（須陀洹）的人斷除了見惑，這六種智慧顯然屬於因地；如果是二果（斯陀含）、三果（阿那含）以及非想非非想處天還剩最後一品煩惱的人，所有的六種智慧也屬於因地；只有斷除了最後一品煩惱，才屬於果地。 『如果依據』以下是古人引用教證，爲了破斥之前一味地用果地（的智慧）。『然而但是』以下是古人正式的解釋。『因為需要』以下是解釋疑問，因為有旁證和正證的緣故。『如果內心』以下是進一步提出疑問。『然而果』以下是解釋疑問，果地（的成就）不是自己產生的，而是由因地（的修行）達到的，所以使得這個果地得到『好運』的名稱。中道（不偏不倚的道路）沒有通達，表明不是好運。從結果來命名，所以叫做『好運』。乘只是車，車本身是運動的，運動從因地到達果地，得到好運的名稱，既然可以並列頒佈，道理上就必須雙重成立。『如果乘』以下是古人憑藉之前所解釋的，提出索車（索取車）的疑問。『舊說』以下是解釋疑問，解釋了反而成了疑問。舊的解釋意思是『機索可以解開』，機蘊藏在內心，可以引發叫做索，機雖然有索，但是隱藏在心中，情感沒有猶豫，所以沒有陳述出來，雖然情感在心中涌動，但是沒有表現在口頭上，只是因為情感的緣故，用天眼觀察，進退產生疑惑，情感從佛那裡索取。 『如果尋找』以下是今家的破斥舊說。有文、義兩個方面的妨礙。在第二個妨礙中有四個方面是相違背的：第一，與當文的滅想（寂滅之想）相違背；第二，『又佛』以下，與必須見到其餘的佛才能決斷相違背；第三，『又初』以下，與下面的人不能見到上面的人相違背；第四，『又羅漢』以下，與修因的時候沒有見到果相違背。前兩個方面是顯而易見的。第三個方面引用例子，『又與《攝大乘論》相違背』，各論中天眼（天眼通）是下面的人不能見到上面的人，必定沒有二（種情況）。
【English Translation】 English version One must first seek the small (wisdom), then one must first recognize the small (wisdom). When it is said that 'the eight wisdoms penetrate cause and effect' (the eight wisdoms can penetrate the relationship between cause and effect), it should also be said that they penetrate the defiled and undefiled (two states). Why? For example, telepathy (the wisdom to understand the minds of others) is accomplished by Dharma wisdom, analogous wisdom, path wisdom, and conventional wisdom. What is the reason for this? If telepathy is directed towards the undefiled mind of another, it must be understood with Dharma wisdom, analogous wisdom, path wisdom, and telepathy; if telepathy is directed towards the defiled mind of another, it must be understood with conventional telepathy; if it is the telepathy of the Fruition Ground (the state of Buddhahood), it is understood with the conventional wisdom of the Fruition Ground; if it is the telepathy of a person in the causal ground (the stage of practice), it is understood with the conventional wisdom of the causal ground. The remaining six wisdoms, if a person of the first fruit (Srotapanna) has severed the delusions of views, these six wisdoms clearly belong to the causal ground; if it is a person of the second fruit (Sakadagami), third fruit (Anagami), and those in the Realm of Neither Perception Nor Non-Perception who still have the last shred of affliction, all six wisdoms also belong to the causal ground; only when the last shred of affliction is severed does it belong to the Fruition Ground. 'If based on' below is the ancients quoting teachings to refute the previous one-sided use of the Fruition Ground (wisdom). 'However, but' below is the ancients' formal explanation. 'Because it is needed' below is the explanation of the question, because there are collateral and direct proofs. 'If the inner' below is a further question. 'However, the fruit' below is the explanation of the question, the Fruition Ground (achievement) is not self-generated, but is reached by the causal ground (practice), so that this Fruition Ground gets the name 'good fortune'. The Middle Way (the path of impartiality) has not been reached, indicating that it is not good fortune. Named from the result, so it is called 'good fortune'. The vehicle is just a car, the car itself is moving, the movement from the causal ground to the Fruition Ground, gets the name of good fortune, since it can be issued in parallel, the principle must be established doubly. 'If the vehicle' below is the ancients relying on the previous explanation, raising the question of asking for a car (asking for a vehicle). 'Old saying' below is the explanation of the question, the explanation becomes a question. The old explanation means 'the mechanism can be unlocked', the mechanism is hidden in the heart, can be triggered called cable, although the machine has a cable, but hidden in the heart, the emotion is not hesitant, so it is not stated, although the emotion is surging in the heart, but not expressed in words, just because of the emotion, using the heavenly eye to observe, advance and retreat produce doubts, the emotion is asking from the Buddha. 'If you look for' below is the present family's refutation of the old saying. There are two obstacles in terms of text and meaning. In the second obstacle, there are four aspects that are contradictory: first, it contradicts the extinction of thought (the thought of extinction) in the current text; second, 'also Buddha' below, contradicts the need to see the rest of the Buddhas to make a decision; third, 'also the first' below, contradicts the lower cannot see the upper; fourth, 'also Arhat' below, contradicts not seeing the fruit when cultivating the cause. The first two aspects are obvious. The third aspect cites examples, 'also contradicts the Mahāyānasaṃgraha', in each treatise, the heavenly eye (divine eye) is that the lower cannot see the upper, there must be no two (situations).
乘見於界外。「今言」下正釋。言「昔日」者，昔住小教，既其被斥情有所望，準此判意情通二味，因斥舊解情索理違，故今為立情索之義；若單論情取意為語，以機生故所以情動，故機情索通遍二酥，別分二味。「索求」至「之實」者，若是方便，昔實何在？「機在大乘」等者，釋求實意，至口索時大機已發，情求昔實意在今真，此則機實而情假。「又情」下重申假以扣實，故情實而口假，故機情時未彰于口，口索之日必具機情。「六度通教例爾」者，嚮明兩教二乘既然，故知兩教菩薩亦爾。何者？昔五百八千俱被彈斥，般若淘汰受益事同，既見身子騰疑，佛釋理應沾已，默然在座佇聖申通。
「有兩章兩廣兩釋」者，此依未次，疏列稍似難見，準文次第兩章並標，廣釋間出。
法華文句記卷第六(中)
法華文句記卷第六(下)
唐天臺沙門湛然述
「一等子」下標兩章門。言「子等故則心等」者，先明子等者，無非子故故心必等，其心若等其子必等，心即心性故佛性等，由皆是子故心無偏，財法復多是故心等。「車等」者，初明等意所賜不二，是故云等。但點所習無非妙乘，只緣性同賜義則等。「而言」下卻以子等釋車等疑，既雲車等何以各賜？昔習不同諸位不一，至此所說無
【現代漢語翻譯】 現代漢語譯本： 乘（Yana，交通工具，這裡指教法）見於界外。『今言』以下正式解釋。說『昔日』，是指過去住在小乘教法中，既然他們被斥責，心中有所期望，依照這個判斷，他們的心意貫通二味（指權教和實教），因為斥責舊的理解，心中尋求與真理相悖的東西，所以現在為他們建立尋求真理的意義；如果單單從情感上理解意義，因為機緣產生，所以情感發動，所以機緣和情感貫通二酥（指從牛身上提取的乳製品，比喻佛法的不同階段），分別代表不同的階段。『索求』到『之實』，如果是方便法門，那麼過去的真實在哪裡？『機在大乘』等，解釋尋求真實的意義，到口頭尋求時，大乘的機緣已經成熟，尋求過去的真實，意在現在的真實，這就是機緣是真實的，而情感是虛假的。『又情』下，再次申明用虛假來扣問真實，所以情感是真實的，而口頭是虛假的，所以機緣和情感在當時還沒有在口頭上顯現，口頭尋求的那一天，必定具備機緣和情感。『六度通教例爾』，前面說明兩教的二乘是這樣，所以知道兩教的菩薩也是這樣。為什麼呢？過去五百八千人都被彈斥，般若（Prajna，智慧）淘汰，受益的事情相同，既然見到舍利弗（Sariputra）產生疑問，佛陀解釋，理應沾溉自己，默默地坐在座位上，等待聖者的神通。 『有兩章兩廣兩釋』，這是依照未來的次第，疏略地排列，稍微顯得難以理解，依照文的次第，兩章並列，廣泛的解釋穿插其中。 法華文句記卷第六(中) 法華文句記卷第六(下) 唐天臺沙門湛然述 『一等子』下標兩章門。說『子等故則心等』，首先說明子等，沒有不是佛子的，所以心必定平等，心如果平等，那麼佛子必定平等，心就是心性，所以佛性平等，因為都是佛子，所以心沒有偏頗，財法又多，所以心平等。『車等』，首先說明平等的意義，所賜予的是不二法門，所以說是平等。只是點明所學習的沒有不是妙乘（指一佛乘），只因爲本性相同，所以賜予的意義是平等的。『而言』下，卻用佛子平等來解釋車等（指羊車、鹿車、牛車）的疑問，既然說車是平等的，為什麼各自賜予不同的車？過去所學習的不同，所處的地位不一樣，到這裡所說的沒有
【English Translation】 English version: The Yana (vehicle, referring to the teachings) is seen beyond the boundaries. The following 'now speaking' is the formal explanation. Saying 'in the past' refers to those who formerly resided in the Lesser Vehicle teachings. Since they were rebuked, they had expectations in their hearts. According to this judgment, their minds penetrate the two flavors (referring to provisional and real teachings). Because the old understanding was rebuked, their hearts sought something contrary to the truth. Therefore, the meaning of seeking the truth is now established for them. If one simply understands the meaning from an emotional perspective, because the opportunity arises, the emotion is stirred. Therefore, the opportunity and emotion penetrate the two 'surs' (referring to dairy products extracted from cows, used as a metaphor for different stages of the Buddha's teachings), representing different stages separately. From 'seeking' to 'the reality,' if it is an expedient means, where is the past reality? 'The opportunity is in the Mahayana' and so on, explains the meaning of seeking the real. When the request is made verbally, the opportunity for the Mahayana has matured. Seeking the past reality is intended for the present reality. This means that the opportunity is real, while the emotion is false. 'Also, emotion' below, reiterates using the false to inquire about the real. Therefore, the emotion is real, while the verbal expression is false. Therefore, the opportunity and emotion were not manifested verbally at that time. On the day of verbal request, the opportunity and emotion must be present. 'The Six Paramitas are the same in the Shared Teaching' means that the Two Vehicles of the Two Teachings were explained earlier, so we know that the Bodhisattvas of the Two Teachings are also the same. Why? In the past, the five hundred and eight thousand were all rebuked. The Prajna (wisdom) eliminated and the benefits were the same. Since Shariputra (Sariputra) was seen to have doubts, the Buddha explained, and they should be benefited. They silently sat in their seats, waiting for the holy one's spiritual power. 'There are two chapters, two broad explanations, and two interpretations.' This is according to the future order. The sparse arrangement appears slightly difficult to understand. According to the order of the text, the two chapters are listed together, and the broad explanations are interspersed. Annotations on the Words and Phrases of the Lotus Sutra, Volume Six (Middle) Annotations on the Words and Phrases of the Lotus Sutra, Volume Six (Lower) Composed by the Tang Dynasty Tiantai Monk Zhanran 'One equal son' marks the two chapter headings. Saying 'If the sons are equal, then the minds are equal' first explains that the sons are equal. There is no one who is not a Buddha's son, so the minds must be equal. If the minds are equal, then the Buddha's sons must be equal. The mind is the mind-nature, so the Buddha-nature is equal. Because they are all Buddha's sons, the mind is not biased. Wealth and Dharma are abundant, so the minds are equal. 'The carts are equal' first explains the meaning of equality. What is bestowed is the non-dual Dharma, so it is said to be equal. It only points out that what is learned is none other than the Wonderful Vehicle (referring to the One Buddha Vehicle). Only because the nature is the same, the meaning of the bestowal is equal. 'And saying' below, uses the equality of the Buddha's sons to explain the doubt about the carts (referring to the goat cart, deer cart, and ox cart). Since it is said that the carts are equal, why are different carts bestowed to each? What was learned in the past was different, and the positions were different. What is said here is not
非一乘。何以故？若一人不遍不名子等。且云本習應遍諸法，一物不與不名賜等，所謂色心逆順依正行理因果自他解惑小大慧福，故知等賜只是開彼三乘六道無非一如，故一一如無不遍攝遍具遍入，一切眾生誰無四方道場之分，誰不理有大車具度，待時待緣是故爾耳，故至今日方云各賜。言「橫周」等者，法界三諦並非橫豎，雖無橫豎法界從遍言橫則便，三諦名異言豎則便，不二互顯思之可見。言「四辯」者，謂法、義、辭、說，七辯大同。法謂一切法之名字分別無滯，分別三乘不壞法性。義謂諸法之義了了通達，知一切義皆入實相。辭即言說名字莊嚴，隨其所應能令得解，一切眾生殊方異類，多少廣狹諸道男女，三世九世諸教諸門聞者悉解。樂說謂能於一字說一切字，於一語中說一切語，於一法中說一切法，隨所說者無不真實，十二八萬隨根所樂而為說之。「四無量」者，四諦為境，二苦二樂故也。本是不思議之梵行也，故《大經》云：「慈若有無非有非無如是之慈，名如來慈」，故三諦慈攝四遍也。四弘四攝並依境判，方異余經。「四弘」具如《止觀》第一第五。此之四弘即是前來四無量也。「四攝」略如《止觀》第七記。神通七覺並以無緣而為所依，如《止觀》第七無作道諦中明。「綩」繡衣也。「綖」者天子
【現代漢語翻譯】 現代漢語譯本 並非唯一的一乘（Ekayana，唯一佛乘）。為什麼這樣說呢？如果一個人不能普遍存在，就不能稱之為『子』等等。而且，如果原本所學習的不能普遍存在於一切法中，如果一物不被給予，就不能稱之為『賜』等等。這裡所說的色（Rupa，物質）、心（Citta，精神）、逆（煩惱）順（菩提）、依（果報）正（因行）、行（Karma，行為）、理（真理）、因（Hetu，原因）、果（Phala，結果）、自（自身）他（他人）、解（解脫）惑（迷惑）、小（小乘）大（大乘）、慧（Prajna，智慧）、福（Punya，福德），由此可知，所謂的『等』和『賜』，只是爲了開啟那三乘（Triyana，聲聞乘、緣覺乘、菩薩乘）六道（Gati，天道、人道、阿修羅道、畜生道、餓鬼道、地獄道），無非都是同一如（Tathata，真如）。因此，每一個『如』都無不普遍攝取、普遍具備、普遍進入。一切眾生誰沒有四方道場的份，誰不具備可以被大車（Mahayana，大乘）度化的道理，只是等待時機和因緣罷了，所以才說直到今天才各自給予。 說到『橫周』等等，法界（Dharmadhatu，宇宙）三諦（Tisatya，空諦、假諦、中諦）並非橫向或縱向。雖然沒有橫向或縱向，但法界是從普遍性而言的，說橫向也可以，三諦只是名稱不同而已，說縱向也可以，不二（Advaya，不二）互相顯現，思考一下就可以明白。說到『四辯』，指的是法（Dharma，佛法）、義（Artha，意義）、辭（Nirukti，言辭）、說（Pratibhana，辯才）。七辯（Saptapratibha）大同小異。法指的是一切法的名字，分別沒有滯礙，分別三乘而不破壞法性。義指的是對於諸法的意義了了通達，知道一切意義都進入實相（Bhuta-tathata，真如實相）。辭指的是言說名字莊嚴，隨著所應能使人得到理解，一切眾生殊方異類，多少廣狹諸道男女，三世九世諸教諸門，聽聞的人都能理解。樂說指的是能從一個字說出一切字，從一句話中說出一切話，從一法中說出一切法，隨著所說沒有不真實的，十二萬八千，隨著根器所喜好而為他們宣說。 『四無量』指的是以四諦（Aryasatya，苦諦、集諦、滅諦、道諦）為境界，因為有二苦二樂的緣故。原本是不思議的梵行（Brahmacarya，清凈行），所以《大經》（Mahaparinirvana Sutra，《大般涅槃經》）說：『慈若是有若無，非有非無，這樣的慈，名為如來慈』，所以三諦的慈悲也普遍攝取四種。四弘誓願（Caturapramana，四弘誓願）和四攝法（Catuhsamgrahavastu，四攝法）都是依據境界來判斷，與其他的經典不同。『四弘』具體內容如《止觀》（Mohe Zhiguan，《摩訶止觀》）第一和第五。這裡的四弘誓願就是前面所說的四無量心。『四攝』簡略內容如《止觀》第七的記載。神通（Abhijnana，神通）和七覺支（Saptabodhyangani，七覺支）都是以無緣為所依，如《止觀》第七無作道諦中說明。『綩』指的是繡衣。『綖』指的是天子。
【English Translation】 English version It is not the One Vehicle (Ekayana). Why is that? If a person cannot be pervasive, they cannot be called 'son,' and so on. Furthermore, if what is originally learned cannot pervade all dharmas, if a thing is not given, it cannot be called 'bestowed,' and so on. What is referred to here as form (Rupa), mind (Citta), adverse (afflictions), favorable (bodhi), dependent (retribution), upright (causal actions), action (Karma), principle (truth), cause (Hetu), effect (Phala), self (oneself), other (others), liberation (from delusion), delusion (illusion), small (Small Vehicle), great (Great Vehicle), wisdom (Prajna), merit (Punya), thus it is known that the so-called 'equal' and 'bestowed' are merely to open up the Three Vehicles (Triyana: Sravakayana, Pratyekabuddhayana, Bodhisattvayana) and the Six Realms (Gati: Deva, Asura, Human, Animal, Preta, Naraka), which are all none other than the One Suchness (Tathata). Therefore, each and every 'Suchness' is without exception universally encompassing, universally possessing, and universally entering. Among all sentient beings, who does not have a share in the Dharma assembly of the four directions, who does not possess the principle of being delivered by the Great Vehicle (Mahayana), it is only a matter of waiting for the right time and conditions, that is why it is said that each is bestowed differently until today. Speaking of 'horizontal pervasion,' etc., the Dharmadhatu (universe) and the Three Truths (Tisatya: Sunyata, Provisional Existence, Middle Way) are neither horizontal nor vertical. Although there is no horizontal or vertical, the Dharmadhatu is spoken of in terms of pervasiveness, and it is convenient to speak of it as horizontal. The Three Truths are merely different names, and it is convenient to speak of it as vertical. Non-duality (Advaya) manifests mutually, and it can be understood through contemplation. Speaking of the 'Four Eloquences,' it refers to Dharma (teachings), meaning (Artha), expression (Nirukti), and eloquence (Pratibhana). The Seven Eloquences (Saptapratibha) are largely the same with minor differences. Dharma refers to the names of all dharmas, with no obstruction in distinguishing them, distinguishing the Three Vehicles without destroying the nature of Dharma. Meaning refers to thoroughly understanding the meaning of all dharmas, knowing that all meanings enter into the Real Mark (Bhuta-tathata). Expression refers to the adornment of speech and names, enabling people to understand according to what is appropriate. All sentient beings of different regions and kinds, in various realms of varying degrees, male and female, in the teachings and schools of the three ages and nine ages, all who hear can understand. Joyful speaking refers to being able to speak all words from one word, to speak all languages from one language, to speak all dharmas from one dharma, and whatever is spoken is without exception true, twelve thousand eight hundred, speaking to them according to what their faculties delight in. The 'Four Immeasurables' refer to taking the Four Noble Truths (Aryasatya: suffering, accumulation, cessation, path) as the object, because there are two sufferings and two joys. Originally, it is the inconceivable pure conduct (Brahmacarya), therefore the Mahaparinirvana Sutra says: 'Compassion that is existent and non-existent, neither existent nor non-existent, such compassion is called the Tathagata's compassion,' therefore the compassion of the Three Truths universally encompasses the four. The Four Great Vows (Caturapramana) and the Four Means of Attraction (Catuhsamgrahavastu) are both judged according to the object, differing from other sutras. The specific content of the 'Four Great Vows' is as in the first and fifth chapters of Mohe Zhiguan. The Four Great Vows here are the Four Immeasurables mentioned earlier. The brief content of the 'Four Means of Attraction' is as recorded in the seventh chapter of Mohe Zhiguan. Supernatural powers (Abhijnana) and the Seven Factors of Enlightenment (Saptabodhyangani) both take the unconditioned as their basis, as explained in the seventh chapter of Mohe Zhiguan in the Uncreated Path Truth. 'Wan' refers to embroidered clothing. 'Yan' refers to the Son of Heaven.
覆冠衣，前後垂者是也。非此中意，此應作「筵」即鋪席也。「觀練熏修」如《法界次第》具出名相。「止觀禪境」《玄》文定聖行中皆為實相故修，至果禪中勝用無盡。丹枕云「支昂」者，即車外枕，車住須支支之恐昂，故云支昂。「支」持也。「昂」舉也。「譬動靜相即」者，車行枕閑、車息枕用，用時常靜、閑時常動，實體與用亦復如是。自因之果法性無動，所以如風不移寂然而到，萬行無作眾智莫觀，此則三德俱不二也。以三即一故使爾耳。「車內枕」者，智首行身三珠如枕，所息得理法理而然。「赤光」等者，無他法間名無分別，以光譬智故云智光。朱正紫間，故以赤表無雜之光。南山注經音云：「西方無木枕，皆以赤皮內著綿毛，用倚臥也。」赤而且光。白牛為三，先明功能，次「白是」下辯體德，三「又四念」下論行相。初文者，修得般若能導假中，三教諦緣無不至極，故云「到」也。此名通有須體簡之。次體德中雲「白為色本」，本體無垢故云本凈，修稱于性故云「相應」。「體具」等者，顯圓智也，惑體本凈約性論脩名為「不染」，此即內充而外潔也。「又四念」下即是約境以釋行相，念即是智、處即是境，四觀觀處處觀一合，如全白是身，即此觀境善滿惡盡，可譬正勤。由此成故，復令慾念思惟
【現代漢語翻譯】 現代漢語譯本 覆蓋在帽子和衣服上，前後垂下來的東西就是覆冠衣。但這裡說的不是這個意思，這裡應該用『筵』，指的是鋪席。《法界次第》中詳細列出了『觀練熏修』（Guan Lian Xun Xiu）[通過觀察、練習和薰陶來修行] 的各種名相。『止觀禪境』（Zhi Guan Chan Jing）[止觀禪定的境界] 在《玄》文中被認為是聖行的基礎，因為它們都是實相，所以要修行，直到果禪中，其殊勝的功用才會無窮無盡。丹枕（Dan Zhen）[紅色枕頭] 上說的『支昂』（Zhi Ang），指的是車外的枕頭，車停下來的時候需要支撐，以防傾斜，所以叫支昂。『支』是支撐的意思，『昂』是抬起的意思。『譬動靜相即』（Pi Dong Jing Xiang Ji）[比喻動靜相互依存] 的意思是，車行駛的時候枕頭閑置，車停下來的時候枕頭才有用，有用的時候是靜止的，閑置的時候是運動的，實體和作用也是這樣。從因到果，法性是不動的，所以像風一樣，不移動就能寂靜地到達，萬行無作，眾智無法觀察，這就是三德不二的境界。因為三即是一，所以才會這樣。『車內枕』（Che Nei Zhen）[車內的枕頭] 指的是智首（Zhi Shou）[智慧的頭腦]、行身（Xing Shen）[行為的身體]、三珠（San Zhu）[三顆寶珠，指佛、法、僧] 像枕頭一樣，所休息的地方就能得到法理，自然而然。『赤光』（Chi Guang）[紅色的光芒] 等，沒有其他法介入，沒有分別，用光來比喻智慧，所以叫智光。紅色、正色、紫色交錯，所以用紅色來表示沒有雜質的光芒。南山（Nan Shan）[律宗祖師道宣] 在《注經音》中說：『西方沒有木枕，都用紅色的皮革，裡面填充棉毛，用來倚靠。』是紅色而且發光的。白牛（Bai Niu）[白色的牛，比喻佛的教法] 分為三個方面，首先說明功能，其次在『白是』（Bai Shi）[白色是] 之後辨別體德，第三在『又四念』（You Si Nian）[又有四念處] 之後論述行相。第一個方面，修得般若（Bo Re）[智慧] 能夠引導假中，三教（San Jiao）[儒釋道三教] 的諦緣（Di Yuan）[真諦的因緣] 沒有不達到極致的，所以叫『到』。這個名稱是通用的，需要仔細區分。其次，在體德中說『白為色本』（Bai Wei Se Ben）[白色是顏色的根本]，本體沒有污垢，所以叫本凈，修行與本性相符，所以叫『相應』。『體具』（Ti Ju）[本體具備] 等，顯示的是圓智。惑體（Huo Ti）[迷惑的本體] 本來是清凈的，從本性的角度來說，修行叫做『不染』，這就是內在充實而外在潔凈。『又四念』之後，就是從境界的角度來解釋行相，念就是智，處就是境，四觀（Si Guan）[四種觀法，即身念處、受念處、心念處、法念處] 觀察處處，處處觀察合一，就像全白是身一樣，這樣觀察境界，善就圓滿，惡就消盡，可以比喻正勤（Zheng Qin）[四正勤，即已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起]。由此成就，又使慾念思惟（Yu Nian Si Wei）[慾望、念頭和思慮]。
【English Translation】 English version The 'covered crown and clothing' refers to the items that hang down in front and back of a hat and robe. However, that is not the intended meaning here. 'Yan' should be used here, referring to a mat or cushion. The various terms and characteristics of 'Guan Lian Xun Xiu' (Observing, Practicing, and Cultivating) are detailed in the 'Fa Jie Ci Di' [Stages of the Dharma Realm]. 'Zhi Guan Chan Jing' (Samatha-vipassana Meditation Realm) is considered the foundation of holy practice in the 'Xuan' text because they are all the true nature of reality, so one must cultivate until the ultimate function of the Fruition Meditation is endless. 'Zhi Ang' on the Dan Zhen (red pillow) refers to the outer pillow of a carriage, which is needed to support the carriage when it stops to prevent it from tilting. 'Zhi' means to support, and 'Ang' means to raise. 'Pi Dong Jing Xiang Ji' (The analogy of movement and stillness being interdependent) means that the pillow is idle when the carriage is moving, and the pillow is useful when the carriage stops. When it is useful, it is still; when it is idle, it is moving. The substance and function are also like this. From cause to effect, the Dharma nature is immovable, so like the wind, it can quietly arrive without moving. Myriad practices are without action, and the wisdom of the masses cannot observe it. This is the realm where the three virtues are not two. Because three are one, that's why it is like this. 'Che Nei Zhen' (The pillow inside the carriage) refers to the wisdom head, the acting body, and the three jewels being like a pillow. The place where one rests can obtain the Dharma principle naturally. 'Chi Guang' (Red light), etc., has no other Dharma intervening, and there is no distinction. Light is used to symbolize wisdom, so it is called wisdom light. Red, primary color, and purple are intertwined, so red is used to represent light without impurities. Nan Shan said in 'Zhu Jing Yin': 'The West does not have wooden pillows, but uses red leather filled with cotton wool for leaning on.' It is red and radiant. The white ox is divided into three aspects. First, explain the function; second, after 'Bai Shi' (White is), distinguish the virtue of the substance; and third, after 'You Si Nian' (Also, the Four Foundations of Mindfulness), discuss the characteristics of practice. In the first aspect, cultivating Prajna can guide the false middle, and the true causes and conditions of the three teachings all reach the extreme, so it is called 'arrival'. This name is common and needs to be carefully distinguished. Secondly, in the virtue of the substance, it is said that 'Bai Wei Se Ben' (White is the root of color). The substance is without defilement, so it is called originally pure. Cultivation is in accordance with the nature, so it is called 'corresponding'. 'Ti Ju' (The substance possesses), etc., shows the complete wisdom. The substance of delusion is originally pure. From the perspective of nature, cultivation is called 'undefiled'. This is inner fullness and outer cleanliness. After 'You Si Nian', it is to explain the characteristics of practice from the perspective of the realm. Mindfulness is wisdom, and the place is the realm. The four contemplations observe every place, and every place observes unity, just like all white is the body. Observing the realm in this way, good is complete, and evil is exhausted, which can be compared to diligence. Because of this achievement, it also causes desires, thoughts, and considerations.
一心成無記通，化化不絕任運常然，去住自在故云「稱意」，余法例如道品說之。
問：
此中大車等賜諸子，諸子得已始至初住，乃至猶在名字觀行，如何純以果義釋之？
答：
以證示人人行差別，明因等眾舉事示理，故但示云汝等所行是菩薩道，心佛眾生三無差別，是故理賜。行位等賜即果賜也。果理在行方可云賜，豈可理果與眾生耶？
「僕從者」，準對三德，應車體中分正及緣、對牛爲了，此則義當修二性一，一復具三高廣不二，此中僕從與偈「儐從」言異意同，「儐者」進也、導也。「侍衛」者供左右也。「仆」者下品也。今習大乘者自量己心，與此經文所列同異？若一句即是，為是何句？一句即足何須諸句？豈佛謬說強騁文詞，煩列車儀炫惑迦葉？此大羅漢久為僧首，四十餘年不受真化，才聞方便通嘆二智，略開顯已動執生疑，情方猶豫慇勤三請，廣聞五佛十番開權，又睹身子三業領解八部引例，四眾酬恩，如來述成分明與記，經斯重疊宿種未開，才聞大車便堪記莂。故知此乘觀法具足，仍存翦略粗點十觀，若廣張行相何由可備？不別解釋即悟無生，望上稱中、比下仍利。若此車譬一句徒設，則顯佛有綺語之辜，或舉集人添糅之咎，及責譯者混雜之愆；若屬對有由則行
【現代漢語翻譯】 現代漢語譯本：一心成就無記之通，其化用無窮無盡，任運自然，往來去住皆自在，所以稱為『稱意』。其餘法門，例如道品等，也是如此解釋。
問： 經文中用大車等來賞賜諸子（指佛以方便法引導眾生），但這些諸子得到大車后才剛剛達到初住位（十住位的最初階段），甚至還停留在名字觀行（僅在理論上了解佛法）的階段，如何能完全用果位的意義來解釋這件事呢？
答： 這是因為要根據證悟的程度來顯示每個人修行的差別。爲了闡明因果等關係，所以舉出具體的事例來揭示其中的道理。因此，佛只是說你們所行的是菩薩道，心、佛、眾生三者沒有差別，這是從理上給予賞賜。而行位等賞賜，則是從果位上給予賞賜。只有當果位的道理體現在修行中，才能說是賞賜，難道能把果位的道理直接給予眾生嗎？
『僕從』，可以對應於法身、般若、解脫三德，應在車體中分別對應正因、了因和緣因。以牛來對應了因，這在義理上相當於修二性（佛性和法性）為一，而一又具備三德，高廣不二。這裡的『僕從』與偈頌中的『儐從』，用詞不同但意思相同。『儐者』，是進獻、引導的意思。『侍衛』，是侍奉左右的意思。『仆』，是下品的意思。現在學習大乘佛法的人，應該衡量自己的心，與這部經文所列舉的情況是否相同？如果有一句相同，那是哪一句？如果一句就足夠了，為什麼還要有這麼多句？難道是佛在胡說八道，故意賣弄文采，煩瑣地列舉車子的儀仗來迷惑迦葉（Mahakasyapa）嗎？迦葉這位大阿羅漢（Arhat）長期擔任僧團的首領，四十多年來沒有接受真正的教化，才聽到方便之說就通達讚歎二智（根本智和后得智），略微開顯就動搖執著產生懷疑，心懷猶豫而慇勤地三次請求（佛陀開示），廣泛聽聞五佛（五方佛）十番開權顯實（十次開顯權巧方便，顯示真實教義），又看到舍利弗（Sariputra）以身口意三業領悟理解，八部（天龍八部）引以為例，四眾（比丘、比丘尼、優婆塞、優婆夷）酬謝佛恩，如來（Tathagata）敘述成就，分明地給予授記。即使經過如此重重教化，宿世的善根還沒有開啟，才聽到大車的比喻，就堪能接受授記。所以知道這種乘（大乘）的觀法是具足的，仍然存在刪減和粗略地概括十種觀法，如果廣泛地鋪張行相，怎麼能夠完備呢？不作特別的解釋就能領悟無生之理，向上能與中等根器的人相稱，向下比仍然有利。如果大車的比喻有一句是徒勞設定的，那就顯示佛有說綺語的過失，或者歸咎於集結經典的人新增糅合，以及責備翻譯者混雜錯亂的過錯；如果對應有其原因，那麼修行...
【English Translation】 English version: Achieving the Samadhi of Non-Discriminatory Wisdom with a single mind, its transformations are endless and naturally spontaneous. Going and staying are unrestricted, hence it is called 'fulfilling one's wishes'. Other Dharma methods, such as the Noble Eightfold Path, are explained similarly.
Question: In this context, the Buddha bestows great carts, etc., upon his children (referring to the Buddha guiding sentient beings with expedient means). However, these children only reach the initial stage of the Ten Dwellings (the first stage of the Ten Abodes) after receiving the carts, or even remain at the stage of conceptual contemplation (understanding the Dharma only in theory). How can this be entirely explained in terms of the meaning of fruition?
Answer: This is because the differences in practice for each person are shown according to their level of realization. To clarify the relationship between cause and effect, specific examples are used to reveal the underlying principles. Therefore, the Buddha simply states that what you are practicing is the Bodhisattva path, and that there is no difference between mind, Buddha, and sentient beings. This is a bestowal in terms of principle. The bestowal of stages of practice, etc., is a bestowal in terms of fruition. Only when the principle of fruition is embodied in practice can it be called a bestowal. How can the principle of fruition be directly given to sentient beings?
'Servants and attendants' can correspond to the Three Virtues of Dharmakaya (法身), Prajna (般若), and Liberation (解脫), respectively corresponding to the direct cause, the enabling cause, and the contributing cause within the cart's structure. Using oxen to correspond to the enabling cause, this is equivalent in meaning to cultivating the two natures (Buddha-nature and Dharma-nature) into one, and that one possesses the Three Virtues, being both high and vast without duality. The terms 'servants and attendants' here and 'attendants' in the verse have different words but the same meaning. 'Attendants' means to present and guide. 'Guards' means to attend on the left and right. 'Servant' means of lower quality. Those who study Mahayana Buddhism now should measure their own minds and see if they are the same as or different from what is listed in this sutra. If one sentence is the same, which sentence is it? If one sentence is enough, why are there so many sentences? Could it be that the Buddha is talking nonsense, deliberately showing off his literary talent, and tediously listing the cart's paraphernalia to confuse Mahakasyapa (迦葉)? This great Arhat (阿羅漢) has long been the leader of the Sangha, and for more than forty years he has not accepted true teachings. As soon as he hears about expedient means, he understands and praises the Two Wisdoms (Fundamental Wisdom and Acquired Wisdom). A slight revelation shakes his attachments and doubts arise. With hesitation, he earnestly requests (the Buddha to teach) three times, widely hearing the Five Buddhas (五方佛) revealing the provisional and manifesting the real ten times (ten times revealing skillful means and showing the true teaching). He also sees Sariputra (舍利弗) understanding with his three karmas of body, speech, and mind, the Eight Divisions (天龍八部) taking it as an example, the Four Assemblies (比丘, 比丘尼, 優婆塞, 優婆夷) repaying the Buddha's kindness, and the Tathagata (如來) describing the accomplishment and clearly giving predictions. Even after such repeated teachings, the good roots of past lives have not yet opened. Only after hearing the metaphor of the great cart is he able to receive the prediction. Therefore, it is known that the contemplation methods of this vehicle (Mahayana) are complete, but there are still omissions and rough summaries of the ten contemplations. If the aspects of practice are widely displayed, how can they be complete? Without special explanation, one can realize the principle of non-birth, matching those of medium capacity upwards and still benefiting those below. If one sentence of the great cart metaphor is set up in vain, then it shows that the Buddha has the fault of speaking frivolous words, or blames the compilers of the scriptures for adding and mixing, and blames the translators for mixing and confusing errors; if the correspondence has its reasons, then practice...
儀可軌，豈學大觀頓爾全棄，既失大檢小徑莫從，大小咸亡恐隨邪濟，乘壞驢乘為向何方？「譬果地福慧圓滿」者，行理窮也，福成行也。慧趣理也，自行德備是故內充，化他德具是故外溢，遍一切法故財無量，皆具二德故云種種。
列二藏者，行稱理故、理藉行故，更互相收方堪等賜。「一切」下引證二藏，如其不了陰入理藏，徒自虔修諸度行藏。言「一切趣」者，文在《大品．發趣品》中，「趣」謂趣入，即一切法入一法中，一法既然諸法皆爾，行理具攝一切法也。一切法趣文相開合，如《止觀》第二引。「自行此行理」下，次釋充溢。先直約行理，次「實智」下能導能照，即是修得三德意也。果極利物故名「充溢」。雖有二釋，佛智不殊。廣等心中亦二，但以心釋子故云心耳。文具三義乃名心等：一者財富，二者皆子，三者無偏。是故心等，亦應更云所以心等由皆子故；財富無量，自行滿也；皆子無偏，化緣熟也。「若富」下反以不等用釋于等，由財子互闕令心不等，應知非子及財不等，寄在昔教，故昔偏教教主化機二義並闕，如兩教教主貧法財，故不得云富；不知常住不得皆子；縱當教名子收機不遍，故亦非子則成有偏，互闕非等並闕可知。別教教道雖云皆子，兩義尚無，證道自同分等無缺，下釋子等
【現代漢語翻譯】 現代漢語譯本： 儀軌可以遵循，難道要像學習《大觀經》那樣一下子全部拋棄嗎？既然失去了大的綱領，小的途徑也就無從遵循。大小一起喪失，恐怕會跟隨邪門歪道。騎著破驢，要向何方前進呢？『譬如果地福慧圓滿』，是指行持的道理已經窮盡，福德成就了行持，智慧趨向了真理。自己修行功德完備，所以內心充實；教化他人功德具備，所以向外洋溢。周遍一切法，所以財富無量；都具備兩種功德，所以說是種種。
排列二藏，是因為行持符合真理，真理憑藉行持，互相收攝才能平等施予。『一切』以下引用二藏，如果不能明瞭陰入是理藏，只是虔誠地修習各種度是行藏。說到『一切趣』，文字在《大品般若經·發趣品》中，『趣』是趨入的意思，就是一切法進入一法中，一法既然如此，諸法都是這樣，行持和真理都攝一切法。一切法趨向于文字的開合，如《止觀》第二卷所引用。『自己修行此行理』以下，接著解釋充溢。先直接從行持和真理來說，其次『實智』以下能引導能照亮，就是修得法身、般若、解脫三德的意義。果地達到極致能利益眾生，所以名叫『充溢』。雖然有兩種解釋，佛的智慧沒有差別。廣等心中也有兩種含義，但因為用心來解釋兒子，所以說是心罷了。文字具備三種意義才名叫心等：一是財富，二是都是兒子，三是沒有偏頗。所以說是心等，也應該進一步說所以說是心等是因為都是兒子的緣故；財富無量，是自己修行圓滿；都是兒子沒有偏頗，是教化因緣成熟。『如果財富』以下，反過來用不平等來解釋平等，因為財富和兒子互相缺失，所以心不平等，應該知道不是兒子和財富不平等，寄託在以前的教義中，所以以前的偏教教主化導眾生的兩種意義都缺失，像兩教的教主貧乏法財，所以不能說是富；不知道常住真心，不能說是都是兒子；即使當教名稱為兒子，收攝眾生的範圍也不周遍，所以也不是兒子，就成了有偏頗，互相缺失不平等，全部缺失可以知道。別教的教道雖然說都是兒子，兩種意義尚且沒有，證道的自己同分平等沒有缺失，下面解釋兒子等。
【English Translation】 English version: The established practices can be followed, so why abandon everything at once like studying the Daguan Sutra? Once the grand principles are lost, there's no way to follow the minor paths. If both the great and small are lost, there's a fear of following deviant paths. Riding a broken donkey, where can one go? 'Like the fruition ground of perfect blessings and wisdom' refers to the exhaustion of the principles of practice, blessings accomplishing practice, and wisdom inclining towards truth. One's own cultivation is complete, therefore the inner self is full; the virtue of transforming others is complete, therefore it overflows outwards. Pervading all dharmas, therefore wealth is immeasurable; possessing both virtues, therefore it is said to be manifold.
Arranging the two Pitakas (藏, collections of Buddhist scriptures) is because practice accords with principle, and principle relies on practice; only by mutually embracing each other can they be equally bestowed. The 'all' below cites the two Pitakas; if one does not understand that the skandhas (陰), ayatanas (入), are the Principle Pitaka (理藏), then merely devoutly cultivating the various paramitas (度) is the Practice Pitaka (行藏). The phrase 'all interests' is found in the Mahaprajnaparamita Sutra, in the chapter on 'Generating Interest'; 'interest' means entering, that is, all dharmas enter into one dharma, and since one dharma is thus, all dharmas are the same; practice and principle both encompass all dharmas. The opening and closing of the text of all dharmas is as cited in the second volume of Mohe Zhiguan. The 'self-cultivation of this practice and principle' below then explains fullness and overflow. First, it directly refers to practice and principle; then, 'actual wisdom' below can guide and illuminate, which is the meaning of cultivating the three virtues of dharmakaya (法身), prajna (般若), and vimukti (解脫). The fruition ground reaches the extreme of benefiting beings, therefore it is called 'fullness and overflow'. Although there are two explanations, the Buddha's wisdom is not different. There are also two meanings in the mind of Guangdeng, but because the son is explained by the mind, it is simply called mind. The text possesses three meanings to be called mind-like: first, wealth; second, all are sons; third, without bias. Therefore, it is called mind-like, and it should be further said that the reason it is called mind-like is because all are sons; wealth is immeasurable, which is the fulfillment of self-cultivation; all are sons without bias, which is the maturation of the transformative conditions. The 'if wealth' below uses inequality to explain equality, because wealth and sons are mutually lacking, therefore the mind is not equal; it should be known that it is not that sons and wealth are not equal, but it is entrusted to the former teachings, so the two meanings of the former biased teachings' teacher transforming beings are both lacking, like the teachers of the two teachings lacking the wealth of the Dharma, so they cannot be said to be wealthy; not knowing the permanent abiding mind, they cannot be said to be all sons; even if the teaching is named son, the scope of gathering beings is not pervasive, so it is also not son, and it becomes biased, mutual lack of inequality, all lack can be known. Although the path of the separate teaching says that all are sons, the two meanings are still lacking, the self-division equality of the path of realization has no lack, the son etc. is explained below.
例之可知。是故今經一實之外更無餘法，一切眾生皆是吾子，緣因尚收于散善，了種通攝於一句，正乃不棄無間，方稱一切之說。是故《玄》文明利益中，則序正流通未來永永，嚴王調達不輕龍女以義準知。況應以之言何簡於四趣，隨宜之教靡擇于順違？此等賜之大體也。故知子等心等之言，豈獨四大聲聞而已？所以諸法皆藏咸子無偏。
「今七寶」下釋三義也。先明財多，言「教行」者，機應相對，且從現文益者說也。次「各各」下明是子無偏。言「各各」者，由俱子故，「不差別」者，由無偏故，各賜等一隻是開權。次釋「各」義，故引身子等，本習不同故各皆同入實故等。「又方等般若」者，約法已開自在根力，其根鈍者於二味初，得方便教中之益者于彼得益，諸位諸法種種不同，故皆以實當位開之。「所以」者下釋子等中言「兩等」者，應但云「子」，「兩」者恐誤。文舉財等況于子等，且以處等而況子等，子本一家今週一國，何況子也。言「一國」者，寂光土也。遍益法界理亦不窮，況同居土結緣人耶？此舉廣處以況略人。「次釋」下正明子等，復以非子況之。言「非子」者，且貶正因不同緣了，故抑言「非」。等陰無偏況結緣子，故約無緣慈對本有理，無非吾子寄化儀說，且以昔世未結緣者而為非
【現代漢語翻譯】 現代漢語譯本：由此可知。因此，《法華經》所說的一實相之外，再沒有其他法門，一切眾生都是我的孩子。緣因（指輔助修行的善行）甚至包括了散亂的善行，了種（指能夠理解佛法真諦的根性）則完全包含在一句話中。即使是造作五逆重罪的人也不被捨棄，這才配得上『一切』的說法。所以，《法華玄義》中闡明利益時，就按照正說、流通、未來永恒的順序，以嚴王（指過去世的妙莊嚴王）、調達（指提婆達多）、不輕菩薩、龍女等事例作為義理的準則。更何況應以何種言語來簡化四趣（地獄、餓鬼、畜生、阿修羅），又有什麼隨順眾生根性的教法會選擇順從或違逆呢？這些都是佛陀給予眾生的大體。所以要知道，『子等心等』的說法，難道僅僅是指四大聲聞（指舍利弗、目犍連、迦葉、須菩提）嗎？因此，一切諸法都包含在『咸子』之中，沒有偏頗。 『今七寶』以下解釋三種含義。首先說明財物眾多，說到『教行』，是指佛陀的教法和眾生的根機相互對應，這裡且從現有的經文利益來說。其次，『各各』以下說明視眾生如子，沒有偏頗。說到『各各』，是因為都是佛陀的孩子；『不差別』，是因為佛陀沒有偏私。各自賜予同等的一乘佛法，只是爲了開顯權巧方便。再次解釋『各』的含義，所以引用舍利弗（Sariputra）等人的例子，因為他們本來的習性不同，所以各自都同樣進入實相。『又方等般若』，是指從法上來說，已經開顯了自在的根力和智慧，那些根性遲鈍的人在二味（聲聞、緣覺）的初期，得到方便教法中的利益，各種地位、各種法門種種不同，所以都以實相來對應他們的地位而開顯。『所以』以下解釋『子等』中說的『兩等』，應該只說『子』，說『兩』恐怕會產生誤解。經文舉出財物等來比況視眾生如子，且以處所等來比況視眾生如子，孩子本來是一家，現在周遍一個國家，何況是孩子呢。說到『一國』，是指寂光土（Buddha's Pure Land）。利益遍及法界，道理也無窮盡，何況是同居土（指凡聖同居土）中結緣的人呢？這裡舉出廣大的處所來比況狹隘的人。『次釋』以下正式說明視眾生如子，又用非子來比況。說到『非子』，且貶低正因（指直接導致成佛的因素）不同於緣因和了因，所以抑制地說『非』。等同陰（指五陰）沒有偏頗，比況結緣的眾生，所以用無緣慈（指無條件的慈悲）來對應本有的真理，沒有誰不是我的孩子，這只是寄託教化的方便說法，且以過去世沒有結緣的人作為非子。
【English Translation】 English version: Thus, it can be known. Therefore, besides the One Reality taught in this Sutra, there is no other Dharma. All sentient beings are my children. Contributing causes (auxiliary good deeds for cultivation) even include scattered good deeds, and the seed of understanding (the capacity to comprehend the true meaning of the Dharma) is fully contained in a single phrase. Even those who commit the five rebellious acts are not abandoned; only then does it deserve the term 'all'. Therefore, in the 'Profound Meaning of the Lotus Sutra', when elucidating the benefits, it follows the order of the Proper Teaching, Circulation, and Eternal Future, using examples such as King Majestic (referring to King Wonderful Adornment in a past life), Devadatta (referring to Devadatta), Bodhisattva Never Disparaging, and the Dragon Girl as criteria for the principles. Moreover, what kind of language should be used to simplify the Four Destinies (hell-beings, hungry ghosts, animals, asuras), and what expedient teachings would choose to comply or defy sentient beings' dispositions? These are the general gifts that the Buddha bestows upon sentient beings. Therefore, know that the statement 'children and minds are equal', does it only refer to the Four Great Disciples (referring to Sariputra, Maudgalyayana, Kasyapa, and Subhuti)? Therefore, all Dharmas are contained within 'all are children', without bias. The following from 'Now the Seven Treasures' explains three meanings. First, it clarifies the abundance of wealth. When speaking of 'teaching and practice', it refers to the correspondence between the Buddha's teachings and the sentient beings' capacities. Here, it is discussed from the perspective of the benefits of the present text. Second, the following from 'each and every' clarifies that all sentient beings are regarded as children, without bias. When speaking of 'each and every', it is because all are the Buddha's children; 'without discrimination' is because the Buddha has no partiality. Bestowing the same One Vehicle Dharma upon each is merely to reveal the expedient means. Again, explaining the meaning of 'each', so the examples of Sariputra (Sariputra) and others are cited, because their original habits are different, so they all equally enter the Reality. 'Also, the Vaipulya and Prajna', refers to, in terms of the Dharma, the already revealed unhindered roots and powers and wisdom. Those whose roots are dull, in the initial stages of the Two Flavors (Sravaka and Pratyekabuddha), receive benefits from the expedient teachings. Various positions and various Dharmas are all different, so all are revealed with the Reality corresponding to their positions. The following from 'Therefore' explains that in 'children and equal', it should only say 'children', saying 'two' may cause misunderstanding. The text cites wealth and such to compare regarding sentient beings as children, and also uses places and such to compare regarding sentient beings as children. Children are originally one family, now pervading a country, let alone children. When speaking of 'one country', it refers to the Land of Tranquil Light (Buddha's Pure Land). The benefits pervade the Dharma Realm, and the principle is inexhaustible, let alone those who form connections in the Land of Co-dwelling (referring to the Land of Co-dwelling of Ordinary Beings and Sages)? Here, a vast place is cited to compare narrow-minded people. The following from 'Next Explanation' formally explains regarding sentient beings as children, and also uses non-children to compare. When speaking of 'non-children', it is to belittle that the direct cause (the factor that directly leads to Buddhahood) is different from the contributing cause and the enabling cause, so it is suppressed to say 'non'. The equal aggregates (referring to the five aggregates) without bias, compare to sentient beings who form connections, so the Unconditional Kindness (referring to unconditional compassion) corresponds to the inherent truth. There is no one who is not my child; this is merely a provisional teaching for the sake of transformation, and those who have not formed connections in past lives are regarded as non-children.
子，如來常給子自不歸，無緣通覆故云周給，人天善惡與法界同，故父果車是子理車，但開其情假名等賜。眾生無盡車亦不窮，不窮故不匱，不匱故無偏，望迷為開、悟本非閉。「無緣尚度」者，緣了之子是先結緣者而熟脫之，正因之子未結緣者為其下種，故云「尚度」。故以種者況先結緣釋不虛中初佛問者，本但許三而今與一，非虛妄不？欲令身子領實，故以虛妄問之。答初免難，不虛釋中。《經》云「若全身命」者，具舉身命況而拔濟之。意云全于小乘五分法身入空慧命，則為已得昔來所玩，況於火宅方便濟苦本在大耶？
問：
經文即以拔濟況于身命，拔濟正應以大況小身命，何故疏文不用拔濟，而云命重身輕，乃以小乘五分為身，用況大乘實慧為命。何以小身對大命耶？
答：
此乃借義互說，小中自以無漏慧為命，大乘自有平等法身，具足應以大小身命以為對況。
「免八苦」下結向命重身輕意也。當知借于小命為大命，初用小濟存五分身，已得珍玩，況常於火宅方便教小本在於大，而今獲大，豈虛妄耶？小乘五分法身具如《俱舍》云云。「況二萬億佛」下指昔因也。經中但以今世火宅況之，疏中加於昔大以釋。從「圓因成」去指今果也。「不乖本意」者，此述長者本意，
【現代漢語翻譯】 現代漢語譯本： 舍利子，如來常常給予眾生，但眾生自己不願接受，因為沒有機緣能夠普遍覆蓋，所以說周遍給予。人天善惡與法界相同，所以父親所給予的果車，實際上是兒子本有的理車，只是爲了開啟他們的情執，才用假名等來施與。眾生沒有窮盡，車也不會窮盡，不窮盡所以不會匱乏，不匱乏所以沒有偏頗，（如來）希望迷惑的眾生開啟智慧，（實際上）覺悟的本性並非關閉。『無緣尚度』是指，已經結緣的弟子是先結緣的人，所以容易脫離苦海，而具有正因的弟子是未結緣的人，所以要為他們播下種子，所以說『尚度』。因此用播種來比喻先結緣，解釋『不虛』中的最初佛陀的提問，本來只答應給予三車，而現在給予一車，難道不是虛妄嗎？（佛陀）想要讓舍利子領悟實情，所以用虛妄來提問。回答最初是爲了避免責難，在『不虛』中解釋。《經》中說『若全身命』，是舉出身命來比喻拔濟。意思是說，如果將小乘的五分法身全部投入到空慧的生命中，那麼就是已經得到了過去所珍視的，更何況在火宅中方便救濟眾生的根本就在於大乘呢？
問： 經文用拔濟來比喻身命，拔濟理應以大乘比喻小乘的身命，為什麼疏文不用拔濟，而說生命重要身體輕微，用小乘的五分法身來比喻大乘的實慧生命。為什麼用小的身體來比喻大的生命呢？
答： 這是借用意義互相說明，小乘中自己認為無漏慧是生命，大乘自有平等法身，完全應該用大小身命來作為對比。
『免八苦』以下總結前面生命重要身體輕微的意思。應當知道是借用小乘的生命來比喻大乘的生命，最初用小的救濟來儲存五分法身，已經得到了珍貴的東西，更何況常常在火宅中方便教導小乘的根本就在於大乘，而現在獲得了大乘，難道是虛妄的嗎？小乘五分法身的具體內容如《俱舍論》所說。『況二萬億佛（指過去無量劫中出現的佛）』以下是指過去的因緣。經中只用今世的火宅來比喻，疏文中加上過去的因緣來解釋。從『圓因成（指最終成就佛果的圓滿因緣）』開始是指現在的果報。『不乖本意』，這是敘述長者的本意。
【English Translation】 English version: Sariputra (one of the principal disciples of the Buddha), the Tathagata (another name for the Buddha, meaning 'Thus Gone One') constantly gives to beings, but they themselves are unwilling to accept it, because there is no opportunity to universally cover them, therefore it is said to be a pervasive giving. The goodness and evil of humans and devas (gods) are the same as the Dharma realm (the totality of all things), so the fruit-carriage given by the father is actually the principle-carriage inherent in the son, only to open their emotional attachments, are false names etc. used to bestow it. Sentient beings are inexhaustible, and the carriage will also not be exhausted, not exhausted so it will not be depleted, not depleted so there is no partiality, (the Tathagata) hopes that deluded beings will open their wisdom, (in reality) the nature of enlightenment is not closed. 'Even those without affinity are saved' refers to, disciples who have already formed an affinity are those who formed an affinity earlier, so it is easy to escape the sea of suffering, while disciples with the right cause are those who have not formed an affinity, so seeds must be sown for them, therefore it is said 'even saved'. Therefore, using sowing as a metaphor for those who formed an affinity earlier, explains the initial question of the Buddha in 'not false', originally only promising to give three carriages, but now giving one carriage, is it not false? (The Buddha) wants Sariputra to understand the truth, so he asks with falsehood. The initial answer is to avoid blame, explaining in 'not false'. The Sutra says 'If the whole body and life', it uses the body and life as a metaphor for deliverance. It means that if the entire five aggregates of the Small Vehicle (Hinayana) Dharma body are put into the life of emptiness and wisdom, then it is already obtained what was cherished in the past, let alone the fundamental of conveniently saving beings in the burning house lies in the Great Vehicle (Mahayana)?
Question: The Sutra uses deliverance as a metaphor for body and life, deliverance should use the Great Vehicle as a metaphor for the Small Vehicle's body and life, why does the commentary not use deliverance, but say that life is important and the body is light, using the five aggregates of the Small Vehicle as the body, to metaphorically compare the real wisdom life of the Great Vehicle. Why use the small body to metaphorically compare the great life?
Answer: This is borrowing meaning to explain each other, in the Small Vehicle itself, it considers non-outflow wisdom as life, the Great Vehicle has its own equal Dharma body, it should completely use the body and life of both Small and Great Vehicles as a comparison.
'Avoiding the eight sufferings' below summarizes the previous meaning of life being important and the body being light. It should be known that it is borrowing the life of the Small Vehicle to metaphorically compare the life of the Great Vehicle, initially using small salvation to preserve the five aggregates body, already obtaining precious things, let alone the fundamental of conveniently teaching the Small Vehicle in the burning house often lies in the Great Vehicle, and now obtaining the Great Vehicle, is it false? The specific content of the five aggregates Dharma body of the Small Vehicle is as described in the Abhidharmakośa (a famous Buddhist text). 'Let alone two hundred million Buddhas (referring to Buddhas appearing in countless past kalpas)' below refers to past causes. The Sutra only uses the burning house of this world as a metaphor, the commentary adds past causes to explain. Starting from 'perfect cause becomes (referring to the perfect cause that ultimately achieves Buddhahood)', it refers to the present result. 'Not contrary to the original intention', this is narrating the original intention of the elder (referring to a wealthy man in the Lotus Sutra).
若小若大俱有本心，大本為本小本非本，許小不與尚無所乖，況更與大寧乖本意？如許少財與少非妄，況與大位得過於昔，寧非本心？信知如來本非小化，所以財但免於分段之貧，位則超於二死之賤，一義兼備何乖之有？但小非究竟，不須更與，故云不與耳。「本知無三」至「本心」者，明不與意，昔非本意故今不與，《經》云「方便令出」，疏云「令不墮惡」者，令不墮故方便令出，方便令出故令不墮惡，則一意也。「結前」等者，雙釋兩結皆安似者，文似偏結理必兼具，二輪別故所對不同，故借二輪以消二結。
「自體」者，實報土也。此是攝大乘師從因立名，謂有為緣集即同居因，無為緣集即方便因，自體緣集即實報因，亦云法界緣集。今疏前二仍舊從果立名，后一依彼從因立稱。「皆是妙色妙心報處」者，既云一切世間之父，故知三土皆是證道色心報處，寂光既遍遮那亦等，諸身既與法身量同，諸土亦與寂光不異，如像如飯如鏡如器方之可知，一切眾生無不具此，果報未滿全域性在迷，迷故陰質局彼太虛，滿故即與法界等量，應三土者從化事說，故云處等。「于諸怖畏」等者，且約界內因果而言，以對諸子是所畏故，故云「永盡」。所離同粗、能離理極，故云「無量知見」等。有人以初地離五怖畏用釋此
中，都不相關，上不及諸佛、下過於離界，望諸釋義其例若斯。
「但譬中驚怖在前」等者，前云「即大驚怖而作是念」等。次云「戀著」即是重釋所見。今合不覺在前者，先云「眾生沒在其中」等，即是略后便明廣也。「拔苦等在後」者，次此文後方云「我為眾生之父應拔其苦難」等。「應拔其苦」至「慈之力」者，大悲且從拔濁、大慈與其大樂，故慈從化意、悲從用小。「上譬有勸誡」等者，釋譬及法有無之意，即是旁正相即，即是其體本同。況此二文既是二悉，當知勸善本令斷惡，斷惡本令勸善。
問：
二體既同，何須立二先辯互無復更相即？
答：
門別故二、體同故即，雖復勸即是誡，但是勸家之誡，誡即是勸，但是誡家之勸，故兩門各存不妨體一。
問：
若爾，一門廢之理亦何爽？
答：
若善達二門，一門亦足，但一門若廢則二義俱虧，況表父慇勤先勸又誡，或時各逗機宜不同，化時不別共成一事。
「我生已盡」等者，無學四智羅漢皆具，或慧解脫未得無生，今以無依是初后二智，無求是中間二智，後有即是所依處故。若生已盡，未來無依，中間二智盡三界因，名已辦等，故云「無求」。「上有真似等四位」者，賢合為二，及聖
【現代漢語翻譯】 現代漢語譯本：
這些（譬喻）中，都不相關，向上不及諸佛的境界，向下又超過了凡夫的境界，希望各位解釋時能像這樣把握分寸。 『但譬如驚怖在前』等，是承接前面說的『即大驚怖而作是念』等。接下來說的『戀著』，就是再次解釋所見到的景象。現在結合『不覺在前』，是因為前面說了『眾生沒在其中』等，這是先簡略后詳細的說明。『拔苦等在後』，是指在這段文字之後才說『我為眾生之父應拔其苦難』等。『應拔其苦』到『慈之力』，大悲是從拔除污濁入手，大慈是給予最大的快樂，所以慈是從化導的意願出發，悲是從實際的功用著手。『上譬有勸誡』等，是解釋譬喻和佛法有無的意義，這就是旁敲側擊和正面直說的相互統一，也就是它們的本體本來就是相同的。何況這兩種說法既然是二悉檀（世界悉檀、為人悉檀），應當知道勸善的根本是爲了斷惡，斷惡的根本是爲了勸善。 問： 既然本體相同，為什麼還要設立兩種，先辨別它們的相互區別，然後再說它們相互統一呢？ 答： 因為門徑不同所以分為兩種，因為本體相同所以說它們統一。即使勸導就是告誡，但這是從勸導的角度出發的告誡；告誡就是勸導，但這是從告誡的角度出發的勸導，所以兩個門徑各自存在，不妨礙它們的本體是統一的。 問： 如果這樣，廢除其中一個門徑的道理又有什麼不對呢？ 答： 如果能夠透徹理解這兩個門徑，一個門徑也足夠了，但是如果廢除一個門徑，那麼兩種意義都會缺失。況且爲了表明佛父的慇勤，先勸導又告誡，有時各自適應不同的根機，化導的時機雖然不同，但最終共同成就一件事。 『我生已盡』等，是無學（阿羅漢）的四智都具備的境界，或者慧解脫的阿羅漢還沒有證得無生，現在用無依來代表初智和后智，無求代表中間二智，後有就是所依之處。如果已經證得生已盡，未來就沒有所依，中間二智斷盡三界之因，就叫做『已辦』等，所以說『無求』。『上有真似等四位』，賢位合併爲二位，以及聖位。
【English Translation】 English version:
These (parables) are all irrelevant, not reaching the realm of all Buddhas above, and exceeding the realm of ordinary beings below. I hope that when you explain them, you can grasp the measure like this. 'But like being frightened in front,' etc., follows from the previous statement 'immediately greatly frightened and thinking thus,' etc. The following statement 'attachment' is a re-explanation of what was seen. Now, combining 'unaware in front,' it is because the previous statement 'sentient beings are submerged in it,' etc., which is a brief explanation followed by a detailed one. 'Relieving suffering, etc., is later,' refers to the statement after this passage, 'I, as the father of sentient beings, should relieve their suffering,' etc. 'Should relieve their suffering' to 'the power of compassion,' great compassion starts from removing turbidity, and great loving-kindness gives the greatest joy. Therefore, loving-kindness comes from the intention of transformation, and compassion comes from practical function. 'The above parable has exhortation and admonition,' etc., explains the meaning of whether the parable and the Dharma exist or not, which is the mutual unity of indirect and direct statements, that is, their essence is originally the same. Moreover, since these two statements are two Siddhanas (world Siddhana, for-person Siddhana), it should be known that the root of encouraging good is to eliminate evil, and the root of eliminating evil is to encourage good. Question: Since the essence is the same, why set up two, first distinguishing their mutual differences, and then saying that they are mutually unified? Answer: Because the paths are different, they are divided into two; because the essence is the same, it is said that they are unified. Even if exhortation is admonition, it is admonition from the perspective of exhortation; admonition is exhortation, but it is exhortation from the perspective of admonition, so the two paths each exist, without hindering their essence being unified. Question: If so, what is wrong with abolishing one of the paths? Answer: If one can thoroughly understand these two paths, one path is enough, but if one path is abolished, then both meanings will be lost. Moreover, in order to show the diligence of the Buddha-father, first exhorting and then admonishing, sometimes each adapts to different capacities, and although the timing of transformation is different, they ultimately accomplish one thing together. 'My birth is exhausted,' etc., is the state that all four wisdoms of the no-learner (Arhat) possess, or the Arhat of wisdom liberation has not yet attained no-birth. Now, no-reliance represents the initial and final wisdoms, no-seeking represents the middle two wisdoms, and later existence is the place of reliance. If one has already attained the exhaustion of birth, there will be no reliance in the future, and the middle two wisdoms cut off the cause of the three realms, which is called 'already done,' etc., so it is said 'no-seeking.' 'Above are four positions such as true and similar,' the worthy positions are merged into two positions, as well as the holy positions.
位二，今依前外凡，亦但聞慧為一，思修為一。「辟支是法行人」者，一往且對聲聞憑教，所以支佛自思為法，然支佛必自證，聲聞具信法，信法具如《止觀》第五記引《婆沙》等文。「聞法少」者，支佛或聞教墮在聲聞者，亦是因信但云聞少。「此門」至「非佛」等者，《大論》云：「有一道人問佛：大德！十二因緣佛作耶？佛言：我不作。又問：餘人作耶？佛言：亦非餘人作，有佛無佛本性有之。」夫答問有四，此即決定答也。若其廣出三藏諦緣，具如《俱舍》、《婆沙》，《玄》文略出。「但合」等者，以此四中二正二旁，當知由免難故索車，由等賜故歡喜。
「門有三義」者，三門之中出別是門入者義立，從一色心入一色心，門以經游為義，但未出名入，從一入一義言為入，實非外來。「若作出者」，須兼三藏，今立通教所詮，以此兩教所詮同故。言「若別義者」，依別理人。言「所詮」者，意顯獨教門義不成。經雖云教，必須對理，故知別教雖詮別理，亦非車門，但對通藏而立別名。由緣別理故名為別。次第之初與藏通人咸出火宅，據出宅同仍可名通。初證又同兩教涅槃，故亦可云得涅槃樂。三德具如《玄》文三法及《止觀》第三顯體中說。「此釋小異於前」者，前云意不在三，今云本欲與大，雖復
【現代漢語翻譯】 現代漢語譯本： 位在第二，現在依照前面的外凡位，也只是聞慧為一，思修為一。『辟支是法行人』（Pratyekabuddha is a follower of the Dharma）這句話，一般來說是針對聲聞乘依賴教法而言的，所以辟支佛（Pratyekabuddha）自己思考作為法，然而辟支佛必定自己證悟，聲聞乘具備信法，信法具備如《止觀》第五卷所記載引用的《婆沙論》等文。『聞法少』，辟支佛或者聽聞教法而墮落在聲聞乘中的，也是因為相信而只說聽聞得少。『此門』到『非佛』等，《大智度論》說：『有一個道人問佛：大德！十二因緣是佛您造作的嗎？佛說：我沒有造作。又問：是其他人造作的嗎？佛說：也不是其他人造作，有佛沒有佛，十二因緣的本性本來就存在。』回答問題有四種方式，這屬於決定答。如果廣泛地闡述三藏的諦緣，詳細情況如《俱舍論》、《婆沙論》，《玄義》中略有闡述。『但合』等，用這四種方式中的兩種正面的和兩種旁敲側擊的方式，應當知道因為避免災難的緣故而索要車，因為平等的賞賜的緣故而歡喜。 『門有三義』，在三門之中，出別是門，入者義立，從一色心入一色心，門以經游為義，但未出名入，從一入一義言為入，實非外來。『若作出者』，必須兼顧三藏，現在立足於通教所詮釋的，因為這兩個教派所詮釋的相同。說『若別義者』，是依據別理之人。說『所詮』，意思是顯示獨教的門義不能成立。經書雖然說是教，必須對應于理，所以知道別教雖然詮釋別理，也不是車門，只是針對通教和藏教而建立別名。由於緣于別理，所以稱為別教。次第的開始與藏教和通教的人都一起出離火宅，根據出離火宅相同，仍然可以稱為通教。最初證悟又與兩教的涅槃相同，所以也可以說得到涅槃的快樂。三德具備如《玄義》的三法以及《止觀》第三卷顯體中所說。『此釋小異於前』，前面說意思不在於三，現在說本來想要給予大的，即使這樣
【English Translation】 English version: In the second position, now according to the previous outer ordinary position, it is only hearing-wisdom as one, and thinking-cultivation as one. 'Pratyekabuddhas are followers of the Dharma,' generally speaking, this is in contrast to the Śrāvakas (Hearers) relying on teachings. Therefore, Pratyekabuddhas (Solitary Buddhas) contemplate on their own as the Dharma. However, Pratyekabuddhas must realize on their own, and Śrāvakas possess faith in the Dharma. The possession of faith in the Dharma is as recorded in the fifth volume of Mohe Zhiguan (Great Calming and Contemplation), citing texts such as the Vibhāṣā. 'Hearing the Dharma is little,' Pratyekabuddhas may hear teachings and fall into the Śrāvaka path, which is also because of faith, but they only say they hear little. 'This gate' to 'not Buddha,' etc., the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) says: 'A Taoist asked the Buddha: Great Virtue! Are the Twelve Nidānas (Links of Dependent Origination) made by the Buddha? The Buddha said: I did not make them. He asked again: Are they made by others? The Buddha said: They are not made by others either. Whether there is a Buddha or not, the inherent nature of the Twelve Nidānas exists.' There are four ways to answer questions, and this is a definitive answer. If the truths and conditions of the Tripiṭaka (Three Baskets) are extensively explained, the details are as in the Abhidharmakośa (Treasury of Higher Knowledge) and the Vibhāṣā, and the Xuanyi (Profound Meaning) briefly explains them. 'But combine,' etc., using two positive and two indirect methods among these four, one should know that the chariot is requested to avoid disaster, and joy is due to equal rewards. 'The gate has three meanings,' among the three gates, 'going out separately' is the gate, and 'entering' establishes the meaning. Entering from one form-mind to another form-mind, the gate takes 'passing through' as its meaning, but it has not yet gone out to be named 'entering'. 'Entering' is spoken of in the sense of entering from one to another, but it is not actually from outside. 'If making an author,' one must consider the Tripiṭaka. Now, we are based on what is explained by the Common Teaching, because what is explained by these two teachings is the same. Saying 'if a separate meaning,' it is based on people of separate principles. Saying 'what is explained' means to show that the meaning of the exclusive teaching cannot be established. Although the scriptures say 'teaching,' it must correspond to principle, so we know that although the Separate Teaching explains separate principles, it is not a chariot gate, but only establishes a separate name in contrast to the Common and Treasury Teachings. Because it is related to separate principles, it is called the Separate Teaching. At the beginning of the sequence, people of the Treasury and Common Teachings all leave the burning house together. According to the similarity of leaving the house, it can still be called the Common Teaching. The initial realization is also the same as the Nirvāṇa of the two teachings, so it can also be said to attain the joy of Nirvāṇa. The Three Virtues are fully explained in the Three Dharmas of Xuanyi and in the manifestation of the substance in the third volume of Zhiguan. 'This explanation is slightly different from the previous one,' the previous one said that the meaning is not in the three, and now it says that it originally wanted to give the great, even so.
小殊名異義同。
「有一大宅」者，有人云：且指一方三界，故云一。他人廣列利鈍章門。「三界無始為久」者，
問：
若從因說或當無始，若從依報初禪已下賢劫近成，云何無始？
答：
眾生無始具三界因，惑種不亡故云無始，故依報處壞而覆成，第四禪去及無色界，雖無災壞因果相成，皆是無始無常故也。然終不如約正報釋其理便也。
「唸唸相續」等者，相續故高，無常故危。「意識綱維」者，統御一身其猶樑棟樹立一屋。「圮坼」者，上下毀裂。「褫」脫衣貌也。「因緣觀心兩釋」者，如雲頭殿腹堂，即觀心也。如雲色堂欲舍等，即因緣也。命根已下文並觀心也。「八鳥譬八憍」者，但慢與憍能所別耳。諸教亦以七慢釋慢，此中所釋亦與《俱舍》大同，其意稍別，今略比之。盛壯憍如我慢，與《俱舍》名義並同，壯故我強。姓憍如大慢，《俱舍》云：「於他勝謂己勝」，如世寡姓尚未謝于崔盧，如梟尚食于母，況貴姓耶？富憍如過慢，《俱舍》云：「於他勝謂己等」，如世貧者尚不下於石崇，況實富耶？自在憍如邪慢，《俱舍》云：「于有德中謂己有德」，如薄祐者尚無屈于有德，況有自在者？壽命憍如增上慢，《俱舍》云：「未得謂得」，壽高計常，如少尚未肯
【現代漢語翻譯】 現代漢語譯本 『小殊名異義同』，意思是名稱略有不同，但意義相同。
『有一大宅』，有人說：這指的是一方三界（欲界、色界、無色界），所以說『一』。其他人則廣泛列舉了根性的利鈍等章門。『三界無始為久』，
問： 如果從因緣上說，或許可以認為三界是無始的；但如果從依報（眾生所依賴的生存環境）來說，初禪天以下的世界是賢劫（一個極長的時間單位）近期才形成的，怎麼能說是無始的呢？
答： 眾生無始以來就具備了三界之因，迷惑的種子沒有消失，所以說是無始的。因此，依報所處的環境會壞滅又重新形成。第四禪天以上以及無**（應為「無色界」），雖然沒有災難性的破壞，但因果相續，也都是無始無常的。然而，最終還是不如從正報（眾生的身心）來解釋這個道理更為方便。
『唸唸相續』等，因為相續不斷，所以顯得高大；因為無常，所以顯得危險。『意識綱維』，意思是意識統御著整個身體，就像樑柱支撐著房屋一樣。『圮坼』，指上下崩毀破裂。『褫』，是脫去衣帽的意思。『因緣觀心兩釋』，例如說頭殿、腹堂，就是觀心；例如說色堂、欲舍等，就是因緣。命根以下的文字都是觀心。『八鳥譬八憍』，只是慢和憍在能和所上有所區別而已。各種教義也用七慢來解釋慢，這裡所解釋的也與《俱舍論》（佛教論書）大體相同，只是意思稍有不同，現在略作比較。盛壯憍如同我慢，與《俱舍論》在名稱和意義上都相同，因為強壯所以自以為強大。姓憍如同大慢，《俱舍論》說：『對於別人勝過自己，卻認為自己勝過別人』，就像世俗中出身低微的姓氏尚且不遜於崔、盧等高門大族，如同貓頭鷹竟然吃自己的母親一樣，更何況是高貴的姓氏呢？富憍如同過慢，《俱舍論》說：『對於別人勝過自己，卻認為自己與別人相等』，就像世俗中貧窮的人尚且不屈服於石崇這樣的富豪，更何況是真正富有的人呢？自在憍如同邪慢，《俱舍論》說：『在有德之人中認為自己也有德』，就像福薄的人尚且不屈服於有德之人，更何況是有自在的人呢？壽命憍如同增上慢，《俱舍論》說：『未證得卻說已證得』，壽命長久就自以為是永恒的，即使是年輕的人也不肯
【English Translation】 English version 『Small differences in name, same meaning.』
『There is a large house,』 some say: this refers to the one realm of the Three Realms (Desire Realm, Form Realm, Formless Realm), hence 『one.』 Others extensively list the chapters on keenness and dullness of faculties. 『The Three Realms are without beginning and long-lasting,』
Question: If speaking from the perspective of cause, perhaps it can be considered that the Three Realms are without beginning; but if speaking from the perspective of dependent retribution (the environment beings rely on for survival), the worlds below the First Dhyana Heaven were recently formed in this Fortunate Kalpa (a very long unit of time), how can it be said to be without beginning?
Answer: Beings have possessed the causes for the Three Realms since beginningless time, and the seeds of delusion have not disappeared, therefore it is said to be without beginning. Thus, the environment of dependent retribution will be destroyed and then reformed. The Fourth Dhyana Heaven and above, as well as the Formless Realm (無** should be 無色界), although there is no destructive disaster, the causes and effects continue, and all are without beginning and impermanent. However, in the end, it is still not as convenient to explain this principle from the perspective of the physical and mental body (正報).
『Moment after moment in continuous succession,』 etc., because of continuous succession, it appears tall; because of impermanence, it appears dangerous. 『Consciousness is the framework,』 meaning that consciousness governs the entire body, just as beams and pillars support a house. 『Ruin and collapse,』 refers to collapsing and breaking apart from top to bottom. 『Divest,』 means to take off clothing and appearance. 『Two explanations: based on conditions and based on observing the mind,』 for example, saying head-hall, belly-hall, is observing the mind; for example, saying color-hall, desire-house, etc., is based on conditions. The text from the life-faculty onwards is all about observing the mind. 『Eight birds are metaphors for eight kinds of pride,』 it is only that arrogance and pride differ in terms of the agent and the object. Various teachings also use the seven prides to explain pride, and what is explained here is largely the same as the Abhidharmakośa (a Buddhist treatise), but the meaning is slightly different, and now a brief comparison is made. Pride in prosperity and strength is like māna (I-pride), which is the same as the Abhidharmakośa in name and meaning, because of strength, one considers oneself strong. Pride in lineage is like ati-māna (pride of being superior), the Abhidharmakośa says: 『Regarding others as superior to oneself, but considering oneself superior to others,』 just as in the world, humble surnames still do not yield to the high-ranking families of Cui and Lu, just as an owl even eats its own mother, let alone a noble surname? Pride in wealth is like māna-atimāna (pride of being equal), the Abhidharmakośa says: 『Regarding others as superior to oneself, but considering oneself equal to others,』 just as in the world, poor people still do not submit to the wealthy like Shi Chong, let alone those who are truly wealthy? Pride in freedom is like mithyā-māna (false pride), the Abhidharmakośa says: 『Among those with virtue, considering oneself to have virtue,』 just as those with little fortune still do not submit to those with virtue, let alone those who have freedom? Pride in longevity is like adhyātmā-māna (pride of thinking one has attained what one has not), the Abhidharmakośa says: 『Claiming to have attained what has not been attained,』 long life leads one to think of oneself as eternal, even young people are unwilling to
尊老，況實壽高？聰明憍如憍慢，《俱舍》云：「於他等謂己等，于等而輕」，如力雖劣尚欲輕彼，況實齊耶？行善憍如不如慢，《俱舍》云：「于多分勝謂己少劣」，德業天隔，謂稍下於高蹤，況少劣者？色憍如憍慢，《俱舍》云：「色不如他亦謂己等」，陋者自得未肯劣於潘安，況美姿貌？略對且爾如名不同，此中直爾有此八事，故憍慢者未必全有。「自愛為貪」去更以三毒例釋同異，故四思惟並有二名，所從得名不定故也。蟲名獸狀鬼體神形雖即非要，與使為譬亦可略知。「蚖」即黑蛇也。故《漢書》云：「玄蚖蝮者。」《爾雅》云：「虺長三寸大如指」，江南謂虺為蝮，有牙毒，鼻上有針。「蜈蚣」者，蝍蛆也。有人云：能制蛇，若伏蛇者多是赤足者。此語有損，不思來報。「守宮」者，蝘蜒是。有云：在舍為守宮，在澤為蝘蜒。「𪕕」似鼠，若獸名作「狖」似猿。若作「狖」字，《玉篇》云：「似貍亦啖鼠，天若雨于樹倒懸，尾有兩岐以塞兩鼻。」「貍」字《說文》從豸。「鼷」者，《說文》云：「小鼠。」《玉篇》云：「有毒螫人及獸，至盡不痛，即甘口鼠也。」「咀」只是嚼，「搏」擊打也。「撮搏」取也，亦拍亦撫也。
「愛心貪」等者，寄此與鈍使對辯，諸見在後鬼神中明，亦可是鈍中利也
【現代漢語翻譯】 現代漢語譯本 尊者，更何況實際上年事已高？聰明的憍（jiāo，驕傲）如同憍慢。《俱舍論》中說：『對於不如自己的人，認為和自己相等；對於和自己相等的人，卻輕視他們』，比如力量即使弱小，尚且想要輕視他人，更何況實際上和自己相等的人呢？行善的憍如同不如慢。《俱舍論》中說：『對於大部分勝過自己的人，認為自己稍微差一點』，德行事業如同天壤之別，卻認為只比高尚的人稍微差一點，更何況是真正差很多的人呢？容貌的憍如同憍慢。《俱舍論》中說：『容貌不如他人，也認為和自己相等』，醜陋的人自我感覺良好，不肯承認比潘安差，更何況是容貌美麗的人呢？簡單地對比且如此，如同名稱不同一樣，這裡僅僅有這八件事，所以憍慢的人未必全部都有。『自愛為貪』，更用三毒來舉例說明相同和不同，所以四種思惟都有兩個名稱，因為獲得名稱的來源不確定。蟲子的名稱、野獸的形狀、鬼的身體、神的形態，即使不是必要的，用使來比喻也可以略微知道。『蚖』就是黑蛇。《漢書》中說：『玄蚖蝮者。』《爾雅》中說：『虺長三寸，大如手指』，江南稱虺為蝮，有牙齒和毒液，鼻子上長有針。『蜈蚣』就是蝍蛆。有人說：能制服蛇，如果制服蛇的人大多是赤腳的人。這種說法有害處，不考慮未來的報應。『守宮』就是蝘蜒。有人說：在家裡叫做守宮，在沼澤里叫做蝘蜒。『𪕕』像老鼠，如果野獸的名字寫作『狖』，就像猿猴。如果寫作『狖』字，《玉篇》中說：『像貍貓，也吃老鼠，如果天下雨，就倒掛在樹上，尾巴上有兩個分叉，用來塞住兩個鼻孔。』『貍』字在《說文》中從豸。『鼷』，《說文》中說：『小老鼠。』《玉篇》中說：『有毒，蜇人和野獸，直到死亡都不痛，就是甘口鼠。』『咀』只是咀嚼，『搏』是擊打。『撮搏』是取，也是拍打和撫摸。 『愛心貪』等，藉此與鈍使對辯，各種見解在後面的鬼神中說明，也可以是鈍中的利。
【English Translation】 English version Venerable one, what more can be said of someone who is truly advanced in age? The 'jiao' (pride) of intelligence is like conceit. The Kusha (Abhidharmakośakārikā) says: 'Regarding others as equal to oneself when they are inferior, and belittling those who are equal.' For example, even if one's strength is weak, one still desires to belittle others; how much more so when one is actually equal? The 'jiao' of performing good deeds is like nuru-mana (inferiority complex). The Kusha says: 'Regarding oneself as slightly inferior when one is far superior.' One's virtue and deeds are as different as heaven and earth, yet one thinks one is only slightly inferior to the highly virtuous; how much more so when one is truly far inferior? The 'jiao' of appearance is like conceit. The Kusha says: 'Even if one's appearance is inferior to others, one still thinks it is equal.' An ugly person feels good about themselves and refuses to admit being inferior to Pan An (handsome man in Chinese history); how much more so for someone with beautiful features? A brief comparison is like this, just as names are different. Here, there are only these eight things, so a conceited person may not have all of them. 'Self-love is greed,' and the Three Poisons are used to illustrate similarities and differences. Therefore, the Four Contemplations have two names because the source from which the names are derived is uncertain. The names of insects, the shapes of beasts, the bodies of ghosts, and the forms of gods, even if not essential, can be understood slightly by using the anusaya (latent tendencies) as metaphors. 'Yuan' is a black snake. The Han Shu (Book of Han) says: 'Xuan yuan fu zhe.' The Erya says: 'The hui is three inches long and as thick as a finger.' In Jiangnan, the hui is called fu, and it has teeth and venom, with a needle on its nose. 'Centipede' is jiju. Some say that it can subdue snakes, and those who subdue snakes are often barefoot. This saying is harmful and does not consider future retribution. 'Shou gong' is yanyan (gecko). Some say that it is called shou gong in the house and yanyan in the swamp. '𪕕' resembles a rat. If the beast's name is written as '狖', it resembles an ape. If the character '狖' is used, the Yupian says: 'It resembles a leopard cat and also eats rats. If it rains, it hangs upside down from a tree, and its tail has two forks to plug its nostrils.' The character 'leopard cat' in the Shuowen (Explaining Characters) is from the radical zhi. '鼷', the Shuowen says: 'Small rat.' The Yupian says: 'It is poisonous and stings people and animals, causing no pain until death, and it is the sweet-mouthed rat.' 'Ju' simply means to chew, and 'bo' means to strike. 'Cuo bo' means to take, and also to pat and caress. 'Love-mind-greed,' etc., are used to debate with the dull anusaya. Various views will be explained later among the ghosts and gods, and it can also be a sharp one among the dull ones.
。若從鈍說道理亦是鈍中道理。「推求」去釋也。如此土儒宗亦計天命氣等，並鈍使攝，欲比西方道理天隔。「一云」去，重更全作鈍使釋也。「揸」者，《釋名》云：「叉也。」謂五指俱取也。「掣」牽也。亦云向前揸、向後掣。「嘊喍」者，「喍」字亦作「𪗶」，聚唇露齒也。「嗥吠」者，出聲大吼也。《經》「魑魅」者，物之精也。《通俗文》云：「山澤之怪謂之魑也。」《西京賦》云：「山神虎形曰魑，宅神豬頭人形曰魅。」「魍魎」者，木石變怪。《玉篇》云：「水神。」「孚乳」者，《玉篇》云：「伏卵曰孚。」《通俗文》云：「卵化曰孚。」《廣雅》云：「孚亦生也。」「乳」者養也。故鳥生曰孚，獸生曰乳。言「自類」等者，即同類因得等流果，以子似父故以喻之。《俱舍》云：「同類因相似，自部地前生」，即五部九地，但約過去以現在為因，廣如彼文。「鳩槃茶」者，可畏鬼也。「蹲」虛坐也。「踞」實坐也。
次「捉狗」等者，有此一釋故曰「一云」，狗足如因、捉之如謗，捉足撲之如令絕聲，故云「令其失聲」。因果法爾不由執無，卻由捉撲所以有聲，如由計故所以有生。「以腳加頸」者，聲不絕故，復以狗腳加於狗頸。謗無苦因之上，復更撥無苦果，如腳加頸，望必絕聲，聲豈不甚
【現代漢語翻譯】 現代漢語譯本： 如果從愚鈍的角度講說道理，那也是愚鈍中的道理。用『推求』來解釋它。就像中土的儒家也推崇天命、氣等等，都被愚鈍所包含，想要和西方的道理相比，簡直是天壤之別。『一云』是另一種說法，完全用愚鈍來解釋。『揸』，《釋名》說：『就是叉。』指的是用五指一起抓取。『掣』是牽拉的意思。也可以說向前抓，向後拉。『嘊喍』，『喍』字也寫作『𪗶』，是聚攏嘴唇露出牙齒的樣子。『嗥吠』，是發出聲音大吼。《經》中說的『魑魅』，是物體變化的精怪。《通俗文》說：『山澤中的怪物叫做魑。』《西京賦》說：『山神是老虎的形狀叫做魑，宅神是豬頭人身叫做魅。』『魍魎』，是木頭石頭變化的怪異。《玉篇》說：『是水神。』『孚乳』，《玉篇》說：『鳥類孵卵叫做孚。』《通俗文》說：『卵孵化出來叫做孚。』《廣雅》說：『孚也是生的意思。』『乳』是養育的意思。所以鳥類出生叫做孚，獸類出生叫做乳。說『自類』等等，就是同類因為得到同類的果報，因為兒子像父親所以用這個來比喻。《俱舍論》說：『同類因是相似的，從自身所屬的部類和地之前產生』，就是五部九地，只是從過去以現在作為因，詳細的可以參考原文。『鳩槃茶』（Kumbhanda，可畏鬼），是可畏的鬼。『蹲』是虛坐。『踞』是實坐。
接下來『捉狗』等等，因為有這樣一種解釋所以說『一云』，狗的腳就像是因，抓住它就像是誹謗，抓住腳撲打它就像是讓聲音斷絕，所以說『讓其失聲』。因果的法則是自然而然的，不是因為執著于沒有，而是因為捉住撲打所以才有聲音，就像因為計較所以才有生。『以腳加頸』，因為聲音沒有斷絕，所以又用狗的腳踩在狗的脖子上。在誹謗沒有苦因的基礎上，又進一步否定苦果，就像腳踩在脖子上，希望一定能讓聲音斷絕，聲音難道不是更加...
【English Translation】 English version: If one speaks of principles from the perspective of dullness, then it is principles within dullness. 'Seeking and investigating' is used to explain it. Just like the Confucian scholars of this land also value destiny, qi, and so on, all of which are encompassed by dullness, wanting to compare with the principles of the West is like comparing heaven and earth. 'One explanation' is another way of saying it, completely using dullness to explain it. 'Zha' (揸), the 'Shi Ming' (釋名) says: 'It is like a fork.' It refers to grasping with all five fingers together. 'Che' (掣) means to pull. It can also be said to grab forward and pull backward. 'Áichái' (嘊喍), the character 'chái' (喍) is also written as '𪗶', which is the appearance of gathering the lips and showing the teeth. 'Háofèi' (嗥吠) means to roar loudly. The 'Sutra' speaks of 'chīmèi' (魑魅, goblins), which are the spirits of transformed objects. The 'Tong Su Wen' (通俗文) says: 'Monsters in mountains and marshes are called chī.' The 'Xi Jing Fu' (西京賦) says: 'Mountain gods in the shape of tigers are called chī, and house gods with pig heads and human bodies are called mèi.' 'Wǎngliǎng' (魍魎, sprites) are strange transformations of wood and stone. The 'Yu Pian' (玉篇) says: 'They are water gods.' 'Fūrǔ' (孚乳), the 'Yu Pian' says: 'Incubating eggs is called fū.' The 'Tong Su Wen' says: 'Eggs hatching is called fū.' The 'Guang Ya' (廣雅) says: 'Fū also means to be born.' 'Rǔ' (乳) means to nurture. Therefore, the birth of birds is called fū, and the birth of beasts is called rǔ. Saying 'of their own kind' and so on, means that beings of the same kind obtain the same kind of karmic result, because a son resembles his father, so this is used as an analogy. The 'Abhidharma-kosa' (俱舍論) says: 'Causes of the same kind are similar, arising from their own category and ground before', which refers to the five categories and nine grounds, but it is based on the past with the present as the cause, as detailed in that text. 'Kumbhanda' (鳩槃茶, 可畏鬼), is a fearsome ghost. 'Dūn' (蹲) means to sit with the legs bent but not touching the ground. 'Jù' (踞) means to sit firmly.
Next, 'catching a dog' and so on, because there is such an explanation, it is said 'one explanation', the dog's foot is like the cause, grabbing it is like slander, grabbing the foot and hitting it is like making the sound stop, so it is said 'making it lose its voice'. The law of cause and effect is natural, not because of clinging to non-existence, but because of catching and hitting that there is sound, just like because of calculation that there is birth. 'Adding a foot to the neck', because the sound has not stopped, so the dog's foot is placed on the dog's neck again. On the basis of slandering that there is no cause of suffering, the result of suffering is further denied, just like putting a foot on the neck, hoping to surely make the sound stop, isn't the sound even more...
，撥因尚生撥果彌甚。「集本得果」下釋上句，捉狗兩足豈能絕聲，徒謗無因果何能免果？「集無得苦」下，釋下句，如加頸時欲令絕聲，由加聲大。又「謗無苦因」者，只指非因計因，即是謗也。本是世因今謂出世，即當謗無兩因故也。
「觀解」者，前約事釋，多在斷見故云「撥無」等；今約觀釋，義通常見及以邪正，以佛弟子亦有修六行觀者，故今用之。若外人修多在計常，或計四禪乃至非想，為常故也。凡云觀解須順內故。又云「作不凈」等，此意亦以出聲為失，由觀故生如由撲故聲。「今不得起」者，復以絕聲為失釋也，故云不起。「豎入」等者，如六十二見雖有眾釋，多約三世，過去來今、從今入未，故名為豎。「橫遍」等者，如二十身見一陰四句，四句相望無復優劣，故名為橫。不修善法為此縱恣，所以不修非撥無也，雖不撥無亦名無慚。
言「見取」者，非果計果，非想非是涅槃之果，計之為常。無色唯心名為「咽細」，三界壽極名為「命危」，計之為常名為「保壽」，保壽正當計果義也。「非想」下重釋計失。「首如」等者，根本之我如牛，世以牛力為大自在，計我亦爾，于中復計我之有無，如生二角。「為身是我」等者，以我與身更互有無。為身是我者，執所為我；為我是身者，以
【現代漢語翻譯】 現代漢語譯本：撥因只會導致更嚴重的果報。'集本得果'解釋了上一句，就像抓住狗的兩條腿無法阻止它發出聲音一樣，只是誹謗沒有因果，又怎麼能避免果報呢？'集無得苦'解釋了下一句，就像在脖子上施加壓力想要讓聲音停止一樣，只會因為施加壓力而使聲音更大。而'謗無苦因'，只是指把非因當成因，這就是誹謗。本來是世間的因，現在說是出世的，這就是誹謗兩種因的緣故。
'觀解'，前面是從事相上解釋，多半是斷見，所以說'撥無'等等；現在是從觀行的角度解釋，意義上通常是常見以及邪正，因為佛弟子也有修習六行觀的，所以現在用它。如果是外道修習，大多是執著于常，或者執著於四禪乃至非想，認為是常住不變的緣故。凡是說觀解，都必須順應內心。又說'作不凈'等等，這個意思是認為發出聲音是過失，因為觀行而產生，就像因為拍打而產生聲音一樣。'今不得起'，又是以停止聲音為過失來解釋，所以說不起。'豎入'等等，比如六十二見雖然有很多解釋，大多是從三世的角度，過去、現在、未來，從現在進入未來，所以叫做豎。'橫遍'等等，比如二十身見，一陰四句，四句相互比較沒有優劣之分，所以叫做橫。不修習善法，放縱自己，所以不修習，不是撥無。雖然不撥無，也叫做無慚。
說到'見取'，就是把非果當成果，把非想非非想處的境界當成是涅槃的果，認為是常住不變的。無色界的唯心境界叫做'咽細'，三界的壽命到了極限叫做'命危'，認為它是常住不變的叫做'保壽'，保壽正是執著于果的含義。'非想'下面再次解釋執著的過失。'首如'等等，根本的我像牛一樣，世間認為牛的力量是最大的，最自在的，認為我也是這樣，在其中又認為我的有無，就像生長兩隻角。'為身是我'等等，認為我和身體相互有無。'為身是我'，是執著所為是我；'為我是身'，是以
【English Translation】 English version: Denying the cause only leads to more severe consequences. 'Gathering the root leads to obtaining the fruit' explains the previous sentence, just as grabbing a dog's legs cannot stop it from making noise, how can one avoid the consequences by merely slandering the absence of cause and effect? 'Gathering no root leads to obtaining suffering' explains the following sentence, just as applying pressure to the neck to stop the sound only makes the sound louder due to the pressure. And 'slandering the absence of suffering cause' only refers to considering a non-cause as a cause, which is slander. Originally a worldly cause, now claiming it to be transcendental, this is the reason for slandering both causes.
'Contemplation and understanding', the previous explanation was from the perspective of phenomena, mostly with nihilistic views, hence the saying 'denying the absence' etc.; now it is explained from the perspective of contemplation, the meaning is usually common views as well as the heterodox and orthodox, because Buddhist disciples also practice the six-aspect contemplation, so it is used now. If it is practiced by outsiders, they mostly cling to permanence, or cling to the four Dhyanas (meditative states) and even the realm of Neither Perception Nor Non-Perception (非想非非想處, Feixiang Feifeixiang Chu), considering them to be permanent. Whenever contemplation and understanding are mentioned, it must conform to the inner mind. Furthermore, saying 'performing impurity' etc., this means that making a sound is considered a fault, arising from contemplation, just as sound arises from striking. 'Now unable to arise' is again explained with stopping the sound as a fault, hence the saying unable to arise. 'Vertical entry' etc., such as the sixty-two views, although there are many explanations, mostly from the perspective of the three times, past, present, and future, entering the future from the present, hence it is called vertical. 'Horizontal pervading' etc., such as the twenty views of self, the four phrases of one Skandha (蘊, Yun), the four phrases are compared without superiority or inferiority, hence it is called horizontal. Not cultivating good Dharma (法, Dharma), indulging oneself, so not cultivating, not denying the absence. Although not denying the absence, it is also called shameless.
Speaking of 'view attachment' (見取, Jianqu), it is taking a non-fruit as a fruit, considering the realm of Neither Perception Nor Non-Perception as the fruit of Nirvana (涅槃, Niepan), considering it to be permanent. The mind-only realm of the Formless Realm (無色界, Wusejie) is called 'swallowing subtle', the limit of lifespan in the Three Realms (三界, Sanjie) is called 'life danger', considering it to be permanent is called 'preserving life', preserving life is precisely clinging to the meaning of fruit. 'Neither Perception' below again explains the fault of clinging. 'Head like' etc., the fundamental self is like an ox, the world considers the strength of the ox to be the greatest, the most free, considering myself to be like that as well, and within it, considering the existence or non-existence of myself, like growing two horns. 'The body is me' etc., considering that I and the body mutually exist or do not exist. 'The body is me' is clinging to what is done as me; 'I am the body' is using
能為所。身即是所，我即是能，如以五陰計一陰為我，余皆我所，謂僮僕瓔珞窟宅，若計常者，身非是我，身斷我常。若計斷者，身斷我斷，或俱常斷。具如《止觀》第五記引《阿含》本劫本見末劫末見，然其所計能所雖殊，計有義等，或時等者，是諸外道於一身中前後計轉，所計之極，極至非想，以所計為頭，彼地斷常更互起計，如發篷亂。計常等者，互相是非，強者伏弱，弱者從強，皆破他從己如相殘害。計此我者，有斷有常即邊見也。
「夜叉」等者，初二句「總結欲」者，未分利鈍，「亦是」下更別語利鈍意。亦指初二句，即上句利、下句鈍。「並是有漏」下釋第三句，有漏之心皆無道味之食故饑，以由饑故生死速疾故云「急」。《經》「四向」者，見惑雖多不出四句，利鈍並有饑急之義，經文且從利使以釋。「窺看」者，私竊也。看不正者，由隔窗牖，故見空而偏，空無偏正由彼窗窺，理無是非計者成過，故云「滯著心多不會正理」，故知邪正誰不各謂仰慕至道，此二句通結二使。次下二句收廣結非。「是朽故宅」等者，上文云「今此三界皆是我有」，此從化主統而言之，為生取土。言「朽故」者，從生以說。故前後文國城家等隨其義勢，或優或劣無不屬生、咸歸長者，一色一香一切皆然。「長者」
【現代漢語翻譯】 現代漢語譯本：能與所。身即是所，我即是能，例如用五陰（色、受、想、行、識，佛教用語，指構成人身的五種要素）來計算，認為其中一陰是『我』，其餘都是『我所』（屬於我的），比如僮僕、瓔珞、窟宅。如果認為『我』是常（永恒不變）的，那麼身體就不是『我』，因為身體會斷滅，而『我』應該是常。如果認為『我』是斷（會斷滅）的，那麼身體斷滅，『我』也斷滅，或者身體和『我』都是常或都是斷。這些詳細內容在《止觀》（佛教著作）第五卷的記載中引用了《阿含經》（早期佛教經典）關於本劫本見（最初的錯誤見解）和末劫末見（最終的錯誤見解）的說法。然而，他們所計算的能與所雖然不同，但認為『有』的意義是相同的，或者有時是相同的。這些外道（指佛教以外的宗教）在一個身體中前後不斷地計算轉變，所計算的最高境界，最高達到非想非非想處（佛教中的一種禪定境界），以所計算的為頭，在那個地方斷和常的見解交替產生，就像蓬亂的頭髮一樣。認為『常』等等的人，互相爭論是非，強者壓制弱者，弱者服從強者，都否定別人而肯定自己，像互相殘害一樣。認為這個『我』有斷有常，就是邊見（佛教指偏頗的見解）。 『夜叉』（佛教護法神）等，最初兩句『總結欲』，沒有區分利根和鈍根，『亦是』下面進一步區分利根和鈍根的意思。『亦是』指最初兩句，即上句是利根，下句是鈍根。『並是有漏』下面解釋第三句，有漏（指有煩惱）的心都沒有道味（佛法的滋味）的食物，所以飢餓，因為飢餓的緣故生死迅速，所以說『急』。《經》（指佛經）中『四向』，見惑（知見上的迷惑）雖然多，但不超出四句，利根和鈍根都有飢餓和急迫的意義，經文且從利根的角度來解釋。『窺看』，是私下偷看的意思。看不正，是因為隔著窗戶，所以看到空而偏頗，空本身沒有偏正，是因為他們從窗戶偷看，真理沒有是非，是計算的人造成了過失，所以說『滯著心多不會正理』，所以知道邪正誰不各自認為仰慕至道，這兩句總結了兩種使（指煩惱）。接下來兩句收攏廣泛地總結否定。『是朽故宅』等，上文說『今此三界皆是我有』，這是從化主（教化之主，指佛）統攝一切的角度來說的，是爲了眾生而取土（指建立國土）。說『朽故』，是從眾生的角度來說。所以前後文的國城家等，隨著其意義和形勢，或好或壞，沒有不屬於眾生的，都歸於長者（指有智慧的人），一色一香一切都是這樣。『長者』
【English Translation】 English version: The 'able' and the 'object'. The body is the object, and 'I' is the able. For example, using the five skandhas (form, feeling, perception, mental formations, and consciousness, Buddhist terms referring to the five elements that constitute a person) to calculate, considering one skandha as 'I', and the rest as 'mine' (belonging to me), such as servants, necklaces, caves, and houses. If one considers 'I' as permanent (eternal and unchanging), then the body is not 'I', because the body will perish, while 'I' should be permanent. If one considers 'I' as impermanent (perishable), then when the body perishes, 'I' also perishes, or both the body and 'I' are either permanent or impermanent. These details are recorded in the fifth volume of 'Zhi Guan' (a Buddhist text), which quotes the 'Agama Sutra' (early Buddhist scriptures) regarding the original views of the beginning of the kalpa (an aeon in Buddhist cosmology) and the final views of the end of the kalpa. However, although their calculations of the able and the object are different, the meaning of considering 'existence' is the same, or sometimes the same. These non-Buddhists (referring to religions other than Buddhism) constantly calculate and transform within one body, and the highest state they calculate reaches the realm of neither perception nor non-perception (a state of meditative absorption in Buddhism), taking what they calculate as the head, and in that place, the views of permanence and impermanence arise alternately, like tangled hair. Those who consider 'permanence' and so on, argue with each other about right and wrong, the strong oppress the weak, and the weak submit to the strong, all denying others and affirming themselves, like harming each other. Considering this 'I' as sometimes permanent and sometimes impermanent is a biased view (referring to a one-sided view in Buddhism). The 'Yakshas' (Buddhist guardian deities) and so on, the first two sentences 'summarize desire', without distinguishing between sharp and dull faculties, and 'also' below further distinguishes the meaning of sharp and dull faculties. 'Also' refers to the first two sentences, that is, the upper sentence is sharp faculties, and the lower sentence is dull faculties. 'And are all with outflows' below explains the third sentence, the mind with outflows (referring to having afflictions) has no food of the taste of the Dharma (the taste of the Buddha's teachings), so it is hungry, and because of hunger, birth and death are rapid, so it is said to be 'urgent'. In the 'Sutra' (referring to Buddhist scriptures), 'four directions', although there are many delusions of view (delusions in knowledge and views), they do not exceed four sentences, and both sharp and dull faculties have the meaning of hunger and urgency, and the scripture explains it from the perspective of sharp faculties. 'Peeking', means secretly peeking. Seeing incorrectly is because of looking through a window, so seeing emptiness is biased, emptiness itself has no bias, it is because they peek through the window, truth has no right or wrong, it is the calculators who cause the fault, so it is said 'attachment to the mind is much and will not understand the correct principle', so knowing right and wrong, who does not each think of admiring the ultimate path, these two sentences summarize the two messengers (referring to afflictions). The next two sentences gather and broadly summarize the negation. 'Is a decaying old house' and so on, the previous text said 'Now this triple world is all mine', this is from the perspective of the transforming lord (the teaching lord, referring to the Buddha) encompassing everything, it is to take soil (referring to establishing a land) for sentient beings. Saying 'decaying old' is from the perspective of sentient beings. Therefore, the countries, cities, homes, etc. in the previous and subsequent texts, according to their meaning and situation, whether good or bad, all belong to sentient beings, and all belong to the elder (referring to a wise person), one color, one fragrance, everything is like this. 'Elder'
下釋下二句。「內合」至「舍應」者，合此二句。若以十六王子為常教者，應云王子舍應，今從果說故云如來。又舍應不孤由大蔣故，故知非但舍應之後起濁，亦乃由濁起故舍應。故知前諸起濁救火大化擬宜等文，意皆探取大通後文。準此中意，隨根上下三週不同，究其根源莫不皆爾，故得通用。「壽量」者，助成近義，實成既遠中間數成，成即是出，且約一期故不云多。又覆本故不可云多。「火起之勢」者，此中勢相皆應須作見修兩釋。應知通論勢有二種：一者勢分，二者威勢。勢分通至非想，威勢燒無不壞，今當界二勢亦復如是。宅寬舍狹，三界為宅，五陰為舍，若且指欲界準例可知。由濁倒故身命無常，故作無常消此文也。被燒相中分為三義：初二句屬見，次一句屬修，次三句明不出所以。專由於見，故重云槃茶。又初二句通列，故云「鬼神等」，等取蟲獸。次一行別列，故更云「鳩槃茶」等。初二句中下句正明燒相，故云「大叫」。次一行中下二句明愚不知出，正由不出故燒，燒故不出，故總屬燒相。「哭泣為揚聲」者，此以十二支后愁嘆憂惱，來釋此文，此是古人釋哭泣等通遍三界。今不用舊釋者，但在欲界人中南洲有禮度處，余所不攝。「戒取本不計斷」，若因擬果故。
色界火起所燒類中，亦初
【現代漢語翻譯】 現代漢語譯本： 下面解釋下面兩句經文。「內合」到「舍應」是指合這兩句經文。如果認為十六王子是常教菩薩，應該說王子捨棄應化之身，現在是從果位的角度來說，所以說是如來。而且捨棄應化之身不是孤立的，而是因為有大因緣，所以知道不僅是捨棄應化之身後才開始有濁染，也是因為有濁染才捨棄應化之身。所以知道前面諸如『起濁救火』、『大化擬宜』等文句，意思都是探取《大通智勝佛經》後面的文句。依照這個意思，隨著眾生根性的上下不同，佛有三週說法的方式，但追究其根源，沒有不是這樣的，所以可以通用。「壽量」是幫助成就近期的意義，實際上成就的是久遠中間無數的成就，成就就是出現，而且是就一生而言，所以不說多。又因為是重複原本，所以不能說多。「火起之勢」，這裡面的勢相都應該從見和修兩個方面來解釋。應該知道，總的來說，勢有兩種：一是勢分，二是威勢。勢分通到非想非非想處天，威勢燒無不壞，現在這個世界的兩種勢也是這樣。宅寬舍狹，三界是宅，五陰是舍，如果只是指欲界，可以依此類推。因為濁染顛倒的緣故，身命無常，所以用無常來消除這段文字的含義。在被燒的景象中分為三個方面：前兩句屬於見，下一句屬於修，再下面三句說明不能出去的原因。專門由於見，所以重複說鳩槃茶（Kumbhanda，一種惡鬼）。又前兩句是總的列舉，所以說『鬼神等』，『等』包括蟲獸。下一行是分別列舉，所以又說『鳩槃茶』等。前兩句中，下一句正是說明被燒的景象，所以說『大叫』。下一行中，下面兩句說明愚昧無知，不知道出去，正是因為不出去才被燒，因為被燒才不能出去，所以總的來說都屬於被燒的景象。「哭泣為揚聲」，這是用十二因緣支中的愁嘆憂惱來解釋這段文字，這是古人解釋哭泣等通遍三界。現在不用舊的解釋，是因為只在欲界人中南瞻部洲有禮度的地方才適用，其他地方不包括。「戒取本不計斷」，如果因為擬果的緣故。 火起所燒的種類中，也是先...
【English Translation】 English version: The following explains the next two sentences. 'Inner combination' to 'abandonment response' refers to combining these two sentences. If the sixteen princes are considered to be disciples of the Common Teaching, it should be said that the princes abandon their manifested bodies. Now, it is spoken from the perspective of the fruition, so it is said to be Tathagata (Tathagata, Thus Come One). Moreover, the abandonment of the manifested body is not isolated, but due to great causes. Therefore, it is known that not only does defilement arise after the abandonment of the manifested body, but also the abandonment of the manifested body arises from defilement. Therefore, it is known that the previous sentences such as 'arising defilement to save from fire', 'great transformation adapting to circumstances', etc., all intend to explore the sentences in the later part of the Great Penetrating Wisdom Buddha Sutra. According to this meaning, the Buddha has three rounds of teachings according to the different superior and inferior roots of sentient beings, but tracing back to their origin, none are not like this, so it can be used universally. 'Lifespan' helps to accomplish the near meaning, and in reality, it accomplishes countless achievements in the distant middle. Accomplishment is appearance, and it is in terms of one lifetime, so it is not said to be many. Moreover, because it is repeating the original, it cannot be said to be many. 'The momentum of the fire arising', the momentum in this should be explained from both the aspects of seeing and cultivating. It should be known that, in general, there are two kinds of momentum: one is the momentum of division, and the other is the momentum of power. The momentum of division extends to the Realm of Neither Perception Nor Non-Perception, and the momentum of power burns and destroys everything. Now, the two kinds of momentum in this world are also like this. The house is wide and the dwelling is narrow, the Three Realms are the house, and the Five Aggregates are the dwelling. If it only refers to the Desire Realm, it can be inferred by analogy. Because of the defilement and inversion, body and life are impermanent, so impermanence is used to eliminate the meaning of this passage. In the scene of being burned, it is divided into three aspects: the first two sentences belong to seeing, the next sentence belongs to cultivating, and the next three sentences explain the reason for not being able to get out. It is specifically due to seeing, so it is repeated that Kumbhanda (Kumbhanda, a type of evil spirit). Also, the first two sentences are a general listing, so it says 'ghosts and spirits, etc.', 'etc.' includes insects and beasts. The next line is a separate listing, so it says 'Kumbhanda', etc. In the first two sentences, the next sentence is precisely explaining the scene of being burned, so it says 'great cry'. In the next line, the next two sentences explain ignorance and not knowing how to get out. It is precisely because they do not get out that they are burned, and because they are burned that they cannot get out, so in general, they all belong to the scene of being burned. 'Weeping is raising the voice', this is using the sorrow, lamentation, suffering, and distress in the twelve links of dependent origination to explain this passage. This is the ancient explanation of weeping, etc., pervading the Three Realms. The old explanation is not used now because it only applies to places with etiquette in Jambudvipa (Jambudvipa, Southern Continent) among humans in the Desire Realm, and does not include other places. 'Precepts and vows are fundamentally not considered to be severed', if it is because of the cause of anticipating the fruition. Among the types burned by the fire, it is also first...
二句鈍使，次二句利使，然火勢中文略不分利鈍，應須義說，故欲界中亦不分利鈍，今色界亦爾。次明相中方具利鈍，即「相奪」等也。既于禪中起諸見惑，帶見修禪，或禪已見起或禪見俱發，若禪已見或可見存，或復俱失。「所計異」者，具如本劫本見等也。言「默然」者，此準大乘一一禪中各立默然，如初禪中默然第六，乃至四禪默然第五，以著默故失於無漏；依余經論道以著禪而為默然，或以一心支而為默然。「欲界貪未來定已斷」者，性障未除名伏為斷耳，故惡獸啖時方乃名盡。「欲界」至「如猛焰」等者，煙焰上升以煙過焰，故用譬色。又焰猛煙微如色輕欲重。身等遍於二界四倒，故云四面等也。「亦通」下亦可雙譬二四，故四大皮肉在身四邊，如四面咸苦故云「充塞」。
「蜈蚣」下明空中事者，前云藏穴以譬色界，今乃出穴故譬無色。言「空中」者非謂虛空，既以舍內譬欲入、穴譬色，今以穴外空地為空，以譬無色，色界如穴，厭下如燒、欣上如出穴。「若爾瞋通三界」者，前欲界中以蜈蚣譬嗔，此中例之不別分出，既云蜈蚣復是無色，故譬彼嗔，色界之中雖無蜈蚣而云毒蟲，即兼蜈蚣，如色界利云毗舍阇，即兼諸鬼，故知嗔通三界。小乘中雲上界無恚，非盡理也。然諸煩惱輕重雖殊，尚至等覺
【現代漢語翻譯】 現代漢語譯本 前兩句是針對遲鈍根性的人，后兩句是針對敏銳根性的人。然而，從火勢來看，其中似乎沒有區分敏銳和遲鈍，所以應該從義理上解釋。因此，欲界中也不區分敏銳和遲鈍，現在這裡也是如此。接下來闡明在禪定中的『相』中才具備敏銳和遲鈍，也就是『相奪』等等。既然在禪定中生起各種見惑，帶著見解修習禪定，或者禪定之後生起見解，或者禪定和見解同時產生。如果禪定之後生起見解，或者見解可以存在，或者兩者都失去。『所計異』，具體就像本劫本見等等。說到『默然』，這是根據大乘的觀點，在每一個禪定中都設立默然，比如在初禪中默然第六，乃至四禪默然第五，因為執著于默然而失去了無漏智慧；依據其他經論的說法，因為執著于禪定而成為默然，或者以一心支而成為默然。『欲界貪未來定已斷』，只是伏住了煩惱的種子，還沒有徹底斷除，所以稱為『伏』為斷除，因此只有被惡獸吞噬的時候才能說是徹底斷除。『欲界』到『如猛焰』等等，煙焰上升，因為煙超過了火焰，所以用它來比喻色界。而且火焰猛烈而煙微弱，就像色界輕而欲界重。身等等遍佈於二界四顛倒，所以說『四面』等等。『亦通』下面也可以同時比喻二界和四顛倒，所以四大皮肉在身體的四邊，就像四面都充滿痛苦，所以說『充塞』。 『蜈蚣』下面闡明空中的事情，前面說藏身洞穴來比喻色界，現在是出離洞穴，所以比喻無色界。說到『空中』，不是指虛空，既然用舍內來比喻欲界，用洞穴來比喻色界，現在用洞穴外的空地來比喻無色界。色界就像洞穴，厭惡地獄就像燒灼，欣求上界就像出離洞穴。『若爾瞋通三界』，前面在欲界中用蜈蚣來比喻嗔恨，這裡以此類推，不特別區分出來，既然說蜈蚣又是無色界的，所以比喻那裡的嗔恨，色界之中雖然沒有蜈蚣而說毒蟲，就是兼指蜈蚣，就像色界利根的人說毗舍阇（pisaca, 食血鬼），就是兼指各種鬼，所以知道嗔恨通於三界。小乘中說上界沒有嗔恚，並非完全正確。然而各種煩惱輕重雖然不同，最終都會達到等覺的境界。
【English Translation】 English version The first two sentences are for those with dull faculties, and the next two sentences are for those with sharp faculties. However, from the perspective of the fire's intensity, there seems to be no distinction between sharpness and dullness. Therefore, it should be explained in terms of principle. Thus, in the desire realm (Kāmadhātu), there is also no distinction between sharpness and dullness, and it is the same here. Next, it is clarified that only in the 'characteristics' (lakṣaṇa) within meditation (dhyāna) are sharpness and dullness fully present, which is 'mutual seizing' (saṃsparśa) and so on. Since various views and delusions (dṛṣṭi-kleśa) arise in meditation, practicing meditation with views, either views arise after meditation, or meditation and views arise simultaneously. If views arise after meditation, either the views can remain, or both are lost. 'What is calculated is different' (parikalpita-viśeṣa), specifically like the inherent kalpa (kalpa) and inherent views (dṛṣṭi), and so on. Speaking of 'silence' (mauna), this is based on the Mahāyāna viewpoint, establishing silence in each meditation, such as the sixth silence in the first dhyāna, up to the fifth silence in the fourth dhyāna, because attachment to silence leads to the loss of non-outflow wisdom (anāsrava-jñāna); according to other sutras and treatises, it is said that attachment to meditation leads to silence, or using the one-pointedness factor (ekāgratā) as silence. 'Desire realm greed for future samādhi has already been cut off' (kāmadhātu-rāga-āyatana-nirodha), it is only subduing the seeds of affliction, not completely cutting them off, so it is called 'subduing' as cutting off. Therefore, only when devoured by a vicious beast can it be said to be completely cut off. 'Desire realm' to 'like fierce flames' and so on, the smoke and flames rise, because the smoke exceeds the flames, so it is used to illustrate the form realm (Rūpadhātu). Moreover, the flames are fierce and the smoke is faint, just as the form realm is light and the desire realm is heavy. The body and so on pervade the two realms and the four inversions (viparyāsa), so it is said 'four sides' and so on. 'Also penetrates' below can also simultaneously illustrate the two realms and the four inversions, so the four great elements (mahābhūta) of skin and flesh are on the four sides of the body, just as the four sides are filled with suffering, so it is said 'permeates'. 'Centipede' below clarifies the affairs in the formless realm (Arūpadhātu). Previously, it was said that hiding in caves is used to illustrate the form realm, now it is leaving the cave, so it is used to illustrate the formless realm. Speaking of 'in the air' (ākāśa), it does not refer to empty space (śūnyatā). Since using the house to illustrate the desire realm, using the cave to illustrate the form realm, now using the open space outside the cave to illustrate the formless realm. The form realm is like a cave, detesting the lower realm is like burning, and desiring the upper realm is like leaving the cave. 'If so, anger penetrates the three realms' (trayo dhātava), previously in the desire realm, the centipede was used to illustrate anger, here it is inferred by analogy, not specifically distinguishing it. Since it is said that the centipede is also of the formless realm, so it is used to illustrate the anger there. Although there are no centipedes in the form realm, it is said that there are poisonous insects, which also refers to centipedes, just as the sharp-witted in the form realm say piśāca (flesh-eating ghost), which also refers to various ghosts, so it is known that anger penetrates the three realms. In the Hinayana, it is said that there is no hatred in the upper realms, which is not entirely correct. However, although the severity of various afflictions differs, they will ultimately reach the state of perfect enlightenment (samyak-saṃbodhi).
，豈隔無色？但名同體異理須分別，今所燒類略無鬼神。「若得」等者，若無色定起尋即生著，故名為「隨」。「既離」下緣定計非想，故云又諸餓鬼頭上火然。「非想亦有八苦」者，文已列七闕愛別離，應云失定時苦名愛別離。但文中七苦初之四苦，約彼定體生彼細想，剎那不住名爲念念，病死可知。次有二苦以對修說，修上失下通得名離。次五盛陰復約定果，前四第八在果故也。若因若果皆約彼定，故得言之。
「不處第一空座」者，第一義空為智理合，與悲同體，今言不住無悲之智，恒居有智之悲，故云「不處」。故知無緣慈悲方可與智同體。「舊云」等者，佛豈不知而待他告？「又云」等者，豈有物機還卻語佛云汝子耶？縱感應相關，以生望佛為他人者，有何不可？然消經文聞有等言，卻如以下語上故不用也。「今云」去正釋，凡云汝者，可施於師，師即法也。他義及上二理俱成。
問：
真如法界可是佛師，觀機三昧縱名為法，只是照俗，如何名師？
答：
觀者屬智，智即是佛也。依三昧起照故得是師。雖云觀機，照體是法，如佛眼觀等故有此眼，方能觀機，義之如遣。
「又云」下約大悲者，他義更親汝義稍切，以無緣慈望于應身，故無緣慈告于應身，令起化物
【現代漢語翻譯】 現代漢語譯本：難道是隔絕了無色界嗎？只是名稱相同而本體不同，道理上需要加以區分。現在所焚燒的物品，大概沒有鬼神會來享用。『若得』等，如果沒有無色界的禪定，立刻就會產生執著，所以稱為『隨』。『既離』以下是緣于禪定而計度非想非非想處，所以說又有些餓鬼頭上燃著火。『非想也有八苦』，經文中已經列出了七種，缺少愛別離苦，應該說失去禪定時所產生的痛苦名為愛別離。但經文中七苦最初的四種，是就無色界禪定的本體而言，產生細微的念頭，剎那不住，稱爲念念。病死之苦可以理解。其次的兩種苦是對修習者而言，修習者失去上界禪定而得到地獄禪定，都可以稱為離。最後五盛陰苦又是就禪定的果報而言，前四種和第八種都在果報之中。無論是因還是果，都是就無色界禪定而言，所以可以這樣說。 『不處第一空座』，第一義空是智慧與真理的結合，與慈悲同體，現在說不住于沒有慈悲的智慧，恒常安住于具有智慧的慈悲之中，所以說『不處』。由此可知，無緣慈悲才可以與智慧同體。『舊云』等，佛難道不知道而要等待別人告訴他嗎？『又云』等，難道有事物之機反而告訴佛說這是你的兒子嗎？縱然感應相關，以眾生希望佛為他人，又有什麼不可以呢？然而消經文說聞有等語，卻像是以下對上說話，所以不用這種說法。『今云』以下是正式解釋，凡是說『汝』，可以施用於師，師即是法。他義和以上兩種道理都可以成立。 問： 真如法界可以作為佛的老師嗎？觀機三昧縱然名為法，也只是照見世俗，如何能稱為老師？ 答： 觀屬於智慧，智慧就是佛。依靠三昧而起照見，所以可以作為老師。雖然說是觀機，但照見的本體是法，如同佛眼觀等，因為有此眼，才能觀機，意義就像派遣一樣。 『又云』以下是就大悲而言，他義更加親切，汝義稍微懇切，以無緣慈悲期望于應身（Nirmanakaya），所以無緣慈悲告于應身，令其發起教化。
【English Translation】 English version: Is it that it is separated from the Formless Realm (Arupadhatu)? It's just that the names are the same but the substance is different, and the principles must be distinguished. The things that are burned now, probably no ghosts or spirits will come to enjoy. 'If one obtains' etc., if there is no Formless Realm Samadhi, attachment will arise immediately, so it is called 'following'. 'Having left' below refers to relying on Samadhi to calculate the realm of Neither Perception Nor Non-Perception (Naivasamjnanasamjnayatana), so it is said that some hungry ghosts have fire burning on their heads. 'Neither perception also has eight sufferings', the text has already listed seven, lacking the suffering of separation from loved ones, it should be said that the suffering arising from losing Samadhi is called separation from loved ones. But the first four of the seven sufferings in the text are in terms of the substance of the Formless Realm Samadhi, producing subtle thoughts, which do not stay for a moment, called moment-to-moment. The suffering of sickness and death can be understood. The next two sufferings are for practitioners, practitioners losing the Samadhi of the upper realm and obtaining the Samadhi of the lower realm can both be called separation. Finally, the five aggregates of flourishing are again in terms of the karmic result of Samadhi, the first four and the eighth are all in the result. Whether it is cause or effect, it is in terms of the Formless Realm Samadhi, so it can be said. 'Not dwelling in the first empty seat', the first meaning of emptiness (Sunyata) is the combination of wisdom and truth, being of the same substance as compassion, now it is said not to dwell in wisdom without compassion, constantly dwelling in compassion with wisdom, so it is said 'not dwelling'. From this it can be known that unconditioned compassion (Niralamba Karuna) can be of the same substance as wisdom. 'Old saying' etc., does the Buddha not know and wait for others to tell him? 'Also saying' etc., does the mechanism of things tell the Buddha that this is your son? Even if there is a connection of response, what is impossible about sentient beings hoping that the Buddha is someone else? However, the sutra says that hearing words like 'having', it is like speaking from below to above, so this saying is not used. 'Now saying' below is the formal explanation, whenever 'you' is said, it can be applied to the teacher, the teacher is the Dharma. The other meaning and the above two principles can both be established. Question: Can the True Thusness Dharma Realm (Tathata Dharmadhatu) be the teacher of the Buddha? Even if contemplating the potential of beings (Adhikarika) Samadhi is called Dharma, it only illuminates the mundane, how can it be called a teacher? Answer: Contemplation belongs to wisdom, wisdom is the Buddha. Relying on Samadhi to arise illumination, so it can be the teacher. Although it is said to contemplate the potential of beings, the substance of illumination is the Dharma, like the Buddha's eye observing, because there is this eye, one can contemplate the potential of beings, the meaning is like dispatching. 'Also saying' below is in terms of great compassion (Mahakaruna), the other meaning is more intimate, your meaning is slightly more earnest, expecting the Transformation Body (Nirmanakaya) with unconditioned compassion, so unconditioned compassion tells the Transformation Body to initiate teaching.
。「云云」者，對上辯異出觀疏意，但令法正喻且分成。
「問子本」等者，答中兩解妙得事理。初事答者，雖未曾出義似先出，雖即非入義似后入，由出未出故入似入。又下約理解者，本凈故出、無明故入，亦從義立非出非入而言出入。約事解中即退大后，以著五欲而為遊戲；約理解中即以戲論而為遊戲。言「戲論」者，即三界見思，見思即理故出，理即見思故入。如《凈名》中尚以小證而為戲論，故云：「若言我當見苦斷集證滅修道，是則戲論非求法也。」故實相外皆名戲論。故事理二解並於大通佛時雖發大心未破無明，是故具於事理二義。「大善」下釋退之由及以樂著，昔結緣淺名為「未著」，退後流轉唯有無明故名「無知」，即此釋意亦具二釋，思之可見。
「四行半頌上我當」等，是誡門擬宜應更略分，初一行正明擬宜；次一句總立所燒即是見思；次一句總明燒勢；次兩句略明燒相也；次一行半廣明所燒，文中雜列見思二類不復次第；次一行況結，于中初二句舉所況，次二句正況。由無定慧是故飢渴，已可怖畏，況復更為濁火所燒。如得上界有漏定時，無無漏定已為小火之所焚燒，況墜下欲大火所燒，即指飢渴以為此苦，是故應求大乘永離。
「諸子」下三句，不受即是無機，亦是稚小
【現代漢語翻譯】 現代漢語譯本：『云云』，這是針對前面辯論『出觀疏』的意義，只是爲了讓法理端正，譬喻能夠恰當劃分。 『問子本』等，回答中兩種解釋巧妙地把握了事相和理體。最初從事相上回答，雖然沒有明確說出，但義理似乎已經先出現；雖然並非真正進入，但義理似乎隨後進入，因為既已出現又未完全出現，所以進入也似是而非。下面從理體上解釋，因為本性清凈所以出離，因為無明所以入世，這也是從義理上立論，並非真正出離或進入，而是說出入。從事相上解釋，就是指大通智勝佛退轉之後，因為執著五欲而作為遊戲；從理體上解釋，就是把戲論作為遊戲。所說的『戲論』，就是指三界的見惑和思惑，見思就是理體，所以說出離，理體就是見思，所以說進入。如同《維摩詰經》中，尚且把小乘的證悟作為戲論，所以說：『如果說我應當見苦、斷集、證滅、修道，這就是戲論，不是求法。』所以，在實相之外都稱為戲論。因此，事相和理體兩種解釋都適用於大通智勝佛時期，雖然發了大心，但沒有破除無明，所以同時具備事相和理體兩方面的含義。『大善』以下解釋退轉的原因以及對快樂的執著，過去結緣淺薄，稱為『未著』，退轉后流轉輪迴，只有無明，所以稱為『無知』，這個解釋也包含兩種含義，仔細思考就可以明白。 『四行半頌上我當』等，是勸誡之門，應該稍微分段。最初一行是明確說明勸誡；接下來一句總括所焚燒的就是見惑和思惑；再下一句總明焚燒的態勢；再接下來兩句簡略說明焚燒的景象；再下一行半廣泛說明所焚燒的內容，文中混雜排列見惑和思惑兩類，不再按照順序；最後一行用比況來總結，其中最初兩句舉出所比況的事例，接下來兩句正式進行比況。因為沒有禪定和智慧，所以感到飢渴，已經非常可怕，何況又被濁火所焚燒。如同在上界有漏的禪定時，沒有無漏的禪定，就已經被小火所焚燒，何況墜落到地獄被大火所焚燒，這裡是指飢渴作為這種痛苦，所以應當尋求大乘，永遠脫離。 『諸子』以下三句，不接受就是沒有根機，也是因為幼稚弱小。
【English Translation】 English version: 『Yunyun』 refers to the meaning of 『Chu Guan Shu』 (Commentary on Emerging from Contemplation) in the preceding debate, but only to ensure that the Dharma is correct and the metaphors are properly divided. 『Wen Zi Ben』 (Questioning the Origin of the Sons), etc., the two explanations in the answer skillfully grasp the aspects of phenomena and the essence of principle. The initial answer from the perspective of phenomena, although not explicitly stated, the meaning seems to have appeared first; although not truly entering, the meaning seems to enter later, because it has both appeared and not fully appeared, so the entry is also seemingly so. The following explanation from the perspective of principle is that because the original nature is pure, there is departure; because of ignorance, there is entry. This is also based on the establishment of meaning, not truly departing or entering, but speaking of entry and departure. Explaining from the perspective of phenomena refers to the fact that after the Tathagata Mahābhijñā Jñānābhibhū (Great Universal Wisdom Excellence Buddha) regressed, he indulged in the five desires as a game; explaining from the perspective of principle is to regard speculation as a game. The so-called 『speculation』 refers to the views and thoughts of the three realms. Views and thoughts are the principle, so it is said to be departure; principle is views and thoughts, so it is said to be entry. Just as in the Vimalakirti Sutra, even the realization of the Small Vehicle is regarded as speculation, so it says: 『If I say that I should see suffering, cut off accumulation, realize cessation, and cultivate the path, this is speculation and not seeking the Dharma.』 Therefore, everything outside of true reality is called speculation. Therefore, both the explanation of phenomena and principle apply to the time of the Tathagata Mahābhijñā Jñānābhibhū, although he aroused great aspiration, he did not break through ignorance, so he simultaneously possessed the meanings of both phenomena and principle. 『Da Shan』 (Great Goodness) below explains the reason for regression and attachment to happiness. In the past, the connection was shallow, called 『not attached』; after regression and transmigration, there is only ignorance, so it is called 『unaware』. This explanation also contains two meanings, which can be understood by careful consideration. 『Si Xing Ban Song Shang Wo Dang』 (The Four and a Half Lines of Verse Above 『I Should』), etc., is the gate of admonishment, which should be slightly divided. The first line clearly explains the admonishment; the next sentence summarizes that what is burned is the views and thoughts; the next sentence summarizes the state of burning; the next two sentences briefly explain the appearance of burning; the next one and a half lines extensively explain what is burned, and the text mixes and arranges the two categories of views and thoughts, no longer in order; the last line uses a metaphor to summarize, in which the first two sentences cite the examples of what is being compared, and the next two sentences formally make the comparison. Because there is no meditation and wisdom, they feel hunger and thirst, which is already very terrifying, let alone being burned by turbid fire. Just like in the upper realm, when there is limited meditation with outflows, without meditation without outflows, they are already being burned by a small fire, let alone falling into the lower realm and being burned by a great fire. Here, hunger and thirst are referred to as this suffering, so one should seek the Great Vehicle and be forever free. 『Zhu Zi』 (All the Sons) below three sentences, not accepting means there is no capacity, and it is also because they are immature and weak.
無知故也。文中略故但云「無知」。《經》云「猶故樂著」者，既無大志復不習小，已無大小復著三界。次「第三一句正息化」者，見思不已故息大化，若見思不已尚有大機，如來於時亦不吝大，但緣大小俱失唯有見思，故於二途且令出濁先施小耳。「前三行頌擬宜」者，初一行明擬宜意。次一行用小之由，由著見思故唯施小。次半行用小之意，若不用小則大小並亡，故云將為火害，害故喪身，喪身故失命。次半行正思用小。勸轉中《經》云「妙寶」者，仍屬方便，如滅止妙離，《阿含》云「妙中之妙」等，若妙寶是大，何故皆詣父所索車？示轉中《經》云「在門外」者，如示四諦令知出世，故重勸中雲「汝等出來」，勸其行相，應須觀諦而得出宅。次證轉中，經文意者，吾善造車以給一切，驗知自必不乏于車，引自無謬證賜不虛，故知以己所用之車，勸其令得。舉己例彼，故云「在外」。《經》言「四衢」者，即四諦也。前不許作四濁解者，準此中意。
「初在門外」者，初子猶在內是故父立，今子既出是故安坐。又大機未會，是故云「立」，小化已周是故「安坐」，故知立者冥利、坐者顯益。《經》云「而自慶言」等者，得所化機是故慶快。二萬億佛所教其大緣，是故云「生」。中間小熟是故云「育」。經
【現代漢語翻譯】 現代漢語譯本： 因為愚昧無知。文中省略了，只說『無知』。《經》中說『仍然故舊地執著』，就是說既沒有遠大的志向，又不學習小的方面，已經失去了大小乘的根基，還執著於三界。接下來『第三句正是爲了止息教化』，意思是見思惑（見解上的迷惑和思惟上的迷惑）不停止，所以止息了大的教化。如果見思惑沒有停止，還存在大的根機，如來在當時也不會吝嗇大的教法，但因為大小乘的根基都喪失了，只有見思惑，所以對於這兩種途徑，姑且先讓他們脫離污濁，先施予小乘教法罷了。 『前面三行是讚頌擬宜』，第一行說明擬宜的用意。第二行說明用小乘教法的原因，因為執著于見思惑，所以只施予小乘。接下來的半行說明用小乘教法的用意，如果不用小乘，那麼大小乘都會喪失，所以說『將要遭受火災』，遭受火災就會喪失身體，喪失身體就會失去性命。接下來的半行正是思考用小乘的用意。勸轉中，《經》中說『妙寶』，仍然屬於方便之說，如滅止妙離，《阿含經》中說『妙中之妙』等等，如果妙寶是大乘，為什麼都要到父親那裡索要車子？ 示轉中，《經》中說『在門外』，如展示四諦（苦、集、滅、道）讓他們知道出世之道，所以再次勸說中說『你們出來』，勸他們實踐，應該觀察四諦才能出離家宅。接下來是證轉，經文的意思是，我善於製造車子來供給一切，驗證知道自己一定不缺乏車子，引用自己沒有謬誤來證明賜予不是虛假的，所以知道用自己所用的車子，勸他們也得到。用自己的例子來比擬他們，所以說『在外面』。《經》中說『四衢』，就是四諦。前面不允許解釋為四濁，就是根據這裡的意思。 『最初在門外』，最初兒子還在家裡，所以父親站立，現在兒子已經出來，所以安坐。又大的根機還沒有會合，所以說『站立』，小乘教化已經周遍，所以『安坐』，所以知道站立是冥冥中的利益，安坐是顯而易見的利益。《經》中說『而自己慶幸』等等，得到所要教化的根機，所以慶幸快樂。二萬億佛所教化的是他們的大因緣，所以說『生』。中間小乘成熟，所以說『育』。
【English Translation】 English version: It is due to ignorance. The text omits this, simply saying 'ignorance'. The sutra says 'still habitually attached', meaning they have neither great aspirations nor do they study the small aspects; having lost both the great and small vehicles, they are still attached to the Three Realms (desire realm, form realm, formless realm). Next, 'the third line is precisely to cease transformation', meaning that if the afflictions of views and thoughts (wrong views and deluded thoughts) do not cease, then the great transformation ceases. If the afflictions of views and thoughts have not ceased, but there is still a great potential, the Tathagata (another name for Buddha) would not be stingy with the great Dharma (teachings), but because both the great and small vehicles have been lost, and only afflictions of views and thoughts remain, then for these two paths, it is better to first let them escape from the defilement, and first bestow the small vehicle. 'The preceding three lines praise the appropriateness', the first line explains the intention of appropriateness. The second line explains the reason for using the small vehicle, because they are attached to afflictions of views and thoughts, so only the small vehicle is bestowed. The following half-line explains the intention of using the small vehicle, if the small vehicle is not used, then both the great and small vehicles will be lost, so it says 'will be harmed by fire', being harmed by fire will lead to the loss of the body, and losing the body will lead to the loss of life. The following half-line is precisely considering the intention of using the small vehicle. In the exhortation to turn, the sutra says 'wonderful jewel', which still belongs to expedient means, such as extinction, cessation, wonderful separation, the Agamas (collection of early Buddhist texts) say 'the most wonderful of the wonderful', etc. If the wonderful jewel is the great vehicle, why do they all go to the father to ask for a cart? In the demonstration to turn, the sutra says 'outside the gate', such as demonstrating the Four Noble Truths (suffering, cause of suffering, cessation of suffering, path to the cessation of suffering) to let them know the path to transcendence, so in the repeated exhortation it says 'you come out', exhorting them to practice, they should contemplate the Four Noble Truths in order to leave the house. Next is the verification to turn, the meaning of the sutra is, I am good at making carts to supply everything, verifying that I will certainly not lack carts, citing myself without error to prove that the bestowal is not false, so knowing that using the cart that I use, I exhort them to also obtain it. Using my own example to compare them, so it says 'outside'. The sutra says 'four crossroads', which are the Four Noble Truths. The previous prohibition against interpreting it as the four defilements is based on this meaning. 'Initially outside the gate', initially the sons are still inside the house, so the father stands, now that the sons have come out, so he sits. Also, the great potential has not yet converged, so it says 'stands', the small vehicle transformation has been completed, so 'sits', so knowing that standing is the benefit in the unseen, sitting is the obvious benefit. The sutra says 'and rejoices himself' etc., obtaining the potential to be transformed, so rejoicing and happy. The great causes and conditions that the two hundred million Buddhas taught are why it says 'birth'. The small vehicle matures in the middle, so it says 'nurture'.
此多時數數成熟，將養不易故云「甚難」。大微故愚小，起濁由無知，由因招果故云「入宅」。《經》「多諸」下二句，述其所起見思之火。《經》「大火」下，述其被燒火勢。《經》「而此」下，合其見思。《經》「我已」下，明歡喜之由。《經》「是故」下，結歡喜意。「知父」下三行索車者，初二句明索車時，驗知上文是父坐也。次二行正索，次二句結索。于正索中，初一行正索，次一行述許。等賜中雲「上文」至「合有五文」者，無合釋等心，頌中合復無廣等心，既有等車必知心等。「行具一切法名藏」者，但約含藏為義。「六根具一切法名庫」者，藏寬庫狹，亦可互論云云。但約盛貯諸庫不同，如根各異雖異各具，故於諸根具一切行，以行歷根，即是根行皆具諸法，即藏深庫近。如行遠根淺，雖有遠近皆具諸法，約根論行無復差別。自非一家依經述釋章疏之例，豈可聞此以根以行為藏為庫，各備諸法。《經》「大車中意」者，因果所有總名眾寶，約教修得義之如造，性修不同權宜名造，行多子多故車非一，是故所造諸而復大。又須示方知子脩名造，以性泯修造還本有即車體也。「莊校」下即具度也。初一行如前釋。《經》云「真珠」等者，出幰蓋相。慈門非一，猶如網孔，一一孔中皆一真珠，如眾慈門並稱
于實。前文但云「垂諸華纓」，只是直令見者欣悅，今云「處處垂下」，乃明眾機遍悅。《經》云「眾彩」等者，上句明垂化之處，設應不同；下句明攝物之宜，無所闕少。《經》云「柔軟」者，前直云「重敷」，今加嘆「柔軟」，又以貴㲲而覆其上，諸禪自在故云柔軟，以妙冠粗如細覆上。「茵」者，《說文》云：「車中重席。」具足事禪有異凡小，故云「鮮白凈潔」。得車歡喜中雲「橫游」等者，諸法在於一行一法權實具足，故雖合一四相宛然。
「四門」至「四十一位」，具如法說理一四釋中，位門二釋其義已具，餘二已如前說，準上釋意本無橫豎，義分四相。今亦如是，本無橫豎寄於門位而論橫豎，亦可諦是約智，前從能照、今從所依，望前唯闕觀心一種，究竟四德即道場也。「九種世間」者，只是九界耳。七望於九但除四趣離開菩薩，以子義通故世間從九，結緣義局故方便唯七。《經》云「一切眾生皆吾子」者，如《大經》中一切眾生無不皆至大般涅槃，子義在因、涅槃在果，大乘宗要莫逾此二，皆悉云有，安順權教云一分無。《經》云「無慧心」者，通語無實。
「眾苦」下於中初二句總標，次二句釋，次二句結。《經》云「寂然」等者，在王三昧用智，即是安處故也。《經》云「不退菩薩
【現代漢語翻譯】 現代漢語譯本： 關於『實』。前面只是說『垂諸華纓』，只是直接讓看見的人感到欣悅，現在說『處處垂下』，就明確了各種機緣普遍感到喜悅。《經》中說『眾彩』等，上一句說明垂化之處，設定的應對不同；下一句說明攝取事物的適宜，沒有什麼缺少。《經》中說『柔軟』，前面只說『重敷』，現在加上讚歎『柔軟』，又用貴重的㲲（一種毛織品）覆蓋在上面，因為諸禪自在所以說柔軟，用精妙的帽子覆蓋粗糙的東西，就像用細的東西覆蓋在上面。『茵』，《說文解字》中說：『車中的重疊蓆子。』具足事禪不同於凡夫和小乘，所以說『鮮白凈潔』。在得到車歡喜中說『橫游』等，各種法在於一行一法中，權實具足，所以雖然合一，四相仍然宛然。
『四門』到『四十一位』，都像法說理一四釋中一樣，位門二釋其中的含義已經完備，其餘二釋已經像前面所說，按照上面的解釋，本來沒有橫豎，意義分為四相。現在也是這樣，本來沒有橫豎，寄託于門位來論述橫豎，也可以說諦是從智的角度來說的，前面是從能照的角度，現在是從所依的角度，相比之前只缺少觀心這一種，究竟四德就是道場。『九種世間』，只是九界而已。七望於九，只是除去四趣，離開菩薩，因為子的意義是相通的，所以世間從九，結緣的意義是侷限的，所以方便只有七。《經》中說『一切眾生皆吾子』，就像《大經》中一切眾生沒有不達到大般涅槃的，子的意義在於因，涅槃在於果，大乘的宗要沒有超過這兩者的，都說有，安順權教說一部分沒有。《經》中說『無慧心』，是通用的說法，沒有實義。
『眾苦』下面，其中最初兩句是總的標示，接著兩句是解釋，再接著兩句是總結。《經》中說『寂然』等，在王三昧中使用智慧，就是安住於此的緣故。《經》中說『不退菩薩』
【English Translation】 English version: Regarding 『Reality』 (于實). The previous text only mentioned 『dangling jeweled tassels』 (垂諸華纓), simply to delight those who see them. Now, saying 『hanging down everywhere』 (處處垂下) clarifies that all opportunities are universally delighted. The sutra says 『various colors』 (眾彩) etc., the previous sentence explains the places where transformation is manifested, with different responses set up; the following sentence explains the suitability of gathering beings, with nothing lacking. The sutra says 『soft』 (柔軟), previously only saying 『repeatedly spread』 (重敷), now adding the praise 『soft,』 and also covering it with precious felt (㲲), because all meditations are unhindered, hence it is said to be soft, using a subtle crown to cover the coarse, like covering it with something fine. 『Cushion』 (茵), the 『Shuowen Jiezi』 (《說文》) says: 『A layered mat in a carriage.』 The complete practice of meditation is different from ordinary people and the Small Vehicle, hence it is said to be 『fresh, white, clean, and pure』 (鮮白凈潔). In obtaining the joy of the carriage, it says 『roaming horizontally』 (橫游) etc., all dharmas are in one practice, one dharma, complete with provisional and real, so although unified, the four characteristics are still distinct.
『Four Gates』 (四門) to 『Forty-one Positions』 (四十一位), all are as in the Dharma explanation of the Four Interpretations of Principle (法說理一四釋), the second interpretation of the position gate (位門二釋) has already fully explained its meaning, the remaining two interpretations are as previously stated, according to the above explanation, there is originally no horizontal or vertical, the meaning is divided into four characteristics. It is also like this now, originally there is no horizontal or vertical, relying on the gate positions to discuss horizontal and vertical, it can also be said that truth is from the perspective of wisdom, the previous was from the perspective of the able to illuminate, now it is from the perspective of what is relied upon, compared to before, only the contemplation of mind (觀心) is lacking, the ultimate four virtues are the Bodhi-mandala (道場). 『Nine kinds of worlds』 (九種世間), are just the nine realms. Seven looking at nine, just remove the four evil realms, leaving the Bodhisattvas, because the meaning of son is interconnected, so the world is from nine, the meaning of forming connections is limited, so expedient means are only seven. The sutra says 『all sentient beings are my children』 (一切眾生皆吾子), just like in the 『Great Sutra』 (《大經》) all sentient beings without exception reach Great Nirvana (大般涅槃), the meaning of son is in the cause, Nirvana is in the effect, the essentials of the Mahayana school do not exceed these two, all say there is, peacefully following the provisional teachings say a portion does not have. The sutra says 『without wise mind』 (無慧心), is a common saying, without real meaning.
『Various sufferings』 (眾苦) below, the first two sentences are a general indication, the next two sentences are an explanation, and the next two sentences are a conclusion. The sutra says 『silent』 (寂然) etc., using wisdom in the King Samadhi (王三昧), is precisely because of dwelling in it. The sutra says 『non-retreating Bodhisattva』 (不退菩薩)
」者，不退義通，亦兼三藏云云。「長行不合索及歡喜」者，以免難兼索，以等賜兼喜故也。閤中但合後二不合前二者，於四段中，又是免難索車為旁，賜大歡喜是正。
「我雖」下第三一行半，文又二：初一行明障除，次半行遂本心。「若人小智」下第二七行，具足四諦，初二行苦諦，次二行集諦，次一行滅諦，次半行正明道諦，次一行半明此四諦脫非究竟。于苦諦中初一句標說苦由，由小智故，但有世智唯堪說小。次一句明以集重故須明苦諦。次一句重指苦由。次一句正明說苦。「眾生心喜」去一行明稱本習，于中初二句明機，次二句明應。應中言「無異」者，如《遺教》云「實苦不可令樂」。次明集諦中，初一行正明集諦，次半行顯集諦能治，次半行明集過患。次明滅諦中，初半行明滅集功能，次半行得名，次明脫非究竟中，初半行重舉得脫，次「是人」下二句徴也。觀諦得脫為是何脫？次「但離」下，釋離界系但明小脫。次「其實」下釋離下三偈釋者，初一行半以無上道法斥，次一行半出佛本心。明「惡數」者，今文但云說不說耳。有人分此云：先列惡因，次列惡果。惡因十四：一憍慢，二懈怠，三計我，四淺識，五著欲，六不解，七不信，八顰蹙，九疑惑，十誹謗，十一輕善，十二憎善，十三嫉善，
【現代漢語翻譯】 現代漢語譯本 『者』，是不退轉的意義，也兼顧了三藏等等。『長行不合索及歡喜』，是爲了避免難以兼顧索取，因為平等施予才能兼顧歡喜。在四段內容中，只合后二者而不合前二者，是因為在四段中，免於索車是輔助，賜予大歡喜才是主要。 『我雖』下面第三行半，文義又分為二：前一行說明障礙消除，後半行遂其本心。『若人小智』下面第二十七行，具足四諦，前二行是苦諦，接著二行是集諦，再下一行是滅諦，再半行是正明道諦，再一行半說明這四諦的解脫並非究竟。在苦諦中，第一句標明說苦的原因，因為小智的緣故，只有世俗的智慧只能說是小。下一句說明因為集諦深重所以需要說明苦諦。下一句再次指出苦的原因。下一句正式說明說苦。『眾生心喜』往後一行說明稱合本來的習性，其中前二句說明根機，后二句說明應機。應機中說『無異』，如《遺教經》所說『真實的苦是無法令人快樂的』。接下來說明集諦中，前一行正式說明集諦，後半行顯示集諦能夠對治，再半行說明集的過患。接下來說明滅諦中，前半行說明滅集的功能，後半行說明得名，接下來說明解脫並非究竟中，前半行再次舉出得到解脫，接著『是人』下面二句是征問。觀察諦理得到解脫是何種解脫？接著『但離』下面，解釋脫離界系的只是說明小解脫。接著『其實』下面解釋脫離下面的三首偈頌，前一行半用無上道法來斥責，后一行半說出佛的本心。說明『惡數』，現在的經文只是說不說而已。有人將此分為：先列出惡因，再列出惡果。惡因有十四種：一、憍慢（傲慢自大），二、懈怠（懶惰），三、計我（執著于自我），四、淺識（見識膚淺），五、著欲（貪戀慾望），六、不解（不理解），七、不信（不相信），八、顰蹙（皺眉，不悅），九、疑惑（懷疑），十、誹謗（詆譭），十一、輕善（輕視善行），十二、憎善（憎恨善行），十三、嫉善（嫉妒善行）
【English Translation】 English version '者' (zhe), implies non-retrogression and also encompasses the Tripiṭaka (Sānzàng) and so on. 'The prose section does not combine seeking and joy' is to avoid the difficulty of combining seeking, because equal giving combines joy. Among the four sections, only the latter two are combined, not the former two, because in the four sections, avoiding seeking a cart is secondary, while bestowing great joy is primary. Below 'Although I' (我雖, wǒ suī) in the third one and a half lines, the meaning is again divided into two: the first line explains the removal of obstacles, and the latter half line fulfills the original intention. Below 'If a person has little wisdom' (若人小智, ruò rén xiǎo zhì) in the following twenty-seven lines, the Four Noble Truths are complete. The first two lines are the Truth of Suffering (苦諦, kǔ dì), the next two lines are the Truth of the Accumulation of Suffering (集諦, jí dì), the next line is the Truth of the Cessation of Suffering (滅諦, miè dì), the next half line is the direct explanation of the Truth of the Path to the Cessation of Suffering (道諦, dào dì), and the next one and a half lines explain that the liberation from these Four Noble Truths is not ultimate. Within the Truth of Suffering, the first sentence indicates the reason for speaking of suffering, because of little wisdom, only worldly wisdom can be said to be small. The next sentence explains that because the Truth of Accumulation is profound, it is necessary to explain the Truth of Suffering. The next sentence points out the reason for suffering again. The next sentence formally explains speaking of suffering. The line starting with 'Sentient beings are delighted' (眾生心喜, zhòng shēng xīn xǐ) explains conforming to original habits, in which the first two sentences explain the capacity, and the latter two sentences explain the response. In the response, saying 'no different' (無異, wú yì) is like the Yijiao Jing (遺教經, Yíjiào Jīng) saying 'True suffering cannot be made joyful'. Next, explaining the Truth of Accumulation, the first line formally explains the Truth of Accumulation, the next half line reveals that the Truth of Accumulation can cure, and the next half line explains the faults of accumulation. Next, explaining the Truth of Cessation, the first half line explains the function of ceasing accumulation, the next half line explains the name, next, explaining that liberation is not ultimate, the first half line again mentions obtaining liberation, then the two sentences below 'This person' (是人, shì rén) are a question. What kind of liberation is obtained by observing the Truths? Next, below 'But separated' (但離, dàn lí), explaining separation from the realm system only explains small liberation. Next, below 'In fact' (其實, qíshí), explaining the three gathas (偈頌, jì sòng) below separation, the first one and a half lines rebuke with the supreme Dharma, and the next one and a half lines reveal the original intention of the Buddha. Explaining 'evil numbers' (惡數, è shù), the current text only speaks of speaking or not speaking. Some divide this by saying: first listing evil causes, then listing evil effects. There are fourteen evil causes: 1. arrogance (憍慢, jiāo màn), 2. laziness (懈怠, xiè dài), 3. attachment to self (計我, jì wǒ), 4. shallow knowledge (淺識, qiǎn shí), 5. attachment to desire (著欲, zhuó yù), 6. non-understanding (不解, bù jiě), 7. disbelief (不信, bù xìn), 8. frowning (顰蹙, pín cù), 9. doubt (疑惑, yí huò), 10. slander (誹謗, fěi bàng), 11. belittling goodness (輕善, qīng shàn), 12. hating goodness (憎善, zēng shàn), 13. jealousy of goodness (嫉善, jí shàn)
十四恨善。次惡果中先釋，次「舍利弗」下二行結。初又二，初明由謗墮惡，次「如斯」下明由墮惡故不得值佛。初文又三，初地獄者廣敘非時，如此分文非不一意，而無所以。次畜生中言「斷佛種」者，正當破壞緣了二因，故前文則斷一切世間佛種，此經遍開六道佛種，若謗此經義當斷也。
問：
謗經生罪，非經為罪緣？
答：
罪福由心，經乃緣助，其猶四大損益斯成，然從佛元意唯為生福，是迷者過非路咎也。
三三賤人，次文又三，初明不值佛，次復入惡道，三複得為人。
法華文句記卷第六(下) 大正藏第 34 冊 No. 1719 法華文句記
法華文句記卷第七(上)
唐天臺沙門湛然述
釋信解品
有人以信解相對為四句，鈍根正見信而不解，利根邪見解而不信，利根正見有信有解，鈍根邪見無信無解。初二二句依何得名？若第三句當此品者，若約小乘得作此說，不合釋此。若法執中見等，聲聞領時合入七地，云何猶在初信心耶？有人以通大地信數慧數為信解體。今問，體是何義？指心所耶？如此心所聖位攝耶？凡位攝耶？若聖位者大小聖耶？小非今意大深淺耶？況今聞實而領解耶？故信解今經已入初住，則非小乘心所所
【現代漢語翻譯】 現代漢語譯本： 第十四，憎恨善良。接下來在惡果中先解釋，然後以『舍利弗』（Śāriputra，佛陀十大弟子之一，以智慧著稱）下兩行作為總結。最初又分為兩部分，首先闡明由於誹謗而墮入惡道，然後從『如斯』開始闡明由於墮入惡道而無法值遇佛陀。最初的部分又分為三部分，首先是地獄，廣泛敘述了非時之苦，如此分段並非沒有意義，而是沒有原因。接下來在畜生道中說『斷佛種』，正是破壞了緣因和了因這兩種成佛的因素，所以前面的經文說斷一切世間的佛種，而此經則普遍開啟六道眾生的佛種，如果誹謗此經，就應當斷絕。
問： 誹謗經典產生罪過，難道經典是罪過的根源嗎？
答： 罪過和福報都由心而生，經典只是助緣，就像四大（地、水、火、風）損益而成就事物一樣，然而從佛陀的本意來說，經典只是爲了產生福報，這是迷惑者的過錯，而不是道路的罪過。
三三**，接下來的經文又分為三部分，首先闡明不能值遇佛陀，其次是再次墮入惡道，第三是再次獲得人身。
《法華文句記》卷第六(下) 大正藏第 34 冊 No. 1719 《法華文句記》
《法華文句記》卷第七(上)
唐天臺沙門湛然 述
解釋《信解品》
有人以信和解相對，分為四句：鈍根的人有正確的見解，相信而不理解；利根的人有邪惡的見解，理解而不相信；利根的人有正確的見解，既相信又理解；鈍根的人有邪惡的見解，既不相信也不理解。最初的兩句依據什麼而得名？如果第三句對應此品，如果從小乘的角度來說，可以這樣說，但不適合解釋此經。如果從法執中見解等方面來說，聲聞領悟時應該進入七地（菩薩階位），怎麼還在初信心位呢？有人以通達大地的信和數不清的智慧作為信解的本體。現在問，本體是什麼意思？是指心所（心理作用）嗎？如果是這樣，那麼這種心所是被聖位所攝，還是被凡位所攝？如果是聖位，那麼是小乘聖位還是大乘聖位？小乘不符合現在的意思，大乘有深淺之分嗎？況且現在是聽聞實相而領悟理解，所以信解在今經中已經進入初住（菩薩階位），那麼就不是小乘的心所所能包含的了。
【English Translation】 English version: Fourteenth, hating goodness. Next, the evil consequences are explained first, followed by the conclusion in the two lines below 『Śāriputra』 (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom). The beginning is further divided into two parts: first, it clarifies that one falls into evil paths due to slander; then, starting from 『as such,』 it clarifies that one cannot encounter the Buddha due to falling into evil paths. The initial part is further divided into three parts: first, hell, extensively narrating the suffering of untimely death; such division is not without meaning, but without reason. Next, in the animal realm, it says 『severing the Buddha-seed,』 which precisely destroys the two causes of enlightenment, namely the contributory cause and the enabling cause. Therefore, the previous text says severing all worldly Buddha-seeds, while this sutra universally opens the Buddha-seed for beings in the six realms. If one slanders this sutra, one should be severed.
Question: Does slandering the sutra generate sin, or is the sutra the cause of sin?
Answer: Sin and merit arise from the mind; the sutra is merely an auxiliary condition, just as the four elements (earth, water, fire, and wind) increase or decrease to form things. However, from the Buddha's original intention, the sutra is only for generating merit. This is the fault of the deluded, not the fault of the path.
Three-three**, the following text is further divided into three parts: first, it clarifies not encountering the Buddha; second, again falling into evil paths; third, again obtaining a human body.
Annotations on the Words and Phrases of the Lotus Sutra, Volume 6 (Part 2) Taisho Tripitaka, Volume 34, No. 1719, Annotations on the Words and Phrases of the Lotus Sutra
Annotations on the Words and Phrases of the Lotus Sutra, Volume 7 (Part 1)
By the Tang Dynasty Tiantai Monk Zhanran
Explanation of the 『Faith and Understanding』 Chapter
Someone divides faith and understanding into four categories: those with dull faculties have correct views, believing but not understanding; those with sharp faculties have wrong views, understanding but not believing; those with sharp faculties have correct views, both believing and understanding; those with dull faculties have wrong views, neither believing nor understanding. What are the bases for naming the first two categories? If the third category corresponds to this chapter, if speaking from the perspective of the Small Vehicle (Hinayana), it can be said this way, but it is not suitable for explaining this sutra. If speaking from the perspective of views and so on within attachment to the Dharma, when the Śrāvakas (voice-hearers) realize, they should enter the seventh ground (of a Bodhisattva), how can they still be in the initial stage of faith? Someone takes the faith that pervades the earth and countless wisdoms as the substance of faith and understanding. Now I ask, what is the meaning of 『substance』? Does it refer to mental functions? If so, are these mental functions included in the holy position or the mundane position? If it is the holy position, is it the Small Vehicle holy position or the Great Vehicle holy position? The Small Vehicle does not fit the current meaning; does the Great Vehicle have depths and shallows? Moreover, now one hears the true reality and realizes understanding, so faith and understanding in this sutra have already entered the initial dwelling (of a Bodhisattva), then it cannot be contained by the mental functions of the Small Vehicle.
攝，舉一例諸餘皆準此。有人云對前七異不成異也。一所從異，今謂不然，三根聞略悉生疑動執，但信解前後何得云身子從疑，此中從執有疑必執有執必疑，況疑執名通而須簡小，小乘疑執見道已除，安隔二酥仍須互立？二廣略異者，此亦不爾，但文異義同，故身子云將非魔等，及述五佛言略意廣豈名略耶？三遠近異，此亦不爾，文義俱同，非但此文述道樹前，身子述本著邪見時亦過道樹，故無異也。四通別異者，此亦不爾。文異意同，身子既云我等不預，又云我等同入法性，又云若我等待說所因，又云我等不解方便，敘失之文四度云等，豈有述得別在一身？此雖列四僧首又局，是則身子通及一切，迦葉別在四人。
若爾，初周何不多記聲聞？
答：
四眾八部即其人也。
第五不論。六歡喜異者，此亦不然。若言身子獨有先憂后喜，前置等言則憂通一切，故知喜雖前後憂無等降。七云一四不同，不爾之意亦如向破。
有引《婆沙》云：身子上、目連中，余皆下者，其語似同彼小今實，文意永異不可雷同。《正法華》名「信樂品」，其義雖通樂不及解，今明領解何以云樂？
今未釋品名，便引古人判品意者，釋題失所由失文意。于中初通列三時云一往等者，以此品內具領始末，
【現代漢語翻譯】 現代漢語譯本： 攝，舉出一個例子，其餘的都可以依此類推。有人說，對照前面七種差異，其實並沒有差異。第一，所依據的不同，現在我認為不是這樣。三根（指上根、中根、下根）聽聞佛法，略微地都會產生懷疑、動搖和執著。如果只是相信和理解，前後又有什麼不同呢？怎麼能說舍利子（Śāriputra）是從懷疑開始的呢？這裡是從執著開始的，有懷疑必然有執著，有執著必然有懷疑，何況懷疑和執著這兩個名稱是通用的，需要區分大小。小乘的懷疑和執著在見道時就已經除掉了，怎麼還能隔著二酥（比喻更高級的教義）仍然需要互相建立呢？第二，廣略的不同，這也不對。只是文字不同，意義相同。所以舍利子說『將非魔等』，以及敘述五佛（指過去五佛）的語言簡略而意義廣泛，怎麼能說是簡略呢？第三，遠近的不同，這也不對。文字和意義都相同，不只是這段文字敘述道樹（Bodhi tree）前的事情，舍利子敘述自己原本執著于邪見的時候也經過道樹，所以沒有不同。第四，通別的不同，這也不對。文字不同，意義相同。舍利子既然說『我等不預』，又說『我等同入法性』，又說『若我等待說所因』，又說『我等不解方便』，敘述失去的文字四次說到『等』，怎麼會有敘述得到的特別在於一身呢？這雖然列舉了四位僧首，又侷限於此，那麼舍利子是通指一切，迦葉（Kāśyapa）是特指四個人。 如果這樣，最初的一週為什麼不多記載聲聞（Śrāvaka）呢？ 回答： 四眾（比丘、比丘尼、優婆塞、優婆夷）八部（天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽）就是那些人。 第五種不論。第六，歡喜的不同，這也不對。如果說舍利子獨自有先憂后喜，前面設定『等』字，那麼憂愁就通於一切，所以知道歡喜雖然有前後，憂愁卻沒有『等』字來降低。 第七，說一和四不同，不認可的意思也像前面破斥的那樣。 有人引用《婆沙》（Vibhāṣā）說：舍利子是上根，目連（Maudgalyāyana）是中根，其餘都是下根，這話表面上和小乘的說法相同，但實際上，文字和意義永遠不同，不能雷同。《正法華》叫做『信樂品』，它的意義雖然通於樂，但樂不及於解，現在明明是領悟理解，為什麼說是樂呢？ 現在還沒有解釋品名，就引用古人來判斷品的意思，這是解釋題目失去了依據，也失去了文章的意義。其中，最初通列三時說『一往等』，是因為這一品內具備了領悟的開始和結尾。
【English Translation】 English version: In brief, taking one example, all others can be inferred accordingly. Someone says that comparing the previous seven differences, there are actually no differences. First, regarding the difference in what is relied upon, I now say that this is not the case. The three roots (referring to superior, intermediate, and inferior faculties) hearing the Dharma, even slightly, will generate doubt, wavering, and attachment. If it's just about believing and understanding, what difference is there between before and after? How can it be said that Śāriputra (舍利子) starts from doubt? Here, it starts from attachment; where there is doubt, there must be attachment, and where there is attachment, there must be doubt. Moreover, the names 'doubt' and 'attachment' are general and need to be distinguished in terms of magnitude. The doubts and attachments of the Small Vehicle (Hinayana) are already eliminated at the stage of seeing the path (Darśanamārga), so how can they still need to be mutually established across the two stages of 'clarified butter' (a metaphor for higher teachings)? Second, regarding the difference between extensive and concise, this is also incorrect. It's just that the words are different, but the meaning is the same. Therefore, Śāriputra said 'Perhaps they are demons, etc.,' and the description of the Five Buddhas' (五佛) words is concise but the meaning is broad, so how can it be called concise? Third, regarding the difference between far and near, this is also incorrect. The words and meaning are both the same. It's not just that this passage describes the events before the Bodhi tree (道樹); Śāriputra's description of when he was originally attached to wrong views also passed by the Bodhi tree, so there is no difference. Fourth, regarding the difference between general and specific, this is also incorrect. The words are different, but the meaning is the same. Since Śāriputra said 'We are not involved,' and also said 'We all enter the Dharma-nature,' and also said 'If we wait to speak of the cause,' and also said 'We do not understand the expedient means,' the text describing the loss mentions 'etc.' four times. How can there be a description of what is gained that is specifically limited to one person? Although this lists the four chief disciples, it is also limited to them. Therefore, Śāriputra refers to everything in general, while Kāśyapa (迦葉) specifically refers to the four people. If so, why didn't the initial week record more Śrāvakas (聲聞)? Answer: The Four Assemblies (Bhikkhus, Bhikkhunis, Upāsakas, Upāsikās) and the Eight Classes of beings (Devas, Nāgas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas) are those people. The fifth is not discussed. Sixth, regarding the difference in joy, this is also incorrect. If it is said that Śāriputra alone has joy after sorrow, the word 'etc.' placed earlier means that sorrow applies to everyone, so it is known that although joy has before and after, sorrow does not have 'etc.' to diminish it. Seventh, saying that one and four are different, the meaning of disagreement is also like the refutation mentioned earlier. Someone quotes the Vibhāṣā (婆沙) saying: Śāriputra is of superior faculty, Maudgalyāyana (目連) is of intermediate faculty, and the rest are of inferior faculty. These words seem the same as the Small Vehicle's teachings, but in reality, the words and meaning are eternally different and cannot be equated. The Saddharma Puṇḍarīka Sūtra is called the 'Faith and Joy Chapter' (信樂品), its meaning generally refers to joy, but joy does not reach understanding. Now it is clearly about comprehending and understanding, so why is it called joy? Now, without explaining the chapter title, one quotes the ancients to judge the meaning of the chapter, which is to explain the title by losing the basis and losing the meaning of the text. Among them, the initial general listing of the three times saying 'generally, etc.' is because this chapter contains the beginning and end of comprehension.
退大之後更以小起，以為一往，中間為隨逐，最後為畢竟。古人但得三時之名，不了其意。今為五時，加於探領法身之化，尚恐不了四聖之情，但作一往等名焉消此品？故須引破方識正理。總有六師。「僧那」者，此云弘誓。次「私謂」下破。初總斥者，書云：「剉絲盈篋不可織為綺綬，玉屑滿匣不可琢為圭璋，諸解碎亂不堪依準。」「夫一往」下別破，仍先標初、后略出大旨，中間例知。次正別破中，初兩句縱而破之，乃許第二第三一往，故以其一往而破初師及第五師。次「若法華」下復以第五師一往對第二一往而為例並。次「又二乘」下以第三師一往破第一師一往，于中先並破。次「若一破一不破」下立例。次「又父子」下單破初師畢竟，遙見其父即名相見，名畢竟者，華嚴教時已應得記，則法華無用。「若后畢竟」下倒並，若后是者前無複用，若無複用昔日聞大結緣不成。又若第二三四師所立畢竟皆在法華，意則可爾。一往隨逐近遠難依，第五師一往既同前破，隨逐畢竟非釋《法華》，豈有現在一化必令至於金剛？第四師章安無破，但是略耳。其云一往在於轉教，則轉教已前向非一往，為何所名？以得悟為畢竟，五品六根復非一往及以隨逐，為名何等？然諸師畢竟皆不破者，前四及第五多分皆至法華，云至佛果
【現代漢語翻譯】 現代漢語譯本 退大之後，更從小處入手，認為『一往』（Ekâyana，唯一途徑），中間是『隨逐』（Anusāra，隨行），最後是『畢竟』（Niryanata，最終解脫）。古人只知道這三個階段的名稱，卻不瞭解其中的含義。現在分為五個階段，加上了探尋領悟法身之變化，仍然恐怕不能瞭解四聖（聲聞、緣覺、菩薩、佛）的情懷，只用『一往』等名稱，怎麼能消除對此品的疑惑呢？所以必須先破除錯誤的觀點，才能認識正確的道理。總共有六師（六位論師）。『僧那』（Samjna）的意思是弘大的誓願。接下來在『私謂』（Svabhava-vāda）之後進行破斥。 首先是總體的駁斥，書中說：『切碎的絲線裝滿箱子，也不能織成綺麗的絲綢；玉石的粉末裝滿匣子，也不能雕琢成珍貴的玉器。各種支離破碎的理解，不堪作為依據。』 『夫一往』（Ekâyana）以下是分別駁斥，仍然先標明最初和最後，簡略地提出大意，中間的部分可以類推得知。接下來在正式的分別駁斥中，最初兩句是先縱容對方的觀點，然後進行駁斥，這是允許第二師和第三師的『一往』，所以用他們的『一往』來駁斥第一師和第五師。接下來『若法華』（Saddharma Puṇḍarīka Sūtra，《妙法蓮華經》）以下，又用第五師的『一往』來對照第二師的『一往』，作為例子並列。 接下來『又二乘』（Śrāvaka-yāna and Pratyekabuddha-yāna，聲聞乘和緣覺乘）以下，用第三師的『一往』來駁斥第一師的『一往』，其中先一起駁斥。接下來『若一破一不破』以下，樹立例子。接下來『又父子』以下，單獨駁斥第一師的『畢竟』，遠遠地看見他的父親就叫做相見，叫做『畢竟』，如果在《華嚴經》（Avataṃsaka Sūtra）的教義中已經應該得到授記，那麼《法華經》就沒有用了。 『若后畢竟』以下是倒過來一起駁斥，如果後面的說法是正確的，那麼前面的說法就沒有用了，如果沒有用了，那麼過去聽聞佛法結下的緣分就不能成就。又如果第二、第三、第四師所建立的『畢竟』都在《法華經》中，意思或許還可以。『一往』、『隨逐』，距離遠近難以依據，第五師的『一往』既然和前面被駁斥的一樣，『隨逐』、『畢竟』不是解釋《法華經》的，難道有現在的一次教化，必定要達到金剛（Vajra，堅固不壞）的境界嗎？ 第四師章安（智顗，天臺宗創始人）沒有被駁斥，只是因為內容簡略而已。他說『一往』在於轉教（引導教化），那麼轉教之前，尚未『一往』，又該如何稱呼呢？以得到開悟作為『畢竟』，五品（五種修行階段）六根（眼、耳、鼻、舌、身、意）又不是『一往』以及『隨逐』，又該稱為什麼呢？然而各位論師的『畢竟』都沒有被駁斥，是因為前四位以及第五位，大部分都認為最終會到達《法華經》，到達佛果（Buddha-phala，成佛的果位）。
【English Translation】 English version After retreating from the greater, one starts with the smaller, considering it as 'Ekâyana' (one vehicle), the middle as 'Anusāra' (following), and the end as 'Niryanata' (ultimate liberation). The ancients only knew the names of these three stages but did not understand their meanings. Now, it is divided into five stages, adding the exploration and understanding of the transformation of the Dharmakāya (Dharma body), yet still fearing that one cannot understand the feelings of the Four Noble Ones (Śrāvaka, Pratyekabuddha, Bodhisattva, Buddha). Using only names like 'Ekâyana', how can one dispel doubts about this chapter? Therefore, one must first refute the wrong views to recognize the correct principles. In total, there are six teachers (six debaters). 'Samjna' means the great vow. Next, the refutation follows after 'Svabhava-vāda'. First, there is the general refutation. The book says: 'Chopped silk filling a box cannot be woven into beautiful brocade; jade powder filling a case cannot be carved into precious jade. Various fragmented understandings are not suitable as a basis.' The following from 'Ekâyana' is a separate refutation, still first stating the beginning and the end, briefly presenting the main idea, and the middle part can be inferred. Next, in the formal separate refutation, the first two sentences first indulge the opponent's view and then refute it, which is to allow the 'Ekâyana' of the second and third teachers, so using their 'Ekâyana' to refute the first and fifth teachers. Next, following 'If the Saddharma Puṇḍarīka Sūtra', the 'Ekâyana' of the fifth teacher is compared with the 'Ekâyana' of the second teacher as an example. Next, following 'Also, the Śrāvaka-yāna and Pratyekabuddha-yāna', the 'Ekâyana' of the third teacher is used to refute the 'Ekâyana' of the first teacher, in which they are first refuted together. Next, following 'If one is refuted and one is not refuted', an example is established. Next, following 'Also, father and son', the 'Niryanata' of the first teacher is refuted separately, seeing his father from afar is called seeing each other, called 'Niryanata'. If the prediction should have been obtained in the teachings of the Avataṃsaka Sūtra, then the Saddharma Puṇḍarīka Sūtra would be useless. The following from 'If the latter is Niryanata' is a reversed joint refutation. If the latter statement is correct, then the former statement is useless. If it is useless, then the affinity formed by hearing the Dharma in the past cannot be fulfilled. Also, if the 'Niryanata' established by the second, third, and fourth teachers are all in the Saddharma Puṇḍarīka Sūtra, the meaning may be acceptable. 'Ekâyana', 'Anusāra', the distance is difficult to rely on. Since the 'Ekâyana' of the fifth teacher is the same as the one refuted earlier, 'Anusāra', 'Niryanata' are not explanations of the Saddharma Puṇḍarīka Sūtra. Is there a present teaching that must lead to the state of Vajra (indestructible)? The fourth teacher, Zhang'an (Zhiyi, founder of the Tiantai school), was not refuted, only because the content was brief. He said that 'Ekâyana' lies in guiding and teaching, then before guiding and teaching, not yet 'Ekâyana', what should it be called? Taking enlightenment as 'Niryanata', the five stages (five stages of practice) and six roots (eye, ear, nose, tongue, body, mind) are not 'Ekâyana' and 'Anusāra', what should they be called? However, the 'Niryanata' of the teachers were not refuted, because the first four and the fifth mostly believed that they would eventually reach the Saddharma Puṇḍarīka Sūtra, reaching the Buddha-phala (the fruit of Buddhahood).
，縱有小失而無大過，但不可定以金剛心為畢竟耳。今師意者，一往等言待至下根論宿世時方可商度，以人天乘及以說大在往昔故，往昔已后皆名隨逐。如何二三四師以今世三味而為隨逐？故不用之。次「私謂」下破本跡者，若指此為跡，應當已是本門動執；若預說后品，乃是此中成顯本竟。後文無用，故不可也。
「今釋品者」下，今意且論中根信解，故先以三週之初十義中五而判其意。夫根有利鈍，即前轉根。不轉根感有厚薄，即前惑有厚薄。說有法、譬，即前通別。悟有前後，即前悟不悟及悟有淺深，余意非正。以是義故，所以三根前後領解，何須於此立一往等？「豌豆」者，若作「剜」，刀剜字耳。二乘之人於法華前，如生豌豆鉆刺不入。「但念空無相愿」者，是其當教入無漏門故常思之。「歡喜踴躍」等者，文中雖以信等四字用對信解以為為人，此善必藉初歡喜也。況理善生破惡獲證，圓融四悉一時俱得，即分證之第一義也。余之三悉當位為名相從云分，故此四悉發必俱時，但以信解對為人便，且別言之，此乃通中之別耳。此中何故四悉俱實？以從聞法得解故也。不同前文列眾帶小三悉在事，第一義悉仍須教分，五時之終方辯今意。
次「稟小」下約教釋，此欲約位以釋信解，應具列四教，但
【現代漢語翻譯】 縱然有小的過失而沒有大的錯誤，但不能因此就斷定他已經證得金剛般的心，最終成就。現在老師您的意思是，暫且籠統地說，要等到下根之人論及宿世因緣時，才可以商量考慮，因為人天乘以及說大乘，都是在往昔的因緣中。往昔之後，都叫做隨逐。為什麼二三四師用今世的三昧來作為隨逐呢？所以不用這種說法。其次，『私謂』下面破斥本跡的說法，如果指此為跡，那麼應當已經是本門在動搖執著；如果預先說後面的品，那麼就是在此中成就顯現本竟。後面的文字沒有用處，所以不可取。
『現在解釋品』下面，現在的意思是暫且論述中根之人的信解，所以先用三週說法之初的十種意義中的五種來判斷其意。根器有利鈍，就是前面所說的轉根與不轉根。不轉根的感受有厚薄，就是前面所說的迷惑有厚薄。說法有法說和譬喻說，就是前面所說的通說和別說。領悟有先後，就是前面所說的悟與不悟以及悟的深淺，其餘的意義並非主要。因為這個緣故，所以三根之人前後領解，何須在此立一個籠統的說法？『豌豆』，如果寫作『剜』，就是刀剜的『剜』字。二乘之人于《法華經》之前，就像生的豌豆一樣，用錐子鉆也鉆不進去。『但念空無相愿』，是說他們應當在當教中進入無漏之門，所以常常思念空、無相、無愿。『歡喜踴躍』等，文中雖然用信等四字來對應信解，作為為人悉檀，但這種善根必定要憑藉最初的歡喜。況且理善能生，破惡能獲證，圓融四悉檀一時都能得到，就是分證的第一義悉檀。其餘的三悉檀，當位而名為名相悉檀，所以說分。因此四悉檀的發動必定是同時的，但因為信解對應為人悉檀方便，所以暫且分別來說，這乃是通說中的別說。此中為什麼四悉檀都是真實的？因為是從聽聞佛法而得到理解的緣故。不同於前面的文字，列舉大眾，帶著小乘的三悉檀在事相上，第一義悉檀仍然需要教法來區分，在五時的最後才能辨明現在的意思。
其次，『稟小』下面，從教義上來解釋，這是想要約位來解釋信解，應該全部列出四教，但是
【English Translation】 Even if there are minor faults without major errors, one cannot definitively conclude that they have attained the Vajra-like mind and ultimately achieved enlightenment. Now, your intention, teacher, is to say generally that we should wait until discussing the past lives of those with inferior faculties before considering this, because the Human-Deva Vehicle and the teaching of the Great Vehicle are both rooted in past causes. Everything after the past is called 'following.' Why do the second, third, and fourth teachers use the Samadhi of this life as 'following'? Therefore, this approach is not used. Furthermore, the refutation of the 'original and trace' theory below the phrase 'I privately think'—if this refers to the 'trace,' then it should already be the original school stirring up attachments. If it pre-explains the later chapters, then it is here that the manifestation of the original completion is achieved. The subsequent text is useless, so it is unacceptable.
Regarding 'Now explaining the chapter' below, the present intention is to discuss the faith and understanding of those with middling faculties, so we first use five of the ten meanings from the beginning of the Three Wheels of Teaching to judge its meaning. Faculties have sharpness and dullness, which is the aforementioned turning and non-turning of faculties. The feelings of those with non-turning faculties have thickness and thinness, which is the aforementioned thickness and thinness of delusion. The teaching has Dharma-teaching and Parable-teaching, which is the aforementioned general and specific teachings. Understanding has before and after, which is the aforementioned understanding and non-understanding, as well as the depth of understanding. The remaining meanings are not primary. Because of this reason, the three kinds of people understand at different times, so why establish a general statement here? 'Pea'—if written as '剜' (wān), it is the character '剜' (wān) meaning 'to carve' with a knife. Before the Lotus Sutra, people of the Two Vehicles are like raw peas; you cannot pierce them even with an awl. 'But contemplate emptiness, signlessness, and wishlessness' means that they should enter the gate of non-outflow in the present teaching, so they constantly contemplate emptiness, signlessness, and wishlessness. 'Joyfully leaping' and so on—although the text uses the four characters of faith, etc., to correspond to faith and understanding as the Purusha-artha-siddha (悉檀, benefit for individuals), this goodness must rely on the initial joy. Moreover, principle-goodness can arise, destroying evil can lead to attainment, and the perfect and harmonious Four Siddhantas are obtained all at once, which is the first meaning of the partial attainment Paramartha-siddha (第一義悉檀, ultimate meaning). The remaining three Siddhantas are named according to their position as Nirukta-siddha (名相悉檀, correct definition), so they are said to be partial. Therefore, the arising of the four Siddhantas must be simultaneous, but because faith and understanding correspond to the Purusha-artha-siddha (為人悉檀, benefit for individuals) for convenience, they are temporarily discussed separately, which is the specific within the general. Why are the four Siddhantas all real here? Because it is from hearing the Dharma that understanding is obtained. Unlike the previous text, which lists the assembly, carrying the Three Siddhantas of the Small Vehicle in phenomena, the Paramartha-siddha (第一義悉檀, ultimate meaning) still needs the teaching to distinguish, and the present meaning can only be discerned at the end of the Five Periods.
Next, regarding 'receiving the Small Vehicle' below, explaining from the perspective of the teaching, this intends to explain faith and understanding in terms of position, so all four teachings should be listed, but
總標云「稟小大教」，小即三藏、大須指圓，且略中二，以大小教無不皆立二行二道，故先明小，次「準小」下以大望之，乃分兩字以屬二道，破疑故信、進入名解，信通二道、解唯在修，故云「修道名解」。若準此意，但應初住以為見道，初見理故；初住加功名為修道，依理修故。文中不云二住已去但云進入，即從初住必有增進，故諸聲聞聞法已后多入修道，今從聞法增進邊說，故云信解。亦如十六心名為修道，若昔密入至此灼然全成修道，從顯露說信解同時。次「文云」下且通證入位，不分信解。「近領火宅」等者，聞譬解已必解於法，豈有悟后而更迷前？是故皆須法譬雙領。「慧命」二釋者，前是因緣，次「諸慧」下約教。三一對辯從事行異，故屬因緣。「佛命轉教」屬約教者，此有二意，屬熟酥教已名約教，至熟酥時冥成別人，複名約教。亦應具對五味四教，思之可知。「三弟子」下釋疑，非全不轉多少論耳。新名具壽，具不及慧，壽豈過命。譬喻四番者，長行偈頌各有總別，亦可各有開譬合譬，二途四番各有開顯。然前釋勝則應後文二十二番。「心發」至「意也」者，準此但以聞譬信生入位，即初住去不論見修。「例身子」等者，發希有心，心領解也；即從座起，身領解也；而白佛言，口領解也。應注云云
，令如向對，具如身子領偈，文無者略。
述僧首等三不求者，述昔失也。初失者，執小臘則大法全闕，不棄小由未識開三，自固則小執未移，護彼乃迷於大軌。第二失者，一生斷證，是故自鄙年高，敗種未袪，不任之見仍在。第三失者，昔迷義旨徒計正位之功，由斯固情大心難發。「高原」下引譬自斥，先譬、次合，已有得故所以不求。《經》云「但念」等者，亦可具依《俱舍》，出十六行以為所思。十六行對三空，如《止觀》第七記。「或指」至「為僧首不求」者，由居僧首，故於小大諸座久聞。「無量珍寶」者，昔般若領教謂為菩薩，豈圖於今全蒙等賜。「咨發」下「云云」者，應如世禮，欲有所決，須先咨發。
譬文為五，始自相失，即結緣已后終至等賜，即聞譬之時，若合四五隻成四段，故光宅十譬不應今文，故前文云「於四人乖離」，離破光宅、乖斥余師，余師雖不離為十譬，對當文相又亦乖張，具如前斥。「西方」等者，彌陀、釋迦二佛既殊，豈令彌陀隱珍玩服，乃使釋迦著弊垢衣，狀當釋迦無珍服可隱，彌陀唯勝妙之形，況宿昔緣別化道不同，結緣如生、成熟如養，生養緣異父子不成，珍弊分途著脫殊隔，消經事闕、調熟義乖，當部之文永無斯旨。「舍那著脫」等者，迷於舍那不動而往
【現代漢語翻譯】 現代漢語譯本： 讓他們像過去那樣相對而坐，就像身子（Śarīra，舍利子）領悟偈語一樣，這裡省略了沒有文字的部分。
關於僧首等人不求取三種東西的原因，這是在敘述他們過去的過失。第一種過失是，執著于小的戒律，就會導致大的佛法完全缺失；不放棄小的戒律，是因為還不明白開顯三乘的道理；自我固執，那麼小的執念就無法轉移；守護小的戒律，就會迷惑于大的法則。第二種過失是，認為一生已經斷絕了證悟的可能性，因此妄自菲薄，覺得自己年老，壞的種子沒有去除，認為自己不堪重任的看法仍然存在。第三種過失是，過去迷惑于義理的宗旨，只計較正位（證得果位）的功德，因此固守舊情，難以發起大乘之心。「高原」以下引用比喻來自我批評，先是比喻，然後是結合，因為已經有所得，所以不再求取。《經》中說「但念」等，也可以完全依據《俱舍論》（Abhidharmakośa，阿毗達摩俱舍論），提出十六行相作為所思所想。十六行相對應三空，就像《止觀》（摩訶止觀）第七卷所記載的那樣。「或者指」到「作為僧首不求取」的原因，是因為身居僧首之位，所以對於大小各種法座上的說法已經聽聞很久了。「無量珍寶」是指，過去般若（Prajñā，智慧）領教時，認為自己是菩薩，哪裡想到如今完全蒙受平等的賞賜。「咨發」以下「云云」是指，應該像世俗的禮儀一樣，想要有所決定，必須先請示。
比喻的文字分為五個部分，開始於互相失去（相失），即結緣之後，最終到平等賞賜（等賜），即聽聞比喻的時候。如果將四和五合併，就只剩下四個部分，所以光宅（慧遠）的十個比喻不應該對應現在的經文，所以前面的文字說「於四人乖離」，離破光宅，乖斥其他法師，其他法師雖然沒有分離為十個比喻，但對應經文的文義也同樣不符，具體就像前面所批評的那樣。「西方」等是指，阿彌陀佛（Amitābha，無量光佛）和釋迦牟尼佛（Śākyamuni，釋迦牟尼）既然不同，怎麼會讓阿彌陀佛隱藏珍貴的玩物和衣服，而讓釋迦牟尼佛穿著破舊的衣服呢？這就像釋迦牟尼佛沒有珍貴的衣服可以隱藏一樣，阿彌陀佛只有殊勝美妙的形象。況且宿世的因緣不同，教化的方式也不同，結緣就像出生，成熟就像養育，出生和養育的因緣不同，父子關係就無法成立，珍貴和破舊分道揚鑣，穿著和脫下截然不同，消解經文的事情缺失，調伏成熟的意義不符，當部的經文永遠沒有這樣的旨意。「舍那著脫」等是指，迷惑于盧舍那佛（Vairocana，光明遍照）不動而前往。
【English Translation】 English version: Let them sit facing each other as before, just as Śarīra (Śarīra, referring to Śāriputra) comprehended the verses. The parts without text are omitted here.
Regarding why the Sangha leader and others do not seek three things, it describes their past mistakes. The first mistake is that clinging to minor precepts leads to the complete absence of the major Dharma; not abandoning minor precepts is because they do not yet understand the principle of revealing the Three Vehicles; being self-stubborn means that small attachments cannot be shifted; protecting small precepts leads to confusion about the great Dharma. The second mistake is that they believe they have cut off the possibility of enlightenment in this lifetime, therefore they belittle themselves, feeling old, the bad seeds have not been removed, and the view that they are incapable remains. The third mistake is that in the past, they were confused about the essence of the teachings, only calculating the merits of attaining the correct position (achieving fruition), therefore they clung to old feelings and found it difficult to arouse the Mahayana mind. The 'highland' below uses a metaphor to self-criticize, first the metaphor, then the combination, because they have already gained something, so they no longer seek. The 'Sutra' says 'but think' etc., which can also be fully based on the 'Abhidharmakośa' (Abhidharmakośa, Treasury of Metaphysics), proposing sixteen aspects as thoughts. The sixteen aspects correspond to the three emptinesses, just as recorded in the seventh volume of 'Mohe Zhiguan' (Mahāsamatha-vipassanā, Great Calming and Contemplation). The reason 'or refers' to 'as the Sangha leader does not seek' is because, being in the position of Sangha leader, they have long heard the teachings on various Dharma seats, both large and small. 'Countless treasures' refers to when Prajñā (Prajñā, wisdom) led the teachings in the past, thinking they were Bodhisattvas, who would have thought that today they would receive equal rewards. 'Consult and express' below 'etc.' means that, as in worldly etiquette, if you want to make a decision, you must first consult.
The metaphorical text is divided into five parts, starting from mutual loss (相失), that is, after establishing a connection, and ending with equal rewards (等賜), that is, when hearing the metaphor. If four and five are combined, there are only four parts left, so Huiguang's ten metaphors should not correspond to the current text, so the previous text says 'in the four people are separated (於四人乖離)', separating and breaking Huiguang, criticizing other Dharma masters, although other Dharma masters did not separate into ten metaphors, but corresponding to the meaning of the text is also inconsistent, specifically as criticized before. 'Western' etc. refers to, since Amitābha (Amitābha, Immeasurable Light Buddha) and Śākyamuni (Śākyamuni, Sage of the Shakya Clan) are different, how could Amitābha hide precious toys and clothes, and let Śākyamuni wear old clothes? This is like Śākyamuni having no precious clothes to hide, Amitābha only has a superior and wonderful image. Moreover, the causes and conditions of past lives are different, and the methods of teaching are also different. Establishing a connection is like birth, and maturing is like nurturing. The causes and conditions of birth and nurturing are different, and the relationship between father and son cannot be established. The precious and the old go their separate ways, and wearing and taking off are completely different. The matter of dissolving the sutras is missing, and the meaning of taming and maturing is inconsistent. The text of this section never has such a meaning. 'Vairocana wearing and taking off' etc. refers to being confused about Vairocana (Vairocana, the Illuminator) going without moving.
，彌陀著弊諸教無文，若論平等意趣，彼此奚嘗自矜，縱他為我身還成我化，我立他像乃助他緣，人不見之，化緣便亂。故知夫結緣者並約應身，如雲我昔曾於二萬億等，況十六王子從始至今，機感相成任運分解，是故不可以彼彌陀為此變換。「非結緣己界」等者，本結大緣寂光為土，期心所契法界為機，退大已來機土全失，今流五道望本為他，方便有餘尚非己界，況復五道流轉者耶？
今窮子所居現處五濁，且以所住望本為他，自爾已來常在三界，故云「久住」。「此緣」至「長大」者，機中稍厚且與著名，仍未復初但云「三十」。「緣既」下以苦為機，故知猶在小化前也。到而不識故名為「遇」，是昔曾見故名為「本」。「苦為機」者，既失大小唯有生死，于生死中有機可發，冥扣妙應大悲之城，大應尚疏機且對苦。「一念失子苦」等者，以念子苦思種種門，念令得樂復思一門，雖復雙念二俱未克，今忽得之從本志說，當宣佛道且云一門。「子既」下釋上兩意，初棄大善而入生死，故云「不當」，前釋譬中門有入義良由此也。故動父憂釋初意也。離種種誘，父意元以圓門通之，當有得義預動父喜，釋第二意也。「初譬如」至「領耳」者，第三經初述領不及，意在此也。十界七善進退等中，菩薩最難，以兼三
【現代漢語翻譯】 現代漢語譯本： 彌陀（Amitabha，阿彌陀佛）依附於其他各教派，沒有自己的經典。如果從平等的意義和旨趣來討論，彼此之間又何嘗自我誇耀呢？縱然他方眾生爲了我而化身，最終也成就了我的教化；我樹立他方佛像，實際上也是爲了幫助他方佛結緣。如果人們不明白這個道理，教化和緣分就會混亂。所以要知道，結緣都是依據應身（化身佛）而進行的，就像經中說『我過去曾經在二萬億等世界』一樣。更何況十六王子（指法華經中的十六王子佛）從最初到現在，機緣感應相互成就，自然而然地分解開來。因此，不可以用他方世界的阿彌陀佛來作為此方世界的化身變換。 『非結緣己界』等，原本所結的是大緣，以寂光土（常寂光凈土）為歸宿，以期盼之心與法界相應。自從退失大緣以來，機和土都完全喪失了。現在流轉於五道（地獄、餓鬼、畜生、人、阿修羅），相對於原本的寂光土來說，就是他方世界了。即使是方便有餘土（方便土），尚且不是自己的境界，更何況是五道輪迴的眾生呢？ 現在這個窮子所居住的地方，是充滿五濁（劫濁、見濁、煩惱濁、眾生濁、命濁）的惡世。且以他現在所居住的地方，相對於原本的寂光土來說，就是他方世界。自從他離開寂光土以來，就一直處在三界（欲界、色界、無色界）之中，所以說『久住』。 『此緣』到『長大』，說明他在機緣中稍微深厚了一些，並且有了一定的名聲，但仍然沒有恢復到最初的狀態，所以只說是『三十』年。 『緣既』以下，以苦難作為機緣，由此可知他仍然處在小化（小乘教化）之前。到達卻不認識，所以叫做『遇』；是因為過去曾經見過，所以叫做『本』。 『苦為機』，既然失去了大乘和小乘的教化，就只剩下生死輪迴。在生死輪迴中，有機緣可以引發，暗中契合微妙的感應，進入大悲之城。大應（大乘的感應）尚且疏遠，機緣只能針對苦難。『一念失子苦』等，因為思念兒子的痛苦，思考種種方法，希望讓兒子得到快樂，又思考另一種方法。雖然同時思念兩種方法，但都沒有成功。現在忽然得到了兒子，是從他原本的志向來說的，應當宣揚佛道，所以只說是一種方法。 『子既』以下，解釋上面兩種意思。最初是捨棄了大善而進入生死輪迴，所以說『不當』，前面解釋譬喻中門有進入的含義，原因就在這裡。所以觸動了父親的憂慮，這是解釋最初的意思。遠離種種誘惑，父親原本是想用圓滿的法門來引導他，應當有得到兒子的含義，預先觸動了父親的喜悅，這是解釋第二種意思。『初譬如』到『領耳』，第三經的開頭敘述了領受不及，意思就在這裡。在十界（地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛）七善（人、天、聲聞、緣覺、菩薩、佛）的進退等等之中，菩薩最難，因為兼顧了三乘（聲聞乘、緣覺乘、菩薩乘）。
【English Translation】 English version: Amitabha (彌陀) relies on other teachings and has no scriptures of its own. If we discuss it from the perspective of equality and intent, how can they boast about themselves? Even if beings from other realms transform for my sake, they ultimately achieve my teachings; when I establish statues of other Buddhas, I am actually helping them to form connections. If people do not understand this principle, the teachings and connections will become chaotic. Therefore, know that forming connections is based on the manifested body (Nirmanakaya, 應身), just as the sutra says, 'I once existed in two hundred million worlds.' Moreover, the sixteen princes (指法華經中的十六王子佛, referring to the sixteen prince Buddhas in the Lotus Sutra) from the beginning until now, their opportunities and responses complement each other, naturally unfolding. Therefore, one cannot use Amitabha from other worlds as a transformation for this world. 'Not forming connections with one's own realm' etc., originally formed great connections, with the Pure Land of Tranquil Light (常寂光凈土, Changjiguang Jingtu) as the destination, and with the aspiration of the mind corresponding to the Dharma realm. Since the loss of the great connection, both the opportunity and the land have been completely lost. Now, wandering in the five paths (地獄、餓鬼、畜生、人、阿修羅, hell, hungry ghosts, animals, humans, asuras), relative to the original Pure Land of Tranquil Light, it is another realm. Even the Land of Expedient Means (方便土, Fangbian Tu) is not one's own realm, let alone beings who are transmigrating in the five paths? Now, the place where this poor son lives is the evil world filled with the five turbidities (劫濁、見濁、煩惱濁、眾生濁、命濁, kalpa turbidity, view turbidity, affliction turbidity, sentient being turbidity, life turbidity). And with the place where he now lives, relative to the original Pure Land of Tranquil Light, it is another realm. Since he left the Pure Land of Tranquil Light, he has always been in the three realms (欲界、色界、無色界, desire realm, form realm, formless realm), so it is said 'long dwelling'. 'This connection' to 'grown up', indicates that he is slightly deeper in opportunity and has a certain reputation, but he has not yet returned to the original state, so it is only said 'thirty' years. From 'connection already' onwards, taking suffering as the opportunity, it can be known that he is still before the small transformation (小乘教化, Hinayana teachings). Arriving but not recognizing is called 'encounter'; because he had seen it in the past, it is called 'original'. 'Suffering as the opportunity', since he has lost the teachings of the Great Vehicle and the Small Vehicle, only the cycle of birth and death remains. In the cycle of birth and death, there is an opportunity that can be triggered, secretly corresponding to the subtle response, entering the city of great compassion. The great response (大乘的感應, Mahayana response) is still distant, and the opportunity can only target suffering. 'One thought of losing the son's suffering' etc., because of thinking about the suffering of the son, thinking about various methods, hoping to make the son happy, and thinking about another method. Although thinking about both methods at the same time, neither has succeeded. Now suddenly getting the son is from his original aspiration, and it should promote the Buddha's path, so it is only said to be one method. From 'son already' onwards, explaining the above two meanings. Initially, he abandoned great goodness and entered the cycle of birth and death, so it is said 'not appropriate'. The previous explanation of the metaphor that the door has the meaning of entering is for this reason. Therefore, touching the father's worries is to explain the initial meaning. Away from various temptations, the father originally wanted to guide him with the perfect Dharma, and there should be the meaning of getting the son, preemptively touching the father's joy, which is to explain the second meaning. 'Initially, for example' to 'lead the ear', the beginning of the third sutra narrates the inability to receive, and the meaning is here. Among the ten realms (地獄、餓鬼、畜生、阿修羅、人、天、聲聞、緣覺、菩薩、佛, hell, hungry ghosts, animals, asuras, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas) and the seven good (人、天、聲聞、緣覺、菩薩、佛, humans, devas, sravakas, pratyekabuddhas, bodhisattvas, buddhas) advancements and retreats, the bodhisattva is the most difficult, because it encompasses the three vehicles (聲聞乘、緣覺乘、菩薩乘, sravaka vehicle, pratyekabuddha vehicle, bodhisattva vehicle).
故故別語之，菩薩尚然佛界永絕。「解心無力」至「長大」者，昔修觀行雖觀理即，未入似解不能除濁，故云「無力」，義之如幼。退大已后名字全迷，義如厚重，內熏如加故名為「被」。大仍未遂但可先小，大善當遂名「稍欲著」，此探后說也。「逃逝」等者，佛豈舍物？隔故不見，義當於逃。
言「生死五欲以為他」者，既大涅槃方成自國，故且以五道流轉為他。「或十至五十」者，自退大來升沈不定，故著「或」言。「幼有二義」至「耽迷不返」者，初標二義，「則不」下結成，次「譬」下合譬中雲「結緣已后」一句總合，通貫下二。次「大解」下合初義，「尚有」下合次義。由發大已來三惑全在義之如癡，解心雖薄冥資遠漬密益不輕，以緣微故挫言殘福，自爾已后未墜三惡名未遭苦，但保世樂故未復初。次「今習」下反上二義，初文反前初義，既微向道有斷惑義，義似免癡。「遭苦」下反前次義，納種在內故曰「冥熏」。覆被中間外緣擊之自爾微發，復由遭苦為助發緣，故善惡兩途冥顯熏被。「此二為機」者，若宿無大緣及中間小熟，借使遭苦機感不成，只由大小兩業冥熏成機感佛，佛居本國義當向國。「若以人天」等者，若無大種單人天善無感佛義，不獨為人天垂八相故；若有出世機緣，諸佛菩薩尚
【現代漢語翻譯】 現代漢語譯本：因此特別告訴他，菩薩尚且在佛的境界中永遠斷絕了（煩惱）。從『解心無力』到『長大』，是指過去修習觀行，雖然觀的是理上的佛性，但未進入相似的理解，不能去除煩惱，所以說『無力』，就像幼兒一樣。退失大乘之後，名字完全迷惑，就像厚重的東西一樣，內在的熏習如同增加，所以稱為『被』。雖然大的（目標）尚未達成，但可以先從小處著手，大的善行終將成就，這稱為『稍欲著』，這是探索後面的說法。『逃逝』等，佛怎麼會捨棄事物呢？因為隔絕而看不見，意義應當是逃離。 說到『以生死五欲以為他』，既然大涅槃才能成就自己的國土，所以暫且把五道輪迴看作是其他的。『或十至五十』，自從退失大乘以來，升沉不定，所以用『或』字。『幼有二義』到『耽迷不返』，首先標出二個意義，『則不』以下總結完成，其次『譬』以下合譬，其中『結緣已后』一句總合，貫穿下面的二個。其次『大解』以下合第一個意義，『尚有』以下合第二個意義。自從發起大乘心以來，三種迷惑完全存在，就像愚癡一樣，理解的心雖然薄弱，但暗中的資助長久浸潤，秘密的利益不輕微，因為緣分微弱，所以挫折言語，殘餘福報，自從那以後沒有墮入三惡道，稱為未遭苦，但保持世間的快樂，所以沒有恢復最初的發心。其次『今習』以下反駁上面的二個意義，第一個文反駁前面的第一個意義，既然稍微向道，有斷除迷惑的意義，就像免除愚癡。『遭苦』以下反駁前面的第二個意義，納入種子在內，所以說『冥熏』。再次被中間的外緣衝擊，自從那以後稍微萌發，又因為遭受痛苦作為助發的因緣，所以善惡兩條道路暗中顯現熏習覆蓋。『此二為機』，如果宿世沒有大的因緣以及中間的小的成熟，即使遭受痛苦，機會也不會成就，只是因為大小兩種業力暗中熏習成就機會感應佛，佛在本國，意義應當是向國。『若以人天』等，如果沒有大乘的種子，單單人天的善行沒有感應佛的意義，不只是為人天垂示八相的緣故；如果有出世的機緣，諸佛菩薩尚且...
【English Translation】 English version: Therefore, he is specially told that even Bodhisattvas are eternally severed (from afflictions) in the realm of the Buddha. From 'lack of understanding' to 'grown up,' it refers to past practice of contemplation, although contemplating the principle of Buddha-nature, but not entering into a similar understanding, unable to remove defilements, so it is said 'lack of understanding,' like a young child. After losing the Mahayana, the name is completely confused, like a heavy object, the inner熏習 (xunxi, influence) is like increasing, so it is called 'covered.' Although the great (goal) has not yet been achieved, one can start with the small, and great good deeds will eventually be accomplished, this is called 'slightly wanting to attach,' this is exploring the later statement. 'Escape' etc., how would the Buddha abandon things? Because of separation and invisibility, the meaning should be escape. Speaking of 'taking 生死 (shengsi, birth and death) and 五欲 (wuyu, five desires) as others,' since great Nirvana can only achieve one's own country, so for the time being, the 五道 (wudao, five realms of existence) of reincarnation are regarded as others. 'Or ten to fifty,' since the loss of Mahayana, the rise and fall are uncertain, so the word 'or' is used. 'Childhood has two meanings' to 'indulge and not return,' first mark out two meanings, 'then not' below concludes, and then 'simile' below combines the simile, in which the sentence 'after forming a connection' combines, running through the following two. Secondly, 'great understanding' below combines the first meaning, 'still has' below combines the second meaning. Since the initiation of the Mahayana mind, the three delusions are completely present, like ignorance, although the understanding mind is weak, the secret assistance is long-lasting, and the secret benefits are not slight, because the affinity is weak, so the words are frustrated, and the remaining blessings, since then, have not fallen into the three evil realms, called not suffering, but maintaining worldly happiness, so have not restored the initial aspiration. Secondly, 'now learning' below refutes the above two meanings, the first text refutes the first meaning, since slightly towards the Dao, there is the meaning of cutting off delusions, like avoiding ignorance. 'Suffering' below refutes the previous second meaning, incorporating the seed inside, so it is said '冥熏 (mingxun, hidden influence)'. Again, being impacted by external causes in the middle, since then, it has slightly sprouted, and because suffering is used as a helping cause, so the two paths of good and evil secretly manifest and cover. 'These two are the mechanism,' if there is no great affinity in the past and the small maturity in the middle, even if suffering is encountered, the opportunity will not be achieved, only because the two kinds of karma, large and small, secretly熏習 (xunxi, influence) to achieve the opportunity to sense the Buddha, the Buddha is in the home country, the meaning should be towards the country. 'If with human and heavenly' etc., if there is no Mahayana seed, the good deeds of human and heavenly beings alone do not have the meaning of sensing the Buddha, not only for the sake of human and heavenly beings showing the eight aspects; if there is an opportunity to leave the world, the Buddhas and Bodhisattvas still...
入惡道，況人天耶？「在三界」下明諸子等大善未熟，縱生人天亦未感佛。
「今佛」下以有斥無具指四見，明機成感佛及佛出機成。若通論機雖通十界，終於十界取出世機；今從別置通用消此品，是故下文東南方梵云「一百八十劫空過無有佛」，乃至上方云「于無量億劫空過無有佛」，大通出世乘光而來，當知中間皆蒙冥被。「于中求正道」等者，以計常等而為正道，種種苦行以為助道，雖思惟邪理堪為正機，然由久遠大種熏被。「大經云諦觀四方」者，《大經》三十「如恒河中七種眾生，第一人者入水即沒，譬一闡提。第二人者出已覆沒，有信故出、不修故沒。第三人者出已不沒，即內凡人。第四人者入已沒，沒已出，出已住，遍觀四方；身重故沒，有力故出，習浮故住，不知出處機，遍觀四方，譬於四果觀於四諦。第五人者入已沒，沒已出，出已住，住已觀方，觀方已行，怖故即去，譬支佛也。第六人者入已即去，淺處即住。何以故？觀賊近遠故。譬菩薩也，不住生死故去，安心故住淺處。第七人者即至彼岸。」外道得度皆由觀諦，與觀方義同，是故暫引。
「本國如上」者，上以佛己界為本、余皆屬他。「下文」下問下城舍與上國何別？「一切」下欲辯同異重釋出國，一切佛法與上佛界語異意同
【現代漢語翻譯】 現代漢語譯本 墮入惡道，更何況是人道和天道呢？『在三界』之後說明諸子等大善根尚未成熟，即使生於人道或天道，也未能感應到佛陀。
『今佛』之後，以『有』來駁斥『無』，具體指四種邪見，說明時機成熟則能感應佛陀，以及佛陀應機出世。如果從普遍意義上講，時機雖然遍及十法界，但最終還是從十法界中取出世的時機；現在從特別的角度出發，用普遍的原則來消除這一品的疑問，所以下文東南方的梵天說『一百八十劫空過，沒有佛陀』，乃至上方說『于無量億劫空過，沒有佛陀』，大通智勝佛（Dàtōng Zhìshèng fó）[佛名]出世是乘著光明而來，應當知道中間都蒙受了佛陀的暗中加被。『于中求正道』等，是說他們把計度常存等邪見當作正道，把種種苦行當作輔助修道的手段，雖然思惟的是邪理，但也可以作為正機，這是由於久遠以來大乘佛法的薰陶加被。《大經》說『諦觀四方』，《涅槃經》（Nièpán jīng）第三十卷說：『如同恒河中的七種眾生，第一種人入水立即沉沒，譬如一闡提（yī chǎntí）[斷善根的人]。第二種人出來后又沉沒，因為有信心所以出來，因為不修行所以沉沒。第三種人出來后不再沉沒，就是內凡之人。第四種人進入水中后沉沒，沉沒後又出來，出來后停留在水中，遍觀四方；因為身體沉重所以沉沒，因為有力氣所以出來，因為習慣了漂浮所以停留在水中，不知道出離之處，只是遍觀四方，譬如四果阿羅漢（sì guǒ āluóhàn）[聲聞乘的最高果位]觀於四諦（sì dì）[佛教的基本教義]。第五種人進入水中后沉沒，沉沒後又出來，出來后停留在水中，停留在水中后觀察四方，觀察四方后就離開，因為害怕所以離開，譬如辟支佛（pìzhīfó）[緣覺]。第六種人進入水中后立即離開，在淺水處停留。為什麼呢？因為觀察賊寇的遠近。譬如菩薩（púsà）[發菩提心，行菩薩道的人]，不住于生死所以離開，安心所以停留在淺水處。第七種人直接到達彼岸。』外道能夠得度，都是因為觀察四諦，與觀察四方的意義相同，所以暫時引用。
『本國如上』，是說上面把佛陀自己的國土作為根本，其餘都屬於他方。『下文』是說下文問下城舍與上國有什麼區別？『一切』是說想要辨別相同和不同，重新解釋出國，一切佛法與上佛界語言不同，意義相同。
【English Translation】 English version How much more so to evil paths, let alone human and heavenly realms? 『In the Three Realms』 below clarifies that the great goodness of the princes and others is not yet mature; even if born in human or heavenly realms, they have not yet sensed the Buddha.
『Now the Buddha』 below uses 『existence』 to refute 『non-existence,』 specifically referring to the four wrong views, clarifying that when the time is ripe, one can sense the Buddha, and the Buddha appears in response to the opportunity. If speaking generally, although the opportunity pervades the ten realms, it ultimately extracts the opportunity for transcendence from the ten realms; now, from a special perspective, the universal principle is used to eliminate the doubts of this chapter, so the Brahma (Fàn Tiān) [name of a deity] in the southeast says in the following text, 『One hundred and eighty kalpas (jié) [an extremely long period of time] have passed in vain without a Buddha,』 and even above it says, 『In immeasurable billions of kalpas have passed in vain without a Buddha,』 the appearance of Great Universal Wisdom Excellence Buddha (Dàtōng Zhìshèng fó) [name of a Buddha] comes riding on light, one should know that in between, all are secretly blessed by the Buddha. 『Seeking the right path within it,』 etc., means that they regard views such as calculating permanence as the right path, and various ascetic practices as means to assist in cultivation, although they contemplate wrong principles, they can be regarded as the right opportunity, this is due to the long-standing influence of the Mahayana (Dàchéng) [Great Vehicle] Buddhism. The Mahaparinirvana Sutra (Dà bān niè pán jīng) says 『Observing the four directions,』 the thirtieth volume of the Mahaparinirvana Sutra (Nièpán jīng) says: 『Like the seven kinds of beings in the Ganges River, the first person sinks immediately upon entering the water, like an icchantika (yī chǎntí) [one who has severed their roots of goodness]. The second person comes out and then sinks again, because they have faith so they come out, because they do not cultivate so they sink. The third person comes out and does not sink again, that is an inner ordinary person. The fourth person enters the water and sinks, sinks and then comes out, comes out and stays in the water, observing all directions; because their body is heavy so they sink, because they have strength so they come out, because they are accustomed to floating so they stay in the water, not knowing the place of departure, just observing all directions, like the four Arhats (sì guǒ āluóhàn) [the highest stage of the Hearer Vehicle] contemplating the Four Noble Truths (sì dì) [the basic teachings of Buddhism]. The fifth person enters the water and sinks, sinks and then comes out, comes out and stays in the water, stays in the water and then observes all directions, observes all directions and then leaves, because they are afraid so they leave, like a Pratyekabuddha (pìzhīfó) [Solitary Buddha]. The sixth person enters the water and leaves immediately, staying in shallow water. Why? Because they observe the distance of the thieves. Like a Bodhisattva (púsà) [one who has generated Bodhicitta and practices the Bodhisattva path], not dwelling in birth and death so they leave, at ease so they stay in shallow water. The seventh person goes directly to the other shore.』 Externalists are able to be saved, all because of observing the Four Noble Truths, which has the same meaning as observing the four directions, so it is temporarily cited.
『The home country is as above,』 means that above, the Buddha's own land is taken as the root, and the rest belongs to other places. 『The following text』 means that the following text asks what is the difference between the lower city and the upper country? 『Everything』 means wanting to distinguish the similarities and differences, re-explaining leaving the country, all Buddhist teachings have different languages but the same meaning as the upper Buddha realm.
，城舍亦爾。斷德還須具足佛法，大悲亦從斷德而成，此二咸收一切佛法，但約取機以國望城、以城比舍，義立疏密，但由一切佛法義寬。斷德御惡似狹，大悲對子更近，同是長者實慧所依，同是應身權智所託，起應之前機先扣此，故云「至國城」等、「止國城」等。「中止一城」等者，且以一方一類而為一子，故次合云「不為一處」，處必在人只是同居，人類未熟且止方便不廢化儀。娑婆指彼以為余方，若準余方之言，應指十方國土設十界化，具如妙音。娑婆既然，他方準此，此中仍存思此同居得子便故，且語「有餘」，若云垂形六道事則不便，流轉之後豈不然耶？今機既親須從勝說。
若爾。何不云在實報土耶？
答：
理非不然，實報義對發大心時，故退大后思同居機，復消中字，義便故也。
「舊云」下敘舊，「今謂」下破，「今取」下正釋。還於有餘國中涅槃，名國中之城，亦住此涅槃之中，名之為「止」。又依此涅槃而為所居，故名為「家」。
問：
向答問云以此城為斷德，以下舍為慈悲。何以至此云城是有餘家亦依此涅槃？
答：
國城家舍雖寬狹異，並是所依有餘不逾斷德，今家對珍寶故云實境，下舍對子機，故云慈悲。故知云無緣慈悲，必須
【現代漢語翻譯】 現代漢語譯本： 城指城舍亦爾（都是如此）。斷德（斷除煩惱的功德）還須具足佛法，大悲（偉大的慈悲）也從斷德而成，這兩者都包含了一切佛法，只是根據接引眾生的根機，用國比喻城，用城比喻舍，意義上有疏有密，但一切佛法的意義是寬廣的。斷德制止惡行似乎狹隘，大悲對待眾生更親近，它們同是長者（指佛）實慧（真實的智慧）所依，同是應身（應化之身）權智（方便的智慧）所託，在佛示現應化之前，眾生的根機先接觸到這些，所以說『至國城』等、『止國城』等。『中止一城』等，姑且以一方一類眾生作為一子，所以接著合說『不為一處』，處必定在人，只是同居一處，人類的根性尚未成熟，姑且安止於方便，不廢棄教化的儀軌。娑婆世界指代其他方，如果按照其他方世界的說法，應該指十方國土設立十界教化，具體如《妙音》所說。娑婆世界既然如此，其他方世界也依此推論，這裡仍然考慮到思念此同居世界的眾生得度的方便，姑且說『有餘』，如果說垂形六道，事情就不方便了，流轉之後難道不是這樣嗎？現在眾生的根機既然親近，就必須從殊勝的角度來說。 如果這樣，為什麼不說在實報土（真實的果報國土）呢？ 回答： 道理並非不行，實報土的意義是針對發大心的時候，所以退而求其次考慮同居世界的根機，又省略了『中』字，這樣意義就方便了。 『舊云』下面敘述舊說，『今謂』下面破斥，『今取』下面正式解釋。還在有餘國中涅槃，名為國中的城，也住在此涅槃之中，名之為『止』。又依此涅槃作為所居住的地方，所以名為『家』。 問： 先前回答問題說用此城比喻斷德，用下舍比喻慈悲。為什麼到這裡說城是有餘，家也依此涅槃？ 回答： 國、城、家、舍雖然寬狹不同，都是所依的有餘，沒有超出斷德，現在家針對珍寶，所以說是實境，下舍針對眾生的根機，所以說是慈悲。所以知道無緣慈悲，必須...
【English Translation】 English version: The city refers to the city-house, and so on (all are like this). The virtue of severance (the merit of cutting off afflictions) must also be complete with the Buddha-dharma, and great compassion (great mercy) is also formed from the virtue of severance. These two contain all the Buddha-dharma, but according to the root nature of receiving sentient beings, the country is compared to the city, and the city is compared to the house. There are sparse and dense meanings, but the meaning of all Buddha-dharma is broad. The virtue of severance seems narrow in restraining evil deeds, and great compassion is closer to sentient beings. They are both the reliance of the elder's (referring to the Buddha) true wisdom (true wisdom), and the entrustment of the manifested body's (manifestation body) expedient wisdom (skillful wisdom). Before the Buddha manifests, sentient beings' root nature first comes into contact with these, so it is said 'to the country-city' etc., 'stop at the country-city' etc. 'Stop in a city' etc., for the time being, take one side and one type of sentient beings as one child, so then combine and say 'not in one place'. The place must be in people, just living together in one place. The root nature of human beings is not yet mature, so for the time being, settle in convenience, and do not abandon the rituals of teaching. The Saha world refers to other directions. If according to the saying of other directions, it should refer to the ten directions of the Buddha-lands to establish the ten realms of teaching, specifically as described in the Wonderful Sound. Since the Saha world is like this, other directions of the world are also inferred from this. Here, we still consider the convenience of sentient beings in this co-dwelling world to be liberated, so for the time being, say 'remaining'. If it is said that the form is hanging in the six paths, things will be inconvenient. After the transmigration, wouldn't it be like this? Now that the root nature of sentient beings is close, it must be said from a superior perspective. If so, why not say it is in the Real Reward Land (the land of true retribution)? Answer: The principle is not impossible, the meaning of the Real Reward Land is for the time of great aspiration, so retreat and consider the root nature of the co-dwelling world, and omit the word 'middle', so the meaning is convenient. Below 'Old Saying' narrates the old saying, below 'Now Saying' refutes, and below 'Now Taking' formally explains. Still Nirvana in the remaining country, named the city in the country, also lives in this Nirvana, named 'stop'. Also rely on this Nirvana as the place to live, so it is called 'home'. Ask: Earlier, the answer to the question said that this city is a metaphor for the virtue of severance, and the lower house is a metaphor for compassion. Why does it say here that the city is remaining, and the home also relies on this Nirvana? Answer: Although the country, city, home, and house are different in width and narrowness, they are all the remaining on which they rely, and do not exceed the virtue of severance. Now the home is for treasures, so it is said to be the real realm, and the lower house is for the root nature of sentient beings, so it is said to be compassion. So know that uncaused compassion must...
等於實相，故二舍義一隨所對耳。
上句既云求子不得，即依自受用土一實慈悲求子不得，故今止於自他中間住于方便，還用本所依慈悲而思于子，故國為居民，城元安主，家本養性。為未入圓者，即七方便民，垂形方便，住彼有餘思求圓機，是故居彼化事無廢，思同居機其義文成。家既是舍，于彼有餘運無緣慈，故云處此。所以止於無緣慈家，起于勝劣偏圓兩應。然彼只應但用勝應。言勝劣者，勝兼兩處，劣唯鹿園，小機若起理當赴之，始末雙明故云勝劣。既云五人彼土生者，皆為菩薩，故八六等至彼土時不須小化，漸趣圓實豈仍滯偏？習方便者多迷其教。《止觀》第七判八六等教道須廢，法華開顯方堪此聞。菩薩機成所應何別，五人即是四果、支佛，從本立名，雲鬚陀洹乃至支佛。斷盡乃云斷通惑者，或取三藏二乘及通三乘為斷通惑者，此亦可爾。三藏五人自攝通五，通教菩薩先名菩薩，不可更云至彼皆是菩薩，當知全指兩教二乘兼通菩薩。若以四人例通菩薩名皆為菩薩，有何不可？但彼對勝應其義不成。但兩教二乘彼尚迴心，通教菩薩豈應守舊？若準改觀通別菩薩並鬚髮心，故云「訓令修學」。不云別者，以此五人證同故也。若也通論方便人數，則應云九，藏二通三別三圓一，不得云五，今且對小故云五
【現代漢語翻譯】 現代漢語譯本：等於實相，所以『二舍』（兩種捨棄）的意義只是隨所對應的對象而有所不同。
前面既然說了求子不得，那就是說依自受用土（自受用身所居之凈土）一實慈悲（真實的慈悲）求子不得，所以現在止於自他中間，安住于方便（權巧手段），還是用原本所依賴的慈悲來考慮求子之事，所以國家是爲了居民，城池原本是爲了安定君主，家原本是爲了養育性情。對於未入圓教（圓滿教法）的人來說，就是七方便（七種方便）之民，垂跡顯形，安住于彼處，還有剩餘的思慮，尋求圓滿的機緣，所以居住在那裡，教化之事沒有廢棄，思慮著同居的機緣，這個意義在文句中已經很明顯了。家既然是舍，對於那裡還有剩餘的，運用無緣慈（無條件的慈悲），所以說『處此』。所以止於無緣慈之家，興起于勝劣（殊勝和低劣）偏圓（偏頗和圓滿）兩種應化。然而那裡只應使用殊勝的應化。說到勝劣，殊勝的兼顧兩處，低劣的只在鹿野苑（佛陀初轉法輪之處），小乘根機如果興起，理應前去應化，始終都明白，所以說勝劣。既然說五人是彼土（指佛土）所生，都是菩薩，所以八地菩薩、六地菩薩等到達彼土時，不需要小乘的教化，逐漸趨向圓滿真實，怎麼還會停留在偏頗呢？學習方便法門的人，大多迷惑於它的教義。《止觀》（《摩訶止觀》）第七卷判說八地菩薩、六地菩薩等所修的教道需要廢除，法華經開顯之後，才堪能聽聞圓教。菩薩的根機成熟，所應接受的教化有什麼區別呢？五人就是四果阿羅漢、辟支佛（獨覺），從根本上立名，說須陀洹（入流果）乃至辟支佛。斷盡煩惱才說斷通惑（斷除三界內的見思惑），或者取三藏教（聲聞藏、菩薩藏、緣覺藏）的二乘（聲聞乘、緣覺乘）以及通教（通於三乘的教法）的三乘為斷通惑者，這樣也可以。三藏教的五人自身就攝受了通教的五人，通教的菩薩先前就名為菩薩，不能再說到達彼土都是菩薩，應當知道完全是指兩教（三藏教和通教）的二乘兼通教的菩薩。如果用四人來比照通教的菩薩，名字都稱為菩薩，有什麼不可以呢？但是那樣對於殊勝的應化，它的意義就不成立了。但是兩教的二乘，他們尚且迴心向大，通教的菩薩怎麼應該固守舊法呢？如果按照改觀（改變觀點），通教菩薩、別教菩薩都需要發菩提心，所以說『訓令修學』。不說別教菩薩，是因為這五人證悟相同。如果通論方便的人數，就應該說九，三藏教二，通教三，別教三，圓教一，不能說五，現在且對小乘教法，所以說五。
【English Translation】 English version: Equal to the true reality, therefore the meaning of 'two abandonments' only differs according to the object it corresponds to.
Since it was mentioned earlier that seeking a child is not attainable, it means that seeking a child through the one true compassion of the self-enjoyment land (the pure land where the self-enjoyment body resides) is not attainable. Therefore, now stopping in the middle between self and others, dwelling in expedient means, still using the original compassion relied upon to consider the matter of seeking a child. Therefore, a country is for its residents, a city is originally for the stability of its ruler, and a home is originally for nurturing one's nature. For those who have not entered the perfect teaching (round teaching), they are the people of the seven expedients, manifesting traces and dwelling in that place, still having remaining thoughts, seeking the opportunity for perfection. Therefore, residing there, the affairs of teaching are not abandoned, contemplating the opportunity for co-dwelling, its meaning is clearly stated in the text. Since a home is a dwelling, for those who still have remaining, employing unconditional compassion, therefore it is said 'dwelling here'. Therefore, stopping at the home of unconditional compassion, arising from the two responses of superiority and inferiority, partial and complete. However, only the superior response should be used there. Speaking of superiority and inferiority, the superior encompasses both places, the inferior is only in Deer Park (where the Buddha first turned the wheel of Dharma). If the small vehicle's (small vehicle of Buddhism) capacity arises, it should be responded to accordingly, with both beginning and end clearly understood, therefore it is said superiority and inferiority. Since it is said that the five people are born in that land (referring to the Buddha-land), they are all Bodhisattvas. Therefore, when Bodhisattvas of the eighth ground, sixth ground, etc., arrive in that land, they do not need the teachings of the small vehicle, gradually moving towards complete reality, how could they still remain in partiality? Those who study expedient methods are mostly confused by its teachings. The seventh volume of 'Zhi Guan' ('Mohe Zhiguan') judges that the teachings practiced by Bodhisattvas of the eighth ground, sixth ground, etc., need to be abolished. Only after the Lotus Sutra is revealed can they be worthy of hearing the perfect teaching. What difference is there in the capacity of Bodhisattvas when their faculties are mature and what they should receive? The five people are the four Arhats, Pratyekabuddhas (Solitary Buddhas), establishing names from the root, saying Srotapanna (Stream-enterer) up to Pratyekabuddha. Only after exhausting afflictions is it said to cut off the common delusions (cutting off the delusions of views and thoughts within the three realms). Or taking the two vehicles (Hearer vehicle, Solitary Realizer vehicle) of the Three-store teaching (Hearer Store, Bodhisattva Store, Solitary Realizer Store) and the three vehicles of the Common teaching (teaching common to the three vehicles) as those who cut off the common delusions, this is also possible. The five people of the Three-store teaching themselves include the five of the Common teaching. Bodhisattvas of the Common teaching were previously named Bodhisattvas, it cannot be said again that all who arrive in that land are Bodhisattvas. It should be known that it completely refers to the two vehicles of the two teachings (Three-store teaching and Common teaching) encompassing the Bodhisattvas of the Common teaching. If using the four people to compare with the Bodhisattvas of the Common teaching, all names are called Bodhisattvas, what is impossible? But that, for the superior response, its meaning is not established. But the two vehicles of the two teachings, they still turn their minds towards the Great Vehicle, how should the Bodhisattvas of the Common teaching cling to the old ways? If according to changing views, Bodhisattvas of the Common teaching and Separate teaching all need to generate Bodhicitta (the mind of enlightenment), therefore it is said 'instructing them to cultivate and learn'. Not mentioning Bodhisattvas of the Separate teaching is because these five people have the same realization. If generally discussing the number of expedient people, it should be said nine, two of the Three-store teaching, three of the Common teaching, three of the Separate teaching, one of the Perfect teaching, it cannot be said five. Now, focusing on the small vehicle teaching, therefore it is said five.
耳。
「大富」至「無量」者，土雖有餘親所依家，不違實相。言「無量」者，具足六度。大富總稱財寶是別，雖分財寶，般若導五無不成實，況一切行皆成珍貴，故云「無量」。「金銀」等者，等及余寶即余助行道品故也。寶不出七，可譬七科，是故七科、六度收盡，故《大集》中三十七品以為菩薩寶炬總持，其貴如寶，其明如炬破暗中最，具一切法名為總持。言「大乘」者，應云圓乘，文從便耳。言「禪生百八」者，達禪實相故也。「自資」等者，智定各有自他故也，具如前釋。「僮僕」等者，方便波羅蜜約自行權滿，屈曲去明利他權用，並僮僕之功也。如布衣所使共至貴位，同成體內權也。事理不二故俱云「稱」。「就位」等者，向通約方便但云僮僕，從位別判攝藏通別，望實望正義當賤役，通論亦可收得人天，以異方便即此意也。「別圓十地」者，仍存教道故立別名，以無兩重十地故也。向僮僕中已有別三十心，今臣佐位是圓四一心也，兼收別教十地而已。「率土」下釋臣位等深淺之意，所收既多名為率土。雖同佛家不無等級，初通皆聖故。「雖得」下即是十住得入聖位，同王所居真實土境，而位最下故也。始從十行終至如臣，並是圓漸故須圓釋。
次「一心三觀」至「二乘之法」者，次明僮僕
【現代漢語翻譯】 現代漢語譯本： 耳（耳朵）。
『大富』到『無量』，指的是菩薩雖然還有親人所依的家，但不違背實相。說『無量』，是因為具足了六度（佈施、持戒、忍辱、精進、禪定、智慧）。『大富』是總稱，『財寶』是別稱，雖然分說財寶，但般若（智慧）引導其餘五度，沒有不成就真實的，何況一切行都成為珍貴的，所以說『無量』。『金銀』等，『等』及其他寶物，就是其他的助行道品。寶物不出七種，可以比喻七科（七菩提分），所以七科、六度都包含在內，因此《大集經》中說三十七道品（四念處、四正勤、四如意足、五根、五力、七菩提分、八正道分）是菩薩寶炬總持，其珍貴如寶，其光明如火炬，在黑暗中最明亮，具足一切法，名為總持。說『大乘』，應該說圓乘，只是文字上方便而已。說『禪生百八』，是因為通達禪的實相。『自資』等，智慧和禪定各有自利和他利的作用，具體如前文解釋。『僮僕』等，方便波羅蜜（智慧到彼岸）是就自行權滿來說的，屈曲去明，是利他的權用，包括僮僕的功勞。如同布衣被使用，共同到達尊貴的位置，共同成就體內的權用。事和理不二，所以都說『稱』。『就位』等，向前通約方便，只說僮僕，從位別判攝藏通別（四教），望實望正義，應當是賤役，通論也可以收得人天，以異方便就是這個意思。『別圓十地』，仍然存有教道，所以立別名，因為沒有兩重十地。向前僮僕中已經有別教三十心，現在臣佐位是圓教四一心，兼收別教十地而已。『率土』下解釋臣位等深淺的意思，所收既然多，名為率土。雖然同在佛家，不無等級，初通（三乘共通的教法）都是聖人，所以。『雖得』下就是十住位（菩薩修行階位）得到進入聖位的資格，如同國王所居住的真實土境，而位在最下。開始從十行位（菩薩修行階位）最終到如臣位，都是圓漸教法，所以需要用圓教來解釋。
其次，『一心三觀』到『二乘之法』，其次說明僮僕。
【English Translation】 English version: Ear.
'Great wealth' to 'immeasurable' refers to Bodhisattvas who, although still having families to rely on, do not violate the true nature of reality (實相, shíxiàng). 'Immeasurable' is said because they are complete with the Six Perfections (六度, liùdù) (generosity, morality, patience, diligence, concentration, and wisdom). 'Great wealth' is a general term, while 'treasures' is a specific term. Although treasures are spoken of separately, Prajna (般若, bōrě) (wisdom) guides the other five perfections, and nothing is left unfulfilled in reality. Moreover, all actions become precious, hence the term 'immeasurable'. 'Gold and silver' etc., 'etc.' includes other treasures, which are other auxiliary practices of the path. Treasures do not go beyond the seven, which can be compared to the Seven Limbs of Enlightenment (七科, qī kē) (seven factors of enlightenment), therefore the Seven Limbs and the Six Perfections are all included. Thus, in the Mahasamghata Sutra (大集經, Dà jí jīng), the Thirty-seven Limbs of Enlightenment (三十七道品, sānshíqī dàopǐn) (Four Foundations of Mindfulness, Four Right Exertions, Four Bases of Supernatural Power, Five Roots, Five Powers, Seven Factors of Enlightenment, Eightfold Noble Path) are regarded as the Bodhisattva's Jewel Torch Dharani (菩薩寶炬總持, Púsà bǎojù zǒng chí), as precious as a jewel, as bright as a torch, the brightest in the darkness, complete with all dharmas, and named Dharani (總持, zǒng chí). 'Great Vehicle' (大乘, Dàchéng) should be called Perfect Vehicle (圓乘, yuánchéng), it's just for convenience in the text. 'Zen generates one hundred and eight' means realizing the true nature of Zen. 'Self-resources' etc., wisdom and samadhi each have their own benefits for self and others, as explained earlier. 'Servants' etc., the Perfection of Skillful Means (方便波羅蜜, fāngbiàn bōluómì) refers to the fulfillment of one's own practice, bending and obscuring the light, which is the skillful use for benefiting others, including the merit of servants. Just as a commoner is employed and together they reach a noble position, together they accomplish the internal skillful use. Matter and principle are not two, so both are called 'appropriate'. 'Taking position' etc., previously, generally speaking of skillful means, only servants were mentioned. From the position, the Separate, Shared, Distinct, and Perfect Teachings (藏通別圓, Zàng Tōng Bié Yuán) are distinguished. Looking at reality and the correct meaning, it should be a lowly service. Generally speaking, it can also include humans and devas, with different skillful means, that is the meaning. 'Separate and Perfect Ten Grounds' (別圓十地, Bié yuán shí dì) still retain the teaching path, so separate names are established, because there are no two sets of Ten Grounds. Previously, among the servants, there were already the Thirty Minds of the Separate Teaching. Now, the position of ministers and assistants is the One Mind of the Perfect Teaching, also including the Ten Grounds of the Separate Teaching. 'The whole land' below explains the meaning of the depth of the position of ministers etc. Since what is included is much, it is called 'the whole land'. Although all are in the Buddha's family, there are still levels. The initial Shared Teaching (通, Tōng) are all sages, therefore. 'Although obtained' below means that the Ten Abodes (十住, Shí zhù) (stages of Bodhisattva practice) obtain the qualification to enter the holy position, like the real land where the king resides, but the position is the lowest. Starting from the Ten Practices (十行, Shí xíng) (stages of Bodhisattva practice) and ending with the position like a minister, all are the gradual teachings of the Perfect Teaching, so they need to be explained with the Perfect Teaching.
Next, 'One Mind Three Contemplations' to 'the Dharma of the Two Vehicles' (二乘之法, èr shèng zhī fǎ), next explains the servants.
臣佐吏民所乘，所乘不出諸觀故也。隨教用觀即當所乘，然此境智雖即隨教，同爲圓人所用驅策，雖通因果不同歷位別別當分，故此因果並是圓家之所用也。「無數」者，以此諸法不出權實臣佐吏民所用實也，僮僕等所用權也。此亦一體權實也，並皆長者之所有故。「非但」下結攝前釋不出教觀，教觀多故教教四門門門有觀，雖復無量被物無餘。入出兩字文中四釋，初三自行、后一自他。于自三中初以雙非為入、雙照為出。次番者，出入相對本相即故，出入之名亦更互得，故此智體出入互照。此之兩釋約三諦說。
次「無量」去約二諦說，二三開合具如《玄》文，第四還用向之三二自利化他，故知此皆聖位自他義含意富，故須眾釋。此是觀諦復唯在實，對權義立有何不可？但以二對不二，二已攝權故不勞也。「行於非道」者，理通三土，法性之外皆名非道，從法性出益三土生，功歸於佛故云「歸己」。此但功歸法性佛道。「商估」等者，應作「賈」字，謂居賣曰賈，通物曰商，若作「價」字非文正意。非但佛自化物無邊，亦令菩薩化境周遍，菩薩化利猶資佛本，往來諸國具如諸經，十方菩薩來往受益，《華嚴》、《大集》即其例也。
「如世間」下譬向二釋，令他如菩薩亦自如二身。初「內合」等者，初
【現代漢語翻譯】 現代漢語譯本：臣子、輔佐、官吏、百姓所乘坐的，所乘坐的不超出諸教觀的範疇。隨順教法運用觀行，就恰當于所乘坐的。然而，這境與智雖然是隨順教法，同樣被圓教之人所運用驅使，雖然貫通因果，但不同於歷經各個位次，各自擔當本分，因此這因和果都是圓教之人所運用的。「無數」是指，這些法不超出權實，臣子、輔佐、官吏、百姓所用的是實法，僮僕等所用的是權法。這也是一體權實，都是長者所擁有的。「非但」以下總結前文，解釋不超出教觀，教觀繁多，每個教法都有四門，每門都有觀行，雖然無量，但能周遍救度眾生。『入』和『出』二字，文中共有四種解釋，前三種是自行，后一種是自他。在自行的三種解釋中，第一種是以雙非為『入』，雙照為『出』。第二種解釋，『出』和『入』相對，本相是相同的，『出』和『入』的名稱也可以互相使用，因此這智體『出』和『入』互相照應。這兩種解釋是約三諦而說的。 其次，從『無量』開始，是約二諦而說的，二諦和三諦的開合，詳細情況如《玄義》中所說。第四種解釋，還是用之前的自利和他利的三二分法，所以知道這些都是聖位的自利和他利，含義豐富，所以需要多種解釋。這是觀諦，又唯獨在於實諦，相對於權諦而建立，有什麼不可以的？只是用二諦來對待不二諦，二諦已經涵蓋了權諦，所以不需要再多費口舌了。「行於非道」是指，道理貫通三土，在法性之外都稱為非道，從法性出生，利益三土眾生，功德歸於佛，所以說『歸己』。這只是功德歸於法性佛道。「商估」等，應該寫作『賈』字，指居住而賣東西叫做賈，流通貨物叫做商，如果寫作『價』字，就不是文中的正確意思。不僅佛自己化度眾生無邊無際，也令菩薩化度的境界周遍，菩薩化度利益眾生，仍然依靠佛的根本，往來各個國家，詳細情況如各部經典所說，十方菩薩來往受益，《華嚴經》、《大集經》就是例子。 『如世間』以下，用譬喻來說明之前的兩種解釋，令他人如菩薩，也令自己如二身。最初的『內合』等，最初...
【English Translation】 English version: What ministers, assistants, officials, and common people ride upon does not go beyond the various teachings and contemplations. To accord with the teachings and apply contemplation is precisely what they ride upon. However, although this realm and wisdom accord with the teachings, they are similarly employed and driven by those of the perfect teaching. Although they penetrate cause and effect, they differ from traversing various stages, each fulfilling their respective roles. Therefore, these causes and effects are all employed by those of the perfect teaching. 'Countless' refers to the fact that these dharmas do not go beyond the provisional and the real. What ministers, assistants, officials, and common people use are the real dharmas; what servants and the like use are the provisional dharmas. This is also the oneness of the provisional and the real, all belonging to the elder. 'Not only' below summarizes the preceding text, explaining that it does not go beyond teachings and contemplations. Teachings and contemplations are numerous; each teaching has four gates, and each gate has contemplation. Although they are immeasurable, they can universally save sentient beings. The two words 'entering' and 'exiting' have four explanations in the text. The first three are for self-cultivation, and the last one is for self and others. Among the three explanations for self-cultivation, the first uses double negation as 'entering' and double illumination as 'exiting'. In the second explanation, 'exiting' and 'entering' are relative, and their fundamental nature is the same. The names 'exiting' and 'entering' can also be used interchangeably. Therefore, this wisdom-essence illuminates both 'exiting' and 'entering' mutually. These two explanations are based on the Three Truths (emptiness, provisional existence, and the mean). Next, starting from 'immeasurable', it is based on the Two Truths (conventional truth and ultimate truth). The opening and closing of the Two Truths and Three Truths are detailed in the Profound Meaning. The fourth explanation still uses the previous three-two division of self-benefit and benefiting others. Therefore, we know that these are all the self-benefit and benefiting others of the holy positions, with rich implications, so multiple explanations are needed. This is the contemplation truth, and it solely resides in the real truth. What is wrong with establishing it in relation to the provisional truth? It is just that using the Two Truths to treat the non-dual truth, the Two Truths have already encompassed the provisional truth, so there is no need to elaborate further. 'Acting in non-paths' refers to the fact that the principle penetrates the Three Lands (Land of the Saints, Land of Reward, Land of Recompense). Everything outside of the Dharma-nature is called a non-path. Emerging from the Dharma-nature benefits sentient beings in the Three Lands, and the merit is attributed to the Buddha, so it is said 'returning to oneself'. This is just the merit returning to the Dharma-nature Buddha-path. 'Merchants' etc., should be written as '賈' (jiǎ), referring to residing and selling goods is called 賈, circulating goods is called 商 (shāng). If it is written as '價' (jià), it is not the correct meaning in the text. Not only does the Buddha himself transform sentient beings limitlessly, but he also causes the realms of the Bodhisattvas' transformation to be pervasive. The Bodhisattvas' transformation and benefiting of sentient beings still rely on the Buddha's root. Going back and forth to various countries is detailed in various sutras. Bodhisattvas from the ten directions come and go to benefit, the Avatamsaka Sutra (Huayan Jing) and the Mahasamghata Sutra (Daji Jing) are examples. 'Like the world' below uses metaphors to explain the previous two explanations, causing others to be like Bodhisattvas, and also causing oneself to be like the two bodies (Dharmakaya and Rupakaya). The initial 'inner union' etc., initially...
通譚大意。次「觀」下明邪慧所觀。云「觀察五陰」等者，還以邪觀觀陰斷常，以此邪慧冥資于正，成見佛由。「苦境為機」者，牒向邪慧助正成機，然外道苦因應招苦果，故云「苦境」。由帶正種熏邪慧心，故得成機感佛正慧。「涅槃通半滿」者，名同體異並現所居，化物名殊佛境無別，故子所到二義雙成，機熟若證證父所證，名到父城，此乃小機先扣大應，義立窮子已到父城，故使城名涅槃；大小雙得，故以半滿共收物機，機既不同收亦先後。「父每念子」等者，前雖機漸扣聖，今明聖漸收機，化道之儀且云「憂念」。
「未曾向人」等者，文約兩意以申此義：先方便，次此土。初方便者，彼方便中非但唯有地前住前，亦有垂跡登地登住，即臣佐等豈全不知窮子機性，但約窮子說時未至，主伴相與覆實未宜，權從物機故云不說；以由界內五人斷通惑者，未堪影灼聞如是言，故云不向臣佐等說，以為臣佐意在僮僕故也。于中指小故云「不向」。所以在長者心無非己子，從機異故立以小名，漸漸誘之方成臣佐，故知法身本自懸鑒。「又應世已來」下第二意者，進明此土昔教顯露未說，對此蔽彼故云不說。是則前立勝應之義，義兼兩處，劣應之語逗彼偏機，故不說之言通及四味，四味之內具足臣佐及僮僕等。「既
【現代漢語翻譯】 現代漢語譯本：通譚大意。接下來在『觀』字下說明邪慧所觀察的內容。文中說『觀察五陰』等，是指仍然用邪惡的觀點觀察五陰的斷滅和常存，用這種邪慧暗中資助正見，成就見佛的因緣。『苦境為機』，是承接前面所說的邪慧幫助正見成就機緣，然而外道的苦因應當招致苦果，所以說是『苦境』。由於帶有正種薰染邪慧之心，所以能夠成就機緣，感應佛的正慧。『涅槃通半滿』，是指名稱相同但本體不同，並且顯現所居住的地方，佛以不同的名稱教化眾生，但佛的境界沒有差別，所以兒子到達的地方，包含兩種意義，機緣成熟如果證悟，就證悟了父親所證悟的境界，名為到達父親的城池，這是小機緣先扣動大的感應，說明窮子已經到達父親的城池，所以用城池的名字『涅槃』來命名；大小乘都能獲得，所以用半滿來共同收攝眾生的根機，根機既然不同，收攝也有先後。『父每念子』等，前面雖然是眾生的根機逐漸扣動聖境，現在說明聖境逐漸收攝眾生的根機，教化的儀軌且說是『憂念』。 『未曾向人』等，用簡略的文字表達兩層意思來闡述這個道理：一是方便法門，二是此土（娑婆世界）。第一層意思是方便法門，在方便法門中，不僅僅只有地前和住前的菩薩，也有垂跡示現登地登住的菩薩，也就是臣佐等人，難道他們完全不知道窮子的根性和習性嗎？只是因為對於窮子來說時機未到，主人和同伴相互掩蓋實情不適宜，權且順從眾生的根機所以說不說；因為界內五人斷除見思惑的人，還不能夠清楚地聽聞這樣的話，所以說不向臣佐等人說，認為臣佐的意念還在僮僕身上。其中指向小乘所以說『不向』。所以在長者心中沒有不是自己兒子的，因為根機不同所以立下小乘的名字，漸漸誘導他們才能成為臣佐，所以知道法身本來就懸照一切。『又應世已來』以下是第二層意思，進一步說明此土過去所教導的顯露的教法沒有說，用這個來遮蔽那個所以說不說。這就是前面所建立的殊勝的應化之義，意義包含兩處，低劣的應化之語迎合那些偏頗的根機，所以不說的話語貫通四味法門，四味法門之內具足臣佐以及僮僕等人。既然...
【English Translation】 English version: General meaning of the discourse. Next, under the word 'Contemplation,' it explains what is contemplated by perverse wisdom. The phrase 'observing the five skandhas (form, feeling, perception, mental formations, and consciousness)' refers to still using perverse views to contemplate the annihilation and permanence of the five skandhas, using this perverse wisdom to secretly aid right views, and thus creating the conditions for seeing the Buddha. 'Suffering realm as the opportunity' refers back to the previous statement that perverse wisdom helps right views create the opportunity. However, the causes of suffering of external paths should lead to suffering results, so it is called 'suffering realm.' Because it carries the seed of rightness that influences the mind of perverse wisdom, it can create the opportunity to sense the Buddha's right wisdom. 'Nirvana encompasses both partial and complete' means that the name is the same but the substance is different, and it manifests the place where one dwells. The Buddha teaches beings with different names, but the Buddha's realm has no difference, so the place the son arrives at contains two meanings. If the opportunity matures and one realizes enlightenment, one realizes what the father has realized, which is called arriving at the father's city. This is a small opportunity first triggering a great response, explaining that the prodigal son has already arrived at the father's city, so the name of the city 'Nirvana' is used to name it; both the small and great vehicles can obtain it, so both partial and complete are used to encompass the opportunities of beings. Since the opportunities are different, the reception also has a sequence. 'The father always thinks of the son,' etc. Although the opportunities of beings gradually trigger the holy realm, now it explains that the holy realm gradually receives the opportunities of beings. The ritual of teaching is referred to as 'worrying and thinking.' 'Never spoken to anyone,' etc. The text uses concise words to express two meanings to explain this principle: first, expedient means; second, this land (Sahā world). The first meaning is expedient means. In the expedient means, there are not only Bodhisattvas before the tenth ground and before the stage of abiding, but also those who manifest traces of having attained the tenth ground and the stage of abiding, that is, the ministers and assistants. Do they not fully know the nature and habits of the prodigal son? It is just that the time has not yet arrived for the prodigal son, and it is not appropriate for the master and companions to conceal the truth from each other, so they temporarily follow the opportunities of beings and therefore say they do not speak; because the five people within the realm who have cut off the delusions of views and thoughts are not yet able to clearly hear such words, so it is said that they do not speak to the ministers and assistants, thinking that the ministers and assistants' minds are still on the servants. Among them, it points to the small vehicle, so it says 'not to.' Therefore, in the mind of the elder, there is no one who is not his own son, but because the opportunities are different, the name of the small vehicle is established, and gradually guiding them can make them become ministers and assistants, so it is known that the Dharma body inherently illuminates everything. 'Also, since responding to the world,' the following is the second meaning, further explaining that the revealed teachings taught in this land in the past have not been spoken, using this to obscure that, so it says not to speak. This is the meaning of the superior response established earlier, the meaning encompassing two places, the inferior words of response catering to those biased opportunities, so the words of not speaking penetrate the four flavors of Dharma, and within the four flavors of Dharma are fully contained ministers and assistants as well as servants and others. Since...
非」下釋第二意中小乘人也。「如聾啞」等，指華嚴席；「或華著」等，指方等也。不逮之言兼于般若，而無希取即其事也。華著即身子，棄缽即空生，故知不說之言何關法身菩薩。「心懷」下卻釋遠由，遠由即是不說之緣。良由昔結大時未入相似，省己斥彼故云「不勤」。由此退大失中途調熟，故云「無訓」。背自向他故云「逃走」。逃走三義：一機息應謝，二背自向他，三居不得所即五道也。故使如來無緣而憶。「恨子」下專斥于子，非但悔應早息，亦乃恨子機生致令疏我正法親他六塵。「內合」等者，為論免難須凈六根，準理退者多在五品位前，為對不退位且以五品為退位耳。文釋悔恨分對自他，準意亦可並對彼此。「化期」等者，約后意釋，即應世來至法華前，故云「老朽」。「亦不約此」等者，不約應化聲聞故也。
「胤」者，嗣也、繼也。「若身子受決」至「不斷」者，驗知授記為引物機，權實皆然，故云「後來眾生」等也。更修凈土與物結緣，身子成時開權顯實，則佛種不斷于彼方，機緣成熟于其土，其中亦有種在釋迦、脫歸身子，故須此會彰灼發言。「若身子無可化」下，反以無釋有。若身子自無成佛之機，則身子所化安得成耶？故以此顯今令有寄也。《經》言「終沒」者，指涅槃時也。
【現代漢語翻譯】 現代漢語譯本： 非『下釋第二意中小乘人也』。『如聾啞』等，指的是《華嚴經》的法會；『或華著』等，指的是方等時期的經典。『不逮』之言兼指般若，而『無希取』即是其事。『華著』指的是舍利弗（Śāriputra），『棄缽』指的是須菩提（Subhūti），因此可知不說之言與法身菩薩無關。『心懷』下卻解釋了遠離的原因，遠離的原因就是不說的緣由。因為過去結緣于大乘之時，還沒有進入相似位，反省自己而排斥他人，所以說『不勤』。由此退轉大乘，在中途失去調熟的機會，所以說『無訓』。背離自己而趨向他人，所以說『逃走』。逃走有三重含義：一是機緣止息，應予謝絕；二是背離自己而趨向他人；三是居於不適當的位置，即五道輪迴。因此使得如來無緣而憶念。『恨子』下專門斥責聲聞子，不僅是後悔應該早點止息，也是痛恨聲聞子機緣產生，導致疏遠我的正法，親近他人的六塵。『內合』等，是爲了論證免除災難必須清凈六根，按照道理退轉的人多在五品位之前，爲了針對不退轉位，姑且以五品位作為退轉位。文句解釋悔恨，分別針對自己和他人，按照意思也可以同時針對彼此。『化期』等，是按照後來的意思解釋，即應化於世來到《法華經》之前，所以說『老朽』。『亦不約此』等，是不侷限於應化聲聞的緣故。
『胤』，是嗣也、繼也。『若身子受決』至『不斷』者，驗證得知授記是爲了引導眾生的根機，權巧和真實都是如此，所以說『後來眾生』等。更修凈土與眾生結緣，舍利弗成佛之時，開權顯實，那麼佛種就不會在彼方斷絕，機緣成熟于其國土，其中也有在釋迦牟尼佛處種下善根，脫離后歸於舍利弗的，所以需要此次法會彰顯明確地發言。《經》言『終沒』者，指的是涅槃之時。
【English Translation】 English version: The phrase 'the second meaning below refers to those of the Small Vehicle.' 'Like the deaf and mute,' etc., refers to the assembly of the Avataṃsaka Sūtra (Huayan Jing); 'or attached to the flower,' etc., refers to the Vaipulya Sūtras (Fangdeng). The word 'inadequate' (budai) refers to Prajñā, and 'without seeking' (wu xiqu) is the matter itself. 'Attached to the flower' refers to Śāriputra (舍利弗), and 'abandoning the bowl' refers to Subhūti (須菩提), thus knowing that the words of non-speaking have nothing to do with the Dharma-body Bodhisattvas. 'Cherishing in their hearts' below explains the reason for distancing, and the reason for distancing is the cause of not speaking. Because in the past, when they formed affinities with the Great Vehicle, they had not yet entered the stage of resemblance, reflecting on themselves and rejecting others, hence it is said 'not diligent' (buqin). Because of this, they retreated from the Great Vehicle and lost the opportunity to mature midway, hence it is said 'without instruction' (wuxun). Turning their backs on themselves and facing others, hence it is said 'fleeing' (taozou). Fleeing has three meanings: first, the opportunity ceases and should be declined; second, turning one's back on oneself and facing others; third, residing in an inappropriate place, which is the five paths of reincarnation. Therefore, the Tathāgata remembers them without cause. 'Hating the sons' below specifically rebukes the Śrāvaka sons, not only regretting that they should have ceased earlier, but also hating that the sons' opportunities arose, causing them to distance themselves from my true Dharma and be close to the six dusts of others. 'Internally conforming,' etc., is because, to argue for avoiding difficulties, one must purify the six roots. Those who retreat according to reason are mostly before the Five Grades position. To counter the non-retreating position, the Five Grades are temporarily regarded as the retreating position. The text explains regret and hatred, separately addressing oneself and others, and according to the meaning, it can also address both sides simultaneously. 'The period of transformation,' etc., is explained according to the later meaning, that is, coming into the world until before the Lotus Sūtra (Fahua Jing), hence it is said 'old and decayed' (laoxiu). 'Also not limited to this,' etc., is not limited to the manifested Śrāvakas.
'Yin' means to succeed, to continue. 'If Śāriputra receives the prediction' to 'uninterrupted,' it is verified that the prediction is to guide the faculties of beings, both provisional and real are so, hence it is said 'later sentient beings,' etc. Further cultivating Pure Land to form affinities with beings, when Śāriputra becomes a Buddha, opening the provisional and revealing the real, then the Buddha-seed will not be cut off in that direction, and the opportunity will mature in that land. Among them, there are also those who planted good roots with Śākyamuni Buddha and, after liberation, return to Śāriputra, so this assembly needs to manifest and speak clearly. 'If Śāriputra has no potential for transformation' below, it uses the absence to explain the presence. If Śāriputra himself has no opportunity to become a Buddha, then how could those transformed by Śāriputra become Buddhas? Therefore, this is used to show that there is a message to be conveyed now. The Sūtra says 'finally perishes,' referring to the time of Nirvāṇa.
「復作」下第二意者，前明失苦本顯得樂，故著「我若」之言，以現說當舉生領熟，總譬具論始末權實，故得雙辯勝劣兩應及以劣應化道始終，故譬本中前一行實、后一行權，況開六義權實相對。
「法譬」至「互舉」者，感應道交不前不後，但隨文便互舉一邊。先出不同，次「就佛」下約生佛互論，如《止觀》明感應意中先凡聖相望互為因緣，次感應道交自他破已方乃名為不思議發。「今取文便」者，今此雖有三文，且依二文消便，非即二文使見有前後，故別譬之。初還從退大之後在五濁時，故有三文也。「見父之由」至「展轉」者，由厭苦等，見修二性俱有厭義，修推理弱、見生奪鈍，諸見互興皆能推理。傭賃之法以力易財，本起邪見還希脫苦，雖復邪求冥資正道，故使世間厭苦遂成出世善機。世易出世故云「傭賃」，從一至一故云「展轉」。言「善根」者，猶是可生之義，故有轉至之理，故云以此乃至父舍，不期而會故名為「遇」。不意因於世法，忽感出世慈悲；又不意世間邪推而生正見感佛；又不意小善之內，冥入大乘圓門。「大小二機雙扣此舍」者，大機未熟正見而遙，小感稍親門側而近，所以從退從末義當雙扣，從本從大獨在於圓，從近而譚偏機先遂。「見父之處即門側」者，前則大小雙扣，
【現代漢語翻譯】 現代漢語譯本： 『復作』下第二層意思，是前面闡明了失去苦惱的根本，從而顯現了快樂，所以著有『我若』的說法，用來顯示應當舉出已熟悉的，總括比喻全面論述始末權實，因此能夠雙重辨析勝劣兩種應機說法，以及用劣應說法教化眾生的始終，所以比喻的根本中，前一行是真實，后一行是權巧，更何況展開六義，權巧和真實相對。 『法譬』到『互舉』，是說感應道交沒有先後，只是隨著文句的方便而互相舉出一邊。先說不同之處，其次『就佛』下，是就眾生和佛互相論述，如同《止觀》中闡明感應的意義，先是凡夫和聖人相互觀望，互為因緣，其次是感應道交，自己和他人都破除之後，才稱為不可思議的發生。『今取文便』，現在這裡雖然有三段文字，姑且依照兩段文字來理解方便，不是說這兩段文字就一定有先後，所以分別用比喻來說明。最初還是從退大之後，處於五濁惡世之時，所以有三段文字。『見父之由』到『展轉』，是因為厭惡苦惱等等，見到修和二性都具有厭惡的含義，修的推理能力弱，見的產生奪走了遲鈍，各種見解互相興起，都能進行推理。傭工的法則，是用力氣換取錢財，本來產生邪見，還希望脫離苦惱，即使是邪求，也能暗中資助正道，所以使得世間厭惡苦惱，最終成就出世的善機。世間法轉變為出世法，所以說『傭賃』，從一到一，所以說『展轉』。說到『善根』，仍然是可能產生的意思，所以有轉至的道理，所以說用這個乃至到達父親的家，沒有預料到而相遇，所以稱為『遇』。沒有想到因為世間法，忽然感應到出世的慈悲；又沒有想到世間的邪推，竟然產生正見而感應到佛；又沒有想到小小的善行之內，暗中進入大乘圓滿的法門。『大小二機雙扣此舍』，大機尚未成熟，正見還很遙遠，小的感應稍微親近，靠近門邊，所以從退從末，意義上應當是雙重叩門，從本從大，只在于圓滿，從近處談起，偏頗的根機先得以成就。『見父之處即門側』，前面說大小二機雙重叩門。
【English Translation】 English version: The second meaning under 『Further Action』 is that the previous explanation revealed happiness by clarifying the root of suffering. Therefore, the statement 『If I』 is made to show that one should bring up what is familiar, comprehensively using parables to discuss the beginning, end, provisional, and real aspects. Thus, one can doubly discern the superiority and inferiority of the two kinds of responses, as well as the beginning and end of the teaching path using inferior responses. Therefore, in the root of the parable, the first line is reality, and the second line is expediency, not to mention unfolding the six meanings where expediency and reality are relative. 『Parable of the Law』 to 『Mutual Mention』 means that the interaction of the Way of Response is neither before nor after, but simply mentions one side or the other according to the convenience of the text. First, it points out the differences, and then, under 『Regarding the Buddha,』 it discusses the mutual relationship between sentient beings and the Buddha, just as the Śamatha-vipassanā explains the meaning of response, first with ordinary people and sages looking at each other, mutually being causes and conditions, and then with the interaction of the Way of Response, only after oneself and others are broken through is it called inconceivable arising. 『Now taking the convenience of the text』 means that although there are three sections of text here, we will temporarily understand it according to two sections for convenience, not that these two sections necessarily have a sequence, so we use parables to explain them separately. Initially, it is still from after retreating from the Great Vehicle, being in the time of the five defilements, so there are three sections of text. 『The reason for seeing the father』 to 『gradually』 is because of aversion to suffering, etc., seeing that both the nature of cultivation and the nature of seeing have the meaning of aversion. The reasoning ability of cultivation is weak, and the arising of seeing takes away dullness. Various views arise mutually, and all can reason. The law of hired labor is to exchange labor for money. Originally, evil views arise, still hoping to escape suffering. Even if it is an evil pursuit, it can secretly support the right path, so that the world's aversion to suffering eventually becomes the good opportunity for transcending the world. Worldly dharma transforms into transcendent dharma, so it is called 『hired labor,』 from one to one, so it is called 『gradually.』 Speaking of 『good roots,』 it still has the meaning of being able to arise, so there is the principle of turning to, so it is said to use this to reach the father's house, meeting unexpectedly, so it is called 『encounter.』 Unexpectedly, because of worldly dharma, one suddenly senses transcendent compassion; also unexpectedly, the worldly evil reasoning actually produces right view and senses the Buddha; also unexpectedly, within small good deeds, one secretly enters the perfect gate of the Great Vehicle. 『The two machines, great and small, both knock on this house,』 the great machine is not yet mature, and right view is still far away, the small response is slightly closer, near the side of the door, so from retreating from the end, the meaning should be double knocking, from the root from the great, only in perfection, starting from the near, the biased machine is first accomplished. 『The place of seeing the father is the side of the door,』 the previous said that the two machines, great and small, double knock.
處乃獨指門側者，以小親故。言「二觀為方便」者，二邊俱有得見之義，故總借證之。二邊並偏，偏真最僻。「正見有二」至「為遙」者，于正見中又分此二，近即華嚴中諸菩薩眾，遠即二乘。二俱未合但在門側，文中二釋，先機、次應，俱名為「遙」。
踞師子床作所表釋者，事師子座亦無師子之形，但有所表。故《大論》云：「佛為人中師子，故佛所坐名師子座，佛之所說名師子吼。」諸聲聞人述佛所說，尚得名為作師子吼，部雖兼別從勝從本，故曰「圓報」，此乃取機之本，故此下去皆須圓釋。「寶幾」等者，一幾承於二足，定慧所依無殊，從定名諦、從慧名境，具如《止觀》第三。故合云「無生定慧依真如境」，即定慧力莊嚴法身，從所名能故云「無生定慧」。言「依真如境」者，托境成觀故名為「依」，果體起用複名為「依」，又從因說因性有修故名為「依」。
「舊云」下出古釋，稍似別義非今所用，準例易知故不須破。次「舊云此經」下，古有四失：一法身非常，二他方為此，三以應為法，四對面違教。「今謂」去破中言「父子」等者，父子譬機應，先譬后法；著脫譬體用，先法后譬，二俱不成著脫義異，前文已破。
從「又不容」下更破他方，自有三節。此師亦以他方為彌陀。若
【現代漢語翻譯】 現代漢語譯本 『處乃獨指門側者，以小親故』，這裡『處』（指地方）僅僅是指門邊，因為關係還不夠親近。說『二觀為方便』，是因為二邊（兩種觀察）都有可以得見的含義，所以總的來說是借用這個來證明。二邊（兩種觀察）都有些偏頗，而偏頗之中，『真』是最為偏僻的。『正見有二』到『為遙』，在正見之中又分出這兩種，近的是指《華嚴經》中的諸位菩薩，遠的則是指二乘（聲聞乘和緣覺乘）。二者都還沒有契合，只是在門邊。文中兩種解釋，先是應機，然後是應時，都可以稱為『遙』（遙遠）。 『踞師子床作所表釋者』，關於獅子座的解釋，即使是獅子座也沒有獅子的形狀，只是有所象徵。所以《大智度論》說：『佛是人中的獅子，所以佛所坐的地方叫做獅子座，佛所說的話叫做獅子吼。』即使是聲聞乘的人闡述佛所說的話，尚且可以稱為作獅子吼，宗派雖然兼有差別，但從殊勝和根本來說，所以說是『圓報』（圓滿的果報）。這是選取根機之根本，所以接下來都需要用圓教來解釋。『寶幾』等，一個矮幾承托著兩隻腳，定（禪定）和慧（智慧）所依賴的沒有差別，從定來說叫做諦（真諦），從慧來說叫做境（境界），具體就像《止觀》第三卷所說。所以合起來說『無生定慧依真如境』，就是定慧之力莊嚴法身，從所依來說能依，所以說『無生定慧』。說『依真如境』，是因為依託境界來成就觀行，所以叫做『依』，果體的起用又可以叫做『依』，又從因上來說，因為因性有修習，所以叫做『依』。 『舊云』下是引出古人的解釋，稍微有些不同的含義，不是現在所用的，按照慣例容易理解，所以不需要破斥。接下來『舊云此經』下，古人有四種錯誤：一是法身不是常住的，二是（凈土）在他方世界，三是以應身作為法身，四是（佛）面對面說法是違背教義的。『今謂』下破斥其中的『父子』等，父子比喻根機和應化，先比喻后說法；著衣和脫衣比喻體和用，先說法后比喻，兩種都不成立，著衣和脫衣的含義不同，前面已經破斥過了。 從『又不容』下進一步破斥他方（凈土），自有三個環節。這位法師也認為他方世界是阿彌陀佛的凈土。如果...
【English Translation】 English version '「Chu Nai Duzhi Menzhe Zhe, Yi Xiao Qin Gu」', 'Chu' (place) here only refers to the side of the door, because the relationship is not close enough. Saying '「Er Guan Wei Fangbian」' is because both sides (two kinds of observation) have the meaning of being able to see, so generally speaking, it is borrowed to prove it. Both sides (two kinds of observation) are somewhat biased, and among the biases, 'truth' is the most remote. '「Zhengjian You Er」' to '「Wei Yao」', these two are divided from the right view, the near refers to the Bodhisattvas in the Avatamsaka Sutra, and the far refers to the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). Neither of them has yet coincided, but are only at the side of the door. There are two explanations in the text, first responding to the opportunity, and then responding to the time, both of which can be called '「Yao」' (remote). '「Ju Shizi Chuang Zuo Suo Biao Shi Zhe」', regarding the explanation of the lion throne, even the lion throne does not have the shape of a lion, but is symbolic. Therefore, the Mahāprajñāpāramitāśāstra says: 'The Buddha is the lion among men, so the place where the Buddha sits is called the lion throne, and the words spoken by the Buddha are called the lion's roar.' Even if people of the Śrāvakayāna expound the words spoken by the Buddha, they can still be called making a lion's roar. Although the sect has differences, it is said to be '「Yuan Bao」' (complete retribution) from the superior and fundamental. This is the root of selecting the root machine, so everything that follows needs to be explained with the perfect teaching. '「Bao Ji」' etc., a low table supports two feet, and there is no difference in what samādhi (concentration) and prajñā (wisdom) rely on. From samādhi, it is called satya (truth), and from prajñā, it is called viṣaya (realm), as described in the third volume of Mohe Zhiguan. Therefore, it is said together '「Wu Sheng Ding Hui Yi Zhenru Jing」', which means that the power of samādhi and prajñā adorns the dharmakāya, and from what is relied on, it can rely, so it is said '「Wu Sheng Ding Hui」'. Saying '「Yi Zhenru Jing」' is because relying on the realm to achieve practice, so it is called '「Yi」', and the function of the fruit body can also be called '「Yi」', and from the cause, because the nature of the cause has practice, so it is called '「Yi」'. '「Jiu Yun」' below quotes the explanations of the ancients, which have slightly different meanings and are not used now. According to the convention, it is easy to understand, so there is no need to refute it. Next, under '「Jiu Yun Ci Jing」', the ancients had four mistakes: first, the dharmakāya is not permanent, second, (the Pure Land) is in another world, third, taking the nirmāṇakāya as the dharmakāya, and fourth, (the Buddha) speaking face-to-face violates the teachings. '「Jin Wei」' below refutes the '「Father and Son」' etc., father and son are metaphors for the root machine and transformation, first metaphor and then explanation; wearing and taking off clothes are metaphors for substance and function, first explanation and then metaphor, neither of which is valid, the meaning of wearing and taking off clothes is different, and it has been refuted before. From '「You Bu Rong」' onwards, further refuting the other world (Pure Land), there are three links. This master also believes that the other world is the Pure Land of Amitābha. If...
以尊特為彌陀者，此有三失。大小兩機並在今佛，乃成見垢衣為扣此、見瓔珞為扣彼，結緣亦爾。又往昔大小兩緣俱在釋迦，今尊特垢衣俱在彌陀者，更成可笑。故第三重立難難之，往緣大小定在今佛，豈應今日雙應他方，又何得大應在彼、小應在此？平等意趣義亦未成。具如前破。
「今明」下正釋，此則續前應世已來釋耳。故知勝應在華嚴也。「今經」下破非常住。古人皆云：涅槃明常華嚴法界，法華不明者，不曉部類兼但對帶。垢衣乃是敘昔之說，在昔尚無垢衣之言，何有常住？「所說法相」至「無別」者，今經意在結會始終，設論法相如彼圓說，今非全無文相存略。華嚴部內不出四十二位，依正自在近善知識。今經明位，具如四華，開示悟入，知識具如觀音、妙音、藥王、嚴王，依正具如分別功德、寶塔、神力，但廣略少異舉一例諸，故下疏文十義辯異，且如十方之言，何所不攝？實相之理無事不收，豈迷廣略而失大體？總如《玄》文十妙引諸文證，即其相也。人不見之妄生去取，故此經空無所有等言、諸法實相之說，見佛常在等人、此土不毀等事，堂閣種種莊嚴、眾生種種遊樂，乃至跡門因果諸相，多以《華嚴》文消，算數孔目藏在此典，行頭取與散在諸經，大本若亡徒論小利。
「居士」至
【現代漢語翻譯】 現代漢語譯本：如果以尊特（特別）為阿彌陀佛，這有三重過失。大小乘兩種根機的眾生都在現在的佛（釋迦牟尼佛）處，那就變成了看見垢衣（破舊的衣服）就認為是此佛（釋迦牟尼佛），看見瓔珞（華麗的裝飾）就認為是彼佛（阿彌陀佛），結緣也是如此。而且往昔大小乘兩種因緣都在釋迦牟尼佛處，現在尊特（特別）的垢衣卻都在阿彌陀佛處，更成為可笑的事情。所以第三重設立難難之（難以理解的），往昔的因緣無論大小都應在現在的佛（釋迦牟尼佛）處，怎麼能今日雙雙應在他方（阿彌陀佛處），又怎麼能大的因緣應在彼方（阿彌陀佛處）、小的因緣應在此方（釋迦牟尼佛處）？平等意趣的意義也無法成立。具體如前面所破斥的。
『今明』（現在說明）以下是正式解釋，這則是延續前面應世以來的解釋。所以知道殊勝的應化在《華嚴經》中。『今經』（現在的經，指《法華經》）以下是破斥非常住的說法。古人常說：涅槃經闡明常住，華嚴經闡明法界，法華經沒有闡明，這是因為不瞭解部類的兼帶和但對。垢衣乃是敘述過去的事情，過去尚且沒有垢衣的說法，哪裡有常住？『所說法相』（所說的法相）到『無別』（沒有差別）的意思是，現在的經（《法華經》）的意圖在於總結會合始終，即使論說法相如《華嚴經》的圓滿說法，現在也不是完全沒有文句和表相，只是有所省略。《華嚴經》部內沒有超出四十二個位次，依靠正報和依報的自在，親近善知識。現在的經（《法華經》）闡明位次，完全如《華嚴經》的四種華（譬喻），開示悟入，善知識完全如觀音菩薩、妙音菩薩、藥王菩薩、嚴王菩薩，依報和正報完全如分別功德品、寶塔品、神力品，只是廣略稍微不同，舉一個例子可以類推其他，所以下面的疏文用十個方面來辨別差異，比如十方之言，有什麼不能攝受？實相的道理沒有什麼不能包容，怎麼能因為迷惑于廣略而失去大體？總的來說如《玄》文的十妙引用各種經文來證明，就是這個相狀。人們看不見，妄自產生取捨，所以這部經的空無所有等言論、諸法實相的說法、見佛常在等人、此土不毀等事，堂閣種種莊嚴、眾生種種遊樂，乃至跡門因果的各種表相，大多用《華嚴經》的文句來消解，算數、孔目（條目）藏在這部經典中，行頭（綱要）取與散在各種經典中，大本（根本）如果亡失，徒勞地談論小的利益。
『居士』（維摩居士）到
【English Translation】 English version: If we consider Amitabha Buddha as 'Vishesha' (distinctive), there are three faults. If both Mahayana and Hinayana beings are present with the current Buddha (Shakyamuni), it becomes a matter of mistaking a 'dirty robe' (kaukuci) for 'this one' (Shakyamuni) and a 'necklace' (ratnavali) for 'that one' (Amitabha), and the same goes for forming connections. Furthermore, if in the past, both Mahayana and Hinayana connections were with Shakyamuni, and now the distinctive 'dirty robe' is associated with Amitabha, it becomes even more laughable. Therefore, the third layer establishes the 'difficult of the difficult,' that past connections, whether Mahayana or Hinayana, should be with the current Buddha. How can they both respond to another realm today? And how can the greater response be in that realm (Amitabha's) while the lesser response is in this realm (Shakyamuni's)? The meaning of equal intention is also not established, as explained in the previous refutation.
The section starting with 'Now explaining' is the formal explanation, which continues the explanation from the time of responding to the world. Therefore, it is known that the supreme response is in the Avatamsaka Sutra. The section starting with 'This sutra' refutes the idea of non-permanence. The ancients all said that the Nirvana Sutra clarifies permanence, the Avatamsaka Sutra clarifies the Dharmadhatu, and the Lotus Sutra does not clarify it because they did not understand the categories of inclusion and exclusive focus. The 'dirty robe' is a narrative of the past; even in the past, there was no mention of a 'dirty robe,' so how could there be permanence? The meaning of 'the Dharma characteristics spoken of' to 'no difference' is that the intention of the current sutra (Lotus Sutra) is to summarize and unite the beginning and the end. Even if the Dharma characteristics are discussed as completely as in the Avatamsaka Sutra, it is not that there are no phrases or appearances remaining, but rather that they are abbreviated. Within the Avatamsaka Sutra, there are no more than forty-two stages, relying on the reward body and environment's freedom, and drawing near to good teachers. The current sutra (Lotus Sutra) clarifies the stages, fully like the four flowers (metaphors) of the Avatamsaka Sutra, opening, showing, awakening, and entering. Good teachers are fully like Avalokiteshvara Bodhisattva, Wonderful Sound Bodhisattva, Bhaisajyaraja Bodhisattva, and Dignified King Bodhisattva. The reward body and environment are fully like the chapters on Distinguishing Merits, the Jeweled Stupa, and Spiritual Powers. It is only that the extent is slightly different; one example can be used to infer others. Therefore, the commentary below uses ten aspects to distinguish the differences. For example, the words 'ten directions,' what do they not encompass? The principle of reality encompasses everything; how can one lose the greater picture by being confused by the extent? In general, like the ten mysteries of the Profound Text, citing various sutras as proof, that is its appearance. People do not see it and falsely create acceptance and rejection. Therefore, the words of emptiness and non-existence in this sutra, the teachings of the reality of all dharmas, the matters of seeing the Buddha constantly present and this land not being destroyed, the various adornments of halls and pavilions, the various joys of beings, and even the various appearances of cause and effect in the trace gate, are mostly resolved using the phrases of the Avatamsaka Sutra. Calculations and items are stored in this scripture, and the outlines are taken and scattered in various scriptures. If the main text is lost, it is futile to discuss small benefits.
The section starting with 'Layman' to
「即三十心」者，中止中以民為十住、臣為十地，今居士是民，以文狹故不分臣等，亦圓四十一位也。「真珠」至「法身」者，並究竟戒、楞嚴定、一切種慧、法音陀羅尼，莊嚴圓因四十一地。地是所階、身是能階，四是能嚴、身是所嚴，若用遠因亦以初心圓戒定等以嚴性德，若從因說亦四十一位之所服也，至果同皆嚴極法身。言「價直」者，有貴賤故如諸位也。「吏民」者等，向列圍繞不云吏民，今明侍立則與僮僕共列，故知立名隨義不可一定，元譬事理何得守株？故前以吏民在實，今此吏民權攝故在，同異二門，跨節為同、當分為異，是則同爲同體、異為異體，異約施權、同約開顯，只一吏民義當兩屬。「內與」等者，釋向「同」字，同從內、同得名外、同爲顯于內。「喻如」下喻向二義，猶如良吏內應主意、外用驅使，亦如要臣于內則為國股肱、于外則民之主長。臣體無別，所對不同。
問：
此中雖是華嚴座席，勝應相狀與前中止義意大同，何故前以僮僕為別教賢位，吏民為圓教聖位耶？
答：
言雖少別意亦不殊，隨其言勢逐便消之，前僮僕之外有臣等四，故別分之。此中但云吏民僮僕，共為一位以為所使。又此中意斷別惑者，即入地住非驅使人。又此與中止雖即同是他受用報，
【現代漢語翻譯】 現代漢語譯本： 關於『即三十心』，中止觀中以百姓代表十住位，臣子代表十地位。現在居士是百姓，因為文字簡略，所以沒有區分臣子等，實際上也圓滿了四十一個位次。『真珠』到『法身』，指的是究竟圓滿的戒律、楞嚴大定、一切種類的智慧、法音陀羅尼，莊嚴圓滿因地的四十一個位次。地是所登階梯，身是能登階梯，四種功德是能莊嚴的，法身是所莊嚴的。如果從遠因來說，也是用最初發心的圓滿戒定等來莊嚴自性功德。如果從因地來說，也是四十一個位次所依止的，到果地都同樣莊嚴到極點的法身。說到『價直』，因為有貴賤的差別，所以像各個位次一樣。『吏民』等，前面列舉圍繞時沒有說吏民，現在說明侍立，就和僮僕排列在一起，所以知道立名是隨著意義而定的，不可以固定不變，原本是比喻事理，怎麼可以死守教條？所以前面以吏民代表實在的，現在這裡的吏民是權巧攝受，所以在其中，同和異是兩個方面，跨越階段是同，按照本分是異，這樣同是同體，異是異體，異是就施設權巧來說，同是就開顯實相來說，僅僅一個吏民的意義就應當屬於兩方面。『內與』等，解釋前面的『同』字，同是從內在來說，同是從外在得到名稱，同是爲了顯現在內在。『喻如』以下比喻前面的兩種意義，就像好的官吏內在順應君主的心意，外在用來驅使百姓，也像重要的臣子在內是國家的股肱，在外是百姓的主長。臣子的本體沒有差別，所面對的對象不同。
問：
這裡雖然是華嚴座席，殊勝的應化相狀和前面的中止觀意義非常相同，為什麼前面以僮僕作為別教的賢位，吏民作為圓教的聖位呢？
答：
言語雖然稍微有差別，意義也沒有什麼不同，隨著言語的趨勢順勢化解它，前面僮僕之外有臣子等四種，所以特別區分它們。這裡只說吏民僮僕，共同作為一位，作為被役使的對象。而且這裡的意思是斷除別教的迷惑，就進入了地位，不是被驅使的人。而且這裡和中止觀雖然是相同的，但是是他受用報。
【English Translation】 English version: Regarding 'the thirty minds,' the Zhongzhi contemplation uses the people to represent the ten abodes (ten stages of dwelling) and the ministers to represent the ten grounds (ten stages of development). Now, the lay practitioners are the people. Because the text is concise, it does not distinguish the ministers, etc., but it actually completes the forty-one positions. 'Pearls' to 'Dharmakaya' refer to the ultimate precepts, the Shurangama Samadhi, all kinds of wisdom, and the Dharma sound Dharani, which adorn the forty-one positions of the complete causal ground. The ground is what is stepped upon, the body is what is able to step upon, the four qualities are what are able to adorn, and the body is what is adorned. If speaking from the distant cause, it also uses the initial mind's complete precepts, samadhi, etc., to adorn the inherent virtues. If speaking from the causal ground, it is also what the forty-one positions rely on, reaching the fruition, all equally adorning the ultimate Dharmakaya. Speaking of 'value,' because there are differences in nobility and baseness, it is like the various positions. 'Officials and people,' etc., previously when listing those surrounding, it did not mention officials and people. Now, clarifying those attending, they are listed together with servants, so it is known that establishing names depends on the meaning and cannot be fixed. Originally, it was a metaphor for principles and phenomena, how can one cling to the stump? Therefore, previously the officials and people represented the real, now these officials and people are skillful means of inclusion, so they are within it. Sameness and difference are two aspects; transcending stages is sameness, according to one's role is difference. Thus, sameness is the same substance, difference is a different substance. Difference is about applying skillful means, sameness is about revealing the true nature. The meaning of just one official and people should belong to both aspects. 'Internally with,' etc., explains the previous word 'same.' Sameness is from the internal perspective, sameness gains its name from the external, sameness is to reveal what is internal. 'Like the metaphor,' below is a metaphor for the previous two meanings, like a good official internally complying with the ruler's intention, externally using it to direct the people, also like an important minister internally being the nation's backbone, externally being the people's leader. The essence of a minister is no different, but the objects they face are different.
Question:
Although this is a Huayan assembly, the excellent manifested appearances and the meaning of the previous Zhongzhi contemplation are very similar, why did the previous one use servants as the worthy positions of the distinct teaching, and officials and people as the holy positions of the complete teaching?
Answer:
Although the words are slightly different, the meaning is not different. Follow the trend of the words and resolve it accordingly. Previously, outside of the servants, there were four others including ministers, so they were specifically distinguished. Here, it only mentions officials, people, and servants, together as one position to be employed. Moreover, the meaning here is that those who sever the delusions of the distinct teaching enter the ground and abode, not those who are driven. Furthermore, this and the Zhongzhi contemplation, although the same, are the enjoyment of others' reward.
此既示入忍界為菩提場、為諸教之始，故加之以破塵白拂、覆之以慈悲寶帳。前敘長者所居所有，今明窮子所見所有。所有既同，廣略轉用。「侍立」下「云云」者，此中既為中道方便，並宜地前以釋吏民，中正二旁民主異故，準部應明次及不次，乃至兩教教主不同，各有侍立拂塵相異。
「垂諸華幡」者，四攝現通利下為垂，雖華幡並垂，而華嚴於幡，如通有四攝見者生喜。又雖幡華俱動，得名處殊，幡寄翻轉，華約端美。神通下化令物欣悅，運此二者必上等無緣，故並懸之於帳，用稱于體如遍覆佛上。「香水」等者，若約自行如第二釋，若不灑以香水于地，則帳幡華為塵所坌，故以智香水灑實相地，除三惑塵，則如來長者慈等俱凈。若約初釋香水灑于菩薩心地，既從利他修因以釋，故知七凈須從菩薩行因以釋。名雖同小此即圓教，故舉三聚及楞嚴等。若依方便隨教義別，今依圓心皆由此七佈於諸地，自行行此令他修此，是故文中並依圓釋。「羅列」等者，華表因嚴、寶表果德，因果萬德皆嚴實理，故使佈列皆在於地。地非華寶而佈列華寶，理非因果而修證因果。「出內如前釋云云」者，指前四重，但前唯在果、今或通因。「相海」者，全指《華嚴．如來相海品》，及以〈隨好光明品〉中明毗盧遮那具足十蓮
【現代漢語翻譯】 現代漢語譯本：這既已昭示進入忍界（指娑婆世界，充滿忍耐的世界）即是菩提道場（覺悟的場所），是諸教化的開端，所以加上破塵白拂（拂塵，一種法器），並用慈悲寶帳覆蓋。前面敘述長者（指佛陀）所居住的一切，現在闡明窮子（指眾生）所見的一切。所見既然相同，那麼廣略的運用也就相同。「侍立」下面的「云云」，是因為這裡是中道方便（不偏不倚的修行方法），也適宜在初地菩薩之前用來解釋官吏百姓，因為中正和二旁（可能指不同的政治立場或修行方式）與民主不同，應該根據部類來闡明次第和不次第，乃至兩教教主不同，各自侍立的拂塵也不同。 「垂諸華幡（懸掛各種華麗的旗旛）」的意思是，四攝（佈施、愛語、利行、同事）現通（神通）是爲了利益下根之人而懸掛，雖然華幡一起懸掛，但華嚴（華麗莊嚴）在於幡，如同神通有四攝，見到的人會心生歡喜。又雖然幡和華都在動，但得名的處所不同，幡寄託著翻轉，華約顯端莊美好。神通下化使眾生欣悅，運用這兩者必定是上等無緣大慈，所以一起懸掛在寶帳上，用來稱合於佛的法身，如同遍覆佛身。「香水」等，如果按照自行（自己修行）來說，如同第二種解釋，如果不灑香水于地，那麼帳、幡、華就會被塵土沾染，所以用智慧的香水灑在實相地（真實不虛的境界），去除三惑（見思惑、塵沙惑、無明惑）之塵，那麼如來長者的慈悲等就都清凈了。如果按照最初的解釋，香水灑在菩薩的心地上，既然是從利他修因來解釋，就知道七凈（七種清凈）必須從菩薩的修行因地來解釋。名稱雖然與小乘相同，但這裡是圓教（圓滿的教法），所以舉出三聚（三種戒律）及楞嚴等。如果依據方便隨教義而有所區別，現在依據圓滿的心，都由此七種佈施于各個地（菩薩修行的階位），自己修行此法，也令他人修此法，所以文中都依據圓教來解釋。「羅列」等，華表象徵因地的莊嚴，寶表象征果地的功德，因果萬德都莊嚴著實相之理，所以使佈列都在地上。地不是華寶卻佈列著華寶，理不是因果卻修證著因果。「出內如前釋云云」，指的是前面的四重，但前面只在果地，現在或者通於因地。「相海（佛的相好如大海般無量）」，完全指《華嚴經．如來相海品》，以及〈隨好光明品〉中闡明的毗盧遮那佛（Vairocana）具足十蓮（十種蓮花）。
【English Translation】 English version: This indicates that entering the realm of endurance (referring to the Saha world, a world full of patience) is the Bodhi field (the place of enlightenment), the beginning of all teachings. Therefore, it is adorned with a dust-breaking white whisk (拂塵, a kind of Dharma instrument) and covered with a compassionate treasure tent. The previous narrative described all that the elder (referring to the Buddha) dwells in, and now it clarifies all that the poor son (referring to sentient beings) sees. Since what is seen is the same, the application of breadth and brevity is also the same. The 'etc.' after 'attending' is because this is the Middle Way expedient (an unbiased method of practice), and it is also suitable to explain officials and people before the first Bhumi (the first stage of a Bodhisattva's path), because impartiality and the two sides (possibly referring to different political stances or practice methods) are different from democracy. The order and non-order should be clarified according to the categories, and even the leaders of the two teachings are different, and the whisks held by their attendants are also different. 'Hanging various flower banners (垂諸華幡)' means that the four means of attraction (giving, kind speech, beneficial action, and cooperation) manifesting supernatural powers is for the benefit of those with inferior roots. Although flower banners are hung together, the magnificence (華嚴) lies in the banners, just as supernatural powers have the four means of attraction, and those who see them will rejoice. Also, although both banners and flowers are moving, the places where they get their names are different. Banners entrust turning, and flowers imply dignified beauty. Supernatural powers transform downwards to make beings happy. Using these two must be supreme, unconditional compassion, so they are hung together on the treasure tent to match the Dharma body of the Buddha, just like covering the Buddha's body everywhere. 'Fragrant water' etc., if according to self-practice, it is like the second explanation. If fragrant water is not sprinkled on the ground, then the tent, banners, and flowers will be stained by dust. Therefore, the fragrant water of wisdom is sprinkled on the ground of true reality (the realm of truth and non-emptiness) to remove the dust of the three delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance), then the compassion of the Tathagata elder will be pure. If according to the initial explanation, fragrant water is sprinkled on the Bodhisattva's mind ground. Since it is explained from the cause of benefiting others, it is known that the seven purities (seven kinds of purity) must be explained from the Bodhisattva's practice of cause. Although the name is the same as the Hinayana, this is the perfect teaching (the perfect teaching), so the three aggregates (three kinds of precepts) and the Shurangama Sutra are mentioned. If according to the expedient, it varies according to the meaning of the teachings. Now, according to the perfect mind, all seven are given to each Bhumi (the stages of a Bodhisattva's practice). One practices this Dharma oneself and also causes others to practice this Dharma. Therefore, the text is explained according to the perfect teaching. 'Arranging' etc., flower tables symbolize the adornment of the causal ground, and treasure tables symbolize the merits of the fruit ground. The myriad virtues of cause and effect all adorn the truth of reality, so the arrangement is all on the ground. The ground is not flowers and treasures, but it arranges flowers and treasures. The principle is not cause and effect, but it cultivates and proves cause and effect. 'Coming out and going in as explained before etc.' refers to the previous four levels, but the previous one was only in the fruit ground, and now it may be connected to the causal ground. 'Ocean of characteristics (the Buddha's characteristics are as immeasurable as the ocean)' completely refers to the 'Ocean of Characteristics of the Tathagata' chapter of the Avatamsaka Sutra, as well as the chapter on 'Light of Minor Marks', which clarifies that Vairocana Buddha (毗盧遮那) is fully endowed with ten lotuses (ten kinds of lotuses).
華藏世界海微塵數相，一一皆以妙相莊嚴，故云「須作舍那釋之」。
「四見父畏避」者，父子相見雖譬感應道交不可思議，然約化事漸教以論，若云父先見子是如來鑒機，道理如此。今雲子先見父相及處等，非即已見，並是約機，應具述始末受化元由。「或是王王等」者，既云見父畏避，即在頓漸教初，若據頓漸之前，未有畏魔之慮，約漸機對大論畏避等，故曰「未曾見聞」等也。從「略開」已下以後驗前，驗昔可中初與于大過於身子聞略說時，故云「有過今日」。
「複次」下重釋意者，小機爾時豈知二身，故是述于機中不受，猶如窮子見王王等。
問：
法是報師，師弟義別，如何齊等？
答：
此是等師之子，如法報相稱。
「諸經多名經王」等者，重約教釋，諸經有明法身義者，即名經王。智契於法相稱名等，故約機中對法對智名王王等，即諸部大乘與小相對，世人不了見諸大乘皆稱經王，乃謂《法華》與諸教等。今謂乳及二酥皆譚法報，雖俱稱王非諸經王，縱有經云諸經之王，不云已今當說最為第一，兼但對帶其義可知。「肆」者，放也、泄也、申也。
次「時富」下見子譬者，然諸聲聞向施子見父譬，巧喻領小遇大而機中不受，今設父見子譬，妙喻
【現代漢語翻譯】 現代漢語譯本：華藏世界海（Hua-zang World Sea，宇宙中無數世界的集合）的微塵數相，每一個都以精妙的相好莊嚴，所以說『須作舍那釋之』，意即必須以盧舍那佛（Vairocana Buddha，報身佛）的境界來解釋。 『四見父畏避』，父子相見雖然比喻感應道交不可思議，但如果從教化和漸進教義的角度來說，如果說父親先見到兒子，就像如來（Tathagata，佛的稱號）鑑察眾生的根機，道理是這樣的。現在說兒子先見到父親的相好以及所處的地方等等，並非已經見到，都是就根機而言，應該詳細敘述從開始到最後接受教化的緣由。『或是王王等』，既然說見到父親而畏懼躲避，就是在頓教和漸教的初期階段，如果根據頓教和漸教之前的情況，還沒有畏懼魔的顧慮，是就漸教的根機，對照大乘理論中的畏懼躲避等等，所以說『未曾見聞』等等。從『略開』以下，是用後面的情況來驗證前面的情況，驗證過去在最初對舍利弗（Sariputra，佛陀的十大弟子之一，以智慧著稱）略說的時候，所以說『有過今日』，勝過今天。 『複次』下面重新解釋意思，小乘根機的人當時怎麼會知道二身（法身和報身），所以是敘述在根機中不接受，就像窮困的兒子見到國王一樣。 問：法是報身佛的老師，老師和弟子在義理上有所區別，怎麼能相等呢？ 答：這是等同於老師的兒子，就像法身和報身相互稱合一樣。 『諸經多名經王』等等，是重新從教義的角度來解釋，諸經中有闡明法身義理的，就稱為經王。智慧與法相應，相互稱合，所以就根機而言，對法、對智稱為王王等等，也就是諸部大乘經典與小乘經典相對而言。世人不瞭解，見到諸部大乘經典都稱為經王，就認為《法華經》（Lotus Sutra）與諸教相等。現在說乳和二酥（比喻佛法的不同階段）都談論法身和報身，雖然都稱為王，但不是諸經之王，即使有經典說自己是諸經之王，也沒有說『已今當說最為第一』，而且只是相對而言，其中的含義是可以理解的。『肆』，是放縱、發泄、申述的意思。 接下來『時富』下面用見到兒子的比喻，然而諸位聲聞弟子向來用兒子見到父親的比喻，巧妙地比喻小乘根機的人遇到大乘佛法，但在根機中不接受，現在假設父親見到兒子的比喻，是精妙的比喻
【English Translation】 English version: The number of dust motes in the Hua-zang World Sea (Hua-zang World Sea, a collection of countless worlds in the universe), each adorned with exquisite marks and characteristics, hence the saying 'It must be explained in terms of the Vairocana (Vairocana Buddha, the Sambhogakaya Buddha) realm'. 『The four see the father and avoid him,』 although the meeting of father and son is a metaphor for the inconceivable interaction of responsive paths, if discussed from the perspective of teaching and gradual doctrines, if it is said that the father sees the son first, it is like the Tathagata (Tathagata, an epithet of the Buddha) discerning the faculties of sentient beings, the principle is like this. Now, saying that the son sees the father's marks and characteristics and the place where he is, etc., is not already seen, but is all in terms of faculties, and the reasons for receiving teachings from beginning to end should be described in detail. 『Or it is king, king, etc.,』 since it is said that seeing the father and being afraid to avoid him, it is in the initial stage of the sudden and gradual teachings, if according to the situation before the sudden and gradual teachings, there is no concern about fearing demons, it is in terms of the faculties of the gradual teachings, in contrast to the fear and avoidance in the Mahayana theories, so it is said 『never seen or heard,』 etc. From 『briefly opening』 below, the latter is used to verify the former, verifying that in the past, when briefly speaking to Sariputra (Sariputra, one of the Buddha's ten great disciples, known for his wisdom) at the beginning, it is said 『exceeds today,』 surpassing today. 『Furthermore,』 below, re-explaining the meaning, how could those of small faculties know the two bodies (Dharmakaya and Sambhogakaya) at that time, so it is describing the non-acceptance in the faculties, just like a poor son seeing a king. Question: The Dharma is the teacher of the Sambhogakaya Buddha, and there is a difference in meaning between teacher and disciple, how can they be equal? Answer: This is the son who is equal to the teacher, just like the Dharmakaya and Sambhogakaya matching each other. 『Many sutras are named Sutra King,』 etc., is re-explaining from the perspective of doctrine, sutras that clarify the meaning of the Dharmakaya are called Sutra King. Wisdom corresponds to the Dharma, and they match each other, so in terms of faculties, Dharma and wisdom are called king, king, etc., that is, the various Mahayana sutras are relative to the Hinayana sutras. People do not understand, seeing that the various Mahayana sutras are all called Sutra King, they think that the 『Lotus Sutra』 (Lotus Sutra) is equal to the various teachings. Now it is said that milk and the two kinds of ghee (metaphors for different stages of the Buddha's teachings) all discuss the Dharmakaya and Sambhogakaya, although they are all called king, they are not the Sutra King of all sutras, even if there are sutras that say they are the Sutra King of all sutras, they do not say 『already, now, and will be said to be the most supreme,』 and it is only relative, the meaning of which can be understood. 『Unrestrainedly』 means to let go, to vent, to express. Next, 『when rich』 below, the metaphor of seeing the son, however, the Shravaka disciples have always used the metaphor of the son seeing the father, cleverly metaphorizing that those of Hinayana faculties encounter Mahayana Buddhism, but do not accept it in their faculties, now assuming the metaphor of the father seeing the son, is a subtle metaphor
領佛見機而不謀恒了。「見子處」者，如來不起空座歡喜適愿，故但約化儀言父見子，豈以佛眼必待子見後父見耶？「今機來稱慈」者，大小並得名為來稱。「彼明拔苦」等者，譬品也。亦應云前譬如來與慈驚其墮苦，此譬諸子領受荷佛與樂，如來拔苦本在與樂，子領樂已知拔苦，二處義同隨文互出。「即作是念」至「不得」者，此亦述于退大已來，既入五塵大法非治，尋謀用小小又來遂，今機漸來方施小化。言「取小」者，非謂往時已得於小，亦非今世漸初之小，是故往日不名機來、誰論付財，亦無歡喜故但云「昔見欲與」等也。「今日」至「有所付」者，見小機至知大非遙，是故喜其是付財地。「我常」下卻釋向來退大已后、頓漸之前，無時不思大小二化。雖大小並失，以流轉對悲，故使今時付財有在。「今有可度機生」等者，
問：
機生由佛，那云自來？
答：
雖機生由佛，感亦由生，且寄世長者嘆子自來，昔機不生望今可發，應嘆機發稱為自來。若機尚生追猶不至，安能自來？
「我雖」下探說後期，儻一期報謝無付故惜，如唱滅度法皆隨滅垂滅尚惜，故名為「雖」。「即遣旁人」等者，從此方領施頓漸化，故知爾前譬頓漸前若大若小。「但方便品」至「並領」者，意云
【現代漢語翻譯】 現代漢語譯本：佛陀觀察時機，並非一成不變地謀劃。『見子處』，指如來佛不會無緣無故地從空座上起身，歡喜地滿足願望，所以只是就教化的儀則而言，說是父親見到兒子，難道要說佛眼必須等待兒子見到父親之後，父親才能見到兒子嗎？『今機來稱慈』，大小乘的根機都可以被稱作『來稱』。『彼明拔苦』等，是指譬喻品的內容。也應該說，前面的譬喻是如來施與慈悲，使他們從墮落的痛苦中驚醒，這裡的譬喻是諸子領受佛的恩澤，承擔佛的責任，獲得快樂，如來拔除痛苦的根本在於給予快樂，諸子領受快樂就已經知道被拔除了痛苦，兩處意義相同，只是隨著文句的不同而互相顯現。『即作是念』到『不得』，這也是敘述退大乘之後的情況，既然已經進入五塵的境界，大法難以治理，於是尋求用小法來引導，現在時機逐漸成熟，才開始施行小乘教化。說『取小』，不是說過去已經得到小乘，也不是說現在才開始接觸小乘，所以過去不稱為時機成熟，誰會談論交付財產，也沒有歡喜，所以只說『昔見欲與』等等。『今日』到『有所付』，見到小乘的根機成熟，知道大乘不遠了，所以高興他們是交付財產的對象。『我常』下面是解釋向來退大乘之後、頓漸教法之前的情況，沒有一時不在思考大小乘兩種教化。雖然大小乘都失去了，因為有流轉輪迴的對比，所以使得現在交付財產有所寄託。『今有可度機生』等等。
問：
根機產生是由於佛，為什麼說是自己來的？
答：
雖然根機產生是由於佛，但感應也是由眾生自身而生，且借用世間長者感嘆兒子自己回來，過去根機不成熟，希望現在可以萌發，應該感嘆根機萌發，稱之為自己回來。如果根機尚未萌發，即使追趕也無法到達，怎麼能說是自己回來呢？
『我雖』下面是探究後期的想法，如果一期報盡，沒有可以交付的對象，所以感到惋惜，如同唱說滅度，法都隨著滅度而消失，即使是垂滅也感到惋惜，所以稱為『雖』。『即遣旁人』等，從此才開始領受施行頓漸教化，所以知道在此之前，譬喻頓漸之前，無論是大乘還是小乘。『但方便品』到『並領』，意思是說
【English Translation】 English version: The Buddha observes the opportune moment (機, jī - opportune moment) without rigidly planning for permanence. 'The place of seeing the son' (見子處, jiàn zǐ chù) refers to the Tathagata (如來, Rúlái - 'Thus Come One', an epithet of the Buddha) not rising from his seat without a reason, joyfully fulfilling wishes. Therefore, it only speaks of the father seeing the son in terms of the transformative rites. Does it mean that the Buddha's eye must wait for the son to see the father before the father can see the son? 'Now the opportune moment comes, calling it compassion' (今機來稱慈, jīn jī lái chēng cí) means that both the Mahayana (大, dà - great) and Hinayana (小, xiǎo - small) capacities can be called 'coming and calling'. 'They clearly escape suffering' (彼明拔苦, bǐ míng bá kǔ) and so on, refers to the content of the Parable Chapter (譬品, pì pǐn). It should also be said that the previous parable is like the Tathagata bestowing compassion, startling them from their fallen suffering. This parable is like the sons receiving the Buddha's grace, bearing the Buddha's responsibility, and obtaining joy. The root of the Tathagata's removal of suffering lies in bestowing joy. The sons receiving joy already know that suffering has been removed. The meanings in both places are the same, but they appear mutually depending on the wording. 'Immediately he thought' (即作是念, jí zuò shì niàn) to 'cannot obtain' (不得, bù dé) also describes the situation after retreating from the Mahayana. Since they have entered the realm of the five desires (五塵, wǔ chén), the great Dharma (大法, dà fǎ) is difficult to govern. Therefore, they seek to use the small Dharma to guide them. Now that the opportune moment is gradually maturing, they begin to implement the Hinayana teachings. Saying 'taking the small' (取小, qǔ xiǎo) does not mean that they had already obtained the Hinayana in the past, nor does it mean that they are only now beginning to come into contact with the Hinayana. Therefore, in the past, it was not called an opportune moment, who would talk about entrusting wealth, and there was no joy, so it only says 'formerly seeing, desiring to give' (昔見欲與, xī jiàn yù yǔ) and so on. 'Today' (今日, jīn rì) to 'something to entrust' (有所付, yǒu suǒ fù) means that seeing the Hinayana capacity maturing, they know that the Mahayana is not far off. Therefore, they are happy that they are the objects to whom wealth can be entrusted. 'I always' (我常, wǒ cháng) below explains the situation after retreating from the Mahayana and before the expedient and gradual teachings, there was never a time when they were not thinking about the two teachings of Mahayana and Hinayana. Although both Mahayana and Hinayana were lost, because there is the contrast of transmigration (流轉, liú zhuǎn), therefore, the entrusting of wealth now has a place to rely on. 'Now there is a capacity that can be saved arising' (今有可度機生, jīn yǒu kě dù jī shēng) and so on.
Question:
The capacity arises from the Buddha, why is it said to come by itself?
Answer:
Although the capacity arises from the Buddha, the response also arises from the sentient beings themselves. Let us borrow the worldly elder's sigh that the son returned by himself. In the past, the capacity was not mature, hoping that it can now sprout. One should sigh that the capacity has sprouted and call it returning by itself. If the capacity has not yet sprouted, even if one chases after it, one cannot reach it, how can it be said to return by itself?
'Although I' (我雖, wǒ suī) below explores the later thoughts, if the lifespan is exhausted and there is no object to entrust, therefore, one feels regret, just like chanting about Nirvana (滅度, miè dù), the Dharma all disappears with Nirvana, even if it is about to disappear, one feels regret, therefore, it is called 'although'. 'Immediately he sent someone' (即遣旁人, jí qiǎn páng rén) and so on, from this point on, one begins to receive and implement the expedient and gradual teachings. Therefore, one knows that before this, before the parable of the expedient and gradual teachings, whether it is Mahayana or Hinayana. 'But the Expedient Means Chapter' (但方便品, dàn fāng biàn pǐn) to 'and receive' (並領, bìng lǐng) means that
：文雖增減意必俱存，方便既為上根，是故不須別說；譬說既為中品，故須離總出別；合及頌中雖復闕略，以譬為正余並互兼，今既領譬應須遍述。言「但方便品總誡勸」等者，恐尋者紛紜，更重疏出，〈方便品〉文釋迦章中但云「寢大施小」，雖不云勸誡之別，語意在勸，故云「於三七日中思惟如是事」等，即大擬也。「眾生諸根鈍」即無機也。「如斯之等類」即息化也。「即趣波羅奈」等即施小也。雖不云誡，義含二門。「火宅開勸出誡」者，故從法說于勸開誡。
「釋各三」者，勸門中三：初云「長者作是思惟」等，擬宜也。「復更思惟是舍」等，即無機也。「或當墮落」等，即放舍也。誡門三者，初云「我當爲說」等，即擬宜也。「父雖憐愍」等，即無機也。「東西馳走」等，即放舍也。「長行合勸不合誡」者，勸中有三：初云「如來複作是念，若我但以」等，即擬宜也。「所以者何？是諸眾生未免」等，即不受也。「如彼長者雖復」等，即息化也。言「息化文廣」者，先牒前後三譬，次方以三合正明息化。初如彼長者，牒初不得一譬，正帖息化。次「但以慇勤」下牒施小，「然後各與」下牒等賜，此兩旁合息化。次「如來亦復」下一十六字，始正合息化，故云廣也。「偈中但誡」者，亦具有三：初「
【現代漢語翻譯】 現代漢語譯本：即使文字有所增減，其意義必須完全保留。既然方便法門是為上根之人而設，因此不需要特別解說；譬喻是為中等根器之人而設，所以需要從總的方面分離出來，分別解說。總說和頌文中即使有所省略，也以譬喻為主要，其餘的都互相兼顧。現在既然領會了譬喻，就應該全面敘述。說到『但方便品總誡勸』等，是恐怕尋閱的人產生疑惑，所以再次詳細地疏解出來。《方便品》中釋迦章只說『寢大施小』（放下大的，給予小的），雖然沒有明確說勸誡的區別，但其語氣包含勸導之意，所以說『於三七日中思惟如是事』等，就是大擬（大的設想）。『眾生諸根鈍』就是無機（沒有接受能力）。『如斯之等類』就是息化（止息教化）。『即趣波羅奈』等就是施小（給予小的）。雖然沒有說誡，但其意義包含勸誡二門。『火宅開勸出誡』，所以從法理上說是勸開誡。 『釋各三』，勸門中有三：首先說『長者作是思惟』等，是擬宜（設想適宜的方法）。『復更思惟是舍』等，就是無機（沒有接受能力）。『或當墮落』等，就是放舍（放棄）。誡門有三：首先說『我當爲說』等，就是擬宜（設想適宜的方法）。『父雖憐愍』等，就是無機（沒有接受能力）。『東西馳走』等，就是放舍（放棄）。『長行合勸不合誡』，勸中有三：首先說『如來複作是念，若我但以』等，就是擬宜（設想適宜的方法）。『所以者何？是諸眾生未免』等，就是不受（不接受）。『如彼長者雖復』等，就是息化（止息教化）。說到『息化文廣』，先是引用前後三個譬喻，然後用三合來正式說明息化。首先如彼長者，引用最初不得一譬，正式貼合息化。其次『但以慇勤』下引用施小，『然後各與』下引用等賜，這兩旁合起來是息化。其次『如來亦復』下一十六字，才正式合於息化，所以說文廣。『偈中但誡』，也具有三：初
【English Translation】 English version: Though the words may be increased or decreased, the meaning must remain entirely. Since expedient means are intended for those of superior faculties, there is no need for separate explanation; since parables are intended for those of middling faculties, it is necessary to separate them from the general and explain them individually. Though there may be omissions in the summaries and verses, the parables are primary, and the rest are mutually inclusive. Now that the parables are understood, they should be fully described. When it is said, 'But the Expedient Means chapter generally advises and warns,' it is feared that those who seek it will be confused, so it is explained in detail again. In the Shakya chapter of the 'Expedient Means' chapter, it only says 'laying aside the great and giving the small' (寢大施小), though it does not explicitly mention the distinction between advice and warning, the tone implies advice, so it says 'pondering on this matter for three seven-day periods' etc., which is the great intention (大擬). 'The faculties of beings are dull' (眾生諸根鈍) means they are unreceptive (無機). 'Beings of this kind' (如斯之等類) means ceasing transformation (息化). 'Then he went to 波羅奈 (Bōluónài, Varanasi)' etc. means giving the small (施小). Though it does not say warning, the meaning includes both advice and warning. 'The burning house opens with advice and issues with warning,' so from the perspective of the Dharma, it is advice, opening, and warning. 'Explaining each with three,' in the advice section there are three: First, it says 'The elder thought thus' etc., which is intending suitability (擬宜). 'Again he thought about the house' etc., which is unreceptive (無機). 'Or they might fall' etc., which is abandoning (放舍). In the warning section there are three: First, it says 'I will say to them' etc., which is intending suitability (擬宜). 'Though the father pities them' etc., which is unreceptive (無機). 'Running east and west' etc., which is abandoning (放舍). 'The prose combines advice but not warning,' in the advice there are three: First, it says 'The Tathagata again thought, if I only' etc., which is intending suitability (擬宜). 'Why is that? These beings have not escaped' etc., which is non-acceptance (不受). 'Though that elder' etc., which is ceasing transformation (息化). When it is said 'the text on ceasing transformation is extensive,' first it cites the three parables before and after, then uses the three combinations to formally explain ceasing transformation. First, like that elder, citing the first parable of not obtaining one, formally fitting ceasing transformation. Second, 'But with earnestness' below cites giving the small, 'Then giving each' below cites equal bestowal, these two combined are ceasing transformation. Second, 'The Tathagata also' the sixteen characters below, only then formally fit ceasing transformation, so it is said the text is extensive. 'In the verses, only warning,' also has three: First
方宜救濟」下四行半，頌擬宜。次「諸子無知」下三句，頌不受。「嬉戲」一句頌息化。已下屬用車文也。此頌譬文則具有三，但頌閤中亦但合誡，有一行長頌仍進退二釋，初釋亦具有三，「雖復教詔」一句擬宜，「而不信受」一句無機，「于諸欲染」二句息化。又云「或可」下二句亦頌無機，依第二釋故云「不頌息化」。「即遣旁人」下出並領也。然義則有六，文但有五：先勸誡各二，謂擬宜、無機；次勸誡合一，即二門息化。
法華文句記卷第七(上)
法華文句記卷第七(中)
唐天臺沙門湛然述
次「遣旁人」者，約教約人，約教則理教相望，約人則師弟相望，人必指教、教必待人，二釋方周不可偏顯。初約教者，理即法身、智即報身，由智故說智為能遣，智雖能遣所依者理，能遣如臣、所依如王，所遣者教故理正教旁，故報望教報亦名正，然報由理成、理親報疏，故二正中從親以說。「又旁人者」下約人釋者，〈賢首品〉后〈十住品〉在忉利天，十慧菩薩法慧為首，余之九慧各以偈贊，次法慧菩薩廣說十住；次〈夜摩天自在品〉有十林菩薩，九林亦各以偈贊已，功德林廣說十行；次〈升兜率品〉有十幢菩薩，九幢亦各以偈贊已，次金剛幢廣說十向；次〈升他化品〉有三十六藏菩薩
【現代漢語翻譯】 現代漢語譯本： 『方宜救濟』下四行半，頌擬宜（適合）。其次，『諸子無知』下三句，頌不受（不接受）。『嬉戲』一句頌息化（停止變化）。以下屬於用車的比喻。 此頌譬喻文則具有三種含義，但頌文的結合中也只是結合了勸誡，有一行較長的頌文仍然有進退兩種解釋。第一種解釋也具有三種含義，『雖復教詔』一句擬宜（適合），『而不信受』一句無機（沒有根基），『于諸欲染』二句息化（停止變化）。又說『或可』下二句也是頌無機（沒有根基），依據第二種解釋，所以說『不頌息化（停止變化）』。『即遣旁人』下是說同時派遣。 然而，義理則有六種，文句上只有五種：先是勸誡各有兩種，即擬宜（適合）、無機（沒有根基）；其次是勸誡合為一種，即二門息化（停止變化）。 《法華文句記》卷第七（上） 《法華文句記》卷第七（中） 唐天臺沙門湛然 述 其次，『遣旁人』，從教義和人的角度來分析，從教義的角度來說，是理和教相對而言；從人的角度來說，是師父和弟子相對而言。人必定指向教義，教義必定依賴於人，兩種解釋都周全才行，不能偏頗地只強調一種。首先從教義的角度來說，理就是法身（Dharmakaya），智就是報身（Sambhogakaya），因為有智，所以說智是能派遣的，智雖然能派遣，但所依賴的是理，能派遣的像臣子，所依賴的像君王，所派遣的是教義，所以理是正，教義是旁，因此報身（Sambhogakaya）相對於教義來說也稱為正，然而報身（Sambhogakaya）由理成就，理親近而報身（Sambhogakaya）疏遠，所以在兩種正當中，選擇從親近的理來說。 『又旁人者』下是從人的角度來解釋，〈賢首品〉之後，〈十住品〉在忉利天（Trayastrimsa Heaven），十慧菩薩以法慧為首，其餘的九慧菩薩各自用偈頌讚，然後法慧菩薩廣泛地講述十住；其次，〈夜摩天自在品〉有十林菩薩，九林菩薩也各自用偈頌讚之後，功德林菩薩廣泛地講述十行；其次，〈升兜率品〉有十幢菩薩，九幢菩薩也各自用偈頌讚之後，然後金剛幢菩薩廣泛地講述十向；其次，〈升他化品〉有三十六藏菩薩。
【English Translation】 English version: The four and a half lines following 『Fang Yi Jiu Ji』 (方宜救濟 - Should be rescued accordingly) praise Niyi (擬宜 - appropriateness). Next, the three lines following 『Zhu Zi Wu Zhi』 (諸子無知 - The children are ignorant) praise Bu Shou (不受 - non-acceptance). The line 『Xi Xi』 (嬉戲 - playing) praises Xihua (息化 - cessation of transformation). The following belongs to the parable of the cart. This verse-parable has three meanings, but the combination of the verses only combines admonitions. The one long line of verse still has two interpretations, advancing and retreating. The first interpretation also has three meanings: the line 『Sui Fu Jiao Zhao』 (雖復教詔 - Although repeatedly taught and instructed) is Niyi (擬宜 - appropriateness), the line 『Er Bu Xin Shou』 (而不信受 - but do not believe and accept) is Wuji (無機 - without potential), and the two lines 『Yu Zhu Yu Ran』 (于諸欲染 - in all desires and attachments) are Xihua (息化 - cessation of transformation). Furthermore, the two lines following 『Huo Ke』 (或可 - perhaps) also praise Wuji (無機 - without potential), according to the second interpretation, hence it is said 『does not praise Xihua (息化 - cessation of transformation)』. 『Ji Qian Pang Ren』 (即遣旁人 - immediately send others) below means sending together. However, the meanings are sixfold, but the text only has five: first, admonitions each have two, namely Niyi (擬宜 - appropriateness) and Wuji (無機 - without potential); second, admonitions combined into one, namely the two gates of Xihua (息化 - cessation of transformation). Fa Hua Wen Ju Ji (法華文句記 - Annotations on the Words and Phrases of the Lotus Sutra), Volume 7 (Part 1) Fa Hua Wen Ju Ji (法華文句記 - Annotations on the Words and Phrases of the Lotus Sutra), Volume 7 (Part 2) Composed by Shramana Zhanran (湛然), of the Tiantai (天臺) school, of the Tang Dynasty Next, 『Qian Pang Ren』 (遣旁人 - send others), analyze from the perspective of teachings and people. From the perspective of teachings, it is the relationship between principle and teaching; from the perspective of people, it is the relationship between teacher and disciple. People must point to teachings, and teachings must rely on people. Both interpretations must be comprehensive, and one cannot be emphasized to the exclusion of the other. First, from the perspective of teachings, Li (理 - principle) is the Dharmakaya (法身), Zhi (智 - wisdom) is the Sambhogakaya (報身). Because there is wisdom, it is said that wisdom is what can be sent. Although wisdom can send, what it relies on is principle. What can send is like a minister, and what it relies on is like a king. What is sent is the teaching, so principle is primary and teaching is secondary. Therefore, the Sambhogakaya (報身) is also called primary in relation to the teaching. However, the Sambhogakaya (報身) is accomplished by principle, principle is close, and the Sambhogakaya (報身) is distant, so among the two primaries, choose to speak from the close principle. 『You Pang Ren Zhe』 (又旁人者 - moreover, those others) below is to explain from the perspective of people. After the 『Xian Shou Pin』 (賢首品 - Worthy Leader Chapter), the 『Shi Zhu Pin』 (十住品 - Ten Dwellings Chapter) is in the Trayastrimsa Heaven (忉利天). The Ten Wisdom Bodhisattvas are headed by Dharma Wisdom. The remaining nine Wisdom Bodhisattvas each praise with verses. Then, Bodhisattva Dharma Wisdom extensively explains the Ten Dwellings. Next, the 『Yemo Tian Zi Zai Pin』 (夜摩天自在品 - Yama Heaven Free and Unfettered Chapter) has the Ten Forest Bodhisattvas. After the Nine Forest Bodhisattvas also praise with verses, Bodhisattva Merit Forest extensively explains the Ten Practices. Next, the 『Sheng Doushuai Pin』 (升兜率品 - Ascending to the Tushita Heaven Chapter) has the Ten Banner Bodhisattvas. After the Nine Banner Bodhisattvas also praise with verses, Bodhisattva Vajra Banner extensively explains the Ten Dedications. Next, the 『Sheng Ta Hua Pin』 (升他化品 - Ascending to the Paranirmitavasavartin Heaven Chapter) has the Thirty-six Treasuries Bodhisattvas.
，金剛藏為首，有菩薩名解脫月請說十地，是四菩薩說此位時，並云佛力故說，故名「所遣」。
次釋疾走中亦約人教，先約教中但以顯露為疾，「若以菩薩」下重述約人，菩薩自有神通，又被佛加故名為「疾」。「乖心」等者，乖必不識、驚必愕然，如睹不意乖心不識，此教於彼亦復如是。「稱怨大喚」者，《經》但云「怨」而不云「苦」，疏文釋中即以大喚為苦痛，所以具有二義者，逢怨必苦故以大喚擬之，義理合然。「若令煩惱即菩提」者，即是令其不斷煩惱，煩惱不斷必招苦報，豈有生死即涅槃耶？是故稱怨大喚義當因果，文意兩申。「自念無罪」等者，自省未能同物入惡起貪慾等，今若為之名為罪行。菩薩必入生死牢獄，故云「囚執」。「無大方便」者，無入假智令起貪慾入生死，名「失慧命」。「必墮」下二釋，墮三途苦則大小咸失，溺無明地，地須義兼界內界外。「約人為使者」者，取機之法須同類身。「凈名」等者，遣化菩薩往取香飯，彼菩薩見問化菩薩，化菩薩答。以彼菩薩聞說穢土佛及菩薩能此勞謙，彼聞欲來成雙流行。彼佛誡曰：攝身香等。彼來於此亦令此土未發心者發心，已發心者修行，故令攝勝從劣現同類也。「普賢入此」等者，普賢菩薩身量無邊、音聲無邊、色像無邊，欲來此國
【現代漢語翻譯】 現代漢語譯本：以金剛藏（Vajragarbha）為首，有一位名叫解脫月（Vimukticandra）的菩薩請求宣說十地（Daśa-bhūmi）。是四位菩薩在宣說這些位次時，都說是憑藉佛陀的力量才能宣說，所以稱為『所遣』。
接下來解釋『疾走』，也是從人和教兩個方面來說明。先從教法方面來說，只是以顯露為『疾』。『若以菩薩』以下，重新闡述從人（菩薩）的角度來說，菩薩自身具有神通，又得到佛陀的加持，所以稱為『疾』。『乖心』等，『乖』必定是不認識，『驚』必定是愕然，如同看到意想不到的事情，內心不適應而不認識。這種教法對於他們來說也是如此。『稱怨大喚』，《經》中只說了『怨』而沒有說『苦』，疏文的解釋中就以大喚來表示苦痛，之所以具有兩種含義，是因為遇到怨恨必定痛苦，所以用大喚來比擬，義理上是合理的。『若令煩惱即菩提』，就是讓他們不斷煩惱，煩惱不斷必定招致苦報，哪裡會有生死就是涅槃的說法呢？因此，『稱怨大喚』的含義應當是因果關係，文意兩方面都闡述了。『自念無罪』等，自己反省未能像其他人一樣進入惡道而生起貪慾等，現在如果這樣做就叫做罪行。菩薩必定會進入生死牢獄，所以說『囚執』。『無大方便』，是沒有進入假智而生起貪慾進入生死，叫做『失慧命』。『必墮』以下是第二種解釋，墮入三途的苦難，那麼大小乘都會失去，沉溺於無明之地，『地』這個詞需要兼顧界內和界外。
『約人為使者』，採取根機的方法需要相同型別的身。『凈名』等，派遣化身菩薩去取香飯，那位菩薩見到化身菩薩詢問，化身菩薩回答。因為那位菩薩聽說穢土的佛陀和菩薩能夠如此勞苦謙遜，他聽了之後想要前來，成就雙方的流行。那尊佛告誡說：收攝身香等。他來到這裡也能讓這個世界沒有發心的人發心，已經發心的人修行，所以讓他收攝殊勝的功德，從低劣的方面示現同類身。『普賢入此』等，普賢菩薩（Samantabhadra）的身量無邊、音聲無邊、色像無邊，想要來到這個國家
【English Translation】 English version: With Vajragarbha (金剛藏, Diamond Womb) at the head, there was a Bodhisattva named Vimukticandra (解脫月, Liberation Moon) who requested the explanation of the Ten Bhumis (十地, Ten Grounds). When these four Bodhisattvas were explaining these stages, they all said that it was due to the power of the Buddha that they were able to explain them, hence the name 'sent forth'.
Next, the explanation of 'rapidly walking' also relates to both the person and the teaching. First, from the perspective of the teaching, only the manifest is considered 'rapid'. 'If with Bodhisattvas' below, it restates from the perspective of the person (Bodhisattva). Bodhisattvas themselves possess supernatural powers, and are also blessed by the Buddha, hence the name 'rapid'. 'Contrary mind' etc., 'contrary' certainly means not recognizing, 'startled' certainly means being stunned, like seeing something unexpected, the mind is unaccustomed and does not recognize it. This teaching is also like this for them. 'Crying out in resentment', the Sutra only mentions 'resentment' and not 'suffering', the commentary explains it by using loud cries to represent pain. The reason it has two meanings is that encountering resentment certainly leads to suffering, so loud cries are used as an analogy, which is reasonable in principle. 'If causing afflictions to be Bodhi', this means allowing them to not cut off afflictions. If afflictions are not cut off, they will certainly bring about suffering retribution. How can there be a saying that birth and death are Nirvana? Therefore, the meaning of 'crying out in resentment' should be the relationship between cause and effect, and the meaning of the text is explained in both aspects. 'Thinking oneself innocent' etc., one reflects that one has not been able to enter evil paths and generate greed like others, but if one does so now, it is called a sinful act. Bodhisattvas will certainly enter the prison of birth and death, hence the saying 'imprisoned'. 'Without great expedient means', this means not entering false wisdom and generating greed to enter birth and death, which is called 'losing the life of wisdom'. 'Will certainly fall' below is the second explanation. Falling into the suffering of the three evil paths means that both the Great and Small Vehicles are lost, and one is drowned in the ground of ignorance. The word 'ground' needs to encompass both within and outside the realms.
'Relating to people as messengers', the method of taking the capacity requires a body of the same type. 'Vimalakirti' etc., sent a transformation Bodhisattva to obtain fragrant rice. That Bodhisattva saw the transformation Bodhisattva and asked, and the transformation Bodhisattva answered. Because that Bodhisattva heard that the Buddhas and Bodhisattvas of the impure land were able to be so laborious and humble, he wanted to come after hearing this, achieving the mutual propagation of both sides. That Buddha warned: restrain the fragrance of the body etc. His coming here can also cause those in this world who have not generated the aspiration to generate it, and those who have already generated the aspiration to practice, so he is asked to restrain the superior merits and manifest a similar body from the inferior aspect. 'Samantabhadra entering here' etc., Samantabhadra Bodhisattva's (普賢菩薩) body is boundless, his voice is boundless, and his appearance is boundless, wanting to come to this country
，乃以自在神通之力促身令小，閻浮提人三障重故，以智慧力化乘白象。亦為不宜見於勝應者故，菩薩勝報亦不可令二乘見之。
問：
若爾，經何不云汝勿令見威德之身，而但云勿強將來耶？
答：
身若同類誘之必來，汝身猶勝必令彼懼，故告使言不須強以勝身化之，故云「勿強」。
勿強之言釋成前句。「私謂」下此中雖無思惟之言，譬文誡勸並有此語，勸門擬宜云「作是思惟我身手有力」，誡門擬宜云「如所思惟具告諸子」，故私引之。須即生善故云不須，即息勸善，強即誡惡故云勿強，即息誡惡。「宜以」至「如面也」者，觀其只宜聞生滅教，取灰斷理說有理之教，故云「理水」。「面」者以向釋之，有背生死向涅槃機，故名為面，非謂灑彼涅槃名面。「莫復與語」語只是教。「不語他人」至「菩薩也」者，此中一往但云昔小，然法華前諸大乘經不說二乘是菩薩者，將護二乘豈關菩薩。覆實護權故云「覆護」。亦是覆陰將護不彰其實，故法華前一實之外皆名隨他，且隱四味之言，通云小乘教耳。以昔二味猶有小教、定無小乘作佛之語，故乳及二酥並對小機云不說耳，乃由彈斥加說得二味名。「即是息化」至「從地而起」者，此中二釋，兩地不同、二起無別，故息一大化離二
種地，贊大墜苦故有前釋，用小取得故有次釋。次釋中雲「無明地」者，若云「臥地」則譬二無明，若言「而起」，則且從界內，故知不解大小具二無明併名為「臥」。今逗小法先治界內，故且云「起」。「於四諦中」至「衣食」者，宜趣所對之境故云「往至」，小仍在機故以欲釋求，下句方云「長者將欲」故也。境攝法狹故云「貧里」，欲趣小果還須正助故云「衣食」。「又以他日」下「取意領法身地」者，言中且云「在道樹前」，意則俱指漸頓教前，以云「致難尊特」，故知通至頓前。
「問四大弟子」等者，答中意者，既聞譬已，具領二週、入大不虛，故自推云「若始」等也。納法既重必有此知，約化儀說從容進退，故先齊后探耳。豈有自獲小來方五十載，具睹菩薩難思境界，遍聞諸法一切融通，非全不知，然未測本源省己絕分，今蒙法譬分染圓常，推知如來往日先照，故下佛嘆甚為希有，故以二味所睹驗先見非真。「脫大小相」者，相為大相海、好為小相海，全隱無量相好海身，故譬云「脫」。相好難量喻之於海。「密遣二人」者，于中先釋二人，次「初擬」下方釋密遣。人是所遣，密是遣意。初文先明但二之意，故對菩薩且通指二人。次「約法」下約法約人以分二也。次釋密遣者，先對旁人以辯異，
【現代漢語翻譯】 現代漢語譯本： 耕種土地，讚歎廣大的墜落之苦，所以前面有解釋；利用小的收穫，所以後面有解釋。後面的解釋中說的『無明地』，如果說是『臥地』，那麼譬喻兩種無明；如果說『而起』，那麼暫且從界內說起，所以知道不理解大小兩種無明並稱為『臥』。現在暫且從小法入手先治理界內，所以暫且說『起』。『於四諦中』到『衣食』，適宜趨向所對應的境界，所以說『往至』，小的仍然在機緣中，所以用慾望來解釋求取，下句才說『長者將欲』。境界包含的法狹窄，所以說『貧里』，想要趨向小果還必須要有正助，所以說『衣食』。『又以他日』下『取意領法身地』，言語中暫且說『在道樹前』，意思是指漸教和頓教之前，因為說『致難尊特』，所以知道通達到頓教之前。
『問四大弟子』等，回答中的意思是，既然聽了譬喻，完全領會了二週，進入大乘不是虛妄的，所以自己推測說『若始』等。領受佛法既然重要必定有這種認知，按照教化的儀軌從容進退，所以先試探后深入。難道有自己獲得小乘以來才五十年，完全看到菩薩難以思議的境界，普遍聽聞諸法一切融通，並非完全不知道，然而沒有測度本源反省自己絕無分，現在蒙受佛法譬喻分染圓常，推測知道如來往日先照，所以下面佛讚歎甚為稀有，所以用二味所見來驗證先前的見解並非真實。『脫大小相』，相為大相海，好為小相海，完全隱沒無量相好海身，所以譬喻說『脫』。相好難以衡量，用海來比喻。
『密遣二人』，其中先解釋二人，然後『初擬』下方解釋密遣。人是所派遣的，密是派遣的意圖。前面的文字先說明只是二人的意思，所以針對菩薩暫且通指二人。然後『約法』下，從法和人的角度來區分二者。然後解釋密遣，先針對旁邊的人來辨別差異。
【English Translation】 English version: Cultivating the land, praising the great suffering of falling, hence the previous explanation; using small gains, hence the subsequent explanation. In the subsequent explanation, 'ground of ignorance' (wuming di) refers to, if saying 'lying ground' (wo di), then it is a metaphor for two types of ignorance; if saying 'arising' (er qi), then it temporarily starts from within the realm, so it is known that not understanding both great and small ignorance is collectively called 'lying'. Now, starting with the small Dharma, first govern within the realm, so temporarily say 'arising'. 'In the Four Noble Truths' (yu si di zhong) to 'clothing and food' (yi shi), it is appropriate to move towards the corresponding realm, so it is said 'going to' (wang zhi), the small remains in the opportunity, so using desire to explain seeking, the following sentence then says 'the elder is about to' (zhangzhe jiang yu). The realm contains narrow Dharma, so it is said 'poor village' (pin li), wanting to move towards small fruit still requires proper assistance, so it is said 'clothing and food'. 'Also on another day' (you yi ta ri) below 'taking the meaning to lead to the Dharmakaya ground' (qu yi ling fashen di), in words it is temporarily said 'in front of the Bodhi tree' (zai dao shu qian), the meaning refers to before both the gradual and sudden teachings, because it says 'causing difficult and venerable' (zhi nan zun te), so it is known to reach before the sudden teaching.
'Asking the Four Great Disciples' (wen si da dizi) etc., the meaning in the answer is, since having heard the metaphor, fully understanding the two weeks, entering the Great Vehicle is not false, so self-deducing saying 'if beginning' (ruo shi) etc. Receiving the Dharma is important, there must be this understanding, according to the ritual of teaching, advancing and retreating with ease, so first probing then delving deeply. How could one have only fifty years since obtaining the Small Vehicle, fully witnessing the inconceivable realm of Bodhisattvas, widely hearing all Dharmas interpenetrating, not completely unaware, yet not measuring the origin, reflecting on oneself having no share, now receiving the Dharma metaphor, partially dyeing the perfect and constant, deducing knowing the Tathagata's past illumination, so below the Buddha praises it as very rare, so using the two tastes seen to verify the previous views were not true. 'Removing the great and small forms' (tuo da xiao xiang), form is the great form sea (da xiang hai), marks are the small form sea (xiao xiang hai), completely concealing the immeasurable form and marks sea body, so the metaphor says 'removing'. Forms and marks are difficult to measure, using the sea as a metaphor.
'Secretly sending two people' (mi qian er ren), among them first explain two people, then 'initial plan' (chu ni) below explain secretly sending. People are those sent, secret is the intention of sending. The previous text first clarifies only the meaning of two people, so addressing Bodhisattvas temporarily generally refers to two people. Then 'regarding the Dharma' (yue fa) below, distinguishing the two from the perspective of Dharma and people. Then explain secretly sending, first distinguishing differences by addressing bystanders.
即之與密顯覆異耳。今明密遣者，覆實名密、用小為遣，覆滿明半準例可知，即是分字解也。亦是從大施小故云遣，小不測大故云密。然半滿字不同古釋，今須在圓，具如《玄》文，約人準知。
「形者」下次釋形色，亦具二意。初直約小教，百劫所種雖在小論，不在二乘，故二乘教無好形色。又說無常名為憔悴。次「約人」下隱本為密、現跡為遣，具如下文富樓那中。
問：
若準下文，唯發滿愿及阿難等跡，為諸聲聞亦有本耶？
答：
《入大乘論》云：「不但羅云獨是菩薩，如諸童子阿難、難陀及調達等，皆是不退菩薩。」
若爾，唯權無實。
答：
以權引實，豈此等外悉是權耶？此亦義當本跡釋也。若釋無威德者，隨於形色以釋。
「大教」等者，前大教疾故云「即遣」，將護小志故云「徐語」。「倍與」等者，于中二釋，初以戒善諦緣相對為一倍，戒善在欲、諦緣出界。「又外道」下漏無漏相對為一倍，亦是內外二治不同名為一倍。六行非永斷，故且云「伏」耳，略如《止觀》第六記。「窮子若許」等者，對彼不許故須云「若」，化儀容與茍順物情，故云「也」。「不論凈佛國土」者，凈佛土義略如《凈名．佛國品》中橫十七句、豎十三句，廣
【現代漢語翻譯】 現代漢語譯本：
『即』和『密』、『顯』和『覆』，只是說法不同而已。現在說明『密遣』，『覆實』稱為『密』，『用小』稱為『遣』，『覆滿明半』可以參照理解，這就是分字解釋的方法。也是從大的方面施予小的方面，所以說『遣』，小的方面不能測度大的方面，所以說『密』。然而『半』和『滿』的字義不同於古老的解釋，現在必須在圓融的意義上理解，具體如《玄》文所說，可以根據人來理解。
『形者』下次解釋形色，也包含兩種含義。最初直接從小教的角度來說，百劫所種的善根雖然在小乘的論述中，但不在二乘的範圍內，所以二乘的教義中沒有好的形色。又說無常叫做憔悴。其次，『約人』下，隱藏本來的身份是『密』，顯現的跡像是『遣』，具體如下文富樓那的部分。
問：
如果按照下文的說法，只有發願圓滿以及阿難等示現的跡象，那麼對於各位聲聞來說，也有本來的身份嗎？
答：
《入大乘論》說：『不僅僅羅睺羅是菩薩，像各位童子阿難、難陀以及提婆達多等，都是不退轉的菩薩。』
如果這樣，那麼只有權巧方便而沒有真實。
答：
用權巧方便來引導真實，難道這些人之外的就全是權巧方便嗎？這也應該用本跡來解釋。如果解釋沒有威德，就根據形色來解釋。
『大教』等，前面說大教迅速，所以說『即遣』，爲了照顧小乘的志向，所以說『徐語』。『倍與』等，其中有兩種解釋，最初用戒、善、諦、緣相對作為一倍，戒、善在欲界，諦、緣超出欲界。『又外道』下，用有漏和無漏相對作為一倍，也是內外兩種修行不同稱為一倍。六行不是永遠斷除，所以暫且說是『伏』而已，簡略的說法如《止觀》第六記。『窮子若許』等，因為對方不允許，所以需要說『若』，化導的方式容忍茍且順應物情，所以說『也』。『不論凈佛國土』，凈佛國土的意義簡略的說法如《維摩詰經·佛國品》中橫十七句、豎十三句，廣泛的說法...
【English Translation】 English version:
'Ji' (即, immediacy) and 'Mi' (密, secret), 'Xian' (顯, manifest) and 'Fu' (覆, concealed) are just different ways of saying the same thing. Now, explaining 'Mi Qian' (密遣, secret sending), 'concealing the real' is called 'Mi', 'using the small' is called 'Qian'. 'Concealing the full and revealing the half' can be understood by analogy. This is the method of explaining by dividing the words. It is also giving the small from the large, so it is called 'Qian'. The small cannot fathom the large, so it is called 'Mi'. However, the meaning of 'half' and 'full' are different from the ancient interpretations. Now, it must be understood in a rounded sense, as detailed in the text of 《玄》 (Xuan), which can be understood according to the person.
'Xing Zhe' (形者, form) next explains form and color, also containing two meanings. Initially, directly from the perspective of the Small Vehicle (小教, xiǎo jiào), the roots planted over hundreds of kalpas, although in the treatises of the Small Vehicle, are not within the scope of the Two Vehicles (二乘, èr shèng), so the teachings of the Two Vehicles do not have good forms and colors. Furthermore, impermanence is called emaciated. Secondly, under 'Yue Ren' (約人, according to the person), concealing the original identity is 'Mi', and manifesting the traces is 'Qian', as detailed in the section on Purna (富樓那, Fùlóunà) below.
Question:
If according to the following text, only those who have fulfilled their vows and the manifested traces of Ananda (阿難, Ānán) and others, do the Shravakas (聲聞, Shēngwén) also have original identities?
Answer:
The 《入大乘論》 (Rù Dàchéng Lùn, Entering the Mahayana Treatise) says: 'Not only is Rahula (羅云, Luóyún) a Bodhisattva, but also the youths Ananda, Nanda (難陀, Nántuó), and Devadatta (調達, Tiáodá) and others are all non-retrogressing Bodhisattvas.'
If so, then there is only expedient means (權, quán) and no reality (實, shí).
Answer:
Using expedient means to lead to reality, are all those outside of these expedient means? This should also be explained in terms of original identity and manifested traces. If explaining the lack of majesty and virtue, explain it according to form and color.
'Da Jiao' (大教, Great Teaching) etc., earlier it was said that the Great Teaching is swift, so it is called 'Ji Qian'. To take care of the aspirations of the Small Vehicle, it is called 'Xu Yu' (徐語, gradual speech). 'Bei Yu' (倍與, double giving) etc., there are two explanations within this. Initially, using precepts, goodness, truth, and conditions as one doubling, precepts and goodness are in the desire realm, and truth and conditions are beyond the realm. Under 'You Wai Dao' (又外道, also external paths), using defiled and undefiled as one doubling, also the difference between internal and external cultivation is called one doubling. The six practices are not permanently cut off, so it is temporarily called 'Fu' (伏, subdued). A brief explanation is in the sixth record of 《止觀》 (Zhǐ Guān, Cessation and Contemplation). 'Qiong Zi Ruo Xu' (窮子若許, if the poor son allows) etc., because the other party does not allow it, it is necessary to say 'Ruo' (若, if). The method of transformation tolerates and complies with the feelings of things, so it is said 'Ye' (也, also). 'Bu Lun Jing Fo Guo Tu' (不論凈佛國土, not discussing the pure Buddha land), the meaning of the pure Buddha land is briefly explained as the horizontal seventeen sentences and vertical thirteen sentences in the 《Vimalakirti Sutra, Buddha Land Chapter》 (維摩詰經·佛國品, Wéimójié jīng·Fóguópǐn), and extensively...
如《華嚴》迴向中說，《涅槃》、《大集》、《智論》等文，並皆具明，小乘無此但令除糞，故得記已方乃造修，與物結緣非關行具。「二乘」至「先取」者，先問價直故云「先取」，非謂已領故云「慕果」。「其父見子」等者，
問：
若愍而怪者，何故密遣教其取果？
答：
旁追不來事須密遣，雖教除糞非父永懷，欲有彰言委付，故先愍而怪之。
「齊此是領法譬」至「其文竟」者，此是寢大施小二處並有。前段文竟。自此文后法說但有開權，譬說唯有等賜，並闕中間二味。若論探領，法譬二處雖無正文，但指法譬能見之眼，即法身也。故齊教領且領漸初，以所稟小名為「齊教」，別有探領故云「又以」。于中先總述來意，次列章文，開四段。云「擬宜」等者，意云：佛在法身，預知我有大小四意，故云「擬宜」等也。次釋「又」字，先釋字，次釋義。次釋「他日」者，釋「他日」兩字，于中先離釋兩字，次「齊教」下約齊探二領合判兩字。初離釋中其義則總，以未分于齊教探領；次合判中其義則分，別自他等三為教探故。
初文釋「他」為二，先釋、次判。先釋者，約二乘人以小望大為他。次判者，向約二乘雖以大為他，未知此大元用何身？今故判之即法身也。次釋「
【現代漢語翻譯】 現代漢語譯本： 正如《華嚴經》迴向品中所說，《涅槃經》、《大集經》、《智度論》等經文中，都詳細闡明了這一點。小乘沒有這些內容，只是讓人清除糞穢，因此只有在得到授記之後才能開始修行，與眾生結緣並非關乎行持的完備。「二乘」到「先取」的意思是，先詢問價格，所以說「先取」，並非說已經領悟，所以說「羨慕果報」。「其父見子」等的意思是： 問： 如果是因為憐憫而責怪，為什麼還要秘密地派人教他去取果實？ 答： 因為（兒子）逃離后不回來，所以需要秘密派遣。雖然教他清除糞穢，但父親並沒有永遠這樣打算，而是想要公開地委託（家業），所以先是憐憫然後責怪他。 「齊此是領法譬」到「其文竟」的意思是，這指的是隱沒大的，施與小的這兩種情況並存。前面的段落到此結束。從這段文字之後，法說部分只有開權顯實，譬喻部分只有平等施與，都缺少了中間的兩種味道。如果討論探領，法說和譬喻兩處雖然沒有明確的文字，但是指出了法說和譬喻能夠看見的眼睛，那就是法身。所以說，齊教的領悟只是領悟了漸教的最初階段，因為所接受的是小法，所以稱為「齊教」，另外還有探領，所以說「又以」。其中先總述來意，然後列出章節，分為四個部分。說「擬宜」等，意思是說，佛在法身中，預先知道我有大小四種意圖，所以說「擬宜」等。接下來解釋「又」字，先解釋字，再解釋義。接下來解釋「他日」，解釋「他日」兩個字，其中先分開解釋兩個字，然後「齊教」以下，結合齊教和探領兩種領悟來判斷這兩個字。最初分開解釋時，其含義是總體的，因為沒有區分齊教和探領；接下來結合判斷時，其含義是分開的，將自、他等三種情況區分為齊教和探領。 最初的文字解釋「他」分為兩部分，先解釋，后判斷。先解釋，是從二乘人的角度，以小望大為他。后判斷，是說雖然從二乘的角度認為大乘是「他」，但不知道這個大乘原本是用什麼身體來體現的？現在判斷它就是法身。接下來解釋「日」字。
【English Translation】 English version: As stated in the 'Returning Merit' chapter of the Avatamsaka Sutra (Huayan Jing), the Nirvana Sutra (Nirvana Jing), the Mahasamghata Sutra (Daji Jing), and the Mahaprajnaparamita Sastra (Zhi Lun), etc., all clearly explain this point. The Hinayana does not have these, only instructing to remove excrement. Therefore, only after receiving prediction of enlightenment can one begin practice, and forming connections with beings is not related to the completeness of practice. 'Two Vehicles' to 'First Take' means first asking the price, hence 'First Take,' not saying already enlightened, hence 'admiring the fruit.' 'The father sees the son,' etc., means: Question: If it is out of compassion that he scolds, why secretly send someone to teach him to take the fruit? Answer: Because (the son) ran away and did not return, it was necessary to send someone secretly. Although he was taught to remove excrement, the father did not intend to do this forever, but wanted to openly entrust (the family business), so he first showed compassion and then scolded him. 'Equaling this is understanding the Dharma analogy' to 'The text ends' means this refers to the coexistence of concealing the great and bestowing the small. The previous paragraph ends here. From this text onwards, the Dharma teaching only has revealing the real by opening the provisional, and the analogy only has equal bestowal, both lacking the two intermediate flavors. If discussing exploration and understanding, although there is no explicit text in the Dharma teaching and analogy, it points out the eyes that can see the Dharma teaching and analogy, which is the Dharmakaya (法身). Therefore, the understanding of the Co-teaching is only understanding the initial stage of the gradual teaching. Because what is received is the small Dharma, it is called 'Co-teaching.' There is also exploration and understanding, so it is said 'Also with.' Among them, first, generally describe the intention, then list the chapters, dividing them into four parts. Saying 'Intending suitability,' etc., means that the Buddha, in the Dharmakaya, foreknows that I have four intentions, large and small, so it is said 'Intending suitability,' etc. Next, explain the word 'Also,' first explaining the word, then explaining the meaning. Next, explain 'Another day,' explaining the two words 'Another day,' among which first separate the two words, then below 'Co-teaching,' combine the two understandings of Co-teaching and exploration to judge the two words. In the initial separate explanation, its meaning is general, because it has not distinguished between Co-teaching and exploration; in the next combined judgment, its meaning is separate, distinguishing self, other, etc., as Co-teaching and exploration. The initial text explains 'Other' in two parts, first explaining, then judging. First explaining, it is from the perspective of the Two Vehicle people, taking the small to look at the great as other. The next judgment is that although from the perspective of the Two Vehicles, the Great Vehicle is considered 'other,' it is not known what body this Great Vehicle originally uses to manifest? Now judge that it is the Dharmakaya. Next, explain the word 'Day.'
日」者，於法身地以用權實，實自、權他，二乘法中無法身之智，故名為他。「若從」下判，若從法身用於權智望二乘人，亦名為「他」，此「他」須指佛之權智。
次合字釋者，于中三釋，即依《大經》隨他語等及化他等語有為法式，仍對齊教探領二時。文為三：初釋三相，次「若從」下判今所屬，三「今從」下用今意結。初又二：初約化他即指齊教，次約自行及以自他即指探領。言「齊教」者，即法譬二文但至鹿苑，依教所以故云「齊教」。所言「探」者謂過探也，探向道樹寂場之前。初「齊教」者，既屬初義先約機說，是故齊教但領化身，即非化身時為他日。
次從「若就」去探領者，又為二：初正明二義，次「此之」下結也。初文者，雖是法身既以自行對他，故以化他權實俱他，所以二乘昔亦不測其旨。此中自行之語似於自他，以對自辯他俱有權實，故雙言之。次自他中自之與他各單語權實者，準理合雙，此中語似自行，為對化他成自他也。所以自行亦指化他為他，自他亦指化他為他，故知探中皆指法身時權。二乘于彼雖稟小化，同體之權二乘不曉，于佛二自皆指同體法身時權，雖有兩意他日皆成。次結中雲「若有若無」等者，結於法身權智所照，若有機若無機也。言「可否」者，明法身用智逗
物稱機為可、不稱機為否，時至為可、待時為否，雖有有無可否，皆是權智權機得他日名。
次判中雲「若從」等者，判向齊探。「探領自他」者，自是第二自行、他是第三自他，應重云自方顯第三義也。並是對法身為他，故非二乘事也。「雖有兩意」者，齊探兩中俱有他義，故云「俱成」。齊中則以法身照機為他。探中二義則以如來自行之中皆權為他，他即二乘所用，雖有二乘所用及非二乘所用，兩意不同皆得他名。「今依」下屬對文意，今依二乘所領即齊教探領也。「又逐他日」者，探及齊教二處三他，故二乘領己望佛，又領如來用他。言「探領」者，亦應云齊教，但是文略，是故二領皆指法身之取機也，但從義別二他不同。
「窗牖」者，《說文》云：「在屋曰窗，在墻曰牖。」非戶故偏，明處仍彼。今亦如是，非中故偏、不遍故狹，故法身地觀無大機，唯見偏狹先熟故也。乃由子隔窗牖之外，何關長者偏視之非？況是長者欲取偏機，于圓仍遠故名為「遙」。「脫妙」至「之具」者，如前已釋。「生忍法忍」等者，忍有情惱名為生忍，忍無情惱名為法忍，謂寒熱風雨等屬法故也。「左手」等者，小中權實。「狀有所畏」者，「狀」似也，權以實也，具如《釋簽》引《成論》文。「又有寒風」等者，
【現代漢語翻譯】 現代漢語譯本：
事物與時機相符稱為『可』，不相符稱為『否』；時機成熟稱為『可』，等待時機稱為『否』。雖然有『可』與『否』的區別，但這些都是權宜之智和權巧之機，是爲了獲得未來的名聲。 接下來解釋判釋中的『若從』等語，是指判釋指向齊教和探教。『探領自他』，『自』指的是第二重自行，『他』指的是第三重自他，應該重複說『自』字才能彰顯第三重含義。並且都是以法身為『他』，所以不是二乘（聲聞乘和緣覺乘）所能理解的。『雖有兩意』，齊教和探教兩者都包含『他』的含義，所以說『俱成』。齊教中以法身照察根機為『他』。探教中的兩種含義，則是以如來的自行之中都權巧地作為『他』，這個『他』就是二乘所用的。雖然有二乘所用的和非二乘所用的，兩種含義不同，但都可稱為『他』。『今依』以下是對應文句的含義，現在依照二乘所領悟的，就是齊教和探教所領悟的。『又逐他日』，探教和齊教兩處都有三種『他』，所以二乘領悟自己，仰望佛，又領悟如來運用『他』。說『探領』，也應該說齊教，只是文句省略了，因此兩種領悟都指向法身取用根機，只是從意義上區分，兩種『他』有所不同。 『窗牖』，《說文解字》中說：『在屋頂的叫窗，在墻壁的叫牖。』不是門戶所以是偏的，光明之處仍然在那裡。現在也是這樣，不是中道所以是偏的，不普遍所以是狹隘的，所以法身之地觀照不到廣大的根機，只能看到偏狹的、先成熟的根機。這就像兒子被隔在窗戶之外，與長者偏視有什麼關係呢？況且長者想要選取偏狹的根機，對於圓滿的教義仍然遙遠，所以稱為『遙』。『脫妙』到『之具』，如前面已經解釋過了。『生忍法忍』等，忍受有情眾生的惱害稱為生忍，忍受無情事物的惱害稱為法忍，例如寒冷、炎熱、風雨等屬於法。『左手』等，指小乘中的權巧和真實。『狀有所畏』，『狀』是相似的意思，權巧是爲了顯現真實，具體如《釋簽》引用的《成實論》文。『又有寒風』等，
【English Translation】 English version:
Things being in accordance with the occasion are called 'suitable' (可, kě), not being in accordance with the occasion are called 'unsuitable' (否, fǒu); the time arriving is called 'suitable', waiting for the time is called 'unsuitable'. Although there are 'suitable' and 'unsuitable', all are expedient wisdom and expedient means to obtain a future reputation. Next, the explanation of 'If from' etc. in the judgment refers to the judgment pointing to the Qi (齊) and Tan (探) teachings. 'Tan (探) grasps self and other', 'self' refers to the second self-practice, 'other' refers to the third self-other; it should be repeated 'self' to clearly manifest the third meaning. And all are taking the Dharmakaya (法身, Dharma Body) as 'other', so it is not something that the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) can understand. 'Although there are two meanings', both the Qi and Tan teachings contain the meaning of 'other', so it is said 'both are accomplished'. In the Qi teaching, taking the Dharmakaya illuminating the capacity of beings as 'other'. In the two meanings of the Tan teaching, all expedient means in the Tathagata's (如來, Thus Come One) self-practice are taken as 'other', this 'other' is what the Two Vehicles use. Although there are what the Two Vehicles use and what the Non-Two Vehicles use, the two meanings are different, but both can be called 'other'. 'Now according to' below refers to the meaning of the corresponding sentences, now according to what the Two Vehicles understand is what the Qi and Tan teachings understand. 'Also following other days', the Tan and Qi teachings both have three 'others', so the Two Vehicles understand themselves, look up to the Buddha, and also understand the Tathagata using 'other'. Saying 'Tan grasps', it should also say Qi teaching, but the sentence is abbreviated, therefore both understandings point to the Dharmakaya taking the capacity of beings, but from the meaning, the two 'others' are different. 'Window' (窗牖, chuāng yǒu), the 'Shuowen Jiezi' (《說文解字》, Explaining Simple and Analyzing Compound Characters) says: 'What is on the roof is called a window, what is on the wall is called a lattice window.' It is not a door, so it is partial, the bright place is still there. It is also like this now, it is not the Middle Way, so it is partial, it is not universal, so it is narrow, so the Dharmakaya's land cannot observe the great capacity of beings, it can only see the partial, the first to mature capacity of beings. This is like the son being separated outside the window, what does it have to do with the elder's partial view? Moreover, the elder wants to choose the partial capacity of beings, it is still far from the perfect teaching, so it is called 'remote'. 'Escape the wonderful' to 'of tools', as explained before. 'Birth forbearance, Dharma forbearance' etc., enduring the afflictions of sentient beings is called birth forbearance (生忍, kṣānti towards beings), enduring the afflictions of inanimate things is called Dharma forbearance (法忍, kṣānti towards phenomena), for example, cold, heat, wind, rain, etc. belong to Dharma. 'Left hand' etc., refers to the expedient and real in the Small Vehicle. 'Appears to be afraid', 'appears' is similar to, expedient means to manifest the real, specifically as the 'Shuqian' (《釋簽》, Explanation of the Sign) quotes the 'Chengshi Lun' (《成實論》, Tattvasiddhi Śāstra) text. 'Also there is cold wind' etc.,
《大論》第九佛有惱，謂六年苦行、孫陀利謗、金鏘、馬麥、琉璃殺釋、乞食空缽、旃遮女謗、調達推山、寒風索衣，加雙樹背痛為十；若依《興起行經》但有七緣，無孫陀利謗及乞食不得。《大論》直列，《興起行經》委悉釋之。次「語諸作人」下「譬四念處」去，即對位也。今但略對無復行相，七覺在八正前，《婆沙》中具有料簡，略如《止觀》第七記。不云五停者，停心但是對治除障，令堪修觀故，從念處正修以說，雖云約位須兼相生，方堪消此，故下文云「勤修念處」等。「生空如來」等者，此教作法所有生法不涉大乘，即《阿含》中是老死誰老死，故生法二空並屬正道，具如《止觀》第三記。「無常等為助」者，若諦觀中雲無常者，乃是正觀，今以二空望於事中對治無常，但得名助，況復更以一期唸唸以之為助？如《大經》中大乘治門，乃至用常何但無常。「近指暖等四位」者，外道求理在此位前，故名為「遠」。應云念處等四但是隨便為言耳。「此文」等者，以世第一是五力位無五過也。「下忍十六剎那」下至「世第一法位」者，忍應上下各十六行，乃成三十二觀。今文且以四諦言之，於三十二漸減緣行，二十四周減行，七週減緣，乃至最後唯留一行，觀一剎那入世第一，略如《玄》文、《釋簽》略引《
【現代漢語翻譯】 現代漢語譯本 《大智度論》第九品中提到的佛陀的十種惱害包括：六年的苦行，孫陀利（Sundari）的誹謗，金槍刺傷，食用馬麥，琉璃王（Virudhaka）誅殺釋迦族，乞食空缽，旃遮女（Ciñcā Mānavikā）的誹謗，提婆達多（Devadatta）推山，寒風中索要衣服，以及在雙樹下的背痛。如果按照《興起行經》，則只有七種因緣，沒有孫陀利的誹謗和乞食不得。 《大智度論》直接列出，而《興起行經》則詳細解釋。接下來，從『語諸作人』到『譬四念處』，是對位關係。現在只是簡略地對應，沒有詳細的行相。七覺支在八正道之前，《婆沙論》中有詳細的分析，類似於《止觀》第七卷的記載。沒有提到五停心觀，是因為停心觀只是對治煩惱，去除障礙，使人能夠修習觀，所以從四念處開始正式修習。雖然說是約位，但必須兼顧相生關係，才能理解。因此，下文說『勤修念處』等。『生空如來』等，這種教法所說的生法不涉及大乘，即《阿含經》中所說的老死是誰老死，所以生法二空都屬於正道，具體見《止觀》第三卷的記載。『無常等為助』，如果在諦觀中說無常，那是正觀。現在用二空來對照事中的對治無常，只能說是助，更何況用一期唸唸來作為輔助？如《大涅槃經》中的大乘治門，乃至用常，何況只是無常。『近指暖等四位』，外道求理在此位之前，所以稱為『遠』。應該說念處等四隻是隨便說說而已。『此文』等，因為世第一法是五力位，沒有五種過失。『下忍十六剎那』下至『世第一法位』，忍應該上下各有十六行，才能構成三十二觀。現在本文且用四諦來說明，在三十二漸減緣行，二十四周減行，七週減緣，乃至最後只留一行，觀一剎那進入世第一法位，簡略的說法見《玄義》和《釋簽》中引用的內容。
【English Translation】 English version In the ninth chapter of the Mahāprajñāpāramitāśāstra (Dà Zhì Dù Lùn 大智度論), the Buddha's ten vexations are mentioned, including: six years of ascetic practice, the slander of Sundari (meaning 'beautiful woman' in Sanskrit), being stabbed by a golden spear, consuming horse barley, Virudhaka (琉璃王, Liúlíwáng) slaughtering the Shakya clan, begging for food with an empty bowl, the slander of Ciñcā Mānavikā (旃遮女, Zhānzhēnǚ), Devadatta (提婆達多, Típóduōdá) pushing a mountain, demanding clothes in the cold wind, and back pain under the twin Sala trees. According to the Abhiniṣkramaṇa Sūtra (Xīngqǐ Xíng Jīng 興起行經), there are only seven causes, without the slander of Sundari and not being able to beg for food. The Mahāprajñāpāramitāśāstra lists them directly, while the Abhiniṣkramaṇa Sūtra explains them in detail. Next, from 'speaking to the workers' to 'a simile for the Four Foundations of Mindfulness' (四念處, Sì Niànchǔ), there is a correspondence. Now it is only a brief correspondence, without detailed characteristics. The Seven Factors of Enlightenment (七覺支, Qī Juézhī) are before the Eightfold Path (八正道, Bā Zhèngdào). The Vibhāṣā has a detailed analysis, similar to the seventh volume of Mohe Zhiguan. The Five Stopping Thoughts (五停心觀, Wǔ Tíngxīn Guān) are not mentioned because they are only antidotes to afflictions, removing obstacles, enabling one to practice contemplation, so the formal practice begins with the Four Foundations of Mindfulness. Although it is said to be about position, it must also take into account the relationship of mutual generation in order to understand. Therefore, the following text says 'diligently cultivate the Four Foundations of Mindfulness', etc. 'The emptiness of self of the Tathagata' etc., the phenomena of arising described in this teaching do not involve the Mahayana, that is, in the Agama Sutras (Āhán Jīng 阿含經), who is it that ages and dies, so the two emptinesses of arising and phenomena belong to the right path, as detailed in the third volume of Mohe Zhiguan. 'Impermanence etc. as assistance', if impermanence is mentioned in the contemplation of truth, that is the correct contemplation. Now, using the two emptinesses to contrast the antidote to impermanence in things, it can only be called assistance, let alone using a lifetime of thoughts as assistance? As in the Mahayana healing methods in the Mahāparinirvāṇa Sūtra (Dà Nièpán Jīng 大涅槃經), even using permanence, let alone just impermanence. 'Closely refers to the four positions of warmth etc.', externalists seek reason before this position, so it is called 'far'. It should be said that the Four Foundations of Mindfulness etc. are just casual remarks. 'This text' etc., because the Highest Worldly Dharma (世第一法, Shì Dìyī Fǎ) is the position of the Five Powers (五力, Wǔ Lì), without the five faults. 'The lower endurance of sixteen kṣaṇas' down to 'the position of the Highest Worldly Dharma', endurance should have sixteen practices above and below to form thirty-two contemplations. Now this text will use the Four Noble Truths (四諦, Sìdì) to explain, in the thirty-two gradually reducing conditioned practices, twenty-four weeks reducing practices, seven weeks reducing conditions, and finally only one practice is left, contemplating one kṣaṇa to enter the position of the Highest Worldly Dharma, a brief explanation can be found in the Xuanyi and the content quoted in the Shishiqian.
俱舍》文也。「阿含」至「子義未成」者，既《阿含》中亦明不斷結惑菩薩，而《大論》斥權非謂全無，《論》云「迦旃延造」者，從所造論及所計者說，豈以會二還歸《阿含》？《法華》準舊十二年前，一何可笑。「若得初果」至「大乘」者，意云：從見道后不發大心，還令小乘道中斷結，故云「由是之故」。若準《大論》，至初果已名之為死，不任復發。大師從容於《止觀》中進退二釋，所以初果亦名死等，故可發心。
「二十年」者，文存七釋，初一合數為二十，次六釋但立二名，如斷見為一、斷思為一。初文者，見斷與伏無復前後，即以八忍通伏、八智通斷，修道九九通為一九，故但總立九無礙九解脫。「五上分」者，謂掉舉、慢、無明、色染、無色染。「五下分」者，謂身見、戒取、疑、貪、嗔，五上分中色染無色染一向唯上，掉慢等三雖復通下，不能牽下故云上分。言「下分」者，貪雖通上不是唯上，嗔一唯下不通於上，餘三遍攝一切見惑，雖復通上而能牽下，故名為下。故《俱舍》云：「由二不超欲，由三複還下」，縱斷貪等至無所有，由身見等還來欲界，廣如《俱舍》。言「猶於二乘法中斷思惑」者，前見道中不發，猶令斷盡殘思。言「共斷余結」者，或在外道中斷少思惑，更依權行斷令無餘
【現代漢語翻譯】 現代漢語譯本： 這是《俱舍論》中的一段文字。「阿含」到「子義未成」這段話的意思是，《阿含經》中也明確說明不斷除結惑的菩薩，而《大智度論》批評權乘，並非說完全沒有菩薩，而是說有這種菩薩。《論》中說「迦旃延造」是指從他所造的論以及他所持的觀點來說的，難道能因為會合二者就回歸到《阿含經》嗎？《法華經》按照舊說，十二年前的說法，實在可笑。「若得初果」到「大乘」這段話的意思是說：從見道之後不發大乘菩提心，反而讓小乘道中斷除結使，所以說「由於這個緣故」。如果按照《大智度論》的說法，證得初果就已經算是死了，不能再發菩提心了。天臺智者大師在《止觀》中從容地提出了進退兩種解釋，所以說初果也叫做死等，因此可以發菩提心。
「二十年」這段話，文中保留了七種解釋，第一種是合計數為二十，後面的六種解釋只是建立了兩個名稱，比如斷見為一，斷思為一。第一種解釋中，見斷和伏惑沒有先後順序，即用八忍來普遍伏惑，用八智來普遍斷惑，修道位的九無礙道和九解脫道合為一九，所以只是總共建立了九無礙道和九解脫道。「五上分結」指的是掉舉、慢、無明、色染、無色染。「五下分結」指的是身見、戒禁取、疑、貪、嗔。五上分結中，色染和無色染完全屬於上界，掉舉、慢等三種雖然也通於地獄，但不能牽引眾生下墮，所以叫做上分結。說「下分結」是因為貪雖然通於上界，但不是完全屬於上界，嗔完全屬於地獄，不通於上界，其餘三種遍攝一切見惑，雖然也通於上界，但能牽引眾生下墮，所以叫做下分結。所以《俱舍論》說：「由於二種結不能超越欲界，由於三種結又會返回地獄」，即使斷除了貪等結到達了無所有處，由於身見等結還會回到欲界，詳細內容可以參考《俱舍論》。說「仍然用二乘法中斷除思惑」是指，之前在見道位中沒有發菩提心，仍然讓他們斷盡殘餘的思惑。說「共同斷除其餘的結」是指，或者在外道中斷除少許思惑，再依靠權乘的修行斷除使其沒有剩餘。
【English Translation】 English version: This is a passage from the Abhidharmakośa (俱舍 - Abhidharma Storehouse). The phrase 'Āgama' (阿含 - collection of early Buddhist texts) to 'the meaning of sonship is not yet complete' means that the Āgama also clearly states that Bodhisattvas do not completely sever afflictions, and the Mahāprajñāpāramitopadeśa (大智度論 - Great Treatise on the Perfection of Wisdom) criticizes provisional vehicles, not saying that there are no Bodhisattvas at all, but that there are such Bodhisattvas. The Treatise says 'Kātyāyana (迦旃延 - a disciple of the Buddha) composed' refers to the treatise he composed and the views he held. How can uniting the two return to the Āgama? The Lotus Sūtra's (法華 - Saddharma Puṇḍarīka Sūtra) reliance on the old saying of twelve years ago is laughable. The phrase 'If one attains the first fruit' to 'Mahāyāna' means that if one does not generate the great Bodhi mind after the path of seeing, but instead allows the small vehicle path to sever afflictions, hence the saying 'due to this reason'. According to the Mahāprajñāpāramitopadeśa, attaining the first fruit is considered death, and one cannot generate the Bodhi mind again. Master Zhiyi (智者 - founder of the Tiantai school) calmly presented two interpretations, advancing and retreating, in the Mohe Zhiguan (止觀 - Great Calming and Contemplation), so the first fruit is also called death, etc., therefore one can generate the Bodhi mind.
The phrase 'twenty years' retains seven explanations in the text. The first is that the sum is twenty, and the following six explanations only establish two names, such as severing views as one and severing thoughts as one. In the first explanation, the severance of views and the subduing of afflictions have no order, that is, the eight acceptances (忍 - kṣānti) are used to universally subdue afflictions, and the eight knowledges (智 - jñāna) are used to universally sever afflictions. The nine unobstructed paths (無礙道 - anantarya-marga) and nine liberation paths (解脫道 - vimukti-marga) of the path of cultivation are combined into one nine, so only nine unobstructed paths and nine liberation paths are established in total. The 'five higher fetters' (五上分結 - pañcordhvabhāgīya-saṃyojanāni) refer to restlessness (掉舉 - auddhatya), conceit (慢 - māna), ignorance (無明 - avidyā), attachment to form (色染 - rūparāga), and attachment to the formless (無色染 - arūparāga). The 'five lower fetters' (五下分結 - pañcāvarabhāgīya-saṃyojanāni) refer to self-view (身見 - satkāya-dṛṣṭi), attachment to precepts (戒取 - śīlavrata-parāmarśa), doubt (疑 - vicikitsā), greed (貪 - rāga), and hatred (嗔 - dveṣa). Among the five higher fetters, attachment to form and attachment to the formless completely belong to the higher realms. Although restlessness, conceit, etc., also extend to the lower realms, they cannot pull beings down, so they are called higher fetters. The reason for saying 'lower fetters' is that although greed extends to the higher realms, it does not completely belong to the higher realms. Hatred completely belongs to the lower realms and does not extend to the higher realms. The remaining three universally encompass all afflictions of views, and although they also extend to the higher realms, they can pull beings down, so they are called lower fetters. Therefore, the Abhidharmakośa says, 'Due to two fetters, one cannot transcend the desire realm, and due to three fetters, one returns to the lower realms.' Even if one severs greed, etc., and reaches the realm of nothingness, one will return to the desire realm due to self-view, etc. For details, refer to the Abhidharmakośa. Saying 'still using the two-vehicle Dharma to sever afflictions of thought' means that if one did not generate the Bodhi mind in the path of seeing, one still allows them to completely sever the remaining afflictions of thought. Saying 'jointly severing the remaining fetters' means that some may sever a few afflictions of thought in external paths, and then rely on the practice of the provisional vehicle to sever them completely.
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「第四領付譬」者，是第四五合為一段，則使鹿苑文后不入方等之文。大章雖爾，細開仍有免難等文，以應一代五時之說，今猶存開標領及付。領謂領業，指方等般若中，付即付財在法華中。譬文開為等賜四章，即今文中初二后二者是，即免難索車等賜歡喜。以方等般若為索車者，彼二週文免難之後，即云索車。但索車文促，既不對二味，故以口索對之。今以二味為索，亦只且對機情，索名雖同不無少別，況前索文義非局口。今言索者，不局機情。「亦是方便品顯實四意」者，上方便偈頌釋迦章顯實文中長行，但云「如是皆為得一佛乘一切種智故」，頌譬本中開則為四意，初從「舍利弗當知我見佛子等」下二行明大機動，為今索車譬本；二從「我即作是念」下二行一句明佛歡喜，為今免難譬本；三「于諸菩薩中正直舍方便」下三句，正是顯實，為今等賜譬本；四從「菩薩聞是法」下一行，明受行悟入，為今得車歡喜譬本，「由心相體信」下生起四譬。次「內合」下預合向來生起四譬文也。即是始從方等終至法華，譬中只是一等賜耳。若開十譬不應信解，良由此也。「又前誘引譬」至「思盡」中，言「誘引」者，密遣二人也。言「出宅」等者，出宅與思盡兩終義同，法身與道樹遠近不等。「今領亦二」者，今
【現代漢語翻譯】 現代漢語譯本 『第四領付譬』指的是將第四和第五譬喻合為一段，這樣可以使鹿苑的教義之後不混入方等部的教義。雖然從大的章節來看是這樣，但仔細分析仍然有免難等內容，以呼應一代五時的說法。現在仍然保留著開標、領和付。領指的是領受行業，特指方等和般若經典中的內容；付指的是交付財物，特指法華經典中的內容。譬文展開為等賜四章，也就是現在文中的前二和后二部分，即免難、索車、等賜和歡喜。以方等和般若經典的內容作為索車的譬喻，是因為在那兩週的說法中，免難之後就提到了索車。但是索車的內容比較簡略，沒有對應二味的說法，所以用口索來對應。現在用二味來作為索，也只是爲了對應眾生的根機和情感，雖然索的名字相同，但還是有些區別，況且之前的索文的意義並非侷限於口。現在所說的索，不侷限於眾生的根機和情感。「也是方便品顯實四意」指的是，在《方便品》的偈頌中，釋迦章顯實的部分的長行中，只說『像這樣都是爲了獲得一佛乘和一切種智』，而在譬喻的原本中，展開則為四種意義：首先，從『舍利弗，當知我見佛子等』以下兩行，說明大機發動，是現在索車譬喻的原本；其次，從『我即作是念』以下兩行一句，說明佛的歡喜，是現在免難譬喻的原本；第三，『于諸菩薩中正直舍方便』以下三句，正是顯實，是現在等賜譬喻的原本；第四，從『菩薩聞是法』下一行，說明受行悟入，是現在得車歡喜譬喻的原本，『由心相體信』以下生起四種譬喻。接下來『內合』以下，預先合併了向來生起的四種譬喻文。也就是從方等開始到法華結束，譬喻中只是一種等賜而已。如果展開為十種譬喻，就不應該信解，原因就在這裡。「又前誘引譬」至「思盡」中，說『誘引』，指的是秘密派遣二人。說『出宅』等，出宅和思盡兩種最終的意義相同，法身和道樹的遠近不同。「今領亦二」，現在領
【English Translation】 English version 『The fourth analogy of leading and entrusting』 refers to combining the fourth and fifth parables into one section, so that the teachings of the Deer Park (Mrigadava) will not be mixed with the teachings of the Vaipulya (Fangdeng) school. Although this is the case from a large chapter perspective, a careful analysis still reveals content such as escaping difficulties, in order to echo the theory of the Five Periods of the Buddha's Teachings (Yidai Wushi). Now, the opening, leading, and entrusting are still preserved. 『Leading』 (Ling) refers to receiving the karma, specifically referring to the content in the Vaipulya (Fangdeng) and Prajna (Bore) sutras; 『Entrusting』 (Fu) refers to entrusting wealth, specifically referring to the content in the Lotus Sutra (Fahua Jing). The analogy text is expanded into four chapters of equal bestowal, which are the first two and last two parts of the current text, namely escaping difficulties, requesting a cart, equal bestowal, and joy. Using the content of the Vaipulya (Fangdeng) and Prajna (Bore) sutras as the analogy of requesting a cart is because in the two weeks of teachings, requesting a cart was mentioned after escaping difficulties. However, the content of requesting a cart is relatively brief and does not correspond to the two flavors, so it is corresponded with oral request. Now, using the two flavors as the request is only to correspond to the faculties and emotions of sentient beings. Although the name of the request is the same, there are still some differences. Moreover, the meaning of the previous request text is not limited to the mouth. The request mentioned now is not limited to the faculties and emotions of sentient beings. 『It is also the four meanings of revealing the real in the Expedient Means chapter』 refers to the long passage in the chapter of Shakyamuni (Shijia) revealing the real in the verses of the Expedient Means chapter, which only says 『Like this, it is all for the sake of obtaining the One Buddha Vehicle and all-knowing wisdom (Sarvajna)』, while in the original text of the analogy, it is expanded into four meanings: First, from 『Shariputra (Shelifu), you should know that I see the Buddha's sons, etc.』 in the following two lines, it explains the activation of the great machine, which is the original text of the current analogy of requesting a cart; second, from 『I then had this thought』 in the following two lines and one sentence, it explains the Buddha's joy, which is the original text of the current analogy of escaping difficulties; third, 『Among all the Bodhisattvas (Pusa), honestly abandoning expedient means』 in the following three sentences, is precisely the revealing of the real, which is the original text of the current analogy of equal bestowal; fourth, from 『Bodhisattvas hearing this Dharma (Fa)』 in the following line, it explains receiving, practicing, realizing, and entering, which is the original text of the current analogy of obtaining a cart, 『arising from the mutual trust of the mind』 below gives rise to the four analogies. Next, 『inner combination』 below, pre-combines the four analogy texts that have arisen so far. That is, from the beginning of Vaipulya (Fangdeng) to the end of the Lotus Sutra (Fahua), there is only one equal bestowal in the analogy. If it is expanded into ten analogies, it should not be believed and understood, and the reason lies here. 『Also, the previous analogy of enticing』 to 『exhaustion of thought』, saying 『enticing』 refers to secretly dispatching two people. Saying 『leaving the house』 etc., the two final meanings of leaving the house and exhaustion of thought are the same, and the distance between the Dharmakaya (Fashen) and the Bodhi tree (Daoshu) is different. 『Now leading is also two』, now leading
至領等賜中總合前文兩個始終為一始終，故云「遠近始終」。是則齊教為近始，探領為遠始，二終但共為一，望誘引等中終則極于等賜，故云始四味終付財；既以四味為始，驗知探領至寂場前。次「何者」下釋也。釋出共為一始終相，即五味也。「旁人譬牛」者，
問：
前以旁人即華嚴中四大菩薩，《大經》中雲「從牛出乳」，譬從佛出十二部經，今何得以牛譬菩薩為旁人耶？
答：
佛加菩薩與佛不別，雖主伴異俱是能說，所說義當俱從牛出。
「褒」揚也。「貶」挫也。「既領知」至「豈不樂哉」者，據無希取未名欣欲，既已領知增后慕樂，機近付財故云「脫更」，機已冥會故云「樂哉」。「判天性」者，理性同故。「定父子」者，會結緣故。二乘在昔天性父子二義俱迷，至法說時開其知見，是會天性，天性若會父子義成，示其中迷故名為「會」。中根尚昧，至譬說已方定所生，是故四人今方信悟。「菩薩疑除」者，故法說中為令一切豈獨二乘，譬中等賜非唯根敗，但由領者力未及他，故使詞中不涉餘眾，己正他旁未遑余及，己難他易故且從難。又己別在今、他通昔教，故且從別。己死他生且從初活，他從昔顯己唯今顯，故且從今。見此多意，余則可知。「是從般若」至「第五
【現代漢語翻譯】 現代漢語譯本：
這段文字解釋了『遠近始終』的含義，即從最初到最終都是一個整體。齊教（指權教）是近始，探領（指探求領悟）是遠始，兩者最終歸於同一個終點。望誘引等（指望、誘、引等方便法門）的終點是等賜（指平等的賞賜），所以說『始四味終付財』；既然以四味（指乳、酪、生酥、熟酥）為開始，就可以知道探領一直到寂滅的場所之前。接下來『何者』是解釋。解釋了共同成為一個始終的相狀，也就是五味（指乳、酪、生酥、熟酥、醍醐）。『旁人譬牛』的意思是： 問： 前面用旁人比喻《華嚴經》中的四大菩薩，《大經》（指《涅槃經》）中說『從牛出乳』，比喻從佛口中說出十二部經，現在為什麼用牛比喻菩薩為旁人呢？ 答： 佛加持菩薩，菩薩與佛沒有區別，雖然有主伴的差別，但都是能說法的，所說的義理應當都從牛出。 『褒』是讚揚的意思。『貶』是貶低的意思。『既領知』到『豈不樂哉』，是說在沒有希望得到之前，還不能說是欣喜和慾望，既然已經領悟知道了，就會更加仰慕和快樂，根機接近的就給予財物，所以說『脫更』，根機已經暗中契合的就說『樂哉』。『判天性』，是因為理性相同。『定父子』，是因為會合了因緣。二乘（聲聞、緣覺）過去對於天性和父子的道理都迷惑不解，到了法說的時候，開啟了他們的知見，這是會合天性，天性如果會合，父子的關係就成立了，顯示他們還在迷惑之中，所以稱為『會』。中根的人尚且迷惑，到了譬說之後才確定自己是佛所生，所以這四種人現在才相信領悟。『菩薩疑除』，所以法說中是爲了讓一切眾生，豈止是二乘，譬說中的等賜不僅僅是根器敗壞的人，只是因為領悟者（指佛）的力量還沒有普及到其他人，所以文辭中沒有涉及到其他大眾，自己是正，他人是旁，沒有來得及顧及其他，自己難，他人易，所以暫且從難的開始說。而且自己是別，在現在，他人是通，在過去，所以暫且從別開始說。自己死，他人生的，暫且從最初的活開始說，他人從過去就顯現，自己只是現在才顯現，所以暫且從現在開始說。明白了這些多重含義，其他的就可以知道了。『是從般若』到『第五』 English version:
This passage explains the meaning of 'far and near, beginning and end,' which means that from the very beginning to the very end, it is a single whole. The expedient teaching (Qi teaching) is the near beginning, and exploration and understanding (tan ling) is the far beginning, but both ultimately converge at the same end. The end of hope, inducement, and guidance (wang, you, yin, etc., referring to expedient methods) is equal bestowal (deng ci, referring to equal rewards), so it is said, 'Beginning with the four flavors, ending with the bestowal of wealth'; since it begins with the four flavors (milk, curd, raw butter, ripe butter), it can be known that exploration and understanding continues until before the place of tranquil extinction. Next, 'What is it?' is an explanation. It explains the aspect of jointly becoming one beginning and end, which is the five flavors (milk, curd, raw butter, ripe butter, ghee). The meaning of 'outsiders are likened to cows' is: Question: Previously, outsiders were likened to the Four Great Bodhisattvas in the Avatamsaka Sutra (Hua Yan Jing), and the Mahāparinirvāṇa Sūtra (Da Jing) says, 'Milk comes from the cow,' likening the Buddha's utterance of the twelve divisions of scripture. Why is the cow now used to liken Bodhisattvas to outsiders? Answer: The Buddha empowers Bodhisattvas, and there is no difference between Bodhisattvas and the Buddha. Although there is a difference between host and companions, both are capable of speaking the Dharma, and the meaning of what is spoken should all come from the cow. 'Praise' (bao) means to commend. 'Criticize' (bian) means to denigrate. 'Having already understood' to 'How could one not be joyful?' refers to the fact that before there is hope of obtaining, it cannot be said to be joy and desire. Since one has already understood, one will admire and be joyful even more. Those whose faculties are close are given wealth, so it is said 'tuo geng'. Those whose faculties have tacitly coincided are said to be 'joyful' (le zai). 'Judging the nature' (pan tian xing) is because the rational nature is the same. 'Determining father and son' (ding fu zi) is because the conditions are met. The Two Vehicles (Śrāvakas and Pratyekabuddhas) were confused about the principles of nature and father-son relationship in the past. When the Dharma was spoken, their knowledge and understanding were opened. This is the meeting of nature. If nature is met, the relationship of father and son is established, showing that they are still in confusion, so it is called 'meeting' (hui). Those of middling faculties are still confused, and only after the parables are spoken do they determine that they are born from the Buddha. Therefore, these four types of people now believe and understand. 'Bodhisattvas' doubts are removed' (pu sa yi chu), so the Dharma was spoken to benefit all beings, not just the Two Vehicles. The equal bestowal in the parables is not only for those with ruined faculties, but because the power of the one who understands (the Buddha) has not yet reached others, the words do not involve other assemblies. One's own is correct, others are outside, and there is no time to attend to others. One's own is difficult, others are easy, so for the time being, it starts with the difficult. Moreover, one's own is separate, in the present, others are common, in the past, so for the time being, it starts with the separate. One's own dies, others are born, so for the time being, it starts with the initial living. Others are revealed from the past, one's own is only revealed now, so for the time being, it starts with the present. Understanding these multiple meanings, the rest can be known. 'It is from Prajna' to 'fifth'
【English Translation】 Modern Chinese translation:
這段文字解釋了『遠近始終』的含義，即從最初到最終都是一個整體。齊教（指權教）是近始，探領（指探求領悟）是遠始，兩者最終歸於同一個終點。望誘引等（指望、誘、引等方便法門）的終點是等賜（指平等的賞賜），所以說『始四味終付財』；既然以四味（指乳、酪、生酥、熟酥）為開始，就可以知道探領一直到寂滅的場所之前。接下來『何者』是解釋。解釋了共同成為一個始終的相狀，也就是五味（指乳、酪、生酥、熟酥、醍醐）。『旁人譬牛』的意思是： 問： 前面用旁人比喻《華嚴經》中的四大菩薩，《大經》（指《涅槃經》）中說『從牛出乳』，比喻從佛口中說出十二部經，現在為什麼用牛比喻菩薩為旁人呢？ 答： 佛加持菩薩，菩薩與佛沒有區別，雖然有主伴的差別，但都是能說法的，所說的義理應當都從牛出。 『褒』是讚揚的意思。『貶』是貶低的意思。『既領知』到『豈不樂哉』，是說在沒有希望得到之前，還不能說是欣喜和慾望，既然已經領悟知道了，就會更加仰慕和快樂，根機接近的就給予財物，所以說『脫更』，根機已經暗中契合的就說『樂哉』。『判天性』，是因為理性相同。『定父子』，是因為會合了因緣。二乘（聲聞、緣覺）過去對於天性和父子的道理都迷惑不解，到了法說的時候，開啟了他們的知見，這是會合天性，天性如果會合，父子的關係就成立了，顯示他們還在迷惑之中，所以稱為『會』。中根的人尚且迷惑，到了譬說之後才確定自己是佛所生，所以這四種人現在才相信領悟。『菩薩疑除』，所以法說中是爲了讓一切眾生，豈止是二乘，譬說中的等賜不僅僅是根器敗壞的人，只是因為領悟者（指佛）的力量還沒有普及到其他人，所以文辭中沒有涉及到其他大眾，自己是正，他人是旁，沒有來得及顧及其他，自己難，他人易，所以暫且從難的開始說。而且自己是別，在現在，他人是通，在過去，所以暫且從別開始說。自己死，他人生的，暫且從最初的活開始說，他人從過去就顯現，自己只是現在才顯現，所以暫且從現在開始說。明白了這些多重含義，其他的就可以知道了。『是從般若』到『第五』
味」者，
問：
前會三云說《法華》，今還引《大經》云出《涅槃》，云何得同？
答：
一家明義多處說之，無煩廣辯，欲重論者更述大猷，判味同時而有部異，約理名別咸歸常住，約機彼稱捃拾，約法彼存三權，論意彼帶律儀，語證彼兼小果，受益彼無廣記，說時長短永殊，譚常過未不同，論譬大陣餘黨，現瑞表彰各別，破執難易不同，領解近遠跡乖，述成被根不等，用治生死不同，付囑有下有此，得十六意準此略知。事異意同不可失旨，失斯同異講授殊難，豈唯兩經，余亦不易。
今初「相」者，若不互釋相義不成，然子體父以大而比小，父體子以小而無違，始終而論子未體父，故見尊特睹而不受，見身既爾諸例可知。「由此見尊特身」者，如《凈名》中「譬如須彌山王顯于大海，安處眾寶師子之座，蔽於一切諸來大眾」，《藥師》中「巍巍堂堂如星中之月」，《大集》中「集二界中間」，諸方等經是例非一，乃至聞說大法見大神通，睹大菩薩難思大事等，皆由已得阿羅漢果，斥奪不疑故云「由此」。「金即別教」等者，
問：
《大品》有圓，何故但云不出通別？
答：
一者但語通別理已攝餘二，論能詮教必須具四，金且從理故云不出此二，兼
【現代漢語翻譯】 『味』的解釋：
問：
之前三次集會都說《法華經》，現在又引用《大般涅槃經》，怎麼能說它們相同呢？
答：
同一家學派闡明義理，會在多處經書中提及，無需過多辯論。如果想重新討論，可以進一步闡述宏大的理論。可以認為從『味』的角度來說，它們是同時的，只是部派不同；從義理的角度來說，名稱不同但都歸於常住。從根機的角度來說，《涅槃經》是拾遺補缺；從教法的角度來說，《涅槃經》保留了三權方便；從意旨的角度來說，《涅槃經》帶有律儀；從證果的角度來說，《涅槃經》兼顧小乘果位；從受益的角度來說，《涅槃經》沒有廣大的記載；從說法時間的長短來說，兩者差別很大；從所談論的常與無常、過去與未來來說，兩者也不同；從譬喻的角度來說，《涅槃經》是大軍中的殘餘部隊；從顯現的瑞相和表彰的內容來說，各有區別；從破除執著的難易程度來說，不同；從領悟理解的遠近來說，途徑各異；從所闡述的成就根基來說，深淺不一；從用以對治生死的方法來說，不同；從付囑的對象來說，有下根之人，也有此地之人。領會這十六種不同之處，就可以大致瞭解。事情不同但意義相同，不可失去宗旨。如果失去了對這些同異之處的理解，講授佛經就會非常困難，豈止是這兩部經，其他的經書也是如此。
現在開始解釋『相』。如果不互相解釋，『相』的含義就無法成立。然而，子體可以憑藉其大來比擬父體，父體也可以憑藉其小而沒有違背。從始終的角度來說，子體尚未完全體現父體，所以見到尊特之身，雖然看到了卻不能完全領受。見到佛身是這樣，其他例子也可以依此類推。『由此見尊特身』，就像《維摩詰經》（Vimalakirti Sutra）中所說：『譬如須彌山王（Mount Sumeru）顯于大海，安處眾寶師子之座，蔽於一切諸來大眾』，《藥師經》（Bhaisajyaguru Sutra）中說：『巍巍堂堂如星中之月』，《大集經》（Mahasamnipata Sutra）中說：『集二界中間』，諸方等經中的例子不止這些。乃至聽到大法，見到大神變，見到大菩薩難思議的大事等等，都是因為已經證得阿羅漢果（Arhat），斥責奪取而不懷疑，所以說『由此』。『金即別教』等，
問：
《大品般若經》（Mahaprajnaparamita Sutra）中有圓教的義理，為什麼只說它不出通教和別教？
答：
一是隻說通教和別教，就已經包含了其餘二教的義理。討論能詮之教，必須具備四教。現在說『金』，是從義理的角度來說的，所以說它不出通教和別教，兼顧了圓教的含義。
【English Translation】 Explanation of 『Taste』:
Question:
In the previous three assemblies, you spoke about the 『Lotus Sutra』 (Saddharma Pundarika Sutra), but now you are quoting the 『Nirvana Sutra』 (Mahaparinirvana Sutra). How can they be the same?
Answer:
The same school of thought explains principles in many scriptures, so there is no need for extensive debate. If you want to discuss it again, you can further elaborate on the grand theory. You can consider that from the perspective of 『taste』, they are simultaneous, only differing in schools; from the perspective of principle, the names are different but they all return to permanence. From the perspective of faculties, the 『Nirvana Sutra』 is supplementing what was left out; from the perspective of teachings, the 『Nirvana Sutra』 retains the three expedient means; from the perspective of intention, the 『Nirvana Sutra』 carries precepts; from the perspective of attainment, the 『Nirvana Sutra』 considers the fruits of the Hinayana; from the perspective of benefit, the 『Nirvana Sutra』 does not have extensive records; from the perspective of the length of time of the teachings, the two differ greatly; from the perspective of discussing permanence and impermanence, past and future, the two are also different; from the perspective of parables, the 『Nirvana Sutra』 is the remaining force in a large army; from the perspective of the manifested auspicious signs and what is praised, each has its own distinctions; from the perspective of the difficulty of breaking attachments, they are different; from the perspective of the distance of understanding, the paths are different; from the perspective of the foundation of accomplishment being expounded, the depths are uneven; from the perspective of the methods used to treat birth and death, they are different; from the perspective of what is entrusted, there are those of lower faculties and those of this place. Understanding these sixteen differences allows one to have a general understanding. The matters are different but the meanings are the same, and one must not lose sight of the main point. If one loses understanding of these similarities and differences, teaching the scriptures will be very difficult, not just these two sutras, but others as well.
Now, let's begin explaining 『Form』 (相). If they are not explained in relation to each other, the meaning of 『Form』 cannot be established. However, the son's body can be compared to the father's body by virtue of its greatness, and the father's body can be compared to the son's body by virtue of its smallness without contradiction. From the perspective of beginning to end, the son's body has not fully embodied the father's body, so when seeing the venerable and special body, although seen, it cannot be fully received. Seeing the Buddha's body is like this, and other examples can be inferred in the same way. 『Therefore, seeing the venerable and special body』 is like what is said in the 『Vimalakirti Sutra』: 『Like Mount Sumeru manifesting in the great sea, sitting on a lion throne adorned with various treasures, overshadowing all the assembled masses』, in the 『Bhaisajyaguru Sutra』: 『Majestic and dignified like the moon among the stars』, in the 『Mahasamnipata Sutra』: 『Gathering in the middle of the two realms』, the examples in various Vaipulya Sutras are not limited to these. Even hearing the great Dharma, seeing great supernatural powers, seeing the inconceivable great deeds of great Bodhisattvas, etc., are all because one has already attained the Arhat fruit, rebuking and seizing without doubt, so it is said 『Therefore』. 『Gold is the Distinct Teaching』 etc.
Question:
The 『Perfection of Wisdom Sutra』 (Mahaprajnaparamita Sutra) contains the principle of the Perfect Teaching, why does it only say that it does not come from the Shared Teaching and the Distinct Teaching?
Answer:
One is that by only speaking of the Shared Teaching and the Distinct Teaching, the principles of the other two teachings are already included. When discussing the teaching that can express meaning, it must possess the four teachings. Now, when speaking of 『Gold』, it is from the perspective of principle, so it is said that it does not come from these two teachings, while also encompassing the meaning of the Perfect Teaching.
復二乘至此多成通別，亦且言之。通別倉庫準此可知。
「其中多少」至「廣略相」者，第二十一〈方便品〉云「須菩提白佛：如佛所說若廣若略，諸菩薩云何求耶？佛言：如是！如是！若菩薩摩訶薩學是廣攝般若，則知一切法廣略相。」又說般若時前後二週，即廣略相。「又二乘」下重釋意者，密示知同，故云「體意」。言「體法空」者，實理無二，此有三者，初一正是般若中意，次一據理者，于般若時密明不二，而二乘不知，謂在般若意通法華。第三就今意者，于佛即是付財，二乘自謂加說，故《般若》中雲「豈聲聞人敢有所說？有所說者皆是佛力。」由機未轉且言被加。「宜加用心」等者，述佛元意不出此二，顯在菩薩、密被二乘，然領上四時皆具二意：一述佛化意，二已納密機，是則我身領佛二義，是故名「領」。若至法華佛意亦盡，機顯非密。
「問何時名少時」，答中分二：先約二經中間，次約無量義時。初文即是情口二索兩楹之際，般若非一故其間時寬，總名少時望后逼故，隨領一時一會咸有思量。「失不失」者，失則於己無分，不失復未同菩薩，踟躕之際即機欲發時，正發乃在三請時也。次約無量義者，去法華極近，時極少也。既聞從一出多，義必收多歸一，四味之終故云「漸已」，機
【現代漢語翻譯】 現代漢語譯本： 對於二乘人來說，到這裡大多成就了通教和別教的理解，也順便說說這個。通教和別教的倉庫，參照這個就可以理解了。
『其中多少』到『廣略相』，出自第二十一品《方便品》，其中說：『須菩提問佛：如您所說，無論是廣說還是略說，菩薩應該如何求取呢？』佛說：『是這樣！是這樣！如果菩薩摩訶薩學習這種廣攝的般若，就能知道一切法的廣略之相。』又說般若的時候，前後兩週，就是廣略之相。『又二乘』下面重新解釋意思，是秘密地顯示二乘人與菩薩的理解相同，所以說是『體意』。說到『體法空』，是因為實理沒有兩種，這裡有三種說法，第一種正是般若中的意思，第二種根據道理來說，在說般若的時候，秘密地說明不二之理，而二乘人不知道，認為在般若中，意思可以通到法華經。第三種就現在的意思來說，對於佛來說就是交付家業，二乘人自己認為是被額外加上的，所以《般若經》中說：『難道聲聞人敢有所說嗎？有所說的都是佛的力量。』因為根機還沒有轉變，所以說是被加持。『宜加用心』等，是說佛原本的意思沒有超出這兩種，顯現的是對菩薩說的，秘密地加持二乘人，然而領悟前面四個時期的說法，都具備這兩種意思：一是陳述佛的教化之意，二是已經接受了秘密的根機，這樣就是我身領悟了佛的兩種含義，所以叫做『領』。如果到了法華經，佛的意思也就完全顯露了，根機顯現出來，不再是秘密的了。
『問何時名少時』，回答中分為兩部分：先是關於兩部經的中間，然後是關於無量義經的時候。第一部分就是情口二索，兩楹之際，般若經不是隻有一部，所以其間的時間很寬，總的來說是少時，因為期望後面的逼近，所以隨著領悟一個時期、一次法會，都會有所思量。『失不失』，失去，那麼對於自己就沒有份，不失去，又沒有和菩薩相同，猶豫徘徊的時候，就是根機將要發動的時候，真正發動就是在三次請求的時候。其次是關於無量義經，距離法華經非常近，時間非常少。既然聽聞了從一出生多，義理必然是收多歸一，四味的終結，所以說是『漸已』，根機...
【English Translation】 English version: For the Two Vehicles (二乘, Er Cheng), arriving here mostly accomplishes understanding of the Common Teaching (通教, Tong Jiao) and the Distinct Teaching (別教, Bie Jiao), so let's talk about it. The storehouses of the Common and Distinct Teachings can be understood by referring to this.
『How much of it』 to 『broad and concise aspects』 refers to the twenty-first chapter, 『Expedient Means』 (方便品, Fangbian Pin), which says: 『Subhuti (須菩提) asked the Buddha: As you said, whether it is broad or concise, how should Bodhisattvas seek it?』 The Buddha said: 『It is so! It is so! If a Bodhisattva-Mahasattva (菩薩摩訶薩) studies this broad-embracing Prajna (般若), then he will know the broad and concise aspects of all dharmas.』 Also, the two weeks of teaching Prajna, before and after, are the broad and concise aspects. 『Also, the Two Vehicles』 below re-explains the meaning, secretly showing that the understanding of the Two Vehicles is the same as that of the Bodhisattvas, so it is called 『essence of the substance』 (體意, ti yi). Speaking of 『the substance is the emptiness of dharmas』 (體法空, ti fa kong), it is because the true principle is not twofold. Here there are three explanations. The first is precisely the meaning in the Prajna. The second, according to the principle, secretly clarifies the non-duality during the Prajna teaching, but the Two Vehicles do not know, thinking that in the Prajna, the meaning can extend to the Lotus Sutra (法華經, Fahua Jing). The third, according to the present meaning, for the Buddha it is handing over the inheritance, the Two Vehicles themselves think they are being additionally blessed, so the Prajna Sutra says: 『How could the Hearers (聲聞人, Shengwen Ren) dare to say anything? Whatever is said is all the power of the Buddha.』 Because the potential has not yet turned, it is said to be blessed. 『Should apply the mind more』 etc., means that the Buddha's original intention does not go beyond these two, manifesting to the Bodhisattvas, secretly blessing the Two Vehicles. However, understanding the previous four periods all possesses these two meanings: first, stating the Buddha's intention of teaching; second, already accepting the secret potential. Thus, my body understands the Buddha's two meanings, so it is called 『understanding』 (領, ling). If it reaches the Lotus Sutra, the Buddha's intention will be fully revealed, and the potential will be manifest, no longer secret.
『Asked when is it called a short time』, the answer is divided into two parts: first, about the time between the two sutras, and then about the time of the Infinite Meanings Sutra (無量義經, Wuliangyi Jing). The first part is the moment of the two requests of emotion and mouth, the interval between the Prajna Sutras is wide because there is more than one, generally speaking it is a short time, because of the expectation of the approaching later, so with the understanding of one period, one assembly, there will be contemplation. 『Loss or no loss』, losing means there is no share for oneself, not losing means not the same as the Bodhisattvas, the moment of hesitation is when the potential is about to be activated, the real activation is at the time of the three requests. Secondly, about the Infinite Meanings Sutra, it is very close to the Lotus Sutra, the time is very short. Since hearing that from one comes many, the meaning must be to gather many into one, the end of the four flavors, so it is said to be 『gradually already』, the potential...
無隔異故云「通泰」。發在須臾故名為「即」。
「二正付業」者，前云「付財」，今云「付業」，財從所營，業即造作，皆是菩薩修得三因之作業也，名異義同故得互舉。「靈山八載」者，菩提流支《法界論》云：「佛成道后四十二年說法華經。」「北人」者，諸文所指多是相州北道地論師也。古弘《地論》相州自分南北二道，所計不同，南計法性生一切法，北計黎耶生一切法，宗黨既別釋義不同，豈《地論》令爾耶？「若爾」下雙破二家。言「跡門說法」者，只是三週。「彼解云」下地論師救。「今謂」下重破。自古不知開近顯遠永異諸經，謂跡說竟無可證也。若云言不疊安，即向〈法師品〉后，方便品前何以不著？若云佛定已起不得說者，經家何事不先著耶？若得跡門竟，何不更待本跡后耶？睿公生起便為無用，一家次第道理冷然。「依薩云」者，如下〈多寶品〉中所引，若三請之時佛未說經，何得經云「佛說無央數偈時」，故知無數之言即〈寶塔〉已前經也。既言無央數偈，豈唯三卷半經？況〈地涌〉贊偈之文其數甚多。古傳《法華》西方猶廣，準此文也。
「今明」等者，意云雖非親生，既跡中同業非無相關，故是父之流例，義當伯叔。當知今日影響，在昔不無高下，是則昔示高位如伯，示下
【現代漢語翻譯】 現代漢語譯本： 沒有阻隔差異所以叫做『通泰』。發生在短暫的時間內所以叫做『即』。
『二正付業』，前面說『付財』，現在說『付業』，財物來自經營，事業即是造作，都是菩薩修得三因的作業，名稱不同意義相同所以可以互相引用。『靈山八載』，菩提流支《法界論》說：『佛成道后四十二年說法華經。』『北人』，各種文獻所指大多是相州北道的地論師。古弘《地論》相州自分南北二道，所持觀點不同，南道認為法性生一切法，北道認為阿賴耶識生一切法，宗派黨羽既然不同解釋意義也不同，難道是《地論》讓他們這樣的嗎？『若爾』下面雙重駁斥兩家。說『跡門說法』，只是三週。『彼解云』下面是地論師的辯解。『今謂』下面是再次駁斥。自古以來不知道開近顯遠永遠不同於其他經典，認為跡門說完就沒有可以證明的了。如果說言語不重複安排，那麼在《法師品》后，《方便品》前為什麼不寫上呢？如果說佛已經入定不能再說，經書編纂者為什麼不先寫上呢？如果跡門說完，為什麼不等待本跡之後呢？睿公的生起就變得沒有用處，一家次第的道理冷冷清清。『依薩云』，如下面《多寶品》中所引用，如果三請之時佛沒有說經，怎麼會有經文說『佛說無央數偈時』，所以知道無數之言就是《寶塔》之前的經文。既然說無央數偈，難道只有三卷半經？況且《地涌》贊偈的文字數量很多。古傳《法華經》在西方還很廣泛，依據這個文句。
『今明』等，意思是說即使不是親生，既然在跡門中從事相同的行業並非沒有相關，所以是父親的同類，義同伯叔。應當知道今日的影響，在過去並非沒有高下之分，那麼過去示現高位如同伯父，示現低位
【English Translation】 English version: Because there is no separation or difference, it is called 'Thorough and Peaceful'. Because it happens in a short time, it is called 'Immediate'.
'The Two Correct Entrustments of Karma': Earlier it was said 'entrustment of wealth', now it is said 'entrustment of karma'. Wealth comes from management, and karma is creation. Both are the karmic activities of a Bodhisattva cultivating the three causes. The names are different, but the meanings are the same, so they can be used interchangeably. 'Eight Years on Vulture Peak': Bodhiruci's Treatise on the Realm of Dharma says, 'The Lotus Sutra was preached forty-two years after the Buddha attained enlightenment.' 'The Northerners': The texts mostly refer to the Treatise on the Ten Stages masters of the Northern Path of Xiang Province. Guhong's Treatise on the Ten Stages in Xiang Province divided itself into the Northern and Southern Paths, holding different views. The Southern Path believed that the Dharma-nature gives rise to all dharmas, while the Northern Path believed that the Alaya-consciousness gives rise to all dharmas. Since the sects and parties were different, the interpretations were also different. Could it be that the Treatise on the Ten Stages caused them to be like this? 'If so,' below, both schools are refuted. Saying 'teaching in the Trace Gate' is just the three cycles. 'Their explanation says' below is the defense of the Treatise on the Ten Stages masters. 'Now we say' below is a repeated refutation. Since ancient times, people have not understood that opening the near to reveal the far is eternally different from other sutras, believing that there is nothing to prove after the Trace Gate is finished. If it is said that words are not arranged repeatedly, then why are they not written after the 'Teacher of the Law' chapter and before the 'Expedient Means' chapter? If it is said that the Buddha has already entered samadhi and cannot speak again, why didn't the sutra compilers write it down first? If the Trace Gate is finished, why not wait until after the Original and Trace? Master Rui's arising becomes useless, and the reasoning of one family's order is cold and clear. 'According to Isvara' is quoted below in the 'Treasure Tower' chapter. If the Buddha did not preach the sutra at the time of the three requests, how could the sutra say 'When the Buddha preached countless verses'? Therefore, it is known that the words 'countless' refer to the sutra before the 'Treasure Tower'. Since it says countless verses, could it only be three and a half scrolls of sutra? Moreover, the text of the verses of praise in the 'Emerging from the Earth' chapter is very numerous. Anciently, the Lotus Sutra was widely spread in the West, according to this text.
'Now clarifying' etc., means that even if they are not biological relatives, since they are engaged in the same industry in the Trace Gate, they are not unrelated. Therefore, they are of the same kind as the father, and the meaning is the same as uncles. It should be known that today's influence was not without high and low positions in the past. Therefore, showing a high position in the past is like an uncle, showing a low position
位者如叔，並是父族故云「親族」。「並」「會」字貫下。「國王」至「是王」者，前約昔教諸部為諸王。言「興廢」者，委論興廢具如《玄》文第九卷明。今欲略論對部說者，則華嚴二興二廢，乃至法華一興三廢，今乃廢諸小王唯立一主，是故《法華》名王中王。次「有此經」下約此經會教，以今經中部無餘教，部即部中尊極為王，教即部內教主為王，既教分大小王亦尊卑，國界寬狹、民有多少、資產各異所出不同，故部內教通別二轍，別則當界施恩、通乃須歸大國，故知部教俱須會通，故前云「部」后乃云「教」。在昔未會，如一國內二三小王各理蒼品未歸大國，故方便教主王名不無，但兼部中圓極主弱；若會已后同沾一化，民無二主國無二王。自爾已前或歸不歸，不歸仍是小王被輔不獲已而統之，小王本無背長，良由民心未歸，民若歸從王本一統。以此會法，義可比知。「無量義中先已收集」者，雖云從一出多，密擬多皆屬一，故云「收集」。又乃由先說一出於多，方可定起收多歸一，故知爾前當機益物，雖於一施三而三掩其一，欲說收入故預譚開。「彼云」下引彼《無量義經》示相，如何得知收集諸經，彼經既云「諸經無量皆從一出」，故指前經以為無量。四諦因緣即鹿苑也，方等般若次第宛然。言「華嚴」
【現代漢語翻譯】 現代漢語譯本 位者如叔，這些人都是父系的族人，所以說是『親族』。『並』、『會』二字貫穿下文。『國王』到『是王』，是說之前約定各部由諸王統治。說到『興廢』，詳細的興廢情況在《玄》文第九卷中有說明。現在想簡略地談談對部派佛教的說法，比如《華嚴經》有二興二廢，乃至《法華經》有一興三廢，現在是廢除諸小王，隻立一個君主，所以《法華經》被稱為王中之王。接下來『有此經』是說通過此經來會合各教，因為現在的經典中部沒有其餘的教派，部就是部中最尊貴的，如同國王，教就是部內的教主，如同國王，既然教派分大小，國王也有尊卑，國界有寬窄，人民有多少，資產各有不同，出產也不同，所以部內的教義有通別兩種途徑，別就是在本界施恩，通就是必須歸順大國，所以知道部和教都必須會通，所以前面說『部』，後面才說『教』。在過去沒有會合的時候，就像一個國家內有兩三個小王各自管理百姓，沒有歸順大國，所以方便教的教主王的名號不是沒有，但是兼併部中的圓滿極弱；如果會合以後，一同受到教化，人民沒有兩個君主，國家沒有兩個國王。從那以後，或者歸順或者不歸順，不歸順仍然是小王，被輔佐而不得不統治，小王本來沒有背叛長者的意思，是因為民心沒有歸順，人民如果歸順，國王自然一統。用這種會合的方法，道理可以類比得知。『無量義中先已收集』，雖然說從一出生多，秘密地認為多都屬於一，所以說『收集』。又因為先說一出生多，才可以確定收多歸一，所以知道在那之前，當機益物，雖然在一中施與三，而三掩蓋其一，想要說收入，所以預先談開。『彼云』下面引用《無量義經》來顯示相狀，如何得知收集諸經，那部經既然說『諸經無量皆從一出』，所以指前面的經以為無量。四諦因緣就是鹿苑，方等般若次第宛然。說到《華嚴經》
【English Translation】 English version Those who hold positions like uncles are all paternal relatives, hence the term 'kinsmen'. The words 'together' and 'assembly' run through the following text. 'Kings' to 'are kings' refers to the previous agreement that various departments were ruled by various kings. Speaking of 'rise and fall', the details of rise and fall are explained in the ninth volume of the 'Xuan' text. Now, I would like to briefly discuss the views on sectarian Buddhism, such as the two rises and two falls of the 'Avatamsaka Sutra', and even the one rise and three falls of the 'Lotus Sutra'. Now, the various small kings are abolished, and only one ruler is established, so the 'Lotus Sutra' is called the king of kings. Next, 'having this sutra' means using this sutra to unite the various teachings, because there are no other teachings in the central part of the current scripture. The department is the most honorable in the department, like a king, and the teaching is the leader of the department, like a king. Since the teachings are divided into large and small, the kings also have their honor and inferiority, the borders have their width and narrowness, the people have their numbers, the assets are different, and the products are also different, so the teachings within the department have two ways: general and specific. Specific means bestowing grace within the boundary, and general means that they must submit to the great country, so it is known that both the department and the teaching must be united, so the former says 'department' and the latter says 'teaching'. In the past, when there was no union, it was like two or three small kings in a country each managing the people and not submitting to the great country, so the name of the lord king of expedient teaching was not without, but it also annexed the perfect weakness in the department; if they unite later, they will be educated together, the people will have no two lords, and the country will have no two kings. From then on, they either submit or do not submit. Those who do not submit are still small kings, who are assisted and have no choice but to rule. The small kings originally had no intention of betraying the elders, because the hearts of the people had not submitted. If the people submit, the king will naturally unify. Using this method of union, the principle can be known by analogy. 'Already collected in the Immeasurable Meaning' means that although it is said that many are born from one, it is secretly believed that many belong to one, so it is said 'collected'. Also, because it is said first that one is born from many, it can be determined to collect many and return to one, so it is known that before that, when the opportunity arises to benefit things, although three are given in one, and three cover one, wanting to say income, so talk about opening in advance. 'He said' below quotes the 'Immeasurable Meaning Sutra' to show the appearance, how to know that the sutras are collected, since that sutra says 'all the immeasurable sutras come from one', so it refers to the previous sutra as immeasurable. The Four Noble Truths and Dependent Origination are the Deer Park, and the Vaipulya and Prajna are in order. Speaking of the 'Avatamsaka Sutra'
者，具有二義，已在《玄》文。「彌勒」等者，昔教既偏圓未融人亦權實不一，今教已會，補處豈多？補處既然，餘下準此。民歸王順如向所論。「初地」等者，為會偏教故不云圓。
「某城」者，王本亦只云居一城。「遁」義通逃隱，今「逃」即是隱。「今我」至「一切所有」者，所付般若有共不共，不出因果，因為萬行、果為萬德，行即諦緣十八空等，德謂十力四無所畏不共法等，具如廣乘無非衍也。此我之德既雲子有，當知汝等並有如來因果之藏，故加說之即是領口。又般若中數見放光，睹難思身即令領身，般若方便即是領意，故知知之與見並是所有，所以《法華》但總說云「佛之知見」。「而今忽聞」等者，以他準己，既法譬俱解，必知定同身子得記。嘉祥至此更卻結前都為五雙十隻，一從旁人指華嚴為頓，從水灑去至法華為漸，即漸頓一雙。今問適作三種法輪，今但判為二教，則自言相反歸頓不成，如何以舍方便唯佛乘會萬善顯久本之教而為漸耶？二從灑面去為世間，從除糞去至法華為出世，世出世一雙。今謂諸子不稟人天之乘，故知人天非漸教始。若以除糞去為出世者，未審鹿苑之後說戒善耶？況將十二年首訖至法華，同立出世之言，安顯法華之別？三就出世中大小一雙。未審方等般若有小乘不？
{ "translations": [ "現代漢語譯本：", "『者』字具有雙重含義，已經在《玄》文中解釋過了。「彌勒（Maitreya，未來佛）」等，過去（偏）教義既有偏頗又有圓滿，沒有完全融合，人們的根器也有權巧和真實的不同，現在（會）教義已經融合貫通，補處菩薩（指彌勒菩薩，將要繼承佛位）難道還會有很多嗎？既然補處菩薩如此，其餘的可以依此類推。民眾歸順君王是順理成章的，就像之前所論述的那樣。「初地（First Bhumi，菩薩修行階位的第一層）」等，爲了會合偏頗的教義，所以沒有說是圓滿的。", "", "「某城」指，王本作也只說居住在一個城市。「遁」的含義是逃避和隱匿，現在說的「逃」就是隱匿。「今我」到「一切所有」，所交付的般若（Prajna，智慧）有共同的和不共同的，沒有超出因果的範疇，因為是萬行的因，是萬德的果，行就是諦、緣、十八空等，德就是十力、四無所畏、不共法等，詳細的可以參考廣乘，沒有不是大乘的。我的功德既然說是兒子們所擁有的，應當知道你們都具有如來因果的寶藏，所以特別加以說明，這就是領口。而且在般若經典中多次見到放光，見到難以思議的身相，就讓領身，般若方便就是領意，所以知道知和見都是所有的，所以《法華經（Lotus Sutra）》只是總的說「佛之知見」。「而今忽聞」等，用他人來衡量自己，既然法和譬喻都理解了，必定知道一定和舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）一樣得到授記。嘉祥大師到這裡又總結前面，總共是五雙十隻，一是從旁邊的人指出《華嚴經（Avatamsaka Sutra）》是頓教，從用水灑地到《法華經》是漸教，這是漸頓一雙。現在問（佛陀）剛開始作三種法輪，現在只判為二教，那麼自己說的就自相矛盾，歸於頓教就不能成立，怎麼能用捨棄方便，唯有佛乘，會合萬善，彰顯久遠根本的教義而作為漸教呢？二是從灑面到《法華經》是世間，從除糞到《法華經》是出世間，這是世出世一雙。現在說諸子不接受人天之乘，所以知道人天不是漸教的開始。如果用除糞作為出世間，那麼不知道鹿苑之後說戒律是善嗎？況且將十二年作為開始到《法華經》，同樣立為出世間的說法，怎麼能彰顯《法華經》的特別之處呢？三就是在出世間中分大小乘一雙。不知道方等、般若經典中有小乘嗎？", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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"", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "The character 『者』 has two meanings, which have already been explained in the text 『Xuan』. 『Maitreya』 (Maitreya, the future Buddha) and others, in the past (provisional) teachings, were both biased and complete, not fully integrated, and people's capacities were also different in terms of skillful means and reality. Now that the (convergent) teachings have been integrated and interconnected, will there still be many Bodhisattvas in the position of successor (referring to Maitreya Bodhisattva, who will inherit the Buddha's position)? Since it is so for the successor Bodhisattva, the rest can be inferred by analogy. The people's submission to the king is a matter of course, just as discussed before. 『First Bhumi』 (First Bhumi, the first level of a Bodhisattva's practice) and others, in order to converge the biased teachings, it is not said to be complete.", "", "『A certain city』 refers to, the King's version also only says living in one city. The meaning of 『遁』 is to escape and hide, and now 『escape』 is the same as hiding. 『Now I』 to 『everything』, the Prajna (Prajna, wisdom) that is delivered has common and uncommon aspects, and does not go beyond the scope of cause and effect, because it is the cause of myriad practices and the fruit of myriad virtues. Practice is truth, conditions, eighteen emptinesses, etc., and virtue is the ten powers, four fearlessnesses, unique dharmas, etc. For details, refer to the extensive vehicle, none of which is not Mahayana. Since my merits are said to be possessed by the sons, you should know that you all have the treasury of the Tathagata's cause and effect, so I will explain it in particular, which is the collar. Moreover, in the Prajna sutras, the emission of light is often seen, and seeing the inconceivable body makes one receive the body, and the Prajna skillful means is to receive the mind, so knowing that knowledge and seeing are all possessed, so the 『Lotus Sutra』 (Lotus Sutra) only generally says 『the knowledge and vision of the Buddha』. 『But now suddenly hearing』 and so on, using others to measure oneself, since both the Dharma and the metaphor are understood, one must know that one will definitely receive the prediction like Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom). Master Jixiang summarizes the previous content here again, totaling five pairs and ten singles. One is that people next to him point out that the 『Avatamsaka Sutra』 (Avatamsaka Sutra) is the sudden teaching, and from sprinkling water on the ground to the 『Lotus Sutra』 is the gradual teaching, which is a pair of gradual and sudden. Now ask (the Buddha) just started to make three kinds of Dharma wheels, but now only judge as two teachings, then what he said is self-contradictory, and it cannot be established to return to the sudden teaching. How can we use abandoning skillful means, only the Buddha vehicle, converging all good deeds, and highlighting the teachings of the distant root as the gradual teaching? The second is from sprinkling the face to the 『Lotus Sutra』 is the mundane, and from removing dung to the 『Lotus Sutra』 is the transcendental, which is a pair of mundane and transcendental. Now it is said that the sons do not accept the vehicle of humans and gods, so they know that humans and gods are not the beginning of the gradual teaching. If removing dung is used as the transcendental, then I don't know if it is good to say precepts after Deer Park? Moreover, taking twelve years as the beginning to the 『Lotus Sutra』, the same statement is established as the transcendental, how can we highlight the special features of the 『Lotus Sutra』? The third is to divide the Mahayana and Hinayana into a pair in the transcendental. I don't know if there is Hinayana in the Fangdeng and Prajna sutras?" ] }
三味之大同為一判，如何能顯妙法之能。四就大中自他一雙，即指付財為化他，領業為自行。未審諸部般若有自行不？聲聞在昔謂為菩薩，佛化元意正付令知，況領業之時本在自利，自爾已后未改小途。五從二使來是密、領業是顯，顯密一雙。若微密為密，則法華為密；若以顯密為密，今此聲聞自鹿苑來，皆稟顯教何名為密？爾前得記乃名為密，至此方索驗非爾前，況三種與五雙理自相反(云云)。若以五雙同在法華，如向所破，若從廣之狹，以最後一雙為法華者，全不云開還同昔大，致令後學對數而已，不求教旨用教何耶？
「貴在得意」者，譬中已委故不更論。「似有二義」者，由結緣不壞，雖大小俱似，雖貶曰似，子義不亡。次「子既」下舉正因況，若論正因不似亦子，況復似耶？既曾結緣，誰非真子？據曾逃走父且貶之，由位淺迷深斥之云似。「云云」者，如上分別。
「問初釋品云信解入真」等者，真是修位即初住已去，品初又云「年既朽邁」，小尚非似位，今那云似？
答意者，若據子逃父后大小俱非似位，何況真耶？仍指結緣之時，於今稍得名似。而「但合見子便識」者，上見父有四，謂由、處、相、避，見子亦四，謂處、識、喜、適，今見子便識一句，即含前來八文，文雖前後意
必同時，豈非子見父時，即父見子見故便識，雖復逃走機在不久，故父亦喜，故知一文即攝於八。「我等以三苦故」等者，譬中勸誡兩門，先各論擬宜無機，后合論二門息化。今三雙合領，初從「上初」下先騰前三意，「旁追」即勸中二意，「再追」即誡門二意，「放舍」即二門息化。言「三苦」者，由三苦故五濁加重，所以二門並無大機但堪小化。五濁逼故即是三苦，無明覆故即是無知。「今合」下正合。「二門無機」者，「何為見捉」即勸門無機，「自念無罪」即誡門無機。不云二門擬宜者，即以二門無機兼之。次「樂著小法者合有小志」者，即二門息化。言「不合放舍者」，舍即是息。但上譬文息化有四：一思惟息化，二釋息化，三正息化，四息化得宜。上初思惟又二：一知大弱，二知小強。今言「有小志」者，即第二文也。言「不合放舍」者，不合第三正息化也。是則但合初文第二，即攝下三及初第一，故上文正放舍云「我今放汝隨意所趣」，已知有小志，故於大放舍。
「上有齊教探領今合二意」者，上二文各四，小擬宜知先心、嘆三車、適所愿，今齊教中但合第三具陳上事即嘆三車也，及第四先取其價即適愿也。闕第一第二文也。此二任運兼得餘二，思之可知。上有四文，今但三者，闕適愿一，余
【現代漢語翻譯】 現代漢語譯本： 必同時，豈非你看見父親的時候，父親也看見你，因此便能認出你。即使你逃走了，但（父子之情）機緣未斷，不久就能相見，所以父親也很高興，因此可知一文就涵蓋了八個方面。「我等以三苦故」等，譬喻中包含勸誡兩方面，先各自論述擬宜無機，然後合起來論述二門的止息教化。現在三雙合起來領會，首先從『上初』開始，向下先提出前面的三個意思，『旁追』就是勸誡中的兩個意思，『再追』就是誡門中的兩個意思，『放舍』就是二門的止息教化。說到『三苦』，因為三苦的緣故，五濁更加嚴重，所以二門都沒有大的根機，只能進行小的教化。五濁逼迫就是三苦，無明覆蓋就是無知。『今合』下面正式合併。『二門無機』，『何為見捉』就是勸門沒有根機，『自念無罪』就是誡門沒有根機。不說是二門擬宜，就是因為二門沒有根機而兼顧了它。其次，『樂著小法者合有小志』，就是二門的止息教化。說到『不合放舍者』，舍就是止息。但上面的譬喻文中，止息教化有四個方面：一是思惟止息教化，二是解釋止息教化，三是正式止息教化，四是止息教化得宜。上面最初的思惟又分為兩個方面：一是知道大的方面弱，二是知道小的方面強。現在說到『有小志』，就是第二篇文章的意思。說到『不合放舍』，就是不應該進行第三個正式的止息教化。這樣就只適合最初的文章和第二篇文章，就涵蓋了下面的三個以及最初的第一個，所以上面的文章正式放舍說『我今放汝隨意所趣』，已經知道你有小的志向，所以對於大的方面就放舍了。
『上有齊教探領今合二意』，上面兩篇文章各有四個方面，小的擬宜知道先心（知道對方的心意），讚歎三車（Sān Chē，三種不同的車輛，比喻佛陀用不同的教法引導眾生），適合所愿，現在齊教中只合並第三個，詳細陳述上面的事情，就是讚歎三車，以及第四個，先取其價，就是適合所愿。缺少第一個和第二個文章。這兩個任運兼得其餘兩個，思考就可以知道。上面有四個文章，現在只有三個，缺少適合所愿一個，其餘的...
【English Translation】 English version: 』Bì tóngshí, qǐfēi zi jiàn fù shí, jí fù jiàn zi jiàn gù biàn shí, suī fù táozǒu jī zài bù jiǔ, gù fù yì xǐ, gù zhī yī wén jí shè yú bā.』 『Wǒ děng yǐ sān kǔ gù』 děng zhě, pì zhōng quànjiè liǎng mén, xiān gè lùn nǐ yí wú jī, hòu hé lùn èr mén xī huà. Jīn sān shuāng hé lǐng, chū cóng 『shàng chū』 xià xiān téng qián sān yì, 『páng zhuī』 jí quàn zhōng èr yì, 『zài zhuī』 jí jiè mén èr yì, 『fàng shě』 jí èr mén xī huà. Yán 『sān kǔ』 zhě, yóu sān kǔ gù wǔ zhuó jiāzhòng, suǒyǐ èr mén bìng wú dà jī, dàn kān xiǎo huà. Wǔ zhuó bī gù jí shì sān kǔ, wúmíng fù gù jí shì wúzhī. 『Jīn hé』 xià zhèng hé. 『Èr mén wú jī』 zhě, 『hé wéi jiàn zhuō』 jí quàn mén wú jī, 『zì niàn wú zuì』 jí jiè mén wú jī. Bù yún èr mén nǐ yí zhě, jí yǐ èr mén wú jī jiān zhī. Cì 『lèzhe xiǎo fǎ zhě hé yǒu xiǎo zhì』 zhě, jí èr mén xī huà. Yán 『bù hé fàng shě zhě』, shě jí shì xī. Dàn shàng pì wén xī huà yǒu sì: yī sīwéi xī huà, èr shì xī huà, sān zhèng xī huà, sì xī huà dé yí. Shàng chū sīwéi yòu èr: yī zhī dà ruò, èr zhī xiǎo qiáng. Jīn yán 『yǒu xiǎo zhì』 zhě, jí dì èr wén yě. Yán 『bù hé fàng shě』 zhě, bù hé dì sān zhèng xī huà yě. Shì zé dàn hé chū wén dì èr, jí shè xià sān jí chū dì yī, gù shàng wén zhèng fàng shě yún 『wǒ jīn fàng rǔ suíyì suǒ qù』, yǐ zhī yǒu xiǎo zhì, gù yú dà fàng shě.
』Shàng yǒu qí jiào tàn lǐng jīn hé èr yì』 zhě, shàng èr wén gè sì, xiǎo nǐ yí zhī xiān xīn (knowing the other's intention), tàn sān chē (Sān Chē, three different vehicles, a metaphor for the Buddha using different teachings to guide sentient beings), shì suǒ yuàn, jīn qí jiào zhōng dàn hé dì sān jù chén shàng shì jí tàn sān chē yě, jí dì sì xiān qǔ qí jià jí shì yuàn yě. Quē dì yī dì èr wén yě. Cǐ èr rènyùn jiān dé yú èr, sī zhī kě zhī. Shàng yǒu sì wén, jīn dàn sān zhě, quē shì yuàn yī, yú...
三次第對擬宜等，具指齊教文也。「教作」即是探領文也。「合付家業譬上有由有付」者，上由有遠近，即小果為遠、體業為近，今但合近。上有命有受，今但合受者不合命也。既有于受必知已命。「而自」等者，兼得餘二。上付業有四者，一時節，二命子聚眾為證，三結會父子，四正付家業。今既付與仍兼上三，須出其意。
「上開譬有四相失」等者，此四標文，文似四章但成三段。「乃略追誘」下釋具有。「造立舍宅」者，有餘之土非寂光自然，現勝應身非法身本有，于彼更運依空慈悲，故云「造立」。《經》云「頓止一城」者，「頓」謂頓乏，示跡之相義同於之。又「頓止」即不行也，只於此中求覓子機。「超頌第四憂念」等者，但頌子背父去，即失子之苦而無得子之樂，失苦得樂俱在父懷，是故失時已懷於樂，必知后時還來故也。遠鑒機緣未若於佛。《經》云「夙夜」者，有人云：自行為夜、利他為夙。此不應爾，「夙」早也，謂晨起；「夜」暮也，謂黃昏。夙即化初、夜即化末，大化始末準說可知。若丈六佛常說無常，化欲終時節節唱滅，若言自行為夜，不可自行亦云死時將至。「有無善上」等者，雖復時緣無所得善未能斷結，故此體上仍有見思。「法身是師是王」等者，此文合在次文畏避段中，若
準上文只應法身如王，加著「師」者重加一譬耳。「報應是長者」者，只應云報如王等，兼語應身者，報是勝應故也。以長者如王王等，故便言之。「私謂以廣顯略」等者，如《華嚴》中廣明身相國土行愿，本欲以此廣佛知見顯實相體，故云「以廣顯略」。「授決」者，《華嚴》前文無授記語，〈入法界品〉旁論授記，亦得名為授記故也。「弘誓及行」者，彼最委悉。又「誓為券」者，誓許利他有如券約，隨修隨償如疏隨還，訖至菩提償之方畢。又《華嚴》中菩薩行愿多明事數，名算計也。
「上旁人追文有三」者，初喚為勸門二義，次喚為誡門二義，次「是人」下第三二行頌無機，即放舍。無機者，重牒二門無機，以無機故方乃息化，故云釋放舍也。「初三行頌顧作」至「教作譬」者，「顧作」即上齊教，「教作」即上探領，齊教文意自道樹來，以取小機義為顧作，探領文意法身地時無時不愍，何嘗不教豈待顧耶？故云教作。「油涂足」等者，有人云：外國下濕，使作之人足多龜坼，故以油涂。此語甚鄙，於今經中坼譬河等，何油涂之？「上受命有四今但頌三」者，初如文，第三是第四大機將動也。但闕第二而無希取。「初二十年」等者，上文具引此中二十年，已辯異竟。今言轉教者，前云住二乘位中轉教，
【現代漢語翻譯】 現代漢語譯本： 將上文中的『只應法身如王』理解為只是將法身比作國王，加上『師』字，只是又加了一個比喻而已。『報應是長者』，應該說報身如國王等，兼顧到應身，是因為報身是殊勝的應身。因為長者可以比作國王，國王等，所以這樣說。『私謂以廣顯略』等，就像《華嚴經》中詳細闡明身相、國土、行愿，本來是想用這些廣大的佛的知見來顯現實相的本體，所以說『以廣顯略』。『授決』，指《華嚴經》前文沒有授記的語句，〈入法界品〉中旁論授記，也可以稱為授記。『弘誓及行』，在《華嚴經》中最為詳細。又『誓為券』，誓願就像契約一樣，承諾利益他人，就像券約一樣，隨著修行而逐漸償還，就像疏通河道隨著疏通而逐漸恢復一樣，直到菩提才能償還完畢。又《華嚴經》中菩薩的行愿多是說明具體的事項和數量，可以稱為算計。
『上旁人追文有三』，首先是喚為勸門二義，其次是喚為誡門二義，然後是『是人』下面的第三段二行頌是針對無機眾生的，即放舍。無機，是重申二門針對無機眾生，因為是無機眾生，所以才停止教化，所以說是釋放捨棄。『初三行頌顧作』到『教作譬』，『顧作』就是上面的齊教，『教作』就是上面的探領，齊教的文意是從菩提樹下開始，因為取小機眾生的含義，所以是顧作，探領的文意是法身在地上時時刻刻都在憐憫眾生，何嘗不教化，難道還需要顧念嗎？所以說是教作。『油涂足』等，有人說：外國氣候潮濕，使役之人腳多皸裂，所以用油塗抹。這種說法很鄙俗，在現在的經文中，皸裂比喻為河流等，哪裡是用油塗抹的？『上受命有四今但頌三』，第一個如文所示，第三個是第四個大機將要發動。只是缺少第二個而沒有希求。『初二十年』等，上文已經詳細引用了這段二十年的內容，已經辯論完畢。現在說轉教，是指之前說的住在二乘的地位中轉教。
【English Translation】 English version: Understanding 'only corresponding to Dharmakaya (法身) like a king' as simply comparing Dharmakaya to a king, adding the word 'teacher' (師) is just adding another metaphor. 'Retribution is an elder' (報應是長者) should be said as the Reward Body (報身) is like a king, etc., also considering the Manifestation Body (應身), because the Reward Body is a superior Manifestation Body. Because an elder can be compared to a king, kings, etc., that's why it's said that way. 'Privately saying to reveal the concise through the extensive' (私謂以廣顯略), like in the Avatamsaka Sutra (《華嚴經》), extensively explaining the characteristics of the body, lands, practices, and vows, originally intending to use these vast Buddha's knowledge and vision to reveal the essence of the Real Aspect (實相), hence saying 'to reveal the concise through the extensive'. 'Bestowing prediction' (授決) refers to the fact that the previous text of the Avatamsaka Sutra doesn't have statements of prediction, and the chapter 'Entering the Dharma Realm' (〈入法界品〉) discusses prediction incidentally, which can also be called bestowing prediction. 'Great vows and practices' (弘誓及行) are most detailed in the Avatamsaka Sutra. Also, 'vows as contracts' (誓為券), vows are like contracts, promising to benefit others, just like contracts, gradually repaying as one cultivates, just like dredging a river gradually restoring as one dredges, only finishing repaying until Bodhi (菩提). Furthermore, the practices and vows of Bodhisattvas in the Avatamsaka Sutra mostly explain specific matters and quantities, which can be called calculation.
'Above, the pursuer of the text has three' (上旁人追文有三), first is calling it the two meanings of the exhortation gate (勸門), second is calling it the two meanings of the admonishment gate (誡門), then the third paragraph below 'this person' (是人), the two-line verse is for those without capacity (無機), which is abandonment. 'Without capacity' is reiterating that the two gates are for those without capacity, because they are without capacity, the teaching stops, hence saying releasing and abandoning. 'The first three lines of verse consider making' (初三行頌顧作) to 'teaching to make a metaphor' (教作譬), 'consider making' is the above equal teaching (齊教), 'teaching to make' is the above exploring and leading (探領), the meaning of equal teaching comes from the Bodhi tree (菩提樹), taking the meaning of small capacity beings as considering making, the meaning of exploring and leading is that the Dharmakaya is always compassionate on the ground, always teaching, why would it need consideration? Hence saying teaching to make. 'Oil smeared on the feet' (油涂足), some say: foreign countries are humid, the feet of those who are made to work often have cracks, hence oil is smeared. This saying is very vulgar, in the current sutra, cracks are compared to rivers, etc., where is oil smeared? 'Above, receiving the command has four, now only praising three' (上受命有四今但頌三), the first is as the text shows, the third is the fourth great capacity is about to move. Only lacking the second without seeking. 'The first twenty years' (初二十年), the above text has already quoted this twenty-year content in detail, and the debate has been completed. Now saying turning the teaching refers to the previous saying of turning the teaching while residing in the position of the Two Vehicles (二乘).
今以別惑見思名二十也。合譬中「佛亦如是合相失」者，上相失有四，知我樂小合父子相見。上相見文有二，先子見父又四，父見子亦四。今復應知若單以佛亦如是一句合父子相失，意仍未顯。次知我樂小一句合父子相見，意亦未顯。何者？上句借下句成，知樂小故義當相失；次下句借上句成，佛知樂小故得相見。樂小由退大所以相失，退大由樂小所以相見，故二句相成攝八句也。知樂小句義當便識。「未曾」至「其意」者，只一追喚即具二義，故云「總」也。上文譬中齊教、探領各有四段，擬宜有機、歡車、適愿。既但說于成就無漏，小乘教中無漏之言通於諸果，言成就者唯在後位，故亦總攝二四文也。上合有二：相信、委業，今不合體信者，驗知相信為旁、委業為正。言「委業」者，委即是命。「今初一行長頌受命領知上頌所無」者，上頌譬中全無命知，但有受命中三耳。
「初一行標斷德」者，以云內滅，內即惑體，三界惑盡故云內滅，故屬斷德也。「次標智德」者，既云若聞，聞教屬智，故云智德。以小智具故不欣大智，此二並舉失顯過。次「所以者何下六行雙釋智斷」者，初二行釋斷，次一行半釋智，次一行半重釋斷，次一行重釋智，故知初二行明自住小斷，次一行半明失大智，次一行半重釋小斷，
【現代漢語翻譯】 現代漢語譯本：現在用『別惑見思』來命名第二十（個譬喻）。在譬喻中，『佛亦如是合相失』，指的是前面的『相失』有四種情況，即因為貪圖小樂而忘記父子相見。前面的『相見』文有兩段，先是兒子見到父親有四種情況，然後是父親見到兒子也有四種情況。現在還應該知道，如果僅僅用『佛亦如是』一句來對應父子相失，意義仍然不明顯。其次，用『知我樂小』一句來對應父子相見，意義也不明顯。為什麼呢？因為前一句要藉助后一句才能成立，因為知道貪圖小樂，所以才對應『相失』；其次，后一句要藉助前一句才能成立，佛知道貪圖小樂，所以才能『相見』。因為貪圖小樂而捨棄了大的，所以才『相失』；因為捨棄了大的而貪圖小樂，所以才能『相見』，所以這兩句相互成就，總攝了八句的含義。『知樂小』一句的意義對應于『便識』。『未曾』到『其意』，僅僅一次追喚就具備了兩種含義，所以說是『總』。上面的譬喻中，齊教、探領各有四段，對應于擬宜有機、歡車、適愿。既然只是說成就無漏，小乘教中的『無漏』一詞可以通用於各種果位，說『成就』的只有在后位，所以也總攝了二四文的含義。上面結合有二：相信、委業，現在不結合體信，驗證知道相信是輔助的，委業是主要的。說『委業』，『委』就是『命』。『現在初一行長頌受命領知上頌所無』，上面的頌文中完全沒有命知，只有受命中三耳。 『初一行標斷德』，因為說『內滅』，『內』就是惑體的意思，三界的迷惑都斷盡了，所以說『內滅』，所以屬於斷德。『次標智德』，既然說『若聞』，聽聞教法屬於智慧，所以說智德。因為小智慧具足，所以不欣慕大智慧，這兩者並列舉出，顯示了過失。其次，『所以者何下六行雙釋智斷』，開始兩行解釋斷，接下來一行半解釋智，接下來一行半重新解釋斷，接下來一行重新解釋智，所以知道開始兩行說明安住于小的斷，接下來一行半說明失去大的智慧，接下來一行半重新解釋小的斷。
【English Translation】 English version: Now, 'separate delusions of views and thoughts' is named the twentieth (parable). In the parable, 'The Buddha is also like this, combining and losing each other,' refers to the previous 'loss' having four situations, namely forgetting the father-son reunion due to greed for small pleasures. The previous 'reunion' text has two sections, first the son seeing the father has four situations, and then the father seeing the son also has four situations. Now it should also be known that if only the sentence 'The Buddha is also like this' is used to correspond to the father-son loss, the meaning is still not clear. Secondly, using the sentence 'Knowing I enjoy small pleasures' to correspond to the father-son reunion, the meaning is also not clear. Why? Because the previous sentence needs to rely on the latter sentence to be established, because knowing the greed for small pleasures, it corresponds to 'loss'; secondly, the latter sentence needs to rely on the previous sentence to be established, the Buddha knows the greed for small pleasures, so it can 'reunite'. Because of greed for small pleasures and abandoning the great, it is 'loss'; because of abandoning the great and greed for small pleasures, it can 'reunite', so these two sentences complement each other, encompassing the meaning of eight sentences. The meaning of the sentence 'Knowing I enjoy small pleasures' corresponds to 'then recognizing'. 'Never' to 'its meaning', only one chase and call possesses two meanings, so it is said to be 'total'. In the above parable, 'equal teaching' and 'exploring and leading' each have four sections, corresponding to 'suitable opportunity', 'joyful cart', and 'appropriate wish'. Since it only speaks of achieving non-outflow, the term 'non-outflow' in the Hinayana (Small Vehicle) teaching can be applied to various fruits, and saying 'achieving' is only in the later position, so it also encompasses the meaning of the two four texts. The above combination has two: believing and entrusting karma, now not combining body belief, verifying and knowing that believing is auxiliary, and entrusting karma is the main. Saying 'entrusting karma', 'entrusting' is 'command'. 'Now the first line of the long verse receives the command to understand what the above verse does not have', the above verse completely lacks command and knowledge, but only has receiving the command in three aspects. 'The first line marks the virtue of cessation', because it says 'internal extinction', 'internal' means the body of delusion, the delusions of the three realms are all extinguished, so it is said 'internal extinction', so it belongs to the virtue of cessation. 'The next marks the virtue of wisdom', since it says 'if hearing', hearing the teachings belongs to wisdom, so it is said to be the virtue of wisdom. Because small wisdom is complete, it does not admire great wisdom, these two are listed together, showing the fault. Secondly, 'Why the following six lines explain wisdom and cessation in pairs', the first two lines explain cessation, the next one and a half lines explain wisdom, the next one and a half lines re-explain cessation, the next one line re-explains wisdom, so knowing that the first two lines explain dwelling in small cessation, the next one and a half lines explain losing great wisdom, the next one and a half lines re-explain small cessation.
次一行釋失大智。「分得大乘習果也」者，得初住時破一品無明名為習果。言「牛頭」者，《華嚴》云：「出離垢山，若用涂身火不能燒。」
十恩文者，文中自對室、衣、座三。初室有三恩，初一是通遍被之恩，次二是別拔與之恩，通被是四弘之始，別被是填愿中終，則發心後起行之來，自成道前處處蒙益，蒙益之相不出與拔，與拔之澤知何可報。所以難報者，初以自行之真令我修習，自稟教後退大輪迴，慈悲不離處處與拔。次衣恩有四者，我受教已大小並忘，處處調停知我機遂，即於此界頓漸道成，雖先正為大機，兼亦憂我善種，故於頓后便垂小化，彈斥淘汰錘砧鍛鍊，貶之以貧事草菴，誘之以富豪家業，宿萌稍剖尚未敷榮，長遠之恩何由可報？是故四中初以人天，次及三味。如來座恩有三者，至法華時始獲妙益，兼能利物，化道初成，難報之恩良有以也。所以第八是授記恩，九十令我能利物恩。所以室得衣故有覆育之恩，室有座故成與拔之用，座假衣室令自他行成，衣假座室令初后理顯，是故三義合成大恩，此始終恩將何以報？注家但云物不答施於天地，子不謝生於父母，以感報斯亡。今意正論荷恩難報，何得以亡報釋之？況復只緣令我報亡，斯恩叵報，故不得直以亡報釋之。凡言亡者，治彼不亡，今非
【現代漢語翻譯】 現代漢語譯本：接下來解釋『失去大智』。『分得大乘習果』是指，在證得初住位時，破除一品無明，這被稱為習果。說到『牛頭』，《華嚴經》中說：『從垢山中出來，如果用來涂身，火也不能燒燬。』（牛頭栴檀，一種珍貴的香木，比喻菩薩的功德能脫離煩惱，不被世俗所染）
關於十恩文，文中自己對應了室（住所）、衣（衣服）、座（座位）這三者。首先，住所（室）有三重恩德，第一重是普遍覆蓋的恩德，第二、三重是特別提拔給予的恩德。普遍覆蓋是從四弘誓願開始，特別提拔給予是填補誓願的終結。那麼，從發心之後開始修行，直到成道之前，處處都蒙受恩益。蒙受恩益的形態不外乎給予和提拔。給予和提拔的恩澤，要如何才能報答呢？之所以難以報答，首先是因為如來以自身修行的真實來引導我修習，自從我接受教誨后，便能避免在大輪迴中退轉，如來的慈悲無處不在，處處給予提拔。其次，衣服（衣）有四重恩德，我接受教誨后，大小乘法都不遺忘，處處調和，知道我的根機適合什麼，因此在這個世界頓悟或漸悟成道。雖然首先是爲了大根機的人，但也兼顧到我的善根，所以在頓悟之後，便垂示小乘教化，彈斥、淘汰、錘鍊、鍛鍊，貶謫我到貧困的地方，用茅草屋居住，又用富豪的家業來引誘我。宿世的善根稍微顯露，但尚未完全開花，這長遠的恩德要如何才能報答呢？因此，這四重恩德中，首先是人天乘的教化，其次是三昧（禪定）。如來的座位（座）有三重恩德，到了《法華經》時，我才開始獲得妙益，並且能夠利益眾生，教化之道初步成就，這難以報答的恩德確實是有原因的。所以，第八重恩德是授記之恩，第九、十重恩德是讓我能夠利益眾生。所以，因為有住所（室）才能得到衣服（衣），所以有覆蓋養育的恩德，因為有住所（室）才能成就給予和提拔的作用，座位（座）憑藉衣服（衣）和住所（室）才能使自利利他的修行成就，衣服（衣）憑藉座位（座）和住所（室）才能使初期的教化和後期的真理顯現。因此，這三重意義合成了大恩德，這從始至終的恩德要用什麼來報答呢？註釋家只是說，物品不報答天地的施予，子女不感謝父母的養育，認為用感恩來回報就等於消亡。我的意思是，真正論述的是承受恩德難以報答，怎麼可以用消亡來解釋報答呢？更何況只是爲了讓我報答而消亡，這種恩德是無法報答的，所以不能直接用消亡來解釋報答。凡是說到消亡，是爲了治理那些不消亡的，現在不是這種情況。
【English Translation】 English version: Next, explain 『losing great wisdom.』 『Dividing and obtaining the fruit of the Mahayana practice』 refers to breaking one grade of ignorance upon attaining the initial stage of dwelling (初住), which is called the fruit of practice. Speaking of 『ox-head』 (牛頭), the Avatamsaka Sutra (《華嚴經》) says: 『Coming out of the mountain of defilement, if used to anoint the body, fire cannot burn it.』 (牛頭栴檀, niu tou zhan tan, sandalwood from Ox-Head Mountain, a precious fragrant wood, used as a metaphor for the merit of a Bodhisattva being able to escape from afflictions and not be tainted by the mundane)
Regarding the text on the Ten Graces, the text itself corresponds to the three: dwelling (室), clothing (衣), and seat (座). First, the dwelling (室) has three graces. The first is the grace of universal coverage, and the second and third are the graces of special elevation and bestowal. Universal coverage begins with the Four Great Vows, and special bestowal is the culmination of fulfilling the vows. Thus, from the time of generating the aspiration until before attaining enlightenment, one receives benefits everywhere. The forms of receiving benefits are nothing more than giving and elevating. How can one repay the grace of giving and elevating? The reason it is difficult to repay is that, first, the Tathagata uses the truth of his own practice to guide me to practice. Since I received the teachings, I have been able to avoid regressing in the great cycle of rebirth. The Tathagata's compassion is always present, giving and elevating everywhere. Second, clothing (衣) has four graces. After I received the teachings, I did not forget the Greater or Lesser Vehicle, harmonizing everywhere, knowing what my capacity is suitable for. Therefore, in this world, I attain enlightenment through sudden or gradual means. Although it is primarily for those of great capacity, it also considers my good roots. Therefore, after the sudden enlightenment, he then shows the Lesser Vehicle teachings, scolding, eliminating, hammering, and forging, banishing me to a poor place, living in a thatched hut, and tempting me with the wealth of a rich family. The seeds of past lives are slightly revealed, but not yet fully blossomed. How can one repay this long-term grace? Therefore, among these four graces, the first is the teachings of humans and gods, and the second is samadhi (三味, san mei, meditative concentration). The Tathagata's seat (座) has three graces. It was not until the time of the Lotus Sutra (《法華經》) that I began to obtain wonderful benefits and was able to benefit sentient beings. The path of teaching was initially accomplished. There is indeed a reason for this difficult-to-repay grace. Therefore, the eighth grace is the grace of prediction of enlightenment (授記), and the ninth and tenth graces are the grace of enabling me to benefit sentient beings. Therefore, because there is a dwelling (室), one can obtain clothing (衣), so there is the grace of covering and nurturing. Because there is a dwelling (室), one can accomplish the function of giving and elevating. The seat (座) relies on clothing (衣) and dwelling (室) to enable the practice of benefiting oneself and others to be accomplished. The clothing (衣) relies on the seat (座) and dwelling (室) to enable the initial teachings and the later truth to be revealed. Therefore, these three meanings combine to form a great grace. How can one repay this grace from beginning to end? Commentators simply say that objects do not repay the giving of heaven and earth, and children do not thank their parents for their upbringing, believing that repaying with gratitude is equivalent to annihilation. My meaning is that the true discussion is that it is difficult to repay the grace received. How can one explain repayment with annihilation? Moreover, just for the sake of having me repay and then annihilate, this grace cannot be repaid. Therefore, one cannot directly explain repayment with annihilation. Whenever annihilation is mentioned, it is to govern those who do not annihilate, but this is not the case now.
領亡但領難報，二時既別且釋荷恩。
法華文句記卷第七(中)
法華文句記卷第七(下)
唐天臺沙門湛然述
釋藥草喻品
《法華論》以七譬立七對治，一顛倒功德增上慢煩惱熾然，求人天果報說火宅治。聲聞人與如來乘等，說窮子治。大乘上慢人謂無二乘，說雲雨譬治。實無涅槃生涅槃想，說化城治。不求大乘，以虛妄解脫為第一義，說系珠治。有大乘人取非大乘，說髻珠治。無功德人不取第一乘，說醫師治。若但依此七各有對治，則為法作譬說譬領解，佛以譬述等理似不成。應知論意，火宅則不指大車邊窮子，正用領付之意，雲雨令開權二乘故，化城以寶所引之，余則可知。他若云今品唯出生者，全達經旨，況復論文從於能潤以雨為名，經從所潤故云藥草。藥草則二乘不無，一雨則述其歸大。嘉祥雲：「草木有二，一不知同，二不知異。」若有瑞草，即能知同以喻迦葉，此則但從迦葉所領可爾。若從佛述，豈可余之藥草悉云不知？又亦不知三草二木是瑞非瑞，是故須云今昔方顯瑞之是非。今謂至此法華，何得更有非瑞之草？應云是諸草木雖元一地所生一味一澤，而不自知，忽蒙開顯莫非祥瑞，乃使彈指合掌通成妙因，生無生慧咸成種智。
然文中四悉且從迦葉領述邊說
【現代漢語翻譯】 領受死亡只是領受了難以回報的恩情，前世和今生既然已經區分，就應該放下揹負的恩德。（領亡：指領受死亡；難報：指難以回報的恩情；二時：指前世和今生；荷恩：指揹負的恩德。）
《法華文句記》卷第七(中)
《法華文句記》卷第七(下)
唐代天臺宗沙門湛然 述
解釋藥草譬喻品
《法華論》用七個譬喻建立七種對治方法：對於顛倒功德、增上慢、煩惱熾盛，追求人天果報的人，用火宅的譬喻來對治。對於認為聲聞乘和如來乘相等的人，用窮子的譬喻來對治。對於大乘根性但有增上慢的人，認為沒有二乘，用雲雨的譬喻來對治。對於實際上沒有涅槃卻產生涅槃的想法的人，用化城的譬喻來對治。對於不追求大乘，把虛妄的解脫當作第一義的人，用系珠的譬喻來對治。對於有大乘根性卻執取非大乘法的人，用髻珠的譬喻來對治。對於沒有功德的人，不接受第一乘，用醫師的譬喻來對治。如果僅僅根據這七個譬喻各自的對治作用來理解，那就是用法來作譬喻，用譬喻來領會理解，佛陀用譬喻來闡述道理似乎就不能成立了。應該知道《法華論》的用意，火宅的譬喻並不指向大車邊的窮子，而是著重於領受和交付的意義。雲雨的譬喻是爲了開顯權宜的二乘法，化城的譬喻是用寶所來引導。其餘的譬喻可以依此類推。如果有人說這一品只是關於出生的人，那就完全理解了經文的旨意。更何況論文是從能滋潤的角度以雨來命名，而經文是從所滋潤的角度所以說藥草。藥草的譬喻並非沒有二乘，一雨的譬喻是闡述他們歸向大乘。嘉祥大師說：『草木有兩種，一種是不知相同，一種是不知相異。』如果有瑞草，就能知曉相同，可以用它來比喻迦葉（Mahākāśyapa），這樣就只是從迦葉所領受的角度來說才可以。如果從佛陀闡述的角度來說，難道其餘的藥草都可以說是不知道嗎？而且也不知道三草二木是瑞草還是非瑞草。所以必須說現在和過去才顯現出瑞草和非瑞草的區別。現在說到了這部《法華經》（Lotus Sutra），怎麼還會有非瑞的草呢？應該說是這些草木雖然原本在一塊土地上生長，接受同一種味道和滋潤，但是它們自己並不知道，忽然蒙受開顯，沒有哪一種不是吉祥的徵兆，於是彈指合掌都成為微妙的因，生起無生的智慧，全部成就種智（Sarvajñāna）。
然而，經文中的四悉檀（catuḥ-pratisaṃvidā）且從迦葉領受和闡述的角度來說。
【English Translation】 To receive death is merely to receive a kindness difficult to repay; since the past and present lives are already distinct, one should relinquish the burden of gratitude. (領亡: refers to receiving death; 難報: refers to a kindness difficult to repay; 二時: refers to the past and present lives; 荷恩: refers to bearing the burden of gratitude.)
Annotations on the Words and Phrases of the Lotus Sutra, Volume 7 (Middle)
Annotations on the Words and Phrases of the Lotus Sutra, Volume 7 (Lower)
Compiled by Śramaṇa Zhanran of Tiantai, Tang Dynasty
Explanation of the Parable of the Medicinal Herbs
The Treatise on the Lotus Sutra establishes seven antidotes with seven parables: For those who are inverted in merit, arrogant, and whose afflictions are blazing, seeking the rewards of humans and gods, the parable of the burning house is used as an antidote. For those who consider the Śrāvakayāna (Voice-Hearer Vehicle) equal to the Tathāgatayāna (Thus Come One Vehicle), the parable of the poor son is used as an antidote. For those of the Mahāyāna (Great Vehicle) who are arrogant and think there is no Two Vehicles, the parable of the clouds and rain is used as an antidote. For those who actually have no Nirvāṇa (extinction) but conceive the idea of Nirvāṇa, the parable of the phantom city is used as an antidote. For those who do not seek the Mahāyāna and regard illusory liberation as the ultimate meaning, the parable of the jewel in the robe is used as an antidote. For those who have the Mahāyāna nature but grasp non-Mahāyāna teachings, the parable of the jewel in the topknot is used as an antidote. For those without merit who do not accept the Supreme Vehicle, the parable of the physician is used as an antidote. If one understands only according to the individual antidotal effects of these seven parables, then it would be using the Dharma to create parables, and using parables to grasp understanding, and the Buddha's (Buddha) use of parables to explain the principles would seem untenable. It should be understood that the intention of the Treatise on the Lotus Sutra is that the parable of the burning house does not refer to the poor son by the great cart, but emphasizes the meaning of receiving and entrusting. The parable of the clouds and rain is to reveal the provisional Two Vehicles, and the parable of the phantom city is to guide with the treasure land. The remaining parables can be understood by analogy. If someone says that this chapter is only about those who are born, then they have fully understood the meaning of the sutra. Moreover, the treatise names it 'rain' from the perspective of what can moisten, while the sutra calls it 'medicinal herbs' from the perspective of what is moistened. The parable of the medicinal herbs does not exclude the Two Vehicles, and the parable of the one rain describes their return to the Great Vehicle. Master Jixiang (嘉祥) said: 'There are two types of plants, one that does not know sameness, and one that does not know difference.' If there is an auspicious herb, it can know sameness, and it can be used to symbolize Kāśyapa (Mahākāśyapa); in this case, it is acceptable to speak only from the perspective of what Kāśyapa received. If speaking from the perspective of the Buddha's explanation, how can the remaining medicinal herbs all be said to not know? Furthermore, it is also not known whether the three herbs and two trees are auspicious or not. Therefore, it must be said that only now and in the past is the distinction between auspicious and non-auspicious revealed. Now that we have reached this Lotus Sutra (Lotus Sutra), how can there still be non-auspicious herbs? It should be said that although these herbs and trees originally grow on the same land, receiving the same flavor and moisture, they do not know it themselves. Suddenly, they receive revelation, and none of them are not auspicious omens, so that snapping fingers and joining palms all become subtle causes, giving rise to the wisdom of non-birth, and all accomplish the seed wisdom (Sarvajñāna).
However, the four kinds of eloquence (catuḥ-pratisaṃvidā) in the text are discussed from the perspective of Kāśyapa's reception and explanation.
，于中先總徴起，次「土地」下別釋四悉以酬向徴。初世界中二，先譬、次合。譬中土地約今，草木兼昔，故云「通皆有用」，藥草在今，藥之草故，名為「藥草」。「所生」等者，若從如來所述義邊，無非是藥，故云「通皆有用」；若從能領中草為名，則只應雲中草品耳，故云「藥草用強」。「有漏」下合，先合昔，次「無漏」下合今，于中先合，次引證，三「述其」下結意。初文者，
問：
若從佛述，應云草木及以地雨，今品既是述成之文，如何但指聲聞中草云四大弟子等耶？
答：
實如所問，言通意別故云藥草，言別意通且指聲聞。佛意雖通述，其得解別在迦葉，述其不及及以覆宗，若別若通皆成藥草；地雨復是述其領實，故不別說。
「佛贊」下證者，《經》「告摩訶迦葉」者，迦葉居僧之首故別告之，故知信解雖具列四人空生居首，然自陳之唱屬在迦葉故今別告。又言「及諸大弟子」，信知得悟不專四人。「述其」等者，悟必通該、領述從別，佛雙述善哉及迦葉領通名藥草，並與歡喜意同，及領兼述同名世界，故可從通。
次文二：先譬、次合。譬中雲「叢育」等者，譬昔各有積習，故名為「叢」。「育」養也。「日久」者，經二萬億猶在方便，今始開顯故曰「
【現代漢語翻譯】 現代漢語譯本： 於此，首先總括地發起提問，然後從『土地』開始，分別解釋四悉檀（Siddhartha）以迴應先前的提問。最初在世界中分為兩部分，先是比喻，然後是合喻。比喻中，土地是就現在而言，草木則兼顧過去，所以說『通皆有用』，藥草是就現在而言，可以製藥的草，所以稱為『藥草』。『所生』等，如果從如來所說的意義方面來看，沒有不是藥的，所以說『通皆有用』；如果從能夠領悟的中草為名，那麼就應該只說是中草品而已，所以說『藥草用強』。『有漏』以下是合喻，先合喻過去，然後『無漏』以下合喻現在，其中先合喻，然後引用經文作證，第三『述其』以下總結意思。最初的文句是： 問： 如果從佛陀的敘述來看，應該說草木以及土地雨露，現在這一品既然是敘述成就的文章，為什麼只指聲聞的中草，說四大弟子等呢？ 答： 確實如你所問，言語是通用的，意義是分別的，所以說藥草，言語是分別的，意義是通用的，且只指聲聞。佛陀的意義雖然是通用的，但敘述他們獲得解脫的差別在於迦葉（Kasyapa），敘述他們不及之處以及重新歸宗，無論是差別還是通用，都成為藥草；土地雨露又是敘述他們領悟的實際，所以不另外說明。 『佛贊』以下是引證，經文『告摩訶迦葉（Mahakasyapa）』，迦葉（Kasyapa）是僧團的首領，所以特別告訴他，因此知道信解雖然都列出了四個人，須菩提（Subhuti）居於首位，然而自我陳述的唱和屬於迦葉（Kasyapa），所以現在特別告訴他。又說『及諸大弟子』，相信知道領悟的不只是四個人。『述其』等，領悟必定是普遍包含的，領悟和敘述是從差別出發的，佛陀同時敘述善哉以及迦葉（Kasyapa）領悟通用，名為藥草，並且與歡喜的意義相同，領悟和敘述兼顧，同樣名為世界，所以可以從通用方面理解。 接下來的文句分為兩部分：先是比喻，然後是合喻。比喻中說『叢育』等，比喻過去各自有積累的習氣，所以稱為『叢』。『育』是養育的意思。『日久』，經過二萬億年仍然在方便之中，現在才開始開顯，所以說『
【English Translation】 English version: Here, first, a general question is raised, and then, starting from 'land', the Four Noble Truths (Siddhartha) are explained separately to answer the previous question. Initially, it is divided into two parts in the world, first a metaphor, then a combination of metaphors. In the metaphor, the land refers to the present, while the plants and trees encompass the past, so it is said 'all are useful'. Medicinal herbs refer to the present, herbs that can be used for medicine, so they are called 'medicinal herbs'. 'What is produced' etc., if viewed from the meaning described by the Tathagata (Thus Come One), there is nothing that is not medicine, so it is said 'all are useful'; if named from the medium herbs that can be understood, then it should only be said to be medium herbs, so it is said 'medicinal herbs are strong'. 'Leaky' below is a combination of metaphors, first combining the past, then 'non-leaky' below combining the present, in which the combination comes first, then the citation of scriptures as evidence, and third, 'narrating' below summarizes the meaning. The initial sentence is: Question: If viewed from the Buddha's narration, it should be said that plants, trees, land, and rain, since this chapter is a narrative of accomplishment, why only refer to the medium herbs of the Sravakas (listeners), saying the Four Great Disciples etc.? Answer: Indeed, as you asked, the language is universal, and the meaning is distinct, so it is said medicinal herbs, the language is distinct, and the meaning is universal, and it only refers to the Sravakas (listeners). Although the Buddha's meaning is universal, the difference in narrating their attainment of liberation lies in Kasyapa (Mahakasyapa), narrating their shortcomings and returning to the sect, whether it is different or universal, it becomes medicinal herbs; land and rain are also narrating their understanding of the reality, so it is not explained separately. 'Buddha praises' below is the citation, the scripture 'telling Mahakasyapa (Mahakasyapa)', Kasyapa (Mahakasyapa) is the leader of the Sangha (monastic community), so he is specially told, so it is known that although faith and understanding list four people, Subhuti (Subhuti) is at the top, but the chanting of self-statement belongs to Kasyapa (Mahakasyapa), so he is now specially told. It also says 'and all the great disciples', believing that those who know and understand are not only four people. 'Narrating' etc., understanding must be universally inclusive, understanding and narration start from the difference, the Buddha simultaneously narrates the goodness and Kasyapa (Mahakasyapa) understands the universal, named medicinal herbs, and has the same meaning as joy, understanding and narration take into account, also named the world, so it can be understood from the universal aspect. The following sentences are divided into two parts: first a metaphor, then a combination of metaphors. The metaphor says 'growing in clusters' etc., metaphorically speaking, each has accumulated habits in the past, so it is called 'cluster'. 'Nurturing' means raising. 'For a long time', after two hundred million years, it is still in convenience, and now it is beginning to be revealed, so it is said '
一蒙雲雨」。此下次喻今，「雲雨如」下釋。言「扶蔬」者，「扶」謂扶助。《爾雅》云：「林有草木曰蔬。」以昔助今堪可與記。言「暐曄」者，明盛貌也。一蒙雲雨使草木敷榮，無始性德如地，發大乘心如種，發二乘心如草木芽莖，今入初住如同成佛乘芽莖等。內具十力名「力」，力有勝能為「用」，對於芽莖故具名「內」，小果得記如芽豐等。「譬諸」下合昔，「今得」下合今，先合、次證、后結意。初文者，既開顯已自利兼物，從於自他受益得名，名為為人。次對治、第一義中二譬合。譬中亦初譬昔，「今蒙」下譬今。言「四大」等者，世藥三品俱非藥王，下治四大、中益五藏、上可還年。言「風冷」者，略標二大，昔除四住病，但養五分身，還真理年、駐變易色，今蔭以無緣慈雲、灑以無私法雨，使其遠種獲益無偏，使無常微草乃成常住藥王，自行兼人悉除三惑，故云「遍治」。當知自他併成常身佛大仙也。次「譬諸無漏」四字合昔，從「聞經」下合今，亦合證結意。言「嘉著」等者，「嘉」善也。「著」漏也。「稱」字去聲。善始令終名為「嘉著」。聞契理故曰「稱微」。且寄二乘領解以說，故皆云「無漏」，此併成于佛乘。四悉言是對治第一義者，從遍治邊即對治義，從成仙邊即第一義。「余約教等三
【現代漢語翻譯】 『一蒙雲雨』。這是用之前的比喻來比擬現在，下面的『雲雨如』是解釋。說到『扶蔬』，『扶』是扶助的意思。《爾雅》中說：『林中有草木叫做蔬。』用過去扶助現在，可以用來記載。說到『暐曄』，是光明盛大的樣子。一次蒙受雲雨，使得草木繁榮茂盛，無始以來的自性功德就像大地，發起大乘之心就像種子，發起二乘之心就像草木的芽莖，現在進入初住位，就像成就佛乘的芽莖等。內在具有十力，稱為『力』，力具有殊勝的功能，稱為『用』，對於芽莖來說，所以具備『內』的含義，小果得到授記，就像芽豐等。『譬諸』以下是合昔，『今得』以下是合今，先合、次證、后結意。初文，既然已經開顯，就能夠自利兼利他人，從自身和他人的受益而得名，稱為為人。其次是對治、第一義中的兩個比喻的結合。比喻中也是先比喻過去，『今蒙』以下比喻現在。說到『四大』等，世間的藥物三品都不是藥王，下品治療四大，中品補益五臟，上品可以返老還童。說到『風冷』，是略微地標示兩大，過去去除四住煩惱的疾病，只是滋養五分法身，返還真理之年，駐留變易之色，現在用無緣慈悲的雲朵覆蓋，用無私的法雨灑下，使得遠處的種子獲得利益沒有偏頗，使得無常的微小草木，成就常住的藥王，自己修行兼顧他人，全部去除三種迷惑，所以說『遍治』。應當知道，自身和他人共同成就常身佛大仙。其次，『譬諸無漏』四個字是合昔，從『聞經』以下是合今，也是合證結意。說到『嘉著』等，『嘉』是善的意思。『著』是執著的意思。『稱』字讀去聲。善始令終叫做『嘉著』。聽聞契合真理，所以說『稱微』。姑且寄託二乘的領悟來解說，所以都說『無漏』，這些都成就於佛乘。四悉檀來說，是對治第一義，從遍治的方面來說，就是對治義，從成就仙人的方面來說，就是第一義。其餘的關於教等三義。
【English Translation】 『A single covering of clouds and rain』. This uses the previous analogy to compare to the present, and the 『clouds and rain are like』 below is the explanation. Speaking of 『supporting vegetables』, 『supporting』 means to assist. The 『Er Ya』 says: 『A forest with grasses and trees is called vegetables.』 Using the past to assist the present can be used for recording. Speaking of 『wei ye』 (暐曄), it is the appearance of bright flourishing. A single covering of clouds and rain causes grasses and trees to flourish, the inherent virtue from beginningless time is like the earth, generating the Bodhi mind (發大乘心) is like a seed, generating the mind of the Two Vehicles (二乘) is like the sprouts of grasses and trees, now entering the initial stage of abiding (初住) is like the sprouts of the Buddha Vehicle (佛乘) being accomplished. Internally possessing the ten powers (十力) is called 『power』 (力), power has superior function, called 『use』 (用), in relation to the sprouts, therefore it possesses the meaning of 『internal』 (內), the small fruit receiving prediction is like the abundance of sprouts. 『Like unto』 (譬諸) below is combining the past, 『now attaining』 (今得) below is combining the present, first combining, then proving, then concluding the meaning. The initial text, since it has already revealed, is able to benefit oneself and others, from the benefit of oneself and others it gains the name, called benefiting people. Secondly, it is the combination of two analogies in the antidotal and the first principle. In the analogy, it is also first analogizing the past, 『now receiving』 (今蒙) below is analogizing the present. Speaking of 『four great elements』 (四大) etc., the three grades of worldly medicine are not medicine kings, the lower grade treats the four great elements, the middle grade benefits the five viscera, the upper grade can rejuvenate. Speaking of 『wind and cold』 (風冷), it is briefly indicating the two great elements, in the past removing the disease of the four abodes of affliction (四住煩惱), it only nourished the five aggregates of the Dharma body (五分法身), returning to the year of truth, dwelling in the color of change, now covering with the clouds of causeless compassion (無緣慈悲), sprinkling with the rain of selfless Dharma (無私法雨), causing the distant seeds to obtain benefit without bias, causing the impermanent tiny grasses and trees to accomplish the permanent medicine king, cultivating oneself and benefiting others, completely removing the three confusions, therefore it says 『universally treating』 (遍治). It should be known that oneself and others together accomplish the permanent body Buddha great immortal. Secondly, the four words 『like unto the un-outflow』 (譬諸無漏) is combining the past, from 『hearing the sutra』 (聞經) below is combining the present, it is also combining the proof and concluding the meaning. Speaking of 『auspicious attachment』 (嘉著) etc., 『auspicious』 (嘉) means good. 『Attachment』 (著) means clinging. The word 『稱』 is read in the departing tone. Good beginning and good ending is called 『auspicious attachment』. Hearing that it accords with the truth, therefore it says 『matching subtle』 (稱微). For the time being, entrusting the understanding of the Two Vehicles to explain, therefore all say 『un-outflow』 (無漏), these all accomplish in the Buddha Vehicle. In terms of the four siddhantas (四悉檀), it is the antidotal and the first principle, from the aspect of universally treating, it is the antidotal meaning, from the aspect of accomplishing immortals, it is the first principle. The rest is about the three meanings of teaching etc.
不記云云」者，草木即是三教，地雨即是圓教，即為約教。若本跡者，本住智地曾施雲雨，跡為草木引彼增長，觀心具如《玄》文利益妙后。又約藥為觀者，如《止觀》第十。四藥治見備述權實，思亦例然，舊師雖云述佛恩深，無十恩意述亦不遍。古師亦不以教作而為探領；縱立探領，此亦只如下文南嶽所判權功德耳。「師云」者，正指南嶽。二乘雖復自領己界，既云善說，即是具領一代權實，今佛委悉述其所領。「十三偈」下，文將古所引還破古人，迦葉雖自領佛恩深，其如佛述善說如來真實功德，豈獨二乘法耶？「教作譬是佛權功德」者，亦斥古人述不周遍，教作人譬是權法中少分而已。具如前釋。他日即是二他義也。他即是權，應云此實我子，豈獨教作人耶？
「今言」下今師釋也。「始天性」等者，天性即指大通佛所，如十恩中初恩意也。「中間」下具如已下九恩意也。天性猶通、結緣從別。「自微」等者，「自」從也，從小之大至第十恩，故云「諸」也，豈止一代教耶？「雙述」等者，兩處謂方便、火宅也。以信解中雙領兩處，今亦雙述二處所領。若不爾者，徒述何益？「善說」下述其具領如來權實教法，此約因緣釋也。故不同他引論破無小也。「又華嚴云」去，遍述所領即約教也。前釋尚總，此釋
【現代漢語翻譯】 現代漢語譯本： 『不記云云』指的是，草木即是三教（指儒釋道三教），地雨即是圓教（佛教天臺宗的最高教義），這就是約教（一種簡略的教法）。如果從本跡（佛教用語，指佛的本地和垂跡）來說，本是指佛住在智慧之地，曾經施予雲雨（比喻佛法），跡是指草木因雲雨而生長，觀心的具體內容就像《玄義》（《摩訶止觀玄義》）文中所說的利益和微妙之處。又可以把藥比作觀行者，如《止觀》（《摩訶止觀》）第十卷所說。四種藥（比喻四種修行方法）治療各種見解，詳細闡述了權（方便法）和實（真實法），思（指思惑）也可以這樣類推。舊師雖然說闡述佛恩深厚，但沒有十恩（指佛的十種恩德）的意涵，闡述也不夠全面。古師也不把教作（指佛的教化事業）作為探領（指深入領會），即使設立探領，也只是如下文南嶽（指慧思禪師）所判定的權功德（方便的功德）而已。「師云」指的是南嶽慧思禪師。二乘（聲聞乘和緣覺乘）雖然只是領悟自己境界內的道理，既然說是善說，就是全面領會了佛陀一代時教的權實之法，現在佛陀詳細地闡述他們所領悟的。「十三偈」以下，經文將古人所引用的內容反過來駁斥古人，迦葉（佛陀的十大弟子之一）雖然領悟了佛恩深厚，但是佛陀闡述善說如來真實功德，難道僅僅是二乘法嗎？「教作譬是佛權功德」也是爲了駁斥古人闡述的不夠周全，把教作人比作權法中的少部分而已。具體內容如前面的解釋。他日就是二他（指權和他）的含義。他就是權，應該說這是我真實的兒子，難道僅僅是教作人嗎？
『今言』以下是今師（指湛然法師）的解釋。『始天性』等，天性指的是大通佛（過去佛名）的處所，如十恩中的初恩的含義。『中間』以下，具體內容如已下的九恩的含義。天性猶如通，結緣是從別。「自微」等，「自」是「從」的意思，從小到大，直到第十恩，所以說是『諸』，難道僅僅是一代時教嗎？「雙述」等，兩處指的是方便和火宅（比喻三界）。因為在信解中雙重領悟了這兩處，現在也雙重闡述這兩處所領悟的。如果不是這樣，徒勞地闡述有什麼用？「善說」以下，闡述他們全面領悟如來權實教法，這是從因緣來解釋的。所以不同於其他人引用論點來破斥沒有小乘法。「又華嚴云」開始，普遍闡述所領悟的，這是從教義來解釋的。前面的解釋還比較概括，這個解釋
【English Translation】 English version: 『Not recording thus and thus』 refers to the fact that grass and trees are the Three Teachings (referring to Confucianism, Buddhism, and Taoism), and the rain on the earth is the Perfect Teaching (the highest doctrine of the Tiantai school of Buddhism), which is the abbreviated teaching. If speaking from the perspective of the Original and Manifestation (a Buddhist term referring to the original nature and manifested form of the Buddha), the Original refers to the Buddha dwelling in the land of wisdom, having bestowed clouds and rain (a metaphor for the Buddha's teachings), and the Manifestation refers to the grass and trees growing because of the clouds and rain. The specifics of contemplating the mind are like the benefits and subtleties described in the text of 『Xuanyi』 (『Mohe Zhiguan Xuanyi』). Also, medicine can be compared to the practitioner of contemplation, as described in the tenth volume of 『Zhiguan』 (『Mohe Zhiguan』). The four medicines (a metaphor for the four methods of practice) cure various views, elaborating on the provisional (expedient means) and the real (true Dharma), and thought (referring to delusions of thought) can be inferred in the same way. Although the old teachers said that they were expounding the Buddha's profound grace, they did not have the meaning of the Ten Graces (referring to the ten kinds of Buddha's grace), and their exposition was not comprehensive. The ancient teachers also did not take the 『teaching act』 (referring to the Buddha's teaching activities) as a means of profound understanding; even if they established a profound understanding, it would only be the provisional merit (expedient merit) judged by Nanyue (referring to Chan Master Huisi) as described below. 『The Master says』 refers to Nanyue Huisi. Although the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) only comprehend the principles within their own realms, since it is said to be 『skillful speech,』 it means that they have fully comprehended the provisional and real teachings of the Buddha's entire lifetime of teachings, and now the Buddha elaborates on what they have comprehended in detail. Below 『Thirteen Verses,』 the text uses what the ancients quoted to refute the ancients. Although Kāśyapa (one of the Buddha's ten great disciples) comprehended the Buddha's profound grace, how could the Buddha's elaboration on the skillful speech of the Tathāgata's true merits and virtues be limited to the teachings of the Two Vehicles? 『Teaching acts are like the Buddha's provisional merits』 is also to refute the ancients' incomplete exposition, comparing the teaching act to only a small part of the provisional Dharma. The specifics are as explained earlier. 『Another day』 is the meaning of the two 『others』 (referring to provisional and other). 『Other』 is provisional, and it should be said that this is my true son, not just the teaching act?
『Now speaking』 below is the explanation of the present teacher (referring to Venerable Zhanran). 『Beginning with the innate nature』 and so on, the innate nature refers to the place of the Great Penetrating Buddha (a past Buddha), like the meaning of the first grace in the Ten Graces. 『In the middle』 below, the specifics are like the meaning of the nine graces below. Innate nature is like the general, and establishing affinity is from the specific. 『From the subtle』 and so on, 『from』 means 『starting from,』 from small to large, until the tenth grace, so it is said 『all,』 is it only the teachings of one lifetime? 『Double exposition』 and so on, the two places refer to expedient means and the burning house (a metaphor for the Three Realms). Because they doubly comprehended these two places in faith and understanding, now they also doubly expound what they have comprehended in these two places. If not, what is the benefit of expounding in vain? 『Skillful speech』 below, expounds their comprehensive understanding of the Tathāgata's provisional and real teachings, this is explained from the perspective of cause and condition. Therefore, it is different from others quoting arguments to refute that there is no Small Vehicle. 『Also, the Avatamsaka Sutra says』 onwards, universally expounding what has been comprehended, this is explained from the perspective of doctrine. The previous explanation was still relatively general, this explanation
則別，總別義一，本即觀心大意同前。
「領所不及」者，舉迦葉之不及，顯余類之有分。又出迦葉之不及，示迦葉之遍領。又示迦葉之遍領，則知一攝一切。于中先列，次「所以者何」下釋。釋意者，若但述二乘，只應從中草題品，于所領外更述不及，令知如向所例意也。又說不能盡之言，寄之以明不盡，佛說不盡況迦葉耶？此中先敘佛意，佛意既遍驗領有窮。次「那忽」下責其齊教通貫諸句，「不道」下正述不及。「退進」等者，以二乘位望上為進、望下為退。十界各各自有因果，不由次第故名為橫，一人漸起亦得為豎，今取雜起及具有邊，但得為橫。又以多人次第相望及法淺深亦得為豎，人人各住亦得為橫。「七方便豎」者，若七人各七先後相望，七人各一大小相望，七人傳入七人入實俱得名豎。「又三世名亦橫亦豎」者，世世遍於十方十界亦名為橫，如是品類皆從諸味八教調熟，方於今日與迦葉等或同或別，未聞遍領故佛示之。
「夫山川」至「不及」者，此非橫非豎不及，如下諸文結差無差、無差即差，差即無差不當橫豎，無差即差而橫而豎，今從無差名非橫豎，從而差邊如前橫等。初山川下具對諸法，皆與理等同以一地而總貫之。初有人以地譬賴耶常住，其理不成，對五陰世間以明一實，差
【現代漢語翻譯】 現代漢語譯本：總的來說，『則別』和『總別』的意義是一樣的，其根本在於觀心的要旨，與前面所說相同。 『領所不及』，是舉例說明Mahākāśyapa（摩訶迦葉，佛陀的十大弟子之一，以頭陀行著稱）的不能完全領會，從而彰顯其他弟子有所領會的部分。進一步指出Mahākāśyapa的不能完全領會，是爲了顯示Mahākāśyapa在其他方面領會的普遍性。又顯示Mahākāśyapa領會的普遍性，就可知一即一切，一切即一。其中先列出觀點，然後在『所以者何』之後進行解釋。解釋的意義在於，如果只是敘述聲聞乘和緣覺乘，只應該從草題品中選取，在所領會之外再敘述不能領會的，是爲了讓人知道如同之前所舉的例子一樣。又說不能完全窮盡的話語，寄託於此來表明不窮盡的道理，佛陀都不能完全窮盡，更何況是Mahākāśyapa呢？這裡先敘述佛陀的意圖，佛陀的意圖是普遍驗證領會是有窮盡的。接著在『那忽』之後責備他們用齊教貫通各個句子，『不道』之後正式敘述不能完全領會。『退進』等等，是以二乘的地位向上看是進，向下看是退。十法界各自有各自的因果，不按照次第，所以稱為橫，一個人逐漸升起也可以稱為豎，現在取雜亂升起以及具有邊際的情況，只能稱為橫。又以多人次第相望以及佛法的淺深也可以稱為豎，人人各自安住也可以稱為橫。『七方便豎』，如果七個人各自有先後相望，七個人各自有大小相望，七個人傳入，七個人入實，都可以稱為豎。『又三世名亦橫亦豎』，世世遍於十方十界也稱為橫，像這樣的品類都從諸味八教調熟，才在今天與Mahākāśyapa等同或不同，因為沒有聽說過普遍領會，所以佛陀才向他展示。 『夫山川』至『不及』，這不是橫也不是豎的不及，如下面的文章總結差別與無差別、無差別即差別，差別即無差別，不應當用橫豎來衡量，無差別即差別，既橫又豎，現在從無差別的角度來說是非橫非豎，從而從差別的角度來說如同之前的橫等等。開始從山川下具體地對比各種法，都與理等同，用一個地來總括它們。開始有人用地來比喻Ālaya-vijñāna（阿賴耶識，佛教唯識宗所說的第八識，是宇宙萬有的本源），這個道理不能成立，對比五陰世間來表明一實，差別。
【English Translation】 English version: Generally speaking, the meanings of 'ze bie' and 'zong bie' are the same, and their foundation lies in the essence of contemplating the mind, which is the same as what was said before. 'Ling suo bu ji' (what is not fully comprehended) is an example of Mahākāśyapa's (one of the Buddha's ten great disciples, known for his ascetic practices) inability to fully comprehend, thereby highlighting the parts that other disciples comprehended. Further pointing out Mahākāśyapa's inability to fully comprehend is to show Mahākāśyapa's universality of comprehension in other aspects. Furthermore, showing Mahākāśyapa's universality of comprehension, one can know that one is all, and all is one. Among them, the viewpoint is listed first, and then explained after 'suo yi zhe he' (the reason for this). The meaning of the explanation is that if only the Śrāvakayāna (the Vehicle of the Hearers) and Pratyekabuddhayāna (the Vehicle of Solitary Buddhas) are described, one should only select from the chapter on preliminary topics. Describing what is not comprehended in addition to what is comprehended is to let people know that it is like the examples given before. Also, saying words that cannot be completely exhausted is entrusted to this to show the principle of inexhaustibility. If the Buddha cannot completely exhaust it, how much more so Mahākāśyapa? Here, the Buddha's intention is described first. The Buddha's intention is to universally verify that comprehension is finite. Then, after 'na hu' (how suddenly), they are blamed for using the uniform teaching to connect the various sentences. After 'bu dao' (not saying), it is formally described that they cannot fully comprehend. 'Retreat and advance' etc., is because the position of the two vehicles is considered advance when looking upwards and retreat when looking downwards. The ten realms each have their own causes and effects, not according to order, so it is called horizontal. A person gradually rising can also be called vertical. Now, taking the situation of chaotic rising and having boundaries, it can only be called horizontal. Also, the order of many people looking at each other and the depth of the Dharma can also be called vertical. People each dwelling in their own place can also be called horizontal. 'Seven expedient verticals', if seven people each have a sequence of before and after looking at each other, seven people each have a size looking at each other, seven people transmit, and seven people enter reality, all can be called vertical. 'Also, the name of the three times is both horizontal and vertical', the world pervading the ten directions and ten realms is also called horizontal. Categories like this are all matured from the various flavors and eight teachings, and only today are they equal to or different from Mahākāśyapa. Because it has not been heard that they universally comprehend, the Buddha shows it to him. 'Fu shan chuan' (Now mountains and rivers) to 'bu ji' (not comprehended), this is neither horizontal nor vertical non-comprehension. The following articles summarize difference and non-difference, non-difference is difference, difference is non-difference, it should not be measured by horizontal and vertical. Non-difference is difference, both horizontal and vertical. Now, from the perspective of non-difference, it is non-horizontal and non-vertical, and thus from the perspective of difference, it is like the previous horizontal etc. Starting from mountains and rivers, specifically compare the various dharmas, all of which are equal to the principle, using one earth to encompass them. Initially, someone used the earth to compare Ālaya-vijñāna (the storehouse consciousness, the eighth consciousness in Yogācāra Buddhism, the source of all phenomena), this principle cannot be established, comparing the five skandhas world to show one reality, difference.
無差等無非實相，故「總言地」。次「草木」下約五乘七善習因，對於一實明差無差等。次「一云」下至「初三末一」，約五時教對今一實，明差無差等。先喻，次「如來」下合。生公以云喻法，注家以云喻應，奈何道中天真而謝俗子，篤論其理何道俗哉！「如龍興」下譬佛身中能被法體。總譬「是為」下總合，更無進退橫豎等也。雖具橫豎及亦橫豎對於一實，任運施設論非橫豎，約開顯說，結差無差則開前一切皆成無差。次「不及」下明佛斥不及意，二乘初聞始入初住，且自述己所入之法，佛欲委述所不領者其法尚多，二乘若聞亦成遍領，具如前說。言「未窮」者，極指后地豎入邊說，若欲遍述未暇窮終，所以迦葉述己者是。初是因緣釋。又「初悟」下約教，若迦葉領己即攝一切，以圓對偏即遍領教也。迦葉所證即「初阿」也。既即后荼遍領無別。「又權行」下本跡，唯闕觀心，具如《玄》文釋法中說。若依今領者，即空故差即無差，即假故無差即差，即中故非差非不差，橫豎例知。
廣述成中二段，初文具述三草二木差無差等，即是廣釋領所不及。既責迦葉領所不及，所以下文仍嘆迦葉者，明其雖復有領不及，縱領諸意不出權實復接引之，故結嘆云「汝等能知如來功德」。勸信者，此不及等既唯如來能知，
【現代漢語翻譯】 現代漢語譯本 無差別和無非實相，因此稱為『總言地』（指一切法平等無別的境界）。接下來，『草木』之後，是關於五乘（人乘、天乘、聲聞乘、緣覺乘、菩薩乘）和七善（七種善法）的習因，相對於一實相（真實不虛的本體）來說明差別和無差別等。接下來，從『一云』之後到『初三末一』，是關於五時教（佛陀說法五個不同時期）對於現在的一實相，來說明差別和無差別等。先是比喻，然後『如來』之後是合喻。生公（竺道生）用云來比喻法，注家（註釋佛經的人）用云來比喻應（應化身），為什麼要在道中追求天真而拋棄世俗的智慧呢？認真討論它的道理，哪裡有什麼道俗的分別呢？『如龍興』之後，比喻佛身中能夠包含法體。總的比喻，『是為』之後是總的合喻，更沒有進退橫豎等分別了。雖然具有橫豎等分別，以及亦橫豎等分別，但相對於一實相來說，隨順因緣施設言論，就不是橫豎等分別了。從開顯的角度來說，總結差別和無差別，那麼開顯之前的一切都成為無差別。接下來，『不及』之後，說明佛陀斥責不及之處的用意，二乘（聲聞乘和緣覺乘）最初聽聞佛法才進入初住（菩薩修行階位），且只是陳述自己所領悟的法，佛陀想要詳細陳述他們所沒有領悟的法還有很多，二乘如果聽聞也能普遍領悟，具體如前面所說。說『未窮』，是極力指向后地（菩薩更高階位）豎入邊來說，如果想要普遍陳述，沒有時間窮盡，所以迦葉（佛陀弟子，指摩訶迦葉）陳述自己所領悟的法就是這樣。最初是因緣釋。又『初悟』之後，從教法的角度來說，如果迦葉領悟自己所領悟的，就攝盡一切，用圓教（圓滿的教法）來對照偏教（不圓滿的教法），就是普遍領悟教法。迦葉所證悟的就是『初阿』（阿僧祇劫，極長的時間單位）也。既然是后荼（指長時間的修行）普遍領悟沒有差別。『又權行』之後，是本跡（佛陀的本地和垂跡），唯獨缺少觀心，具體如《玄》文（《法華玄義》）解釋法中所說。如果依照現在來領悟，就是空，所以差別就是無差別，就是假，所以無差別就是差別，就是中，所以非差別非不差別，橫豎等情況可以依此類推。 廣泛陳述成就之中分為兩段，最初的文句詳細陳述三草二木（比喻不同根性的眾生）的差別和無差別等，就是廣泛解釋領悟所不及之處。既然責備迦葉領悟所不及之處，所以下文仍然讚歎迦葉，說明他雖然有領悟不及之處，縱然領悟各種意義，也不超出權實（權巧方便和真實究竟）二法，並且能夠接引眾生，所以總結讚歎說『你們能夠知道如來的功德』。勸信者，這些不及等只有如來能夠知道。
【English Translation】 English version There is no difference and no non-reality, therefore it is called 'General Ground' (referring to the state where all dharmas are equal and without distinction). Next, after 'grasses and trees,' it concerns the causes of practice of the Five Vehicles (Human Vehicle, Deva Vehicle, Śrāvaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) and the Seven Goodnesses, explaining the differences and non-differences in relation to the One Reality (the true and non-illusory essence). Next, from 'a cloud' to 'first three last one,' it concerns the Five Periods of Teaching (five different periods of the Buddha's teachings) in relation to the present One Reality, explaining the differences and non-differences. First is the metaphor, then 'Tathāgata' is the combination of the metaphor. Master Sheng (Zhu Daosheng) uses clouds to symbolize the Dharma, and commentators use clouds to symbolize the Response Body (Nirmāṇakāya). Why seek innocence in the Way and abandon worldly wisdom? Seriously discussing its principles, where is the distinction between the Way and the mundane? After 'like a dragon rising,' it is a metaphor for the ability of the Buddha's body to contain the Dharma body. The overall metaphor, after 'is,' is the overall combination, with no further distinctions of advance, retreat, horizontal, or vertical. Although there are distinctions of horizontal and vertical, and also horizontal and vertical, in relation to the One Reality, following the conditions to establish speech, there are no distinctions of horizontal and vertical. From the perspective of revelation, summarizing the differences and non-differences, then everything before the revelation becomes non-different. Next, after 'not reaching,' it explains the Buddha's intention in rebuking the unreached. The Two Vehicles (Śrāvaka Vehicle and Pratyekabuddha Vehicle) initially hear the Dharma and enter the first stage of dwelling (a stage of Bodhisattva practice), and only state the Dharma they have realized. The Buddha wants to describe in detail the Dharma they have not realized, which is still much. If the Two Vehicles hear it, they can also universally realize it, as described earlier. Saying 'not exhausted' refers to the later stages (higher stages of Bodhisattva practice) and the vertical entry, if one wants to universally describe it, there is no time to exhaust it, so Kāśyapa (a disciple of the Buddha, referring to Mahākāśyapa) describing what he has realized is like this. Initially, it is an explanation of conditions. Also, after 'initial enlightenment,' from the perspective of teaching, if Kāśyapa realizes what he has realized, he encompasses everything, using the Round Teaching (the complete teaching) to contrast with the Partial Teaching (the incomplete teaching), which is universally realizing the teaching. What Kāśyapa has realized is 'first asaṃkhya-kalpa' (an extremely long unit of time). Since it is later kalpa universally realizing without difference. After 'also provisional practice,' it is the Original and Manifest (the Buddha's original ground and manifested traces), only lacking contemplation of the mind, as described in the explanation of the Dharma in the Xuán text (Fa Hua Xuan Yi). If one realizes according to the present, it is emptiness, so difference is non-difference, it is provisional, so non-difference is difference, it is the middle, so it is neither difference nor non-difference, horizontal and vertical situations can be inferred by analogy. The extensive description of accomplishment is divided into two sections. The initial sentences describe in detail the differences and non-differences of the three grasses and two trees (metaphor for beings of different capacities), which is extensively explaining what is not reached by realization. Since Kāśyapa is blamed for not reaching realization, the following text still praises Kāśyapa, explaining that although he has unreached realizations, even if he realizes various meanings, he does not go beyond the two dharmas of provisional and real (skillful means and ultimate truth), and he can also guide beings, so he concludes with praise, saying 'You are able to know the merits of the Tathāgata.' Encouraging faith, these unreached things can only be known by the Tathāgata.
故舉法王以勸迦葉所不及者彌須信受，若依此領已是能知。「為下大云譬本」者，大云普覆於一切，大雨普潤於三千，受益既實能被不虛。「於一切」等者，非智無以說，非教無以詮，欲知智在說觀、教而知智，今從述教故先教也。若〈方便品〉初欲引五佛所說，則先嘆二智，既是相成前後互舉。「一切法」等者，
問：
何故前文領不及中七方便是豎，今那云橫？
答：
約人故豎，約法故橫。又人法各有橫之與豎，具如前說，不可定判，故更以橫對實亦名為豎。
「若言不爾」下釋此橫豎。初釋豎中雲「若言一切法不是七方便以對一實為豎」者，如二萬億佛所初發大心，即是一切法實，中間流轉或復發心不出七法，故七法是橫、對一實為豎。「又十法界」下釋橫也。一人身中尚具於十，況不具七？一人既爾多人亦然，一趣既爾余趣亦然，故七法是橫。如來身中若十若七，一念洞照橫豎無遺。「此法雖多」等者，七攝權盡，一切逗機不出七故。「為人天」等者，明佛能照，是故能說此中既別列二乘，故三藏事度即菩薩，通無生名通於三乘。「述其開三」者，具敘七善而云三者，三從出世但開菩薩，加於人天義須通七。「究竟」等者，此明諸權皆歸實相，是故三教教智未會不名為一。
【現代漢語翻譯】 現代漢語譯本 因此，要用佛（法王）的教導來勸導迦葉（Kāśyapa，佛陀的十大弟子之一），對於他尚未理解的部分，更應該信受奉行。如果能依此領悟，就已經算是能夠理解了。「為下大云譬本」的意思是，如同大云普遍覆蓋一切，大雨普遍滋潤三千大千世界，所帶來的利益真實不虛。「於一切」等等，不用智慧無法述說，不用教法無法詮釋，想要了解智慧，就要在言說、觀察、教法中去認識智慧。現在從講述教法的角度出發，所以先說教法。如果〈方便品〉一開始就想引用五佛所說，那麼首先要讚歎二智（權智和實智），因為它們是相互成就的，所以前後互相舉例。「一切法」等等。
問： 為什麼前文說領悟不及的部分，七方便是豎的，現在又說是橫的呢？
答： 從人的角度來說是豎的，從法的角度來說是橫的。而且人法各有橫豎，具體如前所述，不能絕對判斷，所以再用橫來對應實相，也可以說是豎的。
「若言不爾」以下解釋這種橫豎關係。首先解釋豎，其中說「如果說一切法不是七方便，而是用七方便來對應一實相，這就是豎」的意思是，比如二萬億佛在最初發大心時，那就是一切法的實相，中間流轉的過程中，或者再次發心時，沒有超出七法，所以七法是橫的，對應一實相就是豎的。「又十法界」以下解釋橫。一個人的身上尚且具備十法界，何況不具備七法？一個人是這樣，很多人也是這樣，一趣（一道）是這樣，其他道也是這樣，所以七法是橫的。如來身中，無論是十法界還是七法，一念之間都能洞察，橫豎沒有遺漏。「此法雖多」等等，七方便涵蓋了所有的權巧方便，一切應機的教化都離不開這七種方便。「為人天」等等，說明佛能夠照見，所以能夠宣說。這裡既然特別列出了二乘，那麼三藏事度就是菩薩，通無生則通於三乘。「述其開三」的意思是，完整地敘述七善，卻說是開三，是因為三乘是從出世的角度來說的，只是開示菩薩，如果加上人天，就必須貫通七方便。「究竟」等等，這說明所有的權巧方便最終都歸於實相，所以三教的教智沒有融合，就不能稱為一。
【English Translation】
English version
Therefore, we should use the teachings of the Buddha (Dharma King) to exhort Kāśyapa (one of the Buddha's ten great disciples), and we should believe and practice what he has not yet understood. If one can comprehend in this way, it is already considered capable of understanding. 'To use the great cloud as an analogy for the original' means that just as a great cloud universally covers everything and a great rain universally moistens the three thousand great thousand worlds, the benefits brought are real and not false. 'In all things' and so on, without wisdom, it cannot be spoken, and without teaching, it cannot be explained. If you want to understand wisdom, you must recognize wisdom in speech, observation, and teaching. Now, from the perspective of narrating the teachings, we will first talk about the teachings. If the
Question: Why did the previous text say that the seven expedient means are vertical in the part that is not understood, but now it says they are horizontal?
Answer: From the perspective of people, it is vertical; from the perspective of Dharma, it is horizontal. Moreover, people and Dharma each have horizontal and vertical aspects, as described earlier, and cannot be absolutely judged. Therefore, using the horizontal to correspond to reality can also be said to be vertical.
'If you say otherwise' below explains this horizontal and vertical relationship. First, explain the vertical, which says 'If you say that all dharmas are not the seven expedient means, but use the seven expedient means to correspond to one reality, this is vertical' means that, for example, when two trillion Buddhas initially aroused great aspiration, that is the reality of all dharmas. In the process of flowing in the middle, or when arousing aspiration again, it does not exceed the seven dharmas, so the seven dharmas are horizontal, and corresponding to one reality is vertical. 'Also, the ten Dharma realms' below explains the horizontal. One person's body still possesses the ten Dharma realms, let alone not possessing the seven dharmas? One person is like this, and many people are also like this. One realm is like this, and other realms are also like this, so the seven dharmas are horizontal. In the Tathagata's body, whether it is the ten Dharma realms or the seven dharmas, in one thought, he can see through them, and there is no omission in the horizontal and vertical. 'Although this Dharma is many' and so on, the seven expedient means cover all skillful means, and all teachings that respond to the opportunity cannot be separated from these seven expedient means. 'For humans and devas' and so on, it shows that the Buddha can see clearly, so he can proclaim it. Since the two vehicles are specifically listed here, then the Tripitaka affairs are Bodhisattvas, and the common non-birth is common to the three vehicles. 'Narrating its opening of the three' means that fully narrating the seven good deeds, but saying that it opens the three, is because the three vehicles are from the perspective of going out into the world, and only reveals the Bodhisattva. If you add humans and devas, you must connect the seven expedient means. 'Ultimately' and so on, this shows that all skillful means ultimately return to reality, so the teaching wisdom of the three teachings is not integrated, and cannot be called one.
又非明示此法從於無住本立，故不得云究竟不二，今言不二者始終一也。「其性」等者，廣博之一故名為「切」，切字(七計切，七結切)並通，訓眾也。共顯不二是一家之切，名一切智。「寂而常照」者，智所依地能生諸智，故名「智地」。此從境說，若智即地能所不二，故智亦得名無住本，是故亦得名智為地，正顯能立，立亦生也。故此智地能生諸法，故雙名智地為無住本。「云何」等者，斥古師也。降此之外余解不當，暗而復寱迷深故也。于無明夜寱解聖言，何能當理？「例大品」下引證智地，故先翻名。實相是體、智即是用。若智家之地即指實相，一切皆大，由智顯地由乘至極，亦是從始至終依地至極，大事大乘皆須簡于莊嚴白牛。「餘二」等者，但是不一皆名為二。「此約」至「開權顯實也」者，以漸頓中不出七方便故，故漸頓中有權咸開。「如來」下至「釋教也」者，權教咸成實教者，良由以不二智而同照之。「知所歸趣」至「各有歸趣」者，能有所趣故，故名「所趣」。「戒善」下明七方便法皆有遠近者，當位名近、趣極名遠，當位名權、趣極名實，權藥所治故名權病，關中唯遠是亦不然，善無自性遠近在人，于中先舉戒善近在人天。言「作緣」者，從遠得名故云「若作」。「念處」下言「福德」者，
【現代漢語翻譯】 現代漢語譯本：而且並非明確表示此法是從無住的根本上建立的，所以不能說究竟不二，現在說的不二，是指始終如一。「其性」等，是說廣博的一，所以名為「切」，切字（七計切，七結切）都通用，解釋為眾。共同顯現不二是同一家，所以名為一切智。「寂而常照」是指，智慧所依賴的處所能產生各種智慧，所以名為「智地」。這是從境上說的，如果智慧就是地，能所不二，所以智慧也可以稱為無住本，因此也可以稱智慧為地，正是爲了顯現能立，立就是產生。所以這個智地能產生諸法，所以雙稱智地為無住本。「云何」等，是駁斥過去的老師。除了這個解釋之外，其他的解釋都不恰當，因為在黑暗中說夢話，迷惑太深了。在無明的夜晚說夢話般地解釋聖言，怎麼能符合道理？「例大品」下，引用智地來證明，所以先翻譯名稱。實相是體，智慧就是用。如果智慧的家就是地，那就是指實相，一切都是大的，由智慧顯現地，由乘達到極點，也是從始至終依靠地達到極點，大事大乘都需要區別于莊嚴的白牛。「餘二」等，只要是不一，都可以稱為二。「此約」至「開權顯實也」，是因為漸頓中沒有超出七方便，所以漸頓中所有的權都打開了。「如來」下至「釋教也」，權教都成就了實教，是因為用不二的智慧來共同照耀。「知所歸趣」至「各有歸趣」，是因為能有所趣，所以名為「所趣」。「戒善」下，說明七方便法都有遠近，當下的位置名為近，趨向極點名為遠，當下的位置名為權，趨向極點名為實，權藥所治療的，所以名為權病，關中只有遠是不對的，善沒有自性，遠近在於人，其中先舉出戒善，近在人天。說「作緣」，是從遠的角度得名，所以說「若作」。「念處」下說「福德」，
【English Translation】 English version: Moreover, it is not explicitly stated that this Dharma is established from the fundamental basis of non-abiding. Therefore, it cannot be said to be ultimately non-dual. The term 'non-dual' here refers to the oneness from beginning to end. 'Its nature,' etc., refers to the vastness of oneness, hence it is called 'all-encompassing' (切). The character '切' (qiè) (qī jì qiè, qī jié qiè) is used interchangeably and is interpreted as 'multitude.' Together, they manifest that non-duality belongs to the same family, hence it is called 'Omniscience' (一切智, yī qiè zhì). 'Silent yet constantly illuminating' refers to the ground upon which wisdom relies, which can generate various wisdoms, hence it is called 'Wisdom-Ground' (智地, zhì dì). This is spoken from the perspective of the object. If wisdom is the ground, and the subject and object are non-dual, then wisdom can also be called the 'Non-Abiding Root' (無住本, wú zhù běn). Therefore, wisdom can also be called the ground, precisely revealing the ability to establish, and 'establish' means to generate. Therefore, this Wisdom-Ground can generate all Dharmas, hence the Wisdom-Ground is doubly named the 'Non-Abiding Root.' 'How,' etc., is a refutation of the ancient teachers. Any interpretation other than this is inappropriate because it is like talking in one's sleep in the darkness, deeply confused. How can one interpret the sacred words like talking in one's sleep in the night of ignorance and expect it to be reasonable? 'For example, the Mahaprajnaparamita Sutra' below cites the Wisdom-Ground as proof, so the name is translated first. Reality is the substance, and wisdom is the function. If the home of wisdom is the ground, then it refers to Reality. Everything is great, the ground is revealed by wisdom, and reaching the ultimate is by the vehicle. It is also from beginning to end, relying on the ground to reach the ultimate. Great matters and the Great Vehicle all need to be distinguished from the adorned white ox. 'The other two,' etc., anything that is not one is called two. 'This refers' to 'revealing the real by opening the provisional' because the seven expedient means are not beyond the gradual and sudden teachings, so all the provisional in the gradual and sudden teachings are opened. 'The Tathagata' down to 'the teachings of Shakyamuni' means that the provisional teachings all accomplish the real teaching because they are all illuminated by non-dual wisdom. 'Knowing where to return' to 'each has its own return' because there is a place to go, hence it is called 'the place to go.' 'Precepts and goodness' below clarifies that the seven expedient methods all have near and far. The current position is called near, and heading towards the ultimate is called far. The current position is called provisional, and heading towards the ultimate is called real. What is treated by the provisional medicine is called the provisional disease. It is not right to say that only the far is important. Goodness has no self-nature; near and far depend on the person. Among them, precepts and goodness are mentioned first, which are near in the realms of humans and gods. Saying 'creating conditions' is named from the perspective of the far, so it is said 'if creating.' 'Mindfulness' below says 'merit,'
《大經》意也。《經》云「聲聞」者，福德莊嚴有為有漏，亦由在法華后，故說開相可嚴法身，念處兼于兩教二乘，今且在於三藏聲聞，中越三人故云「乃至」。六度通別一一善根皆有二趣，如來善知。
問：
別趣已遠，如何亦二？
答：
十二品惑及以我之果為他之因，豈非近耶？
「又近遠」者，近從物情，遠有三意：一者善體，二從本期，三從佛意。佛意又二：一者順機，二者從體。唯有如來善知體性，體性之語還通二途，接近令遠體性俱存，此于權中取意實釋，即是今經權實正意。「又戒善」下重釋者，單從藥邊釋，七方便名為識藥，深心所行名為知病，能知即是識藥故也。言「二種」者，所執兼細惑，依正唯粗惑故。「障人天」者，且從近說，著所執者以四倒等各對諸乘，然粗惑亦非全不障乘，但不執理障乘義弱；著所執者非無十惡失人天乘，隨其淺深皆名計故，故以計等隨義對之。「一智遍照」等者，應非但照一切而已，須於一藥一病見一切藥一切病。下文既云「一切法者」，即是十界，故一藥一病皆具十界，知諸法盡名知病者，寄藥顯病。「知一切深心」等者，若無識藥不知深心，寄病顯藥。「若干」者，「若」如也。如彼法體法體本空，故若干無若干。「又如」下
【現代漢語翻譯】 現代漢語譯本：《大經》的意義。《經》中說的『聲聞』（Sravaka，聽聞佛陀教誨而證悟的修行者），是福德莊嚴，是有為有漏的，也是因為在《法華經》之後，所以說開啟相好可以莊嚴法身，念處兼顧兩教二乘，現在且在於三藏聲聞中，中越三人所以說『乃至』。六度（Six Paramitas，佈施、持戒、忍辱、精進、禪定、智慧）通於別教，每一個善根都有二趣，如來善於瞭解。
問：
別趣已經很遠了，為什麼還有二趣？
答：
十二品惑（Twelve kinds of delusion）以及我的果報作為他的因，難道不近嗎？
『又近遠』，近是從物情來說，遠有三種意義：一是善體，二是根據本期，三是從佛意。佛意又有兩種：一是順應根機，二是根據本體。只有如來善於瞭解體性，體性的說法還通於兩種途徑，接近使遠，體性都存在，這是在權巧中取意，真實解釋，就是現在這部經的權實正意。『又戒善』下面重新解釋，只是從藥的角度解釋，七方便名為識藥，深心所行名為知病，能知就是識藥的緣故。說『二種』，是所執兼顧細惑，依正唯有粗惑的緣故。『障人天』，且從近處說，執著所執的人以四倒（Four Perversions，于無常執常，于無樂執樂，于無我執我，于不凈執凈）等各自對應諸乘，然而粗惑也並非完全不障礙乘，但不執著理則障礙乘的意義較弱；執著所執的人並非沒有十惡（Ten Non-virtuous Actions，殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見）而失去人天乘，隨著他們的淺薄和深刻都稱為計，所以用計等隨著意義對應它。『一智遍照』等，應該不只是照見一切而已，必須在一藥一病中見到一切藥一切病。下文既然說『一切法』，就是十界，所以一藥一病都具備十界，知道諸法窮盡名為知病，是借藥來顯示病。『知一切深心』等，如果沒有識藥就不知道深心，是借病來顯示藥。『若干』，『若』是如的意思。如彼法體，法體本空，所以若干無若干。『又如』下面
【English Translation】 English version: This is the meaning of the 『Great Sutra』. The 『Sravaka』 (Sravaka, one who attains enlightenment by hearing the Buddha's teachings) mentioned in the Sutra possesses meritorious virtues and is conditioned and flawed. It is also because it comes after the 『Lotus Sutra』, so it is said that opening the auspicious marks can adorn the Dharma body. Mindfulness encompasses both the two teachings and the two vehicles. Now, it is within the Sravakas of the Tripitaka, and surpasses three people, hence the saying 『even to』. The Six Paramitas (Six Paramitas: generosity, discipline, patience, diligence, meditation, and wisdom) are common to both specific teachings, and each good root has two tendencies. The Tathagata is skilled at understanding.
Question:
The separate tendency is already far away, why are there still two?
Answer:
The twelve kinds of delusion (Twelve kinds of delusion) and my karmic retribution as the cause of others, isn't that close?
『Also near and far』, near is from the perspective of worldly feelings, and far has three meanings: first, the good essence; second, based on the original period; and third, from the Buddha's intention. The Buddha's intention also has two aspects: first, to accord with the capacity of beings; and second, based on the essence. Only the Tathagata is skilled at understanding the essence. The statement of essence also leads to two paths, approaching to make distant, and the essence both exist. This is taking the meaning in expediency and truly explaining it, which is the true meaning of expediency and reality in this sutra. The re-explanation below 『Also precepts and goodness』 is only explained from the perspective of medicine. The seven expedients are called recognizing the medicine, and the actions of the deep mind are called knowing the disease. Being able to know is the reason for recognizing the medicine. Saying 『two kinds』 is that what is clung to includes subtle delusions, while reliance and correctness only have coarse delusions. 『Obstructing humans and devas』 is said from a close perspective. Those who are attached to what is clung to use the four perversions (Four Perversions: clinging to permanence in impermanence, clinging to happiness in suffering, clinging to self in non-self, clinging to purity in impurity) etc. to correspond to the various vehicles. However, coarse delusions are not entirely without obstructing the vehicle, but not clinging to the principle weakens the meaning of obstructing the vehicle; those who are attached to what is clung to are not without the ten non-virtuous actions (Ten Non-virtuous Actions: killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views) and losing the human and deva vehicle. According to their shallowness and depth, they are all called calculations, so calculations etc. are used to correspond to it according to the meaning. 『One wisdom illuminates everywhere』 etc., should not only illuminate everything, but must see all medicines and all diseases in one medicine and one disease. Since the text below says 『all dharmas』, it is the ten realms, so one medicine and one disease both possess the ten realms. Knowing that all dharmas are exhausted is called knowing the disease, which is using medicine to reveal the disease. 『Knowing all deep minds』 etc., if there is no recognizing the medicine, one does not know the deep mind, which is using disease to reveal the medicine. 『Several』, 『if』 means like. Like that Dharma essence, the Dharma essence is originally empty, so several are without several. 『Also like』 below
舉心法塵，譬差無差。初二句明法相，約心所緣法塵以辨。次「心有」下辨別，次「心不」下辨即，次「無數」下辨即相，「權實」下合譬。真法本無，由心有數，名法為數，全心是法、全法是心，不能具合但令述之，故注「云云」。
「譬如」下第二譬說，文為二，初譬、后「覆宗稱歎」者，準前初開云，初述開顯，次結嘆。于初文中自分為三，謂法、譬、合。今至譬中又云「先譬次覆宗」者，以由汝等迦葉以下文具二義，亦名結前開顯，即如前所開，亦名覆宗稱歎，如后所開。言「覆宗」者，此中大意本述迦葉于中廣嘆如來二智，似如唯嘆如來不關述成，故後文云「汝等迦葉甚為希有」，此則更復前宗以述迦葉，此中以述迦葉為宗，故云覆宗。以嘆如來是嘆迦葉，故云「稱歎」。「三草二木」下述譬釋差無差，次「若觀」下辨譬差無差所以，若觀草木之末派，則有差別。「內合方便」下合權智，「實智」下合實智。「差別」下「云云」者，皆應細說以差無差用對一實及以七五，植種由如來智地，物情自謂之差別，敷榮由如來法雨，法不由情而能差，眾生所受亦是智地，地亦是法，但植種時智地義兼眾生心地，故初心名地。釋差別譬者，
問：
土地與下一地何別？而此中譬差下譬無差。
【現代漢語翻譯】 執著于內心的法塵，譬如差別又如無差別。最初兩句闡明法相，通過心所緣的法塵來辨別。接下來『心有』之後辨別差別，『心不』之後辨別即是，『無數』之後辨別即是相，『權實』之後是合譬。真實的法本無自性，由於心有所執著，便將法視為有數量。整個心就是法，整個法就是心，不能完全具備，只能敘述，所以註釋說『云云』。
『譬如』以下是第二段譬喻說明，分為兩部分，先是譬喻，后是『覆宗稱歎』，依照前面的開篇，先敘述開顯，然後總結讚歎。在第一部分中又分為三部分，即法、譬、合。現在到了譬喻部分又說『先譬次覆宗』，因為從『汝等迦葉』以下的內容包含了兩種含義，既可以看作是總結前文的開顯，就像前面所開示的那樣，也可以看作是複述宗旨並加以稱歎，就像後面所開示的那樣。所說的『覆宗』，這裡的大意是敘述迦葉（Kasyapa，佛陀十大弟子之一，以頭陀苦行著稱）廣為讚歎如來的兩種智慧，似乎只是讚歎如來而與敘述成就無關，所以後面的文字說『汝等迦葉甚為希有』，這便是再次複述前面的宗旨來敘述迦葉，這裡以敘述迦葉為宗旨，所以說是覆宗。因為讚歎如來就是讚歎迦葉，所以說是『稱歎』。『三草二木』以下敘述譬喻差別與無差別，接下來『若觀』以下辨別譬喻差別與無差別的緣由，如果觀察草木的末端枝節，就會有差別。『內合方便』以下是合譬權智（Upaya-kausalya，為教化眾生而施設的方便法門），『實智』以下是合譬實智（Paramartha-jnana，如實了知諸法實相的智慧）。『差別』以下『云云』，都應該詳細說明，用差別與無差別來對應一實（Ekayana，唯一佛乘）以及七五（指菩提分的三十七道品），種植的種子源於如來智地（Buddha-jnana-bhumi，佛陀智慧的土地），萬物的情狀各自認為有差別，草木的繁榮源於如來法雨（Dharma-megha，佛法的雨露），法不因情識而有差別，眾生所接受的也是智地，智地也是法，但種植種子時，智地的含義兼顧了眾生的心地，所以初心稱為地。解釋差別的譬喻。
問：
土地與下一地有什麼區別？而這裡譬喻差別，下面譬喻無差別。
【English Translation】 Grasping at the Dharma dust of the mind, it's like difference and also like non-difference. The first two sentences clarify the Dharma characteristics, distinguishing them by the Dharma dust that the mind perceives. Next, 'mind has' distinguishes difference, next, 'mind does not' distinguishes identity, next, 'countless' distinguishes the aspect of identity, and 'expedient and real' combines the analogy. The true Dharma is originally without inherent nature, but because the mind has attachments, it regards the Dharma as having quantity. The entire mind is Dharma, and the entire Dharma is mind. It cannot be fully possessed, but can only be described, hence the note 'etc.'
The following 'For example' is the second section of metaphorical explanation, divided into two parts: first the metaphor, and then 'repeating the doctrine and praising,' following the previous opening, first describing the opening and revealing, then concluding with praise. Within the first part, it is further divided into three parts, namely Dharma, metaphor, and combination. Now, having reached the metaphor part, it is said again 'first metaphor then repeating the doctrine,' because the content from 'You, Kasyapa (Kasyapa, one of the ten major disciples of the Buddha, known for his ascetic practices)' onwards contains two meanings. It can be seen as both summarizing the opening and revealing of the previous text, just as previously revealed, and as repeating the doctrine and praising, just as will be revealed later. The so-called 'repeating the doctrine,' the main idea here is to describe Kasyapa extensively praising the two wisdoms of the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha), seemingly only praising the Tathagata and not related to describing accomplishment. Therefore, the later text says 'You, Kasyapa, are extremely rare,' which is again repeating the previous doctrine to describe Kasyapa. Here, the description of Kasyapa is taken as the doctrine, hence it is called repeating the doctrine. Because praising the Tathagata is praising Kasyapa, it is called 'praising.' The following 'three grasses and two trees' describes the metaphor of difference and non-difference. Next, 'If observing' distinguishes the reason for the difference and non-difference of the metaphor. If observing the branches and twigs of grasses and trees, there will be differences. 'Internally combining expedient' combines expedient wisdom (Upaya-kausalya, skillful means employed to teach sentient beings), and 'real wisdom' combines real wisdom (Paramartha-jnana, wisdom that truly knows the reality of all dharmas). 'Difference' and the following 'etc.' should all be explained in detail, using difference and non-difference to correspond to the One Vehicle (Ekayana, the single Buddha vehicle) and the thirty-seven factors of enlightenment (Bodhipaksika-dharmas). The planted seeds originate from the Tathagata's wisdom ground (Buddha-jnana-bhumi, the ground of Buddha's wisdom), and the conditions of things each consider there to be differences. The flourishing of grasses and trees originates from the Tathagata's Dharma rain (Dharma-megha, the rain of Dharma). The Dharma does not differ because of emotional consciousness, and what sentient beings receive is also the wisdom ground. The wisdom ground is also Dharma, but when planting seeds, the meaning of the wisdom ground includes the mind ground of sentient beings, so the initial mind is called the ground. Explaining the metaphor of difference.
Question:
What is the difference between the soil and the next ground? And here the metaphor is difference, and below the metaphor is non-difference.
答：
用譬各別，下譬實理、今譬報陰，故不同也。
此中先破舊者，習因、報果二義不同，故知古人不應以山川等而譬習因，習因必須增長故也。故此下文三草二木各有增長，即習因也。今文正釋但以山川等用譬眾生五陰二種世間假實不同，故「今引」下二文，俱證人天等報果義也。「又更下別譬」者，前通為五乘五陰作譬，今各譬五乘五陰。「如山雖高峻亦有洿隆等五相」者，「洿」字(烏花切)若依今義應作「窊」字，凹也。亦應作「洼」深也。「隆」高也。謂山川溪谷土地一一相中復有五相，如地雖平亦有高下似山等也。「川」者穿也，水大能穿通者曰川，潘岳《關中記》曰：「水有八川，謂涇、渭、灞、浐、澧、滈、澇、潏(音決)滈(音浩)。」當知通水之處俱名川也。「溪」者窮瀆，源出於山故云窮也。「谷」者，水注于溪；又泉之通川者曰谷。何妨此等皆有五相，故以譬於五乘五陰。「山川依世界」下「云云」者，細合陰入、習因、法性三法展轉相依之相，應云習因開為緣了，與彼陰入不即不離，陰習與正法性不即不離。「六文宛然」者，責于古人不立第六為習因增長義也。所言六者，一土地，二草木，乃至六增長，故知初義但當山川，未關種子、增長二義也。「又次第如此」至「前
【現代漢語翻譯】 現代漢語譯本： 答： 用比喻的對象不同，之前的比喻是針對實理（指真如實性），現在的比喻是針對報陰（指由業力感召的五陰果報），所以不同。 這裡首先破斥舊說，習因（指熏習的因）和報果（指受報的果）二者的含義不同，所以知道古人不應該用山川等來比喻習因，因為習因必須有增長的特性。因此，下文中的三草二木各有增長，指的就是習因。而現在的文義只是用山川等來比喻眾生的五陰，因為二種世間（指有情世間和器世間）有假有實，所以『今引』下面的兩段文字，都是爲了證明人天等是報果的含義。『又更下別譬』的意思是，之前是通用的比喻，為五乘（人、天、聲聞、緣覺、菩薩）和五陰作比喻，現在是分別比喻五乘和五陰。『如山雖高峻亦有洿隆等五相』，『洿』字（烏花切），如果按照現在的含義應該寫作『窊』字，意思是凹陷。也可以寫作『洼』，意思是深。『隆』是高的意思。意思是山川溪谷土地，每一個相中都包含五相，比如土地雖然平坦，也有高低起伏，像山一樣。『川』是穿通的意思，水勢大能夠穿通的地方叫做川，潘岳《關中記》說：『水有八川，指的是涇、渭、灞、浐、澧、滈、澇、潏(音決)滈(音浩)。』應當知道，凡是水流通過的地方都叫做川。『溪』是窮盡的小溝，源頭出自於山，所以說是窮盡。『谷』是水注入溪流的地方；或者泉水通向川的地方叫做谷。這些地方都具備五相，所以可以用來比喻五乘和五陰。『山川依世界』下文的『云云』，是仔細地將陰入（十二入）、習因、法性這三種法相互依存的相狀結合起來，應該說習因展開為緣了（緣因和了因），與陰入不即不離，陰習與正法性不即不離。『六文宛然』，是責備古人不設立第六種（增長）作為習因增長的含義。所說的六種，一是土地，二是草木，乃至六是增長，所以知道最初的含義只是指山川，沒有涉及到種子、增長這兩種含義。『又次第如此』到『前』
【English Translation】 English version: Answer: The objects of the metaphors are different. The previous metaphors were directed at the real principle (referring to Suchness or true reality), and the current metaphor is directed at the retribution skandhas (referring to the five skandhas of karmic retribution), so they are different. Here, the old theory is first refuted. The meanings of habitual cause (referring to the cause of habitual tendencies) and retribution result (referring to the result of receiving retribution) are different, so it is known that the ancients should not use mountains and rivers to metaphor habitual cause, because habitual cause must have the characteristic of growth. Therefore, the three grasses and two trees in the following text each have growth, which refers to habitual cause. The current text only uses mountains and rivers to metaphor the five skandhas of sentient beings, because the two kinds of worlds (referring to the sentient world and the physical world) have both false and real aspects, so the two paragraphs below 'Now quoting' are both to prove that humans and gods are the meaning of retribution result. 'And further below, a separate metaphor' means that the previous metaphor was a general metaphor, used to metaphor the five vehicles (humans, gods, sravakas, pratyekabuddhas, bodhisattvas) and the five skandhas, and now it is a separate metaphor for the five vehicles and the five skandhas. 'Like a mountain, although high and steep, it also has the five aspects of depression, elevation, etc.', the word 'depression' (pronounced wu hua qie), according to the current meaning, should be written as 'concave', meaning sunken. It can also be written as 'hollow', meaning deep. 'Elevation' means high. It means that mountains, rivers, streams, and land, each aspect contains five aspects, such as land, although flat, also has ups and downs, like a mountain. 'River' means to penetrate, a large body of water that can penetrate is called a river. Pan Yue's 'Records of Guanzhong' says: 'There are eight rivers, referring to Jing, Wei, Ba, Chan, Li, Hao, Lao, and Jue (pronounced jue) Hao (pronounced hao).' It should be known that all places where water flows are called rivers. 'Stream' is an exhausted ditch, the source comes from the mountain, so it is said to be exhausted. 'Valley' is the place where water flows into the stream; or the spring water flows to the river is called a valley. These places all have five aspects, so they can be used to metaphor the five vehicles and the five skandhas. The 'etc.' after 'Mountains and rivers depend on the world' is to carefully combine the aspects of the twelve entrances (sense bases), habitual cause, and Dharma nature, these three dharmas depend on each other, it should be said that habitual cause unfolds into conditions (auxiliary cause and liberating cause), which are neither identical nor different from the sense bases, and habitual tendencies are neither identical nor different from the true Dharma nature. 'Six texts are clear', is to blame the ancients for not establishing the sixth (growth) as the meaning of habitual cause growth. The six mentioned are, one is land, two is grass and trees, and up to six is growth, so it is known that the initial meaning only refers to mountains and rivers, and does not involve the two meanings of seed and growth. 'And so on in order' to 'before'
后耶」者，古師以今家第六安置第一，是故責云「抄著前後」；又以最後土地及最初三千為總，而以溪谷等為別間之，故云「間糅經文」。
「治病力用勝」者，若分「藥」「草」二字，則以小草偏受草名，余通名藥，即指無漏，且從所述二乘人說，是中草故，故稱下草治病力弱，上草同凡治病亦劣，從發大心故亦名藥，二木復從覆陰為功，故知通題別在中草，通論皆藥，但略「木」字耳，具如品初分別可見。「質干」法體也。「覆蔭」慈悲也。「器用」利物也。「喻二菩薩」者，通別菩薩望兩教二乘及三藏菩薩，且云「大」耳。然通菩薩若望三藏，弘誓之境雖無優劣，以通菩薩一者衍門通圓、二通於別，故云「廣」也。「七善」只是七方便耳。若從修習，當體為名；方便進趣，功能立稱。
「密雲即三密」者，凡云三密必約應化，自受用報平等法身何所論密？「覆蔭譬佛慈悲」等者，蔭廣則質大、蔭狹則質微，質微則利近、質大則利遠，遠密近疏赴物各異，隨其用智化境不同。「不雨」下「云云」者，因將云等以譬三密，便引云色不同、電師名異，有雷之由雨緣不等。今以云譬應身，雷譬名稱，雷譬放光，雨譬說法。長行無雷電，頌中具有，電必有雷，雷必有云，云必霔雨，今不取無電無雷之雨、無雨
【現代漢語翻譯】 現代漢語譯本： 關於『后耶』，過去的老師將今家的第六品安置為第一品，因此責備說『抄著前後』；又將最後的土地和最初的三千視為總括，而將溪谷等視為分開的，所以說『間糅經文』。
『治病力用勝』，如果分開『藥』『草』二字，那麼小草偏重於草的名字，其餘的都通稱為藥，這裡指的是無漏，並且是從所述的二乘人來說的，是中草的緣故，所以稱下草治病力量弱，上草和凡夫一樣治病效果也差，因為發了大心所以也稱為藥，二木又從覆蓋陰涼作為功用，所以知道通題的差別在於中草，通論都可稱為藥，只是省略了『木』字罷了，具體如品初的分別可見。『質干』是法體。『覆蔭』是慈悲。『器用』是利益眾生。『喻二菩薩』，是通教菩薩和別教菩薩相對於兩教的二乘以及三藏菩薩而言，並且說是『大』罷了。然而通教菩薩如果相對於三藏菩薩，弘誓的境界雖然沒有優劣之分，因為通教菩薩一是圓融通達，二是通於別教，所以說是『廣』。『七善』只是七方便罷了。如果從修習來說，當體為名；方便進趣，功能立稱。
『密雲即三密』，凡是說三密必定是對應于應化身，對於自受用報身和平等法身來說，哪裡有什麼秘密可言呢？『覆蔭譬佛慈悲』等，蔭涼廣則樹的本質大、蔭涼狹則樹的本質微小，本質微小則利益近、本質大則利益遠，遠密近疏，應物各異，隨著運用智慧化導的境界不同。『不雨』下『云云』，因為將云等比喻為三密，便引用云的顏色不同、電師的名字不同，有雷的原因和雨的因緣不同。現在用云比喻應身，雷比喻名稱，雷比喻放光，雨比喻說法。長行文中沒有雷電，頌文中有，電必定有雷，雷必定有云，云必定降雨，現在不取沒有電沒有雷的雨、沒有雨
【English Translation】 English version: Regarding 『Hou Ye』 (Later Chapter), the ancient teachers placed the sixth chapter of the current version as the first, hence the criticism 『copied the order』. Furthermore, they considered the final land and the initial three thousand as a whole, while treating streams and valleys as separate, thus saying 『intermingled the sutra text』.
『Superior in healing power』 means that if we separate the characters 『yao』 (medicine) and 『cao』 (grass), then small grass is specifically referred to as grass, while the rest are generally called medicine, which refers to the unconditioned. This is discussed from the perspective of the two vehicles (śrāvaka and pratyekabuddha), hence it is called middle grass. Therefore, it is said that lower grass has weak healing power, and upper grass, like ordinary beings, also has poor healing effects. Because of generating great aspiration (bodhicitta), it is also called medicine. The two trees also function by providing shade, so we know that the difference in the general topic lies in the middle grass. Generally speaking, all are medicine, but the character 『tree』 is omitted. The details can be seen in the initial distinctions of the chapter. 『Zhi gan』 (quality of the trunk) is the dharma body. 『Fu yin』 (covering shade) is compassion. 『Qi yong』 (instrumental use) is benefiting beings. 『Metaphor for two Bodhisattvas』 refers to the common (Tongjiao) and distinctive (Biejiao) Bodhisattvas in relation to the two vehicles of the two teachings and the Tripitaka Bodhisattvas, and it is simply called 『great』. However, if the common Bodhisattva is compared to the Tripitaka Bodhisattva, although there is no superiority or inferiority in the realm of great vows, because the common Bodhisattva is one who penetrates the gate of the perfect and two who penetrates the distinctive, it is called 『broad』. 『Seven good deeds』 are just the seven expedient means. If viewed from the perspective of practice, the substance is the name; expedient means advance, and function establishes the title.
『Dense clouds are the three secrets』 means that whenever the three secrets are mentioned, they must correspond to the manifested body. What secrets are there to discuss regarding the self-enjoyment body (Sambhogakāya), reward body, and equal dharma body? 『Covering shade is like the Buddha's compassion』 means that if the shade is broad, then the quality of the tree is great; if the shade is narrow, then the quality of the tree is small. If the quality is small, then the benefit is near; if the quality is great, then the benefit is far. Distant secrets and near familiarity differ according to the object, and the transformative realms differ according to the wisdom used. 『No rain』 below 『clouds and clouds』 means that because clouds are used as a metaphor for the three secrets, the different colors of the clouds and the different names of the lightning masters are cited, and the reasons for thunder and the conditions for rain are different. Now, clouds are used as a metaphor for the manifested body, thunder is a metaphor for the name, thunder is a metaphor for emitting light, and rain is a metaphor for preaching the Dharma. There is no thunder or lightning in the prose, but there is in the verse. Lightning must have thunder, thunder must have clouds, and clouds must bring rain. Now, we do not take rain without lightning or thunder, or without rain.
之云爲譬，須以此意合身云等，應色非一，且泛舉五以應五乘，佛為教主譬如電師，眾生機緣亦如電師，感應相扣猶電師鬥，隨機有感應之以光，又四大斗亦譬機應。言「五事無雨」者，總以無五乘機用釋有機，以無機故法雨不降，凡引事譬皆有近遠，此中不須用《華嚴》中六天四域，只借《阿含》意為譬耳。又《雜含》云：「風雲天作是念：我今欲以神力遊戲。作是念時風雲即起，電天雷天晴寒熱天亦復如是。」
問：
此六譬者本譬差別，何以密雲一雨為無差別譬？
答：
下文雲雨只是此中雲雨譬耳。但今從所雨得差別名。
若爾，與草木何別？
答：
草木唯從草木立名，雲雨乃從所顯為能，是故不同。
「八音四辨」如《法界次第》，應分教別，今從極說。「普洽」等者，雖說五乘本被一實，豈受潤時離實地耶？「信戒」等者，五乘皆藉此之四法，唯有人乘闕于定慧，以心所當之。「明其草木隨分」至「兩因」者，習因增長以成報因，故習因增長即報因增長，具如《止觀》第八記略述諸論習報因等，但彼明發相此辨修習，彼六蔽度此七方便，以此為異耳。「華果敷實」至「二果」者，華如習果、果如報果，此隔字為對，應言華敷果實，亦有華而未敷、果
【現代漢語翻譯】 現代漢語譯本： 用云來作比喻，必須用這個意思來結合身云等，所對應的顏色並非只有一種，這裡泛泛地舉出五種顏色來對應五乘（five vehicles，指聲聞乘、緣覺乘、菩薩乘、人乘、天乘）。佛是教化之主，譬如電神，眾生的根機緣分也像電神，感應相互扣合就像電神之間的爭鬥，隨著根機而有感應，從而產生光明。又四大（four elements，指地、水、火、風）的爭鬥也譬如根機和感應。
說到『五事無雨』，總的來說是用沒有五乘根機來解釋有機，因為沒有根機，所以法雨不會降下。凡是引用事物來作比喻，都有近和遠的區別，這裡不需要用《華嚴經》（Avatamsaka Sutra）中的六天四域，只借用《阿含經》（Agama Sutra）的意思來作比喻。
又《雜阿含經》（Samyukta Agama）中說：『風雲之神這樣想：我現在想用神力來遊戲。當這樣想的時候，風雲就興起了，電神、雷神、晴神、寒神、熱神也是這樣。』
問：
這六個比喻，原本所比喻的事物有差別，為什麼密雲降雨卻作為一個沒有差別的比喻呢？
答：
下文所說的雨，只是這裡雲雨的比喻罷了。只不過現在是從所降的雨而得到差別的名稱。
問：
如果這樣，那和草木有什麼區別呢？
答：
草木只是從草木本身來立名，而云雨是從所顯現的功能來立名，所以不同。
『八音四辯』（eight kinds of sounds and four kinds of eloquence）如《法界次第》（Dharma Realm次第）中所說，應該根據教義的不同來區分，現在是從最極端的角度來說。『普洽』等，雖然說五乘（five vehicles）本來是被一實相所包含，難道接受滋潤的時候會離開實地嗎？『信戒』等，五乘（five vehicles）都憑藉這四種方法，只有人乘缺少定慧，用心所來對應。『明其草木隨分』到『兩因』，習因（habitual cause）增長從而形成報因（resultant cause），所以習因（habitual cause）增長也就是報因（resultant cause）增長，具體如《止觀》（Śamatha-Vipassanā）第八卷所記載的略述諸論習報因等，只不過那裡說明的是發相，這裡辨別的是修習，那裡是六蔽度，這裡是七方便，以此作為區別。
『華果敷實』到『二果』，華如習果（habitual result）、果如報果（resultant result），這裡是隔一個字來對應，應該說華敷果實，也有華而未敷、果
【English Translation】 English version: The analogy of clouds should be understood in conjunction with the 'body cloud' and other related concepts. The colors they represent are not singular; here, five colors are broadly mentioned to correspond to the Five Vehicles (five vehicles, referring to Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna, Human Vehicle, and Deva Vehicle). The Buddha, as the master of teachings, is likened to the god of lightning, and the faculties and conditions of sentient beings are also like the god of lightning. The mutual interaction of response and stimulus is like the battle between lightning gods, with responses arising according to the faculties, thus producing light. Furthermore, the conflict of the Four Great Elements (four elements, referring to earth, water, fire, and wind) is also analogous to the interaction of faculties and responses.
Regarding 'five matters without rain,' it generally explains the existence of potential through the absence of the faculties of the Five Vehicles. Because there are no faculties, the Dharma rain does not descend. All analogies drawn from events have near and far implications; here, there is no need to use the Six Heavens and Four Domains from the Avatamsaka Sutra (Avatamsaka Sutra), but only to borrow the meaning from the Agama Sutras (Agama Sutra) for the analogy.
Furthermore, the Samyukta Agama (Samyukta Agama) states: 'The gods of wind and clouds think thus: I now wish to play with supernatural powers. When they think thus, wind and clouds arise; the gods of lightning, thunder, clear skies, cold, and heat are also like this.'
Question:
These six analogies originally have differences in what they represent. Why is the dense cloud raining used as an analogy without difference?
Answer:
The rain mentioned in the following text is merely an analogy of the clouds and rain here. However, now it obtains a differentiated name from the rain that falls.
Question:
If that's the case, what is the difference between that and grass and trees?
Answer:
Grass and trees are named solely from themselves, while clouds and rain are named from the function they manifest; therefore, they are different.
'Eight Sounds and Four Eloquences' (eight kinds of sounds and four kinds of eloquence), as described in the Dharma Realm次第 (Dharma Realm次第), should be distinguished according to the differences in teachings; now it is spoken from the most extreme perspective. 'Universally Pervading,' etc., although it is said that the Five Vehicles (five vehicles) are originally encompassed by the One Reality, would they be apart from the ground of reality when receiving nourishment? 'Faith and Precepts,' etc., all Five Vehicles rely on these four methods, only the Human Vehicle lacks Samadhi and Wisdom, using mental functions to correspond. 'Clarifying that grass and trees follow their respective portions' to 'Two Causes,' the habitual cause (habitual cause) increases, thereby forming the resultant cause (resultant cause), so the increase of the habitual cause (habitual cause) is also the increase of the resultant cause (resultant cause), as detailed in the eighth volume of Śamatha-Vipassanā (Śamatha-Vipassanā), which briefly describes the habitual and resultant causes in various treatises, etc. The difference is that it explains the manifestation of appearances, while this distinguishes cultivation; that is the Six Obscurations and Perfections, while this is the Seven Expedient Means, using this as the difference.
'Flowers bloom and fruits ripen' to 'Two Results,' flowers are like habitual results (habitual result), and fruits are like resultant results (resultant result). Here, there is a correspondence every other word; it should be said that flowers bloom and fruits ripen, and there are also flowers that have not yet bloomed, and fruits
而未實，亦可譬二因也。今取已敷已實者也，故至果時依正明瞭。「道前心地」至「智地」者，此道前後之名名有通別，道后定在果后、道前通至凡夫，故〈方便品〉中亦以等覺已前為道前，此中須以博地凡夫無戒善者為道前，以五乘為道中，所以道前道后真如之理等皆是地，地體無別然皆能生，故知眾生道前心地奚嘗不有能生性耶？而不能生不能成者，必假道后極果智地令生令成，發心已后究竟已前皆假智地而成熟之。「開發道中」者，且以初望后五乘居中，非謂五乘即有真如。「五種善根」即五乘也。並約如來化意邊說，故云「終是一音」。言「終是」者，終無定五故云也。被物雖五化意唯一，從權宜邊須名四味。
合譬次第者，此中但明閤中相生，準理亦應明譬相生。譬相生者，由有五陰眾生，故有五乘草木；有五乘種子，故密雲應世；應必說法，說必有潤，潤必增長。「云云」者，應以差別對潤同說差無差等。
「章門」者，十號如《止觀》第二記略釋。「四弘」者，肇云：「發僧那於始心，終大悲以赴難」，《本業》、《瓔珞》具對四諦，然彼屬別，今須在圓。「知道」等三不護者，常與智俱，六種法門始自十號終至三業，諸教所明一切果地神用法門，此六攝足故略舉之，況此六門一一互攝。
【現代漢語翻譯】 現代漢語譯本 而『未實』，也可以比作兩種『因』。現在取已經開敷已經結實的，所以在達到『果』的時候，『依報』和『正報』都明明白白。從『道前心地』到『智地』，這個『道前』和『道后』的名稱，有共通和特別之處。『道后』一定在『果』之後，『道前』則通於凡夫，所以在《方便品》中也把等覺之前稱為『道前』。這裡必須以博地凡夫沒有戒律善行的人作為『道前』，以五乘作為『道中』。所以『道前』『道后』真如的道理等等，都是『地』，『地』的體性沒有差別，然而都能生長，所以知道眾生『道前心地』何嘗沒有能生之性呢？而不能生不能成就的原因，必定要藉助『道后』極果的『智地』，使之生長使之成就。發心之後究竟之前，都要藉助『智地』來成熟它。「開發道中」的意思是，暫且以最初的階段來看，五乘居於中間，不是說五乘就具有真如。「五種善根」就是五乘。並且是就如來教化的意圖來說的，所以說『終是一音』。說『終是』，是說最終沒有固定的五乘，所以這樣說。被教化者雖然有五種，但如來教化的意圖只有一個，從權宜的角度來說，需要稱為四味。 比喻和實際情況的對應關係是，這裡只說明對應中的相生關係，按照道理也應該說明比喻的相生關係。比喻的相生關係是，由於有五陰眾生，所以有五乘草木；有五乘種子，所以有密雲應世；應世必定說法，說法必定有滋潤，滋潤必定增長。「云云」的意思是，應該用差別來對應滋潤的相同，來說明差別和無差別等等。 『章門』，十號就像《止觀》第二的記錄中略作解釋的那樣。『四弘』，僧肇說：『在最初的發心時就發起僧那，最終以大悲來赴難』，《本業》、《瓔珞》中詳細地針對四諦，然而那些屬於個別的，現在必須在圓融的層面來理解。『知道』等三個不護，常常與智慧同在。六種法門，開始於十號，最終到三業，各種教派所闡明的，一切果地的神通用法門，這六種法門就足夠涵蓋了，所以簡略地提出來，況且這六個法門一一互相涵蓋。
【English Translation】 English version And 『not yet realized』 can also be likened to two kinds of 『causes』. Now, we take what has already blossomed and borne fruit, so that when the 『fruit』 is reached, both the 『dependent reward』 (依報) and the 『proper reward』 (正報) are clearly understood. From 『the mind-ground before the path』 (道前心地) to the 『wisdom-ground』 (智地), the names 『before the path』 (道前) and 『after the path』 (道后) have common and special aspects. 『After the path』 is definitely after the 『fruit』, while 『before the path』 extends to ordinary beings. Therefore, in the 『Expedient Means』 chapter, even the stage before Equal Enlightenment (等覺) is referred to as 『before the path』. Here, we must take ordinary beings without precepts or good deeds as 『before the path』, and the Five Vehicles (五乘) as 『in the path』. Therefore, the principle of Suchness (真如) 『before the path』 and 『after the path』, etc., are all 『grounds』 (地). The nature of the 『ground』 is not different, yet it can produce. Therefore, we know that the 『mind-ground before the path』 of sentient beings has always had the nature of being able to produce. The reason why it cannot produce or achieve is that it must rely on the 『wisdom-ground』 of the ultimate fruit 『after the path』 to make it produce and achieve. After the initial aspiration and before the ultimate attainment, it must rely on the 『wisdom-ground』 to mature it. 『Developing in the path』 means that, for the time being, from the perspective of the initial stage, the Five Vehicles are in the middle. It is not to say that the Five Vehicles possess Suchness. The 『Five Good Roots』 (五種善根) are the Five Vehicles. Moreover, it is spoken from the perspective of the Tathagata's (如來) intention to teach, so it is said 『ultimately it is one sound』. Saying 『ultimately it is』 means that ultimately there are no fixed Five Vehicles, hence the saying. Although there are five kinds of beings being taught, the Tathagata's intention to teach is only one. From the perspective of expediency, it needs to be called the Four Flavors. The correspondence between the metaphor and the actual situation is that here only the mutual arising in the correspondence is explained. According to the principle, the mutual arising of the metaphor should also be explained. The mutual arising of the metaphor is that because there are sentient beings with the Five Aggregates (五陰), there are the Five Vehicles of plants and trees; because there are seeds of the Five Vehicles, there are dense clouds responding to the world; responding must involve teaching, teaching must have nourishment, and nourishment must increase. 『Clouds, clouds』 means that the difference should be used to correspond to the sameness of nourishment, to explain the difference and non-difference, etc. 『Chapter Gates』 (章門), the Ten Titles (十號) are like the brief explanation in the second record of Zhi Guan (《止觀》). 『Four Great Vows』 (四弘), Seng Zhao (僧肇) said: 『Initiate samjna (僧那) at the initial aspiration, and ultimately go to the difficulty with great compassion』. Ben Ye (《本業》) and Ying Luo (《瓔珞》) address the Four Noble Truths (四諦) in detail, but those belong to the individual. Now, it must be understood at the level of perfect integration. 『Knowing the Path』 (知道) and the three non-protections (不護) are always with wisdom. The six Dharma gates, starting from the Ten Titles and ending with the Three Karmas (三業), all the supernatural powers and Dharma gates of the fruit ground explained by various schools, these six Dharma gates are sufficient to cover them, so they are briefly mentioned. Moreover, these six Dharma gates mutually encompass each other.
此六次第者，由具十號故有四弘，故云「未度令度」等；雖用四弘，若無三達照機不遍，三智具足方乃名達；智必有眼，三法既以定慧為因，而獲眼智兩果，故有智必有眼。如此五科無不三業隨智慧行，故略舉六科以示能應，佛自稱此以顯能注。「即是十法界」至「差別」者，雖通十界四趣，無增長義也。「於時」者，觀機時也。言「若論」者，且置華嚴故，利鈍之言通三四味十界故也。「通別圓云云」者，應須此三迭明利鈍，然初句云「聲聞觀生滅，菩薩觀不生滅」，已是通竟，下又具列通等三者，但重舉對別圓耳，即以聲聞遍收藏教。「為進」下「云云」者，須約三教菩薩求佛者傅明進怠。
「隨其」至「無增減之失」者，稱五乘機故無增減，如人機授以十善為增，天機授以五戒為減，如是乃至菩薩展轉相望亦然。「報因」至「習果」者，前文但云華果敷實以譬二果，今閤中乃以華合報果、果合習果；若不依此，合即準前文，或別有意。「如說般若方等明地獄」眾者，《大品》中如來放光照諸地獄，具如《釋簽》所引，說方等經亦如《釋簽》。此中引三惡者，經中但云善處。今取惡道者，一者為欲攝十界故，二者三惡有七善機，今云「亦」者取意釋耳。生身菩薩且指地前，然準權教地前不可一生，故須依實
教以說。「後生凈滿界」者，「舍那」彼音，此指實報土為凈滿界也。「菩薩乘出內無利智」者，且指三藏菩薩。「問」下現文都有八重問答，意欲如問。而不別云但注「云云」者，約義仍有八中初者但應以出世方乃名乘，何故須列人天乘耶？故廣列諸意以辨隨宜逗物之相。又「人天」等者，準此亦應云菩薩亦斷亦不斷，但是文略。次云「二乘亦斷亦不斷」者，二乘雖斷，斷仍未盡，故云亦斷亦不斷。余悉可見。以此為例，取諸經意自在作問，乃至具歷四教七方便為問，此並一家依義假說問答耳。
次「大論」去更引文設問，出離合之式通前諸意。《大論》即於五乘為五善根，故得對於藏等為問，人天下答，於五乘中合二乘開佛菩薩為二也。此以五善望五乘說。「四藏合凡開聖」者，將四藏以望五乘，是故四藏合人天在二乘中，開二乘為兩，佛菩薩為兩。若以五乘望四藏，即是俱開人天二乘各二，仍合佛菩薩為一。既云爲緣不同，所以亦得為三乘，但是凡聖俱合耳。但以名狹，攝法不周、明類不顯，故不得但以二乘為攝；若直論乘，何法不得？具準上意，思之可知。
「雨於一切帖合六章門」者，六章正出注雨相故。「一相者」至「一地也」者，真如只是一實相耳。「七相」只是七方便，以實相對七相是
【現代漢語翻譯】 現代漢語譯本： 教導他們說法。「後生凈滿界」（Hosho Joman Kai，指佛陀證悟后所居住的清凈圓滿的境界）指的是『舍那』（Roshana，盧舍那佛）的彼方，這裡指的是實報土（Jippo do，報身佛所居的凈土）為凈滿界。「菩薩乘出內無利智」指的是三藏菩薩（Sanzo Bosatsu，修持三藏經典的菩薩）。『問』字下面的文字都有八重問答，意思是想要像提問一樣。而不特別說是隻註釋『云云』，是因為從意義上來說，仍然有八重，最初的應該只有出世法才能稱為乘，為什麼需要列出人天乘呢？所以廣泛列出各種意義，以辨別隨順根機教化眾生的形態。另外，『人天』等，按照這個，也應該說菩薩也是斷，也是不斷，只是文字省略了。其次說『二乘也是斷，也是不斷』，二乘雖然斷了煩惱，但斷除的仍然不徹底，所以說也是斷，也是不斷。其餘的都顯而易見。以此為例，可以隨意引用各種經典的意思來提問，乃至全部歷數四教（Shikyo，天臺宗的四種教法）七方便（Shichihoben，通往佛果的七個階段）來提問，這些都是一家之言，根據意義假設的問答罷了。
其次，從『大論』開始，進一步引用經文來設問，提出離合的模式，貫通前面的各種意義。《大論》（Dairon，《大智度論》）將五乘視為五善根（Gozenkongon，五種善的根基），所以可以針對藏教等進行提問，用人天道來回答，在五乘中，合併二乘，分開佛和菩薩為二。這是用五善來對應五乘來說的。「四藏合凡開聖」是將四藏來對應五乘，因此四藏合併人天道在二乘中，分開二乘為兩部分，佛和菩薩為兩部分。如果用五乘來對應四藏，那就是全部都分開人天二乘各為二，仍然合併佛和菩薩為一。既然說是因緣不同，所以也可以說是三乘，只不過是凡夫和聖人合併在一起罷了。只是因為名稱狹隘，涵蓋的法不周全，說明的類別不明顯，所以不能只用二乘來概括；如果直接討論乘，什麼法不可以呢？仔細參照上面的意思，思考就可以明白了。
『雨於一切帖合六章門』，六章正是註釋雨相的緣故。『一相者』到『一地也』，真如（Shinnyo，事物的真實本性）只是一實相（Isshosho，唯一的真實相狀）罷了。『七相』只是七方便，以實相對應七相是。
【English Translation】 English version: He teaches them by speaking. 『The realm of pure fullness in later life』 (Hosho Joman Kai) refers to 『Roshana』 (Roshana, the Vairocana Buddha) over there; here, it refers to the Jippo do (Jippo do, the Pure Land where the reward body Buddha resides) as the realm of pure fullness. 『The Bodhisattva Vehicle emerges with internal and external wisdom without benefit』 refers to the Three-Store Bodhisattvas (Sanzo Bosatsu, Bodhisattvas who cultivate the Three Baskets of scriptures). The text below 『Question』 all contains eight layers of questions and answers, intending to be like questioning. The reason for not simply saying 『etc.』 but annotating 『etc.』 is that, in terms of meaning, there are still eight layers. The initial one should only be called a vehicle if it is a transcendental dharma. Why is it necessary to list the human and heavenly vehicle? Therefore, various meanings are extensively listed to distinguish the forms of teaching beings according to their capacities. Furthermore, regarding 『human and heavenly,』 etc., according to this, it should also be said that Bodhisattvas also cut off and also do not cut off, but the text is abbreviated. Next, saying 『the two vehicles also cut off and also do not cut off』 means that although the two vehicles have cut off afflictions, the cutting off is still not complete, so it is said that they also cut off and also do not cut off. The rest is all visible. Taking this as an example, one can freely quote the meanings of various scriptures to ask questions, even enumerating all four teachings (Shikyo, the four teachings of the Tiantai school) and seven expedients (Shichihoben, the seven stages to Buddhahood) to ask questions. These are all just one school's hypothetical questions and answers based on meaning.
Next, starting from 『Great Treatise』 (Dairon, Mahaprajnaparamitopadesa), further quoting scriptures to pose questions, presenting a pattern of separation and combination, connecting all the previous meanings. The Great Treatise regards the five vehicles as the five good roots (Gozenkongon, the five roots of goodness), so it can ask questions regarding the Tripitaka teaching, etc., and answer with the human and heavenly paths. Among the five vehicles, the two vehicles are combined, and the Buddhas and Bodhisattvas are separated into two. This is speaking of using the five good roots to correspond to the five vehicles. 『The four Tripitakas combine the mundane and separate the sacred』 means using the four Tripitakas to correspond to the five vehicles. Therefore, the four Tripitakas combine the human and heavenly paths within the two vehicles, separating the two vehicles into two parts, and the Buddhas and Bodhisattvas into two parts. If using the five vehicles to correspond to the four Tripitakas, then all of them separate the human and heavenly two vehicles each into two, and still combine the Buddhas and Bodhisattvas into one. Since it is said that the conditions are different, it can also be said to be three vehicles, but it is just that the mundane and the sacred are combined together. It is just that because the name is narrow, the dharma covered is not comprehensive, and the categories explained are not clear, so one cannot simply use the two vehicles to encompass everything; if directly discussing the vehicle, what dharma is not included? Carefully refer to the above meaning, and thinking about it will make it clear.
『Raining on everything, fitting together the six chapter gates,』 the six chapters are precisely explaining the aspect of raining. 『The one aspect』 to 『one ground』 means that Suchness (Shinnyo, the true nature of things) is just one real aspect (Isshosho, the only true aspect). 『The seven aspects』 are just the seven expedients, with the real aspect corresponding to the seven aspects.
故云「相」，即行相也。「七教」只是七方便教，以教對教是故云「教」。「所謂」下雙釋者，初雙標理教也，次「眾生」下先釋性對理德之相，初總舉，「解脫」下列結。此性三德雖有三相，只是一相。「如來」下釋一味，由佛說故，此性可修，性本無名具足諸名，故無說而說，說即成教，依教修習，方名修三。比讀此教者，不知修性，如何消釋此中疏文？敬請讀者行者思之！照之！「此三相」下重指性三以為修境。「緣生」下重舉修相，故名為「行」，行即因也。「終則」下舉果地三，三智滿故從智為名，即是智三、行三、性三，開合多少準望可知。「有時」下舉分文不同。「解脫」下廣釋相味，先相、次味。初釋相中性德只是本有三道，解脫相者即于業道是解脫德，離相者即于煩惱是般若德。寂滅相者即于苦道是法身德。「無生死」等，寄修以釋。「唯有」下結，故云「實相」。
「一相」下轉釋一相，即無住本立一切法，理則性德緣了，事則修得三因，迷則三道流轉，悟則果中勝用，如是四重並由迷中實相而立。此無住本具如《釋簽》第七已釋，故無明、實相俱名無住。今以無相對於差別，專指實相名無住本，無住即本名無住本，隨緣不變理在於斯，起住二門義準可識，染凈二類具在十門。
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【現代漢語翻譯】 現代漢語譯本： 所以說『相』，就是行相的意思。『七教』只是七種方便教法，以教法相對而言，所以稱為『教』。『所謂』以下雙重解釋，首先雙重標明理教，其次『眾生』以下先解釋性對理德之相，開始總括，『解脫』以下總結。這性三德雖然有三種相，但只是一種相。『如來』以下解釋一味，因為是佛所說，所以此性可以修習，性本來沒有名字，具足各種名字，所以無說而說，說就成為教法，依照教法修習，才稱為修三。比讀此教法的人，不知道修性，如何消解此中的疏文？敬請讀者行者思考！觀照！『此三相』以下重新指性三作為修習的境界。『緣生』以下重新舉出修相，所以名為『行』，行就是因。『終則』以下舉出果地的三，三種智慧圓滿，所以從智慧命名，就是智三、行三、性三，開合多少可以參照推知。『有時』以下舉出分文的不同。『解脫』以下廣泛解釋相味，先是相，其次是味。開始解釋相中性德只是本有的三道，解脫相就是在業道是解脫德，離相就是在煩惱是般若德。寂滅相就是在苦道是法身德。『無生死』等，借用修習來解釋。『唯有』以下總結，所以說『實相』。
『一相』以下轉而解釋一相，就是無住本而建立一切法，理上是性德緣了，事上是修得三因，迷惑時是三道流轉，覺悟時是果中殊勝作用，這樣四重都是由迷中的實相而建立。此無住本具如《釋簽》第七已經解釋，所以無明、實相都名為無住。現在用無住相對於差別，專門指實相名為無住本，無住就是本，名為無住本，隨緣不變的道理就在這裡，起住二門的意義可以參照理解，染凈二類都包含在十門中。
【English Translation】 English version: Therefore, it is said that 『aspect』 (相, xiàng) refers to the aspect of practice (行相, xíngxiàng). The 『Seven Teachings』 (七教, qījiào) are merely the seven expedient teachings. Because teachings are compared to teachings, they are called 『teachings.』 The double explanation below 『so-called』 (所謂, suǒwèi) initially doubly indicates the teaching of principle (理教, lǐjiào). Next, below 『sentient beings』 (眾生, zhòngshēng), the aspect of nature (性, xìng) in relation to the virtue of principle (理德, lǐdé) is explained first, beginning with a general summary, and concluding below 『liberation』 (解脫, jiětuō). Although these three virtues of nature have three aspects, they are only one aspect. Below 『Tathagata』 (如來, Rúlái) explains the one flavor (一味, yīwèi). Because it is spoken by the Buddha, this nature can be cultivated. Nature originally has no name but is complete with all names, so it speaks without speaking. Speaking becomes teaching. Only by practicing according to the teaching is it called cultivating the three. Those who read this teaching without knowing how to cultivate nature, how can they resolve the commentary within? May the readers and practitioners contemplate and illuminate it! Below 『these three aspects』 (此三相, cǐsānxiàng) re-emphasizes the three aspects of nature as the realm of cultivation. Below 『dependent arising』 (緣生, yuánshēng) re-emphasizes the aspect of cultivation, so it is called 『practice』 (行, xíng). Practice is the cause. Below 『ultimately』 (終則, zhōngzé) it mentions the three of the fruition ground (果地, guǒdì). Because the three wisdoms are complete, it is named from wisdom, which is the three wisdoms, the three practices, and the three natures. The opening and closing, more or less, can be known by analogy. Below 『sometimes』 (有時, yǒushí) it mentions the difference in dividing the text. Below 『liberation』 (解脫, jiětuō) it extensively explains the aspect and flavor, first the aspect, then the flavor. Initially, in explaining the aspect, the virtue of nature is merely the three paths that are originally present. The aspect of liberation is the virtue of liberation in the karma path (業道, yèdào). The aspect of detachment is the prajna virtue (般若德, bōrědé) in afflictions. The aspect of stillness and extinction is the dharmakaya virtue (法身德, fǎshēndé) in the suffering path (苦道, kǔdào). 『Without birth and death』 (無生死, wúshengsi), etc., uses cultivation to explain. Below 『only』 (唯有, wéiyǒu) concludes, so it is called 『true aspect』 (實相, shíxiàng).
Below 『one aspect』 (一相, yīxiàng) it turns to explain one aspect, which is the non-abiding root establishing all dharmas. In principle, it is the nature virtue of conditions and understanding. In phenomena, it is the three causes obtained through cultivation. In delusion, it is the revolving of the three paths. In enlightenment, it is the supreme function in the fruition. These four layers are all established by the true aspect in delusion. This non-abiding root is fully explained in the seventh chapter of the 『Explanation of the Sign』 (釋簽, Shìqiān), so ignorance (無明, wúmíng) and true aspect are both called non-abiding. Now, using non-abiding in relation to difference, it specifically refers to true aspect as the non-abiding root. Non-abiding is the root, named the non-abiding root. The principle of unchanging amidst conditions lies here. The meaning of the two gates of arising and abiding can be understood by analogy. The two categories of defilement and purity are fully contained in the ten gates.
一味」下約教釋者，上相但云無生死耳，約后乃云無二死者，教在分別故也。前相但云離相者無涅槃相，此教乃云得中道智慧，乃至離於二邊著也。前相但云無相亦無相，今教中雲二邊因果滅者，應云通別二惑內外二死滅也。今對中道，中道從理，故此因果名離二邊，此二涅槃永殊小典，小典二滅必不同時，此中二滅更無前後。「句句例作差無差」者，既句句約教，教亦須顯差無差等，故應具如前一相中，即無住本至即是無差別文是也。故今對教明差無差若不爾者，徒開浪會虛說漫行，空列一乘之名，終無一乘之旨。稟權教者尚須識權，對此終窮安得昧實，忽都未聞性惡之名，安能信有性德之行？「究竟」等者，前總釋中已略明竟，今于廣釋理教雙結所歸，能詮所詮咸資果智，故究竟之言通論理教。具有三法而但云「種智」者，從智取境故也。
「七種」等者，亦有人言，此中諸句何意節節皆云五乘七善，太煩重耶？今請離此釋外與今經合者，無有是處，故知不以七善簡之無由顯實。「第二」等者，前六科顯能知之人法，今減辨所知之人法，故舉此十攝諸法盡。又前乃唯約于能、今則約能論所，故種等四三慧所取，所取四法不出因果，因果之體體唯實性，一一對辨他經十法。「三道是三德種」者，即性種也。有
【現代漢語翻譯】 現代漢語譯本：
關於『一味』，之前的解釋只是從教義上進行解釋，而之前的『相』只是說沒有生死。之後才說沒有二死，這是因為教義在於分別。之前的『相』只是說離相就沒有涅槃相，而這個教義卻說得到中道智慧，甚至遠離二邊的執著。之前的『相』只是說無相也無無相，而現在的教義中說二邊因果滅，應該說是通別二惑、內外二死滅。現在對照中道，中道是從理上說的，所以這個因果名為離二邊，這兩種涅槃與小乘經典永遠不同，小乘經典的兩種滅必不同時，而這裡兩種滅沒有先後。『句句例作差無差』，既然句句都從教義上說，教義也必須顯示差別和無差別等，所以應該像前面一相中那樣，即無住本至就是無差別文。所以現在對照教義來說明差別和無差別，如果不是這樣，只是徒勞地開啟浪會，虛假地說著漫行，空列一乘之名，最終沒有一乘的宗旨。稟承權教的人尚且需要認識權教，對此終極的真理怎麼能昧於實教呢？如果根本沒有聽說過性惡之名，怎麼能相信有性德之行呢？『究竟』等，前面總的解釋中已經略微說明了，現在在廣釋中從理和教兩個方面總結歸宿，能詮釋的和所詮釋的都資助果智，所以『究竟』這個詞可以通論理和教。具有三法卻只說『種智』（Buddha's knowledge of all things），是因為從智慧來取境的緣故。
『七種』等，也有人說，這裡面的句子為什麼每句都說五乘七善，太繁瑣了？現在請離開這個解釋，與現在的經文相合的，沒有這樣的地方，所以知道不以七善來簡別就無法顯現實相。『第二』等，前面六科顯示能知的人法，現在減少辨別所知的人法，所以舉出這十種來涵蓋諸法。而且前面只是從能的角度來說，現在是從能的角度來論所，所以種等四三慧所取，所取的四法不出因果，因果的本體唯有實性，一一對照辨別他經的十法。『三道是三德種』，就是性種。
【English Translation】 English version:
Regarding 『one flavor』 (一味), the previous explanation only interpreted it from the perspective of doctrine, while the previous 『aspect』 (相) simply stated that there is no birth and death. Only later did it say there is no 『two deaths』 (二死), because doctrine lies in differentiation. The previous 『aspect』 only said that being apart from aspects means there is no Nirvana aspect, while this doctrine says to attain the wisdom of the Middle Way (中道), even being apart from attachment to the two extremes. The previous 『aspect』 only said that there is no aspect and also no non-aspect, while the current doctrine says that the cause and effect of the two extremes are extinguished, which should be said to be the extinction of the two confusions of generality and specificity, and the two deaths of internal and external. Now, in contrast to the Middle Way, the Middle Way is spoken from the perspective of principle, so this cause and effect is called being apart from the two extremes. These two kinds of Nirvana are forever different from the Hinayana scriptures. The two extinctions in the Hinayana scriptures must not occur simultaneously, while here, the two extinctions have no before and after. 『Each sentence is an example of difference and non-difference』 (句句例作差無差), since each sentence speaks from the perspective of doctrine, the doctrine must also reveal difference and non-difference, etc. Therefore, it should be like the previous one aspect, that is, 『no abiding is the fundamental』 (無住本至) is the text of non-difference. Therefore, now we explain difference and non-difference in relation to doctrine. If it is not like this, it is just futilely opening a wave meeting, falsely speaking of wandering practices, and empty listing the name of the One Vehicle (一乘), ultimately without the essence of the One Vehicle. Those who receive provisional teachings still need to recognize the provisional, how can they be ignorant of the real in the face of this ultimate truth? If they have never even heard of the name of 『evil nature』 (性惡), how can they believe in the practice of 『virtuous nature』 (性德)? 『Ultimately』 (究竟), etc., the general explanation above has already briefly explained it. Now, in the extensive explanation, we conclude the destination from both the aspects of principle and doctrine. Both the expressing and the expressed assist the wisdom of fruition, so the word 『ultimately』 can be discussed generally in terms of principle and doctrine. Having the three dharmas but only speaking of 『Buddha's knowledge of all things』 (種智), is because it takes the object from wisdom.
『Seven kinds』 (七種), etc., some people also say, why do the sentences here all say the Five Vehicles and Seven Goodnesses, which is too cumbersome? Now, please leave this explanation, and there is no place that matches the current scripture, so we know that without distinguishing with the Seven Goodnesses, there is no way to reveal the real aspect. 『Second』 (第二), etc., the previous six sections revealed the person and dharma of the knower, now we reduce and distinguish the person and dharma of the known, so we cite these ten to encompass all dharmas. Moreover, the previous was only from the perspective of the knower, now it is discussing the known from the perspective of the knower, so the four of seed, etc., are taken by the three wisdoms, and the four dharmas taken do not go beyond cause and effect, and the substance of cause and effect is only the real nature, comparing and distinguishing the ten dharmas of other scriptures one by one. 『The three paths are the seeds of the three virtues』 (三道是三德種), that is, the nature seed.
生性故故名為種，生時此種純變為修，修性一如無復別體。言「相對」者，且從當體敵對相翻，即事理因果迷悟縛脫等始終理一，故名為性。波水之義準望可知，波是水種豈可不信。若就類者，類謂類例，即修德也。眾生無始恒居三道，于中誰無一毫種類？「夫有心者法身種」者，合彼性三為一法身，對修方合、約性恒開，此三從別一一各異。
問：
若爾，般若解脫有于種類及以對論，法身類種與對論種為同爲異？
答：
理一義異。言理一者，只緣理一是故性修相對離合。言義異者，對生死邊名為相對。理體本凈名為種類。又聞能觀智名爲了種，聞所緣理名為正種，即是理凈與事凈為類。
「諸種差別」等者，須約諸教諸界廣說，不可具述，唯是理體一三德種如來能知，若約教者，別教唯有種類之種而無相對，于中法身類種仍別始終常凈，唯不從覆故得種名。藏通兩教全無此義，但約當教其名非無，因時三學為五分種，達分即為二解脫種，念處即為般若種也。隱顯並別，具如《止觀》第三記。故三教教道之有差，本在圓實之無差，相體性三既通始末，所以須約十界十如釋者，向釋種字既以相對及種類釋，今此三法亦應例之。又前種中不云十界取極地獄，類中自云世智等也。故此十
【現代漢語翻譯】 現代漢語譯本： 『生性故故名為種』，意思是說，眾生的本性本來就具有成佛的種子。當衆生開始修行時，這種本性中的種子就會逐漸轉變為修行的成果。修行所獲得的成果與本性原本就是一體的，沒有分別。所謂『相對』，是指從對立的角度來看待事物，例如事與理、因與果、迷惑與覺悟、束縛與解脫等等，這些對立的概念最終都統一于真如本性，所以稱為『性』。這就像水和波浪的關係一樣，波浪是水的顯現，怎麼能說波浪不是水的本質呢？ 如果從『類』的角度來說，『類』指的是類別，也就是修行的功德。眾生從無始以來就一直處於三惡道中，難道他們心中沒有一絲一毫的成佛種子嗎？『夫有心者法身種』這句話的意思是，將本性、種類和修行這三者合為一體，就構成了法身。從修行的角度來看，這三者是相互關聯的；從本性的角度來看，這三者是始終存在的。這三者從不同的角度來看，各有不同的含義。 問： 如果這樣說，那麼，般若（prajna，智慧）和解脫（moksha，解脫）是否也存在種類和相對的關係呢？法身的種類和相對的種類是相同還是不同呢？ 答： 從理上來說是一致的，但從意義上來說是不同的。之所以說理上一致，是因為真如本性是統一的，所以本性和修行才會有相對和離合的關係。之所以說意義不同，是因為從生死輪迴的角度來看，就存在相對的關係。而從真如理體本身來說，它是清凈的，所以稱為種類。另外，能觀照的智慧稱爲了種，所觀照的真理稱為正種，也就是理體的清凈和事相的清凈，這可以歸為一類。 『諸種差別』等等，需要結合各個教派和各個境界來廣泛地說明，無法一一詳述。只有如來（Tathagata，佛）才能完全瞭解真如理體、一三德種（法身德、般若德、解脫德）。如果從教義的角度來說，別教（一種佛教宗派）只有種類之種，而沒有相對之種。其中，法身的種類始終是清凈的，只是因為被煩惱所覆蓋，所以才被稱為種。藏教（一種佛教宗派）和通教（一種佛教宗派）完全沒有這種說法，但如果從它們自身的教義來看，這種說法也並非不存在。例如，在因地修行時，三學（戒、定、慧）可以看作是五分法身之種，證悟五分法身就是二解脫之種，修習四念處就是般若之種。《止觀》（佛教著作）第三卷對此有詳細的記載。所以，三教（藏教、通教、別教）的教義和修行道路之所以存在差異，根本原因在於圓教（一種佛教宗派）的真如實相是無差別的。本性、體性和三法身既然貫通始終，所以需要結合十法界和十如是來解釋。前面解釋『種』字時，已經用相對和種類來解釋了，現在這三種法也應該按照這個例子來解釋。另外，前面所說的『種』沒有提到十法界，是因為取的是最下層的地獄界，而『類』中則提到了世智等等。所以這十法界...
【English Translation】 English version: 'Being by nature is called seed,' meaning that the nature of sentient beings inherently possesses the seed of becoming a Buddha. When sentient beings begin to cultivate, this seed in their nature gradually transforms into the fruit of cultivation. The fruit obtained through cultivation and the original nature are one and the same, without distinction. 'Relative' refers to viewing things from an opposing perspective, such as event and principle, cause and effect, delusion and enlightenment, bondage and liberation, etc. These opposing concepts ultimately unify in the true nature, so it is called 'nature.' This is like the relationship between water and waves; waves are a manifestation of water, how can it be said that waves are not the essence of water? If we speak from the perspective of 'category,' 'category' refers to classification, which is the merit of cultivation. Sentient beings have been in the three evil realms since beginningless time, so do they not have even a trace of the seed of becoming a Buddha in their hearts? The phrase 'Those with a mind have the seed of Dharmakaya (Dharmakaya, the body of the law)' means that combining nature, category, and cultivation constitutes the Dharmakaya. From the perspective of cultivation, these three are interconnected; from the perspective of nature, these three are always present. These three have different meanings from different perspectives. Question: If so, do prajna (prajna, wisdom) and moksha (moksha, liberation) also have categories and relative relationships? Are the categories of Dharmakaya and the relative categories the same or different? Answer: In principle, they are the same, but in meaning, they are different. The reason for saying that they are the same in principle is that the true nature is unified, so nature and cultivation have relative and separate relationships. The reason for saying that they are different in meaning is that from the perspective of samsara (samsara, cycle of rebirth), there is a relative relationship. From the perspective of the true nature itself, it is pure, so it is called category. In addition, the wisdom that can contemplate is called the 'seed of understanding,' and the truth that is contemplated is called the 'seed of correctness,' which is the purity of principle and the purity of phenomena, which can be classified as one category. 'The differences of seeds,' etc., need to be explained extensively in conjunction with various schools and various realms, which cannot be described in detail one by one. Only the Tathagata (Tathagata, Buddha) can fully understand the true nature, the one three virtues (Dharmakaya virtue, prajna virtue, liberation virtue). If we speak from the perspective of doctrine, the Separate Teaching (a Buddhist school) only has the seed of category, but not the seed of relativity. Among them, the category of Dharmakaya is always pure, but because it is covered by afflictions, it is called a seed. The Hinayana Teaching (a Buddhist school) and the Common Teaching (a Buddhist school) do not have this statement at all, but if we look at it from their own doctrines, this statement is not non-existent. For example, when cultivating in the causal stage, the three learnings (sila, samadhi, prajna) can be regarded as the seeds of the fivefold Dharmakaya, and realizing the fivefold Dharmakaya is the seed of the two liberations, and practicing the four foundations of mindfulness is the seed of prajna. The third volume of 'Mohe Zhiguan' (a Buddhist text) has a detailed record of this. Therefore, the reason why there are differences in the doctrines and paths of the three teachings (Hinayana Teaching, Common Teaching, Separate Teaching) is that the true reality of the Perfect Teaching (a Buddhist school) is undifferentiated. Since nature, essence, and the three Dharmakayas permeate from beginning to end, it is necessary to explain them in conjunction with the ten realms and the ten suchnesses. When explaining the word 'seed' earlier, it has already been explained with relativity and category, and now these three dharmas should also be explained according to this example. In addition, the 'seed' mentioned earlier did not mention the ten realms, because it took the lowest hell realm, while the 'category' mentioned worldly wisdom, etc. Therefore, these ten...
界不出一念，如彼廣釋十如中明。又前釋種不約十界者，欲明三德義便故也。此相等三亦是三德，已有種義不須依前，約界則便，故十界中有佛與凡論差無差，或對三諦。次約「三法即是三慧」，於三重中皆初云「念」者，念所取境，思修亦然，境即所聞所思所修。皆言「何」者，指所取境。「所念」等者，教下所詮向之四法，隨教則有思修不同，對界為境多少增減，觀體巧拙隨義應知，為差無差以權對實。初言「用」者，有取境慧方有所取，舉事顯慧故曰用也。所言「體」者，即當體也。境中舉事事是所取，念等居先取所取事。今先言「云何」，指能念體，思修亦然。故知即是三慧當體，此體即是能聞能思能修，故云「記錄所聞等法」。言「因緣」者，謂以何之言須所聞教，念等即是能聞等也。不由能取令殊而為別相，乃由所聞法異分五乘七善，能所和合即聞思修之因緣也。言「取境聞法為因緣」者，所取能取併名為因，聞法為緣生慧，即是所生法也。又「取境」者，取境必須聞法為因，且先標之，故三境為因、聞法為緣，即初雖有聞等，更須聞法以為良緣，故云「因緣」。應知三慧境體及以因緣，雖三而二。
重釋因緣者，合向境體，體即是智，境必從體得名，體必由境立稱。重云因緣者，既加聞法防自他
計，及立更互因緣故也。三義具足方乃成慧及成所為。「如此三乘」等者，五除人天，以人天乘未名慧故。
問：
前云十界，此中何以但云三乘？
答：
廣略雖殊其理一也。但種通乘局，合大開小故但三乘。又種等四必遍十界，于中起慧必唯三乘，三乘通於四界故也。
「五乘之因」等者，慧必唯三，因果通五，離七準釋可以意得。不云四起者，且從升出，生公具約諸度等法辨聞思修，然六度未能分於三乘，六則通漫、三則攝六。「是約一法」者，故四意中前三約所辨能，此約能論所，所中無差即一法故，故前三意如來並有一法無差，但且約所以對能知。「無差別」下「云云」者，只是如前差無差等而為分別。
「一中無量」者，意云是一家之無量耳。一一德中皆可為緣分別無量，如雲「多諸名字」等，無量中一準此可知。「何者」去對小辨別。何者？以二乘人亦有，二既離著入寂，名同體異重對釋之。「常寂滅」等，更以無差結二乘差終歸於空，準例可見。「鄭重抵掌」者，「抵」吳也，吳手于掌表勤勤也。向已釋竟今復釋者，此事不易故重勤勤，佛世尚然，何況末代。「斥舊云」至「若佛等」者，古人以此釋下壽量，失旨逾甚，今復以此釋常住教，故云「苦經」；不生
【現代漢語翻譯】 現代漢語譯本： 計算，以及建立相互關聯的因緣的緣故。三種意義都具備，才能成就智慧以及成就所作為。『如此三乘』等，是排除了人天乘，因為人天乘不能稱為智慧。 問： 前面說有十界，這裡為什麼只說三乘？ 答： 廣說和略說雖然不同，但道理是一樣的。只是種子是通用的，乘是侷限的，合大乘而開小乘，所以只說三乘。而且種子等四種必定遍及十界，其中生起智慧必定只有三乘，三乘貫通於四界。 『五乘之因』等，智慧必定只有三乘，因果貫通五乘，離開七種情況參照解釋，可以領會。不說四起，是因為且從上升而出。生公（指竺道生）詳細地用諸度等法來辨別聞、思、修，然而六度未能區分於三乘，六度是普遍的，三乘是攝取六度的。『是約一法』，所以四種意義中，前三種是關於所辨別的能力，這裡是關於能論述的所，所中沒有差別就是一法，所以前三種意義如來都有一法沒有差別，只是且從所以來對待能知。『無差別』下『云云』，只是像前面差別和無差別等來進行分別。 『一中無量』，意思是說是一家之無量。每一個德中都可以作為因緣來分別無量，如說『多諸名字』等，無量中之一可以參照這個來理解。『何者』是用來對小乘進行辨別。何者？因為二乘人也有，二乘人既然離開執著進入寂滅，名同體異，重新進行解釋。『常寂滅』等，更用沒有差別來總結二乘的差別最終歸於空，參照例子可以明白。『鄭重抵掌』，『抵』是吳語，吳人用手掌表示勤懇。前面已經解釋完畢，現在又重新解釋，是因為這件事不容易，所以要鄭重勤懇，佛在世的時候尚且如此，何況末法時代。『斥舊云』到『若佛等』，古人用這個來解釋下面的壽量品，失去宗旨更加嚴重，現在又用這個來解釋常住教，所以說『苦經』；不生
【English Translation】 English version: Calculation, and also the reason for establishing mutually related causes and conditions. Only when all three meanings are complete can wisdom and accomplished actions be achieved. 'Such Three Vehicles' etc., excludes the Human and Deva Vehicles, because the Human and Deva Vehicles cannot be called wisdom. Question: Earlier it was said there are Ten Realms, why are only the Three Vehicles mentioned here? Answer: Although the extensive and concise explanations differ, the principle is the same. It's just that the seed is universal, the vehicle is limited, combining the Mahayana and opening the Hinayana, so only the Three Vehicles are mentioned. Moreover, the seed and the other four are bound to pervade the Ten Realms, and among them, the arising of wisdom must only be in the Three Vehicles, the Three Vehicles pervade the Four Realms. 'The cause of the Five Vehicles' etc., wisdom must only be in the Three Vehicles, cause and effect pervade the Five Vehicles, understand by referring to the explanation apart from the seven situations. The reason for not mentioning four arisings is because it is from ascending and emerging. Master Sheng (referring to Zhu Daosheng) elaborately uses the methods of the perfections etc. to distinguish hearing, thinking, and cultivating, however, the Six Perfections cannot be distinguished within the Three Vehicles, the Six Perfections are universal, the Three Vehicles encompass the Six Perfections. 'It is about one dharma', therefore, among the four meanings, the first three are about the ability to distinguish what is being distinguished, this is about what can be discussed by the one who discusses, there is no difference in what is being discussed, so it is one dharma, therefore, in the first three meanings, the Tathagata all have one dharma without difference, but it is only from the reason to treat the knowable. 'No difference' below 'etc.', it is just like distinguishing between difference and no difference etc. as before. 'Limitless within one', the meaning is that it is the limitlessness of one family. Each virtue can be used as a condition to distinguish limitlessly, such as saying 'many names' etc., one within limitlessness can be understood by referring to this. 'What' is used to distinguish against the Hinayana. What? Because people of the Two Vehicles also have it, since people of the Two Vehicles leave attachment and enter stillness, the name is the same but the substance is different, re-explaining it. 'Constant Stillness and Extinction' etc., further uses no difference to conclude that the difference of the Two Vehicles ultimately returns to emptiness, the example can be understood by referring to it. 'Solemnly striking the palm', 'striking' is the Wu dialect, the Wu people use the palm of the hand to express diligence. It has already been explained before, and now it is explained again, because this matter is not easy, so it must be solemnly diligent, it was still like this when the Buddha was in the world, let alone the Dharma Ending Age. 'Rejecting the old saying' to 'If Buddha etc.', the ancients used this to explain the following chapter on lifespan, losing the purpose even more severely, now they are using this to explain the permanent teaching, so it is said 'suffering scripture'; not born
不滅而云夾斷，故言「苦佛」。經佛無苦，加之者過，故云「苦佛」等耳。光宅有餘未足辨異，然光宅諸文皆破三祇菩薩不知何事，至此即以小乘有餘之名消畢竟空。「有人」去，他難光宅，諸古尚有不許斯釋，何況今師。「經文」下今師正解。前對二乘重釋者，良有以也。「龍印」去引舊諸釋以責光宅。一往且爾，然亦不知舊第一義空與小何異？「隨三悉」者，亦以一實為第一義，對權為三，即昔日隨欲順權機也。
次覆宗釋疑者，「雖未」之言許為儔類，得受記已即分真佛，自鹿苑后具領權實，至醍醐時領業不虛，當知前嘆釋迦，本欲稱歎迦葉所領。言釋疑者，恐此時眾聞佛述其領所不及，不曉佛旨，而謂迦葉所領不當，故述己權實以嘆迦葉能知如來隨宜說法，雖自領已實兼一切。
問：
何不釋探疑耶？
答：
齊教顯露虛實易辨，故佛且約齊教述嘆。
若爾，探最可疑，何獨齊教？
答：
雖難而易，時眾聞說如來二智，知佛法身恒思大小，只恐領教未必盡善，故佛以二教二智述其齊教無差謬也。又齊教述尚自不虛，驗知探領亦應非謬。
「釋述意」者，向適斥其所領不及，豈至此中即云所領甚為希有？故知前文但是如來自述能知，何關迦葉？故今
【現代漢語翻譯】 現代漢語譯本：
說『不滅』卻又說『夾斷』，所以說是『苦佛』（受苦的佛）。佛陀的經典中沒有痛苦，如果加上這些說法就過分了，所以才說『苦佛』等等。光宅（指隋代僧人智凱）的解釋還有不足之處，未能充分辨明差異。然而，光宅的各種論述都旨在破斥三祇菩薩（經歷三大阿僧祇劫修行的菩薩）不知曉的事情，而在這裡卻用小乘有餘涅槃（小乘聖者證得的涅槃境界）的名義來消解畢竟空（一切皆空的真理）。『有人』之後，是他人反駁光宅的觀點，許多古德尚且不認可這種解釋，更何況是現在的法師呢？『經文』下是現在法師的正確解釋。之前針對二乘（聲聞和緣覺）進行重新解釋，是有原因的。『龍印』之後引用了舊的各種解釋來責備光宅。乍一看是這樣，但也不知道舊的第一義空（最高的空性真理）與小乘的空有什麼區別？『隨三悉』，也是以一實（唯一的真實）為第一義，相對於權巧方便（方便法門）來說是三悉檀（三種施設），也就是過去隨順眾生根性的方便之法。
接下來再次從宗義上解釋疑問，『雖未』這句話是允許將迦葉尊者視為佛陀的同類，得到授記之後就分得了真佛的地位，從鹿苑（佛陀初轉法輪之地）之後就完全領悟了權實二智（權巧方便的智慧和真實究竟的智慧），到了醍醐味（比喻佛法的最高階段）時領悟了業果不虛的道理。應當知道，前面讚歎釋迦牟尼佛，本意是稱讚迦葉尊者所領悟的境界。說是解釋疑問，是恐怕當時的大眾聽到佛陀講述自己領悟的境界，而自己卻未能達到，不理解佛陀的旨意，認為迦葉尊者所領悟的不恰當，所以佛陀才講述自己的權實二智來讚歎迦葉尊者能夠理解如來隨順眾生根性而說的法，雖然自己領悟了，實際上也兼顧了一切。
問：
為什麼不解釋探疑呢？
答：
齊教（指《華嚴經》）顯露虛實容易分辨，所以佛陀暫且依據齊教來講述讚歎。
如果這樣，探疑最值得懷疑，為什麼只說齊教呢？
答：
雖然難以理解但容易明白，當時的大眾聽聞佛陀講述如來的二智，知道佛陀的法身恒常思念大小乘法，只是擔心領悟的教義未必完全正確，所以佛陀用二教二智來講述齊教沒有差別謬誤。而且齊教的講述尚且不虛妄，驗證可知探疑的領悟也應該沒有謬誤。
『釋述意』，之前才說他所領悟的境界不及佛陀，怎麼到這裡就說他所領悟的境界非常稀有呢？所以知道前面的文字只是如來自己講述能夠知曉一切，與迦葉尊者無關。所以現在
【English Translation】 English version:
Saying 'not extinguished' yet also saying 'interrupted,' hence the term 'suffering Buddha' (a Buddha who suffers). There is no suffering in the Buddha's teachings; adding such notions is excessive, hence the saying 'suffering Buddha' and so on. Guangzhai's (referring to the Sui dynasty monk Zhi Kai) explanation is still insufficient, failing to fully distinguish the differences. However, Guangzhai's various arguments aim to refute what the Three Asankhya Kalpa Bodhisattvas (Bodhisattvas who have practiced for three great incalculable eons) do not know, but here it uses the name of the Hinayana Nirvana with remainder (the state of Nirvana attained by Hinayana saints) to dissolve the ultimate emptiness (the truth that all is empty). After 'someone,' it is others refuting Guangzhai's view; many ancient worthies still do not accept this explanation, let alone present-day teachers. 'Scripture' below is the correct explanation of the present-day teacher. The previous re-explanation for the Two Vehicles (Shravakas and Pratyekabuddhas) is for good reason. 'Dragon Seal' afterwards quotes old explanations to criticize Guangzhai. At first glance, it seems so, but it is also unknown what the difference is between the old First Principle Emptiness (the highest truth of emptiness) and the emptiness of Hinayana. 'Following the Three Syllables' also takes the One Reality (the sole truth) as the First Principle, in relation to expedient means (skillful means) as the Three Syllables (three kinds of establishments), which is the expedient means of the past that followed the inclinations of beings.
Next, again, from the perspective of the doctrine, explaining the doubts, the words 'although not yet' allow Kashyapa to be regarded as a peer of the Buddha, and after receiving the prediction, he shares the status of a true Buddha. After Deer Park (the place where the Buddha first turned the wheel of Dharma), he fully understood the two wisdoms of expedient and real (the wisdom of skillful means and the wisdom of ultimate truth), and at the time of the ghee taste (a metaphor for the highest stage of the Buddha's teachings), he understood the principle that karmic consequences are not false. It should be known that the previous praise of Shakyamuni Buddha was originally intended to praise the realm that Kashyapa had realized. Saying that it is explaining doubts is because it is feared that the audience at that time, hearing the Buddha talk about the realm he had realized, but not reaching it themselves, would not understand the Buddha's intention and would think that what Kashyapa had realized was inappropriate. Therefore, the Buddha talked about his own two wisdoms of expedient and real to praise Kashyapa's ability to understand the Dharma spoken by the Tathagata in accordance with the inclinations of beings. Although he himself has realized it, he actually takes everything into account.
Question:
Why not explain the probing doubts?
Answer:
The teachings of the Qi (referring to the Avatamsaka Sutra) reveal that reality and illusion are easy to distinguish, so the Buddha temporarily relies on the Qi teachings to speak of praise.
If so, the probing is most suspicious, why only talk about the Qi teachings?
Answer:
Although difficult to understand, it is easy to understand. The audience at that time heard the Buddha talk about the Tathagata's two wisdoms, knowing that the Buddha's Dharmakaya constantly thinks of the Mahayana and Hinayana teachings, just worried that the teachings they understood may not be completely correct, so the Buddha used the two teachings and two wisdoms to talk about the Qi teachings without any difference or error. Moreover, the description of the Qi teachings is not false, verifying that the understanding of the probing should also be without error.
'Explanation of the intention of the statement,' previously it was said that what he had realized was not as good as the Buddha, how could it be said here that what he had realized was very rare? Therefore, it is known that the previous text was only the Tathagata himself talking about being able to know everything, and had nothing to do with Kashyapa. So now
釋云：世尊雖即自述，理當迦葉一切皆領，迦葉既其始末自領，而亦經涉五時權實，義含一切，故亦堪嘆甚為希有。然章安重釋但作述前品一十三偈嘆佛恩深，即是當界能知隨宜，當界事理遍收一切。
問：
此中述前嘆佛恩深，與古人何別？
答：
古人直云恩深，不辨恩之近遠，故前以十三偈具領始末，今佛具述方名述成。此是章安之助見，依大師意自成深致。「豈有」等者？即指迦葉等以為一機，指此娑婆以為一方，余機不領故云「說不能盡」。迦葉等四於前品未但云「如來大恩」，如來遙鑒迦葉既能教探二領，豈不能知初四弘恩，乃至最後令我化他，十方儀式亦不出此，故今此中長行偈頌通遍述之，則三草二木一地一雨盡述迦葉始末之解。「身心法財」者，身得受記、心獲法財，已證第一義一實空座。若依此義，佛本遍述迦葉始末，時眾不解故須除疑，是故釋云「迦葉能知」。若尋此意，何得以四伏難與此同言耶？若不爾者，大恩之言何所主耶？述恩不周翻成背義，若也出生還應自鄙，何以佛嘆能信能受？次頌中不頌略但頌廣者，廣攝略故。次「有智」下約權智者，
問：
既云有智若聞，此必屬機，云何屬佛？
答：
若非有智人說，云何能令有智人信
【現代漢語翻譯】 現代漢語譯本：釋迦牟尼佛自己敘述，按理說摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）應該完全領會。既然迦葉尊者從始至終都領會了，並且經歷了佛陀說法五時的權巧和真實，義理包含一切，所以也值得讚歎，實為稀有。然而，章安大師重新解釋，只是認為這是敘述前面一十三偈讚歎佛恩深重，這便是當界（指我們所處的娑婆世界）能夠知曉佛陀隨順機宜的教化，當界的事理全部涵蓋一切。
問： 這裡敘述前面內容，讚歎佛恩深重，與古人的說法有什麼區別？
答： 古人只是說佛恩深重，沒有分辨佛恩的遠近。所以前面用十三偈完整地領會了佛陀說法的始末，現在佛陀全面敘述，才稱得上是敘述完成。這是章安大師的輔助見解，依據智者大師的意旨，自然形成了深刻的意蘊。「豈有」等語，是指迦葉尊者等人作為一個根機，指這個娑婆世界作為一個地方，其餘根機不能領會，所以說「說不能盡」。迦葉尊者等四眾，在前面一品中不僅僅說了「如來大恩」，如來佛遙遙地知道迦葉尊者既能教化，又能探究、領會佛法，難道不能知曉最初的四弘誓願之恩，乃至最後令我教化他人之恩嗎？十方世界的儀式也超不出這些，所以現在這裡用長行和偈頌全面地敘述，那麼三草二木（比喻不同根性的眾生）一地一雨（比喻佛陀平等的教化）都完整地敘述了迦葉尊者從始至終的理解。「身心法財」是指身體得到授記，心獲得法財，已經證得了第一義的一實空座（證得真如實相的空性）。如果依據這個意義，佛陀本來就全面地敘述了迦葉尊者從始至終的理解，當時的大眾不理解，所以需要消除疑惑，因此解釋說「迦葉能知」。如果探尋這個意思，怎麼能用四種伏難（四種假設的詰難）與此相同呢？如果不是這樣，那麼「大恩」之說又指什麼呢？敘述佛恩不周全，反而成了背離佛義，如果也生出（疑惑），還應該自我鄙視，為什麼佛陀讚歎（迦葉尊者）能信能受呢？後面的偈頌中不頌略而只頌廣，是因為廣能攝略。其次，「有智」以下是就權智（權巧方便的智慧）的人而言。
問： 既然說有智慧的人聽聞，這必定屬於眾生的根機，怎麼能屬於佛陀呢？
答： 如果不是有智慧的人說，怎麼能讓有智慧的人相信呢？
【English Translation】 English version: Shakyamuni Buddha himself narrates, and logically, Mahakasyapa (one of the ten major disciples of the Buddha, known for his ascetic practices) should fully understand. Since Venerable Kasyapa understands from beginning to end, and has experienced the expedient and true teachings of the Buddha's five periods of teaching, the meaning encompasses everything, so it is also worthy of praise and is truly rare. However, Master Zhang'an reinterprets it as merely narrating the previous thirteen verses praising the Buddha's profound grace, which means that this realm (referring to our Saha world) can know the Buddha's teachings that suit the occasion, and the affairs and principles of this realm fully encompass everything.
Question: What is the difference between narrating the previous content here and praising the Buddha's profound grace, and the statements of the ancients?
Answer: The ancients only said that the Buddha's grace was profound, without distinguishing the distance of the grace. Therefore, the previous thirteen verses fully comprehended the beginning and end of the Buddha's teachings. Now the Buddha fully narrates, and it can be called a complete narration. This is Master Zhang'an's auxiliary view, and according to Master Zhiyi's intention, it naturally forms a profound meaning. The words 'How could there be' etc., refer to Venerable Kasyapa and others as one capacity, and refer to this Saha world as one place. The remaining capacities cannot comprehend, so it is said that 'it cannot be fully expressed'. Venerable Kasyapa and the four assemblies in the previous chapter not only said 'the great grace of the Tathagata'. The Tathagata knows from afar that Venerable Kasyapa can both teach and explore and comprehend the Dharma. How can he not know the grace of the initial four vows, and even the grace of enabling me to teach others in the end? The rituals of the ten directions also do not go beyond these, so now here, the prose and verses fully narrate, then the three grasses and two trees (metaphor for sentient beings of different capacities), one land and one rain (metaphor for the Buddha's equal teachings) all fully narrate Venerable Kasyapa's understanding from beginning to end. 'Body, mind, Dharma, and wealth' refers to the body receiving prediction, the mind obtaining Dharma and wealth, and already attaining the seat of the first meaning of the one reality of emptiness (attaining the emptiness of true suchness). If according to this meaning, the Buddha originally fully narrated Venerable Kasyapa's understanding from beginning to end, but the assembly at that time did not understand, so it is necessary to eliminate doubts, therefore it is explained that 'Kasyapa can know'. If you explore this meaning, how can you equate the four rebuttals with this? If not, then what does the saying of 'great grace' refer to? Narrating the grace incompletely turns into betraying the meaning of the Buddha. If (doubts) also arise, you should despise yourself. Why does the Buddha praise (Venerable Kasyapa) for being able to believe and receive? The following verses do not praise the brief but only praise the broad, because the broad can encompass the brief. Secondly, 'those with wisdom' below refers to those with expedient wisdom.
Question: Since it is said that those with wisdom hear, this must belong to the capacity of sentient beings, how can it belong to the Buddha?
Answer: If it is not spoken by someone with wisdom, how can it make someone with wisdom believe?
？
「自此之前皆名邪」者，迦葉等四未聞譬前義當邪見，見未正故，故別《大經》迦葉童子自述為例，彼亦未聞《涅槃》已前自稱邪見。「應身」至「含潤」者，凡說法之言乃對應身，故勝劣應皆是色身口業宣辨，新經乃以他受用報而為遮那，尚非自報豈不說耶？若言體即，十身俱即，何獨應耶？乍可云三身即一說默無殊，安棄丈六偏尊相海，如空為華華外無空。「能具」等者，故知說昔偏小典藉不降開顯十二部中佛性圓常之雨，故云不含潤。前二味中雖說不受雖有不遍義非含潤。「須扇多佛不說法」者，此以全不說為不含《大論》文也。多寶不說，義如下文。九十八使，初斷見愛得真諦益。而云「地上清涼」者，六根凈位亦且除之。「百穀語通」至「百善也」者，五乘各以百善為本。言「能生」者，從果以說，若從因說乃是百善生於五乘，大小乘因豈過十善，故以十善更互莊嚴。「若不能修互嚴因」者，今所不論。
若爾，人乘無百。
答：
酒防意地，通說非無。
「甘蔗」等者，既舉二物應有屬對，今試對之，甘蔗質一可以譬定，蒲萄形多可以譬慧，慧約所破、定約所緣，且分多一。「既出下三行頌十號」者，文略義合，出世即無上士及佛。「于」于也。為說即正遍知、明行
【現代漢語翻譯】 現代漢語譯本 『自此之前皆名邪』，指的是迦葉等四人未聽聞譬喻之前的義理，應當視為邪見，因為他們的見解還不正確。所以《大涅槃經》特別以迦葉童子（Kāśyapa Kumāra，佛陀的弟子）的自述為例，說明他在未聽聞《涅槃經》之前自稱持有邪見。『應身』到『含潤』，指的是凡是說法之言都是應身（Nirmāṇakāya，佛陀的化身）所為，所以無論是殊勝還是低劣的應身，都是色身（Rūpakāya，佛陀的色身）通過口業來宣說辨明的。而新譯的經典卻以他受用報身（Parabhogakāya，佛陀為菩薩說法所現的報身）作為遮那佛（Vairocana，毗盧遮那佛，光明遍照），尚且不是自受用報身（Sabhogakāya，佛陀為自身說法所現的報身），更何況應身呢？如果說本體就是，那麼十身（Daśa-kāya，佛的十種身）就都是，為何單單是應身呢？或許可以說三身（Trikāya，佛的三身：法身、報身、應身）即一，說與不說沒有差別，為何要捨棄丈六金身（佛像的一種常見尺寸）而偏重尊崇相好光明呢？就像虛空可以生出花朵，而花朵之外沒有虛空一樣。『能具』等，因此可知過去所說的偏頗狹小的典籍，沒有降下開顯十二部經（Dvādaśāṅga-buddhavacana，佛經的十二種分類）中佛性（Buddha-dhātu，成佛的可能性）圓滿常住的法雨，所以說不含潤。之前的二味（指聲聞和緣覺）中，雖然說不受，雖然有但不普遍，義理上並非含潤。『須扇多佛不說法』，這是以完全不說作為不包含《大智度論》（Mahāprajñāpāramitāśāstra）的文義。多寶佛（Prabhūtaratna，多寶如來）不說，義理如下文所述。九十八使（指九十八種煩惱），最初斷除見愛（Dṛṣṭi-rāga，錯誤的見解和貪愛）才能獲得真諦的利益。而說『地上清涼』，六根清凈的地位也且要去除。『百穀語通』到『百善也』，五乘（Pañca-yāna，人天乘、聲聞乘、緣覺乘、菩薩乘、佛乘）各自以百善為根本。說『能生』，是從果來說，如果從因來說，則是百善生於五乘，大小乘的因難道超過十善（Daśa-kuśala，十種善業）嗎？所以用十善互相莊嚴。『若不能修互嚴因』，現在所不討論。 若這樣說，人乘（Manuṣya-yāna，以人為本的修行方式）就沒有百善了。 回答： 酒能防止意地的放逸，通俗來說並非沒有（善）。 『甘蔗』等，既然舉出兩種事物，應該有對應的關係，現在試著對應一下，甘蔗的質地單一，可以比喻為定（Samādhi，禪定），葡萄的形狀繁多，可以比喻為慧（Prajñā，智慧），慧是針對所破除的對象，定是針對所緣的對象，且分為多和一。『既出下三行頌十號』，文句省略但義理相合，出世即無上士（Anuttara，無上），以及佛（Buddha，覺者）。『于』，是『于』的意思。為說即正遍知（Samyak-saṃbuddha，正等覺者）、明行足（Vidyā-caraṇa-saṃpanna，明行圓滿者）。
【English Translation】 English version 'Those before this are all called evil,' refers to Kāśyapa and the other four who, before hearing the meaning of the parable, should be regarded as holding evil views because their views were not yet correct. Therefore, the Mahāparinirvāṇa Sūtra specifically uses the example of Kāśyapa Kumāra's (a disciple of the Buddha) self-description, stating that he himself claimed to have evil views before hearing the Nirvāṇa Sūtra. 'Nirmāṇakāya' to 'containing moisture' refers to the fact that all words of Dharma are spoken by the Nirmāṇakāya (the transformation body of the Buddha), so whether it is a superior or inferior Nirmāṇakāya, it is the Rūpakāya (the form body of the Buddha) that proclaims and clarifies through the karma of speech. However, the newly translated scriptures use the Parabhogakāya (the reward body enjoyed by others, manifested by the Buddha to preach to Bodhisattvas) as Vairocana (the Buddha of radiant light), which is not even the Sabhogakāya (the reward body enjoyed by oneself, manifested by the Buddha for self-preaching), let alone the Nirmāṇakāya? If it is said that the essence is the same, then all ten bodies (Daśa-kāya, the ten bodies of the Buddha) are the same, so why only the Nirmāṇakāya? Perhaps it can be said that the Trikāya (the three bodies of the Buddha: Dharmakāya, Sambhogakāya, and Nirmāṇakāya) are one, and there is no difference between speaking and not speaking, so why abandon the sixteen-foot golden body (a common size for Buddha statues) and favor the glorious marks and lights? It is like emptiness can produce flowers, but there is no emptiness outside the flowers. 'Able to possess,' etc., therefore it is known that the partial and small scriptures of the past did not bring down the rain of the complete and eternal Buddha-nature (Buddha-dhātu, the potential for Buddhahood) in the twelve divisions of scriptures (Dvādaśāṅga-buddhavacana, the twelve categories of Buddhist scriptures), so it is said that they do not contain moisture. In the previous two flavors (referring to Śrāvakas and Pratyekabuddhas), although it is said that they do not receive, although they exist but are not universal, the meaning is not containing moisture. 'Śubhūti Buddha does not preach,' this is because complete non-preaching is not included in the meaning of the Mahāprajñāpāramitāśāstra. Prabhūtaratna (the Buddha of abundant treasures) does not preach, the meaning is as described below. The ninety-eight bonds (referring to ninety-eight kinds of afflictions), initially cutting off wrong views and attachment (Dṛṣṭi-rāga, wrong views and attachment) can obtain the benefit of true meaning. And saying 'coolness on the ground,' even the state of purification of the six senses should be removed. 'Hundred grains communicate' to 'hundred good deeds,' each of the five vehicles (Pañca-yāna, the vehicles of humans and gods, Śrāvakas, Pratyekabuddhas, Bodhisattvas, and Buddhas) takes a hundred good deeds as its foundation. Saying 'able to produce' is from the perspective of the result; if from the perspective of the cause, then a hundred good deeds produce the five vehicles. Can the cause of the Mahāyāna and Hīnayāna exceed the ten good deeds (Daśa-kuśala, ten wholesome actions)? Therefore, they mutually adorn each other with the ten good deeds. 'If one cannot cultivate the cause of mutual adornment,' this is not discussed now. If so, the human vehicle (Manuṣya-yāna, a way of practice based on human beings) has no hundred good deeds. Answer: Wine prevents the mind from being unrestrained, and generally speaking, it is not without (goodness). 'Sugarcane,' etc., since two things are mentioned, there should be a corresponding relationship. Now let's try to correspond them: sugarcane has a single quality, which can be compared to Samādhi (meditative concentration), and grapes have many shapes, which can be compared to Prajñā (wisdom). Wisdom is directed towards what is to be broken, and Samādhi is directed towards what is to be focused on, and they are divided into many and one. 'Having produced the three lines of verses praising the ten titles,' the sentences are abbreviated but the meaning is consistent. 'Having come into the world' is Anuttara (supreme), and Buddha (the awakened one). 'In' means 'in'. 'For preaching' is Samyak-saṃbuddha (perfectly enlightened one), Vidyā-caraṇa-saṃpanna (endowed with knowledge and conduct).
足，世尊即第十號；于天人中即調御丈夫及天人師，如來即第一號；來善去善兼于善逝，又出於世即世間解。「充潤」下「四弘」者，充潤眾生即初弘誓，皆令離苦即第二誓，皆令離於因果苦故得安隱樂即第三誓。及涅槃樂即第四誓。五乘咸有世間之樂，皆令得於第一之樂。
「勸聽受」中又更為二，初二行先嘆佛，次「為大眾」下能說人尊，故所說法妙，七善無不皆歸一乘，故勸聽受，此舉無差以釋於差。「佛平等說」等者，有愛憎故則有彼此，不于佛機者愛、余機者憎。貴賤上下約位，持戒毀戒約行，利根鈍根約習，亦須具歷五乘七善，展轉說之。「有人」去次釋三草二木者，古師不同，但于大草二木不定，以名合故，小中二草經自結名必無違諍，仍不知有二種二乘，是故初師具列五位，第二三師但列三位，以二草意同三皆未稱。「然三草」下今釋，先總非云「師心反佛違經」者，無稟承故即「師心」，佛意不爾即「反佛」。「違經」者，經明受潤不同以對五乘差別，如何三位並同在一教？「別受潤中」進退兩解者，初正消經文，次以木例草，準義以釋，草既有三木亦應例。人見大草中雲求世尊，謂義亦通后；見小樹中雲專心佛道，謂通初后；見大樹中雲度無量億，謂通前二，便作一種歷位解釋。以近代來
【現代漢語翻譯】 現代漢語譯本 『足』，世尊（Bhagavan，擁有六種殊勝功德的人）即第十號；于天人中即調御丈夫（Purusa-damya-sarathi，能夠調伏一切眾生的人）及天人師（Sasta deva-manussanam，天人和人類的導師），如來（Tathagata，如實而來的人）即第一號；來善去善兼于善逝（Sugata，以善良的方式離開世間的人），又出於世即世間解（Lokavidu，瞭解世間一切事物的人）。『充潤』下『四弘』者，充潤眾生即初弘誓，皆令離苦即第二誓，皆令離於因果苦故得安隱樂即第三誓。及涅槃樂即第四誓。五乘咸有世間之樂，皆令得於第一之樂。
『勸聽受』中又更為二，初二行先嘆佛，次『為大眾』下能說人尊，故所說法妙，七善無不皆歸一乘，故勸聽受，此舉無差以釋於差。『佛平等說』等者，有愛憎故則有彼此，不于佛機者愛、余機者憎。貴賤上下約位，持戒毀戒約行，利根鈍根約習，亦須具歷五乘七善，展轉說之。『有人』去次釋三草二木者，古師不同，但于大草二木不定，以名合故，小中二草經自結名必無違諍，仍不知有二種二乘，是故初師具列五位，第二三師但列三位，以二草意同三皆未稱。『然三草』下今釋，先總非云『師心反佛違經』者，無稟承故即『師心』，佛意不爾即『反佛』。『違經』者，經明受潤不同以對五乘差別，如何三位並同在一教？『別受潤中』進退兩解者，初正消經文，次以木例草，準義以釋，草既有三木亦應例。人見大草中雲求世尊，謂義亦通后；見小樹中雲專心佛道，謂通初后；見大樹中雲度無量億，謂通前二，便作一種歷位解釋。以近代來
【English Translation】 English version 'Accomplished' means the World-Honored One (Bhagavan, the one possessing six kinds of excellent qualities) is the tenth title; among gods and humans, it means the Tamer of Men (Purusa-damya-sarathi, the one who can tame all beings) and the Teacher of Gods and Humans (Sasta deva-manussanam, the teacher of gods and humans), the Thus Come One (Tathagata, the one who comes as is) is the first title; coming well, going well, and also the Well-Gone One (Sugata, the one who leaves the world in a good way), and emerging from the world means the Knower of the World (Lokavidu, the one who understands all things in the world). 'Nourishing' under 'Four Great Vows' means nourishing sentient beings is the first great vow, causing all to be free from suffering is the second vow, causing all to be free from the suffering of cause and effect, thus attaining peaceful and happy bliss is the third vow, and the bliss of Nirvana is the fourth vow. The five vehicles all have worldly happiness, causing all to attain the foremost happiness.
In 'advising to listen and receive,' it is further divided into two parts. The first two lines first praise the Buddha, then 'for the multitude' below, the one who can speak is the honored one, therefore the Dharma spoken is wonderful, and the seven good qualities all return to the One Vehicle, therefore advising to listen and receive. This illustrates the absence of difference to explain the differences. 'The Buddha speaks equally,' etc., because of love and hatred, there is self and other; loving those who are receptive to the Buddha's teachings and hating those who are not. Nobility and lowliness, high and low, are based on position; upholding precepts and breaking precepts are based on conduct; sharp faculties and dull faculties are based on habit. It is also necessary to experience the five vehicles and seven good qualities, explaining them in turn. 'Someone' goes to explain the three grasses and two trees. Ancient teachers differed, but were uncertain about the large grass and two trees. Because the names match, the sutra itself concludes the names of the small and middle grasses, so there is no dispute. Still, they did not know there were two kinds of two vehicles, therefore the first teacher listed all five positions, while the second and third teachers only listed three positions, because the meaning of the two grasses is the same, and the three are not yet called. 'However, the three grasses' below now explains, first generally denying the saying 'teacher's mind opposes the Buddha and violates the sutra,' because there is no inheritance, it is 'teacher's mind,' and the Buddha's intention is not so, it is 'opposing the Buddha.' 'Violating the sutra' means the sutra clarifies that receiving nourishment is different to contrast the differences of the five vehicles, how can the three positions be the same in one teaching? 'In separate receiving of nourishment,' there are two interpretations of advancing and retreating. The first is to correctly interpret the sutra text, then use the trees as an example of the grasses, explaining according to the meaning, since the grasses have three, the trees should also follow the example. People see in the large grass that they seek the World-Honored One, saying the meaning also connects to the later; seeing in the small tree that they are focused on the Buddha's path, saying it connects to the beginning and end; seeing in the large tree that they liberate countless billions, saying it connects to the previous two, thus making one kind of explanation of experiencing positions. Since modern times
棄舊經論諸教菩薩，此為消釋之大患也。故今別釋冥順經文。「上草為六度」者，既云行精進定，於六度中精進為最，故《大論》云：「施戒忍世間常法，欲修定慧必須精進」，況復通進遍入五中，為是義故舉進攝六，故不可二木唯在三隻。小樹中《經》既云常行慈悲自知作佛，六度菩薩第三僧祇方乃定知，故不及通，但過二地必知作佛，故與前異乃從勝標。大樹中既云轉不退輪，別人初地能轉法輪，是念不退，藏通至果方轉法輪，豈得名為如是菩薩，故知在別。次義立三木通三菩薩，令識通方故更釋之。故《正法華》初例則云「三木二草」，以小草為悠悠藥，以上草為上尊藥，頌文乃云「三藥二木」，是故今文通別二解。
釋增長中，二乘增長二解不同，並今師意。前釋得小乘盡生死，方名「最後」。次釋大乘中，方名「後身」。大小兩種併名增長，增長皆由值佛。眾生自謂當分增長，今準佛意莫非地雨，故令當分遠有增長，所以至此方知合一，無後之言且任小教，權名為無非永無也。若得法身等覺一轉當入妙覺，乃云最後。《論》云：「羅漢發心已，後邊際定力令分段身延至變易」，不復改報成無上果者，此多屬通義，以通菩薩過二乘地，惑潤生身或不經生而成正覺，豈華王佛果而用二乘邊際定身？故應問
【現代漢語翻譯】 現代漢語譯本：拋棄舊的經論和各種教義的菩薩，這是消除疑慮的最大障礙。因此，現在特別解釋暗合經文的含義。「上等草代表六度」的意思是，既然說了要修行精進禪定，在六度中精進最為重要，所以《大智度論》說：『佈施、持戒、忍辱是世間的常法，想要修習禪定智慧，必須精進。』更何況通教的精進遍及五種，爲了這個意義，舉出精進來統攝六度，所以不能認為兩棵樹木只在三隻（三僧祇）。小樹中，《經》中既然說了常行慈悲，自然知道自己將來會成佛，六度菩薩在第三阿僧祇劫才能確定知道，所以不及於通教，但超過二地必定知道自己將來會成佛，所以與前面不同，乃是從殊勝處立標。大樹中既然說了轉不退轉法輪，別人說初地菩薩能轉法輪，是念不退，藏教和通教要到果位才能轉法輪，怎麼能稱作這樣的菩薩呢？所以知道是在別教。其次，設立三棵樹木來對應通教的三種菩薩，爲了讓人認識通教的方便，所以進一步解釋。所以《正法華經》最初的比喻就說『三棵樹木兩種草』，用小草比喻悠悠藥，用上等草比喻上等尊貴的藥，偈頌中卻說『三種藥兩種樹木』，因此現在的經文有通教和別教兩種解釋。 解釋增長中，二乘的增長有兩種不同的解釋，並且包含了今師的觀點。前面的解釋認為小乘證得滅盡生死，才稱為『最後』。後面的解釋認為大乘中，才稱為『後身』。大小兩種都稱為增長，增長都是由於值遇佛陀。眾生自己認為有當分的增長，現在按照佛陀的意旨，沒有哪一樣不是佛陀的慈悲雨露，所以使得當分遙遠地有了增長，所以到了這裡才知道合一，沒有後世的說法只是暫且依從小乘的教義，權且稱為沒有，並非永遠沒有。如果證得法身等覺，一轉念就將進入妙覺，才能稱為最後。《論》中說：『阿羅漢發心以後，後邊的際定力使得分段生死之身延續到變易生死』，不再改變果報而成就無上佛果，這大多屬於通教的意義，因為通教菩薩超過二乘的地位，惑業潤生的身體或許不經歷生死就能成就正覺，難道華王佛的果位會用二乘的邊際定身？所以應該問。
【English Translation】 English version: Abandoning old scriptures and treatises, as well as various teachings of Bodhisattvas, is the greatest obstacle to eliminating doubts. Therefore, I will now separately explain the meaning of the sutra verses that are in accordance with the hidden meaning. 'Superior grass represents the Six Perfections (Paramitas)' means that since it is said to cultivate diligent meditation, diligence is the most important among the Six Perfections. Therefore, the Mahaprajnaparamita Shastra (Dazhidu Lun) says: 'Giving, morality, and patience are common practices in the world. If you want to cultivate meditation and wisdom, you must be diligent.' Moreover, the common (Tong) teaching's diligence pervades the five stages. For this reason, diligence is mentioned to encompass the Six Perfections. Therefore, it cannot be considered that the two trees are only in the three asamkhya kalpas (sengqi). In the small tree, since the sutra says to constantly practice loving-kindness and compassion, one naturally knows that one will become a Buddha in the future. The Six Perfections Bodhisattva can only be certain of this in the third asamkhya kalpa, so it does not reach the common teaching. However, surpassing the second ground (stage) will definitely know that one will become a Buddha in the future, so it is different from the previous one, and it is established from the superior aspect. In the big tree, since it says to turn the irreversible wheel of Dharma (Dharmacakra), others say that a Bodhisattva on the first ground can turn the wheel of Dharma, which is the non-retrogressive thought. The Tripitaka (Treasury) teaching and the common teaching can only turn the wheel of Dharma at the stage of fruition. How can they be called such Bodhisattvas? Therefore, it is known to be in the distinct (separate) teaching. Secondly, establishing three trees to correspond to the three types of Bodhisattvas in the common teaching is to make people aware of the convenience of the common teaching, so it is further explained. Therefore, the initial analogy in the Saddharma Pundarika Sutra (Zheng Fa Hua Jing) says 'three trees and two grasses', using small grass to symbolize leisurely medicine, and superior grass to symbolize superior and noble medicine. However, the verse says 'three medicines and two trees', so the current text has two interpretations: common teaching and distinct teaching. Explaining growth, there are two different interpretations of the growth of the Two Vehicles (Shravakas and Pratyekabuddhas), and it also includes the views of the current teacher. The previous explanation considers that the Small Vehicle (Hinayana) attains the extinction of birth and death, and is then called 'final'. The latter explanation considers that in the Great Vehicle (Mahayana), it is then called 'later body'. Both the Small and Great Vehicles are called growth, and growth is due to encountering the Buddha. Sentient beings themselves believe that there is growth in their own share, but now, according to the Buddha's intention, there is nothing that is not the Buddha's rain of compassion, so that the share has grown remotely, so it is only here that we know the unity. The saying of no future life is only temporarily based on the teachings of the Small Vehicle, and is temporarily called nothing, not forever nothing. If one attains the Dharma body (Dharmakaya) and Equal Enlightenment (Sambhogakaya), one thought will enter Wonderful Enlightenment (Nirmanakaya), and then it can be called final. The Shastra says: 'After an Arhat (Luohan) has made the vow, the subsequent marginal concentration power allows the body of segmented birth and death to extend to variable birth and death', no longer changing the karmic retribution and achieving the unsurpassed Buddha fruit. This mostly belongs to the meaning of the common teaching, because the common teaching Bodhisattva surpasses the position of the Two Vehicles, and the body nourished by delusion and karma may achieve perfect enlightenment without experiencing birth and death. How can the fruit of the Flower King Buddha use the marginal concentration body of the Two Vehicles? Therefore, one should ask.
言：此定與彼首楞嚴定同耶異耶？諸論皆云舍分段身而入變易，天親論主意未必然，但恐論釋義不正耳。故知最後增長之言，大小各別，無人有教深可為規。
問：
若爾，余之三位皆應兩釋，一者三位若不值佛各不增長，若得值佛當位增長；二者於法華前住四位身被佛調熟，若至法華得入一實，方名增長。
答：
然五位中二乘執強謂為最後，故須二釋；餘三已有彰灼明文，上下文意一切皆爾。
問：
二乘同云住最後身必須見佛，緣覺不然者何？
答：
雖生佛后、元因佛世，思之可見。
「增長」后「云云」者，具述大小今昔之意，五位雖即自謂增長，萌動之初莫非地雨，說雖地雨居后、長必始在初毫，今始示于地雨初后耳。亦應委說通別增長之意。
「問一云一雨與一音同異」者，問意以一地一雨與一音教，為同爲異？答意者，今一云一雨別譬開顯，彼一音之教通於因果及以偏圓，于中先分因果、次辨偏圓。先因果別，別意雖爾，亦隨諸教二種雲雨以譬諸教因果隨分一音，今從究竟雲雨以問，答中別申二種一音。言「下地」者，或指圓教六根，或指別教地前，若指初住已上等覺已前，豈可全無隨類一音？次辨偏圓中先出舊非，次正解中三：先
【現代漢語翻譯】 現代漢語譯本：
問：這種禪定和彼首楞嚴定（Śūraṅgama-samādhi，一種高級禪定）是相同還是不同呢？各家論著都說要捨棄分段生死之身而進入變易生死之身，天親（Vasubandhu）論主的觀點未必如此，只是恐怕論著的解釋不正確罷了。所以要知道，最後『增長』的說法，大小乘各有區別，沒有人教導，實在可以作爲規範。 問：如果這樣，其餘的三位（指五位中的其他三位）都應該有兩種解釋，一種解釋是，這三位如果不遇到佛就不會增長，如果遇到佛，就會在當位增長；另一種解釋是，在《法華經》（Lotus Sūtra）之前安住於四位之身，被佛調伏成熟，如果到了《法華經》時能夠進入一實相，才叫做增長。 答：然而五位之中，二乘（Śrāvaka-yāna和Pratyekabuddha-yāna，聲聞乘和緣覺乘）的執著很強，認為自己所證為最後，所以需要兩種解釋；其餘三位已經有彰顯明白的文字，上下文的意思都是這樣。 問：二乘都說安住于最後身必須見到佛，緣覺不是這樣，是什麼原因呢？ 答：雖然生在佛之後，根本原因在於佛的時代，思考一下就可以明白。 『增長』之後『云云』的說法，是詳細敘述大乘小乘、過去現在的意思，五位雖然各自認為自己增長，但萌動之初沒有不是佛法滋潤的，說法雖然是佛法滋潤在後，但增長必定開始於最初的毫端，現在只是顯示佛法滋潤的最初和最後罷了。也應該詳細說明通途和特別增長的意義。 『問一云一雨與一音同異』，問的意思是以一地一云一雨和一音教法，是相同還是不同？回答的意思是，現在用一云一雨分別比喻開顯，那一音的教法通於因果以及偏圓，其中先區分因果，再辨別偏圓。先說因果的區別，區別的意思雖然如此，也隨著各種教法用兩種雲雨來比喻各種教法的因果隨分一音，現在從究竟的雲雨來提問，回答中分別闡述兩種一音。說到『下地』，或者指圓教的六根，或者指別教的地前，如果指初住以上等覺以前，難道可以完全沒有隨類的一音嗎？接下來辨別偏圓，先指出舊有的錯誤，然後正確的解釋分為三部分：先
【English Translation】 English version:
Question: Is this samādhi the same as or different from the Śūraṅgama-samādhi (Śūraṅgama-samādhi, an advanced state of meditation)? All treatises say that one must abandon the body of segmented birth and death (分段身, fen duan shen) and enter the body of transformation birth and death (變易身, bian yi shen), but the intention of Master Vasubandhu (Vasubandhu, a famous Buddhist philosopher) is not necessarily so; it is only feared that the interpretation of the treatises is incorrect. Therefore, it should be known that the statement of 『growth』 at the end differs between the Great Vehicle (Mahāyāna) and the Small Vehicle (Hinayana), and there is no one to teach it, which can indeed be taken as a standard. Question: If so, the remaining three positions (referring to the other three positions in the five positions) should all have two explanations. One explanation is that if these three positions do not meet the Buddha, they will not grow; if they meet the Buddha, they will grow in their current position. The other explanation is that before the Lotus Sūtra (Lotus Sūtra), they dwell in the body of the four positions, and are subdued and matured by the Buddha. If they can enter the One Reality (一實, yi shi) at the time of the Lotus Sūtra, it is called growth. Answer: However, among the five positions, the two vehicles (Śrāvakayāna and Pratyekabuddhayāna, the Vehicle of Hearers and the Vehicle of Solitary Buddhas) have strong attachments and consider their attainment to be the final one, so two explanations are needed. The remaining three positions already have clear and obvious texts, and the meaning of the context is all like this. Question: The two vehicles both say that one must see the Buddha to dwell in the final body, but the Pratyekabuddha (Pratyekabuddha, Solitary Buddha) is not like this. What is the reason? Answer: Although born after the Buddha, the fundamental cause lies in the Buddha's era. It can be understood by thinking about it. The statement 『etc.』 after 『growth』 is a detailed description of the meaning of the Great Vehicle and Small Vehicle, past and present. Although the five positions each consider themselves to be growing, there is nothing in the beginning of their sprouting that is not nourished by the Dharma (佛法, fo fa). Although the Dharma is said to nourish later, growth must begin at the tip of the first hair. Now it is only showing the beginning and end of the Dharma's nourishment. The meaning of common and special growth should also be explained in detail. 『Question: Are one cloud, one rain, and one sound the same or different?』 The meaning of the question is, are one earth, one cloud, one rain, and one sound teaching the same or different? The meaning of the answer is that now one cloud and one rain are used to separately illustrate the manifestation, and that one sound teaching is common to cause and effect, as well as partial and complete. Among them, first distinguish cause and effect, and then distinguish partial and complete. First, the difference between cause and effect, although the meaning of the difference is like this, also follows the various teachings to use two kinds of clouds and rain to compare the cause and effect of the various teachings with one sound according to their share. Now, the question is asked from the ultimate cloud and rain, and the answer separately explains the two kinds of one sound. When it says 『lower ground,』 it either refers to the six roots of the perfect teaching (圓教, yuan jiao), or it refers to the stage before the ground of the separate teaching (別教, bie jiao). If it refers to the stage above the initial dwelling (初住, chu zhu) and before the equal enlightenment (等覺, deng jue), how can there be no one sound according to the category? Next, distinguish partial and complete, first point out the old mistakes, and then the correct explanation is divided into three parts: first
圓、次偏、后明自報。先圓中引《大論》者，破上三師。所言「報」者，即酬答也。如此一音亦通下地，但不關六根。次「婆沙」去引偏擬圓，類例欲同，然其只是三藏教佛之一音耳。若不爾者，能以《婆沙》釋《華嚴》不？五百羅漢有七菩薩見解以不？瑜伽尚別，同異永乖。
「迦葉當知」者，開譬頌初已云汝等迦葉及當知等，故頌文后不更復宗重稱歎者，良由此也。隋朝笈多所譯，名「添品法華」者，自余諸文全依妙本，彼見正本偈后，更有一長行偈頌，乃重譯之。添此文后，又移〈囑累〉安〈勸發〉后，自余先譯並無所改。重譯言辭多似正本，其所添者，初長行中，先以日月譬用嘆佛智(此與前文重故什師不譯)。次明五趣中有三乘，於三乘中而說平等(亦與前文似重)。次迦葉問，何故施此三乘教耶？佛以瓦器譬之，所盛不同非關泥異。迦葉又問，彼種種解出三界外，為一為二三耶？佛答，若覺體等無復二三(此亦同于第一經中滅度想者也)。次因此後佛為迦葉說生盲喻，初不見色譬諸凡夫，次以眼開譬於二乘，次天眼開譬大乘也。偈重頌耳。故知無此添文，大旨無闕，若其有者述成又剩，什公不譯意不煩文。南山云：「笈多輒移〈囑累品〉也」，準此亦應云「移品法華」。
法華文句記卷第七
【現代漢語翻譯】 現代漢語譯本： 『圓、次偏、后明自報』，這裡首先引用《大智度論》中的『圓』，是爲了破斥前面所說的三師（指對佛法理解不圓滿的三種人）。所說的『報』，就是酬答的意思。這樣，佛的一音說法也能通達下地（指較低的修行層次），但不涉及六根（眼、耳、鼻、舌、身、意）。 其次，『婆沙』（《阿毗達磨大毗婆沙論》）引用『偏』來比擬『圓』，想要在類別和例子上相同，然而它只是三藏教（聲聞藏、菩薩藏、佛藏）佛陀的一音說法而已。如果不是這樣，難道能用《婆沙》來解釋《華嚴經》嗎？五百羅漢能有七地菩薩的見解嗎？《瑜伽師地論》尚且有差別，相同和不同之處永遠背離。 『迦葉當知』，開篇的譬喻頌中已經說了『你們這些迦葉以及應當知道的人』等等，所以頌文後面不再重複稱讚，原因就在這裡。隋朝笈多（J গুপ্তa）所翻譯的，名為『添品法華』，其餘的文字全部依據妙本（指鳩摩羅什的譯本），他看到正本偈頌後面，還有一段長行偈頌，於是重新翻譯了它。新增這段文字后，又把《囑累品》移到《勸發品》後面，其餘先前的譯本都沒有改動。重譯的言辭大多與正本相似，他所新增的內容，最初的長行中，先用日月來比喻佛的智慧（這與前面的文字重複，所以鳩摩羅什沒有翻譯）。其次說明五趣（地獄、餓鬼、畜生、人、天）中有三乘（聲聞乘、緣覺乘、菩薩乘），在三乘中而說平等（也與前面的文字相似重複）。其次是迦葉（Kāśyapa）問，為什麼施行這三乘教法呢？佛用瓦器來比喻，所盛的東西不同，與泥土本身沒有關係。迦葉又問，那些種種解脫出三界之外的，是一還是二還是三呢？佛回答，如果覺悟的本體相同，就沒有二和三（這也與第一部經中滅度之想相同）。其次因此之後佛為迦葉說生盲的譬喻，最初看不見顏色比喻各種凡夫，其次眼睛睜開比喻二乘，其次天眼睜開比喻大乘。偈頌是重複頌唱而已。所以知道沒有這段新增的文字，大體的意思沒有缺失，如果有了這段文字，敘述完成反而多餘，鳩摩羅什不翻譯的意思是不想煩瑣。南山律師說：『笈多擅自移動《囑累品》』，按照這個說法也應該說『移動品法華』。 《法華文句記》卷第七
【English Translation】 English version: 'Round, Next Partial, Later Clarify Self-Reporting.' Here, first quoting 'Round' from the Mahāprajñāpāramitāśāstra (大智度論), is to refute the previously mentioned three teachers (referring to three types of people whose understanding of Buddhism is not complete). The mentioned 'reporting' is the meaning of responding. In this way, the Buddha's single sound teaching can also reach the lower grounds (referring to lower levels of practice), but it does not involve the six senses (eye, ear, nose, tongue, body, mind). Next, the Vibhāṣā (《阿毗達磨大毗婆沙論》) uses 'partial' to compare with 'round,' wanting to be the same in category and example, but it is only one sound of the Buddha's teaching in the Tripiṭaka (Śrāvakapiṭaka, Bodhisattvapiṭaka, Buddhapiṭaka). If it is not like this, can the Vibhāṣā be used to explain the Avataṃsaka Sūtra (《華嚴經》)? Can the five hundred Arhats have the understanding of the seven-ground Bodhisattvas? Even the Yogācārabhūmi-śāstra (《瑜伽師地論》) still has differences; the similarities and differences are forever divergent. 'Kāśyapa Should Know,' in the opening parable verse, it has already been said 'You Kāśyapas and those who should know,' etc., so the verse does not repeat praise, the reason is here. The one translated by J গুপ্তa of the Sui Dynasty, named 'Added Chapter Lotus Sūtra' (添品法華), the rest of the text is entirely based on the wonderful original (referring to Kumārajīva's translation), he saw after the original verse, there is also a long prose verse, so he re-translated it. After adding this text, he also moved the 'Entrustment Chapter' (《囑累品》) after the 'Encouragement to Hold Chapter' (《勸發品》), the rest of the previous translations were not changed. The re-translated words are mostly similar to the original, what he added, in the initial long prose, first uses the sun and moon to metaphor the Buddha's wisdom (this is repeated with the previous text, so Kumārajīva did not translate it). Secondly, it explains that there are three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) in the five realms (hell, hungry ghosts, animals, humans, gods), and speaks of equality in the three vehicles (also similar and repeated with the previous text). Next is Kāśyapa's question, why implement these three vehicle teachings? The Buddha uses a tile vessel as a metaphor, the things contained are different, it has nothing to do with the mud itself. Kāśyapa also asked, those various liberations outside the three realms, are they one, two, or three? The Buddha replied, if the awakened essence is the same, there is no two or three (this is also the same as the thought of extinction in the first sutra). Next, after this, the Buddha told Kāśyapa the parable of the blind from birth, initially not seeing color is a metaphor for various ordinary people, secondly, opening the eyes is a metaphor for the two vehicles, and thirdly, opening the heavenly eye is a metaphor for the Mahāyāna. The verses are repeated chanting only. So knowing that without this added text, the general meaning is not lacking, if there is this text, the narration is complete but redundant, Kumārajīva's intention is not to be verbose. Vinaya Master Nanshan said: 'J গুপ্তa arbitrarily moved the Entrustment Chapter,' according to this statement, it should also be said 'moved chapter Lotus Sūtra'. Fa Hua Wen Ju Ji (法華文句記) Volume 7
(下) 大正藏第 34 冊 No. 1719 法華文句記
法華文句記卷第八之一
唐天臺沙門湛然述
釋授記品
注家云：業似先違，心符后順，既拂殊音之異，寧爽一味之果哉！故與記也。今云：事似先違，心機本順，然諸菩薩豈無先違后順之人，故知今記聲聞須除通釋。釋此品題，先翻譯，次料簡。于中初「諸經」下先引經問中，初文總舉問意，次「凈名」下別引三經，初引《凈名》者，彌勒得記既為補處，必生兜率為彼天主，彼諸天子預來脩敬，彌勒因為說得記由，由不退位；廣為天子說不退行，即不退因也。乃被呵云「眾生諸法、賢聖與彌勒如同記同，何獨彌勒？況如無生滅，何以得記？」次「思益云」者，以記虛假愿不聞名。《大品》亦爾。
答中為八：初通答，次約二諦，三約四悉，四「若通途」下正明今經，五「他經」下對於他經以辨有無，六「元諸佛」下廣約四悉，七「授記」下判能所異名，八「中根」下來意。
初文言「此見須破」等者，意云有見須破、愿記須與，豈可專引《凈名》等耶？若約今經須具五意：一破方便教所得近記，二破始記者生染著心，三為顯衍門記無記相，四為未合記者息希望心，五為宜聞破著得益者故。衍門破小，義兼三教
【現代漢語翻譯】 現代漢語譯本 法華文句記卷第八之一
唐天臺沙門湛然 述
釋授記品
注家說：『業力表面上似乎與佛法相違背，但內心深處卻與佛法相契合，既然已經消除了不同聲音的差異，又怎麼會失去那唯一的佛果滋味呢！』所以才給予授記。現在說：事情表面上似乎是相違背的，但內心的根機原本就是順應佛法的。然而，各位菩薩難道就沒有先違背而後順應的人嗎？因此，要知道現在為聲聞授記，必須排除通常的解釋。解釋這個品題，先翻譯，然後進行分類簡擇。其中，在『諸經』之後，先引用經文提問，在提問中，首先總括地提出疑問的意旨，其次在『凈名』之後，分別引用三部經。首先引用《維摩詰經》，是因為彌勒（Maitreya，未來佛）得到授記，既然是補處菩薩（即將成佛的菩薩），必定會往生到兜率天（Tusita Heaven，欲界天之一），成為那裡的天主。那裡的諸位天子預先前來脩敬，彌勒因此為他們講述得到授記的緣由，是因為不退轉的緣故；廣泛地為天子們講述不退轉的修行，也就是不退轉的因。於是被呵斥說：『眾生諸法、賢聖與彌勒同樣被授記，為什麼唯獨彌勒？況且如無生滅的真如，又怎麼會得到授記呢？』其次，『思益經云』，因為授記是虛假的，所以希望不要聽到授記的名字。《大品般若經》（Mahaprajnaparamita Sutra）也是這樣。 回答中分為八個方面：首先是總體的回答，其次是關於二諦（Two Truths，俗諦和真諦），第三是關於四悉檀（Four kinds of audiences，世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），第四，在『若通途』之後，正式闡明《法華經》（Lotus Sutra），第五，在『他經』之後，通過與其他經文的對比來辨別有無，第六，在『元諸佛』之後，廣泛地根據四悉檀進行解釋，第七，在『授記』之後，判斷能授記和所授記的不同名稱，第八，『中根』說明來意。 第一段文字說『此見須破』等，意思是說，有這種見解必須破除，希望得到授記的心願應該給予滿足，怎麼可以只引用《維摩詰經》等經文呢？如果按照《法華經》的觀點，必須具備五個方面的意義：一是破除方便教（Expedient Teaching）所得到的近記，二是破除初學者產生染著的心，三是爲了顯示《法華經》的開顯之門，授記是沒有授記之相的，四是爲了讓尚未得到授記的人息滅希望之心，五是爲了讓適宜聽聞破除執著而得到利益的人受益。開顯之門破除小乘，義理兼顧三教（三乘教法，聲聞乘、緣覺乘、菩薩乘）。
【English Translation】 English version Fahua Wenju Ji, Volume 8, Part 1
Composed by Shramana Zhanran of Tiantai, Tang Dynasty
Explanation of the Chapter on Bestowal of Prophecy
The commentators say: 'Karmic actions seem to initially contradict the Dharma, but the mind aligns with it later. Since the differences in discordant sounds have been eliminated, how could one lose the taste of the one and only fruit!' Therefore, prophecy is bestowed. Now it is said: Matters seem to contradict initially, but the mind's inherent nature is originally in accordance. However, are there no Bodhisattvas who initially contradict and then accord? Therefore, know that the prophecy for the Shravakas (Hearers) now must exclude the common explanations. To explain this chapter title, first translate, then categorize and select. Among them, after 'Various Sutras,' first quote from the sutras to raise questions. In the questions, first generally raise the intent of the questions, then after 'Vimalakirti,' separately quote three sutras. First, quoting the 'Vimalakirti Sutra' is because Maitreya (the future Buddha), having received prophecy, being a Bodhisattva destined to succeed (the next Buddha), will surely be reborn in Tushita Heaven (one of the heavens in the Desire Realm), becoming the lord of that heaven. The devas (gods) there come to pay respects in advance, and Maitreya therefore explains to them the reason for receiving prophecy, which is due to non-retrogression; he extensively explains the practice of non-retrogression to the devas, which is the cause of non-retrogression. Then he is rebuked, saying: 'Sentient beings, all dharmas, the wise and holy, are all prophesied like Maitreya, why only Maitreya? Moreover, like the unarisen and unceasing Suchness, how can it receive prophecy?' Next, 'The Sutra of Thinking' says that because prophecy is false, it is hoped that the name of prophecy will not be heard. The 'Mahaprajnaparamita Sutra' (Great Perfection of Wisdom Sutra) is also like this. The answer is divided into eight aspects: first, a general answer; second, concerning the Two Truths (conventional truth and ultimate truth); third, concerning the Four Kinds of Audiences (worldly audience, audience according to individual capacity, audience for counteracting defilements, audience for the ultimate meaning); fourth, after 'If generally,' formally clarifying the 'Lotus Sutra'; fifth, after 'Other Sutras,' distinguishing existence and non-existence by comparing with other sutras; sixth, after 'Originally all Buddhas,' extensively explaining according to the Four Kinds of Audiences; seventh, after 'Bestowal of Prophecy,' judging the different names of the bestower and the receiver of prophecy; eighth, 'Middle Roots' explains the intention. The first passage says 'This view must be broken,' etc., meaning that this view must be broken, and the wish to receive prophecy should be fulfilled. How can one only quote the 'Vimalakirti Sutra' and other sutras? According to the 'Lotus Sutra,' five aspects must be present: first, to break the provisional prophecy obtained from the Expedient Teaching; second, to break the mind of attachment that arises in beginners; third, to reveal that in the opening of the Lotus Sutra, prophecy has no aspect of prophecy; fourth, to extinguish the hope in those who have not yet received prophecy; fifth, to benefit those who are suitable to hear the breaking of attachments and receive benefit. The opening of the Lotus Sutra breaks the Small Vehicle, and its meaning encompasses the Three Teachings (the teachings of the Three Vehicles: Hearer Vehicle, Solitary Realizer Vehicle, and Bodhisattva Vehicle).
四門記相云云。
次二諦者，四教並然，何得以真難俗？
三四悉者，略同二諦，廣如下釋何得以一難三。
四正約今經，有五：一通別，二三因，三遲速，四師弟，五懸記。應言現未但是文略，然此五意須約今經以簡他經，或遲如聲聞、或速如龍女。
五對他經辨有無者，又二，初明今有，次「瓔珞」下辨無明有。又諸經為對菩薩，多授法身究竟果記，今此品中只記八相，如前後說。「瓔珞八記」者，今經已眾無不知者，故前四句中，今經唯有第三句，純顯露故，于中不必在第七地，如不輕中一句通記，故他經記深。后四句中，初句雖云遠處不覺，化道同故亦非不覺，故今經有第三句義同初三二句也。故知諸經實義未暢。言「未得無著行及以七地」者，無著之言應約通判，別圓教中初入地住已名無著，或在別教約教道耳。入無功用方無著故，據空觀成只合在通。言「七地」者，在於通教，以過二乘堪與記故。然論文中先列四種聲聞，則退大應化與記增上決定不與。有人救云，決定亦記。此亦不然。他計決定即是定性永不發心，須指經文雖生滅想，彼土得聞，彼義自壞，何須別求？但以滅想者作凡夫釋，曲會經文令成己義。又《寶性論》只云聲聞出界根鈍不雲根敗。言根敗者，迦葉于方等即
{ "translations": [ "現代漢語譯本：", "關於『四門記相』等等。", "", "關於二諦（satya-dvaya，真諦和俗諦）：四教（指藏、通、別、圓四教）都包含二諦，怎麼能用真諦來為難俗諦呢？", "", "關於三悉檀（trayasiddhanta，世界悉檀、各各為人悉檀、對治悉檀）：大致與二諦相同，詳細解釋如下，怎麼能用一個悉檀來為難三個悉檀呢？", "", "關於四正（catvāri，指《法華經》的四種殊勝之處）：大約有五點是針對《法華經》而言的：一是通別（通途和特別），二是三因（正因、了因、緣因），三是遲速（緩慢和快速），四是師弟（老師和弟子），五是懸記（預言）。應該說現在和未來都有，只是經文省略了。但這五種含義必須根據《法華經》來區分與其他經典的不同，有的經典緩慢如聲聞乘，有的經典快速如龍女。", "", "關於與其他經典辨別有無：又有兩種，首先說明《法華經》有，其次在『瓔珞』（指《瓔珞經》）之後辨別沒有。《瓔珞經》等其他經典多是針對菩薩，多授予法身究竟果的授記，而《法華經》這一品中只記八相（指佛的八相成道），如前後文所說。『瓔珞八記』，現在《法華經》的聽眾沒有不知道的，所以前面四句中，《法華經》只有第三句是純粹顯露的，其中不必在第七地（指菩薩的第七地，遠行地），如不輕菩薩（Sadāparibhūta）中的一句通記，所以其他經典的授記更深。後面四句中，第一句雖然說遠處不覺，但化導的道理相同，也不是不覺，所以《法華經》有第三句，其含義與前三句中的第一、二句相同。因此可知其他經典的真實含義沒有完全闡明。說到『未得無著行及以七地』，『無著』的說法應該從通教的角度來判斷，別教和圓教中初入地住就已經稱為『無著』，或者在別教中是就教道而言。進入無功用行才算『無著』，根據空觀成就只應在通教。說到『七地』，是在通教中，因為超過了二乘才能給予授記。然而論文中先列出四種聲聞，那麼退大（退失大乘心）應化（應化身）與授記，增上（增上慢者）決定（決定性聲聞）不與授記。有人辯解說，決定性聲聞也授記。這也是不對的。他們認為決定性聲聞就是定性，永遠不發菩提心，需要指出經文，即使產生滅想，在彼土也能聽聞，這個意義自然就破除了他們的觀點，何須另外尋求？只是把產生滅想的人解釋為凡夫，曲解經文來符合自己的意思。而且《寶性論》（Ratnagotravibhāga）只說聲聞超出界限，根器遲鈍，沒有說根器敗壞。說到根器敗壞，迦葉（Mahākāśyapa）在方等（Vaipulya）經中就...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", 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是其人。若至法華敗根還復，若入滅者出界方生。生公云：「會理無累豈容有國，雖曰無土而無不土，無身無名而身名逾有，故國土名號應物而然，引之不足耳。若得今意但云八相誘物。」斯言蔽諸，《法華論》云：「二乘有佛性法身故與記，非修行具足。」《論》言未足者，據極果耳。豈可不修凈土行耶？據斯灼然更須供佛，若緣覺人入聲聞數，即同聲聞，出無佛世同決定性。
六從「元諸」下廣約四悉，總有十重以成四悉。世界中二者，初約機應相對，次單約物機，雖義云單終成機應，機感相稱如歡喜也。為人中二者，初文改小入大已生己善。「時眾」下眾愿者，又有利他之善。四對治者，初破菩薩退為小惡，次破欲發小心之惡，次正破小惡，次破將欲證小之惡。第三已證第四已入賢位，故異第二，若對菩薩擊彼小人，余經亦有。今明記小復引小人，故唯今經。第一義二者，先正釋，次釋疑，疑文可見。「然眾生」下釋者，為成第一義意，前之三悉不必無生。又第一義中唯約自記者，前之三悉或兼自他，如對治中一向對他，為人中初一兼自他、后一唯他。初世界中若將化主以對所記，亦唯在他雖有此十，亦且約記二乘以說。佛記一句及菩薩記等，此中未論。初迦葉頌中初四行行因，次半行得果，次六行國凈
【現代漢語翻譯】 現代漢語譯本： 就是這個人。如果到了《法華經》中，即使是敗壞的根也能恢復，如果已經入滅的人，也能在其他世界出生。生公（竺道生）說：『領會真理就不會被外物所累，哪裡會有國界呢？雖然說沒有土地，但又無處不是土地；沒有身形和名號，但身形和名號更加顯著。所以國土和名號是應事物而產生的，引導它們還不夠。如果領會了我的意思，只需說是佛的八相成道是爲了誘導眾生。』這種說法掩蓋了真意。《法華論》說：『二乘（聲聞乘和緣覺乘）有佛性法身，所以給予授記，並非是修行已經圓滿具足。』《論》中說『未足』，是就最高的果位而言。難道可以不修凈土法門嗎？根據這些明確的道理，更應該供養佛。如果緣覺之人進入聲聞的行列，就等同於聲聞，在沒有佛出世的時代，就等同於決定性的聲聞。
下面從『元諸』開始，廣泛地用四悉檀（四種說法方式，即世界悉檀、為人悉檀、對治悉檀、第一義悉檀）來解釋，總共有十重含義來成就四悉檀。世界悉檀中有兩種：第一種是就佛的應機說法和眾生的根機相對而言，第二種是單獨就眾生的根機而言，雖然說單獨，但最終還是成就了應機說法，佛的感應和眾生的根機相互適應，就像歡喜一樣。為人悉檀中有兩種：第一種是改變小乘根性，進入大乘根性，已經產生了自身的善根。『時眾』下面的眾愿，又是有利於他人的善根。四對治悉檀有四種：第一種是破除菩薩退轉為小乘的惡行，第二種是破除想要發起小乘之心念的惡行，第三種是直接破除小乘的惡行，第四種是破除將要證得小乘果位的惡行。第三種是已經證得小乘果位，第四種是已經進入賢位，所以和第二種不同。如果菩薩呵斥那些小乘之人，其他的經典中也有。現在明確地授記小乘，又引用小乘之人，所以只有《法華經》中才有。第一義悉檀有兩種：第一種是正面解釋，第二種是解釋疑問，疑問的內容可以見到。『然眾生』下面解釋說，是爲了成就第一義的意旨，前面的三種悉檀不必沒有無生法忍。而且第一義悉檀中只就自身授記而言，前面的三種悉檀或者兼顧自身和他人，比如對治悉檀中完全是爲了他人，為人悉檀中第一種兼顧自身和他人，后一種只為他人。最初的世界悉檀中，如果將教化之主（佛）和所授記的對象相對而言，也只是爲了他人。雖然有這十種含義，也只是就授記二乘（聲聞乘和緣覺乘）而說。佛的授記一句以及菩薩的授記等等，這裡沒有論述。最初的迦葉（Mahākāśyapa）的偈頌中，前四行是修行的因，接下來半行是得到的結果，再接下來六行是國土的清凈。
【English Translation】 English version: This is that person. If they reach the Lotus Sutra, even ruined roots can be restored. If they have entered extinction, they can be born in another realm. Master Sheng (Zhu Daosheng) said: 'Understanding the truth is free from burdens, so how can there be boundaries? Although it is said there is no land, there is no place that is not land; there is no body or name, yet the body and name are even more prominent. Therefore, lands and names arise in response to things, and guiding them is not enough. If you understand my meaning, simply say that the Buddha's eight aspects of enlightenment are to guide beings.' This statement obscures the true meaning. The Lotus Sutra Treatise says: 'The Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) have the Buddha-nature Dharmakāya, so they are given predictions, not because their practice is complete.' The Treatise says 'not enough' refers to the ultimate fruit. How can one not cultivate the Pure Land practice? According to these clear principles, one should further offer to the Buddha. If a Pratyekabuddha enters the ranks of Śrāvakas, they are the same as Śrāvakas, and in an age without a Buddha, they are the same as those of determined nature.
Below, starting from 'Yuan Zhu', the Four Siddhāntas (four modes of teaching: Worldly Siddhānta, Individual Siddhānta, Antagonistic Siddhānta, and Supreme Meaning Siddhānta) are broadly explained, with a total of ten aspects to accomplish the Four Siddhāntas. Among the Worldly Siddhānta, there are two: the first is in relation to the Buddha's responsive teaching and the beings' faculties, and the second is solely in relation to the beings' faculties. Although it is said to be solely, it ultimately accomplishes responsive teaching, where the Buddha's response and the beings' faculties are in harmony, like joy. Among the Individual Siddhānta, there are two: the first is changing the small vehicle nature and entering the great vehicle nature, having already generated one's own good roots. The vows of the assembly below 'Shi Zhong' are also good roots that benefit others. There are four Antagonistic Siddhāntas: the first is to break the evil of Bodhisattvas regressing to the small vehicle, the second is to break the evil of wanting to generate a small vehicle mind, the third is to directly break the evil of the small vehicle, and the fourth is to break the evil of about to attain the small vehicle fruit. The third is having already attained the small vehicle fruit, and the fourth is having already entered the position of a worthy, so it is different from the second. If a Bodhisattva rebukes those of the small vehicle, other sutras also have this. Now, the small vehicle is clearly predicted, and small vehicle people are cited, so only the Lotus Sutra has this. There are two Supreme Meaning Siddhāntas: the first is a direct explanation, and the second is an explanation of doubts, the content of which can be seen. The explanation below 'Ran Zhong Sheng' is to accomplish the meaning of the Supreme Meaning, and the previous three Siddhāntas need not be without the non-arising Dharma-endurance. Moreover, the Supreme Meaning Siddhānta only refers to self-prediction, while the previous three Siddhāntas may include both self and others, such as the Antagonistic Siddhānta, which is entirely for others, and the first of the Individual Siddhāntas, which includes both self and others, while the latter is only for others. In the initial Worldly Siddhānta, if the teaching master (Buddha) is related to the object of prediction, it is also only for others. Although there are these ten aspects, they are only spoken in relation to the prediction of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna). The Buddha's prediction and the Bodhisattvas' predictions, etc., are not discussed here. In the initial verses of Kāśyapa (Mahākāśyapa), the first four lines are the cause of practice, the next half line is the result obtained, and the next six lines are the purity of the land.
，次半行佛壽，次一行正像，次半行總結無劫國名。言「三人記各有行因」至「數量如文」者，但旃延中無劫國名，余文並同。次須菩提中長行可見，偈中初一行誡聽，次二行行因，次一行得果，次六行半國凈，次半行佛壽，次一行正像，闕劫國名。旃延中長行如文，偈中初一行誡聽，次二行行因，此三句得果，次三行一句國凈，闕佛壽、正像。目連長行如文，偈中初四行半行因，次一行半得果兼國名，次半行佛壽，次二行半國凈，次一行正像。
釋化城喻品
因緣釋中為四：初約喻釋名，次以法合，三「蘇息」下說化意，四「權假」下總結。初文者以大涅槃非化作故不專禦敵，理性即故、具眾德故。次閤中初總標，「權智」下合神力所為，「以權」下合無而歘有，「用教」下合化，「防思」下合城。教無實故，故名為「歘」。言非敵譬見思者，非寬敵急、見逼思遙，見親礙故，思不障果。三說意者，蘇息施小引入顯大故，二酥名引醍醐方入，是教道故，「故而言」下郤釋城也。「權假」去結意者，辨異實故。於此四中立四悉者，若通方義立從於權智，若從機說無而欲見，見已生喜即世界益，得入蘇息即為人益，防非禦敵即對治益，而言滅度第一義益。若從能引權立，此城即世界化，為生小善即為人化，
【現代漢語翻譯】 現代漢語譯本：接下來半行是關於佛的壽命，再下一行是關於正法和像法時期，再接下來半行總結了無劫國（無劫國：指沒有經歷劫難的國家）的名字。說到『三人的授記各有其行因』到『數量如文』，只是在迦旃延（Mahakatyayana）的授記中沒有劫國名，其餘文字都相同。接下來在須菩提（Subhuti）的授記中，長行部分可以見到，偈頌中第一行是告誡聽眾，接下來兩行是關於行因，再下一行是關於證得的果位，再接下來的六行半是關於國土清凈，再半行是關於佛的壽命，再下一行是關於正法和像法時期，缺少劫國名。迦旃延的授記中，長行部分如原文，偈頌中第一行是告誡聽眾，接下來兩行是關於行因，這三句是關於證得的果位，再接下來的三行一句是關於國土清凈，缺少佛的壽命、正法和像法時期。目連（Maudgalyayana）的授記中，長行部分如原文，偈頌中前四行半是關於行因，接下來一行半是關於證得的果位兼國土名，再半行是關於佛的壽命，再接下來的兩行半是關於國土清凈，再下一行是關於正法和像法時期。
解釋化城喻品
因緣解釋中分為四個部分：首先，通過比喻來解釋名稱；其次，用法來結合；第三，在『蘇息』（蘇息：休息）之下說明化城（化城：虛幻的城市）的意義；第四，在『權假』（權假：方便的假設）之下進行總結。第一個部分，因為大涅槃（Mahaparinirvana）不是化現出來的，所以不專門用來防禦敵人，因為理性就是如此，具備各種功德。其次，結合的部分，首先是總體的標示，『權智』（權智：方便的智慧）以下是結合神力所為，『以權』（以權：用方便）以下是結合無中生有，『用教』（用教：用教法）以下是結合化現，『防思』（防思：防止邪思）以下是結合城。教法沒有實體，所以被稱為『歘』（歘：忽然）。說不是用敵人來比喻見思惑（見思惑：錯誤的見解和思惑），是因為不是寬緩的敵人緊急，見惑逼迫思惑遙遠，見惑親近所以成為障礙，思惑不障礙果位。第三個部分是說明意義，蘇息是爲了施予小的利益，引入顯現大的利益，二酥（二酥：兩種酥油）的名字是爲了引導醍醐（醍醐：最好的酥油）才能進入，這是教導的途徑，『故而言』（故而言：所以說）以下是退一步解釋城。『權假』去掉是爲了總結意義，辨別真實和虛假。在這四個部分中建立四悉檀（四悉檀：四種普遍的施予），如果從通達方便的意義出發，就建立在權智之上，如果從根機來說，就是無中想要見到，見到后產生歡喜就是世界益，得以進入蘇息就是為人益，防止邪非防禦敵人就是對治益，而說滅度就是第一義益。如果從能引導的方便建立，這個城就是世界的化現，爲了產生小的善行就是為人的化現。
【English Translation】 English version: Next half line is about the Buddha's lifespan, the next line is about the Dharma-image and semblance periods, and the next half line summarizes the names of the Kalpa-less countries (Kalpa-less countries: countries that have not experienced kalpas). When it says 'the predictions of the three each have their causes' to 'quantity as in the text', it's just that there is no Kalpa-less country name in Mahakatyayana's prediction, and the rest of the text is the same. Next, in Subhuti's prediction, the prose section can be seen, the first line of the verses is a warning to listen, the next two lines are about the causes of practice, the next line is about the fruit attained, the next six and a half lines are about the purity of the land, the next half line is about the Buddha's lifespan, the next line is about the Dharma-image and semblance periods, lacking the Kalpa-less country name. In Mahakatyayana's prediction, the prose section is as in the text, the first line of the verses is a warning to listen, the next two lines are about the causes of practice, these three sentences are about the fruit attained, the next three lines and one sentence are about the purity of the land, lacking the Buddha's lifespan, Dharma-image and semblance periods. In Maudgalyayana's prediction, the prose section is as in the text, the first four and a half lines of the verses are about the causes of practice, the next one and a half lines are about the fruit attained and the country name, the next half line is about the Buddha's lifespan, the next two and a half lines are about the purity of the land, and the next line is about the Dharma-image and semblance periods.
Explanation of the Parable of the Phantom City
The explanation of the causes and conditions is divided into four parts: first, explaining the name through metaphor; second, combining with the Dharma; third, explaining the meaning of the phantom city under 'repose' (repose: rest); fourth, summarizing under 'expedient assumption' (expedient assumption: convenient hypothesis). The first part, because the Great Nirvana (Mahaparinirvana) is not manifested, it is not specifically used to defend against enemies, because reason is like this, possessing various merits. Secondly, the combined part, first is the overall indication, 'expedient wisdom' (expedient wisdom: wisdom of convenience) below is the combination of divine power, 'with expedient' (with expedient: with convenience) below is the combination of arising from nothing, 'using teaching' (using teaching: using Dharma teaching) below is the combination of manifestation, 'preventing thought' (preventing thought: preventing evil thoughts) below is the combination of the city. The teaching has no substance, so it is called 'suddenly' (suddenly: suddenly). Saying that it is not using the enemy to compare the afflictions of views and thoughts (afflictions of views and thoughts: wrong views and thoughts), because it is not that the relaxed enemy is urgent, the affliction of views is pressing and the affliction of thoughts is far away, the affliction of views is close so it becomes an obstacle, the affliction of thoughts does not obstruct the fruit. The third part is to explain the meaning, repose is to give small benefits, introducing the manifestation of great benefits, the names of the two ghee (two ghee: two kinds of ghee) are to guide the best ghee (best ghee: the best ghee) to enter, this is the way of teaching, 'therefore it is said' (therefore it is said: so it is said) below is stepping back to explain the city. 'Expedient assumption' is removed to summarize the meaning, distinguishing between true and false. Establishing the four siddhantas (four siddhantas: four universal givings) in these four parts, if starting from the meaning of understanding convenience, it is established on expedient wisdom, if starting from the root, it is wanting to see from nothing, generating joy after seeing is the benefit of the world, being able to enter repose is the benefit for people, preventing evil and defending against enemies is the benefit of treatment, and saying extinction is the benefit of the first meaning. If establishing from the convenience of being able to guide, this city is the manifestation of the world, creating small good deeds is the manifestation for people.
且除見思即對治化，終引入大即第一義化。次約教中，三藏菩薩全未發足，是故不論。通教菩薩雖同至城，入而能出不同小故，元出界故一腳入城，以大悲故、不證有餘故，一腳不入。三界機緣名之為子，久發心者義之如妻，通教以二乘為惡道，別教以生死為險阻，至涅槃而不入，故名「徑過」。不極之言對小以說，圓教言化者在昔則斥奪，但云不堪，亦未曾云涅槃是化。故至今教動執開權，方云是化，乃至顯實，化乃成真，即寶渚故。故知藏通謂極非化，別教非極非化，圓教非極是化，亦可是極是化，亦可是極非化，與藏通教言同意別。「今是」等者，亦從破計故且云化。若開顯已無非真實，「本跡觀心不記」者可比知。故應云本住三德涅槃之城，跡入化城，若從化主跡示說化。
「問此品」等者，此人附《正法華》設此問也。《正法華》名「往古品」，問者潛改云「宿世品」，故答中不違問者以順正經可消今部。「又上根」下約三時釋。言「探取」等者，其文雖在法說述成，述成正為引起中根，故釋譬喻幼稚等文，皆引用之。「若從」下自約當品，別論三時者，二經俱具，正經從初不及今經處中之說，並不云寶所者，如〈藥草〉中不云地雨，若〈信解〉、〈譬喻〉題通意別，別在實故；〈藥草〉、〈化城〉
【現代漢語翻譯】 現代漢語譯本：並且去除見思惑（見解和思惑，佛教中的兩種根本煩惱）即是對治的方便示現，最終引入到大乘佛法，即第一義諦的教化。其次從教義上來說，三藏教（聲聞、緣覺、菩薩三乘的教法）的菩薩完全沒有出發，因此不討論。通教（通於三乘的教法）的菩薩雖然一同到達化城，但進入后能夠出來，這與小乘不同，因為他們原本就超脫了三界。因此他們一隻腳踏入化城，因為大悲心的緣故，並且不證入有餘涅槃（證得涅槃但仍有殘餘煩惱），所以一隻腳不踏入。三界的機緣可以稱之為兒子，長久發心的菩薩可以比作妻子。通教認為二乘是惡道，別教（獨立的菩薩乘教法）認為生死是險阻，到達涅槃而不進入，因此稱為『徑過』。『不極』的說法是針對小乘而說的。圓教（圓滿的教法）認為，對於被教化者，過去會斥責他們，只說他們不堪造就，也從未說過涅槃是化現。所以直到現在，教義仍然執著于開權顯實（開啟方便之門，顯示真實之理），才說涅槃是化現，乃至顯示真實，化現才成為真實，即是寶渚（珍寶聚集的地方）。因此可知，藏教和通教認為涅槃是究竟，不是化現；別教認為涅槃非究竟，也非化現；圓教認為涅槃非究竟，但卻是化現，也可以認為是究竟，也是化現，也可以認為是究竟，但非化現，這與藏教和通教的說法，意思相同但含義不同。『今是』等等，也是因為要破除計較，所以姑且說是化現。如果已經開顯真實，就沒有什麼不是真實的，『本跡觀心不記』可以作為比較來理解。所以應該說，本來安住於三德涅槃（法身德、般若德、解脫德）之城，示現進入化城，如果是從化城的主人示現來說化現。 『問此品』等等，這個人依附《正法華》提出了這個問題。《正法華》名為『往古品』，提問者私自改為『宿世品』，所以回答中不違背提問者，是爲了順應正經，可以消除現在的疑惑。『又上根』以下，是從三個時間段來解釋。說到『探取』等等，雖然文字在法說（用語言表達佛法）中敘述完成，但敘述完成正是爲了引起中等根器的人，所以解釋譬喻幼稚等文字，都引用了它。『若從』以下，是從當品（本品）自身來分別論述三個時間段，兩部經都具備，正經從開始沒有提及今經中處中的說法，並且沒有說寶所，如同〈藥草喻品〉中沒有說地雨，如果〈信解品〉、〈譬喻品〉題目相同但意思不同，區別在於真實；〈藥草喻品〉、〈化城喻品〉
【English Translation】 English version: Furthermore, eliminating the 'views and thoughts' (false views and thoughts, the two fundamental afflictions in Buddhism) is a skillful means of treatment, ultimately leading to Mahayana Buddhism, which is the teaching of the ultimate truth. Secondly, in terms of doctrine, the Bodhisattvas of the Tripitaka teaching (the teachings of the three vehicles: Sravaka, Pratyekabuddha, and Bodhisattva) have not even set out, so there is no discussion. Although the Bodhisattvas of the Common Teaching (a teaching common to the three vehicles) arrive at the transformation city together, they can enter and exit, unlike the Small Vehicle, because they originally transcended the three realms. Therefore, they step into the transformation city with one foot, because of great compassion, and because they do not attain Nirvana with remainder (attaining Nirvana but still having residual afflictions), so they do not step in with the other foot. The karmic conditions of the three realms can be called sons, and Bodhisattvas who have long aspired to enlightenment can be likened to wives. The Common Teaching considers the Two Vehicles as evil paths, and the Distinct Teaching (a separate Bodhisattva vehicle teaching) considers birth and death as dangers, reaching Nirvana but not entering, hence it is called 'passing through'. The statement 'not ultimate' is said in contrast to the Small Vehicle. The Perfect Teaching (the complete teaching) believes that, for those being taught, in the past they would be rebuked, only saying that they were incapable, and it was never said that Nirvana was a transformation. Therefore, until now, the doctrine still clings to opening the provisional and revealing the real, only then saying that Nirvana is a transformation, and even revealing the real, the transformation then becomes real, which is the treasure island. Therefore, it can be known that the Tripitaka and Common Teachings consider Nirvana as ultimate and not a transformation; the Distinct Teaching considers Nirvana as not ultimate and not a transformation; the Perfect Teaching considers Nirvana as not ultimate but a transformation, and it can also be considered as ultimate and a transformation, and it can also be considered as ultimate but not a transformation, which has the same meaning but different connotations as the statements of the Tripitaka and Common Teachings. 'Now this is' etc., is also because of wanting to break through calculations, so it is tentatively said to be a transformation. If the real has already been revealed, then nothing is not real, 'original trace contemplation of mind without record' can be used as a comparison to understand. Therefore, it should be said that originally dwelling in the city of the three virtues of Nirvana (Dharmakaya virtue, Prajna virtue, Liberation virtue), manifesting entering the transformation city, if it is from the master of the transformation city manifesting to speak of transformation. 『Question this chapter』 etc., this person attached to the Saddharma-pundarika-sutra posed this question. The Saddharma-pundarika-sutra is named 'Past Events Chapter', the questioner privately changed it to 'Previous Lives Chapter', so the answer does not contradict the questioner, in order to comply with the correct sutra, which can eliminate current doubts. 'Also superior roots' below, is explained from three time periods. Speaking of 'exploring and taking' etc., although the text is in the Dharma speech (expressing the Buddha's teachings in words) describing completion, describing completion is precisely to arouse people of medium capacity, so explaining the texts of metaphor, childishness, etc., all cite it. 'If from' below, is from the chapter itself to separately discuss the three time periods, both sutras have it, the correct sutra from the beginning does not mention the middle saying in this sutra, and does not say treasure place, just like in the 'Medicinal Herbs Chapter' there is no mention of earth rain, if the titles of 'Faith Understanding Chapter', 'Parable Chapter' are the same but the meanings are different, the difference lies in the real; 'Medicinal Herbs Chapter', 'Transformation City Chapter'
題別意別。
「問化城」等，可知。答中意者，此中文促無復二味，但敘城后即向寶所。準此文意，說化即是開權，開權即是顯實，顯實只是說化，故前約教中是圓教也，故應知是開顯之圓。又「領解」下釋妨，以陳如記後方領故也。若記后領，具領聞法及以授記，或文少等通有諸意。「如今」下「云云」者，應出前漸后頓之相，具如文中古今二同。
次偈七行頌前三義，初一行頌所見事，次四行頌譬久遠，三二行頌結今昔。《經》云「其佛」等者，一切八相垂跡之處皆先破魔，準說《法華》亦應先漸。復云破魔似同穢土，若準壽長復非穢土，故知同居凈穢其相蓋多，故成道等不可全同此土三藏，故知不可若引此土小教以消彼文。
問：時諸梵天雨眾天華，其華如山、樹座猶下，其相如何？
答
不思議事彼此不礙，列十方梵文，正本中先四方、次四維、次上下，此則並是隨譯者意，不知梵本次第如何？然正本列數與此多異。
「相應」下「云云」者，皆據諸梵請法偈文，亦與大小半滿意同，然彼佛說法亦約五味，故依古難當謂示勸證。
「云云」者，應略辨三轉之相。示者，謂此是苦乃至此是道。勸者，謂苦應知、集應斷、滅應證、道應修。證者，苦我已知不復更知，
【現代漢語翻譯】 現代漢語譯本： 題目的意義和區別。
關於『問化城』（比喻佛爲了引導眾生進入涅槃而方便設立的虛幻之城）等，可以理解。回答中的意義是，此中文字簡略，沒有重複的意味，只是敘述了化城之後就直接前往寶所（比喻涅槃）。根據這段文字的意思，說化城就是開權（方便法門），開權就是顯實（真實法門），顯實只是說化城，所以在之前的教相判釋中是圓教（最究竟的教法），所以應該知道這是開權顯實的圓教。另外，『領解』下解釋了疑問，因為陳如（阿若憍陳如，五比丘之一）在被授記之後才領悟。如果是在授記之後才領悟，就包含了領悟聞法以及被授記，或者文字簡略等，有多種含義。『如今』下的『云云』，應該指出之前漸悟之後頓悟的相狀，具體如文中對古今兩種不同的看法。
接下來七行偈頌讚頌了前面的三種意義，最初一行讚頌所見之事，接下來四行讚頌譬喻久遠，最後兩行讚頌總結今昔。《經》中說『其佛』等，一切八相成道（佛陀一生中的八個重要階段）示現的地方都先降伏魔怨，根據這個說法，《法華經》也應該先漸修。又說降伏魔怨似乎與穢土（充滿煩惱和痛苦的世界）相同，如果根據壽命長短又不是穢土，所以知道同居穢土和凈土的相狀有很多不同，所以成道等不能完全等同於此土三藏（經、律、論），所以知道不能用此土小乘教義來解釋彼文。
問：當時諸梵天（色界天的眾生）降下眾多的天華，那些花像山一樣，樹座也隨之下落，這是什麼景象？
答：
不可思議的事情彼此之間互不妨礙，列出十方梵天，正本中先是四方、然後是四維、然後是上下，這都是隨著譯者的意思，不知道梵文字的順序如何？然而正本列出的數字與此有很多不同。
『相應』下的『云云』，都是根據諸梵天請法的偈文，也與大小乘的半字教和滿字教的意義相同，然而彼佛說法也大約是五味（比喻佛陀教法的五個階段），所以根據古義難以恰當，可以認為是示、勸、證。
『云云』，應該簡略地辨別三轉法輪（佛陀教法的三個階段）的相狀。示，就是說這是苦（苦諦）乃至這是道（道諦）。勸，就是說苦應該知道、集（集諦）應該斷除、滅（滅諦）應該證得、道（道諦）應該修習。證，就是說苦我已經知道不再需要知道，
【English Translation】 English version: The meaning and distinctions of the title.
Regarding 'asking about the transformation city' (a metaphor for the Buddha's expedient means to guide beings to Nirvana), it can be understood. The meaning in the answer is that this Chinese text is concise, without repetitive meaning, but only narrates that after the transformation city, one directly goes to the treasure place (a metaphor for Nirvana). According to the meaning of this text, speaking of the transformation city is opening the provisional (expedient teachings), opening the provisional is revealing the real (true teachings), and revealing the real is only speaking of the transformation city. Therefore, in the previous classification of teachings, it is the perfect teaching (the most ultimate teaching). So, it should be known that this is the perfect teaching of opening the provisional and revealing the real. Furthermore, the 'understanding' below explains the doubt, because Ajnata Kaundinya (one of the first five disciples of the Buddha) only understood after being prophesied. If one only understands after being prophesied, it includes understanding the Dharma and being prophesied, or the text is concise, etc., there are various meanings. The 'etc.' under 'now' should point out the appearance of gradual enlightenment followed by sudden enlightenment, as specifically stated in the text regarding the two different views of the past and present.
Next, the seven lines of verse praise the previous three meanings. The first line praises what is seen, the next four lines praise the metaphor of the distant past, and the last two lines praise the conclusion of the past and present. The 'Sutra' says 'that Buddha' etc., all places where the eight aspects of Buddhahood (the eight major events in the Buddha's life) are manifested first subdue the demons. According to this, the Lotus Sutra should also first be gradual. It also says that subduing demons seems to be the same as the impure land (a world full of afflictions and suffering), but according to the length of life, it is not an impure land. Therefore, it is known that the appearances of the coexisting impure and pure lands are very different. Therefore, the attainment of Buddhahood etc. cannot be completely the same as the Tripitaka (the three collections of Buddhist texts) of this land. Therefore, it is known that one cannot use the teachings of the Small Vehicle of this land to interpret that text.
Question: At that time, the Brahma heavens (beings of the Form Realm) rained down many heavenly flowers, and those flowers were like mountains, and the tree seats also fell down with them. What was this scene like?
Answer:
Inconceivable things do not hinder each other. Listing the Brahma heavens of the ten directions, the original text first lists the four directions, then the four intermediate directions, then above and below. These are all according to the translator's intention. It is not known what the order of the Sanskrit text is. However, the numbers listed in the original text are very different from this.
The 'corresponding' etc. are all based on the verses of the Brahma heavens requesting the Dharma, and are also the same as the meaning of the half-word and full-word teachings of the Great and Small Vehicles. However, that Buddha's teaching is also about the five flavors (a metaphor for the five stages of the Buddha's teachings), so according to the ancient meaning, it is difficult to be appropriate, and can be considered as showing, urging, and proving.
The 'etc.' should briefly distinguish the appearance of the three turnings of the Dharma wheel (the three stages of the Buddha's teachings). Showing means saying this is suffering (the truth of suffering) and even this is the path (the truth of the path). Urging means that suffering should be known, accumulation (the truth of the origin of suffering) should be eliminated, cessation (the truth of the cessation of suffering) should be realized, and the path (the truth of the path) should be cultivated. Proving means that I have already known suffering and no longer need to know it,
乃至道我已修不復更修。「示」謂示其相狀，「勸」謂勸其令修，「證」謂引己證彼。《大論》、《俱舍》諸文委釋。若以大小經論轉法輪義同異之相盡著此中，紙數盈百尚不可盡，意令知彼先小后大同此土耳，故不多述。今辨諸門略示同異，于中為四：初約所對，次「為聲聞」下約所為，三「何故」下明三轉意，四「問」下料簡。初文二：先對四法，次對三道，以四法中義類同故。第三意中雲「為眾生有三種根」者，聲聞乘中自有此三，故於鹿苑取悟不同。《大論》、《婆沙》亦云三根，上根聞初轉，中下準知。「問初為」等者，既云聲聞自有三根，五人並是聲聞根性，既具三根復有諸天，何意無三？「為生」下答，人天通有三義故也。謂慧根道聞等不同是三慧，悟有前後即三根，見修無學即三道，色無色般義準亦有，但非因轉法輪得耳。
次釋十二行者，為二：先雙標兩門教十，「二者」下釋。釋中又六：先略釋，次「又教」下判能所，三「十二」下判輪非輪，四「若作」下判教行，五「教輪」下判名體寬狹，六「或通」下判通別。初文中雲「十二行」者，四諦各用示等為教，一轉各生眼等為行。言「能所」者，四皆佛說故云「能」，度入彼心故云「所」。言「是輪非輪」者，輪以摧碾為義，唯教無行豈能
摧惑？若不摧惑亦無輪名。佛知機知時亦不無行而徒轉也。今言非者，教從化生、行從受者，是故行輪從受者得、功歸化主故從佛得，以未盡理故重釋之。若作二輪教行相循共能摧惑，況復教行俱由佛轉，是故教行俱得名輪。但眼智等無別體故還指忍等，故眼等行約于諦教而成十六，故三根人聞三轉教，各生眼等成四十八。寬狹中雲「教輪」等者，是化他智但屬一權，則能轉唯一、所轉十二，則能轉名狹體寬、所轉名寬體狹。「行法輪」者，教是能詮、行是所詮，故行隨教並有十二，雖俱十二寬狹則異。教定十二、行生眼等，若以示等生於眼等，數同名異。次辨通別中所言「或」者，不定辭也。或三人各聞三轉，或一人前後聞三。初雖別簡，「今就」下正釋。初轉法輪得見諦解，三乘之人方有十二。
「所不」下簡不能轉者，又為二：初略示其人，次「有解」下因茲通辨大小通別。初文二：先正示人，次「夫轉」下明不能轉意。初文云「沙門」謂佛法出家者，不因佛說尚不知名，豈能轉耶？故法輪名唯從佛得。沙門尚爾，況餘眾耶？有云：外道中出家者名沙門。若爾，何故云「尚不能知」？當知以正況邪。「有解」至「之意」者，今師有時作此解也，因此通辨非初轉也。于中四：先明一代卷舒，次「小乘」下辨
【現代漢語翻譯】 現代漢語譯本 摧滅迷惑嗎？如果不能摧滅迷惑，也就沒有輪轉之名了。佛陀瞭解時機，瞭解時節，也不會無所作為而空轉法輪。現在說『非』，是因為教法由教化而生，修行由接受教法的人而起，所以修行之輪從接受教法的人那裡獲得，功德歸於教化的主導者，所以從佛陀那裡獲得。因為還沒有完全窮盡道理，所以重新解釋它。如果把教法之輪和修行之輪看作是相互遵循，共同能夠摧滅迷惑，更何況教法和修行都由佛陀來轉動，所以教法和修行都可以稱為『輪』。但是眼智等沒有單獨的實體，所以還是指忍等，所以眼等修行依於四諦之教而成就十六行相，所以三根之人聽聞三轉法輪之教，各自生起眼等，成就四十八行相。《寬狹中》所說的『教輪』等，是化他之智，只屬於一種權宜之法，那麼能轉的就只有一種，所轉的就有十二種，那麼能轉的名稱狹窄而本體寬廣，所轉的名稱寬廣而本體狹窄。『行法輪』，教是能詮釋的，行是所詮釋的，所以行隨教法也有十二種，雖然都是十二種，但寬狹卻不同。教法確定是十二種，修行生起眼等，如果以示等生起眼等，數量相同而名稱不同。接下來辨別通別中所說的『或』，是不確定的詞語。或者三人各自聽聞三轉法輪，或者一人前後聽聞三次。最初雖然分別簡擇，『今就』下面正式解釋。初轉法輪得到見諦的解脫，三乘之人方才有十二行相。 『所不』下面簡擇不能轉法輪的人，又分為兩種：首先簡略地指示這些人，其次『有解』下面因此通盤辨別大小乘的通別。初文分為兩部分：先正式指示這些人，其次『夫轉』下面說明不能轉法輪的意義。初文說『沙門』，指的是佛法中的出家者，不依靠佛陀的說法尚且不知道名稱，怎麼能轉法輪呢？所以法輪之名只能從佛陀那裡獲得。沙門尚且如此，更何況其餘的人呢？有人說：外道中出家的人也叫沙門。如果是這樣，為什麼說『尚且不能知道』呢？應當知道這是用正面的情況來比況邪惡的情況。『有解』到『之意』，現在的老師有時會這樣解釋，因此通盤辨別不是初轉法輪。其中分為四部分：先說明一代教法的卷舒，其次『小乘』下面辨別……
【English Translation】 English version To destroy delusion? If delusion is not destroyed, there is no name of 'wheel'. The Buddha knows the opportune time and knows the season, and would not act without purpose and merely turn the Dharma wheel in vain. Now, saying 'no' is because the teaching arises from transformation, and practice arises from those who receive the teaching. Therefore, the wheel of practice is obtained from those who receive the teaching, and the merit belongs to the master of transformation, hence it is obtained from the Buddha. Because the principle has not been fully exhausted, it is re-explained. If the wheel of teaching and the wheel of practice are regarded as mutually following and jointly able to destroy delusion, how much more so when both teaching and practice are turned by the Buddha? Therefore, both teaching and practice can be called 'wheel'. However, since the eye-wisdom and others do not have separate entities, they still refer to forbearance and others. Therefore, the practice of eye and others is based on the teaching of the Four Noble Truths and achieves sixteen aspects. Therefore, people of the three roots hear the teaching of the three turnings of the Dharma wheel, and each generates eye and others, achieving forty-eight aspects. In the 'Width and Narrowness' section, the 'teaching wheel' and others refer to the wisdom of transforming others, which belongs only to one expedient means. Then, what can be turned is only one, and what is turned is twelve. Then, the name of what can be turned is narrow but the substance is wide, and the name of what is turned is wide but the substance is narrow. The 'practice Dharma wheel', the teaching is what can be explained, and the practice is what is explained. Therefore, practice follows the teaching and also has twelve. Although both are twelve, the width and narrowness are different. The teaching is fixed at twelve, and practice generates eye and others. If showing and others generate eye and others, the number is the same but the name is different. Next, the 'or' mentioned in distinguishing between the general and the specific is an uncertain term. Either three people each hear the three turnings of the Dharma wheel, or one person hears three times in succession. Although initially selected separately, the formal explanation is below 'now on'. The first turning of the Dharma wheel obtains the liberation of seeing the truth, and only then do people of the three vehicles have twelve aspects. Below 'what is not' selects those who cannot turn the Dharma wheel, and it is further divided into two types: first, briefly indicate these people, and second, 'there is an explanation' below, therefore, comprehensively distinguish between the general and the specific of the Great and Small Vehicles. The initial text is divided into two parts: first, formally indicate these people, and second, 'as for turning' below explains the meaning of not being able to turn the Dharma wheel. The initial text says 'Shramana' (Buddhist monk), referring to those who have left home in the Buddha's Dharma. If they do not rely on the Buddha's teachings, they would not even know the name, how can they turn the Dharma wheel? Therefore, the name of the Dharma wheel can only be obtained from the Buddha. If Shramanas are like this, how much more so are the rest of the people? Some say: those who have left home in other religions are also called Shramanas. If that is the case, why does it say 'still cannot know'? It should be known that this is using the positive situation to compare the evil situation. 'There is an explanation' to 'the meaning of', the current teacher sometimes makes this explanation, therefore, comprehensively distinguish that it is not the first turning of the Dharma wheel. It is divided into four parts: first, explain the unfolding and contraction of the teachings of a generation, and second, 'Small Vehicle' below distinguishes...
一代體，三「十二」下辨名體同異，四「又三人」下辨通別。初文者且從諦體以論卷舒，從無舒四、卷四歸無，卷舒只是開合意耳。具如《玄》文七重二諦中說。言「大小」者，且約小衍釋出體耳。委悉應約五味四教以明開顯，具如《玄》文及以《止觀》辨體中說。三明名體中雲「十二因緣是別相」者，一者總離而為三世，二者別離因二果五、因三果二，具如《玄》文及《俱舍》等。四明通別為三：先約因緣，次約四諦，三約六度。初文又二：初對三人，次「無生」下明卷舒。初「三人」下通別可見。「相生傳傳滅」者，舒則傳生、卷則傳滅，具如《玄》文以辨興廢。次約四諦，但以二乘對菩薩者，但是文略，亦應先明離合，次對三乘四教，后明卷舒。三約六度中四：先明通小，次明通凡，三「若爾」下釋疑，釋中但云二乘不云凡夫者，二乘猶有分得故也。四「阿毗曇」下引小證通。「寶云經三乘毗尼」者，引事證通。「云云」者，應具明所以。「脫子果兩縛」者，敘初顯后。「俱解脫云云」者，應釋三脫相對三念處，具如《止觀》第十卷。乃顯俱解脫人具足事定名深妙耳。
「諸根」等者，文有二釋意者，初釋即相似位。次釋云「入佛境界」者，即初住位。具如《華嚴》十種六根。下文頌中雲「分別真實法」
【現代漢語翻譯】 現代漢語譯本： 第一代指諦體，在『三十二』之後辨析名體的同異，在『又三人』之後辨析通別。最初的文字先從諦體來論述卷舒，從無舒四、卷四歸於無，卷舒只是開合的意思。詳細情況如《玄義》中七重二諦的論述。說到『大小』，只是從小乘的角度解釋諦體。詳細情況應該從五味四教來闡明開顯，詳細情況如《玄義》和《止觀》中辨析諦體的論述。三明名體中說『十二因緣是別相』，一是總體上分為三世，二是分別上分為因二果五、因三果二，詳細情況如《玄義》和《俱舍論》等。四明通別分為三：先從因緣說，其次從四諦說，再次從六度說。最初的文字又分為二：先是對三人說，其次在『無生』之後闡明卷舒。最初『三人』之後的通別顯而易見。『相生傳傳滅』，舒則傳生、卷則傳滅，詳細情況如《玄義》中辨析興廢。其次從四諦說，只是用二乘來對比菩薩，這只是文字簡略，也應該先闡明離合，其次對比三乘四教，然後闡明卷舒。再次從六度中的四方面說：先闡明通於小乘，其次闡明通於凡夫，第三在『若爾』之後解釋疑問，解釋中只說二乘而不說凡夫，是因為二乘還有分得的緣故。第四在『阿毗曇』之後引用小乘的例子來證明通達。『寶云經三乘毗尼』，引用事例來證明通達。『云云』，應該詳細說明原因。『脫子果兩縛』，敘述最初的，顯示後來的。『俱解脫云云』，應該解釋三脫相對三念處，詳細情況如《止觀》第十卷。這才能顯示俱解脫的人具足事定，名為深妙。
『諸根』等，文字有兩種解釋，我的理解是，最初的解釋是相似位（相似即相似解，指觀行位，位次在五品之後、十信之前）。其次的解釋說『入佛境界』，就是初住位（十住位的最初位置）。詳細情況如《華嚴經》中十種六根。下文的頌中說『分別真實法』。
【English Translation】 English version: The first generation refers to the true nature of reality (諦體, Dì Tǐ). The differences and similarities between name (名, Míng) and substance (體, Tǐ) are distinguished after 'thirty-two'. The commonalities and differences are distinguished after 'again three people'. The initial text first discusses the unfolding and contraction (卷舒, Juǎn Shū) from the perspective of the true nature of reality, returning from the four non-unfoldings and the four contractions to nothingness. Unfolding and contraction simply mean opening and closing. The details are as described in the sevenfold two truths in the Profound Meaning. When speaking of 'large and small', it is only explaining the true nature of reality from the perspective of the Lesser Vehicle (小衍, Xiǎo Yǎn). The details should be explained from the perspective of the five flavors and four teachings (五味四教, Wǔ Wèi Sì Jiào) to clarify the revelation, as described in the Profound Meaning and the discussion of the true nature of reality in Śamatha-Vipassanā. The third clarification of name and substance says 'the twelve links of dependent origination (十二因緣, Shí'èr Yīnyuán) are distinct characteristics', firstly, they are generally divided into three lifetimes, and secondly, they are separately divided into two causes and five effects, and three causes and two effects, as detailed in the Profound Meaning and the Abhidharma-kośa etc. The fourth clarification of commonalities and differences is divided into three: first, from the perspective of dependent origination, second, from the perspective of the Four Noble Truths (四諦, Sì Dì), and third, from the perspective of the Six Perfections (六度, Liù Dù). The initial text is further divided into two: first, speaking to the three people, and second, clarifying unfolding and contraction after 'no birth'. The commonalities and differences after the initial 'three people' are evident. 'Mutual arising, transmission, transmission, extinction', unfolding transmits arising, contraction transmits extinction, as detailed in the Profound Meaning to distinguish rise and fall. Secondly, from the perspective of the Four Noble Truths, only using the Two Vehicles (二乘, Èr Chéng) to contrast with the Bodhisattva is simply a simplification of the text. It should also first clarify separation and union, then contrast the Three Vehicles (三乘, Sān Chéng) and Four Teachings, and then clarify unfolding and contraction. Thirdly, from the four aspects of the Six Perfections: first, clarify what is common to the Lesser Vehicle, second, clarify what is common to ordinary people, and third, explain the doubts after 'if so'. The explanation only mentions the Two Vehicles and not ordinary people because the Two Vehicles still have a share to gain. Fourth, after 'Abhidharma', cite examples from the Lesser Vehicle to prove thorough understanding. 'The Ratnamegha Sutra (寶云經, Bǎo Yún Jīng) Vinaya of the Three Vehicles', cite examples to prove thorough understanding. 'Etc., etc.', the reasons should be explained in detail. 'Escape from the two bonds of son and fruit', narrate the initial, revealing the later. 'Simultaneous liberation etc., etc.', should explain the three liberations relative to the three foundations of mindfulness (三念處, Sān Niàn Chù), as detailed in the tenth volume of Śamatha-Vipassanā. This can reveal that the person of simultaneous liberation is complete in practice and is named profound and wonderful.
'The faculties' etc., there are two interpretations of the text. My understanding is that the initial interpretation is the position of similarity (相似位, Xiāngsì Wèi) (similarity means similar understanding, referring to the position of practice, which is after the five grades and before the ten faiths). The second interpretation says 'enter the Buddha's realm', which is the initial dwelling position (初住位, Chū Zhù Wèi) (the initial position of the ten dwelling positions). The details are as in the ten kinds of six faculties in the Avataṃsaka Sutra (華嚴經, Huá Yán Jīng). The verse below says 'distinguish the true Dharma'.
者，分別故始自色心終至種智皆不出實相，故云「真實」。「八萬四千劫」下「云云」者，須得具明時節之意，諸佛奚嘗不與定俱，但由物機在十六子結緣齊限，故爾許時具如次文所述者是。《正法華》云「入定經三十萬劫」，不知法護所以所譯其數頓乖。「逢值有三種」者，前二可知。第三既云但論遇小中間之言，自望元初結小緣者耳。第三類人未曾聞大，便即流轉，此人即以初聞小時為初結緣，復于中間唯習於小，今遇王子初且聞小。人見釋迦一代教中一分聲聞未發心者，便即判云永滅無發，是則不知如來長遠之化。
次問答，答中約四悉說，文少不次，先對治，次為人，次樂欲，次第一義。
問：
此經何文赴其樂短？
答：
龍女是。〈法師品〉中雖無時節，計應非遠。小乘教中尚乃只云六十百劫出界，但經八六四二雖大小有殊，猶在權教，故實教中六根五品一世可期，乃至《金光明經》一生十地，故南嶽用《普賢觀》意，云六根極遲不出三生，雖四悉赴機隨好長短，論其自行終無端拱。準論即是眾生意樂，意趣意樂正當四悉之初，仍少餘三。若指他佛為平等者，終不及以四悉意也。
問：
法華實教只應實說，何故劫數猶短說長？
答：
言權實
者，論所行法時節，乃是誘進疲夫。應知權教一向說長，如《婆沙》三隻及諸大乘經無量劫，此則定不可短。雖實教中有長有短，若依實道定短為正，如常不輕輕毀之眾，只經四千億佛皆悉得度，豈有必經多塵劫耶？雖然長短在機，理豈爾耶？既長短約人，但不篤自勤，何須論他時長短耶？
「三乘通教有餘國」者，一家明義以土對教，具如《止觀》及《凈名疏》。並有用教橫豎二對，橫論土體與教相當，豎論約土用教多少，則二乘人于彼有餘已成通人，故云「通教有餘國」也。亦有於此已成通人，謂從鹿苑至方等部，重入通教成無生人，亦非更用此教斷惑。「教道」者化道也，教為化道故云「教道」。「眾又清凈」至「立也」者，化道欲畢由眾機熟，熟謂智斷二德具足，故清凈言表煩惱盡故云斷德，正解屬智智必照諦故云了達。諸禪之言義通智斷，界內惑盡也。「四不壞信」者，《俱舍》二十五云：「證凈有四種，謂佛、法、僧、戒，見三得法戒，見道兼佛僧，法謂三諦全，菩薩獨覺道，信戒二為體，四皆唯無漏。」《論》云「經說有四證凈，謂佛等四，四是所證，見三諦時得法界二，見道諦時兼得佛僧。」廣如《論》文。此全從小釋也，此以鹿苑對涅槃時。次釋中「唯清凈一句在小信解」去，具騰漸中二味
【現代漢語翻譯】 現代漢語譯本：關於討論所修行法的時間長短，這實際上是引誘那些疲憊懈怠的人。應該知道權教總是說時間很長，比如《婆沙論》中說的三個阿僧祇劫以及諸大乘經典中說的無量劫，這些肯定不可能縮短。雖然實教中也有長有短，但如果依據真實的修行道路，那麼時間短才是正確的。比如那些常常不輕易毀犯戒律的大眾，僅僅經過四千億佛的時間就全部得度了，難道一定要經過很多塵劫嗎？雖然時間長短取決於眾生的根機，但道理難道是這樣的嗎？既然時間長短是針對不同的人，那麼只要自己不懈怠勤奮，又何必討論他人修行時間的長短呢？ 『三乘通教有餘國』，一家解釋其含義是用國土來對應教法，具體內容見於《止觀》和《凈名疏》。也有用教法進行橫向和縱向兩種對比的，橫向對比是說國土的本體與教法相適應，縱向對比是說根據國土的情況來使用教法的多少。那麼二乘人在有餘土已經成為通教的人，所以說『通教有餘國』。也有人在此土已經成為通教的人，指的是從鹿苑時期到方等部時期，重新進入通教而成為證得無生法忍的人，也不是再用這種教法來斷除煩惱。『教道』指的是化導，教法是用來化導眾生的，所以說『教道』。『眾又清凈』到『立也』，指的是化導想要完成，是因為眾生的根機成熟了，成熟指的是智慧和斷德兩種功德都具備了。所以說清凈，是表明煩惱已經斷盡，因此說是斷德。正確的理解屬於智慧，智慧必定照見真諦，所以說『了達』。諸禪的說法，其含義貫通智慧和斷德，指的是在欲界、色界、無色界內斷盡煩惱。『四不壞信』，《俱舍論》第二十五卷說：『證得清凈有四種，即佛、法、僧、戒。見道位的三果聖者得到法和戒的清凈，見道位的人兼得佛和僧的清凈，法指的是三諦完全，菩薩和獨覺的道，以信和戒為本體，四種清凈都是無漏的。』《論》中說：『經中說有四種證凈，即佛等四種，四種是所證得的，見到三諦時得到法和戒兩種清凈，見到道諦時兼得佛和僧的清凈。』詳細內容見《論》的原文。這完全是從小乘的角度來解釋的，這裡是用鹿苑時期來對應涅槃時期。接下來解釋中『唯清凈一句在小信解』，具體內容在騰漸二味中說明。
【English Translation】 English version: To discuss the timing of practicing the Dharma is actually enticing the weary. It should be known that provisional teachings always speak of long periods, such as the three asamkhya kalpas in the Mahavibhasa and the countless kalpas in various Mahayana sutras, which definitely cannot be shortened. Although there are long and short periods in the true teachings, if based on the true path of practice, then a short period is correct. For example, those who often do not lightly violate the precepts are all liberated after only four hundred billion Buddhas; must they necessarily go through many dust-like kalpas? Although the length of time depends on the capacity of beings, is the principle really like that? Since the length of time is relative to the person, if one is diligent and assiduous, why discuss the length of time for others? 『The Shared Teaching of the Three Vehicles has a Land of Remainder,』 one explanation clarifies the meaning by using lands to correspond to teachings, as detailed in Zhi Guan (止觀, Ceasing and Contemplating) and the Vimalakirti Sutra Commentary (凈名疏, Jing Ming Shu). There are also two types of comparisons using teachings, horizontal and vertical. The horizontal comparison says that the essence of the land corresponds to the teaching, and the vertical comparison says that the amount of teaching used depends on the land's condition. Then, those of the Two Vehicles in the Land of Remainder have already become people of the Shared Teaching, so it is said, 『The Shared Teaching has a Land of Remainder.』 There are also those who have already become people of the Shared Teaching in this land, referring to those who, from the Deer Park (鹿苑, Luyuan) period to the Vaipulya (方等部, Fangdengbu) period, re-enter the Shared Teaching and become those who have attained the non-origination forbearance. They do not use this teaching again to sever afflictions. 『Teaching Path』 refers to transformation and guidance; the teaching is used to transform and guide beings, so it is called 『Teaching Path.』 『The assembly is also pure』 to 『established,』 refers to the fact that the completion of transformation and guidance is due to the maturity of beings' capacities. Maturity refers to the possession of both wisdom and virtue of severance. Therefore, purity indicates that afflictions have been completely severed, hence it is called the virtue of severance. Correct understanding belongs to wisdom, and wisdom must illuminate the truth, so it is called 『thoroughly understanding.』 The term 『various dhyanas』 encompasses both wisdom and the virtue of severance, referring to the complete severance of afflictions within the Desire Realm, Form Realm, and Formless Realm. 『The Four Incorruptible Faiths,』 Abhidharmakosa (俱舍, Jusha) Volume 25 says: 『Attaining purity has four types, namely Buddha, Dharma, Sangha, and precepts. Those who have seen the three fruits of the path attain the purity of Dharma and precepts; those who have seen the path also attain the purity of Buddha and Sangha. Dharma refers to the complete three truths, the path of Bodhisattvas and Pratyekabuddhas, with faith and precepts as their essence; all four purities are unconditioned.』 The Treatise says: 『The sutras say there are four purities, namely Buddha, etc.; the four are what are attained. When seeing the three truths, one attains the two purities of Dharma and precepts; when seeing the path truth, one also attains the purities of Buddha and Sangha.』 See the original text of the Treatise for details. This is entirely explained from the perspective of the Small Vehicle; here, the Deer Park period is used to correspond to the Nirvana period. Next, the explanation 『Only the phrase 「purity」 is in the small faith and understanding』 is explained in detail in the two flavors of gradual and sudden.
教也。前釋應〈方便〉、〈譬喻品〉意，次釋應〈信解品〉意。「若世無二乘」等者，問意者準理，世無一人合永入滅，會必歸大，何用施三？答意可見。世言入者，但自謂耳。經文既云無有二乘而得滅度，豈可必立定性者耶？「若中間」至「第二譬也」者，此兩中間各有二意：若為菩提者，須已入不退位，或是初心不必盡退；若住聲聞者，或是初小，或是中途二類，俱須設化城譬。
「問此中」等者，問〈化城品〉但云「始終隨逐」，何故無〈信解〉中相失及譬品驚入等耶？若其無者，彼無隨逐。又亦應與中上永乖，何得以此而例于彼？答中意者，用譬方法不同故也。文不合用非意闕也，故云「而其意則通」。所言「通」者，相失相見既是中根得悟已后領於今日，未有大小化前名為背父，及明見父不識之咎。譬中雲驚入者，我雖背父而父不捨恒思我機，機生之初故有驚入之義。若論機應結緣已后，奚嘗不隨如今文耶？此中既雲中間相遇，乃至今日相見得度，故知中間不無相失驚入，當知隨逐由驚入，驚入故相見，相見由相失，各舉一邊大旨無別。
次「問」者，既云隨逐不云失等，今既得益那無不虛？答中意云開顯已多取信為易，故不假用不虛譬也。又上為中下未悟，今此跡事已周。「二十二番」者，
【現代漢語翻譯】 現代漢語譯本： 這是關於教義的解釋。前面解釋了對應于《方便品》（Upāya）和《譬喻品》（Parable）的含義，接下來解釋對應于《信解品》（Belief and Understanding）的含義。「若世無二乘」等，提問者的意思是，按照道理，世上沒有一個人會永遠進入涅槃（Nirvana），最終都會迴歸到大乘（Mahayana），那又何必設立三乘（Triyana）呢？回答者的意思很明顯。世人所說的『入』，只不過是他們自己的想法罷了。經文既然說沒有二乘（Śrāvaka-pratyekabuddha）而能得到滅度的，怎麼可以一定設立固定根性的人呢？「若中間」至「第二譬也」，這兩者中間各有兩種意思：如果爲了菩提（Bodhi）的話，必須已經進入不退轉位（avaivartika-bhūmi），或者只是初心，不一定完全退轉；如果安住于聲聞（Śrāvaka）的話，或者是最初的小乘（Hinayana），或者是中途轉入的，這兩類都需要設立化城（illusory city）的譬喻。
「問此中」等，提問《化城品》（Illusory City）只說『始終隨逐』，為什麼沒有《信解品》中相失以及《譬喻品》中驚入等情節呢？如果真的沒有，那麼就沒有隨逐。而且也應該與中根、上根的人永遠背離，怎麼能用這個來比擬那個呢？回答者的意思是，使用譬喻的方法不同。經文不適合使用，並非意思缺失，所以說『而其意則通』。所說的『通』，是指相失相見既是中根的人領悟之後領會到今日，在大小化城之前被稱為背離父親，以及明明見到父親卻不認識的過失。譬喻中說驚入，是指我雖然背離父親，但父親不捨棄，一直思念我的根機，根機產生之初，所以有驚入的意義。如果討論根機相應、結緣之後，何嘗不是一直跟隨，就像現在的經文一樣呢？這裡既然說中間相遇，乃至今日相見得度，所以知道中間並非沒有相失驚入，應當知道隨逐是因為驚入，驚入所以相見，相見是因為相失，各自舉出一邊，大旨沒有區別。
接下來是『問』，既然說隨逐，不說相失等，現在既然得到利益，那有沒有不真實的地方呢？回答者的意思是，開顯已經很多，取信容易，所以不需要使用不真實的譬喻。而且上面是爲了中根和下根的人，他們還沒有領悟，現在這些事蹟已經完備。「二十二番」是指……
【English Translation】 English version: This is an explanation of the teachings. The previous explanation corresponded to the meanings of the 'Upāya' (Expedient Means) and 'Parable' chapters, and next explains the meaning corresponding to the 'Belief and Understanding' chapter. 'If there were no Two Vehicles in the world,' etc., the questioner's meaning is that, according to reason, there is no one in the world who would permanently enter Nirvana, and all will eventually return to the Mahayana, so why establish the Three Vehicles (Triyana)? The answerer's meaning is obvious. What people call 'entering' is just their own idea. Since the sutra says that there are no Two Vehicles (Śrāvaka-pratyekabuddha) who can attain liberation, how can we necessarily establish people with fixed natures? 'If in the middle' to 'the second parable,' there are two meanings in each of these two: if it is for Bodhi, one must have already entered the stage of non-retrogression (avaivartika-bhūmi), or it is just the initial aspiration, not necessarily completely regressing; if one dwells in the Śrāvaka, either it is the initial Hinayana, or it is entering midway, both of these categories need to establish the parable of the illusory city (illusory city).
'Questioning here,' etc., the question is that the 'Illusory City' chapter only says 'always following,' why are there no episodes of loss in the 'Belief and Understanding' chapter and surprise entry in the 'Parable' chapter? If there really isn't, then there is no following. And it should also be forever separated from people of middle and superior faculties, how can this be used to compare to that? The answerer's meaning is that the methods of using parables are different. The sutra is not suitable for use, it is not a lack of meaning, so it is said 'but its meaning is consistent.' The so-called 'consistent' means that the loss and seeing each other is that people of middle faculties understand after realizing today, before the great and small illusory cities, they are called abandoning the father, and the fault of clearly seeing the father but not recognizing him. The parable says surprise entry, which means that although I abandoned my father, the father did not abandon me, and always thought of my potential, at the beginning of the potential, so there is the meaning of surprise entry. If we discuss the corresponding potential and the establishment of affinity, how has it not always been following, just like the current sutra? Since it says here that they meet in the middle, and even today they see each other and attain liberation, so we know that there is no lack of surprise entry in the middle, we should know that following is because of surprise entry, surprise entry is why they see each other, seeing each other is because of loss, each citing one side, the main idea is no different.
Next is 'question,' since it says following, not saying loss, etc., now that we have gained benefits, is there anything untrue? The answerer's meaning is that there has been a lot of revelation, it is easy to gain trust, so there is no need to use untrue parables. And the above is for people of middle and lower faculties, they have not yet realized, now these events are complete. 'Twenty-two times' refers to...
準下疏文問五處開權何異？答中具列五文處所，故知此前但有四處，四處則有二十二番。五佛章為一處，長行偈頌各五即十番也。〈譬喻〉中開譬合譬各有長行偈頌，故有四番。〈信解〉中領上開合，各有長行偈頌，又有四番。〈藥草喻〉中亦有開合，各有長行偈頌，又有四番。三四並十即二十二。略開但是動執生疑，非正開顯。頌中雖有略頌等文，但屬釋迦章中共為一意；法說雖有領解述成，非正開顯；藥草疏中雖云先智次教總為開合，若各立者則成多番，有何不可？是故且依疏文為定。
釋五百由旬中先出他解，「基師」中先述，次破云「今謂非別非通」者，七地斷習非正別義，八地斷無明又非通義，正似別接通耳。《論》云「初地見道，二地去入修道」者，應知地前是伏別惑，登地是斷同體見思。若不爾者，豈有大乘迴向而齊小乘上忍？十住已斷界內惑盡，故《瓔珞》云：「七心不退，何處暖位名不退耶？十行遍入十方世界，頂法仍退，何能遍游？忍無出觀之文，安能法界迴向？」《瓔珞》初地三觀現前，如何初地始入見道？請將四十心位，一一以消凡文，伏斷義殊功用天隔。論中破外破小，本令入正入大，焉存定性而令永滅？小乘自謂住果，大判終無不生，故知滅后彼土得聞，不可復依不聞之論。論宗
【現代漢語翻譯】 現代漢語譯本： 問：準下疏文中提到的五處開權（指佛陀爲了適應不同根器的眾生而方便施設的五種不同的教法）有什麼區別？ 答：疏文中詳細列出了五處開權的具體內容，由此可知，此前只有四處開權。這四處開權共有二十二番（指不同的開權方式）。五佛章（指《法華經》中的五佛授記品）算作一處，其中長行（指散文形式的經文）和偈頌（指韻文形式的經文）各有五種，共十番。《譬喻品》中，開譬（開始用比喻）和合譬（總結比喻）各有長行和偈頌，因此有四番。《信解品》中，領解上文和開合（開顯和會合）各有長行和偈頌，又有四番。《藥草喻品》中也有開合，各有長行和偈頌，又有四番。三四十二加上十，就是二十二番。簡略的開權只是爲了引發執著和疑惑，並非真正的開顯。偈頌中雖然有略頌等文字，但都屬於釋迦章（指《法華經》中關於釋迦牟尼佛的部分），共同表達一個意思；法說（指佛陀的說法）雖然有領解述成（領會、理解並闡述成就），但並非真正的開顯；《藥草喻疏》中雖然說先智（指先前的智慧）后教（指後來的教法）總的來說是開合，如果各自獨立出來，就會形成很多番，有什麼不可以呢？所以暫且按照疏文的說法來確定。 解釋五百由旬（指佛經中表示距離的單位）時，先引用其他人的解釋，「基師」（可能是指窺基大師）的解釋先被陳述，然後被駁斥，說「現在認為既不是別義也不是通義」。七地（指菩薩修行的第七個階段）斷除習氣並非真正的別義，八地（指菩薩修行的第八個階段）斷除無明（指迷惑）又並非通義，正像是別義連線通義。《論》（指相關論著）中說「初地（指菩薩修行的第一個階段）見道，二地（指菩薩修行的第二個階段）去除進入修道」的意思是，應該知道登地之前是降伏別惑（指與個體相關的迷惑），登地是斷除同體見思（指普遍存在的見惑和思惑）。如果不是這樣，難道會有大乘（指大乘佛教）的迴向（指將功德迴向給眾生）和齊同小乘（指小乘佛教）的上忍（指小乘修行中的忍位）嗎？十住（指菩薩修行的十個階段）已經斷盡了界內惑（指欲界、色界、無色界的迷惑），所以《瓔珞經》說：「七心不退（指菩薩修行達到七個階段后不會退轉），哪裡有暖位（指修行過程中的一個階段）可以稱為不退呢？十行（指菩薩修行的十種行為）遍入十方世界，頂法（指修行過程中的一個階段）仍然會退轉，怎麼能遍游十方世界呢？忍位沒有出觀的說法，怎麼能在法界（指宇宙）中迴向呢？」《瓔珞經》說初地三觀（指空觀、假觀、中觀）現前，怎麼能說初地才開始進入見道呢？請將四十心位（指菩薩修行過程中的四十個階段），一一用凡夫的文字來解釋，降伏和斷除的意義不同，功用也天差地別。《論》中駁斥外道和小乘，本來是爲了引導他們進入正道和大乘，怎麼會存在定性（指固定不變的性質）而讓他們永遠滅亡呢？小乘自認為安住于果位，但從大乘的角度來看，最終沒有不生（指不證得菩薩果位）的，所以知道滅度后在彼土（指其他世界）也能聽聞佛法，不能再依據聽不到佛法的論斷。《論宗》（指相關論著的宗義）。
【English Translation】 English version: Question: According to the commentary below, what are the differences between the five places where provisional teachings (referring to the five different teachings provisionally established by the Buddha to accommodate beings of different capacities) are opened up? Answer: The commentary lists the specific contents of the five places where provisional teachings are opened up, from which it can be known that there were only four places before. These four places have a total of twenty-two 'turns' (referring to different ways of opening up provisional teachings). The Chapter of the Five Buddhas (referring to the chapter in the Lotus Sutra on the prediction of enlightenment for the five Buddhas) is counted as one place, with five types each of prose (referring to the sutra text in prose form) and verses (referring to the sutra text in verse form), totaling ten turns. In the Parable Chapter, there are prose and verses for both the opening parable (beginning the parable) and the concluding parable (summarizing the parable), so there are four turns. In the Faith Discernment Chapter, there are prose and verses for both understanding the previous text and opening up and combining (revealing and uniting), again with four turns. In the Herb Parable Chapter, there are also opening up and combining, each with prose and verses, again with four turns. Three times four is twelve, plus ten, which is twenty-two turns. Brief opening up is only to provoke attachment and doubt, not true revelation. Although there are texts such as brief verses in the verses, they all belong to the Shakyamuni Chapter (referring to the part of the Lotus Sutra about Shakyamuni Buddha), expressing a common meaning; although the Dharma talk (referring to the Buddha's teaching) has understanding and stating accomplishment (understanding, comprehending, and elaborating on the accomplishment), it is not true revelation; although the commentary on the Herb Parable says that prior wisdom (referring to previous wisdom) and later teachings (referring to later teachings) are generally opening up and combining, if they are each established independently, many turns will be formed, what is not permissible? Therefore, for the time being, we will determine according to the commentary. When explaining the five hundred yojanas (a unit of distance in Buddhist scriptures), first quote other people's explanations. 'Master Ji's' (possibly referring to Master Kuiji) explanation is stated first, and then refuted, saying 'Now it is considered neither separate nor common.' The seventh ground (referring to the seventh stage of a Bodhisattva's practice) cutting off habits is not a true separate meaning, and the eighth ground (referring to the eighth stage of a Bodhisattva's practice) cutting off ignorance (referring to delusion) is not a common meaning, it is just like a separate meaning connecting to a common meaning. The Treatise (referring to relevant treatises) says that 'the first ground (referring to the first stage of a Bodhisattva's practice) sees the path, and the second ground (referring to the second stage of a Bodhisattva's practice) removes and enters the path of cultivation,' meaning that it should be known that before reaching the ground, separate delusions (referring to delusions related to the individual) are subdued, and reaching the ground is cutting off the common-body views and thoughts (referring to universally existing views and delusions). If this is not the case, how can there be the dedication (referring to dedicating merit to sentient beings) of the Mahayana (referring to Mahayana Buddhism) and the equality of the Small Vehicle's (referring to Theravada Buddhism) upper forbearance (referring to the forbearance position in Small Vehicle practice)? The Ten Abodes (referring to the ten stages of a Bodhisattva's practice) have already cut off all delusions within the realm (referring to the realms of desire, form, and formlessness), so the Inrakyo Sutra says: 'The seven minds do not regress (referring to a Bodhisattva not regressing after reaching seven stages of practice), where is the warm position (referring to a stage in the practice process) that can be called non-regression? The Ten Practices (referring to the ten practices of a Bodhisattva) pervade the ten directions of the world, the top Dharma (referring to a stage in the practice process) still regresses, how can one travel everywhere? There is no statement of exiting contemplation in the forbearance position, how can one dedicate in the Dharma realm (referring to the universe)?' The Inrakyo Sutra says that the three contemplations (referring to the contemplation of emptiness, the contemplation of provisional existence, and the contemplation of the middle way) manifest in the first ground, how can it be said that the first ground only begins to enter the path of seeing? Please explain the forty mind positions (referring to the forty stages in the Bodhisattva's practice process), one by one, with the words of ordinary people, the meaning of subduing and cutting off is different, and the function is worlds apart. The Treatise refutes external paths and the Small Vehicle, originally to guide them into the right path and the Great Vehicle, how can there be a fixed nature (referring to a fixed and unchanging nature) to make them perish forever? The Small Vehicle believes that they dwell in the fruit position, but from the perspective of the Great Vehicle, there is ultimately no non-birth (referring to not attaining the Bodhisattva fruit), so it is known that after extinction, the Dharma can be heard in that land (referring to other worlds), and one cannot rely on the argument of not hearing the Dharma. Treatise Sect (referring to the doctrines of relevant treatises).
既無開權之說，永滅乃是蔽實之文，有定不定只可用申斥奪之經廢偏廢小權實之路永隔，具消此意諸教自顯。
「有家云流來」等者，依攝大乘師立七種生死，仍少有後無後，複合反出流來，故但云四。具如《止觀》第七及記。彼文破云割二死於荒外等，今文乃成割於四種，故須更問，等是以生死為譬，何故合反出流來。又無餘二中間即是方便生死。「有人難」者，難向攝師。夫因果相當，準教以立因果之稱，具如《勝鬘》，彼以五因對於二果，四住即是分段之因，無明即是變易因也。汝于分段果上既更立流來，于變易果中更開中間，亦應四住無明各更別立。具如《止觀》中破。
次引《大論》二文者，證生死但二。言「肉身」者，四住未盡通名肉身。言「法身」者，且通界外兩土，俱稱變易及法性身者是也。此證二死，非論常身，此《大論》正文。當代大乘師，豈過於龍樹，云阿羅漢須舍分段方入變易。「有人云」下，此師所計似通教義，故云「二國中間難過」，以六地與二乘齊，至此多墮二乘地故。「難者」下他人難向所立義也。汝以四百喻於七地，故須六地對於三百，三百又以二乘功齊，既與二乘共行三百，至此去住不同，何名共行？故下難云「不應得齊」。「言六十劫」等者，聲聞極久六十劫，
【現代漢語翻譯】 現代漢語譯本：既然沒有開顯權宜之說的必要，那麼永遠斷滅的說法就是掩蓋真實的文字。對於確定與不確定的情況，只能用申斥和剝奪的方法，廢除偏頗和狹小的權宜之法，使通往真實的道路永遠隔絕，完全消除這種想法，各種教義自然就會顯現。 關於『有家云流來』等說法，依據《攝大乘論》的論師所立的七種生死，仍然缺少有後無後，複合反出流來，所以只說四種。具體內容見《止觀》第七及其註解。其中的文字批判說將二死割裂于荒野之外等等，現在的文字卻成了割裂於四種之中，所以需要進一步詢問，等等是用生死來比喻，為何要將複合反出流來合併。另外，無餘二中間就是方便生死。『有人難』是指有人詰難攝大乘論的論師。因果是相應的，根據教義來建立因果的名稱，具體內容見《勝鬘經》，其中用五因對應二果，四住煩惱就是分段生死的因，無明就是變易生死的因。你在分段生死的果上既然又設立流來，在變易生死的果中又開立中間，也應該四住煩惱和無明各自再分別設立。具體內容見《止觀》中的批判。 接下來引用《大智度論》的兩段文字，是爲了證明生死只有兩種。說到『肉身』，是指四住煩惱未盡，都可以稱為肉身。說到『法身』，暫時指界外兩土，都可以稱為變易身和法性身。這是爲了證明二死，不是討論常身，這是《大智度論》的正文。當代的的大乘論師，難道能超過龍樹菩薩嗎？他說阿羅漢必須捨棄分段生死才能進入變易生死。『有人云』以下，這位論師所計較的似乎是通教的教義，所以說『二國中間難以通過』，因為六地菩薩與二乘的境界相同，到這裡大多會墮入二乘的境界。『難者』以下，是其他人詰難他所立的義理。你用四百來比喻七地菩薩，所以需要用六地菩薩來對應三百，三百又與二乘的功德相同，既然與二乘共同修行三百，到這裡去留不同，怎麼能稱為共同修行？所以下面詰難說『不應該相同』。『言六十劫』等，聲聞乘最長的時間是六十劫。
【English Translation】 English version: Since there is no need to expound provisional teachings, the doctrine of eternal annihilation is a text that obscures the truth. For situations that are definite and indefinite, one can only use methods of rebuke and deprivation, abolishing biased and narrow expedient means, so that the path to truth is forever separated. Completely eliminate this idea, and all doctrines will naturally become clear. Regarding statements such as 'Youjia says flowing comes,' based on the seven types of birth and death established by the masters of the Saṃgraha-mahāyāna (Compendium of the Great Vehicle), there are still those lacking 'after having' and 'without after,' as well as 'compound,' 'reverse,' and 'outflow coming,' so only four are mentioned. The specifics are in the seventh chapter of Zhǐ Guān (Śamatha-Vipassanā) and its commentary. The text therein criticizes the idea of severing the two deaths in the desolate wilderness, etc., but now the text has become severing them among the four types, so further inquiry is needed. The 'etc.' uses birth and death as a metaphor; why combine 'compound,' 'reverse,' and 'outflow coming'? Furthermore, 'no remainder two middle' is expedient birth and death. 'Someone questions' refers to someone questioning the masters of the Saṃgraha-mahāyāna. Cause and effect correspond; establish the names of cause and effect according to the teachings. See the Śrīmālādevī Siṃhanāda Sūtra for details, which uses five causes to correspond to two effects. The four abodes of affliction are the cause of segmented birth and death, and ignorance is the cause of transformative birth and death. Since you have established 'flowing coming' on the fruit of segmented birth and death, and opened up 'middle' in the fruit of transformative birth and death, you should also separately establish the four abodes of affliction and ignorance. See the criticism in Zhǐ Guān for details. Next, quoting two passages from the Mahāprajñāpāramitāśāstra (Great Treatise on the Perfection of Wisdom) is to prove that there are only two types of birth and death. When it says 'flesh body,' it refers to those who have not exhausted the four abodes of affliction, which can all be called flesh bodies. When it says 'dharma body,' it temporarily refers to the two lands beyond the realm, which can both be called transformative bodies and dharma-nature bodies. This is to prove the two deaths, not to discuss the permanent body; this is the main text of the Mahāprajñāpāramitāśāstra. Could contemporary Mahayana masters surpass Nāgārjuna? He said that an Arhat must abandon segmented birth and death to enter transformative birth and death. Below, 'Someone says' refers to what this master is concerned with, which seems to be the teachings of the shared teaching, so it says 'the middle of the two countries is difficult to pass through,' because the sixth ground of a Bodhisattva is the same as that of the two vehicles (Śrāvakas and Pratyekabuddhas), and most will fall into the realm of the two vehicles here. Below, 'The questioner' refers to others questioning the doctrines he established. You use four hundred to represent the seventh ground of a Bodhisattva, so you need to use the sixth ground of a Bodhisattva to correspond to three hundred, and the three hundred are the same as the merits of the two vehicles. Since you practice together with the two vehicles for three hundred, and the going and staying are different here, how can it be called practicing together? Therefore, the following criticism says 'should not be the same.' 'Speaking of sixty kalpas' etc., the longest time for a Śrāvaka is sixty kalpas.
支佛極久百劫。「二乘于佛道紆迴」者，明二乘人與行菩薩道別，且取證故。「今謂」下破云「非通非別」者，破其難者，二十二大僧祇故非通，六地齊二乘故非別。二十二僧祇請檢《大論》，此亦似別接通義也。「有人言」下別義不成，不應七住已上為五百，如《大經》八萬劫到等者，具如《止觀》第七記。具引《大經》三文，此師意以發菩提心處是七住已上。言「如三根」等者，此師意以三週得記為三根人，以同至《大經》發菩提心處。言「五種人」者，指前《大經》四果支佛，此五種人發心同三週人度於五百。「此取」下破前所引，明八萬與三週不同，當知此師全迷次位，亦全不識八萬之言，亦不解二乘得記之位，亦不了于界內外教，若挫若引其意各別，故須善識。
「難云」去，今文難意。《經》云「為二乘人立於化城」，故云二地，豈是度三乘而云菩薩至六地時等耶？三乘之人不盡住城，縱入城已，亦不皆至，八六四二發心方出。次「若五人」去縱難，縱有此義，如《涅槃》中二乘人必至界外方度五百者，義不盡然，故云「大經一意」耳。言「一意」者，經存教道，被鈍根者，豈可悉然耶？又經雖三文，但是一義，故云「一意」。然《大經》意令其弊遠、逼令現發，豈可一向待界外耶？「此中」下今
【現代漢語翻譯】 支佛（辟支佛，梵文Pratyekabuddha）要經歷極久遠的百劫才能成就。「二乘于佛道紆迴」是指，說明二乘人（聲聞和緣覺）與行菩薩道的人不同，而且他們追求自我解脫。「今謂」下面破斥說「非通非別」，是反駁難者的觀點，因為二十二大僧祇劫（Asankhyeya-kalpa）的修行時間說明他們並非相同，而六地菩薩與二乘人齊平又說明他們並非完全不同。關於二十二僧祇劫，請查閱《大智度論》，這裡也類似於別教接通教的含義。「有人言」下面說別教的觀點不成立，不應該說七住位以上的菩薩等同於五百阿羅漢，就像《涅槃經》（《大般涅槃經》）中說要經歷八萬劫才能達到一樣，具體內容見《止觀》第七卷的記載。這裡引用了《大般涅槃經》的三段經文，這位法師的觀點是，在發起菩提心的地方就是七住位以上。說到「如三根」等，這位法師認為三週說法中得記的人是三種根器的人，他們一同到達《大般涅槃經》中發起菩提心的地方。說到「五種人」，指的是前面《大般涅槃經》中提到的四果阿羅漢和支佛，這五種人發心與三週說法中得記的人相同，都能度過五百阿羅漢的階段。「此取」下面破斥前面所引用的經文，說明八萬劫與三週說法不同，應當知道這位法師完全迷惑于菩薩的次第位，也不認識八萬劫的含義，也不瞭解二乘人得記的地位，也不瞭解界內和界外的教義，無論是挫折還是引導，其含義都各不相同，所以需要好好認識。 「難云」開始，是現在的文句提出的疑問。《經》中說「為二乘人設立化城」，所以說是二地，難道是說度化三乘人，而菩薩要到六地時才能平等對待嗎？三乘人並非都停留在化城中，即使進入化城，也並非都能到達，只有八地、六地、四地、二地的菩薩才能發起出離心。接下來「若五人」開始是假設的詰難，即使有這種說法，就像《涅槃經》中說二乘人必須到界外才能度過五百阿羅漢的階段一樣，其含義並不完全如此，所以說「大經一意」而已。說到「一意」，經文保留了教化的方法，針對鈍根的人，難道可以全部這樣認為嗎？而且經文雖然有三段，但只是一個意思，所以說「一意」。然而，《大般涅槃經》的用意是讓他們遠離弊端，逼迫他們現在就發起菩提心，難道可以一味地等待到界外嗎？「此中」下面是現在的文句。
【English Translation】 A Pratyekabuddha (支佛) [Solitary Buddha] takes an extremely long time, hundreds of kalpas (劫) [eons], to achieve enlightenment. 'The Two Vehicles (二乘) [Śrāvakayāna and Pratyekayāna] meander on the path to Buddhahood' means that the people of the Two Vehicles are different from those who practice the Bodhisattva path, and they seek self-liberation. 'Now saying' below refutes by saying 'neither common nor distinct,' refuting the objector's point, because the twenty-two Asankhyeya-kalpas (大僧祇) [incalculable eons] of practice indicate they are not the same, while the fact that the Sixth Ground Bodhisattvas are on par with the Two Vehicles indicates they are not completely different. For the twenty-two Asankhyeya-kalpas, please refer to the Mahāprajñāpāramitāśāstra (《大智度論》), this is also similar to the meaning of the Separate Teaching (別教) connecting to the Common Teaching (通教). 'Some say' below that the Separate Teaching's view is untenable, it should not be said that Bodhisattvas above the Seventh Abode (七住) [stage of Bodhisattva development] are equivalent to five hundred Arhats, just as the Nirvana Sutra (《大般涅槃經》) says it takes eighty thousand kalpas to reach, the specifics are recorded in the seventh volume of Mohe Zhiguan (《摩訶止觀》). Here, three passages from the Nirvana Sutra are cited, this teacher's view is that the place where the Bodhi mind is awakened is above the Seventh Abode. Speaking of 'like the three roots' etc., this teacher believes that those who receive predictions in the Three Assemblies (三週) [three Dharma assemblies where predictions of Buddhahood are given] are people of the three roots, and they all arrive at the place in the Nirvana Sutra where the Bodhi mind is awakened. Speaking of 'five types of people,' this refers to the four Arhats and Pratyekabuddhas mentioned earlier in the Nirvana Sutra, these five types of people awaken their minds in the same way as those who receive predictions in the Three Assemblies, and they can all pass through the stage of five hundred Arhats. 'This takes' below refutes the previously cited scripture, explaining that eighty thousand kalpas are different from the Three Assemblies, it should be known that this teacher is completely confused about the sequential positions of Bodhisattvas, does not recognize the meaning of eighty thousand kalpas, does not understand the status of the Two Vehicles receiving predictions, and does not understand the teachings within and outside the realms, whether it is frustration or guidance, their meanings are all different, so it is necessary to understand them well. 'Objecting' begins the current text raises a question. The Sutra says 'a transformation city (化城) [illusory city] is established for the people of the Two Vehicles,' so it is said to be the Second Ground, is it said that the Bodhisattva must reach the Sixth Ground to treat the three vehicles equally when converting the three vehicles? Not all people of the Three Vehicles (三乘) [Śrāvakayāna, Pratyekayāna, and Bodhisattvayāna] stay in the transformation city, and even if they enter the city, not all of them can reach it, only Bodhisattvas of the Eighth, Sixth, Fourth, and Second Grounds can awaken the mind of renunciation. Next, 'If five people' begins a hypothetical challenge, even if there is such a statement, just as the Nirvana Sutra says that people of the Two Vehicles must go outside the realm to pass through the stage of five hundred Arhats, its meaning is not entirely so, so it is said to be 'the Great Nirvana Sutra's one intention' only. Speaking of 'one intention,' the sutra retains the method of teaching, targeting those with dull roots, can it all be considered in this way? Moreover, although there are three passages in the sutra, they are only one meaning, so it is said to be 'one intention.' However, the intention of the Great Nirvana Sutra is to make them stay away from the drawbacks and force them to awaken the Bodhi mind now, can they wait to be outside the realm? 'Here' below is the current text.
家略解，此化城意元為此世先權后實之人。「若五人」下明此五人。若於界外經于長時皆自能進，非此中意；若法華前密進之人為自進者，亦非此中意。準今經意待廢方進，故不聞妙經自度自進者，亦失化城意，即是失今經意也。今經意者，出在外界亦須聞經，況此界耶？「有人云三界為三」等者，具如《止觀》中破。破其二乘不待開權而自顯實，名為輒行四百五百。「凡夫」等者，今家雜列過二障、滅二見，離水火、免二獄，越二邊、超自他，並至五百。「大品」下此立通義，令知非實既是通義，故合二乘共為一百，《論》文以二乘為四百故，若至法華更須開之以為五百，五百須過，具如正解中說。
次引《大品》辨非故來，彼《大品》中明通菩薩過二乘地，既未彰言此城是化，故知彼部兼權顯實。若云化城即須引進，若引進者須記二乘；既未記二乘，是故彼部城仍是實。「既未論」下今文設徴，既未云城是化，即未開權，若未開權應亦無實。何故？般若已明實慧，實慧即是實所故也。答意者，顯實語通開權局此十義。別中「行因六百劫」者，恐文誤，應云「六十劫百劫」。聲聞六十、支佛百劫，餘者可見。「火宅三車今為二百」者，今文假立難也。何故？譬品三車須廢化城，但云二百須進，意以二百但是二
【現代漢語翻譯】 現代漢語譯本：
關於化城的略解，此化城之意是指那些在此世先用權宜之法引導，后才顯露真實目的之人。「若五人」以下說明這五種人。如果有人在界外經過長時間修行都能自己進步，那就不是這裡所說的意思；如果在《法華經》之前秘密修行進步的人，如果是靠自己進步的，也不是這裡所說的意思。按照現在這部經的意義，需要等待廢除權宜之法才能進步，所以那些沒有聽聞妙法蓮華經而自己度化自己進步的人，也失去了化城的意義，也就是失去了現在這部經的意義。現在這部經的意義是，即使在外界也需要聽聞佛經，更何況是在這個世界呢？「有人說三界為三」等等，詳細內容如《止觀》中所破斥的那樣。破斥二乘人不等待開顯權宜之法就自己顯露真實，這叫做擅自修行四百或五百之行。「凡夫」等等，今家的觀點是混雜地列舉了超過二障、滅除二見、脫離水火、免除二獄、超越二邊、超出自我與他人，並達到五百之行。「大品」以下，這是建立通用的意義，讓人知道它並非真實，既然是通用的意義，所以將二乘合在一起算作一百，《論》中的說法是將二乘算作四百，如果到了《法華經》則需要開顯他們，使之達到五百，必須超過這五百，詳細內容如正解中所說。
接下來引用《大品般若經》來辨別它並非爲了開顯化城而來，那部《大品般若經》中說明通教菩薩超過了二乘的境界，既然沒有明確說明此城是化城，所以可知那部經典是兼顧權宜之法和顯露真實。如果說是化城，就需要引進，如果引進，就需要記別二乘；既然沒有記別二乘，所以那部經典中的城仍然是真實的。「既未論」以下，本文提出疑問，既然沒有說城是化城，就是沒有開顯權宜之法，如果未開顯權宜之法，那麼應該也沒有真實。為什麼呢？因為《般若經》已經闡明了真實的智慧，真實的智慧就是真實之所在。回答的意思是，顯露真實之語是通用的，而開顯權宜之法侷限於這十種意義。別教中「修行因地六百劫」的說法，恐怕是文字有誤，應該說「六十劫或一百劫」。聲聞六十劫，緣覺一百劫，其餘的可以自己理解。「火宅三車今為二百」的說法，本文是假設來提出疑問。為什麼呢？因為《譬喻品》中的三車需要廢除化城，只是說二百需要進步，意思是二百隻是二乘。
【English Translation】 English version:
A brief explanation of the 'Transformation City': the meaning of this 'Transformation City' refers to those who in this world are first guided by expedient means and then reveal their true purpose. 'If five people' below explains these five types of people. If someone can progress on their own after a long period of practice outside the boundary, then that is not what is meant here; if those who secretly practice and progress before the Lotus Sutra, if they progress on their own, that is also not what is meant here. According to the meaning of the current sutra, one needs to wait for the abolition of expedient means to progress, so those who have not heard the wonderful Lotus Sutra and liberate themselves and progress on their own also lose the meaning of the 'Transformation City', which is to lose the meaning of the current sutra. The meaning of the current sutra is that even in the external world, one needs to hear the sutra, let alone in this world? 'Some say the Three Realms are three' etc., the details are as refuted in the 止觀 (Zhǐ Guān, 'Ceasing and Contemplation'). It refutes the Śrāvakas and Pratyekabuddhas who do not wait for the revelation of expedient means to reveal the truth themselves, which is called arbitrarily practicing four hundred or five hundred practices. 'Ordinary people' etc., the current school of thought mixedly lists exceeding the two obstacles, eliminating the two views, escaping from water and fire, avoiding the two hells, transcending the two extremes, surpassing self and others, and reaching five hundred practices. 'The Mahāprajñāpāramitā Sūtra' below, this establishes a common meaning, letting people know that it is not real, and since it is a common meaning, the two vehicles are combined as one hundred, the Treatise says that the two vehicles are four hundred, if it reaches the Lotus Sutra, it needs to be revealed to reach five hundred, and these five hundred must be surpassed, as explained in detail in the correct explanation.
Next, the Mahāprajñāpāramitā Sūtra (大品般若經, Dà Pǐn Bōrě Jīng) is cited to distinguish that it did not come to reveal the 'Transformation City'. That Mahāprajñāpāramitā Sūtra explains that the Bodhisattvas of the common teaching surpass the realm of the two vehicles. Since it does not explicitly state that this city is a 'Transformation City', it can be known that that scripture takes into account both expedient means and the revelation of truth. If it is said to be a 'Transformation City', it needs to be introduced, and if it is introduced, the two vehicles need to be noted; since the two vehicles are not noted, the city in that scripture is still real. 'Since it is not discussed' below, this text raises a question, since it is not said that the city is a 'Transformation City', it is not revealing expedient means, and if expedient means are not revealed, then there should be no truth either. Why? Because the Prajñā Sūtra has already clarified the true wisdom, and true wisdom is where the truth lies. The meaning of the answer is that the words of revealing the truth are universal, while the revelation of expedient means is limited to these ten meanings. In the separate teaching, the statement 'practicing the cause for six hundred kalpas' is probably a textual error and should say 'sixty kalpas or one hundred kalpas'. Śrāvakas sixty kalpas, Pratyekabuddhas one hundred kalpas, the rest can be understood by oneself. The statement 'the three carts in the burning house are now two hundred' is a hypothetical question raised in this text. Why? Because the three carts in the Parable Chapter need to abolish the 'Transformation City', it only says that two hundred need to progress, meaning that two hundred are only the two vehicles.
乘。「三根」下答。先答三車者，三乘根性俱為火燒，俱求出宅以喻三車。次「佛道」下答二百。言「佛道」者指圓果也。故藏通二乘去佛果遠，是故須過二乘二百方至佛果。言「佛乘非障」者，藏通菩薩亦名佛乘，爾前皆進故云「非障」。又三藏菩薩若據斷惑劣於二乘，三百須離豈二百耶？但此菩薩已發大心，雖未斷惑且名佛乘。人見佛乘便為一概，若爾，牟尼說法蘊應已攝九會，五百阿羅漢應是四菩薩，世品應說蓮華藏海，賢聖品應說四十二位，定品應是楞嚴三昧，智品應是諸陀羅尼。若法若眾既其不同，化主化事安能不別？如是別相無量無邊不可具舉，菩薩求此乘故，亦且名為摩訶薩耳。
「何故」下更難？何故界內凡夫開為三百？界外聖人但為三百。此問意者離分段界內應短，迷佛道界外應長，如何卻短？「此引」下答可見。「若爾」下更難。若也今經是了義者，何故實少而言多？實多而言少？「佛道」下答，界內雖少以有墮苦而難行，界外雖多已住法性而易進。約行論難易，非約地近遠，故所說者真了義也。
「問二百是二乘難」等者，問意寶所總有五百由旬，凡夫二乘俱須過之，不雲鬚過菩薩，菩薩應當非是難耶？「菩薩」下以菩薩重徴，若菩薩非難，何故云「愿賜我等三種寶車」？若俱須
【現代漢語翻譯】 現代漢語譯本：『三乘』（Sravakayana，Pratyekabuddhayana，Bodhisattvayana，即聲聞乘、緣覺乘和菩薩乘）之下回答。先回答三車（比喻）的原因是，三乘根性的眾生都被火宅（比喻三界）所焚燒，都尋求出離火宅，所以用三車來比喻。接著，『佛道』（成佛的道路）之下回答二百（由旬）。說『佛道』是指圓滿的佛果。因此，藏教（三藏教）、通教（通教）的二乘（聲聞乘和緣覺乘）距離佛果很遠，所以需要超過二乘二百（由旬）才能到達佛果。說『佛乘非障』（佛乘不是障礙）的原因是，藏教、通教的菩薩也稱為佛乘，以前都是前進的，所以說『非障』。而且，三藏教的菩薩如果按照斷惑來說，不如二乘，三百（由旬）都需要離開，難道只是二百（由旬）嗎？但是，這些菩薩已經發了大心，雖然還沒有斷惑，也稱為佛乘。人們看到佛乘就認為是一樣的，如果這樣，釋迦牟尼佛說法，法華經的序品就應該已經攝盡了九會（法華經九次法會），五百阿羅漢（證得阿羅漢果位的修行者）應該是四菩薩（四種菩薩），世間相品應該說蓮華藏海（華嚴經所描述的佛國世界），賢聖品應該說四十二位（菩薩修行的四十二個階位），定品應該是楞嚴三昧（楞嚴經所說的三昧），智品應該是諸陀羅尼（各種總持法門）。既然法和眾生都不同，那麼教化之主和教化之事怎麼能沒有區別呢？像這樣的區別相無量無邊，無法全部列舉，菩薩尋求這個乘，也暫且稱為摩訶薩（大菩薩）罷了。 『何故』（為什麼）之下，進一步提問。為什麼界內（欲界、色界、無色界）的凡夫開示為三百（由旬）？界外（超出三界）的聖人卻只是三百（由旬）？這個問題的意思是，離開分段生死（界內）應該短，迷惑佛道（界外）應該長，為什麼反而短呢？『此引』（這裡引用）之下的回答可以看明白。『若爾』（如果這樣）之下，進一步提問。如果這部經是了義經（究竟的經典），為什麼實際少卻說多？實際多卻說少？『佛道』（佛道）之下回答，界內雖然少，但因為有墮落的痛苦而難以修行，界外雖然多，但已經安住於法性而容易前進。是就修行來論難易，不是就地（位）的遠近，所以所說的才是真正的了義。 『問二百是二乘難』（提問二百由旬是二乘的困難）等，提問的意思是，寶所（化城中的寶所）總共有五百由旬，凡夫和二乘都需要經過，沒有說需要經過菩薩，菩薩應該不是困難吧？『菩薩』（菩薩）之下，用菩薩來再次質問，如果菩薩不是困難，為什麼說『愿賜我等三種寶車』？如果都需要（寶車）
【English Translation】 English version: The answer follows under 'Three Vehicles' (Sravakayana, Pratyekabuddhayana, Bodhisattvayana). The reason for answering about the three vehicles first is that beings of the three vehicle natures are all burned by the burning house (a metaphor for the Three Realms), and all seek to escape the burning house, so the three vehicles are used as a metaphor. Then, under 'Buddha Path' (the path to Buddhahood), the answer is two hundred (yojanas). Saying 'Buddha Path' refers to the complete Buddha fruit. Therefore, the Two Vehicles (Sravakayana and Pratyekabuddhayana) of the Tripitaka teaching (Hinayana) and the Shared teaching (common to Hinayana and Mahayana) are far from the Buddha fruit, so they need to surpass two hundred (yojanas) of the Two Vehicles to reach the Buddha fruit. Saying 'Buddha Vehicle is not an Obstacle' means that the Bodhisattvas of the Tripitaka teaching and the Shared teaching are also called the Buddha Vehicle, and they are all advancing, so it is said 'not an Obstacle'. Moreover, if the Bodhisattvas of the Tripitaka teaching are inferior to the Two Vehicles in terms of cutting off delusions, then three hundred (yojanas) need to be left, not just two hundred (yojanas)? However, these Bodhisattvas have already generated great aspiration, and although they have not yet cut off delusions, they are also called the Buddha Vehicle. People see the Buddha Vehicle and think it is the same. If so, when Shakyamuni Buddha preached the Dharma, the Introduction chapter of the Lotus Sutra should have already encompassed the nine assemblies (nine Dharma assemblies of the Lotus Sutra), the five hundred Arhats (practitioners who have attained the Arhat fruit) should be the four Bodhisattvas (four types of Bodhisattvas), the Chapter on the Appearance of the World should speak of the Lotus Treasury Sea (the Buddha world described in the Avatamsaka Sutra), the Chapter on the Worthy Sages should speak of the forty-two stages (forty-two stages of Bodhisattva practice), the Chapter on Concentration should be the Shurangama Samadhi (the samadhi spoken of in the Shurangama Sutra), and the Chapter on Wisdom should be the various Dharanis (various total-holding Dharma gates). Since the Dharma and the beings are different, how can the teaching master and the teaching affairs not be different? Such different aspects are immeasurable and boundless, and cannot all be listed. Bodhisattvas seek this vehicle, and are also temporarily called Mahasattvas (Great Bodhisattvas). Under 'Why' (what is the reason), further questions are raised. Why are ordinary people within the realms (Desire Realm, Form Realm, Formless Realm) shown as three hundred (yojanas)? But the sages outside the realms (beyond the Three Realms) are only three hundred (yojanas)? The meaning of this question is that leaving the segmented birth and death (within the realms) should be short, and being confused about the Buddha path (outside the realms) should be long, so why is it short instead? The answer under 'This quotes' (this quotes) can be understood. Under 'If so' (if this is the case), further questions are raised. If this sutra is a definitive sutra (ultimate sutra), why does it say more when there is actually less? And say less when there is actually more? The answer under 'Buddha Path' (Buddha Path) is that although there is less within the realms, it is difficult to practice because of the suffering of falling, and although there is more outside the realms, it is easy to advance because one has already abided in the Dharma nature. It is about the difficulty of practice, not about the distance of the ground (position), so what is said is truly definitive. The meaning of the question 'Asking whether two hundred is difficult for the Two Vehicles' is that the treasure place (the treasure place in the phantom city) has a total of five hundred yojanas, and ordinary people and the Two Vehicles need to pass through it. It does not say that Bodhisattvas need to pass through it, so Bodhisattvas should not be difficult, right? Under 'Bodhisattva' (Bodhisattva), the Bodhisattva is used to question again. If the Bodhisattva is not difficult, why does it say 'May you grant us three jeweled vehicles'? If everyone needs (jeweled vehicles)
車，則三人俱為三百所障，既得出已應同二乘。「二百是障云云」者，先以通教答此難意，凡夫須出界故三百是難，二乘鬚髮心故二百是難，菩薩已發心雖難而可度，菩薩在凡時，同凡離三百，不共二乘證，不憂二百難。若別教菩薩，初亦同凡夫，本期於五百，圓人初發心，即名至寶所。「大論」下引論辨別是通教意，當知共二乘，同至於四百，今經獨在圓，一切權已廢，廢已一切開，無非菩薩道，是故七方便，皆過於五百。故《大論》通義，三乘所息處同皆名四百，菩薩至此位能入界化物，故初發足處，複名為一百。「此經」下明圓異通。五百之內位在菩薩名菩薩道，過五百者名為果道開權顯實，藏通菩薩是菩薩道，故云「即入佛道」。「云云」者，應更明諸教佛道不同，然後開權論入不入。
「今依」下方是正釋，親奉聖音尚云難知，雖曰難知不出此三。「二險難」至「言惡道也」者，導師意本令度五百，以三藏人自行曠絕，三百生疲，導師立化。「一曠絕」等者，入城多是三藏二乘，且云「無人」，據理通於通教二乘，有人之言通指衍教，圓別二教非曠有人，故有依無依俱行曠路，即藏通二乘。「有一導師」至「六根凈」者，即十種六根，初住分得，即十六子初結緣時，若諸方佛今日已前或可亦在初住已
【現代漢語翻譯】 現代漢語譯本 如果乘坐車輛，那麼這三個人都會被三百所障礙阻擋，既然已經出來就應該和二乘一樣了。『二百是障礙』等等，先用通教來回答這個難題，凡夫必須出離欲界所以三百是難，二乘必須發菩提心所以二百是難，菩薩已經發菩提心雖然有困難但是可以度過，菩薩在凡夫的時候，和凡夫一樣遠離三百，不和二乘一樣證悟，不憂慮二百的困難。如果是別教菩薩，最初也和凡夫一樣，本來期望到達五百，圓教的人最初發心，就叫做到達寶所。『大論』下面引用論述辨別是通教的意思，應當知道和二乘，一同到達四百，現在這部經單獨在圓教，一切權巧方便都已經廢除，廢除之後一切都打開了，沒有不是菩薩道的，因此七方便，都超過了五百。所以《大智度論》通義，三乘休息的地方相同都叫做四百，菩薩到達這個位置能夠進入欲界化度眾生，所以最初出發的地方，又叫做一百。『此經』下面說明圓教不同於通教。五百之內位置在菩薩叫做菩薩道，超過五百的叫做果道開權顯實，藏教通教的菩薩是菩薩道，所以說『即入佛道』。『云云』等等，應該更明白各個教派的佛道不同，然後討論開權顯實論述進入不進入。
『現在依照』下面才是正式解釋，親自聽聞佛的教誨尚且說難以理解，雖然說難以理解但是不出這三種。『二險難』到『說的是惡道』等等，導師的本意是讓他們度過五百，因為三大空曠自行斷絕，三百產生疲憊，導師設立化城。『一曠絕』等等，進入化城的大多是三藏教二乘，暫且說『無人』，按照道理來說通於通教二乘，有人之說通指衍教，圓教別教不是空曠有人，所以有依靠和沒有依靠都行走在空曠的道路上，就是藏教通教二乘。『有一導師』到『六根清凈』等等，就是十種六根，初住菩薩分得，就是十六王子最初結緣的時候，如果十方諸佛今天以前或許也在初住。
【English Translation】 English version If they were to ride in a vehicle, all three would be obstructed by the three hundred obstacles. Since they have already emerged, they should be the same as the Two Vehicles. Regarding 'two hundred are obstacles,' this difficulty is first answered using the Common Teaching (Tongjiao). Ordinary beings (fanfu) must leave the realm of desire (jie), so three hundred is a difficulty. Those of the Two Vehicles must generate the aspiration for enlightenment (putixin), so two hundred is a difficulty. Bodhisattvas have already generated the aspiration for enlightenment, so although there are difficulties, they can be overcome. When Bodhisattvas are in the state of ordinary beings, they are like ordinary beings in being apart from the three hundred, but they do not attain realization like the Two Vehicles, and they do not worry about the difficulty of the two hundred. If they are Distinct Teaching (Biejiao) Bodhisattvas, they are initially the same as ordinary beings, originally hoping to reach the five hundred. Those of the Perfect Teaching (Yuanjiao) who initially generate the aspiration for enlightenment are said to have reached the treasure land. The 'Great Treatise' (Dazhidu Lun) below quotes the treatise to distinguish the meaning of the Common Teaching. It should be known that together with the Two Vehicles, they all reach the four hundred. This sutra is unique to the Perfect Teaching. All expedient means (quan) have already been abolished. Once abolished, everything is opened up, and there is nothing that is not the Bodhisattva path. Therefore, the seven expedient means all surpass the five hundred. Therefore, according to the general meaning of the 'Great Treatise,' the place where the Three Vehicles rest is the same and is called the four hundred. Bodhisattvas who reach this position can enter the realm to transform beings, so the place where they initially set foot is also called one hundred. 'This sutra' below clarifies the difference between the Perfect Teaching and the Common Teaching. Within the five hundred, the position is in the Bodhisattva stage and is called the Bodhisattva path. Those who surpass the five hundred are called the fruit path, revealing the real by opening the expedient. The Bodhisattvas of the Tripitaka Teaching (Zangjiao) and Common Teaching are the Bodhisattva path, so it is said, 'immediately enter the Buddha path.' 'Etc.' should further clarify the differences in the Buddha path of the various teachings, and then discuss entering or not entering by opening the expedient and revealing the real.
'Now relying on' below is the formal explanation. Even those who personally hear the holy voice say it is difficult to understand, although it is said to be difficult to understand, it does not go beyond these three. 'Two dangerous difficulties' to 'speaking of the evil paths' etc., the guide's original intention was to have them cross the five hundred, because the three great wildernesses are cut off by themselves, and the three hundred produce fatigue, so the guide establishes a transformation city (huacheng). 'One wilderness' etc., those who enter the transformation city are mostly those of the Tripitaka Teaching and the Two Vehicles, and it is temporarily said 'no one.' According to the principle, it applies to the Two Vehicles of the Common Teaching. The saying 'someone' generally refers to the Extended Teaching (Yanjiao). The Perfect Teaching and Distinct Teaching are not wildernesses with someone, so those with reliance and those without reliance both walk on the wilderness road, which are the Two Vehicles of the Tripitaka Teaching and Common Teaching. 'There is a guide' to 'six roots are pure' etc., which are the ten kinds of six roots, obtained by the initial dwelling Bodhisattvas, which is when the sixteen princes initially formed their connection. If the Buddhas of the ten directions before today may also be in the initial dwelling.
上，今八方作佛唯在極果，故釋慧明云三智五眼三明十力。經云「慧」文云「智」，隨語便耳。然明慧等亦通初住真因分成，以是故知通指今昔併名導師，俱六根凈故。下釋中多種導師，並共在此。「所將人眾」等者，上立難云何不立相失驚入？今雖無其言似有其義，以所將之言其意尚寬，與所將共即入義也，故云「別譬廣頌」等。
「第二白導師言」至「結緣之導師」者，此四導師，第一通因果，第二唯在因，三四唯在果。言「通途」者，通他人故。言「結緣」者，局我師故。言「權智」者，取施小時。言「實智」者，取開權時。四從時異，人只是一併是王子，從始至今。言「白結緣」者，初退已后小機欲生，名之為「白」。示城之日通往及今，雖有餘三必須通途常相隨逐。「感於法身」者，大機已滅小機當生，故未見應佛、冥感法身，非冥非顯應耳。「作化說化」者，前雖云化作一城，乃是意輪，故知說化即口輪也。非意無以說，說必身輪，身輪但據示為丈六，先須意輪不謀而運，故知三輪未嘗暫離。「汝等勿怖」等者，義含三轉文不次第者，且明化城具三轉義，何必次第？「前至寶所」者，初今文正釋義，在衍門約共菩薩。次「一說」下他人異解。「若爾」下今文判此三乘中仍取菩薩，似同別教從假入空
【現代漢語翻譯】 現代漢語譯本：上面說到，現在八方成佛只在于達到最高的果位，所以釋慧明說有三智、五眼、三明、十力。《經》中說的是『慧』，文中說的是『智』，只是隨語言習慣而用詞不同罷了。然而，明、慧等也貫通初住菩薩在真因位上的分證，因此可知，（導師）通指過去和現在，都可稱為導師，因為都六根清凈。下面解釋中提到的多種導師，都包含在這裡面。『所將人眾』等，前面立論說為什麼不立相失驚入？現在雖然沒有明確說出這些，但意思相近，因為『所將』這個詞的含義比較寬泛，與『所將共』就包含了進入的意思，所以說『別譬廣頌』等。
『第二白導師言』到『結緣之導師』，這四種導師，第一種貫通因和果，第二種只在因位，第三、四種只在果位。說『通途』，是因為是普遍的他人。說『結緣』，是因為侷限於我的老師。說『權智』，是指施設小乘方便的時候。說『實智』，是指開顯真實智慧的時候。這四種導師因為時間不同而有所區別，但人始終是同一個人，都是王子，從開始到現在。說『白結緣』，是指最初退轉之後，小乘根機想要產生的時候，稱之為『白』。示現化城的那天，貫通過去和現在，雖然還有其餘三種，但必須普遍地經常跟隨。（『感於法身』）大乘根機已經滅盡，小乘根機將要產生，所以沒有見到應化佛，而是冥冥中感應到法身，既非完全隱沒也非完全顯現的應化。（『作化說化』）前面雖然說變化出一座城，那是意輪的作用，所以知道『說化』就是口輪的作用。沒有意輪就無法宣說，宣說必定有身輪，身輪只是根據示現丈六金身而說，首先需要意輪不謀而合地運轉，所以知道身、口、意三輪未曾片刻分離。（『汝等勿怖』等）義理包含三轉法輪，但文字沒有按順序排列，這是因為化城本身就具備三轉法輪的含義，何必按順序排列？（『前至寶所』）最初是現在這段經文的正式解釋，在衍門中是針對共同的菩薩。其次，『一說』下面是其他人不同的解釋。（『若爾』）現在這段經文判斷這三乘之中仍然取菩薩，類似於別教從假入空。
【English Translation】 English version: Above, it is said that becoming a Buddha in the eight directions now only lies in attaining the ultimate fruit. Therefore, Śākyamuni Huiming (釋慧明) says there are the three wisdoms (三智), five eyes (五眼), three illuminations (三明), and ten powers (十力). The Sutra speaks of 'wisdom' (慧), while the text speaks of 'knowledge' (智), simply differing in wording according to linguistic convention. However, illumination and wisdom also permeate the partial realization of the first stage Bodhisattva (初住菩薩) in the true causal position. Therefore, it can be known that (the guide) refers to both past and present, and can be called a guide because both have purified the six senses (六根清凈). The various guides mentioned in the explanation below are all included here. 'The multitude of people led' (所將人眾) etc., earlier established the argument of why not establish the loss of form and startled entry? Although these words are not explicitly stated now, the meaning is similar, because the term 'led' (所將) has a broader meaning, and 'together with those led' (所將共) includes the meaning of entry. Therefore, it says 'separate analogy and broad praise' (別譬廣頌) etc.
'The second, the guide who speaks of the white' (第二白導師言) to 'the guide who forms connections' (結緣之導師), these four guides, the first permeates cause and effect, the second is only in the causal position, and the third and fourth are only in the fruit position. Saying 'common path' (通途) is because it is common to others. Saying 'forming connections' (結緣) is because it is limited to my teacher. Saying 'expedient wisdom' (權智) refers to the time of giving small teachings. Saying 'true wisdom' (實智) refers to the time of revealing true wisdom. These four guides differ because of time, but the person is always the same, all are princes, from beginning to now. Saying 'white forming connections' (白結緣) refers to the time when, after the initial regression, the small vehicle's capacity wants to arise, it is called 'white' (白). The day of showing the transformed city (示現化城) permeates the past and present, although there are three others, they must universally and constantly follow. ('Feeling the Dharmakaya' 感於法身) The great vehicle's capacity has already been extinguished, and the small vehicle's capacity is about to arise, so they have not seen the manifested Buddha (應化佛), but dimly feel the Dharmakaya (法身), neither completely hidden nor completely manifested. ('Creating transformation and speaking transformation' 作化說化) Although it was said earlier that a city was transformed, that is the function of the mind wheel (意輪), so it is known that 'speaking transformation' (說化) is the function of the speech wheel (口輪). Without the mind wheel, there is no way to speak, and speaking must involve the body wheel (身輪). The body wheel is only based on the manifestation of the sixteen-foot golden body (丈六金身), first needing the mind wheel to operate spontaneously, so it is known that the three wheels of body, speech, and mind have never been separated even for a moment. ('You all do not fear' 汝等勿怖 etc.) The meaning contains the three turnings of the Dharma wheel (三轉法輪), but the text is not in order, this is because the transformed city itself possesses the meaning of the three turnings of the Dharma wheel, why must it be in order? ('Before reaching the treasure place' 前至寶所) Initially, it is the formal explanation of this passage of scripture, in the extended teaching it is directed towards the common Bodhisattvas. Secondly, 'one explanation' (一說) below is other people's different interpretations. ('If so' 若爾) This passage of scripture now judges that among these three vehicles, it still takes the Bodhisattva, similar to the separate teaching (別教) entering emptiness from the provisional.
。若引《勝鬘》但是通途論退大者，故亦應云別義不成且一往耳。何者？別中更無作二乘文。然《大經》中亦借二乘以別別位，故且言之。「又說云」下他人釋。「大品」下今師引《大品》、《凈名》判向一師。云「別接通耳」者，「但入化城竟」，通也；「然後前進」者，別接也。《大品》中明三種菩薩，皆云初發即是被接，若二乘人顯無此事，凈名亦爾，與而言之，似別接通耳。又二乘人聞菩薩不思議法，仍取小果，只於此座即被彈訶，及加說大，故知從此密蒙被接。若準《玄》文，至般若時冥成別人，故顯露接唯是菩薩，二乘密得無處不通。若言至般若時成別人者，仍是次第之密非不次第，不次第密處處顯實，豈但別耶？
「但於今佛」等者，釋出其意。「亦如今人」等者，非文正意，對退大等一往言之，具足應如「從今現在」已下文是。言「今現在」等者，指佛未開權前也。故知末代一時得聞，聞而生信，事須宿種。「如涅槃中意」者，即十仙等至法華中化道已足，故於涅槃顯露教中取小果者，皆知真實。「大經三文」者，然此三文其言小別其意大同，若至菩提心，必至菩提涅槃，初一是因、后二是果，果中既是智斷二德，故初發心菩薩可指初住分得智斷。然經三文皆云八六四二，豈可因果同經爾許時
【現代漢語翻譯】 現代漢語譯本：如果引用《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra），但只是用通途的觀點來論述退轉大乘根性的人，那麼也應該說這種區別的意義並不成立，只是一種暫時的說法。為什麼呢？因為在區別的教義中，並沒有專門為聲聞乘（Śrāvakayāna）和緣覺乘（Pratyekabuddhayāna）設立成佛的說法。然而，《大般涅槃經》（Mahāparinirvāṇa Sūtra）中也借用聲聞乘和緣覺乘來區分不同的果位，所以姑且這樣說。「又說云」以下是其他人的解釋。「大品」以下是今師引用《大品般若經》（Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra）、《維摩詰經》（Vimalakīrti Nirdeśa Sūtra）來判斷傾向於同一位老師的說法。說「別接通耳」的意思是，「但入化城竟」，這是通途的說法；「然後前進」則是區別接引的說法。《大品般若經》中闡明了三種菩薩，都說初發心就被接引，如果聲聞乘人則沒有這種事。《維摩詰經》也是如此，從經文的措辭來看，似乎是區別接引通途。而且，聲聞乘人聽聞菩薩不可思議的法門，仍然只證得小乘的果位，當場就被呵斥，並進一步為他們宣說大乘佛法，所以知道他們是從這裡秘密地被接引的。如果按照《玄》文的說法，到般若時就暗中成為別教的人，所以顯露接引的只是菩薩，聲聞乘和緣覺乘秘密地得到接引，無處不通。如果說要到般若時才成為別教的人，那麼仍然是次第的秘密，而不是不次第，不次第的秘密處處都顯示真實，難道只是區別嗎？ 「但於今佛」等，解釋了其中的含義。「亦如今人」等，並非經文的正意，只是針對退轉大乘根性的人等情況暫時這樣說，完整的內容應該如「從今現在」以下經文所說。說「今現在」等，指的是佛陀未開顯權巧方便之前的狀態。所以知道末法時代的人一時能夠聽聞佛法，聽聞后產生信心，這件事必須要有宿世的善根。「如涅槃中意」，指的是十仙等人在《法華經》（Lotus Sūtra）中化導的因緣已經成熟，所以在《涅槃經》顯露的教法中證得小乘果位的人，都知道真實的情況。「大經三文」，這三段經文的措辭略有不同，但意思大致相同，如果達到菩提心，必定達到菩提涅槃，最初一個是因，後面兩個是果，果中既有智慧和斷德，所以初發心的菩薩可以指初住位分得智慧和斷德。然而經文三處都說八、六、四、二，難道因和果在經文中會經歷這麼長的時間嗎？
【English Translation】 English version: If we cite the Śrīmālādevī Siṃhanāda Sūtra, but only use the common path perspective to discuss those who regress from the Mahāyāna path, then it should also be said that this distinction is not established and is only a temporary statement. Why? Because in the distinct teachings, there is no specific statement for Śrāvakayāna (the Vehicle of Hearers) and Pratyekabuddhayāna (the Vehicle of Solitary Buddhas) to attain Buddhahood. However, in the Mahāparinirvāṇa Sūtra (Great Nirvana Sutra), Śrāvakayāna and Pratyekabuddhayāna are also borrowed to distinguish different stages, so let's just say that for now. '又說云' (Also said) below is someone else's explanation. '大品' (Great Perfection) below is the present teacher citing the Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra (Perfection of Wisdom in 25,000 Lines) and the Vimalakīrti Nirdeśa Sūtra (Vimalakirti Sutra) to judge the inclination towards the same teacher's teachings. Saying '別接通耳' (separate connection to the common) means that '但入化城竟' (only entering the transformation city), this is the common path; '然後前進' (then advancing forward) is the separate connection. The Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra clarifies the three types of Bodhisattvas, all saying that the initial aspiration is immediately connected. If it is a Śrāvakayāna person, this does not happen. The Vimalakīrti Nirdeśa Sūtra is also like this. From the wording of the sutra, it seems to be a separate connection to the common. Moreover, when Śrāvakayāna people hear the inconceivable Dharma of the Bodhisattvas, they still only attain the fruit of the Small Vehicle, and are immediately rebuked and further taught the Mahāyāna Dharma, so it is known that they are secretly connected from here. If according to the Xuan text, they secretly become separate teachings at the time of Prajñā, so only Bodhisattvas are openly connected, and Śrāvakayāna and Pratyekabuddhayāna secretly obtain connection everywhere. If it is said that they become separate teachings at the time of Prajñā, then it is still a secret of gradualness, not non-gradualness. The secret of non-gradualness reveals reality everywhere, how could it only be separate? 「但於今佛」 (But in the present Buddha) etc., explains the meaning. 「亦如今人」 (Also like people today) etc., is not the true meaning of the text, but only a temporary statement regarding those who regress from the Mahāyāna path, etc. The complete content should be as stated in the text from 「從今現在」 (from now on). Saying 「今現在」 (now present) etc., refers to the state before the Buddha revealed skillful means. Therefore, it is known that people in the Dharma-ending age can hear the Dharma at once, and if they generate faith after hearing it, this matter must have roots from past lives. 「如涅槃中意」 (Like the meaning in Nirvana), refers to the ten immortals etc. whose causes for conversion in the Lotus Sūtra have matured, so those who attain the fruit of the Small Vehicle in the revealed teachings of the Nirvana Sutra all know the truth. 「大經三文」 (Three texts in the Great Sutra), the wording of these three texts is slightly different, but the meaning is largely the same. If one reaches Bodhicitta (the mind of enlightenment), one will surely reach Bodhi Nirvana. The first is the cause, and the latter two are the results. Since there are both wisdom and severance in the result, the Bodhisattva who initially aspires can refer to the initial dwelling position to obtain wisdom and severance. However, the three texts in the sutra all say eight, six, four, and two, how could the cause and effect in the sutra experience such a long time?
耶？此且一往故菩提涅槃並通因果，若教仍權但至初住，縱至極果其教亦權，豈必八六等方至極果耶？則與一生八地生身得忍為妨。
「然過五百三義」者，先列三意，次「菩提心」下釋成三意。菩提心即初住菩提，行者即從初住起行，二文並在因，即《大經》初文也。「得佛道」者，即二三兩文，即是極位菩提涅槃。然須依理使寶所義通，此亦何必以極果為寶所？雖有二意應從初說，良由寶渚、菩提涅槃其名既通，故得兩釋。故從圓義、從初發心，三義具足。「下文云」下至「得佛道也」者，引今文證三義也。「何故」下問。「二乘」下答，一往從果故佛度五百。「免難大機發」者，以文狹故，準〈譬品〉可知。「大經」下正判但至初住也。「此取鈍根」者，有二義，一者五中前三人鈍，以住果故；二者五人大乘根鈍，以教權故。故云若如三藏中至豈須八萬與十千耶？驗知八萬等其教是權。未至界外者尚於此生法華即發，豈定界外必爾許耶？「云云」者，釋出教權須廢所以，當知諸教長遠之位多是教道，豈有出界聞勝應說，必須更經八六四二？雖爾若不釋此開權妙經，豈可專輒泛有此說，今根淺者便生疑謗。佛世尚經四十餘年不顯真實，若除佛滅后及首楞嚴，謗亦成種，但非故惱成種何疑？「漸入佛慧」者，
【現代漢語翻譯】 現代漢語譯本：難道說只有經歷一次菩提涅槃才能貫通因果嗎？如果教法仍然是權宜之計，那也只能達到初住的境界。即使達到了最高的果位，那教法仍然是權宜之計。難道一定要經過八個或者六個階段才能達到最高的果位嗎？如果這樣，就與一生證得八地菩薩的果位，獲得無生法忍相矛盾了。
關於『然過五百三義』，首先列出三種含義，然後從『菩提心』開始解釋這三種含義。菩提心就是初住菩提，行者就是從初住開始修行，這兩段文字都在講因，也就是《大經》的開頭部分。『得佛道』，指的是第二和第三段文字，也就是最高的菩提涅槃的果位。但是，必須依據道理，使寶所的含義貫通。難道一定要以最高的果位作為寶所嗎？雖然有兩種解釋，但應該從最初的說法開始，因為寶渚、菩提涅槃這些名稱的含義是相通的，所以可以有兩種解釋。因此，從圓滿的意義上說，從最初發心開始，這三種含義就都具備了。『下文云』到『得佛道也』，引用現在的文字來證明這三種含義。『何故』是提問。『二乘』是回答，從果位的角度來說，佛度化了五百人。『免難大機發』，因為文字比較簡略，可以參考〈譬品〉來理解。《大經》明確指出只能達到初住的境界。『此取鈍根』，有兩種含義，一是五百人中的前三個人根器比較遲鈍，因為他們安於住果；二是這五個人大乘根器遲鈍，因為教法是權宜之計。所以說，如果像三藏中所說的那樣，難道還需要八萬或者十千的時間嗎？由此可知，八萬等等的教法都是權宜之計。沒有超出界限的人尚且在此生中聽聞《法華經》就能發起菩提心，難道一定要超出界限才能這樣嗎？『云云』，解釋了權宜之計的教法必須廢除的原因。應該知道，各種教法中長遠的果位大多是教導的途徑，難道有超出界限的人聽聞殊勝的教法，還需要再經過八個或者六個或者四個或者兩個階段嗎？雖然如此，如果不解釋這部開權顯實的妙經，怎麼可以隨便泛泛地說這些話呢？現在根器淺薄的人就會產生懷疑和誹謗。佛在世的時候尚且經過了四十多年才顯現真實，如果不是在佛滅度之後以及《首楞嚴經》中，誹謗也會成為一種因，但如果不是故意惱亂，成為一種因又有什麼可懷疑的呢？『漸入佛慧』，
【English Translation】 English version: Is it only through one instance of Bodhi (enlightenment) and Nirvana (liberation) that cause and effect can be connected? If the teachings are still expedient, then they can only reach the stage of the initial dwelling (初住, Chū zhù, the first stage of the Bodhisattva path). Even if the ultimate fruit is attained, the teachings are still expedient. Is it necessary to go through eight or six stages to reach the ultimate fruit? If so, it would contradict the attainment of the eighth ground (八地, Bā dì, the eighth stage of the Bodhisattva path) and the acceptance of the non-origination of all dharmas (無生法忍, Wú shēng fǎ rěn, acceptance of the truth that all phenomena are unproduced) in one lifetime.
Regarding 『然過五百三義』 (Rán guò wǔbǎi sān yì, However, passing through five hundred, three meanings), first, three meanings are listed, and then from 『菩提心』 (Pútí xīn, Bodhi mind) onwards, these three meanings are explained. Bodhi mind is the initial dwelling Bodhi, and the practitioner starts practicing from the initial dwelling. These two passages are both about the cause, which is the beginning part of the Mahāparinirvāṇa Sūtra (《大經》, Dà jīng, the Great Sutra). 『得佛道』 (Dé fó dào, Attaining the Buddha path) refers to the second and third passages, which are the ultimate Bodhi and Nirvana. However, it is necessary to rely on reason to make the meaning of the treasure place (寶所, Bǎo suǒ, the treasure place, a metaphor for Nirvana) consistent. Is it necessary to take the ultimate fruit as the treasure place? Although there are two interpretations, the initial one should be followed, because the names of the treasure island (寶渚, Bǎo zhǔ, treasure island), Bodhi, and Nirvana have similar meanings, so there can be two interpretations. Therefore, from the perspective of completeness, starting from the initial aspiration, these three meanings are all present. 『下文云』 (Xià wén yún, The following text says) to 『得佛道也』 (Dé fó dào yě, also attaining the Buddha path) quotes the current text to prove these three meanings. 『何故』 (Hé gù, Why) is a question. 『二乘』 (Èr shèng, Two Vehicles) is the answer, from the perspective of the fruit, the Buddha liberated the five hundred people. 『免難大機發』 (Miǎn nán dà jī fā, Avoiding difficulties, great opportunities arise), because the text is brief, it can be understood by referring to the 〈Parable Chapter〉 (〈譬品〉, 〈Pì pǐn〉) . The Mahāparinirvāṇa Sūtra clearly states that it can only reach the initial dwelling. 『此取鈍根』 (Cǐ qǔ dùn gēn, This takes dull roots), there are two meanings, one is that the first three of the five hundred people have dull faculties because they are content with dwelling in the fruit; the second is that these five people have dull Mahayana faculties because the teachings are expedient. Therefore, if it is as said in the Tripiṭaka (三藏, Sānzàng, the Three Baskets), would it still require eighty thousand or ten thousand kalpas? From this, it can be known that the teachings of eighty thousand kalpas are expedient. Those who have not transcended the boundary can still generate Bodhicitta (菩提心, Pútí xīn, the mind of enlightenment) in this life upon hearing the Lotus Sutra (《法華經》, Fǎ huá jīng, the Lotus Sutra), is it necessary to transcend the boundary to do so? 『云云』 (Yún yún, and so on) explains the reason why the expedient teachings must be abandoned. It should be known that the long-term stages in various teachings are mostly the path of teaching. Would there be someone who has transcended the boundary who, upon hearing the superior teachings, still needs to go through eight, six, four, or two stages? Although this is the case, if this wonderful sutra of revealing the expedient and manifesting the real is not explained, how can these words be said casually? Now, those with shallow roots will generate doubts and slanders. Even when the Buddha was in the world, it took more than forty years to reveal the truth. If it were not for the Śūraṅgama Sūtra (《首楞嚴經》, Shǒu léng yán jīng, the Surangama Sutra) after the Buddha's parinirvana, slander would also become a cause, but if it is not intentional disturbance, what doubt is there that it becomes a cause? 『漸入佛慧』 (Jiàn rù fó huì, Gradually entering the Buddha's wisdom)
此中文狹，只云滅化即至寶所，不云城中經諸味者，準〈信解品〉文，理必須有。
「舊問」者，先立妨，次「車何故」下列三問。答中先答有無者，初約譬，次「理教」下約法。先譬者，今問車城二譬並出三界宅，與三百俱譬三界，可由對車使三界與涅槃有隔，可由對城使三界望涅槃即迥。次約法者，城在界外如何執教？即令理有長者說車，不應唯理教何必無，然所譬之處是同，安得車隔城迥？長者既其露地而坐，車亦應迥，其路既經三百由旬，城亦應隔。若言其路曠絕名為迥者，門宅俱燒何隔之有？既難法喻無可為憑。何以有無不同而為答耶？今約法寄喻方為通之，昔覆實明權，權隱於實故云車隔。今彰灼說云城是化，故云迥地。豈有執教取理令一理是有、執理取教令三教成無？若爾車城俱有理教，咸是有無。
次「車三」下答三一中亦先約譬，次約理教。先譬中雲「息處所樂三一不同」者，車可非息處，城可非所樂。車既皆云運載，息其東西馳走；城云快得安隱，令其樂於中止。次約法中「盡無生智不異」等者，並是通義，失藏三乘及別菩薩盡無生智不名為理，習盡不盡不名為教，知見得否亦復如是。如何初立理教，乃以智習釋之？況正當三藏二乘，唯以通教答義，故不可也。應知通教三人各證無
【現代漢語翻譯】 現代漢語譯本： 這裡（指舊譯）的說法過於狹隘，只說滅化（指化城毀滅）之後就到達寶所（涅槃），而沒有說在化城中經歷各種滋味，按照《信解品》的文義，理應包含這些內容。
所謂的『舊問』，首先提出疑問，其次是『車何故』（為什麼有車）以下的三重提問。在回答中，先回答有無的問題，首先從比喻的角度，其次從『理教』（理和教）的角度。先從比喻的角度來說，現在提問的車和化城這兩個比喻，都出自三界之宅，與三百由旬（指路程）一起比喻三界，可以因為有車，使得三界與涅槃之間存在間隔，可以因為有化城，使得三界與涅槃相比顯得遙遠。其次從法理的角度來說，化城在三界之外，如何執著于教法？即使理上有長者說車，也不應該因為只有理就認為教法必然不存在，然而所比喻的地方是相同的，怎麼能說車有間隔而化城遙遠呢？長者既然在露天而坐，車也應該遙遠，那條路既然經過三百由旬，化城也應該有間隔。如果說那條路空曠荒涼所以稱為遙遠，那麼家宅都被燒燬了，還有什麼間隔可言？既然從法理和比喻的角度都難以成立，又憑什麼說有無不同而作為回答呢？現在從法理的角度，借用比喻才能說得通，過去隱藏真實而顯現權宜，權宜隱藏在真實之中，所以說車有間隔。現在明確地說化城是虛幻的，所以說遙遠。難道有人會執著于教法而尋求理，使得一個理是有，或者執著于理而尋求教法，使得三種教法都變成沒有？如果這樣，車和化城都具有理和教，都應該是有和無。
其次，『車三』（車有三種）以下回答三一（三乘歸一）的問題，也先從比喻的角度，其次從理教的角度。先從比喻的角度來說，『息處所樂三一不同』（休息的地方和所喜好的三一不同），車可以不是休息的地方，化城可以不是所喜好的地方。車總是用來運載的，讓人停止東西奔波；化城說是可以快速獲得安穩，讓人樂於停留在那裡。其次從法理的角度來說，『盡無生智不異』（證得無生智沒有差別）等等，都是通義，失藏三乘（指三藏乘）以及別教菩薩證得無生智不能稱為理，習盡不盡不能稱為教，知見得否也是如此。為什麼一開始立足於理教，卻用智慧和修行來解釋呢？況且正當三藏二乘，只用通教來回答，所以是不可以的。應該知道通教的三人各自證得無生。
【English Translation】 English version: This (referring to the old translation) is too narrow, only saying that after the destruction of the transformation (referring to the destruction of the phantom city), one reaches the treasure land (Nirvana), without mentioning experiencing various flavors in the phantom city. According to the meaning of the 『Faith and Understanding』 chapter, it should include these contents.
The so-called 『old question』 first raises a question, and then the three questions following 『Why the cart?』 (Why is there a cart?). In the answer, the question of existence and non-existence is answered first, first from the perspective of metaphor, and then from the perspective of 『reason and teaching』 (principle and doctrine). From the perspective of metaphor first, the two metaphors of the cart and the phantom city, which are now questioned, both come from the house of the Three Realms, and together with the three hundred yojanas (referring to the distance), they symbolize the Three Realms. It can be said that because there is a cart, there is a separation between the Three Realms and Nirvana; it can be said that because there is a phantom city, the Three Realms appear distant compared to Nirvana. Secondly, from the perspective of Dharma, how can one cling to the teachings when the phantom city is outside the Three Realms? Even if there is an elder who speaks of the cart in terms of principle, it should not be assumed that the teachings do not exist simply because there is only principle. However, the places being symbolized are the same, so how can it be said that the cart has separation while the phantom city is distant? Since the elder is sitting in the open, the cart should also be distant, and since the road passes through three hundred yojanas, the phantom city should also have separation. If it is said that the road is desolate and deserted, so it is called distant, then what separation is there when the houses are all burned down? Since it is difficult to establish from the perspective of Dharma and metaphor, what basis is there for saying that existence and non-existence are different and using it as an answer? Now, from the perspective of Dharma, borrowing metaphors can make it understandable. In the past, the real was hidden and the expedient was revealed, and the expedient was hidden in the real, so it was said that the cart had separation. Now it is clearly said that the phantom city is illusory, so it is said to be distant. Would anyone cling to the teachings and seek principle, making one principle exist, or cling to principle and seek the teachings, making all three teachings non-existent? If so, both the cart and the phantom city have principle and teaching, and both should be existence and non-existence.
Secondly, the answer to the question of 『three carts』 (there are three carts) below, also first from the perspective of metaphor, and then from the perspective of principle and teaching. From the perspective of metaphor first, 『the place of rest and the joy of the three are different』 (the place of rest and the joy of the three are different), the cart may not be the place of rest, and the phantom city may not be the place of joy. The cart is always used for transportation, allowing people to stop running around; the phantom city is said to be able to quickly obtain peace and stability, allowing people to enjoy staying there. Secondly, from the perspective of Dharma, 『exhausting the unproduced wisdom is not different』 (attaining unproduced wisdom is not different) and so on, are all common meanings. The lost store of the Three Vehicles (referring to the Three Vehicles of the Tripitaka) and the Bodhisattvas of the Separate Teaching attaining unproduced wisdom cannot be called principle, and the exhaustion or non-exhaustion of practice cannot be called teaching, and whether knowledge and views are obtained or not is also the same. Why start from principle and teaching, but use wisdom and practice to explain it? Moreover, it is precisely the Three Vehicles of the Tripitaka and the Two Vehicles that are being discussed, and only the Common Teaching is used to answer, so it is not acceptable. It should be known that the three people of the Common Teaching each attain unproduced.
生故三，三人同坐解脫床故一，是則人理相望人三理一，三藏人理相望亦然。但菩薩與二乘不得同坐解脫床耳。次「三家」下答動靜者，城豈無造立之日，及須能通之路；車可無作訖之時，及以所至之極。故知果城為因車之所至，果車踐城路之能通。故使索車即是求城，滅城即是等賜，二義無別，何足辨殊？故釋仍闕先譬文也。「難云云」者，意令準望余文難之，略如向辨。順此注意，故略論之。
次「今明」下正解，初斥有無，從「三車」下斥三一。「問城與二使」下，破動靜，破初文中言約眾生心為有者，一者本有，二者中途。今約中途故二並有。又亦可云元發大心，故無中以小接謂有。次約佛智，先立句，次釋亦應更須翻倒說之。實智所明說城為化故亦無，權智所明為子造車故亦有。「云云」者，應須具明多種有無，約能設教故俱有，約所證理故俱無；覆實故有，開權故無；施權故有，廢權故無；俱是造作故有，俱是化他故無。故知《法華》非但化城亦是化車，皆逐便耳。化城正意為退大者，更與上問對論同異，故今文云前路猶遠今欲退還，上兩週未有此語，但云沒苦及以所燒，此亦一往。亦可退大者利通上二週，元小者鈍應在第三。「三車通今昔」等者，昔指三味、今謂法華，故二教中俱有三車，但昔
【現代漢語翻譯】 現代漢語譯本 產生的原因有三種，三個人同坐于解脫之床的原因有一種，這樣看來，從人的角度相互比較，人有三種原因，理只有一種原因，從理的角度相互比較也是這樣。只是菩薩和二乘（聲聞和緣覺）不能同坐于解脫之床罷了。接下來在『三家』之後回答動靜的問題，城難道沒有建造之時，以及必須有能夠通行的道路嗎？車難道沒有完成之時，以及到達的終點嗎？所以知道果城（最終到達的城市）是因車（作為工具的車）所能到達的地方，果車（最終的車）踐踏著城路（通往城市的道路）才能通行。所以尋求車就是尋求城，毀滅城就是等同於賜予，兩種意義沒有區別，哪裡值得分辨不同呢？所以釋迦牟尼佛仍然缺少先前的譬喻文。『難云云』的意思是，希望參照其他文章來提出疑問，大致如同之前的辨析。順著這個注意點，所以簡略地討論它。
接下來『今明』之後正式解釋，首先駁斥有無，從『三車』之後駁斥三一。『問城與二使』之後，破斥動靜，破斥最初文章中說以眾生心為有的人，一種是本來就有的，一種是中途產生的。現在根據中途產生的情況，所以兩種都有。又可以說原本發了大心，所以沒有從小接大的說法。接下來根據佛智，先確立句子，然後解釋也應該需要翻過來倒過去地說。實智（真實的智慧）所闡明的，說城是化現的，所以也是沒有的，權智（方便的智慧）所闡明的，爲了孩子製造車，所以也是有的。『云云』的意思是，應該詳細說明多種有無，根據能夠設立教義的角度，所以都有，根據所證悟的真理的角度，所以都沒有；覆蓋真實所以有，開啟方便所以沒有；施行方便所以有，廢除方便所以沒有；都是造作出來的所以有，都是爲了教化他人所以沒有。所以知道《法華經》非但化城也是化車，都是隨著方便而行。化城的真正意義是爲了讓退轉大乘的人停留，再與上面的問答對比討論相同和不同，所以現在文章說前面的路還很遠現在想要退還，上面兩週（譬喻）沒有這句話，只是說脫離苦難以及被火燒，這也是一種說法。也可以說退轉大乘的人適合通達上面兩週（譬喻），原本修小乘的人根器遲鈍應該在第三週（譬喻）。『三車通今昔』等，昔指三昧（禪定），今指法華，所以兩種教義中都有三車，只是以前
【English Translation】 English version There are three causes for birth, and one cause for three people sitting on the bed of liberation. Thus, when comparing people from the perspective of people, there are three causes for people and one cause for principle. The same is true when comparing principles from the perspective of principle. It's just that Bodhisattvas and the Two Vehicles (Śrāvakas and Pratyekabuddhas) cannot sit on the bed of liberation together. Next, after 'Three Families,' answering the question of movement and stillness, how can a city not have a time of construction and a road that must be passable? How can a cart not have a time of completion and an ultimate destination? Therefore, we know that the Fruit City (the ultimate city to be reached) is the place that the causal cart (the cart as a tool) can reach, and the Fruit Cart (the ultimate cart) treads on the city road (the road to the city) to be able to pass. Therefore, seeking the cart is seeking the city, and destroying the city is equivalent to giving, and there is no difference between the two meanings, so where is it worth distinguishing the differences? Therefore, Śākyamuni Buddha still lacks the previous metaphorical text. The meaning of 'Difficulty, etc.' is to hope to refer to other articles to raise questions, roughly like the previous analysis. Following this point of attention, it is briefly discussed.
Next, after 'Now Explaining,' the formal explanation begins, first refuting existence and non-existence, and from 'Three Carts' onwards, refuting the three and the one. After 'Questioning the City and the Two Messengers,' refuting movement and stillness, refuting those who say that the minds of sentient beings are existent in the initial text, one is originally existent, and the other is produced midway. Now, according to the situation of being produced midway, both exist. It can also be said that the great mind was originally developed, so there is no saying of taking the small to connect to the large. Next, according to the Buddha's wisdom, first establish the sentence, and then the explanation should also need to be turned upside down. What is clarified by Real Wisdom (true wisdom), saying that the city is a transformation, so it is also non-existent, and what is clarified by Expedient Wisdom (wisdom of means), making a cart for the children, so it is also existent. The meaning of 'etc.' is that it should be explained in detail in various ways of existence and non-existence, according to the perspective of being able to establish teachings, so both exist, and according to the perspective of the truth that is realized, so both do not exist; covering the truth, so it exists, opening the expedient, so it does not exist; applying the expedient, so it exists, abolishing the expedient, so it does not exist; both are created, so they exist, and both are for teaching others, so they do not exist. Therefore, we know that the Lotus Sutra is not only a transformation city but also a transformation cart, all following convenience. The true meaning of the transformation city is to stop those who retreat from the Mahāyāna, and then compare and discuss the similarities and differences with the above questions and answers, so the current text says that the road ahead is still far away and now wants to retreat, and the above two weeks (parables) do not have this sentence, but only say to get rid of suffering and being burned by fire, which is also one way of saying it. It can also be said that those who retreat from the Mahāyāna are suitable for understanding the above two weeks (parables), and those who originally cultivated the Small Vehicle should be dull in the third week (parable). 'Three Carts Connect Past and Present,' etc., the past refers to Samādhi (meditative absorption), and the present refers to the Lotus Sutra, so there are three carts in both teachings, but in the past
正用、今述昔耳。又應以體外體內之名以簡今昔。言「化城」等者，亦應更云化城唯在今。言「教意」者，若不於今經以說教意，不可輒云小果是化，正施小時云是實故，故云未道是化；至今經中初設之時，即云化作者，以是聲聞大機動時，得說教意云城是化。故知化城在昔對人亦三，三車在昔對理亦一。
「問化為三車」等者，問意者，車城二果俱在涅槃，城有化名，車豈非化？忽若許化，同異云何？答中一往二輪雖復小異，論其施化大旨仍同。今從便易，通且從化、說宜從教，又亦應云譬如幻士為幻人說，車亦名化，而於中道說二涅槃城亦是教，故知不可從譬互執。又約聲色者，亦暫約喻車，亦通色說城，是教如前云云。
「問城與」等者，問也。「使能」下答也。亦且一往城亦教故，故下所列因緣四諦還是城家能詮教也。城既有教城還是動，何故唯靜？「教通因果」者，能詮因果故也，車城唯為果作譬也。故知俱教並果，何須別途？「教通有為無為」等者，亦約能詮有為無為耳。車城在果約無為故，意亦如向令無各計，故更于權智廣破定計五處，明開權中雲雖各于教行人理及知不知，且隨文相一往而說，故一一文皆須並具四一，明如來知不知等也。
「今為汝等作大導師」，為合多諸人眾者
，此以能將顯于所將。「說二涅槃」者下，此中三釋，具如前文約煩惱生死及智。初文約惑，次文約二乘是約智也，後文約生死。言「中道」下「云云」者，二死中間名為中道。當知亦可作空有二邊、共不共、真俗、權實、大小等說之。「如文」下「云云」者，令引文耳。
「上懈退中三」，今略不頌第一中路。又不頌第三不能復進，文闕。重空三昧者，《大論》云：「無相無相乃至無愿無愿」，觀心釋化亦須約圓。頌合譬中，經云「為一切導師」，文云「合五百」者，即導師譬，五百由旬從所行說。上頌開中不頌中路者，亦是文略，應云亦不頌不進，今頌閤中路，又無餘二。「不縱不橫」具如《止觀》第二第三及《玄》文三法。
法華文句記卷第八
法華文句記卷第八之二
唐天臺沙門湛然述
釋五百弟子受記品
先標五百，故須作「受」字。「五百是數」等，非要。「上二週」下問也。次「上為」下答也。亦具四悉，初文世界三品異故，又「上來」下對治除嫌惡故，又「默唸」下為人生大善故，又「權實」下第一義理非言念故。「上來何意」下但是釋疑，非四悉數。「我等於佛」下述領不及，上中根聞譬，具領五時及法身地，中止方便見勝應身，如來猶斥領所不及；我今聞
【現代漢語翻譯】 現代漢語譯本： 『此以能將顯于所將』，意思是說，能將（指佛的智慧）能夠顯現於所將（指眾生的根器）。關於『說二涅槃』，這裡有三種解釋，就像前面文章中關於煩惱生死和智慧的論述一樣。第一種解釋是關於迷惑，第二種解釋是關於二乘，這是關於智慧的，第三種解釋是關於生死。說到『中道』等等，二死（指分段生死和變易生死）中間叫做中道。應當知道，也可以把它看作是空有二邊、共不共、真俗、權實、大小等等的說法。『如文』等等，是爲了引用原文。 『上懈退中三』，現在略去不頌揚第一中路。又不頌揚第三不能復進，這是文字上的省略。重空三昧，《大智度論》中說：『無相無相乃至無愿無愿』，觀心解釋教化也需要結合圓教的觀點。頌揚合譬中，經文中說『為一切導師』，文章中說『合五百』，這是用導師來比喻，五百由旬是從所行來說的。上面頌揚開顯時不頌揚中路，這也是文字上的省略，應該說也不頌揚不進，現在頌揚閤中路，又沒有其餘兩種。『不縱不橫』詳細的解釋在《止觀》第二第三以及《玄義》的三法中。 《法華文句記》卷第八 《法華文句記》卷第八之二 唐天臺沙門湛然 述 釋五百弟子受記品 先標明五百，所以需要加上『受』字。『五百是數』等等，不是必要的。『上二週』是提問。接下來『上為』是回答。也具備四悉檀（世界悉檀，為人悉檀，對治悉檀，第一義悉檀），最初的文字是世界悉檀，因為三品（法說周，譬說周，因緣說周）不同，另外『上來』是對治悉檀，爲了消除嫌惡，另外『默唸』是為人悉檀，爲了使人生起大的善根，另外『權實』是第一義悉檀，因為第一義理不是言語思念可以表達的。『上來何意』只是解釋疑惑，不是四悉檀的範疇。『我等於佛』是陳述領悟不完全，上根和中根聽聞譬喻，完全領悟了五時（華嚴時、阿含時、方等時、般若時、法華涅槃時）和法身地，中根只領悟了方便見勝應身，如來仍然批評他們領悟不完全；我現在聽聞
【English Translation】 English version: 'This is because the able will manifest in what is to be manifested.' This means that the able (referring to the Buddha's wisdom) can manifest in what is to be manifested (referring to the capacity of sentient beings). Regarding 'speaking of two Nirvanas,' there are three explanations here, just like the previous discussion about afflictions, birth and death, and wisdom. The first explanation is about delusion, the second is about the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), which is about wisdom, and the third is about birth and death. Speaking of 'the Middle Way,' etc., the middle between the two deaths (referring to the death of segments and the death of transformation) is called the Middle Way. It should be known that it can also be regarded as the two extremes of emptiness and existence, common and uncommon, truth and falsehood, provisional and real, great and small, and so on. 'As the text says,' etc., is for quoting the original text. 'The three in upper laxity and retreat,' now briefly omit praising the first middle path. Also, not praising the third, unable to advance further, is a textual omission. The Samadhi of Repeated Emptiness, the Mahaprajnaparamitaśastra says: 'No form, no form, even no wish, no wish,' explaining and transforming also needs to be based on the perspective of the perfect teaching. In the praise of the combined analogy, the sutra says 'as the guide of all,' the text says 'combining five hundred,' this is using the guide as a metaphor, five hundred yojanas (unit of distance) is from what is practiced. Above, praising the opening without praising the middle path is also a textual omission, it should be said that it also does not praise not advancing, now praising the combined middle path, and there are no other two. 'Neither vertical nor horizontal' is explained in detail in the second and third chapters of Mohe Zhiguan and the three dharmas in Xuan Yi. Fa Hua Wen Ju Ji Volume Eight Fa Hua Wen Ju Ji Volume Eight, Part Two Composed by Śramaṇa Zhanran of Tiantai during the Tang Dynasty Explanation of the Chapter on the Prediction of Enlightenment for the Five Hundred Disciples First, it is stated that there are five hundred, so the word 'prediction' needs to be added. 'Five hundred is a number,' etc., is not necessary. 'The upper two weeks' is a question. Next, 'the upper is for' is an answer. It also possesses the four siddhāntas (Worldly siddhānta, Individual siddhānta, Remedial siddhānta, and Supreme Meaning siddhānta), the initial text is the Worldly siddhānta, because the three rounds (the round of teaching by Dharma, the round of teaching by analogy, and the round of teaching by cause and condition) are different, in addition, 'coming up' is the Remedial siddhānta, in order to eliminate aversion, in addition, 'silent thought' is the Individual siddhānta, in order to cause great good roots to arise in people, in addition, 'provisional and real' is the Supreme Meaning siddhānta, because the supreme meaning cannot be expressed by words and thoughts. 'What is the meaning of coming up' is only explaining doubts, not within the scope of the four siddhāntas. 'We are equal to the Buddha' is stating incomplete understanding, the superior and middle roots hear the analogy, fully understanding the five periods (Avatamsaka period, Agama period, Vaipulya period, Prajna period, Lotus-Nirvana period) and the Dharmakaya ground, the middle roots only understand the expediently seen superior manifested body, the Tathagata still criticizes their incomplete understanding; I now hear
此雖欲領會，豈能逾於四大弟子，當知所領之外不及處多，是故亦云「所不能宣」。然聞迦葉、身子具領，如來委述非全昧旨，但仰佛法高深，未敢逾于先悟耳。「助宣我法」等者，若以本望跡，豈不曾於過去佛所或助單半單滿等，而必須滿中相帶及開等耶？對於今佛出五濁世，宜引開權廢會等化，是故皆從同類以說，如文殊引往光照東方，豈無餘途引同例耳。「自舍」至「方便也」者，若據除佛之言，補處亦應不測，既其不測，本跡難量，何但曾於過去諸佛，亦可本與過去佛齊，就過去佛本復難量，或當亦是過去佛師，何但齊耶？言「七方便」者，且以偏圓相對論耳。故知遠本冥寞良難，若爾，此是跡中本耳。六波羅蜜互相收攝，具如《止觀》第二記。《大品．富樓那品》六度互嚴。「在文可解云云」者，經文相狀對義分明。又如諸文所列五時，純是善道者于中亦有差品不同，若無女人必無惡道，或時有女人亦無惡道，如阿閦佛國雖有女人而無女事，無量壽國二種俱無，不同之相不可具列，但以乘戒各有三品互相交絡，略可準知。
「月藏第九法食」等者，法食，聞法也。如安養界下品生人，在蓮華中常聞彌陀、觀音說法。法喜食者，聞法歡喜，正聞屬法食，聞已為喜食。禪食者，謂以禪法自資，不須段食，
【現代漢語翻譯】 現代漢語譯本：即使想要領會，又怎能超過四大弟子（指佛陀的四位主要弟子）呢？應當知道所領會之外未及之處還有很多，所以才說『所不能宣』。然而聽說迦葉（Mahākāśyapa）、舍利弗（Śāriputra）完全領會，如來（Tathāgata）詳細講述並非完全不明白旨意，只是仰慕佛法高深，不敢超過先悟之人罷了。『助宣我法』等等，如果以本跡（指佛的本地和垂跡）來推論，難道不曾在過去佛所幫助過單半單滿等等，而必須是滿中相帶以及開權顯實等等嗎？對於現在佛出現在五濁惡世，適宜引導開權顯實等教化，所以都從同類來說，如文殊（Mañjuśrī）引導往生光照東方，難道沒有其他途徑引導相同的事例嗎？『自舍』至『方便也』，如果根據除去佛的說法，補處（指彌勒菩薩）也應該不可測度，既然不可測度，本跡難以衡量，何止是曾在過去諸佛那裡，也可以本與過去佛相同，就過去佛的本也難以衡量，或許也應當是過去佛的老師，何止是相同呢？說『七方便』，且以偏圓相對來論述罷了。所以知道遠本（指久遠的本源）冥寞難以知曉，如果這樣，這只是跡中的本罷了。六波羅蜜（Six Pāramitās）互相收攝，具體如《止觀》第二記。《大品．富樓那品》六度互相莊嚴。『在文可解云云』，經文的相狀對義理分明。又如諸文所列五時，純是善道的人于中也有差別品級不同，如果沒有女人必定沒有惡道，或者有時有女人也沒有惡道，如阿閦佛國（Akshobhya's Buddha Land）雖然有女人而沒有女事，無量壽國（Amitābha's Land）兩種都沒有，不同的相狀不可全部列舉，但以乘戒各有三品互相交錯，略微可以推知。
『月藏第九法食』等等，法食，是聽聞佛法。如安養界（Sukhavati）下品往生的人，在蓮華中常常聽聞彌陀（Amitābha）、觀音（Avalokiteśvara）說法。法喜食，是聽聞佛法歡喜，正聞屬於法食，聽聞之後為喜食。禪食，是指用禪法來資養自己，不需要段食（指一般的食物）。
【English Translation】 English version: Even if one desires to comprehend, how can one surpass the four great disciples (referring to the Buddha's four main disciples)? It should be known that there is much beyond what is comprehended, which is why it is said 'cannot be fully proclaimed'. However, having heard that Kāśyapa (Mahākāśyapa) and Śāriputra (Śāriputra) fully comprehended, and that the Tathāgata (Tathāgata) explained in detail, it is not that they did not understand the meaning at all, but rather that they admired the profundity of the Buddha's teachings and did not dare to surpass those who had awakened earlier. 'Help proclaim my Dharma' and so on, if one infers from the original traces (referring to the Buddha's original nature and manifested traces), wouldn't one have helped with single, half, or full teachings in the past Buddhas' presence, and must it be a combination of full teachings and the opening of provisional teachings to reveal the real? For the present Buddha appearing in the world of the five defilements, it is appropriate to guide with teachings such as opening the provisional and abolishing the established, so everything is spoken from the same category, such as Mañjuśrī (Mañjuśrī) guiding rebirth to the east illuminated by light, isn't there another way to guide similar examples? 'Abandoning oneself' to 'expedient means', if based on the statement of excluding the Buddha, the successor (referring to Maitreya Bodhisattva) should also be immeasurable, since it is immeasurable, the original traces are difficult to measure, not only was it in the past Buddhas' presence, but it could also be the same as the past Buddhas in origin, and the origin of the past Buddhas is also difficult to measure, perhaps it should also be the teacher of the past Buddhas, not just the same? Saying 'seven expedient means', it is just discussed in terms of relative provisional and perfect teachings. Therefore, knowing the distant origin (referring to the distant source) is obscure and difficult to know, if so, this is just the origin within the traces. The Six Pāramitās (Six Pāramitās) mutually encompass each other, as detailed in the second record of 'Śamatha-Vipassanā'. The 'Mahāprajñāpāramitā Sūtra, Chapter on Pūrṇa' six perfections mutually adorn.
'It can be explained in the text', the appearance of the sutra text is clear in relation to the meaning. Also, like the five periods listed in various texts, those who are purely on the path of goodness also have different grades, if there are no women, there will definitely be no evil paths, or sometimes there are women but no evil paths, such as Akshobhya's Buddha Land (Akshobhya's Buddha Land), although there are women, there are no female affairs, Amitābha's Land (Amitābha's Land) has neither, the different appearances cannot be fully listed, but with the vehicles and precepts each having three grades intertwined, it can be roughly known.
'Ninth Dharma Food in the Moon Treasury' and so on, Dharma food is listening to the Dharma. Like those reborn in the lower grades in Sukhavati (Sukhavati), they often hear Amitābha (Amitābha) and Avalokiteśvara (Avalokiteśvara) preaching the Dharma in the lotus flower. Dharma joy food is the joy of hearing the Dharma, correct hearing belongs to Dharma food, and after hearing it is joy food. Dhyana food refers to using dhyana to nourish oneself, without needing ordinary food (referring to regular food).
或可法即是喜。《月藏》第五，十善各十功德，亦與《凈名》十善是菩薩凈土意同，故一一文末皆云後作佛等。彼第五經〈信敬品〉云：「戒清凈平等，所謂十善業道休息，休息殺生獲十功德。何等為十：一者于諸眾生得無所畏，二者于諸眾生得大慈心，三者斷惡習業，四者少病決斷，五者長命，六者非人所護，七者無諸惡夢，八者無怨，九者不畏惡道，十者命終生善道。若能以此息殺善根，迴向菩提必到菩提，成無上智，到菩提時彼離諸害仗，長壽眾生來生其土。」下九並十，從「若能」已下去並同。故菩薩因時行於不殺為凈土因，而自不殺、教他不殺等四法具足，后成佛時十類眾生同生其土。故《凈名》云：「十善是菩薩凈土，菩薩成佛時命不中夭等眾生來生其土。」故《智論》中菩薩行於一行，皆具四法方成凈因。
「身子示嗔」等，具如《止觀》第二所引。文中正意語示為凡夫外道，故云「三毒邪見」，但兼出於示小乘習、示通二義，故更言之。「云云」者，令具引事列行，兼諸聖者各有偏示。「陳如」等者，
問：
若其居首別記，何不初週記耶？
答：
大小緣別兩初不同，引物希向二意各異，垂跡之法不可一準。
「譬說有二」至「顯實」者，皆云領法譬者，故
【現代漢語翻譯】 現代漢語譯本 或可法即是喜。《月藏》（Yuezang，經名）第五，十善各十功德，也與《凈名》（Jingming，即《維摩詰所說經》的簡稱）十善是菩薩凈土的意義相同，所以每一段文字的末尾都說將來會成佛等等。該經第五〈信敬品〉中說：『戒律清凈平等，就是十善業道的止息，止息殺生可以獲得十種功德。哪十種呢？一是對於一切眾生都能無所畏懼，二是對一切眾生都能生起大慈悲心，三是斷除惡習，四是少生疾病而且能迅速痊癒，五是長壽，六是不受非人（指鬼神等）的侵害，七是不會做惡夢，八是沒有怨敵，九是不畏懼墮入惡道，十是命終之後能往生善道。如果能用這止息殺生的善根，迴向菩提，必定能到達菩提，成就無上智慧，到達菩提的時候，那些遠離各種傷害和依賴，長壽的眾生會來生於他的國土。』下面的九條以及第十條，從『如果能』開始到結束都相同。所以菩薩在因地修行時不殺生，作為凈土的因，而且自身不殺生、教導他人不殺生等四種行為都圓滿具足，將來成佛的時候，十類眾生會一同往生他的國土。所以《凈名》（Jingming）說：『十善是菩薩的凈土，菩薩成佛的時候，那些不會中途夭折等眾生會來生於他的國土。』所以《智論》（Zhilun，《大智度論》的簡稱）中說，菩薩修行任何一種行為，都具備四種條件才能成就清凈的因。 『身子示嗔』等等，詳細情況如《止觀》（Zhiguan，《摩訶止觀》的簡稱）第二卷所引用。文中的真正意思是說，這是爲了向凡夫外道示現，所以說『三毒邪見』，但同時也兼有示現小乘習氣、示現通達二乘之義，所以才進一步說明。『云云』，是爲了讓人全面地引用事例和行為，同時也因為各位聖者各有側重的示現。『陳如』等等， 問： 如果將居首位的特別記錄下來，為什麼不在初次說法時就記錄呢？ 答： 大小因緣不同，兩次最初說法的情況也不同，引導眾生希望和趨向的意圖也各有差異，垂跡示現的方法不能一概而論。 『譬說有二』到『顯實』，都說是領悟法理的比喻。
【English Translation】 English version 'Or, the Dharma that is joy.' The fifth chapter of the Yuezang (Moon Store Sutra), each of the ten good deeds has ten merits, which is the same meaning as the ten good deeds in the Jingming (Vimalakirti Sutra) being the pure land of a Bodhisattva. Therefore, at the end of each passage, it is said that they will become Buddhas in the future. The fifth chapter, 'Faith and Reverence,' says: 'The precepts are pure and equal, which means the cessation of the ten good karmic paths. Ceasing killing brings ten merits. What are the ten? First, one gains fearlessness towards all beings; second, one gains great compassion towards all beings; third, one cuts off evil habits; fourth, one has few illnesses and quick recovery; fifth, one has a long life; sixth, one is protected by non-humans (spirits, etc.); seventh, one has no bad dreams; eighth, one has no enemies; ninth, one is not afraid of evil paths; tenth, one is reborn in good realms after death. If one can dedicate the roots of good from ceasing killing to Bodhi, one will surely reach Bodhi, attain supreme wisdom, and when one reaches Bodhi, those beings who are free from harm and reliance, and who are long-lived, will be reborn in his land.' The following nine and the tenth are the same from 'If one can' onwards. Therefore, when a Bodhisattva practices non-killing as the cause of a pure land, and the four practices of not killing oneself, teaching others not to kill, etc., are complete, ten types of beings will be reborn in his land when he becomes a Buddha. Therefore, the Jingming (Vimalakirti Sutra) says: 'The ten good deeds are the pure land of a Bodhisattva. When a Bodhisattva becomes a Buddha, beings who do not die prematurely, etc., will be reborn in his land.' Therefore, the Zhilun (Mahaprajnaparamita Sastra) says that when a Bodhisattva practices one act, it must have four conditions to become a pure cause. 'Shariputra showing anger,' etc., is detailed as quoted in the second volume of the Zhiguan (Mohe Zhiguan). The true meaning in the text is that it is a demonstration to ordinary people and heretics, hence the mention of 'three poisons and wrong views,' but it also implies the meaning of demonstrating Hinayana habits and demonstrating thorough understanding of the two vehicles, hence the further explanation. 'Etc.,' is to have a comprehensive citation of examples and actions, and also because each of the saints has a particular emphasis in their demonstration. 'Kaundinya,' etc., Question: If the one who is first is specially recorded, why not record it during the first turning of the Dharma wheel? Answer: The conditions for the great and small are different, the circumstances of the two initial teachings are different, and the intentions of guiding beings' hopes and inclinations are different. The methods of manifesting traces cannot be uniformly applied. 'The analogy has two aspects' to 'revealing the truth' all refer to analogies that comprehend the Dharma.
前開譬本中直作開權顯實，則應三週及信解五百領解文也，三節開文意在於此。言「譬如有人即二乘人」者，二乘機耳。小機當起爾時猶大。醉有二義，與前墮落中二義意同，初是幼稚譬著五欲，但如法師常不輕等，或一句結緣，次是善弱或五品初未入相似，故云弱耳。以由結緣厚薄不同，遂名無明以為輕重，故云「醉有二種」，當知貧人本來先醉，如蒙肴膳受已而臥，三教助道猶如肴膳，更以異方便助顯第一義也。肴膳食已便消，如方便教非究竟益，往在大通佛所，未結大緣已前歷諸味中並聞三教，及至法華雖聞圓頓，但成結緣如系珠也。「無價」至「真如智寶也」者，此是約教，乃以了因而為系珠。教中詮理故云「真如」，教是智用故云「智寶」。約受化者，教能生智亦名為智，寶有二義，俱是智家之寶。「系其衣里」者，初結緣時具足二衣，具慚愧故、有信樂故，方能結緣；退大墮惡則無外衣，若約現無信樂乃似內衣亦無，且據當時所繫內種仍存與本信俱，義如內衣猶在，但是衣弊非全無衣，故親友示還示衣里，即是示本慚信時也。據此而言，無衣系身理亦無失。
「起已遊行」至「求于小乘衣食」者，應更求于寶衣天饌，而但求于才蔽身之衣、劣充軀之食者，由向他國故也。文中二釋他義皆成，若論有
【現代漢語翻譯】 現代漢語譯本： 如果一開始就譬喻為開權顯實，那麼就應該對應三週說法以及信解品中五百弟子的領悟。這三節經文的開示意義就在於此。說到『譬如有人即二乘人』，這是針對二乘根機的人說的。小根機的人當時也可能生起大的志向。醉有兩種含義，與前面墮落中的兩種含義相同，最初是幼稚，譬如貪著五欲，但像常不輕菩薩等，或者一句結緣；其次是善根薄弱，或者五品弟子最初沒有進入相似位，所以說是薄弱。因為結緣的深淺不同，就稱為無明的輕重，所以說『醉有兩種』，應當知道貧人本來就先醉了，如同蒙受佳餚美味，享用后就睡著了，三教助道就像佳餚美味，更用不同的方便來幫助顯現第一義諦。佳餚美味吃完就消化了，就像方便教不是究竟的利益，往昔在大通智勝佛那裡，在沒有結下大乘因緣之前，經歷各種滋味中並聽聞三教，等到法華會上雖然聽聞圓頓之教，但只是成就結緣，就像繫在衣服里的寶珠。『無價』到『真如智寶也』，這是從教法的角度來說的，乃是以了因作為系珠。教法中詮釋真理，所以說是『真如』，教法是智慧的運用，所以說是『智寶』。從接受教化的人來說，教法能夠產生智慧，也可以稱為智慧，寶有兩種含義，都是智慧之家的寶藏。『系其衣里』，最初結緣的時候就具足內外二衣，因為有慚愧心，有信樂心，才能結緣；退失大乘，墮入惡道，就沒有外衣，如果說現在沒有信樂心，好像內衣也沒有了，暫且說當時所繫的內在種子仍然存在，與本來的信心同在，意義就像內衣還在，但是衣服破舊，並非完全沒有衣服，所以親友指示，還指示衣服裡面，就是指示本來的慚愧和信心的時候。根據這個來說，即使沒有衣服繫在身上，真理也沒有失去。 『起已』到『求于小乘衣食』，應該更求寶衣天饌，而只求能夠遮蔽身體的衣服、勉強充飢的食物，是因為去了其他國家。文中兩種解釋他義都成立，如果說有...
【English Translation】 English version: If from the beginning it is likened to 'opening the provisional and revealing the real', then it should correspond to the Threefold Revelation and the understanding of the five hundred disciples in the 'Faith and Understanding' chapter. The meaning of the opening in these three sections lies in this. When it says 'For example, there is a person, that is, a person of the Two Vehicles (Sravakas and Pratyekabuddhas)', it is referring to the capacity of the Two Vehicles. Those of small capacity may also give rise to great aspirations at that time. 'Drunk' has two meanings, which are the same as the two meanings in the previous 'fall'. The first is immaturity, like being attached to the five desires, but like Bodhisattva Never Disparaging and others, or forming a connection with a single phrase; the second is weak roots of goodness, or the initial stage of the Five Grades of Disciples without entering the stage of resemblance, so it is said to be weak. Because the depth of the connection varies, it is called the lightness or heaviness of ignorance, so it is said 'there are two kinds of drunkenness'. It should be known that the poor man was originally drunk first, like receiving delicious food and falling asleep after enjoying it. The Three Teachings assisting the Path are like delicious food, further using different expedient means to help reveal the First Principle. Delicious food is digested after eating, like the expedient teachings are not the ultimate benefit. In the past, at the place of Great Universal Wisdom Excellence Buddha (Da Tong Zhi Sheng Fo), before forming a great connection with the Mahayana, experiencing various flavors and hearing the Three Teachings, and even hearing the perfect and sudden teaching at the Lotus Assembly, it only resulted in forming a connection, like a jewel tied in the clothing. 'Priceless' to 'the treasure of True Thusness Wisdom', this is from the perspective of the teaching, using the cause of understanding as the tied jewel. The teaching explains the principle, so it is called 'True Thusness', the teaching is the function of wisdom, so it is called 'Wisdom Treasure'. From the perspective of those who receive the teaching, the teaching can generate wisdom, and can also be called wisdom, the treasure has two meanings, both are treasures of the house of wisdom. 'Tied in his clothing', at the time of the initial connection, both inner and outer garments are complete, because of having shame and faith, one can form a connection; retreating from the Mahayana and falling into evil paths, there is no outer garment, if it is said that there is no faith now, it seems that there is no inner garment either, let's say that the inner seed that was tied at that time still exists, together with the original faith, the meaning is like the inner garment is still there, but the garment is worn out, not completely without a garment, so relatives and friends point out, and also point out the inside of the garment, which is the time to point out the original shame and faith. According to this, even if there is no garment tied to the body, the truth is not lost. 'Having arisen' to 'seeking the clothing and food of the Small Vehicle', one should seek more for precious clothing and heavenly delicacies, but only seek clothing that can cover the body and food that can barely fill the stomach, because one has gone to other countries. The two explanations of 'other' in the text are both valid, if discussing having...
求今日稍切，故云「厭苦」等。「若魔佛相望」等者，今日初得小乘之他，且從大小以說，故知若往他國求濟，非但衣食不充，亦迷所繫之寶，示珠之友居本土故。「勸貿譬得記作佛意」者，珠雖價直無數眾寶，必須貿易方有濟用，了因內解雖復究竟，必以種易現，以昔一解一切解而貿一行一切行，珠體不竭貿亦無窮，故須更聽更修方顯寶之功用。如《華嚴》中得摩尼珠，十種瑩治方能雨寶，解行相稱方堪佛記，從是已后則具有寂滅忍衣，首楞嚴食自行化他無量眾寶，無功用位彼此不窮。
「三週皆有此意」者，若以系珠望上二週，法說但在佛樹者，初坐道樹思用大時，以法說時未論往古；且據現文，若譬週中在二萬億佛，彼亦未論塵點界故。然上中二週豈不亦有于大通佛所曾系珠耶？如探領中尚領法身，豈止道樹？且約現文耳。但由根利聞便信解，不假指昔，是故未論。故前文中以發軫學小為中間，故不唯在道樹時也。「某年」等言，亦唯在穢不通二週。「無量佛寶」者，寶由貿得故，亦可云得佛之寶，即利他也。
釋受學無學人記品
因緣初文應具四悉，學無學別即世界，見道位即為人，修道位即對治，無學位即第一義。又得記即第一義。約教者，三教如文，「研如來藏」去圓教。又如通序中
【現代漢語翻譯】 現代漢語譯本： 因為今天特別急迫，所以說『厭苦』等等。『若魔佛相望』等等，是因為今天剛開始得到小乘的教義，所以從小乘和大乘的角度來說，因此知道如果去其他國家尋求救濟，不僅衣食不足，也會迷惑于所繫唸的寶珠，說明寶珠之友就在本土。『勸貿譬得記作佛意』，寶珠雖然價值無數，但必須通過貿易才能發揮作用，了因內解雖然已經究竟，必須用種子來交換顯現，用過去一解一切解來交換一行一切行，寶珠的本體不會枯竭，貿易也沒有窮盡，所以需要不斷聽聞和修行才能顯現寶珠的功用。如同《華嚴經》中得到摩尼寶珠，需要十種瑩治才能降下寶物，解和行相互配合才能得到佛的授記，從這以後就具有寂滅忍衣，首楞嚴食，自行化他無量眾寶，在無功用位上彼此都不會窮盡。 『三週皆有此意』，如果用系珠來對照上面兩週，法說只在佛樹下，是因為初坐道樹時思用廣大，以法說時沒有論及往昔；且根據現在的經文，如果譬喻週中在二萬億佛那裡，也沒有論及塵點劫。然而上中兩週難道就沒有在大通佛那裡曾經系珠嗎？如同探領中尚且領悟法身，豈止是道樹？且只根據現在的經文來說。但因為根器銳利，聽聞就能信解，不需要指明過去，所以沒有論及。所以前面的經文中以發軫學小作為中間，所以不只是在道樹下。『某年』等等，也只在穢土，不包括上面兩週。『無量佛寶』，寶物是通過貿易得到的，所以也可以說是得到佛的寶物，也就是利益他人。 釋受學無學人記品 因緣初文應該具備四悉檀，學和無學的區別就是世界悉檀，見道位就是為人悉檀，修道位就是對治悉檀，無學位就是第一義悉檀。又得到授記就是第一義悉檀。從教義上來說，三教如經文所說，『研如來藏』是圓教。又如通序中
【English Translation】 English version: Because today is particularly pressing, hence the saying 'detesting suffering' and so on. The phrase 'if demons and Buddhas look at each other' and so on, is because today one has just begun to attain the teachings of the Small Vehicle (Hinayana), so it is discussed from the perspective of both the Small and Great Vehicles (Mahayana). Therefore, it is known that if one seeks salvation in other countries, not only will one lack sufficient food and clothing, but one will also be confused about the jewel to which one is attached, indicating that the friend of the jewel resides in one's own land. 'Advising trade is like receiving a prediction of becoming a Buddha' means that although the jewel is worth countless treasures, it must be traded to be of use. Although the inner understanding of the cause is ultimate, it must be exchanged for manifestation with the seed, using the past understanding of understanding everything to trade for the practice of practicing everything. The essence of the jewel will not be exhausted, and the trade is endless, so one needs to constantly listen and cultivate to reveal the function of the jewel. Just like obtaining the Mani jewel in the Avatamsaka Sutra (Huayan Jing), it requires ten kinds of polishing to rain down treasures. When understanding and practice complement each other, one can receive the Buddha's prediction. From then on, one possesses the robe of the patience of extinction, the Shurangama food, and the countless treasures of self-practice and benefiting others. In the position of no effort, neither will be exhausted. 'All three assemblies have this meaning.' If we compare the tied jewel to the upper two assemblies, the Dharma speech is only under the Bodhi tree because when first sitting under the Bodhi tree, one contemplated and used great time. When speaking the Dharma, the past was not discussed; and according to the current text, if the parable assembly is with the two hundred million Buddhas, the kalpas of dust motes were not discussed either. However, didn't the upper and middle assemblies also have the jewel tied at the place of the Great Penetrating Buddha (Datong Fo)? Just like exploring the collar, one still understands the Dharma body, not just the Bodhi tree? But this is only according to the current text. However, because the roots are sharp, one can believe and understand upon hearing, without needing to point to the past, so it was not discussed. Therefore, in the previous text, taking setting out to learn the Small Vehicle as the middle, so it is not only at the time of the Bodhi tree. 'Such and such year' and so on, only refer to the impure land and do not include the upper two assemblies. 'Countless Buddha treasures,' the treasure is obtained through trade, so it can also be said to be obtaining the Buddha's treasure, which is benefiting others. Explanation of the Chapter on Predictions for Those in Training and Those Beyond Training The initial text of the causes and conditions should possess the four siddhantas. The distinction between those in training and those beyond training is the world siddhanta, the stage of seeing the path is the siddhanta for people, the stage of cultivating the path is the siddhanta for treatment, and the stage beyond training is the siddhanta of the first meaning. Furthermore, receiving the prediction is the siddhanta of the first meaning. In terms of doctrine, the three teachings are as stated in the text, 'studying the Tathagatagarbha' is the perfect teaching. Also, as in the general introduction
釋若約觀心者，六即之中究竟即為無學位，餘四名為學，理即非學非無學。又六即者，通皆非學非無學，分真已去而學而無學。「云云」者，如向略舉。
「二人在上數中」者，在多知識中列，今之得記何為在此？答中總論得記，在千二百中仍是下根中之上流耳。雖有多人所識，意為引下根故也。若爾不答上問，問意何不同上週，今答中但云下中之上，如何稱問？然非上者，為引實故、四悉檀故。
法華文句記卷第八之二
法華文句記卷第八之三
唐天臺沙門湛然述
釋法師品
釋此品者為二：先總釋，次別釋。初文二，先釋五法師，次減數釋。初又二：初出經論以辨離合有無，次判通別以結品名。初中二：初依今經判五，次「大論」下出異釋名。對今以辨離合有無，乃至如下減數以釋，故若多若小俱名法師。初五法師者，未有一文著一二等言，古今共立稱為五種法師故。經論所立多少不同，所以此品但通名法師。《天王般若》云：「受持此經有十種法：一書寫，二供養，三流傳，四諦聽，五自讀，六憶持，七廣說，八誦，九思惟，十修行。」十中第一是今文第五，第四第六是今文第一，第五是第二，第八是第三，第七是第四，流傳攝在廣說文中，餘三並攝在憶持文中。彼經憶
【現代漢語翻譯】 現代漢語譯本： 如果按照觀心的角度來解釋，六即（六個階段的即，指凡夫到佛的修行過程）之中，究竟即（最高階段）屬於無學位（已經完成學習，無需再學），其餘四個階段（理即、名字即、觀行即、相似即）都屬於學（還在學習）。而理即（最初階段）則既非學也非無學。另外，六即整體而言，都既非學也非無學，只有分真即（開始證悟）之後，才可以說是亦學亦無學。「云云」等，就像前面簡略提到的那樣。 「二人在上數中」指的是，他們被列在眾多知識淵博的人之中，那麼現在記載的這些人為何也在此列？回答是，總的來說，被記載的人，在千二百人中，仍然只是下根器（資質較差）中的上等水平。雖然被很多人認識，但目的是爲了引導下根器的人。如果這樣說，就不是回答上面的問題了，問題的意思和上面一週（指前文）不同，現在回答中只說下中之上，如何能稱得上是回答問題呢？然而，說他們不是上等根器的人，是爲了引入真實（佛法），也是爲了四悉檀（四種弘法方法）。 《法華文句記》卷第八之二 《法華文句記》卷第八之三 唐朝天臺沙門湛然 著 釋法師品 解釋此品分為兩部分：先總的解釋，然後分別解釋。第一部分分為兩點：首先解釋五法師（五種修行法華經的人），然後減少數量來解釋。第一點又分為兩部分：首先引用經論來辨別離合有無，然後根據通別來總結品名。第一部分又分為兩點：首先根據現在的經文來判斷五種法師，然後根據「大論」（《大智度論》）來解釋不同的名稱。對照現在的經文來辨別離合有無，乃至根據下面的減少數量來解釋，所以無論多少都統稱為法師。《天王般若經》說：『受持此經有十種方法：一是書寫，二是供養，三是流傳，四是諦聽，五是自讀，六是憶持，七是廣說，八是誦，九是思惟，十是修行。』十種方法中，第一種是現在經文中的第五種（書寫），第四種和第六種是現在經文中的第一種（受持），第五種是第二種（讀誦），第八種是第三種（諷誦），第七種是第四種（解說），流傳包含在廣說之中，其餘三種都包含在憶持之中。那部經的憶
【English Translation】 English version: If explained from the perspective of observing the mind, among the Six Identities (six stages of identity, referring to the process of cultivation from ordinary person to Buddha), Ultimate Identity (the highest stage) belongs to the state of No-More-Learning (having completed learning, no need to learn further), while the other four stages (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance) all belong to the state of Learning (still learning). Identity in Principle (the initial stage) is neither Learning nor No-More-Learning. Furthermore, the Six Identities as a whole are neither Learning nor No-More-Learning; only after Partial Realization (beginning of enlightenment) can it be said to be both Learning and No-More-Learning. 'Etc.' are like what was briefly mentioned earlier. 'The two people in the above number' refers to them being listed among many knowledgeable people. Then why are those recorded now also in this list? The answer is that, generally speaking, those recorded, among the one thousand two hundred people, are still only at the upper level of those with inferior faculties (lower aptitude). Although recognized by many people, the intention is to guide those with inferior faculties. If this is the case, it is not answering the above question. The meaning of the question is different from the previous week (referring to the previous text). Now the answer only says the upper level of the lower middle, how can it be considered answering the question? However, saying that they are not people of superior faculties is to introduce the truth (the Dharma), and also for the sake of the Four Siddhanas (four methods of propagating the Dharma). The Annotations on the Words and Phrases of the Lotus Sutra, Volume 8, Part 2 The Annotations on the Words and Phrases of the Lotus Sutra, Volume 8, Part 3 Written by Zhanran, a Shramana of the Tiantai School of the Tang Dynasty Explanation of the Chapter on the Dharma Masters The explanation of this chapter is divided into two parts: first, a general explanation, and then a separate explanation. The first part is divided into two points: first, explain the Five Dharma Masters (five types of people who cultivate the Lotus Sutra), and then reduce the number to explain. The first point is further divided into two parts: first, cite the sutras and treatises to distinguish between separation, combination, existence, and non-existence, and then summarize the chapter name according to the general and specific. The first part is further divided into two points: first, judge the five types of Dharma Masters according to the current sutra text, and then explain the different names according to the 'Great Treatise' (Mahaprajnaparamita Shastra). Compare with the current sutra text to distinguish between separation, combination, existence, and non-existence, and even explain according to the reduced number below, so whether many or few are collectively called Dharma Masters. The 'King of Heaven Prajna Sutra' says: 'There are ten methods for receiving and upholding this sutra: first, writing; second, making offerings; third, disseminating; fourth, listening attentively; fifth, reading oneself; sixth, remembering and upholding; seventh, explaining widely; eighth, reciting; ninth, contemplating; tenth, practicing.' Among the ten methods, the first is the fifth in the current text (writing), the fourth and sixth are the first in the current text (receiving and upholding), the fifth is the second (reading and reciting), the eighth is the third (chanting), the seventh is the fourth (explaining), dissemination is included in wide explanation, and the remaining three are all included in remembering and upholding. That sutra's remembering
只是受，《大論》中分受持為二，則應不得單云憶持。此「別論」下判通別以結品名，于中先分自他以別師位。言「大經分九品」等者，元是別義，且藉以證五種法師。九品只是熙連並八恒，第四恒廣說，於十六分中解一分義。云「前四無解」者，三恒並熙連，五恒八分，六恒十二分，七恒十四分，八恒具足盡解其義，故須應從能解一分義去，能為他說即是師位。次「通論」下舍別從通，自他俱得受此品名，從通義邊無有一句不任為師。
次減數釋又四：謂四三二一，並是展轉束多入少無非法師。云「如后」者，具如〈安樂行品〉初釋四行是也。四既指彼，此應用四以結品名，文無者略，已有前後中例可知。若欲知者，只是先判通別，次從通四以結品名。束四為三又為三意：初三業，次三門，三三法，一一皆先釋，次判通別以結品名。次束三為二，謂自行、化他。云「不復記」者，準前可解，亦是先釋，次判通別，以結品名。以此自他既遍前三，故知自他亦有通別，別論各別通論互通，自他皆互堪任故也。今通從化他，故名法師品。
次束二為一者，謂「如來行具一切行」者，此依《大經．聖行品》文，復有一行是如來行，所謂大乘大般涅槃，涅槃只是三德秘藏，故今卻以室衣座三以釋三德，三德只是一
【現代漢語翻譯】 現代漢語譯本：只是關於『受』（Śruta，聽聞），《大智度論》（Mahāprajñāpāramitopadeśa）中將『受持』分為兩種，那麼就不應該單獨說『憶持』。這裡的『別論』（分別論述）之後，通過判斷『通』（普遍）和『別』（個別）來總結品名，其中先區分『自』（自身）和『他』（他人）來區分法師的地位。說到『《大經》（Mahā-sūtra）分九品』等，原本是『別』的含義，姑且借用來證明五種法師。九品只是熙連（Śīla，戒）以及八恒河沙數世界，第四恒河沙數世界是廣說，在十六分中解釋一分的意思。說『前四無解』，是指三恒河沙數世界以及熙連，五恒河沙數世界是八分，六恒河沙數世界是十二分，七恒河沙數世界是十四分，八恒河沙數世界是完全徹底地解釋其意義，所以必須應該從能夠解釋一分意義開始，能夠為他人解說就是法師的地位。接下來『通論』（普遍論述）之後，捨棄『別』而取『通』，自身和他人都可以接受這個品名，從普遍的意義來說，沒有一句不適合作為法師的。 接下來用減數的方法解釋又有四種：即四、三、二、一，都是輾轉地將多歸少，沒有不是法師的。說到『如后』，具體就像《安樂行品》（Sukhavihāra-parivarta）最初解釋四行一樣。四既然指向那裡，這裡就應該用四來總結品名，文中沒有的是省略了，已經有前後中的例子可以知道。如果想知道，只是先判斷『通』和『別』，然後從普遍的四來總結品名。將四歸為三，又有三種含義：最初是三業（身、口、意），其次是三門（空門、無相門、無作門），三三法（三種三法），一一都先解釋，然後判斷『通』和『別』來總結品名。接下來將三歸為二，即自行（自己修行）、化他（教化他人）。說到『不復記』，按照前面可以理解，也是先解釋，然後判斷『通』和『別』，以總結品名。因為這個『自』和『他』已經遍及前面的三種，所以知道『自』和『他』也有『通』和『別』，分別論述各自不同，普遍論述互相貫通，自身和他人都可以互相勝任。現在普遍地從教化他人出發，所以名為《法師品》（Dharmācārya-parivarta）。 接下來將二歸為一，即『如來行具一切行』，這是依據《大般涅槃經·聖行品》（Mahāparinirvāṇa-sūtra，Āryagati-parivarta）的文句，又有一種行是如來行，就是大乘大般涅槃（Mahāyāna-mahāparinirvāṇa），涅槃只是三德秘藏（triguṇa-guhyakosha），所以現在用室、衣、座三者來解釋三德，三德只是一。
【English Translation】 English version: It's just regarding 'Śruta' (受, hearing), the Mahāprajñāpāramitopadeśa (大智度論) divides 'Śruta-dhāraṇa' (受持, receiving and upholding) into two, then one should not simply say 'Smṛti-dhāraṇa' (憶持, remembering and upholding). Here, after the 'separate discussion' (別論), the chapter name is concluded by judging 'common' (通) and 'distinct' (別), among which 'self' (自) and 'other' (他) are first distinguished to differentiate the positions of Dharma masters. When it is said that 'the Mahā-sūtra (大經) divides into nine chapters' etc., it originally has a 'distinct' meaning, and is tentatively borrowed to prove the five kinds of Dharma masters. The nine chapters are just Śīla (熙連, precepts) and eight gaṅgā sands of worlds, the fourth gaṅgā sands of worlds is extensively explained, explaining the meaning of one part in sixteen parts. Saying 'the first four have no explanation' refers to three gaṅgā sands of worlds and Śīla, five gaṅgā sands of worlds is eight parts, six gaṅgā sands of worlds is twelve parts, seven gaṅgā sands of worlds is fourteen parts, eight gaṅgā sands of worlds completely and thoroughly explains its meaning, so it must start from being able to explain the meaning of one part, being able to explain it to others is the position of a Dharma master. Next, after the 'common discussion' (通論), abandoning 'distinct' and taking 'common', both self and other can accept this chapter name, from the common meaning, there is not a single sentence that is not suitable as a Dharma master. Next, explaining by the method of decreasing numbers has four kinds: namely four, three, two, one, all of which are reversely reducing the many into the few, and there is no one who is not a Dharma master. Saying 'as later' is specifically like the initial explanation of the four practices in the Sukhavihāra-parivarta (安樂行品, Chapter on Peaceful Practices). Since four points to there, here four should be used to conclude the chapter name, what is missing in the text is omitted, and the examples of before, after, and middle can be known. If you want to know, just first judge 'common' and 'distinct', and then conclude the chapter name from the common four. Reducing four to three also has three meanings: the first is the three karmas (三業, body, speech, and mind), the second is the three gates (三門, emptiness, signlessness, and non-action), the three three-dharmas (三三法, three sets of three dharmas), each of which is first explained, and then 'common' and 'distinct' are judged to conclude the chapter name. Next, reducing three to two, namely self-practice (自行, practicing oneself) and benefiting others (化他, teaching others). Saying 'not recorded again' can be understood according to the previous, it is also first explained, and then 'common' and 'distinct' are judged to conclude the chapter name. Because this 'self' and 'other' have pervaded the previous three, it is known that 'self' and 'other' also have 'common' and 'distinct', separate discussions are different, common discussions are interconnected, and both self and other can mutually be competent. Now, universally starting from benefiting others, it is therefore named the Dharmācārya-parivarta (法師品, Chapter on the Dharma Masters). Next, reducing two to one, namely 'the Tathāgata's practice encompasses all practices', this is based on the sentence from the Mahāparinirvāṇa-sūtra, Āryagati-parivarta (大般涅槃經·聖行品), and there is another practice that is the Tathāgata's practice, which is the Mahāyāna-mahāparinirvāṇa (大乘大般涅槃), Nirvāṇa is just the secret treasury of the three virtues (三德秘藏, triguṇa-guhyakosha), so now the three, room, robe, and seat, are used to explain the three virtues, and the three virtues are just one.
大涅槃，此大涅槃遍一切處，遍一切法總名為一，先釋，次指廣。初釋中為二：初通，次別。通者，一行通具室等三法。別對為二：先對，次料簡。初文為九，于中並以三法對諸法故，初對善惡及蕩相也。次「又慈忍」下福慧。「智慧是目」等者，亦應云目足備者必有所依，所依具二故也。三「又慈悲」下對斥偏邪，亦先釋，次引《凈名》證，勝於偏邪勇修于圓。四「又慈悲」下破四魔，亦先釋，釋中並須約于界外圓釋，次引證空也。「云云」者，釋出其意。五「又慈悲」下明具二嚴，仍為二釋，只是翻倒前釋，準后望前前應云慈忍也。六「慈忍故」下約譬破立等，具二例前。七「又慈悲故何所」下約體用，用即離過。八「出三諦」下約名，不同次第三諦，慈室包含忍衣三昧。九「經言」下引經，無相是座。次指廣，云「不可盡云云」者，具如《玄》文明圓五行攝一切行，亦如《止觀》十乘十境橫豎遍收，及破遍中橫豎法門，乃至四種三昧收一切行，一切行只是一行故為九文釋之。
次「問」下料簡。初問者，準初釋品應云五種，準后減數應云一法，何故但以衣座室三而對諸法？答者，準事顯理須具三法，況依當文應具三法，乃為眾說，故具事理二三方可說法，故先事解，次事理合，三單約理。事解如文。
【現代漢語翻譯】 現代漢語譯本 大涅槃（Maha-nirvana，偉大的涅槃），這大涅槃遍及一切處，遍及一切法，總的名稱為『一』。先解釋，然後指出其廣泛性。最初的解釋分為兩部分：首先是總體的，然後是分別的。總體上說，一行（eka-yana，唯一之道）普遍具備室（shila，戒）、衣（ksanti，忍辱）、座（samadhi，三昧）這三種法。分別對應分為兩部分：先是對應，然後是簡別。第一部分有九個方面，其中都用三種法來對應各種法，所以，首先對應善惡以及蕩相（不受束縛的狀態）。其次，『又慈忍』（maitri-ksanti，慈悲和忍辱）之後是福慧（punya-jnana，福德和智慧）。『智慧是目』等，也應該說具備眼睛和腳的人必定有所依靠，所依靠的具備兩種（福和慧）的緣故。第三，『又慈悲』（maitri-karuna，慈悲）之後是針對斥責偏頗和邪見，也是先解釋，然後引用《維摩詰經》（Vimalakirti Sutra）來證明，勝過偏頗和邪見，勇敢地修習圓滿之法。第四，『又慈悲』（maitri-karuna，慈悲）之後是破除四魔（mara，煩惱魔、五蘊魔、死魔、天魔），也是先解釋，解釋中必須結合界外圓融的觀點來解釋，然後引用空（sunyata，空性）來證明。『云云』，解釋出其中的含義。第五，『又慈悲』（maitri-karuna，慈悲）之後是說明具備兩種莊嚴（智慧莊嚴和福德莊嚴），仍然分為兩種解釋，只是顛倒了前面的解釋，按照後面的解釋來看前面的，前面應該說慈忍（maitri-ksanti，慈悲和忍辱）。第六，『慈忍故』（maitri-ksanti，慈悲和忍辱）之後是比喻破立等，具備兩種，類似於前面的情況。第七，『又慈悲故何所』（maitri-karuna，慈悲）之後是關於體和用，用就是遠離過失。第八，『出三諦』（tri-satya，三諦）之後是關於名稱，不同於次第的三諦，慈室（maitri-shila，慈悲之戒）包含忍衣（ksanti-ksanti，忍辱之忍）和三昧（samadhi，三昧）。第九，『經言』之後是引用經典，無相（animitta，無相）是座（samadhi，三昧）。接下來指出其廣泛性，說『不可盡云云』，詳細情況如同《玄文》（Mo-ho chih-kuan，摩訶止觀）中說明圓五行（五種修行）包含一切修行，也如同《止觀》（Mo-ho chih-kuan，摩訶止觀）中十乘十境橫向和縱向普遍地收攝，以及破除普遍性中的橫向和縱向的法門，乃至四種三昧（四種禪定）收攝一切修行，一切修行只是一種修行，所以用九個方面來解釋它。 其次，『問』之後是簡別。最初的提問是，按照最初的解釋，應該說是五種，按照後面的減數，應該說是一種，為什麼只用衣（ksanti，忍辱）、座（samadhi，三昧）、室（shila，戒）這三種來對應各種法？回答是，按照事相來顯現理體，必須具備三種法，況且依據目前的經文，應該具備三種法，才能為大眾說法，所以具備事和理兩種，三種法才可以說法，所以先從事相上解釋，然後將事相和理體結合起來，第三是單獨從理體上來說。事相上的解釋如同經文所說。
【English Translation】 English version Maha-nirvana (Great Nirvana), this Maha-nirvana pervades all places and all dharmas, and its general name is 'One'. First explain it, then point out its extensiveness. The initial explanation is divided into two parts: first, the general; second, the specific. Generally speaking, the One Vehicle (eka-yana, the only path) universally possesses the three dharmas of Shila (precepts), Ksanti (patience), and Samadhi (concentration). The specific correspondence is divided into two parts: first, the correspondence; second, the differentiation. The first part has nine aspects, in which all three dharmas are used to correspond to various dharmas. Therefore, first, correspond to good and evil and the uninhibited state (freedom from constraints). Second, after 'Also, Maitri-Ksanti' (loving-kindness and patience) is Punya-Jnana (merit and wisdom). 'Wisdom is the eye,' etc., it should also be said that those who have eyes and feet must have something to rely on, because what they rely on has two (merit and wisdom). Third, after 'Also, Maitri-Karuna' (loving-kindness and compassion) is targeting and refuting bias and heresy, also first explaining, then quoting the Vimalakirti Sutra to prove that it is superior to bias and heresy, and bravely cultivating the perfect dharma. Fourth, after 'Also, Maitri-Karuna' (loving-kindness and compassion) is breaking the four Maras (Mara, the demon of afflictions, the demon of the five aggregates, the demon of death, and the demon of the heavens), also first explaining, and the explanation must be combined with the perspective of perfect integration beyond the realm, and then quoting Sunyata (emptiness) to prove it. 'Etc., etc.' explains its meaning. Fifth, after 'Also, Maitri-Karuna' (loving-kindness and compassion) is explaining that it possesses two kinds of adornments (the adornment of wisdom and the adornment of merit), still divided into two explanations, just reversing the previous explanation. Looking at the previous explanation according to the later explanation, the previous should say Maitri-Ksanti (loving-kindness and patience). Sixth, after 'Because of Maitri-Ksanti' (loving-kindness and patience) is the analogy of breaking and establishing, etc., possessing two kinds, similar to the previous situation. Seventh, after 'Also, because of Maitri-Karuna, what' (loving-kindness and compassion) is about the substance and function, and the function is to stay away from faults. Eighth, after 'Emerging from the Three Truths' (tri-satya, the three truths) is about the name, which is different from the sequential Three Truths. Maitri-Shila (the precepts of loving-kindness) includes Ksanti-Ksanti (the patience of patience) and Samadhi (concentration). Ninth, after 'The Sutra says' is quoting the sutra, Animitta (non-appearance) is the seat (Samadhi, concentration). Next, point out its extensiveness, saying 'Cannot be exhausted, etc., etc.', the details are like in the Mo-ho chih-kuan (Great Concentration and Insight) explaining that the perfect five practices (five kinds of practice) include all practices, and also like in the Chih-kuan (Concentration and Insight) the ten vehicles and ten realms universally collect horizontally and vertically, as well as breaking the horizontal and vertical dharmas in universality, and even the four kinds of Samadhi (four kinds of meditation) collect all practices, and all practices are just one practice, so it is explained in nine aspects. Secondly, after 'Question' is differentiation. The initial question is, according to the initial explanation, it should be said that there are five kinds, and according to the subsequent reduction, it should be said that there is one kind. Why only use the three of Ksanti (patience), Samadhi (concentration), and Shila (precepts) to correspond to various dharmas? The answer is that in order to reveal the principle according to the phenomena, it is necessary to have three dharmas. Moreover, according to the current sutra text, it is necessary to have three dharmas in order to preach to the public. Therefore, having both phenomena and principle, three dharmas can be preached. Therefore, first explain from the phenomena, then combine the phenomena and principle, and third, speak solely from the principle. The explanation of the phenomena is as stated in the text.
合釋中言「三門」者，初二屬事，后一屬理，事理並是所迷之境。初「約苦果」者，故用慈悲門，苦須拔故。次「約結業」者，故用忍門，依理離故。三「約諦境」，故用空門，善住空故。第三單「約理」者，理即諦理，故約三諦，即向第三具三諦故。言「云云」者，應以多種三法對釋此三，令成圓融通暢自在，乃識此文攝教遍相，故下總約教云「凡多種釋品者皆約圓教」。
次「法者」下別釋。「法師」二字通貫上來一切諸釋，以上諸法是師法故，故今釋名亦約二種乃至五種。「若自」等因緣釋者，初自他不同即世界，即自軌訓人也。自行成就即生善，化他除惡即對治，自他俱得名法師者第一義也。「凡多種」下約教，如向多種不可余釋。「洽」潤也。
「外凡」去今文正釋。
若爾，與舊何別？
答：
今明為自他故、異聲聞故、自行無有憂擯辱故、利他無鄙力劣弱故，唯有退沒一分似舊，故云「未必」。
言「外凡」至「不慮危苦」者，外凡五品欣弘通之福，聲聞一向絕利物心，聞諸大士被眾擯棄，自顧觀力未深，若不依之，內污凈觀、外招譏議，失利人之道，故佛為說四安樂行令無是患，遠彼十惱故云「不慮」。「且證且助」者，寶塔證經故來，分身助開故集，由
【現代漢語翻譯】 現代漢語譯本： 合釋中說的『三門』，前兩個屬於事相，后一個屬於理體，事相和理體都是所迷惑的境界。最初的『約苦果』，所以用慈悲門，因為苦需要拔除。其次的『約結業』，所以用忍門，因為依理可以遠離。第三個『約諦境』，所以用空門，因為善於安住于空性。第三個單獨『約理』，理就是諦理，所以約三諦，就是指向第三個具足三諦。說的『云云』，應該用多種三法來對應解釋這三個，使之成為圓融通暢自在，才能認識到這篇文章涵蓋了佛教的普遍相，所以下面總的來說教義是『凡是多種解釋品類的都約圓教』。
其次『法者』下面分別解釋。『法師』這兩個字貫穿上面一切解釋，因為以上諸法是師法，所以現在解釋名稱也約二種乃至五種。『若自』等因緣解釋，最初的自他不同就是世界，就是自己規範教導別人。自己修行成就就是產生善，教化他人去除惡就是對治，自己和他人都能得到利益的，名為法師是第一義。『凡多種』下面約教義，如上面所說多種不可用其他解釋。『洽』是滋潤的意思。
『外凡』開始是今文的正釋。
如果這樣，和舊的有什麼區別？
回答：
現在說明是爲了自利利他，不同於聲聞，自己修行沒有憂愁被擯棄侮辱，利益他人沒有鄙陋能力弱小，只有退沒一部分相似於舊的，所以說『未必』。
說的『外凡』到『不慮危苦』，外凡五品欣喜弘揚通達的福報，聲聞一向斷絕利益他人的心，聽到諸位大士被眾人擯棄，自己顧慮觀察力量不深，如果不依從他們，內在污染清凈的觀行、外在招致譏諷議論，失去利益他人的道路，所以佛為他們說四安樂行使他們沒有這些憂患，遠離那些十惱所以說『不慮』。『且證且助』，寶塔爲了證明經典所以來，分身爲了幫助開顯所以聚集，由於...
【English Translation】 English version: In the combined explanation, the 'three gates' refer to phenomena in the first two cases and principle in the last. Both phenomena and principle are realms of delusion. The first, 'regarding the suffering result' (約苦果), therefore uses the gate of compassion, because suffering needs to be eradicated. The second, 'regarding the karma of afflictions' (約結業), therefore uses the gate of patience, because one can be separated by relying on principle. The third, 'regarding the realm of truth' (約諦境), therefore uses the gate of emptiness, because one dwells well in emptiness. The third, singularly 'regarding principle' (約理), principle is the principle of truth, therefore it concerns the three truths, which points to the third one possessing the three truths. The term 'etcetera' ('云云') means that these three should be explained with various triple dharmas to make them perfectly harmonious, unobstructed, and free, so that one can recognize that this text encompasses the universal aspects of the teachings. Therefore, the general statement below about the teachings is 'all various explanations of categories concern the perfect teaching'.
Next, the explanation begins with 'Dharma' ('法者'). The two characters 'Dharma Master' ('法師') encompass all the explanations above, because the above dharmas are the dharmas of a master. Therefore, the explanation of the name now also concerns two kinds or even five kinds. 'If self' ('若自') and other causal explanations, the initial difference between self and other is the world, which is oneself regulating and instructing others. One's own practice achieving accomplishment is generating good, transforming others and removing evil is counteracting. When both self and others benefit, it is called a Dharma Master in the primary sense. 'All various' ('凡多種') below concerns the teachings, as the various kinds mentioned above cannot be explained in other ways. 'Chā' ('洽') means to moisten.
'Outer ordinary' ('外凡') begins the correct explanation of the present text.
If so, what is the difference from the old?
Answer:
Now it is explained that it is for the sake of self and others, different from the Śrāvakas (聲聞), one's own practice has no worries of being banished or humiliated, benefiting others has no base, weak, or inferior abilities. Only the aspect of regression is somewhat similar to the old, therefore it is said 'not necessarily' ('未必').
The phrase 'outer ordinary' ('外凡') to 'not worry about danger and hardship' ('不慮危苦') means that the five grades of outer ordinary beings rejoice in the blessings of propagating and understanding. Śrāvakas (聲聞) have always severed the mind of benefiting others. Hearing that the great Bodhisattvas (大士) are rejected by the masses, they worry that their own power of observation is not deep enough. If they do not rely on them, they will internally pollute their pure contemplation and externally invite ridicule and criticism, losing the path of benefiting others. Therefore, the Buddha (佛) spoke the four peaceful practices for them so that they would not have these worries, and stay away from those ten vexations, therefore it is said 'not worry' ('不慮'). 'Both proving and assisting' ('且證且助') means that the Treasure Pagoda (寶塔) came to prove the scripture, and the manifested bodies gathered to assist in revealing it, because...
證由助因慕流通。「又示通經方軌」者，著衣等三具如后說。「因告」等者，本托藥王因茲告余，此流通。初「先告八萬大士」者，《大論》云：「法華是秘密付諸菩薩」，如今下文召于下方，尚待本眷驗余未堪。「總別記」者，總與七百，別與劫國等，「絓」乎卦切，挫也、預也。「乃至一念」等者，明乘此念必得菩提。遠因不亡藉茲而發，不同余善是故簡之。究而論之，必須盡行諸佛道法，二乘記已尚經劫數，然曉其經旨與具足何殊？但自行化他令始未耳。「聞一句一偈」者，通論但云聞極少法，舉經功深，部內隨取一句一偈；別論但今義合權實本跡十妙四一之流，功福皆爾。然義通大小，故下引《增一》集云「如四諦之流」，及下引四安樂行等，今亦準之。言「皆與授記」者，必由此經成菩提故，雖無劫國當得理同，此中容用別時意趣，是故應須以聞約行廣明供養，宣通益他內觀具足，具如《止觀》。豈可端拱唯仰初心？「中上亦然」者，若不爾者，豈可上週唯在一人，中週四人得記者耶？說寄在此、事乃通彼，故云「亦然」。「見實三昧經」等者，第四云，先記八部，次第五卷〈空天品〉空行諸天見諸八部供養得記，即便供養悉皆得記，同名火持。次〈三十三天授記品〉中，有八億忉利諸天，見前諸天供養獲
記，亦皆化為諸供養具，同時得記名因陀羅幢，說如幻法。次〈夜摩天品〉，有四億夜摩亦見諸天供養獲記，亦以化事及以說偈供養佛已，同時得記，同名凈智。言「拘翼」者，彼經無，恐誤。
「觀心者」，以一實觀貫其所誦，故名為「一」，無一句偈不入實者。「云云」者，應明一觀之相，乃至大師誦經觀法，還約誦持以成觀相，細思。
「勸發四意」者，一諸佛護念，二植眾德本，三入正定聚，四發救一切眾生之心。下文亦以四法對開示悟入，雖是跡要，若顯本已即成本要，具如下辨。「喜心有二」者，橫豎二釋，又二：先正釋，次融通。初自二：初豎論隨喜為三：初即權而實，次「即于」下雙非，雙非雖不異於向實，更能解實即雙非故。初「於一念」者，非唯經於一念時須，指一心法名為一念。「信佛知見」者，于初心中深信妙理，此理是已佛知見境，境非權實，故曰雙非；以理望聞，聞淺理深，故名為豎。此即初隨喜位相也。三「又能」下於向雙非復更雙照，事理圓融即名秘藏。「具煩惱」下雖未入品，亦可通證，具煩惱效能知故也。煩惱望藏，藏深惑淺故亦名豎。次「又若聞」下橫論隨喜者，還只指向不二權實，故云「若聞」等。四法橫論以釋隨喜，謂一心，二法，三說，四人。初言「心」
【現代漢語翻譯】 現代漢語譯本：授記，也都變化成為各種供養器具，同時得到授記，名字叫做因陀羅幢（Indra's banner，帝釋天的旗幟），宣說如幻的佛法。接下來是《夜摩天品》，有四億夜摩（Yama，夜摩天）也見到諸天供養而獲得授記，也用變化的事物以及吟誦偈頌來供養佛之後，同時得到授記，共同的名字是凈智。所說的『拘翼』，在那部經中沒有，恐怕是錯誤。
『觀心者』，用一實相的觀法貫穿他所誦讀的內容，所以叫做『一』，沒有一句偈頌不進入實相的。『云云』，應該闡明一觀的相狀，乃至大師誦經觀法，還是圍繞誦持來成就觀想，仔細思考。
『勸發四意』，一是諸佛護念，二是植眾德本，三是入正定聚，四是發起救度一切眾生的心。下文也用四法對應開示悟入，雖然是跡門的重要內容，如果顯現本門就已經成為本門的重要內容，詳細的辨析在下面。『喜心有二』，橫向和縱向兩種解釋，又分為兩種：先是正式的解釋，然後是融會貫通。最初分為兩種：最初是縱向論述隨喜有三種：最初是即權而實，其次『即于』下面雙重否定，雙重否定雖然不異於之前的實，更能理解實就是雙重否定。最初『於一念』，並非僅僅在經於一唸的時候需要，指一心之法名為一念。『信佛知見』，在最初的心中深信妙理，這個理是已佛知見的境界，境界非權非實，所以說雙重否定；用理來衡量聞，聞淺理深，所以名為縱向。這也就是最初隨喜的位次。三是『又能』下面對於之前的雙重否定再次雙重觀照，事理圓融就叫做秘藏。『具煩惱』下面雖然沒有進入品，也可以通達證明，具有煩惱效能知曉的緣故。煩惱相對於藏，藏深惑淺所以也叫做縱向。其次『又若聞』下面橫向論述隨喜，還是隻指向不二的權實，所以說『若聞』等。四法橫向論述來解釋隨喜，所謂一心，二法，三說，四人。最初說『心』
【English Translation】
English version: The predictions, also all transformed into various offerings, and at the same time received predictions, named Indra's Banner (Indra's banner, the banner of the Lord of Gods), speaking the Dharma like illusions. Next is the
'Those who contemplate the mind', use the contemplation of one reality to penetrate what they recite, so it is called 'one', there is not a single verse that does not enter reality. 'Etc.', should clarify the appearance of one contemplation, even the Great Teacher's recitation of scriptures and contemplation methods, still revolve around recitation and upholding to achieve contemplation, think carefully.
'Encouraging the Four Intentions', one is the protection and mindfulness of all Buddhas, two is planting the roots of all virtues, three is entering the assembly of right determination, four is generating the mind to save all sentient beings. The following text also uses the four dharmas to correspond to opening, showing, understanding, and entering, although it is the essential of the trace, if the original gate has been revealed, it has already become the essential of the original gate, the detailed analysis is below. 'Two kinds of joyful mind', horizontal and vertical two explanations, and again divided into two: first is the formal explanation, then the integration. Initially divided into two: initially the vertical discussion of rejoicing has three aspects: initially it is provisional and real, secondly 'that is' below double negation, although double negation is not different from the previous reality, it can better understand that reality is double negation. Initially 'in one thought', it is not only needed when passing through one thought, referring to the Dharma of one mind is called one thought. 'Believing in the Buddha's knowledge and vision', deeply believing in the wonderful principle in the initial mind, this principle is the realm of the Buddha's knowledge and vision, the realm is neither provisional nor real, so it is called double negation; using principle to measure hearing, hearing is shallow and principle is deep, so it is called vertical. This is also the initial position of rejoicing. Thirdly 'also can' below, again double illumination on the previous double negation, the perfect integration of things and principles is called the secret treasure. 'Possessing afflictions' below, although not yet entered the chapter, can also be universally proven, because possessing afflictions can know. Afflictions relative to the treasure, the treasure is deep and the delusion is shallow, so it is also called vertical. Secondly 'also if hear' below, the horizontal discussion of rejoicing, still only points to the non-dual provisional and real, so it says 'if hear' etc. The four dharmas horizontally discuss to explain rejoicing, namely one mind, two dharmas, three speaking, four people. Initially saying 'mind'
者，即以一心望于余心，名之為橫。此中一心無復余心，故下文云「即橫而豎」。「及一切法」者，以一切心望一切法，亦名為橫。一心一法皆橫緣故，法純是心，心純是法，故下結云「橫即是豎」。此中自云皆是佛法，佛法理合橫豎不二。
「若欲」下次約說者能廣分別一一心法。「月四月至歲」者，雖引意根之文，非即六根凈位，今且約觀。「雖未」下約人可見。引大經者，此初一念正當少聞多解，亦名少解多聞，故且舉之以斥多聞不知義者。「后當更說」者，在第六經。初云「上下品師」者，但約凡位以判。「十種供養」者：一華，二香，三瓔珞，四末香，五涂香，六燒香，七幡蓋，八衣服，九妓樂，十合掌。音樂如前料簡。次「藥王」至「是人自舍清凈」者，悲願牽故，仍是業生未有通應，愿兼于業，具如《玄》文眷屬中說，「如釋論有慧無聞」等者，此偈及四法師偈，具如《止觀》第一記。故知亦許為弘法故，于內教中廣習異義以助正教。世有習俗典而云助正，反淪至理。「當知是人」等者，如王使傳命，若赴主心故得名使，得所遣名。初「經是」下釋如來能遣，能遣是教。次「今日」下釋所遣，所遣是人。
「行如來事」下釋所遣事，先約自行釋事，佛無他事唯專照理。次「今日」下我今唯
【現代漢語翻譯】 現代漢語譯本：所謂『以一心觀望其他心』，稱之為橫向。因為這一個心中不再有其他心，所以下文說『即橫而豎』。『及一切法』，是指以一個心觀望一切法，也稱為橫向。因為一個心和一個法都是橫向的因緣，法純粹是心，心純粹是法，所以最後總結說『橫即是豎』。這裡自己說這些都是佛法，佛法的道理應該橫豎不二。
『若欲』以下是說講說者能夠廣泛分辨每一個心法。『月四月至歲』，雖然引用了意根的文字，但不是指六根清凈的地位，現在且就觀想來說。『雖未』以下是說人可以見到。引用《大經》的例子，這是指最初一念正當少聞多解的時候，也叫少解多聞，所以姑且舉這個例子來批評多聞卻不瞭解意義的人。『后當更說』，是在第六經。最初說『上下品師』，只是就凡夫的地位來判斷。『十種供養』：一、華，二、香，三、瓔珞，四、末香，五、涂香，六、燒香，七、幡蓋，八、衣服，九、妓樂，十、合掌。音樂的解釋如前所述。其次，『藥王』到『是人自舍清凈』，是因為悲願牽引的緣故，仍然是業力所生，還沒有通達應化，願力兼顧業力，具體如《玄》文眷屬中所說，『如釋論有慧無聞』等，這個偈頌和四法師偈，具體如《止觀》第一記。所以知道也允許爲了弘揚佛法，在內部教義中廣泛學習不同的意義來幫助正教。世上有人學習世俗典籍卻說能幫助正教，反而淪喪了至高的道理。『當知是人』等，如同國王的使者傳達命令，如果符合國王的心意，所以才被稱為使者，得到了派遣的名稱。最初『經是』以下解釋如來能夠派遣，能夠派遣的是教法。其次『今日』以下解釋所派遣的，所派遣的是人。
『行如來事』以下解釋所派遣的事情，先就自身修行來解釋事情，佛沒有其他事情，只是專心照見真理。其次『今日』以下說我現在只...
【English Translation】 English version: That is, 'using one mind to look at other minds' is called horizontal. Because there is no other mind in this one mind, the following text says 'immediately horizontal and vertical.' 'And all dharmas' means using one mind to look at all dharmas, which is also called horizontal. Because one mind and one dharma are horizontal causes, dharma is purely mind, and mind is purely dharma, so the conclusion is 'horizontal is vertical.' Here it is said that these are all Buddha-dharmas, and the principle of Buddha-dharma should be non-dual in horizontal and vertical.
'If you want' below refers to the speaker being able to widely distinguish each mind-dharma. 'Month four month to year', although quoting the text of the mind-root (manas-indriya), it does not refer to the pure position of the six roots (sad-indriya), but now let's talk about contemplation. 'Although not yet' below refers to people being able to see. Quoting the example of the Mahāparinirvāṇa Sūtra, this refers to the initial thought being the time of little hearing and much understanding, also called little understanding and much hearing, so let's use this example to criticize those who hear a lot but do not understand the meaning. 'Later I will say more', is in the sixth sutra. The initial 'upper and lower grade teachers' is only to judge based on the position of ordinary people. 'Ten kinds of offerings': 1. Flowers (puspa), 2. Incense (dhupa), 3. Necklaces (mala), 4. Powdered incense (curna), 5. Anointing incense (gandha), 6. Burning incense (dhupa), 7. Banners and canopies (dhvaja-pataka), 8. Clothing (vastra), 9. Music (turya), 10. Joining palms (anjali). The explanation of music is as mentioned before. Secondly, 'Medicine King (Bhaisajyaraja)' to 'this person abandons purity', is because of the traction of compassion and vows, it is still born of karma, and there is no thorough response, vows take into account karma, specifically as said in the Profound text of the family, 'like the Shastra has wisdom but no hearing' etc., this verse and the four Dharma Master verses, specifically as in the first record of Zhi Guan. So know that it is also allowed to widely learn different meanings in internal teachings to help the orthodox teachings for the sake of promoting the Dharma. There are people in the world who study secular classics but say they can help the orthodox teachings, but instead they have fallen into the supreme truth. 'Know that this person' etc., is like a king's messenger conveying orders, if it meets the king's mind, so it is called a messenger, and gets the name of being sent. Initially 'the sutra is' below explains that the Tathagata (Tathāgata) can send, and what can be sent is the Dharma (dharma). Secondly 'today' below explains what is sent, and what is sent is the person.
'Acting as the Tathagata's affairs' below explains the affairs that are sent, first explaining the affairs in terms of self-cultivation, the Buddha (Buddha) has no other affairs, but only focuses on illuminating the truth. Secondly 'today' below says that I now only...
行如來之事，真如是理、照即名事。「一如智」下約化他釋，如來利物由境智合，還說此理以為化事，故知大悲還依如理照如說如，名如來事。「今日」下依此利他名行佛事。「佛則平等惡不幹逼等」者。
若爾，供佛無福何須供佛？毀佛無罪何須制罪？
答：
實是，但為成校量故。向云不論福田濃瘠，若從田論凡瘠聖濃，故應毀供重於凡也。
「譬如」至「俱薄」者，亦約初心易成壞說，若約田說義例可知。如八福田看病第一，人多厭故看者福增，此乃約心難易故也。若約田就事，豈一病人比于大聖及妙法耶？如濟匹夫與獻主天隔，匹夫恩不自蔽，主澤沾及萬民，四悉適宜不可一準。然約此經功高理絕得作此說，余經不然。「為如來肩」等者，佛得權實及非權實，我亦得之乃稱佛得，是則義當在佛肩背。亦是用佛權實等法名在肩背，亦是眾生常在肩背日用不知，余經不然故須說之。若不爾者，豈持經者盡為如來肩背荷擔？是故此文須廢事釋。若迷今文權實施開，縱作權實之名消之，亦未會此妙旨。《經》云「應持天寶」等者，先舉人中上供，次以天寶況之。尚以天寶奉獻，故云應持。況人中上供？有人云：西方舉勝皆雲天也。若爾，前云人中上供即是天供，何重言之？
第二長行
【現代漢語翻譯】 現代漢語譯本：履行如來的事業，以真如實相之理為基礎，以照見為事相的體現。『一如智』以下是就教化他人的角度來解釋，如來利益眾生是由於境界與智慧的結合，仍然是說這個道理是爲了成就教化之事，所以知道大悲心仍然是依據如理、照如、說如，這被稱為如來的事業。『今日』以下是依據這種利益他人的行為稱為修行佛的事業。『佛則平等惡不幹逼等』是指。
如果這樣，供養佛沒有福報，為何還要供養佛？譭謗佛沒有罪過，為何還要制定罪過？
回答：
確實是這樣，但這是爲了成就校量（比較衡量）的緣故。前面說不論福田的肥沃或貧瘠，如果從福田的角度來說，凡夫的福田是貧瘠的，聖人的福田是肥沃的，所以譭謗或供養聖人的罪過或福報要重於凡夫。
『譬如』到『俱薄』，也是就初發心的人容易成就或破壞來說的，如果從福田的角度來說，其中的道理可以類推得知。比如八福田中看護病人是第一位的，因為多數人厭惡，所以看護病人的人福報增加，這乃是從心念的難易程度來說的。如果從福田的角度就事論事，難道一個病人可以比得上大聖和妙法嗎？比如救濟一個普通人和供養國王，其功德利益有天壤之別，普通人的恩惠不能自我彰顯，國王的恩澤可以普及萬民，四悉檀（四種普應根機的說法）的運用要適宜，不能一概而論。然而就這部經來說，其功德之高，道理之深奧，可以這樣說，其他的經典則不然。『為如來肩』等，佛得到了權實（權巧方便和真實智慧）以及非權實，我也得到了這些才能稱得上佛所得到的，那麼這個意義就應當在佛的肩背上。也可以說是用佛的權實等法，名為在肩背上，也可以說是眾生常常在肩背上使用而每天都不知道，其他的經典則不然，所以需要這樣說。如果不是這樣，難道持經的人都成了如來的肩背，荷擔如來嗎？所以這段文字需要廢棄事相上的解釋。如果執迷於現在的文字，認為權實是施設開顯，縱然用權實的名相來解釋，也不能領會其中的妙旨。《經》中說『應持天寶』等，先舉出人間上等的供養，其次用天寶來比況。尚且用天寶來奉獻，所以說應當持有。何況人間上等的供養？有人說：西方舉出殊勝的事物都稱為天。如果這樣，前面說的人間上等的供養就是天供，為何要重複說呢？
第二段長行
【English Translation】 English version: Acting in accordance with the Tathagata's (如來, 'Thus Come One') actions, based on the principle of True Thusness (真如, 'True Suchness'), illumination is the manifestation of action. 'One Thusness Wisdom' (一如智) below is explained from the perspective of transforming others. The Tathagata benefits beings through the union of realm and wisdom, still explaining this principle to accomplish the work of transformation. Therefore, it is known that great compassion still relies on acting according to principle, illuminating according to principle, and speaking according to principle, which is called the Tathagata's actions. 'Today' (今日) below, based on this altruistic action, is called practicing the Buddha's work. 'The Buddha is equal, evil does not interfere or oppress, etc.' refers to:
If that's the case, if there's no merit in making offerings to the Buddha, why make offerings to the Buddha? If there's no sin in slandering the Buddha, why establish punishments?
Answer:
Indeed, that is the case, but it is for the sake of establishing comparison and measurement (校量). Earlier, it was said that the richness or barrenness of the field of merit (福田, 'field of merit') was not discussed. If discussed from the perspective of the field, the field of ordinary beings is barren, while the field of sages is rich. Therefore, the sin or merit of slandering or making offerings to sages is greater than that of ordinary beings.
'For example' (譬如) to 'both are thin' (俱薄), also speaks from the perspective of how easily beginners can achieve or destroy. If discussed from the perspective of the field, the meaning can be inferred. For example, in the eight fields of merit, caring for the sick is the first, because most people dislike it, so the merit of those who care for the sick increases. This is from the perspective of the difficulty of the mind. If discussing the matter from the perspective of the field, can a single sick person be compared to a great sage and the wonderful Dharma (妙法, 'wonderful Dharma')? For example, the difference between helping a commoner and offering to a king is like the distance between heaven and earth. The kindness of a commoner cannot conceal itself, while the grace of a king can extend to all people. The application of the four siddhantas (四悉檀, 'four kinds of teachings that accord with the capacities of beings') should be appropriate and cannot be generalized. However, regarding this sutra, its merit is high and its principle is profound, so it can be said in this way. Other sutras are not like this. 'For the Tathagata's shoulder' (為如來肩), etc., the Buddha has attained expedient and real (權實, 'expedient means and true wisdom') as well as non-expedient and non-real. I also attain these, then it can be said that the Buddha has attained them. Then this meaning should be on the Buddha's shoulders and back. It can also be said that using the Buddha's expedient and real methods is called being on the shoulders and back. It can also be said that beings are constantly using them on their shoulders and backs every day without knowing it. Other sutras are not like this, so it needs to be said in this way. If not, would those who uphold the sutra all become the Tathagata's shoulders and back, carrying the Tathagata? Therefore, this passage needs to abandon the explanation in terms of phenomena. If one is deluded by the current text, thinking that expedient and real are established and revealed, even if one uses the names of expedient and real to explain it, one will not understand its profound meaning. The Sutra says 'Should hold heavenly treasures' (應持天寶), etc., first mentioning the highest offerings in the human realm, then using heavenly treasures as a comparison. Even using heavenly treasures to offer, so it says should hold. How much more so the highest offerings in the human realm? Some say: In the West, mentioning superior things is all called heaven. If so, the earlier mentioned highest offerings in the human realm are heavenly offerings, why repeat it?
Second long passage
，初「嘆所持法」等者，前約能持即舉利他信毀以取人，此明所持則舉人處因果以嘆法。于中先列五章，次明生起，故知人法處三互相光顯方成因感果。「有師」下述他解。「經嘆法華」至「闕一節」者破也。但立過未以為所校，即以法華為現為能，此師闕于所校中今，故云「一節」。「云云」者，依下今文釋出現節也。
「今初」等者，此正釋中，先列三時在法華外，次「大品」下明三時不及法華，故以法華人法永異眾經。若不爾者，破欲貶挫，法華之妙毀在其中，何成弘贊？嘉祥猶然，況復餘者？「大品」等帶具如《玄》文節節明五味者是也。若不爾者，安知從昔未曾顯說？秘密之藏不妄與人，多怨嫉等。「當鋒」者，《法華》在前如大陣難破，《涅槃》在後如餘黨不難，初當先鋒斯為不易。「此經具說」至「亦即是秘密藏」者，初是開權，「亦即是」下顯實。權即是實故云「亦即」。「如來」至「怨嫉」者，思宿惡為「怨」，忌現善曰「嫉」；故障未除者為「怨」，不喜聞者名「嫉」。今通論者，跡門以二乘鈍根菩薩為怨嫉，五千起去未足可嫌；本門以菩薩中樂近成者而為怨嫉，闔眾不識何得為怪？今仍在跡意則可見。「理在難化」者，明此理者意在令知眾生難化。「四信」等三力者，文中二釋共顯一意
【現代漢語翻譯】 現代漢語譯本：最初的『嘆所持法』等，前面從能持的角度，列舉了因信或譭謗他人來取悅於人的情況，這裡說明所持的法則，則列舉人、處所、因果來讚歎佛法。其中先列出五章，再說明生起的原因，因此可知人、法、處三者互相輝映，才能成就因感果。『有師』以下是敘述其他人的解釋。『經嘆法華』至『闕一節』，這是爲了破斥那些解釋。僅僅設立過去和未來作為所校對的對象，就用法華經作為現在，作為能校對的主體，這位法師缺少了所校對的對象中的『現在』，所以說『一節』。『云云』，是依據下面的經文來解釋『出現節』的含義。
『今初』等，這是正式的解釋，先列出三時，說明它們在《法華經》之外，然後『大品』以下說明三時不如《法華經》，因此《法華經》的人和法永遠不同於其他經典。如果不是這樣，破斥和貶低就會損害《法華經》的妙處，又怎麼能成就弘揚和讚歎呢？嘉祥大師尚且如此，更何況其他人呢？『大品』等，都帶有《玄義》文中逐節說明五味的含義。如果不是這樣，怎麼知道從前未曾顯說？秘密的寶藏不會輕易給予他人，會招致很多怨恨和嫉妒等。『當鋒』，指《法華經》在前，像強大的陣勢難以攻破，《涅槃經》在後，像殘餘的黨羽不難對付，最初面對先鋒是不容易的。『此經具說』至『亦即是秘密藏』，最初是開權，『亦即是』以下是顯實。權就是實，所以說『亦即是』。『如來』至『怨嫉』，思念過去的惡行為『怨』，忌恨現在的善行叫做『嫉』；障礙尚未消除的人為『怨』，不喜歡聽聞佛法的人叫做『嫉』。現在通盤來說，跡門中以二乘（聲聞乘和緣覺乘）和鈍根菩薩為怨嫉的對象，五千人退席離開還不算什麼；本門中以菩薩中喜歡快速成就的人為怨嫉的對象，全體大眾不認識，又有什麼奇怪的呢？現在仍然在跡門，這個意思就可以理解了。『理在難化』，說明這個道理是爲了讓人知道眾生難以教化。『四信』等三力，經文中的兩種解釋共同顯示一個意思。
【English Translation】 English version: Initially, 『lamenting the Dharma held』 etc., previously, from the perspective of the holder, it listed cases of pleasing people by believing in or slandering others. Here, it explains the Dharma held, then lists people, places, and causes and effects to praise the Dharma. Among them, it first lists five chapters, then explains the cause of arising, thus it can be known that people, Dharma, and place mutually illuminate each other to achieve the cause and effect. 『Some teachers』 below describes other people's interpretations. 『The Sutra praises the Lotus』 to 『missing a section』, this is to refute those interpretations. Merely establishing the past and future as the objects to be compared, then using the Lotus Sutra as the present, as the subject that can be compared, this teacher lacks the 『present』 in the objects to be compared, so it is said 『a section』. 『Etc.』, is based on the following text to explain the meaning of 『appearing section』.
『Now initially』 etc., this is the formal explanation, first listing the three times, explaining that they are outside the 『Lotus Sutra』, then 『Mahaprajnaparamita Sutra』 below explains that the three times are not as good as the 『Lotus Sutra』, therefore the people and Dharma of the 『Lotus Sutra』 are forever different from other sutras. If it were not so, refutation and belittling would damage the wonderfulness of the 『Lotus Sutra』, how could it achieve promotion and praise? Even Master Jixiang is like this, let alone others? 『Mahaprajnaparamita Sutra』 etc., all carry the meaning of the 『Profound Meaning』 text explaining the five flavors section by section. If it were not so, how would we know that it had never been explicitly said in the past? The secret treasure will not be easily given to others, it will invite a lot of resentment and jealousy etc. 『Facing the vanguard』, refers to the 『Lotus Sutra』 being in front, like a strong formation that is difficult to break, the 『Nirvana Sutra』 being behind, like the remaining remnants that are not difficult to deal with, it is not easy to face the vanguard initially. 『This sutra fully explains』 to 『is also the secret treasure』, initially it is opening the provisional, 『is also』 below is revealing the real. The provisional is the real, so it is said 『is also』. 『Tathagata』 to 『resentment and jealousy』, thinking of past evil deeds is called 『resentment』, resenting present good deeds is called 『jealousy』; those whose obstacles have not been eliminated are called 『resentment』, those who do not like to hear the Dharma are called 『jealousy』. Now, generally speaking, in the Trace Gate (跡門), the Two Vehicles (聲聞乘 and 緣覺乘) and dull-rooted Bodhisattvas are the objects of resentment and jealousy, the departure of five thousand people is not worth mentioning; in the Origin Gate (本門), those Bodhisattvas who like to achieve quickly are the objects of resentment and jealousy, the entire assembly does not recognize, what is so strange? Now it is still in the Trace Gate, this meaning can be understood. 『The principle lies in being difficult to transform』, explaining this principle is to let people know that sentient beings are difficult to teach. 『Four beliefs』 and other three powers, the two explanations in the text together show one meaning.
，初對三德，次對三法，故四信為行始，四弘為能導，大智為能開，故此四信須約圓乘，謂一體三寶一念十戒，方為圓門四弘之首。故次文云「信則信理，理即法身，若有法身，即有理性一體三寶。」「志願是立行」者，四弘大誓立一切行，法身約所信，諸行約所引，眾善之根即般若是，故所信中具足四法。既對三德從勝立名，若不爾者，安為此界他方佛之所念？「初心棲此」等者，此用所表如前荷負，若不爾者，色身共宿乃至摩不凈頭，于理何益？生處、得道、轉法輪、入涅槃等處，具如《止觀》第七化身八相。此四相處尚應起塔，況復五師及此經所在，即是法身四處皆應起塔，況經著塔中，則為已有法身全身舍利，故引論證生法二身各有全碎。「云云」者，令釋出四相，生身全碎如釋迦多寶。法身二者，諸方便教，法身碎也；法華一實，法身全也。四教五時委簡可見。故知諸經全碎相半，唯此《法華》法身全身更無餘法，皆入實故。注家云：向以人為魚兔，故與丈六齊功，今以詞為筌罤，故與舍利等妙。若其不簡詞之粗妙，還與色身齊功，此經何殊《阿含》、《婆沙》？故知注家不曉持者與法佛共宿，不知所持與法身界齊，故十七名中名堅固舍利，碎身身界不受堅固之名。
「巧度」者，如《止觀》第六記
【現代漢語翻譯】 現代漢語譯本： 首先針對三德（法身德、般若德、解脫德），其次針對三法（實相法、觀照法、資成法），所以四信（信根本法、信佛、信法、信僧）是修行的開始，四弘誓願（眾生無邊誓願度，煩惱無盡誓願斷，法門無量誓願學，佛道無上誓願成）是能夠引導的，大智慧是能夠開啟的，因此這四信必須依據圓頓教法，即一體三寶（法身佛、般若佛、解脫佛），一念十戒（於一念心中持一切戒），才是圓頓法門四弘誓願的首要。所以後面的文字說：『信就是信理，理就是法身，如果有了法身，就有了理性一體三寶。』『志願是立行』，四弘大誓願確立一切修行，法身是所信的對象，諸行是所引導的內容，眾善的根本就是般若，所以所信之中具足四法。既然針對三德從殊勝處立名，如果不是這樣，怎麼會成為此界他方佛所憶念的呢？『初心棲此』等，這是用所表述的內容，如前面所說的荷負，如果不是這樣，色身共同居住乃至摩挲不凈的頭，在道理上有什麼益處？出生處、得道處、轉法輪處、入涅槃處等，詳細情況如《止觀》第七卷所說的化身八相。這四個相處尚且應該起塔，何況是五種法師以及這部經所在的地方，就是法身的四個處所都應該起塔，何況經書放置在塔中，就已經是具有法身全身舍利了，所以引用論證說明生身和法身各有全身和碎身。『云云』，是爲了解釋出四相，生身有全身和碎身，如釋迦牟尼佛和多寶佛。法身有二者，諸方便教，是法身碎身；《法華經》的一實之理，是法身全身。四教五時的詳細辨析可以參考相關資料。所以知道諸經有全身、碎身、相半，只有這部《法華經》是法身全身，更沒有其餘的法，都歸入實相。注家說：以前把人當作魚兔，所以與丈六金身具有同等功用，現在把言辭當作捕魚的工具，所以與舍利具有同等的微妙。如果不能區分言辭的粗妙，還與色身具有同等功用，這部經與《阿含經》、《婆沙論》有什麼區別？所以知道注家不明白持經者與法佛共同居住，不知道所持的經與法身界限相同，所以在十七種名稱中名為堅固舍利，碎身身界不接受堅固的名稱。 『巧度』，如《止觀》第六卷所記載
【English Translation】 English version: Firstly, it addresses the Three Virtues (Dharmakāya Virtue, Prajñā Virtue, Liberation Virtue), and secondly, it addresses the Three Dharmas (Reality Dharma, Contemplation Dharma, Aiding Dharma). Therefore, the Four Faiths (Faith in the Fundamental Dharma, Faith in the Buddha, Faith in the Dharma, Faith in the Sangha) are the beginning of practice, and the Four Great Vows (Sentient beings are boundless, I vow to save them; Afflictions are endless, I vow to end them; Dharma gates are limitless, I vow to learn them; The Buddha's path is unsurpassed, I vow to attain it) are what can guide, and great wisdom is what can open. Therefore, these Four Faiths must be based on the perfect teaching, namely the One-Body Three Treasures (Dharmakāya Buddha, Prajñā Buddha, Liberation Buddha), and the One Thought Ten Precepts (upholding all precepts in one thought), which are the foremost of the Four Great Vows of the perfect gate. Therefore, the following text says: 'Faith is believing in the principle, and the principle is the Dharmakāya. If there is a Dharmakāya, then there is rational One-Body Three Treasures.' 'Vow is establishing practice,' the Four Great Vows establish all practices, the Dharmakāya is the object of faith, the various practices are the content being guided, and the root of all good is Prajñā, so the object of faith fully possesses the Four Dharmas. Since it is named from the superior aspect of the Three Virtues, if it were not so, how could it be remembered by the Buddhas of this world and other worlds? 'The initial mind dwells here,' etc., this uses what is expressed, such as the burden mentioned earlier. If it were not so, what benefit would there be in the physical body dwelling together and even caressing the impure head? The places of birth, enlightenment, turning the Dharma wheel, entering Nirvana, etc., are detailed in the seventh volume of Zhi Guan regarding the Eight Aspects of the Manifestation Body. These four places should be where pagodas are erected, let alone the five kinds of Dharma masters and the place where this sutra is located, which are the four places of the Dharmakāya where pagodas should be erected. Moreover, if the sutra is placed in the pagoda, it already possesses the complete body relics of the Dharmakāya. Therefore, the argument is cited to illustrate that the manifestation body and the Dharmakāya each have a complete body and a fragmented body. 'Etc.,' is to explain the four aspects. The manifestation body has a complete body and a fragmented body, such as Śākyamuni Buddha (釋迦牟尼佛) and Prabhūtaratna Buddha (多寶佛). The Dharmakāya has two aspects: the various expedient teachings are the fragmented body of the Dharmakāya; the One Reality of the Lotus Sutra (法華經) is the complete body of the Dharmakāya. The detailed analysis of the Four Teachings and Five Periods can be found in relevant materials. Therefore, it is known that the various sutras have complete bodies, fragmented bodies, and half-bodies, only this Lotus Sutra is the complete body of the Dharmakāya, and there is no other Dharma, all entering into reality. The commentator says: Previously, people were regarded as fish and rabbits, so they had the same function as the sixteen-foot golden body, now words are regarded as fishing tools, so they have the same subtlety as relics. If the crudeness and subtlety of words cannot be distinguished, they will still have the same function as the physical body, what difference would this sutra have from the Agama Sutras (阿含經) and Vibhāṣā (婆沙論)? Therefore, it is known that the commentator does not understand that the one who upholds the sutra dwells with the Dharma Buddha, and does not know that the sutra being upheld is the same as the Dharmakāya realm, so it is named 'solid relics' among the seventeen names, and the fragmented body realm does not receive the name of solidity. 『Skillful Measure,』 as recorded in the sixth volume of Zhi Guan
釋巧拙二度，彼《大論》文通以衍門為巧，今別以一實為巧。「則有二種」者，先列二文，「今言」下簡取初意。「又望」下釋近當體。前約偏為遠，以圓為近。次「今以」下消文正意，以一如實智為因，趣于近遠二菩提果，故因明近果。「道前真如」至「爲了因」者，此以修得對彼正因，正中緣了同成正因，修中正因同成緣了，約真之緣了亦曰即真之緣了，並可云「真如緣了」，全性為修即此義也。唯有此法世法不染，魔不能壞、二乘不能滅，皆即是故。此乃以博地為道前，發心已后為道中。于道中位分之為二：初住已前為緣，登住已去爲了，一位分二故名為亦。妙覺證后名為道后。與前小異對文別故。
譬中必須教觀二重方盡其理，教觀相循共顯其妙，教觀若偏二俱無力。初約觀中初總明觀，言雖通諸意且在圓。「依通觀」下歷教明觀，祈體理同故略三藏。「法華論」等者，水如佛性，取之不同故云「次第」。即諸教觀相淺深不同，須了其旨故云「當知」。約教中二，亦先總明，「三藏教門」下，別約四味，今論漸初故初出三藏，華嚴后明。前約觀中，已寄四教，故今更約味以顯部妙，若《止觀》中復約四教，理亦如然。《玄》文一切皆先四教。次引華嚴者，證獲水同也。次「有人」去五家四解，三家並約
【現代漢語翻譯】 現代漢語譯本：
關於巧拙的第二次討論，《大智度論》中認為通達各種法門是巧，現在特別以一實相為巧。『則有二種』，首先列出兩種說法，『今言』下簡化並選取最初的含義。『又望』下解釋接近於當體。之前以偏為遠，以圓為近。接下來『今以』下消除文字上的歧義，明確真實含義，以一如實智為因，趨向于近遠二種菩提果，因此因是明瞭的，果是接近的。『道前真如』至『爲了因』，這是以修得來對應于彼正因，正中緣了與正因共同成就，修中正因與緣了共同成就，關於真如的緣了也可以說是即真如的緣了，也可以說『真如緣了』，全性起修就是這個意思。只有這種法不被世法污染，魔不能破壞，二乘不能消滅，都是因為即是這個緣故。這是以凡夫地為道前，發心之後為道中。在道中的位置上分為兩種：初住之前為緣，登住之後爲了，一個位置分為兩種所以叫做亦。妙覺證得之後叫做道后。與之前略有不同是因為針對的文字不同。
譬喻中必須教觀二重才能完全表達其道理，教觀相互遵循共同彰顯其妙處，教觀如果偏頗，兩者都無力。首先從觀的角度，先總的說明觀，言語雖然適用於各種情況，但意思主要在於圓教。『依通觀』下歷數各教的觀法，因為祈求的本體和道理相同，所以省略了三藏（Sāmata-pitaka）。『法華論』等，水如佛性（Buddha-dhātu），取用的方式不同所以說『次第』。即各種教觀的深淺程度不同，必須瞭解其宗旨所以說『當知』。從教的角度分為兩種，也是先總的說明，『三藏教門』下，分別說明四味，現在討論漸教的開始，所以先提出三藏，華嚴（Avataṃsaka）后說明。之前從觀的角度，已經寄託了四教，所以現在再從四味的角度來彰顯經典的妙處，如果《止觀》中再從四教的角度來說明，道理也是一樣的。《玄》文中一切都先說四教。接下來引用華嚴，是爲了證明獲得的水是相同的。接下來『有人』到五家四解，三家都大約。 English version:
Regarding the second discussion of skillfulness and clumsiness, the Mahāprajñāpāramitāśāstra considers being versed in various Dharma gates as skillful, while now it specifically considers the one reality (ekalakṣaṇa) as skillful. 'Then there are two kinds' first lists the two statements, and 'now speaking' simplifies and selects the initial meaning. 'Also looking' explains being close to the entity itself. Previously, the partial was considered distant, and the complete was considered near. Next, 'now with' eliminates the ambiguity in the text and clarifies the true meaning, using the one suchness wisdom (tathatājñāna) as the cause, moving towards the two Bodhi fruits of near and far, therefore the cause is clear and the fruit is near. 'The suchness before the path' to 'for the conditional cause' uses cultivation to correspond to the correct cause, the conditional and complete within the correct together achieve the correct cause, the correct cause within cultivation together achieves the conditional and complete, regarding the conditional and complete of suchness, it can also be said to be the conditional and complete of suchness, and it can also be said 'suchness conditional and complete', the entire nature becoming cultivation is this meaning. Only this Dharma is not tainted by worldly dharmas, demons cannot destroy it, and Śrāvakas and Pratyekabuddhas cannot extinguish it, all because it is this. This takes the ground of ordinary beings as before the path, and after the arising of the aspiration for enlightenment as in the middle of the path. Dividing the position in the middle of the path into two: before the first stage (bhūmi) is the conditional, and after ascending to the stage is the complete, one position is divided into two so it is called also. After realizing the wonderful enlightenment (myaku-bodhi) it is called after the path. It is slightly different from before because of the different texts being addressed.
The analogy must have both doctrinal teaching (paryatti) and contemplation (vipassanā) to fully express its meaning, doctrinal teaching and contemplation follow each other to jointly reveal its wonder, if doctrinal teaching and contemplation are biased, both are powerless. First, from the perspective of contemplation, first generally explain contemplation, although the words apply to various situations, the meaning is mainly in the perfect teaching (pāramitā). 'Relying on the universal contemplation' enumerates the contemplations of each teaching, because the sought-after entity and principle are the same, the Tripiṭaka is omitted. 'The Lotus Sūtra Treatise' etc., water is like Buddha-nature (Buddha-dhātu), the ways of taking it are different so it is said 'sequence'. That is, the depths of various doctrinal teachings and contemplations are different, it is necessary to understand its purpose so it is said 'should know'. From the perspective of teaching, there are two kinds, also first generally explain, 'The Tripiṭaka teaching gate' below, separately explain the four flavors, now discussing the beginning of the gradual teaching, so first put forward the Tripiṭaka, the Avataṃsaka is explained later. Previously, from the perspective of contemplation, the four teachings have already been entrusted, so now from the perspective of the four flavors to highlight the wonder of the scriptures, if in the Mohe Zhiguan it is explained from the perspective of the four teachings again, the principle is also the same. In the Xuan text, everything first says the four teachings. Next, quoting the Avataṃsaka, is to prove that the obtained water is the same. Next, 'someone' to the five schools and four interpretations, three schools are all about.
【English Translation】 Modern Chinese translation:
Regarding the second discussion of skillfulness and clumsiness, the Mahāprajñāpāramitāśāstra considers being versed in various Dharma gates as skillful, while now it specifically considers the one reality (ekalakṣaṇa) as skillful. 'Then there are two kinds' first lists the two statements, and 'now speaking' simplifies and selects the initial meaning. 'Also looking' explains being close to the entity itself. Previously, the partial was considered distant, and the complete was considered near. Next, 'now with' eliminates the ambiguity in the text and clarifies the true meaning, using the one suchness wisdom (tathatājñāna) as the cause, moving towards the two Bodhi fruits of near and far, therefore the cause is clear and the fruit is near. 'The suchness before the path' to 'for the conditional cause' uses cultivation to correspond to the correct cause, the conditional and complete within the correct together achieve the correct cause, the correct cause within cultivation together achieves the conditional and complete, regarding the conditional and complete of suchness, it can also be said to be the conditional and complete of suchness, and it can also be said 'suchness conditional and complete', the entire nature becoming cultivation is this meaning. Only this Dharma is not tainted by worldly dharmas, demons cannot destroy it, and Śrāvakas and Pratyekabuddhas cannot extinguish it, all because it is this. This takes the ground of ordinary beings as before the path, and after the arising of the aspiration for enlightenment as in the middle of the path. Dividing the position in the middle of the path into two: before the first stage (bhūmi) is the conditional, and after ascending to the stage is the complete, one position is divided into two so it is called also. After realizing the wonderful enlightenment (myaku-bodhi) it is called after the path. It is slightly different from before because of the different texts being addressed.
The analogy must have both doctrinal teaching (paryatti) and contemplation (vipassanā) to fully express its meaning, doctrinal teaching and contemplation follow each other to jointly reveal its wonder, if doctrinal teaching and contemplation are biased, both are powerless. First, from the perspective of contemplation, first generally explain contemplation, although the words apply to various situations, the meaning is mainly in the perfect teaching (pāramitā). 'Relying on the universal contemplation' enumerates the contemplations of each teaching, because the sought-after entity and principle are the same, the Tripiṭaka is omitted. 'The Lotus Sūtra Treatise' etc., water is like Buddha-nature (Buddha-dhātu), the ways of taking it are different so it is said 'sequence'. That is, the depths of various doctrinal teachings and contemplations are different, it is necessary to understand its purpose so it is said 'should know'. From the perspective of teaching, there are two kinds, also first generally explain, 'The Tripiṭaka teaching gate' below, separately explain the four flavors, now discussing the beginning of the gradual teaching, so first put forward the Tripiṭaka, the Avataṃsaka is explained later. Previously, from the perspective of contemplation, the four teachings have already been entrusted, so now from the perspective of the four flavors to highlight the wonder of the scriptures, if in the Mohe Zhiguan it is explained from the perspective of the four teachings again, the principle is also the same. In the Xuan text, everything first says the four teachings. Next, quoting the Avataṃsaka, is to prove that the obtained water is the same. Next, 'someone' to the five schools and four interpretations, three schools are all about.
五時以釋，然取時不盡及不次第。于漸教中，初家棄初及三，次家棄初二及第四，第三家雖以《大品》在《凈名》后，亦棄前教並違五時。生公與注者，全於法華中判，亦未全當，尚為他破，故云「去佛遠近等」也。乃以前三師同用五時為一解，生注二家同於法華為一解，今師許此破意是故錄之。此師意欲判前五師四解，即前三后二兩例破之，故前三以諸經去佛遠，於法華后皆以佛果而為清水，故知三師去佛遠也。一解近者，后二師約法華論遠近，始自乾土終訖清水，並在法華，若元依實教道理然也；若以實對權理不全爾。「尋經」下今師和會，以前三師指於前教無清水故，又用五時皆有小失；其後二解但於法華中以論近遠，失於開權，法華已前是所開故。今師二義約教約味，約教即對前漸教中三教為粗，故須更唯約法華中圓以釋。約味則對前四味中未轉者為粗，至第五味教雖已轉，或行未入，故須于第五味作遠近釋。是故二釋闕一不可。
「問余經」等者，他問前二釋中初釋也。因向他人判前三師釋則諸教去佛遠，準答文中具答遠近，亦應具問遠近二意，約純菩薩及二乘人，準化元意，本求佛果於昔未開，權機未轉故云未決。
次「問般若何故遠」者？古來亦許般若能生阿耨菩提，何故亦與諸經同遠？
【現代漢語翻譯】 現代漢語譯本 以五時判教來解釋（佛經），然而所取的時間不完整，也沒有按照次第。《漸教》中，第一家（指前三師）捨棄了最初的時段和第三個時段，第二家捨棄了最初的兩個時段和第四個時段，第三家雖然將《大品般若經》（Mahaprajnaparamita Sutra）放在《維摩詰經》（Vimalakirti Sutra）之後，也捨棄了之前的教法，並且違背了五時判教的原則。生公（竺道生）和他的註疏者，完全在《法華經》（Lotus Sutra）中進行判教，也未完全恰當，仍然會被他人駁斥，所以說『去佛遠近等』。乃至於將前三師同用五時判教作為一種解釋，生公和註疏兩家同以《法華經》為依據作為一種解釋，今師（天臺智者大師）認可這種駁斥的觀點，所以記錄下來。這位大師（智者大師）想要評判前五師的四種解釋，即以前三師和后二師兩種情況來駁斥他們，所以前三師認為諸經距離佛遠，在《法華經》之後都以佛果作為清水，因此知道這三位大師距離佛遠。一種解釋認為近的，是后二師依據《法華經》來論述遠近，從乾土開始到清水結束，都在《法華經》中，如果原本依據實教的道理，那確實如此；如果以實教對照權教，道理就不完全是這樣了。『尋經』以下是今師（智者大師）的和會，以前三師所說的前教沒有清水，又認為五時判教都有小的缺失；其後兩種解釋只是在《法華經》中論述遠近，缺失了開權顯實，因為《法華經》以前是所開顯的權教。今師（智者大師）的兩種意義，一是約教，一是約味。約教來說，就是對照之前的漸教中的三教為粗，所以需要更加唯獨依據《法華經》中的圓教來解釋。約味來說，就是對照之前的四味中未轉化的為粗，到了第五味，教法雖然已經轉化，或者修行還沒有入門，所以需要在第五味中作遠近的解釋。因此這兩種解釋缺一不可。 『問余經』等，是他人問前兩種解釋中的第一種解釋。因為向他人評判前三師的解釋，認為諸教距離佛遠，按照回答文中的內容，完整地回答了遠近，也應該完整地詢問遠近兩種意思，針對純菩薩和二乘人，按照化導的本意，本來是求佛果，在過去沒有開顯，權巧的根機沒有轉化，所以說沒有決斷。 其次，『問般若何故遠』？古來也認可《般若經》（Prajna Sutra）能夠產生阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），為什麼也和諸經一樣距離佛遠？
【English Translation】 English version The five periods are used to explain (the sutras), but the times taken are incomplete and not in order. In the Gradual Teaching, the first school (referring to the first three teachers) abandons the initial period and the third period, the second school abandons the first two periods and the fourth period, and the third school, although placing the Mahaprajnaparamita Sutra (Great Perfection of Wisdom Sutra) after the Vimalakirti Sutra, also abandons the previous teachings and violates the principles of the five periods. Master Sheng (Zhu Daosheng) and his commentators judge entirely within the Lotus Sutra, but this is not entirely appropriate and can still be refuted by others, hence the saying 'distance from the Buddha is equal'. Therefore, the first three teachers using the five periods as one explanation, and Master Sheng and the commentators relying on the Lotus Sutra as one explanation, are both acknowledged by the current teacher (Tiantai Zhiyi) as refutable, and are therefore recorded. This master (Zhiyi) wants to judge the four explanations of the previous five teachers, that is, to refute them in two cases: the first three teachers and the last two teachers. Therefore, the first three teachers believe that the sutras are far from the Buddha, and after the Lotus Sutra, they all take the Buddha-fruit as clear water, thus knowing that these three teachers are far from the Buddha. One explanation considers the close ones to be the last two teachers, who discuss distance based on the Lotus Sutra, starting from dry soil and ending with clear water, all within the Lotus Sutra. If originally based on the principle of the Real Teaching, then that is indeed the case; if the Real is contrasted with the Provisional, the principle is not entirely so. 'Searching the Sutra' below is the harmonization by the current teacher (Zhiyi), who points out that the previous teaching of the first three teachers has no clear water, and also believes that the five periods all have small flaws; the latter two explanations only discuss distance within the Lotus Sutra, missing the opening of the Provisional and revealing the Real, because what is revealed before the Lotus Sutra is the Provisional Teaching. The current teacher's (Zhiyi) two meanings are about teaching and about flavor. In terms of teaching, it is to contrast the three teachings in the previous Gradual Teaching as coarse, so it is necessary to explain it more uniquely based on the Perfect Teaching in the Lotus Sutra. In terms of flavor, it is to contrast the untransformed ones in the previous four flavors as coarse, and in the fifth flavor, although the teaching has been transformed, or the practice has not yet begun, so it is necessary to make a distant and near explanation in the fifth flavor. Therefore, these two explanations are indispensable. 'Questioning other sutras' etc., is someone asking about the first explanation in the previous two explanations. Because of judging the explanations of the previous three teachers to others, believing that the sutras are far from the Buddha, according to the content in the answer, fully answering the distance, one should also fully ask about the two meanings of distance, targeting pure Bodhisattvas and Two Vehicles, according to the original intention of transformation, originally seeking the Buddha-fruit, which was not revealed in the past, and the expedient faculties were not transformed, so it is said that there is no decision. Secondly, 'Why is the Prajna Sutra (Wisdom Sutra) far away?' From ancient times, it has also been recognized that the Prajna Sutra can generate anuttara-samyak-sambodhi (unexcelled perfect enlightenment), why is it also far from the Buddha like the other sutras?
答意者，大旨同前，然分二義，先約共菩薩同於二乘，未開權邊名去佛遠。次「夫般若」去重順問答，般若非去佛遠，能生法佛何遠之有？以具權實二慧故也。故舉譬云如病人等。「病人」者，共般若中新發心菩薩也。「兩健」者二慧也。由此二慧令至菩提，故云「遍能遠去」。言「最勝」者，意在不共，同於法華，故且云「勝」。故云法華開權不異般若顯實，故開權與顯實左右異名，法華還開般若中權入般若實也。故言不異。及以異名，所以通論，則不共般若與法華種智何殊？據帶不帶、開未開別，不無同異。諸師全順今義，故但直錄而無所破。「菩薩」下合譬，文既約法華為言，故可依前以為二釋，釋開方便門中所以先廣引料簡者，此跡門之大旨，此旨若傾將何流通？于中先出光宅，次私破云「是破非開」者，由光宅云廢除昔教，不云即是，故開義不成。又由光宅語昔別指鹿苑，故知消釋言不容易，由除之一字便為臧否。嘉祥亦云：「開二種之方便、示二種之真實」，昔不云二是方便故門閉，今云二種是方便故方便門開；今開義善，成二乃違教。《經》云「佛以方便力示以三乘教」，何嘗但二？今文尚五七皆開，何但三耶？然此乃是未改時文，乃令后德混用。「河西云直名三為方便」者，意云昔謂為實，無入實之
【現代漢語翻譯】 答意者，大旨同前，然分二義，先約共菩薩同於二乘，未開權邊名去佛遠。 (解釋：回答的意義，大體與前面相同，但分為兩種含義。首先，從共同菩薩與二乘相同的角度來說，在沒有開顯權巧方便之前，可以說是遠離佛的境界。) 次『夫般若』去重順問答，般若非去佛遠，能生法佛何遠之有？以具權實二慧故也。(解釋：其次，從『夫般若』開始，爲了順應問答的結構，強調般若並非遠離佛的境界，因為般若能夠產生法身佛，怎麼會遠離呢？這是因為般若具備權智和實智兩種智慧。) 故舉譬云如病人等。『病人』者，共般若中新發心菩薩也。『兩健』者二慧也。由此二慧令至菩提，故云『遍能遠去』。(解釋：所以用譬喻來說，就像病人一樣。這裡的『病人』指的是在共同般若中新發心的菩薩。『兩健』指的是權智和實智兩種智慧。通過這兩種智慧，可以到達菩提，所以說『遍能遠去』。) 言『最勝』者，意在不共，同於法華，故且云『勝』。故云法華開權不異般若顯實，故開權與顯實左右異名，法華還開般若中權入般若實也。(解釋：說到『最勝』，指的是不共的含義，與《法華經》相同，所以暫且說是『勝』。因此說，《法華經》開顯權巧方便與般若顯現真實本質沒有不同，所以開顯權巧方便與顯現真實本質只是左右不同的名稱。《法華經》還開顯般若中的權巧方便，進入般若的真實本質。) 故言不異。及以異名，所以通論，則不共般若與法華種智何殊？據帶不帶、開未開別，不無同異。(解釋：所以說沒有不同。以及用不同的名稱，所以從普遍的意義上來說，不共的般若與《法華經》的種智有什麼區別呢？根據是否包含、是否開顯的區別，並非沒有相同和不同之處。) 諸師全順今義，故但直錄而無所破。『菩薩』下合譬，文既約法華為言，故可依前以為二釋，釋開方便門中所以先廣引料簡者，此跡門之大旨，此旨若傾將何流通？(解釋：各位法師完全順從現在的意義，所以只是直接記錄而沒有進行駁斥。『菩薩』以下是結合譬喻，文章既然是根據《法華經》來說的，所以可以依照前面的解釋分為兩種解釋。解釋開方便門中之所以先廣泛引用資料進行簡擇的原因，這是跡門的大旨，這個宗旨如果傾斜，將如何流通？) 于中先出光宅，次私破云『是破非開』者，由光宅云廢除昔教，不云即是，故開義不成。(解釋：其中先提出光宅的觀點，然後私下駁斥說『這是破除而不是開顯』，因為光宅說廢除以前的教義，沒有說是即是，所以開顯的意義不能成立。) 又由光宅語昔別指鹿苑，故知消釋言不容易，由除之一字便為臧否。嘉祥亦云：『開二種之方便、示二種之真實』，昔不云二是方便故門閉，今云二種是方便故方便門開；今開義善，成二乃違教。(解釋：又因為光宅的說法以前特別指鹿苑，所以知道消除解釋不容易，因為『除』這一個字就成爲了臧否。嘉祥也說：『開顯兩種方便，顯示兩種真實』，以前不說兩種是方便所以門關閉，現在說兩種是方便所以方便門打開；現在的開顯意義很好，成就兩種就違背了教義。) 《經》云『佛以方便力示以三乘教』，何嘗但二？今文尚五七皆開，何但三耶？然此乃是未改時文，乃令后德混用。(解釋：《經》中說『佛以方便力示以三乘教』，何嘗只是兩種？現在的文章甚至五乘七乘都開顯，何止是三乘呢？然而這只是沒有修改時的文章，才使得後來的德行混淆使用。) 『河西云直名三為方便』者，意云昔謂為實，無入實之(解釋：『河西說直接稱三乘為方便』，意思是說以前認為是真實的，沒有進入真實的)
【English Translation】 The answer means that the main idea is the same as before, but it is divided into two meanings. First, from the perspective of common Bodhisattvas being the same as the Two Vehicles, before the expedient means are revealed, it can be said to be far from the Buddha's realm. (Explanation: The meaning of the answer is generally the same as before, but it is divided into two meanings. First, from the perspective of common Bodhisattvas being the same as the Two Vehicles, before the expedient means are revealed, it can be said to be far from the Buddha's realm.) Secondly, starting from 'Indeed, Prajna (wisdom)', to follow the question and answer structure, Prajna is not far from the Buddha's realm. How can it be far if it can generate the Dharma Body Buddha? This is because Prajna possesses both expedient wisdom and real wisdom. (Explanation: Secondly, starting from 'Indeed, Prajna', to follow the question and answer structure, it is emphasized that Prajna is not far from the Buddha's realm, because Prajna can generate the Dharma Body Buddha, how can it be far? This is because Prajna possesses both expedient wisdom and real wisdom.) Therefore, it is illustrated with a metaphor, like a sick person. The 'sick person' refers to the newly initiated Bodhisattva in common Prajna. The 'two healthy ones' refer to the two wisdoms. Through these two wisdoms, one can reach Bodhi, so it is said that 'it can universally go far away'. (Explanation: Therefore, it is illustrated with a metaphor, like a sick person. The 'sick person' refers to the newly initiated Bodhisattva in common Prajna. The 'two healthy ones' refer to the two wisdoms. Through these two wisdoms, one can reach Bodhi, so it is said that 'it can universally go far away'.) The term 'most excellent' refers to the uncommon meaning, which is the same as the Lotus Sutra (法華經), so it is temporarily called 'excellent'. Therefore, it is said that the Lotus Sutra's (法華經) revelation of expedient means is no different from Prajna's manifestation of the real essence. Therefore, the revelation of expedient means and the manifestation of the real essence are just different names on the left and right. The Lotus Sutra (法華經) also reveals the expedient means in Prajna and enters the real essence of Prajna. (Explanation: The term 'most excellent' refers to the uncommon meaning, which is the same as the Lotus Sutra (法華經), so it is temporarily called 'excellent'. Therefore, it is said that the Lotus Sutra's (法華經) revelation of expedient means is no different from Prajna's manifestation of the real essence. Therefore, the revelation of expedient means and the manifestation of the real essence are just different names on the left and right. The Lotus Sutra (法華經) also reveals the expedient means in Prajna and enters the real essence of Prajna.) Therefore, it is said that there is no difference. And with different names, so generally speaking, what is the difference between the uncommon Prajna and the seed wisdom of the Lotus Sutra (法華經)? According to whether it contains or does not contain, whether it is revealed or not revealed, there are similarities and differences. (Explanation: Therefore, it is said that there is no difference. And with different names, so generally speaking, what is the difference between the uncommon Prajna and the seed wisdom of the Lotus Sutra (法華經)? According to whether it contains or does not contain, whether it is revealed or not revealed, there are similarities and differences.) All the masters completely follow the current meaning, so they only directly record it without refuting it. Below 'Bodhisattva' is a combination of metaphors. Since the text is based on the Lotus Sutra (法華經), it can be interpreted in two ways according to the previous explanation. The reason why the expedient means chapter first extensively quotes materials for selection is the main purpose of the trace gate. If this purpose is tilted, how will it be circulated? (Explanation: All the masters completely follow the current meaning, so they only directly record it without refuting it. Below 'Bodhisattva' is a combination of metaphors. Since the text is based on the Lotus Sutra (法華經), it can be interpreted in two ways according to the previous explanation. The reason why the expedient means chapter first extensively quotes materials for selection is the main purpose of the trace gate. If this purpose is tilted, how will it be circulated?) Among them, Guangzhai's view is first presented, and then privately refuted as 'it is destruction rather than revelation', because Guangzhai said to abolish the old teachings, not saying that it is the same, so the meaning of revelation cannot be established. (Explanation: Among them, Guangzhai's view is first presented, and then privately refuted as 'it is destruction rather than revelation', because Guangzhai said to abolish the old teachings, not saying that it is the same, so the meaning of revelation cannot be established.) Also, because Guangzhai's words in the past specifically referred to Deer Park (鹿苑), it is known that eliminating explanations is not easy, because the word 'eliminate' becomes praise and criticism. Ji Xiang also said: 'Reveal two kinds of expedient means, show two kinds of reality'. In the past, it was not said that the two are expedient means, so the door was closed. Now it is said that the two kinds are expedient means, so the expedient means door is opened; the current meaning of opening is good, achieving two violates the teachings. (Explanation: Also, because Guangzhai's words in the past specifically referred to Deer Park (鹿苑), it is known that eliminating explanations is not easy, because the word 'eliminate' becomes praise and criticism. Ji Xiang also said: 'Reveal two kinds of expedient means, show two kinds of reality'. In the past, it was not said that the two are expedient means, so the door was closed. Now it is said that the two kinds are expedient means, so the expedient means door is opened; the current meaning of opening is good, achieving two violates the teachings.) The Sutra says 'The Buddha uses expedient power to show the three vehicle teachings', how could it be only two? The current text even reveals five or seven vehicles, why only three? However, this is the unrevised text, which makes later virtues confused. (Explanation: The Sutra says 'The Buddha uses expedient power to show the three vehicle teachings', how could it be only two? The current text even reveals five or seven vehicles, why only three? However, this is the unrevised text, which makes later virtues confused.) 'He Xi said directly calling the three vehicles expedient means', meaning that in the past it was considered real, without entering the real (Explanation: 'He Xi said directly calling the three vehicles expedient means', meaning that in the past it was considered real, without entering the real)
期，故其門尚閉；今稱為方便有進實之望，故其門名開。還引〈方便品〉初云「佛以方便力示以三乘教」，故章安許之。故古人立義採用實難。「有人」下言「十二八萬」者，只是十二部八萬藏耳。「私謂」至「非開義」者，印稟龍、龍從遠，印既用教身兩種方便，故知破其竊龍印之義，及將破義以解開門，何能異於光宅義耶？故略破之。雖用教身且免會二。
「問方便當體」等者，私假設斯問欲出后答。私答中初正出二門，次「此二」下釋二門中各有開閉。初云「當體」者，未有所通約體外說，且以當教可入稱門。若云「為實相門」者，約能通至實相以說。引「算砂觀海」者，算砂如《釋簽》第四。觀海者，即新經六十七云：「有城名樓閣，中有船師名婆陀羅，集諸商人，為說一切海法門。」「此二門各有開閉」者，能通當體法體不別，從今昔說，故昔閉今開，實相亦爾。于中先明當體，次明能通，二義各對真實以說，以實相亦有當體、能通二義故也。初當體中雖亦名門，于實猶閉故須明開，然但說三為方便，即須說一為真實，相對論之故耳。「二者」下次釋能通，即為實作門，準佛本意俱是能通，據物機緣所解有二，諸鈍菩薩亦有能知三教能通，但法華前機未會，是故在昔俱閉於今並開，故亦與實對辨，豈
【現代漢語翻譯】 現代漢語譯本：因此，那個門仍然關閉著；現在稱之為方便，是因為有了進入真實的希望，所以那個門的名字叫做『開』。還引用《方便品》開頭說『佛以方便力示以三乘教』，所以章安法師認可它。因此古人立義採用真實是困難的。『有人』下面說的『十二八萬』，只是指十二部八萬藏經而已。『私謂』到『非開義』，印順法師稟承龍樹菩薩，龍樹菩薩又傳承自更遙遠的傳承，印順法師既然用了教身兩種方便，就知道他破斥了竊取龍樹菩薩印可的說法，以及將破斥的意義來解釋開門，這怎麼能和光宅寺的義學不同呢？所以略微破斥它。雖然用了教身兩種方便，但姑且避免了會合二者。 『問方便當體』等，是我私下假設這個問題，想要引出後面的回答。我的回答中，首先正面提出二門，其次『此二』下面解釋二門中各有開閉。開頭說『當體』，是沒有所通達，在本體之外說的，姑且以當教可以進入稱為門。如果說『為實相門』，是就能夠通達實相來說。引用『算砂觀海』，算砂出自《釋簽》第四卷。觀海，就是新經第六十七卷說：『有城名叫樓閣，其中有船師名叫婆陀羅（善於航海的船長），聚集各位商人，為他們講述一切海法門。』『此二門各有開閉』，能夠通達當體，法體沒有區別，從過去和現在來說，所以過去關閉現在開啟，實相也是這樣。其中先說明當體，其次說明能夠通達，兩種意義各自對應真實來說，因為實相也有當體、能通兩種意義。最初的當體中雖然也叫作門，對於真實來說仍然關閉，所以需要說明開啟，然而只是說三乘是方便，就需要說一乘是真實，相對來論述罷了。『二者』下面解釋能通，就是為真實而作門，按照佛的本意都是能夠通達，根據眾生的根機和因緣，所理解的有兩種，那些遲鈍的菩薩也有能夠知道三教能夠通達的，但是《法華經》之前的根機沒有領會，所以在過去都關閉，在現在都開啟，所以也和真實相對來辨析，難道
【English Translation】 English version: Therefore, that gate remains closed; now it is called 'Upaya' (expedient means), because there is hope of entering reality, so the name of that gate is 'Opening'. It also quotes the beginning of the 'Upaya Chapter', saying 'The Buddha, by the power of expedient means, shows the teachings of the Three Vehicles', so Master Zhang'an approves of it. Therefore, it is difficult for the ancients to establish meaning by adopting reality. The 'twelve, eighty thousand' mentioned below 'Someone' only refers to the twelve divisions and eighty thousand collections of scriptures. From 'I privately think' to 'not the meaning of opening', Master Yinshun inherits from Nagarjuna (the founder of Madhyamaka Buddhism), and Nagarjuna inherits from an even more distant lineage. Since Master Yinshun uses both the expedient means of teaching and body, he knows that he refutes the claim of stealing Nagarjuna's approval, and uses the meaning of refutation to explain the opening of the gate. How can this be different from the meaning of Guangzhai Temple? Therefore, briefly refute it. Although both teaching and body are used as expedient means, let's avoid combining the two for now. 'Questioning the substance of Upaya' etc., is my private assumption of this question to elicit the subsequent answer. In my answer, first, I directly present the two gates, and secondly, 'These two' below explains that each of the two gates has opening and closing. The beginning says 'substance', which is not something that is communicated and spoken outside the substance, but is temporarily called a gate because the teaching can be entered. If it is said 'as the gate of reality', it is spoken in terms of being able to communicate to reality. Quoting 'counting sand and observing the sea', counting sand comes from the fourth volume of 'Shi Qian'. Observing the sea is what the sixty-seventh volume of the new scripture says: 'There is a city called Louge (pavilion), in which there is a captain named Bhadra (skilled sea captain), who gathers all the merchants and tells them about all the Dharma gates of the sea.' 'These two gates each have opening and closing', being able to communicate to the substance, the Dharma body is no different, from the past and the present, so the past is closed and the present is opened, and so is reality. Among them, first explain the substance, and secondly explain being able to communicate, the two meanings each correspond to reality, because reality also has two meanings of substance and being able to communicate. Although the initial substance is also called a gate, it is still closed to reality, so it needs to be explained as opening, but only saying that the Three Vehicles are expedient means, it is necessary to say that the One Vehicle is reality, and discuss it relatively. 'The second' below explains being able to communicate, which is to make a gate for reality. According to the Buddha's original intention, they are all able to communicate. According to the opportunities and conditions of sentient beings, there are two kinds of understanding. Those dull Bodhisattvas can also know that the Three Teachings can communicate, but the opportunities before the Lotus Sutra have not understood, so they were all closed in the past and are all opened in the present, so they are also distinguished relative to reality, how can
能通方便開實相猶閉、方便仍閉真實得開？此釋同河西實相亦二者，向但直對方便故今委論，同於方便故云亦也。「虛通」者，釋實當體為門，無礙名虛、無壅曰通，故得全體成能通門，含受一切無所隔礙，得名為門，遍一切處無非門故，是則約實無通而通，故云「不二」及以「法界」，法界即門名法界門，不同算砂當體門也。二「能通方便作門」者，使方便至實故名能通，若非實相之力，方便無由得開，故知只一實理從二得名，由虛通故令他所歸，如赦體遍原罪無不釋。「劉虬」意者，初句正明真實為方便作門，次句明三方便為真實作門，言「非三」去明二門互開。故劉虬非不與私釋稱會，但語略意沈經旨難顯。有人云：他人立三章門，互為方便、互得為門，若望注家，其詞甚繁其理混亂，雖然多言少實不如守一。于中先列，次「如以」下釋，此是釋〈方便品〉中附五時家三轉意也。但加更互為門為異，唯釋初章餘二但列，初章意者權為情壅，今既開權故云「通」也。實本無三為物故三，故云「起」也。「乃至」下餘二例者，于中先例，次「但不得」下說文意通塞。若欲敘出第二例者，如以三一為非三非一之門，由達三一通至雙非，即以三一為雙非門，由雙非故起於三一，故非三非一為三一門。第三準例亦應可見。
【現代漢語翻譯】 現代漢語譯本 能通方便開實相，是方便仍然閉塞，而真實才能開啟嗎？這種解釋和河西的觀點相同，認為實相也是二元的。之前只是直接針對方便而論，所以現在詳細討論，因為它和方便相關，所以說『亦』。『虛通』是指，解釋實相的本體作為門，沒有阻礙叫做『虛』，沒有阻塞叫做『通』，所以能夠全體成為能通之門，包含接受一切，沒有隔閡阻礙，因此得名為門，遍及一切處，沒有不是門的地方。這樣說來，從實相的角度來看，沒有通而通，所以說是『不二』以及『法界』。法界就是門，名為法界門，不同於算砂所說的當體門。二，『能通方便作門』是指，使方便達到真實，所以叫做能通。如果不是實相的力量，方便沒有辦法開啟，所以知道只是一個實理，從兩個方面得到名稱，因為虛通的緣故，使其他有所歸屬，如同赦免令遍及，原有的罪過沒有不被赦免的。『劉虬』的意思是，第一句正是說明真實為方便作門，第二句說明三方便為真實作門，說『非三』是爲了說明二門互相開啟。所以劉虬的觀點並非不與私人的解釋相符，只是語言簡略，意義深沉，經文的旨意難以顯現。有人說：他人設立三章門，互相作為方便，互相可以作為門。如果和注家相比，他們的言辭非常繁瑣，道理混亂，雖然說了很多，但很少有實際內容，不如守住一個。其中先列出，然後『如以』以下是解釋，這是解釋《方便品》中附帶五時家三轉的意義。只是增加了互相作為門的不同之處，只解釋了第一章，其餘兩章只是列出。第一章的意思是，權宜之計為情感所阻塞，現在既然開啟了權宜之計，所以說是『通』。實相本來沒有三，爲了眾生的緣故而有三，所以說是『起』。『乃至』以下是其餘兩個例子的類比，其中先舉例，然後『但不得』以下說明文意通達或阻塞。如果要敘述出第二個例子，比如以三一作為非三非一的門，因為通達三一而通達到雙非，就以三一作為雙非門，因為雙非的緣故而產生三一，所以非三非一為三一門。第三個例子按照類比也應該可以明白。
【English Translation】 English version Can the expedient means that open the true aspect still be closed, or can the truth be opened only when the expedient means are closed? This interpretation is the same as that of Hexi, who also considers the true aspect to be dualistic. Previously, we only directly addressed the expedient means, so now we discuss it in detail, because it is related to the expedient means, hence the word 'also'. 'Empty passage' means explaining the essence of true aspect as a gate. Without obstruction is called 'empty', and without blockage is called 'passage'. Therefore, the whole can become the gate of passage, containing and accepting everything without separation or obstruction. Thus, it is named a gate, pervading all places, and there is no place that is not a gate. In this sense, from the perspective of true aspect, there is no passage yet there is passage, so it is called 'non-duality' and 'Dharmadhatu (法界)'. Dharmadhatu is the gate, named the Dharmadhatu gate, which is different from the gate of the essence mentioned by Suansha. Two, 'expedient means that open the gate' means that the expedient means reach the truth, so it is called passage. If it were not for the power of the true aspect, the expedient means could not be opened. Therefore, it is known that it is only one true principle that obtains names from two aspects. Because of the empty passage, it allows others to have a place to return, just as the edict of amnesty pervades, and no original sin is not forgiven. The meaning of 'Liu Qiu (劉虬)' is that the first sentence clearly states that the truth acts as the gate for the expedient means, and the second sentence states that the three expedient means act as the gate for the truth. Saying 'not three' is to explain that the two gates open each other. Therefore, Liu Qiu's view is not inconsistent with private interpretations, but the language is concise, the meaning is profound, and the meaning of the sutra is difficult to reveal. Some people say: others establish three chapter gates, which act as expedient means for each other and can act as gates for each other. Compared with the commentators, their words are very cumbersome and the reasoning is chaotic. Although they say a lot, there is little practical content, so it is better to stick to one. Among them, first list, and then 'such as using' below is the explanation. This is to explain the meaning of the three transformations of the five-time family attached to the 'Expedient Means (方便品)' chapter. It only adds the difference of acting as gates for each other, and only explains the first chapter, and the remaining two chapters are only listed. The meaning of the first chapter is that the expedient means are blocked by emotions. Now that the expedient means have been opened, it is said to be 'passage'. The true aspect originally has no three, but has three for the sake of sentient beings, so it is said to be 'arising'. 'Even to' below is the analogy of the remaining two examples. Among them, first give an example, and then 'but not' below explains the meaning of the text being accessible or blocked. If you want to describe the second example, such as using three-one as the gate of non-three non-one, because reaching three-one leads to double negation, then use three-one as the double negation gate, and because of double negation, three-one arises, so non-three non-one is the three-one gate. The third example should also be clear according to the analogy.
次通塞者，若能通能起可互論門，但不得以一為權以三為實，用《勝鬘》文非今意也。下二章亦然，但得更互為門。
次私破中但破初章，餘二亦例于初章中，但破三為一門，未破一為三門。初文兩重，初破門義，次以非因破。初門義者，初句定中但定三通一句，破其門義，但以不通遮之任自非門，亦應更云：若其通者昔何不通，使至今耶？昔不通者于昔非門。「若開」下至今即開，開已非三，何得以三為一作門？顯他不知體內體外，是故須破。準佛本意元為通一，故未開時本來是門。彼未云開而言是門，是故須破。故知三為一門尚自不可，一為三門何俟別破？
若爾，《經》何故云「開方便門」？
答：
若從今意，門雖未開，有可開義亦得名門。如本是門，閉時豈非？但名閉門。開已無三，何妨從昔以三為門。「又三非佛因」者，破意同前。若未開者別尚非因，若其開已散心尚是。次例破餘二，準初應知。「云云」者，若委破初章，次半謂實為權門及下二章，煩碎義薄不能具述。他既破已，依今乃可更立二句，破他既壞立義自成，具如前釋。
「問方便」等者，今設此問為欲開其四句義端，故今師前文自有二句，為更得作餘二句不？「此有」下答，具有四句，后之二句理無別趣，
【現代漢語翻譯】 現代漢語譯本：接下來討論『次通塞』，如果能夠理解並運用相互論證的途徑，就可以進行討論，但不應該以『一』（Eka）為權宜之說，而以『三』（Tri）為真實之理，引用《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra）的文句並非現在的意思。下面的兩章也是如此，只能相互作為途徑。
接下來討論『私破』，只破斥了第一章，其餘兩章也可以按照第一章的例子來理解，只是破斥了以『三』為『一』的途徑，而沒有破斥以『一』為『三』的途徑。第一章的文句有兩重含義，首先是破斥途徑的意義，其次是用非因來破斥。關於途徑的意義，第一句的『定』中只是確定了『三通』這一句，破斥了它作為途徑的意義，只是用不通來遮蔽它，任憑它自己不是途徑，也應該進一步說：如果它是通達的，過去為什麼不通達，以至於現在才通達呢？過去不通達，那麼過去就不是途徑。『若開』以下，到現在才開顯，開顯之後就沒有『三』了，怎麼能用『三為一』作為途徑呢？這顯示了對方不知道體內體外，所以需要破斥。按照佛陀的本意，原本是爲了通達『一』，所以在沒有開顯的時候，本來就是途徑。對方沒有說開顯，就說是途徑，所以需要破斥。因此，要知道以『三』為『一』的途徑尚且不可行，以『一』為『三』的途徑又何必另外破斥呢？
如果這樣說，《經》中為什麼說『開方便門』（Upāya-dvāra）呢？
回答：
如果按照現在的意思，途徑即使沒有開顯，也有可以開顯的意義，也可以稱為途徑。如同本來是門，關閉的時候難道就不是門了嗎？只是叫做閉門。開顯之後就沒有『三』了，不妨從過去以『三』為門。『又三非佛因』，破斥的意義與前面相同。如果沒有開顯，『三』尚且不是成佛之因，如果開顯了，散亂的心念尚且是成佛之因。接下來按照例子破斥其餘兩章，應該按照第一章來理解。『云云』，如果詳細地破斥第一章，接下來一半的內容是說以實為權宜之門以及下面的兩章，內容煩瑣意義淺薄，不能詳細敘述。對方已經破斥了，按照現在的觀點就可以重新建立兩句，破斥對方的錯誤，建立自己的義理自然就成功了，具體內容如前面的解釋。
『問方便』等，現在提出這個問題是爲了開顯四句的義理端緒，所以現在的老師前面的文句自有兩句，是爲了能夠再作出其餘兩句嗎？『此有』以下是回答，具有四句，後面的兩句義理上沒有別的趣味。
【English Translation】 English version: Next, regarding 'next understanding and obstruction (次通塞)', if one can understand and utilize the means of mutual argumentation, then discussion is possible, but one should not take 'one' (Eka) as an expedient and 'three' (Tri) as the ultimate truth. Quoting the text from the Śrīmālādevī Siṃhanāda Sūtra is not the current intention. The following two chapters are also the same; they can only serve as means for each other.
Next, regarding 'private refutation (私破)', only the first chapter is refuted. The remaining two chapters can be understood according to the example of the first chapter, but only the path of 'three' as 'one' is refuted, while the path of 'one' as 'three' is not refuted. The text of the first chapter has two layers of meaning: first, refuting the meaning of the path; second, refuting with non-cause. Regarding the meaning of the path, the 'determination (定)' in the first sentence only confirms the sentence 'three is connected (三通)', refuting its meaning as a path. It merely uses non-connection to obscure it, allowing it to not be a path on its own. It should also be further said: If it is connected, why was it not connected in the past, so that it is only connected now? If it was not connected in the past, then it was not a path in the past. 'If opened (若開)' below, it is only revealed now. After being revealed, there is no 'three'. How can one use 'three as one' as a path? This shows that the other party does not know the internal and external aspects, so it needs to be refuted. According to the Buddha's original intention, it was originally to connect 'one', so it was originally a path when it was not revealed. The other party did not say it was revealed but said it was a path, so it needs to be refuted. Therefore, one should know that the path of 'three as one' is already not feasible, so why bother refuting the path of 'one as three' separately?
If so, why does the Sutra say 'open the gate of expedient means (Upāya-dvāra)'?
Answer:
If according to the current meaning, even if the path is not revealed, it still has the meaning of being able to be revealed, and it can also be called a path. Just like it was originally a gate, is it not a gate when it is closed? It is just called a closed gate. After being revealed, there is no 'three', so there is no harm in taking 'three' as a gate from the past. 'Also, three is not the cause of Buddhahood (又三非佛因)', the meaning of refutation is the same as before. If it has not been revealed, 'three' is not the cause of Buddhahood. If it has been revealed, scattered thoughts are still the cause of Buddhahood. Next, refute the remaining two chapters according to the example. One should understand according to the first chapter. 'Etc., etc. (云云)', if the first chapter is refuted in detail, the next half of the content says to take the real as the expedient gate and the following two chapters. The content is cumbersome and the meaning is shallow, so it cannot be described in detail. The other party has already refuted it. According to the current view, two sentences can be re-established. Refuting the other party's mistakes and establishing one's own principles will naturally succeed. The specific content is as explained before.
'Questioning expedient means (問方便)', etc., the question is posed now to reveal the clues of the four-sentence meaning. Therefore, the teacher's previous text has two sentences of its own. Is it to be able to make the remaining two sentences? 'This has (此有)' below is the answer. It has four sentences, and the latter two sentences have no other interest in meaning.
但寄名義申釋句相。于中先指前二，次列后二句，三「如名」下次引例釋，先列名義，「由方便」下即以例釋，義是名下之旨，故得更互為門。于中先釋方便，次「實相」下但以例釋。先例，次「中論序」下引證，實名實義更互為門。「實」者義也。「中」者名也。故寄中名以顯中義，即是名為義門。文但舉一邊，亦應更云亦由實義能應中名，以名非實不立，故舉實以引之。
「問得以三顯三」等者，方便真實只是三一，方便真實既為四句，三一亦例有後兩耶？「此亦」下答。云「二如前」者，三為一門如以三顯一，一為三門如以一顯三。「以三顯三」去釋后二句，前之二句既以三一望于權實名義相顯。若后二句，前雖名義相對義立，今不得用名義以釋，但以法體相對釋之。于中為三，先對釋，次「三一既不」下正判結，三「以因緣」下修性相顯。初又二，標釋。初文但標一句略不標以一顯一句。「言昔」下釋中具含二句，又二：先示非，次「破此」下正釋。先示非者，寄開顯說，破今昔異。于中初舉非相，此尚不得三一互通，況能以三通三、以一顯一？「故一」下結非。言「一非三一」等者，以其三一既不相即，若不開者相顯不成，故一非三家之一，三非一家之三。
次「破此」下依今經正釋，先引「
【現代漢語翻譯】 現代漢語譯本：現在來解釋寄託名義來闡釋句子的相互關係。其中，首先指出前兩句，然後列出后兩句，第三句『如名』之後引用例子來解釋，先列出名稱和意義，在『由方便』之後就用例子來解釋，意義是名稱之下的主旨，所以可以相互作為門徑。其中，先解釋方便，然後『實相』之後只用例子來解釋。先舉例，然後『中論序』之後引用論證，真實之名和真實之義相互作為門徑。『實』指的是義，『中』指的是名。所以寄託于『中』這個名稱來彰顯『中』的意義，這就是以名稱作為義的門徑。文句只舉了一個方面，也應該補充說，也因為真實的意義能夠迴應『中』這個名稱，因為沒有真實，名稱就無法成立，所以舉出真實來引導它。 『問得以三顯三』等，方便和真實只是一體三面，方便和真實既然是四句，那麼一體三面也應該有後兩句的情況嗎？『此亦』之後是回答。說『二如前』，三作為一的門徑，就像用三來彰顯一，一作為三的門徑，就像用一來彰顯三。『以三顯三』是用來解釋后兩句的，前面的兩句已經用一體和三面來對應權實名義相互彰顯。如果是后兩句，前面雖然名義相對，意義得以成立，現在不能用名義來解釋，只能用法體相對來解釋。其中分為三點，首先是對應解釋，然後『三一既不』之後是正式的判斷和總結，第三點『以因緣』之後是修性和實性相互彰顯。最初又分為兩點，標明和解釋。最初的文句只標明了一句，省略了用一來彰顯一句。『言昔』之後解釋中包含了這兩句，又分為兩點：先指出錯誤，然後『破此』之後是正式的解釋。先指出錯誤，是寄託開顯的說法，打破過去和現在的差異。其中首先舉出錯誤的方面，這尚且不能一體三面相互貫通，更何況能夠用三來貫通三，用一來彰顯一？『故一』之後是總結錯誤。說『一非三一』等，因為它們的一體三面既然不相即，如果不打開來相互彰顯就不能成立，所以一不是三家之一，三不是一家之三。 接下來『破此』之後是依據現在的經文正式解釋，先引用
【English Translation】 English version: Now, let's explain how to rely on names and definitions to elucidate the relationships between sentences. Among them, first point out the first two sentences, then list the latter two sentences. After the third sentence, 'as name,' cite examples to explain, first listing the name and meaning. After 'by means of skillful means,' use examples to explain. The meaning is the main point under the name, so they can mutually serve as gateways. Among them, first explain skillful means, then after 'true reality,' only use examples to explain. First give an example, then after 'Madhyamaka-karika Introduction,' cite evidence. True name and true meaning mutually serve as gateways. 'True' refers to meaning, 'Middle' refers to name. Therefore, relying on the name 'Middle' to manifest the meaning of 'Middle' is using the name as a gateway to meaning. The text only mentions one aspect, and it should also be added that the true meaning can respond to the name 'Middle,' because without truth, the name cannot be established, so cite truth to guide it. Regarding 'question of using three to reveal three,' skillful means and true reality are just three aspects of one entity. Since skillful means and true reality are four sentences, should the three aspects of one entity also have the latter two situations? 'This also' is the answer. Saying 'two are as before,' three as a gateway to one is like using three to reveal one, and one as a gateway to three is like using one to reveal three. 'Using three to reveal three' is used to explain the latter two sentences. The previous two sentences have already used the three aspects of one entity to correspond to provisional and real names and meanings to mutually reveal each other. If it is the latter two sentences, although the names and meanings are relatively established, we cannot use names and meanings to explain them now, but only use the dharma body to explain them relatively. Among them, it is divided into three points, first corresponding explanation, then 'three-one not' is the formal judgment and conclusion, and the third point 'by cause and condition' is the manifestation of cultivation nature and real nature. The beginning is further divided into two points, marking and explaining. The initial sentence only marks one sentence, omitting the use of one to reveal one. The explanation after 'saying the past' contains these two sentences, and is further divided into two points: first pointing out the error, then 'refuting this' is the formal explanation. First pointing out the error is the saying of relying on opening and revealing, breaking the difference between the past and the present. Among them, first cite the erroneous aspect, which cannot even mutually penetrate the three aspects of one entity, let alone use three to penetrate three, and use one to reveal one? 'Therefore one' is the conclusion of the error. Saying 'one is not three-one,' etc., because their three aspects of one entity are not identical, if they are not opened to mutually reveal each other, they cannot be established, so one is not one of the three families, and three is not three of one family. Next, 'refuting this' is the formal explanation based on the current sutra, first citing
於一佛乘分別說三」，證即一之三，次引「汝等所行是菩薩道」，證即三之一，即為一施三之一三，乃是開三顯一之三一。前句騰昔，故云「分別說三」，次句顯今，故云「是菩薩道」，昔教未說故三一尚隔，不云相顯三是一三一是三一。由今說已一外無三，此三為一家之三，即是以昔一外之三，全成一家之三，故云「以三顯三」。既開成一，三外無一，還是三家之一，即是以昔三外之一，全成即三之一，故云「以一顯一」。故知由體外之三顯即一之三，由三外之一顯即三之一。次「三一既不」下判結，欲開下文因緣三一，故先判之。言「三一既不相異」者，判向開顯全屬因緣。言「因緣」者，只是感應化儀，亦名修得。
三「以因緣」下修性合辨。「自性」者，即是性德，故性德三一，雖複本有非修非作，乃由因緣即三而一，能顯性德即三之一。又由性德即三而一，能成因緣即三之一，亦由因緣即一之三，方顯性德一中之三。復由性德一中之三，能施因緣即一之三。是則因緣即三之一，顯自性即三之一，名「以一顯一」；以因緣即一而三，顯自性即一而三，名「以三顯三」。以性顯緣，準說可知。下結文中三一互出者，以互顯不互耳。以三顯三隻是以三顯一，以一顯一隻是以一顯三，雖因釋妨妙盡根源，尋一
【現代漢語翻譯】 現代漢語譯本 『於一佛乘分別說三』，證明就是『一』中的『三』，接著引用『汝等所行是菩薩道』，證明就是『三』中的『一』，即是以『一』施設『三』中的『一』和『三』，乃是開『三』顯『一』中的『三』和『一』。前一句是追溯過去，所以說『分別說三』，后一句是顯示現在，所以說『是菩薩道』，過去的教義沒有說，所以『三』和『一』尚且隔閡，不說相互顯現『三』是『一』，『一』是『三』，『一』是『三』和『一』。因為現在說了，『一』之外沒有『三』，這『三』是一家之『三』，就是把過去『一』之外的『三』，完全變成一家之『三』，所以說『以三顯三』。既然開顯成就了『一』，『三』之外沒有『一』，還是三家之『一』，就是把過去『三』之外的『一』，完全變成即『三』之『一』，所以說『以一顯一』。所以知道由本體之外的『三』顯現即『一』之『三』，由『三』之外的『一』顯現即『三』之『一』。接著『三一既不』下面進行判決總結，想要開啟下文因緣『三』和『一』，所以先判決它。說『三一既不相異』，是判決之前的開顯完全屬於因緣。說『因緣』，只是感應教化，也叫做修得。 『以因緣』下面修性和性德合起來辨析。『自性』，就是性德，所以性德的『三』和『一』，雖然本來就有，不是修來的也不是做出來的，乃是由因緣即『三』而『一』，能顯現性德即『三』之『一』。又由性德即『三』而『一』，能成就因緣即『三』之『一』，也由因緣即『一』之『三』，才顯現性德『一』中之『三』。又由性德『一』中之『三』，能施設因緣即『一』之『三』。這樣就是因緣即『三』之『一』，顯現自性即『三』之『一』，名叫『以一顯一』；以因緣即『一』而『三』，顯現自性即『一』而『三』，名叫『以三顯三』。以性德顯現因緣，參照上面的說法可以知道。下面總結文中『三』和『一』互相出現，是用互相顯現來否定不互相。以『三』顯『三』只是以『三』顯『一』，以『一』顯『一』只是以『一』顯『三』，雖然因為解釋妨礙而妙盡根源，尋找『一』
【English Translation】 English version 『Separately explaining the three within the One Buddha Vehicle,』 proves that it is the 『three』 within the 『one』. Then, quoting 『What you are practicing is the Bodhisattva path,』 proves that it is the 『one』 within the 『three』. That is, using the 『one』 to bestow the 『one』 and 『three』 within the 『three』, which is to reveal the 『three』 within the opening of 『three』 to manifest 『one』. The previous sentence recalls the past, hence 『separately explaining the three』. The next sentence reveals the present, hence 『is the Bodhisattva path』. The past teachings did not explain this, so the 『three』 and 『one』 are still separated, not saying that they mutually reveal 『three』 is 『one』, 『one』 is 『three』, 『one』 is 『three』 and 『one』. Because it is now said that outside of 『one』 there is no 『three』, this 『three』 is the 『three』 of a family, which is to completely transform the 『three』 outside of the past 『one』 into the 『three』 of a family, hence 『using three to reveal three』. Since 『one』 has been revealed, outside of 『three』 there is no 『one』, it is still the 『one』 of the three families, which is to completely transform the 『one』 outside of the past 『three』 into the 『one』 of 『three』, hence 『using one to reveal one』. Therefore, it is known that the 『three』 outside of the substance reveals the 『three』 within the 『one』, and the 『one』 outside of the 『three』 reveals the 『one』 within the 『three』. Then, 『since the three and one are not』 below makes a judgment and conclusion, wanting to open up the causal conditions of 『three』 and 『one』 in the following text, so first judge it. Saying 『the three and one are not different,』 judges that the previous opening and revealing entirely belong to causal conditions (Hetu-pratyaya). Saying 『causal conditions,』 is merely responsive transformation, also called cultivation. 『Using causal conditions』 below combines cultivation and inherent nature for analysis. 『Inherent nature』 (Svabhava), is the virtue of nature, so the 『three』 and 『one』 of the virtue of nature, although originally present, are neither cultivated nor created, but are due to causal conditions being 『three』 and 『one』, which can reveal the virtue of nature as 『one』 of 『three』. Also, due to the virtue of nature being 『three』 and 『one』, it can accomplish the causal conditions as 『one』 of 『three』, and also due to the causal conditions being 『one』 of 『three』, it can reveal the 『three』 within the 『one』 of the virtue of nature. Furthermore, due to the 『three』 within the 『one』 of the virtue of nature, it can bestow the causal conditions as 『one』 of 『three』. Thus, the causal conditions are 『one』 of 『three』, revealing the inherent nature as 『one』 of 『three』, called 『using one to reveal one』; using the causal conditions as 『one』 and 『three』, revealing the inherent nature as 『one』 and 『three』, called 『using three to reveal three』. Using the virtue of nature to reveal causal conditions, refer to the above explanation to understand. The following concludes that the 『three』 and 『one』 appear mutually in the text, using mutual revelation to negate non-mutual. Using 『three』 to reveal 『three』 is only using 『three』 to reveal 『one』, using 『one』 to reveal 『one』 is only using 『one』 to reveal 『three』, although because the explanation hinders and wonderfully exhausts the root source, searching for 『one』.
家教門，若迷斯旨徒費心神。
引十五處明門者，雖列頭數亦復不知何者須開？何者已開，門相如何？如其不判，徒列何益？準今文意，十五門內但是方便悉皆須開，具如隨文解釋者，是于中有違今所釋者亦應破之，如引〈方便品〉智慧為門，此是同體權智，豈得云爲實作門？次「種種門」，此是權門，而但云大乘教耶？次「唯有一門」下不專在教。「所燒之門三界限域」者，豈可但云從限域出？次「車在門外言三界」者，破亦同前。小教為門未判燒等，在門外立分為二釋，云正習盡但在通意，門側若大應已得大，猶在門外亦如前者，與前兩釋並不相應。「門內如前」者，意與前在門外同，前在二死門外，今不可在二死之內。「開甘露門云大小」者，是十方梵請文，或當如此，不知今在何處、大小教耶？今文意者，本為開門不為數門，本為解門不為知數，若數而簡之，簡已開之數亦何咎？「昔說一切世間」下，更引意根釋開顯意，為開古人所數諸門，資生於昔尚非方便，於今顯已悉是真實，況復三乘五乘等耶？「若門若非門」者，非門謂小乘理教色香資生等，是門謂別教二觀為方便，從初說故有門非門，於今一切無非通途。
「勸修」者，住於三法，仍勸不懈怠，心然後說者，故知此是觀行位中初二位耳
【現代漢語翻譯】 現代漢語譯本：如果在家教中迷失了宗旨，那麼一切努力都將是徒勞的。
如果引用十五處來說明『門』（dvara，進入真理的通道），即使列出了數量，也不知道哪些是需要開啟的？哪些是已經開啟的？『門』的相狀又是如何？如果不能辨別清楚，僅僅列出數量又有什麼用呢？按照現在的文意，十五個『門』中，只要是方便法門，都應該全部開啟，就像隨文解釋的那樣。如果其中有與現在所解釋的相違背的，也應該破除它。例如，引用《方便品》中以智慧為『門』，這是同體的權智（upaya-jnana，方便智），怎麼能說是實際作用的『門』呢？其次，『種種門』，這是權巧方便之『門』，難道僅僅說是大乘教（Mahayana）嗎？再次，『唯有一門』，這不專指教法。『所燒之門三界限域』，難道僅僅說是從三界（Trailokya，欲界、色界、無色界）出去嗎？其次，『車在門外言三界』，破斥的理由也與前面相同。小乘教（Hinayana）作為『門』，沒有判別燒等，在『門』外立足分為兩種解釋，說正習都窮盡了，但只是在通途的意義上。『門』側如果證得大乘，應該已經證得大乘了，如果還在『門』外，也與前面所說的情況一樣，與前面的兩種解釋並不相應。『門內如前』，意思是與前面在『門』外相同，前面是在二死（punarmrtyu，分段生死和變易生死）『門』外，現在不可能在二死之內。『開甘露門云大小』，這是十方諸梵天（brahman）勸請轉法輪的經文，或許應當如此理解，但不知道現在指的是什麼地方、什麼大小乘教？現在的文意是，原本是爲了開啟『門』，而不是爲了數『門』的數量；原本是爲了理解『門』，而不是爲了知道『門』的數量。如果數了之後又加以簡擇，即使簡擇了已經開啟的『門』的數量，又有什麼過錯呢？
『昔說一切世間』以下，更引用意根（manendriya，意識的根源）來解釋開顯的意義，爲了開啟古人所數的各種『門』，資生於過去尚且不是方便，對於現在來說，已經顯現的全部都是真實，更何況三乘（triyana，聲聞乘、緣覺乘、菩薩乘）、五乘等呢？『若門若非門』，『非門』指的是小乘的理、教、色、香、資生等，『是門』指的是別教的二觀（二諦觀和中道觀）作為方便，從最初說的時候，有『門』和『非門』的區別，對於現在來說，一切都沒有不是通途的。
『勸修』，安住於三法（戒、定、慧），仍然勸勉不要懈怠，心中然後才說，所以知道這是觀行位（修行過程中的階段）中的最初兩個位次而已。
English version: If one loses sight of the main purpose in household teachings, all efforts will be in vain.
If one cites fifteen places to clarify the 'gates' (dvara, passages to truth), even if the numbers are listed, one will not know which ones need to be opened, which ones have already been opened, and what the characteristics of the 'gates' are. If one cannot distinguish them clearly, what is the use of merely listing the numbers? According to the current meaning of the text, among the fifteen 'gates,' as long as they are expedient means, all should be opened, just as explained in the commentary. If there is anything that contradicts the current explanation, it should also be refuted. For example, citing wisdom as a 'gate' in the 'Expedient Means' chapter, this is the upaya-jnana (expedient wisdom) of the same essence; how can it be said to be a 'gate' of actual function? Secondly, 'various gates,' these are expedient 'gates,' is it merely to say that it is Mahayana (Great Vehicle)? Thirdly, 'only one gate,' this does not refer exclusively to teachings. 'The gate that is burned, the boundaries of the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm),' is it merely to say that one exits from the Three Realms? Fourthly, 'the cart is outside the gate, speaking of the Three Realms,' the reason for refutation is the same as before. The Hinayana (Small Vehicle) as a 'gate' does not distinguish burning, etc., establishing a division into two explanations outside the 'gate,' saying that both the correct practice and habitual tendencies are exhausted, but only in the general sense. If one attains the Mahayana at the side of the 'gate,' one should have already attained the Mahayana; if one is still outside the 'gate,' it is the same as mentioned before, not corresponding to the previous two explanations. 'Inside the gate is as before,' meaning it is the same as being outside the 'gate' before; previously, it was outside the 'gate' of the two deaths (punarmrtyu, segmented life and death and variable life and death), now it cannot be within the two deaths. 'Opening the gate of nectar, speaking of large and small,' this is the text of the brahman (god) of the ten directions requesting the turning of the Dharma wheel; perhaps it should be understood in this way, but it is not known what place or what large or small vehicle it refers to now? The current meaning of the text is that originally it was to open the 'gates,' not to count the number of 'gates'; originally it was to understand the 'gates,' not to know the number of 'gates.' If one counts them and then selects them, even if one selects the number of 'gates' that have already been opened, what fault is there?
From 'Formerly, it was said that all worlds' onwards, it further cites the manendriya (the root of consciousness) to explain the meaning of opening and revealing, in order to open the various 'gates' counted by the ancients. What was used to support life in the past was not even expedient means; for the present, everything that has been revealed is real, let alone the triyana (three vehicles, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), five vehicles, etc. 'If gate or non-gate,' 'non-gate' refers to the principles, teachings, form, smell, and means of livelihood of the Hinayana, etc. 'Is gate' refers to the two contemplations (contemplation of the two truths and contemplation of the middle way) of the separate teaching as expedient means. When it was first said, there was a distinction between 'gate' and 'non-gate'; for the present, everything is the common path.
'Encouraging cultivation,' abiding in the three dharmas (sila, samadhi, prajna), still exhorting not to be懈怠, and then speaking in the mind, so it is known that these are only the first two positions in the stage of contemplation and practice.
【English Translation】 If one loses sight of the main purpose in household teachings, all efforts will be in vain.
If one cites fifteen places to clarify the 'gates' (dvara, passages to truth), even if the numbers are listed, one will not know which ones need to be opened, which ones have already been opened, and what the characteristics of the 'gates' are. If one cannot distinguish them clearly, what is the use of merely listing the numbers? According to the current meaning of the text, among the fifteen 'gates,' as long as they are expedient means, all should be opened, just as explained in the commentary. If there is anything that contradicts the current explanation, it should also be refuted. For example, citing wisdom as a 'gate' in the 'Expedient Means' chapter, this is the upaya-jnana (expedient wisdom) of the same essence; how can it be said to be a 'gate' of actual function? Secondly, 'various gates,' these are expedient 'gates,' is it merely to say that it is Mahayana (Great Vehicle)? Thirdly, 'only one gate,' this does not refer exclusively to teachings. 'The gate that is burned, the boundaries of the Three Realms (Trailokya, the desire realm, the form realm, and the formless realm),' is it merely to say that one exits from the Three Realms? Fourthly, 'the cart is outside the gate, speaking of the Three Realms,' the reason for refutation is the same as before. The Hinayana (Small Vehicle) as a 'gate' does not distinguish burning, etc., establishing a division into two explanations outside the 'gate,' saying that both the correct practice and habitual tendencies are exhausted, but only in the general sense. If one attains the Mahayana at the side of the 'gate,' one should have already attained the Mahayana; if one is still outside the 'gate,' it is the same as mentioned before, not corresponding to the previous two explanations. 'Inside the gate is as before,' meaning it is the same as being outside the 'gate' before; previously, it was outside the 'gate' of the two deaths (punarmrtyu, segmented life and death and variable life and death), now it cannot be within the two deaths. 'Opening the gate of nectar, speaking of large and small,' this is the text of the brahman (god) of the ten directions requesting the turning of the Dharma wheel; perhaps it should be understood in this way, but it is not known what place or what large or small vehicle it refers to now? The current meaning of the text is that originally it was to open the 'gates,' not to count the number of 'gates'; originally it was to understand the 'gates,' not to know the number of 'gates.' If one counts them and then selects them, even if one selects the number of 'gates' that have already been opened, what fault is there?
From 'Formerly, it was said that all worlds' onwards, it further cites the manendriya (the root of consciousness) to explain the meaning of opening and revealing, in order to open the various 'gates' counted by the ancients. What was used to support life in the past was not even expedient means; for the present, everything that has been revealed is real, let alone the triyana (three vehicles, Sravakayana, Pratyekabuddhayana, and Bodhisattvayana), five vehicles, etc. 'If gate or non-gate,' 'non-gate' refers to the principles, teachings, form, smell, and means of livelihood of the Hinayana, etc. 'Is gate' refers to the two contemplations (contemplation of the two truths and contemplation of the middle way) of the separate teaching as expedient means. When it was first said, there was a distinction between 'gate' and 'non-gate'; for the present, everything is the common path.
'Encouraging cultivation,' abiding in the three dharmas (sila, samadhi, prajna), still exhorting not to be懈怠, and then speaking in the mind, so it is known that these are only the first two positions in the stage of contemplation and practice.
。故勸弘圓經以利於他，化功歸己至相似位，任運妙音遍滿三千，不待勸也。于中三法相望名各具三：初標慈悲，次「若就」下明一中具三，「修如來」下標柔和，次「若就」下明一中具三，「若就能坐」下無標，直明般若中三，雖復各具只是一三，三尚非三，豈離為九？是則菩薩常觀涅槃，故勸弘經者而常觀之。愿弘經者觀而弘之，不觀能弘之心，焉曉所弘之理？故佛令入我室、著我衣、坐我座，若無三法何謂弘經？「安樂行」下引下品文同有是利，故勸弘者依方法也。「上文」下引上文釋成。「五事」者，如前利益中列第一遣化人等五是也。
法華文句記卷第八之三
法華文句記卷第八之四
唐天臺沙門湛然述
釋見寶塔品
此中四度云「見寶塔」，下文云「四番」即四悉也。初世界中翻名有無三世不同，睹必歡喜故是世界。言「經云佛三種身」者，借《普賢觀經》也，既結此經故可證同。「當佛亦然」者，未來有說《法華經》處，此塔還現、彼佛亦坐。本論亦云「此經為三身菩提故。此經已說師弟因果，故古佛證、集分身佛。」彼《華嚴經》加四菩薩說菩薩因果，能加但是跡佛主伴，故不假集佛，但云十方互為主伴，仍不云伴是佛分身，但云眷屬而已。文中諸品皆云「集諸菩薩
【現代漢語翻譯】 現代漢語譯本：因此，我勸導人們弘揚圓滿的經典以利益他人，將教化的功德歸於自己，最終達到相似的果位。那時，自然而然地就能發出微妙的聲音，遍滿三千大千世界，無需再勸導。在這其中，慈悲、柔和、般若這三種法，相互觀望，各自具備三種含義：首先標明慈悲，接著在『若就』之後闡明一法中具備三法；『修如來』之後標明柔和，接著在『若就』之後闡明一法中具備三法；『若就能坐』之後沒有標明，直接闡明般若中具備三法。雖然各自具備，但實際上只是一三，三尚且不是三，又怎麼能分離為九呢？因此，菩薩常常觀照涅槃，所以勸導弘揚經典的人也要常常觀照涅槃。希望弘揚經典的人在觀照之後再去弘揚經典，如果不觀照能弘揚經典的心，又怎麼能明白所弘揚的道理呢？所以佛陀讓人們進入我的房間，穿我的衣服，坐我的座位，如果沒有慈悲、柔和、般若這三種法，又怎麼能說是弘揚經典呢？『安樂行』之後引用下品中的文字，同樣具有這樣的利益，所以勸導弘揚經典的人要依照正確的方法。『上文』之後引用上文來解釋說明。『五事』指的是，像前面利益中所列舉的第一項，遣化人等五種利益。 《法華文句記》卷第八之三 《法華文句記》卷第八之四 唐朝天臺沙門湛然 述 釋見寶塔品 這裡四度提到『見寶塔』，下文說『四番』，就是指四悉檀（Siddhartha，世界的、各各為人的、對治的、第一義的）。最初在世界中翻譯名稱，有有、無、三世的不同，看到寶塔必定歡喜，所以說是世界悉檀。經文中說『佛有三種身』，是借用《普賢觀經》的說法，既然總結了這部經，就可以證明是相同的。『當佛亦然』指的是，未來有講說《法華經》的地方，這座寶塔還會顯現，那尊佛也會在那裡。本論也說『這部經是爲了三身菩提的緣故。這部經已經說了師弟、因果，所以古佛來證明，分身佛來聚集。』《華嚴經》加上四位菩薩來說菩薩的因果，能夠加上菩薩，但只是跡佛（Nirmanakaya，應化身佛）作為主伴，所以不需要聚集佛，只是說十方諸佛互為主伴，仍然不說伴是佛的分身，只是說是眷屬而已。經文中的各個品都說『聚集諸菩薩』
【English Translation】 English version: Therefore, I encourage people to propagate the perfect sutra to benefit others, attributing the merit of teaching to oneself, and ultimately attaining a similar position. At that time, naturally, subtle sounds will emanate, filling the three thousand great thousand worlds, without the need for further encouragement. Among these, the three dharmas of compassion, gentleness, and prajna (wisdom), when viewed in relation to each other, each possesses three meanings: first, compassion is indicated; then, after 'if based on', it is explained that one dharma contains three dharmas; after 'cultivating the Thus Come One', gentleness is indicated; then, after 'if based on', it is explained that one dharma contains three dharmas; after 'if able to sit', there is no indication, directly explaining that prajna contains three dharmas. Although each possesses, in reality, it is only one three; three is not even three, so how can it be separated into nine? Therefore, Bodhisattvas constantly contemplate Nirvana, so those who propagate the sutra are encouraged to constantly contemplate it. It is hoped that those who propagate the sutra will contemplate before propagating it. If one does not contemplate the mind that is able to propagate the sutra, how can one understand the principle being propagated? Therefore, the Buddha allows people to enter my room, wear my clothes, and sit on my seat. If there are no three dharmas of compassion, gentleness, and prajna, how can it be said to be propagating the sutra? After 'Peaceful Practices', the text from the lower chapter is quoted, which also has such benefits, so those who propagate the sutra are encouraged to follow the correct method. After 'The above text', the above text is quoted to explain and clarify. 'Five matters' refers to the first item listed in the previous benefits, such as sending transformation people and the five benefits. The Annotations on the Words and Phrases of the Lotus Sutra, Volume Eight, Part Three The Annotations on the Words and Phrases of the Lotus Sutra, Volume Eight, Part Four By the Tang Dynasty Tiantai (Tiantai school of Buddhism) Monk Zhanran Explanation of the Chapter on the Appearance of the Jeweled Stupa Here, the 'seeing the jeweled stupa' is mentioned four times, and the text below says 'four times', which refers to the four siddhanthas (Siddhartha, worldly, individual, remedial, and ultimate). Initially, in the world, the translation of names has differences in existence, non-existence, and the three times. Seeing the jeweled stupa will surely bring joy, so it is said to be the worldly siddhantha. The sutra says 'the Buddha has three bodies', which borrows from the 'Sutra on the Contemplation of Samantabhadra Bodhisattva'. Since this sutra is summarized, it can be proven to be the same. 'The Buddha is also like that' refers to the fact that in the future, where the Lotus Sutra is preached, this jeweled stupa will still appear, and that Buddha will also be there. The original treatise also says 'This sutra is for the sake of the three bodies of Bodhi. This sutra has already spoken of the teacher-disciple relationship, cause and effect, so the ancient Buddha comes to certify, and the emanated Buddhas gather.' The Avatamsaka Sutra adds four Bodhisattvas to speak of the cause and effect of Bodhisattvas. Being able to add Bodhisattvas, but only the Nirmanakaya (Nirmanakaya, transformation body of the Buddha) Buddha is the host and companion, so there is no need to gather Buddhas, but it is only said that the Buddhas of the ten directions are hosts and companions to each other, and it is still not said that the companions are emanations of the Buddha, but only that they are retinue. The various chapters in the sutra all say 'gathering all the Bodhisattvas'
」，注家云：道非存亡古今一揆。然則裂地踴塔，以表雙林不滅更延，接影微顯丈六非生，故云「見寶塔品」。今謂古佛塔今佛坐，則表古今實道不生，未必預表雙林不滅。一往觀之，謂今現佛入古滅佛之塔，表滅不滅。今謂不然，古佛塔現示滅而不滅，釋迦入塔示生而不生，不生不滅故並坐表之。集分身召本屬，乃顯舍那非成，豈唯丈六示滅他人？問云：大眾見塔為根為識？為塔令見？廣約譬類以破自他，此深不曉經之大旨，三週之後縱有凡夫咸殊凡見，然《中論》觀法被末代鈍根，佛世當機何勞設此？消經觀行理合如然。凡諸釋經若無通見，致令後學不閑宗途；今正為證經旁論所表。有人問：召古佛、集分身，身何故多，塔何故一？今為答之，證經義足，故寶塔不多，合多寶愿，故分身不一。假令證經須集多塔，塔豈不多？既能應現十方，信知塔亦非一，故分身是化、塔亦宜權。今從所表，今佛一身而集多身，密表跡用之非一；古佛多塔但示一塔，顯表實理之不二，況從地在空及諸校飾，悉非徒爾。「明顯此事」者，三世諸佛轉法輪等，皆至法華出世事說，故今經文加四支徴。「瓔珞」下為人者，以校量福為生善也。「善吉問」等者，第九〈供養舍利品〉云：「佛因善吉問供養全碎生法同耶別耶？佛廣校量云：如
供養一佛舍利起塔滿一四天下，不如供養生身，由色身有舍利故。又起塔滿大千供養色身，不如供養法身，由法身有色身故。」當知見色不及聞經，以由聞經有法身故，故經偏圓即法身全碎功德不等。「頂王」等者，曾檢《大乘頂王經》及《方等頂王經》各一卷，並未見此。難意者，教與舍利時同益同，何得不等？答意者，舍利時等亦生身之力。
「北地師」下破謬斥非，義當破惡，即對治也。「云說經竟」者，意云正經已畢。「地師」去表身不二，以稱理故屬第一義也。「釋論」下證地師非。「師言」，南嶽也。雖云三身，意將法報以斥地師。「無來」者不合東來，「無出」者不應踴出。「巍巍」者，不應塔內。「應身」者，不應唯此。「若即此」等者，如南嶽所述三身勝相，若其直云多寶是法佛者，必不可也。尚非應身，豈具三身？故知多寶是法身者，未盡經旨。「只是表示」等者，只以釋迦等事表理可也。故知非直來證乃表經常，故多寶表法及具三身。多寶久滅今出證經，生不生也；往昔滅度猶現全身，滅非滅也。既非生滅，常住不移可表法身。釋迦入塔二身相稱，如智稱境故可表報。分身表應文理自成，如境智相冥故能起應。「三佛」至「而不一異」者，能表三中各三故不一，所表三中皆一故不異。又
【現代漢語翻譯】 現代漢語譯本：供養一佛的舍利，建造的佛塔遍滿一個四天下（四大部洲），不如供養活著的肉身，因為肉身中含有舍利。進一步說，建造的佛塔遍滿大千世界（三千大千世界）來供養肉身，不如供養法身（佛的真理之身），因為法身中包含著肉身。由此可知，見到佛的色身不如聽聞佛經，因為聽聞佛經可以領悟法身。所以，佛經的偏圓（部分或全部）即代表法身的全部或部分，功德因此不同。「頂王」等語，我曾查閱《大乘頂王經》和《方等頂王經》，各一卷，但都沒有找到這些話。提問者的意思是，教法和舍利在利益眾生方面是相同的，為什麼功德會有差別呢？回答是，舍利之所以有功德，也是因為活著的肉身的力量。 「北地師」以下是破斥錯誤的觀點，其意義在於破除邪惡，也就是對治。 「云說經竟」的意思是說，正經已經講完了。「地師」離開，表示身和理是不二的，因為符合真理，所以屬於第一義諦。「釋論」以下證明地師的說法是錯誤的。「師言」指的是南嶽慧思禪師。雖然說的是三身（法身、報身、應身），但實際上是用法身和報身來駁斥地師的觀點。「無來」指的是不符合從東方而來，「無出」指的是不應該從地下涌出。「巍巍」指的是不應該在塔內。「應身」指的是不應該只有這一個。 「若即此」等語，就像南嶽慧思禪師所說的三身的殊勝之處，如果直接說多寶佛是法佛，那肯定是不對的。尚且不是應身，怎麼能具備三身呢？所以說多寶佛是法身，並沒有完全理解經文的旨意。「只是表示」等語，只是用釋迦牟尼佛等事蹟來表示真理是可以的。由此可知，多寶佛出現不僅僅是爲了證明經文，而是爲了表示經文的常理，所以多寶佛代表法身，並且具備三身。多寶佛早已滅度，現在出現來證明經文，是生而不生；過去已經滅度，現在仍然顯現全身，是滅而不滅。既然不是生滅，常住不移，就可以代表法身。釋迦牟尼佛進入多寶佛塔，二身相互對應，就像智慧與境界相稱，所以可以代表報身。分身代表應身，文理自然成立，就像境界與智慧相互冥合，所以能夠產生應化。「三佛」到「而不一異」這段話的意思是，能夠代表三身中的各自的三身，所以不一；所代表的三身都是同一個法身，所以不異。又
【English Translation】 English version: Offering relics of one Buddha by building stupas filling one 'four-continents world' (catuദ്vīpa), is not as good as offering to a living body, because the physical body contains relics. Furthermore, building stupas filling a 'great thousand world' (trisāhasra-mahāsāhasra-loka-dhātu) to offer to the physical body is not as good as offering to the 'Dharma body' (Dharmakāya, the body of truth), because the Dharma body contains the physical body. Therefore, knowing that seeing the physical form is not as good as hearing the scriptures, because hearing the scriptures can lead to understanding the Dharma body. Thus, the partial or complete nature of the scriptures represents the entirety or part of the Dharma body, and the merits are therefore different. Regarding 'Top King' etc., I have checked the 'Mahayana Top King Sutra' and the 'Square and Equal Top King Sutra', each in one volume, but have not found these words. The questioner's intention is, the teachings and relics are the same in benefiting sentient beings, why are the merits different? The answer is, the merit of the relics is also due to the power of the living body. The following from 'Northern Land Teacher' refutes erroneous views, its meaning lies in dispelling evil, which is the antidote. 'Said the sutra is finished' means that the main sutra has already been spoken. The departure of the 'Land Teacher' indicates that body and principle are non-dual, because it accords with truth, therefore it belongs to the 'first principle' (paramārtha). The following 'Commentary' proves that the Land Teacher's statement is incorrect. 'Teacher's words' refers to Nan Yue Hui Si Chan Master. Although it speaks of the 'three bodies' (trikāya, Dharmakāya, Sambhogakāya, Nirmāṇakāya), it actually uses the Dharma body and Reward body to refute the Land Teacher's view. 'No coming' refers to not conforming to coming from the east, 'no emerging' refers to not emerging from the ground. 'Lofty' refers to not being inside the stupa. 'Manifestation body' refers to not being only this one. 'If it is this' etc., like the excellent aspects of the three bodies described by Nan Yue Hui Si Chan Master, if one directly says that 'Prabhutaratna Buddha' (多寶佛) is the Dharma Buddha, then it is definitely incorrect. It is not even a manifestation body, how can it possess the three bodies? Therefore, saying that Prabhutaratna Buddha is the Dharma body does not fully understand the meaning of the sutra. 'It only represents' etc., it is permissible to only use the events of 'Sakyamuni Buddha' (釋迦牟尼佛) etc. to represent the principle. Therefore, knowing that Prabhutaratna Buddha's appearance is not only to prove the sutra, but to represent the constant principle of the sutra, so Prabhutaratna Buddha represents the Dharma body and possesses the three bodies. Prabhutaratna Buddha has long been extinguished, and now appears to prove the sutra, it is birth without birth; in the past it has already been extinguished, and now it still manifests the whole body, it is extinction without extinction. Since it is neither birth nor extinction, it is constant and unmoving, and can represent the Dharma body. Sakyamuni Buddha enters the stupa of Prabhutaratna Buddha, the two bodies correspond to each other, like wisdom matching the realm, so it can represent the Reward body. The emanation body represents the manifestation body, the text and principle are naturally established, like the realm and wisdom merging together, so it can give rise to transformation. The meaning of the phrase 'three Buddhas' to 'not one nor different' is that, it can represent each of the three bodies within the three bodies, so it is not one; what is represented by the three bodies is all the same Dharma body, so it is not different. Also
能表中三相別故不一，法體同故不異。又所表中亦以體同故不異，以身別故不一。又化道別故不一，共成此故不異。總而言之，即三而一故不異，即一而三故不一。「見寶塔」下「云云」者，於前四文明示四相以消四文，略如前釋，四皆屬圓。
從「塔出為兩」去，次約教本跡。初雙標兩義，次釋出兩意。釋中又四：初正釋，次「若塔從地」下辨同異，三「若塔來」下判顯密，四「今取」下釋妨。初文又二：先明塔出，證前起后。次明在空，以表二意。故二文皆以證前當約教，起后當本跡。初證前中二：先約真實，次約大慧，以此二是多寶證詞。初文三：初示三週無非圓實，次辨廣略等，三示流通。初如文，次文者，先略、次廣。初文者，既重述證只可從略，故但云「真實」，況處中及廣皆約所非，所非必多、能非唯一，故三週中雖或四一、若十若多，不出實相。次處中中言「八不」者，具如《止觀》第六記引《中論》文。《中論》顯理故八不嘆佛，塔證中經亦八不嘆實，故塔踴事復表八不，以義同故，故云「塔從地」等。「又證」下示證流通亦是真實。
問：
何不證序？
答：
二段既實其序豈虛？
若爾，何不待至〈安樂行〉末、〈踴出〉初耶？
答：
以
【現代漢語翻譯】 現代漢語譯本： 能表中的三身（Trikaya，佛的三種身：法身、報身、應身）的相各不相同，所以說『不一』；但其法的本體是相同的，所以說『不異』。又，所表述的對象，也因為本體相同所以『不異』，因為身不同所以『不一』。此外，教化眾生的方式不同，所以『不一』；共同成就此事，所以『不異』。總而言之，即三而一，所以『不異』；即一而三，所以『不一』。「見寶塔」下「云云」的內容，是在前面的四文明示四相，用以消除四種文字上的執著，大略如前所述，四者都屬於圓教的範疇。 從『塔出為兩』開始，接下來是根據教法的本跡二門來解釋。首先，雙重標明本跡二義，其次解釋出現本跡二意的緣由。在解釋中又分為四個部分：首先是正式的解釋，其次是『若塔從地』下辨別同異，第三是『若塔來』下判斷顯密，第四是『今取』下解釋疑問。第一部分又分為兩點：先說明寶塔出現，以此證明前文並引發後文。其次說明寶塔在空中，以此表示本跡二門的含義。所以這兩段文字都以證明前文為依據，對應于教法；引發後文，對應于本跡。最初的證明前文中又分為兩點：先依據真實義，其次依據大慧。因為這兩者是多寶佛（Prabhutaratna，過去佛名，出現于《法華經》中）的證明之詞。最初的文字分為三點：首先說明三週說法無非圓滿真實，其次辨別廣略等，第三說明流通。第一個如文所示，第二個文字中，先說略，再說廣。最初的文字中，既然已經重述證明，就只能從略，所以只說『真實』。況且處中和廣都依據所要否定的對象，所要否定的必然很多，能夠否定的只有唯一，所以三週說法中，即使或有四種或一種、或者十種或者多種，都不超出實相。其次，處中中說到『八不』，具體如《止觀》第六卷記載引用的《中論》的文字。《中論》闡明真理，所以用八不來讚歎佛，寶塔證明《法華經》也用八不來讚歎真實，所以寶塔涌現之事也表示八不，因為意義相同，所以說『塔從地』等。『又證』下說明證明流通也是真實。 問： 為什麼不證明序分（經文的序言部分）？ 答： 既然正宗分和流通分都是真實的，那麼序分又怎麼會是虛假的呢？ 如果這樣，為什麼不等到〈安樂行品〉末尾、〈涌出品〉開頭才證明呢？ 答： 因為...
【English Translation】 English version: The appearances of the three bodies (Trikaya) in what is represented are different, hence 'not one'; but the essence of the Dharma body is the same, hence 'not different'. Moreover, what is represented is also 'not different' because the essence is the same, and 'not one' because the bodies are different. Furthermore, the methods of teaching and transforming beings are different, hence 'not one'; accomplishing this together, hence 'not different'. In summary, being three yet one, hence 'not different'; being one yet three, hence 'not one'. The 'etc.' after 'Seeing the Treasure Tower' refers to the four aspects clearly shown in the previous four texts to eliminate the four textual attachments, roughly as explained before, all four belonging to the perfect teaching (Round Teaching). Starting from 'The tower emerges as two', next is to interpret based on the origin and traces (本跡) of the teachings. First, doubly indicate the two meanings of origin and traces, then explain the reasons for the appearance of the two meanings. The explanation is further divided into four parts: first, the formal explanation; second, 'If the tower is from the earth' below, distinguishing similarities and differences; third, 'If the tower comes' below, judging the explicit and secret; fourth, 'Now taking' below, explaining the objections. The first part is further divided into two points: first, explaining the emergence of the treasure tower, to prove the previous and initiate the following. Second, explaining the treasure tower in the air, to represent the meanings of origin and traces. Therefore, both passages are based on proving the previous, corresponding to the teachings; initiating the following, corresponding to the origin and traces. The initial proof of the previous is further divided into two points: first, based on the true meaning; second, based on great wisdom. Because these two are the words of proof from Prabhutaratna (多寶佛), the past Buddha who appears in the Lotus Sutra. The initial text is divided into three points: first, explaining that the three assemblies are all perfect and true; second, distinguishing the broad and concise, etc.; third, indicating the circulation. The first is as the text shows, in the second text, first speaking of the concise, then speaking of the broad. In the initial text, since the proof has already been repeated, it can only be concise, so only 'true' is said. Moreover, the middle and broad are based on what is to be negated, what is to be negated must be many, what can negate is only one, so in the three assemblies, even if there are four or one, or ten or many, they do not go beyond the true aspect. Secondly, the 'eight negations' mentioned in the middle, are as detailed in the sixth volume of Zhi Guan (《止觀》) citing the text of the Madhyamaka-karika (《中論》). The Madhyamaka-karika elucidates the truth, so it uses the eight negations to praise the Buddha, the treasure tower proving the Lotus Sutra also uses the eight negations to praise the truth, so the event of the treasure tower emerging also represents the eight negations, because the meanings are the same, hence 'The tower is from the earth', etc. 'Also proving' below indicates that proving the circulation is also true. Question: Why not prove the introduction (序分, the introductory section of a sutra)? Answer: Since the main section (正宗分) and the transmission section (流通分) are both true, how could the introduction be false? If so, why not wait until the end of the 'Peaceful Practices' chapter (〈安樂行品〉) and the beginning of the 'Emerging from the Earth' chapter (〈涌出品〉) to prove it? Answer: Because...
〈法師〉中具明人法方軌，現未師弟因果及以處所，天龍作護化人集聽，足辨弘經故多寶出證，證已命覓弘通之人，故引達多往以證今佛益而勸流通，舉持品人以證弘者而勸流通。雖爾，未有始行弘通之法，故重舉安樂行耳。故〈安樂行〉未關〈踴出〉。
次約大慧者，「真實」者，通雖四一別在所顯，故先嘆大慧，次嘆所說所顯之法。大慧只是種智，前已具釋，今但更與不共般若辨同異耳。于中先問，次「釋論」下答，三「如一」下譬。彼般若及此大慧俱能入故，妙法之言一分通智。四「當知」下結二文意同。次「起后明本」者，對跡明本可云本跡。于中為二，先明所起之由。由塔出故請開，由塔開故見佛，由見佛故請加，由得加故在空，由在空故命眾，由命眾故聲徹，由聲徹故眾至，由眾至故生疑，由生疑故得說。言「明玄」等者，略舉經題玄收一部，故云「佛欲以此妙法」等也。「久遠」下明能起所表，表于本地三世益也。久滅今出故云「神通」，現益在說故云「音聲」，誓願不休故盡未來，以此起彼故名為「開」。
問：
經中但云「大慧真實」，有說處證聞說故出，那云證前及起后耶？
答：
文無理有，從此中出尋嘆真實，故知證前，如明起由即是起后。
次「在
【現代漢語翻譯】 現代漢語譯本： 〈法師〉品中詳細說明了具備明智之人應遵循的法則和規範，闡述了現在和未來師父與弟子之間的因果關係以及他們所處的場所。天龍八部作為護法，化生之人聚集聽法，足以證明弘揚佛經的重要性，因此多寶如來現身作證。作證之後，多寶如來命人尋找能夠弘揚流通此經之人，所以引用達多（Devadatta，提婆達多）的例子來證明現在佛陀的益處，並勸勉流通此經。又舉出持品之人的例子來證明弘揚此經者，並勸勉流通此經。即便如此，還沒有開始實行弘揚流通的方法，所以再次強調安樂行（peaceful practices）。因此，〈安樂行〉品與〈踴出〉品沒有關聯。
其次，關於大慧（great wisdom）的解釋，「真實」是指，雖然四種安樂行（peaceful practices）普遍適用，但其特殊性在於所顯現的內容。因此，首先讚歎大慧，然後讚歎所說和所顯現的法。大慧只是種智（seed wisdom），前面已經詳細解釋過，現在只是進一步與不共般若（uncommon prajna）辨別其相同和不同之處。其中，先提出問題，然後在「釋論」之後回答，第三部分用「如一」來比喻。彼般若和此大慧都能進入，所以妙法（wonderful dharma）之言有一部分是共通的智慧。第四部分「當知」之後總結兩段文字的意義相同。其次，「起后明本」是指，對照事蹟來闡明根本，可以稱為本跡（origin and traces）。其中分為兩部分，首先闡明所產生的緣由。由於寶塔出現，所以請求開啟；由於寶塔開啟，所以見到佛陀；由於見到佛陀，所以請求加持；由於得到加持，所以在空中；由於在空中，所以命令大眾；由於命令大眾，所以聲音傳遍；由於聲音傳遍，所以大眾到來；由於大眾到來，所以產生疑問；由於產生疑問，所以得以說法。說到「明玄」等，是簡略地舉出經題，玄妙地概括了整部經，所以說「佛欲以此妙法」等。「久遠」之後闡明能夠產生和所要表達的內容，表達了本地（original ground）的三世利益。久遠滅度現在出現，所以說是「神通」（supernatural powers）；現在的利益在於說法，所以說是「音聲」（voice）；誓願永不停止，所以窮盡未來，用這個來開啟那個，所以稱為「開」（opening）。
問：
經中只說「大慧真實」，因為有說法之處，作證、聽聞說法所以出現，怎麼說是證明之前和開啟之後呢？
答：
文字上沒有，但道理上有。從（多寶如來）從中出現，尋找並讚歎真實，所以知道是證明之前。如同闡明產生的緣由，也就是開啟之後。
其次，「在
【English Translation】 English version: The chapter of 『The Teacher of the Law』 explains in detail the rules and norms that a wise person should follow, elaborates on the causal relationship between present and future teachers and disciples, and the places where they are located. The Nagas and other deities act as protectors, and transformed beings gather to listen to the Dharma, which is sufficient to prove the importance of propagating the sutra. Therefore, Many Treasures Buddha (Prabhutaratna) appears to testify. After testifying, Many Treasures Buddha orders people to find someone who can propagate and circulate this sutra. Therefore, the example of Devadatta is cited to prove the benefits of the present Buddha and to encourage the circulation of this sutra. The example of those who uphold the chapter is also cited to prove those who propagate this sutra and to encourage its circulation. Even so, there is still no method to start propagating and circulating it, so the Peaceful Practices (peaceful practices) are emphasized again. Therefore, the chapter of 『Peaceful Practices』 is not related to the chapter of 『Emerging from the Earth』.
Secondly, regarding the explanation of Great Wisdom, 『Truth』 means that although the four peaceful practices are universally applicable, their particularity lies in what is revealed. Therefore, first praise Great Wisdom, and then praise the Dharma that is spoken and revealed. Great Wisdom is just seed wisdom, which has been explained in detail before. Now, it is only further distinguished from uncommon prajna to distinguish their similarities and differences. Among them, first ask a question, then answer after 『Explanation』, and the third part uses 『as one』 as a metaphor. Both that prajna and this Great Wisdom can enter, so the words of the Wonderful Dharma have a part of common wisdom. The fourth part, after 『Know』, summarizes the meaning of the two paragraphs as the same. Secondly, 『Starting from the traces to illuminate the origin』 means that comparing the traces to clarify the origin can be called origin and traces. It is divided into two parts, the first is to clarify the reasons for the occurrence. Because the stupa appeared, so request to open it; because the stupa was opened, so see the Buddha; because see the Buddha, so request blessings; because get blessings, so in the air; because in the air, so order the masses; because order the masses, so the sound spreads; because the sound spreads, so the masses arrive; because the masses arrive, so doubts arise; because doubts arise, so can speak the Dharma. Speaking of 『Ming Xuan』 etc., it is a brief mention of the title of the sutra, mysteriously summarizing the entire sutra, so it says 『The Buddha wants to use this wonderful Dharma』 etc. After 『Long ago』 clarify what can be produced and what is to be expressed, expressing the benefits of the three worlds of the original ground. Long ago extinguished and now appears, so it is said to be 『supernatural powers』; the present benefit lies in speaking the Dharma, so it is said to be 『voice』; the vow never stops, so exhaust the future, use this to open that, so it is called 『opening』.
Question:
The sutra only says 『Great Wisdom is true』, because there is a place to speak the Dharma, testify, and hear the Dharma, so it appears. How can it be said to be proving before and opening after?
Answer:
There is no (evidence) in the text, but there is in the principle. From (Many Treasures Buddha) appearing from it, searching for and praising the truth, so know that it is proving before. Just like clarifying the reasons for the occurrence, that is, opening after.
Secondly, 『At
空中」亦初約教，「七方便人」見理圓也。次「修得」下本跡也。亦先敘跡，次「若發」下明本。觀心釋中既云「依經修觀」，當知經經皆可修習，柰何章疏都不涉言，故此宗徒行解無廢，消文理觀二義無虧，冀懷道者尊之！尚之！每睹斯旨，恨己所未沾，盤桓經思，頂戴永永。于中三，初明三身各有能表及以所表，初明以觀為因、得法身果，得法身時不獨法身，故云「境智必會」。「如塔」下能表，「境智」下報身，「如釋迦」下能表，「以大報」下應身，「如分身」下能表。次「由多寶」下總舉能表，當知約觀持經方具三身。三「普賢」下引證，得三種身，皆是方等大乘教也。
次「有人」下出舊分文，此下應云十六品，前從彌勒問來但有十品，此是廬山龍意。「太早云云」者，應敘上下文相分齊，以證此師分文太早。如破光宅惟忖之例，此且據本跡之名以破。然準此師意言約身者，以多寶為本、釋迦為跡，前約說者，釋迦自說三週開權及以流通，今所以從名破者，以此師不知今經顯遠諸經所無，方望一代及前跡門乃受本名，何須於此即云本跡？若預密表意則可，然於此分文故成太早。「七寶為塔」者，即七覺七聖財，七聖財謂聞、信、戒、定、進、舍、慚，隨其教位明七深淺，既是佛塔之七又證實經並用
【現代漢語翻譯】 現代漢語譯本 『空中』也初步約定了教義，『七方便人』見證了真理的圓滿。接下來『修得』以下講述了本跡。也是先敘述跡，然後『若發』以下闡明本。觀心釋中既然說『依據經典修習觀法』，應當知道每部經典都可以修習，奈何章疏都沒有涉及，因此這個宗派的修行和理解沒有荒廢，消文和理觀兩種意義沒有缺失，希望有志於求道的人尊重它！推崇它！每當看到這些宗旨，都遺憾自己沒有領悟，在經典中反覆思考，永遠頂禮膜拜。其中分為三部分，首先闡明三身各有能表和所表，首先闡明以觀為因，得到法身果，得到法身時不僅僅是法身，所以說『境智必然會合』。『如塔』以下是能表，『境智』以下是報身，『如釋迦』以下是能表，『以大報』以下是應身，『如分身』以下是能表。接下來『由多寶』以下總括能表，應當知道依據觀法持誦經典才能具備三身。第三『普賢』以下引用證明，得到三種身，都是方等大乘教義。
接下來『有人』以下提出舊的分文方法，以下應該說有十六品，前面從彌勒的提問開始只有十品，這是廬山慧遠（Huiyuan of Mount Lu）的觀點。『太早云云』的意思是，應該敘述上下文的相互關係，來證明這位法師分文太早。如同破斥光宅寺（Guangzhai Temple）只揣測的例子，這裡暫且根據本跡的名稱來破斥。然而按照這位法師的意思說約身，是以多寶如來（Prabhutaratna）為本，釋迦牟尼佛（Sakyamuni）為跡，前面約說者，釋迦牟尼佛自己宣說三週開權以及流通，現在之所以從名稱上破斥，是因為這位法師不知道這部經顯揚了其他經典所沒有的內容，才希望一代時教以及之前的跡門接受本的名稱，何必在這裡就說是本跡？如果預先秘密地表達意思還可以，然而在這裡分文就顯得太早了。『七寶為塔』，就是七覺支（seven factors of enlightenment）和七聖財（seven noble treasures），七聖財是指聞（hearing）、信（faith）、戒（precepts）、定（concentration）、進（effort）、舍（renunciation）、慚（shame），根據其教位闡明七種深淺，既然是佛塔的七寶，又證實了這部經典可以並用。
【English Translation】 English version 『In the air』 also initially agreed upon the teachings, and the 『Seven Expedient Persons』 witnessed the perfection of the truth. Next, 『cultivated and attained』 below discusses the original and manifested aspects (本跡, Honjaku). It also first narrates the manifested aspect, then 『if one generates』 below clarifies the original aspect. Since the Commentary on Contemplating the Mind (觀心釋, Guanxin Shi) says 『relying on the scriptures to cultivate contemplation,』 it should be known that every scripture can be cultivated. However, the commentaries and treatises do not mention it, so this sect's practice and understanding are not abandoned, and the two meanings of interpreting the text and contemplating the principle are not lacking. May those who aspire to the Way respect it! Esteem it! Whenever I see these tenets, I regret that I have not comprehended them, and I repeatedly contemplate the scriptures, bowing in reverence forever. Among them, there are three parts. First, it clarifies that the three bodies (三身, Trikaya) each have what can express and what is expressed. First, it clarifies that taking contemplation as the cause, one obtains the fruit of the Dharma body (法身, Dharmakaya). When one obtains the Dharma body, it is not just the Dharma body alone, so it is said that 『the realm and wisdom must converge.』 『Like a stupa』 below is what can express, 『realm and wisdom』 below is the Reward body (報身, Sambhogakaya), 『like Shakyamuni』 below is what can express, 『with great reward』 below is the Manifestation body (應身, Nirmanakaya), 『like a manifested body』 below is what can express. Next, 『due to Prabhutaratna』 below summarizes what can express. It should be known that only by upholding the scripture through contemplation can one possess the three bodies. Third, 『Samantabhadra』 below cites evidence that obtaining the three kinds of bodies is all from the Vaipulya (方等, Fangdeng) Mahayana teachings.
Next, 『someone』 below presents the old method of dividing the text. Below this, it should be said that there are sixteen chapters. Before, from Maitreya's question, there were only ten chapters. This is the view of Huiyuan (慧遠) of Mount Lu (廬山). 『Too early, etc.』 means that the mutual relationship between the context should be narrated to prove that this master divided the text too early. Like the example of refuting Guangzhai Temple (光宅寺) only speculating, here it is temporarily refuted based on the names of original and manifested aspects. However, according to this master's intention of speaking about the body, Prabhutaratna (多寶如來) is the original, and Shakyamuni Buddha (釋迦牟尼佛) is the manifested. Before, regarding the speaker, Shakyamuni Buddha himself proclaimed the three rounds of opening the provisional and the transmission. The reason why it is refuted from the name now is because this master does not know that this scripture reveals what other scriptures do not have, and only hopes that the teachings of a lifetime and the previous manifested gate will accept the name of the original. Why is it necessary to say original and manifested here? If it secretly expresses the meaning in advance, it is acceptable, but dividing the text here is too early. 『Seven treasures as a stupa』 refers to the seven factors of enlightenment (七覺支) and the seven noble treasures (七聖財). The seven noble treasures refer to hearing (聞), faith (信), precepts (戒), concentration (定), effort (進), renunciation (舍), and shame (慚). According to their teaching positions, the seven depths are clarified. Since it is the seven treasures of the Buddha's stupa, it also confirms that this scripture can be used together.
無作七覺七財，于無作中尚須性德，何況修得。七覺聖財俱修得故，雖分寶別，七寶即塔能所不別，然塔是所依、嚴是能依。「高五百」等者，既塔所表須皆圓釋，豎即因中望果，萬行一行一切行，酬因果中萬德一德一切德，從始至終名之為豎，當位具足名之為橫，凡一切行歷緣對境諦緣度等，無不莊嚴從因至果，若橫若豎皆須有體，方可名為萬善莊嚴。「地者」止「住第一義空」者，然體無明即第一義空，故無明無所破亦無所住，故第一義空即無能住。無能住，故地既無破而破，空亦無住而住。「種種」等者，定慧無多，對暗散說。又定慧遍攝，故亦云多。具如《止觀》攝法中說。「無量慈悲室」者，以龕為室故云「龕室」。重云「亦是」者，重釋室也。室亦名舍，幢亦幡類，如大長者中說。「垂寶」等者，從因至果，果德皆籍因中萬行，由莊嚴故即能下化，如嚴復垂。「四面」等者，即無作四諦也。由四諦四方道風，吹四面四德之香，充而且遍，即是天然四德之理，假修德以遠布。「平等有二」者，「法等」者大慧所觀理也。「同得」者皆用因理以至果也。若所觀理與眾生異不名大慧。「如是如是」等者，「一如法相」者，嘆佛所說稱于實故，「二如根性」者，至第五時不差機故。
「先答第二問」中，問
【現代漢語翻譯】 現代漢語譯本 『無作七覺七財』（無需造作的七種覺悟和七種聖財），在無需造作之中尚且需要本有的性德，更何況是修習而得的呢？七覺（七菩提分）和聖財（七聖財）都是修習而得的，雖然寶物種類不同，但七寶（七種珍寶）即是塔，能依和所依沒有區別。然而，塔是所依之物，莊嚴是能依之行。「高五百」等等，既然塔所代表的含義都需要圓滿解釋，那麼豎向就意味著從因地展望果地，萬行即是一行，一切行，酬報因果中的萬德即是一德，一切德，從始至終稱之為豎向，當下的位置具足一切稱之為橫向，凡是一切行持經歷各種因緣，面對各種境界，如實地觀察因緣，度化眾生等等，無不莊嚴地從因地到果地，無論是橫向還是豎向都需要有本體，才可以稱之為萬善莊嚴。「地者」止「住第一義空」者，然而本體無明即是第一義空，所以無明無所破，也沒有所住，所以第一義空即是沒有能住。沒有能住，所以地既沒有破而破，空也沒有住而住。「種種」等等，定和慧沒有多少之分，是針對昏暗和散亂而說的。而且定和慧普遍攝受一切，所以也說是多。具體如《止觀》中攝法所說。「無量慈悲室」者，因為龕是室，所以說是「龕室」。重複說「亦是」者，是重複解釋室。室也叫做舍，幢也屬於幡的一種，如《大長者》中所說。「垂寶」等等，從因地到果地，果地的功德都憑藉因地中的萬行，因為莊嚴的緣故，就能向下教化，如同莊嚴又垂下來。「四面」等等，就是無作四諦（苦、集、滅、道）。由四諦（四聖諦）四方傳播的佛法之風，吹拂四面四德（常、樂、我、凈）的香氣，充滿而且周遍，這就是天然四德的道理，憑藉修德來遠播。「平等有二」者，「法等」是大慧（指佛的智慧）所觀察的真理。「同得」是都用因地的真理來達到果地。如果所觀察的真理與眾生不同，就不能稱之為大慧。「如是如是」等等，「一如法相」是讚歎佛所說的話語符合實際，「二如根性」是說到了第五個時期，也不會有根機上的差別。 「先回答第二個問題」中，問
【English Translation】 English version 『Non-Action Seven Awakenings and Seven Treasures』 (the seven awakenings and seven noble treasures that do not require contrivance), even in non-contrivance, inherent virtues are still needed, let alone those obtained through cultivation? The Seven Awakenings (Seven Factors of Enlightenment) and the Holy Treasures (Seven Noble Treasures) are both obtained through cultivation. Although the types of treasures are different, the Seven Treasures (seven kinds of precious jewels) are the stupa, and there is no difference between the able and the dependent. However, the stupa is the object of reliance, and adornment is the act of reliance. 『Five hundred high』 and so on, since the meanings represented by the stupa all need to be fully explained, then the vertical direction means looking forward to the fruition from the cause, ten thousand practices are one practice, all practices, repaying the ten thousand virtues in cause and effect is one virtue, all virtues, from beginning to end is called the vertical direction, and the current position is fully equipped is called the horizontal direction. All actions experience various conditions, face various realms, observe the conditions as they are, liberate sentient beings, etc., all adorn from the cause to the effect, whether horizontal or vertical, there must be a body to be called the adornment of ten thousand virtues. 『The ground』 stops 『abiding in the ultimate emptiness』, but the body of ignorance is the ultimate emptiness, so ignorance cannot be broken, nor is there anything to abide in, so the ultimate emptiness is that there is no ability to abide. There is no ability to abide, so the ground is broken without breaking, and the emptiness abides without abiding. 『Various』 and so on, there is not much difference between concentration and wisdom, it is said for the sake of darkness and scattering. Moreover, concentration and wisdom universally embrace everything, so it is also said to be many. Specifically, as said in the Dharma collection in 『Śamatha-Vipassanā』. 『Immeasurable Compassionate Chamber』, because the niche is the chamber, it is said to be 『niche chamber』. Repeating 『also is』 is to repeat the explanation of the chamber. The chamber is also called a house, and the banner also belongs to a kind of pennant, as mentioned in the 『Great Elder』. 『Hanging Treasures』 and so on, from the cause to the effect, the merits of the effect rely on the ten thousand practices in the cause, and because of the adornment, they can teach downward, just like the adornment hanging down again. 『Four sides』 and so on, are the non-action Four Noble Truths (duḥkha, samudaya, nirodha, marga). The wind of the Dharma spread in the four directions by the Four Noble Truths (Four Noble Truths), blowing the fragrance of the four virtues (permanence, bliss, self, purity) on all four sides, full and pervasive, which is the principle of the natural four virtues, relying on cultivation to spread far. 『Equality has two』 , 『Dharma equality』 is the truth observed by great wisdom (referring to the wisdom of the Buddha). 『Same attainment』 is to use the truth of the cause to reach the effect. If the observed truth is different from sentient beings, it cannot be called great wisdom. 『Thus, thus』 and so on, 『One like the Dharma appearance』 is to praise the words spoken by the Buddha as consistent with reality, 『Two like the root nature』 is to say that by the fifth period, there will be no difference in the root nature. 『First answer the second question』, asking
初云地踴，此云東方者何耶？答：東述本緣，踴申昔愿，若所表者，方始表開，地踴表顯。「告比丘」等者，驗具四眾非不說法。「當是多寶」者，
問：
十方世界豈無一佛不得開顯，不開顯者皆應發願，何獨多寶？若不發願佛道不同，若發願者皆合聽經。又諸佛化皆預照機，豈成佛竟不得開顯方始發願？
答：
同與不同、開與不開、有愿無愿皆是隨緣。若宜有愿皆悉盡來，何慮不集？後方發願亦是鑒物。「三變凈土由背舍」等者，
問：
佛有楞嚴三昧之力，何以仍用小乘事禪？又表破三惑，復非所治。
答：
是定聖行攬因成果，果地事用無爽于理，即楞嚴中具諸三昧，非昔因時見禪法界，豈背舍等變過三千？然化佛事宜附小名，故《大論》中亦是準小，故云欲得自在修勝處，欲得廣普修一切，處若但小用唯於三千。又初「一變」下表破三惑者，既楞嚴中即理之事，不妨一一皆破三惑；況今三昧直論功用，破惑乃是所表而已。表前破已表后更破，如僧中與欲者，不必全同僧中法事、故云「如」耳。多寶願力須諸佛集，復令時會知分身多，故此諸佛為開塔集，集又不至但遣侍者，傳問訊等狀如與欲，故諸侍者但申問訊，無說欲辭。「大集若干諸佛與欲」者，
【現代漢語翻譯】 現代漢語譯本
『初云地踴』，這裡說的東方指的是什麼呢？回答：東方敘述根本因緣，地踴表達昔日的誓願，如果所要表達的是，開始顯現，地踴表示顯現。「告比丘」等，驗證具備四眾弟子，並非不說法。「當是多寶（Prabhutaratna，過去佛名）」的意思是： 問： 十方世界難道沒有一佛不得開顯，不開顯的都應該發願，為什麼唯獨多寶（Prabhutaratna）？如果不發願，諸佛的佛道就不同，如果發願了，都應該來聽經。而且諸佛的教化都預先照見時機，難道成佛之後才開始發願？ 答： 相同與不同、開顯與不開顯、有愿與無愿，都是隨順因緣。如果適合發願的都全部到來，還擔心不能聚集嗎？後來才發願也是鑑於事物。「三變凈土由背舍」等，意思是： 問： 佛有楞嚴三昧（Śūraṅgama-samādhi，一種甚深的禪定）的力量，為什麼還要用小乘的事禪？而且表示破除三惑（貪嗔癡），又不是所要對治的。 答： 這是禪定聖行的攬因成果，果地的事用沒有違背道理，即楞嚴（Śūraṅgama）中具備各種三昧（samādhi），不是過去因地時所見的禪法界，難道背舍等能超過三千大千世界？然而化佛的事宜附於小乘之名，所以《大智度論》中也是準用小乘，所以說想要得到自在就修勝處，想要得到廣普就修一切處，如果只是小乘的用處，就只在三千大千世界。而且最初『一變』下表示破除三惑（貪嗔癡），既然楞嚴（Śūraṅgama）中即理之事，不妨一一都破除三惑（貪嗔癡）；何況現在三昧（samādhi）直接論述功用，破除迷惑只是所要表達的而已。表示前面破除之後，表示後面再次破除，如同僧團中給予同意的人，不必完全相同于僧團中的法事，所以說是『如』而已。多寶（Prabhutaratna）的願力需要諸佛聚集，又讓當時法會知道分身很多，所以這些佛爲了開啟寶塔而聚集，聚集又不親自到來，只是派遣侍者，傳遞問候等，狀態如同給予同意，所以諸位侍者只是表達問候，沒有說同意的言辭。「大集若干諸佛與欲」的意思是：
【English Translation】 English version
『The initial clouds and earth leap forth,』 what does this Eastern direction refer to? Answer: The East narrates the fundamental causes and conditions, and the leaping forth expresses past vows. If what is being expressed is the beginning of manifestation, the leaping forth signifies revelation. 『Tell the Bhikshus (monks)』 etc., verifies the presence of the fourfold assembly, not that the Dharma is not being preached. 『It should be Prabhutaratna (meaning 『Abundant Treasures』, name of a past Buddha)』 means: Question: In the ten directions of the world, is there not a single Buddha who cannot be revealed? Those who cannot be revealed should all make vows. Why only Prabhutaratna (Abundant Treasures)? If vows are not made, the Buddha-paths of all Buddhas would be different. If vows are made, all should come to hear the sutra. Moreover, the teachings of all Buddhas foresee the opportune moment. How could one only begin to make vows after becoming a Buddha? Answer: Sameness and difference, revelation and non-revelation, having vows and not having vows, all depend on conditions. If it is appropriate to have vows, all will come. Why worry about not gathering? Making vows later is also based on observing things. 『The three transformations of the pure land are due to the back-release』 etc., means: Question: The Buddha has the power of the Śūraṅgama-samādhi (a profound state of meditative concentration), why still use the meditative practices of the Small Vehicle (Hinayana)? Moreover, it represents breaking the three poisons (greed, hatred, and delusion), yet it is not what needs to be treated. Answer: This is the holy practice of meditative concentration, encompassing causes and achieving results. The functions in the realm of fruition do not deviate from reason. The Śūraṅgama (Śūraṅgama-samādhi) contains all kinds of samādhi (meditative concentration). It is not the realm of meditative Dharma seen in the past during the causal stage. How could the back-release etc., transform beyond the three thousand great thousand worlds? However, the affairs of the manifested Buddha should be attached to the name of the Small Vehicle (Hinayana). Therefore, in the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom), it is also based on the Small Vehicle (Hinayana). Thus, it is said that if one wants to obtain freedom, one should cultivate the superior places; if one wants to obtain vastness and universality, one should cultivate all places. If it is only the use of the Small Vehicle (Hinayana), it is only in the three thousand great thousand worlds. Moreover, the initial 『one transformation』 below represents breaking the three poisons (greed, hatred, and delusion). Since the Śūraṅgama (Śūraṅgama-samādhi) is a matter of principle, it is not harmful to break the three poisons (greed, hatred, and delusion) one by one. Moreover, the current samādhi (meditative concentration) directly discusses function, and breaking delusion is only what is being expressed. It indicates that after breaking in the front, it indicates breaking again in the back, just like those who give consent in the Sangha (monastic community) do not have to be completely the same as the Dharma affairs in the Sangha (monastic community), so it is said to be 『like』 only. The power of Prabhutaratna』s (Abundant Treasures) vow requires the gathering of all Buddhas, and also lets the assembly at that time know that there are many emanations. Therefore, these Buddhas gather to open the treasure pagoda, but they do not come in person, but only send attendants to convey greetings, etc., in a state like giving consent. Therefore, the attendants only express greetings and do not say words of consent. 『The great gathering of many Buddhas giving consent』 means:
于欲色二界大空亭中，廣集十方一切諸佛。二十一云：「南方有佛名曰金藏，彼諸菩薩見光明已，問于彼佛。彼佛答云：北方世界有佛，名釋迦牟尼，欲為大眾說法破大憍慢，遣使從我索欲。我今與之。余方亦爾，各令一大菩薩與十恒沙諸菩薩等來此偈贊，亦無別欲詞。」《大品》亦千佛同說。今已開權，次欲顯遠，使諸佛道同，故令諸佛與欲。有人問：眾俱在空，分身何故猶處於地？今答：時眾已聞跡門開權，初入寂光之土，故以居空表之；分身示跡，各有所化之土，故居地以表之。又釋迦不久顯本，亦先居空以表之，各有其致不須疑也。「爾時釋迦」下亦約所表為開權者，多寶本為證經故來，應令眾見，佛身表實、塔開表權，故開塔表開權，見佛表顯實。有人於此立本跡者，不然。本文在下，
問：
凡云本跡本應勝蹟，望下本門則釋迦顯本、舍那猶跡，何以跡勝而本劣耶？
答：
此義不然。舍那是跡中之跡，自望本時遮那為本，釋迦開已望跡成妙，舍那跡妙，跡妙猶粗，具如《玄》文字門十妙。
《經》「見二」至「加趺坐」者，《法華論》云：「為顯三身為成大事」。「八萬二萬」者，八萬在〈法師品〉初，二萬在〈持品〉之首，偈中「第二八行半頌分身佛集」者，上文有
【現代漢語翻譯】 現代漢語譯本：在欲界和色界之間廣闊的空中樓閣中，聚集了十方一切諸佛。第二十一章說：『南方有佛，名號為金藏（Jin Zang，佛名），那裡的菩薩們見到光明后，向金藏佛請問。金藏佛回答說：北方世界有佛，名號為釋迦牟尼（Shijia Muni，佛名），想要為大眾說法，破除他們的巨大驕慢，所以派遣使者向我索取同意。我現在同意了。其他方位的佛也是如此，各自派遣一位大菩薩與十恒河沙數般的菩薩等來到這裡，用偈頌讚嘆，也沒有其他的要求。』《大品般若經》中也是千佛共同宣說。現在已經開啟了權巧方便之門，接下來想要顯現久遠的真實，使諸佛的道相同，所以讓諸佛給予同意。有人問：諸佛大眾都聚集在空中，為什麼釋迦牟尼佛的分身仍然處於地上？現在回答：當時的大眾已經聽聞了跡門開啟權巧方便，初步進入了寂光凈土，所以用居於空中來表示；分身示現事蹟，各有其所教化的國土，所以用居於地上來表示。而且釋迦牟尼佛不久之後將顯現本源，也先居於空中來表示，各有其原因，不需要懷疑。』爾時釋迦』以下也是就所表示的意義來說開啟權巧方便。多寶佛（Duo Bao，佛名）本來是爲了證明經典的真實性而來的，應該讓大眾見到，佛身表示真實，寶塔打開表示權巧方便，所以打開寶塔表示開啟權巧方便，見到佛身表示顯現真實。有人在這裡建立本跡之說，是不對的。本文在下面。 問：凡是說本跡，本應該勝過跡，如果以下面的本門來看，那麼釋迦牟尼佛顯現本源，舍那佛（She Na，佛名，通常指盧舍那佛）仍然是跡，為什麼跡勝過本而本反而不如跡呢？ 答：這種說法不對。舍那佛是跡中的跡，從自身來看本源時，舍那佛是本，釋迦牟尼佛開啟之後，從跡來看就成就了妙，舍那佛的跡是妙的，但跡妙仍然是粗糙的，具體如《玄義》文字門十妙所說。 《經》中『見二』到『加趺坐』， 《法華論》說：『爲了顯現三身，成就大事』。『八萬二萬』，八萬在《法師品》的開頭，二萬在《持品》的開頭，偈頌中『第二八行半頌分身佛集』，上文有。
【English Translation】 English version: In the vast pavilion in the air between the Desire Realm and the Form Realm, all Buddhas from the ten directions gathered. Chapter 21 says: 'In the south, there is a Buddha named Jin Zang (Golden Treasury Buddha), and the Bodhisattvas there, upon seeing the light, asked that Buddha. That Buddha replied: In the northern world, there is a Buddha named Shijia Muni (Sakyamuni Buddha), who wishes to expound the Dharma for the masses and break their great arrogance, so he sent an envoy to request my consent. I now grant it. The Buddhas in other directions are also doing the same, each sending a great Bodhisattva with ten Ganges sands of Bodhisattvas to come here and praise with verses, without any other requests.' The Mahaprajnaparamita Sutra also mentions a thousand Buddhas speaking in unison. Now that the expedient means have been opened, the next step is to reveal the distant reality, so that the paths of all Buddhas are the same, hence the Buddhas are asked to give their consent. Someone asks: Since the assembly is in the air, why does the manifested body still remain on the ground? The answer is: The assembly at that time had already heard the opening of the trace gate and initially entered the Land of Tranquil Light, so residing in the air symbolizes this; the manifested body shows traces, each having its own land to transform, so residing on the ground symbolizes this. Moreover, Shakyamuni Buddha will soon reveal his original nature, and he also first resides in the air to symbolize this, each having its own reason, so there is no need to doubt. 'At that time, Shakyamuni' below also refers to the opening of expedient means in terms of what is being represented. Duo Bao (Prabhutaratna Buddha) originally came to testify to the truth of the sutra, so the assembly should see him, the Buddha's body represents reality, and the opening of the stupa represents expedient means, so opening the stupa represents opening expedient means, and seeing the Buddha represents revealing reality. It is incorrect for someone to establish the theory of original and manifested traces here. The main text is below. Question: Whenever we speak of original and manifested traces, the original should surpass the manifested traces. If we look at it from the perspective of the original gate below, then Shakyamuni Buddha reveals his original nature, and She Na (Vairocana Buddha) is still a trace. Why is the trace superior and the original inferior? Answer: This view is incorrect. She Na is the trace within the trace. When viewed from the perspective of the original nature, She Na is the original. After Shakyamuni Buddha opens it, viewing it from the trace, it becomes wonderful. She Na's trace is wonderful, but the wonderful trace is still coarse, as described in the ten subtleties of the original gate in the text of Profound Meaning. In the Sutra, from 'seeing two' to 'sitting in the lotus position', the Lotus Sutra Treatise says: 'To reveal the three bodies and accomplish great deeds.' 'Eighty thousand and twenty thousand', eighty thousand are at the beginning of the Teacher of the Dharma Chapter, and twenty thousand are at the beginning of the Holding Chapter. In the verse 'The second eight and a half lines praise the gathering of manifested Buddhas', the above text has it.
七，今頌甚略仍不次第。初三行頌第二應集，義兼大樂說欲見及以請集；次一行頌土凈；次四行半頌諸佛同來。明難持中《經》云「八萬四千皆不及」者，八萬之名不必全大，具如《止觀》第一記引《俱舍》、《報恩》等經，乃至十二部亦通大小，具如《玄》文說法妙中「但令他得小六神通，亦未為難若立有頂」，此約不得通者為況，故知圓經暫讀暫說，誠為不易。「若有能持則持佛身」者，體宗用三，衣座室三，即三身故。
釋提婆達多品
注四釋中唯無觀心，初因緣中但通語感應，故云「生時」等也。
問：
惡人出世何名感應？
答：
令無量人不敢造惡。
「天熱」者，從事說耳。
問：
何無四悉？
答：
義立非無，見者喜其己身不作，即世界。不作善生，即為人也。不作惡邊，即對治也。無障果事，即第一義。
「因行」下約教，理順即圓教，事逆即三教，唯圓教意逆即是順，自餘三教逆順定故。本跡中言同眾生病者，《大經》云「提婆達多必不破僧」。《報恩經》云：「若有人言提婆達多實是惡人入阿鼻獄者，無有是處。」《大云經》云：「提婆達多不可思議，所修行業同於如來。」諸新舊章皆云什譯元無此品，並準齊
【現代漢語翻譯】 現代漢語譯本 七，現在的頌文非常簡略，而且沒有按照順序排列。最初的三行頌文對應于第二應集，其意義兼顧了大樂說（Mahasukhavyakarana，偉大的快樂演說）中想要見到佛以及請求佛集會的願望；接下來的一行頌文讚美了國土的清凈；再接下來的四行半頌文讚美了諸佛一同前來。《法華經》中闡明難以受持的部分，經文中說『八萬四千法門都比不上』，這裡的八萬之名不必全部都是大的法門，具體可以參考《止觀》第一記引用的《俱舍論》、《報恩經》等經典，乃至十二部經也貫通大小乘，具體可以參考《玄》文說法妙中『只要能讓其他人得到小六神通，也不算難事，如果要在有頂天之上建立道場』，這是以不能得到神通的人作為比喻，所以知道圓教經典哪怕只是暫時讀誦、暫時宣說，確實是不容易的。『如果有人能夠受持，那就是受持佛身』，從體、宗、用三個方面來說，衣服、座位、住所這三個方面，就是三身（Trikaya，法身、報身、應身）的體現。
釋提婆達多品
註釋四釋中唯獨沒有觀心，最初的因緣中只貫通語言的感應，所以說『出生時』等等。
問：
惡人出世，為什麼說是感應？
答：
爲了讓無數的人不敢作惡。
『天熱』，是從事情上來說的。
問：
為什麼沒有四悉檀（Catus-siddhanta，四種成就）？
答：
從意義上來說並非沒有，見到惡人，人們會慶幸自己沒有做惡，這就是世界悉檀（lokasiddhanta，世間悉檀）。不做惡事，就能善生，這就是為人悉檀（purushasiddhanta，為人悉檀）。不做惡事，就能對治煩惱，這就是對治悉檀（pratipakshasiddhanta，對治悉檀）。沒有障礙，就能證得果位，這就是第一義悉檀（paramarthasiddhanta，第一義悉檀）。
『因行』以下是從教義上來說的，從理上順應就是圓教，從事上違逆就是三教，只有圓教的意義是違逆反而順應，其餘的三教違逆和順應都是確定的。本跡中說和眾生有同樣的病，《大涅槃經》說『提婆達多（Devadatta，佛陀的堂兄弟）必定不會破壞僧團』。《報恩經》說：『如果有人說提婆達多確實是惡人，會墮入阿鼻地獄，這是不可能的。』《大云經》說：『提婆達多不可思議，他所修的行業和如來一樣。』各種新舊的章疏都說鳩摩羅什（Kumarajiva，著名譯經師）翻譯的版本原本沒有這一品，都按照齊朝的譯本為準。
【English Translation】 English version 7. The current verses are very brief and not in order. The first three lines of verses correspond to the Second Assembly, with the meaning encompassing the desire to see the Buddha and the request for the Buddha to convene in the Great Bliss Discourse (Mahasukhavyakarana). The next line of verses praises the purity of the land. The following four and a half lines of verses praise the Buddhas coming together. In the section of the Lotus Sutra clarifying the difficulty of upholding, the sutra says 'Eighty-four thousand Dharma gates are not comparable.' The name 'eighty thousand' here does not necessarily mean all large Dharma gates. Refer to the Mohe Zhiguan's First Record, which cites the Abhidharmakosa, Baoen Jing (Sutra of Repaying Kindness), and other scriptures. Even the twelve divisions of scriptures encompass both Mahayana and Hinayana. Refer to the Xuan text's wonderful explanation of Dharma, 'It is not difficult to enable others to attain minor six supernormal powers, but it would be if one were to establish a practice place above the Peak of Existence.' This uses those who cannot attain supernormal powers as an analogy. Therefore, know that even temporarily reading or expounding the Perfect Teaching sutras is indeed not easy. 'If one can uphold it, then one is upholding the Buddha's body.' From the aspects of essence, function, and application, the three aspects of clothing, seat, and dwelling are the embodiment of the Three Bodies (Trikaya).
Chapter on Devadatta
Among the four explanations in the commentary, only contemplation of the mind is missing. In the initial cause and condition, only verbal response is connected, hence the phrase 'at the time of birth,' etc.
Question:
Why is the appearance of an evil person considered a response?
Answer:
To prevent countless people from daring to commit evil.
'The weather is hot' is spoken from the perspective of events.
Question:
Why are there no Four Siddhantas (Catus-siddhanta)?
Answer:
In terms of meaning, it is not absent. Upon seeing an evil person, people rejoice that they have not committed evil themselves; this is the Worldly Aspect (lokasiddhanta). Not committing evil deeds leads to good rebirth; this is the Personal Aspect (purushasiddhanta). Not committing evil deeds allows one to counteract afflictions; this is the Antidotal Aspect (pratipakshasiddhanta). Without obstacles, one can attain the fruit; this is the Ultimate Meaning Aspect (paramarthasiddhanta).
The phrase 'causal practice' below refers to the teachings. Alignment with principle is the Perfect Teaching; opposition in events is the Three Teachings. Only in the Perfect Teaching is opposition actually alignment; in the other three teachings, opposition and alignment are fixed. The statement in the Original and Manifested that they share the same illness as sentient beings, the Mahaparinirvana Sutra says, 'Devadatta (Buddha's cousin) will certainly not break the Sangha.' The Baoen Jing says, 'If anyone says that Devadatta is truly an evil person who will fall into Avici Hell, that is not possible.' The Dayun Sutra says, 'Devadatta is inconceivable; his practices are the same as the Tathagata.' Various new and old commentaries all say that Kumarajiva's (famous translator) translation originally did not have this chapter, and they all follow the Qi dynasty version.
宋錄云，上定林寺釋法獻于于闐國得梵本來，瓦官寺沙門釋法意，齊永明八年十二月譯訖，仍自別行。至梁初有滿法師講經百遍，于寺燒身，乃以此品置〈持品〉前，亦未行天下。至梁末有西天竺國沙門拘羅那陀，此云真諦，重譯此品置〈寶塔〉后。今謂若準《正法華》，西晉時譯已有此品，則梵本不無。若觀所譯，全似什公文體。若準嘉祥三義度量，一者外國相傳，流沙已來多無此品，恐什公未見。今謂什公親游五竺，豈獨流沙？二者什公譯經多好存略，如《智度》、《百論》之流。此亦不然，西方好廣但略其重，豈可全除正文一品？三云〈寶塔〉命人〈持品〉應命，以〈提婆〉間者，全成剩經，何以安此？今文不云真諦重譯，復雲南岳私安，若必真諦重譯不虛，何妨本譯江東未有。以此驗之，乃成三人俱契經理，望嘉祥三義，全不可依。涉法師云：「不合安此，〈授記〉、〈調達〉應安〈授學無學記品〉中，后智積后應安〈神力品〉內。」今謂若爾，于闐應將兩握經來，法意乃有補接之過，若爾何不〈學無學記〉無學將入千二百中，學人自為一品，況提婆達多不云得果，那忽安置學無學中？
「兩存兩沒」者，文云：此經是五年譯之。東安法師云：七年三月十六日譯訖。慧遠經序同。或云：弘始十年二月譯
【現代漢語翻譯】 現代漢語譯本：宋朝的記錄說，上定林寺的釋法獻在於闐國（Khotan，古代西域國名）得到了梵文字，瓦官寺的沙門釋法意在齊永明八年（公元490年）十二月翻譯完成，並獨自流通。到了梁朝初期，有滿法師講解《法華經》一百遍，在寺廟燒身供佛，於是將此品放在《持品》（Dharani-parivarta）之前，但也沒有在天下流通。到了梁朝末年，有西天竺國（Western India）的沙門拘羅那陀（Kulanatha），漢譯為真諦（Paramārtha），重新翻譯此品，放在《寶塔品》（Stūpa-darśana-parivarta）之後。現在有人說，如果按照《正法華經》，西晉時期的譯本已經有此品，那麼梵文字並非沒有。如果看所翻譯的內容，完全像是鳩摩羅什（Kumārajīva）的文體。如果按照嘉祥（Jixiang，隋代三論宗大師吉藏的字）的三種義理來衡量，一是外國相傳，從流沙（desert）以來大多沒有此品，恐怕鳩摩羅什沒有見過。我認為鳩摩羅什親自遊歷五天竺（India），難道僅僅是流沙？二是鳩摩羅什翻譯經典大多喜歡保留簡略，如《智度論》（Mahāprajñāpāramitopadeśa）、《百論》（Śata-śāstra）之類。這種說法也不對，西方喜歡廣博但省略其重複，怎麼可以完全刪除正文一品？三是說《寶塔品》命令人，《持品》應該回應，因為《提婆達多品》（Devadatta-parivarta）的間隔，完全成了多餘的經文，怎麼安置它？現在的經文沒有說真諦重新翻譯，又說是南嶽慧思（Huisi）私自安插，如果一定說真諦重新翻譯不虛假，何妨說原本的翻譯在江東沒有。用這些來驗證，就成了三個人都符合經義，希望嘉祥的三種義理，完全不可依靠。涉法師說：『不應該安插此品，《授記品》（Vyākaraṇa-parivarta）、《調達品》應該安插在《授學無學人記品》（Śaikṣāśaikṣā-vyākaraṇa-parivarta）中，後面的智積菩薩應該安插在《神力品》（Tathāgata-ṛddhi-vikurvāṇa-nirdeśa-parivarta）內。』我認為如果這樣，于闐國應該拿來兩卷經，法意才有補接的過錯，如果這樣為什麼《學無學記》中無學之人將進入一千二百人中，學人自己成為一品，況且提婆達多沒有說得到果位，怎麼忽然安置在學無學中？ 『兩存兩沒』，經文說：這部經是五年翻譯的。東安法師說：七年三月十六日翻譯完成。慧遠的經序也相同。或者說：弘始十年二月翻譯。
【English Translation】 English version: The Song Dynasty records state that the monk Faxian of Shangdinglin Temple obtained a Sanskrit version in Khotan (an ancient kingdom in the Western Regions), and the monk Fayi of Waguan Temple completed the translation in the twelfth month of the eighth year of the Yongming era of the Qi Dynasty (490 AD), and circulated it independently. In the early Liang Dynasty, there was a Dharma master named Man who lectured on the Lotus Sutra one hundred times and burned himself in the temple as an offering to the Buddha. Therefore, he placed this chapter before the Dharani-parivarta (Chapter on Holding), but it did not circulate throughout the country. At the end of the Liang Dynasty, there was a monk from Western India named Kulanatha, translated as Paramārtha, who re-translated this chapter and placed it after the Stūpa-darśana-parivarta (Chapter on the Appearance of the Jeweled Stupa). Now some say that if according to the Saddharma-puṇḍarīka-sūtra, the translation from the Western Jin Dynasty already had this chapter, then the Sanskrit version was not without it. If you look at the translated content, it is entirely like the style of Kumārajīva. If measured according to the three meanings of Jixiang (Master Jizang of the Three Treatise School in the Sui Dynasty), one is that it has been passed down from foreign countries, and most of them have not had this chapter since the desert, I am afraid Kumārajīva has not seen it. I think Kumārajīva personally traveled to the Five Indias, is it just the desert? Second, Kumārajīva often liked to keep it brief when translating scriptures, such as the Mahāprajñāpāramitopadeśa and the Śata-śāstra. This statement is also incorrect. The West likes to be broad but omits its repetition. How can a chapter of the main text be completely deleted? Third, it is said that the Stūpa-darśana-parivarta commands people, and the Dharani-parivarta should respond. Because of the interval of the Devadatta-parivarta (Chapter on Devadatta), it has become a superfluous scripture. How to place it? The current scripture does not say that Paramārtha re-translated it, but that Huisi of Nanyue privately inserted it. If it is certain that Paramārtha's re-translation is not false, why not say that the original translation did not exist in Jiangdong. Using these to verify, it becomes that all three people conform to the meaning of the scriptures. I hope that the three meanings of Jixiang are completely unreliable. Dharma Master She said: 'This chapter should not be inserted. The Vyākaraṇa-parivarta (Chapter on Prophecies) and the Devadatta-parivarta should be inserted in the Śaikṣāśaikṣā-vyākaraṇa-parivarta (Chapter on the Prophecy Concerning Those Who Are to Be Taught and Those Who Have Nothing Further to Learn), and the later Zhiji Bodhisattva should be inserted in the Tathāgata-ṛddhi-vikurvāṇa-nirdeśa-parivarta (Chapter on the Supernatural Power of the Thus Come One).' I think if this is the case, Khotan should have brought two volumes of scriptures, and Fayi would have the fault of supplementing them. If so, why not the non-learners in the Śaikṣāśaikṣā-vyākaraṇa-parivarta enter the one thousand two hundred, and the learners become a chapter by themselves? Moreover, Devadatta did not say that he had attained the fruit, how could he suddenly be placed in the learners and non-learners? 'Two exist and two do not exist', the scripture says: This scripture was translated in five years. Dharma Master Dongan said: It was translated on March 16th of the seventh year. Huiyuan's scripture preface is the same. Or it is said: It was translated in February of the tenth year of Hongshi.
竟。不同之事未可追尋。竺法護太康元年八月十一日譯訖，為十一卷，名「正法華」，亦云八卷，出聶道真錄，此兩存本也。次有沙門支道根，晉咸康元年譯為五卷，名「方等法華」。外國沙門支強梁接，魏甘露元年七月于交州譯，彼沙門釋道敷筆受為六卷，名「法華三昧」，出姚錄、魏錄。武丘道亮云：「有五本，四如前，更有《薩云分陀利》本，既存於世，乃成三存。」「睿開九轍」者，什譯才畢睿便講之，開為九轍，時人呼為九轍法師。一者昏聖相扣轍，即序品是。次有七轍即是正宗，一者涉教歸真轍，為上根人；二者興類潛彰轍，為中根人；三者述窮通昔轍，中根領解；四者彰因進悟轍為下根人，即化城授記；五讚揚行李轍，即法師品為如來使；六本跡無生轍，即多寶品，多寶不滅釋迦不生，多寶為本釋迦為跡，本既不滅跡豈有生？本跡雖殊不思議一。七舉因徴果轍，即踴出壽量品，彌勒舉因徴果佛舉壽量因果所由。八稱揚遠濟轍，即隨喜去訖，經屬流通也。名目甚美而宗體不顯。睿公又有二十八品生起，甚有眉目於今無妨，但品旨未彰，而不的語遠本，但云因果，何成發跡？「四瀆」者，江、河、準、濟。意雲天下大同。「提婆達多」至「為五逆」者，《俱舍》云：「殺父、殺母、殺阿羅漢、破和合僧、出
【現代漢語翻譯】 現代漢語譯本 竟。不同的事情是無法追尋的。竺法護于太康元年八月十一日翻譯完成，共十一卷，名為《正法華》，也有說是八卷的，出自聶道真的記錄，這是現存的兩個版本。之後有沙門支道根，在晉咸康元年翻譯為五卷，名為《方等法華》。外國沙門支強梁接，在魏甘露元年七月于交州翻譯，由沙門釋道敷筆受，共六卷，名為《法華三昧》，出自姚秦和北魏的記錄。武丘道亮說：『有五個版本，四個和前面說的一樣，還有一個《薩云分陀利》本，既然存在於世，就成了現存的三個版本。』 『睿開九轍』指的是，鳩摩羅什翻譯完成之後，慧睿就講解這部經，分爲了九個綱要，當時的人稱他為九轍法師。第一個是昏聖相扣轍，就是序品。接下來的七個綱要就是正宗部分，第一個是涉教歸真轍，是為上根之人說的；第二個是興類潛彰轍，是為中根之人說的；第三個是述窮通昔轍，中根之人領悟理解；第四個是彰因進悟轍，是為下根之人說的，就是化城喻品和授記品；第五個是讚揚行李轍，就是法師品，講的是如來使者；第六個是本跡無生轍，就是多寶品，多寶如來不滅，釋迦牟尼佛不生，多寶是本，釋迦是跡，本既然不滅，跡怎麼會有生？本和跡雖然不同，但不可思議地是一體的。第七個是舉因徴果轍，就是涌出品和壽量品，彌勒菩薩舉因來徵詢果，佛舉壽量的因果由來。第八個是稱揚遠濟轍，就是隨喜功德品到經文結束，屬於流通部分。名目雖然很好，但是宗體的意義不明顯。慧睿公還有二十八品的生起，很有條理，現在看來也沒有妨礙，但是品的主旨沒有彰顯，而且沒有明確地說明根本，只是說了因果，怎麼能算是發跡呢？ 『四瀆』指的是江、河、淮、濟。意思是天下大同。 『提婆達多』到『為五逆』，《俱舍論》中說：『殺父（father）、殺母（mother）、殺阿羅漢（Arhat，已證得阿羅漢果位的聖者）、破壞僧團的和合（causing dissension in the Sangha，僧伽，佛教僧團）、身出血（shedding the blood of a Buddha，使佛陀身體出血）。』
【English Translation】 English version End. Different matters cannot be traced. Dharmaraksa (竺法護) completed the translation on the eleventh day of the eighth month of the first year of the Taikang era, totaling eleven volumes, named 'Correct Dharma Flower' (正法華), also said to be eight volumes, from Nie Daozhen's record, these are the two extant versions. Next, there was the monk Zhi Daogen (支道根), who translated it into five volumes in the first year of the Xiankang era of the Jin Dynasty, named 'Square and Equal Dharma Flower' (方等法華). The foreign monk Zhi Qianliangjie (支強梁接) translated it in the seventh month of the first year of the Ganlu era of the Wei Dynasty in Jiaozhou, with the monk Shi Daofu (釋道敷) taking notes, totaling six volumes, named 'Dharma Flower Samadhi' (法華三昧), from the Yao Qin and Northern Wei records. Wuqiu Daoliang (武丘道亮) said: 'There are five versions, four are as mentioned before, and there is also a 'Sāgaranāgarāja-paripṛcchā' (薩云分陀利) version, since it exists in the world, it becomes the three extant versions.' 'Rui's Nine Tracks' refers to the fact that after Kumārajīva (鳩摩羅什) completed the translation, Hui Rui (慧睿) lectured on this scripture, dividing it into nine outlines, and people at the time called him the Nine Tracks Dharma Master. The first is the Confused Saint Interlocking Track, which is the Introduction Chapter. The next seven outlines are the main section, the first is the Crossing Teachings Returning to Truth Track, which is for people of superior capacity; the second is the Arousing Categories Subtly Revealing Track, which is for people of middle capacity; the third is the Narrating Exhausting Past Track, which people of middle capacity understand; the fourth is the Manifesting Cause Advancing Enlightenment Track, which is for people of inferior capacity, namely the Parable of the Magic City and the Prophecy Chapters; the fifth is the Praising Conduct Track, which is the Teacher of the Dharma Chapter, speaking of the Tathāgata's envoy; the sixth is the Original Trace No-Birth Track, which is the Treasure Tower Chapter, Prabhūtaratna (多寶) does not perish, Śākyamuni (釋迦) does not arise, Prabhūtaratna is the origin, Śākyamuni is the trace, since the origin does not perish, how can the trace arise? Although the origin and trace are different, they are inconceivably one. The seventh is the Raising Cause Questioning Effect Track, which is the Emerging from the Earth and the Duration of Life Chapters, Maitreya (彌勒) raises the cause to inquire about the effect, the Buddha raises the cause and effect of the duration of life. The eighth is the Extolling Far Reaching Track, which is from the Joyful Acceptance Chapter to the end of the scripture, belonging to the circulation section. The names are very good, but the meaning of the essence is not clear. Hui Rui also had the arising of twenty-eight chapters, which is very organized, and there is no harm in looking at it now, but the main point of the chapters is not revealed, and it does not clearly explain the root, only talking about cause and effect, how can it be considered the beginning? 'The Four Rivers' refers to the Yangtze (江), Yellow (河), Huai (淮), and Ji (濟) Rivers. It means universal harmony under heaven. 'Devadatta' (提婆達多) to 'as the Five Heinous Offenses', the Abhidharmakośa (《俱舍》) says: 'Killing one's father (father), killing one's mother (mother), killing an Arhat (阿羅漢, a saint who has attained the state of Arhat), causing dissension in the Sangha (僧伽, the Buddhist monastic community), shedding the blood of a Buddha (shedding the blood of a Buddha).'
佛身血」。今初云「破僧」，略如前目連緣中及《止觀》第一記。「出血」者，如佛在阿耨達泉告舍利弗：「往昔世于羅悅祇，有長者名須檀，財富七珍，子名須摩提。父命終后其異母弟名修耶舍，須摩提設計不與彼財分者，唯當殺之。便語弟言：詣耆阇崛山，有所論說。弟即可之。即執弟手將至懸崖，推弟崖底以石𡸠之，即便命終。佛告舍利弗：爾時長者今大王是，須摩提者即我身是，異母弟者即調達是。以是因緣，無數千劫入餓鬼中，入𡸠山地獄，以殘緣故我于耆阇崛山經行，提婆達多於高崖，舉石長三丈闊丈六，以擲我頭。耆阇崛山神名鞞羅，以手接石，小片迸墮傷佛母指，出於佛血。」出《興起行經》。教阿阇世放醉象等，具如《釋簽》第三。余文可見。具列在諸經論。《俱舍．業品》云：「五並業障攝，約處人除北，約人除扇搋，四身一語業，三殺一虛誑，一殺生加行，無間一劫熟，隨罪增苦增，入比丘分二，以為所破僧。」言「若作」等者，如文，調達但有破、出、殺三逆，兼放象、毒爪二殺方便，正兼方便且云五耳。論有同類五逆，謂污母無學尼，殺住定菩薩及有學聖者，殺有學聖者，殺羅漢同類，奪僧和合緣，是破僧同類；破壞窣睹波是出血同類。不以放象、毒爪為同類者，彼是方便，非同類故。《
{ "translations": [ "現代漢語譯本：佛身出血』。現在最初說『破僧』，大致如前文目連的因緣故事中以及《止觀》第一的記載。『出血』，例如佛在阿耨達泉告訴舍利弗：『過去世在羅悅祇，有一位長者名叫須檀（意為善施），擁有豐富的七寶財富，他的兒子名叫須摩提（意為善慧）。父親去世后，他的異母弟弟名叫修耶舍（意為名譽），須摩提計劃不給他財產，只想殺了他。於是告訴弟弟說：到耆阇崛山（意為鷲峰山），有事要商量。弟弟同意了。須摩提就拉著弟弟的手，將他帶到懸崖邊，把弟弟推下懸崖，用石頭砸他，弟弟當場死亡。佛告訴舍利弗：當時的長者就是現在的大王，須摩提就是我的前身，異母弟弟就是提婆達多（意為天授）。因為這個因緣，無數千劫墮入餓鬼道中，進入𡸠山地獄，因為殘餘的業緣，我在耆阇崛山經行時，提婆達多在高崖上，舉起一塊長三丈寬一丈六的石頭，向我的頭部扔來。耆阇崛山的山神名叫鞞羅（意為金剛），用手接住了石頭，小碎片飛濺掉落，傷了佛的腳趾，流出了佛血。』出自《興起行經》。教唆阿阇世（意為未生怨）放出醉象等事，詳細情況見《釋簽》第三。其餘內容可以參考原文。詳細列在各經論中。《俱舍．業品》說：『五逆罪都屬於業障所攝，就處所而言，除了北俱盧洲，就人而言，除了扇搋（意為閹人），四種是身業，一種是語業，三種是殺業，一種是虛誑語，一種是殺生加行，無間地獄一劫受報，隨著罪業的增加，痛苦也增加，如果進入比丘的僧團，則分為二種，作為所破的僧團。』說到『如果作』等，如文中所說，提婆達多隻有破僧、出血、殺阿羅漢三種逆罪，加上放象、毒爪兩種殺人方便，正罪和方便罪加起來暫且說是五種。論中有同類的五逆罪，即玷污母親或無學尼，殺害住于禪定的菩薩以及有學聖者，殺害有學聖者，殺害與阿羅漢同類的人，破壞僧團的和合因緣，這些是破僧的同類罪；破壞窣堵波（意為佛塔）是出血的同類罪。不把放象、毒爪作為同類罪的原因是，它們是方便手段，不是同類罪。」 ], "english_translations": [ "English version: 『Causing a Buddha to bleed.』 Now, the initial mention of 『splitting the Sangha』 is roughly similar to the story of Maudgalyayana and the first record in 『Zhi Guan』. 『Bleeding』 is exemplified by the Buddha telling Shariputra at Anavatapta Lake: 『In a past life in Rajagriha, there was a wealthy elder named Sudana (meaning 『good giver』), possessing abundant seven treasures. His son was named Sumati (meaning 『good wisdom』). After the father's death, his half-brother was named Suyasha (meaning 『good fame』). Sumati planned to deprive him of his inheritance and wanted to kill him. So he told his brother: Let's go to Ghrdhrakuta Mountain (meaning 『Vulture Peak Mountain』), I have something to discuss. The brother agreed. Sumati then took his brother's hand and led him to a cliff, pushed him off the cliff, and crushed him with stones, causing his immediate death. The Buddha told Shariputra: The elder at that time is the current king, Sumati was my past self, and the half-brother was Devadatta (meaning 『heaven-given』). Because of this cause, I fell into the preta realm for countless kalpas, entered the Avici hell, and due to the remaining karma, while I was walking on Ghrdhrakuta Mountain, Devadatta, from a high cliff, threw a stone three zhang long and one zhang six wide at my head. The mountain deity of Ghrdhrakuta Mountain, named Vimala (meaning 『stainless』), caught the stone with his hand, but a small fragment splashed and injured the Buddha's toe, causing Buddha's blood to flow.』 This is from the 『Xing Qi Xing Jing』. Instigating Ajatashatru (meaning 『unborn enemy』) to release drunken elephants, etc., is detailed in the third volume of 『Shi Qian』. The remaining content can be found in the original text. It is listed in detail in various sutras and shastras. The 『Kosha, Karma Chapter』 says: 『The five heinous offenses are all included in karmic obstacles. In terms of location, excluding Uttarakuru; in terms of people, excluding eunuchs; four are bodily actions, one is verbal action, three are killing, one is false speech, one is the preparatory act of killing, retribution in Avici hell for one kalpa, as sins increase, suffering also increases. If entering the Sangha of bhikshus, it is divided into two, as the Sangha to be split.』 Speaking of 『if doing』 etc., as the text says, Devadatta only has the three heinous offenses of splitting the Sangha, causing a Buddha to bleed, and killing an arhat, plus the two skillful means of killing people by releasing elephants and using poisoned claws. The principal offense and the skillful means are temporarily said to be five. The treatise has similar five heinous offenses, namely, defiling one's mother or a non-learning nun, killing a bodhisattva abiding in samadhi and a learner saint, killing a learner saint, killing someone of the same kind as an arhat, destroying the harmonious conditions of the Sangha, these are similar offenses to splitting the Sangha; destroying a stupa (meaning 『relic mound』) is a similar offense to causing a Buddha to bleed. The reason for not considering releasing elephants and using poisoned claws as similar offenses is that they are skillful means, not similar offenses." ] }
入大乘論》問：彼提婆達多世世為佛怨，云何而言是大菩薩？《論》答云：若是怨者，云何而得世世相值？如二人行東西各去步步轉遠，豈得為伴？此五逆緣當因緣釋。「若作」下本跡者，前題注中又並略述竟。「此品」下別明來意者，驗嘉祥三意，全無所以。「可以意知」下「云云」者，應重敘文殊是遊方大士，十方弘經乃至入海，唯常宣說《妙法華經》，乃至一切大乘諸經，文殊皆為發起之眾。
「度義」等者，《大論》始從十五終二十一，廣釋六度，一一度中皆存眾釋，今攢其大略。文相顯著者分為四類，亦非一處次第列之。若欲委知，尋論本文。諸家取捨廣立義門，雜引大小不任證據，不知何者是釋迦所行具足，令一家立教則體相可識。跡示四相本行唯圓，初三藏中二：一略釋，次分別。初又二：先直明六相，次束十善以為六度，以此六度屬世法故，且以世間十善而用對之。次分別者，引《善戒經》自開三種，文中先明對治即所治也。次相生者，約行次第。果報中雲「具」者，謂諸根具足，色謂端正、力屬精進。「若言」下六各十者，名出《地持》、《華嚴》。「月藏」下屬圓教者，于中先責世心，次令依第一義以成波羅蜜者，謂但取初心一念具足，則一色一香無非十度。「華嚴」下借彼教道深位以證
【現代漢語翻譯】 現代漢語譯本 《入大乘論》問：提婆達多（Devadatta，佛陀的堂兄弟，以反對佛陀著稱）世世代代都是佛的怨敵，為什麼說他是大菩薩呢？《論》答道：如果是怨敵，怎麼能世世代代相遇呢？就像兩個人向東西方向行走，每走一步距離就越來越遠，怎麼能成為同伴呢？這五逆（五種極惡的行為）的因緣應當用因緣法來解釋。「若作」以下關於本跡（本門和跡門）的解釋，已經在前面的題注中簡略地敘述過了。「此品」以下特別說明來意，考察嘉祥（吉藏，三論宗創始人）的三種含義，完全沒有道理。「可以意知」以下「云云」，應該重新敘述文殊（Manjusri，智慧的象徵）是遊方大士，在十方弘揚佛經，甚至進入大海，只是經常宣說《妙法蓮華經》，乃至一切大乘經典，文殊都是發起者。
「度義」等，《大論》（《大智度論》）從第十五卷到第二十一卷，廣泛地解釋了六度（六種波羅蜜），每一種度都存在多種解釋，現在彙集其大概。文句意義顯著的分為四類，也不是在一個地方依次排列的。如果想要詳細瞭解，請查閱《大智度論》原文。各家取捨，廣泛地建立義門，雜亂地引用大小乘經典，不能確定哪一個是釋迦（Sakyamuni，釋迦牟尼佛）所修行的具足之法，如果一家創立教義，那麼它的體相就可以識別。跡門顯示四相，本行唯有圓融。初三藏（經藏、律藏、論藏）中有兩種解釋：一是略釋，二是分別解釋。初略釋又分為兩部分：先直接說明六相，然後將十善（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）歸納為六度，因為這六度屬於世間法，所以用世間的十善來對應它。次分別解釋，引用《善戒經》，自己開出三種解釋，文中先說明對治，也就是所要對治的。其次是相生，按照修行的次第。果報中說「具」是指諸根具足，色是指端正，力是指精進。「若言」以下六各十，名稱出自《地持經》、《華嚴經》。「月藏」以下屬於圓教，其中先責備世俗之心，然後讓人依靠第一義諦來成就波羅蜜，是指只取初心一念具足，那麼一色一香無非都是十度。「華嚴」以下借用彼教（《華嚴經》的教義）的深位來證明。
【English Translation】 English version The Ru Da Cheng Lun (Treatise on Entering the Mahayana) asks: 'Devadatta (Buddha's cousin, known for opposing the Buddha) has been Buddha's enemy in every lifetime, how can it be said that he is a great Bodhisattva?' The Treatise answers: 'If he were an enemy, how could they meet in every lifetime? Like two people walking east and west, each step taking them further apart, how could they be companions? The karma of these five rebellious acts should be explained by the law of dependent origination.' The explanation of 'if acting' below regarding the origin and manifestation (the original and manifested aspects of the Buddha's teachings) has already been briefly described in the previous note. The explanation of 'this chapter' below specifically clarifies the intention, examining the three meanings of Jixiang (also known as Master Jiaxiang, founder of the Three Treatise School), there is no reason at all. The 'can be understood by intention' below 'etc.', should restate that Manjusri (symbol of wisdom) is a wandering great being, propagating scriptures in the ten directions, even entering the sea, only constantly expounding the Wonderful Dharma Lotus Flower Sutra, and even all Mahayana scriptures, Manjusri is the initiator.
Regarding 'the meaning of the perfections' etc., the Da Lun (Mahaprajnaparamita Sastra) begins from volume fifteen and ends at volume twenty-one, extensively explaining the six perfections (six paramitas), each perfection containing multiple explanations, now gathering its general outline. Those with clear textual meanings are divided into four categories, and are not arranged sequentially in one place. If you want to know in detail, please refer to the original text of the Mahaprajnaparamita Sastra. Various schools adopt and discard, widely establishing doctrinal gates, randomly citing both Hinayana and Mahayana scriptures, unable to determine which is the complete practice of Sakyamuni (the historical Buddha), if a school establishes a doctrine, then its essence can be recognized. The manifested aspect shows the four characteristics, the original practice is only complete and perfect. In the initial three baskets (Sutra Pitaka, Vinaya Pitaka, Abhidhamma Pitaka) there are two explanations: one is a brief explanation, and the other is a separate explanation. The initial brief explanation is further divided into two parts: first, directly explaining the six characteristics, and then summarizing the ten virtues (abstaining from killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, anger, and wrong views) as the six perfections, because these six perfections belong to worldly dharma, so they are corresponded with the worldly ten virtues. The next separate explanation, citing the Good Discipline Sutra, opens up three explanations itself, the text first clarifies the antidote, which is what needs to be antidoted. The second is mutual arising, according to the order of practice. In the retribution of results, 'complete' means that the faculties are complete, 'form' means uprightness, and 'strength' means diligence. 'If saying' below, six each ten, the names come from the Bodhisattva Bhumi Sutra and the Avatamsaka Sutra. 'Moon Treasury' below belongs to the perfect teaching, in which first blames the worldly mind, and then instructs people to rely on the first principle to achieve paramita, which means only taking the initial thought, one thought is complete, then one color and one fragrance are all ten perfections. 'Avatamsaka' below borrows the deep position of that teaching (the teachings of the Avatamsaka Sutra) to prove it.
圓人初心，驗知《華嚴》存於教道，別義明矣。若圓極說，豈至七地方具十耶？故《地持》中唸唸具十，六之與十開合不同，具如《止觀》第七記。若唸唸具十，何行何念而不具十？一行一切行斯之謂也。經中以持般若校量，過舍恒沙身者，乃以實行對事舍說耳。若六皆法界此則不然，故不可以三事皆空，及以次第出生諸行而比之也。又此六度上下諸文非不略釋，觀其文意隨事各別，若序中橫見，但是現相發彌勒疑；文殊引古，種種之言為引同耳。過去佛章為開五乘，菩薩之文六度甚略，《藥草喻》中三菩薩位不語行相，意在辨於差與無差，分別功德略舉五度為校量本，亦非正意，故無行法。唯此中經文雖略列，而正明行因趣果之相，故釋者委列，使一切行會入一乘。
「三十二相」者，諸教所列修得不同，多在教道；若實道者，但是發得不須各修。如下龍女嘆佛偈中，自非深達安能具相，具如《止觀》第一見相發菩提心中已略辨之。今文雖即具對四相，意在發得，故次文云「實相是圓教相本，雖修發不等，相體多同」。今文多在《大論》、兼在諸經，《法界次第》具列名竟，今與彼文仍有同異，今剩有二相，又足跟直、踝不現、項光、萬字、青發，此五相《法界次第》中無，《法界次第》中有丈光、喉中津液
【現代漢語翻譯】 現代漢語譯本： 圓滿之人最初的發心，驗證並瞭解《華嚴經》（Avatamsaka Sutra）存在於教法之中，其獨特的意義是顯而易見的。如果說是圓滿至極的說法，難道要到七地菩薩（seventh Bhumi）才完全具備十度（ten perfections）嗎？因此，《地持經》（Bodhisattvabhumi Sutra）中說唸唸都具備十度，六度（six perfections）與十度的開合不同，具體情況詳見《止觀》（Mohe Zhiguan）第七卷的記載。如果唸唸都具備十度，那麼什麼行為什麼念頭不具備十度呢？一行即一切行，說的就是這個道理。經文中用持般若（Prajna，智慧）來衡量，超過捨棄恒河沙數身體的人，那是以實際行動來對待捨棄言說的行為。如果說六度都是法界（Dharmadhatu，宇宙萬有），那就不是這樣了，所以不能用三事皆空（emptiness of three aspects）以及次第出生諸行（gradual arising of practices）來相比。而且這六度在上下經文中並非沒有略微解釋，觀察其文意，隨著事情的不同而各有區別，如果在序文中橫向來看，那只是現相引發彌勒（Maitreya，彌勒菩薩）的疑惑；文殊（Manjusri，文殊菩薩）引用古人的話，種種言論只是爲了引出相同之處。過去佛章是爲了開示五乘（five vehicles），菩薩的經文中六度非常簡略，《藥草喻》（Medicinal Herb Parable）中三菩薩的地位沒有說他們的修行狀態，意在辨別差別與無差別，分別功德略微舉出五度作為衡量的根本，也不是正面的意思，所以沒有修行方法。只有這篇經文雖然略微列出，但正面闡明了修行成因、趨向結果的相狀，所以解釋的人詳細列出，使一切修行匯入一乘（one vehicle）。 『三十二相』（Thirty-two Marks of a Buddha）方面，各教派所列出的修得方法不同，大多在教法層面；如果是實證的道路，那只是自然顯發，不需要各自去修。如下面龍女讚歎佛的偈頌中說，如果不是深入通達，怎麼能具備這些相好，具體情況詳見《止觀》第一卷中關於見相發菩提心的部分已經略微辨析過。現在經文雖然是即刻具備而針對四相，意在自然顯發，所以後面的經文說『實相是圓教相的根本，雖然修習顯發不同，相的本體大多相同』。現在經文大多依據《大智度論》（Mahaprajnaparamita-sastra），也參考了其他經典，《法界次第》（Dharmadhatu-Upadesa）詳細列出了名稱，現在與那篇文章仍然有相同和不同之處，現在多出兩個相，又足跟直、踝不現、項光、萬字、青發，這五個相在《法界次第》中沒有，《法界次第》中有丈光、喉中津液。
【English Translation】 English version: The initial aspiration of a perfect person verifies and understands that the Avatamsaka Sutra exists within the teachings, and its distinct meaning is clear. If it is said to be the ultimate perfection, would one only fully possess the ten perfections at the seventh Bhumi (stage of a Bodhisattva)? Therefore, the Bodhisattvabhumi Sutra states that every thought possesses the ten perfections. The six perfections and the ten perfections differ in their opening and closing, as detailed in the seventh volume of Mohe Zhiguan. If every thought possesses the ten perfections, then what action or thought does not possess the ten perfections? 'One practice is all practices' refers to this principle. In the sutra, using the upholding of Prajna (wisdom) as a measure, surpassing those who have relinquished bodies as numerous as the sands of the Ganges, that is to treat the act of relinquishing speech with actual practice. If the six perfections are all the Dharmadhatu (the universe and all phenomena), then it is not so. Therefore, one cannot compare it to the emptiness of three aspects and the gradual arising of practices. Moreover, these six perfections are not without slight explanations in the upper and lower texts. Observing the meaning of the text, they differ according to the matter at hand. If viewed horizontally in the preface, it is merely a phenomenon that raises Maitreya's (the future Buddha) doubts. Manjusri's (Bodhisattva of Wisdom) citation of ancient words is merely to draw out similarities. The chapter on past Buddhas is to reveal the five vehicles, and the sutra on Bodhisattvas is very brief on the six perfections. In the Medicinal Herb Parable, the positions of the three Bodhisattvas do not speak of their practice states, intending to distinguish between difference and non-difference. The chapter on distinguishing merits briefly mentions the five perfections as the basis for comparison, but it is not the main intention, so there is no practice method. Only this sutra, although briefly listed, directly clarifies the aspect of the cause of practice, the path to the result. Therefore, the explainer lists it in detail, so that all practices converge into the one vehicle. Regarding the 'Thirty-two Marks of a Buddha', the methods of cultivation listed by various schools differ, mostly at the level of teaching. If it is the path of actual realization, then it is merely a natural manifestation, and there is no need to cultivate them individually. As in the verse of praise for the Buddha by the Dragon Girl below, if one does not deeply understand, how can one possess these marks? The specifics are detailed in the first volume of Mohe Zhiguan, where the aspect of seeing the marks and arousing Bodhicitta (the mind of enlightenment) has already been briefly analyzed. Although the current text immediately possesses and addresses the four marks, the intention is for natural manifestation. Therefore, the subsequent text says, 'The true nature is the root of the perfect teaching's marks. Although the cultivation and manifestation differ, the essence of the marks is mostly the same.' The current text mostly relies on the Mahaprajnaparamita-sastra (Great Perfection of Wisdom Treatise), and also refers to other sutras. The Dharmadhatu-Upadesa (Treatise on the Dharmadhatu) lists the names in detail. There are still similarities and differences between the current text and that article. The current text has two more marks, and also the straight heels, invisible ankles, neck halo, swastika, and blue hair. These five marks are not in the Dharmadhatu-Upadesa, while the Dharmadhatu-Upadesa has the fathom-long light and the fluid in the throat.
，此二相今文則無。八十種好文亦不同，只是經論譯異。
「非胎卵濕化之化生」者，不同界內四生中之化生，如諸天化生仍在父膝等生，況同四趣中耶？今此忽然而有，如〈藥王〉中雲：「于凈德王家忽然化生」。「亦稱濕卵」等者，但以蓮華在濕未剖如濕如卵，含在華內義之如胎。《大寶積》云：「菩薩成就八法，于諸佛前蓮華化生：一者乃至失命不說他過，二者化人令歸三寶，三者安置一切于菩提心，四者梵行不染，五者造佛形像安華座上，六者能除眾生憂惱，七者于貢高人常自謙下，八者不惱他人。」此一經雖爾，以諸經論隨宜說耳。假使一切經論所列生蓮華緣，併爲今文聞品功德之所超過，故華生雖同本緣各別。「云云」者，亦可釋妨，非今文意。
「爾時文殊」下第三尋來。有人問：序中在座，今云何海來者？今為答之。豈以凡情而度聖境？不起此會於海化物，義亦何辜？亦何在序一期益訖，去時豈要白知，來時大利方生與眾自海而至，若例地踴菩薩讚詞此經甚略，或當彼有廣文具有出會之語，而傳至此者略耳。
問：
三千之外各四百萬億無復大海，文殊何故仍雲海來？
答：
事釋未爽況不思議？今三義通之，一者既移天人及變大海，從所移處來應無遠弊。二
【現代漢語翻譯】 這兩個相在現在的文字中是沒有的。八十種好的描述也不同，這只是因為經論翻譯的差異。
『非胎卵濕化之化生』，不同於界內四生（胎生、卵生、濕生、化生）中的化生。例如，諸天的化生仍然像在父親膝上等處出生，更何況是四趣（地獄、餓鬼、畜生、阿修羅）中的化生呢？現在這種忽然出現的情況，就像《藥王品》中說的：『在凈德王家忽然化生』。『亦稱濕卵』等，只是因為蓮花在濕潤的環境中未開放，像濕潤的卵一樣，包含在花內的意義就像胎。《大寶積經》說：『菩薩成就八法，在諸佛前蓮花化生：一者乃至失去生命也不說他人過失，二者教化他人歸依三寶（佛、法、僧），三者安置一切眾生於菩提心，四者清凈修行不被染污，五者塑造佛的形象安放在華座上，六者能夠消除眾生的憂愁煩惱，七者對於貢高我慢的人常常謙虛低下，八者不惱害他人。』雖然這部經是這樣說的，但各種經論會根據情況適宜地進行解說。即使一切經論所列舉的蓮花化生的因緣，都被現在這部經的聞品功德所超過，所以雖然都是蓮花化生，但根本因緣各有不同。『云云』，也可以解釋疑問，但不是現在文字的本意。
『爾時文殊』下是第三次尋來。有人問：序品中已經在座，現在為什麼說從海上來呢？現在來回答這個問題。難道可以用凡夫的情感來揣度聖人的境界嗎？文殊菩薩不離開法會，在海中教化眾生，又有什麼過錯呢？又何必在序品中一定要說明一期的利益已經結束，離開的時候難道一定要告知，來的時候有大利益將要產生，自己從海上來利益大眾。如果像從地涌出的菩薩的讚詞那樣，這部經就太簡略了，或許在其他廣本中有出會的說法，而傳到這裡的只是簡略的版本。
問：
三千大千世界之外各有四百萬億個世界，沒有大海，文殊菩薩為什麼還說從海上來？
答：
事情的解釋沒有錯誤，更何況是不可思議的境界呢？現在用三種意義來解釋：第一，既然已經轉移了天人和改變了大海，從所轉移的地方來，應該沒有遙遠的弊端。第二
【English Translation】 These two characteristics are not present in the current text. The descriptions of the eighty minor marks are also different, simply because of variations in the translation of scriptures and treatises.
'Not born by transformation, unlike those born from wombs, eggs, moisture, or transformation' refers to a transformation birth different from the transformation birth within the realms of the Three Worlds (Desire Realm, Form Realm, Formless Realm). For example, the transformation birth of devas (gods) still occurs on their father's lap, etc., let alone being the same as those in the four lower realms (hell-beings, hungry ghosts, animals, asuras)? This sudden appearance is like what is said in the 『Bhaisajyaraja』 chapter: 『Suddenly born by transformation in the family of King Pure Virtue.』 『Also called moisture-born or egg-born』 etc., is simply because the lotus flower is in a moist environment and has not yet opened, like a moist egg, and the meaning of being contained within the flower is like a womb. The Ratnakuta Sutra says: 『Bodhisattvas who accomplish eight dharmas are born by transformation from lotus flowers in the presence of all Buddhas: first, even at the cost of their lives, they do not speak of others' faults; second, they convert people to take refuge in the Three Jewels (Buddha, Dharma, Sangha); third, they settle all beings in the Bodhi mind; fourth, they practice pure conduct without being defiled; fifth, they create Buddha images and place them on flower seats; sixth, they can remove the sorrows and afflictions of beings; seventh, they are always humble towards arrogant people; eighth, they do not annoy others.』 Although this sutra says this, various sutras and treatises explain it appropriately according to the circumstances. Even if all the causes and conditions for lotus birth listed in all the sutras and treatises are surpassed by the merit of hearing this chapter, although both are lotus births, the fundamental causes and conditions are different. 『Etc.』 can also be used to explain doubts, but it is not the original intention of the current text.
『At that time, Manjushri』 below is the third time he comes seeking. Someone asks: He was already seated in the introduction, so why does it now say he came from the sea? Now, let's answer this question. How can one fathom the realm of the sages with the emotions of ordinary people? Manjushri Bodhisattva does not leave the Dharma assembly and transforms beings in the sea, so what fault is there? And why must it be stated in the introduction that the benefits of one period have ended? Is it necessary to inform everyone when leaving? When coming, there are great benefits to be generated, and he comes from the sea to benefit the masses. If it were like the praises of the Bodhisattvas who emerged from the earth, this sutra would be too brief. Perhaps there is a more detailed version with words about the assembly, but what has been transmitted here is only a brief version.
Question:
Outside the three thousand great thousand worlds, there are four million billion worlds each, without a great sea. Why does Manjushri Bodhisattva still say he came from the sea?
Answer:
The explanation of the matter is not wrong, let alone the inconceivable realm? Now, let's explain it with three meanings: First, since the devas have already been transferred and the great sea has been transformed, coming from the place that has been transferred should not have the disadvantage of being far away. Second,
者海眾縱移而龍宮不動，龍謂不動而所居已變，從變而不變處來，有何不可？三者無緣者被徙，有緣者今來，此不思議山海宛然令眾不見，但是變見非謂改體，文殊既不起而往，其土亦即穢而凈，故《凈名》云「移置他土，都不使人有往來相」，此中乃使有往來相，而本不移。故知應有機者則土變眾移而尚來，其無緣者土復眾來而不至。所以理雖無動、化事成規，故使所見不同來往時異，菩薩化儀尚爾，豈佛設變同凡？
問：
不起而往，何故云來？
答：
示彼此眾知經功力，識稟教益故須云來，不往而往不來而來，皆為利物何須此難？故知他土未必見來，彼不見來此不見去，不來不去而移事灼然。如凈名足指按地，是時大眾自見坐寶蓮華，而土穢如故。
經中文殊所嘆龍女，不出弘誓定慧諸行。「智慧」下是慧，「深入」等是定，「慈念」等是誓，「功德」下行也。下去諸文有此流例，準此應知。正示圓果中雲「龍女作佛」者，
問：
為不捨分段即成佛耶？若不即身成佛，此龍女成佛，及胎經偈云何通耶？
答：
今龍女文從權而說，以證圓經成佛速疾，若實行不疾權行徒引，是則權實義等理不徒然，故胎經偈從實得說。若實得者，從六根凈得無生忍
【現代漢語翻譯】 現代漢語譯本： 對於海眾整體轉移而龍宮卻不動這件事，龍說不動，但它所居住的地方已經改變。從變化而不變的那個角度來看，有什麼不可以的呢？再者，沒有緣分的人被轉移走，有緣分的人現在到來。這不可思議的山海，宛如就在眼前，卻讓大眾看不見，但這只是所見的變化，並非本體的改變。文殊菩薩既然沒有起身前往，他所處的國土也就從污穢變為清凈。所以《維摩詰經》說：『將（佛國）移置到其他國土，都不讓人有往來相。』而這裡卻讓人有往來相，但實際上並沒有移動。因此可知，對於應該得到機緣的人，國土變動，大眾轉移，但他們仍然會來；對於沒有緣分的人，國土恢復原樣，大眾也回來了，但他們卻無法到達。所以，道理上雖然沒有動，但教化之事卻形成了規律，因此使得人們所見不同，來往的時間也不同。菩薩的教化尚且如此，難道佛所設的變現會和凡人一樣嗎？ 問： 沒有起身卻說前往，為什麼又說來呢？ 答： 這是爲了讓此地和彼地的大眾都知道佛經的功德力量，認識到接受教法的益處，所以必須說『來』。不前往而前往，不來而來，都是爲了利益眾生，何必為此感到疑惑呢？因此可知，其他國土未必能見到『來』，他們見不到『來』，這裡見不到『去』，不來不去，但轉移的事情卻清清楚楚。就像《維摩詰經》中維摩詰用腳趾按地，當時大眾自己看到坐在寶蓮花上，而國土的污穢卻依舊如故。 經文中，文殊菩薩所讚歎的龍女，沒有超出弘誓、禪定、智慧等修行。『智慧』之下是慧，『深入』等是定，『慈念』等是誓，『功德』之下是行。後面的經文也有這樣的例子，可以依此來理解。經文中明確指出圓滿的果報中說『龍女成佛』這件事。 問： 是不捨棄分段生死就成佛呢？如果不是即身成佛，那麼龍女成佛，以及《胎經》中的偈頌，又該如何解釋呢？ 答： 現在關於龍女的經文是從權巧方便的角度來說的，以此來證明圓滿經典中成佛的快速。如果只是實行而不迅速，權巧方便的修行也只是徒勞。這樣，權巧和真實意義相等，道理就不會白費。所以《胎經》中的偈頌是從真實的角度來說的。如果從真實的角度來說，是從六根清凈而得到無生法忍。
【English Translation】 English version: Regarding the matter of the sea of beings being moved while the Dragon Palace remains unmoved, the dragon says it is unmoved, but its dwelling place has already changed. From the perspective of changing without changing, what is impossible? Furthermore, those without affinity are moved away, while those with affinity now arrive. This inconceivable mountain and sea, as if right before their eyes, yet the masses cannot see it, but this is merely a change in what is seen, not a change in the essence. Since Manjushri Bodhisattva did not rise and go, the land he is in also changed from defiled to pure. Therefore, the 『Vimalakirti Sutra』 says: 『Moving (the Buddha-land) to another land, without causing people to have comings and goings.』 But here, it causes people to have comings and goings, yet in reality, there is no movement. Thus, it can be known that for those who should receive the opportunity, the land changes, the masses move, but they still come; for those without affinity, the land returns to its original state, the masses also return, but they cannot reach it. Therefore, although in principle there is no movement, the affairs of teaching have formed a pattern, thus causing people's perceptions to differ, and the times of coming and going to be different. The Bodhisattva's teaching methods are like this, how could the transformations set up by the Buddha be the same as ordinary people? Question: Without rising yet saying going, why then say coming? Answer: This is to let the masses of this land and that land know the power of the merit of the Buddhist scriptures, and to recognize the benefits of receiving the teachings, so it is necessary to say 『coming.』 Going without going, coming without coming, are all for the benefit of sentient beings, why feel doubt about this? Therefore, it can be known that other lands may not see 『coming,』 they do not see 『coming,』 here they do not see 『going,』 not coming and not going, but the matter of moving is clearly evident. Just like in the 『Vimalakirti Sutra,』 Vimalakirti pressed the ground with his toe, at that time the masses themselves saw themselves sitting on jeweled lotus flowers, while the defilement of the land remained the same. In the sutra, the Dragon Girl praised by Manjushri Bodhisattva does not go beyond the practices of great vows, samadhi (concentration), and wisdom. Below 『wisdom』 is prajna (wisdom), 『deeply entering』 etc. is samadhi (concentration), 『compassionate thought』 etc. is vows, and below 『merit』 is practice. The following texts also have such examples, which can be understood accordingly. The sutra clearly points out that in the perfect fruition, it says 『Dragon Girl becomes a Buddha.』 Question: Does she become a Buddha without abandoning the segmented cycle of birth and death? If not becoming a Buddha in this very body, then how can the Dragon Girl becoming a Buddha, and the verses in the 『Garbha Sutra』 be explained? Answer: Now the text about the Dragon Girl is spoken from the perspective of expedient means, in order to prove the speed of becoming a Buddha in the perfect sutra. If only practicing without speed, the practice of expedient means is in vain. In this way, the expedient and the real meanings are equal, and the principle will not be wasted. Therefore, the verses in the 『Garbha Sutra』 are spoken from the perspective of reality. If speaking from the perspective of reality, it is from the purification of the six senses that one obtains the non-origination forbearance.
，應物所好容起神變，現身成佛及證圓經。既證無生，豈不能知本無舍受，何妨舍此往彼。余教凡位至此會中，進斷無明亦復如是。凡如此例必須權實不二，以釋疑妨。
言「權巧」者，不必一向唯作權釋，只雲龍女已得無生，則約體用而論權巧，非謂專約本跡為權巧也，故權實二義經力俱成。他人釋此，或云七地十地等者，不能顯經力用故也。
釋持品
有本云勸持，義須俱存，隨題皆得，不及從初，故文為兩段，若欲於此立四悉者，雙釋似世界，二萬似為人，八十似對治，佛意似第一義。故佛意言雙指兩段，尼請記中應開此文為四，先二尼各有請及記，三諸尼領解，四諸尼發誓。《經》云「姨母」者，《本行集》云：「釋種善覺生於八女，時凈飯王兄弟四人，各納二女。凈飯王妃，即摩耶、愛道。」摩耶生已七日命終生忉利天，愛道是姨，故云姨母。
次問答。答中雲「為引始行及開安樂行」者，始行見諸大德，尚不能此土弘經，況我等耶？是故須下〈安樂行品〉為始行之軌。豈得下方未出，預云〈踴出〉所行？若爾，品初文殊應問踴出菩薩當行何行，而但云於後惡世等耶？忽聞踴出，時眾應問踴出是誰？
次偈頌者，是孤起偈。諸菩薩等請護弘經，即是自述弘經方軌，以由佛于
【現代漢語翻譯】 現代漢語譯本：適應事物本性而顯現神通變化，現身成佛以及證得圓滿的經典。既然已經證得無生法忍，難道不能了知本來就沒有捨棄和接受，又何妨捨棄此身前往彼處。其他教派從凡夫地位到這法華會上，進一步斷除無明也是如此。凡是這樣的例子，都必須權巧和真實不二，以此來解釋疑惑和消除障礙。
說到『權巧』，不必一概只作權宜之解釋，只需說龍女已經證得無生法忍，就是從體和用的角度來論述權巧，不是說專門從本和跡的角度作為權巧。所以權巧和真實這兩種意義，都由經文的力量成就。其他人解釋此處，或者說是七地菩薩、十地菩薩等，不能夠彰顯經文的力量和作用。
釋持品（或勸持品）
有的版本寫作『勸持』，意義需要同時保留，跟隨哪個題目都可以。因為沒有從一開始就解釋，所以經文分為兩段。如果想在這裡建立四悉檀，雙釋（指經文中的兩種解釋）類似於世界悉檀，二萬（指經文中出現的數字）類似於為人悉檀，八十（指經文中出現的數字）類似於對治悉檀，佛意類似於第一義悉檀。所以說佛意是雙重指向兩段經文。尼眾請求受記中應該將這段經文分為四個部分：一是兩位比丘尼各自的請求和受記，二是眾比丘尼領悟理解，三是眾比丘尼發誓。《經》中說的『姨母』，在《本行集經》中記載：『釋迦族善覺生了八個女兒，當時凈飯王兄弟四人，每人娶了兩個女兒。凈飯王的妃子，就是摩耶夫人和摩訶波阇波提。』摩耶夫人生下悉達多太子七天後就去世，升到忉利天，摩訶波阇波提是姨母，所以稱為姨母。
接下來是問答。回答中說『爲了引導初學者以及開示安樂行』，意思是說，有德行的人尚且不能在此土弘揚此經，更何況我們呢？所以需要接下來的《安樂行品》作為初學者的規範。怎麼能下方（指《安樂行品》）還沒有出現，就預先說《涌出品》所修行的內容呢？如果這樣，品初文殊菩薩應該問涌出的菩薩應當修行什麼行，而只是說在後世惡世等嗎？突然聽到涌出，當時的大眾應該問涌出的是誰？
接下來的偈頌，是孤起偈。諸位菩薩等請求護持弘揚此經，就是自己陳述弘揚此經的方法和規範，因為佛在...
【English Translation】 English version: Adapting to the nature of things, divine transformations arise, manifesting as Buddhahood and attaining the perfect Sutra. Having realized Anutpattikadharmakshanti (無生法忍, the patience with the unborn dharma), how can one not know that there is fundamentally no abandonment or acceptance? What harm is there in abandoning this body and going to another? Other teachings, from the position of ordinary beings to this assembly, further severing ignorance are also like this. All such examples must have skillful means (upaya, 權巧) and reality (paramartha, 真實) as non-dual, in order to resolve doubts and eliminate obstacles.
Speaking of 'skillful means,' it is not necessary to always interpret it solely as expedient. Simply saying that the Dragon Girl has already attained Anutpattikadharmakshanti is to discuss skillful means from the perspective of essence and function, not to say that it is specifically from the perspective of the original and manifested as skillful means. Therefore, the two meanings of skillful means and reality are both accomplished by the power of the Sutra. Others who interpret this, such as saying it is the seventh or tenth Bhumi (地, stage of Bodhisattva), cannot reveal the power and function of the Sutra.
Chapter on Holding (or Encouraging Holding)
Some versions write 'Encouraging Holding,' the meaning needs to be retained simultaneously, following either title is acceptable. Because it was not explained from the beginning, the text is divided into two sections. If you want to establish the four Siddhantas (四悉檀, four kinds of explanations) here, the double explanation (referring to the two explanations in the text) is similar to the Worldly Siddhanta (世界悉檀), twenty thousand (referring to the number appearing in the text) is similar to the Personal Siddhanta (為人悉檀), eighty (referring to the number appearing in the text) is similar to the Antidotal Siddhanta (對治悉檀), and the Buddha's intention is similar to the Supreme Meaning Siddhanta (第一義悉檀). Therefore, it is said that the Buddha's intention is doubly directed at the two sections of the text. In the request for prediction by the nuns, this passage should be divided into four parts: first, the requests and predictions of the two Bhikshunis (比丘尼, Buddhist nuns) respectively; second, the understanding and comprehension of the nuns; third, the vows made by the nuns. The 'aunt' mentioned in the Sutra is recorded in the 'Book of Original Conduct': 'The Shakya clan's Shanjue (善覺) gave birth to eight daughters, and at that time, the four brothers of King Suddhodana (凈飯王) each married two daughters. King Suddhodana's consorts were Queen Maya (摩耶) and Mahaprajapati (摩訶波阇波提).' Queen Maya passed away seven days after giving birth to Prince Siddhartha (悉達多太子) and ascended to Trayastrimsa Heaven (忉利天), Mahaprajapati was the aunt, so she is called aunt.
Next is the question and answer. The answer says 'to guide beginners and to reveal the practice of peaceful and joyful conduct,' meaning that virtuous people are not able to propagate this Sutra in this land, let alone us? Therefore, the following 'Chapter on Peaceful and Joyful Conduct' is needed as a norm for beginners. How can the lower part (referring to the 'Chapter on Peaceful and Joyful Conduct') not yet appear, and prematurely say what is practiced in the 'Chapter on Emerging from the Earth'? If so, at the beginning of the chapter, Manjushri Bodhisattva (文殊菩薩) should ask what conduct the Bodhisattvas emerging from the earth should practice, and only say in the evil world of the future, etc.? Suddenly hearing of emerging from the earth, the assembly at that time should ask who is emerging from the earth?
The following verses are isolated verses. The Bodhisattvas and others request to protect and propagate this Sutra, which is their own statement of the methods and norms for propagating this Sutra, because the Buddha in...
〈法師品〉中說方軌竟。〈寶塔〉慕覓用方軌人，〈達多〉引往用方軌者，釋迦即是稟方軌眾，故云「以身為床坐」等。〈持品〉即是惡世方軌，〈安樂行〉是始行方軌，故云「住忍辱地」等，具如后品。若不爾者則弘經無軌，無軌弘經斯無是處，如赤身入陣自損不虛，被鎧之言應不徒設。
初十七行被忍衣文三：初一行總論時節以明著衣，「有諸」下九行別明所忍之境，三「我等」下七行明著衣意。初如文，次文三：初一行通明邪人，即俗眾也；次一行明道門增上慢者；三七行明僣聖增上慢者。故此三中初者可忍，次者過前，第三最甚，以後後者轉難識故。初二如文。第三文中言「寶云經第六阿蘭若」等者恐誤，文在第五。
先釋名者，「阿」無也。「蘭若」名諍，文中雲事，有事故諍。今依經，先出正行、次方辨邪。初文云住阿蘭若者不與世諍，不近不遠便於乞食，有樹陰、多華果、足凈水，無難事、不險阻、易登陟，獨無侶、誦所聞(云云)。有王大臣長者等來尋詣之，作是言：善來善來！若至住處應喚令坐，若不坐勿獨自坐，若不就鄙座，應種種安慰為其說法，若不樂廣說，應為略說等(云云)。若不爾者，非蘭若行。凡居蘭若，為調煩惱，自舉篾他非無諍行，未知端拱意在何之？輕倨師友傲慢
【現代漢語翻譯】 現代漢語譯本
《法師品》中講述了「方軌」（行爲準則）的終結。《寶塔品》中，尋找並效仿「方軌」之人；《達多品》中，「達多」（提婆達多 Devadatta）引導人們效仿「方軌」之人。釋迦（釋迦牟尼佛 Shakyamuni Buddha）本身就是遵循「方軌」的大眾，所以說「以身為床坐」等等。《持品》講的是在惡世中如何遵循「方軌」，《安樂行品》講的是初修行者如何遵循「方軌」，所以說「住忍辱地」等等，具體內容在後面的品中會詳細說明。如果不是這樣，那麼弘揚佛經就沒有準則，沒有準則地弘揚佛經是不可能成功的，就像赤身進入戰場，只會白白受傷一樣，穿戴鎧甲的說法就不是白費的了。
最初的十七行是關於穿忍辱衣的，分為三個部分：最初一行總論時節，說明穿衣的時機；「有諸」以下九行分別說明所忍受的境界；第三部分「我等」以下七行說明穿衣的意義。第一部分如原文所示。第二部分分為三個小部分：最初一行總括說明邪人，也就是世俗之人；第二行說明道門中增上慢（未證得實際的修行境界，卻自認為已經證得）的人；第三部分七行說明僭越聖位的增上慢者。這三者中，第一個可以忍受，第二個比第一個更過分，第三個最為嚴重，因為越到後面越難以識別。前兩個部分如原文所示。第三部分中提到的「寶云經第六阿蘭若」（寶云經第六處寂靜處）等，恐怕有誤，相關內容在第五卷。
首先解釋名稱，「阿」（a）是「無」的意思。「蘭若」（aranya）的意思是「諍」（爭論），文中說是「事」，因為有事所以有爭論。現在根據經文，先闡述正行，然後辨別邪行。最初的經文說住在阿蘭若的人不與世俗爭論，不遠不近便於乞食，有樹陰、多花果、充足的凈水，沒有困難的事情、不險阻、容易攀登，獨自一人沒有同伴，誦讀所聽聞的佛法（等等）。如果有國王、大臣、長者等人來拜訪，就說：『善來善來！』如果到了住處，應該請他們坐下，如果不坐，自己也不要獨自坐下，如果不坐在簡陋的座位上，應該用各種方式安慰他們，為他們說法，如果不喜歡廣說，就應該為他們簡略地說等等（等等）。如果不是這樣，就不是蘭若行。凡是居住在蘭若，是爲了調伏煩惱，自己舉出別人的過失，就不是無諍的行為，不知道端拱（不做事）的意義在哪裡？輕視師友，傲慢自大。
【English Translation】 English version
The 『Teacher of the Dharma』 chapter concludes the discussion of 『Fang Gui』 (behavioral norms). The 『Treasure Tower』 chapter seeks and emulates those who practice 『Fang Gui』; in the 『Devadatta』 chapter, 『Datuo』 (Devadatta) guides people to emulate those who practice 『Fang Gui』. Shakyamuni (Shakyamuni Buddha) himself is part of the assembly that adheres to 『Fang Gui』, hence the saying 『using his body as a seat,』 and so on. The 『Holding』 chapter discusses how to follow 『Fang Gui』 in an evil age, while the 『Peaceful Practices』 chapter discusses how beginners follow 『Fang Gui』, hence the saying 『dwelling in the ground of patience,』 and so on, as detailed in later chapters. If this were not the case, there would be no standard for propagating the sutras, and propagating the sutras without a standard would be impossible, just like entering a battlefield naked, only to be injured in vain; the saying about wearing armor would not be in vain.
The initial seventeen lines concern wearing the robe of patience, divided into three parts: the first line provides a general discussion of the timing, explaining when to wear the robe; the nine lines from 『There are』 onwards separately explain the realms of what is to be endured; the third part, the seven lines from 『We』 onwards, explains the meaning of wearing the robe. The first part is as in the original text. The second part is divided into three sub-parts: the first line provides a general explanation of evil people, that is, worldly people; the second line explains those in the Dharma gate who have 『increased pride』 (thinking they have attained a state of practice that they have not actually attained); the third part, the seven lines, explains those with 『increased pride』 who usurp the position of a sage. Among these three, the first can be endured, the second is more excessive than the first, and the third is the most serious, because the later ones are more difficult to recognize. The first two parts are as in the original text. The 『Sixth Aranya of the Jewel Cloud Sutra』 (Sixth Quiet Place of the Jewel Cloud Sutra) mentioned in the third part is likely a mistake; the relevant content is in the fifth volume.
First, explain the name: 『A』 (a) means 『without』. 『Aranya』 means 『strife』 (dispute), which the text says is 『matter』, because there is matter, there is strife. Now, according to the sutra, first explain the correct practice, and then distinguish the incorrect practice. The initial text says that those who live in the aranya do not argue with the world, are neither too far nor too near for convenient begging, have tree shade, many flowers and fruits, sufficient clean water, no difficult matters, are not dangerous, are easy to climb, are alone without companions, and recite the Dharma they have heard (etc.). If there are kings, ministers, elders, etc. who come to visit, they should say: 『Welcome, welcome!』 If they arrive at the dwelling, they should invite them to sit down; if they do not sit, do not sit alone; if they do not take a humble seat, they should comfort them in various ways and explain the Dharma to them; if they do not like extensive explanations, they should explain briefly, etc. (etc.). If this is not the case, it is not the practice of the aranya. All those who live in the aranya do so to tame their afflictions; to point out the faults of others is not a practice of non-contention. What is the meaning of 『端拱』 (doing nothing)? To despise teachers and friends is arrogance.
王臣，況令無識者謂聖，使有眼者寒心，羅云之行永乖，空生之德安在？但由心無內實，專以身營外虛，篤論其道諸無所云，審如賓頭盧知七年失國，及稠禪師進否為王，故起居適時安得一向。《十住婆沙》明蘭若比丘乃至具五十法，方堪止住，乃至十二頭陀各具十法，不然則且尋師進道，何遽守愚。
「不應式」者，出家離世割愛募道，應以五分而為正則，尚違小乘之式，而反輕於大教者，尤害之甚。若以此名而均于大，則圓乘三學二脫可以自規，方應出家蘭若之式。「雖說」至「得活」等者，謂著其所說不勤行之，專思自活，如斯等輩名相似三學，矯三學、賊三學、詐三學，而欲輕於通經者，故令弘者當著忍衣專弘正法。有戒之人具增三學，方名增戒，守一不行信知戒減，戒尚不行安行定慧？是故須歷五分勘之。
三明衣意中，文引《中阿含》第五黑齒比丘訴佛者，準彼《中含》第三，明人有五去文相應也。彼經舍利子相應品《水喻經》云：「佛在給孤獨，舍利子告諸比丘：我說五陰惱有五緣。云何為五？」即以五喻喻於三業。更檢第五經，人有五者只是三業，單善為三，俱善為一，俱惡為一，若更作雙善為三句，即成八句。惡邊定無單雙者，單善即是雙惡，雙善即是單惡，故不得有惡邊句也。經中
【現代漢語翻譯】 現代漢語譯本： 王臣，更何況讓沒有見識的人稱讚為聖人，這會讓有見識的人感到心寒。這樣一來，羅睺羅（Rahula，佛陀的兒子）的修行就永遠背離了正道，須菩提（Subhuti，解空第一的弟子）的德行又在哪裡呢？這都是因為內心沒有真才實學，只專注于用身體去追求外在的虛名。認真討論他們的道，卻什麼也說不出來。仔細想想，就像賓頭盧尊者（Pindola Bharadvaja，十六羅漢之一）預知七年失國，以及稠禪師（具體指代不明）進諫被否決一樣，所以起居作息要適應時宜，怎麼能一成不變呢？《十住婆沙論》（Dasabhumika-vibhāṣā）中明確指出，阿蘭若（araṇya，寂靜處）的比丘（bhikkhu，出家男眾）乃至要具備五十種功德，才能安住；乃至十二頭陀（dhūta，苦行）各自具備十種功德，否則就應該去尋找老師，精進修道，怎麼能固守愚昧呢？ 『不應式』，是指那些出家離世，割捨親情，尋求佛道的人，應該以五分法（具體指代不明）作為準則。如果他們違背了小乘的規範，反而輕視大乘的教義，危害就更大了。如果用這個名義來衡量大乘，那麼圓乘（ekayāna，唯一佛乘）的三學（tri-śikṣā，戒定慧）和二脫（vimoksha，解脫）就可以自我規範，才符合出家阿蘭若的規範。『雖說』到『得活』等，是指那些只注重口頭上的說法，而不勤奮修行的人，只想著如何讓自己活下去。像這樣的人，被稱為相似三學、矯三學、賊三學、詐三學，卻想輕視通經的人。所以，弘揚佛法的人應該穿著忍辱衣（kṣānti-civara，象徵忍辱的袈裟），專心弘揚正法。受戒的人具備增上三學（adhisila-śikṣā，增上戒學；adhicitta-śikṣā，增上定學；adhiprajñā-śikṣā，增上慧學），才能稱為增戒。如果只守著一條戒律而不去實踐，可以肯定戒律會減損。戒律尚且不能實踐，又怎麼能實踐禪定和智慧呢？所以，必須經過五分法的檢驗。 三明衣意中，文中引用《中阿含經》（Madhyama Agama）第五篇黑齒比丘（具體指代不明）向佛陀訴說的內容，參照《中阿含經》第三篇，說明人有五種去處，與經文相應。該經舍利子相應品《水喻經》中說：『佛陀在給孤獨園（Anāthapiṇḍika-ārāma），舍利子（Sariputta，智慧第一的弟子）告訴眾比丘：我說五陰（pañca-khandha，色受想行識）的惱害有五種因緣。什麼是五種呢？』即用五種比喻來比喻身口意三業。再查第五經，人有五種去處只是三業，單善為三，俱善為一，俱惡為一，如果再作雙善為三句，就成了八句。惡的一邊肯定沒有單雙之分，單善就是雙惡，雙善就是單惡，所以不能有惡的一邊的句子。
【English Translation】 English version: O King's minister, how much more so when ignorant people praise someone as a sage, it chills the hearts of those with insight. In this way, the practice of Rahula (Rahula, son of the Buddha) would forever deviate from the right path, and where would be the virtue of Subhuti (Subhuti, foremost in understanding emptiness)? This is all because there is no real substance within the heart, and one only focuses on using the body to pursue external vanity. Seriously discussing their path, they have nothing to say. Think carefully, just like Venerable Pindola Bharadvaja (Pindola Bharadvaja, one of the sixteen Arhats) foreseeing the loss of a kingdom in seven years, and the rejection of Monk Chou's (specific reference unclear) advice to the king, therefore one's daily life should adapt to the times, how can one be inflexible? The Dasabhumika-vibhāṣā clearly states that a bhikkhu (bhikkhu, ordained male) in an aranya (araṇya, secluded place) must possess fifty qualities to dwell there peacefully; and that the twelve dhūtas (dhūta, ascetic practices) must each possess ten qualities, otherwise they should seek a teacher and diligently cultivate the path, how can they stubbornly cling to ignorance? 'Not conforming to the model' refers to those who have left home, renounced the world, severed affections, and seek the Buddha's path, should take the five divisions (specific reference unclear) as the standard. If they violate the norms of the Hinayana and instead despise the teachings of the Mahayana, the harm is even greater. If one uses this name to measure the Mahayana, then the three learnings (tri-śikṣā, morality, concentration, wisdom) and two liberations (vimoksha, liberation) of the Ekayana (ekayāna, the One Vehicle) can regulate themselves, and then conform to the model of leaving home for the aranya. 'Although speaking' to 'able to live' etc., refers to those who only focus on verbal teachings without diligent practice, only thinking about how to survive. Such people are called similar three learnings, false three learnings, thieving three learnings, fraudulent three learnings, yet they want to despise those who understand the sutras. Therefore, those who propagate the Dharma should wear the robe of patience (kṣānti-civara, robe symbolizing patience) and wholeheartedly propagate the true Dharma. Those who have taken precepts and possess the increased three learnings (adhisila-śikṣā, higher morality; adhisamādhi-śikṣā, higher concentration; adhiprajñā-śikṣā, higher wisdom) can be called increased precepts. If one only adheres to one precept without practice, it is certain that the precepts will diminish. If precepts cannot be practiced, how can one practice meditation and wisdom? Therefore, it must be examined through the five divisions. In the meaning of the three robes, the text quotes the fifth chapter of the Madhyama Agama (Madhyama Agama), where the bhikkhu Black Tooth (specific reference unclear) complains to the Buddha. Referring to the third chapter of the Madhyama Agama, it explains that people have five destinations, which corresponds to the sutra. The Water Simile Sutra in the Sariputta-samyutta of that sutra says: 'The Buddha was in Anāthapiṇḍika-ārāma (Anāthapiṇḍika-ārāma), Sariputta (Sariputta, foremost in wisdom) told the bhikkhus: I say that the afflictions of the five skandhas (pañca-khandha, form, feeling, perception, mental formations, consciousness) have five causes. What are the five?' It uses five metaphors to represent the three karmas of body, speech, and mind. Checking the fifth sutra again, the five destinations of people are only the three karmas, single good is three, both good is one, both evil is one. If one adds both good as three sentences, it becomes eight sentences. There is definitely no single or double on the evil side, single good is double evil, double good is single evil, so there cannot be sentences on the evil side.
不作餘三句者，或舉五知八，或是隨機。有文中初云身惡口意善者，恐誤。準合喻中只有單善，但應云身善口意惡，口善身意惡，意善身口惡。故初喻云「納衣」等者，此是身善口意不善，以合文云「念用身凈棄于口意」。口善中喻者，披草避熱身相不善掬水不稱，即意不善，水得到口且名曰善，文云「若掬若手」者，只是手掬耳。《切韻》釋「掬」者，手取也。亦有單作匊。雖身口俱丑，但為止渴故名意善。若欲喻三雙善者，準單思之。喻三俱善者，池既寬涼入則身善，不匊口善止渴意善。「婆沙第八云念罵是一語」等者，《論》第十〈雜揵度智品〉中問曰：行時得罵，云何觀察名句身等，令恚心不生？答曰：或有說者，阿拘盧奢秦言罵，拘盧奢秦言喚聲，我今不應念其阿字，若有阿字是名為罵，若無阿字即是喚聲。當知西方有三合聲，阿與拘盧奢合方成名句，乃名為罵。彼方此方卑陋稱讚斯例甚多，如雲尸羅、羼提，於此未為端正之辭，彼方乃是二波羅蜜。「又觀此罵字」等者，此方亦有顛倒即成贊罵，如見客去，命云「去早」即名為留，若云「早去」即名發遣，發遣是罵，留即是贊。如正食遇客，若云「來早」即是罵也，若云「早來」即是贊也。世人執覽定有前後，共為贊罵，妄情聚積言聲本無。「又罵是一界
少分」等者，屈曲意思行蘊法處，法界少分所攝，此借《婆沙》文為所觀境，乃用四句三假觀之，以聲對於根識及空，推無自性，成就性相方名即空。又罵既是聲，聲界有八，有執受無執受大種為因，各有有情名非有情名、可意不可意。有情身中所發音聲名有執受，眾生語聲有詮表故。拍手等聲非詮表故，風林河等名為執受。無執受中有情名者，所謂化人語聲，雖無執受能詮表故，余例思知。今此罵聲既是有執受有情名不可意聲，但是八中之一，然由計其初后而成名句。若言聲界是罵，八方是罵，今猶無七云何名罵？況復一中唸唸不住，聲入少分色陰少分。「罵少」等者，觀我既是所罵之境，若罵色時即不罵心，罵心之時即不罵色，形顯受等準此可知。「成就自彼」等者，彼自攬聲以成名句而謂是罵，我觀因緣唸唸不住，此觀因緣也。「又罵是一字」去，觀相續也。「又能罵」去，對推相待。「用空」者，通教也。故知借彼《婆沙》因緣之境，一一推之便成即空，語略意廣，具如《止觀》入空無生觀中已說。
「十七云凡聖俱有三受」者，恐文誤，文在第十。文云：「亦有畏懼者過於異生及以聖者，以有畏故即具三受。」亦云五受，五受即憂、喜、苦、樂、舍。又有五受全是三受，謂未得樂受已得樂受、已生苦
【現代漢語翻譯】 現代漢語譯本 『少分』等，是就屈曲其意思，在行蘊、法處中，屬於法界少分所攝。這裡借用《婆沙》（《阿毗達磨大毗婆沙論》）的文句作為所觀的境界，乃是用四句三假觀來觀察它，以聲音對於根識以及空性，推論其沒有自性，成就其性相方才稱作即空。又，罵既然是聲音，聲界有八種，有執受（有情所發出的聲音）和無執受（非有情所發出的聲音），以大種（地、水、火、風四大元素）為因，各有有情名（能表達意義的聲音）和非有情名（不能表達意義的聲音）、可意（悅耳的）和不可意（不悅耳的）。有情身中所發出的聲音叫做有執受，因為眾生的語言聲音有詮釋表達的作用。拍手等聲音因為不能詮釋表達，風聲、林聲、河聲等叫做無執受。無執受中有情名，指的是化人（變化出來的人）的語聲，雖然沒有執受但能詮釋表達，其餘的例子可以類推得知。現在這罵聲既是有執受有情名不可意的聲音，但是八種聲音中的一種，然而由於計較它的起始和終結才成為名句。如果說聲界就是罵，八方都是罵，現在還缺少七種，怎麼能稱作罵呢？更何況一種聲音中唸唸不住，聲音進入少分色陰，也進入少分。『罵少』等，觀察我既然是被罵的境界，如果罵色（物質）的時候就不罵心（精神），罵心的時候就不罵色，形、顯、受等可以依此類推得知。『成就自彼』等，是說對方自己抓住聲音來成就名句而說是罵，我觀察因緣，唸唸不住，這是觀察因緣。『又罵是一字』以下，是觀察相續。『又能罵』以下，是對推相待。『用空』，是通教（三乘共通的教法）。所以知道借用《婆沙》的因緣境界，一一推論它就成為即空，語言簡略而意義廣泛，詳細情況如《止觀》（《摩訶止觀》）入空無生觀中所說。 『十七云凡聖俱有三受』，恐怕是文字錯誤，這段文字在第十（卷）。原文說：『也有畏懼超過異生（凡夫）以及聖者的，因為有畏懼的緣故就具有三受。』也說五受，五受就是憂、喜、苦、樂、舍。又有五受全是三受，指的是未得到樂受、已得到樂受、已生起苦受。
【English Translation】 English version 『Small portions』 and so on, refers to bending the meaning, within the aggregates of formations (行蘊), and the sense base of dharmas (法處), belonging to the small portion encompassed by the dharma realm (法界). Here, the text of the Vibhasa (《阿毗達磨大毗婆沙論》, Abhidharma-mahāvibhāṣā-śāstra) is borrowed as the object of contemplation, and it is observed using the four-phrase, three-provisional contemplation, using sound in relation to the sense faculties and consciousness, as well as emptiness, inferring its lack of inherent nature, and only when its nature and characteristics are accomplished is it called 『immediately empty.』 Furthermore, since scolding is sound, the sound realm has eight types: those with apprehension (sounds produced by sentient beings) and those without apprehension (sounds not produced by sentient beings), with the great elements (大種, the four great elements of earth, water, fire, and wind) as their cause, each having sentient-being names (sounds that can express meaning) and non-sentient-being names (sounds that cannot express meaning), agreeable (pleasant) and disagreeable (unpleasant). Sounds emitted from the bodies of sentient beings are called 『with apprehension,』 because the sounds of sentient beings' speech have the function of explanation and expression. Sounds like clapping hands, etc., because they cannot explain or express, and sounds of wind, forests, rivers, etc., are called 『without apprehension.』 『Sentient-being names』 among those 『without apprehension』 refers to the speech sounds of transformation beings (化人, beings created through transformation), although they are without apprehension, they can explain and express; other examples can be understood by analogy. Now, this scolding sound is a disagreeable sound with apprehension and a sentient-being name, but it is one of the eight types of sounds. However, it is only through calculating its beginning and end that it becomes a name and phrase. If it is said that the sound realm is scolding, and all eight directions are scolding, then seven are still missing; how can it be called scolding? Moreover, within one sound, thoughts do not abide, and the sound enters a small portion of the form aggregate (色陰), and also enters a small portion. 『Scolding small』 and so on, observes that since 『I』 am the object of being scolded, if one scolds form (matter), then one does not scold mind (spirit); when one scolds mind, then one does not scold form; form, appearance, sensation, etc., can be understood accordingly. 『Accomplishing from that』 and so on, means that the other party themselves grasp the sound to accomplish a name and phrase and say it is scolding. I observe the causes and conditions, and thoughts do not abide; this is observing causes and conditions. 『Moreover, scolding is one word』 and following, is observing continuity. 『Also, able to scold』 and following, is mutual inference and dependence. 『Using emptiness』 refers to the common teaching (通教, teachings common to the three vehicles). Therefore, it is known that by borrowing the causal conditions of the Vibhasa, and inferring each one, it becomes 『immediately empty,』 the language is concise but the meaning is broad, as fully explained in the Śamatha-vipassanā (《摩訶止觀》, Mahā-śamatha-vipassanā) in the contemplation of entering emptiness and non-arising. 『Seventeen says that both ordinary beings and sages have three feelings,』 it is feared that there is a textual error; this text is in the tenth (chapter). The original text says: 『There are also those who have fear exceeding ordinary beings (異生, common mortals) and sages, because they have fear, they possess the three feelings.』 It also speaks of five feelings; the five feelings are sorrow, joy, suffering, pleasure, and equanimity. Furthermore, there are five feelings that are entirely three feelings, referring to not yet obtaining the feeling of pleasure, already obtaining the feeling of pleasure, and already arising the feeling of suffering.
受未生苦受、不苦不樂受。但聖人不以心受，故有凡聖之別，亦是借彼《婆沙》分別。四聖為聖、六道為凡，十界不同以成別義。「今經」去即圓教也。「唸佛」者，觀受為法界，故云「是念法佛」等也。由能觀別得諸教名，所觀五受其相不別，故持經者應觀三受，故云「能受諸惡行」等。「鎧」者甲也。
法華文句記卷第八之四 大正藏第 34 冊 No. 1719 法華文句記
法華文句記卷第九(上)
唐天臺沙門湛然述
釋安樂行品
今古釋品皆有生起十緣五緣等，及明來意三意五意。今則不爾，但隨品文勢逐義釋之，不必一概。故至釋此品，應委騰前四品之意，謂法師下三，通以法師室衣座三，為流通之軌，故釋前三品題及以消文，咸依此三明品元意，若隨文相別生起不同文起盡耳。以〈法師品〉是流通之始，是故具列三法為軌，況流通者演布正說？故令說者依三建志，方能光顯所弘之典，令物慕仰法可弘通，冥資顯益是如來使。若不爾者，何故世尊命弘經人，量其功用堪掌任者，故使此土他土上方下方進否異轍。若己自行不長物信，如熱病者而貨冷藥，是故不可率爾傳經，故三週開顯若法若喻不逾三德，若修若性準而則之，性德不當開與不開，修德隨時轉名赴物，
【現代漢語翻譯】 現代漢語譯本：感受未生之苦受（dukkha vedanā，痛苦的感受）、不苦不樂受（adukkha-asukha vedanā，非痛苦非快樂的感受）。但聖人不以執著之心感受，所以有凡夫和聖人的區別，這也是借用《婆沙論》（Vibhasa，佛教論書）的分別。四聖（srota-āpanna，須陀洹；sakrdāgāmin，斯陀含；anāgāmin，阿那含；arhat，阿羅漢）為聖人，六道（地獄、餓鬼、畜生、阿修羅、人、天）為凡夫，十法界（地獄界、餓鬼界、畜生界、阿修羅界、人界、天界、聲聞界、緣覺界、菩薩界、佛界）不同以成就不同的意義。「今經」指的就是圓教（perfect teaching）。「唸佛」（buddhānusmrti，憶念佛陀）的人，觀受為法界（dharma-dhātu，一切法的總稱），所以說「是念法佛」等等。由於能觀的差別而得到諸教的名稱，所觀的五受（苦受、樂受、喜受、憂受、舍受）其相沒有差別，所以持經的人應該觀三受（苦受、樂受、不苦不樂受），所以說「能受諸惡行」等等。「鎧」（armor）指的是甲冑。 《法華文句記》卷第八之四 大正藏第 34 冊 No. 1719 《法華文句記》 《法華文句記》卷第九(上) 唐天臺沙門湛然 述 釋 安樂行品 現在和過去解釋品題，都有生起十緣、五緣等等，以及闡明來意三意、五意。現在則不這樣，只是隨著品文的走勢逐句解釋，不必一概而論。所以到了解釋此品時，應該詳細地承接前面四品的意思，說法師品（Dharmācārya-parivarta）、見寶塔品（Ratna-darśana-parivarta）、提婆達多品（Devadatta-parivarta）這三品，都以法師的室、衣、座這三事，作為流通的準則，所以解釋前三品的品題以及消文，都依據這三事來闡明品的根本意義，如果隨著文句的表相，生起的意義就不同，只是文句的起止而已。因為《法師品》是流通的開始，所以詳細地列出三法作為準則，何況流通就是演布正說？所以讓說法的人依據三事建立志向，才能光顯所弘揚的經典，使眾生羨慕仰慕，法才能弘揚流通，冥資顯益，這就是如來的使者。如果不是這樣，為什麼世尊命令弘揚經典的人，衡量他的功用，能夠勝任的，所以使得此土、他土、上方、下方，進退的方式不同。如果自己修行，不增長他人的信心，就像得了熱病的人卻賣冷藥，所以不可以隨便地傳經，所以三週開顯，無論是法還是譬喻，都不超過三德（法身德、般若德、解脫德），無論是修德還是性德，都以此為準則，性德不應當開與不開，修德隨時轉變名稱以適應事物。
【English Translation】 English version: One experiences suffering from the unarisen suffering, and the neither-suffering-nor-pleasure feeling (adukkha-asukha vedanā). However, sages do not experience with attachment, hence the distinction between ordinary beings and sages, which is also borrowed from the 'Vibhasa' (Vibhasa, a Buddhist treatise) for differentiation. The Four Noble Ones (srota-āpanna, sakrdāgāmin, anāgāmin, arhat) are sages, the Six Realms (hell, hungry ghosts, animals, asuras, humans, devas) are ordinary beings, and the Ten Dharma Realms (hell realm, hungry ghost realm, animal realm, asura realm, human realm, deva realm, sravaka realm, pratyekabuddha realm, bodhisattva realm, buddha realm) differ to accomplish different meanings. 'This sutra' refers to the perfect teaching. Those who 'recite the Buddha' (buddhānusmrti) contemplate the feeling as the Dharma Realm (dharma-dhātu), hence it is said 'is reciting the Dharma Buddha' and so on. Due to the difference in what can be contemplated, the names of various teachings are obtained, but the five feelings (suffering, pleasure, joy, sorrow, equanimity) that are contemplated are not different in their characteristics, so those who uphold the sutra should contemplate the three feelings (suffering, pleasure, neither-suffering-nor-pleasure), hence it is said 'can receive all evil deeds' and so on. 'Armor' refers to armor. The Annotations on the Words and Phrases of the Lotus Sutra, Volume 8, Part 4 Taisho Tripitaka Volume 34, No. 1719, The Annotations on the Words and Phrases of the Lotus Sutra The Annotations on the Words and Phrases of the Lotus Sutra, Volume 9 (Part 1) Composed by the Tang Dynasty Tiantai Monk Zhanran Explanation of the Chapter on Peaceful and Joyful Practice Both past and present explanations of the chapter have the ten causes of arising, five causes, etc., as well as clarifying the three intentions and five intentions of coming. Now it is not like that, but rather explaining each sentence according to the flow of the chapter, without necessarily generalizing. Therefore, when explaining this chapter, one should thoroughly connect the meaning of the previous four chapters, saying that the Dharma Teacher Chapter (Dharmācārya-parivarta), the Vision of the Jeweled Stupa Chapter (Ratna-darśana-parivarta), and the Devadatta Chapter (Devadatta-parivarta) all use the three things of the Dharma Teacher's room, robe, and seat as the standard for circulation, so explaining the titles of the previous three chapters and interpreting the text all rely on these three things to clarify the fundamental meaning of the chapter. If the meaning arises differently according to the appearance of the sentences, it is only the beginning and end of the sentences. Because the Dharma Teacher Chapter is the beginning of circulation, the three dharmas are listed in detail as the standard, let alone that circulation is the spreading of the correct teaching? Therefore, let the speaker establish aspirations based on the three things, so that they can glorify the sutra they are propagating, so that sentient beings admire and yearn for it, and the Dharma can be propagated and circulated, both secretly benefiting and openly benefiting, this is the envoy of the Tathagata. If it is not like this, why did the World Honored One order those who propagate the sutra to measure their merits and abilities to be able to take on the responsibility, so that the ways of advancing and retreating are different in this land, other lands, above, and below. If one cultivates oneself and does not increase the faith of others, it is like a person with a fever selling cold medicine, so one cannot casually transmit the sutra, so the three rounds of opening and revealing, whether it is Dharma or metaphor, do not exceed the three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue), whether it is cultivated virtue or inherent virtue, take this as the standard, inherent virtue should not be opened or not opened, cultivated virtue changes its name at any time to adapt to things.
在今同異無非一乘。一乘者，佛性也。具如《大經》佛性三種即是秘藏。故流通之首還約此藏以之為軌，所以法師名室衣座，以于敷弘義便故也。〈寶塔品〉中若從塔說，塔踴在空，座也；處處證經，室也；眾寶莊嚴，衣也。若從釋迦，在空，座也；入塔，衣也；命弘，室也。又以三佛表於三身亦此三耳。多寶，衣也；釋迦，座也；分身，室也。若從三變所表說者，初變表破見思，座也；次變表破無知，室也；后變表破無明，衣也。故命弘者令依三法弘此妙三，若〈調達〉中身為床座，若非深達此三，安能輕生重法？故相好之身必有法、報，法身，衣也；報身，座也；應身，室也。若從因行，五波羅蜜，衣也；般若波羅蜜，座也；慈悲喜捨，室也。況師弟成道具足三身。至〈持品〉偈文，彰灼三法而弘此經。
此〈安樂品〉雖為始行，亦以三德而用題品，以一品內無非三德及三德行。于中為五：先以三義總釋，次明四行來意，三明四行次第，四明四行體異，五正解釋。初文二：初標列，次釋。釋中先略、次廣。略中初依事釋者，二業安樂進于弘經口業之行。若附文中二，先附〈法師〉，次附今品。初文皆約三德三軌故也。法身若有三德之行，故使所嚴法身安也。故《玄》文云：「法身體素天龍之所忽劣」故具三
【現代漢語翻譯】 現代漢語譯本： 如今的相同與不同都無非是「一乘」（Ekayana，唯一乘載之意）。所謂「一乘」，就是佛性（Buddha-nature）。詳細內容如《大般涅槃經》（Mahāparinirvāṇa Sūtra）所說，佛性三種即是秘藏（Guhyaka）。因此，流通的開端仍然圍繞此秘藏作為準則，所以法師的名號、住所、衣服、座位，都是爲了方便弘揚佛法的緣故。《寶塔品》（Ratna-stūpa-parivarta）中，如果從寶塔的角度來說，寶塔涌現在空中，是「座」；處處印證經典，是「室」；用各種珍寶莊嚴，是「衣」。如果從釋迦牟尼佛（Śākyamuni）的角度來說，在空中，是「座」；進入寶塔，是「衣」；奉獻生命弘揚佛法，是「室」。又用三佛（過去佛、現在佛、未來佛）來表示三身（Trikaya），也是這三種。「多寶佛」（Prabhūtaratna），是「衣」；「釋迦牟尼佛」，是「座」；「分身佛」，是「室」。如果從三變（三種變化）所表示的意義來說，初變表示破除見思惑（Dṛṣṭi-heya-kleśa），是「座」；次變表示破除無知（Ajñāna），是「室」；后變表示破除無明（Avidyā），是「衣」。所以說奉獻生命弘揚佛法，就是要依照這三種方法弘揚這微妙的三法。如果《提婆達多品》（Devadatta-parivarta）中以身體為床座，如果不能深刻理解這三種，怎麼能輕視生命而重視佛法？所以具足相好（Lakṣaṇa）的身體必定有法身（Dharmakāya）、報身（Saṃbhogakāya）、應身（Nirmāṇakāya），法身是「衣」；報身是「座」；應身是「室」。如果從因地修行來說，五波羅蜜（Pañca-pāramitā），是「衣」；般若波羅蜜（Prajñā-pāramitā），是「座」；慈悲喜捨（Caturapramāṇa），是「室」。更何況師父和弟子成就道業，具足三身。到《持品》（Dharaṇī-parivarta）的偈文，彰顯這三種法而弘揚此經。 這《安樂行品》（Ananta-sukha-gati-parivarta）雖然是為初學者而設，也用三德（三種功德）來作為品題，因為一品之內無非是三德以及三德之行。其中分為五個部分：首先用三種意義總括解釋，其次說明四種安樂行（Catur-ananta-sukha-gati）的來意，第三說明四種安樂行的次第，第四說明四種安樂行的體性差異，第五正式解釋。最初的部分分為兩部分：首先標明列出，其次解釋。解釋中先略說，后廣說。略說中首先依據事相來解釋，兩種行業安樂地進行弘揚佛法的口業之行。如果附在經文之中，分為兩部分，首先附在《法師品》（Dharma-bhāṇaka-parivarta），其次附在現在的《安樂行品》。最初的部分都圍繞三德三軌的緣故。法身如果具有三種功德之行，所以使得所莊嚴的法身安穩。所以《玄義》（Xuanyi）中說：「法身體素，天龍（Nāga）也會忽略輕視」，所以要具足三德。
【English Translation】 English version: Now, sameness and difference are none other than the One Vehicle (Ekayana). The One Vehicle is the Buddha-nature. As detailed in the Mahāparinirvāṇa Sūtra, the three aspects of Buddha-nature are the Secret Treasury (Guhyaka). Therefore, the beginning of its propagation still revolves around this Treasury as the standard. Hence, the Dharma Master's title, dwelling, robes, and seat are all for the sake of conveniently propagating the Dharma. In the Ratna-stūpa-parivarta, if speaking from the perspective of the Stupa, the Stupa emerging in the sky is the 'Seat'; everywhere verifying the scriptures is the 'Chamber'; adorned with various treasures is the 'Robe'. If speaking from the perspective of Śākyamuni Buddha, being in the sky is the 'Seat'; entering the Stupa is the 'Robe'; dedicating life to propagate the Dharma is the 'Chamber'. Furthermore, using the Three Buddhas (past, present, and future) to represent the Three Bodies (Trikaya) is also these three. Prabhūtaratna Buddha is the 'Robe'; Śākyamuni Buddha is the 'Seat'; the manifested Buddhas are the 'Chamber'. If speaking from the meaning represented by the Three Transformations, the initial transformation represents breaking through the delusions of views and thoughts (Dṛṣṭi-heya-kleśa), which is the 'Seat'; the second transformation represents breaking through ignorance (Ajñāna), which is the 'Chamber'; the final transformation represents breaking through fundamental ignorance (Avidyā), which is the 'Robe'. Therefore, dedicating life to propagate the Dharma means propagating these three subtle Dharmas according to these three methods. If, in the Devadatta-parivarta, the body is taken as the bed and seat, how could one lightly regard life and value the Dharma if one does not deeply understand these three? Therefore, a body endowed with auspicious marks (Lakṣaṇa) must have the Dharmakāya, Saṃbhogakāya, and Nirmāṇakāya; the Dharmakāya is the 'Robe'; the Saṃbhogakāya is the 'Seat'; the Nirmāṇakāya is the 'Chamber'. If speaking from the perspective of causal practice, the Five Perfections (Pañca-pāramitā) are the 'Robe'; Prajñā-pāramitā is the 'Seat'; Loving-kindness, compassion, joy, and equanimity (Caturapramāṇa) are the 'Chamber'. Moreover, the teacher and disciples accomplish the path, fully possessing the Three Bodies. In the verses of the Dharaṇī-parivarta, these three Dharmas are clearly manifested to propagate this Sutra. This Ananta-sukha-gati-parivarta, although intended for beginners, also uses the Three Virtues as the title of the chapter, because within the chapter, there is nothing other than the Three Virtues and the practice of the Three Virtues. It is divided into five parts: first, a general explanation using three meanings; second, explaining the intention behind the Four Peaceful Practices (Catur-ananta-sukha-gati); third, explaining the order of the Four Peaceful Practices; fourth, explaining the differences in the nature of the Four Peaceful Practices; and fifth, a formal explanation. The initial part is divided into two parts: first, listing and marking; second, explaining. In the explanation, first a brief explanation, then a detailed explanation. In the brief explanation, first explaining according to phenomena, the two types of karma peacefully engage in the oral karma practice of propagating the Dharma. If attached to the text, it is divided into two parts, first attached to the Dharma-bhāṇaka-parivarta, and second attached to the current Ananta-sukha-gati-parivarta. The initial part all revolves around the reason of the Three Virtues and Three Standards. If the Dharmakāya possesses the practice of the Three Virtues, it makes the adorned Dharmakāya peaceful. Therefore, the Xuanyi says, 'The Dharmakāya is simple, even the Nāgas will neglect and despise it', so one must possess the Three Virtues.
法，共導弘經之行。
問：
若爾，與涅槃何別？
答：
妙法只是一心三德，本來不別，彼寄示滅名涅槃耳。
附今品文即進為行，只由自進，是故弘經。法門者，引諸經論所列三門，釋成此意，即「不動」等於中列釋，釋中一一皆先出行相，次明所離，三結意。初「不動」者正是中道，引文並表不動故也。「五受」者，經云：「行亦不受，乃至不受亦不受。」彼經在衍為破三藏家不受凡夫之五受，故下廣釋通從外道等四句及以絕言，絕言亦舍故五不受，乃至圓教四門及絕。若爾，未證實來俱名為受，若著圓門五受尚名為受，體教入理理無所受，方名不受。
次廣釋中初廣事釋中因果對辨，只是展轉釋此安樂行三，令識極地三耳。「大品」等者，且借彼經如實巧度以對小耳。彼衍門中三教皆是因果俱樂，克體論之應須更簡，樂名既同但以偏圓而用判之。通教三乘因果俱偏，別教菩薩因偏果圓，圓教菩薩因果俱圓，故以俱樂並圓為今品名。所引《大經》菩薩猶通。「絓是」下結品文意，必用七方便簡，方應今經。
次廣附文中，廣附上品釋成今品，以今品四行不出三業止觀及慈悲故。于中為三：先立能趣及所趣境，次「行有」下釋能趣行，三問答料簡。于能趣行中為十，
【現代漢語翻譯】 現代漢語譯本：
法，共同引導弘揚佛經的行為。 問：
如果這樣，與涅槃有什麼區別？ 答：
妙法只是一心三德（一心具有法身德、般若德、解脫德），本來就沒有區別，涅槃只是佛示現寂滅的名稱罷了。 附帶說明，今品經文即是進一步轉化為行動，僅僅依靠自身精進，所以說是弘揚佛經。法門，是引用各種經論所列的三門（空門、無相門、無作門），解釋成就這個意義，即『不動』等於中間列出解釋，解釋中每一個都先出現行動的表相，其次說明所要遠離的，最後總結意義。最初的『不動』正是中道，引用經文並表明不動的原因。『五受』，經中說：『行也不受，乃至不受也不受。』那部經在闡述時是爲了破斥三藏家不受凡夫的五受（色、受、想、行、識），所以下面廣泛解釋，貫通外道等的四句以及絕言，絕言也是捨棄，所以五不受，乃至圓教四門以及絕。如果這樣，未證實相之前都叫做受，如果執著于圓門，五受仍然叫做受，體悟教義進入真理，真理沒有什麼可以接受的，才叫做不受。 其次廣泛解釋中，最初廣泛地從現象上解釋，因果相對辨析，只是輾轉解釋這安樂行三事（身安樂行、口安樂行、意安樂行），使人認識到最高的境界。『大品』等，姑且借用《摩訶般若波羅蜜經》的如實巧度來對比小乘。那部大乘經典中，三教（藏教、通教、別教）都是因果同時存在，如果嚴格地從本體上來說，應該更加簡別，樂的名稱雖然相同，但要用偏圓來判斷。通教的三乘因果都偏，別教菩薩因偏果圓，圓教菩薩因果都圓，所以用同時存在和圓滿作為今品（《妙法蓮華經·安樂行品》）的名稱。所引用的《大般涅槃經》菩薩仍然是通教的境界。『絓是』以下總結品文的意義，必須用七方便（七種方便法門）來簡別，才符合今經的教義。 其次廣泛地附帶說明經文，廣泛地附帶說明上品（《妙法蓮華經·安樂行品》）來解釋成就今品，因為今品四行（身安樂行、口安樂行、意安樂行、誓願安樂行）沒有超出三業（身業、口業、意業）止觀（止、觀）以及慈悲的範圍。其中分為三部分：首先確立能趨向的以及所趨向的境界，其次『行有』以下解釋能趨向的行為，第三是問答來辨析。在能趨向的行為中分為十個方面。
【English Translation】 English version:
The Dharma, together guiding the practice of propagating the scriptures. Question: If so, what is the difference between this and Nirvana? Answer: The wonderful Dharma is simply the One Mind with Three Virtues (Dharmakaya, Prajna, and Liberation), which are originally not different. Nirvana is merely the name given to the manifestation of extinction. Furthermore, the text of this chapter is a further transformation into action, relying solely on one's own diligence, hence the propagation of the scriptures. The Dharma gate refers to the three gates (emptiness, signlessness, and non-action) listed in various sutras and treatises, explaining and accomplishing this meaning. That is, 'immovability' is listed and explained in the middle, and in each explanation, the appearance of action is first presented, followed by what is to be abandoned, and finally the meaning is summarized. The initial 'immovability' is precisely the Middle Way, citing the text and indicating the reason for immovability. 'Five aggregates' (form, feeling, perception, mental formations, and consciousness), the sutra says: 'Practice is also not received, and even non-reception is not received.' That sutra, in its elaboration, aims to refute the Three Vehicle schools' non-acceptance of the five aggregates of ordinary beings. Therefore, the following extensively explains, connecting the four phrases of external paths, etc., and the cessation of speech. The cessation of speech is also abandonment, hence the non-acceptance of the five aggregates, and even the Four Gates of the Perfect Teaching and cessation. If so, before realizing the true nature, all are called reception. If one is attached to the Perfect Teaching's gates, the five aggregates are still called reception. When one embodies the teachings and enters the principle, the principle has nothing to receive, and only then is it called non-reception. Secondly, in the extensive explanation, the initial extensive explanation from the phenomenal perspective, analyzing causes and effects in contrast, is merely a repeated explanation of these three practices of peaceful abiding (peaceful abiding of body, peaceful abiding of speech, and peaceful abiding of mind), enabling people to recognize the highest state. 'Mahaprajnaparamita Sutra' etc., temporarily borrow the 'Mahaprajnaparamita Sutra's' truthful and skillful means to contrast with the Small Vehicle. In that Mahayana sutra, the Three Teachings (Tripitaka Teaching, Shared Teaching, and Distinct Teaching) all have causes and effects existing simultaneously. If strictly speaking from the perspective of the essence, it should be further distinguished. Although the name of happiness is the same, it should be judged by partiality and completeness. The Three Vehicles of the Shared Teaching have partial causes and effects, the Bodhisattvas of the Distinct Teaching have partial causes and complete effects, and the Bodhisattvas of the Perfect Teaching have complete causes and effects. Therefore, simultaneous existence and completeness are used as the name of this chapter (Chapter on Peaceful Practices of the Lotus Sutra). The Bodhisattvas cited in the 'Mahaparinirvana Sutra' are still in the realm of the Shared Teaching. 'If it is' below summarizes the meaning of the chapter, and it is necessary to use the Seven Expedient Means to distinguish, in order to conform to the teachings of this sutra. Secondly, extensively attaching explanations to the text, extensively attaching explanations to the previous chapter (Chapter on Peaceful Practices of the Lotus Sutra) to explain and accomplish this chapter, because the four practices of this chapter (peaceful abiding of body, peaceful abiding of speech, peaceful abiding of mind, and peaceful abiding of vows) do not go beyond the scope of the three karmas (body, speech, and mind), cessation and contemplation (shamatha and vipassana), and loving-kindness and compassion. Among them, it is divided into three parts: first, establishing the realm that can be approached and the realm that is approached; second, 'practice exists' below explains the practice that can be approached; and third, questions and answers to analyze. Among the practices that can be approached, it is divided into ten aspects.
初列三行，次「止行」者下解釋，三「總此」下結對境行，四「境稱」下結歸品名，五「大論」下引證，觀境即因果也。六「因時」下判位，七「因名」下判因果名異，八「又因」下判因果名異，以辨化用。云「三業」等者，三業、三密、三輪並三德異名，意密即般若，口密即解脫，身密即法身。九「如此」下總結，十「此行」下引同會異。總有二重：初總、次別。別自分三，總別皆悉名異義同。「總而言之」等者，總不異者，如來涅槃人法名殊，大理不別，人即法故；別不異者，此中離為忍衣等三，彼經離為法身等三。「此明」下釋于兩處不異之相，故引彼經寶樹等三及以五行。初三譬法身等三，三喻具如《玄》文及《釋簽》所引，即《大經》第十文也。依此座等以對三德，亦應可見。又五行中亦與衣等同者，聖行，座也；天行，衣也；餘三，室也。梵行室因，病兒室果，應知今品具斯十意，正在於因。因中正被五品之人，或至六根，是故品題從行為目，即安樂家之行也。
三料簡中先問，次答文意者，雖復旁正兩處互有，今且分折攝以對二悉，然彼此皆四則有無無疑。「一子地」者，《大經》云「聖行住三地，戒聖行住堪忍地，定聖行住不動地，慧聖行住無所畏地，梵行成住二地，慈悲喜成住一子地，舍成
【現代漢語翻譯】 現代漢語譯本： 首先解釋『初列三行』，其次在『止行』之後解釋，第三在『總此』之後總結對境行，第四在『境稱』之後總結歸納品名，第五在『大論』之後引用論證，說明觀境即是因果。第六在『因時』之後判斷位次，第七在『因名』之後判斷因果名稱的差異，第八在『又因』之後判斷因果名稱的差異，以此來辨別化用。所說的『三業』等，三業、三密、三輪以及三德是不同的名稱，意密即是般若（智慧），口密即是解脫，身密即是法身（佛的真身）。第九在『如此』之後進行總結，第十在『此行』之後引用相同之處，區分不同之處。總共有兩重含義：先是總的，然後是分別的。分別的又自分為三部分，總的和分別的都只是名稱不同，意義相同。『總而言之』等，總的不異之處，比如如來（佛）涅槃（圓寂）時，人法名稱不同，但大道理沒有區別，人即是法。分別的不異之處，此中離為忍衣等三，彼經離為法身等三。『此明』之後解釋兩處不異的相狀，所以引用彼經的寶樹等三以及五行。最初的三者譬喻法身等三，這三個譬喻詳細內容如《玄》文和《釋簽》所引用，即《大經》（《涅槃經》）第十文。依據此座等來對應三德，也應該可以明白。又五行中也與衣等相同，聖行，是座；天行，是衣；其餘三個，是室。梵行是室的因，病兒室是果，應該知道今品具備這十種含義，重點在於因。因中主要針對五品之人，或者達到六根清凈，因此品題從行為出發，即安樂家之行。
在三個料簡中，先是提問，然後是回答，說明文意。雖然旁和正兩處互相包含，現在且將分折攝用來對應二悉（世界悉檀和為人悉檀），然而彼此都有四種情況，即有、無、無疑。『一子地』，《大經》中說『聖行住三地，戒聖行住堪忍地，定聖行住不動地，慧聖行住無所畏地，梵行成住二地，慈悲喜成住一子地，舍成』
【English Translation】 English version: First, explain 'the initial listing of three practices,' then explain after 'stopping practice,' third, summarize the practices related to objects after 'summarizing this,' fourth, conclude and categorize the chapter title after 'the name of the object,' fifth, cite evidence after 'the Great Treatise,' stating that observing the object is the same as cause and effect. Sixth, determine the position after 'the time of cause,' seventh, determine the difference in names between cause and effect after 'the name of cause,' eighth, determine the difference in names between cause and effect after 'again, because of cause,' to distinguish transformation and application. The mentioned 'three karmas' etc., the three karmas, three secrets, three wheels, and three virtues are different names, mind secret is Prajna (wisdom), speech secret is liberation, body secret is Dharmakaya (Buddha's true body). Ninth, summarize after 'like this,' tenth, cite similarities and differentiate differences after 'this practice.' There are two layers in total: first general, then specific. The specific is further divided into three parts, both general and specific have different names but the same meaning. 'In summary' etc., the general non-difference, such as when Tathagata (Buddha) enters Nirvana (passing away), the names of person and Dharma are different, but the great principle is not different, the person is the Dharma. The specific non-difference, here 'leaving' is the three of forbearance robe etc., that sutra 'leaving' is the three of Dharmakaya etc. After 'this explains,' explain the appearance of non-difference in the two places, therefore cite the three of precious tree etc. and the five elements from that sutra. The initial three are metaphors for the three of Dharmakaya etc., these three metaphors are detailed as cited in the text of 'Xuan' and 'Shi Qian,' which is the tenth text of the Great Sutra (Nirvana Sutra). Based on this seat etc. to correspond to the three virtues, it should also be understandable. Also, among the five elements, those that are the same as robe etc., holy practice is the seat; heavenly practice is the robe; the remaining three are the room. Brahma practice is the cause of the room, sick child's room is the effect, it should be known that this chapter possesses these ten meanings, the focus is on the cause. Within the cause, it is mainly aimed at people of the five grades, or reaching the purification of the six senses, therefore the chapter title starts from practice, which is the practice of the family of happiness.
In the three analyses, first is the question, then is the answer, explaining the meaning of the text. Although the side and the main are mutually inclusive, now let's use division and integration to correspond to the two Siddhanthas (World Siddhantha and For-the-sake-of-persons Siddhantha), however, both have four situations, namely existence, non-existence, and non-doubt. 'One child ground,' the Great Sutra says 'holy practice dwells in three grounds, precepts holy practice dwells in the ground of endurance, concentration holy practice dwells in the ground of immovability, wisdom holy practice dwells in the ground of fearlessness, Brahma practice completes and dwells in two grounds, loving-kindness, compassion, and joy complete and dwell in one child ground, equanimity completes'
住空平等地。」今且引慈悲一子而反質，持弓執箭未是通途故，云何曾無攝受？五地同在初歡喜地，此地無種不為，普現色身隨宜益物，故折攝兩門收一切教，或出或沒不應偏難。今云同者，同味同理同因同果。「廣法門」至「不記也」者，準望前解。又應更以種種三法通釋此文，具如十種三法，準例可知。若以此義為四悉者，三法異即世界，解脫即為人，般若即對治，法身第一義，二釋並云皆四悉故。
次「此品」下釋來意，又二：先明深行不須，次「若初依」下正明始行須者故來。初文明不須之人。云「若二萬八十億」等者，〈持品〉初二萬菩薩眷屬俱，皆于佛前發誓弘經。有經本云「八千億」，應云八十億。即〈持品〉中諸尼索記，佛與記已，諸尼說偈贊佛已，爾時世尊視八十億諸菩薩等。佛稱讚已，是諸菩薩唸佛告敕，當如佛教等。「深識」下正明不須之行，具對四行以論不須。初深識權實故不須初行，以初行中令不與二乘共住等，恐濫受權法故。「廣知」者，明不須第二行，以第二行中令不說漸法之過，令不倚圓蔑偏，偏只是漸。「又達」下明不須第三行，以第三行中令將護二乘，及令不以圓訶別。「神力」下明不須第四行，以第四行中令后得神通，方令入實。「若初依」下，始行之人無此四故，以
【現代漢語翻譯】 現代漢語譯本： 『住空平等地。』現在姑且引用慈悲一子（指佛陀）反而詰問，持弓執箭並非通達的途徑，怎麼能說曾經沒有攝受呢？五地（五種不同的修行階段）都同在初歡喜地（菩薩道的第一個階段），此地沒有哪種行為不做，普遍示現各種色身，隨順適宜地利益眾生，所以折伏和攝受兩門涵蓋一切教法，或出現或隱沒不應偏頗地責難。現在說相同，是指同味、同理、同因、同果。「廣法門」到「不記也」是指，參照前面的解釋。又應該用種種三法（三種不同的法則）來通盤解釋此文，具體如十種三法，參照例子可以知道。如果用這個意義作為四悉檀（四種普應根機的說法），三法不同即是世界悉檀（隨順眾生樂欲），解脫即是為人悉檀（針對個人根性），般若即是對治悉檀（對治煩惱），法身即是第一義悉檀（揭示真理），兩種解釋都說是四悉檀的緣故。
其次，『此品』下解釋來意，又分為兩部分：先說明深行（高深的修行）不需要，其次『若初依』下正式說明始行（初級的修行）需要所以才來。先說明不需要的人。說『若二萬八十億』等，〈持品〉開始有二萬菩薩眷屬一起，都在佛前發誓弘揚佛經。有的經本說是『八千億』，應該說是八十億。即〈持品〉中眾尼（女性出家人）請求授記，佛陀授記完畢后，眾尼說偈贊佛完畢后，這時世尊看著八十億諸菩薩等。佛陀稱讚完畢后，這些菩薩心想佛陀的告誡，應當按照佛陀的教導等。「深識」下正式說明不需要的修行，具體針對四行來論述不需要。首先，深刻認識權實（權巧方便和真實）所以不需要初行，因為初行中要求不與二乘（聲聞乘和緣覺乘）共住等，恐怕混雜接受權法的緣故。「廣知」是指，說明不需要第二行，因為第二行中要求不說漸法（漸進的教法）的過失，要求不倚靠圓教而輕蔑偏教，偏教只是漸教。「又達」下說明不需要第三行，因為第三行中要求將護二乘，以及要求不用圓教來呵斥別教。「神力」下說明不需要第四行，因為第四行中要求後來得到神通，才允許進入實教。「若初依」下，始行的人沒有這四種能力，所以才需要。
【English Translation】 English version: 'Abiding in the emptiness of equality.' Now, let us turn the question back on the compassionate only son (referring to the Buddha), holding a bow and arrow is not the thoroughfare, so how can it be said that there was never any reception? The five grounds (five different stages of practice) are all in the first ground of joy (the first stage of the Bodhisattva path), and there is no action that is not done in this ground. Universally manifesting various forms, benefiting beings according to their suitability, therefore the two gates of subjugation and reception encompass all teachings. Appearing or disappearing should not be criticized one-sidedly. Now, saying they are the same means they are the same in taste, principle, cause, and effect. 'The broad Dharma gate' to 'not recorded' refers to the previous explanation. Furthermore, this passage should be comprehensively explained with various three Dharmas (three different laws), such as the ten kinds of three Dharmas, which can be understood by analogy. If this meaning is taken as the four Siddhanas (four kinds of teachings that universally respond to the capacities of beings), the difference in the three Dharmas is the world-Siddhana (according to the desires of beings), liberation is the person-Siddhana (targeting individual capacities), prajna is the antidote-Siddhana (counteracting afflictions), and Dharmakaya is the first meaning-Siddhana (revealing the truth). Both explanations say it is because of the four Siddhanas.
Secondly, 'This chapter' explains the intention, and it is divided into two parts: first, it explains that deep practice (profound practice) is not necessary, and second, 'If initially relying' formally explains that initial practice (primary practice) is necessary, so it comes. First, explain the people who do not need it. Saying 'If twenty-eight billion' etc., at the beginning of the chapter , there are twenty thousand Bodhisattva relatives together, all vowing to promote the scriptures in front of the Buddha. Some scriptures say 'eight trillion', it should be said eighty billion. That is, in the chapter , the nuns (female renunciants) requested prediction, and after the Buddha gave the prediction, the nuns recited verses praising the Buddha, at this time the World Honored One looked at the eighty billion Bodhisattvas and others. After the Buddha praised them, these Bodhisattvas thought of the Buddha's instructions, and should follow the Buddha's teachings, etc. 'Deep knowledge' formally explains the practice that is not needed, specifically discussing the four practices to argue that they are not needed. First, deeply understanding the expedient and the real (skillful means and reality) so there is no need for the initial practice, because the initial practice requires not living with the two vehicles (Sravaka vehicle and Pratyekabuddha vehicle), etc., fearing the confusion of receiving expedient teachings. 'Broad knowledge' refers to explaining that the second practice is not needed, because the second practice requires not speaking of the faults of gradual teachings (gradual teachings), requiring not relying on the perfect teaching and despising the partial teaching, the partial teaching is only the gradual teaching. 'Also reaching' explains that the third practice is not needed, because the third practice requires protecting the two vehicles, and requiring not using the perfect teaching to criticize the separate teaching. 'Divine power' explains that the fourth practice is not needed, because the fourth practice requires later obtaining supernatural powers, and then allowing entry into the real teaching. 'If initially relying', people who initially practice do not have these four abilities, so they need it.
四行防護兼堪自進，故云「欲修圓行」，欲利他故，故云「入濁弘經」。「為濁」下明無此四故，自他俱失。「為是」下正結來意。言「若初依始心」者，五品六根並屬初依，始心即在五品初心，故初品中雖非說法之位，隨力弘經須此四行；至第三品正當說法以資自行，說即是弘，理須此品以為方法。
三「此安樂」下行次第中四：先明不次第；次「今且」下寄於前品，以明次第不同之相；三「若約」下約行次第；四「雖作」下約行無次，具如智者釋四行文。四行既是三業止觀及以弘誓，俱行俱運止觀同時，況一一行攝一切行，況前初品衣座室三無三差別，故無次第。
四明行體者先出古釋，初師初云「假實」者，何教無之？未顯今行。「說法」、「離過」雖似一途，而無慈悲止觀之相。第四「慈悲」而濫向三行。基師所釋不及前師。龍師初行稍近今意。南嶽所釋若望天臺，仍未委悉。故今師釋云「止觀」等者，前三皆有慈悲、止觀，且初身業又三：先明有所離故不墮，次「有止行故」下具三方軌，三「止行離」下具足三德。于中先明具德，次明相生，「余口」下例者，三業俱有慈悲，誓願亦具止觀，故四行例同，故知還用前品為今行相，若不爾者，非善弘經。
五正釋者，釋「行處近處」中，先
三古師，次章安破者，以初家行淺近深，即初兩家。于中次家二釋，初釋因果別，后釋通因果，故破初家及次家初釋云十地有行非獨初心。次破后家者，瑤師以七住已上為行，七住已前為近，故引《凈名》等覺極深亦名為近。「若兩行」去總判三家互失。言「兩行」者，行近兩處俱得名行，所以俱淺俱深並皆有過。言前品者，指〈持品〉中能忍違從，即深行也。何關此中言七方便者，權行所行不涉今品。「然行名」下立理破也。得名雖別二義相假，一一行中皆習近故俱通深淺，不可並深俱淺及互深淺。然今品文始行正當並淺而永異古師，以通俱深異七方便，淺名雖通其意則別，下去約位義通於深，以深攝淺故也。「又行近」下引義以破，既是〈法師品〉中衣座室三，理無淺深。「又忍辱」下約行以破。「若爾」下徴起釋疑。「詣理」下正判。言「詣理」者，以《經》云「住忍辱地」故也。
附事者，離十惱亂等事中下文亦觀空等，如引義中寂滅忍與畢竟空豈容深淺？但對事說得忍衣名，約理以說得空座名，故附事必依理，從理必經事，不應圓行事理條然，亦如二諦必真俗相即，各說一邊非無所詣，約行準說。
問：
既對衣座，何不對室？
答：
室通二行亙於始終，二行雖殊慈悲義
【現代漢語翻譯】 現代漢語譯本 三古師（三種古老的解釋），其次是章安破斥的觀點，認為最初的解釋將修行分為淺近和深遠，即最初的兩家觀點。其中，第二家的解釋分為兩種，第一種解釋區分因果，后一種解釋貫通因果，因此破斥最初的觀點以及第二家觀點的第一種解釋，認為十地菩薩都有修行，並非只有初發心菩薩才有修行。其次破斥后一種觀點，瑤師認為七住位以上是深遠的修行，七住位以前是淺近的修行，因此引用《維摩詰經》中等覺菩薩的境界極其深遠，也稱為淺近。『若兩行』以下總判三家觀點互相存在缺失。說『兩行』，是因為修行和淺近兩處都可以稱為修行，所以都淺都深都有過失。說前品，指的是〈持品〉中能忍受違逆和順從，是深遠的修行。這和此處的七方便有什麼關係呢？權巧方便的修行不涉及現在的品。『然行名』以下是立論破斥。雖然名稱不同，但兩種含義相互借用，每一個修行中都學習淺近，所以都貫通深淺，不能都深都淺，也不能互相深淺。然而現在品中的文字，開始的修行正應當是都淺，並且永遠不同於古師的觀點，因為貫通都深而不同於七方便，淺近的名稱雖然相同，但意義則不同，以下從果位的角度來說，意義貫通於深遠，因為深遠包含淺近。『又行近』以下引用意義來破斥，既然是〈法師品〉中的衣、座、室三者，道理上沒有淺深之分。『又忍辱』以下從修行的角度來破斥。『若爾』以下提出疑問並解釋疑惑。『詣理』以下是正確的判斷。說『詣理』，是因為《經》中說『住忍辱地』的緣故。 附帶的事項，離開十種惱亂等事項，下文也觀察空性等，例如引用的意義中，寂滅忍和畢竟空怎麼能有深淺之分呢？只是針對事情來說，得到忍辱衣的名稱，從道理上來說，得到空性的座位的名稱，所以附帶的事情必須依據道理，從道理出發必須經過事情，不應當圓融的修行中事情和道理條理分明，也像二諦必須真俗相互即是，各自說一邊並非沒有所指，從修行的角度來類比說明。 問： 既然對應衣和座，為什麼不對室進行對應呢？ 答： 室貫通兩種修行，貫穿始終，兩種修行雖然不同，但慈悲的意義是相同的。
【English Translation】 English version The three ancient teachers (three ancient interpretations), followed by the views refuted by Zhang'an, believed that the initial interpretation divided practice into shallow and profound, namely the initial two schools of thought. Among them, the second school's interpretation is divided into two types: the first distinguishes between cause and effect, and the latter connects cause and effect. Therefore, it refutes the initial view and the first interpretation of the second school, arguing that bodhisattvas of the ten bhumis all have practice, not just those who have initially aroused bodhicitta. Secondly, it refutes the latter view, where Master Yao believes that the stage of the seven abodes and above is profound practice, and the stage before the seven abodes is shallow practice. Therefore, he quotes the Vimalakirti Sutra, stating that the realm of the equal enlightenment bodhisattva is extremely profound, also known as shallow. 'If two practices' below is a general judgment that the three schools of thought have mutual deficiencies. Saying 'two practices' is because both practice and proximity can be called practice, so both shallow and both profound have faults. Saying the previous chapter refers to the ability to endure adversity and compliance in the chapter 'Holding the Sutra', which is profound practice. What does this have to do with the seven expedients here? The practice of skillful means does not involve the current chapter. 'However, the name of practice' below is establishing a theory to refute. Although the names are different, the two meanings are borrowed from each other. In each practice, one learns the shallow, so both penetrate the profound and the shallow. It cannot be both profound and both shallow, nor can they be mutually profound and shallow. However, the text in the current chapter, the initial practice should be all shallow, and forever different from the ancient teachers' views, because it penetrates all profound and is different from the seven expedients. Although the name of shallow is the same, the meaning is different. Below, from the perspective of the stage, the meaning penetrates the profound, because the profound contains the shallow. 'Also, practice is near' below uses meaning to refute. Since it is the robe, seat, and room in the chapter 'Teacher of the Dharma', there is no distinction between shallow and profound in principle. 'Also, forbearance' below refutes from the perspective of practice. 'If so' below raises a question and explains the doubt. 'Reaching the principle' below is the correct judgment. Saying 'reaching the principle' is because the Sutra says 'abiding in the land of forbearance'. Attached matters, leaving the ten kinds of afflictions and other matters, the following text also observes emptiness, etc. For example, in the quoted meaning, how can there be a distinction between shallow and profound in quiescent forbearance and ultimate emptiness? It is only in relation to matters that one obtains the name of the robe of forbearance, and from the perspective of principle, one obtains the name of the seat of emptiness. Therefore, attached matters must be based on principle, and starting from principle must go through matters. It should not be that in the perfect practice, matters and principles are clearly distinct, just like the two truths must be the mutual identity of the conventional and the ultimate. Saying each side is not without a point, and it can be explained by analogy from the perspective of practice. Question: Since it corresponds to the robe and seat, why not correspond to the room? Answer: The room penetrates the two practices and runs through from beginning to end. Although the two practices are different, the meaning of compassion is the same.
等。
問：
標云慈悲熏止觀導三業，下釋但見止觀三業，而無慈悲者何？
答：
誓願不孤通前遍導，況皆有為說咸是慈悲。
問：
初身業文但云行近，何名為身？
答：
行近二文，但廣略異，故離十惱亂正當于身，約近論近灼然在身，當知住忍亦身住也。忍地即是陰實相也。一十八空還觀界入。
若是口意二文止觀明著，身何無耶？
答：
口意別明身中合舉，既近處三皆云助觀，助前止觀，其言雖單即是雙助止觀故也。
「今約三法」下正釋行處，即從「忍地」至「亦不行不分別」文也。約三法增數以為三重。初約一法，又二，初標一法即緣諦也，直緣一諦而立三行，但云一法者，以能從所但受一名。「一諦為一切」下明一理功能，理既能為一切所歸，故能依三行功亦如之。于中又五：初列功能有三，即所歸作本無分別也，故三為行緣於一處。次「一切所歸者」下釋三行也。三「無三行」下對處結名。四「如此」下明與前品三法義合。五「是名」下總結。釋中自三：初又二，先消經，次結名。消經意者，所住之地謂實理也。次「眾行」去，明能住行即依理起行。「此即」下結名。云「行不行」者，理雖無行依理而行，行得理息
【現代漢語翻譯】 現代漢語譯本
問：
標云慈悲熏止觀導三業，下文解釋只見到止觀三業，而沒有慈悲，這是為什麼？
答：
誓願不孤立，普遍引導之前已經說明，何況所有作為都說是慈悲。
問：
最初的身業文中只說『行近』，為什麼稱之為『身』？
答：
『行近』兩段文字，只是廣略不同，所以遠離十種惱亂，正是針對身體。就『近』而言，確實是在身體上。應當知道，安住于忍辱也是身體的安住。忍地（Kshanti-bhumi，忍辱的境界）就是陰（Skandha，五蘊）的實相。十八空（Ashtadasa-sunyata，十八種空性）仍然是觀照界入（Ayatana-dhatu，十二處和十八界）。
如果說口業和意業兩種行為的止觀都很明顯，為什麼身業沒有呢？
答：
口業和意業分別說明，而身業則合併在一起說明。既然『近處』三種都說是輔助觀行，輔助之前的止觀，那麼它的言語雖然簡單，實際上是同時輔助止觀的緣故。
『今約三法』下面正式解釋行處，就是從『忍地』到『亦不行不分別』的文字。依據三法增加數量，成為三重。最初依據一法，又分為二，首先標明一法就是緣諦（Satya，真諦），直接緣於一諦而建立三種行為，只說一法，是因為能從所生，只接受一個名稱。『一諦為一切』下面說明一理（Eka-dharma，唯一的真理）的功能，真理既然能為一切所歸，所以能依據三種行為的功用也像這樣。其中又分為五：首先列出功能有三種，就是所歸、作本、無分別，所以三種行為緣於一處。其次，『一切所歸者』下面解釋三種行為。第三，『無三行』下面針對處所總結名稱。第四，『如此』下面說明與前品的三法意義相合。第五，『是名』下面總結。解釋中分為三：首先分為二，先解釋經文，然後總結名稱。解釋經文的意思是，所安住的處所，就是真實的道理。其次，從『眾行』開始，說明能安住的行為，就是依據真理而生起的行為。『此即』下面總結名稱。說『行不行』，真理雖然沒有行為，但依據真理而行，行為得到真理的止息。
【English Translation】 English version
Question:
The text mentions that compassion (Karuna) infuses cessation and contemplation (止觀, Zhi Guan) to guide the three karmas (三業, San Ye). Why does the subsequent explanation only mention the three karmas of cessation and contemplation, without compassion?
Answer:
The vow is not isolated, universally guiding as previously explained. Moreover, all actions are said to be compassion.
Question:
The initial text on physical karma (身業, Shen Ye) only mentions 'approaching conduct' (行近, Xing Jin). Why is it referred to as 'physical'?
Answer:
The two passages on 'approaching conduct' differ only in their level of detail. Therefore, avoiding the ten afflictions (十惱, Shi Nao) directly addresses the body. In terms of 'approaching', it is indeed related to the body. It should be understood that dwelling in forbearance (忍, Ren) is also dwelling in the body. The land of forbearance (忍地, Ren Di) is the true aspect of the skandhas (陰, Yin). The eighteen emptinesses (一十八空, Yi Shi Ba Kong) are still observing the sense bases and realms (界入, Jie Ru).
If cessation and contemplation are clearly explained in the texts on verbal karma (口業, Kou Ye) and mental karma (意業, Yi Ye), why is it absent in physical karma?
Answer:
Verbal and mental karmas are explained separately, while physical karma is included together. Since all three 'approaching places' are said to assist contemplation, assisting the previous cessation and contemplation, although the language is simple, it actually assists both cessation and contemplation.
The following section, 'Now, concerning the three dharmas' (今約三法, Jin Yue San Fa), formally explains the place of practice, from 'the land of forbearance' to 'also not acting, not discriminating' (亦不行不分別, Yi Bu Xing Bu Fen Bie). Based on the three dharmas, the number is increased to form three levels. Initially, based on one dharma, it is further divided into two. First, the one dharma is identified as the truth (諦, Di), directly relating to one truth to establish three practices. It is only called one dharma because it derives from what it produces, receiving only one name. The section 'One truth is for all' (一諦為一切, Yi Di Wei Yi Qie) explains the function of one principle (一理, Yi Li). Since the principle can be the destination of all, the merit of relying on the three practices is also like this. Within this, there are five parts: First, listing the three functions, which are the destination, the origin, and non-discrimination. Therefore, the three practices are related to one place. Second, the section 'The destination of all' (一切所歸者, Yi Qie Suo Gui Zhe) explains the three practices. Third, the section 'Without three practices' (無三行, Wu San Xing) concludes the name based on the place. Fourth, the section 'Like this' (如此, Ru Ci) explains the meaning of the three dharmas in the previous chapter. Fifth, the section 'This is named' (是名, Shi Ming) concludes. The explanation is divided into three parts: First, it is divided into two, first explaining the sutra text, then concluding the name. The meaning of explaining the sutra text is that the place where one dwells is the true principle. Second, starting from 'various practices' (眾行, Zhong Xing), it explains that the practice of dwelling is the practice arising from relying on the principle. The section 'This is' (此即, Ci Ji) concludes the name. Saying 'acting and not acting' (行不行, Xing Bu Xing) means that although the principle has no action, one acts based on the principle, and the action attains the cessation of the principle.
即名不行。能住是行，人得理故能行勝行，行即不行，故云「行於不行之行」也。次釋第二行者，亦先消經，次結名。消經者，亦指前一地為一切本，本謂忍地，住一地故具柔和等三，初「如萬物」下總牒前一地立第二行，初句譬說，「眾行」下合譬，「若得」下正明能生之功，于中別消三句，此即約理方有「能柔」乃至「在驚能安」。「無量」下德釋功德所由，「地無所生」指前實理，「而生功德」即柔和等。「即不」下正結行名，依理不行而行於行也。釋第三行者，亦先消經，次「即是」下結行名。言「遍無分別」者，行與不行性相無二，見諸法實名不分別，無不分別名亦不行不分別。「三無三」下對處結名，以得實處故，使其行有一三相。四「如此」下與前品義合者，初句總標，「休息」下對前三句，休息即行不行，隨生即不行行，遍無即非行非不行。五「是名」下總結可知。故知一法即三法，三法為本故先明之。
次約二法者，即以生法二忍消文，于中為四：初標，次「二忍」下會異名，即二空是。三「二空」下辨異，于中初標，次「何者」下釋異相。真俗假實通於三教，今意在圓，何但異二乘耶？且隨難辨故暫對之。言「真俗假實明二空」者，真諦即法空、俗諦即生空，俗假真實，故《玄》文云：「
【現代漢語翻譯】 現代漢語譯本： 所謂的『行』並非真正的『行』。能夠安住才是真正的『行』，因為人領悟了真理，所以能夠修行殊勝的『行』，這種『行』即非『行』，所以說『行於不行之行』。接下來解釋第二種『行』，也是先解釋經文，然後總結名稱。解釋經文時，也是指前一地為一切的根本，這個根本指的是忍地（Kshanti-bhumi，安忍之地），安住於一地就具備了柔和等三種特質。一開始，『如萬物』以下總括前一地而立第二種『行』，第一句是比喻，『眾行』以下是合比，『若得』以下是正式說明能產生的作用，其中分別解釋三句，這指的是從理上才能有『能柔』乃至『在驚能安』。『無量』以下是從功德方面解釋功德的由來，『地無所生』指的是前面的實理，『而生功德』就是柔和等。『即不』以下是正式總結『行』的名稱，依據真理不行而行於『行』。解釋第三種『行』，也是先解釋經文，然後『即是』以下總結『行』的名稱。所說的『遍無分別』，指的是『行』與『不行』的體性和現象沒有差別，見到諸法的實相，名為不分別，沒有不分別也名為不行不分別。『三無三』以下是針對處境總結名稱，因為得到了真實的處境，所以使這種『行』具有一三相。四『如此』以下是與前一品的意思相合，第一句是總標，『休息』以下是對應前面的三句，休息就是行不行，隨生就是不行行，遍無就是非行非不行。五『是名』以下是總結，可以理解。所以知道一法就是三法，三法是根本，所以先說明它。
接下來討論兩種法，即用生法二忍（anutpattikadharmaksanti，無生法忍）來解釋經文，其中分為四個部分：首先是標示，然後『二忍』以下是會合不同的名稱，即二空（dvisunyata，兩種空性）是。三『二空』以下是辨別差異，其中首先是標示，然後『何者』以下是解釋不同的相狀。真諦、俗諦、假諦、實諦通用於三教，現在的意思是圓教，怎麼只是異於二乘呢？姑且隨著提問來辨別，所以暫時針對二乘。所說的『真俗假實明二空』，真諦即是法空（dharma-sunyata，諸法皆空），俗諦即是生空（jiva-sunyata，眾生皆空），俗是假，真是實，所以《玄》文說：
【English Translation】 English version: The so-called 'practice' is not a true 'practice'. Being able to abide is the true 'practice', because a person understands the truth, they are able to cultivate the supreme 'practice', this 'practice' is non-'practice', therefore it is said 'practicing the non-practice'. Next, explaining the second 'practice', also first explain the sutra text, and then summarize the name. When explaining the sutra text, it also refers to the previous ground as the root of everything, this root refers to the Kshanti-bhumi (ground of forbearance), abiding in one ground possesses the three qualities of gentleness, etc. At the beginning, 'like all things' below summarizes the previous ground to establish the second 'practice', the first sentence is a metaphor, 'various practices' below is a combined metaphor, 'if obtained' below is a formal explanation of the function that can be produced, in which three sentences are explained separately, this refers to the fact that only from the perspective of principle can there be 'able to be gentle' and even 'able to be peaceful in surprise'. 'Immeasurable' below explains the origin of merit from the aspect of merit, 'the ground produces nothing' refers to the previous true principle, 'and produces merit' is gentleness, etc. 'That is not' below is the formal conclusion of the name of 'practice', according to the principle of non-practice, one practices in 'practice'. Explaining the third 'practice', also first explain the sutra text, and then 'that is' below summarizes the name of 'practice'. The so-called 'universally without discrimination' refers to the fact that there is no difference between the nature and phenomena of 'practice' and 'non-practice', seeing the true nature of all dharmas is called non-discrimination, and not having non-discrimination is also called non-practice and non-discrimination. 'Three without three' below summarizes the name in response to the situation, because the true situation has been obtained, so that this 'practice' has a three-in-one aspect. Four 'like this' below is consistent with the meaning of the previous chapter, the first sentence is a general indication, 'rest' below corresponds to the previous three sentences, rest is practice and non-practice, following birth is non-practice and practice, universal absence is neither practice nor non-practice. Five 'is named' below is a summary that can be understood. Therefore, knowing that one dharma is three dharmas, and three dharmas are the root, so explain it first.
Next, discussing the two dharmas, that is, using the two Kshantis (anutpattikadharmaksanti, non-origination forbearance) of birth and dharma to explain the sutra text, which is divided into four parts: first is the indication, and then 'two forbearances' below is the convergence of different names, that is, the two sunyatas (dvisunyata, two emptinesses) are. Three 'two emptinesses' below is to distinguish the differences, in which the first is the indication, and then 'what' below is to explain the different aspects. The true truth, the conventional truth, the false truth, and the real truth are common to the three teachings, and the current meaning is the perfect teaching, how is it only different from the two vehicles? Let's temporarily target the two vehicles as we answer the question. The so-called 'true, conventional, false, and real clarify the two emptinesses', the true truth is dharma-sunyata (emptiness of dharmas), the conventional truth is jiva-sunyata (emptiness of beings), the conventional is false, the true is real, so the Xuan text says:
世諦破性，真諦破假」，假破即相空，性破即性空，故真俗不二。二空俱時，為對所破以分真俗，即不思議之真俗也。通中亦有此之二空，名同義異，俱時不殊須善斟酌。三「若更開者」下，明開合也。若開為四忍，「柔和」兩字為伏忍，「善順」兩字為順忍。「又復」下為無生忍，「亦不」下即寂滅忍。若為五忍，即離順忍中「善」字，余同四忍。若為六忍，即離伏忍中「和」字，余同五忍。若更開為四十二忍，但于無生、寂滅二忍中出；若對住前，隨前四五六忍增減可知，義皆通后。若言一地具四十一，則地地四十一忍，亦地地有伏順等。合則依前為四為二，二復為一同立忍名，地地無非伏、順、無生、寂滅。四「今且」下正釋，仍離二空以為四忍，則經中諸句皆具二空四忍，于中為十：初標，次列名，三「此四忍」下舉別異圓，四「今圓」下出今圓意辨異於別，五「大經」下引證，六「若約」下約無淺深以明四忍，七「聞生死」下消經，八「行此」下以三法結，九「二空」下結名，十「是名」下總結。初、二如文。三舉別教中，即以二忍判彼四忍，即伏順在地前，故云「生忍」。無生在地上，寂滅在極果，故從初地依法得忍，通名「法忍」。四今圓中圓位，諸忍俱無淺深。五引證不二，明文在茲。六「約無淺深
【現代漢語翻譯】 現代漢語譯本：『世諦破性，真諦破假』，意思是說，用世俗諦來破除對自性的執著，用真諦來破除對虛假現象的執著。破除虛假現象，即是體悟到諸法『相』的空性；破除對自性的執著，即是體悟到諸法『性』的空性。因此，真諦和俗諦並非相互對立的。當體悟到『二空』（相空和性空）同時發生時，這是爲了針對所要破除的對象而區分真諦和俗諦，這就是不可思議的真俗二諦。在通教（指通教的修行）中，也有這『二空』的說法，雖然名稱相同，但意義不同，同時體悟到『二空』的道理並沒有差別，需要仔細斟酌。『若更開者』以下，說明開合的道理。如果展開為四忍，『柔和』兩字代表伏忍，『善順』兩字代表順忍。『又復』以下為無生忍，『亦不』以下即寂滅忍。如果展開為五忍，就從順忍中去掉『善』字，其餘與四忍相同。如果展開為六忍，就從伏忍中去掉『和』字，其餘與五忍相同。如果進一步展開為四十二忍，只是從無生忍和寂滅忍中展開。如果對照住位之前，隨著前面四忍、五忍、六忍的增減就可以知道，意義都與後面相通。如果說一地具足四十一忍，那麼每一地都有四十一忍，也就是每一地都有伏忍、順忍等等。合起來就依照前面所說的，分為四忍或二忍，二忍又合為一忍，共同建立忍的名稱，每一地都離不開伏忍、順忍、無生忍、寂滅忍。 『今且』以下正式解釋，仍然離開二空而建立四忍，那麼經文中的各個句子都具備二空和四忍，其中分為十個部分：首先是標示，其次是列出名稱，第三是『此四忍』以下，舉出別教（指別教的修行）的差異和圓教（指圓教的修行），第四是『今圓』以下，說明今圓的意義，辨別與別教的不同，第五是『大經』以下，引用經文作為證明，第六是『若約』以下，從沒有深淺的角度來說明四忍，第七是『聞生死』以下，解釋經文，第八是『行此』以下，用三法來總結，第九是『二空』以下，總結名稱，第十是『是名』以下，進行總結。第一、第二部分如經文所示。第三部分舉出別教，就是用二忍來判斷別教的四忍，伏忍和順忍在地上之前，所以稱為『生忍』。無生忍在地上，寂滅忍在極果，所以從初地依法而得到忍，統稱為『法忍』。第四部分今圓中，圓位的各種忍都沒有深淺之分。第五部分引用不二的道理，明白的經文就在這裡。第六部分『約無淺深』
【English Translation】 English version: 'The mundane truth destroys inherent nature, the ultimate truth destroys the false.' Destroying the false means realizing the emptiness of phenomena (lakshana shunya); destroying inherent nature means realizing the emptiness of self-nature (svabhava shunya). Therefore, the ultimate and mundane truths are not two. When the 'two emptinesses' (相空 and 性空) are realized simultaneously, it is to differentiate between the ultimate and mundane truths in relation to what is to be destroyed. This is the inconceivable truth of the two truths. In the Common Teaching (Tongjiao), there is also this concept of 'two emptinesses.' Although the names are the same, the meanings are different. The simultaneous realization of the 'two emptinesses' is not different and requires careful consideration. 'If further expanded' below explains the principle of expansion and contraction. If expanded into the Four Acceptances (Si Ren), 'gentle and harmonious' represent Subduing Acceptance (Fu Ren), and 'good and compliant' represent Compliant Acceptance (Shun Ren). 'Furthermore' below is Non-Arising Acceptance (Wu Sheng Ren), and 'also not' below is Quiescent Extinction Acceptance (Ji Mie Ren). If expanded into the Five Acceptances, the word 'good' is removed from Compliant Acceptance, and the rest is the same as the Four Acceptances. If expanded into the Six Acceptances, the word 'harmonious' is removed from Subduing Acceptance, and the rest is the same as the Five Acceptances. If further expanded into the Forty-Two Acceptances, they are only derived from Non-Arising Acceptance and Quiescent Extinction Acceptance. If compared to the stages before abiding, it can be known by the increase or decrease of the preceding Four, Five, or Six Acceptances. The meanings are all interconnected. If it is said that one ground possesses Forty-One Acceptances, then each ground has Forty-One Acceptances, meaning each ground has Subduing Acceptance, Compliant Acceptance, etc. When combined, they are based on the preceding, divided into Four or Two Acceptances, and the Two Acceptances are combined into One Acceptance, jointly establishing the name of Acceptance. Each ground is inseparable from Subduing Acceptance, Compliant Acceptance, Non-Arising Acceptance, and Quiescent Extinction Acceptance. 'Now, for the time being' below is the formal explanation, still departing from the two emptinesses to establish the Four Acceptances. Then, the various sentences in the sutra all possess the two emptinesses and the Four Acceptances, which are divided into ten parts: First is the indication, second is the listing of names, third is 'These Four Acceptances' below, citing the differences of the Separate Teaching (Biejiao) and the Perfect Teaching (Yuanjiao), fourth is 'Now Perfect' below, explaining the meaning of the current Perfect Teaching, distinguishing it from the Separate Teaching, fifth is 'Great Sutra' below, citing the sutra as proof, sixth is 'If about' below, explaining the Four Acceptances from the perspective of no shallowness or depth, seventh is 'Hearing birth and death' below, explaining the sutra, eighth is 'Practicing this' below, summarizing with the three dharmas, ninth is 'Two emptinesses' below, summarizing the names, tenth is 'This is named' below, making a conclusion. The first and second parts are as shown in the sutra. The third part cites the Separate Teaching, which is to judge the Four Acceptances of the Separate Teaching with the Two Acceptances. Subduing Acceptance and Compliant Acceptance are before the ground, so they are called 'Birth Acceptance' (Sheng Ren). Non-Arising Acceptance is on the ground, and Quiescent Extinction Acceptance is in the ultimate fruition, so from the first ground, one obtains acceptance according to the Dharma, collectively called 'Dharma Acceptance' (Fa Ren). In the fourth part, in the current Perfect Teaching, the various acceptances of the perfect position have no shallowness or depth. The fifth part cites the principle of non-duality, and the clear sutra is here. The sixth part 'About no shallowness or depth'
立四忍」者，若借別名圓，且以伏、順為住前，無生為登住，寂滅為妙覺，暫離對當行理必融，故云皆見中理，應如今文以初伏忍亦通金剛，寂滅無生亦通於下。七正消經中，所以不消住忍辱地等者，向立圓四忍皆由住忍辱地，故且置之。又不消法忍但略消生忍者，但生忍義深、法忍可識。于生忍中又不消柔和善順者，即不卒心不驚去是柔和等德，既了不卒暴等前則準知，故知四忍並依理者，為顯圓故。于略釋中初之二句，釋「而不卒暴」。次「聞佛」下釋「心亦不驚」，此句既融余句可見。故云「聞生死涅槃」乃至「非難非易」，則知其心常住忍地。八以三法結，亦是行不行等三行也。九、十可見。
第三約三法，又八：初直標三法。次「三法」下示三法相。三「住忍」下正消經文，初句總，「柔和」下別，別中言「忍見愛」等，此真諦空由依中理，且據空邊故云見愛，若從理說即同體見思。四「此則」下結名。五「行亦為三」下結成三行三法。六「是為」下總結。七出異解。八「彼明」下約教通斥。「不融」下「云云」者，應具明圓相以顯今經，若不然者非安樂之行。次「云何名近處」下，釋近處，為對離邊應約去聲。「近」「遠」兩字，若對所近，應並上聲；今明能行對所離法，故皆去聲。于中為四：初
【現代漢語翻譯】 現代漢語譯本：『立四忍』是指，如果借用別名來圓滿解釋，那麼伏忍和順忍可以看作是安住之前（的狀態），無生忍可以看作是登住（的狀態），寂滅忍可以看作是妙覺（的狀態）。暫時離開對立，當下的行持和道理必然融合，所以說都能見到中道之理。應該像現在的經文一樣，以最初的伏忍也能通達金剛，寂滅無生也能通達于下（的境界）。《七正消經》中，之所以不消除住忍辱地等，是因為先前所立的圓四忍都是由住忍辱地而生，所以暫且擱置。又不消除法忍，只是略微消除生忍，是因為生忍的意義深刻，而法忍容易理解。在生忍中又不消除柔和善順，也就是不倉促、不驚慌，這些都是柔和等美德。既然明白了不倉促等，那麼之前的內容就可以類推得知。所以說四忍都依據于理，是爲了彰顯圓滿的緣故。在略釋中，最初的兩句解釋了『而不卒暴』。接下來『聞佛』以下解釋了『心亦不驚』，這一句既然融合了其餘的句子，就可以看出來。所以說『聞生死涅槃』乃至『非難非易』，就知道他的心常住在忍地。第八，用三法來總結，也是行、不行等三種行持。第九、第十點顯而易見。 第三，從三法的角度來說，又有八點：首先直接標出三法。其次，『三法』以下展示三法的相狀。第三，『住忍』以下是《正消經》的經文，第一句是總說，『柔和』以下是別說。別說中提到『忍見愛』等，這真諦空是由於依于中道之理，暫且依據空的一面，所以說見愛，如果從理的角度來說，就等同於同體的見思。第四，『此則』以下總結名稱。第五，『行亦為三』以下總結成為三行三法。第六，『是為』以下是總結。第七，提出不同的解釋。第八，『彼明』以下從教義的角度全面駁斥。『不融』以下『云云』，應該詳細說明圓滿的相狀來彰顯現在的經文，如果不是這樣，就不是安樂之行。接下來『云何名近處』以下，解釋近處，爲了對應離邊，應該按照去聲來讀。『近』『遠』兩個字，如果對應所接近的事物，應該都讀上聲；現在說明能行之人對應所遠離的法，所以都讀去聲。其中分為四點：首先。
【English Translation】 English version: 'Establishing the Four Forbearances' refers to, if using other names to explain it completely, then the forbearance of submission (伏忍, fu ren) and the forbearance of compliance (順忍, shun ren) can be regarded as the state before dwelling (住, zhu), the forbearance of non-arising (無生忍, wu sheng ren) can be regarded as the state of ascending to dwelling, and the forbearance of stillness and extinction (寂滅忍, ji mie ren) can be regarded as the wonderful enlightenment (妙覺, miao jue). Temporarily leaving opposition, the current practice and principles will inevitably merge, so it is said that all can see the principle of the Middle Way. It should be like the current text, with the initial forbearance of submission also able to penetrate the Vajra (金剛, jin gang), and stillness and extinction also able to penetrate below (the lower realms). In the 'Seven Correct Extinctions Sutra', the reason for not eliminating the dwelling in the land of forbearance, etc., is that the previously established complete four forbearances all arise from dwelling in the land of forbearance, so they are temporarily set aside. Furthermore, not eliminating the forbearance of Dharma (法忍, fa ren), but only slightly eliminating the forbearance of arising (生忍, sheng ren), is because the meaning of the forbearance of arising is profound, while the forbearance of Dharma is easy to understand. Within the forbearance of arising, not eliminating gentleness and compliance, that is, not being hasty and not being alarmed, these are virtues such as gentleness. Since it is understood not to be hasty, etc., then the previous content can be inferred. Therefore, it is said that the four forbearances all rely on principle, in order to highlight the completeness. In the brief explanation, the first two sentences explain 'without being hasty'. Next, 'Hearing the Buddha' below explains 'the mind is also not alarmed', since this sentence integrates the remaining sentences, it can be seen. Therefore, it is said 'Hearing birth and death Nirvana (涅槃, nie pan)' and even 'not difficult nor easy', then it is known that his mind constantly dwells in the land of forbearance. Eighth, using the three Dharmas to conclude, is also the three practices of acting, not acting, etc. Ninth and tenth are obvious. Third, from the perspective of the three Dharmas, there are eight more points: First, directly state the three Dharmas. Second, 'Three Dharmas' below shows the characteristics of the three Dharmas. Third, 'Dwelling in forbearance' below is the text of the 'Correct Extinction Sutra', the first sentence is a general statement, 'Gentle' below is a separate statement. The separate statement mentions 'forbearance, seeing, love', etc., this true meaning of emptiness is due to relying on the principle of the Middle Way, temporarily based on the aspect of emptiness, so it is said to see love, if speaking from the perspective of principle, it is equivalent to the same-body views and thoughts. Fourth, 'This then' below concludes the name. Fifth, 'Practice is also three' below concludes into three practices and three Dharmas. Sixth, 'This is' below is a summary. Seventh, put forward different explanations. Eighth, 'They clarify' below comprehensively refutes from the perspective of doctrine. 'Not merging' below 'etc.', should explain in detail the complete characteristics to highlight the current text, if not, it is not a practice of peace and happiness. Next, 'What is called a nearby place' below, explains the nearby place, in order to correspond to the side of separation, it should be read according to the departing tone. The two words 'near' and 'far', if corresponding to the things that are approached, should both be read in the rising tone; now explaining that the practitioner corresponds to the Dharma that is separated from, so they are all read in the departing tone. Among them, it is divided into four points: First.
標，次「遠十」下列三門，三「上直」下示三來意，四「就初有」下正釋三處。列中三學皆云「助」者，始行弘經須此助故，三學能助助於正行。
問：
非遠非近即是正行，云何言助？
答：
此是觀行初心之則，附此三學名所附為助，助法弘通故云「助」耳。皆云「附」者，非全正體附近而已。又如初門但是隨要略引於十，戒亦未周。次門且云修攝其心，定亦未周。第三似正圓慧，慧亦不周。何者？若正立圓，戒須指《梵網》，無非具足；若圓定慧，須十法成乘；具辨諸境，一往且明十八空耳。
三示來意者，對上行處以辨廣略而為異也。今欲重明故說之也。
問：
何故所助通名觀耶？
答：
委論修行具如《止觀》，若泛爾通論則舉觀攝止，故弘經行者須專修妙觀用三為助，方稱聖旨。當知行處即正行，近處即助行，正助合行三行兼理，故非遠近對事設觀，以助照理之正觀也。
問：
若正助合行，何故向云助真似耶？
答：
正助合行可入真似，若正一向在於真位，何名發心二不別耶？
言「非持刀仗」等者，今明圓行對所辱境處中而說，不同凡夫刀仗自防，亦非二乘棄捨不觀，雖復正行須遠其事，以十八空觀其
【現代漢語翻譯】 現代漢語譯本：
標明，其次『遠十』（遠離十種惡行）下列出的三門，這三個『上直』（向上正直）暗示了三個目的，第四個『就初有』（就最初的擁有）以下正式解釋了三個方面。列出的三種學問都說『助』，是因為開始弘揚佛經需要這些幫助，三種學問能夠幫助正行。
問：
非遠非近就是正行，為什麼說是幫助？
答：
這是觀行初學者的法則，附屬於這三種學問，所附的名稱是幫助，幫助佛法弘揚流通，所以說是『助』。都說『附』，不是完全的正體，只是附近而已。又比如第一個門只是根據要點簡略地引用了十種惡行，戒律也不完備。第二個門只是說修攝其心，禪定也不完備。第三個門似乎是正圓的智慧，智慧也不完備。為什麼呢？如果真正建立圓滿，戒律必須指向《梵網經》，無一不具足；如果圓滿的禪定和智慧，必須十法才能成就；詳細辨別各種境界，這裡只是簡要地說明十八空而已。
三個暗示目的，是爲了與前面的行處（修行之處）相對比，以區分廣略的不同。現在想要重新說明，所以才說這些。
問：
為什麼所幫助的都通稱為觀呢？
答：
詳細論述修行，全部都在《止觀》中，如果泛泛地通論，就用觀來統攝止，所以弘揚佛經的修行者必須專門修習妙觀，用這三種學問作為幫助，才符合佛的旨意。應當知道行處就是正行，近處就是助行，正助合行，三種修行兼顧理，所以用非遠非近來針對事設立觀，用以幫助照理的正觀。
問：
如果正助合行，為什麼之前說幫助是相似的呢？
答：
正助合行可以進入真似位，如果正行一直停留在真位，怎麼能說是發心，兩種不分別呢？
說到『非持刀仗』等等，現在說明圓行鍼對所厭惡的境界，處於中道而說，不同於凡夫用刀仗自我防衛，也不是二乘人拋棄不看，即使是正行，也必須遠離那些事情，用十八空來觀察它們。
【English Translation】 English version:
To mark, secondly, the three doors listed under 'Far Ten' (avoiding the ten evils), these three 'Upright' imply three purposes, and the fourth 'Immediately Possessing' below formally explains the three aspects. All three studies listed are said to be 'aids' because the initial propagation of the scriptures requires these aids; the three studies can aid the proper practice.
Question:
Neither far nor near is the proper practice, why call it an aid?
Answer:
This is the rule for beginners in contemplation practice. Being attached to these three studies, the name of what is attached is an aid, aiding the propagation and circulation of the Dharma, hence it is called 'aid'. All are said to be 'attached', not the complete proper entity, but merely nearby. Furthermore, the first door only briefly quotes the ten evils according to the essentials, and the precepts are not complete. The second door merely speaks of cultivating and restraining the mind, and concentration is not complete. The third seems to be perfect wisdom, but wisdom is also incomplete. Why? If truly establishing perfection, the precepts must point to the Brahma Net Sutra (Fan Wang Jing), with nothing lacking; if perfect concentration and wisdom, ten dharmas are required to achieve it; thoroughly distinguishing all realms, here it only briefly explains the eighteen emptinesses.
The three implied purposes are to contrast with the previous places of practice to distinguish the differences between broad and concise. Now, wanting to re-explain, hence these are spoken.
Question:
Why is what is aided generally called contemplation?
Answer:
A detailed discussion of practice is fully contained in the Mohe Zhiguan (Great Calming and Contemplation). If generally speaking, contemplation encompasses calming. Therefore, practitioners who propagate the scriptures must specialize in cultivating wondrous contemplation, using these three studies as aids, to be in accordance with the Buddha's intent. It should be known that the place of practice is the proper practice, the nearby place is the auxiliary practice, the proper and auxiliary practices combined, the three practices encompass principle, therefore, using neither far nor near to establish contemplation in response to events, to aid the proper contemplation that illuminates principle.
Question:
If the proper and auxiliary practices are combined, why was it previously said that the aid is similar to the truth?
Answer:
The proper and auxiliary practices combined can enter the stage of resemblance to truth. If the proper practice always remains in the position of truth, how can it be called the arising of the mind, with the two not being distinguished?
Speaking of 'not holding knives or weapons', now explaining that perfect practice is spoken of in relation to the disliked realm, being in the middle way, different from ordinary people who use knives and weapons for self-defense, and also different from the Sravakas (two vehicles) who abandon and do not contemplate. Even if it is the proper practice, one must stay away from those things, using the eighteen emptinesses to contemplate them.
能所，豈同凡小若棄若防。皆云「廣上」等者，文雖前後行必同時，說雖廣略法體無二，故用前略以對今廣，不同古德分擗經文。
四正釋中初釋約遠論近中，「豪勢」者，恐人恃附失正道故，初似小益久則大損。「邪人法」者，恐人染習迷於正理，正觀未成切須防斷。在家事梵名為「梵志」，出家外道通名「尼干」。「路伽耶」等者，注家云：前如此土禮義名教，后如此土莊老玄書。「伽耶陀」亦云「韋陀」，「近兇戲」者，恐散逸故。「那羅」此云力，即是捔力戲，亦是設筋力戲也。近旃陀羅令人無慈，近二乘人令人遠菩提故，西方不雜故云「或來」，既未受大無妨小志，故云「隨宜」。欲想殺害菩提心故，欲想如《止觀》第八記。不男壞亂菩提志故，五不男者，謂生、劇、姤、變、半，生謂胎中或初生時，劇謂截等，姤謂因他，變謂根變，半謂半月餘即不能，廣如論釋。危害難處不合入故，譏嫌增他不善心故，畜養妨人正修業故。如是十法諸教皆然，但離二乘諸教小異。今弘圓經須屬圓人，此當因緣、約教兩釋，但闕本跡。若欲立者，本離十種二邊境界，跡示離此十種惱耳。
「觀心十種云云」者，令比類說之，應作總別二種，總者無非法界，何所可離？何所不離？非離非不離而論離耳，還同非遠
【現代漢語翻譯】 現代漢語譯本：能取與所取，豈能等同於凡夫俗子那樣，隨意拋棄或加以防備？都說『廣上』等等，文字上雖然有前後之分，但實際修行必須同時進行；說法上雖然有廣略之別，但佛法的本質並無二致。因此，採用前面的簡略說法來對應現在的廣義說法，不同於古代大德那樣將經文分割開來。
在四種正確的解釋中，首先解釋『約遠論近』，其中『豪勢』指的是，恐怕有人依仗權勢而失去正道，開始時看似小有益處，長久下去則會造成大的損害。『邪人法』指的是，恐怕有人沾染惡習而迷惑于正確的道理，正觀尚未成就時，必須防備並斷除。在家修行的人，梵語稱為『梵志』（Brahmacarin，婆羅門教修行者），出家的外道統稱為『尼干』（Nigantha，耆那教）。『路伽耶』（Lokāyata，順世論）等等，註釋家說：前者類似於中國的禮義名教，後者類似於中國的莊子老子的玄學著作。『伽耶陀』（Gāyatrī，一種重要的吠陀經文）也稱為『韋陀』（Veda，吠陀經），『近兇戲』指的是，恐怕會散漫放逸。『那羅』（Nala，一種遊戲）在這裡的意思是力，就是角力遊戲，也是設定筋力來玩的遊戲。親近旃陀羅（Candala，賤民）會使人失去慈悲心，親近二乘人會使人遠離菩提心，西方人不混雜，所以說『或來』，既然沒有接受大乘教義，不妨礙他們的小乘志向，所以說『隨宜』。
想要殺害菩提心，想要如何，如《止觀》第八卷所記載。不男（Pandaka，不具男根者）會破壞菩提的志向，五種不男指的是：生、劇、姤、變、半。生指的是胎中或剛出生時，劇指的是被截斷等，姤指的是因為他人，變指的是根器發生變化，半指的是半個月可以而剩餘時間則不能，詳細的解釋如論釋中所說。危害和困難的地方不應該進入，因為會引起別人的譏諷和嫌疑，增加別人的不善之心。畜養會妨礙別人正確的修行。像這樣的十種方法，各種教派都是如此，只是遠離二乘的教派略有不同。現在弘揚圓經，必須屬於圓教之人，這裡應當從因緣和教義兩個方面來解釋，只是缺少本跡。如果要建立本跡，本指的是遠離十種二邊境界，跡指的是示現遠離這十種煩惱。
『觀心十種云云』指的是，讓人用比類的方式來說明，應該分為總別兩種，總的來說沒有不是法界的，有什麼可以遠離？有什麼不可以遠離？在非離非不離的情況下談論遠離，還如同非遠
【English Translation】 English version: Can the grasper and the grasped be equated with ordinary people, to be discarded or guarded against at will? All say 'extensive above' and so on; although the words may have a sequence, the actual practice must be simultaneous. Though the teachings may be broad or concise, the essence of the Dharma is without duality. Therefore, the preceding concise statement is used to correspond to the present extensive one, unlike the ancient masters who dissected the scriptures.
In the four correct explanations, the first explanation is 'discussing the near in terms of the far.' 'Powerful influence' refers to the fear that people may rely on power and lose the right path. What seems like a small benefit at first will cause great harm in the long run. 'The ways of evil people' refers to the fear that people may be contaminated by bad habits and become deluded about the correct principles. Before right view is established, one must guard against and cut off these influences. A lay practitioner is called 'Brahmacarin' (梵志, a Brahmanical practitioner) in Sanskrit, while non-Buddhist ascetics are generally called 'Nigantha' (尼干, Jain). 'Lokāyata' (路伽耶, Materialism) and so on, commentators say: the former is like the teachings of ritual and morality in this land [China], while the latter is like the mystical writings of Zhuangzi and Laozi in this land. 'Gāyatrī' (伽耶陀, an important Vedic hymn) is also called 'Veda' (韋陀, the Vedas). 'Nearness to inauspicious amusements' is feared because it may lead to dissipation. 'Nala' (那羅, a game) here means strength, which is wrestling, and also setting up strength games. Closeness to a Candala (旃陀羅, an outcaste) makes one lose compassion, and closeness to practitioners of the Two Vehicles makes one distant from Bodhi. The people of the West do not mix these, so it is said 'perhaps they come.' Since they have not received the Mahayana teachings, it does not hinder their Hinayana aspirations, so it is said 'as appropriate.'
Wanting to kill the Bodhi mind, wanting what, as recorded in the eighth volume of '止觀' (Zhǐ Guān, Stopping and Contemplation). A Pandaka (不男, eunuch) destroys the aspiration for Bodhi. The five types of Pandaka are: born, cut, caused by others, changed, and half. Born refers to in the womb or at birth, cut refers to being cut off, caused by others refers to due to others, changed refers to a change in the root faculty, and half refers to being able to for half a month and not for the rest. Detailed explanations are as in the commentaries. Harmful and difficult places should not be entered, because they will cause ridicule and suspicion from others, increasing their unwholesome thoughts. Raising animals hinders others' correct practice. Such are the ten methods, which are the same in all schools, but slightly different in schools that avoid the Two Vehicles. Now, to propagate the Perfect Sutra, one must belong to the Perfect Teaching. Here, one should explain from the perspectives of conditions and teachings, but lacking the root and traces. If one wants to establish the root and traces, the root refers to being away from the ten kinds of two-sided boundaries, and the traces refer to showing the separation from these ten kinds of afflictions.
'The ten kinds of observing the mind, etc.' refers to making people explain by analogy. It should be divided into two kinds, general and specific. Generally speaking, there is nothing that is not the Dharmadhatu, so what can be separated from? What cannot be separated from? Discussing separation in the state of neither separation nor non-separation is still like non-distance.
非近而論近。初心雖了一切本無，而須數數近於遠離。別者遠離三教教主豪勢，二邊之行即是邪行，二邊人者即名邪人，二觀神通名為兇戲，三惑尤害殺三智命，偏空滅想名二乘眾，偏觀真俗名為欲想，乃至尚離上地法愛，滅色住空名為不男，方便觀智皆害圓極，一切俗境名為譏嫌，遠離魔外名不畜養，一一皆以所離為境，皆以三觀為近，皆以三惑為遠。
「近近處」者，《大論》問：菩薩云何自靜等？《論》答云：如病將身等。具如《止觀》第四記。「三意云云」者，如向所列定心、定處、定門也。列竟即應廣釋廣簡，心謂能期之心，處謂五緣中處，門謂五事調心，未暇廣論，故二十五方便隨要列二，如是三法皆令親近。此約對前遠以說近，近此近法故云「近近」。
非遠非近而論近者，初開三章作境智釋，「又觀」下全約觀釋。初文三：標門、列章、解釋。解釋者，初「觀」字標智，中間「一切法」三字標境，后「空」字文中不釋，但是結成智境。「若單論」下明境智意，智即〈方便品〉初五佛智慧，境即〈方便品〉初十如實境，但下「空」字隨位判之，但此屬弘經之行，彼屬五佛所顯。又「單論」等者，今正明觀，何以舉一切法耶？舉所顯能，故空顯于觀，一切法家之空觀也。
次別釋者，
【現代漢語翻譯】 現代漢語譯本：不以近的為近而以遠的為近。雖然最初的心意已經明白一切本無，但仍需要時時接近遠離。所謂遠離，是指遠離三教教主（佛教、道教、儒教的創始人）的權勢，執著于兩邊的行為就是邪行，執著于兩邊的人就被稱為邪人，把二觀（空觀和有觀）神通當作兇險的遊戲，三惑（見思惑、塵沙惑、無明惑）尤其會危害並扼殺三智（一切智、道種智、一切種智）的生命，偏執于空性而滅絕一切念想被稱為二乘眾（聲聞乘和緣覺乘），偏執于觀照真諦和俗諦被稱為欲想，甚至要遠離上地（指色界和無色界）的法愛，滅絕色相而安住于空性被稱為不男（沒有男子氣概），方便觀智都會損害圓滿至極的境界，一切世俗境界都被視為譏諷和嫌棄的對象，遠離魔和外道被稱為不畜養，每一樣都以所遠離的為境界，都以三觀（空觀、假觀、中觀）為接近的對象，都以三惑為遠離的對象。 所謂『接近接近之處』，《大智度論》中問：菩薩如何自我清凈等？《論》回答說：如同病人調養身體等。具體內容詳見《止觀》第四的記載。『三意云云』，如同前面所列的定心、定處、定門。列舉完畢就應該廣泛解釋和簡擇，心指的是能期望的心，處指的是五緣（持戒清凈、衣食具足、閑居靜處、斷諸緣務、近善知識）中的處所，門指的是五事（調食、調眠、調身、調息、調心）調心。因為沒有時間詳細論述，所以在二十五方便（具五緣、呵五欲、棄五蓋、調五事、行五法）中根據需要列舉了兩個，像這樣三種方法都使之親近。這是相對於前面的遠離來說的接近，因為接近這些方法所以說『接近接近』。 不以遠的為遠也不以近的為近而論接近，首先展開三章作為境智來解釋，『又觀』以下完全是根據觀來解釋。第一段文字分為三部分：標明綱領、列出章節、解釋說明。解釋說明中，第一個『觀』字標明智慧，中間『一切法』三個字標明境界，後面的『空』字在文中沒有解釋，但是用來總結智和境。『若單論』以下說明境和智的含義，智就是《方便品》最初的五佛智慧（法界體性智、大圓鏡智、平等性智、妙觀察智、成所作智），境就是《方便品》最初的十如實境（如是相、如是性、如是體、如是力、如是作、如是因、如是緣、如是果、如是報、如是本末究竟等），但是下面的『空』字根據不同的位置來判斷，這裡屬於弘揚經典的修行，那裡屬於五佛所顯現的。另外，『單論』等，現在正是闡明觀，為什麼要舉出一切法呢？因為舉出了所顯現的能，所以空顯現於觀，是一切法家的空觀。 其次是分別解釋。
【English Translation】 English version: Not considering what is near as near, but considering what is far as near. Although the initial intention has understood that everything is fundamentally non-existent, one still needs to constantly approach detachment. Detachment refers to distancing oneself from the power and influence of the founders of the three teachings (Buddhism, Taoism, and Confucianism), adhering to the extremes of two sides is an evil practice, and those who adhere to the extremes of two sides are called evil people. Regarding the two contemplations (emptiness and existence) as dangerous games, the three delusions (delusions of views and thoughts, delusions like dust and sand, and delusions of ignorance) especially harm and kill the life of the three wisdoms (omniscience, wisdom of the path, and all-knowing wisdom). Being fixated on emptiness and extinguishing all thoughts is called the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), being fixated on contemplating the truth and conventional truth is called desire-thought, and even detaching from the love of the Dharma in the higher realms (referring to the Form Realm and Formless Realm), extinguishing form and dwelling in emptiness is called 'not a man' (lacking masculinity). Expedient wisdom and contemplation all harm the perfect and ultimate state, all worldly realms are regarded as objects of ridicule and aversion, and distancing oneself from demons and external paths is called 'not raising'. Each and every one takes what is detached from as the object, all take the three contemplations (emptiness, provisional existence, and the middle way) as the object of approach, and all take the three delusions as the object of detachment. The so-called 'approaching the place of approach', the Mahāprajñāpāramitāśāstra asks: How does a Bodhisattva purify himself, etc.? The Śāstra answers: Like a sick person recuperating, etc. The details are in the fourth record of Mohe Zhiguan. 'The three intentions, etc.', are like the previously listed fixed mind, fixed place, and fixed method. After listing, one should extensively explain and simplify. Mind refers to the mind that can expect, place refers to the place among the five conditions (pure precepts, sufficient clothing and food, secluded dwelling, cutting off all involvements, and approaching good teachers), and method refers to the five matters (regulating food, regulating sleep, regulating the body, regulating breath, and regulating the mind) of regulating the mind. Because there is no time to discuss in detail, two are listed according to needs in the twenty-five expediencies (possessing the five conditions, renouncing the five desires, abandoning the five coverings, regulating the five matters, and practicing the five dharmas). In this way, all three methods are made to be approached. This is approaching relative to the previous detachment, so it is called 'approaching approaching' because of approaching these methods. Not considering what is far as far, nor what is near as near, but discussing approach, first unfolding the three chapters as explanations of object and wisdom, and 'again contemplating' below is entirely explained according to contemplation. The first paragraph is divided into three parts: marking the outline, listing the chapters, and explaining. In the explanation, the first word 'contemplation' marks wisdom, the three words 'all dharmas' in the middle mark the realm, and the word 'emptiness' at the end is not explained in the text, but is used to summarize wisdom and realm. 'If only discussing' below explains the meaning of realm and wisdom, wisdom is the initial five Buddha wisdoms (wisdom of the body of reality, great perfect mirror wisdom, wisdom of equality, wonderful observing wisdom, and accomplishing wisdom) of the Upāyakauśalya chapter, and realm is the initial ten suchnesses (such appearance, such nature, such entity, such power, such function, such cause, such condition, such effect, such retribution, and such ultimate equality of beginning and end) of the Upāyakauśalya chapter, but the word 'emptiness' below is judged according to different positions, this belongs to the practice of propagating the scriptures, and that belongs to what is manifested by the five Buddhas. In addition, 'only discussing', etc., now it is precisely clarifying contemplation, why mention all dharmas? Because it mentions what is manifested, so emptiness manifests in contemplation, it is the contemplation of emptiness of all dharma schools. Secondly, it is a separate explanation.
「如實相」三字別釋境也。「二邊三諦」者，二邊對中中必三諦，三而不三名無一異，三諦如實對七辨異，故云「實」耳。實即無相遍相一切，故云「實相」。「不顛倒」者，別釋智也。具如〈方便品〉初，今不多說。境為觀中諸句所觀，但能觀觀部內尚少，故於此中其文稍廣。「無八顛倒」者，無于常無常等各四，即表中道。然常等之名名兼界外，以變易中非但獨有無常等倒，望于雙非仍有出假常等四倒，若不立雙非，義則不爾，具如《止觀》第七文。以雙樹表之，諸法即中，故無二死。倒即生因，無因必無果，故《大論》中喻如墮巖，雖未至地即名已死。「不退者」，契寂滅理入薩婆若，以從圓故因立果名。「不轉」者，必定不為凡小所轉。尚乃不為三菩薩轉，況復凡小？須約六即以論不轉，下去準知。
「如虛空」者，先立譬也。不為二邊轉故，故觀者叵得但有名字。次「中道」下合也。但有名字即性空，名字亦無即相空，此即所得二空觀體。「無所有」下出二空相，無所有即性空相，一切言語道斷即絕言思為相空相。性空中雲「無自」等者，應約真妄互論自他及以共等，今真如理正當無因，而云無無因者，無彼外人，無因故也。具足二空故不生不出，「出」者退也。今是觀行三不退也。言「惑智等不生
【現代漢語翻譯】 現代漢語譯本 『如實相』（Tathata，事物的真實面貌）三字是分別解釋境（境界）的。『二邊三諦』（兩邊與三諦）是指，相對於中道（Madhyamaka）而言，二邊（兩種極端）必須通過三諦（三種真理）來理解。這三諦既是三，又不是三，意味著非一非異。三諦如實地對應七種辨異，所以稱為『實』。實即是無相（Nirakara），遍相（Sarvākāra），一切，所以稱為『實相』。 『不顛倒』，是分別解釋智（智慧）的。具體內容如《方便品》最初所說，這裡不再多說。境是觀（冥想）中諸句所觀的對象，但能觀（能動的觀察）在觀部內還很少，所以在這裡文中稍作擴充套件。『無八顛倒』，是沒有常無常等各四種顛倒，即表中道。然而常等之名也兼指界外，因為在變易中，不僅有無常等顛倒，相對於雙非（既不肯定也不否定）而言，仍有出假（暫時性的存在）常等四種顛倒。如果不立雙非，意義就不是這樣，具體內容如《止觀》第七文。用雙樹來表示，諸法即是中道，所以沒有二死（分段生死和變易生死）。顛倒即是生（輪迴）的因，沒有因必然沒有果，所以《大論》中比喻為墮入懸崖，即使未到地面也已經算是死了。 『不退』，是契合寂滅之理，進入薩婆若（Sarvajna，一切智），因為是從圓（圓滿）而來的緣故，所以因可以立為果。『不轉』，是必定不為凡夫小乘所轉動。甚至不為三菩薩（三種菩薩）所轉動，更何況凡夫小乘？需要結合六即（六個階段）來討論不轉，下面的內容可以依此類推。 『如虛空』，是先立一個比喻。因為不為二邊所轉動，所以觀者不可得，只有名字。其次『中道』以下是合。只有名字即是性空（Svabhava-sunyata），名字也沒有即是相空（Lakshana-sunyata），這就是所得到的二空觀體。『無所有』以下是說明二空的相，無所有即是性空之相，一切言語道斷即是絕言思為相空之相。性空中說『無自』等，應該結合真妄（真實與虛妄）來互相討論自他以及共等，現在真如（Tathata）之理正當無因，而說無無因，是沒有外人（外道）的無因的緣故。具足二空所以不生不出，『出』是退的意思。現在是觀行三不退。說『惑智等不生』
【English Translation】 English version The three words 『如實相』 (Tathata, the true aspect of reality) separately explain the realm (境, jing). 『二邊三諦』 (Two Extremes and Three Truths) refers to the fact that, relative to the Middle Way (Madhyamaka), the two extremes (二邊, er bian) must be understood through the three truths (三諦, san di). These three truths are both three and not three, meaning neither one nor different. The three truths correspond to the seven distinctions in reality, hence the term 『實』 (shi, reality). Reality is both without form (Nirakara), with pervasive form (Sarvākāra), and everything, hence the term 『實相』 (true aspect). 『不顛倒』 (Not inverted) separately explains wisdom (智, zhi). The specific content is as described at the beginning of the 『方便品』 (Upaya Chapter), so I won't elaborate here. The realm is the object contemplated by the phrases in meditation (觀, guan), but the ability to contemplate (能觀, neng guan) is still lacking within the contemplation section, so the text is slightly expanded here. 『無八顛倒』 (Without the eight inversions) means the absence of four inversions each regarding permanence and impermanence, etc., which represents the Middle Way. However, the names of permanence, etc., also refer to beyond the realm, because in change, there are not only inversions of impermanence, etc., but also, relative to neither affirming nor denying (雙非, shuang fei), there are still four inversions of provisional existence (出假, chu jia), such as permanence. If neither affirming nor denying is not established, the meaning would not be the same, as detailed in the seventh text of 《止觀》 (Zhi Guan). It is represented by the twin trees, all dharmas are the Middle Way, so there are no two deaths (生死, sheng si, deaths of sections and changes). Inversion is the cause of birth (生, sheng, rebirth), without a cause there is necessarily no effect, so the 《大論》 (Mahashastra) uses the analogy of falling off a cliff, even if you haven't reached the ground, you are already considered dead. 『不退』 (Non-regression) is to accord with the principle of quiet extinction and enter Sarvajna (一切智, yi qie zhi, all-knowing wisdom), because it is from the cause of completeness (圓, yuan), so the cause can be established as the effect. 『不轉』 (Non-turning) means that it will definitely not be turned by ordinary people or the Small Vehicle. It is not even turned by the three Bodhisattvas, let alone ordinary people or the Small Vehicle? It is necessary to discuss non-turning in conjunction with the six identities (六即, liu ji), and the following content can be inferred by analogy. 『如虛空』 (Like empty space) is to first establish a metaphor. Because it is not turned by the two extremes, the contemplator cannot be obtained, only the name exists. Next, 『中道』 (Middle Way) below is the combination. Only the name exists is emptiness of nature (Svabhava-sunyata), and the name does not exist is emptiness of characteristics (Lakshana-sunyata), which is the body of the two emptinesses obtained. 『無所有』 (Nothing exists) below explains the characteristics of the two emptinesses, nothing exists is the characteristic of emptiness of nature, and all paths of language are cut off is the characteristic of emptiness of characteristics. In emptiness of nature, saying 『無自』 (no self), etc., should be combined with truth and falsehood (真妄, zhen wang) to mutually discuss self, other, and common, etc. Now the principle of Tathata (真如, zhen ru) is precisely without cause, but saying no without cause is because there is no cause of outsiders (外道, wai dao). Having both emptinesses, therefore, there is no birth and no exit, 『出』 (chu, exit) means regression. Now it is the three non-regressions of contemplation and practice. Saying 『惑智等不生』 (delusion, wisdom, etc., are not born)
」者，具足應云行位因果等，但是文略。今略明者，惑智及理體本不生，惑智稱理，故俱不生。釋不出中言「如來治」者，全體即是，故無可出。「不起者」，以入理故方便理教一切皆寂。「無名者」，重牒前無所有等詮所不能詮，理非名故。「無相者」，相所不能相，又云十境所不相也。「無所有者」，重嘆觀體。「無量者」，非界入陰諸數法故。「無邊」者，非如偏小分限法故。「無礙」者，遍入諸法故。「無障」者，無能遮止故。雖復多句，只是能觀無相無作與境合耳。對十八句立十八觀，對一切法名一切空。
三「但以」下結者，初總結諸句莫非因緣。「上直明」下明結束意。上多明雙非，且雲中觀照于中境，豈有中觀不照二邊？今此重明照於二邊，用結諸文以顯中觀不思議體。言「理性畢竟清凈」者，重牒中境是雙照境，故云「如上所說」。于中為三：初約初句以明雙照二邊境也。中體無作二邊從緣，以無作觀照緣解惑。「又因緣」下重釋者，即以初句而為空邊照于緣生，緣生故空，空名涅槃；即以次句而為有邊故云顛倒，倒亦從緣，且從倒邊故名顛倒。用前中觀無偏而照，言「意顯」者，勝以因緣一句義開兩境。然初文不釋顛倒者，顛倒即是說由，故不別釋。今從「故說」下不別釋者，故說即是妙
【現代漢語翻譯】 現代漢語譯本： 『者』字，是具足應說行位、因果等等，但是文辭省略了。現在略微說明，迷惑和智慧以及真如理體本來是不生不滅的，迷惑和智慧都符合真如理體，所以都是不生不滅的。解釋『不出中』說『如來治』，是說全體就是真如理體，所以沒有什麼可以出離的。『不起』，是因為已經證入真如理體，所以方便、理、教一切都寂滅。『無名』，是再次強調前面所說的沒有所有等等，語言文字無法詮釋，因為真如理體不是名相。『無相』，是說相狀無法描繪真如理體，又說是十種境界所不能描繪的。『無所有』，是再次讚歎觀照的本體。『無量』，是因為不是界、入、陰等諸多數法。『無邊』，是因為不是像偏頗狹小的分限法。『無礙』，是因為普遍進入一切法。『無障』，是因為沒有能夠遮止的。雖然有很多語句，只是能觀的無相無作與所觀的境界相合而已。針對十八句經文建立十八種觀照，針對一切法而名為一切空。
三、『但以』以下是總結，首先總結所有語句沒有不是因緣所生的。『上直明』以下說明結束的用意。上面大多說明雙重否定，並且說中觀照耀于中道境界，難道有中觀不照耀二邊？現在這裡重新說明照耀於二邊，用以總結所有經文，來顯示中觀不可思議的本體。說『理性畢竟清凈』，是再次強調中道境界是雙重照耀的境界，所以說『如上所說』。在中道中分為三點：首先用第一句經文來說明雙重照耀二邊的境界。中道的本體是無作，二邊是從因緣而生，用無作的觀照來照耀因緣，解脫迷惑。『又因緣』以下是再次解釋，就是用第一句經文作為空邊，照耀于因緣生法，因緣生法本性是空，空就叫做涅槃；用第二句經文作為有邊，所以說是顛倒，顛倒也是從因緣而生，且從顛倒的方面來說，所以叫做顛倒。用前面的中觀沒有偏頗地照耀，說『意顯』，是說勝妙在於用因緣一句的意義開顯兩種境界。然而前面的經文不解釋顛倒，是因為顛倒就是所說的理由，所以不另外解釋。現在從『故說』以下不另外解釋，是因為『故說』就是妙。
【English Translation】 English version: The word '者' (zhe), implies the complete inclusion of practices, stages, causes, and effects, but the text is abbreviated. Now, to briefly explain, delusion and wisdom, as well as the fundamental nature of reality (理體, lǐtǐ), are inherently unborn. Delusion and wisdom align with this fundamental nature, hence both are unborn. The explanation of 'not emerging from the middle' (不出中, bù chū zhōng) stating 'Tathagata's cure' (如來治, Rúlái zhì) means the entirety is this fundamental nature, so there's nothing to emerge from. 'Not arising' (不起, bù qǐ) is because of entering the principle, so expedient means, the principle, and teachings are all in stillness. 'Without name' (無名, wú míng) reiterates the previous 'without anything' (無所有, wú suǒ yǒu) etc., which language cannot express, because the principle is not a name. 'Without form' (無相, wú xiàng) means form cannot depict the principle, and it's also said that the ten realms cannot depict it. 'Without anything' (無所有, wú suǒ yǒu) again praises the essence of contemplation. 'Immeasurable' (無量, wú liàng) because it's not the realms, entrances, aggregates, or numerical dharmas. 'Boundless' (無邊, wú biān) because it's not like biased or limited dharmas. 'Unobstructed' (無礙, wú ài) because it pervades all dharmas. 'Without hindrance' (無障, wú zhàng) because nothing can obstruct it. Although there are many phrases, it's simply that the contemplation of no-form and no-action aligns with the object of contemplation. Eighteen contemplations are established for the eighteen phrases, and all dharmas are named 'all empty' (一切空, yī qiè kōng).
Three, 'But with' (但以, dàn yǐ) below is the conclusion, first summarizing that all phrases are born of conditions (因緣, yīnyuán). 'Above directly explains' (上直明, shàng zhí míng) below clarifies the intention of the conclusion. Above, it mostly explains double negation, and says that the Middle Way contemplation illuminates the Middle Way realm. How could the Middle Way contemplation not illuminate the two extremes? Now, this reiterates illuminating the two extremes, using it to conclude all the texts to reveal the inconceivable essence of the Middle Way. Saying 'the nature of reality is ultimately pure' (理性畢竟清凈, lǐxìng bìjìng qīngjìng) again emphasizes that the Middle Way realm is a realm of double illumination, so it says 'as mentioned above' (如上所說, rú shàng suǒ shuō). In the Middle Way, it's divided into three points: first, using the first phrase to explain the realm of double illumination of the two extremes. The essence of the Middle Way is no-action, the two extremes arise from conditions, using the contemplation of no-action to illuminate conditions and liberate from delusion. 'Also conditions' (又因緣, yòu yīnyuán) below is a re-explanation, that is, using the first phrase as the empty side, illuminating conditioned arising. Conditioned arising is empty in nature, and emptiness is called Nirvana. Using the second phrase as the existent side, so it's called inversion (顛倒, diāndǎo). Inversion also arises from conditions, and from the aspect of inversion, so it's called inversion. Using the previous Middle Way contemplation to illuminate without bias, saying 'intention reveals' (意顯, yì xiǎn) means the excellence lies in using the meaning of the phrase 'conditions' to reveal the two realms. However, the previous text doesn't explain inversion because inversion is the reason being spoken of, so it's not explained separately. Now, from 'therefore says' (故說, gù shuō) below, it's not explained separately because 'therefore says' is wonderful.
教，教必被機，不必須云顛倒故也。「常樂」之言無別他釋，故總在後示因緣顛倒三諦，以明觀法，即常樂三觀故也。三「又但」下又合前二句，同爲三諦之境。凡從因緣生顛倒之法，皆妙境體，由本有境說上諸觀。亦由第二說用觀故，故有第三結說結觀。又于結中三重釋者，由於上來諸境也。初釋由顛倒故說，次釋由二邊故說，第三釋由不思議故說。雖三釋不同，共顯一致，雖顯一致不無親疏。初說從機故云顛倒，從機語通次說漸親，由二邊故中本無說，第三全約不思議三諦體說，雖有親疏觀法無別，同觀三諦一實之境，故常樂一句無所離合，所以前後共成一意。
次「又觀」下通上下文，全作觀釋。于中又二：初作觀體觀相以釋，次「凡有十九句」下，作十八空總別以釋。初云「觀一切法空如實相」云「標觀體」者，實相是所觀，以所顯能觀方有體。次「不顛倒」下釋觀相。云「九句」者，對下十八單復不同，故但九耳。復故但九：一不顛倒等，二不退等，三如虛空等，四一切語言等，五不生等，六無名等，七無量等，八但以等，九常樂等。略出三句示覆句相，令余準知。此中九句訖「常樂觀」也，下十八空唯至「無障」。
次引《釋論》釋如虛空等，更釋不生等句，以由如虛空故，三世不攝。初「
【現代漢語翻譯】 現代漢語譯本：
關於『教』，教義必須契合根機，不能只是顛倒錯亂的說法。『常樂』（Nitya-sukha，永恒的快樂）之說沒有其他的解釋，所以總是在後面揭示因緣顛倒的三諦（Tri-satya，三個真諦），以此來闡明觀法，也就是常樂三觀。『又但』（yòu dàn，而且）以下又與前面的兩句結合，共同作為三諦的境界。凡是從因緣生起的顛倒之法，都是妙境之體，由於本有的境界而說以上諸觀。也由於第二重解釋是關於用觀，所以有第三重總結性的解釋，總結觀法。而且在總結中三重解釋，是由於上面所說的各種境界。最初的解釋由於顛倒的緣故而說，第二次的解釋由於二邊的緣故而說，第三次的解釋由於不可思議的緣故而說。雖然三種解釋不同，但共同顯示一致的道理，雖然顯示一致的道理，但並非沒有親疏之分。最初的說法是從根機的角度出發，所以說是顛倒，從根機的角度來說，語言是相通的，第二次的說法逐漸接近真理，由於二邊的緣故，其中本來沒有說，第三次完全是依據不可思議的三諦之體來說，雖然有親疏之分，但觀法沒有區別，共同觀照三諦一實的境界，所以常樂一句沒有分離或結合，因此前後共同構成一個意思。
其次，『又觀』（yòu guān，又觀察）以下貫通上下文，完全作為觀法的解釋。其中又分為兩部分：首先是作為觀體觀相來解釋，其次是『凡有十九句』（fán yǒu shí jiǔ jù，總共有十九句）以下，作為十八空（Ashtadasa-sunyata，十八空性）的總別來解釋。最初說『觀一切法空如實相』（guān yī qiē fǎ kōng rú shí xiàng，觀察一切法空性的真實相狀）是『標觀體』（biāo guān tǐ，標示觀法的本體），實相是所觀的對象，因為所顯現的能觀才能有本體。其次，『不顛倒』（bù diān dǎo，不顛倒）以下解釋觀相。說『九句』（jiǔ jù，九句）是因為與下面的十八句的單復不同，所以只有九句。因為重複所以只有九句：一是不顛倒等，二是不退等，三是如虛空等，四是一切語言等，五是不生等，六是無名等，七是無量等，八是但以等，九是常樂等。簡略地列出三句來顯示覆句的相狀，讓其餘的可以依此類推。這其中的九句到『常樂觀』（cháng lè guān，常樂的觀察）為止，下面的十八空只到『無障』（wú zhàng，無障礙）。
其次引用《釋論》（Shi Lun，解釋經典的論著）來解釋如虛空等，進一步解釋不生等句，因為由於如虛空，所以三世不攝。最初的
【English Translation】 English version:
Regarding 『teaching』 (教, Jiao), the teaching must be suited to the capacity of the audience; it cannot simply be a jumbled and confused discourse. The saying 『eternal bliss』 (常樂, Chang Le, Nitya-sukha) has no other explanation, so it always reveals the three truths (三諦, San Di, Tri-satya) of conditioned arising and inverted views in the following part, in order to clarify the method of contemplation, which is the three contemplations of eternity and bliss. The phrase 『moreover, only』 (又但, You Dan) below combines with the previous two sentences, together serving as the realm of the three truths. All inverted dharmas arising from conditions are the essence of wonderful realms. Based on the originally existing realm, the above contemplations are discussed. Also, because the second explanation concerns the contemplation of function, there is a third concluding explanation, summarizing the contemplation method. Furthermore, the threefold explanation in the conclusion is due to the various realms mentioned above. The initial explanation is given because of the inverted views, the second explanation is given because of the two extremes, and the third explanation is given because of the inconceivable. Although the three explanations are different, they jointly reveal a consistent principle. Although they reveal a consistent principle, there are still degrees of closeness. The initial explanation speaks from the perspective of the audience's capacity, so it is said to be inverted. Speaking from the audience's capacity, the language is accessible. The second explanation gradually approaches the truth, because of the two extremes, there was originally nothing to say in it. The third explanation entirely relies on the inconceivable essence of the three truths. Although there are degrees of closeness, the contemplation methods are not different, jointly contemplating the one real realm of the three truths. Therefore, the phrase 『eternal bliss』 is neither separated nor combined, so the beginning and the end together form one meaning.
Next, 『moreover, contemplate』 (又觀, You Guan) below connects the preceding and following text, entirely serving as an explanation of contemplation. Within this, it is further divided into two parts: first, it is explained as the substance and characteristics of contemplation; second, 『generally there are nineteen sentences』 (凡有十九句, Fan You Shi Jiu Ju) below is explained as the general and specific aspects of the eighteen emptinesses (十八空, Shi Ba Kong, Ashtadasa-sunyata). The initial statement 『contemplate all dharmas as empty and truly real』 (觀一切法空如實相, Guan Yi Qie Fa Kong Ru Shi Xiang) is 『indicating the substance of contemplation』 (標觀體, Biao Guan Ti). True reality is the object of contemplation, because the manifested ability to contemplate can have a substance. Next, 『not inverted』 (不顛倒, Bu Dian Dao) below explains the characteristics of contemplation. Saying 『nine sentences』 (九句, Jiu Ju) is because they are different from the single and compound sentences of the eighteen below, so there are only nine sentences. Because of repetition, there are only nine: first is not inverted, second is not regressing, third is like empty space, fourth is all language, fifth is not arising, sixth is without name, seventh is immeasurable, eighth is only with, ninth is eternal bliss. Briefly listing three sentences to show the appearance of compound sentences, so that the rest can be inferred by analogy. The nine sentences here end with 『eternal bliss contemplation』 (常樂觀, Chang Le Guan). The eighteen emptinesses below only go up to 『without obstruction』 (無障, Wu Zhang).
Next, quoting the Shilun (釋論, Shi Lun, Commentary on the Scriptures) to explain like empty space, further explaining the sentences of not arising, because due to being like empty space, it is not encompassed by the three times. The initial
如虛空」者總標也。「無入」是不生，不從於現以入未故。「無出」是不出，不從於現以出過故。「無住相」是不起，即現在不住。《攝大乘》意引，與《大論》同。復引《大論》四十三者，存異釋耳。
次約總別作十八空者，於前體相亦可以為總體別體總相別相，今總別者，於前九句除后二句，以餘七句離為十七，進取如實相句合為十八，以前七中初之三句二二為句，第四句單，第五六句三三為句，第七一句四句為句，故使句法盈縮不同。此十八空從所得名，能空只是一大空耳。大無大相即圓空也。故次文云「中道正慧」，即是能空，故句句中皆有能空及以所空，能空即是如不無斷等也，所空即是顛倒乃至礙障等也。如雲「顛倒」，顛倒是內，內顛倒空故名為「不」，下去準知。于空空中先立能所者，余句所無，以此句中能所名同，是故別顯，余文相別是故不論。于中雖復所空名空，望能空智猶名為有，此中甚略，委釋相狀及以離合，具如《止觀》第五記。若曉妙境及圓十觀，方了此中十八觀境，若不爾者，彼《止觀》文乃成徒設。故彼正當安樂行人之觀法也，故知始行須達彼意，方可弘經。若具不愜，為利為名為眾為勝，復肯同於二乘道不？大乘進退審自思之。所以勤勤于弘經者，愿共沾斯大利故耳。故彼
境境結成大車，故彼觀觀皆依實相，四十餘年秘要之教，教已難睹，所詮行理何由可曉？自非四依弘法之力，末學迷滯安遇斯文？遇而不求，何異日月於盲者耶？何異雷霆于聾者乎！但今文中觀法未周，屬在彼部，文雖不委品相略周。今粗點之使緣心有在。何者？實相妙境也，慈悲發心也，止觀安心也，一切破遍也，十八道品也，亦不分別通塞也，離十惱亂助道也，夢中所見表后三也。通括四行十觀略周。通論又以四行助十，若四若十並涉因果，四總十別，若總若別，俱通橫豎，四行事儀且在於始，十法導理無不克終，豈涅槃行獨在於始？又此十八名在《大品》，《大論》委釋，經通三教論釋復含，但簡二乘而不細辨通別菩薩，是故讀者彌須置心，故須對經一一圓釋。
「偈中」等者，義異故開，意同故合，故前行近以廣顯略。「上行近」至「次第」者，上文行三雖有三釋，應取第三離為三諦、釋以三重，釋各遍消，故不同於近中三也，但得云「各」。言「復不次第」者，非但不次亦乃通總，頌中多是近處文。故「應入」下至「頌事遠近」者，約遠論近也，亦應云頌雙標行近。「亦是頌人空行處」者，前行處中第二作二空消文，於二空中離十惱亂，亦當生空柔和善順。言「即兼」者，近中遠近亦同生空法空，還
【現代漢語翻譯】 現代漢語譯本：各種境界相互結合形成一個巨大的車乘，因此，所有的觀察都依賴於實相（萬事萬物的真實本質）。四十餘年間佛陀秘密而重要的教誨，已經難以見到，其中所詮釋的修行道理又如何能夠理解呢？如果不是依靠四依（依法不依人，依義不依語，依智不依識，依了義不依不了義）弘揚佛法的力量，末學之人如何能夠遇到這樣的經文？遇到了卻不尋求理解，這和日月對於盲人有什麼區別呢？和雷霆對於聾子又有什麼區別呢！但是現在文中的觀法還不完備，屬於其他部分的內容，文字雖然不詳細，但品相大致完備。現在我粗略地指出這些，使緣心有所寄託。什麼呢？實相是微妙的境界，慈悲是發起菩提心，止觀是安心的方法，一切破除普遍的執著，十八道品（三十七道品中的十八項）是修行的次第，也不分別通達與阻塞，遠離十種惱亂來輔助修行，夢中所見是表示后三項。總括四行十觀，大致完備。總的來說，又用四行來輔助十觀，無論是四行還是十觀，都涉及到因果，四行是總的，十觀是別的，無論是總的還是別的，都貫通橫向和縱向。四行的事儀且在於開始，十法引導的道理沒有不能最終完成的，難道涅槃的修行僅僅在於開始嗎？而且這十八個名稱在《大品般若經》（Mahaprajnaparamita Sutra）中，《大智度論》（Mahaprajnaparamita-sastra）中有詳細的解釋，經文貫通三教，論釋又包含其中，只是簡略地說明了二乘（聲聞乘和緣覺乘），而沒有詳細辨別通教菩薩和別教菩薩，因此讀者更需要用心，所以需要對照經文一一圓滿地解釋。 『偈中』等，因為意義不同所以分開，因為意思相同所以合併，所以前面的行近用廣來顯示略。『上行近』到『次第』，上文行三雖然有三種解釋，應該取第三種，分離為三諦（空諦、假諦、中諦），解釋為三重，解釋各自普遍地消除，所以不同於近中三，只能說『各』。說『復不次第』，不僅僅是不按順序，而且是貫通總括。頌中大多是近處的文字。所以『應入』下到『頌事遠近』，是就遠來說近，也應該說頌雙重地標明行近。『亦是頌人空行處』，前面的行處中第二種作為二空（我空和法空）來消除文字，在二空中遠離十種惱亂，也應當生起人空的柔和善順。說『即兼』，近中遠近也同樣包含人空法空，還
【English Translation】 English version: Various realms combine to form a great chariot, therefore, all observations rely on the true nature (the true essence of all things). The secret and important teachings of the Buddha for more than forty years have become difficult to see, and how can the principles of practice explained therein be understood? If it were not for the power of the Four Reliances (relying on the Dharma, not on the person; relying on the meaning, not on the words; relying on wisdom, not on consciousness; relying on the definitive meaning, not on the provisional meaning) to promote the Dharma, how could those who are new to learning encounter such scriptures? To encounter them but not seek to understand is no different from the sun and moon for the blind, or thunder for the deaf! However, the methods of contemplation in the text are not yet complete, belonging to other parts, the text is not detailed, but the qualities are roughly complete. Now I will roughly point these out so that the mind can have a place to rest. What are they? True nature is the subtle realm, compassion is the arising of Bodhicitta (the mind of enlightenment), Samatha-vipassana (calm abiding and insight) is the method of pacifying the mind, all things break through universal attachments, the eighteen factors of the path (eighteen of the thirty-seven factors of enlightenment) are the order of practice, and do not distinguish between unobstructed and obstructed, staying away from the ten disturbances to assist practice, what is seen in dreams represents the last three. Summarizing the four practices and ten contemplations, it is roughly complete. Generally speaking, the four practices are used to assist the ten contemplations, whether it is the four practices or the ten contemplations, they all involve cause and effect, the four practices are general, the ten contemplations are specific, whether it is general or specific, they all connect horizontally and vertically. The rituals of the four practices are at the beginning, the principles guided by the ten dharmas cannot but be completed in the end, is the practice of Nirvana only at the beginning? Moreover, these eighteen names are in the Mahaprajnaparamita Sutra, and the Mahaprajnaparamita-sastra has detailed explanations, the scriptures connect the three teachings, and the commentaries contain them, but they briefly explain the Two Vehicles (Sravakayana and Pratyekabuddhayana), and do not carefully distinguish between the common Bodhisattvas and the separate Bodhisattvas, therefore readers need to pay more attention, so it is necessary to fully explain them one by one in comparison with the scriptures. 『In the verses』 etc., because the meanings are different, they are separated, because the meanings are the same, they are combined, so the previous practice is close to using the broad to show the brief. 『The upper practice is close』 to 『order』, although there are three explanations for the three practices in the previous text, the third one should be taken, separated into the Three Truths (emptiness, provisional existence, and the middle way), explained as three layers, and the explanations are universally eliminated, so it is different from the three in the near middle, it can only be said 『each』. Saying 『not in order again』, it is not only out of order, but also connects and summarizes. Most of the words in the verses are from the near place. So 『should enter』 down to 『praising things far and near』, it is talking about the near in terms of the far, it should also be said that the verses doubly mark the practice as near. 『It is also praising the place of practice of emptiness of person』, the second of the previous practice places is used as two emptinesses (emptiness of self and emptiness of phenomena) to eliminate the words, in the two emptinesses, staying away from the ten disturbances, one should also generate the gentleness and compliance of emptiness of person. Saying 『immediately includes』, the near, middle, far, and near also include emptiness of self and emptiness of phenomena, also
于遠近修空修觀故耳。又遠近等三亦只約前行三而已。準偈標結，俱雙故也。
「常離國王」等者，乃至官長準例可知；非直弘法，他皆準此。「作此謗比丘」等者，世謗者言：既比丘作此，為佛聽耶？佛法爾耶？「韋陀」者，具如《止觀》第十記。所以不許親韋陀者，或恐人疑，比丘教彼言佛法若斯。又復外道常思佛過，若親近此或謂比丘須彼，則佛法不如於彼，故誡內眾勿親近外法。乃至六諦二十五諦等，具如《止觀》第十記。乃至讚詠，準此可知。
「初為跋耆子說阿毗曇」者，故知別有阿毗曇藏，是佛自說。人不見者，諍計云云，或謂是十二部中論義部者，不然。言「相續解脫經」者，是佛自說故且名經。當佛滅后阿難所結集者，名修多羅。「五百集」者，初名解脫，后廣集法相乃名為論。「欲相」者，頌中雖無慾相之言，以長行有故今略釋。《俱舍》云：「六受欲交抱執手笑視淫」，今依舊名目。「須輪」者，修羅耳。如《中阿含》云：「有一異學問簿拘羅云：汝于正法中已八十年，頗曾行欲事不？簿拘羅言：莫作是語。更有別事，何不問耶？異學又問：汝於八十年起欲想不？答：不應作如是問。我八十年未曾起欲想，尚未曾起一念貢高，未曾受居士衣，未曾割截衣，未曾倩他作衣，未曾用針
【現代漢語翻譯】 現代漢語譯本：這是因為（修行者）根據距離的遠近來修習空觀和有觀。此外，遠、近、等三種情況也只是針對前面所說的三種修行方式而言。按照偈頌的標題和總結，都是空觀和有觀同時進行的原因。
『常離國王』等，乃至官長，可以參照這個例子來理解；不僅僅是弘揚佛法，其他情況都可以參照這個原則。『作此謗比丘』等，世俗誹謗的人會說：既然比丘做了這些事，是佛允許的嗎？佛法就是這樣的嗎？『韋陀』（Veda，印度教的吠陀經），詳細內容見《止觀》第十卷的記載。之所以不允許親近韋陀，是恐怕有人懷疑，比丘教他們說佛法就是這樣。而且外道常常想著佛的過失，如果親近他們，或許會認為比丘需要他們，那麼佛法就不如他們了，所以告誡內部弟子不要親近外道之法。乃至六諦（六種真理）二十五諦（二十五種真實）等，詳細內容見《止觀》第十卷的記載。乃至讚詠，可以參照這個原則來理解。
『初為跋耆子（Vajjiputta，人名）說阿毗曇（Abhidhamma，論藏）』，由此可知另外有阿毗曇藏，是佛親自說的。人們沒有見到，就爭論不休，或者認為是十二部經中的論義部，這是不對的。說『相續解脫經』，是因為是佛親自說的，所以暫且稱為經。當佛滅度后，阿難（Ananda，佛陀的十大弟子之一）所結集的，稱為修多羅（Sutra，經藏）。『五百集』，最初名為解脫，後來廣泛收集法相，才稱為論。『欲相』，頌中雖然沒有欲相這個詞，因為長行中有，所以現在簡略解釋。《俱舍論》（Abhidharmakośa，論名）說：『六受欲交抱執手笑視淫』，現在仍然沿用這個名稱。『須輪』，是阿修羅（Asura，一種神）。如《中阿含經》說：『有一位外道問薄拘羅（Bakkula，人名）說：您在正法中已經八十年了，曾經行過淫慾之事嗎？薄拘羅說：不要這樣說。還有別的事情，為什麼不問呢？外道又問：您在八十年裡起過慾念嗎？回答說：不應該這樣問。我八十年未曾起過慾念，尚未曾起過一念的貢高，未曾接受過居士的衣服，未曾割截過衣服，未曾請別人做衣服，未曾用過針。』
【English Translation】 English version: This is because (practitioners) cultivate emptiness and existence contemplation according to the distance. Furthermore, far, near, and equal three situations are only for the three preceding practices. According to the title and conclusion of the verse, it is because both emptiness and existence contemplation are done simultaneously.
'Always stay away from the king,' etc., and even officials can be understood by analogy; not only for propagating the Dharma, but other situations can also be understood by this principle. 'Making this slander against the Bhikkhus,' etc., worldly slanderers will say: Since the Bhikkhus do these things, is it allowed by the Buddha? Is the Buddha-dharma like this? 'Veda' (the Hindu Vedas), detailed content can be found in the tenth volume of 'Mohe Zhiguan'. The reason why it is not allowed to be close to the Vedas is that people may suspect that the Bhikkhus teach them that the Buddha-dharma is like this. Moreover, externalists often think about the faults of the Buddha, and if they are close to them, they may think that the Bhikkhus need them, then the Buddha-dharma is not as good as them, so they are warned not to be close to externalist dharmas. Even the six truths (six kinds of truth) and twenty-five truths (twenty-five kinds of reality), etc., detailed content can be found in the tenth volume of 'Mohe Zhiguan'. Even praise and chanting can be understood by this principle.
'Initially spoke the Abhidhamma (Abhidhamma, collection of treatises) for the Vajjiputta (name of a person),' from this it can be known that there is another Abhidhamma collection, which was personally spoken by the Buddha. People have not seen it, so they argue endlessly, or think that it is the treatise section of the twelve divisions of scriptures, which is not correct. Saying 'Continuous Liberation Sutra', because it was personally spoken by the Buddha, so it is temporarily called a sutra. When the Buddha passed away, what Ananda (Ananda, one of the ten great disciples of the Buddha) collected is called Sutra (Sutra, collection of sutras). 'Five hundred collections', initially named liberation, later widely collected Dharma characteristics, and then called treatises. 'Desire appearance', although there is no word of desire appearance in the verse, because it is in the long passage, so now briefly explain it. 'Abhidharmakośa' (Abhidharmakośa, name of a treatise) says: 'Six receive desire, embrace, hold hands, laugh, look at, and lust', now still use this name. 'Sura wheel' is Asura (Asura, a kind of god). As the 'Madhyama Agama Sutra' says: 'There was a heretic who asked Bakkula (Bakkula, name of a person) saying: You have been in the right Dharma for eighty years, have you ever committed lustful acts? Bakkula said: Do not say that. There are other things, why not ask? The heretic asked again: Have you ever had lustful thoughts in eighty years? Replied: Should not ask like this. I have never had lustful thoughts in eighty years, have never had a single thought of arrogance, have never received a layman's clothes, have never cut clothes, have never asked others to make clothes, have never used a needle.'
縫衣，未曾受請，未曾從大家乞食，未曾倚壁，未曾視女人面，未曾入尼房，未曾與尼相問訊，乃至道路亦不共語。」八十年坐，故知衣食等欲想一切尚無，況復染欲想耶？弘法之徒觀斯龜鏡。世人笑他濫大乘者以為合雜，在小檢者亦可思詳，況今弘經息譏為本云云。
「八精進」等者，具如《止觀》第二記。「又復不行上中」等者，約廢權說，故前三教名上中下，或指三乘或三菩薩。「不倚圓」等者，佛尚以異方便及余深法用助正道，後學順教豈可固違？習實尚微而蔑偏小，須順佛旨將護物機。
問：
偏圓與權實何別？
答：
通則不別，別論小異。偏圓約教、權實約法，法即教下所詮，通於理智行等。
問：
佛世觀機恐物墮苦，先以小接次以偏引，末代弘法豈必然耶？
答：
今云助者，舉況而已，恐倚圓蔑偏。然弘經者隨其行位，若始行者具如今文不以小答，若深位人始未弘法，必以生滅等三方能顯于圓頓，具如《止觀》諸文皆先漸后頓。
「面譽」等者，如對二人偏譽一人，其不譽者義當對毀，然好譽者必當善毀，令他懷此，故須並息。又面譽如對毀，故智者息之。
問：
經贊小善，安遮面譽？
答：
好面
【現代漢語翻譯】 現代漢語譯本：『縫衣，未曾受請，未曾從大家乞食，未曾倚壁，未曾視女人面，未曾入尼房，未曾與尼相問訊，乃至道路亦不共語。』八十年坐，故知衣食等欲想一切尚無，何況染欲想呢？弘揚佛法的人可以把這當作借鑑。世人嘲笑他濫用大乘佛法，認為他混雜了各種法門，那些拘泥於小乘戒律的人也應該仔細思考，更何況現在弘揚佛經的目的就是爲了平息這些譏諷議論等等。 『八精進』等等，詳細內容見《止觀》（Mohe Zhiguan）第二卷的記載。『又復不行上中』等等，是就廢除權教而說的，所以前三教被稱為上中下，或者指的是三乘（Triyana）或三菩薩（Bodhisattva）。『不倚圓』等等，佛陀尚且用不同的方便法門和其餘深奧的法門來輔助正道，後來的學習者順應佛陀的教誨，怎麼可以固執地違背呢？學習實教尚且還很膚淺，就輕視偏小之法，必須順應佛陀的旨意，愛護眾生的根機。 問： 偏圓（Ekanta and Sarva）與權實（Upaya and Paramartha）有什麼區別？ 答： 總的來說沒有區別，分別來說略有不同。偏圓是就教法而言，權實是就法而言，法就是教法下所詮釋的內容，通於理、智、行等等。 問： 佛陀在世時觀察眾生的根機，恐怕眾生墮入痛苦，先用小乘佛法接引，然後用偏教引導，末法時代弘揚佛法也一定要這樣嗎？ 答： 現在說輔助，只是舉個例子而已，是擔心人們倚重圓教而輕視偏教。然而弘揚佛經的人要根據自己的修行位次，如果是初學者，就像現在文中所說的那樣，不從小乘佛法開始講解，如果是有很深修行的人，一開始沒有弘揚佛法，一定要用生滅等等三種方式才能顯現圓頓之教，詳細內容見《止觀》（Mohe Zhiguan）的各種經文，都是先漸修后頓悟。 『面譽』等等，比如當著兩個人的面只稱贊一個人，那個沒有被稱讚的人，從道義上來說就相當於被詆譭了，而且喜歡當面稱讚別人的人，一定也很擅長詆譭別人，讓別人心懷芥蒂，所以必須一併停止。又當面稱讚就像當面詆譭一樣，所以智者要停止這種行為。 問： 經典讚揚小的善行，怎麼能禁止當面稱讚呢？ 答： 喜歡當面
【English Translation】 English version: 'Sewing clothes, not having been invited, not having begged for food from the community, not having leaned against a wall, not having looked at a woman's face, not having entered a nun's room, not having exchanged greetings with a nun, and not even speaking on the road.' He sat for eighty years, so it is known that he had no desires for clothing, food, or anything else, let alone lustful desires? Those who propagate the Dharma can take this as a mirror. Worldly people laugh at him for misusing Mahayana Buddhism (Great Vehicle), thinking he mixes various teachings together. Those who adhere strictly to the Hinayana precepts (Small Vehicle) should also think carefully about this, especially since the purpose of propagating the scriptures now is to quell these criticisms, and so on. 'The Eightfold Diligence' etc., are detailed in the second volume of 'Mohe Zhiguan' (Great Calming and Contemplation). 'Moreover, not practicing the upper and middle' etc., refers to the abandonment of provisional teachings, so the previous three teachings are called upper, middle, and lower, or refer to the Three Vehicles (Triyana) or the Three Bodhisattvas. 'Not relying on the perfect' etc., even the Buddha used different expedient means and other profound methods to assist the right path. How can later learners, who follow the Buddha's teachings, stubbornly violate this? Learning the true teaching is still superficial, yet they despise the partial and small teachings. One must follow the Buddha's intention and protect the faculties of beings. Question: What is the difference between Ekanta and Sarva (partial and complete) and Upaya and Paramartha (expedient and ultimate)? Answer: Generally speaking, there is no difference; specifically speaking, there is a slight difference. Ekanta and Sarva are about the teachings, while Upaya and Paramartha are about the Dharma. The Dharma is what is explained under the teachings, encompassing principle, wisdom, practice, and so on. Question: When the Buddha was in the world, he observed beings' faculties, fearing they would fall into suffering, so he first used the Small Vehicle to receive them, then guided them with partial teachings. Is it necessary to propagate the Dharma in this way in the Dharma-ending Age? Answer: Now, saying 'assist' is just giving an example, fearing that people will rely on the perfect teaching and despise the partial teaching. However, those who propagate the scriptures should do so according to their level of practice. If they are beginners, like what is said in the text now, they should not start by explaining the Small Vehicle. If they are people with deep practice who have not yet propagated the Dharma, they must use the three methods of arising and ceasing, etc., to reveal the perfect and sudden teaching. The details are in the various texts of 'Mohe Zhiguan' (Great Calming and Contemplation), which all start with gradual practice and then sudden enlightenment. 'Praising to the face' etc., for example, praising one person in front of two people, the one who is not praised is, in effect, being disparaged. Moreover, those who like to praise others to their face must also be good at disparaging others, causing them to harbor resentment, so both must be stopped. Also, praising to the face is like disparaging to the face, so the wise stop this behavior. Question: The scriptures praise small good deeds, so how can praising to the face be prohibited? Answer: Liking to praise to the face
譽者未必贊善，贊通隱顯、製麵防喻，故安樂行人自護防彼。
亦不得「約張說趙長」等者，寄張家長說趙家長，故令趙家謂說張長而譏已短，謂見趙行懺，云張人勤，豈不令趙謂以張勤而譏己怠？似善法罵故不應為。若向張說趙短，復令張人謂向趙人而說我短。故《大論》云：「自讚、自毀、讚他、毀他，如是四法智者不為。何以故？自讚者是貢幻人，自毀者是妖惑人，讚他者是諂佞人，毀他者是讒賊人。」智者應以四悉籌量而護自他。「若嘆二乘」等者，對大嘆小，令失大故。若毀二乘，或令二乘大小俱失。此約始行二乘人也。亦是習小助大之人，如《涅槃》中二乘是也。「不生怨嫌心」者，「怨」字去聲，損己則怨，違情曰嫌。若作平聲者，傷己未重，心積大仇，安樂行者尚去順己之喜，況構無怨之恨？《大集》云：「過去世時有羅剎王，于俱留孫佛法中出家，發菩提心，誦持大小乘法聚各八萬四千。由意嫌頭陀比丘，云不誦經典猶如株杌。由此墮獄受大苦惱，從獄出已受羅剎身，于賢劫末樓至佛所方脫羅剎身。」常人尚爾，況安樂行為弘大典，將護小行。又怨怪嫌責、怨深嫌淺，淺深俱舍方稱正行。此口安樂行中所言心者，為制口故。「觀諸法空」等者，心已住於畢竟空理，牒前行法，故必不執大而輕
【現代漢語翻譯】 現代漢語譯本：讚譽別人的人未必是真心讚賞，讚賞可能包含著隱晦的褒貶，是爲了控制局面、防止被比喻攻擊，所以安樂行的人要自我保護，防範他人。
也不得做『借張說趙長』之類的事，比如在張家面前說趙家的優點，導致趙家認為你在說張家的優點，從而反過來批評自己的缺點，認為你看到趙家在修行懺悔，就說張家人勤奮，這豈不是讓趙家認為你用張家的勤奮來批評他們的懈怠？這種看似讚揚實則貶低的行為不應該做。如果向張家說趙家的缺點，又會讓張家人認為你向趙家人說了我的缺點。所以《大智度論》說：『自讚、自毀、讚他、毀他，這四種行為智者都不會做。為什麼呢？自讚的人是貢高我慢的人，自毀的人是妖言惑眾的人，讚揚他人的人是諂媚的人，詆譭他人的人是讒言賊子。』智者應該用四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）來衡量，從而保護自己和他人。『如果讚歎二乘』等，是指對大乘根器的人讚嘆小乘，會導致他們失去修習大乘的機會。如果詆譭二乘，可能會導致二乘行者大小乘都失去。這是針對剛開始修習二乘的人而言的。也包括那些學習小乘來輔助大乘的人，就像《涅槃經》中的二乘那樣。『不生怨嫌心』，『怨』字讀去聲，損害自己利益就會產生怨恨，違背自己心意就會產生嫌隙。如果讀平聲，說明傷害自己還不嚴重，但心中已經積累了很大的仇恨。安樂行的人尚且要去除順應自己心意的喜好，更何況是製造沒有怨恨的仇恨呢？《大集經》說：『過去世時，有羅剎王，在拘留孫佛（Kakusandha Buddha）的佛法中出家，發菩提心，誦持大小乘佛法各八萬四千。因為嫌棄頭陀（dhūta）比丘，說他們不誦讀經典就像木樁一樣。因此墮入地獄，遭受巨大的痛苦，從地獄出來后受羅剎身，在賢劫末樓至佛（Maulī Buddha）那裡才脫離羅剎身。』普通人尚且如此，更何況安樂行是爲了弘揚大法，要愛護小行。而且怨恨怪罪、嫌隙責備，怨恨深重，嫌隙淺薄，深淺都要捨棄，才稱得上是真正的修行。這裡口安樂行中所說的心，是爲了約束口舌的緣故。『觀諸法空』等，是指心已經安住在畢竟空的道理上，承接前面的行法，所以一定不會執著大乘而輕視小乘。
【English Translation】 English version: Those who praise may not necessarily be genuinely approving. Praise can contain hidden meanings, serving to control situations and prevent metaphorical attacks. Therefore, practitioners of peaceful conduct should protect themselves and guard against others.
One should also not engage in actions like 'praising Zhang by mentioning Zhao's strengths.' For example, praising the virtues of the Zhao family in front of the Zhang family could lead the Zhao family to believe you are highlighting Zhang's strengths, thereby criticizing their own shortcomings. If you see the Zhao family practicing repentance and then commend the diligence of the Zhang family, wouldn't this lead the Zhao family to think you are using Zhang's diligence to criticize their own laziness? Such actions, seemingly praising but actually belittling, should not be done. If you speak of Zhao's shortcomings to Zhang, it will cause Zhang to speak of my shortcomings to Zhao. Therefore, the Mahāprajñāpāramitāśāstra (大智度論) states: 'Self-praise, self-deprecation, praising others, and disparaging others—these four actions are not undertaken by the wise. Why? Self-praisers are arrogant, self-deprecators are deceptive, those who praise others are flattering, and those who disparage others are slanderous.' The wise should measure with the four siddhāntas (四悉檀) (lokasiddhānta (世界悉檀), puruṣapudgalāśayasiddhānta (各各為人悉檀), pratipākṣikasiddhānta (對治悉檀), and paramārthasiddhānta (第一義悉檀)) to protect themselves and others. 'If one praises the Two Vehicles (二乘)' refers to praising the Lesser Vehicle to those with the capacity for the Great Vehicle, causing them to lose the opportunity to cultivate the Great Vehicle. If one disparages the Two Vehicles, it may cause practitioners of the Two Vehicles to lose both the Lesser and Great Vehicles. This is directed towards those who have just begun practicing the Two Vehicles. It also includes those who study the Lesser Vehicle to assist the Great Vehicle, like the Two Vehicles in the Nirvana Sutra (涅槃經). 'Not generating resentment or aversion'—the word 'resentment' (怨) implies harm to one's own interests, while 'aversion' (嫌) implies opposition to one's own desires. If read in the even tone, it indicates that the harm to oneself is not yet severe, but great hatred has accumulated in the heart. Practitioners of peaceful conduct should even relinquish the joy of conforming to their own desires, let alone create hatred where there was none. The Mahāsaṃnipāta Sūtra (大集經) states: 'In the past, there was a Rakshasa King (羅剎王) who renounced the world in the Dharma of Kakusandha Buddha (拘留孫佛), generated the Bodhi mind, and recited 84,000 collections of both the Lesser and Great Vehicle Dharmas. Because he disliked the dhūta (頭陀) bhikshus, saying they did not recite scriptures and were like wooden stumps, he fell into hell and suffered great torment. After emerging from hell, he received a Rakshasa body and only escaped it at the place of Maulī Buddha (末樓至佛) in the Bhadrakalpa (賢劫).' Even ordinary people are like this, let alone those practicing peaceful conduct to propagate the Great Dharma, who should cherish the Lesser practices. Moreover, resentment and blame, aversion and reproach—deep resentment and shallow aversion—both must be abandoned to be considered true practice. The 'mind' mentioned in the peaceful conduct of speech here is for the sake of restraining the tongue. 'Observing all dharmas as empty' refers to the mind already dwelling in the principle of ultimate emptiness, following the preceding practices, so one will certainly not cling to the Great Vehicle and belittle the Lesser Vehicle.
于小，但隨順法相復順物情，尚不令順法而違物情，況令違法而復背機。故從「若不見」去但答大法。隨義而答有三者，三種語也。智者語即可答，王者語、愚者語即不可答。
「不應以圓行呵別」者，《經》雖但云「學佛道」者，以藏通菩薩雖亦求佛，與小共故猶屬小攝，既云求短，以權有短是故爾耳。「比丘」下云「訶通」者，四眾通有三乘故也。「去道甚遠」復云「別」者，以通教中復有別機。「沈空」下卻釋通也。豈踴出菩薩補處尚皆不識一人，云何令修此等行耶？況人未出預說行耶？況復出已赴命弘持，不見更令有修行處？經又亦不應戲論諸法，此中不須引《中論．觀法品》。見論愛論彼乃通屬三界之惑，亦不須引《凈名》見苦斷集，是則戲論，此乃別斥小乘果人。又不應引《大論》。若言非有非無是戲論法及第四句名戲論謗等，今制嘲謔之論妨安樂行耳。故知釋義須望本經，棄淺從深未為當理。
「止觀二行各有四」者，此中初二行頌止四，次三行頌觀四。初止四者，初一行頌第一離嫉諂，次一句頌第二離輕罵，三一句頌第四離諍競，四半行頌第三離惱亂。次三行頌觀四者，初一行頌第一大悲，次一行頌第三大師，三二句頌第二慈父，四二句頌第四等說。「但其皆曾發心」者，以皆曾發偏小
【現代漢語翻譯】 現代漢語譯本：于小乘行者而言，既要隨順諸法的實相，又要順應眾生的根性，尚且不能爲了順應佛法而違背眾生的根性，更何況爲了違背佛法而背離眾生的根機呢？所以從『若不見』開始，只回答關於大乘佛法的問題。根據義理來回答問題有三種情況，這是指三種不同的言語方式。智者所說的話可以回答，王者和愚者所說的話就不能回答。 『不應以圓行呵別』，雖然《經》中只說『學佛道』，但因為藏教和通教的菩薩雖然也求佛果，但與小乘有共同之處，所以仍然屬於小乘所攝。既然說求短處，是因為權教有短處，所以才這樣說。『比丘』下文說『訶通』，是因為四眾弟子普遍具有聲聞乘、緣覺乘和菩薩乘三種根性。『去道甚遠』又說『別』，是因為通教中還有別教的根機。『沈空』下文卻是解釋通教的道理。難道涌出的菩薩和補處菩薩尚且都不認識一個人，怎麼能讓他們修習這些行法呢？更何況人還沒有出現就預先說這些行法呢？況且已經出世並奉命弘揚佛法，卻看不到有修行的地方？經典又不應該戲論諸法，這裡不需要引用《中論．觀法品》。見論和愛論都屬於三界的迷惑，也不需要引用《凈名經》中見苦斷集的內容，那是戲論，這裡是特別斥責小乘的果位之人。又不應該引用《大智度論》。如果說非有非無是戲論法，以及第四句是戲論和誹謗等，現在制止嘲笑的言論是爲了不妨礙安樂行。所以要知道解釋經義必須依據本經，捨棄淺顯的而追求深奧的，並不是恰當的道理。 『止觀二行各有四』，這裡最初兩行偈頌是讚頌止的四種行法，後面三行偈頌是讚頌觀的四種行法。最初止的四種行法，第一行偈頌是讚頌第一種離嫉妒和諂媚，第二句是讚頌第二種離輕慢和毀罵，第三句是讚頌第四種離爭鬥和競逐，第四句半行是讚頌第三種離惱怒和擾亂。後面三行偈頌是讚頌觀的四種行法，第一行是讚頌第一種大悲，第二行是讚頌第三種大師，第三兩句是讚頌第二種慈父，第四兩句是讚頌第四種平等說法。『但其皆曾發心』，是因為他們都曾經發過偏頗的小乘之心。
【English Translation】 English version: For those practicing the Lesser Vehicle (Hinayana), one must accord with the true nature of phenomena (Dharma-lakshana) and also comply with the dispositions of beings (Sattva-chitta). It is unacceptable to violate the dispositions of beings in order to comply with the Dharma, let alone to defy the Dharma and turn away from the opportunities (for enlightenment). Therefore, starting from 'If one does not see,' only answer questions about the Great Vehicle (Mahayana). There are three situations in answering questions according to the meaning, referring to three different ways of speaking. The words of the wise can be answered, but the words of kings and fools cannot. 'One should not criticize others based on the Perfect Practice (Yuan Xing),' although the Sutra only says 'learning the Buddha-path,' because the Bodhisattvas of the Treasury Teaching (Tripitaka) and the Common Teaching (Tongjiao), although they also seek Buddhahood, still share common ground with the Lesser Vehicle and are therefore included within it. Since it speaks of seeking shortcomings, it is because the Provisional Teaching (Quan Jiao) has shortcomings, hence the statement. The text below 'Bhikkhu' says 'criticize the Common Teaching' because the fourfold assembly (monks, nuns, laymen, laywomen) universally possesses the three vehicles (Shravaka, Pratyekabuddha, Bodhisattva). 'Far from the Path' again mentions 'separate' because within the Common Teaching there are also those with Separate Teaching (Biejiao) capacities. 'Sinking into emptiness' below explains the principles of the Common Teaching. How could even the emerging Bodhisattvas and those destined to Buddhahood (Bodhisattva-Mahasattvas) not recognize a single person, how could they be made to practice these practices? Moreover, how can these practices be prematurely discussed before people even appear? Furthermore, having already been born and commissioned to propagate the Dharma, yet seeing no place for practice? The scriptures should also not engage in frivolous discussions of phenomena; there is no need to cite the 'Chapter on Observation of Phenomena' from the Madhyamaka-karika (Treatise on the Middle Way). The views and attachments discussed therein all belong to the delusions of the three realms; nor is it necessary to cite the Vimalakirti Sutra's discussion of seeing suffering and eradicating accumulation, as that is frivolous. This is specifically rebuking those who have attained the fruit of the Lesser Vehicle. Nor should one cite the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom). If one says that 'neither existent nor non-existent' is frivolous Dharma, and that the fourth statement is frivolous and slanderous, then the current prohibition of mocking speech is to prevent hindering the practice of peaceful and joyful conduct (Anle Xing). Therefore, one must know that interpreting the meaning of the scriptures must be based on the original scripture; abandoning the shallow and pursuing the profound is not a proper principle. 'The two practices of cessation and contemplation each have four,' here the first two lines of the verse praise the four practices of cessation, and the next three lines of the verse praise the four practices of contemplation. The first four practices of cessation: the first line of the verse praises the first practice of abandoning jealousy and flattery; the second line praises the second practice of abandoning contempt and abuse; the third line praises the fourth practice of abandoning strife and contention; and the fourth half-line praises the third practice of abandoning annoyance and disturbance. The next three lines of the verse praise the four practices of contemplation: the first line praises the first practice of great compassion; the second line praises the third practice of great teacher; the third two lines praise the second practice of compassionate father; and the fourth two lines praise the fourth practice of equal speech. 'But they have all previously generated the mind,' because they have all previously generated the biased mind of the Lesser Vehicle.
之心，入實不遙通成大機，即慈境也。「此悲境攝一切三界內者」者，文中既不云出家，則知是界內流轉之徒。《經》雖但云「非菩薩」，以大例小驗知亦不發小，準前大小俱是慈境故也。應知與樂拔苦隨舉一邊，故各釋妨令通大旨。《經》云「不聞不知」等者，據理而言，偏亦應有不問不信等，圓亦應有不聞不知等。
問：
云何得知前三是權、后三是實？
答：
準正發誓文，但牒后三而為是經。
《經》「以神通」等者，二力只是福智二嚴。「深觀如來室衣，共為大善寂力」者，不起即衣、現儀即室。言「八萬」等者，只是小乘八萬而已。如《俱舍》云：「牟尼說法蘊，數有八十千」，未關於大。
第五「隨功」者，始自七賢終至羅漢，並有定慧分故。「城即涅槃」者，即第四果也。「得有漏」者，賢位法也。六合譬中次第合六，初合初，「而諸」下合第二，「如來」下合第三，「其有」下合第四，「於四」下合第五，「而不」下合第六。合與珠中《經》云「見賢聖」等者，《大集》云：「知苦壞陰魔，斷集離煩惱魔，證滅離死魔，修道壞天子魔。」今不雲天子魔者，以小乘多斷三魔、未壞天子魔故，然有壞義。《經》云「有大」等者，如來見此小乘賢聖已除界內因果，
【現代漢語翻譯】 現代漢語譯本： 以慈悲之心，進入真實不虛的境界，通達成佛的廣大機緣，這就是慈悲的境界。『此悲境攝一切三界內者』，經文中既然沒有說出家，那麼就知道是三界內流轉的眾生。《維摩詰經》雖然只說『非菩薩』，以大的例子推斷小的，可以知道也不會發起小乘之心，按照前面的說法，大小乘都是慈悲的境界。應當知道給予快樂和拔除痛苦只是舉出了一方面，所以各自解釋是爲了使之符合大乘的宗旨。《維摩詰經》說『不聞不知』等等，從道理上來說，偏頗的也應該有不問不信等等，圓滿的也應該有不聞不知等等。
問： 如何得知前面三種是權巧方便，後面三種是真實究竟？
答： 根據正發誓愿的文句，只是提到了後面三種而作為這部經的宗旨。
《維摩詰經》中『以神通』等等，二力只是福德和智慧兩種莊嚴。『深觀如來室衣，共為大善寂力』，不起于座就是衣，顯現威儀就是室。說到『八萬』等等，只是小乘的八萬法門而已。如《俱舍論》說：『牟尼（釋迦牟尼佛的尊稱）說法的蘊，數量有八萬』，沒有涉及到大乘。
第五『隨功』，從七賢位開始到阿羅漢果位，都有定和慧的成分。『城即涅槃（佛教術語，指解脫）』，就是第四果阿羅漢果。『得有漏』，是賢位的法。六合譬喻中依次結合六個方面，最初結合第一個，『而諸』下面結合第二個，『如來』下面結合第三個，『其有』下面結合第四個，『於四』下面結合第五個，『而不』下面結合第六個。結合與寶珠中，《維摩詰經》說『見賢聖』等等，《大集經》說：『知苦壞陰魔，斷集離煩惱魔，證滅離死魔，修道壞天子魔。』現在不說天子魔，因為小乘多數斷除了三魔，沒有壞天子魔，然而也有壞的含義。《維摩詰經》說『有大』等等，如來見到這些小乘賢聖已經除去了界內的因果，
【English Translation】 English version: With a compassionate heart, one enters the realm of truth and attains the great opportunity for Buddhahood; this is the realm of compassion. 'This realm of compassion encompasses all within the Three Realms (欲界 Kāmadhātu, 色界 Rūpadhātu, 無色界 Arūpadhātu)'—since the text does not mention renunciation, it refers to beings transmigrating within the Three Realms. Although the Vimalakirti Sutra only states 'not Bodhisattvas,' inferring from the greater to the lesser, it can be understood that they do not aspire to the Hinayana (小乘, Lesser Vehicle) either. According to the previous statement, both Mahayana (大乘, Greater Vehicle) and Hinayana are realms of compassion. It should be understood that giving joy and removing suffering are merely examples, and the respective explanations aim to align with the greater purpose. The Vimalakirti Sutra's statement 'not hearing, not knowing,' etc., logically implies that the biased should also include not asking, not believing, etc., and the complete should also include not hearing, not knowing, etc.
Question: How can we know that the first three are expedient means and the latter three are the ultimate reality?
Answer: Based on the vow made in the text, only the latter three are mentioned as the essence of this sutra.
In the Vimalakirti Sutra, 'with supernatural powers,' etc., the two powers are simply the adornments of merit and wisdom. 'Deeply contemplating the Tathagata's (如來, Thus Come One) room and robe together constitutes the power of great tranquility'—not rising is the robe, manifesting demeanor is the room. The mention of 'eighty thousand,' etc., refers only to the eighty thousand Dharmas of the Hinayana. As the Abhidharma-kosa states, 'The Buddha's (牟尼, Sage) teachings contain eighty thousand aggregates,' which does not relate to the Mahayana.
Fifth, 'according to merit' refers to the stages from the Seven Worthies to the Arhats (羅漢, one who is worthy), all of whom possess elements of Samadhi (定, concentration) and Prajna (慧, wisdom). 'The city is Nirvana (涅槃, liberation)' refers to the fourth fruit, the Arhatship. 'Attaining defilements' refers to the Dharma of the Worthy stage. In the analogy of the six combinations, the six aspects are combined sequentially, the first combining with the first, 'and the' below combining with the second, 'Tathagata' below combining with the third, 'those who' below combining with the fourth, 'in the four' below combining with the fifth, 'and not' below combining with the sixth. Combining with the jewel, the Vimalakirti Sutra says 'seeing the wise and holy,' etc. The Mahasamghata Sutra says, 'Knowing suffering destroys the Skandha (陰, aggregates) demon, cutting off accumulation separates from the Klesha (煩惱, afflictions) demon, realizing cessation separates from the death demon, cultivating the path destroys the Deva (天子, heavenly being) demon.' The reason the Deva demon is not mentioned now is that the Hinayana mostly cuts off the three demons and has not destroyed the Deva demon, but there is still a sense of destruction. The Vimalakirti Sutra says 'having great,' etc., the Tathagata sees that these Hinayana wise and holy ones have already eliminated the causes and effects within the realm,
名「與陰戰」，至般若后名「大功勛」，故三毒等且在小中。爾後時長通云「歡喜」。煩惱障中初又三，即貪等三毒，次十六行雲「一切」者，準下釋一切，始自十信終至妙覺，故知三惑但在欲界粗三毒耳，以十信具除三界惑故，下去猶有見思等三，故云一切，以一切言通收三惑俱轉故也。安樂既是如來之行，故弘經者預表果成，故知弘功其力不小。
問：
何以至此即嘆教耶？
答：
此在跡門流通之末，前已明佛去世后弘經功深，古佛證經、今佛成道，二萬八十萬億此土他方宣通之益不可測量，人獲妙功良由法實，故流通末重辨所通。所通者何？三週開顯，故舉輪王威伏兵眾獲勛，勛有大小故所賜不同。
此四行后復結成者，顯四行功成，能行此行兼弘經力，化功歸己果相先彰，故使大士剎那夢逾億世，表一生弘教功超累劫。初十信中既云慈悲，又云正見及以無癡，慈悲是弘誓似發，正見無癡是界內真成，即無見修二惑故也。住中既云見佛，表自當得八相，即分真無生忍位也。見身處中表入實也。歡喜以表入歡喜住，發心見中與初地等，故亦云「喜」。得三總持具三不退，「佛知」者得記之由，下去得記可知。「修習云行」者，前非無行不別而別，至此最得行名故也。「證諸」者
，諸言正表斷三十品。言「無垢」者，初住已得，為順《大經》且從初地；若云入金剛定，義當等覺，合在第十地中。此中明信等五根乃至八正者，釋佛道也。所行之道不逾七科，隨要略明信后四科耳。
法華文句記卷第九(上)
法華文句記卷第九(中)
唐天臺沙門湛然述
釋踴出品
先以四悉通釋，於世界中初明命赴之由，次「如來」下正明命赴。「師嚴」等者，二義互明，道在師故道尊，師有道故師嚴，師嚴故命不可違，道尊故有命必赴，由師具二故「鞠躬只奉」。次正明命赴。所言「命」者，一由〈寶塔品〉末云「佛欲以此妙法華經付屬有在」，此命猶通。二由下文他方菩薩八恒沙眾請他土弘經，佛止之曰：我娑婆世界自有六萬恒河沙眾。即別命也。故經家敘之。諸菩薩聞釋迦牟尼佛所發音聲從下發來，「四方奔踴」者，「奔」疾也，恭之至也。自在升此故是世界，下三共成初感應也。「三世」下為人者，有法、喻、合。初法者，自本成來三世益物，故此三世皆屬過去，今佛自當現在益物，菩薩弘經且在於當，慧利既廣非心所測。舉月譬者，一月本也，萬影跡也。但使有水應之不倦，豈可以三世思之？若不撥影，安知天月？明諸菩薩實本難測，冥顯如來跡不可量。「召過」
【現代漢語翻譯】 現代漢語譯本： 關於『諸言正表斷三十品』，其中所說的『無垢』，是指初住位的菩薩已經獲得的境界，這是爲了順應《大經》的說法，所以從初地開始說起；如果說是進入金剛定，那麼其意義就相當於等覺菩薩，應該屬於第十地。這裡所說的明信等五根乃至八正道，是解釋佛道的。所修行的道路沒有超出七科，只是根據需要簡略地說明了信之後的四科。
《法華文句記》卷第九（上） 《法華文句記》卷第九（中） 唐天臺沙門湛然 述
釋踴出品
首先用四悉檀（四種解釋方法）來普遍解釋，在世界悉檀中，首先說明應命而來的原因，其次從『如來』以下正式說明應命。『師嚴』等，是兩種意義互相說明，道存在於老師那裡，所以道尊貴，老師擁有道，所以老師莊嚴，老師莊嚴所以命令不可違背，道尊貴所以有命令必定前往，因為老師具備這兩種，所以『鞠躬只奉』。其次正式說明應命。所說的『命』，一是由於〈寶塔品〉末尾說『佛欲以此妙法華經付屬有在』，這個命令是普遍的。二是由於下文他方世界的菩薩八恒河沙（數量極多）眾請求在他方國土弘揚佛經，佛阻止他們說：我的娑婆世界（我們所居住的世界）自有六萬恒河沙眾。這就是特別的命令。所以經家敘述這件事。諸位菩薩聽到釋迦牟尼佛所發出的聲音從下方傳來，『四方奔踴』，『奔』是快速的意思，是恭敬到了極點。能夠自在升到這裡，所以是世界悉檀，下面三種共同構成最初的感應。『三世』以下是為人悉檀，有法說、比喻說、合說。最初的法說是，從本來成就以來，三世都在利益眾生，所以這三世都屬於過去，現在佛自己應當在現在利益眾生，菩薩弘揚佛經且在於未來，智慧利益既然廣大，不是心思所能測度的。用月亮來比喻，一個月亮是根本，無數倒影是痕跡。只要有水，月亮就會不厭其煩地顯現倒影，怎麼可以用三世來思量呢？如果不撥開倒影，怎麼能知道天上的月亮？說明諸位菩薩的真實本體難以測度，明裡暗裡顯現的如來事蹟不可衡量。『召過』
【English Translation】 English version: Regarding 'The Chapter on Correct Expression and Severance of Thirty Categories of Speech,' the 'Immaculate' mentioned therein refers to the state already attained by Bodhisattvas of the Initial Abode. This is to align with the teachings of the Mahāratnakūṭa Sūtra (Great Treasure Heap Sutra), thus starting from the Initial Ground (first bhūmi). If it is said to be entering the Vajra Samādhi (Diamond Concentration), then its meaning is equivalent to an Avaivartika Bodhisattva (non-regressing Bodhisattva), which should belong to the Tenth Ground. The Five Roots, such as Faith, and even the Eightfold Noble Path mentioned here, are explanations of the Buddha Path. The path practiced does not exceed the Seven Divisions (saptavidha), only briefly explaining the four divisions after Faith according to necessity.
Annotations on the Words and Phrases of the Lotus Sutra, Scroll 9 (Part 1) Annotations on the Words and Phrases of the Lotus Sutra, Scroll 9 (Part 2) By Śramaṇa Zhanran of Tiantai, Tang Dynasty
Explanation of the Chapter on Rising from the Earth
First, universally explain using the Four Siddhāntas (four modes of explanation). Within the World Siddhānta, first explain the reason for responding to the summons, and then from 'Tathāgata' onwards, formally explain the response. 'The Teacher is Venerable,' etc., mutually explain two meanings: the Dharma (道) resides in the teacher, therefore the Dharma is venerable; the teacher possesses the Dharma, therefore the teacher is venerable. Because the teacher is venerable, the command cannot be disobeyed; because the Dharma is venerable, one must respond to the command. Because the teacher possesses both, they 'bow and respectfully obey.' Next, formally explain the response to the summons. The 'summons' refers to two things: first, due to the end of the Chapter on the Jeweled Stupa, which says, 'The Buddha wishes to entrust this Wonderful Dharma Lotus Sutra to those who are present,' this summons is universal. Second, due to the passage below where Bodhisattvas from other worlds, numbering eight gaṅgā sands (countless), request to propagate the sutra in other lands, the Buddha stops them, saying, 'In my Sahā world (the world we live in), there are already sixty gaṅgā sands of beings.' This is a specific summons. Therefore, the sutra compiler narrates this event. The Bodhisattvas hear the voice emitted by Śākyamuni Buddha coming from below, and 'rise up from all directions.' 'Rise' means quickly, it is the utmost respect. Being able to freely ascend here is the World Siddhānta. The following three together form the initial response. 'Three Worlds' onwards is the Individual Siddhānta, with Dharma explanation, analogy explanation, and synthesis explanation. The initial Dharma explanation is that from the beginning of their attainment, they have benefited beings in the three worlds, so these three worlds all belong to the past. Now, the Buddha himself should benefit beings in the present, and the Bodhisattvas propagate the sutra in the future. Since the wisdom and benefit are vast, they cannot be fathomed by the mind. Using the moon as an analogy, one moon is the root, and countless reflections are traces. As long as there is water, the moon will tirelessly appear in reflections. How can this be measured by the three worlds? If one does not dispel the reflections, how can one know the moon in the sky? This explains that the true essence of the Bodhisattvas is difficult to fathom, and the manifest and hidden traces of the Tathāgata are immeasurable. 'Summoning the past'
等者，若不開跡，降佛已還無能知者，今欲顯本先出本屬，具有二世善根增長，故召本人示現人，令現人生現善，使本人弘現經，令當人生當善。「虛空等為對治」者，約所表也。虛空理也，本跡事也。事有本跡理無早晚，惑者迷理而暗本跡，故執近跡以失遠本，本跡尚迷況不思議一，故本之弟子居下虛空，本地之師經久虛空，今之師弟在今虛空，久空今空下空上空雖則體一，然本弟子元知近跡，今之弟子猶迷遠本，破執近故召昔示今，今弟子因疑致請聞說方破，破執近惡故云對治。「寂場」去第一義者，寂場舍那示始成故父少，寂光菩薩行久著故兒老。譬「藥力」者，父何以少子何以老，準下父子譬意，父久先服種智還年之藥，父老而若少，子亦久稟常住不死之方，子少而若老，雖各有服餌之功，而父子久定。此之四悉雖通釋今文，並意兼后品，然初一悉文在今品，第二意兼后品，三四二悉探用后品，皆是助后以成顯遠，善生惡破見本故也。故知世界即是三悉之由，故〈踴出品〉專在世界。「文云」下引證，總證四悉，即四悉因緣故集。「流通假」下「云云」者，應具述諸品，如下委論。又二十八品唯有十一品半本跡流通，十六品半以經力大舉法舉人，引今引往，東方西方，若顯若秘，總身別身，或逆或順，往佛今
【現代漢語翻譯】 現代漢語譯本 『等者』，如果不開顯佛的本地，那麼從降生為佛之後就沒有誰能夠知曉。現在想要顯現本地，首先要揭示本地的歸屬，因為他們具有兩世的善根增長。所以召集本地的佛，示現在世之人，使現在的人產生現在的善行，使本地的佛弘揚現在的經典，使當世的人產生當世的善行。『虛空等為對治』，是從所表述的意義來說的。虛空是理，本和跡是事。事有本和跡，理無早晚。迷惑的人迷失了理而迷惑了本和跡，所以執著于近跡而失去了遙遠的本。本和跡尚且迷惑，更何況是不思議的一。所以本地佛的弟子居住在下方的虛空，本地佛的老師經歷長久的虛空，現在的師徒在現在的虛空。長久的虛空、現在的虛空、下方的虛空、上方的虛空，雖然本體是一，然而本地佛的弟子原本知道近跡，現在的弟子仍然迷惑于遙遠的本。爲了破除執著于近跡，所以召集過去的佛來示現在世。現在的弟子因為疑惑而請求聞法，聽聞解說才能破除疑惑。爲了破除執著于近跡的惡見，所以說是『對治』。 『寂場』遠離第一義，是因為寂場的盧舍那佛示現初始成佛，所以如同父親年少。寂光凈土的菩薩修行長久而執著，所以如同兒子年老。譬如『藥力』，父親為什麼年少，兒子為什麼年老？參照下文父子的比喻，父親很久以前就服用了種智還年的藥，父親年老而好像年少；兒子也長久稟受常住不死的藥方，兒子年少而好像年老。雖然各自有服藥的功效，但父子早已註定。這四悉檀雖然可以用來解釋現在的經文，但同時也兼顧後面的品，然而初一悉檀的經文在現在的品中，第二悉檀兼顧後面的品，第三和第四悉檀探用了後面的品，都是爲了幫助後面成就顯現遙遠的本地，善生惡破，見到本地的緣故。所以知道世界就是三悉檀的由來，所以《踴出品》專門在於世界。 『文云』下引用經文來總證四悉檀，就是四悉檀因緣聚合的緣故。『流通假』下『云云』，應該詳細敘述各品，如下文詳細論述。另外，二十八品中只有十一品半是本跡流通，十六品半憑藉經的力量，大力地舉法舉人，引出現在，引向過去，東方西方，或顯或秘，總身別身，或者逆或者順，過去的佛，現在的佛。
【English Translation】 English version 『Deng Zhe』 (等者, 'those who are equal'), if the origin (跡, jì, trace) is not revealed, then after descending to become a Buddha, no one can know it. Now, wanting to reveal the origin (本, běn, root), one must first reveal the belonging of the origin, because they possess the accumulated good roots of two lifetimes. Therefore, the original Buddha is summoned to appear as a person in the world, so that the present person generates present good deeds, and the original Buddha propagates the present sutra, so that the person of that time generates the good deeds of that time. 『Emptiness and others are for counteracting』 refers to what is being expressed. Emptiness is principle (理, lǐ), origin and trace are events (事, shì). Events have origin and trace, but principle has no early or late. Those who are deluded are confused about principle and obscure about origin and trace, so they cling to the near trace and lose the distant origin. If origin and trace are still confusing, how much more so is the inconceivable oneness? Therefore, the disciples of the original Buddha reside in the lower emptiness, the teacher of the original land experiences long emptiness, and the present teacher and disciples are in the present emptiness. Long emptiness, present emptiness, lower emptiness, upper emptiness, although the essence is one, yet the disciples of the original Buddha originally knew the near trace, while the present disciples are still confused about the distant origin. To break the attachment to the near, the past is summoned to appear in the present. The present disciples, due to doubt, request to hear the Dharma, and only by hearing the explanation can they break the doubt. To break the evil of clinging to the near, it is said to be 『counteracting』. 『The place of enlightenment』 (寂場, jì chǎng) is far from the ultimate meaning (第一義, dì yī yì) because the Rocana Buddha (舍那, shè nā) of the place of enlightenment shows the initial attainment of Buddhahood, so it is like a young father. The Bodhisattvas of the Land of Tranquil Light (寂光, jì guāng) have practiced for a long time and are attached, so it is like an old son. Like the 『power of medicine』 (藥力, yào lì), why is the father young and the son old? Refer to the analogy of father and son below. The father took the medicine of wisdom (種智, zhǒng zhì) that restores youth a long time ago, so the father is old but appears young; the son also received the formula of permanence and immortality for a long time, so the son is young but appears old. Although each has the effect of taking medicine, the father and son were determined long ago. These four siddhantas (四悉檀, sì xī tán) can be used to explain the present text, but they also take into account the later chapters. However, the text of the first siddhanta is in the present chapter, the second siddhanta takes into account the later chapters, and the third and fourth siddhantas explore the later chapters, all to help the later chapters achieve the manifestation of the distant origin, the generation of good and the breaking of evil, because of seeing the origin. Therefore, know that the world is the origin of the three siddhantas, so the 『Emerging from the Earth』 chapter (踴出品, yǒng chū pǐn) is specifically about the world. 『The text says』 below quotes the sutra to generally prove the four siddhantas, which is the reason for the aggregation of the four siddhantas. 『Provisional circulation』 below 『etc.』 should describe the chapters in detail, as discussed in detail below. In addition, only eleven and a half of the twenty-eight chapters are about the circulation of origin and trace, and sixteen and a half chapters rely on the power of the sutra to greatly raise the Dharma and people, drawing on the present and drawing on the past, East and West, whether manifest or secret, general body and separate body, either against or in accordance, past Buddhas, present Buddhas.
佛自微自著，現益當益畜益人益男益女益，親益疏益事益理益等，稱之不已故耳。又半品四信之文去取不定，況本跡二處流通意別？故注「云云」。故本門流通永異諸部。
他方菩薩聞通經福大者，已聞跡門說流通竟，以募勝福而欲流通。如來止之者，上廣募弘經，今他方請弘，何故不許？故以三義釋之，初所任別故無二世利，則無世界益；二他方於此無臣益者，即無為人；第三二義，跡疑不破即無對治，遠本不顯無第一義。
問：
諸佛菩薩共熟未熟，有何彼此？分身散影普遍十方，而言己任及廢彼耶？
答：
諸佛菩薩實無彼此，但機有在無無始法爾。
故以第二義顯初義云「結緣事淺」，初從此佛菩薩結緣，還於此佛菩薩成熟。「平等意趣」義如前云。由此二義須召下方，故一召下方亦成三義，是故止彼。無三義者無四悉益，召下三義即具四益，初子弘父法有世界益，次「以緣」下緣深利多有為人益，三「又得」下近疑破故有對治益，遠本顯故有第一義益，此是召本弘經之益。於前四悉，但在世界、為人，斷疑即是本，由此中未述。「住處」下釋本處也。先出土名，次以四德釋之，三「是為」下結名。本有四德為所依，修得四德為能依，能所並有能依之身，依于能所所依
【現代漢語翻譯】 現代漢語譯本： 佛陀自己微微地讚許，顯現利益、當來利益、畜生利益、人類利益、男人利益、女人利益，親近的利益、疏遠的利益、事相的利益、理體的利益等等，稱讚這些利益沒有窮盡，所以這樣說。而且《法華經》跡門中半品四信位的經文，取捨不定，更何況本門和跡門兩處的流通意義不同？所以註釋說『云云』。因此，本門的流通永遠不同於其他經典。
其他世界的菩薩聽到流通《法華經》的福報很大，因為已經聽聞跡門宣說流通完畢，爲了募集殊勝的福報而想要流通。如來阻止他們的原因是，前面已經廣泛募集弘揚經典的人，現在其他世界的菩薩請求弘揚，為什麼不允許呢？所以用三種意義解釋這件事，第一，所承擔的責任不同，所以沒有二世的利益，也就沒有世界利益；第二，其他世界的菩薩在這裡沒有臣民的利益，也就是沒有為人的利益；第三，根據前兩條意義，跡門的疑惑沒有破除，就沒有對治的利益，遠離本門，本佛不顯現，就沒有第一義。
問：
諸佛菩薩共同成熟未成熟的眾生，有什麼彼此的差別？分身散影普遍十方世界，為什麼說有自己承擔的責任和廢棄其他菩薩的責任呢？
答：
諸佛菩薩實際上沒有彼此的差別，但是眾生的根機有應在和不應在的區別，這是無始以來的法則。
所以用第二種意義來顯現第一種意義，說『結緣事淺』，最初從此佛菩薩結緣，還要在此佛菩薩處成熟。『平等意趣』的意義如前面所說。由於這兩種意義，需要召集下方世界的菩薩，所以一次召集下方世界的菩薩也成就三種意義，因此阻止其他世界的菩薩。沒有這三種意義就沒有四悉檀的利益，召集下方世界的菩薩就具備四悉檀的利益，最初兒子弘揚父親的佛法，有世界利益，其次『以緣』以下，因緣深厚利益眾多，有為人的利益，第三『又得』以下，近處的疑惑破除，所以有對治的利益，遠處的本佛顯現，所以有第一義的利益，這是召集本佛來弘揚經典的利益。在前面的四悉檀中，只說了世界和為人，斷除疑惑就是本佛，因此這裡沒有敘述。『住處』以下解釋本佛的處所。先說出土地的名字，其次用四德解釋它，第三『是為』以下總結名稱。本佛具有四德作為所依，修行得到的四德作為能依，能依和所依並存，能依之身，依靠于能依和所依。 English version: The Buddha subtly praised himself, manifesting benefits, future benefits, benefits for animals, benefits for humans, benefits for men, benefits for women, benefits for the close, benefits for the distant, benefits in terms of phenomena, benefits in terms of principle, and so on, praising these benefits without end, hence this is said. Moreover, the text on the four stages of faith in the half-chapter of the Trace Gate (跡門) of the Lotus Sutra, is uncertain in its acceptance and rejection, let alone the different meanings of circulation in the Original Gate (本門) and the Trace Gate? Therefore, the commentary says 'etc.'. Thus, the circulation of the Original Gate is forever different from other scriptures.
Bodhisattvas from other worlds, hearing that the merit of circulating the Lotus Sutra is great, because they have already heard the Trace Gate explain the completion of circulation, want to circulate it in order to gather supreme merit. The reason why the Tathagata stops them is that he has already widely recruited people to propagate the scripture, so why not allow the Bodhisattvas from other worlds to request propagation now? Therefore, he explains this matter with three meanings: first, the responsibilities undertaken are different, so there is no benefit in the two lifetimes, and thus no benefit to the world; second, the Bodhisattvas from other worlds have no benefit of subjects here, that is, no benefit for people; third, according to the previous two meanings, if the doubts of the Trace Gate are not dispelled, there is no benefit of counteracting, and if one is far from the Original Gate, the original Buddha is not revealed, and there is no ultimate meaning.
Question:
What is the difference between Buddhas and Bodhisattvas jointly maturing beings who are not yet mature? They emanate bodies and scatter shadows throughout the ten directions, so why say that there is a responsibility that one undertakes and a responsibility that others abandon?
Answer:
In reality, there is no difference between Buddhas and Bodhisattvas, but beings' capacities have differences of being appropriate and inappropriate, this is the law from beginningless time.
Therefore, the second meaning is used to reveal the first meaning, saying 'the karmic connection is shallow', initially forming a karmic connection with this Buddha and Bodhisattva, and also maturing at this Buddha and Bodhisattva's place. The meaning of 'equal intention' is as previously stated. Because of these two meanings, it is necessary to summon the Bodhisattvas from the lower world, so one summoning of the Bodhisattvas from the lower world also accomplishes three meanings, therefore stopping the Bodhisattvas from other worlds. Without these three meanings, there is no benefit of the four siddhantas (四悉檀), summoning the Bodhisattvas from the lower world possesses the benefit of the four siddhantas, initially the son propagating the father's Dharma, there is the benefit to the world, secondly, from 'because of the connection' onwards, the karmic connection is deep and the benefits are numerous, there is the benefit for people, thirdly, from 'also obtaining' onwards, the doubts of the near are dispelled, so there is the benefit of counteracting, the original Buddha of the far is revealed, so there is the benefit of the ultimate meaning, this is the benefit of summoning the original Buddha to propagate the scripture. In the previous four siddhantas, only the world and people were mentioned, dispelling doubts is the original Buddha, therefore this is not described here. 'Dwelling place' below explains the place of the original Buddha. First, state the name of the land, secondly, explain it with the four virtues, thirdly, from 'this is' onwards, conclude the name. The original Buddha possesses the four virtues as the supported, the four virtues obtained through practice are the supporter, the supporter and the supported exist together, the body of the supporter relies on the supporter and the supported.
【English Translation】 English version: The Buddha subtly praised himself, manifesting benefits, future benefits, benefits for animals, benefits for humans, benefits for men, benefits for women, benefits for the close, benefits for the distant, benefits in terms of phenomena, benefits in terms of principle, and so on, praising these benefits without end, hence this is said. Moreover, the text on the four stages of faith in the half-chapter of the Trace Gate (跡門) of the Lotus Sutra, is uncertain in its acceptance and rejection, let alone the different meanings of circulation in the Original Gate (本門) and the Trace Gate? Therefore, the commentary says 'etc.'. Thus, the circulation of the Original Gate is forever different from other scriptures.
Bodhisattvas from other worlds, hearing that the merit of circulating the Lotus Sutra is great, because they have already heard the Trace Gate explain the completion of circulation, want to circulate it in order to gather supreme merit. The reason why the Tathagata stops them is that he has already widely recruited people to propagate the scripture, so why not allow the Bodhisattvas from other worlds to request propagation now? Therefore, he explains this matter with three meanings: first, the responsibilities undertaken are different, so there is no benefit in the two lifetimes, and thus no benefit to the world; second, the Bodhisattvas from other worlds have no benefit of subjects here, that is, no benefit for people; third, according to the previous two meanings, if the doubts of the Trace Gate are not dispelled, there is no benefit of counteracting, and if one is far from the Original Gate, the original Buddha is not revealed, and there is no ultimate meaning.
Question:
What is the difference between Buddhas and Bodhisattvas jointly maturing beings who are not yet mature? They emanate bodies and scatter shadows throughout the ten directions, so why say that there is a responsibility that one undertakes and a responsibility that others abandon?
Answer:
In reality, there is no difference between Buddhas and Bodhisattvas, but beings' capacities have differences of being appropriate and inappropriate, this is the law from beginningless time.
Therefore, the second meaning is used to reveal the first meaning, saying 'the karmic connection is shallow', initially forming a karmic connection with this Buddha and Bodhisattva, and also maturing at this Buddha and Bodhisattva's place. The meaning of 'equal intention' is as previously stated. Because of these two meanings, it is necessary to summon the Bodhisattvas from the lower world, so one summoning of the Bodhisattvas from the lower world also accomplishes three meanings, therefore stopping the Bodhisattvas from other worlds. Without these three meanings, there is no benefit of the four siddhantas (四悉檀), summoning the Bodhisattvas from the lower world possesses the benefit of the four siddhantas, initially the son propagating the father's Dharma, there is the benefit to the world, secondly, from 'because of the connection' onwards, the karmic connection is deep and the benefits are numerous, there is the benefit for people, thirdly, from 'also obtaining' onwards, the doubts of the near are dispelled, so there is the benefit of counteracting, the original Buddha of the far is revealed, so there is the benefit of the ultimate meaning, this is the benefit of summoning the original Buddha to propagate the scripture. In the previous four siddhantas, only the world and people were mentioned, dispelling doubts is the original Buddha, therefore this is not described here. 'Dwelling place' below explains the place of the original Buddha. First, state the name of the land, secondly, explain it with the four virtues, thirdly, from 'this is' onwards, conclude the name. The original Buddha possesses the four virtues as the supported, the four virtues obtained through practice are the supporter, the supporter and the supported exist together, the body of the supporter relies on the supporter and the supported.
之土，二義齊等方是毗盧遮那身土之相。若云塵剎重重相入、重重相有重重事等重重說等為未了者，以事顯理，若不了此一旨，誰曉十方法界唯有一佛，亦許他佛。若許他佛，他亦身土重重互現互入互融，當知只是約一論遍。四「以不」下釋住意。五「下方」下釋下方也。「法性之淵底」釋下也。「玄宗之極地」釋方也。玄理之宗故名「玄宗」，宗謂宗致，取果所期，此諸菩薩分到所期，且云極地。又地裂者，地覆本屬如跡隱本，今開跡顯本故裂地表之。然諸菩薩於此已前亦曾有跡，雖但顯本于理未彰，但弟子被覆義當覆師，弟子若顯師無不顯，故顯弟子義當顯師。
言「在下不屬此空中不屬彼」者，在下空故不屬此界，住于空故不屬彼界，以彼表無，以此表有，以空表中。「出此不在上」者非上界也。「不在此下」者，此界在上空之下，此即是下，故云「此下」。復以上界表無，此界表有，空亦表中，故上下二空俱表中理，理即寂光。「來之由者」下至「皆如上說」者，從聞命下四句故來，是結釋品四悉意也。亦是止他方、召下方三義，故云「如上」。若依法門者，此五字應合著「六萬非多」下，「非多」已上仍屬因緣，亦不須移。「一即一道」等者，既云法門須通因果，事則從多至少、法門從少至多者，義
【現代漢語翻譯】 現代漢語譯本：這樣的土地，兩種意義相等，才是毗盧遮那（Vairocana，佛名，意為光明遍照）身土的真實相狀。如果說塵剎重重相入、重重相有、重重事等、重重說等是未了悟的說法，那是因為他們用事相來顯現理體。如果不能明白這個宗旨，誰能明白十方法界只有一佛，或者允許有其他佛的存在呢？如果允許有其他佛，那麼其他佛的身土也會重重互現、互入、互融，應當知道這只是從一個角度來論述普遍性。下面用『以不』來解釋『住』的含義。『下方』下面解釋下方的含義。『法性之淵底』解釋『下』的含義。『玄宗之極地』解釋『方』的含義。玄妙之理的宗要，所以叫做『玄宗』，宗指的是宗致，也就是所期望的果。這些菩薩分到所期望的果，暫且稱為極地。另外，地裂開，地覆本屬於如跡隱本，現在開啟事蹟來顯現根本，所以用裂地來表示。然而，這些菩薩在此之前也曾有事蹟，雖然只是顯現根本，但在道理上還不彰顯。但是，弟子被覆蓋，義當覆蓋老師，弟子如果顯現，老師沒有不顯現的，所以顯現弟子，義當顯現老師。
所說的『在下不屬於此空中，不屬於彼』，是因為在下是空，所以不屬於此界；住在空中，所以不屬於彼界，因為彼界代表無，此界代表有，用空來代表中。『出此不在上』，不是上界。『不在此下』，此界在上空之下，此就是下，所以說『此下』。再用上界代表無，此界代表有，空也代表中，所以上下兩空都代表中理，理就是寂光（eternal light）。從『來之由者』到『皆如上說』，是因為從聞命下四句而來，這是總結解釋品四悉檀（four kinds of explanations）的意義。也是停止他方、召請下方這三重意義，所以說『如上』。如果依照法門來說，這五個字應該合併在『六萬非多』下面，『非多』以上仍然屬於因緣，也不需要移動。『一即一道』等等，既然說是法門，就必須貫通因果，事相上是從多到少，法門上是從少到多，這是義理。
【English Translation】 English version: Such a land, where the two meanings are equal, is the true aspect of the body and land of Vairocana (Buddha's name, meaning 'light shining everywhere'). If it is said that 'dust realms interpenetrate layer upon layer, existences exist layer upon layer, events occur layer upon layer, and teachings are given layer upon layer,' it indicates a lack of complete understanding, because they are using phenomena to reveal the principle. If one does not understand this principle, who can understand that in the ten directions there is only one Buddha, or allow for the existence of other Buddhas? If other Buddhas are allowed, then the bodies and lands of those other Buddhas will also mutually appear, mutually enter, and mutually merge in layers. It should be known that this is only discussing universality from one perspective. The following uses 'with not' to explain the meaning of 'abiding.' 'Below' explains the meaning of 'below.' 'The abyss of Dharma-nature' explains the meaning of 'below.' 'The ultimate ground of the profound doctrine' explains the meaning of 'direction.' The essence of profound principle is called 'profound doctrine,' where 'doctrine' refers to the ultimate goal, the fruit that is expected. These Bodhisattvas have attained the fruit they expected, and it is temporarily called the ultimate ground. Furthermore, the splitting of the earth, the covering of the earth originally belongs to concealing the root with traces, now opening the traces to reveal the root, so the splitting of the earth is used to represent it. However, these Bodhisattvas also had traces before this, although it only reveals the root, it is not yet manifested in principle. However, the disciple is covered, and it is right to cover the teacher. If the disciple is revealed, the teacher cannot but be revealed, so revealing the disciple is right to reveal the teacher.
What is said, 'Being below does not belong to this space, does not belong to that,' is because being below is empty, so it does not belong to this realm; abiding in space, so it does not belong to that realm, because that realm represents non-being, this realm represents being, and emptiness is used to represent the middle. 'Coming out of this is not above,' it is not the upper realm. 'Not below this,' this realm is below the upper space, this is below, so it is said 'this below.' Again, the upper realm represents non-being, this realm represents being, and emptiness also represents the middle, so the upper and lower spaces both represent the middle principle, and the principle is eternal light (eternal light). From 'the reason for coming' to 'all as said above,' is because it comes from the four sentences below hearing the command, this is summarizing and explaining the meaning of the four kinds of explanations (four kinds of explanations) of the chapter. It is also stopping other directions and summoning the lower directions, these three meanings, so it is said 'as above.' If according to the Dharma gate, these five words should be combined under 'sixty thousand is not many,' above 'not many' still belongs to causes and conditions, and does not need to be moved. 'One is one way' etc., since it is said to be a Dharma gate, it must connect cause and effect, in phenomena it is from many to few, in Dharma gates it is from few to many, this is the principle.
當依理起行故也。增至六度既結為六萬成圓觀行，行依妙境故度成萬度實無萬，六中各萬隻是一萬無別萬也，六全是萬無別六也。一一度行無非法界，界無界相，只一剎那即一道也。一六既然，二三四五準此可見。是則六中無不一多一切具足，當知一道至五眼來，一眼一諦皆具一萬，無非三觀觀法界也。皆云「善者」不通迷故。「多不多」空也，「一不一」假也，「雙非雙照」中也。言「云云」者，應須具論妙境妙觀，具如上下不復更云是彼菩薩之行德也。
「就初三業供養」至「遍見」者，此乃感應道交。於五十劫令如半日，此明如來不可思議延促之事，顯于如來自在之力，則顯無機雖借雖隱而亦不能于長見短於狹見廣。鏡豈惜妍？由形故耳。有人云：聽法之志而忘其長。或云：長短斯亡、長短斯在。此並得感而失應，何以抑于如來神力耶？借(子夜切)。「拜繞」下更釋感應。初釋三業供養為機。「五十劫」下釋感應相，初釋即長而短，「四眾」下釋即狹而廣。于長短中又為四：初略示，次「如來」下明非長而長，三「解者」下約解惑判即是赴機，四「斯為」下明現長短意。初文者，即八自在中之一也。次文者，佛眼觀之長短不二，四眼觀之不無長短，故赴長短機令見不一。第三文者，解惑俱機故使菩薩即
【現代漢語翻譯】 現代漢語譯本：這是因為依據正理而修行。逐漸增進到六度（Paramita，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法），最終結合爲六萬行，成就圓滿的觀行。修行依賴於微妙的境界，所以每一度都成就萬行，實際上並沒有一萬種不同的行，六度中的每一度都只是一萬行，沒有其他的萬行，六度完全就是萬行，沒有其他的六度。每一度行都無不遍及法界（Dharmadhatu，一切諸法的總稱），法界沒有界限的相狀，只是一剎那即是一道。既然一度和六度如此，那麼二度、三度、四度、五度也可以依此類推。這樣說來，六度之中沒有不包含一多一切，完全具足。應當知道，從一道到五眼（Five Eyes，肉眼、天眼、慧眼、法眼、佛眼）的顯現，每一眼每一諦都具備一萬行，沒有不是以三種觀（三觀，指空觀、假觀、中觀）來觀法界的。都說『善』是因為不與迷惑相通。『多不多』是空觀，『一不一』是假觀，『雙非雙照』是中觀。說到『云云』，就應該完整地論述微妙的境界和微妙的觀行，詳細情況如前文所述，不再重複，這是指菩薩的修行功德。 從『就初三業供養』到『遍見』，這是指感應道交（Interaction between the potential of the recipient and the response of the Buddha）。在五十劫的時間裡，讓其感覺像半天一樣，這說明如來不可思議的延長時間和縮短時間的事情，顯示瞭如來的自在之力，也顯示了即使沒有機緣，即使隱藏起來，也不能在長的時間裡看到短，在狹窄的空間里看到廣闊。鏡子難道會吝惜它的美麗嗎？這都是因為形狀的原因。有人說：因為聽法的志向而忘記了時間的漫長。或者說：長短消失了，長短也存在。這些都只是得到了感應而失去了迴應，為什麼要抑制如來的神力呢？（借，子夜切）。『拜繞』下面進一步解釋感應。首先解釋三業供養（Three Karmas of Offerings，指身、口、意三業的供養）是機緣。『五十劫』下面解釋感應的相狀，首先解釋即長而短，『四眾』下面解釋即狹而廣。在長短之中又分為四個方面：首先是簡略地說明，其次是『如來』下面說明不是長而是長，第三是『解者』下面從理解迷惑的角度判斷就是應機，第四是『斯為』下面說明顯現長短的意義。第一個方面，就是八自在（Eight Sovereignties）中的一個。第二個方面，佛眼（Buddha Eye）看來長短沒有分別，四眼（Four Eyes，肉眼、天眼、慧眼、法眼）看來並非沒有長短，所以爲了適應長短的機緣，讓人們看到不同的景象。第三個方面，理解迷惑和機緣同時發生，所以使菩薩立即...
【English Translation】 English version: This is because of practicing according to the right principles. Gradually increasing to the Six Paramitas (Paramita, referring to the six methods of reaching the other shore: generosity, discipline, patience, diligence, meditation, and wisdom), eventually combining into sixty thousand practices, accomplishing perfect contemplation and practice. Practice relies on the subtle realm, so each Paramita accomplishes ten thousand practices. In reality, there are not ten thousand different practices; each of the six Paramitas is only ten thousand practices, with no other ten thousand. The six Paramitas are entirely the ten thousand practices, with no other six. Each Paramita's practice pervades the Dharmadhatu (Dharmadhatu, the totality of all dharmas), and the Dharmadhatu has no characteristic of boundaries. Just one instant is one path. Since one and six are like this, then two, three, four, and five can be understood accordingly. Thus, within the six, there is nothing that does not contain one, many, and all, completely and fully. It should be known that from one path to the manifestation of the Five Eyes (Five Eyes, physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), each eye and each truth possesses ten thousand practices, and there is nothing that does not use the Three Contemplations (Three Contemplations, referring to emptiness, provisional existence, and the middle way) to contemplate the Dharmadhatu. Saying 'good' means not being connected to delusion. 'Many or not many' is the contemplation of emptiness; 'one or not one' is the contemplation of provisional existence; 'neither dual nor non-dual illumination' is the contemplation of the middle way. Speaking of 'and so on,' one should fully discuss the subtle realm and subtle practice, with details as mentioned above, not repeating again. This refers to the merits of the Bodhisattva's practice. From 'regarding the initial three karmas of offering' to 'universal vision,' this refers to the interaction between the potential of the recipient and the response of the Buddha (Interaction between the potential of the recipient and the response of the Buddha). Making fifty kalpas feel like half a day, this illustrates the inconceivable lengthening and shortening of time by the Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha), displaying the power of the Tathagata's freedom. It also shows that even without opportunity, even when hidden, one cannot see short in a long time or see wide in a narrow space. Would a mirror begrudge its beauty? It's all because of the shape. Some say: because of the aspiration to listen to the Dharma, one forgets the length of time. Or say: length and shortness disappear, and length and shortness also exist. These only obtain the feeling but lose the response. Why suppress the divine power of the Tathagata? (借, zi ye qie). 'Bowing and circumambulating' further explains the interaction. First, explain the three karmas of offering (Three Karmas of Offerings, referring to the offerings of body, speech, and mind) as the opportunity. 'Fifty kalpas' below explains the appearance of the interaction, first explaining that long is short, and 'four assemblies' below explains that narrow is wide. Within long and short, there are four aspects: first, a brief explanation; second, 'Tathagata' below explains that it is not long but long; third, 'interpreters' below judge from the perspective of understanding delusion that it is responding to the opportunity; fourth, 'this is' below explains the meaning of manifesting long and short. The first aspect is one of the Eight Sovereignties (Eight Sovereignties). The second aspect is that the Buddha Eye (Buddha Eye) sees no distinction between long and short, while the Four Eyes (Four Eyes, physical eye, heavenly eye, wisdom eye, dharma eye) see that there is indeed long and short, so to adapt to the opportunity of long and short, people are made to see different scenes. The third aspect is that understanding delusion and opportunity occur simultaneously, so the Bodhisattva immediately...
短而見長，執者即長而見短，如萬像森羅，凡夫謂異，二乘為如，如來見之，非如非異、而如而異。既云「令諸大眾謂如半日」，即促彼長令其見短，故云隱長；廣狹亦爾。如有漏報法尚乃盲者在明而無見，蝙蝠于夜而能視，故知明暗在眼非境爾也，況機應相召今昔之力。
問：
既云惑者，何名妙機？
答：
菩薩已破無明稱之為解，大眾仍居賢位名之為惑，機中辯位故云解惑。
四「斯為」等者，現此非長非短之長短及非廣非狹之廣狹，明成佛既久化跡必多，所以為下非本非跡之遠本及非少非多之廣跡，而為先兆也。故知開竟尚達非遠非近之遠本，況復近跡？若未開顯尚昧近跡，況非遠非近之遠本？以未知久本而為惑者，斯理必然。及至開顯，咸知本無長短遠近斯存，故名「不思議一」，故先現之密表非本非跡之本跡。「四眾遍見」下明廣狹中，亦先略示，次「夫肉眼」下釋。肉天二眼任其自力所見不遙，今忽見遠知非己力，即知如來現此神變必說妙法。次「雨猛華盛」譬見應也。「龍大池深」譬知真也。「見應」下合譬也。見諸菩薩應相既多，必並證得彌法界真，只向見短之人而見於廣，廣若是機短豈專應？既見即狹之廣，理亦方見即短之長，密表當破無明故且抑其一分。
【現代漢語翻譯】 現代漢語譯本： 短而能顯其長處，執著於此則長處反顯其短處，猶如萬象森羅，凡夫俗子認為它們各不相同，二乘（聲聞乘和緣覺乘）之人則認為它們相同，如來佛所見，非同非異，而同而異。既然說『令諸大眾謂如半日』，就是縮短那長的時間，使他們看到其短處，所以說隱藏了長處；廣和狹也是如此。如有漏的報法，尚且盲人在光明中也看不見，蝙蝠在夜晚卻能看見，所以知道光明和黑暗在於眼睛，而不是在於環境本身，更何況是根機和感應相互召喚的今昔之力。
問： 既然說是迷惑之人，為何又說是妙機？
答： 菩薩已經破除了無明，稱之為解脫，大眾仍然處於賢位，稱之為迷惑，在根機中辨別位次，所以說是解脫和迷惑。
四『斯為』等，是說顯現這非長非短的長短，以及非廣非狹的廣狹，說明成佛既然已經很久，教化的事蹟必定很多，所以為下文的非本非跡的久遠之本，以及非少非多的廣大事蹟，作為先兆。所以知道開顯和最終領悟尚且能通達非遠非近的久遠之本，更何況是近期的事蹟？如果尚未開顯，尚且不明白近期的事蹟，更何況是非遠非近的久遠之本？因為不知道久遠之本而感到迷惑的人，這個道理是必然的。等到開顯之後，都知道本來就沒有長短遠近的分別，這才是『不可思議一』，所以先顯現這些，秘密地表示非本非跡的本跡。『四眾遍見』以下說明廣狹，也是先略微地顯示，然後『夫肉眼』以下解釋。肉眼和天眼憑藉自身的力量所見不會很遠，現在忽然看見很遠，就知道不是自己的力量，就知道如來顯現這種神通變化必定要說微妙的佛法。接著『雨猛華盛』比喻看見感應。『龍大池深』比喻知道真實。『見應』以下是合起來比喻。看見諸位菩薩的感應之相既然很多，必定都證得了彌法界的真如，只是對於看見短處的人而看見了廣，廣如果是根機，短處難道是專門的感應？既然看見了狹小的廣，道理也才看見了短的長，秘密地表示應當破除無明，所以暫時抑制其中的一部分。
【English Translation】 English version: Shortness can reveal its strengths, but clinging to it makes the strengths appear as weaknesses. It's like the myriad phenomena (萬像森羅) – all things in the universe, ordinary people (凡夫) see them as different, those of the Two Vehicles (二乘) [Śrāvakayāna (聲聞乘) and Pratyekabuddhayāna (緣覺乘)] see them as the same, but the Tathāgata (如來) [Buddha] sees them as neither the same nor different, but both the same and different. Since it says 'causing the assembly to perceive it as half a day', it shortens that long time, making them see its shortness, hence it is said to conceal the length; the same applies to breadth and narrowness. If even the contaminated (有漏) retributional dharmas (報法) [results of actions influenced by defilements] are such that the blind cannot see in the light, yet bats can see in the night, then know that light and darkness are in the eyes, not in the environment itself, let alone the power of the past and present when faculties and responses summon each other.
Question: Since it is said to be delusion (惑者), why is it called wondrous potential (妙機)?
Answer: Bodhisattvas (菩薩) have already broken through ignorance (無明), and are called liberated (解), the assembly still resides in the position of the worthy (賢位), and are called deluded (惑). Discriminating positions within the faculties, hence it is said to be liberation and delusion.
The four 'this is' (斯為) etc., refer to manifesting this length that is neither long nor short, and the breadth that is neither broad nor narrow, clarifying that since becoming a Buddha (成佛) has been long, the traces of teaching must be many, therefore it serves as a foreshadowing for the distant origin (遠本) that is neither fundamental nor trace (非本非跡), and the vast traces (廣跡) that are neither few nor many (非少非多). Therefore, know that opening and ultimately understanding can reach the distant origin that is neither far nor near (非遠非近), let alone the recent traces (近跡)? If one has not yet opened and revealed, and is still ignorant of the recent traces, let alone the distant origin that is neither far nor near? Those who are deluded because they do not know the distant origin, this principle is certain. And when it is opened and revealed, all know that originally there was no distinction of long, short, far, or near, this is called 'inconceivable one' (不思議一), therefore, first manifest these, secretly indicating the fundamental traces (本跡) that are neither fundamental nor trace. The 'four assemblies universally see' (四眾遍見) below explains breadth and narrowness, also first briefly indicating, then the 'the physical eye' (夫肉眼) below explains. The physical eye (肉眼) and the heavenly eye (天眼) rely on their own power, what they see is not far, now suddenly seeing far, one knows it is not one's own power, one knows that the Tathāgata manifesting this miraculous transformation must be speaking wondrous Dharma (妙法). Next, 'heavy rain and flourishing flowers' (雨猛華盛) is an analogy for seeing the response. 'Great dragons and deep ponds' (龍大池深) is an analogy for knowing the truth. 'Seeing the response' (見應) below is a combined analogy. Seeing that the responsive appearances of the Bodhisattvas are many, they must all have attained the true Thusness (真) of the Dharma Realm (彌法界), only towards those who see the short, one sees the broad, if the broad is the faculty, how can the short be a specialized response? Since one sees the narrow breadth, the principle is that one also sees the short length, secretly indicating that one should break through ignorance, therefore temporarily suppressing a portion of it.
陳問偈中亦頌前二，初一行頌前如來安樂，初二句正頌安樂，次二句雖云教化亦屬安樂耳。次一行頌第二意，「易度下」言「云云」者，令出頌中二句之意。「但舉四人」云「欲擬」者，比擬也，亦對也。「如華嚴」下引同也。「四十位」下言「云云」者，明彼此佛慧既同，人法相望亦等，但彼跡此本、彼兼此獨，乃至如后十義不同，本跡雖殊彼此俱四，咸為導首故得例之。雖有加與不加及名不等，為知不是彼法慧等。「薄須涂熨」者，猶如嬰兒為病服藥，暫須斷乳權以毒涂，藥勢歇已洗乳令服，初乳后乳乳體不殊，中間為病進否權設。亦如癰瘡熱氣正盛，且須冷熨熱休息冷，初身後身其體不異，為熱暫熨熱退如初。此入彼入二處不異，但根鈍者入時未至，如癰如嬰尚須涂熨，以酪等三暫時調熟故云「薄」耳。
言「十意」者，雖佛慧不殊，化緣生熟，顯晦仍別，是故略須述其異同，不可事異令佛慧殊，豈佛慧同令教一概？二酥時異佛慧必同，況復猶是一佛所化，應須了知異本非異。于中先列、次釋。列中第三語互，準下釋中此應題云「橫豎廣略」，至下釋中二處各別。
次釋中初「始見今見」者，《華嚴》始見，經文自云「始成正覺」，後文只是廣明因果之相、依正通同，所以一經之內三處明文，
【現代漢語翻譯】 現代漢語譯本：陳慧觀在偈頌中也讚頌了前面的兩種情況，第一行讚頌瞭如來的安樂，前兩句正是讚頌安樂，后兩句雖然說是教化，也屬於安樂的範疇。下一行讚頌了第二種意思，「易度下」說「云云」的，是爲了說明偈頌中兩句的含義。「但舉四人」說「欲擬」的，是比擬的意思，也是對應的意思。「如華嚴」下面是引用相同之處。「四十位」下面說「云云」的，是說明彼此佛的智慧既然相同，人與法的相互關係也相等，只是《華嚴經》是跡，《法華經》是本，前者兼具後者，後者獨有前者，乃至像後面十種不同之處，本跡雖然不同，但彼此都是四，都作為引導者，所以可以類比。雖然有增加與不增加以及名稱不同的情況，是爲了知道不是彼法慧等。「薄須涂熨」的，就像嬰兒因為生病服藥，暫時需要斷奶，權宜用毒藥塗抹，藥效過後洗掉毒藥讓其吃奶，最初的奶和後來的奶本體沒有區別，中間爲了治病而採取的措施是權宜之計。也像癰瘡熱氣正盛的時候，暫時需要用冷的東西敷熨，熱氣消退後停止冷敷，最初的身體和後來的身體其本體沒有不同，爲了散熱而暫時敷熨，熱退後恢復如初。此入彼入兩處沒有不同，只是根器遲鈍的人入道時機未到，像癰瘡像嬰兒一樣還需要塗抹敷熨，用酪等三種東西暫時調理成熟，所以說是「薄」而已。 說到「十意」的，雖然佛的智慧沒有差別，但教化的因緣有生有熟，顯現和隱晦仍然有區別，所以需要簡略地敘述它們的異同，不能因為事情不同就認為佛的智慧有差別，難道佛的智慧相同就要讓教法千篇一律嗎？二酥（比喻佛法由淺入深的教化）時期不同，佛的智慧必定相同，何況仍然是同一尊佛所教化，應該要知道不同的是本跡，而不是佛的智慧。其中先列舉，然後解釋。列舉中的第三個是語互，按照下面的解釋，這裡應該題為「橫豎廣略」，到下面的解釋中兩處各有不同。 接下來解釋，首先「始見今見」的，《華嚴經》是始見，經文自己說「始成正覺」，後面的文字只是廣泛地闡明因果之相、依報和正報的共通之處，所以一部經之內有三處明確說明。
【English Translation】 English version: Chen Hui-guan also praises the previous two situations in the verse, the first line praises the Anraha (the bliss of Nirvana) of the Tathagata (another name of Buddha), the first two sentences are precisely praising Anraha, and the last two sentences, although they speak of teaching, also belong to the category of Anraha. The next line praises the second meaning, 'Yi Du Xia' saying 'Yun Yun' (etc.) is to explain the meaning of the two sentences in the verse. 'Dan Ju Si Ren' (only mentioning four people) saying 'Yu Ni' (intending to compare) means comparison, and it also means correspondence. 'Ru Hua Yan' (like the Avatamsaka Sutra) below is quoting the same points. 'Si Shi Wei' (forty positions) below saying 'Yun Yun' (etc.) is to explain that since the wisdom of the Buddhas is the same, the relationship between people and Dharma (teachings) is also equal, but the Avatamsaka Sutra is the trace (manifestation), and the Lotus Sutra is the root (essence), the former combines the latter, and the latter uniquely possesses the former, and even like the ten differences later, although the trace and the root are different, both are four, and both serve as guides, so they can be compared. Although there are cases of addition and non-addition and different names, it is to know that it is not the Dharma wisdom of that. 'Bo Xu Tu Wei' (thinly needs to be smeared and ironed) is like a baby taking medicine for illness, temporarily needing to be weaned, expediently smearing with poison, washing away the poison after the medicine takes effect and letting it drink milk, the initial milk and the later milk have no difference in essence, the measures taken in the middle for treating the illness are expedient. It is also like when the heat of a carbuncle is at its peak, it temporarily needs to be ironed with cold things, and stop cold ironing after the heat subsides, the initial body and the later body have no difference in essence, temporarily ironing to dissipate heat, and returning to the original state after the heat subsides. There is no difference between entering here and entering there, but the timing of entering the path has not yet arrived for those with dull roots, like carbuncles and like babies, they still need to be smeared and ironed, and temporarily conditioned with three things such as cheese, so it is said to be 'thin'. Speaking of the 'Ten Meanings', although the wisdom of the Buddhas is not different, the conditions for teaching have raw and ripe, and manifestation and concealment are still different, so it is necessary to briefly describe their similarities and differences, and one cannot think that the wisdom of the Buddhas is different because things are different, how can the teachings be uniform if the wisdom of the Buddhas is the same? The times of the two su (a metaphor for the gradual teaching of Buddhism from shallow to deep) are different, but the wisdom of the Buddhas must be the same, moreover, it is still taught by the same Buddha, one should know that what is different is the root and the trace, not the wisdom of the Buddhas. Among them, first list, then explain. The third in the listing is language interaction, according to the explanation below, this should be titled 'Horizontal and Vertical Breadth and Brevity', and the two places are different in the explanation below. Next is the explanation, first 'Shi Jian Jin Jian' (first seen and now seen), the Avatamsaka Sutra is the first seen, the scripture itself says 'Shi Cheng Zheng Jue' (first attained enlightenment), the following text only extensively explains the aspects of cause and effect, and the commonality of dependent retribution and proper retribution, so there are three clear explanations within one sutra.
即〈世主品〉初、〈名號品〉初、〈十定品〉初，皆云「于菩提場始成正覺」，以成始故見者成初。今即《法華》，乃于王城開佛知見，能見所見境智何殊？
二「日照」下「開合不開合」者，《華嚴》望小且名不開，猶帶于漸故名不合。于彼不入為今今入，更開于小，三味調之，今經方合。言「五味」者，兼論初后耳，況彼不合者今亦合之。故知彼經開亦不遍逗機未足、合亦不周尚存權跡，應知彼開亦是此開，然亦此合何殊彼合，一佛化事同異宛然。但彼無小機在初名頓，自開小后名漸歸頓，開合雖殊二頓不別。
三「豎廣橫略」者，《華嚴》且約入法界邊，及從初住終至十地名為豎入，經四十二位故名為廣，且約不用六方便邊故名橫略，方便對實故名為橫。若準廣論行愿、佛身佛土、相好名字，身土四句主伴十方，亦是橫廣。然自在大豎中論橫，故云橫略。此述一化遍歷五味，味味諸教，教教相望故名橫廣。從初至后處處得入，故名豎廣。本跡二門無不入實，又名豎廣。又亦應言若本若跡皆論久遠，三世益物永永不窮，亦名豎廣；三世化中八教相入，故名橫廣。況復放光橫敘他土諸菩薩行，答問豎敘過去化儀，三週三節說領述記，復得名為橫廣豎廣，並是如來巧順物宜稱適當會。當知此廣何殊彼廣，
況彼豎廣義含橫廣，故顯密不同說時未至，凡有施設語不同耳。
第四「本一跡多」等者，唯《華嚴》但以一臺為跡中本，本非久遠故使千葉成跡中跡，但臺望千葉以之為本，縱令十方互為主伴，十方亦復不離一塵，一塵只在此臺此葉，當知只是跡中依正，是故跡多與眾經共。所以《法華》跡說與眾經同，《華嚴》但與跡中分同。然已廣敘依正融通，何事不明久遠之本？若論本門與眾經異，《華嚴》即被《法華》本異，《華嚴》雖有久遠行因，但是今日一番之因，尚未曾雲中間一番之果，況有中間數數成佛？當知此異則異於彼，故云「本獨」。若言不異，伽耶尚是，華嚴寧非？開則俱開不思議一，此乃以《法華》之遠本，異《華嚴》之近跡，故知教門不得不異。
第五「被加」等者，《華嚴》多是加菩薩說，乃至文殊、普賢及入法界，尚是菩薩自說，不見佛印之文。《法華》除敘文殊釋疑，及流通中有諸菩薩發誓弘通，皆是佛述，及以對佛便為有印，故本跡正經皆佛自說。雖加不加皆成佛慧，化儀施設時處不同，印與不印其理一也。須知同異，以顯化由。
第六言「不變土」者，凈穢不同常自差別，今云變者，穢為施權、變表顯實，穢屬五濁元在小機，機會權開土變為表，故顯本已純諸菩薩，凈土
【現代漢語翻譯】 現代漢語譯本：更何況豎窮之廣義包含橫遍之廣義，所以顯教和密教的說法不同，只是時機未到，凡是有所施設，言語表達自然不同罷了。
第四，關於『本一跡多』等說法，《華嚴經》（Avatamsaka Sutra，大乘佛教的重要經典）只以一座蓮臺作為跡中的根本，這個根本並非久遠，所以使得千葉蓮花成為跡中的跡。只是蓮臺相對於千葉蓮花而言，可以作為根本。縱然十方世界互為主伴，十方世界也不離一微塵，一微塵就在這蓮臺和蓮葉之中。應當知道這只是跡中的依報和正報，所以跡多這一點與眾多經典相同。《法華經》（Lotus Sutra，又稱《妙法蓮華經》）在跡門上的說法與眾多經典相同，《華嚴經》只是與跡門中的一部分相同。然而已經廣泛敘述了依報和正報的融通，還有什麼不明白久遠之本的呢？如果說本門與眾多經典不同，《華嚴經》就被《法華經》的本門所區別。《華嚴經》雖然有久遠的修行因緣，但是隻是今日這一番的因，尚未曾說中間一番的果，更何況有中間無數次成佛？應當知道這種不同是不同於彼經的，所以說『本獨』。如果說沒有不同，伽耶（Gaya，釋迦牟尼成道之地）尚且是，《華嚴經》難道不是嗎？開顯則都開顯不可思議的一乘，這是以《法華經》的遙遠之本，區別于《華嚴經》的近顯之跡，所以知道教門不得不有所不同。
第五，關於『被加』等說法，《華嚴經》大多是加持菩薩而說，乃至文殊菩薩（Manjusri，智慧的象徵）、普賢菩薩（Samantabhadra，大行的象徵）以及入法界品，尚且是菩薩自己所說，沒有見到佛印的文字。《法華經》除了敘述文殊菩薩解釋疑問，以及流通品中有諸位菩薩發誓弘揚流通，都是佛陀所說，以及面對佛陀就作為有印，所以本門和跡門的正經都是佛陀自己所說。雖然加持與不加持都能成就佛的智慧，但教化儀式的施設，時間和處所不同，有印與沒有印，其道理是一樣的。須知相同與不同，是爲了顯示教化的緣由。
第六，說到『不變土』，凈土和穢土的不同，本來就有差別，現在說變，是說以穢土作為施設權宜之計，變化來表顯真實。穢土屬於五濁惡世，原本就在小乘根機之中，機會到來，權巧方便開啟，穢土變化是爲了表顯，所以顯現本門已經純粹是諸位菩薩的凈土。
【English Translation】 English version: Moreover, the vastness of the vertical dimension includes the vastness of the horizontal dimension. Therefore, the teachings of the exoteric and esoteric schools differ, simply because the time is not yet ripe. Whenever there is a provision, the verbal expressions will naturally be different.
Fourth, regarding statements such as 'the origin is one, the traces are many,' the Avatamsaka Sutra (華嚴經, a major scripture in Mahayana Buddhism) only considers one lotus platform as the origin within the traces. This origin is not ancient, so it makes the thousand-petaled lotus a trace within the traces. Only the lotus platform, relative to the thousand-petaled lotus, can be considered the origin. Even if the ten directions are mutually the host and the guest, the ten directions are not separate from a single dust mote, and that single dust mote is within this platform and this petal. It should be known that this is only the dependent and principal retribution within the traces, so the multiplicity of traces is shared with many sutras. The Lotus Sutra (法華經, also known as the Saddharma Puṇḍarīka Sūtra) shares the same teachings on the trace-gate with many sutras, while the Avatamsaka Sutra only shares a part of it. However, the interpenetration of dependent and principal retributions has already been extensively narrated, so what is there not to understand about the ancient origin? If the origin-gate is different from many sutras, then the Avatamsaka Sutra is distinguished by the origin-gate of the Lotus Sutra. Although the Avatamsaka Sutra has ancient causes of practice, it is only the cause of this one time, and it has not yet spoken of the fruit of one time in the middle, let alone the countless times of becoming a Buddha in the middle? It should be known that this difference is different from that sutra, so it is said 'the origin is unique.' If it is said that there is no difference, Gaya (伽耶, the place where Shakyamuni attained enlightenment) is still there, so how can the Avatamsaka Sutra not be? When revealed, they both reveal the inconceivable One Vehicle. This is using the distant origin of the Lotus Sutra to distinguish it from the near traces of the Avatamsaka Sutra, so it is known that the teachings must be different.
Fifth, regarding statements such as 'being blessed,' the Avatamsaka Sutra is mostly spoken by blessing Bodhisattvas, and even Manjusri Bodhisattva (文殊菩薩, symbol of wisdom), Samantabhadra Bodhisattva (普賢菩薩, symbol of great practice), and the chapter on entering the Dharma Realm, are still spoken by the Bodhisattvas themselves, and no text of the Buddha's seal is seen. The Lotus Sutra, besides narrating Manjusri Bodhisattva explaining doubts, and in the chapter on propagation, there are Bodhisattvas vowing to propagate and circulate it, all of which are spoken by the Buddha, and facing the Buddha is considered having the seal, so the principal sutras of the origin-gate and trace-gate are all spoken by the Buddha himself. Although blessing or not blessing can both accomplish the Buddha's wisdom, the provision of teaching rituals, time, and place are different, and having a seal or not having a seal, the principle is the same. It should be known that the similarities and differences are to reveal the causes of teaching.
Sixth, speaking of 'unchanging land,' the difference between pure and defiled lands has always existed. Now, saying 'change' means using the defiled land as a provisional expedient, and the change is to manifest the truth. The defiled land belongs to the five turbidities, and originally exists within the capacity of the Small Vehicle. When the opportunity arrives, expedient means are opened, and the defiled land changes to manifest, so the manifestation of the origin-gate is already purely the pure land of all the Bodhisattvas.
不毀而眾見燒。又彼則種種世界不同，凈不妨穢，此則寶樹華果遊樂，穢不妨凈，況常寂光土端丑斯亡，寂光所對咸有凈穢，雖變不變佛慧何殊？豈由初后變不變殊令佛慧異？若也不信不毀之說，乃固執于見燒之文，而以《華嚴》形斥《法華》，如人毀訾其身稱讚手臂，故知約跡言變不變，凈穢難思體同名異。
第七「多處不多處」者，七處八會與二處三會，雖多少不同，所說何別？豈多少異令佛慧殊？若以同一報土亦非多處，此中橫對四土處卻成多，還以彼多對此寂光，多亦即一，彼此體一佛慧不殊。
第八「斥奪」者，亦可更云彼如聾如啞，故有斥奪，皆與佛記故無斥奪。又有小須改故余經斥奪，彼經無小故當部無斥。又別教權說，此權易轉故不須斥，小乘難轉故須斥奪轉。
九「直顯實」等者，雖有別教，以易開故，故且云「直」。須決了者，小難開故，故須云「開」。
十「利鈍根」者，據次第調熟名為「鈍根」，今無不開，豈得鈍鈍？若據兼別，彼仍一鈍、此乃鈍利，故約五味判諸利鈍，良由此也。一往且從會於鈍者，故云「鈍」耳。所以至此機同感同故佛慧同，約化儀說故須辯異。「若識理同」等者，
問：
一切諸經，乃至草木理無不等，何獨《法華》？
答：
教之同異具如《玄》文，雖一切理同，說在今教，今所嘆者嘆能詮教，故諸教中無。
「舊云」等者，先出古釋，次「今以」下十文並之，方知二部了滿同等。「云云」者，乃至應以多重並決而破古師。「與問碩異」者，先問何故？「問家隨喜能問人」，即指諸菩薩能問諸佛。「聞已信行」者，即指諸菩薩所化之人，聞菩薩說已而能信行。「我等隨喜」者，隨喜能問發起大利，隨喜菩薩所化之人。「如來述嘆」，但云汝等能于如來發隨喜心，何故與上問語乖耶？「碩」者大也。「然能問」下答可見。「此亦密表壽量」者，今嘆菩薩尚是古佛，密表今佛非今成也。若非今成必有遠本，求得彰灼故云「密表」。乃須委相密表之意，故注「云云」。
「已如向辯」下結云「此約四悉」等者，須示此下悉檀四文及意，初是世界，次三「又」字是餘三悉。此約彌勒不識邊無四悉益，由問故識，識即四益。初文「爾時彌勒及八萬大士」者，恐文誤，準經文云「八千恒沙」，初中初約來者，次約去處，「若來」下結上二事。所以今見皆不識者，此有二義：一約權教，雖於十方橫豎游履，教權時淺不測本人。二約實道，雖居補處，猶在跡中，豈可云知？若實位高，為眾發跡應須發起，約十方界去來異故識不
【現代漢語翻譯】 現代漢語譯本：
答：
教義的相同與差異，都像《玄》文所說的那樣，雖然一切道理相同，但說法卻在現在的教義中，現在所讚歎的是能詮釋教義的（菩薩），所以在其他教義中沒有。
『舊云』等，先提出古老的解釋，然後是『今以』以下的十段文字並列，才能知道二部（指《法華經》中的二個部分）的了義和圓滿是同等的。『云云』，乃至應該用多重並列的方式來駁斥古代的說法。『與問碩異』，首先問為什麼？『問家隨喜能問人』，指的是諸菩薩能夠向諸佛提問。『聞已信行』，指的是諸菩薩所教化的人，聽了菩薩的說法后能夠相信並實行。『我等隨喜』，隨喜能夠提問併發起大利益，隨喜菩薩所教化的人。『如來述嘆』，只是說你們能夠在如來處發起隨喜心，為什麼與上面的問話不一致呢？『碩』是大的意思。『然能問』下面的回答就可以明白了。『此亦密表壽量』，現在讚歎菩薩尚且是古佛，暗中表明現在的佛不是現在才成就的。如果不是現在才成就的，必定有久遠的根本，爲了求得明確的證據，所以說是『密表』。需要詳細瞭解暗中表明的意義，所以註釋說『云云』。
『已如向辯』下面總結說『此約四悉』等，需要指出下面悉檀四文以及意義，最初是世界悉檀，其次三個『又』字是其餘三個悉檀。這是說彌勒（Maitreya）不認識邊地沒有四悉檀的利益，因為提問的緣故才認識，認識就是四種利益。最初的文句『爾時彌勒及八萬大士』，恐怕是文字錯誤，按照經文應該是『八千恒沙』，最初之中最初是關於來者，其次是關於去處，『若來』下面總結上面兩件事。現在所見都不認識的原因，這裡有兩種解釋：一是關於權教，雖然在十方世界縱橫遊歷，但教義權宜而淺顯，不能測度其根本。二是關於實道，雖然身居補處（指彌勒菩薩是下一尊佛），仍然在事蹟之中，怎麼能說知道呢？如果實際地位很高，爲了大眾而顯現事蹟，應該發起提問，因為十方世界的來去不同，所以不認識。
【English Translation】 English version:
Answer:
The similarities and differences in teachings are as described in the 『Xuan』 text. Although all principles are the same, the explanation is in the current teachings. What is praised now is the (Bodhisattva) who can interpret the teachings, which is not found in other teachings.
『Old saying』 etc., first presents the ancient interpretation, followed by the ten paragraphs from 『Now with』 onwards, to understand that the definitive and complete meanings of the two parts (referring to the two parts of the 『Lotus Sutra』) are equal. 『Etc.』, even to the point of using multiple parallel arguments to refute ancient claims. 『Great difference with the question』, first asks why? 『The questioner rejoices in the able questioner』, referring to the Bodhisattvas who can ask questions to the Buddhas. 『Having heard, they believe and practice』, referring to those who are taught by the Bodhisattvas, who can believe and practice after hearing the Bodhisattva's teachings. 『We rejoice』, rejoicing in the ability to ask questions and initiate great benefits, rejoicing in those who are taught by the Bodhisattvas. 『The Tathagata praises』, only saying that you can generate a mind of rejoicing in the Tathagata (Tathāgata), why is it inconsistent with the previous question? 『Great』 means large. The answer below 『However, the able questioner』 can be understood. 『This also secretly indicates the lifespan』, now praising the Bodhisattva as an ancient Buddha, secretly indicating that the current Buddha is not newly enlightened. If not newly enlightened, there must be a distant origin, seeking clear evidence, hence 『secretly indicates』. It is necessary to understand the meaning of the secret indication in detail, so the commentary says 『Etc.』.
『Already as previously discussed』 concludes with 『This is about the four siddhantas (catuḥ-siddhānta)』 etc., it is necessary to point out the four siddhanta texts below and their meanings. The first is the world siddhanta (loka-siddhānta), and the next three 『also』 are the remaining three siddhantas. This refers to Maitreya (Maitreya) not recognizing the benefit of the absence of the four siddhantas in the borderlands, and only recognizing it because of the question, and recognition is the four benefits. The initial sentence 『At that time, Maitreya and eighty thousand great beings』, is probably a textual error, according to the sutra it should be 『eight thousand Ganges sands』, the very first among the first is about the one who comes, and the next is about the place of departure, 『If coming』 below summarizes the above two matters. The reason why what is seen now is not recognized, there are two explanations: one is about the provisional teachings, although traveling horizontally and vertically in the ten directions, the teachings are expedient and shallow, unable to fathom their origin. The second is about the true path, although residing in the position of successor (referring to Maitreya Bodhisattva as the next Buddha), still within the traces of manifestation, how can it be said to know? If the actual position is high, in order to manifest traces for the masses, it is necessary to initiate questions, because the coming and going of the ten directions are different, therefore it is not recognized.
識別，以不識故無世界益。「后不知前」是為人者，前進之人有所證善，彌勒不知彼之內善，自善不生故無為人，雖先進位深豈過補處，雖云末學，無垢位成，如何得以前後判之？亦用前二義通之可見。所化異故屬對治者，夫化物者本治物病，彌勒不知真應，無彼利物之道，即不識病無對治也。然智人知智蛇自識蛇，豈補處之人不識其真應？亦具二義，雖同補處久近不等，故知近者不測遠者。「密開壽量」是第一義者，即此一部最極之理，豈非第一？生云：「以其悟性非十住所見，故彌勒不識一人。」然彌勒位在補處，何以判為十住？又不知生以彌勒證何十住？有人云：彌勒何不直問長壽，如《涅槃》中問長壽耶？今答：此都不曉，今謂伽耶近成，不知過去長壽，由見地踴不識，因疑眷屬所由；佛答其由須論長壽，故眷屬現豈徒然哉！故知地踴為生疑故現，如來為顯長故召之，故遠近二由皆為說遠。迦葉童子已於此中聞長壽竟，于彼但問長壽之因，故彼經云「云何得長壽」，即問因也。已聞過去為顯未來，故問長因以生佛答，此難彼易理數如然。「云云」者，令點出四悉，釋之如向。「請答師主」下「云云」者，釋出請意。「抑待彌勒云云」者，答問之益不在於我，故不為答，抑待釋迦答彌勒問，故云「待彌勒」耳。
【現代漢語翻譯】 現代漢語譯本 因為不認識，所以認為沒有世界的利益。『後面的人不知道前面的人』是指作為修行者，前進的人有所證悟的善法，彌勒（Maitreya，未來佛）不知道他們的內在善法，自身善法不生起，所以不能算是真正的修行者。即使地位很高，難道能超過補處菩薩（Bodhisattva-in-waiting，候補佛）嗎？即使說是末學之人，無垢的果位已經成就，怎麼能用前後去判斷呢？也可以用前面的兩種意義來解釋。因為所教化對像不同，所以屬於對治法。教化眾生的人，本來是爲了醫治眾生的病，彌勒（Maitreya，未來佛）不知道真實的應化，沒有利益眾生的方法，就是不認識眾生的病，所以沒有對治的方法。然而，有智慧的人知道有智慧的蛇自己會識別蛇，難道補處菩薩（Bodhisattva-in-waiting，候補佛）不認識真實的應化嗎？也包含兩種意義，即使同爲補處菩薩（Bodhisattva-in-waiting，候補佛），時間長短也不同，所以知道時間短的人不能測度時間長的人。『秘密開顯壽命』是第一義，就是這部經最極的道理，難道不是第一嗎？有人說：『因為悟性不是十住菩薩（Ten-dwelling Bodhisattva）所能見到的，所以彌勒（Maitreya，未來佛）不認識一個人。』然而，彌勒（Maitreya，未來佛）的地位在補處，怎麼能判斷為十住菩薩（Ten-dwelling Bodhisattva）呢？又不知道這個人用彌勒（Maitreya，未來佛）來證明哪一個十住菩薩（Ten-dwelling Bodhisattva）？有人說：彌勒（Maitreya，未來佛）為什麼不直接問長壽，像《涅槃經》（Nirvana Sutra）中問長壽一樣呢？現在回答：這完全不明白。現在說伽耶（Gaya，地名）將要成佛，不知道過去的長壽，因為見到從地涌出而不認識，因此懷疑眷屬的來由；佛回答他們的來由必須論述長壽，所以眷屬顯現難道是徒然的嗎！所以知道從地涌出是因為眾生生起疑惑而顯現，如來（Tathagata，佛的稱號）爲了顯示長壽而召集他們，所以遠近兩種原因都是爲了說遠。迦葉童子（Kasyapa，人名）已經在此中聽聞了長壽，所以在那裡只問長壽的原因，所以那部經說『云何得長壽』，就是問原因。已經聽聞了過去，爲了顯示未來，所以問長壽的原因，從而引出佛的回答，此難彼易，道理就是這樣。『云云』，是讓點出四悉檀（Four kinds of access，佛陀教法的四種目的），解釋如同之前。『請答師主』下面的『云云』，是解釋請問的用意。『抑待彌勒云云』，回答問題的利益不在於我，所以不回答，等待釋迦（Sakyamuni，釋迦摩尼佛）回答彌勒（Maitreya，未來佛）的問題，所以說『待彌勒』罷了。
【English Translation】 English version Because of not recognizing, it is thought that there is no benefit to the world. 'The one who comes later does not know the one who came before' refers to practitioners who have realized good dharmas. Maitreya (Maitreya, the future Buddha) does not know their inner good dharmas, and their own good dharmas do not arise, so they cannot be considered true practitioners. Even if their position is high, can they surpass a Bodhisattva-in-waiting (Bodhisattva-in-waiting, a candidate for Buddhahood)? Even if they are said to be junior learners, the stainless fruit has already been achieved, how can they be judged by before and after? It can also be explained by the previous two meanings. Because the objects of teaching are different, it belongs to the antidote. Those who teach sentient beings are originally to cure the diseases of sentient beings. Maitreya (Maitreya, the future Buddha) does not know the true manifestations, and does not have the means to benefit sentient beings, that is, he does not recognize the diseases of sentient beings, so there is no antidote. However, wise people know that wise snakes can recognize snakes themselves. How can a Bodhisattva-in-waiting (Bodhisattva-in-waiting, a candidate for Buddhahood) not recognize the true manifestations? It also contains two meanings. Even if they are both Bodhisattvas-in-waiting (Bodhisattva-in-waiting, a candidate for Buddhahood), the length of time is different, so those who know the short time cannot measure those who know the long time. 'Secretly revealing lifespan' is the first meaning, that is, the most extreme principle of this sutra, is it not the first? Someone said: 'Because enlightenment is not seen by the Ten-dwelling Bodhisattvas (Ten-dwelling Bodhisattva), Maitreya (Maitreya, the future Buddha) does not recognize a single person.' However, Maitreya's (Maitreya, the future Buddha) position is in the waiting place, how can he be judged as a Ten-dwelling Bodhisattva (Ten-dwelling Bodhisattva)? Also, I don't know which Ten-dwelling Bodhisattva (Ten-dwelling Bodhisattva) this person uses Maitreya (Maitreya, the future Buddha) to prove? Someone said: Why doesn't Maitreya (Maitreya, the future Buddha) directly ask about longevity, like asking about longevity in the 'Nirvana Sutra' (Nirvana Sutra)? Now I answer: This is completely incomprehensible. Now it is said that Gaya (Gaya, a place name) is about to become a Buddha, and does not know the longevity of the past. Because he saw the emergence from the earth and did not recognize it, he suspected the origin of the retinue. The Buddha answered that their origin must be discussed in terms of longevity, so the appearance of the retinue is not in vain! So I know that the emergence from the earth is because sentient beings have doubts, and the Tathagata (Tathagata, the title of the Buddha) summoned them in order to show longevity, so the two reasons, near and far, are both for speaking of the far. Kasyapa (Kasyapa, a person's name) has already heard about longevity in this, so he only asked about the cause of longevity there, so that sutra says 'How to obtain longevity', which is asking about the cause. Having heard about the past, in order to show the future, he asked about the cause of longevity, thereby eliciting the Buddha's answer. This is difficult and that is easy, the principle is like this. 'Etc., etc.' is to let people point out the Four Siddhanthas (Four kinds of access, the four purposes of the Buddha's teachings), and the explanation is as before. 'Please answer the master' below 'etc., etc.' is to explain the intention of asking. 'Suppressing and waiting for Maitreya etc., etc.' The benefit of answering the question is not in me, so I will not answer, waiting for Sakyamuni (Sakyamuni, Sakyamuni Buddha) to answer Maitreya's (Maitreya, the future Buddha) question, so it is said 'waiting for Maitreya' only.
何者？彌勒所問事蹟不輕，釋尊一代未曾顯說，因茲答問廣顯長壽，此一代玄秘在佛自開，汝自當聞我不應答。
「師子奮迅」等者，此中二釋，前諸所釋用義不同，良由此也。從前釋彌勒不知，乃至此中雲「十方」者，多指八方，總云十方耳。又「私謂」至「此點四德云云」者，須述四德對三世意，此之四德非前非后，隨德流類有三世用，故以四德對於三世，不別而別，思之可見。一切萬德對用皆然，況四既非四、三亦非三，若欲略對三四名相者，神通是菩薩遊戲故名為樂，益盡來世故得是常，餘二易見。「三行頌三世」者，前師子等以明三世，文中亦無三世之語，但以義勢同三世耳。今頌亦爾，直以「佛無不實語」等一偈半文而用通之，語既不虛，必知三世益亦真實。「雙答雙釋」者，雙答從來及以師主。「下方空中」引《大論》云「有底散」者，「底」者下也，「散」者空也，此但消名；若出體狀，即約教釋者是也。文初云四后云約教，即四教足。非想是有漏底，空是真諦底，邊際智是俗諦底，皆以極釋也。是則初一是藏，次一是通，次一是別，今經是圓。以中為底，於四釋中但云釋底不雲散者，底即散故不復別釋。「云云」者，應簡真中教門各二故底不同，今是開顯圓中道底。「從不依止」等者，居止
【現代漢語翻譯】 現代漢語譯本： 什麼事呢？彌勒（Maitreya，未來佛）所問的事蹟非同小可，釋尊（釋迦牟尼佛）一生都未曾明顯宣說，因此通過這次問答來廣泛地闡明長壽的道理。這一代玄妙的秘密，由佛親自開啟。你應該自己去聽聞，我不應該代為回答。
『師子奮迅』等等，這裡有兩種解釋，之前的各種解釋所用的意義不同，原因就在於此。從前面解釋彌勒不知，直到這裡說『十方』，大多指的是八方，總稱為十方罷了。另外，『私謂』到『此點四德云云』，需要闡述四德對應三世的意義，這四德並非指過去或未來，而是隨著德行的流轉而有三世的功用，所以用四德來對應三世，不相同而又相同，仔細思考就可以明白。一切萬德的對應和運用都是如此，何況四德既非實有之四，三世也非實有之三，如果要簡略地對應三四的名相，神通是菩薩的遊戲，所以稱為樂，利益窮盡未來世，所以是常，其餘兩種容易理解。『三行頌三世』，之前的師子等用來說明三世，文中也沒有三世的字眼，只是用義理氣勢來比同三世罷了。現在的頌文也是這樣，直接用『佛無不實語』等一偈半的文字來貫通，既然佛語真實不虛，必定知道三世的利益也是真實的。『雙答雙釋』，雙答指的是從來處和師主。『下方空中』引用《大智度論》說『有底散』，『底』指的是下，『散』指的是空，這只是解釋名稱；如果要說明本體狀態，就要用教相來解釋。文章開頭說四，後面說約教，就是四教完備。非想非非想處天是有漏的底，空是真諦的底，邊際智是俗諦的底，都是用極致來解釋。這樣，最初一個是藏教，第二個是通教，第三個是別教，現在的《彌勒下生經》是圓教。以中道為底，在四種解釋中只說解釋底而不說散，是因為底就是散，所以不再分別解釋。『云云』，應該簡別真諦、中道教門各有兩種，所以底不同，現在是開顯圓教的中道底。『從不依止』等等，居止
【English Translation】 English version: What is it? The matters inquired by Maitreya (the future Buddha) are not trivial. Shakyamuni Buddha (釋尊) never explicitly explained them in his lifetime. Therefore, through this question and answer, the reason for longevity is widely elucidated. This generation's profound secret is opened by the Buddha himself. You should listen for yourself; I should not answer on your behalf.
『Lion's Swiftness』 (師子奮迅) etc., there are two explanations here. The meanings used in the previous explanations are different, and the reason lies in this. From the previous explanation that Maitreya (彌勒) did not know, up to here saying 『ten directions』 (十方), mostly refers to the eight directions, collectively called the ten directions. Also, from 『I privately think』 (私謂) to 『this point of the four virtues, etc.』 (此點四德云云), it is necessary to elaborate on the meaning of the four virtues corresponding to the three times (三世), these four virtues do not refer to the past or the future, but have the function of the three times as the virtues flow. Therefore, the four virtues are used to correspond to the three times, not the same but the same, which can be understood by careful consideration. All the uses of all virtues are like this, not to mention that the four virtues are not really four, and the three times are not really three. If you want to briefly correspond to the names and forms of three and four, supernatural power is the play of Bodhisattvas, so it is called joy (樂), benefiting the exhaustion of future lives, so it is constant (常), and the other two are easy to understand. 『Three practices praise the three times』 (三行頌三世), the previous Lion's Swiftness etc. were used to explain the three times, and there are no words of the three times in the text, but the meaning and momentum are likened to the three times. The current praise is also like this, directly using the one and a half verses of 『The Buddha does not speak untruthfully』 (佛無不實語) etc. to connect it, since the Buddha's words are true and not false, it must be known that the benefits of the three times are also true. 『Double answer and double explanation』 (雙答雙釋), double answer refers to the origin and the master. 『Below the sky』 (下方空中) quotes the Mahaprajnaparamita Shastra (《大智度論》) saying 『there is a bottom and scattered』 (有底散), 『bottom』 (底) refers to below, 『scattered』 (散) refers to emptiness (空), this is just explaining the name; if you want to explain the state of the substance, you must use the teaching to explain it. The article begins by saying four, and later says about the teaching, which is the completeness of the four teachings (四教). The Realm of Neither Perception Nor Non-Perception (非想非非想處天) is the bottom of the contaminated (有漏), emptiness is the bottom of the true truth (真諦), and marginal wisdom is the bottom of the mundane truth (俗諦), all are explained with the ultimate. In this way, the first one is the Tripitaka teaching (藏教), the second one is the common teaching (通教), the third one is the distinct teaching (別教), and the current Maitreya's Descent Sutra (《彌勒下生經》) is the perfect teaching (圓教). Taking the middle way as the bottom, in the four explanations, only the explanation of the bottom is mentioned, and not the scattered, because the bottom is the scattered, so it is not explained separately. 『Etc.』 (云云), it should be distinguished that the true truth and the middle way teachings each have two, so the bottom is different, and now it is opening and revealing the bottom of the middle way of the perfect teaching. 『From not relying』 (從不依止) etc., dwelling
下空並不依于上下人天。言「人天是二邊」者，約所表釋，人多滯著表有邊，天住凈福表空邊，居此空中以表中道。
「初五行半」等者，又二，初四行答師弟，次一行半答處所，于中又二，初半行正答處，次一行嘆菩薩德。「下三頌雙釋」者，于中又二：初二行半頌釋師弟，次半行頌釋處所。《經》不云「處」但云「久遠教化之」者，前正答中已云處竟，故但以時而釋處也。過去久遠於何處化化令入實，即空中也。言「云云」者，應消經文兩問雙釋之意，略如向辯。
「白佛」下準下文，此應先開為二：初騰疑，次請答。「執遠疑近」者，
問：
彌勒既不知其數、不識一人，云何得知久植善根？
答：
只由不知不識，並由佛嘆住處德業既多又深，豈近成佛之所化耶？
結請中《經》但舉難信者托物不信拒而擊佛，令必有答。「色美」等者，以色等為喻者，總在年少為言耳。「指百歲」等者，先略合譬，次敘。「淮北諸師用譬釋譬」者，先釋譬，次合。釋譬言「子不服藥」者，且據不現劣應之身而云「不服」，仍以勝表本故云「百歲」，既云「若佛及佛」則顯彌勒不知。次「如來」下今合譬，今師用之故無非斥，合文仍略。言「如來橫服垂應藥」者，智契深理，由豎
【現代漢語翻譯】 現代漢語譯本
『下空並不依于上下人天』。意思是說，這個『空』並不依賴於上下的人道和天道眾生。說『人天是二邊』，是就所要表達和解釋的內容而言，人道眾生大多執著于『有』的邊見，天道眾生則安住在清凈的福報中，執著于『空』的邊見，而安住于這個『空』中，才能以『空』來體現中道。
『初五行半』等，又分為兩部分，前四行回答師弟（指釋迦摩尼佛和彌勒菩薩）的提問，接下來的一行半回答處所（指這些菩薩所居住的地方）的問題。其中又分為兩部分，前半行正面回答處所的問題，后一行讚歎菩薩的德行。『下三頌雙釋』，其中又分為兩部分：前兩行半用頌文解釋師弟，後半行用頌文解釋處所。《維摩詰經》沒有說『處』，只說『久遠教化之』，是因為前面正面回答中已經說了處所，所以只用時間來解釋處所。過去久遠的時間裡在什麼地方教化，教化他們進入實相？就是在空中。說『云云』，應該理解經文兩問雙重解釋的意思，大略像前面所辯論的那樣。
『白佛』下，按照下文的結構，這裡應該先分為兩部分：首先提出疑問，然後請求解答。『執遠疑近』，
問：
Maitreya（彌勒，未來佛）既然不知道他們的數量，也不認識其中的任何一個人，怎麼能知道他們久遠以來就種植了善根呢？
答：
正因為不知道，不認識，並且因為佛讚歎他們居住的地方的功德事業既多又深，難道是近期才成就佛道的人所教化的嗎？
總結請求中，《維摩詰經》只舉出難以置信的人，借用外物不相信而反駁佛，讓佛必定要回答。『色美』等，用色相等來比喻，總是在年輕的時候說的。『指百歲』等，先簡略地合攏比喻，然後敘述。『淮北諸師用譬釋譬』，先解釋比喻，然後合攏。解釋比喻說『子不服藥』，姑且根據不示現低劣應化之身而說『不服』，仍然用殊勝來顯示根本，所以說『百歲』，既然說『若佛及佛』，就顯示了Maitreya（彌勒）不知道。接下來『如來』下，現在合攏比喻，因為今師使用它，所以沒有非議，合攏的文字仍然簡略。說『如來橫服垂應藥』，智慧契合深奧的道理，通過豎立
【English Translation】 English version
'The lower emptiness does not rely on the upper and lower humans and devas (devas, gods)'. This means that this 'emptiness' does not depend on the beings in the upper and lower realms of humans and devas. Saying 'humans and devas are two extremes' refers to what is to be expressed and explained. Most human beings are attached to the extreme of 'existence', while devas dwell in pure blessings, attached to the extreme of 'emptiness'. Only by dwelling in this 'emptiness' can one embody the Middle Way through 'emptiness'.
'The first five and a half lines' etc., are further divided into two parts. The first four lines answer the questions of the teacher and disciple (referring to Shakyamuni Buddha and Maitreya Bodhisattva), and the next one and a half lines answer the question of the place (referring to the place where these Bodhisattvas reside). Among them, it is further divided into two parts: the first half line directly answers the question of the place, and the latter line praises the virtues of the Bodhisattvas. 'The following three verses explain both', which is further divided into two parts: the first two and a half lines use verses to explain the teacher and disciple, and the latter half line uses verses to explain the place. The Vimalakirti Sutra does not say 'place', but only says 'long-term teaching', because the place has already been mentioned in the previous direct answer, so only time is used to explain the place. Where did the teaching take place in the distant past, leading them to enter reality? It is in emptiness. Saying 'etc.' should be understood as the meaning of the two questions and double explanations in the sutra, roughly as discussed earlier.
'Speaking to the Buddha' below, according to the structure of the following text, this should first be divided into two parts: first, raising doubts, and then requesting answers. 'Grasping the distant and doubting the near',
Question:
Since Maitreya (the future Buddha) does not know their number and does not recognize any of them, how can he know that they have planted good roots for a long time?
Answer:
Precisely because he does not know and does not recognize them, and because the Buddha praises the merits and deeds of their dwelling place as being both numerous and profound, how could they be taught by someone who has recently attained Buddhahood?
In the concluding request, the Vimalakirti Sutra only cites those who are difficult to believe, using external objects to disbelieve and refute the Buddha, so that the Buddha must answer. 'Beautiful appearance' etc., using beautiful appearance etc. as metaphors is generally said in youth. 'Referring to a hundred years' etc., first briefly combine the metaphors, and then narrate. 'The teachers of Huai Bei use metaphors to explain metaphors', first explain the metaphors, and then combine them. Explaining the metaphor says 'the child does not take medicine', tentatively based on not manifesting an inferior manifested body and saying 'does not take', still using the superior to show the root, so it says 'a hundred years', since it says 'if Buddha and Buddha', it shows that Maitreya does not know. Next, 'Tathagata' below, now combine the metaphors, because the present teacher uses it, so there is no criticism, the combined text is still brief. Saying 'Tathagata horizontally takes the medicine of descending response', wisdom accords with profound principles, through erecting
服於真諦之藥，處處益物，乃由橫服垂應之藥。真諦藥者，假即空故，權即實故，自行冥故。垂應藥者，空即假故、實即權故、化他起故，如是初心由橫豎不二之妙藥也。此之三藥無前無後，真諦藥者，以治病故。垂應藥者，以還年故。不二藥者，以延壽故。以還年故雖老而少，現不二身故云「本地」。「九次第定是善入」者，從禪至禪無間入故。「奮迅是善出」者，從禪至禪皆經散心，以散名「出」。「超越是善住」者，雖經起散住禪宛然。「畢法性為善入」者，「畢」者窮也，窮法性故。「首楞嚴」者，能現威儀故。「王三昧」者，如王安國故。此中約教藏通同者，所證同故。「據因為善習」等者，自淺階深故云「次第」。言「云云」者，善出善住皆應從果立名，因皆善習如向分別。此中不論本跡者，既是本中弟子未須論跡。「信者即增道」下「云云」者，未來稟權多疑遠本，應須委約諸方便教明不信者，消今文意，今文並約久成明信而論增道，增道必損生，具如后品。
釋壽量品
初文所以不明四悉為因緣釋者，即前品未得四悉益者，今此答竟即是四益。此中為二：初引古通釋，次正釋品。初文又四：初明諸師異解，次「前代」下縱諸師以破光宅，三「鷸蚌」下今四句釋。四「問」下問答料簡。
初睿師敘意者，舉分身以釋壽量，而以理況事，並舉不足以釋足意，明壽而非壽方名為壽，身而不身乃可為身，並由得理能現身壽，故云「然則」等也。所以初句壽得理故方非長而長，次句身得理故乃異而無異，壽既數而非數，身亦分無所分，以理性非量故不可以數求，法身非形故無得以身取，分身既以法身為身，壽量亦以常壽作壽，故便引普賢多寶而為興類。普賢居菩薩極位，尚名為賢，可表伽耶成亦非成，多寶滅度甚久而出證經，預表雙林滅亦非滅，今謂以非壽釋壽，理實如然。但似不答所問，彌勒問踴出菩薩從誰發心等，意疑伽耶成來未久，如何所化身相難思，本既不疑長壽，何須以非長而長為答？但先以長為答顯所化多，長壽之由其唯法報，是故今以三身釋之。《法華論》意亦復如是。
河西與睿意同詞劣，意云：應身本是法身，法身真化分而不分，故云不異。無生無滅故云理一。故以多寶滅而非滅，用釋釋迦量即無量，故云「與太虛齊」等。若爾，引多寶現不云密表，應當多寶現即是釋迦長壽，何須更名壽量品耶？況但是法身而失報應，若言釋迦量即無量，只可顯未來長壽，與《大經》同，如何得知過去壽量耶？故今先知壽無量劫，然始方云不思議一。
道場觀意，以《法華》為乘始，
【現代漢語翻譯】 現代漢語譯本： 最初，睿師解釋經文的意旨時，引用佛陀的分身來解釋其壽命的久遠，並且用道理來比況事相，但即使這樣並舉，仍然不足以完全表達經文的深意。要明白，所謂的壽命，如果不是執著于壽命的壽命，才可稱之為真正的壽命；所謂的分身，如果不是執著于分身的分身，才可以稱之為真正的分身。這些都是因為證得了真理，才能顯現出佛陀的身和壽命，所以說『然則』等等。因此，第一句說，壽命因為證得了真理，所以才不是長而長；第二句說，分身因為證得了真理，所以才不同而無不同。壽命既然是可數又不可數，分身也是可分又無所分，因為理性是無法衡量的，所以不能用數字來尋求；法身沒有形狀，所以無法用身體來獲取。分身既然是以法身為身，壽命也以常壽作為壽命，所以就引用普賢菩薩和多寶佛來作為例證。普賢菩薩居於菩薩的極高地位，尚且名為『賢』，可以表明在菩提樹下成道，也是非成而成；多寶佛滅度很久卻出現來證明經典，預示著釋迦牟尼佛在雙林樹下的涅槃，也是滅而非滅。現在說用非壽命來解釋壽命，道理確實如此。但似乎沒有回答所提出的問題，彌勒菩薩問從地下涌出的菩薩是從誰那裡發心的等等，意思是懷疑釋迦牟尼佛在菩提樹下成道以來時間不長，怎麼所教化的菩薩的身相如此難以思議。原本沒有懷疑佛陀的長壽，何須用非長而長來回答？但先用長來回答，是爲了顯示所教化的人很多，長壽的原因大概是因為法身和報身。所以現在用三身來解釋。《法華論》的意旨也是如此。 河西的解釋與睿師的意旨相同，只是文辭略遜一籌。他的意思是，應身本來就是法身，法身的真化是可分又不可分，所以說『不異』。無生無滅，所以說『理一』。所以用多寶佛滅度而非滅度，來解釋釋迦牟尼佛的壽命就是無量，所以說『與太虛齊』等等。如果這樣，引用多寶佛出現，不說是秘密地表明，應當是多寶佛的出現就是釋迦牟尼佛的長壽，何須再名為《壽量品》呢？況且只是法身而失去了報身和應身，如果說釋迦牟尼佛的壽命就是無量，只可以顯示未來長壽，與《大般涅槃經》相同，如何得知過去壽命呢？所以現在先知道壽命是無量劫，然後才說不可思議。 道場觀的意旨，認為《法華經》是乘的開始。
【English Translation】 English version: Initially, when Master Rui explained the meaning of the scripture, he cited the Buddha's manifestations to explain the longevity of his life, and used reason to compare with phenomena. However, even this combined explanation was insufficient to fully express the profound meaning of the scripture. It must be understood that so-called lifespan, if it is not a lifespan attached to lifespan, can be called true lifespan; so-called manifestations, if they are not manifestations attached to manifestations, can be called true manifestations. These are all because one has attained the truth, then can manifest the Buddha's body and lifespan, so it is said 'therefore' and so on. Therefore, the first sentence says that lifespan, because it has attained the truth, is therefore not long and long; the second sentence says that manifestations, because they have attained the truth, are therefore different and not different. Since lifespan is both countable and uncountable, manifestations are also divisible and indivisible, because rationality is immeasurable, so it cannot be sought with numbers; the Dharmakaya has no form, so it cannot be obtained with the body. Since manifestations take the Dharmakaya as the body, lifespan also takes eternal life as lifespan, so they cite Samantabhadra Bodhisattva (Puxian Pusa) and Prabhutaratna Buddha (Duobao Fo) as examples. Samantabhadra Bodhisattva is in the highest position of Bodhisattvas, and is still called 'Worthy', which can indicate that enlightenment under the Bodhi tree is also non-enlightenment and enlightenment; Prabhutaratna Buddha, who has been extinct for a long time, appears to prove the scripture, foreshadowing Shakyamuni Buddha's (Shijiamouni Fo) Nirvana under the twin Sala trees, which is also extinction and non-extinction. Now saying that using non-lifespan to explain lifespan, the principle is indeed so. But it seems that the question raised has not been answered. Maitreya Bodhisattva (Mile Pusa) asked from whom the Bodhisattvas emerging from the earth had their minds set, etc., meaning that he doubted that Shakyamuni Buddha's enlightenment under the Bodhi tree had not been long, how could the appearances of the Bodhisattvas he taught be so inconceivable. Originally, there was no doubt about the Buddha's longevity, why use non-long and long to answer? But first using long to answer is to show that there are many people who have been taught, and the reason for longevity is probably because of the Dharmakaya and Sambhogakaya. Therefore, now use the Trikaya to explain it. The meaning of the Treatise on the Lotus Sutra is also the same. Hexi's explanation is the same as Master Rui's intention, but the wording is slightly inferior. His meaning is that the Nirmanakaya is originally the Dharmakaya, and the true transformation of the Dharmakaya is divisible and indivisible, so it is said 'not different'. No birth and no death, so it is said 'principle is one'. Therefore, using Prabhutaratna Buddha's extinction and non-extinction to explain Shakyamuni Buddha's lifespan is immeasurable, so it is said 'equal to the great void' and so on. If so, citing Prabhutaratna Buddha's appearance does not say it is secretly indicating, it should be that Prabhutaratna Buddha's appearance is Shakyamuni Buddha's longevity, why rename it the Chapter on the Duration of Life? Moreover, it is only the Dharmakaya and loses the Sambhogakaya and Nirmanakaya. If it is said that Shakyamuni Buddha's lifespan is immeasurable, it can only show future longevity, which is the same as the Mahaparinirvana Sutra, how can we know the past lifespan? Therefore, now we first know that lifespan is immeasurable kalpas, and then we say it is inconceivable. The meaning of Daocheng Guan is that the Lotus Sutra is the beginning of the vehicle.
以《涅槃》為乘終，終始隔部，所以不可。等是隔部，何不以《華嚴》為乘始？若以會歸為乘始者，教行人理一切皆會，會已無始亦復無終。若跡門為乘始者，又不全然。若但乘始，何故法說中明佛智等，譬喻說中明至道場，因緣說中雲至寶所？所以初釋惟初中五句，意云今之與昔或已入住行向地等，入復增進，唯有一分鈍根聲聞，於此終開仍入初住，豈名乘始？若初住名始，彈指如何？故不依此能判經部。若《涅槃》澄神為乘終者，說《大經》時十仙諸外道並初發心，復無量人退菩提心。又《法華》之始則在物機，《涅槃》澄神約于教主，由《法華》教主久成，故《涅槃》澄神不滅。又滅影為息跡，則《法華》猶跡，澄神為本，非今經本，應知今經以久遠實成為本，中間今日示成為跡，若依他釋本跡二門俱屬乘始。若不釋本直於跡中明始終者，具如《玄》文乘妙中說。注家先舉非存亡出修夭為非壽量，用釋壽量。次明壽量意。然釋兩字，仍似顛倒。存亡之數是量，修夭之限是壽；一期曰壽，壽內之數曰量故也。次「法身」下明意者，重舉向非壽非量之體，非形牒非壽，非年牒非量。此違《論》文。「使大士」下正明說壽量意，意令菩薩修踐極照，令知如來遠壽之體。是大士智之所游，所游既深故云「踐極」。達彼非
壽故名為「照」。「不以」兩字貫下百年，「期頤」者，「期」要也，「頤」養也。百歲之人不知衣食，要假孝子而扶養之。今佛不然，故云「不以」。
生公意者，雖亦明無長無短長短恒存，故與上三家其意稍別，仍闕注家說壽意也。于中初明伽耶色身形壽不實，用為法身無壽之表。「然則」下以形例壽，萬形一致，顯身份而不分；古今為一，明壽量即非量。「古亦今也」下明今古不二，當不思議一。然準今文先須辯長，後方明一。言「古亦今」者，明本佛古不異伽耶之今。「今亦古」者，明伽耶今不殊本佛之古。「無時不有」下重釋形壽。「無時不有」釋壽也。「無處不在」釋形也。無時不有非獨今日，無處不在豈專伽耶？「若有時」下明形壽在物，應非有無。次「是以」下只指近成即久成也，故云「伽耶是也」。次「伽耶是者」下，轉釋也。雖指其是謂近非近。「伽耶既非」下，明短既非短長亦非長。次「長短」下，真俗相對以釋長短，真乃長短斯盡，俗則長短恒存。生公意云：一身之處三身備矣，近成之果與遠果同，故八十之壽即無量壽。道理雖然，須先各判方可融通。驗前諸師偏得片意，並以法身為極皆違《論》文。《論》文但指過去報壽為長，何得用法身非壽以釋？法身非壽諸教常談，但未曾說久
成遠壽，故知尚不及於注家踐極及以生公長短恒存。然不云恒存之長，諸經未說，當知消當文非無一意，釋遠趣出自一家，故說佛慧彼此悉同，若論遠壽一向須異。
「前代」下卻存諸釋，諸釋皆不以壽量為無常，光宅乃以壽量為延壽，若約今師三身四句，望諸師意並無可存。「又惑」下引古師難。次「今為」下通難，先略破古人，次正釋，先引事云「鷸蚌相扼」等者，引《春秋》事，具如《止觀》第五記。但用事不同，彼但借相扼之言，此正用乘弊之意。「我乘」下正釋。今如強秦，使常無常家如燕趙也。「及金光明」者，彼第一卷〈壽量品〉云：「相信菩薩自思惟言：何緣釋迦壽命短促，方八十年？如佛所說二因長壽，一者不殺，二者施食。佛無量劫具足十善，云何短促？思是事時，其室自然廣博嚴事，因見如來希有瑞相，乃感四佛為其說偈。偈云：諸水滴山斤地塵，空界可知其數，無有能知如來壽者。」品文具有此義者，即此品後文具三身義，還攬此三分為四句，是故應知今品題意跡中指本，本具三身故不偏執常與無常。今正應以本地之長用開跡短，曉長本已，方達本理無復長短，故借跡中三身四句對本以釋。當知本跡俱具四句，本四俱本、跡四俱跡。
「問若壽量」等者，《涅槃》亦云「惟佛與
【現代漢語翻譯】 成遠壽（一種觀點），因此要知道即使是註釋家的理解也比不上踐極（一種觀點），以及就像生公（竺道生）的觀點，長處和短處總是並存的。然而，如果不是說總是並存的長處，那麼在各種經典中沒有提到，應當知道消當文（一種解釋方法）並非沒有道理，釋遠趣（一種觀點）出自同一家，因此說佛的智慧彼此完全相同，如果討論遠壽（一種觀點），則必須有所不同。 在『前代』之後卻保留了各種解釋，各種解釋都不認為壽量（佛的壽命）是無常的，光宅（光宅寺）卻認為壽量是延壽，如果按照現在的老師的三身四句（佛的三種身和四種說法），那麼期望各種老師的觀點都是不可取的。『又惑』之後引用古代老師的疑問。接下來『今為』之後是通用的疑問，首先簡要地駁斥古人，然後正式解釋，首先引用事例說『鷸蚌相扼』等，引用《春秋》的事例，具體如《止觀》第五卷的記載。但使用事例不同，他們只是借用相互扼制的說法，這裡正是使用乘虛而入的含義。『我乘』之後是正式的解釋。現在就像強大的秦國，使常無常家就像燕趙一樣。『及金光明』，那部經的第一卷〈壽量品〉說：『相信菩薩自己思考說：什麼緣故釋迦牟尼佛的壽命短促，只有八十年？如佛所說有兩個原因可以長壽，一是戒殺，二是佈施食物。佛在無量劫中具足十善，為什麼壽命短促？思考這件事的時候，他的房間自然變得廣闊莊嚴，因此看到了如來稀有的瑞相，於是感動了四佛為他說偈。偈語說：諸水滴、山斤、地塵，空界的數量可以知道，沒有人能夠知道如來的壽命。』品文具有這個含義，就是這部經後面的文字具有三身義，還把這三身份為四句，因此應該知道這部經的題意是指跡中指本，本具三身所以不偏執常與無常。現在正應該用本地的長處來開啟跡短，明白長本之後，才能通達本理沒有長短，所以借用跡中三身四句來對本進行解釋。應當知道本跡都具有四句，本四句都是本，跡四句都是跡。 『問若壽量』等，《涅槃經》也說『只有佛與
【English Translation】 Cheng Yuanshou (a viewpoint), therefore know that even the understanding of commentators is not as good as Jian Ji (a viewpoint), and like the viewpoint of Sheng Gong (Zhu Daosheng), strengths and weaknesses always coexist. However, if it is not said that the strengths that always coexist, then it is not mentioned in various scriptures, it should be known that Xiao Dangwen (a method of interpretation) is not without reason, Shi Yuanqu (a viewpoint) comes from the same family, therefore it is said that the wisdom of the Buddhas is completely the same, if discussing Yuanshou (a viewpoint), then it must be different. After 'Former Generations' are preserved various interpretations, all interpretations do not consider Shouliang (Buddha's lifespan) to be impermanent, Guangzhai (Guangzhai Temple) considers Shouliang to be prolonging life, if according to the current teacher's Three Bodies and Four Sentences (the Buddha's three bodies and four statements), then expecting the views of various teachers is not advisable. After 'Also Confused' quotes the questions of ancient teachers. Next, after 'Now For' is a general question, first briefly refuting the ancients, then formally explaining, first citing examples saying 'Snipe and clam grapple' etc., citing the examples of the 'Spring and Autumn Annals', specifically as recorded in the fifth volume of 'Zhi Guan'. But the use of examples is different, they only borrow the saying of mutual restraint, here it is precisely using the meaning of taking advantage of weakness. After 'I Take Advantage' is the formal explanation. Now it is like the powerful Qin State, making the permanent and impermanent families like Yan and Zhao. 'And the Golden Light Sutra', the first volume of that sutra, 'Lifespan Chapter' says: 'The Trusting Bodhisattva himself thinks: What is the reason that Shakyamuni Buddha's lifespan is short, only eighty years? As the Buddha said, there are two reasons for longevity, one is not killing, and the other is giving food. The Buddha has fulfilled the ten virtues in countless kalpas, why is the lifespan short? When thinking about this matter, his room naturally becomes vast and solemn, therefore he sees the rare auspicious signs of the Tathagata, and then is moved by the four Buddhas to say verses for him. The verses say: The number of water droplets, mountain weights, earth dust, and the void can be known, no one can know the lifespan of the Tathagata.' The text of the chapter has this meaning, that is, the text after this chapter has the meaning of the Three Bodies, and also divides these Three Bodies into Four Sentences, therefore it should be known that the meaning of the title of this chapter refers to the origin in the traces, the origin has the Three Bodies, so it does not cling to permanence and impermanence. Now it should be using the length of the local origin to open the shortness of the traces, after understanding the long origin, then one can understand the principle of the origin without length or shortness, so borrowing the Three Bodies and Four Sentences in the traces to explain the origin. It should be known that both the origin and the traces have Four Sentences, the Four Sentences of the origin are all the origin, and the Four Sentences of the traces are all the traces. 'Question If Lifespan' etc., the 'Nirvana Sutra' also says 'Only the Buddha and
佛其壽無量，無量故常」，明常既同，經應不別；經部雖異，二常何殊？答中為二，先反質令同，次分別辯異。初「反質」者，一乘既同，俱常何咎？《大經》云「一切眾生悉一乘故」，其部雖異，常理何殊？若部異常殊，亦應部殊乘別。「云云」者，雖如向述，亦應更立名異義同，而為多並。「分別答者」，先《涅槃》，次《勝鬘》。初「涅槃」者，明常雖同廣略稍別，亦應結云豈廣略別令常不同？次文云「為一明一」者，三外之一自為一機，非會三一故但云一。部屬方等、對斥偏三，未至法華不應云「會」。「云云」者，亦應更云，帶不帶異，一乘何殊？亦應具約五時明會不會一乘共別。
次「問近成是方便」等者，今師假設，先引《華嚴》、《大經》以定。次「若爾法華」下引《法華》，于《華嚴》、《大經》為妨，《法華》若興皆開成遠，則法華中無複方便，何故本后不輕卻近？「當知」下結難。「若爾會三」下，以跡例本，本門開已更近，亦應跡門會已不會，應知此中文略。須先結云跡門會已無更不會，所以本門遠已無更不遠，縱不輕中更明近跡，不可長壽更令短促。次「若爾」下重以跡例本，以定道同，故一切諸佛悉皆爾也。「若爾」下難諸佛壽同，何獨釋迦長壽可嘆？「若獨」下結難，若獨釋迦
【現代漢語翻譯】 現代漢語譯本 『佛的壽命是無量的，因為無量所以是常』，如果常的含義相同，那麼經典的內容應該沒有區別；即使經典所屬的部類不同，這兩個『常』又有什麼區別呢？回答中分為兩部分，首先反過來質問使之相同，然後分別辨別差異。最初的『反質』是指，既然一乘（Ekayana，唯一佛乘）相同，都說是常又有什麼過錯呢？《大經》（Mahāparinirvāṇa Sūtra，《大般涅槃經》）說『一切眾生都因一乘的緣故』，即使經典所屬的部類不同，常的道理又有什麼區別呢？如果因為部類不同常的含義就不同，也應該因為部類不同一乘的含義也不同。 『云云』是指，即使像前面所說的那樣，也應該另外建立名稱不同但意義相同的說法，從而形成多種並列。『分別回答』是指，先說《涅槃經》（Nirvana Sutra，《涅槃經》），再說《勝鬘經》（Śrīmālādevī Siṃhanāda Sūtra，《勝鬘師子吼經》）。最初的『涅槃』是指，常的含義雖然相同，但廣略上稍有區別，也應該總結說難道因為廣略上的區別就使得常的含義不同嗎？後面的文字說『爲了一個而說明一個』，是指三外之一（指聲聞、緣覺、菩薩三乘之外的唯一佛乘）自然成為一個機緣，不是會合三乘為一，所以只說一。經典屬於方等部（Vaipulya，方廣經典），是針對斥責偏三乘的說法，在未達到《法華經》（Lotus Sutra，《妙法蓮華經》）的境界時不應該說『會合』。 『云云』是指，也應該進一步說，帶與不帶的區別，一乘又有什麼區別呢？也應該詳細地用五時教（Five Periods of Teaching）來說明會不會一乘的共同和區別。 其次，『問近成是方便』等，是今師（指當時的論師）的假設，先引用《華嚴經》（Avataṃsaka Sūtra，《華嚴經》）、《大經》來確定。其次，『若爾法華』下引用《法華經》，對於《華嚴經》、《大經》來說是妨礙，《法華經》如果興盛都是開顯成就久遠之果，那麼《法華經》中就沒有方便之說了，為什麼本門和跡門不輕視近成之果呢？『當知』下總結這個詰難。『若爾會三』下，用跡門（Traces Teaching）來比喻本門（Origin Teaching），本門開顯之後更加久遠，也應該跡門會合之後不再會合，應該知道這段文字中有所省略。需要先總結說跡門會合之後沒有不再會合的情況，所以本門久遠之後沒有不再久遠的情況，即使在不輕菩薩（Sadāparibhūta，常不輕菩薩）中進一步說明近跡，也不可以長壽佛（Tathāgata-jīvita-parivarta，如來壽量品）更加短促。其次，『若爾』下再次用跡門來比喻本門，因為確定了道是相同的，所以一切諸佛都是這樣。 『若爾』下詰難諸佛的壽命相同，為什麼只有釋迦牟尼佛（Śākyamuni，釋迦牟尼）的長壽值得讚歎？『若獨』下總結這個詰難，如果只有釋迦牟尼佛（Śākyamuni，釋迦牟尼）
【English Translation】 English version 『The Buddha's lifespan is immeasurable, and because it is immeasurable, it is constant.』 If the meaning of 『constant』 is the same, then the content of the scriptures should be no different; even if the scriptures belong to different categories, what is the difference between these two 『constants』? The answer is divided into two parts: first, question it in reverse to make them the same, and then distinguish the differences. The initial 『reverse questioning』 refers to, since the Ekayana (One Vehicle) is the same, what is wrong with saying that both are constant? The Mahāparinirvāṇa Sūtra says, 『All sentient beings are due to the One Vehicle,』 even if the scriptures belong to different categories, what is the difference in the principle of constancy? If the meaning of 『constant』 is different because of the different categories, then the meaning of the One Vehicle should also be different because of the different categories. 『Et cetera』 refers to, even as mentioned earlier, one should also establish different names but the same meaning, thereby forming multiple parallels. 『Separate answers』 refers to, first discussing the Nirvana Sutra, and then the Śrīmālādevī Siṃhanāda Sūtra. The initial 『Nirvana』 refers to, although the meaning of 『constant』 is the same, there are slight differences in breadth and brevity, one should also conclude by asking, 『Does the difference in breadth and brevity make the meaning of 『constant』 different?』 The later text says, 『To explain one for one,』 which means that one of the three outside (referring to the One Buddha Vehicle outside the three vehicles of Śrāvaka, Pratyekabuddha, and Bodhisattva) naturally becomes an opportunity, not merging the three vehicles into one, so it is only called one. The scripture belongs to the Vaipulya (expansive) category, which is aimed at refuting the biased three vehicles, and one should not say 『merge』 before reaching the realm of the Lotus Sutra. 『Et cetera』 refers to, one should also further say, 『What is the difference between having and not having, what is the difference in the One Vehicle?』 One should also explain in detail the commonalities and differences of the One Vehicle using the Five Periods of Teaching. Next, 『Asking whether near attainment is expedient,』 etc., is the assumption of the current teacher (referring to the commentators of the time), first citing the Avataṃsaka Sūtra and the Mahāparinirvāṇa Sūtra to confirm. Next, 『If so, the Lotus Sutra』 below cites the Lotus Sutra, which is an obstacle to the Avataṃsaka Sūtra and the Mahāparinirvāṇa Sūtra. If the Lotus Sutra flourishes, it all reveals the achievement of a distant fruit, then there is no expedient means in the Lotus Sutra, why do the original and trace teachings not belittle the near attainment? 『It should be known』 below concludes this difficulty. 『If so, merging the three』 below, uses the Trace Teaching to compare the Origin Teaching. After the Origin Teaching is revealed, it is even more distant, and the Trace Teaching should also not merge after merging. It should be known that there are omissions in this passage. It is necessary to first conclude that there is no case where the Trace Teaching does not merge after merging, so there is no case where the Origin Teaching is not distant after being distant. Even if the near traces are further explained in the Sadāparibhūta (Never Disparaging Bodhisattva), the long-lived Buddha (Tathāgata-jīvita-parivarta, Chapter on the Duration of the Life of the Tathagata) cannot be made shorter. Next, 『If so』 below, again uses the Trace Teaching to compare the Origin Teaching, because it is determined that the path is the same, so all Buddhas are like this. 『If so』 below, questions why the lifespans of all Buddhas are the same, why is only the long lifespan of Śākyamuni Buddha worthy of praise? 『If only』 below concludes this difficulty, if only Śākyamuni Buddha
壽長，則有佛道不同之過，故云「前諸義壞」。答意者，舍異從同，一切諸佛悉皆如此，故云「亦然」。意在同顯實本，不必長短悉齊。「又諸菩薩」下引證，且引愿長，豈即全等？「此即」下結同。「亦不偏言」者，明常壽等，顯往時異長短不同，望未來常一向平等，故諸佛顯本各有遠近，若論壽體無得復云一近一遠，故諸菩薩聞長壽已，亦愿未來說報身壽，如今釋迦但開跡已無復近遠。「故知」下明本跡體用，體用即法應相望，若應跡相望不無近遠，約近跡應望本初應得有近遠，故對緣長短無別長短。所以不云報身長者，欲以法身亡其長短。又欲顯于諸佛道同，其實開三佛道可同，事成久近不可同也。以是方可破他諸師，故云「諸師不可師也」。
問：
既云遠成真實近成方便者，亦可云近成真實遠成方便不？
答：
若初住中本下跡高被物說遠，即其事也。故諸菩薩發願利物，隨四悉益亦可說長。
問：
若爾，那知釋迦不是初住？
答：
今顯實已不復隱本，故知非也。是則初住說長為權，開權說近為實。既有本下跡高，亦有本近跡遠，用此高下開諸經中長短俱常。既了諸經長短俱常，自曉今經久遠之本，唯云常者尚未可依，驗知諸師計無常者不可依也。
【現代漢語翻譯】 現代漢語譯本： 如果壽命長，就會有佛道不同的過失，所以說『前面所說的義理就壞了』。回答的意思是，捨棄不同之處，取其相同之處，一切諸佛都是這樣，所以說『也是這樣』。意思是共同顯現真實的根本，不必長短完全一致。『又諸菩薩』以下是引證，且只引用願力長久，難道就完全相等嗎？『此即』以下是總結相同之處。『也不偏頗地說』，是說明常壽等，顯現過去長短不同，期望未來永遠平等，所以諸佛顯現本源各有遠近，如果論壽命的本體，就不能再說一個近一個遠，所以諸菩薩聽聞長壽之後，也希望未來所說的報身壽命，如今釋迦牟尼佛只是開啟了事跡，已經沒有遠近之分。『所以知道』以下是說明本跡的體和用，體和用就是法身和應身相互對應，如果應身和事蹟相互對應，不能沒有遠近，從近的事蹟應身來看本初應身，應該有遠近，所以對於因緣的長短，沒有特別的長短。所以不說報身長，是想用法身來消除長短的觀念。又想顯現諸佛的道是相同的，其實開啟三佛的道是可以相同的，事情成就的久遠和近卻不能相同。用這個道理才可以駁倒其他的法師，所以說『各位法師是不可以傚法的』。
問： 既然說遠成佛是真實，近成佛是方便，也可以說近成佛是真實，遠成佛是方便嗎？
答： 如果在初住位中，從根本上來說是低下，從示現的跡象來說是高遠，被眾生認為說的是久遠，就是這種情況。所以諸菩薩發願利益眾生，隨著四種悉檀的利益，也可以說是長久的。
問： 如果這樣，怎麼知道釋迦牟尼佛不是初住位的菩薩呢？
答： 現在已經顯現真實，不再隱藏根本，所以知道不是。這就是初住位說長是權巧方便，開啟權巧方便說近是真實。既然有根本低下而示現高遠，也有根本近而示現遙遠，用這種高下關係來開啟諸經中長短都是常的說法。既然瞭解了諸經中長短都是常的道理，自然明白現在這部經所說的久遠之本，只說常的還不能依靠，驗證得知那些認為無常的法師是不可依靠的。
【English Translation】 English version: If the lifespan is long, there will be the fault of different Buddha-paths, hence it is said, 'The previous meanings are ruined.' The meaning of the answer is to abandon differences and follow similarities, all Buddhas are like this, hence it is said, 'Also thus.' The intention is to jointly reveal the true root, not necessarily that lengths are completely the same. The following 'Also, the Bodhisattvas' is a citation, merely citing the wish for longevity, how could it be entirely equal? 'This is' below concludes the similarity. 'Also not biasedly saying' clarifies constant lifespan, etc., revealing that past lengths are different, hoping that the future will always be equal, hence the Buddhas reveal their origins with varying distances. If discussing the essence of lifespan, one cannot say one is near and one is far. Therefore, after hearing of longevity, the Bodhisattvas also wish for the future retribution body lifespan, just as Shakyamuni Buddha now only opens the traces, and there is no longer near or far. 'Therefore know' below clarifies the substance and function of the root and traces. Substance and function are the Dharma body and the response body corresponding to each other. If the response body and traces correspond to each other, there cannot be no near or far. Considering the initial response body from the near traces, there should be near and far. Therefore, regarding the length of conditions, there is no separate length. The reason for not saying the retribution body is long is to eliminate the concept of length with the Dharma body. Also, it is to reveal that the paths of the Buddhas are the same. In reality, opening the paths of the three Buddhas can be the same, but the duration of the accomplishment cannot be the same. Only with this principle can other teachers be refuted, hence it is said, 'The various teachers are not to be followed.'
Question: Since it is said that becoming a Buddha far away is real and becoming a Buddha nearby is expedient, can it also be said that becoming a Buddha nearby is real and becoming a Buddha far away is expedient?
Answer: If, in the initial stage of dwelling (初住, Chū zhù - the first stage of the Bodhisattva path), the root is low and the traces are high, and beings perceive it as distant, then that is the case. Therefore, when Bodhisattvas make vows to benefit beings, according to the four siddhantas (四悉檀, Sì xī tán - four types of beneficial teachings), it can also be said to be long.
Question: If so, how do we know that Shakyamuni (釋迦牟尼, Shìjiāmóuní) is not in the initial stage of dwelling?
Answer: Now that the reality has been revealed, the root is no longer hidden, so we know it is not. Therefore, saying long in the initial stage of dwelling is expedient, and opening the expedient to say near is real. Since there is a root that is low and traces that are high, there is also a root that is near and traces that are far. Using this high and low relationship, we can open up the teachings in the sutras that say both long and short are constant. Since we understand that both long and short are constant in the sutras, we naturally understand the long-lasting root spoken of in this sutra. Merely saying constant is not yet reliable. Verifying and knowing that those teachers who believe in impermanence are not to be relied upon.
「問義推」等者，如向所說，《法華》明常道理實爾，據文不如《涅槃》常顯，故今經明常似無文據。答意者，詮教也，宗旨也。糟糠及橋並能詮教，能詮雖異失旨如糠。「問橋」具如《止觀》第十。此且通途以斥執者。「又教本」下別明化意。前雖通斥，今別明四悉，宜長宜短被物不同，即因緣也。「又文」下以部望部據多少論，非全無文，即約教也。「若隨多棄少」等者，忽若俱少則二經俱棄，非魔何謂？具如《涅槃》第七〈邪正品〉中，不知法身常住皆名魔說。又此經處處明法身者，略如向引，但名異義同，人便迷名而失其旨，若但隨名尚是魔說，況多少耶？亦如《玄》文同體異名中說，即是實相寶渚非如非異，平等大慧等。
「問既明法身」等者，若明法身無三德者，當知則非常住法身。答文可見。《論》文亦云「成就三身」，三身即是三德故也。
次正釋品名為二：先通，次別。初中先釋如來，次釋壽量。初云「通號」者，且指如來一名，餘九非無，初號最顯，具如下釋。具通三身並具十號，略如《止觀》第二記。次釋壽量，「詮量也」者，壽家之量故曰「詮量」，故釋「量」字「詮量十方三世三佛」等，故云也。次「今正」下結歸品意，乃指今之本佛何故爾耶？以如來名通，壽量亦
【現代漢語翻譯】 現代漢語譯本 關於『問義推』等等，就像之前所說的，《法華經》（《妙法蓮華經》）闡明了常的道理，這確實是這樣。但從文字表面來看，不如《涅槃經》（《大般涅槃經》）那樣明顯地宣揚常，所以這部經（《觀經》）闡明常，似乎沒有文字依據。回答的意義在於，這是詮釋教義，也是宗旨所在。糟糠和橋樑都能詮釋教義，但能詮釋的方式不同，如果失去了宗旨，就像糟糠一樣沒有價值。「問橋」的內容詳見《止觀》（《摩訶止觀》）第十卷。這裡只是用普遍的道理來駁斥那些執著的人。「又教本」以下分別闡明教化的意圖。前面雖然普遍地駁斥了，現在分別闡明四悉檀（四種普應根機的說法），宜長宜短，應被教化之物的不同，這就是因緣。「又文」以下從經典的數量多少來比較，並非完全沒有文字依據，這是從教義的角度來說的。「若隨多棄少」等等，如果兩者都很少，那麼兩部經都應該捨棄，如果不是魔，那又是什麼呢？詳見《涅槃經》第七〈邪正品〉中，不知道法身常住的，都叫做魔說。而且這部經處處闡明法身，簡略地就像前面引用的那樣，只是名稱不同，意義相同，人們就迷惑于名稱而失去了宗旨，如果只是追隨名稱，尚且是魔說，更何況是數量的多少呢？也像《玄》（《法華玄義》）中同體異名所說的那樣，就是實相寶渚，非如非異，平等大慧等等。
關於『問既明法身』等等，如果闡明法身而沒有三德（法身德、般若德、解脫德），那麼應當知道這不是常住的法身。答案在經文中可以找到。《論》（《大乘起信論》）中也說『成就三身』，三身就是三德的體現。
接下來正式解釋品名，分為兩部分：先是總的解釋，然後是分別的解釋。在總的解釋中，先解釋如來（Tathagata），然後解釋壽量（life span）。前面說『通號』，只是指如來這一個名號，其餘九個名號並非沒有，只是如來這個名號最顯著，具體內容如下面的解釋。如來具通三身（法身、報身、應身），並具足十號（如來十號），簡略的內容見《止觀》第二卷的記載。接下來解釋壽量，『詮量也』，是壽命的衡量，所以叫做『詮量』，所以解釋『量』字為『詮量十方三世三佛』等等，所以這樣說。接下來『今正』以下總結歸納品名的意義，是指現在的本佛（original Buddha）為什麼是這樣的呢？因為如來這個名稱是通用的，壽量也是。
【English Translation】 English version Regarding 『Q&A on Meaning and Inference』 etc., as mentioned before, the Lotus Sutra (Saddharma Puṇḍarīka Sūtra) clarifies the principle of permanence, which is indeed the case. However, from the surface of the text, it does not explicitly proclaim permanence as clearly as the Nirvana Sutra (Mahāparinirvāṇa Sūtra). Therefore, this sutra (referring to the current sutra being discussed, likely the Visualization Sutra) clarifies permanence seemingly without textual basis. The meaning of the answer lies in interpreting the teachings and the essence. Chaff and bridges can both interpret the teachings, but the ability to interpret differs, and losing the essence is like chaff, worthless. The content of 『Questioning the Bridge』 is detailed in the tenth volume of Mohe Zhiguan (Mahā Samatha-vipassanā). This is just a general way to refute those who are attached. 『Moreover, the teaching』 below separately clarifies the intention of transformation. Although the previous refutation was general, now it separately clarifies the four siddhāntas (four types of teachings that accord with the capacity of beings), suitable for long or short, depending on the differences in the beings to be taught; this is causation. 『Moreover, the text』 below compares the amount of textual evidence from sutra to sutra; it is not entirely without textual basis, which is from the perspective of the teachings. 『If one abandons the lesser for the greater』 etc., if both are few, then both sutras should be abandoned. If it is not a demon, then what is it? Detailed in the seventh chapter, 『Right and Wrong,』 of the Nirvana Sutra, those who do not know that the Dharmakaya (Dharmakāya) is permanent are all called demonic teachings. Moreover, this sutra clarifies the Dharmakaya everywhere, briefly as quoted before, but the names are different, and the meanings are the same. People are confused by the names and lose the essence. If one only follows the names, it is still demonic teaching, let alone the amount? It is also like what is said in Profound Meaning of the Lotus Sutra (Fa Hua Xuan Yi) regarding the same substance with different names, which is the treasure island of reality, neither like nor unlike, equal great wisdom, etc.
Regarding 『Questioning that the Dharmakaya is already clear』 etc., if one clarifies the Dharmakaya without the three virtues (Dharmakāya virtue, Prajñā virtue, and Liberation virtue), then one should know that it is not the permanent Dharmakaya. The answer can be found in the sutra text. The Treatise (likely referring to the Awakening of Faith in the Mahayana (Mahāyāna-śraddhotpāda-śāstra)) also says, 『Accomplishing the three bodies,』 and the three bodies are the manifestation of the three virtues.
Next, formally explaining the title of the chapter is divided into two parts: first, a general explanation, and then a separate explanation. In the general explanation, first explain Tathagata (Tathāgata), then explain lifespan (life span). The previous statement 『common title』 only refers to the single title of Tathagata; the other nine titles are not absent, but the title of Tathagata is the most prominent, with specific content in the explanation below. The Tathagata encompasses the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya) and possesses the ten titles (Ten epithets of a Buddha), with brief content recorded in the second volume of Mohe Zhiguan. Next, explaining lifespan, 『measuring,』 is the measurement of life, so it is called 『measuring,』 so explaining the word 『measuring』 as 『measuring the Buddhas of the ten directions and three times』 etc., so it is said. Next, 『Now, correctly』 below summarizes the meaning of the chapter title, referring to why the original Buddha (original Buddha) of the present is like this? Because the name Tathagata is common, and so is lifespan.
爾，不可局故，故須且通。題名雖通，意則局本，故結歸也。
問：
法報是本、應身屬跡，何以乃言「本地三佛」？
答：
若其未開法報非跡，若顯遠已本跡各三。
次「如來」下別釋，亦先釋如來，先置廣從略。所言廣者，如四身、十身、三十三身、無量身等，從義既廣，今從略名以消品目。所言「二三」者，二即真、應，三即法等。不云化者，化應一往其體大同。
問：
《華嚴》十身，此但二三，身數既少攝義不周，是則此經身義不足？
答：
義有通別，通義可爾，別則不然。彼通云身，故云十身盧舍那也。別釋如來，故不應云業報佛國土佛等。若欲通收彼經十身，應開為四，則以化身攝於業報，智即報身，虛空屬法，余皆化攝。故知此經亦立多身，則〈妙音〉、〈觀音〉三十三身、十法界身，或己或他即其事也。況今釋品如來之名，故但可二三，諸教定故、消名便故。復釋本跡方在今品，故知今品即是本地二三如來。
初「二如來」者，先借《論》文如實之名，次釋此名以成真、應。又二：先真，次應。真即法報二身合明，故舉境智和合以釋真身。「乘是」下釋也。既但以如智契境，故屬真身。《論》中只一如字釋中境智各雙言之者，
【現代漢語翻譯】 你，不可以拘泥於舊有的觀念，所以必須通達變通。標題雖然是通用的，但意義卻歸於根本，所以最終要歸結到根本。
問：
法身佛（Dharmakaya Buddha，佛的法性之身）和報身佛（Sambhogakaya Buddha，佛的報償之身）是根本，應身佛（Nirmanakaya Buddha，佛的化身）是應跡，為什麼說『本地三佛』呢？
答：
如果還沒有開顯，法身佛和報身佛就不是應跡，如果已經顯現，從久遠劫以來，根本和應跡各有三佛。
接下來在『如來』之後分別解釋，也是先解釋如來，先放置廣義的解釋，從簡略的方面入手。所說的廣義，比如四身、十身、三十三種身、無量身等，從意義上來說非常廣泛，現在從簡略的名稱來消除品目的繁雜。所說的『二三』，二就是真身和應身，三就是法身等。不說是化身，是因為化身和應身大體上相同。
問：
《華嚴經》（Avatamsaka Sutra）有十身，這裡只有二三身，身的數量少，包含的意義不全面，那麼這部經的身的意義是不是不足夠呢？
答：
意義有通用的和特別的，通用的意義可以這樣說，特別的意義就不是這樣。彼經通用地說是身，所以說是十身盧舍那佛（Vairocana Buddha）。這裡特別解釋如來，所以不應該說業報佛、國土佛等。如果想要全部包含彼經的十身，應該開為四種，那麼用化身來包含業報，智就是報身，虛空屬於法身，其餘的都屬於化身。所以知道這部經也立了多種身，比如《妙音品》（Gadgadasvara）和《觀音品》（Avalokitesvara）中的三十三種身、十法界身，或者自己或者他人就是這些事。況且現在解釋品中如來的名稱，所以只能說二三身，因為諸教是確定的，消除名稱也方便。再次解釋根本和應跡就在現在的品中，所以知道現在的品就是本地的二三如來。
最初的『二如來』，先借用《論》（Shastra）中的如實之名，其次解釋這個名稱來成就真身和應身。又分為二：先說真身，次說應身。真身就是法身和報身合起來說明，所以舉出境和智的和合來解釋真身。『乘是』以下是解釋。既然只是用如智來契合境，所以屬於真身。《論》中只有一個『如』字，解釋中境和智各用雙數來說明，
【English Translation】 You must not be confined to old ideas, so you must be flexible and adaptable. Although the title is general, the meaning is rooted in the fundamental, so it ultimately returns to the fundamental.
Question:
The Dharmakaya Buddha (the Buddha's Dharma-nature body) and Sambhogakaya Buddha (the Buddha's reward body) are fundamental, and the Nirmanakaya Buddha (the Buddha's manifested body) is a trace. Why do you say 'Three Buddhas of the Original Ground'?
Answer:
If it has not yet been revealed, the Dharmakaya Buddha and Sambhogakaya Buddha are not traces. If it has been revealed, from the distant past, the fundamental and the traces each have three Buddhas.
Next, after 'Tathagata' (如來), explain them separately, starting with the explanation of Tathagata, placing the broad explanation first, and starting from the simplified aspect. What is meant by broad is, for example, the four bodies, ten bodies, thirty-three bodies, countless bodies, etc. In terms of meaning, it is very broad. Now, use simplified names to eliminate the complexity of the categories. The 'two or three' refers to the True Body and the Response Body, and the three refers to the Dharma Body, etc. It is not called the Transformation Body because the Transformation Body and the Response Body are largely the same.
Question:
The Avatamsaka Sutra (華嚴經) has ten bodies, but here there are only two or three bodies. The number of bodies is small, and the meaning contained is not comprehensive. So, is the meaning of the body in this sutra insufficient?
Answer:
The meaning can be general or specific. The general meaning can be said in this way, but the specific meaning is not like this. That sutra generally speaks of the body, so it is said to be the Ten Bodies of Vairocana Buddha (盧舍那佛). Here, Tathagata is specifically explained, so it should not be said to be Karma-Reward Buddha, Land Buddha, etc. If you want to include all ten bodies of that sutra, it should be divided into four types. Then, use the Transformation Body to include Karma-Reward, Wisdom is the Reward Body, Emptiness belongs to the Dharma Body, and the rest all belong to the Transformation Body. So, know that this sutra also establishes multiple bodies, such as the thirty-three bodies and the ten Dharma Realm bodies in the 'Gadgadasvara' (妙音品) and 'Avalokitesvara' (觀音品) chapters, whether oneself or others are these matters. Moreover, now we are explaining the name of Tathagata in this chapter, so we can only say two or three bodies, because the teachings are definite, and it is convenient to eliminate the names. Again, the explanation of the fundamental and the traces is in the current chapter, so know that the current chapter is the local two or three Tathagatas.
The initial 'Two Tathagatas' first borrows the name of 'Suchness' (如實) from the Shastra (論), and then explains this name to accomplish the True Body and the Response Body. It is further divided into two: first, the True Body, and then the Response Body. The True Body is the Dharma Body and the Reward Body combined to explain, so the combination of object and wisdom is used to explain the True Body. 'Riding on this' below is the explanation. Since it is only using Suchness-Wisdom to accord with the object, it belongs to the True Body. In the Shastra, there is only one word 'Suchness', but in the explanation, the object and wisdom are each explained in pairs,
只是能如如於所如，所如如於能如，此用《金光明》意也。「若單論」下明境智和合，成因取果闕一不可。次「道覺」下結成真身，因果滿故，故云「義成」，所以真身云「成」，應身云「生」。「以如實」下明應，又二：先以報為本，前釋真身，「乘實道」三字屬因，今因成果全屬果用，用本所證契境之智，乘于果上利物權道，即實而權故云「實道」，故以方便生於三界。次「來生」下正明應身，亦借《成論》小名以顯圓義，善簡名義理則可歸。
次明三如來中，但離二為三。于中又三，先出三如來義通本跡；次「又法華」下，別顯本地三如來也；三「論云」下引經論證。初文又三：先出正釋，次「法身」下翻名，三「是三如來」下融通。初又二：先借《大論》立義，次「如者」下解釋。《論》文一句三身具足，初以如之一字，名為法身，指所如之境，還指所證為來，故云「不動而至」，此即如非因果而通因果，來字在果不通於因。次報身如來，又三：先正釋，次「從理下」結得名，三「故論云」下結示論文。初文者，專約報身解其二字，但初「如」字義與前異，前「如法」二字屬所，今「如」之一字屬能，法通境智，智謂能如，境即所如，智還乘于所如之境得成於果，故云「乘于真實之道」。次「智稱」去
【現代漢語翻譯】 現代漢語譯本： 只是能如實地反映所反映的事物，所反映的事物也如實地被能反映的主體所反映，這就是運用《金光明經》的意旨。『若單論』以下說明境與智的和合，成就因，獲取果，缺少任何一個都不可以。接下來『道覺』以下總結成就真身，因為因和果都圓滿了，所以說『義成』，因此真身被稱為『成』，應身被稱為『生』。『以如實』以下說明應身，又分為兩部分：首先以報身為根本，前面解釋了真身，『乘實道』這三個字屬於因，現在因成果，完全屬於果的功用，用原本所證悟的契合實境的智慧，乘于果上利益眾生的權巧方便之道，即真實而又權巧，所以說『實道』，因此以方便示現出生於三界。接下來『來生』以下正式說明應身，也借用《成實論》的小名來彰顯圓滿的意義，善於簡化名義，道理就可以歸納。
接下來闡明三如來，只是將二者分離而成為三者。其中又分為三部分，首先闡述三如來的意義貫通本和跡；接下來『又法華』以下，分別彰顯本地三如來；第三『論云』以下引用經論來證明。最初的部分又分為三部分：首先給出正式的解釋，接下來『法身』以下翻譯名稱，第三『是三如來』以下融會貫通。最初的部分又分為兩部分：首先借用《大智度論》確立意義，接下來『如者』以下進行解釋。《大智度論》的一句話就包含了三身，首先用『如』這一個字，稱為法身，指所如的境界，也指所證悟的來處，所以說『不動而至』，這指的是『如』不是因果，但貫通因果，『來』字在果上，不貫通於因。接下來是報身如來，又分為三部分：首先是正式的解釋，接下來『從理下』總結獲得名稱，第三『故論云』以下總結並揭示論文。最初的部分，專門針對報身來解釋『如』和『來』這兩個字，但是最初的『如』字的意義與前面不同，前面的『如法』這兩個字屬於所，現在的『如』這一個字屬於能，法貫通境和智，智指的是能如，境指的是所如，智反過來乘于所如的境界，得以成就果，所以說『乘于真實之道』。接下來『智稱』開始
【English Translation】 English version: It is simply that the 'knower' (能如) is as it is in relation to what is 'known' (所如), and what is 'known' is as it is in relation to the 'knower'. This is the meaning of using the Golden Light Sutra (金光明經). 'If we only discuss' below explains the harmony of realm and wisdom, the accomplishment of cause, and the obtaining of effect, none of which can be lacking. Next, 'Daojue' (道覺) below concludes the accomplishment of the true body (真身), because cause and effect are both complete, hence it is said 'meaning accomplished' (義成), therefore the true body is called 'accomplished' (成), and the manifested body (應身) is called 'born' (生). 'With suchness' (以如實) below explains the manifested body, and is again divided into two parts: first, taking the reward body (報身) as the foundation, the previous explanation was of the true body, the three words 'riding the real path' (乘實道) belong to the cause, now the cause becomes the effect, completely belonging to the function of the effect, using the wisdom of the originally realized realm, riding on the expedient path of benefiting beings on the fruit, that is, real and expedient, hence it is said 'real path' (實道), therefore it manifests birth in the three realms (三界) through expedient means. Next, 'coming to birth' (來生) below formally explains the manifested body, also borrowing the small name of the Tattvasiddhi Shastra (成實論) to reveal the complete meaning, skillful simplification of names and meanings, the principles can be summarized.
Next, explaining the three Tathagatas (如來), it is simply separating the two into three. Within this, there are again three parts, first explaining the meaning of the three Tathagatas that connect the original and the manifested; next, 'also the Lotus Sutra' (又法華) below, separately reveals the three Tathagatas of the original ground; third, 'the Shastra says' (論云) below, citing sutras and shastras to prove it. The initial section is again divided into three parts: first, giving the formal explanation, next, 'Dharmakaya' (法身) below, translating the name, third, 'are the three Tathagatas' (是三如來) below, harmonizing and connecting. The initial section is again divided into two parts: first, borrowing the Mahaprajnaparamita Shastra (大智度論) to establish the meaning, next, 'the one who is such' (如者) below, explaining it. The sentence in the Shastra completely contains the three bodies, first using the one word 'such' (如), called Dharmakaya, referring to the realm that is such, also referring to the place where realization comes from, therefore it is said 'without moving, it arrives' (不動而至), this refers to 'suchness' (如) not being cause and effect, but connecting cause and effect, the word 'comes' (來) is on the effect, not connecting to the cause. Next is the Sambhogakaya Tathagata (報身如來), again divided into three parts: first is the formal explanation, next 'from principle below' (從理下) concludes the obtaining of the name, third 'therefore the Shastra says' (故論云) below concludes and reveals the treatise. The initial section, specifically explains the two words 'such' (如) and 'come' (來) in relation to the Sambhogakaya, but the meaning of the initial word 'such' (如) is different from before, the previous two words 'such as dharma' (如法) belong to what is known, now the one word 'such' (如) belongs to the knower, dharma connects realm and wisdom, wisdom refers to the knower, realm refers to what is known, wisdom in turn rides on the realm that is known, and is able to accomplish the fruit, therefore it is said 'riding on the real path' (乘于真實之道). Next, 'wisdom is called' (智稱) begins.
釋今「如」字所以也。雖即智如於境，然如從境立名，故云「從理名如」等。次引論者，如能稱於法相故也。解即屬智，稱境而解即能如也。以解滿故名之曰來。準此，法身亦應引《論》文，云「如法相」也。但是文略。
法華文句記卷第九(中)
法華文句記卷第九(下)
唐天臺沙門湛然述
三明應身，又四：先正釋，次引證，三明應相，四引論同。初文者，先明應由，由智稱境示能說身，說即應也。自報無說故言「以如如境智合」，但云「以如」不云「法如」者，法既屬於境智，用此境智慧起應故，以解屬智別對報身，應非無智且以稱機用擬於說，故他受用亦得名報亦得名應，若勝若劣俱名應故。故知大師善用《論》文，妙至於此。次翻名中具三身也。近代翻譯法報不分、三二莫辯，自古經論許有三身，若言毗盧與舍那不別，則法身即是報身；若即是者，一切眾生無不圓滿，若法身有說眾生亦然。若果滿方說，滿從報立。若言不離，三身俱然，何獨法報？生佛無二，豈唯三身？故存三身，法定不說，報通二義應化定說，若其相即俱說俱不說，若但從理非說非不說，事理相對無說即說、即說無說，情通妙契、諍計咸失。「沃焦」者，舊《華嚴經．名號品》中，及《十住婆沙》中所列，大
【現代漢語翻譯】 現代漢語譯本： 解釋現在所說的『如』字的含義。即使智慧與真如之境相符，但『如』是從境界而立名的，所以說『從理名如』等等。接下來引用論者的觀點，是因為『如』能夠符合法相的緣故。『解』屬於智慧，符合境界的理解就是能『如』。因為理解圓滿，所以稱之為『來』。按照這個推論，法身也應該引用《論》中的文字，說『如法相』。但這只是文字上的省略。
《法華文句記》卷第九(中) 《法華文句記》卷第九(下) 唐代天臺沙門湛然 述
三明應身，又有四點：第一是正式解釋，第二是引用證據，第三是說明應相，第四是引用論著來證明相同。第一點中，先說明應身的由來，由於智慧符合境界，顯示能說法之身，說法就是應身。因為報身沒有說法，所以說『以如如境智合』，但只說『以如』而不說『法如』，是因為法已經屬於境智，用這個境智慧生起應身，因為理解屬於智慧，是針對報身而言的。應身並非沒有智慧，而是爲了適應機緣而用擬化的說法，所以他受用身也可以稱為報身，也可以稱為應身，無論是殊勝還是低劣，都可以稱為應身。所以知道大師善於運用《論》中的文字，精妙到這種程度。其次，在翻譯名稱中包含了三身。近代翻譯中，法身和報身不分，三身和二身也難以分辨，自古以來的經論都承認有三身，如果說毗盧遮那佛（Vairocana）和舍那佛（Lokaksema）（都是佛的名稱）沒有區別，那麼法身就是報身；如果法身就是報身，那麼一切眾生就都圓滿了，如果法身有說法，眾生也是如此。如果果位圓滿才說法，那麼圓滿是從報身而立的。如果說三身不相分離，那麼三身都是如此，為什麼單說法身和報身？眾生和佛沒有區別，豈止是三身？所以保留三身，法身是確定的不說，報身通達兩種含義，應化身是確定的說，如果它們相即，那麼就俱說俱不說，如果只是從理上說，那麼就非說非不說，事理相對，無說即是說，即說即是無說，情理通達，妙契真如，爭論和計較都消失了。『沃焦』，在舊《華嚴經．名號品》中，以及《十住婆沙論》中所列，大
【English Translation】 English version: This explains the meaning of the word 『如』 (Tathata, suchness) as it is used now. Even though wisdom aligns with the realm of Suchness, 『如』 (Tathata) is named based on the realm, hence the saying 『named Suchness from principle』 and so on. Next, the argument from the commentators is cited because 『如』 (Tathata) can conform to the characteristics of the Dharma. 『解』 (Understanding) belongs to wisdom, and understanding that conforms to the realm is 『能如』 (capable of Suchness). Because understanding is complete, it is called 『來』 (Tathagata, Thus Come One). According to this reasoning, the Dharmakaya (法身, Dharma body) should also quote the text from the Treatise, saying 『like the characteristics of the Dharma.』 However, this is just an abbreviation in the text.
Annotations on the Words and Phrases of the Lotus Sutra, Volume 9 (Part Middle) Annotations on the Words and Phrases of the Lotus Sutra, Volume 9 (Part Lower) Composed by the Tang Dynasty Tiantai Monk Zhanran
There are four points to clarify the Nirmanakaya (應身, Transformation Body): first, a formal explanation; second, citing evidence; third, explaining the characteristics of the response; and fourth, citing treatises to prove the similarity. In the first point, first explain the origin of the Nirmanakaya, because wisdom conforms to the realm, showing the body that can speak the Dharma, and speaking the Dharma is the Nirmanakaya. Because the Sambhogakaya (報身, Reward Body) does not speak the Dharma, it is said 『combining the wisdom that is like Suchness with the realm of Suchness,』 but only saying 『with Suchness』 and not saying 『Dharma Suchness』 is because the Dharma already belongs to the realm of wisdom, and using this realm of wisdom can generate the Nirmanakaya, because understanding belongs to wisdom, it is directed towards the Sambhogakaya. The Nirmanakaya is not without wisdom, but uses a simulated way of speaking to adapt to the opportunity, so the Other-Enjoyment Body can also be called the Sambhogakaya, and can also be called the Nirmanakaya, whether it is superior or inferior, it can be called the Nirmanakaya. Therefore, it is known that the master is good at using the words in the Treatise, and is wonderfully skilled to this extent. Secondly, the translation of the names includes the Trikaya (三身, three bodies). In modern translations, the Dharmakaya and Sambhogakaya are not distinguished, and the three bodies and two bodies are difficult to distinguish. Since ancient times, the sutras and treatises have recognized the existence of the Trikaya. If it is said that Vairocana (毗盧遮那佛) and Lokaksema (舍那佛) (both names of Buddhas) are not different, then the Dharmakaya is the Sambhogakaya; if the Dharmakaya is the Sambhogakaya, then all sentient beings are complete, if the Dharmakaya has speech, so do sentient beings. If one only speaks when the fruition is complete, then completeness is established from the Sambhogakaya. If it is said that the three bodies are inseparable, then all three bodies are like this, why only talk about the Dharmakaya and Sambhogakaya? Sentient beings and Buddhas are not different, let alone just the three bodies? Therefore, the three bodies are retained, the Dharmakaya is definitely not spoken, the Sambhogakaya communicates two meanings, and the Nirmanakaya is definitely spoken. If they are identical, then they are both spoken and not spoken, if they are only spoken from the principle, then they are neither spoken nor not spoken, the matter and principle are relative, non-speaking is speaking, speaking is non-speaking, emotions and principles are understood, wonderfully in accordance with Suchness, and disputes and calculations disappear. 『沃焦』 (Wojiao), is listed in the old Avatamsaka Sutra, Chapter on Names, and in the Dasabhumika-Vibhasa. Great
海有石其名曰焦，萬流沃之至石皆竭，所以大海水不增長，眾生流轉猶如焦石，五欲沃之而無厭足，唯佛能度是故云也。前二身名一切常定，故應身名十方各有不可說佛剎微塵名號，故彼品中新經云「釋迦如來亦名毗盧遮那」，舊經云「亦名盧舍那」，舊經意明應身異名，故總彼二經三名具足其體本一。但新經意以毗盧為舍那，舊經直舉他受用報，義復何失？三融通中四：先略示意，次引教，三修性，四引論。初如文，引教中三：先引經，次總結，三問答釋妨。引經中二：先引《大經》者，意明三德只是三身，三身具如諸文所釋。引《梵網》等三結經者，以義大旨與三經同，而義意撮要，若《華嚴》中十方臺葉互為主伴，此《梵網經》唯一臺葉，故天臺戒疏判云，華臺華葉本跡之殊。所以華臺華葉本跡定者，被緣雖別道理恒同，所結既同能結豈別？《像法決疑》意亦同于所結故也。「普賢觀云」，準上可知。結與釋妨，文相可知。
「若但」下約修性縱、橫、不縱不橫以判圓別者，即是約教，于中先別、次圓，后以藏通況之。言「修縱性橫」者，非圓妙也。性德之名名通別教，別教雖有性德之語，三皆在性而不互融，故成別義。若三皆在修，前後而得，道理成縱，具如《止觀》第三及記。故知今經不說縱橫，若
性若修三皆圓妙(云云)。「又法華」下明本跡也。先正示同異，爾前非不明圓三佛，但與法華跡門義同，非今品之三如來也，故云「永異」。
問：
《論》中但指報為久遠，應指伽耶法非今昔，如何三佛悉指于本？
答：
《論》雖互指，理必咸通，豈昔有報而無餘二？豈今但應而無法報？以中間今日悉具三身但自實成，望于中間今日所現身處，通屬應化故且對之。又法身雖即不當今昔，約修相望還分近遠，下釋壽量可以準知。故今日中間節節具三。
次引論，如文。次釋壽量兩字，即向三如來之壽量也。故釋壽量中各具足三義，于中先略釋壽，次廣釋量，此是壽家之量，故廣釋量即是廣壽。初釋壽中先釋字義，次「真如」下即以字義而通三身。次釋「量」字，于中為七，初明義通，隨三如來自無定故，以成三句用釋三身。次「複次」下更專以四句消前三身。三「一身即是」下融通三身。四「隨緣」下赴機不定。五「此品」下約身以判。六「複次」下判于本跡。七問答釋疑。
初立三句者，即是前二三如來之壽量也。既但開合之殊，今但從三為便。于中三：先釋字，次對身，三立句。次「法身」下，即以三句釋三身也。
初法身為四：初略標，次「有佛」下釋出所以
【現代漢語翻譯】 現代漢語譯本 性若修三皆圓妙(云云)。『又法華』下明本跡也。先正示同異，爾前非不明圓三佛，但與法華跡門義同，非今品之三如來也，故云『永異』。 問： 《論》中但指報為久遠，應指伽耶法非今昔，如何三佛悉指于本？ 答： 《論》雖互指，理必咸通，豈昔有報而無餘二？豈今但應而無法報？以中間今日悉具三身但自實成，望于中間今日所現身處，通屬應化故且對之。又法身雖即不當今昔，約修相望還分近遠，下釋壽量可以準知。故今日中間節節具三。 次引論，如文。次釋壽量兩字，即向三如來之壽量也。故釋壽量中各具足三義，于中先略釋壽，次廣釋量，此是壽家之量，故廣釋量即是廣壽。初釋壽中先釋字義，次『真如』下即以字義而通三身。次釋『量』字，于中為七，初明義通，隨三如來自無定故，以成三句用釋三身。次『複次』下更專以四句消前三身。三『一身即是』下融通三身。四『隨緣』下赴機不定。五『此品』下約身以判。六『複次』下判于本跡。七問答釋疑。 初立三句者，即是前二三如來之壽量也。既但開合之殊，今但從三為便。于中三：先釋字，次對身，三立句。次『法身』下，即以三句釋三身也。 初法身為四：初略標，次『有佛』下釋出所以
【English Translation】 English version 'Xing Ruo Xiu San Jie Yuan Miao' (etc.). 'You Fa Hua' below clarifies the original and manifested aspects. First, it clearly shows the similarities and differences. The earlier teachings did not fail to explain the complete Three Buddhas, but they share the meaning with the manifested aspect of the Lotus Sutra, not the Three Tathagatas of this chapter. Therefore, it is said 'eternally different'. Question: In the 'Treatise', it only points to the Reward Body (Sambhogakaya) as being of long duration, which should refer to the Dharma at Gaya (Bodh Gaya) and not the past and present. How can all Three Buddhas be referred to the original? Answer: Although the 'Treatise' refers to them mutually, the principles must all be interconnected. How could there be a Reward Body in the past without the other two? How could there be only a Response Body (Nirmanakaya) now without the Dharma and Reward Bodies? Because the middle, today, fully possesses the Three Bodies, but it is self-realized. Looking at the manifested bodies in the middle and today, they all belong to the Response and Transformation Bodies (Nirmanakaya), so we address them accordingly. Furthermore, although the Dharma Body (Dharmakaya) is not subject to past and present, when viewed in terms of practice, it can still be divided into near and far. The explanation of lifespan below can be used as a guide. Therefore, today and in the middle, each moment fully possesses the three bodies. Next, quote the Treatise, as in the text. Next, explain the two words 'lifespan and measure', which refer to the lifespan and measure of the Three Tathagatas. Therefore, in explaining lifespan and measure, each fully possesses three meanings. Among them, first briefly explain lifespan, then extensively explain measure. This is the measure of the lifespan family, so extensively explaining measure is extensively explaining lifespan. In the initial explanation of lifespan, first explain the meaning of the word, then 'True Thusness (Tathata)' below uses the meaning of the word to connect the Three Bodies. Next, explain the word 'measure', in which there are seven aspects: first, clarify the meaning as universal, as the Three Tathagatas are without fixed nature, thus forming three phrases to explain the Three Bodies. Next, 'Furthermore' below uses four phrases to eliminate the previous Three Bodies. Third, 'One Body is' below integrates the Three Bodies. Fourth, 'According to conditions' below responds to opportunities without being fixed. Fifth, 'This chapter' below judges based on the body. Sixth, 'Furthermore' below judges based on the original and manifested aspects. Seventh, question and answer to resolve doubts. The initial establishment of the three phrases is the lifespan and measure of the previous two Three Tathagatas. Since there is only a difference in opening and closing, now we simply follow the three for convenience. Among them, there are three aspects: first, explain the word; second, correspond to the body; third, establish the phrase. Next, 'Dharma Body' below uses the three phrases to explain the Three Bodies. The initial Dharma Body has four aspects: first, briefly state; second, 'There is a Buddha' below explains the reason
，三「文云」下引證，四「蓋是」下結歸。初如文，次釋所以中又二：初正出法身所以，次「不論」下簡異二身，又二：先身，次壽。初簡身者，「不論相應」簡非報身，「與不相續」簡非應身。「與」字引下句耳。「不論」兩字貫下二句。次簡壽中「亦無有量」簡非應壽，「及無量」簡非報壽，「亦無」兩字貫下二句，故以「及」字引之。故《華嚴》云：「法界非有量，亦復非無量，牟尼已超越，有量及無量。」彼但跡中約體用論，體必雙非、跡能雙用，此乃約用明體，故云「超越」。若直引此以證久本，良未可也，以彼不云已成壽故。「文云」下三引證，兩句並雙非報應。
詮量報身中亦四：初標，次「以如如」下正釋，三「文云」下引證，四「此是」下結。正釋中二：初正釋，次「境既」下釋出所以。先正釋中二：先正明，智契于境故有報身。次「境發」下借義釋名，由冥故發發方名報，是故得有難思之壽。次所以中二：先法次譬。「函」境也。「蓋」智也。由相稱故有含藏用，所藏之物方任外資。引文者，初句證報體，次句證報因，次句證報用，次句證報力。
三詮量應身中亦四：初略標，次「應身」下釋所以，三「文云」下引證，四「此是」下結。次所以中三：先明功能，次「緣長」下應用，
【現代漢語翻譯】 現代漢語譯本：三，在『文云』之後引用經文，四，在『蓋是』之後總結歸納。首先如經文所述，其次解釋原因，又分為兩部分：首先，正面闡述法身的原因；其次，在『不論』之後，區分其他二身，又分為兩部分：先是身，后是壽。首先區分身，『不論相應』是爲了區分非報身，『與不相續』是爲了區分非應身。『與』字引導下句。『不論』兩字貫穿下兩句。其次區分壽，『亦無有量』是爲了區分非應壽，『及無量』是爲了區分非報壽。『亦無』兩字貫穿下兩句，所以用『及』字引導。所以《華嚴經》（Avatamsaka Sutra）說：『法界（Dharmadhatu）非有量，亦復非無量，牟尼（Muni，佛陀的尊稱）已超越，有量及無量。』那裡只是在跡象中，從體和用的角度來論述，體必然是雙重否定，跡象能夠雙重運用，這裡是從用的角度來闡明體，所以說『超越』。如果直接引用這段經文來證明長久存在，恐怕不太合適，因為那裡沒有說已經成就了壽命。在『文云』之後，三次引用經文，兩句都是雙重否定報身和應身。 詮量報身（Sambhogakaya）中也分為四部分：首先是標示，其次在『以如如』之後，正式解釋，三，在『文云』之後引用經文，四，在『此是』之後總結。正式解釋中分為兩部分：首先是正面闡明，智慧契合于境界，所以有報身。其次在『境發』之後，借用意義來解釋名稱，因為冥合所以顯發，顯發才稱為報，因此才會有難以思議的壽命。其次是原因，分為法和譬喻。『函』是境界。『蓋』是智慧。因為相稱，所以有含藏的作用，所藏的東西才能任憑外在的資助。引用經文，第一句證明報體，第二句證明報因，第三句證明報用，第四句證明報力。 三，詮量應身（Nirmanakaya）中也分為四部分：首先是簡略標示，其次在『應身』之後解釋原因，三，在『文云』之後引用經文，四，在『此是』之後總結。其次解釋原因，分為三部分：首先闡明功能，其次在『緣長』之後是應用。
【English Translation】 English version: Three, citing scriptures after 『文云』 (wen yun, 'the text says'), and four, concluding after 『蓋是』 (gai shi, 'it is'). First, as the text states, second, explaining the reason, which is further divided into two parts: first, directly stating the reason for the Dharmakaya (法身, the Dharma Body); second, after 『不論』 (bulun, 'regardless'), distinguishing the other two bodies, which is also divided into two parts: first, the body, and then the lifespan. First, distinguishing the body, 『不論相應』 (bulun xiangying, 'regardless of correspondence') is to distinguish it from the Sambhogakaya (報身, the Reward Body), and 『與不相續』 (yu bu xiangxu, 'and non-continuous') is to distinguish it from the Nirmanakaya (應身, the Manifestation Body). The word 『與』 (yu, 'and') leads the following sentence. The two words 『不論』 (bulun, 'regardless') run through the following two sentences. Second, distinguishing the lifespan, 『亦無有量』 (yi wu youliang, 'also without measure') is to distinguish it from the Nirmanakaya's lifespan, and 『及無量』 (ji wuliang, 'and immeasurable') is to distinguish it from the Sambhogakaya's lifespan. The two words 『亦無』 (yi wu, 'also without') run through the following two sentences, so the word 『及』 (ji, 'and') is used to lead them. Therefore, the Avatamsaka Sutra (《華嚴經》, Huayan Jing) says: 『The Dharmadhatu (法界, Dharma Realm) is neither measurable nor immeasurable, the Muni (牟尼, Sage, an epithet of the Buddha) has transcended both measurable and immeasurable.』 There, it is only discussed from the perspective of substance and function in the traces, the substance must be doubly negated, and the traces can be doubly used. Here, it is clarifying the substance from the perspective of function, so it is said 『transcended.』 If this is directly cited to prove long existence, it may not be appropriate, because it does not say that the lifespan has already been achieved. After 『文云』 (wen yun, 'the text says'), the scriptures are cited three times, and both sentences are double negations of the Sambhogakaya and Nirmanakaya. The quantification of the Sambhogakaya (報身, Reward Body) is also divided into four parts: first, the indication; second, after 『以如如』 (yi ruru, 'with suchness'), the formal explanation; three, citing scriptures after 『文云』 (wen yun, 'the text says'); and four, concluding after 『此是』 (ci shi, 'this is'). The formal explanation is divided into two parts: first, the direct explanation, wisdom corresponds to the realm, so there is the Sambhogakaya. Second, after 『境發』 (jing fa, 'the realm arises'), explaining the name by borrowing meaning, because of the merging, it arises, and only arising is called reward, so there is an inconceivable lifespan. Second is the reason, divided into Dharma and metaphor. 『函』 (han, 'case') is the realm. 『蓋』 (gai, 'cover') is wisdom. Because they are commensurate, there is the function of containing, and only what is contained can rely on external assistance. Citing the scriptures, the first sentence proves the substance of the reward, the second sentence proves the cause of the reward, the third sentence proves the function of the reward, and the fourth sentence proves the power of the reward. Three, the quantification of the Nirmanakaya (應身, Manifestation Body) is also divided into four parts: first, the brief indication; second, explaining the reason after 『應身』 (yingshen, 'Manifestation Body'); three, citing scriptures after 『文云』 (wen yun, 'the text says'); and four, concluding after 『此是』 (ci shi, 'this is'). Second, explaining the reason, divided into three parts: first, clarifying the function; second, after 『緣長』 (yuan chang, 'conditions increase'), is the application.
三「云云」下明應即體。引證中初二句證應相，次二句證應用。
「複次」下約四句，中二：初正釋四句，次「四句」下四句料簡。初正釋中先正釋，次總破古。初正釋者，依身次第不依句次第，故初法身為第四句，報身即第二句，以金剛前未名報故，即第一句是有量也。而未名佛，且云無常，其實更須分別同異，金剛至凡節節異故，應身即第三句。言「通途」者，欲以四句收一切故，故以第一句自金剛來，通及凡夫，故非佛之言所攝該廣，況復凡夫亦得以為三身之本，故入初句。次破舊中雲「兩謗」者，品中明常不以常解，名為減謗。品無無常用無常釋，名為增謗。次四句料簡中又二：先結前生后，次正解。于中文自分二：初言「別者」，三身別釋，分句屬人，所屬楷定故也。釋報身中先定句，次釋疑。于中先明法報義等同第四句，次「但取」下明對句意。「凡夫共」者，今文釋佛，但三身之外皆屬凡收，故文尚以金剛之前不屬三身併入凡例。言「別教」者，三身別別各對句故，故是別教分別之相。次「通途」下通釋也。各具四句，三身互冥故云「圓釋」，三身各四故云「通途」。于中初通標，次一一通釋。初法身四句中，云「雙破凡聖八倒」者，凡四聖四中理任運常雙破故；然亦須簡八倒體狀，如前十八空
【現代漢語翻譯】 現代漢語譯本 三『云云』之下，表明應身即是本體。引證中，前兩句證明應身之相，后兩句證明應身之用。
『複次』之後，約四句進行解釋，分為兩部分：首先是正式解釋四句，然後是『四句』之後的四句簡擇。在正式解釋中，先是正式解釋，然後是總破斥舊說。正式解釋是按照身（法身、報身、應身）的次第，而不是按照句子的次第。因此，法身是第四句，報身是第二句，因為在金剛喻定之前，還不能稱為報身。第一句是有量，雖然還不能稱為佛，並且說是無常，但實際上更需要分別同異，因為從金剛喻定到凡夫，每個階段都不同。應身是第三句。所說的『通途』，是想用四句來涵蓋一切，所以第一句從金剛喻定開始，一直到凡夫，因此不是佛的言語所能涵蓋的，更何況凡夫也可以作為三身的根本，所以歸入第一句。接下來破斥舊說中說的『兩謗』，是指經文中明明說常，卻不以常來解釋，這叫做減損的誹謗。經文中沒有用無常來解釋無常，這叫做增加的誹謗。接下來的四句簡擇又分為兩部分：先是總結前面，引出後面，然後是正式解釋。在正式解釋中又分為兩部分：首先說『別者』，是分別解釋三身，分句歸屬人，這是所屬的楷定。在解釋報身中，先確定句子，然後解釋疑問。在解釋疑問中，先說明法身和報身的意義等同於第四句，然後『但取』之後，說明對句的意義。『凡夫共』，現在解釋佛，但是三身之外都屬於凡夫，所以經文中甚至把金剛喻定之前不屬於三身的也歸入凡夫的例子。所說的『別教』，是三身份別對應不同的句子，所以是別教分別的相。接下來『通途』是通達的解釋。每一句都具備四句，三身互相冥合，所以說是『圓釋』，三身各有四句，所以說是『通途』。在通達的解釋中，先是通達的標示，然後是一一通達的解釋。首先是法身的四句，說『雙破凡聖八倒』，是因為凡夫的四倒和聖人的四倒，在理上自然而然地同時破除。但是也需要簡別八倒的體狀，就像前面的十八空一樣。
【English Translation】 English version The third 『etcetera』 clarifies that the manifested body (Nirmanakaya) is the essence itself. In the citations, the first two sentences prove the aspect of the manifested body, and the next two sentences prove its function.
『Furthermore,』 below, explains through four phrases, divided into two parts: first, a formal explanation of the four phrases, and then, after 『four phrases,』 a selection of the four phrases. In the formal explanation, first is the formal explanation, then a general refutation of the old views. The formal explanation follows the order of the bodies (Dharmakaya, Sambhogakaya, Nirmanakaya), not the order of the phrases. Therefore, the Dharmakaya is the fourth phrase, the Sambhogakaya is the second phrase, because before the Vajra-like Samadhi (Vajropama Samadhi), it cannot be called the Sambhogakaya. The first phrase is 『having measure,』 although it cannot yet be called Buddha, and it is said to be impermanent, but in reality, it is necessary to distinguish similarities and differences, because from the Vajra-like Samadhi to the ordinary person, each stage is different. The Nirmanakaya is the third phrase. The term 『common path』 (Tongtu) is used to encompass everything with the four phrases, so the first phrase starts from the Vajra-like Samadhi and extends to ordinary people. Therefore, it is not encompassed by the words of the Buddha, let alone that ordinary people can also be the root of the three bodies, so it is included in the first phrase. Next, the 『two slanders』 mentioned in the refutation of the old views refer to the fact that the sutra clearly states permanence but does not explain it as permanence, which is called diminishing slander. The sutra does not use impermanence to explain impermanence, which is called increasing slander. The following selection of the four phrases is again divided into two parts: first, summarizing the previous and introducing the following, and then a formal explanation. In the formal explanation, there are two parts: first, 『differentiation』 (Biezhe) refers to explaining the three bodies separately, assigning phrases to people, which is the determination of what belongs. In the explanation of the Sambhogakaya, first determine the phrase, then explain the doubts. In the explanation of the doubts, first clarify that the meaning of Dharmakaya and Sambhogakaya is the same as the fourth phrase, and then after 『but take』 (Dan qu), clarify the meaning of the corresponding phrase. 『Common to ordinary people』 (Fanfu gong) means that the current explanation of the Buddha is that everything outside the three bodies belongs to ordinary people, so the sutra even includes what is before the Vajra-like Samadhi, which does not belong to the three bodies, into the example of ordinary people. The term 『separate teaching』 (Biejiao) means that the three bodies separately correspond to different phrases, so it is the aspect of separate teaching and differentiation. Next, 『common path』 (Tongtu) is a thorough explanation. Each has four phrases, and the three bodies merge with each other, so it is called 『complete explanation』 (Yuan shi). The three bodies each have four phrases, so it is called 『common path』 (Tongtu). In the thorough explanation, first is a thorough indication, and then a thorough explanation one by one. First, the four phrases of the Dharmakaya say 『simultaneously refuting the eight inversions of ordinary people and sages』 because the four inversions of ordinary people and the four inversions of sages are naturally refuted simultaneously in principle. However, it is also necessary to distinguish the nature of the eight inversions, just like the previous eighteen emptinesses.
中說也。第三句言「無常」者，無彼常故。第四句者指寂為法身，兩亦而照。次報身四句中，皆須約智。初「雙非」者，境既雙非，智必稱境。第二句中雲「出過二乘故」者，小智但有，計無常故。
問：
此中雙照與向何別？
答：
向以寂即法身寂而常照，此中約雙照之智故得為別。
問：
法身是境，境何能照？
答：
相照四句具如《玄》文。
應身四中，非報身故非常，非生死故非無常。「兩存」者，雙具前兩。
凡夫四句中先明用句所以，今明如來何得通凡？為咸四句。既一句對凡，今既通釋望佛非無，況復性德三身具足諸句。言「性德無名字」者，未有修故，明無果佛四句故也，但約理三以立四句。第三融通者，「一身即三」，不同他釋三身定計，是故身句皆悉互通，名通義通理通法通，通而恒別方釋妨也。第四隨緣中三：先示相，次引經，三「所以」下釋出所以，即約教判也。言「若諸菩薩未登地住」云「同前」者，同二乘也。「與奪」者，以他受用亦名應故。地上見者是他受用，但以報應二名而論與奪。「大經」下更舉《大經》三譬，以證三身。五「此品」下約身以文義判品，令知久成。又三：初正出本報；「何以故」下釋出所以
【現代漢語翻譯】 現代漢語譯本：
這裡說的是這個道理。第三句說『無常』，是因為沒有常的緣故。第四句指的是以寂靜為法身，兩者相互照應。接下來報身的四句，都需要結合智慧來理解。最初的『雙非』，是因為境界既然是雙重否定，智慧必定與境界相稱。第二句中說『超出二乘的緣故』，是因為小乘的智慧只有計較無常的緣故。
問：
這裡的雙照與之前的有什麼區別？
答：
之前是以寂靜即是法身，寂靜而常照，這裡是因為結合雙照的智慧，所以才有所區別。
問：
法身是境界，境界怎麼能照耀？
答：
相互照耀的四句，都詳細地記載在《玄》文中。
應身四句中，因為不是報身所以不是常，因為不是生死所以不是無常。『兩存』，是同時具備前兩者。
凡夫四句中，先說明用句的緣由，現在說明如來為什麼能與凡夫相通？是爲了咸四句。既然一句針對凡夫，現在既然普遍解釋，希望佛不是沒有，更何況性德三身具足的各句。說『性德沒有名字』，是因為沒有修行的緣故，說明沒有果佛的四句的緣故，只是根據理三來建立四句。第三融通，『一身即三』，不同於其他解釋三身時固定計算，因此身句都互相貫通，名稱貫通、意義貫通、道理貫通、法則貫通，貫通而始終有區別，才能解釋妨礙。第四隨緣中三：先顯示相，其次引用經典，第三『所以』下解釋出緣由，就是根據教義來判斷。說『如果各位菩薩沒有登上初地』，說『同前』，是與二乘相同。『與奪』，因為他人受用也稱為應身的緣故。地上見到的，是他人受用，只是用報身和應身這兩個名稱來討論與奪。《大經》下，再次引用《大經》的三個比喻，來證明三身。第五『此品』下，根據身和文義來判斷品，讓人知道久遠成就。又有三：首先正式提出本報；『為什麼』下，解釋出緣由
【English Translation】 English version:
This is what is being said here. The third line, saying 'impermanence,' is because there is no permanence. The fourth line refers to taking stillness as the Dharmakaya (法身 - Dharma body), with the two mutually illuminating. The following four lines about the Sambhogakaya (報身 - reward body) all need to be understood in relation to wisdom. The initial 'double negation' is because since the realm is doubly negated, wisdom must match the realm. The second line, saying 'because it surpasses the two vehicles (二乘),' is because the wisdom of the lesser vehicle only calculates impermanence.
Question:
How is this mutual illumination different from what was mentioned earlier?
Answer:
Previously, stillness was taken as the Dharmakaya, still and constantly illuminating. Here, it is different because it is combined with the wisdom of mutual illumination.
Question:
The Dharmakaya is a realm, how can a realm illuminate?
Answer:
The four lines of mutual illumination are fully recorded in the 《玄》 text.
In the four lines about the Nirmanakaya (應身 - transformation body), it is not constant because it is not the Sambhogakaya, and it is not impermanent because it is not birth and death. 'Both exist' means simultaneously possessing the previous two.
In the four lines about ordinary beings, first explain the reason for the use of the lines, now explain why the Tathagata (如來 - Thus Come One) can connect with ordinary beings? It is for the sake of the four lines of 'all'. Since one line is directed at ordinary beings, now that it is universally explained, hoping that the Buddha is not without, let alone the lines that fully possess the three bodies of inherent virtue. Saying 'inherent virtue has no name' is because there is no cultivation, explaining the reason for the four lines of no fruit Buddha, only establishing the four lines based on the three principles. The third is interpenetration, 'one body is three,' different from other fixed calculations when explaining the three bodies, therefore the body lines all interpenetrate each other, the name interpenetrates, the meaning interpenetrates, the principle interpenetrates, the dharma interpenetrates, interpenetrating while always being distinct, in order to explain the obstacles. The fourth, following conditions, has three parts: first showing the appearance, second quoting scriptures, third 'reason' below explains the reason, which is judging according to the teachings. Saying 'if the Bodhisattvas have not ascended to the first ground,' saying 'same as before,' is the same as the two vehicles. 'Giving and taking' is because others' enjoyment is also called the Nirmanakaya. What is seen on the ground is others' enjoyment, only using the two names of Sambhogakaya and Nirmanakaya to discuss giving and taking. Below 《大經》, again citing three metaphors from 《大經》 to prove the three bodies. Fifth, 'this chapter' below judges the chapter based on the body and the meaning of the text, letting people know the long-term accomplishment. There are also three: first formally presenting the original reward; 'why' below explains the reason
，上冥法本、下契物機；三「以此」下結成本報。六「複次如是」下，廣約本跡示今品意。于中又四：初正明本地三身為本，即正示也。次「諸經」下與諸部以辯異，三「非本」下明本跡之由，四本跡雖殊不思議一。于中又五：初正明本跡體性，性即實相，實相非久誰論其本？實相非近誰論其跡？實不思議故名為一。次正斥肇師，言「寂場」者，若以睿師九轍中仍寄多寶表本，而肇公指釋迦本跡，須云寂場。三「複次」下更舉近中多種本跡，通斥諸師。四「今攝」下，別示久本近跡，明不思議。五「如此」下結異。初、二如文。第三文三：謂標、釋、結。釋中又二：初別約三諦以論本跡。「複次此三」下，總約三諦三一不異以論本跡，且約次不次以論總別，若別若總俱不思議，但據設應之相用法不同致成總別，皆依本時即總而別，乃能用於即別而總，總別不二適時言殊。然于別中出別相者，從真起應但以神通通名為應，俗則但指俗諦三昧以之為本，隨方便教得作此說。「未知」下總結。
四別示中三：先正簡示，次示本跡相顯，三「本跡」下示不思議。初簡中言「三番四番」者，「三番」三諦也。「四番」加一心。若本若跡皆攝褺者，攝屬褺持，「褺」字亦重疊也。三四重褺同在本跡故也。若本若跡皆有如是四
【現代漢語翻譯】 上冥法本，下契物機：指向上探求深奧的佛法根本，向下契合萬物的機理。三『以此』下結成本報：第三段『以此』之後總結成就根本的報應。六『複次如是』下，廣約本跡示今品意：第六段『複次如是』之後，廣泛地依據本和跡來揭示現在這一品的意義。于中又四：其中又分四個部分：初正明本地三身為本，即正示也：首先，正面闡明本地三身是根本，這就是正面揭示。次『諸經』下與諸部以辯異：其次，在『諸經』之後，與其他經典和論部進行辨析，以區分差異。三『非本』下明本跡之由：第三，在『非本』之後，闡明本和跡的由來。四本跡雖殊不思議一：第四，本和跡雖然不同，但其不可思議的本質是一致的。于中又五：其中又分五個部分：初正明本跡體性，性即實相，實相非久誰論其本？實相非近誰論其跡？實不思議故名為一：首先，正面闡明本和跡的體性，體性就是實相，實相不是長久存在的，誰來討論它的根本？實相不是短暫存在的，誰來討論它的痕跡？實相不可思議，所以稱為一。次正斥肇師，言『寂場』者，若以睿師九轍中仍寄多寶表本，而肇公指釋迦本跡，須云寂場：其次，正面駁斥肇法師，說到『寂場』，如果按照鳩摩羅什的弟子僧睿的九轍中的觀點，仍然寄託于多寶佛來表示根本，而肇公指的是釋迦牟尼佛的本和跡，就必須說是寂場。三『複次』下更舉近中多種本跡，通斥諸師：第三，在『複次』之後，進一步列舉近世的多種本和跡，普遍駁斥各位法師。四『今攝』下，別示久本近跡，明不思議：第四，在『今攝』之後，分別揭示久遠的根本和近期的痕跡，闡明其不可思議。五『如此』下結異：第五，在『如此』之後總結差異。初、二如文：第一、第二部分如原文所述。第三文三：第三部分分為三個方面：謂標、釋、結：即標示、解釋、總結。釋中又二：解釋中又分為兩個方面：初別約三諦以論本跡：首先，分別依據三諦來論述本和跡。『複次此三』下，總約三諦三一不異以論本跡，且約次不次以論總別，若別若總俱不思議，但據設應之相用法不同致成總別，皆依本時即總而別，乃能用於即別而總，總別不二適時言殊：『複次此三』之後，總括地依據三諦三一不異來論述本和跡，並且依據次第和不次第來論述總和別，無論是別還是總都不可思議，只是根據設施和應化的不同，用法不同導致了總和別，都是依據根本之時，即總而別，才能用於即別而總，總和別不是二，只是在適當的時候說法不同。然于別中出別相者，從真起應但以神通通名為應，俗則但指俗諦三昧以之為本，隨方便教得作此說：然而在別中出現別相，是從真諦而起應化，只是以神通通達名為應，世俗則只是指俗諦三昧作為根本，隨著方便教法可以這樣說。『未知』下總結：『未知』之後進行總結。 四別示中三：第四，分別揭示中分為三個方面：先正簡示，次示本跡相顯，三『本跡』下示不思議：首先，正面簡要地揭示，其次，揭示本和跡相互顯現，第三，在『本跡』之後揭示其不可思議。初簡中言『三番四番』者，『三番』三諦也。『四番』加一心。若本若跡皆攝褺者，攝屬褺持，『褺』字亦重疊也。三四重褺同在本跡故也。若本若跡皆有如是四：首先，在簡要揭示中說到『三番四番』，『三番』指的是三諦。『四番』是加上一心。如果本和跡都包含攝褺，攝屬褺持，『褺』字也是重疊的意思。三諦和四諦重疊都存在於本和跡中。無論是本還是跡都具有這樣的四種性質。
【English Translation】 Modern Chinese version: 上冥法本，下契物機：指向上探求深奧的佛法根本，向下契合萬物的機理。三『以此』下結成本報：第三段『以此』之後總結成就根本的報應。六『複次如是』下，廣約本跡示今品意：第六段『複次如是』之後，廣泛地依據本和跡來揭示現在這一品的意義。于中又四：其中又分四個部分：初正明本地三身為本，即正示也：首先，正面闡明本地三身是根本，這就是正面揭示。次『諸經』下與諸部以辯異：其次，在『諸經』之後，與其他經典和論部進行辨析，以區分差異。三『非本』下明本跡之由：第三，在『非本』之後，闡明本和跡的由來。四本跡雖殊不思議一：第四，本和跡雖然不同，但其不可思議的本質是一致的。于中又五：其中又分五個部分：初正明本跡體性，性即實相，實相非久誰論其本？實相非近誰論其跡？實不思議故名為一：首先，正面闡明本和跡的體性，體性就是實相，實相不是長久存在的，誰來討論它的根本？實相不是短暫存在的，誰來討論它的痕跡？實相不可思議，所以稱為一。次正斥肇師，言『寂場』者，若以睿師九轍中仍寄多寶表本，而肇公指釋迦本跡，須云寂場：其次，正面駁斥肇法師，說到『寂場』，如果按照鳩摩羅什的弟子僧睿的九轍中的觀點，仍然寄託于多寶佛 (Prabhutaratna Buddha) 來表示根本，而肇公指的是釋迦牟尼佛 (Sakyamuni Buddha) 的本和跡，就必須說是寂場。三『複次』下更舉近中多種本跡，通斥諸師：第三，在『複次』之後，進一步列舉近世的多種本和跡，普遍駁斥各位法師。四『今攝』下，別示久本近跡，明不思議：第四，在『今攝』之後，分別揭示久遠的根本和近期的痕跡，闡明其不可思議。五『如此』下結異：第五，在『如此』之後總結差異。初、二如文：第一、第二部分如原文所述。第三文三：第三部分分為三個方面：謂標、釋、結：即標示、解釋、總結。釋中又二：解釋中又分為兩個方面：初別約三諦以論本跡：首先，分別依據三諦 (Three Truths) 來論述本和跡。『複次此三』下，總約三諦三一不異以論本跡，且約次不次以論總別，若別若總俱不思議，但據設應之相用法不同致成總別，皆依本時即總而別，乃能用於即別而總，總別不二適時言殊：『複次此三』之後，總括地依據三諦三一不異來論述本和跡，並且依據次第和不次第來論述總和別，無論是別還是總都不可思議，只是根據設施和應化的不同，用法不同導致了總和別，都是依據根本之時，即總而別，才能用於即別而總，總和別不是二，只是在適當的時候說法不同。然于別中出別相者，從真起應但以神通通名為應，俗則但指俗諦三昧以之為本，隨方便教得作此說：然而在別中出現別相，是從真諦而起應化，只是以神通通達名為應，世俗則只是指俗諦三昧作為根本，隨著方便教法可以這樣說。『未知』下總結：『未知』之後進行總結。 English version: Ascending to fathom the fundamental Dharma, descending to accord with the mechanisms of beings: This refers to seeking the profound root of the Buddha-dharma upwards, and conforming to the principles of all things downwards. The third section, 'Based on this,' concludes with the retribution of achieving the root. The sixth section, 'Furthermore, thus,' broadly reveals the meaning of the present chapter based on the origin (本, hon) and manifestation (跡, shaku): The sixth section, after 'Furthermore, thus,' extensively reveals the meaning of the current chapter based on the origin and manifestation. Within this, there are four parts: First, directly clarifying that the Three Bodies (三身, san-shin) of the original ground are the root, which is a direct revelation. Second, after 'Various Sutras,' distinguishing differences with other sutras and treatises. Third, after 'Not the root,' clarifying the origin of the origin and manifestation. Fourth, although the origin and manifestation are different, their inconceivable essence is one. Within this, there are five parts: First, directly clarifying the essence of the origin and manifestation, the essence being the true aspect (實相, jissō), the true aspect is not long-lasting, who would discuss its root? The true aspect is not short-lived, who would discuss its traces? The true aspect is inconceivable, therefore it is called one. Second, directly refuting Master Zhao, saying 'Silent Field (寂場, jakujō),' if according to the nine tracks of Master Rui, still relying on the Many Treasures Buddha (多寶佛, Tahō Butsu) to represent the root, while Master Zhao refers to the origin and manifestation of Sakyamuni Buddha (釋迦牟尼佛, Shakyamuni Butsu), it must be called the Silent Field. Third, after 'Furthermore,' further listing various origins and manifestations in recent times, universally refuting various masters. Fourth, after 'Now gathering,' separately revealing the long-standing origin and the recent manifestation, clarifying their inconceivability. Fifth, 'Like this' concludes the differences. The first and second parts are as stated in the original text. The third part has three aspects: namely, indication, explanation, and conclusion. Within the explanation, there are two aspects: First, separately discussing the origin and manifestation based on the Three Truths (三諦, santai). After 'Furthermore, these three,' comprehensively discussing the origin and manifestation based on the Three Truths being three and one without difference, and discussing the totality and particularity based on order and non-order, whether particular or total, both are inconceivable, but based on the different usages of establishment and response, totality and particularity are formed, all based on the original time, that is, total and separate, and then can be used for separate and total, totality and particularity are not two, but the words are different at the appropriate time. However, those who produce separate aspects from the separate, from the truth arises response, but using the supernatural power to penetrate is called response, the mundane then only refers to the mundane truth samadhi as the root, according to the expedient teaching, this can be said. 'Unknown' concludes. Fourth, within the separate revelation, there are three aspects: First, directly and briefly revealing, second, revealing the mutual manifestation of the origin and manifestation, third, after 'Origin and manifestation,' revealing their inconceivability. First, in the brief revelation, saying 'Three turns and four turns,' 'Three turns' refers to the Three Truths. 'Four turns' is adding one mind. If both the origin and manifestation contain the 'she die (攝褺),' it means 'she shu die chi (攝屬褺持),' the word 'die (褺)' also means overlapping. The overlapping of the three and four truths exists in both the origin and manifestation. Whether it is the origin or the manifestation, both have these four qualities.
三本跡，在本在跡隨時別故，簡中間本跡為跡，本地本跡為本。他人不見今經本跡，但知從勝專求法身，如此法本與眾經共，勝翻成劣；若得久本則近跡不失，若但云法身則尚失中間，況復遠本。「從個」下明本跡相顯，從於本地本跡之本，垂於中間今日本跡之跡，如是本跡久近相顯，方知本是跡家之本、跡是本家之跡。三本跡不思議者，即是約理。
五結異，如文。
七料簡中先問意者，勝方名異，諸經所明法相此經尚少，應劣諸經，何得反能超異諸說？次答中二文，皆云「種種」，不出因果及以自他。文有譬、合，前文云「業」即能行之行，「寶」即所行之法，「位」即所階之果，方便教中行因獲果，故云「種種」。若無法身常住之壽，因果無歸，故知諸經諸行不同，皆入今經常住之命。此常住命一體三身遍收一切，此約自行。次「大經」下更約自他，具如「法門」下雙合。「海中之要」下結出勝意為三：謂法、譬、斥。斥云「非異是何」，法性法身，智即報身，應即應身，故法性海中要豈過此，故應皆以三身合喉等四。然諸經中豈無三身？但為兼帶及未明遠，是故此經永異諸教。若不爾者，請檢諸經，何經明佛久遠之本同此經耶？何以苦貶久成之德為釋疑耶？此若釋疑，〈方便〉亦是釋現相疑，〈
【現代漢語翻譯】 現代漢語譯本： 三本跡，在本和在跡是隨著時間而變化的，所以區分中間的本跡為跡，本地的本跡為本。其他人不瞭解《法華經》的本跡，只知道從殊勝處專門尋求法身，這樣的話，《法》的根本就和其它經典一樣了，殊勝反而變成了低劣；如果得到久遠的根本，那麼接近的示跡就不會丟失，如果只說法身，那麼尚且會失去中間的示跡，更何況是遙遠的根本。「從個」以下說明本跡相互顯現，從本地本跡的根本，垂示于中間今日本跡的示跡，這樣本跡的久遠和接近相互顯現，才知道本是跡家的本，跡是本家的跡。三本跡不可思議，這是從理上來說的。
五結異，如經文所說。
七料簡中先問意者，殊勝之處才稱得上是差異，各部經典所闡明的法相，這部經尚且不足，應該比其它經典低劣，怎麼反而能夠超越和區別于各種說法呢？其次在回答中有兩段文字，都說「種種」，沒有超出因果以及自他。經文有譬喻和合，前面的經文說「業」就是能行的行為，「寶」就是所行的法，「位」就是所階的果，在方便教中修行因獲得果，所以說「種種」。如果沒有法身常住的壽命，因果就沒有歸宿，所以知道各部經典的各種修行都不同，都歸入《法華經》常住的壽命。這常住的壽命一體三身遍收一切，這是從自行來說的。其次「大經」以下更是從自他來說，具體如「法門」以下雙重結合。「海中之要」以下總結出殊勝的意義為三點：即法、譬、斥。斥責說「不是差異是什麼」，法性即法身，智即報身，應即應身，所以在法性海中重要的難道能超過這些嗎，所以應該都用三身來對應喉等四種說法。然而各部經典中難道沒有三身嗎？但是因為是兼帶提及以及沒有明確說明久遠，因此這部經永遠區別于各種教義。如果不是這樣，請檢查各部經典，哪部經典闡明佛陀久遠的根本如同這部經呢？為什麼要貶低久遠成就的功德來解釋疑惑呢？如果這能解釋疑惑，〈方便品〉也是解釋現相的疑惑，
【English Translation】 English version: The three origins and traces (sanbenji), the origin (ben) and trace (jaku) vary with time, so the intermediate origin and trace are distinguished as trace, and the local origin and trace are distinguished as origin. Others do not understand the origin and trace of the Lotus Sutra, but only know to specially seek the Dharma body (Dharmakaya) from the superior, in this case, the root of the Dharma is the same as other sutras, and the superior turns into inferior; if the distant origin is obtained, then the near trace will not be lost, if only the Dharmakaya is mentioned, then the intermediate trace will be lost, let alone the distant origin. 'From individual' below explains that the origin and trace appear mutually, from the root of the local origin and trace, it descends to the trace of the intermediate present origin and trace, in this way, the distant and near of the origin and trace appear mutually, and then one knows that the origin is the origin of the trace family, and the trace is the trace of the origin family. The inconceivable nature of the three origins and traces is from the perspective of principle.
The fifth, concluding the difference, is as stated in the text.
The seventh, in the preliminary examination, first asks the meaning, only the superior can be called different, the Dharma characteristics (lakshana) explained in various sutras are still insufficient in this sutra, it should be inferior to other sutras, how can it surpass and distinguish various sayings? Secondly, in the answer, there are two passages, both saying 'various', not exceeding cause and effect and self and other. The text has metaphors and combinations, the previous text says 'karma' is the action that can be performed, 'treasure' is the Dharma that is practiced, 'position' is the fruit that is attained, in the expedient teaching, cultivating the cause obtains the fruit, so it is said 'various'. If there is no Dharmakaya's eternal life, cause and effect have no place to return, so it is known that the various practices of various sutras are different, all entering the Lotus Sutra's eternal life. This eternal life, one body and three bodies, encompasses everything, this is from the perspective of self-practice. Secondly, 'Great Sutra' below is even more from the perspective of self and other, specifically like the double combination below 'Dharma Gate'. 'The essence in the sea' below concludes the superior meaning as three points: namely Dharma, metaphor, and rebuke. The rebuke says 'What is it if it is not different', Dharma-nature (Dharmata) is the Dharmakaya, wisdom (Jnana) is the Reward body (Sambhogakaya), response (Pratirupa) is the Response body (Nirmanakaya), so in the Dharma-nature sea, can the essence exceed these, so all should use the three bodies to correspond to the four such as the throat. However, are there no three bodies in various sutras? But because it is mentioned incidentally and the distant is not clearly explained, therefore this sutra is eternally different from various teachings. If it is not so, please examine various sutras, which sutra explains the Buddha's distant origin like this sutra? Why belittle the merits of long-term achievement to explain doubts? If this can explain doubts, the Expedient Means Chapter is also explaining the doubts of the present phenomena,
方便〉釋疑則〈序品〉為正，方可此中〈踴出〉為正，況他並判以為流通。然《論》中自列十種無上，一種子無上，指澍雨譬；二行無上，指大通事；三增長力無上，指化城譬；四令解無上，指系珠譬；五凈土無上，指多寶現；六說無上，指髻珠譬；七化生無上，指踴出菩薩；八成道無上，指壽量三菩提；九涅槃無上，指醫子；十勝妙力無上，指下諸品為余殘修多羅。當知《論》意指〈分別品〉去為余殘修多羅，即正經之殘，流通分也。望今所判唯差半品，若以功德而言可俱屬流通，今從記領，判屬正耳。並異諸經，故云「無上」。
若爾，雨譬已前豈非無上？
答：
雨譬已述譬及領解，〈方便品〉已判甚深，甚深只是無上異名，況〈方便品〉已是譬本。若以〈方便〉去八品為正，猶得跡門中正，若以十三品為正，複雜跡門流通，故知取跡流通為正；棄本正為流通，深不可也。具如別記。
故知本地三身，即諸經諸身之喉，如衣之襟、諸根之目，如屐之蒵。「蒵」字從草，出《風俗通》。故知今明本跡，不與諸經諸師同也。
此品《文句》疏文稍繁，前後難見故前錄出，但依此開。開顯文二：先誡信；次正答，又二：長行、偈頌。長行二：謂法、譬。初法說為二：一三世益物，二總
結不虛。初三世為二，初過去為二：初從「如來秘密」下出執近之謂，二從「然善男」下破近顯遠。初文又三：初出所迷之法，二出能迷之眾，三出迷遠之謂。次破近顯遠，又二：初顯遠，二益物所宜。初又二：法說，譬說。譬說又三：初舉譬問，二答，三合。次益物所宜中又三：初益物處，二「拂跡上」疑，三「若有眾生」下正明益物所宜。于中又二：一感應，二施化。于中又二：先明形聲益，次得益歡喜。先形聲又二：先形，次聲。形益又二：一非生現生，二非滅現滅。聲益如文，得益歡喜如文。次「從諸善男子如來見」下，現在益物，又二：先機感，次應化。于中又二：一非生現生，次非滅現滅。初文又二：一現生，次現生利益。現生又二：一現生，二非生。第二現生利益中二：先形聲，次不虛。不虛又二：先不虛，次釋不虛。又二：初照理不虛，次從「以諸」下明稱機不虛。于中又二：先機感，次施化。次明非滅現滅，又二：一非滅現滅，二現滅利益。初又二：初本實不滅，于中又二：初明果位常住，次舉因況果；二從「然今」下跡中唱滅。次現滅利益又二：初不滅有損，二從「以方便」下唱滅有益。初又二：初不滅有損，次廣釋。次有益中二：先嘆佛難值，次釋如文。第二總結不虛為三：先明諸佛出世必先
【現代漢語翻譯】 現代漢語譯本 結不虛（結論真實不虛）。初三世（過去、現在、未來三世）分為二：初（首先）過去分為二：初從『如來秘密』（Tathagata's secret）下，指出執著于近處（淺顯易懂的教義）的說法，二從『然善男』（然而，善男子）下，破除執近，彰顯深遠之理。初文又分為三：初，闡述所迷惑的法；二，闡述能使人迷惑的眾生；三，闡述迷惑深遠之理。其次，破除執近，彰顯深遠，又分為二：初，彰顯深遠；二，利益眾生所宜。初又分為二：法說（直接闡述佛法），譬說（用比喻來說明佛法）。譬說又分為三：初，舉出比喻並提問；二，回答；三，總結。其次，利益眾生所宜中又分為三：初，利益眾生的處境；二，『拂跡上』（拂去足跡）的疑問；三，『若有眾生』（如果存在眾生）下，正式闡明利益眾生所宜。其中又分為二：一，感應；二，施化（施行教化）。其中又分為二：先闡明形聲（形態和聲音）的利益，其次是獲得利益的歡喜。先闡明形態和聲音的利益，又分為二：先闡明形態，其次闡明聲音。形態的利益又分為二：一，非生現生（本來沒有生，現在示現出生）；二，非滅現滅（本來沒有滅，現在示現滅亡）。聲音的利益如經文所述，獲得利益的歡喜也如經文所述。其次，『從諸善男子如來見』（從各位善男子，如來所見）下，闡述現在利益眾生，又分為二：先是機感（根機感應），其次是應化（應機教化）。其中又分為二：一，非生現生；其次，非滅現滅。初文又分為二：一，現生；其次，現生利益。第二，現生利益中分為二：先是形聲，其次是不虛。不虛又分為二：先是不虛，其次是解釋不虛。又分為二：初，照理不虛（從道理上來說真實不虛）；其次，從『以諸』（以各種）下，闡明稱機不虛（符合根機而真實不虛）。其中又分為二：先是機感，其次是施化。其次，闡明非滅現滅，又分為二：一，非滅現滅；二，現滅利益。初又分為二：初，本來真實不滅，其中又分為二：初，闡明果位常住（佛果的地位是永恒不變的）；其次，舉出因來比況果；二，從『然今』（然而現在）下，在示現的足跡中宣唱滅度。其次，現滅利益又分為二：初，不滅有損；二，從『以方便』（以方便法門）下，宣唱滅度有益。初又分為二：初，不滅有損；其次，廣為解釋。其次，有益中分為二：先是讚歎佛陀難以值遇，其次是如經文所述進行解釋。第二，總結不虛分為三：先闡明諸佛出世必定首先
【English Translation】 English version The conclusion is not false. The initial three periods (past, present, and future) are divided into two: first, the past is divided into two: first, from 'Tathagata's secret' (Tathagata's secret) below, it points out the attachment to the near (easy-to-understand teachings), and second, from 'However, good men' (However, good men) below, it breaks the attachment to the near and reveals the profound principle. The initial text is further divided into three: first, it elaborates on the Dharma that is being confused; second, it elaborates on the beings that can cause confusion; and third, it elaborates on the principle of profound confusion. Secondly, breaking the attachment to the near and revealing the profound is further divided into two: first, revealing the profound; and second, benefiting beings as appropriate. The first is further divided into two: Dharma teaching (directly elaborating on the Buddha's teachings) and parable teaching (using parables to explain the Buddha's teachings). The parable teaching is further divided into three: first, giving an example and asking a question; second, answering; and third, summarizing. Secondly, benefiting beings as appropriate is further divided into three: first, the situation of benefiting beings; second, the question of 'sweeping away traces' (sweeping away footprints); and third, 'If there are beings' (If there are beings) below, formally clarifying what is appropriate for benefiting beings. Among them, it is further divided into two: first, response; and second, application of transformation (applying teachings). Among them, it is further divided into two: first, clarifying the benefits of form and sound, and second, the joy of obtaining benefits. First, clarifying the benefits of form and sound is further divided into two: first, clarifying the form, and second, clarifying the sound. The benefits of form are further divided into two: first, non-birth appearing as birth (originally without birth, now showing birth); and second, non-extinction appearing as extinction (originally without extinction, now showing extinction). The benefits of sound are as described in the scriptures, and the joy of obtaining benefits is also as described in the scriptures. Secondly, 'From all good men, the Tathagata sees' (From all good men, what the Tathagata sees) below, elaborating on benefiting beings now is further divided into two: first, the response of the machine (the response of the root machine), and second, the application of transformation (teaching according to the machine). Among them, it is further divided into two: first, non-birth appearing as birth; and second, non-extinction appearing as extinction. The initial text is further divided into two: first, appearing as birth; and second, the benefits of appearing as birth. Secondly, the benefits of appearing as birth are divided into two: first, form and sound, and second, not false. Not false is further divided into two: first, not false, and second, explaining not false. It is further divided into two: first, not false in terms of principle (true and not false in terms of principle); and second, from 'with all' (with all kinds) below, clarifying not false in accordance with the machine (true and not false in accordance with the root machine). Among them, it is further divided into two: first, the response of the machine, and second, the application of transformation. Secondly, clarifying non-extinction appearing as extinction is further divided into two: first, non-extinction appearing as extinction; and second, the benefits of appearing as extinction. The first is further divided into two: first, originally truly not extinct, among which it is further divided into two: first, clarifying that the position of the fruit is permanent (the position of the Buddha's fruit is eternal and unchanging); and second, giving an example of the cause to compare the fruit; second, from 'However, now' (However, now) below, chanting extinction in the manifested traces. Secondly, the benefits of appearing as extinction are further divided into two: first, non-extinction has harm; and second, from 'with expedient means' (with expedient means) below, chanting extinction has benefits. The first is further divided into two: first, non-extinction has harm; and second, explaining in detail. Secondly, the benefits are divided into two: first, praising the Buddha as difficult to encounter, and second, explaining as described in the scriptures. Secondly, summarizing not false is divided into three: first, clarifying that the Buddhas appearing in the world must first
施三，次明皆為化物，三皆非虛妄。次譬中二：開、合。開譬為二：一良醫譬三世，二治子譬不虛。初文又三：一醫遠行譬過去，二還已復去譬現在，三尋來譬未來。過去又二：初發近顯遠，二化益所宜。今但化益，上化益又三：一處所，二拂跡，三正化。今但正化，上正化又二：一機感，二正應化。今具譬之，今就初文為二：初如有良醫超譬應化，從多諸子息追譬機感，次正應化(已上譬文勘上法文)。
此文有三誡。「三請」至「鄭重」者，請中既云「如是三白已復言」者，當知至四。佛於三請之後，又云「汝等諦聽」，即第四誡也。並前跡門誡許及三請，即五誡七請。「鄭重」如前釋。「昔七方便」至「誠諦」者，言七方便權者，且寄昔權，若對果門權實俱是隨他意也。以圓人中亦有無生忍者，易聞遠故置而不論，故此自他隨用別故，具如《玄》文。
「法說中未來語少」者，但指「常住不滅」四字，為未來文也。「譬說偈中文多」者，長行譬說中從「其父聞子」已下文是，其文尚少；偈法說中從「我見諸眾生」下十行半文，故云多也。「一身即三身」等者，文中二解各有其意，初釋約三身法體法爾相即，次釋約今昔相望，以今法體望昔故也。亦可前釋通諸味、后釋斥他經，唯在今經故也。即秘密
【現代漢語翻譯】 現代漢語譯本： 施三，其次說明都是爲了教化眾生，這三者都不是虛妄的。其次是比喻中的開和合。開譬分為兩種：一是良醫比喻三世，二是醫治兒子比喻不虛妄。最初的文又分為三部分：一是醫生遠行比喻過去，二是回來后又離開比喻現在，三是尋找回來比喻未來。過去又分為兩種：最初是顯近而顯遠，二是教化利益所適宜。現在只說教化利益，上面的教化利益又分為三部分：一是處所，二是拂跡，三是正化。現在只說正化，上面的正化又分為兩種：一是機感，二是正應化。現在用比喻來說明，現在就最初的文分為兩部分：最初是如有良醫超過比喻應化，從眾多子息追隨比喻機感，其次是正應化（以上比喻文對照上面的法文）。 這段文字有三條告誡。從『三請』到『鄭重』，請中既然說『像這樣三次稟白之後又說』，應當知道有四次。佛在三次請求之後，又說『你們仔細聽』，這就是第四條告誡。加上前面的跡門告誡允許和三次請求，就是五條告誡七次請求。『鄭重』如前面解釋。從『過去七方便』到『誠諦』，說七方便權宜之法，姑且寄託於過去的權宜之法，如果對照果門，權實都是隨他意。因為圓人中也有無生法忍的人，容易聽聞深遠的道理，所以放在一邊不論，所以這裡自體和他體隨著使用而不同，具體如《玄》文所說。 『法說中未來語少』，只是指『常住不滅』四個字，是未來的文句。『譬說偈中文多』，長行譬說中從『他的父親聽到兒子』以下是，那段文字還少；偈法說中從『我見諸眾生』以下十行半的文字，所以說多。『一身即三身』等，文中兩種解釋各有其意義，最初的解釋是約三身法體法爾相即，其次的解釋是約今昔相望，用現在的法體來看待過去。也可以說前面的解釋通用於各種教味，後面的解釋排斥其他經典，只在本經中才有，這就是秘密。
【English Translation】 English version: Shi San, secondly, it is explained that all are for the purpose of transforming sentient beings, and these three are not false. Secondly, the opening and closing in the analogy. The opening analogy is divided into two types: one is the good doctor as an analogy for the three lifetimes, and the other is treating the sons as an analogy for not being false. The initial text is further divided into three parts: one is the doctor traveling far away as an analogy for the past, the second is returning and then leaving again as an analogy for the present, and the third is searching for return as an analogy for the future. The past is further divided into two types: initially, it is showing the near and revealing the far, and the second is teaching and benefiting what is appropriate. Now only teaching and benefiting are discussed, and the above teaching and benefiting are further divided into three parts: one is the location, the second is brushing away traces, and the third is the correct transformation. Now only the correct transformation is discussed, and the above correct transformation is further divided into two types: one is the sense of opportunity (jigan), and the second is the correct response to transformation. Now use an analogy to explain, now the initial text is divided into two parts: initially, it is as if a good doctor surpasses the analogy of responding to transformation, from the many sons following as an analogy of the sense of opportunity (jigan), and the second is the correct response to transformation (above the analogy text corresponds to the above Dharma text). This text has three admonitions. From 'three requests' to 'solemnly', since it is said in the request 'after reporting in this way three times, he spoke again', it should be known that there are four times. After the Buddha's three requests, he also said 'You listen carefully', which is the fourth admonition. Adding the previous trace gate admonition and the three requests, there are five admonitions and seven requests. 'Solemnly' is as explained before. From 'the past seven expedient means' to 'sincere and truthful', saying that the seven expedient means are provisional methods, let's entrust them to the past provisional methods, if compared to the fruit gate, both provisional and real are according to his intention. Because there are also those who have no birth forbearance (wusheng faren) among the perfect people, it is easy to hear the profound principles, so it is put aside and not discussed, so here the self and other bodies differ according to use, as detailed in the 'Xuan' text. 'In the Dharma discourse, there are few future words', only refers to the four words 'constant and imperishable (changzhu bumie)', which are future sentences. 'There are many verses in the analogy discourse', in the long prose analogy discourse, it is from 'his father heard the son' onwards, that passage is still few; in the verse Dharma discourse, it is from 'I see all sentient beings' onwards for ten and a half lines, so it is said to be many. 'One body is three bodies' etc., the two explanations in the text each have their meaning, the initial explanation is about the three bodies (sanshen) Dharma body being inherently identical, the second explanation is about looking at the past and present in relation to each other, using the present Dharma body to view the past. It can also be said that the previous explanation applies to all teachings, and the latter explanation rejects other scriptures, only in this scripture, this is the secret.
家之神通，故還約三身以釋，故知神通力言隨於諸教教主故也。故廣約諸味簡已，更約今昔簡之，方顯本地三身神通。若釋小乘及以漸教，則不得以此中三身釋之。引《大品》者，此經舉一切世間皆謂近成，唯列天人修羅不云三惡者，然計近者亦多在此三，故引為例。前雖有二乘之名從初以說，若被開已俱成菩薩，故今但從開邊以說。彼《大品》意云「勝出」者，但勝出小，小在此三亦不須三惡，故暫引同。從「此法身地」至「長遠之說者」，法忍菩薩尚自須聞，當知壽量非說不知。然得無生者，亦聞應即法身，但不聞久成而已。言「自應」等者，但不同界內經歷五味跨涉本跡，七請五誡方乃得聞，以見一分法身理合得聞長遠，故前文云，地住已上得聞常故，但常與余時異，故更論之。「破近顯遠略有十意，如玄義云云」者，《玄》文第九明用中，有十門不同，彼具列釋兼與跡門十意，以辯同異，今但略舉破廢二門。注家云，無始之壽晦而未彰者，此不應爾。何者？此中正明久遠之長，以破伽耶近成之短，彰灼顯著何晦之有？又言：何佛不然？此亦不爾。久近不同長短別故。
言「直下塵被點之界」者，此中經文不云「下點」，但兼彼跡文成其語耳。《僧傳》云：「準羅什舊經，無『一塵一劫』四字，有齊高僧
【現代漢語翻譯】 現代漢語譯本 家的神通，所以還是用三身來解釋，因此可知神通力是跟隨各個教派的教主而來的。所以廣泛地從各種味道來簡化，再從過去和現在來簡化，才能彰顯本地三身的神通。如果解釋小乘以及漸教，就不能用這裡的三身來解釋。《大品般若經》（《大品》）中，此經認為一切世間都是近期成就的，只列出天人、阿修羅，沒有說三惡道，然而估計近期成就的也多在這三道中，所以引用作為例子。前面雖然有二乘的名字，是從最初開始說的，如果被開悟就已經都成了菩薩，所以現在只從開悟這邊來說。那部《大品般若經》的意思說『勝出』，只是勝出小乘，小乘也在這三道中，也不需要三惡道，所以暫時引用相同之處。從『此法身地』到『長遠之說者』，法忍菩薩尚且需要聽聞，應當知道壽量不是說了才知道。然而得到無生法忍的人，也應該聽聞應身即是法身，只是沒有聽聞久遠成就而已。說『自應』等，只是不同於界內經歷五味，跨越本跡，經過七請五誡才得以聽聞，以此可見一分法身的道理應該聽聞長遠，所以前面的文章說，地住以上的菩薩可以聽聞常，只是常與其餘時候不同，所以再討論它。『破近顯遠略有十意，如玄義云云』，《法華玄義》（《玄》）第九卷中說明用的時候，有十種不同的方式，那裡詳細列出解釋，兼與跡門十意，來辨別相同和不同，現在只是簡略地舉出破和廢兩種方式。注家說，無始以來的壽命，隱晦而沒有彰顯，這不應該這樣。為什麼呢？這裡正是說明久遠的長，來破斥伽耶城附近才成就的短，彰明昭著，有什麼隱晦的呢？又說：哪尊佛不是這樣呢？這也不對。久遠和近期不同，長和短有區別。 說到『直下塵被點之界』，這裡經文沒有說『下點』，只是兼顧那邊的跡門文章才成就這句話。《僧傳》記載：『根據鳩摩羅什翻譯的舊經，沒有『一塵一劫』這四個字，有齊高僧
【English Translation】 English version The divine power of the 'family', therefore, still uses the Three Bodies to explain it. Thus, it can be known that the power of divine abilities follows the leaders of various teachings. Therefore, it is simplified extensively from various 'flavors', and then simplified from the past and present, in order to reveal the divine power of the Three Bodies of the original ground (本地三身). If explaining the Hinayana (小乘) and gradual teachings, one cannot use the Three Bodies here to explain them. Quoting from the 'Mahaprajnaparamita Sutra' (《大品般若經》) (《大品》), this sutra considers all worlds to be of recent attainment, only listing Devas (天人), Asuras (修羅), and not mentioning the Three Evil Paths (三惡道). However, it is estimated that many of those who recently attained are also in these three paths, so it is cited as an example. Although there are the names of the Two Vehicles (二乘) mentioned earlier, it is from the beginning that they are spoken of. If they are enlightened, they have already become Bodhisattvas, so now it is only spoken of from the side of enlightenment. The meaning of that 'Mahaprajnaparamita Sutra' saying 'superior' is only superior to the Hinayana. The Hinayana is also in these three paths, and the Three Evil Paths are not needed, so it is temporarily cited as the same point. From 'This Dharmakaya ground' to 'those who speak of the far-reaching', even Bodhisattva Dharma-ksanti (法忍菩薩) still needs to hear it, one should know that the length of life is not known only after it is spoken. However, those who have attained the 'unborn' (無生) should also hear that the Response Body (應身) is the Dharmakaya (法身), but they have not heard of the long-term attainment. Saying 'naturally should', etc., is only different from experiencing the Five Flavors (五味) within the realm, crossing over the original and manifested traces (本跡), and only being able to hear after seven requests and five admonitions. From this, it can be seen that a portion of the Dharmakaya's principle should hear of the far-reaching. Therefore, the previous text said that Bodhisattvas above the 'ground dwelling' (地住) can hear of the 'constant' (常), but the 'constant' is different from other times, so it is discussed again. 'Breaking the near and revealing the far has roughly ten meanings, as in the Profound Meaning, etc.', in the ninth volume of the 'Profound Meaning of the Lotus Sutra' (《法華玄義》) (《玄》), when explaining the use, there are ten different ways. There, it lists detailed explanations, combining them with the ten meanings of the manifested traces (跡門), to distinguish similarities and differences. Now, it only briefly mentions the two ways of breaking and abandoning. Commentators say that the lifespan since beginningless time is obscured and not manifested, this should not be so. Why? Here, it is precisely explaining the length of the distant past, to refute the shortness of the attainment near Gaya (伽耶). It is clearly and obviously manifested, what is obscured about it? Also, saying: Which Buddha is not like this? This is also not correct. The distant past and the recent past are different, the long and the short are different. Speaking of 'the realm where dust is directly marked', the sutra text here does not say 'lower mark', it is only by considering the text of the manifested traces there that this sentence is completed. The 'Biographies of Eminent Monks' (《僧傳》) records: 'According to Kumarajiva's (鳩摩羅什) old sutra, there are not the four characters 'one dust one kalpa' (一塵一劫), there is a Qi Dynasty eminent monk
曇副，誦經感夢雲少一句，後果得之。」若《金光明》云：「一切海水可知滴數，無有能知如來之壽」，此亦明未來之壽，非過去也。若引證此殊不相關。「益物處」者，此之娑婆即本應身所居之土，今日跡居不移于本，但今昔時異，見燒者謂近、照本者達遠，故《經》云：「我土不毀常在靈山」，豈離伽耶別求常寂？非寂光外別有娑婆。「於是中間」等者，先正釋，次「或有」下出古，三「今謂」下破古。正釋中初總立能拂，次「疑因」下示所拂事，先標，次「昔教」下釋出所疑，次「今拂」下正示拂相。正由經文先舉事竟，結云「皆是方便」，即名為「拂」。昔于諸教雖見不同而生於疑，乃不知是果後方便等，及如是示差別意，即說值然燈等及在然燈之世入涅槃也。次古釋者，又有人云：說然燈者，說他為我，為平等意趣。經文但云「我說他身」，何須改云「說我為我」？今釋意云，是釋迦菩薩入滅，不得云是然燈涅槃，亦非釋迦爾時于然燈世已曾成佛而般涅槃，不可二佛一時興故，是故但以得記弘法壽終為果。「佛眼」等者，既對佛眼舉于兩應，故他受用亦應攝也。人天及以法眼皆雲華報者，非無近果讓佛報故，其土既爾身豈不然？「信等諸根」者，既為如來本地佛眼所觀，窮其久遠照其根源，故此五根鬚約本
【現代漢語翻譯】 現代漢語譯本 曇副，誦經時因感動而夢見遺漏了一句經文，後來果然找到了遺漏之處。如同《金光明經》所說：『一切海水的滴數可以知曉，但沒有人能夠知道如來的壽命』，這明明是說明未來的壽命，而不是過去的壽命。如果引用這段經文來證明，那就完全不相關了。『益物處』指的是，這個娑婆世界（Sahā world，指我們所居住的堪忍世界）就是本應身（Svābhāvikakāya，佛的三身之一，又稱自性身、法身）所居住的國土，今天示現的居所並沒有離開根本，只是今昔時代不同，見到火燒的人認為近，照見本源的人才能通達遙遠，所以《經》中說：『我的國土沒有毀壞，常在靈鷲山（Gṛdhrakūṭa Mountain）』，難道要離開伽耶（Gayā）另外尋求常寂嗎？並非在寂光土（the Land of Tranquil Light）之外另有一個娑婆世界。『於是中間』等等，首先是正確的解釋，其次『或有』以下是古人的解釋，第三『今謂』以下是駁斥古人的解釋。正確的解釋中，首先總的立論能夠拂除，其次『疑因』以下是揭示所要拂除的事情，先標明，其次『昔教』以下解釋說明所疑惑之處，其次『今拂』以下正式揭示拂除的相狀。正是因為經文先舉出事情，最後總結說『都是方便』，這就叫做『拂』。過去在各種教義中雖然見到不同而產生疑惑，卻不知道這是果後方便等等，以及這樣示現差別的用意，就是說值遇燃燈佛（Dīpaṁkara Buddha）等等以及在燃燈佛的時代入涅槃（nirvāṇa）的事情。其次是古人的解釋，又有人說：說燃燈佛，是說他為我，是爲了平等的意思。經文只是說『我說他身』，何必改成『說我為我』？現在的解釋是說，這是釋迦菩薩（Śākyamuni Bodhisattva）入滅，不能說是燃燈佛涅槃，也不是釋迦牟尼佛那時在燃燈佛的時代已經成佛而般涅槃，不可能有兩尊佛同時出現，所以只是以得到授記、弘揚佛法、壽命終結作為結果。『佛眼』等等，既然對照佛眼（Buddha-cakṣus）舉出兩應，所以他受用身（Para-saṃbhogikakāya，佛的三身之一，為報身）也應該包括在內。人天以及法眼（Dharma-cakṣus）都說是華報，並非沒有近果而讓給佛的報應，他的國土既然如此，身體難道不是這樣嗎？『信等諸根』，既然為如來本地的佛眼所觀察，窮盡其久遠，照見其根源，所以這五根（信根、精進根、念根、定根、慧根）必須從根本上來說。
【English Translation】 English version Tán Fù, while reciting scriptures, dreamt of missing a sentence due to being moved, and later indeed found the missing part.' Just as the Golden Light Sutra says, 'All the drops of seawater can be known, but no one can know the lifespan of the Tathāgata (如來，Tathāgata, meaning 'Thus Gone One' or 'Thus Come One')', this clearly explains the future lifespan, not the past. If this passage is cited as proof, it is completely irrelevant. 'Benefiting beings' refers to the fact that this Sahā world (娑婆世界, Sahā world, the world we inhabit, which is endurable) is the land where the Svābhāvikakāya (本應身, Svābhāvikakāya, one of the three bodies of the Buddha, also known as the self-nature body or Dharmakāya) resides. Today's manifested abode has not departed from the root, but the times are different. Those who see the fire consider it near, while those who see the origin can understand the distance. Therefore, the Sutra says, 'My land is not destroyed, and it is always on Vulture Peak (靈鷲山, Gṛdhrakūṭa Mountain)'. Is it necessary to seek eternal tranquility apart from Gayā (伽耶, Gayā)? There is no Sahā world separate from the Land of Tranquil Light (寂光土, the Land of Tranquil Light). 'Therefore, in between,' etc., first is the correct explanation, second, 'or there are' below is the ancient explanation, and third, 'now it is said' below is the refutation of the ancient explanation. In the correct explanation, first, the general argument is established to be able to dispel, second, 'the cause of doubt' below reveals what is to be dispelled, first stating it, second, 'past teachings' below explains the doubts, and third, 'now dispelling' below formally reveals the aspect of dispelling. It is precisely because the sutra first presents the matter and concludes by saying 'all are expedient means', which is called 'dispelling'. In the past, although different views were seen in various teachings, doubts arose, but it was not known that these were expedient means after the result, etc., and the intention of showing such differences, that is, speaking of encountering Dīpaṁkara Buddha (燃燈佛, Dīpaṁkara Buddha) etc., and entering nirvāṇa (涅槃, nirvāṇa) in the age of Dīpaṁkara Buddha. Secondly, the ancient explanation, some people say: speaking of Dīpaṁkara Buddha, is speaking of him as me, for the sake of equality. The sutra only says 'I speak of his body', why change it to 'speaking of me as me'? The current explanation is that this is Śākyamuni Bodhisattva (釋迦菩薩, Śākyamuni Bodhisattva) entering extinction, it cannot be said that it is Dīpaṁkara Buddha's nirvāṇa, nor that Śākyamuni Buddha had already become a Buddha and entered parinirvāṇa in the age of Dīpaṁkara Buddha, because two Buddhas cannot appear at the same time, so only receiving prediction, propagating the Dharma, and the end of life are taken as the result. 'Buddha-eye' etc., since the two responses are raised in contrast to the Buddha-eye (佛眼, Buddha-cakṣus), the Para-saṃbhogikakāya (他受用身, Para-saṃbhogikakāya, one of the three bodies of the Buddha, the Reward Body) should also be included. Humans, devas, and the Dharma-eye (法眼, Dharma-cakṣus) all say it is a flower reward, it is not that there is no near result and it is given to the Buddha's reward, since his land is like this, how could his body not be? 'The roots of faith, etc.', since they are observed by the Buddha-eye of the Tathāgata's original ground, exhausting its long duration and illuminating its source, these five roots (信根、精進根、念根、定根、慧根, the roots of faith, diligence, mindfulness, concentration, and wisdom) must be discussed from the root.
地中間緣了，復經漸頓大小及人天乘。名同體別，通得名為信等五根，以人天乘通名緣因故也。此乃望彼遍開通成緣了。于中先約漸頓判，次約大小人天以判。小即漸初，「漸中利鈍但云藏通」者，漸通具四，以別圓同入華嚴中頓教攝也，是故且以漸中界內巧拙，對於利鈍通在方等、般若二味。又以小對人天辯利鈍者，且以優劣相望故耳。但人天乘遍在一切大小教中。「十界」至「二因也」者，應云十法界中亦有惡法，而言「不用」者，以十法界是生善機處，故不取惡。但十界中展轉相望，有五乘七善及圓實等種，是故聖人更立方便傳傳引出，良由有機機宜不同，不可頓出。
問：
若爾，佛果既極，如何亦得名生機處？
答：
此中論機及辯利鈍故，佛法界未是佛果故，彼《玄》文十界互動以論機緣，則果佛機通在十界故也。若直宜以佛界度者，則是佛界有佛界機，若未宜佛界則漸于菩薩界而成熟之，乃至地獄即至地獄方迴心者是也。具如《釋簽》。亦如觀音、妙音現身不同。
「自說名字」等者，既對十界，或但論四聖以辯勝負及應勝劣，當知此中且對佛界勝劣應耳。所以頻論者，恐仍謂法身說法故也。「橫論即十方」者，昔十方也。「約豎處所」至「然燈佛」等者，以釋迦望昔
【現代漢語翻譯】 現代漢語譯本： 在地的中間地帶，又經歷了漸教、頓教、大乘和小乘以及人天乘（指人道和天道的修行）。名稱相同但本體各異，都可以統稱為信等五根（信根、精進根、念根、定根、慧根），因為人天乘普遍被認為是緣因。這是相對於其他教法而言，普遍開通而成就緣了。其中先從漸教和頓教來判斷，其次從小乘、大乘、人天乘來判斷。小乘即漸教的初始階段，「漸教中根性利鈍但說藏通（三藏教和通教）」的意思是，漸教中的通教具備四種教義，因為別教和圓教一同被攝入華嚴經中的頓教。因此，暫且用漸教中界內的巧拙，來對應根性的利鈍，通教則在方等時和般若時這兩種教味中。又用小乘來對比人天乘來辨別利鈍，這只是從優劣的角度來相互比較。但是人天乘普遍存在於一切大乘和小乘教法中。「十界（十法界）」到「二因也」的意思是，應該說十法界中也有惡法，而說「不用」的原因是，因為十法界是產生善的場所，所以不取惡。但是十界中相互比較，有五乘、七善以及圓實等種子，因此聖人又設立方便法門，層層引導，這是因為眾生的根機和適宜程度不同，不可一下子全部說出。
問： 如果這樣，佛果已經達到極致，為什麼也可以被稱為產生機緣的地方？
答： 這裡討論的是根機和辨別利鈍，所以佛法界還不是佛果的緣故，那部《玄》文用十界互動來討論機緣，那麼果佛的機緣就貫通在十界中。如果直接用佛界來度化眾生，那麼就是佛界有佛界的機緣，如果還不適宜用佛界來度化，那麼就逐漸在菩薩界使其成熟，乃至在地獄中才回心轉意，就是這種情況。具體如《釋簽》所說。也像觀音菩薩、妙音菩薩顯現的身形不同。
「自說名字」等的意思是，既然是針對十界，或者只是討論四聖（聲聞、緣覺、菩薩、佛）來辨別勝負以及應以何種身份來度化，應當知道這裡只是針對佛界的勝劣和應以何種身份來度化。之所以多次討論，是恐怕仍然認為是法身在說法。「橫論即十方」的意思是，以前的十方。「約豎處所」到「然燈佛（錠光佛）」等的意思是，用釋迦牟尼佛來對照過去的佛。
【English Translation】 English version: In the middle ground, it further experiences the gradual and sudden teachings, the Mahayana and Hinayana, as well as the human and celestial vehicles (referring to the practices of humans and gods). The names are the same but the entities are different, and they can all be collectively referred to as the five roots of faith (faith, diligence, mindfulness, concentration, and wisdom), because the human and celestial vehicles are generally considered to be causal conditions. This is in relation to other teachings, universally opening up and accomplishing causal completion. Among them, the judgment is first made from the gradual and sudden teachings, and then from the Hinayana, Mahayana, and human and celestial vehicles. Hinayana is the initial stage of the gradual teaching, and 'the gradual teaching only speaks of the Tripitaka and Common teachings regarding the sharpness and dullness of faculties' means that the Common teaching in the gradual teaching possesses four kinds of doctrines, because the Distinct and Perfect teachings are together incorporated into the sudden teaching in the Avatamsaka Sutra. Therefore, for the time being, the skillfulness and clumsiness within the gradual teaching are used to correspond to the sharpness and dullness of faculties, and the Common teaching is in the two flavors of Vaipulya and Prajna. Furthermore, using Hinayana to compare with the human and celestial vehicles to distinguish sharpness and dullness is only a mutual comparison from the perspective of superiority and inferiority. However, the human and celestial vehicles are universally present in all Mahayana and Hinayana teachings. 'The Ten Realms (Ten Dharma Realms)' to 'also two causes' means that it should be said that there are also evil dharmas in the Ten Dharma Realms, and the reason for saying 'not used' is because the Ten Dharma Realms are places for generating good, so evil is not taken. However, in the Ten Realms, comparing each other, there are the seeds of the Five Vehicles, the Seven Virtues, and the Perfect Reality, etc. Therefore, the sages established expedient methods to guide them out layer by layer, because the faculties and suitability of sentient beings are different, and they cannot all be spoken at once.
Question: If so, since the Buddha fruit has reached its ultimate, why can it also be called a place for generating opportunities?
Answer: Here, the discussion is about faculties and distinguishing sharpness and dullness, so the Buddha Dharma Realm is not yet the Buddha fruit, that text 'Profound' uses the interaction of the Ten Realms to discuss opportunities, then the opportunities of the fruit Buddha are connected in the Ten Realms. If one directly uses the Buddha Realm to liberate sentient beings, then it is that the Buddha Realm has the opportunities of the Buddha Realm, if it is not yet suitable to use the Buddha Realm to liberate, then gradually mature them in the Bodhisattva Realm, and even those who repent only in hell, that is the case. As stated in the 'Explanation of the Commentary'. It is also like the different forms manifested by Avalokitesvara Bodhisattva and Wonderful Sound Bodhisattva.
'Speaking their names' etc. means that since it is aimed at the Ten Realms, or only discusses the Four Sages (Sravaka, Pratyekabuddha, Bodhisattva, Buddha) to distinguish victory and defeat and which identity should be used to liberate, it should be known that here it is only aimed at the superiority and inferiority of the Buddha Realm and which identity should be used to liberate. The reason for discussing it repeatedly is that it is feared that it is still thought that the Dharmakaya is speaking the Dharma. 'Horizontal discussion is the ten directions' means the ten directions of the past. 'About the vertical location' to 'Dipamkara Buddha' etc. means using Shakyamuni Buddha to compare with the Buddhas of the past.
值然燈名儒童時，非取他然燈以望我也。若取他佛，非我豎也。若指然燈佛身，則可引類而已，故云「如今」等也。言「生法」者，如下所釋勝劣各有生法二身。次約橫中雲「亦如華嚴十號」等者，〈名號品〉云：「如來於此四天下，現種種身，種種名，種種食，種種形，種種相，種種修短，種種壽命，種種處，種種根，種種生，種種業，令諸眾生各別知見。又於十方各有十千名號，令諸眾生各別知見。」既云「如來於此四天下」等，故不得將他佛以望我也。豎中亦然。「又諸經」下明佛有三身，自互相望名字不同。初通標，「或說」去舉三身相望亦得是橫，「法身佛」去乃至「般若首楞嚴」者，於法身中又有異名不同，《般若》是智、《楞嚴》是定，不思議定慧並法身之異名，具如《止觀》釋名中。以《大經》佛性有五名也，但舉法身餘二仍略，以橫望故即得以佛望佛，如前豎望只得以佛望往菩薩身耳。今既已成，可得橫望。「或說壽二萬」至「可知」者，此借他佛以顯釋迦，如彼諸佛故皆云「如」也。「縱橫可知」者，釋迦、彌勒即縱也，對現十方即橫也。若自身今望往日壽即豎也，望自身壽即橫也。「如玄義云云」者，彼《玄》文壽命妙中，具明跡中四佛壽命，及以本中大小不同、優劣相望，及以彼此而論橫豎
【現代漢語翻譯】 現代漢語譯本 值然燈佛（Dipamkara Buddha，過去佛）名為儒童時，並非取其他然燈佛來期望我。如果取其他佛，就不是我能豎立的。如果指示然燈佛的身，則可以引用類似的情況而已，所以說『如今』等。說到『生法』，如下文所解釋的，勝劣各有生身和法身二身。 其次，關於橫向比較，說到『亦如《華嚴經》十號』等，《名號品》說：『如來於此四天下（Saha world，娑婆世界），現種種身，種種名，種種食，種種形，種種相，種種修短，種種壽命，種種處，種種根，種種生，種種業，令諸眾生各別知見。又於十方各有十千名號，令諸眾生各別知見。』既然說『如來於此四天下』等，所以不能將其他佛來期望我。縱向比較也是如此。 『又諸經』下說明佛有三身（Trikaya，法身、報身、應身），各自互相比較名字不同。最初是總的標示，『或說』之後舉出三身相互比較也可以是橫向的，『法身佛』之後乃至『般若首楞嚴』，在法身中又有不同的名稱，《般若》（Prajna，智慧）是智，『楞嚴』（Shurangama，堅固）是定，不可思議的定慧都是法身的異名，詳細情況如《止觀》（止觀，止和觀）釋名中所說。因為《大般涅槃經》（Mahāparinirvāṇa Sūtra）佛性有五名，這裡只舉了法身，其餘二身仍然省略，因為是橫向比較，所以可以用佛來期望佛，如前面的縱向比較只可以用佛來期望往昔的菩薩身。現在既然已經成就，就可以進行橫向比較。 『或說壽二萬』到『可知』，這是借用其他佛來顯示釋迦牟尼佛（Sakyamuni Buddha），如那些佛一樣，所以都說『如』。『縱橫可知』，釋迦牟尼佛、彌勒佛（Maitreya Buddha）就是縱向的，對現在十方諸佛就是橫向的。如果自身現在期望往日的壽命就是縱向的，期望自身壽命就是橫向的。 『如《玄義》云云』，那《玄義》（妙法蓮華經玄義）的壽命妙中，詳細說明了跡門（跡門，權教）中的四佛壽命，以及本門（本門，實教）中大小不同、優劣相望，以及彼此之間而論縱橫。
【English Translation】 English version When Dipamkara Buddha (the Buddha of the past) was named Jūkumāra, he did not take another Dipamkara Buddha to expect me. If he took another Buddha, it would not be what I could erect. If he pointed to the body of Dipamkara Buddha, then he could only cite similar situations, so he said 'now' and so on. Speaking of 'birth and Dharma', as explained below, the superior and inferior each have two bodies: the manifested body and the Dharma body. Secondly, regarding horizontal comparison, speaking of 'also like the ten titles in the Avatamsaka Sutra', the 'Nomenclature Chapter' says: 'The Tathagata (如來，Tathāgata) in this Saha world (娑婆世界，Saha world) manifests various bodies, various names, various foods, various forms, various appearances, various lengths of life, various places, various roots, various births, and various karmas, so that all sentient beings may know and see them separately. Moreover, in each of the ten directions, there are ten thousand names, so that all sentient beings may know and see them separately.' Since it says 'The Tathagata in this Saha world' and so on, one cannot take another Buddha to expect me. The vertical comparison is also the same. 'Also, the sutras' below explain that the Buddha has three bodies (Trikaya, 法身, 報身, 應身), and their names differ when compared with each other. The first is a general indication, and after 'or it is said', citing the comparison of the three bodies with each other can also be horizontal. From 'Dharma Body Buddha' to 'Prajna Shurangama', there are different names in the Dharma body. 'Prajna' (般若，Prajna) is wisdom, and 'Shurangama' (楞嚴，Shurangama) is firmness, and the inconceivable samadhi and wisdom are all different names of the Dharma body, as detailed in the explanation of names in 'Zhi Guan' (止觀，Cessation and Contemplation). Because the Nirvana Sutra (大般涅槃經，Mahāparinirvāṇa Sūtra) has five names for Buddha-nature, only the Dharma body is mentioned here, and the other two bodies are still omitted, because it is a horizontal comparison, so one can use a Buddha to expect a Buddha, just as in the previous vertical comparison, one can only use a Buddha to expect the body of a past Bodhisattva. Now that it has been accomplished, a horizontal comparison can be made. 'Or it is said that the life span is 20,000' to 'can be known', this borrows other Buddhas to show Sakyamuni Buddha (釋迦牟尼佛，Sakyamuni Buddha), like those Buddhas, so they all say 'like'. 'Vertical and horizontal can be known', Sakyamuni Buddha and Maitreya Buddha (彌勒佛，Maitreya Buddha) are vertical, and the Buddhas appearing in the ten directions now are horizontal. If one's own present expects the life span of the past, it is vertical, and expecting one's own life span is horizontal. 'Like the Profound Meaning says', in the chapter on the wonderfulness of life span in the Profound Meaning of the Lotus Sutra (妙法蓮華經玄義), it explains in detail the life spans of the four Buddhas in the Trace Gate (跡門，provisional teachings), as well as the differences in size and superiority and inferiority in the Original Gate (本門，essential teachings), and discusses the vertical and horizontal aspects between them.
，然不以優劣判本跡，但以久近判本跡耳。令辯同異故注「云云」。
「或三身相望」者，於一教中自以三身而有優劣，用為大小則義通別圓。次「或三身各別皆為小」者，此乃別圓相望，圓大別小故也。「例三點云云」者，只是並別及非，縱橫即譬別圓，具如《止觀》第三。古師六釋皆為縱橫，今師三釋不縱不橫，若更于縱橫判大小者，小乘三德為小，別教三德為大。「亦復現言當入涅槃」，此指開跡竟文者。若開跡竟，得言雙林是示滅度為益物故，以今準昔亦復如是。
「師子奮迅」等者，奮迅之名及十功德，通於本跡乃至初住，今須簡之，此是久成現作現在。「有十德」者，前九可見。如第十云「具上十善」，即如四觀觀其十善，圓即上上十善也。十善只是三業，故云「身三」等，故四三業節節不同。故上上者至果名為師子奮迅中第十功德，只是三業隨智慧行及三密等，故佛果地亦以師子三昧奮他塵垢。若論諸佛世世皆然，餘九準此。「云云」者，委釋十相，辯中間今日世世皆有，現在跡化由本功德。
「如來見」下乃至「樂小法者」者，以久近相聖為小，佛以本地佛眼見之未宜遠說，以樂近說，為樂小耳。「華嚴」至「人耳」者，先引經，此是〈十地品〉初金剛藏止解脫月辭也。「案彼經
【現代漢語翻譯】 ，然而（判別本跡）不是根據優劣，而是根據時間的長短。爲了分辨相同和不同，所以註釋說『云云』。
『或三身相望』，是指在一種教義中，自身認為三身有優劣之分，如果用大小來區分，那麼就義通別圓。其次，『或三身各別皆為小』，這是指別教和圓教相互比較，圓教大而別教小。『例三點云云』，只是包括了並別和非，縱橫就譬喻了別圓，詳細內容在《止觀》第三卷。古師的六種解釋都是縱橫的，今師的三種解釋不縱不橫，如果再用縱橫來判斷大小，那麼小乘的三德為小，別教的三德為大。『亦復現言當入涅槃』，這是指開跡竟文。如果開跡竟，就可以說雙林是示現滅度，爲了利益眾生，以現在比照過去也是這樣。
『師子奮迅』等，奮迅的名稱和十種功德，通用於本跡乃至初住，現在需要加以區分，這是久遠成就現在示現。『有十德』，前九種可以見到。如第十種說『具上十善』，就像用四種觀法來觀察其十善，圓教就是上上的十善。十善只是身口意三業，所以說『身三』等，所以四種三業節節不同。所以上上者到了果地，名為師子奮迅中的第十種功德，只是三業隨著智慧行和三密等，所以佛果地也用師子三昧奮除他人的塵垢。如果說諸佛世世都是這樣，其餘九種可以以此類推。『云云』，詳細解釋十相，分辨中間、今日、世世都有，現在的跡化是由本的功德而來。
『如來見』下乃至『樂小法者』，是以時間的長短來判斷聖者的層次，時間短的為小。佛以本地佛眼看到（眾生）不適合說深遠的道理，因為他們喜歡聽近的，喜歡小的。『華嚴』至『人耳』，先引用經文，這是〈十地品〉中金剛藏菩薩止息解脫月菩薩的言辭。『案彼經
【English Translation】 , However, (discriminating between original and manifested) is not based on superiority or inferiority, but on the length of time. To distinguish between similarities and differences, it is annotated with 'etc.'
'Or viewing the Three Bodies in relation to each other' refers to, within a single teaching, considering the Three Bodies to have their own superiorities and inferiorities. If using size to differentiate, then the meaning encompasses both Separate and Perfect teachings. Next, 'Or each of the Three Bodies is separate and all are small' refers to comparing the Separate and Perfect teachings, with the Perfect being large and the Separate being small. 'For example, the three dots, etc.' simply includes both combined and separate, as well as non-combined and non-separate. Vertical and horizontal represent the Separate and Perfect teachings, as detailed in the third volume of Mohe Zhiguan (Great Calming and Contemplation). The six explanations of the ancient teachers are all vertical and horizontal, while the three explanations of the present teachers are neither vertical nor horizontal. If further judging size based on vertical and horizontal, then the Three Virtues of the Small Vehicle are small, and the Three Virtues of the Separate Teaching are large. 'Also, presently speaking of entering Nirvana' refers to the passage on concluding the revelation of the trace. If concluding the revelation of the trace, it can be said that the Sala Grove is a manifestation of entering extinction, for the sake of benefiting beings, and the present is like the past.
'Lion's Roar' etc., the name of Lion's Roar and the ten virtues are common to both original and manifested, even up to the initial stage of abiding (初住 chū zhù). Now it is necessary to distinguish them. This refers to long-ago accomplishment now being manifested. 'Having ten virtues', the first nine are visible. As the tenth says 'Possessing the above ten good deeds', it is like using the four contemplations to contemplate the ten good deeds, with the Perfect teaching being the supreme ten good deeds. The ten good deeds are simply the three karmas of body, speech, and mind, hence the saying 'body three' etc., so the four types of three karmas are different at each stage. Therefore, the supreme one, upon reaching the fruition, is called the tenth virtue in the Lion's Roar, which is simply the three karmas following the conduct of wisdom and the three secrets (三密 sān mì), etc. Therefore, the Buddha's fruition ground also uses the Lion's Roar Samadhi to shake off the defilements of others. If discussing all Buddhas throughout all lifetimes, the remaining nine can be inferred from this. 'Etc.' elaborates on the ten aspects, distinguishing that the intermediate, today, and all lifetimes all exist, and the present manifested transformation arises from the original virtues.
'The Tathagata sees' down to 'those who delight in small Dharma', is to judge the level of sages based on the length of time, with the shorter time being small. The Buddha, with the Buddha-eye of the original ground, sees that it is not suitable to speak of profound principles, because they prefer to hear about the near and delight in the small. 'Avatamsaka' to 'people's ears', first quotes the sutra, this is the words of Vajragarbha Bodhisattva stopping the liberation moon Bodhisattva in the Tenth Ground Chapter. 'According to that sutra
」下今文判也。故知彼經以未至迴向為不久行，此但次第行耳。若普賢行，初發心住已圓證竟，豈至地前云不久行而不為說？若言寄次而論不次，何故初住不亦且次第耶？故寄次之言須有典據。故彼以不久行為樂小者也，今文乃以樂近成為樂小。但引因類本非即本文，若云對小乘為樂小者，地前住前及藏通菩薩尚不被小，況彼經十地？況今經本門？「師云」者，引南嶽說同爲證。「今當」下大師于下通約教道，始自弊欲終至別教，通名樂小。「德薄垢重」者，其人未有實教二因故也。言「下文云諸子幼稚」者，指下醫子譬文，尚未堪聞圓，況開遠耶？「見思未除」者，且消譬中幼稚之言，定未知遠。
次「問」者，若前四味但樂近成為樂小者，《華嚴》頓部諸味中圓，及以因門，云何亦為樂小法者？答中四義，三在因門，第四在果門，故樂小之名尚通弊欲，何況小耶？故今果門別在樂近，故前三人中前之二人，自退大后著愛著見，此人尚不樂於小乘，況圓乘耶？次一是著三方便教，尚不堪聞圓，況復聞遠？所對別故，故對果門以樂近為樂小，故知果門圓人賢位猶有樂近成者。若果門之後一切開已，初心亦聞，況賢位耶？末代未曾發心亦聞，況發心耶？
問：
末代咸聞，佛世安簡？
答：
【現代漢語翻譯】 現代漢語譯本： 這是根據今文所作的判斷。因此可知，那部經以未達到迴向位的修行者為『不久行』，而這裡只是次第修行而已。如果像普賢菩薩的行愿，初發心住位就已經圓滿證得了，難道到了十地之前還被稱為『不久行』而不為他們宣說嗎？如果說這是借用次第來談論不次第，那麼為什麼初住位不也可以說是且次第呢？所以，借用次第的說法需要有典據。因此，那部經以『不久行』為樂於小法的人，而今文則以樂於近成作為樂於小法的人。但這只是引用相似的例子，並非直接出自經文。如果說這是針對小乘而說樂於小法的人，那麼地前、住前以及藏通菩薩尚且不被認為是小乘，更何況那部經中的十地菩薩？更何況今經的本門菩薩？『師云』，這是引用南嶽慧思大師的說法來作為佐證。『今當』以下，天臺智者大師在下文中從教道的角度進行總括，從弊欲開始到別教，都統稱為樂小。『德薄垢重』，這是因為這些人還沒有真實的教和行的兩種因。『下文云諸子幼稚』，指的是下文醫子譬喻中的內容，說明他們還不能夠聽聞圓教，更何況是開遠呢？『見思未除』，這是爲了消解譬喻中『幼稚』的說法，說明他們一定不知道遠大的目標。 其次是『問』：如果前面的四味法只是樂於近成而成為樂小，那麼《華嚴經》頓教部的各種法味中，以及因門中的圓教，為什麼也被認為是樂小法呢？答中有四種解釋，三種在因門，第四種在果門，所以樂小的名稱甚至可以通用於弊欲，更何況是小乘呢？所以，現在果門特別在於樂近，因此前面三人中的前兩人，自從退失大乘之後就執著于愛見，這些人尚且不樂於小乘，更何況是圓乘呢？其次一人是執著於三方便教，尚且不能夠聽聞圓教，更何況是聽聞遠大的目標呢？因為所針對的對象不同，所以針對果門以樂近作為樂小，因此可知果門中圓教的賢位菩薩仍然有樂於近成的人。如果果門之後一切都已開顯，那麼初心菩薩也能夠聽聞，更何況是賢位菩薩呢？末法時代未曾發心的眾生也能夠聽聞，更何況是發心的眾生呢？ 問： 末法時代所有眾生都能聽聞佛法，那麼佛陀在世的時候為什麼反而要進行簡擇呢？ 答：
【English Translation】 English version: This is a judgment based on the 'Now Text'. Therefore, it can be known that the other scripture considers practitioners who have not reached the stage of dedication (迴向, huíxiàng) as 'not long in practice', while this scripture only speaks of gradual practice. If it were like the vows and practices of Samantabhadra (普賢, Pǔxián) Bodhisattva, who has already perfectly realized enlightenment at the initial stage of the mind dwelling (初發心住, chū fāxīn zhù), how could they be called 'not long in practice' before the ten grounds (十地, shí dì) and not be taught? If it is said that this uses gradualness to discuss non-gradualness, then why can't the initial dwelling stage also be considered gradual? Therefore, the statement of borrowing gradualness needs to have scriptural basis. Thus, that scripture considers 'not long in practice' as those who delight in small teachings, while this text considers delighting in near attainment as delighting in small teachings. However, this is only citing similar examples and not directly from the text. If it is said that this is aimed at those who delight in small teachings in relation to the Small Vehicle (小乘, xiǎochéng), then those before the ten grounds, before the dwelling stage, and the Bodhisattvas of the Shared and Distinct Teachings (藏通菩薩, Zàng Tōng Púsà) are not considered Small Vehicle, let alone the ten grounds Bodhisattvas in that scripture? Let alone the Original Teaching (本門, běnmén) Bodhisattvas in this scripture? 'The Master said' refers to quoting the words of Great Master Huisi of Nanyue (南嶽慧思, Nányuè Huìsī) as evidence. From 'Now when' onwards, Great Master Zhiyi (智者大師, Zhìzhě Dàshī) summarizes from the perspective of the teaching path, starting from 'corrupt desires' (弊欲, bìyù) to the Separate Teaching (別教, biéjiào), all collectively called delighting in small teachings. 'Virtue is thin and defilements are heavy' is because these people do not yet have the two causes of true teaching and practice. 'The following text says the children are immature' refers to the content in the parable of the physician's children below, indicating that they are not yet capable of hearing the perfect teaching, let alone opening up to the distant. 'Delusions of views and thoughts not yet removed' is to resolve the statement of 'immature' in the parable, indicating that they certainly do not know the distant goal. Next is the 'Question': If the previous four flavors (四味, sì wèi) are only delighting in near attainment and becoming delighting in small teachings, then in the sudden teaching section of the Avatamsaka Sutra (《華嚴經》, Huáyán Jīng), and the perfect teaching in the causal door, why are they also considered delighting in small teachings? There are four explanations in the answer, three in the causal door and the fourth in the fruition door, so the name of delighting in small teachings can even be applied to corrupt desires, let alone the Small Vehicle? Therefore, now the fruition door particularly lies in delighting in the near, so the first two of the previous three people, since retreating from the Great Vehicle (大乘, Dàchéng), have been attached to love and views. These people do not even delight in the Small Vehicle, let alone the perfect vehicle? The next person is attached to the three expedient teachings (三方便教, sān fāngbiàn jiào), and is not yet capable of hearing the perfect teaching, let alone hearing the distant goal? Because the objects being addressed are different, delighting in the near is taken as delighting in the small in relation to the fruition door, so it can be known that even the worthy-position Bodhisattvas (賢位菩薩, xián wèi Púsà) of the perfect teaching in the fruition door still have those who delight in near attainment. If everything has been revealed after the fruition door, then even the Bodhisattva with the initial mind can hear, let alone the worthy-position Bodhisattva? Even beings in the Dharma-ending Age (末代, mòdài) who have never generated the mind can hear, let alone those who have generated the mind? Question: If all beings in the Dharma-ending Age can hear the Dharma, then why was there selection during the Buddha's time? Answer:
佛世當機故簡，末代結緣故聞。若得此意，凡諸法相所對不同，何須問言圓不應樂小？
「前明利鈍」至「兩應」者，前明兩機通漸頓教，總判利鈍，故今總以兩應言之。「劣應」至「法身生」者，二應之相，經文各有生法二身生相，當知兩處相望，不可以乘栴檀樓閣濫同貫日之精，不可以種智圓明同正習俱盡，復以十方七步不同，而表勝劣，故知兩處皆無久成。「但以」至「作如是說」者，未開但說云「生」，開已方云「非生」。今述昔垂方便，對今開已之言，故總云耳。「余經」至「非生」者，一往且從小乘以說，如佛問均提：汝和尚戒身滅不？乃至知見身滅不？皆答云：不。佛印許之。既許不滅故云「不破」。若大乘中亦非不破。又雖以大破小，但大小相奪大小仍存，終無以遠而奪于近，故云「尚不」等也。故今經望寂場遮那之體既是跡成故云「正破」，未及委論四教，且約兩處成相，即曉藏通二身是劣應耳，別圓二身是勝應也。文中雖云「兩應各有生法二身」，然劣應之上五分法身義同生身，勝應之上雖云生身義同於法。「言值然燈」至「說他身」者，以然燈佛身為他身者，若準此意，他身之言應存兩釋，示即必在於我、說則兼于自他，如今之說彌陀亦成我事及彌陀事，緣相關故，如一眾會或集
【現代漢語翻譯】 現代漢語譯本：佛陀在世時，說法是應機施教，所以簡要；末法時代，爲了廣結善緣，所以詳盡。如果領悟了這個道理，那麼面對各種不同的法相，又何必追問圓滿的教法不應該適應小根器的眾生呢？
『前明利鈍』到『兩應』，是說前面已經闡明了兩種根器，既能接受漸教，也能接受頓教，總的來說是根有利鈍的區別，所以現在總的用『兩應』來概括。『劣應』到『法身生』，是說兩種應化身的相狀，經文里各自有生身和法身兩種生相，應當知道兩處相互對照，不可以把乘坐栴檀樓閣的人和貫日之精相提並論，不可以把種智圓明和正習俱盡等同起來，又用十方七步的不同，來表示勝劣的區別，所以知道兩處都沒有長久成就的說法。『但以』到『作如是說』，是說沒有開顯時只說『生』，開顯后才說『非生』。現在追述過去垂示方便，對照現在開顯后的說法，所以總的這樣說。『余經』到『非生』，是說從權宜的角度，且從小乘的角度來說，比如佛陀問均提：你的和尚的戒身滅了嗎？乃至知見身滅了嗎？都回答說：沒有。佛陀印可了這種說法。既然允許不滅，所以說『不破』。如果從大乘的角度來說，也不是不破。又雖然用大乘來破斥小乘，但是大小乘相互奪舍，大小乘仍然存在，始終沒有用遙遠的來取代近處的道理，所以說『尚不』等等。所以現在《法華經》對照寂滅道場的遮那佛的本體，既然是示現的成就，所以說是『正破』，還沒有詳細論述四教，且就兩處成就的相狀來說，就知道藏教和通教的二身是劣應身，別教和圓教的二身是勝應身。文中雖然說『兩應各有生法二身』，然而劣應身之上的五分法身，意義上等同於生身，勝應身之上雖然說生身，意義上等同於法身。『言值然燈』到『說他身』，是說以燃燈佛身為他身，如果按照這個意思，他身的說法應該存在兩種解釋，示現必定在於我，說法則兼顧自他，如今說彌陀，也成就了我事和彌陀事，因為因緣相互關聯的緣故，比如一個眾會或者聚集。
【English Translation】 English version: When the Buddha was in the world, his teachings were concise because they were delivered according to the capacity of the audience at that time. In the Dharma-ending Age, teachings are detailed in order to form extensive connections with sentient beings. If one understands this principle, then facing various different Dharmas, why ask whether the perfect teaching should not accommodate beings of lesser capacity?
『前明利鈍』 to 『兩應』 (Qian Ming Li Dun to Liang Ying) means that the previous section has already clarified the two types of capacities, those who can accept the gradual teaching and those who can accept the sudden teaching. Generally speaking, there are differences in the sharpness of their faculties, so now we use 『two responses』 (Liang Ying) to summarize. 『劣應』 to 『法身生』 (Lie Ying to Fashen Sheng) refers to the characteristics of the two manifested bodies. The sutras each have the appearance of both the manifested body and the Dharma body. It should be understood that the two places are compared with each other. One cannot compare someone riding in a sandalwood pavilion with the essence of penetrating the sun, nor can one equate the perfect clarity of the seed wisdom with the complete exhaustion of correct habits. Furthermore, the difference between the seven steps in the ten directions is used to indicate superiority and inferiority, so it is known that neither place has a long-lasting accomplishment. 『但以』 to 『作如是說』 (Dan Yi to Zuo Ru Shi Shuo) means that before the revelation, it was only said to be 『born』 (Sheng), and after the revelation, it was said to be 『not born』 (Fei Sheng). Now, recalling the past expedient means and comparing them with the current revealed teachings, it is generally said in this way. 『余經』 to 『非生』 (Yu Jing to Fei Sheng) means that from an expedient perspective, and from the perspective of the Small Vehicle, for example, the Buddha asked Junti: Has your teacher's precept body ceased? And even, has the body of knowledge and vision ceased? All answered: No. The Buddha approved of this statement. Since it is allowed not to cease, it is said 『not broken』 (Bu Po). If from the perspective of the Great Vehicle, it is also not unbroken. Furthermore, although the Great Vehicle is used to refute the Small Vehicle, the Small and Great Vehicles mutually relinquish, and the Small and Great Vehicles still exist. There is never a principle of using the distant to replace the near, so it is said 『still not』 (Shang Bu), and so on. Therefore, now the Lotus Sutra, in contrast to the essence of the Vairocana Buddha in the place of enlightenment, since it is a manifested accomplishment, it is said to be 『directly broken』 (Zheng Po). Without discussing the Four Teachings in detail, and only considering the characteristics of the two places of accomplishment, it is known that the two bodies of the Tripitaka and Common Teachings are inferior manifested bodies (Lie Ying Shen), and the two bodies of the Separate and Perfect Teachings are superior manifested bodies (Sheng Ying Shen). Although the text says 『the two responses each have the manifested body and the Dharma body』, the fivefold Dharma body above the inferior response body is equivalent in meaning to the manifested body, and although the manifested body is mentioned above the superior response body, it is equivalent in meaning to the Dharma body. 『言值然燈』 to 『說他身』 (Yan Zhi Randeng to Shuo Ta Shen) means that taking Dipamkara Buddha's body as another's body, if according to this meaning, the statement of another's body should have two interpretations. Manifestation must be in me, and teaching encompasses both self and others. Now, speaking of Amitabha, it also accomplishes my affairs and Amitabha's affairs, because the causes and conditions are interconnected, like a gathering or assembly of a multitude.
十方或集一方，或往十方，或往一方。「示現依報」者，非直現土，土塵皆說，具如《華嚴》。「上過去」至「世界之益」者，一往且以得歡喜邊名為世界，豈過去世無餘三耶？故云「似」也。今明皆「不虛」者，今現在文皆具四悉，俱至本門故也。故知過去還須具三。「大論四悉檀並實」者，彼論通以第一義為衍門法相，以三悉為三藏，故各有其實。「篤論」下彼《大論》意克判虛實，一在衍門故實，三在三藏故虛。言「緣中」者，如向隨緣不定，機在於小小即名實，如三藏人於此四悉則三實一虛，通別二人則三虛一實，圓乘則一切俱實，凡夫則一切俱虛。「若以」下藉此虛實判二門者，以此二門對於漸頓二種眾生，未曾當機為虛、當機為實。且置四悉而以因果相對辯虛實者，于中先以七方便人對二門判，次以實人對二門判，若方便教二門俱虛，因門開竟望于果門則一實一虛，本門顯竟則二種俱實，故知跡實于本猶虛。「約圓頓」下若本圓人望於二門亦只一虛，雖云「更不別得」，非無增道益也。若於昔教曾密顯遠，對此二門亦名二實，準前亦應云「更不別得」，不無二門增道之益。「若五十起」去，對此二門猶名俱虛，又前教密開不來至此亦名俱實。于踴出衆非虛非實亦名為實，自欲得故。于滅相者此虛彼實，于
【現代漢語翻譯】 現代漢語譯本 十方或者聚集於一方，或者前往十方，或者前往一方。「示現依報」（shì xiàn yī bào）（示現眾生所依止的環境）是指，不僅僅是顯現佛土，佛土中的一塵一埃都在說法，詳細情況如同《華嚴經》（Huá yán jīng）所說。「上過去」到「世界之益」是指，姑且以獲得歡喜的方面稱為世界，難道過去世就沒有其餘三種利益了嗎？所以說是『似』。現在說明都是『不虛』，現在經文都具備四悉檀（sì xī tán）（四種成就），都歸於本門（běn mén）的緣故。所以知道過去還需要具備三種。『大論四悉檀並實』是指，《大智度論》（Dà zhì dù lùn）普遍以第一義（dì yī yì）作為衍門（yǎn mén）的法相，以三悉檀（sān xī tán）作為三藏（sān zàng），所以各有其實質。「篤論」以下，《大智度論》深刻地判斷虛實，一種在衍門所以為實，三種在三藏所以為虛。說到『緣中』，如前所述隨緣不定，機緣在於小小之處就稱為實，如三（sān zhuǎn fǎ lún）（三次）於此四悉檀（sì xī tán）則是三實一虛，通教（tōng jiào）和別教（bié jiào）二人則是三虛一實，圓乘（yuán chéng）則一切都實，凡夫則一切都虛。「若以」以下，藉此虛實來判斷二門（èr mén），以此二門對於漸教（jiàn jiào）和頓教（dùn jiào）兩種眾生，未曾當機則為虛，當機則為實。且先放下四悉檀（sì xī tán）而以因果相對來辨別虛實，其中先以七方便人（qī fāng biàn rén）對二門（èr mén）進行判斷，其次以實人（shí rén）對二門（èr mén）進行判斷，如果方便教（fāng biàn jiào）二門（èr mén）都虛，因門（yīn mén）開啟完畢，相對於果門（guǒ mén）則一實一虛，本門（běn mén）顯現完畢則兩種都實，所以知道跡門（jì mén）的真實相對於本門（běn mén）仍然是虛。「約圓頓」以下，如果本門（běn mén）的圓頓根性之人，相對於二門（èr mén）也只是一種虛，雖然說『更不別得』，並非沒有增進道業的利益。如果在昔教（xī jiào）曾經秘密地顯現遠大的目標，對此二門（èr mén）也稱為二實，按照前面的說法也應該說『更不別得』，並非沒有二門（èr mén）增進道業的利益。「若五十起」以下，對此二門（èr mén）仍然稱為都虛，又前教（qián jiào）秘密地開啟而不來到這裡也稱為都實。對於從地涌出（yǒng chū）的菩薩，非虛非實也稱為實，因為他們自己想要獲得。對於滅相（miè xiàng）的人來說，這是虛，那是實。
【English Translation】 English version The ten directions or gather in one direction, or go to the ten directions, or go to one direction. 'Manifesting the dependent environment' (shì xiàn yī bào) means that it is not just manifesting the Buddha land, but every dust in the Buddha land is speaking the Dharma, as described in detail in the Avatamsaka Sutra (Huá yán jīng). 'Past' to 'benefit of the world' means that, for the sake of argument, the aspect of gaining joy is called the world. Is it that there are no other three benefits in the past? Therefore, it is said to be 'similar'. Now it is explained that all are 'not false', because the present text has all four siddhantas (sì xī tán) (four kinds of accomplishments), and all return to the original teaching (běn mén). Therefore, it is known that the past still needs to have three. 'The four siddhantas of the Mahaprajnaparamita-sastra are all real' means that the Mahaprajnaparamita-sastra (Dà zhì dù lùn) universally regards the first principle (dì yī yì) as the Dharma characteristic of the derivative teaching (yǎn mén), and the three siddhantas (sān xī tán) as the Tripitaka (sān zàng), so each has its own reality. 'Careful discussion' below, the Mahaprajnaparamita-sastra profoundly judges the reality and falsehood, one is real in the derivative teaching, and three are false in the Tripitaka. Speaking of 'in the middle of conditions', as mentioned earlier, it is uncertain according to conditions. The opportunity lies in the small, which is called real, such as the three turnings of the Dharma wheel (sān zhuǎn fǎ lún) in these four siddhantas (sì xī tán), three are real and one is false. The two people of the common teaching (tōng jiào) and the separate teaching (bié jiào) are three false and one real. The perfect vehicle (yuán chéng) is all real, and ordinary people are all false. 'If using' below, borrowing this reality and falsehood to judge the two teachings (èr mén), these two teachings are for the two kinds of beings of the gradual teaching (jiàn jiào) and the sudden teaching (dùn jiào). If it has never been appropriate to the occasion, it is false, and if it is appropriate to the occasion, it is real. Let's put aside the four siddhantas (sì xī tán) and distinguish the reality and falsehood by comparing cause and effect. Among them, first use the seven expedient people (qī fāng biàn rén) to judge the two teachings (èr mén), and then use the real people (shí rén) to judge the two teachings (èr mén). If the expedient teaching (fāng biàn jiào) two teachings (èr mén) are both false, after the cause teaching (yīn mén) is opened, compared to the effect teaching (guǒ mén), one is real and one is false. After the original teaching (běn mén) is revealed, both are real. Therefore, it is known that the reality of the trace teaching (jì mén) is still false compared to the original teaching (běn mén). 'About the perfect and sudden' below, if the person of perfect and sudden nature of the original teaching (běn mén) also has only one kind of falsehood in relation to the two teachings (èr mén). Although it is said 'no other can be obtained', it is not without the benefit of increasing the path. If in the past teaching (xī jiào) the distant goal was secretly revealed, these two teachings (èr mén) are also called two realities. According to the previous statement, it should also be said 'no other can be obtained', it is not without the benefit of the two teachings (èr mén) increasing the path. 'If the fifty arise' below, these two teachings (èr mén) are still called all false, and the previous teaching (qián jiào) secretly opened without coming here is also called all real. For the bodhisattvas who spring forth from the earth (yǒng chū), neither false nor real is also called real, because they want to obtain it themselves. For those who are in the state of cessation (miè xiàng), this is false and that is real.
有退者現虛當實，影響發起亦非實非虛、有虛有實，于迷教者一切俱虛。
「問」意者，昔是昔教、今謂二門，今昔本跡俱名入實，以昔望今為二虛者，應當今日二門實相勝昔實耶？實本無二，今昔豈殊？答意者，且以跡答，本準可知。教門前後入實無殊，初指華嚴、次指二味，「壞草菴入」即指法華，入時在人非理別也。次「例」者，以小例大，此乃以橫例豎。若還以豎例豎，應云鹿苑入小與二味中入小不殊，此則入大入小無處不有。五味從次第相生，鈍小從顯露以說。「此中六句」者，明今日應身即是久成法身，不思議一故云「照理」等，故本跡者寄事以說。「如實知見」等者，《論》云：「如來知見三界相者，謂眾生界即涅槃界，不離眾生界有如來藏故也。」「無有生死」等者，《論》云：「常恒清凈，不變義故。」「亦無在世」等者，《論》云：「如來藏真如之體，與眾生界不即不離故。」「非實」等四者，《論》云：「離四種相，以四種相是無常故。」當知《論》意諸句皆圓，是故諸句皆云「與眾生界不即不離」，故今並作圓常中道佛性釋之。不作此釋尚不能見昔教中實，況開顯實？況久遠實？故此須指本智照境，不見斯旨徒消本門。
言六句者，初「如來」去，二「亦無在世」去，三「非實
非虛」，四「非如非異」，五「不如三界」去，六「如斯」去。于中初明句意者，如來明見應云「法界」，何以但云「三界相等」？為令眾生知垂跡處無非法界，法身常住故云「如實」。「感法身」者，機擊法身令起二應，故名為「感」，不可單以法身為應。「如實」下正解。解中初第一句，「若準」下句中雲「無二死」，應云無二種三界之因相也。直云「三界」者，能知見者名之為智，所知見如如即中境，中境不出三界故也。于所見中既通凡聖，今以如來知見皆實，余所知見望佛皆虛而猶有因，佛如實見故云「無因」，離三界已無別理故。「無生死」去，即無二死果也。「起集」下結上無二死家之因果耳。故有五住集名「退」，有二死果名「出」，而云「無常果現」者，二死望中二俱無常，別指二土以為二死，通論金剛已前尚名無常故也。「亦無在世及滅度者」者，亦是雙非二邊因果。此之二句及兩雙非，故云「此四」。故前從如實知滅度者，約如理所離，次二句者，共顯中體，后之二句約能見說。「若雙非」等者，此之四句併成雙非，此雙非言若彼結之即成遍句，其言雖顯，恐與權教雙非相濫，是故重釋雙非結句，若屬一邊並在權教。「例如」下出結句相，以余結句結今雙非令成偏句，則非圓實，故歷諸句次第結
之。結初句云「非生非死」等者，以生為生死邊，以死為涅槃邊，是生是死乃是雙照。若結為產生生死邊，非生非死乃是雙非；若結為死但成涅槃，退出亦然。下二準此。若兩結已復更雙非方顯中道，故云「今皆非之」。今經中直爾雙非顯中，不偏結句故唯圓極。「如此之流」者，此例尚多，即「乃至」已下文是。如單復具足，處處雖有雙非之言，以句結之各有所屬，故一切見唯結成有，二乘諸句唯結成無，此有此無但成別俗，非此有無只成別中，今明圓理故須細辯。《經》云「如來如實知見」，儻以二乘等釋則有毀佛之辜，然此結句唯在一家，判諸經論一切句法以辯文義宗趣不同。《凈名疏》中因釋〈迦旃延章〉，旃延但云「苦義空義無我等義」，義在三藏，《凈名》結成通義。呵云：空無所起是苦義等，當知空無所起是無苦無樂，但結歸於苦；既云無起，復云是苦，故但成通。若云空無所起雙非空有結成樂義，即成別意，別以出假為樂故也。若更雙非別教苦樂，方成實中，如是廣出，況復單復具足亦遍諸教，如四教四門，門門四門，門門四悉，一一悉中復有四悉，即成門悉各有具足，故別具足更須非之。圓門起見尚墮有句，安得更成復具等耶？故知若見非見若門若悉，皆須以法方能定句，終無以句能定法體。故釋
【現代漢語翻譯】 之。總結第一句說『非生非死』等等，是因為以生為生死之邊，以死為涅槃之邊，『是生是死』乃是雙照（同時照見生死和涅槃）。如果總結為『產生生死』之邊，『非生非死』乃是雙非（既非生也非死）；如果總結為死，那就只是成就涅槃，退出也是一樣。下面的兩句可以依此類推。如果兩次總結之後又再次雙非，才能顯現中道，所以說『現在都否定它們』。現在的經文中直接雙非來顯現中道，不偏頗地總結句子，所以才是圓滿究竟的。『如此之流』，這樣的例子還有很多，就是『乃至』以下的內容。比如單、復、具足，處處雖然有雙非的說法，但因為句子的總結各有歸屬，所以一切見解都總結成『有』，二乘的各種說法都總結成『無』，這種『有』和『無』只是成就了別教的俗諦，不是這種『有』和『無』就成就了別教的中道，現在闡明圓融的道理，所以需要仔細辨別。《經》中說『如來如實知見』，如果用二乘等的觀點來解釋，那就有譭謗佛的罪過，然而這種總結句子的方法只適用於一家之言，判斷各種經論的一切句法，是爲了辨別文義的宗趣不同。《凈名疏》中因為解釋〈迦旃延章〉，迦旃延只是說『苦義、空義、無我等義』，這些義理在三藏中，《凈名》總結成通義。呵斥說：空無所起是苦義等，應當知道空無所起是無苦無樂，但總結歸於苦；既然說是無起，又說是苦，所以只是成就了通義。如果說空無所起，雙非空有，總結成樂義，那就成就了別教的意義，別教以出假為樂的緣故。如果再次雙非別教的苦樂，才能成就實教的中道，像這樣廣泛地闡述，何況單、復、具足也遍及各種教法，比如四教四門，門門都有四門，門門都有四悉檀，每一個悉檀中又有四悉檀，這就成就了門和悉檀各有具足，所以別教的具足還需要否定它。圓門的見解如果產生，尚且會墮入『有』的句子里，怎麼能成就復、具等呢？所以要知道，如果見解不是見解，如果門不是門，如果悉檀不是悉檀，都需要用法才能確定句子的意義，終究不能用句子來確定法的本體。所以解釋說：
【English Translation】 The concluding initial phrase 'neither birth nor death' and so on, takes birth as the boundary of birth and death, and death as the boundary of Nirvana. 'Is birth, is death' is a dual illumination (simultaneously illuminating birth and death and Nirvana). If concluded as the boundary of 'generating birth and death', 'neither birth nor death' is a dual negation (neither birth nor death); if concluded as death, then it only achieves Nirvana, and exiting is the same. The following two phrases can be inferred accordingly. If after two conclusions, there is again a dual negation, then the Middle Way can be revealed, so it is said 'now all are negated'. The current sutra directly uses dual negation to reveal the Middle Way, without biasedly concluding the phrases, so it is complete and ultimate. 'Such streams', there are many such examples, which are the contents from 'even to' onwards. For example, single, double, and complete, although there are statements of dual negation everywhere, because the conclusions of the phrases each have their own affiliations, all views are concluded as 'existence', and the various statements of the Two Vehicles are concluded as 'non-existence'. This 'existence' and 'non-existence' only achieve the mundane truth of the Separate Teaching, not that this 'existence' and 'non-existence' alone achieve the Middle Way of the Separate Teaching. Now clarifying the principle of perfect integration, so it needs to be carefully distinguished. The Sutra says 'Tathagata (如來, Thus Come One) knows and sees in accordance with reality', if interpreted with the views of the Two Vehicles and so on, then there would be the fault of slandering the Buddha. However, this method of concluding phrases only applies to one school of thought. Judging all the phrase structures of various sutras and treatises is to distinguish the different tenets of the texts. In the Vimalakirti Sutra Commentary, because of explaining the chapter of Katyayana (迦旃延), Katyayana only said 'the meaning of suffering, the meaning of emptiness, the meaning of no-self, etc.', these meanings are in the Tripitaka (三藏, Three Baskets), and the Vimalakirti Sutra concludes them as the common meaning. It scolds: 'Emptiness without arising is the meaning of suffering, etc.', it should be known that emptiness without arising is neither suffering nor joy, but it is concluded as suffering; since it is said to be without arising, and also said to be suffering, so it only achieves the common meaning. If it is said that emptiness without arising, dual negation of emptiness and existence, concludes as the meaning of joy, then it achieves the meaning of the Separate Teaching, because the Separate Teaching takes provisional establishment as joy. If the suffering and joy of the Separate Teaching are negated again, then the Middle Way of the Real Teaching can be achieved, like this widely elaborated, moreover, single, double, and complete also pervade various teachings, such as the Four Teachings and Four Gates, each gate has four gates, each gate has four Siddhamtras (四悉檀, Four kinds of audiences), and each Siddhamtra has four Siddhamtras, which achieves that each gate and Siddhamtra has completeness, so the completeness of the Separate Teaching still needs to be negated. If the view of the Perfect Teaching arises, it will still fall into the phrase of 'existence', how can it achieve double, complete, etc.? Therefore, it should be known that if the view is not a view, if the gate is not a gate, if the Siddhamtra is not a Siddhamtra, all need to use the Dharma (法, law, teaching) to determine the meaning of the phrase, and ultimately cannot use the phrase to determine the essence of the Dharma. Therefore, it is explained that:
義者，不觀句下法體所歸，如何能辯法句淺深？如何能消今經雙非？若以法定，隨舉一句即成實理。
「不如」下釋第五句。「不如三界」者，「如」者同也，不同餘人見於三界述佛見也。佛必權實二智具足，必不同彼二種三界所見二邊因果之因。「不如二種」至「之相」者，只是二死及以五住，應知三界名通通界內外，若界外立三界名者，以外準內故也。中理未窮通名見惑，通三界也。變易土中勝妙五塵名欲界思，不思議法塵名上界思，《凈名疏》中委出其相。
次「唯佛一人」下釋第六句，「如斯」已下文也。既總云「如斯」，覽前所照通成一見，故皆重牒前五實句，共明權實二智之相，故前實智唯照實境，今加權智隨物見權，明非見而見等，即二智不二，故云如眾生見示二死身隨他意等。次文牒前初句如實知見三界之相等，雖如實見亦于眾生見處而見，具五眼故。「如實知見」下牒前「無有生死」等，次「亦無」下牒前「亦無在世」等，次「無實」下牒前「非實」等，次「無三世」下牒前「非如」等，次「同於」下牒前「不如三界」等，皆以如來明見以為權智，一一釋之。「如來」下牒前「不如三界」已下文也。如來雖即自如實見，物機不同所見各別，故佛亦以隨類而見而垂應之。
「以諸
【現代漢語翻譯】 現代漢語譯本：所謂『義』，如果不觀察語句背後所依據的法體歸向何處，又怎麼能辨別佛法語句的深淺？又怎麼能消除《維摩經》中『雙非』的意旨？如果執著于固定的法，隨便舉出一句話就成了實在的道理。
『不如』以下解釋第五句。『不如三界』，『如』是相同的意思，（佛的見解）不同於其他人所見的三界，而是闡述佛的見解。佛必定權智和實智兩種智慧都具備，必定不同於他們（凡夫和二乘）所見到的兩種三界（欲界、色界、無色界）的二邊因果之因。『不如二種』到『之相』，指的就是二死（分段生死、變易生死）以及五住地煩惱。應當知道三界這個名稱貫通內外，如果在界外建立三界之名，那是以外來比照界內。中道的道理沒有窮盡，統稱為見惑，貫通三界。在變易土中殊勝美妙的五塵稱為欲界思惑，不可思議的法塵稱為上界思惑，《維摩經疏》中詳細地闡述了其中的相狀。
接下來『唯佛一人』以下解釋第六句，『如斯』是後面的文句。既然總說『如斯』，縱觀前面所照見的，都貫通成為一種見解，所以都再次重複前面的五個實在的句子，共同闡明權智和實智的相狀。所以前面實智只照見實在的境界，現在加上權智，隨著事物而見到權巧方便，闡明非見而見等等，就是二智不二，所以說如同眾生所見而示現二死之身，隨順他人的意願等等。後面的文句重複前面的第一句，如實知見三界之相等，雖然如實地見，也在眾生所見之處而見，因為具備五眼的緣故。『如實知見』以下重複前面的『無有生死』等等，接下來『亦無』以下重複前面的『亦無在世』等等，接下來『無實』以下重複前面的『非實』等等，接下來『無三世』以下重複前面的『非如』等等，接下來『同於』以下重複前面的『不如三界』等等，都是用如來的明見作為權智，一一解釋它們。『如來』以下重複前面的『不如三界』以下的文句。如來雖然是如實地見，但眾生的根機不同，所見到的也各不相同，所以佛也隨著不同的類別而見，從而垂示應化。
『以諸』
【English Translation】 English version: As for 'meaning' (義), if one does not observe where the underlying Dharma-essence (法體) of a phrase leads, how can one discern the depth of Dharma-phrases? How can one eliminate the 'double negation' (雙非) in this Sutra? If one is fixated on a fixed Dharma, then picking up any phrase becomes a concrete truth.
The section following 'Not like' (不如) explains the fifth phrase. 'Not like the Three Realms' (不如三界): 'Like' (如) means the same. (The Buddha's view) is not the same as others' views of the Three Realms (三界), but expounds the Buddha's view. The Buddha must possess both expedient wisdom (權智) and real wisdom (實智), and must be different from their (ordinary people and the two vehicles) views of the two kinds of Three Realms (Desire Realm (欲界), Form Realm (色界), Formless Realm (無色界)) as the cause of the two extremes of cause and effect. 'Not like the two kinds' (不如二種) to 'appearance' (之相) refers to the two deaths (二死) (death by segments (分段生死), death by transformation (變易生死)) and the five abodes of affliction (五住地煩惱). It should be known that the name 'Three Realms' encompasses both within and without the realm. If the name 'Three Realms' is established outside the realm, it is because the outside is used to measure the inside. The principle of the Middle Way (中道) that has not been exhausted is generally called the delusion of views (見惑), which pervades the Three Realms. In the Land of Transformation (變易土), the superior and wonderful five dusts (五塵) are called thoughts of the Desire Realm, and the inconceivable Dharma-dusts are called thoughts of the Upper Realms. The Vimalakirti Sutra Commentary explains their appearances in detail.
Next, the section following 'Only the Buddha alone' (唯佛一人) explains the sixth phrase, and 'Such as these' (如斯) is the following text. Since it is generally said 'Such as these,' looking at what was illuminated before, it all connects to form one view. Therefore, all the previous five real phrases are repeated again, jointly clarifying the appearance of expedient wisdom and real wisdom. Therefore, the previous real wisdom only illuminates the real realm. Now, adding expedient wisdom, seeing expedients according to things, clarifying non-seeing and seeing, etc., means that the two wisdoms are not two. Therefore, it is said that like the beings see, the two death bodies are shown, following others' intentions, etc. The following text repeats the first phrase, such as truly knowing and seeing the equality of the Three Realms, etc. Although truly seeing, it is also seen in the place where beings see, because one possesses the five eyes (五眼). The section following 'Truly knowing and seeing' (如實知見) repeats the previous 'without birth and death' (無有生死), etc. Next, the section following 'Also without' (亦無) repeats the previous 'also not in the world' (亦無在世), etc. Next, the section following 'Without reality' (無實) repeats the previous 'not real' (非實), etc. Next, the section following 'Without the three times' (無三世) repeats the previous 'not like' (非如), etc. Next, the section following 'Same as' (同於) repeats the previous 'not like the Three Realms' (不如三界), etc. All of these use the Tathagata's (如來) clear seeing as expedient wisdom, explaining them one by one. The section following 'Tathagata' (如來) repeats the text following the previous 'not like the Three Realms.' Although the Tathagata sees truly, beings' capacities are different, and what they see is also different. Therefore, the Buddha also sees according to different categories, thereby bestowing responses.
With all (以諸)
」下明機感中，初明機相即四悉機，「欲令」下明應相以逗四機，一一悉中能所皆足，自為四別。既云「種種」故對漸頓以釋，所以《玄》文中十門解釋，一一門中具足諸教，此依圓教消經而已。「性即為人」者，先正釋，次釋疑。初正釋中凡言「為人」，所為必擬生其宿善，宿善不改今方可生，故性屬生善。次「習欲」下釋疑者，先立疑，「釋云」下釋。釋中先正釋，次舉例，三「性慾」下結同。「如因」下舉例者，如《大經》云：「善男子！一切眾生身與煩惱俱無先後，雖無先後要因煩惱而得有身，終不因身而有煩惱。」性慾亦然，雖無先後，必因習欲方乃成性。結同者，今雖性前欲后，終須欲義居先，故云「習欲成性」。世界名欲，此準禪經，具如《止觀》第一云「禪經從因故云樂欲，大論從果故云世界。」次釋行中，善生惡滅俱得名行，故於行中以分二悉，廣如《玄》文料簡行起宿善治破現惡(云云)。次釋憶想中更為四，初得名所以，明第一義而通於初，且以相似解起，對治粗惑未入真道，慧名為想，次「漸頓眾生」下，明四悉次第，由三悉故第一義來，于諸內外凡位亦得名第一義也。但想慧名須在因位，如五品前修行五悔初入隨喜，尚乃得名為第一義，況入內凡位耶？又隨喜前獲少定心，尚亦得名入第一
【現代漢語翻譯】 現代漢語譯本： 在闡明『機感』（眾生根機與佛法感應）中，首先闡明『機相』（眾生根機的表象），即四悉檀（四種施教方法）的根機。『欲令』之後闡明『應相』（佛法應合衆生根機的表現），以適應四種根機。每一種悉檀中，能詮（教法）與所詮（義理）都完備充足，各自成為四種差別。既然說是『種種』，所以用漸教和頓教來解釋。因此，《玄義》文中用十門來解釋，每一門中都具備各種教法，這只是依據圓教來解釋經典而已。 『性即為人』，首先是正面解釋，然後是解釋疑問。在最初的正面解釋中，凡是說到『為人』，所做的必定是爲了引發他宿世的善根，宿世的善根不改變，現在才能生起，所以『性』屬於生善。其次，『習欲』之後是解釋疑問，先提出疑問，『釋云』之後是解釋。解釋中，先是正面解釋，然後是舉例，第三個『』之後是總結相同之處。『如因』之後是舉例，如《大經》（《涅槃經》）說：『善男子！一切眾生的身與煩惱，俱時而有，沒有先後。雖然沒有先後，但必須依靠煩惱才能有身，最終不是因為身而有煩惱。』也是這樣，雖然沒有先後，但必須通過習染慾望才能形成習性。總結相同之處是，現在雖然是性在前，欲在後，但最終慾望的意義居於首位，所以說『習欲成性』。世界名為欲，這是依據禪經，具體如《止觀》第一所說：『禪經從因的角度，所以說是樂欲，大論從果的角度，所以說是世界。』 其次，在解釋『行』（修行）中，善生惡滅都可以稱為『行』，所以在『行』中分為二悉檀（世界悉檀、為人悉檀），詳細內容如《玄義》文中所分析的，行起于宿世的善根，治理和破除現在的惡業（云云）。 其次，在解釋『憶想』（憶念思惟）中，又分為四個方面。首先是得到名稱的原因，闡明第一義諦（最高真理）而貫通於最初，並且用相似的解悟來生起，對治粗重的迷惑，尚未進入真正的道，慧名為想。其次，『漸頓眾生』之後，闡明四悉檀的次第，由於前三悉檀的緣故，第一義諦才能顯現，在各種內外凡位（修行位階）也可以稱為第一義諦。但是，想慧的名稱必須在因位（修行初期），如五品位前修行五悔（五種懺悔法），剛開始進入隨喜（隨喜功德），尚且可以稱為第一義，更何況進入內凡位呢？又，在隨喜之前獲得少許的定心，尚且也可以稱為進入第一義。
【English Translation】 English version: In elucidating the 'Mechanism of Response' (the interaction between sentient beings' faculties and the Dharma), we first clarify the 'Aspect of Mechanism' (the manifestation of sentient beings' faculties), which is the mechanism of the Four Siddhantas (four methods of teaching). After 'Wishing to Cause,' we clarify the 'Corresponding Aspect' (the manifestation of the Dharma corresponding to sentient beings' faculties) to accommodate the four types of faculties. In each Siddhanta, both the expresser (teaching) and the expressed (meaning) are complete and sufficient, each becoming four distinct categories. Since it is said 'various,' it is explained using the gradual and sudden teachings. Therefore, the 'Profound Meaning' text uses ten gates to explain, and each gate contains all the teachings, which is simply interpreting the scriptures based on the Perfect Teaching. 'Nature is for the Person,' first is the direct explanation, then the explanation of doubts. In the initial direct explanation, whenever it is said 'for the person,' what is done must be intended to evoke their past good roots. If the past good roots are not changed, they cannot arise now, so 'nature' belongs to generating goodness. Next, after 'Habitual Desire' is the explanation of doubts, first raising the doubt, and after 'Explanation says' is the explanation. In the explanation, first is the direct explanation, then giving an example, and after the third '**' is the conclusion of similarity. After 'Like Cause' is giving an example, such as the 'Great Sutra' (Nirvana Sutra) says: 'Good man! All sentient beings' body and afflictions exist simultaneously, without precedence. Although there is no precedence, one must rely on afflictions to have a body, and ultimately it is not because of the body that there are afflictions.' ** is also like this, although there is no precedence, one must form habits of desire to develop nature. The conclusion of similarity is that although nature precedes desire now, ultimately the meaning of desire takes precedence, so it is said 'Habitual desire forms nature.' The world is named desire, which is based on the Chan Sutra, as detailed in the first volume of 'Stopping and Contemplation': 'The Chan Sutra speaks of joyful desire from the perspective of cause, while the Great Treatise speaks of the world from the perspective of effect.' Next, in explaining 'Practice' (cultivation), both the arising of good and the cessation of evil can be called 'practice,' so in 'practice' it is divided into the Two Siddhantas (Worldly Siddhanta, For-the-Person Siddhanta), detailed as analyzed in the 'Profound Meaning' text, practice arises from past good roots, governing and breaking present evil karma (etc.). Next, in explaining 'Recollection and Thought' (recollection and contemplation), it is further divided into four aspects. First is the reason for obtaining the name, elucidating the First Principle (ultimate truth) and penetrating to the beginning, and using similar understanding to arise, counteracting coarse delusions, not yet entering the true path, wisdom is named thought. Next, after 'Gradual and Sudden Sentient Beings,' it elucidates the order of the Four Siddhantas, because of the first three Siddhantas, the First Principle can manifest, and in various outer and inner ordinary positions (stages of cultivation) it can also be called the First Principle. However, the names of thought and wisdom must be in the causal position (early stage of cultivation), such as practicing the Five Repentances (five methods of repentance) before the Five Grades, just entering rejoicing (rejoicing in merit), it can still be called the First Principle, let alone entering the inner ordinary position? Also, obtaining a little concentration before rejoicing can still be called entering the First Principle.
義，況入初品？三「隨其」下明入真之緣。四「乃至」下明憶想通后至金剛心。
問：
應云初住，何以云地？
答：
從漸頓來，且寄地位。
「欲令」下至「若干因緣譬喻」者，此用五佛章中施權之言皆云「種種因緣」等，以申今文字跡俱有漸頓之化。
「如為懈怠」等者，舉小對大，如《俱舍論》釋忍位中，始從下忍三十二觀，乃至上忍留一行相入世第一，但所留行二義不同，利名見行、鈍名愛行，利人又二，著我多者留無我行、著我所者留于空行。鈍人又二，著我慢多者留無常行、懈怠多者留于苦行。今文且舉鈍中二人。復諸論師諸計不同，不能具述。通教中雲「亦如是」者，觀門雖巧，諦觀次第不殊三藏，然約四門四悉二空三假，與藏不同，且約大同亦名種種。頓中別圓，雖三十二及入不二種種行類，亦何出於各四門耶？「無有虛出」至「昔虛為實故」者，「為」字去聲，稟權出界名為「虛出」，三乘無不皆出三界，人天無不為出三途，併名為「虛」，如來本為一實施權，無有毫差而皆入實。
「寄此四字」者，「常住不滅」也。既其不滅，益至未來。「舊人」下先舉舊計。云「前過恒沙」等者，古師見經中有「所成壽命」之言，謂為果壽。乃指前文「過於塵
【現代漢語翻譯】 義，何況是進入初品（指初住位）呢？三，『隨其』以下說明進入真如的因緣。四，『乃至』以下說明通過憶想通達到金剛心的過程。
問：
應該說是初住，為什麼說是地（指十地）呢？
答：
這是從漸悟和頓悟的角度來說的，暫時寄託於十地的位次。
『欲令』以下到『若干因緣譬喻』，這裡引用五佛章中施設權宜之說的『種種因緣』等，是爲了表明本文（指《楞伽經》）本跡都具有漸悟和頓悟的教化。
『如為懈怠』等，這是用小乘對比大乘，如同《俱舍論》解釋忍位時，最初從下忍的三十二觀開始，乃至上忍保留一行相進入世第一位。但所保留的行相有兩種不同的含義：利根的人是爲了名聞利養而見行，鈍根的人是爲了愛著而行。利根的人又分為兩種：執著於我的人，保留無我行；執著於我所的人，保留空行。鈍根的人也分為兩種：執著於我慢的人，保留無常行；懈怠多的人，保留苦行。本文只是舉了鈍根中的兩種人。而且各個論師的計算方法不同，不能全部敘述。通教中說『也是這樣』，雖然觀門巧妙，但諦觀的次第與三藏教沒有區別，然而從四門、四悉檀、二空、三假的角度來說，與藏教不同，只是從大的方面來說相同，也可以說是種種。頓悟中的別教和圓教，雖然有三十二相和進入不二法門的種種行類，又怎麼能超出各自的四門呢？『無有虛出』到『昔虛為實故』，『為』字讀去聲，稟承權宜之說而出離三界，稱為『虛出』，三乘沒有不超出三界的，人天沒有不爲了超出三途的，都稱為『虛』，如來本來是爲了一個實相而施設權宜之說，沒有絲毫差錯而都進入實相。
『寄此四字』，指的是『常住不滅』。既然不滅，利益就會延續到未來。『舊人』以下先舉出舊的說法。說『前過恒沙』等，古師看到經中有『所成壽命』的說法，認為是果報之壽命。於是指出前文『過於塵
【English Translation】 Meaning, how much more so entering the initial stage (referring to the first abode)? Three, 『according to their』 below explains the conditions for entering Suchness. Four, 『even to』 below explains the process of reaching the Vajra Mind through Recollection and Thought Penetration.
Question:
It should be called the first abode, why is it called a ground (referring to the Ten Grounds)?
Answer:
This is from the perspective of gradual and sudden enlightenment, temporarily relying on the position of the Ten Grounds.
『Desiring to cause』 below to 『various causes and metaphors,』 this quotes the words of expedient means in the Five Buddhas chapter, such as 『various causes,』 etc., to indicate that both the original and manifested aspects of this text (referring to the Laṅkāvatāra Sūtra) have gradual and sudden teachings.
『Such as for the lazy,』 etc., this uses the Lesser Vehicle to contrast with the Greater Vehicle, just as the Abhidharmakośa explains the stage of forbearance, starting from the thirty-two contemplations of the lower forbearance, and even the upper forbearance retains one aspect to enter the first in the world. However, the retained aspects have two different meanings: those with sharp faculties do it for fame and gain, while those with dull faculties do it out of attachment. Those with sharp faculties are further divided into two: those who are attached to self retain the non-self practice; those who are attached to what belongs to self retain the emptiness practice. Those with dull faculties are also divided into two: those who are attached to pride retain the impermanence practice; those who are mostly lazy retain the suffering practice. This text only mentions two types of dull faculties. Moreover, the calculations of various teachers differ, and cannot be fully described. The Common Teaching says 『it is also like this,』 although the contemplation methods are skillful, the order of contemplation is no different from the Tripiṭaka Teaching. However, from the perspective of the four gates, four siddhāntas, two emptinesses, and three provisionalities, it is different from the Tripiṭaka Teaching. Only from the perspective of the great similarities can it be called various. In the Sudden Teaching, the Distinct and Perfect Teachings, although there are thirty-two marks and various practices for entering non-duality, how can they go beyond their respective four gates? 『There is no vain exit』 to 『the past was falsely for the sake of reality,』 the word 『for』 is read in the departing tone, relying on expedient teachings to leave the three realms is called 『vain exit.』 The Three Vehicles all leave the three realms, and humans and gods all leave the three evil paths, all of which are called 『vain.』 The Tathāgata originally established expedient teachings for the sake of one reality, without any deviation, and all enter reality.
『Relying on these four words,』 refers to 『permanent, abiding, and not perishing.』 Since it does not perish, the benefits will extend to the future. 『Old people』 below first presents the old view. Saying 『past countless sands,』 etc., the ancient teachers saw the saying 『lifespan achieved』 in the sutra, and considered it to be the lifespan of fruition. Thus, they pointed out the previous text 『more than dust
界」，為前過恒沙，以非恒沙可能喻故，乃用世界以之為喻，於今未盡，為后倍上數。又古人見「復倍」之言，便為有限，況復不知是實因壽，而云神通？經中雲「復」，他云「后」者，章疏之言。從此已后復倍上數，如是併爲神通延壽。意言：今雖未盡必有盡時。《經》「舉因況果」者，明本行菩薩道時，所感因壽尚自未盡，況果壽耶？古人不曉，判屬無常。故知以不盡之因壽，況不盡之果壽，明因果俱常；古釋反令因果無常。「云何棄所況」等者，彼見能況有所成之言，便為所況之果，但《經》文中前已明果，何重言之？言「縱令」者，指初住位分得常壽，豈有初住真變易壽，便同分段有無常耶？若言盡者，何當盡耶？何名分常？分但對佛及以後地，準行證文自應知之。「譬如」下舉太子祿以為況者，猶是分況，對□人財言「不盡」耳。「捩」字(里結切)謂拗捩也。「拗」字(鳥飽切)不順之貌，謂棄于常而取無常。
法華文句記卷第九(下) 大正藏第 34 冊 No. 1719 法華文句記
法華文句記卷第十(上)
唐天臺沙門湛然述
釋壽量品之餘
跡中唱滅通約三身，又二：初總立，「如凈名」下釋。釋中初明三身非滅唱滅，次明三身常住不滅，三明三身不生
【現代漢語翻譯】 現代漢語譯本： 『界』（世界），是比之前經過的恒河沙數還要多，因為用非恒河沙數無法比喻，所以用世界來作為比喻，到現在還沒有窮盡，是後來的倍數。而且古人看到『復倍』的說法，就認為是有限的，更何況不知道這是實際因為壽命，而說是神通呢？經文中說『復』，其他地方說『后』，這是章疏的說法。從此以後復倍上數，這樣都是神通延壽。意思是說：現在雖然沒有窮盡，但必定有窮盡的時候。《經》中『舉因況果』，是說本來修行菩薩道時，所感得的因壽尚且沒有窮盡，何況是果壽呢？古人不明白，判斷為無常。所以知道用不窮盡的因壽，來比況不窮盡的果壽，說明因果都是常；古人的解釋反而使因果無常。『云何棄所況』等，他們看到能比況的有所成就的說法，就認為是所比況的果，但是《經》文中前面已經說明了果，為什麼重複說呢？說『縱令』，是指初住位分得常壽，難道初住真的變成易壽，就和分段生死一樣有無常嗎？如果說有窮盡的時候，什麼時候會窮盡呢？怎麼能叫分常？分只是針對佛以及以後的地位，根據修行證悟的文字自然應該知道。『譬如』下面用太子祿來作為比況，還是分況，針對□人（此處原文有缺字）的財富說『不盡』罷了。『捩』字（讀音里結切）是拗捩的意思。『拗』字（讀音鳥飽切）是不順的樣子，是說拋棄常而取無常。
《法華文句記》卷第九(下) 大正藏第 34 冊 No. 1719 《法華文句記》
《法華文句記》卷第十(上)
唐天臺沙門湛然 述
解釋《壽量品》的剩餘部分
跡門中宣唱滅度，通用於三身，又分為二：首先總的建立，『如凈名』下面是解釋。解釋中首先說明三身並非滅度而宣唱滅度，其次說明三身常住不滅，第三說明三身不生。
【English Translation】 English version: 『World』 (界), is more than the number of sands in the Ganges River that have passed before, because it is impossible to use a non-Ganges River sand number to describe it, so the world is used as a metaphor, and it has not been exhausted until now, and it is a multiple of the previous number. Moreover, when the ancients saw the saying of 『repeated multiples』 (復倍), they thought it was limited, let alone knowing that this was actually due to lifespan, and saying it was supernatural power? The sutra says 『repeated』 (復), and other places say 『later』 (后), which is the saying of commentaries. From then on, the number is repeatedly multiplied, and this is all supernatural power extending lifespan. The meaning is: although it has not been exhausted now, there must be a time when it will be exhausted. The 『using cause to compare effect』 (舉因況果) in the Sutra means that when practicing the Bodhisattva path, the lifespan gained from the cause has not yet been exhausted, let alone the lifespan of the effect? The ancients did not understand and judged it to be impermanent. Therefore, knowing that using the inexhaustible lifespan of the cause to compare the inexhaustible lifespan of the effect, it shows that both cause and effect are constant; the ancient interpretation instead made cause and effect impermanent. 『Why abandon what is being compared』 (云何棄所況), etc., they saw the saying that what can be compared has been achieved, and thought it was the effect of what is being compared, but the Sutra has already explained the effect before, why repeat it? Saying 『even if』 (縱令) refers to the initial dwelling position obtaining constant lifespan, how can the initial dwelling truly become a changeable lifespan, and be the same as the impermanence of segmented life and death? If it is said that there is an end, when will it end? How can it be called partial constancy? Partial only refers to the position of the Buddha and beyond, and it should be known according to the text of practice and realization. 『For example』 (譬如) below, using the prince's salary as a comparison is still a partial comparison, saying 『inexhaustible』 only in relation to the wealth of □ people (missing character in the original text). The word 『twist』 (捩) (pronounced li jie qie) means to twist. The word 『awkward』 (拗) (pronounced niao bao qie) means not obedient, which means abandoning constancy and taking impermanence.
《Annotations on the Words and Phrases of the Lotus Sutra》 Volume 9 (Part 2) Taisho Tripitaka Volume 34 No. 1719 《Annotations on the Words and Phrases of the Lotus Sutra》
《Annotations on the Words and Phrases of the Lotus Sutra》 Volume 10 (Part 1)
Composed by Shramana Zhanran of Tiantai in the Tang Dynasty
Explaining the Remainder of the Chapter on the Duration of Life
The proclamation of extinction in the Traces Gate is applicable to the Three Bodies, and is further divided into two: first, a general establishment, and 『as in Vimalakirti』 (如凈名) below is the explanation. In the explanation, first it is clarified that the Three Bodies are not extinction but proclaim extinction, second it is clarified that the Three Bodies are constantly abiding and not extinct, and third it is clarified that the Three Bodies are not born.
不滅。以不滅故唱滅非滅，以不生不滅故名為非滅，總而言之顯于不滅。初文自三，初明法身，為六。初借《凈名》文以立義者，
問：
此中法身，那引《凈名》迦旃延中通教義耶？
答：
彼旃延章，總有五句，初之四句名藏義通，后之一句名通四教，義局衍門，結歸之文既通圓別，故前四句現結成通不關圓別，彼之一句雖結成通仍通圓別，今從通義故得成圓。若得此意諸句可明，故略引之。
「法本不生故無可滅」，是寂滅義。云「唱滅」者，此唱寂滅，是滅生之滅非即生之滅，即生之滅是不滅故，當知此滅名為不滅。法身常住無滅不滅，今言寂滅義當唱滅。「何者」下釋唱滅意，為不了者而云寂滅，若了寂滅還指于生。若全指于生，于懈怠者無利，故須唱滅。三「若言」下，以《瓔珞》中寂照帖釋。然彼經中以照寂為等覺，以寂照為妙覺，彼約別教教道以說，故分二句以對二位。今借別教極果之名，以通初后而釋圓教不滅而滅。四「夫法身」下，釋唱滅義。由唱滅故智生惑滅，此約事理相對論也。「若迷心」等者，一往觀語似同報身，其意則別。此中正明所滅之惑為法身體，體有生滅良由於智，故寄能顯以彰所顯。五「滅惑」下，次判圓別。別教尚屬無常之滅，以十住中同於
【現代漢語翻譯】 現代漢語譯本 不滅。因為不滅的緣故，才說『滅』，但實際上並非真正的滅；因為不生不滅的緣故，所以稱為『非滅』，總而言之，是爲了彰顯不滅的真理。最初的文句分為三部分，首先闡明法身，分為六點。首先，借用《維摩詰經》（Vimalakirti Sutra）的文句來確立意義：
問： 這裡的法身，為何要引用《維摩詰經》中迦旃延（Katyayana，佛陀十大弟子之一，以善於論議著稱）的通教義理呢？
答： 迦旃延這一章，總共有五句話，最初的四句話是藏教和通教共有的義理，後面的一句話是通於四教，但義理侷限於大乘法門。總結性的文句既通於圓教也通於別教，所以前面的四句話現在總結成通教，與圓教和別教無關，後面的一句話雖然總結成通教，但仍然通於圓教和別教，現在取其通教的義理，所以可以成就圓教的義理。如果理解了這個意思，那麼所有的句子都可以明白，所以這裡略微引用。
『法本不生故無可滅』，這是寂滅的含義。說『唱滅』，這裡所說的唱滅，是滅除生滅的滅，而不是滅除生本身的滅，滅除生本身的滅是不滅的，所以應當知道這個滅名為不滅。法身常住，沒有滅也沒有不滅，現在說寂滅的含義，應當說是唱滅。『何者』以下解釋唱滅的含義，是爲了那些不瞭解的人而說寂滅，如果瞭解了寂滅，那麼還是指向生。如果完全指向生，對於懈怠的人沒有利益，所以必須唱滅。三『若言』以下，用《瓔珞經》（Yingluo Sutra）中的寂照來解釋。然而那部經中以照寂為等覺（即將成佛的菩薩），以寂照為妙覺（佛），那是根據別教的教義來說的，所以分為兩句話來對應兩個位次。現在借用別教最高果位的名稱，來貫通前後，解釋圓教的不滅而滅。四『夫法身』以下，解釋唱滅的含義。因為唱滅的緣故，智慧生起，煩惱滅除，這是從事和理相對而言的。『若迷心』等，乍一看似乎與報身（Sambhogakaya，佛的報應身）相同，但其含義則不同。這裡正是闡明所滅除的煩惱是法身的本體，本體有生滅是因為智慧的緣故，所以借用能顯現的智慧來彰顯所顯現的法身。五『滅惑』以下，其次是判別圓教和別教。別教仍然屬於無常的滅，因為十住（菩薩修行過程中的十個階位）中與...
【English Translation】 English version Non-extinction. Because of non-extinction, it is said 'extinction,' but in reality, it is not a true extinction; because of non-arising and non-extinction, it is called 'non-extinction.' In summary, it is to reveal the truth of non-extinction. The initial sentences are divided into three parts, first explaining the Dharmakaya (法身, the body of the Dharma), divided into six points. First, borrowing the sentences from the 'Vimalakirti Sutra' (《維摩詰經》) to establish the meaning:
Question: Why is the meaning of the Dharmakaya here quoting the common teaching of Katyayana (迦旃延, one of the ten great disciples of the Buddha, known for his skill in debate) in the 'Vimalakirti Sutra'?
Answer: This chapter of Katyayana has a total of five sentences. The first four sentences are the common meaning of the Tripitaka teaching and the Shared teaching, and the last sentence is common to the Four Teachings, but the meaning is limited to the Mahayana Dharma. The concluding sentences are common to both the Perfect teaching and the Distinct teaching, so the first four sentences are now summarized as the Shared teaching, which has nothing to do with the Perfect teaching and the Distinct teaching. Although the last sentence is summarized as the Shared teaching, it is still common to the Perfect teaching and the Distinct teaching. Now, taking the meaning of the Shared teaching, it can achieve the meaning of the Perfect teaching. If you understand this meaning, then all the sentences can be understood, so it is briefly quoted here.
'The Dharma is fundamentally unborn, so there is nothing to extinguish,' this is the meaning of Nirvana. Saying 'chanting extinction,' the chanting extinction here is the extinction of arising and extinction, not the extinction of arising itself. The extinction of arising itself is non-extinction, so it should be known that this extinction is called non-extinction. The Dharmakaya is eternal, without extinction or non-extinction. Now, saying the meaning of Nirvana should be said as chanting extinction. 'What's the reason' below explains the meaning of chanting extinction, saying Nirvana for those who do not understand. If you understand Nirvana, then it still points to arising. If it completely points to arising, there is no benefit for the lazy, so it is necessary to chant extinction. Three 'If saying' below, explain with the stillness and illumination in the 'Yingluo Sutra' (《瓔珞經》). However, in that sutra, stillness and illumination are regarded as Equal Enlightenment (菩薩, Bodhisattva about to become a Buddha), and stillness and illumination are regarded as Wonderful Enlightenment (佛, Buddha). That is based on the teachings of the Distinct teaching, so it is divided into two sentences to correspond to the two positions. Now, borrowing the name of the highest fruit position of the Distinct teaching to connect the beginning and the end, explaining the non-extinction and extinction of the Perfect teaching. Four 'The Dharmakaya' below, explains the meaning of chanting extinction. Because of chanting extinction, wisdom arises and afflictions are extinguished. This is in terms of the relative relationship between phenomena and principle. 'If confused mind' etc., at first glance, it seems the same as the Sambhogakaya (報身, the body of the reward), but its meaning is different. Here, it is precisely clarifying that the afflictions that are extinguished are the essence of the Dharmakaya. The essence has arising and extinction because of wisdom, so borrowing the wisdom that can manifest to highlight the Dharmakaya that is manifested. Five 'Extinguishing afflictions' below, secondly, distinguish between the Perfect teaching and the Distinct teaching. The Distinct teaching still belongs to impermanent extinction, because in the ten abodes (菩薩, ten stages in the practice of Bodhisattva) it is the same as...
小乘，滅三界惑方生出假俗智之解，入中亦然。今約圓教故唱寂滅。「此之」等者，雖別圓不同併名生滅，雖俱生滅悉約理性。六「若無」等者，明唱滅之緣。意云：從迷從解故云「迷解」，克論但以解為唱緣，別圓俱是從迷生解故也。
次約報身亦六：先標。次「誰有」下，正釋惑智本無生滅，以為報身無生滅體。三「此總」下結報身體，明即是智、暗即無明，體性全是故無相除，既無相除即不滅也。四「眾生」下唱滅之由。五「有煩惱」下明唱滅之相，所以更互得滅名者，從事故滅。六「豈非」下結唱滅也。
三應身者，亦先標。次「應是」下明不滅，三「但為」下明唱滅。
次「又法身」下明三身不滅中，初法身不滅中言「當體」者，不望余身，以餘二身須望法耳。若將體望用，用卻成滅。
次約報身不滅者為二：先牒前說。不滅即是報稱於法，法既不滅報亦不滅。次「以理」下約事理相對以釋，先約理無滅，次「就有」下約事有滅，從約理邊即是不滅。初約理中雲「為到故」等者，于其惑智四句檢責，還約體檢，惑尚不滅、智體無破。此用《大經》師子吼難，難言：若毗婆舍那破煩惱者，何故復修奢摩他耶？佛反質云：若言智慧能破煩惱，為到故破？為不到能破？若到故破，凡夫能
【現代漢語翻譯】 現代漢語譯本 小乘教義認為，只有斷滅三界之迷惑，才能生出虛假的世俗智慧，中觀學派也持類似觀點。但現在我們依據圓教的觀點，宣揚寂滅的真諦。「此之」等語，雖然別教和圓教對生滅的理解不同，都稱之為生滅，但都基於理性。六「若無」等語，闡明宣揚寂滅的因緣。意思是說，從迷惑到覺悟，所以說是「迷解」，但嚴格來說，只有覺悟才是宣揚的因緣，別教和圓教都是從迷惑中產生覺悟。
其次，從報身（Sambhogakāya）的角度，也有六個方面：首先是標明。其次，「誰有」以下，正式解釋迷惑和智慧原本沒有生滅，以此說明報身沒有生滅的本體。第三，「此總」以下總結報身的本體，說明報身就是智慧，暗就是無明（avidyā），本體完全相同，所以無法互相消除，既然無法互相消除，也就不會滅亡。第四，「眾生」以下說明宣揚滅亡的原因。第五，「有煩惱」以下說明宣揚滅亡的表象，之所以交替得到滅亡的名稱，是因為從事故的角度來說是滅亡。第六，「豈非」以下總結宣揚滅亡。
第三，應身（Nirmāṇakāya），也是先標明。其次，「應是」以下說明不滅，第三，「但為」以下說明宣揚滅亡。
其次，「又法身」以下說明三身（Trikāya）不滅，首先在法身（Dharmakāya）不滅中說「當體」時，是不針對其他身而言的，因為其餘二身需要依靠法身。如果將本體與作用相對，作用就會變成滅亡。
其次，從報身不滅的角度分為兩點：首先是重複前面的說法。不滅就是報身與法身相稱，法身既然不滅，報身也不會滅亡。其次，「以理」以下從事理相對的角度來解釋，首先從理上來說沒有滅亡，其次，「就有」以下從事上來說有滅亡，從理的角度來說就是不滅。最初從理的角度說「為到故」等語，是對迷惑和智慧的四句進行檢查，還是從本體的角度進行檢查，迷惑尚且不滅，智慧的本體也沒有破損。這裡引用《大般涅槃經》（Mahāparinirvāṇa Sūtra）的師子吼（siṃhanāda）來辯難，辯難說：如果毗婆舍那（vipaśyanā，內觀）能夠破除煩惱，為什麼還要修習奢摩他（śamatha，止）呢？佛反過來質問：如果說智慧能夠破除煩惱，是爲了達到目的才破除？還是沒有達到目的就能破除？如果是達到目的才破除，那麼凡夫也能
【English Translation】 English version The Hinayana doctrine holds that only by extinguishing the delusions of the Three Realms can one generate the understanding of false mundane wisdom, and the Madhyamaka school holds a similar view. But now, based on the perspective of the Perfect Teaching (Round Teaching), we proclaim the truth of extinction (nirvana). The phrase 'this' and so on, although the Separate Teaching and the Perfect Teaching have different understandings of arising and ceasing, both call it arising and ceasing, but both are based on reason. The six 'If not' and so on, clarify the causes and conditions for proclaiming extinction. The meaning is: from delusion to enlightenment, so it is said 'delusion and understanding', but strictly speaking, only enlightenment is the cause for proclaiming, both the Separate Teaching and the Perfect Teaching arise from delusion to enlightenment.
Secondly, from the perspective of the Sambhogakāya (reward body), there are also six aspects: first is the indication. Secondly, 'Who has' below, formally explains that delusion and wisdom originally have no arising and ceasing, to illustrate that the Sambhogakāya has no essence of arising and ceasing. Thirdly, 'This total' below summarizes the essence of the Sambhogakāya, explaining that the Sambhogakāya is wisdom, and darkness is ignorance (avidyā), the essence is completely the same, so they cannot eliminate each other, and since they cannot eliminate each other, they will not perish. Fourthly, 'Sentient beings' below explains the reason for proclaiming extinction. Fifthly, 'Having afflictions' below explains the appearance of proclaiming extinction, the reason why they alternately obtain the name of extinction is because from the perspective of events, it is extinction. Sixthly, 'Isn't it' below concludes the proclamation of extinction.
Thirdly, the Nirmāṇakāya (transformation body), is also first indicated. Secondly, 'Should be' below explains non-extinction, thirdly, 'But for' below explains proclaiming extinction.
Secondly, 'Also the Dharmakāya' below explains the non-extinction of the Trikāya (three bodies), first in the non-extinction of the Dharmakāya (Dharma body), when saying 'the entity itself', it is not directed at other bodies, because the other two bodies need to rely on the Dharmakāya. If the entity is contrasted with the function, the function will become extinction.
Secondly, from the perspective of the non-extinction of the Sambhogakāya, it is divided into two points: first is to repeat the previous statement. Non-extinction is the Sambhogakāya being commensurate with the Dharmakāya, since the Dharmakāya does not perish, the Sambhogakāya will not perish either. Secondly, 'With reason' below explains from the perspective of the relative relationship between phenomena and principle, first from the principle there is no extinction, secondly, 'There is' below from the phenomena there is extinction, from the perspective of principle it is non-extinction. Initially from the perspective of principle, saying 'For the sake of reaching' and so on, is to examine the four sentences of delusion and wisdom, or to examine from the perspective of the entity, delusion still does not perish, and the entity of wisdom is not damaged. Here, the lion's roar (siṃhanāda) of the Mahāparinirvāṇa Sūtra is cited to argue, arguing: If vipaśyanā (insight meditation) can eliminate afflictions, why should śamatha (calm abiding) be practiced? The Buddha retorted: If it is said that wisdom can eliminate afflictions, is it to eliminate for the sake of reaching the goal? Or can it be eliminated without reaching the goal? If it is to eliminate for the sake of reaching the goal, then ordinary people can also
破。若不到破，初念應破。若初念不破，后亦不破。若到不到破者，是義不然。如是推求，誰有智慧能破煩惱？言「共獨」者，佛言：如一盲人不能見色，雖伴眾盲亦不能見。慧定共別準說可知。此即報智不能滅惑。次「就有智慧」等者，復更約事而定判之，智慧滅惑智不名滅。
三約應身明不滅者，亦望法報，報約於法故前法身但云「當體」，今此應身利物不斷亦是不滅。故云「常然應用不絕」者，三身相稱故也。法報遍故應體亦遍，機自在無應法恒爾，若不爾者，雖釋圓常還同生滅。言「眾生不盡即不滅度」者，滅度之時生實未盡，其義何耶？應反質云：驗生未盡則不滅度，故唱滅度為不生於難遭想者，非為生盡。故知應身常在不滅，何獨法耶？若不了者法報亦滅，何獨應耶？
三明三身不生不滅者，法身同前不當生滅。報身者，智自了智無能滅者，智屬於能既不生滅，豈能令惑若生若滅。應身者，相續故不生、相續故不滅。三身但云「不生滅」者，「不」字貫下「滅」字，即不生不滅，逐語便故但云「不生滅」耳。「云云」者，釋出三身不生滅意，以互融故。此因應身非滅唱滅一句之文，廣開三身有滅、不滅、不生不滅，若不爾者，生滅則定，何名三身不即不離？若得此意，遍一代教但聞一句唱滅
【現代漢語翻譯】 現代漢語譯本 破。如果不到達破除，最初的念頭就應該破除。如果最初的念頭不破除，那麼之後的念頭也不會破除。如果說到達與未到達都能破除，這種說法是不對的。這樣推究起來，誰有智慧能夠破除煩惱呢？說到『共獨』，佛說：就像一個盲人不能看見顏色，即使和一群盲人在一起也不能看見。智慧和禪定的共同和差別可以類比著理解。這就是說報身之智不能滅除迷惑。接下來『就有智慧』等，是進一步就事論事地確定判斷，智慧能滅除迷惑，但智本身不叫做滅。
三、從應身的角度說明不滅，也是相對於法身和報身而言，報身依存於法身，所以前面說法身時只說『當體』，現在說應身利益眾生不斷絕，也是不滅。所以說『常然應用不絕』，是因為三身相互對應。法身和報身周遍，所以應身的體性也周遍，應化之機自在，應法恒常如此，如果不是這樣，即使解釋為圓滿常住，也還是和生滅法一樣。說到『眾生不盡即不滅度』，滅度之時眾生實際上沒有窮盡，這是什麼意思呢？應該反過來質問：驗證到眾生沒有窮盡，所以才不滅度，所以宣唱滅度是爲了讓眾生生起難遭之想，不是因為眾生已經窮盡。所以知道應身常在不滅，難道只有法身如此嗎？如果不瞭解這一點，法身和報身也會滅，難道只有應身會滅嗎？
三、說明三身不生不滅，法身和前面一樣，不應當有生滅。報身，智慧自己證知智慧，沒有誰能滅除它，智慧屬於能證，既然不生不滅，怎麼能使迷惑或生或滅呢？應身，因為相續不斷所以不生，因為相續不斷所以不滅。三身只說『不生滅』，是『不』字貫穿下面的『滅』字，就是不生不滅，因為順著語言的習慣所以只說『不生滅』罷了。『云云』，解釋說明三身不生不滅的含義，因為相互融合的緣故。這是因為應身並非滅而唱滅這一句經文，廣泛地開示三身有滅、不滅、不生不滅，如果不是這樣，生滅就成了定法，怎麼能稱為三身不即不離呢？如果領會了這個意思，那麼遍及一代時教，聽到的都只是一句唱滅。
【English Translation】 English version Destruction. If it doesn't reach destruction, the initial thought should be destroyed. If the initial thought is not destroyed, then the subsequent thoughts will not be destroyed either. If saying that reaching or not reaching can destroy, this meaning is not right. If one investigates in this way, who has the wisdom to destroy afflictions? Regarding 'together and alone,' the Buddha said: Just as a blind person cannot see colors, even if accompanied by many blind people, they still cannot see. The commonality and difference between wisdom and samadhi can be understood analogously. This means that the wisdom of the Reward Body (報身, Bāoshen) cannot extinguish delusion. Next, 'having wisdom' and so on, is further determining and judging based on the matter at hand. Wisdom can extinguish delusion, but wisdom itself is not called extinction.
Third, explaining non-extinction from the perspective of the Manifestation Body (應身, Yīngshen) is also in relation to the Dharma Body (法身, Fǎshen) and the Reward Body. The Reward Body depends on the Dharma Body, so when speaking of the Dharma Body earlier, it was only said to be 'the essence itself.' Now, saying that the Manifestation Body benefits beings without ceasing is also non-extinction. Therefore, saying 'constantly naturally applying without ceasing' is because the three bodies correspond to each other. Because the Dharma Body and Reward Body are pervasive, the nature of the Manifestation Body is also pervasive. The opportunity for manifestation is free, and the Dharma of manifestation is always thus. If it were not so, even if explained as perfect and constant, it would still be the same as birth and death. Regarding 'beings not exhausted means not entering Nirvana (滅度, Mièdù),' at the time of Nirvana, beings are actually not exhausted. What is the meaning of this? One should question in return: Verifying that beings are not exhausted, therefore one does not enter Nirvana. Therefore, proclaiming Nirvana is to cause beings to have a thought of rare encounter, not because beings are already exhausted. Therefore, know that the Manifestation Body is always present and not extinguished. Is it only the Dharma Body that is like this? If one does not understand this point, the Dharma Body and Reward Body will also be extinguished. Is it only the Manifestation Body that will be extinguished?
Third, explaining that the three bodies are neither born nor extinguished, the Dharma Body is the same as before, it should not have birth and death. The Reward Body, wisdom itself knows wisdom, there is no one who can extinguish it. Wisdom belongs to the knower, since it is neither born nor extinguished, how can it cause delusion to be born or extinguished? The Manifestation Body, because it is continuous, it is not born; because it is continuous, it is not extinguished. The three bodies are only said to be 'not born and extinguished,' the word 'not' penetrates the following word 'extinguished,' which is neither born nor extinguished. Because it follows the habit of language, it is only said to be 'not born and extinguished.' 'Etc., etc.,' explains the meaning of the three bodies being neither born nor extinguished, because of the mutual fusion. This is because the Manifestation Body is not extinguished but proclaims extinction in this sutra passage, extensively revealing that the three bodies have extinction, non-extinction, and neither birth nor extinction. If it were not so, birth and death would become fixed, how could it be called the three bodies being neither identical nor separate? If one understands this meaning, then throughout the entire teaching of a lifetime, one only hears the phrase proclaiming extinction.
之言，即識一切滅不滅義，具身多少滅不滅異，方達本地本不生滅，方達中間今日化道有滅不滅，以本地化中間今日一切跡教，不出三身四句故也。
釋不滅有損中為二：初釋唱由，次以四悉帖釋損益，此中且寄應佛以釋。「由此眾生」至「二善損而不生」者，由不唱滅，懈怠之徒真中二善俱不生長，見思已生尚自不斷，別惑未生安能令斷？惑不斷故，唯能損於真中二善。已生未生等具如《止觀》第七記中料簡。次「若依」至「第一義」者，以四悉檀帖釋唱滅，是故唱滅有四悉益。由唱滅故善生惡滅，故分四悉以對善惡。「第一義滅未生」等者，第一義悉能見中道、能破無明，是故無明名未生惡。「對治滅已生惡」者，凡對治言皆治現惡。「世界生未生善」者，樂欲在初，期心遠故，如聞法生喜則細善當生。又世界是陰入，陰入若轉法身則顯，是故法身名未生善。又樂欲時善根未生，亦由此生名生未生。「為人生已生善」者，真諦望中名已生善，縱使未生望中乃遠，從近名「已」。「又世界滅已生惡」者，從近更釋，但除現計，此則可知。「對治滅未生」者，治道長故。「如禪五陰」下釋向世界，如修禪時為滅欲惡，故色陰起能滅欲陰，以界望界名為世界，故欲界陰名已生惡。準此，無色除色、空除三界、中滅
【現代漢語翻譯】 現代漢語譯本： 所說的，就是認識一切滅與不滅的意義，瞭解身體多少的滅與不滅的差異，才能通達本地原本不生不滅的道理，才能通達中間今日教化之道的有滅與不滅，因為從本地教化中間今日的一切事蹟教法，都不超出三身四句的範圍。
解釋不滅中有損益分為兩部分：首先解釋唱導的緣由，其次用四悉檀（Siddhartha，四種成就）來解釋損益。這裡暫且借用應化佛（Nirmanakaya Buddha，佛的三身之一，為應眾生根器而示現的化身）來解釋。「由此眾生」到「二善損而不生」的意思是，由於不宣揚滅，懈怠的人在真諦（Paramārtha-satya，佛教用語，指絕對真理）中的兩種善都不生長，見思惑（Dṛṣṭi-heya-kleśa，佛教術語，指錯誤的見解和思想）已經產生尚且不能斷除，其他的迷惑沒有產生又怎麼能令其斷除呢？迷惑不斷除，只能損害真諦中的兩種善。已生未生等情況具體如《止觀》（Śamatha-vipassanā，佛教術語，止是禪定，觀是智慧）第七卷的記錄中所分析的。其次，「若依」到「第一義」的意思是，用四悉檀來解釋宣揚滅，所以宣揚滅有四悉檀的利益。由於宣揚滅的緣故，善產生惡滅除，所以分為四悉檀來對應善惡。「第一義滅未生」等的意思是，第一義悉檀能見中道（Madhyamaka，佛教哲學，指不落兩邊的中正之道）、能破除無明（Avidyā，佛教術語，指對事物真相的迷惑），所以無明被稱為未生的惡。「對治滅已生惡」的意思是，凡是說到對治，都是指治理現有的惡。「世界生未生善」的意思是，樂欲在開始，期望的心很遙遠，如聽聞佛法產生喜悅，則是細微的善將要產生。又世界是陰入（Skandha-āyatana，佛教術語，指構成世界的要素），陰入如果轉為法身（Dharmakāya，佛的三身之一，指佛的真如法性之身），那麼法身就會顯現，所以法身被稱為未生的善。又樂欲時善根未生，也由此產生，稱為生未生。「為人生已生善」的意思是，真諦希望中稱為已生的善，即使沒有產生，希望中也很遙遠，從近處來說稱為「已」。「又世界滅已生惡」的意思是，從近處進一步解釋，只是去除現在的計較，這樣就可以知道了。「對治滅未生」的意思是，治理的道路很長。「如禪五陰」下解釋向世界，如修禪時爲了滅除欲惡，所以色陰（Rūpa-skandha，佛教術語，五蘊之一，指物質的色相）生起能滅除欲陰，以界望界稱為世界，所以欲界陰（Kāmadhātu-skandha，佛教術語，指欲界的色陰）稱為已生的惡。依此類推，無色界（Arūpadhātu，佛教術語，指沒有物質存在的精神世界）去除色界（Rūpadhātu，佛教術語，指有物質存在的禪定世界）、空界（Ākāśadhātu，佛教術語，指空無邊處）去除三界（Trailokya，佛教術語，指欲界、色界、無色界）、中道（Madhyamaka，佛教哲學，指不落兩邊的中正之道）滅除一切。
【English Translation】 English version: These words refer to understanding the meaning of both extinction and non-extinction, and comprehending the differences in the extinction and non-extinction of the body's various aspects. Only then can one attain the original, unproduced, and unextinguished nature of the source, and understand the extinction and non-extinction of the transformative path of today. This is because all the teachings and practices from the source that transform the world today do not go beyond the Three Bodies (Trikaya) and the Four Phrases (Catuskoṭi).
The explanation of non-extinction having both loss and gain is divided into two parts: first, explaining the reason for advocating it; second, using the Four Noble Truths (Cattāri ariyasaccāni) to explain the loss and gain. Here, we temporarily borrow the Emanation Body of the Buddha (Nirmanakaya Buddha) to explain. 'Because of this, sentient beings' to 'the two virtues are diminished and do not arise' means that because extinction is not proclaimed, the two virtues in the Truth (Paramārtha-satya) of the lazy do not grow. The delusions of views and thoughts (Dṛṣṭi-heya-kleśa) have already arisen and cannot be cut off, so how can they be cut off if other delusions have not yet arisen? Because delusions are not cut off, they can only diminish the two virtues in the Truth. The details of what has arisen and what has not arisen are as described in the seventh volume of the 'Śamatha-vipassanā'. Next, 'If relying' to 'the First Principle' means that the Four Noble Truths are used to explain the proclamation of extinction, so proclaiming extinction has the benefit of the Four Noble Truths. Because of proclaiming extinction, good arises and evil is extinguished, so the Four Noble Truths are divided to correspond to good and evil. 'The extinction of the First Principle is unarisen' means that the First Principle (Paramārtha-satya) can see the Middle Way (Madhyamaka) and can break through ignorance (Avidyā), so ignorance is called unarisen evil. 'Cure extinguishes arisen evil' means that all cures treat existing evil. 'The world gives rise to unarisen good' means that joy is at the beginning, and the expectation is far away, such as hearing the Dharma and generating joy, which means that subtle good will arise. Also, the world is the aggregates and entrances (Skandha-āyatana), and if the aggregates and entrances are transformed into the Dharma Body (Dharmakāya), then the Dharma Body will be revealed, so the Dharma Body is called unarisen good. Also, the roots of good are not yet born at the time of joy, and they are also born from this, which is called giving birth to the unarisen. 'For people, giving rise to arisen good' means that in the hope of the Truth, it is called arisen good, and even if it has not arisen, the hope is far away, so from nearby it is called 'already'. 'Also, the world extinguishes arisen evil' means that it is further explained from nearby, but removing the current calculation, then this can be known. 'Cure extinguishes the unarisen' means that the path of treatment is long. 'Like the five aggregates of meditation' below explains towards the world, such as when practicing meditation to extinguish desires and evils, so the form aggregate (Rūpa-skandha) arises and can extinguish the desire aggregate. Viewing the realm from the realm is called the world, so the desire realm aggregate (Kāmadhātu-skandha) is called arisen evil. According to this, the formless realm (Arūpadhātu) removes the form realm (Rūpadhātu), the realm of emptiness (Ākāśadhātu) removes the three realms (Trailokya), and the Middle Way (Madhyamaka) extinguishes everything.
變易，于當位陰皆名已生，修上滅下名滅已生。對治治未，文無重釋，但治名雖同通至等覺。《大經》優婆塞眾中雲：常無常樂無樂等。常樂觀察如是諸對治門，既是凈無垢稱王之所用治，故不近也。既約三身論滅不滅，故四悉感應亦須深明，多番釋者，良由此也。
第二廣釋中為二：初現滅由，二「見聞」下通約三身以明損益。初文「須唱滅」者，有損無益，由常在故。前雖明唱由，仍未知所以。次通約三身中，初別明損益，即約三佛一一正示。初仍總標，次「便謂」下初約法身者，法身本無寂滅之名，為上慢者計如不殊，須唱寂滅，具如前釋云云。「又聞」下即約報身，前自謂如、此自謂智，二謂俱是大乘上慢，然二上慢不無深淺，謂如乃成大無慚人，謂智猶知須智照惑，以不了故不解即名。凡云即者以顯于離，如冰不離水理須融冰，義同於離方乃顯即。又言離者為成於即，若不離者眾生即佛，何須修道？為不識離直云即者，故須唱滅。等覺一品尚唯佛智之所能斷，豈以博地謂即是耶？應身如前後文。次「若唱言」下，別約報身明益由，又二：初唱，次益。初文先寄法身以辯須智，次「經云」下舉教立妨，次引譬釋妨。然明時無暗，驗知暗時無明，故以智慧斷煩惱暗。「汝今」下以理責之。「當知」下結意
【現代漢語翻譯】 現代漢語譯本 變易，在當位為陰時都名為已生，修習向上滅除向下名為滅已生。用對治法來治理未發生的，經文中沒有重複解釋，但『治』這個名稱雖然相同，卻貫通到等覺（菩薩的最高階段）。《大經》（《涅槃經》）中優婆塞（在家男居士）大眾中說：常與無常、樂與無樂等。經常以常樂來觀察，像這樣的對治法門，既然是凈無垢稱王（指佛）所使用的治理方法，所以不能輕視。既然是根據法身、報身、應身來討論滅與不滅，所以對於四悉檀（四種說法方式，即世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）的感應也必須深入明白，多次解釋的原因就在這裡。
第二部分廣泛解釋，分為兩部分：首先說明示現寂滅的原因，其次從『見聞』開始，總括法身、報身、應身來說明損益。第一部分『須唱滅』，指的是有損害而無益處，因為（法身）常在的緣故。前面雖然說明了示現寂滅的原因，但仍然不知道為什麼。第二部分總括法身、報身、應身，首先分別說明損益，即根據法身、報身、應身一一正確地指示。首先仍然是總標，其次從『便謂』開始，首先是關於法身的，法身本來沒有寂滅的名稱，因為上慢者認為（法身）和（應身）沒有什麼不同，所以必須示現寂滅，具體如前面的解釋所說。『又聞』以下是關於報身的，前面自認為是『如』，這裡自認為是『智』，這兩種都屬於大乘上慢，然而這兩種上慢有深淺之分，認為（一切皆）『如』就成了非常無慚愧的人，認為（自己有）『智』還知道需要用智慧來照破迷惑，因為不瞭解的緣故，不理解就叫做『即』。凡是說『即』，是爲了顯示（本體）不離（現象），就像冰不離水，必須融化冰，道理如同離開（現象）才能顯現『即』。又說離開是爲了成就『即』，如果不離開，眾生就是佛，何須修道？因為不認識離開而直接說『即』，所以必須示現寂滅。等覺這一品（的煩惱）尚且只有佛的智慧才能斷除，怎麼能以凡夫的身份認為（自己）就是（佛）呢？應身的情況如前後文所說。其次從『若唱言』開始，分別根據報身來說明利益的原因，又分為兩部分：首先是示現，其次是利益。第一部分先借用法身來辨明需要智慧，其次從『經云』開始，舉出經教來設立妨難，其次引用比喻來解釋妨難。光明的時候沒有黑暗，驗證可知黑暗的時候沒有光明，所以用智慧來斷除煩惱的黑暗。『汝今』以下用道理來責備。『當知』以下總結意思。
【English Translation】 English version Change and transformation: when in the position of the skandhas (aggregates of existence), all are named as already arisen; cultivating upwards and eliminating downwards is named as already ceased. Using antidotes to treat what has not yet arisen, the text does not repeat explanations, but although the name 'treatment' is the same, it connects to Equal Enlightenment (the highest stage of a Bodhisattva). The Great Sutra (Nirvana Sutra) says among the assembly of Upasakas (lay male devotees): permanence and impermanence, bliss and non-bliss, etc. Constantly observing with permanence and bliss, such antidotal methods are used by King Immaculate Glory (referring to the Buddha), so they should not be underestimated. Since the discussion of cessation and non-cessation is based on the Dharmakaya (body of essence), Sambhogakaya (body of enjoyment), and Nirmanakaya (body of manifestation), the responses of the Fourfold Certainties (four kinds of exposition, namely, the certainty of the world, the certainty of individual dispositions, the certainty of antidotes, and the certainty of ultimate meaning) must also be deeply understood; the reason for multiple explanations lies here.
The second part, the extensive explanation, is divided into two parts: first, explaining the reason for manifesting cessation; second, starting from 'seeing and hearing,' generally discussing the benefits and harms in relation to the Trikaya (three bodies of the Buddha). The first part, 'must proclaim cessation,' refers to having harm without benefit, because (the Dharmakaya) is always present. Although the reason for manifesting cessation was explained earlier, it is still not known why. The second part, generally discussing the Trikaya, first separately explains the benefits and harms, that is, correctly indicating each of the three bodies of the Buddha. First, there is still a general statement; second, starting from 'then saying,' first is about the Dharmakaya, the Dharmakaya originally has no name of cessation, because those with superior arrogance think (the Dharmakaya) is no different from (the Nirmanakaya), so cessation must be manifested, as explained in detail earlier. 'Also hearing' below is about the Sambhogakaya, earlier self-proclaimed as 'suchness,' here self-proclaimed as 'wisdom,' both of these belong to Mahayana superior arrogance, however, these two kinds of superior arrogance have different depths, thinking (everything is) 'suchness' becomes a very shameless person, thinking (oneself has) 'wisdom' still knows the need to use wisdom to illuminate and break through delusion, because of not understanding, not understanding is called 'is.' Whenever 'is' is said, it is to show that (the essence) is not apart from (the phenomena), just like ice is not apart from water, it is necessary to melt the ice, the principle is the same as separating from (the phenomena) to reveal 'is.' Also, saying separation is to achieve 'is,' if not separated, sentient beings would be Buddhas, why cultivate the path? Because of not recognizing separation and directly saying 'is,' so cessation must be manifested. Even the one stage of Equal Enlightenment (the afflictions) can only be cut off by the wisdom of the Buddha, how can one, as an ordinary person, think (oneself) is (the Buddha)? The situation of the Nirmanakaya is as mentioned in the previous and subsequent texts. Next, starting from 'if proclaiming,' separately explaining the reason for benefit based on the Sambhogakaya, again divided into two parts: first is manifestation, second is benefit. The first part first borrows the Dharmakaya to distinguish the need for wisdom, next, starting from 'the Sutra says,' citing the teachings to establish obstacles, next, using metaphors to explain the obstacles. When there is light, there is no darkness, verifying that when there is darkness, there is no light, so use wisdom to cut off the darkness of afflictions. 'You now' below uses reason to rebuke. 'Know that' below concludes the meaning.
也。應身可見故略。「眾生」下總於三佛皆生敬者，以報智處中既有智慧，上冥下契，若得見一必具足三，故生恭敬。
「醫有十種」者，通收邪正貫彼偏圓，前之三種亦稱醫者，佛未出時，一切外道皆自謂出家、各自領眾，故《大經》云：「王之土境清夷閑靜，真是出家住止之處」。第三醫中雲「差已生」者，雖斷事惑還墮三途，具如本劫等見，各計四禪等，斷惑不同故。《阿含》云：「良醫有四，一善知病相，二知病因起，三善知方治，四畢竟不發。」然此醫知病不出界內，知病因起不出依正，方治不逾生滅無常，不發只是住二涅槃，望今但成第四五醫。若以四名義通諸教，則一一教隨義各別，乃至圓教於理無妨。直引證此深違經旨，尚不能同通教二乘，安譬本門數數生滅？若釋大經曉八術者，但對小外，對此仍疏。第六醫「不能治必死」者，所證同故。第七別教，但地前耳。后之三醫初云「不能令平復」者，但自入未深，未能令他見本法身，無明本有義之如損，令還得見方名為「復」。第九雖乃得云後心，以第八醫但在十信，第九理須初住已上至金剛心。第十究竟名「過本」者，對前名「復」故此云「過」，以第九醫始從初住終至等覺已名復故。何者？法身本有今令證本，故名為復。若爾，妙覺復畢何名
【現代漢語翻譯】 現代漢語譯本： 也。應身（應化之身）可見，故略而不詳述。「眾生」下文總括對三佛（法身佛、報身佛、應身佛）皆生敬意的人，因為報智處中既有智慧，上與諸佛之理冥合，下與眾生之機相契，如果得見一佛，必定具足三佛的功德，所以生起恭敬心。
『醫有十種』，總括了邪正，貫穿了偏圓（藏教、通教、別教、圓教）。前面的三種也可稱為醫，因為佛未出世時，一切外道都自稱出家，各自帶領徒眾，所以《大經》（《涅槃經》）說：『國王的國土清凈安寧，真是出家人居住的地方』。第三種醫中說『病已痊癒』，雖然斷除了事惑，但還會墮入三途（地獄、餓鬼、畜生），就像本劫等見，各自執著於四禪等，斷惑的程度不同。 《阿含經》說：『良醫有四種，一善於瞭解病相，二知道病因，三善於用藥治療，四能徹底根治不復發。』然而這種醫者所知的病不出六道輪迴，所知的病因不出依報和正報，所用的治療方法不超過生滅無常，不復發只是住在二乘涅槃（聲聞、緣覺），與現在的相比，只能算是第四、第五種醫。如果用這四種名稱的含義來貫通各個教派，那麼每一個教派都隨著其含義而各有不同，乃至圓教在道理上也沒有妨礙。直接引用來證明這一點，就深深地違背了經文的宗旨，尚且不能與通教的二乘相同，怎麼能比得上本門數數生滅的教義呢？如果解釋《大經》所說的曉八術者，只是針對小乘和外道，對此仍然顯得疏遠。第六種醫『不能治癒必死』，是因為所證悟的境界相同。第七種醫屬於別教，但只是地前菩薩。後面的三種醫，最初說『不能使其平復』，只是因為自己入道不深，不能使他人見到本有的法身，無明本有的意義有所減損，使他能夠再次見到才稱為『復』（恢復）。第九種醫雖然可以稱為後心，因為第八種醫只是在十信位，第九種醫理應從初住位以上直到金剛心位。第十種究竟的醫稱為『過本』，是相對於前面的『復』而言的，所以這裡稱為『過』（超過），因為第九種醫從初住位開始直到等覺位已經稱為『復』了。為什麼呢？法身本有，現在使人證悟本有的法身，所以稱為復。如果這樣，妙覺位的恢復完畢后又叫什麼呢？
【English Translation】 English version: Also. The Nirmāṇakāya (應身, transformation body) is visible, hence it is briefly mentioned. The term 'sentient beings' below encompasses those who generate reverence for all three Buddhas (Dharmakāya, Sambhogakāya, Nirmāṇakāya), because the wisdom within the Reward Wisdom realm possesses both wisdom, aligning above with the principles of the Buddhas and resonating below with the potential of sentient beings. If one can see one Buddha, they must possess the merits of all three, hence generating reverence.
The 'ten types of physicians' encompass both the heterodox and orthodox, penetrating the partial and complete (Tripiṭaka teaching, Shared teaching, Distinct teaching, Perfect teaching). The first three can also be called physicians, because before the Buddha appeared in the world, all the heterodox paths claimed to be renunciates and each led their own followers. Therefore, the Mahāparinirvāṇa Sūtra says: 'The king's land is pure and peaceful, truly a place for renunciates to dwell.' The third type of physician, who 'cures the illness,' although having severed afflictions of phenomena, still falls into the three evil destinies (hell, hungry ghosts, animals), just like the views of the present kalpa, each clinging to the four dhyānas (禪定, meditative states), etc., with varying degrees of affliction severance. The Agama Sutra says: 'A good physician has four qualities: first, being skilled in knowing the symptoms of the disease; second, knowing the cause of the disease; third, being skilled in prescribing treatment; and fourth, being able to completely eradicate it without recurrence.' However, this physician's knowledge of the disease does not go beyond the realm of the six paths of reincarnation, the knowledge of the cause of the disease does not go beyond the dependent and retributive bodies, and the treatment methods do not exceed the impermanence of birth and death. The non-recurrence is merely dwelling in the Two Vehicle Nirvāṇa (Śrāvaka, Pratyekabuddha), which, compared to the present, can only be considered the fourth and fifth types of physicians. If we use the meaning of these four names to connect all the teachings, then each teaching will be different according to its meaning, and even the Perfect Teaching will not be hindered in principle. Directly quoting this to prove the point deeply violates the purpose of the sutra, and it cannot even be the same as the Two Vehicles of the Shared Teaching, how can it be compared to the teachings of the Original Gate's (本門) repeated birth and death? If explaining the Mahāparinirvāṇa Sūtra's saying of those who understand the eight arts, it is only aimed at the Small Vehicle and the heterodox paths, and it still seems distant from this. The sixth type of physician, who 'cannot cure and will surely die,' is because the realms of enlightenment are the same. The seventh type of physician belongs to the Distinct Teaching, but only before the Bhumis (地, stages of a Bodhisattva). The latter three physicians, initially saying 'cannot make it recover,' is only because they have not entered deeply into the path themselves, and cannot enable others to see the inherent Dharmakāya (法身, Dharma body). The meaning of the inherent nature of ignorance is diminished, and it is called 'recovery' only when he can see it again. Although the ninth type of physician can be called the later mind, because the eighth type of physician is only in the Ten Faiths (十信) position, the ninth type of physician should be from the Initial Abode (初住) position and above until the Vajra Mind (金剛心). The tenth ultimate physician is called 'beyond the original,' which is relative to the previous 'recovery,' so it is called 'beyond' here, because the ninth type of physician, from the Initial Abode position to the Equal Enlightenment (等覺) position, is already called 'recovery.' Why? The Dharmakāya is inherent, and now it enables people to realize the inherent Dharmakāya, so it is called recovery. If so, what is it called after the recovery of the Wonderful Enlightenment (妙覺) position is completed?
為過？以對性得無功用故，故脩名過。若爾，初住已上亦名分過，何獨妙覺？言殘惑在且名為復，又讓極地究竟名過。又七客醫中初二拙度，初斷乳故，故無巧術。三四有術，用而不遍。第三不云二乘人者，所治同故。五六雖遍所益不多。「后七」等者，對極簡小。「有術」下對因顯果，故以三達五眼為八。前六並無，以讓佛故，故云無耳。五六二客亦分得故，若離八倒為八術者，前四有分，以初二客醫亦得無常等故，故云「如用辛苦」等。故《大經》中總為六味，苦為酢味，無常鹹味，無我苦味，樂為甜味，我為辛味，常為淡味。彼世間中有三種味，謂無常、苦、無我。煩惱為薪、智慧為火，以是因緣成涅槃食，令諸弟子悉皆甘嗜，但無常、苦、無我三味在小，故云世間。今文云「辛」恐字誤，應云「苦酢咸」故。有術遠來，即七客中唯指第七，以彼經中唯以如來對彼外道為新舊故，故知新醫三達五眼具足，能用無常等八，所以先令斷乳用無常等，后還服乳方用常等。今從后說但云服乳，若取因人亦可通於第五六客。又通論者，通別菩薩轉教聲聞皆能說常，然八術者，經中舉譬有八複次治八種病，今此且明八數而已。「三達」者，三明居極，故得達名，略如《止觀》記。「十二」至「方藥」者，「文」方也。「理」
【現代漢語翻譯】 現代漢語譯本 為過？因為對於自性來說，沒有造作的功用，所以修習被稱為過失。如果這樣說，初住以上的菩薩也可以被稱為有分段的過失，為什麼單單說妙覺菩薩呢？因為殘餘的迷惑存在，暫且稱為『復』，又謙讓到極地，最終也稱為『過』。另外，七個客醫中，最初的兩個醫術拙劣，因為剛開始斷奶，所以沒有巧妙的醫術。第三和第四個有醫術，但是使用不普遍。第三個不說二乘人，是因為所治療的對象相同。第五和第六個雖然普遍，但是利益不多。「后七」等，是針對極其細微的病癥。「有術」下，是針對因地顯現果地，所以用三達（宿命明、天眼明、漏盡明）五眼（肉眼、天眼、慧眼、法眼、佛眼）作為八種醫術。前面的六個都沒有，因為謙讓于佛，所以說沒有。第五和第六個客醫也分得一部分，如果離開八倒（常、樂、我、凈顛倒）作為八種醫術，那麼前面的四個有分，因為最初的兩個客醫也懂得無常等道理，所以說『好像使用辛苦』等。《大般涅槃經》中總共說了六種味道，苦味是醋味，無常是鹹味，無我是苦味，樂是甜味，我是辛味，常是淡味。世間中有三種味道，就是無常、苦、無我。煩惱是柴薪，智慧是火焰，因為這樣的因緣成就涅槃的食物，讓弟子們都覺得甘甜美味，但是無常、苦、無我這三種味道在小乘中存在，所以說是世間。現在文中的『辛』字恐怕是錯的，應該說是『苦醋咸』。有醫術從遠方來，就是七個客醫中只指第七個，因為《涅槃經》中只用如來對外道作為新舊的對比，所以知道新醫三達五眼具足，能夠使用無常等八種醫術，所以先讓病人斷奶，使用無常等，然後還服用乳，才使用常等。現在從後面說，只說服用乳，如果從因地的人來說，也可以通於第五和第六個客醫。又通論來說，無論是通教菩薩還是別教菩薩，轉教聲聞都能說常，然而八種醫術，經中舉例有八種，又可以治療八種病，現在這裡只是說明八這個數字而已。「三達」是說三明居住在極果，所以得到『達』這個名字，簡略的說法可以參考《止觀》的記載。「十二」到「方藥」是說，『文』是方法，『理』
【English Translation】 English version Why is it considered a fault? Because with respect to inherent nature, there is no purposeful action, hence cultivation is termed a fault. If that's the case, then even Bodhisattvas from the initial stage of abiding onwards could be considered to have partial faults, so why only mention the Wonderful Enlightenment (Myo-kaku, 妙覺)? Because residual delusion remains, it is temporarily called 'recovery (fuku, 復),' and even extreme humility at the ultimate stage is termed a 'fault (ka, 過).' Furthermore, among the seven guest physicians, the first two are unskilled because they are just starting to wean the patient, hence they lack skillful techniques. The third and fourth have techniques but do not use them universally. The third one does not mention those of the Two Vehicles (聲聞乘 and 緣覺乘), because the objects of treatment are the same. The fifth and sixth, although universal, do not benefit much. 'The latter seven' etc., refers to extremely subtle ailments. 'Having techniques' below refers to manifesting the fruit from the cause, hence the Three Clear Knowledges (宿命明, 天眼明, 漏盡明) and Five Eyes (肉眼, 天眼, 慧眼, 法眼, 佛眼) are used as eight techniques. The first six do not have them at all, because they defer to the Buddha, hence it is said they have none. The fifth and sixth guest physicians also partially possess them. If one considers leaving the Eight Inversions (常, 樂, 我, 淨 inversions) as eight techniques, then the first four have a share, because the first two guest physicians also understand impermanence etc., hence it is said 'as if using hardship' etc. Therefore, the Mahāparinirvāṇa Sūtra generally speaks of six flavors, where bitterness is sour, impermanence is salty, no-self is bitter, joy is sweet, self is spicy, and permanence is bland. In the world, there are three flavors, namely impermanence, suffering, and no-self. Afflictions are firewood, and wisdom is fire, and because of this cause and condition, the food of Nirvana is achieved, making all disciples relish it sweetly, but the three flavors of impermanence, suffering, and no-self exist in the Lesser Vehicle (小乘), hence it is called worldly. The 'spicy' (辛) character in the current text is probably a mistake and should be 'bitter, sour, salty.' Having techniques from afar refers only to the seventh among the seven guest physicians, because in that sutra, only the Tathagata is contrasted with externalists as new and old, hence it is known that the new physician is fully equipped with the Three Clear Knowledges and Five Eyes, and can use the eight techniques of impermanence etc., so first they have the patient wean and use impermanence etc., and then have them take milk again and use permanence etc. Now, speaking from the latter, it only says taking milk, but if speaking from the person in the cause, it can also apply to the fifth and sixth guest physicians. Furthermore, generally speaking, both common and distinct Bodhisattvas, who convert and teach the Hearers (聲聞), can speak of permanence, but regarding the eight techniques, the sutra gives eight examples and can also treat eight kinds of illnesses, but here it is only explaining the number eight. 'Three Clear Knowledges' means the Three Understandings reside in the ultimate fruit, hence they obtain the name 'Clear Knowledge,' and a brief explanation can be found in the records of Śamatha-Vipassanā (止觀). 'Twelve' to 'prescription' means 'text' is the method, 'principle' is
藥也。藥通行理但且云「理」。下釋色香為三三昧及以三德故也。三三昧行三德理也。「無量義云醫王大醫王」者，第八九醫通得名王，唯第十醫獨名大王。「多諸」下至「菩薩之子凡有三」者，且置二乘先別指菩薩者，通以未發心者為第一二乘，仍攝在第二例中者，以取退大二乘故耳。于菩薩中更為三者，修性三因有離合故。一就一切眾生，即《大經》中未發心名為菩薩是也。雖十心中別對三因，此即性三合成正因。
問：
何不指善惡心所共為正因？
答：
善屬發心、惡復別屬，通則攝別，別不攝通，故知通心與王同時而起，必具三因，但名為正，未有世出世善根故也。準下緣因言「微修行」，當知隨聞一句一彈指善並緣因收。準引證云「其中眾生悉是吾子」，則人天善根仍屬正攝。引證緣因云「三十子」，則二乘善根亦在緣攝。若準今日被開，人天亦在緣數；據大隔小，二乘非緣。今據退大讓得記者入初住位名爲了故，觀行相似併入緣收，為讓前後以正從旁，故發心已后訖至住前皆名為緣。且將正因但在十通互入為百，結緣即是會發心者已有了因，但以十信相入為百數者，通皆得成住前善根，故十信心彼彼相入方得成百。以三乘善根皆成相似，仍收五品併入其中，得記之後顯成分真
【現代漢語翻譯】 現代漢語譯本： 『藥』，這裡指藥師法門，藥師法門通行於事理，但且只說『理』。下面解釋色、香為三種三昧，以及三種功德的緣故。三種三昧是修行三種功德之理。『無量義經』中說『醫王大醫王』，第八和第九種醫通稱為醫王，只有第十種醫單獨稱為大醫王。『多諸』以下到『菩薩之子凡有三』，暫且擱置二乘，先特別指出菩薩，將未發菩提心的人作為第一類二乘，仍然包含在第二類中，是爲了攝取退轉的大乘。在菩薩中又分為三類，是因為修性三因有離合的緣故。第一類是就一切眾生而言，即《大般涅槃經》中未發菩提心的人稱為菩薩。雖然十心中分別對應三種因，這裡是性三合成正因。
問： 為什麼不把善惡心所共同作為正因？
答： 善屬於發菩提心，惡又分別屬於其他，普遍的包含特殊的，特殊的不能包含普遍的，所以知道普遍的心與王同時生起，必定具備三種因，但只稱為正因，因為還沒有世間和出世間的善根。按照下面緣因所說的『微修行』，應當知道隨聽一句佛法、一彈指的善行都歸入緣因。按照引證所說的『其中眾生悉是吾子』，那麼人天善根仍然屬於正因所攝。引證緣因說『三十子』，那麼二乘善根也在緣因所攝。如果按照今天被開悟的情況，人天也在緣因之列；根據大乘隔絕小乘的觀點，二乘不是緣因。現在根據退轉的大乘，讓得到授記的人進入初住位，名為爲了義的緣故，觀行相似的都歸入緣因，爲了讓前後以正因從屬於旁因，所以發菩提心以後直到初住位之前都稱為緣因。暫且將正因只在十通中互相進入為百，結緣就是會合發菩提心的人已經有了因，但以十信相互進入為百數，普遍都能成就初住位前的善根，所以十信心彼此相互進入才能成就百數。因為三乘善根都成就相似的善根，仍然將五品弟子位都包含在其中，得到授記之後就顯現成分真即證得部分真如。
【English Translation】 English version: 'Medicine' here refers to the Bhaisajyaguru (Medicine Buddha) Dharma. The Bhaisajyaguru Dharma is universally applied to both phenomena and principle, but it primarily emphasizes 'principle'. The subsequent explanation of form and fragrance as the three Samadhis (concentration) and the three virtues is the reason. The three Samadhis are the practice of the principle of the three virtues. In the 『Infinite Meaning Sutra』, it says 『Medicine King, Great Medicine King』. The eighth and ninth types of medicine are commonly called Medicine King, while only the tenth type of medicine is uniquely called Great Medicine King. From 『Many』 down to 『The sons of Bodhisattvas are of three kinds』, let's set aside the Two Vehicles (Sravakas and Pratyekabuddhas) for now and specifically point out Bodhisattvas. Those who have not yet generated Bodhicitta (the aspiration for enlightenment) are considered the first type of Two Vehicles, and they are still included in the second category. This is to include those who have regressed from the Mahayana (Great Vehicle). Among Bodhisattvas, they are further divided into three categories because the three causes of inherent nature have separation and combination. The first category refers to all sentient beings, which is the meaning of calling those who have not yet generated Bodhicitta as Bodhisattvas in the Mahaparinirvana Sutra. Although the ten minds correspond to the three causes separately, here the three causes of inherent nature combine to form the direct cause (hetupratyaya).
Question: Why not consider the combination of good and evil mental states as the direct cause?
Answer: Good belongs to the generation of Bodhicitta, while evil belongs separately to other categories. The universal includes the specific, but the specific cannot include the universal. Therefore, it is known that the universal mind arises simultaneously with the King, and it must possess the three causes. However, it is only called the direct cause because there are no worldly or supramundane roots of goodness yet. According to the 『slight practice』 mentioned in the condition cause (adhipatipratyaya) below, it should be known that listening to a single phrase of the Dharma or a single finger snap of good deeds are all included in the condition cause. According to the cited evidence 『Among them, all sentient beings are my children』, then the good roots of humans and devas (gods) still belong to the direct cause. Citing the condition cause as 『thirty sons』, then the good roots of the Two Vehicles are also included in the condition cause. If according to the enlightenment of today, humans and devas are also among the condition causes; according to the Mahayana's separation from the Hinayana (Small Vehicle), the Two Vehicles are not condition causes. Now, according to the regression of the Mahayana, those who receive prediction (vyakarana) enter the stage of the first Bhumi (stage of a Bodhisattva), which is called the reason for the ultimate meaning. Similar contemplative practices are all included in the condition cause. In order to let the former and latter take the direct cause as subordinate to the auxiliary cause, therefore, after the generation of Bodhicitta until before the first Bhumi is called the condition cause. Temporarily considering the direct cause only as the mutual entry of the ten perfections as one hundred, forming a connection is meeting those who have generated Bodhicitta and already have the cause. However, the mutual entry of the ten faiths as one hundred is because they can all accomplish the roots of goodness before the first Bhumi. Therefore, the mutual entry of the ten faiths can accomplish one hundred. Because the good roots of the Three Vehicles all accomplish similar good roots, the five grades of disciples are still included within them. After receiving prediction, the manifestation becomes part of the true, which is to realize part of Suchness (tathata).
，故使緣正今日聞經，即以十信之百入于初住為分真百，從佛口生。今日聞教得佛法分，入初住也。「此亦有三因」至「了因佛子」者，對前緣、正應但云「了」。又云「亦」者，前二各三故今亦三，從強受名並束三從一。所以束者，眾生無始非不具三，以在迷故從理立名，故理中三皆為迷攝；從緣從了準例可知。「還將」等者，攝前入后，既攝通入信故攝信入住，改似為真故亦但百，轉冰為水其義可知。修性三因，《玄》文《止觀》俱有此意，唯此文中文相顯著，為慾望昔聞經力大，故束性三俱為正因，緣、了各合俱名為一。故知諸文約修以說緣、了各三，或但論理性始終具三，如雲三道、三德、三佛性等，具如修性不二門說。九門共成方了此旨，若得此意圓教行理骨目自成，面板毛彩出在眾典，故知此經是紀定大綱之教，不可以綱目釋之。若得此意，則一家教旨大理可通，欲習觀門修行有地，聞眾怪說情慮坦然，睹諸權經投心不謬，融通名相豁矣無疑，法數增減離合可見，與奪他釋令歸大途，以前三教無此事故。
「宛轉于地」者，望出世法故且云「地」。「譬上形益」者，文中闕略，應云上有二：先非生現生，次非滅現滅。生中分二，言「受邪師」等者，但非出世皆名為邪，自跡中相遇已后便信邪外，以
【現代漢語翻譯】 現代漢語譯本：因此，使得有緣人今日聽聞此經，就能以十信的百倍功德進入初住位，成為分證真如的聖者，是從佛口所生。今日聽聞教法，得到佛法的一部分，就能進入初住位。『此亦有三因』到『了因佛子』，是相對於前面的緣因、正因，所以只說『了』。又說『亦』，是因為前面兩種各有三種，所以現在也有三種，從最強的方面來命名，並且把三種歸結為一種。之所以要歸結，是因為眾生無始以來並非不具備這三種因，只是因為在迷惑之中，所以從理上立名，因此理中的三種都被迷惑所攝；從緣、從了的角度，可以類推得知。『還將』等，是把前面的攝入後面的，既然把通教攝入信位，所以把信位攝入住位，把相似的改為真實的，所以也只是百倍功德，就像把冰轉變為水，其中的道理可以明白。修性三因，《玄義》和《止觀》都有這個意思，只有本文中文句的表述最為顯著，因為希望過去聽聞佛經的力量強大，所以把性具的三種因都歸結為正因，緣因、了因各自合起來都稱為一種。所以知道各種經文是就修行的角度來說緣因、了因各有三種，或者只是論述理性本具始終具備三種，如說三道、三德、三佛性等，詳細情況如修性不二門所說。九門共同成就才能明白這個宗旨，如果得到這個意思，圓教的行持和道理的骨架自然形成，面板毛髮等細節都可以在各種經典中找到，所以知道這部經是紀定大綱的教法，不可以綱目的方式來解釋它。如果得到這個意思，那麼一家教派的宗旨和大的道理就可以融會貫通，想要學習觀門修行就有基礎，聽到各種奇怪的說法，心情思慮坦然，看到各種權巧方便的經典，投心也不會有錯謬，融通名相，豁然無疑，法數的增減離合都可以明白，可以引導其他人的解釋迴歸到大道，因為以前的三教沒有這樣的事情。 『宛轉于地』，是相對於出世法來說，所以暫且說『地』。『譬上形益』，文中有所省略，應該說上面有兩種情況：先是非生現生，其次是非滅現滅。生中分為兩種，說『受邪師』等，只要不是出世的都稱為邪，從自身跡象中相遇以後就相信邪師外道，因為
【English Translation】 English version: Therefore, enabling those with affinity who hear this sutra today can enter the initial stage of abiding (初住, Chūzhù, the first stage of the ten abodes) with a hundredfold merit of the ten faiths (十信, Shíxìn, the ten stages of faith), becoming sages who partially realize the true nature, born from the Buddha's mouth. Hearing the teachings today, obtaining a portion of the Buddha's Dharma, one can enter the initial stage of abiding. 'This also has three causes' to 'understanding cause Buddha-child' refers to the previous conditions, the proper cause, so only 'understanding' is mentioned. The word 'also' is used because the previous two each have three, so now there are also three, named from the strongest aspect, and the three are summarized into one. The reason for summarizing is that sentient beings have always possessed these three causes since beginningless time, but because they are in delusion, names are established from the perspective of principle, so the three in principle are all encompassed by delusion; the perspective from condition and understanding can be inferred analogously. 'Will also' etc., is to incorporate the previous into the latter, since the common teaching is incorporated into the stage of faith, so the stage of faith is incorporated into the stage of abiding, changing the similar into the real, so it is also only a hundredfold merit, like turning ice into water, the meaning of which can be understood. The three causes of inherent nature, both the Profound Meaning (玄義, Xuányì) and Śamatha-Vipassanā (止觀, Zhǐguān) have this meaning, only the wording in this text is the most prominent, because it is hoped that the power of hearing the sutra in the past is great, so the three causes of inherent nature are all summarized as the proper cause, and the condition cause and understanding cause each combined are called one. Therefore, knowing that various sutras speak from the perspective of practice that the condition cause and understanding cause each have three, or only discuss that the inherent nature inherently possesses three from beginning to end, such as the three paths, the three virtues, the three Buddha-natures, etc., details as described in the non-duality gate of inherent nature. Only by the joint accomplishment of the nine gates can this purpose be understood, if this meaning is obtained, the framework of the practice and principles of the perfect teaching will naturally form, and details such as skin and hair can be found in various scriptures, so knowing that this sutra is a teaching that establishes the outline, it cannot be explained in the manner of an outline. If this meaning is obtained, then the tenets and great principles of a school can be integrated, and there will be a foundation for wanting to learn the gate of contemplation and practice, and one's mind will be at peace when hearing various strange sayings, and one's heart will not be mistaken when seeing various expedient scriptures, and one will be enlightened and have no doubt in integrating names and terms, and the increase, decrease, separation, and combination of Dharma numbers can be understood, and one can guide others' interpretations to return to the great path, because the previous three teachings did not have such things. 'Rolling on the ground' is relative to the transcendent Dharma, so it is temporarily called 'ground'. 'For example, the benefit of the upper form', there is an omission in the text, it should be said that there are two situations above: first, non-arising appearing as arising, and second, non-cessation appearing as cessation. Arising is divided into two types, saying 'receiving evil teachers' etc., as long as it is not transcendent it is called evil, after encountering it in one's own traces, one believes in evil teachers and external paths, because
信邪厚薄不同，致有失與不失。並云「失三乘」者，以跡中相遇施化不同，具如跡中大小二初成熟咸一。「不失心者」，唱生而成熟之。「失心者」，唱滅付待後期，故唱生滅非實生滅。「善強」下重釋唱生、唱滅之緣。言強弱者，于未斷間去宿種遙現難發者名惡強耳。善強準此。「遙見者」者，障已五分故與佛五分成遙。「譬上聲益」中雲「二諦」者，應云三諦，二通三別，且舍別從通，即頓中二諦也。「譬勸誡」者，如三週中大擬宜也。藥草名通好義不局，故使漸頓俱名「經方」，無非好等。
「從佛出修多羅」者，準五味相生。云「從十二部出修多羅乃至涅槃」，從人從時相生以說。應知五味並從佛出，今置頓從漸故也。「色香」等者，漸頓通皆具戒定慧，戒粗定細香不可見，香可遙知、味到方知，如慧到理方名為得。「此戒定慧即八正道」者，語業命戒也，正定定也，餘者慧也。今文從別且屬無作，文雖且別其義則通，既是藥草之色香，藥草既通色香寧局？今云「見佛性」及對三德者，從初而說，初被頓故意在一實，但三德之名尚通外計，況偏小耶？具如《止觀》大小六義及以圓三。「說三乘空」等者，次舉漸中所服之法，雖具戒等及以三德，必假空等方能行故，故一一三昧具戒定慧，故頓中戒等於漸
【現代漢語翻譯】 現代漢語譯本 信仰的堅定程度不同，導致有失去和不失去的區別。所謂『失去三乘』，是因為在跡門中相遇時，佛陀施予的教化方式不同，就像跡門中大小乘的兩種初次成熟的眾生一樣，最終都趨於一致。『不失心者』，是指聽聞佛陀唱說而得以成熟的眾生。『失心者』，是指聽聞佛陀唱說滅度，而需要等待後期才能得度的眾生，所以佛陀唱說的生滅並非真實的生滅。『善強』以下，是再次解釋唱生、唱滅的因緣。所說的強弱，是指在未斷除煩惱期間，過去世的惡業種子遙遠地顯現，難以發起善心，這被稱為惡強。善強可以依此類推。『遙見者』，是指因為被五分法身所障礙，所以與佛陀的五分法身相隔遙遠。『譬如上聲益』中說『二諦』，應該說三諦，二諦是通用的說法，三諦是特別的說法，這裡捨棄特別的說法而採用通用的說法，也就是頓教中的二諦。『譬如勸誡』，就像三週說法中佛陀根據眾生的根機而施設教化一樣。藥草的名稱是通用的，具有美好的含義，不侷限於某種特定的含義，所以使得漸教和頓教都可以稱為『經方』，沒有哪一種不是美好的。
『從佛出修多羅（Sutra，經）』，是比照五味相生的關係來說的。說『從十二部（Dvadashanga，佛教經書的十二種分類）出修多羅乃至涅槃（Nirvana，寂滅）』，是從人、從時節相生的角度來說的。應該知道五味都是從佛陀那裡出來的，現在把頓教放在漸教之後來說。『色香』等，漸教和頓教都具備戒（Śīla，戒律）、定（Samādhi，禪定）、慧（Prajñā，智慧），戒是粗顯的，定是細微的，香是不可見的，香可以遙遠地知曉，味道要親自嚐到才知道，就像智慧要證悟到真理才能稱為得到。『此戒定慧即八正道（Arya Ashtanga Marga，八聖道）』，語業和命屬於戒，正定屬於定，其餘的屬於慧。現在文中的說法是從差別角度來說，且歸屬於無作戒，文句雖然是從差別角度來說，但其意義則是通用的，既然是藥草的色香，藥草既然是通用的，色香又怎麼會侷限於某種特定的含義呢？現在說『見佛性（Buddha-nature，如來藏）』以及針對三德（Trikaya，法身、報身、應身）而說，是從最初的階段來說的，最初是爲了頓教的緣故，意在唯一實相，但是三德的名稱尚且可以被外道所計度，更何況是偏頗的小乘呢？具體內容可以參考《止觀（止觀，佛教的禪修方法）》中的大小六義以及圓三。『說三乘空』等，接下來是舉出漸教中所修習的法門，雖然具備戒等以及三德，但必須藉助空等法門才能修行，所以每一個三昧（Samadhi，禪定）都具備戒定慧，所以頓教中的戒等於漸教。
【English Translation】 English version Differences in the strength of faith lead to differences in what is lost and not lost. The statement 'losing the Three Vehicles' refers to the different ways the Buddha teaches when encountering beings in the Trace Gate (跡門), just as the two kinds of beings who initially mature in the Great and Small Vehicles in the Trace Gate eventually become one. 'Those who do not lose their minds' refers to those who mature by hearing the Buddha's teachings. 'Those who lose their minds' refers to those who hear the Buddha speak of extinction and must wait for a later time to be saved, so the birth and death spoken of by the Buddha are not real birth and death. The section 'Good Strength' further explains the causes and conditions for speaking of birth and speaking of extinction. The terms 'strong' and 'weak' refer to the fact that during the period before the severance of afflictions, the seeds of past evil deeds distantly manifest, making it difficult to arouse good thoughts, which is called evil strength. Good strength can be understood analogously. 'Those who see from afar' refers to those who are obstructed by the five skandhas (五蘊) of the Dharma body, so they are distant from the Buddha's five skandhas of the Dharma body. The phrase 'like the benefit of the upper voice' should say 'three truths' instead of 'two truths,' as two is a general term and three is a specific term. Here, the specific term is abandoned in favor of the general term, which is the two truths in the sudden teaching. 'Like exhortation' is like the Buddha's teaching according to the capacity of beings in the three rounds of teachings. The name 'medicinal herbs' is a general term with good meaning, not limited to a specific meaning, so both the gradual and sudden teachings can be called 'scriptural prescriptions,' and none are not good.
'The Sutras (修多羅) come from the Buddha' is said in comparison to the relationship of the arising of the five flavors. The statement 'from the twelve divisions (十二部) come the Sutras, even to Nirvana (涅槃)' is said from the perspective of arising from people and from time. It should be known that all five flavors come from the Buddha, but now the sudden teaching is placed after the gradual teaching. 'Form, fragrance,' etc., both the gradual and sudden teachings possess precepts (戒), concentration (定), and wisdom (慧). Precepts are coarse, concentration is subtle, fragrance is invisible, fragrance can be known from afar, and flavor can only be known by tasting it, just as wisdom can only be called attainment when it is realized. 'These precepts, concentration, and wisdom are the Eightfold Path (八正道)' refers to speech, action, and livelihood belonging to precepts, right concentration belonging to concentration, and the rest belonging to wisdom. The current text speaks from the perspective of difference and attributes it to non-action, but although the wording is from the perspective of difference, its meaning is universal. Since it is the form and fragrance of medicinal herbs, and medicinal herbs are universal, how can form and fragrance be limited to a specific meaning? The current statement of 'seeing the Buddha-nature (佛性)' and speaking to the Three Bodies (三德) is from the initial stage, and the initial intention is for the sake of the sudden teaching, aiming at the one reality, but the names of the Three Bodies can still be conceived by externalists, let alone the biased Small Vehicle? For specific details, refer to the Great and Small Six Meanings and the Perfect Three in the Mohe Zhiguan (摩訶止観). 'Speaking of the emptiness of the Three Vehicles,' etc., next is to cite the Dharma practiced in the gradual teaching. Although it possesses precepts, etc., and the Three Bodies, it must rely on emptiness, etc., to be able to practice, so each Samadhi (三昧) possesses precepts, concentration, and wisdom, so the precepts in the sudden teaching are equal to the gradual teaching.
中機，如藥未搗不任服用，雖搗未篩如著空相，雖篩未合猶計所作，故三具足服可治疾；空假中三準此可知。雖被漸頓本在實乘，具如《止觀》釋道品后圓三空中具一切法，即其事也。故舉共別二相以攝頓漸，次第一心準例可識。
「擬宜」等者，《經》云「當設方便」，「噹」即「擬」也。「留經教」者，如付法藏。「或取涅槃中」等者，他云：或取大聲或用神通等，如佛涅槃後金棺自游出入四門等，令一切人知佛已滅，舍利經卷意亦如然。雖眾釋不同，非無一理，終不及以四依為使。「如鞠多」者，鞠多是滅后四依，具如《止觀》第五記。「如遺教」下明佛滅后得度不同，正在當來還見釋迦。「亦有」等者，非獨釋迦，故引《普賢觀經》見多寶等，因懺所見與值何殊？「其父聞子得差」者，得差之言不全惑斷，但有三乘機及堪會者，不論斷與不斷皆名得差。
「常在靈山為報土」者，若準余國指有餘土者，報土須指他受用也。據「常在」之言，即屬自受用土；若準頌文寶莊嚴言，則非自土即本時他也，如華嚴中多明他受用耳。「即上余國義也」者，指上「我于余國」文也。此且指于報土之外，通則亦遍十方若凈若穢。「諸有修功德」等者，即指緣、了具足者也，《經》云「則皆見我身實報土」也。《
【現代漢語翻譯】 現代漢語譯本： 中（Madhyamaka，中觀），好比草藥未經過搗碎，就不能用來服用；即使搗碎了，如果沒有經過篩濾，就像執著于空相一樣；即使經過篩濾了，如果沒有合理調配，仍然只是在計算所要做的。所以，三種條件都具備了，才能用來治療疾病。空、假、中三種道理，可以參照這個例子來理解。雖然有漸悟和頓悟的區別，但根本上都是爲了引導眾生進入真實的佛乘，具體內容可以參考《止觀》（摩訶止觀）中解釋道品之後關於圓融三空的論述，其中包含了所有佛法，這就是它的實際意義。所以，用共相和別相來概括頓悟和漸悟，按照次第一心的方式來理解，就可以明白了。 『擬宜』等，出自《法華經》所說『當設方便』，這裡的『當』就是『擬』的意思。『留經教』，就像佛陀將佛法傳承給弟子一樣。『或取涅槃中』等，其他人認為：或者取大聲，或者用神通等，例如佛陀涅槃后，金棺自己遊走於四門等，讓所有人都知道佛陀已經滅度，舍利和經卷的意義也是如此。雖然各種解釋不同，但並非沒有道理，但最終不如以四依法（依法不依人，依義不依語，依智不依識，依了義經不依不了義經）為準則。『如鞠多』，鞠多（Gupta）是指佛陀滅度后的四依，具體內容可以參考《止觀》第五卷的記載。『如遺教』以下說明佛陀滅度后眾生得度的不同情況，關鍵在於未來還能見到釋迦牟尼佛。『亦有』等，並非只有釋迦牟尼佛如此，所以引用《普賢觀經》中見到多寶佛（Prabhutaratna）等的例子，因為懺悔所見到的佛與值遇佛有什麼區別呢？『其父聞子得差』，『得差』的意思並非完全斷除迷惑，只要有三乘根機以及堪能領會的人，不論斷與不斷，都可以稱為『得差』。 『常在靈山為報土』，如果按照其他地方所說的有餘國土的觀點，報土（Sambhogakaya-buddhaksetra）必須指他受用土。根據『常在』的說法，就屬於自受用土；如果按照頌文『寶莊嚴』的說法，則不是自土，而是本時他土，如《華嚴經》中多說明他受用土。『即上余國義也』，指的就是上面『我于余國』的文句。這裡只是指報土之外，通俗來說也遍及十方，無論是凈土還是穢土。『諸有修功德』等，指的是緣因、了因都具足的人，《法華經》說『則皆見我身實報土』。
【English Translation】 English version: Madhyamaka (the Middle Way), is like medicinal herbs that cannot be used for treatment if they have not been crushed; even if crushed, if they have not been sifted, it is like being attached to the emptiness aspect; even if sifted, if they have not been properly combined, it is still just calculating what needs to be done. Therefore, only when all three conditions are met can they be used to treat illness. The three principles of emptiness (sunyata), provisional existence (prajna), and the Middle Way can be understood by analogy. Although there are differences between gradual and sudden enlightenment, fundamentally they are all to guide sentient beings into the true Buddha-vehicle. The specific content can be found in the Zhi Guan (Mahayana Samatha-vipassana) after the explanation of the factors of enlightenment, regarding the discourse on the perfect and complete three emptinesses, which contains all the Dharma. This is its actual meaning. Therefore, using the common and distinct characteristics to encompass sudden and gradual enlightenment, understanding it according to the sequential one-mind method, can make it clear. 'Niyi' etc., comes from the Lotus Sutra which says 'should establish expedient means', where 'should' is the meaning of 'niyi' (to plan, to intend). 'Leaving the teachings of the sutras', is like the Buddha entrusting the Dharma to his disciples. 'Or take from Nirvana' etc., others believe: or take a loud voice, or use supernatural powers, such as after the Buddha's Nirvana, the golden coffin itself wandered in and out of the four gates, etc., to let everyone know that the Buddha has passed away, the meaning of the relics and scriptures is also the same. Although the various explanations are different, they are not without reason, but ultimately it is not as good as taking the Four Reliances (dharma, meaning, wisdom, definitive meaning) as the standard. 'Like Kiu-to', Kiu-to (Gupta) refers to the Four Reliances after the Buddha's passing, the specific content can be found in the fifth volume of the Zhi Guan. 'Like the Testament' below explains the different situations of sentient beings being saved after the Buddha's passing, the key is to still be able to see Shakyamuni Buddha in the future. 'Also have' etc., it is not only Shakyamuni Buddha who is like this, so the example of seeing Prabhutaratna Buddha in the Samantabhadra Contemplation Sutra is cited, because what is the difference between seeing the Buddha through repentance and encountering the Buddha? 'The father heard that his son had recovered', the meaning of 'recovered' is not completely cutting off delusion, as long as there are those with the three-vehicle capacity and those who are able to comprehend, whether they have cut off delusion or not, they can all be called 'recovered'. 'Always being on Vulture Peak as the Reward Land', if according to the view of other places that say there is a remaining land, the Sambhogakaya-buddhaksetra (Reward Land) must refer to the land enjoyed by others. According to the statement 'always being', it belongs to the self-enjoyment land; if according to the verse 'treasure adorned', then it is not the self-land, but the other land at that time, such as the Avatamsaka Sutra which mostly explains the land enjoyed by others. 'Is the meaning of the above other countries', refers to the sentence 'I in other countries' above. This only refers to outside the Reward Land, generally speaking it also pervades the ten directions, whether it is pure land or impure land. 'All those who cultivate merit' etc., refers to those who have the causal and enabling causes complete, the Lotus Sutra says 'then all will see my true Reward Land body'.
經》云「或時為此眾」等者，亦初地初住也。《經》云「久乃見佛」者，即指五濁重者。《經》云「我智力如是」，總結大勢力也。
釋分別功德品
此品具有授記、領解、流通。分別屬記，從初以說故云「分別」。「二世」者，地踴過去，靈山現在。言「功德」者，出所判也。「此文」等者，若據聞經功德但屬余殘，今準當得之言復同授記。
論法力有五。五中引前三文證今品意，餘二旁來。法者，由法而成名為法力。「證」者，六百八十萬億乃至一生。「信」者八世界也。「供養」者，說是菩薩得大法利時，于虛空中雨天華等，乃至讀誦持等非不是行，且以真因法成名為法力。
釋增道損生，光宅意以從初至中千明行進為功德門，八生至一生約損生為智慧門，八界為外凡未有進損。「夫授記」下光宅釋出向來三意，于中先總以通別判之，通在因果總名授記，故通取三文，發心因也，克終果也。故發心等通皆克果。次「下八界」下釋出三意次第，所以回經文者，從淺至深故爾。即外凡入內凡為發心門，次從內凡入初地以至六地為增道門，從小千去為損生門，損生門中乃以七地已上至第十地，位位各斷上下二品，等覺一品合為九品，即以八生對前八品。次「法華論」者，《論》云：「彌勒品
【現代漢語翻譯】 現代漢語譯本 《經》中說『或時為此眾』等等，也是指初地初住的菩薩。《經》中說『久乃見佛』，就是指五濁深重的人。《經》中說『我智力如是』，總結了佛的大勢力。
解釋《分別功德品》
此品具有授記（vyākaraṇa，預言成佛）、領解（understanding）、流通（propagation）。『分別』屬於授記，因為是從一開始就說的，所以稱為『分別』。『二世』指的是地涌出時的過去，以及靈山法會時的現在。說『功德』，是爲了表明所判定的內容。『此文』等等，如果根據聽經的功德，只屬於剩餘的部分，現在根據『當得』之言，又與授記相同。
關於法力有五種。五種之中引用前三種經文來證明此品的意義，其餘兩種是旁及的。『法』，由法而成，名為法力。『證』，指的是六百八十萬億乃至一生。『信』，指的是八世界。『供養』，指的是說菩薩得到大法利益時，在虛空中降下天花等等，乃至讀誦、受持等等，並非不是修行，而是以真實的因法成就，名為法力。
解釋增道損生。光宅的觀點認為，從初地到中千世界，表明修行精進是功德之門，八生到一生，是關於減少生死的智慧之門，八界是外凡，還沒有修行精進和減少生死。『夫授記』以下，光宅解釋了前面所說的三種含義，其中先用總和別來判斷，總的來說，在因和果上都稱為授記，所以總共取了三段經文，發心是因，克終是果。所以發心等等都總能達到結果。其次，『下八界』以下，解釋了三種含義的次第，之所以要回轉經文，是因為從淺到深的緣故。即從外凡進入內凡是發心之門，其次從內凡進入初地，直到六地是增道之門，從小千世界離去是損生之門，損生之門中，用七地以上直到第十地，每一地都斷除上下二品煩惱，等覺斷除一品，合起來是九品，即用八生來對應前面的八品。其次，『法華論』，《論》中說：『彌勒品（Maitreya chapter）』
【English Translation】 English version The Sutra says, 'Sometimes for this assembly,' etc., also refers to the Bodhisattvas of the initial ground and initial dwelling. The Sutra says, 'It takes a long time to see the Buddha,' which refers to those heavily burdened by the five defilements (pañca kaṣāya). The Sutra says, 'My wisdom power is thus,' summarizing the great power of the Buddha.
Explanation of the 'Distinctions of Merits' Chapter
This chapter contains prediction (vyākaraṇa, prophecy of Buddhahood), understanding, and propagation. 'Distinctions' belongs to prediction, because it is spoken from the beginning, hence it is called 'Distinctions.' 'Two worlds' refers to the past when the earth emerged, and the present at the Vulture Peak assembly. Saying 'Merits' is to indicate the content being judged. 'This passage,' etc., if based on the merit of hearing the Sutra, it only belongs to the remaining portion, but now according to the words 'will attain,' it is the same as prediction.
Regarding the power of Dharma, there are five types. Among the five, the first three passages are cited to prove the meaning of this chapter, and the other two are incidental. 'Dharma' is formed by Dharma, and is called the power of Dharma. 'Proof' refers to six hundred eighty million billions up to one lifetime. 'Faith' refers to the eight worlds. 'Offerings' refers to when it is said that Bodhisattvas obtain great Dharma benefits, heavenly flowers rain down in the sky, etc., and even reading, reciting, and upholding are not not practice, but are accomplished by the true cause of Dharma, and are called the power of Dharma.
Explanation of increasing the Path and decreasing birth. Guangzhai's view is that from the initial ground to the middle chiliocosm, it shows that diligent practice is the gate of merit, from eight births to one birth is the gate of wisdom about reducing birth and death, and the eight realms are outer ordinary beings who have not yet practiced diligently or reduced birth and death. 'Now prediction' below, Guangzhai explains the three meanings mentioned earlier, among which he first judges with general and specific, generally speaking, both cause and effect are called prediction, so he takes three passages in total, the arising of the mind is the cause, and the ultimate end is the effect. Therefore, the arising of the mind, etc., can all ultimately achieve the result. Secondly, 'Below the eight realms' below, he explains the order of the three meanings, and the reason for turning the Sutra passages is because it is from shallow to deep. That is, entering the inner ordinary from the outer ordinary is the gate of arising of the mind, and then entering the initial ground from the inner ordinary, up to the sixth ground, is the gate of increasing the Path, and leaving the small chiliocosm is the gate of decreasing birth, and in the gate of decreasing birth, the seventh ground and above up to the tenth ground are used, and each ground cuts off the upper and lower two grades of afflictions, and the equal enlightenment cuts off one grade, which adds up to nine grades, that is, the eight births are used to correspond to the previous eight grades. Secondly, 'Treatise on the Lotus Sutra,' the Treatise says: 'Maitreya chapter'
中四種門：一證，二信，三供養，並在今品，四聞法指〈隨喜品〉。」初文具如今文。次信者八世界等，「今謂論前深后淺」等者，今家評之。《論》以無生忍為初地，八生至一生為地前，故云「前深后淺」。光宅亦以初地為無生忍，但以八生乃至一生為金剛心，為異故成前淺后深，二家相違自古不判。「夫無生」下今師欲釋，先歷四教定其位次，方知二釋並不稱經，故結云「皆聖教明文不可參濫」。光宅未當信不在疑，《論》主天親豈應徒爾？但恐譯者曲會私情，如《攝論》識分八九，及《婆沙》一十六字，並進退在人何關聖旨？況光宅釋直爾云地不判教相，雖分惑品義無所歸。「又凈名」下至「通途之意不可定用」者，須廢通從別，不可以無等等有無生之義，釋今無生，以今無生定在初住；不可見金剛頂有伏忍之名，判為八界，以伏位定在住前故也。故通途之名不可別對。今于無生已去，明增損門，不可分隔，應知增道非無損生，損生定有增道，安可分於六地前後二文定耶？復不可以無生在初地去，況將八生去卻向地前？故知二家並失經之大旨。從「即光宅」去，將今家所用而判光宅以屬三義，地前三初地成別，初地至六地成通，七地已上成別接通，通不斷無明故非通，別教初地即斷無明，故非別，故至七地無明
【現代漢語翻譯】 現代漢語譯本 四種門徑：一是證悟，二是信仰，三是供養，在《隨喜品》中，四是聽聞佛法。初文與現在的經文相符。其次，關於信仰，如八世界等，『現在認為《論》中先深后淺』等說法，是今家（指天臺宗）的評論。《論》（指《十地經論》）以無生忍（Anutpattika-dharma-ksanti，對諸法不生不滅的體悟）為初地（Prathama-bhumi，菩薩修行的第一個階段），八生至一生為地前（初地之前的階段），所以說『前深后淺』。光宅（隋代僧人，精研地論宗）也以初地為無生忍，但以八生乃至一生為金剛心（Vajra-citta，比喻堅固不壞的菩提心），爲了區別，就成了前淺后深，兩家的觀點自古以來就沒有定論。『夫無生』以下，今師（指天臺宗的智者大師）想要解釋，先歷經四教（藏、通、別、圓四教）確定其位次，才知道兩種解釋都不符合經文，所以總結說『都是聖教的明文，不可摻雜混亂』。光宅認為信仰不在懷疑之列，《論》主天親（Vasubandhu，印度佛教論師）難道會無緣無故這樣說嗎？只是恐怕譯者曲解了原意，摻雜了個人情感，如《攝論》（《攝大乘論》）中關於識的第八識和第九識的劃分，以及《婆沙》（《阿毗達磨大毗婆沙論》）中的一十六字，這些進退都在於人，與聖旨有什麼關係？況且光宅的解釋只是說地不判教相，即使區分了惑品（煩惱的種類），其意義也沒有歸屬。『又凈名』以下至『通途之意不可定用』，必須廢棄通途之說，採用別教的觀點，不可以無等等（無可比擬）的有無生之義，來解釋現在的無生，因為現在的無生一定在初住（菩薩五十二位階中的第十一位）；不可見金剛頂（密教經典）有伏忍（忍辱的初步階段）之名，就判為八界（八個世界），因為伏位一定在住前。所以通途之名不可與別教相對。現在對於無生之後，說明增損門（增加或減少的修行方法），不可分隔，應該知道增加道行並非沒有減少業障，減少業障一定有增加道行，怎麼可以將六地前後兩段經文分開來確定呢？也不可以無生在初地，更何況將八生去除而放在地前？所以知道兩家都失去了經文的大旨。 從『即光宅』開始，將今家所用的方法來判斷光宅，認為其屬於三種意義：地前三（指十信位）和初地（Prathama-bhumi）成就別教，初地至六地成就通教，七地（Saptama-bhumi）以上成就別接通（別教接通教）。通教不斷無明（無明的根本），所以不是通教；別教初地就斷無明，所以不是別教，所以到了七地還有無明。
【English Translation】 English version The four entrances are: 1. realization, 2. faith, 3. offering, and in this chapter, 4. hearing the Dharma refers to the 'Chapter on Rejoicing'. The initial text corresponds to the current text. Secondly, regarding faith, such as the eight worlds, the statement 'now it is considered that the Shastra is deep at the beginning and shallow at the end' is a commentary by the present school (referring to the Tiantai school). The Shastra (referring to the Dasabhumika-sastra) considers Anutpattika-dharma-ksanti (the realization of the non-arising and non-ceasing nature of all dharmas) as the first bhumi (Prathama-bhumi, the first stage of a Bodhisattva's practice), and eight lives to one life as the pre-bhumi (the stage before the first bhumi), hence the saying 'deep at the beginning and shallow at the end'. Guangzhai (a monk of the Sui Dynasty, specializing in the Dilun school) also considers the first bhumi as Anutpattika-dharma-ksanti, but considers eight lives to one life as Vajra-citta (Vajra-citta, a metaphor for the firm and indestructible Bodhi-mind). To differentiate, it becomes shallow at the beginning and deep at the end. The views of the two schools have not been settled since ancient times. From 'Now, no-birth' onwards, the present teacher (referring to Zhiyi, the Great Master of the Tiantai school) wants to explain, first going through the four teachings (the four teachings of Tripitaka, Shared, Distinct, and Perfect) to determine their positions, and then knowing that the two explanations do not conform to the sutra. Therefore, it is concluded that 'all are clear statements of the holy teachings and should not be mixed up'. Guangzhai believes that faith is not in the category of doubt. How could the author of the Shastra, Vasubandhu (Vasubandhu, an Indian Buddhist philosopher), say this for no reason? It is only feared that the translator has misinterpreted the original meaning and mixed in personal feelings, such as the division of the eighth and ninth consciousnesses in the She Lun (Mahayana-samgraha), and the sixteen characters in the Vibhasa (Abhidharma-maha-vibhāṣā-śāstra). These advances and retreats depend on people, what does it have to do with the holy will? Moreover, Guangzhai's explanation only says that the bhumi does not judge the teaching, even if the types of afflictions (the types of defilements) are distinguished, their meaning has no belonging. From 'Also, Vimalakirti' onwards to 'the meaning of the common path cannot be determined', it is necessary to abandon the common path and adopt the distinct teaching's view. One cannot use the meaning of no-equal (incomparable) existence and non-existence to explain the current no-birth, because the current no-birth is definitely in the first abode (the eleventh of the fifty-two stages of a Bodhisattva); one cannot see the name of forbearance (the initial stage of patience) in the Vajrasekhara Sutra (a Tantric scripture) and judge it as the eight realms (eight worlds), because the position of forbearance is definitely before the abode. Therefore, the name of the common path cannot be compared to the distinct teaching. Now, regarding what comes after no-birth, explaining the gates of increase and decrease (methods of practice that increase or decrease), it should not be separated. It should be known that increasing the path does not mean there is no decrease in karma, and decreasing karma definitely has an increase in the path. How can the two passages before and after the sixth bhumi be separated to determine it? It is also not possible to place no-birth in the first bhumi, let alone remove eight lives and place them before the bhumi? Therefore, it is known that both schools have lost the great meaning of the sutra. From 'That is Guangzhai' onwards, using the method used by the present school to judge Guangzhai, it is considered that it belongs to three meanings: the three before the bhumi (referring to the ten faiths) and the first bhumi (Prathama-bhumi) achieve the distinct teaching, the first bhumi to the sixth bhumi achieve the shared teaching, and the seventh bhumi (Saptama-bhumi) and above achieve the distinct connecting to the shared (distinct teaching connecting to the shared teaching). The shared teaching does not cut off ignorance (the root of ignorance), so it is not the shared teaching; the distinct teaching cuts off ignorance in the first bhumi, so it is not the distinct teaching, so there is still ignorance in the seventh bhumi.
者許屬別接，仍須正云九品別惑，故被接者上根七地，即破一品二品，況復無文品分上下？義涉三文故云「游漾」。初云「光宅以發心為內凡三十」者，已如前列。前云住三十心，今云「為」者，「為」只是「作」，只是內凡作初地耳。餘二意可見。《論》文既以地前地上相對，則一向專判別義。
「今分三」者，只合有二，加經家敘耳。「佛語圓妙」者，指本跡二門故得道實。「故上文」下釋本跡二門也。「故仁王十善菩薩」者，此明十信，信信通皆具足十善，非謂專以人天不殺盜等用對十信。既云「長別三界苦輪」，諸經信位有云「長別三界苦海」者，不可將判住行向位，當知須是斷惑十信。自非今家準《法華》文，判以法師功德六根互用為十信位而為內凡，於十信前以〈分別功德〉末「如來滅后」已下文，立五品位為外凡，寧判十信斷三界苦，仁王經意何由可消？若不然者，如何可判《華嚴》初住為聖位耶？若判《華嚴》十梵行文，以十信心功齊極位，覆成太過。初住屬聖，十信如何非內凡耶？此與地前伏惑、初地見道永不相關，是故今以圓意消文，各更引經而為證據，故六即判位理不可亡，十行不思議假，且對聞持、樂說及旋對位釋之，使與位相應。
「若論」去對破光宅及以《論》文。初雙標
【現代漢語翻譯】 現代漢語譯本： 如果說（往生者）是其他品位接引來的，仍然需要正確地說九品是區別于惑業的，所以被接引的上根之人，在七地時，就已經破除了一品或二品惑業，更何況經文中沒有品位上下之分呢？（光宅的）義理牽涉到三種含義，所以說『游漾』。之前說『光宅以發心為內凡三十心』，已經像前面列舉的那樣。（光宅）前面說住位三十心，現在說『為』，『為』只是『作』的意思，只是內凡位修作初地而已。其餘兩種意思可以理解。《論》（《攝大乘論》）的文句既然以地前和地上相對，那麼就一向專門判為別教的含義。 『現在分為三』，本來應該只有二種，加上經家的敘述而已。『佛語圓妙』，指的是本跡二門，所以能夠得到道之實。『故上文』以下解釋本跡二門。『故仁王十善菩薩』，這裡說明十信位，每一信都具足十善，不是說專門用人天的不殺盜等來對應十信。既然說『長別三界苦輪』，很多經典中信位有說『長別三界苦海』的，不能將它判為住、行、向位，應當知道必須是斷惑的十信位。如果不是今家根據《法華經》的文句，判以法師功德六根互用為十信位而作為內凡，在十信位前以《分別功德品》末尾『如來滅后』以下文，立五品位為外凡，怎麼能判十信位斷三界苦，仁王經的含義又怎麼能夠消除？如果不是這樣，又怎麼能判《華嚴經》初住為聖位呢？如果判《華嚴經》十梵行文，以十信心的功德等同於極位，又會太過。初住屬於聖位，十信位怎麼能不是內凡呢？這與地前伏惑、初地見道永遠不相關，所以現在用圓教的意義來消解經文，各自引用經典作為證據，所以六即判位的道理不可廢除，十行不思議假，且對應聞持、樂說以及旋對位來解釋它，使之與位次相應。 『如果說』以下對破光宅以及《論》文。首先雙重標明。
【English Translation】 English version: If it is said that (the deceased) are received from other ranks, it is still necessary to correctly say that the Nine Grades are distinct from delusions and karma. Therefore, those with superior faculties who are received, at the seventh Bhumi (stage of bodhisattva), have already broken through one or two grades of delusions and karma, let alone the fact that the sutra does not have distinctions of upper and lower grades? (Guangzhai's) meaning involves three implications, so it is said 'wandering'. Previously, it was said that 'Guangzhai takes the arising of the aspiration for enlightenment as the thirty minds of the inner common (stage)', which has already been listed as before. Previously, (Guangzhai) said the thirty minds of the Abiding stage, now saying 'as', 'as' simply means 'to do', it is only the inner common stage cultivating as the first Bhumi. The remaining two meanings can be understood. Since the text of the Treatise (Mahāyānasaṃgraha) contrasts the stages before and after the Bhumis, it is always specifically judged as the meaning of the Distinct Teaching. 'Now dividing into three', there should only be two, plus the sutra master's narration. 'The Buddha's words are perfect and wonderful', referring to the Original and Manifestation Doors, so one can attain the reality of the Path. 'Therefore, the above text' below explains the Original and Manifestation Doors. 'Therefore, the Bodhisattvas of the Ten Good Deeds in the Benevolent King Sutra (Renwang jing)', this explains the Ten Faiths, each faith is fully equipped with the Ten Good Deeds, it is not said that specifically using the non-killing, non-stealing, etc. of humans and gods to correspond to the Ten Faiths. Since it is said 'permanently departing from the cycle of suffering in the Three Realms', many sutras say in the Faith stage 'permanently departing from the sea of suffering in the Three Realms', one cannot judge it as the Abiding, Practice, and Dedication stages, one should know that it must be the Ten Faiths that cut off delusions. If it were not for the present school relying on the text of the Lotus Sutra (Fahua jing), judging the merits of the Dharma Master and the mutual use of the six senses as the Ten Faiths and taking it as the inner common stage, establishing the Five Stages before the Ten Faiths with the text from the end of the Chapter on Distinguishing Merits (Fenbie gongde pin) 'After the Tathagata's extinction' as the outer common stage, how could one judge the Ten Faiths as cutting off the suffering of the Three Realms, and how could the meaning of the Benevolent King Sutra be eliminated? If not, how could one judge the initial Abiding of the Flower Garland Sutra (Huayan jing) as a holy stage? If one judges the text of the Ten Pure Conducts in the Flower Garland Sutra, equating the merits of the Ten Faith Minds with the ultimate stage, it would be too much. The initial Abiding belongs to the holy stage, how can the Ten Faiths not be the inner common stage? This is forever unrelated to the subduing of delusions before the Bhumis and the seeing of the Path in the first Bhumi, so now we use the meaning of the Perfect Teaching to dissolve the sutra text, each citing sutras as evidence, so the principle of the Six Identities for judging stages cannot be abandoned, the inconceivable provisional of the Ten Practices, and corresponding to the Hearing and Holding, Joyful Speaking, and Revolving Counterpart positions to explain it, so that it corresponds to the stage. 'If speaking of' below, it refutes Guangzhai and the text of the Treatise. First, double marking.
二門，「不如」下破，但破損生門耳。亦應更破二家增道。何者？《論》以地前為損生，則無增道。光宅以七地已上為損生，安得無增道？況光宅但云「八品損生」，語因而失果；論家但在分段，則俱失界外變易因果。從「但約」下即是今意，但約智斷相對以明增損。「約法身」下釋向增損，月喻準知。故他不了，見有「減生」之言，判為損生；見有「聞持」等言，判屬增道。故今但從破無明去，每一位中皆一增損，故云不同。言「八番」者，且寄從八生說之，以破古計。具足應從無生已去，言世及念等以跨多位及以八位不可，即云四十二念等，故寄后位譚之。經文雖略據位必八，文中一往雖從地判，然超越人增損無定，故云「八世」等，具足應如文中屬對，此則正破因生果生。今文處處不違《論》文，唯留余殘修多羅半品入正，及此授記一向不用，故知凡有去取並不徒然。然諸《論》文，無生忍文多在初地，唯《華嚴》、《起信》彰灼明文十住八相。言「數倍」者，非謂一倍，一往語耳。「捃拾」指《涅槃》文，《涅槃》自指八千聲聞于《法華》中得授記莂，如秋收冬藏更無所作，故知大獲須在《法華》，故《大經》中得道眾者，如〈梵行品〉末云：「摩伽國無量人發菩提心」，至〈陳如品〉末，「十千菩薩得一生
實相，五萬菩薩二生法界，二萬五千菩薩得畢竟智，三萬五千菩薩悟第一義，四萬五千菩薩得虛空三昧，五萬五千菩薩得不退忍，亦名法忍，六萬五千菩薩得陀羅尼，七萬五千菩薩得師子吼三昧，八萬五千菩薩得平等三昧，發菩提心及二乘心各云無量恒沙，二萬億人現轉女身。」前八節文始自一生終至平等，並非地前，雖深雖多，若比今經四天下塵及大千塵，蓋不足言。今經正宗三週及以本門得益，並不與諸經同也。況流通中自〈藥王〉下六品，品品之中皆有結得道者，皆過八萬，〈勸發品〉中大千界塵人具普賢道，故知捃拾今經之餘。雖然，爾前諸味之權文，為今經之方便，爾後《涅槃》捃拾此機，乃至扶律明一乘常住，得此經旨，一毫行一句法無非法界，十方佛法起平等見，而常分別諸佛化儀，方稱斯經一乘之旨，應思我等為何所依方稱此經弘宣之相。
「上跡門菩薩」等者，準上開章，此中正當領解段也。前分別門即是第二授記段也。所以跡門雖記二乘，佛旨未周收機未盡，故諸菩薩未陳領解；今以供養而表領解，故跡門中諸天領解亦申供養，諸聲聞人久修自行，但直領解而無供養，聞本門已與諸菩薩，同申供養重表領解，以聞本后薄修行愿，俱成菩薩同獻供養，隨其位行以供表之。故云「次第」及「番
【現代漢語翻譯】 現代漢語譯本： 實相（Reality），有五萬位菩薩證得二生法界（two-birth Dharma realm），二萬五千位菩薩獲得畢竟智（ultimate wisdom），三萬五千位菩薩領悟第一義（the supreme meaning），四萬五千位菩薩獲得虛空三昧（emptiness samadhi），五萬五千位菩薩獲得不退忍（non-regressing endurance），也稱為法忍（Dharma endurance），六萬五千位菩薩獲得陀羅尼（dharani），七萬五千位菩薩獲得師子吼三昧（lion's roar samadhi），八萬五千位菩薩獲得平等三昧（equality samadhi），發菩提心（bodhicitta）以及二乘心（two vehicles mind）的人都多如恒河沙數，還有二萬億人顯現轉為女身。』前面八節經文從一生到平等，並非是地上菩薩的境界，雖然深奧眾多，如果與《法華經》中四天下微塵和大千世界微塵的數量相比，就不足一提了。《法華經》正宗分的三週說法以及本門所獲得的利益，都與其他經典不同。更何況在流通分中，從〈藥王品〉以下的六品，每一品中都有證得道果的人，都超過八萬，〈勸發品〉中大千世界微塵數的人都具備普賢菩薩的道行，由此可知拾取《法華經》的剩餘。雖然如此，之前的各種權宜之說，都是爲了《法華經》的方便，之後的《涅槃經》拾取了這些根機，乃至扶持戒律，闡明一乘常住的道理，都是得到了《法華經》的宗旨，即使是一毫之行、一句之法，沒有不是法界的，十方佛法都生起平等的見解，並且常常分別諸佛的教化方式，才稱得上是這部經的一乘宗旨，應該思考我們應該依止什麼，才稱得上是弘揚這部經的相貌。 『上跡門菩薩』等，按照前面開章的說法，這裡正應該是領解段。前面的分別功德品就是第二授記段。所以跡門雖然授記二乘，佛的旨意還沒有周全，收攝根機還沒有窮盡，所以諸位菩薩沒有陳述領解；現在用供養來表示領解，所以跡門中的諸天領解也陳述供養，各位聲聞人長久修行自己的法門，只是直接領解而沒有供養，聽聞本門之後與各位菩薩一同陳述供養，再次表示領解，因為聽聞本門之後，薄弱的修行和願力，都成就了菩薩，一同獻上供養，隨著他們的位次和修行來用供養表達。所以說『次第』和『番』。
【English Translation】 English version: In Reality, there are 50,000 Bodhisattvas who attain the two-birth Dharma realm, 25,000 Bodhisattvas who attain ultimate wisdom, 35,000 Bodhisattvas who realize the supreme meaning, 45,000 Bodhisattvas who attain the emptiness samadhi, 55,000 Bodhisattvas who attain non-regressing endurance, also known as Dharma endurance, 65,000 Bodhisattvas who attain dharani, 75,000 Bodhisattvas who attain the lion's roar samadhi, and 85,000 Bodhisattvas who attain equality samadhi. Those who generate bodhicitta (mind of enlightenment) and the two vehicles mind are as numerous as the sands of the Ganges River, and there are also 200 million people who manifest as transforming into female bodies. The preceding eight sections, from one life to equality, are not the realm of Bodhisattvas on the ground. Although profound and numerous, if compared to the dust of the four continents and the dust of the great thousand world in the Lotus Sutra, they are not worth mentioning. The three rounds of teachings in the main section of the Lotus Sutra and the benefits obtained from the Original Gate are different from other sutras. Moreover, in the transmission section, from the 'Medicine King' chapter onwards, each of the six chapters has people who attain the path, all exceeding 80,000. In the 'Encouragement' chapter, people as numerous as the dust of the great thousand world possess the practice of Samantabhadra Bodhisattva, thus knowing that it is picking up the remnants of this sutra. Even so, the provisional teachings of the previous flavors are expedient means for this sutra, and the Nirvana Sutra later picks up these potentials, even supporting the precepts and clarifying the one vehicle's permanence, all of which have obtained the essence of this sutra. Even a hair's breadth of practice or a single phrase of Dharma is not outside the Dharma realm. The Dharma of the Buddhas in the ten directions gives rise to equal views, and constantly distinguishing the Buddhas' methods of transformation is what is called the one vehicle's essence of this sutra. We should consider what we should rely on to be called the appearance of propagating this sutra. 'The Bodhisattvas of the Upper Trace Gate,' etc., according to the opening chapter above, this should be the understanding section. The previous 'Distinguishing Merits' chapter is the second prediction section. Therefore, although the Trace Gate predicts the two vehicles, the Buddha's intention is not yet complete, and the reception of potentials is not yet exhausted, so the Bodhisattvas have not presented their understanding. Now, they use offerings to express their understanding, so the devas in the Trace Gate also present offerings in their understanding. The Shravakas have long cultivated their own practices, but only directly understand without making offerings. After hearing the Original Gate, they, along with the Bodhisattvas, present offerings together, again expressing their understanding, because after hearing the Original Gate, their weak practices and vows all become Bodhisattvas, and they offer offerings together, using offerings to express their position and practice. Therefore, it is said 'sequence' and 'turn'.
番」等，別立品目，是故文中以陳供養作所表釋。
「南師從此為流通」者，意以四信信解功德，亦屬流通，不須必到滅后五品。「文殊」等者，如跡門後文殊入海教化通經，豈必在於佛滅后耶？故進退二途並可承用。準此文意，三週之後文殊方始入海教化，義亦未失。但菩薩事蹟不可思議，勿以凡情而商度之，已如前說。況準跡門，無領記后猶屬正者，故依南方初品果者，且以五品對於相似，一往說耳，分果遠果仍須指后。「如上說」者指授記文。
「云何四信」者，問意兩兼：一問云何但立四數？二問云何四俱名信？「略解」去釋也。四人通名為信，則二義俱成，攝五成四不須至五。又名從初得，故俱名信。「略解三人」者，去通從別則受別名，廣及觀成必有略故，故略通三人唯除初信，初無解故。「廣說二人」除略解者，廣局第三不通前二。「觀成一人」復除廣解不通餘三，除信一事余不通四，唯信解四名為四信。若一念信解未有下三，乃是初信最局，略具初信、廣具初二、觀必具三，故后漸寬。但後後者勝於前前，故成后局。
「一念信解」者，即是本門立行之首，故文稍委，于中分十令文可見。初總標其大綱，次「謂隨」下明信解之力，三「又信」下明信解相狀，四「亦是」下以事釋成
【現代漢語翻譯】 現代漢語譯本： 像『番』這樣的字眼，不必另立品目，因此文中以陳供養來作為所要表達的解釋。 『南師從此為流通』的意思是，以四種信心（四信）的信解功德，也屬於流通的範疇，不必一定要等到佛滅度后的五品弟子才能做到。『文殊』等，就像跡門後文殊菩薩入海教化，通達經典，難道一定要在佛滅度后嗎？所以進退兩條路都可以採用。按照這個文意，三週說法之後文殊菩薩才開始入海教化，這個說法也沒有錯。但是菩薩的事蹟不可思議，不要用凡人的情懷去揣測，就像前面說的那樣。況且按照跡門，沒有領受記別之後仍然屬於正宗的情況，所以依據南方初品得果的說法，只是用五品來對應相似的階段，只是一種籠統的說法，分果和遠果仍然需要指向後面。『如上說』指的是授記的經文。 『云何四信』，這個問題包含兩層意思：一是問為什麼隻立四種信心？二是問為什麼這四種都叫做信？『略解』是解釋的意思。四種人都通稱為信，那麼兩種意思都成立了，包含五種成為四種，不需要到五種。又因為名稱是從最初得到的，所以都叫做信。『略解三人』，去掉通用的，從個別的來說，就接受了個別的名稱，廣泛涉及觀行成就必定有簡略，所以簡略地概括了三種人，唯獨除去初信，因為初信沒有解。『廣說二人』，除去略解的人，廣泛地侷限於第三種，不包括前面的兩種。『觀成一人』，又除去廣解的人，不包括其餘的三種，除去信這一件事，其餘的不包括四種，只有信解這四種才叫做四信。如果一念信解還沒有下面的三種，那就是最初的信，最侷限，簡略地具備初信，廣泛地具備初信和二信，觀行必定具備三種，所以後面逐漸寬泛。但是後者勝過前者，所以成就於後者就顯得侷限。 『一念信解』，就是本門建立修行的開端，所以經文稍微詳細，在其中分為十個方面，經文就可以看明白了。首先總的標明其大綱，其次『謂隨』以下說明信解的力量，第三『又信』以下說明信解的相狀，第四『亦是』以下用事例來解釋說明。
【English Translation】 English version: Words like '番' (fan) need not establish separate categories. Therefore, the text uses the offering of Chen (陳供養) as the explanation of what is being expressed. The meaning of 'Nanshi (南師) from now on for circulation' is that the merits of faith and understanding of the Four Faiths (四信) also belong to the category of circulation, and it is not necessary to wait until the five grades of disciples after the Buddha's Parinirvana to achieve this. 'Manjushri (文殊)' and others, like Manjushri Bodhisattva entering the sea to teach and understand the scriptures after the Trace Gate (跡門), does this necessarily have to happen after the Buddha's Parinirvana? Therefore, both advancing and retreating paths can be adopted. According to this text, Manjushri Bodhisattva only began to enter the sea to teach after the three rounds of teachings, and this statement is not wrong. However, the deeds of Bodhisattvas are inconceivable, and should not be speculated with ordinary human sentiments, as mentioned earlier. Moreover, according to the Trace Gate, there are cases where one still belongs to the orthodox tradition even without receiving prediction, so the statement that one attains fruition based on the initial grade in the South (南方初品果) is only a general statement using the five grades to correspond to similar stages. The division of fruition and distant fruition still needs to point to the later stages. 'As mentioned above' refers to the text of prediction. 'What are the Four Faiths (云何四信)?' This question contains two meanings: one is to ask why only four types of faith are established? The other is to ask why these four are all called faith? 'Brief explanation (略解)' is the meaning of explanation. All four types of people are generally called faith, then both meanings are established, including five becoming four, without needing to reach five. Also, because the name is derived from the beginning, they are all called faith. 'Briefly explain three people (略解三人),' removing the general, from the individual perspective, they receive individual names. Broadly involving the accomplishment of contemplation must have brevity, so it briefly summarizes three types of people, only excluding the initial faith, because the initial faith has no understanding. 'Broadly explain two people (廣說二人),' removing those who are briefly explained, broadly limited to the third type, not including the previous two. 'Contemplation accomplished one person (觀成一人),' again removing those who are broadly explained, not including the remaining three. Removing the matter of faith, the rest do not include the four types. Only faith and understanding are called the Four Faiths. If a single thought of faith and understanding does not yet have the following three, then that is the initial faith, the most limited, briefly possessing the initial faith, broadly possessing the initial and second faiths, contemplation must possess three, so the later becomes gradually broader. However, the latter is superior to the former, so accomplishment in the latter appears limited. 'A single thought of faith and understanding (一念信解)' is the beginning of establishing practice in the Original Gate (本門), so the text is slightly detailed. Within it, it is divided into ten aspects, and the text can be understood. First, it generally indicates the outline, second, '謂隨' (wei sui) below explains the power of faith and understanding, third, '又信' (you xin) below explains the characteristics of faith and understanding, and fourth, '亦是' (yi shi) below uses examples to explain and illustrate.
，五「無所有」下以三諦意結，六「如門」下舉譬，七舉六根合譬，八「無疑」下釋名，九「若坐」下加行，十「如是」下判位。欲令文旨可見，且分為十；總而言之，只是信成。初總標可見。次文者，聞于長遠開通無礙，信一切法皆是佛法。又信如來化功長遠，是人能知本跡妙理是佛本證；若但只信事中遠壽，何能令此諸菩薩等增道損生至於極位？故信解本地難思境智，信心初轉自在無礙，方名為力。尚能增進以至一生，況信力耶？「掛」者，戶卦切，礙也。亦作「詿」。「相狀」者，自曉己心應此相者，方曰信成。釋成者，謂能達九界非道，純佛法界妙道之用。結者，能信所信若本若跡無非三諦。舉譬，「𢄶」呼陌切，快也，從中裂帛聲耳。合譬者，因於聞壽通達一切，凡有所對無非佛法。釋名可知。加行者令信增進，前是信行、此是法行，二行雖殊所信不二。判位者，顯觀境彌深、實位彌丁。答意者，五得般若名波羅蜜，何故除之仍得複名？「波羅蜜」此翻度岸，若得般若方云度耳。
問中先答，次結示。先答意者，如別教人各自於五而盡其邊亦得名度，故且以次第之五為校量本。然般若名通、此中則局，故以本門正慧校此第權五，故今般若即是深信解相為能校量。
問：
次第中自有般若
【現代漢語翻譯】 現代漢語譯本：五『無所有』之後用三諦的意義來總結，六『如門』之後用比喻說明，七用六根來合併比喻，八『無疑』之後解釋名稱，九『若坐』之後是加行，十『如是』之後是判位。爲了使文章的旨意能夠被理解，暫且分為十個部分；總的來說，只是信心的成就。最初的總標是顯而易見的。其次，文章的內容是，聽聞長遠而開通無礙，相信一切法都是佛法。又相信如來的化功長遠，這樣的人能夠知道本跡的妙理是佛的根本證悟；如果只是相信事相中的長壽，怎麼能夠讓這些菩薩等增長道業、減少生死，達到極高的地位呢？所以，相信和理解本地不可思議的境界和智慧，信心最初轉動，自在無礙，才稱為力。尚且能夠增進以至於一生，何況是信力呢？『掛』字，讀作戶卦切，是阻礙的意思。也寫作『詿』。『相狀』，自己明白自己的心應和這個相，才叫做信心的成就。解釋成就，是指能夠通達九界不是道，純粹是佛法界的妙道之用。總結，是能夠相信所相信的，無論是本還是跡，沒有不是三諦的。用比喻，『𢄶』讀作呼陌切，是快速的意思，是從中撕裂布帛的聲音。合併比喻，是因為聽聞壽命而通達一切，凡是所面對的沒有不是佛法。解釋名稱是可以理解的。加行是爲了使信心增長，前面是信行，這裡是法行，兩種修行雖然不同，所相信的卻是一樣的。判位，是顯示觀照的境界越深，實際的地位越堅定。回答的意思是，五得般若，名字是波羅蜜，為什麼去除之後仍然可以恢復這個名字？『波羅蜜』翻譯成漢語是度到彼岸，如果得到般若才說是度到彼岸。 問：中間先回答，然後總結指示。先回答的意思是，如同別教的人各自在五法中窮盡其邊際，也可以稱為度，所以暫且用次第的五法作為校量的根本。然而般若的名字是通用的，這裡則是侷限的，所以用本門的真正智慧來校量這個次第的權巧五法，所以現在的般若就是深刻的信解相，作為能夠校量的。 問：次第之中自有般若。
【English Translation】 English version: After the five 'nothing whatsoever', it concludes with the meaning of the Three Truths; after the six 'like a gate', it illustrates with a metaphor; seven combines the metaphor with the six senses; eight explains the name after 'no doubt'; nine 'if sitting' is the application; ten 'thus' is the judgment of position. To make the meaning of the text visible, it is temporarily divided into ten parts; in general, it is only the accomplishment of faith. The initial general statement is visible. The next text means hearing that is far-reaching, open, and unobstructed, believing that all dharmas are Buddha-dharma. Also, believing that the transformative work of the Tathagata is far-reaching, such a person can know that the wonderful principle of the original and manifested is the Buddha's fundamental enlightenment; if one only believes in longevity in phenomena, how can these Bodhisattvas increase their path and decrease their lives to reach the ultimate position? Therefore, believing and understanding the inconceivable realm of wisdom and knowledge of the original ground, the initial turning of faith, being free and unobstructed, is called power. It can still be improved to one lifetime, let alone the power of faith? 'Gua' (掛), pronounced hu gua qie, means obstruction. It is also written as 'gua' (詿). 'Appearance' (相狀), one who understands one's own mind should have this appearance, then it is called the accomplishment of faith. Explaining accomplishment means being able to understand that the nine realms are not the path, but purely the function of the wonderful path of the Buddha-dharma realm. Conclusion means being able to believe that what is believed, whether original or manifested, is none other than the Three Truths. Using a metaphor, '𢄶' (sui), pronounced hu mo qie, means fast, it is the sound of tearing silk from the middle. Combining the metaphor means that because of hearing about longevity, one understands everything, and whatever one faces is none other than Buddha-dharma. Explaining the name is understandable. Application is to increase faith, the former is the practice of faith, this is the practice of dharma, although the two practices are different, what is believed is the same. Judging the position is to show that the more profound the realm of contemplation, the more firm the actual position. The meaning of the answer is, five attain Prajna, named Paramita, why is it that after removing it, it can still regain this name? 'Paramita' is translated as reaching the other shore, if one attains Prajna, then it is said to reach the other shore. Question: First answer in the middle, then conclude and instruct. The meaning of answering first is that, like people of the separate teaching, each exhausts its boundaries in the five dharmas and can also be called crossing over, so for the time being, the five dharmas in order are used as the basis for comparison. However, the name Prajna is universal, but here it is limited, so the true wisdom of the original gate is used to compare this expedient five dharmas in order, so the current Prajna is the profound aspect of faith and understanding, as the one that can be compared. Question: Within the order, there is naturally Prajna.
，還同所校，何以除之？
答：
豎中空假般若可為所校，中證不殊名等體等，故闕之耳。
言「戒施邊」者，「邊」謂邊表，期心出假名為盡邊，故十向後心名假邊際。「第三位行不退」者，文判四信得十信，故初信至七信為位不退，八信已去為行不退。「七心不退」者，即是別教七住，見思俱除名位不退，故舉信位望住為下。今云「初住」惑恐字誤，應云「初信」，故文云「圓順信解自內而熏」等也。或恐剩字，有本無此「住」字但云「初心」，若以五品在十信前，故圓初信即不退也。有人云：聞長遠壽即是般若，不可般若還校般若。今問，六度之中那得有長壽般若？是故應知，于信心中信于本地圓門妙智，尚不與跡門圓觀六根位同，豈與別教五度同耶？況復藏通六度行耶？尚不與三教第六度同，況與前三前五度同？「大品云有菩薩」等者，意明別教菩薩退但有魔、不退無魔，圓教初心魔不得便，況不退位？若初住去分破八魔，故得云「無」，以能即魔為法界故。唱《楞嚴》名魔尚被縛，況修觀者？況自證者魔能退耶？當知圓人五品之初魔已遠避。
《經》云「愿我于未來」等者，既云起誓，但是聞壽，愿當同之。
問：
近成者無長可說，何得皆言亦如是耶？
答
【現代漢語翻譯】 現代漢語譯本： 問：既然（般若）還和所校對的（般若）相同，那用什麼來去除它呢？ 答： 豎窮三際，橫遍十方的空性（般若）可以作為所校對的對象。因為中道的證悟沒有差別，名稱相同，體性也相同，所以才說缺少了去除的對象。 說到『戒施邊』，『邊』指的是邊際表顯，以期望之心生出假名，稱之為盡邊，所以十回向之後的心稱為假邊際。『第三位行不退』，經文判別四信包含十信，所以初信到七信為位不退，八信之後為行不退。『七心不退』，指的是別教的七住位，斷盡見思惑稱為位不退，所以用信位來對照住位，顯得較低。現在說『初住』，恐怕是『信』字的錯誤，應該說『初信』，所以經文說『圓滿順適的信解從內心自然熏習』等等。或者恐怕是多餘的字，有的版本沒有這個『住』字，只說『初心』，如果把五品位放在十信位之前，那麼圓教的初信就是不退轉的。有人說：聽到長遠壽命就是般若，不能用般若還來校對般若。現在問，六度之中哪裡有長壽般若？所以應當知道，在信心中信于本地圓門的妙智，尚且不能與跡門圓觀六根的位相同，怎麼能與別教的五度相同呢？更何況是藏通二教的六度行呢？尚且不能與三教的第六度相同，更何況與前三度、前五度相同？《大品經》說『有菩薩』等等，意思是說明別教菩薩退轉時有魔，不退轉時沒有魔，圓教初心菩薩魔就無法得逞，更何況是不退轉位？如果初住位開始分破八魔，所以才能說『無』，因為能將魔即視為法界。唸誦《楞嚴經》的名字，魔尚且會被束縛，更何況是修觀的人？更何況是自證的人，魔能使他退轉嗎？應當知道圓教行人五品位之初，魔就已經遠遠避開了。 《經》中說『愿我于未來』等等，既然說是起誓，只是因為聽到長壽，願望將來也能同樣。 問： 近來才成就的人沒有長壽可以述說，為什麼都說也像這樣呢？ 答：
【English Translation】 English version: Question: Since (Prajna) is the same as what is being collated, how can it be removed? Answer: The emptiness (Prajna) that vertically exhausts the three periods of time and horizontally pervades the ten directions can be used as the object of collation. Because the realization of the Middle Way has no difference, the names are the same, and the nature is also the same, so it is said that there is a lack of an object to be removed. Speaking of 'precepts and giving boundary,' 'boundary' refers to the boundary manifestation. Giving rise to a provisional name with an expectant mind is called the boundary of exhaustion, so the mind after the Ten Dedications is called the provisional boundary. 'The third position is non-retrogression in practice,' the scripture judges that the Four Faiths include the Ten Faiths, so the initial Faith to the seventh Faith is non-retrogression in position, and after the eighth Faith is non-retrogression in practice. 'Seven minds non-retrogression' refers to the Seven Abodes of the Separate Teaching. Cutting off delusions of views and thoughts is called non-retrogression in position, so using the Faith position to compare with the Abode position seems lower. Now saying 'initial Abode' is probably an error of the word 'Faith,' it should be said 'initial Faith,' so the scripture says 'perfect and compliant faith and understanding naturally熏習 from within,' and so on. Or perhaps it is a redundant word, some versions do not have this word 'Abode,' but only say 'initial mind.' If the Five Grades are placed before the Ten Faiths, then the perfect initial Faith is non-retrogressive. Some people say: Hearing about long life is Prajna, one cannot use Prajna to collate Prajna. Now I ask, where is there long-life Prajna among the Six Perfections? Therefore, it should be known that the wonderful wisdom of the local perfect gate believed in in the mind of faith is not even the same as the position of the six roots of the trace gate's perfect contemplation, how can it be the same as the five perfections of the Separate Teaching? Moreover, how can it be the same as the Six Perfections of the Tripitaka and Common Teachings? It is not even the same as the sixth perfection of the Three Teachings, let alone the first three perfections and the first five perfections? The Mahaprajnaparamita Sutra says 'there are Bodhisattvas,' etc., meaning to explain that Separate Teaching Bodhisattvas have demons when they regress, and no demons when they do not regress. The initial mind Bodhisattva of the Perfect Teaching cannot be taken advantage of by demons, let alone the non-retrogressive position? If the Eight Demons are broken from the initial Abode position, then it can be said 'none,' because it can regard demons as the Dharma Realm. Reciting the name of the Surangama Sutra, demons are still bound, let alone those who cultivate contemplation? Moreover, can demons cause those who self-realize to regress? It should be known that at the beginning of the Five Grades of the Perfect Teaching practitioner, demons have already avoided far away. The Sutra says 'May I in the future,' etc., since it is said to be taking an oath, it is only because of hearing about long life, wishing to be the same in the future. Question: Those who have recently achieved do not have long life to talk about, why do you all say it is also like this? Answer:
：
言如是者，謂說常壽。若得常壽，盡未來世必當過此，何但如是？今從實成來故且舉爾許，具在《玄》文過減不同。
《經》云「深心」等者，此于本地圓門仍具五法，方乃斷疑：一者聞遠生信，二者深心，三者直心，四者多聞心，五者為他說。有人於此廣引諸文以釋多聞，於此非要。何者？先聞遠本，次入深心及以直心生於多聞，方是此中多聞義也。「深」謂窮理不二，「直」謂始終一揆，以此而觀一一句義無非多聞。第四觀成中雲「想成相起」者，理具此相依理起想，故此想成便見此相，從初習觀但得想名，觀行淺故仍順想故。又順理故理相乃現，余教修觀觀違于理，縱有氣分不順中理，方便觀成尚猶名想，況未成耶？又見此相雖未真證，以觀力故暫見二土，若三惑分滅方永與相應，乃不名想。準前釋四悉中，等覺第一義尚通名想。有餘土大小共者，藏通二乘斷通惑者，仍本為名準彼而見。「純諸菩薩為報土」者，亦他受用，但依此想漸深漸成，入初住位任運遍見，應用無方。
問：
稱理起想，何須土想？但觀一念妙理即足。
答：
二教初心皆滅陰入，況復土耶？別教初心亦且破陰，後心能見帝網之土。唯圓即觀一念三千三諦具足，是則一心一切心，一身一切身，
【現代漢語翻譯】 現代漢語譯本： 像這樣說，是指說常壽（永遠的壽命）。如果得到常壽，盡未來的世世代代必定會超過這個，豈止是像這樣？現在從實際成就的角度來說，姑且舉這麼多，詳細的在《玄義》中有關於過與不及的不同說法。 《經》中說的『深心』等，這是在本地圓門中仍然具備五種方法，才能斷除疑惑：一是聽聞遙遠的教義而生起信心，二是深心，三是直心，四是多聞心，五是為他人宣說。有人在這裡廣泛引用各種經文來解釋多聞，在這裡並非必要。為什麼呢？先聽聞遙遠的根本教義，然後進入深心以及直心，從而產生多聞，才是這裡所說的多聞的含義。『深』是指窮究真理而不二，『直』是指始終如一。用這個來觀察，一句一句的含義沒有不是多聞的。第四觀成就中說『想成就相起』，理體具備這個相，依理而生起想，所以這個想成就了，就能見到這個相。從最初修習觀想，只得到想的名稱，因為觀行淺薄，仍然順從於想。又因為順從於理，所以理相才顯現。其他教派修習觀想，觀想違背于理，縱然有氣分也不順從於中理，方便觀成就尚且還名為想，何況沒有成就呢？又見到這個相，雖然沒有真正證得，因為觀想的力量，暫時見到二土（方便土和實報土），如果三惑（見思惑、塵沙惑、無明惑）分分滅除，才能永遠與實報土相應，才不名為想。按照前面解釋四悉檀（世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀）中的說法，等覺（菩薩五十二位階中第五十一位）的第一義諦尚且可以稱為想。有餘土（聲聞、緣覺所居之土）大小共者，藏教（聲聞藏）、通教（三乘共通之教）二乘斷除通惑的人，仍然以本來的名為準則來見。『純諸菩薩為報土』，也是他受用土，但依此想漸漸深入漸漸成就，進入初住位（十住位中的第一位）就能任運遍見，應用沒有侷限。 問： 稱合理體而生起想，為什麼需要土想？只要觀一念的妙理就足夠了。 答： 二教（藏教和通教）的初心都是滅除陰入（十二處），何況是土呢？別教（菩薩藏）的初心也只是破除陰，後來的心才能見到帝網（因陀羅網）般的國土。只有圓教（圓滿教）才能即觀一念三千（一念包含三千世界），三諦（空諦、假諦、中諦）具足，這樣就是一心一切心，一身一切身。
【English Translation】 English version: Saying it is like this refers to speaking of constant life (eternal life). If one attains constant life, one will surely surpass this in all future generations; it is not merely like this. Now, from the perspective of actual accomplishment, we will tentatively mention this much. The differences between excess and deficiency are detailed in the 『Profound Meaning』. The 『Sutra』 says 『profound mind,』 etc. Here, in the local perfect teaching, one still needs to possess five methods to sever doubts: first, hearing of the distant teachings and generating faith; second, profound mind; third, straightforward mind; fourth, the mind of extensive learning; and fifth, speaking for others. Some people here extensively cite various texts to explain extensive learning, but this is not essential here. Why? First, hear of the distant fundamental teachings, then enter profound mind and straightforward mind, thereby generating extensive learning. This is the meaning of extensive learning here. 『Profound』 refers to exhaustively investigating the truth without duality, and 『straightforward』 refers to consistency from beginning to end. Observing with this, every single meaning is none other than extensive learning. The fourth contemplation of accomplishment says, 『When thought is accomplished, the appearance arises.』 The principle embodies this appearance, and based on the principle, thought arises. Therefore, when this thought is accomplished, one can see this appearance. From the initial practice of contemplation, one only obtains the name of thought because the practice of contemplation is shallow and still follows thought. Moreover, because it follows the principle, the appearance of the principle manifests. Other schools practice contemplation in a way that contradicts the principle. Even if there is vital energy, it does not accord with the middle principle. Even if the contemplation of skillful means is accomplished, it is still called thought, let alone if it is not accomplished? Furthermore, although one sees this appearance, one has not truly realized it. Because of the power of contemplation, one temporarily sees the two lands (Land of Expediency and Land of True Reward). If the three delusions (delusions of views and affections, delusions like dust and sand, and ignorance) are gradually extinguished, one can eternally correspond with the Land of True Reward and it will no longer be called thought. According to the previous explanation of the Four Noble Truths (mundane truth, truth adapted to individual capacities, truth of counteracting evil, and the supreme truth), even the first meaning of Equal Enlightenment (the fifty-first of the fifty-two stages of a Bodhisattva) can still be called thought. Those who share the Land of Remnants (the land where Arhats and Pratyekabuddhas reside), the two vehicles of the Treasury Teaching (Śrāvakayāna) and the Common Teaching (Triyāna), who have severed the common delusions, still see it based on the original name. 『Purely all Bodhisattvas are for the Land of Reward』 is also the land of others' enjoyment, but based on this thought, gradually deepening and gradually accomplishing, entering the stage of the Initial Abiding (the first of the ten stages of abiding), one can effortlessly see everywhere, and the application is limitless. Question: Since thought arises in accordance with the principle, why is the thought of land needed? It is sufficient to contemplate the wonderful principle of a single thought. Answer: The initial minds of the two teachings (Treasury Teaching and Common Teaching) both extinguish the sense bases, let alone the land? The initial mind of the Distinct Teaching (Bodhisattva-piṭaka) also only breaks through the aggregates. Later minds can see the land like Indra's net. Only the Perfect Teaching (Perfect Teaching) can immediately contemplate a single thought containing three thousand worlds, complete with the three truths (truth of emptiness, truth of provisional existence, and truth of the middle way). Thus, one mind is all minds, and one body is all bodies.
一土一切土。一念俱觀，若身心土若空假中，更無前後。故觀成時一心見一切心，一身見一切身，一土見一切土，十方諸佛身中現故，故於自心常寂光中遍見十方一切身土。若唯觀他遮那之土，必迷自境。若了心境，自即他故、他即自故；不了此境，自尚成他，況觀他耶？觀土既爾，身佛心然，故聞長壽須了宗旨，故知想名名同體異，故本門聞壽益倍餘經，良由所聞異常故也。
次釋滅后五品中，初云「后隨喜品校量初品」者，此是深見。「作法師往名在三不在五」者，師從利他故除初二，準〈法師品〉，讀誦亦得通名法師，但此中文意且資理是故爾耳。「指經文」至「不須安生身舍利」者，大教所詮是法身實相，經所住處中有法身舍利復是起塔，經文能詮如塔能盛故也。
「問若爾」等者，若不須事塔及色身骨，亦應不須持事戒，乃至不須供養事僧耶？答意者有二：一違問答，即指初品未能入事，故且依理以為舍利，以經為塔。次順問答，即能持得初二篇也。若爾，此亦但成違問答也。何者？持初二篇但成初二品耳，故不應以能持下篇三品為難。諸修圓行者，請觀斯文。若初二品人初心念念常在四種三昧，容於下三眾法少違，至下三品止作二持眾別兩行纖毫不犯，具如《止觀》持戒清凈中，尚事理雙美
【現代漢語翻譯】 現代漢語譯本：一土即一切土（一個佛土即是所有佛土）。一念之間全部觀照，無論是身心佛土，還是空、假、中三諦，都沒有先後之分。所以觀行成就之時，一心能見一切心，一身能見一切身，一土能見一切土，十方諸佛的身影都顯現在其中。因此，在自心的常寂光中，能普遍見到十方一切的身土。如果只觀想他方佛的佛土，必定會迷惑于自身的境界。如果明瞭心和境界的道理，自身即是他方，他方即是自身；如果不明白這個道理，自身尚且會變成他方，更何況觀想他方呢？觀想佛土是這樣，觀想佛身和佛心也是如此。所以，聽聞《如來壽量品》必須明瞭宗旨。因此，要知道想念佛的名號，名號相同而本體不同。所以，《本門》聽聞佛壽的功德利益超過其他經典，正是因為所聽聞的內容不同尋常的緣故。
接下來解釋滅度后的五品，首先說『后隨喜品校量初品』，這是深遠的見解。『作法師往名在三不在五』，法師因為利益他人，所以排除最初的兩品。按照《法師品》的說法，讀誦經典也可以通稱為法師，但這裡的文意只是輔助說明道理。『指經文』到『不須安生身舍利』，大乘佛教所詮釋的是法身實相，經典所在之處就有法身舍利，又可以建塔供養，因為經文能夠詮釋真理，就像塔能夠容納舍利一樣。
『問若爾』等，如果不需要建造佛塔和供養色身骨，那麼也應該不需要持守事相上的戒律，乃至不需要供養僧眾嗎？回答的意思有兩種：一是違背提問，即指出初品未能進入事相，所以暫且依據理體作為舍利，以經典作為佛塔。二是順應提問，即能夠持守最初的兩品。如果這樣，這也只是違背了提問。為什麼呢？因為持守最初的兩品只能成就最初的兩品，所以不應該以下篇的三品來責難。各位修習圓頓止觀的人，請仔細觀察這段文字。如果最初兩品的人，初心念念常在四種三昧，或許在下三品的眾法上稍有違背，到了下三品，止作二持眾別兩行，纖毫不犯，完全如《止觀》中持戒清凈所說，尚且事理雙美。
【English Translation】 English version: One land is all lands. Contemplate everything in a single thought, whether it be the land of body and mind, or the three truths of emptiness, provisional existence, and the Middle Way, without any precedence. Therefore, when contemplation is accomplished, with one mind one sees all minds, with one body one sees all bodies, with one land one sees all lands, because the bodies of all Buddhas in the ten directions appear within it. Thus, in the constant light of one's own mind, one universally sees all bodies and lands in the ten directions. If one only contemplates the land of another Tathagata, one will surely be deluded about one's own realm. If one understands the principle of mind and realm, then oneself is the other, and the other is oneself; if one does not understand this principle, oneself will become the other, let alone contemplate the other? Contemplating the land is like this, so are the body, Buddha, and mind. Therefore, hearing the chapter on the 'Life Span of the Tathagata' (Rulai Shouliang Pin) requires understanding the essential meaning. Therefore, know that contemplating the name of the Buddha, the name is the same but the substance is different. Therefore, hearing about the Buddha's lifespan in the 'Original Teaching' (Benmen) brings more benefits than other sutras, precisely because what is heard is extraordinary.
Next, explaining the five grades after extinction, the first saying 'The 'Joyful Acceptance' (Suihxi Pin) chapter after extinction surpasses the initial chapter,' this is a profound view. 'Practicing as a Dharma teacher, the name is in the three, not in the five,' the teacher excludes the first two grades because of benefiting others. According to the 'Teacher of the Law' (Fashi Pin) chapter, reciting the sutra can also be generally called a Dharma teacher, but the meaning of the text here only assists in explaining the principle. 'Referring to the sutra text' to 'there is no need to enshrine the physical relics,' what the Great Teaching explains is the Dharma body (Dharmakaya), the true reality. Where the sutra resides, there are relics of the Dharma body, and it is also possible to build a stupa for offering, because the sutra text can explain the truth, just as the stupa can contain relics.
'Question: If so,' etc., if there is no need to build stupas and offer physical bones, then should there also be no need to uphold precepts in practice, and even no need to make offerings to the Sangha? The answer has two meanings: first, it contradicts the question, that is, it points out that the initial chapter has not yet entered into practice, so it temporarily relies on the principle as relics, and the sutra as the stupa. Second, it follows the question, that is, it is able to uphold the first two sections. If so, this only contradicts the question. Why? Because upholding the first two sections only accomplishes the first two grades, so it should not be difficult to uphold the three grades of the lower section. Those who cultivate perfect practice, please observe this text carefully. If the people of the first two grades, with their initial minds constantly in the four kinds of Samadhi, may slightly violate the practices of the lower three grades, but in the lower three grades, they stop doing and uphold the two separate practices of the Sangha, without violating even the slightest detail, just as it is said in the 'Stopping and Contemplation' (Zhiguang) regarding the purity of upholding precepts, which is still beautiful in both principle and practice.
方堪向道，況入道者令事虧耶？若未專於四種三昧，五篇七聚菩薩重輕不可微犯，方稱一期教門大旨。何以故？出家菩薩具足堅持毗尼篇聚，大乘教意一切皆然，但護篇聚于彼《梵網》八萬律儀未為持相，但此土器劣且以小檢助成大儀，仍曉開遮輕重緣體制緣漸頓舍義有無，坐次分流懺法天隔，復有七眾同否大小共別，方于自行量己品位去取適時，或慕大節而昧存亡，有據小文而迷觀道。若得今意，先以理教定，次以位行驗，若不爾者，鳥鼠人也，安論品位乎？敬請受佛遺言少分恭稟。
《經》「阿提目多伽」，有人云：此雲龍舐華，其草形如大麻，赤華青葉，子堪為油，亦堪為香。「已趣道場」至「處也」者，既對行近並通淺深，故亦可為觀行行近。「第五品齊第四信」者，以初二品當初信解，第三品當第二信，故二處判三慧，將二信及此三品共在聞慧位也。
問：
何故現在唯四信，滅后立五品？
答：
其義既齊，四五無別，但是滅後加讀誦位為第二品耳。
法華文句記卷第十(上)
法華文句記卷第十(中)
唐天臺沙門湛然述
釋隨喜功德品
釋品題中四重結名，亦四悉意但不次第，理須消釋使義相當，然下諸品並是流通本跡二門，所以此
【現代漢語翻譯】 現代漢語譯本： 正要趨向佛道，更何況是已經入道的人反而做出有虧戒律的事情呢？如果不能專注於四種三昧（四種禪定），對於《梵網經》中的五篇七聚（菩薩戒的分類）菩薩戒的輕重戒條，不可稍微觸犯，這樣才稱得上是這一時期佛教教門的大旨。為什麼這麼說呢？出家的菩薩要具足堅持毗尼（戒律）的篇聚，大乘佛教的教義都是這樣，只是守護篇聚，對於《梵網經》八萬律儀來說，還不能算是持戒的真面目。只是因為此土眾生根器低劣，暫且用小的戒律來輔助成就大的儀軌，仍然要明白開戒、遮戒的輕重，因緣、體制，漸修、頓悟，舍義的有無。坐禪的次第，分流的懺悔方法，如同天壤之隔。又有比丘、比丘尼等七眾戒律的相同與不同，大小乘的共同與差別，這樣才能在自行修行中衡量自己的品位，適時地取捨。有的人羨慕大的節操而忽略了存亡的大事，有的人拘泥於小的條文而迷惑了觀道的修行。如果能夠理解現在的意思，先用理和教義來確定，再用位和行來驗證。如果不是這樣，就如同鳥鼠一樣的人，怎麼能談論品位呢？恭敬地希望接受佛的遺言，稍微恭敬地領受。
《經》中『阿提目多伽』（Atimuttaka），有人說：這裡指的是龍舐華，這種草的形狀像大麻，紅色的花，青色的葉子，種子可以用來榨油，也可以用來做香。『已趣道場』到『處也』，既然是對行近，並且貫通淺深，所以也可以作為觀行行近。『第五品齊第四信』，因為前兩品對應最初的信解，第三品對應第二信，所以兩處判斷三慧，將二信和這三品共同放在聞慧的地位。
問：
為什麼現在只有四信，滅度之後才立五品？
答：
其中的意義既然相同，四信和五品沒有區別，只是在滅度之後增加了讀誦的品位作為第二品罷了。
《法華文句記》卷第十(上)
《法華文句記》卷第十(中)
唐天臺沙門湛然 述
釋隨喜功德品
解釋品題中四重結名，也是四悉檀（四種說法方式）的意義，但不按次第，理應消釋，使意義相當。然而下面的各個品都是流通本跡二門（《法華經》的本門和跡門），所以這裡
【English Translation】 English version: How can one even approach the path, let alone those who have already entered it, commit acts that violate the precepts? If one is not dedicated to the four Samadhis (four types of meditation), one must not even slightly violate the heavy and light precepts of the five sections and seven gatherings (categories of Bodhisattva precepts) in the Brahma Net Sutra, only then can one be said to uphold the great purpose of the teachings of this era. Why is this so? A monastic Bodhisattva must fully uphold the sections and gatherings of the Vinaya (discipline), and the teachings of the Mahayana are all like this. However, merely guarding the sections and gatherings is not yet the true aspect of upholding the precepts according to the eighty thousand rules of conduct in the Brahma Net Sutra. It is only because the capacity of beings in this land is inferior that we temporarily use small precepts to assist in accomplishing great rituals. Still, one must understand the opening and closing of precepts, the weight of offenses, the conditions and systems, gradual and sudden cultivation, and the presence or absence of the meaning of renunciation. The order of sitting in meditation, the diverging methods of repentance, are as different as heaven and earth. Furthermore, there are the similarities and differences in the precepts of the seven assemblies (bhiksu, bhiksuni, etc.), and the commonalities and differences between the Mahayana and Hinayana. Only then can one measure one's own rank in self-cultivation and appropriately adopt or reject practices at the right time. Some admire great integrity but neglect matters of survival, while others are attached to small details and are confused about the cultivation of contemplation. If one can understand the present meaning, first use reason and doctrine to determine, and then use position and practice to verify. If not, one is like a bird or a mouse, how can one discuss rank? Respectfully hoping to receive the Buddha's last words, and respectfully accept a small portion.
In the Sutra, 『Atimuttaka』 (阿提目多伽), some say: This refers to the Dragon-Licked Flower, the shape of this grass is like hemp, with red flowers and green leaves, the seeds can be used to extract oil, and can also be used as incense. 『Already Approached the Bodhimanda』 to 『place』, since it is about approaching practice and penetrates both shallow and deep, it can also be regarded as approaching the practice of contemplation. 『The Fifth Grade is Equal to the Fourth Faith』, because the first two grades correspond to the initial faith and understanding, and the third grade corresponds to the second faith, so the three wisdoms are judged in two places, and the two faiths and these three grades are placed together in the position of hearing wisdom.
Question:
Why are there only four faiths now, and five grades established after extinction?
Answer:
Since the meanings are the same, there is no difference between the four faiths and the five grades, but after extinction, the grade of reading and reciting is added as the second grade.
Annotations on the Words and Phrases of the Lotus Sutra, Volume 10 (Part 1)
Annotations on the Words and Phrases of the Lotus Sutra, Volume 10 (Part 2)
By the Tang Dynasty Tiantai Monk Zhanran
Explanation of the Chapter on Rejoicing in Merits
Explaining the fourfold naming in the chapter title, which is also the meaning of the four siddhantas (four ways of teaching), but not in order, it should be explained so that the meaning is consistent. However, the following chapters are all circulating the original and trace gates (of the Lotus Sutra), so here
中雖于對治中雙消二意，義亦通於余之三悉，以〈隨喜品〉文既校量滅后五品之初，義當現在四信之首，並由聞長壽增益品秩，故須雙述今昔二門。下〈法師功德品〉，正當現在四信之位及隨喜后位，所以不復雙存兩釋，由〈分別〉中及〈隨喜〉中已具釋竟。又是稱揚五種法師功用，能入六根同於現在四信之位，〈不輕〉已下既總云法華，豈獨在跡？
若爾，爾前諸文亦云法華，亦應具二。
答：
后未說故。
初世界中文先略釋名，次廣釋，三總結。以初貫后故先釋名，初文先隨、次喜。初釋隨中事理只是權實異名，了此權實即非權實故無二無別，即隨順開權顯實之事理也。次廣釋釋喜中言「己人」者，還是跡中事理之力，理有事故故能慶人，事有理故故能自慶。又不二而二，故慶己他，二而不二故了非己他。次「聞深」下再釋中，亦先釋隨具權實功德。次「慶己有智慧」下，又再釋喜具悲智功德。雖曰慶己正為利他，雖曰慶人正為顯己，故云有智及有慈悲，以自聞經復能教他，故悲智具足方乃名喜。況聞經之始行愿俱時，故一句一偈自他俱益。今此初心專立自行，亦以願力而慶彼耳。「權實」下結前兩意共立品名。權實結隨、智斷結喜，慈悲即化他，化他屬解脫，解脫即屬斷，且以自他
【現代漢語翻譯】 現代漢語譯本：雖然在對治中同時消除兩種含義，但其意義也適用於其餘的三種悉檀（siddhanta，佛學術語，指佛陀教義的三個方面：世界悉檀、各各為人悉檀、對治悉檀）。因為《隨喜品》的經文已經校量了滅度后五品之初，其意義應當對應現在四信之首（指信、解、行、證四種信心），並且由於聽聞《長壽增益品》而增加品秩，所以必須同時敘述過去和現在兩個方面。下面的《法師功德品》，正對應現在四信之位以及隨喜之後的地位，所以不再重複存在兩種解釋，因為在《分別功德品》中和《隨喜功德》中已經詳細解釋完畢。而且是稱揚五種法師的功用，能夠進入六根，等同於現在的四信之位，《不輕菩薩品》以下既然總稱為《法華經》，難道僅僅限於跡門（指佛陀為度化眾生而示現的應化身）嗎？ 如果這樣，那麼之前的經文也稱為《法華經》，也應該具備兩種含義。 回答： 因為後面沒有說。 最初在《世界相品》中，先簡略地解釋名稱，然後廣泛地解釋，最後總結。因為最初的解釋貫穿始終，所以先解釋名稱。最初的經文先是隨順，然後是歡喜。最初解釋隨順中的事和理只是權巧和真實的不同名稱，瞭解了這種權巧和真實，就既不是權巧也不是真實，所以沒有兩種區別，就是隨順開權顯實的事和理。其次廣泛地解釋歡喜中，說到『自己人』，還是跡門中的事和理的力量，理有事，所以能夠慶賀他人，事有理，所以能夠自我慶賀。又不是二而是二，所以慶賀自己和他人，是二而不是二，所以瞭解不是自己也不是他人。其次『聞深』下再次解釋中，也是先解釋隨順具備權巧和真實的功德。其次『慶己有智慧』下，又再次解釋歡喜具備悲智功德。雖然說是慶賀自己，正是爲了利益他人，雖然說是慶賀他人，正是爲了彰顯自己，所以說有智慧以及有慈悲，因為自己聽聞佛經又能教導他人，所以悲智具足才能稱為歡喜。何況聽聞佛經的開始，行和愿同時進行，所以一句一偈自己和他人都能受益。現在這種初心專門立足於自己修行，也是以願力而慶賀他們罷了。『權實』下總結前面兩種意思共同確立品名。權巧和真實總結隨順，智慧和斷惑總結歡喜，慈悲就是化度他人，化度他人屬於解脫，解脫就屬於斷惑，暫且以自己和他人
【English Translation】 English version: Although in the counteractive measures, two meanings are simultaneously eliminated, its meaning also applies to the remaining three siddhantas (siddhanta, a Buddhist term referring to the three aspects of the Buddha's teachings: the world siddhanta, the individual-for-each siddhanta, and the counteractive siddhanta). Because the text of the 『隨喜品』 (Chapter on Rejoicing in Merit) has already compared and measured the beginning of the five chapters after the extinction, its meaning should correspond to the head of the four faiths in the present (referring to the four kinds of faith: belief, understanding, practice, and realization), and because of hearing the 『長壽增益品』 (Chapter on Increasing Longevity) and increasing rank, it is necessary to simultaneously describe the past and present two aspects. The following 『法師功德品』 (Chapter on the Merits of a Dharma Master), corresponds to the position of the four faiths in the present and the position after rejoicing, so there is no longer a double explanation, because it has been explained in detail in the 『分別功德』 (Chapter on Distinguishing Merits) and in the 『隨喜功德』 (Chapter on Rejoicing in Merit). Moreover, it praises the functions of the five kinds of Dharma Masters, which can enter the six senses, equivalent to the position of the four faiths in the present. Since 『不輕菩薩品』 (Chapter on the Bodhisattva Never Disparaging) and below are collectively called the 『法華經』 (Lotus Sutra), is it only limited to the trace gate (referring to the manifested body of the Buddha for the purpose of saving sentient beings)? If so, then the previous texts are also called the 『法華經』 (Lotus Sutra), and should also have two meanings. Answer: Because it is not mentioned later. Initially, in the 『世界相品』 (Chapter on the Appearance of the Treasure Tower), the name is briefly explained first, then explained extensively, and finally summarized. Because the initial explanation runs through the whole, the name is explained first. The initial text is first compliance, then joy. The initial explanation of the matter and principle in compliance is just different names for expediency and reality. Understanding this expediency and reality is neither expediency nor reality, so there is no two differences, that is, complying with the matter and principle of opening expediency and revealing reality. Secondly, in the extensive explanation of joy, saying 『己人』 (one's own people) is still the power of the matter and principle in the trace gate. The principle has matter, so it can congratulate others. The matter has principle, so it can congratulate itself. Moreover, it is not two but two, so it congratulates oneself and others. It is two but not two, so it understands that it is neither oneself nor others. Secondly, in the re-explanation under 『聞深』 (hearing deeply), the merits of expediency and reality are also explained first. Secondly, under 『慶己有智慧』 (rejoicing that oneself has wisdom), the merits of compassion and wisdom are explained again. Although it is said to rejoice in oneself, it is precisely for the benefit of others. Although it is said to congratulate others, it is precisely to highlight oneself, so it is said to have wisdom and compassion, because one hears the sutra and can teach others, so only with the full merits of compassion and wisdom can it be called joy. Moreover, at the beginning of hearing the sutra, practice and vows are carried out simultaneously, so a sentence or a verse benefits both oneself and others. Now this initial intention is to focus on one's own practice, and it is also to congratulate them with the power of vows. Under 『權實』 (expediency and reality), the previous two meanings are summarized to jointly establish the name of the chapter. Expediency and reality summarize compliance, wisdom and cutting off delusions summarize joy, compassion is to transform others, transforming others belongs to liberation, liberation belongs to cutting off delusions, and for the time being, oneself and others
事理慶喜故屬世界。
「又順理」下對治中約本門者，亦先釋、次結品。初釋中先隨、次喜。隨中先正釋，次「即廣」下結成觀相融通事理。三結成。初文先理、次事。先理者，若信長遠，信必依理，理與跡中妙理不殊，但指在久本功歸實證，理深時遠故云深遠。言「信順」者，于理聞久豈敢竊疑？故無一毫疑于久理。次「順事」者，只是如來自從本成利物之相，跡中但有橫論化儀，本中須加久遠豎相，故以化久為豎、化廣為橫，中間節節遍十方故。「該亙」只是橫豎遍耳。觀相者，非理無以能化，非化無以顯理，即施跡近事見遠本理，亦是本跡雖殊不思議一，雖一而本跡宛然，故云不二而二。
問：
別與二同異云何？
答：
有二，通約本跡、別對多境，以本跡中各有不同之相故也。
次「雖二」下卻覆收入，若本若跡皆以三千方顯稱理之妙事也。三「如此」下結者，只是收束向來事理不二而二等同名一隨。「如來」下釋喜，先寄時約人以斥跡權，故四十餘年及七方便，非至今經不會方便無以顯本，望彼不聞故慶我得聞。次「慶我」下正釋喜。三「以凡夫心」下，明喜心相，由聞故知、因知生見，唯佛知佛久遠之壽，唯佛見佛久證實理，聞佛聞顯與佛不殊，入觀行位。「如
【現代漢語翻譯】 現代漢語譯本： 事理慶喜，故屬於世界。
『又順理』以下，是對治中從本門角度而言，也是先解釋，后總結品。最初的解釋中，先是隨喜，然後是『即廣』以下，總結成為觀相融通事理。第三是總結。最初的文句先說理，后說事。先說理，如果相信長遠，相信必定依據理，理與跡中的妙理沒有區別，只是指在久遠的根本上，功勞歸於實際的證悟，理深時間久遠，所以說深遠。說『信順』，對於理，聽聞已久，怎麼敢暗自懷疑？所以沒有一絲一毫懷疑久遠的理。其次是『順事』，只是如來自從根本成就利物的形象，跡中只有橫向論述化儀，本中必須加上久遠的縱向形象，所以用化導的久遠作為縱向，化導的廣泛作為橫向，中間的節節遍佈十方。『該亙』只是橫向縱向遍佈而已。觀相，沒有理就無法化導，沒有化導就無法顯現理，就是從示現的跡近之事，見到遙遠的根本之理，也是本跡雖然不同，卻不可思議地統一，雖然統一，而本跡又清晰分明，所以說不二而二。
問：
別與二，同異如何？（別：區別；二：二者）
答：
有兩種，一種是通盤而言的本跡，一種是分別對應多種境界，因為本跡中各有不同的相狀。
其次，『雖二』以下，卻又反過來收入，無論是本還是跡，都用三千來顯現稱合理性的妙事。第三，『如此』以下，是總結，只是收束向來事理不二而二等，都同樣名為一隨。『如來』以下，解釋慶喜，先寄託於時間，憑藉人來斥責跡門的權宜之說，所以四十年餘年以及七方便，如果不是到了《法華經》，就不會開顯方便，沒有方便就無法顯現根本，因為他們沒有聽聞，所以慶幸我能夠聽聞。其次，『慶我』以下，正式解釋慶喜。第三，『以凡夫心』以下，說明喜悅的心相，因為聽聞所以知道，因為知道所以產生見解，只有佛才知道佛久遠的壽命，只有佛才能見到佛久遠證實的理，聽聞佛的聞顯與佛沒有區別，進入觀行位。 如
【English Translation】 English version: Therefore, rejoicing in both principle and phenomena belongs to the world.
The section beginning with 『Moreover, according with principle』 addresses the counteracting [of delusion] from the perspective of the Original Teaching. It also first explains and then concludes the chapter. In the initial explanation, it first follows with joy, then from 『that is, broadly』 below, it concludes by forming the interpenetration of phenomena and principle through contemplation. The third is the conclusion. The initial passage first discusses principle, then phenomena. Regarding principle, if one believes in the far-reaching, that belief must rely on principle. The wondrous principle in the principle and trace [teachings] is not different, but it points to the merit of the long-abiding original ground returning to actual realization. The principle is profound and the time is distant, hence it is called profound and far-reaching. Saying 『believing and according』 means that having heard of the principle for so long, how could one dare to secretly doubt? Therefore, there is not a trace of doubt regarding the long-abiding principle. Next, 『according with phenomena』 simply means that the Thus Come One has, from the beginning, manifested the form of benefiting beings. In the trace teaching, there are only horizontal discussions of teaching methods, while in the original teaching, the long-abiding vertical aspect must be added. Therefore, the long duration of teaching is taken as vertical, and the breadth of teaching as horizontal, with each segment in between pervading the ten directions. 『Encompassing and extending』 simply means pervading horizontally and vertically. Contemplating the form means that without principle, there is no way to transform, and without transformation, there is no way to reveal principle. That is, from the near events shown in the trace, one sees the distant original principle. It is also that although the original and trace are different, they are unified in an inconceivable way; although unified, the original and trace are clearly distinct, hence it is said to be non-dual yet dual.
Question:
How are the distinction and the duality the same and different? (別: distinction; 二: duality)
Answer:
There are two kinds: one is the original and trace teachings considered as a whole, and the other is the separate correspondence to multiple realms, because the original and trace each have different aspects.
Next, from 『Although dual』 below, it reverses and gathers in, whether it is the original or the trace, both use the three thousand to reveal the wonderful phenomena that accord with principle. Third, 『Thus』 below is the conclusion, simply gathering up the aforementioned phenomena and principle that are non-dual yet dual, all equally named one following with joy. 『Thus Come One』 below explains rejoicing, first relying on time and borrowing from people to rebuke the provisional teachings of the trace gate. Therefore, the forty-plus years and the seven expedient means, if not for the Lotus Sutra, would not reveal the expedient means, and without expedient means, there would be no way to reveal the original. Because they did not hear it, I rejoice that I am able to hear it. Next, 『rejoicing that I』 below, formally explains rejoicing. Third, 『with the mind of an ordinary person』 below, clarifies the aspect of the joyful mind, because of hearing, one knows; because of knowing, one generates insight. Only the Buddha knows the Buddha's long-abiding lifespan, only the Buddha can see the principle that the Buddha has long realized, hearing the Buddha's revealed hearing is no different from the Buddha, entering the stage of contemplation and practice. As
此」下結觀相，亦是橫豎不二意也。究竟法界義通橫豎，應云深廣，但是言略。「廣無涯」等者，通嘆橫豎，無可與彼、無等同者，故重云「無等等」。亦應結云是名為喜，文無者略。「佛今」下結成品名，除事理疑故名對治。
「第五十人」下釋為人，中四：初重牒人相即是牒位，次「初但有」下牒隨，次「但有」下牒喜，三「未有」下雙牒隨喜敘意校量，四「誰聞」下結勸也。于校量中又三：初明行薄，隨中但理未有權用，喜中但己未能益他。次「所獲」下雙明隨喜功大。三「如來」下正引經校量，即舉下文四百萬億，故云巧喻。喻第五十人，是故況云何況最初，此是初品故云何況第五品耶？此是圓位之始，故云何況後心？「後心」者，指極位也。四結勸中二：初引經意以勸。「如來」下結經勸意以立品名。令進理入位，能生理善即為人也。「景」者大也，亦慕也。
「上來」下第一義中上來，即指〈法師〉至〈持品〉及〈分別功德〉中四信五品。「時眾」下恐人謬解者，不測初心功德之大，而推功上位蔑此初心，故今示彼行淺功深以顯經力。「忽聞」下舉好堅迦陵以譬初心。聖言親贊使推功疑除，故舉釋然以擬第一義。好堅迦陵具如《止觀》第一第七記。「希有」下結成立品。「外道」下約教展轉
【現代漢語翻譯】 現代漢語譯本： 『此』指下面的總結性觀察，也體現了橫向和縱向不二的含義。究竟的法界義理貫通橫向和縱向，應該說是深廣的，但這裡文字簡略。『廣無涯』等，是總括地讚歎橫向和縱向，沒有什麼可以和它相比，沒有什麼可以和它等同，所以重複說『無等等』。也應該總結說這是名為喜，文中沒有這樣說是省略了。『佛今』下面總結成品名，爲了消除事和理的疑惑，所以名為對治。
『第五十人』下面解釋『人』，中間分為四個部分：首先重複說明人相，也就是重複說明位次；其次，『初但有』下面重複說明隨喜；再次，『但有』下面重複說明喜；第三，『未有』下面同時重複說明隨喜，敘述意義和校量；第四，『誰聞』下面是總結勸勉。在校量中又分為三個部分：首先說明修行淺薄，隨喜中只有理，沒有權用，喜中只有自己，不能利益他人。其次，『所獲』下面同時說明隨喜的功德大。第三，『如來』下面正式引用經文進行校量，就是舉出下文的四百萬億，所以說是巧妙的比喻。比喻第五十人，因此說何況最初的人，這是初品的緣故，所以說何況第五品呢？這是圓位的開始，所以說何況後心？『後心』，指的是最高的位次。第四，總結勸勉分為兩個部分：首先引用經文的意義來勸勉。『如來』下面總結經文的勸勉之意來確立品名。使人進入理，進入位，能夠產生利益眾生的善行，就是人。『景』是大的意思，也是仰慕的意思。
『上來』下面是第一義中的『上來』，指的是《法師品》到《持品》，以及《分別功德品》中的四信五品。『時眾』下面是恐怕有人錯誤理解，不瞭解初心功德之大，而推崇上位，輕視這初心，所以現在顯示修行淺薄而功德深厚，來彰顯經的力量。『忽聞』下面舉出好堅迦陵來比喻初心。聖人的話親自讚嘆，使推崇上位者的疑惑消除，所以舉出釋然來比擬第一義。好堅迦陵的具體內容如《止觀》第一和第七的記載。『希有』下面是總結成立品。『外道』下面是從教義方面展開說明。
【English Translation】 English version: 『This』 refers to the concluding observation below, also embodying the meaning of non-duality between the horizontal and vertical dimensions. The ultimate Dharma realm's meaning penetrates both horizontally and vertically, and should be described as profound and vast, but here the text is concise. 『Boundless in extent』 and so on, is a general praise of the horizontal and vertical, with nothing comparable or equal to it, hence the repetition 『unequalled』. It should also be concluded that this is named Joy, but the text omits this. 『The Buddha now』 below concludes the chapter title, named 『Antidote』 to dispel doubts about phenomena and principle.
『The Fiftieth Person』 below explains 『person』, divided into four parts: first, repeating the characteristics of the person, which is repeating the position; second, 『Initially only having』 below repeats rejoicing; third, 『Only having』 below repeats joy; fourth, 『Not yet having』 below simultaneously repeats rejoicing, narrating the meaning and comparison; fifth, 『Who hears』 below is a concluding exhortation. Within the comparison, there are three parts: first, clarifying the shallowness of practice, in rejoicing there is only principle, no expedient application, in joy there is only oneself, unable to benefit others. Second, 『What is obtained』 below simultaneously clarifies the greatness of the merit of rejoicing. Third, 『The Tathagata』 below formally quotes the sutra for comparison, which is citing the four million billion mentioned below, hence it is called a skillful analogy. It is an analogy for the fiftieth person, therefore it is said, 『How much more so the first』, this is because it is the initial chapter, hence it is said, 『How much more so the fifth chapter?』 This is the beginning of the perfect position, hence it is said, 『How much more so the later mind?』 『Later mind』 refers to the highest position. Fourth, the concluding exhortation is divided into two parts: first, quoting the sutra's meaning to exhort. 『The Tathagata』 below concludes the sutra's exhortation to establish the chapter title. Enabling one to enter principle, enter position, able to generate wholesome deeds that benefit beings, that is a person. 『Vast』 means great, also means admiration.
『Above』 below is 『above』 in the first meaning, referring to the four faiths and five grades in the
比決，先斥外道諸偏小等，小雖居極，未及隨喜圓位初初。別人知中言「門拙」者，以于地前聞但中名，未即觀故。「佛今舉阿」等者，正明圓位初后不二，故諸教所無。
問：
初阿在初住，何以證初品？
答：
名別義通，若以此對四十二位則不可通初，若對六即理即尚是，況復初品？今從圓行以明不二，故通用之。
問答中先問可見。答中「此法」者，展轉聞法故。「彼人」者，《大品》云：「若聲聞人能發心者，我亦隨喜。」亦應更問，彼兼此獨，云何得同？答不從所兼不共不別，恐混名同辯別故來。況彼是引進之語，此判初心實功，故彼無發心之理，此明隨理已成，是故名同其事永別。「前品以校量四人」者，〈分別功德品〉末於後四人經文節節自校量訖，唯初品文未有校量，故生此品。故前品末疏云「今具列五品校量四品，后〈隨喜品〉校量初品」。「乘機」者，由佛知機隱之未說，故使彌勒乘機扣佛，廣校初文方知后四功大，時眾益廣故曰「乘機」。「南方」者，江南也。言「勝劣平」者，意謂後後漸勝為「勝」，後後相似為「平」，後後漸弱為「劣」，乃以漸劣況出平勝，劣中最後第五十人功德尚多，況平況勝至第五十耶？文雖未破理不全然，但依漸劣以後況初，何
【現代漢語翻譯】 現代漢語譯本： 首先，要駁斥外道以及各種偏頗狹小的見解等等。即使是小乘的最高境界，也比不上隨喜圓教初位的修行者。有些人自認為懂得其中道理，說『門徑笨拙』，是因為他們在十地之前聽聞的只是『中』這個名稱，並沒有真正去觀照實相。『佛今舉阿』等等，正是爲了說明圓教初位的前後並無差別，這是其他教派所沒有的。
問： 初阿（指隨喜品中的『阿』字）指的是初住位，如何證明它也包含初品（指五品弟子位中的初品）的功德？
答： 名稱雖然不同，但意義是相通的。如果用它來對應四十二個位次，那麼它就不能涵蓋初住位。但如果對應六即（理即、名字即、觀行即、相似即、分證即、究竟即），那麼理即位也包含在內，更何況是初品位呢？現在我們從圓教的修行來闡明不二的道理，所以可以通用。
在問答中，先提出問題是可以看出來的。回答中的『此法』，指的是輾轉聽聞佛法。『彼人』，指的是《大品般若經》（《摩訶般若波羅蜜經》）中說：『如果聲聞人能夠發起菩提心，我也隨喜讚歎。』這裡也應該進一步提問，彼（指大品般若經）是兼顧聲聞和菩薩，此（指圓教）是單獨指圓教，怎麼能相同呢？回答說，不從所兼顧的角度，也不從不共的角度，更不從有差別的角度來比較，是恐怕混淆了名稱相同而意義不同的情況。況且《大品般若經》只是引導之語，這裡是判斷初心的真實功德，所以《大品般若經》中沒有發菩提心的道理，這裡是說明隨順真理已經成就，因此名稱相同而實際情況永遠不同。『前品以校量四人』，指的是〈分別功德品〉的末尾，對於后四品弟子（第二品到第五品）的經文，一節一節地進行了校量，只有初品弟子的經文沒有進行校量，所以才產生了這一品（隨喜品）。因此，前一品的疏文中說：『現在完整地列出五品弟子來校量四品弟子，後面的〈隨喜品〉校量初品弟子』。『乘機』，指的是由於佛知道時機未到，所以隱瞞不說，因此才讓彌勒菩薩抓住機會來請問佛，廣泛地校量初品弟子的功德，這才知道后四品弟子的功德更大，當時聽眾也更多，所以說是『乘機』。『南方』，指的是江南地區。說『勝劣平』，意思是說，後後漸勝是『勝』，後後相似是『平』，後後漸弱是『劣』，乃是用漸弱的情況來襯托出平勝的情況，漸弱中最末尾的第五十人的功德尚且很多，更何況是平是勝的第五十人呢？經文雖然沒有完全破斥，但道理並沒有完全消失，只是依據漸弱的情況來推斷初品，為什麼呢？
【English Translation】 English version: First, refute the heretics and all biased and narrow views. Even the highest realm of Hinayana cannot compare to the initial position of those who rejoice in the perfect teaching. Some people think they understand the principle and say 'the path is clumsy,' because they have only heard the name 'middle' before the Ten Grounds, and have not truly contemplated reality. 'The Buddha now raises A' and so on, is precisely to clarify that there is no difference between the beginning and the end of the perfect teaching's initial position, which is something that other teachings do not have.
Question: The initial 'A' (referring to the 'A' in the 'Rejoicing in Merit' chapter) refers to the initial dwelling (first stage of Bodhisattva path), how can it prove that it also includes the merit of the initial grade (first of the five grades of disciples)?
Answer: The names are different, but the meanings are interconnected. If we use it to correspond to the forty-two positions, then it cannot cover the initial dwelling. But if it corresponds to the Six Identities (Identity in Principle, Identity in Name, Identity in Practice, Identity in Resemblance, Identity in Partial Realization, Identity in Ultimate Realization), then the Identity in Principle is also included, let alone the initial grade? Now we explain the principle of non-duality from the practice of the perfect teaching, so it can be used universally.
In the question and answer, it can be seen that the question is raised first. 'This Dharma' in the answer refers to hearing the Dharma through transmission. 'That person' refers to what the Mahaprajnaparamita Sutra (The Great Perfection of Wisdom Sutra) says: 'If a sravaka (voice-hearer) can arouse the bodhicitta (mind of enlightenment), I also rejoice and praise it.' Here, we should further ask, 'that' (referring to the Mahaprajnaparamita Sutra) includes both sravakas and bodhisattvas, 'this' (referring to the perfect teaching) refers only to the perfect teaching, how can they be the same? The answer is that we do not compare from the perspective of what is included, nor from the perspective of what is not shared, nor from the perspective of what is different, for fear of confusing the situation where the names are the same but the meanings are different. Moreover, the Mahaprajnaparamita Sutra is only a guiding word, here it is judging the true merit of the initial mind, so there is no principle of arousing bodhicitta in the Mahaprajnaparamita Sutra, here it is explaining that following the truth has already been achieved, therefore the names are the same but the actual situation is forever different. 'The previous chapter compares the four people' refers to the end of the 'Distinguishing Merits' chapter, where the scriptures of the latter four grades of disciples (second to fifth grades) are compared section by section, only the scriptures of the first grade of disciples have not been compared, so this chapter (Rejoicing in Merit) was produced. Therefore, the commentary at the end of the previous chapter says: 'Now fully list the five grades of disciples to compare the four grades of disciples, and the following 'Rejoicing in Merit' chapter compares the first grade of disciples.' 'Seizing the opportunity' refers to the fact that the Buddha knew that the time was not ripe, so he concealed it and did not say it, so he allowed Maitreya Bodhisattva to seize the opportunity to ask the Buddha, and widely compare the merits of the first grade of disciples, and then he knew that the merits of the latter four grades of disciples were greater, and there were more listeners at that time, so it is said to be 'seizing the opportunity.' 'South' refers to the Jiangnan area. Saying 'superior, inferior, equal' means that the latter is gradually superior is 'superior', the latter is similar is 'equal', the latter is gradually weaker is 'inferior', and it is using the gradually weaker situation to set off the equal and superior situations, the merit of the fiftieth person at the very end of the gradually weaker is still a lot, let alone the fiftieth person who is equal or superior? Although the scripture has not been completely refuted, the principle has not completely disappeared, but it is based on the gradually weaker situation to infer the initial grade, why?
用平勝？平乃初后相似，勝又后勝於前，並非校量之限。今正解者，以因古人非五十位解傷文失理，故今助之，暫寄教門以立人數。但約六眾不列式叉者，亦一往對數且暫除之，豈有式叉不聞經耶？意亦不必從於有門以大比丘而為初會中人，此中雖復累人及門並行至四十八，意明教教及一一人隨從一門一行，皆可從於法會人聞。所以二解者，初約三教義當昔教有五十人至今聞圓；二者至今覆成五十，即是聞經皆被開顯全成四人。故圓舉數無可以辯，且寄數法以一七而止，如七世等七中從大故四十九。「皆是師弟」等者，展轉教故。言「最後一人無教他」者，且約一期校量為言。言「大七」等者，此方數法黃帝所立，有二不同，下數十萬為億，上數億億為億；七數亦然，故以七七而為大七，于小乃成四十九也。並最後人即成五十，此亦一往合其數耳。正義如前破古師中，今謂「不爾」已下文是。《經》「四生」者，有人於此廣約《俱舍》、《婆沙》及諸經論，出四生義章，非今文要，但可略知六趣，略如第一卷及《止觀》第一記。四生者，謂胎、卵、濕、化。又《顯識論》中又立四生，一觸生者，因交會故。二嗅生者，雄有欲心嗅雌者根門，即便有孕。三沙生者，如雌雀以欲心坋沙，因即有孕。四者聲生，如雌孔雀以欲
【現代漢語翻譯】 現代漢語譯本 用『平勝』（Ping Sheng）嗎？『平』（Ping）乃是開始和後來相似，『勝』（Sheng）又是後來勝過先前，並非是校量的界限。現在正確解釋的人，是因為古代人以五十位來解釋，損傷了文義和道理，所以現在幫助他們，暫時寄託在教門中來確立人數。只是約略六眾（指比丘、比丘尼、沙彌、沙彌尼、式叉摩那、優婆塞、優婆夷七眾中的前六眾）而不列式叉摩那（Siksamana，式叉摩那，意為學戒女）的原因，也是一方面爲了對數，且暫時除去她們，難道有式叉摩那不聽經的嗎？意思是也不必從屬於『有門』（指有部）以大比丘（Bhiksu，比丘，意為具足戒男）作為初會中的人，這裡即使重複計算人數，使『門』（指修行法門）和『人』並行至四十八，意思是表明教導和每一個人都隨從一個法門一行，都可以從法會的人那裡聽聞。所以有兩種解釋，一是約略三教（指聲聞乘、緣覺乘、菩薩乘）的意義，認為過去教化有五十人，至今聽聞圓滿；二是至今又成就五十人，就是聽經的人都被開顯，全部成就四果阿羅漢。所以圓滿地舉出數字，沒有什麼可以爭辯的，且寄託數字的方法以一七（指七日）而止，如七世等，七中取大，所以是四十九。「皆是師弟」等，是因為輾轉教化的緣故。說「最後一人無教他」的，且約略一期校量來說。說「大七」等，是因為此方（指中國）的數法是黃帝所立，有兩種不同，下數到十萬為億，上數億億為億；七的演算法也是這樣，所以用七七作為大七，在小七中就成了四十九。加上最後一人就成了五十，這也是一方面爲了符合這個數字而已。正義如前面破斥古師中所說，現在說「不爾」（不是這樣）以下是經文。《經》中的「四生」（Catur-yonih），有人在這裡廣泛地約略《俱舍論》（Abhidharmakosa）、《婆沙論》（Mahavibhasa）及諸經論，來解釋四生的意義，這不是本文的要點，但可以略微知道六趣（指地獄、餓鬼、畜生、阿修羅、人、天六道），略微如第一卷及《止觀》（Mohe Zhiguan）第一記。四生是指胎生、卵生、濕生、化生。另外，《顯識論》中又立四生，一是觸生，因為交會的緣故。二是嗅生，雄性有欲心嗅雌性的根門，就立即有孕。三是沙生，如雌雀以欲心在沙中拍打，因此就有孕。四是聲生，如雌孔雀以欲
【English Translation】 English version Using 'Ping Sheng' (Ping Sheng)? 'Ping' (Ping) means the beginning and the end are similar, and 'Sheng' (Sheng) means the end surpasses the beginning, which is not a limit for comparison. The correct interpretation now is because ancient people used fifty positions to explain, which damaged the meaning and reason of the text, so now we help them and temporarily entrust it to the teaching to establish the number of people. The reason for only approximating the six assemblies (referring to the first six of the seven assemblies of Bhiksu, Bhiksuni, Sramanera, Sramanerika, Siksamana, Upasaka, and Upasika) and not listing Siksamana (Siksamana, meaning a female trainee) is also to match the numbers and temporarily remove them. Is there any Siksamana who does not listen to the sutras? The meaning is also that it is not necessary to belong to the 'existence school' (referring to the Sarvastivada school) and take the Bhiksu (Bhiksu, meaning a fully ordained male) as a person in the initial assembly. Even if the number of people is repeatedly calculated here, and the 'gate' (referring to the practice method) and 'people' run in parallel to forty-eight, it means that the teaching and each person follow one method and one practice, and they can all hear from the people in the Dharma assembly. Therefore, there are two explanations. One is to approximate the meaning of the three vehicles (referring to the Sravaka Vehicle, Pratyekabuddha Vehicle, and Bodhisattva Vehicle), believing that there were fifty people in the past teachings who have now heard and completed; the second is that fifty people have been accomplished again, that is, those who listen to the sutras are all revealed and all achieve the four fruits of Arhat. Therefore, there is nothing to argue about in fully listing the numbers, and the method of entrusting numbers stops at one seven (referring to seven days), such as seven lifetimes, etc. The largest of the seven is taken, so it is forty-nine. 'All are teachers and disciples' is because of the reason for teaching each other. Saying 'the last person does not teach others' is to say it approximately in terms of a period of comparison. Saying 'big seven' etc. is because the method of counting in this land (referring to China) was established by the Yellow Emperor, and there are two differences. Counting down to one hundred thousand is called a hundred million, and counting up to a hundred million times a hundred million is called a hundred million; the calculation of seven is also the same, so seventy-seven is used as the big seven, and in the small seven it becomes forty-nine. Adding the last person makes fifty, which is also to match the number. The correct meaning is as mentioned in the previous refutation of the ancient teachers. Now saying 'not so' (not like this) below is the sutra text. In the sutra, 'four births' (Catur-yonih), some people here broadly approximate the Abhidharmakosa, the Mahavibhasa, and various sutras and treatises to explain the meaning of the four births. This is not the main point of this text, but we can briefly know the six realms (referring to the six paths of hell, hungry ghosts, animals, Asuras, humans, and gods), briefly as in the first volume and the first record of Mohe Zhiguan. The four births refer to birth from the womb, birth from eggs, birth from moisture, and birth from transformation. In addition, the Vijnaptimatrata-sastra also establishes four births. One is touch-birth, because of intercourse. The second is smell-birth, where the male has desire and smells the female's root gate, and immediately becomes pregnant. The third is sand-birth, such as a female sparrow flapping in the sand with desire, and thus becomes pregnant. The fourth is sound-birth, such as a female peacock with
心故聞雄者鳴，便即有孕。此四但攝胎、卵二生，濕、化但染香處不須此相。「與世間樂拔果苦」者，且與四事及以七寶，故云世樂。令果身安故云拔果，令得羅漢故云拔生死苦。「此是梵福」者，此人教他令得聖果，自未得聖但名梵福，若得聖果方名為聖。「今更廣之」者，此用《大論》文也。福中大者莫先於梵，故《論》釋百福莊嚴相中，以梵福為一福；有此校量，今經令得四果者，亦梵福也。于中復更校量出聞經福，令以眾聖福之初用校最後聞經之益，故聞《妙經》隨喜，初心尚過後聖，何況初聖？故知世人目視如意而爭求水精，已遇日光而謀燈燭。「薩埵大薩埵」者，以三菩薩展轉相望，一往且以大小言之，故方便極位菩薩猶尚不及第五十人，何況但教他得二乘耶？言「聖福」者，望上屬福故也。然《華嚴》中以初住校量，其事仍易；今初隨喜位校量聖福，自非大聖嚴旨，安能信斯希奇？故知但從事判云「此品行旁不輕行正」，故此一部無得以旁言之，並是《法華》之正轍也。此中功德對五十人，章安但直標數而已，不指經文。今略對之，每兩功德結為一句：
一處及利根。 智慧不瘖啞。 口香舌無病。 口無病不垢。 不黑亦不黃。 不疏不缺落。 亦不差不曲。 唇不垂不褰。
【現代漢語翻譯】 現代漢語譯本： 『心故聞雄者鳴，便即有孕』，這是指聽到雄性的聲音就懷孕的情況。這裡所說的四種情況只包括胎生和卵生兩種，濕生和化生只需要薰染香味即可，不需要這些現象。 『與世間樂拔果苦』，是指給予四事供養以及七寶，所以說是世間的快樂。使身體安穩所以說是『拔果』，使人得到阿羅漢果位所以說是『拔生死苦』。 『此是梵福』，是指這個人教導他人得到聖果，自己還沒有得到聖果，只能稱為梵福，如果自己得到聖果才能稱為聖福。 『今更廣之』，這裡引用了《大智度論》的文句。在各種福報中，沒有比梵福更大的，所以《大智度論》在解釋百福莊嚴相時，將梵福作為一種福報；有了這樣的比較，現在《妙法蓮華經》中使人得到四果的，也是梵福。其中又進一步比較聽聞佛經的福報，用眾聖的最初的福報來比較最後聽聞佛經的利益，所以聽聞《妙法蓮華經》隨喜的初心，尚且超過後來的聖人，更何況是最初的聖人呢？所以知道世人看著如意寶珠卻爭著尋求水晶，已經有了日光卻還想著點燈。 『薩埵大薩埵』（菩薩摩訶薩，偉大的菩薩），用三菩薩輾轉相望，姑且用大小來區分，所以方便達到極位的菩薩，尚且比不上第五十人，更何況只是教導他人得到二乘果位呢？ 說『聖福』，是相對於上面的福報而言的。然而《華嚴經》中用初住位來比較，這件事還比較容易；現在用初隨喜位來比較聖福，如果不是大聖的嚴厲旨意，怎麼能相信這種稀奇的事情呢？所以知道僅僅從事相上判斷說『這品是旁行，不輕視正行』，所以這部經沒有可以用旁門來形容的，都是《法華經》的正道。這裡面的功德是針對第五十人而言的，章安大師只是直接標明數字而已，沒有指出經文。現在略微對應一下，每兩項功德總結為一句： 一處及利根，智慧不瘖啞。 口香舌無病，口無病不垢。 不黑亦不黃，不疏不缺落。 亦不差不曲，唇不垂不褰。
【English Translation】 English version: 'Hearing the sound of a male, the mind conceives,' refers to the situation where pregnancy occurs upon hearing a male's voice. These four conditions only encompass the two types of birth: womb-born and egg-born. For moisture-born and transformation-born beings, merely being exposed to fragrance is sufficient; these phenomena are not necessary. 'Giving worldly pleasures and extracting the suffering of consequences,' refers to providing the four requisites and the seven treasures, hence it is called worldly pleasure. Making the body secure is why it's called 'extracting consequences,' enabling one to attain Arhatship is why it's called 'extracting the suffering of birth and death.' 'This is Brahma-fortune,' refers to someone who teaches others to attain the holy fruit, but has not yet attained it themselves, so it's only called Brahma-fortune. If they attain the holy fruit themselves, then it's called holy fortune. 'Now expanding on it further,' here, the text from the Mahaprajnaparamita-sastra (Great Treatise on the Perfection of Wisdom) is used. Among all fortunes, none is greater than Brahma-fortune, so the Sastra, in explaining the characteristics of the hundred blessings and adornments, considers Brahma-fortune as one blessing. With this comparison, those who attain the four fruits in the Lotus Sutra also have Brahma-fortune. Within this, the merit of hearing the sutra is further compared, using the initial merit of the assembly of saints to compare the final benefit of hearing the sutra. Therefore, the initial aspiration of rejoicing upon hearing the Lotus Sutra surpasses even later saints, let alone the initial saints. Thus, it is known that worldly people look at the cintamani (wish-fulfilling jewel) but compete to seek crystal, and already having sunlight, they still plan to light lamps. 'Sattva Mahasattva' (Bodhisattva Mahasattva, great being Bodhisattva), using the three Bodhisattvas looking at each other in turn, tentatively distinguishing them by size, so even a Bodhisattva who has reached the ultimate position of skillful means is still not as good as the fiftieth person, let alone just teaching others to attain the fruits of the Two Vehicles? Saying 'holy fortune' refers to the fortune relative to the above. However, in the Avatamsaka Sutra (Flower Garland Sutra), comparing with the initial stage of abiding is still relatively easy; now comparing holy fortune with the initial stage of rejoicing, if it were not for the strict intention of the great sage, how could one believe in such rarity? Therefore, knowing that merely judging from phenomena and saying 'this chapter is a side practice, not slighting the main practice,' so this sutra cannot be described as a side path, it is all the true path of the Lotus Sutra. The merit here is in relation to the fiftieth person, Master Zhang'an only directly marked the numbers, without pointing out the sutra text. Now, briefly corresponding to it, each two merits are summarized into one sentence: One place and sharp roots, wisdom is not mute. Mouth fragrant, tongue without disease, mouth without disease, not stained. Not black nor yellow, not sparse nor falling out. Also not crooked nor bent, lips not drooping nor drawn up.
不縮不粗澀。 不瘡亦不胗。 不缺亦不壞。 不咼亦不厚。 不大及不䵩。 不黑無可惡。 不匾不曲戾。 不黑亦不狹。 不長及不窳。 不曲無不喜。 唇好及好舌。 好牙及好齒。 鼻修及高直。 面圓滿眉高。 眉長並額廣。 平正人相具。 見佛及聞法。
「前是相似功德」等者，指〈分別功德品〉中雲「滅后五品」，大師有時依《普賢觀》判五品位在六根內，故云「相似」。若指四信正當相似，此中〈校量初〉品復是第五十八，初法會聞容是初品，第五十八必在隨喜位初人也。然品題「隨喜」不的局初，通該五十人也。「修行」下「云云」者，廣應明行相，此五十德或一人具足，或一人各一，隨其功力不可必具。頌中頌前隨喜中五、不頌問答，準可知故，頌聞經中少不次第，對之可知。
釋法師功德品
先釋品名，次釋功德增減，即法師之功德也。初釋品題中亦約四悉，故下結云「備斯四意」。初文世界，次「行者」下為人，次「明識」下對治，次「似解」下第一義。初世界中先指前品共此釋名，故「法師」二字全指前品，亦以五種為法師故，故云「如上」。
問：
此品既云是隨喜果，法師之名何以指前？
答：
弟
【現代漢語翻譯】 不粗糙也不澀滯。 沒有瘡，也沒有疹子。 沒有殘缺，也沒有損壞。 不歪斜，也不厚重。 不大，也不小。 不黑，也沒有令人厭惡之處。 不扁平，也不彎曲。 不黑，也不狹窄。 不長，也不惡劣。 不彎曲，沒有不令人喜悅的地方。 嘴唇美好，舌頭也好。 牙齒美好，齒列也好。 鼻子修長，而且高挺。 面容圓滿，眉毛高揚。 眉毛修長，額頭寬廣。 平正端莊，具備一切美好的相貌。 能夠見到佛，並且聽聞佛法。
『前是相似功德』等，指的是《分別功德品》中說的『滅后五品』，智者大師有時依據《普賢觀》（Pu Xian Guan）判斷五品位在六根之內，所以說是『相似』。如果指的是四信，那正當于相似位。這篇《校量功德品》是第五十八品，初法會聞容是初品，第五十八品必定在隨喜位的初人。然而品題是『隨喜』，並不侷限於初品，而是通用於五十人。『修行』下面的『云云』，廣泛地說明行相，這五十種功德或者一人全部具備，或者一人各具一種，隨著功力深淺，不一定全部具備。頌文中的頌前隨喜中的五種，沒有頌問答，參照可知。頌聞經中的少許沒有按照次第，對照可知。
解釋《法師功德品》
首先解釋品名，其次解釋功德的增減，也就是法師的功德。最初解釋品題也是依據四悉檀（Si Xi Tan），所以下面總結說『具備這四種意義』。最初的文是世界悉檀（Shi Jie Xi Tan），其次『行者』是為人悉檀（Wei Ren Xi Tan），其次『明識』是對治悉檀（Dui Zhi Xi Tan），其次『似解』是第一義悉檀（Di Yi Yi Xi Tan）。最初的世界悉檀中，先指出前品共同解釋這個名稱，所以『法師』二字完全指前面的品，也是因為五種法師的緣故，所以說『如上』。
問：
這一品既然說是隨喜的果報，法師的名稱為什麼指前面的品？
答：
【English Translation】 Not coarse, nor astringent. No sores, nor pimples. Not incomplete, nor broken. Not crooked, nor thick. Not big, nor small. Not black, with nothing repulsive. Not flat, nor crooked. Not black, nor narrow. Not long, nor inferior. Not crooked, with nothing unpleasing. Good lips and a good tongue. Good teeth and good dental arrangement. A refined and high, straight nose. A round and full face, with high eyebrows. Long eyebrows and a broad forehead. Level and upright, possessing all good features. Able to see the Buddha and hear the Dharma.
'The preceding are similar merits,' referring to the 'Five Ranks After Extinction' mentioned in the 'Distinguishing Merits' chapter. Great Master Zhiyi sometimes, based on the 'Universal Worthy Contemplation' (Pu Xian Guan), judges the five ranks to be within the six senses, hence the term 'similar.' If referring to the Four Faiths, it corresponds to the Similar Rank. This 'Comparing Merits' chapter is the fifty-eighth. Hearing the countenance at the initial Dharma assembly is the first rank, so the fifty-eighth must be the initial person in the Joyful Following Rank. However, the chapter title 'Joyful Following' is not limited to the initial rank but applies to all fifty people. The 'cultivation' below, with 'etc., etc.,' broadly explains the aspects of practice. These fifty merits may be fully possessed by one person, or each person may possess one, and depending on the depth of their effort, they may not all be possessed. The verse in the preceding Joyful Following includes five, without verses for questions and answers, which can be understood by reference. The few in the verse on hearing the sutra are not in order, which can be understood by comparison.
Explanation of the 'Merits of the Dharma Teacher' Chapter
First, explain the chapter title, then explain the increase and decrease of merits, which are the merits of the Dharma teacher. The initial explanation of the chapter title is also based on the Four Siddhantas (Si Xi Tan), so the conclusion below says, 'Possessing these four meanings.' The initial text is the World Siddhanta (Shi Jie Xi Tan), the next 'practitioner' is the Personal Siddhanta (Wei Ren Xi Tan), the next 'clear understanding' is the Antidotal Siddhanta (Dui Zhi Xi Tan), and the next 'similar understanding' is the First Principle Siddhanta (Di Yi Yi Xi Tan). In the initial World Siddhanta, it first points out that the preceding chapter jointly explains this name, so the two words 'Dharma Teacher' entirely refer to the preceding chapter, also because of the five kinds of Dharma teachers, hence it says 'as above'.
Question:
Since this chapter speaks of the fruit of joyful following, why does the name 'Dharma Teacher' refer to the preceding chapter?
Answer:
子通初后，法師唯二三，義亦兼后二，或全未入品。何者？若以五品入六根中，五師但為六根因耳。縱以五品在六根外，五師不云修于觀行，但以誦說名通，且通第二三品，說復該於四五，故且一往似通。若具約位簡之，一向未入凡位，以法師名彼品釋廣，故須指彼以消今名。「法師」之稱既通，不隔四信五品，故指彼文用申品目。
「功德」者下辯異也。初指初品之初，指第五十人。今謂五品之上指此六根，同名功德、高下永別，法師之功德故云法師功德。「內外莊嚴」等者，兩重解之，初正約六根，次「又從」下更進寄真位，即此相似至初住時普現色身，乃至極位節節皆以初功為本。「五根亦然」者，入真位時六根皆有內外二嚴，見聞十界而為外化，餘三準知，色等亦然。又若以相似普現色身為言，則可通於似位也。次「讀誦」下例余師者，此五法師皆生似解，此且須置真位普現色身，退取似位為今功德，五師五品真似不同，故名世界。
問：
書寫何以凈六根耶？
答：
同資正解。
「四品加然」者，明發不定，始自隨喜終至正行，皆發六根，何必過五方入相似。言「加然」者，以初望后初尚得入，后四加前。「相似既爾」等者，以分真中根凈倍前，以真望似故云「倍
」也。次為人者，應勤思修四種三昧，令速入后信，信信相望故名為「倍」。次對治中深識圓聞如前校量，名為「大勢」，方能除于執權跡疑。第一義中雲「似解初初」者，依《普賢觀》，隨喜已當似解之首，第五十人覆在隨喜之初，故云「初初」。「過二乘之亟亟」者，羅漢已極，無極又極，縱是無疑亦不能及初隨喜人百千萬倍，如前校量。「指始」等者，以隨喜始顯妙覺終，凡夫發心尚與妙覺畢竟不二，況今五品后望六根耶？
「六根功德」下正釋六根功德增減，先略出二家，次總結斥。先光宅中文無別破，所立未當。何者？五種法師各得六根，如何五師共為六千，故一師四百。若有三品，雖成一千二百，那成一師六千功德？況三品人耶？故下結破「根不依文」，況但言十善是散善耳。此土三根強弱，引《大論》文全不應此。此文眼鼻身八百，耳舌意一千二百，《論》中眼耳意三用強，故不相當。又有師以光宅數為三品者，今經但有八百千二，如何更立一千？若分六根為三，則二二分對全無此理。「諸師」下總斥，未會今經六根增減及功德等。「不合諸教」者，《法華》之外如下所列三經一論。何者？六根所對對三千塵，此塵之外見聞四聖，故知經力助內觀解、發相似分真，普熏諸根，故有如是見聞等用。
【現代漢語翻譯】 現代漢語譯本： 『也』。其次，作為修行之人，應當勤奮地思維修習四種三昧（samādhi，專注），以便迅速進入后信位。因為信心相續不斷，所以稱為『倍』。其次，在對治位中，像前面那樣深入地認識和全面地聽聞，稱為『大勢』，才能去除對於權宜之計的執著和疑惑。在第一義中說『似乎理解最初的最初』，依據《普賢觀經》，隨喜功德已經相當於似乎理解的開始，第五十人又在隨喜的最初，所以說『最初的最初』。『超過二乘的極致的極致』，阿羅漢（Arhat，已證涅槃者）已經達到極致，無極又是極致，即使沒有疑惑，也不能及最初隨喜之人的百千萬倍，就像前面所比較的那樣。『指始』等，以隨喜的開始顯現妙覺的終極，凡夫發心尚且與妙覺畢竟不二，更何況現在五品位之後期望六根清凈呢？
『六根功德』下面正式解釋六根功德的增減，先簡略地提出兩家的觀點，然後總結並駁斥。先說光宅的觀點，文中沒有特別的破斥，所立的觀點並不恰當。為什麼呢？五種法師各自得到六根，怎麼能說五位法師共有六千功德，所以一位法師有四百功德呢？如果有三品位，即使成就一千二百功德，又怎麼能成就一位法師六千功德呢？更何況是三品位的人呢？所以下面總結並駁斥說『根本不依據經文』，更何況只是說十善是散善罷了。此土三根的強弱，引用《大智度論》的經文完全不符合這裡的情況。此文說眼、鼻、身八百功德，耳、舌、意一千二百功德，《大智度論》中眼、耳、意三種根的作用強，所以不相當。又有法師用光宅的數字來計算三品位的功德，現在這部經只有八百和一千二，怎麼能再立一個一千呢？如果把六根分為三類，則兩兩分開對應，完全沒有這個道理。『諸師』下面總的駁斥，沒有領會這部經六根的增減以及功德等。『不合諸教』，除了《法華經》之外，如下所列的三經一論。為什麼呢？六根所對的是三千塵，這三千塵之外見聞四聖，所以知道經的力量幫助內在觀解、啓發相似的分真，普遍熏習諸根，所以有這樣的見聞等作用。
【English Translation】 English version: '也' (yě). Next, as a practitioner, one should diligently contemplate and cultivate the four samādhis (三昧, concentration) so as to quickly enter the stage of subsequent faith. Because faith continues uninterrupted, it is called '倍' (bèi, doubled). Next, in the stage of counteracting, deeply recognizing and comprehensively hearing as measured before is called '大勢' (dà shì, great power), which can remove attachment to expedient means and doubts. In the first meaning, it says 'seems to understand the very beginning,' according to the Universal Virtue Contemplation Sutra (普賢觀經), rejoicing in merit is already equivalent to the beginning of seeming understanding, and the fiftieth person is again at the very beginning of rejoicing, so it is said 'the very beginning.' 'Exceeding the ultimate of the Two Vehicles' (二乘), an Arhat (羅漢, one who has attained Nirvana) has already reached the ultimate, and no ultimate is again the ultimate. Even without doubt, one cannot reach a hundred thousand times that of the person who initially rejoices, as compared before. 'Pointing to the beginning,' etc., with the beginning of rejoicing manifesting the ultimate of wondrous enlightenment, the aspiration of an ordinary person is still ultimately non-dual with wondrous enlightenment, let alone now, after the fifth stage, hoping for the purification of the six roots (六根)?
Below 'Merit of the Six Roots' (六根功德) is the formal explanation of the increase and decrease of the merit of the six roots. First, briefly present the views of two schools, then summarize and refute. First, regarding the view of Guangzhai (光宅), there is no specific refutation in the text, and the established view is not appropriate. Why? The five kinds of Dharma masters each obtain the six roots, how can it be said that the five masters share six thousand merits, so one master has four hundred merits? If there are three stages, even if one achieves one thousand two hundred merits, how can one achieve six thousand merits for one master? Let alone people in the three stages? Therefore, the conclusion below refutes, 'The root does not rely on the text,' let alone just saying that the ten good deeds are scattered good deeds. The strength and weakness of the three roots in this land, quoting the text of the Mahāprajñāpāramitāśāstra (大智度論) is completely inconsistent with this situation. This text says that the eyes, nose, and body have eight hundred merits, and the ears, tongue, and mind have one thousand two hundred merits. In the Mahāprajñāpāramitāśāstra, the functions of the eyes, ears, and mind are strong, so they are not equivalent. There are also masters who use the numbers of Guangzhai to calculate the merits of the three stages. Now this sutra only has eight hundred and one thousand two, how can one establish another one thousand? If the six roots are divided into three categories, then dividing them into two pairs is completely without this principle. Below 'The Masters' (諸師) is a general refutation, not understanding the increase and decrease of the six roots and their merits in this sutra. 'Not in accordance with the teachings' (不合諸教), besides the Lotus Sutra (法華經), the three sutras and one treatise listed below. Why? What the six roots face are the three thousand dusts, and outside these three thousand dusts, one sees and hears the four sages. Therefore, one knows that the power of the sutra helps internal contemplation and understanding, inspires similar divisions of truth, and universally熏習 (xūn xí, perfuming) the roots, so there are such functions of seeing and hearing, etc.
又有人引《俱舍》等所辯界內六塵，用釋此中六塵，但得片義非文正意，故不用也。且六根中根耳鼻三不假至者，還依不至可見對眼、可聞對耳、有氣對鼻，舌身二根鬚到了者，依至變現故舌則以變說為功，身則以現像為用，而皆以十界為量，不關小乘根塵對境，故不須云色二十二、聲八種等。若不爾者，三千本非凡夫肉眼肉耳之所見聞，何故而言見聞三千？若復更釋天人等因所惑六塵，彌非今意。「大品」去，正引三經一論破前兩師。
次「今經」下正釋，初引經論者，又二：初正引，次略結。今經具足以斥，正引中初引《大品》明六根般若，豈非〈分別功德〉中校量正慧，塵凈慧等故無差降，此未云數且言等凈。「若六根」下破前次師，先破，次「若一」下反徴。「云云」者，應更多並。引《正法華》中，亦先引根等，「不論」下亦同前破。次引《論》文意亦明等，經力不應令根勝劣。「雖未」等者，雖未入地功如入地。次引《大經》明互用相，既等既互理豈應偏？
次正釋為四：初明一經之內具前四文，次正解，三「若論」下辯增減，四「相似」下判位。次又二：先約弘經方軌明等有一千，次約理境等千二百。初欲正釋，更斥光宅。今依〈安樂行〉以明三業，正當〈法師〉依于弘經方軌，故令獲得
【現代漢語翻譯】 還有人引用《俱舍論》等所辯論的界內六塵，來解釋這裡的六塵，但這隻得到片面的意思，並非原文的真正含義，所以不採用。而且六根中，眼、耳、鼻三根不需要『至』（到達）的特性，仍然依據不『至』而可見的對眼根、可聞的對耳根、有氣味的對鼻根來理解。舌、身二根需要『到』的特性，依據『至』而變現的原理，所以舌根以變現來說明其作用，身根以顯現形象為用，而且都以十法界為範圍，不涉及小乘根塵相對的境界，所以不需要說色塵有二十二種、聲塵有八種等。如果不是這樣，三千世界本來不是凡夫肉眼肉耳所能見聞的，為什麼說見聞三千世界？如果再解釋天人等因為業力所迷惑的六塵，就更加不符合現在的意思了。《大品般若經》等，正是引用三經一論來破斥前面兩位法師的觀點。
接下來『今經』（指《法華經》）之後是正式解釋，首先引用經論，又分為兩部分：首先是正式引用，其次是簡略總結。現在《法華經》完全可以用來駁斥那些觀點。正式引用中，首先引用《大品般若經》來說明六根的般若智慧，這難道不是《分別功德品》中校量正慧，塵、凈智慧等，所以沒有差別和高下之分，這裡沒有說數量，而是說相等和清凈。『若六根』下是破斥前一位法師的觀點，先破斥，然後『若一』下是反問。『云云』指的是應該還有更多並列的情況。引用《正法華經》中，也是先引用根等，『不論』下也和前面一樣破斥。接下來引用《論》的文意也是說明相等，經的力量不應該使根有勝劣之分。『雖未』等，雖然沒有入地（菩薩的階位），但功德如同入地。
接下來正式解釋分為四個部分：首先說明一部經之內具備前面四種文義，其次是正式解釋，第三『若論』下是辨別增減，第四『相似』下是判斷位次。接下來又分為兩部分：首先從弘揚經的規範方面說明相等有一千種，其次從理境方面說明相等有一千二百種。開始想要正式解釋，再次駁斥光宅寺的觀點。現在依據《安樂行品》來說明身口意三業，正對應《法師品》所說的依據弘揚經的規範，所以能夠獲得功德。
【English Translation】 Furthermore, some people cite the six dusts within the realm as debated in texts like the Abhidharmakośa to explain the six dusts here, but this only captures a partial meaning and not the true intention of the text, so it is not used. Moreover, among the six sense organs, the eye, ear, and nose do not require the characteristic of 'reaching' (to the object). They are still understood based on the eye that can see without 'reaching', the ear that can hear without 'reaching', and the nose that perceives scents without 'reaching'. The tongue and body, however, require the characteristic of 'reaching'. Based on the principle of transformation through 'reaching', the tongue is explained in terms of its function of transformation, and the body in terms of its function of manifesting forms. And both encompass the Ten Dharma Realms, not involving the realm of interaction between sense organs and sense objects in the Hinayana tradition. Therefore, there is no need to say that there are twenty-two types of form dust or eight types of sound dust, etc. If that were the case, the Three Thousand Worlds are originally not something that ordinary people's physical eyes and ears can see and hear, so why do we say that we see and hear the Three Thousand Worlds? If we further explain the six dusts that delude beings such as devas due to their karma, it would be even more inconsistent with the present meaning. The Mahāprajñāpāramitā Sūtra and others are precisely using three sutras and one treatise to refute the views of the previous two teachers.
Next, after 'This Sutra' (referring to the Lotus Sutra), is the formal explanation, first citing sutras and treatises, which is further divided into two parts: first, the formal citation, and second, a brief summary. Now, the Lotus Sutra is fully capable of refuting those views. In the formal citation, first, the Mahāprajñāpāramitā Sūtra is cited to explain the prajna wisdom of the six sense organs. Isn't this the measuring of correct wisdom in the 'Distinctions of Merits' chapter, where the wisdom of dust and purity are equal, so there is no difference or superiority? Here, it doesn't mention quantity but says equal and pure. 'If the six sense organs' below is to refute the view of the previous teacher, first refuting, and then 'If one' below is a rhetorical question. 'Etc.' refers to there should be more parallel situations. In citing the Saddharma Puṇḍarīka Sūtra, it also first cites the sense organs, etc., and 'Regardless' below is also refuting as before. Next, citing the meaning of the Treatise also clarifies equality, the power of the sutra should not cause the sense organs to have superiority or inferiority. 'Although not yet' etc., although not yet entered the ground (stage of a Bodhisattva), the merit is like entering the ground.
Next, the formal explanation is divided into four parts: first, explaining that within one sutra, it possesses the previous four meanings; second, the formal explanation; third, 'If discussing' below is to distinguish increase and decrease; and fourth, 'Similar' below is to judge the position. Next, it is further divided into two parts: first, from the perspective of the norms of propagating the sutra, explaining that equality has one thousand aspects; and second, from the perspective of the realm of principle, explaining that equality has one thousand two hundred aspects. Starting to formally explain, again refuting the view of Guangzhai Temple. Now, based on the Chapter on Peaceful Practices, we explain the three karmas of body, speech, and mind, which corresponds to what the Chapter on the Teacher of the Dharma says about relying on the norms of propagating the sutra, so one can obtain merit.
六根清凈。不同光宅直云十善及以五種法師共為合數；今明數足竟方云五種法師悉具六千，故今先約〈安樂行〉三業十善，次明一界十如，對化他邊及衣等三已有六十方成圓行，此中三業即是六根，故不更對六根，三業功成即六根凈。「五種」下明一一師皆凈六根，
次「複次一心」下，約理境以對行中，亦是互用相似位上釋也，故云「一根通具六塵」；若從因釋，但是觀行理具六塵。「若論」下明增減相，先明增減也。「清凈」牒前般若，「莊嚴中有盈縮等等莊嚴者」，牒前正經，闕于牒論，只是凡力等聖明肉眼等耳。「若言千二」下次辯盈縮即在今經，只於向等而論盈縮。「若言清凈」更牒前般若，「六根互用」牒前《大經》，「亦不可思議」牒前引論。「若偏」下結斥。「相似」下判位中雲「四輪」者，《瓔珞經》中具列六輪，今且用四。若依五十二位，唯《瓔珞經》始於整足，故今借之以成圓義，但斷不斷異，鐵輪仍在四輪位前，即十信。「第三心」者恐誤，應云「第二」，信通進別故寄明之，若始末明位，略如《菩薩戒疏》及《玄》文位妙《止觀》次位中，具位修觀入位行相，今文但明法師功德，故置不云。
此下經文六根六章，準《華嚴經》六根各十十義，亦與此中文同，但真似別耳。是則
【現代漢語翻譯】 現代漢語譯本 六根清凈。不同於光宅寺的說法，直接說十善和五種法師加起來構成總數；現在說明數量足夠完備，才說五種法師全部具備六千，所以現在先依據《安樂行品》的身、口、意三業和十善，其次說明一界十如，針對化他方面以及衣等三事已經有六十，才成就圓滿的修行，這其中三業就是六根，所以不再針對六根，三業的功德成就就是六根清凈。「五種」下面說明每一位法師都清凈六根。 其次「複次一心」下面，依據理境來對應修行中，也是互相運用在相似的位次上解釋，所以說「一根通達具備六塵」；如果從因地來解釋，只是觀行時理體上具備六塵。「若論」下面說明增減的相狀，先說明增減。「清凈」是呼應前面的般若智慧，「莊嚴中有盈縮等等莊嚴者」，是呼應前面的正經，缺少呼應論典，只是凡夫的力量等同於聖人的明眼等。「若言千二」下面辨析盈縮就在今經中，只在香等上面討論盈縮。「若言清凈」再次呼應前面的般若，「六根互用」呼應前面的《大涅槃經》，「亦不可思議」呼應前面引用的論典。「若偏」下面總結駁斥。「相似」下面判定位次中說的「四輪」，《瓔珞經》中詳細列出六輪，現在暫且用四輪。如果依據五十二個位次，《瓔珞經》才開始於完整具足，所以現在借用它來成就圓滿的意義，但是斷與不斷不同，鐵輪仍然在四輪位次之前，也就是十信。「第三心」恐怕是錯誤的，應該說「第二」，信是共通的，進是特別的，所以寄託於此來說明，如果從始至終說明位次，大致如同《菩薩戒疏》以及《玄義》的位妙《止觀》的次位中，具備位次、修觀、入位時的行相，現在本文只是說明法師的功德，所以放在一邊不說了。 下面這段經文有六根六章，比照《華嚴經》六根各有十種意義，也與本文中的文義相同，只是真和似的區別罷了。就是說
【English Translation】 English version 'Six roots purified'. Different from Guangzhai's direct statement that the ten wholesome deeds and the five kinds of Dharma masters together constitute the total number; now it is explained that the number is sufficiently complete, and then it is said that the five kinds of Dharma masters all possess six thousand. Therefore, now we first rely on the three karmas of body, speech, and mind and the ten wholesome deeds in the 'Peaceful Conduct Chapter', and then explain the ten suchnesses of one realm. Targeting the aspect of converting others and the three matters such as clothing, there are already sixty, which then accomplish the perfect practice. Among these, the three karmas are the six roots, so there is no further discussion of the six roots. The merit of the three karmas being accomplished is the purification of the six roots. The 'five kinds' below explain that each Dharma master purifies the six roots. Next, below 'Furthermore, with one mind', based on the realm of principle to correspond to the practice, it is also mutually using and explaining on similar positions, so it is said 'One root universally possesses all six dusts'; if explained from the cause, it is only that in the practice of contemplation, the principle inherently possesses all six dusts. 'If discussing' below explains the aspects of increase and decrease, first explaining increase and decrease. 'Purified' echoes the previous Prajna (wisdom), 'Among the adornments, there are those with increase and decrease, etc.', echoes the previous Sutra, lacking the echo of the Treatise, it is only that the power of ordinary people is equal to the clear eyes of sages, etc. 'If saying one thousand two' below distinguishes that increase and decrease are in this Sutra, only discussing increase and decrease in relation to incense, etc. 'If saying purified' again echoes the previous Prajna, 'The six roots mutually function' echoes the previous 'Nirvana Sutra', 'Also inconceivable' echoes the previously cited Treatise. 'If biased' below concludes and refutes. 'Similar' below, in judging the position, the 'four wheels' mentioned, in the 'Inexhaustible Treasury Sutra', six wheels are listed in detail, now temporarily using four. If based on the fifty-two positions, the 'Inexhaustible Treasury Sutra' only begins with complete sufficiency, so now borrowing it to accomplish the meaning of perfection, but the difference lies in whether it is cut off or not, the iron wheel is still before the position of the four wheels, which is the ten faiths. 'The third mind' is probably a mistake, it should be said 'second', faith is common, progress is special, so entrusting it to explain this. If explaining the positions from beginning to end, it is roughly like the 'Bodhisattva Precepts Commentary' and the 'Profound Meaning's' position of wonderful 'Calming and Contemplation's' sequential positions, possessing the position, cultivating contemplation, and the aspects of practice when entering the position. Now this text only explains the merits of the Dharma master, so it is put aside and not discussed. The following Sutra text has six chapters on the six roots, comparing the 'Avatamsaka Sutra' where each of the six roots has ten meanings, which is also the same as the meaning in this text, only the difference between true and similar. That is to say
五十俱通真似。又五與十但離合異。然小乘不以鼻舌為通，于意離三未爲了說。諸大乘經亦有六通，不云六根者，只是旁小而復斥小。今經、《華嚴》方成了義，況復與小修發不同，所依各別，尚不同別況復余耶？初眼根中未論修發真天眼等，直以肉眼能見大千，故云「父母所生」。若論其用已過天眼。有漏天眼下無見上，梵王所見雖遍大千，至邊乃為風輪所隔；六根凈者則不如是。故今應云相似佛眼，乃至相似五眼，故亦應云見於二乘及佛菩薩等，以準耳鼻必合有故。「見大千內外為天眼」者，且約見於粗細色邊。「見業因緣為法眼」者，以天眼力所不見故。「見業見凈」者，業有差別、凈無差別，雙見二境即表中智。又能圓伏故是佛眼。「大經云」等者，此是別引肉眼能有佛眼之用，以證「父母所生」等也。「佛眼故」下是重牒前破光宅四文，及今所立並略「盈縮」等文，顯成正釋。「眼根清凈」是牒前般若，「具五」是牒前《論》文，「莊嚴」是牒前《正經》等，亦應云互具五根以牒涅槃，文無者略。
下去五根，一一皆爾，但此具竟下去並略，但注「云云」，或出一兩經而已，至下更引無令失意。又下五根一一二釋，先約能見聞等，次約所見聞等，故重云也。耳根可見。以于鼻根最委悉故，故於鼻根更
【現代漢語翻譯】 現代漢語譯本 五十種神通都與真如相似。而且五和十隻是分離和結合的不同。然而，小乘佛教不認為鼻和舌具有神通，在意識上脫離三者，還不能算是究竟的說法。許多大乘經典也有六神通的說法，但不說六根，只是爲了貶低小乘。現在的這部經和《華嚴經》才算是究竟的教義，更何況與小乘的修行方式不同，所依據的也各不相同，尚且有不同之處，更何況其他的呢？最初在眼根中沒有討論通過修行而獲得的真天眼等，而是直接說肉眼能看到大千世界，所以說『父母所生』。如果論及其作用，已經超過了天眼。有漏的天眼在下方看不到上方，梵王所見雖然遍及大千世界，但到了邊緣卻被風輪所阻隔；六根清凈的人則不是這樣。所以現在應該說相似於佛眼，乃至相似於五眼，所以也應該說能見到二乘和佛菩薩等，按照耳朵和鼻子的情況，必然也應該有這種能力。『見到大千世界的內外為天眼』，這只是就見到粗細的色法而言。『見到業的因緣為法眼』，因為天眼的力量所不能見。『見業見凈』，業有差別，凈無差別，同時見到兩種境界，就表明了中智。而且能夠圓滿地降伏煩惱，所以是佛眼。『大經云』等，這是特別引用肉眼能夠具有佛眼的作用，來證明『父母所生』等說法。『佛眼故』下是再次重複前面破斥光宅四種觀點的文字，以及現在所建立的觀點，並省略了『盈縮』等文字，來顯明正確的解釋。『眼根清凈』是重複前面的《般若經》，『具五』是重複前面的《論》中的文字，『莊嚴』是重複前面的《正經》等，也應該說互相具備五根，來重複《涅槃經》的說法，經文中沒有的就省略了。 接下來的五根，每一種都是這樣，但這裡具備了之後，下面就都省略了，只標註『云云』，或者只引用一兩部經而已，到後面會更多地引用，以免讓人感到失望。另外，下面的五根，每一種都有兩種解釋，先是就能夠見聞等而言，然後是就所見所聞等而言，所以重複說了。耳根也可以見。因為對於鼻根的描述最為詳細，所以在鼻根上更加詳細地說明。
【English Translation】 English version The fifty kinds of supernormal powers are all similar to Suchness (真如, true nature). Moreover, five and ten are only different in separation and combination. However, the Hinayana (小乘, lesser vehicle) does not consider the nose and tongue to have supernormal powers, and being detached from the three senses in consciousness is not yet the ultimate teaching. Many Mahayana (大乘, greater vehicle) sutras also speak of six supernormal powers, but do not mention the six roots, simply to belittle the Hinayana. Only this sutra and the Avatamsaka Sutra (《華嚴經》) are considered the ultimate teachings. Moreover, the practices of this sutra are different from those of the Hinayana, and the foundations they rely on are also different. Since they are already different, what more needs to be said? Initially, in the eye-root, there is no discussion of the true heavenly eye (真天眼) obtained through practice, but directly states that the physical eye (肉眼) can see the great chiliocosm (大千世界), hence the phrase 'born of parents' (父母所生). If we consider its function, it has already surpassed the heavenly eye. The flawed heavenly eye cannot see below or above, and although the Brahma King's (梵王) vision encompasses the great chiliocosm, it is obstructed by the wind wheel (風輪) at the edge; those with purified six roots are not like this. Therefore, it should now be said to be similar to the Buddha eye (佛眼), and even similar to the five eyes, so it should also be said to be able to see the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna) and Buddhas and Bodhisattvas, etc., as it must be the case for the ears and nose. 'Seeing the inside and outside of the great chiliocosm is the heavenly eye' (見大千內外為天眼) refers only to seeing coarse and fine forms. 'Seeing the causes and conditions of karma is the Dharma eye' (見業因緣為法眼) because it cannot be seen by the power of the heavenly eye. 'Seeing karma and seeing purity' (見業見凈), karma has differences, purity has no differences, and seeing both realms simultaneously indicates the Middle Wisdom (中智). Moreover, being able to completely subdue afflictions is the Buddha eye. 'The Great Sutra says' (大經云) etc., this is a special citation of the physical eye being able to have the function of the Buddha eye, to prove 'born of parents' etc. 'Because of the Buddha eye' (佛眼故) below is a repetition of the previous refutation of Guangzhai's (光宅) four views, and the views now established, and omits the 'increase and decrease' (盈縮) etc. to clearly establish the correct interpretation. 'The eye-root is pure' (眼根清凈) is a repetition of the previous Prajna Sutra (般若經), 'possessing five' (具五) is a repetition of the previous text from the Treatise (論), 'adornment' (莊嚴) is a repetition of the previous Correct Sutra (正經) etc., and it should also be said to mutually possess the five roots, to repeat the Nirvana Sutra (涅槃經), what is not in the text is omitted. The following five roots, each is like this, but after this is possessed, the following are all omitted, only marked 'etc.' (云云), or only citing one or two sutras, and more will be cited later, so as not to disappoint. In addition, the following five roots, each has two explanations, first in terms of being able to see and hear etc., and then in terms of what is seen and heard etc., so it is repeated. The ear-root can also see. Because the description of the nose-root is the most detailed, it is explained in more detail in the nose-root.
辯互用，準例余根亦應如是，但是文略。若舌根中準答問意，亦應須先知味法界，方乃令其味變為美，況六根俱凈豈可舌根劣耶？身根中雲「無謬」假也，「無著」空也，「俱照」名中。意根中雲「月四月」等，作所表釋，以通前五皆不二故。若存事釋唯第六根，所以六根所對不須委論。然〈隨喜品〉校量初品，〈分別功德〉直明四信及以五品，今〈法師功德〉但明相似六根功德，〈不輕品〉中明弘經人現生后報六根清凈，〈神力囑累〉果人自明弘經力用，以勸流通，〈樂王〉、〈妙音〉、〈觀音〉明分真人弘經功能，故知但依今經判位自顯，余依《論》判自是一途，下去可見。故〈隨喜品〉已下，不勞委釋物像相貌，但略示文相以顯傳弘，則流通之功其義自了。
釋常不輕菩薩品
此品既前正引昔，當知〈不輕〉已有五品可以證因，后獲六根可以證果，故云「引證」。嘉祥具對今經上諸品文，以為七別：一者以上二品對今為三品功德，〈隨喜〉下、〈法師〉中、今為上也。二者對上二品為三世功德，〈隨喜〉現、〈法師〉當、今品過。三者對〈法師功德〉明果，今品辯因。四明眾生唯一乘故。五者上明佛記、今明菩薩。六者上明勸福、今明滅罪。七者引事以證六根。言三品者，〈隨喜〉容下，〈法師〉
及此俱凈六根，豈分中上？況此尚有先謗墮獄。言三世者，〈隨喜〉乃指佛滅度后，〈法師〉現籍五種功成，〈不輕〉雖往明現生后。言因果者，俱凈六根，豈分二別？言一乘者，通於一部，豈唯此耶？唯對〈分別功德〉分佛菩薩記，此則可爾。言罪福者，今謗獲罪，信者得福，上文生謗豈無罪耶？〈隨喜〉中與陀羅尼菩薩共生一處，利根智慧豈唯福耶？言滅罪者，生謗墮獄此乃生罪，臨終根凈豈唯滅罪？〈法師〉中報陰現轉，何罪不滅？言引事以證六根凈者，何不云弘宣一句，必凈六根，為章所引不思本文。諸如此例不可具引，故略述之以生髮見。故今更以六義說之。于中初一亦望今經前品，餘五皆以《法華》望前。一者上全弘經文，今略弘經意，故不讀誦但宣不輕。二者小典生信尚未為二因，今經或毀感六根清凈。三者諸經但明順化弘教，此品禮俗逆化通理。四者余經所表權實尚隔，此品表聞莫非四一。五者諸經所表跡尚不周，此品兼表本跡二相。六者諸經上慢永言墮苦，此品即能信伏隨從。嘉祥七義非不一見，未有遠致，得此中意諸例可從。問為不輕謬有所記，見者悉云皆當作佛？為復末代弘者迷津？《法華論》云：「此菩薩知眾生有佛性，不敢輕之。」二《論》俱是天親而立性不同者，豈其相違？但申經文使
【現代漢語翻譯】 現代漢語譯本 及此俱凈六根（眼、耳、鼻、舌、身、意），難道還分中等和上等嗎？何況這裡還有先前誹謗而墮入地獄的例子。《法華經》中提到的『三世』，〈隨喜功德品〉指的是佛陀滅度之後，〈法師功德品〉現在記載五種功德成就，〈常不輕菩薩品〉雖然往昔明示現生之後的事情。 說到因果，六根都清凈了，難道還分兩種差別嗎？說到一乘（唯一佛乘），是貫通整部《法華經》的，難道僅僅指這一品嗎？只有在〈分別功德品〉中分別記載佛和菩薩的授記，這樣說才可以。說到罪福，現在誹謗會獲罪，相信的人會得到福報，上文產生誹謗難道沒有罪嗎？〈隨喜功德品〉中與陀羅尼菩薩共同出生在一處，利根智慧難道僅僅是福報嗎？ 說到滅罪，產生誹謗會墮入地獄，這才是產生罪過，臨終六根清凈難道僅僅是滅罪嗎？〈法師功德品〉中報盡之陰顯現轉變，什麼罪不能滅除呢？說到引用事例來證明六根清凈，為什麼不說弘揚一句經文，必定能使六根清凈，這是因為引用章節的人沒有思考經文的本意。諸如此類的例子不能一一列舉，所以簡略地敘述這些，以啓發見解。所以現在再用六種意義來說明它。其中第一種是相對於現在這部經的前品，其餘五種都是用《法華經》相對於之前的經典。 第一，之前的經典完整地弘揚經文，現在只是簡略地弘揚經意，所以不讀誦，只是宣說常不輕菩薩。第二，其他小乘經典產生信心，還不能成為二因（正因和緣因），現在這部經即使譭謗，也能感得六根清凈。第三，其他經典只是說明順應教化來弘揚教義，這一品通過禮敬習俗來逆向教化，通達真理。第四，其他經典所表達的權法和實法還存在隔閡，這一品表明所聽聞的沒有不是四一妙法（佛的知見）。 第五，其他經典所表達的佛的示現還不全面，這一品兼顧表達本源和示現兩種相貌。第六，其他經典中傲慢的人永遠說會墮入苦難，這一品卻能使人信服並隨從。嘉祥大師的七種意義並非沒有道理，只是沒有深遠的見解，領會了這其中的意思，各種例子都可以遵循。有人問，常不輕菩薩的授記有謬誤嗎？見到的人都說將來都會成佛？還是末法時代弘揚佛法的人迷惑了？ 《法華論》說：『這位菩薩知道眾生有佛性，不敢輕視他們。』兩部《法華論》都是天親菩薩所著，但關於佛性的觀點不同，難道是互相違背嗎？只是陳述經文使之更加明白罷了。
【English Translation】 English version And if all six senses (eye, ear, nose, tongue, body, and mind) are purified in this way, how can we distinguish between middle and superior? Moreover, there are cases here of those who slandered in the past and fell into hell. When referring to the 'three lifetimes,' the 'Chapter on Rejoicing in Merit' refers to after the Buddha's Parinirvana, the 'Chapter on the Merits of the Dharma Teacher' now records the accomplishment of five kinds of merits, and the 'Chapter on Sadāparibhūta Bodhisattva' although referring to the past, clearly indicates matters after the present life. Speaking of cause and effect, if all six senses are purified, how can we distinguish between two different kinds? Speaking of the One Vehicle (Ekayana), it pervades the entire Lotus Sutra, so does it only refer to this chapter? Only in the 'Chapter on Distinguishing the Merits' are the predictions of Buddhahood for Buddhas and Bodhisattvas recorded separately, so this statement is acceptable. Speaking of sin and merit, slandering now will incur sin, and those who believe will gain merit. Does the slander mentioned in the previous text not incur sin? In the 'Chapter on Rejoicing in Merit,' one is born in the same place as the Dharani Bodhisattvas, is sharp intellect and wisdom only merit? Speaking of eradicating sins, generating slander will cause one to fall into hell, this is what generates sin. Does the purification of the six senses at the time of death only eradicate sins? In the 'Chapter on the Merits of the Dharma Teacher,' the retribution body manifests and transforms, what sins cannot be eradicated? Speaking of citing examples to prove the purification of the six senses, why not say that propagating even a single verse will surely purify the six senses? This is because those who cite the chapter do not contemplate the original meaning of the sutra. Such examples cannot be listed one by one, so I will briefly describe them to inspire insight. Therefore, I will now explain it with six meanings. The first of these is in relation to the previous chapter of this sutra, and the remaining five are in relation to previous sutras using the Lotus Sutra. First, previous sutras fully propagate the sutra text, but now we only briefly propagate the meaning of the sutra, so we do not recite it, but only proclaim Sadāparibhūta Bodhisattva. Second, generating faith in other lesser vehicle sutras cannot become the two causes (direct cause and contributing cause), but now even if one slanders this sutra, one can still attain the purification of the six senses. Third, other sutras only explain how to propagate the teachings by conforming to the teachings, but this chapter teaches in reverse through reverence and customs, and penetrates the truth. Fourth, the provisional and real teachings expressed in other sutras are still separated, but this chapter shows that what is heard is none other than the Four Knowledges and Views of the Buddha. Fifth, the manifestations of the Buddha expressed in other sutras are not yet comprehensive, but this chapter expresses both the original source and the manifested appearances. Sixth, in other sutras, arrogant people always say that they will fall into suffering, but this chapter can make people believe and follow. The seven meanings of Master Jixiang are not without reason, but they do not have far-reaching insights. If one understands the meaning of this, all examples can be followed. Someone asks, is there an error in the prediction of Sadāparibhūta Bodhisattva? Do all those who see him say that they will all become Buddhas in the future? Or are those who propagate the Dharma in the degenerate age confused? The Upadeśa on the Lotus Sutra says: 'This Bodhisattva knows that sentient beings have Buddha-nature and dares not despise them.' Both Upadeśa on the Lotus Sutra were written by Bodhisattva Vasubandhu, but their views on Buddha-nature are different, are they contradicting each other? It is only stating the sutra text to make it clearer.
各得教旨，若令一人著《論》，則使諸說咸同，不可所釋大乘盡用對法小義，故知彼《論》自申方等，所以迦葉自悲敗種，至法華會敗種還生，天親即以其《論》申之。若棄如來顯實之文，而滯菩薩弘權之教，偏執之愆莫大，謬申之過可知。
今文品初具足四一，以解貫四，于中先列、次釋。釋中雲「法華論」等者，《論》許此菩薩知一切眾生悉有佛性，故凡見者皆往禮之，此四眾中豈無滅種而妄說之？若其有者，《論》文不說則過在天親，若《唯識》說正乃過在不輕及在於佛。而不先責不輕之過，猶卻以為弘經之人，豈有誤宣誤記之失，令現生后凈六根耶？「正因通亙」等者，性德通於迷悟因果，故緣了云種子本有，還約性德以明二因，以對新熏成修得故，此三為因轉因成果。果中菩提及以涅槃，名為果性，果果性也。若對性辯修，只是修得緣了，至果名為菩提涅槃，了只是智，智名菩提，緣只是斷，斷名涅槃。亦可以性三因至果之時，了名三種菩提，緣名三種涅槃。若云眾生具有因果性者，則五佛性皆在眾生遍一切處，但住因之日果性名因，在果之時攬因名果，名雖互得其法恒如。「初是因緣」等者，初內懷不輕之解等五文是也。「后是圓教」者，約教也。從「見實三昧」去是也。對偏成四、對味則五，以
【現代漢語翻譯】 現代漢語譯本：每個人都領悟了佛陀的教義宗旨。如果讓某個人著寫《論》，就應該使各種不同的說法都趨於一致。不應該用小乘的對法來解釋大乘的精義。由此可知，天親菩薩的《論》是爲了闡述方等經典（指大乘經典）。所以，迦葉（Mahākāśyapa，佛陀十大弟子之一，以頭陀行著稱）才悲嘆自己是敗種（指無法證悟的人），直到《法華經》的法會上，敗種才得以還生。天親菩薩正是用他的《論》來闡述這個道理。如果拋棄如來（Tathāgata，佛陀的稱號之一）顯現真實之義的經文，而執著于菩薩弘揚權巧方便之教，那麼這種片面執著的過失就太大了，錯誤地闡述經典的罪過也是可以想見的。
現在文品一開始就具備了四一（指四種解釋方法和一種中心思想），用以貫穿四諦（指苦、集、滅、道四聖諦）。其中，先列出要點，然後進行解釋。解釋中提到『法華論』等，是因為《論》中認可這位菩薩（指常不輕菩薩，Sadāparibhūta）知道一切眾生都具有佛性（Buddha-dhātu，成佛的可能性），所以凡是見到的人都前去禮拜。這四眾弟子（比丘、比丘尼、優婆塞、優婆夷）中難道沒有斷滅善根而妄加評論的人嗎？如果真有這樣的人，《論》中沒有提及，那麼過錯就在於天親菩薩；如果《唯識論》中說的是正確的，那麼過錯就在於常不輕菩薩以及佛陀。但是，卻不先責備常不輕菩薩的過錯，反而認為他是弘揚經典的人，難道會有錯誤宣說、錯誤記載的過失，從而使現生和後世都能清凈六根嗎？『正因通亙』等，是指性德（指眾生本具的佛性）貫通於迷悟因果。所以，緣了因（指成佛的兩種原因）說是種子本有，還是從性德的角度來闡明二因，用來對應新熏（指後天熏習）而成的修得。這三種（正因、緣因、了因）作為因，轉化因，最終成就果。果中，菩提（Bodhi，覺悟）以及涅槃（Nirvana，寂滅），被稱為果性，是果的自性。如果從性與修的角度來辨析，那麼只是修得的緣了因，到了果位就稱為菩提涅槃，了因只是智慧，智慧名為菩提，緣因只是斷除煩惱，斷除煩惱名為涅槃。也可以說，從性三因到果位的時候，了因名為三種菩提，緣因名為三種涅槃。如果說眾生具有因果性，那麼五佛性（法性、報性、化性、應性、如如智性）都存在於眾生之中，遍佈一切處，只是在住于因位的時候，果性名為因，在果位的時候，攬因名為果，名稱雖然可以互相得到，但是其法恒常如此。『初是因緣』等，最初內心懷有不輕之解等五種文句就是。『后是圓教』，是從教義的角度來說的。從『見實三昧』開始就是。對偏頗之見成就四種功德，對滋味則有五種，用以...
【English Translation】 English version: Each has attained the essence of the teachings. If one person were to write a 『Treatise』 (Śāstra), it should harmonize all the different views. One should not use the small vehicle's (Hīnayāna) Abhidharma (systematic exposition of Buddhist doctrine) to interpret the profound meaning of the Mahāyāna. Therefore, it is known that Vasubandhu's 『Treatise』 is to expound the Vaipulya Sutras (extensive Mahāyāna sutras). That is why Kāśyapa (Mahākāśyapa, one of the Buddha's ten great disciples, known for his ascetic practices) lamented that he was a 『bad seed』 (someone incapable of enlightenment), until at the assembly of the Lotus Sutra, the 『bad seed』 was revived. Vasubandhu used his 『Treatise』 to explain this very principle. If one were to abandon the Buddha's (Tathāgata) words that reveal the true meaning and cling to the Bodhisattva's teachings that promote expedient means, then the fault of such one-sided attachment would be immense, and the sin of misinterpreting the scriptures would be evident.
Now, the beginning of this chapter fully possesses the 『four ones』 (four methods of explanation and one central idea), which are used to connect the Four Noble Truths (suffering, its cause, its cessation, and the path to its cessation). Among them, the main points are first listed, and then explained. The explanation mentions 『Lotus Sutra Treatise』 and so on, because the 『Treatise』 acknowledges that this Bodhisattva (Sadāparibhūta, Never Disparaging Bodhisattva) knows that all sentient beings possess the Buddha-nature (Buddha-dhātu, the potential for Buddhahood), so he goes to pay respects to everyone he sees. Among these four groups of disciples (monks, nuns, laymen, and laywomen), are there not those who have severed their roots of goodness and make reckless comments? If there are such people, and the 『Treatise』 does not mention it, then the fault lies with Vasubandhu; if the 『Consciousness-Only Treatise』 (Vijñānavāda) is correct, then the fault lies with Never Disparaging Bodhisattva and the Buddha. However, instead of first blaming Never Disparaging Bodhisattva, he is still regarded as a person who propagates the scriptures. Could there be mistakes in his proclamations or records, causing him to purify his six senses in this life and the next? 『The true cause pervades』 and so on, refers to the inherent virtue (the Buddha-nature inherent in all beings) that pervades delusion and enlightenment, cause and effect. Therefore, the conditions and understanding (two causes of Buddhahood) are said to be inherent seeds, and the two causes are explained from the perspective of inherent virtue, in order to correspond to the acquired cultivation through new熏習 (habitual influences). These three (true cause, condition cause, understanding cause) serve as causes, transform causes, and ultimately achieve the result. In the result, Bodhi (enlightenment) and Nirvana (cessation of suffering) are called the nature of the result, which is the self-nature of the result. If analyzed from the perspective of inherent nature and cultivation, then only the conditions and understanding that are cultivated are called Bodhi and Nirvana when they reach the result. Understanding is simply wisdom, and wisdom is called Bodhi. Condition is simply the cutting off of afflictions, and the cutting off of afflictions is called Nirvana. It can also be said that from the three causes of inherent nature to the time of the result, understanding is called the three types of Bodhi, and condition is called the three types of Nirvana. If it is said that sentient beings possess the nature of cause and effect, then the five Buddha-natures (Dharma-nature, Reward-nature, Transformation-nature, Response-nature, and Suchness-Wisdom-nature) all exist within sentient beings, pervading all places. It is just that when dwelling in the position of cause, the nature of the result is called the cause, and when in the position of result, the cause is embraced and called the result. Although the names can be mutually obtained, the Dharma is always the same. 『The beginning is the cause and condition』 and so on, refers to the five sentences beginning with the initial thought of Never Disparaging Bodhisattva. 『The latter is the perfect teaching』 is from the perspective of doctrine. It starts from 『seeing the true Samadhi』. Achieving four merits against biased views, and five flavors against tastes, in order to...
余教中必無眾生即佛之言。前既因緣應具四悉，於五文中初二世界，后三餘三，具如序中亦以四一而對四悉。「云云」者，三教對辯今唯在圓。「我昔隨喜獲現生后」者，重明來意，故後文云「臨欲終時具聞威音王佛說法華經，得六根凈更增壽命」，即現報也。「命終之後復值二千億佛，同號日月燈明」，即生報也。「以是因緣復值二千億佛，同號云自在燈王，復值千萬億佛」，即后報也。于現報中獲六根凈，是故弘經其功不淺。說此三益意在流通，昔時不輕三報宛爾，今日豈得不流通耶？有人云：欲顯安樂行威勢無比，我為不輕行安樂行。今謂安樂行者始行弘經，故與不輕其儀十別。何者？彼則安處法座隨問為說，此乃遠見四眾故往禮拜。彼則有所難問方乃為答，此乃瓦行打擲猶強宣之。彼則常好坐禪在空閑處，此乃不專讀誦入眾申通。彼則深愛法者不為多說，此乃被虛妄謗仍強稱揚。彼則初問云何讀說此經，此乃但云流通作佛一句。彼則初修理觀觀十八空，此乃但懷一句作佛之解。彼則化佛親說詮虛空身，此乃虛空身說詮于化事。彼則夢中遠表當獲大果，此乃口宣當得佛因之教。彼則約解髻喻開二乘權，此乃約結緣表一乘之實。彼則以順化故存於軌儀，此乃以逆化故亡于恒跡。彼則列勝行法以取於人，此乃偏引往
【現代漢語翻譯】 現代漢語譯本 我的教義中絕對沒有眾生即是佛的說法。之前已經因為因緣具足四悉檀（四種成就：世界悉檀、各各為人悉檀、對治悉檀、第一義悉檀），在五重玄義（解釋經題的五個方面：釋名、辨體、明宗、論用、判教）中，前兩個是世界悉檀，后三個是其餘三種悉檀，具體情況如序文中所述，也用四一（四悉檀之一）來對應四悉檀。「云云」指的是，三教（儒教、道教、佛教）的對辯現在只在于圓教（佛教天臺宗的最高教義）。 『我昔隨喜獲現生后』，是爲了再次說明來意，所以後面的文字說『臨欲終時具聞威音王佛（過去世的佛）說法華經，得六根凈（眼、耳、鼻、舌、身、意六種感覺器官清凈）更增壽命』，這就是現報（今生得到的果報）。『命終之後復值二千億佛，同號日月燈明（佛名）』，這就是生報（來世得到的果報）。『以是因緣復值二千億佛，同號云自在燈王（佛名），復值千萬億佛』，這就是后報（更往後的未來得到的果報）。在現報中獲得六根清凈，所以弘揚《法華經》的功德不淺。說這三種利益，意在流通（傳播佛法），過去常不輕菩薩（總是輕視他人，最終受到尊敬的菩薩）的三種果報宛然如此，今天怎麼能不流通呢？ 有人說：想要彰顯安樂行（菩薩修行的四種方法之一）的威勢無比，我（指提問者）修的是常不輕菩薩的安樂行。現在我認為安樂行是開始修行弘揚佛法，所以與常不輕菩薩的行為有十種不同。哪十種呢？常不輕菩薩是安住在法座上，隨別人的提問而說法，而安樂行是遠遠地看見四眾（比丘、比丘尼、優婆塞、優婆夷）就前去禮拜。常不輕菩薩是有人提出疑問才回答，而安樂行是被瓦石擊打仍然強行宣講。常不輕菩薩是經常喜歡坐禪，在空閑的地方，而安樂行是不專門讀誦經典，進入大眾之中闡述佛法。常不輕菩薩是對於深深喜愛佛法的人才不多說，而安樂行是被虛妄的誹謗仍然強行稱揚。常不輕菩薩最初問的是如何讀誦解說這部經，而安樂行只是說流通作佛這一句話。常不輕菩薩最初是修習理觀，觀十八空（佛教的空性理論），而安樂行只是懷著一句作佛的理解。常不輕菩薩是化佛（佛的化身）親自宣說詮釋虛空之身，而安樂行是用虛空之身宣說詮釋化身之事。常不輕菩薩是在夢中遙遠地預示將獲得大的果報，而安樂行是口頭宣說當得佛因的教誨。常不輕菩薩是用解開衣襟中的寶珠來比喻開顯二乘（聲聞乘和緣覺乘）的權宜之說，而安樂行是用結緣來表示一乘（佛乘）的真實。常不輕菩薩是爲了順應教化而存在於一定的軌儀之中，而安樂行是爲了逆向教化而捨棄了恒常的行跡。常不輕菩薩是列舉殊勝的修行方法來吸引人，而安樂行是偏重引用往事。
【English Translation】 English version In my teachings, there is absolutely no statement that sentient beings are Buddhas. Previously, due to the complete fulfillment of conditions and causes with the Four Siddhas (four kinds of accomplishments: Lokasiddha, Prithagjanasiddha, Pratipakshasiddha, Paramarthasiddha), in the Five Profound Meanings (five aspects of explaining the title of a sutra: Explanation of Name, Identification of Substance, Clarification of Doctrine, Discussion of Function, Judgment of Teaching), the first two are Lokasiddha, and the latter three are the remaining three Siddhas, as detailed in the preface. It also uses the 'four-one' (one of the Four Siddhas) to correspond to the Four Siddhas. 'Et cetera' refers to the fact that the debate among the Three Teachings (Confucianism, Taoism, and Buddhism) now only lies in the Perfect Teaching (the highest doctrine of the Tiantai school of Buddhism). 'I once rejoiced and obtained present life afterwards' is to reiterate the intention, so the following text says, 'Near the end of life, I fully heard the Lotus Sutra preached by Buddha Awesome Sound King (a Buddha of the past), attained purity of the six senses (eyes, ears, nose, tongue, body, and mind are purified) and increased lifespan,' which is the present reward (karmic reward received in this life). 'After the end of life, I again encountered two billion Buddhas, with the same name Sun Moon Light (Buddha's name),' which is the birth reward (karmic reward received in the next life). 'Because of this cause and condition, I again encountered two billion Buddhas, with the same name Cloud Freedom Light King (Buddha's name), and again encountered ten million trillion Buddhas,' which is the subsequent reward (karmic reward received in the distant future). Obtaining purity of the six senses in the present reward, therefore, the merit of propagating the Lotus Sutra is not shallow. Speaking of these three benefits is intended for circulation (spreading the Dharma). The three rewards of Sadāparibhūta Bodhisattva (a Bodhisattva who always despised others but was eventually respected) in the past are just like this, so how can we not circulate it today? Some say: wanting to highlight the unparalleled power of the Practice of Peaceful and Joyful Living (one of the four practices of a Bodhisattva), I (referring to the questioner) am practicing the Practice of Peaceful and Joyful Living of Sadāparibhūta Bodhisattva. Now I think that the Practice of Peaceful and Joyful Living is the beginning of practicing and propagating the Dharma, so it has ten differences from the behavior of Sadāparibhūta Bodhisattva. What are the ten? Sadāparibhūta Bodhisattva dwells on the Dharma seat and speaks according to others' questions, while the Practice of Peaceful and Joyful Living goes to prostrate before the four assemblies (bhikshus, bhikshunis, upasakas, upasikas) from afar. Sadāparibhūta Bodhisattva only answers when someone asks a question, while the Practice of Peaceful and Joyful Living forcefully preaches even when being hit by tiles and stones. Sadāparibhūta Bodhisattva often likes to meditate and stays in secluded places, while the Practice of Peaceful and Joyful Living does not specialize in reciting scriptures but enters the masses to expound the Dharma. Sadāparibhūta Bodhisattva does not say much to those who deeply love the Dharma, while the Practice of Peaceful and Joyful Living forcefully praises even when being falsely slandered. Sadāparibhūta Bodhisattva initially asks how to read and explain this sutra, while the Practice of Peaceful and Joyful Living only says the phrase 'circulate and become a Buddha.' Sadāparibhūta Bodhisattva initially cultivates the contemplation of principle, contemplating the Eighteen Emptinesses (Buddhist theory of emptiness), while the Practice of Peaceful and Joyful Living only cherishes the understanding of the phrase 'become a Buddha.' Sadāparibhūta Bodhisattva is the transformation Buddha (manifestation of a Buddha) personally speaking to explain the body of emptiness, while the Practice of Peaceful and Joyful Living uses the body of emptiness to speak to explain the affairs of transformation. Sadāparibhūta Bodhisattva remotely indicates in a dream that great rewards will be obtained, while the Practice of Peaceful and Joyful Living verbally proclaims the teachings of obtaining the cause of Buddhahood. Sadāparibhūta Bodhisattva uses the analogy of untying the jewel in the robe to reveal the expedient teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), while the Practice of Peaceful and Joyful Living uses establishing connections to represent the reality of the One Vehicle (Buddhayāna). Sadāparibhūta Bodhisattva exists within certain rules and rituals in order to conform to the teachings, while the Practice of Peaceful and Joyful Living abandons constant traces in order to teach in reverse. Sadāparibhūta Bodhisattva lists superior practices to attract people, while the Practice of Peaceful and Joyful Living focuses on quoting past events.
人以通勝法。
「事本本事」者，通舉往昔威音王佛為不輕事之本，名為「事本」。于中別以最初威音佛時不輕之事，故云「本事」。「得正說之宏宗」等者，先標兩句，「名常」下釋此二句，先釋初句，次「不輕深敬」下釋次句。「宏」寬大也。「宗」尊高也。本跡二文四一三性，正說大宗不過實相，實相只是常住佛性，此指宗極之宗，非宗體之宗。一代雖說或兼或帶或純小教，或雜助門或抑或覆，文寬事廣，教教不同味味意別，不輕但宣二十四字，有標有釋具述因果，因既三性果即三德，況以四一兼益自他，直指二因以為不輕所宣之法，故云「宏宗」。顯實之宗不出四一，四一一一隻是三故，故今還依四一消文。
于中先釋四一宏宗，次引文判位，三「隨喜」下明隨喜意，四「敬人」下結隨喜意。初文中二：先表跡門顯實，次表本門開近。前明法師隨喜，示佛滅后聞弘經者所說之益；此引過去弘者聞者俱獲大功。若弘若聞皆雙及本跡，豈獨直云作佛而已，故須皆約二門釋之，方稱不輕所宣，乃會威音所演，可與五品之理合，后得六根而有歸，具聞之言全表本跡，況法華之號不專一門？先表跡中雲「名常不輕是人一」等者，應委將文相用消四一，令合此文旨。雖上慢者為之立名，已是菩薩行愿所感，故
【現代漢語翻譯】 現代漢語譯本：人們通過通勝法來理解事物。
『事本本事』指的是，總括來說，以過去威音王佛（過去佛名）為不輕菩薩（總是尊敬他人，認為他人皆可成佛的菩薩）行事的根本，這被稱為『事本』。其中特別以最初威音王佛時代不輕菩薩的事蹟，所以說是『本事』。『得正說之宏宗』等，先標出兩句，『名常』以下解釋這兩句，先解釋第一句，然後『不輕深敬』以下解釋第二句。『宏』是寬大的意思。『宗』是尊高的意思。本跡二文（指法華經中的本門和跡門）的四一三性（四種因緣，一實相，三種佛性），正說的大宗不出實相（諸法真實不虛的體性），實相只是常住佛性（永恒不變的佛的本性），這裡指的是宗極之宗，不是宗體之宗。一代時期的說法，或者兼顧或者帶有或者純粹是小乘教義，或者混雜著輔助法門，或者壓抑或者覆蓋，文義寬泛，事理廣大，教義教義不同，意味意味各異，不輕菩薩只是宣說二十四個字（『我深敬汝等，不敢輕視汝等，汝等皆當作佛』），有標示有解釋，完整地敘述了因果，因是三性（三種佛性），果就是三德（法身德、般若德、解脫德），何況以四種因緣兼顧利益自己和他人，直接指出二因（正因和緣因）作為不輕菩薩所宣說的法，所以說是『宏宗』。顯現真實的宗義不出四種因緣，四種因緣的每一個都只是三性，所以現在仍然依照四種因緣來消解文義。
其中先解釋四一宏宗，然後引用經文來判定位次，第三『隨喜』以下說明隨喜的意義，第四『敬人』以下總結隨喜的意義。最初的文中有兩點：先表明跡門顯現真實，然後表明本門開啟近處。前面說明法師隨喜，顯示佛滅度后聽聞弘揚經典的人所說的利益；這裡引用過去弘揚者和聽聞者都獲得巨大功德。無論是弘揚還是聽聞，都同時涉及本門和跡門，豈止是直接說成佛而已，所以必須都按照二門來解釋，才符合不輕菩薩所宣說的，乃是契合威音王佛所演說的，可以與五品之理相合，後來得到六根清凈而有所歸宿，具足聽聞的言語完全表明本門和跡門，何況《法華經》的名稱不專指一門？先表明跡門中說『名常不輕是人一』等，應該詳細地將文句的含義用來消解四種因緣，使之符合這段文字的宗旨。即使是上慢的人為他立名，也已經是菩薩行愿所感召的，所以
【English Translation】 English version: People understand things through the Tong Sheng method (a method of understanding).
'Shi Ben Ben Shi' refers to, in general, taking the past Wei Yin Wang Buddha (name of a past Buddha) as the basis for Sadāparibhūta Bodhisattva's (a bodhisattva who always respects others, believing that everyone can become a Buddha) actions, which is called 'Shi Ben'. Among them, especially the deeds of Sadāparibhūta Bodhisattva in the time of the very first Wei Yin Wang Buddha, so it is said to be 'Ben Shi'. 'De Zheng Shuo Zhi Hong Zong' and so on, first mark two sentences, 'Ming Chang' and below explain these two sentences, first explain the first sentence, and then 'Bu Qing Shen Jing' and below explain the second sentence. 'Hong' means broad. 'Zong' means noble. The four causes and conditions, one reality, and three Buddha-natures of the two texts of the Original and Manifestation (referring to the Original Gate and Manifestation Gate in the Lotus Sutra), the great principle of the correct teaching does not go beyond the true aspect of all dharmas (the true and unchanging nature of all phenomena), and the true aspect is just the permanent Buddha-nature (the eternal and unchanging nature of the Buddha), which refers to the Zong of the ultimate principle, not the Zong of the essence. The teachings of a generation, either comprehensive or with or purely Hinayana teachings, or mixed with auxiliary methods, or suppressed or covered, the text is broad, the matter is vast, the teachings are different, the meanings are different, Sadāparibhūta Bodhisattva only proclaims twenty-four characters ('I deeply respect you, I dare not despise you, you will all become Buddhas'), with signs and explanations, fully describing the cause and effect, the cause is the three natures (three Buddha-natures), and the effect is the three virtues (Dharmakaya virtue, Prajna virtue, Liberation virtue), moreover, the four causes and conditions benefit both oneself and others, directly pointing out the two causes (direct cause and conditional cause) as the Dharma proclaimed by Sadāparibhūta Bodhisattva, so it is said to be 'Hong Zong'. The manifestation of the true principle does not go beyond the four causes and conditions, and each of the four causes and conditions is only the three natures, so now we still follow the four causes and conditions to dissolve the meaning of the text.
Among them, first explain the four causes and conditions of Hong Zong, then quote the scriptures to determine the position, the third 'Sui Xi' below explains the meaning of rejoicing, and the fourth 'Jing Ren' below summarizes the meaning of rejoicing. There are two points in the initial text: first, it shows the manifestation gate revealing the truth, and then it shows the original gate opening the near. The previous explanation of the Dharma master's rejoicing shows the benefits spoken by those who hear and promote the scriptures after the Buddha's extinction; here it quotes that both the promoter and the listener in the past have obtained great merit. Whether it is promoting or listening, both involve the original gate and the manifestation gate, not just directly saying becoming a Buddha, so it must be explained according to the two gates to conform to what Sadāparibhūta Bodhisattva proclaimed, which is in line with what Wei Yin Wang Buddha expounded, and can be combined with the principle of the five grades, and later obtain the purification of the six senses and have a destination, and the words of complete hearing fully indicate the original gate and the manifestation gate, moreover, the name of the Lotus Sutra does not refer to one gate exclusively? First, it is stated in the manifestation gate that 'the name is Sadāparibhūta, this person is one', etc., and the meaning of the sentences should be used in detail to dissolve the four causes and conditions, so that it conforms to the purpose of this text. Even if the arrogant people give him a name, it is already inspired by the vows and actions of the Bodhisattva, so
使銘者冥會其事。「從乃至遠見表本四一」者，只是以遠而表于遠，乃至不輕自有本地之四一也。故使未堪顯本，乃以遠住表之。跡中顯實尚以跡四而強毒之，況複本實能即受耶？跡顯而本密，故知四一是經宏宗。
次引證判位中雲「不專」等者，顯不讀誦故以不輕為專而云「但禮」，以入位之法不獨五種法師，或自或他若信若法，或冥或顯或廣或略，故只宣一句，功莫大焉。故今文判屬隨喜位，為六根之親因。有人云：不專是雜。今謂但顯不雜，不專對專。有人問：何故禮俗？今為答之。菩薩化緣法無一準，唯利是務故設斯儀，見眾生理與果理等，故禮生禮佛其源不殊，此自行也。欲令眾生生慕果愿，果愿者何？我等但理彼尚故禮，況證果理而不尊高。又云：「汝等皆行菩薩道當得作佛」，豈非擊我令修圓因，此約現在順從者也，亦信行也，亦法行也。夫益有冥顯，顯近冥遠，遠如勝意現雖不受，聲納於懷，由謗罵之辜墮于惡道，聞順從之力還遇不輕，乃至今日還令會入，以是義故上慢尚成遠因，聞信寧無現益？故譭謗者成毒鼓因，廣略準知。自行莊嚴化功歸己，自他熏瑩故凈六根。有人此中引《大經》中禮知法者，及《凈名》中比丘禮俗。此義不然。《涅槃》常儀顯敬法之志，從彼請益故忘情禮下；《凈名
【現代漢語翻譯】 現代漢語譯本：使銘記此事的人能夠深刻領會其中的道理。所謂『從乃至遠見表本四一』，只是因為從遠處觀察，所以用遠處的事物來象徵本源的四一之理。甚至連不輕菩薩（Sadāparibhūta）也並非一開始就完全顯現其本地的四一之理。因此，爲了讓那些尚未堪能顯現本源的人，才用住在遠處的方式來象徵。在跡門中顯現真實，尚且要用跡門的四種教化來勉強調伏眾生，更何況是本門的真實能夠立即接受呢？跡門顯現而本門隱秘，所以知道四一之理是《法華經》（Saddharma-puṇḍarīka-sūtra）弘揚的宗旨。
其次，引用經文來判定位次時說『不專』等，是說因為不讀誦經典，所以認為專心致志于不輕菩薩的行持就是『但禮』。進入位次的方法不只是五種法師（dharma-bhāṇaka），無論是自己還是他人，無論是信仰還是法，無論是暗中還是顯現，無論是廣泛還是簡略，所以僅僅宣說一句佛法，功德也是非常大的。因此，本文判定位次屬於隨喜位，是六根清凈的親因。有人說：『不專』就是雜亂。我認為只是顯現不雜亂，『不專』是相對於『專』而言的。有人問：為什麼要禮拜世俗之人？現在是爲了回答這個問題。菩薩（bodhisattva）教化眾生的方法沒有一定的準則，唯一的目標就是利益眾生，所以才設立這種儀軌。見到眾生的理性與佛果的理性是相同的，所以禮拜眾生與禮拜佛陀，其根源並沒有什麼不同，這是自行。想要讓眾生生起羨慕佛果的願望，什麼是佛果的願望呢？我們只是禮拜他們，他們尚且如此恭敬，更何況是證得佛果的理性而不尊敬推崇呢？又說：『你們都將行菩薩道，當得作佛』，這難道不是敲打我們，讓我們修習圓滿的因地嗎？這是就現在順從的人而言的，也是信行，也是法行。利益有暗中和顯現之分，顯現的利益近，暗中的利益遠。遠的利益就像勝意菩薩（Śreṇyā）現在雖然沒有接受，但聲音已經納入心中。由於誹謗的罪過，墮入惡道，聽到順從的力量，又遇到不輕菩薩，乃至今日還讓他領會進入佛道。因為這個緣故，上慢的人尚且能成就遠因，聽到信仰難道沒有現在的利益嗎？所以譭謗的人成就毒鼓之因，廣泛和簡略可以類推得知。自行莊嚴，將教化的功德歸於自己，自己和他人互相薰陶，所以清凈六根。有人在此處引用《大般涅槃經》（Mahāparinirvāṇa-sūtra）中禮拜知法者，以及《維摩詰經》（Vimalakīrti-nirdeśa-sūtra）中比丘（bhikṣu）禮拜世俗之人。這種說法是不對的。《涅槃經》的常儀是顯現敬法的志向，因為向他們請教，所以忘情地禮下；《維摩詰經》
【English Translation】 English version: It enables those who inscribe this to deeply understand its meaning. The so-called 'From even distant observation, it signifies the original four ones' simply means that from a distant perspective, distant things are used to symbolize the original four ones principle. Even Sadāparibhūta (Never Disparaging Bodhisattva) did not initially fully manifest the four ones principle of his original ground. Therefore, to enable those who are not yet capable of revealing the original ground, it is symbolized by residing in the distance. In the trace gate, to reveal the truth, the four teachings of the trace gate are still used to reluctantly subdue sentient beings. How much more so can the truth of the original gate be immediately accepted? The trace gate is manifest, while the original gate is secret. Therefore, it is known that the four ones principle is the doctrine propagated by the Lotus Sutra (Saddharma-puṇḍarīka-sūtra).
Secondly, when quoting scriptures to determine the position, the phrase 'not exclusively' indicates that because they do not recite the scriptures, they consider focusing on the practice of Never Disparaging Bodhisattva as 'only bowing'. The method of entering the position is not limited to the five types of Dharma masters (dharma-bhāṇaka). Whether it is oneself or others, whether it is faith or Dharma, whether it is secretly or openly, whether it is extensive or brief, even just proclaiming a single phrase of the Dharma has immense merit. Therefore, this text determines the position as belonging to the Joyful Acceptance position, which is the direct cause of purifying the six senses. Some say: 'Not exclusively' means mixed. I say it only reveals non-mixture; 'not exclusively' is relative to 'exclusively'. Some ask: Why bow to laypeople? Now, this is to answer that question. The methods of Bodhisattvas (bodhisattva) in teaching sentient beings have no fixed rules. The only goal is to benefit sentient beings, so this ritual is established. Seeing that the rationality of sentient beings is the same as the rationality of Buddhahood, therefore bowing to sentient beings and bowing to the Buddha have no different origins. This is self-practice. Wanting to make sentient beings generate the desire to admire the fruit of Buddhahood, what is the desire for the fruit of Buddhahood? We only bow to them, and they are still so respectful. How much more so should we respect and revere the rationality of attaining Buddhahood? It is also said: 'You will all practice the Bodhisattva path and attain Buddhahood.' Isn't this striking us, making us cultivate the perfect cause? This is in terms of those who are obedient now. It is also the practice of faith, and it is also the practice of Dharma. Benefits are divided into hidden and manifest. Manifest benefits are near, and hidden benefits are far. Distant benefits are like Śreṇyā Bodhisattva, who, although not accepting it now, has already taken the sound into his heart. Due to the sin of slander, he fell into the evil paths. Hearing the power of obedience, he encountered Never Disparaging Bodhisattva again, and even today, he is still allowed to understand and enter the Buddha's path. Because of this reason, even arrogant people can achieve a distant cause. How can hearing faith not have present benefits? Therefore, those who slander create the cause of the poisonous drum. The extensive and the brief can be inferred. Self-practice is adorned, and the merit of teaching is attributed to oneself. Self and others mutually influence, so the six senses are purified. Some people here quote the bowing to those who know the Dharma in the Mahāparinirvāṇa-sūtra (Great Nirvana Sutra), and the bhikṣu (monk) bowing to laypeople in the Vimalakīrti-nirdeśa-sūtra (Vimalakirti Sutra). This statement is incorrect. The constant ritual of the Nirvana Sutra is to reveal the aspiration to respect the Dharma. Because they are asking for instruction from them, they forget themselves and bow down; the Vimalakirti Sutra
》聞法已獲重恩，故忘犯設敬不存恒則。若大乘正義出俗恒則，亦無令道而禮于俗，不輕立行咸異於斯，不為宣通大小非教。有人云：菩薩不作是禮即是有犯。今謂有犯須準科條，《梵網》無文小乃無制。又云：菩薩于性罪必護，于遮罪有越。今謂于遮必越，越名持不？越不名持，破非菩薩。忘犯濟物貴在物安，若也物安何簡遮性？今禮四眾濟眾何辜？故大小二乘咸遮禮俗，禮尚不受濟義不成。
三「隨喜」下約人約法明隨喜意者，必具三因，安樂是總、三因是別，故云「皆一實相」，又云「皆有三因」。「讀誦」下別釋三因。「不輕深敬」下釋流通之妙益句也。于中初正約三四以示流通，「如此」下結成。初文者，若得三法弘經之軌，則自他咸濟，當知三法雖順前品，其實即是此品三因，故復亦對四安樂行，四安樂行準前可知。「不受四一」者，應將罵等委消不受四一之相，本地亦然。文但略對經而已。「不輕以大而強」下「云云」者，為唱令聞故也。應釋強毒以作當來聞法之相，具如經文后時得益者也。「意業凈」下「云云」者，應釋三業對三力相，復應更對衣座室等。神通，室也。說辯，座也。善寂，衣也。廣對一切，準此可見。「毀者」等者，即生隨從尚猶墮苦，是則擊信毀之二鼓，為生后之兩因。
【現代漢語翻譯】 現代漢語譯本：聽聞佛法已經獲得了很深的恩惠，所以忘記了可能觸犯的規矩，沒有保持應有的恭敬和恒常的法則。如果大乘佛法的正義超出了世俗的恒常法則，也不應該讓修道之人向世俗之人行禮，不輕視地建立行為，都與這些（世俗法則）不同，不爲了宣揚流通大乘和小乘的非正統教義。有人說：『菩薩不作這些禮節就是有違犯。』我認為是否有違犯需要按照戒律條文來判斷，《梵網經》中沒有相關條文，小乘戒律中也沒有這樣的規定。又有人說：『菩薩對於自性罪必定守護，對於遮罪可能會違越。』我認為對於遮罪必定違越，違越能叫做持戒嗎？違越不能叫做持戒，違背了就不是菩薩。忘記（世俗禮節）觸犯（規矩），救濟眾生，最重要的是讓眾生得到安寧，如果眾生能夠得到安寧，為什麼還要區分遮罪和自性罪呢？現在（菩薩）向四眾弟子行禮，救濟大眾有什麼過錯呢？所以大乘和小乘都禁止（出家人）向世俗之人行禮，如果禮節尚且不接受，救濟眾生的意義就無法實現。
第三段，在『隨喜』之後，從人和法的角度說明隨喜的意義，必須具備三種原因，安樂是總的，三種原因是分別的，所以說『都是一實相』，又說『都有三種原因』。『讀誦』之後分別解釋三種原因。『不輕慢，深深地恭敬』之後解釋流通的微妙利益。其中，首先正式地用三和四來表示流通，『如此』之後進行總結。第一段文字，如果得到了弘揚佛經的三種方法，那麼自己和他人都能得到救濟，應當知道這三種方法雖然順應前面的品，但實際上就是這一品中的三種原因，所以又對應四安樂行，四安樂行可以參照前面（的內容）來理解。『不受四一』，應該將罵等委屈消除，不受四一之相，本地也是這樣。文字只是簡略地對應了經文而已。『不因為（自己）強大而強迫（他人）』之後『云云』，是爲了唱令（他人）聽聞的緣故。應該解釋強毒，作為將來聽聞佛法的徵兆，具體就像經文後面所說的，將來能夠得到利益的人。『意業清凈』之後『云云』，應該解釋三業對應三力相，又應該對應衣服、座位、房間等。神通，是房間。說法的辯才，是座位。善良寂靜，是衣服。廣泛地對應一切，參照這個就可以理解。『譭謗的人』等等，即使是隨從（譭謗的人）尚且會墮入痛苦，這就是敲擊了信仰和譭謗的兩種鼓，作為產生（墮入痛苦）的兩種原因。
【English Translation】 English version: Having heard the Dharma and received profound grace, one may forget potential transgressions, failing to maintain due respect and constant principles. If the true meaning of Mahayana Buddhism transcends mundane constant principles, it should not compel those who cultivate the path to bow to laypeople. Establishing conduct without belittlement differs entirely from these (mundane principles), and it is not for the sake of propagating non-orthodox teachings of Mahayana and Hinayana. Some say, 'A Bodhisattva who does not perform these prostrations is in violation.' I believe that whether there is a violation must be judged according to the precepts. There is no such provision in the Brahmajala Sutra (Fanwang Jing 梵網經, Brahma's Net Sutra), and there is no such restriction in the Hinayana precepts. Others say, 'A Bodhisattva must protect against inherent sins but may transgress against prohibitive sins.' I believe that necessarily transgressing against prohibitive sins, can transgression be called upholding the precepts? Transgression cannot be called upholding the precepts; violating them is not the act of a Bodhisattva. Forgetting (mundane etiquette) and transgressing (rules) to benefit beings, the most important thing is to bring peace to beings. If beings can attain peace, why distinguish between prohibitive and inherent sins? Now, (a Bodhisattva) bows to the fourfold assembly (sizhong dizi 四眾弟子, refers to the four groups of Buddhist followers: monks, nuns, laymen, and laywomen), what fault is there in benefiting the masses? Therefore, both Mahayana and Hinayana prohibit (monastics) from bowing to laypeople. If even etiquette is not accepted, the meaning of benefiting beings cannot be realized.
In the third paragraph, after 'rejoicing,' the meaning of rejoicing is explained from the perspective of people and Dharma. It must possess three causes. Peace and happiness are the general, and the three causes are the specific. Therefore, it is said, 'All are the one true aspect,' and it is also said, 'All have three causes.' After 'reading and reciting,' the three causes are explained separately. After 'not belittling, deeply respecting,' the subtle benefits of circulation are explained. Among them, first, the circulation is formally indicated by three and four, and after 'thus,' it is concluded. The first passage states that if one obtains the three methods for propagating the scriptures, then both oneself and others can be saved. It should be known that although these three methods comply with the previous chapter, they are actually the three causes in this chapter. Therefore, they also correspond to the four peaceful practices (si anle xing 四安樂行, the four practices that lead to peace and happiness), which can be understood by referring to the previous (content). 'Not accepting the four ones' means that one should eliminate grievances such as curses and not accept the appearance of the four ones. The local (context) is also the same. The text only briefly corresponds to the scripture. After 'not forcing (others) because of (one's own) strength,' 'etc.' is for the sake of proclaiming (to others) to hear. One should explain the strong poison as a sign of hearing the Dharma in the future, just as the scripture says later, those who can benefit in the future. After 'purity of mind karma,' 'etc.,' one should explain the correspondence of the three karmas to the three powers, and one should also correspond to clothing, seats, rooms, etc. Supernatural power is the room. Eloquence in preaching is the seat. Goodness and tranquility are the clothing. To correspond broadly to everything, one can understand this by referring to this. 'Those who slander,' etc., even those who follow (the slanderers) will still fall into suffering. This is like striking the two drums of faith and slander, as the two causes for generating (falling into suffering).
問：
若因謗墮苦，菩薩何故為作苦因？
答：
其無善因不謗亦墮，因謗墮惡必由得益，如人倒地還從地起，故以正謗接于邪墮。「務當勤習五種行」者，五種法師行也。偈文但云初十五行半頌果報，后四行勸持，準此頌文應云不頌雙指，唯頌雙開雙勸二文。初雙開中，長行文二，事本、本事。今一行半總頌事本，闕劫國等，次頌本事。長行有三，今初一行半頌雙標二人，次二行半明得失，初一行半得，次半行失，次半行重明得，次「其罪」下十行明信毀果報及結會古今。「乃至定謂」等者，此乃不專判于邪外，佛權實教執皆名著。「牛皮」等如《止觀》第五記。以著心著無著教，如牛皮等向日加堅。亡失正法猶如損體，故稟方便教者，于外凡位並未免謗，故有不受不輕圓實之言。
釋如來神力品
釋品名者，「如來」上壽量品釋，「神力」者，神在於內即體宗也。「力」名干用，即是用也。佛說本跡口輪力用已竟於前，今復身輪現此勝用，令眾流通本跡之教，故云「體深力大」。「此字」下別明來意。「自此」下總名來意。初所對眾中言「一切」指他方、「舊住」指本化者，應非四眾八部也。故「一切」者，即從「及諸」已下文是。
「十神力」者，前五正明現在流
通本跡，后五總表未來不已。又前五中初一令眾總信本跡，次四即是現在四一。第二表二門理一，智家之境故云智境。第三表二門教暢，即是教一。第四表二門入實，即是人一。第五表二門破惑，即是行一。第六門中既指五千、被移、失心三類人者，如此三例即是滅后得益之人。所言「機」者，機義當總，總于未來四一故也，即是得於四一之益。下去四相別表未來四一，文自結名，但各述其要令成一也。所以四但云一不言本跡者，在未來故，尚未入實誰論其本？若見實者亦見其本，故總結云「表現表將」。「將」猶當也。
初五文中一一皆有跡、本、流通三相。初文先標，「今經」下敘前跡說開顯，「內秘」下敘前開跡顯本，「明三世」下明中間用，「福德人」下初神力意。第二文者先標今神用所表，「上白毫」下敘于跡門神用表同，境智合故初見一理。「今本門」下牒向表意，由見遠理故使增道損生至於鄰極。「分身」等者，此相既同，各于其土利益亦爾。第三文者，先標名辯意述相，「四十餘」下正述表跡，「欲以」下明表本意。言「具二」者，事即本跡付他令通於未來世。第四文者，初標名辯意，「隨喜」下表跡益，「隨喜圓道」下表本益，「隨喜諸菩薩」下表流通益，「此一」下流通功能。第五文者雖
【現代漢語翻譯】 現代漢語譯本：貫通權實之本跡，后五重總括未來之四一（四種統一）。又前五重中，第一重使大眾總信權實之本跡，后四重即是現在的四一。第二重表述二門（權門、實門）之理統一，是智慧之家的境界，所以說是智境。第三重表述二門之教義暢通，即是教一。第四重表述二門入于真實，即是人一。第五重表述二門破除迷惑，即是行一。第六重中既然指出了五千人、被移之人、失心之人這三類人，那麼這三種情況就是指滅度之後得到利益的人。所說的『機』，機的含義應當是總括，總括未來的四一，也就是得到四一的利益。接下來的四相分別表述未來的四一，文句自己總結名稱，但各自陳述其要點使之成為統一。所以四重只說一而不說本跡，是因為在未來，尚未入于真實，誰會論及其本？如果見到真實，也就見到了其本，所以總結說『表現表將』。『將』是『應當』的意思。
最初的五重文中，每一重都有權、實、流通三相。第一重文先標明，『今經』下敘述前面權門之說開顯，『內秘』下敘述前面開權顯實，『明三世』下說明中間的作用，『福德人』下是最初的神力之意。第二重文先標明現在神力所表述的，『上白毫』下敘述在權門神力表述相同，境與智合，所以最初見到一理。『今本門』下陳述向來表述的意義，由於見到深遠的道理，所以使增長道業，減少生死，達到鄰近究竟之境。『分身』等，這種相既然相同，各自在其國土利益眾生也是如此。第三重文，先標明名稱辨別意義陳述相狀，『四十餘』下正式陳述表述權門，『欲以』下說明表述實本的意義。說『具二』，事情就是權實之本跡交付給他人，使之通達于未來世。第四重文，先標明名稱辨別意義，『隨喜』下表述權門之益，『隨喜圓道』下表述實本之益，『隨喜諸菩薩』下表述流通之益，『此一』下是流通的功能。第五重文雖然
【English Translation】 English version: Comprehending the root and trace (本跡), the latter five comprehensively represent the future Four Unities (四一). Furthermore, within the former five, the first enables the assembly to generally believe in the root and trace, while the subsequent four represent the present Four Unities. The second represents the unity of the principles of the two gates (expedient and real), which is the realm of the wise, hence it is called the realm of wisdom (智境). The third represents the unobstructed propagation of the teachings of the two gates, which is the unity of teachings (教一). The fourth represents the entry into reality through the two gates, which is the unity of people (人一). The fifth represents the eradication of delusion through the two gates, which is the unity of practice (行一). The sixth, in pointing out the three types of people – the five thousand, those who withdrew, and those who lost their minds – these three examples refer to those who benefit after the extinction (of the Buddha). The term 'capacity' (機) should be understood comprehensively, encompassing the future Four Unities, which is to say, obtaining the benefit of the Four Unities. The following four aspects separately represent the future Four Unities, with the text itself concluding the names, but each stating its essentials to form a unity. The reason why the four only speak of unity (一) and not of root and trace is because it is in the future, and before entering reality, who would discuss its root? If one sees reality, one also sees its root, hence the conclusion says 'manifesting the expression and manifesting the intention.' 'Intention' (將) means 'should be'.
In the initial five sections, each has the three aspects of trace, root, and propagation. The first section first marks it, and 'this sutra' (今經) below narrates the opening and revealing of the trace teachings, 'inner secret' (內秘) below narrates the opening of the trace and revealing of the root, 'clarifying the three worlds' (明三世) below clarifies the function in between, and 'people of merit' (福德人) below is the initial meaning of divine power. The second section first marks what the present divine power represents, and 'upper white hair' (上白毫) below narrates the similarity expressed by the divine power in the trace gate, the realm and wisdom combining, hence initially seeing the one principle. 'Now the root gate' (今本門) below states the intended meaning, because of seeing the far-reaching principle, it causes the increase of the path and the decrease of birth and death, reaching the extreme proximity. 'Emanations' (分身) etc., since this aspect is the same, each benefits beings in their respective lands in the same way. The third section first marks the name, distinguishes the meaning, and narrates the appearance, 'forty years' (四十餘) below formally narrates the expression of the trace, 'wishing to' (欲以) below clarifies the meaning of expressing the root. Saying 'possessing two' (具二) means that the matter is the root and trace being entrusted to others, enabling it to be communicated to future generations. The fourth section first marks the name and distinguishes the meaning, 'joyful acceptance' (隨喜) below expresses the benefit of the trace, 'joyful acceptance of the perfect path' (隨喜圓道) below expresses the benefit of the root, 'joyful acceptance of all Bodhisattvas' (隨喜諸菩薩) below expresses the benefit of propagation, 'this one' (此一) below is the function of propagation. The fifth section, although
不分本跡，一文兼諸下五可知。結要有四句者，本跡二門各有宗用，二門之體兩處不殊，名冠此三而總於三，一部之要豈過於此？故總攬之以成流通。「八自在」者，如《止觀》記。「經中要說」等者，敘今意也。「道場釋上甚深事」者，事是因果，今道場是果，果必有因。「以菩提釋藏」者，菩提是能契之智，必有所照之境，境即秘藏，以能顯所也。「以轉法輪釋一切法」者，有所轉法，法必有名。「以涅槃釋力用」者，滿理釋權疑，唱滅釋近疑，宗雖近遠同名因果，不復別判。「阿含」者，借小證大，彼則從事今借證理，開小即大故可為證。頌文初頌十神力中但有五者，闕后五也。前五現見逐要存之，前後二五現未異耳。舉現例未，是故略之。「囑累下二行總頌四法」者，但云囑累至得邊際具含四義，四義皆是無邊際故。「能持」下別頌者，初一偈半中言一切法者，不出能化能證所化故也。無二乘故，不兼帶故，其法秘妙。「令我」下二偈頌神力者，既云歡喜，即是用暢。次一偈頌秘要者，名同易見。「于諸法」下頌深事者，教化諸菩薩畢竟住一乘，乘是因果。后一偈半頌總結者，總結四法。言「若能持」持四法也。
法華文句記卷第十(中)
法華文句記卷第十(下)
唐天臺沙門湛然述
【現代漢語翻譯】 現代漢語譯本：不分本跡，一文可以兼顧諸下五重玄義可知。總結要義有四句，是因為本門和跡門各有其宗和用，兩門之體在兩處並無差別，以『名』冠於此三者而總括這三者，一部《法華經》的要義難道還有比這更重要的嗎？所以總攬全域性以成就流通。『八自在』，如《止觀》中所記載。『經中要說』等，是敘述現在的意旨。『道場解釋甚深事』，『事』指的是因和果，現在所處的道場是果，有果必有因。『以菩提解釋秘藏』，菩提是能契合真理的智慧，必然有所照見的境界，這個境界就是秘藏，用能照見的智慧來顯發所照見的境界。『以轉法輪解釋一切法』，有所轉動的法，法必然有名相。『以涅槃解釋力用』，圓滿的真理可以解釋權宜之說帶來的疑惑，宣唱寂滅可以解釋對近處的疑惑，宗雖然有遠近之分，但都同樣名為因果，不再需要另外判別。『阿含』，是借用小乘來證明大乘，小乘是從事相上入手，現在借用小乘來證明理體，開啟小乘即是大乘，所以可以作為證明。頌文最初頌揚十神力中只有五種，是缺少了後面的五種。前面的五種是現見的，所以根據要點保留了下來，前後兩組五種神力只是現見和未現見的區別而已。舉出現見的例子就可以類推未現見的，所以省略了。『囑累下二行總頌四法』，只是說從囑累到得邊際就包含了四種含義，這四種含義都是沒有邊際的。『能持』下分別頌揚，最初一偈半中說的一切法，沒有超出能教化、能證悟和所教化的範圍。因為沒有二乘，所以不兼帶二乘，這種法是秘妙的。『令我』下兩偈頌揚神力，既然說是歡喜，就是用處通暢。接下來一偈頌揚秘要，名相相同容易理解。『于諸法』下頌揚甚深之事，教化諸菩薩最終安住於一乘，一乘是因果。後面一偈半頌揚總結，總結了四法。說『若能持』，就是能持四法。 《法華文句記》卷第十(中) 《法華文句記》卷第十(下) 唐天臺沙門湛然 述
【English Translation】 English version: Not distinguishing between the original (本 - hon) and the manifested (跡 - shaku), one passage can encompass the five profound meanings below. The summary of essentials has four phrases because the Original Gate (本門 - honmon) and the Manifested Gate (跡門 - shakumon) each have their own doctrine (宗 - shu) and function (用 - yu). The essence (體 - tai) of the two gates is not different in the two places. 'Name' (名 - myō) is placed above these three to encompass them. Could there be anything more important than this for the essentials of the entire Lotus Sutra? Therefore, grasp the whole to accomplish its propagation. The 'Eight Attainments' (八自在 - hachi jizai) are as recorded in the Mohe Zhiguan (《摩訶止觀》). 'Essential teachings in the sutra' etc., narrates the present intention. 'The Dharma assembly explains profound matters' (道場釋上甚深事) refers to cause and effect (因果 - inga). The present Dharma assembly (道場 - dōjō) is the effect (果 - ka), and where there is an effect, there must be a cause (因 - in). 'Using Bodhi (菩提 - bodai) to explain the Secret Treasury' (以菩提釋藏) means that Bodhi is the wisdom that can accord with truth, and it must have a realm to illuminate. That realm is the Secret Treasury (秘藏 - hizō), using the illuminating wisdom to reveal the illuminated realm. 'Using the turning of the Dharma wheel (轉法輪 - tenbōrin) to explain all dharmas' (以轉法輪釋一切法) means that there are dharmas being turned, and dharmas must have names. 'Using Nirvana (涅槃 - nehan) to explain power and function' (以涅槃釋力用) means that complete truth can resolve doubts about expedient teachings, and proclaiming extinction can resolve doubts about what is near. Although the doctrines are distant and near, they are both named cause and effect, and there is no need to distinguish them separately. 'Agama' (阿含 - agon) uses the Small Vehicle (小乘 - shōjō) to prove the Great Vehicle (大乘 - daijō). The Small Vehicle starts from phenomena, and now it is used to prove the principle. Opening the Small Vehicle is the Great Vehicle, so it can be used as proof. The verse initially praises only five of the ten divine powers (十神力 - jū jinriki), lacking the latter five. The first five are presently seen, so they are preserved according to the essentials. The difference between the two sets of five is only whether they are presently seen or not. By citing the example of what is presently seen, one can infer what is not yet seen, so it is omitted. 'The two lines below on entrustment (囑累 - shokurui) generally praise the four dharmas' (囑累下二行總頌四法) means that simply saying from entrustment to attaining the boundary contains four meanings, and all four meanings are without boundary. 'Able to uphold' (能持 - nōji) below praises separately. The 'all dharmas' (一切法 - issai hō) mentioned in the initial one and a half verses do not go beyond the scope of what can be taught, what can be realized, and what is taught. Because there is no Two Vehicle (二乘 - nijō), it does not include the Two Vehicle. This Dharma is secret and wonderful. The two verses below on 'May I' (令我 - ryōga) praise the divine power, and since it is said to be joyful, it is the unobstructed function. The next verse praises the secret essentials, and the names are the same and easy to understand. The verse below on 'In all dharmas' (于諸法 - shoshōhō) praises the profound matters, teaching all Bodhisattvas to ultimately abide in the One Vehicle (一乘 - ichijō), and the One Vehicle is cause and effect. The latter one and a half verses praise the conclusion, summarizing the four dharmas. Saying 'If one can uphold' (若能持 - nyaku nōji) means being able to uphold the four dharmas. Commentary on the Words and Phrases of the Lotus Sutra, Volume 10 (Middle) Commentary on the Words and Phrases of the Lotus Sutra, Volume 10 (Lower) Composed by Chanran (湛然), a Shramana of the Tiantai School of the Tang Dynasty
釋囑累品
釋此品，先辯他人判品前後，次今文正釋。初文者，慈恩、安國並令移之於〈勸發〉后，若在此中有八相違、十不可也。余雖管見，頗有稟承，每於聽筵忝蒙慈訓，垂示救旨深有所憑，近見秀公《法華圓鏡》，廣立難勢不越先規，今攢舊聞兼資后見，總別救之亦八不可。初總救者，〈出塔〉已后凡述多寶，皆云「塔中」不云「見佛」，若移在後無出塔處，一不可也。分身散后凡有所述，唯論佛塔不涉分身，若移在後佛無散處，二不可也。〈囑累〉文中佛散土穢，已下經文言不涉凈，若移在後無復穢處，三不可也。會本居地因塔升空，佛散出塔後文在地，若移在後無還地處，四不可也。〈囑累品后〉經既未盡，但述眾喜不云「而去」，若移在後須加「而去」，五不可也。〈勸發品〉后無復余文，經既已終則云「而去」，若移在後須除而去，六不可也。本跡二門佛事既畢，須有所付，是有囑累，若移在後法無所歸，七不可也。囑累已后明乘乘人，弘經本事事須囑累，若移在後師弟參雜，八不可也。
次別救者，具述元破一一救之。一云眾本相違者，準《正法華》及以隋朝崛多三藏《添品法華》中，此品並皆在於經末。救曰：《正》、《妙》二本譯人既異，所見各別，若令盡同此不可也。言《
【現代漢語翻譯】 現代漢語譯本
釋囑累品（解釋囑託付囑品）
解釋此品，首先辨析他人對品順序的判斷，其次是現在對經文的正式解釋。關於品順序的問題，慈恩和安國都認為應該將此品移到《勸發品》之後，如果放在現在的位置，會有八個方面的矛盾和十個方面的不可行。我雖然見識淺薄，但也頗有傳承，每次在聽經的場合都蒙受慈悲的教誨，垂示救世的宗旨，深有依靠。最近看到秀公的《法華圓鏡》，廣泛地設立難題，也沒有超出先前的規矩。現在綜合舊聞和後來的見解，總的、分別地進行補救，也有八個方面的不可行。首先是總的補救，在《出塔品》之後，凡是敘述多寶佛，都說『塔中』，不說『見佛』，如果移到後面就沒有出塔的地方了，這是第一個不可行。分身散開之後，凡是敘述，只談論佛塔，不涉及分身，如果移到後面佛就沒有散開的地方了，這是第二個不可行。《囑累品》文中，佛散佈塵土穢物，以下的經文沒有涉及清凈，如果移到後面就沒有塵土穢物的地方了，這是第三個不可行。集會原本在地上，因為塔而升到空中，佛散開出塔后經文又回到地上，如果移到後面就沒有回到地上的地方了，這是第四個不可行。《囑累品》后的經文還沒有結束，只是敘述大眾的歡喜，沒有說『而去』，如果移到後面需要加上『而去』，這是第五個不可行。《勸發品》后沒有剩餘的經文，經文已經結束，所以說『而去』，如果移到後面需要去掉『而去』，這是第六個不可行。本跡二門的佛事已經完畢，需要有所付託，所以有囑託付囑，如果移到後面法就沒有歸屬了，這是第七個不可行。囑託付囑之後，說明乘坐大乘的人，弘揚佛經的本事，這些都需要囑託付囑，如果移到後面師兄弟就參雜在一起了，這是第八個不可行。
其次是分別補救，詳細敘述先前破斥的，一一進行補救。有人說品順序本身就互相矛盾，依據《正法華經》以及隋朝崛多三藏翻譯的《添品法華經》中，此品都在經文的末尾。補救的說法是：《正法華》和《妙法華》兩個譯本的翻譯者不同，所見到的情況也各自不同，如果要求完全相同，這是不可能的。說《
【English Translation】 English version
Chapter on Entrustment (Shi Zhǔ Lěi Pǐn)
In explaining this chapter, first, we will analyze others' judgments on the order of the chapters, and then we will formally explain the text. Regarding the issue of chapter order, both Ci En (慈恩) and An Guo (安國) believe that this chapter should be moved after the 'Encouragement of Devotion' (Quàn Fā Pǐn) chapter. If it remains in its current position, there will be eight contradictions and ten impossibilities. Although my knowledge is limited, I have some inheritance, and I have always received compassionate teachings and relied on the salvific purpose during the sutra lectures. Recently, I saw Xiu Gong's (秀公) 'Perfect Mirror of the Lotus Sutra' (Fǎ Huá Yuán Jìng), which extensively sets up difficulties but does not exceed the previous rules. Now, combining old knowledge and later insights, I will provide overall and individual remedies, which also reveal eight impossibilities. First, the overall remedy: after the 'Emerging from the Treasure Tower' (Chū Tǎ Pǐn) chapter, whenever describing the Many Treasures Buddha (Duō Bǎo), it is said 'in the tower' and not 'seeing the Buddha.' If moved to the back, there would be no place for emerging from the tower, which is the first impossibility. After the emanations have dispersed, whenever describing, it only discusses the Buddha's tower and does not involve the emanations. If moved to the back, there would be no place for the Buddha to disperse, which is the second impossibility. In the 'Entrustment' (Zhǔ Lěi) chapter, the Buddha scatters earth and impurities, and the following text does not involve purity. If moved to the back, there would be no place for earth and impurities, which is the third impossibility. The assembly was originally on the ground, and ascended into the air because of the tower. After the Buddha scattered and emerged from the tower, the text returned to the ground. If moved to the back, there would be no place to return to the ground, which is the fourth impossibility. The text after the 'Entrustment' chapter is not yet finished, but only describes the joy of the assembly, without saying 'and departed.' If moved to the back, it would be necessary to add 'and departed,' which is the fifth impossibility. There is no remaining text after the 'Encouragement of Devotion' chapter. Since the text is finished, it says 'and departed.' If moved to the back, it would be necessary to remove 'and departed,' which is the sixth impossibility. The Buddha's work in the two gates of original and manifested is completed, and there needs to be an entrustment, so there is an entrustment. If moved to the back, the Dharma would have no place to belong, which is the seventh impossibility. After the entrustment, it explains the people who ride the Great Vehicle and the ability to propagate the sutra, which all require entrustment. If moved to the back, the teachers and disciples would be mixed together, which is the eighth impossibility.
Secondly, the individual remedies: a detailed description of the previous refutations, providing remedies one by one. Someone says that the chapter order itself is contradictory, based on the 'Saddharma Puṇḍarīka Sūtra' (Zhèng Fǎ Huá Jīng) and the 'Supplemented Lotus Sutra' (Tiān Pǐn Fǎ Huá Jīng) translated by Jue Duo (崛多) of the Sui Dynasty, in which this chapter is at the end of the text. The remedy is: the translators of the 'Saddharma Puṇḍarīka Sūtra' and the 'Wonderful Lotus Sutra' (Miào Fǎ Huá) are different, and what they saw is also different. If it is required to be completely the same, this is impossible. Saying '
添品》者，準南山《內典錄》云：「崛多擅移〈囑累〉著后」，崛多既其擅改，法護未可為憑，《正》本既其居先，《添品》不名擅改，南山既斥添品，義當二本俱非。何者？羅什生雖龜茲，遍游五竺，豈獨不見梵本《法華》？久居長安，豈不曾見法護所譯？而再譯不用者，當知法護非堪指南；若堪指南，何不文義咸依《正》本，若嫌后譯文義澆薄，則隋朝所譯彌薄於前，今依什譯理可準憑。故睿公云：「梵音錯者正之以天竺，秦言謬者正之以字義，不可譯者即而書之。」豈什公與四子頓爾無識，輒移一品安置經中？若不測旨歸，應仰之而已，何得以凡見斗尺量度大海虛空耶？
二云經論相違者，《法華論》云：「修行力有五」，第五護法力中雲「如〈普賢勸發品〉及后品」，后品即指〈囑累品〉也。救曰：《論》亦人譯，擅指何疑？況《論》雖西來，譯時既在《正法華》后，只是譯者順《正法華》故，《正經》在西晉時譯，《論》在後魏時譯，如隋笈多見《正法華．藥草喻》後有一長行偈頌，及〈囑累〉在後，便以《正經》添于品內，及移〈囑累〉在〈勸發〉后，余無所云，遂使後人云「添品法華」。故知譯者不妨隨見，《妙》、《正》二本同一梵文，乍可信羅什而寢於法護，安得釋《妙》本專以《論》為憑
【現代漢語翻譯】 現代漢語譯本：關於《添品法華經》，道宣律師在《內典錄》中說：『崛多擅自將〈囑累品〉移到後面』。既然崛多擅自更改，那麼法護的譯本就不可靠。《正法華經》既然是最早的版本，《添品法華經》就不能說是擅自更改。道宣律師既然斥責《添品法華經》，那麼就應該認為兩個版本都不對。為什麼呢？鳩摩羅什雖然出生在龜茲，但遊歷了整個印度，難道沒有見過梵文的《法華經》嗎？他在長安住了很久，難道沒有見過法護所翻譯的《法華經》嗎？但他重新翻譯時沒有采用法護的譯本，就應該知道法護的譯本不足以作為指南。如果法護的譯本可以作為指南，為什麼文義不完全依據《正法華經》呢？如果嫌棄後來的譯本文字意義淺薄，那麼隋朝所翻譯的就比之前的更淺薄了，現在依據鳩摩羅什的譯本才是可以遵循的。所以僧睿說：『梵音有錯的，用天竺的讀音來糾正；秦言有錯的，用字義來糾正；不可翻譯的，就直接書寫。』難道鳩摩羅什和他的弟子們會突然變得沒有見識，擅自將一品安插在經中嗎？如果不瞭解經文的旨意，就應該仰仗它，怎麼能用凡人的見識來衡量大海和虛空呢？ 關於第二點，經和論相違背，《法華論》中說：『修行的力量有五種』，第五種護法力中說『如〈普賢勸發品〉及後面的品』，後面的品就是指〈囑累品〉。辯解說：《法華論》也是人翻譯的，擅自指認有什麼可懷疑的呢？況且《法華論》雖然是從西方傳來的，但翻譯的時候是在《正法華經》之後，只是譯者順應《正法華經》的緣故。《正法華經》在西晉時翻譯，《法華論》在後魏時翻譯，就像隋朝的笈多看到《正法華經·藥草喻品》後有一長行偈頌，以及〈囑累品〉在後面，就將《正法華經》的內容新增到品內，以及將〈囑累品〉移到〈勸發品〉之後，其他就沒有什麼了，於是就使後人說『添品法華』。所以要知道譯者不妨隨自己的見解。《妙法蓮華經》（簡稱《妙》）和《正法華經》（簡稱《正》）是同一個梵文版本，或許可以相信鳩摩羅什而捨棄法護的譯本，怎麼能解釋《妙法蓮華經》時專門以《法華論》為依據呢？
【English Translation】
English version: Regarding the 'Added Chapter Lotus Sutra', Daoxuan in the 'Catalogue of Inner Canons' says: 'Jiquduo (name of a translator) presumptuously moved the
？秀云：言「后品」者，是《普賢觀經》，以同是普賢發起令依經修觀。又言「后品」者，既其不出名目，則似經度不盡，若不爾者，何不云「及囑累品」但言后耶？此亦是一見。然準天臺判為結經，不云「在勸發品后」。
三、諸教相違，云：一切諸經並在經末，如何此經獨在於斯？救曰：例同諸經違妨更甚，即如《大品》中間有〈累教品〉，經末復有〈囑累品〉，不可一切皆兩處安。如《大寶積》四十九會，會會皆有付囑之文，豈令諸經一切皆爾？如《金剛經》問名問持乃在經中，不可一切悉令居中。《法華》開權顯本授聲聞記，豈令一切悉皆顯實？不類之例其數不一。
四云二事乖角者，分身若還此土復穢，準妙音被誡故知土穢，〈囑累〉中亦令多寶還歸，觀音不應施寶分二，分二即多寶未還，遣去既同不應乖角。救曰：只由未還故寶分二，是故但云「一分奉多寶佛塔」，而不云「奉多寶佛」，故知事畢者去、有緣者住，于理何傷？若多寶在分身不合散者，經文但云「塔可如故」，如故只是依初還閉；令初身散，即云「各還本土」，故知雖即令其塔還，聽余經故塔閉而在，如塔未開時，但云多寶「于寶塔中出大音聲」。又云四眾聞寶塔中所出音聲，大樂說云「于其塔中發是音聲」。又佛告大樂說「
【現代漢語翻譯】 現代漢語譯本 秀云：說到『后品』，指的是《普賢觀經》，因為它同樣是由普賢菩薩發起，讓人依照此經來修習觀想。又說到『后品』，既然它沒有明確的名稱，那麼似乎是經文的完整度不夠，如果不是這樣，為什麼不說是『及囑累品』，而只說是『后』呢？這也是一種看法。然而，按照天臺宗的判釋，這部分是總結經文，而不是說『在勸發品之後』。
三、各種教義互相違背，有人說：一切經文都在結尾有囑累品，為什麼這部經的囑累品獨獨出現在這裡？解釋說：用其他經文來反駁，違背的情況更加嚴重。比如《大品般若經》中間有〈累教品〉，經文結尾又有〈囑累品〉，不可能所有經文都在兩處安排囑累品。比如《大寶積經》有四十九會，每一會都有付囑的文字，難道要讓所有經文都這樣嗎？比如《金剛經》問經名、問如何受持在經文中間，不可能所有經文都放在中間。《法華經》開權顯實，給聲聞授記，難道要讓所有經文都顯示真實嗎？不類似的例子數不勝數。
四、有人說這兩件事互相矛盾，分身如果回到此土就變得污穢，根據妙音菩薩被告誡的事情可知此土是污穢的，〈囑累品〉中也讓多寶佛還歸本處，觀世音菩薩不應該施捨寶物分成兩份，分成兩份就說明多寶佛還沒有回去，遣送分身回去和不應該施捨寶物分成兩份是矛盾的。解釋說：正因為多寶佛還沒有回去，所以才把寶物分成兩份，因此只說『一分奉多寶佛塔』，而不說『奉多寶佛』，由此可知事情完畢的就離開，有緣分的就留下，在道理上有什麼妨礙呢？如果多寶佛在，分身就不應該分散，經文只是說『塔可如故』，如故只是按照最初的樣子關閉；讓最初的分身份散，經文就說『各還本土』，由此可知即使讓多寶佛塔恢復原樣，因為要聽其他經文的緣故，佛塔關閉但仍然存在，就像佛塔沒有打開的時候，只是說多寶佛『于寶塔中出大音聲』。又說四眾弟子聽到寶塔中所發出的聲音，大樂說菩薩說『于其塔中發是音聲』。佛又告訴大樂說菩薩
【English Translation】 English version Xiuyun: When speaking of 'the latter section,' it refers to the Universal Worthy Contemplation Sutra (Puxian Guan Jing), because it is also initiated by Universal Worthy (Puxian) Bodhisattva, instructing people to cultivate contemplation according to this sutra. Furthermore, when speaking of 'the latter section,' since it does not have a specific title, it seems that the sutra is not complete. If that is not the case, why not say 'and the Entrustment Section' (Zhulei Pin), but only say 'latter'? This is also one viewpoint. However, according to the Tiantai school's interpretation, this part concludes the sutra, rather than saying 'after the Encouragement Section' (Quanfa Pin).
Three, various teachings contradict each other. Someone says: All sutras have an entrustment section at the end, why does this sutra's entrustment section uniquely appear here? The explanation is: Using other sutras to refute, the contradiction is even more severe. For example, the Large Perfection of Wisdom Sutra (Da Pin Bore Jing) has a 'Repeated Teaching Section' (Lei Jiao Pin) in the middle, and an 'Entrustment Section' (Zhulei Pin) at the end. It is impossible for all sutras to have the entrustment section arranged in two places. For example, the Great Treasure Accumulation Sutra (Da Baoji Jing) has forty-nine assemblies, and each assembly has words of entrustment. Should all sutras be like this? For example, the Diamond Sutra (Jin Gang Jing) asks about the sutra's name and how to uphold it in the middle of the sutra. It is impossible for all sutras to place it in the middle. The Lotus Sutra (Fa Hua Jing) opens the provisional and reveals the real, bestowing predictions of enlightenment upon the voice-hearers (sravakas). Should all sutras reveal the ultimate reality? Examples of dissimilar cases are countless.
Four, someone says that these two matters contradict each other. If the emanated bodies return to this land, they become defiled. According to the matter of Wonderful Sound (Miaoyin) Bodhisattva being warned, it is known that this land is defiled. In the 'Entrustment Section' (Zhulei Pin), Many Jewels Buddha (Dabao Fo) is also asked to return to his original place. Avalokitesvara (Guanshiyin) Bodhisattva should not bestow treasures and divide them into two. Dividing them into two indicates that Many Jewels Buddha has not yet returned. Sending the emanated bodies back contradicts not dividing the treasures into two. The explanation is: Precisely because Many Jewels Buddha has not yet returned, the treasures are divided into two. Therefore, it only says 'one portion is offered to the Stupa of Many Jewels Buddha' (Dabao Fo Ta), and does not say 'offered to Many Jewels Buddha' (Dabao Fo). From this, it can be known that those whose affairs are completed leave, and those who have affinities remain. What harm is there in this principle? If Many Jewels Buddha is present, the emanated bodies should not be dispersed. The sutra only says 'the stupa may remain as before' (Ta ke ru gu). 'As before' simply means closing it according to the original state. Allowing the original emanated bodies to disperse, the sutra says 'each return to their native lands' (Ge huan bentu). From this, it can be known that even though the stupa of Many Jewels Buddha is restored to its original state, because of the need to hear other sutras, the stupa is closed but still exists, just like when the stupa has not been opened, it only says that Many Jewels Buddha 'emits a great sound from within the treasure stupa' (Yu bao ta zhong chu da yinsheng). Furthermore, it says that the fourfold assembly (sizhong dizi) heard the sound emitted from within the treasure stupa. Great Joyful Eloquence (Da Le Shuo) Bodhisattva says 'emits this sound from within the stupa' (Yu qi ta zhong fa shi yinsheng). The Buddha then tells Great Joyful Eloquence Bodhisattva
是寶塔中有如來」等，故塔未開，大眾但云「多寶如來於寶塔中」；次塔開已，大眾皆云「見二如來在寶塔中」。若塔閉后，如〈藥王品〉末云「多寶如來於寶塔中」，妙音至此但上釋迦瓔珞以申問訊，次方問云「此久滅度多寶如來，在寶塔中來聽法不？」仍對釋迦申彼佛問云「安隱堪忍久住不？」當知塔閉住而未去。又云「唯愿世尊示我令見」，豈二佛並坐乃云請見？又多寶佛于寶塔中告妙音言，只云「汝為供養釋迦」等，不云「分身」，豈分身矚目而不供養？又妙音欲還但云「供養釋迦及多寶塔已」，不云「見佛」；到彼見凈華宿王，但云「供養釋迦及多寶塔」，亦不云「見多寶如來及以分身」。又文殊來時即云「頭面敬禮二世尊足」，囑累之後全無此文，故塔已閉、分身已散。若分身在，觀音施寶理應供養，不應但二。
五、二命不齊者，何故？分身、多寶二俱唱散，去留不等，若云「但令塔閉云如故者」，何故《正本》云「還本土」？救曰：二命縱同，所緣各別。寶塔為聽經故來，分身為開塔故集，塔既已閉分身須散，經尚未畢故塔未還，分身既散土合復常，故前文云「為諸佛當來坐故，各凈八方」，況《正法華》云「可還本土」，自是法護所譯不正，豈判什本令從《正經》？若《正經》為正不應重譯
【現代漢語翻譯】 現代漢語譯本： 例如，之前寶塔未打開時，大眾都說『多寶如來（Prabhutaratna，過去佛名）在寶塔中』，因為他們認為『寶塔中有如來』。後來寶塔打開后，大眾都說『見到二如來在寶塔中』。如果寶塔關閉后，就像《藥王品》末尾所說『多寶如來在寶塔中』，妙音菩薩（Gadgadasvara）只是用釋迦牟尼佛（Sakyamuni）的瓔珞來表達問候，然後才問『這位已經滅度很久的多寶如來，在寶塔中是來聽法的嗎？』並代替釋迦牟尼佛問多寶如來『安穩嗎？堪忍嗎？久住嗎？』由此可知，寶塔關閉后，多寶如來仍然住在其中，並未離去。又說『唯愿世尊讓我見到您』，難道是二佛並排坐著還需要請求見嗎？而且多寶佛在寶塔中告訴妙音菩薩，只說『你爲了供養釋迦牟尼佛』等等，沒有說『分身』，難道分身會受到矚目而不被供養嗎？還有，妙音菩薩想要回去時，只說『供養釋迦牟尼佛及多寶寶塔完畢』，沒有說『見到佛』；到了彼國見到凈華宿王智如來（Vimalanakshatra-rajajnana-bhibhu），也只說『供養釋迦牟尼佛及多寶寶塔』，也沒有說『見到多寶如來以及分身』。還有，文殊菩薩（Manjusri）來時就說『頭面敬禮二世尊足』，但在囑咐之後就完全沒有這樣的說法了，所以寶塔已經關閉，分身已經散去。如果分身還在，觀世音菩薩（Avalokitesvara）施捨寶物理應供養分身，不應該只供養二佛。
五、為什麼說二者的『命』不一致呢？分身和多寶如來二者都說要散去，但去留的時間並不相同。如果說『只是讓寶塔關閉，一切如舊』，那麼為什麼《正本》中說『返回本土』呢？解釋說：二者的『命』縱然相同，所緣卻各自不同。寶塔是爲了聽經而來的，分身是爲了打開寶塔而聚集的，寶塔既然已經關閉，分身就必須散去，但經還沒有結束，所以寶塔沒有返回。分身既然已經散去，國土就應該恢復如常，所以前面的經文說『爲了諸佛將來坐於此地，各自清凈八方』。況且《正法華經》說『可以返回本土』，這自然是竺法護（Dharmaraksa）所翻譯的不正確，難道要根據他的譯本去判斷鳩摩羅什（Kumarajiva）的譯本，讓鳩摩羅什的譯本遵從《正經》嗎？如果《正經》是正確的，就不應該重新翻譯。
【English Translation】 English version: For example, before the Treasure Tower was opened, the assembly all said, 'Prabhutaratna Tathagata (meaning: the Tathagata of Abundant Treasures) is in the Treasure Tower,' because they thought, 'There is a Tathagata in the Treasure Tower.' Later, after the Treasure Tower was opened, the assembly all said, 'We see two Tathagatas in the Treasure Tower.' If the Treasure Tower is closed, as it says at the end of the 'King of Healing' chapter, 'Prabhutaratna Tathagata is in the Treasure Tower,' Gadgadasvara Bodhisattva (meaning: Wonderful Sound Bodhisattva) only used Sakyamuni Buddha's (meaning: the Sage of the Sakya clan) necklace to express greetings, and then asked, 'This long-extinguished Prabhutaratna Tathagata, is he in the Treasure Tower to listen to the Dharma?' And on behalf of Sakyamuni Buddha, he asked Prabhutaratna, 'Are you peaceful? Are you enduring? Do you abide long?' From this, it can be known that after the Treasure Tower is closed, Prabhutaratna still dwells within and has not left. Furthermore, it says, 'I only wish that the World Honored One would allow me to see you,' is it that the two Buddhas are sitting side by side and still need to request to see them? Moreover, Prabhutaratna Buddha told Gadgadasvara in the Treasure Tower, only saying, 'You are to make offerings to Sakyamuni,' etc., not saying 'incarnations,' would the incarnations be noticed but not offered to? Also, when Gadgadasvara wanted to return, he only said, 'Having finished making offerings to Sakyamuni and the Treasure Tower,' not saying 'having seen the Buddha'; when he arrived in that land and saw Vimalanakshatra-rajajnana-bhibhu Tathagata (meaning: Pure Flower Constellation King Wisdom Buddha), he only said, 'Having made offerings to Sakyamuni and the Treasure Tower,' also not saying 'having seen Prabhutaratna Tathagata and the incarnations.' Furthermore, when Manjusri Bodhisattva (meaning: Gentle Glory Bodhisattva) came, he said, 'With head and face, I respectfully bow to the feet of the two World Honored Ones,' but after the entrustment, there is no such statement at all, so the Treasure Tower has been closed and the incarnations have dispersed. If the incarnations were still present, Avalokitesvara Bodhisattva (meaning: the Bodhisattva Who Observes the Sounds of the World) should offer treasures to the incarnations, not just to the two Buddhas.
- Why is it said that the 'lifespans' of the two are not the same? Both the incarnations and Prabhutaratna Tathagata are said to disperse, but the times of departure and remaining are not the same. If it is said, 'Just let the Treasure Tower be closed, and everything remains as before,' then why does the 'Correct Version' say 'return to their native land'? The explanation is: Although the 'lifespans' of the two are the same, their purposes are different. The Treasure Tower came to listen to the sutra, and the incarnations gathered to open the Treasure Tower. Since the Treasure Tower has been closed, the incarnations must disperse, but the sutra has not yet finished, so the Treasure Tower has not returned. Since the incarnations have dispersed, the land should return to normal, so the previous sutra says, 'For the sake of the Buddhas who will come to sit here in the future, each purify the eight directions.' Moreover, the 'Correct Dharma Flower Sutra' says 'can return to their native land,' this is naturally an incorrect translation by Dharmaraksa (meaning: Dharma Protector), should we judge Kumarajiva's (meaning: Long Life Child) translation based on his translation, and make Kumarajiva's translation follow the 'Correct Sutra'? If the 'Correct Sutra' is correct, it should not be retranslated.
，但云「如故」。若欲依《正經》，何不講《正》本？遍觀正本處處相違，及以妄誤前後非一，故不須以《正經》為準。
又問：
釋迦出塔，塔何須閉？塔閉，分身何必須散？
答：
多寶本願但云「以塔聽經」，若以我身示四眾者，令集分身，當知分身開塔故集，釋迦亦為開塔住空，住空故開塔，塔開故命坐，囑累故出塔，出塔故塔閉，塔閉故分身事訖，事訖故須散，故塔開閉分身聚散各有因緣，何須難言二命不齊？
六、塔無還處者，分身諸佛令去咸歸，多寶佛塔迄至經末更無還處，若品在後即唱竟時還。救曰：經畢自還，何須求處？至〈勸發〉后一切大眾作禮而去，作禮雖不通於寶塔，而去遍該一切，多寶本願聽經故來，經若終后何慮不去？但慮塔無歸去之文，不憂土無復穢之語，若土后復穢，何得亦無人天來時？
七云凈穢不同者，妙音被誡復非凈土，故知分身久已還國者，分身集日，那令侍者皆諸靈山？信諸山並無而猶有靈鷲，文殊海出亦云靈山忽有華現，故妙音來還依舊誡。救曰：經文炳然而讀者不見。《經》云「移諸天人置於他土，唯留此會眾」，故知土凈為安諸佛，靈山舊眾不移可然。準文殊來時，即云指靈鷲山住虛空中，妙音至時不云住虛空中，故知凈時
【現代漢語翻譯】 現代漢語譯本： 但（你）說『和原來一樣』。如果想依據《正經》，為什麼不講解《正》本？遍觀《正》本，處處互相違背，以及虛妄錯誤前後不一致，所以不需要以《正經》為準。 又問： 釋迦（Śākyamuni，佛教創始人）從塔中出來，塔為什麼需要關閉？塔關閉了，分身為什麼必須消散？ 答： 多寶（Prabhūtaratna，過去佛名）的本願只是說『用塔來聽經』，如果用我的身體來向四眾（比丘、比丘尼、優婆塞、優婆夷）展示，讓聚集的分身（化身佛），應當知道分身因為開啟寶塔而聚集，釋迦（Śākyamuni）也是爲了開啟寶塔而住在空中，住在空中所以開啟寶塔，寶塔開啟所以命令就座，囑託完畢所以從塔中出來，從塔中出來所以寶塔關閉，寶塔關閉所以分身的事情結束，事情結束所以必須消散，所以寶塔的開啟關閉，分身的聚集消散各有因緣，為什麼一定要說兩次命令不一致？ 六、說塔沒有返回之處，分身諸佛讓他們離去都返回了，多寶佛塔（Prabhūtaratna Stūpa）直到經文結束都沒有返回之處，如果品在後面，就在唱誦完畢時返回。辯解說：經文結束自然返回，為什麼需要尋找返回之處？到〈勸發品〉后，一切大眾行禮后離去，行禮雖然不通向寶塔，但是離去遍及一切，多寶（Prabhūtaratna）的本願是聽經所以來，經文結束后何必擔心不離去？只是擔心經文中沒有歸去的文字，不擔心國土沒有恢復污穢的說法，如果國土後來又恢復污穢，怎麼會沒有人天來臨？ 七、說清凈和污穢不同，妙音（Gadgadasvara，菩薩名）被告誡難道不是因為凈土，所以知道分身早就已經返回各自的佛國，分身聚集之日，怎麼會讓侍者都是靈山（Gṛdhrakūṭa，山名）的人？相信各座山都沒有而仍然有靈鷲（Gṛdhrakūṭa），文殊（Mañjuśrī，菩薩名）從海中出來也說靈山（Gṛdhrakūṭa）忽然有蓮花顯現，所以妙音（Gadgadasvara）來后仍然像以前一樣被告誡。辯解說：經文明白顯赫，但是讀者沒有看見。《經》中說『將諸天人轉移到其他國土，只留下這裡的法會大眾』，所以知道國土清凈是爲了安頓諸佛，靈山（Gṛdhrakūṭa）原來的大眾不轉移是可以理解的。按照文殊（Mañjuśrī）來的時候，就說指向靈鷲山（Gṛdhrakūṭa）住在虛空中，妙音（Gadgadasvara）到達的時候沒有說住在虛空中，所以知道清凈的時候
【English Translation】 English version: But you say 'as before'. If you want to rely on the 'Correct Scripture', why not explain the 'Correct' version? Looking at the 'Correct' version, it contradicts itself everywhere, and the falsehoods and errors are inconsistent from beginning to end, so there is no need to take the 'Correct Scripture' as the standard. Again, it is asked: Śākyamuni (the founder of Buddhism) comes out of the Stūpa (pagoda), why does the Stūpa (pagoda) need to be closed? If the Stūpa (pagoda) is closed, why must the emanations (incarnation Buddhas) disperse? Answer: Prabhūtaratna's (name of a past Buddha) original vow only says 'to use the Stūpa (pagoda) to listen to the Sutra', if I use my body to show the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), let the gathered emanations (incarnation Buddhas) know that the emanations gather because of opening the Stūpa (pagoda), Śākyamuni (the founder of Buddhism) also stays in the air to open the Stūpa (pagoda), stays in the air so opens the Stūpa (pagoda), the Stūpa (pagoda) opens so orders to sit down, after entrusting, comes out of the Stūpa (pagoda), comes out of the Stūpa (pagoda) so the Stūpa (pagoda) closes, the Stūpa (pagoda) closes so the matter of the emanations ends, the matter ends so must disperse, so the opening and closing of the Stūpa (pagoda), the gathering and dispersing of the emanations each have their own causes and conditions, why must it be difficult to say that the two orders are inconsistent? Six, saying that the Stūpa (pagoda) has no place to return, the emanation Buddhas are told to leave and all return, Prabhūtaratna's Stūpa (pagoda) has no place to return until the end of the Sutra, if the chapter is in the back, it will return when the chanting is over. The defense says: the Sutra ends and naturally returns, why need to look for a place to return? After the 'Chapter on Encouragement', all the assembly bows and leaves, although bowing does not go to the Stūpa (pagoda), but leaving covers everything, Prabhūtaratna's (name of a past Buddha) original vow is to listen to the Sutra so comes, after the Sutra ends, why worry about not leaving? Just worry that there is no text of returning in the Sutra, do not worry that the land has no saying of returning to defilement, if the land later returns to defilement, how can there be no humans and devas coming? Seven, saying that purity and impurity are different, Gadgadasvara (name of a Bodhisattva) is warned, is it not because of the pure land, so know that the emanations have long returned to their respective Buddha lands, on the day of the gathering of the emanations, how can the attendants all be from Gṛdhrakūṭa (name of a mountain)? Believe that all the mountains do not have but still have Gṛdhrakūṭa, Mañjuśrī (name of a Bodhisattva) coming out of the sea also says that Gṛdhrakūṭa suddenly has a lotus flower appearing, so Gadgadasvara (name of a Bodhisattva) is still warned as before after coming. The defense says: the Sutra text is clear and bright, but the reader does not see it. The Sutra says 'move all the devas and humans to other lands, only leave the assembly here', so know that the land is pure to settle the Buddhas, the original assembly of Gṛdhrakūṭa (name of a mountain) not moving is understandable. According to when Mañjuśrī (name of a Bodhisattva) comes, it says pointing to Gṛdhrakūṭa (name of a mountain) staying in the void, when Gadgadasvara (name of a Bodhisattva) arrives, it does not say staying in the void, so know when it is pure
處空復穢在地，今分身既散故一切皆穢。而沒卻復穢之理，苦執靈鷲獨穢，妙音被誡具云誡土，不獨雲山，故云「莫輕彼國土」等。故文殊、妙音二人來時，其理不等；欲令一例，此理難齊。
八云眾喜乖情者，〈囑累品〉令分身還，而塔不去，若非經末云「囑累」者，阿修羅等歡喜太早，既非聞法歡喜，乃是見客佛去以生歡慰，深可怪也。救曰：至此歡喜而嫌太早，三週之末各有歡喜，更早於此，何不怪耶？說〈壽量〉竟〈分別功德〉中雲「聞佛壽無量一切皆歡喜」。今本跡俱畢，復聞〈隨喜〉事少功多，又聞〈法師〉聽持深效，又聞〈不輕〉能化所化現益后益，明弘經法無定常儀，又見釋尊現十神力授四結要，三摩付囑三反領受大事功畢，豈得不喜而云太早耶？當知是人訖至經末亦未歡喜，何能弘經令他喜耶？言喜客佛去者，移在後文更加塔去而生歡喜，復彌可怪。驗此一切皆以凡情測聖，徒攢筆語，舉一蔽諸。
又云：但是先施神力故見凈土，此土本穢，恐妙音見本土穢相而生譏毀，故佛誡之。非妙音至分身己還而土唯穢，如雖凈土猶見靈山，變不唯凈兼見穢故，上見下故。救曰：靈山是佛自留，故令大眾俱見，如來自云「凈土」，曲釋云「不唯凈」，佛言「皆令清凈」，乃云「本穢仍在」，若言
上能見下於凈見穢，何不妙音于穢見凈，復能見穢，其心凈故故佛土凈？若猶見於穢，則知妙音心不凈故，而佛尚誡之。妙音見穢尚生譏毀，豈得名為上能見下耶？下生下想，非上人也；尚生譏毀，豈上人耶？
次涉法師更加二難，總成十難，故云「十不可」。先破總敘，次翻二難。先破敘者，彼先敘云，什公安〈囑累品〉在〈神力品〉后，自是已來皆共信受。並云，移著此中善得經意，若在後者所列諸妨，略如向述。而云以義判文，正應安此；唯我唐代慈恩法師，不許斯義。法師又云：妙音被誡若是穢者，文殊海來何有靈山？只云唯留此會，不云唯留靈山，當知內外俱凈，但是仍舊而說。又云：分身即是釋迦，若多寶全身亦與一分，釋迦分身唯與一分，若受多分者便是釋迦長受利養，修六和敬詎應然耶？故但與一分。又云：若囑累在此，如來起立不云更坐，分身佛去不應立送，受觀音施不應立受。又云：大眾皆喜唯少奉行，不應安此。又云：神力去穢未必全除，要若全除並之何處？何處凈土容此穢生？救曰：《正本法華》自西晉至唐都不行用，此《妙法經》後秦譯訖，四海盛傳天下仰止，況流行之處必藉冥加，冥加已遂安可議耶？況復受持應驗無量，普賢尚授以句逗而不責移品，況復爾後名僧繼踵碩學如林，
【現代漢語翻譯】 現代漢語譯本 上等人能從清凈中看到下等人的污穢，為什麼妙音菩薩不能從污穢中看到清凈，反而還能看到污穢呢？這是因為他的心不清凈，所以佛土才不清凈嗎？如果仍然看到污穢，那就說明妙音菩薩的心不清凈，所以佛才告誡他。妙音菩薩看到污穢尚且會產生譏諷譭謗，怎麼能稱得上是上等人能看到下等人呢？下等人產生下等的想法，就不是上等人；尚且產生譏諷譭謗，又怎麼是上等人呢？ 其次，涉法師又提出了兩個難題，總共構成了十個難題，所以說是『十不可』。先駁斥總體的敘述，然後反駁兩個難題。先駁斥敘述，他先前敘述說，鳩摩羅什翻譯的《法華經·囑累品》在《神力品》之後，從那時以來大家都共同信受。並且說，移到這裡很能體現經文的意義，如果在後面，所列舉的各種妨礙，就像先前所說的那樣。並且說用義理來判斷經文，正應該安放在這裡；只有我唐代的慈恩法師，不認可這種說法。法師又說：妙音菩薩被告誡如果是污穢的，那麼文殊菩薩從海中來，怎麼會有靈山呢？只說唯獨留下這次法會，沒有說唯獨留下靈山，應當知道內外都是清凈的，只不過是按照原來的樣子來說。又說：分身就是釋迦牟尼佛，如果多寶如來的全身也和一分身一樣，釋迦牟尼佛的分身只和一分身一樣，如果接受多分身，那麼就是釋迦牟尼佛長久地接受供養，修行六和敬怎麼會是這樣呢？所以只給一分身。又說：如果《囑累品》放在這裡，如來站起來不應該說再坐下，分身佛離開不應該站著送行，接受觀世音菩薩的佈施不應該站著接受。又說：大眾都歡喜唯獨很少奉行，不應該安放在這裡。又說：神力去除污穢未必能全部去除，如果要全部去除，那麼併到哪裡去呢？哪裡有凈土能容納這些污穢的眾生呢？辯解說：《正本法華經》從西晉到唐朝都不流行，這部《妙法蓮華經》在後秦翻譯完畢后，四海盛傳天下仰慕，更何況流行的地方必定憑藉冥冥之中的加持，冥冥之中的加持已經完成，怎麼可以議論呢？更何況受持應驗的事情數不勝數，普賢菩薩尚且授予他句讀而不責怪移動品的位置，更何況後來的名僧接踵而至，碩學之士多如樹林。
【English Translation】 English version Superior beings can see the impurity of inferior beings from purity, why can't Bodhisattva Wonderful Sound see purity from impurity, but instead sees impurity? Is it because his mind is impure, therefore the Buddha land is impure? If he still sees impurity, then it shows that Bodhisattva Wonderful Sound's mind is not pure, so the Buddha admonished him. If Bodhisattva Wonderful Sound sees impurity and still generates ridicule and slander, how can he be called a superior being who can see inferior beings? Inferior beings generate inferior thoughts, they are not superior beings; if they still generate ridicule and slander, how can they be superior beings? Next, Dharma Master She added two more difficulties, making a total of ten difficulties, hence the saying 'Ten Impossibilities'. First, refute the overall narrative, then refute the two difficulties. First, refuting the narrative, he previously narrated that the 'Entrustment Chapter' of the Lotus Sutra, translated by Kumarajiva, is after the 'Supernatural Powers Chapter', and since then everyone has commonly believed and accepted it. And said that moving it here can well reflect the meaning of the scripture, if it is placed later, the various obstacles listed are as previously mentioned. And said that using the principle to judge the text, it should be placed here; only Dharma Master Ci'en of my Tang Dynasty, did not approve of this statement. The Dharma Master also said: If Bodhisattva Wonderful Sound is admonished because he is impure, then how can Manjushri Bodhisattva come from the sea and have Vulture Peak? It only says to leave this assembly alone, it does not say to leave Vulture Peak alone, it should be known that both inside and outside are pure, but it is just said according to the original appearance. Also said: The manifested body is Shakyamuni Buddha, if the whole body of Many Treasures Thus Come One is also like a manifested body, Shakyamuni Buddha's manifested body is only like one manifested body, if he receives many manifested bodies, then it is Shakyamuni Buddha who receives offerings for a long time, how can the practice of the six harmonies be like this? So only give one manifested body. Also said: If the 'Entrustment Chapter' is placed here, the Thus Come One should not say to sit down again after standing up, the manifested Buddhas should not be seen off standing when they leave, and the offerings from Avalokiteshvara Bodhisattva should not be received standing. Also said: The assembly is all happy but few practice, it should not be placed here. Also said: The supernatural power to remove impurity may not be able to remove it completely, if it is to be removed completely, then where should it be merged? Where is there a pure land that can accommodate these impure beings? The defense says: The Original Lotus Sutra has not been popular from the Western Jin to the Tang Dynasty, this Wonderful Dharma Lotus Flower Sutra was widely spread throughout the four seas and admired by the world after it was translated in the Later Qin, moreover, the places where it is popular must rely on the blessing in the dark, the blessing in the dark has been completed, how can it be discussed? Moreover, there are countless instances of holding and verifying, Samantabhadra Bodhisattva even taught him punctuation and did not blame him for moving the position of the chapter, moreover, the famous monks who followed one after another, and the scholars were as numerous as trees.
共許〈囑累〉安著此中，豈至唐朝所見乖昔？然此經以常住佛性為咽喉，以一乘妙行為眼目，以再生敗種為心腑，以顯本遠壽為其命；而卻以唯識滅種死其心，以婆沙菩薩掩其眼，以壽量為釋疑斷其命，以常住不遍割其喉，以三界八獄為大科形斯為小，以一乘四德為小義無可會歸，據斯以論諸例可識。言仍舊說者，妙音未曾於此生慢，若土猶凈滿中諸佛釋迦及塔眾又在空，神力所現十方通達，何須仍舊枉誡妙音？彼佛現見高下不平，而掩佛智慧言土猶凈，而言釋迦不長受利順六和敬者，乃是令聖效凡。若言分身即是釋迦，釋迦開塔亦即分身，何須更集？若據應跡各別，為是分身恐釋迦偏多而不受，為是觀音恐諸佛多受而不與，若觀音不與乃表觀音施偏，何關六和少欲？若分身不受，應先施而後讓，何故但分為二分耶？故知令分二分表現表當，其義已圓；分身已去，其理善成，何須此難？若言不應立送分身，及立受施，縱品移在後免斯過者，受觀音施容可尚坐，摩頂之際仍立唱散，經后正當立送之咎，徒設謔並嘲調尊儀，於此《妙經》未成弘贊。若且順凡情，釋迦與分身齊肩，坐送便成疏闕，故立送客正當其儀。況立送立受何教所制？云送受不成，又云：已有眾喜唯少奉行不合安此，只緣少奉行故不應在後。又云：何處
【現代漢語翻譯】 現代漢語譯本： 共許〈囑累〉（指佛陀將教法囑託給菩薩）安放在這部經中，難道到了唐朝所見到的就與過去不同了嗎？然而這部經以常住佛性為咽喉，以一乘妙行為眼目，以再生敗種為心腑，以顯本遠壽為其命；卻用唯識滅種的觀點來扼殺它的心，用婆沙菩薩的觀點來遮蔽它的眼，用壽量品來解釋疑惑斷絕它的命，用常住不遍的觀點來割斷它的喉嚨，把三界八獄當作大的綱要，而把這部經的形體看作是小的，把一乘四德當作小的意義而無法歸依。根據這些來論述，各種例子就可以明白了。說仍然是舊的說法，妙音菩薩（妙音菩薩，以美妙的音聲弘揚佛法的菩薩）未曾因此而生起傲慢之心。如果這片土地仍然清凈，充滿著諸佛、釋迦牟尼佛（釋迦牟尼佛，佛教的創始人）以及塔眾，又在空中顯現神力，十方通達，何須仍然枉自告誡妙音菩薩？那些佛現見高下不平，卻掩蓋佛的智慧說這片土地仍然清凈，又說釋迦牟尼佛不長久地接受利益，不順應六和敬（六和敬，佛教僧團中應遵守的六項原則），這是讓聖人傚法凡人。如果說分身就是釋迦牟尼佛，釋迦牟尼佛打開寶塔也就是分身，何須再次聚集？如果根據應跡各別，是因為分身恐怕釋迦牟尼佛偏多而不接受，還是因為觀音菩薩（觀音菩薩，佛教中慈悲的象徵）恐怕諸佛多接受而不給予？如果觀音菩薩不給予，那就表明觀音菩薩的施捨有偏頗，這與六和敬、少欲有什麼關係？如果分身不接受，應該先施捨而後謙讓，為什麼只分為兩份呢？所以知道分為兩份表現出表現出應當，其意義已經圓滿；分身已經離去，其道理已經善成，何須這樣為難？如果說不應該設立送分身，以及設立接受施捨，即使把品移到後面也免不了這個過失，接受觀音菩薩的施捨或許還可以坐著，摩頂的時候仍然站立著唱散，經后正應當有站立送別的過失，只是徒勞地設定戲謔和嘲諷的尊儀，對於這部《妙經》沒有成就弘揚讚歎。如果只是順應凡人的情感，釋迦牟尼佛與分身齊肩，坐著送別就顯得疏忽，所以站立送客才是正當的禮儀。況且站立送別、站立接受是哪個教派制定的？說送別接受不成，又說：已經有大眾歡喜，只是缺少奉行，不適合安放在這裡，只因爲缺少奉行所以不應該放在後面。又說：哪裡 又云：何處
【English Translation】 English version: To jointly permit the placement of the 〈Entrustment〉 (referring to the Buddha entrusting the Dharma to the Bodhisattvas) within this scripture, could it be that what is seen in the Tang Dynasty differs from the past? However, this scripture takes the eternal Buddha-nature as its throat, the wonderful practice of the One Vehicle as its eyes, the rebirth of ruined seeds as its heart, and the manifestation of the original, distant lifespan as its life; yet it uses the Consciousness-Only view of extinguishing seeds to kill its heart, the view of the Vibhasa Bodhisattva to obscure its eyes, the chapter on the Duration of Life to explain doubts and sever its life, and the view of eternal but not pervasive to cut its throat, regarding the Three Realms and Eight Hells as major outlines while considering the form of this scripture as small, and the One Vehicle's Four Virtues as minor meanings to which there is no return. Based on these to discuss, various examples can be understood. To say that it is still the old saying, Bodhisattva Wonderful Sound (妙音菩薩, Myōon Bosatsu, a Bodhisattva who propagates the Dharma with beautiful sounds) has never arisen arrogance because of this. If this land is still pure, filled with all the Buddhas, Shakyamuni Buddha (釋迦牟尼佛, Śākyamuni Buddha, the founder of Buddhism), and the stupa assembly, and manifests divine power in the air, penetrating the ten directions, why is it still necessary to wrongly admonish Bodhisattva Wonderful Sound? Those Buddhas see the unevenness of high and low, yet conceal the Buddha's wisdom and say that this land is still pure, and say that Shakyamuni Buddha does not receive benefits for a long time, and does not comply with the Six Harmonies (六和敬, six principles of harmony in a Buddhist Sangha), this is to make the saints imitate ordinary people. If it is said that the manifested body is Shakyamuni Buddha, and Shakyamuni Buddha opening the treasure tower is also the manifested body, why gather again? If according to the different traces of response, is it because the manifested body fears that Shakyamuni Buddha is too many and will not accept it, or is it because Avalokiteśvara Bodhisattva (觀音菩薩, Avalokiteśvara, the embodiment of compassion in Buddhism) fears that the Buddhas will accept too much and will not give it? If Avalokiteśvara Bodhisattva does not give it, then it shows that Avalokiteśvara Bodhisattva's giving is biased, what does this have to do with the Six Harmonies and few desires? If the manifested body does not accept it, it should give first and then yield, why only divide it into two parts? Therefore, knowing that dividing it into two parts shows that it should be shown, its meaning is already complete; the manifested body has already left, its principle has been well established, why make it difficult like this? If it is said that one should not establish sending off the manifested body, and establish receiving offerings, even if the chapter is moved to the back, this fault cannot be avoided, accepting Avalokiteśvara Bodhisattva's offering may still be sitting, when touching the head, one is still standing and chanting the dispersal, after the scripture, there should be the fault of standing to send off, it is only in vain to set up the dignity of jesting and ridicule, for this 'Wonderful Scripture' has not achieved praise and admiration. If it is only to comply with the feelings of ordinary people, Shakyamuni Buddha and the manifested body are on par, sitting to send off would be negligent, so standing to send off guests is the proper etiquette. Moreover, which sect stipulates standing to send off and standing to receive? Saying that sending off and receiving cannot be done, and also saying: There is already great joy among the assembly, but there is a lack of practice, it is not suitable to place it here, only because there is a lack of practice, it should not be placed in the back. Also saying: Where Also saying: Where
凈土容此穢生者？何不問劫燒擔草不同灰燼，毛孔納海身不隨波，凡此諸釋並任己心，不順經文其例若是。
次別破第九第十者，第九佛無就座，難云：開塔蒙命釋迦入坐，閉塔還出亦宜復座，豈得立說下諸經耶？如《涅槃經》如來現臥還從臥起，如茶毗時從金棺起上升梵宮，梵宮下已還複本座，此亦應爾，何事不然？翻曰：若摩頂已理須復座，若言無文令佛常立者，如文殊答問竟無入海文，何故至此忽雲海來？又云于海常說《法華》，常說之言應常在海，若本在海〈序〉不應列，何得復為彌勒釋疑？又說經竟，佛但令眾各散，元無更坐之文，佛應立送天龍八部，何但獨送多寶分身？立送分身其儀稍順，立送八部尊卑倍乖。又何不責云諸分身佛但令侍者赍華以宣問訊，及云彼某甲佛與欲開此寶塔，即云爾時釋迦見分身集與欲開塔，不見侍者至會說欲，欲應不成。〈法師〉與彼雖則稍親，黨理不黨親，古可依也。又何不責，教門皆云達多世世造惡，今忽說為佛師，復云與師記莂，顛倒不可具言。何不責龍女成佛太速？何不責聲聞成佛太遲？
第十眾無命坐，難云：佛處高遠眾人請接，今既還處地亦應命下敕令復坐，何容久立不賜安居，故知〈囑累〉定居經后。翻曰：凡假他力必須請加，若任自力不求他援，
【現代漢語翻譯】 現代漢語譯本：凈土能夠容納污穢之物所生嗎？為什麼不去問問劫火焚燒時，稻草和木柴化為灰燼的不同？為什麼不去問問毛孔能夠容納大海，身體卻不隨波逐流？凡是這些解釋都只是憑自己的心意，不順從經文，例子就是這樣。
接下來分別駁斥第九和第十點。第九點說佛沒有就座，反駁說：打開寶塔時，蒙受（多寶如來）的命令，釋迦牟尼佛入座；關閉寶塔后，（多寶如來）返回，也應該恢復座位，怎麼能立下經文呢？如《涅槃經》中，如來顯現臥姿，又從臥姿起身；如荼毗（火葬）時，從金棺中起身，上升到梵天宮，從梵天宮下來后，又恢復原來的座位，這裡也應該這樣，有什麼不可以的？翻譯者說：如果摩頂之後，理應恢復座位。如果說沒有經文記載，讓佛一直站立，就像文殊菩薩回答問題后，沒有入海的記載，為什麼到這裡忽然說從海里來？又說（文殊菩薩）在海里經常宣說《法華經》，『經常』宣說就應該經常在海里，如果原本就在海里，《序品》不應該列出（文殊菩薩），怎麼能再為彌勒菩薩解釋疑問？又說講經完畢，佛只是讓大家各自散去，原本就沒有再次就座的經文，佛應該站著送天龍八部，為什麼只送多寶如來的分身？站著送分身，禮儀還算順當，站著送天龍八部，尊卑之間更加不合禮儀。又為什麼不去責問（《法華經》）說諸位分身佛只是讓侍者拿著花來宣問訊，以及說『某某佛想要打開這個寶塔』，就說『當時釋迦牟尼佛看見分身佛聚集，想要打開寶塔』，沒有看見侍者到場宣說意願，意願應該不能成立。《法師品》與他們雖然稍微親近，但要講道理，不講親情，古人可以作為依據。又為什麼不去責問，教門都說提婆達多（Devadatta）世世代代作惡，現在忽然說他是佛的老師，又說為老師授記，顛倒錯亂，說不完。為什麼不去責問龍女成佛太快？為什麼不去責問聲聞成佛太慢？
第十點說大眾沒有被命令就座，反駁說：佛處在高遠的地方，眾人請求接近，現在既然已經回到地面，也應該命令（大眾）下來，下令恢復座位，怎麼能讓（大眾）久站，不賜予安居，所以知道《囑累品》一定在經文之後。翻譯者說：凡是藉助他力的，必須請求加持，如果依靠自己的力量，就不尋求他人的幫助。
【English Translation】 English version: Can the Pure Land accommodate those born from defilement? Why not ask about the difference between burning grass and firewood into ashes during a kalpa's (aeon) fire? Why not ask about how pores can contain the ocean, yet the body does not drift with the waves? All these interpretations are based on one's own mind, not following the sutras; such is the example.
Next, refuting the ninth and tenth points separately. The ninth point says the Buddha did not take a seat, arguing: When the stupa (pagoda) was opened, Shakyamuni (釋迦牟尼) Buddha entered the seat upon the command (of Many Treasures Tathagata 多寶如來); after the stupa was closed, (Many Treasures Tathagata) returned, and the seat should also be restored. How can one establish a sutra (經) saying otherwise? As in the Nirvana Sutra (《涅槃經》), the Tathagata (如來) appeared lying down and then arose from the lying position; as during the cremation (荼毗), he arose from the golden coffin and ascended to the Brahma (梵天) palace, and after descending from the Brahma palace, he returned to his original seat. It should be the same here; what is impossible? The translator says: If one's head has been patted (摩頂), one should logically resume the seat. If you say there is no textual record to let the Buddha stand constantly, just as after Manjushri (文殊菩薩) answered the questions, there is no record of entering the sea, why suddenly say he came from the sea here? Also, it is said that (Manjushri) often preaches the Lotus Sutra (《法華經》) in the sea; 'often' preaching should mean he is always in the sea. If he was originally in the sea, the Introduction Chapter (《序品》) should not have listed (Manjushri), how can he then resolve the doubts for Maitreya (彌勒菩薩)? Furthermore, after the sutra was preached, the Buddha only told everyone to disperse, and there was originally no text about sitting down again. The Buddha should have stood to send off the eight classes of gods and dragons (天龍八部), why only send off the emanations of Many Treasures Tathagata? Standing to send off the emanations is somewhat proper in etiquette, but standing to send off the eight classes is even more inappropriate between the honored and the humble. Also, why not question (the Lotus Sutra) saying that the Buddhas' emanations only instructed attendants to bring flowers to convey greetings, and saying 'So-and-so Buddha wants to open this treasure stupa,' and then saying 'At that time, Shakyamuni saw the emanations gathering, wanting to open the stupa,' but did not see the attendants arrive to express their wishes; the wish should not be established. Although the Teacher of the Dharma Chapter (《法師品》) is slightly closer to them, one should speak with reason, not with affection; the ancients can be relied upon. Also, why not question that all teachings say Devadatta (提婆達多) has committed evil deeds for generations, but now suddenly say he is the Buddha's teacher, and also say he gave predictions to the teacher, which is reversed and cannot be fully stated. Why not question the Dragon Girl (龍女) achieving Buddhahood too quickly? Why not question the Shravakas (聲聞) achieving Buddhahood too slowly?
The tenth point says the assembly was not ordered to sit down, arguing: The Buddha is in a high and distant place, and the assembly requests to approach. Now that they have returned to the ground, they should also be ordered to come down, ordering them to resume their seats. How can (the assembly) stand for a long time without being granted a place to rest? Therefore, it is known that the Entrustment Chapter (《囑累品》) must be after the sutra. The translator says: Whoever relies on the power of others must request blessings; if one relies on one's own power, one does not seek help from others.
處空非己力所及，故請佛神通；還本任自力所能，故不待佛命。況本緣佛入塔故請在空，今佛從座起豈可安坐？故云益加恭敬曲躬低頭。佛既復座說法，時眾理應復座，無文之論義準應知。又眾若不起不坐，應仍在空，何故〈普門品〉中無盡意云「從座而起」，〈陀羅尼品〉初藥王從座而起，故知不可見略卻就座，等文移品向後。又品題有囑累之說，令向後者，品內有囑累之義，亦應皆移。然囑累品題雖云囑累，品內但通云「我于無量阿僧祇，修習難得阿耨三菩提法，付囑汝等」，故神力品題雖云神力，品內云「為囑累是經故，乃以如來四法囑累上行」等也。故應先移〈囑累〉次移〈神力〉著〈囑累〉后。又〈囑累品〉初云「現大神力」，〈神力品〉內有囑累之言，是故二品俱移向后。若俱移向后，不可兩品重張，不可兩品前後，若有前後，還失最後。若言經文次第，不輕已后即合勸持，何事以神力而間雜之？寶塔慕覓宣弘之人，只應次以〈持品〉續之，何得許以〈調達品〉間？若其品次不依羅什，理須一切並依《正經》，今經聲聞一萬二千，《正經》但有一千二百，嘆聲聞德乃有一十一句，嘆菩薩德則有二十八句，與《妙經》及《論》復不相關，何不咎《論》違《正法華》，而嫌《妙經》違《論》。又《正經》列名
之中雲「光世音」，「光」「觀」聲同，便即書之。後代何不依「光」釋義？寶掌菩薩離開為二，更加寶印首也。掌已是手，復加頭首離為二人；自在天子以大梵冠首，亦云「三萬天子俱」，即是回梵文大梵字不盡。別序中不云說大乘經名無量義，直云說斯經已升座三昧，又闕無量義處三昧，不知爾前為說何經？為入何定？何不責《妙經》增加無量義耶？又放光但云「上至三十三天」，法護何事抑佛光明？《妙經》云「八百弟子」，《正經》云「十八人中」，凡云「如恒河沙」，一切皆云「如江河砂」。〈序品〉既爾，正宗之中錯不可數，何不依之而獨引〈囑累〉？是故《正經》並未可依。縱是什公所移，應見梵文深旨；若也漫移，何不安余品后，而必著此中？使無如上諸妨，更移著後生諸妨耶？故使流行之處眾聖冥加。
次正釋品中亦具四悉，初世界中約得名以釋品，得名事別即世界。又「累」者連及也，字應單作；後人加口者，意言口囑，即義立也。言「煩爾」者，「爾」汝也。謂累汝後代，如帶累也。《左傳》云：「相時而動無累後人」，此是如來適時而化，示有謙詞。又令於三世傳法不絕，三世不同亦世界也。次為人者，此是後世宣佈生善。次對治者，令後世受者使不失故，治其失惡故名對治。次第一
【現代漢語翻譯】 現代漢語譯本：
其中說到『光世音』（Guang Shi Yin，菩薩名），『光』和『觀』聲音相同，就直接寫成『光』了。後代為什麼不按照『光』的含義來解釋呢？寶掌菩薩（Bao Zhang Pusa）分開就成了兩個人，又加上寶印首（Bao Yin Shou）的名字。『掌』已經是手的意思了，又加上『頭首』，就變成了兩個人；自在天子（Zizai Tianzi）戴著大梵天冠，也說『三萬天子一起』，這就是沒有完全翻譯梵文中的大梵天字（Maha Brahma）。別的序言中不說講的是大乘經典《無量義經》（Wuliangyi Jing），只說講這部經后就升座入三昧（Sanmei），又缺少《無量義經》處三昧，不知道在那之前講的是什麼經？入的是什麼定？為什麼不責怪《妙法蓮華經》（Miaofa Lianhua Jing）增加了《無量義經》呢？又說放光只是『上至三十三天』，法護（Fahu）為什麼要壓制佛的光明？《妙法蓮華經》說『八百弟子』，《正法華經》（Zheng Fahua Jing）說『十八人中』，凡是說到『如恒河沙』，一切都說『如江河砂』。〈序品〉（Xupin）既然如此，正宗的內容中錯誤數不勝數，為什麼不依據這些而只引用〈囑累品〉（Zhulei Pin）呢？所以《正法華經》並不可靠。縱然是鳩摩羅什（Jiumoluoshi）翻譯的，也應該看到梵文的深刻含義；如果只是隨意翻譯，為什麼不放在其餘品之後，而一定要放在這裡呢？使得沒有像上面這些妨礙，反而產生了更多的妨礙。所以使得流行的地方有眾多聖賢暗中加持。
其次，在正式解釋品的內容中也具備四悉檀（Sidan），首先在世界悉檀中，根據得名來解釋品，得名的事情不同，就是世界悉檀。而且『累』的意思是連帶，字應該單獨寫作『累』；後人加上口字旁，意思是口頭囑託，這就是義悉檀。說到『煩爾』，『爾』就是你的意思。意思是連累你後代，就像帶累一樣。《左傳》（Zuo Zhuan）說：『看準時機行動，不要連累後人』，這就是如來適應時機而教化，表示謙虛的說法。又讓在三世傳法不絕，三世不同也是世界悉檀。其次，為人悉檀，這是爲了後世宣佈教義，產生善根。其次，對治悉檀，是爲了讓後世接受教義的人不失去原有的教義，糾正他們失去的惡念，所以叫做對治悉檀。其次，第一義悉檀。
【English Translation】 English version:
It says in it, 'Guang Shi Yin' (Avalokiteśvara, name of a Bodhisattva), 'Guang' and 'Guan' have the same sound, so it was written directly as 'Guang'. Why don't later generations interpret it according to the meaning of 'Guang'? Bao Zhang Pusa (Bodhisattva Baozhang) separated becomes two people, and also adds the name Bao Yin Shou. 'Zhang' already means hand, and adding 'head' makes it two people; Zizai Tianzi (King Zizai) wearing the Maha Brahma crown, also says '30,000 devas together', which means the Maha Brahma word in Sanskrit was not completely translated. Other prefaces do not say that the sutra being spoken is the Mahayana sutra 'Wuliangyi Jing' (Sutra of Immeasurable Meanings), but only say that after speaking this sutra, he ascended the seat and entered Samadhi, and also lacks the Samadhi of 'Wuliangyi Jing', not knowing what sutra was spoken before that? What Samadhi was entered? Why not blame the 'Miaofa Lianhua Jing' (Lotus Sutra) for adding 'Wuliangyi Jing'? Also, it says that the light emitted only 'reaches up to the Trayastrimsa Heaven', why did Dharmaraksa suppress the Buddha's light? The 'Miaofa Lianhua Jing' says '800 disciples', the 'Zheng Fahua Jing' (Sutra of Correct Dharma Flower) says 'among 18 people', whenever it says 'like the sands of the Ganges River', everything says 'like the sands of the Yangtze River'. Since the 〈Introduction Chapter〉(Xupin) is like this, the errors in the main content are countless, why not rely on these and only quote the 〈Entrustment Chapter〉(Zhulei Pin)? Therefore, the 'Zheng Fahua Jing' is not reliable. Even if it was translated by Kumarajiva, he should have seen the profound meaning of the Sanskrit; if it was just translated casually, why not put it after the other chapters, and insist on putting it here? So that there are no such obstacles as above, but instead generate more obstacles. Therefore, it causes the places where it circulates to have the secret blessings of many sages.
Secondly, the formal explanation of the chapter also possesses the four siddhantas (Sidan), first in the world siddhanta, the chapter is explained according to its name, the matter of obtaining the name is different, which is the world siddhanta. Moreover, 'Lei' means to involve, the character should be written alone as 'Lei'; later people added the mouth radical, meaning verbal entrustment, which is the meaning siddhanta. Speaking of 'Fan Er', 'Er' means you. It means to burden your descendants, like a burden. The 'Zuo Zhuan' (Zuo Commentary) says: 'Act according to the time, do not burden future generations', this is the Tathagata adapting to the time to teach, expressing a humble statement. Also, to allow the Dharma to be transmitted continuously in the three times, the difference in the three times is also the world siddhanta. Secondly, the individual siddhanta, this is to announce the teachings to future generations, generating good roots. Secondly, the remedial siddhanta, is to prevent those who receive the teachings in future generations from losing the original teachings, correcting their lost evil thoughts, so it is called the remedial siddhanta. Thirdly, the first principle siddhanta.
義者，令後代人奉旨入住，入住即證真也。初兩字並在能付，次兩字皆在所付，三囑在能付、累在所付。
次正付囑中釋三摩者，先約所表釋，所付不輕須以淺表深，故身口心三付方表慇勤。次約四悉者，即具事理。經言「現大神力」者，如來向現十種神力，已表當現四一益竟，而今復云現神力者，正表身口心三付故也。從座而起以如來一手一時遍摩，故名為大。有人引《大經》中內有弟子解甚深義，不為利養不生諍競，外有清凈檀越，佛法久住，若不爾者法不久住。此是彼經最後誡勸道俗弘通，亦捃拾之遺囑耳。不同今經乃是一期宣暢，他方欲散，現十神力囑累十方，佛親摩頂菩薩三受，表法勤勤。「佛之智慧」等者，取覺照邊屬一切智見畢竟空。「如來智慧為道種智」者，即取從因至果得道種名，道種從權，具如第一卷中悉以能契之行名為權也。「于如來室」至「如是明三智」者，即依座室三各具三智，只是三一相即、三一互融，故一中具三，以此三事弘經益他，令他各得果地三智之用，故知室若無二弘誓不普，衣若無二法身不滿，座若無二惑破不周。「如是施主」下，結能施意，應云如是施主三法無闕自他不空，是施主故有大慈悲，自既入室令他入室；無慳吝故，自既著衣令地著衣；無所畏故，自既坐座
令他坐座。亦可云無慳吝故施此三法，無所畏故說此三法，若施若說皆具慈悲，即入室三法也。「汝等」等者，汝等當學如來以此三法而流通之，以此三三應施一切。故《經》云「汝等即是眾生之大施主」，此明經之功用必具三三，況復所弘三三之法，方名令他得於所弘。「世尊敕」者，具奉行之，他人於此辯凡夫慳，引《成論》云，慳有五種，住處護他物稱讚法慳。法慳七報：一生生常盲，二生生愚癡，三生怨家中，四受胎或死，五為諸佛怨，六善人遠離，七無惡不造。若消此文，都不相關。且言如來若以小乘化，我則墮慳貪，勸弘法者舍凡夫慳，此消可爾。若直以此證，令佛同凡，深不可也。
釋藥王品
釋品引《觀經》釋名即世界也。「此文」去，具以今經而成四悉。「若推」下明得名前後，非四悉意。「竭其神力」者，用神通力三昧供養也。「盡其形命」者，用其報法即燒臂也。「庶令弟子」等者，上人行之令下效故，此則自他二義具足。「諸佛」下「云云」者，令述有無，不輕乃至〈方便品〉來，豈獨佛耶？「下品亦有佛」者，云雷音王佛、寶威德上王佛等，況釋迦化主始末恒在，況復應以佛身度等，然應須云上品有菩薩，佛事為正；下品有佛，菩薩事為正。通途論之，從化主說，一切皆以佛
【現代漢語翻譯】 現代漢語譯本：讓他坐下。也可以說因為沒有吝嗇而施行這三種法，因為無所畏懼而宣說這三種法，無論是佈施還是宣說都具備慈悲，這就是入室的三種法了。「汝等」等的意思是，你們應當學習如來用這三種法來流通佛法，用這三個三來施與一切眾生。所以《經》中說「你們就是眾生的大施主」，這說明經的功用必定具備三個三，更何況所弘揚的是三個三的法，才稱得上使他人得到所弘揚的法。「世尊敕」的意思是，完全奉行它，他人在這裡辯論凡夫的慳吝，引用《成實論》說，慳吝有五種，住處慳、護他物慳、稱讚慳、法慳。法慳有七種報應：一生生常常是盲人，二生生愚癡，三生在怨家之中，四受胎或者死亡，五成為諸佛的怨敵，六善人遠離，七無惡不作。如果消解這段文字，都毫不相關。且說如來如果用小乘來教化，我就會墮入慳貪，勸勉弘揚佛法的人捨棄凡夫的慳吝，這樣消解或許可以。如果直接用這個來證明，使佛和凡夫相同，那就太不應該了。 解釋《藥王品》 解釋品名引用《觀經》，解釋名稱就是世界的意思。「此文」開始，完全用現在的經文來成就四悉檀（四悉檀：世界悉檀，各各為人悉檀，對治悉檀，第一義悉檀）。「若推」下面說明得到名稱的前後，不是四悉檀的意義。「竭其神力」的意思是，用神通力三昧來供養。「盡其形命」的意思是，用他的報身來供養，就是燒臂。「庶令弟子」等的意思是，上面的人這樣做，使下面的人效仿，這就是自利和他利兩種意義都具備。「諸佛」下面「云云」的意思是，使人敘述有或者沒有，不輕視乃至《方便品》以來，難道只有佛嗎？「下品也有佛」的意思是，云雷音王佛、寶威德上王佛等，更何況釋迦化主從始至終都在，更何況應當用佛身來得度等等，然而應當說上品有菩薩，佛事是主要的；下品有佛，菩薩的事是主要的。通途來說，從化主來說，一切都以佛為主。
【English Translation】 English version: Let him sit down. It can also be said that because of not being stingy, these three dharmas are practiced, and because of being fearless, these three dharmas are spoken. Whether it is giving or speaking, both possess compassion, which are the three dharmas of entering the room. 'You, etc.' means that you should learn from the Tathagata to circulate the Dharma with these three dharmas, and use these three threes to give to all beings. Therefore, the Sutra says, 'You are the great benefactors of all beings,' which shows that the function of the Sutra must have three threes. Moreover, the three threes of the Dharma that are being promoted can be said to enable others to obtain the Dharma that is being promoted. 'The World Honored One commands' means to completely practice it. Others argue here about the stinginess of ordinary people, quoting the Chengshi Lun (Tattvasiddhi Shastra) which says that there are five kinds of stinginess: stinginess of dwelling place, stinginess of protecting other's property, stinginess of praise, and stinginess of Dharma. There are seven retributions for stinginess of Dharma: first, being blind in every life; second, being foolish in every life; third, being born into an enemy's family; fourth, dying in the womb; fifth, becoming an enemy of all Buddhas; sixth, being distanced from good people; and seventh, committing all kinds of evil. If this passage is interpreted, it is completely irrelevant. It can be said that if the Tathagata uses the Small Vehicle to teach, I will fall into stinginess and greed, and encourage those who promote the Dharma to abandon the stinginess of ordinary people. This interpretation may be acceptable. If this is directly used to prove that the Buddha is the same as ordinary people, it is deeply inappropriate. Explanation of the Medicine King Chapter The explanation of the chapter title quotes the Contemplation Sutra, explaining that the name means the world. Starting from 'This passage,' the current sutra is completely used to accomplish the Four Siddhanthas (Four Siddhanthas: Worldly Siddhantha, Individual Siddhantha, Remedial Siddhantha, First Principle Siddhantha). 'If inferred' below explains the order of obtaining the name, which is not the meaning of the Four Siddhanthas. 'Exhausting their spiritual power' means using the power of samadhi to make offerings. 'Exhausting their physical lives' means using their reward body to make offerings, which is burning the arm. 'Hoping that the disciples' etc. means that when the superiors do this, the inferiors will follow, which means that both self-benefit and other-benefit are complete. 'All Buddhas' below 'etc.' means to make people narrate whether there is or is not, not to despise even since the Expedient Means Chapter, is it only the Buddha? 'The lower ranks also have Buddhas' means Cloud Thunder Sound King Buddha, Treasure Majestic Virtue Upper King Buddha, etc. Moreover, the Shakyamuni (釋迦牟尼) transformation master is always there from beginning to end, and moreover, one should use the Buddha body to be saved, etc. However, it should be said that the upper ranks have Bodhisattvas, and Buddha's affairs are the main thing; the lower ranks have Buddhas, and Bodhisattva's affairs are the main thing. Generally speaking, from the transformation master's point of view, everything is based on the Buddha.
為正也。「藥王」至「流通義便」者，佛囑累已大事功畢，隨物偏好故乘乘不同，真如實相是所乘之體，一乘因果是所乘之事，苦行等是乘乘之緣，隨物機宜故使弘者隨緣不等，故所乘體皆妙法也。以依一實立因果故，乘于所乘以利物故，故曰乘乘。
「問為三」者，初一利他，次一自行，游化亦苦行，苦行亦利他，已下去文如妙音等皆不出自他，自行皆不出智斷福慧，利他皆不出三昧神通。「通問游」者，游必具足十法界身，並如妙音、觀音，但別舉苦行以逗所宜，故請答之言意在苦行。「有佛聲聞」者文略，具如經列，有菩薩及菩薩壽等。《經》「即時入是三昧」者，普現三昧理無出入，表用三昧之力故云「入」耳。《經》「以神通力愿」者，明不以世火還依所得三昧起利他愿，以智觀火焚難思境，故使光明起斯照彼，佛亦以逗物故贊。「真法供養」等者，先總舉能觀所觀，次及觀相。「當是」之言正顯真法，所以燒身名真法者，由內觀故。所觀者何？即此生身由惑因故惑斯惑果。「皆用」之言顯因果俱蕩。「又觀若身若火」等者，于中先明法空，次「誰燒」下辯生空。初法空者，既即實相實相無燒，身火能所安得有燒有能所耶？次生空者，非但身等皆是實相，身等宰主一切皆無，故名為「誰」。「燒」者
【現代漢語翻譯】 現代漢語譯本： 這是真正的正道。『藥王』到『流通義便』，是說佛陀囑託完畢，大事功成，因為眾生的偏好不同，所以有種種不同的乘。真如實相是所乘之本體，一乘的因果是所乘之事，苦行等是種種乘的助緣。爲了適應眾生的根器，所以弘揚佛法的人隨緣而不同，因此所乘之本體都是妙法。因為依據一實之理建立因果，乘著所乘之法來利益眾生，所以稱為乘乘。
『問為三』，首先是利他，其次是自行。游化也是苦行，苦行也是利他。接下來的經文，如妙音等，都不離自利利他，自利不離智斷福慧，利他不離三昧神通。『通問游』，游化必定具足十法界之身，如同妙音、觀音一樣，但特別提出苦行來適應眾生的根器，所以請問和回答的重點在於苦行。『有佛聲聞』等，經文省略了，具體內容如經文所列，有菩薩以及菩薩的壽命等。《經》中『即時入是三昧』，普現三昧的道理是沒有出入的，這裡說是『入』，是爲了表示運用三昧的力量。《經》中『以神通力愿』，說明不是用世間的火，而是依靠所得到的三昧，發起利益眾生的願力，用智慧觀察火焚燒難以思議的境界，所以使光明生起並照耀彼方，佛陀也爲了適應眾生而讚歎。
『真法供養』等，先總括能觀和所觀，然後說到觀想的相狀。『當是』這句話正是顯示真法，之所以燒身被稱為真法，是因為內在的觀想。所觀想的是什麼呢？就是這個由迷惑之因而產生的迷惑之果，即此生身。『皆用』這句話顯示因果都消散了。『又觀若身若火』等，其中先說明法空，然後『誰燒』以下辨別生空。首先是法空，既然是實相，實相就沒有燒，身火能燒和所燒怎麼會有燒和能燒所燒呢？其次是生空，不僅身等都是實相，身等的主宰也都沒有，所以稱為『誰』。『燒』是指什麼呢？
【English Translation】 English version: This is the true and correct path. 'Yao Wang (Medicine King)' to 'liutong yi bian (meaning of circulation and benefit)' means that the Buddha has completed his entrustment and accomplished great deeds. Because sentient beings have different preferences, there are various vehicles (yana). True Thusness (tathata) and Reality (bhutasya lakshanam) are the substance of what is carried by the vehicle, the cause and effect of the One Vehicle (Ekayana) are the affairs carried by the vehicle, and ascetic practices are the conditions for the various vehicles. In order to adapt to the capacities of sentient beings, those who propagate the Dharma vary according to conditions. Therefore, the substance of what is carried by the vehicle is all wonderful Dharma. Because cause and effect are established based on the principle of One Reality, and sentient beings are benefited by riding on what is carried by the vehicle, it is called vehicles upon vehicles.
'Question is threefold' means first, benefiting others; second, benefiting oneself. Traveling and transforming is also ascetic practice, and ascetic practice is also benefiting others. The following scriptures, such as Wonderful Sound (Myokoon), do not depart from benefiting oneself and others. Benefiting oneself does not depart from wisdom, cutting off afflictions, blessings, and wisdom. Benefiting others does not depart from samadhi and supernormal powers. 'General question about traveling' means that traveling and transforming must be complete with the bodies of the Ten Dharma Realms, just like Wonderful Sound (Myokoon) and Avalokitesvara (Kannon), but ascetic practice is specifically mentioned to suit the capacities of sentient beings. Therefore, the focus of the questions and answers is on ascetic practice. 'There are Buddhas and Sravakas' etc., the text is abbreviated, and the specific content is as listed in the scriptures, including Bodhisattvas and the lifespans of Bodhisattvas. In the Sutra, 'immediately entered this samadhi' means that the principle of Universal Manifestation Samadhi has no coming or going. Saying 'entered' here is to express the use of the power of samadhi. In the Sutra, 'with the power of supernormal abilities, made a vow' means that instead of using worldly fire, one relies on the samadhi one has attained to make a vow to benefit sentient beings, using wisdom to observe the burning of inconceivable realms, so that light arises and illuminates the other side. The Buddha also praised this in order to adapt to sentient beings.
'True Dharma offering' etc., first summarizes the observer and the observed, and then speaks of the appearance of contemplation. The phrase 'should be' precisely reveals the True Dharma. The reason why burning the body is called True Dharma is because of inner contemplation. What is contemplated? It is the fruit of delusion caused by the cause of delusion, that is, this physical body. The phrase 'all use' shows that both cause and effect are dissipated. 'Also contemplate the body and fire' etc., in which the emptiness of phenomena is explained first, and then the emptiness of self is distinguished below 'who burns'. First is the emptiness of phenomena, since it is Reality, and Reality has no burning, how can there be burning and the ability to burn in the body and fire? Second is the emptiness of self, not only are the body etc. all Reality, but the masters of the body etc. are also non-existent, so it is called 'who'. 'Burns' refers to what?
，能燒火也。「然」者，所然身也。身火併是能供事也，佛法即是所供田也。宰主即是能觀觀者，身火能所觀境也。境智不二能所斯亡，以不二觀觀不二境，成不二行會不二空，作是觀時苦為法界，見聞者益故曰「乘乘」。若不爾者，成無益苦行，佛有誠誡實可先思。所以投巖無招外行之論，赴火不為內眾之譏，良由內有理觀、外曉期心，故勝熱息善財之疑，尼干生嚴熾之解，篤論其道行方有克。心正行正、智邪事邪，行不可廢、智不可亡，後學之徒無失法利。有人問云：律制燒身得蘭，燒指得吉，此中贊燒其事如何？今為答之，大小開制教法不同，小制結過、大制令燒，故《梵網》中若不燒者非出家菩薩，豈獨令俗而不制道？故知順小行易不燒何難？從大誠難燒乃不易。世以不持為大，則大小俱傾，信此土機緣咸迷大小，不知先小后大，依何夏次？先大后小，何心而受？先小后大，開小乘遮不？先大后小，遮菩薩開不？一界之內兩眾如何？一身之中二體同異，大乘于小取益從何？小誦于大招損誰測？勤勤甄別用為來種，所乘之乘皆妙法故，以依一實立因果故，乘其所乘以利物故，但自揣己德歷境觀心，與心相應當順開制。今藥王久證並出開制之方，重法亡懷起神通之愿，為軌凡下思之可知。《經》「以旃檀為𧂐」者
【現代漢語翻譯】 現代漢語譯本： 『能燒火也。』意思是，所燃燒的是身體。身體和火焰都是能供養的行為，佛法就是所供養的福田。宰主（指修行者）是能觀照的主體，身體和火焰是所觀照的境界。境界與智慧不二，能觀與所觀的區分自然消失。以不二的智慧觀照不二的境界，成就無二的修行，證悟無二的空性。這樣觀照時，苦行即是法界，見聞者都能受益，所以說是『乘乘』（殊勝的修行）。如果不是這樣，就會變成無益的苦行，佛陀的誠實教誡實在應該先思考。所以，投身懸崖不會招來外道的議論，赴湯蹈火也不會受到內部僧眾的譏諷，是因為內心有理性的觀照，對外明白所期望的目標。因此，才能使勝熱婆羅門息滅善財童子的疑惑，使尼干外道產生對嚴熾苦行的理解。認真研究其道理，修行才能成功。心正行正，智慧邪惡則行為邪惡。修行不可廢棄，智慧不可喪失，後來的學習者不要失去佛法的利益。 有人問：『戒律規定燒身可以得到蘭（一種功德），燒指可以得到吉祥，這裡讚歎燒身這件事是為什麼呢？』現在回答：大小乘的開許和制止的教法不同，小乘戒律禁止，會受到懲罰；大乘戒律開許，甚至鼓勵焚燒。所以《梵網經》中說，如果不焚燒身體，就不是出家的菩薩。難道只約束在家眾而不約束出家眾嗎？所以要知道，順從小乘戒律容易，不焚燒有什麼困難？遵循大乘戒律很難，焚燒不容易。世人以不持戒為大，那麼大小乘都會傾覆。相信這個地方的眾生因緣，都迷惑于大小乘，不知道先小乘后大乘，依據什麼次第？先大乘后小乘，以什麼心來接受？先小乘后大乘，是開許小乘而遮止大乘嗎？先大乘后小乘，是遮止菩薩行而開許小乘嗎？在一個界限之內，大小乘兩眾如何相處？在一個身體之中，大小乘兩種修行方式是相同還是不同？大乘從小乘中獲取利益是從哪裡來的？小乘對大乘造成損害，誰能預測？勤勤懇懇地辨別，是爲了未來的種子。所乘的乘（指教法）都是妙法，因為依靠一實相而建立因果，乘坐它來利益眾生。但要自己衡量自己的德行，經歷各種境界來觀察自己的心，與心相應，應當順應開許和制止的規定。現在藥王菩薩久遠以來就已證悟，並且示現開許和制止的方法，重視佛法而忘記自身，發起神通的誓願，作為凡夫的規範，思考就可以知道。《經》中說『以旃檀（一種香木）為𧂐（柴火堆）』，意思是……
【English Translation】 English version: 'Able to burn fire.' means that what is burned is the body. The body and fire are both acts of offering, and the Buddha's teachings are the field of merit being offered to. The master (referring to the practitioner) is the subject who is able to observe, and the body and fire are the object being observed. When the realm and wisdom are non-dual, the distinction between the observer and the observed naturally disappears. By observing the non-dual realm with non-dual wisdom, one achieves non-dual practice and realizes non-dual emptiness. When contemplating in this way, suffering is the Dharma realm, and those who see and hear it will benefit, so it is called 'vehicle upon vehicle' (supreme practice). If it is not like this, it will become a useless ascetic practice, and the Buddha's sincere teachings should really be considered first. Therefore, throwing oneself off a cliff will not invite criticism from external paths, and plunging into fire will not be ridiculed by the internal Sangha, because internally there is rational contemplation, and externally one understands the desired goal. Therefore, it can extinguish Sudhana's doubts about the ascetic Tapas, and cause the Nirgrantha heretics to understand the fierce practice. Seriously study its principles, and practice can be successful. If the mind is upright, the practice is upright; if wisdom is evil, then the actions are evil. Practice cannot be abandoned, and wisdom cannot be lost. Later learners should not lose the benefits of the Dharma. Someone asks: 'The precepts stipulate that burning the body can obtain Lamba (a kind of merit), and burning a finger can obtain auspiciousness. Why is burning the body praised here?' Now I answer: The teachings of allowance and prohibition differ between the Mahayana and Hinayana. The Hinayana precepts prohibit it, and one will be punished; the Mahayana precepts allow it, and even encourage burning. Therefore, the Brahma Net Sutra says that if one does not burn the body, one is not an ordained Bodhisattva. Does this only restrict laypeople and not ordained people? So you should know that it is easy to follow the Hinayana precepts, and what difficulty is there in not burning? It is difficult to follow the Mahayana precepts, and burning is not easy. The world regards not upholding the precepts as great, then both the Mahayana and Hinayana will collapse. Believing in the conditions of sentient beings in this land, they are all confused about the Mahayana and Hinayana, not knowing to first practice the Hinayana and then the Mahayana. According to what order? First the Mahayana and then the Hinayana, with what mind do you accept it? First the Hinayana and then the Mahayana, is it allowing the Hinayana and prohibiting the Mahayana? First the Mahayana and then the Hinayana, is it prohibiting the Bodhisattva practice and allowing the Hinayana? Within one boundary, how do the two groups of Mahayana and Hinayana get along? Within one body, are the two practices of Mahayana and Hinayana the same or different? Where does the Mahayana get its benefits from the Hinayana? Who can predict the harm that the Hinayana causes to the Mahayana? Diligently distinguish, for the sake of future seeds. The vehicle (referring to the teachings) that is ridden is all wonderful Dharma, because it relies on the One Reality to establish cause and effect, and rides it to benefit sentient beings. But you must measure your own virtue, experience various realms to observe your own mind, and in accordance with your mind, you should follow the regulations of allowance and prohibition. Now, Bhaisajyaraja Bodhisattva has long since realized enlightenment, and also demonstrates the methods of allowance and prohibition, valuing the Dharma and forgetting himself, making vows of supernatural powers, as a norm for ordinary people, thinking about it can be known. The Sutra says 'using sandalwood (a kind of fragrant wood) as 𧂐 (a pile of firewood),' meaning...
，他人疑雲：何得旃檀而為𧂐耶？答：此土大愛道入涅槃后，猶用旃檀阇維，況彼凈土何足為難？然凈穢並陳非世有也，皆聖力故。《經》云「七萬二千歲」等者，
問：
燒身但經千二百歲，燒臂何故時長？
答：
前為自行身盡入滅，今為弘法令物會三，故云「令無數」等，既言無數聲聞發菩提心，故知喜見於佛滅后不令此等住于小果，此土亦然。
《經》云「金色之身」者，前已得普現，即八相金色，故知此中須在極果。「能生」等者，如父母必以四護護子，今發心由法為「生」，始終隨逐為「養」，令滿極果為「成」，能應法界為「榮」，雖四不同以法為本。又此四法即四悉檀，次第對之亦應可見，此即始終對四悉也。然前三教各得四益，今對圓說例上可知。
問：
初開章云嘆能持人，何故向云「不如一偈」，又云「法是佛師」等耶？
答：
前嘆有法之人，今嘆在人之法。
言「初嘆體，次嘆用」者，非宗體之體，非宗用之用，通指一部為體，部內體、宗、用三，共有如是拔與等用。「十寶山」者，具如《止觀》第五記。引《華嚴經》「或一或二」者，《俱舍》云：「前七金所成蘇迷盧四寶，金或兼余，故云一二。」「諸經說權智」等者
【現代漢語翻譯】 現代漢語譯本： 他人疑惑：怎麼能用旃檀木來做廁所呢？回答：我們這個娑婆世界，大愛道（Mahaprajapati Gautami，佛陀的姨母）入涅槃后，尚且用旃檀木來火化，更何況是極樂凈土，這又有什麼難的呢？然而，凈與穢同時顯現，不是世間常有的現象，都是聖人的力量所致。《經》中說『七萬二千歲』等等， 問： 燒身（自焚）僅僅經過一千二百歲，燒臂（燃臂供佛）為什麼時間更長？ 答： 前者是爲了自己修行，身體燃盡后就入滅了；現在是爲了弘揚佛法，使眾生會歸於三乘，所以說『令無數』等等，既然說無數聲聞發菩提心，由此可知喜見（Ruchi，過去世的寶藏如來）在佛陀滅度后，不讓這些人停留在小乘果位，我們這個世界也是如此。 《經》中說『金色之身』，前面已經得到普現色身，也就是八相成道時的金色身，所以知道這裡必須是在最高的果位上。『能生』等等，就像父母必定用四種方式來保護孩子，現在發菩提心，由佛法來『生』，始終跟隨佛法來『養』，使之圓滿達到最高的果位為『成』，能夠應合法界為『榮』，雖然這四種不同，但都以佛法為根本。而且這四種法就是四悉檀（catuh-siddhanta，四種成就），依次對應來看也是可以明白的，這就是始終對應四悉檀。然而，前面的三教（藏教、通教、別教）各自得到四種利益，現在針對圓教來說，可以按照上面的例子來理解。 問： 最初開篇讚歎能受持佛法的人，為什麼後面又說『不如一偈』，又說『法是佛師』等等呢？ 答： 前面是讚歎擁有佛法的人，現在是讚歎存在於人身上的佛法。 說『最初讚歎體，其次讚歎用』，不是宗體的體，也不是宗用的用，而是通指整部經為體，經文內部有體、宗、用三者，共同具有像拔除痛苦、給予快樂等等作用。『十寶山』，詳細內容記載在《止觀》（摩訶止觀）第五卷的註釋中。引用《華嚴經》（Avatamsaka Sutra）『或一或二』，《俱舍論》（Abhidharmakośa）中說：『前面的七座金山所形成的須彌山（Sumeru），由四寶構成，金或者兼有其他寶物，所以說一或二。』『諸經說權智』等等
【English Translation】 English version: Others doubt: How can sandalwood be used as a toilet? Answer: In this Saha world, Mahaprajapati Gautami (Buddha's aunt) was cremated with sandalwood after entering Nirvana, let alone the Pure Land, what is so difficult about that? However, the simultaneous appearance of purity and impurity is not a common phenomenon in the world, it is all due to the power of the saints. The sutra says 'seventy-two thousand years' etc., Question: Burning the body (self-immolation) only takes one thousand two hundred years, why does burning the arm (offering the arm to the Buddha) take longer? Answer: The former is for one's own practice, and one enters Nirvana after the body is burned; now it is to promote the Dharma and make sentient beings converge to the Three Vehicles, so it says 'to make countless' etc. Since it says that countless Shravakas generate Bodhicitta, it can be known that Ruchi (past life's Treasure Tathagata) does not allow these people to stay in the Hinayana fruit after the Buddha's Nirvana, and so is this world. The sutra says 'golden body', the universal manifestation of the body has already been obtained before, that is, the golden body of the eight aspects of enlightenment, so it is known that it must be in the highest fruit here. 'Can generate' etc., just like parents must protect their children in four ways, now generating Bodhicitta, 'generating' by the Dharma, always following the Dharma to 'nurture', making it fully reach the highest fruit as 'accomplishment', being able to correspond to the Dharma realm as 'glory', although these four are different, they all take the Dharma as the root. Moreover, these four dharmas are the four siddhantas (catuh-siddhanta, four kinds of accomplishments), and it should be clear to see them in sequence, this is the correspondence of the four siddhantas from beginning to end. However, the previous three teachings (Tripitaka teaching, Common teaching, Separate teaching) each obtained four benefits, now for the Perfect teaching, it can be understood according to the above example. Question: At the beginning of the chapter, it praises those who can uphold the Dharma, why does it later say 'not as good as a single verse', and 'the Dharma is the teacher of the Buddha' etc.? Answer: The former praises those who possess the Dharma, and now praises the Dharma that exists in people. Saying 'first praising the substance, then praising the function', is not the substance of the doctrine, nor the function of the doctrine, but refers to the entire sutra as the substance, and there are substance, doctrine, and function within the sutra, all of which have functions such as removing suffering and giving happiness. 'Ten Treasure Mountains', detailed content is recorded in the commentary of the fifth volume of 'Zhi Guan' (Mahā-śamatha-vipassanā). Quoting the 'Avatamsaka Sutra' (Avatamsaka Sutra) 'either one or two', the 'Abhidharmakośa' (Abhidharmakośa) says: 'The Sumeru mountain (Sumeru) formed by the previous seven gold mountains is composed of four treasures, gold or with other treasures, so it is said one or two.' 'The sutras say expedient wisdom' etc.
，權不即實致令教法皆非自在，諸機不融故教主別爾。「諸經明實智」等者，並是權外之實故破疑不遍，尚不及此經說施權意已破諸疑，故云「即實而權」，況復今經本為顯實，有疑皆斷，故云「即權而實」，所以權實之語非獨今經，相即之言出自於此，不收于小是故異也。「文云學無學」等者，指三教菩薩為發菩薩心者，今經為彼之父能生彼故，昔謂非子至此方知。「余經要因功用」者，但取發心畢竟不別，不同三教要因功用，如別教地前為方便也。「如風」下「云云」者，初住已入無功用位，應具簡車體及具度等，釋如風所以至入初住無功用道。《經》云「五百歲」者，《大集經》中有五五百，具如前文。《經》云「若有女人」等者，此中只云得聞是經如說修行即凈土因，不須更指《觀經》等也。
問：
如何修行？
答：
既云如說修行，即依經立行，具如〈分別功德品〉中直觀此土四土具足，故此佛身即三身也，故此大眾即一切眾。以惑未斷故，故安樂行是同居凈土行之氣分也，故不離同居穢見同居凈。
問：
同居類多，何必極樂？
答：
教說多故，由物機故，是攝生故，令專注故，宿緣厚故，約多分故。下分兜率其例不同，但在機感。
釋妙
音菩薩品
此品初具三釋，初文因緣，次「昔得」下約教，次「此品」下本跡，唯無觀心，因緣甚略。且義立者，音樂世界，自隨為人，奉缽對治，道器第一義。觀音有問得名之由，此中無者，此從自行、下從利他。又如常不輕中亦有本事，即名以顯本事，始從內解終至利他，同在一名之內，雖自他不同，準觀音名下有普門之名，此亦應爾，同得普現色身三昧。若爾，〈藥王〉下五一切皆然，藥王又在獻咒之初，凈德又指妙音身，是故五品法門定無優劣，但隨機便乘乘不同，況普門居中理通上下，以人對法理亦感均，單消其名義亦無舛，不可從名異而蔽其法門。「當卑其地」去勸成機緣，明普現意。若不以鬼畜為鬼畜，但卑己心之地，則自壅妙法之流。「大人相」等者，為四：先正略釋，是不思議相海故名為大。次「遍體」下寄於所現展轉校量。三「此相」下大小對並。四「問答」下釋疑。初二可見。三對並中二：先寄小表大，故以應跡之相因順於師長之毫光，因果相召照之必來。言「本弟子」者，照非無緣本曾關涉，名昔為本未必久本。「白毫」下次明大中實因所感，照之令弘開顯之經，此乃因勝果勝，令弘勝教是故放之。
釋疑中二重問答：初問答能放光疑，次問答所召眾疑。初疑意者，約不思議相
海，總立用問約事校量。答中雲「他經所明」等者，召他屬事宜且從他，故附方便教云有優劣。又約應身現相宜附他經，令弘實教故復從大，大復從因而為所表，故云「放光令弘此法」，況顯本已尚無近跡，豈存小耶？「何故召東說西」者，問意者，十方菩薩豈皆無緣，何故放光但召東方妙音竟，次說西方觀世音？答中從表，于中四：初辯能表，次「未發心」下正明所表，三「一菩薩」下舉例，四「聖不」下結用表意。初文三：先明能表之光，次明光所照意，三「東是」下舉能表意。次「未發」下出所表中，但舉始終任運攝照。三舉例者，妙意既爾諸來悉然，但以照東表始為便，若召南至北四維準知。聖不繁文，理合十方咸至，如《華嚴》、《大集》諸部《般若》，光及所召尚通十方，故此但以一方為表。準下〈觀音〉初釋爾時，亦以妙音對辯，此中既預以說西對問，故可預以西方對明，云欲說西方菩薩事，先召東方菩薩等。「敘福之由」者，既值多佛亦是慧由，但是文略。正敘福慧中《經》云「悉」，又云「甚深」，故是圓慧。三昧屬定，對慧名福，尚異三教豈同世有？又此十六並是法華三昧異名耳。隨義說之，今稱法華三昧之相。「佛誡」至「而規此耳」者，「肅」延進也。妙音高位豈可待勖？至此見穢寧生劣想
【現代漢語翻譯】 現代漢語譯本： 關於『海，總立用問約事校量』，回答中提到『他經所明』等，意思是說，如果涉及到其他經典所闡述的事宜，應當遵循那些經典，所以附帶方便之教，說明其中有優劣之分。另外，根據應身（Nirmanakaya，佛的化身）顯現的形象，也應該參考其他經典，爲了弘揚真實之教，所以又遵循大乘經典。大乘經典又遵循因緣而作為所要表達的內容，所以說『放光令弘此法』，更何況顯現本源（佛的真實面目）已經沒有了近期的軌跡，哪裡還會有小乘的教義存在呢？ 『何故召東說西』，提問者的意思是，難道十方（所有方向）的菩薩都沒有因緣嗎？為什麼只放光召請東方妙音（Wonderful Sound Bodhisattva）菩薩，接著又說西方觀世音（Avalokiteshvara）菩薩的事情呢？回答中從表法（symbolic representation）的角度進行解釋，其中分為四個部分：首先辨析能表（that which symbolizes），其次從『未發心』開始正式闡明所表（that which is symbolized），第三從『一菩薩』開始舉例說明，第四從『聖不』開始總結表法的意義。首先，在辨析能表的光明的部分，分為三個方面：先說明能表的光明，其次說明光明所照的含義，第三從『東是』開始舉例說明能表的意義。其次，從『未發』開始闡述所表的內容，只是舉出始終任運（effortlessly）攝照的例子。 第三，舉例說明，妙音菩薩的情況既然如此，那麼其他菩薩的到來也是一樣的，只是因為照耀東方象徵著開始，所以這樣做比較方便。如果召請南方乃至北方四維的菩薩，可以依此類推。聖人不會使用繁瑣的文字，按照道理，十方菩薩都應該到來，就像《華嚴經》（Avatamsaka Sutra）、《大集經》（Mahasamgraha Sutra）等經典和諸部《般若經》（Prajnaparamita Sutra）一樣，光明所及和所召請的對象都遍及十方，所以這裡只用一方作為表法。參照下文〈觀音〉一開始的解釋，也是用妙音菩薩來對比辯論，這裡既然預先用說西方來回應提問，所以可以預先用西方菩薩來對應說明，說想要講述西方菩薩的事情，先召請東方菩薩等。 『敘福之由』，既然值遇了眾多佛，這也是智慧的緣由，只不過經文省略了。在正式敘述福慧（merit and wisdom）中，《經》中說『悉』（全部），又說『甚深』（profound），所以是圓滿的智慧。三昧（Samadhi，禪定）屬於定，與智慧相對，稱為福，尚且不同於三教（儒釋道）的教義，怎麼能與世俗的福報相同呢？另外，這十六種三昧都是《法華經》（Lotus Sutra）三昧的異名而已。隨著意義來解說，現在稱之為法華三昧的相。 『佛誡』到『而規此耳』，『肅』是恭敬地延請。妙音菩薩地位崇高，哪裡需要等待勉勵？到這裡看到穢土，難道會產生低劣的想法嗎？
【English Translation】 English version: Regarding 'Hai, always establish using questions to examine matters,' the answer mentions 'what is explained in other sutras,' meaning that if matters pertain to what is elucidated in other sutras, one should follow those sutras. Therefore, expedient teachings are attached, indicating that there are superior and inferior aspects. Furthermore, concerning the manifested form of the Nirmanakaya (emanation body of the Buddha), one should also refer to other sutras. To propagate the true teaching, one then follows the Mahayana sutras. The Mahayana sutras, in turn, follow causes and conditions as what is to be expressed. Hence, it is said, 'Emitting light to propagate this Dharma.' Moreover, since revealing the original source (the true nature of the Buddha) already lacks recent traces, how could the teachings of the Hinayana still exist? 'Why summon the East and speak of the West?' The questioner's intention is: Do all the Bodhisattvas of the ten directions (all directions) lack affinity? Why only emit light to summon Wonderful Sound Bodhisattva (Miao Yin Pusa) of the East, and then speak of Avalokiteshvara (Guan Shi Yin Pusa) of the West? The answer explains from the perspective of symbolic representation, which is divided into four parts: First, analyze what symbolizes (the ability to symbolize); second, starting from 'before aspiration,' formally clarify what is symbolized (that which is symbolized); third, starting from 'one Bodhisattva,' give examples; and fourth, starting from 'sages do not,' conclude the meaning of using symbolism. First, in the part analyzing the light that symbolizes, there are three aspects: First, explain the light that symbolizes; second, explain the meaning of what the light illuminates; and third, starting from 'East is,' give examples to explain the meaning of what symbolizes. Second, starting from 'before aspiration,' elaborate on what is symbolized, only citing examples of effortless and all-encompassing illumination. Third, giving examples, since the situation of Wonderful Sound Bodhisattva is like this, the arrival of other Bodhisattvas is also the same, but because illuminating the East symbolizes the beginning, it is more convenient to do so. If summoning Bodhisattvas from the South to the North and the four intermediate directions, one can infer by analogy. Sages do not use verbose language; according to reason, Bodhisattvas from the ten directions should all arrive, just like in the Avatamsaka Sutra, the Mahasamgraha Sutra, and various Prajnaparamita Sutras, the light and the summoned objects all extend to the ten directions. Therefore, only one direction is used here as a symbol. Referring to the initial explanation in the section on Avalokiteshvara below, Wonderful Sound Bodhisattva is also used for comparison and debate. Since speaking of the West is used in advance to respond to the question, one can use Western Bodhisattvas in advance to correspond and explain, saying that one wants to talk about the affairs of Western Bodhisattvas, first summoning Eastern Bodhisattvas, etc. 'Narrating the cause of blessings,' since one has encountered many Buddhas, this is also the cause of wisdom, but the sutra text is abbreviated. In formally narrating merit and wisdom, the sutra says 'all' and also says 'profound,' so it is complete wisdom. Samadhi (meditative concentration) belongs to concentration, and in contrast to wisdom, it is called merit, which is different from the teachings of the three religions (Confucianism, Buddhism, and Taoism), how can it be the same as worldly blessings? Furthermore, these sixteen Samadhis are all different names for the Lotus Sutra Samadhi. Explaining according to the meaning, now it is called the aspect of the Lotus Sutra Samadhi. 'The Buddha's admonition' to 'and regulate this only,' 'su' is respectfully inviting forward. Wonderful Sound Bodhisattva has a high position, how could he need to wait for encouragement? Seeing the impure land here, would one generate inferior thoughts?
？但佛寄誡妙音而規其所將。「規」謂規模。
「夫佛」至「諸佛道同」者，先正敘同，次結同。初文自三：初云「約座為誡」者，依空亡相，身是有相理為妙空，一塵之身咸與理等，況丈六之質生劣想耶？次「夫師」等者，佛及弟子身俱劣者，俱隱寂忍而耐其拙。「夫依報」等者，應住無緣安其穢土。「此佛」下結同者，一切應身化儀示跡說法之處，皆具此三，誡眾而為弘經之軌，故此佛弘經亦敕三意以例于彼，化儀不出佛身化境國土故也。「受旨」中三力者，菩薩不無、推功化主。如來先誡令菩薩自運，菩薩推者往彼實難，何況往復應須利他，故知往來皆如來力。然又如來加於可加，菩薩有分但未至極，故以極三加於分三，令用弘經宗要衣座室耳。故知皆如來力起于神通，種種莊嚴方能利物，是則如來以中空故，能以慈悲加諸菩薩，具足莊嚴故隨機利益。言「莊嚴」者，因中萬行。「此會」者，彼土也。
「若文殊位下」等者，妙音辭彼佛時云「及見文殊」，豈可遠來求見下位，文殊位高見華應識，何以問佛「以何因緣」等？答中二義，並文殊位高或同是補處，一位之中分始、中、終，或同是古佛則無高下。同位居始未謝不知。「忝」者辱也。豈一事不知成屈辱耶？又大眾無敢問者，文殊雖高為欲發
【現代漢語翻譯】 現代漢語譯本：但是佛陀告誡妙音菩薩，並規範他將要前往的地方。『規』指的是規模、範圍。
從『夫佛』到『諸佛道同』，先是正面敘述相同之處，然後總結相同點。初文分為三部分：首先，『約座為誡』，是依據空無的相狀，身體是有相的，真理是妙空的，即使是一粒微塵的身體也與真理相等，更何況是丈六金身的佛陀，怎麼能產生低劣的想法呢？其次，『夫師』等，佛陀和弟子，他們的身體都是卑微的，都應該隱忍寂寞，安於自己的笨拙。再者，『夫依報』等，應該安住于無緣，安於自己的穢土。在『此佛』之後總結相同點，一切應身佛的化儀、示現事蹟、說法之處，都具備這三點，告誡大眾，作為弘揚佛經的準則，所以此佛弘揚佛經，也敕令這三重意義，以此類推其他佛，化儀不會超出佛身、化境、國土的範圍。在『受旨』中，三種力量指的是，菩薩並非沒有力量，而是要推功于化主（如來）。如來先告誡，讓菩薩自己運用力量，菩薩推辭說前往那裡實在困難，更何況往返還需要利益他人，所以知道往來都是如來的力量。然而如來又加持于可以加持的，菩薩有分力，但還沒有達到極致，所以用極致的三種力量加持于菩薩的三種分力，讓菩薩用弘揚佛經的宗要、衣座、室。所以知道一切都是如來的力量，起于神通，種種莊嚴才能利益眾生，這就是如來因為中空，才能用慈悲加持諸位菩薩，具足莊嚴，所以隨機利益眾生。說到『莊嚴』，指的是因地中的萬行。『此會』指的是彼土（凈土）。
『若文殊位下』等，妙音菩薩辭別彼佛時說『及見文殊』，怎麼會遠道而來，只爲了求見下位者？文殊菩薩地位高，見到蓮花就應該認識，為什麼要問佛陀『以何因緣』等？回答中有兩種含義，並且文殊菩薩地位高，或者同是補處菩薩，在一個位次中，分為始、中、終，或者同是古佛，就沒有高下之分。同位居於開始，還沒有結束，所以不知道。『忝』是辱的意思。難道因為一件事情不知道，就成了屈辱嗎？而且大眾沒有敢於提問的人，文殊菩薩雖然地位高，但爲了啓發大眾。
【English Translation】 English version: But the Buddha admonished Bodhisattva Myo-on (Wonderful Sound), and regulated where he was going. 'Regulation' refers to the scope and extent.
From 'Now the Buddha' to 'all Buddhas share the same path,' it first positively describes the similarities, and then summarizes the common points. The initial text is divided into three parts: First, 'admonishing regarding the seat' is based on the aspect of emptiness; the body is with form, and truth is wonderfully empty. Even the body of a tiny dust particle is equal to truth, let alone the sixteen-foot golden body of the Buddha, how can one generate inferior thoughts? Second, 'Now the teacher,' etc., both the Buddha and his disciples, their bodies are humble, and they should both endure loneliness and be content with their clumsiness. Furthermore, 'Now the dependent reward,' etc., one should dwell in non-attachment and be content with one's impure land. After 'This Buddha,' it summarizes the common points: all transformation bodies of the Buddha, manifestations of events, and places of teaching all possess these three points, admonishing the assembly as a guideline for propagating the scriptures. Therefore, this Buddha propagates the scriptures and also commands these three meanings, by analogy to other Buddhas. The transformation does not exceed the scope of the Buddha's body, the transformed realm, and the land. In 'Receiving the decree,' the three powers refer to the fact that Bodhisattvas are not without power, but they attribute the merit to the transformation master (Tathagata). The Tathagata first admonishes, allowing the Bodhisattva to use his own power. The Bodhisattva declines, saying that going there is really difficult, and moreover, going back and forth requires benefiting others, so it is known that going back and forth is all the power of the Tathagata. However, the Tathagata further blesses what can be blessed. The Bodhisattva has a share of power, but has not yet reached the ultimate, so he uses the ultimate three powers to bless the Bodhisattva's three shares of power, allowing the Bodhisattva to use the essentials of propagating the scriptures, the robe, seat, and room. Therefore, it is known that everything is the power of the Tathagata, arising from supernatural powers, and various adornments can benefit sentient beings. This is because the Tathagata, because of emptiness, can use compassion to bless all Bodhisattvas, fully adorned, so he benefits sentient beings according to their needs. Speaking of 'adornment,' it refers to the myriad practices in the causal stage. 'This assembly' refers to the other land (Pure Land).
If 'Manjushri's position is lower,' etc., when Bodhisattva Myo-on bid farewell to that Buddha, he said, 'and saw Manjushri,' how could he come from afar just to seek an audience with someone of a lower position? Manjushri Bodhisattva's position is high, and he should recognize the lotus flower upon seeing it, why ask the Buddha 'for what reason,' etc.? There are two meanings in the answer, and Manjushri Bodhisattva's position is high, or they are both successor Bodhisattvas. Within one position, it is divided into beginning, middle, and end, or they are both ancient Buddhas, so there is no high or low distinction. Being in the same position at the beginning, not yet finished, so he does not know. 'Presumptuous' means humiliation. Is it humiliating just because one thing is not known? Moreover, the assembly has no one who dares to ask, although Manjushri Bodhisattva's position is high, it is in order to inspire the assembly.
起示為不知。上品云「初得」等者，上〈藥王品〉云「過去名一切眾生喜見菩薩，于日月凈明德佛法中，得現一切色身三昧，後重生其國，于凈德王家，忽然化生，白其父言：我先已得解一切語言陀羅尼。」既云轉身得一切語言，即似轉身方得，若云「我先已得」，即似指先所得色身三昧，即此三昧亦名語言陀羅尼，故云「猶是色法」。「猶是」之言表與前同，故此語言與色身但是身口之異，豈可現身不能說法，但從事別、其理必同，故作異名消文最便。此則圓門三昧陀羅尼，必是體同名異，三昧從定、陀羅尼從慧，即不思議之定慧故得互用，準下釋中三輪具足。又舌下判三昧與陀羅尼，只是真位六根耳。
釋普門品
初不云因緣等，此通別解，具足三釋唯闕觀心。十雙中「智斷」下「云云」者，但次第標釋，不暇先列。「人法」並云「有多種」，各注「云云」者，並是示為一實並七方便，及以人法。「前後問答」，前問如文。后問答者，「云何而為眾生說法」等是也。「福能轉壽」者，羅漢尚能回福為壽，況普門示現以不思議福轉成種智，即福智不二名之為轉，方例九雙。「如珠雨寶」者，所轉若成不思議福，不同下位。「如意珠」者，珠具多德，具如《止觀》第五。「鑿井」等者，如《華嚴》云：「
【現代漢語翻譯】 現代漢語譯本： 『起示為不知』，指的是不瞭解。上品中說的『初得』等，指的是上文〈藥王品〉中說的『過去有一位名叫一切眾生喜見菩薩（Sarvasattvapriyadarśana），在日月凈明德佛（Candrasūryavimalaprabhāsa）的佛法中，獲得了現一切色身三昧（sarvarūpadarśana-samādhi），後來轉生到他的國家，在凈德王（Śuddhavimala）的家中，忽然化生，告訴他的父親說：我先前已經得到了解一切語言陀羅尼（sarvabhāṣā-jñāna-dhāraṇī）。』既然說轉身得到了一切語言，就好像是轉身之後才得到的。如果說『我先前已經得到』，就好像是指先前所得到的色身三昧，那麼這個三昧也叫做語言陀羅尼，所以說『猶是色法』。『猶是』的意思是表示與前面相同，所以這個語言與色身只是身口的不同，難道現身就不能說法嗎？只是從事不同，其理必然相同，所以用不同的名稱來解釋最為方便。這則是圓門的三昧陀羅尼，必然是本體相同而名稱不同，三昧從定而來，陀羅尼從慧而來，即不思議的定慧所以能夠互相使用，參照下文解釋中的三輪具足。又在舌下判斷三昧與陀羅尼，只是真位六根而已。
解釋《普門品》
開始不講因緣等，這是通途和特別的解釋，具足三種解釋唯獨缺少觀心。十雙中『智斷』下『云云』，只是依次標明解釋，沒有時間先列出來。『人法』都說『有多種』，各自注釋『云云』，都是表示為一實和七方便，以及人法。『前後問答』，前面的問答如經文。後面的問答，如『云何而為眾生說法』等。『福能轉壽』，阿羅漢（Arhat）尚且能夠將福報轉化為壽命，何況普門示現用不可思議的福報轉成種智，即福智不二，稱之為轉，可以作為第九雙的例子。『如珠雨寶』，所轉如果成為不可思議的福報，就不同於下位。『如意珠』，如意珠具有多種功德，詳細情況見《止觀》第五。『鑿井』等，如《華嚴經》（Avataṃsaka Sūtra）中說：
【English Translation】
English version:
'Qishi wei bu zhi' refers to not understanding. The 'first attainment' mentioned in the upper section refers to what is said in the upper
Explanation of the Universal Gate Chapter
Initially, not discussing causes and conditions, etc., this is a general and specific explanation, complete with three explanations, only lacking contemplation of the mind. In the ten pairs, 'wisdom and severance,' 'etc.,' are only marked and explained in order, without time to list them first. 'Person and Dharma' both say 'there are many kinds,' each annotated with 'etc.,' all indicating one reality and seven expedients, as well as person and Dharma. 'Previous and subsequent questions and answers,' the previous questions and answers are as in the text. The subsequent questions and answers are like 'How does one expound the Dharma for sentient beings,' etc. 'Blessings can transform lifespan,' an Arhat (羅漢) can still transform blessings into lifespan, let alone the universal manifestation using inconceivable blessings to transform into all-knowing wisdom, that is, blessings and wisdom are not two, called transformation, which can be used as an example for the ninth pair. 'Like a jewel raining treasures,' if what is transformed becomes inconceivable blessings, it is different from the lower positions. 'Wish-fulfilling jewel,' the wish-fulfilling jewel has many virtues, as detailed in the fifth volume of 止觀. 'Digging a well,' etc., as the Avataṃsaka Sūtra (華嚴經) says:
若有世界初成時，眾生所須資生具，菩薩爾時為工匠，終不造作殺生器。」初略如《釋簽》中初釋爾時注其四者，四悉耳。若消文意令會四悉。「說東方菩薩」等者，
問：
何以前云「召」今言「說」？
答：
前文初召，須云「召」；今是說竟，故云「說」。故品后云「說是品時」。二處皆有初聞名時，即世界也。皆有隨應為說，即為人也。皆有答問得三昧由，即除疑也。皆有聞品得益不同，即得道也。
《經》云「偏袒」者，此土謝過而肉袒，彼國興敬而偏服，蓋二土風俗不同耳。
先釋無盡意名，于中初釋無盡，先引三經；次總結成三觀，初引《大品》空、《大集》假、《凈名》中，《大品》明空則無盡；《大集》八十無盡門既多門不同，即是假也；《凈名》夫無盡者，無有盡與不盡，雙非故中也。次釋意中亦先約三觀，次結。初空觀中雖並引境智，正在和合皆無自性，智隨境空，無盡家之意名為空意。次「又意」下約假者，世出世是境，智隨於境，境多智多。次約中心者，以能觀心性中故，所觀亦中，此約智照境說。「此約」下結，二處結文並云「觀智」者，咸約能立問答；俱云「慧莊嚴」者，問答已是二莊嚴竟。今釋其意，云問答名莊嚴者，定慧二嚴之中慧莊嚴也
【現代漢語翻譯】 現代漢語譯本： 『若有世界初成時，眾生所須資生具，菩薩爾時為工匠，終不造作殺生器。』如果世界剛形成的時候，眾生所需要的各種生活物資，菩薩那時作為工匠，最終也不會製造殺生的工具。」這句話大概的意思就像《釋簽》中最初解釋『爾時』（那時）所包含的四種含義，即四悉檀（四種普遍的施教方法）。如果用消文的方式來理解，就能領會四悉檀的含義。「說東方菩薩」等，
問： 為什麼前面說『召』（召喚），現在說『說』（說法）？
答： 前面的經文是最初的召喚，所以用『召』；現在是說法完畢，所以用『說』。所以品（章節）的後面說『說是品時』。兩處都有初次聽聞名字的時候，指的就是世界。都有隨應眾生的根器而說法，指的就是為人。都有通過回答問題而得到三昧（正定）的緣由，指的就是消除疑惑。都有聽聞此品而得到不同的利益，指的就是得道。
《經》中說『偏袒』，在我們這個地方，袒露身體表示謝罪，在他們那個國家，偏袒右肩表示尊敬，大概是兩個地方的風俗習慣不同罷了。
先解釋無盡意（菩薩名）這個名字，其中先解釋『無盡』，先引用三部經；然後總結歸納成三觀（空觀、假觀、中觀），先引用《大品般若經》的空、《大集經》的假、《維摩詰經》的中，《大品般若經》闡明空性就是無盡；《大集經》的八十無盡門，既然有很多門而且各不相同，就是假；《維摩詰經》說，所謂的無盡，是沒有盡與不盡的對立，雙重否定就是中。然後解釋『意』，也先從三觀入手，然後總結。先說空觀，雖然同時引用了境（所觀對像）和智（能觀智慧），但重點在於境智的和合都是沒有自性的，智慧隨著境界而空，無盡意（菩薩名）的含義就是空意。然後『又意』下面解釋假，世間和出世間是境，智慧隨著境界而變化，境界多智慧也多。然後解釋中，因為能觀的心性是中，所以所觀的境界也是中，這是從智慧照耀境界的角度來說的。『此約』下面總結，兩處的總結都說『觀智』，都是從能立問答的角度來說的；都說『慧莊嚴』，問答已經是定莊嚴和慧莊嚴完畢。現在解釋其中的含義，說問答名為莊嚴，是定慧二莊嚴中的慧莊嚴。
【English Translation】 English version: 『If there is a world just beginning, and beings need sustenance, the Bodhisattva at that time would be a craftsman, but would never create instruments of killing.』 This roughly means, as explained in the 『Commentary on the Sutra,』 the initial explanation of 『at that time』 includes the four meanings, which are the four Siddhantas (four universal methods of teaching). If we understand it by analyzing the text, we can comprehend the meaning of the four Siddhantas. 『Speaking of the Eastern Bodhisattvas,』 etc.
Question: Why did the previous text say 『summon』 and now say 『speak』?
Answer: The previous text was the initial summons, so it used 『summon』; now it is the completion of speaking, so it uses 『speak.』 Therefore, the end of the chapter says 『when this chapter was spoken.』 Both places have the initial hearing of the name, which refers to the world. Both have speaking according to the capacity of beings, which refers to benefiting people. Both have the reason for attaining Samadhi (concentration) through answering questions, which refers to removing doubts. Both have different benefits gained from hearing the chapter, which refers to attaining the Path.
The Sutra says 『uncovering one shoulder,』 in this land, baring the body is to apologize, in that country, uncovering one shoulder is to show respect, probably because the customs of the two lands are different.
First, explain the name Akshayamati (Bodhisattva's name, meaning inexhaustible wisdom), in which first explain 『inexhaustible,』 first citing three sutras; then summarize into the Threefold Contemplation (emptiness, provisional existence, and the middle way), first citing the emptiness from the Mahaprajnaparamita Sutra, the provisional existence from the Mahasamnipata Sutra, and the middle way from the Vimalakirti Sutra. The Mahaprajnaparamita Sutra clarifies that emptiness is inexhaustible; the eighty inexhaustible gates of the Mahasamnipata Sutra, since there are many gates and they are different, represent provisional existence; the Vimalakirti Sutra says that what is called inexhaustible is the absence of the opposition between exhaustion and non-exhaustion, the double negation is the middle way. Then explain 『mati』 (intention, mind), also starting from the Threefold Contemplation, then summarizing. First, in the contemplation of emptiness, although both the object (what is observed) and wisdom (the observing wisdom) are cited, the focus is on the combination of object and wisdom, both of which are without self-nature, wisdom follows the emptiness of the object, the meaning of Akshayamati (Bodhisattva's name) is the intention of emptiness. Then, 『again, intention』 below explains provisional existence, the mundane and supramundane are the object, wisdom follows the object, the more objects there are, the more wisdom there is. Then explain the middle way, because the nature of the observing mind is the middle way, so the observed object is also the middle way, this is from the perspective of wisdom illuminating the object. 『This about』 below summarizes, the summaries in both places say 『contemplative wisdom,』 both are from the perspective of establishing questions and answers; both say 『wisdom adornment,』 the questions and answers have already completed the adornment of Samadhi and wisdom. Now explain its meaning, saying that questions and answers are called adornment, it is the wisdom adornment among the adornments of Samadhi and wisdom.
。況二菩薩名及以佛名，俱從慧立。「多苦苦一人」等四句，一一句中有苦皆救咸可持名，以有五隻十雙普故，故唸唸咸益。圓菩薩皆然，但隨緣耳。《經》云「觀世音菩薩即時」等者，有人以「觀世音」三字著下句上，興皇著上句末，于下句上又足「觀世音」三字。二俱不然，依下句頭亦不須足。有人問：何以同念有脫不脫？答：同念是顯機，得脫有冥顯，由過現緣差受益有等級，若其機感厚，定業亦能轉，若過現緣淺，微苦亦無徴。亦有人云：三災有大小，大謂火水風，小即命身財。大次第有二，一從小至大，時義可然；又從急至緩，此未必爾，火不盡急、風不併緩。小亦有二，一從重至輕，二從難至易。此或應爾，事益具如謝敷等《觀音應驗記》。說別答中「三業機」者，七難是口機，以稱名故，三毒是意機，令常念故，二求是身機，常禮拜故。「火難」者，有人引《仁王經》七火不同，一鬼火，二龍火，三霹靂火，四山神火，五人火，六樹火，七賊火。人火者，惡業發時身自出火。樹火者，如久旱時諸木自出火，及至釋水，則無七相，況復七相無所表對，故不用也。今文俱三，火名雖同淺深各異，若不爾者，云何顯觀音力大、念者功深？「入大乘」下引《論》格量。「六十二億」等者，有云：菩薩無殊，欲令
【現代漢語翻譯】 現代漢語譯本 關於兩位菩薩的名號以及佛的名號，都是從智慧而建立的。『多苦苦一人』等四句，每一句中都有苦難，都可以通過持念名號來救度，因為有五隻和十雙普遍存在的原因，所以唸唸都有益處。圓教菩薩都是這樣，只是隨順因緣罷了。《經》中說『觀世音菩薩即時』等，有人將『觀世音』三個字放在下一句的開頭，興皇法師放在上一句的末尾，並在下一句的開頭又加上『觀世音』三個字。這兩種做法都不對，按照下一句的開頭也不需要新增。有人問：為什麼同樣唸誦，有人能脫離苦難，有人不能？回答：同樣唸誦是顯現的機緣，得到解脫有顯性和隱性兩種，由於過去和現在的因緣差異，受益也有等級。如果機緣感應深厚，即使是定業也能轉變；如果過去和現在的因緣淺薄，即使是微小的苦難也無法消除。也有人說：三災有大小之分，大的是指火災、水災、風災，小的是指生命、身體、財產。大的災難次第有兩種說法，一是從小到大，從時間上來說可以這樣；二是從緊急到緩慢，這種說法未必正確，火災不一定最緊急，風災也不一定最緩慢。小的災難也有兩種說法，一是從重到輕，二是從事難到事易。這種說法或許是正確的，具體的事例可以參考謝敷等人的《觀音應驗記》。在分別回答中，『三業機』指的是，七難是口業的機緣，因為稱念名號的緣故；三毒是意業的機緣，使人常常憶念的緣故；二求是身業的機緣，常常禮拜的緣故。關於『火難』，有人引用《仁王經》中的七種火，分別是鬼火、龍火、霹靂火、山神火、人火、樹火、賊火。人火指的是，惡業發作時身體自己發出火。樹火指的是，像久旱的時候各種樹木自己發出火。等到釋迦牟尼佛出世，就沒有這七種現象了，況且這七種現象也沒有什麼可以對應的，所以不採用。《今文》都說是三種火，火的名稱雖然相同，但程度有深淺不同，如果不是這樣，怎麼能顯示觀世音菩薩的力量大，唸誦的人功德深厚呢？『入大乘』下面引用《論》來衡量。『六十二億』等，有人說：菩薩沒有差別，想要讓
【English Translation】 English version Regarding the names of the two Bodhisattvas and the Buddha's name, they are all established from wisdom. The four lines such as 'One person with much suffering,' each line contains suffering, and all can be saved by reciting the name, because there are five pairs and ten pairs universally, so every thought is beneficial. All the perfect Bodhisattvas are like this, but they follow the conditions. The Sutra says 'Avalokiteśvara Bodhisattva immediately,' etc. Some people put the three words 'Avalokiteśvara' at the beginning of the next sentence, while Master Xinghuang puts it at the end of the previous sentence, and adds the three words 'Avalokiteśvara' at the beginning of the next sentence. Both of these methods are incorrect, and according to the beginning of the next sentence, there is no need to add it. Someone asked: Why do some people get rid of suffering when reciting the same thing, while others do not? Answer: Reciting the same thing is a manifest opportunity, and liberation has two types: manifest and hidden. Due to the differences in past and present conditions, the benefits are also graded. If the opportunity is deep, even fixed karma can be transformed; if the past and present conditions are shallow, even minor suffering cannot be eliminated. Some people also say: The three calamities are divided into large and small. The large ones refer to fire, water, and wind disasters, and the small ones refer to life, body, and property. There are two ways to describe the order of the large disasters: one is from small to large, which is possible in terms of time; the other is from urgent to slow, which may not be correct. Fire disasters are not necessarily the most urgent, and wind disasters are not necessarily the slowest. There are also two ways to describe the small disasters: one is from heavy to light, and the other is from difficult to easy. This statement may be correct. For specific examples, refer to Xie Fu's 'Records of Avalokiteśvara's Responses.' In the separate answers, 'three karmas' refers to the seven difficulties being the opportunity of oral karma, because of reciting the name; the three poisons are the opportunity of mental karma, causing people to constantly remember; the two requests are the opportunity of physical karma, constantly bowing. Regarding 'fire disaster,' some people quote the seven types of fire in the 'Benevolent King Sutra,' which are ghost fire, dragon fire, lightning fire, mountain god fire, human fire, tree fire, and thief fire. Human fire refers to the body emitting fire when evil karma arises. Tree fire refers to various trees emitting fire themselves during a long drought. When Śākyamuni Buddha appears in the world, there will be no seven phenomena, and these seven phenomena have nothing to correspond to, so they are not adopted. The 'current text' all says three types of fire. Although the names of the fire are the same, the degree is different. If it were not so, how could it show the great power of Avalokiteśvara Bodhisattva and the deep merit of the reciter? 'Entering the Mahayana' below quotes the 'Treatise' to measure. 'Sixty-two billion,' etc., some people say: Bodhisattvas are no different, wanting to let
偏重觀音故也。有云：佛法二門，謂等不等。不等如禮諸佛教說功異；平等者，得福無殊。今問，若平等者，佛既無偏無不平等，何故不等？以佛不可有等級故，故等不等只是被緣，雖是被緣亦未申難，故須依今偏圓以釋。非但菩薩諸教不一，亦乃一教設跡不同，此約境判。若心境相對四句分別，今此乃是兩俱句邊，持六十二億心境俱劣，受持觀音心境俱勝，此即定教當教而觀。若二互動句，並境隨心轉。
問：
何故《法華論》中乃以持六十二億恒沙佛名為校量耶？
答：
有云《論》誤，今云不爾。今先出《論》文，次略消釋。《論》云：「受持觀音名，與六十二億恒沙諸佛名，彼福平等者，有二種義：一信力故，二畢竟知故。信力復二：一者求我如觀音，畢竟信故，二生恭敬心，如彼功德我亦得故。二畢竟知者，決定知法界故，法界者名為法性，初地菩薩能證入一切諸佛平等身故。平等身者，謂真如法身，是故受持觀音與六十二億恒沙諸佛功德無差。」今謂以此驗知，須依圓釋。何者？於二義中，信力約事、畢竟約理，事理相資方成所念。如信力二中，既云「求我身如觀音」，即指化身。又言「觀音功德我亦得之」，乃指報身。愿齊報應，方乃成念；但念果德者，何必識理？故次義云
【現代漢語翻譯】 現代漢語譯本： 偏重觀音菩薩也是有原因的。有人說：佛法有二門，即平等和不平等。不平等是指禮敬諸佛，說法功德各有差異；平等是指獲得的福報沒有差別。現在問，如果平等的話，佛既然沒有偏頗，沒有不平等，為什麼會有不平等呢？因為佛不可以有等級之分，所以平等與不平等只是隨緣而定，即使是隨緣而定，也未能充分說明疑問，所以需要依據現在的偏圓之說來解釋。不僅菩薩的教法不盡相同，而且同一教法所顯現的跡象也不同，這是從境界上判斷的。如果從心境相對的四句來分別，現在這種情況屬於心境兩者都涉及的情況，認為持念六十二億恒河沙數諸佛的名號，心境都比較差，而受持觀音菩薩的名號，心境都比較殊勝，這是在特定的教法中進行觀察。如果是心境二者互動影響的情況，那麼境界會隨著心念而轉變。
問： 為什麼《法華論》（Miaofa Lianhua Jing Lun）中要用持念六十二億恒河沙數諸佛的名號來作為衡量標準呢？
答： 有人說是《法華論》有誤，我現在說不是這樣的。我現在先列出《法華論》的原文，然後略作解釋。《法華論》說：『受持觀音菩薩的名號，與受持六十二億恒河沙數諸佛的名號，他們的福德相等，有兩種含義：一是信力的緣故，二是畢竟了知的緣故。信力又有兩種：一是祈求我的身形像觀音菩薩一樣，因為畢竟信奉的緣故；二是生起恭敬心，認為觀音菩薩的功德我也能夠得到。二是畢竟了知，是決定了知法界的緣故，法界名為法性，初地菩薩能夠證入一切諸佛的平等身。平等身是指真如法身，所以受持觀音菩薩的名號與受持六十二億恒河沙數諸佛的功德沒有差別。』我現在認為用這個來驗證，需要依據圓融的觀點來解釋。為什麼呢？在兩種含義中，信力是從事相上說的，畢竟了知是從理體上說的，事相和理體相互資助才能成就所念。如信力二中，既然說『祈求我的身形像觀音菩薩一樣』，就是指觀音菩薩的化身。又說『觀音菩薩的功德我也能夠得到』，就是指觀音菩薩的報身。願望與報應相等，才能成就念力；但只是念果德的人，又何必認識理體呢？所以接下來的意義說
【English Translation】 English version: It is also for a reason that there is a preference for Avalokiteśvara (Guanyin) Bodhisattva. Some say: The Dharma has two gates, namely equality and inequality. Inequality refers to paying homage to all Buddhas, and the merits of preaching the Dharma vary; equality refers to the fact that the blessings obtained are no different. Now, if it is equal, since the Buddha is impartial and not unequal, why is there inequality? Because the Buddha cannot be graded, equality and inequality are only conditional, and even if they are conditional, the question is not fully explained, so it needs to be explained according to the current theory of partial and complete. Not only are the teachings of the Bodhisattvas different, but also the manifestations of the same teaching are different. This is judged from the realm. If we distinguish from the four sentences of the relative relationship between mind and realm, this situation now belongs to the case where both mind and realm are involved. It is considered that reciting the names of sixty-two billion Ganges sands of Buddhas is inferior in both mind and realm, while upholding the name of Avalokiteśvara Bodhisattva is superior in both mind and realm. This is to observe in a specific teaching. If it is a situation where the mind and realm interact, then the realm will change with the mind.
Question: Why does the Miaofa Lianhua Jing Lun use the holding of the names of sixty-two billion Ganges sands of Buddhas as a measure?
Answer: Some say that the Lun is wrong, but I say it is not. Now I will first list the original text of the Lun, and then briefly explain it. The Lun says: 'Holding the name of Avalokiteśvara Bodhisattva and holding the names of sixty-two billion Ganges sands of Buddhas, their merits are equal, there are two meanings: one is because of the power of faith, and the other is because of the ultimate knowledge. There are two kinds of faith power: one is to pray that my body is like Avalokiteśvara, because of the ultimate faith; the second is to generate a respectful mind, thinking that I can also obtain the merits of Avalokiteśvara. The second is the ultimate knowledge, which is the reason for the definite knowledge of the Dharma realm. The Dharma realm is called Dharma nature, and the first-ground Bodhisattva can enter the equal body of all Buddhas. The equal body refers to the true suchness Dharma body, so there is no difference between holding the name of Avalokiteśvara and holding the merits of sixty-two billion Ganges sands of Buddhas.' I now think that to verify this, it needs to be explained according to a complete view. Why? Among the two meanings, faith power is spoken from the perspective of phenomena, and ultimate knowledge is spoken from the perspective of principle. Phenomena and principle assist each other to achieve what is thought. As in the second of faith power, since it says 'Pray that my body is like Avalokiteśvara', it refers to the manifested body of Avalokiteśvara. It also says 'I can also obtain the merits of Avalokiteśvara', which refers to the reward body of Avalokiteśvara. The wish is equal to the reward, so that the power of thought can be achieved; but those who only think of the fruit virtue, why should they know the principle? So the next meaning says
「知法界」等。次引證位即是初地，且引分證令人識之，故知若念觀音三身，須卻以唸佛校之。若以念法身論之，縱引十方諸佛其功亦等，何但六十二耶？所以《論》文雖似舉經，乃是增句釋義，亦如〈方便〉初加難解難知，欲說大法乃增三句而為申釋。「三十三身十九說法雲云」者，應具指離合，結說少故但十九，如八部四眾但結一說。「結別開總」者，前三十三身是別，故結云「成就如是功德」，即以此句復為開下總句之首，故下總云「種種形」等也。
問：
此經會三，何故云應以三乘等耶？
答：
形異法一，故〈妙音品〉云「種種變化說是經典」，人不見之，謂說三乘者謬矣。
問：
何以〈妙音〉中四乘居后？〈觀音〉中三乘在初？又無菩薩？
答：
總而言之無非菩薩，于須別現者，只是文略。又三十三身隨感即應，亦何前後？但二文互顯別。
「文廣意狹」至「云云」者，離開多句故云「文廣」，意唯現文故云「意狹」。「總答文狹」者，但十二字。言「意廣」者，既云「種種」，何所不該？「聞品功德」云「持地」者，《寶云經》云：「菩薩有十法名持地三昧，如世間地，一者廣大，二眾生依，三無好惡，四受大雨，五生草木，六種子所
【現代漢語翻譯】 現代漢語譯本： 『知法界』（Dharmadhatu，指一切法的本體或真如）等。接下來引證的位階就是初地（Prathama-bhumi，菩薩修行階位的第一個階段），並且引用部分證悟的例子來使人認識它，因此可知如果唸誦觀音（Avalokitesvara）的三身（Trikaya，佛所具有的三種身：法身、報身、應身），必須用唸佛來校正。如果以唸誦法身（Dharmakaya，佛的真如之身）來論，即使引用十方諸佛，其功德也是相等的，何止六十二億？所以《論》（指《摩訶止觀》）中的文字雖然像是引用經文，實際上是增加語句來解釋意義，也像〈方便品〉（Upaya-parimita，指《妙法蓮華經》中的一個章節）一開始增加『難解難知』，想要說大法，就增加了三句來作為申述解釋。『三十三身十九說法雲云』，應該是指具足包含離合的情況，因為總結陳述得少，所以只說了十九種，就像八部（Ashta-bhaga，佛教的八類護法神）和四眾（Catur-parisad，比丘、比丘尼、優婆塞、優婆夷）只總結說了一種。『結別開總』，前面說的三十三身是分別陳述，所以總結說『成就如是功德』，就用這句話又作為開啟下面總括句子的開頭，所以下面總括說『種種形』等等。
問： 這部經會歸三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），為什麼說應該以三乘等來度化眾生呢？
答： 形體不同，但法理是一樣的，所以〈妙音品〉（Gadgadasvara，指《妙法蓮華經》中的一個章節）說『種種變化說是經典』，人們沒有見到這一點，就認為說三乘是錯誤的。
問： 為什麼〈妙音品〉中四乘（聲聞乘、緣覺乘、菩薩乘、佛乘）放在後面？〈觀音品〉（Avalokitesvara，指《妙法蓮華經》中的一個章節）中三乘在前面？又沒有提到菩薩乘？
答： 總的來說，無非都是菩薩（Bodhisattva），對於需要特別顯現的，只是文中省略了。而且三十三身（Trayastrimsa，觀世音菩薩的三十三種化身）是隨著感應而應現，又有什麼先後順序呢？只是兩段文字互相顯現差別。
『文廣意狹』到『云云』，因為離開了很多語句，所以說『文廣』，意義只在于顯現的文字，所以說『意狹』。『總答文狹』，只有十二個字。說『意廣』，既然說了『種種』，有什麼不包含呢？『聞品功德』說『持地』，《寶云經》（Ratnamegha Sutra）說：『菩薩有十法名為持地三昧（Dharanimdhara-samadhi），如同世間的地，一者廣大，二眾生依，三無好惡，四受大雨，五生草木，六種子所依。』
【English Translation】 English version: 『Knowing the Dharmadhatu』 (Dharmadhatu, referring to the essence or Suchness of all dharmas), etc. The next cited position is the first ground (Prathama-bhumi, the first stage of a Bodhisattva's practice), and it cites partial enlightenment to make people recognize it. Therefore, it is known that if one recites Avalokitesvara's (Avalokitesvara) three bodies (Trikaya, the three bodies of a Buddha: Dharmakaya, Sambhogakaya, and Nirmanakaya), one must correct it with Buddha-recitation. If one discusses it in terms of reciting the Dharmakaya (Dharmakaya, the body of truth of a Buddha), even if one cites Buddhas from the ten directions, their merits are equal, let alone sixty-two billion? Therefore, although the text in the 『Treatise』 (referring to the 『Mahayana Samatha-Vipassana』) seems to quote scriptures, it is actually adding sentences to explain the meaning, just like the beginning of the 『Expedient Means』 chapter (Upaya-parimita, referring to a chapter in the 『Lotus Sutra』) adds 『difficult to understand and difficult to know』. Wanting to speak of the Great Dharma, it adds three sentences as an explanation. 『Thirty-three bodies and nineteen teachings, etc.』, should refer to fully including the situations of separation and combination. Because the summary is brief, it only mentions nineteen, just like the eight classes of beings (Ashta-bhaga, the eight types of protective deities in Buddhism) and the four assemblies (Catur-parisad, Bhikshus, Bhikshunis, Upasakas, Upasikas) only summarize one teaching. 『Concluding the specific and opening the general』, the thirty-three bodies mentioned earlier are specific descriptions, so it concludes by saying 『achieving such merits』, and this sentence is used again as the beginning of the general sentence below. Therefore, the following generally says 『various forms』, etc.
Question: This sutra converges on the Three Vehicles (Triyana, Sravakayana, Pratyekabuddhayana, Bodhisattvayana), why does it say that one should use the Three Vehicles, etc., to liberate sentient beings?
Answer: The forms are different, but the Dharma is the same. Therefore, the 『Wonderful Sound』 chapter (Gadgadasvara, referring to a chapter in the 『Lotus Sutra』) says 『various transformations speak this sutra』. People do not see this point and think that speaking of the Three Vehicles is wrong.
Question: Why are the Four Vehicles (Sravakayana, Pratyekabuddhayana, Bodhisattvayana, Buddhayana) placed at the end in the 『Wonderful Sound』 chapter? Why are the Three Vehicles at the beginning in the 『Avalokitesvara』 chapter (Avalokitesvara, referring to a chapter in the 『Lotus Sutra』)? And why is there no mention of the Bodhisattva Vehicle?
Answer: Generally speaking, they are all Bodhisattvas (Bodhisattva). As for those that need to be specifically manifested, it is just that the text is abbreviated. Moreover, the thirty-three bodies (Trayastrimsa, the thirty-three manifestations of Avalokitesvara) appear in response to feelings, so what order is there? It is just that the two texts mutually reveal differences.
『The text is broad and the meaning is narrow』 to 『etc.』, because it deviates from many sentences, it is said that 『the text is broad』. The meaning is only in the manifested text, so it is said that 『the meaning is narrow』. 『The general answer is narrow in text』, only twelve characters. Saying 『the meaning is broad』, since it says 『various』, what is not included? 『The merit of hearing the chapter』 says 『holding the earth』. The 『Ratnamegha Sutra』 (Ratnamegha Sutra) says: 『Bodhisattvas have ten dharmas called Dharanimdhara-samadhi, like the earth in the world, one is vast, two beings rely on it, three has no likes or dislikes, four receives heavy rain, five grows grass and trees, six is the basis of seeds.』
依，七生眾寶，八生眾藥，九風不動，十師子吼亦不能驚。菩薩亦爾。」經一一合。今謂以八教判，方應今經。「聞品功德」下「云云」者，應對諸經及以今部，辯其得益共別不同，以判教相兼帶等異，教若唯小顯露，終無結得大益，密得大益教不可傳，教雖不傳須辨其旨。若如方等般若之流，以部共故聞益亦共，則具顯密及以不定，互相知者名為不定，互不相知名為秘密。是則部內或品似大，益有大小；或品似小，益亦大小，或兼大小，益亦大小。皆以向來三義消之，不能具指諸經品相，思之！思之！今經唯大，大中唯圓，無密偏小，故聞品益始終無偏。雖于圓中亦有發心不退及無生等，不與偏小共也。約部判益良由於此。故〈嚴王品〉雖云「法眼名同體異」，定非初果，須判為六根清凈法眼位耳，即七信已上。若聞《法華》令得初果，則《法華》一部文義俱壞。「初一是橫釋」等者，結前三重釋無等等以成大車。佛界一念望理名橫，佛心望理二義均等，故名為橫。次約初心緣畢竟理，初后相望為豎。第三意者，心之與理冥符一體，俱不可說，誰論橫豎？初釋唯佛，心即空也。次釋通一切假也。第三明前二俱不可得中也。文后偈頌什公不譯，近代皆云梵本中有，此亦未測什公深意。《續僧傳》中雲：「偈是阇那掘多
所譯」，今從舊本故無所釋，還著本人，具如《止觀》第八記。
釋陀羅尼品
「總持」下二番云「其四」者，並是四悉。初約翻名，次「諸師」下約釋義，三「惡世」下總攬二重，以明來意。初又二：先正約四悉，次對諸經開遮以明四悉。初文者，善惡異故，即世界。次一番具二悉故，注「其二三」者，能持善邊即為人，能遮惡邊即對治，中善即第一義。故只「遮持」二字四悉具足。生云：近識受持心薄，故敦之以咒術。注云：幽顯挾贊故曰陀羅尼。觀生公去注遠矣。本為弘經者護難，豈唯敦逼咒術，全濫矯俗，如藥王獻六十二億佛之所說，勇施恒河等佛之所說，況護國四王、羅剎七女皆為護法請佛印許，如何謂為咒術敦之耶？然咒之為義本不合翻，如〈勸發〉中雲「菩薩得聞，當知普賢神通之力」，豈同術耶？若全不可翻，竺法護何故翻之？若其不曉不翻之意，移品何疑？「大明」等三者，通論只是般若，般若總攝故名為咒，總用總持總破總安俱得名咒，別對三教思之可見。如此通別複名為通。今別在今經護法故也。他經隨事，禳災增益攝召不同，彼文亦各別有觀法，所以新譯併名真言及以明者，古人見秘密不譯，例如此土禁咒等法，便以咒名往翻。今言皆是如來難思秘密真言種子。注「云云」者，
【現代漢語翻譯】 『所譯』（已經翻譯的內容），現在按照舊版本，所以沒有解釋，仍然按照原本的樣子，具體參見《止觀》第八卷的記載。
解釋《陀羅尼品》
『總持』（陀羅尼的總括和執持之意）下面兩次提到『其四』，都是指四悉檀（四種施予教誨的方法）。第一次是根據翻譯的名稱來解釋，第二次『諸師』（各位法師）下面是根據解釋的意義來解釋，第三次『惡世』（惡劣的世道）下面是總括前兩種解釋，來說明來此的目的。第一次解釋又分為兩部分：首先是正式地根據四悉檀來解釋，然後是對比各部經典中的開許和遮止，來說明四悉檀。第一次解釋中，善惡不同，就是世界悉檀（因材施教）。接下來的一段包含了兩種悉檀，註釋中『其二三』指的是，能夠執持善的一面就是為人悉檀（對癥下藥），能夠遮止惡的一面就是對治悉檀（破除邪見），中道的善就是第一義悉檀（引導正道）。所以僅僅『遮持』（遮止和執持）二字就包含了四悉檀的全部含義。生公（竺道生）說：因為人們見識淺薄，受持佛法的心不堅定，所以用咒術來敦促他們。註釋說：因為咒語有幽顯的力量來輔助讚揚，所以叫做陀羅尼。觀生公的解釋離本意太遠了。佛陀設立陀羅尼的本意是爲了弘揚佛經的人消除困難，難道僅僅是爲了用咒術來敦促人們，完全是濫用矯正世俗的方法嗎？就像藥王菩薩獻給六十二億佛所說的陀羅尼，勇施菩薩、恒河等佛所說的陀羅尼，更何況護國四天王、羅剎七女都是爲了護持佛法而請求佛陀印可的，怎麼能說是用咒術來敦促呢？而且咒語的含義本來就不應該翻譯，就像《勸發品》中說『菩薩聽聞到，應當知道這是普賢菩薩神通的力量』，這怎麼能和一般的法術相同呢？如果完全不能翻譯，那麼竺法護為什麼還要翻譯呢？如果是不明白不翻譯的含義，那麼移動品名又有什麼疑問呢？『大明』（偉大的光明）等三個，總的來說只是般若（智慧），因為般若總攝一切，所以叫做咒，總用、總持、總破、總安都可以叫做咒，分別對照三教（佛教、道教、儒教）來思考就可以明白。這樣總的來說和分別來說又可以叫做通。現在分別來說，是因為現在這部經是爲了護持佛法。其他的經典隨著事情的不同，有禳災、增益、攝召等不同的作用，那些經文也各自有觀法，所以新翻譯的經典都叫做真言，以及叫做明，古人認為秘密的內容不應該翻譯，例如我們這裡的禁咒等法，就用咒這個名稱來翻譯。現在說這些都是如來難以思議的秘密真言種子。註釋中『云云』指的是，
【English Translation】 『所譯』 (What has been translated), now follows the old version, so there is no explanation, and it remains as it is, as detailed in the eighth volume of 『止觀』 (止觀, Zhiguan - Ceasing and Contemplating).
Explanation of the 『陀羅尼品』 (Dhāraṇī Chapter)
The two mentions of 『其四』 (the four) below 『總持』 (Tzong-chih - general holding, meaning dhāraṇī) all refer to the four悉檀 (sì xī tán - siddhānta, four kinds of teachings). The first is explained according to the translated name, the second, below 『諸師』 (zhū shī - various teachers), is explained according to the meaning, and the third, below 『惡世』 (è shì - evil world), summarizes the first two explanations to explain the purpose of coming here. The first explanation is further divided into two parts: first, it is formally explained according to the four siddhāntas, and then the permissions and prohibitions in various scriptures are compared to explain the four siddhāntas. In the first explanation, the difference between good and evil is the world siddhānta (因材施教, yīn cái shī jiào - teaching according to aptitude). The following paragraph contains two siddhāntas, and the note 『其二三』 (the second and third) refers to the fact that being able to uphold the good side is the individual siddhānta (對癥下藥, duì zhèng xià yào - prescribing the right medicine), being able to stop the evil side is the remedial siddhānta (破除邪見, pò chú xié jiàn - breaking through wrong views), and the middle way of good is the first principle siddhānta (引導正道, yǐn dǎo zhèng dào - guiding to the right path). Therefore, the two words 『遮持』 (zhē chí - stopping and upholding) contain all the four siddhāntas. 生公 (Shēng Gōng - Zhu Daosheng) said: Because people have shallow knowledge and their hearts are not firm in upholding the Dharma, they are urged with mantras. The note says: Because mantras have the power of hidden and manifest assistance and praise, they are called dhāraṇī. Guān Shēng Gōng's explanation is too far from the original meaning. The original intention of the Buddha in establishing dhāraṇī was to eliminate difficulties for those who promote the scriptures. How could it be merely to urge people with mantras, completely abusing the method of correcting worldly customs? Just like the dhāraṇī offered by 藥王菩薩 (Yào Wáng Pú Sà - Bhaisajyaraja Bodhisattva) to sixty-two billion Buddhas, the dhāraṇī spoken by 勇施菩薩 (Yǒng Shī Pú Sà - Vīradatta Bodhisattva), 恒河 (Héng Hé - Ganges) and other Buddhas, not to mention that the Four Heavenly Kings who protect the country, and the seven Rakshasa women all requested the Buddha's approval in order to protect the Dharma, how can it be said that they are urging with mantras? Moreover, the meaning of mantra should not be translated in the first place, just like the 『勸發品』 (Quàn Fā Pǐn - Encouragement Chapter) says 『When a Bodhisattva hears this, he should know that it is the power of the神通 (shén tōng - supernatural power) of 普賢菩薩 (Pǔ Xián Pú Sà - Samantabhadra Bodhisattva)』, how can this be the same as ordinary magic? If it cannot be translated at all, then why did 竺法護 (Zhú Fǎ Hù - Dharmaraksa) translate it? If you don't understand the meaning of not translating, then what doubt is there in moving the chapter name? The three, 『大明』 (Dà Míng - Great Brightness) etc., are generally just Prajna (般若, bō rě - wisdom), because Prajna encompasses everything, so it is called mantra, general use, general holding, general breaking, and general peace can all be called mantra, and it can be understood by comparing it with the three teachings (Buddhism, Taoism, Confucianism). Thus, general speaking and separate speaking can also be called general. Now, speaking separately, it is because this scripture is now for protecting the Dharma. Other scriptures have different functions depending on the matter, such as dispelling disasters, increasing benefits, and summoning, and those scriptures also have different methods of contemplation, so the newly translated scriptures are all called 真言 (zhēn yán - true words, mantra) and 明 (míng - brightness), the ancients believed that secret content should not be translated, for example, the prohibitions and spells in our land are translated with the name of mantra. Now it is said that these are all the inconceivable secret 真言 (zhēn yán - true words, mantra) seeds of the Tathagata. The 『云云』 (yún yún - etc.) in the note refers to,
令說其意如向略知。
從「諸師」下說咒義者，初文者，王名異故息惡生善。次文者，即以相應謂為生善，雖有治罪之言正令順教。第三文者，密治即對治也。第四文三：先明咒意，次引事釋成，三「咒亦如是」下重牒結前，具足四法成第一義，以密具四為稱理也。初病癒世界，罪除對治，生善為人，道合第一義。三「惡世」下來意可知。故知此與生公永異，注家云「贊」，未損大儀終不及護。
釋嚴王品
「因緣出他經」，未檢。此文亦有四悉，初是世界，「又莊嚴」下為人，「此王」下治諸根之惡即對治，「生雖」下即第一義。初文者，「晷」音軌，日月執行也。「刻」謂漏刻。「喀喀」吐聲也，不進之貌，意云，一餐不進長途妨于萬里，十日為旬但唯九飯，復阻高志。白毫東照，照妙音也。一欲示弘經之利，以勖受法弟子；二示結會不虛，故《經》云「凈德夫人」者，今佛前光照莊嚴相菩薩是妙音也。「神咒護經」者，且從后說，準前亦應云苦行，神咒護法弘經，現身說法雙規師弟，所以蒙照東至者，知有來往之勛故也。欲來先云「欲見藥王」等，華德復為妙音所將，及以此土發起之眾，藥王乃為總持之主，共成二子之化，兼為結會古今令時會並識，了宿因不失、信化跡功深，知權謀叵測、
仰遠種難亡。「說四聖之前緣」者，前緣不同得聖前卻，便分能所方乃改邪。又利物多端邪正異轍，所化既熟能化棄邪。今從示跡及從后說，故設化之時一凡三聖，若準佛云「為欲引導妙莊嚴王及一切眾生故說是法華經」，王宮八萬四千皆任受持，二子四萬二千俱至佛所，則王及能化一切悉權。從本為言四俱大聖，如勝鬘受化有稱歸心，元為國人先迷后悟，化道之軌理數而然。今從跡說，受化得記四聖名生。「生雖未獲」者，雖闕生，知化時非久。「臻」至也。是故預彰入道之兆，例如空生等空故「無諍」德號預呈。「余經指此為十波羅蜜」者，《未曾有經》收六度四等為十度耳，亦不的對。「道品中節節有三昧」者，七科之中唯念處屬慧、正勤屬進，餘五科內皆有定名。復別列名者，當知隨用立名，其理不異。
「先白母」者，父邪母正，故先白母，共設化方。若據其本，母子元知。今約化儀機熟應發，槌砧相扣物器方成，是故云「白」。若附世情則母慈先白，利他之本慈復居先，父王已信宮中又熟，父王一人何足可化？只緣宮內未熟，所以王亦待時。能化兩重遠鑒機理，推功化主結會古今。《經》云「譬一眼龜」者，約事只是譬難值耳。若作所乘，凡龜魚之眼兩向看之，既云一眼所見非正，在生死海而又邪
【現代漢語翻譯】 現代漢語譯本：仰仗深遠的因緣，這種子很難消亡。關於『敘述四聖的前緣』，前緣不同，得到聖果的時間也會不同，於是區分能化和所化，才能改邪歸正。而且利益眾生的方式多種多樣，邪正的途徑也不同，被教化者成熟后，能教化者也會捨棄邪見。現在從示現的足跡以及後來的敘述來看，所以在施教化的時候，出現了一凡夫三聖人的情況，如果按照佛所說的『爲了引導妙莊嚴王（Miaozhuangyan Wang，國王名）以及一切眾生，所以說這部《法華經》』，國王宮中的八萬四千人都能夠接受並奉持，兩個兒子四萬二千人都來到佛的處所，那麼國王以及能教化者一切都是權宜之計。從根本上來說，四位都是大聖，就像勝鬘（Shengman，人名）接受教化后表示歸心，原本是爲了讓國人先迷惑後覺悟，這是教化的規律和道理。現在從示現的足跡來說，接受教化並得到授記的四聖，名字才得以顯現。『雖然還沒有獲得』，雖然缺少了生，但知道被教化的時候不會太久。『臻』是到達的意思。因此預先彰顯入道的徵兆，例如空生（Kongsheng，人名）等人因為空性而『無諍』，德號預先顯現。『其他經典指此為十波羅蜜』，《未曾有經》（Weicengyou Jing，經名）將六度四等收攝為十度，但也不是完全對應。『道品中每一節都有三昧』，七科之中只有念處屬於慧，正勤屬於精進，其餘五科內都有定的名稱。又另外列出名稱，應當知道是隨著作用而立名，其道理沒有不同。
『先告訴母親』，父親邪惡母親正直，所以先告訴母親，共同商議施教化的方法。如果根據他們的本來面目，母親和兒子原本就知道。現在按照教化的儀軌，時機成熟就應該引發，槌和砧相互敲擊，器物才能成型，所以說『告訴』。如果附和世俗人情，那麼母親慈愛所以先告訴母親，利益他人的根本慈愛又排在前面，父王已經相信，宮中又成熟，父王一個人哪裡值得教化？只因爲宮內還沒有成熟，所以父王也在等待時機。能教化者深謀遠慮，推功于教化之主，總結古今。《經》中說『譬如一眼龜』，從事情上來說只是比喻難以遇到。如果作為所乘，凡是龜和魚的眼睛都是兩邊看的，既然說一眼所見不正，在生死海中又是邪見。
【English Translation】 English version: Relying on distant and profound causes, this seed is difficult to extinguish. Regarding 'narrating the past causes of the Four Saints,' different past causes lead to different times of attaining sainthood. Thus, distinguishing between the one who transforms and the one who is transformed is necessary to correct evil. Moreover, the ways of benefiting beings are diverse, and the paths of evil and righteousness differ. Once the one being transformed is mature, the one who transforms will abandon evil views. Now, considering the manifested traces and later narrations, during the time of teaching, there appears one ordinary person and three saints. If we follow the Buddha's words, 'To guide King Miaozhuangyan (Miaozhuangyan Wang, name of a king) and all beings, this Lotus Sutra is spoken,' the eighty-four thousand people in the king's palace can all accept and uphold it, and the two sons, forty-two thousand in number, all come to the Buddha's place. Then, the king and all those who can be transformed are expedient means. From the fundamental perspective, all four are great saints, just as Shengman (Shengman, name of a person) expressed her devotion after receiving teachings, originally to lead the people of the country from delusion to enlightenment. This is the principle and reason of the path of transformation. Now, from the manifested traces, the names of the four saints who received teachings and predictions are revealed. 'Although not yet attained,' although lacking birth, it is known that the time of being transformed will not be long. 'Zhen' means to arrive. Therefore, the signs of entering the path are foreshadowed, such as Kongsheng (Kongsheng, name of a person) and others being 'non-contentious' due to emptiness, and the virtuous title is presented in advance. 'Other sutras refer to this as the Ten Paramitas,' the Weicengyou Jing (Weicengyou Jing, name of a sutra) includes the Six Perfections and Four Immeasurables as the Ten Perfections, but they are not perfectly corresponding. 'In each section of the Path Factors, there is Samadhi,' among the seven categories, only mindfulness belongs to wisdom, and right effort belongs to diligence. The remaining five categories all have fixed names. Listing names separately should be understood as establishing names according to function, and the principle is no different.
'First inform the mother,' the father is evil, and the mother is righteous, so first inform the mother to discuss the method of teaching together. According to their original nature, the mother and son originally knew. Now, according to the ritual of teaching, the opportunity should be triggered when it is ripe. The hammer and anvil strike each other, and the vessel can be formed. Therefore, it is said 'inform.' If it conforms to worldly sentiments, then the mother is compassionate, so inform the mother first. The root of benefiting others is compassion, which comes first. The father king already believes, and the palace is also ripe. How can the father king alone be worth transforming? Only because the palace is not yet ripe, the father king is also waiting for the opportunity. The one who transforms has far-sighted wisdom, attributing the merit to the master of transformation, summarizing the past and present. The Sutra says, 'Like a one-eyed turtle,' in terms of events, it is only a metaphor for being difficult to encounter. If it is taken as a vehicle, the eyes of turtles and fish look in both directions. Since it is said that what is seen with one eye is not correct, being in the sea of birth and death is also an evil view.
見，何可值于佛法浮木實諦之孔？「善知識」者，具如《止觀》第四記。《華嚴》亦云：「如父母導師醫船」等。聞品益中「法眼凈」者，有云：初果也。豈王夫人及與八萬，皆持此經皆當作佛，而聞品者得小果耶？名同義殊善須斟酌，已如前說。注者亦云「所見清凈」，不云「小乘初果位」也。
釋普賢品
三悉者，初世界，「悲華」下為人，「我行」下對治，若從勝他為名乃是賢於一切，名為普賢。言「即三悉」至「解釋也」者，既以翻名發願義當三悉，故云「復是」及以「又是行愿」。「又行愿」下，亦卻指三悉並是行愿，即是以三悉判行愿也。未立第一義者，由釋賢故讓聖方名第一義，故《悲華》愿兼於行，我行而兼于愿。「由來」下次約教也。為四：先古人釋判屬三藏。「由來」者，由從也。謂古從來作此釋耳。以普賢名通義別，亦應云通於通別，文無者略，故知三教釋于普賢並謬。次「今明」去即從圓釋也。三「若十信」下更對前位，況破通別。四「今論」下重釋。
問：
《華嚴》云：「普賢菩薩依于如如，不依佛土」，今何故云從東方來？
答：
此據應跡所從，彼明所證自體，既云等覺，猶有一分報土身在。經從極理，初住即證一分如如，正當圓教，所以伏
【現代漢語翻譯】 現代漢語譯本： 見地如何才能與佛法浮木的真實意義相契合呢？『善知識』的含義，詳見《止觀》第四卷的記載。《華嚴經》也說：『如同父母、導師、醫者、船隻』等等。聞品利益中的『法眼凈』，有人說是初果。難道王夫人以及八萬人，都受持此經都能成佛，而聽聞此品的人只得到小乘初果嗎？名稱相同而意義不同，需要仔細斟酌，這已在前面說過了。註釋的人也說是『所見清凈』，而不是說『小乘初果位』。 解釋普賢品 三悉檀，最初是世界悉檀，『悲華』之後是為人悉檀，『我行』之後是對治悉檀。如果從勝過他人來命名，就是賢於一切，名為普賢。說『即三悉檀』到『解釋也』，既然用翻譯名稱和發願來解釋三悉檀的意義，所以說『復是』以及『又是行愿』。『又行愿』之後，也是指三悉檀都是行愿，也就是用三悉檀來判斷行愿。沒有建立第一義悉檀，是因為解釋『賢』的緣故，把『聖』的名稱讓給第一義悉檀，所以《悲華經》的愿兼顧了行，我的行兼顧了願。『由來』之後是約教來說的，分為四點：首先是古人解釋判斷屬於三藏。『由來』，是由於、從來的意思。說的是古人一直以來都是這樣解釋的。因為普賢這個名稱含義相通而意義有區別，也應該說通於通別二教，經文中沒有提到是因為省略了，所以知道三教對普賢的解釋都是錯誤的。其次是『今明』之後，就是從圓教來解釋。第三，『若十信』之後，更是針對前面的位次，何況是破斥通別二教。第四，『今論』之後，重新解釋。 問： 《華嚴經》說：『普賢菩薩依于如如（真如實相），不依佛土（佛所居住的國土）』，現在為什麼說從東方來？ 答： 這是根據應化事蹟所從來的方向說的，那是指所證得的自體。既然說是等覺（菩薩果位的名稱），還有一部分報土身存在。經文是從極端的道理來說，初住（圓教菩薩的階位）就證得一分如如，正當圓教的教義，所以要降伏。
【English Translation】 English version: How can one's view align with the true meaning of the Dharma as a raft? The meaning of 'Good Knowing Advisor' ('善知識') is detailed in the fourth volume of the Zhi Guan (止觀). The Avatamsaka Sutra (華嚴經) also says: 'Like parents, guides, doctors, and boats,' etc. Regarding 'pure Dharma eye' ('法眼凈') in the Benefits of Hearing Chapter, some say it refers to the first fruit (of Stream-entry). Could it be that Lady Wang and the eighty thousand, all upholding this sutra and all becoming Buddhas, while those who hear this chapter only attain the small vehicle's first fruit? The names are the same, but the meanings are different, requiring careful consideration, as has been said before. The commentator also says 'pure in what is seen,' not 'the position of the first fruit of the Small Vehicle'. Explanation of the Samantabhadra Chapter The Three Siddhantas (三悉檀): initially, the World Siddhanta (世界悉檀), after 'Karunapundarika' ('悲華') is the Siddhanta for the People (為人悉檀), after 'My Practice' ('我行') is the Siddhanta of Antidote (對治悉檀). If named from surpassing others, it means being virtuous above all, named Samantabhadra (普賢). Saying 'is the Three Siddhantas' to 'explanation,' since using the translation of the name and vows to explain the meaning of the Three Siddhantas, therefore it says 'again is' and 'again is practice and vows.' After 'again practice and vows,' it also refers to the Three Siddhantas all being practice and vows, which is using the Three Siddhantas to judge practice and vows. Not establishing the First Principle Siddhanta (第一義悉檀) is because of explaining 'virtuous,' giving the name of 'holy' to the First Principle Siddhanta, therefore the vows of the Karunapundarika Sutra encompass practice, and my practice encompasses vows. After 'origin,' it speaks in terms of teachings, divided into four points: first, the ancients' explanation and judgment belong to the Tripitaka (三藏). 'Origin' means due to, from. It means that the ancients have always explained it this way. Because the name Samantabhadra has a common meaning but different implications, it should also be said to be common to the Common and Distinct teachings, which is omitted in the text, so it is known that the Three Teachings' explanations of Samantabhadra are all wrong. Second, after 'now explain,' it explains from the Perfect Teaching. Third, after 'if the Ten Faiths,' it is even more directed at the previous positions, let alone refuting the Common and Distinct teachings. Fourth, after 'now discuss,' it re-explains. Question: The Avatamsaka Sutra says: 'Samantabhadra Bodhisattva relies on Suchness (如如, true thusness), not relying on Buddha lands (佛土)', why does it now say he comes from the East? Answer: This is based on the direction from which the manifested traces come, while that refers to the self-nature attained. Since it is said to be Equal Enlightenment (等覺, a bodhisattva stage), there is still a portion of the Reward Body existing in the Reward Land. The sutra speaks from the ultimate principle, the Initial Abiding (初住, a stage of Perfect Teaching bodhisattvas) immediately realizes a portion of Suchness, precisely corresponding to the Perfect Teaching, therefore it must subdue.
通斷偏，斷極之伏方名普賢。
伏通在初故云「伏始」，是賢非普故「非頂非周」。故「鄰初」下約初住位，十住之初故非后極，十地但斷四十品盡，非斷伏極，知非普賢義也。四重約位正判，先正判，次引《釋論》以證圓極，《論》引《大經》文也。「具四悉云云」者，不預列耳，即其四文是。「隨去」等者，去動只是表來去也。「隨」者，非先積而後雨，非先畜而後奏，故以龍雨譬之。此是心力、法力、眾生力、應化力、不思議力之所致也。「略用二力」者，威德神通前已具列，自在等四以表四德。今略無自在及以名聞，但二兼二故也。經文既云「與無數等，各現二力」者，當知所隨皆法身也。主伴並具四德，故云「各」也。此文既在流通之末，故愿聞之言，雙請正宗及流通也。
別列四句文中二解：正宗，流通。初又二，即跡、本也。跡又二：先約開權顯實，次約開示悟入。初文初句法身，二三般若，第四解脫，二德莊嚴法身，是故后三約于初句。于初句中「遠惡」下八字，即四悉也。次約開等中經典四句回互者，以從開等次第故也。「唯三唯四」者，四隻是四安樂行，三隻是三德及座衣室三。前文釋衣等三，皆通兩句各有能所；今從一邊則以空座為般若，所覆為法身，能覆為解脫，此中正定合在
【現代漢語翻譯】 現代漢語譯本：通達和斷滅的偏頗之處，斷滅達到極致的伏藏之處，被稱為普賢（Samantabhadra，意為普遍的賢者）。
伏藏的通達始於最初，所以說『伏始』，是賢而不是普，所以說『非頂非周』。因此，『鄰初』是就初住位而言，十住的最初，所以不是最後的極致，十地只是斷滅四十品，不是斷滅伏藏的極致，可知不是普賢的意義。四重是就位次進行判決，先是正判，然後引用《釋論》（Mahāprajñāpāramitopadeśa，大智度論）來證明圓滿的極致，《論》中引用了《大經》（Mahāparinirvāṇa Sūtra，大般涅槃經）的經文。『具備四悉檀云云』，是沒有預先列出，也就是那四段文字。『隨去』等等，去和動只是表示來和去。『隨』，不是先積累然後下雨，不是先畜養然後演奏，所以用龍雨來比喻。這是心力、法力、眾生力、應化力、不可思議力所導致的。『略用二力』，威德神通前面已經全部列出，自在等等四種用來表示四德。現在省略了自在以及名聞，只是二者兼顧二者。經文既然說『與無數等，各現二力』，應當知道所隨從的都是法身（Dharmakāya，法性身）。主和伴都具備四德，所以說『各』。這段文字既然在流通分的末尾，所以愿聞之言，同時請求正宗分和流通分。
分別列出四句文中兩種解釋：正宗分，流通分。正宗分又分為兩種，即跡和本。跡又分為兩種：先是就開權顯實（方便開顯權教，顯示真實教義），然後是就開示悟入（開導、指示、領悟、進入）。最初的文字，第一句是法身，第二句和第三句是般若（Prajñā，智慧），第四句是解脫（Vimukti，解脫），用兩種功德來莊嚴法身，所以後面的三句是就第一句而言。在第一句中，『遠惡』下面的八個字，就是四悉檀。其次是就開示悟入而言，經典中的四句是互相迴環的，因為是從開示等等的次第。『唯三唯四』，四隻是四安樂行，三隻是三德以及座、衣、室三者。前面的文字解釋衣等等三者，都貫通兩句，各有能和所；現在從一邊來說，就用空座作為般若，所覆蓋的作為法身，能覆蓋的作為解脫，這其中正定合在了一起。
【English Translation】 English version: The bias of thoroughness and cessation, the hidden place where cessation reaches its extreme, is called Samantabhadra (meaning universally worthy).
The thoroughness of the hidden begins at the beginning, so it is said 'beginning of the hidden'; it is worthy but not universal, so it is said 'not the peak, not the circumference'. Therefore, 'neighboring the beginning' refers to the initial dwelling stage, the beginning of the ten dwellings, so it is not the final extreme; the ten grounds only sever the forty qualities, not severing the extreme of the hidden, so it is known that it is not the meaning of Samantabhadra. The four layers are judged according to the stages, first the direct judgment, then quoting the Śāstra (Mahāprajñāpāramitopadeśa) to prove the perfect extreme, the Śāstra quotes the text of the Mahāparinirvāṇa Sūtra. 'Possessing the four siddhāntas etc.' is not listed in advance, that is, those four passages. 'Following the going' etc., going and moving only represent coming and going. 'Following' means not accumulating first and then raining, not raising first and then playing, so it is likened to the rain of the dragon. This is caused by the power of mind, the power of Dharma, the power of sentient beings, the power of response and transformation, and the power of the inconceivable. 'Briefly using two powers', the majesty and supernatural powers have already been fully listed before, the four of freedom etc. are used to represent the four virtues. Now freedom and fame are omitted, but the two encompass the two. Since the sutra text says 'with countless others, each manifesting two powers', it should be known that all that is followed is the Dharmakāya (Dharma body). The host and companions both possess the four virtues, so it is said 'each'. Since this text is at the end of the transmission section, the words of wishing to hear simultaneously request the orthodox section and the transmission section.
Separately listing two interpretations in the four-sentence text: the orthodox section, the transmission section. The orthodox section is further divided into two, namely trace and origin. The trace is further divided into two: first, it is about revealing the real by opening the provisional, then it is about opening, showing, awakening, and entering. In the initial text, the first sentence is the Dharmakāya, the second and third sentences are Prajñā (wisdom), the fourth sentence is Vimukti (liberation), using two virtues to adorn the Dharmakāya, so the latter three sentences are about the first sentence. In the first sentence, the eight characters below 'far from evil' are the four siddhāntas. Secondly, regarding opening, showing, awakening, and entering, the four sentences in the scriptures are mutually cyclical, because it is from the order of opening, showing, etc. 'Only three, only four', four are only the four comfortable practices, three are only the three virtues and the three of seat, clothing, and room. The previous text explains the three of clothing etc., all penetrating the two sentences, each having the able and the object; now speaking from one side, the empty seat is used as Prajñā, what is covered is used as the Dharmakāya, what can cover is used as liberation, in this the right concentration is combined.
法身德中，前對開顯中即合正定入般若中，以此一句兩句得名故也。「浪作余解」者，設若有人不許此解，則為不許自行化他，則為不許開示悟入，則為不許室衣座三，則為不許方軌弘經。若言非是不許但是無文，若謂經無即是不許逐要重說，若不爾者，將何以攬今經正宗至此為重說耶？經初存其開等四句而為四釋，今至此經末又示開等還須四釋，故知始末並是此經體宗用也。是則序、正、流通無非妙法。教內法中雲「三番」者，即讀誦思惟三七日也。有人至此亦引文云：行有五法：一、三七見，二、七七見，三、一生見，四、二生見，五、三生見。又云應有六法：一嚴道場，二凈身，三六時，四啟請，五讀誦，六思惟甚深空法。作是觀時能滅百千萬億阿僧祇重罪。若爾，何以解釋一經都無啟心投想之地，至此乃引《普賢觀經》？況今自云「讀誦書寫者，欲修習是《法華經》，於三七日中一心精進，我當乘象至其人前」，故知若修行若解說，請依今師方有所至。所以非《玄》文無以導，非《止觀》無以達，非此疏無以持，非一家無以進。若不爾者，用是教為？用講宣為？故東京安國寺尼慧忍置法華道場，今天下倣傚而迷其本，不知此尼依憑有在而親感普賢？然雖有置道場處，多分師心。況今講者而欲輕略斯教，良由不
【現代漢語翻譯】 現代漢語譯本 在法身之德中，前面對於開顯的闡述，實際上是結合了正定進入般若智慧的修行，因為這一句或兩句話而得名。如果有人不認可這種解釋，那就是不認可自行化他（自己修行覺悟，也幫助他人覺悟），也就是不認可開示悟入（開啟智慧、指示正道、領悟真理、進入覺悟），也就是不認可室、衣、座這三者（比喻佛法的傳承），也就是不認可遵循一定的規範來弘揚佛經。如果說不是不認可，只是經典中沒有明確的文字記載，那麼說經典中沒有記載，就是不認可根據需要而重複強調的要點。如果不是這樣，又怎麼能把這部經的正宗要義歸納到這裡來重複闡述呢？經典一開始就保留了開等四句（開、示、悟、入）並做了四種解釋，現在到了這部經的末尾，又表明開等四句仍然需要四種解釋，所以知道從開始到結束都是這部經的體、宗、用（體指佛法的本體，宗指修行的宗旨，用指佛法的功用）。這樣說來，序分、正宗分、流通分，沒有哪一部分不是妙法。教內法中說的『三番』，就是指讀誦、思惟這三個七天。有人到這裡也引用經文說：修行有五種方法：一、三七日見，二、七七日見，三、一生見，四、二生見，五、三生見。又說應該有六種方法：一、莊嚴道場，二、清凈身心，三、六時（指一天六個時段精進修行），四、啟請（祈請佛菩薩加持），五、讀誦，六、思惟甚深空法。這樣觀想的時候，能夠滅除百千萬億阿僧祇（極多的數量）的深重罪業。如果是這樣，為什麼解釋一部經，都沒有一個發起心念、投入意想的地方，到了這裡才引用《普賢觀經》呢？況且現在自己說『讀誦書寫的人，想要修習這部《法華經》，在三個七天中一心精進，我應當乘坐白象來到這個人面前』，所以知道無論是修行還是解說，請依靠現在的老師才能有所成就。因此，沒有《玄義》就無法引導，沒有《止觀》就無法通達，沒有這部疏（指《法華經疏》）就無法堅持，沒有一家之言就無法進步。如果不是這樣，用這些教義做什麼呢？用講經說法做什麼呢？所以東京安國寺的尼姑慧忍設定法華道場，現在天下都在效仿，卻迷惑了它的根本，不知道這位尼姑是有所依據，並且親自感應到了普賢菩薩的示現嗎？然而即使有設定道場的地方，大部分都是按照自己的想法來做。更何況現在講經的人想要輕視這部經典，實在是由於不瞭解其中的深意啊。
【English Translation】 English version Within the virtues of Dharmakaya (法身, the body of the Dharma, representing the ultimate reality), the previous exposition on 'opening and revealing' actually combines the practice of entering Prajna (般若, wisdom) through Samadhi (正定, right concentration), because it is named by this one or two phrases. Those who 'carelessly make other interpretations'—if someone does not accept this interpretation, then they do not accept self-cultivation and helping others, which means they do not accept opening, showing, understanding, and entering (開示悟入, opening up wisdom, showing the path, understanding the truth, and entering enlightenment), which means they do not accept the three—room, robe, and seat (室衣座, metaphors for the transmission of the Dharma), which means they do not accept following certain norms to propagate the scriptures. If it is said that it is not a rejection but merely a lack of explicit textual record, then saying that the scriptures lack it is equivalent to not accepting the essential points that need to be repeatedly emphasized. If not, how can we summarize the essential teachings of this scripture here for repeated exposition? The scripture initially retained the four phrases of 'opening' etc. (開, 示, 悟, 入) and provided four explanations, and now at the end of this scripture, it again indicates that the four phrases of 'opening' etc. still require four explanations, so we know that from beginning to end, it is the essence, principle, and function (體宗用, essence refers to the substance of the Dharma, principle refers to the purpose of practice, and function refers to the effect of the Dharma) of this scripture. Thus, the introduction, the main body, and the circulation sections are all wonderful Dharma. The 'three times' mentioned in the inner teachings refer to the three seven-day periods of reading, reciting, and contemplating. Some people also quote scriptures here, saying: There are five methods of practice: 1. Seeing in three seven days, 2. Seeing in seven seven days, 3. Seeing in one lifetime, 4. Seeing in two lifetimes, 5. Seeing in three lifetimes. It is also said that there should be six methods: 1. Adorning the Bodhimanda (道場, place of enlightenment), 2. Purifying body and mind, 3. Six periods (六時, referring to diligent practice in six periods of the day), 4. Invocation (啟請, praying for the blessings of Buddhas and Bodhisattvas), 5. Reading and reciting, 6. Contemplating the profound emptiness of Dharma. When contemplating in this way, one can eradicate hundreds of millions of Asankhya (阿僧祇, countless) of heavy sins. If so, why is it that when explaining a scripture, there is no place to initiate thoughts and invest intentions, and only here is the Universal Worthy Contemplation Sutra (《普賢觀經》) quoted? Moreover, it is now said that 'those who read and write, wanting to practice this Lotus Sutra (《法華經》), diligently and wholeheartedly for three seven days, I shall ride an elephant and come before that person,' so we know that whether it is practice or explanation, please rely on the current teacher to achieve something. Therefore, without Profound Meaning (《玄義》) there is no guidance, without Cessation and Contemplation (《止觀》) there is no attainment, without this commentary (referring to the Lotus Sutra Commentary《法華經疏》) there is no perseverance, and without a unique perspective there is no progress. If not, what is the use of these teachings? What is the use of preaching? Therefore, the nun Huiren (慧忍) of Anguo Temple (安國寺) in Tokyo established a Lotus Dharma practice place, and now the world is imitating it, but they are confused about its essence, not knowing that this nun had a basis and personally sensed the manifestation of Samantabhadra (普賢, Universal Worthy Bodhisattva)? However, even in places where practice places are established, most are done according to one's own ideas. Moreover, those who are now lecturing want to belittle this scripture, which is truly due to a lack of understanding of its profound meaning.
知教旨故也。適與江淮四十餘僧往禮臺山，因見不空三藏門人含光奉敕在山修造，云與不空三藏親游天竺。彼有僧問曰：「大唐有天臺教跡，最堪簡邪正曉偏圓，可能譯之將至此土耶？」豈非中國失法求之四維？而此方少有識者，如魯人耳。故厚德向道者莫不仰之。敬愿學者行者隨力稱讚，應知自行兼人並異他典，若說若聽境智存焉，若冥若顯種熟可期，並由弘經者有方故也。若直爾講說是弘經者，何須衣座室三之誡？如來所遣豈可聊爾。
余省躬揣見自覺多慚，迫以眾緣強復疏出，縱有立破為樹圓乘，使同志者開佛知見，終無偏黨而順臆度，冀諸覽者悉鑒愚誠。一句染神咸資彼岸，思惟修習永用舟航，隨喜見聞恒為主伴，若取若舍經耳成緣，或順或違終因斯脫，愿解脫之日依報正報常宣妙經，一剎一塵無非利物，唯愿諸佛冥熏加被，一切菩薩密借威靈，在在未說皆為勸請，凡有說處親承供養，一句一偈增進菩提，一色一香永無退轉。
法華文句記卷第十(下)
【現代漢語翻譯】 現代漢語譯本：因為他們懂得教義的宗旨。恰逢我與江淮一帶的四十多位僧人前往五臺山朝拜，在那裡見到不空三藏（Amoghavajra，唐代密宗大師）的弟子含光奉皇帝的命令在山上修造寺廟，他說自己曾與不空三藏一起遊歷印度。當時有僧人問道：『大唐有天臺宗的教法遺蹟，最能分辨邪正，明瞭偏圓之理，是否可以翻譯過來帶到這裡呢？』這難道不是中國失去了佛法，反而要到四方去尋求嗎？而這裡又很少有識貨的人，就像魯國人一樣。所以，那些德行深厚、嚮往佛道的人沒有不仰慕天臺教法的。恭敬地希望學習者和修行者根據自己的能力稱揚讚歎，應該知道這既能自己修行又能幫助他人，與其他的經典不同，無論是講說還是聽聞，境界和智慧都存在其中，無論是潛在的還是顯現的，成佛的種子成熟是可以期待的，這些都因為弘揚佛經的人有正確的方法。如果只是簡單地講說就是弘揚佛經，那又何必要有衣、座、室這三方面的告誡呢？如來佛所派遣的人怎麼可以隨便應付了事呢？ 我反省自身，覺得自己有很多不足之處，但迫於各種因緣，還是勉強地寫了出來，即使有所建立或破除，都是爲了樹立圓滿的佛乘，使志同道合的人開啟佛的知見，始終沒有偏袒和主觀臆斷，希望各位讀者能夠了解我的誠意。哪怕只是一句話語染於心神，都能幫助到達彼岸，通過思惟和修習，永遠以佛法為舟船，隨喜見聞，恒常以佛法為伴侶，無論是接受還是捨棄，聽聞佛經都能結下善緣，無論是順從還是違逆，最終都能因此而解脫。愿解脫之日，依報（所居住的環境）和正報（自身）都能常常宣揚妙法，一個剎土，一粒微塵，無不是爲了利益眾生，只願諸佛暗中加持，一切菩薩秘密地藉助威神之力，在任何沒有講說佛法的地方都能勸請他人講說，凡是有講說佛法的地方都能親自前去供養，一句一偈都能增進菩提，一色一香都能永不退轉。 《法華文句記》卷第十(下)
【English Translation】 English version: Because they understand the essence of the teachings. It happened that I, along with more than forty monks from the Jianghuai area, went to pay homage to Mount Wutai, where I saw Hanguang, a disciple of Amoghavajra (an esoteric master of the Tang Dynasty), who was constructing temples on the mountain under the emperor's decree. He said that he had traveled to India with Amoghavajra. At that time, a monk asked: 'The Tiantai teachings remain in the Great Tang Dynasty, which are most capable of distinguishing between right and wrong, and understanding the principles of partial and complete. Is it possible to translate them and bring them here?' Isn't this like China losing the Dharma and having to seek it in all directions? And there are few discerning people here, like the people of Lu. Therefore, those with profound virtue and aspiration for the Dharma all admire the Tiantai teachings. Respectfully hoping that learners and practitioners will praise and extol them according to their abilities, they should know that this can both cultivate oneself and help others, which is different from other scriptures. Whether speaking or listening, the realm and wisdom exist within them. Whether latent or manifest, the maturation of the seeds of Buddhahood can be expected, all because those who propagate the scriptures have the right methods. If simply speaking is propagating the scriptures, then why would there be the three admonitions regarding clothing, seats, and rooms? How can those sent by the Tathagata be casual about their duties? Reflecting on myself, I feel that I have many shortcomings, but compelled by various circumstances, I have reluctantly written this out. Even if there is something established or refuted, it is all to establish the perfect Buddha-vehicle, so that like-minded people can open the Buddha's knowledge and vision, without any partiality or subjective speculation. I hope that all readers can understand my sincerity. Even a single sentence that touches the mind can help to reach the other shore. Through contemplation and practice, may we always use the Dharma as a boat, rejoice in what we see and hear, and always have the Dharma as our companion. Whether accepting or rejecting, hearing the scriptures can create good karma. Whether conforming or opposing, we can ultimately be liberated because of this. May the day of liberation come, and may both the circumstantial rewards (the environment in which we live) and the direct rewards (our own bodies) constantly proclaim the wonderful Dharma. May every land and every particle of dust be for the benefit of all beings. I only wish that all Buddhas will secretly bless us, and all Bodhisattvas will secretly lend their majestic power. In any place where the Dharma has not been spoken, may we encourage others to speak it. Wherever the Dharma is spoken, may we personally go to make offerings. May every sentence and every verse increase Bodhi, and may every color and every fragrance never regress. The Annotations on the Words and Phrases of the Lotus Sutra, Volume 10 (Part 2)